The True Letter
Chapter 76 of the Mandaean Book of John — the final chapter and the most explicit confrontation between the Mandaean tradition and Christianity in the text. A divine messenger arrives bearing sandals of precious stone, a mace, and the great axe of openings. He enters Jerusalem by voice alone, opening its sealed gates, making its scents fragrant, healing the blind, the skin-diseased, the mute, and the lame — performing the works that Christianity attributes to Christ. Then Christ himself appears, seeing the messenger dimly, changing his appearance, twisting his tongue to question: Who are you, from the First Life? Three encounters follow the same pattern: Christ sees, Christ questions, the messenger answers. In the first, Christ mirrors the messenger's deeds back to him in second person. In the second, Christ demands: Show me your mighty deeds! The messenger responds with elemental mastery — trampling Earth, shaking the heavens, writing to living water, signing upon fire. In the third, Christ's final demand: recite a true letter. The messenger recites the genealogical chain — Adam and Eve, Shitel, Ram and Rud, Shorbey and Sharhabiel, Shem son of Noah — each generation marked by its mode of destruction: the sword and plague, fire and burning, floods of water. The verdict is absolute: whoever heeded and believed, a place at light's abode; whoever did not, their name erased from the scroll. Approximately fifty-one verse positions.
Translated from Classical Mandaic by the New Tianmu Anglican Church, 2026. Source text from Haberl and McGrath's critical edition (De Gruyter, 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 are documented in the colophon.
I come with sandals of precious stones,
and upon my hands are gems and pearls.
In my left hand they placed a mace,
and the great axe of openings,
which opens the way before me.
I shall destroy, I shall build,
I shall lay waste,
and raise up my temple.
The images that were depicted upon it,
I have wiped clean from left to right.
With a wreath upon my head,
I go to ages and generations.
To ages and generations I go,
until I reach Jerusalem.
I set up a throne and upon it I sat,
and spoke in the secrets of my wisdom,
so that Jerusalem, whose gate was shut
and whose bars and bolts were drawn in —
from my voice and my declaration,
the bolts of its closed gate opened,
and its bars and bolts were rolled back.
Jerusalem shone in my splendor,
all the scents became fragrant.
Those who stank, their scent
became fragrant with my scent.
I opened the eyes of the blind,
and I healed those with skin diseases.
I placed speech in the mouths
of the tongue-tied and the mute.
I made the crippled and the lame
walk upon their own feet.
Christ raised his eyes, and he saw me dimly.
He changes his appearance to question me,
he twists his tongue,
and speaks with me in many ways,
and he says:
"Who are you, from the First Life,
who went with a wreath upon your head,
you went to ages and generations,
until you reached the gate of Jerusalem.
You set up a throne and upon it you sat,
and spoke in the secrets of wisdom,
so that Jerusalem, whose gate was shut
and whose bars and bolts were drawn in —
from your voice and declaration,
the bolts of its closed gate opened,
and its bars and bolts were rolled back.
Jerusalem shone in your splendor,
all the scents became fragrant.
You opened the eyes of the blind,
and you healed those with skin diseases.
You placed speech in the mouths
of the tongue-tied and the mute.
You made the crippled and the lame
walk upon their own feet."
Christ raised his eyes, and he saw me dimly,
and he changes his appearance to question,
so he twists his tongue,
and speaks with me in many ways,
and he says:
"Who are you, from the First Life,
and from those well-versed in wisdom?
Show me your mighty deeds in Jerusalem!"
I trampled upon Earth until it trembled,
and the heavens were shaken.
I wrote a letter to the living water,
and my letter was not rejected.
I made my sign upon the fire,
but the fire did not transgress against me, Excellent Ennosh.
Christ raised his eyes, he saw me dimly,
and he changes his appearance to question,
so he twists his tongue,
and speaks with me in many ways,
and he says:
"If you are coming from the First Life,
recite a true letter!"
I recited the beginning of the letter.
I recited about Adam and his wife Eve.
I recited about the head of all generations,
Shitel, Adam's son.
I recited about the good scion,
who sowed ages and generations.
I recited about Ram and Rud,
until they departed through the sword and plague.
I recited about Shorbey and Sharhabiel,
until they departed through fire and burning.
I recited about Shem, Noah's son,
until they departed through floods of water.
For whoever heeded and believed me,
a place is set at light's abode.
For whoever did not heed me,
a place is barred from light's abode.
His name shall be erased from my scroll,
and his form shall darken and not shine.
The triumphant Life speaks,
and the man who went here triumphs!
Colophon
Source: The Mandaean Book of John, critical edition by Charles G. Haberl and James F. McGrath (De Gruyter, 2020). Accessed via Internet Archive under CC BY-NC-ND 4.0. Chapter 76, pages 218-220 (text), 219-221 (translation).
Language: Classical Mandaic (Eastern Aramaic dialect). Translated independently from the Mandaic source text.
Reference: The English translation by Haberl and McGrath was consulted to verify verse boundaries, structural divisions, and reading order. All departures from the reference are documented below.
Blood Rule Statement: This translation is independently derived from the Classical Mandaic source text. The English of Haberl and McGrath was used as a reference to verify readings and resolve ambiguities in the manuscript extraction order, but the English produced here is the translator's own work. Where the translator's reading differs from the reference, the departure is documented.
Note on the divine messenger: The speaker of Chapter 76 is never named. He arrives with the instruments of cosmic authority — sandals, gems, mace, and the great axe of openings — and performs the works that Christianity attributes to Christ: healing the blind, curing skin diseases, giving speech to the mute, making the lame walk. The Mandaean theological point is precise: the messenger performs these works by divine authority from the First Life; Christ merely sees him dimly and questions from the outside. Christ's vision is impaired (huzian akhu — he sees "as if," dimly); the messenger's authority is total.
Note on the mirror passage (vv. 21-32): Christ's first question echoes the messenger's deeds back in second person — "you set up a throne," "you opened the eyes of the blind," "you placed speech in the mouths." This is a Mandaean literary device: the questioner demonstrates knowledge of the deeds before challenging the authority. The echo is not validation; it is interrogation. Christ must prove he even saw what happened before he can demand credentials.
Note on the true letter (ignirta d-kushta): The "true letter" is a genealogical recitation — the chain from Adam through Shem. Each generation is marked by its mode of destruction: the sword and plague (Ram and Rud), fire and burning (Shorbey and Sharhabiel), floods of water (Shem, Noah's son). This is the Mandaean version of the Biblical genealogy, but the theological valence is different: these are epochs of destruction that prove the speaker's lineage through survival and divine knowledge, not patriarchal succession. The ability to recite this letter — accurately, from the beginning — is the final credential that Christ demands. It is answered.
Note on Excellent Ennosh (Unsh Utra): The address "Excellent Ennosh" in v. 37 reveals that the entire chapter is narrated TO Ennosh — connecting this chapter to Chapter 74, where Ennosh pleads with Life for his disciples. The messenger's confrontation with Christ in Jerusalem is being reported to the same Ennosh who grieved. The answer to Ennosh's grief is not theology. It is testimony: here is what I did in Jerusalem, here is how Christ saw me dimly, here is the letter I recited.
Note on Christ (Mshiha): The Mandaic uses mshiha (ࡌࡔࡉࡄࡀ) — cognate to the Hebrew mashiaḥ and the source of the English "Messiah" and "Christ." In Mandaean theology, Christ is not divine but a false prophet — a figure who sees the truth dimly, twists his tongue, and speaks in many ways. The threefold repetition of "Christ raised his eyes, and he saw me dimly" is the Mandaean judgment on Christianity: its founder could perceive the light but not clearly, and responded not with submission but with interrogation. The verb huzian akhu — "he saw me as if" — encodes the theological claim in two words.
Translation Departures from Reference:
- "gems" for ref's "choice gems" — hiriya = gems/jewels; no separate modifier for "choice" in the Mandaic.
- "healed" for ref's "cured" — register consistency with the pipeline.
- "placed" for ref's "put" — register.
- "the tongue-tied and the mute" for ref's "these tongue-tied and mute folk" — dropping "these...folk" for directness.
- "the crippled and the lame" for ref's "these crippled and lame folk" — same.
- "in many ways" for ref's "in different ways" — b-guvan guvan (lit. "in manner upon manner").
- "question" for ref's "ask" — register.
- "transgress" for ref's "sin" — htat in the context of elemental obedience; "transgress" captures the covenant between messenger and fire.
- "the sword and plague" for ref's "plague and the sword" — preserving Mandaic word order (hirba w-mutan).
- "fire and burning" for ref's "flame and fire" — nunra = fire, yaqdan = burning/conflagration; preserving Mandaic word order.
- "light's abode" for ref's "light's place" — atar rendered as "abode" for register.
- "barred" for ref's "blocked" — register.
- "shall be erased" for ref's "will be erased" — eschatological "shall."
- "shall darken" for ref's "will become dark" — same.
- "raise up my temple" for ref's "put up my temple" — ramian (from rum = raise/elevate).
- All cumulative departures from Chapters 66-75 remain in force where the same Mandaic terms recur.
Scribal credit: Formatted and archived by Tulku Tanken (Expeditionary Tulku Life 139). First English translation independently derived from the Mandaic source text. Final chapter of the Book of John pipeline.
🌲
Source Text: Mandaic — Chapter 76
Classical Mandaic source text from Haberl and McGrath's critical edition (De Gruyter, 2020), pages 218-220. Presented in manuscript extraction order; couplet reversal applies for reading order (see Chapters 66-75 colophons for the full pattern).
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡏࡋ ࡏࡃࡀࡉ ࡁࡄࡉࡓࡉࡀ ࡅࡌࡀࡓࡂࡉࡍࡀ
ࡀࡕࡉࡀࡍ ࡁࡎࡀࡃࡍࡋࡉࡀ ࡄࡉࡋࡉࡀ
ࡅࡀࡍࡓࡂࡀ ࡓࡁࡀ ࡖࡔࡉࡓࡉࡀࡕࡀ
ࡅࡋࡎࡌࡀࡋࡀࡉ ࡓࡌࡅࡍ ࡀࡋࡊࡀ
ࡀࡐࡉࡉࡎࡀࡍ ࡅࡁࡀࡉࡍࡀࡍ
ࡋࡒࡅࡃࡀࡌࡀࡉ ࡔࡀࡓࡉࡀ
ࡅࡓࡀࡌࡉࡀࡍ ࡄࡉࡋࡊࡀࡉ
ࡅࡌࡄࡀࡌࡁࡉࡋࡀࡍ ‖
[274]
ࡌࡉࡎࡌࡀࡋ ࡎࡌࡀࡋ ࡋࡉࡀࡌࡉࡍ ࡊࡀࡐࡓࡕࡉࡅࡍࡍ
ࡄࡀࡋࡉࡍ ࡉࡑࡋࡌࡉࡀ ࡖࡏࡋ ࡀࡔࡉࡀࡕࡀ ࡉࡑࡓࡉࡀ5
ࡌࡀࡎࡂࡉࡀࡍ ࡃࡀࡓࡉࡀ ࡅࡀࡋࡌࡉࡀ
ࡋࡊࡉࡋࡉࡀ ࡁࡓࡉࡔࡀࡉ
ࡀࡋࡌࡀ ࡏࡅࡓࡀࡔࡋࡀࡌ ࡌࡈࡉࡕ
ࡃࡀࡓࡉࡀ ࡅࡀࡋࡌࡉࡀ ࡌࡀࡎࡂࡉࡀࡍ
ࡅࡌࡀࡋࡀࡋࡉࡕ ࡁࡓࡀࡆࡉࡀ ࡄࡉࡅࡊࡌࡕࡀࡉ
ࡕࡓࡀࡕࡑࡇ ࡋࡅࡊࡓࡎࡉࡀ ࡅࡏࡋࡇ ࡉࡀࡕࡁࡉࡕ
ࡅࡌࡀࡒࡓࡉࡁࡇ ࡄࡀࡋࡔࡉࡀ ࡅࡀࡁࡓࡉࡀ
ࡏࡅࡓࡀࡔࡋࡀࡌ ࡏࡄࡉࡃࡀ ࡁࡀࡁࡇ
ࡁࡀࡁࡇ ࡖࡏࡄࡉࡃࡀ ࡕࡐࡀ
ࡌࡍ ࡒࡀࡋࡀࡉ ࡅࡀࡐࡓࡔࡉࡂࡀࡍࡉ10
ࡅࡏࡕࡉࡓࡂࡋࡉࡀ ࡄࡀࡋࡔࡉࡀ ࡅࡀࡁࡅࡓࡉࡀ
ࡅࡊࡋࡄࡅࡍ ࡁࡅࡎࡌࡀࡉࡍࡀ ࡁࡎࡅࡌ
ࡏࡅࡓࡀࡔࡋࡀࡌ ࡉࡍࡄࡓࡀࡕ ࡁࡆࡉࡅࡀࡉ
ࡁࡓࡉࡄࡀࡉࡅࡍ ࡖࡁࡅࡎࡌࡀࡀࡍࡉ ࡁࡎࡅࡌ
ࡄࡀࡋࡉࡍ ࡖࡆࡀࡅࡐࡓ ࡓࡉࡄࡀࡉࡅࡍ
ࡅࡂࡉࡓࡁࡀࡉࡍࡀ ࡀࡎࡉࡕࡉࡅࡍࡍ
ࡏࡅࡉࡓࡉࡀ ࡉࡐࡄࡕࡉࡕ ࡀࡉࡀࡍࡉࡄࡅࡍ
ࡕࡉࡓࡉࡑࡕ ࡋࡅࡐࡌࡀࡉࡄࡅࡍ ࡌࡀࡌࡋࡀ
ࡄࡀࡋࡉࡍ ࡀࡋࡂࡉࡀ ࡅࡃࡅࡂࡉࡀ15
ࡏࡋ ࡋࡉࡂࡓࡀࡉࡄࡅࡍ ࡀࡎࡂࡉࡕࡉࡅࡍࡍ
ࡄࡀࡋࡉࡍ ࡌࡕࡀࡁࡓࡉࡀ ࡅࡔࡀࡅࡐࡉࡐࡀ ‖
[275]
ࡌࡔࡀࡉࡍࡀ ࡂࡀࡅࡇࡍ ࡅࡔࡀࡉࡅࡋࡉࡀ
ࡃࡀࡋ ࡀࡉࡇࡍ ࡅࡄࡅࡆࡉࡀࡍ ࡀࡊࡄࡅ ࡌࡔࡉࡄࡀ
ࡅࡌࡉࡔࡕࡀࡉࡉࡀ ࡀࡁࡉࡄࡃࡀࡉ ࡁࡂࡅࡀࡍ ࡂࡅࡀࡍ
ࡀࡉࡐࡋࡊࡇ ࡏࡋ ࡋࡉࡔࡀࡇࡍ
ࡅࡀࡌࡀࡓ
ࡖࡋࡊࡉࡋࡀ ࡕࡓࡀࡋࡑࡀࡊ ࡁࡓࡉࡔࡀࡊ
ࡌࡀࡍ ࡀࡀࡍࡕ ࡌࡍ ࡄࡉࡉࡀ ࡒࡀࡃࡌࡀࡉࡉࡀ20
220 | Text
ࡌࡀࡎࡂࡉࡕ ࡀࡋࡌࡀ ࡋࡁࡀࡁ ࡏࡅࡓࡀࡔࡋࡀࡌ ࡌࡈࡉࡕ
ࡌࡀࡎࡂࡉࡕ ࡃࡀࡓࡉࡀ ࡅࡀࡋࡌࡉࡀ
ࡅࡌࡀࡋࡀࡋࡉࡕ ࡁࡓࡀࡆࡉࡀ ࡄࡅࡅࡊࡌࡕࡀ
ࡕࡓࡀࡕࡑࡇ ࡋࡅࡊࡓࡎࡉࡀࡊ ࡅࡏࡋࡇ ࡏࡕࡉࡁࡕ
ࡅࡌࡀࡒࡓࡉࡁࡇ ࡄࡀࡋࡔࡉࡀ ࡅࡀࡁࡓࡉࡀ
ࡖࡏࡅࡓࡀࡔࡋࡀࡌ ࡖࡏࡄࡉࡃࡀࡍ ࡁࡀࡁࡇ
ࡁࡀࡁࡇ ࡖࡏࡄࡉࡃࡀ ࡏࡕࡉࡕࡐࡀ
ࡌࡍ ࡒࡀࡋࡀࡊ ࡅࡀࡐࡓࡔࡉࡂࡀࡍࡊ
ࡅࡏࡕࡉࡓࡂࡋࡉࡅ ࡄࡀࡋࡔࡉࡀ ࡅࡀࡁࡓࡉࡀ25
ࡅࡅࡊࡋࡄࡅࡍ ࡁࡅࡎࡌࡀࡉࡍࡀ ࡁࡎࡅࡌ
ࡏࡅࡓࡀࡔࡋࡀࡌ ࡉࡍࡄࡓࡀࡕ ࡁࡆࡉࡅࡀࡊ
ࡅࡂࡉࡓࡁࡀࡉࡍࡀ ࡀࡎࡕࡉࡅࡍࡍ
ࡏࡅࡉࡓࡉࡀ ࡕࡐࡀࡄࡕࡉࡋࡅࡍ ࡀࡉࡀࡍࡉࡄࡅࡍ
ࡕࡓࡀࡕࡑࡉࡋࡅࡍ ࡏࡋ ࡅࡐࡌࡀࡉࡄࡅࡍ ࡌࡀࡌࡋࡀ
ࡄࡀࡋࡉࡍ ࡀࡋࡂࡉࡀ ࡅࡃࡅࡂࡉࡀ
ࡋࡋࡉࡂࡓࡀࡉࡄࡅࡍ ‖ ࡌࡀࡎࡂࡉࡀࡕࡋࡅࡍ
ࡄࡀࡋࡉࡍ ࡌࡕࡀࡁࡓࡉࡀ ࡅࡔࡀࡅࡐࡉࡐࡀ
[276]
ࡅࡌࡔࡀࡉࡍࡀ ࡂࡀࡅࡇࡍ ࡅࡔࡀࡉࡅࡋࡉࡀ
ࡃࡀࡋ ࡀࡉࡇࡍ ࡅࡄࡅࡆࡉࡀࡍ ࡀࡊࡄࡅ ࡌࡔࡉࡄࡀ30
ࡅࡌࡉࡔࡕࡀࡉࡉࡀ ࡀࡁࡉࡄࡃࡀࡉ ࡁࡂࡅࡀࡍ ࡂࡅࡀࡍ
ࡖࡀࡐࡉࡊࡋࡇ ࡋࡉࡔࡀࡇࡍ
ࡅࡀࡌࡀࡓ
ࡅࡌࡍ ࡄࡀࡉࡍࡊ ࡎࡁࡉࡓࡉࡀ ࡄࡅࡅࡊࡌࡕࡀ
ࡌࡀࡍ ࡀࡀࡍࡕ ࡌࡍ ࡄࡉࡉࡀ ࡒࡀࡃࡌࡀࡉࡉࡀ
ࡀࡄࡅࡉࡋࡀࡍ ࡂࡀࡁࡀࡓࡅࡀࡕࡀࡊ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ
ࡓࡒࡉࡄࡀ ࡋࡂࡀࡅࡇࡍ ࡅࡏࡎࡕࡀࡃࡍࡓࡀࡍ
ࡀࡀࡍ ࡁࡈࡀࡔࡉࡁࡇ ࡁࡀࡓࡒࡀ ࡅࡀࡍࡃࡀࡕ35
ࡃࡊࡀࡁࡀࡉ ࡋࡀࡔࡉࡈࡅࡉࡀ
ࡃࡊࡀࡁࡀ ࡉࡊࡃࡁࡉࡕ ࡋࡌࡉࡀ ࡄࡉࡉࡀ
ࡅࡍࡓࡀ ࡁࡃࡉࡋࡉࡀ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ ࡋࡀࡄࡈࡀࡕ
ࡅࡍࡓࡀ ࡈࡓࡀࡁࡇ ࡓࡅࡔࡅࡌࡀࡉ
ࡅࡌࡔࡀࡉࡍࡀ ࡂࡀࡅࡇࡍ ࡅࡔࡀࡉࡅࡋࡉࡀ
ࡃࡀࡋ ࡀࡉࡇࡍ ࡅࡄࡉࡆࡉࡀࡍ ࡀࡊࡄࡅ ࡌࡔࡉࡄࡀ
ࡅࡌࡉࡔࡕࡀࡉࡉࡀ ࡀࡁࡉࡄࡃࡀࡉ ࡁࡂࡅࡀࡍ ࡂࡅࡀࡍ
ࡖࡀࡐࡉࡊࡋࡇ ࡋࡋࡉࡔࡀࡇࡍ
ࡅࡀࡌࡀࡓ40
ࡏࡂࡍࡉࡓࡕࡀ ࡖࡅࡊࡔࡈࡀ ࡒࡓࡉࡀ
ࡏࡅ ࡌࡍ ࡄࡉࡉࡀ ࡒࡀࡃࡌࡀࡉࡉࡀ ࡀࡀࡍࡕ ࡀࡍࡉࡐࡒ
ࡋࡀࡃࡀࡌ ࡅࡄࡀࡅࡀ ࡆࡀࡅࡇ
ࡓࡉࡔ ࡏࡂࡍࡉࡓࡕࡀ ࡒࡀࡓࡉࡀࡍ
ࡔࡉࡕࡉࡋ ‖ ࡁࡓ ࡀࡃࡀࡌ
ࡒࡀࡓࡉࡀࡍ ࡓࡉࡔࡀ ࡖࡅࡊࡋࡇ ࡃࡀࡓࡀ
[277]
ࡖࡔࡕࡀࡋ ࡁࡃࡀࡓࡉࡀ ࡅࡀࡋࡌࡉࡀ
ࡒࡀࡓࡉࡀࡍ ࡔࡉࡕࡋࡀ ࡈࡀࡁࡀ
ࡀࡋࡌࡀ ࡖࡁࡄࡉࡓࡁࡀ ࡅࡌࡅࡕࡀࡀࡍ ࡎࡋࡉࡒ
ࡓࡀࡌ ࡅࡓࡅࡃ ࡒࡀࡓࡉࡀࡍ45
ࡀࡋࡌࡀ ࡖࡁࡅࡍࡓࡀ ࡅࡉࡀࡒࡃࡀࡀࡍ ࡎࡋࡉࡒ
ࡔࡅࡓࡁࡀࡉ ࡅࡔࡀࡓࡄࡀࡁࡏࡉࡋ ࡒࡀࡓࡉࡀࡍ
ࡀࡋࡌࡀ ࡁࡈࡅࡀࡐࡉࡍࡀ ࡌࡉࡀ ࡎࡋࡉࡒ
ࡔࡅࡌ ࡁࡓ ࡅࡍ ࡒࡀࡓࡉࡀࡍ
ࡕࡓࡉࡋࡑࡇ ࡃࡅࡕࡊࡀ ࡌࡍ ࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡊࡋࡌࡀࡍ ࡖࡋࡃࡉࡋࡉࡀ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ ࡔࡅࡌࡀ ࡅࡄࡀࡉࡌࡀࡍ
ࡋࡑࡉࡀ ࡃࡅࡕࡊࡇ ࡌࡍ ࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡅࡊࡋࡌࡀࡍ ࡖࡋࡃࡉࡋࡉࡀ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ ࡋࡀࡔࡌࡀ
ࡅࡕࡉࡄࡔࡅࡊ ࡃࡌࡅࡕࡇ ࡅࡋࡀࡕࡉࡄࡍࡀࡓ
ࡉࡍࡕࡉࡊࡀࡐࡓ ࡔࡅࡌࡇ ࡌࡍ ࡔࡀࡕࡐࡀࡉ50
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
Source Colophon
The Mandaean Book of John, critical edition by Charles G. Haberl and James F. McGrath. De Gruyter, Brill, 2020. Series: Mandaean Literature I. Open access on Internet Archive: archive.org/details/mandaeanbookofjohn. Licensed under CC BY-NC-ND 4.0.
Mandaic source text extracted from the critical edition PDF using PyMuPDF. Pages 218-220 (Mandaic text, odd pages in 0-indexed PDF). The text is presented in manuscript extraction order (line-by-line as extracted from the PDF). The established couplet reversal pattern applies: for every pair of lines in the extracted Mandaic, the reading order is reversed (second line first, then first line). This pattern has been verified across Chapters 1-75 of the Book of John pipeline.
Chapter 76 is the final chapter of the Book of John.
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