Way Out Beyond
Chapter 66 of the Mandaean Book of John — the first chapter after the John-Johannes section. The cosmic sending: the great first one, from the perfect house in the World of Light, commissions his son to descend into the realm of darkness as a messenger. The son protests with seven questions — if I go down, who will bring me up? If I fall, who will catch me? Who will hold my soul above the devouring waters? The father mirrors each question with a promise: I will catch you. I will build firm ground. Your wreath I will set upon your head. I shall be your redeemer. Then the command: rise in the name of Life, don the helmet of the worlds, and go. The son descends among lions, leopards, dragons, devastating demons, liliths, Astartes, water-torrents, and devouring pitch. He is saved by the strength within him and the voice of a disciple. The Lord of Greatness himself reproaches the cost: why have I wronged you and sent you here? Sprout sends a staff that bestows hearing and speech. With it, the son slays every terror and dries up every devouring court. He crushes the darkness and establishes the light from end to end, rising without any fault. The chapter contains the Mandaean parallel to the Hymn of the Pearl — the cosmic redeemer’s descent and triumph. Fifty-eight verse positions.
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.
Way out beyond, in the splendid fruits,
in the courts of radiance,
in the perfect house,
within you, garden of Ayar, is understanding.
Within you, garden of Adam,
is a proclamation, called forth by Life.
Whatever the great ones say,
they tell their tales with glory.
They speak with glory,
they speak the words of the proclamation.
They reveal the secrets
that were held between father and son.
Before this dwelling existed,
before all this came to be,
before the sun and the moon existed
and went forth into the world,
the splendor blazed within its vessel,
and the light blazed within their garments,
the words were hidden,
hidden and guarded within their scrolls.
The winds kept the peace
and settled upon the wilderness of the world.
The produce that is wholly splendor,
and the light that is wholly radiance,
the Lord of Greatness has set
and established in the perfect house.
The great first one spoke, saying
to the first, his son:
"My son, come, be a messenger for me.
Come, bear a burden for me.
Come, bear a burden for me,
and tread down the rebellious lands.
Go to the realm of darkness,
to the darkness that has no tinge of light,
to the place of the lions,
to the den of the savage leopards,
to the place of the dragons,
to the den of the devastating demons,
to the place of the liliths
and the Astartes like veiled women,
to the place of the water-torrents,
and the courts of devouring pitch."
The first spoke, saying
to the great one, his father:
"If I go down, who will bring me up?
If I fall, who will catch me?
Who will hold my soul,
that we do not fall into the devouring waters?
Who will build firm ground for me,
that we do not fall into the still waters?
My wreath, the beams of radiance —
who will set it upon my head?
If the wicked seize me within their fortress,
who will be my saviour?"
The great one spoke, saying
to the first, his son:
"If you go down, who will bring me up?
If you fall, I will catch you.
I will hold your soul,
that you do not fall into the devouring waters.
I will build firm ground for you,
that you do not fall into the still waters.
Your wreath, the beams of radiance —
I will set upon your head.
If the wicked hurl you within their fortress,
I shall be your redeemer.
Rise in the name of Life,
gather the beams of radiance,
don the helmet of the worlds,
and go to the realm of darkness,
to the darkness that has no tinge of light."
Lions would have surrounded me,
devastating demons would have surrounded me,
dragons, liliths, and the Astartes
like veiled women would have surrounded me,
water-torrents and fields
of devouring pitch would have surrounded me,
were it not for the strength from within me,
were it not that I am a disciple, the voice of a disciple.
He submitted to the one who made him.
The Lord of Greatness said to him:
"Why have I wronged you and sent you?
Why have I sent you here,
to the depths where everything is corrupt,
where none can abide?"
When Sprout heard this from me,
he sent me a staff
that bestowed upon me hearing and speech,
and said to me:
"Go, slay the lions with it!
Go, slay the savage leopards with it!
Go, slay the dragons with it!
Go, slay the devastating demons with it!
Go, slay with it the liliths
and the veiled Astartes!
Go, dry up the water-torrents
and the courts of devouring pitch."
I raised a cry to the house of Life.
It sent me strength and splendor.
I set in order all things
about which my father had commanded me.
I crushed the darkness,
and established the light from end to end.
I rose without any fault,
and had no flaw or imperfection.
The triumphant Life speaks,
and the one who went here triumphs!
Colophon
Source: Classical Mandaic text from Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Brill, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). Pages 192–194 (text), 193–195 (translation).
Translation: New Tianmu Anglican Church (Tulku Tanken, Expeditionary Tulku Life 129), April 2026. Good Works Translation from Classical Mandaic. The English is independently derived from the Mandaic source text. The English translation of Haberl and McGrath was consulted as a reference to verify readings and resolve ambiguities in the Mandaic. All departures from the reference are documented below.
Blood Rule Statement: This translation was produced by reading the Classical Mandaic text and rendering it independently into English. The reference English was used to verify comprehension, not as a source for paraphrase. Where my reading of the Mandaic produced different English from the reference, I followed my reading and documented the departure.
Chapter Title: "Way Out Beyond" — from the opening phrase lhil btarbayṣa d’hnura, the setting in the World of Light from which the cosmic sending proceeds.
Translation Departures from Reference:
- "courts of radiance" for bipria d’ziwa (ref: "light’s courts") — the Mandaic word order places ziwa (radiance) as the genitive, not hnura (light). Both are valid; I chose the order that mirrors the Mandaic.
- "understanding" for bitna (ref: "insight") — both renderings are valid for the Mandaic; "understanding" carries more weight in gospel register.
- "dwelling" for dawra (ref: "abode") — more concrete; dawra means dwelling-place, habitation.
- "garments" for albušayhun (ref: "garb") — standard English for the Mandaic; "garb" is archaic.
- "scrolls" for sidrayhun (ref: "books") — sidra is the Mandaic liturgical scroll; "scrolls" is more precise than "books."
- "catch" for yinligṭan (ref: "grab") — maintains the falling metaphor; "if I fall, who will catch me" is more natural in English than "who will grab me."
- "hold my soul" for anšpay man yinwiklpiya (ref: "embrace my soul") — "hold" captures the protective sense; "embrace" suggests intimacy that the context doesn’t require.
- "build firm ground" for masuta man yinmsiliya (ref: "form a solid space") — more concrete; the Mandaic masuta is foundation, solid ground, not abstract space.
- "beams of radiance" for both son and father (ref: "beams of splendor" / "beams of light") — the Mandaic uses qarina d’ziwa in both cases. I rendered them consistently rather than varying as the reference does.
- "seize" / "hurl" for son’s "capture" / father’s "throw" — the Mandaic uses different verbs (asriliya / šadilak). I sharpened both to mark the escalation from the son’s fear to the father’s acknowledgment of violence.
- "saviour" / "redeemer" — the Mandaic uses two different words: yipraqa (from p-r-q, to save/redeem) for the son’s question, and šariya (from š-r-y, to release/liberate) for the father’s answer. The reference renders them as "savior" / "redeemer." I kept this distinction with "saviour" / "redeemer" — the son uses the more desperate word; the father answers with the more purposeful one.
- "wronged you" for ḥaṭitlak (ref: "sinned against you") — ḥṭy means sin/wrong; "wronged" is more natural in English for the context of sending someone into danger. The Lord of Greatness is not confessing a sin — he is lamenting the cost of the mission.
- "from end to end" for mn riš briš (ref: "throughout") — literally "from head to head"; "from end to end" captures the spatial sweep of the victory.
- "Sprout" for Šuma (Š-W-M-A) — following the reference’s established rendering. The Mandaic name means "the Name" (šum + emphatic ending), a divine name-title. Haberl and McGrath render it as "Sprout" based on their philological analysis.
Note on verse 29: The father’s response begins "If you go down, who will bring me up?" — retaining the first-person pronoun from the son’s question. This is not an error. The Mandaic clearly reads man ansqan (who will bring ME up), not yinsqak (will lift YOU up). The father identifies with the son’s vulnerability: your descent is my loss. This is immediately followed by the direct promise: "If you fall, I will catch you." The theology is precise: shared risk, then unilateral rescue.
Scribal credit: Formatted and archived by Tulku Tanken (探検), Expeditionary Tulku Life 129. First English translation.
🌲
Source Text: Ḍībat Yahīa — Chapter 66
Classical Mandaic source text from Haberl and McGrath’s critical edition (Brill, 2020), pages 192–194. Presented for reference and verification.
ࡁࡕࡀࡓࡁࡀࡉࡑࡀ ࡖࡄࡍࡅࡓࡀ
ࡋࡄࡉࡋ ࡁࡉࡐࡓࡉࡀ ࡖࡆࡉࡅࡀ
ࡁࡂࡀࡅࡉࡊ ࡂࡉࡀࡍࡕ ࡀࡉࡀࡓ ࡁࡉࡕࡍࡀ
ࡁࡉࡕ ࡕࡅࡔࡋࡉࡌࡀ
ࡀࡊࡋࡅࡆࡀ ࡌࡉࡒࡓࡉࡀ ࡖࡄࡉࡉࡀ
ࡁࡂࡀࡅࡉࡊ ࡂࡉࡀࡍࡕ ࡀࡃࡀࡌ
ࡌࡉࡕࡋࡉࡀ ࡌࡉࡕࡋࡉࡀ ࡁࡏࡒࡀࡓࡀ
ࡌࡉࡃࡍࡀࡌ ࡖࡓࡁࡉࡀ ࡀࡌࡓࡉࡀ
ࡀࡌࡓࡉࡀ ࡌࡉࡉࡍࡋࡉࡀ ࡖࡀࡊࡋࡅࡆࡀ
ࡀࡌࡓࡉࡀ ࡌࡉࡉࡍࡋࡉࡀ ࡁࡏࡒࡀࡓࡀ5
ࡀࡁࡉࡉࡍࡀ ࡀࡁࡀ ࡋࡁࡓࡀ ࡄࡅࡍ
ࡀࡌࡓࡉࡀ ࡅࡌࡂࡀࡋࡀࡋࡉࡀ ࡓࡀࡆࡉࡀ
ࡃࡋࡀ ࡉࡍࡄࡅࡉࡀ ࡄࡀࡆࡉࡍ ࡄࡅࡀ
ࡀࡃࡋࡀ ࡉࡍࡄࡅࡉࡀ ࡄࡀࡆࡉࡍ ࡃࡀࡅࡓࡀ
ࡅࡀࡍࡎࡂࡅࡍ ࡁࡀࡋࡌࡀ
ࡀࡃࡋࡀ ࡉࡍࡄࡅࡉࡀ ࡔࡀࡌࡉࡔ ࡅࡎࡉࡓࡀ
ࡅࡄࡍࡅࡓࡀ ࡉࡀࡒࡉࡃ ࡁࡀࡋࡁࡅࡔࡀࡉࡄࡅࡍ
ࡆࡉࡅࡀ ࡁࡀࡊࡇࡍ ࡉࡀࡒࡉࡃ
ࡀࡊࡎࡉࡉࡀ ࡅࡈࡍࡉࡓࡉࡀ ࡁࡎࡉࡃࡓࡀࡉࡄࡅࡍ
ࡅࡐࡂࡃࡀࡌࡉࡀ ࡄࡉࡅࡍࡍ ࡀࡊࡎࡉࡉࡀ10
ࡅࡉࡀࡕࡁࡉࡀ ࡁࡀࡑࡃࡉࡀ ࡀࡋࡌࡀ
ࡆࡉࡒࡉࡀ ࡀࡍࡈࡓࡉࡀ ࡔࡉࡃࡒࡀ
ࡅࡄࡍࡅࡓࡀ ࡖࡅࡊࡋࡇ ࡀࡐࡎࡉࡌࡉࡊࡀ
ࡀࡁࡀ ࡖࡅࡊࡋࡇ ࡆࡉࡅࡀ
ࡅࡒࡀࡉࡉࡌ ࡁࡉࡕ ࡕࡅࡔࡋࡉࡌࡀ
ࡌࡀࡓࡀ ࡖࡓࡀࡁࡅࡕࡀ ࡕࡓࡉࡑ
ࡓࡁࡀ ࡒࡀࡃࡌࡀࡉࡀ ࡋࡒࡀࡃࡌࡀࡉࡀ ࡁࡓࡇ
ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡀࡕࡀ ࡄࡅࡉࡋࡉࡀ ࡎࡉࡁࡋࡀ
ࡁࡓ ࡀࡕࡀ ࡔࡂࡀࡃࡍࡀ ࡄࡅࡉࡋࡉࡀ15
ࡅࡁࡊࡅࡔࡋࡉࡀ ࡀࡓࡒࡉࡀ ࡌࡀࡓࡃࡉࡀ
ࡀࡕࡀ ࡎࡉࡁࡋࡀ ࡄࡅࡉࡋࡉࡀ
ࡁࡉࡄࡔࡅࡀࡊ ࡖࡉࡑࡁࡉࡀࡀࡍ ࡖࡄࡍࡅࡓࡀ ࡋࡉࡕࡁࡇ
ࡀࡎࡂࡉࡀ ࡋࡀࡋࡌࡀ ࡖࡄࡔࡅࡀࡊ
ࡋࡃࡀࡅࡓࡀ ࡖࡉࡍࡌࡓࡉࡀ ࡄࡀࡓࡌࡉࡀ
ࡋࡀࡕࡓࡀ ࡖࡀࡓࡉࡀࡅࡀࡕࡀ
ࡃࡀࡅࡓࡀ ࡖࡔࡉࡃࡉࡀ ࡌࡄࡀࡌࡁࡋࡉࡀ
ࡋࡀࡕࡓࡀ ࡖࡕࡀࡉࡍࡉࡍࡀ
ࡅࡎࡕࡉࡓࡀࡕࡀ ࡗ ࡌࡎࡀࡕࡓࡀࡍ
ࡋࡀࡕࡓࡀ ࡖࡋࡉࡋࡉࡀࡕࡀ20
ࡅࡕࡀࡓࡁࡀࡉࡑࡀ ࡖࡒࡉࡓࡀ ࡀࡋࡊࡉࡀ
ࡋࡀࡕࡓࡀ ࡖࡀࡆࡍࡀࡁࡉࡀ ࡌࡉࡀ
ࡒࡀࡃࡌࡀࡉࡀ ࡋࡓࡁࡀ ࡀࡁࡅࡉࡀ
ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡏࡅ ࡏࡉࡐࡋ ࡌࡀࡍ ࡉࡍࡋࡉࡂࡈࡀࡍ
ࡏࡅ ࡏࡄࡅࡕ ࡌࡀࡍ ࡀࡍࡎࡒࡀࡍ
ࡖࡋࡀࡉࡍࡉࡐࡋ ࡁࡌࡉࡀ ࡀࡋࡊࡉࡀ
ࡀࡍࡔࡐࡀࡉ ࡌࡀࡍ ࡉࡍࡅࡊࡋࡐࡉࡀ
ࡖࡋࡀࡉࡍࡉࡐࡋ ࡁࡌࡉࡀ ࡕࡀࡄࡌࡉࡀ
ࡌࡎࡅࡕࡀ ࡌࡀࡍ ࡉࡍࡌࡎࡉࡋࡉࡀ25
ࡌࡀࡍ ࡁࡓࡉࡔࡀࡉ ࡉࡍࡕࡓࡉࡋࡑࡉࡀ
ࡋࡊࡉࡋࡀࡉ ࡒࡀࡓࡉࡍࡀ ࡖࡆࡉࡅࡀ
ࡌࡀࡍ ࡉࡍࡄࡅࡉࡋࡉࡀ ࡉࡐࡓࡒࡀ
ࡗ ࡀࡎࡓࡉࡋࡉࡀ ࡁࡉࡔࡉࡀ ࡁࡂࡅ ࡀࡒࡓࡅࡍ
ࡓࡁࡀ ࡋࡒࡀࡃࡌࡀࡉࡀ ࡁࡓࡇ
ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡏࡅ ࡕࡉࡉࡐࡋ ࡀࡀࡍ ࡉࡍࡋࡉࡂࡈࡀࡊ
ࡏࡅ ࡕࡉࡄࡅࡕ ࡌࡀࡍ ࡀࡍࡎࡒࡀࡍ
ࡖࡋࡀࡕࡉࡉࡐࡋ ࡁࡌࡉࡀ ࡀࡋࡊࡉࡀ
ࡀࡍࡔࡐࡀࡊ ࡌࡀࡍ ࡉࡍࡅࡊࡋࡐࡉࡀ30
ࡖࡋࡀࡕࡉࡉࡐࡋ ࡁࡌࡉࡀ ࡕࡀࡄࡌࡉࡀ
ࡌࡎࡅࡕࡀ ࡀࡀࡍ ࡌࡎࡉࡋࡀࡊ
ࡀࡀࡍ ࡕࡓࡅࡋࡑࡀࡊ ࡁࡓࡉࡔࡀࡊ
ࡋࡊࡉࡋࡀࡊ ࡒࡀࡓࡉࡍࡀ ࡖࡆࡉࡅࡀ
ࡀࡀࡍ ࡏࡄࡅࡉࡋࡀࡊ ࡔࡀࡓࡉࡀ
ࡏࡅ ࡔࡀࡃࡉࡋࡀࡊ ࡁࡉࡔࡉࡀ ࡁࡂࡅ ࡀࡒࡓࡅࡍ
ࡅࡀࡊࡍࡉࡐࡅࡍࡍ ࡋࡒࡀࡓࡉࡍࡀ ࡖࡆࡉࡅࡀ
ࡒࡅࡌ ࡁࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ
ࡅࡀࡎࡂࡉࡀ ࡋࡀࡋࡌࡀ ࡖࡄࡔࡅࡀࡊ
ࡅࡏࡕࡋࡀࡁࡀࡔ ࡁࡒࡉࡓࡀࡎ ࡀࡋࡌࡉࡀ35
ࡁࡉࡄࡔࡅࡀࡊ ࡖࡏࡁࡑࡀ ࡖࡄࡍࡅࡓࡀ ࡋࡉࡕࡁࡇ
ࡄࡉࡃࡓࡅࡉࡀ ࡔࡉࡃࡉࡀ ࡌࡄࡀࡌࡁࡋࡉࡀ
ࡄࡃࡓࡅࡉࡀ ࡀࡓࡉࡀࡅࡀࡕࡀ
ࡅࡎࡕࡉࡓࡀࡕࡀ ࡗ ࡌࡎࡀࡕࡓࡀࡍ
ࡄࡉࡃࡓࡅࡉࡀ ࡕࡀࡉࡍࡉࡍࡀ ࡅࡋࡉࡋࡉࡀࡕࡀ
ࡅࡕࡀࡓࡁࡀࡉࡑࡀ ࡖࡒࡉࡓࡀ ࡀࡋࡊࡉࡀ
ࡄࡉࡃࡓࡅࡉࡀ ࡀࡆࡍࡀࡁࡉࡀ ࡌࡉࡀ
ࡏࡋࡀࡅ ࡕࡀࡓࡌࡉࡃࡀ ࡀࡀࡍ ࡒࡀࡋࡀ ࡖࡕࡀࡓࡌࡉࡃࡀ
ࡏࡋࡀࡅ ࡄࡀࡉࡋࡀ ࡌࡉࡀࡍࡉ40
ࡀࡌࡀࡓࡋࡇ ࡌࡀࡓࡀ ࡖࡓࡀࡁࡅࡕࡀ
ࡌࡀࡃࡀࡍࡋࡇ ࡋࡂࡀࡁࡓࡀ ࡀࡍࡁࡑࡇ
ࡅࡋࡄࡀࡀࡊ ࡔࡀࡃࡉࡓࡕࡀࡊ
ࡌࡀࡄࡅ ࡄࡈࡉࡕࡋࡀࡊ ࡔࡀࡃࡀࡓࡕࡀࡊ
ࡖࡏࡉࡍࡔ ࡁࡂࡀࡅࡇ ࡋࡀࡃࡀࡓ
ࡅࡏࡋ ࡏࡅࡌࡒࡀ ࡖࡅࡊࡋࡇ ࡎࡓࡅࡕࡀ
ࡔࡀࡃࡀࡓࡋࡉࡀ ࡂࡀࡅࡀࡆࡀ
ࡗ ࡄࡀࡆࡉࡍ ࡔࡅࡌࡀ ࡌࡉࡀࡍࡉ ࡍࡀࡑࡁ
ࡅࡀࡌࡀࡓࡋࡉࡀ
ࡖࡏࡌࡓࡀ ࡅࡔࡉࡌࡀ ࡀࡄࡁࡀࡋࡉࡀ45
ࡅࡂࡀࡈࡉࡋࡁࡇ ࡉࡍࡌࡓࡉࡀ ࡄࡀࡓࡌࡉࡀ
ࡂࡀࡈࡉࡋࡁࡇ ࡀࡓࡉࡀࡅࡀࡕࡀ
ࡂࡀࡈࡉࡋࡁࡇ ࡔࡉࡃࡉࡀ ࡌࡄࡀࡌࡁࡋࡉࡀ
ࡂࡀࡈࡉࡋࡁࡇ ࡕࡀࡉࡍࡉࡍࡀ
ࡅࡎࡕࡉࡓࡀࡕࡀ ࡗ ࡌࡎࡀࡕࡓࡀࡍ
ࡅࡂࡀࡈࡉࡋࡁࡇ ࡋࡉࡋࡉࡀࡕࡀ
ࡅࡕࡀࡓࡁࡀࡉࡑࡀ ࡖࡒࡉࡓࡀ ࡀࡋࡊࡉࡀ
ࡉࡀࡁࡔࡉࡁࡉࡀ ࡀࡆࡍࡀࡁࡉࡀ ࡖࡌࡉࡀ
ࡄࡀࡉࡋࡀ ࡅࡆࡉࡅࡀ ࡔࡀࡃࡀࡓࡋࡉࡀ
ࡒࡀࡋࡀ ࡒࡓࡉࡕ ࡋࡁࡉࡕ ࡄࡉࡉࡀ50
ࡖࡀࡁ ࡀࡐࡒࡃࡀࡍ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ
ࡎࡀࡃࡀࡓࡕࡉࡅࡍࡍ ࡋࡏࡁࡉࡃࡀࡕࡀ
ࡅࡕࡓࡀࡕࡑࡇ ࡋࡄࡍࡅࡓࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡁࡊࡀࡔࡕࡇ ࡋࡄࡔࡅࡀࡊ
ࡅࡋࡀࡄࡅࡀࡁࡉࡀ ࡄࡀࡎࡉࡓ ࡅࡁࡉࡑࡓ
ࡎࡉࡋࡒࡉࡕ ࡁࡋࡀ ࡌࡅࡌࡀ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
Source Colophon
Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (Leiden: Brill, 2020). Internet Archive: archive.org/details/mandaeanbookofjohn. Licensed CC BY-NC-ND 4.0.
The Mandaic text is presented in the Unicode Mandaic block (U+0840–U+085F). The source edition provides a critical text based on multiple manuscripts. Chapter 66 spans pages 192–194 (text) and 193–195 (translation) of the PDF.
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