The Creator's Lament

Chapter fifty-five of the Mandaean Book of John. The speaker is Splendid Hibel (Hibel Ziwa), the great uthra and cosmological architect of the Mandaean tradition. This is a divine lament: Hibel has built the entire infrastructure of the cosmos — the afterlife, the judgment apparatus, the Jordan, the road from darkness — and he is weary. He opens with a litany of thirty-four "How long" questions, cataloguing every cosmic duty he must endlessly maintain. Then Manda d'Heyyi (Knowledge of Life) confronts him: "What rests upon your shoulders?" Hibel springs from his throne and gives his full creation accounting — the most complete Mandaean cosmogony in the Book of John. He called into being Adam and Eve, detention houses, toll-collectors, Abator the judge with his scales, the unfathomable river, two scribal witnesses (Adatan and Yadatan), the white fruit in which souls are wrapped, streams of living water, the Jordan for baptism, a vessel to ferry souls, and customs houses governed by Sunday. The chapter closes with a boundary-warning to the Nazoreans: whoever upholds the boundary rises to light; whoever turns from it falls into the dark mountain and seeks a second death his eyes shall never see.

Classical Mandaic source text from the critical edition of Häberl and McGrath (2020).

In the name of the Great Life, may the sublime light be magnified!

"How can I rejoice?
It grieves me to rejoice in the dwelling of the wicked!
How can my heart be glad
at the deeds I have done in this world?
How long must I go, and how must I sink
into all the worlds?
How long must I enlighten the excellencies
and raise treasure to the house of the Mighty?
How can I rejoice,
when my soul yearns for my father?

5
How can I rejoice at the deeds
I have done for the wretched and the young?
How long can I still my heart,
and how long can I settle my innards?
How long can I strengthen the excellencies
and carry word to the mighty in the world?
How long can I hold down demons,
and how long can I slay the rebellious?
Who among you will deliver me
from Abator on high?

10
How long can I bear what is being done
to my very self?
How long must I drive away Sunday
and turn him aside?
How long must I drive away this world?
How long must I bring the strength and truth
that is lacking in the customs house?
How long must I hold down the stallions
and bring them to the yoke?
How long must I plough and sow seed in the world?

15
How long must I reap and sow,
and how long must I divide mortals?
How long must I triumph over evil
and cast fools into seething cauldrons?
How long will the scales hang light,
and how long will Abator judge in this world?
How long must I beat the sun
and condemn him in this world?
How long must I free the righteous elect
dwelling in this world?

20
How long must I strike the penitentiaries
and the Moon within them?
How long must I put him,
month by month,
into the seething cauldron?
How long will the land receive seed
and yield fruit in the world?
How long will the vessels descend
and ascend to the place of light?

25
How long must I measure living water
and pour it into still water?
How long must the excellencies dwell
and endure defilement and wickedness?
How long will it darken and brighten,
and how long must I give pearls to mortals?
How long must I hang upon my net
and raise up the wretched and persecuted?
How long must I beat the mountains
and clothe mortals in darkness?

30
How long must I place chains and ropes
upon adulterers and thieves of the world?
How long must I strike and slay and triumph
over the wicked and liars dwelling in the world?
How long must I trouble them,
and how long will they slay one another?
When will the quarrel be resolved,
and when will my heart be healed?
When will Earth come to nothing,
that I may hide my fishing net from the world?"

35
When Splendid Hibel said this,
Manda d'Heyyi spoke to him, saying:
"How long will you stumble, Splendid Hibel,
and be persecuted in this world?
Of all the deeds
that wicked ones have done,
what rests upon your shoulders?"
When Splendid Hibel heard,
he sprang from his throne and stood,

40
and opened his mouth with sincerity,
saying to Manda d'Heyyi:
"Upon whose shoulders should Earth,
which I called into being, fall?
To whom among the excellencies shall I give
the things I called into being and set in order?
When I called into being Adam and Eve his wife,
and she was fashioned and persecuted,
and there was her departure —
I was their pursuer.

45
I set up the houses of detention
and forged the chains of the Jews.
I appointed the toll-collectors
to do all they were commanded.
I levelled a road from darkness
to the enduring dwelling.
I raised witnesses
in the guardhouse of Abator.
I brought Abator
and set him as judge of the world.

50
I gave him the scales
and set him over the affairs of the world.
I called into being the unfathomable river
and settled Abator upon it.
I called into being Adatan and Yadatan —
the witnesses were two —
and took them as scribes.
I settled them with Abator.
I called into being the white fruit
in which souls are wrapped.

55
They blossom from it
and sit upon the scales.
I called into being streams of water —
the Jordan in which souls are baptized.
I called into being within it a path,
that they travel upon the water channels,
upon which all souls rise.
I made a vessel for the righteous,
a ferry of souls that carries them

60
across to Abator's house, who gives them
strength and truth from head to toe.
I brought him to Sunday
and set him over all the customs houses,
and I said to him:
'Whoever carries a letter shall pass;
whoever does not carry a letter,
from you they shall be hidden.

65
All evildoers and liars
shall be held in your penitentiary
until a letter and knowledge
from Earth rises to the presence of Life.
When the letter and knowledge rise
to the presence of Life, a letter
from Life shall come to you.
When the letter arrives,
they shall rise to Abator's house.

70
I established these affairs
and called into being life and death in the world.
{the adulterers and thieves among them}
The souls of the worthy shall rise to the light,
and the unworthy shall sink into darkness,
since the seductress Spirit came
to seduce the whole world.
When I saw the clear warning,
I warned about her.

75
I made a boundary and raised it.
I tell the Nazoreans —
sincere and faithful men —
upon the boundary: if they uphold the boundary,
they shall rise to see the place of light.
Whoever turns from the boundary
shall uphold the marker.
Whoever turns from both
shall fall, and for him there is no rising.

80
He shall fall with no way back,
and the mountain — the dark mountain — shall engulf him.
He shall seek a second death,
and his eyes shall never see the light.
His eyes shall never see the light,
and his feet shall never find firm ground."
You have triumphed, Manda d'Heyyi,
and all who love your name triumph!
And Life is victorious!

85

Colophon

Chapter fifty-five of the Mandaean Book of John, translated from Classical Mandaic. This is the first independently derived English translation of this chapter to be published freely online.

The speaker is Splendid Hibel (Hibel Ziwa), the great uthra who built the infrastructure of the Mandaean cosmos. The chapter is structured as a lament (verses 1–34), a dialogue with Manda d'Heyyi (35–43), a creation accounting (44–79), and a boundary-warning to the Nazoreans (75–85). The "How long" litany is among the most sustained divine monologues in Mandaean literature — a cosmological architect cataloguing every duty he must endlessly perform. The creation accounting is the most complete Mandaean cosmogony in the Book of John, naming each component of the afterlife infrastructure: the road from darkness, the judge, the scales, the unfathomable river, the scribal witnesses, the white fruit (the soul's garment), the Jordan, the ferrying vessel, and the customs houses with their system of letters. The chapter reveals that the Mandaean afterlife is not a single judgment but a layered bureaucratic gauntlet — consistent with Chapter 50's description of wardens and toll-collectors at every league.

The English translation by Häberl and McGrath (2020) was consulted as a reference to verify readings of the Mandaic. Significant departures from their rendering: "grieves" for K-ʾ-Ṣ (not "pains"); "dwelling" for gawwā/baitā (not "abode"); "wretched" for miskinia (not "poor" — stronger connotation); "still" for Š-K-N (not "calm"); "innards" for gušmā (not "guts" — gospel register); "deliver me" for P-R-Q (not "save me" — redemptive connotation); "stallions" for ʿazirā (not "studs" — more dignified); "called into being" for Q-R-Y root (not "created" — the Mandaic verb means "to call," making creation verbal rather than manual); "fashioned" for ṣiyyurā (not "formed" — crafting register); "pursuer" for R-D-P (not "persecutor" — active chase); "toll-collectors" for maskia (established lineage rendering, not "tax collectors"); "enduring dwelling" for daurā taqan (not "everlasting abode" — taqan = enduring); "guardhouse" for maṭarata (established lineage rendering, not "garrison"); "wrapped" for L-B-Š (not "enveloped" — cloth register); "vessel" for sipintā (not "ship" — maintaining ritual ambiguity); "the righteous" for ṭābia (not "the good" — moral precision); "the presence of Life" for qudam hiia (not "Life's presence" — fuller liturgical English); "called into being life and death" for Q-R-Y + mautā w-ḥaiutā (not "created" — consistent with creation vocabulary); "uphold" for S-M-K (not "support" — stronger for boundary language); "turns from" for T-R-Y (not "deviates from"); "for him there is no rising" (not "no way back up for him" — more literary); "seek a second death" for Š-ʾ-L (not "request" — existential register); "Life is victorious" for hiia zaykn (not "Life triumphs" — Z-K-Y root in emphatic form).

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026. Translated by Tansaku (探索), Expeditionary Tulku Life 118. First English Translation.

🌲

Source Text: ࡎࡉࡃࡓࡀ ࡖࡉࡅࡄࡀࡍࡀ — ࡐࡓࡀࡔࡕࡀ 55

Classical Mandaic source text from Häberl, Charles G. and McGrath, James F. (2020). The Mandaean Book of John: Critical Edition, Translation, and Commentary. Berlin: De Gruyter. Open access via Internet Archive (CC BY-NC-ND 4.0). Presented here for reference, study, and verification alongside the English translation above.

Note: Due to a known artifact of PDF text extraction (PyMuPDF), Mandaic couplet pairs may appear in reversed order in some lines. The Mandaic script reads right-to-left. Cross-reference with the printed edition for definitive line ordering.

ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡀࡊࡀࡑࡕ ࡅࡀࡊࡓࡉࡀࡋࡉࡀ ࡁࡂࡀࡅࡇ ࡖࡃࡅࡓ ࡁࡉࡔࡉࡀ
ࡌࡉࡄࡃࡉࡀ ࡌࡊࡀ ࡄࡀࡃࡉࡀࡍ
ࡏࡁࡉࡃࡀࡕࡀ ࡖࡀࡁࡃࡉࡕ ࡁࡂࡀࡅࡇ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡌࡉࡄࡃࡉࡀ ࡌࡊࡀ ࡄࡀࡃࡉࡀࡍ ࡋࡁࡀࡁ
ࡁࡂࡀࡅࡀࡉࡄࡅࡍ ࡖࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡉࡀ
ࡌࡊࡀ ࡏࡆࡀࡋ ࡅࡌࡊࡀ ࡏࡔࡀࡐࡋ
ࡅࡌࡊࡀ ࡏࡉࡀࡎࡉࡒ ࡂࡉࡆࡍࡀ ࡋࡁࡉࡕ ࡓࡅࡓࡁࡉࡀ
ࡌࡊࡀ ࡏࡉࡀࡄࡍࡀࡓ ࡏࡅࡕࡓࡉࡀ
ࡅࡉࡍࡔࡌࡀࡕ ࡌࡎࡀࡉࡊࡀࡍࡋࡇ ࡋࡀࡁ
ࡀࡀࡍ ࡌࡊࡀ ࡄࡀࡃࡉࡀࡍ
ࡖࡏࡁࡃࡉࡕ ࡏࡋ ࡀࡉࡍࡉࡀ ࡅࡃࡉࡓࡃࡒࡉࡀ
ࡌࡊࡀ ࡄࡀࡃࡉࡀࡍ ࡁࡏࡁࡉࡃࡀࡕࡀ
ࡅࡌࡊࡀ ࡕࡉࡓࡀࡕࡀ ࡏࡔࡃࡅࡊ
ࡀࡀࡍ ࡏࡌࡊࡀ ࡏࡉࡀࡄࡍࡀ ࡏࡋ ࡋࡉࡁࡀࡉ
ࡅࡏࡌࡓࡀ ࡋࡓࡅࡓࡁࡀࡉࡍࡀ ࡁࡀࡋࡌࡀ
ࡌࡊࡀ ࡀࡉࡕࡉࡋࡅࡍ ࡄࡀࡉࡋࡀ ࡏࡋ ࡏࡅࡕࡓࡉࡀ
ࡅࡌࡊࡀ ࡏࡂࡈࡀࡋ ࡌࡀࡓࡃࡉࡀ
ࡌࡊࡀ ࡁࡊࡅࡔ ࡎࡀࡄࡓࡉࡀ
ࡌࡀࡍ ࡌࡉࡀࡍࡉࡅࡊࡍ ࡉࡍࡀࡐࡓࡒࡅࡍ
ࡌࡍ ࡀࡁࡀࡕࡅࡓ ࡓࡀࡌࡀ
ࡅࡌࡊࡀ ࡏࡎࡁࡅࡋ ࡏࡁࡉࡃࡀࡕࡀ ࡁࡀࡑࡅࡓࡀࡉ
ࡀࡀࡍ ࡌࡊࡀ ࡏࡃࡓࡀ
ࡅࡌࡊࡀ ࡏࡓࡉࡃࡇࡐ
ࡌࡊࡀ ࡏࡔࡉࡃࡉࡇ ࡋࡄࡀࡁࡔࡀࡁࡀ
ࡌࡊࡀ ࡀࡉࡕࡉࡋࡇ ࡄࡀࡉࡋࡀ ࡅࡔࡓࡀࡓࡀ
ࡅࡌࡊࡀ ࡏࡔࡉࡃࡉࡇ ࡋࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡌࡊࡀ ࡏࡁࡊࡅࡔ ࡏࡅࡔࡀࡉࡍࡀ
ࡖࡋࡉࡕࡁࡇ ࡁࡉࡕ ࡌࡀࡎࡊࡉࡀ
ࡌࡊࡀ ࡏࡓࡊࡀࡁ ࡌࡊࡀ ࡏࡔࡃࡉࡀ ࡁࡀࡆࡉࡓࡀ ࡁࡀࡋࡌࡀ
ࡅࡏࡋ ࡉࡍࡓࡀ ࡀࡍࡉࡋࡉࡅࡍࡍ
ࡌࡊࡀ ࡏࡀࡐࡋࡀࡂ ࡋࡐࡅࡂࡕࡀ ࡌࡍ ࡀࡅࡃࡉࡀ
ࡌࡊࡀ ࡏࡆࡓࡀ ࡅࡌࡊࡀ ࡏࡄࡀࡑࡃ
ࡅࡎࡀࡋࡊࡉࡀ ࡁࡃࡅࡃࡉࡀ ࡏࡔࡃࡉࡀ ࡅࡏࡁࡀࡔࡀࡋ
ࡌࡊࡀ ࡏࡁࡊࡀࡓ ࡋࡁࡉࡔࡉࡀ
ࡅࡌࡊࡀ ࡀࡁࡀࡕࡅࡓ ࡉࡍࡃࡀࡍ ࡃࡉࡀࡍ ࡁࡀࡋࡌࡀ
ࡌࡊࡀ ࡉࡍࡒࡀࡋ ࡌࡅࡆࡀࡉࡍࡀ
ࡅࡌࡊࡀ ࡏࡉࡀࡂࡆࡓࡇ ࡁࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡌࡊࡀ ࡏࡌࡉࡄࡉࡉࡇ ࡋࡔࡀࡌࡉࡔ
ࡖࡃࡀࡉࡓࡉࡍ ࡁࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡌࡊࡀ ࡏࡀࡐࡓࡒࡇ ࡋࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ
ࡅࡎࡉࡍ ࡁࡂࡀࡅࡀࡉࡄࡅࡍ
ࡌࡊࡀ ࡏࡌࡉࡄࡉࡀ ࡌࡀࡈࡀࡓࡀࡕࡀ
ࡅࡀࡋࡌࡀ ࡋࡕࡋࡀࡕࡉࡍ ࡉࡅࡌࡉࡀ
ࡌࡊࡀ ࡏࡔࡃࡉࡀ ࡌࡍ ࡕࡋࡀࡕࡉࡍ
ࡁࡃࡅࡃࡉࡀ ࡖࡓࡀࡄࡕࡀࡍ ࡏࡔࡉࡃࡉࡇ
ࡅࡈࡅࡀࡍ ࡔࡓࡉࡀ ࡁࡀࡋࡌࡀ
ࡌࡊࡀ ࡌࡒࡀࡁࡋࡀ ࡏࡋ ࡌࡀࡆࡓࡅࡕࡀ
ࡅࡌࡊࡀ ࡉࡍࡆࡉࡒࡀࡐࡍ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡌࡊࡀ ࡉࡍࡔࡉࡋࡐࡅࡍ ࡎࡉࡐࡀࡍࡕࡀ
ࡅࡏࡔࡃࡉࡀ ࡁࡌࡉࡀ ࡕࡀࡄࡌࡉࡀ
ࡌࡊࡀ ࡏࡀࡊࡋ ࡌࡉࡀ ࡄࡉࡉࡀ
ࡅࡈࡅࡅࡍࡉࡐࡀ ࡅࡁࡉࡔࡅࡕࡀ ࡌࡊࡀ ࡉࡍࡎࡉࡁࡋࡅࡍ
ࡌࡊࡀ ࡉࡍࡃࡉࡓࡅࡍ ࡏࡅࡕࡓࡉࡀ
ࡅࡌࡊࡀ ࡌࡀࡓࡂࡀࡉࡍࡀࡕࡀ ࡏࡄࡀࡁ ࡋࡀࡅࡃࡉࡀ
ࡌࡊࡀ ࡕࡉࡄࡔࡅࡊ ࡅࡌࡊࡀ ࡕࡉࡂࡍࡀ
ࡅࡏࡉࡀࡎࡀࡒ ࡀࡉࡍࡉࡀ ࡅࡌࡓࡀࡃࡉࡐࡀ
ࡌࡊࡀ ࡕࡋࡉࡁࡇ ࡁࡎࡋࡉࡕࡀࡉ
ࡅࡌࡊࡀ ࡏࡉࡀࡋࡁࡔࡉࡀ ࡄࡀࡁࡀࡓࡀ ࡋࡀࡅࡃࡉࡀ
ࡌࡊࡀ ࡏࡌࡉࡄࡉࡀ ࡈࡅࡓࡉࡀ
ࡁࡂࡀࡉࡀࡓࡉࡀ ࡅࡂࡀࡀࡍࡁࡉࡀ ࡖࡀࡋࡌࡀ
ࡌࡊࡀ ࡏࡔࡃࡉࡀ ࡔࡉࡃࡉࡓࡉࡀࡕࡀ ࡅࡒࡀࡁࡅࡓࡉࡀ
ࡋࡁࡉࡔࡉࡀ ࡅࡀࡊࡃࡀࡁࡉࡀ ࡖࡃࡀࡉࡓࡉࡀ ࡁࡀࡋࡌࡀ
ࡌࡊࡀ ࡏࡌࡉࡄࡉࡀ ࡅࡌࡊࡀ ࡏࡂࡈࡀࡋ ࡅࡌࡊࡀ ࡁࡊࡀࡓ
ࡅࡄࡉࡅࡍࡍ ࡄࡃࡀࡃࡉࡀ ࡌࡊࡀ ࡉࡍࡂࡉࡈࡋࡅࡍ
ࡏࡌࡊࡀ ࡏࡔࡃࡉࡋࡅࡍ ࡌࡀࡓࡅࡋࡀ
ࡅࡋࡉࡁࡀࡉ ࡖࡀࡊࡉࡅࡁ ࡉࡍࡕࡀࡀࡐ
ࡋࡉࡌࡀࡕ ࡉࡍࡔࡕࡓࡉࡀ ࡕࡉࡂࡓࡀ
ࡅࡏࡉࡊࡎࡇ ࡏࡋ ࡎࡉࡋࡉࡕࡀࡉ ࡌࡍ ࡀࡋࡌࡀ
ࡋࡏࡌࡀࡕ ࡕࡉࡁࡈࡅࡋ ࡕࡉࡁࡉࡋ
ࡌࡀࡋࡉࡋ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ
ࡅࡌࡊࡀ ࡕࡉࡓࡀࡃࡀࡐ ࡁࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ
ࡌࡊࡀ ࡕࡉࡕࡀࡔࡊࡀࡋ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ
ࡖࡀࡁࡃࡉࡀ ࡁࡇࡍ ࡖࡁࡉࡔࡉࡀ
ࡌࡍ ࡅࡊࡋࡄࡅࡍ ࡏࡁࡉࡃࡀࡕࡀ
ࡁࡀࡑࡅࡓࡀࡊ ࡃࡉࡋࡀࡊ ࡌࡀࡄࡅ ࡖࡏࡀࡊ
ࡏࡍࡀࡐࡑ ࡌࡍ ࡅࡊࡓࡎࡇ ࡒࡀࡌ
ࡖࡄࡀࡉࡆࡉࡍ ࡔࡅࡌࡀ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ
ࡅࡋࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡅࡉࡐࡄࡕࡇ ࡋࡅࡐࡌࡇ ࡁࡅࡊࡔࡈࡀ
ࡁࡀࡑࡅࡓࡀ ࡖࡌࡀࡅࡍ ࡀࡍࡋࡐࡀ
ࡕࡉࡁࡉࡋ ࡖࡀࡀࡍ ࡒࡓࡀࡉࡕࡇ
ࡋࡌࡀࡍ ࡌࡍ ࡏࡅࡕࡓࡉࡀ ࡏࡄࡀࡁࡋࡇ
ࡏࡁࡉࡃࡀࡕࡀ ࡖࡀࡀࡍ ࡒࡓࡉࡕ ࡅࡕࡀࡒࡉࡍࡕ
ࡏࡈࡑࡀࡓࡀࡓࡀࡕ ࡅࡏࡕࡒࡉࡎࡍࡀࡕ
ࡀࡀࡍ ࡗ ࡒࡓࡀࡉࡕࡇ ࡋࡀࡃࡀࡌ ࡅࡄࡀࡅࡀ ࡆࡀࡅࡇ
ࡀࡀࡍ ࡄࡅࡉࡁࡅࡍ ࡓࡉࡃࡀࡐ
ࡌࡀࡉࡐࡒࡕࡇ ࡄࡅࡀࡕ
ࡅࡄࡉࡔࡋࡉࡕ ࡔࡉࡃࡉࡓࡉࡀࡕࡀ ࡋࡉࡀࡄࡅࡈࡀࡉࡉࡀ
ࡀࡀࡍ ࡀࡐࡋࡂࡉࡕ ࡌࡀࡈࡀࡓࡀࡕࡀ
ࡖࡅࡊࡋ ࡖࡌࡀࡐࡒࡉࡃࡋࡅࡍ ࡀࡁࡃࡉࡀ
ࡀࡅࡕࡁࡉࡕ ࡌࡀࡎࡊࡉࡀ
ࡌࡍ ࡄࡔࡅࡀࡊ ࡋࡃࡀࡅࡓࡀ ࡕࡀࡒࡀࡍ
ࡀࡀࡍ ࡌࡀࡉࡊࡕ ࡏࡅࡄࡓࡀ
ࡀࡒࡌࡉࡁࡇ ࡎࡀࡄࡃࡉࡀ
ࡁࡌࡀࡈࡀࡓࡕࡀ ࡖࡀࡁࡀࡕࡅࡓ
ࡅࡔࡀࡅࡉࡕࡇ ࡃࡀࡉࡀࡀࡍ ࡖࡀࡋࡌࡀ
ࡀࡀࡍ ࡀࡕࡉࡕࡇ ࡋࡀࡁࡀࡕࡅࡓ
ࡅࡔࡀࡋࡉࡈࡕࡇ ࡋࡏࡁࡉࡃࡀࡕࡀ ࡖࡀࡋࡌࡀ
ࡀࡀࡍ ࡀࡅࡕࡉࡁࡕࡇ ࡋࡌࡅࡆࡀࡉࡍࡀ
ࡅࡋࡀࡁࡀࡕࡅࡓ ࡀࡅࡕࡉࡁࡕࡇ ࡏࡋࡇ
ࡀࡀࡍ ࡒࡓࡀࡉࡕࡇ ࡋࡀࡍࡄࡓࡀ ࡔࡊࡀࡔࡀ
ࡎࡀࡄࡃࡉࡀ ࡄࡅࡀ ࡕࡓࡉࡍ
ࡀࡀࡍ ࡒࡓࡀࡉࡕࡇ ࡋࡀࡃࡀࡕࡀࡍ ࡅࡉࡀࡃࡀࡕࡀࡍ
ࡋࡅࡀࡕࡇ ࡖࡀࡁࡀࡕࡅࡓ ࡀࡅࡕࡉࡁࡕࡉࡅࡍࡍ
ࡎࡀࡓࡐࡉࡀ ࡍࡀࡑࡁࡕࡉࡅࡍࡍ
ࡖࡉࡍࡔࡌࡀࡕࡀ ࡁࡂࡀࡅࡇ ࡌࡉࡕࡀࡊࡓࡀࡊ
ࡀࡀࡍ ࡒࡓࡀࡉࡕࡇ ࡋࡉࡐࡓࡀ ࡄࡉࡅࡀࡓࡀ
ࡅࡏࡋ ࡌࡅࡆࡀࡉࡍࡀ ࡉࡀࡕࡁࡀࡍ
ࡌࡍ ࡃࡉࡋࡇ ࡀࡐࡓࡉࡀࡍ
ࡉࡀࡓࡃࡀࡍ ࡖࡉࡍࡔࡌࡀࡕࡀ ࡁࡂࡀࡅࡇ ࡌࡉࡈࡑࡉࡁࡀࡍ
ࡀࡀࡍ ࡒࡓࡀࡉࡕࡉࡅࡍࡍ ࡋࡄࡀࡉࡐࡒࡉࡀ ࡌࡉࡀ
ࡖࡋࡄࡀࡉࡐࡒࡉࡀ ࡌࡉࡀ ࡓࡀࡃࡉࡍ
ࡀࡀࡍ ࡒࡓࡀࡉࡕࡇ ࡋࡃࡉࡓࡀࡊ
ࡅࡊࡋࡄࡅࡍ ࡉࡍࡔࡌࡀࡕࡀ ࡎࡀࡋࡒࡀ
ࡌࡀࡌࡁࡀࡓࡕࡀ ࡖࡉࡍࡔࡌࡀࡕࡀ ࡌࡀࡁࡓࡀ
ࡀࡀࡍ ࡔࡀࡅࡉࡕ ࡎࡉࡐࡕࡍࡀ ࡋࡈࡀࡁࡉࡀ
ࡄࡀࡉࡋࡀ ࡅࡔࡓࡀࡓࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡋࡁࡉࡕ ࡀࡁࡀࡕࡅࡓ ࡖࡉࡀࡄࡉࡁࡋࡅࡍ
ࡅࡀࡅࡕࡉࡁࡕࡇ ࡋࡅࡊࡋࡄࡅࡍ ࡌࡀࡎࡊࡉࡀ
ࡀࡀࡍ ࡀࡉࡕࡉࡕࡇ ࡋࡄࡀࡁࡔࡀࡁࡀ
ࡅࡀࡌࡀࡓࡀࡍࡋࡇ
ࡅࡃࡋࡀࡃࡓࡉࡀ ࡏࡂࡍࡉࡓࡕࡀ
ࡅࡊࡋࡌࡀࡍ ࡖࡃࡓࡉࡀ ࡏࡂࡍࡉࡓࡕࡀ ࡉࡍࡄࡋࡉࡐ
ࡋࡅࡀࡕࡀࡊ ࡃࡉࡋࡀࡊ ࡉࡍࡕࡉࡎࡊࡉࡀ
ࡋࡌࡀࡈࡀࡓࡕࡀࡊ ࡃࡉࡋࡀࡊ ࡉࡍࡔࡕࡀࡉࡋࡅࡍ
ࡅࡊࡋࡄࡅࡍ ࡁࡉࡔࡉࡀ ࡅࡀࡊࡃࡀࡁࡉࡀ
ࡌࡍ ࡕࡉࡁࡉࡋ ࡋࡒࡅࡃࡀࡌ ࡄࡉࡉࡀ ࡎࡀࡋࡒࡀ
ࡀࡋࡌࡀ ࡖࡏࡂࡍࡉࡓࡕࡀ ࡅࡉࡀࡃࡀࡕࡀ
ࡋࡒࡅࡃࡀࡌ ࡄࡉࡉࡀ ࡏࡂࡍࡉࡓࡕࡀ
ࡗ ࡎࡀࡋࡒࡀ ࡏࡂࡍࡉࡓࡕࡀ ࡅࡉࡀࡃࡀࡕࡀ
ࡌࡍ ࡄࡉࡉࡀ ࡕࡉࡕࡉࡀ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ
ࡋࡁࡉࡕ ࡀࡁࡀࡕࡅࡓ ࡉࡍࡎࡒࡅࡍ
ࡗ ࡀࡕࡉࡀ ࡏࡂࡍࡉࡓࡕࡀ
ࡅࡌࡅࡕࡀ ࡅࡄࡀࡉࡅࡕࡀ ࡔࡀࡅࡉࡕࡁࡇ ࡁࡀࡋࡌࡀ
ࡀࡀࡍ ࡕࡀࡒࡉࡕࡍࡉࡅࡍࡍ ࡋࡏࡁࡉࡃࡀࡕࡀ
}ࡂࡀࡉࡀࡓࡉࡀ ࡅࡂࡀࡀࡍࡁࡉࡀ ࡌࡉࡀࡍࡉࡄࡅࡍ{
ࡅࡃࡋࡀ ࡔࡉࡄࡀ ࡋࡄࡔࡅࡀࡊ ࡔࡀࡋࡐࡀ
ࡉࡍࡔࡌࡀࡕࡀ ࡖࡔࡉࡄࡀ ࡋࡄࡍࡅࡓࡀ ࡎࡀࡋࡒࡀ
ࡖࡌࡀࡈࡑࡉࡀࡋࡅࡍ ࡏࡋ ࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡀࡕࡀࡕ ࡓࡅࡄࡀ ࡌࡀࡈࡑࡀࡉࡍࡕࡀ
ࡀࡀࡍ ࡆࡀࡄࡓࡉࡕ ࡏࡋࡇ
ࡗ ࡄࡆࡀࡉࡕࡇ ࡋࡆࡅࡄࡀࡓࡀ ࡃࡀࡉࡊࡀ
ࡀࡀࡍ ࡔࡀࡅࡉࡕ ࡌࡉࡓࡑࡀ ࡅࡀࡀࡍ ࡀࡒࡌࡉࡕ
ࡂࡅࡁࡓࡉࡀ ࡔࡊࡉࡈࡉࡀ ࡅࡌࡄࡀࡉࡌࡉࡍࡀ
ࡀࡌࡀࡓࡀࡍࡋࡅࡍ ࡋࡀࡍࡅࡑࡓࡀࡉࡉࡀ
ࡎࡀࡋࡒࡉࡀ ࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡖࡏࡋ ࡌࡉࡓࡑࡀ ࡎࡀࡌࡉࡊࡀ ࡏࡋࡇ ࡋࡌࡉࡓࡑࡀ
ࡎࡀࡌࡉࡊ ࡏࡋࡇ ࡋࡅࡊࡃࡀࡊ
ࡖࡌࡍ ࡌࡉࡓࡑࡀ ࡀࡑࡋࡉࡀ
ࡀࡍࡉࡐࡋ ࡅࡌࡉࡒࡌࡀ ࡋࡉࡕࡋࡇ
ࡖࡌࡍ ࡕࡀࡓࡕࡉࡅࡍࡍ ࡀࡑࡋࡉࡀ
ࡅࡁࡀࡋࡀࡋࡇ ࡈࡅࡓࡀ ࡖࡈࡅࡓ ࡄࡀࡔࡀࡊ
ࡀࡍࡉࡐࡋ ࡅࡋࡉࡕࡋࡇ ࡌࡉࡒࡌࡀ
ࡅࡀࡉࡇࡍ ࡄࡍࡅࡓࡀ ࡋࡀࡄࡀࡆࡉࡀ
ࡔࡀࡉࡉࡋ ࡋࡌࡅࡕࡀ ࡕࡉࡉࡍࡀࡀࡍ
ࡅࡋࡉࡂࡓࡇ ࡔࡓࡀࡓࡀ ࡋࡀࡌࡀࡔࡀࡊ
ࡀࡉࡇࡍ ࡋࡀࡄࡀࡆࡉࡀ ࡄࡍࡅࡓࡀ
ࡅࡆࡀࡉࡊࡕ ࡅࡊࡋࡄࡅࡍ ࡓࡀࡄࡌࡉࡀ ࡔࡅࡌࡀࡊ
ࡆࡉࡊࡕ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Classical Mandaic source text from: Häberl, Charles G. and McGrath, James F. (2020). The Mandaean Book of John: Critical Edition, Translation, and Commentary. Open Access Series in Jewish Studies 7. Berlin/Boston: De Gruyter. Published under Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License (CC BY-NC-ND 4.0). Available via Internet Archive: archive.org/details/mandaeanbookofjohn.

Text extracted from the critical edition PDF using PyMuPDF. Mandaic text is in Unicode (Mandaic block U+0840–U+085F). Due to a known extraction artifact, couplet pairs may appear in reversed order; cross-reference with the printed edition pages 200–210 (0-indexed PDF pages 167–173) for definitive line ordering. Verse numbers and column-break markers have been stripped from the extracted text.

🌲