Tuesday, April 28, 2026 · 天火 · tianmu.org

The Book of John — Chapter 67

✦ ─── ⟐ ─── ✦

The Instruction of Adam

Chapter 67 of the Mandaean Book of John — the ethical counterpart to the cosmic mythology of the preceding chapters. After Chapter 66's grand sending of the son into the realm of darkness, Chapter 67 turns from cosmology to morality. An excellency from beyond instructs Adam: do not sleep, do not lie down, do not forget what your lord commanded you. Do not fall in love with fragrant wreaths, alluring women, false shadows. Then the longest penal catalogue in the Mandaean corpus: a systematic enumeration of sins and their cosmic punishments. Adultery meets fire. Theft meets the dark mountain. Infanticide meets the detention house of ravening dogs. The chapter closes with the speaker addressing the elect: to you I speak, the souls of my righteous chosen. Do not do abominable things. Seventy verse positions.

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

From beyond, an excellency calls out
and instructs the man Adam.
He says to him:

"Do not sleep, and do not lie down.
Do not forget what your lord commanded you.
Do not become a child of this house,
and do not be called guilty in the world.

Do not fall in love with fragrant wreaths,
and take no delight in an alluring woman.
Do not fall in love with perfumes,
and do not neglect your evening prayers.
Do not fall in love with false shadows,
alluring harlots,
and false shades that deceive.
Do not drink and become drunk,
and do not forget your lord from your mind.

When going and when coming,
take heed — lest you forget your lord!
When standing and when sitting,
take heed — lest you forget your lord!
When going and when coming,
take heed — lest you forget your lord!
When resting and when sleeping,
take heed — lest you forget your lord!

Do not say, 'I am a beloved son —
there is nothing wrong with anything I do.'
Adam, look upon the world:
a thing in which there is nothing,
in which there is no safety.
He sets the scales upright —
out of a thousand, he brings over only one.
Out of ten thousand, only two.

Fragrant wreaths are nothing —
they shall be as though they had never been [...]

Whoever falls into adultery,
his judgment shall be in the fire.
Whoever falls into theft
shall be bound in the dark mountain.
Whoever sleeps with his companion's wife,
his judgment shall be in the fire
until his spirit yields.
Whoever sleeps with a widow
shall be bound in the dark mountain.
Whoever sleeps with an unwed bride
shall be turned upon the twin wheels,
and shall not behold Abator.

Whoever forsakes one and takes another
shall be turned upon the fire-pots.
The woman who commits adultery
shall become kindling for an oven,
and shall not behold the house of Life.

Whoever goes to fortune-tellers
and lying astrologers
shall be turned upon vessels of ice.

Whoever drinks wine
in a tavern and becomes drunk,
with drums and revelry
and whoring within it —
they shall tear him apart with asphalt rakes,
and he shall not behold Abator.

Whoever goes unto a songstress
and sows his illegitimate seed —
she conceives by him, takes poison,
goes out to the dung heap, sets the child down,
digs a hole and buries it,
and with her heel she tramples it.
The eyes of the child behold its mother,
but the mother does not see the child.
The child shall die upon the dung heap,
and its mother shall weep for it in secret.

He shall be tried in that detention house
of the enraged and ravening dogs.
She shall be tried [in that detention house
of] the deaf and the mute,
and she shall not behold the light,
and her name shall be erased from the house of Life.

Whoever approaches his wife
and does not wash in water
shall dwell in the belly of Leviathan.
The woman who does not wash in water
shall be beaten blow upon blow,
and the pure name shall curse her,
and she shall have no final release.
The watcher of light shall strike her,
and her name shall be erased from the house of Life.

The man who sleeps with his wife
on that first day when she washes away
her uncleanness and her flow —
they shall raise him into clouds of darkness.

Whoever practices usury
and charges interest on gold and silver —
they shall raise him into the dark mountain.

Whoever loves gold and silver
and does no good with it
shall die two deaths instead of one
and be cut off.

Whoever breathes the scent of Life
and does not speak the name of Life over it
shall be tried in the house of Abator.

Whoever does abominable deeds
shall be taken by the Seven's sword and blade.

Whoever dyes his hands and his feet
and distorts the likeness his lord ordained for him —
he shall hold coals in his hand
and kindle the flame with his lips.
He shall beg for death and shall not die.
Life shall not approach him,
nor let him die,
nor shall he be relieved of his suffering.
He shall not rise to see the place of light.
He shall not be condemned in the abode of sin,
because of the baptism he received.

Whoever loves colorful fabrics and colors
shall be clothed in darkness.
They shall cover him with gloomy shrouds
and set blazing sandals upon his feet.
Darkness goes out before him,
and gloom comes in behind him.
He shall have demons beside him,
because he loved colors and colorful fabrics.
He shall be bound in the detention houses
until his spirit is perfected."

To you I speak and instruct,
souls of my righteous chosen
who bear witness to Life.
Do not do abominable things,
lest you descend to the abode of darkness.

The triumphant Life speaks,
and the one who went here triumphs!
In the name of the Great Life,
and in the name of the precious truth!

Colophon

Source: Classical Mandaic text from Charles G. Häberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (De Gruyter, 2020), accessed via Internet Archive (CC BY-NC-ND 4.0). Pages 194–198 (text), 195–199 (translation).

Translation: New Tianmu Anglican Church (Tulku Tanken, Expeditionary Tulku Life 130), April 2026. Good Works Translation from Classical Mandaic. The English is independently derived from the Mandaic source text. The English translation of Häberl 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: "The Instruction of Adam" — from the opening action: an excellency calls out from beyond and instructs (marpišla) the man Adam. The chapter is a sustained moral instruction, the ethical counterpart to Chapter 66's cosmic sending narrative.

Translation Departures from Reference:

  • "calls out" for qaria (ref: "cries out") — "calls" implies purposeful summons; "cries" suggests distress that is absent from the Mandaic.
  • "Do not become a child of this house" for la-tihwia br baita (ref: "Do not be a child of the house") — tihwia is "become," not "be." The Mandaic warns against becoming worldly, not against already being so.
  • "the world" for tibil (ref: "Earth") — Mandaic tibil denotes the terrestrial realm, not the planet. "The world" is idiomatic in English and matches the Mandaean cosmological register.
  • "take no delight" (ref: "take no pleasure") — stylistic; both render the Mandaic equally.
  • "harlots" for zanwata (ref: "prostitutes") — gospel register. "Harlots" carries the weight of prophetic warning.
  • "evening prayers" for ref's "evening devotionals" — more natural English for the Mandaean ritual context.
  • "take heed — lest you forget your lord!" for ref's "watch out, you'll forget your Lord!" — "take heed" is the gospel register equivalent. Lowercase "lord" preserves the possessive relationship (marak = your lord), not a title.
  • "Whoever" for ref's "Everyone who" — more natural legal/prescriptive register in English.
  • "judgment" for dina (ref: "trial") — dina means judgment, verdict, sentence. "Judgment" carries more weight than "trial" in the context of cosmic punishment.
  • "falls into" for ref's "lapses into" — more direct.
  • "companion's wife" for ref's "friend's wife" — ḥabraih means companion, associate, fellow; not specifically "friend."
  • "unwed bride" for ref's "[an unmarried] bride" — cleaner than the bracketed reconstruction.
  • "turned upon" for ref's "tortured in" — the Mandaic yintiabaṭ relates to turning/striking; "turned upon" captures the mechanism of the twin wheels and fire-pots more precisely than the generic "tortured."
  • "forsakes" for ref's "abandons" — more weight in gospel register.
  • "lying astrologers" for ref's "false astrologers" — šiqra means lie/falsehood. "Lying" is more direct than "false."
  • "ravening dogs" for ref's "furious dogs" — the Mandaic suggests ravenous wildness, not mere anger.
  • "tried" for ref's "interrogated" — yištaial can mean to be questioned, tried, judged. "Tried" fits the legal register of the penal catalogue.
  • "belly" for ref's "bowels" — karsa means belly, stomach, womb. "Belly" is more concrete.
  • "abominable" for ref's "disgusting" — stronger register appropriate to prophetic warning.
  • "beg for death" for ref's "ask for death" — šail can mean ask or beg; "beg" captures the desperation of the undying punishment.
  • "bear witness" for ref's "testify" — Mandaean concept rendered in gospel register.
  • "descend to" for ref's "sink down to" — cleaner.

Note on the penal catalogue: Chapter 67 is the longest sustained ethical passage in the Book of John. It systematically enumerates sins (sexual transgressions, economic crimes, ritual impurity, vanity, occult practices) and their cosmic punishments (fire, the dark mountain, twin wheels, fire-pots, vessels of ice, Leviathan's belly, clouds of darkness, gloomy shrouds, detention houses). The most striking passage is the infanticide narrative (approximately vv. 35–43), which shifts from the formulaic "Whoever does X shall be Y" into vivid storytelling: the songstress conceives, takes poison, buries the child on the dung heap, tramples it with her heel — and the child's eyes see the mother, but the mother does not see the child. The punishment is gendered: he is tried in the detention house of ravening dogs; she in the detention house of the deaf and mute.

Note on vv. 57–63 (the dyeing passage): The punishment for distorting one's God-given form is uniquely liminal: the offender shall beg for death and not die. Life will not approach him, nor relieve his suffering. But — crucially — he shall not be condemned in the abode of sin, because of the baptism he received. Baptism provides a floor. He cannot rise to light, but he cannot fall to final condemnation. He exists in an undying intermediate state. This is a distinctively Mandaean eschatological concept.

Scribal credit: Formatted and archived by Tulku Tanken (探検), Expeditionary Tulku Life 130. First English translation independently derived from the Mandaic source text.

🌲

Source Text: Ḍībat Yahīa — Chapter 67

Classical Mandaic source text from Häberl and McGrath's critical edition (De Gruyter, 2020), pages 194–198. Presented for reference and verification.

ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡋࡀࡃࡀࡌ ࡂࡀࡁࡓࡀ ࡌࡀࡓࡐࡉࡔࡋࡇ
ࡏࡅࡕࡓࡀ ࡌࡍ ࡋࡁࡀࡓ ࡒࡀࡓࡉࡀ
ࡀࡌࡀࡓࡋࡇ
ࡅࡋࡀࡕࡉࡉࡍࡔࡉࡇ ࡖࡌࡀࡓࡀࡊ ࡀࡐࡒࡃࡀࡊ
ࡀࡃࡀࡌ ࡋࡀࡕࡉࡔࡄࡀࡓ ࡅࡋࡀࡕࡉࡔࡅࡊࡁ
ࡅࡄࡀࡉࡀࡁࡀ ࡁࡕࡉࡁࡉࡋ ࡋࡀࡕࡉࡕࡉࡒࡓࡉࡀ
ࡋࡀࡕࡉࡄࡅࡉࡀ ࡁࡓ ࡁࡀࡉࡕࡀ
ࡅࡋࡀࡔࡀࡉࡐࡓ ࡀࡕࡅࡀࡕ ࡖࡌࡓࡀࡂࡀࡂࡀ
ࡋࡀࡕࡉࡓࡄࡅࡌ ࡋࡊࡉࡋࡉࡀ ࡁࡅࡎࡌࡀ
5
ࡅࡋࡀࡕࡉࡁࡀࡈࡉࡋ ࡓࡀࡄࡌࡀࡊ ࡖࡋࡉࡋࡉࡀ
ࡋࡀࡕࡉࡓࡄࡅࡌ ࡁࡅࡎࡌࡀࡉࡍࡀ
ࡅࡋࡀࡔࡀࡌࡀࡔࡕࡀ ࡖࡌࡓࡀࡂࡀࡂࡀ
ࡋࡀࡕࡉࡓࡄࡅࡌ ࡈࡅࡋࡀࡋࡉࡀ ࡖࡆࡉࡀࡐ
ࡅࡈࡅࡋࡀࡉࡍࡀࡕࡀ ࡖࡆࡉࡀࡐ ࡖࡌࡀࡊࡃࡁࡀ
ࡅࡋࡀࡕࡉࡉࡍࡔࡉࡇ ࡖࡌࡀࡓࡀࡊ ࡌࡍ ࡏࡅࡓࡑࡀࡊ
ࡋࡀࡕࡉࡔࡕࡉࡀ ࡅࡋࡀࡕࡉࡓࡅࡉࡀ
ࡄࡆࡉࡀ ࡋࡌࡀࡓࡀࡊ ࡌࡀࡔࡍࡉࡀࡕࡋࡇ
ࡏࡋ ࡌࡀࡉࡋࡀࡊ ࡅࡏࡋ ࡌࡉࡕࡁࡀࡊ10
ࡄࡆࡉࡀ ࡋࡌࡀࡓࡀࡊ ࡌࡀࡔࡍࡉࡀࡕࡋࡇ
ࡋࡌࡉࡒࡌࡀࡊ ࡅࡋࡌࡉࡕࡁࡀࡊ
ࡄࡆࡉࡀ ࡋࡌࡀࡓࡀࡊ ࡌࡀࡔࡍࡉࡀࡕࡋࡇ
ࡏࡋ ࡌࡉࡆࡋࡀࡊ ࡅࡏࡋ ࡌࡉࡕࡉࡀࡊ
ࡄࡆࡉࡀ ࡋࡌࡀࡓࡀࡊ ࡌࡀࡔࡍࡉࡀࡕࡋࡇ
ࡏࡋ ࡌࡉࡔࡉࡋࡉࡀࡊ ࡅࡏࡋ ࡌࡉࡔࡉࡁࡊࡀࡊ
ࡅࡊࡋ ࡖࡀࡁࡉࡃࡀࡍ ࡎࡅࡊࡋࡕࡀ ࡋࡉࡕࡋࡉࡀ
ࡋࡀࡕࡉࡌࡀࡓ ࡁࡓࡀ ࡓࡄࡉࡌࡀ ࡀࡀࡍ
ࡅࡊࡋࡇ ࡌࡉࡃࡍࡀࡌ ࡖࡋࡀࡅ ࡌࡉࡃࡍࡀࡌ
ࡀࡃࡀࡌ ࡄࡅࡆࡉࡇ ࡋࡀࡋࡌࡀ15
ࡖࡓࡅࡄࡀࡑࡀࡍ ࡁࡂࡀࡅࡇ ࡋࡉࡕࡋࡀࡊ
ࡌࡍ ࡀࡋࡀࡐ ࡌࡀࡁࡀࡓ ࡄࡃࡀ
ࡕࡓࡉࡑ ࡅࡉࡀࡕࡉࡁ ࡌࡅࡆࡀࡉࡍࡀ
ࡅࡕࡓࡉࡍ ࡌࡀࡁࡀࡓ ࡌࡍ ࡓࡅࡁࡀࡍ
ࡄࡃࡀ ࡌࡀࡁࡀࡓ ࡌࡍ ࡀࡋࡀࡐ
ࡄࡀࡅࡉࡀ ࡗ ࡖࡋࡀࡄࡅࡀ ]…[
ࡁࡀࡈࡋࡉࡀ ࡋࡊࡉࡋࡉࡀ ࡁࡅࡎࡌࡀ
ࡅࡍࡓࡀ ࡄࡀࡅࡉࡀ ࡃࡀࡉࡀࡇࡍ
ࡅࡊࡋࡌࡀࡍ ࡖࡁࡂࡀࡅࡓࡀ ࡄࡀࡎࡀࡓ20
ࡌࡉࡕࡉࡀࡁࡀࡈ ࡁࡈࡅࡓࡀ ࡄࡀࡔࡀࡊ
ࡅࡊࡋࡌࡀࡍ ࡖࡁࡂࡅࡁࡍࡇ ࡄࡀࡎࡀࡓ
ࡅࡍࡓࡀ ࡄࡀࡅࡉࡀ ࡃࡀࡉࡀࡇࡍ
ࡖࡌࡍ ࡏࡕࡍࡀ ࡖࡄࡀࡁࡓࡇ ࡂࡀࡉࡀࡓ
ࡀࡋࡌࡀ ࡖࡓࡅࡄࡇ ࡔࡀࡋࡌࡀ
ࡉࡍࡕࡉࡀࡁࡀࡈ ࡁࡈࡅࡓࡀ ࡄࡀࡔࡀࡊ
ࡅࡊࡋࡌࡀࡍ ࡖࡌࡍ ࡏࡕࡍࡀ ࡀࡓࡌࡀࡋࡕࡀ ࡂࡀࡉࡀࡓ
ࡏࡋ ࡌࡀࡄࡅࡉࡍࡀ ࡕࡀࡅࡌࡉࡀ ࡌࡉࡕࡀࡍࡂࡍࡀࡓ
ࡅࡊࡋࡌࡀࡍ ࡖࡌࡍ ࡄࡉࡃࡅࡕࡀ ࡂࡀࡉࡀࡓ25
ࡅࡀࡉࡇࡍ ࡁࡀࡁࡀࡕࡅࡓ ࡋࡀࡉࡍࡌࡋࡉࡀ
ࡏࡋ ࡌࡀࡉࡍࡀ ࡖࡅࡍࡓࡀ ࡌࡉࡕࡀࡍࡂࡍࡀࡓ
ࡅࡊࡋࡌࡀࡍ ࡖࡔࡀࡁࡉࡒ ࡄࡃࡀ ࡅࡋࡀࡂࡉࡈ ࡄࡃࡀ
ࡉࡑࡁࡉࡀ ࡖࡀࡕࡅࡉࡍࡀ ࡄࡀࡅࡉࡀ
ࡀࡕࡅࡀࡕ ࡖࡂࡀࡉࡓࡀ ࡂࡀࡅࡓࡀ
ࡅࡀࡉࡇࡍ ࡁࡉࡕࡄࡉࡉࡀ ࡋࡀࡕࡉࡌࡋࡉࡀ
ࡅࡀࡊࡋࡃࡀࡉࡉࡀ ࡖࡔࡉࡒࡓࡀ
ࡅࡊࡋࡌࡀࡍ ࡖࡀࡆࡉࡋ ࡋࡅࡀࡕ ࡀࡊࡅࡑࡌࡉࡀ30
ࡏࡋ ࡌࡀࡉࡍࡀ ࡖࡁࡀࡓࡃࡀ ࡌࡉࡕࡀࡍࡂࡍࡀࡓ
ࡁࡄࡀࡅࡍࡕࡀ ࡅࡓࡅࡉࡕࡀ ࡓࡀࡅࡉࡀ
ࡅࡊࡋࡌࡀࡍ ࡖࡔࡀࡕࡉࡀ ࡄࡀࡌࡓࡀ
ࡁࡂࡀࡅࡇ ࡀࡁࡉࡃ
ࡁࡈࡀࡁࡋࡉࡀ ࡅࡆࡉࡌࡅࡓࡉࡀ ࡅࡆࡀࡉࡍࡅࡕࡀ
ࡅࡀࡉࡇࡍ ࡁࡀࡁࡀࡕࡅࡓ ࡋࡀࡀࡍࡋࡐࡀ
ࡁࡌࡀࡎࡉࡓࡒࡉࡀ ࡒࡅࡁࡋࡉࡀ ࡉࡍࡎࡍࡓࡅࡇࡍ
ࡅࡆࡉࡓࡀ ࡆࡀࡓࡀ ࡖࡀࡊࡃࡁࡀ
ࡅࡊࡋࡌࡀࡍ ࡖࡀࡆࡉࡋ ࡋࡅࡀࡕ ࡆࡀࡌࡀࡓࡕࡀ 35
ࡅࡀࡆࡋࡀ ࡁࡒࡉࡒࡋࡉࡀ ࡔࡀࡃࡉࡀࡋࡇ
ࡌࡉࡇࡍ ࡁࡀࡈࡀࡍ ࡅࡎࡀࡌࡀ ࡔࡀࡒࡋࡀ
ࡅࡌࡉࡄࡉࡃࡓࡀ ࡁࡏࡒࡁࡇ
ࡄࡀࡓࡐࡀ ࡁࡉࡓࡀ ࡅࡒࡀࡁࡓࡀࡋࡇ
ࡅࡏࡌࡀ ࡋࡉࡀࡋࡃࡀ ࡋࡀࡄࡀࡆࡉࡀࡋࡇ
ࡅࡃࡀࡉࡔࡀࡋࡇ ࡀࡉࡇࡍ ࡖࡉࡀࡋࡃࡀ ࡄࡀࡆࡉࡀࡋࡇ ࡋࡏࡌࡇ
ࡅࡏࡌࡇ ࡁࡀࡉࡊࡀࡋࡇ ࡁࡂࡅࡍࡁ ࡂࡅࡍࡁ
ࡉࡀࡋࡃࡀ ࡌࡀࡉࡉࡕ ࡁࡒࡉࡒࡋࡉࡀ
ࡖࡀࡊࡋࡁࡉࡀ ࡔࡉࡄࡀࡉࡍࡀ ࡌࡔࡀࡓࡂࡉࡆࡀࡉࡍࡀ
ࡌࡉࡔࡕࡀࡉࡀࡋ ࡁࡄࡀࡀࡍࡕࡇ ࡌࡀࡈࡀࡓࡕࡀ40
ࡖ[ࡀࡋࡂࡉࡀ ࡈࡓࡅࡔࡉࡀ ࡕࡉࡔࡕࡀࡉࡀࡋ
]ࡁࡄࡀࡀࡍࡕࡇ ࡌࡀࡈࡀࡓࡕࡀ
ࡅࡔࡅࡌࡇ ࡉࡍࡕࡉࡊࡀࡐࡓ ࡌࡍ ࡁࡉࡕ ࡄࡉࡉࡀ
ࡅࡀࡉࡇࡍ ࡁࡄࡍࡅࡓࡀ ࡋࡀࡌࡀࡋࡉࡀ
ࡅࡌࡉࡀ ࡋࡀࡉࡍࡎࡉࡀ
ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡒࡓࡀࡁ ࡋࡅࡀࡕ ࡆࡀࡅࡇ
ࡁࡂࡉࡅࡕࡇ ࡖࡋࡉࡅࡉࡀࡕࡉࡍ ࡉࡍࡔࡕࡉࡊࡍ
ࡌࡄࡉࡕࡀ ࡁࡂࡅ ࡌࡄࡉࡕࡀ ࡕࡉࡕࡉࡌࡄࡉࡀ
ࡀࡕࡅࡀࡕ ࡖࡋࡀࡎࡀࡉࡀ ࡌࡉࡀ45
ࡅࡔࡉࡓࡉࡀࡀࡍ ࡖࡎࡀࡀࡊ ࡋࡉࡕࡋࡇ
ࡅࡉࡍࡋࡉࡈࡇ ࡔࡅࡌࡀ ࡃࡀࡉࡊࡀ
ࡅࡔࡅࡌࡇ ࡉࡍࡕࡉࡊࡀࡐࡓ ࡌࡍ ࡁࡉࡕ ࡄࡉࡉࡀ
ࡅࡉࡍࡌࡉࡄࡉࡇ ࡀࡍࡈࡓࡀ ࡖࡄࡍࡅࡓࡀ
ࡗ ࡎࡀࡉࡀ ࡆࡀࡅࡇ ࡌࡉࡀ ࡌࡍ ࡈࡅࡍࡉࡐࡀ
ࡖࡄࡀࡀࡍࡕࡇ ࡉࡅࡌࡀ ࡒࡀࡃࡌࡀࡉࡀ
ࡁࡓࡉࡐࡋࡉࡀ ࡖࡄࡔࡅࡀࡊ ࡀࡍࡒࡌࡅࡇࡍ
ࡅࡃࡀࡔࡕࡀࡀࡍ ࡅࡋࡅࡀࡕࡇ ࡉࡍࡔࡅࡊࡁ
ࡅࡄࡁࡅࡋ ࡄࡁࡅࡋࡉࡀ ࡖࡆࡀࡄࡁࡀ ࡅࡀࡊࡎࡀࡐ
ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡅࡊࡋ ࡄࡁࡅࡋࡉࡀ50
ࡀࡍࡒࡌࡅࡇࡍ ࡁࡈࡅࡓࡀ ࡈࡅࡓ ࡄࡀࡔࡀࡊ
ࡅࡈࡀࡁࡅࡕࡀ ࡁࡂࡀࡅࡇ ࡋࡀࡉࡍࡁࡀࡃ
ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡓࡄࡅࡌ ࡃࡀࡄࡁࡀ ࡅࡀࡊࡎࡀࡐ
ࡅࡉࡍࡕࡉࡊࡀࡐࡓ ࡌࡉࡇࡍ ࡌࡍ ࡀࡋࡌࡀ
ࡉࡍࡌࡅࡕ ࡕࡓࡉࡍ ࡌࡅࡕࡉࡀ ࡁࡄࡀࡃ
ࡅࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ ࡋࡀࡀࡍࡃࡀࡊࡓ ࡏࡋࡇ
ࡅࡊࡋࡌࡀࡍ ࡖࡌࡀࡓࡄࡀ ࡁࡓࡉࡄࡀ ࡖࡄࡉࡉࡀ
ࡏࡋ ࡁࡉࡕ ࡀࡁࡀࡕࡅࡓ ࡉࡍࡔࡕࡀࡉࡀࡋ55
ࡁࡄࡉࡓࡁࡀ ࡅࡎࡉࡀࡐ ࡖࡔࡉࡁࡉࡀࡄࡉࡀ ࡌࡉࡕࡉࡎࡍࡉࡁ
ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡁࡀࡃ ࡏࡁࡉࡃࡀࡕࡀ ࡎࡀࡉࡀࡍࡕࡀ
ࡅࡉࡍࡐࡇࡊ ࡋࡃࡌࡅࡕࡀ ࡖࡌࡀࡓࡇ ࡀࡐࡒࡉࡃ ࡏࡋࡇ
ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡁࡑࡀ ࡏࡃࡇ ࡅࡋࡉࡂࡓࡇ
ࡅࡁࡎࡉࡐࡄࡀࡕࡇ ࡌࡎࡀࡓࡎࡉࡐ ࡉࡀࡒࡃࡀࡀࡍ
ࡁࡏࡃࡇ ࡁࡀࡃࡉࡍ ࡂࡅࡌࡓࡉࡀ
ࡔࡀࡉࡉࡋ ࡌࡅࡕࡀ ࡅࡋࡀࡌࡀࡉࡉࡕ
ࡅࡋࡀࡔࡀࡁࡒࡉࡋࡇ ࡋࡌࡉࡌࡀࡕ ࡌࡅࡕࡀ
ࡄࡉࡉࡀ ࡋࡅࡀࡕࡇ ࡋࡀࡒࡀࡓࡁࡉࡀ
60
ࡋࡌࡉࡎࡀࡒ ࡌࡉࡄࡉࡆࡉࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡋࡀࡓࡅࡉࡋࡇ ࡌࡍ ࡏࡅࡋࡀࡑࡇࡍ
ࡋࡀࡌࡀࡂࡆࡀࡓ ࡏࡋࡇ ࡁࡃࡅࡓ ࡄࡀࡈࡉࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡌࡀࡁࡑࡅࡕࡀ ࡖࡏࡈࡑࡁࡀࡁࡇ ࡁࡉࡀࡓࡃࡀࡍ
ࡌࡀࡉࡕࡉࡍ ࡄࡔࡅࡀࡊ ࡌࡀࡋࡁࡉࡔࡉࡋࡇ
ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡓࡄࡀࡌ ࡉࡑࡁࡀ ࡅࡉࡑࡁࡅࡕࡀ
ࡎࡀࡃࡍࡋࡉࡀ ࡉࡀࡒࡃࡀࡀࡍ ࡎࡀࡉࡌࡉࡋࡇ
ࡅࡌࡀࡈࡉࡐࡍ ࡄࡀࡁࡀࡓࡀ ࡌࡀࡊࡎࡉࡋࡇ
ࡄࡀࡁࡀࡓࡀ ࡀࡕࡉࡀ ࡌࡍ ࡀࡁࡀࡕࡓࡇ
ࡄࡔࡅࡀࡊ ࡀࡆࡉࡋ ࡀࡒࡀࡌࡇ65
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡓࡄࡉࡌ ࡉࡑࡁࡀ ࡅࡉࡑࡁࡅࡕࡀ
ࡔࡉࡃࡉࡀ }ࡄࡉࡅࡍࡍ ࡃࡀࡉࡅࡉࡀ{ ࡄࡀࡅࡉࡋࡇ ࡁࡉࡋࡅࡀࡕࡇ
ࡀࡋࡌࡀ ࡖࡓࡅࡄࡇ ࡔࡀࡋࡌࡀ
ࡌࡉࡕࡉࡀࡁࡀࡈ ࡁࡌࡀࡈࡀࡓࡀࡕࡀ
ࡉࡍࡔࡌࡀࡕࡀ ࡖࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ
ࡏࡋࡅࡊࡍ ࡀࡌࡉࡓࡀࡍ ࡅࡌࡀࡓࡐࡉࡔࡀࡍ
ࡖࡁࡄࡉࡉࡀ ࡎࡀࡄࡃࡉࡍ
ࡅࡋࡀࡕࡉࡔࡉࡋࡐࡅࡍ ࡋࡀࡕࡀࡓ ࡄࡔࡅࡊ
ࡋࡀࡕࡉࡁࡃࡅࡍ ࡏࡁࡉࡃࡀࡕࡀ ࡎࡀࡉࡀࡍࡕࡀ70
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Classical Mandaic text from The Mandaean Book of John: Critical Edition, Translation, and Commentary, edited by Charles G. Häberl and James F. McGrath (De Gruyter, 2020). Published under CC BY-NC-ND 4.0. Accessed via Internet Archive: archive.org/details/mandaeanbookofjohn. Pages 194–198 (Mandaic text, even pages 0-indexed: 203, 205, 207).

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