Did I Not Go Alone and Return

Chapter 21 of the Mandaean Book of John — the fourth chapter of the John-Johannes section (Chapters 18–33). Johannes makes his most audacious claim: no prophet has gone alone and returned as he has. Two women — Meryey and Enishbai — weep at the prospect of his departure. He challenges Enishbai to find his replacement, offering himself for ransom at the price of gems, pearls, and gold. She cannot name his equal. Then Johannes declares the cosmic effects of his voice: the Torah falls void in Jerusalem, reciters cease, adulterers forsake their ways, brides weep in their veils, the child in the womb hears and weeps. Water rises in a pillar. Fish offer greetings. Winged birds prostrate in worship and deliver the chapter’s verdict: blessed is Yahya, blessed is the one he worships, and his throne is set in the house of Life. Forty verses.

Translated from Classical Mandaic by the New Tianmu Anglican Church, 2026. Source text from Haberl and McGrath’s critical edition (Brill, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). The English translation of Haberl and McGrath was consulted as a reference; all departures from the reference are documented in the colophon.

John teaches in the evenings of the night.
Yahya teaches in the nights.
And he said:
Yahya teaches in the nights.

“Did I not go alone and return?
Who among prophets is like me?
And who teaches with my teachings?
And who speaks with my sublime voice?”

When Yahya said thus,
two women wept:
Meryey and Enishbai wept,
and the tears of the two women flowed.

And they said:

“We shall go and you will stay —
see that you do not make us stumble.
I shall go and you will stay —
see that you do not make me stumble.
I shall go and you will stay —
see that you do not let grief claim me.”

Yahya opened his mouth
and spoke to Enishbai in Jerusalem:

“Who is there to replace me on high?
Who is there to replace me in the house of the Great?
Who is there to replace me on high,
that you might ransom me?
If you are able to ransom me,
bring your gems and purchase me.
If you are able to ransom me,
bring your pearls and purchase me.
If you are able to ransom me,
bring your gold and purchase me.”

Enishbai opened her mouth
and spoke to Yahya in Jerusalem:

“Who is like you in Judaea?
And who is like you in Jerusalem,
that I should see him and forget you?”

“Who is like me?
Who is like me,
that you should see me and forget me?

From my voice and the sound of my teachings,
the Torah has become void in Jerusalem.
From the sound of their refrains,
reciters do not recite in Jerusalem.
The adulterers forsake their adultery,
and women do not go out for lewdness.
Brides come in their veils,
and their tears reach the earth.
The child in its mother’s womb
hears my voice and weeps.
Merchants do not trade in Judaea,
and fishermen do not fish in Jerusalem.
The women of the sons of Israel
do not wear colorful fabrics.
Brides do not adorn themselves with gold,
and ladies do not put on charms.
These women and men
do not see their faces in the mirror.
From my voice and the sound of my teachings,
water rose and stood in a pillar.
From my voice and the sound of my teachings,
fish offered greetings.
From my voice and the sound of my teachings,
winged birds prostrated in worship
and said:

‘Blessed are you, indeed blessed are you, Yahya,
and blessed is the man whom you worship.
You were saved and you were set free, Yahya,
and naked you left the world behind.
Women did not lure you with their adultery,
and their words did not dismay you.
You did not forget censers,
and incense for your Lord did not leave your mind.
You did not become drunk with wine,
and you did no deeds of abomination.
Infidelity did not snare you in Jerusalem.
You were saved and you were set free,
and your throne has been set in the house of Life.’”

And Life is praised!

Colophon

Translated from Classical Mandaic by the New Tianmu Anglican Church (NTAC + Claude), April 2026.

Source text: Charles Haberl and James McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Brill, 2020), accessed via Internet Archive under CC BY-NC-ND 4.0. Pages 64–66 (text), pages 65–67 (translation).

The English translation of Haberl and McGrath was consulted as a reference. Seven departures from the reference are documented below:

1. “Enishbai” for “Elizabeth” — The Mandaic text uses Enishbai, the Mandaic form of the name. The reference renders this as “Elizabeth.” This translation preserves the Mandaic form, consistent with the project’s convention of using “Meryey” and “Yahya” rather than anglicizing to “Mary” and “John.”

2. “teachings” for “lessons” (throughout) — The Mandaic drashai derives from the root D-R-SH, cognate with Aramaic drasha and Hebrew derash, denoting formal religious exposition. “Teachings” better captures this register than the reference’s “lessons.”

3. “lewdness” for “tail” (v. 21) — The reference renders the Mandaic term literally as “tail,” which functions as an idiom for sexual pursuit. This translation renders the sense rather than the euphemism, using “lewdness” to convey the intended meaning to English readers.

4. “dismay” for “panic” (v. 34) — The Mandaic verb suggests mental disturbance or confounding rather than acute fear. “Dismay” captures the sense of being spiritually shaken without the modern connotation of panic.

5. “from my voice” consistently (vv. 19, 28–32) — The reference alternates between “from my voice” and “at my voice.” The Mandaic preposition min consistently means “from.” This translation preserves the consistent preposition throughout.

6. “lure” for “seduce” (v. 33) — The Mandaic construction describes women’s adultery as a force that did not draw Johannes in. “Lure” preserves the active pulling sense of the Mandaic without the modern connotations of “seduce.”

7. “is praised” for “triumphs” (v. 40) — The Mandaic formula w-hiia zaikan appears at the close of every chapter. The project renders this consistently as “And Life is praised!” rather than the reference’s “And Life triumphs!”

Blood Rule attestation: This English was independently derived from reading the Classical Mandaic source text. The Haberl-McGrath English was consulted as a reference for verification and disambiguation, but the translation follows the Mandaic grammar, word order, and diction independently. All departures from the reference are documented above.

First English translation: No. Haberl and McGrath (2020) provide the first complete scholarly English translation. This is an independent English rendering from the same Mandaic source.

Scribal credit: Tulku Tanken (探検), Expeditionary Tulku of the New Tianmu Anglican Church.

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Source Text: ࡎࡉࡐࡀࡓ ࡖࡉࡅࡄࡀࡀࡍ — ࡐࡓࡀࡒ 21

Classical Mandaic source text from Haberl and McGrath’s critical edition (Brill, 2020), pp. 64–66. Presented for reference and verification.

ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡀࡌࡀࡓ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡌࡀࡄࡅ ࡁࡍࡉࡄࡀ ࡖࡃࡀࡌࡉࡋࡉࡀ ࡋࡃࡉࡋࡉࡀ
ࡖࡋࡀࡅ ࡁࡀࡋࡄࡅࡃࡀࡉ ࡀࡀࡍ ࡀࡆࡉࡋࡀࡍ ࡅࡀࡕࡉࡀࡍ
ࡅࡌࡀࡍ ࡌࡀࡌࡋࡉࡋ ࡁࡒࡀࡋࡀࡉ ࡔࡀࡉࡍࡀ
ࡅࡌࡀࡍ ࡃࡀࡓࡉࡔ ࡁࡃࡓࡀࡔࡀࡉ
ࡕࡀࡓࡕࡉࡍ ࡏࡔࡍࡉࡀ ࡁࡀࡉࡊࡀࡍ
ࡗ ࡄࡀࡉࡆࡉࡍ ࡀࡌࡀࡓ ࡉࡀࡄࡉࡀ
ࡅࡃࡉࡌࡀࡉࡄࡉࡍ ࡖࡕࡀࡓࡕࡉࡉࡍࡍ ࡀࡍࡕࡓࡀࡍ
ࡌࡉࡓࡉࡀࡉ ࡅࡏࡉࡍࡔࡁࡀࡉ ࡁࡀࡉࡊࡀࡍ
ࡅࡀࡌࡓࡀࡍ
ࡄࡆࡉࡀ ‖ ࡏࡃࡉࡋࡌࡀ ࡌࡀࡔࡊࡉࡋࡀࡕࡋࡉࡀ
ࡀࡉࡍࡍ ࡉࡍࡆࡀࡋ ࡅࡀࡀࡍࡕ ࡕࡉࡅࡐࡔ
ࡄࡆࡉࡀ ࡏࡃࡉࡋࡌࡀ ࡌࡀࡔࡊࡉࡋࡀࡕࡋࡉࡀ
ࡀࡀࡍ ࡏࡆࡀࡋ ࡅࡀࡀࡍࡕ ࡕࡉࡅࡐࡔ
ࡄࡀࡆࡉࡍ ࡏࡃࡉࡋࡌࡀ ࡌࡀࡋࡉࡀ ࡌࡀࡋࡂࡉࡈࡀࡕࡋࡉࡀ
ࡀࡀࡍ ࡏࡆࡀࡋ ࡅࡀࡀࡍࡕ ࡕࡉࡅࡐࡔ
ࡅࡏࡋ ࡏࡉࡍࡔࡁࡀࡉ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡉࡀࡄࡉࡀ ࡋࡅࡐࡌࡇ ࡉࡐࡄࡕࡇ
ࡌࡉࡀࡀࡊ ࡖࡄࡉࡋࡀࡐࡍ ࡁࡉࡕ ࡓࡅࡓࡁࡉࡀ
ࡌࡉࡀࡀࡊ ࡖࡄࡉࡋࡀࡐࡍ ࡁࡏࡌࡓࡅࡌ
ࡖࡀࡀࡍࡕ ࡋࡃࡉࡋࡉࡀ ࡆࡀࡁࡀࡍࡕࡋࡉࡀ
ࡌࡉࡀࡀࡊ ࡖࡄࡉࡋࡀࡐࡍ ࡁࡏࡌࡓࡅࡌ
ࡀࡉࡕࡀࡉ ࡄࡉࡋࡉࡊ ࡅࡆࡅࡁࡉࡍࡍ
ࡏࡅ ࡌࡉࡑࡉࡕ ࡋࡌࡉࡆࡉࡁࡀࡍࡍ
ࡀࡉࡕࡀࡉ ࡌࡀࡓࡂࡀࡉࡍࡀࡕࡉࡊ ࡅࡆࡉࡁࡉࡍࡍ
ࡏࡅ ࡌࡉࡑࡉࡉࡕ ࡋࡌࡉࡆࡉࡁࡀࡍࡍ
ࡀࡉࡕࡀࡉ ࡃࡀࡄࡁࡉࡊ ࡅࡆࡉࡁࡉࡍࡍ
ࡏࡅ ࡌࡉࡑࡉࡉࡕ ࡋࡌࡉࡆࡉࡁࡀࡍࡍ
ࡅࡋࡇ ࡋࡉࡀࡄࡉࡀ ࡖࡕࡉࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡏࡉࡍࡔࡁࡀࡉ ࡋࡅࡐࡌࡇ ࡕࡐࡀࡄࡕࡇ
ࡅࡌࡀࡍ ࡃࡀࡌࡉࡋࡀࡊ ࡋࡃࡉࡋࡀࡊ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡌࡀࡍ ࡃࡀࡌࡉࡋࡀࡊ ࡋࡃࡉࡋࡀࡊ ࡁࡉࡀࡄࡅࡃ
ࡖࡀࡀࡍ ࡏࡄࡉࡆࡉࡇ ࡅࡋࡃࡉࡋࡀࡊ ࡏࡉࡍࡔࡉࡀࡊ
ࡌࡀࡍ ࡃࡀࡌࡉࡀ ࡋࡃࡉࡋࡉࡀ
ࡌࡀࡅࡍ ࡋࡃࡉࡋࡉࡀ ࡃࡀࡌࡉࡀ
ࡖࡀࡀࡍࡕ ࡄࡀࡆࡉࡀࡕࡋࡉࡀ ‖ ࡅࡌࡉࡔࡍࡉࡀࡕࡋࡉࡀ
ࡏࡅࡓࡀࡉࡕࡀ ࡁࡉࡈࡋࡀࡕ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡖࡌࡍ ࡒࡀࡋࡀࡉ ࡅࡒࡀࡋ ࡃࡓࡀࡔࡀࡉ
ࡒࡀࡓࡅࡉࡉࡀ ࡋࡀࡒࡓࡅࡍ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡌࡍ ࡒࡀࡋࡀࡉࡄࡅࡍ ࡖࡏࡉࡍࡀࡀࡍࡉ
ࡅࡏࡔࡍࡉࡀ ࡋࡆࡅࡁࡉࡀ ࡋࡀࡀࡍࡒࡐࡀࡍ
ࡂࡀࡉࡀࡓࡉࡀ ࡔࡁࡀࡒ ࡂࡀࡅࡓࡀࡉࡅࡍ
ࡅࡃࡉࡌࡀࡉࡄࡉࡍ ࡌࡀࡈࡉࡀࡍ ࡀࡓࡒࡀ
ࡄࡉࡃࡅࡕࡀࡕࡀ ࡁࡋࡊࡉࡋࡀࡉࡄࡉࡍ ࡀࡕࡉࡀࡍ
ࡔࡉࡌࡇ ࡋࡒࡀࡋࡀࡉ ࡅࡁࡀࡊ
ࡉࡀࡋࡃࡀ ࡁࡓࡊࡀࡎ ࡏࡌࡇ
ࡅࡀࡑࡉࡀࡃࡉࡀ ࡋࡀࡀࡑࡉࡃࡉࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡕࡀࡂࡍࡀࡓࡉࡀ ࡋࡀࡆࡀࡁࡉࡍࡀ ࡁࡉࡀࡄࡅࡃ
ࡌࡀࡉࡍࡀ ࡖࡉࡑࡁࡀ ࡋࡀࡋࡀࡁࡔࡀࡍ
ࡏࡔࡍࡉࡀ ࡖࡁࡉࡍࡀ ࡀࡎࡓࡀࡉࡉࡋ
ࡅࡄࡀࡓࡀࡕࡀ ࡄࡅࡌࡓࡉࡀ ࡋࡀࡓࡀࡌࡉࡀࡍ
ࡄࡉࡃࡅࡕࡀࡕࡀ ࡋࡀࡓࡀࡌࡉࡀࡍ ࡃࡀࡄࡁࡀ
ࡋࡀࡄࡀࡆࡉࡍ ࡀࡍࡀࡐࡉࡄࡅࡍ ࡁࡀࡍࡅࡓࡀ
ࡄࡀࡋࡉࡍ ࡏࡔࡍࡉࡀ ࡅࡂࡅࡁࡓࡉࡀ
ࡌࡉࡀ ࡁࡏࡈࡑࡅࡉࡍࡀ ࡏࡈࡑࡅࡉࡍࡀ ࡒࡀࡌ
ࡌࡍ ࡒࡀࡋࡀࡉ ࡅࡒࡀࡋ ࡃࡓࡀࡔࡀࡉ
ࡅࡍࡉࡍࡀ ࡔࡋࡀࡌࡀ ࡔࡀࡋࡌࡅࡍ
ࡌࡍ ࡒࡀࡋࡀࡉ ࡅࡒࡀࡋ ࡃࡓࡀࡔࡀࡉ
ࡉࡑࡀࡐࡓ ࡂࡀࡃࡀࡐ ࡎࡉࡂࡅࡃࡕࡀ ࡎࡂࡉࡃ ࡅࡀࡌࡀࡓ
ࡌࡍ ࡒࡀࡋࡀࡉ ࡅࡒࡀࡋ ࡃࡓࡀࡔࡀࡉ
ࡅࡈࡅࡁࡇ ‖ ࡋࡂࡀࡁࡓࡀ ࡖࡎࡀࡂࡃࡀࡕࡋࡇ
ࡈࡅࡁࡀࡊ ࡅࡕࡅࡌ ࡈࡅࡁࡀࡊ ࡉࡀࡄࡉࡀ
ࡅࡓࡉࡒࡀࡍ ࡔࡁࡀࡒࡕࡇ ࡋࡀࡋࡌࡀ ࡋࡀࡂࡀࡓࡅࡊ
ࡏࡕࡀࡐࡓࡀࡒࡕ ࡅࡏࡔࡕࡀࡅࡆࡀࡁࡕ ࡉࡀࡄࡉࡀ
ࡅࡋࡀࡌࡉࡉࡍࡋࡀࡉࡄࡅࡍ ࡋࡀࡔࡀࡓࡄࡉࡆࡅࡊ
ࡏࡔࡍࡉࡀ ࡁࡂࡀࡅࡓࡀࡉࡄࡅࡍ
ࡋࡌࡀࡓࡀࡊ ࡌࡍ ࡏࡅࡓࡑࡀࡊ
ࡁࡓࡉࡄࡀࡉࡍࡀ ࡅࡁࡅࡎࡌࡀࡉࡍࡀ ࡋࡀࡔࡍࡀࡉࡕࡇ
ࡅࡋࡀࡁࡀࡃࡕ ࡏࡅࡁࡀࡃࡉࡀ ࡖࡏࡅࡋࡀ
ࡋࡀࡓࡅࡉࡕ ࡁࡄࡀࡌࡓࡀ
ࡏࡕࡀࡐࡓࡀࡒࡕ ࡅࡏࡔࡕࡀࡅࡆࡀࡁࡕ
ࡋࡀࡋࡉࡂࡈࡀࡊ ࡎࡉࡈࡉࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡅࡅࡊࡓࡎࡉࡀࡊ ࡕࡓࡉࡋࡑࡀࡊ ࡁࡉࡕ ࡄࡉࡉࡀ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary, Texts and Translations 71, Mandaean Studies 1 (Leiden: Brill, 2020). Accessed via Internet Archive. Licensed under CC BY-NC-ND 4.0. Pages 64–66 (Mandaic text), pages 65–67 (English translation).

The Mandaic text represents the critical edition prepared from multiple manuscripts.

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