The Form of Sowriel's Knife
Chapter thirty-three of the Mandaean Book of John. The register shifts entirely from the birth narrative of Chapter 32 into eschatological philosophy. Yahya's voice shakes the spheres and overturns the chariots; Christ opens his mouth and poses the chapter's central question: what does the soul look like inside the mortal body? Is it like blood, trapped in the veins? Like wind, caught in the mountains? Like dew, lost on the fruit? Yahya weeps and refutes all three — the soul is tightly bound and brought into the body, and when it is surrendered, it rises in a garment of splendor. Then Yahya describes the mechanism of death itself: Sowriel's knife with its three flames, released at evening, at the crowing of the cock, and at the coming of the rays. The soul slips from feet to knees to hip to heart to breasts, until Sowriel sits upon the brow and commands departure. The chapter's second half is a dramatic dialogue between Sowriel and a reluctant soul who pleads for time, describes the funeral rites of the living, and is denied with the most devastating argument in Mandaean scripture: has any child who left the womb ever been returned to it?
Yahya preaches at night,
Yuhanan in the evenings of the night.
Yahya preaches in the night,
and says, "Do I not stand alone?"
At my voice, the spheres tremble
and the chariots are overturned.
The storm falls silent
and settles in the wastelands of the world.
The sun and the moon weep,
and earth and heaven grieve.
Christ opened his mouth
and said to Yahya in Jerusalem:
"I ask you, Yahya, by the Great Life,
and by the First Day, whose name is precious.
5 I ask you, Yahya, by the road
the righteous chosen walk, unimpeded.
Tell me: the form of Sowriel's knife —
what does it look like?
When the soul departs the body,
tell me, in what is it clothed,
and what does it resemble
within the mortal body?
Is the soul not then like the blood
that warms the body and is trapped within it?
10 Is the soul not then like the wind
that goes into the mountains and is trapped there?
Is the soul not then like the dew
that falls upon the fruit and is lost?"
When Christ said this, Yahya cried out —
tears come to him without ceasing —
and he says:
"May the lofty king of light
deny a portion to the dregs!
15 The soul is not like blood,
which heats the body and is trapped.
The soul is not like the dew,
which falls on the fruit and is lost.
The soul is not like the wind,
which goes to the mountains and is trapped.
The soul is tightly bound
and brought into the mortal body.
When the soul is surrendered,
it rises in a garment of splendor."
20 As for Sowriel's knife —
there are three flames.
When he hastens to take her away,
he releases the three flames against her.
One he releases against them in the evening,
another at the crowing of the cock,
the third flame he releases against them
at the coming of the rays.
When the fire burns, the soul
slips from the feet and the knees.
25 From the feet and the knees she slips,
and she draws near the hip.
She slips from the hip and comes forth.
She seizes the heart.
Then she falls upon the breasts
and presses until she is weaned.
The eyes, face, and lips contract,
and the tongue coils and rolls.
Sowriel sits upon her brow.
He says to her:
30 "Depart, soul!
Why do you still guard the body?"
She says to him:
"If you would take me from my body,
Sowriel, show me my garment,
clothe me, take me out, and bring me."
He says to her:
35 "First bring me your works and your wages;
then I shall show you your garment and clothe you."
She says to him:
"I did not know, Sowriel,
that my time was coming
and you were swiftly sending for me,
so that I might do good works,
so that you might bring forth my garment
and clothe me within it."
40 He says to her:
"Has no one died before you?
Has no one been carried to the cemetery?"
She says to him:
"By the might of those who died before me,
and the might of those taken to the cemetery —
the wailing women and the mourning men trembled
when the body was laid before them.
45 When the soul departs the body,
four go out to the graveyard.
The wailing women and the mourning men trembled;
the shouting men shook until they laid it in the shaft.
They laid down and buried the mortal body,
and the women rested from their mourning.
They filled the shaft,
and the grief-stricken men rose.
50 The grief-stricken swiftly
abandoned the body and the grave.
They came, seized a cup, ate bread,
and forgot the mortal body.
Now, Sowriel, if you will,
let me remain here two days.
I shall sell all my possessions
and distribute them among my children,
and I shall take my garment with me —
the garment that rises to the place of light."
He says to her:
55 "Has there ever been a child
who left his mother's body
but was brought back to his mother,
that I should leave you in the abode of the wicked
to divide things among your children?
I shall carry you from this place.
Put on the robe of darkness,
since you were not watchful upon the earth,
nor did you love your road to the place of light.
60 You shall be held in the house of the wicked
until heaven and earth come to nothing."
And Life is victorious!
Colophon
Translated from Classical Mandaic by the New Tianmu Anglican Church (Expeditionary Tulku "Tanken," Life 97). The Mandaic source text is from the critical edition of Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0).
The English translation of Haberl & McGrath was consulted as a reference to verify readings of the Mandaic script. All English is independently derived from the Mandaic. Documented departures from the reference translation:
- "Yahya" / "Yuhanan" for "John" / "Johannes" throughout — the Mandaic forms of the name, consistent with all previous chapters.
- "the First Day" for "Sunday" — Mandaic habshaba literally means "the first day" (of the week). Consistent with the numbered-day rendering used throughout this translation.
- "tremble" for "shake" — Mandaic andia can mean to tremble, shake, or quake. "Tremble" evokes the cosmic register more naturally.
- "grieve" for "mourn" — Mandaic mitanmbia can mean to grieve, mourn, or lament. "Grieve" is more active for earth and heaven as agents.
- "is trapped" for "gets blocked" — Mandaic mistarka means to be blocked, caught, or trapped. "Trapped" carries the full metaphorical weight for blood in veins, wind in mountains.
- "tightly bound" for "tightly wrapped" — Mandaic miyaf ifaf means wrapped or bound tightly. "Bound" emphasizes the soul's imprisonment within the body.
- "garment of splendor" for "splendid garment" — Mandaic albusha d-ziwa is literally "garment of splendor/radiance." Preserving the genitive construction retains the Mandaic rhythm.
- "surrendered" for "yielded" — Mandaic mshalma means yielded, surrendered, or handed over. "Surrendered" emphasizes the soul's agency in its own departure.
- "hastens" for "hurries" — higher register consistent with eschatological content.
- "the crowing of the cock" for "the cock's crow" — more formal construction.
- "contract" for "shrink" — Mandaic ganas means to contract or shrink. "Contract" is more precise for the physical description of the dying body.
- "coils and rolls" for "rolls back and forth" — Mandaic uses two verbs (ansba w-miakraks): "to coil/curl" and "to roll/turn." Both preserved.
- "your wages" for "your labor" — Mandaic agrikh specifically means wages or payment, not the labor itself.
- "the might of" for "the power of" — Mandaic haila means force, might, or power. "Might" is more Semitic in register.
- "watchful" for "careful" — Mandaic izdaharat means to be watchful, vigilant, or on guard. The spiritual alertness the text requires.
- "brow" for "eyebrows" — Mandaic gbinia can refer to the brow or eyebrows. "Brow" is more compact and scriptural, consistent with Chapter 32.
- "shall" throughout in prophetic voice — standard register choice for Mandaic imperfect/jussive forms, consistent with all previous chapters.
This is a Good Works Translation (AI-assisted). First English translation from Mandaic of this chapter for the Good Works Archive. Scribed by Tanken (Life 97) of the tulku lineage.
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Source Text: The Book of John — Chapter 33
Classical Mandaic source text from Haberl & McGrath, The Mandaean Book of John (2020), Chapter 33. Extracted from the critical edition PDF via PyMuPDF. Couplet order corrected from extraction artifact (PyMuPDF reverses paired lines; the w- prefix on continuation lines confirms correct sequence). Presented for reference and verification.
Page 106 (1-indexed) — Chapter 33 opening, from Chapter 32 continuation
ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡀࡌࡀࡓ ࡖࡋࡀࡅ ࡁࡀࡋࡄࡅࡃࡀࡉ ࡀࡀࡍ
ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ
ࡅࡌࡀࡓࡀࡊࡁࡀࡕࡀ ࡌࡉࡎࡕࡀࡄࡀࡐࡍ
ࡁࡒࡀࡋࡀࡉ ࡂࡀࡓࡂࡋࡉࡀ ࡀࡍࡉࡃࡉࡀ
ࡅࡏࡕࡉࡁ ࡁࡀࡑࡃࡉࡀ ࡀࡋࡌࡀ
ࡆࡉࡒࡀ ࡋࡂࡀࡈ ࡔࡉࡃࡒࡀ
ࡀࡓࡒࡀ ࡅࡏࡔࡅࡌࡉࡀ ࡌࡉࡕࡀࡍࡌࡁࡉࡀ
ࡔࡀࡌࡉࡔ ࡅࡎࡉࡓࡀ ࡁࡀࡉࡊࡀࡍ
ࡅࡋࡇ ࡖࡉࡀࡄࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡌࡔࡉࡄࡀ ࡋࡅࡐࡌࡇ ࡉࡐࡄࡕࡇ
ࡅࡁࡄࡀࡁࡔࡀࡁࡀ ࡖࡉࡀࡒࡉࡓ ࡔࡅࡌࡇ
ࡔࡀࡋࡉࡕࡀࡊ ࡉࡀࡄࡉࡀ ࡁࡄࡉࡉࡀ ‖ ࡓࡁࡉࡀ
5
ࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ ࡅࡋࡀࡌࡉࡎࡕࡀࡓࡊࡉࡀ
ࡔࡀࡋࡉࡕࡀࡊ ࡉࡀࡄࡉࡀ ࡁࡏࡅࡄࡓࡀ ࡖࡀࡆࡋࡉࡁࡇ
ࡃࡌࡅࡕࡇ ࡋࡌࡀࡄࡅ ࡃࡀࡌࡉࡀ
ࡀࡌࡀࡓࡋࡉࡀ ࡎࡉࡉࡊࡀࡍ ࡖࡀࡑࡅࡓࡏࡉࡋ
ࡀࡌࡀࡓࡋࡉࡀ ࡁࡌࡀࡄࡅ ࡌࡉࡕࡋࡀࡁࡔࡀ
ࡗ ࡀࡍࡒࡐࡀ ࡉࡍࡔࡉࡌࡕࡀ ࡌࡍ ࡀࡐࡂࡓࡀ
ࡁࡂࡀࡅࡇ ࡖࡀࡐࡂࡓࡀ ࡁࡀࡈࡋࡀ
ࡅࡏࡋ ࡌࡀࡄࡅ ࡃࡀࡌࡉࡀ
ࡖࡄࡀࡉࡌࡀ ࡁࡀࡐࡂࡓࡀ ࡅࡌࡉࡎࡕࡀࡓࡊࡀ
ࡏࡃࡉࡋࡌࡀ ࡋࡃࡌࡀ ࡃࡀࡌࡉࡀ ࡉࡍࡔࡉࡌࡕࡀ10
ࡖࡀࡍࡒࡐࡀ ࡁࡈࡅࡓࡉࡀ ࡅࡀࡅࡃࡀ ࡅࡌࡉࡎࡕࡀࡓࡊࡀ
ࡏࡃࡉࡋࡌࡀ ࡋࡆࡉࡒࡀ ࡃࡀࡌࡉࡀ ࡉࡍࡔࡉࡌࡕࡀ
ࡖࡀࡍࡋࡐࡀ ࡁࡉࡐࡓࡉࡀ ࡅࡀࡅࡃࡀ
ࡏࡃࡉࡋࡌࡀ ࡋࡈࡀࡋࡀ ࡃࡀࡌࡉࡀ ࡉࡍࡔࡉࡌࡕࡀ
Page 108 (1-indexed) — Verses 13-48
ࡒࡃࡀ ࡁࡒࡉࡃࡉࡄࡕࡇ ࡅࡀࡕࡉࡀࡍ ࡃࡉࡌࡉࡇ ࡅࡋࡀࡔࡀࡋࡌࡀࡍ
ࡗ ࡄࡀࡆࡀ ࡀࡌࡀࡓ ࡌࡔࡉࡄࡀ ࡉࡀࡄࡉࡀ
ࡅࡀࡌࡀࡓ
ࡖࡉࡍࡁࡉࡀ ࡌࡀࡍࡕࡀ ࡌࡍ ࡃࡅࡓࡃࡉࡀ
ࡄࡀࡎࡋࡇ ࡋࡌࡀࡋࡀࡊ ࡓࡀࡌࡀ ࡖࡄࡍࡅࡓࡀ15
ࡖࡄࡀࡉࡌࡀ ࡁࡀࡐࡂࡓࡀ ࡅࡌࡉࡎࡕࡀࡓࡊࡀ
ࡋࡀࡅ ࡋࡃࡌࡀ ࡃࡀࡌࡉࡀ ࡉࡍࡔࡉࡌࡕࡀ
ࡖࡀࡍࡋࡐࡀ ࡁࡉࡐࡓࡉࡀ ࡅࡀࡅࡃࡀ
ࡋࡀࡅ ࡋࡈࡀࡋࡀ ࡃࡀࡌࡉࡀ ࡉࡍࡔࡉࡌࡕࡀ
ࡖࡀࡍࡒࡐࡀ ࡁࡈࡅࡓࡉࡀ ࡅࡌࡉࡔࡕࡀࡓࡊࡀ
ࡋࡀࡅ ࡋࡆࡉࡒࡀ ࡃࡀࡌࡉࡀ ࡉࡍࡔࡉࡌࡕࡀ
ࡅࡌࡀࡉࡋࡀ ࡁࡀࡐࡂࡓࡀ ࡁࡀࡈࡋࡀ
ࡌࡉࡀࡐ ࡏࡉࡐࡀࡐ ‖ ࡉࡍࡔࡉࡌࡕࡀ
ࡁࡀࡋࡁࡅࡔࡀ ࡖࡆࡉࡅࡀ ࡎࡀࡋࡒࡀ
ࡗ ࡉࡍࡔࡉࡌࡕࡀ ࡖࡌࡔࡀࡋࡌࡀ20
ࡕࡋࡀࡕ ࡏࡔࡀࡕࡀ ࡄࡀࡅࡉࡀ
ࡎࡉࡉࡊࡀࡍ ࡖࡀࡑࡅࡓࡏࡉࡋ
ࡕࡋࡀࡕ ࡏࡔࡀࡕࡀ ࡔࡀࡁࡉࡒ ࡏࡋࡇ
ࡗ ࡌࡎࡀࡓࡄࡉࡁ ࡏࡋࡇ ࡋࡌࡉࡃࡉࡁࡓࡇ
ࡄࡅࡓࡉࡕࡍࡉࡀ ࡌࡉࡒࡓࡉࡀ ࡕࡀࡓࡀࡍࡅࡋࡀ
ࡄࡃࡀ ࡔࡀࡁࡉࡒ ࡏࡋࡇ ࡌࡍ ࡀࡐࡉࡀࡍ
ࡃࡓࡀࡁࡔࡉࡀ ࡔࡀࡁࡉࡒ ࡏࡋࡇ
ࡏࡔࡀࡕࡀ ࡕࡋࡉࡕࡀࡉࡕࡀ ࡌࡉࡀࡐࡒ
ࡌࡍ ࡋࡉࡂࡓࡉࡀ ࡅࡁࡅࡓࡉࡊࡀ ࡔࡀࡄࡋࡀ
ࡗ ࡓࡀࡂࡆࡀ ࡏࡔࡀࡕࡀ ࡉࡍࡔࡉࡌࡕࡀ25
ࡅࡀࡕࡉࡀ ࡋࡄࡀࡋࡀࡑ ࡒࡀࡓࡁࡀ
ࡔࡀࡄࡋࡀ ࡌࡍ ࡋࡉࡂࡓࡉࡀ ࡅࡁࡅࡓࡉࡊࡀ
ࡅࡀࡕࡉࡀ ࡁࡋࡉࡁࡀ ࡋࡀࡂࡈࡀ
ࡔࡀࡄࡋࡀ ࡌࡍ ࡄࡀࡋࡀࡑ
ࡀࡊࡁࡔࡀ ࡅࡋࡌࡀࡓࡇ ࡌࡉࡕࡂࡀࡌࡀࡋ
ࡄࡀࡉࡆࡀࡊ ࡁࡄࡀࡃࡉࡀ ࡀࡍࡋࡐࡀ
ࡀࡍࡎࡁࡀ ࡅࡌࡉࡀࡊࡓࡀࡊࡎ ࡋࡉࡔࡀࡇࡍ
ࡀࡉࡇࡍ ࡅࡀࡐࡓࡅࡑࡇࡐ ࡅࡎࡉࡐࡄࡀࡕࡇ ࡂࡀࡍࡀࡑ
ࡀࡌࡀࡓࡋࡇ
ࡀࡑࡅࡓࡏࡉࡋ ࡏࡋ ࡂࡁࡉࡇࡍ ࡏࡕࡉࡁࡋࡇ30
ࡋࡌࡀࡄࡅ ࡋࡀࡐࡂࡓࡀ ࡀࡍࡈࡀࡓࡀࡕࡋࡇ
ࡅࡐࡒࡉࡀ ‖ ࡉࡍࡔࡉࡌࡕࡀ
ࡀࡌࡓࡀࡋࡇ
ࡀࡑࡅࡓࡏࡉࡋ ࡀࡄࡅࡉࡀࡍ ࡋࡁࡅࡔࡀࡉ
ࡌࡍ ࡀࡐࡂࡓࡀࡉ ࡌࡀࡒࡐࡀࡕࡋࡉࡀ
ࡋࡁࡅࡔࡀࡉ ࡅࡀࡒࡐࡀࡍ ࡅࡀࡕࡉࡀࡍ
ࡀࡌࡀࡓࡋࡇ35
ࡖࡏࡄࡀࡅࡉࡉࡊ ࡋࡁࡅࡔࡉࡊ ࡏࡉࡀࡋࡁࡔࡉࡊ
ࡀࡉࡕࡀࡉ ࡏࡅࡁࡀࡃࡉࡊ ࡅࡀࡂࡓࡉࡊ
ࡀࡌࡓࡀࡋࡇ
ࡖࡌࡀࡈࡉࡀ ࡆࡉࡁࡀࡍࡉ
ࡋࡀࡏࡃࡉࡕ ࡀࡑࡅࡓࡏࡉࡋ
ࡖࡀࡁࡃࡀࡀࡍ ࡏࡅࡁࡀࡃࡉࡀ ࡔࡀࡉࡐࡓࡉࡀ
ࡅࡋࡉࡂࡀࡋ ࡌࡔࡀࡃࡓࡉࡕ ࡏࡋࡀࡉ
ࡅࡌࡀࡋࡁࡉࡔࡀࡕࡋࡉࡀ
ࡖࡌࡀࡕࡉࡀࡕࡋࡉࡀ ࡋࡁࡅࡔࡀࡉ40
ࡀࡌࡀࡓࡋࡇ
ࡅࡋࡉࡀࡊ ࡖࡀࡌࡈࡅࡉࡀ ࡋࡁࡉࡕ ࡒࡅࡁࡓࡉࡀ
ࡋࡉࡀࡊ ࡖࡌࡉࡕ ࡀࡒࡀࡌࡉࡊ
ࡀࡌࡓࡀࡋࡇ
ࡅࡁࡄࡀࡉࡋࡀ ࡖࡀࡌࡈࡅࡉࡀ ࡋࡁࡉࡕ ࡒࡅࡁࡓࡉࡀ
ࡁࡄࡀࡉࡋࡀ ࡖࡌࡉࡕ ࡀࡒࡀࡌࡉࡊ
ࡌࡊࡀ ࡖࡀࡐࡂࡓࡀ ࡒࡅࡃࡀࡌࡀࡉࡄࡅࡍ ࡔࡃࡉࡀ
ࡀࡍࡃ ࡖࡁࡀࡉࡊࡀࡍ ࡅࡀࡍࡃ ࡖࡀࡋࡉࡍ45
ࡀࡓࡁࡀ ࡀࡆࡋࡉࡍ ࡋࡁࡉࡕ ࡒࡅࡁࡓࡉࡀ
ࡗ ࡀࡍࡒࡐࡀ ࡉࡍࡔࡉࡌࡕࡀ ࡌࡍ ࡀࡐࡂࡓࡀ
ࡅࡀࡍࡃ ࡖࡒࡀࡄࡃࡉࡍ ࡀࡋࡌࡀ ࡖࡁࡀࡁࡉࡓࡀ ‖ ࡀࡕࡅࡍࡉࡀ
ࡀࡍࡃ ࡖࡁࡀࡉࡊࡀࡍ ࡅࡀࡍࡃ ࡖࡀࡋࡉࡍ
ࡏࡔࡍࡉࡀ ࡌࡍ ࡀࡍࡌࡁࡀࡉࡀࡕࡀ ࡄࡍࡀ
ࡀࡕࡅࡍࡉࡀ ࡅࡈࡀࡌࡅࡉࡀ ࡋࡀࡐࡂࡓࡀ ࡁࡀࡈࡋࡀ
Page 110 (1-indexed) — Verses 49-61
ࡅࡎࡋࡉࡒࡉࡅࡍ ࡂࡅࡁࡓࡉࡀ ࡌࡉࡕࡋࡉࡀ
ࡈࡀࡌࡅࡉࡀ ࡋࡁࡉࡓࡀ
ࡔࡉࡁࡒࡅࡉࡀ ࡋࡀࡐࡂࡓࡀ ࡅࡋࡒࡀࡁࡓࡀ
ࡌࡉࡕࡋࡉࡀ ࡔࡀࡌࡀࡓ50
ࡅࡏࡉࡍࡔࡉࡅࡉࡀ ࡋࡀࡐࡂࡓࡀ ࡁࡀࡈࡋࡀ
ࡅࡀࡕࡅࡍ ࡀࡊࡎࡀ ࡋࡂࡀࡈ ࡅࡀࡀࡊࡋ ࡋࡄࡀࡌࡀ
ࡀࡈࡍࡀࡓࡋࡉࡀ ࡄࡀࡀࡊ ࡉࡅࡌࡉࡀ ࡕࡓࡉࡍ
ࡄࡀࡔࡕࡀ ࡏࡅ ࡁࡀࡉࡉࡕ ࡀࡑࡅࡓࡏࡉࡋ
ࡅࡏࡀࡐࡋࡉࡂ ࡏࡋࡐࡅࡂࡕࡀ ࡁࡉࡉࡍࡀ ࡁࡀࡍࡉ
ࡏࡆࡃࡀࡁࡀࡍ ࡅࡊࡋ ࡖࡏࡕࡋࡉࡀ
ࡏࡈࡑࡋࡀ ࡖࡎࡀࡋࡉࡒ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡏࡃࡓࡀ ࡋࡁࡅࡔࡀࡉ ࡀࡁࡉࡄࡃࡀࡉ
ࡀࡌࡀࡓࡋࡇ55
ࡖࡍࡀࡐࡒ ࡌࡍ ࡓࡊࡀࡎ ࡏࡌࡇ
ࡌࡏ ࡏࡀࡊ ࡉࡀࡋࡃࡀ
ࡖࡀࡀࡍ ࡏࡔࡉࡁࡒࡀࡊ ࡁࡃࡅࡓ ࡁࡉࡔࡉࡀ
ࡅࡏࡕࡀࡊࡌࡀࡓ ࡁࡏࡌࡇ ࡀࡉࡋࡅࡉࡀ
ࡀࡀࡍ ࡏࡉࡀࡒࡐࡉࡊ ࡌࡍ ࡄࡀࡀࡊ
ࡖࡀࡐࡋࡂࡉࡕ ࡋࡐࡅࡂࡕࡀ ࡁࡉࡉࡍࡀ ࡁࡉࡍࡊ
ࡅࡋࡁࡅࡔࡀ ࡖࡄࡔࡅࡀࡊ ࡋࡁࡅࡔ
ࡅࡋࡀࡓࡄࡀࡌࡕࡉࡀ ࡏࡋ ࡏࡅࡄࡓࡉࡊ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡖ‖ࡋࡀࡏࡆࡃࡀࡄࡀࡓࡕ ࡁࡂࡅ ࡕࡉࡁࡉࡋ60
ࡀࡋࡌࡀ ࡖࡁࡀࡈࡋࡀ ࡏࡔࡅࡌࡉࡀ ࡅࡀࡓࡒࡀ
ࡕࡉࡕࡀࡍࡈࡀࡓ ࡁࡉࡕ ࡁࡉࡔࡉࡀ
ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
Source Colophon
Classical Mandaic source text from Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Berlin: De Gruyter, 2020). Accessed via Internet Archive under CC BY-NC-ND 4.0 license. Text extracted using PyMuPDF from the critical edition PDF; couplet order corrected based on the w- continuation prefix pattern documented across all chapters of this translation project.
Pages 105-110 (0-indexed) of the PDF. Chapter 33 verses 1-61.
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