The Mandaean Book of John: Critical Edition, Translation, and Commentary 9783110487862, 9783110486513

Table of contents :
Table of Contents
Prefatory Remarks
Introduction: The Gnostic Flip in the Mandaean Book of John
Edition and translation
Dedication
Texts 1- 39
Texts 39-76
Commentary
Dedication
Truth’s Questions (1–2)
Yushamen (3–10)
The Good Shepherd (11–12)
The Creation (13 and 60)
Truth’s Shem (14–17)
John-Johannes (18–33)
Meryey (34–35)
The Soul Fisher (36–39)
The Iron Shoe (40–41)
Admonitions (42–47)
Truth (48–51)
The Planets (52–56)
Life’s Treasure (57–59)
The Creation (60–62)
The Aftermath (63–67)
Manda d’Heyyi’s Visits (68–69)
Abator’s Lament (70–72)
Three Laments (73–75)
Excellent Ennosh in Jerusalem (76)
Conclusions
Bibliography
Indices

Citation preview

The Mandaean Book of John

The Mandaean Book of John Critical Edition, Translation, and Commentary Edited by Charles G. Häberl and James F. McGrath

This book has been made possible in part by a major grant from the National Endowment for the Humanities: Exploring the human endeavor. Any views, findings, conclusions, or recommendations expressed in this book do not necessarily represent those of the National Endowment for the Humanities.

This project was also supported in part by a grant from the Rutgers University Research Council. The Mandaic text in this book was set in the font Ardwan Lidzbarski, the forms of which preserve characteristics of the handwriting of its pioneer translator, Mark Lidzbarski, but improve upon their legibility. Ardwan Alsabti designed the font for this edition of the Mandaic Book of John in 2018, after careful study of the original manuscript.

ISBN 978-3-11-048651-3 e-ISBN (PDF) 978-3-11-048786-2

Library of Congress Control Number: 2019951716 Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2020 Walter de Gruyter GmbH, Berlin/Boston Cover image: Text from Mark Lidzbarski’s 1922 edition of Das Johannesbuch der Mandäer in the author’s own hand. Printing and binding: CPI books GmbH, Leck www.degruyter.com

Table of Contents Prefatory Remarks Mandaeans   1 The Book of John   2 Manuscripts   2 Date of Composition   4 Contents and Characters   8 Format of the Volume   10 A Note on Transliteration and Transcriptions  Acknowledgments   11

 10

Introduction: The Gnostic Flip in the Mandaean Book of John (April D. DeConick)  What is in a Category?   13 Distinguishing Gnostics   14 Reimagining Origins   15 Flipping the Story   15 Mandaean Strategies of Resistance   17 Accommodating John   17 Resisting Assimilation   19 People of the Book   20  21/337 Edition and Translation, Commentary  Dedication Truth’s Questions (1–2)   340 1 Truth Stands by the Worlds’ Entrance Truth Stands by the Worlds’ Entrance (Cont.) 2 Yushamen (3–10)   343 3 Splendor Has Come to Me in Plenty By My Own Authority 4 5 As My Father Yushamen Plotted 6 On the Day the Intellect Taught Yushamen 7 When I, Yushamen, Thought 8 A Voice Came to Me in the Jordan 9 Whom Shall I Call, Who Would Answer Me 10 I Said That I Would Be Great The Good Shepherd (11–12)   348 11 I Am a Shepherd Who Loves His Sheep 12 An Excellency Calls from Beyond The Creation (13 and 60)   352 13 To You I Am Speaking and Teaching Truth’s Shem (14–17)   353 14 Truth’s Shem Begins Teaching 15 Truth’s Shem Begins Teaching (Cont.) Truth’s Shem Begins Teaching (Cont.) 16 17 Truth’s Shem Begins Teaching (Cont.) John-Johannes (18–33)   356 18 A Child was Transplanted from on High 19 I Shine in the Name of My Father

 13

Edition/Translation Commentary 22/23 339 22/23 26/27

340 342

32/33 40/41 44/45 46/47 46/47 50/51 56/57 60/61

343 344 345 345 345 345 346 346

64/65 70/71

348 350

74/75

352

78/79 84/85 88/89 90/91

353 354 355 355

94/95 108/109

359 367

vi 

 Table of Contents

The Sun Sat in its Seclusion 20 21 Did I Not Go Away Alone and Return? He Called Out a Proclamation to the World 22 23 Beware for Me, My Brothers I Was in the House of My Seclusion 24 Noble Men, Who Are Sleeping 25 26 The Ages Took No Pleasure in Me Is There Anyone Greater Than I? 27 28 Lofty Strongholds Will Fall I Shine Forth in My Father’s Name 29 30 Who Told Jesus? The Spheres and the Chariot Trembled 31 32 The Spheres and the Chariot Trembled (Cont.) At My Voice, Spheres Shake 33 Meryey (34–35)   385 I am Meryey, the Daughter of Babylon’s Kings 34 35 I am Meryey, a Vine The Soul Fisher (36–39)   388 36 A Fisher am I 37 A Fisher Am I, of the Great Life 38 The Fisher Put on Bright Garments 39 It Is the Voice of the Pure Fisher The Iron Shoe (40–41)   396 40 An Excellency Preaches Forth from Beyond 41 The Man Preaches from Beyond Admonitions (42–47)   398 42 It is the Voice of Manda d’Heyyi 43 It is the Voice of Manda d’Heyyi (Cont.) 44 Life’s Herald Calls Forth 45 Life’s Herald Calls Forth (Cont.) 46 From Light’s Place, I Left 47 From Light’s Place, I Left (Cont.) Truth (48–51)   403 48 Truth! I Testify to You 49 Way Beyond, Beside the Barrier of Truth 50 He Who Deals in Gifts and Rewards 51 Among Those Lying upon the Shore The Planets (52–56)   408 He Shook and Disturbed Yurba 52 53 When the Shining was Planted 54 I Did Not and Do Not Want 55 How Can I Rejoice? 56 Whoever Keeps Perfect Within It Life’s Treasure (57–59)   416 A Treasure Am I—Life’s Treasure! 57 58 A Treasure Am I—Life’s Treasure! (Cont.) A Treasure Am I—Life’s Treasure! (Cont.) 59 The Creation (60–62)   420 60 To You I Speak and Teach 61 Who Will Come Forth, and Who Will Tell Me?

Edition/Translation Commentary 110/111 368 112/113 369 116/117 370 120/121 370 120/121 370 122/123 371 124/125 371 128/129 373 128/129 374 136/137 376 138/139 376 144/145 378 152/153 379 158/159 382 164/165 168/169

385 386

180/181 190/191 192/193 200/201

389 391 391 395

204/205 206/207

396 397

206/207 208/209 210/211 212/213 214/215 216/217

398 399 400 400 401 401

220/221 222/223 224/225 228/229

403 404 406 407

230/231 236/237 242/243 248/249 254/255

408 409 410 413 414

258/259 262/263 264/265

416 417 418

274/275 278/279

420 421

Table of Contents 

When the Earth Did Not Yet Exist 62 The Aftermath (63–67)   424 63 A Voice from on High Cried Out to Us I Have Come to This World 64 65 In a Bright Cloud I Sit Way Out Beyond 66 67 From Beyond, an Excellency Cries Out Manda d’Heyyi’s Visits (68–69)   429 68 When Manda d’Heyyi Went The Light was Planted 69 Abator’s Lament (70–72)   433 70 When the Scales Did Not Want When They Went Forth and Came to Abator 71 72 When He Came to Abator Three Laments (73–75)   437 73 A White Eagle Am I Excellent Ennosh Spoke 74 75 Over Yonder, by the Seashore Excellent Ennosh in Jerusalem (76)   441 76 I Come with Sandals of Precious Stones Conclusions (Charles G. Häberl)  Bibliography 

 444

 449

Indices 1 Subjects   454 2 Biblical and Apocryphal References   456 3 Personal Names   457 4 Geographic names   459 5 Words and Phrases (by Language)   460 5.1 Akkadian   460 5.2 Middle Persian   460 5.3 Hebrew   460 5.4 Greek and Latin   461 5.5 Mandaic   462

 vii

Edition/Translation Commentary 280/281 422 286/287 288/289 290/291 294/295 298/299

424 425 425 426 427

304/305 308/309

429 430

312/313 314/315 316/317

434 435 435

318/319 320/321 328/329

437 438 439

330/331

441

Prefatory Remarks 1 Mandaeans Given the degree of popular fascination in recent decades with the religious communities identified by scholars as “Gnostic,” it is surprising how many people remain unaware that a single such group has survived from antiquity until the present day: Mandaeans. Mandaeans, like other such Gnostics, distinguish between a supreme benevolent being who dwells in the world of light and an inferior one who is responsible for creating the mortal world. According to their sacred texts, a savior descends from the world of light and reveals to humanity the way to salvation (to return to the lightworlds), with repeated ritual baptisms being an important component of this process. Mandaeans, and in particular their priesthood, believe that this crucial knowledge is entrusted to and passed on by them. There are many unanswered questions about Mandaean origins. Their sacred texts mention figures known from the biblical tradition, including Adam, Moses, John the Baptist and Jesus, and their history clearly intersects with that of Jews and Christians in places around the Near East. The question of whether the Mandaean faith or some antecedent emerged within the Jordan valley in the first century, in the immediate geographic and historical context in which Christianity arose, continues to be contested by scholars even today. One reason for the lack of scholarly progress on these issues is the lack of a complete English translation of the two most central Mandaean religious texts, the Genzā Rabbā (‘Great Treasure’) and Dərāšā d-Yaḥyā (‘Teaching’ or ‘Doctrine of John’), as well as a number of other shorter works known to exist but as yet unpublished and untranslated.1 Since antiquity, Mandaeans have occupied the region of southern Iraq and southwestern Iran, their traditional homeland. Mandaeans have often faced discrimination of various sorts throughout their history. Increased unrest in these countries has led a growing number of Mandaeans in recent decades to flee to Jordan, Syria and Sweden, as well the United States, Australia, the UK, and elsewhere in the English-speaking world. This diaspora has put the preservation of their heritage at risk, and their scriptures are an important component of that heritage.2 Scholarship on these texts, which have the potential to greatly enhance our understanding of Mandaeism and related religious movements, has been limited by linguistic and disciplinary constraints as well as lack of access to either original texts or English translations. Therefore, both scholars and Mandaeans will benefit enormously from the proposed volume, which will include a translation of one of their most important texts into English, and a commentary that will enable scholars and other readers to place the work and Mandaean tradition within its broader ancient context. The content of these Mandaean works is of great importance for our understanding not only of Mandaeans themselves, but also the other communities deemed Gnostic, as well as other interconnected religious communities such as Jews, Christians, and Muslims. It was the translation of the Coptic Gnostic texts discovered at Nag Hammadi into English and other modern languages that is largely responsible for the current surge of interest in and improved understanding of Gnosticism.3 The Mandaean texts are the only Gnostic works transmitted exclusively in a Semitic language. They are also the only Gnostic texts from antiquity associated with a surviving religious community. The translation and further study of Mandaean texts has the potential to improve if not revolutionize our understanding not only of Mandaeism but also of other related traditions.

1 Short excerpts from the Book of John have been translated and published in English. At the time of publication, the only complete translation directly from the original Mandaic is Lidzbarski’s, about which more will be said below. 2 C.G. Häberl, “The Cultural Survival of the Mandaeans,” ARAM Periodical 22 (2010): 209–226. 3 There is a helpful account of the impact of the Nag Hammadi discoveries in B.A. Pearson, Ancient Gnosticism: Traditions and Literature (Minneapolis: Fortress, 2007), 19–24. One of the earliest English translations of multiple works from Nag Hammadi was E. Hennecke, Neutestamentliche Apokryphen (Tubingen: Mohr-Siebeck, 1959), which was published in English in two volumes as E. Hennecke, New Testament Apocrypha (Philadelphia: Westminster, 1963). A translation directly into English of all the Nag Hammadi texts was first published by J.M. Robinson (Ed.), The Nag Hammadi Library (Leiden: E. J. E.J. Brill, 1978), building on its series of volumes providing facsimiles of the Coptic texts and English translations, which appeared in print over the course of the 1970s and 1980s, the last of the Coptic facsimiles appearing as recently as 1996.

2 | Prefatory Remarks

2 The Book of John The Book of John is one of the most important and frequently copied texts in the Mandaean tradition, second only to the Great Treasure (Genzā Rabbā) in terms of its popularity, and rather different from it in terms of both its form and its content, even though there are many points of intersection and overlap as well. The Great Treasure takes the form of a codex, written in two directions so that when one finishes reading one side, one flips it and continues reading on the other. The Book of John is also a codex, but with a much more traditional format. Both works represent compilations of oral and written traditions on various subjects, but it is the inclusion of a major liturgical component in the Great Treasure that gives it primacy of place in Mandaean literature. These two represent the works which Mandaeans are likely to show or mention to others, while other works have more esoteric content and are both less well known among Mandaean laypeople, and less openly shared with anyone outside of Mandaean priestly circles.4 The Book of John, like other Mandaean texts, mentions figures familiar from the Bible, such as John the Baptist and Jesus. If their texts were discovered today for the first time, they would make international news headlines, the way the Nag Hammadi texts did. If Mandaeans themselves were discovered for the first time in some obscure corner of the globe, as a genuine example of Gnosticism persisting to the present day, it would seem too sensational to be true. Thus it is difficult to explain the relative scholarly neglect of Mandaean sources in our time. The relative obscurity of the Mandaic language does not seem to be a sufficient explanation for the lack of attention, and if there has been less scholarly attention because of the relatively recent scholarly belief that the familiar figures are late additions to the Mandaean tradition, that is doubly problematic. On the one hand, even if it were the case that Mandaeans picked up John the Baptist in the post-Islamic period, that would not make their tradition any less interesting or worthy of study. On the other hand, the scholarly claim that Mandaeans created their literature from scratch in response to the rise of Islam, and simultaneously adopted John the Baptist, simply in order to be able to claim to be “a people of the book” with a prophet of their own, is difficult if not impossible to square with their texts. The material in the Book of John presented and discussed in this volume offers abundant counterevidence to this widely held but untenable view.5

3 Manuscripts The Mandaean Book of John has never before been translated directly from Mandaic into English in its entirety. When it was translated into German by Mark Lidzbarski a century ago, the number of manuscripts available through libraries was not very different from what it is today, with the notable exception of the Drower Collection at Oxford’s Bodleian Library, such as Drower Collection (dc) 30, which we have designated as ms G. Our translation incorporates manuscripts currently in the possession of Mandaean priestly and lay families, who have given us permission to scan and use them. In the list that follows, we use the same letter designations that Lidzbarski adopted for the manuscripts then available to him, and then add the others which were consulted for the present edition: A. Code Sabéen 8 (previously numbered as “6”) in the Bibliothèque nationale de France (BnF), copied by Ādam Zehrun bar Zāki Shitel in Khalafābād, Iran, on a Thursday, in the “fullness” of the month Heṭyā, in the “Year of Saturday,” which he equates to ah 1039. That year began on October 20, 1629 ce, so Heṭyā fell 305–334 days later, between August 21 and September 19, 1630 ce. During that period, the moon was full on Thursday, August 22, 1630 ce / Muḥarram 13, ah 1040 [sic]. B. Code Sabéen 10 (previously numbered as “12”) in the BnF, copied by Zehrun bar Ādam in al-Mīnā’, Basra, on Thursday, Āxer Pāyez 21 in the “Year of Saturday,” which he equates to ah 1026 (1617 ce). That year began on Saturday, October 24, 1615 ce; Āxer Pāyez corresponds to Ṭābiṯ / Gadyā, which means he was writing 355 days later, on Thursday, October 13, 1616 ce / Shawwāl 2, ah 1025 [sic].

4 E.S. Drower, The Mandaeans of Iraq and Iran (Oxford: Oxford University Press, 1937), 22. 5 See also J.J. Buckley, The Great Stem of Souls: Reconstructing Mandaean History (Piscataway, nj: Gorgias, 2010), 299, on the presence of John in texts with colophons which in her view trace their scribal lineage back to the third century.

Prefatory Remarks | 3

C. Code Sabéen 9 (previously numbered as “7”) in the BnF, copied by Ādam Zehrun bar Məhattam in Dawraq (Shādegān), Iran, in the year ah 1102, beginning in the month of Ādār / Nunā and concluding on Thursday, Ayār / Towrā 15. That year began on Thursday, October 5, 1690 ce, so Ayār / Towrā 15 corresponds to Thursday, January 18, 1691 ce / Rabīʿ al-Thānī 17 ah 1102. D. ms Hunt. 71 in the Bodleian Library, Oxford, copied by Ādam bar Sām in Basra, Iraq, on a Thursday, “the day of Splendid Hibel,” in the month of Kānun / Heṭyā, which he calls “the trunk of autumn” (eṣṭuni dPāyez), in the “Year of Saturday,” which he equates to ah 1069, a “Year of Sunday.” During the preceding year, a “Year of Saturday,” Kānun / Heṭyā lasted from August 14 to September 12, so he most likely finished on Thursday, August 15, 1659 ce / Dhū al-Qaʿdah 25, ah 1068, which was the first Thursday of that month, or on one of the following four Thursdays. E. Folia 76–98 of Add. 23,602 a, listed as viii in Wright’s Catalogue of the Syriac Manuscripts in the British Museum, vol. iii, p. 1217. F. Folia of 99–101 Add. 23,602 a and 15–18 of Add. 23,602 b, listed as ix in Wright’s Catalogue of the Syriac Manuscripts in the British Museum, vol. iii, p. 1217. To these we add: G. dc 30, part of the Drower Collection at the Bodleian Library in Oxford. Copied by Rām Yuhānā bar Rām in Shushtar, Iran, on Rəhāṭi (Friday), Tammuz / Ṣarṭānā 28, in the ‘Year of Wednesday,’ which he equates to ah 1166. That year began on Wednesday, September 20, 1752 ce, which means that he finished copying the manuscript on Friday, March 16, 1753 ce / Jumādā al-Ūlā 11, ah 1166. H. ms Flushing. Manuscript from ʿAmārah, Iraq, privately owned. Copied by Sheikh Məhattam, son of Yaḥya Behram, and completed on Saturday, Tišrin / Qeynā / Āxer Geyṭā 22 in the ‘Year of Saturday,’ which he equates to ah 1328. That year began on Saturday, August 14, 1909 ce, so he must have completed his work on Saturday, April 9, 1910 ce / Rabīʿ al-ʾAwwal 28, ah 1328. I. ms Colonie. Photocopy of manuscript from ʾAḥwāz, Iran, privately owned. Copied by Bayān, son of Shārat (Salem Choheili), and completed on “Wednesday, Qeynā 17 in year 1991 of John the Baptist, Farvardīn 23 of the Šamsi year 1368, and Ramaḍān 5 [sic] in the Hijrī year 1409,” which is to say April 12, 1989 ce. This photocopy is heavily annotated with marginalia reflecting several different manuscript traditions, including Lidzbarski’s 1922 critical edition. J. ms San Diego. Manuscript from Nāṣirīyah, Iraq, privately owned. Copied by Məhattam Zehrun bar Ādam, and completed on Saturday, Āxer Geyṭā / Qeynā 30 in the year of Rəhāṭi (Friday) / Embərā (‘Aries’), ah 1341 which is to say May 13, 1922 ce / Ramaḍān 16, ah 1340. K. Drower’s transcription of the “Soul Fisher” chapters (36–39), one of several texts that she collected from one of her primary informants, Sh. Negm bar Zehrun. The text is undated, but may have been collected as early as 1933 ce. Mandaeans often copy from two or more manuscripts of a given text, and not uncommonly share their work with another copyist for the purposes of proofing. For these reasons, it would not be particularly meaningful to subject the Book of John manuscript tradition to a stemmatic analysis. Nonetheless, these eight manuscripts and three manuscript fragments fall into two obvious groups, each with subdivisions that resemble the branches of a traditional stemma. The first major diagnostic feature concerns chapter 75. This chapter consists of 50 lines in three of the oldest manuscripts (A, C, and D), but only 21 in all of the other manuscripts and those manuscript fragments that contain this chapter (B, F, G, H, I, and J). This second group includes the most recent manuscripts as well as our oldest extant manuscript, all of which share lines 1–15 and 45–50 of the longer composition, but lack lines 16–44. Furthermore, these same three manuscripts all include lines 63–67 in chapter 36, which are lacking in the second group of manuscripts. The first group of manuscripts, which have the long form of chapter 75, may be further subdivided by the disposition of chapter 41. This chapter is entirely missing from the two older Iranian manuscripts, A and C. It appears in D, but in that manuscript it has switched places with chapter 42. This same chapter is found in all of the complete manuscripts of the second group, prior to chapter 42. Fragments E, F, and K unfortunately do not

4 | Prefatory Remarks

preserve this chapter, so it is impossible to assign them to one group or another on the basis of this diagnostic, but in most other respects they consistently agree with the second group. The manuscripts of the second group share the short form of chapter 75 as well as chapter 41 in its most common position, and lack the five lines from chapter 36 that are found in the first group. Within this group, our oldest manuscript (B) clearly stands apart from the more recent manuscripts (G, H, I, J), which together form a coherent group. We have registered an astonishing 1,248 unique variants with respect to the other manuscripts, a number of variants that is eclipsed only by mss I (1,365) and J (2,637), which are the two most recent manuscripts. Many of these differences are substantial, including the absence of numerous lines that are attested by all other manuscripts, including lines 31, 48, and 49 from chapter 11, line 20 from chapter 12, line 50 from chapter 14, line 7 from chapter 15, line 67 from chapter 18, line 18 from chapter 21, line 94 from chapter 28, line 17 from chapter 29, lines 43 and 44 from chapter 33, lines 7, 43, and 44 from chapter 34, line 49 from chapter 36, line 62 from chapter 38, line 10 from chapter 51, lines 18 and 66 from chapter 59, and many other words and portions of lines throughout the composition. Most, but not all, of these variants can be explained as examples of parablepsis. The most aberrant manuscript, J, resembles H, I, and the fragment K in most respects, but its copyist Məhattam Zehrun has consistently deviated from the common and accepted orthography of the other Mandaic manuscripts, resulting in a massive number of unique variants. As Buckley notes, the copyists recorded in its colophon differ from those of any other manuscript of the Book of John,6 which might explain its unusual orthography, but even though the orthography is deviant, the text that it encodes is remarkably consonant with these other manuscripts. From the limited evidence of the manuscripts at our disposal, it would appear that the second group of manuscripts is much more coherent and widespread, both in terms of geography and chronology, whereas the smaller 17th century group of manuscripts available to Lidzbarski are not representative of the tradition as a whole. This explains some of the eccentricities of his edition which, nonetheless, have been incorporated back into the manuscript tradition, at least in the case of our ms I. Lidzbarski nonetheless recognized that ACD and B belonged to different branches of the stemma, and produced his eclectic edition of the text on that basis. We have improved his eclectic edition by adopting features common to our oldest manuscript (B) and the younger manuscripts (GHIJ), while at the same time acknowledging variants from the discrete group of manuscripts that are not shared with the larger group, and at times improving upon the reading with those variants. Why the considerable diversity of the surviving manuscripts from the 17th century is not reflected in those of the last quarter millennium, and what happened to the tradition or traditions represented by the ACD group, remain unresolved questions.

4 Date of Composition The earliest manuscript of the Book of John is Codex Sabéen 10, which was copied by Zehrun bar Ādam in Basra, on October 13, 1616 ce. That copy was already in its thirtieth generation, according to Zehrun’s reckoning. Lidzbarski notes that the hand of the first 16 pages (from the dedication to ln. 24 of chapter 4) and the last 4 pages (lns. 35–51 of chapter 76) is different from that of the remainder of the manuscript, which he claims to be older.7 Clearly, the original text on which these copies were based must have been much composed much earlier, but how much earlier? Jorunn Buckley’s study of these colophons (lists of scribes who had made previous copies of the manuscript) suggests that the transmission of the text can be traced back to the early Islamic period.8 It may be that the discovery of the Nag Hammadi texts led to the current relative neglect of Mandaean sources. When one has manuscripts from the fourth century, manuscript copies which date from the seven-

6 Buckley, Great Stem, 219. 7 Lidzbarski, Johannesbuch ii, viii. 8 Ibid., 227. For the history of the acquisition of these manuscripts, see now also M. Morgenstern, “New Manuscript Sources for the Study of Mandaic” in V. Golinets et. al (Eds.), Neue Beiträge zur Semitistik. Sechstes Treffen der Arbeitsgemeinschaft Semitistik in der Deutschen Morgenländischen Gesellschaft vom 09.–11. Februar 2013 in Heidelberg (AOAT, Ugarit Verlag, forthcoming).

Prefatory Remarks | 5

teenth century—more than a millennium more recent—may seem less significant. Yet the Book of John is clearly much more ancient than our oldest manuscripts. This would seemingly fit the claim that Mandaeans produced a book (as opposed to scrolls, the format of many other Mandaean texts) around the time of the rise of Islam in the region, in order to secure their status as a “people of the book.” The contents of the Book of John cannot, however, have been composed in a single time period. The text itself is eclectic, bringing together materials from multiple sources.9 Three bodies of evidence argue in favor of this interpretation: Literary Parallels and Contextual Cues. Some of its chapters, such as 46 and 48, reproduce material from other Mandaean texts such as the Great Treasure, pp. 358 (=366) and 370 of its right-hand volume, according to Petermann’s 1867 edition, or Book 15, Section 19 (= Book 16, Section 4) and Book 16, Section 9, according to Lidzbarski’s 1925 edition. The placement of these two chapters already demonstrate some degree of redaction; Lidzbarski claims that these two chapters originally belonged together, just as they are found in the Great Treasure, but that Chapter 47 was inserted between the two. Similarly, chapter 67 reproduces material from Book 16, Section 2 of the right-hand volume of the Great Treasure, or “Right Genzā” (p. 364, ln. 21 to 365, ln. 14 according to Petermann’s edition), and chapter 53 parallels Book 15, Section 7 of the Right Genzā as well (p. 311, ln. 13 to 313, ln. 19 according to Petermann). Regardless of whether the Book of John borrowed from the Great Treasure, or whether both incorporated material from one or more other sources, the presence of these parallel passages confirms the eclectic nature of the texts in which they are found. Two chapters, 22 and 54, directly reference Islam and were therefore either entirely composed or partially redacted after the advent of Islam. Historical Syntax. At first, this observation would appear to indicate that the entire text must have been composed or at least redacted in medieval times, were it not for the fact that the language of the text is far from homogenous across all of its constituent chapters. Charles Häberl has shown that the sequence of tenses in some chapters and passages within chapters is similar to that of other Late Aramaic languages such as Syriac, while others resemble Neo-Mandaic in this regard.10 The relative chronology of these chapters can be ascertained by the gradual replacement of the inherited imperfect (ipfv) with a new present-future conjugation based upon the participle (ptc), which assumes more and more of the functions of the imperfect, driving it out of simple indicative contexts until is restricted purely to irrealis constructions and frozen formulae. This development occurs across five stages: Stage a b c d e

Indicative ipfv ptc ptc ptc ptc

Interrogative ipfv ipfv ptc ptc ptc

Conditional ipfv ipfv ipfv ptc ptc

Irrealis ipfv ipfv ipfv ipfv ptc

This linguistic evidence correlates with the other data, such as the references to Muslims, which are found primarily in stage d or e material. Opening and Closing Formulae. The chapters of the Book of John appear to belong to at least four different literary genres. Some chapters are exclusively mythic in their focus, exclusively involving lightworld beings in the lightworld, whereas others concern legends about historical figures in the mortal world. Some contain explicit instructions to humanity concerning moral and ethical conduct, whereas many others are seemingly unconcerned with humanity. Each chapter is framed with one of four basic sets of formulae, which correspond roughly to its content and genre. 9 E. Lupieri (Giovanni e Gesù. Storia di un antagonismo (Rome: Carocci, 2013), 171) describes it as an anthology. 10 C.G. Häberl, “Tense, Aspect, and Mood in the Doctrine of John,” in Neo–Aramaic and Its Linguistic Context, eds. Geoffrey Khan and Lidia Napiorkowska, (Piscataway, nj: Gorgias, 2015), 397–406.

6 | Prefatory Remarks

Type: Opening: Closing: Chapters:

A (x36) In the name of the Great Life, may the sublime light be magnified! The triumphant Life speaks, and the man who went here triumphs! 2, 8, 9, 11, 12, 18, 34, 36, 37, 38, 39, 48, 49, 54, 57, 61, 66, 67, 74, 76 (x19)

Nearly half the chapters in the Mandaean Book of John open and close with this frame, or with some variation upon it. All of the chapters that use the prefix conjugation in indicative clauses (save for 72) and interrogative clauses (save for 25 and 31) belong to this group, as do those that use the innovative participial present tense for irrealis moods and conditional clauses, such as chapters 1 and 18, suggesting that this frame enjoyed perennial popularity throughout the composition and subsequent redactions of this text. Even though it appears to be the default frame, the chapters that open and close with these formulae do share some commonalities in terms of their content. These include nearly all of the mythical material dealing with supernatural beings in the worlds of light and darkness, the creation of the mortal world, extended allegories such as those of the Good Shepherd and the Soul Fisher, and dialogues between two lightworld beings. Of these 36 frames, slightly fewer than half (17) reflect minor variations upon their closing formulae, their opening formulae, or both: Type: Closing: Chapters:

A.1 And Life triumphs! 2, 4, 5, 7, 14, 16, 17, 55, 55, 64 (x9)

Type: Closing: Chapters:

A.2 And Life is praised! 13, 15, 60, 62 (x4)

Type: Closing: Chapter:

A.3 And Life is praised, and Life triumphs! 35 (x1)

Type: Opening: Closing: Chapter:

A.4 In the name of the Great Life, may the sublime precious light be magnified! And Life triumphs! 75 (x1)

Type: Opening: Closing: Chapter:

A.5 In the name of the Great Life! And Life triumphs! 52 (x1)

Type: Opening: Closing: Chapters:

B (x20): None The triumphant Life speaks, and the man who went here triumphs! 10, 42, 43, 44, 46, 47, 50, 53, 56, 70, 71 (x11)

After type A and its variants, the most common “frame” consists of a closing formula but no opening formula. The chapters that are so framed almost exclusively contain moral and ethical instructions for humanity, often delivered directly in Life’s own voice (42–47) or by other supernatural beings such as Splendid Hibel. The sole exception appears to be two chapters from the section Lidzbarski named “Abator’s Lament” (70–72), which concern Abator’s relationship with the lightworlds, without any explicit instructions for humanity. The third chapter is more appropriately framed by Type D, described below, and resembles the other chapters that belong to this frame. Several sections that fall within other sections also adhere to this pattern, but appear to have

Prefatory Remarks | 7

been redistributed for contextual reasons; for example, 10 is included with the other chapters on the fall of Yushamen, even though Yushamen is not specifically referenced within that chapter. It is possible that the lack of an introductory formula also indicates that a given chapter was intended to be a continuation of the previous chapter. Chapters 43, 45, 47, 48, and 49 share the same incipit as the previous chapter, and belong to this frame; chapters 2, 15, 16, and 17 share the same incipit as the previous chapter, but do not. Of these 20 frames, slightly fewer than half (9) reflect minor variations upon their closing formulae: Type: Closing: Chapters:

B.1 And Life triumphs! 5, 7, 26, 45, 59, 63, 65 (x7)

Chapter 26 appears in the midst of the chapters of John the Baptist’s section (which are generally framed by Type C, described below). This chapter, which is unfortunately fragmentary in all of the attested manuscripts, refers exclusively to John as Yuhānā, rather than with the Arabic moniker Yaḥyā, and is almost certainly derived from a different, older source than the surrounding chapters. Type: Closing: Chapter:

B.2 And Life is praised, and Life triumphs! 51 (x1)

Type: Opening: Closing: Chapter:

B.3 None None 58 (x1)

Type: Opening:

C (x14): John teaches in the night, Johannes in the evenings of the night. John teaches in the night and says, And Life triumphs! 19, 21, 22, 23, 24, 25, 27 (x7)

Closing: Chapters:

The chapters framed by Type C belong exclusively to one section, that concerning the life and teachings of John the Baptist. This is the largest section in the entire manuscript, and together with the following tractate on Meryey, it differs from most of the other tractates in its focus on historical figures rather than supernatural ones. It is also one of the most diverse sections within the manuscript. Two of its constituent chapters, 18 and 26, are framed by Type A and Type B.1, respectively, rather than Type C, suggesting that they may have originally belonged to different compositions before being redacted together with the surrounding chapters. Chapters 18 and 22 both contain direct or oblique references to Islam, and make almost exclusive use of the participial present tense in all non-past contexts, but chapters 25 and 31 employ the inherited West Semitic prefix conjugation in interrogative clauses, unlike the two clearly post-Islamic compositions. Of these 14 frames, half reflect minor variations upon their closing formulae: Type: Closing: Chapters:

C.1 And Life is praised! 20, 33 (x2)

Type: Closing: Chapters:

C.2 The triumphant Life speaks, and the man who went here triumphs! 28, 32 (x2)

8 | Prefatory Remarks

Type: Closing: Chapters:

C.3 And Life is praised, and Life triumphs! 30, 31 (x2)

Type: Opening:

Chapter:

C.4 In the name of the Great Life, may the sublime light be magnified! John teaches in the night, Johannes in the evening of the night. John teaches in the night, and says, Your name is praised, my Lord, the light that will not be cut off from those who love his name. 29 (x1)

Type: Opening: Closing: Chapters:

Type D (x6): In the name of the Great Life, and in the name of the precious Truth. The triumphant Life speaks, and the man who went here triumphs! 40, 41, 68, 69, 72, 73 (x6)

Closing:

This is the least common frame, and also the most compact in terms of its distribution within the manuscript. These chapters share with those bracketed by Type A and its variants an exclusively mythic focus, but their content is much more restricted. They primarily contain dialogues between two supernatural beings, generally Splendid Hibel or Manda d’Heyyi on the one hand and various fallen beings such as Spirit or Abator of the scales on the other. The Book of John is clearly a compendium, with some material being truly ancient in language and thus in content, while other parts may still preserve older traditions even if written down at a later time. The present translation draws attention to evidence of redaction, and indications of likely date and context of composition, but it remains for future studies to offer an analysis section by section that attempts to assign likely dates to material with even greater precision.

Contents and Characters There is no simple way to summarize the Book of John. Its traditional name, the Book of John or the Teaching of John is not entirely inappropriate, as more attention is given to John the Baptist than any other figure. This material tends to be introduced with a different introductory formula, and so it is possible that a separate collection of material about John has either been supplemented over time, or that more than one independent texts were combined at some point. On the other hand, if it is the case that a greater number of chapters are devoted to John the Baptist than to any other figure, it is also true that the majority of the chapters are about figures other than John, with particular attention to lightworld beings called otri, ‘excellencies,’ who are the equivalent of the entities referred to as “aeons” or “emanations” in other Gnostic literatures, and who play a role akin to that which “angels” do in some Jewish and Christian systems of thought. A common feature running through the work is that there are many instances of important figures—human or celestial—speaking in the first person. Because this is reminiscent of the distinctive way Jesus is depicted as speaking in the Gospel of John (albeit with much less narrative framework), there was significant interest in the past in the possibility that the Mandaean sources might offer a basis for establishing the existence of a revelatory discourse genre.11

11 Most famously R. Bultmann, The Gospel of John: A Commentary (Philadelphia: Westminster, 1971), 225–226, fn. 3. See also P. Perkins, Gnosticism and the New Testament (Minneapolis: Fortress, 1993), ch.9; D.M. Smith, The Theology of the Gospel of John (Cambridge University Press, 1995), 13–14; D.M. Ball, I Am in John's Gospel: Literary Function, Background and Theological Implications (Sheffield Academic Press, 1996), 40–41, 163–166.

Prefatory Remarks | 9

Geographical references in a work can often provide clues about the setting and the history of those who produced and read that literature. Apart from locations that are celestial or symbolic, the two most noteworthy and frequent geographical references are to Jerusalem and the Euphrates. The latter reflects the historic location of Mandaeans in Mesopotamia. The former is hard to explain except in terms of the earlier presence of Mandaeans or their antecedents in the Levant. The John the Baptist of this text is easily recognizable as the figure mentioned in the New Testament and by Josephus. He is not characterized as the founder of Mandaeism, but simply as a great prophet of this religion, which existed before him. He is never called “the Baptist”—and this may be because he is thought of as simply being one of this group of “Baptists,” a possible meaning of the term Sabians (Arabic ṣābi’un) that is used to refer to Mandaeans in the Qur’ān and other Islamic texts.12 The possibility that this is what ancient authors meant when they referred to him as “John the Baptist” merits consideration. John is referred to by both his Mandaic name Yuhānā and his Arabic name Yaḥyā. The combination of these two is particularly difficult to render into English, since both are versions of the name ‘John.’ John’s parents are recognizable as well, although they are as different from their New Testament counterparts as their son is. The name Zakriyā is used for Zechariah, and the rendering of Elizabeth’s name as Enešbey is noteworthy. The difference from the way the name is rendered in the Peshitta and other sources suggests that these characters have not simply been borrowed from those texts at the time of composition but emerged independently of Christian sources and evolved for long enough for the name to undergo development in this way. Other figures whose names may not at first glance be recognizable are nonetheless often related to characters familiar from the Bible. Adam is the first man, and the name Hibel is cognate with that of his son Abel (Hebrew hébel ‘breath, vapor’), even if Hibel never appears as Adam’s son in this work. In his place appears Shitel, whose name belongs to the same pattern and derives from a root meaning ‘scion’ but stands in relation to Adam and the rest of humanity as the biblical Seth (Šēt, ‘placed’). The name of the third member of this triad of excellencies, Ennosh, may reflect Enosh or perhaps Enoch, and Nu and his son Shem are transparently Noah and Sem. Figures whom Mandaeans portray negatively are also often familiar from the Jewish and Christian traditions, occasionally in a more positive light. Among these are Jesus (viewed as a deceiver), Adunay (the Jewish God, from Hebrew ʾădōnāy), and Spirit (Ruhā, sometimes more fully as Ruhā d-Qodšā, which means ‘Holy Spirit’ in other forms of Aramaic), who is a denizen of the darkworlds and whose relationship with the excellencies is complicated). The names Yurba and Yushamen appear to derive from ‘Yāw the great’ and ‘Yāw of heaven’ respectively. The name Ptahil seemingly combines the name of an Egyptian god with the -il ending given to lightworld figures (compare the ending -ʾēl in Jewish angel names). In some manuscripts, the name of this figure is given not as Ptahil but as Gabriel. The very fact that the preponderance of names in this work derive from the Hebrew tradition is noteworthy, and provides important clues about Mandaeans and their context, perhaps even their origins. The stories told about another figure, Meryey (whose name is related to that of figures known from the biblical tradition—Mary or Miriam—but who is not identical to either), are also extremely relevant to this question. A key question in the study of Gnosticism is the question of Gnosticism’s origins and its relationship to Judaism. Gnostic texts from antiquity often combine a negative view of the creator God depicted in Genesis with a clear focus on and indebtedness to the very Jewish texts against which their polemic is directed. The Nag Hammadi discovery has offered some new evidence with regard to this matter, in the form of texts that lack any obvious or explicit Christian elements. The Coptic evidence nevertheless remains somewhat ambiguous, and thus a study of the Mandaean texts, and the Book of John in particular, has more solid evidence to offer those who are studying the relationship between Gnosticism and Judaism. The Book of John tells the story of Meryey, a Jewish woman living in the vicinity of Jerusalem who finds her way to a Mandaean gathering when her parents go to the synagogue, and eventually converts to Mandaeism. This depiction suggests that even if the synagogue and Mandaean gatherings may have become distinct ‘institutions’ by the time this text was written, their adherents were at one time

12 The best of the few academic treatments of this topic is Ş. Gündüz, The Knowledge of Life: The Origins and Early History of the Mandaeans and Their Relation to the Sabians of the Qur’ān and to the Harranians, Journal of Semitic Studies Supplement, 3 (Oxford: Oxford University Press, 1994), 15–52.

10 | Prefatory Remarks

part of the same Jewish community. The Book of John allows insight into the process of Mandaeans becoming a distinct religious community in much the way that the New Testament’s Gospel of John offers a window into the process of the church becoming distinct from the synagogue.

Format of the Volume The volume begins with April deConick’s introduction, which situates the material that follows within a broader context. This introduction is followed by a critical edition of the original Mandaic text, together with a translation provided on the page directly opposite the Mandaic. The following commentary is divided into chapters following the precedent of Lidzbarski, which reflects for the most part the divisions indicated by the text itself through the use of introductory and concluding formulas. The commentary illustrates elements that are of linguistic, historical, or comparative significance. A serise of indexes follows the commentary, and finally a comprehensive bibliography related to the Mandaean Book of John, and Mandaeans more broadly, follows after that.

A Note on Transliteration and Transcriptions This commentary contains words from diverse languages encoded in different scripts, all of which have been romanized in order to enhance comprehension and facilitate their comparison. Greek words, and all Hebrew and Aramaic words originally written in the square script, are romanized according to the standards of the Society for Biblical Literature Handbook of Style. Syriac is romanized according to the standards of the Library of Congress. Arabic is romanized according to the conventions of the German Institute for Standardization (Deutsches Institut für Normung). Simple transliterations of Mandaic-script text appear in bold type, following the system first proposed by Stefana Drower and Rudolf Macuch, A Mandaic Dictionary (Oxford 1963), xii, with the notable exception of the letter therein transliterated ʿ, for which we substitute e. The Mandaic script includes five vowel letters (a, i, u, ẖ, and e), which more or less fully indicate the presence of vowels in each word. Unfortunately, it does not regularly indicate finer distinctions in consonant length or vowel quality. Therefore, wherever possible, Mandaic words are transcribed phonemically, in italic type, following their reconstruction from the spoken language, the evidence of other forms of Aramaic, and the traditional pronunciation of the text as transcribed by Drower and the researchers who have followed her. The direct transliterations in bold type are exclusively reserved for situations in which the classical orthography of the language must be illustrated or for vocabulary whose underlying phonemic structure cannot immediately be reconstructed and for which no traditional pronunciation has survived. A table of the correspondences between the original characters, their transliteration, transcription, and their values in the International Phonetic Alphabet (ipa), may be found below:

Letter

ࡀ ࡁ ࡂ ࡃ ࡄ ࡅ ࡆ ࡇ ࡈ ࡉ ࡊ ࡋ

Transliteration

Transcription

b g d h u z ẖ ṭ i k l

b g d h o, u, w z i ṭ e, i, y k l

ipa a b, w g, ɣ d, ð h o, u, w z -i (3sg) tˁ e, i, j k, χ l

Name a, ā #-, a, ɔ a / halqɔ ‘circle’ ba ga da ha wa / ʃennɔ ‘tooth’ za i (e in Iraq) tˁa ja / aksɔ ‘reverse’ ka la

Prefatory Remarks | 11

ࡌ ࡍ ࡎ ࡏ ࡐ ࡑ ࡒ ࡓ ࡔ ࡕ ࡖ ࡀ

m n s e p ṣ q r š t ḏ a

m n s e, i p ṣ q r š t d-

m n s #-, e, i p, f sˁ q r ʃ t, θ (ə)d -#

ma na sa i pa sˁa qa ra ʃa ta du ʃennɔ ‘du tooth’ halqɔ ‘circle’

There is one specific area in which our transcription deviates from the traditional pronunciation, as illustrated in the table above. Both the spoken language and the traditional pronunciation furnish evidence for a historical rule in Mandaic just as in other forms of Aramaic, according to which non-emphatic singleton stops (b, g, d, p, k, and t) became fricatives in a post-vocalic environment. These fricatives therefore constitute allophones and are consequently not reflected in the normalized transcription system, save for transcriptions in the section Lidzbarski named “the Soul Fisher” (chapters 36 to 39). These transcriptions were collected by Stefana Drower from one of her chief informants, Sheikh Negm of Qalʿat Ṣāliḥ, Iraq, and were deemed to be of sufficiently historical interest to include as ms K. This is an English-language translation, and one that strongly privileges the target language. As a consequence, the practice of the translators has been to substitute English-language equivalents for proper nouns when their referent corresponds to a specific entity in both languages, or its meaning would have been easily accessible to a native speaker at the time the text was written. Consequently, we translate “Jerusalem” instead of transcribing Urašlam, “Elizabeth” instead of Enešbey, “Life” instead of Heyyi, and so forth. Additionally, Mandaic names are built upon a commonplace verbal stem, such as Nəṣab ‘he planted,’ are rendered with the equivalent English verbal stem, such as “Plant.” This often allows for some of the wordplay of the original language to emerge from the translation. Since figures like Manda d’Heyyi could neither be analyzed by a native speaker nor have any direct analog in English, they are left transcribed and untranslated. The Mandaean prophet John has two names, Yaḥyā and Yuhānā, which appear not only singly but also paired; to maintain this original distinction, the former is rendered by John, and the latter by the older English variant Johannes. All other proper nouns not regularly encountered in English are transcribed from their original Mandaic forms, but in deference to the target language, their transcription omits diacritics and substitutes digraphs wherever possible, writing for example Yushamen rather than Yušāmen.

Acknowledgments This commentary and the translation it accompanies would not have been possible without the generous support of the United States National Endowment for the Humanities, and specifically its Scholarly Editions and Translations Grant Program, which enabled Rutgers, the State University of New Jersey in New Brunswick, NJ, and Butler University in Indianapolis, IN to release the authors from a portion of their teaching responsibilities during the 2010–14 academic years, and to continue their work during the summer months. It also enabled the authors to engage the technical support of Steven Caruso (Raritan Valley Community College), who was extremely helpful in the early stages of the project. The authors would also like to thank the Aresty Research Center of the Rutgers Division of Undergraduate Academic Affairs, which provided research grants to undergraduate students, thereby enabling the authors to train them in research methodology and contribute materially to the production and editing of the translation. In this regard, the authors would particularly like to acknowledge Helen C. Kwak, who served as the project research assistant in the 2011–12 academic year.

12 | Prefatory Remarks

Finally, the authors would like to thank the Religious Studies editors at De Gruyter for their support throughout the process of preparing the manuscript for publication, and most particularly Albrecht Döhnert, Katja Brockmann, Aaron Sanborn-Overby, and Florian Ruppenstein. Any errors of omission, commission, deduction, induction, transliteration, transcription, and/or translation that remain are naturally our sole responsibility.

Introduction: The Gnostic Flip in the Mandaean Book of John April D. DeConick The Book of John is a Mandaean text compiled in the early Islamic period.13 However, it does not appear to have been written as a consistent narrative by a single author. Rather it is better characterized as a compilation of narratives, some earlier than others, arranged and recomposed to sustain and empower Mandaeans at a time when they were religiously vulnerable. There is evidence that the Book of John was written in order to secure Mandaeans’ status as a “People of the Book” when Islam was on the rise in their locale in the Seventh century. To this end, the book capitalizes on the prophethood of John, who is one of the twenty-five prophets mentioned in the Qur’ān. Such propaganda went a long way to provide legitimacy for Mandaeans, who lived in Muslim controlled territories and were known for their baptisms. That said, ultimately the Book of John was written for Mandaeans themselves. Someone from within their community wove into this book disparate narratives, dialogues and prayers in order to persuade them to maintain their unique gnostic identity within an environment of competing religious identities, especially Jewish, Christian, and Muslim.

What is in a Category? The designation Mandaean derives from the Aramaic word mandʿā or knowledge. So Mandaeans are selfdesignated “Knowers” or “Gnostics.” The gnostic currents preserved in the Book of John are quite varied and may appear startling at first glance to those who might be more familiar with gnostic movements from the second and third centuries as evidenced in the heresiological literature and old Coptic codices like those from Nag Hammadi. The same can be said about fourth-century gnostic sources like the Books of Jeu and Pistis Sophia. Even Manichaean materials do not strike easy literary parallels, although Mandaeans appear to have known that Manichaeans existed nearby in the mountains.14 While the Book of John may have no direct literary dependency on these other brands of gnostic literature, the Book of John’s gnostic system is oriented in ways that are similar to their gnostic programs. How might this similar orientation but remarkable difference be explained? While I do not advocate for an essentialist academic typology to define gnosticism, I have promoted in my essay, ‘Crafting Gnosis,’ that we try to understand the meaning of the word gnostic as it was used in the ancient Mediterranean world.15 My construction is founded in cognitive linguistic analyses of how humans create and use mental categories, which are general enough to have ideal structures but flexible enough to accommodate for innovation, situation dependence, and cultural difference.16 This means that mental categories do not reflect prescriptive defining properties but distinguishing features that can adjust to accommodate new experiences and situations. Such an approach explains and values difference, while also recognizing similarities that structure and secure the mental category. In terms of a common household example, we might use the mental category chair which helps us identify objects we encounter, assisting us to know how to interact with these objects. While the cognitive

13 Buckley, Great Stem of Souls, 227. 14 Chapter 30. 15 A.D. DeConick, “Crafting Gnosis: Gnostic Spirituality in the Ancient New Age,” in Gnosticism, Platonism, and the Late Ancient World: Essays in Honor of John D. Turner, Nag Hammadi and Manichaean Studies 82, eds. K. Corrigan and T. Rasimus (Leiden: E.J. Brill, 2013), 285–305. For earlier attempts: M. Smith, “The History of the Term Gnostikos,” in The Rediscovery of Gnosticism: Proceedings of the Conference at Yale, New Haven, Connecticut, March 28–31, 1978, Vol. 2: Sethian Gnosticism, Studies in the History of Religion 49, ed. B. Layton (Leiden: E.J. Brill, 1981), 796–807; B. Layton, “Prolegomena to the Study of Ancient Gnosticism,” in The Social World of the First Christians: Essays in Honor of Wayne A. Meeks, ed. L.M. White and O.L. Yarbrough. (Minneapolis: Augsburg Fortress, 1995), 334–350. 16 G. Lakoff, Women, Fire, and Dangerous Things: What Categories Reveal About the Mind (Chicago: Chicago University Press, 1987); S. Coulson, Semantic Leaps: Frame-Shifting and Conceptual Blending in Meaning Construction (Cambridge: Cambridge University Press, 2001).

14 | Introduction: The Gnostic Flip in the Mandaean Book of John

frame chair has distinguishing or ideal features (platform functional for seating a person; legs; arms; back), these features are very flexible. So chairs can have different numbers of legs, including some that have no legs, but are beanbags on the floor. Chairs usually have arms, except when they are don’t, in which case they are special “armless” or “slipper” chairs. Chairs come in different sizes, although they usually seat one person, unless it is extra wide and can accommodate two. The extra wide chair, however, is different from a couch, which is another mental category altogether.

Distinguishing Gnostics Starting with the fact that the ancient people used the word gnostic, I interrogated the ancient literature to see how they were using the word, what it meant to them as a mental category, and when shifts in its distinguishing or ideal characteristics took place.17 What I found is that gnostic does not describe for the ancient people a single overarching gnostic religion, but a metaphysical orientation that we might best characterize today as a countercultural spirituality.18 The word itself is associated with an innovative countercultural spirituality that flips conventional theology, advocating for the direct knowledge (gnosis) and worship of a transcendent God who lives in a transcendent realm beyond the cosmos and the traditional gods, including the biblical God yhwh. This gnostic orientation turns the tables hermeneutically, disparaging and consuming conventional scriptures in ways that were anything but traditional. It severely criticizes traditional religions including Judaism and Christianity, even representing their gods as demons, and humans as better than the Gods, as substantially connected to the transcendent God. To make this gnostic flip, they appropriated and reversed everything at their disposal culturally, from Homer and Plato to magic and astrology to ancient brain science and philosophical speculations about multiuniverses. When this gnostic countercultural spirituality met and blended with traditional Mediterranean religions, gnostic new religious movements emerged in great variety, reformatting the traditional religions in stunningly unique directions. The Nag Hammadi codices display this difference at least in terms of Valentinian, Sethian, Simonian, and Hermetic movements. The heresiologists give accounts of many other gnostic movements, including most prominently the Basilidians, Carpocratians, Peratics, Naassenes, Ophians, and Justinians. In the third century, Manichaeanism took shape as a gnostic movement in response to the visions and genius of Mani and Mani’s many collaborations with his first followers. Mandaeism is no exception, although it is not to be found at Nag Hammadi or Medinet Madi. While its exact origins are disputed, it is evident that Mandaeism emerges out of a distinct time and place, when gnostic spirituality met and flipped specific established religious knowledge and etiquette, reformatting this traditional religious wisdom in such a way that a new gnostic religious movement emerged. When it comes to Mandaeism, what specific religious knowledge and etiquette are flipped along gnostic lines? Narratives in the Book of John support what can be gleamed from other Mandaean texts, that a baptismal gnostic group who called themselves the Nazoreans met up with Zoroastrianism. This initial fusion and reformatting produced a new religious movement from which Mandaeism grew, identifying itself over and against Judaism and Christianity, and eventually even Islam.

17 DeConick, “Crafting Gnosis.” 18 A.D. DeConick, The Gnostic New Age: How a Countercultural Spirituality Revolutionized Religion from Antiquity to Today (New York: Columbia University Press, 2016); A.D. DeConick, “The Countercultural Gnostic: Turning the World Upside Down and Inside Out,” Gnosis: Journal of Gnostic Studies 1 (2016): 7–35.

Introduction: The Gnostic Flip in the Mandaean Book of John | 15

Reimagining Origins There is dispute in the scholarship over the origins of the Mandaean movement and the identity of the Nazoreans. Some early scholars favored a pre-Christian, Palestinian origin.19 The Danish scholar V. Schou Pedersen argued that there has to be a Christian stage within the early development of Mandaeism.20 After World War II, the view that Mandaeism has Jewish origins again gained momentum, with Edwin Yamauchi as the outlier.21 He thinks that their origins are Babylonian and can be traced to a non-Jewish sect, similar to the Elchasaites, who took their form of gnosticism to Mesopotamia and blended with a Mesopotamian cult of magic at the end of the second century ce. My own reading of the Mandaean literature has led me to reimagine that this fusion of Nazoreans with Zoroastrians is to be dated to the aftermath of the Jewish War, when the eastward movement of refugees took place, and a group of disaffected Nazoreans settled on the banks of the Euphrates among Zoroastrians.22 From their stories and liturgies, I identify this particular Nazorean group with a group of gnostic baptizing Christians who relocated from the Jordan valley to the Euphrates. While Mandaeans take Nazorean as their self-designation, meaning ‘guardian’ or ‘possessor’ of knowledge, it is also the name that some of the first Christians used for themselves.23 This particular Nazorean group relocated to the Euphrates under the leadership of a woman seer and priest named Meryey, who was herself a disaffected Jew and convert to the Nazorean faith.24 I have argued elsewhere that this group of Nazoreans may have had some connection to the baptizing gnostic Christians known to the Fourth Gospel, who were already critical of Jews and their faith in a God described as the father of the devil.25 According to my reconstruction, this particular community of Nazoreans identified the heavenly Jesus with a great angel of light they called Manda d’Heyyi or the Knowledge of Life.26 Within a few decades, however, Meryey’s group began suffering severe persecution at the hands of other Christians in the east for their distinctive views that Jesus was the great angel Manda d’Heyyi. This animosity caused the Nazoreans to distance themselves from the Christian Jesus whom they began thinking was actually a fraud and deceiver, not an angel of light after all. While Jesus might have once known the truth, he had lapsed and turned the truth into something deplorable.

Flipping the Story Such historical particulars shaped the formation of the Mandaeans’ unique gnostic movement, which was highly critical of Jews and Christians to the extent of flipping the Jewish and Christian Gods into demons. So, in the Book of John, the Jewish God, Adunay is identified with Jerusalem and both are characterized as evil.27

19 M. Lidzbarski, Ginzā, der Schatz oder das grosse Buch der Mandäer (Göttingen: Vandenhoeck and Ruprecht, 1925), vi-xvii; R. Bultmann, “Die Bedeutung der neuerschlossenen mandäischen und manichäischen Quellen für das Verständnis des Johannes evangelium,” Zeitschrift für die Neutestamentliche Wissenschaft 24 (1925): 100–146. 20 V.S. Pedersen, Bidrag til an Analyse af de Mandaeiske Skrifter, med henblik paa bestimmelsen af Mandaernas forhold til Jödedom og Kristendom (Aarhus: Universitetsforlaget, 1940). 21 R. Macuch, “Alter und Heimat des Mandäismus nach neuerschlossenen Quellen,” Theologische Literaturzeitung 82 (1957): 401–408; R. Macuch, “Anfänge der Mandäer,” in Die Araber in der Alten Welt, Volume 2, ed. F. Altheim and R. Stiehl (Berlin: Walter de Gruyter, 1965), 76–190; K. Rudolph, “Problems of a History of the Development of the Mandaean Religion,” History of Religions 9 (1969): 210–234, esp. 228; E. Yamauchi, Pre-Christian Gnosticism: A Survey of the Proposed Evidences (Grand Rapids, mi: Eerdmans, 1973), 140–142. 22 DeConick, Gnostic New Age, 326–339. 23 J.E. Fossum and P. Munoa, Jesus and the Gospels: An Introduction to Gospel Literature and Jesus Studies (Belmont: Wadsworth, 2004), 156–157. 24 Chapters 34–35. 25 DeConick, Gnostic New Age, 135–161, 332. Cf. John 8: 44 and A.D. DeConick, “Why are the Heavens Closed? The Johannine Revelation of the Father in the Catholic-Gnostic Debate,” in John’s Gospel and Intimations of Apocalyptic, ed. Catrin H. Williams and Christopher Rowland (London: TandT Clark, 2013), 147–179. 26 Cf. cp 162–163, E.S. Drower, The Canonical Prayerbook of the Mandaeans (Leiden: E.J. Brill, 1959), 141. Cp. Chapter 34. 27 Chapter 54.

16 | Introduction: The Gnostic Flip in the Mandaean Book of John

Adunay is also linked to the sun, which renders him an evil planet engineered to trap humans in an astrological nightmare of human existence and endless purgatories after death.28 Adunay is responsible for commissioning his demonic Spirit (Ruhā, related to the Hebrew word for spirit, rûaḥ) to write the Torah, which is characterized as an evil and false book. The Book of John insists that the Torah did not come from the light and has no revelation in it. The false worship of Adunay among Jews is contrasted with the worship among Mandaeans of the true transcendent God, who is the Knowledge of Life.29 If Jews knew the true God, the Mandaean text says, they would not attend synagogue and read the Torah, which is all a lie anyway.30 Jews are viewed as credulous slaves to a God who is really a demon.31 Christianity fares no better in the Book of John. Jesus is flipped. In a series of chapters highlighting the teaching of John, Jesus is made out to be the ultimate religious deceiver.32 He is remembered as a disciple of John who came to know about the truth through John’s gnostic teachings, only to hijack the truth for fraudulent purposes. John accuses Jesus of lying to Jews and deceiving the priests, abolishing procreation, and undoing the Sabbath. He is characterized as mute, deaf, blind, and downright rotten. His baptism by John only happens after Jesus relentlessly begs for it, and then, when the spirit finally descends upon him, it is the evil Spirit not the holy one from the Christian story. Spirit is said to be behind everything Christians consider precious, including the cross, their baptisms, the Eucharist, and the ordination of their priests. The historical and social realities of religious animosity among Jews, Christians, and Mandaeans helped to shape this distinctive Mandaean mythology, one that did not depend upon the literature of the gnostic groups represented by Nag Hammadi or the heresiologists, or even Manichaeism for that matter. That said, their mythology intersects with Zoroastrian beliefs in a way comparable to Manichaean gnosis, so that there are dual primordial kingdoms of light and darkness that become embattled.33 The Book of John contains an old narrative about Yushamen, whose name may be related to yhwh, the God of Heaven. He and his twenty-one sons initiate the war with the King of Light, which leads to creation.34 This old war story, however, does not stand alone, but has been blended with an even earlier gnostic narrative about the unfolding of being from the supreme God in a series of aeons or emanations. In this case, Yushamen is the second emanation from the original supreme being, First Life. He, along with Abator the third emanation and Ptahil the fourth emanation, fall or defect. Abator becomes humanity’s judge and Ptahil humanity’s creator. Both these deities are drawn from Egyptian lore, where Anubis judges the dead with his scale and Ptah forms humans from clay on his potter’s wheel. In Mandaean mythology, Ptahil creates Adam and animates him with a soul from the world of light. The soul exists in a physical body embattled against the evil tendencies of the human spirit. Ur (possibly related to the Hebrew word for light, ʾôr), the King of Darkness is described as a dragon or monster. He builds up his kingdom by relying on these defections of the light beings. Spirit, in fact, appears to be a light being gone bad, who creates the planets and the Zodiac signs to imprison and influence humanity to do evil as she does.35 Needless to say, a hostile relationship exists between the light and the darkness, the transcendent world filled with rivers of light and the dark cosmos below. While creation and its laws cannot be undone once they are established, the powers of the Kingdom of Light limit the fallen powers by binding some of them and sending down ‘messengers,’ special light beings or otri who instruct and enlighten humanity about the way out of this cosmic mess. The Book of John contains many powerful dialogues, admonitions, and narratives of significant otri who have important messages to pass on to the chosen Gnostics.36 The baptismal knowledge that the otri bring allows Mandaeans, when they die and their souls rise, to escape the astrological demons and their 28 29 30 31 32 33 34 35 36

Cf. chapters 15–17. Chapter 34. Chapter 18. Chapter 35. Chapters 30, 33. Chapter 13. Chapters 3–10. Chapter 15. Chapters 1–2, 40–53, 55–56, 61, 63–67, 68–76.

Introduction: The Gnostic Flip in the Mandaean Book of John | 17

purgatories. The repetitive baptisms performed by their priests teach Mandaeans how to call upon their guardian light beings to assist their ascents and how to locate the best waterways connecting our world with the transcendent world of light beyond.

Mandaean Strategies of Resistance While the Mandaean flip of Jewish and Christian religious truth signals a history of animosity between Jews, Christians, and Mandaeans, the story is bigger than this. The story is about the emergence of Nazoreans and then Mandaeans as a new religious movement with a countercultural message characteristic of gnostic idiom and spirit. Their story reflects well what can be gleaned from sociological literature modeling the survival and extinction of minority religions, especially those with countercultural orientations that appear deviant to outsiders. This literature recognizes that their survival can hinge on certain strategies that the movements use to lower the tension between themselves and the religious and cultural expectations of the surrounding society. To alleviate the tension, some groups will try to accommodate to some of these expectations, reducing or altering their deviance to become more socially acceptable. Other movements will resist changes to their countercultural program, and instead privatize to camouflage their deviance.37 Such a countercultural orientation, if maintained by the new religion, can spur sanctions and other pejorative actions on the part of the dominant religious groups and the larger society who perceive them to be deviants. This dangerous situation results in pressure on the new religious movement to reduce its countercultural cache and accommodate to the larger society or to reconfigure socially in such ways that make their deviance less visible or at least less threatening. Survival strategies become even more essential for minority religions that exist within a culture where there is a dominant state-sponsored religion, as was the case for Mandaeism when Islam was ascendant politically. Arguably the Book of John was written as a survival guide. On the one hand it was written to accommodate Mandaeism to Muslims’ expectations for ‘People of the Book.’ These were expectations that Muslim authorities had for local monotheistic religions they felt could be tolerated, like Judaism and Christianity which had ancient scriptures and prophetic leaders like Moses and Jesus. To this end, Mandaeans capitalized on the prophethood of John who was a famous prophet and baptizer already approved by the Muslims. On the other hand, Mandaeans resisted altering their countercultural program. They are commanded in the Book of John to separate themselves from society and maintain their unique lifestyle, dress, and religious etiquette. To make this deviance less threatening socially, in the Book of John, they veil it within the rhetoric of religious devotion and piety. It helped that they lived together within more or less isolated communities in the southern marshes of the Euphrates and Tigris Rivers, reducing the visibility of their deviance.

Accommodating John The Book of John contains the kinds of questions that Mandaeans faced as members of a minority religion, whose potential dangers were being sussed out by the dominant religious authorities. At a time when Islam was on the rise in their locale, Mandaeans were being asked by Muslims, ‘Who is your prophet?’ Muslim neighbors demanded to know what scriptures Mandaeans used and what God they worshiped.38 Mandaeans admit to 37 H.R. Niebuhr, The Social Sources of Denominationalism (New York: Henry Holt, 1929), esp. 19–20; 100–108; R. Stark and W.S. Bainbridge, The Future of Religion: Secularization, Revival, and Cult Formation (Berkeley: University of California Press, 1985), 25; R. Stark and R. Finke, Acts of Faith: Explaining the Human Side of Religion (Berkeley: University of California Press, 2000), 205. This is a recurring topic in the sociological literature: cf. B. Johnson, “On Church and Sect,” American Sociological Review 28 (1963): 539–549; B.R. Wilson, “An Analysis of Sect Development,” in Patterns of Sect Development: Organisation and Ideology in Social and Religious Movements, ed. B.R. Wilson (London: Heinemann, 1967), 22–45, esp. 32–33, 36–37; D.G. Bromley, “As It Was in the Beginning: Developmental Moments in the Emergence of New Religious Movements,” in The Oxford Handbook of New Religious Movements, Volume 2, ed. James R. Lewis and Inga B. Tøllefsen (Oxford: Oxford University Press, 2016), 98–113. 38 Chapter 22.

18 | Introduction: The Gnostic Flip in the Mandaean Book of John

having a difficult time explaining to the Muslims that their God is transcendent beyond the cosmos. The Muslims, they complain, “neither know nor understand, accursed and disgraceful, they neither know nor understand that our Lord, the Light King, He is the one on high.” So while the Muslims understood that Mandaeans were devout monotheists, they did not seem to recognize that the Mandaean God is a transcendent God, and not the God of the Bible or Qurʾān. This confusion was probably to the advantage of Mandaeans, even though they did not seem to have recognized it at the time. As for their prophet, Mandaeans turned to John, recrafting his story into a religious book that carried his name. John in this Mandaean narrative has very little in common with John the Baptist in Christian stories. Like Jesus, he is flipped. He is presented in the Book of John as a man like no other person.39 He originates from the Kingdom of Light as a light being sent down from the upper heights. He enters Elizabeth’s womb when she is overshadowed by a star.40 John himself confirms that he (or his soul) has been transplanted from the realm of Light by primal Man.41 On his descent, he is challenged by the Seven planets to explain his origins and teachings. He tells these cosmic powers that he is related to the great Father and primal Man and that he does not intend to set up shop in Judaea among Jews, nor does he plan to settle among the Christians with their rosaries. The dark cosmic powers cannot detain him because, he explains, he has never been sexually promiscuous, a drunkard, or a glutton. Instead he has been a model Mandaean, participating in his evening devotionals, immersing in Jordan baptisms, and remembering his pure sign. His truthfulness gives him a pass from the planets’ interrogation and he descends into Elizabeth’s womb. John is presented as the great prophet in Jerusalem who takes to the Jordan and teaches Mandaeans the proper way to baptize.42 His teaching is said to challenge and make void the Torah.43 His voice and lessons shake the synagogues, quake the Temple, and agitate the Dome of the priests.44 This is in stark contrast to John’s portrayal in the Christian narrative where he is said to turn the hearts of Jews to the Lord their God and help them remember the holy covenant.45 The gnostic countercultural message of John is clear in this Mandaean book. Jews who observe the Torah are being deceived, John says. They have been corrupted and will not fare well on judgment day when they stand before the planetary powers as fattened cows ready for slaughter.46 His gnostic teachings mirror those presented by other light messengers in the Book of John. He calls to those who are caught in wickedness, vanities, and luxuries, ‘Come, buy a path before you!’47 They must come to the Jordan for baptism and the sign, in order to rise up to the world of light. If the elect give rewards and love Sunday, they will be carried into the Place of Light.48 Always they must beware of impurities, especially those surrounding women who are ritually unclean and who reveal the Mandaean mysteries to outsiders.49 John warns Mandaeans that they must distinguish themselves from outsiders who engage in fortune-telling, consultations with bad astrologers, drunkenness, prostitution, usury, tattooing their bodies with henna, wearing colorful clothing, and having sexual relations that are ritually unclean.50 They are the righteous elect who bear witness to their God, Life, by refusing to engage in such torrid deeds.

39 40 41 42 43 44 45 46 47 48 49 50

Chapters 21, 27. Chapter 18. Chapter 19; cf. 26. Chapters 18, 22. Chapter 21. Chapter 27. Luke 1: 14–17, 72. Chapter 25. Chapter 22. Chapter 29. Chapter 23. Chapter 28.

Introduction: The Gnostic Flip in the Mandaean Book of John | 19

Resisting Assimilation Clearly the Book of John was written to deal with the religious crisis facing Mandaeans as they lived among Muslims. How much should they assimilate to Muslim society, and how much should they resist? To put it another way, how do the Gnostics, who live by largely countercultural rules, reside in this world and interact with people who are not Gnostics? This was a particularly imperative question for them to answer as members of a minority religion, since they were facing persecution, forced conversion, and even death at the hands of dominant Muslim authorities. In the Book of John, the light-being Ennosh (likely Enoch) asks the question outright, ‘How can disciples and Gnostics rise to the light, when they eat what the Twelve’s sects eat, and drink what they drink, and Spirit has heaped much filth upon them?’51 He expresses deep concern that Nazoreans and Gnostics have been trapped in the world, caught in Spirit’s snares and imprisoned in Ur’s house. Ennosh laments that the Gnostics are persecuted and even slain because of their belief in the transcendent God, Life. The world described here is not some existential realm, but the Muslim society, which is presented as a putrid domain.52 Even though reform was needed, reform did not happen after Muhammad. While synagogues were torn down, mosques were built to replace them. Sin and deceit only increased. Adultery, theft, usury, economic fraud, and personal hygiene only became worse. The Muslim world of hennaed beards and shaved heads had become septic for Mandaeans. Otri like Shem and Adam teach them that they are God’s perfect chosen people living in a world that they must resist by maintaining their prayers, gifts, and sexual purity.53 To do so means that they need to constantly set their eyes on the place of the Light.54 They are admonished to always keep their heart focused on the Great God.55 They must endure the world’s persecution by maintaining a strong heart, worshiping the true God with sincerity.56 They must learn to distinguish themselves from everyone else, especially the wicked and sinners.57 To do so means that they resist adultery, refuse to steal, hate magic, and never lie.58 They must not be drawn into the worship of false gods or idols.59 Pagan chapels and wicked music should be avoided.60 As the chosen people, the Gnostics, they must guard against the pull of the world, which encourages them to stop their prayers and devotionals, and makes them forget who they really are and who God is.61 Even though they are the chosen Nazoreans whose name is from Life’s house, they are told that they will enter the Place of Light only by resisting assimilation, by being pious, by performing devotionals, rewardsgiving, and communion.62 Baptism, which gives them the sign of life, must be performed regularly.63 In fact, the ascension of Mandaeans to the Place of Life after death is linked to their ability to separate themselves from the world. If they lapse, they are told that they final destination will be in the belly of Leviathan.64 Abator’s judgment is held over them.65 But the Gnostics are promised help. They are encouraged to call upon their light guardians and assistants who are soul-fishers gathering together the chosen who call upon them.66 The soul-fishers will raise the 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66

Chapter 74. Chapter 22. Chapters 15; 54, 67. Chapter 13. Chapter 56. Chapter 50 Chapter 13. Chapters 47; 51. Chapters 15, 52. Chapter 15. Chapters 16–17. Chapter 74. Chapter 74. Chapter 56. Chapter 55. Chapters 17, 36.

20 | Introduction: The Gnostic Flip in the Mandaean Book of John

Gnostics up, place them in their ships, deck them in luminous garments, crown them, and cover them with light. In the end, the Book of John declares, it is only the Nazoreans who remain sincere and faithful in their faith that will stand on the boundary between this cosmos and the transcendent world, and will rise into the Kingdom of Light.67

People of the Book The Mandaean movement, like other gnostic movements, is oriented toward the direct knowledge and worship of a transcendent God who lives beyond our universe in realm of light. The Book of John, like other gnostic texts, contains echoes of serious speculations about this transcendent God. It strives to explain how this God is connected to the traditional gods and conventional religious systems, the world, and human beings. But more importantly the Mandaean stories as presented in the Book of John reveal for us the art of religious improvisation, a moment in Mandaean history when their gnostic story about a transcendent God had flipped and reformatted Jewish, Christian and Zoroastrian stories into a narrative that legitimized them before Muslim authorities as the Sabians or Baptizers mentioned in the Qurʾān.68 The fact that they possessed an old holy book, the Genzā Rabbā, was appealing to the authorities as well. Nevermind that the God of their devotion was not the traditional God of the Abrahamic faiths or that their interpretations of Jewish and Christian scriptures cut against the grain of their standardized readings. It is a remarkable story about how a gnostic countercultural religious movement that demonized Jewish and Christian mythology and flipped their scriptures used strategies of accommodation and resistance to remake itself into a movement of “People of the Book,” pious devout monotheists who esteemed the prophethood of John as told in the book that bore his name.

67 Chapter 55. 68 Quran 2: 62; 5: 69; 22: 17.

| Edition and translation

‫ࡌࡔࡀࡁࡀ ࡌࡀࡓࡀࡉ‬ ‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ ࡅࡍࡓࡊࡀࡉࡉࡀ ࡌࡍ ࡀࡋࡌࡉࡀ ࡖ‬ ‫ࡄࡍࡅࡓࡀ ࡉࡀࡕࡉࡓࡉࡀ ࡖࡏࡋࡀࡅࡉࡀ ࡅࡊࡋࡄࡅࡍ ࡏࡅࡁࡀࡃࡉࡀ ࡀࡎࡅࡕࡀ‬ ‫ࡅࡆࡀࡅࡊࡕࡀ ࡄࡀࡉࡋࡀ ࡅࡔࡓࡀࡓࡀ ࡅࡏࡌࡓࡀ ࡅࡔࡉࡌࡀ ࡄࡀࡃࡅࡀࡕ‬ ‫ࡋࡉࡁࡀ ࡅࡔࡀࡁࡉࡒ ࡄࡀࡈࡀࡉࡉࡀ ࡉࡍࡄࡅࡉࡋࡉࡀ ࡀࡋࡃࡉࡋࡉࡀ ࡋࡐࡀࡍ ‖‬ ‫ࡁࡓ ࡋࡐࡀࡉࡍࡕࡀ ࡅࡆࡀࡅࡀࡉ ࡋࡐࡀࡉࡍࡕࡀ ࡕࡐ ࡋࡐࡀࡉࡍࡕࡀ ࡅࡋࡀࡁ‬ ‫ࡋࡐࡀࡍ ࡁࡓ ࡋࡐࡀࡉࡍࡕࡀ ࡅࡏࡋ ࡏࡌ ࡋࡐࡀࡉࡍࡕࡀ‬ ‫ࡕࡐ ࡋࡐࡀࡉࡍࡕࡀ ࡁࡄࡀࡋࡉࡍ ࡃࡓࡀࡔࡉࡀ ࡖࡌࡀࡋࡉࡊࡀ‬

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‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡋࡁࡀࡁ ࡀࡋࡌࡉࡀ ࡒࡀࡉࡉࡌ ࡅࡊࡔࡈࡀ‬ ‫ࡅࡀࡌࡀࡓ‬ ‫ࡀࡌࡀࡓࡅࡋࡉࡀ ࡀࡓࡒࡀ‬ ‫ࡅࡌࡍ ࡀࡓࡒࡀ ࡋࡒࡅࡌࡁࡀ‬ ‫ࡅࡀࡃࡀࡌ ࡌࡍ ࡌࡀࡄࡅ ࡄࡅࡀ‬ ‫ࡄࡀࡌࡀࡓ ࡀࡊࡀࡍ ࡅࡌࡀࡌࡁࡅࡂࡀ‬ ‫ࡄࡀࡆࡉࡍ ࡌࡉࡔࡀ ࡁࡓ ࡔࡅࡔࡌࡀ ࡄࡉࡅࡀࡓࡀ‬ ‫ࡄࡀࡋࡉࡍ ࡉࡀࡓࡃࡉࡍࡀ ࡖࡌࡉࡀ ࡄࡉࡉࡀ‬ ‫ࡅࡏࡋ ࡀࡕࡅࡕࡉࡀ ࡖࡉࡅࡎࡌࡉࡓ ࡂࡅࡐࡀࡍ‬ ‫ࡅࡏࡋ ࡀࡕࡅࡕࡉࡀ ࡖࡔࡀࡓ ࡂࡅࡐࡀࡍ‬ ‫ࡅࡏࡋ ࡀࡕࡅࡕࡉࡀ ࡖࡉࡐࡓࡅࡍ ࡂࡅࡐࡀࡍ ‖‬ ‫ࡌࡀࡍ ࡒࡀࡓࡉࡀ ࡒࡀࡋࡀ ࡓࡁࡀ‬ ‫ࡌࡀࡍ ࡓࡉࡌࡉࡉࡇ ࡏࡋ ࡕࡉࡂࡓࡀ ࡓࡁࡀ‬ ‫ࡌࡀࡍ ࡔࡉࡒࡋࡇ ࡋࡁࡉࡃࡒࡀ ࡓࡀࡌࡀ‬ ‫ࡌࡀࡍ ࡄࡅࡀ ࡀࡍࡈࡀࡓ ࡁࡀࡉࡕࡀ‬

‫ࡌࡔࡀࡉࡉࡋ ࡅࡀࡌࡀࡓ ࡁࡀࡋࡌࡀ‬ ‫ࡌࡊࡀ ࡄࡀࡅࡉࡀ ࡎࡅࡌࡇࡊ‬ ‫ࡖࡓࡒࡉࡄࡀ ࡓࡀࡅࡌࡀ ࡌࡊࡀ ࡄࡀࡅࡉࡀ‬ ‫ࡄࡀࡅࡀ ࡆࡀࡅࡇ ࡌࡍ ࡌࡀࡄࡅ ࡄࡅࡀࡕ‬ ‫ࡖࡔࡀࡀࡍࡉ ࡌࡍ ࡀࡋࡌࡉࡀ ࡌࡀࡍ ࡄࡅࡀ‬ ‫ࡌࡍ ࡔࡉࡊࡕࡍࡀ ࡖࡌࡀࡅࡍ ࡀࡕࡀࡋࡉࡀ‬ ‫ࡌࡍ ࡉࡀࡓࡃࡀࡍ ࡖࡌࡀࡅࡍ ࡀࡕࡉࡍ‬ ‫ࡀࡌࡀࡓࡅࡋࡉࡀ ࡌࡊࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡍ‬ ‫ࡀࡌࡀࡓࡅࡋࡉࡀ ࡌࡊࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡍ‬ ‫ࡀࡌࡀࡓࡅࡋࡉࡀ ࡌࡊࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡍ‬ ‫ࡅࡌࡀࡍ ࡓࡀࡃࡍࡉࡃࡇ ࡋࡌࡀࡀࡍ ࡌࡍ ࡃࡅࡕࡊࡇ‬ ‫ࡖࡏࡋ ࡃࡀࡓࡃࡀࡓࡉࡀ ࡋࡀࡌࡉࡔࡕࡓࡉࡀ‬ ‫ࡖࡏࡋ ࡃࡀࡓࡃࡀࡓࡉࡀ ࡋࡀࡌࡉࡎࡕࡀࡊࡓ‬ ‫ࡀࡋࡌࡀ ࡋࡉࡊࡌࡀࡑࡕ ࡀࡋࡌࡉࡀ‬

‫‪ࡀࡁࡀࡔࡌ ࡀࡓࡀࡌ; D ࡀࡁࡀࡔࡌ ࡉࡀࡓࡀࡌ; I ࡀࡕࡄࡉࡁࡔࡅࡕ ࡍࡀࡀࡔࡉࡋࡁࡅ ࡀࡊࡉࡀࡃ ࡀࡌࡐࡅࡁ ࡉࡀࡓࡀࡌ ࡀࡁࡀࡔࡌ :ࡉࡀࡓࡀࡌ ࡀࡁࡀࡔࡌ ded‬‬

‫]‪[3‬‬

‫‪GHJ ࡍࡅࡄࡋࡊࡅࡅ :ࡍࡅࡄࡋࡊࡅ | G ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡖ | B‬‬

‫| ࡅࡔࡉࡌࡀ‪:ࡀࡊࡉࡋࡀࡌࡖ | AC ࡀࡉࡔࡀࡓࡃࡀ :ࡀࡉࡔࡀࡓࡃ | BIJ ࡀࡉࡋࡉࡃࡋ; D - ; GH ࡇࡋࡉࡃࡋ :ࡀࡉࡋࡉࡃࡋࡀ | DGH ࡇࡋࡉࡅࡄࡍࡉ :ࡀࡉࡋࡉࡅࡄࡍࡉ | B ࡀࡉࡁࡀࡔࡅ :ࡒࡉࡁࡀࡔࡅ | D ࡀࡌࡉࡀࡔࡅ :‬‬

‫ࡖࡌࡀࡋࡏࡊࡉࡀ ‪A ࡊࡇࡅࡎ :ࡊࡇࡌࡅࡎ | B ࡉࡋࡅࡓࡌࡀ ; G ࡀࡉࡋࡅࡓࡅࡌࡀ ; HJ ࡇࡋࡅࡓࡀࡌࡀ :ࡀࡉࡋࡅࡓࡀࡌࡀ 3 HJ ࡋࡉࡉࡀࡔࡌࡅ :ࡋࡉࡉࡀࡔࡌ | D ࡌࡉࡉࡀࡒ ࡌࡉࡉࡀࡒ :ࡌࡉࡉࡀࡒ | I ࡁࡀࡁ ࡋࡏ :ࡁࡀࡁࡋ 1 J‬‬

‫‪:ࡍࡅࡀࡌࡖ | A ࡀࡍࡕࡊࡉࡔࡀ :ࡀࡍࡕࡊࡉࡔ | G ࡍࡌࡖ :ࡍࡌ | J ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 7 H ࡀࡍࡉࡀࡔࡖ :ࡉࡍࡀࡀࡔࡖ | D ࡀࡓࡌࡀࡄ :ࡓࡀࡌࡀࡄ 6 AG ࡀࡁࡌࡅࡒ ࡋࡏ; D ࡀࡁࡒࡅࡌࡋ :ࡀࡁࡌࡅࡒࡋ 4‬‬

‫ࡖࡌࡍ ‪GHJ ࡋࡏ :ࡋࡏࡅ 9 H ࡍࡀࡕࡀ :ࡍࡉࡕࡀ | A ࡀࡍࡉࡃࡓࡀࡉ :ࡍࡀࡃࡓࡀࡉ | BD ࡍࡀࡃࡓࡀࡉ ࡍࡉࡆࡀࡄ :ࡀࡍࡉࡃࡓࡀࡉ ࡍࡉࡋࡀࡄ | G ࡍࡉࡆࡀࡄࡋ; H ࡍࡉࡋࡀࡄࡋ :ࡍࡉࡋࡀࡄ 8 HJ ࡇࡋࡀࡕࡀ :ࡀࡉࡋࡀࡕࡀ | G‬‬

‫ࡖࡉࡅࡎࡌࡉࡓ‪:ࡀࡉࡋࡅࡓࡀࡌࡀ | ABC ࡓࡀࡔ :ࡓࡀࡔࡖ 10 BD ࡀࡉࡁࡕࡀࡉ :ࡍࡉࡁࡕࡀࡉ | B ࡀࡉࡋࡅࡓࡌࡀ; G ࡀࡉࡋࡅࡓࡅࡌࡀ; H ࡇࡋࡅࡓࡌࡀ; J ࡇࡋࡅࡓࡀࡌࡀ :ࡀࡉࡋࡅࡓࡀࡌࡀ | BCHJ ࡓࡉࡌࡎࡅࡉ :‬‬

‫ࡀࡌࡀࡓࡅࡋࡇ ‪BH ࡀࡉࡋࡅࡓࡌࡀ; G ࡀࡉࡋࡅࡓࡅࡌࡀ; J ࡇࡋࡅࡓࡌࡀ :ࡀࡉࡋࡅࡓࡀࡌࡀ | HJ ࡍࡅࡓࡐࡉ :ࡍࡅࡓࡐࡉࡖ | I ࡀࡉࡕࡅࡕࡀࡋࡅ :ࡀࡉࡕࡅࡕࡀ ࡋࡏࡅ 11 B ࡀࡉࡋࡅࡓࡌࡀ; G ࡀࡉࡋࡅࡓࡅࡌࡀ; H ࡇࡋࡅࡓࡌࡀ; J‬‬

‫‪:ࡍࡀࡌ 13 J ࡀࡉࡊࡕࡅࡃ :ࡇࡊࡕࡅࡃ | BCD ࡍࡀࡀࡌࡋࡀ :ࡍࡀࡀࡌࡋ | DJ ࡇࡉࡃࡉࡍࡃࡀࡓ; G ࡇࡃࡀࡍࡃࡀࡓ :ࡇࡃࡉࡍࡃࡀࡓ | J ࡍࡅࡀࡌࡅ :ࡍࡀࡌࡅ | GJ ࡀࡋࡀࡒࡋ :ࡀࡋࡀࡒ | B ࡇࡓࡉࡒ; GHJ ࡀࡉࡉࡓࡉࡒ :ࡀࡉࡓࡀࡒ 12‬‬

‫ࡌࡀࡍ ࡌࡀࡍ ‪| J ࡀࡉࡋࡒࡉࡔ :ࡇࡋࡒࡉࡔ 14 GHI ࡀࡉࡓࡀࡃࡓࡀࡃࡋࡖ; J ࡀࡉࡓࡀࡃࡓࡀࡃࡋ :ࡀࡉࡓࡀࡃࡓࡀࡃ ࡋࡏࡖ | >D :ࡀࡁࡓ | GHIJ ࡀࡓࡂࡉࡕࡋ :ࡀࡓࡂࡉࡕ ࡋࡏ | ACD ࡇࡉࡌࡉࡓ :ࡇࡉࡉࡌࡉࡓ | G‬‬ ‫ࡃࡀࡓࡃࡀࡓࡉࡀ‪ࡀࡓࡈࡍࡀ; H ࡀࡕࡉࡀࡁ ࡀࡓࡈࡍࡀ; J ࡀࡕࡉࡀࡁ ࡓࡈࡍࡀ :ࡀࡕࡉࡀࡁ ࡓࡀࡈࡍࡀ 15 A ࡓࡊࡀࡀࡕࡎࡉࡌࡀࡋ; D ࡓࡊࡉࡉࡕࡎࡉࡌࡀࡋ :ࡓࡊࡀࡕࡎࡉࡌࡀࡋ | GHI ࡀࡉࡓࡀࡃࡓࡀࡃࡋࡖ; J ࡀࡉࡓࡀࡃࡓࡀࡃࡋ :‬‬ ‫ࡖࡁࡀࡉࡕࡀ ‪BD‬‬

‫ࡖࡏࡋ‬

Dedication May God be Praised!1

In the name of the Great and Strange Life from the countless worlds of light, who is above all works, may I, ___________ ___________, my wife, ___________ ___________, my father, ___________ ___________, and my mother, ___________ ___________ have healing and innocence, power and strength, speech and hearing, a joyful heart and absolution from sins, by virtue of these teachings of the kings.

In the name of the Great Life,

may the sublime light be magnified!

1. Truth stands by the worlds’ entrance,

asking questions to the world.

He says, “Tell me, how wide is the earth? How high is it from the earth 5 Whence came Adam?

to the vault of heaven? Whence came his wife, Eve?

Whence came Pitcher-Wine and Spring-Water,

who transcend the worlds?

From whose settlement has this Oil,

White Sesame’s son come to me?

From whose headwater

do these rivers of living water come?

Tell me, how many thousands of excellencies

sit beneath the vine Yusmir?

10 Tell me, how many thousands of excellencies

sit beneath the vine Shar?

Tell me, how many thousands of excellencies

sit beneath the vine Pirun?

Who called out a great cry,

and roused Intellect from its place?

Who set into motion the great conflict,

which will not be resolved for an eternity?

Who caused the high breach,

which will not be plugged for an eternity?

15 Who will be the guardian of the house,2

as far as the enclosure of the worlds?3

Sigla: A found in manuscript A; >A missing from manuscript A; word present but deleted by copyist; word added by copyist in margin; [word] reconstructed by editors; {word} interpolated 1 Literally “may my lord be praised.” 2 The house is a metaphor for the material world. 3 The term “enclosure of the worlds” here refers to the lightworlds rather than the material world (“the house”).

24 | Text

ࡊࡀࡉࡌࡎ ࡅࡄࡀࡌࡋࡀ ࡀࡉࡁࡕࡀࡉ ࡀࡉࡓࡕࡅࡏ ࡀࡐࡉࡋࡀ ࡀࡊࡌ ࡀࡉࡁࡕࡀࡉ ࡀࡉࡓࡕࡅࡏ ࡀࡐࡉࡋࡀ ࡀࡊࡌ ࡀࡉࡋࡅࡓࡀࡌࡀ ࡀࡉࡌࡉࡀࡒ ࡀࡉࡓࡕࡅࡏ ࡀࡐࡉࡋࡀ ࡀࡊࡌ ࡀࡉࡋࡅࡓࡀࡌࡀ ࡍࡅࡄࡉࡀࡌࡅࡔ ࡅࡄࡀࡌ ࡀࡓࡀࡒࡏࡅ ࡀࡓࡅࡍࡄࡅ ࡀࡅࡉࡆࡖ ࡍࡅࡕࡍࡀࡊࡉࡔࡁ ࡍࡅࡋࡉࡋࡀࡂ ࡀࡉࡓࡕࡅࡏࡋ ࡀࡌࡉࡔࡅ ࡀࡄࡉࡓࡖ ࡀࡒࡅࡀࡒ ࡁࡉࡎࡍࡀ [4]

ࡀࡕࡄࡉࡁࡔࡅࡕࡅ ࡀࡕࡅࡁ ࡋࡉࡁࡀࡒࡌ ࡓࡀࡓࡀࡑࡈࡉࡌ ࡍࡅࡀࡌࡖ ࡐࡇࡍࡊࡀࡁ ࡀࡉࡏࡓࡔ ࡀࡕࡀࡉࡋࡉࡋ ࡍࡌ ࡍࡅࡀࡌ {ࡀࡉࡌࡋࡀ ࡕࡑࡀࡌࡊࡉࡋ ࡀࡌࡋࡀ ࡀࡈࡔࡊࡅ ࡊࡀࡋࡓࡀࡌࡏ ࡍࡀࡀ

[5]

ࡊࡇࡌࡅࡎ ࡀࡉࡅࡀࡄ ࡀࡉࡎࡓࡐࡀ ࡀࡌࡅࡀࡓ ࡀࡉࡅࡀࡄ ࡀࡉࡎࡓࡐࡀ ࡀࡐࡉࡋࡀ ࡓࡀࡎࡉࡓࡕ ࡕࡀࡅࡄࡀ ࡇࡉࡐࡔࡍࡀࡖ ࡍࡀࡊࡀ ࡍࡌ ࡇࡅࡀࡆ ࡀࡅࡀࡄ ࡀࡕࡀ ࡀࡅࡉࡆ ࡓࡉࡌࡎࡅࡉࡖ ࡇࡍࡕࡊࡉࡔ ࡍࡌ ࡍࡉࡕࡀ ࡍࡀࡃࡓࡀࡉ ࡎࡅࡄ ࡍࡌ ࡀࡉࡁࡕࡀࡉ ‖ ࡀࡉࡓࡕࡅࡏ ࡀࡐࡉࡋࡀ ࡓࡀࡎࡉࡓࡕ ࡍࡉࡁࡕࡀࡉ ࡀࡉࡓࡕࡅࡏ ࡀࡐࡉࡋࡀ ࡓࡀࡎࡉࡓࡕࡀ

ࡀࡓࡉࡁࡊࡀ ࡀࡁࡓ ࡍࡀࡀࡌࡖ ࡀࡎࡓࡀ ࡀࡉࡋࡅࡓࡀࡌࡀ ࡀࡓࡉࡁࡊࡀ ࡀࡁࡓ ࡍࡀࡀࡌࡖ ࡍࡇࡉࡌࡀࡉ ࡋࡏ ࡀࡉࡋࡅࡓࡀࡌࡀ ࡀࡓࡉࡁࡊࡀ ࡀࡁࡓ ࡍࡀࡀࡌࡖ ࡇࡋࡀࡌࡎࡏ ࡋࡏࡅ ࡀࡓࡉࡁࡊࡀ ࡀࡁࡓ ࡍࡀࡀࡌࡖ ࡇࡌࡀࡃࡅࡒ ࡋࡏࡅ ࡀࡉࡔࡅࡁࡋࡀ ࡀࡕࡀࡋࡕࡖ ࡍࡅࡄࡉࡀࡌࡅࡔ ࡀࡉࡋࡅࡓࡀࡌࡀ ࡀࡓࡌࡏࡅ ࡀࡌࡉࡔࡋ ࡀࡓࡌࡏ ࡍࡀࡌ ࡀࡉࡋࡅࡓࡀࡌࡀ ࡀࡉࡓࡕࡅࡏ ࡍࡌ ࡍࡀࡌ ࡀࡉࡋࡅࡓࡀࡌࡀ ࡋࡉࡉࡀࡌ ‖ ࡍࡀࡀࡌ ࡌࡀࡃࡅࡒ ࡋࡏࡅ ࡀࡉࡓࡕࡅࡏ ࡍࡌ ࡍࡀࡌ ࡀࡉࡋࡅࡓࡀࡌࡀ ࡇࡉࡍࡆࡉࡂ ࡕࡉࡁ ࡇࡋࡉࡎࡊࡀ ࡋࡉࡉࡀࡌࡅ ࡀࡋࡅࡏ ࡓࡀࡓࡀࡑࡈࡉࡌ ࡗ ࡀࡉࡋࡅࡓࡀࡌࡀ ࡀࡄࡓࡀࡌ ࡍࡅࡀࡌࡖ ࡀࡄࡉࡓࡁ ࡇࡌࡏ ࡋࡏ ࡀࡉࡅࡀࡄ ࡗ ࡀࡕࡍࡀࡉࡈࡀࡁࡖ ࡍࡅࡉࡀࡎࡓࡀ ࡋࡏ ࡀࡕࡉࡀࡁ ࡓࡀࡈࡍࡀ ࡀࡅࡄ ࡍࡀࡌ ࡀࡉࡋࡅࡓࡀࡌࡀ} ࡇࡋࡓࡀࡌࡍࡉࡖ ࡋࡉࡄࡀࡐࡕ ࡋࡉࡋࡀࡌ ࡕࡀࡅࡄࡖ ࡗ ࡊࡀࡔࡉࡐࡓࡀࡉࡏ ࡍࡀࡀࡅ ࡀࡐࡉࡋࡀ ࡓࡀࡎࡉࡓࡕ ࡀࡒࡓࡀ ࡀࡄࡉࡒࡓࡖ ࡀࡁࡌࡅࡒࡋ ࡀࡒࡓࡀ ࡍࡌࡅ ࡀࡅࡄ ࡍࡀࡉࡈ ࡍࡌ ࡌࡀࡃࡀࡅ ࡀࡓࡀࡅࡉࡄ ࡀࡌࡔࡅࡔ ࡓࡁ ࡀࡔࡉࡌ ࡍࡉࡆࡀࡄ ࡀࡉࡉࡄ ࡀࡉࡌ ࡍࡍࡅࡉࡄ ࡍࡉࡋࡀࡄ ࡍࡀࡐࡅࡂ ࡓࡉࡌࡎࡅࡉࡖ ࡇࡕࡅࡕࡀ ࡋࡏࡅ ࡍࡀࡐࡅࡂ ࡓࡀࡔࡖ ࡇࡕࡅࡕࡀ ࡋࡏࡅ

J ࡇࡋࡅࡓࡌࡀ :ࡀࡉࡋࡅࡓࡀࡌࡀ 17 A ࡊࡀࡉࡌࡎࡀ :ࡊࡀࡉࡌࡎ | GIJ ࡅࡄࡀࡌࡋ; H ࡅࡄࡀࡌ ࡋࡏ :ࡅࡄࡀࡌࡋࡀ | B ࡀࡉࡋࡅࡓࡌࡀ; G ࡀࡉࡋࡅࡓࡅࡌࡀ; H ࡇࡋࡅࡓࡀࡌࡀ; J ࡇࡋࡅࡓࡌࡀ :ࡀࡉࡋࡅࡓࡀࡌࡀ 16 ࡀࡁࡓ ࡍࡀࡀࡌࡖ ࡇࡋࡀࡌࡎࡏ ࡋࡏࡅ ࡀࡉࡁࡕࡀࡉ 18–17 HIJ ࡍࡉࡁࡕࡀࡉ :ࡀࡉࡁࡕࡀࡉ | >H :ࡀࡓࡉࡁࡊࡀ | HI ࡍࡇࡉࡌࡀࡉࡋ; J ࡍࡀࡉࡌࡀࡉࡋ :ࡍࡇࡉࡌࡀࡉ ࡋࡏ | B ࡀࡉࡋࡅࡓࡌࡀ; G ࡀࡉࡋࡅࡓࡀࡌࡀ; H ࡇࡋࡅࡓࡅࡌࡀ; >H :ࡀࡉࡁࡕࡀࡉ ࡀࡉࡓࡕࡅࡏ ࡀࡐࡉࡋࡀ ࡀࡊࡌ ࡀࡉࡋࡅࡓࡀࡌࡀ ࡀࡓࡉࡁࡊࡀ ࡀࡁࡓ ࡍࡀࡀࡌࡖ | BCD ࡇࡋࡀࡌࡎ ࡋࡏࡅ; H ࡇࡋࡀࡌࡎࡋࡅ; I ࡇࡋࡀࡌࡎࡋࡏࡅ; J ࡀࡉࡋࡀࡌࡎࡋࡅ :ࡇࡋࡀࡌࡎࡏ ࡋࡏࡅ 18 >G :ࡀࡓࡉࡁࡊࡀ ࡀࡉࡌࡀࡃࡅࡒࡋࡅ :ࡇࡌࡀࡃࡅࡒ ࡋࡏࡅ 19 IJ ࡍࡉࡁࡕࡀࡉ :ࡀࡉࡁࡕࡀࡉ | G ࡀࡁࡕࡀࡉ ࡀࡓࡕࡅࡏ ࡐࡀࡋࡀ :ࡀࡉࡁࡕࡀࡉ ࡀࡉࡓࡕࡅࡏ ࡀࡐࡉࡋࡀ | B ࡀࡉࡋࡅࡓࡌࡀ; G ࡀࡉࡋࡅࡓࡀࡌࡀ; H ࡇࡋࡅࡓࡅࡌࡀ; J ࡇࡋࡅࡓࡌࡀ :ࡀࡉࡋࡅࡓࡀࡌࡀ G ࡀࡋࡀࡓࡅࡓ; ; J ࡇࡋࡅࡓࡌࡀ :ࡀࡉࡋࡅࡓࡀࡌࡀ 20 B ࡀࡉࡋࡅࡓࡌࡀ; H ࡇࡋࡅࡓࡅࡌࡀ; J ࡇࡋࡅࡓࡌࡀ :ࡀࡉࡋࡅࡓࡀࡌࡀ | >G :ࡀࡉࡋࡅࡓࡀࡌࡀ ࡀࡓࡉࡁࡊࡀ ࡀࡁࡓ ࡍࡀࡀࡌࡖ | H ࡇࡌࡀࡃࡅࡒࡋࡅ; I ࡇࡌࡀࡃࡅࡒࡋࡏࡅ; J H ࡇࡋࡅࡓࡅࡌࡀ; J ࡇࡋࡅࡓࡌࡀ :ࡀࡉࡋࡅࡓࡀࡌࡀ 21 GHIJ ࡀࡉࡔࡅࡁࡋ :ࡀࡉࡔࡅࡁࡋࡀ | AC ࡀࡕࡀࡋࡕࡀࡖ; HJ ࡀࡕࡀࡋࡕ :ࡀࡕࡀࡋࡕࡖ | ACI ࡍࡅࡄࡉࡀࡌࡅࡔࡀ :1ࡍࡅࡄࡉࡀࡌࡅࡔ | B ࡀࡉࡋࡅࡓࡌࡀ; H ࡇࡋࡅࡓࡅࡌࡀ; J ࡇࡋࡅࡓࡌࡀ :ࡀࡉࡋࡅࡓࡀࡌࡀ 22 H ࡍࡋࡉࡋࡀࡂ :ࡍࡅࡋࡉࡋࡀࡂ | D ࡀࡌࡉࡀࡔࡅ :ࡀࡌࡉࡔࡅ | AC ࡀࡓࡌࡏ :ࡀࡓࡌࡏࡅ | BD ࡀࡌࡉࡀࡔࡋ; J ࡀࡌࡉࡔࡅ :ࡀࡌࡉࡔࡋ | G ࡀࡉࡋࡅࡓࡌࡀ; J ࡖ ࡀࡉࡌࡀࡃࡅࡒ ࡋࡏ :ࡌࡀࡃࡅࡒ ࡋࡏࡅ 23 C ࡀࡅࡒࡅࡀࡒ :ࡀࡒࡅࡀࡒ | BD ࡁࡀࡍࡎ :ࡁࡉࡎࡍࡀ | >I :ࡀࡉࡓࡕࡅࡏ ࡍࡌ | >H :ࡀࡉࡓࡕࡅࡏ ࡍࡌ ࡍࡀࡌ | B ࡍࡌ :ࡍࡀࡌ | G ࡀࡉࡋࡅࡓࡅࡌࡀ; HJ ࡇࡋࡅࡓࡅࡌࡀ :ࡀࡉࡋࡅࡓࡀࡌࡀ 26 J ࡍࡀࡌ ࡍࡀࡌ :ࡍࡀࡌ | G ࡀࡉࡋࡅࡓࡅࡌࡀ; H ࡇࡋࡅࡓࡅࡌࡀ; J ࡀࡉࡋࡅࡓࡌࡀ :ࡀࡉࡋࡅࡓࡀࡌࡀ 24 Gࡇࡌࡀࡃࡅࡒ :ࡌࡀࡃࡅࡒ | H ࡀࡌࡀࡃࡅࡒࡋࡅ; I ࡌࡀࡃࡅࡒࡋࡏࡅ; ࡀࡄࡉࡓࡁࡀ :ࡀࡄࡉࡓࡁ | GJ ࡇࡌࡏࡋ :ࡇࡌࡏ ࡋࡏ | AC ࡇࡉࡌࡏ ࡋࡏ; GHIJ ࡀࡃࡋࡀࡉ ࡀࡉࡅࡀࡄ :ࡀࡉࡅࡀࡄ 27 C ࡅࡄࡀࡌࡖ :ࡍࡅࡀࡌࡖ | AC ࡐࡇࡍࡊࡀࡁࡀ; J ࡐࡀࡍࡊࡀࡁ :ࡐࡇࡍࡊࡀࡁ | G ࡀࡉࡋࡅࡓࡅࡌࡀ; H ࡇࡋࡅࡓࡅࡌࡀ :ࡀࡉࡋࡅࡓࡀࡌࡀ 29 G ࡀࡉࡀࡓࡔ; J ࡀࡉࡏࡓࡀࡔ :ࡀࡉࡏࡓࡔ | >C :ࡍࡌ | G ࡍࡀࡌ :ࡍࡅࡀࡌ | BD ࡀࡕࡍࡀࡀࡈࡀࡁࡖ :ࡀࡕࡍࡀࡉࡈࡀࡁࡖ | GHJ ࡍࡉࡉࡀࡎࡓࡀ :ࡍࡅࡉࡀࡎࡓࡀ 28 AC AC ࡓࡀࡎࡉࡓࡕࡀ; J ࡓࡉࡎࡉࡓࡕ :ࡓࡀࡎࡉࡓࡕ 32 B ࡊࡀࡔࡉࡐࡓࡏ; C ࡊࡀࡔࡉࡐࡓࡀ; H ࡊࡔࡉࡐࡓࡀࡉࡏ :ࡊࡀࡔࡉࡐࡓࡀࡉࡏ 31 B ࡀࡓࡈࡍࡀ; HJ ࡀࡕࡉࡀࡁࡖ ࡀࡓࡈࡍࡀ :ࡓࡀࡈࡍࡀ | GJ ࡀࡉࡋࡅࡓࡅࡌࡀ; ࡀࡐࡔࡍࡀࡖ; J ࡀࡉࡐࡔࡍࡀࡖ :ࡇࡉࡐࡔࡍࡀࡖ | J ࡀࡉࡅࡀࡆ :ࡇࡅࡀࡆ 34 J ࡓࡉࡎࡉࡓࡕ :ࡓࡀࡎࡉࡓࡕ | AC ࡀࡁࡌࡅࡒࡋࡀ; G ࡀࡁࡌࡅࡒ ࡋࡏ :ࡀࡁࡌࡅࡒࡋ 33 J ࡊࡀࡌࡅࡎ :ࡊࡇࡌࡅࡎ | J ࡀࡉࡎࡓࡐࡉ :ࡀࡉࡎࡓࡐࡀ HJ ࡀࡉࡕࡅࡕࡀࡋࡅ; I ࡇࡕࡅࡕࡀࡋࡏࡅ :ࡇࡕࡅࡕࡀ ࡋࡏࡅ 37 GHIJ ࡓࡀࡁࡊࡀࡅࡉࡖ :ࡓࡉࡌࡎࡅࡉࡖ | AC ࡇࡍࡕࡊࡉࡔࡀ :ࡇࡍࡕࡊࡉࡔ | BJ ࡀࡌࡅࡔࡅࡔ :ࡀࡌࡔࡅࡔ 35 DHIJ ࡕࡀࡅࡄ :ࡕࡀࡅࡄࡀ | BGH B ࡀࡉࡕࡅࡕࡀ ࡋࡏࡅ; >G; HJ ࡀࡉࡕࡅࡕࡀࡋࡅ; I ࡇࡕࡅࡕࡀࡋࡏࡅ :ࡇࡕࡅࡕࡀ ࡋࡏࡅ 38 HIJ ࡍࡉࡁࡕࡀࡉ :ࡀࡉࡁࡕࡀࡉ | J ࡓࡉࡎࡉࡓࡕ :ࡓࡀࡎࡉࡓࡕ | G ࡓࡉࡌࡎࡅࡉ :ࡓࡉࡌࡎࡅࡉࡖ | G ࡀࡉࡕࡅࡕࡀ ࡋࡏࡅ; C ࡀࡉࡁࡕࡀࡉ; G ࡍࡉࡁࡕ :ࡍࡉࡁࡕࡀࡉ | BDG ࡓࡀࡎࡉࡓࡕ; J ࡓࡉࡎࡉࡓࡕ :ࡓࡀࡎࡉࡓࡕࡀ | H ࡓࡔࡖ :ࡓࡀࡔࡖ

20

25

30

35

Translation | 25

1:16 – 1:38

Tell me, upon what is the bed

of the great and powerful Intellect supported?

Tell me, how many thousands of excellencies

sit to the right of the great and powerful Intellect?

Tell me, how many thousands of excellencies

sit to the left of the great and powerful Intellect?

Tell me, how many thousands of excellencies

stand before the great and powerful Intellect?

20 Tell me, what are the names of the three robes

of splendor, light, and glory?

Tell me, who revealed speech and hearing

to the excellencies in their settlements?

Tell me, who among the excellencies

takes the incense holder,

and brings it before Intellect? Tell me, who among the excellencies

accepts prayer and praise,

25 and takes them to store in his treasury?

Tell me, when the fetus is formed,

in whose bosom is it formed?

When its mother has it,4

whose scent does it inhale?

Who among the liliths5

dwells in the beds of pregnant women?

{Tell me, who is the guardian of the house,

as far as the enclosure of the worlds?}”6

30 Ptahil spoke, saying to him,

“I shall tell you the truth,

and explain to you just as it was.

Twelve thousand leagues is

the width of the earth.

Twelve thousand leagues is

the distance from the earth to the vault of heaven.

Adam was made from clay.

His wife Eve came from her own source.7

35 This Oil, White Sesame’s son,

came from the settlement of Splendid Yusmir.8

These are living waters;

they come from the reservoir of the Jordan.9

Twelve thousand excellencies

sit beneath the vine Yusmir.

Twelve thousand excellencies

sit beneath the vine Shar.

4 GHIJ: “a child” 5 Liliths are female demons, who steal children. 6 Line 29 repeats line 15. The term “enclosure of the worlds” once again refers to the lightworlds rather than the material world (“the house”). 7 Literally “her own vessel.” 8 GHIJ: of Splendid Yukabar 9 The word yardənā in Mandaic is used as a place name, but more often refers generically to the free-flowing streams or rivers of water in which it is permissible to conduct a baptism.

‫‪26 | Text‬‬

‫‪40‬‬

‫‪45‬‬

‫‪50‬‬

‫‪55‬‬

‫ࡎࡓࡉࡍ ࡅࡀࡓࡁࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡍ‬ ‫ࡖࡏࡋ ࡃࡀࡓࡃࡀࡓࡉࡀ ࡋࡀࡌࡉࡔࡕࡓࡉࡀ‬ ‫ࡖࡋࡃࡀࡓࡃࡀࡓࡉࡀ ࡋࡀࡌࡉࡎࡕࡀࡊࡓ‬ ‫ࡀࡋࡌࡀ ࡋࡉࡊࡌࡀࡑࡕ ࡀࡋࡌࡉࡀ‬ ‫ࡏࡋ ࡌࡉࡉࡍࡋࡀࡕ ࡄࡉࡉࡀ ࡎࡌࡉࡀࡊ‬ ‫ࡕࡓࡉࡎࡀࡓ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡀ‬ ‫ࡕࡓࡉࡎࡀࡓ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡉࡀࡕࡁࡉࡀ‬ ‫ࡎࡓࡉࡍ ࡅࡀࡓࡁࡀ ࡀࡋࡉࡐࡀ ࡏࡅࡕࡓࡉࡀ ࡒࡀࡉࡌࡉࡀ‬ ‫ࡖࡆࡉࡅࡀ ࡄࡍࡅࡓࡀ ࡅࡏࡒࡀࡓࡀ‬

‫ࡅࡏࡋ ࡀࡕࡅࡕࡇ ࡖࡉࡐࡓࡅࡍ ࡂࡅࡐࡀࡍ‬ ‫ࡉࡅࡔࡀࡌࡉࡍ ࡓࡉࡌࡉࡅࡇ ࡋࡕࡉࡂࡓࡀ ࡓࡁࡀ‬ ‫ࡀࡁࡀࡕࡅࡓ ࡔࡉࡒࡋࡇ ࡀࡋࡁࡉࡃࡒࡀ ࡓࡀࡌࡀ‬ ‫ࡀࡀࡍ ࡕࡐࡀࡄࡉࡋ ࡄࡅࡉࡕ ࡀࡍࡈࡀࡓ ࡁࡀࡉࡕࡀ‬ ‫ࡀࡓࡎࡀ ࡖࡌࡀࡀࡍ ࡓࡁࡀ ࡀࡊࡁࡉࡓࡀ‬ ‫ࡋࡉࡀࡌࡉࡇࡍ ࡖࡌࡀࡀࡍ ࡓࡁࡀ ࡀࡊࡁࡉࡓࡀ‬ ‫ࡅࡏࡋ ࡀࡎࡌࡀࡋࡇ ࡖࡌࡀࡀࡍ ࡓࡁࡀ ࡀࡊࡁࡉࡓࡀ‬ ‫ࡅࡏࡋ ࡒࡅࡃࡀࡌࡇ ࡖࡌࡀࡀࡍ ࡓࡁࡀ ࡀࡊࡁࡉࡓࡀ‬ ‫ࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡕࡋࡀࡕࡀ ࡋࡁࡅࡔࡉࡀ‬ ‫ࡄࡀࡃ ࡄࡀࡃ ࡌࡀࡓࡐࡀࡔ ࡏࡋ ࡃࡅࡕࡊࡇ‬ ‫ࡔࡉࡂࡍࡋࡀࡍ ࡏࡅࡕࡓࡀ‬ ‫ࡅࡏࡋ ࡒࡅࡃࡀࡌ ࡌࡀࡀࡍ ࡌࡀࡉࡉࡋ‬ ‫ࡎࡀࡌࡀࡃࡍࡉࡓࡏࡉࡋ ࡏࡅࡕࡓࡀ‬ ‫ࡅࡌࡀࡉࡉࡋ ࡀࡊࡎࡉࡋࡇ ࡁࡉࡕ ࡂࡉࡆࡍࡉࡇ‬ ‫ࡗ ࡌࡉࡈࡑࡀࡓࡀࡓ ࡏࡅࡋࡀ‬ ‫ࡌࡉࡕࡎࡍࡉࡁ ࡌࡍ ࡄࡀࡋࡇࡑ‬ ‫ࡗ ࡄࡀࡅࡉࡀ ࡉࡀࡋࡃࡀ ࡌࡍ ࡓࡊࡀࡎ ࡏࡌࡇ‬ ‫ࡏࡋ ࡀࡓࡎࡀࡉࡉࡍ ࡖࡁࡀࡈࡀࡍࡕࡀ‬

‫ࡁࡀࡊࡍࡇࡐ ࡖࡀࡁࡅࡉࡀ ࡌࡉࡈࡑࡀࡓࡀࡓ‬ ‫ࡖࡀࡁࡅࡉࡀ ࡅࡁࡓࡊࡀࡎ ࡏࡌࡇ ࡌࡉࡓࡌࡉࡀ‬ ‫ࡁࡓࡉࡄࡀ ࡖࡄࡉࡉࡀ ࡌࡀࡓࡄࡀ‬ ‫ࡆࡀࡄࡓࡏࡉࡋ ࡋࡉࡋࡉࡕࡀ ࡔࡓࡏࡉࡀ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫ࡀࡍࡎࡉࡁ ࡒࡀࡅࡒࡀ ࡖࡓࡉࡄࡀ‬ ‫ࡌࡒࡀࡁࡉࡋ ࡁࡅࡕࡀ ࡅࡕࡅࡔࡁࡉࡄࡕࡀ ‖‬ ‫]‪[6‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫ࡁࡔࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡏࡋ ࡁࡀࡁ ࡀࡋࡌࡉࡀ ࡒࡀࡉࡉࡌ ࡅࡊࡔࡈࡀ‬ ‫ࡅࡀࡌࡀࡓ‬ ‫ࡌࡀࡍ ࡂࡋࡀ ࡓࡀࡆࡀ ࡖࡓࡁࡉࡀ‬

‫ࡅࡌࡔࡀࡉࡉࡋ‬ ‫ࡅࡕࡉࡂࡓࡀ ࡁࡄࡍࡅࡓࡀ ࡌࡀࡍ ࡓࡌࡀ‬

‫‪GI ࡀࡉࡓࡀࡃࡓࡀࡃࡋࡖ :ࡀࡉࡓࡀࡃࡓࡀࡃ ࡋࡏࡖ | HIJ ࡇࡉࡉࡌࡉࡓ :ࡇࡅࡉࡌࡉࡓ 40 C ࡀࡉࡁࡕࡀࡉ :ࡍࡉࡁࡕࡀࡉ | >H :ࡀࡉࡓࡕࡅࡏ | BG ࡀࡉࡕࡅࡕࡀ; HJ ࡀࡉࡕࡅࡕࡀࡋࡅ; I ࡇࡕࡅࡕࡀࡋࡏࡅ :ࡇࡕࡅࡕࡀ ࡋࡏࡅ 39‬‬

‫ࡋࡀࡌࡉࡔࡕࡓࡉࡀ‪HJ ࡓࡊࡀࡀࡕࡎࡉࡌࡀࡋ :ࡓࡊࡀࡕࡎࡉࡌࡀࡋ | A ࡀࡉࡓࡀࡃࡓࡀࡃࡋࡀ; BGH ࡀࡉࡓࡀࡃࡓࡀࡃࡋ; C ࡀࡉࡓࡀࡃࡓࡀࡃ ࡋࡏ :ࡀࡉࡓࡀࡃࡓࡀࡃࡋࡖ | BDGI ࡀࡒࡃࡉࡁࡋ :ࡀࡒࡃࡉࡁࡋࡀ 41 C ࡀࡉࡓࡕࡔࡌࡀࡋ :‬‬

‫;ࡋࡀࡌࡉࡎࡕࡉࡉࡊࡓ ‪:ࡕࡀࡋࡍࡉࡉࡌ ࡋࡏ 43 HJ ࡕࡑࡀࡌࡊࡉ ࡋࡏ :ࡕࡑࡀࡌࡊࡉࡋ | B ࡀࡓࡈࡍࡀ; J ࡓࡈࡍࡀ :ࡓࡀࡈࡍࡀ | AC ࡕࡉࡅࡄࡀ; H ࡕࡀࡅࡄ :ࡕࡉࡅࡄ | C ࡋࡉࡄࡀࡐࡕࡀ :ࡋࡉࡄࡀࡐࡕ 42 D‬‬

‫ࡏࡋࡌࡉࡉࡍࡋࡀࡕ ‪J ࡀࡉࡋࡀࡌࡎࡋࡅ :ࡇࡋࡀࡌࡎࡀ ࡋࡏࡅ 45 HJ ࡍࡉࡁࡕࡀࡉ :ࡀࡉࡁࡕࡀࡉ | J ࡓࡉࡎࡉࡓࡕ :ࡓࡀࡎࡉࡓࡕ | G ࡇࡋࡀࡌࡎࡋࡏࡅ ࡍࡇࡉࡌࡀࡉ ࡋࡏ; HJ ࡍࡀࡉࡌࡀࡉࡋ :ࡍࡇࡉࡌࡀࡉࡋ 44 GJ ࡕࡀࡋࡍࡉࡉࡌࡋ; I‬‬

‫;ࡅࡏࡋࡎࡌࡀࡋࡇ ‪ࡋࡏࡅ 46 HJ ࡍࡉࡁࡕࡀࡉ :ࡀࡉࡁࡕࡀࡉ | J ࡓࡉࡎࡉࡓࡕ :ࡓࡀࡎࡉࡓࡕ | >G :ࡀࡉࡁࡕࡀࡉ ࡀࡉࡓࡕࡅࡏ ࡀࡐࡉࡋࡀ ࡓࡀࡎࡉࡓࡕ ࡀࡓࡉࡁࡊࡀ ࡀࡁࡓ ࡍࡀࡀࡌࡖ ࡇࡋࡀࡌࡎࡀ ࡋࡏࡅ | H ࡇࡋࡀࡌࡎࡋࡅ; I‬‬ ‫ࡒࡅࡃࡀࡌࡇ‪:ࡀࡓࡅࡍࡄ | AC ࡀࡉࡔࡅࡁࡋࡀ :ࡀࡉࡔࡅࡁࡋ | C ࡀࡕࡀࡋࡕࡀࡖ :ࡀࡕࡀࡋࡕࡖ 47 C ࡍࡉࡓࡎࡀ :ࡍࡉࡓࡎ | AC ࡇࡌࡀࡃࡅࡒ ࡋࡏ; GH ࡇࡌࡀࡃࡅࡒࡋ; I ࡀࡌࡀࡃࡅࡒࡋࡏࡅ; J ࡀࡉࡌࡀࡃࡅࡒࡋࡅ :‬‬ ‫ࡅࡄࡍࡅࡓࡀ ‪ࡋࡏࡅ 50 BD ࡁࡀࡍࡎ :ࡁࡉࡎࡍࡀ | AC ࡍࡀࡋࡂࡍࡉࡉࡔ; H ࡍࡀࡋࡍࡂࡀࡔ :ࡍࡀࡋࡍࡂࡉࡔ 49 GH ࡇࡊࡕࡅࡃࡋ; I ࡇࡊࡕࡅࡃࡋࡏ; J ࡀࡊࡕࡅࡃࡋ :ࡇࡊࡕࡅࡃ ࡋࡏ | J ࡔࡉࡐࡓࡀࡌ :ࡔࡀࡐࡓࡀࡌ 48 H‬‬ ‫ࡒࡅࡃࡀࡌ‪G ࡋࡉࡏࡓࡀࡍࡃࡀࡌࡀࡎ; H ࡋࡉࡉࡏࡓࡀࡃࡀࡌࡀࡎ; IJ ࡋࡉࡏࡓࡍࡃࡀࡌࡀࡎ :ࡋࡉࡏࡓࡉࡍࡃࡀࡌࡀࡎ 51 G ࡖ ࡇࡌࡀࡃࡅࡒ ࡋࡏࡅ; H ࡖ ࡇࡌࡀࡃࡅࡒࡋࡅ; I ࡌࡀࡃࡅࡒࡋࡏࡅ; J ࡖ ࡀࡉࡌࡀࡃࡅࡒࡋࡅ :‬‬ ‫;ࡎࡀࡌࡉࡃࡍࡀࡓࡏࡉࡋ ‪ࡑࡇࡋࡀࡄ ࡍࡌ ࡁࡉࡍࡎࡕࡉࡌ ࡓࡀࡓࡀࡑࡈࡉࡌ 54–53 HJ ࡐࡀࡍࡊࡀࡁ :ࡐࡇࡍࡊࡀࡁ 53 G ࡉࡍࡆࡉࡂ :ࡇࡉࡍࡆࡉࡂ 52 AC ࡋࡉࡁࡀࡒࡌࡀ :ࡋࡉࡁࡀࡒࡌ | G ࡀࡉࡓࡕࡅࡏ :ࡀࡓࡕࡅࡏ | AC‬‬ ‫ࡖࡀࡁࡅࡉࡀ‪AD ࡇࡉࡌࡏ; C ࡀࡉࡌࡓࡉࡕ ࡇࡌࡏ :ࡇࡌࡏ 55 J ࡎࡀࡊࡓࡁ :ࡎࡀࡊࡓࡁࡅ | HJ ࡑࡀࡋࡀࡄ :ࡑࡇࡋࡀࡄ | H ࡁࡑࡉࡍࡉࡕࡉࡌ; I ࡁࡉࡍࡎࡉࡕࡉࡌ; J ࡁࡉࡍࡎࡉࡌ :ࡁࡉࡍࡎࡕࡉࡌ 54 >B :‬‬ ‫‪A ࡀࡉࡉࡓࡔ; J ࡀࡉࡏࡓࡀࡔ :ࡀࡉࡏࡓࡔ | A ࡋࡉࡍࡏࡓࡀࡆ; C ࡋࡍࡉࡓࡀࡆ; HJ ࡋࡉࡉࡏࡉࡓࡄࡀࡆ :ࡋࡉࡏࡓࡄࡀࡆ | BD ࡀࡕࡍࡀࡀࡈࡀࡁࡖ; C> ࡖ :ࡀࡕࡍࡀࡈࡀࡁࡖ | BD ࡍࡅࡉࡀࡎࡓࡀ :ࡍࡉࡉࡀࡎࡓࡀ 56‬‬ ‫‪:ࡀࡌࡓ ࡍࡀࡌ ࡀࡓࡅࡍࡄࡁ ࡀࡓࡂࡉࡕࡅ ࡀࡉࡁࡓࡖ ࡀࡆࡀࡓ ࡀࡋࡂ ࡍࡀࡌ 3 G [...]ࡅ :ࡋࡉࡉࡀࡔࡌࡅ | GHIJ ࡁࡀࡁࡋ :ࡁࡀࡁ ࡋࡏ 1 G ࡀࡓࡅࡍࡄ ࡁࡀ[...] :ࡀࡓࡅࡍࡄ ࡁࡀࡓࡅࡀࡓࡌ 58 C ࡀࡊࡉࡆࡅ :ࡀࡊࡉࡀࡆࡅ 57‬‬ ‫‪C ࡀࡓࡅࡍࡄࡀࡁࡖ; D ࡀࡓࡅࡍࡄࡉࡁ; G [...]ࡀࡁ; HIJ ࡀࡓࡅࡍࡄࡀࡁ :ࡀࡓࡅࡍࡄࡁ | >B‬‬

Translation | 27

1:39 – 2:3

40

Twenty-four thousand excellencies

sit beneath the vine Pirun.

Yushamen set in motion the great conflict,

which will not be resolved for an eternity.

Abator caused the high breach,

which will not be plugged for an eternity.

I, Ptahil, am the guardian of the house,

as far as the enclosure of the worlds.10

The bed of the great and powerful Intellect

is supported upon the word of Life.

To the right of the great and powerful Intellect

sit twelve thousand excellencies.

45 To the left of the great and powerful Intellect

sit twelve thousand excellencies.

Before the great and powerful Intellect

stand twenty-four thousand excellencies.

As for the names of the three robes

of splendor, light, and glory,

they are self-explanatory.11 Excellent Shunglan

takes the incense holder

50 and brings it before Intellect.

Excellent Samandirel

accepts prayer and praise,

and brings them to store in his treasury. When the fetus is formed,

it is formed in the bosom of its father.

It is taken from its father’s loins,

and moved into its mother’s womb.

55 While the child is within its mother’s womb,

it inhales the scent of Life.

The lilith Zahriel12

dwells in the beds of pregnant women.”

The triumphant Life speaks,

and the man who went here triumphs!

In the name of the Great Life,

may the sublime light be magnified!

2. Truth stands by the worlds’ entrance,

asking questions [to the world].

He said, “Who revealed the secret of the Great,

and started the fight with the Light?

10 The term “worlds” here refers to the lightworlds rather than the material world (“the house”). 11 Literally “each is explained in its place.” 12 AC “Zarniel”

28 | Text

[7]

ࡀࡄࡂ ࡍࡀࡌ ࡎࡉࡅࡀࡍࡉࡉࡎࡁ ࡀࡄࡅࡂࡅ ࡇࡊࡕࡅࡃ ࡍࡌ ࡇࡋࡐࡉࡔࡀ ࡍࡀࡌ ࡍࡉࡌࡀࡔࡅࡉ ࡋࡏࡅ ࡀࡉࡅࡉࡓࡉࡒ ࡀࡌࡋࡀࡁ ࡍࡀࡀࡓࡎࡅࡄ ࡅࡄࡀࡌࡋ ࡀࡌࡋࡀࡁ ࡇࡋࡉࡋࡀࡂ ࡍࡀࡌ ࡀࡈࡔࡊࡅࡅ ࡃࡀࡁࡀ ࡍࡀࡌ ࡀࡌࡅࡓࡌࡏࡁ ࡔࡅࡂࡓࡀࡌࡅ ࡀࡌࡋࡀࡁ ࡇࡁࡀࡌࡓ ࡍࡀࡌ ࡀࡁࡀࡓࡒࡅ ࡀࡋࡂ ࡍࡀࡌ ࡀࡓࡅࡍࡄࡖ ࡀࡆࡀࡓࡅ ࡕࡀࡅࡄࡀࡋࡖ ࡗ ࡀࡕࡋࡍࡉࡉࡌ ࡋࡏ ࡇࡓࡌࡏ ࡍࡀࡌࡅ ࡀࡌࡋࡀࡁ ࡇࡁࡀࡌࡓ ࡀࡁࡀࡓࡒࡅ ࡓࡀࡕࡀ ࡓࡀࡕࡀࡁ ࡇࡉࡌࡉࡓࡅ ࡇࡂࡋࡐࡀࡅ ࡔࡉࡓࡁ ࡔࡉࡓ ࡍࡌ ࡀࡉࡉࡄࡖ ࡀࡋࡀࡒࡋ ࡇࡉࡓࡉࡒࡅ ࡇࡑࡓࡅࡏ ࡍࡌ ࡔࡀࡐࡓࡀࡕࡏ ࡓࡁ ࡓࡀࡔࡊࡀࡅࡉ

[8]

ࡕࡀࡅࡄࡖ ࡗ ࡊࡀࡔࡉࡐࡓࡀࡉࡏ ࡍࡀࡀࡅ ࡀࡌࡓ ࡀࡓࡅࡍࡄࡀࡁ ࡀࡓࡂࡉࡕࡅ ‖ ࡍࡀࡂ ࡎࡉࡅࡀࡍࡉࡉࡎࡁ ࡀࡄࡅࡂࡅ ࡀࡋࡂ ࡊࡀࡅࡔࡄࡖ ࡀࡆࡀࡓࡅ ࡇࡋࡕࡉࡋ ࡊࡀࡀࡎࡖ ࡀࡓࡅࡎࡏࡁ ࡀࡁࡀࡓࡒ ࡃࡀࡁࡉࡌ ࡀࡁࡖ ࡍࡉࡌࡀࡔࡅࡉ ࡁࡉࡕࡏ ࡌࡀࡋࡀࡋࡖ ࡀࡅࡄ ࡀࡓࡉࡃࡎ ࡅࡀࡋࡖ ࡀࡉࡓࡒࡉࡕࡏࡀࡋ ࡀࡉࡓࡕࡅࡏ ࡕࡀࡊࡅࡀ ࡇࡐࡋࡔࡀ ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄࡖ ࡋࡅࡍࡈࡉࡌࡀ

ࡀࡕࡍࡀࡊࡉࡔࡋ ࡍࡍࡉࡉࡍࡃࡀ ࡍࡀࡌ ࡀࡓࡅࡎࡏࡁ ࡇࡓࡎࡏ ࡍࡀࡌ ࡓࡅࡏࡋ ࡀࡉࡅࡉࡅࡀࡔ ࡍࡀࡀࡉࡀࡃ ࡅࡄࡀࡌࡋ ࡓࡅࡕࡀࡁࡀࡋ ࡀࡓࡌࡏ ‖ ࡍࡌ ࡀࡄࡅࡓࡋ ࡀࡉࡕࡀ ࡍࡀࡌ ࡀࡕࡅࡄࡍࡉࡋ ࡀࡁࡓ ࡍࡀࡉࡃࡋ ࡊࡇࡐࡏ ࡍࡀࡌ ࡀࡕࡀࡃࡉࡁࡏ ࡁࡉࡓࡄࡀ ࡍࡀࡌ ࡀࡕࡍࡀࡊࡉࡔ ࡔࡉࡂࡀࡔ ࡍࡀࡌ ࡀࡁࡓ ࡍࡀࡉࡀࡆࡋ ࡇࡉࡕࡀ ࡍࡀࡌ ࡀࡕࡄࡉࡁࡔࡅࡕࡋ ࡇࡈࡂࡉࡋ ࡍࡀࡌ ࡀࡕࡄࡉࡁࡔࡅࡕࡁ ࡇࡁࡀࡓࡒ ࡍࡀࡌ ࡀࡈࡔࡊࡅ ࡓࡀࡌࡀ ࡀࡆࡀࡄ ࡗ ࡓࡀࡌࡀࡅ ࡀࡈࡔࡊࡅ ࡊࡀࡋࡓࡀࡌࡏ ࡍࡀࡀ ࡀࡉࡁࡓࡖ ࡀࡆࡀࡓ ࡀࡋࡂ ࡍࡉࡌࡀࡔࡅࡉ ࡀࡕࡍࡀࡊࡉࡔࡋ ࡍࡍࡉࡉࡍࡃࡀ ࡋࡉࡁࡉࡄ ࡎࡉࡅࡀࡍࡉࡉࡎࡁ ࡍࡀࡂ ࡀࡄࡅࡂ ࡓࡀࡕࡎࡏ ࡀࡉࡉࡄ ࡕࡀࡋࡍࡉࡉࡌࡁ ࡓࡅࡏ ࡋࡅࡍࡈࡉࡌࡀ ࡋࡐࡀࡔࡀࡕࡏ ࡍࡉࡌࡀࡔࡅࡉ ࡀࡉࡁࡓࡅࡓ ࡕࡉࡁ ࡀࡓࡂࡉࡕ ࡀࡉࡌࡓࡉࡌࡅ ࡀࡓࡅࡎࡏࡁ ࡓࡀࡕࡎࡏࡅ ࡀࡕࡅࡔࡉࡁ ࡁࡉࡔࡀࡄ ࡋࡅࡍࡈࡉࡌࡀ ࡇࡌࡐࡅ ࡇࡐࡋࡔࡀ ࡊࡊࡀࡀࡌࡕࡏࡀࡋࡅ ࡍࡀࡓࡀࡋ ࡍࡀࡀࡉࡀࡃ ࡀࡉࡅࡉࡅࡀࡔ ࡓࡅࡕࡀࡁࡀ

:ࡇࡓࡎࡏ | GHJ ࡓࡅࡏ :ࡓࡅࡏࡋ 5 HIJ ࡍࡀࡂ :ࡀࡄࡂ | G [...]ࡋࡋࡁ :ࡍࡀࡌ ࡎࡉࡅࡀࡍࡉࡉࡎࡁ | C ࡀࡄࡅࡂ :ࡀࡄࡅࡂࡅ | C ࡀࡕࡍࡀࡊࡉࡔࡉࡋ :ࡀࡕࡍࡀࡊࡉࡔࡋ | ABDHIJ ࡍࡍࡅࡉࡍࡃࡀ :ࡍࡍࡉࡉࡍࡃࡀ 4

ࡋࡏ :ࡓࡅࡕࡀࡁࡀࡋ 6 J ࡀࡊࡕࡅࡃ :ࡇࡊࡕࡅࡃ

| CGHI ࡇࡐࡋࡔࡀ; J ࡇࡋࡐࡅࡔࡀ :ࡇࡋࡐࡉࡔࡀ | HIJ ࡍࡉࡌࡀࡔࡅࡉࡋࡅ :ࡍࡉࡌࡀࡔࡅࡉ ࡋࡏࡅ | C ࡋࡏ :ࡋࡏࡅ | A ࡇࡉࡓࡎࡏ; GI ࡇࡓࡎࡀ; J ࡀࡉࡓࡎࡀ

p.) ࡍࡀࡀࡓࡎࡄ ࡅࡄ ࡀࡌࡋࡀ; G ࡀࡉࡅࡓࡒ; HJ ࡀࡉࡅࡓࡒ ࡀࡌࡋࡀࡁ :ࡀࡉࡅࡉࡓࡉࡒ ࡀࡌࡋࡀࡁ | A ࡅࡄࡀࡌ ࡋࡏࡅ; B ࡋࡏ;

ࡅࡄࡀࡌ ࡋࡏ :2ࡅࡄࡀࡌࡋ | BD ࡀࡉࡅࡀࡔ; >H :ࡀࡉࡅࡉࡅࡀࡔ | HIJ ࡓࡅࡕࡀࡁࡀ ࡀࡈࡔࡊࡅ ࡀࡕࡅࡄࡍࡉࡋ :ࡀࡕࡅࡄࡍࡉࡋ 8 C ࡀࡌࡋࡀ :ࡀࡌࡋࡀࡁ | J ࡇࡋࡉࡋࡉࡂ :ࡇࡋࡉࡋࡀࡂ | C ࡀࡈࡔࡊࡅ :ࡀࡈࡔࡊࡅࡅ | CGH ࡍࡀࡌ :ࡍࡌ | HIJ ࡀࡄࡅࡓࡋࡅ :ࡀࡄࡅࡓࡋ 7 C ࡀࡉࡅࡉࡓࡉࡒ ࡀࡌࡋࡀࡁ (4 H ࡀࡌࡅࡓࡌࡁ; J ࡀࡌࡅࡓࡌࡅࡏࡁ :ࡀࡌࡅࡓࡌࡏࡁ | C ࡔࡅࡂࡓࡀࡌ :ࡔࡅࡂࡓࡀࡌࡅ | >B; G ࡇࡉࡕࡀ ࡍࡀࡌ :ࡀࡉࡕࡀ ࡍࡀࡌ | A ࡀࡕࡅࡄࡍࡉࡋࡀ; C ࡀࡓࡀࡔ ࡅࡄ ࡀࡓࡂࡀࡕ ࡀࡌࡓ ࡍࡀࡌ ࡋࡉࡀࡔࡌ ࡌࡀࡉࡀࡒ ࡀࡕࡀࡃࡉࡁࡏ ࡁࡉࡓࡄࡀ ࡍࡀࡌ 10 J ࡀࡁࡉࡌࡓ :ࡇࡁࡀࡌࡓ | C ࡍࡌࡅ ࡀࡁࡀࡓࡒ :ࡍࡀࡌ ࡀࡁࡀࡓࡒࡅ | AD ࡍࡀࡉࡃ ࡋࡏ; C ࡍࡀࡀࡃࡋ :ࡍࡀࡉࡃࡋ | C ࡀࡊࡉࡐࡀ; J ࡊࡀࡐࡏ :ࡊࡇࡐࡏ | GHJ ࡍࡀࡌࡅ :1ࡍࡀࡌ 9 :ࡇࡓࡌࡏ | ACJ ࡀࡕࡍࡀࡊࡉࡔ; H ࡀࡕࡍࡀࡊࡉࡔࡋ :ࡀࡕࡍࡀࡊࡉࡔ | HJ ࡍࡍࡅࡉࡔࡂࡉࡔ :ࡔࡉࡂࡀࡔ 11 C ࡀࡓࡅࡍࡄ ࡀࡆࡀࡓ :ࡀࡓࡅࡍࡄࡖ ࡀࡆࡀࡓࡅ | BD ࡁࡉࡓࡄ :ࡁࡉࡓࡄࡀ | >J :ࡀࡓࡅࡍࡄࡖ ࡀࡆࡀࡓࡅ AGI ࡇࡁࡀࡌࡓࡀ :ࡇࡁࡀࡌࡓ | C ࡀࡁࡀࡓࡀࡒࡏ :ࡀࡁࡀࡓࡒࡅ | J ࡀࡉࡕࡀ :ࡇࡉࡕࡀ 12 ABD ࡕࡀࡅࡄࡀࡋ :ࡕࡀࡅࡄࡀࡋࡖ | C ࡕࡀࡋࡍࡀࡉࡌࡋ; GHJ ࡀࡕࡋࡍࡉࡉࡌࡋ :ࡀࡕࡋࡍࡉࡉࡌ ࡋࡏ | G ࡇࡓࡌࡀ; HJ ࡀࡓࡌࡀ :ࡀࡕࡄࡉࡁࡔࡅࡕࡁ | J ࡀࡁࡀࡓࡒ :ࡇࡁࡀࡓࡒ 14 B ࡇࡀࡉࡌࡉࡓࡅ; C ࡇࡀࡌࡉࡓ; HIJ ࡇࡉࡉࡌࡉࡓࡅ :ࡇࡉࡌࡉࡓࡅ | G ࡇࡉࡉࡂࡋࡐࡀࡅ; J ࡀࡂࡋࡐࡀࡅ :ࡇࡂࡋࡐࡀࡅ | C ࡀࡕࡄࡉࡁࡔࡕࡋ :ࡀࡕࡄࡉࡁࡔࡅࡕࡋ 13 ࡔࡀࡐࡓࡀࡕࡏࡅ; J ࡔࡉࡐࡓࡉࡕࡏࡅ :ࡔࡀࡐࡓࡀࡕࡏ | C ࡓࡀࡁࡀ; GHIJ ࡇࡉࡐࡔࡍࡀࡁ ࡓࡀࡁ :ࡓࡁ | HJ ࡓࡀࡁࡊࡀࡅࡉ :ࡓࡀࡔࡊࡀࡅࡉ 15 HI ࡇࡉࡉࡓࡉࡒࡅ; J ࡀࡉࡅࡓࡉࡒࡅ :ࡇࡉࡓࡉࡒࡅ | D ࡀࡕࡄࡉࡁࡔࡕࡉࡁ :ࡀࡓࡅࡍࡄࡀࡁ | C ࡀࡁࡓ :ࡀࡉࡁࡓࡖ 18 A ࡕࡀࡅࡄࡀࡖ ࡗ; BD ࡀࡅࡄࡖ ࡗ; C ࡕࡀࡅࡄࡖ ࡀࡗ :ࡕࡀࡅࡄࡖ ࡗ | J ࡊࡉࡋࡓࡀࡌࡏ :ࡊࡀࡋࡓࡀࡌࡏ 17 HJ ࡀࡉࡑࡓࡅࡏ :ࡇࡑࡓࡅࡏ | GHI ࡀࡄࡅࡂࡅ :ࡀࡄࡅࡂ 20 >H :ࡎࡉࡅࡀࡍࡉࡉࡎࡁ ࡍࡀࡂ ࡀࡄࡅࡂ ࡍࡀࡂ 20–19 C ࡀࡄࡅࡂ :ࡀࡄࡅࡂࡅ | C ࡀࡕࡍࡀࡊࡉࡔࡉࡋ :ࡀࡕࡍࡀࡊࡉࡔࡋ | ABDHIJ ࡍࡍࡅࡉࡍࡃࡀ :ࡍࡍࡉࡉࡍࡃࡀ 19 ABD ࡀࡓࡅࡍࡄࡀࡁ C ࡋࡐࡉࡔࡀࡕࡏ; H ࡋࡐࡀࡔࡀࡕࡔࡏ; IJ ࡋࡐࡀࡀࡕࡔࡏ :ࡋࡐࡀࡔࡀࡕࡏ 22 H ࡀࡓࡅࡎࡏࡁࡅ :ࡀࡓࡅࡎࡏࡁ | GI ࡓࡀࡕࡎ :ࡓࡀࡕࡎࡏ | C ࡀࡉࡉࡄࡖ :ࡀࡉࡉࡄ 21 GJ ࡍࡀࡂ :ࡀࡋࡂ | >J :ࡍࡀࡂ | D ABD ࡀࡓࡉࡃࡎࡏ :ࡀࡓࡉࡃࡎ | D ࡇࡋࡐࡉࡔࡀ; G ࡀࡉࡐࡋࡔࡀ :ࡇࡐࡋࡔࡀ 25 HJ ࡀࡉࡌࡋࡀ ࡌࡀࡋࡀࡋࡖ :ࡌࡀࡋࡀࡋࡖ | CH ࡓࡀࡕࡎࡏ; J ࡓࡉࡕࡎࡏࡅ :ࡓࡀࡕࡎࡏࡅ 24 GHJ ࡍࡌ :ࡕࡉࡁ 23 J ࡀࡉࡐࡋࡔࡀ :ࡇࡐࡋࡔࡀ | I ࡀࡅࡉࡆࡋࡉࡁࡉࡄࡖ :ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄࡖ 27 C ࡀࡉࡓࡒࡕࡏࡀࡋ :ࡀࡉࡓࡒࡉࡕࡏࡀࡋ | D ࡀࡉࡓࡅࡕࡅࡏ :ࡀࡉࡓࡕࡅࡏ | D ࡊࡊࡀࡀࡌࡏࡀࡋࡅ; I ࡊࡊࡀࡀࡌࡕࡏ ࡀࡋࡅ :ࡊࡊࡀࡀࡌࡕࡏࡀࡋࡅ 26 C ࡇࡐࡋࡀࡔࡀ;

5

10

15

20

25

Translation | 29

2:4 – 2:27

Who shook the settlements, 5 Who bound Ur?

10

and caused the rumbling in Senyawis?13 Who cast Yushamen down from his place?

Why did they make Abator a judge?

Why was inequality created in the world?

Who told Spirit,14

and who revealed the truth to the world?

Who brought calm,

and who created strife on high?

Who corrupted the great justice,

and who declared war against the world?

Who caused the works to be destroyed,

and who revealed the secret of the Light?

Who disturbed settlements,

and who spoke the word when it did not exist?

Who brought a great weapon,

and waged war against the world?

Who seized praise,

divided it up, and put it in each place?

Who offered praise,

and recited it to Life’s voice from start to finish?”

15 When Truth had said this,

my son15 Yukashar searched his memory,

and he said, “I shall tell you the truth,

and I shall explain to you just as it was.

Yushamen revealed the secret of the Great,

and started the fight with the light.

Hibel shook the settlements,

and caused the rumbling in Senyawis.

20 He caused the rumbling in Senyawis,

and revealed darkness’s secret.

Ur was bound by Life’s word

with the ties that are endless.

Yushamen was cast down

because he wanted to make an attack

and start a fight with the Mighty’s house. He hatched wicked schemes and was bound, 25 He cast down his own mouth,

so Yushamen might stay put for eternity. because he was not orderly.

He had no concern and was not humbled,

and was not called forth like the excellencies.

They16 made Abator a judge,

because Excellent Hibel cast him down.

13 14 15 16

One of the darkworlds. In place of lə-ruhā men emrā ‘to Spirit from speaking,’ read lə-ruhā man əmar. GI “Yukashar shone by himself,” HJ “Yukabar shone by himself” The Life.

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‫‪45‬‬

‫‪50‬‬

‫ࡄࡆࡀ ࡁࡓࡇ ࡁࡌࡉࡀ ࡎࡉࡀࡅࡉࡀ ࡄࡅ‬ ‫ࡅࡀࡌࡀࡓ‬ ‫ࡀࡀࡍ ࡁࡓ ࡌࡀࡋࡉࡊࡀ‬ ‫ࡅࡀࡌࡀࡓ‬ ‫ࡏࡎࡉࡒࡕࡀ ࡕࡀࡓࡉࡑࡀࡍ ࡁࡔࡉࡊࡕࡍࡀࡉ‬ ‫ࡒࡉࡓࡉࡉࡇ ࡋࡕࡐࡀࡄࡉࡋ ࡁࡓࡇ‬ ‫ࡀࡁࡀࡕࡅࡓ ࡀࡎࡉࡊࡋ ࡁࡀࡁࡀࡄࡀࡕࡇ ࡅࡁࡀࡁࡉࡕ‬ ‫ࡅࡀࡆࡀࡋ ࡌࡅࡆࡀࡉࡍࡀ ࡄࡅࡀ ‖‬ ‫ࡁࡀࡉࡊࡀ ࡅࡀࡋࡉࡀ ࡀࡁࡀࡕࡅࡓ‬ ‫ࡖࡀࡁࡀࡃ ࡈࡀࡁ ࡌࡀࡔࡀࡊ ࡈࡀࡁ‬ ‫ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡓࡁࡀ‬ ‫ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡌࡀࡋࡀࡊ‬ ‫ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡏࡓࡐࡉࡔࡀࡉࡀ‬ ‫ࡗ ࡉࡍࡄࡀ ࡄࡅࡉࡕ ࡅࡌࡉࡊࡀࡊ‬ ‫ࡋࡓࡅࡄࡀ ࡏࡌࡓࡀ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡋࡅࡊࡔࡈࡀ ࡂࡀࡋࡉࡋࡇ ࡂࡅࡁࡓࡀࡍ‬ ‫ࡉࡍࡄࡅࡕࡀ ࡀࡕࡉࡀ ࡉࡅࡀࡊࡁࡀࡓ‬ ‫ࡕࡐࡀࡄࡉࡋ ࡀࡄࡓࡉࡁ ࡏࡁࡉࡃࡀࡕࡀ‬ ‫ࡏࡕࡉࡍࡉࡑࡁ ࡔࡀࡂࡉࡔ ࡔࡉࡊࡀࡍࡕࡀ‬ ‫ࡕࡐࡀࡄࡉࡋ ࡀࡕࡉࡉࡇ ࡋࡆࡀࡉࡀࡍ ࡓࡁࡀ‬ ‫ࡄࡉࡁࡉࡋ ࡏࡅࡕࡓࡀ ࡋࡉࡂࡈࡇ ࡋࡕࡅࡔࡁࡉࡄࡕࡀ‬ ‫ࡄࡀࡆࡉࡍ ࡏࡕࡉࡍࡉࡑࡁ ࡋࡒࡀࡋࡀ‬

‫ࡁࡔࡉࡊࡕࡍࡇ ࡒࡉࡓࡉࡉࡇ‬ ‫ࡕࡅࡌ ࡁࡓ ࡌࡀࡋࡉࡊࡀ ࡏࡕࡉࡒࡓࡉࡀ‬ ‫ࡄࡀࡉࡋࡀࡉ ࡄࡀࡅࡉࡀ ࡋࡄࡀࡃ ࡕࡓࡉࡍ‬ ‫ࡅࡀࡎࡒࡇ ࡁࡔࡉࡊࡕࡍࡇ ࡀࡅࡕࡁࡇ‬ ‫ࡔࡀࡋࡐࡀ ࡅࡌࡀࡔࡀࡐࡋ ࡌࡍ ࡅࡊࡓࡎࡉࡉࡇ‬ ‫ࡅࡎࡀࡋࡉࡒ ࡅࡌࡀࡈࡉࡀ ࡌࡓࡅࡌࡀ‬ ‫ࡖࡎࡉࡍࡀ ࡈࡀࡁࡉࡃ ࡁࡉࡔ ࡌࡀࡔࡀࡊ ࡈࡀࡁ‬ ‫ࡆࡅࡈࡀ ࡁࡕࡉࡁࡉࡋ ࡌࡀࡍ ࡔࡀࡅࡉࡀࡍ‬ ‫ࡁࡃࡀࡍࡁ ࡀࡋࡌࡉࡀ ࡌࡀࡍ ࡏࡅࡕࡁࡀࡍ‬ ‫ࡅࡌࡅࡆࡀࡉࡍࡀ ࡏࡋ ࡏࡃࡀࡉ ࡌࡀࡍ ࡓࡌࡀ‬ ‫ࡀࡋࡌࡀ ࡖࡌࡓࡉࡃࡀ ࡒࡓࡅࡍ‬ ‫ࡅࡕࡉࡂࡓࡀ ࡁࡉࡕ ࡄࡉࡉࡀ ࡓࡌࡀ‬ ‫ࡅࡀࡃࡍࡉࡅࡍࡍ ࡋࡉࡀࡓࡃࡉࡍࡀ ࡅࡊࡋࡄࡅࡍ‬ ‫ࡅࡌࡀࡓࡂࡅࡔ ࡉࡅࡔࡀࡌࡉࡍ ࡕࡉࡂࡓࡀ ࡓࡌࡀࡁࡇ ࡁࡀࡋࡌࡀ‬ ‫ࡅࡀࡀࡍࡍ ࡓࡀࡆࡀ ࡖࡄࡍࡅࡓࡀ ࡂࡋࡀ‬ ‫ࡁࡉࡄࡓࡀࡌ ࡏࡌࡓࡇ ࡋࡌࡉࡉࡍࡋࡕࡀ ࡗ ࡖࡋࡀࡄࡅࡀࡕ‬ ‫ࡅࡉࡍࡁࡈࡀ ࡓࡌࡀࡁࡇ ࡒࡓࡀࡁࡀ ࡁࡀࡋࡌࡀ‬ ‫ࡅࡀࡐࡋࡂࡇ ࡅࡓࡉࡌࡉࡇ ࡁࡀࡕࡀࡓ ࡀࡕࡀࡓ ‖‬ ‫ࡁࡌࡓࡅࡌࡀ ࡒࡓࡀ ࡅࡒࡀࡋࡀ ࡎࡋࡉࡒ ࡋࡁࡉࡕ ࡄࡉࡉࡀ‬

‫]‪[9‬‬

‫]‪[10‬‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫‪GH ࡀࡉࡓࡒࡉࡕࡏࡖ :ࡀࡉࡓࡒࡉࡕࡏ | >H :ࡀࡊࡉࡋࡀࡌ ࡓࡁ ࡌࡅࡕ | G ࡍࡌ ࡌࡅࡕ :ࡌࡅࡕ | H ࡊࡀࡋࡀࡌ ࡍࡀࡀ :ࡍࡀࡀ 30 C ࡀࡉࡓࡒ; G ࡇࡉࡅࡉࡓࡉࡒ; J ࡀࡉࡉࡓࡉࡒ :ࡇࡉࡉࡓࡉࡒ | H ࡇࡓࡁࡅ :ࡇࡓࡁ 28‬‬

‫‪ACD ࡇࡉࡓࡉࡒ; G ࡇࡉࡅࡉࡓࡉࡒ; J ࡀࡉࡉࡓࡉࡒ :ࡇࡉࡉࡓࡉࡒ 33 C ࡀࡉࡍࡕࡊࡀࡔࡀࡁ; J ࡀࡍࡕࡊࡉࡔࡁ :ࡉࡀࡍࡕࡊࡉࡔࡁ | A ࡍࡀࡑࡉࡉࡓࡀࡕ; C ࡍࡇࡑࡅࡅࡓࡀࡕ :ࡍࡀࡑࡉࡓࡀࡕ | BCG ࡀࡕࡒࡉࡎࡏ :ࡀࡕࡒࡉࡎࡏ 32‬‬ ‫ࡋࡕࡐࡀࡄࡉࡋ‪| ABD ࡇࡕࡀࡄࡀࡁࡀ :ࡇࡕࡀࡄࡀࡁࡀࡁ | J ࡋࡊࡀࡎࡀ :ࡋࡊࡉࡎࡀ | J ࡓࡀࡕࡀࡁࡀ :ࡓࡅࡕࡀࡁࡀ 34 CD ࡇࡉࡒࡎࡀࡅ :ࡇࡒࡎࡀࡅ | A ࡇࡓࡁࡀ :ࡇࡓࡁ | C ࡋࡉࡄࡀࡐࡕࡉࡋ :‬‬

‫ࡅࡁࡀࡁࡉࡕ‪ࡕࡉࡁ ࡀࡁࡅ :‬‬

‫‪adds ࡖ but then :ࡀࡍࡉࡀࡆࡅࡌ 35 ACD ࡇࡉࡎࡓࡊࡅ; J ࡀࡉࡎࡓࡊࡅ :ࡇࡉࡉࡎࡓࡊࡅ | >H :ࡇࡉࡉࡎࡓࡊࡅ ࡍࡌ | C ࡇࡋࡐࡉࡔࡀࡌࡅ :ࡋࡐࡀࡔࡀࡌࡅ | GHJ ࡀࡋࡐࡀࡀࡔ :ࡀࡐࡋࡀࡔ | C ࡕࡉࡁࡀࡁ; GHJ‬‬

‫‪ࡊࡀࡔࡀࡌ ࡔࡉࡁ ࡃࡉࡁࡀࡈ 38–37 HJ ࡃࡉࡁࡀࡈࡅ :ࡃࡉࡁࡀࡈ | >HIJ :2ࡁࡀࡈ | GH ࡃࡉࡁࡀࡖ :ࡃࡀࡁࡀࡖ 37 C ࡀࡋࡉࡀࡅ :ࡀࡉࡋࡀࡅ | GHJ ࡀࡊࡉࡀࡁࡅ :ࡀࡊࡉࡀࡁ 36 GHJ ࡀࡍࡉࡀࡆࡅࡌࡖ; I erases it‬‬ ‫ࡈࡀࡁ ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ‪AD ࡀࡉࡅࡄࡏ; GHJ ࡀࡉࡅࡄࡖ :ࡀࡉࡅࡄࡏࡖ 39 C ࡀࡉࡅࡉࡅࡀࡔ :ࡍࡀࡉࡅࡀࡔ | GH ࡀࡈࡅࡆࡅ :ࡀࡈࡅࡆ | G ࡀࡉࡅࡄࡖ :ࡀࡉࡅࡄࡏࡖ 38 GHJ ࡁࡀࡈࡖ :3ࡁࡀࡈ 37 >C :‬‬ ‫ࡀࡋࡌࡉࡀ‪ࡉࡀࡃࡏ ࡋࡏ ࡀࡍࡉࡀࡆࡅࡌࡅ ࡀࡉࡀࡔࡉࡐࡓࡏ ࡀࡉࡅࡄࡏࡖ | G ࡀࡉࡅࡄࡖ; HJ ࡀࡉࡅࡄࡏ :ࡀࡉࡅࡄࡏࡖ | C ࡕࡉࡓࡌࡏࡅ :ࡕࡉࡓࡌࡏ 40 C ࡉࡅࡁࡕࡅࡀ; H ࡍࡀࡁࡕࡅ; J ࡍࡀࡁࡕࡅࡀ :ࡍࡀࡁࡕࡅࡏ | A ࡀࡌࡋࡀ :‬‬ ‫ࡌࡀࡍ‪C ࡊࡀࡊࡉࡀࡌࡅ :ࡊࡀࡊࡉࡌࡅ | A ࡕࡉࡅࡄࡀ :ࡕࡉࡅࡄ 41 GIJ ࡉࡀࡃࡏࡁ; H ࡉࡀࡃࡏࡁࡅ :ࡉࡀࡃࡏ ࡋࡏ | GHJ ࡀࡍࡉࡀࡆࡅࡌ :ࡀࡍࡉࡀࡆࡅࡌࡅ | GHI ࡀࡉࡀࡔࡉࡐࡓ; J ࡀࡉࡉࡀࡔࡉࡐࡓ :ࡀࡉࡀࡔࡉࡐࡓࡏ | >C :‬‬ ‫ࡖࡌࡓࡉࡃࡀ‪:ࡓࡀࡁࡊࡀࡅࡉ 44 ABD ࡀࡍࡉࡃࡓࡀࡉ ࡋࡏ :ࡀࡍࡉࡃࡓࡀࡉࡋ | C ࡍࡍࡉࡉࡍࡃࡀࡅ :ࡍࡍࡅࡉࡍࡃࡀࡅ 43 >D :ࡀࡄࡅࡓࡋ 42 B ࡍࡀࡉࡅࡀࡔ; >AD :ࡍࡅࡓࡒ | ABC ࡀࡃࡉࡓࡌ; HJ ࡀࡉࡃࡉࡓࡌࡖ :‬‬ ‫ࡉࡅࡀࡊࡁࡀࡓ ࡅࡉࡅࡔࡀࡌࡉࡍ ‪HJ ࡌࡀࡓࡄࡉࡁࡅ :ࡌࡀࡓࡄࡉࡁ | B ࡔࡉࡂࡔ :ࡔࡉࡂࡀࡔ 46 H ࡍࡀࡀ; J ࡍࡀࡀࡅ :ࡍࡍࡀࡀࡅ | H ࡀࡕࡀࡃࡁࡏ :ࡀࡕࡀࡃࡉࡁࡏ 45 >GHJ :ࡔࡅࡂࡓࡀࡌࡅ | C ࡓࡀࡁࡊࡀࡅࡀࡉ; GJ‬‬ ‫;‪:ࡇࡁࡀࡌࡓ | ABD ࡍࡀࡉࡀࡆ ࡋࡏ :ࡍࡀࡉࡀࡆࡋ | ACD ࡇࡉࡕࡀ; HJ ࡀࡉࡉࡕࡀ :ࡇࡉࡉࡕࡀ 47 H ࡕࡀࡅࡄࡀࡋ :ࡕࡀࡅࡄࡀࡋࡖ | C ࡕࡀࡋࡍࡉࡉࡌࡋ; HJ ࡀࡕࡋࡍࡉࡉࡌ ࡋࡏ :ࡀࡕࡋࡍࡉࡉࡌࡋ | HJ ࡀࡓࡌࡏ :ࡇࡓࡌࡏ | >G‬‬ ‫ࡓࡌࡉࡁࡀ ‪:ࡁࡑࡉࡍࡉࡕࡏ 49 J ࡀࡉࡌࡉࡓࡅ :ࡇࡉࡌࡉࡓࡅ | HJ ࡀࡂࡋࡐࡀࡅ :ࡇࡂࡋࡐࡀࡅ | HJ ࡀࡈࡂࡉࡋ :ࡇࡈࡂࡉࡋ | CG ࡀࡉࡓࡕࡅࡏ ࡍࡉࡅࡁࡋࡉࡄ; HJ ࡀࡓࡕࡅࡏ ࡍࡅࡁࡋࡉࡄ :ࡀࡓࡕࡅࡏ ࡋࡉࡁࡉࡄ 48 HJ‬‬ ‫ࡏࡕࡉࡍࡀࡑࡁ ‪ACGI ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | H ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 50 C ࡋࡀࡒ :ࡀࡋࡀࡒࡅ | ACI ࡀࡌࡅࡓࡌࡏࡁ; J ࡀࡌࡅࡓࡌࡅࡏࡁ :ࡀࡌࡅࡓࡌࡁ | C ࡀࡋࡀࡒ :ࡀࡋࡀࡒࡋ | B‬‬

Translation | 31

2:28 – 2:51

He saw his son in the black water,

he summoned him to his settlement,

and he said, 30 “I am a king’s son,17

so therefore I shall be called a king’s son,”

and he said, “I shall place a seal on my settlement,

so that my strength will be doubled.”

He summoned his son Ptahil,

and raised him to sit in his settlement.

Abator wronged his ancestors and my house,

he was humbled and vanquished from his throne,18

35 and he went to become the scales.

Abator weeps and wails,

and it rises up and reaches heaven,

“Whoever does good finds what is bad,

whoever does evil finds good.

I said that I would be great,

who has made me so small on Earth?

I said that I would be a king,

who has set me up at the end of the worlds?

40 I said that I would be distinguished,

When I was gentle and meek,

why did they call me one who is rebellious?”

Manda d’Heyyi told Spirit,

and started the fight with Life’s house.

Gubran revealed the truth,

and shook all the rivers.

Yukabar brought calm,

and Yushamen started a fight and tumult.19

45 Ptahil caused works to be destroyed,

50

who has placed the scales in my hand?

and the Cloud revealed the light’s secret.

Transplant disturbed the settlements,

Behram said a word when it did not exist.

Ptahil brought a great weapon,

and Sprout waged war against the world.

Excellent Hibel20 caught praise,

divided it up, and cast it about in many places.

This was taken21 to the voice.

He called on high, and the voice rose up22.”

And Life triumphs!

In the name of the Great Life,

may the sublime light be magnified!

17 H “I am a king, son of kings.” 18 Unclear. The text reads “Abator wronged his ancestors and the house of the lowly (GHJ ‘lowland’) and weak (C ‘they vanquish him’) from his throne.” For šāplā ‘descending,’ possibly read šapli ‘they humbled him.’ 19 The text adds here {in the world}. 20 CGHJ “Excellent Helbun.” 21 In place of etenṣeb ‘it was/they were planted,’ read etenseb. 22 J adds “to the House of Life.”

32 | Text

ࡀࡌࡋࡀࡁ ࡓࡉࡕࡀࡉࡖ ࡀࡓࡅࡍࡄࡅ ࡉࡀࡋࡏ ࡍࡉࡉࡀࡕࡔࡉࡌࡅ ࡀࡉࡌࡉࡀࡒ ࡀࡉࡓࡕࡅࡏࡖ ࡍࡅࡋࡕࡀࡎࡉࡐࡀ [...] ࡀࡒࡓࡀࡋ ࡍࡅࡄࡉࡀࡊࡕࡅࡃ ࡍࡌ ࡀࡍࡉࡍࡀࡀ ࡓࡀࡌࡀࡔࡉࡕࡀࡋࡅ ࡀࡅࡄ ࡊࡍࡀࡉࡌࡀࡉ ࡍࡌࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡀࡑࡉࡌࡀࡋ ࡇࡋࡉࡀࡄࡁ ࡔࡍࡉࡏࡖ

[11]

ࡀࡓࡀࡒࡏ ࡕࡀࡅࡉࡂࡁ ࡁࡑࡉࡍࡉࡕࡏ ࡊࡍࡀࡁ ࡍࡊࡉࡔࡀࡌࡀࡋࡅ ‖ ࡍࡅࡄࡅࡁࡀ ࡍࡉࡉࡀࡁࡅ ࡀࡉࡓࡃࡀࡄ ࡀࡉࡔࡉࡁ ࡀࡉࡔࡉࡐࡓࡀࡕࡉࡌ ࡀࡉࡃࡀࡃࡄ ࡍࡌࡅ ࡀࡓࡂࡉࡕ ࡇࡋࡏ ࡀࡉࡌࡓࡍࡉ ࡅࡄࡀࡌࡁ ࡇࡉࡐࡔࡍࡀࡁ ࡔࡀࡐࡓࡀࡕࡉࡌࡅ

[12]

ࡅࡄ ࡔࡀࡐࡓࡀࡕࡉࡌࡀࡋ ࡔࡉࡔࡀࡒ ࡀࡉࡓࡌࡀ ࡕࡉࡍࡃࡊࡀࡀ ࡀࡁࡓ ࡀࡓࡂࡉࡕ ࡋࡏ ࡀࡉࡓࡌࡀ ࡍࡅࡕࡊࡉࡀࡆ ࡍࡅࡕࡉࡃࡁࡀ ࡅࡏ ࡀࡉࡈࡂࡀࡋࡀࡋ ࡌࡅࡓࡌࡏࡁ ࡍࡊࡅࡉࡀࡕࡋࡊࡅࡎࡅ ࡍࡀࡒࡀࡕࡌࡖ ࡀࡕࡀࡃࡉࡁࡏ ࡍࡅࡉࡁࡉࡓࡄࡀࡅ ࡇࡋࡕࡉࡋ ࡊࡀࡀࡎࡖ ࡀࡁࡀࡓࡒࡅ ࡀࡉࡋࡈࡀࡁࡀࡋࡖ ‖ ࡀࡉࡌࡉࡌࡔ ࡀࡉࡓࡉࡂࡅ ࡍࡊࡅࡅࡁࡀࡖ ࡀࡕࡍࡀࡊࡉࡔࡋ ࡇࡋࡏ ࡁࡉࡕࡀࡉࡖ ࡊࡀࡉࡋ ࡇࡋࡓࡀࡌࡍࡉࡅ ࡍࡉࡌࡀࡔࡅࡉࡖ ࡇࡓࡁ ࡀࡐࡉࡋࡀࡔࡌࡖ ࡀࡐࡉࡉࡎ ࡇࡈࡂࡉࡋࡍࡉ

ࡀࡉࡋࡀࡕࡀ ࡔࡐࡉࡍࡁ ࡀࡅࡉࡆ ࡀࡕࡉࡀࡌࡃࡀࡒ ࡕࡀࡅࡄ ࡀࡕࡁࡀࡔࡀࡄ ࡍࡉࡆࡀࡄ ࡉࡀࡊࡕࡅࡃ ࡍࡌ ࡍࡀࡐࡋࡔࡀࡖ ࡀࡓࡁࡀࡂ ࡀࡉࡓࡕࡅࡏࡖ ࡀࡍࡕࡉࡁࡋ ࡇࡋࡈࡀࡁࡉࡕࡀࡋ ࡀࡁࡓ ࡊࡀࡍࡅࡁࡋ ࡇࡓࡒࡉࡕࡀࡋ ࡍࡀࡃࡓࡀࡉࡁ ࡀࡉࡔࡂࡀࡔࡌ ࡀࡉࡌࡓࡉࡕࡀࡋ ࡇࡕࡉࡍࡀࡁࡖ ࡀࡓࡅࡀࡃࡋ ࡇࡓࡒࡉࡕࡀࡋ ࡀࡓࡂࡉࡕ ࡊࡀࡋࡉࡌࡀࡓࡖ ࡀࡌࡅࡉ ࡍࡅࡄࡋࡊࡅ ࡀࡕࡍࡀࡊࡉࡔࡁ ࡀࡉࡓࡃࡀࡄ ࡍࡅࡕࡀ ࡀࡉࡃࡀࡃࡄࡉࡁ ࡀࡉࡄࡀ ࡀࡉࡌࡉࡀࡒ ࡀࡉࡓࡌࡀࡅ ࡓࡀࡉࡀࡖ ࡀࡒࡓࡀ ࡍࡌ ࡒࡐࡀࡍ ࡍࡀࡉࡅࡁࡀ ࡀࡔࡉࡔࡀࡒ ࡍࡅࡉࡅࡄࡀ ࡌࡀࡎ ࡀࡕࡀࡅ ࡓࡀࡌࡀࡅ ࡀࡁࡓ ࡀࡓࡂࡉࡕࡋ ࡍࡀࡉࡌࡀࡓ ࡍࡀࡀ ࡅࡏ ࡀࡉࡅࡉࡌࡅࡓ ࡍࡅࡕࡍࡀࡀ ࡀࡋࡍࡏࡉࡄ ࡍࡅࡕࡍࡀࡀ ࡀࡉࡍࡒࡀࡉࡌ ࡀࡉࡓࡕࡅࡏ ࡍࡅࡄ ࡀࡉࡍࡒࡀࡉࡌ ࡀࡉࡓࡕࡅࡏ ࡀࡁࡓ ࡀࡓࡂࡉࡕࡋ ࡀࡉࡅࡉࡌࡅࡓ ࡍࡅࡕࡀ ࡀࡁࡓ ࡍࡀࡉࡀࡆ ࡃࡅࡁࡀ ࡌࡅࡒ ࡀࡆࡂࡅࡓ ࡅࡓࡃࡅ ࡀࡁࡓࡉࡄ ࡅࡌࡓ ࡓࡀࡉࡀࡖ ࡀࡒࡓࡀࡋ ࡕࡅࡍࡄࡅ ࡅࡓࡃ ࡀࡉࡎࡓࡊࡅࡅ ࡇࡒࡓࡀ ࡎࡐࡉࡖ ࡍࡉࡆࡀࡄ ࡀࡁࡓ ࡈࡀࡍࡁࡋ ࡇࡋࡓࡀࡌࡀ ࡓࡀࡉࡀࡖ ࡊࡀࡋࡀࡌ ࡀࡕࡀ

ACI ࡀࡉࡌࡋࡀࡁ :ࡀࡌࡋࡀࡁ | A ࡁࡉࡕࡀࡉࡖ; CHJ ࡓࡉࡕࡀࡉ; D ࡁࡉࡕࡀࡖ :ࡓࡉࡕࡀࡉࡖ | C ࡀࡓࡅࡍࡄ :ࡀࡓࡅࡍࡄࡅ | HJ ࡇࡋࡀࡕࡀ :ࡀࡉࡋࡀࡕࡀ | C ࡔࡐࡉࡍࡉࡁ; G ࡔࡐࡉࡍࡏࡖ; HJ ࡔࡐࡉࡍࡖ :ࡔࡐࡉࡍࡁ 1 HJ ࡉࡀࡒࡓࡀࡋ :ࡀࡒࡓࡀࡋ | C ࡍࡀࡐࡋࡔ :ࡍࡀࡐࡋࡔࡀࡖ 3 >C :ࡍࡉࡉࡀࡕࡔࡉࡌࡅ ࡀࡉࡌࡉࡀࡒ ࡀࡉࡓࡕࡅࡏࡖ ࡀࡕࡉࡀࡌࡃࡀࡒ ࡕࡀࡅࡄ | A ࡕࡀࡅࡄࡀ :ࡕࡀࡅࡄ | B ࡀࡕࡁࡔࡀࡄ :ࡀࡕࡁࡀࡔࡀࡄ 2

:ࡍࡌࡖ 5 B ࡍࡅࡉࡀࡊࡕࡅࡃ :ࡍࡅࡄࡉࡀࡊࡕࡅࡃ | J ࡍࡌ ࡍࡌ :ࡍࡌ | ACD ࡍࡀࡍࡀࡀ :ࡀࡍࡉࡍࡀࡀ | C ࡓࡀࡌࡀࡔࡀࡕࡀࡋࡅ; H ࡓࡀࡌࡀࡔࡀࡋࡅ :ࡓࡀࡌࡀࡔࡉࡕࡀࡋࡅ 4 C ࡍࡀࡋࡕࡀࡎࡉࡐࡀ :ࡍࡅࡋࡕࡀࡎࡉࡐࡀ

ࡇࡓࡃࡀࡄ :1ࡀࡉࡓࡃࡀࡄ 9 >GHJ :ࡀࡓࡀࡒࡏ | C ࡊࡀࡋࡀࡉࡌࡀࡓࡖ :ࡊࡀࡋࡉࡌࡀࡓࡖ 8 C ࡀࡉࡓࡒࡉࡕࡀࡋ :ࡇࡓࡒࡉࡕࡀࡋ 7 C ࡀࡉࡔࡅࡂࡀࡔࡌ :ࡀࡉࡔࡂࡀࡔࡌ 6 C ࡍࡍࡀࡉࡌࡀࡉ :ࡊࡍࡀࡉࡌࡀࡉ | ABD ࡍࡌ GIJ ࡀࡉࡃࡀࡃࡄࡁ :ࡀࡉࡃࡀࡃࡄࡉࡁ | HJ ࡇࡄࡀ :ࡀࡉࡄࡀ | A ࡍࡉࡌࡉࡀࡒ :ࡀࡉࡌࡉࡀࡒ 10 HIJ ࡀࡊࡉࡔࡀࡌࡀࡋࡅ :ࡍࡊࡉࡔࡀࡌࡀࡋࡅ | C ࡍࡉࡉࡀࡁ :ࡍࡉࡉࡀࡁࡅ | C ࡀࡕࡍࡀࡊࡉࡔࡀࡁ :ࡀࡕࡍࡀࡊࡉࡔࡁ | J >DHJ :ࡅࡄࡀࡌࡁ | D ࡍࡀࡉࡀࡁࡀ :ࡍࡀࡉࡅࡁࡀ 12 B ࡀࡉࡔࡓࡐࡀࡕࡉࡌ; G ࡍࡉࡔࡉࡐࡓࡀࡕࡉࡌ :ࡀࡉࡔࡉࡐࡓࡀࡕࡉࡌ | ACG ࡀࡉࡃࡀࡃࡄࡀ :ࡀࡉࡃࡀࡃࡄ | GHJ ࡍࡌ :ࡍࡌࡅ | C ࡀࡉࡃࡀࡃࡄࡀࡁ; :ࡔࡉࡔࡀࡒ | I ࡏࡓࡌࡀ; J ࡀࡉࡓࡌࡀࡅ :ࡀࡉࡓࡌࡀ 15 C ࡔࡀࡐࡓࡉࡕࡉࡌࡅ; J ࡔࡉࡐࡓࡀࡕࡉࡌࡅ :ࡔࡀࡐࡓࡀࡕࡉࡌࡅ | D ࡍࡅࡉࡀࡄࡀ; H ࡍࡅࡉࡄࡀ :ࡍࡅࡉࡅࡄࡀ 13 A ࡀࡉࡉࡌࡉࡓࡍࡉ; C ࡀࡉࡌࡉࡓࡍࡉ :ࡀࡉࡌࡓࡍࡉ ࡀࡓࡂࡉࡕࡋ :ࡀࡓࡂࡉࡕ ࡋࡏ | C ࡀࡉࡌࡓ; DJ ࡀࡉࡅࡌࡅࡓ :ࡀࡉࡅࡉࡌࡅࡓ | CHIJ ࡀࡋࡍࡉࡉࡄ; DG ࡀࡋࡍࡏ :ࡀࡋࡍࡏࡉࡄ 16 H ࡔࡀࡐࡓࡀࡕࡏࡀࡋ; J ࡔࡉࡐࡓࡀࡕࡉࡌࡀࡋ :ࡔࡀࡐࡓࡀࡕࡉࡌࡀࡋ | CHI ࡀࡔࡉࡔࡀࡒࡖ GH ࡍࡅࡕࡉࡓࡌࡀ; J ࡍࡅࡕࡉࡀࡓࡌࡀ :ࡍࡅࡕࡉࡃࡁࡀ 17 C ࡕࡉࡍࡃࡊࡀࡖ; GHIJ ࡕࡉࡍࡃࡊࡀࡀࡖ :ࡕࡉࡍࡃࡊࡀࡀ | ABD ࡔࡀࡐࡓࡀࡕࡉࡌࡀࡋ ࡔࡉࡔࡀࡒࡖ ࡀࡉࡓࡌࡀ; >HJ :ࡀࡁࡓ | AB ࡀࡓࡂࡉࡕ ࡇࡋࡏ; CHIJ ABD ࡀࡈࡂࡀࡋࡀࡋ :ࡀࡉࡈࡂࡀࡋࡀࡋ | C ࡀࡉࡌࡅࡓࡌࡏࡁ; D ࡌࡅࡓࡌࡁ; H ࡀࡌࡅࡓࡌࡁ; J ࡀࡌࡅࡓࡌࡅࡏࡁ :ࡌࡅࡓࡌࡏࡁ 18 C ࡍࡅࡕࡊࡉࡆ; GHIJ ࡍࡅࡕࡊࡉࡀࡆࡅ :ࡍࡅࡕࡊࡉࡀࡆ | D ࡍࡅࡕࡉࡃࡉࡁࡀ; J ࡃࡅࡀ :ࡃࡅࡁࡀ 20 A ࡍࡀࡉࡒࡀࡕࡌࡖ; I ࡍࡍࡀࡒࡀࡕࡌࡖ :ࡍࡀࡒࡀࡕࡌࡖ | HJ ࡀࡕࡀࡃࡁࡏ :ࡀࡕࡀࡃࡉࡁࡏ | B ࡍࡍࡅࡉࡕࡁࡉࡓࡄࡀࡅ :ࡍࡅࡉࡁࡉࡓࡄࡀࡅ | C ࡖ ࡍࡅࡕࡍࡀࡀ; HGJ ࡍࡅࡕࡍࡀࡀ :ࡍࡅࡕࡀ 19 ABD ࡅࡓࡃࡅ : | BD ࡀࡉࡌࡉࡌࡀࡔ :ࡀࡉࡌࡉࡌࡔ | GHJ ࡀࡉࡓࡉࡂ :ࡀࡉࡓࡉࡂࡅ | C ࡀࡁࡓ ࡀࡆࡂࡅࡓࡁ; GH ࡀࡆࡂࡅࡓࡁ :ࡀࡆࡂࡅࡓ | J ࡅࡓࡅࡃࡅ :ࡅࡓࡃࡅ | B ࡅࡓࡃ; C ࡌࡅࡓ :ࡅࡌࡓ 21 H ࡃࡅࡅࡀ; :ࡇࡒࡓࡀ | BI ࡎࡐࡀࡖ; GHJ ࡎࡐࡉ :ࡎࡐࡉࡖ 23 C ࡍࡊࡅࡀࡉࡅࡁࡖ; J ࡍࡊࡅࡅࡁࡖ :ࡍࡊࡅࡅࡁࡀࡖ | ACGI ࡀࡕࡍࡀࡊࡉࡔࡉࡋ :ࡀࡕࡍࡀࡊࡉࡔࡋ | HJ ࡀࡒࡓࡀ ࡋࡏ :ࡀࡒࡓࡀࡋ | ABDJ ࡅࡓࡃࡅ :ࡅࡓࡃ 22 :ࡇࡋࡓࡀࡌࡀ 24 B ࡀࡉࡁࡉࡕࡀࡉࡖ; C ࡁࡉࡕࡉࡀࡖ :ࡁࡉࡕࡀࡉࡖ | HJ ࡊࡀࡏࡋ :ࡊࡀࡉࡋ | C ࡀࡉࡎࡓࡊࡅ; GHJ ࡇࡉࡉࡎࡓࡊࡅࡅ :ࡀࡉࡎࡓࡊࡅࡅ | GH ࡇࡒࡓࡀࡅ ࡀࡓࡅࡀࡃ; I ࡀࡉࡒࡓࡀ ࡀࡓࡅࡀࡃ; J ࡇࡒࡓࡀࡅ ࡀࡓࡅࡃ ABC ࡇࡋࡈࡉࡂࡍࡉ :ࡇࡈࡂࡉࡋࡍࡉ 25 >GHIJ :ࡇࡋࡓࡀࡌࡍࡉࡅ | AB ࡇࡓࡁࡀ :ࡇࡓࡁ | C ࡈࡀࡍࡁࡉࡋ :ࡈࡀࡍࡁࡋ | B ࡇࡋࡉࡓࡌࡀ

5

10

15

20

25

Translation | 33

3:1 – 3:25

3. Splendor has come to me in plenty,

and that which abounds in the world is light.

The plot is the first

that the excellencies undertake to relate to me.

The man who cast me down from this place of mine

to the earth23 [...] you will destroy them.

Do not destroy the excellencies’ construction,

and do not drive the clouds from their places.

5 Do not tear up the great foundation,

Do not toss those who disturb in the Jordan,

because it is to your right. lest anyone attain its strength.

Do not destroy the abode that I built. The day they start a fight with you,

your sons were taken24 to Glory’s Pride.

They came to wander around the settlements,

wandering and seeking their father but not finding.

10 The brothers will rally to one another.

The wicked will be instructed by one another,

and they will say, “Our father has left the realm of Air;

how shall we start a fight with him?”

Their elder brother Sam came,

apprises himself of the situation,

and says, 15 “If I start a great fight,

20

they will say the eldest is ill-raised.

You, however, go start

the great fight, since

you are still immature25 excellencies.

If you do it,26 you will succeed, and they will say,

“They will say they are immature excellencies,”

and not take your mistakes up on high.

Come,27 start a great fight,

and destroy the works of the Creator!

Arise, forge a great weapon,

and wage a war for which there is no end!

Gird a sword, bring wrath,

take the deadly arrows that do not fail!

Go down to the realm of Air,

to your father’s settlements,

this one whose land is destroyed,28

and for whom there is no throne to occupy.”

Yushamen’s son spoke

to Great Sprout, saying,

25 “Come, air king!

23 24 25 26 27 28 29

HJ “to my land.” In place of etenṣeb ‘it was/they were planted,’ read etenseb. Literally “unweaned.” GHJ “you say [it].” CHGJ “you.” BI “who destroyed his land.” ABC “let us kill.”

Let us take29 swords unsheathed

34 | Text

ࡀࡓࡂࡉࡕ ࡍࡇࡉࡌ ࡀࡉࡌࡓࡉࡌࡋ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏࡋ ࡀࡓࡂࡉࡕ ࡀࡉࡌࡀࡓ ࡀࡊࡉࡋࡀࡌ ࡍࡌ ࡍࡀࡌ ࡀࡁࡓ ࡈࡀࡍࡁࡋ ࡇࡋࡓࡀࡌࡀࡅ ࡀࡓࡒ ࡀࡁࡓ ࡈࡀࡍࡁࡋ ࡕࡉࡅࡄ ࡍࡇࡉࡌࡖ ࡍࡀࡉࡒ

[13]

[14]

ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏࡋ ࡀࡅࡄ ‖ ࡀࡓࡂࡉࡕ ࡀࡉࡓࡀࡔ ࡊࡅࡁࡀࡖ ࡀࡓࡂࡉࡕ ࡕࡉࡌࡀࡓ ࡊࡀࡋࡀࡌ ࡍࡌࡖ ࡋࡐࡀࡍ ࡓࡀࡉࡀࡖ ࡊࡀࡋࡀࡌ ࡀࡁࡓ ࡈࡀࡍࡁ ࡋࡏࡅ ࡒࡀࡐࡎࡀࡋ ࡇࡅࡉࡆࡁ ࡐࡀࡉࡎࡅ ࡒࡀࡐࡎࡀࡋ ࡇࡅࡉࡆࡁ ࡐࡀࡉࡎࡅ ࡒࡀࡐࡎࡀࡋ ࡇࡅࡉࡆࡁ ࡐࡀࡉࡎࡅ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏࡋࡅ ࡉࡀࡕࡅࡌࡃ ࡀࡒࡉࡀࡄ ࡊࡀࡋࡉࡃ ࡍࡌ ࡅࡀࡋ ࡐࡀࡋࡔ ࡐࡀࡉࡎ ࡍࡉࡌࡀࡔࡅࡉࡖ ࡍࡇࡁ ࡀࡃࡄࡅ ࡍࡉࡓࡎ ࡔࡀࡁࡀࡋࡕࡏ ࡀࡁࡀࡓࡒ ࡀࡈࡅࡆࡅ ࡍࡉࡒࡃࡀࡁ ࡀࡉࡃࡀࡃࡄ ࡋࡏ ࡍࡀࡉࡀࡆࡅ ࡍࡅࡉࡀࡁࡀࡓࡒ ࡋࡀࡒࡅ ࡓࡀࡌࡀࡅ ࡀࡈࡌ ࡀࡓࡅࡍࡄࡖ ࡀࡁࡓ ࡍࡀࡉࡀࡆ ࡕࡉࡁ ࡋࡉࡈࡀࡁࡌࡅ ‖ ࡀࡉࡊࡎࡉࡕࡏࡅ ࡀࡉࡓࡕࡅࡏࡋ ࡀࡓࡅࡍࡄࡖ ࡊࡀࡋࡀࡌࡋ ࡇࡋࡓࡀࡌࡀࡅ ࡀࡉࡓࡕࡔࡉࡌࡀࡋࡖ ࡀࡁࡓ ࡀࡁࡀࡓࡒࡉࡋ ࡇࡋࡉࡌࡀࡓ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡍࡀࡓࡁࡅࡂ ࡋࡏ

ࡇࡋࡓࡀࡌࡍࡉࡅ ࡓࡀࡉࡀࡖ ࡊࡀࡋࡀࡌ ࡈࡀࡍࡁ ࡋࡏ ࡍࡉࡌࡀࡔࡅࡉࡋ ࡊࡀࡌࡀࡒࡀ ࡇࡓࡎࡏ ࡍࡀࡌ ࡓࡀࡉࡀࡖ ࡊࡀࡋࡀࡌ ࡋࡉࡋࡀࡌ ࡍࡉࡌࡀࡔࡅࡉࡋ ࡇࡓࡎࡏ ࡊࡀࡋࡀࡌࡅ ࡃࡉࡒࡐࡀ ࡊࡀࡋࡀࡌ ࡆࡀࡂࡓࡅ ࡇࡌࡐࡅ ࡀࡐࡕ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ ࡀࡄࡉࡔࡀࡋࡅ ࡕࡉࡄࡉࡔࡀࡋ ࡅࡄ ࡀࡆࡉࡓࡆ ࡀࡓࡕࡅࡏ ࡅࡀࡋ ࡊࡅࡁࡀ ࡀࡁࡓ ࡈࡀࡍࡁ ࡋࡉࡋࡀࡌ ࡍࡀࡉࡒ ࡀࡈࡉࡋࡅ ࡕࡉࡈࡉࡋ ࡀࡉࡁࡓ ࡀࡉࡉࡄ ࡕࡉࡁࡋ ࡕࡉࡄࡉࡔࡀࡋ ࡐࡀࡋࡔ ࡐࡀࡉࡎ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ ࡀࡄࡌ ࡍࡀࡁࡉࡆ ࡃࡀࡄ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ ࡀࡄࡌ ࡀࡍࡉࡁࡉࡆ ࡍࡉࡓࡕ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ ࡀࡄࡌ ࡀࡍࡉࡁࡉࡆ ࡀࡕࡀࡋࡕ ࡀࡁࡓ ࡈࡀࡍࡁ ࡋࡉࡋࡀࡌ ࡀࡕࡉࡄࡁ ࡀࡓࡁࡀࡂ ࡓࡁ ࡀࡉ ࡀࡁࡓ ࡈࡀࡍࡁ ࡓࡀࡌࡀ ࡍࡉࡆࡀࡄ ࡗ ࡍࡀࡉࡀࡆ ࡔࡀࡁࡋ ࡀࡔࡉࡔࡀࡒ ࡍࡉࡓࡀࡒ ࡀࡉࡉࡄ ࡍࡀࡂࡁࡀࡅ ࡍࡅࡉࡍࡀࡉࡀࡆ ࡋࡀࡒ ࡊࡀࡋࡀࡌ ࡕࡀࡅࡋ ࡍࡅࡄࡉࡀࡋࡀࡒ ࡒࡉࡐࡎ ࡍࡉࡌࡀࡔࡅࡉ ࡀࡊࡌ ࡀࡓࡂࡉࡕ ࡍࡅࡋࡉࡌࡀࡓ ࡍࡀࡌ ࡀࡓࡕࡅࡏ ࡍࡀࡓࡁࡅࡂ ࡀࡆࡄ ࡍࡍࡅࡉࡄ ࡍࡉࡌࡀࡔࡅࡉࡖ ࡍࡇࡁ ࡀࡃࡄࡅ ࡍࡉࡓࡎ ࡀࡓࡅࡍࡄࡖ ࡊࡀࡋࡀࡌ ࡊࡀࡆࡉࡀࡄࡅ

HJ ࡁࡑࡉࡍࡉࡕࡏ ࡋࡏ :ࡁࡑࡉࡍࡉࡕࡏࡋ 28 B ࡊࡀࡌࡀࡒࡖ :ࡊࡀࡌࡀࡒࡀ | GIJ ࡇࡓࡎࡀ; H ࡀࡉࡓࡎࡀ :ࡇࡓࡎࡏ 27 CGH ࡇࡋࡓࡀࡌࡍࡉ :ࡇࡋࡓࡀࡌࡍࡉࡅ | GHJ ࡈࡀࡍࡁࡋ :ࡈࡀࡍࡁ ࡋࡏ 26

:ࡆࡀࡂࡓࡅ | B ࡁࡑࡀࡍࡉࡕࡏ :ࡁࡑࡉࡍࡉࡕࡏ 30 J ࡀࡉࡌࡉࡓ :ࡀࡉࡌࡀࡓ | J ࡊࡇࡋࡀࡌ :ࡀࡊࡉࡋࡀࡌ | GHJ ࡍࡀࡌࡅ :ࡍࡀࡌ | >GHJ :ࡍࡉࡌࡀࡔࡅࡉࡋ | GHIJ ࡇࡓࡎࡀ :ࡇࡓࡎࡏ 29 B ࡁࡑࡀࡍࡉࡕࡏࡋ;

C ࡍࡀࡀࡒ :ࡍࡀࡉࡒ | G ࡀࡄࡉࡔࡀࡋࡅ ࡀࡄࡉࡔࡀࡋ; >H :ࡀࡄࡉࡔࡀࡋࡅ | A ࡕࡉࡔࡀࡋ :ࡕࡉࡄࡉࡔࡀࡋ 31 C ࡈࡀࡍࡁࡉࡋࡖ; G ࡈࡀࡍࡁࡉࡋ :2ࡈࡀࡍࡁࡋ | G ࡀࡃࡒ :ࡀࡓࡒ | G ࡈࡀࡍࡁࡉࡋ :1ࡈࡀࡍࡁࡋ | C ࡆࡀࡂࡓ

GJ ࡁࡑࡉࡍࡉࡕࡏࡋࡅ :ࡁࡑࡉࡍࡉࡕࡏࡋ 33 C ࡀࡆࡉࡓࡆࡀ :ࡀࡆࡉࡓࡆ | C ࡉࡀࡓࡕࡅࡏ; J ࡀࡉࡓࡕࡅࡏ :ࡀࡓࡕࡅࡏ 32 A ࡕࡉࡅࡄࡀ :ࡕࡉࡅࡄ 31 C ࡊࡅࡁ ࡕࡀࡅࡄ ࡍࡀࡀࡌ :ࡊࡅࡁࡀ ࡕࡉࡅࡄ ࡍࡇࡉࡌࡖ 32–31 ࡁࡑࡀࡍࡉࡕࡏ :ࡁࡑࡉࡍࡉࡕࡏ 36 >H; J ࡀࡉࡉࡄࡕࡉࡁࡋ :ࡀࡉࡉࡄ ࡕࡉࡁࡋ 35 B ࡀࡉࡓࡔ :ࡀࡉࡓࡀࡔ | C ࡊࡅࡁࡖ :ࡊࡅࡁࡀࡖ | C ࡍࡀࡀࡒ :ࡍࡀࡉࡒ 34 C ࡇࡋࡓࡀࡌࡍࡉ :ࡇࡋࡓࡀࡌࡍࡉࡖ | C ࡁࡑࡉࡍࡉࡕࡏ; ࡐࡀࡀࡎࡅ :ࡐࡀࡉࡎࡅ | BC ࡁࡑࡀࡍࡉࡕࡏ :ࡁࡑࡉࡍࡉࡕࡏ | GHJ ࡀࡃࡄ :ࡃࡀࡄ 37 >J :ࡊࡀࡋࡀࡌ | C ࡈࡀࡍࡁ ࡋࡏ; GHJ ࡈࡀࡍࡁࡋࡅ :ࡈࡀࡍࡁ ࡋࡏࡅ | CDJ ࡐࡉࡋࡔ; G ࡌࡀࡋࡔ :ࡐࡀࡋࡔ | B :ࡒࡀࡐࡎࡀࡋ | C ࡐࡀࡀࡎࡅ :ࡐࡀࡉࡎࡅ | BC ࡁࡑࡀࡍࡉࡕࡏ :ࡁࡑࡉࡍࡉࡕࡏ | H ࡍࡀࡁࡉࡆ :ࡀࡍࡉࡁࡉࡆ | AC ࡍࡉࡓࡕࡀ; H ࡍࡉࡓࡕࡏ; J ࡍࡉࡓࡕࡏ :ࡍࡉࡓࡕ 38 J ࡒࡉࡐࡎࡀࡋ :ࡒࡀࡐࡎࡀࡋ | C ࡐࡀࡀࡎࡅ :ࡍࡌ 41 B ࡁࡑࡀࡍࡉࡕࡏ ࡋࡏࡅ; C ࡁࡑࡉࡍࡉࡕࡋࡏ :ࡁࡑࡉࡍࡉࡕࡏࡋࡅ 40 G ࡒࡀࡐࡎࡏࡀࡋ; J ࡒࡉࡐࡎࡀࡋ :ࡒࡀࡐࡎࡀࡋ | C ࡀࡐࡉࡀࡎࡅ :ࡐࡀࡉࡎࡅ | BC ࡁࡑࡀࡍࡉࡕࡏ :ࡁࡑࡉࡍࡉࡕࡏ 39 J ࡒࡉࡐࡎࡀࡋ :ࡔࡀࡁࡀࡋࡕࡏ | ABD ࡔࡉࡔࡀࡒ :ࡀࡔࡉࡔࡀࡒ 43 AJ ࡐࡉࡋࡔ :ࡐࡀࡋࡔ | C ࡐࡀࡀࡎ :ࡐࡀࡉࡎ | H ࡀࡍࡉࡁ :ࡍࡇࡁ | J ࡈࡀࡍࡁࡀ :ࡈࡀࡍࡁ | GHIJ ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 42 ABD ࡍࡌࡀࡋ I ࡍࡅࡄࡉࡀࡋࡀࡒࡅ :ࡍࡅࡄࡉࡀࡋࡀࡒ 46 C ࡋࡀࡒ :ࡋࡀࡒࡅ 45 J ࡍࡀࡒࡃࡀࡁ :ࡍࡉࡒࡃࡀࡁ | A ࡀࡉࡃࡀࡃࡄࡀ ࡋࡏ; GHJ ࡀࡉࡃࡀࡃࡄࡋ :ࡀࡉࡃࡀࡃࡄ ࡋࡏ | D ࡍࡀࡐࡂࡀࡅ :ࡍࡀࡂࡁࡀࡅ 44 D ࡔࡀࡁࡀࡋࡏ ࡋࡏ :ࡀࡉࡓࡕࡅࡏࡋ 48 CGI ࡋࡀࡈࡀࡁࡌࡅ; H ࡋࡀࡈࡀࡌࡅ :ࡋࡉࡈࡀࡁࡌࡅ | BCI ࡒࡀࡐࡎ :ࡒࡉࡐࡎ | GHJ ࡗ; I ࡀࡌࡗ :ࡀࡊࡌ 47 >CHIJ :ࡀࡓࡅࡍࡄࡖ | HJ ࡀࡌࡀࡓ :ࡀࡁࡓ | H ࡕࡀࡅࡋࡀ :ࡕࡀࡅࡋ :ࡀࡁࡀࡓࡒࡉࡋ | C ࡇࡋࡌࡀࡓ; D ࡍࡅࡋࡉࡌࡀࡓ :ࡇࡋࡉࡌࡀࡓ | I ࡀࡍࡉࡁ :ࡍࡇࡁ 50 ABD ࡊࡀࡋࡀࡌ ࡋࡏ :ࡊࡀࡋࡀࡌࡋ 49 B ࡀࡉࡊࡎࡀࡕࡏࡅ; C ࡀࡉࡊࡎࡕࡏ; GHJ ࡀࡉࡊࡎࡉࡕࡏ :ࡀࡉࡊࡎࡉࡕࡏࡅ | I ࡀࡉࡓࡕࡅࡏ ABD ࡍࡀࡓࡁࡅࡂ ࡋࡏࡅ; HIJ ࡍࡀࡓࡁࡅࡂࡋ :ࡍࡀࡓࡁࡅࡂ ࡋࡏ | IJ ࡊࡀࡆࡉࡀࡄ :ࡊࡀࡆࡉࡀࡄࡅ 51 C ࡀࡉࡓࡕࡔࡉࡌࡀࡋ :ࡀࡉࡓࡕࡔࡉࡌࡀࡋࡖ | G ࡀࡁࡀࡓࡒ ࡋࡏ; H ࡀࡁࡀࡓࡒࡋ; J ࡀࡁࡀࡓࡒࡅ

30

35

40

45

50

Translation | 35

3:26 – 3:51

against Sprout, the air king!”

and he says to him,

“Who bound Yushamen before you,

to end the fight with him?”

The air king spoke to Splendid Transplant, saying, “The king commanded, and bound Yushamen. 30 Splendid Transplant opened his mouth, and raged.

“You are not fit, and neither is

Who ends a fight with the kings?” He summoned Great Sprout, and said to Great Sprout, the clan from which you came.

Your father is not a powerful excellency.”30 Great Sprout spoke

to Splendid Transplant, saying,

“Damn you, and damn the clan

of your father, the agitator!

35 You, who would end a fight with a king,

are not fit for the Great Life’s house!”

Splendid Transplant drew a sword

and fell upon great Sprout, the Air king.

Splendid Transplant struck him once,

but his sword did not cut through his splendor.

Splendid Transplant struck him twice,

but his sword did not cut through his splendor.

Splendid Transplant struck him three times,

but his sword did not cut through his splendor.

40 Great Sprout spoke

to Splendid Transplant, saying,

“You son of a disgraceful father,

the likes of me are not afraid of you!”

When Great Sprout said this,31

the twenty-one sons of Yushamen drew their swords.

The eldest had put on the weapon,

and the youngest was battle-clad.

Shouting a challenge to Life,

they set weapons upon one another.

45 The sound of their weapons

and the sound of their gear:

their sounds reached

the great light king, and he says,

“How did Yushamen cut through

and ruin the prison?

Who started a fight

with the excellencies and hid himself?”

Excellent Gubran saw,

and said to the light king,

50 “It is the twenty-one sons of Yushamen,

Then the light king said to Gubran,

30 Explicitly indefinite in J. 31 GHIJ “so.”

they are starting a great fight that won’t be resolved.”

36 | Text

ࡁࡉࡕࡏ ࡀࡁࡓ ࡀࡁࡀࡓࡒ ࡋࡉࡏࡓࡄࡐࡀ ࡋࡏࡅ ࡍࡍࡅࡉࡄ ࡍࡉࡌࡀࡔࡅࡉࡖ ࡍࡇࡁࡋ ࡍࡍࡅࡉࡆࡄ ࡁࡉࡕࡏ ࡀࡁࡓ ࡀࡁࡀࡓࡒ ࡋࡉࡏࡓࡄࡐࡀ ࡋࡏࡅ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ ࡋࡏࡅ ࡀࡉࡁࡓࡅࡓ ࡕࡉࡁ ࡀࡁࡀࡓࡒ

[15]

ࡀࡉࡅࡄ ࡊࡀࡋࡀࡌࡖ ࡇࡌࡀࡒࡀ ࡀࡃࡁࡀ ࡊࡀࡋࡉࡁࡉࡌࡀࡋ ࡅࡏ ࡀࡌࡕࡔࡏࡀࡋࡅ ‖ ࡇࡋࡓࡀࡌࡀ ࡊࡅࡁࡀ ࡀࡉࡋࡁࡀࡄࡏࡖ ࡀࡋࡀࡍࡆࡊࡀ ࡀࡕࡔࡀࡄ ࡕࡉࡎࡉࡐࡀ ࡍࡅࡋࡕࡀࡆࡉࡄࡓࡀࡔࡌࡅ ࡀࡓࡅࡍࡄࡖ ࡀࡉࡌࡋࡀࡋ ࡇࡋࡁࡀࡒ ࡍࡇࡉࡌࡀࡉࡁ ࡍࡀࡓࡁࡅࡂࡅ ࡇࡋࡁࡀࡒ ࡍࡇࡉࡌࡀࡉࡁ ࡍࡀࡓࡁࡅࡂࡅ ࡇࡋࡁࡀࡒ ࡍࡇࡉࡌࡀࡉࡁ ࡍࡀࡓࡁࡅࡂࡅ ࡁࡉࡕࡏ ࡋࡉࡏࡓࡄࡐࡀࡖ ࡇࡃࡏࡁ ࡕࡀࡈࡌ ࡀࡓࡅࡍࡄࡖ ࡊࡀࡋࡀࡌ ࡕࡀࡅࡋ ࡇࡋࡕࡉࡋ ࡊࡀࡀࡎࡖ ࡀࡓࡅࡍࡄࡅ ࡀࡅࡉࡆࡁ ࡀࡉࡌࡉࡀࡒ ࡋࡉࡄࡋࡖ ࡀࡉࡓࡕࡅࡏ ࡀࡐࡉࡋࡀ ࡀࡁࡓࡀࡅ ‖ ࡁࡉࡕࡏ ࡍࡊࡅࡉࡍࡀࡔࡅࡏ ࡋࡏࡅ

[16]

ࡐࡀࡒࡅࡕࡁ ࡀࡉࡌࡉࡌࡔ ࡀࡉࡓࡉࡂࡅ ࡁࡉࡕࡏ ࡍࡊࡅࡉࡍࡀࡔࡅࡏ ࡋࡏࡅ ࡇࡋࡕࡉࡋ ࡍࡀࡀࡋࡈࡅࡁࡖ ࡀࡓࡅࡍࡄࡅ ࡀࡅࡉࡆࡁ

ࡍࡀࡉࡀࡆ ࡔࡅࡁࡋ ࡕࡍࡀࡀ ࡓࡀࡉࡀࡖ ࡀࡒࡓࡀࡋ ࡋࡉࡆࡏࡅ ࡀࡓࡃ ࡀࡁࡓ ࡍࡀࡉࡀࡆ ࡁࡉࡍࡎ ࡍࡀࡓࡁࡅࡂ ࡊࡀࡆࡉࡀࡄࡅ ࡀࡉࡂࡎࡀࡌ ࡓࡀࡉࡀࡖ ࡀࡒࡓࡀࡋࡅ ࡇࡌࡐࡅࡋ ࡇࡕࡄࡐࡉ ࡍࡀࡓࡁࡅࡂ ࡊࡀࡆࡉࡀࡄࡅ ࡀࡉࡌࡓࡉࡕࡀࡋ ࡍࡉࡌࡀࡔࡅࡉࡖ ࡇࡓࡁ ࡓࡁ ࡊࡅࡁࡀ ࡋࡏ ࡀࡕࡅࡁࡀࡉࡕ ࡋࡉࡆࡏࡅ ࡓࡐࡉࡀࡔ ࡀࡊࡌ ࡊࡀࡋࡉࡁࡉࡌ ࡅࡏ ࡀࡔࡉࡔࡀࡒ ࡇࡓࡁ ࡍࡌ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ ࡉࡍࡀࡀࡔ ࡀࡊࡌ ࡀࡉࡆࡄ ࡊࡀࡋࡀࡌ ࡕࡀࡋࡍࡉࡉࡌࡁ ࡀࡒࡓࡀ ࡍࡅࡋࡕࡀࡉࡌࡀࡓ ࡀࡓࡂࡉࡕ ࡕࡍࡀࡀ ࡅࡏ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ ࡀࡓࡔ ࡀࡓࡉࡂ ࡊࡀࡆࡉࡀࡄࡅ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ ࡀࡓࡔ ࡀࡉࡓࡉࡂ ࡍࡉࡓࡕ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ ࡀࡓࡔ ࡀࡉࡓࡉࡂ ࡀࡕࡀࡋࡕ ࡀࡉࡀࡉࡁࡓࡀ ࡀࡓࡉࡂ ࡇࡕࡄࡉࡃࡉࡒࡅ ࡇࡕࡄࡉࡃࡉࡒࡁ ࡀࡃࡒ ࡇࡌࡐࡅ ࡀࡐࡕ ࡀࡓࡅࡍࡄࡖ ࡊࡀࡋࡀࡌ ࡊࡀࡆࡉࡀࡄࡅ ࡍࡉࡁࡓࡀࡅ ࡀࡌࡉࡁࡓࡀࡁ ࡀࡋࡀࡒ ࡀࡌࡓ ࡍࡅࡋࡓࡀࡌࡀࡅ ࡍࡅࡋࡉࡓࡀࡒࡅ ࡍࡊࡅࡉࡀࡁࡀࡓࡒ ࡍࡅࡓࡃࡅ ࡍࡊࡅࡉࡍࡀࡉࡀࡆ ࡔࡅࡁࡋ ࡍࡅࡓࡃ ࡐࡀࡉࡎࡅ ࡍࡅࡓࡃ ࡀࡆࡂࡅࡓࡁ ࡀࡁࡓࡉࡄࡅ ࡀࡓࡅࡍࡄࡖ ࡊࡀࡋࡀࡌ ࡍࡅࡋࡃࡉࡒࡐࡀࡌࡅ ࡍࡅࡋࡉࡓࡀࡒ ࡍࡅࡋࡓࡀࡌࡀࡅ

ࡋࡀࡆࡏࡅ; C ࡋࡉࡆࡏ :ࡋࡉࡆࡏࡅ 53 A ࡋࡉࡏࡉࡓࡄࡐࡀ ࡋࡏࡅ; C ࡋࡉࡏࡉࡄࡀࡓࡐࡀ ࡋࡏࡅ; G ࡋࡉࡏࡓࡉࡄࡐࡀࡋࡅ; HJ ࡋࡉࡏࡓࡄࡐࡀࡋࡅ; I ࡋࡉࡏࡓࡄࡐࡀࡋࡏࡅ :ࡋࡉࡏࡓࡄࡐࡀ ࡋࡏࡅ | A ࡔࡅࡁࡋࡀ; C ࡔࡉࡁࡋ :ࡔࡅࡁࡋ 52 ࡋࡏ; G ࡋࡉࡏࡓࡉࡄࡐࡀࡋࡅ; HJ ࡋࡉࡏࡓࡄࡐࡀࡋࡅ; I ࡋࡉࡏࡓࡄࡐࡀࡋࡏࡅ :ࡋࡉࡏࡓࡄࡐࡀ ࡋࡏࡅ | DI ࡁࡀࡍࡎ :ࡁࡉࡍࡎ | GIJ ࡊࡀࡆࡉࡀࡄ :ࡊࡀࡆࡉࡀࡄࡅ 54 A ࡍࡇࡁࡏࡋ; I ࡀࡍࡉࡁࡋ :ࡍࡇࡁࡋ | BGHJ ࡋࡏ; GHI ࡁࡑࡉࡍࡉࡕࡏࡋࡅ; J ࡁࡑࡀࡍࡏࡋࡅ :ࡁࡑࡉࡍࡉࡕࡏ ࡋࡏࡅ | C ࡀࡉࡕࡄࡐࡉ :ࡇࡕࡄࡐࡉ | GIJ ࡊࡀࡆࡉࡀࡄ :ࡊࡀࡆࡉࡀࡄࡅ 56 >HIJ :2ࡀࡁࡓ | >ABD :ࡀࡁࡀࡓࡒ | C ࡋࡉࡏࡉࡄࡀࡓࡐࡀ HIJ ࡀࡕࡅࡁࡀࡉࡕࡏ :ࡀࡕࡅࡁࡀࡉࡕ | BD ࡋࡀࡆࡏࡅ; CGH ࡋࡉࡆࡏ :ࡋࡉࡆࡏࡅ 58 H ࡇࡌࡓࡉࡕࡀࡋ :ࡀࡉࡌࡓࡉࡕࡀࡋ 57 G ࡇࡋࡓࡀࡌࡖ :ࡇࡋࡓࡀࡌࡍࡉࡖ | B ࡁࡑࡀࡍࡉࡕࡏ :ࡁࡑࡉࡍࡉࡕࡏ | C ࡁࡑࡉࡍࡉࡕࡏ :ࡁࡑࡉࡍࡉࡕࡏ 60 HJ ࡀࡉࡅࡄࡏ :ࡀࡉࡅࡄ | H ࡊࡀࡋࡉࡌࡀࡋ :ࡊࡀࡋࡉࡁࡉࡌࡀࡋ | C ࡊࡀࡋࡉࡁࡀࡌ :ࡊࡀࡋࡉࡁࡉࡌ 59 J ࡓࡁ ࡊࡅࡁࡀ ࡋࡏ ࡀࡕࡅࡁࡀࡉࡕࡏ ࡋࡉࡆࡏࡅ ࡀࡉࡁࡓࡅࡓ ࡕࡉࡁ :ࡓࡁ | G ࡀࡕࡅࡁࡀࡉࡏ; ࡕࡉࡕࡉࡐࡀ :ࡕࡉࡎࡉࡐࡀ 62 ABD ࡀࡉࡋࡁࡀࡄࡏ :ࡀࡉࡋࡁࡀࡄࡏࡖ | H ࡇࡋࡀࡍࡆࡊࡀ :ࡀࡋࡀࡍࡆࡊࡀ | C ࡍࡀࡀࡔ :ࡉࡍࡀࡀࡔ | ABD ࡀࡆࡄ :ࡀࡉࡆࡄ 61 C ࡓࡁ; GJ ࡓࡁ ࡍࡌ :ࡇࡓࡁ ࡍࡌ | BC ࡁࡑࡀࡍࡉࡕࡏ B ࡍࡅࡋࡕࡀࡆࡉࡄࡓࡔࡌࡅ; C ࡍࡅࡕࡆࡉࡄࡓࡀࡔࡌࡅ; GHJ ࡍࡅࡕࡀࡆࡉࡄࡓࡀࡔࡌ :ࡍࡅࡋࡕࡀࡆࡉࡄࡓࡀࡔࡌࡅ | C ࡍࡉࡋࡕࡀࡉࡌࡀࡓ :ࡍࡅࡋࡕࡀࡉࡌࡀࡓ | >GHJ :ࡕࡍࡀࡀ 63 C ࡕࡔࡀࡄ :ࡀࡕࡔࡀࡄ | G C ࡀࡉࡓࡔ; HIJ ࡀࡃࡔ :ࡀࡓࡔ | B ࡍࡉࡓࡉࡕ :ࡍࡉࡓࡕ 65 ACG ࡍࡀࡓࡁࡅࡂ :ࡍࡀࡓࡁࡅࡂࡅ | BJ ࡁࡑࡀࡍࡉࡕࡏ :ࡁࡑࡉࡍࡉࡕࡏ | HIJ ࡀࡃࡔ :ࡀࡓࡔ | GIJ ࡊࡀࡆࡉࡀࡄ :ࡊࡀࡆࡉࡀࡄࡅ 64 :ࡀࡉࡀࡉࡁࡓࡀ 67 ACD ࡍࡀࡓࡁࡅࡂ :ࡍࡀࡓࡁࡅࡂࡅ | BJ ࡁࡑࡀࡍࡉࡕࡏ :ࡁࡑࡉࡍࡉࡕࡏ | >A; C ࡀࡉࡓࡔ; HIJ ࡀࡃࡔ :ࡀࡓࡔ 66 ACD ࡍࡀࡓࡁࡅࡂ :ࡍࡀࡓࡁࡅࡂࡅ | BCJ ࡁࡑࡀࡍࡉࡕࡏ :ࡁࡑࡉࡍࡉࡕࡏ ࡋࡉࡏࡄࡓࡐࡀࡅ; HJ ࡀࡃࡒ ࡋࡉࡏࡓࡄࡐࡀ; I ࡀࡃࡒ ࡋࡉࡉࡏࡓࡄࡐࡀࡅ :ࡀࡃࡒ 68 A ࡋࡉࡏࡄࡓࡐࡀࡖ; C ࡋࡏࡄࡓࡐࡀࡖ; G ࡋࡉࡏࡓࡉࡄࡐࡀࡖ; I ࡋࡉࡉࡏࡓࡄࡐࡀࡖ :ࡋࡉࡏࡓࡄࡐࡀࡖ | C ࡉࡀࡉࡁࡓࡀ; J ࡀࡉࡉࡀࡉࡁࡓࡀ ࡊࡀࡆࡉࡀࡄ :ࡊࡀࡆࡉࡀࡄࡅ 69 HJ ࡕࡉࡈࡌ :ࡕࡀࡈࡌ | AH ࡕࡀࡅࡋࡀ :ࡕࡀࡅࡋ | CJ ࡇࡕࡄࡉࡃࡀࡒࡅ; H ࡇࡕࡄࡉࡃࡉࡒࡁ :ࡇࡕࡄࡉࡃࡉࡒࡅ | IJ ࡇࡕࡄࡉࡃࡀࡒࡁ :ࡇࡕࡄࡉࡃࡉࡒࡁ | C ࡀࡃࡒ ࡋࡏࡄࡓࡐࡀ; G ࡀࡃࡒ ࡔࡅࡁࡋࡀ :ࡔࡅࡁࡋ 72 C ࡍࡅࡋࡉࡓࡀࡒ :ࡍࡅࡋࡉࡓࡀࡒࡅ 71 J ࡀࡉࡌࡉࡀࡒ :ࡀࡉࡌࡉࡀࡒ | GHJ ࡋࡉࡄ ࡋࡏࡖ :ࡋࡉࡄࡋࡖ | BD ࡀࡌࡉࡀࡁࡓࡀࡁ; C ࡀࡕࡀࡁࡓࡀࡁ :ࡀࡌࡉࡁࡓࡀࡁ | GHIJ ࡀࡌࡓࡅ :ࡀࡌࡓ 70 IJ C ࡀࡉࡓࡉࡂ :ࡀࡉࡓࡉࡂࡅ | GHI ࡀࡐࡉࡉࡎࡅ :ࡐࡀࡉࡎࡅ 73 B ࡍࡅࡋࡉࡓࡀࡒ ࡁࡉࡕࡏ :ࡁࡉࡕࡏ | A ࡍࡊࡅࡉࡍࡀࡀࡔࡅࡏ; D ࡍࡊࡅࡉࡍࡀࡔࡏ; J ࡍࡊࡅࡉࡍࡀࡔࡅࡏ :ࡍࡊࡅࡉࡍࡀࡔࡅࡏ | H ࡍࡅࡓࡃ :ࡍࡅࡓࡃࡅ | AC ࡋࡏ; GJ ࡍࡊࡅࡉࡍࡀࡔࡅࡏࡋࡅ; H ࡍࡊࡅࡉࡍࡀࡔࡅࡏࡅ :ࡍࡊࡅࡉࡍࡀࡔࡅࡏ ࡋࡏࡅ | B ࡍࡅࡓࡃࡅ :ࡍࡅࡓࡃ | J ࡀࡁࡓࡉࡄ :ࡀࡁࡓࡉࡄࡅ 74 BC ࡀࡉࡌࡉࡌࡀࡔ; GHIJ ࡀࡉࡋࡈࡀࡁࡀࡋࡖ ࡀࡉࡌࡉࡌࡔ :ࡀࡉࡌࡉࡌࡔ B ࡍࡀࡋࡈࡅࡁࡖ :ࡍࡀࡀࡋࡈࡅࡁࡖ | B ࡍࡅࡋࡉࡃࡒࡐࡀࡌࡅ :ࡍࡅࡋࡃࡉࡒࡐࡀࡌࡅ 75 A ࡍࡊࡅࡉࡍࡀࡀࡔࡅࡏ; CD ࡍࡊࡅࡉࡍࡀࡔࡏ :ࡍࡊࡅࡉࡍࡀࡔࡅࡏ | C ࡍࡊࡅࡉࡍࡀࡔࡅࡏ

55

60

65

70

75

Translation | 37

3:52 – 3:76

“Arm yourself

and mount the great scorpion Parahiel!32

Take and set out for the realm of Air.

See whether they are the sons of Yushamen.”

Then Gubran took a great weapon,

mounted the scorpion Parahiel,33

55 and went to the realm of Air.

Then Gubran opened his mouth,

and said to Splendid Transplant,34

“Yushamen’s son, do not start

a war with the Mighty’s house,

and go seek forgiveness for your father, my son. If he accepts your request, how beautiful it is! 60 Splendid Transplant, your father spoke

If he doesn’t, become a servant before the king! to your eldest brother and was not heard.

See how sublime

is the chinstrap35 he has given me!

Now, you will destroy the earth

with the king’s word,

if you start a conflict with

the lightworlds and frighten them.”

Then Splendid Transplant let loose an arrow,

and Gubran caught them in his right hand!

65 Splendid Transplant let loose two arrows,

and Gubran caught them in his right hand!

Splendid Transplant let loose three arrows,

and Gubran caught them in his right hand!

The fourth arrow

settled in Pahriel’s36 paw.

Pahriel shouted out loud,

and his shout reached the light king.

Then the light king opened his mouth,

with endless light and splendor.

70 He cast his voice to the 444,000

excellencies that stand beyond,

calling them and saying, “Arm yourselves, take hold of your gear,

and mount your steeds!

Grab the blade,

and destructive arrows37 forcefully!

Grab the sword wrathfully,

and mount your steeds!”

75 The light king summons and orders them

with a splendor and light that never wane,

saying to them,

32 33 34 35 36 37

C “Parahiel.” AC “Parahiel.” J “Plant.” This is the kanzālā, or cloth strap that wraps around the turban and is secured beneath the chin. AC “Parahiel.” GHIJ “destructive arrows that do not fail.”

38 | Text

ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏࡖ ࡀࡔࡉࡓ

[17]

[18]

ࡍࡅࡄ ࡀࡉࡓࡃࡀࡔࡌ ࡀࡉࡓࡕࡅࡏ ࡍࡅࡓࡌࡍࡉࡅ ࡀࡉࡐࡋࡀࡔ ࡓࡀࡉࡀࡖ ࡀࡒࡓࡀࡋ ࡀࡉࡓࡕࡅࡏ ࡍࡅࡈࡌ ࡍࡉࡌࡀࡔࡅࡉࡖ ࡀࡍࡕࡊࡉࡔ ࡀࡉࡐࡋࡀࡔ ࡓࡀࡉࡀࡖ ࡀࡒࡓࡀࡋ ࡐࡀࡒࡅࡕࡁ ࡀࡉࡌࡉࡌࡔ ࡀࡉࡓࡉࡂࡅ ࡍࡍࡅࡉࡎࡊࡀࡍ ࡀࡁࡓࡉࡄࡁ ࡍࡉࡌࡀࡔࡅࡉࡖ ࡍࡇࡁ ࡓࡀࡎࡉࡓࡕ ࡁࡀࡍࡎ ࡐࡀࡉࡎࡁ ࡍࡉࡌࡀࡔࡅࡉࡖ ࡍࡇࡁ ࡀࡔࡕ ࡀࡃࡒ ࡇࡕࡄࡉࡃࡉࡒࡁ ࡍࡉࡌࡀࡔࡅࡉࡖ ࡀࡓࡉࡒࡀࡉ ‖ ࡇࡓࡁ ࡇࡕࡄࡉࡃࡉࡒ ࡕࡀࡋࡆࡀࡅ ࡀࡃࡒ ࡍࡉࡌࡀࡔࡅࡉ ࡓࡀࡌࡀࡅ ࡕࡀࡈࡌ ࡇࡊࡓࡀࡎ ࡍࡀࡌ ࡉࡀࡁࡉࡁࡀࡄࡋࡅ ࡋࡀࡒࡔ ࡇࡓࡂࡉࡋࡅ ࡇࡃࡏ ࡍࡌ ࡀࡉࡓࡀࡎࡀ ࡇࡋࡏ ࡃࡉࡒࡐࡀ ࡀࡓࡅࡍࡄࡖ ࡊࡀࡋࡀࡌࡖ ࡀࡅࡄ ࡇࡁࡉࡋࡁࡖ ࡀࡁࡓ ࡍࡀࡉࡒࡋ ࡇࡊࡓࡉࡃࡅ ࡓࡀࡉࡀࡖ ࡀࡒࡓࡀࡋ ࡀࡌࡋࡀࡅ ࡍࡍࡅࡉࡎࡐࡀ ࡍࡅࡄࡉࡀࡅࡀࡋࡏ ࡀࡃࡒ ࡍࡀࡍࡀࡀ ࡕࡀࡅࡋ ࡀࡕࡄࡉࡃࡉࡒ ࡀࡉࡈࡂࡀࡋࡀࡋ ࡀࡌࡅࡓࡌࡏࡁ ࡍࡅࡄࡉࡍࡀࡔࡅࡏ ࡍࡌࡅ ࡀࡉࡓࡔࡀࡌࡀࡋ ࡍࡅࡌࡅࡌࡈࡎࡅ ࡍࡅࡉࡀࡓࡉࡂࡅ ‖ ࡍࡅࡕࡀࡕࡔࡀࡒࡖ ࡀࡉࡓࡕࡀࡉ ࡒࡀࡎࡐࡀࡕࡏࡅ ࡍࡇࡀࡔࡅࡏ ࡍࡌ ࡕࡉࡍࡄ ࡍࡉࡌࡀࡔࡅࡉ ࡍࡅࡄࡉࡀࡓࡂࡉࡋ ࡋࡏ ࡀࡉࡌࡉࡀࡒࡖ ࡋࡏ ࡀࡃࡔࡅ ࡀࡉࡓࡌࡀࡅ ࡍࡅࡈࡌ ࡀࡁࡓ ࡊࡀࡋࡀࡌ ࡌࡀࡃࡅࡒࡋ

ࡓࡀࡉࡀࡖ ࡀࡒࡓࡀ ࡍࡅࡕࡉࡈࡀࡌ ࡗ ࡀࡉࡅࡈࡌࡀ ࡇࡌࡏ ࡍࡀࡍࡀࡀ ࡕࡀࡓࡄࡉࡁࡖ ࡐࡇࡍࡊࡀࡁ ࡍࡅࡄࡉࡀࡅࡀࡂࡁ ࡀࡁࡀࡓࡒ ࡃࡅࡁࡀ ࡀࡐࡉࡋࡀ ࡀࡁࡓࡀࡅ ࡍࡉࡁࡓࡀࡅ ࡀࡌࡉࡁࡓࡀ ࡊࡀࡆࡉࡀࡄࡅ ࡍࡀࡀࡌ ࡑࡀࡌࡊࡉ ࡓࡀࡉࡀࡖ ࡀࡒࡓࡀ ࡔࡉࡓ ࡍࡌ ࡀࡌࡀࡓ ࡍࡀࡉࡀࡆࡁ ࡀࡉࡓࡕࡅࡏ ࡀࡉࡓࡃ ࡀࡆࡂࡅࡓࡁ ࡀࡁࡓࡉࡄ ࡗ ࡀࡅࡉࡆ ࡓࡀࡅࡀࡉ ࡊࡀࡆࡉࡀࡄࡅ ࡍࡅࡁࡕࡏ ࡀࡌࡊࡉࡀࡄ ࡌࡀࡓࡄࡉࡁ ࡀࡉࡅࡄࡀ ࡓࡀࡁࡊࡀࡅࡉ ࡀࡉࡅࡁࡀ ࡍࡉࡌࡀࡔࡅࡉ ࡕࡀࡅࡋ ࡀࡉࡅࡁࡀ ࡍࡉࡌࡀࡔࡅࡉ ࡕࡀࡅࡋ ࡇࡋࡈࡉࡂ ࡍࡀࡌ ࡉࡀࡓࡁࡋ ࡍࡉࡌࡀࡔࡅࡉ ࡀࡃࡒࡖ ࡀࡕࡄࡉࡃࡒࡁ ࡀࡕࡀࡋࡔࡅࡔࡅ ࡀࡉࡓࡀࡎࡀ ࡒࡀࡎࡐࡀࡕࡏ ࡀࡁࡓ ࡀࡓࡂࡉࡕࡁ ࡇࡁࡌࡀࡒࡅ ࡕࡐࡀࡅࡎࡖ ࡀࡁࡀࡁ ࡍࡌ ࡀࡈࡌࡖ ࡀࡕࡍࡀࡊࡉࡔ ࡍࡅࡄࡋࡊࡅ ࡓࡀࡉࡀࡖ ࡀࡒࡓࡀ ࡀࡈࡌ ࡗ ࡍࡅࡄࡉࡐࡀࡍࡀ ࡋࡏ ࡋࡐࡀࡍ ࡀࡉࡓࡕࡅࡏ ࡍࡅࡄࡉࡀࡃࡏ ࡍࡌ ࡋࡐࡀࡍ ࡍࡅࡉࡀࡁࡓࡉࡄ ࡀࡉࡓࡕࡅࡏࡖ ࡍࡅࡉࡐࡀࡉࡎ ࡒࡀࡎࡐࡀࡕࡏ ࡋࡐࡀࡍ ࡍࡅࡄࡉࡐࡀࡍࡀ ࡋࡏ ࡐࡀࡄࡀࡕࡎࡅ ࡁࡉࡍࡎ ࡀࡉࡓࡕࡅࡏ ࡀࡐࡉࡋࡀ ࡀࡁࡓࡀࡅ ࡍࡉࡓࡎࡅ ࡀࡕࡀࡄࡀࡒࡓࡀ ࡍࡉࡕࡉࡔࡅ ࡀࡌࡕࡀࡋࡕ ࡊࡀࡆࡉࡀࡄࡅ

BD ࡀࡌࡉࡀࡁࡓࡀ :ࡀࡌࡉࡁࡓࡀ | GIJ ࡊࡀࡆࡉࡀࡄ :ࡊࡀࡆࡉࡀࡄࡅ 80 J ࡀࡉࡓࡀࡃࡀࡔࡌ :ࡀࡉࡓࡃࡀࡔࡌ 79 A ࡇࡉࡌࡏ :ࡇࡌࡏ | B ࡐࡇࡍࡊࡀࡁࡖ :ࡐࡇࡍࡊࡀࡁ 78 BCJ ࡁࡑࡀࡍࡉࡕࡏࡖ :ࡁࡑࡉࡍࡉࡕࡏࡖ 77 G ࡀࡉࡉࡓࡃ :ࡀࡉࡓࡃ | I ࡀࡉࡁࡓࡉࡄ :ࡀࡁࡓࡉࡄ 83 ACG ࡀࡕࡍࡀࡊࡉࡔ; J ࡀࡕࡀࡍࡊࡉࡔ :ࡀࡍࡕࡊࡉࡔ | HJ ࡍࡇࡉࡌ :ࡍࡀࡀࡌ | H ࡓࡀࡉࡖ :ࡓࡀࡉࡀࡖ 81 H ࡓࡀࡉࡖ :ࡓࡀࡉࡀࡖ | C ࡀࡒࡓࡀࡋࡅ :ࡀࡒࡓࡀࡋ

:ࡌࡀࡓࡄࡉࡁ 85 B ࡀࡍࡉࡁ :ࡍࡇࡁ | J ࡓࡉࡎࡉࡓࡕ :ࡓࡀࡎࡉࡓࡕ | >HJ :ࡀࡅࡉࡆ | IJ ࡊࡀࡆࡉࡀࡄ :ࡊࡀࡆࡉࡀࡄࡅ 84 C ࡀࡉࡌࡉࡌࡀࡔ :ࡀࡉࡌࡉࡌࡔ | C ࡀࡉࡓࡉࡂ :ࡀࡉࡓࡉࡂࡅ | A ࡀࡉࡉࡏࡓࡃ; CHJ ࡀࡉࡏࡓࡃ;

C ࡁࡉࡍࡎࡖ; GHIJ ࡁࡉࡍࡎ :ࡁࡀࡍࡎ | HIJ ࡀࡍࡉࡁ :ࡍࡇࡁ | D ࡀࡔࡅࡕ; G ࡀࡔࡕࡏ; HJ ࡀࡔࡏ :ࡀࡔࡕ | CG ࡍࡅࡕࡏࡖ; HJ ࡍࡅࡁࡕࡏࡖ; J ࡍࡅࡁࡃࡏࡖ :ࡍࡅࡁࡕࡏ | HJ ࡌࡀࡓࡄࡉࡁࡅ ࡇࡕࡄࡉࡃࡉࡒ ࡕࡀࡋࡆࡀࡅ ࡀࡃࡒ 88–87 >HJ :ࡀࡃࡒ | AB ࡕࡀࡅࡋࡀ :ࡕࡀࡅࡋ 87 J ࡇࡕࡄࡉࡃࡀࡒࡁ :ࡇࡕࡄࡉࡃࡉࡒࡁ | H ࡇࡓࡒࡀࡉ :ࡀࡓࡉࡒࡀࡉ | C ࡀࡉࡅࡄ :ࡀࡉࡅࡄࡀ | D ࡓࡀࡔࡊࡀࡅࡉ :ࡓࡀࡁࡊࡀࡅࡉ 86 ࡀࡉࡅࡁࡀ ࡓࡀࡌࡀࡅ :ࡓࡀࡌࡀࡅ | J ࡕࡀࡈࡌࡀ :ࡕࡀࡈࡌ | H ࡕࡀࡅࡋ ࡇࡕࡄࡉࡃࡉࡒ ࡕࡀࡋࡆࡀ; J ࡕࡀࡅࡋ ࡕࡀࡋࡆࡀ ࡇࡕࡄࡉࡃࡀࡒ :ࡕࡀࡅࡋ 88 J ࡇࡕࡄࡉࡃࡀࡒ :ࡇࡕࡄࡉࡃࡉࡒ 87 >C :ࡀࡉࡅࡁࡀ ࡍࡉࡌࡀࡔࡅࡉ ࡕࡀࡅࡋ ࡀࡃࡒ :ࡀࡃࡒࡖ | H ࡀࡕࡄࡉࡃࡉࡒࡁ; J ࡇࡕࡄࡉࡃࡀࡒࡁ :ࡀࡕࡄࡉࡃࡒࡁ 90 C ࡉࡀࡁࡉࡋ ࡉࡀࡁࡉࡁࡀࡄࡋࡅ; J ࡉࡀࡁࡉࡁࡀࡄࡋ :ࡉࡀࡁࡉࡁࡀࡄࡋࡅ | H ࡉࡀࡓࡁ ࡋࡏ; J ࡀࡉࡓࡁ ࡋࡏ :ࡉࡀࡓࡁࡋ 89 C ࡍࡀࡉࡌࡀࡅ ࡕࡀࡈࡌ J ࡀࡉࡊࡓࡉࡃࡅ :ࡇࡊࡓࡉࡃࡅ | C ࡇࡁࡌࡀࡒ :ࡇࡁࡌࡀࡒࡅ 92 D ࡀࡕࡀࡋࡔࡔࡅ :ࡀࡕࡀࡋࡔࡅࡔࡅ | C ࡒࡀࡎࡐࡀࡕ; GHI ࡒࡀࡎࡐࡀࡕࡏࡅ; J ࡒࡉࡎࡐࡀࡕࡏࡅ :ࡒࡀࡎࡐࡀࡕࡏ 91 J ࡀࡉࡃࡏ :ࡇࡃࡏ | BGHJ D ࡍࡅࡄࡉࡍࡀࡔࡏ :ࡍࡅࡄࡉࡍࡀࡔࡅࡏ | A ࡋࡐࡀࡍࡀ; CH ࡋࡐࡉࡍ :ࡋࡐࡀࡍ 96 H ࡇࡕࡀࡅࡋ :ࡕࡀࡅࡋ | CI ࡀࡕࡄࡉࡃࡀࡒ :ࡀࡕࡄࡉࡃࡉࡒ 95 C ࡍࡍࡅࡀࡎࡐࡀ :ࡍࡍࡅࡉࡎࡐࡀ 94 C ࡇࡊࡓࡉࡃ; GHJ ࡍࡅࡌࡅࡌࡑࡈࡏࡅ :ࡍࡅࡌࡅࡌࡈࡎࡅ | C ࡍࡅࡉࡀࡓࡉࡂ :ࡍࡅࡉࡀࡓࡉࡂࡅ | A ࡋࡐࡀࡍࡀ; H ࡋࡐࡉࡍ :ࡋࡐࡀࡍ 97 ABD ࡀࡈࡂࡀࡋࡀࡋ :ࡀࡉࡈࡂࡀࡋࡀࡋ | CGI ࡀࡌࡅࡓࡌࡁ; J ࡀࡌࡅࡓࡌࡅࡏࡁ :ࡀࡌࡅࡓࡌࡏࡁ ACHIJ ࡀࡉࡓࡉࡕࡀࡉ :ࡀࡉࡓࡕࡀࡉ | GHIJ ࡒࡀࡎࡐࡀࡕࡅ :ࡒࡀࡎࡐࡀࡕࡏࡅ | J ࡀࡉࡓࡕࡅࡏࡖ ࡀࡉࡓࡕࡅࡏࡖ :ࡀࡉࡓࡕࡅࡏࡖ | GHJ ࡌࡀࡂࡐࡀࡕࡏ :ࡒࡀࡎࡐࡀࡕࡏ 98 DI ࡍࡅࡌࡅࡌࡀࡈࡎࡅ; :ࡍࡉࡓࡎࡅ 100 D ࡍࡇࡀࡔࡏ; GI ࡍࡇࡔࡅࡏ; H ࡀࡍࡉࡔࡅࡏ; J ࡀࡍࡉࡀࡔࡅࡏ :ࡍࡇࡀࡔࡅࡏ | A ࡕࡉࡍࡄࡀ; J ࡕࡀࡍࡄ :ࡕࡉࡍࡄ | C ࡋࡐࡉࡍ :ࡋࡐࡀࡍ | GHIJ ࡐࡀࡄࡀࡕࡎࡏࡅ :ࡐࡀࡄࡀࡕࡎࡅ 99 A ࡖ ࡌࡀࡃࡅࡒࡋ :ࡌࡀࡃࡅࡒࡋ | A ࡀࡌࡕࡀࡋࡕࡀ :ࡀࡌࡕࡀࡋࡕ | GHIJ ࡊࡀࡆࡉࡀࡄ :ࡊࡀࡆࡉࡀࡄࡅ 101 C ࡀࡉࡌࡉࡀࡒࡃ :ࡀࡉࡌࡉࡀࡒࡖ | D ࡁࡀࡍࡎ :ࡁࡉࡍࡎ | I ࡍࡉࡓࡎࡀࡅ

80

85

90

95

100

Translation | 39

3:77 – 3:101

“When you arrive at the realm of Air,

fetch the head of Splendid Transplant,

in the bosom of his mother, Lady38 Shine. Stage the attack in their midst, 80 Then 440,000 excellencies

went down to the realm of Air.

From the peak of Air’s realm, Intellect’s enclosure,39

they reached Yushamen’s settlement.40

With a lofty weapon, the excellencies

fall upon the realm of Air,

like a sword borne wrathfully

or deadly arrows forcefully.

Then Splendid Yawar slew with his sword

twelve sons of Yushamen.

85 Behram took as many as they have,41

90

so they say, ‘The excellencies have been sent!’”

nine sons of Yushamen, with his sword.

One of the brothers, Yukabar,42

Yushamen’s most precious son, shouted out loud,

to his father Yushamen

he shouted and his shout went forth,

it reached his father Yushamen,

and Yushamen said,

“Who has killed my son,

and who has held my beloved43 behind?”

With the shout that Yushamen shouted,44

he lifted the bonds from his hands and feet.

Broken were the bonds and the chains

that the light king had commanded upon him.

He took to the great conflict,

and remembered the great rage that was in his heart.

From the Nether Gate,

to the realm of Air,

all the settlements he reached,

he destroyed them.

95 When he reached the realm of Air,

he shouted to the lady.45

The excellencies fell upon their faces,

and did not take to the heights from their steeds.

Their swords fell from their hands,

and they did not hold tight to their steel arrows.

The swords of the excellencies were broken off,

and their bowstrings snapped.

They threw themselves down upon their faces.

Yushamen dismounted his steed,

100 grabbed 24,000 excellencies, and threw down those

Then 360 realms arrived

38 39 40 41 42 43 44 45

who were still standing upon their feet. before the Great king, saying,

Literally “cloud.” HJ “the enclosure, from it.” ACGJ “settlements.” Unclear. According to line 42, Yushamen had twenty-one sons, of which these are the remainder. Or “his brother.” D has Yukashar instead of Yukabar. C “my heart’s beloved.” BGHJ “Yushamen shouted with a shout.” Literally “cloud.”

‫‪40 | Text‬‬

‫‪105‬‬

‫‪110‬‬

‫ࡎࡐࡉࡒ ࡓࡉࡔࡉࡇ ࡖࡂࡅࡁࡓࡀࡍ‬ ‫ࡀࡍࡉࡃࡉࡀ ࡀࡓࡒࡀࡄࡀࡕࡀ ࡅࡀࡍࡒࡔࡀࡍ ࡈࡅࡓࡉࡀ‬ ‫ࡅࡁࡂࡀࡍ ࡄࡉࡉࡀ ࡋࡉࡅࡔࡀࡌࡉࡍ ࡒࡓࡀ‬ ‫ࡅࡋࡄࡀࡉࡋࡀ ࡓࡁࡀ ࡅࡒࡓࡀࡁࡀ‬ ‫ࡖࡌࡉࡒࡀࡓ ࡓࡉࡔࡀࡉࡄࡅࡍ ࡖࡁࡇࡍ‬ ‫ࡅࡔࡀࡃࡓࡉࡅࡍࡍ ࡋࡕࡔࡉࡌࡀ ࡅࡀࡓࡁࡀ ࡏࡎࡒࡉࡀ‬ ‫ࡅࡋࡁࡀࡁࡀ ࡖࡎࡅࡀࡐࡕ ࡀࡅࡕࡁࡅࡉࡀ‬ ‫ࡀࡋࡌࡀ ࡋࡔࡀࡁࡉࡌࡀ ‖ ࡅࡄࡀࡌࡔࡉࡍ ࡔࡉࡍࡀ‬ ‫ࡀࡋࡌࡀ ࡖࡓࡁࡉࡀ ࡀࡑࡁࡉࡍ ࡏࡋࡇ‬

‫ࡖࡏࡋ ࡏࡃࡇ ࡖࡉࡀࡌࡉࡀࡍ ࡖࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡄࡅࡀ‬ ‫ࡅࡌࡀࡋࡀࡊ ࡌࡍ ࡅࡊࡓࡎࡉࡉࡇ ࡒࡀࡌ‬ ‫ࡔࡉࡒࡋࡇ ࡌࡉࡇࡍ ࡋࡆࡉࡅࡀ‬ ‫ࡅࡆࡉࡃࡀ ࡖࡄࡅࡀࡁࡇ ࡁࡏࡅࡓࡑࡇ‬ ‫ࡋࡅࡀࡕ ࡀࡀࡍࡀࡍ ࡏࡌࡇ ࡖࡏࡕࡉࡍࡉࡑࡁ ࡆࡉࡅࡀ ࡌࡉࡀࡍࡉࡅࡍ‬ ‫ࡖࡆࡀࡉࡀࡍ ࡖࡀࡊࡃࡉࡓ ࡌࡍ ࡀࡐࡓࡆࡋࡀ‬ ‫ࡀࡋࡌࡀ ࡖࡕࡌࡀࡀࡍࡉࡀ ࡖࡄࡔࡅࡀࡊ ࡌࡉࡕࡉࡒࡓࡉࡀ‬ ‫ࡉࡍࡈࡍࡅࡓࡁࡇ ࡁࡎࡀࡃࡀ ࡓࡁࡀ‬

‫]‪[19‬‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫‪10‬‬

‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡁࡔࡅࡋࡈࡀࡀࡍ ࡖࡀࡍࡔࡐࡀࡉ‬ ‫ࡉࡊࡋࡀ ࡖࡌࡀࡋࡉࡊࡀ ࡀࡁࡃࡉࡕ‬ ‫ࡉࡊࡋࡀ ࡒࡓࡉࡕ ࡅࡉࡊࡋࡀ ࡀࡌࡀࡓࡋࡉࡀ‬ ‫ࡄࡉࡓࡁࡀ ࡅࡎࡉࡀࡐ ࡉࡍࡎࡁࡉࡕ‬ ‫ࡅࡔࡉࡊࡀࡍࡕࡀ ࡅࡋࡀࡕࡓࡀࡑ‬ ‫ࡖࡋࡀࡕࡓࡀࡑ ࡋࡒࡀࡋࡀ ࡓࡁࡀ‬ ‫ࡄࡀࡎࡓࡉࡅࡍࡍ ࡏࡋ ࡏࡁࡉࡃࡀࡕࡀ‬ ‫ࡒࡓࡀࡁࡀ ࡌࡍ ࡀࡍࡔࡐࡀࡉ ࡌࡉࡈࡉࡀࡍ‬ ‫ࡀࡀࡍ ࡔࡀࡂࡉࡔࡕ ࡋࡔࡉࡂࡔࡀ‬ ‫ࡌࡀࡋࡉࡋ ࡍࡀࡑࡁ ࡆࡉࡅࡀ‬ ‫ࡋࡀࡅ ࡀࡌࡀࡓࡉࡋࡀࡊ ࡖࡋࡀࡕࡉࡁࡀࡃ ࡓࡅࡂࡆࡀ‬

‫ࡁࡁࡅࡕࡀ ࡅࡕࡅࡔࡁࡉࡄࡕࡀ ࡖࡀࡍࡔࡐࡀࡉ‬ ‫ࡅࡉࡊࡋࡀ ࡌࡀࡐࡒࡃࡀࡀࡍ‬ ‫ࡅࡉࡊࡋࡀ ࡌࡋࡀࡋࡅࡊࡍ‬ ‫ࡀࡋࡌࡀ ࡖࡋࡀࡒࡓࡉࡕ ࡖࡌࡀࡄࡓࡉࡁࡀࡀࡍ‬ ‫ࡏࡃࡀ ࡔࡂࡀࡔࡕࡉࡅࡍࡍ ࡔࡂࡀࡔࡕࡀ‬ ‫ࡅࡓࡌࡉࡁࡇ ࡁࡏࡌࡓࡅࡌ ࡕࡉࡂࡓࡀ‬ ‫ࡖࡄࡅࡀ ࡌࡕࡀࡒࡀࡍ ࡌࡍ ࡃࡅࡕࡊࡀࡉࡉࡍ‬ ‫ࡖࡋࡀࡁࡅࡍ ࡓࡅࡓࡁࡉࡀ‬ ‫ࡅࡀࡉࡕࡉࡕࡇ ࡋࡏࡎࡅࡓࡀ ࡋࡀࡍࡔࡐࡀࡉ‬ ‫ࡋࡉࡅࡔࡀࡌࡉࡍ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡅࡋࡀࡕࡉࡓࡌࡉࡀ ࡕࡉࡂࡓࡀ ࡁࡉࡀࡓࡃࡀࡍ‬

‫‪:ࡍࡀࡔࡒࡍࡀࡅ | GHI ࡍࡉࡃࡉࡍࡀ; J ࡍࡀࡃࡉࡍࡀ :ࡀࡉࡃࡉࡍࡀ 103 D ࡍࡀࡉࡌࡀࡉ :ࡍࡀࡉࡌࡀࡉࡖ | AC ࡇࡉࡃࡏ; >D :ࡇࡃࡏ | ABC ࡋࡏࡅ :ࡋࡏࡖ | GIJ ࡀࡔࡉࡓ :ࡇࡉࡔࡉࡓ | C ࡒࡀࡐࡎ :ࡒࡉࡐࡎ 102‬‬

‫ࡅࡀࡍࡒࡔࡉࡍ ‪ࡀࡋࡉࡀࡄ ࡋࡏࡅ :ࡀࡋࡉࡀࡄࡋࡅ 105 ABD ࡀࡅࡉࡆ ࡋࡏ :ࡀࡅࡉࡆࡋ | HIJ ࡇࡋࡒࡉࡔࡅ :ࡇࡋࡒࡉࡔ | GHIJ ࡍࡀࡂࡁࡀࡅ :ࡍࡀࡂࡁࡅ 104 ACD ࡇࡉࡎࡓࡊࡅ; J ࡇࡉࡉࡎࡓࡊࡅ :ࡇࡉࡉࡎࡓࡊࡅ | CI‬‬ ‫‪GH ࡍࡇࡉࡌ ࡀࡕࡄࡉࡃࡀࡌࡋ ࡀࡋࡒࡉࡔࡅ ࡇࡑࡓࡅࡏࡁ; J ࡀࡍࡉࡉࡌ ࡀࡕࡄࡉࡃࡀࡌࡋ ࡇࡋࡒࡉࡔࡅ ࡀࡉࡑࡓࡅࡏࡁ :ࡇࡑࡓࡅࡏࡁ | >B; CH ࡀࡃࡉࡆࡋ :ࡀࡃࡉࡆࡅ | C ࡀࡁࡀࡓࡒ; G ࡇࡁࡀࡓࡒࡅ :ࡀࡁࡀࡓࡒࡅ | ABD‬‬ ‫‪HI ࡀࡌࡉࡀࡔࡕࡉࡋ :ࡀࡌࡉࡔࡕࡋ | C ࡍࡍࡅࡅࡉࡓࡃࡀࡔࡅ :ࡍࡍࡅࡉࡓࡃࡀࡔࡅ 107 I ࡍࡅࡄࡉࡍࡀࡉࡌ :ࡍࡅࡉࡍࡀࡉࡌ | BHI ࡕࡀࡅࡋࡖ :ࡕࡀࡅࡋ | J ࡀࡍࡉࡁࡖ :ࡍࡇࡁࡖ | C ࡓࡀࡒࡀࡌࡖ :ࡓࡀࡒࡉࡌࡖ 106‬‬ ‫;ࡋࡀࡕࡔࡉࡌࡀ ‪HJ ࡀࡍࡉࡀࡌࡕࡖ :ࡀࡉࡍࡀࡀࡌࡕࡖ | C ࡀࡁࡀࡁࡋ :ࡀࡁࡀࡁࡋࡅ 108 AB ࡓࡀࡃࡊࡀࡖ; C ࡓࡉࡃࡊࡀ :ࡓࡉࡃࡊࡀࡖ | D ࡀࡉࡒࡅࡎࡅࡏ; H ࡀࡒࡎࡏ; J ࡇࡒࡎࡏ :ࡀࡉࡒࡎࡏ | B ࡀࡌࡉࡔࡕࡏࡋ; C‬‬ ‫;ࡖࡕࡌࡀࡀࡍࡉ ‪ࡊࡀࡋࡏ :ࡇࡋࡏ | GH ࡀࡉࡁࡑࡀ :ࡍࡉࡁࡑࡀ | A ࡀࡉࡁࡀࡓࡖ :ࡀࡉࡁࡓࡖ 110 A ࡇࡁࡅࡓࡍࡈࡍࡉ; GHJ ࡊࡀࡁࡓࡀࡍࡈࡍࡉ :ࡇࡁࡓࡅࡍࡈࡍࡉ | HIJ ࡀࡍࡉࡔࡏ :ࡀࡍࡉࡔ 109 AB ࡀࡉࡍࡀࡀࡌࡕࡀ; D‬‬ ‫‪ACDJ ࡀࡉࡐࡔࡍࡀࡖ; GH ࡇࡉࡐࡔࡍࡀࡖ :2ࡉࡀࡐࡔࡍࡀࡖ | HJ ࡀࡕࡅࡁ :ࡀࡕࡅࡁࡁ | ACHJ ࡀࡉࡐࡔࡍࡀࡖ; G ࡇࡉࡐࡔࡍࡀࡖ :1ࡉࡀࡐࡔࡍࡀࡖ 1 AG ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | IJ ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 111 ACHJ‬‬ ‫‪CD ࡀࡋࡊࡉ :1ࡀࡋࡊࡉࡅ | B ࡀࡋࡊࡏ :ࡀࡋࡊࡉ 3 J ࡍࡀࡃࡀࡒࡐࡀࡌ :ࡍࡀࡀࡃࡒࡐࡀࡌ | C ࡀࡋࡊࡉ :ࡀࡋࡊࡉࡅ | J ࡕࡉࡃࡁࡖ :ࡕࡉࡃࡁࡀ | AJ ࡀࡊࡉࡋࡀࡌ; >C; GHJ ࡀࡊࡉࡀࡋࡌ :ࡀࡊࡉࡋࡀࡌࡖ | B ࡀࡋࡊࡏ :ࡀࡋࡊࡉ 2‬‬ ‫ࡀࡌࡀࡓࡋࡉࡀ‪C ࡕࡉࡓࡒࡀࡋ; G ࡕࡉࡃࡒࡀࡋࡖ :ࡕࡉࡓࡒࡀࡋࡖ | G ࡀࡉࡌࡋࡀ :ࡀࡌࡋࡀ | ACDGI ࡕࡉࡁࡎࡍࡀ :ࡕࡉࡁࡎࡍࡉ 4 H ࡍࡊࡅࡋࡀࡋࡌ ࡍࡊࡅࡋࡀࡋࡌ :ࡍࡊࡅࡋࡀࡋࡌ | C ࡀࡋࡊࡉ :2ࡀࡋࡊࡉࡅ | J ࡇࡋࡓࡀࡌࡀ :‬‬ ‫ࡖࡌࡀࡄࡓࡉࡁࡀࡀࡍ‪ࡑࡀࡓࡕࡏࡖ; H ࡑࡀࡓࡕࡏࡀࡋࡖ ࡑࡀࡓࡕࡏࡖ; J ࡑࡀࡓࡕࡀࡋࡖ ࡑࡀࡓࡕࡏࡖ :ࡑࡀࡓࡕࡀࡋࡅ | ABD ࡕࡍࡀࡊࡉࡔࡅ; GHJ ࡀࡕࡍࡀࡊࡉࡔࡖ :ࡀࡕࡍࡀࡊࡉࡔࡅ 5 ACI ࡍࡀࡁࡉࡓࡄࡀࡌࡖ :‬‬ ‫ࡖࡋࡀࡕࡓࡀࡑ ‪ࡋࡏ 7 C ࡀࡌࡅࡓࡌࡁ; GI ࡀࡌࡅࡓࡌࡏࡁ; HJ ࡀࡌࡅࡓࡌࡅࡏࡁ :ࡌࡅࡓࡌࡏࡁ | C ࡇࡁࡀࡌࡓ :ࡇࡁࡉࡌࡓࡅ | GHJ ࡑࡀࡓࡕࡀࡋ :ࡑࡀࡓࡕࡀࡋࡖ 6 BGI ࡇࡃࡏ :ࡀࡃࡏ | C ࡑࡀࡓࡕࡀࡋ; G‬‬ ‫ࡏࡁࡉࡃࡀࡕࡀ‪ࡍࡀࡉࡈࡉࡌ 9–8 J ࡍࡀࡉࡈࡀࡌ :ࡍࡀࡉࡈࡉࡌ | ABD ࡇࡉࡐࡔࡍࡀ :ࡉࡀࡐࡔࡍࡀ 8 B ࡍࡅࡉࡀࡊࡕࡅࡃ ;C ࡍࡅࡄࡉࡀࡊࡕࡅࡃ; D ࡍࡅࡉࡉࡀࡊࡕࡅࡃ :ࡍࡉࡉࡀࡊࡕࡅࡃ | B ࡀࡕࡀࡃࡁࡏ ࡋࡏ; CGIJ ࡀࡕࡀࡃࡉࡁࡏࡋ :‬‬ ‫ࡖࡋࡀࡁࡅࡍ ࡓࡅࡓࡁࡉࡀ ࡀࡀࡍ ࡔࡀࡂࡉࡔࡕ ࡋࡔࡉࡂࡔࡀ ࡅࡀࡉࡕࡉࡕࡇ ࡋࡏࡎࡅࡓࡀ ࡋࡀࡍࡔࡐࡀࡉ‪G ࡀࡔࡂࡉࡔ ࡋࡏ :ࡀࡔࡂࡉࡔࡋ | HJ ࡀࡕࡔࡀࡂࡀࡔ; I ࡀࡕࡔࡉࡂࡀࡔ :ࡕࡔࡉࡂࡀࡔ 9 >ABCD :‬‬ ‫‪GHI ࡀࡍࡉࡃࡓࡀࡉࡁ :ࡍࡀࡃࡓࡀࡉࡁ | BD ࡊࡀࡋࡓࡀࡌࡀ ࡅࡀࡋ ; C ࡊࡀࡋࡉࡓࡀࡌࡀࡋ; GIJ ࡊࡀࡋࡓࡀࡌࡏ ࡅࡀࡋ :ࡊࡀࡋࡉࡓࡀࡌࡀ ࡅࡀࡋ 11 HJ ࡍࡉࡌࡀࡔࡅࡉ ࡋࡏ :ࡍࡉࡌࡀࡔࡅࡉࡋ 10‬‬

Translation | 41

3:102 – 4:11

“Cut off is the head of Gubran,

who is at the right hand of the light king!”

Lands quake, mountains shake,

and the king rose from his throne,

and shouted out Life’s call to Yushamen.

He lifted from him the splendor,

105 the great strength, the fight,

and the fury that were in his mind,46

that his sons’ heads with the lady,47

Splendid Transplant’s mother, were torn from them.

He dispatched 904 chains

of zeynā,48 which is heavier than iron,

and they set him beside the Nether Gate,

until Eighth of Darkness49 is summoned forth.

For seven hundred and fifty years,

he will wait50 in the great shackles,

110 until the Great seeks him.51

And Life triumphs!

In the name of the Great Life,

may the sublime light be magnified!

4. “By my52 own authority,

by my53 own prayer and praise,

I have made the time of kings,54

and I ordain the time.

I called the time, and the time told me,55

your time is up.56

I took up57 the sword and the blade;

the world I did not create, I shall destroy,

5 and the settlements I did not set up,58

know59 I have thoroughly disturbed,

so they might not raise a great sound,

and I started a fight on high.

I reduced the works

that were fixed in their places.

The war, which the mighty did not want,

came to me from myself.

I stirred up a disturbance

and brought myself to confinement.60

10 Splendid Plant spoke

“Did I not tell you not to act out of rage

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60

to Yushamen, saying, and start a fight in the Jordan?

GHJ add “and lifted the wisdom from it” Literally “cloud.” Unclear. Lidzbarski (Johannesbuch ii, 425 n. 6) suggests emending to ziwag ‘quicksilver.’ Yushamen. GHJ “he will wait in you.” ACHJ “you.” ACGHJ “his.” ACDGJ “his.” GHJ “angels.” J “told him.” In place of wə-kilā məlāl-kon ‘your word is measured,’ read wə-keylā e(tte)mli lə-kon ‘your span is filled.’ ACDGI “you will take up.” GHJ “that I set up, which the hand did not set up.” BGI “his hand.” Lines 8 and 9 are missing in ABCD.

42 | Text

[20]

ࡊࡅࡓࡒ ࡀࡊࡋࡀࡎ ࡀࡕࡔࡀࡄ ࡊࡅࡁࡕࡅࡀ ࡕࡐࡀࡅࡎࡖ ࡀࡁࡀࡁࡋ ࡀࡕࡔࡀࡄ ࡕࡃࡀࡁࡀ ࡊࡀࡕࡅࡍࡒࡀࡉ ࡍࡌࡖ ࡃࡀࡄ ࡍࡅࡄࡉࡍࡀࡉࡌ ࡕࡓࡀࡅࡀࡃࡀࡋ ࡀࡕࡅࡑࡀ ࡍࡅࡉࡀࡊࡕࡅࡃ ࡍࡌ ࡊࡀࡎࡓࡀ ࡕࡍࡉࡀࡔ ࡁࡉࡍࡎࡉࡕࡏ ࡊࡍࡀࡉࡌ ࡀࡍࡉࡍࡀࡀࡅ ࡊࡀࡑࡓࡅࡏࡋ ࡊࡀࡋࡁࡀࡄࡏ ࡀࡉࡉࡀࡌࡃࡀࡒࡖ ࡍࡍࡀࡒࡀࡕࡌ ࡀࡅࡄࡖ ࡀࡕࡀࡃࡉࡁࡏ ࡕࡁࡉࡓࡄࡀࡅ ࡕࡍࡀࡀ ࡍࡉࡓࡕ ࡀࡊࡉࡋࡀࡌ ࡀࡍࡉࡉࡁ ࡀࡉࡓࡕࡔࡉࡌࡀࡋ ࡍࡍࡅࡉࡃࡍࡉ ࡀࡊࡉࡋࡀࡌ ࡊࡍࡀࡉࡃࡅ ࡍࡀࡓࡃࡀࡎࡌࡖ ࡀࡕࡀࡃࡉࡁࡏ ࡍࡉࡒࡀࡕࡌࡀࡋࡅ ࡕࡔࡉࡍࡃࡀࡋࡅ ࡊࡀࡑࡓࡅࡏࡋ ࡀࡕࡊࡅࡊࡉࡌ ࡕࡉࡕࡀࡋࡅ ‖ ࡕࡉࡁࡀࡋ ࡀࡉࡉࡀࡌࡃࡀࡒ ࡍࡌ ࡀࡕࡊࡌࡅࡄࡅ

[21]

ࡕࡉࡁࡀࡋ ࡀࡍࡉࡍࡀࡀ ࡍࡌ ࡀࡕࡀࡔࡀࡐࡓࡀࡅ ࡀࡌࡅࡔ ࡊࡀࡋࡀࡌࡖ ࡀࡕࡋࡍࡉࡉࡌ ࡐࡉࡎࡀࡄ ࡓࡊࡀࡃࡀࡌ ࡊࡀࡀࡎࡀࡋࡖ ࡀࡍࡉࡀࡔ ࡀࡍࡉࡔࡖ ࡐࡀࡋࡀࡖ ࡀࡁࡓࡅࡄࡖ ࡀࡅࡄࡖ ࡗ ࡌࡀࡉࡀࡒࡕࡉࡌࡀࡋ ࡕࡉࡌࡓ ࡊࡀࡓࡂࡉࡋࡁ ࡀࡁࡓ ࡀࡃࡀࡎ ࡕࡍࡀࡀࡅ ࡀࡋࡈࡀࡁࡀࡋ ࡊࡍࡀࡉࡌ ࡀࡕࡅࡉࡓࡊࡀࡅ ࡀࡉࡐࡋࡀࡔ ࡍࡀࡃࡓࡀࡉࡁࡖ ࡀࡉࡌ ࡗ ࡇࡒࡁࡉࡔࡏࡀࡋࡅ ࡇࡋࡁࡉࡎࡏ ࡍࡀࡀ ࡀࡕࡔࡀࡄ

ࡀࡁࡀࡓࡒ ࡃࡀࡁࡉࡌࡋ ࡊࡀࡋࡁࡉࡊࡕࡀࡋ ࡕࡉࡌࡊࡉࡀࡄ ࡀࡅࡄ ‖ ࡀࡈࡅࡆ ࡕࡉࡅࡄ ࡀࡔࡉࡓࡁ ࡀࡉࡎࡓࡊࡅ ࡊࡀࡋࡀࡅࡄ ࡀࡕࡀࡃࡉࡁࡏ ࡕࡁࡉࡓࡄࡀ ࡀࡉࡉࡀࡌࡃࡀࡒ ࡊࡍࡀࡁ ࡍࡌࡖ ࡊࡍࡀࡀࡍࡉࡉࡁࡅ ࡊࡀࡒࡓࡀ ࡕࡎࡐࡀ ࡀࡍࡉࡍࡀࡀ ࡊࡍࡀࡉࡌ ࡁࡑࡉࡍࡉࡕࡏ ࡕࡍࡀࡀ ࡀࡉࡀࡌࡃࡀࡒ ࡍࡀࡒࡅࡕ ࡊࡍࡀࡉࡌ ࡁࡉࡍࡎࡉࡕࡏ ࡀࡉࡕࡁࡀࡓ ࡊࡍࡀࡉࡒࡋ ࡇࡕࡔࡀࡂࡔ ࡀࡁࡓ ࡍࡀࡉࡒࡋ ࡇࡕࡔࡀࡊࡁ ࡕࡀࡉࡓࡉࡕࡔࡉࡌ ࡊࡀࡕࡅࡌࡃ ࡀࡁࡓ ࡀࡓࡉࡃࡎ ࡀࡒࡓࡀࡋࡅ ࡍࡉࡌࡀࡔࡅࡉ ࡕࡉࡌࡉࡀࡒ ࡍࡀࡉࡃ ࡀࡋࡁ ࡕࡔࡀࡐࡓࡀࡕࡏࡀࡋࡅ ࡕࡃࡀࡒࡐࡀࡕࡏࡀࡋࡅ ࡍࡀࡃࡓࡀࡉࡖ ࡍࡀࡒࡅࡕ ࡋࡏ ࡕࡔࡉࡍࡃࡀࡋࡅ ࡍࡉࡌࡀࡔࡅࡉ ࡕࡉࡃࡀࡉ ࡀࡃࡉࡌ ࡀࡌࡋࡀࡖ ࡇࡌࡐࡅ ࡍࡌ ࡀࡐࡒࡍࡀ ࡗ ࡍࡉࡌࡀࡔࡅࡉ ࡕࡉࡃࡀࡉ ࡅࡀࡋ ࡀࡍࡉࡔ ࡀࡐࡉࡋࡀ ࡀࡁࡓࡀࡅ ࡍࡉࡓࡎࡁ ࡁࡉࡍࡎࡉࡕࡏ ࡀࡉࡓࡉࡒࡁ ࡊࡀࡋࡕࡉࡔ ࡕࡍࡀࡀ ࡀࡕࡄࡍࡉࡉࡕࡋ ࡍࡍࡅࡉࡕࡉࡔࡐࡉࡍࡀ ࡊࡍࡀࡉࡀࡁ ࡀࡕࡄࡉࡌࡉࡃ ࡋࡏ ࡇࡑࡕࡀࡓࡕ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡅࡉࡆ ࡁࡑࡀࡍࡋ ࡍࡉࡌࡀࡔࡅࡉ ࡋࡉࡋࡀࡌ ࡉࡀࡃࡉࡁ ࡀࡕࡅࡉࡓࡊࡀࡋ ࡍࡀࡀ ࡇࡕࡉࡀࡁ

>H :ࡊࡅࡁࡕࡅࡀ | B ࡀࡐࡕࡅࡎࡖ :ࡕࡐࡀࡅࡎࡖ 14 G ࡕࡉࡌࡊࡉࡀࡄࡅ; J ࡕࡀࡌࡊࡉࡀࡄ :ࡕࡉࡌࡊࡉࡀࡄ | >GHJ :ࡀࡅࡄ 13 C ࡊࡉࡋࡁࡉࡊࡕ ࡅࡀࡋ; G ࡊࡉࡋࡁࡉࡊࡃ ࡅࡀࡋ; HIJ ࡊࡀࡋࡁࡉࡊࡃ ࡅࡀࡋ :ࡊࡀࡋࡁࡉࡊࡕࡀࡋ 12

:ࡊࡍࡀࡀࡍࡉࡉࡁࡅ 17 B ࡕࡓࡅࡀࡃࡀࡋ :ࡕࡓࡀࡅࡀࡃࡀࡋ | J ࡀࡉࡀࡌࡃࡀࡒ :ࡀࡉࡉࡀࡌࡃࡀࡒ | AC ࡊࡍࡀࡁࡅ :ࡊࡍࡀࡁ | J ࡍࡌ :ࡍࡌࡖ 16 B ࡕࡅࡕࡀࡁࡀ :ࡕࡃࡀࡁࡀ | GHJ ࡍࡌ :ࡍࡌࡖ 15 D ࡀࡉࡅࡁࡕࡅࡀ; J ࡁࡑࡉࡍࡉࡕࡏ :ࡁࡉࡍࡎࡉࡕࡏ | G ࡀࡍࡉࡍࡀࡀ :ࡀࡍࡉࡍࡀࡀࡅ | GHJ ࡍࡌ :1ࡊࡍࡀࡉࡌ | GH ࡕࡁࡉࡍࡎࡉࡕࡏ; J ࡕࡁࡑࡉࡍࡉࡕࡏ :ࡁࡑࡉࡍࡉࡕࡏ 18 GHJ ࡍࡉࡉࡀࡊࡕࡅࡃ :ࡍࡅࡉࡀࡊࡕࡅࡃ | J ࡊࡍࡀࡀࡍࡉࡉࡁ

:ࡀࡕࡀࡃࡉࡁࡏ | C ࡊࡍࡀࡀࡒࡋ; HJ ࡍࡀࡉࡒࡋ :ࡊࡍࡀࡉࡒࡋ | GI ࡇࡕࡔࡉࡂࡔ; H ࡀࡕࡔࡀࡂࡉࡔ; J ࡀࡕࡔࡉࡂࡉࡔ :ࡇࡕࡔࡀࡂࡔ 20 BCDH ࡀࡉࡉࡀࡌࡃࡀࡒ :ࡀࡉࡀࡌࡃࡀࡒ | J ࡁࡑࡉࡍࡉࡕࡏ :ࡁࡉࡍࡎࡉࡕࡏ 19

:ࡕࡀࡉࡓࡉࡕࡔࡉࡌ | A ࡊࡀࡕࡅࡌࡓ; B ࡀࡊࡕࡅࡃ; GH ࡊࡀࡊࡕࡅࡃ :ࡊࡀࡕࡅࡌࡃ 22 G ࡀࡊࡉࡋࡀࡌ ࡍࡉࡓࡕࡏ; HJ ࡊࡀࡋࡀࡌ ࡍࡉࡓࡕ :ࡍࡉࡓࡕ 21 D ࡍࡍࡉࡒࡀࡕࡌ; HJ ࡍࡀࡒࡀࡕࡌ :ࡍࡍࡀࡒࡀࡕࡌ | B ࡀࡕࡀࡃࡁࡏ :ࡍࡉࡒࡀࡕࡌࡀࡋࡅ | GHJ ࡊࡅࡓࡒࡀࡋ; I ࡀࡓࡒࡀࡋ ࡊࡅࡓࡒࡀࡋ :ࡀࡒࡓࡀࡋࡅ 23 AC ࡀࡉࡓࡉࡕࡔࡉࡌࡀࡋ :ࡀࡉࡓࡕࡔࡉࡌࡀࡋ | B ࡍࡍࡅࡉࡃࡍࡀ :ࡍࡍࡅࡉࡃࡍࡉ | GH ࡕࡉࡉࡓࡉࡕࡔࡉࡌ; J ࡕࡉࡉࡓࡀࡕࡔࡉࡌ

H ࡕࡉࡔࡉࡍࡃࡍࡀࡀࡋ; I ࡕࡔࡉࡍࡃࡍࡀࡀࡋ; J ࡕࡀࡔࡉࡍࡃࡍࡀࡀࡋ :ࡕࡔࡉࡍࡃࡀࡋࡅ | J ࡀࡕࡊࡅࡊࡀࡌ :ࡀࡕࡊࡅࡊࡉࡌ | HJ ࡕࡀࡕࡀࡋࡅ :ࡕࡉࡕࡀࡋࡅ | AC ࡀࡋࡁࡀ :ࡀࡋࡁ 24 BDG ࡍࡀࡒࡀࡕࡌࡀࡋࡅ; J ࡍࡉࡒࡀࡕࡌࡀࡋࡖ

:ࡀࡕࡊࡌࡅࡄࡅ | B ࡕࡔࡀࡓࡐࡀࡕࡏࡀࡋࡅ; J ࡕࡔࡉࡐࡓࡀࡕࡏࡀࡋࡅ :ࡕࡔࡀࡐࡓࡀࡕࡏࡀࡋࡅ | G ࡕࡒࡀࡓࡐࡀࡕࡏࡀࡋࡅ; HJ ࡒࡀࡓࡐࡀࡕࡏࡀࡋࡅ :ࡕࡃࡀࡒࡐࡀࡕࡏࡀࡋࡅ 25 B ࡕࡉࡔࡉࡍࡃࡀࡋࡅ; G ࡕࡉࡔࡉࡍࡃࡍࡀࡀࡋࡅ; I ࡍࡀࡃࡓࡀࡉࡖ ࡍࡀࡒࡅࡕࡋࡏ :ࡍࡀࡃࡓࡀࡉࡖ ࡍࡀࡒࡅࡕ ࡋࡏ | G ࡕࡔࡍࡃࡀࡋࡅ :ࡕࡔࡉࡍࡃࡀࡋࡅ 26 G ࡃࡉࡁࡀࡋ; J ࡕࡉࡁࡀࡋࡅ :ࡕࡉࡁࡀࡋ | AD ࡀࡉࡀࡌࡃࡀࡒ :ࡀࡉࡉࡀࡌࡃࡀࡒ | G ࡀࡕࡌࡊࡅࡅࡄ; I ࡀࡕࡌࡊࡅࡅࡄࡅ

B ࡀࡕࡋࡍࡉࡉࡌ :ࡀࡕࡋࡍࡉࡉࡌ | ACD ࡀࡃࡀࡉ :ࡕࡉࡃࡀࡉ 27 ACD ࡃࡉࡁࡀࡋ; J ࡕࡉࡁࡀࡋࡅ :ࡕࡉࡁࡀࡋ | C ࡕࡀࡔࡀࡐࡓࡀࡅ; GH ࡀࡕࡔࡀࡐࡓࡀࡅ; J ࡀࡕࡔࡉࡐࡓࡀࡅ :ࡀࡕࡀࡔࡀࡐࡓࡀࡅ | GHJ ࡍࡀࡃࡓࡀࡉࡋ ࡍࡀࡒࡅࡕࡋ; C ࡐࡉࡎࡀࡄ ࡅࡀࡋ :ࡅࡀࡋ ࡐࡉࡎࡀࡄ 29–28 G ࡎࡐࡀࡀࡄ ࡎࡐࡀࡀࡅ; I ࡎࡐࡉࡀࡄ ࡎࡐࡀࡀࡅ; J ࡎࡐࡉࡀࡄ :ࡐࡉࡎࡀࡄ | GHJ ࡊࡀࡀࡎࡀࡋ :ࡊࡀࡀࡎࡀࡋࡖ | GHJ ࡀࡌࡋࡀ :ࡀࡌࡋࡀࡖ 28

:ࡊࡀࡋࡕࡉࡔ | >B :ࡕࡍࡀࡀ 31 HJ ࡀࡅࡄ :ࡀࡅࡄࡖ | >H :ࡀࡁࡓࡀࡅ | H ࡍࡉࡓࡎࡏࡁ :ࡍࡉࡓࡎࡁ 30 GHJ ࡀࡍࡉࡔ :ࡀࡍࡉࡔࡖ | C ࡀࡐࡉࡋࡀࡖ :ࡐࡀࡋࡀࡖ | GHJ ࡀࡁࡓࡅࡄ :ࡀࡁࡓࡅࡄࡖ 29

J ࡍࡍࡅࡉࡕࡔࡐࡀࡍࡀ :ࡍࡍࡅࡉࡕࡉࡔࡐࡉࡍࡀ 32 J ࡕࡉࡌࡓ ࡊࡀࡓࡂࡉࡋࡁ ࡀࡁࡓ ࡕࡉࡌࡓ :ࡕࡉࡌࡓ | B ࡍࡀࡀࡅ; >H; I ࡕࡍࡀࡀ :ࡕࡍࡀࡀࡅ | J ࡁࡑࡉࡍࡉࡕࡏ :ࡁࡉࡍࡎࡉࡕࡏ | H ࡊࡀࡋࡕࡉࡔ ࡊࡀࡋࡕࡉࡔ ࡀࡕࡄࡉࡌࡉࡃࡋ :ࡀࡕࡄࡉࡌࡉࡃ ࡋࡏ 33 >ABCD; HJ ࡀࡕࡀࡉࡄࡍࡉࡀࡕࡋ; I ࡀࡕࡀࡉࡄࡍࡉࡉࡕࡋ :ࡀࡕࡄࡍࡉࡉࡕࡋ | A ࡍࡍࡅࡉࡕࡉࡔࡐࡀࡍࡀ; BD ࡍࡍࡅࡉࡕࡉࡔࡐࡉࡍ; G ࡍࡍࡉࡉࡕࡔࡐࡉࡍࡀ; HI ࡍࡍࡅࡉࡕࡔࡐࡉࡍࡀ; GH ࡇࡒࡁࡉࡔࡏࡀࡋ; J ࡀࡉࡒࡁࡀࡔࡏࡀࡋ :ࡇࡒࡁࡉࡔࡏࡀࡋࡅ | B ࡉࡀࡃࡏࡁ; G ࡉࡀࡃࡏࡉࡁ :ࡉࡀࡃࡉࡁ 35 GI ࡁࡑࡀࡍࡉࡋ; HJ ࡁࡑࡀࡍ ࡋࡏ :ࡁࡑࡀࡍࡋ 34 GJ ࡍࡀࡃࡓࡀࡉࡁ :ࡍࡀࡃࡓࡀࡉࡁࡖ | GHIJ

15

20

25

30

35

Translation | 43

4:12 – 4:35

It was not written for you to wage a war. You were small, you were smart.

Now, they call you a fool.

You had a seat at the head.

Now, they have put you at the Nether Gate.

15 You have destroyed the things you have done

20

since your childhood,

so that among your first born,

you have not given company to even one.

You have destroyed your lands and buildings,

you removed your beds from their places.

Ladies were married by you,

and ladies have been taken away from you.61

From you has been taken the first stability,

that the First [Life] bestowed upon your mind.

You have disturbed your great nest,

and you destroyed the well-ordered works.

You have crushed the great nest,

and are between the two kings.

Your double62 will be released,

but the kings will judge you not to be released,

they didn’t fix the great thing that was ordered,63

and won’t correct the deeds that were ordered.

You stand without judgment, Yushamen,

neither humility nor concern came to your mind, and you did not worry.64

25 You were not given orders or instructed,

and you did not seek wisdom from the First [Life].

You didn’t worry about the Jordan’s clarity

or seek teachings from the ladies.65

You know full well, Yushamen,66

the word that the king heard.

When it left the mouth of the world,

it stopped67 recounting endless wonders.

Did you not know, Yushamen,

that the destruction of a thousand years

30 cannot be restored even in twenty-four

thousand years, to just as it once was?

Your offspring were taken68 through disputes,

and you put the great shackles upon your feet.

You multiplied their sighing,

and sadness will never wane from you.

You have put tears in your eyes,

flowing down like the waters of the Jordan.”

Yushamen spoke to Splendid Plant, saying, 35 “By my own hand, I sought sorrow.

Now I shall take and never relinquish

61 GH “you were taken from ladies (literally clouds), and ladies were taken from you.” This is a play upon etenṣeb ‘were impregnated,’ etenseb ‘have been taken.’ 62 GH “your place.” 63 GHIJ “they did not call you a great orderly one;” I emends “they did not call you” to “they did not fix.” 64 From this point on, virtually the entirety of B is written in a different hand from that of the copyist, from the phrase “and you did not worry” in this line until line 34 of chapter 76. 65 Literally “clouds.” ABD “you did not make teachings from the ladies.” 66 ACD “Yushamen knows full well.” 67 GI “and it recounts endless wonders and desecrated, then [...],” J “and it recounts endless wonders, then [...]” 68 J “married” or “planted.”

‫‪44 | Text‬‬

‫ࡋࡅࡊࡔࡈࡀ ࡖࡔࡀࡉࡍࡀ ࡅࡏࡀࡍࡈࡓࡇ‬

‫ࡀࡋࡌࡀ ࡖࡅࡊࡋ ࡖࡀࡑࡁࡉࡀ ࡓࡁࡉࡀ ࡀࡁࡃࡉࡀ‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫‪10‬‬

‫‪15‬‬

‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡗ ࡄࡀࡔࡉࡁ ࡀࡁ ࡉࡅࡔࡀࡌࡉࡍ‬ ‫ࡄࡀࡔࡉࡁ ࡁࡀࡑࡃࡉࡀ ࡓࡁࡀ‬ ‫ࡋࡌࡉࡄࡆࡉࡅࡍࡍ ࡋࡄࡉࡉࡀ ࡓࡁࡉࡀ‬ ‫ࡀࡀࡍ ࡄࡀࡔࡕࡀ ࡏࡓࡉࡌࡉࡉࡇ‬ ‫ࡏࡅ ࡉࡍࡕࡉࡀ ࡅࡉࡍࡀࡐࡓࡀࡒ ࡌࡉࡀࡍࡉ‬ ‫ࡌࡉࡀࡍࡉ ࡁࡌࡓࡅࡌ ࡌࡉࡀࡀࡊ ࡖࡁࡉࡔ‬ ‫ࡀࡀࡍ ࡓࡀࡁࡀࡍ ࡅࡓࡀࡁ ࡆࡉࡅࡀࡉ‬ ‫ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡉࡅࡔࡀࡌࡉࡍ‬ ‫ࡏࡎࡊࡉࡀ ࡏࡋ ࡏࡁࡉࡃࡀࡕࡀ‬ ‫ࡒࡓࡀࡋࡇ ࡋࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡅࡆࡀࡄࡓࡅࡉࡀ ࡁࡆࡀࡄࡀࡓࡕࡀ ࡓࡀࡁࡕࡉࡀ‬ ‫ࡅࡋࡀࡉࡍࡌࡀࡓ ࡖࡎࡉࡉࡍࡀࡍ ࡁࡍࡀࡈ ࡓࡁࡀ‬ ‫ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡌࡀࡈࡅࡉࡀ ࡁࡉࡕ ࡉࡅࡔࡀࡌࡉࡍ ࡌࡈࡀ‬ ‫ࡗ ࡀࡀࡍࡕ ࡋࡀࡄࡅࡉࡕ ࡓࡁࡀ‬ ‫ࡋࡀࡄࡅࡉࡕ ࡓࡁࡀ ࡀࡀࡍࡕ‬ ‫ࡀࡉࡒࡀࡋࡉࡀ ࡅࡀࡊࡓࡉࡀࡋࡉࡀ ࡏࡋࡀࡊ‬ ‫ࡔࡀࡋࡌࡀࡍ ࡁࡀࡅࡀࡕࡀࡊ‬ ‫ࡅࡌࡀࡔࡍࡉࡀࡕࡋࡇ ࡋࡅࡐࡂࡃࡀࡌࡀࡊ‬

‫ࡁࡎࡀࡃࡀ ࡅࡓࡅࡂࡆࡀ ࡅࡕࡅࡒࡀࡐ‬ ‫ࡋࡌࡉࡓࡌࡉࡀ ࡁࡉࡌࡓࡅࡌ ࡕࡉࡂࡓࡀ ‖‬ ‫ࡒࡓࡀࡁࡀ ࡌࡉࡀࡍࡉ ࡄࡀࡆࡉࡍ ࡀࡁࡃࡉࡀ‬ ‫ࡏࡋ ࡕࡉࡂࡓࡀ ࡓࡁࡀ ࡅࡏࡀࡊ ࡓࡌࡀࡋࡇ ࡋࡀࡍࡔࡐࡉࡇ‬ ‫ࡏࡄࡉࡆࡉࡀ ࡖࡌࡉࡀࡍࡉ ࡋࡉࡀࡊ ࡖࡓࡀࡁ‬ ‫ࡌࡉࡀࡍࡉ ࡁࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡅࡋࡉࡕࡋࡇ ࡎࡀࡀࡊ ࡋࡕࡅࡔࡁࡉࡄࡕࡀࡉ‬ ‫ࡄࡉࡉࡀ ࡓࡁࡉࡀ ࡏࡃࡀ ࡅࡀࡌࡀࡓ‬ ‫ࡖࡉࡅࡔࡀࡌࡉࡍ ࡄࡅࡎࡓࡀࡀࡍ‬ ‫ࡅࡕࡊࡀࡁ ࡏࡂࡍࡉࡓࡕࡀ ࡅࡔࡀࡃࡀࡓࡋࡇ‬ ‫ࡅࡀࡌࡀࡓࡋࡇ ࡄࡆࡉࡀ ࡁࡆࡉࡅࡇ ࡌࡏ ࡀࡊࡁࡉࡓ ࡏࡋࡇ‬ ‫ࡅࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡓࡂࡀࡆ ࡏࡋࡀࡉ‬ ‫ࡀࡋࡌࡀ ࡋࡁࡉࡕ ࡉࡅࡔࡀࡌࡉࡍ ࡌࡈࡀ‬ ‫ࡌࡀࡋࡉࡋ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡋࡉࡅࡔࡀࡌࡉࡍ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡀࡋࡌࡀ ࡖࡌࡉࡕࡀࡀࡍࡔࡐࡀ ࡄࡅࡉࡕ‬ ‫ࡒࡓࡀࡁࡀ ‖ ࡋࡌࡀࡄࡅ ࡀࡍࡒࡔࡉࡕ ࡏࡋࡇ‬ ‫ࡉࡅࡔࡀࡌࡉࡍ ࡖࡁࡆࡀࡉࡀࡍ ࡖࡓࡁࡉࡀ ࡌࡉࡕࡎࡓࡉࡕ‬ ‫ࡅࡀࡃࡍࡀࡔࡀࡕࡀࡊ ࡀࡊࡁࡓࡀࡍ ࡏࡋࡀࡊ‬ ‫ࡅࡃࡉࡌࡉࡄࡕࡀ ࡌࡉࡀࡍࡊ ࡋࡀࡓࡒࡀ ࡀࡍࡄࡕࡀ‬

‫]‪[22‬‬

‫]‪[23‬‬

‫‪ࡁࡀ 1 A ࡍࡉࡊࡏࡀࡆ; C ࡍࡀࡊࡉࡀࡆ :ࡍࡊࡉࡀࡆ | GIJ ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 37 >J :ࡀࡉࡃࡁࡀ | GHJ ࡀࡉࡁࡑࡀ ࡋࡊࡅ :ࡀࡉࡁࡑࡀࡖ ࡋࡊࡅࡖ ࡀࡌࡋࡀ | GI ࡇࡓࡈࡍࡉࡏࡅ; J ࡀࡉࡓࡈࡍࡀࡏࡅ :ࡇࡓࡈࡍࡀࡏࡅ 36‬‬ ‫ࡉࡅࡔࡀࡌࡉࡍ‪ࡀࡁࡀࡓࡒࡅ :ࡀࡁࡀࡓࡒ 3 BDG ࡌࡅࡓࡌࡁ; H ࡌࡅࡓࡌࡏࡁ; J ࡌࡅࡓࡌࡅࡏࡁ :ࡌࡅࡓࡌࡉࡁ | ADJ ࡀࡃࡑࡀࡁ; BI ࡀࡃࡀࡎࡁ :ࡀࡉࡃࡑࡀࡁ 2 H ࡀࡆࡂࡅࡓࡋ :ࡀࡆࡂࡅࡓࡅ | G ࡍࡉࡌࡀࡔࡅࡉࡁࡀ :‬‬ ‫‪:ࡇࡉࡐࡔࡍࡀࡋ | GH ࡇࡋࡉࡌࡓ :ࡇࡋࡀࡌࡓ | GHIJ ࡀࡓࡂࡉࡕࡋ :ࡀࡓࡂࡉࡕ ࡋࡏ | BD ࡀࡉࡌࡉࡓࡏ :ࡇࡉࡉࡌࡉࡓࡏ 4 AC ࡍࡉࡃࡁࡀ :ࡀࡉࡃࡁࡀ | GHJ ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ | B ࡀࡉࡌ ࡀࡁࡀࡓࡒ; GHJ‬‬ ‫ࡋࡀࡍࡔࡐࡀࡉ ‪ࡔࡉࡁ :ࡔࡉࡁࡖ | C ࡌࡅࡓࡌࡉࡁ; I ࡌࡅࡓࡌࡏࡁ; J ࡌࡅࡓࡌࡅࡏࡁ :ࡌࡅࡓࡌࡁ 6 GH ࡊࡀࡉࡋࡖ :ࡊࡀࡉࡋ | G ࡀࡉࡆࡄࡏ :ࡀࡉࡆࡉࡄࡏ | G ࡒࡀࡐࡃࡍࡉࡅ; HJ ࡓࡀࡐࡃࡍࡉࡅ :ࡒࡀࡓࡐࡀࡍࡉࡅ 5 GJ‬‬ ‫‪B ࡀࡕࡀࡃࡁࡏ; C ࡀࡕࡀࡃࡉࡁ :ࡀࡕࡀࡃࡉࡁࡏ | G ࡀࡕࡀࡃࡉࡁࡏࡋ :ࡀࡕࡀࡃࡉࡁࡏ ࡋࡏ | GHJ ࡀࡉࡊࡎࡉࡕࡏ; I ࡀࡉࡊࡎࡏࡕࡏ :ࡀࡉࡊࡎࡏ 9 GHIJ ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 8 ABC ࡀࡅࡉࡆ :ࡉࡀࡅࡉࡆ 7 ABD‬‬ ‫ࡄࡅࡎࡓࡀࡀࡍ‪H ࡀࡉࡋࡓࡀࡃࡀࡔࡅ :ࡇࡋࡓࡀࡃࡀࡔࡅ | B ࡁࡀࡊࡃ; G ࡁࡀࡊࡃࡅ :ࡁࡀࡊࡕࡅ | C ࡀࡍࡃࡀࡌࡋࡀ :ࡀࡍࡃࡀࡌࡋ 10 GJ ࡀࡅࡄ ࡍࡀࡀࡓࡎࡅࡄ; H ࡀࡅࡄࡅ ࡍࡀࡀࡓࡎࡅࡄ; I ࡀࡅࡄ ࡍࡀࡀࡓࡎࡅࡄ :‬‬ ‫‪ࡕࡉࡁ ࡀࡉࡅࡈࡀࡌ 14 GHJ ࡍࡀࡍࡉࡉࡎ :ࡍࡀࡍࡉࡉࡎࡖ 12 B ࡓࡀࡁࡊࡀ ࡏࡌ; GH ࡀࡉࡓࡁࡊࡀ ࡌࡏࡖ; J ࡀࡉࡓࡁࡊࡀࡌࡏࡖ :ࡓࡉࡁࡊࡀ ࡏࡌ | J ࡇࡅࡉࡆࡁࡖ :ࡇࡅࡉࡆࡁ | BH ࡀࡕࡅࡓࡄࡀࡆࡁ :ࡀࡕࡓࡀࡄࡀࡆࡁ 11‬‬ ‫ࡉࡅࡔࡀࡌࡉࡍ ࡌࡈࡀ‪GHIJ ࡀࡐࡔࡍࡀ ࡀࡕࡉࡌࡖ :ࡀࡐࡔࡍࡀࡀࡕࡉࡌࡖ | >J :ࡀࡌࡋࡀ | B ࡕࡉࡅࡄࡀࡋࡖ :ࡕࡉࡅࡄࡀࡋ 15 GI ࡍࡉࡌࡀࡔࡅࡉࡋࡅ :ࡍࡉࡌࡀࡔࡅࡉࡋ | >GHJ; I ࡍࡉࡌࡀࡔࡅࡉ ࡕࡉࡁ ࡀࡉࡅࡈࡀࡌ :‬‬ ‫;ࡖࡌࡉࡕࡀࡍࡔࡐࡀ ‪I ࡀࡌࡋࡀ ࡀࡁࡀࡓࡒ :ࡀࡁࡀࡓࡒ | G ࡕࡉࡅࡄࡀࡋ ࡕࡍࡀࡀ ࡀࡁࡓ; HJ ࡕࡉࡆࡄࡀࡋ ࡕࡍࡀࡀ ࡀࡁࡓ; I ࡕࡉࡆࡄࡀࡋ ࡕࡍࡀࡀ ࡀࡁࡓ :ࡕࡍࡀࡀ ࡀࡁࡓ | >ABDGHJ; I ࡕࡉࡅࡄࡀࡋ :ࡕࡉࡅࡄࡀࡋ 16 BD‬‬ ‫;ࡒࡓࡀࡁࡀ ࡀࡋࡌࡀ ‪:ࡍࡀࡌࡋࡀࡔ 18 GHI ࡕࡉࡓࡎࡉࡕࡉࡌ; J ࡕࡉࡓࡎࡀࡕࡉࡌ :ࡕࡉࡓࡎࡕࡉࡌ | B ࡀࡉࡁࡓ; C ࡀࡁࡓࡖ :ࡀࡉࡁࡓࡖ | B ࡊࡀࡋࡀࡒࡉࡀ; J ࡊࡀࡋࡉࡒࡉࡀ :ࡀࡉࡋࡀࡒࡉࡀ 17 C ࡋࡏࡅ :ࡇࡋࡏ | ACJ‬‬ ‫ࡔࡀࡋࡌࡀࡀࡍ ‪G ࡇࡋࡕࡀࡉࡍࡔࡉࡌࡅ; H ࡇࡋࡕࡀࡉࡔ ࡍࡀࡌࡅ; I ࡇࡋࡕࡀࡉࡍࡔࡀࡌ :ࡇࡋࡕࡀࡉࡍࡔࡀࡌࡅ 19 B ࡊࡀࡕࡀࡔࡍࡃࡀࡅ; DJ ࡊࡀࡕࡀࡔࡉࡍࡃࡀࡅ :ࡊࡀࡕࡀࡔࡀࡍࡃࡀࡅ | B ࡊࡀࡕࡀࡅࡁ :ࡊࡀࡕࡀࡅࡀࡁ | J‬‬ ‫ࡋࡅࡐࡂࡃࡀࡌࡀࡊ‪H ࡊࡍࡀࡉࡀ ࡍࡌ :ࡊࡍࡀࡉࡌ | BI ࡊࡀࡕࡄࡉࡌࡉࡃࡅ :ࡀࡕࡄࡉࡌࡉࡃࡅ | AC ࡊࡀࡌࡀࡃࡂࡐࡅࡋࡀ :‬‬

Translation | 45

4:36 – 5:19

the sublime one’s truth, and guard it

until the Great [Life] does all that it wants.”

And Life triumphs!

In the name of the Great Life,

may the sublime light be magnified!

5. As my father Yushamen plotted

in the shackles, wrathfully and defiantly,

he plotted in the great wilderness,69

“Let me start a war up on high,

let me see the Great Life

waging this war with me.70

Now I shall pick a great fight with him,

and he has created trouble for himself.71

5 If he comes and escapes72 from me,

I shall see that there is none greater than me.

Who is worse than me on high,

than me in the place of light?

I am the greatest, my splendor is great,

and there is no end to my glory.”

As soon as Yushamen had said this,73

the Great Life knew, and he said,

“I shall cover up the accomplishments

of that good-for-nothing Yushamen.”74

10 He summoned Manda d’Heyyi,

he wrote a letter and sent it.

He gave him a severe warning and told him,

“Look at his splendor, what will overwhelm him?75

Did he not say, ‘Great Sprout hated me,

and the light king raged against me?’”

Manda d’Heyyi went forth,

and he came to Yushamen’s house.

Manda d’Heyyi arrived at Yushamen’s house,76

he arrived and spoke to Yushamen, saying,

15 “When you were not great,

weren’t you nonetheless still drawing breath?77

You were never great,

so why do you stake an attack against him?

I am worried and pained about you, Yushamen,

who is caught in the fetters of the Great Life.

Your prayers are completed,

your anxieties overwhelm you,

you forget your words,

and a tear falls from you to the ground.

69 70 71 72 73 74 75 76 77

BI “the great shackles” GHJ “waging war with me so.” GJ “for myself.” G “bursts (?),” HJ “fights.” GHIJ “so.” GHIJ “the accomplishments of Yushamen that were wrong.” GHJ “see that they are overwhelming (?) him with his splendor.” This half of the line is missing from GHIJ. It has been added to I in the margin. GHIJ “you were much death.”

‫‪46 | Text‬‬

‫‪20‬‬

‫‪25‬‬

‫‪30‬‬

‫ࡀࡀࡍ ࡀࡌࡀࡓࡀࡍࡋࡇ ࡁࡌࡓࡅࡌࡀ ࡖࡀࡌࡀࡓࡋࡉࡀ‬ ‫ࡀࡅࡊࡀࡕ ࡖࡀࡌࡀࡓࡉࡅࡍ ࡏࡋࡇ‬ ‫ࡋࡉࡀࡊ ࡅࡊࡔࡈࡀ‬ ‫ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡋࡀࡅ ࡔࡂࡀࡃࡍࡀ ࡄࡅࡉࡕ ࡔࡀࡃࡓࡅࡊ ࡅࡀࡕࡉࡕ‬ ‫ࡌࡄࡀࡉࡕࡀࡊ ࡁࡌࡄࡉࡕࡀ ࡓࡀࡁࡕࡉࡀ‬ ‫ࡅࡋࡀࡃࡀࡍ ࡆࡉࡅࡀࡊ‬ ‫ࡗ ࡄࡀࡆࡉࡍ ࡉࡅࡔࡀࡌࡉࡍ ࡄࡀࡆࡉࡍ‬ ‫ࡋࡄࡀࡉࡋࡇ ࡖࡍࡉࡐࡔ ࡖࡀࡁࡀࡄࡀࡕࡇ ࡁࡉࡓࡅࡊࡉࡀ‬ ‫ࡎࡊࡉࡕ ࡆࡉࡅࡇ ࡅࡂࡀࡁࡓࡀ ࡂࡀࡁࡓࡀ‬ ‫ࡅࡄࡀࡉࡆࡀࡊ ‖ ࡀࡀࡍ ࡅࡏࡅࡕࡓࡉࡀ ࡀࡄࡀࡉ‬

‫ࡁࡀࡓࡒࡀ ࡔࡓࡉࡁࡇ ࡁࡉࡅࡔࡀࡌࡉࡍ‬ ‫ࡀࡀࡍ ࡀࡌࡀࡓࡀࡍ ࡉࡅࡔࡀࡌࡉࡍ ࡒࡓࡉࡕ‬ ‫ࡁࡁࡉࡕࡍࡀࡊ ࡅࡋࡀࡔࡓࡀࡓࡀ ࡁࡌࡉࡌࡓࡀࡊ‬ ‫ࡌࡀࡋࡉࡋ ࡉࡅࡔࡀࡌࡉࡍ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡅࡁࡀࡈࡉࡋࡕࡉࡅࡍࡍ ࡋࡌࡉࡌࡓࡀࡊ‬ ‫ࡅࡁࡈࡉࡋ ࡄࡍࡅࡓࡀࡊ ࡖࡒࡀࡉࡌࡀࡕࡁࡇ‬ ‫ࡄࡀࡆࡉࡋࡇ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡋࡉࡅࡔࡀࡌࡉࡍ‬ ‫ࡅࡄࡀࡉࡆࡀࡊ ࡉࡅࡔࡀࡌࡉࡍ ࡁࡔࡉࡊࡕࡍࡇ ࡒࡍࡉࡔ‬ ‫ࡀࡐࡓࡒࡎࡀ ࡁࡂࡀࡅࡇ ࡓࡌࡀࡍ‬ ‫ࡋࡀࡔࡀࡉࡍࡉࡍࡍ ࡋࡌࡉࡌࡓࡀ ࡖࡌࡀࡋࡉࡊࡀ ࡀࡌࡀࡓ‬

‫]‪[24‬‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫ࡁࡓࡉࡊ ࡔࡅࡌࡇ ࡖࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫ࡁࡉࡅࡌࡀ ࡖࡀࡓࡐࡉࡔࡋࡇ ࡌࡀࡓࡀ ࡋࡉࡅࡔࡀࡌࡉࡍ‬ ‫ࡉࡅࡔࡀࡌࡉࡍ ࡒࡀࡌ ࡌࡍ ࡅࡊࡓࡎࡉࡇ‬ ‫ࡁࡓࡉࡊ ࡆࡉࡅࡀࡊ ࡌࡀࡋࡀࡊ‬

‫ࡉࡅࡔࡀࡌࡉࡍ ࡌࡍ ࡅࡊࡓࡎࡉࡇ ࡒࡀࡌ‬ ‫ࡅࡋࡀࡍࡉࡐࡀ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡍࡀࡐࡒ ࡅࡀࡌࡀࡓࡋࡇ‬ ‫ࡖࡏࡅࡕࡓࡉࡀ ࡖࡏࡋࡀࡅࡀࡉࡀࡍ ࡃࡉࡍࡀ‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡗ ࡏࡕࡄࡀࡔࡁࡉࡕ ࡀࡀࡍ ࡉࡅࡔࡀࡌࡉࡍ‬ ‫ࡅࡀࡓࡐࡀࡔࡀࡕࡀ ࡖࡎࡀࡀࡊ ࡋࡉࡕࡋࡇ‬

‫ࡆࡉࡅࡀ ࡅࡄࡍࡅࡓࡀ ࡅࡂࡀࡋࡀࡋࡕࡀ‬ ‫ࡌࡉࡕࡀࡓࡐࡀࡔࡀࡍ ࡁࡂࡉࡆࡍࡀ ࡒࡀࡃࡌࡀࡉࡀ‬

‫‪ࡀࡉࡋࡓࡀࡌࡀࡖ; G ࡇࡋࡉࡌࡓ ࡀࡎࡒࡓࡐࡀ ࡇࡋࡓࡀࡌࡀࡖ; HJ ࡇࡋࡉࡌࡓ ࡀࡎࡒࡓࡐࡀ ࡀࡉࡋࡓࡀࡌࡀࡖ; I ࡇࡋࡉࡌࡓ ࡀࡎࡀࡒࡓࡀࡁ ࡀࡉࡋࡓࡀࡌࡀࡖ :ࡀࡒࡓࡀࡁ ࡀࡉࡋࡓࡀࡌࡀࡖ | GHJ ࡀࡓࡌࡉࡌࡁ :ࡀࡌࡅࡓࡌࡁ 20‬‬ ‫ࡔࡀࡓ ࡁࡀࡓࡒࡀ ‪:ࡍࡅࡉࡓࡀࡌࡀࡖ | >D :ࡍࡉࡌࡀࡔࡅࡉ ࡍࡀࡓࡀࡌࡀ ࡍࡀࡀ ࡇࡋࡏ ࡍࡅࡉࡓࡀࡌࡀࡖ ࡕࡀࡊࡅࡀ 21 GHJ ࡍࡉࡌࡀࡔࡅࡉࡋ :ࡍࡉࡌࡀࡔࡅࡉࡁ | G ࡇࡁࡉࡃࡔ; H ࡇࡁࡉࡃࡀࡔࡅ :ࡇࡁࡉࡓࡔ | B‬‬ ‫ࡀࡌࡀࡓࡉࡅࡍ ‪ࡀࡕࡄࡉࡁ :ࡀࡕࡉࡄࡌࡁ 25 J ࡀࡉࡋࡓࡀࡌࡍࡉࡖ :ࡇࡋࡓࡀࡌࡍࡉࡖ | GHJ ࡍࡉࡆࡀࡄࡖ :ࡍࡉࡆࡀࡄ ࡗ 23 ACG ࡊࡀࡍࡕࡉࡁࡀࡁ; D ࡊࡀࡍࡕࡉࡁࡉࡁ :ࡊࡀࡍࡕࡉࡁࡁ 22 B ࡍࡀࡓࡉࡌࡀ :ࡍࡀࡓࡀࡌࡀ | B‬‬ ‫‪GHI ࡓࡀࡌࡀ ࡗ :ࡍࡉࡆࡀࡄ ࡗ 27 B ࡋࡀࡈࡁࡅ; D ࡋࡉࡈࡀࡁࡅ :ࡋࡉࡈࡁࡅ | ACD ࡀࡅࡉࡆ :ࡊࡀࡅࡉࡆ | J ࡍࡀࡁࡀࡋࡅ :ࡍࡀࡃࡀࡋࡅ 26 H ࡊࡀࡓࡌࡉࡌࡋ ࡋࡏ :ࡊࡀࡓࡌࡉࡌࡋ | B ࡀࡕࡄࡉࡌࡁ; D ࡀࡕࡉࡄࡉࡌࡁ; G‬‬ ‫ࡄࡀࡆࡉࡍ‪GH ࡉࡀࡅࡉࡆ :ࡇࡅࡉࡆ 29 BD ࡔࡀࡍࡒ :ࡔࡉࡍࡒ | IJ ࡊࡀࡆࡉࡀࡄ :ࡊࡀࡆࡉࡀࡄࡅ | J ࡔࡐࡉࡍ :ࡔࡐࡉࡍࡖ | J ࡇࡋࡉࡀࡄࡖ :ࡇࡋࡉࡀࡄࡋ 28 HJ ࡍࡉࡌࡀࡔࡅࡉ ࡋࡏ :ࡍࡉࡌࡀࡔࡅࡉࡋ | >J :1‬‬ ‫ࡅࡂࡀࡁࡓࡀ‪J ࡊࡀࡓࡌࡉࡌࡋ :ࡀࡓࡌࡉࡌࡋ | B ࡍࡍࡉࡀࡔࡉࡋ; I ࡍࡍࡉࡍࡉࡀࡔࡀࡋ; J ࡍࡍࡉࡍࡉࡔࡀࡋ :ࡍࡍࡉࡍࡉࡀࡔࡀࡋ | IJ ࡊࡀࡆࡉࡀࡄ :ࡊࡀࡆࡉࡀࡄࡅ 30 >B :ࡇࡅࡀࡂࡁ | C ࡀࡓࡁࡀࡂࡅ :ࡀࡓࡁࡀࡂ | >GHJ :‬‬ ‫ࡖࡌࡀࡋࡉࡊࡀ‪:ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌࡖ ࡇࡌࡅࡔ | >C :ࡍࡊࡉࡀࡆ ࡀࡉࡉࡄࡅ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌࡖ ࡇࡌࡅࡔ ࡊࡉࡓࡁ 32 C ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | IJ ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 31 C ࡀࡊࡉࡋࡀࡋࡌࡖ; GHIJ ࡊࡀࡋࡀࡌࡖ :‬‬ ‫ࡔࡅࡌࡀࡊ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ‪B ࡀࡃࡉࡌ; GHJ ࡇࡃࡀࡌ :ࡀࡓࡀࡌ | ACG ࡇࡋࡔࡀࡐࡓࡖ; BH ࡇࡋࡔࡀࡐࡓࡀࡖ; J ࡔࡉࡐࡓࡖ :ࡇࡋࡔࡉࡐࡓࡀࡖ | B ࡀࡌࡅࡔࡁ :ࡀࡌࡅࡉࡁ 1 GH ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | GH‬‬ ‫ࡉࡅࡔࡀࡌࡉࡍ‪AC ࡀࡍࡃࡀࡌࡖ ࡇࡐࡉࡍࡀࡋࡅ; GH ࡀࡍࡃࡀࡌࡖ ࡐࡇࡍࡀࡋࡅ; IJ ࡀࡍࡃࡀࡌࡖ ࡀࡐࡉࡍࡀࡋࡀࡅ :ࡀࡍࡃࡀࡌ ࡀࡐࡉࡍࡀࡋࡅ | GHJ ࡇࡉࡉࡎࡓࡊࡅ :ࡇࡉࡎࡓࡊࡅ 2 GHJ ࡇࡉࡉࡎࡓࡊࡅ :ࡇࡉࡎࡓࡊࡅ | >AC :‬‬ ‫ࡍࡀࡐࡒ‪J ࡀࡕࡀࡔࡉࡐࡓࡀࡅ :ࡀࡕࡀࡔࡀࡐࡓࡀࡅ 2 >GHJ; I ࡀࡓࡅࡍࡄࡅ :ࡀࡓࡅࡍࡄࡅ 1 IJ ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 4 HJ ࡍࡀࡃ :ࡀࡍࡉࡃ | H ࡍࡀࡉࡀࡋࡏࡖ; J ࡍࡉࡉࡀࡅࡀࡋࡏࡖ :ࡍࡀࡉࡀࡅࡀࡋࡏࡖ 3 H ࡒࡐࡉࡍ :‬‬ ‫;ࡅࡀࡓࡐࡔࡀࡕࡀ ‪J ࡍࡀࡔࡉࡐࡓࡀࡕࡉࡌ :ࡍࡀࡔࡀࡐࡓࡀࡕࡉࡌ | B‬‬

Translation | 47

5:20 – 7:2

20 I am telling him what they78 told him on high,79

‘I made Yushamen dwell on the ground,’80

and just like they told him,

I am saying, ‘I summoned Yushamen.’

There is no truth

in your perception and no truth in your speech.”

When Manda d’Heyyi had said this,

Yushamen spoke, saying to him,

“Were you not a messenger they sent, and had I come (instead), 25 I would have struck you with a great blow

and put an end to your speeches;

your splendor would not shine,81

and the light in which you stand would falter.”

When Yushamen [had said this]82

Manda d’Heyyi saw Yushamen,

his abundant strength his ancestors blessed,

then Yushamen knocked upon his dwelling.

“I covered up my83 splendor,

and the man cast me within the tower.

30 Then I and my brothers, the excellencies,

did not change the things the kings had said.”84

And Life triumphs!

Blessed is the name of Manda d’Heyyi!

And Life triumphs!

6. On the day the lord taught85 Yushamen,

Yushamen rose from his throne,

Yushamen rose from his throne,

left for Manda d’Heyyi, and said to him,

“King of the Excellencies, blessed is your splendor,

which is risen over us!”

And Life triumphs!

In the name of the Great Life,

may the sublime light be magnified!

7. When I, Yushamen, thought,

I sought splendor, light,

revelation, and explanations without end,

in the first treasure,

78 Probably the Life, but possibly here the kings (malki); see ln. 5: 29 below. 79 GHJ “in the speech.” 80 Or a fortress (aqrā), following the variant in GHIJ, “I shall tell him with what they said to him, I set a tower (parqsā) for him and placed Yushamen in it.” 81 ACD “the splendor would not shine,” J “your splendor would not build.” 82 Following the variants in GHI. 83 Following the variants in GH. Other manuscripts have “his splendor.” 84 J “what you said the kings had said.” 85 BGHJ: “he taught knowledge to.”

48 | Text

ࡀࡉࡁࡓࡅࡓࡁ ࡀࡁࡀࡓࡒ ࡃࡀࡁࡉࡌ ࡍࡀࡔࡀࡐࡓࡀࡕࡉࡌ ࡉࡀࡑࡓࡅࡏࡋ ࡕࡉࡁࡎࡍࡉ ࡀࡓࡉࡄࡉࡆࡅ ࡀࡍࡉࡀࡍࡉࡉࡕ ࡀࡉࡉࡄ ࡍࡌࡅ ࡀࡉࡉࡀࡌࡃࡀࡒ ࡀࡉࡉࡄ ࡍࡌ [25]

ࡃࡀࡁࡏ ࡀࡁࡀࡓࡒ ࡔࡅࡂࡓࡀࡌࡅ ࡇࡋࡕࡉࡋ ࡊࡀࡀࡎࡅ ࡔࡐࡉࡍࡖ ࡀࡁࡓ ࡀࡁࡀࡓࡒ ࡃࡀࡁࡀ ࡓࡀࡔࡊࡀࡀࡋ ࡀࡍࡉࡎࡖ ࡌࡀࡍࡃࡉࡌ ࡀࡉࡋࡁࡀࡄࡏࡖ ࡀࡐࡔࡍࡀࡖ ࡉࡀࡎࡊࡀࡌ ࡀࡁࡓࡉࡄ ࡔࡉࡁࡋ ࡀࡆࡂࡅࡓࡖ ࡀࡁࡓ ࡀࡃࡀࡎࡁ ࡍࡉࡌࡀࡔࡅࡉ ࡋࡏ ࡀࡉࡅࡁࡕࡅࡀ ࡀࡉࡁࡓ ࡇࡋࡓࡀࡌࡀ ࡌࡉࡋࡀࡔࡀࡋ ࡇࡋࡏ ࡀࡌࡀࡋࡔ

[26]

ࡇࡌࡀࡃࡅࡒ ࡀࡃࡔ ࡀࡕࡓࡉࡌࡅ ࡓࡀࡌࡀࡅ ࡁࡉࡕࡏ ࡀࡒࡓࡀ ࡋࡏࡅ ࡇࡋࡏ ࡓࡀࡃࡀࡔ ࡀࡆࡂࡅࡓࡁ ࡊࡀࡋࡀࡌࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡀࡌࡓ ࡍࡇࡉࡌࡀࡉࡁ ࡀࡉࡒࡎࡏࡅ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡉࡍࡀࡉࡌ ࡀࡎࡊࡀࡁ ࡊࡀࡋࡉࡕࡔࡀࡋࡅ ࡊࡀࡔࡉࡓࡁ ࡊࡀࡑࡋࡉࡓࡕࡀࡋࡅ ࡀࡋࡉࡊࡋ ࡊࡀࡋࡉࡃࡂࡀࡋࡅ ࡊࡀࡋࡏ ࡀࡉࡓࡔࡀࡋ ࡉࡀࡕࡅࡑࡀࡅ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡍࡉࡌࡀࡔࡅࡉࡋࡅ ࡊࡀࡋࡏ ࡓࡀࡃࡀࡔ ࡀࡆࡂࡅࡓࡁ ࡊࡀࡋࡀࡌ ࡀࡉࡓࡁࡅࡂ ࡍࡌ ࡀࡕࡅࡄࡍࡉ ࡀࡁࡅࡈ

ࡁࡀ ࡀࡉࡋࡁࡀࡄࡏࡖ ࡀࡕࡋࡀࡋࡀࡌࡁࡅ ࡀࡆࡂࡅࡓࡋ ࡇࡕࡁࡀࡍࡎ ࡍࡀࡀࡉࡅࡓ ࡀࡁࡀࡓࡒ ࡃࡀࡁࡏࡖ ࡕࡉࡓࡌࡏ ࡍࡅࡄ ࡀࡉࡌࡃࡀࡒࡀࡋ ࡍࡌࡖ ‖ ࡀࡉࡉࡄ ࡍࡌࡅ ࡀࡓࡅࡍࡄࡁ ࡃࡀࡁࡏ ࡀࡓࡂࡉࡕ ࡃࡀࡁࡏ ࡀࡍࡉࡃࡓࡀࡉࡖ ࡍࡅࡄࡉࡀࡅࡀࡂࡁ ࡍࡉࡌࡀࡔࡅࡉ ࡁࡀࡔࡀࡄࡕࡏ ࡗ ࡀࡉࡀࡌࡃࡀࡒ ࡍࡀࡁࡉࡆ ࡀࡕࡀࡔࡀࡍࡃࡀࡁ ࡀࡉࡓࡕࡅࡏ ࡊࡀࡆࡉࡀࡄࡅ ࡇࡋࡏ ࡍࡅࡉࡉࡓࡀࡃࡀࡔ ࡀࡍࡃࡀࡂࡔ ࡊࡀࡋࡀࡌࡖ ࡀࡕࡓࡉࡍࡂࡏ ࡇࡋࡏ ࡀࡉࡕࡀࡖ ࡀࡍࡃࡀࡂࡔ ࡇࡋࡏ ࡍࡉࡁࡑࡀ ࡀࡉࡁࡓࡖ ࡀࡌࡋࡀ ࡀࡕࡓࡉࡍࡂࡏࡋ ࡇࡉࡕࡀࡖ ࡀࡍࡃࡀࡂࡔ ࡊࡀࡉࡎࡓࡊࡅ ࡍࡌ ࡌࡅࡒ ࡇࡑࡓࡅࡏ ࡍࡌ ࡇࡋࡀࡅࡄ ࡀࡒࡅࡀࡄ ࡇࡉࡉࡎࡓࡊࡅ ࡍࡌ ࡌࡀࡒ ࡍࡉࡌࡀࡔࡅࡉࡁ ࡀࡉࡒࡎࡏ ࡀࡉࡌࡀࡓ ࡍࡀࡌ ࡇࡉࡉࡎࡓࡊࡅ ࡍࡌ ࡌࡀࡒ ࡓࡀࡔࡊࡀࡅࡉ ࡀࡍࡃࡀࡂࡔࡋࡅ ࡇࡌࡐࡅࡋ ‖ ࡇࡕࡄࡐࡉ ࡍࡉࡌࡀࡔࡅࡉ ࡉࡀࡍࡕࡉࡁࡅ ࡉࡀࡕࡅࡌࡃ ࡊࡀࡋࡉࡆࡄࡀࡋࡖ ࡀࡌࡊࡉࡀࡄ ࡉࡀࡓࡅࡕࡐࡀ ࡍࡌ ࡀࡕࡄࡐࡉ ࡊࡀࡋࡊࡉࡏࡀࡋࡖ ࡀࡌࡊࡉࡀࡄ ࡉࡀࡕࡅࡌࡃ ࡊࡀࡋࡉࡆࡄࡀࡋࡖ ࡀࡌࡊࡉࡀࡄ ࡇࡕࡄࡐࡉ ࡇࡌࡐࡅ ࡋࡏ ࡀࡍࡃࡀࡂࡔ ࡊࡀࡋࡏ ࡕࡉࡕࡀ ࡉࡀࡐࡔࡍࡀࡁ ࡍࡀࡀࡖ ࡓࡀࡌࡉࡕࡀࡋ ࡍࡉࡌࡀࡔࡅࡉ ࡋࡏ ࡇࡋࡓࡀࡌࡏࡖ ࡍࡀࡑࡉࡌࡀࡋࡅ

IJ ࡍࡀࡔࡉࡐࡓࡀࡕࡉࡌ :ࡍࡀࡔࡀࡐࡓࡀࡕࡉࡌ | AC ࡁࡀࡖ ࡇࡋࡁࡀࡄࡏࡖ; G ࡁࡀ ࡇࡋࡁࡀࡄࡏࡖ; I ࡀࡉࡋࡁࡀࡄࡏ ࡁࡀࡖ :ࡁࡀ ࡀࡉࡋࡁࡀࡄࡏࡖ | ADHJ ࡀࡕࡋࡀࡋࡀࡌࡁ; C ࡀࡕࡋࡀࡋࡀࡌࡁࡀ :ࡀࡕࡋࡀࡋࡀࡌࡁࡅ 3

:ࡀࡁࡀࡓࡒ | CDJ ࡃࡉࡁࡏࡖ :ࡃࡀࡁࡏࡖ 5 J ࡉࡀࡑࡓࡅࡏ ࡋࡏ :ࡉࡀࡑࡓࡅࡏࡋ | B ࡕࡉࡁࡎࡍࡀ :ࡕࡉࡁࡎࡍࡉ | G ࡍࡀࡀࡉࡅࡓࡅ; HJ ࡉࡍࡀࡀࡉࡅࡓࡅ; I ࡍࡀࡀࡉࡅࡓ ࡉࡍࡀࡀࡉࡁࡓࡅࡓࡅ :ࡍࡀࡀࡉࡅࡓ 4 J ࡓࡀࡁࡀࡌ :ࡃࡀࡁࡉࡌ

:ࡀࡍࡉࡃࡓࡀࡉࡖ 8 GHIJ ࡀࡓࡅࡍࡄࡀࡁ :ࡀࡓࡅࡍࡄࡁ | J ࡃࡉࡁࡏ :1ࡃࡀࡁࡏ 7 GJ ࡅࡌࡃࡀࡒࡀࡋ :ࡀࡉࡌࡃࡀࡒࡀࡋ 6 >J :ࡀࡉࡉࡄ ࡍࡌࡅ ࡀࡍࡉࡀࡍࡉࡉࡕ ࡀࡉࡉࡄ ࡍࡌࡅ ࡀࡉࡉࡀࡌࡃࡀࡒ 6–5 H ࡍࡀࡌ ࡀࡁࡀࡓࡒ

IJ ࡊࡀࡆࡉࡀࡄ :ࡊࡀࡆࡉࡀࡄࡅ 10 HJ ࡓࡀࡔࡊࡀࡀࡋࡅ :ࡓࡀࡔࡊࡀࡀࡋ | B ࡀࡍࡃࡉࡌ :ࡌࡀࡍࡃࡉࡌ | B ࡁࡉࡔࡀࡄࡕࡏ :ࡁࡀࡔࡀࡄࡕࡏ | C ࡀࡉࡉࡀࡌࡃࡀࡒ :ࡀࡉࡀࡌࡃࡀࡒ 9 J ࡃࡉࡁࡏ :ࡃࡀࡁࡏ | J ࡍࡀࡃࡓࡀࡉࡅ

I ࡍࡅࡉࡓࡀࡃࡀࡔ; J ࡍࡅࡉࡓࡉࡃࡀࡔࡅ :ࡍࡅࡉࡉࡓࡀࡃࡀࡔ | ACG ࡀࡍࡃࡀࡂࡔࡀ :ࡀࡍࡃࡀࡂࡔ 11 B ࡀࡕࡀࡔࡀࡍࡃࡉࡁ; J ࡀࡕࡀࡔࡉࡍࡃࡀࡁ :ࡀࡕࡀࡔࡀࡍࡃࡀࡁ | GHJ ࡀࡉࡅࡁࡕࡅࡀ; I ࡀࡉࡓࡕࡅࡏ ࡀࡉࡅࡁࡕࡅࡀ :ࡀࡉࡓࡕࡅࡏ

G ࡀࡍࡃࡀࡂࡔࡀ :ࡀࡍࡃࡀࡂࡔ 12 BD ࡀࡉࡎࡊࡀࡌ :ࡉࡀࡎࡊࡀࡌ | H ࡀࡁࡓࡉࡄ ࡀࡒࡓࡀࡖ :ࡀࡁࡓࡉࡄ | J ࡀࡆࡂࡅࡓ :ࡀࡆࡂࡅࡓࡖ | B ࡍࡅࡉࡓࡀࡉࡃࡀࡔࡖ; D ࡍࡅࡉࡓࡀࡉࡃࡀࡔ; GH ࡍࡅࡉࡓࡀࡃࡀࡔࡅ;

CG ࡀࡍࡃࡀࡂࡔࡀ :ࡀࡍࡃࡀࡂࡔ 14 GHIJ ࡍࡉࡌࡀࡔࡅࡉࡋ :ࡍࡉࡌࡀࡔࡅࡉ ࡋࡏ | GH ࡇࡁࡕࡅࡀ; >J :ࡀࡉࡅࡁࡕࡅࡀ | GH ࡀࡉࡓࡃࡏ; J ࡀࡓࡃࡏ :ࡀࡉࡁࡓ | D ࡀࡊࡉࡋࡀࡌࡖ :ࡊࡀࡋࡀࡌࡖ | BD ࡀࡉࡕࡀ :ࡀࡉࡕࡀࡖ J ࡀࡉࡑࡓࡅࡏ :ࡇࡑࡓࡅࡏ | AD ࡇࡋࡀࡅࡄࡖ; C ࡇࡋࡀࡅࡄࡅ :ࡇࡋࡀࡅࡄ | B ࡀࡒࡅࡀࡄࡖ; C ࡀࡓࡅࡀࡄࡅ; H ࡀࡒࡅࡀࡄࡅ :ࡀࡒࡅࡀࡄ 16 I ࡇࡋࡓࡉࡌࡀ :ࡇࡋࡓࡀࡌࡀ | D ࡌࡀࡋࡔࡀࡋ :ࡌࡉࡋࡀࡔࡀࡋ

ࡀࡉࡓࡅࡎࡏ :ࡀࡉࡒࡎࡏ | C ࡍࡌ :ࡍࡀࡌ 18 C ࡀࡒࡓࡀ ࡋࡏ; H ࡀࡒࡓࡀࡋࡅ; I ࡀࡒࡓࡀࡋࡏࡅ; J ࡀࡒࡓࡀࡋ :ࡀࡒࡓࡀ ࡋࡏࡅ | ACDI ࡇࡉࡎࡓࡊࡅ :ࡇࡉࡉࡎࡓࡊࡅ 17 J ࡀࡉࡕࡓࡉࡌࡅ :ࡀࡕࡓࡉࡌࡅ | H ࡀࡑࡉࡅࡏ; AD ࡇࡌࡐࡅ ࡋࡏ :ࡇࡌࡐࡅࡋ 20 CGHIJ ࡍࡉࡌࡀࡔࡅࡉࡁ :ࡍࡇࡉࡌࡀࡉࡁ | CH ࡀࡉࡓࡎࡏࡅ :ࡀࡉࡒࡎࡏࡅ | ACDI ࡇࡉࡎࡓࡊࡅ :ࡇࡉࡉࡎࡓࡊࡅ | GHJ ࡓࡀࡁࡊࡀࡅࡉ :ࡓࡀࡔࡊࡀࡅࡉ 19 C ࡀࡉࡓࡎࡏ; H ࡊࡀࡋࡕࡉࡔࡀࡋࡅ; J ࡊࡀࡋࡀࡕࡀࡔࡀࡋࡅ :ࡊࡀࡋࡉࡕࡔࡀࡋࡅ | ABD ࡉࡀࡍࡕࡉࡁ; J ࡉࡀࡍࡕࡉࡁࡅ ࡀࡕࡅࡌࡃ :ࡉࡀࡍࡕࡉࡁࡅ ࡉࡀࡕࡅࡌࡃ | BJ ࡊࡀࡋࡉࡆࡀࡄࡀࡋࡖ :ࡊࡀࡋࡉࡆࡄࡀࡋࡖ 21 C ࡀࡍࡃࡀࡂࡔࡀࡋࡅ :ࡀࡍࡃࡀࡂࡔࡋࡅ AB ࡊࡀࡋࡉࡃࡂࡏࡅ :ࡊࡀࡋࡉࡃࡂࡀࡋࡅ | A ࡉࡀࡕࡄࡐࡉ :ࡀࡕࡄࡐࡉ | ABD ࡊࡀࡋࡊࡉࡀࡋࡖ :ࡊࡀࡋࡊࡉࡏࡀࡋࡖ 22 B ࡀࡍࡉࡉࡌ; J ࡍࡇࡉࡌ :ࡉࡍࡀࡉࡌ | B ࡉࡀࡎࡊࡀࡁ; CGHJ ࡀࡎࡊࡀ :ࡀࡎࡊࡀࡁ | ABD CG ࡀࡍࡃࡀࡂࡔࡀ :ࡀࡍࡃࡀࡂࡔ 24 C ࡀࡉࡏࡓࡔࡀࡋ; J ࡀࡉࡓࡀࡔࡀࡋ :ࡀࡉࡓࡔࡀࡋ | B ࡉࡀࡕࡑࡅࡅ :ࡉࡀࡕࡅࡑࡀࡅ | BCJ ࡊࡀࡋࡉࡆࡀࡄࡀࡋࡖ :ࡊࡀࡋࡉࡆࡄࡀࡋࡖ 23 BDH ࡊࡀࡑࡋࡀࡓࡕࡀࡋࡅ :ࡊࡀࡑࡋࡉࡓࡕࡀࡋࡅ :ࡓࡀࡃࡀࡔ | CGHJ ࡕࡉࡕࡏ :ࡕࡉࡕࡀ | >B :ࡉࡀࡐࡔࡍࡀࡁ | HJ ࡍࡀࡀ :ࡍࡀࡀࡖ 25 H ࡍࡉࡌࡀࡔࡅࡉ ࡋࡏࡅ :ࡍࡉࡌࡀࡔࡅࡉࡋࡅ | CGJ ࡇࡕࡄࡐࡉ ࡇࡌࡐࡅࡋ; H ࡇࡌࡐࡅࡋ ࡇࡕࡄࡐࡉ :ࡇࡕࡄࡐࡉ ࡇࡌࡐࡅ ࡋࡏ HJ ࡍࡉࡌࡀࡔࡅࡉ ࡀࡋࡖ; I ࡍࡉࡌࡀࡔࡅࡉࡋ :ࡍࡉࡌࡀࡔࡅࡉ ࡋࡏ | AD ࡊࡀࡋࡓࡀࡌࡏࡖ; J ࡇࡋࡓࡀࡌࡏ :ࡇࡋࡓࡀࡌࡏࡖ | C ࡍࡀࡑࡏࡌࡀࡋࡅ; I ࡍࡀࡑࡉࡌࡏࡀࡋࡅ :ࡍࡀࡑࡉࡌࡀࡋࡅ 26 BC ࡓࡉࡃࡀࡔ GI ࡀࡁࡀࡈ; J ࡀࡕࡅࡁࡀࡈ :ࡀࡁࡅࡈ | AD ࡍࡉࡌࡀࡔࡅࡉ ࡋࡏࡖ; CG ࡍࡉࡌࡀࡔࡅࡉࡀࡋࡖ;

5

10

15

20

25

Translation | 49

7:3 – 7:26

and sought to learn from the saying

that my father has given me.

I set my mind to do battle with the Great.

I bundled up my rage and venom in my mind.

5 I said, “I shall do battle

with the First Life, the Second Life,

and the Life before which none come.86 I shall wage war with the light,

and I’ll make the tumult of battle.

In the midst of the Jordans I’ll make

a great battle that is without end!”

{The first time} When Yushamen plotted,

he did something disgusting, that was inappropriate,

10 and then the excellencies87 were in concerns,

that grew and which they gave to me.

They sent me a messenger about him,

that he had covered himself in wrath and battle.

The messenger, who brought the great king’s letter,

they put88 Yushamen in the great shackles

for as long as the Great [Life] wants. When the messenger brought the letter,

he did not greet him. He said to him,

15 “Rise up from your throne.”

20

There was fear in his mind,

and he spewed bile before him.

He got up from his throne,

sat upon the ground, and said,

“Who will put the bonds on Yushamen,

since the king has sent for him in rage?”

Yukashar89 got up from his throne,

and placed the bonds in his right hand.90

Yushamen opened his mouth,

saying to the messenger,

“How long haven’t you seen91 my likeness and stature, and not drunk from a cup with me?92 How long haven’t you eaten93 a morsel from my plate, not woven94 the wreath, and not set [it]95 on your head? How long haven’t you seen96 my form,

and my brightness hasn’t spread97 over you?”

The messenger opened his mouth,

saying to Yushamen,

25 “Do not say I came to you for my own sake;

and I couldn’t very well say to Yushamen,

86 87 88 89 90 91 92 93 94 95 96 97

the king sent for you in anger, ‘Bliss and serenity from men.’

J is missing “the First Life, the Second Life, and.” GHIJ: “and then they set him in concerns.” I emends this to “the excellencies were in concerns.” GH “take him, put him;” J “take him.” GHJ Yukabar. CGHIJ “on Yushamen.” Literally “it was not seen to you.” BJ “they do not see you.” BJ “from him.” Literally “it was not eaten for you.” Literally “it was not woven for you” Literlaly “it was not set for you.” BCJ “they do not see you.” Literally “it was not seen to you.” Literally “it was not released.” I “they do not release.”

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‫‪30‬‬

‫‪35‬‬

‫ࡓࡁࡅࡕࡀ ࡎࡍࡀࡁ ࡈࡀࡁࡉࡀ ࡓࡁࡉࡀ‬ ‫ࡉࡅࡔࡀࡌࡉࡍ ࡎࡍࡀࡁ ࡓࡁࡅࡕࡀ‬ ‫ࡌࡉࡕࡀࡐࡎࡀࡎࡉࡀ ࡁࡇࡍ ࡁࡒࡉࡓࡉࡀ ࡀࡆࡋࡉࡀ‬ ‫ࡆࡉࡅࡇ ࡅࡕࡅࡒࡇࡍ ࡄࡀࡔࡅࡊ‬ ‫ࡓࡅࡂࡆࡀ ‖ ࡖࡔࡁࡀࡒ ࡌࡀࡋࡀࡊ‬ ‫ࡀࡀࡍࡕ ࡉࡅࡔࡀࡌࡉࡍ ࡉࡀࡕࡁࡉࡕ‬ ‫ࡌࡉࡔࡒࡀࡋ ࡌࡉࡔࡕࡒࡉࡋ ࡏࡒࡀࡓࡀ ࡌࡉࡀࡍࡊ‬ ‫ࡌࡉࡔࡒࡀࡋ ࡌࡉࡔࡕࡒࡉࡋ ࡕࡅࡒࡀࡍ ࡌࡉࡀࡍࡊ‬ ‫ࡀࡒࡓࡉࡀ ࡖࡁࡀࡍࡊ ࡌࡉࡕࡀࡐࡎࡀࡎࡉࡀ‬ ‫ࡀࡋࡌࡀ ࡖࡓࡁࡉࡀ ࡀࡑࡁࡉࡍ ࡏࡋࡀࡊ‬ ‫ࡋࡀࡄࡀࡅࡉࡀ ࡆࡀࡅࡀ ࡖࡀࡍࡔࡐࡀࡊ‬

‫ࡗ ࡁࡅࡑࡁࡉࡀࡀࡍ ࡖࡁࡉࡔࡉࡀ ࡋࡀࡁࡃࡉࡀ‬ ‫ࡀࡒࡓࡇ ࡅࡁࡉࡉࡍࡀࡇࡍ‬ ‫ࡅࡀࡀࡍࡇࡍ ࡋࡆࡅࡁࡉࡀ ࡀࡍࡒࡐࡀࡍ‬ ‫ࡅࡏࡁࡉࡃࡀࡕࡇ ࡌࡉࡔࡕࡀࡌࡓࡀࡍ‬ ‫ࡋࡃࡀࡓࡃࡀࡓࡉࡀ ࡋࡀࡌࡉࡔࡕࡓࡉࡀ‬ ‫ࡋࡁࡀࡁࡀ ࡖࡎࡅࡀࡐࡕ ࡀࡆࡋࡉࡕ‬ ‫ࡕࡀࡂࡀ ࡖࡓࡁࡉࡀ ࡏࡄࡀࡁࡋࡀࡊ‬ ‫ࡅࡕࡓࡉࡑ ࡄࡔࡅࡀࡊ ࡁࡁࡉࡕࡍࡀࡊ‬ ‫ࡅࡀࡊࡓࡎࡀࡅࡀࡕࡀࡊ ࡎࡓࡉࡒࡉࡀ ࡄࡀࡅࡉࡍ‬ ‫ࡏࡕࡍࡀࡊ ࡖࡌࡀࡎࡒࡀ ࡒࡉࡀࡍࡊ ࡋࡃࡀࡓࡃࡀࡓࡉࡀ‬ ‫ࡌࡀࡔࡉࡐࡋࡉࡋࡇ ࡋࡒࡉࡀࡍ ࡖࡅࡊࡋࡄࡅࡍ ࡏࡅࡔࡇࡍ‬

‫]‪[27‬‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡒࡀࡋࡀ ࡁࡉࡀࡓࡃࡀࡍ ࡀࡕࡀࡋࡉࡀ‬ ‫ࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡀࡕࡀ ࡌࡍ ࡀࡓࡒࡀ ࡖࡀࡉࡀࡓ‬ ‫ࡅࡌࡀࡈࡉࡀ ࡋࡂࡉࡅࡀࡕ ࡏࡒࡀࡓࡀ‬ ‫ࡏࡆࡉࡋ ࡔࡂࡀࡃࡍࡀ ࡅࡀࡌࡀࡓࡋࡇ ࡋࡌࡀࡋࡀࡊ ࡓࡁࡀ‬ ‫ࡄࡀࡆࡉࡍ ࡔࡅࡕࡀ ࡖࡀࡍࡒࡐࡀ ࡌࡍ ࡅࡐࡌࡇ‬ ‫ࡅࡓࡅࡀࡄࡀ ࡏࡕࡉࡒࡓࡉࡀ ࡋࡄࡉࡋ‬ ‫ࡒࡀࡌ ࡒࡅࡃࡀࡌࡇ ࡖࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ‬ ‫ࡄࡃࡀ ࡆࡉࡁࡀࡍ ࡎࡂࡉࡃ ࡔࡂࡀࡃࡍࡀ ࡀࡒࡀࡌࡇ‬ ‫ࡕࡓࡉࡍ ࡆࡉࡁࡉࡍࡀ ࡎࡂࡉࡃ ࡔࡂࡀࡃࡍࡀ ࡀࡒࡀࡌࡇ‬

‫ࡅࡄࡍࡅࡓࡀ ࡖࡉࡀࡕࡉࡓ ࡁࡀࡋࡌࡀ‬ ‫ࡋࡂࡉࡅࡀࡕ ࡏࡒࡀࡓࡀ ࡌࡉࡆࡋࡇ‬ ‫ࡋࡀࡔࡂࡀࡃࡍࡀ ࡖࡀࡍࡈࡀࡓ ‖ ࡁࡀࡁࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡖࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡁࡁࡀࡁࡀ ࡒࡀࡉࡉࡌ‬ ‫ࡀࡄࡁࡀࡋࡇ ࡁࡅࡊࡔࡈࡀ ࡉࡀࡕࡉࡓ‬ ‫ࡔࡂࡀࡃࡍࡀ ࡀࡆࡀࡋ‬ ‫ࡅࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡋࡀࡔࡂࡀࡃࡍࡀ ࡋࡀࡄࡆࡉࡇ‬ ‫ࡖࡌࡀࡋࡀࡊ ࡅࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡋࡔࡂࡀࡃࡍࡀ ࡋࡀࡄࡉࡆࡉࡇ‬ ‫ࡖࡌࡀࡋࡀࡊ ࡅࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡋࡀࡔࡂࡀࡃࡍࡀ ࡋࡀࡄࡉࡆࡉࡇ‬

‫‪| GHIJ ࡁࡉࡍࡎ :ࡁࡀࡍࡎ 28 BD ࡔࡉࡁࡖ :ࡀࡉࡔࡉࡁࡖ | D ࡍࡀࡀࡉࡁࡑࡉࡁ :ࡍࡀࡀࡉࡁࡑࡅࡁ | >GH :ࡗ | ACGHJ ࡁࡉࡍࡎ :ࡁࡀࡍࡎ 27‬‬

‫]‪[28‬‬

‫ࡀࡒࡓࡇ ࡅࡁࡉࡉࡍࡀࡇࡍ‪ࡀࡒࡓࡀ; J ࡀࡍࡉࡀࡍࡉࡉࡁࡅ ࡀࡓࡒࡀ :‬‬

‫ࡅࡁࡉࡉࡍࡀࡇࡍ ‪A ࡀࡉࡁࡀࡆࡁ; BD ࡀࡉࡁࡉࡆࡁ; H ࡀࡁࡅࡆࡋ :ࡀࡉࡁࡅࡆࡋ | H ࡍࡇࡍࡀࡀࡄࡅ :ࡍࡇࡍࡀࡀࡅ | I ࡀࡍࡉࡁ :ࡍࡇࡁ | >J :ࡍࡇࡍࡀࡀࡅ ࡀࡉࡋࡆࡀ ࡀࡉࡓࡉࡒࡁ ࡍࡇࡁ ࡀࡉࡎࡀࡎࡐࡀࡕࡉࡌ 29 ABD ࡍࡇࡀࡍࡉࡉࡁࡖ ࡇࡓࡒࡀ; H‬‬

‫ࡀࡍࡒࡐࡀࡍ‪:ࡕࡉࡁࡕࡀࡉ 32 ABD ࡒࡀࡁࡔ; H ࡒࡉࡁࡔࡖ :ࡒࡀࡁࡔࡖ 31 J ࡍࡀࡓࡌࡉࡔࡉࡌ :ࡍࡀࡓࡌࡀࡕࡔࡉࡌ | ABD ࡊࡀࡅࡔࡄ :ࡊࡅࡔࡀࡄ | HJ ࡍࡀࡒࡅࡕࡖ :ࡍࡇࡒࡅࡕࡅ 30 J ࡍࡉࡐࡒࡍࡀ :‬‬

‫ࡉࡀࡕࡁࡀࡕ ‪HI ࡀࡂࡀࡕࡅ :ࡀࡂࡀࡕ | ABD ࡋࡀࡒࡔࡉࡌ; GH ࡋࡉࡒࡕࡔࡉࡌࡅ; I ࡋࡉࡒࡕࡔࡉࡌ; J ࡋࡀࡒࡉࡕࡔࡉࡌࡅ :ࡋࡉࡒࡕࡔࡉࡌ ࡋࡀࡒࡔࡉࡌ 33 I ࡕࡉࡋࡆࡀࡅ :ࡕࡉࡋࡆࡀ | C ࡀࡉࡁࡕࡀࡉ; H ࡕࡉࡁࡕࡀࡉࡖ; J‬‬ ‫ࡏࡄࡀࡁࡋࡀࡊ‪ࡀࡉࡒࡓࡀ :ࡀࡉࡓࡒࡀ 35 D ࡊࡀࡍࡕࡉࡀࡁࡁ :ࡊࡀࡍࡕࡉࡁࡁ | B ࡋࡀࡒࡔࡉࡌ; G ࡋࡉࡒࡕࡔࡉࡌ; I ࡋࡉࡒࡕࡔࡉࡌ ࡋࡉࡒࡕࡔࡉࡌ; J ࡋࡀࡒࡉࡕࡔࡉࡌࡅ :ࡋࡉࡒࡕࡔࡉࡌ ࡋࡀࡒࡔࡉࡌ 34 AD ࡊࡀࡋࡁࡀࡄࡏࡖ :‬‬ ‫‪:ࡍࡉࡅࡀࡄ | ABDGH ࡀࡕࡀࡅࡀࡎࡓࡊࡀࡅ; C ࡊࡀࡕࡀࡅࡉࡎࡓࡊࡀࡅ :ࡊࡀࡕࡀࡅࡀࡎࡓࡊࡀࡅ | D ࡀࡎࡀࡎࡐࡀࡕࡉࡌ :ࡀࡉࡎࡀࡎࡐࡀࡕࡉࡌ | CJ ࡊࡍࡀࡁ :ࡊࡍࡀࡁࡖ | AD ࡀࡓࡒࡀ; B ࡀࡒࡓࡀ; C ࡀࡉࡓࡒ; H‬‬ ‫ࡄࡀࡅࡉࡀࡍ ‪:ࡀࡅࡀࡆ 37 AF ࡀࡉࡓࡀࡃࡓࡀࡃࡋࡀ :ࡀࡉࡓࡀࡃࡓࡀࡃࡋ | J ࡀࡕࡒࡉࡎࡀࡌࡖ :ࡀࡒࡎࡀࡌࡖ | GHJ ࡀࡍࡕࡏ; I ࡊࡀࡍࡕࡏ :ࡊࡀࡍࡕࡏ | >B; F fragment 1 begins here :ࡍࡉࡁࡑࡀ 36 ABD‬‬ ‫ࡆࡉࡅࡀ ‪>ABD; C ࡀࡍࡉࡔ; G ࡀࡍࡉࡔࡅࡏ; HJ ࡀࡍࡉࡀࡔࡅࡏ :ࡍࡇࡔࡅࡏ | C ࡍࡅࡄࡋࡊࡅࡅ :ࡍࡅࡄࡋࡊࡅࡖ | B ࡇࡋࡉࡐࡋࡔࡀࡌ; C ࡇࡋࡉࡐࡋࡀࡔࡀࡌࡀ; GHJ ࡊࡀࡋࡉࡐࡋࡔࡀࡌ :ࡇࡋࡉࡋࡐࡉࡔࡀࡌ | ABDG‬‬ ‫‪ࡇࡋࡆࡉࡌ ࡓࡀࡒࡏ ࡕࡀࡅࡉࡂ; GJ ࡀࡓࡀࡒࡏ ࡕࡀࡅࡉࡂ :ࡀࡓࡀࡒࡏ ࡕࡀࡅࡉࡂࡋ 3 ADHJ ࡓࡉࡕࡀࡉ; B ࡀࡉࡓࡉࡕࡀࡉ :ࡓࡉࡕࡀࡉࡖ | CGFHJ ࡀࡓࡅࡍࡄ :ࡀࡓࡅࡍࡄࡅ 1 HJ ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | IJ ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 38‬‬ ‫ࡌࡀࡈࡉࡀ ࡂࡉࡅࡀࡕ ࡏࡒࡀࡓࡀ ‪>G; I ࡀࡁࡀࡁࡁ ࡓࡀࡈࡍࡀࡖ; J ࡀࡍࡕࡀࡁࡁ :ࡀࡁࡀࡁ ࡓࡀࡈࡍࡀࡖ | B ࡀࡍࡃࡀࡂࡔࡋ; FGH ࡀࡍࡕࡀࡁࡁ ࡀࡍࡃࡀࡂࡔࡀࡋ; I ࡀࡍࡃࡀࡂࡔ ࡋࡏ; J ࡀࡍࡃࡀࡂࡔ ࡋࡏ :ࡀࡍࡃࡀࡂࡔࡀࡋ | C‬‬ ‫;ࡀࡍࡈࡀࡓ ࡁࡀࡁࡀ ‪:ࡇࡋࡀࡁࡄࡀ | B ࡊࡀࡌࡐࡅ :ࡇࡌࡐࡅ | >J :ࡍࡌ | D ࡊࡀࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 5 DGHJ ࡀࡁࡀࡁ :ࡀࡁࡀࡁࡁ | BC ࡀࡍࡃࡀࡂࡔࡀ :ࡀࡍࡃࡀࡂࡔ | B ࡋࡀࡆࡏ; CGHJ ࡋࡉࡆࡀ :ࡋࡉࡆࡏ 4 ABDF‬‬ ‫ࡄࡁࡀࡋࡇ ‪ࡌࡀࡒ ࡀࡓࡅࡍࡄࡖ :1ࡀࡓࡅࡍࡄࡖ | C ࡇࡌࡀࡃࡒ :ࡇࡌࡀࡃࡅࡒ 7 CG ࡀࡍࡃࡀࡂࡔࡀ :ࡀࡍࡃࡀࡂࡔ | C ࡀࡉࡓࡒࡕࡏ :ࡀࡉࡓࡒࡉࡕࡏ | BD ࡀࡄࡅࡓࡅ :ࡀࡄࡀࡅࡓࡅ 6 B ࡓࡉࡕࡀࡉࡖ :ࡓࡉࡕࡀࡉ | BDF‬‬ ‫‪:ࡀࡍࡃࡀࡂࡔ | BF ࡃࡀࡂࡎ :ࡃࡉࡂࡎ | C ࡀࡄ :ࡀࡃࡄ 8 B ࡀࡆࡄࡀࡋ; G ࡇࡉࡆࡉࡄࡀࡋ :ࡇࡉࡆࡄࡀࡋ | BDH ࡀࡍࡃࡀࡂࡔࡋ; I ࡀࡍࡃࡀࡂࡔ ࡋࡏ :ࡀࡍࡃࡀࡂࡔࡀࡋ | >J :ࡀࡓࡅࡍࡄࡖ ࡊࡀࡋࡀࡌࡅ | GHI‬‬ ‫ࡀࡔࡂࡀࡃࡍࡀ ‪I ࡀࡍࡃࡀࡂࡔ :ࡀࡍࡃࡀࡂࡔ | BD ࡃࡀࡂࡎ :ࡃࡉࡂࡎ 9 ABCD ࡇࡉࡆࡄࡀࡋ :ࡇࡉࡆࡉࡄࡀࡋ | AC ࡀࡍࡃࡀࡂࡔࡖ; BFG ࡀࡍࡃࡀࡂࡔࡀࡋ :ࡀࡍࡃࡀࡂࡔࡋ | BDI ࡀࡓࡅࡍࡄࡖ ࡊࡀࡋࡀࡌࡅ :ࡊࡀࡋࡀࡌࡖ | FG‬‬ ‫;‪ACDJ ࡇࡉࡆࡄࡀࡋ :ࡇࡉࡆࡉࡄࡀࡋ | H ࡀࡍࡃࡀࡂࡔࡋ; I ࡀࡍࡃࡀࡂࡔ ࡋࡏ :ࡀࡍࡃࡀࡂࡔࡀࡋ | B ࡀࡓࡅࡍࡄࡖ ࡊࡀࡋࡀࡌࡖ :ࡊࡀࡋࡀࡌࡖ | >ACGH‬‬

Translation | 51

7:27 – 8:9

The very good took pride

when they don’t act according to an evil inclination.

Yushamen took pride

in his fortresses and his buildings;98

but his sons will be destroyed, entering a brawl,99

and his ladies100 will leave him for some tail.101

30 His splendor and his constant light grew dim,

and his accomplishments will be abandoned.

The wrath that the king has released

will not dissipate for generations.

You, Yushamen, you will settle down,

you will go to the Nether Gate.

Your glory will be taken from you,

the crown that the Great [Life] gave you.

The constant light will be taken from you,

and darkness will settle upon your construction.

35 The fortresses102 of your sons will be destroyed,

and your thrones will be empty,

as long as the Great [Life] wills for you.

Your wife, who will raise your clan for generations,

will not be your own wife.”

They103 will bring down all his studs’ clans.104

And Life triumphs!

In the name of the Great Life,

may the sublime light be magnified!

8. A voice came to me in the Jordan,

and light was abundant in the world.

Splendid Plant came from the realm of Air,

going to Glory’s Pride.

He arrives at Glory’s Pride,

at the messenger who guards the gate,105 saying,

“Leave, messenger, and tell the Great king

‘Splendid Plant is standing at the gate!’

5 This message, that comes from his mouth,

give to him with all due fidelity,

and may relief be summoned yonder.”

The messenger went forth.

He rose before the light king,

but the light king did not see the messenger.

The messenger bowed down once before

the light king, but the king did not see the messenger.

The messenger bowed down twice before

the light king, but the king did not see the messenger.

98 H “in the land and his buildings,” J “in the fortress and the buildings.” 99 The first half of this verse is missing in J. 100 Literally “clouds.” 101 Unclear. 102 AD “the fortress,” B “the land,” C “call out that [your sons],” H “the lands.” 103 The Life. 104 GHJ “they will bring you down to the clan of all the studs.” 105 G “to the messenger,” J “to the messenger in your building.”

52 | Text

[29]

[30]

ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡁࡓ ࡊࡀࡋࡀࡌࡋࡅ ࡊࡀࡍࡕࡉࡁ ࡍࡌ ࡀࡄࡀࡅࡓ ࡀࡉࡉࡀࡁࡅ ࡌࡉࡉࡀࡒ ࡀࡁࡀࡁࡁ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡍࡃࡀࡂࡔࡋࡅ ࡇࡓࡂࡉࡋ ࡍࡑࡅࡓࡉࡕࡍࡉࡅ ࡇࡋࡀࡐࡕ ࡀࡅࡉࡆࡁ ࡀࡁࡀࡁ ࡀࡐࡕ ࡀࡍࡃࡀࡂࡔࡀ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡊࡀࡋࡀࡌࡋࡅ ࡀࡅࡉࡆ ࡁࡑࡀࡍ ࡋࡉࡋࡀࡌ ࡀࡋࡈࡀࡁࡀࡋࡅ ࡀࡐࡔࡍࡀ ࡊࡀࡕࡅࡔࡅ ࡀࡋࡈࡀࡁࡀࡋࡅ ࡀࡐࡔࡍࡀ ࡊࡀࡕࡅࡓࡏࡅ ࡊࡀࡓࡅࡍࡄࡅ ࡊࡍࡀࡀࡈࡋࡅࡔࡁ ࡐࡀࡀࡕࡅࡔࡀࡋࡅ ࡇࡋࡕࡉࡋ ࡊࡀࡀࡎࡖ ࡍࡀࡊࡀ ࡍࡉࡉࡀࡋࡕࡉࡋ ࡊࡀࡀࡎࡖ ࡀࡕࡀࡔࡀࡐࡓࡀ ࡋࡏ ࡊࡀࡋࡉࡋࡀࡂࡌࡖ ࡍࡍࡉࡀ ࡊࡀࡋࡉࡃ ࡊࡀࡕࡀࡃࡉࡁࡏ ࡍࡅࡄࡋࡊࡅࡅ ࡊࡀࡑࡓࡅࡏࡋ ࡀࡉࡓࡔࡉࡕ ࡀࡕࡅࡄࡍࡉࡅ ࡇࡋࡕࡉࡋ ࡍࡀࡀࡋࡈࡅࡁࡅ ࡀࡉࡓࡀࡃ ࡍࡌ ࡍࡀࡉࡀࡆࡁ ࡓࡀࡌࡀࡔࡌࡅ ࡍࡀࡓࡃࡀࡄࡀࡒ ࡀࡍࡁࡉࡈࡁ ࡍࡇࡍࡀࡀࡅ ‖ ࡍࡉࡄࡉࡀࡊࡕࡅࡃ ࡍࡌ ࡍࡀࡓࡌࡀࡔࡌ ࡑࡉࡓࡕ ࡕࡐࡀࡅࡎࡖ ࡀࡁࡀࡁࡁ ࡇࡑࡓࡅࡏ ࡋࡏ ࡇࡋࡉࡌࡓ ࡀࡕࡄࡍࡉࡉࡕࡅ ࡇࡊࡕࡅࡃ ࡋࡏ ࡇࡑࡓࡅࡏࡋ ࡍࡇࡊࡉࡏࡅ ࡇࡍࡄࡀࡉࡏ ࡇࡋࡏ ࡓࡊࡀࡃࡀࡉࡏ ࡊࡀࡋࡉࡃ ࡊࡀࡌࡅࡔࡅ ࡒࡉࡁࡕࡔࡏࡀࡋ ࡊࡀࡋࡉࡃ ࡊࡀࡌࡅࡔ ࡍࡌࡖ ࡇࡑࡓࡅࡏ ࡋࡏ ࡕࡀࡅࡄ ࡀࡕࡅࡁࡀࡉࡕࡏࡅ ࡀࡍࡄ

ࡀࡍࡃࡀࡂࡔ ࡋࡉࡋࡀࡌ ࡍࡉࡌࡀࡔࡅࡉࡖ ࡇࡓࡁ ࡀࡅࡉࡆ ࡁࡑࡀࡍ ࡀࡓࡅࡍࡄࡖ ࡊࡀࡋࡀࡌ ࡋࡉࡋࡀࡌ ࡀࡅࡉࡆࡁ ࡀࡁࡀࡁ ࡀࡐࡕ ࡔࡉࡓࡁ ࡔࡉࡓ ࡍࡌ ࡀࡓࡀࡓࡔࡁ ࡑࡉࡓࡕ ࡀࡅࡉࡆ ‖ ࡁࡑࡀࡍ ࡕࡉࡌࡉࡎࡀࡁࡅ ࡕࡉࡄࡍࡉ ࡀࡒࡃࡉࡔࡁ ࡓࡀࡈࡍࡀ ࡊࡀࡅࡉࡆ ࡊࡀࡂࡀࡕࡁ ࡀࡓࡁࡀࡄ ࡊࡀࡋࡕࡉࡋ ࡀࡓࡀࡒࡏࡖ ࡕࡍࡀࡀ ࡀࡉࡅࡃࡀࡉ ࡀࡓࡀࡒࡏࡖ ࡕࡍࡀࡀ ࡀࡍࡒࡀࡅࡓࡐࡀ ࡑࡀࡉࡓࡕ ࡍࡀࡃࡓࡀࡉࡁ ࡊࡀࡕࡅࡑࡁࡀࡌ ࡆࡀࡂࡓࡉࡕࡀࡋ ࡊࡀࡋࡓࡀࡌࡏ ࡅࡏ ࡕࡉࡁࡔࡀࡄࡌࡖ ࡊࡀࡕࡅࡑࡀ ࡀࡍࡉࡀࡔ ࡒࡐࡀࡀࡌ ࡇࡓࡒࡀ ࡍࡌࡖ ࡀࡓࡁࡀࡂ ࡀࡉࡋࡉࡈࡂ ࡀࡉࡓࡉࡒࡁ ࡍࡇࡁ ࡇࡕࡍࡀࡊࡉࡔࡅ ࡀࡉࡔࡉࡂࡔ ࡍࡇࡃࡓࡀࡉ ࡇࡉࡉࡎࡓࡊࡅࡅ ࡍࡇࡀࡍࡉࡉࡁࡅ ࡇࡓࡅࡀࡃ ࡎࡐࡀ ࡀࡉࡉࡁࡔ ࡀࡉࡁࡉࡔࡁ ࡇࡌࡋࡀ ࡀࡉࡔࡂࡀࡔࡌ ࡊࡀࡋࡉࡃ ࡀࡕࡁࡀࡔࡀࡄࡁ ࡕࡉࡉࡀࡁ ࡅࡏ ࡊࡀࡕࡅࡑࡁࡀࡌࡁ ࡀࡕࡀࡃࡀࡉ ࡇࡑࡋࡅࡓࡕ ࡍࡉࡌࡀࡔࡅࡉ ࡀࡃࡍࡉࡅ ࡀࡉࡅࡄࡍࡉ ࡆࡉࡂࡓࡖ ࡀࡓࡅࡍࡄࡖ ࡊࡀࡋࡀࡌ

ࡋࡏࡅ :ࡀࡍࡃࡀࡂࡔࡋࡅ 12 C ࡍࡉࡌ :ࡍࡌ | GHJ ࡀࡉࡉࡀࡁ :ࡀࡉࡉࡀࡁࡅ | ACD ࡇࡉࡓࡁ :ࡇࡓࡁ 11 B ࡀࡓࡅࡍࡄࡖ; GHIJ ࡀࡓࡅࡍࡄࡖ ࡀࡁࡓ :ࡀࡁࡓ | C ࡀࡍࡃࡀࡂࡔࡀ :ࡀࡍࡃࡀࡂࡔ | >C :ࡋࡉࡋࡀࡌ 10 ࡊࡀࡋࡀࡌ ࡋࡏࡅ :ࡊࡀࡋࡀࡌࡋࡅ | >AC :2ࡀࡅࡉࡆ | >J :1ࡀࡅࡉࡆ 15 DGHIJ ࡀࡍࡃࡀࡂࡔ :ࡀࡍࡃࡀࡂࡔࡀ 14 D ࡍࡑࡅࡉࡓࡕࡍࡉࡅ :ࡍࡑࡅࡓࡉࡕࡍࡉࡅ | G ࡀࡉࡋࡀࡐࡕ; J ࡋࡉࡄࡀࡐࡕ :ࡇࡋࡀࡐࡕ 13 G ࡀࡍࡃࡀࡂࡔ J ࡊࡀࡌࡅࡔࡅ :ࡊࡀࡕࡅࡔࡅ | J ࡕࡀࡌࡉࡎࡀࡁࡅ :ࡕࡉࡌࡉࡎࡀࡁࡅ | ABC ࡕࡉࡍࡄ; J ࡕࡉࡄࡍࡀ :ࡕࡉࡄࡍࡉ 16 J ࡀࡉࡋࡓࡀࡌࡍࡉࡖ :ࡇࡋࡓࡀࡌࡍࡉࡖ | BGIJ ࡀࡓࡅࡍࡄࡖ ࡊࡀࡋࡀࡌࡋࡅ; H ࡓࡅࡍࡄࡖ B ࡊࡀࡅࡉࡆ ࡀࡋࡈࡀࡁࡀࡋࡅ :ࡀࡋࡈࡀࡁࡀࡋࡅ | B ࡀࡕࡅࡓࡏࡅ :ࡊࡀࡕࡅࡓࡏࡅ | ABCF ࡀࡓࡅࡍࡄࡅ :ࡊࡀࡓࡅࡍࡄࡅ | D ࡓࡀࡍࡈ; J ࡓࡉࡈࡍࡀ :ࡓࡀࡈࡍࡀ 17 B ࡊࡀࡅࡉࡆ ࡀࡋࡈࡀࡁࡀࡋࡅ :ࡀࡋࡈࡀࡁࡀࡋࡅ J ࡀࡉࡋࡕࡉࡋ :ࡇࡋࡕࡉࡋ 19 >ABCDF :ࡀࡓࡀࡒࡏࡖ ࡕࡍࡀࡀ ࡀࡍࡒࡀࡅࡓࡐࡀ ࡇࡋࡕࡉࡋ ࡊࡀࡀࡎࡖ ࡍࡀࡊࡀ 20–19 F ࡖ ࡕࡍࡀࡀ ࡀࡍࡒࡀࡅࡓࡐࡀ ࡇࡋࡕࡉࡋ :ࡕࡍࡀࡀ 19 J ࡊࡍࡀࡀࡈࡋࡅࡔࡁ :ࡊࡍࡀࡀࡈࡋࡅࡔࡁ 18 ࡋࡏ; H ࡀࡕࡀࡔࡀࡐࡓࡀࡋ; I ࡀࡕࡀࡔࡀࡐࡓ ࡋࡏ; J ࡀࡕࡀࡔࡉࡐࡓࡀ ࡋࡏ :ࡀࡕࡀࡔࡀࡐࡓࡀ ࡋࡏ | ABCG ࡊࡀࡋࡀࡋࡀࡂࡌࡖ; HI ࡊࡀࡋࡉࡋࡀࡂࡌ; J ࡊࡀࡋࡀࡋࡀࡂࡌ :ࡊࡀࡋࡉࡋࡀࡂࡌࡖ | J ࡕࡀ :ࡕࡍࡀࡀ 20 I ࡍࡍࡉࡀ ࡍࡍࡀࡒࡀࡕࡌ; J ࡍࡍࡉࡀ ࡍࡀࡒࡀࡕ :ࡍࡍࡉࡀ | FGIJ ࡍࡉࡄࡋࡊࡅࡅ :ࡍࡅࡄࡋࡊࡅࡅ | J ࡑࡉࡓࡕ :ࡑࡀࡉࡓࡕ | >B :ࡍࡀࡃࡓࡀࡉࡁ 21 BD ࡍࡀࡉࡀࡋࡕࡉࡋ :ࡍࡉࡉࡀࡋࡕࡉࡋ | B ࡊࡀࡕࡀࡔࡉࡐࡓࡀ ACFG ࡊࡀࡑࡓࡅࡏࡋ :ࡊࡀࡑࡓࡅࡏࡋ | B ࡀࡉࡁࡀࡈࡖ ࡀࡕࡅࡄࡍࡉࡅ; I ࡀࡉࡁࡀࡈࡖ ࡀࡕࡅࡄࡍࡉࡅ :ࡀࡕࡅࡄࡍࡉࡅ | D ࡆࡀࡂࡓࡀࡕࡀࡋ; GHIJ ࡍࡀࡓࡆࡂࡀࡕࡀࡋ :ࡆࡀࡂࡓࡉࡕࡀࡋ | D ࡊࡀࡋࡓࡀࡌࡀ :ࡊࡀࡋࡓࡀࡌࡏ 22 ࡀࡒࡓࡀ :ࡇࡓࡒࡀ 24 GHJ ࡊࡀࡋࡕࡉࡋ :ࡇࡋࡕࡉࡋ | C ࡍࡀࡀࡋࡈࡅࡁࡀ :ࡍࡀࡀࡋࡈࡅࡁࡅ | D ࡕࡀࡁࡔࡀࡄࡌࡖ :ࡕࡉࡁࡔࡀࡄࡌࡖ | CGH ࡀࡕࡅࡑࡀ :ࡊࡀࡕࡅࡑࡀ | ACIJ ࡉࡍࡀࡀࡔ :ࡀࡍࡉࡀࡔ 23 ࡇࡋࡉࡈࡂ; I ࡀࡉࡋࡀࡈࡂ :ࡀࡉࡋࡉࡈࡂ | GH ࡇࡉࡉࡓࡉࡒࡁ :ࡀࡉࡓࡉࡒࡁ | I ࡀࡍࡉࡁ :ࡍࡇࡁ 25 AD ࡓࡀࡌࡀࡔࡌࡖ; B ࡓࡀࡌࡀࡔࡌ :ࡓࡀࡌࡀࡔࡌࡅ | ABD ࡃࡉࡒࡐࡀ; HIJ ࡒࡐࡉࡀࡌ :ࡒࡐࡀࡀࡌ | ABDH :ࡍࡉࡄࡉࡀࡊࡕࡅࡃ | ADGJ ࡀࡍࡉࡃࡓࡀࡉ :ࡍࡇࡃࡓࡀࡉ 26 CGJ ࡍࡀࡓࡃࡀࡄࡉࡒ; I ࡍࡀࡓࡃࡀࡄࡒ :ࡍࡀࡓࡃࡀࡄࡀࡒ | C ࡀࡁࡌࡀࡈࡁ; FGHIJ ࡀࡁࡌࡉࡈࡁ :ࡀࡍࡁࡉࡈࡁ | IJ ࡀࡍࡉࡍࡀࡀࡅ :ࡍࡇࡍࡀࡀࡅ | G J ࡀࡉࡉࡁࡔ :ࡀࡉࡉࡁࡔ 28 BD ࡑࡀࡉࡓࡕ :ࡑࡉࡓࡕ | FGHJ ࡀࡁࡀࡁࡋ :ࡀࡁࡀࡁࡁ | ACD ࡇࡉࡎࡓࡊࡅࡅ :ࡇࡉࡉࡎࡓࡊࡅࡅ | I ࡇࡓࡀࡃ :ࡇࡓࡅࡀࡃ | CGH ࡎࡐࡉ :ࡎࡐࡀ 27 ABDH ࡍࡅࡄࡉࡀࡊࡕࡅࡃ :ࡇࡍࡄࡀࡉࡏ | F ࡀࡕࡁࡀࡔࡀࡄࡀࡁ :ࡀࡕࡁࡀࡔࡀࡄࡁ 29 GHIJ ࡇࡑࡓࡅࡏࡋ :ࡇࡑࡓࡅࡏ ࡋࡏ | B ࡇࡋࡀࡌࡓ :ࡇࡋࡉࡌࡓ | B ࡀࡕࡅࡄࡍࡅࡉࡕࡅ :ࡀࡕࡄࡍࡉࡉࡕࡅ | ACD ࡀࡉࡁࡉࡔࡅ; B ࡀࡉࡏࡁࡔ; ࡀࡕࡉࡃࡀࡉ :ࡀࡕࡀࡃࡀࡉ | AD ࡇࡑࡋࡀࡓࡕ; B ࡇࡑࡋࡀࡓࡕࡖ; J ࡀࡉࡑࡋࡀࡓࡕ :ࡇࡑࡋࡅࡓࡕ 30 IJ ࡇࡊࡕࡅࡃࡋ :ࡇࡊࡕࡅࡃ ࡋࡏ | ABD ࡇࡑࡓࡅࡏ ࡋࡏ :ࡇࡑࡓࡅࡏࡋ | J ࡍࡀࡊࡀࡏࡅ :ࡍࡇࡊࡉࡏࡅ | B ࡇࡉࡍࡄࡀࡉࡏ BD ࡒࡀࡁࡕࡔࡀࡋ; J ࡒࡀࡁࡉࡕࡔࡏࡀࡋ :ࡒࡉࡁࡕࡔࡏࡀࡋ | >B :ࡊࡀࡋࡉࡃ 31 A ࡓࡊࡀࡃࡏ; D ࡓࡊࡀࡃ :ࡓࡊࡀࡃࡀࡉࡏ | J ࡊࡀࡌࡅࡔ :ࡊࡀࡌࡅࡔࡅ | CGHJ ࡇࡕࡅࡑࡁࡀࡌࡁ :ࡊࡀࡕࡅࡑࡁࡀࡌࡁ | BGHIJ HIJ ࡇࡑࡓࡅࡏࡋ :ࡇࡑࡓࡅࡏ ࡋࡏ | ABD ࡀࡕࡅࡁࡀࡉࡕࡅ :ࡀࡕࡅࡁࡀࡉࡕࡏࡅ | ABD ࡀࡍࡄࡅ :ࡀࡍࡄ | ABCD ࡆࡀࡂࡓ; HJ ࡆࡀࡂࡓࡖ :ࡆࡉࡂࡓࡖ 32 A ࡒࡉࡁࡕࡔࡀࡋ;

10

15

20

25

30

Translation | 53

8:10 – 8:32

10 The messenger spoke,

“Splendid Plant, Yushamen’s son,

stands at the gate, and seeks relief from your insight.”

The light king spoke,

saying to the messenger,

“Open the gate in splendor, open it,107

and may he ground his feet

completely108 upon the truth!”

The messenger opened the gate in splendor.

15 Splendid Plant stood tall.

20

saying to the great king,106

Splendid Plant spoke to the king,109 saying,

“You are relaxed and pleasant,

your speech110 abounds and never flags,

your splendor watches silently, your light

and your enlightenment abound and never flag.

You have no peer in your crown

and no partner in your rule.

You are a glorious connoisseur,

a bottomless vessel,

you are a glorious guide,111

who reveals lessons without end.

Your baptism in the Jordan is established,

and all your accomplishments are your own.112

If I tell you, don’t become angry,

but let gentleness settle upon your mind.

Your vigilance, with which you ponder,

is sublime, and is unending,113

The man who is taken out114 from his fortress,

and driven with weapons from his homes:

25 his sons were killed in a brawl,

and his ladies115 wander about in filth.

His Jordans will be stirred up, and his settlements

will be driven from their places.

His home, building, and throne were destroyed,

and he was set at the Nether Gate.

Those who disturb his world were captured,

and they116 put misery on his mind.

If you desire in your plot,

I shall settle and calm his mind on the spot,

30 set him straight through your baptism,

and mention your name over him.

Let Yushamen be, and he will recognize

he has not been forsaken by your name.

The light king, who was angered,

is calm, and forgiveness is on his mind.”

106 107 108 109 110 111 112 113 114 115 116

B “the light king,” GHIJ “the great light king.” J “Ptahil.” Literally “from head to head.” BGHIJ “to the light king.” J “your name.” Lines 19b and 20a are missing from ABCDF. I “are corrected,” J “are correct.” Literally “has no leisure.” GHJ “and you have no vanity.” ABD “ordered.” Literally “clouds.” The Life.

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‫‪45‬‬

‫‪50‬‬

‫ࡄࡃࡀࡁࡇ ࡁࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬ ‫ࡅࡋࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡋࡀࡌࡔࡀࡋࡀࡈࡋࡀࡊ ࡖࡌࡉࡕࡀࡁ ࡏࡋࡇ‬ ‫ࡋࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡋࡀࡔࡉࡄࡉࡕ ࡋࡅࡀࡕ ࡉࡅࡔࡀࡌࡉࡍ‬ ‫ࡀࡌࡉࡈࡍࡅࡋ ࡖࡀࡀࡍࡀࡍ ࡌࡍ ࡒࡉࡇࡍ ࡁࡉࡕ ࡅࡋࡀࡏࡄࡀࡁࡋࡀࡊ‬ ‫ࡋࡏࡅࡓࡑࡀࡊ ࡋࡃࡀࡓࡃࡀࡓࡉࡀ ࡋࡀࡌࡉࡔࡕࡓࡉࡀ‬ ‫ࡅࡀࡀࡊࡃࡍࡉࡕ ࡋࡒࡉࡀࡍ ࡋࡂࡉࡈࡀࡕࡋࡇ ࡌࡍ ࡃࡀࡓࡉࡀ‬ ‫ࡗ ࡖࡁࡉࡅࡔࡀࡌࡉࡍ ࡏࡕࡁࡉࡃࡁࡇ‬ ‫ࡅࡌࡍ ࡀࡊࡆࡍࡀࡋࡀ ࡖࡓࡁࡉࡀ ࡏࡄࡀࡁࡋࡇ‬ ‫ࡋࡀࡃࡀࡅࡓࡇ ࡌࡉࡀࡍࡉࡄࡅࡍ ࡄࡃࡀ‬

‫ࡗ ࡄࡀࡆࡉࡍ ࡔࡅࡌࡀ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ‬ ‫ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡌ ࡌࡍ ࡅࡊࡓࡎࡉࡉࡇ‬ ‫ࡂࡀࡁࡓࡀ ࡖࡌࡀࡀࡐࡒ ࡌࡍ ࡀࡓࡒࡇ ࡅࡔࡉࡊࡕࡍࡇ‬ ‫ࡗ ࡄࡀࡆࡉࡍ ࡔࡅࡌࡀ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ‖‬ ‫ࡀࡀࡍࡕ ࡌࡍ ࡉࡅࡌࡀࡊ ࡒࡀࡃࡌࡀࡉࡀ‬ ‫ࡌࡍ ࡉࡅࡌࡀࡊ ࡒࡀࡃࡌࡀࡉࡀ ࡎࡀࡉࡍࡀࡕࡋࡇ‬ ‫ࡋࡂࡉࡈࡀࡕࡋࡇ ࡋࡒࡉࡀࡍ ࡓࡁࡀ‬ ‫ࡀࡐࡉࡎࡉࡕ ࡅࡌࡀࡄࡓࡉࡁࡉࡕ ࡃࡀࡅࡓࡇ‬ ‫ࡌࡀࡍ ࡏࡕࡁࡉࡃࡁࡇ ࡌࡍ ࡒࡀࡃࡌࡀࡉࡉࡀ‬ ‫ࡂࡀࡁࡓࡀ ࡖࡌࡀࡀࡐࡒ ࡌࡍ ࡀࡓࡒࡇ‬ ‫ࡌࡍ ࡁࡇࡍ ࡒࡀࡃࡌࡀࡉࡉࡀ‬ ‫ࡅࡀࡀࡍࡇࡍ ࡁࡈࡉࡁࡍࡀ ࡒࡀࡎࡀࡂࡉࡀࡍ‬ ‫ࡅࡄࡀࡉࡆࡀࡊ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ‬ ‫ࡖࡏࡂࡀࡋࡉࡋࡀࡊ ࡓࡀࡆࡉࡀ‬ ‫ࡋࡉࡓࡐࡉࡔࡅࡕࡀࡊ ࡖࡌࡍ ࡀࡁࡀࡄࡀࡕࡀࡊ‬ ‫ࡉࡀࡒࡉࡓࡉࡕ ࡅࡉࡀࡒࡉࡓࡀ ࡉࡀࡓࡃࡀࡍࡊ‬ ‫ࡀࡍࡔࡐࡀ ࡏࡕࡋࡀࡊ ࡉࡍࡄࡅࡕࡀ‬ ‫ࡀࡌࡈࡉࡋࡇ ࡅࡐࡂࡃࡀࡌࡉࡀ ࡉࡍࡄࡉࡀ‬ ‫ࡅࡀࡌࡀࡓࡋࡇ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡀࡌࡀࡓࡋࡇ ࡋࡍࡀࡑࡁ ࡆࡉࡅࡀ‬ ‫ࡖࡁࡕࡅࡒࡀࡍ ࡋࡂࡉࡈࡀࡕࡋࡇ‬ ‫ࡅࡄࡅࡅࡊࡌࡕࡀ ࡖࡋࡐࡉࡂࡀࡋࡀࡊ ࡏࡋ ࡏࡅࡓࡑࡀࡊ‬ ‫ࡅࡉࡀࡒࡉࡓࡀ ࡒࡉࡀࡍ ࡖࡌࡉࡇࡍ ‖ ࡄࡅࡉࡕ‬ ‫ࡋࡀࡊࡀࡍ ࡖࡌࡉࡇࡍ ࡄࡅࡉࡕ‬ ‫ࡋࡀࡁࡅࡊ ࡅࡀࡄࡍࡇ ࡏࡋ ࡋࡉࡁࡇ ࡋࡎࡀࡌࡇࡊ‬ ‫ࡁࡈࡀࡁࡅࡕࡀ ࡏࡕࡉࡌࡋࡅࡍ ࡏࡋࡀࡊ‬

‫ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫]‪[31‬‬

‫]‪[32‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫‪:ࡀࡓࡁࡀࡂ 35 ABD ࡊࡀࡋࡀࡌ ࡋࡏࡅ :ࡊࡀࡋࡀࡌࡋࡅ | ACD ࡇࡉࡎࡓࡊࡅ :ࡇࡉࡉࡎࡓࡊࡅ 34 GH ࡁࡑࡀࡍࡉࡁ :ࡁࡑࡀࡍࡁ | >B :ࡀࡓࡅࡍࡄࡖ | J ࡊࡀࡋࡀࡌࡅ :ࡊࡀࡋࡀࡌ | CGHJ ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 33‬‬ ‫‪ࡊࡀࡈࡋࡀࡔࡌࡀࡋ :ࡊࡀࡋࡈࡀࡋࡀࡔࡌࡀࡋ | ABCD ࡇࡍࡕࡊࡉࡔ; F fragment 1 ends here; H ࡀࡕࡍࡀࡊࡉࡔࡅ ࡇࡒࡓࡀ :ࡇࡍࡕࡊࡉࡔࡅ ࡇࡒࡓࡀ | AD ࡒࡐࡀࡌࡖ; BHJ ࡒࡐࡉࡀࡌࡖ :ࡒࡐࡀࡀࡌࡖ | >J‬‬ ‫‪B ࡀࡌࡔ :ࡀࡌࡅࡔ | CGHJ ࡍࡉࡆࡉࡀࡄ; I ࡍࡀࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 36 AB ࡁࡉࡕࡉࡌࡖ; CG ࡁࡉࡕࡉࡌ; HJ ࡁࡀࡕࡉࡌ; I ࡁࡉࡕࡉࡌࡖ :ࡁࡀࡕࡉࡌࡖ | B ࡊࡀࡋࡈࡀࡋࡀࡔࡌࡖ; C ࡊࡀࡋࡈࡀࡋࡀࡔࡌࡉࡋ; HJ‬‬ ‫ࡋࡌࡀࡃࡍࡀ‪C ࡍࡇࡀࡒ :ࡍࡇࡉࡒ | I ࡇࡋࡕࡀࡍࡉࡀࡎࡉࡒ :ࡇࡋࡕࡀࡍࡉࡀࡎ | D ࡀࡉࡉࡀࡌࡃࡀࡒ :ࡀࡉࡀࡌࡃࡀࡒ | ABD ࡍࡌࡖ :1ࡍࡌ 38 D ࡀࡉࡉࡀࡌࡃࡀࡒ :ࡀࡉࡀࡌࡃࡀࡒ 37 H ࡀࡍࡃࡀࡌࡋࡅ; J ࡀࡍࡃࡀࡌ ࡋࡏ :‬‬ ‫‪C ࡍࡀࡀࡒࡋ; J ࡍࡀࡉࡒ ࡋࡏ :ࡍࡀࡉࡒࡋ | C ࡕࡉࡎࡉࡐࡀࡅ :ࡕࡉࡎࡉࡐࡀ 40 AD ࡊࡀࡑࡓࡅࡏ ࡋࡏ :ࡊࡀࡑࡓࡅࡏࡋ | AD ࡍࡀࡉࡒ ࡋࡏ; C ࡍࡀࡀࡒࡋ :ࡍࡀࡉࡒࡋ | B ࡇࡋࡕࡀࡈࡂࡀࡋ :ࡇࡋࡕࡀࡈࡉࡂࡋ 39‬‬ ‫ࡋࡂࡉࡈࡀࡕࡋࡇ‪ABDH ࡍࡉࡌࡀࡔࡅࡉࡁ :ࡍࡉࡌࡀࡔࡅࡉࡁࡖ | C ࡀࡉࡀࡌࡃࡀࡒ :ࡀࡉࡉࡀࡌࡃࡀࡒ | GHJ ࡇࡁࡃࡉࡁࡕࡏࡖ :1ࡇࡁࡃࡉࡁࡕࡏ | I ࡍࡉࡌ :ࡍࡀࡌ 41 B ࡇࡋࡕࡀࡈࡂࡀࡋ; C ࡇࡋࡕࡀࡈࡂࡋ; D ࡇࡋࡕࡀࡈࡉࡂࡀࡋ :‬‬ ‫ࡏࡕࡁࡉࡃࡁࡇ‪ࡓࡀࡅࡀࡃࡀࡋ; I ࡀࡉࡓࡅࡀࡃࡀࡋ :ࡇࡓࡅࡀࡃࡀࡋ | GI ࡀࡉࡀࡌࡃࡀࡒ :ࡀࡉࡉࡀࡌࡃࡀࡒ | IJ ࡀࡍࡉࡁ :ࡍࡇࡁ 43 H ࡀࡉࡋࡁࡀࡄࡏ :ࡇࡋࡁࡀࡄࡏ | ADHJ ࡒࡐࡉࡀࡌࡖ :ࡒࡐࡀࡀࡌࡖ 42 H ࡇࡁࡃࡉࡁࡕࡏࡖ :2‬‬ ‫‪J ࡊࡀࡋࡉࡋࡉࡂࡏࡖ :ࡊࡀࡋࡉࡋࡀࡂࡏࡖ 46 GH ࡁࡑࡀࡍ :ࡁࡑࡀࡍࡋ | IJ ࡊࡀࡆࡉࡀࡄ :ࡊࡀࡆࡉࡀࡄࡅ 45 AIJ ࡍࡀࡉࡂࡀࡎࡉࡒ :ࡍࡀࡉࡂࡀࡎࡀࡒ | CGI ࡀࡁࡌࡉࡈࡁ; HJ ࡀࡁࡌࡀࡈࡁ :ࡀࡍࡁࡉࡈࡁ 44 GJ‬‬ ‫ࡖࡁࡕࡅࡒࡀࡍ‪I ࡍࡌࡖ :ࡍࡌࡖ | C ࡀࡕࡅࡔࡉࡐࡓࡉࡋ; GJ ࡀࡕࡅࡔࡉࡐࡓࡋ; H ࡀࡕࡅࡔࡉࡐࡓ ࡋࡏ; I ࡊࡀࡕࡅࡔࡉࡐࡓࡋ :ࡊࡀࡕࡅࡔࡉࡐࡓࡉࡋ 47 C ࡇࡋࡕࡉࡈࡉࡂࡋ :ࡇࡋࡕࡀࡈࡉࡂࡋ | CGJ ࡍࡀࡒࡅࡕࡁ; H ࡍࡀࡀࡒࡅࡕࡁ :‬‬ ‫;ࡌࡍ ‪ࡋࡏ | A ࡊࡀࡋࡂࡉࡐࡋࡖ; B ࡀࡕࡌࡊࡅࡉࡄ ࡊࡀࡋࡂࡉࡐࡋࡖ; D ࡊࡀࡋࡂࡉࡐࡋ; IJ ࡊࡀࡋࡂࡀࡐࡋࡖ :ࡊࡀࡋࡀࡂࡉࡐࡋࡖ | >B; C ࡀࡕࡅࡌࡊࡅࡅࡄࡅ; D ࡀࡕࡌࡊࡅࡉࡄࡅ; GJ ࡀࡕࡌࡊࡅࡅࡄ :ࡀࡕࡌࡊࡅࡅࡄࡅ | GHJ‬‬ ‫ࡏࡅࡓࡑࡀࡊ‪:ࡇࡋࡉࡈࡌࡀ 50 C ࡕࡉࡅࡄࡖ :ࡕࡉࡅࡄ 49 A ࡕࡉࡅࡄࡀ; J ࡕࡀࡅࡄ :ࡕࡉࡅࡄ | C ࡍࡀࡀࡒ :ࡍࡀࡉࡒ | D ࡀࡓࡒࡀࡉࡅ :2ࡀࡓࡉࡒࡀࡉࡅ | D ࡕࡉࡓࡒࡀࡉ :ࡕࡉࡓࡉࡒࡀࡉ 48 GIJ ࡊࡀࡑࡓࡅࡏࡋ :‬‬ ‫ࡌࡈࡉࡋࡀࡊ ‪H ࡇࡁࡉࡋࡋ; J ࡇࡁࡉࡋ :ࡇࡁࡉࡋ ࡋࡏ | C ࡉࡅࡄࡍࡉࡀࡅ; HJ ࡀࡄࡍࡉࡀࡅ; I ࡀࡉࡍࡄࡀࡅ :ࡇࡍࡄࡀࡅ | J ࡊࡅࡁࡀ ࡋࡏ :ࡊࡅࡁࡀࡋ | GH ࡇࡌࡀࡃࡂࡐࡅ; J ࡉࡀࡌࡀࡃࡂࡐࡅ :ࡀࡉࡌࡀࡃࡂࡐࡅ | A ࡊࡀࡋࡉࡈࡌࡀ; BD‬‬ ‫;ࡀࡋࡉࡁࡇ ‪ࡀࡉࡂࡀࡎࡀࡖ :ࡀࡉࡂࡎࡀࡖ | C ࡍࡊࡉࡀࡆࡅ :ࡍࡊࡉࡀࡆ | I ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 52 C ࡍࡅࡋࡌࡕࡏ :ࡍࡅࡋࡌࡉࡕࡏ | GHIJ ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡖ 51 AD ࡊࡇࡌࡀࡎ ࡋࡏ; J ࡀࡊࡉࡌࡀࡎࡋ :ࡊࡇࡌࡀࡎࡋ | G‬‬ ‫‪H‬‬

Translation | 55

8:33 – 8:53

When the light king heard this,117

he was thoroughly118 delighted with Splendid Plant.

Manda d’Heyyi rose from his throne,

and spoke to the light king, saying,

35 “The man taken from his land and settlement:

40

you were not authorized to forgive him.”

When the light king heard this,119

he said to Manda d’Heyyi:

“You, from your first day,

have not been proper to Yushamen.

From your first day, you hated him, since you sought

a lady120 from his family, and he wouldn’t give you.

You hold onto a great grudge;121

for generations it has not been released.

You have destroyed and ruined his household,

and yet you still hold onto the grudge for ages!

Who has had done to him since the beginning,

what has been done to Yushamen?

The man who was taken away from his land,

and from the chinstrap122 that the Great gave him?

Out of his firstborn sons,

not one among them remains,

and his ladies123 wander about in filth.” 45 Then the light king

said to Splendid Plant,

“I shall reveal secrets to you,

so that you will hold in clarity,

the perception that is from your ancestors,

and the wisdom that was allotted to your mind.

Precious are you, precious is your Jordan,

and precious is the family, from which you came.

Both you and the place from which you came

will have abundant serenity.

50 Bring your father soothing words,124

and set his heart to rest upon its support.

Tell him that the Great Life

was filled with kindness for you.”

And Life is praised, Life triumphs,

and the man who went here triumphs!

In the name of the Great Life,

may the sublime light be magnified!

117 118 119 120 121 122 123 124

CGHJ “so.” Literally “from head to head.” CGHJ “so.” Literally “cloud.” The word qina ‘grudge’ is likely a pun on qina ‘family’ in the preceding line. This is the kanzālā, or cloth strap that wraps around the turban and is secured beneath the chin. Literally “clouds.” GH “his soothing words,” J “my soothing words.”

56 | Text

[33]

[34]

ࡀࡃࡄ ࡀࡋࡌࡀࡌ ࡇࡋࡓࡀࡌࡏ ࡍࡀࡌࡋࡅ ࡍࡀࡀ ࡍࡀࡓࡀࡌࡀࡖ ࡀࡍࡉࡀࡔࡀࡋࡖ ࡀࡌࡅࡔ ࡉࡀࡋࡌࡀࡌ ࡇࡋࡉࡓࡀࡌࡀࡃࡀࡋࡅ ࡔࡐࡉࡍ ࡉࡀࡋࡏ ࡀࡓࡁࡊࡀࡅ ࡕࡀࡓࡁࡊࡉࡅ ࡍࡀࡁࡉࡕࡏ ࡀࡕࡄࡍࡉࡉࡕࡁ ࡀࡊࡌࡅ ࡍࡀࡒࡎࡐࡀࡕࡉࡌ ࡉࡀࡕࡀࡉࡈࡐࡅࡑࡀࡌ ࡍࡉࡋࡀࡄࡅ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡁ ‖ ࡕࡉࡃࡁࡏ ࡅࡄࡀࡌࡅ ࡃࡀࡁࡀࡖ ࡔࡍࡉࡏ ࡊࡀࡉࡋࡖ ࡉࡀࡁࡉࡋ ࡋࡏ ࡇࡋࡑࡀࡊࡀࡅ ࡉࡐࡀࡍࡀ ࡀࡑࡉࡀࡁࡓࡀࡕ ࡋࡏ ࡀࡉࡌࡀࡃ ࡀࡉࡋࡉࡃ ࡗ ࡍࡀࡌ ࡍࡅࡓࡍࡉࡀࡋࡖ ࡀࡍࡉࡀ ࡉࡀࡋࡀࡒ ࡋࡏ ࡇࡋࡕࡉࡋࡅ ࡀࡉࡅࡉࡃࡀࡔࡅ ࡀࡉࡅࡓࡃࡉࡄ ࡀࡉࡓࡀࡍࡂࡍࡀࡖ ࡉࡀࡋࡏ ࡍࡅࡓࡃࡉࡄ ࡉࡀࡁࡀࡁࡃࡋࡉࡁࡖ ࡀࡉࡋࡍࡉࡉࡌ ࡓࡊࡀࡃࡀ ࡉࡀࡕࡅࡌࡄࡀࡓࡖ ࡉࡀࡌࡄࡀࡓࡀࡋࡅ ࡃࡀࡔࡀ ࡉࡀࡎࡊࡀࡅ ࡉࡀࡋࡄࡉࡌࡅ ࡍࡅࡊࡁࡐࡉࡀ ࡃࡀࡄ ࡉࡀࡌࡅࡉ ࡍࡌ ࡀࡉࡊࡓࡀࡃࡀࡋࡅ ࡀࡉࡋࡄࡍࡀ ࡀࡊࡉࡓࡉࡃ ‖ ࡕࡉࡕࡄࡍࡉ ࡀࡊࡌࡅ ࡕࡀࡐࡓ ࡉࡀࡓࡅࡕࡐࡀ ࡀࡐࡉࡋࡀ ࡍࡉࡓࡕࡅ ࡈࡀࡂࡋ ࡉࡀࡃࡏࡁࡖ ࡀࡉࡋࡀࡅࡄࡀࡋࡅ ࡍࡀࡀ ࡍࡀࡁࡉࡕࡀࡉ ࡊࡀࡀࡄ ࡍࡀࡀࡖ ࡍࡀࡓࡁࡎࡀࡋ ࡀࡉࡓࡕࡅࡏ ࡍࡌ

ࡍࡀࡍࡉࡍࡉࡖ ࡀࡉࡓࡒࡏ ࡍࡀࡌࡋ ࡀࡋࡌࡀࡌ ࡓࡀࡌࡏ ࡍࡀࡌࡋ ࡍࡀࡍࡉࡏ ࡇࡋࡉࡓࡒࡉࡃࡀࡋ ࡀࡉࡋࡀࡓࡁࡊࡀࡅ ࡕࡑࡀࡊࡀ ࡕࡐࡀࡅࡎࡖ ࡀࡁࡀࡁࡋ ࡁࡉࡕࡏ ࡀࡊࡌ ࡉࡀࡓࡂࡉࡕ ࡀࡉࡓࡕࡔࡍࡉ ࡕࡀࡌࡏࡋ ࡀࡌࡅࡓࡌࡏࡁ ࡕࡉࡈࡄ ࡅࡄࡀࡌ ࡀࡉࡃࡀࡁࡅࡏ ࡍࡌ ࡕࡉࡃࡁࡏ ࡅࡄࡀࡌ ࡀࡉࡋࡑࡀࡊࡀ ࡀࡕࡔࡀࡄ ࡍࡅࡋࡑࡀࡊࡀࡅ ࡍࡀࡀࡕࡏ ࡀࡊࡌ ࡀࡕࡄࡉࡌࡉࡃ ࡍࡅࡃࡔࡍࡉ ࡀࡊࡌ ࡓࡀࡌࡀࡕࡔࡏ ࡍࡅࡄࡋࡊࡅ ࡍࡇࡁࡖ ࡀࡌࡀࡓ ࡀࡆࡓࡀ ࡋࡏ ࡍࡀࡉࡌࡀࡃ ࡀࡋࡆࡓࡐࡀ ࡇࡋࡓࡉࡃࡄࡖ ࡀࡆࡓࡀ ࡗ ࡀࡕࡅࡉࡓࡊࡀࡖ ࡉࡀࡄࡀࡀࡋ ࡀࡈࡔࡊࡅ ࡇࡋࡉࡈࡀࡐࡔࡖ ࡉࡀࡓࡌࡀࡄࡖ ࡀࡌࡅࡉࡋ ࡀࡉࡅࡉࡔࡍࡉࡏ ࡀࡉࡌࡀࡓ ࡀࡉࡓࡅࡈ ࡕࡉࡒࡋࡉࡎ ࡀࡊࡌ ࡀࡉࡌࡄࡀࡓ ࡀࡉࡋࡅࡄ ࡐࡀࡋࡀ ࡉࡀࡓࡂࡉࡋࡁ ࡕࡉࡋࡒࡉࡄࡏࡖ ࡀࡕࡔࡀࡄ ࡕࡉࡓࡌࡏࡖ ࡀࡌࡅࡉ ࡅࡄࡀࡌ ࡔࡍࡉࡏࡅ ࡀࡉࡋࡉࡋࡀࡂࡀࡋ ࡉࡀࡁࡉࡋ

:ࡀࡍࡉࡀࡔࡀࡋࡖ | B ࡓࡉࡌࡏ :ࡓࡀࡌࡏ 2 GIJ ࡇࡋࡓࡀࡌࡏࡖ :ࡇࡋࡓࡀࡌࡏ | AD ࡍࡀࡉࡍࡁࡖ; B ࡍࡀࡉࡍࡁࡀ; I ࡍࡀࡍࡉࡀࡖ :ࡍࡀࡍࡉࡍࡉࡖ | B ࡀࡉࡓࡒࡏࡖ :ࡀࡉࡓࡒࡏ | H ࡍࡀࡌ ࡋࡏ :ࡍࡀࡌࡋ 1

CGHJ ࡇࡋࡉࡓࡀࡌࡀࡈࡀࡋࡅ :ࡇࡋࡉࡓࡀࡌࡀࡃࡀࡋࡅ | G ࡍࡀࡍࡉ; IJ ࡍࡀࡍࡉࡍࡉ :ࡍࡀࡍࡉࡏ | ABD ࡀࡉࡋࡉࡓࡉࡒࡉࡃࡀࡋ :ࡇࡋࡉࡓࡒࡉࡃࡀࡋ 3 B ࡍࡀࡓࡉࡌࡀࡖ :ࡍࡀࡓࡀࡌࡀࡖ | ABD ࡀࡍࡉࡀࡔ; G ࡍࡏࡀࡔࡀࡋࡖ

:ࡕࡐࡀࡅࡎࡖ ࡀࡁࡀࡁࡋ 5 >BDHJ; G ࡕࡀࡓࡁࡊࡀࡅ; I ࡕࡀࡓࡁࡊࡉ :ࡀࡓࡁࡊࡀࡅ | C ࡕࡉࡓࡁࡊࡉࡅ; J ࡕࡀࡓࡉࡁࡊࡀ :ࡕࡀࡓࡁࡊࡉࡅ | GJ ࡇࡋࡀࡓࡁࡊࡀࡅ :ࡀࡉࡋࡀࡓࡁࡊࡀࡅ | A ࡓࡑࡀࡊࡀ; BD ࡓࡑࡀࡊ :ࡕࡑࡀࡊࡀ 4

ࡀࡉࡓࡕࡔࡍࡉ :ࡀࡉࡓࡕࡔࡍࡉ | D ࡕࡀࡌࡋ; J ࡕࡀࡌࡉࡋ :ࡕࡀࡌࡏࡋ 6 >C :ࡍࡀࡁࡉࡕࡏ | A ࡀࡕࡄࡍࡉࡉࡕࡁࡀ :ࡀࡕࡄࡍࡉࡉࡕࡁ | C ࡕࡐࡀࡅࡎࡖ ࡁࡀࡁࡋ; G ࡕࡐࡀࡅࡎ ࡀࡁࡀࡁࡋ; H ࡀࡁࡀࡁ ࡋࡏ; J ࡕࡐࡀࡅࡎ ࡁࡀࡁࡋ BDJ ࡍࡉࡒࡎࡐࡀࡕࡉࡌ; ࡍࡀࡒࡎࡐࡉࡕࡉࡌ :ࡍࡀࡒࡎࡐࡀࡕࡉࡌ | ABDJ ࡉࡀࡕࡀࡉࡕࡅࡑࡁࡀࡌ; G ࡀࡉࡈࡐࡅࡑࡀࡌ :ࡉࡀࡕࡀࡉࡈࡐࡅࡑࡀࡌ | IJ ࡍࡉࡋࡀࡄ :ࡍࡉࡋࡀࡄࡅ | ACDGHJ ࡀࡉࡓࡔࡍࡉ; I C ࡊࡀࡏࡋࡖ :ࡊࡀࡉࡋࡖ | H ࡃࡀࡁࡏ :ࡕࡉࡃࡁࡏ | C ࡅࡄࡀࡌࡅ :ࡅࡄࡀࡌ 8 D ࡕࡉࡃࡉࡁࡏ; H ࡃࡀࡁࡏ :ࡕࡉࡃࡁࡏ | BCD ࡀࡌࡅࡓࡌࡁ; GJ ࡌࡅࡓࡌࡁ; H ࡌࡅࡓࡌࡅࡏࡁ; I ࡌࡅࡓࡌࡏࡁ :ࡀࡌࡅࡓࡌࡏࡁ 7 ࡉࡀࡁࡉࡋࡋ; GJ ࡉࡀࡁࡉࡋ ࡋࡏ; I ࡉࡀࡁࡉࡋࡋ ࡀࡉࡋࡑࡀࡊࡀࡅ :ࡉࡀࡁࡉࡋ ࡋࡏ ࡇࡋࡑࡀࡊࡀࡅ | C ࡇࡋࡑࡀࡊࡀ :ࡀࡉࡋࡑࡀࡊࡀ 9 HIJ ࡃࡀࡁࡀ :ࡃࡀࡁࡀࡖ | B ࡃࡉࡁࡀ ࡔࡍࡉࡏࡖ; G ࡃࡀࡁࡀ ࡔࡍࡉࡏࡖ :ࡃࡀࡁࡀࡖ ࡔࡍࡉࡏ GI ࡀࡑࡉࡀࡁࡓࡀࡕ ࡋࡏࡅ; H ࡀࡑࡉࡀࡁࡓࡀࡕࡋࡅ; J ࡑࡀࡀࡁࡓࡀࡕࡋࡅ :ࡀࡑࡉࡀࡁࡓࡀࡕ ࡋࡏ | C ࡍࡀࡉࡕࡉࡌ; GHIJ ࡐࡀࡀࡕࡉࡌ :ࡍࡀࡀࡕࡏ 10 >ABD :ࡉࡀࡁࡉࡋ | AD ࡋࡏ ࡇࡋࡑࡀࡊࡀࡅ; B ࡋࡏ ࡇࡋࡑࡀࡊࡅ; C I ࡀࡍࡉࡁࡖ :ࡍࡇࡁࡖ 12 B ࡍࡅࡓࡌࡍࡉࡀࡋࡖ; C ࡍࡅࡓࡍࡉࡀࡋࡅ; GHIJ ࡍࡅࡓࡌࡍࡉࡀࡋࡅ :ࡍࡅࡓࡍࡉࡀࡋࡖ | C ࡍࡅࡃࡔࡍࡀ; H ࡍࡅࡓࡔࡍࡉ :ࡍࡅࡃࡔࡍࡉ | >B; C ࡀࡌࡊࡅ :ࡀࡊࡌ 11 C ࡀࡑࡉࡀࡁࡓࡀࡕࡋ; :ࡀࡉࡅࡉࡃࡀࡔࡅ | J ࡀࡉࡅࡓࡉࡄ :ࡀࡉࡅࡓࡃࡉࡄ | J ࡀࡉࡅࡓࡀࡍࡂࡍࡀࡖ :ࡀࡉࡓࡀࡍࡂࡍࡀࡖ | >H :ࡀࡌࡀࡓ | CGHI ࡀࡆࡓࡀࡋ :ࡀࡆࡓࡀ ࡋࡏ | J ࡍࡀࡀࡌࡀࡃ :ࡍࡀࡉࡌࡀࡃ 13 CGHIJ ࡉࡀࡋࡀࡒࡋ :ࡉࡀࡋࡀࡒ ࡋࡏ AHI ࡀࡉࡋࡍࡉࡉࡌࡅ; BD ࡀࡉࡋࡀࡍࡉࡉࡌࡅ; G ࡇࡋࡍࡉࡉࡌࡅ :ࡀࡉࡋࡍࡉࡉࡌ | AB ࡇࡋࡓࡀࡃࡄࡖ; D ࡇࡋࡅࡓࡀࡃࡄࡖ :ࡇࡋࡓࡉࡃࡄࡖ 14 AD ࡀࡉࡅࡉࡅࡃࡀࡔࡅ; B ࡀࡉࡅࡓࡃࡀࡔࡅ; GH ࡀࡉࡅࡃࡉࡔࡅ; J ࡀࡉࡅࡃࡔࡅ ࡉࡀࡌࡄࡀࡓࡀࡋࡅ | ABD ࡀࡄࡀࡋࡏ; GHIJ ࡉࡀࡄࡀࡋࡅ :ࡉࡀࡄࡀࡀࡋ 15 AD ࡍࡅࡃࡉࡄ; GHJ ࡀࡉࡅࡓࡃࡉࡄ :ࡍࡅࡓࡃࡉࡄ | ABD ࡉࡀࡁࡀࡁࡃࡉࡋࡉࡁࡋ; I ࡉࡀࡁࡀࡁࡃࡋࡉࡁ; J ࡉࡀࡁࡀࡁࡃࡋࡀࡁࡋ :ࡉࡀࡁࡀࡁࡃࡋࡉࡁࡖ BD ࡇࡋࡀࡈࡉࡐࡔࡖ; GJ ࡇࡋࡈࡉࡐࡔࡖ; H ࡇࡋࡈࡉࡐࡔ :ࡇࡋࡉࡈࡀࡐࡔࡖ 16 B ࡓࡀࡃࡀ; CGHIJ ࡓࡊࡀࡃ :ࡓࡊࡀࡃࡀ | ABD ࡉࡀࡕࡅࡌࡄࡀࡓࡀࡋࡅ; HJ ࡉࡀࡕࡅࡌࡄࡀࡓࡖ ࡉࡀࡌࡄࡀࡓࡋࡅ :ࡉࡀࡕࡅࡌࡄࡀࡓࡖ C ࡃࡀࡄࡖ :ࡃࡀࡄ | AD ࡀࡓࡌࡀࡄ; BJ ࡀࡓࡌࡀࡄࡖ :ࡉࡀࡓࡌࡀࡄࡖ | J ࡀࡉࡅࡔࡍࡉࡏ :ࡀࡉࡅࡉࡔࡍࡉࡏ 17 A ࡃࡔࡀ; BDH ࡃࡉࡔࡀ :ࡃࡀࡔࡀ | >ABD :ࡍࡅࡊࡁࡐࡉࡀ | A ࡇࡋࡀࡈࡉࡔࡐࡉࡀ; ࡕࡀࡐࡓࡀ :ࡕࡀࡐࡓ | BGHI ࡉࡀࡌࡄࡀࡓ :ࡀࡉࡌࡄࡀࡓ | GJ ࡇࡋࡅࡄ :ࡀࡉࡋࡅࡄ 19 J ࡇࡋࡄࡍࡀ :ࡀࡉࡋࡄࡍࡀ | C ࡀࡊࡉࡓࡀࡃ; GJ ࡀࡉࡂࡓࡉࡃ :ࡀࡊࡉࡓࡉࡃ | J ࡀࡊࡌ :ࡀࡊࡌࡅ | B ࡕࡉࡒࡋࡉࡎࡖ :ࡕࡉࡒࡋࡉࡎ 18 J ࡍࡀࡀ :ࡍࡀࡀࡖ | ABD ࡕࡉࡓࡌࡏ :ࡕࡉࡓࡌࡏࡖ 21 A ࡈࡉࡂࡋ :ࡈࡀࡂࡋ | GHJ ࡀࡅࡄࡀࡋ; I ࡀࡉࡋࡀࡅࡄࡀࡋࡅ :ࡀࡉࡋࡀࡅࡄࡀࡋࡅ | ABD ࡕࡉࡋࡒࡉࡄࡖ; J ࡕࡉࡋࡒࡀࡄࡏࡖ :ࡕࡉࡋࡒࡉࡄࡏࡖ 20 A GI ࡉࡀࡓࡕࡅࡏ :ࡀࡉࡓࡕࡅࡏ | BD ࡔࡍࡉࡏ :ࡔࡍࡉࡏࡅ | ABD ࡋࡉࡋࡀࡂࡀࡋ; GHIJ ࡀࡉࡋࡀࡋࡂࡀࡋ :ࡀࡉࡋࡉࡋࡀࡂࡀࡋ 22 ABD ࡖ ࡊࡀࡏ :ࡊࡀࡀࡄ

5

10

15

20

Translation | 57

9:1 – 9:22

9. “Whom shall I call, who would answer me,

and whom should I give a word?

To whom should I give a word,

so that which I said will not change?

Neither he whom I gave my response,

nor he whom I told my speech, has heard.

It pained and oppresses me;

it has oppressed and will oppress me abundantly.

5 How long shall I live at the Nether Gate,

and how long shall I dwell in sorrow?

When will my quarrel come to a resolution,

and will these chains of mine come undone?

What offense have I given on high,

and what have I done125 in light’s place?

What have I done,126 among my deeds,

that no other has done?

Now it pains me, and it grieves

my heart.127

10 How long shall I sigh,128 and grieve

the front of my face?

How will it shed tears,

that one who is like me could not hold back,

all of whose sons were driven away,

and to whose voice none respond?

I am like a lofty cedar, which the carpenters

have surrounded and chopped down.

Like a cedar that iron has surrounded,

the words of my enemies surrounded me.

15 Neither my brothers, out of pity129

nor my friends, out of my friendship,

remembered to extend truth[’s hand].

my salt and cup were completely overturned by them.

They forgot the day of my reckoning,

and do not recall even one of my days.

How long have I climbed tall mountains,

and how long have I plumbed valley roads?

I had a thousand friends,

and two thousand shared my platter!

20 Now I don’t have anyone

to take me by my hand.

On what day did I say

that I would be sitting here?

My mind has not been revealed to me,

and none among the excellencies taught me.

125 126 127 128 129

H “what shall I do?” H “what shall I do?” Following the variants in CGIJ. GHI “How will it recover?” ABD “the god of pity”

58 | Text

[35]

[36]

ࡀࡉࡁࡎࡍࡀࡕࡉࡌ ࡀࡉࡓࡉࡒࡁ ࡉࡍࡀࡁࡅ ࡀࡉࡎࡉࡀࡂࡀࡋ ࡀࡉࡃࡀࡃࡄࡉࡁ ࡉࡀࡍࡃࡀࡂࡔࡅ ࡍࡀࡌࡋࡀࡔࡌࡖ ࡗ ࡀࡐࡉࡉࡄࡁ ࡍࡀࡉࡂࡎࡀࡌ ࡀࡓࡕࡍࡀ ࡀࡉࡋࡀࡌࡅ ࡀࡉࡋࡁࡉࡁ ࡉࡀࡁࡉࡋ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡋࡉࡋࡀࡌ ࡔࡉࡁࡖ ࡊࡀࡔࡀࡌ ࡀࡍࡉࡎࡖ ࡃࡉࡁࡀࡈࡅ ࡇࡊࡕࡅࡃ ࡍࡌ ࡍࡀࡔࡀࡋ ࡊࡀࡅࡉࡆ ࡇࡁࡕࡀࡁࡕࡀࡉࡖ ࡀࡓࡕࡀ ࡓࡐࡉࡀࡔ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡍࡉࡌࡀࡔࡅࡉ ࡋࡉࡋࡀࡌ ࡀࡓࡀࡎࡀ ࡍࡉࡆࡀࡄࡁ ࡓࡀࡃࡄࡉࡌ ࡉࡀࡋࡏ ࡓࡀࡃࡄࡉࡕ ࡉࡍࡀࡉࡌ ࡍࡅࡄࡋࡊࡅ ࡀࡉࡓࡅࡈ ࡕࡉࡎࡐࡀࡅ ࡀࡈࡌࡀࡋ ࡇࡓࡁࡀࡄࡋ ࡃࡀࡄࡖ ࡉࡀࡋࡏ ࡀࡉࡅࡀࡄ ࡀࡕࡅࡁࡖ ࡑࡉࡓࡕࡉࡌ ࡉࡀࡉࡎࡓࡊࡅ ࡀࡉࡔࡉࡁࡋ ࡀࡉࡅࡀࡄ ࡀࡉࡁࡀࡈࡖ ࡉࡀࡃࡅࡄࡋࡀࡁ ࡕࡉࡉࡀࡋࡖ ࡍࡀࡀࡃࡀࡉࡖ ࡀࡉࡒࡃࡓࡉࡃ ࡋࡏ ࡀࡐࡉࡉࡆࡅࡀࡕࡉࡌࡖ ࡀࡉࡁࡓࡅࡓࡖ ࡀࡍࡉࡁ ࡀࡍࡉࡀࡎࡀࡋ ࡀࡕࡀࡄࡀࡁࡀࡅ ‖ ࡇࡋࡀࡋࡀࡌ ࡋࡏ ࡍࡅࡃࡄ ࡀࡉࡁࡓ ࡀࡉࡉࡄ ࡓࡀࡕࡀ ࡓࡀࡕࡀ ࡋࡊࡅࡁ ࡁࡉࡕࡀࡉࡖ ࡀࡓࡈࡍࡀ ࡊࡇࡌࡀࡎ ࡋࡏ ࡇࡁࡉࡋ ࡇࡊࡋࡉࡌࡎࡀࡅ

ࡀࡉࡎࡀࡎࡐࡀࡕࡉࡌ ࡉࡀࡓࡒࡀ ࡍࡉࡋࡀࡄ ࡉࡀࡍࡕࡊࡉࡔ ࡀࡁࡓࡀࡄ ࡀࡕࡀࡂࡉࡂࡓ ࡉࡍࡀࡍࡀࡀ ࡍࡉࡋࡀࡄ ࡉࡀࡕࡎࡀࡅࡓࡊࡀࡌ ࡉࡀࡕࡎࡀࡊࡁ ࡍࡉࡆࡀࡄ ࡍࡉࡌࡀࡔࡅࡉ ࡓࡀࡌࡀ ࡍࡉࡆࡀࡄ ࡗ ࡊࡀࡔࡀࡌ ࡁࡀࡈ ࡁࡀࡈ ࡃࡉࡁࡀࡈ ࡊࡀࡊࡉࡌ ࡕࡉࡅࡀࡄ ࡕࡍࡀࡀ ࡅࡏ ‖ ࡀࡕࡅࡔࡉࡁ ࡕࡁࡉࡔࡀࡄ ࡕࡍࡀࡀࡖ ࡀࡕࡔࡀࡄ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡓࡀࡌࡀ ࡍࡉࡆࡀࡄ ࡗ ࡍࡀࡓࡎࡏࡖ ࡍࡀࡌࡖ ࡍࡀࡀࡃࡀࡉ ࡍࡀࡀ ࡓࡁ ࡋࡉࡋࡀࡒࡃࡅ ࡍࡀࡉࡀࡆ ࡉࡀࡋࡏ ࡓࡉࡃࡊࡀ ࡅࡀࡋࡏࡖ ࡀࡉࡕࡁࡀࡓ ࡉࡀࡕࡓࡀࡄࡂࡁ ࡕࡉࡓࡄࡉࡂ ࡉࡀࡁࡀࡁࡃࡋࡉࡁ ࡋࡏ ࡍࡅࡋࡉࡃࡀࡁࡀ ࡀࡌࡅࡉ ࡀࡉࡅࡀࡄࡖ ࡅࡀࡋࡏ ࡍࡉࡆࡀࡄ ࡀࡉࡅࡀࡄ ࡅࡏ ࡀࡕࡅࡉࡔࡀࡓࡋ ࡍࡀࡀࡓࡐࡀ ࡊࡀࡀࡌࡉࡎ ࡀࡉࡊࡋࡉࡌࡎ ࡀࡋࡍࡉࡉࡄ ࡁࡀ ࡍࡌ ࡀࡉࡋࡉࡌࡔ ࡍࡀࡀ ࡍࡅࡉࡀࡈࡀࡄࡁ ࡀࡉࡋࡉࡉࡀࡕࡔࡉࡌ ࡀࡉࡒࡃࡓࡉࡃࡅ ࡍࡉࡌࡀࡔࡅࡉ ࡓࡀࡌࡀ ࡍࡉࡆࡀࡄ ࡗ ࡀࡅࡉࡆ ࡁࡑࡀࡍࡋ ࡀࡉࡅࡓࡃࡀࡔ ࡇࡋࡓࡀࡌࡀ ࡍࡉࡌࡀࡔࡅࡉ ࡕࡀࡅࡋ ࡋࡉࡆࡏ ࡇࡋࡓࡀࡌࡀࡅ

G ࡀࡉࡓࡉࡒࡁࡅ :ࡀࡉࡓࡉࡒࡁ | C ࡀࡍࡉࡁࡅ :ࡉࡍࡀࡁࡅ | A ࡀࡉࡎࡀࡎࡐࡀࡕࡌ :ࡀࡉࡎࡀࡎࡐࡀࡕࡉࡌ | H ࡉࡀࡒࡓࡀ; J ࡀࡓࡒࡀ :ࡉࡀࡓࡒࡀ | AD ࡍࡀࡓࡁࡎࡀࡖ ࡍࡉࡋࡀࡄ; B ࡍࡀࡓࡁࡎࡖ ࡍࡉࡋࡀࡄ :ࡍࡉࡋࡀࡄ 23 B ࡀࡉࡃࡄࡉࡁࡀ; C ࡀࡉࡓࡀࡃࡄࡀࡁ :ࡀࡉࡃࡀࡃࡄࡉࡁ | A ࡉࡀࡍࡃࡀࡂࡔࡀࡅ :ࡉࡀࡍࡃࡀࡂࡔࡅ | A ࡀࡍࡕࡊࡉࡔ; B ࡉࡀࡕࡍࡀࡊࡉࡔ :ࡉࡀࡍࡕࡊࡉࡔ 24 AC ࡀࡉࡁࡎࡍࡉࡕࡉࡌ; G ࡇࡁࡎࡍࡉࡕࡉࡌ :ࡀࡉࡁࡎࡍࡀࡕࡉࡌ

J ࡉࡀࡑࡕࡀࡁࡊࡅ :ࡉࡀࡕࡎࡀࡊࡁ 26 B ࡍࡀࡌࡋࡀࡔ; DI ࡍࡀࡌࡋࡀࡔࡌ :ࡍࡀࡌࡋࡀࡔࡌࡖ | I ࡊࡕ :ࡗ | CGH ࡍࡀࡉࡂࡎࡀࡌࡅ; J ࡍࡉࡂࡎࡀࡌ :ࡍࡀࡉࡂࡎࡀࡌ | ADJ ࡀࡍࡉࡍࡀࡀ; H ࡍࡀࡍࡀࡀ :ࡉࡍࡀࡍࡀࡀ 25

:ࡍࡉࡆࡀࡄ 27 J ࡀࡉࡋࡀࡌࡅ :ࡀࡉࡋࡀࡌࡅ | C ࡊࡀࡕࡎࡀࡅࡓࡊࡀࡌ; G ࡉࡀࡕࡎࡀࡅࡓࡊࡀࡌ; H ࡉࡀࡕࡎࡀࡅࡓࡊࡀࡌࡅ; I ࡉࡀࡁࡉࡋ ࡉࡀࡕࡎࡀࡅࡓࡊࡀࡌࡅ; J ࡉࡀࡑࡕࡀࡅࡓࡊࡀࡌࡅ :ࡉࡀࡁࡉࡋ ࡉࡀࡕࡎࡀࡅࡓࡊࡀࡌ | GH ࡉࡀࡑࡕࡀࡊࡁ;

H ࡍࡏࡎࡖ :ࡀࡍࡉࡎࡖ | H ࡃࡉࡁࡀࡈ :ࡃࡉࡁࡀࡈࡅ | CGHJ ࡁࡀࡈ; I ࡁࡀࡈ ࡁࡀࡈ :ࡁࡀࡈ ࡁࡀࡈ | C ࡃࡉࡁࡀࡈࡖ; GI ࡕࡉࡁࡀࡈࡖ; J ࡕࡉࡁࡀࡈ ࡕࡉࡁࡀࡈࡖ :ࡃࡉࡁࡀࡈ 28 >H :ࡓࡀࡌࡀ | CGIJ ࡍࡉࡆࡉࡀࡄ

ࡍࡌ :ࡍࡀࡌࡖ | C ࡍࡀࡀࡉ ࡍࡀࡀࡉ :ࡍࡀࡀࡃࡀࡉ ࡍࡀࡀ 32 CGHIJ ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 31 J ࡀࡕࡅࡉࡔࡉࡁ :ࡀࡕࡅࡔࡉࡁ | B ࡕࡍࡀࡀ :ࡕࡍࡀࡀࡖ 30 AGJ ࡔࡉࡁ; BD ࡀࡔࡉࡁ :ࡔࡉࡁࡖ | ABD ࡀࡍࡉࡎ; C ࡋࡉࡋࡀࡒࡕࡅ :ࡋࡉࡋࡀࡒࡃࡅ | H ࡉࡍࡀࡉࡀࡆ :ࡍࡀࡉࡀࡆ | AC ࡓࡉࡃࡊࡀࡖ; I ࡓࡉࡃࡊࡀࡖ :ࡓࡉࡃࡊࡀ | CGHI ࡅࡀࡋࡏ; J ࡅࡋࡏ :ࡅࡀࡋࡏࡖ 33 CHI ࡍࡀࡓࡎࡀ; J ࡍࡀࡁࡎࡀ :ࡍࡀࡓࡎࡏࡖ | BC ࡍࡀࡌ; H ࡍࡅࡋࡓࡀࡁࡀ; D ࡍࡅࡋࡃࡀࡁࡀ :ࡍࡅࡋࡉࡃࡀࡁࡀ 35 CGH ࡉࡀࡕࡓࡉࡄࡂࡁ; I ࡉࡀࡕࡓࡀࡄࡉࡂࡁ; J ࡉࡀࡕࡓࡅࡄࡉࡂࡁ :ࡉࡀࡕࡓࡀࡄࡂࡁ 34 J ࡀࡋࡏ :2ࡉࡀࡋࡏ | J ࡓࡀࡃࡄࡉࡌ :ࡓࡀࡃࡄࡉࡕ | B ࡍࡇࡉࡌ :ࡉࡍࡀࡉࡌ BD ࡉࡀࡅࡄࡖ; H ࡀࡉࡉࡀࡅࡀࡄࡖ :ࡀࡉࡅࡀࡄࡖ | D ࡋࡏ; H ࡅࡋࡏ :ࡅࡀࡋࡏ 36 >ABD; HIJ ࡀࡉࡓࡁࡀࡄࡋ :ࡇࡓࡁࡀࡄࡋ | A ࡉࡀࡁࡀࡁࡃࡉࡋࡉࡁ ࡋࡏ; CGHIJ ࡉࡀࡁࡀࡁࡃࡋࡉࡁࡋ :ࡉࡀࡁࡀࡁࡃࡋࡉࡁ ࡋࡏ | B :ࡑࡉࡓࡕࡉࡌ | ABD ࡀࡉࡎࡓࡊࡅ; CG ࡉࡀࡎࡓࡊࡅࡖ :ࡉࡀࡉࡎࡓࡊࡅ | AC ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 37 J ࡀࡋࡏ :ࡉࡀࡋࡏ | C ࡀࡉࡅࡀࡄ ࡀࡉࡅࡀࡄ :ࡀࡉࡅࡀࡄ | GHJ ࡀࡌࡅࡉࡖ; I ࡀࡕࡅࡁ ࡀࡌࡅࡉࡖ :ࡀࡕࡅࡁࡖ BC ࡀࡋࡍࡏࡉࡄ :ࡀࡋࡍࡉࡉࡄ 39 AB ࡀࡕࡅࡉࡀࡔࡉࡓ ࡋࡏ; D ࡀࡕࡅࡉࡔࡉࡓ ࡋࡏ; GH ࡀࡕࡅࡉࡀࡔࡉࡓࡋ; J ࡀࡕࡅࡔࡉࡁࡋ :ࡀࡕࡅࡉࡔࡀࡓࡋ | J ࡍࡀࡉࡓࡐࡀ :ࡍࡀࡀࡓࡐࡀ 38 H ࡑࡉࡓࡕࡉࡌ ࡑࡉࡓࡕࡉࡌ :ࡀࡉࡒࡃࡓࡉࡃ ࡋࡏ | CDHJ ࡀࡐࡉࡉࡆࡅࡀࡕࡉࡌ; G ࡐࡏࡉࡆࡅࡀࡕࡉࡌࡖ :ࡀࡐࡉࡉࡆࡅࡀࡕࡉࡌࡖ | >B :ࡁࡀ | B ࡀࡉࡋࡉࡌࡀࡔ :ࡀࡉࡋࡉࡌࡔ 40 ABD ࡍࡀࡀࡃࡀࡉ :ࡍࡀࡀࡃࡀࡉࡖ | G ࡀࡉࡊࡋࡌࡎ; J ࡇࡊࡋࡀࡌࡎ :ࡀࡉࡊࡋࡉࡌࡎ >H; I ࡍࡏࡁ :ࡀࡍࡉࡁ | A ࡍࡍࡉࡀࡎࡀࡋ :ࡀࡍࡉࡀࡎࡀࡋ | GHJ ࡀࡉࡋࡉࡀࡕࡔࡉࡌ :ࡀࡉࡋࡉࡉࡀࡕࡔࡉࡌ | AD ࡀࡉࡒࡃࡓࡉࡃ ࡋࡏ; >B :ࡀࡉࡒࡃࡓࡉࡃࡅ 41 H ࡀࡉࡒࡃࡓࡉࡃࡋ ࡋࡏ; I ࡀࡉࡒࡃࡓࡉࡃࡋ; J ࡀࡉࡓࡀࡃࡓࡀࡃࡋ ࡓࡀࡈࡍࡀ; C ࡉࡀࡓࡈࡍࡀ; J ࡓࡉࡈࡍࡀ :ࡀࡓࡈࡍࡀ 43 CGHI ࡇࡋࡀࡋࡀࡌࡋ; J ࡀࡉࡋࡀࡋࡀࡌࡋ :ࡇࡋࡀࡋࡀࡌ ࡋࡏ | A ࡍࡅࡃࡄࡀ :ࡍࡅࡃࡄ | C ࡀࡉࡌࡀࡔࡅࡉ :ࡍࡉࡌࡀࡔࡅࡉ | GHIJ ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 42 BGHI ࡊࡇࡌࡀࡎࡋ; J ࡀࡊࡉࡌࡀࡎࡋ :ࡊࡇࡌࡀࡎ ࡋࡏ | ABD ࡇࡊࡋࡉࡌࡎࡅ :ࡇࡊࡋࡉࡌࡎࡀࡅ | BD ࡋࡀࡆࡏ :ࡋࡉࡆࡏ 45 >BGJ :1ࡓࡀࡕࡀ | ABDH ࡁࡉࡕࡀࡉ; J ࡁࡉࡕࡀࡉࡅ :ࡁࡉࡕࡀࡉࡖ | BGI CGHIJ ࡇࡋࡓࡀࡌࡀ :ࡇࡋࡓࡀࡌࡀࡅ 46

25

30

35

40

45

Translation | 59

9:23 – 9:46

These fortresses of mine are devastated,

and my sons have been taken away through strife.

My home is deserted,

and my messengers won’t meet one another.130

25 These desirable ladies of mine131 go barefoot,

even though they are wholesome women.

This oppresses and constrains me;

my heart sinks in mourning and lamentations.”

As Yushamen said this,132

Manda d’Heyyi says,

“The one who does good, finds good,

and the one who does bad things, finds evil.

Had you been meek,

your splendor would not have left its place;

30 now that you have thought evil,

the place in which you sit is the right one!”

When Manda d’Heyyi said this,133

Yushamen spoke, saying,

“My son, I know who bound me

in the bounds that are upon me.

If only the chain were not heavy upon me,

and one lighter than me134 were encircling me,

I would have bellowed my great roar,

and destroyed all of the mountains.

35 I shall do to my enemies

what one hasn’t managed to do to the other,

until the day will come

when the prayer135 will be [fulfilled] for me.

If this comes to be,

namely that my throne is re-established,

I shall repay a debt,136

so that evil will become good.

Nevertheless, I took solace in the fact

that I know that I am not alone.

40 I heard from my father

that the elders will be added to the youth,137

and the youth will be held responsible for their sins,

but parents do not hate their children.”

When Yushamen said this,138

the Great Life delighted in his words.

He sent Splendid Plant,

the guardian who resides in each and every place.

He spoke to him, saying, 45 “Go forth to Yushamen,

and tell him,

130 131 132 133 134 135 136 137 138

B “with [me].” Literally “clouds.” ADJ “these desirable lades.” CGIJ “so.” CGHIJ “so.” B “one lighter than it.” GHIJ “day;” I emends this to “prayer.” J “evil.” J “the ages.” GHIJ “so.”

set his heart upon its support,

‫‪60 | Text‬‬

‫‪50‬‬

‫‪55‬‬

‫‪60‬‬

‫ࡋࡀࡉࡍࡔࡉࡁࡒࡀࡊ ࡁࡀࡋࡄࡅࡃࡀࡊ‬ ‫ࡔࡉࡊࡕࡍࡀࡊ ࡌࡕࡀࡒࡀࡍ ࡁࡆࡉࡅࡀ ࡅࡏࡒࡀࡓࡀ‬

‫ࡖࡀࡀࡍࡕ ࡌࡍ ࡉࡍࡅࡑࡁࡕࡀࡍ‬ ‫ࡋࡀࡕࡉࡌࡀࡓ ࡖࡁࡀࡋࡄࡅࡃࡀࡉ ࡀࡀࡍ‬ ‫ࡅࡀࡒࡓࡀࡊ ࡅࡁࡉࡉࡍࡀࡀࡍࡊ ࡌࡉࡕࡀࡓࡌࡉࡀ ࡗ ࡖࡄࡅࡍ‬ ‫ࡁࡀࡍࡊ ࡌࡉࡕࡒࡀࡉࡌࡉࡋࡀࡊ‬ ‫ࡅࡊࡓࡎࡉࡀࡊ ࡌࡉࡕࡀࡒࡀࡍ ࡅࡌࡉࡕࡓࡉࡑ ࡗ ࡖࡄࡅࡀ‬ ‫ࡗ ࡄࡀࡆࡉࡍ ࡔࡅࡌࡀ ࡍࡀࡑࡁ ࡆࡉࡅࡀ‬ ‫ࡀࡌࡀࡓࡋࡇ ࡉࡀ ࡉࡅࡔࡀࡌࡉࡍ‬ ‫ࡋࡀࡕࡉࡓࡉࡍࡀ ࡅࡋࡀࡕࡉࡀࡊࡅࡀ‬ ‫ࡀࡋࡌࡀ ࡖࡏࡕࡉࡕࡋࡇ ࡏࡋ ࡌࡉࡄࡅࡉࡀ‬ ‫ࡀࡀࡍ ࡔࡀࡃࡓࡅࡍ ࡓࡁࡉࡀ ࡅࡀࡌࡀࡓࡅࡋࡉࡀ‬ ‫ࡀࡄࡍࡀ ࡋࡉࡅࡔࡀࡌࡉࡍ ࡅࡀࡌࡀࡓࡋࡇ‬ ‫ࡉࡍࡎࡕࡌࡉࡊ ࡅࡉࡍࡌࡀࡓ ࡅࡉࡍࡕࡌࡀࡀࡊࡊ‬ ‫ࡄࡀࡔࡕࡀ ࡀࡀࡍࡕ ࡉࡅࡔࡀࡌࡉࡍ‬ ‫ࡔࡅࡌࡀ ࡋࡉࡍࡄࡅࡕࡀ‬ ‫ࡄࡀࡔࡕࡀ ࡀࡓࡒࡀ ࡎࡓࡅࡕࡀ ࡌࡍ ࡔࡉࡊࡕࡍࡀࡊ‬ ‫ࡀࡕࡉࡀ ࡀࡉࡀࡓ ࡃࡀࡉࡊࡀ‬ ‫ࡕࡀࡒࡉࡍࡕ ࡅࡀࡍࡄࡓࡉࡕ ࡅࡌࡉࡕࡒࡀࡉࡌࡉࡕ‬

‫ࡅࡔࡂࡀࡃࡍࡀࡊ ࡁࡔࡉࡊࡕࡍࡀࡊ ࡀࡍࡈࡓࡉࡀ‬ ‫ࡅࡌࡉࡕࡒࡉࡓࡉࡉࡕ ࡌࡀࡋࡀࡊ ࡁࡔࡉࡊࡕࡍࡀࡊ‬ ‫ࡀࡎࡂࡉࡀ ࡋࡅࡀࡕ ࡉࡅࡔࡀࡌࡉࡍ ࡀࡕࡀ‬ ‫ࡔࡅࡌࡀ ࡌࡀࡋࡀࡋࡀࡉ ࡖࡀࡌࡀࡓࡀࡍ ࡀࡀࡍ‬ ‫ࡅࡋࡀࡕࡀࡉࡉࡋ ࡄࡀࡎࡉࡓࡅࡕࡀ ࡏࡋ ࡏࡅࡓࡑࡀࡊ ‖‬ ‫ࡄࡀࡉࡆࡉࡍ ࡌࡁࡀࡈࡋࡀࡕࡋࡇ ࡓࡅࡓࡁࡉࡀ‬ ‫ࡋࡅࡀࡕ ࡉࡅࡔࡀࡌࡉࡍ ࡏࡆࡉࡋ‬ ‫ࡖࡀࡍࡄࡍࡉࡓࡉࡅࡍࡍ ࡋࡏࡅࡕࡓࡇ ࡅࡊࡋࡄࡅࡍ‬ ‫ࡅࡉࡍࡃࡀ ࡖࡀࡋࡅࡀࡕࡀࡍ ࡌࡉࡕࡓࡉࡑ‬ ‫ࡌࡉࡉࡍࡋࡕࡀ ࡖࡔࡓࡀࡓࡀ ࡔࡅࡌࡀ‬ ‫ࡅࡎࡉࡈࡀࡓ ࡌࡍ ࡌࡓࡉࡃࡅࡕࡀ ࡄࡅࡉࡀ‬ ‫ࡅࡆࡉࡒࡀ ࡁࡀࡎࡉࡌࡀ ࡀࡍࡔࡉࡌ ࡏࡋࡀࡊ‬ ‫ࡅࡋࡓࡉࡃࡀࡐ ࡄࡀࡉࡆࡀࡊ ࡌࡀࡔࡍࡉࡀࡕࡋࡇ‬ ‫ࡅࡄࡀࡅࡉࡕ ࡌࡀࡋࡀࡊ ࡁࡀࡋࡌࡀࡊ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫]‪[37‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡓࡁࡀ‬ ‫ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡌࡀࡋࡀࡊ‬ ‫ࡎࡉࡉࡍࡀࡍ ࡁࡍࡀࡈ ࡓࡁࡀ‬ ‫ࡀࡄࡓࡉࡁࡕࡉࡅࡍࡍ ࡋࡀࡋࡌࡀࡉ‬

‫ࡆࡅࡈࡀ ࡁࡕࡉࡁࡉࡋ ࡌࡀࡍ ࡒࡓࡀࡍ‬ ‫ࡀࡋࡌࡀ ࡖࡀࡔࡋࡐࡅࡍ ࡌࡍ ‖ ࡅࡊࡓࡎࡉࡀࡉ‬ ‫ࡅࡔࡀࡓࡀࡕ ࡏࡌ ࡎࡀࡍࡕࡀࡍ‬ ‫ࡄࡅࡓࡁࡀ ࡌࡉࡈࡉࡇ ࡋࡔࡉࡊࡕࡍࡀࡉ‬

‫]‪[38‬‬

‫‪C ࡊࡀࡃࡅࡄࡋࡀࡁࡅ :ࡊࡀࡃࡅࡄࡋࡀࡁ | J ࡊࡀࡒࡁࡀࡔࡍࡉࡀࡋ :ࡊࡀࡒࡁࡉࡔࡍࡉࡀࡋ | B ࡊࡀࡕࡁࡑࡅࡍ; CDGHJ ࡊࡀࡕࡁࡑࡅࡍࡉ; I ࡊࡀࡕࡑࡁࡍࡉ :ࡍࡀࡕࡁࡑࡅࡍࡉ | ABD ࡕࡍࡀࡀ :ࡕࡍࡀࡀࡖ 47‬‬

‫‪>ACDGHJ; I ࡀࡓࡀࡒࡏࡅ :ࡀࡓࡀࡒࡏࡅ | A ࡍࡍࡀࡒࡀࡕࡌ; C ࡍࡍࡀࡒࡀࡕࡉࡌ; D ࡍࡉࡒࡀࡕࡌ; G ࡍࡀࡒࡀࡕࡉࡌ :ࡍࡀࡒࡀࡕࡌ | C ࡊࡀࡕࡍࡀࡊࡉࡔ :ࡊࡀࡍࡕࡊࡉࡔ | D ࡉࡀࡃࡄࡀࡋࡀࡁࡖ :ࡉࡀࡃࡅࡄࡋࡀࡁࡖ 48‬‬

‫‪:ࡊࡍࡀࡁ 50 ABDH ࡍࡅࡄ :ࡍࡅࡄࡖ | B ࡀࡉࡃࡉࡌࡓࡀࡕࡉࡌ; H ࡀࡉࡌࡄࡀࡓࡕࡉࡌ; I ࡀࡉࡃࡁࡀࡕࡉࡌ; J ࡀࡉࡌࡓࡉࡕࡉࡌ :ࡀࡉࡌࡓࡀࡕࡉࡌ | ABI ࡊࡀࡒࡓࡀࡅ; D ࡊࡀࡃࡀࡅ; J ࡀࡒࡓࡀࡅ :ࡊࡀࡓࡒࡀࡅ 49‬‬ ‫‪J ࡑࡀࡓࡕࡉࡌࡅ :ࡑࡉࡓࡕࡉࡌࡅ | ABD ࡍࡀࡒࡀࡕࡌ :ࡍࡀࡒࡀࡕࡉࡌ 51 BD ࡀࡓࡈࡍࡀ :ࡀࡉࡓࡈࡍࡀ | C ࡊࡀࡕࡍࡀࡊࡉࡔࡁ :ࡊࡀࡍࡕࡊࡉࡔࡁ | AD ࡊࡀࡍࡃࡀࡂࡔࡀࡅ :ࡊࡀࡍࡃࡀࡂࡔࡅ | >ABD‬‬ ‫ࡅࡌࡉࡕࡒࡉࡓࡉࡉࡕ‪A ࡕࡀࡅࡋࡀ :ࡕࡀࡅࡋ | CGHJ ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 52 B ࡕࡉࡓࡀࡒࡕࡉࡌࡅ; C ࡕࡉࡓࡒࡕࡉࡌࡅ; D ࡕࡀࡉࡓࡉࡒࡕࡉࡌࡅ; H ࡕࡉࡓࡒࡉࡕࡉࡌࡅ; I ࡕࡉࡓࡉࡒࡕࡉࡌࡅ; J ࡕࡉࡓࡒࡀࡕࡉࡌࡅ :‬‬ ‫‪| C ࡀࡕࡅࡓࡉࡎࡉࡄ :ࡀࡕࡅࡓࡉࡎࡀࡄ | ABD ࡋࡉࡉࡀࡋࡅ :ࡋࡉࡉࡀࡕࡀࡋࡅ | ACD ࡀࡊࡅࡉࡕࡀࡋࡅ :ࡀࡅࡊࡀࡉࡕࡀࡋࡅ 54 BD ࡍࡀࡓࡉࡌࡀࡖ :ࡍࡀࡓࡀࡌࡀࡖ 53‬‬

‫ࡏࡋ ࡏࡅࡓࡑࡀࡊ‪ࡋࡏ; GHIJ ࡊࡀࡑࡓࡅࡏࡋ :‬‬

‫ࡏࡅࡓࡑࡇ ‪BH ࡀࡉࡋࡓࡀࡌࡀࡅ; I ࡉࡀࡋࡓࡀࡌࡀࡅ; J ࡇࡋࡓࡀࡌࡀࡅ :ࡀࡉࡋࡅࡓࡀࡌࡀࡅ 56 I ࡀࡉࡋࡕࡀࡋࡈࡀࡁࡌ :ࡇࡋࡕࡀࡋࡈࡀࡁࡌ | ABDI ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ | CGHIJ ࡀࡉࡅࡄࡉࡌࡋ :ࡀࡉࡅࡄࡉࡌ ࡋࡏ 55 B‬‬

‫ࡏࡆࡉࡋ‪:ࡇࡓࡕࡅࡏࡋ | B ࡍࡍࡅࡉࡓࡉࡍࡄࡍࡉࡖ; GH ࡍࡍࡅࡉࡓࡉࡍࡄࡍࡉ; I ࡍࡍࡅࡉࡓࡀࡍࡄࡍࡉ; J ࡍࡍࡅࡉࡓࡉࡍࡄࡍࡀ :ࡍࡍࡅࡉࡓࡉࡍࡄࡍࡀࡖ | ABD ࡀࡍࡄ :ࡀࡍࡄࡀ 57 B ࡋࡀࡆࡏ; H ࡍࡉࡌࡀࡔࡅࡉ ࡕࡀࡅࡋ ࡋࡉࡆࡏ ࡋࡉࡆࡏ :‬‬

‫ࡏࡋ ࡏࡅࡕࡓࡉࡀ ‪:ࡍࡀࡕࡀࡅࡋࡀࡖ | J ࡊࡊࡉࡀࡌࡕࡍࡉࡅ :ࡊࡊࡀࡀࡌࡕࡍࡉࡅ | H ࡓࡀࡌࡍࡉ :ࡓࡀࡌࡍࡉࡅ | AD ࡊࡉࡌࡎࡍࡉ; C ࡊࡉࡌࡕࡎࡍࡏ; I ࡊࡉࡌࡀࡕࡎࡍࡉ :ࡊࡉࡌࡕࡎࡍࡉ 58 CHI ࡀࡉࡓࡕࡅࡏࡋ; G‬‬ ‫ࡖࡋࡅࡀࡕࡀࡊ ‪ࡀࡓࡒࡀ :ࡀࡒࡓࡀ 61 A ࡀࡕࡅࡃࡉࡓࡌࡀ :ࡀࡕࡅࡃࡉࡓࡌ | ABD ࡀࡕࡅࡄࡍࡉ ࡋࡏ :ࡀࡕࡅࡄࡍࡉࡋ | >GHIJ :ࡀࡌࡅࡔ 60 I ࡑࡉࡓࡕࡍࡉ; J ࡑࡀࡓࡕࡉࡌ :ࡑࡉࡓࡕࡉࡌ | GIJ ࡍࡀࡕࡀࡅࡋࡖ; H‬‬ ‫‪ࡍࡀࡆࡉࡀࡄ; GHJ ࡍࡉࡆࡀࡄ :ࡊࡀࡆࡉࡀࡄ | CGHJ ࡐࡀࡃࡉࡓࡋ :ࡐࡀࡃࡉࡓࡋࡅ 62 D ࡌࡉࡔࡍࡉ :ࡌࡉࡔࡍࡀ | C ࡍࡀࡍࡕࡊࡉࡔ; H ࡀࡍࡕࡊࡉࡔ :ࡊࡀࡍࡕࡊࡉࡔ | GHIJ ࡀࡕࡅࡓࡎࡖ ࡀࡄࡉࡓ :ࡀࡕࡅࡓࡎ | CGHI‬‬ ‫‪B ࡀࡌࡋࡀࡁ :ࡊࡀࡌࡋࡀࡁ | IJ ࡕࡉࡅࡀࡄ :ࡕࡉࡅࡀࡄࡅ | GHIJ ࡕࡍࡉࡒࡀࡕࡅ :ࡕࡍࡉࡒࡀࡕ 63 B ࡇࡋࡕࡀࡉࡔࡍࡀࡌ; CG ࡇࡋࡕࡀࡉࡍࡔࡉࡌ; H ࡇࡋࡕࡀࡉࡔࡍࡀࡀࡌ; J ࡇࡋࡕࡀࡉࡀࡍࡔࡀࡌ :ࡇࡋࡕࡀࡉࡍࡔࡀࡌ | C‬‬ ‫‪ࡀࡉࡅࡄࡖ :ࡀࡉࡅࡄࡏࡖ | J ࡕࡉࡓࡌࡏࡖ :ࡕࡉࡓࡌࡏ 2 G ࡍࡀࡓࡒࡀ; J ࡊࡀࡓࡒࡏ :ࡍࡀࡓࡒ | HJ ࡀࡈࡅࡆࡅ :ࡀࡈࡅࡆ | ABDJ ࡀࡉࡅࡄࡖ :ࡀࡉࡅࡄࡏࡖ | A ࡕࡉࡓࡌࡏࡖ :ࡕࡉࡓࡌࡏ 1 H ࡊࡀࡋࡏ :ࡊࡀࡋ 64‬‬ ‫‪B ࡍࡍࡅࡉࡕࡁࡉࡓࡄ; D ࡍࡍࡅࡉࡕࡁࡀࡓࡄ :ࡍࡍࡅࡉࡕࡁࡉࡓࡄࡀ 4 ABD ࡀࡉࡎࡓࡊࡅ :ࡉࡀࡉࡎࡓࡊࡅ | BCHJ ࡍࡀࡐࡋࡔࡀࡖ :ࡍࡅࡐࡋࡔࡀࡖ | ABD ࡀࡌࡋࡀࡖ :ࡀࡌࡋࡀ | I ࡀࡌࡋࡀࡁ ࡊࡀࡋࡀࡌ :ࡊࡀࡋࡀࡌ | J‬‬ ‫ࡋࡀࡋࡌࡀࡉ‪A ࡉࡀࡕࡍࡀࡊࡉࡔࡋ; B ࡀࡍࡕࡊࡉࡔࡋ :ࡉࡀࡍࡕࡊࡉࡔࡋ | BD ࡇࡉࡈࡀࡌ :ࡇࡉࡈࡉࡌ | >H :ࡀࡁࡓࡅࡄ | C ࡀࡌࡋࡀࡋ; I ࡉࡀࡌࡋࡀࡋ; J ࡀࡉࡌࡋࡀࡋ :‬‬

Translation | 61

9:47 – 10:4

‘You are from our creation,139

we shall not leave you alone.

Do not say, “I am alone.”

Your settlement was set in honor and glory,

and your fortresses and buildings will rise140 like they were. 50

Your sons will be raised up,

and your messengers will guard your settlement.

Your throne will be fixed up and set like it was,

and you will be called ‘king’ in your home.’”

When Splendid Plant heard this,141

he went forth to Yushamen,

he said to him, “Yushamen,

listen to the words that I shall say.

Don’t be concerned, don’t be enraged,

and don’t let error enter your mind.

55 Why should it be destined to be so,

that you should destroy the mighty?

The Great sent me, and told me,

‘Go to Yushamen,

calm Yushamen, and tell him

to enlighten all his excellencies.

He will be supported, but humbled,142

and know that he is established among us.’

Now you, Yushamen,

listen to the true word,

60 [listen] to serenity,

and stand apart from rebellion.

Now, the stench is fleeing from your home,

and a pleasant wind blows upon you.

A pure breeze is coming,

and then you will forget the trouble.143

You will shine and gleam; you will be raised up

and become a king in your world.

The triumphant Life speaks,

and the man who went here triumphs!

10. I said that I would be great,

who has made me144 so small on Earth?

I said that I would be king,145

why did they146 cast me down from my throne?

Great Sprout hated me,

and my mother Steady hated me.

I have destroyed my

139 140 141 142 143 144 145 146 147

world,147

and ruin has come to my house.

Literally “planting.” All manuscripts save for A (BCDGHIJ) have “your planting.” B; “be discipled;” H “will be loved,” I “will be made.” CGHJ “so.” In place of wə-nimar ‘he says’ read wə-nimaq ‘he is low’ or wə-nimad ‘he sinks.’ C “and so you will forget the trouble,” GHJ “and you will forget this trouble.” J “you.” I adds “in the world.” BCHJ “he.” CI “the world;” I emends this to “my world;” J “the worlds.”

62 | Text

ࡍࡅࡓࡒ ࡀࡃࡉࡓࡌ ࡀࡌࡋࡀ ࡍࡅࡓࡒ ࡍࡀࡀࡓࡎࡅࡄ ࡀࡉࡓࡀࡌࡖ ࡀࡌࡋࡀ ࡍࡅࡓࡒ ࡀࡌࡋࡀࡁ ࡀࡎࡉࡍࡎ ࡀࡌࡋࡀ ࡍࡅࡁࡕࡅࡀ ࡀࡉࡌࡋࡀ ࡁࡍࡀࡃࡁࡖ ࡀࡌࡋࡀ ࡍࡀࡓࡀࡈࡍࡀ ࡀࡃࡀࡎࡁ ࡍࡀࡀࡅ ࡀࡉࡓࡒࡏ ࡉࡍࡀࡉࡌ ࡀࡄࡍࡉࡅ ࡍࡅࡓࡒ ࡀࡉࡓࡀࡒ ࡀࡉࡓࡀࡌ ࡀࡌࡋࡀ ࡀࡌࡀࡔ ࡀࡍࡉࡍࡀࡀࡖ ࡍࡀࡈࡉࡓࡖ ࡎࡐࡀ ࡀࡌࡋࡀ ࡍࡌ ࡍࡇࡉࡌ ࡋࡐࡉࡕࡔࡉࡌ ࡍࡅࡓࡒ ࡀࡉࡍࡀࡀࡌࡕࡖ ࡀࡌࡋࡀ ࡀࡉࡅࡓࡃ ࡉࡀࡅࡉࡆࡅ ࡀࡊࡕࡅࡃ ࡀࡓࡀࡎࡀࡁ ࡍࡅࡓࡎࡀࡅ ࡀࡐࡋࡍࡀࡀࡋ ࡍࡅࡉࡍࡀࡉࡀࡁ ࡉࡍࡀࡉࡀࡅ ࡀࡐࡋࡍࡀࡀࡋ ࡉࡍࡀࡉࡀࡁ ࡉࡀࡅࡀࡆࡅ ࡀࡉࡐࡋࡍࡀࡀࡋ ࡉࡍࡀࡉࡀࡁ ࡍࡍࡅࡉࡄ ࡉࡀࡐࡔࡍࡀ ࡍࡌ ࡍࡀࡊࡉࡀࡁ ࡍࡀࡀ ࡍࡀࡀࡓࡎࡅࡄ ࡍࡅࡉࡃࡀࡁࡀࡖ ࡕࡉࡃࡁࡀࡋ ࡍࡀࡀࡓࡎࡅࡄ ࡉࡀࡉࡎࡓࡊࡅ ࡍࡌ ࡍࡅࡐࡋࡔࡀࡖ ࡀࡌࡋࡀ ࡐࡀࡃࡉࡓ ࡀࡉࡋࡀࡅࡄ ࡉࡍࡀࡀࡔࡉࡋࡅ ࡍࡅࡓࡒ ࡀࡉࡉࡀࡃࡀࡓ ࡉࡀࡉࡎࡓࡊࡅ ࡍࡌ ࡍࡅࡐࡋࡔࡀ ࡊࡀࡋࡀࡌ ࡀࡉࡌࡀࡒࡀࡖ ࡀࡉࡓࡕࡅࡏ ࡍࡅࡉࡅࡀࡔ

[39]

ࡍࡀࡀ 6

ࡊࡀࡊࡉࡌࡅ ࡕࡉࡅࡄࡀ ࡀࡄࡍࡉ ࡗ ࡍࡀࡀࡌࡋࡀࡔ ࡍࡀࡀ ࡍࡅࡌࡋࡉࡔ ࡗ ࡀࡓࡔࡊࡀࡌࡅ ࡕࡉࡅࡄ ࡀࡓࡉࡊࡔ ࡗ ࡀࡓࡅࡍࡄࡖ ࡀࡉࡌࡋࡀ ࡔࡉࡓࡁ ࡕࡉࡅࡄ ࡊࡀࡋࡀࡌ ࡗ ࡀࡉࡌࡋࡀ ࡁࡍࡀࡃࡁ ࡍࡅࡁࡕࡅࡀ ࡀࡃࡉࡓࡌ ࡍࡅࡓࡒࡖ ࡀࡌࡋࡀ ࡀࡉࡌࡋࡀࡁ ࡕࡉࡅࡄ ࡊࡀࡋࡀࡌ ࡗ ࡀࡓࡁࡀࡂ ࡋࡊࡅࡋ ࡇࡉࡈࡉࡌࡉࡕ ࡍࡉࡃࡉࡀࡄࡅ ࡍࡉࡃࡉࡀࡄ ࡀࡍࡉࡍࡀࡀࡖ ࡍࡅࡉࡍࡀࡈࡉࡓ ࡀࡌࡀࡔࡖ ࡀࡓࡕࡅࡏ ࡀࡉࡓࡕࡅࡏ ࡍࡌ ࡕࡉࡅࡄ ࡀࡉࡀࡔࡉࡐࡓ ࡗ ࡉࡍࡀࡉࡌ ࡀࡓࡅࡍࡄࡋ ࡀࡉࡅࡉࡓࡉࡔࡖ ‖ ࡀࡌࡋࡀ ࡉࡍࡀࡉࡌ ࡉࡀࡋࡑࡈࡅࡏࡋ ࡍࡍࡅࡅࡋࡀࡒࡔ ࡉࡀࡕࡀࡄࡀࡁࡀࡋ ࡍࡍࡅࡉࡉࡀࡁࡖ ࡉࡀࡅࡀࡆࡋ ࡍࡀࡉࡉࡀࡁ ࡉࡍࡀࡁ ࡀࡉࡓࡕࡅࡏࡋ ࡍࡀࡉࡉࡀࡁ ࡀࡉࡋࡀࡓࡁࡊࡀࡅ ࡀࡉࡋࡑࡀࡊࡀ ࡗ ࡀࡉࡓࡕࡅࡏ ࡍࡅࡄࡋࡊࡅ ࡍࡌ ࡍࡅࡌࡋࡉࡔ ࡍࡀࡀ ࡕࡉࡅࡄࡀ ࡊࡀࡋࡀࡌࡖ ࡇࡌࡀࡒࡀ ࡀࡄࡍࡉ ࡗ ࡍࡀࡐࡋࡔࡀ ࡉࡀࡌࡐࡅࡖ ࡀࡉࡋࡉࡃ ࡉࡀࡅ ࡍࡅࡁࡕࡅࡀ ࡀࡓࡅࡎࡏࡁ ࡉࡀࡌࡐࡅࡖ ࡀࡓࡀࡒࡀࡁࡅ ࡕࡉࡅࡄ ࡊࡀࡋࡀࡌ ࡗ

>J :ࡀࡉࡓࡀࡌࡖ ࡀࡌࡋࡀ ࡍࡀࡀࡌࡋࡀࡔ ࡍࡀࡀ ࡍࡅࡌࡋࡉࡔ ࡗ ࡍࡅࡓࡒ 6–5 ABD ࡊࡅࡓࡒ :ࡍࡅࡓࡒ | GIJ ࡀࡃࡉࡓࡌࡖ :ࡀࡃࡉࡓࡌ | J ࡊࡀࡊࡉࡌ :ࡊࡀࡊࡉࡌࡅ | GHJ ࡕࡉࡅࡄ :ࡕࡉࡅࡄࡀ 5

HJ ࡀࡓࡔࡊࡉ; I ࡀࡓࡉࡊࡔ ࡀࡓࡊࡉࡔࡀ :ࡀࡓࡉࡊࡔ 7 ABD ࡊࡅࡓࡒ; H ࡍࡓࡒ :ࡍࡅࡓࡒ | I ࡀࡉࡓࡀࡌ :ࡀࡉࡓࡀࡌࡖ | I ࡍࡀࡀࡌࡋࡀࡔ :ࡍࡀࡀࡌࡋࡀࡔ | GH ࡍࡀࡀ ࡍࡀࡀࡌࡋࡀࡔ ࡍࡀࡀ :ࡍࡀࡀࡌࡋࡀࡔ

HJ ࡁࡍࡀࡃࡁ; I ࡁࡍࡀࡃࡁ ࡀࡌࡋࡀ :ࡁࡍࡀࡃࡁࡖ ࡀࡌࡋࡀ | >GHJ; I ࡊࡀࡋࡀࡌ :ࡊࡀࡋࡀࡌ 8 B ࡊࡅࡓࡒ :ࡍࡅࡓࡒ | B ࡀࡎࡀࡍࡎ; HJ ࡀࡎࡉࡍࡎࡖ :ࡀࡎࡉࡍࡎ | GHIJ ࡍࡀࡓࡀࡔࡊࡀࡌ :ࡀࡓࡔࡊࡀࡌࡅ

:ࡀࡌࡋࡀ | J ࡀࡌࡋࡀࡁ :ࡀࡉࡌࡋࡀࡁ | A ࡕࡉࡅࡄࡀ :ࡕࡉࡅࡄ 11 BG ࡀࡉࡓࡒ; CI ࡀࡉࡅࡓࡒ; HJ ࡀࡉࡅࡓࡒࡀ :ࡀࡉࡓࡒࡏ 10 BIJ ࡍࡀࡓࡉࡈࡍࡀ :ࡍࡀࡓࡀࡈࡍࡀ | AD ࡀࡓࡀࡎࡀࡁ :ࡀࡃࡀࡎࡁ 9 G ࡁࡍࡀࡃࡁࡖ; HIJ ࡇࡉࡉࡈࡉࡌࡉࡕ :ࡇࡉࡈࡉࡌࡉࡕ | >B; IJ ࡍࡉࡃࡉࡀࡄ :ࡍࡉࡃࡉࡀࡄࡅ | GHI ࡍࡅࡃࡉࡀࡄ; J ࡍࡅࡃࡉࡄ :ࡍࡉࡃࡉࡀࡄ 12 H ࡍࡅࡓࡒ :ࡀࡉࡓࡀࡒ | GHJ ࡀࡉࡓࡀࡌࡖ :ࡀࡉࡓࡀࡌ | >ABD; C ࡀࡌࡋࡀ

H ࡎࡐࡀ :ࡎࡐࡀ | GH ࡍࡌࡅ :ࡍࡌ | >C; J ࡋࡐࡉࡕࡉࡔࡉࡌ :ࡋࡐࡉࡕࡔࡉࡌ | C ࡍࡏࡍࡀࡀࡖ :ࡀࡍࡉࡍࡀࡀࡖ | B ࡍࡅࡄࡉࡍࡀࡈࡉࡓ; C ࡍࡏࡍࡇࡈࡉࡓ; GHJ ࡍࡀࡈࡉࡓ; I ࡍࡅࡉࡍࡀࡈࡉࡓ :ࡍࡅࡉࡍࡀࡈࡉࡓ 13

BD ࡇࡉࡓࡉࡔࡖ :ࡀࡉࡅࡉࡓࡉࡔࡖ 15 B ࡉࡍࡀࡀࡌࡕࡏࡖ; CGHJ ࡀࡉࡍࡀࡀࡌࡕ :ࡀࡉࡍࡀࡀࡌࡕࡖ | C ࡀࡉࡓࡕࡅࡏ ࡍࡀࡌ; GHIJ ࡀࡉࡓࡕࡅࡏࡖ :ࡀࡉࡓࡕࡅࡏ ࡍࡌ | AHIJ ࡀࡉࡉࡀࡔࡉࡐࡓ :ࡀࡉࡀࡔࡉࡐࡓ 14 ABD ࡀࡉࡋࡑࡈࡅࡏࡋ :ࡉࡀࡋࡑࡈࡅࡏࡋ | B ࡍࡍࡅࡉࡋࡉࡒࡔࡀ; J ࡍࡍࡅࡉࡋࡀࡒࡔ :ࡍࡍࡅࡅࡋࡀࡒࡔ 16 B ࡀࡉࡅࡓࡀࡃ; C ࡀࡉࡅࡉࡃࡓࡀ; GHJ ࡀࡉࡅࡃࡓࡀ; I ࡀࡉࡅࡓࡉࡃ ࡀࡉࡅࡃࡓࡀ :ࡀࡉࡅࡓࡃ | C ࡀࡅࡉࡆࡅ :ࡉࡀࡅࡉࡆࡅ

:ࡍࡅࡉࡍࡀࡉࡀࡁ | BD ࡉࡀࡕࡀࡄࡀࡁࡀ; H ࡉࡀࡕࡀࡄࡀࡁࡀ ࡋࡏ :ࡉࡀࡕࡀࡄࡀࡁࡀࡋ | ABD ࡍࡍࡉࡉࡉࡀࡁࡖ :ࡍࡍࡅࡉࡉࡀࡁࡖ 17 GHIJ ࡉࡀࡊࡕࡅࡃࡅ :ࡀࡊࡕࡅࡃ | CGHJ ࡀࡃࡀࡎࡁ; I ࡀࡓࡀࡎࡀࡁ ࡀࡃࡀࡎࡁ :ࡀࡓࡀࡎࡀࡁ

ࡉࡀࡅࡀࡆ; >J :ࡉࡀࡅࡀࡆࡅ 18 >B :ࡉࡍࡀࡁ ࡀࡉࡓࡕࡅࡏࡋ ࡍࡀࡉࡉࡀࡁ ࡀࡐࡋࡍࡀࡀࡋ ࡉࡍࡀࡉࡀࡁ ࡉࡀࡅࡀࡆࡅ ࡉࡀࡅࡀࡆࡋ 19–18 HI ࡉࡀࡅࡀࡆ ࡋࡏ; J ࡉࡀࡅࡉࡆࡋ :ࡉࡀࡅࡀࡆࡋ | ABD ࡀࡍࡉࡉࡀ :ࡍࡀࡉࡉࡀࡁ 18 GHIJ ࡍࡅࡄࡉࡍࡀࡉࡀࡁ B ࡀࡉࡋࡑࡀࡊ; J ࡀࡋࡑࡀࡊࡀ :ࡀࡉࡋࡑࡀࡊࡀ 20 C ࡀࡐࡋࡍࡀࡀࡋ :ࡀࡉࡐࡋࡍࡀࡀࡋ | G ࡅࡃࡋ ࡉࡍࡀࡉࡀࡁ :ࡉࡍࡀࡉࡀࡁ | AD ࡍࡍࡉࡀࡁ; GH ࡍࡍࡅࡉࡉࡀࡁ; J ࡍࡅࡕࡉࡉࡀࡁ :ࡍࡀࡉࡉࡀࡁ 19 C ࡍࡀࡉࡀࡁ :ࡉࡍࡀࡉࡀࡁ | C >B; H ࡍࡀࡀࡓࡎࡅࡄ ࡍࡀࡀࡌࡋࡀࡔ ࡍࡀࡀ; J ࡍࡀࡀࡓࡎࡅࡄ ࡍࡅࡌࡋࡔ :ࡍࡀࡀࡓࡎࡅࡄ ࡍࡅࡌࡋࡉࡔ ࡍࡀࡀ 22 >GHJ; I ࡀࡉࡓࡕࡅࡏ :ࡀࡉࡓࡕࡅࡏ | ACDGH ࡍࡌࡅ :ࡍࡌ 21 J ࡇࡋࡀࡓࡁࡊࡀࡅ :ࡀࡉࡋࡀࡓࡁࡊࡀࡅ BD ࡀࡁࡀࡓࡒ ࡊࡀࡆࡉࡀࡄ ࡕࡉࡅࡄ; C ࡕࡉࡅࡄ; >IJ :ࡕࡉࡅࡄࡀ | CH ࡊࡀࡋࡀࡌ ࡀࡉࡌࡀࡒࡀ ࡕࡉࡅࡄ ࡀࡄࡍࡉ ࡗ; GIJ ࡀࡊࡉࡋࡀࡌ ࡀࡉࡌࡀࡒࡀ ࡕࡉࡅࡄ ࡀࡄࡍࡉ ࡗ :ࡕࡉࡅࡄࡀ ࡊࡀࡋࡀࡌࡖ ࡇࡌࡀࡒࡀ ࡀࡄࡍࡉ ࡗ 23 GHIJ ࡉࡀࡅ ࡉࡀࡅ :ࡉࡀࡅ 24 AB ࡀࡉࡎࡓࡊࡅ; J ࡀࡉࡉࡎࡓࡊࡅ :ࡉࡀࡉࡎࡓࡊࡅ | B ࡉࡀࡌࡐࡅ ࡍࡐࡉࡔࡀࡖ; H ࡍࡀࡐࡋࡔࡀࡖ; I ࡍࡅࡋࡐࡉࡔࡖ; J ࡍࡀࡐࡋࡔࡖ :ࡍࡅࡐࡋࡔࡀࡖ | A ࡀࡁࡀࡓࡒ ࡊࡀࡆࡉࡀࡄ ࡕࡉࡅࡄࡀ; G ࡀࡓࡅࡎࡅࡏࡁ :ࡀࡓࡅࡎࡏࡁ 25 B ࡉࡀࡋࡀࡅࡄ; J ࡀࡉࡋࡉࡅࡄ :ࡀࡉࡋࡀࡅࡄ | H ࡍࡀࡀࡔࡉࡋࡅ :ࡉࡍࡀࡀࡔࡉࡋࡅ | B ࡍࡀࡐࡋࡀࡔ; D ࡍࡀࡐࡋࡔ; J ࡍࡀࡋࡐࡉࡔࡀ :ࡍࡀࡐࡋࡔࡀ | ABD ࡉࡀࡌࡐࡅ :ࡉࡀࡌࡐࡅࡖ GJ ࡍࡅࡀࡔ; H ࡍࡅࡅࡀࡔ :ࡍࡅࡉࡅࡀࡔ | >ABD :ࡗ 27 J ࡀࡉࡉࡎࡓࡊࡅ :ࡉࡀࡉࡎࡓࡊࡅ | B ࡍࡅࡐࡋࡔ; CIJ ࡍࡀࡐࡋࡔࡀ :ࡍࡅࡐࡋࡔࡀ 26 CGHI ࡀࡉࡀࡃࡀࡓ :ࡀࡉࡉࡀࡃࡀࡓ | CI ࡀࡓࡅࡎࡏࡁࡅ; BD ࡉࡀࡌࡀࡒࡀࡖ; C ࡀࡉࡌࡉࡒࡀࡖ; H ࡀࡉࡌࡀࡒࡖ :ࡀࡉࡌࡀࡒࡀࡖ | CGHIJ ࡀࡓࡕࡅࡏ :ࡀࡉࡓࡕࡅࡏ

5

10

15

20

25

Translation | 63

10:5 – 10:27

5 When I was gentle and meek,

10

When they rewarded me as a righteous man,148

why did they call me the author149 of wrongdoing?

When I was diligent and accomplished,150

why did they call me feckless in the world?

When I was king151 at the lightworlds’ beginning,

why did they set me at the end of the worlds?

They set me down at the end of the worlds,

and I am waiting in the shackles.

Why have they called me rebellious,

even when I summoned the gentle from within me?

When I was king in the worlds,

why did they call me the author152 of strife?

In such a manner it happens to every man,

who listens to ladies’153 chatter.

The excellency who listens to ladies’ chatter,

after that he will be cast down from the world.

When I was distinguished among excellencies,

why did they call me the Eighth One?

15 Why did they separate the light from me,

20

why did they call me rebellious?

and carry off my splendor?

They lifted my garments from me,

and bound me154 on the spot155

on which I seek my ancestors,

and my glance does not meet theirs.

I seek my wives,156

but my wives do not meet my glance.

I seek157 my sons, the excellencies,

but they do not meet my glance.

When it pains and oppresses me,

I weep for myself.

Of all the excellencies

who have done wrong,158

they repaid me

for the wrong I did not do.

When I was gentle before the king,159

why did he cast me down from my throne?160

Woe is me, whose mouth brought him down,

and whose tongue was an affliction to him.

25 They set me in bondage,

called me a wanderer,161

and for my mouth’s treachery

cast me down from my throne.162

When I was king, they made me

an excellency163 before whom is the king.

148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163

J is missing most of this line, which is merged with the preceding line. Literally “lord.” GHIJ “When I accomplished success.” GHIJ are missing “king.” I reinserts this word into the margin. Literally “lord.” Literally “clouds.” Literally “bound me with a binding.” CGHIJ have “bound me in stocks,” which I emends to “in a binding.” GHIJ “and my spot.” J “my splendor.” J “you seek.” GHIJ “of all who have done wrong.” I adds “”the excellencies” in the margins. GIJ “the kings.” ABD add “then the war.” ABJ “his throne.” Following the variant in ABDJ, indefinite radāyi rather than radāyā. J “his throne.” Following the variant in ABD, indefinite otri rather than otrā.

‫‪64 | Text‬‬

‫‪30‬‬

‫ࡗ ࡉࡍࡄࡀ ࡄࡅࡉࡕ ࡅࡌࡉࡊࡀࡊ ‖‬

‫ࡎࡉࡉࡍࡅࡍ ࡏࡅࡕࡓࡉࡀ ࡖࡋࡃࡉࡋࡉࡀ‬ ‫ࡖࡄࡅࡀࡋࡉࡀ ࡋࡃࡉࡋࡉࡀ ࡅࡊࡋࡄࡉࡍ‬ ‫ࡏࡋࡀࡉ ࡁࡓࡅࡂࡆࡀ ࡓࡁࡀ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫ࡀࡋࡀ ࡅࡊࡋࡄࡅࡍ ࡉࡍࡈࡅࡁࡉࡀࡕࡀ‬ ‫ࡄࡏ ࡅࡊࡋࡄࡉࡍ ࡓࡂࡀࡆࡉࡀࡍ‬ ‫ࡅࡀࡎࡓࡅࡍ ࡁࡄࡃࡀ ࡃࡅࡕࡊࡀ‬

‫]‪[40‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫‪10‬‬

‫‪15‬‬

‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡓࡀࡉࡀ ࡀࡀࡍ ࡖࡀࡒࡇࡍ ࡓࡀࡄࡉࡌ‬ ‫ࡁࡀࡑࡅࡓࡀࡉ ࡃࡉࡁࡀࡍ ࡅࡌࡍ ࡌࡀࡕࡀ‬ ‫ࡅࡋࡀࡈࡀࡉࡁࡉࡅࡍࡍ ࡋࡉࡊࡐ ࡉࡀࡌࡀ‬ ‫ࡏࡃࡉࡋࡌࡀ ࡃࡀࡄࡋࡀࡍ ࡌࡍ ࡌࡉࡀ‬ ‫ࡃࡀࡓࡀࡀࡍ ࡅࡌࡀࡔࡒࡉࡅࡍࡍ ࡌࡉࡀ‬ ‫ࡌࡀࡉࡕࡉࡅࡍࡍ ࡋࡃࡉࡁࡀࡍ ࡈࡀࡁࡀ‬ ‫ࡌࡍ ࡅࡐࡌࡀ ࡖࡓࡐࡀࡔ ࡆࡉࡅࡀ‬ ‫ࡀࡉࡕࡉࡋࡉࡍ ࡀࡎࡀ ࡅࡔࡅࡔࡌࡀ ࡄࡉࡅࡀࡓࡀ‬ ‫ࡀࡊࡔࡍࡉࡉࡍࡍ ࡅࡆࡀࡄࡋࡉࡉࡍࡍ‬ ‫ࡀࡎࡀࡓࡉࡉࡍࡍ ࡄࡉࡌࡉࡀࡉࡍࡀ‬ ‫ࡋࡀࡃࡉࡁࡀ ࡔࡀࡅࡀࡓ ࡃࡉࡁࡀࡍࡍ‬ ‫ࡅࡋࡀࡃࡀࡄࡋࡀࡍ ࡌࡍ ࡆࡉࡒࡀ‬ ‫ࡋࡀࡉࡉࡋ ࡂࡀࡀࡍࡁࡀ ࡋࡃࡉࡁࡀࡍࡉࡉࡍ‬ ‫ࡏࡋࡇ ࡖࡀࡉࡀࡍࡉ ࡖࡂࡀࡉࡍࡀࡍ ࡁࡉࡔࡋࡅࡌ‬ ‫ࡒࡐࡀ ࡉࡐࡒࡀ ࡁࡌࡓࡅࡌ‬

‫ࡀࡒࡀࡍ ࡅࡏࡌࡁࡓࡉࡀ ࡓࡀࡉࡀࡅࡍࡍ‬ ‫ࡅࡃࡉࡁࡀࡍ ࡋࡀࡌࡉࡕࡓࡀࡄࡒࡀࡍ‬ ‫ࡏࡃࡉࡋࡌࡀ ࡓࡊࡉࡕࡊࡀ ࡖࡌࡉࡀ ࡄࡀࡆࡉࡍ‬ ‫ࡅـࡗ ࡀࡑࡄࡉࡀࡍ ࡋࡀࡔࡀࡕࡉࡀࡍ‬ ‫ࡁࡄࡅࡐࡀࡍࡉ ࡀࡋࡌࡀ ࡖࡔࡀࡕࡉࡀ ࡅࡓࡀࡅࡉࡀࡍ‬ ‫ࡅࡀࡁࡉࡄࡃࡀࡉ ‖ ࡓࡀࡉࡀ ࡌࡍ ࡅࡐࡌ ࡓࡐࡀࡔ‬ ‫ࡀࡉࡕࡉࡋࡉࡍ ࡖࡔࡀࡀࡍࡉ ࡈࡀࡁࡅࡕࡀ‬ ‫ࡅࡀࡉࡕࡉࡋࡉࡍ ࡃࡓࡀࡁࡔࡉࡀ ࡕࡀࡒࡉࡍࡀ‬ ‫ࡅࡓࡉࡄࡀ ࡖࡄࡉࡉࡀ ࡌࡀࡓࡄࡉࡉࡍࡍ‬ ‫ࡖࡄࡀࡆࡉࡋࡇ ࡃࡉࡁࡉࡀ ࡅࡌࡉࡔࡕࡀࡓࡄࡆࡉࡀ‬ ‫ࡅࡋࡀ ࡌࡍ ࡀࡓࡉࡀ ࡌࡓࡉࡃࡀ ࡄࡀࡉࡒࡀࡍ‬ ‫ࡅࡂࡀࡀࡍࡁࡀ ࡖࡋࡀࡌࡉࡑࡀ ࡖࡉࡍࡅࡋ ࡏࡋࡀࡍ‬ ‫ࡅࡌࡍ ࡎࡉࡉࡊࡀࡍ ࡖࡀࡐࡓࡆࡋࡀ ࡋࡀࡌࡀࡃࡍࡉࡔࡀࡍ‬ ‫ࡅࡓࡉࡔࡀࡉ ࡃࡉࡋࡉࡀ ࡏࡋ ࡏࡎࡒࡅࡕࡐࡀ‬ ‫ࡅࡂࡀࡓࡂࡅࡋ ࡂࡉࡄࡓࡀࡕ ࡌࡍ ࡀࡁࡀࡕࡓࡀࡉ‬

‫]‪[41‬‬

‫‪>J :ࡍࡉࡄࡋࡊࡅ ࡀࡉࡋࡉࡃࡋ ࡀࡉࡋࡀࡅࡄࡖ ࡀࡕࡀࡉࡁࡅࡈࡍࡉ | CGI ࡀࡕࡀࡐࡉࡅࡈࡍࡉ :ࡀࡕࡀࡉࡁࡅࡈࡍࡉ | GHIJ ࡍࡉࡄࡋࡊࡅ :ࡍࡅࡄࡋࡊࡅ | B ࡇࡋࡀ; CGHJ ࡉࡀࡋࡀ :ࡀࡋࡀ 29 ABD ࡀࡉࡋࡉࡃࡋ :ࡀࡉࡋࡉࡃࡋࡖ 28‬‬ ‫ࡋࡃࡉࡋࡉࡀ‪ࡀࡃࡄࡉࡁ :ࡀࡃࡄࡁ 31 B ࡍࡅࡉࡆࡉࡂࡀࡓ; D ࡍࡅࡉࡆࡂࡀࡓ; I ࡍࡀࡉࡀࡆࡀࡂࡓ :ࡍࡀࡉࡆࡀࡂࡓ | ABD ࡍࡅࡄࡋࡊࡅ :ࡍࡉࡄࡋࡊࡅ | >B; HI ࡌࡅࡕ :ࡏࡄ 30 ABD ࡍࡅࡄࡋࡊࡅ :ࡍࡉࡄࡋࡊࡅ | >B :‬‬ ‫‪ABC ࡀࡓࡁࡌࡏࡅ; H ࡇࡓࡁࡌࡏࡅ :ࡀࡉࡓࡁࡌࡏࡅ | J ࡀࡍࡉࡒࡀ :ࡍࡀࡒࡀ | GH ࡌࡉࡄࡀࡓࡖ; J ࡌࡉࡄࡀࡓࡖ ࡌࡉࡄࡀࡓࡖ :ࡌࡉࡄࡀࡓ | >ABD :ࡍࡀࡀ | H ࡍࡀࡀࡉࡀࡓ :ࡍࡀࡀ ࡀࡉࡀࡓ 1 CGH‬‬ ‫ࡓࡀࡉࡀࡅࡍࡍ‪ABD ࡍࡀࡁࡉࡃ; CI ࡉࡍࡀࡁࡉࡃ; GH ࡉࡍࡀࡁࡉࡃࡅ; J ࡉࡍࡀࡁࡀࡃࡅ :ࡍࡀࡁࡉࡃࡅ | J ࡀࡍࡉࡁࡉࡃ :ࡍࡀࡁࡉࡃ | ACGHJ ࡀࡉࡓࡅࡑࡀࡁ :ࡉࡀࡓࡅࡑࡀࡁ 2 A ࡍࡀࡀࡉࡀࡓ; BD ࡍࡀࡉࡉࡀࡓ :‬‬ ‫ࡋࡀࡌࡉࡕࡓࡀࡄࡒࡀࡍ‪ࡐࡊࡉࡋ | A ࡍࡍࡅࡁࡉࡀࡈࡀࡋࡅ ; C ࡍࡍࡅࡉࡁࡉࡉࡀࡈࡀࡋࡅ; G ࡍࡁࡉࡉࡀࡈࡀࡋࡅ; H ࡍࡀࡁࡉࡉࡀࡈࡀࡋࡅ; I ࡍࡅࡋࡁࡉࡉࡀࡈࡀࡋࡅ; J ࡍࡍࡅࡁࡉࡉࡀࡈࡀࡋ :ࡍࡍࡅࡉࡁࡉࡀࡈࡀࡋࡅ 3 ABD ࡀࡉࡒࡄࡀࡓࡕࡉࡌࡀࡋ :‬‬ ‫ࡉࡀࡌࡀ‪B ࡍࡇࡌ :ࡍࡌ | H ࡍࡋࡄࡀࡃ :ࡍࡀࡋࡄࡀࡃ 4 CGHIJ ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ | B ࡀࡊࡕࡊࡀ; J ࡀࡊࡕࡉࡊࡓࡏ :ࡀࡊࡕࡉࡊࡓ | C ࡀࡌࡋࡉࡃࡏࡅ; GHJ ࡀࡌࡋࡉࡃࡅ :ࡀࡌࡋࡉࡃࡏ | ABD ࡀࡌࡀࡉࡖ ࡐࡀࡍࡊࡉࡋ :‬‬ ‫ࡅـࡗ‪:ࡀࡉࡕࡀࡔࡖ | H ࡀࡉࡌࡋࡀ :ࡀࡌࡋࡀ | B ࡍࡇࡉࡒࡔࡀࡌࡅ; C ࡍࡍࡅࡀࡒࡔࡀࡌࡅ; GHIJ ࡍࡀࡉࡒࡔࡀࡌࡅ :ࡍࡍࡅࡉࡒࡔࡀࡌࡅ 5 AC ࡀࡉࡌ ࡍࡀࡉࡄࡑࡀ; I ࡀࡉࡌ ࡍࡀࡉࡄࡑࡀ :ࡍࡀࡉࡄࡑࡀ | CGHI ࡗ :‬‬ ‫ࡖࡔࡀࡕࡉࡀࡍ ‪B ࡉࡀࡌࡐࡅ; CG ࡐࡀࡊࡉ; HJ ࡐࡇࡊࡉ; I ࡀࡐࡉࡊࡉ :ࡀࡌࡐࡅ 7 C ࡀࡉࡉࡃࡄࡉࡁࡀࡅ :ࡉࡀࡃࡄࡉࡁࡀࡅ | CG ࡍࡍࡉࡉࡕࡉࡀࡌ :ࡍࡍࡅࡉࡕࡉࡀࡌ 6 C ࡍࡀࡉࡅࡉࡓࡅ :ࡍࡀࡉࡅࡀࡓࡅ | CJ ࡍࡉࡕࡀࡔࡖ; GHI‬‬ ‫ࡖࡓࡐࡀࡔ‪BD ࡍࡅࡋࡉࡕࡉࡀ; C ࡍࡀࡋࡉࡕࡀ; GHIJ ࡍࡀࡋࡉࡕࡉࡀ :ࡍࡉࡋࡉࡕࡉࡀ 8 CGH ࡀࡕࡁࡀࡈ; I ࡀࡕࡅࡁࡀࡈ :ࡀࡕࡅࡁࡀࡈ | CHIJ ࡍࡀࡋࡉࡕࡉࡀ; D ࡍࡅࡋࡉࡕࡉࡀ; G ࡍࡀࡋࡀࡕࡀ :ࡍࡉࡋࡉࡕࡉࡀ | J ࡔࡀࡐࡓࡀ :‬‬ ‫ࡀࡎࡀ‪:ࡍࡍࡉࡉࡋࡄࡀࡆࡅ | AB ࡍࡍࡅࡉࡍࡔࡊࡀ :ࡍࡍࡉࡉࡍࡔࡊࡀ 9 AH ࡍࡀࡋࡉࡕࡉࡀࡅ; BD ࡍࡅࡋࡉࡕࡉࡀࡅ; J ࡇࡋࡉࡕࡉࡀࡅ :ࡍࡉࡋࡉࡕࡉࡀࡅ | A ࡀࡌࡅࡔࡅࡔࡅ; D ࡀࡌࡔࡔࡅ :ࡀࡌࡔࡅࡔࡅ | J ࡀࡍࡎࡀ :‬‬ ‫ࡅࡆࡉࡄࡋࡉࡅࡍࡍ ‪ࡀࡉࡋࡉࡆࡀࡄࡖ :ࡇࡋࡉࡆࡀࡄࡖ | BDI ࡍࡀࡀࡉࡌࡉࡄ :ࡀࡍࡉࡀࡉࡌࡉࡄ | B ࡍࡍࡅࡉࡓࡀࡎࡀ; J ࡍࡍࡉࡉࡓࡎࡀ :ࡍࡍࡉࡉࡓࡀࡎࡀ 10 ABD ࡍࡍࡅࡉࡄࡓࡀࡌ :ࡍࡍࡉࡉࡄࡓࡀࡌ | A ࡍࡍࡅࡉࡋࡄࡀࡆࡅ; BD‬‬ ‫‪:ࡍࡀࡋࡄࡀࡃࡀࡋࡅ 12 C ࡍࡀࡒࡉࡀࡄࡀࡋ; J ࡍࡉࡒࡉࡀࡄ :ࡍࡀࡒࡉࡀࡄ | >H :ࡍࡌ 11 BDHJ ࡀࡉࡆࡉࡄࡓࡀࡕࡔࡉࡌࡅ; I ࡀࡉࡆࡉࡄࡓࡀࡕࡔࡉࡌ :ࡀࡉࡆࡄࡓࡀࡕࡔࡉࡌࡅ | ABD ࡀࡉࡁࡓ :ࡀࡉࡁࡉࡃ | CGHJ‬‬ ‫ࡅࡋࡀࡃࡀࡄࡋࡉࡍ ‪GHIJ ࡍࡀࡉࡍࡀࡁࡉࡃࡋ :ࡍࡉࡉࡍࡀࡁࡉࡃࡋ | ABD ࡕࡉࡉࡀࡋ; I ࡋࡉࡉࡀࡋࡅ :ࡋࡉࡉࡀࡋ 13 C ࡋࡅࡉࡍࡏࡖ; Iࡋࡅࡉࡍࡉࡖ :ࡋࡅࡍࡉࡖ | CHI ࡀࡑࡉࡌࡀࡋ :ࡀࡑࡉࡌࡀࡋࡖ | GJ ࡍࡀࡋࡄࡀࡃࡀࡋ; H‬‬ ‫;ࡋࡃࡉࡁࡀࡍࡉࡅࡍ ‪GHIJ ࡍࡀࡍࡉࡀࡂ :ࡍࡀࡍࡉࡀࡂࡖ | C ࡉࡍࡀࡀࡖ; I ࡉࡍࡀࡉࡀࡖ :ࡉࡍࡀࡉࡀࡖ | I ࡀࡉࡋࡏ :ࡇࡋࡏ 14 B ࡍࡀࡔࡉࡍࡃࡀࡌࡀࡋࡅ :ࡍࡀࡔࡉࡍࡃࡀࡌࡀࡋ | B ࡍࡀࡊࡉࡎ; C ࡍࡀࡊࡉࡀࡎ :ࡍࡀࡊࡉࡉࡎ | BD‬‬ ‫;ࡖࡂࡀࡉࡍࡀ ‪:ࡌࡅࡓࡌࡁ | J ࡀࡓࡐࡉ ࡀࡐࡓ :ࡀࡒࡐࡉ ࡀࡐࡒ 15 B ࡀࡐࡕࡒࡎ ࡋࡏ; C ࡀࡐࡕࡅࡒࡎ ࡋࡏ; GHIJ ࡀࡐࡕࡅࡒࡎࡋ :ࡀࡐࡕࡅࡒࡎࡏ ࡋࡏ | C ࡌࡉࡋࡔࡉࡁ; GHIJ ࡌࡅࡋࡔࡁ :ࡌࡅࡋࡔࡉࡁ | ABD‬‬ ‫ࡁࡏࡅࡌࡓࡅࡌ ‪J ࡕࡀࡓࡄࡀࡂ :ࡕࡀࡓࡄࡉࡂ | GHI ࡌࡅࡓࡌࡏࡁ; J‬‬

Translation | 65

10:28 – 11:15

When I was gentle and meek,

all the excellencies who were mine hated me.

Woe to all the droplets

of whom all belonged to me.164

30 They have become enraged with me,

with a great wrath,

and they have bound me to a single place. The triumphant Life speaks,

and the man who went here triumphs!

In the name of the Great Life,

may the sublime light be magnified!

11. I am a shepherd who loves his sheep.

I tend the sheep and the lambs.

The fold is around me,165 and from the village

and the fold166 they do not wander.

I do not bring them down them to the seashore,167

lest they see the maelstrom;

lest they come to fear the water,

and not drink when they thirst.168

5 I come bringing them water

from my palm, until they drink and graze.

I bring them to the good fold,

and they graze with me from the Euphrates’ mouth.

from the Splendid Euphrates’ mouth,169

I brought them170 a boon which is sublime.

I brought them171 myrtle and white sesame,

and I brought them shining banners.

I brush them and I wash them,

and I make them smell the scent of Life.

10 I bind a girdle172 to them,

which wolves173 see, and take fright.

No wolf leaps into our fold,

and they need not fear the fierce lion,

they need not fear the wind,

or the thief that cannot enter our place.

A thief cannot enter their folds,174

and they need not fear the iron knife.

While my eyes175 were resting peacefully

and my head was upon the threshold,

15 a fissure opened176 in the heavens

164 165 166 167 168 169 170 171 172 173 174 175 176

and thunder boomed behind me.

This line is missing in J. Based on the variant in BDI. Other manuscripts have “near him.” CGHIJ “my fold.” Per variants in CGHIJ. ABD have “side of the sea.” ACI add “for water.” CGHIJ “bank(s).” CGHIJ “I brought us.” CGHIJ “I brought us.” Indefinite rather than plural, judging by the object pronoun on the following verb. ABD “the Great (pl.).” ABD “their folds have no thief.” Or possibly “sheep” as in CI. J “a fruit fruited.”

66 | Text

[42]

[43]

ࡀࡉࡃࡓࡀࡌ ࡀࡉࡒࡉࡆ ࡍࡅࡉࡓࡀࡒࡀࡅ ࡀࡋࡈࡀࡂ ࡀࡉࡋࡐࡉࡖ ࡀࡋࡀࡋࡂࡅ ࡀࡕࡉࡔ ࡀࡃࡄࡁ ࡀࡉࡓࡒࡀ ࡀࡉࡒࡉࡆࡅ ࡀࡉࡌࡋࡀ ࡍࡅࡄࡋࡊࡅ ࡋࡏ ࡍࡍࡅࡅࡁࡀࡈࡅ ࡀࡉࡋࡅࡌ ࡍࡌ ࡀࡋࡐࡀࡀࡔ ࡀࡍࡉࡀࡔࡀࡋ ࡇࡋࡕࡉࡋ ࡀࡉࡓࡂࡉࡋࡅ ࡀࡐࡉࡍࡀࡂࡖ ࡀࡕࡀࡖ ࡀࡃࡀࡉࡀࡋࡅ ࡀࡉࡕࡀ ࡗ ࡍࡉࡊࡕࡅࡃ ࡍࡌ ࡉࡍࡀࡉࡀ ࡁࡉࡈࡉࡌࡋ ࡀࡃࡓࡀࡌ ࡀࡒࡉࡆࡋ ࡇࡕࡉࡀࡆࡄ ࡍࡀࡁࡄࡀࡉࡀࡋ ࡀࡉࡃࡀࡃࡄࡋ ࡀࡌࡀࡋࡔࡖ ࡊࡀࡏ ࡍࡀࡍࡀࡀ ࡃࡀࡄ ࡋࡊࡅࡁ ࡍࡀࡊࡉࡀࡁ ࡍࡅࡄࡉࡀࡐࡔࡍࡀ ࡋࡏ ࡉࡍࡀࡒࡀࡅ ࡀࡐࡉࡍࡀࡀࡋ ࡍࡀࡁࡉࡃࡖ ࡀࡁࡀࡁ ࡍࡌࡖ ࡀࡕࡌࡀࡓࡋ ࡕࡉࡌࡀࡒ ࡕࡉࡒࡋࡉࡎ ࡍࡍࡅࡉࡄ ࡉࡀࡕࡀࡅࡋࡖ ࡉࡍࡀࡒࡀࡋ ࡍࡀࡉࡕࡀ ࡀࡉࡋࡉࡃ ࡉࡀࡕࡀࡅࡋࡖ ࡀࡉࡌࡋ ࡉࡀࡕࡉࡊࡀࡀࡆࡁ ࡍࡀࡈࡉࡁࡀࡄ ࡑࡅࡓࡕ ࡉࡀࡋࡀࡒࡋ ࡍࡀࡉࡕࡀ ࡍࡅࡒࡓࡐࡀࡕࡉࡕ ࡀࡍࡉࡍࡉࡀࡕ ࡍࡌࡖ ࡀࡉࡕࡀ ࡉࡀࡍࡕࡐࡉࡎࡁ ࡋࡀࡂࡉࡋࡖ ࡍࡀࡀ ࡀࡉࡀࡓ ࡉࡀࡓࡁࡌࡏࡅ ࡉࡍࡀࡒࡀ ࡍࡀࡒࡉࡎࡀࡌࡅ ࡍࡀࡉࡕࡀࡅ ࡕࡀࡓࡃࡄࡀ ࡉࡀࡕࡀࡅࡋ ࡐࡇࡍࡀࡅ

ࡀࡉࡃࡀࡃࡄ ࡈࡀࡂࡋ ࡀࡁࡉࡀ ࡀࡉࡓࡅࡂࡃࡁ ࡋࡐࡀࡍ ࡀࡓࡈࡉࡌ ࡀࡉࡓࡅࡈ ‖ ࡀࡎࡉࡐࡀࡖ ࡀࡋࡀࡋࡂ ࡀࡉࡌࡀࡌࡀࡉ ࡍࡅࡕࡀ ࡀࡉࡌ ࡀࡉࡕࡅࡕࡀ ࡌࡀࡕࡀࡄ ࡀࡉࡌ ࡍࡅࡐࡉࡉࡋࡄࡀ ࡀࡌࡐࡅ ࡍࡌ ࡋࡀࡆࡍࡉࡖ ࡀࡃࡀࡉࡀࡋࡅ ࡋࡉࡆࡀ ࡍࡀࡁࡉࡃࡋ ࡕࡉࡋࡀ ࡕࡉࡓࡅࡔ ࡀࡌࡀࡉࡋ ࡇࡕࡉࡀࡆࡄ ࡉࡍࡀࡉࡀ ࡕࡉࡋࡌ ࡀࡓࡈࡉࡌࡖ ࡀࡍࡉࡍࡀࡀࡋ ࡍࡍࡅࡉࡕࡉࡀࡆࡄ ࡀࡍࡉࡍࡉࡀࡕ ࡍࡀࡁࡅࡓ ࡍࡀࡁࡅࡓ ࡉࡍࡀࡒࡀ ࡋࡏ ࡍࡀࡊࡉࡀࡁ ࡍࡀࡀ ࡀࡉࡈࡅࡆ ࡀࡉࡓࡁࡌࡏ ࡍࡊࡉࡀࡁ ‖ ࡀࡕࡉࡀࡁࡋ ࡇࡋࡉࡋࡉࡀ ࡍࡉࡆࡉࡀࡄ ࡗ ࡀࡉࡋࡉࡃ ࡉࡍࡀࡒࡀࡋ ࡍࡀࡉࡓࡀࡒ ࡍࡍࡉࡀࡌࡔࡀࡌࡅ ࡍࡍࡉࡉࡒࡓࡀࡔࡅ ࡍࡍࡉࡉࡓࡀࡒ ࡉࡀࡕࡒࡅࡓࡔࡀࡌࡁ ࡍࡍࡉࡉࡒࡓࡀࡔ ࡉࡍࡀࡒࡀ ࡉࡍࡀࡒࡀ ࡍࡉࡋࡍࡀࡓࡀࡌࡀ ࡀࡋࡀࡒࡋ ࡑࡅࡓࡕ ࡍࡅࡕࡍࡀࡀ ࡉࡀࡕࡀࡅࡋ ࡍࡅࡕࡀ ࡍࡅࡕࡀ ࡀࡅࡉࡆࡖ ࡉࡀࡍࡕࡐࡉࡎࡁ ࡀࡉࡕࡀ ࡉࡀࡕࡅࡑࡀ ࡕࡀࡕࡑࡀࡅ ࡉࡀࡋࡀࡒ ࡕࡀࡌࡉࡔࡖ ࡋࡊࡅ

ࡇࡋࡀࡋࡈࡀࡂ; I ࡀࡋࡀࡋࡂ :ࡀࡋࡀࡋࡂ 18 B ࡀࡋࡐࡉࡖ ࡀࡉࡋࡐࡉࡖ :ࡀࡉࡋࡐࡉࡖ | B ࡀࡉࡓࡂࡅࡃࡁ; CGHI ࡀࡉࡓࡅࡂࡉࡃࡁ; D ࡀࡉࡓࡅࡂࡅࡃࡁ :ࡀࡉࡓࡅࡂࡃࡁ | DHI ࡋࡐࡉࡍ; J ࡋࡐࡀࡍࡀ :ࡋࡐࡀࡍ 17 H ࡈࡉࡂࡋ :ࡈࡀࡂࡋ 16 :ࡍࡅࡄࡋࡊࡅ ࡋࡏ | B ࡍࡍࡅࡅࡁࡉࡈࡅ; D ࡍࡍࡅࡉࡁࡀࡈࡅ :ࡍࡍࡅࡅࡁࡀࡈࡅ | ABD ࡀࡉࡌࡀࡌࡀ :ࡀࡉࡌࡀࡌࡀࡉ | BD ࡀࡉࡕࡅࡕࡀ :ࡍࡅࡕࡀ 19 C ࡀࡃࡄࡉࡁ :ࡀࡃࡄࡁ | >C; GHJ ࡀࡓࡒࡀ :ࡀࡉࡓࡒࡀ | ABD ࡀࡉࡋࡕࡉࡋ :ࡇࡋࡕࡉࡋ | A ࡉࡀࡓࡂࡉࡋࡅ; H ࡇࡓࡂࡉࡋࡅ :ࡀࡉࡓࡂࡉࡋࡅ | CI ࡀࡐࡉࡍࡀࡂࡀࡖ :ࡀࡐࡉࡍࡀࡂࡖ | BH ࡍࡅࡐࡉࡀࡋࡄ; DGJ ࡍࡅࡐࡉࡉࡋࡄ :ࡍࡅࡐࡉࡉࡋࡄࡀ | BDG ࡗ :ࡍࡌ 21 CGHIJ ࡍࡅࡄࡋࡊࡅࡋ J ࡕࡉࡒࡁࡉࡔ :ࡕࡉࡓࡅࡔ 23 >BD :ࡀࡕࡀࡖ | ABD ࡀࡃࡀࡉࡀࡋ ࡀࡉࡕࡀ ࡍࡀࡁࡉࡃࡁ ࡗ; >J :ࡀࡃࡀࡉࡀࡋࡅ ࡀࡉࡕࡀ ࡗ ࡋࡀࡆࡍࡉࡖ | I ࡇࡃࡀࡉࡀࡋࡅ; J ࡀࡉࡃࡀࡉࡀࡋࡅ :1ࡀࡃࡀࡉࡀࡋࡅ | ABD ࡋࡀࡆࡀ :ࡋࡉࡆࡀ 22 IJ ࡀࡌࡀࡉࡋ | B ࡇࡕࡀࡆࡄ; G ࡇࡕࡉࡀࡆࡄࡅ :1ࡇࡕࡉࡀࡆࡄ | >GHJ; I ࡉࡍࡀࡉࡀ :ࡉࡍࡀࡉࡀ 24 BDI ࡍࡀࡊࡕࡅࡃ :ࡍࡉࡊࡕࡅࡃ | ABD ࡁࡀࡈࡋ; GHI ࡁࡀࡈࡉࡌࡋ :ࡁࡉࡈࡉࡌࡋ | BD ࡀࡕࡉࡓࡅࡔ; CGHI ࡕࡉࡓࡅࡉࡔ; J ࡀࡍࡉࡍࡀࡀ ࡋࡏ :ࡀࡍࡉࡍࡀࡀࡋ | A ࡍࡍࡅࡉࡕࡉࡆࡄࡀ; BDJ ࡍࡍࡅࡉࡕࡉࡆࡄ :ࡍࡍࡅࡉࡕࡉࡀࡆࡄ 25 J ࡀࡉࡃࡓࡀࡌ :ࡀࡃࡓࡀࡌ | J ࡀࡒࡉࡆ ࡋࡏ :ࡀࡒࡉࡆࡋ | B ࡇࡕࡉࡆࡄ :2ࡇࡕࡉࡀࡆࡄ | >GHJ; I ࡇࡕࡉࡀࡆࡄ ࡀࡌࡀࡉࡋ :ࡇࡕࡉࡀࡆࡄ B ࡀࡉࡃࡄࡀࡉࡀࡋ; H ࡍࡀࡁࡀࡉࡀࡋ; J ࡍࡉࡁࡄࡀࡉࡀࡋ :ࡍࡀࡁࡄࡀࡉࡀࡋ | H ࡀࡉࡃࡀࡃࡄ ࡋࡏ :ࡀࡉࡃࡀࡃࡄࡋ | J ࡌࡉࡋࡔࡖ :ࡀࡌࡀࡋࡔࡖ | >B; CGHJ ࡀࡓࡈࡉࡌ; I ࡀࡓࡈࡉࡌࡖ :ࡀࡓࡈࡉࡌࡖ | B ࡉࡍࡀࡍࡀࡀࡋ; J ࡉࡍࡀࡒࡀࡅ :ࡉࡍࡀࡒࡀࡅ | >B :ࡍࡀࡊࡉࡀࡁ ࡍࡅࡄࡉࡀࡐࡔࡍࡀ ࡋࡏ ࡉࡍࡀࡒࡀࡅ ࡉࡍࡀࡒࡀ ࡋࡏ | H ࡋࡏࡅ :1ࡋࡏ 27 GH ࡃࡀࡄࡀ; J ࡃࡉࡄࡀ :ࡃࡀࡄ | ACD ࡀࡍࡉࡍࡉࡉࡕ :ࡀࡍࡉࡍࡉࡀࡕ 26 AD ࡀࡉࡁࡄࡀࡉࡀࡋ; ABD ࡍࡐࡀࡍࡀࡀࡋ :ࡀࡐࡉࡍࡀࡀࡋ | J ࡍࡀࡁࡖ :ࡍࡀࡁࡉࡃࡖ | B ࡀࡉࡓࡌࡏ; J ࡇࡓࡁࡌࡏ :ࡀࡉࡓࡁࡌࡏ | >ABD; IJ ࡍࡀࡊࡉࡀࡁ :ࡍࡊࡉࡀࡁ 28 GHIJ ࡍࡅࡄࡉࡀࡐࡔࡍࡀࡋ :ࡍࡅࡄࡉࡀࡐࡔࡍࡀ ࡋࡏ >J :ࡉࡍࡀࡒࡀࡋ ࡀࡉࡋࡉࡃ | CGI ࡍࡀࡒࡀࡋ; J ࡉࡍࡀࡒࡀ ࡋࡏ :1ࡉࡍࡀࡒࡀࡋ 30 ABD ࡀࡕࡌࡀࡓ ࡋࡏ :ࡀࡕࡌࡀࡓࡋ | HIJ ࡕࡉࡌࡀࡒࡅ :ࡕࡉࡌࡀࡒ | ABD ࡇࡋࡉࡕࡉࡀ :ࡇࡋࡉࡋࡉࡀ | ABD ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 29 G ࡍࡍࡏࡉࡌࡔࡀࡌࡅ; HIJ ࡍࡍࡉࡉࡌࡔࡀࡌࡅ :ࡍࡍࡉࡀࡌࡔࡀࡌࡅ | ADG ࡍࡍࡅࡉࡒࡓࡀࡔࡅ; CH ࡍࡍࡉࡒࡉࡓࡀࡔࡅ :ࡍࡍࡉࡉࡒࡓࡀࡔࡅ | A ࡍࡍࡉࡉࡓࡉࡒ; C ࡍࡍࡏࡀࡓࡀࡒ :ࡍࡍࡉࡉࡓࡀࡒ 31 J ࡉࡀࡕࡒࡉࡓࡔࡀࡌࡁ :ࡉࡀࡕࡒࡅࡓࡔࡀࡌࡁ | CH ࡍࡍࡅࡒࡉࡓࡀࡔ :ࡍࡍࡉࡉࡒࡓࡀࡔ 32 H ࡉࡀࡕࡀࡅࡋࡀࡖ :ࡉࡀࡕࡀࡅࡋࡖ 31 >B :ࡍࡍࡉࡉࡒࡓࡀࡔ ࡍࡀࡉࡕࡀ ࡀࡉࡋࡉࡃ ࡉࡀࡕࡀࡅࡋࡖ ࡍࡍࡉࡀࡌࡔࡀࡌࡅ 32–31 ࡉࡍࡀࡒࡀ :ࡉࡍࡀࡒࡀ ࡉࡍࡀࡒࡀ | ABHJ ࡍࡅࡋࡍࡀࡓࡀࡌࡀ; D ࡍࡅࡋࡍࡀࡓࡉࡌࡀ :ࡍࡉࡋࡍࡀࡓࡀࡌࡀ 33 C ࡉࡀࡉࡌࡋ :ࡀࡉࡌࡋ | GJ ࡉࡀࡕࡉࡊࡀࡀࡆ; I ࡉࡀࡕࡉࡊࡀࡀࡆࡁ :ࡉࡀࡕࡉࡊࡀࡀࡆࡁ | J ࡍࡀࡈࡀࡁࡀࡄ :ࡍࡀࡈࡉࡁࡀࡄ ABD ࡍࡌ :ࡍࡌࡖ | GHIJ ࡉࡀࡋࡀࡒࡋ :ࡀࡋࡀࡒࡋ | BI ࡑࡉࡓࡕ :ࡑࡅࡓࡕ | J ࡍࡅࡕࡀ :ࡍࡅࡕࡍࡀࡀ 34 BDI ࡑࡉࡓࡕ :ࡑࡅࡓࡕ | CGH ࡍࡀࡉࡀࡕࡀ :ࡍࡀࡉࡕࡀ | ABD ࡉࡍࡀࡒࡀ; J ࡉࡍࡀࡒࡀ :ࡉࡀࡕࡀࡅࡋ | >H :2ࡍࡅࡕࡀ | ABD ࡍࡅࡕࡍࡀࡀ :1ࡍࡅࡕࡀ 35 B ࡍࡉࡒࡓࡐࡀࡕࡉࡕ; J ࡍࡅࡒࡓࡐࡀࡕ :ࡍࡅࡒࡓࡐࡀࡕࡉࡕ | C ࡀࡍࡉࡍࡀࡀ ࡀࡍࡉࡍࡀࡀࡖ ࡀࡍࡉࡍࡏࡀࡕ; GHIJ ࡀࡍࡉࡍࡀࡀࡖ ࡀࡍࡉࡍࡉࡀࡕ :ࡀࡍࡉࡍࡉࡀࡕ H ࡍࡀࡀࡕࡀࡅ :ࡍࡀࡉࡕࡀࡅ | ACI ࡉࡀࡍࡕࡐࡉࡎ; G ࡉࡀࡍࡕࡐࡉࡎࡉࡁ :ࡉࡀࡍࡕࡐࡉࡎࡁ 36 CI ࡉࡀࡍࡕࡐࡉࡎ; J ࡉࡀࡍࡕࡐࡀࡎࡁ :ࡉࡀࡍࡕࡐࡉࡎࡁ | BD ࡈࡉࡂࡀࡋࡖ; J ࡋࡉࡂࡉࡋࡖ :ࡋࡀࡂࡉࡋࡖ | A ࡉࡀࡕࡀࡅࡋࡀ B ࡍࡇࡉࡀࡅ :ࡐࡇࡍࡀࡅ | ADI ࡉࡀࡕࡅࡑࡀࡅ; B ࡉࡀࡕࡑࡅࡅ; CGHJ ࡕࡀࡕࡑࡀࡅ :ࡉࡀࡕࡅࡑࡀ ࡕࡀࡕࡑࡀࡅ | B ࡕࡉࡌࡉࡔ ࡗ; J ࡕࡉࡌࡉࡔࡖ ࡋࡊࡅ :ࡕࡀࡌࡉࡔࡖ ࡋࡊࡅ 37 J ࡀࡉࡓࡁࡌࡏࡅ :ࡉࡀࡓࡁࡌࡏࡅ B ࡕࡀࡓࡀࡃࡄ; D ࡕࡀࡓࡃࡄ; J ࡕࡉࡓࡉࡃࡄࡀ :ࡕࡀࡓࡃࡄࡀ | B ࡇࡕࡀࡅࡋ :ࡉࡀࡕࡀࡅࡋ

20

25

30

35

Translation | 67

11:16 – 11:37

Clouds overtook one another

and the boisterous winds broke loose.

Rain fell in heaps

and an elephant-killing stone,177

a mountain-destorying stone,178

and winds bluster for an hour.

The seas came

and overflowed the whole world.

20 There, beneath the waters,

the lowlands did not differ from the highlands.

From the mouth,179 the waters carried off180

those who didn’t have wings and feet.

One goes and doesn’t know he is going,

just as one comes and doesn’t know he came.181

I leaped up182 and entered the fold,

to refresh my eyes from their places.

I filled my eyes, I saw the sea,183

I saw the raging wind,

25 I saw the rain clouds,

that give no peace to one another.

Myriads upon myriads of dragons

were in every single cloud.184

I weep for my sheep,

and my sheep weep for themselves.

The little lambs weep,

who cannot exit the gate of the fold,185

While they are entering the house like so,

I have risen up and stood upon the highest place.

30 I call out to my sheep;

to my sheep, so that they be with me.

I call them and whistle to them

and make them hear so that they come to me.186

I whistle for them with my whistle,

I beat the waters with my purifier.187

I say to them, “My sheep! Come, my sheep!

Head for my voice!

Head for my voice,

so that you may be saved from the dragons!188

35 Come, come, to me,

I am a shepherd, who is swiftly coming in my ship,

coming in my splendid ship,

and I shall come and lift my sheep and lambs.”

Everyone who heeded my call, heard my voice,189

and turned her face190 towards me,

177 Literally “the stone that kills elephants.” 178 Literally “the stone that destroys mountains.” 179 BDG “like the mouth.” 180 BDGHJ “they passed.” 181 A“one goes and doesn’t know, just as one comes in the fold not knowing he came,” BD “one goes and doesn’t know, just as one comes in the fold not knowing,” J “one goes and they don’t know that he came.” 182 J “I left.” 183 “I saw the sea” is missing from GHIJ, but added to the margins of I. 184 GH “held a cloud,” J “holding a cloud.” 185 J “the gate that he built.” 186 Line 31 after “I call them” is missing from B. 187 zakāytā is possibly an archaicizing form of dakāytā ‘purifier.’ 188 CGHIJ “dragons of the clouds” 189 ABDI “and my voice.” 190 B ‘her eyes”

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‫‪50‬‬

‫‪55‬‬

‫ࡅࡌࡀࡎࡉࡒࡇࡍ ࡋࡅࡀࡕࡀࡉ ࡋࡅࡀࡕࡇ ࡋࡎࡉࡐࡕࡍࡀࡉ‬ ‫ࡓࡊࡉࡕࡊࡀ ࡖࡌࡉࡀ ࡀࡔࡉࡐࡋࡕࡇ‬ ‫ࡅࡌࡀࡍ ࡖࡋࡀࡔࡉࡌࡇ ࡋࡒࡀࡋࡀࡉ ࡔࡉࡋࡐࡀࡕ‬ ‫ࡌࡄࡀࡓࡀ ࡒࡀࡉࡉࡌ ࡀࡋࡉࡄࡃࡉࡀ ࡅࡊࡃࡀࡊ‬

‫ࡂࡀࡌࡉࡈࡀࡍ ࡁࡏࡃࡀࡉ ࡕࡀࡓࡕࡉࡉࡍࡍ‬ ‫ࡅࡊࡋ ࡀࡐࡓࡀ ࡅࡀࡐࡓࡕࡀ ࡖࡏࡔࡕࡁࡉࡀ ‖‬ ‫ࡀࡋࡊࡉࡀ ࡌࡉࡀ ࡀࡊࡐࡉࡍࡀ‬ ‫ࡒࡀࡌࡉࡕ ࡏࡋ ࡓࡀࡌࡕࡀ ࡖࡀࡓࡁࡀ‬ ‫ࡀࡌࡀࡓࡀࡍ‬ ‫ࡀࡌࡊࡀ ࡀࡊࡓࡉࡀࡋࡉࡀ ࡏࡋ ࡀࡀࡍࡉ‬ ‫ࡈࡀࡁࡀࡕࡉࡅࡍࡍ ࡌࡉࡀࡍࡉ ࡓࡊࡉࡕࡊࡀ ࡖࡌࡉࡀ‬ ‫ࡌࡊࡀ ࡀࡊࡓࡉࡀࡋࡉࡀ ࡏࡋ ࡂࡀࡁࡋࡉࡀ ࡏࡔࡉࡍࡀ‬ ‫ࡌࡊࡀ ࡀࡊࡓࡉࡀࡋࡉࡀ ࡏࡋ ࡏࡌࡁࡓࡅࡎࡉࡀ‬ ‫ࡌࡍ ࡀࡋࡀࡐ ࡄࡃࡀ ࡀࡔࡉࡊࡕ‬ ‫ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡀࡒࡓࡉࡀ ࡁࡌࡉࡀ‬ ‫ࡈࡅࡁࡀࡉࡅࡍ ࡋࡂࡀࡁࡋࡉࡀ ࡓࡁࡉࡀ‬ ‫ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡏࡕࡀࡐࡓࡀࡒ‬ ‫ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡋࡀࡂࡀࡍ ࡅࡋࡀࡔࡅࡊࡁ‬ ‫ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡁࡄࡀࡆࡉࡍ ࡃࡀࡓࡀ‬ ‫ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡕࡓࡀࡑ ࡋࡊࡉࡋࡀ‬ ‫ࡈࡅࡁࡀࡉࡄࡅࡍ ࡏࡋ ࡕࡀࡓࡌࡉࡃࡉࡀࡕࡀ‬ ‫ࡌࡉࡕࡀࡐࡓࡒࡀࡍ ࡌࡍ ࡈࡀࡍࡅࡐࡕࡀ‬ ‫ࡁࡄࡉࡓࡀࡉ ࡅࡊࡋ ࡌࡀࡍ ࡖࡁࡃࡉࡁࡍࡀ‬ ‫ࡏࡅࡓࡑࡇ ࡉࡍࡄࡅࡉࡋࡇ ࡎࡉࡌࡀࡀࡊ ࡄࡅ‬ ‫ࡀࡕࡓࡀ ࡖࡋࡀࡓࡁࡀ ࡔࡀࡌࡔࡉࡇ‬

‫ࡖࡔࡀࡋࡐࡀࡍ ࡌࡉࡇࡍ ࡌࡍ ࡒࡉࡉࡐࡀ‬ ‫ࡓࡊࡉࡕࡊࡀ ࡖࡌࡉࡀ ࡀࡊࡓࡀࡊ‬ ‫ࡖࡀࡒࡀࡌࡓࡀ ࡖࡂࡀࡁࡍࡀࡉࡄࡅࡍ ࡈࡀࡁࡀࡕࡉࡅࡍࡍ‬ ‫ࡖࡀࡊࡓࡎࡀࡉࡅࡍ ࡄࡀࡋࡁࡀ ࡋࡀࡌࡋࡀࡕ‬ ‫ࡅࡌࡍ ࡃࡀࡓࡀ ࡅࡊࡋࡇ ࡀࡔࡉࡊࡕ ࡕࡓࡉࡍ‬ ‫ࡅࡌࡉࡀ ࡁࡏࡅࡃࡇࡍ ࡋࡀࡉࡉࡕ‬ ‫ࡖࡁࡈࡀࡔ ࡁࡋࡉࡂࡓࡀࡉࡅࡍ‬ ‫ࡌࡍ ࡔࡅࡁࡀ ࡅࡕࡓࡉࡎࡀࡓ ࡖࡀࡒࡀࡍ ࡂࡀࡁࡍࡉࡀ‬ ‫ࡅࡔࡉࡕࡍࡀ ‖ ࡀࡊࡃࡉࡓࡕࡉࡀ ࡋࡀࡓࡄࡉࡌ‬ ‫ࡁࡉࡑࡓࡀ ࡖࡁࡉࡔࡋࡅࡌ ࡔࡋࡉࡌ‬ ‫ࡅࡂࡀࡌࡁࡇ ࡀࡕࡀࡍ ࡁࡅࡓࡆࡉࡒࡍࡀ‬ ‫ࡖࡌࡍ ࡒࡅࡋࡀࡋࡉࡀ ࡖࡓࡅࡄࡀ ࡌࡉࡕࡀࡐࡓࡒࡀࡍ‬ ‫ࡅࡒࡅࡋࡀࡋࡀ ࡅࡔࡅࡔࡉࡋࡕࡀ ࡖࡋࡀࡔࡀࡋࡌࡀ‬ ‫ࡖࡃࡀࡓࡀ ࡖࡉࡍࡓࡉࡂ ࡄࡀࡅࡉࡀ‬ ‫ࡉࡍࡕࡉࡀ ࡅࡉࡍࡎࡀࡒ ࡋࡃࡀࡅࡓࡀ ࡕࡀࡒࡀࡍ‬ ‫ࡅࡔࡓࡀࡂࡉࡀ ࡖࡄࡍࡅࡓࡀ ࡋࡀࡄࡀࡔࡉࡊࡀ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫]‪[44‬‬

‫]‪[45‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫‪ࡖ; >CHIJ; D ࡖ ࡇࡕࡀࡅࡋ :ࡇࡕࡀࡅࡋ | A ࡉࡀࡕࡀࡅࡋࡀ :ࡉࡀࡕࡀࡅࡋ | J ࡍࡇࡀࡒࡎࡀࡌࡅ :ࡍࡇࡒࡉࡎࡀࡌࡅ | BDH ࡍࡍࡅࡉࡕࡓࡀࡕ :ࡍࡍࡉࡉࡕࡓࡀࡕ | GI ࡉࡀࡃࡉࡁ :ࡉࡀࡃࡏࡁ | J ࡍࡀࡈࡀࡌࡀࡂ :ࡍࡀࡈࡉࡌࡀࡂ 38‬‬ ‫‪B ࡇࡌࡔࡀࡋࡖ :ࡇࡌࡉࡔࡀࡋࡖ | GHJ ࡍࡀࡌ :ࡍࡀࡌࡅ 40 BD ࡇࡕࡋࡐࡉࡔ :ࡇࡕࡋࡐࡉࡔࡀ | AB ࡀࡊࡕࡀࡊࡓ :ࡀࡊࡕࡉࡊࡓ | ABDJ ࡀࡓࡐࡉ :ࡀࡓࡐࡀ 39 GHIJ ࡉࡀࡍࡕࡐࡉࡎࡁ :ࡉࡀࡍࡕࡐࡉࡎࡋ | B‬‬ ‫;ࡖࡋࡀࡔࡀࡌࡇ ‪ࡀࡒࡓࡀࡖ; D ࡀࡒࡓࡖ :ࡀࡁࡓࡀࡖ | CGHJ ࡀࡕࡌࡀࡓࡋ; I ࡀࡕࡌࡀࡓࡋࡏ :ࡀࡕࡌࡀࡓ ࡋࡏ | ABD ࡕࡀࡌࡀࡒ; GHJ ࡕࡉࡌࡀࡒࡅ :ࡕࡉࡌࡀࡒ 41 CGHJ ࡕࡉࡐࡋࡉࡔ :ࡕࡀࡐࡋࡉࡔ | ADIJ‬‬ ‫‪B ࡉࡍࡀࡉࡀ; GJ ࡀࡐࡉࡍࡀ; H ࡉࡐࡀࡍࡀ :ࡉࡍࡀࡀ | GHJ ࡀࡊࡌ :ࡀࡊࡌࡀ 43 B ࡍࡀࡓࡉࡌࡀ; J ࡍࡀࡓࡀ :ࡍࡀࡓࡀࡌࡀ 42 G ࡀࡊࡉࡃࡊࡅ :ࡊࡀࡃࡊࡅ | B ࡉࡀࡃࡅࡄࡉࡋ; D ࡀࡉࡀࡃࡄࡉࡋ :ࡀࡉࡃࡄࡉࡋࡀ | BH‬‬ ‫ࡖࡔࡀࡋࡐࡀࡍ‪ࡍࡇࡉࡌ :ࡉࡍࡀࡉࡌ | AGHJ ࡍࡍࡅࡉࡕࡉࡁࡀࡈ; BD ࡍࡍࡅࡉࡕࡁࡀࡈ; I ࡍࡍࡅࡉࡕࡉࡁࡀࡈࡅ :ࡍࡍࡅࡉࡕࡀࡁࡀࡈ 44 H ࡀࡐࡉࡀࡒ; J ࡀࡐࡉࡀࡒࡀ :ࡀࡐࡉࡉࡒ | C ࡍࡉࡐࡋࡀࡔ; GHI ࡀࡉࡐࡋࡀࡔ; J ࡇࡐࡋࡀࡔ :‬‬ ‫‪:ࡀࡍࡉࡔࡏ | GI ࡀࡉࡋࡁࡉࡂࡋ; HJ ࡀࡉࡋࡁࡀࡂࡋ :ࡀࡉࡋࡁࡀࡂ ࡋࡏ 45 >GHJ; I ࡀࡉࡌࡖ ࡀࡊࡕࡉࡊࡓ :2ࡀࡉࡌࡖ ࡀࡊࡕࡉࡊࡓ | B ࡀࡊࡕࡀࡓࡊࡀ ࡀࡉࡀࡌ :ࡀࡊࡕࡉࡊࡓ ࡀࡉࡌࡖ | AD ࡀࡊࡕࡀࡊࡓ; B ࡉࡀࡊࡕࡀࡊࡓ :1ࡀࡊࡕࡉࡊࡓ | IJ‬‬ ‫ࡏࡔࡀࡉࡍࡀ ‪:ࡍࡍࡅࡉࡕࡀࡁࡀࡈ | AD ࡍࡅࡄࡉࡀࡁࡌࡀࡂࡖ; C ࡍࡉࡄࡉࡀࡍࡁࡀࡂࡖ; G ࡍࡉࡄࡉࡐࡀࡍࡀࡂࡀ; H ࡍࡅࡄࡉࡐࡀࡍࡀࡂࡀ; J ࡍࡅࡄࡉࡀࡍࡁࡀࡂࡀ :ࡍࡅࡄࡉࡀࡍࡁࡀࡂࡖ | GI ࡀࡍࡉࡔࡅࡏ; H ࡀࡍࡉࡀࡔࡅࡏ; J‬‬ ‫ࡈࡀࡁࡉࡕࡉࡅࡍࡍ ‪GHIJ ࡍࡅࡄࡉࡀࡎࡓࡊࡀࡖ :ࡍࡅࡉࡀࡎࡓࡊࡀࡖ | GH ࡀࡉࡎࡅࡓࡁࡌࡏࡋ; J ࡀࡉࡎࡓࡅࡁࡌࡅࡏࡋ :ࡀࡉࡎࡅࡓࡁࡌࡏ ࡋࡏ | H ࡀࡉࡋࡀࡉࡓࡊࡉ :ࡀࡉࡋࡀࡉࡓࡊࡀ 46 BC ࡍࡍࡅࡉࡕࡁࡀࡈ; GHIJ‬‬ ‫‪>B :ࡍࡅࡉࡀࡓࡂࡉࡋࡁ ࡔࡀࡈࡁࡖ ࡀࡉࡁࡓ ࡀࡉࡋࡁࡀࡂࡋ ࡍࡅࡉࡀࡁࡅࡈ ࡕࡉࡉࡀࡋ ࡍࡇࡃࡅࡏࡁ ࡀࡉࡌࡅ ࡀࡉࡌࡁ ࡀࡉࡓࡒࡀࡖ ࡍࡀࡌࡋ ࡇࡁࡅࡈ 49–48 J ࡀࡉࡓࡅࡈ :ࡇࡁࡅࡈ 48 AC ࡍࡉࡓࡕࡀ; J ࡍࡉࡓࡕ ࡍࡌ :ࡍࡉࡓࡕ 47‬‬ ‫‪GHIJ ࡍࡅࡄࡉࡀࡓࡂࡉࡋࡁ :ࡍࡅࡉࡀࡓࡂࡉࡋࡁ | D ࡀࡉࡋࡓࡀࡂࡋ; J ࡀࡉࡋࡁࡀࡋࡂࡋ :ࡀࡉࡋࡁࡀࡂࡋ | GHIJ ࡍࡅࡄࡉࡀࡁࡅࡈ :ࡍࡅࡉࡀࡁࡅࡈ 49 GHIJ ࡋࡉࡉࡀࡋ :ࡕࡉࡉࡀࡋ | GH ࡍࡇࡃࡅࡁ; J ࡀࡍࡉࡃࡅࡁ :ࡍࡇࡃࡅࡏࡁ 48‬‬ ‫‪GIJ ࡁࡊࡉࡔࡀࡋࡅ; H ࡁࡊࡉࡀࡔࡀࡋࡅ :ࡁࡊࡅࡔࡀࡋࡅ | GHI ࡍࡀࡂࡀࡋࡖ :ࡍࡀࡂࡀࡋ | J ࡀࡉࡁࡅࡈ :ࡇࡁࡅࡈ 51 C ࡉࡍࡀࡒࡀࡖ :ࡍࡀࡒࡀࡖ | ACD ࡒࡀࡓࡐࡀࡕࡖ :ࡒࡀࡓࡐࡀࡕࡏࡖ | J ࡀࡉࡁࡅࡈ :ࡇࡁࡅࡈ 50‬‬ ‫ࡅࡔࡉࡕࡍࡀ‪:ࡑࡀࡓࡕࡖ | J ࡀࡉࡁࡅࡈ :ࡇࡁࡅࡈ 53 GHI ࡌࡅࡋࡔࡁࡖ; J ࡌࡅࡋࡔࡖ :ࡌࡅࡋࡔࡉࡁࡖ | J ࡀࡉࡁࡅࡈ :ࡇࡁࡅࡈ 52 B ࡌࡉࡄࡀࡓࡀࡋ; D ࡌࡀࡄࡓࡀࡋ :ࡌࡉࡄࡓࡀࡋ | J ࡀࡉࡍࡕࡉࡔࡅ :‬‬ ‫ࡖࡀࡕࡓࡀࡑ ‪ABC ࡀࡉࡋࡀࡋࡒ; J ࡀࡉࡋࡀࡋࡀࡒ :ࡀࡉࡋࡀࡋࡅࡒ | BH ࡍࡌ :ࡍࡌࡖ | GHJ ࡀࡕࡀࡉࡃࡉࡌࡓࡀࡕࡋ :ࡀࡕࡀࡉࡃࡉࡌࡓࡀࡕ ࡋࡏ 54 B ࡇࡓࡌࡀࡂࡅ; GHIJ ࡀࡉࡍࡁࡀࡂࡀࡅ :ࡇࡁࡌࡀࡂࡅ | AD ࡑࡉࡓࡕࡖ; C‬‬ ‫‪D ࡀࡕࡋࡉࡔࡀࡔࡅ; H ࡀࡕࡀࡋࡔࡅࡔࡅ :ࡀࡕࡋࡉࡔࡅࡔࡅ | BC ࡀࡋࡀࡋࡒࡅ :ࡀࡋࡀࡋࡅࡒࡅ 55 A ࡍࡀࡒࡓࡐࡀࡕࡉࡌ ࡍࡀࡒࡓࡐࡀࡕ; C ࡍࡅࡒࡓࡐࡀࡕࡉࡌ ࡍࡅࡒࡓࡐࡀࡕࡉࡌ :ࡍࡀࡒࡓࡐࡀࡕࡉࡌ ࡍࡀࡒࡓࡐࡀࡕࡉࡌ 55–54‬‬ ‫;ࡅࡔࡉࡔࡉࡋࡕࡀ ‪GHJ ࡀࡉࡅࡀࡄ; I ࡂࡉࡓࡍࡉࡖ ࡀࡉࡅࡀࡄ :ࡀࡉࡅࡀࡄ ࡂࡉࡓࡍࡉࡖ | C ࡀࡍࡁࡉࡃࡁ :ࡀࡍࡁࡉࡃࡁࡖ | HIJ ࡍࡀࡌࡋࡊࡅ :ࡍࡀࡌ ࡋࡊࡅ 56 GHIJ ࡍࡀࡌࡋࡀࡔࡀࡋࡖ :ࡀࡌࡋࡀࡔࡀࡋࡖ | AB‬‬ ‫‪I ࡊࡀࡋࡏ :ࡊࡀࡋ | H ࡊࡉࡀࡆࡅ :ࡀࡊࡉࡀࡆࡅ 59 C ࡊࡀࡔࡀࡄࡀࡋ :ࡀࡊࡉࡔࡀࡄࡀࡋ 58 J ࡒࡉࡎࡍࡉࡅ :ࡒࡀࡎࡍࡉࡅ | G ࡇࡑࡓࡏ; J ࡀࡉࡑࡓࡅࡏ :ࡇࡑࡓࡅࡏ 57‬‬

Translation | 69

11:38 – 11:59

I will hold in both my hands,

and raise up with me to my ship.

Every ram191 and ewe that was caught,

the maelstrom brought down.

40 The voracious waters will devour,

I rose to the highest point of the vessel,

and whoever did not heed my voice sank. the bow stands close to the marker.192

I say,193 “How greatly am I distressed by my sheep,194

who have sunk down from the scum!

The maelstrom, the rolling maelstrom,

has pulled them down from me.

45 How distressed am I for the rams,

the wool of whose flanks it has pulled down!

How distressed am I for the little lambs,

whose bellies are not filled with milk!

Out of a thousand, I found only one,

and out of an entire generation, I found only two.195

Blessed is the one swept away by the water,

who doesn’t get any water in his ear!196

Blessed are the big rams,

who kicked with their feet!197

50 Blessed is the one who is saved

from the Seven and the Twelve who steal sheep.

Blessed is the one who didn’t lie down

and fall asleep, and who did not love deep sleep.

Blessed is the one who, in this age,

though weak, has come to his end intact.

Blessed is the one who has put on a laurel,

and has put on a turban besides.

Blessed are the female disciples,

who are free from Spirit’s snares,

55 free from the pollution, the snare,

and the chain that never ends.

My chosen ones! Everyone who is at the end

of the Age of Mars,198

may his mind become a support for him.

He will come rise to the everlasting abode,

the place where the sun never sets,

and the lamps of light do not grow dim.

The triumphant Life speaks,

and the man who went here triumphs!

191 ABDJ “fruit.” 192 The second half of this verse is unclear. Logically, the bow should not be the highest part of the vessel, nor should it stand anywhere near the ‘mast,’ as this term is sometimes translated. 193 J “he pondered.” 194 B “my eyes,” GJ “the faces,” H “my face.” 195 J “I found from two mountains.” 196 GHI “and the water doesn’t go in his ear.” 197 Lines 48 and 49 are missing from B. 198 GHJ “at the end of the age.”

70 | Text

[46]

[47]

ࡀࡍࡉࡀࡔ ࡀࡓࡅࡍࡄ ࡁࡀࡓࡅࡀࡓࡌ

ࡀࡉࡁࡓ ࡀࡉࡉࡄࡖ ࡍࡅࡄࡉࡀࡌࡅࡔࡁ

ࡓࡀࡌࡀࡅ ࡍࡀࡁࡅࡓ ࡍࡌ ࡐࡀࡋࡀ ࡀࡉࡋࡉࡓࡅ ࡍࡀࡁࡅࡓ ࡍࡌ ࡐࡀࡋࡀ ࡊࡀࡋࡉࡉࡓࡏࡅ ࡀࡈࡀࡈࡀࡅ ࡀࡁࡊࡅࡁ ࡀࡉࡓࡆࡅ ࡍࡀࡁࡅࡓ ࡍࡌ ࡐࡀࡋࡀ ࡀࡉࡋࡉࡓࡏࡅ ࡀࡈࡀࡈࡀࡅ ࡀࡁࡊࡅ ࡍࡅࡁࡕࡊࡀࡓࡀࡃࡖ ࡀࡉࡋࡈࡀࡁࡀࡋ ࡀࡅࡉࡆࡖ ࡀࡉࡋࡍࡃࡀࡎࡅ ࡍࡉࡋࡈࡀࡁࡀࡋ ࡀࡅࡉࡆࡖ ࡀࡉࡋࡍࡃࡀࡎࡅ ࡀࡉࡋࡈࡀࡁࡀࡋ ࡀࡅࡉࡆࡖ ࡀࡉࡋࡍࡃࡀࡎࡅ ࡀࡉࡋࡈࡀࡁࡀࡋ ࡀࡅࡉࡆࡖ ࡀࡉࡋࡍࡃࡀࡎࡅ ࡀࡉࡋࡈࡀࡁࡀࡋ ࡀࡅࡉࡆࡖ ࡀࡉࡋࡍࡃࡀࡎࡅ ࡀࡉࡋࡈࡀࡁࡀࡋ ࡀࡅࡉࡆࡖ ࡀࡉࡋࡍࡃࡀࡎࡅ ࡀࡉࡋࡈࡀࡁࡀࡋ ࡀࡅࡉࡆࡖ ࡀࡉࡋࡍࡃࡀࡎࡅ ࡍࡀࡁࡅࡓ ࡍࡌ ࡐࡀࡋࡀ ࡀࡉࡋࡉࡓࡏࡅ ࡍࡀࡁࡅࡓ ࡍࡌ ࡐࡀࡋࡀ ࡊࡀࡋࡉࡓࡏࡅ ࡇࡍࡉࡉࡌࡏࡅ ࡇࡕࡉࡀࡉࡏ ࡀࡉࡋࡉࡌ ࡍࡀࡀ ࡇࡉࡍࡉࡉࡌࡏࡅ ࡇࡕࡉࡀࡉࡏ ࡀࡉࡋࡉࡌ ࡍࡀࡀ ࡇࡉࡍࡉࡉࡌࡏࡅ ࡇࡕࡉࡀࡉࡏ ࡀࡉࡋࡉࡌ ࡇࡉࡍࡉࡉࡌࡏࡅ ࡇࡕࡉࡀࡉࡏ ࡀࡉࡋࡉࡌ ࡇࡍࡉࡉࡌࡏࡅ ࡇࡕࡉࡀࡉࡏ ࡀࡉࡋࡉࡌ ࡇࡉࡍࡉࡉࡌࡏࡅ ࡇࡕࡉࡀࡉࡏ ࡀࡉࡋࡉࡌ ࡇࡍࡉࡉࡌࡏࡅ ࡇࡕࡉࡀࡉࡏ ࡀࡉࡋࡉࡌ

ࡀࡉࡓࡀࡒ ࡓࡀࡁࡋ ࡍࡌ ࡀࡓࡕࡅࡏ ࡀࡉࡋࡉࡅࡄ ࡀࡉࡀࡓ ࡌࡉࡄࡀࡓ ࡀࡕࡀ ࡀࡉࡀࡓ ࡌࡉࡄࡀࡓ ࡊࡀࡋࡉࡅࡄ ࡍࡉࡆࡀࡄ ࡍࡀࡀ ࡀࡕࡅࡔࡉࡁ ࡀࡉࡋࡌ ࡀࡌࡋࡀ ࡀࡊࡌ ࡀࡉࡋࡉࡅࡄ ࡀࡉࡀࡓ ࡌࡉࡄࡀࡓ ‖ ࡀࡕࡀ ࡀࡅࡉࡆࡖ ࡀࡉࡋࡍࡃࡀࡎ ࡊࡀࡋࡉࡕࡏ ࡍࡀࡀࡖ ࡍࡀࡋࡈࡀࡁ ࡀࡉࡌࡅࡔࡏࡅ ࡀࡒࡓࡀ ࡍࡉࡋࡈࡀࡁ ࡀࡓࡉࡎࡅ ࡔࡉࡌࡀࡔ ࡀࡉࡋࡈࡀࡁ ࡀࡉࡌࡅࡔࡏࡖ ࡀࡕࡀࡋࡀࡍࡆࡀࡌࡅ ࡀࡉࡊࡁࡊࡅ ࡀࡉࡋࡈࡀࡁ ࡀࡉࡌࡅ ࡀࡓࡍࡅࡅ ࡀࡒࡉࡆ ࡀࡉࡋࡈࡀࡁ ࡀࡕࡉࡀࡁࡖ ࡀࡉࡒࡉࡆ ࡀࡁࡓࡀ ࡀࡉࡋࡈࡀࡁ ࡀࡍࡉࡀࡋࡏࡅ ࡀࡉࡁࡌࡏࡅ ࡀࡉࡓࡐࡉ ࡋࡉࡈࡀࡁ ࡃࡀࡁࡀࡌࡅ ࡃࡉࡁࡏࡖ ࡋࡊࡅ ࡀࡉࡋࡉࡅࡄ ࡀࡉࡀࡓ ࡌࡉࡄࡀࡓ ࡀࡕࡀ ࡀࡉࡀࡓ ࡌࡉࡄࡀࡓ ࡊࡀࡋࡉࡅࡄ ࡍࡉࡆࡉࡀࡄ ࡍࡀࡀ ࡇࡋࡀࡓࡀࡃࡅ ࡀࡉࡓࡀ ࡀࡉࡕࡀࡖ ࡇࡋࡀࡓࡀࡃࡅ ࡀࡁࡉࡃ ࡀࡉࡕࡀࡖ ࡇࡋࡁࡍࡉࡀࡂࡅ ࡀࡁࡍࡀࡀࡂ ࡀࡉࡕࡀࡖ ‖ ࡀࡋࡔࡀࡁࡅ ࡀࡓࡍࡅࡁ ࡀࡐࡋࡍࡀࡖ ࡍࡀࡊࡉࡕࡔࡉࡌࡅ ࡍࡀࡊࡉࡔࡁ ࡀࡐࡋࡍࡀࡖ ࡀࡁࡀࡈࡅ ࡀࡉࡌࡁ ࡀࡐࡋࡍࡀࡖ ࡍࡀࡁࡉࡃ ࡅࡂࡁ ࡀࡔࡉࡉࡐࡀࡖ

ࡀࡁࡊࡅࡁ ࡀࡉࡓࡆࡅ ࡀࡕࡅࡔࡉࡁ ࡀࡉࡋࡌ ࡀࡌࡋࡀ ࡀࡊࡌ ࡍࡀࡁࡅࡓ ࡍࡌ ࡐࡀࡋࡀ ࡊࡀࡋࡉࡉࡓࡏࡅ ࡀࡉࡀࡓ ࡌࡉࡄࡀࡓ ࡊࡀࡋࡉࡅࡄ ࡍࡉࡆࡀࡄ ࡍࡀࡀ 5–3 I ࡀࡉࡋࡉࡓࡏࡅ :ࡀࡉࡋࡉࡓࡅ 2 C ࡀࡉࡋࡉࡓࡀࡒ :ࡀࡉࡓࡀࡒ | J ࡓࡁࡋ :ࡓࡀࡁࡋ 1 ࡀࡉࡌࡋࡀ :ࡀࡌࡋࡀ 4 H ࡀࡁࡅࡓ :ࡍࡀࡁࡅࡓ | B ࡊࡀࡋࡉࡉࡓࡅ; G ࡊࡉࡋࡉࡓࡅ; HJ ࡊࡀࡋࡉࡓࡅ; I ࡊࡀࡋࡉࡓࡏࡅ :ࡊࡀࡋࡉࡉࡓࡏࡅ 3 >H :ࡍࡀࡁࡅࡓ ࡍࡌ ࡐࡀࡋࡀ ࡀࡉࡋࡉࡓࡏࡅ ࡀࡉࡋࡉࡅࡄ ࡀࡉࡀࡓ ࡌࡉࡄࡀࡓ ࡀࡕࡀ ࡀࡈࡀࡈࡀࡅ ࡍࡉࡋࡈࡀࡁ; CJ ࡀࡋࡈࡀࡁ; HI ࡀࡉࡋࡈࡀࡁ :ࡍࡀࡋࡈࡀࡁ | I ࡀࡉࡌࡅࡔࡅ :ࡀࡉࡌࡅࡔࡏࡅ 7 B ࡍࡀࡀ :ࡍࡀࡀࡖ 6 CGJ ࡀࡉࡋࡉࡓࡅ :ࡀࡉࡋࡉࡓࡏࡅ 5 ABC ࡀࡉࡏࡓࡆࡅ :ࡀࡉࡓࡆࡅ | J ࡀࡕࡅࡉࡔࡉࡁ :ࡀࡕࡅࡔࡉࡁ | B I ࡍࡉࡋࡈࡀࡁࡀࡋ ࡀࡅࡉࡆࡖ ࡀࡉࡋࡍࡃࡀࡎࡅ ࡍࡉࡋࡈࡀࡁ ࡀࡓࡉࡎࡅ ࡔࡉࡌࡀࡔ :ࡍࡉࡋࡈࡀࡁࡀࡋ ࡀࡅࡉࡆࡖ ࡀࡉࡋࡍࡃࡀࡎࡅ ࡍࡉࡋࡈࡀࡁ ࡀࡓࡉࡎࡅ ࡔࡉࡌࡀࡔ | C ࡔࡉࡌࡀࡅ ࡀࡉࡊࡁࡊࡅ :ࡔࡉࡌࡀࡔ 8 B ࡍࡀࡋࡈࡀࡁࡀࡋ :ࡀࡉࡋࡈࡀࡁࡀࡋ | AD ࡀࡕࡀࡋࡍࡉࡀࡌࡅ; GHJ ࡀࡉࡋࡀࡍࡆࡀࡌࡅ :ࡀࡕࡀࡋࡀࡍࡆࡀࡌࡅ | >C; GHIJ ࡀࡐࡉࡒࡀࡆ ࡀࡉࡊࡁࡊࡅ :ࡀࡉࡊࡁࡊࡅ 9 B ࡍࡀࡋࡈࡀࡁࡀࡋ; CDGIJ ࡀࡉࡋࡈࡀࡁࡀࡋ :ࡍࡉࡋࡈࡀࡁࡀࡋ | B ࡍࡀࡋࡈࡀࡁ; CHIJ ࡀࡉࡋࡈࡀࡁ :ࡍࡉࡋࡈࡀࡁ >BH :ࡀࡉࡋࡈࡀࡁࡀࡋ ࡀࡅࡉࡆࡖ ࡀࡉࡋࡍࡃࡀࡎࡅ ࡀࡉࡋࡈࡀࡁ ࡀࡉࡌࡅ ࡀࡓࡍࡅࡅ ࡀࡒࡉࡆ | I ࡀࡉࡒࡉࡆ :ࡀࡒࡉࡆ 10 B ࡍࡀࡋࡈࡀࡁࡀࡋ :ࡀࡉࡋࡈࡀࡁࡀࡋ | B ࡍࡀࡋࡈࡀࡁ :ࡀࡉࡋࡈࡀࡁ | GHIJ ࡀࡉࡌࡅࡔࡖ :ࡀࡉࡌࡅࡔࡏࡖ | B ࡀࡉࡋࡍࡃࡀࡎࡅ ࡀࡉࡋࡈࡀࡁ ࡀࡍࡉࡀࡋࡏࡅ ࡀࡉࡁࡌࡏࡅ ࡀࡉࡓࡐࡉ 12 B ࡍࡀࡋࡈࡀࡁࡀࡋ :ࡀࡉࡋࡈࡀࡁࡀࡋ | B ࡍࡀࡋࡈࡀࡁ :ࡀࡉࡋࡈࡀࡁ | >D :ࡀࡉࡋࡈࡀࡁࡀࡋ ࡀࡅࡉࡆࡖ ࡀࡉࡋࡍࡃࡀࡎࡅ ࡀࡉࡋࡈࡀࡁ ࡀࡕࡉࡀࡁࡖ ࡀࡉࡒࡉࡆ ࡀࡁࡓࡀ 11 :ࡀࡉࡋࡍࡃࡀࡎࡅ | BJ ࡀࡉࡋࡈࡀࡁ :ࡋࡉࡈࡀࡁ | ACJ ࡃࡉࡁࡀࡌࡅ :ࡃࡀࡁࡀࡌࡅ | ABDGHIJ ࡃࡀࡁࡏࡖ :ࡃࡉࡁࡏࡖ 13 J ࡀࡉࡋࡍࡃࡉࡎࡅ :ࡀࡉࡋࡍࡃࡀࡎࡅ | CD ࡀࡉࡍࡁࡏࡅ :ࡀࡉࡁࡌࡏࡅ | >H :ࡀࡉࡋࡈࡀࡁࡀࡋ ࡀࡅࡉࡆࡖ H ࡀࡉࡕࡀࡖ ࡍࡉࡆࡀࡄ ࡍࡀࡀ :ࡀࡉࡕࡀࡖ 16 H ࡍࡀࡁࡅࡓࡅ :ࡍࡀࡁࡅࡓ | B ࡊࡀࡋࡀࡅࡄ :ࡊࡀࡋࡉࡅࡄ | ABDGHJ ࡍࡉࡆࡀࡄ; I ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡉࡀࡄ 15 GHJ ࡀࡉࡋࡉࡓࡅ :ࡀࡉࡋࡉࡓࡏࡅ 14 J ࡀࡉࡋࡍࡃࡉࡎࡅ IJ ࡀࡉࡕࡀࡃࡅ :ࡀࡉࡕࡀࡖ 17 GHJ ࡇࡉࡍࡉࡉࡌࡏࡅ :ࡇࡍࡉࡉࡌࡏࡅ | GIJ ࡇࡉࡉࡕࡀࡉࡏ; H ࡇࡕࡀࡉࡉࡏ :ࡇࡕࡉࡀࡉࡏ | G ࡀࡉࡋࡀࡓࡀࡃࡅ; HI ࡇࡋࡉࡓࡀࡃࡅ; J ࡀࡉࡋࡉࡓࡀࡃࡅ :ࡇࡋࡀࡓࡀࡃࡅ | C ࡀࡉࡀࡓࡀ :ࡀࡉࡓࡀ ࡍࡀࡀ :ࡀࡉࡋࡉࡌ | J ࡀࡉࡋࡁࡍࡉࡀࡂࡅ :ࡇࡋࡁࡍࡉࡀࡂࡅ 18 ACDI ࡇࡍࡉࡉࡌࡏࡅ :ࡇࡉࡍࡉࡉࡌࡏࡅ | B ࡇࡉࡕࡀࡉࡏ; GIJ ࡇࡉࡉࡕࡀࡉࡏ; H ࡇࡕࡀࡉࡏ :ࡇࡕࡉࡀࡉࡏ | G ࡀࡓࡀࡃࡅ; HI ࡇࡋࡉࡓࡀࡃࡅ; J ࡀࡉࡋࡉࡓࡀࡃࡅ :ࡇࡋࡀࡓࡀࡃࡅ BJ ࡇࡉࡕࡀࡉࡏ; GI ࡇࡉࡉࡕࡀࡉࡏ; H ࡕࡀࡉࡉࡏ :ࡇࡕࡉࡀࡉࡏ | I ࡀࡉࡋࡉࡌ ࡍࡀࡀ :ࡀࡉࡋࡉࡌ 19 ACDI ࡇࡍࡉࡉࡌࡏࡅ :ࡇࡉࡍࡉࡉࡌࡏࡅ | B ࡇࡉࡕࡀࡉࡏ; GIJ ࡇࡉࡉࡕࡀࡉࡏ; H ࡇࡕࡀࡉࡉࡏ :ࡇࡕࡉࡀࡉࡏ | GHIJ ࡀࡉࡋࡉࡌ :ࡀࡉࡋࡉࡌ | AC ࡍࡀࡊࡉࡕࡔࡌࡅ; J ࡀࡍࡉࡊࡀࡕࡔࡉࡌࡅ :ࡍࡀࡊࡉࡕࡔࡉࡌࡅ | >B :ࡇࡍࡉࡉࡌࡏࡅ ࡇࡕࡉࡀࡉࡏ ࡀࡉࡋࡉࡌ ࡍࡀࡊࡉࡕࡔࡉࡌࡅ ࡍࡀࡊࡉࡔࡁ ࡀࡐࡋࡍࡀࡖ 20 GJ ࡇࡍࡉࡉࡌࡏ; I ࡇࡍࡉࡉࡌࡏࡅ :ࡇࡉࡍࡉࡉࡌࡏࡅ :ࡇࡕࡉࡀࡉࡏ | I ࡀࡉࡋࡉࡌ ࡍࡀࡀ :ࡀࡉࡋࡉࡌ | ABC ࡋࡐࡉࡍࡀࡖ :ࡀࡐࡋࡍࡀࡖ 21 H ࡇࡉࡍࡉࡉࡌࡏࡅ :ࡇࡍࡉࡉࡌࡏࡅ | G ࡇࡉࡕࡉࡀࡉࡏ; H ࡇࡕࡀࡉࡉࡏ; I ࡇࡉࡉࡕࡀࡉࡏ; J ࡇࡉࡕࡀࡉࡏ :ࡇࡕࡉࡀࡉࡏ | I ࡀࡉࡋࡉࡌ ࡍࡀࡀ; J ࡀࡉࡋࡌ ࡍࡀࡁࡉࡃ ࡅࡂࡁ ࡀࡔࡉࡉࡐࡀࡖ | BH ࡔࡉࡉࡐࡀࡖ; GJ ࡀࡔࡉࡐࡀࡖ; I ࡀࡔࡉࡉࡐࡀࡖ :ࡀࡔࡉࡉࡐࡀࡖ 22 IJ ࡇࡍࡉࡉࡌࡏࡅ :ࡇࡉࡍࡉࡉࡌࡏࡅ | BG ࡇࡉࡕࡀࡉࡏ; C ࡇࡉࡕࡉࡀࡉࡏ; H ࡕࡀࡉࡉࡏ; I ࡇࡉࡉࡕࡀࡉࡏ; J ࡇࡉࡕࡏ G ࡇࡍࡉࡉࡌࡏ; H ࡇࡉࡍࡉࡉࡌࡏࡅ :ࡇࡍࡉࡉࡌࡏࡅ | GJ ࡇࡉࡕࡀࡉࡏ; H ࡇࡕࡀࡉࡉࡏ; I ࡇࡉࡉࡕࡀࡉࡏ :ࡇࡕࡉࡀࡉࡏ | >D :ࡇࡍࡉࡉࡌࡏࡅ ࡇࡕࡉࡀࡉࡏ ࡀࡉࡋࡉࡌ

5

10

15

20

Translation | 71

11:60 – 12:22

In the name of the Great Life,

may the sublime light be magnified!

12. An excellency calls from beyond, saying, “Come, be a shepherd’s helper for me,

and tend a thousand out of a myriad for me!”

“So, shall I be a shepherd’s helper for you,

and tend a thousand out of a myriad for you?

How full the world is with wickedness,

and sown about with thistles and thorns!”

5 “Come, be a shepherd’s helper for me,

10

and tend a thousand out of a myriad for me!”199

“What if I bring to you splendid sandals,

to tread the thistles and thorns with?

Heaven and the earth will come to nought,

but the splendid sandals are everlasting.

The sun and the moon will come to nought,

but the splendid sandals are everlasting.200

Stars201 and constellations will come to nought,

but the splendid sandals are everlasting.

Wind, fire, and water will come to nought,

but the splendid sandals are everlasting.202

The house’s four winds will come to nought,

but the splendid sandals are everlasting.203

Fruits, vines, and trees will come to nought,

but the splendid sandals are everlasting.204

All that is made205 and done206 will come to nought,

but the splendid sandals are everlasting.

Come, be a shepherd’s helper for me,

and tend a thousand out of a myriad for me!”

15 “How shall I be a shepherd’s helper for you,

and tend a thousand out of a myriad for you?

If a lion comes and takes one,

from where shall I get a replacement?

If a wolf comes and takes one,

from where shall I get a replacement?

If a thief comes and steals one,

from where shall I get a replacement?

If one falls in a fire and burns up,

from where shall I get a replacement?

20 If one falls in the muck and gets stuck,

from where shall I get a replacement?207

If one falls in the water and drowns,

from where shall I get a replacement?

If one remains behind in the fold,

from where shall I get a replacement?”208

199 200 201 202 203 204 205 206 207 208

Lines 35 are missing from H. Line 8 is missing added to the margin of I. GHIJ “stars rise.” Line 10 is missing from BH. Line 11 is missing from D. Line 12 is missing from H. Following the variant in C. ABDGHIJ all have “that he did.” ACJ “that he makes.” Line 20 is missing from B. Line 22 is missing from D.

72 | Text

[48]

ࡇࡍࡉࡉࡌࡏ ࡇࡉࡕࡉࡀࡉࡏ ࡀࡉࡋࡉࡌ ࡍࡀࡁࡅࡓ ࡍࡌ ࡐࡀࡋࡀ ࡀࡉࡋࡉࡏࡓࡅ ࡋࡀࡆࡉࡕ ࡀࡉࡅࡄࡉࡕ ࡀࡉࡓࡀࡖ ࡀࡕࡍࡀࡌ ࡀࡃࡂࡀࡎ ࡔࡉࡌࡀࡔ ࡋࡏࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡋࡀࡆࡉࡕ ࡀࡉࡅࡄࡉࡕ ࡀࡁࡉࡃࡖ ࡀࡕࡍࡀࡌ ࡀࡃࡂࡀࡎ ࡀࡓࡉࡎ ࡋࡏࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡋࡀࡆࡉࡕ ࡀࡉࡅࡄࡉࡕ ࡀࡁࡍࡀࡀࡂࡖ ࡀࡕࡍࡀࡌ ࡀࡃࡂࡀࡎ ࡂࡉࡓࡍࡉ ࡋࡏࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡋࡀࡆࡉࡕ ࡀࡉࡅࡄࡉࡕ ࡀࡓࡍࡅࡖ ࡀࡕࡍࡀࡌ ࡀࡃࡂࡀࡎ ࡀࡓࡍࡅ ࡋࡏࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡋࡀࡆࡉࡕ ࡀࡉࡅࡄࡉࡕ ࡍࡀࡊࡉࡔࡖ ࡀࡕࡍࡀࡌ ࡀࡃࡂࡀࡎ ࡀࡄࡉࡔࡌࡋࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡋࡀࡆࡉࡕ ࡀࡉࡅࡄࡉࡕ ࡀࡌࡀࡉࡖ ࡀࡕࡍࡀࡌ ࡀࡃࡂࡀࡎ ࡀࡉࡌࡀࡌࡀࡉ ࡋࡏࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡋࡀࡆࡉࡕ ࡀࡉࡅࡄࡉࡕ ࡍࡀࡁࡉࡃࡅࡂࡖ ࡀࡕࡍࡀࡌ ࡀࡃࡂࡀࡎ ࡀࡉࡓࡊࡅࡏࡋࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡋࡀࡆࡉࡕ ࡀࡉࡅࡄࡉࡕ ࡍࡀࡁࡉࡃ ࡅࡂ ࡀࡉࡁࡌࡀࡂࡀࡅ ࡔࡉࡉࡐࡀࡖ ࡀࡃࡂࡀࡎ ࡀࡔࡃࡅࡒࡖ ࡀࡄࡅࡓ ࡋࡏࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡍࡀࡁࡅࡓ ࡍࡌ ࡐࡀࡋࡀ ࡀࡉࡋࡉࡉࡓࡏࡅ ࡍࡀࡁࡅࡓ ࡍࡌ ࡐࡀࡋࡀ ࡊࡀࡋࡉࡉࡓࡏࡅ

ࡍࡀࡁࡉࡃ ࡅࡂࡁ ࡀࡉࡍࡁࡀࡂࡀ ࡀࡔࡉࡐࡀࡖ ࡀࡉࡋࡉࡅࡄ ࡀࡉࡀࡓ ࡌࡉࡄࡀࡓ ࡀࡕࡀ ࡋࡀࡆࡉࡕ ࡇࡋࡀࡓࡀࡃࡅ ࡀࡉࡓࡀ ࡀࡉࡕࡀࡖ ࡀࡉࡓࡀࡖ ࡀࡕࡍࡀࡌ ࡀࡉࡅࡄࡉࡕ ࡋࡀࡆࡉࡕ ࡇࡋࡀࡓࡀࡃࡅ ࡀࡁࡉࡃ ࡀࡉࡕࡀࡖ ࡀࡁࡉࡃࡖ ࡀࡕࡍࡀࡌ ࡀࡉࡅࡄࡉࡕ ࡋࡀࡆࡉࡕ ࡇࡋࡁࡍࡉࡀࡂࡅ ࡀࡁࡍࡀࡀࡂ ࡀࡉࡕࡀࡖ ࡀࡁࡍࡀࡀࡂࡖ ࡀࡕࡍࡀࡌ ࡀࡉࡅࡄࡉࡕ ࡋࡀࡆࡉࡕ ࡀࡋࡔࡀࡁࡅ ࡀࡓࡍࡅࡁ ࡀࡐࡋࡍࡀࡖ ࡀࡓࡍࡅࡖ ࡀࡕࡍࡀࡌ ࡀࡉࡅࡄࡉࡕ ࡋࡀࡆࡉࡕ ࡍࡀࡊࡉࡕࡔࡉࡌࡅ ࡍࡀࡊࡉࡔࡁ ࡀࡐࡋࡍࡀࡖ ࡍࡀࡊࡉࡔࡖ ‖ ࡀࡕࡍࡀࡌ ࡀࡉࡅࡄࡉࡕ ࡋࡀࡆࡉࡕ ࡀࡁࡀࡈࡅ ࡀࡉࡌࡁ ࡋࡐࡉࡍࡀࡖ ࡀࡌࡀࡉࡖ ࡀࡕࡍࡀࡌ ࡀࡉࡅࡄࡉࡕ ࡋࡀࡆࡉࡕ ࡍࡀࡁࡉࡃ ࡅࡂࡁ ࡔࡉࡉࡐࡀࡖ ࡍࡀࡁࡉࡃࡅࡂ ࡕࡍࡀࡌ ࡀࡉࡅࡄࡉࡕ {ࡀࡃࡂࡀࡎ ࡀࡕࡉࡀࡁࡖ ࡀࡃࡂࡀࡎࡀࡋࡅ} ࡍࡀࡁࡉࡃ ࡅࡂ ࡀࡉࡁࡌࡀࡂࡀ ࡕࡍࡀࡌ ࡀࡉࡅࡄࡉࡕ ࡀࡉࡋࡉࡅࡄ ࡀࡉࡀࡓ ࡌࡉࡄࡀࡓ ࡀࡕࡀ ࡀࡉࡀࡓ ࡌࡉࡄࡀࡓ ࡊࡀࡋࡉࡅࡄ ࡍࡉࡆࡉࡀࡄ ࡍࡀࡀ ࡍࡀࡀࡉࡀࡓ ࡀࡐࡉࡋࡀࡖ ࡐࡀࡋࡀ ࡍࡀࡀ

ࡀࡉࡋࡉࡓࡅ :ࡀࡉࡋࡉࡏࡓࡅ 24 I ࡇࡍࡉࡉࡌࡏࡅ :ࡇࡍࡉࡉࡌࡏ | I ࡇࡉࡉࡕࡀࡉࡏ :ࡇࡉࡕࡉࡀࡉࡏ | >ABCDHJ :ࡇࡍࡉࡉࡌࡏ ࡇࡉࡕࡉࡀࡉࡏ ࡀࡉࡋࡉࡌ ࡍࡀࡁࡉࡃ ࡅࡂࡁ ࡀࡉࡍࡁࡀࡂࡀ ࡀࡔࡉࡐࡀࡖ | I ࡀࡔࡉࡉࡐࡀࡖ :ࡀࡔࡉࡐࡀࡖ 23 >J :ࡀࡉࡓࡀࡖ ࡀࡕࡍࡀࡌ ࡀࡉࡅࡄࡉࡕ ࡋࡀࡆࡉࡕ ࡀࡉࡅࡄࡉࡕ 26–25 C ࡉࡀࡓࡀࡖ :ࡀࡉࡓࡀࡖ | HI ࡇࡋࡉࡓࡀࡃࡅ; J ࡀࡉࡋࡀࡓࡀࡃࡅ :ࡇࡋࡀࡓࡀࡃࡅ | C ࡉࡀࡓࡀ :ࡀࡉࡓࡀ 25 A ࡀࡉࡋࡉࡉࡓࡅ; C ࡀࡉࡋࡉࡀࡓࡅ; DGHJ :ࡀࡃࡂࡀࡎ | GHI ࡔࡉࡌࡀࡔࡋࡖ :ࡔࡉࡌࡀࡔ ࡋࡏࡖ | C ࡉࡀࡓࡀࡖ ࡀࡕࡍࡀࡌ; G ࡀࡉࡓࡀࡖ ࡀࡕࡍࡀࡌ ࡀࡉࡅࡄࡉࡕ ࡋࡀࡆࡉࡕ ࡀࡉࡅࡄࡉࡕ ࡀࡉࡓࡀࡖ ࡀࡕࡍࡀࡌ :ࡀࡉࡓࡀࡖ ࡀࡕࡍࡀࡌ | H ࡀࡉࡅࡄࡉࡕࡅ :ࡀࡉࡅࡄࡉࡕ 26 :ࡀࡃࡂࡀࡎ | G ࡀࡓࡉࡎ ࡋࡏ; H ࡀࡓࡉࡎࡋࡖ; I ࡀࡓࡉࡎ ࡋࡏࡖ; J ࡀࡓࡉࡎࡋ :ࡀࡓࡉࡎ ࡋࡏࡖ 28 >J :ࡋࡀࡆࡉࡕ ࡀࡉࡅࡄࡉࡕ | C ࡀࡕࡍࡀࡌࡀ :ࡀࡕࡍࡀࡌ | CHI ࡇࡋࡀࡓࡉࡃࡅ :ࡇࡋࡀࡓࡀࡃࡅ 27 AC ࡇࡃࡀࡂࡎ :ࡀࡐࡋࡍࡀࡖ 31 GHI ࡂࡉࡓࡍࡉࡋࡖ; J ࡂࡀࡓࡍࡉࡋࡖ :ࡂࡉࡓࡍࡉ ࡋࡏࡖ | C ࡀࡕࡍࡀࡌࡀ :ࡀࡕࡍࡀࡌ 30 J ࡀࡍࡁࡀࡂࡖ :ࡀࡁࡍࡀࡀࡂࡖ | C ࡀࡕࡍࡀࡌࡀ; J ࡍࡀࡌ :ࡀࡕࡍࡀࡌ 29 AC ࡇࡃࡀࡂࡎ; J ࡀࡉࡃࡂࡀࡎ H ࡀࡕࡍࡀࡌ :ࡀࡓࡍࡅࡖ ࡀࡕࡍࡀࡌ 32 >B :ࡀࡉࡅࡄࡉࡕ | G ࡀࡓࡍࡅ ࡕࡍࡀࡌ :ࡀࡓࡍࡅࡖ ࡀࡕࡍࡀࡌ | B ࡀࡉࡅࡄࡉࡕ ࡋࡀࡆࡉࡕ :1ࡋࡀࡆࡉࡕ | J ࡋࡉࡔࡀࡁࡅ :ࡀࡋࡔࡀࡁࡅ | C ࡀࡓࡍࡅࡁࡀ :ࡀࡓࡍࡅࡁ | J ࡋࡐࡉࡍࡀࡖ ࡀࡕࡍࡀࡌࡀ; G ࡍࡀࡊࡉࡔ ࡕࡍࡀࡌ; I ࡍࡀࡊࡉࡔࡖ ࡀࡕࡍࡀࡌ :ࡍࡀࡊࡉࡔࡖ ࡀࡕࡍࡀࡌ | ACD ࡋࡐࡉࡍࡀࡖ :ࡀࡐࡋࡍࡀࡖ 33 GHIJ ࡀࡓࡍࡅࡋࡖ :ࡀࡓࡍࡅ ࡋࡏࡖ | C ࡀࡓࡍࡅࡖ ࡀࡕࡍࡀࡌࡀ; G ࡀࡓࡍࡅࡖ ࡕࡍࡀࡌࡀ; ࡀࡄࡉࡔࡌ ࡋࡏࡖ :ࡀࡄࡉࡔࡌࡋࡖ | AC ࡍࡀࡊࡉࡔࡖ ࡀࡕࡍࡀࡌࡀ; D ࡍࡀࡊࡉࡔࡖ ࡀࡕࡍࡀࡌࡏ; G ࡍࡀࡊࡉࡔ ࡕࡍࡀࡌ; I ࡍࡀࡊࡉࡔࡖ ࡀࡕࡍࡀࡌ :ࡍࡀࡊࡉࡔࡖ ࡀࡕࡍࡀࡌ | >H :ࡀࡉࡅࡄࡉࡕ 34 C ࡍࡀࡊࡉࡔࡖ ࡀࡌࡀࡉࡖ ࡀࡕࡍࡀࡌࡀ; GIJ ࡀࡌࡀࡉ ࡕࡍࡀࡌ :ࡀࡌࡀࡉࡖ ࡀࡕࡍࡀࡌ | >C :ࡀࡉࡅࡄࡉࡕ 36 C ࡀࡌࡀࡉࡖ ࡀࡕࡍࡀࡌࡀ; GI ࡀࡌࡀࡉ ࡕࡍࡀࡌ; J ࡀࡌࡀࡉ ࡀࡕࡍࡀࡌ :ࡀࡌࡀࡉࡖ ࡀࡕࡍࡀࡌ | J ࡀࡐࡋࡍࡀ :ࡋࡐࡉࡍࡀࡖ 35 H C ࡀࡔࡉࡉࡐࡀࡖ; G ࡀࡔࡉࡐࡀࡖ; H ࡔࡉࡉࡀࡁࡖ; I ࡀࡔࡉࡉࡐࡀࡖ :ࡔࡉࡉࡐࡀࡖ 37 ACD ࡀࡉࡃࡂࡀࡎ :ࡀࡃࡂࡀࡎ | D ࡀࡉࡌࡉࡌࡀࡉ ࡋࡏࡖ; GHI ࡀࡉࡌࡀࡌࡀࡉࡋࡖ; J ࡀࡌࡀࡉࡋࡖ :ࡀࡉࡌࡀࡌࡀࡉ ࡋࡏࡖ | C ࡀࡉࡅࡄࡉࡕ | A ࡍࡀࡁࡉࡃࡅࡂ ࡕࡍࡀࡌ; BD ࡍࡀࡁࡉࡃࡅࡂࡖ ࡀࡕࡍࡀࡌ; GI ࡍࡀࡁࡉࡃ ࡅࡂ ࡕࡍࡀࡌ; H ࡍࡀࡁࡉࡃ ࡅࡂࡁ ࡀࡕࡍࡀࡌ; J ࡍࡀࡁࡉࡃ ࡅࡉࡂ ࡕࡍࡀࡌ :ࡍࡀࡁࡉࡃࡅࡂࡖ ࡀࡕࡍࡀࡌ | BC ࡀࡉࡅࡄࡉࡕ ࡋࡀࡆࡉࡕ :1ࡋࡀࡆࡉࡕ :ࡀࡉࡓࡊࡅࡏࡋࡖ | B ࡍࡀࡁࡉࡃ ࡅࡂࡁ; >C; GI ࡍࡀࡁࡉࡃ ࡅࡂ ࡕࡍࡀࡌ ࡀࡉࡅࡄࡉࡕ; H ࡍࡀࡁࡉࡃ ࡅࡂࡁ ࡀࡕࡍࡀࡌ ࡀࡉࡅࡄࡉࡕ; J ࡍࡀࡁࡉࡃ ࡅࡂ ࡕࡍࡀࡌ ࡀࡉࡅࡄࡉࡕ :ࡍࡀࡁࡉࡃࡅࡂ ࡕࡍࡀࡌ ࡀࡉࡅࡄࡉࡕ 38 >BCJ :ࡋࡀࡆࡉࡕ ࡀࡉࡃࡀࡂࡀࡎࡋࡅ; I ࡀࡃࡂࡀࡎ ࡀࡕࡉࡀࡁࡖ ࡀࡃࡀࡂࡀࡎࡋࡅ; >J :ࡀࡃࡂࡀࡎ ࡀࡕࡉࡀࡁࡖ ࡀࡃࡂࡀࡎࡀࡋࡅ 39 AD ࡀࡉࡃࡂࡀࡎ :ࡀࡃࡂࡀࡎ | B ࡀࡉࡓࡊࡅࡏ ࡋࡏࡖ; D ࡀࡉࡓࡊࡅࡋࡏࡖ; GHI ࡀࡉࡓࡊࡅࡏࡋ; J ࡀࡉࡓࡊࡅࡅࡏࡋ >IJ :ࡀࡉࡅࡄࡉࡕ | AC ࡅࡁ ࡀࡉࡁࡌࡀࡂࡀࡅ; B ࡅࡂࡁ; D ࡅࡂ ࡀࡉࡁࡌࡀࡂࡅ; GIJ ࡅࡂ ࡀࡉࡍࡁࡀࡂࡀ; H ࡅࡂࡁ ࡀࡉࡍࡁࡀࡂࡅࡀ :ࡅࡂ ࡀࡉࡁࡌࡀࡂࡀࡅ | I ࡀࡔࡉࡉࡐࡀࡖ :ࡔࡉࡉࡐࡀࡖ | H ࡀࡃࡂࡀࡎ ࡀࡕࡉࡀࡁࡖ ࡀࡉࡁࡌࡀࡂࡀ; J ࡍࡀࡁࡉࡃ ࡅࡂ ࡀࡉࡍࡁࡀࡂࡀ :ࡍࡀࡁࡉࡃ ࡅࡂ ࡀࡉࡁࡌࡀࡂࡀ | BGH ࡀࡉࡅࡄࡉࡕ; J ࡕࡍࡀࡌ :ࡕࡍࡀࡌ ࡀࡉࡅࡄࡉࡕ 40 B ࡀࡕࡍࡀࡌ; C ࡀࡉࡅࡄࡉࡕ ࡕࡍࡀࡌ; I ࡀࡉࡅࡄࡉࡕ ࡋࡀࡆࡉࡕ :ࡀࡉࡅࡄࡉࡕ ࡋࡀࡆࡉࡕ 40–39 ࡅࡂࡁ ࡀࡉࡁࡌࡀࡂ; D ࡍࡀࡁࡉࡃ ࡅࡂ ࡀࡉࡁࡌࡀࡂࡖ; G ࡍࡀࡁࡉࡃ ࡅࡂࡁ ࡀࡉࡍࡁࡀࡂࡀ; >H; I ࡍࡀࡁࡉࡃ ࡅࡂ ࡀࡉࡁࡌࡀࡂࡀ ࡕࡍࡀࡌ ࡀࡉࡅࡄࡉࡕ ࡍࡀࡁࡉࡃ ࡅࡂ ࡀࡉࡁࡌࡀࡂࡀ ࡕࡍࡀࡌ ࡀࡉࡅࡄࡉࡕ ࡋࡀࡆࡉࡕ ࡀࡉࡅࡄࡉࡕ ࡍࡀࡁࡉࡃ ࡅࡂ C ࡍࡀࡌ :ࡍࡌ | BGHI ࡀࡉࡋࡉࡓࡏࡅ; J ࡀࡉࡋࡉࡓࡅ :ࡀࡉࡋࡉࡉࡓࡏࡅ | AC ࡀࡉࡋࡉࡅࡄࡀ :ࡀࡉࡋࡉࡅࡄ 41 H ࡀࡔࡃࡒࡖ :ࡀࡔࡃࡅࡒࡖ | GJ ࡀࡄࡅࡓࡋࡖ; H ࡀࡄࡅࡓࡖ :ࡀࡄࡅࡓ ࡋࡏࡖ | B ࡍࡀࡁࡉࡃ CGHI ࡊࡀࡋࡉࡓࡏࡅ :ࡊࡀࡋࡉࡉࡓࡏࡅ | I ࡀࡉࡋࡉࡅࡄ ࡀࡉࡀࡓ :ࡀࡉࡀࡓ | AD ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ | >B :ࡍࡀࡁࡅࡓ ࡍࡌ ࡐࡀࡋࡀ ࡊࡀࡋࡉࡉࡓࡏࡅ ࡀࡉࡀࡓ ࡌࡉࡄࡀࡓ ࡊࡀࡋࡉࡅࡄ ࡍࡉࡆࡉࡀࡄ ࡍࡀࡀ | >H :ࡍࡀࡀ 42 DH ࡍࡀࡉࡉࡀࡓ; GJ ࡍࡀࡀࡉࡀࡓࡖ :ࡍࡀࡀࡉࡀࡓ | B ࡐࡀࡋࡀࡖ :ࡀࡐࡉࡋࡀࡖ | GJ ࡍࡀࡀࡖ :ࡍࡀࡀ 43

25

30

35

40

Translation | 73

12:23 – 12:43

If one remains behind beside in the fold,

from where shall I get a replacement?209

“Come, be a shepherd’s helper for me,

and tend a thousand out of a myriad for me!

25 If a lion comes and takes one,

she’ll be the lion’s share.

She’ll be the lion’s share,

because she worships the sun.210

If a wolf comes and takes one,

she’ll be the wolf’s share.

She’ll be the wolf’s share,

because she worships the moon.

If a thief comes and steals one,

she’ll be the thief’s share.

30 She’ll be the thief’s share,

because she worships Mars.

If one falls in a fire and burns up,

she’ll be the fire’s share.

She’ll be the fire’s share,

because she worships fire.

If one falls in the muck and gets stuck,

she’ll be the muck’s share.

She’ll be the muck’s share,

because she worships the oily one.211

35 If one falls in the water and drowns,

she’ll be the sea’s share.

She’ll be the sea’s share,

because she worships the seas.

If one remains behind in the fold,

she will go be the foldergeist’s share.

She’ll be the foldergeist’s share,

because she worships the gods of Nippur,

{but does not worship what the house worships.}212

If one remains and goes beside the foldergeist,

40 she’ll be beside the foldergeist’s share,

because she worships the ‘Holy’ Spirit.

Come, be a shepherd’s helper for me,

and tend for me a thousand out of a myriad!”

“Then I’ll be a shepherd’s helper for you,

and I’ll tend a thousand out of a myriad for you.

I’ll tend a thousand thousands!”

209 Line 23 is missing from all manuscripts save GI. 210 “She’ll be the lion’s share” is missing from lines 25 and 26 in J. 211 Literally “the one anointed by oil.” 212 This is apparently an interpolation. It is missing entirely from J. H has “and she worships the worshippers of the house,” and I has “and she worships the worshipper of the house.”

‫‪74 | Text‬‬

‫‪45‬‬

‫ࡅࡌࡍ ࡓࡅࡁࡀࡍ ࡖࡒࡅࡃࡀࡌࡇ ࡎࡀࡂࡃࡉࡀ‬ ‫ࡎࡉࡋࡒࡉࡕ ࡏࡋ ࡈࡅࡓࡉࡀ ࡓࡀࡌࡉࡀ‬ ‫ࡏࡆࡋࡉࡕ ࡅࡀࡔࡀࡊࡕࡇ ࡏࡀࡊ ࡂࡉࡑࡀࡐ ࡋࡀࡂࡀࡑࡀࡐ‬ ‫ࡅࡀࡕࡀࡍࡕࡇ ࡁࡌࡅࡆࡀࡉࡍࡀ ࡕࡀࡒࡋࡉࡀ‬

‫ࡔࡂࡅࡋࡉࡀ ࡌࡉࡀࡍࡉࡄࡅࡍ‬ ‫ࡅࡉࡍࡄࡕࡉࡕ ࡏࡋ ࡀࡍࡄࡋࡉࡀ ࡀࡌࡅࡒࡉࡀ ‖‬ ‫ࡄࡃࡀ ࡄࡃࡀ ࡋࡂࡀࡈࡕࡇ ࡁࡉࡀࡌࡉࡀࡍࡉ‬ ‫ࡕࡀࡒࡋࡉࡀ ࡀࡋࡀࡐ ࡌࡍ ࡓࡅࡁࡀࡍ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫]‪[49‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫‪10‬‬

‫‪15‬‬

‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡏࡋࡅࡊࡍ ࡀࡌࡉࡓࡀࡍ ࡅࡌࡀࡓࡐࡉࡔࡀࡍ‬ ‫ࡋࡀࡕࡉࡄࡅࡍ ࡌࡀࡍ ࡄࡔࡅࡀࡊ‬ ‫ࡏࡕࡀࡓࡐࡀࡔ ࡌࡍ ࡁࡉࡔࡀ ࡅࡈࡀࡁࡀ‬ ‫ࡓࡄࡅࡌ ࡅࡀࡎࡁࡀࡓ ࡄࡃࡀࡃࡉࡀ‬ ‫ࡄࡆࡅࡍ ࡅࡔࡅࡌࡀ ࡅࡏࡕࡀࡓࡐࡀࡔ‬ ‫ࡉࡀࡕࡁࡉࡀ ࡅࡁࡀࡉࡉࡍ ࡈࡀࡁࡉࡀ‬ ‫ࡀࡌࡓࡉࡀ ࡈࡀࡁࡉࡀ ࡅࡌࡉࡕࡌࡉࡋࡉࡊࡀ ࡅࡀࡌࡓࡉࡀ‬ ‫ࡌࡀࡍ ࡉࡍࡕࡉࡀ ࡅࡌࡀࡍ ࡖ‖ࡉࡍࡌࡀࡓࡋࡉࡀ‬ ‫ࡌࡀࡍ ࡉࡍࡕࡉࡀ ࡅࡌࡀࡍ ࡖࡉࡍࡌࡀࡓࡋࡉࡀ‬ ‫ࡌࡉࡌࡀࡓ ࡀࡌࡓࡉࡀ ࡈࡀࡁࡉࡀ ࡅࡌࡉࡕࡀࡓࡐࡉࡔࡉࡀ‬ ‫ࡕࡓࡉࡍ ࡌࡀࡋࡉࡊࡀ ࡄࡅࡍ‬ ‫ࡌࡀࡋࡀࡊ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ‬ ‫ࡌࡀࡋࡀࡊ ࡖࡄࡀࡆࡉࡍ ࡃࡀࡓࡉࡀ‬ ‫ࡕࡀࡂࡀ ࡎࡀࡌࡋࡇ ࡖࡄࡔࡅࡀࡊ‬ ‫ࡄࡉࡓࡁࡀ ࡋࡂࡀࡈ ࡁࡉࡀࡌࡉࡇࡍ‬ ‫ࡅࡁࡇࡍ ࡄࡃࡀࡃࡉࡀ ࡂࡀࡈࡋࡉࡀ‬

‫ࡁࡄࡉࡓࡉࡀ ࡅࡔࡀࡋࡌࡀࡉࡍࡀ ࡖࡃࡀࡉࡓࡉࡀ ࡁࡂࡀࡅࡇ ࡖࡀࡋࡌࡀ‬ ‫ࡅࡀࡉࡀࡍࡉࡅࡊࡍ ࡕࡓࡅࡑ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡏࡕࡀࡓࡐࡀࡔ ࡌࡍ ࡁࡉࡔࡀ ࡄࡀࡈࡉࡀ ࡖࡀࡕࡀࡓ ࡄࡔࡅࡊ‬ ‫ࡖࡄࡀࡈࡀࡉࡅࡊࡍ ࡅࡄࡀࡅࡁࡅࡊࡍ ࡌࡉࡔࡕࡁࡉࡒࡋࡅࡊࡍ‬ ‫ࡅࡎࡀࡒ ࡁࡆࡀࡅࡊࡕࡀ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡅࡌࡊࡀ ࡖࡁࡀࡉࡉࡍࡀ ࡅࡌࡉࡕࡀࡓࡐࡉࡔࡉࡀ‬ ‫ࡅࡌࡀࡍ ࡀࡍࡅࡃࡀࡍ ࡅࡌࡀࡍ ࡀࡍࡓࡐࡉࡔࡀࡍ‬ ‫ࡖࡄࡀࡃ ࡄࡅࡀ ࡌࡀࡋࡀࡊ ࡏࡅ ࡀࡕࡓࡉࡍ‬

‫]‪[50‬‬

‫ࡕࡓࡉࡍ ࡉࡊࡀࡉࡍࡀ ࡏࡕࡉࡒࡓࡅࡍ‬ ‫ࡅࡌࡀࡋࡀࡊ ࡖࡁࡀࡓࡉࡅࡕ ࡀࡋࡌࡉࡀ‬ ‫ࡄࡉࡓࡁࡀ ࡅࡕࡀࡂࡀ ࡖࡄࡔࡅࡀࡊ ࡎࡀࡌࡋࡇ‬ ‫ࡅࡄࡉࡓࡁࡀ ࡁࡉࡀࡌࡉࡇࡍ ࡋࡂࡀࡈ‬ ‫ࡅࡒࡀࡉࡉࡌ ࡋࡁࡇࡍ ࡌࡂࡀࡈࡉࡋࡅࡍ‬

‫‪ࡋࡏ :ࡀࡉࡓࡅࡈ ࡋࡏ | G ࡕࡉࡒࡋࡉࡎࡖ; HJ ࡕࡉࡒࡋࡀࡎࡖ :ࡕࡉࡒࡋࡉࡎ 45 B ࡀࡉࡋࡅࡂ; HJ ࡀࡉࡋࡉࡂࡀࡔ :ࡀࡉࡋࡅࡂࡔ | BD ࡀࡃࡂࡀࡎ :ࡀࡉࡃࡂࡀࡎ | C ࡉࡀࡌࡀࡃࡒࡖ; J ࡀࡉࡌࡀࡃࡅࡒࡖ :ࡇࡌࡀࡃࡅࡒࡖ 44‬‬ ‫ࡈࡅࡓࡉࡀ ‪GJ ࡉࡐࡀࡑࡉࡂ ࡗ; H ࡉࡐࡀࡑࡀࡂ ࡗ :ࡐࡀࡑࡉࡂ ࡊࡀࡏ | GHIJ ࡕࡊࡉࡔࡀࡅ :ࡇࡕࡊࡀࡔࡀࡅ 46 J ࡉࡀࡋࡄࡍࡀ :ࡀࡉࡋࡄࡍࡀ | >GHJ; I ࡋࡏ :2ࡋࡏ | H ࡀࡉࡌࡉࡓ :ࡀࡉࡌࡀࡓ | GHJ ࡀࡉࡓࡅࡈࡋ; I‬‬

‫;ࡏࡀࡊ ࡂࡉࡄࡀࡐ ‪:2ࡀࡉࡋࡒࡀࡕ | GHJ ࡀࡋࡒࡀࡕ :1ࡀࡉࡋࡒࡀࡕ | C ࡀࡍࡉࡀࡆࡅࡌࡁࡀ :ࡀࡍࡉࡀࡆࡅࡌࡁ | J ࡇࡕࡉࡍࡀࡕࡀࡅ :ࡇࡕࡍࡀࡕࡀࡅ 47 B ࡐࡀࡄࡀࡂࡀࡋ; J ࡐࡀࡄࡀࡂࡀࡋ :ࡐࡀࡑࡀࡂࡀࡋ | AC ࡐࡀࡑࡉࡂࡊࡉ; B‬‬ ‫ࡕࡀࡒࡉࡋࡉࡀ ‪| GHJ ࡍࡀࡓࡀࡌࡀ :ࡍࡀࡓࡉࡌࡀ 1 C ࡀࡊࡉࡆࡅ :ࡀࡊࡉࡀࡆࡅ | C ࡍࡉࡉࡀࡕࡔࡌ :ࡍࡉࡉࡀࡕࡔࡉࡌ 48 ACD ࡀࡐࡉࡋࡀ :ࡐࡀࡋࡀ | H ࡀࡋࡒࡀࡕ; J‬‬

‫ࡅࡌࡀࡓࡐࡉࡔࡀࡍ‪ࡍࡀࡔࡉࡐࡓࡌࡅ; H ࡍࡀࡐࡔࡀࡌࡅ :‬‬

‫‪C ࡑࡅࡓࡕࡀ; J ࡑࡉࡓࡕ :ࡑࡅࡓࡕ | ACI ࡊࡀࡅࡔࡄ ࡍࡀࡌ; B ࡊࡀࡅࡔࡄ ࡀࡕࡍࡀࡌ; D‬‬

‫‪ࡊࡀࡅࡔࡄࡖ ࡀࡕࡍࡀࡌ :ࡊࡀࡅࡔࡄ ࡍࡀࡌ 2 G ࡇࡓࡉࡀࡃࡖ :ࡀࡉࡓࡉࡀࡃࡖ | C ࡀࡉࡓࡉࡄࡁࡀ :ࡀࡉࡓࡉࡄࡁ | AC‬‬ ‫‪CGHJ ࡀࡉࡔࡉࡁ ࡀࡔࡉࡁ | H ࡔࡀࡐࡓࡀࡕࡏࡅ; J ࡔࡉࡐࡓࡉࡕࡏࡅ ࡔࡀࡐࡓࡀࡕࡏ | GHJ ࡀࡉࡁࡀࡈࡋ :ࡀࡁࡀࡈࡅ | GHJ ࡀࡉࡔࡉࡁ :1ࡀࡔࡉࡁ | H ࡔࡀࡐࡓࡀࡕࡏࡅ; J ࡔࡉࡐࡓࡉࡕࡏࡅ :1ࡔࡀࡐࡓࡀࡕࡏ 3‬‬ ‫ࡄࡔࡅࡊ‪HJ ࡍࡊࡅࡋࡒࡉࡁࡉࡕࡔࡉࡌ :ࡍࡊࡅࡋࡒࡉࡁࡕࡔࡉࡌ | AD ࡍࡊࡅࡉࡀࡁࡅࡀࡄࡅ :ࡍࡊࡅࡁࡅࡀࡄࡅ | ACI ࡀࡉࡃࡀࡃࡄࡀ :ࡀࡉࡃࡀࡃࡄ | BD ࡓࡀࡁࡎࡅ; GHJ ࡓࡀࡁࡆࡀࡅ :ࡓࡀࡁࡎࡀࡅ 4 C ࡊࡀࡅࡔࡄ :‬‬ ‫;ࡌࡉࡔࡕࡁࡉࡒࡋࡀࡅࡊࡍ ‪:ࡀࡊࡌࡅ | GH ࡀࡍࡉࡉࡀࡁࡅ; J ࡉࡍࡀࡉࡀࡁࡅ :ࡍࡉࡉࡀࡁࡅ 6 GHJ ࡊࡅࡀࡆࡁ :ࡀࡕࡊࡅࡀࡆࡁ | >B; J ࡔࡉࡐࡓࡉࡕࡏࡅ :ࡔࡀࡐࡓࡀࡕࡏࡅ 5 A ࡍࡊࡅࡀࡋࡒࡉࡁࡉࡕࡔࡉࡌ; D ࡍࡊࡅࡉࡋࡒࡉࡁࡉࡕࡔࡉࡌ; G‬‬ ‫ࡌࡊࡀ ‪ACDI ࡀࡉࡕࡍࡉࡖ :ࡀࡉࡕࡍࡉ 8 B ࡀࡉࡓࡌࡀ :ࡀࡉࡓࡌࡀࡅ | CD ࡀࡊࡉࡋࡀࡌࡕࡉࡌࡅ :ࡀࡊࡉࡋࡉࡌࡕࡉࡌࡅ 7 >ABD :ࡀࡉࡁࡀࡈ ࡀࡉࡓࡌࡀ ࡀࡉࡔࡉࡐࡓࡀࡕࡉࡌࡅ ࡀࡍࡉࡉࡀࡁࡖ ࡀࡊࡌࡅ 7–6 GHJ‬‬ ‫ࡖࡉࡍࡌࡀࡓࡋࡉࡀ‪ࡀࡉࡋࡓࡀࡌࡍࡉ; J ࡇࡋࡓࡀࡌࡍࡉ :ࡀࡉࡋࡓࡀࡌࡍࡉࡖ | CI ࡀࡉࡕࡍࡉࡖ :ࡀࡉࡕࡍࡉ | C ࡍࡀࡌࡅ :ࡍࡀࡌ 9 J ࡍࡅࡃࡅࡍࡀ :ࡍࡀࡃࡅࡍࡀ | ACDI ࡍࡀࡌ :2ࡍࡀࡌࡅ | G ࡀࡉࡋࡓࡀࡌࡍࡉ; HJ ࡇࡋࡓࡀࡌࡍࡉ :‬‬ ‫‪GHJ ࡀࡓࡀࡃ :ࡀࡉࡓࡀࡃ 13 GJ ࡕࡅࡉࡓࡉࡁࡖ :ࡕࡅࡉࡓࡀࡁࡖ | J ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡀࡄࡖ 12 GHJ ࡍࡉࡓࡕࡅ :2ࡍࡉࡓࡕ 11 D ࡍࡉࡓࡕࡏ; GHI ࡍࡉࡓࡕ :ࡍࡉࡓࡕࡀ | GHJ ࡃࡀࡄ :ࡃࡀࡄࡖ | ABD‬‬ ‫ࡎࡀࡌࡋࡇ‪G ࡈࡉࡂࡋ :ࡈࡀࡂࡋ 15 G ࡈࡉࡂࡋ :ࡈࡀࡂࡋ | C ࡍࡇࡉࡌࡀࡉࡁࡀ :ࡍࡇࡉࡌࡀࡉࡁ | J ࡀࡁࡓࡉࡄ :ࡀࡁࡓࡉࡄࡅ | ACG ࡇࡋࡌࡉࡎ :ࡇࡋࡌࡀࡎ | J ࡀࡂࡀࡕ :ࡀࡂࡀࡕ 14 CG ࡇࡋࡌࡉࡎ; J ࡀࡉࡋࡌࡉࡎ :‬‬ ‫ࡁࡉࡀࡌࡉࡇࡍ‪AC ࡀࡉࡃࡀࡃࡄࡀ :ࡀࡉࡃࡀࡃࡄ | HJ ࡀࡍࡉࡁࡅ :ࡍࡇࡁࡅ 16 GHJ ࡍࡅࡁࡉࡈࡀࡂࡌ :ࡍࡅࡋࡉࡈࡀࡂࡌ | C ࡍࡇࡁࡉࡋ; G ࡍࡇࡁࡉࡁ; HJ ࡀࡍࡉࡁࡁ :ࡍࡇࡁࡋ | J ࡀࡍࡉࡉࡌࡀࡉࡁ :‬‬ ‫‪:2‬‬

‫‪:2‬‬

Translation | 75

12:44 – 13:16

Out of the myriad that bow down before him, 45 I climbed tall mountains,

some were lost to me; and I plumbed deep ravines.

I went and found there was nothing to pluck.213

One by one, I take them with my right hand,

and I set them balancing in the scales.

A thousand balance out of a myriad.

The triumphant Life speaks,

and the man who went here triumphs!

In the name of the Great Life,

may the sublime light be magnified!

13. To you I am speaking and teaching,

the chosen and perfect who are living in the world.

Don’t be part of the darkness,

and set your eyes upon light’s place.

Separate yourself from the evil to the good,

from the sinning evildoers of darkness’ place.

Love and teach one another,

so that your sins and trespasses may be forgiven.

5 Watch, listen, and learn,

Good people sit and argue,

and successfully rise to light’s place. and how they argue and learn!

Good people talk, deliberate, and say, “Who will come and tell me?

Who will inform me and teach me?

Who will come,

and tell me, whether it was one king or two?”

10 Good people tell tales,

instructing one another,

“There were two kings,

and two principals were created:

the king of this world

and the king of the worlds beyond.

The king of these ages assumed

the sword and the crown of darkness;

He assumed the crown of darkness,

and took the sword in his right hand.

15 He took the sword in his right hand,

he began to slaughter his sons.

and his sons killed one another,

213 Literally “it does not pluck a plucking.” B “there was nothing to break;” GH “when it does not pluck anything,” J “when it does not break anything.”

76 | Text

ࡀࡉࡓࡀࡃ ࡕࡅࡉࡓࡉࡁࡖ ࡊࡀࡋࡀࡌࡅ ࡇࡋࡌࡀࡎ ࡀࡓࡅࡍࡄࡖ ࡀࡂࡀࡕ ࡈࡀࡂࡋ ࡍࡇࡉࡌࡀࡉࡁ ࡀࡈࡔࡊࡅࡅ ࡔࡉࡐࡓࡀࡌ ࡍࡇࡁࡅ ࡌࡉࡉࡀࡒ ࡀࡉࡔࡉࡐࡓࡀࡕࡉࡌ ࡀࡉࡃࡀࡃࡄ ࡍࡇࡁࡅ ࡀࡅࡄ ࡅࡄࡀࡌ ࡊࡀࡀࡄ ࡍࡌࡖ ࡀࡉࡊࡁࡊࡅ ࡇࡅࡀࡂࡁ ࡓࡀࡓࡀࡑࡈࡏ ࡀࡋࡃࡅ ࡉࡀࡌࡁ ࡋࡐࡉࡉࡕ ࡀࡕࡅࡎࡌ ࡀࡋࡃࡅ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡖ ࡇࡅࡀࡂࡋ ࡍࡅࡂࡎࡍࡀ [51]

ࡀࡕࡌࡉࡔࡍࡉ ࡀࡉࡄࡑࡀࡀࡋࡅ ࡍࡀࡐࡊࡀࡀࡋ ࡀࡕࡌࡉࡔࡍࡉࡋ ࡀࡉࡌࡅࡌࡀࡋࡅ ࡀࡉࡁࡊࡉࡀࡋ ࡀࡕࡌࡉࡔࡍࡉࡋ ࡀࡓࡉࡓࡀࡒࡀࡋࡅ ࡀࡌࡉࡌࡀࡄࡀࡋ ࡍࡇࡓࡀࡒ ࡀࡉࡋࡉࡃࡂ ࡋࡀࡃࡂࡉࡌ ࡀࡍࡉࡀࡁࡓࡅࡓ ࡕࡉࡁࡖ ࡀࡓࡕࡀࡋ ࡀࡊࡉࡀࡎࡅ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡖ ࡊࡀࡋࡀࡌࡋ ࡀࡁࡀࡔࡌࡖ ࡕࡀࡋࡁࡉࡂ ࡇࡅࡀࡂࡁ ࡀࡕࡅࡔࡉࡁ ࡃࡀࡁࡀ ࡀࡓࡍࡅ ࡍࡌ ࡀࡁࡀࡓࡒࡅ ࡀࡉࡃࡓࡀࡌࡖ ࡀࡋࡉࡀࡄࡋ ࡔࡀࡊࡁࡉࡌࡋ ࡀࡉࡌࡄࡀࡕ ࡀࡉࡌࡁ ࡍࡍࡅࡅࡌࡓࡅ ࡊࡀࡔࡀࡄ ࡊࡀࡅࡔࡄࡁ ࡀࡉࡅࡉࡌࡉࡓࡅ ࡀࡃࡓࡀࡌ ࡀࡒࡉࡆࡁ ࡀࡉࡅࡉࡌࡀࡓࡅ ࡀࡊࡋࡀ ࡀࡓࡍࡅࡁ ࡀࡉࡅࡉࡌࡉࡓࡅ ‖ ࡀࡋࡈࡀࡁ ࡀࡓࡂࡐࡀࡁ ࡀࡉࡅࡉࡌࡉࡓࡅ

ࡀࡉࡌࡋࡀ ࡕࡅࡉࡓࡀࡁࡖ ࡊࡀࡋࡀࡌ ࡀࡉࡌࡋࡀ ࡕࡅࡉࡓࡉࡁࡖ ࡊࡀࡋࡀࡌ ࡀࡓࡅࡍࡄࡖ ࡇࡋࡌࡀࡎ ࡀࡂࡀࡕ ࡍࡇࡉࡌࡀࡉࡁ ࡈࡀࡂࡋ ࡀࡈࡔࡊࡅ ࡍࡇࡁࡋ ࡍࡅࡋࡔࡉࡐࡓࡀࡌࡅ ࡌࡉࡉࡀࡒ ࡀࡉࡋࡓࡀࡌࡍࡉࡖ ࡍࡀࡌࡅ ࡀࡉࡕࡍࡉࡖ ࡍࡀࡌ ࡀࡄࡉࡒࡓ ࡃࡀࡍࡂ ࡀࡋࡃࡅ ࡀࡒࡓࡀ ࡀࡉࡎࡌࡉࡕ ࡀࡋࡃࡅ ࡀࡓࡉࡎࡅ ࡔࡉࡌࡀࡔ ࡀࡋࡃࡅ ࡀࡕࡌࡉࡔࡍࡉ ‖ ࡕࡀࡅࡄ ࡍࡉࡆࡉࡀࡄ ࡀࡁࡕࡀࡉ ࡕࡀࡅࡄ ࡍࡀࡊࡀࡁ ࡗ ࡀࡁࡕࡀࡉ ࡕࡀࡅࡄ ࡍࡀࡊࡀࡁ ࡗ ࡀࡁࡕࡀࡉ ࡕࡀࡅࡄ ࡍࡀࡊࡀࡁ ࡗ ࡀࡁࡕࡀࡉ ࡕࡀࡅࡄ ࡍࡀࡊࡀࡁ ࡗ ࡇࡔࡉࡓࡁ ࡇࡑࡋࡉࡓࡕ ࡓࡀࡉࡀࡖ ࡀࡋࡉࡊࡋࡅ ࡀࡓࡅࡍࡄࡖ ࡀࡊࡉࡌࡉࡎࡐࡀ ࡍࡇࡉࡀ ࡀࡊࡉࡀࡃ ࡀࡌࡉࡋࡔࡅࡕࡖ ࡀࡌࡐࡅ ࡔࡉࡁ ࡁࡉࡔࡀࡄࡖ ࡀࡌࡅࡉ ࡍࡌ ࡀࡁࡓ ࡀࡆࡂࡅࡓࡁ ࡆࡀࡂࡓ ࡀࡍࡃࡀࡂࡔ ࡓࡀࡃࡀࡕࡔࡏ ࡀࡉࡉࡄ ࡀࡉࡌࡋ ࡍࡍࡅࡉࡕࡀ ࡓࡅࡄࡍࡀࡖ ࡀࡓࡅࡍࡄࡋ ࡀࡉࡅࡉࡕࡀ ࡀࡌࡉࡎࡀࡁ ࡀࡒࡉࡆࡋ ࡀࡉࡅࡉࡕࡀ ࡀࡕࡉࡀࡄ ࡀࡓࡍࡅࡋ ࡀࡉࡅࡉࡕࡀ ࡀࡊࡉࡀࡃ ࡍࡀࡀࡌ ࡀࡕࡌࡉࡔࡍࡉࡋࡅ ࡀࡉࡅࡉࡕࡀ

J ࡀࡉࡋࡌࡀࡎ :ࡇࡋࡌࡀࡎ 19 ACG ࡇࡋࡌࡉࡎ; J ࡀࡉࡋࡌࡀࡎ :ࡇࡋࡌࡀࡎ 18 >ABCDI :ࡀࡉࡌࡋࡀ ࡕࡅࡉࡓࡉࡁࡖ ࡊࡀࡋࡀࡌ ࡀࡉࡓࡀࡃ ࡕࡅࡉࡓࡉࡁࡖ ࡊࡀࡋࡀࡌࡅ 18–17 GHJ ࡕࡅࡉࡓࡉࡁࡖ :ࡕࡅࡉࡓࡀࡁࡖ 17

:ࡍࡇࡁࡅ | GHJ ࡌࡉࡉࡀࡒࡅ :ࡌࡉࡉࡀࡒ | J ࡀࡍࡉࡉࡌࡀࡉࡁ :ࡍࡇࡉࡌࡀࡉࡁ | G ࡈࡉࡂࡋ :ࡈࡀࡂࡋ | C ࡀࡈࡔࡊࡅࡅ :ࡀࡈࡔࡊࡅ 20 C ࡈࡀࡂࡋࡀ; G ࡈࡉࡂࡋ :ࡈࡀࡂࡋ | J ࡀࡍࡉࡉࡌࡀࡉࡁ :ࡍࡇࡉࡌࡀࡉࡁ | ACG ࡇࡋࡌࡉࡎ;

ࡍࡅࡋࡔࡉࡐࡓࡀࡌ :ࡍࡅࡋࡔࡉࡐࡓࡀࡌࡅ | >J :ࡍࡅࡋࡔࡉࡐࡓࡀࡌࡅ ࡌࡉࡉࡀࡒ 21 GH ࡍࡅࡋࡔࡉࡐࡓࡀࡌ; J ࡍࡅࡋࡔࡉࡐࡓࡀࡕࡉࡌ :ࡔࡉࡐࡓࡀࡌ 20 >ABD :ࡌࡉࡉࡀࡒ ࡔࡉࡐࡓࡀࡌ ࡍࡇࡁࡅ 21–20 HJ ࡍࡇࡁ CGHJ ࡋࡉࡁࡉࡕ ࡊࡀࡀࡄ :ࡊࡀࡀࡄ | GHJ ࡍࡀࡌ :ࡍࡌࡖ | H ࡇࡋࡓࡀࡌࡍࡉ; J ࡇࡋࡓࡀࡌࡍࡉࡖ :ࡀࡉࡋࡓࡀࡌࡍࡉࡖ | BDGH ࡀࡉࡕࡍࡉ :ࡀࡉࡕࡍࡉࡖ | H ࡍࡌ :ࡍࡀࡌ 22 C ࡍࡇࡁࡉࡋ :ࡍࡇࡁࡋ | GH ࡕࡀࡎࡌ; D ࡕࡀࡐࡋࡍࡉࡅ ࡕࡉࡎࡌ :ࡋࡐࡉࡉࡕ ࡀࡕࡅࡎࡌ | GHJ ࡀࡋࡃࡀ :1ࡀࡋࡃࡅ 24 GHJ ࡓࡀࡓࡀࡑࡈࡏࡅ :ࡓࡀࡓࡀࡑࡈࡏ ࡀࡋࡃࡅ | H ࡃࡉࡍࡂ :ࡃࡀࡍࡂ 23 AD ࡀࡅࡄࡖ ࡅࡄࡀࡌ :ࡀࡅࡄ ࡅࡄࡀࡌ BD ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 26 G ࡇࡅࡀࡂࡁ :ࡇࡅࡀࡂࡋ | J ࡀࡓࡉࡎࡅ ࡀࡓࡉࡎࡅ :ࡀࡓࡉࡎࡅ | HJ ࡀࡋࡅ :ࡀࡋࡃࡅ 25 ACI ࡀࡉࡌࡁ :ࡉࡀࡌࡁ | HJ ࡋࡐࡀࡉࡕ :ࡋࡐࡉࡉࡕ | A ࡋࡐࡉࡉࡕࡅ ࡀࡕࡉࡎࡌ; B ࡕࡀࡐࡋࡍࡉ J ࡀࡅࡄ :ࡕࡀࡅࡄ | >G :ࡀࡕࡌࡉࡔࡍࡉࡋ ࡀࡉࡌࡅࡌࡀࡋࡅ ࡀࡉࡁࡊࡉࡀࡋ ࡀࡁࡕࡀࡉ ࡕࡀࡅࡄ ࡍࡀࡊࡀࡁ ࡗ 28 C ࡍࡀࡐࡊࡀࡀࡋࡅ :ࡍࡀࡐࡊࡀࡀࡋ | J ࡀࡓࡕࡉࡄ ࡕࡀࡅࡍࡀࡊࡁ ࡗ :ࡀࡁࡕࡀࡉ ࡕࡀࡅࡄ ࡍࡀࡊࡀࡁ ࡗ 27 ࡀࡋࡉࡊࡋࡅ 31 AC ࡀࡍࡉࡓࡀࡒ :ࡍࡇࡓࡀࡒ | CGH ࡍࡀࡋࡀࡃࡂ; >J :ࡀࡉࡋࡉࡃࡂ 30 >ABD :ࡀࡕࡌࡉࡔࡍࡉࡋ ࡀࡓࡉࡓࡀࡒࡀࡋࡅ ࡀࡌࡉࡌࡀࡄࡀࡋ ࡀࡁࡕࡀࡉ ࡕࡀࡅࡄ ࡍࡀࡊࡀࡁ ࡗ 29 B ࡀࡕࡌࡔࡍࡉࡋ :ࡀࡕࡌࡉࡔࡍࡉࡋ B ࡕࡉࡁ :ࡕࡉࡁࡖ | B ࡀࡊࡉࡌࡎࡐࡀ :ࡀࡊࡉࡌࡉࡎࡐࡀ 32 B ࡀࡉࡔࡉࡓࡁ; I ࡀࡔࡉࡓࡁ :ࡇࡔࡉࡓࡁ | BG ࡇࡑࡋࡀࡓࡕ; HJ ࡀࡉࡑࡋࡀࡓࡕ :ࡇࡑࡋࡉࡓࡕ | C ࡓࡀࡉࡀࡖ ࡋࡉࡊࡋࡅ; GHJ ࡓࡀࡉࡀ ࡋࡉࡊࡋࡅ :ࡓࡀࡉࡀࡖ >J :ࡔࡉࡁ 34 A ࡓࡅࡍࡄࡀ :ࡓࡅࡍࡄ | J ࡓࡉࡕࡀࡖ :ࡓࡀࡕࡀࡖ | C ࡀࡁࡀࡔࡌ; GHJ ࡀࡁࡀࡔࡌࡅ :ࡀࡁࡀࡔࡌࡖ | ABDI ࡉࡀࡌࡐࡅ; C ࡀࡉࡌࡐࡅ :ࡀࡌࡐࡅ 33 CGHJ ࡀࡉࡁࡓࡅࡓ :ࡀࡍࡉࡀࡁࡓࡅࡓ ࡓࡀࡃࡔࡏ; GJ ࡓࡀࡃࡀࡕࡔ :ࡓࡀࡃࡀࡕࡔࡏ 36 >HJ :ࡃࡀࡁࡀ | GHIJ ࡀࡓࡅࡍࡄ :ࡀࡓࡍࡅ | H ࡆࡂࡓ; J ࡆࡉࡂࡓ :ࡆࡀࡂࡓ 35 C ࡀࡕࡅࡔࡉࡁࡀ; G ࡀࡕࡅࡔࡉࡁࡖ :ࡀࡕࡅࡔࡉࡁ | GI ࡀࡔࡉࡁ; H ࡀࡉࡔࡉࡁ; G ࡍࡍࡅࡅࡕࡉࡀ; HJ ࡍࡍࡅࡉࡕࡉࡀ :ࡍࡍࡅࡉࡕࡀ 37 G ࡀࡉࡃࡉࡓࡌࡖ :ࡀࡉࡃࡓࡀࡌࡖ | GHJ ࡀࡋࡉࡀࡄ :ࡀࡋࡉࡀࡄࡋ | C ࡀࡔࡁࡊࡀࡉࡌࡋ; HIJ ࡔࡉࡊࡁࡉࡌࡋ :ࡔࡀࡊࡁࡉࡌࡋ | C ࡀࡍࡃࡀࡂࡔࡀ :ࡀࡍࡃࡀࡂࡔ | B ࡀࡌࡉࡎࡀࡁ ࡀࡒࡉࡆࡋ ࡀࡉࡅࡉࡕࡀ | GHJ ࡀࡉࡅࡉࡕࡀࡅ :ࡀࡉࡅࡉࡕࡀ 39 J ࡂࡅ ࡊࡀࡔࡀࡄ :ࡊࡀࡔࡀࡄ | G ࡊࡀࡅࡔࡄࡉࡁ :ࡊࡀࡅࡔࡄࡁ | C ࡀࡉࡅࡉࡌࡀࡓࡅ :ࡀࡉࡅࡉࡌࡉࡓࡅ 38 BD ࡍࡍࡅࡉࡌࡓࡅ :ࡍࡍࡅࡅࡌࡓࡅ :ࡀࡊࡉࡀࡃ | GHJ ࡀࡕࡌࡉࡔࡍࡉࡋ :ࡀࡕࡌࡉࡔࡍࡉࡋࡅ 41 ACDI ࡀࡓࡍࡅ ࡋࡏ :ࡀࡓࡍࡅࡋ 40 J ࡀࡉࡃࡓࡀࡌ :ࡀࡃࡓࡀࡌ | GHI ࡀࡉࡅࡉࡌࡉࡓࡅ :ࡀࡉࡅࡉࡌࡀࡓࡅ | >ABD :ࡀࡃࡓࡀࡌ ࡀࡒࡉࡆࡁ ࡀࡉࡅࡉࡌࡀࡓࡅ C ࡀࡓࡂࡐࡀࡁࡀ :ࡀࡓࡂࡐࡀࡁ | B ࡇࡉࡌࡉࡓࡅ :ࡀࡉࡅࡉࡌࡉࡓࡅ | B ࡀࡕࡊࡉࡀࡃ

20

25

30

35

40

Translation | 77

13:17 – 13:41

The king of the worlds beyond,

and the king of the ages beyond.

The king of the worlds beyond214

assumed the crown of light;

He assumed the crown of light

and took the truth in his right hand.

20 He took the truth in his right hand,

he began to instruct his sons,

and his sons instructed one another.” “Who will come, who will tell me:

What came into being from here?215

Before the firmament stretched forth,

before the stars were formed within it?

Before the earth became solid,

before the condensation fell upon water?

25 Before the sun and the moon

go about within this world,

how was the soul?”

30

“When the soul was sitting in the vessel,216

it had neither hunger nor thirst.

When the soul was sitting in the vessel,

it had neither diseases nor infirmities.217

When the soul was sitting in the vessel,

it had neither heat nor cold.218

When the soul was sitting in the vessel,

its locks were pleated

and a crown of air was set upon its head. Its eyes were beams219 of light,

gazing upon the place of the Mighty’s house.

Its mouth220 was pure perfection,

which praised the king of light’s place.

From the day when the Evil One began to think,

wickedness grew within him.

35 He grew extremely angry,

and waged war against the fire.221

A messenger was sent,

to crush the strength of the rebels.

They brought the living waters

and cast them into the still waters.

They brought the light that shines

and cast them into the deep darkness.

They brought the gentle breeze,

and cast it into the blustering wind.222

40 They brought the living fire,

They brought the soul, the pure mind,

214 215 216 217 218 219 220 221 222

and cast it into the devouring flame. and cast it into the mortal body.

ABCDI are missing lines 17b and 18a. CGHJ have something like “this here Earth.” J possibly has “when it was rejoicing in the vessel,” but the words kannā ‘vessel’ and həwat ‘was’ are fused. Line 28 is missing from G. Line 29 is missing from ABD. Unclear. ABDI have “my mouth.” GHI “light.” ABD are missing line 39.

‫‪78 | Text‬‬

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‫‪50‬‬

‫‪55‬‬

‫‪60‬‬

‫ࡌࡍ ࡅࡍࡓࡀ ࡅࡌࡍ ࡌࡉࡀ‬ ‫ࡌࡍ ࡅࡍࡓࡀ ࡅࡌࡍ ࡌࡉࡀ‬ ‫ࡌࡍ ࡅࡍࡓࡀ ࡅࡌࡍ ࡌࡉࡀ‬ ‫ࡌࡍ ࡅࡍࡓࡀ ࡅࡌࡍ ࡌࡉࡀ‬ ‫ࡉࡍࡁࡑࡅࡉࡀ ࡋࡀࡔࡂࡀࡃࡍࡀ‬ ‫ࡒࡓࡀࡁࡇ ࡁࡀࡊࡋࡅࡆࡀ‬ ‫ࡏࡋ ࡒࡀࡋࡇ ࡖࡔࡂࡀࡃࡍࡀ‬ ‫ࡀࡃࡀࡌ ࡏࡕࡀࡓ ࡖࡔࡀࡉࡊࡁ‬ ‫ࡀࡕࡀ ࡁࡔࡋࡀࡌ ࡔࡂࡀࡃࡍࡀ ࡔࡋࡉࡄࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡄࡀࡉࡆࡉࡍ ࡍࡉࡑࡁࡉࡀ ࡄࡉࡉࡀ‬ ‫ࡄࡀࡉࡆࡉࡍ ࡕࡓࡉࡋࡑࡉࡀ ࡅࡊࡓࡎࡉࡀ‬ ‫ࡌࡀࡋࡉࡋ ࡔࡂࡀࡃࡍࡀ‬ ‫ࡔࡀࡉࡐࡓࡉࡀ ࡕࡓࡀࡑ ࡅࡊࡓࡎࡉࡀࡊ ࡀࡃࡀࡌ‬ ‫ࡅࡊࡋࡄࡅࡍ ࡋࡈࡀࡁ ࡏࡃࡉࡓࡊࡅࡊ‬ ‫ࡏࡕࡉࡕ ࡏࡉࡀࡓࡐࡉࡔࡀࡊ ࡀࡃࡀࡌ‬ ‫ࡅࡑࡕ ࡅࡔࡅࡌࡀ ‖ ࡅࡏࡕࡀࡓࡐࡀࡔ‬ ‫ࡀࡃࡀࡌ ࡔࡅࡌࡀ ࡅࡏࡕࡄࡀࡉࡌࡀࡍ‬ ‫ࡀࡃࡀࡌ ࡎࡍࡉࡁ ࡅࡊࡔࡈࡀ‬ ‫ࡀࡃࡀࡌ ࡎࡀࡊ ࡅࡎࡋࡉࡒ‬ ‫ࡅࡑࡕ ࡅࡔࡅࡌࡀ ࡅࡏࡕࡀࡓࡐࡀࡔ ࡔࡀࡋࡌࡀࡉࡍࡀ‬

‫ࡄࡃࡀ ࡓࡒࡉࡄࡀ ࡏࡕࡉࡂࡍࡉࡃ‬ ‫ࡀࡓࡒࡀ ࡁࡎࡀࡃࡀࡀࡍ ࡌࡎࡅࡍ‬ ‫ࡉࡐࡓࡉࡀ ࡅࡏࡌࡁࡉࡀ ࡅࡏࡋࡀࡉࡍࡀ ࡄࡅࡍ‬ ‫ࡀࡃࡀࡌ ࡖࡀࡐࡂࡓࡉࡀ ࡏࡕࡉࡂࡁࡉࡋ‬ ‫ࡅࡏࡋ ࡓࡁࡀ ࡖࡃࡀࡓࡉࡀ ࡔࡀࡃࡓࡅࡉࡀ‬ ‫ࡁࡂࡀࡅࡇ ࡖࡌࡀࡓࡂࡅࡔ ࡀࡋࡌࡀ‬ ‫ࡀࡃࡀࡌ ࡖࡔࡀࡉࡊࡁ ࡏࡕࡀࡓ‬ ‫ࡀࡋࡀࡍࡇࡐ ࡖࡔࡂࡀࡃࡍࡀ ࡍࡀࡐࡒ‬ ‫ࡖࡌࡍ ࡁࡉࡕ ࡀࡁ ࡀࡕࡀ‬ ‫ࡉࡀࡒࡉࡓࡉࡀ ࡅࡔࡀࡉࡐࡓࡉࡀ ࡁࡀࡕࡓࡀࡉࡅࡍ‬ ‫ࡅࡃࡌࡅࡕࡀࡉ ࡖࡄࡀࡔࡀࡊ ࡁࡌࡀࡋࡉࡀ ࡉࡀࡕࡁࡀ‬ ‫ࡅࡋࡀࡃࡀࡌ ࡖࡀࡐࡂࡓࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡅࡃࡌࡅࡕࡀࡊ ࡄࡀࡀࡊ ࡁࡌࡀࡋࡉࡀ ࡉࡀࡕࡁࡀ‬ ‫ࡅࡋࡃࡉࡋࡉࡀ ࡉࡍࡁࡑࡅࡍ ࡅࡔࡀࡃࡓࡅࡍ ࡏࡋࡀࡊ‬ ‫ࡖࡏࡀࡐࡓࡒࡀࡊ ࡌࡉࡇࡍ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ‬ ‫ࡅࡎࡀࡒ ࡁࡆࡀࡅࡊࡕࡀ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡔࡅࡌࡀ ࡅࡄࡀࡉࡌࡀࡍ ࡌࡍ ࡀࡁࡀࡕࡓࡀࡊ‬ ‫ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡎࡍࡉࡁ ࡅࡊࡔࡈࡀ ࡌࡍ ࡀࡁࡀࡕࡓࡀࡊ‬ ‫ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡉࡍࡎࡀࡒ ࡌࡍ ࡀࡁࡀࡕࡓࡀࡊ‬ ‫ࡅࡎࡀࡒ ࡁࡆࡀࡅࡊࡕࡀ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬

‫]‪[52‬‬

‫]‪[53‬‬

‫ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡔࡅࡌ ࡅࡊࡔࡈࡀ ࡒࡀࡉࡉࡌ ࡃࡀࡓࡉࡔ‬ ‫ࡔࡅࡌ ࡅࡊࡔࡈࡀ ࡒࡀࡉࡉࡌ ࡅࡋࡌࡀࡓࡉࡀ‬

‫ࡅࡌࡀࡓࡐࡉࡔ ࡔࡅࡌ ࡁࡓ ࡅࡍ‬ ‫ࡌࡀࡃࡉࡍࡀ ࡅࡀࡌࡀࡓ‬

‫‪B ࡀࡉࡑࡁࡍࡉ :ࡀࡉࡅࡑࡁࡍࡉ 46 D ࡋࡀࡁࡂࡉࡕࡏ :ࡋࡉࡁࡂࡉࡕࡏ | A ࡀࡉࡓࡂࡐࡀ; J ࡀࡓࡂࡐࡀࡖ :ࡀࡉࡓࡂࡐࡀࡖ 45 D ࡀࡉࡍࡁࡏࡅ :ࡀࡉࡁࡌࡏࡅ 44 GHJ ࡀࡍࡉࡀࡃࡀࡎࡁ :ࡍࡀࡀࡃࡀࡎࡁ | J ࡍࡌࡅ :ࡍࡌ 43‬‬

‫ࡋࡀࡔࡂࡀࡃࡍࡀ‪:ࡀࡆࡅࡋࡊࡀࡁ | HJ ࡇࡁࡀࡓࡒࡅ :ࡇࡁࡀࡓࡒ 47 >ABD :ࡀࡉࡅࡓࡃࡀࡔ | >ABD; G ࡀࡉࡓࡀࡃ ࡁࡍࡀࡃࡀ ࡋࡏࡅ; HJ ࡀࡉࡓࡀࡃ ࡁࡍࡀࡃࡋࡅ :ࡀࡉࡓࡀࡃࡖ ࡀࡁࡓ ࡋࡏࡅ | >ABD; GJ ࡀࡍࡃࡀࡂࡔࡋ :‬‬

‫ࡁࡀࡊࡋࡆࡀ ‪ࡁࡊࡉࡔࡖ :ࡁࡊࡉࡀࡔࡖ | ABD ࡖ ࡀࡆࡅࡋࡊࡀࡖ; G ࡀࡍࡃࡀࡂࡔࡀࡖ :ࡀࡍࡃࡀࡂࡔࡖ | GHJ ࡇࡋࡀࡒࡋ :ࡇࡋࡀࡒ ࡋࡏ 48 GHIJ ࡀࡉࡌࡋࡀ :ࡀࡌࡋࡀ | ABD ࡔࡅࡂࡓࡀࡌ :ࡔࡅࡂࡓࡀࡌࡖ | H‬‬ ‫‪ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 51 C ࡀࡍࡃࡀࡂࡔࡀ :ࡀࡍࡃࡀࡂࡔ 50 H ࡒࡐࡉࡍ :ࡒࡐࡀࡍ | J ࡀࡐࡉࡍࡀࡋࡀ :ࡐࡇࡍࡀࡋࡀ | CGHJ ࡁࡊࡉࡔࡖ :ࡁࡊࡉࡀࡔࡖ | C ࡓࡉࡕࡏ :ࡓࡀࡕࡏ 49 C ࡓࡉࡕࡏ :ࡓࡀࡕࡏ | CGHJ‬‬ ‫‪GHJ ࡊࡀࡀࡄ :ࡊࡀࡔࡀࡄࡖ | GJ ࡇࡕࡅࡌࡃࡅ :ࡉࡀࡕࡅࡌࡃࡅ | BHJ ࡀࡉࡑࡋࡀࡓࡕ :ࡀࡉࡑࡋࡉࡓࡕ | B ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 52 GHJ ࡀࡉࡓࡉࡒࡀࡉࡅ :ࡀࡉࡓࡉࡒࡀࡉ | J ࡀࡉࡁࡑࡀࡍ :ࡀࡉࡁࡑࡉࡍ | BD‬‬ ‫;ࡄࡀࡔࡀࡊ ‪ࡑࡉࡓࡕ :ࡑࡀࡓࡕ | B ࡀࡓࡐࡉࡀࡔ; GJ ࡓࡐࡉࡀࡔ; H ࡓࡐࡉࡔ :ࡀࡉࡓࡐࡉࡀࡔ 54 IJ ࡀࡉࡋࡓࡀࡌࡍࡉࡖ :ࡇࡋࡓࡀࡌࡍࡉࡖ | AC ࡀࡍࡃࡀࡂࡔࡀ :ࡀࡍࡃࡀࡂࡔ 53 G ࡀࡀࡁࡕࡀࡉ :ࡀࡁࡕࡀࡉ | B‬‬ ‫‪HJ ࡊࡀࡒࡓࡐࡀࡏࡅ :ࡊࡀࡒࡓࡐࡀࡏࡖ | AD ࡊࡀࡔࡓࡐࡉࡏ; B ࡊࡀࡔࡓࡐࡀࡏ :ࡊࡀࡔࡉࡐࡓࡀࡉࡏ 56 HJ ࡁࡀࡈ ࡋࡏ :ࡁࡀࡈࡋ 55 GJ ࡀࡕࡅࡌࡃ; H ࡀࡕࡅࡌࡃࡅ :ࡊࡀࡕࡅࡌࡃࡅ | B ࡑࡀࡀࡓࡕ; GHJ‬‬ ‫;ࡖࡏࡕࡀࡐࡓࡀࡒ ‪:ࡇࡁࡅࡈ ࡍࡀࡌࡉࡀࡄࡕࡏࡅ ࡀࡌࡅࡔ ࡌࡀࡃࡀ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡋ 58–57 >B :ࡒࡀࡎࡅ | J ࡔࡉࡐࡓࡉࡕࡏࡅ :ࡔࡀࡐࡓࡀࡕࡏࡅ 57 >ABD :ࡕࡑࡅ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡖ ࡍࡇࡉࡌ 57–56 B‬‬ ‫‪ࡁࡀࡍࡎࡖ; GH ࡁࡀࡎࡍࡉࡖ; J ࡁࡉࡎࡍࡉࡖ :ࡁࡉࡍࡎࡖ | J ࡀࡉࡁࡅࡈ :ࡇࡁࡅࡈ | B ࡀࡈࡔࡊࡅࡁ :1ࡀࡈࡔࡊࡅ | B ࡁࡀࡍࡎ :ࡁࡉࡍࡎ 59 A ࡍࡀࡌࡉࡀࡄࡏࡅ; CGH ࡍࡀࡌࡉࡀࡄࡅ :ࡍࡀࡌࡉࡀࡄࡕࡏࡅ 58 >J‬‬ ‫‪:ࡀࡈࡔࡊࡅ 2 GHIJ ࡀࡈࡔࡊࡅࡁ :ࡀࡈࡔࡊࡅ 1 H ࡀࡊࡕࡀࡆࡁ :ࡀࡕࡊࡅࡀࡆࡁ | J ࡔࡉࡐࡓࡉࡕࡏࡅ :ࡔࡀࡐࡓࡀࡕࡏࡅ 61 J ࡒࡉࡎࡍࡉࡖ :ࡒࡀࡎࡍࡉࡖ | J ࡀࡉࡁࡅࡈ :ࡇࡁࡅࡈ 60 J ࡀࡈࡔࡊࡅ :2ࡀࡈࡔࡊࡅ | B‬‬ ‫ࡁࡅࡊࡔࡈࡀ ‪GHJ ࡀࡍࡉࡃࡉࡌ :ࡀࡍࡉࡃࡀࡌ | AC ࡉࡀࡓࡀࡌࡋࡅ; GHIJ ࡇࡓࡀࡌࡋࡅ :ࡀࡉࡓࡀࡌࡋࡅ | GHIJ‬‬

Translation | 79

13:42 – 14:2

From the fire and the water,

a single firmament stretched forth.

From the fire and the water,

they made Earth solid upon its foundation.223

From the fire and the water,

came fruits, vines, and trees.

45 From the fire and the water,

They baptized the messenger

and made him lord of the ages.224

He called out a proclamation

into the chaos of the world.

Adam, the sleeper, awoke

to the voice of the messenger;

Adam, the sleeper, awoke

and went out to the side of the messenger.

50 ‘Come in peace, messenger, emissary of Life,

who has come from my father’s house!

Is this what the precious and beautiful

Life desires in its place?

Is this the throne set for me,

(where) my dark double will sit in sorrow?’

The messenger spoke

and said to Adam in the flesh, saying,

‘Fair are the seats that are prepared for you,

and here will your double will sit in sorrow.

55 All will remember you for good,

60

were formed Adam in the flesh.

and they wanted me and sent me to you.

I have come and shall instruct you, Adam,

in order to save you from this world.

Take heed,225 listen, and learn,

and you will successfully rise to light’s place.’

Adam listened and became faithful;

blessed226 is he who listens and believes after you.

Adam made a pact;

blessed is he who makes a pact after you.

Adam anticipated and rose up;

blessed is he who rises up after you.”

Take heed, listen, and learn, perfect ones,

and you too will rise to light’s place a winner.

And Life is praised!

In the name of the Great Life,

may the sublime light be magnified!

14. Truth’s Shem begins teaching

and instructing Shem, Noah’s son.

Truth’s Shem stands up,

and he bows before the lord,228 and says,

223 224 225 226 227 228

Following the variant sadāni in GHJ, either ‘its foundation’ or ‘a foundation’ (with the indefinite marker). Based on CI. GHJ have “the end of the ages.” Everything in this line after “they baptized” is missing from ABD. ABD are missing “from this world. Take heed.” J is missing “to light’s place. / Adam listened and became faithful; blessed.” GHIJ “Shem in Truth” both here and in the next line. GHIJ “his lord.”

80 | Text

[54]

[55]

ࡉࡀࡓࡁࡀࡃ ࡍࡅࡀࡌ ࡍࡀࡀࡃࡀࡉࡀࡋࡅ ࡀࡉࡅࡀࡄ ࡀࡊࡌ ࡉࡀࡓࡄࡅࡏࡖ ࡍࡀࡀࡃࡀࡉࡀࡋࡅ ࡓࡀࡃࡄࡅ ࡋࡀࡆࡀࡖ ࡊࡀࡉࡋ ࡀࡉࡅࡀࡄ ࡀࡊࡌ ࡉࡀࡓࡄࡅࡏࡖ ࡓࡀࡌࡊࡀࡕࡏࡅ ࡋࡀࡆࡀࡖ ࡊࡀࡉࡋ ࡀࡉࡅࡀࡄ ࡀࡊࡌ ࡉࡀࡓࡄࡅࡏࡖ ࡉࡀࡋࡏ ‖ ࡍࡉࡔࡓࡀࡌ ࡕࡉࡔࡓࡀࡖ ࡅࡄࡀࡌࡅ ࡉࡀࡋࡏ ࡋࡉࡉࡀࡔࡌࡅ ࡀࡉࡕࡀࡖ ࡊࡀࡉࡋ ࡀࡉࡃࡓࡅࡃ ࡉࡀࡋࡏ ࡋࡉࡉࡀࡔࡌࡅ ࡀࡉࡕࡀࡖ ࡊࡀࡉࡋ ࡀࡐࡉࡍࡅࡈ ࡉࡀࡋࡏ ࡀࡉࡃࡀࡅࡀࡆ ࡍࡀࡀࡓࡀࡃࡖ ࡍࡀࡋࡉࡆࡀ ࡗ ࡋࡐࡀࡍ ࡉࡍࡀࡃࡅࡏࡁ ࡀࡕࡀࡖ ࡀࡉࡅࡓࡁࡀ ࡀࡓࡁࡀࡌࡋ ࡀࡉࡈࡀࡌ ࡗ ࡀࡓࡁࡀࡌࡋ ࡓࡀࡈࡍࡀࡅ ࡁࡉࡕࡀࡉ ࡀࡈࡌ ࡇࡃࡑࡀࡄࡖ ࡀࡓࡉࡆ ࡗ ࡋࡐࡀࡍ ࡇࡋࡀࡋࡈࡖ ࡀࡓࡒࡀ ࡗ ࡀࡓࡁ ࡇࡋࡀࡅࡄࡀࡋࡖ ࡀࡕࡓࡀࡒࡀ ࡗ ࡀࡔࡁࡀࡉ ࡇࡌࡐࡅ ࡍࡌࡖ ࡀࡓࡄࡍࡀ ࡗ ࡀࡉࡁࡀࡓࡌࡀࡋ ࡀࡃࡋࡀࡉࡖ ࡕࡀࡅࡕࡀ ࡗ ࡐࡉࡋࡀࡉࡀࡋ ࡀࡐࡓࡉࡎࡖ ࡀࡂࡋࡀ ࡗ ࡀࡉࡋࡉࡋ ࡗ ࡕࡉࡈࡄࡉࡓ ࡀࡌࡀࡌࡅࡏ ࡀࡍࡉࡁ ࡕࡉࡁࡀࡓࡅ ࡀࡅࡀࡆ ࡕࡉࡈࡂࡉࡋ ࡀࡉࡋࡉࡋࡅ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡖ ࡀࡉࡋࡉࡃࡋ ࡁࡀ ࡍࡀࡉࡁࡀࡓ ࡗ

ࡋࡀࡆࡉࡌࡋ ࡍࡀࡉࡉࡀࡁࡅ ࡉࡀࡋࡊࡏ ࡌࡉࡋࡔ ࡋࡀࡆࡉࡌࡋ ࡍࡀࡋࡉࡄࡀࡃ ࡀࡉࡔࡉࡁ ࡍࡌࡀࡋࡅ ࡀࡉࡁࡅࡈ ࡍࡌࡀࡋ ࡇࡋࡉࡀࡔࡏࡖ ࡀࡕࡀࡅ ࡀࡉࡃࡉࡓࡌ ࡍࡌࡀࡋࡅ ࡀࡉࡄࡍࡉ ࡍࡌࡀࡋ ࡇࡋࡉࡀࡔࡏ ࡀࡕࡀ ࡀࡉࡋࡉࡁࡄࡀࡉ ࡕࡉࡁࡄࡀࡉࡖ ࡅࡄࡀࡌ ࡍࡀࡀ ࡔࡐࡉࡍࡅ ࡍࡀࡒࡅࡕ ࡒࡉࡋࡎ ࡔࡐࡉࡍࡅ ࡀࡊࡉࡅࡃ ࡒࡉࡋࡎ ࡀࡉࡂࡎࡍࡀ ࡌࡅࡒ ࡓࡀࡌࡀࡅ ࡕࡉࡔࡓࡀ ࡅࡄࡀࡌࡅ ࡕࡉࡃࡁࡀ ࡅࡄࡀࡌ ࡍࡀࡀ ࡀࡆࡀࡄ ࡕࡉࡌࡉࡔࡖ ࡀࡆࡀࡄ ࡍࡀࡀ ࡇࡃࡄࡉࡁࡀ ࡀࡉࡃࡀࡅࡀࡆ ࡀࡉࡓࡃࡖ ࡍࡀࡌ ࡋࡊࡅ ࡇࡃࡄࡉࡁࡀ ࡀࡉࡃࡀࡅࡆ ࡀࡉࡓࡃࡀࡋࡖ ࡍࡀࡌࡋࡊࡅ ࡋࡀࡆࡉࡌࡋ ࡍࡀࡉࡉࡀࡁࡅ ࡉࡀࡔࡉࡓ ࡓࡀࡅࡄ ࡀࡉࡆࡄࡉࡌ ࡍࡌ ࡉࡍࡀࡉࡀ ࡌࡀࡒ ࡀࡌࡔࡉࡌ ࡍࡌ ࡉࡍࡀࡃࡅࡏ ࡌࡀࡒ ࡀࡉࡉࡅࡉࡀࡕࡔࡉࡌ ࡍࡌ ࡉࡀࡌࡐࡅ ࡌࡀࡒ ࡃࡀࡁࡉࡌ ࡍࡌ ࡉࡀࡃࡏ ࡌࡀࡒ ࡀࡉࡉࡅࡂࡎࡀࡌ ࡍࡌ ࡉࡀࡓࡂࡉࡋ ࡌࡀࡒ ‖ ࡀࡉࡋࡉࡋࡅ ࡀࡌࡀࡌࡅࡏ ࡕࡉࡈࡄࡉࡓ ࡀࡌࡀࡌࡅࡏ ࡕࡉࡈࡄࡉࡓ ࡀࡕࡂࡀࡂࡀࡓ ࡀࡅࡀࡆ ࡕࡉࡈࡂࡉࡋ ࡊࡀࡀࡄ ࡀࡍࡉࡁࡏ ࡕࡉࡁࡀࡓ

ࡉࡀࡓࡁࡉࡃ ࡍࡅࡀࡌࡋ; >J :ࡉࡀࡓࡁࡀࡃ ࡍࡅࡀࡌ | I ࡉࡀࡓࡄࡅࡏ ࡍࡀࡀࡃࡀࡉࡀࡋࡅ; J ࡍࡀࡉࡃࡀࡉࡀࡋࡅ :ࡍࡀࡀࡃࡀࡉࡀࡋࡅ | BD ࡍࡉࡉࡀࡁࡅ :ࡍࡀࡉࡉࡀࡁࡅ | GHIJ ࡉࡀࡋࡊࡉ :ࡉࡀࡋࡊࡏ | GH ࡌࡅࡋࡔ; J ࡌࡅࡉࡋࡔ :ࡌࡉࡋࡔ 3 D ࡍࡀࡌࡋ; H ࡍࡌ ࡀࡋ :ࡍࡌࡀࡋ 5 GHJ ࡉࡀࡓࡄࡅࡏ; I ࡉࡀࡓࡄࡅࡏࡖ :ࡉࡀࡓࡄࡅࡏࡖ | I ࡍࡀࡋࡉࡆࡀ :ࡋࡀࡆࡉࡌࡋ | >ABCDJ :ࡍࡀࡀࡃࡀࡉࡀࡋࡅ ࡋࡀࡆࡉࡌࡋ ࡍࡀࡋࡉࡄࡀࡃ 4 G ࡉࡀࡓࡁࡀࡃ ࡍࡅࡀࡌࡋ; H B ࡇࡋࡉࡉࡀࡔࡏࡖ :ࡇࡋࡉࡀࡔࡏࡖ | I ࡀࡕࡀࡅ :ࡀࡕࡀࡅ 6 GJ ࡓࡀࡃࡄ :ࡓࡀࡃࡄࡅ | D ࡋࡉࡆࡀࡖ :ࡋࡀࡆࡀࡖ | G ࡊࡀࡏࡋ :ࡊࡀࡉࡋ | BD ࡍࡀࡌࡀࡋࡅ; H ࡍࡌ ࡀࡋࡅ :ࡍࡌࡀࡋࡅ | HIJ ࡀࡉࡁࡀࡈ :ࡀࡉࡁࡅࡈ GHIJ ࡇࡋࡉࡀࡔࡏࡖ :ࡇࡋࡉࡀࡔࡏ 8 GI ࡊࡀࡏࡋ :ࡊࡀࡉࡋ | A ࡍࡉࡌࡀࡋࡅ; B ࡍࡀࡌࡀࡋࡅ :ࡍࡌࡀࡋࡅ | BD ࡍࡀࡌࡀࡋ; J ࡍࡌࡀࡋࡅ :ࡍࡌࡀࡋ 7 HJ ࡉࡀࡓࡄࡅࡏ; I ࡉࡀࡓࡄࡅࡏࡖ :ࡉࡀࡓࡄࡅࡏࡖ ࡕࡉࡁࡄࡀࡉࡖ; CGI ࡀࡉࡋࡉࡁࡄࡀࡉࡖ ࡕࡉࡁࡄࡀࡉ; H ࡉࡀࡋࡁࡉࡄࡀࡉ ࡕࡉࡁࡄࡀࡉ; J ࡉࡀࡋࡉࡁࡄࡀࡉࡖ ࡕࡉࡁࡄࡀࡉ :ࡀࡉࡋࡉࡁࡄࡀࡉ ࡕࡉࡁࡄࡀࡉࡖ | >ABD :ࡍࡀࡀ 9 HJ ࡉࡀࡓࡄࡅࡏ; I ࡉࡀࡓࡄࡅࡏࡖ :ࡉࡀࡓࡄࡅࡏࡖ >J :ࡉࡀࡋࡏ ࡋࡉࡉࡀࡔࡌࡅ ࡀࡉࡕࡀࡖ ࡊࡀࡉࡋ ࡀࡉࡃࡓࡅࡃ ࡔࡐࡉࡍࡅ ࡍࡀࡒࡅࡕ ࡒࡉࡋࡎ 10 GHIJ ࡍࡉࡔࡓࡀࡌࡖ :ࡍࡉࡔࡓࡀࡌ | C ࡕࡉࡔࡒࡖ; GHIJ ࡕࡉࡔࡓࡀ :ࡕࡉࡔࡓࡀࡖ | BD ࡀࡉࡋࡁࡉࡄࡀࡉ GH ࡔࡐࡅࡍࡅ :ࡔࡐࡉࡍࡅ | H ࡀࡊࡉࡃ :ࡀࡊࡉࡅࡃ | >BD :ࡉࡀࡋࡏ ࡋࡉࡉࡀࡔࡌࡅ ࡀࡉࡕࡀࡖ ࡊࡀࡉࡋ ࡀࡐࡉࡍࡅࡈ ࡔࡐࡉࡍࡅ ࡀࡊࡉࡅࡃ ࡒࡉࡋࡎ 11 CI ࡊࡀࡏࡋ :ࡊࡀࡉࡋ | C ࡔࡐࡀࡍࡅ; GHJ ࡔࡐࡅࡍࡅ :ࡔࡐࡉࡍࡅ ࡀࡉࡃࡀࡅࡆ :ࡀࡉࡃࡀࡅࡀࡆ | CGHJ ࡕࡉࡔࡓࡀࡖ :ࡕࡉࡔࡓࡀ | >B :ࡅࡄࡀࡌࡅ ࡕࡉࡃࡁࡀ | CGHJ ࡕࡉࡃࡁࡀࡖ :ࡕࡉࡃࡁࡀ 13 GH ࡀࡉࡂࡎࡍࡀࡖ :ࡀࡉࡂࡎࡍࡀ 12 C ࡊࡀࡏࡋ :ࡊࡀࡉࡋ | J ࡀࡐࡉࡍࡅࡈ :ࡀࡐࡉࡍࡅࡈ :ࡇࡃࡄࡉࡁࡀ | GHJ ࡀࡉࡃࡀࡅࡆ :ࡀࡉࡃࡀࡅࡀࡆ | B ࡀࡉࡓࡀࡃࡖ :ࡀࡉࡓࡃࡖ | H ࡍࡌࡋࡊࡅ; IJ ࡍࡀࡌࡋࡊࡅ :ࡍࡀࡌ ࡋࡊࡅ 15 AH ࡉࡍࡀࡃࡏࡁ :ࡉࡍࡀࡃࡅࡏࡁ | G ࡀࡆࡀࡄࡅ :2ࡀࡆࡀࡄ | J ࡀࡆࡄ :1ࡀࡆࡀࡄ 14 GHJ I ࡓࡀࡅࡄࡀ :ࡓࡀࡅࡄ 17 H ࡓࡀࡈࡍࡀ; >J :ࡓࡀࡈࡍࡀࡅ | ABD ࡀࡉࡃࡀࡅࡀࡆ :ࡀࡉࡃࡀࡅࡆ | J ࡀࡉࡓࡀࡃࡀࡋࡖ :ࡀࡉࡓࡃࡀࡋࡖ | H ࡍࡌࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 16 A ࡀࡓࡁࡕࡀࡌࡋ :ࡀࡓࡁࡀࡌࡋ | J ࡀࡉࡃࡄࡉࡁࡀ :ࡇࡋࡀࡋࡈࡖ | ABD ࡀࡒࡓࡀ :ࡀࡓࡒࡀ 18 A ࡍࡇࡅࡄࡖ; B ࡇࡃࡑࡀࡉࡄࡖ; C ࡍࡅࡄࡖ; H ࡀࡉࡃࡑࡀࡄࡖ; I ࡀࡉࡃࡑࡀࡄࡖ :ࡇࡃࡑࡀࡄࡖ | D ࡀࡓࡉࡀࡆ :ࡀࡓࡉࡆ | HJ ࡗ‫ ࡅـ‬:ࡗ | C ࡓࡀࡅࡄࡀ; ࡀࡉࡉࡀࡕࡔࡉࡌ; B ࡀࡉࡉࡅࡉࡀࡕࡔࡀࡌ; GHJ ࡀࡉࡉࡅࡉࡀࡕࡔࡉࡌࡅ ࡋࡊࡀࡉࡌ; I ࡀࡉࡉࡅࡉࡀࡕࡔࡉࡌ ࡋࡊࡀࡉࡌ :ࡀࡉࡉࡅࡉࡀࡕࡔࡉࡌ 20 BD ࡇࡋࡕࡀࡅࡄࡀࡋࡖ :ࡇࡋࡀࡅࡄࡀࡋࡖ 19 H ࡋࡐࡉࡍ :ࡋࡐࡀࡍ | C ࡇࡋࡉࡋࡈࡖ :ࡀࡐࡓࡉࡎࡖ | B ࡀࡃࡋࡀࡉ :ࡀࡂࡋࡀ | A ࡀࡉࡅࡂࡎࡀࡌ; C ࡀࡉࡅࡂࡎࡉࡌ; D ࡀࡉࡂࡎࡀࡌ :ࡀࡉࡉࡅࡂࡎࡀࡌ 22 HJ ࡀࡉࡁࡀࡓࡌࡀࡋࡅ :ࡀࡉࡁࡀࡓࡌࡀࡋ 21 GHIJ ࡔࡉࡁࡏ :ࡀࡔࡁࡀࡉ | HJ ࡍࡌ :ࡍࡌࡖ | AD ࡀࡌࡀࡌࡅࡏ; J ࡕࡉࡈࡄࡉࡓ ࡀࡉࡋࡉࡋࡅ ࡀࡌࡀࡌࡅࡏࡅ :ࡀࡉࡋࡉࡋࡅ ࡀࡌࡀࡌࡅࡏ ࡕࡉࡈࡄࡉࡓ ࡀࡉࡋࡉࡋ ࡗ ࡕࡉࡈࡄࡉࡓ ࡀࡌࡀࡌࡅࡏ 24–23 AD ࡉࡀࡌࡀࡌࡅࡏ; C ࡀࡉࡌࡀࡌࡅࡏ :1ࡀࡌࡀࡌࡅࡏ 23 B ࡀࡓࡃࡉࡎࡖ; G ࡀࡐࡓࡎࡖ GHIJ ࡀࡕࡂࡀࡂࡀࡓࡅ :ࡀࡕࡂࡀࡂࡀࡓ 25 I ࡕࡉࡁࡓࡅ :ࡕࡉࡁࡀࡓࡅ | G ࡕࡉࡈࡂࡉࡋࡅ; J ࡕࡉࡈࡂࡀࡋࡅ :ࡕࡉࡈࡂࡉࡋ | J ࡀࡌࡀࡌࡏ :ࡀࡌࡀࡌࡅࡏ 24 >ABCD; I ࡀࡉࡋࡉࡋࡅ ࡀࡌࡀࡌࡅࡏ ࡀࡉࡋࡉࡋ ࡗ ࡕࡉࡈࡄࡉࡓ A ࡀࡄࡊࡀ :ࡊࡀࡀࡄ | BHJ ࡀࡍࡉࡁ :ࡀࡍࡉࡁࡏ 26

5

10

15

20

25

Translation | 81

14:3 – 14:26

“My span is complete, and I want to go,

but I do not know who will guide me,229

I fear to go, and do not know230

how long my path may be.

5 Among neither the good nor the wicked,

is there one who has gone and returned,

and came so I can ask

how long my path may be.

Among neither the mild, nor the restless,

is there one who has gone and returned,

and came so I can ask

how long my path may be.

Who will give me what I have given,

and who will lend me what I have lent?

10 Clarity is gone, and murkiness has increased,

Purity is gone, and pollution has increased,

and there isn’t anyone to come and question me.231 and there isn’t anyone to come and question me,232

and say, ‘Get up, let’s go!’ What have I done and what have I lent,

that when I go, I shall carry as supplies for me?

I have heard this,

this which came has fallen in my ear:

15 ‘Whosoever carries supplies with him,

20

when he reaches the ferry, they will carry him over.

Whosoever does not carry supplies with him,

he will sit and wait for the ferry.’

My head has grown white and I seek to go,

like a grain whose harvest has come.

My eyes have stopped seeing,

like a fortress whose roof has fallen,

My ears have stopped hearing,

like a barren woman without a child,

My mouth has stopped speaking,233

like a river that dries up from its mouth,234

My hand has stopped working,

like a woman who does not raise her child,

My leg has stopped moving,

like a dumb person who will not learn a lesson,

I ran day and night,

I ran in the daytime just like the nightime,235

I ran day and night,

and I took a wife and raised children,

25 I took a wife full

I raised children here

of the passion of this world, just like my father raised me,

229 J is missing “who will guide me.” 230 Line 4a is missing from ABCDJ. 231 Line 10 is missing from J. 232 Line 11 is missing from BD. 233 GHIJ “eating and speaking;” I understrikes “eating.” 234 GHIJ “like a river from its dried-up mouth.” 235 Line 23b and 24a are missing from ABCDJ, and understruck in I. The phrase “day and night I ran” is copied into the space between lines in J.

82 | Text

ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡖ ࡇࡅࡀࡂࡁ ࡀࡍࡉࡁ ࡀࡉࡋࡀࡅࡄࡖ ࡀࡉࡋࡀࡌࡉࡋࡅ ࡐࡅࡎࡖ ࡀࡁࡓ ࡀࡌࡀࡉ ࡀࡉࡋࡉࡓࡁࡀࡌࡀࡋ ࡉࡀࡕࡍࡀࡁࡅ ࡍࡀࡉࡅࡀࡄࡀࡋ ࡉࡀࡃࡀࡅࡆ ࡉࡀࡕࡀࡅࡄࡀࡅ ࡀࡉࡋࡀࡓࡊࡉࡃࡀࡌࡅ ࡀࡉࡋࡀࡉࡓࡊࡀ ࡅࡏ ࡍࡀࡈࡉࡂࡋࡉࡌ ࡉࡀࡃࡀࡁࡅࡏ ࡋࡏ ࡍࡀࡀ

[56]

ࡇࡋࡓࡀࡌࡀ ࡀࡑࡁࡍࡀ ࡀࡄࡉࡋࡔ ࡇࡋࡀࡕࡀ ࡀࡉࡂࡎࡀ ࡀࡍࡉࡁ ࡊࡀࡋࡀࡅࡄࡖ ࡊࡀࡋࡉࡊࡓࡉࡕࡀࡋࡅ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡁ ࡕࡀࡅࡄࡀࡋ ࡀࡒࡓࡀࡅ ࡀࡉࡌࡅࡔࡏ ࡉࡀࡌࡁ ࡕࡀࡐࡋࡍࡉࡅ ࡀࡕࡅࡎࡌ ࡕࡀࡉࡎࡉࡌࡕࡏࡀࡋࡅ ࡍࡅࡂࡎࡀࡋ ࡊࡀࡀࡄࡋ ‖ ࡀࡓࡉࡎࡅ ࡔࡉࡌࡀࡔ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡁ ࡍࡅࡄࡉࡀࡓࡅࡍࡄ ࡓࡅࡍࡄࡀࡋࡅ ࡍࡅࡕࡀࡋ ࡊࡀࡀࡄࡋ ࡀࡉࡉࡄ ࡀࡉࡌ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡁ ࡀࡕࡅࡓࡆࡀࡌ ࡕࡀࡅࡄࡀࡋࡅ ࡇࡋࡀࡕࡀࡋ ࡊࡀࡀࡄࡋ ࡀࡒࡉࡆ ࡓࡀࡉࡀ ࡕࡀࡈࡄࡉࡕࡎࡏࡀࡋࡅ ࡀࡓࡍࡅ ࡕࡀࡅࡄࡀࡋࡅ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡁ ࡀࡒࡓࡀࡅ ࡀࡌࡅࡔࡏ ࡕࡀࡊࡅࡀ ࡀࡌࡅࡔ ࡓࡊࡀࡀࡃ ࡀࡌࡋࡀࡁ ࡀࡉࡓࡁࡅࡒ ࡕࡉࡁࡋ ࡊࡀࡓࡕࡀࡁࡀ ࡍࡉࡕࡀ ࡀࡌࡋࡀ ࡍࡌ ࡕࡉࡐࡒࡍࡀࡖ ࡀࡌࡅࡉ ࡓࡀࡌࡕࡉࡌࡀࡋ ࡊࡍࡀࡉࡌ ࡍࡀࡉࡃࡖ ࡀࡕࡀ ࡀࡌࡅࡓࡌ ࡍࡌࡖ ࡀࡄࡉࡋࡔࡋ ࡀࡉࡓࡍࡂࡍࡀ ࡀࡉࡋࡀࡉࡓࡊࡀ ࡉࡀࡋࡏ ࡓࡀࡆࡂࡀࡕࡉࡌࡅ

ࡍࡀࡀࡓࡐࡅ ࡇࡕࡉࡔࡓࡀ ࡀࡅࡀࡆ ࡕࡉࡈࡂࡉࡋࡖ ࡀࡉࡋࡀࡌࡉࡋ ࡀࡍࡉࡁࡀࡆࡀࡋ ࡉࡀࡓࡄࡅࡏ ࡉࡍࡀࡁ ࡗ ࡉࡀࡃࡄࡉࡁࡀ ࡍࡉࡕࡀࡋ ࡉࡀࡄࡀ ࡀࡉࡋࡀࡌࡄࡀࡓࡖ ࡉࡀࡅࡀࡆ ࡀࡃࡄ ࡀࡕࡉࡔ ࡀࡌࡅࡉࡁ ࡉࡀࡋࡏ ࡀࡊࡉࡀࡁࡅ ࡉࡀࡃࡏ ࡀࡉࡃࡀࡁࡅࡏ ࡋࡏ ࡍࡀࡊࡉࡌࡉࡕࡎࡉࡌࡅ ࡍࡅ ࡓࡁ ࡌࡅࡔ ࡓࡀࡌࡀ ࡍࡉࡆࡉࡀࡄ ࡗ ࡀࡅࡀࡆ ࡕࡈࡀࡂࡋࡖ ࡊࡀࡋࡒࡅࡄࡉࡕࡀࡋ ࡕࡀࡅࡄࡀࡋ ࡀࡌࡋࡀࡁ ࡀࡅࡀࡆ ࡅࡏ ࡀࡒࡓࡀ ࡕࡀࡅࡄࡀࡋࡅ ࡀࡌࡅࡔࡏ ࡀࡅࡄࡀࡋ ࡕࡀࡅࡄࡀࡋ ࡀࡌࡋࡀࡁ ࡀࡅࡀࡆ ࡅࡏ ࡊࡀࡀࡄࡋ ࡀࡓࡉࡎࡅ ࡔࡉࡌࡀࡔ ࡍࡅࡂࡎࡀࡋ ࡕࡀࡅࡄࡀࡋ ࡀࡌࡋࡀࡁ ࡀࡅࡀࡆ ࡅࡏ ࡊࡀࡀࡄࡋ ࡀࡉࡉࡄ ࡀࡉࡌ ࡍࡅࡕࡀࡋ ࡕࡀࡅࡄࡀࡋ ࡀࡌࡋࡀࡁ ࡀࡅࡀࡆ ࡅࡏ ࡓࡀࡉࡀ ࡁࡑࡉࡍࡉࡕࡏࡀࡋࡅ ࡊࡀࡀࡄ ࡀࡅࡀࡆ ࡕࡀࡅࡄ ࡌࡀࡍࡃࡉࡌ ࡋࡊࡅࡁ ࡊࡀࡋࡉࡅࡀࡄࡖ ࡀࡍࡉࡁ ࡕࡉࡁࡀࡓ ࡋࡅࡉࡔ ࡋࡏ ࡊࡀࡓࡂࡐࡀ ࡋࡏ ࡇࡋࡉࡃࡉࡀࡆ ࡊࡀࡕࡀࡒࡎࡀࡌ ࡋࡏ ࡍࡉࡋࡉࡓࡀࡒ ࡊࡀࡓࡕࡀࡁࡀ ࡍࡌ ࡀࡒࡃࡉࡆࡋ ࡇࡋࡉࡁࡄࡀࡉ ࡍࡅ ࡓࡁ ࡌࡅࡔ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡋࡉࡋࡀࡌ ࡀࡓࡅࡀࡂ ࡀࡉࡓࡉࡀࡂ ࡀࡌࡋࡉࡃࡏ ࡀࡕࡁࡍࡅࡂ ࡀࡉࡍࡁࡀࡂ ࡀࡌࡋࡉࡃࡏ

HJ ࡀࡓࡄࡅࡏ :ࡉࡀࡓࡄࡅࡏ 29 B ࡀࡉࡋࡀࡌࡀࡋࡅ :ࡀࡉࡋࡀࡌࡉࡋࡅ | J ࡕࡉࡈࡂࡉࡋ :ࡕࡉࡈࡂࡉࡋࡖ | B ࡀࡉࡋࡀࡌࡀࡋ :ࡀࡉࡋࡀࡌࡉࡋ 28 ABCDI ࡍࡀࡀࡃࡐࡅ :ࡍࡀࡀࡓࡐࡅ | HIJ ࡇࡕࡉࡀࡔࡓࡀ :ࡇࡕࡉࡔࡓࡀ 27

HJ ࡀࡉࡋࡓࡊࡀࡃࡉࡌࡅ :ࡀࡉࡋࡀࡓࡊࡉࡃࡀࡌࡅ 31 BDI ࡉࡀࡃࡀࡅࡀࡆ; C ࡀࡉࡃࡀࡅࡆ :ࡉࡀࡃࡀࡅࡆ | HJ ࡍࡉࡕࡀࡀࡋ :ࡍࡉࡕࡀࡋ 30 I ࡀࡌࡀࡉࡋ :ࡀࡌࡀࡉ | B ࡀࡉࡋࡀࡓࡁࡀࡌࡀࡋ; G ࡇࡋࡉࡓࡁࡀࡌࡀࡋ :ࡀࡉࡋࡉࡓࡁࡀࡌࡀࡋ ࡍࡀࡈࡉࡂࡋࡉࡌ :ࡍࡀࡊࡉࡌࡉࡕࡎࡉࡌࡅ ࡍࡀࡈࡉࡂࡋࡉࡌ 33–32 BC ࡀࡉࡃࡀࡁࡅࡏ ࡋࡏ; GH ࡉࡀࡃࡀࡁࡅࡏࡁ; J ࡉࡀࡃࡀࡁࡏࡁ :ࡉࡀࡃࡀࡁࡅࡏ ࡋࡏ 32 ABC ࡀࡉࡋࡓࡊࡉࡃࡀࡌࡅ; D ࡀࡉࡋࡊࡉࡓࡊࡀࡃࡀࡌࡅ; G ࡀࡉࡋࡓࡊࡉࡃࡉࡌࡅ; CHJ ࡀࡉࡋࡀࡕࡀ :ࡇࡋࡀࡕࡀ | BJ ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ | >J :ࡗ 34 >J :ࡉࡀࡃࡏ | B ࡉࡀࡃࡀࡁࡅࡏ ࡋࡏ; GHJ ࡀࡉࡃࡀࡁࡅࡏࡋ :ࡀࡉࡃࡀࡁࡅࡏ ࡋࡏ 33 ABD ࡍࡀࡊࡉࡌࡉࡕࡎࡉࡌ; CGHJ ࡍࡀࡊࡉࡌࡕࡎࡉࡌࡅ AC ࡀࡍࡉࡁࡀ :ࡀࡍࡉࡁ | BGH ࡊࡀࡊࡋࡉࡊࡓࡉࡕࡀࡋࡅ :ࡊࡀࡋࡉࡊࡓࡉࡕࡀࡋࡅ | B ࡕࡈࡀࡂࡋ :ࡕࡈࡀࡂࡋࡖ 35 A ࡀࡇࡋࡓࡀࡌࡀ; BD ࡀࡉࡋࡓࡀࡌࡀ; C ࡉࡀࡋࡓࡀࡌࡀ :ࡇࡋࡓࡀࡌࡀ | HJ ࡀࡉࡑࡁࡍࡀ :ࡀࡑࡁࡍࡀ GHJ ࡀࡉࡌࡅࡔ :ࡀࡌࡅࡔࡏ | >C :ࡀࡅࡄࡀࡋ 37 >B :ࡀࡌࡅࡔࡏ ࡀࡅࡄࡀࡋ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡁ ࡕࡀࡅࡄࡀࡋ 37–36 HJ ࡍࡅࡄࡀࡋ :2ࡕࡀࡅࡄࡀࡋ | GHJ ࡀࡉࡌࡅࡔ :ࡀࡉࡌࡅࡔࡏ 36 H ࡓࡍࡀࡀࡋࡅ :ࡓࡅࡍࡄࡀࡋࡅ | >I :ࡍࡅࡂࡎࡀࡋ 39 I ࡍࡅࡂࡎ ࡀࡋࡅ :ࡍࡅࡂࡎࡀࡋ 38 AC ࡀࡉࡌࡁ :ࡉࡀࡌࡁ | ACD ࡕࡀࡉࡎࡌࡉࡕࡀࡋࡅ; GH ࡕࡀࡉࡎࡉࡌࡕࡀࡋࡅ; J ࡕࡀࡉࡎࡀࡌࡕࡀࡋࡅ :ࡕࡀࡉࡎࡉࡌࡕࡏࡀࡋࡅ ࡀࡕࡀࡋ; I ࡇࡋࡀࡕࡀࡋ :ࡇࡋࡀࡕࡀࡋ | C ࡊࡀࡄࡋ :ࡊࡀࡀࡄࡋ 42 C ࡊࡀࡄࡋ :ࡊࡀࡀࡄࡋ | >B :ࡀࡉࡉࡄ | >C; I ࡍࡅࡕࡀࡋ :ࡍࡅࡕࡀࡋ 41 C ࡊࡀࡄࡋ :ࡊࡀࡀࡄࡋ | C ࡕࡀࡅࡄࡋ :ࡕࡀࡅࡄࡀࡋ 40 B ࡓࡀࡍࡄࡀࡋࡅ; B ࡕࡉࡈࡄࡉࡕࡎࡀࡋࡅ; D ࡕࡀࡈࡄࡉࡕࡎࡀࡋࡅ; J ࡕࡉࡈࡄࡉࡕࡎࡏࡀࡋࡅ :ࡕࡀࡈࡄࡉࡕࡎࡏࡀࡋࡅ | GHJ ࡀࡒࡉࡆ ࡓࡀࡉࡀ :ࡓࡀࡉࡀ | GIJ ࡁࡑࡉࡍࡉࡕࡏࡀࡋ :ࡁࡑࡉࡍࡉࡕࡏࡀࡋࡅ 43 B ࡀࡉࡋࡀࡕࡀࡋ; GHJ ࡇࡋࡉࡃࡀࡆ :ࡇࡋࡉࡃࡉࡀࡆ 46 B ࡀࡉࡌࡅࡔࡏ :ࡀࡌࡅࡔ | GH ࡊࡀࡋࡉࡅࡀࡄ ࡊࡀࡀࡄ; I ࡊࡀࡋࡉࡅࡀࡄࡖ ࡊࡀࡀࡄ; J ࡊࡀࡋࡉࡅࡄ ࡊࡀࡀࡄ :ࡊࡀࡋࡉࡅࡀࡄࡖ 45 GHJ ࡀࡉࡌࡅࡔࡏ :ࡀࡌࡅࡔࡏ | C ࡊࡀࡄ :ࡊࡀࡀࡄ 44 ࡍࡅࡋࡉࡓࡀࡒ :ࡍࡉࡋࡉࡓࡀࡒ 47 CGHJ ࡍࡉࡕࡀࡅ :ࡍࡉࡕࡀ | B ࡋࡅࡉࡀࡔ ࡋࡏ; CG ࡋࡅࡉࡔࡋ; I ࡋࡅࡉࡀࡔࡋ :ࡋࡅࡉࡔ ࡋࡏ | GHIJ ࡊࡀࡓࡂࡐࡀࡋ :ࡊࡀࡓࡂࡐࡀ ࡋࡏ | AD ࡇࡋࡉࡃࡆ; B ࡇࡋࡉࡃࡉࡆ; C ࡇࡋࡀࡃࡉࡀࡆ; J :ࡓࡀࡌࡕࡉࡌࡀࡋ | >GH :ࡍࡌ | B ࡇࡋࡁࡉࡄࡀࡉ; J ࡀࡉࡋࡉࡁࡄࡀࡉ :ࡇࡋࡉࡁࡄࡀࡉ 48 GI ࡊࡀࡕࡀࡒࡎࡀࡌࡋ; HJ ࡊࡀࡕࡀࡒࡉࡎࡀࡌࡋ :ࡊࡀࡕࡀࡒࡎࡀࡌ ࡋࡏ | AC ࡍࡉࡋࡉࡓࡀࡒ ࡍࡉࡋࡉࡓࡀࡒ; BDHI >B :ࡀࡉࡓࡍࡂࡍࡀ ࡀࡉࡋࡀࡉࡓࡊࡀ ࡀࡓࡅࡀࡂ ࡀࡉࡓࡉࡀࡂ ࡀࡌࡋࡉࡃࡏ 50 ABD ࡀࡌࡅࡓࡌࡏ :ࡀࡌࡅࡓࡌ | B ࡍࡌ :ࡍࡌࡖ | AD ࡀࡄࡉࡋࡔࡉࡋ :ࡀࡄࡉࡋࡔࡋ | A ࡋࡉࡋࡀࡌࡖ :ࡋࡉࡋࡀࡌ 49 HJ ࡓࡉࡌࡕࡉࡌࡀࡋ J ࡓࡀࡆࡂࡉࡕࡉࡌ :ࡓࡀࡆࡂࡀࡕࡉࡌࡅ | ABCDGI ࡀࡉࡍࡁࡀࡂ; H ࡀࡍࡁࡅࡀࡂ ࡀࡉࡍࡁࡀࡂ; J ࡀࡕࡁࡍࡉࡉࡂ ࡀࡉࡍࡁࡀࡂ :ࡀࡕࡁࡍࡅࡂ ࡀࡉࡍࡁࡀࡂ 51 HJ ࡀࡉࡓࡀࡍࡂࡍࡀ :ࡀࡉࡓࡍࡂࡍࡀ | AC ࡀࡉࡓࡀࡉࡀࡂ :ࡀࡉࡓࡉࡀࡂ D ࡓࡀࡆࡂࡉࡕࡉࡌࡅ; H ࡓࡀࡆࡂࡀࡕࡉࡌ;

30

35

40

45

50

Translation | 83

14:27 – 14:51

30

I established a dowry236

within this world.

Why did I ever take a wife,

and why did I ever raise children,

if my sons will not pay my way and my daughters

will not carry me across the great Ocean?237

My brothers will not come with me,

and my sisters will not be my supplies.

As for my wife who loves me,

if she is pained and remembers me,

and cries for me one hour each day,

shall I be upheld by my deeds?

Shall I be supported by my handiwork?” When Shem, Noah’s son, said so,238 35 “Fear not that you have taken a wife,

40

a messenger, his creator,239 came to him and said, fret not that you have had children.

Were it not for wives in the world,

there would be no Heaven and Earth in this world.

There would be no Earth and no Heaven,

condensation wouldn’t form and fall upon water.

Were it not for wives,

the sun and the moon wouldn’t go here.

The sun and the moon [wouldn’t go] here,

and their lights wouldn’t shine forth in this world.

Were it not for wives,

the living waters would not have come.

The living waters would not have come,

and there wouldn’t be sowing in this world.

Were it not for wives,

the air would not have come here,

the air wouldn’t be planted,

there would be no fire, and it would not blaze forth.

Wives are everything here,

they are like Heaven and Earth in this world.

45 You have raised your children240 to be

the record of your name in the world.

They will prepare your body for Sheol,

they will come after you to the graveyard.

They will recite your ascensions for you,

on the day that you depart the world.

They will give rewards on your behalf,

so judgment will not be pronounced upon you.”

Shem, Noah’s son, spoke

to the emissary who came from on high, saying,

50 “Perhaps they will commit adultery;

Perhaps they will commit theft;242

236 237 238 239 240 241 242

then they will torment me!241 then the judgment will fall upon me!

In place of ABCDI podānā ‘a plow,’ read GH porānā ‘recompense’ or pornā ‘marriage settlement.’ Literally “the Great Sea of the End.” BJ “this.” Literally “his planter,” on the basis of the variants in HJ. GHIJ add “here.” Line 50 is missing from B. ABCDGI have simply “they will steal.”

‫‪84 | Text‬‬

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‫‪60‬‬

‫‪65‬‬

‫ࡏࡃࡉࡋࡌࡀ ‖ ࡆࡀࡌࡓࡉࡀ ࡆࡌࡀࡓࡀ ࡖࡎࡀࡈࡀࡀࡍ‬ ‫ࡏࡃࡉࡋࡌࡀ ࡀࡊࡓࡐࡉࡀ ࡁࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡌࡀࡋࡉࡋ ࡔࡋࡉࡄࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡔࡋࡉࡄࡀ ࡖࡌࡍ ࡏࡌࡓࡅࡌࡀ ࡀࡕࡀ‬ ‫ࡅࡃࡂࡀࡁࡍࡉࡀ ࡓࡅࡂࡆࡀ ࡓࡁࡀ‬ ‫ࡅࡃࡆࡀࡌࡀࡓ ࡆࡌࡀࡓࡀ ࡖࡎࡀࡈࡀࡀࡍ‬ ‫ࡅࡃࡀࡊࡓࡐࡉࡀ ࡁࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡀࡀࡍࡕ ࡋࡀࡅ ࡃࡀࡅࡀࡓ ࡁࡕࡉࡁࡉࡋ ࡔࡀࡅࡉࡅࡊ‬ ‫ࡏࡅ ࡏࡋ ࡃࡉࡋࡀࡊ ࡔࡀࡅࡉࡅࡊ ࡃࡀࡅࡀࡓ‬ ‫ࡀࡀࡊࡓ ࡋࡀࡋࡌࡀ ࡔࡅࡁࡒࡇ‬ ‫ࡅࡄࡅࡓࡁࡀ ࡉࡍࡃࡉࡓࡇ ࡋࡕࡉࡁࡉࡋ‬ ‫ࡒࡅࡌ ࡎࡀࡒ ࡋࡁࡉࡕ ࡄࡉࡉࡀ ࡓࡁࡉࡀ‬ ‫ࡀࡕࡓࡀ ࡖࡋࡀࡓࡁࡀ ࡔࡀࡌࡔࡉࡇ‬ ‫ࡀࡕࡓࡀ ࡖࡋࡉࡕࡁࡇ ࡀࡊࡃࡁࡀ‬

‫ࡅࡀࡋࡊࡀࡋࡉࡀ ࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ‬ ‫ࡅࡌࡀࡉࡕࡀࡍ ࡕࡓࡉࡍ ࡌࡅࡕࡉࡀ ࡁࡄࡀࡃ‬ ‫ࡅࡏࡋ ࡔࡅࡌ ࡁࡓ ࡅࡍ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡖࡂࡀࡉࡓࡉࡀ ࡏࡋ ࡅࡍࡓࡀ ࡀࡆࡋࡉࡀ‬ ‫ࡉࡍࡄࡅࡉࡀ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ‬ ‫ࡕࡉࡋࡊࡅࡍ ࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ‬ ‫ࡉࡍࡌࡉࡕࡅࡍ ࡕࡓࡉࡍ ࡌࡅࡕࡉࡀ ࡁࡄࡀࡃ‬ ‫ࡅࡋࡀࡅ ࡃࡀࡉࡀࡀࡍ ࡁࡀࡋࡌࡀ ࡒࡓࡅࡊ‬ ‫ࡀࡁࡀࡕࡅࡓ ࡋࡄࡀࡀࡊ ࡋࡀࡕࡉࡅࡉࡀ‬ ‫ࡕࡉࡎࡓࡅࡁࡊࡇ ࡅࡍࡓࡀ ࡅࡕࡉࡋࡊࡇ‬ ‫ࡗ ࡔࡀࡋࡌࡀࡉࡍࡀ ࡌࡉࡇࡍ ࡀࡍࡒࡐࡉࡀ‬ ‫ࡋࡀࡕࡓࡀ ࡖࡈࡀࡁࡉࡀ ࡄࡀࡕࡀࡌ ࡔࡓࡉࡍ‬ ‫ࡅࡔࡓࡀࡂࡉࡀ ࡖࡄࡍࡅࡓࡀ ࡋࡀࡄࡀࡔࡉࡊࡀ‬ ‫ࡅࡋࡀࡉࡉࡕ ࡁࡂࡀࡅࡇ ࡄࡀࡎࡀࡓ ࡅࡁࡉࡑࡓ ‖‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫]‪[57‬‬

‫]‪[58‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡔࡅࡌ ࡁࡅࡊࡔࡈࡀ ࡒࡀࡉࡉࡌ ࡃࡀࡓࡉࡔ‬ ‫ࡔࡅࡌ ࡁࡅࡊࡔࡈࡀ ࡒࡀࡉࡉࡌ‬ ‫ࡌࡀࡄࡅ ࡄࡈࡉࡕ ࡁࡉࡕ ࡄࡉࡉࡀ ࡓࡁࡉࡀ‬ ‫ࡁࡊࡀࡓࡅࡍ ࡔࡅࡁࡀ‬ ‫ࡏࡉࡍࡔࡉࡅࡍ ࡒࡀࡃࡌࡀࡉࡉࡀ‬ ‫ࡉࡍࡋࡐࡉࡕ ࡁࡓࡉࡃࡀࡐ ࡓࡁࡀ‬ ‫ࡌࡉࡈࡉࡀࡍ ࡀࡊࡓࡉࡅࡕࡀ‬ ‫ࡒࡀࡉࡌࡀ ࡅࡌࡄࡀࡔࡁࡀ ࡉࡍࡌࡓࡅࡎ‬

‫ࡅࡌࡀࡓࡐࡉࡔ ࡔࡅࡌ ࡁࡓ ࡅࡍ‬ ‫ࡅࡀࡌࡀࡓ‬ ‫ࡖࡃࡀࡓࡀ ࡁࡉࡑࡓࡀ ࡌࡉࡈࡉࡀࡍ ࡏࡋࡀࡉ‬ ‫ࡅࡕࡓࡉࡎࡀࡓ ࡄࡅࡋࡉࡀ ࡓࡉࡃࡀࡐ‬ ‫ࡅࡕࡉࡉࡍࡀࡉࡍࡀ ࡋࡀࡌࡔࡀࡉࡋࡉࡍ ࡏࡋࡀࡉ‬ ‫ࡅࡀࡃࡍࡀࡔࡀࡕࡀ ࡖࡋࡀࡔࡀࡋࡌࡀࡍ‬ ‫ࡅࡀࡕࡉࡀࡍ ࡃࡉࡌࡀࡉ ࡅࡋࡀࡔࡀࡋࡌࡀࡍ‬ ‫ࡅࡀࡌࡓࡀࡋࡅࡍ ࡋࡌࡀࡔࡕࡅࡉࡑࡀ ࡁࡇࡍ‬

‫‪B ࡍࡉࡐࡓࡊࡀࡖ :ࡀࡉࡐࡓࡊࡀ 53 ABD ࡍࡅࡋࡀࡊࡋࡀࡅ; G ࡇࡋࡀࡊࡋࡀࡅ; H ࡉࡀࡋࡀࡊࡋࡀࡅ :ࡀࡉࡋࡀࡊࡋࡀࡅ | A ࡍࡀࡀࡈࡀࡎ ࡀࡓࡀࡌࡆ; C ࡍࡀࡀࡈࡎ ࡓࡀࡌࡆ; GHIJ ࡍࡀࡀࡈࡀࡎ ࡓࡀࡌࡆ :ࡍࡀࡀࡈࡀࡎࡖ ࡀࡓࡀࡌࡆ 52‬‬

‫;ࡀࡊࡓࡐࡉࡍ ‪GI ࡌࡅࡔࡋ :ࡌࡅࡔ ࡋࡏࡅ | >HJ :ࡇࡋࡓࡀࡌࡍࡉࡖ ࡍࡅ ࡓࡁ ࡌࡅࡔ ࡋࡏࡅ ࡀࡉࡉࡄࡖ ࡀࡄࡉࡋࡔ 54 A ࡍࡉࡓࡕࡀ :ࡍࡉࡓࡕ | ABD ࡍࡉࡕࡉࡀࡌ; GHIJ ࡍࡀࡕࡉࡉࡀࡌࡅ :ࡍࡀࡕࡉࡀࡌࡅ | D‬‬ ‫‪ࡅࡏ :ࡀࡉࡍࡁࡀࡂࡃࡅ 56 D ࡍࡉࡋࡆࡀ; J ࡋࡀࡆࡀ :ࡀࡉࡋࡆࡀ | G ࡀࡓࡍࡅࡋࡀ; HIJ ࡀࡓࡍࡅࡋ :ࡀࡓࡍࡅ ࡋࡏ | AGIJ ࡀࡌࡅࡓࡌ :ࡀࡌࡅࡓࡌࡏ | B ࡍࡌ; I ࡍࡌࡖ :ࡍࡌࡖ | DJ ࡀࡉࡉࡄࡖ ࡀࡄࡉࡋࡔ :ࡀࡄࡉࡋࡔ 55‬‬ ‫ࡂࡀࡁࡍࡉࡀ ‪ࡍࡍࡅࡉࡊࡋࡉࡕ; J ࡍࡅࡋࡀࡊࡋࡉࡕ :ࡍࡅࡊࡋࡉࡕ | GHIJ ࡍࡀࡀࡈࡀࡎ ࡓࡀࡌࡆ :ࡍࡀࡀࡈࡀࡎࡖ ࡀࡓࡀࡌࡆ | C ࡓࡀࡌࡀࡆ ࡅࡏ; GH ࡀࡉࡓࡌࡀࡆ ࡅࡏ; I ࡀࡉࡓࡌࡀࡆࡃࡅ; J ࡀࡓࡌࡀࡆ ࡅࡏ :ࡓࡀࡌࡀࡆࡃࡅ 57 CGHJ‬‬ ‫‪H ࡊࡅࡀࡔ :ࡊࡅࡉࡅࡀࡔ | H ࡕࡓࡀࡅࡀࡃ; J ࡓࡀࡁࡀࡃ :ࡓࡀࡅࡀࡃ 59 J ࡀࡕࡅࡌ :ࡀࡉࡕࡅࡌ | A ࡍࡉࡓࡕࡀ :ࡍࡉࡓࡕ | D ࡍࡅࡕࡉࡀࡌࡍࡉ :ࡍࡅࡕࡉࡌࡍࡉ | CGHJ ࡀࡉࡐࡓࡊࡀ ࡅࡏ :ࡀࡉࡐࡓࡊࡀࡃࡅ 58 GHI‬‬ ‫;ࡔࡀࡅࡉࡅࡉࡊ ‪:ࡇࡒࡁࡅࡔ 61 B ࡀࡉࡅࡉࡕࡀ :ࡀࡉࡅࡉࡕࡀࡋ | J ࡓࡀࡁࡀࡃ :ࡓࡀࡅࡀࡃ | >H; J ࡊࡉࡅࡀࡔ :ࡊࡅࡉࡅࡀࡔ | GHIJ ࡊࡀࡋࡉࡃࡋ :ࡊࡀࡋࡉࡃ ࡋࡏ 60 GHIJ ࡍࡀࡀࡉࡀࡃࡀࡋࡅ :ࡍࡀࡀࡉࡀࡃ ࡅࡀࡋࡅ | G‬‬ ‫ࡔࡅࡁࡒࡉࡀ ‪>ABC :ࡒࡀࡎ 63 H ࡍࡇࡀࡌࡋࡀࡔ :ࡀࡍࡉࡀࡌࡋࡀࡔ | AG ࡇࡓࡀࡃࡍࡉ; B ࡇࡓࡀࡃࡍࡀ; J ࡀࡉࡓࡃࡍࡉ :ࡇࡓࡉࡃࡍࡉ | IJ ࡀࡁࡓࡅࡄ :ࡀࡁࡓࡅࡄࡅ 62 HJ ࡇࡁࡊࡅࡉࡓࡎࡉࡕ :ࡇࡊࡁࡅࡓࡎࡉࡕ | I‬‬ ‫‪G ࡓࡑࡉࡁ; J ࡓࡑࡉࡀࡁࡅ :ࡓࡑࡉࡁࡅ | GHIJ ࡓࡉࡎࡀࡄ :ࡓࡀࡎࡀࡄ | J ࡀࡉࡁࡕࡉࡋࡖ :ࡇࡁࡕࡉࡋࡖ 65 B ࡊࡀࡔࡀࡄࡀࡋ :ࡀࡊࡉࡔࡀࡄࡀࡋ | BDI ࡀࡉࡔࡌࡀࡔ; C ࡀࡔࡌࡀࡔ :ࡇࡉࡔࡌࡀࡔ 64‬‬ ‫;ࡅࡁࡀࡑࡓ ‪>H :ࡀࡓࡀࡃࡖ 3 >ABD :ࡌࡉࡉࡀࡒ ࡀࡈࡔࡊࡅࡁ ࡌࡅࡔ 2 >A :ࡍࡅ ࡓࡁ ࡌࡅࡔ ࡔࡉࡐࡓࡀࡌࡅ | ABC ࡀࡈࡔࡊࡅࡁ :ࡀࡈࡔࡊࡅࡁ 1 GJ ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | IJ ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 66 AC‬‬ ‫;ࡃࡀࡓࡀ ‪:ࡀࡕࡀࡔࡀࡍࡃࡀࡅ 6 B ࡀࡉࡋࡉࡀࡔࡌࡀࡋ; C ࡍࡉࡋࡉࡔࡌࡀࡋ :ࡍࡉࡋࡉࡀࡔࡌࡀࡋ | B ࡍࡅࡔࡍࡉࡏ :ࡍࡅࡉࡔࡍࡉࡏ 5 GHI ࡍࡅࡉࡓࡀࡊࡁ; J ࡍࡅࡉࡀࡓࡀࡊࡁ :ࡍࡅࡓࡀࡊࡁ 4 B ࡍࡀࡉࡈࡀࡌ :ࡍࡀࡉࡈࡉࡌ | D‬‬ ‫ࡅࡀࡃࡍࡉࡔࡀࡕࡀ ‪CJ ࡉࡀࡌࡀࡃ; GH ࡍࡀࡌࡉࡃ; I ࡍࡉࡌࡉࡃ :ࡉࡀࡌࡉࡃ | J ࡍࡉࡕࡀࡅ :ࡍࡀࡉࡕࡀࡅ | >B :ࡍࡀࡌࡋࡀࡔࡀࡋࡅ ࡉࡀࡌࡉࡃ ࡍࡀࡉࡕࡀࡅ ࡀࡕࡅࡉࡓࡊࡀ ࡍࡀࡉࡈࡉࡌ | J ࡍࡉࡈࡀࡌ :ࡍࡀࡉࡈࡉࡌ 7 DJ‬‬ ‫‪HJ ࡉࡍࡀࡁ :ࡍࡇࡁ | BH ࡍࡅࡋࡓࡀࡌࡀࡅ :ࡍࡅࡋࡀࡓࡌࡀࡅ | GI ࡎࡅࡓࡌࡍࡀ :ࡎࡅࡓࡌࡍࡉ 8‬‬

Translation | 85

14:52 – 15:8

Perhaps they will sing satanic music;

then the blazing fire will consume me!

Perhaps they will renounce the name of Life;

then I shall die a second death instead of one!”

The emissary of Life spoke,

and said to Shem, Noah’s son,243

55 “The emissary has come from on high,

so that adulterers may go244 to the fire,

and a great wrath

may be upon the thieves,

and the singers of satanic music245

will be consumed by the blazing fire,

and those who renounce the name of Life

will die a second death instead of one.

They have made you no leader246 over Earth,

nor have they called you a judge over the world.

60 Had they made you a leader,

they would not have brought Abator here.

He who immediately abandons the world,

the fire will set him aflame and consume him,

and he will bring destruction to Earth

when the perfect ones leave him.

Arise, rise to the Great Life’s house,

to the place where the good dwell.

The place where its sun never sets,

and where lamps never grow dim.

65 The place where there is no lie,

and where there isn’t anyone flawed or lacking.”

And Life triumphs!

In the name of the Great Life,

may the sublime light be magnified!

15. Shem in Truth247 begins teaching,

and instructing Shem, Noah’s son.

Shem in Truth starts saying, “What sin did I commit in the Great Life’s house,

so that the defective age has come to me?

The Seven oppress me,

and the Twelve are an affliction to me.

5 The First has forgotten me,

and the Second does not inquire after me.

I have fallen into a great affliction

and concerns that never cease.

Grief has come to me,

and my tears flow without finish.”248

Nemrus begins to plot,

and says to her sons, the seducers,

243 244 245 246 247 248

Line 54 is missing from HJ. J “have gone.” CGH “if they sing satanic music, then they.” Following the variant in J. H has “you did not lead.” ABC “Truth’s Shem.” Line 7 is missing from B.

86 | Text

[59]

[60]

ࡍࡀࡋࡀࡋࡅࡒࡁ ࡇࡊࡓࡀࡎࡍࡉࡖ ࡍࡅࡕࡀ ࡀࡍࡉࡀࡔ ࡀࡉࡔࡁࡀࡓࡃࡋ ࡀࡉࡔࡍࡉࡍࡉࡖ ࡍࡀࡁࡆ ࡋࡊࡅࡖ ࡀࡕࡃࡅࡂࡉࡎࡋ ࡇࡋࡉࡍࡔࡀࡌࡖ ࡇࡉࡅࡀࡔࡍࡉ ࡍࡀࡉࡀࡋࡊࡅࡖ ࡀࡔࡉࡓࡅ ࡀࡉࡄࡅࡂ ࡊࡀࡅࡔࡄࡁ ࡇࡉࡌࡉࡓࡍࡉࡅ ࡀࡕࡀ ࡍࡇࡉࡌࡖ ࡀࡓࡕࡀࡋ ࡇࡋࡉࡍࡔࡀࡌࡖ ࡊࡀࡃࡊࡅ ࡍࡌ ࡍࡇࡉࡌ ࡀࡉࡋࡑࡀࡖ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡖ ࡀࡍࡉࡀࡉࡑࡈࡀࡌ ࡍࡅ ࡓࡁ ࡌࡅࡔ ࡀࡓࡀࡃࡖ ࡍࡊࡅࡍࡀࡉࡀࡃ ࡀࡉࡅࡀࡄ ࡀࡓࡍࡅࡖ ࡀࡉࡅࡀࡄࡀࡋ ࡉࡀࡋࡏ ࡍࡅࡕࡁࡉࡔࡀࡄࡖ ࡀࡆࡌࡉࡓࡍࡉࡀࡋ ࡀࡆࡌࡉࡓ ࡍࡉࡆࡉࡀࡄ ࡀࡋࡈࡀࡁ ࡀࡓࡀࡌࡆ ࡀࡕࡉࡑࡀࡀࡋ ࡀࡋࡅࡏࡖ ࡀࡓࡀࡌࡆ ࡀࡉࡋࡉࡕࡀࡌࡀࡋ ࡀࡋࡈࡀࡂࡀࡋ ࡋࡉࡁࡉࡕࡁ ࡀࡋࡈࡉࡂ ࡀࡉࡔࡓࡀࡕࡉࡌࡀࡋ ࡀࡓࡀࡌࡆࡅ ࡀࡉࡓࡅࡋࡁࡉࡁ ࡀࡃࡒࡀࡉࡖ ࡀࡓࡍࡅࡁ ࡋࡐࡉࡍࡀࡀࡋ ࡋࡐࡉࡍࡀࡀࡋ ࡀࡁࡅࡔࡖ ࡀࡋࡆࡏࡁ ࡀࡃࡂࡀࡎࡀࡋ ࡀࡉࡊࡓࡉࡕࡐࡀ ࡋࡏࡅ ࡀࡊࡉࡅࡐࡓ ࡋࡏࡅ ࡀࡐࡉࡍࡉࡀࡄࡋ ࡀࡉࡂࡎࡀࡌࡀࡋ ࡀࡁࡃࡊࡀࡅ ࡀࡊࡋࡍࡉࡁ ࡊࡅࡊࡓࡉࡃࡏ ࡁࡀࡈࡋ ࡀࡉࡉࡄ ࡍࡀࡒࡀࡕ ࡀࡓࡅࡀࡃࡋ ࡇࡕࡓࡀࡒࡔࡀࡁ ࡕࡊࡉࡎ ࡀࡉࡉࡄ ࡕࡉࡁࡋ ࡕࡀࡌࡔࡍࡉࡅ

ࡍࡀࡉࡀࡃࡏࡁ ࡋࡐࡀࡍ ࡀࡓࡉࡄࡁ ࡀࡁࡓ ࡀࡄࡅࡂ ࡇࡌࡔࡍࡀࡅ ࡍࡀࡓࡀࡌࡆࡅ ࡍࡀࡓࡅࡋࡉࡁࡁ ࡇࡉࡁࡉࡔࡍࡉ ࡍࡀࡕࡈࡉࡂࡉࡋࡁ ࡇࡈࡂࡉࡋࡍࡉ ࡀࡁࡓ ࡀࡉࡁࡉࡔࡁ ࡇࡉࡁࡉࡔࡍࡉ ‖ ࡍࡀࡕࡀࡓࡀࡈࡀࡌࡁ ࡇࡓࡕࡊࡀࡍࡉ ࡀࡁࡓ ࡀࡒࡅࡀࡄ ࡇࡋࡏ ࡒࡅࡁࡔࡍࡉ ࡀࡉࡄࡀࡉࡁࡉࡔ ࡓࡀࡌࡀ ࡗ ࡀࡔࡉࡓ ࡍࡅࡋࡓࡀࡌࡍࡉࡖ ࡋࡉࡋࡀࡌ ࡀࡉࡔࡉࡁ ࡋࡉࡆࡏ ࡋࡉࡆࡏ ࡍࡅࡕࡊࡉࡔࡀࡋ ࡍࡅࡕࡓࡌࡀ ࡗ ࡀࡉࡉࡄࡋ ࡀࡊࡉࡀࡎࡖ ࡉࡍࡀࡉࡀ ࡀࡕࡄࡉࡁࡔࡅࡕࡅ ࡀࡕࡅࡁ ࡀࡕࡉࡑࡀࡖ ࡉࡍࡀࡃࡅࡏ ࡀࡕࡄࡉࡁࡔࡅࡕࡅ ࡀࡕࡅࡁ ࡀࡉࡋࡌࡖ ࡉࡀࡌࡐࡅ ࡀࡒࡃࡉࡆ ࡀࡁࡄࡀࡉࡖ ࡉࡀࡃࡏ ࡀࡉࡁࡓ ࡀࡉࡉࡄ ࡇࡁࡉࡓࡔࡖ ࡉࡀࡁࡉࡋ ࡀࡈࡔࡊࡅࡁ ࡌࡀࡋࡀࡔࡌࡖ ࡉࡍࡀࡅࡑࡈࡏࡅ ࡉࡀࡕࡌࡉࡔࡍࡉ ࡀࡓࡅࡀࡂ ࡓࡀࡂࡀࡋ ࡉࡀࡓࡂࡐࡀ ࡀࡉࡉࡄࡋ ࡀࡃࡂࡀࡎࡅ ࡊࡀࡉࡁࡓࡀࡌࡖ ࡉࡊࡀࡓࡅࡁ ࡀࡈࡔࡊࡅࡖ ࡀࡊࡉࡓࡉࡃ ࡊࡀࡉࡓࡃࡀࡌࡖ ‖ ࡉࡀࡓࡂࡉࡋ ࡍࡀࡋࡉࡄࡀࡃࡀࡋࡅ ࡕࡉࡌࡋࡀࡕࡔࡏ ࡋࡉࡁࡉࡕ ࡍࡌ ࡍࡀࡋࡉࡄࡀࡃࡀࡋࡅ ࡕࡉࡌࡋࡀࡕࡔࡏࡅ ࡕࡉࡋࡒࡉࡔ ࡌࡅࡓࡌࡏࡋ ࡉࡍࡀࡉࡀ

BD ࡇࡌࡔࡍࡉࡅ; GHJ ࡇࡌࡅࡔࡍࡉ :ࡇࡌࡔࡍࡀࡅ 10 B ࡇࡊࡓࡉࡎࡍࡉࡖ; GHJ ࡇࡊࡓࡀࡎࡍࡉ; I ࡇࡊࡓࡀࡎࡍࡉࡖ :ࡇࡊࡓࡀࡎࡍࡉࡖ | G ࡍࡀࡉࡀࡃࡉࡁ; J ࡍࡅࡉࡀࡃࡏࡁ :ࡍࡀࡉࡀࡃࡏࡁ | H ࡋࡐࡉࡍ :ࡋࡐࡀࡍ 9

B ࡇࡉࡁࡔࡍࡉ; HJ ࡇࡉࡉࡁࡉࡔࡍࡉ :ࡇࡉࡁࡉࡔࡍࡉ 11 GHJ ࡀࡉࡍࡉࡀࡔ :ࡀࡍࡉࡀࡔ | C ࡀࡉࡔࡁࡀࡓࡀࡃࡋ; GH ࡀࡉࡔࡁࡀࡓࡃ; IJ ࡀࡉࡔࡀࡓࡃ :ࡀࡉࡔࡁࡀࡓࡃࡋ | ABD ࡀࡉࡔࡍࡉࡍࡉ :ࡀࡉࡔࡍࡉࡍࡉࡖ

:ࡍࡀࡕࡈࡉࡂࡉࡋࡁ 12 B ࡀࡕࡃࡅࡂࡎࡋ; GHJ ࡀࡕࡃࡅࡂࡉࡎ :ࡀࡕࡃࡅࡂࡉࡎࡋ | H ࡇࡋࡉࡍࡔࡉࡌࡖ; J ࡀࡉࡋࡉࡍࡔࡀࡌࡖ :ࡇࡋࡉࡍࡔࡀࡌࡖ | AC ࡍࡀࡓࡅࡋࡉࡁࡀࡁ; B ࡍࡀࡓࡅࡋࡁࡉࡁ; D ࡍࡀࡓࡅࡋࡀࡁࡉࡁ :ࡍࡀࡓࡅࡋࡉࡁࡁ DI ࡀࡉࡌࡓࡍࡉࡅ :ࡇࡉࡌࡉࡓࡍࡉࡅ | H ࡇࡉࡁࡉࡔࡍࡉࡅ; J ࡇࡉࡉࡁࡉࡔࡍࡉ :ࡇࡉࡁࡉࡔࡍࡉ 13 GHJ ࡍࡀࡋࡊࡅࡖ; I ࡍࡀࡉࡀࡋࡊࡅࡖ :ࡍࡀࡉࡀࡋࡊࡅࡖ | J ࡀࡔࡉࡓ :ࡀࡔࡉࡓࡅ | AC ࡍࡀࡕࡈࡂࡉࡋࡁ; G ࡍࡉࡕࡈࡉࡂࡉࡋࡁ J ࡀࡓࡕࡀ ࡋࡏ :ࡀࡓࡕࡀࡋ | CHI ࡇࡋࡉࡍࡔࡉࡌࡖ; J ࡀࡉࡋࡉࡍࡔࡀࡌࡖ :ࡇࡋࡉࡍࡔࡀࡌࡖ | C ࡇࡓࡕࡊࡀࡍࡉࡅ; H ࡀࡉࡓࡕࡊࡀࡍࡉ; I ࡇࡓࡅࡕࡊࡀࡍࡉ :ࡇࡓࡕࡊࡀࡍࡉ 14 HI ࡀࡉࡄࡀࡂ; J ࡀࡉࡄࡀࡂࡅ :ࡀࡉࡄࡅࡂ

:ࡌࡅࡔ 17 CD ࡀࡍࡉࡀࡉࡑࡈࡉࡌ; H ࡍࡇࡀࡉࡈࡎࡀࡌ :ࡀࡍࡉࡀࡉࡑࡈࡀࡌ | GHJ ࡓࡀࡌࡀ ࡍࡉࡆࡉࡀࡄ ࡗ; I ࡓࡀࡌࡀ ࡀࡌࡋࡀ ࡍࡉࡆࡉࡀࡄ ࡗ :ࡓࡀࡌࡀ ࡗ 16 J ࡀࡉࡋࡑࡀ :ࡀࡉࡋࡑࡀࡖ 15 H ࡍࡇࡉࡌ :ࡍࡇࡉࡌࡖ

ࡍࡅࡕࡓࡀࡌࡀ; D ࡍࡅࡕࡉࡓࡀࡌࡀ; H ࡍࡅࡕࡉࡓࡉࡌࡀ :ࡍࡅࡕࡓࡌࡀ 19 I ࡍࡊࡅࡉࡍࡀࡀࡉࡀࡃ :ࡍࡊࡅࡍࡀࡉࡀࡃ | GHJ ࡀࡓࡍࡅ; I ࡀࡓࡍࡅࡖ :ࡀࡓࡍࡅࡖ | J ࡀࡔࡉࡁ :ࡀࡉࡔࡉࡁ | B ࡋࡀࡆࡏ :2ࡋࡉࡆࡏ 18 B ࡌࡅࡔࡖ H ࡀࡕࡉࡑࡀ :ࡀࡕࡉࡑࡀࡖ 21 B ࡆࡀࡌࡓࡍࡉࡀࡋ; C ࡀࡆࡌࡉࡓࡍࡀࡀࡋ :ࡀࡆࡌࡉࡓࡍࡉࡀࡋ | BC ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 20 IJ ࡍࡅࡕࡉࡁࡔࡀࡄࡖ :ࡍࡅࡕࡁࡉࡔࡀࡄࡖ | ACG ࡍࡅࡕࡊࡀࡔࡀࡋ :ࡍࡅࡕࡊࡉࡔࡀࡋ | AC GHJ ࡀࡉࡓࡀࡌࡆࡅ :ࡀࡓࡀࡌࡆࡅ | GHIJ ࡀࡉࡓࡅࡋࡉࡁࡁ :ࡀࡉࡓࡅࡋࡁࡉࡁ | I ࡇࡁࡀࡓࡔࡖ :ࡇࡁࡉࡓࡔࡖ 24 >D :ࡋࡉࡁࡉࡕࡁ | GJ ࡀࡋࡈࡀࡂ :ࡀࡋࡈࡉࡂ 23 BCJ ࡀࡉࡋࡉࡕࡉࡌࡀࡋ :ࡀࡉࡋࡉࡕࡀࡌࡀࡋ 22 C ࡉࡀࡋࡆࡏࡁ; GHJ ࡀࡋࡆࡉࡁ :ࡀࡋࡆࡏࡁ 26 D ࡀࡃࡒࡀࡉ :ࡀࡃࡒࡀࡉࡖ | J ࡋࡐࡀࡍࡉࡀࡋ :ࡋࡐࡉࡍࡀࡀࡋ | D ࡀࡈࡔࡊࡅ :ࡀࡈࡔࡊࡅࡁ | H ࡌࡉࡋࡀࡔࡌࡖ :ࡌࡀࡋࡀࡔࡌࡖ | C ࡀࡕࡌࡉࡔࡍࡉ :ࡉࡀࡕࡌࡉࡔࡍࡉ 25 :ࡀࡉࡊࡓࡉࡕࡐࡀ ࡋࡏࡅ ࡀࡊࡉࡅࡐࡓ ࡋࡏࡅ | BJ ࡀࡐࡉࡍࡀࡀࡄࡋ :ࡀࡐࡉࡍࡉࡀࡄࡋ | ABCG ࡊࡀࡁࡓࡀࡌࡖ :ࡊࡀࡉࡁࡓࡀࡌࡖ | D ࡀࡊࡉࡓࡅࡁ :ࡉࡊࡀࡓࡅࡁ 27 GHJ ࡉࡀࡋࡏ ࡋࡐࡉࡍࡀࡀࡋ; I ࡉࡀࡋࡏ ࡋࡐࡉࡍࡀࡀࡋ :ࡋࡐࡉࡍࡀࡀࡋ B ࡀࡉࡊࡓࡉࡕࡐࡀ ࡋࡏࡅ ࡀࡊࡉࡓࡐࡅ ࡋࡏࡅ; C ࡀࡉࡊࡓࡉࡕࡐࡀ ࡋࡏࡅ ࡀࡊࡉࡉࡐࡓࡋࡅ; G ࡀࡉࡊࡓࡉࡕࡐࡀࡋࡅ ࡀࡊࡉࡐࡉࡋࡅ; H ࡀࡉࡊࡓࡉࡕࡐࡀࡋࡅ ࡀࡊࡉࡉࡐࡓࡋࡅ; I ࡀࡊࡉࡐࡉࡋࡅ ࡀࡉࡊࡓࡉࡕࡐࡀࡋࡅ; J ࡀࡉࡊࡓࡉࡕࡐࡀࡋࡅ ࡀࡊࡉࡀࡐࡓࡋࡅ ࡁࡀࡈࡋ ࡀࡉࡉࡄ ࡍࡀࡋࡉࡄࡀࡃࡀࡋࡅ ࡕࡉࡌࡋࡀࡕࡔࡏ | J ࡕࡀࡌࡋࡀࡕࡔࡏ :ࡕࡉࡌࡋࡀࡕࡔࡏ 29 GHIJ ࡀࡕࡍࡅࡀࡌࡉࡀࡄࡅ ࡀࡈࡔࡊࡅࡖ :ࡀࡈࡔࡊࡅࡖ | J ࡊࡀࡓࡉࡃ :ࡀࡊࡉࡓࡉࡃ 28 GJ ࡀࡉࡃࡂࡀࡎࡀࡋ :ࡀࡃࡂࡀࡎࡀࡋ :ࡍࡌ | J ࡍࡀࡋࡀࡄࡀࡃࡀࡋࡅ :ࡍࡀࡋࡉࡄࡀࡃࡀࡋࡅ | HIJ ࡕࡉࡌࡋࡀࡕࡔࡏ :ࡕࡉࡌࡋࡀࡕࡔࡏࡅ 30 J ࡊࡅࡊࡓࡀࡃࡏ :ࡊࡅࡊࡓࡉࡃࡏ | GJ ࡀࡉࡁࡀࡈࡋ :ࡁࡀࡈࡋ | J ࡕࡉࡋࡄࡉࡃࡀࡋࡅ :ࡍࡀࡋࡉࡄࡀࡃࡀࡋࡅ | >H :ࡊࡅࡊࡓࡉࡃࡏ B ࡀࡕࡀࡌࡔࡍࡉࡅ :ࡕࡀࡌࡔࡍࡉࡅ | C ࡌࡅࡓࡌࡉࡋ; GJ ࡌࡅࡓࡌࡋ; H ࡌࡅࡓࡌࡅࡏࡋ :ࡌࡅࡓࡌࡏࡋ 31 GH ࡇࡕࡓࡉࡒࡔࡀࡁࡅ; I ࡇࡕࡓࡉࡒࡔࡀࡁ; J ࡇࡕࡓࡀࡒࡔࡀࡁࡅ :ࡇࡕࡓࡀࡒࡔࡀࡁ | ACD ࡍࡌࡖ G ࡓࡊࡀࡎ; HIJ ࡕࡊࡀࡎ :ࡕࡊࡉࡎ | H ࡀࡉࡉࡄࡕࡉࡁࡋ :ࡀࡉࡉࡄ ࡕࡉࡁࡋ | A ࡀࡌࡔࡍࡉࡅ;

10

15

20

25

30

Translation | 87

15:9 – 15:31

“The chosen one has fallen into our hands; 10 and make him hear a great noise,

so that he might forget the sublime banners.249

Let’s entrance him with our beryls and music,

so he always will forget to worship.

Let’s seize him with our snares,

and make him the head of us all,

Let’s hold him in dire captivity,

and cast him into terrifying250 darkness,

Let’s detain him in our penitentiaries,

so he forgets the place from which he came.

15 Let’s send something really terrifying after him,

20

come, let’s trap him with our snares,

so that he will stray from the borderline.”

When the planets,

the seducers of this world, had spoken,251

the head of the ages, Shem,

Noah’s son, spoke to them, saying,

“Go away! Go away, fiends,

so that the fire may be your judge.252

You won’t succeed, as you say you will.

What you plotted against me won’t ever happen.

My eyes that gaze upon the light,

won’t ever wink so.

My ears that listen to prayer and praise,

won’t listen to useless music.

My mouth, filled with prayer and praise,

won’t bring me any wicked music.

My hands that give rewards,

won’t kill anything on Earth.

My heart, in which dwells the Great Life,

won’t be corrupted by beryls and music.

25 My body and soul, made whole by the truth,

won’t fall into the blazing fire.

My body that has not committed fornication,

won’t fall into the trap of the Seven.

My knees that bend down and kneel to Life,

won’t kneel to pagans, chapels, or idols.

My feet that walk on truth’s paths,253

won’t walk on the paths of treachery and deceit.

I perfected myself, and so I shall not fear.254

Life will remember you for good.255

30 I perfected myself, and shall not fear Earth.

I lifted my eyes on high,

249 250 251 252 253 254 255 256

IJ “lessons.” In place of guhi, read gāhi as in HI. GHIJ “had said so.” I “judges.” GHIJ “paths of truth and faith.” J “I did not fear.” Line 29 is missing from H. G “my soul blocks Life’s house.”

I have sought the everlasting abode. and my soul looks to Life’s house.”256

‫‪88 | Text‬‬

‫ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

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‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡔࡅࡌ ࡁࡅࡊࡔࡈࡀ ࡒࡀࡉࡉࡌ‬ ‫ࡔࡅࡌ ࡁࡅࡊࡔࡈࡀ ࡒࡀࡉࡉࡌ‬ ‫ࡔࡅࡁࡀ ࡄࡅࡋࡉࡀ ࡄࡀࡌࡁࡀࡂࡀ‬ ‫ࡖࡉࡍࡀࡁࡈࡇ ࡁࡂࡅ ࡀࡓࡒࡀࡍ‬ ‫ࡉࡍࡀࡊࡕࡓࡇ ࡁࡂࡅ ࡕࡉࡁࡉࡋ‬ ‫ࡉࡍࡔࡁࡅࡒ ࡏࡋࡇ ࡀࡉࡈࡀ‬ ‫ࡉࡍࡋࡉࡂࡈࡇ ࡁࡓࡀࡆࡀࡉࡀࡍ ࡓࡁࡀ‬ ‫ࡉࡍࡔࡉࡁࡉࡇ ࡁࡔࡉࡁࡉࡀ ࡓࡁࡀ‬ ‫ࡉࡍࡔࡁࡅࡒ ࡏࡋࡇ ࡌࡀࡄࡓࡀ ࡓࡁࡀ‬ ‫ࡀࡍࡋࡇࡐ ࡌࡍ ࡆࡌࡀࡓࡀࡍ ࡅࡋࡉࡂࡉࡀࡍ‬ ‫ࡉࡍࡔࡉࡃࡉࡇ ࡁࡓࡉࡃࡀࡐ ࡓࡁࡀ‬ ‫ࡉࡍࡔࡁࡅࡒ ࡏࡋࡇ ࡀࡉࡈࡀ‬ ‫ࡉࡍࡀࡊࡕࡓࡇ ࡁࡒࡅࡋࡀࡋࡀࡍ ࡁࡉࡔࡀࡕࡀ‬ ‫ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡔࡉࡁࡉࡀࡄࡉࡀ‬ ‫ࡀࡀࡍ ࡋࡀࡀࡍࡉࡐࡋࡀࡍ ࡁࡓࡀࡆࡀࡉࡅࡊࡍ‬ ‫ࡋࡀࡔࡀࡌࡀࡀࡍ ࡋࡔࡅࡌࡀࡉࡅࡊࡍ‬ ‫ࡋࡀࡌࡉࡕࡀࡊࡕࡀࡓࡀࡍ ࡁࡃࡀࡅࡓࡀࡉࡅࡊࡍ‬ ‫ࡋࡀࡔࡀࡌࡀࡀࡍ ࡋࡌࡉࡉࡍࡋࡕࡀࡉࡅࡊࡍ ࡖࡏࡅࡋࡀ‬ ‫ࡋࡀࡀࡊࡁࡀࡓ ࡏࡋࡀࡉ ࡀࡉࡈࡀࡉࡅࡊࡍ ࡅࡓࡉࡃࡀࡐࡉࡅࡊࡍ‬ ‫ࡋࡀࡀࡊࡁࡓࡀ ࡏࡋࡀࡉ ࡀࡃࡍࡀࡔࡀࡕࡅࡊࡍ‬

‫ࡅࡌࡀࡓࡐࡉࡔ ࡔࡅࡌ ࡁࡓ ࡅࡍ‬ ‫ࡅࡀࡌࡀࡓ‬ ‫ࡅࡕࡓࡉࡎࡀࡓ ࡄࡅࡋࡉࡀ ࡓࡉࡃࡀࡐ ࡅࡀࡌࡓࡉࡀ‬ ‫ࡖࡋࡀࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡅࡋࡄࡉࡋ ࡋࡄࡍࡅࡓࡀ ࡋࡀࡉࡍࡎࡀࡒ‬ ‫ࡅࡀࡊࡓࡉࡅࡕࡀ ࡖࡉࡍࡉࡍࡔࡉࡇ ࡋࡂࡀࡁࡓࡀ ࡀࡍࡁࡑࡇ‬ ‫ࡖࡋࡀࡌࡁࡀࡔࡒࡀࡓࡋࡅࡍ ࡋࡀࡃࡉࡀࡅࡓࡇ‬ ‫ࡖࡌࡉࡔࡍࡉࡋࡅࡍ ࡋࡃࡓࡀࡁࡔࡉࡀ ࡔࡀࡉࡍࡀ‬ ‫ࡖࡌࡀࡔࡍࡉࡋࡇ ࡋࡌࡀࡓࡇ ࡌࡍ ࡏࡅࡓࡑࡇ ‖‬ ‫ࡖࡌࡀࡔࡍࡉࡋࡇ ࡋࡁࡅࡕࡇ ࡖࡅࡊࡋ ࡆࡁࡀࡍ‬ ‫ࡅࡀࡃࡍࡀࡔࡀࡕࡀ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ‬ ‫ࡖࡌࡀࡔࡍࡉࡋࡅࡍ ࡋࡓࡀࡄࡌࡇ ࡖࡋࡉࡋࡉࡀ‬ ‫ࡖࡋࡀࡉࡍࡎࡀࡒ ࡋࡁࡉࡕ ࡓࡅࡓࡁࡉࡀ‬ ‫ࡖࡀࡉࡀࡍࡉࡄࡅࡍ ࡄࡍࡅࡓࡀ ࡋࡀࡄࡀࡆࡉࡀࡍ‬ ‫ࡅࡁࡕࡀࡒࡋࡀࡕࡅࡊࡍ ࡋࡀࡌࡉࡕࡒࡉࡋࡀࡍ‬ ‫ࡅࡋࡀࡋࡊࡀࡋࡉࡍ ࡅࡍࡓࡀࡉࡅࡊࡍ ࡖࡉࡀࡒࡃࡀ‬ ‫ࡅࡋࡀࡌࡉࡔࡍࡉࡅࡍࡍ ࡋࡀࡃࡉࡀࡅࡓࡀࡉ‬ ‫ࡅࡋࡀࡌࡀࡔࡍࡉࡇࡍ ࡋࡌࡀࡓࡀࡉ ࡌࡍ ࡏࡅࡓࡑࡀࡉ‬ ‫ࡅࡋࡀࡌࡁࡀࡈࡉࡋࡀࡍ ࡏࡋ ࡃࡓࡀࡔࡉࡀ ࡔࡀࡉࡍࡀ‬ ‫ࡅࡋࡀࡌࡁࡀࡈࡉࡋࡀࡍ ࡋࡓࡀࡄࡌࡀࡉ ࡖࡋࡉࡋࡉࡀ‬

‫]‪[61‬‬

‫‪J ࡀࡂࡀࡁࡌࡀࡄࡅ ࡐࡀࡃࡉࡓ :ࡀࡂࡀࡁࡌࡀࡄ | C ࡀࡉࡋࡅࡄࡀ :1ࡀࡉࡋࡅࡄ 3 B ࡀࡈࡔࡊࡅ :ࡀࡈࡔࡊࡅࡁ 2 G ࡔࡉࡓࡀࡃ ࡌࡉࡉࡀࡒ :ࡌࡉࡉࡀࡒ | ABC ࡀࡈࡔࡊࡅ :ࡀࡈࡔࡊࡅࡁ 1 H ࡀࡉࡁࡀࡔࡌࡅ :ࡍࡉࡁࡀࡔࡌࡅ 32‬‬

‫;ࡓࡉࡃࡀࡐ ࡅࡄࡀࡌࡁࡀࡂࡀ ‪:ࡋࡉࡁࡉࡕ ࡅࡂࡁ | J ࡀࡉࡓࡕࡊࡀࡍࡉ :ࡇࡓࡕࡊࡀࡍࡉ 5 CGHJ ࡀࡕࡉࡀࡁ :ࡍࡀࡒࡓࡀ | GHIJ ࡀࡉࡈࡁࡀࡍࡉ :ࡇࡈࡁࡀࡍࡉࡖ 4 D ࡉࡀࡋࡅࡄ :2ࡀࡉࡋࡅࡄ | J ࡓࡉࡎࡉࡓࡕࡅ :ࡓࡀࡎࡉࡓࡕࡅ | I‬‬ ‫ࡁࡕࡉࡁࡉࡋ ‪B ࡇࡉࡔࡍࡉࡍࡉ; GH ࡇࡋࡉࡍࡔࡉࡌࡖ; I ࡇࡋࡉࡍࡔࡀࡌࡖ; J ࡀࡉࡋࡉࡍࡔࡀࡌࡖ :ࡇࡉࡔࡍࡉࡍࡉࡖ | C ࡀࡈࡀࡉ :ࡀࡈࡉࡀ | ACD ࡒࡀࡁࡔࡍࡉ :ࡒࡅࡁࡔࡍࡉ 6 J ࡓࡅࡍࡄ ࡋࡏ :ࡀࡓࡅࡍࡄࡋ | J‬‬

‫ࡋࡂࡀࡁࡓࡀ‪J ࡀࡉࡋࡓࡀࡒࡔࡀࡁࡌࡀࡋࡖ :ࡍࡅࡋࡓࡀࡒࡔࡀࡁࡌࡀࡋࡖ | H ࡍࡉࡉࡀࡆࡀࡓࡁ :ࡍࡀࡉࡀࡆࡀࡓࡁ | H ࡇࡈࡂࡉࡋࡍࡉࡖ; J ࡀࡉࡈࡂࡉࡋࡍࡉ :ࡇࡈࡂࡉࡋࡍࡉ 7 ABCDI ࡇࡁࡎࡍࡀ :ࡇࡑࡁࡍࡀ | C ࡀࡓࡁࡀࡂࡋࡀ :‬‬

‫;ࡖࡋࡀࡌࡁࡀࡔࡒࡀࡓࡋࡇ ‪ࡇࡋࡉࡍࡔࡉࡌࡖ; BD ࡇࡋࡉࡍࡔࡀࡌࡖ; IJ ࡍࡅࡋࡉࡍࡔࡀࡌࡖ :ࡍࡅࡋࡉࡍࡔࡉࡌࡖ | GH ࡇࡉࡉࡁࡉࡔࡍࡉ :ࡇࡉࡁࡉࡔࡍࡉ 8 J ࡀࡉࡓࡅࡀࡉࡃࡋ :ࡇࡓࡅࡀࡉࡃࡀࡋ | B ࡍࡅࡋࡓࡉࡒࡔࡀࡁࡌࡀࡋࡖ; GH‬‬ ‫‪ࡀࡉࡋࡉࡍࡔࡀࡌࡖ :ࡇࡋࡉࡍࡔࡀࡌࡖ 9 GHIJ ࡀࡉࡍࡉࡀࡔ :ࡀࡍࡉࡀࡔ 8 >B :ࡇࡋࡉࡍࡔࡀࡌࡖ ࡀࡁࡓ ࡀࡓࡄࡀࡌ ࡇࡋࡏ ࡒࡅࡁࡔࡍࡉ ࡀࡍࡉࡀࡔ ࡀࡉࡔࡁࡀࡓࡃࡋ 9–8 HI ࡀࡉࡔࡀࡓࡃ ࡋࡏ :ࡀࡉࡔࡁࡀࡓࡃࡋ | AC‬‬ ‫‪:ࡀࡕࡀࡔࡀࡍࡃࡀࡅ | >H :ࡀࡁࡓ | I ࡇࡉࡓࡉࡔࡍࡉ; J ࡇࡉࡉࡓࡉࡔࡍࡉ :ࡇࡉࡃࡉࡔࡍࡉ 11 BD ࡇࡋࡉࡍࡔࡀࡌ; GH ࡇࡋࡉࡍࡔࡉࡌࡖ :ࡇࡋࡉࡍࡔࡀࡌࡖ 10 J ࡇࡓࡀࡌ ࡋࡏ :ࡇࡓࡀࡌࡋ | GH ࡇࡋࡉࡍࡔࡉࡌࡖ; J‬‬ ‫ࡅࡀࡃࡍࡉࡔࡀࡕࡀ ‪H ࡀࡉࡓࡕࡊࡀࡍࡉ :ࡇࡓࡕࡊࡀࡍࡉ 13 B ࡇࡌࡄࡀࡓ; G ࡇࡌࡄࡀࡓ ࡋࡏ; J ࡀࡉࡌࡄࡀࡓࡋ :ࡇࡌࡄࡀࡓࡋ | G ࡍࡅࡋࡉࡍࡔࡉࡌࡖ :ࡍࡅࡋࡉࡍࡔࡀࡌࡖ | ACD ࡀࡈࡄࡀ :ࡀࡈࡉࡀ 12 BJ‬‬ ‫ࡁࡉࡔࡀࡕࡀ‪ࡓࡀࡌࡀ ࡍࡀࡀ :ࡍࡀࡀ 15 ABD ࡀࡉࡆࡀࡄࡀࡋ :ࡍࡀࡉࡆࡀࡄࡀࡋ | C ࡍࡉࡆࡉࡀࡄ; >GHJ; I ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡀࡄ 14 B ࡀࡉࡓࡁࡅࡒ :ࡀࡉࡁࡓࡅࡓ | J ࡒࡉࡎࡍࡉࡀࡋࡖ :ࡒࡀࡎࡍࡉࡀࡋࡖ | ABD ࡀࡕࡅࡔࡉࡁ :‬‬ ‫ࡔࡉࡁࡉࡀࡄࡉࡀ ࡖࡀࡉࡀࡍࡉࡄࡅࡍ ࡄࡍࡅࡓࡀ ࡋࡀࡄࡀࡆࡉࡀࡍ ࡀࡀࡍ ‪ࡉࡀࡋࡀࡊࡋ ࡀࡋࡅ :ࡍࡉࡋࡀࡊࡋࡀࡋࡅ 16 J ࡍࡀࡋࡀࡒࡕࡉࡌࡀࡋ :ࡍࡀࡋࡉࡒࡕࡉࡌࡀࡋ | C ࡍࡊࡅࡉࡕࡀࡋࡒࡉࡕࡁࡅ; GHIJ ࡍࡊࡅࡕࡀࡋࡒࡉࡕࡁ :ࡍࡊࡅࡕࡀࡋࡒࡀࡕࡁࡅ | J‬‬ ‫‪ࡍࡍࡅࡉࡍࡔࡉࡌࡀࡋࡅ 18–17 ABIJ ࡍࡍࡅࡉࡍࡔࡀࡌࡀࡋࡅ :ࡍࡍࡅࡉࡍࡔࡉࡌࡀࡋࡅ | H ࡍࡀࡓࡀࡕࡊࡀࡉࡌࡀࡋ; J ࡍࡀࡓࡉࡕࡊࡀࡕࡉࡌࡀࡋ :ࡍࡀࡓࡀࡕࡊࡀࡕࡉࡌࡀࡋ 17 B ࡍࡅࡉࡀࡓࡍࡅ :ࡍࡊࡅࡉࡀࡓࡍࡅ | H ࡀࡉࡋࡀࡊࡋࡀࡋࡅ; IJ‬‬ ‫ࡋࡀࡃࡉࡀࡅࡓࡀࡉ ࡋࡀࡔࡀࡌࡀࡀࡍ ࡋࡌࡉࡉࡍࡋࡕࡀࡉࡅࡊࡍ ࡖࡏࡅࡋࡀ‪ࡍࡊࡅࡉࡀࡕࡋࡍࡉࡉࡌ ࡋࡏ :ࡍࡊࡅࡉࡀࡕࡋࡍࡉࡉࡌࡋ | C ࡍࡀࡀࡌࡀࡔࡀࡋࡅ :ࡍࡀࡀࡌࡀࡔࡀࡋ 18 B ࡉࡀࡓࡅࡀࡉࡃࡉࡋ; J ࡉࡀࡓࡅࡀࡉࡃࡋ :ࡉࡀࡓࡅࡀࡉࡃࡀࡋ 17 >GH :‬‬ ‫‪>GHIJ :ࡋࡏ | J ࡇࡋࡏ :ࡉࡀࡋࡏ | I ࡓࡀࡁࡊࡀࡀࡋࡅ; J ࡓࡉࡁࡊࡀࡀࡋࡅ :ࡓࡀࡁࡊࡀࡀࡋ 19 A ࡍࡇࡉࡍࡔࡉࡌࡀࡋࡅ; CD ࡍࡇࡉࡔࡍࡉࡉࡌࡀࡋࡅ; H ࡇࡋࡉࡍࡔࡉࡌࡀࡋࡅ :ࡍࡇࡉࡍࡔࡀࡌࡀࡋࡅ | C ࡉࡀࡋࡏࡖ :ࡀࡋࡅࡏࡖ | J‬‬ ‫ࡃࡓࡀࡔࡉࡀ‪J ࡍࡊࡅࡕࡀࡔࡉࡍࡃࡀ :ࡍࡊࡅࡕࡀࡔࡀࡍࡃࡀ | B ࡀࡓࡁࡀࡋࡀࡋ; I ࡓࡀࡁࡊࡀࡀࡋ; J ࡓࡉࡁࡊࡀࡀࡋ :ࡀࡓࡁࡊࡀࡀࡋ 20 H ࡀࡉࡍࡉࡀࡔ :ࡀࡍࡉࡀࡔ | B ࡀࡉࡔࡁࡀࡓࡃ; G ࡉࡀࡔࡀࡓࡃ :‬‬

Translation | 89

15:32 – 16:20

And Life is praised!

In the name of the Great Life,

may the sublime light be magnified!

16. Shem in Truth257 begins teaching,

and instructing Shem, Noah’s son.

Shem in Truth starts saying, “The Seven are my enemy,258 ‘Let’s keep him captive in our

and the Twelve my affliction, and they say, world,259

5 Let’s keep him in Earth,

so that he will never see light’s place. and he will never rise there, to the light.

Let’s unleash sadness and resent upon him,

so he forgets the man, his creator.260

Let’s take him by means of our great secrets,

so he will not recognize his helpers.

Let’s imprison him in the great prison,

so he will forget the sublime banners.261

Let’s unleash a great sickness upon him,

so he loses his lord from his memory.262

10 Let’s teach him our singing and joking,

Let’s put him263 in great pain, Let’s release

irritation264

against him,

Let’s trap him with our sinister snares, Once the Seven had said

this,265

15 “Neither shall I fall for your secrets,

so that he forgets his praying each time. and the cares of this world. so that he forgets his evening devotionals. so that he never rises to the Mighty’s house.” whose eyes will never see the light, [I said] nor shall I stumble upon your obstacles,

Neither shall I listen to your names,

nor will your blazing fires consume me.

Neither shall I be detained in your abodes,

nor shall I forget my helpers.

Neither shall I listen to your evil words,

nor, out of my mind, shall I forget my lord.266

Neither will your nuisances and tortures overwhelm me, nor shall I remove the sublime lessons.267 20 Neither will your cares overwhelm me,

257 258 259 260 261 262 263 264 265 266 267

nor shall I stop my evening devotionals.

ABC “Truth’s Shem.” IJ “my affliction and enemy.” CGHJ “in the house.” Following the variant in GH. Literally, his planter. ABCDI have nāsbi ‘his taker.’ HI “lessons.” Lines 8 and 9 in B read “Let’s imprison him in the great prison, so, he loses his lord from his memory. IJ “let us dismiss him” or “let us destroy him.” Unclear. In mss ACD, the variant ahṭā ‘sin’ appears. C “so;” GHIJ “once the Seven had spoken,” but I inserts “this” in the margin. Lines 17 and 18 in GH read “neither shall I be detained in your abodes, nor shall I lose my lord from my memory.” B “the sublime banners;” G “my sublime lessons;” HIJ “sublime lessons.”

‫‪90 | Text‬‬

‫‪25‬‬

‫‪30‬‬

‫‪35‬‬

‫ࡅࡋࡀࡌࡉࡎࡕࡀࡀࡊࡓࡀࡍ ࡁࡃࡀࡅࡓࡀࡉࡅࡊࡍ ࡅࡁࡄࡀࡔࡀࡁࡀࡕࡅࡊࡍ‬ ‫ࡋࡀࡌࡀࡔࡍࡉࡀࡍ ࡋࡄࡉࡉࡀ ࡓࡁࡉࡀ‬ ‫ࡋࡀࡌࡉࡔࡍࡉࡅࡍࡍ ࡋࡏࡅࡕࡓࡉࡀ ‖ ࡀࡊࡎࡉࡉࡀ ࡀࡄࡀࡉ‬ ‫ࡅࡋࡀࡌࡉࡔࡍࡉࡇࡍ ࡋࡕࡅࡔࡁࡉࡄࡕࡀ ࡖࡀࡁࡀࡄࡀࡕࡀࡉ‬ ‫ࡅࡋࡀࡌࡉࡔࡍࡉࡅࡍࡍ ࡋࡎࡉࡃࡓࡀࡉ ࡀࡊࡎࡉࡉࡀ‬ ‫ࡅࡋࡀࡌࡉࡔࡍࡉࡀࡍ ࡋࡄࡀࡉࡍࡀ ࡁࡀࡅࡀࡕࡀࡉ‬ ‫ࡏࡋࡀࡉ ࡖࡌࡉࡔࡍࡉࡇࡍ ࡋࡌࡀࡓࡀࡉ‬ ‫ࡌࡀࡍ ࡖࡌࡉࡉࡍࡔࡉࡇ ࡁࡉࡕ ࡀࡀࡍࡔࡀࡕࡀ‬ ‫ࡌࡀࡍ ࡖࡌࡉࡉࡍࡔࡉࡇ ࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡅࡓࡀࡄࡌࡉࡀ ࡖࡀࡌࡀࡓ ࡅࡔࡅࡌࡀ‬ ‫ࡌࡀࡍ ࡖࡌࡉࡉࡍࡔࡉࡇ ࡁࡅࡕࡀ‬ ‫ࡅࡃࡀࡉࡀࡓ ࡁࡏࡈࡑࡅࡍ ࡀࡐࡂࡓࡉࡀ‬ ‫ࡗ ࡁࡀࡉࡉࡋࡉࡀ ࡄࡉࡉࡀ ࡓࡁࡉࡀ‬ ‫ࡀࡐࡂࡓࡀ ࡉࡍࡋࡊࡇ ࡋࡌࡀࡓࡇ‬ ‫ࡉࡍࡄࡁࡀࡈ ࡁࡓࡉࡔࡀࡉࡄࡅࡍ ࡖࡀࡁࡃࡇ‬ ‫ࡅࡃࡀࡉࡀࡓࡀࡍ ‖ ࡁࡓࡉࡔ ࡉࡊࡌࡇࡑ‬

‫ࡅࡋࡀࡌࡁࡀࡈࡉࡋࡀࡍ ࡁࡀࡅࡀࡕࡀ ࡖࡅࡊࡋ ࡆࡁࡀࡍ‬ ‫ࡅࡋࡀࡌࡉࡕࡓࡀࡂࡀࡂࡀࡍ ࡏࡋ ࡀࡅࡃࡉࡀ‬ ‫ࡅࡋࡀࡌࡉࡎࡕࡀࡀࡊࡓࡀࡍ ࡁࡃࡀࡅࡓࡀ ࡖࡎࡉࡈࡉࡀ‬ ‫ࡅࡋࡀࡀࡊࡁࡀࡓ ࡀࡉࡈࡀࡉࡅࡊࡍ ࡏࡋࡀࡉ‬ ‫ࡅࡋࡀࡌࡉࡕࡓࡀࡂࡀࡂࡀࡍ ࡋࡆࡌࡀࡓࡅࡍ ࡁࡀࡈࡋࡀ‬ ‫ࡅࡀࡀࡊࡓࡕࡉࡅࡍࡍ ࡋࡀࡃࡍࡀࡔࡀࡕࡅࡊࡍ‬ ‫ࡋࡀࡄࡀࡅࡉࡀ ࡔࡅࡌࡀࡉ ࡌࡍ ࡀࡅࡃࡉࡀ‬ ‫ࡅࡌࡉࡕࡓࡀࡂࡀࡂ ࡁࡃࡀࡅࡓࡀ ࡖࡀࡅࡃࡉࡀ‬ ‫ࡅࡕࡅࡔࡁࡉࡄࡕࡀ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬ ‫ࡁࡆࡉࡀࡐ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ‬ ‫ࡅࡕࡅࡔࡁࡉࡄࡕࡀ ࡖࡀࡁࡀࡄࡀࡕࡇ‬ ‫ࡖࡅࡊࡋࡇ ࡉࡊࡁࡉࡀ ࡅࡌࡅࡌࡉࡀ ࡌࡋࡀ‬ ‫ࡎࡀࡋࡒࡀ ࡃࡌࡅࡕࡀࡉ ࡋࡔࡉࡊࡀࡍࡕࡅࡍ‬ ‫ࡅࡁࡀࡉࡕࡇ ࡅࡊࡋࡇ ࡄࡀࡁࡀࡓࡀ‬ ‫ࡀࡀࡍ ࡎࡀࡋࡉࡒࡀࡍ ࡋࡁࡉࡕ ࡄࡉࡉࡀ ࡓࡁࡉࡀ‬ ‫ࡅࡋࡀࡌࡉࡔࡍࡉࡅࡍࡍ ࡋࡀࡃࡉࡀࡓࡀࡉ‬

‫]‪[62‬‬

‫]‪[63‬‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡔࡅࡌ ࡅࡊࡔࡈࡀ ࡒࡀࡉࡉࡌ ࡃࡀࡓࡉࡔ‬ ‫ࡔࡅࡌ ࡁࡅࡊࡔࡈࡀ ࡒࡀࡉࡉࡌ‬ ‫ࡀࡀࡍ ࡋࡀࡄࡅࡉࡕ ࡁࡓ ࡁࡀࡉࡕࡀ‬ ‫ࡔࡀࡓࡔࡀࡉ ࡋࡀࡅ ࡌࡍ ࡀࡋࡌࡀ‬ ‫ࡄࡃࡀࡓ ࡒࡀࡉࡌࡅࡍ ࡔࡉࡁࡉࡀࡄࡉࡀ‬

‫ࡅࡌࡀࡓࡐࡉࡔ ࡔࡅࡌ ࡁࡓ ࡅࡍ‬ ‫ࡅࡀࡌࡀࡓ‬ ‫ࡅࡃࡌࡅࡕࡀࡉ ࡋࡀࡄࡅࡀࡕ ࡌࡍ ࡀࡅࡃࡉࡀ‬ ‫ࡅࡁࡉࡔࡉࡀ ࡁࡂࡀࡅࡀࡉ ࡋࡀࡌࡀࡎࡉࡊࡋࡉࡀ‬ ‫ࡅࡌࡉࡀࡍࡉ ࡃࡉࡋࡉࡀ ࡀࡌࡓࡉࡀ‬

‫‪:ࡀࡕࡀࡅࡀࡁ | D ࡍࡊࡅࡕࡀࡁࡔࡀࡄࡁࡅ; G ࡍࡊࡅࡕࡀࡁࡀࡔࡀࡄࡁ; H ࡍࡊࡅࡉࡀࡕࡀࡁࡀࡔࡀࡄࡁ; IJ ࡍࡊࡅࡉࡀࡕࡁࡀࡔࡀࡄࡁ :ࡍࡊࡅࡕࡀࡁࡀࡔࡀࡄࡁࡅ | GH ࡍࡀࡓࡊࡀࡀࡕࡎࡉࡌࡀࡋ :ࡍࡀࡓࡊࡀࡀࡕࡎࡉࡌࡀࡋࡅ 21‬‬ ‫ࡁࡀࡅࡀࡕࡀࡉ ‪BD ࡍࡇࡉࡍࡔࡀࡌࡀࡋ; I ࡍࡀࡉࡍࡔࡀࡌࡀࡋࡅ; J ࡍࡍࡅࡉࡍࡔࡀࡌࡀࡋ :ࡍࡍࡅࡉࡍࡔࡉࡌࡀࡋ 23 GH ࡍࡀࡉࡍࡔࡉࡌࡀࡋ; I ࡍࡀࡉࡍࡔࡀࡌࡀࡋࡅ :ࡍࡀࡉࡍࡔࡀࡌࡀࡋ 22 GH ࡋࡊࡅ :ࡋࡊࡅࡖ | GHJ‬‬

‫;ࡋࡀࡌࡉࡔࡍࡉࡀࡍ ‪:ࡓࡀࡁࡊࡀࡀࡋࡅ | G ࡀࡕࡄࡉࡁࡔࡅࡕ ࡋࡏ; H ࡉࡀࡕࡄࡉࡁࡔࡅࡕ ࡋࡏ :ࡀࡕࡄࡉࡁࡔࡅࡕࡋ | D ࡍࡇࡉࡍࡔࡀࡌࡀࡋࡅ :ࡍࡇࡉࡍࡔࡉࡌࡀࡋࡅ 24 GHJ ࡀࡉࡈࡉࡎ :ࡀࡉࡈࡉࡎࡖ | >B :ࡉࡀࡄࡀ | A‬‬

‫ࡅࡋࡀࡀࡊࡁࡉࡓ ‪C ࡍࡅࡓࡀࡌࡆ ࡋࡏ :ࡍࡅࡓࡀࡌࡆࡋ | >J :ࡀࡉࡉࡎࡊࡀ | GHJ ࡀࡉࡓࡃࡉࡎࡋ :ࡉࡀࡓࡃࡉࡎࡋ | B ࡍࡍࡅࡉࡍࡔࡀࡌࡀࡋࡅ; GH ࡍࡍࡅࡉࡍࡔࡉࡌࡀࡋ; I ࡍࡀࡉࡍࡔࡀࡌࡀࡋ :ࡍࡍࡅࡉࡍࡔࡉࡌࡀࡋࡅ 25 J‬‬ ‫‪ࡋࡏ; I ࡍࡊࡅࡕࡀࡔࡀࡍࡃࡀ ࡋࡏ; J ࡍࡊࡅࡕࡀࡔࡉࡍࡃࡀ ࡋࡏ :ࡍࡊࡅࡕࡀࡔࡀࡍࡃࡀࡋ | D ࡉࡍࡀࡀࡄࡋ :ࡀࡍࡉࡀࡄࡋ | BD ࡍࡀࡉࡍࡔࡀࡌࡀࡋࡅ; HJ ࡍࡍࡅࡉࡍࡔࡉࡌࡀࡋ; I ࡍࡀࡉࡍࡔࡀࡌࡀࡋ :ࡍࡀࡉࡍࡔࡉࡌࡀࡋࡅ 26‬‬ ‫ࡀࡓࡐࡔࡀࡕࡅࡊࡍ ‪:ࡍࡀࡌ 28 >H :ࡍࡌ | J ࡉࡀࡕࡅࡔ :ࡉࡀࡌࡅࡔ | H ࡀࡉࡅࡀࡄࡀࡋࡅ :ࡀࡉࡅࡀࡄࡀࡋ | I ࡉࡀࡓࡀࡌ ࡋࡏ :ࡉࡀࡓࡀࡌࡋ | BDIJ ࡍࡇࡉࡍࡔࡀࡌࡖ :ࡍࡇࡉࡍࡔࡉࡌࡖ 27 D ࡍࡊࡅࡕࡀࡔࡉࡍࡃࡀࡋ; H‬‬ ‫ࡌࡉࡍ ‪GHJ ࡇࡉࡔࡍࡉࡉࡌ; I ࡇࡉࡍࡔࡉࡌ :ࡇࡉࡔࡍࡉࡉࡌࡖ | H ࡍࡌ :ࡍࡀࡌ 29 H ࡇࡕࡀࡔࡍࡀࡀ :ࡀࡕࡀࡔࡍࡀࡀ | B ࡍࡇࡉࡍࡔࡀࡌࡖ; C ࡀࡉࡍࡔࡉࡌࡖ; D ࡇࡉࡍࡔࡀࡌࡖ :ࡇࡉࡔࡍࡉࡉࡌࡖ | AD ࡍࡌ; C‬‬ ‫;ࡖࡌࡀࡔࡍࡉࡉࡀ ‪GHJ ࡇࡉࡔࡍࡉࡉࡌ :ࡇࡉࡔࡍࡉࡉࡌࡖ 31 GIJ ࡀࡌࡀࡔࡅ :ࡀࡌࡅࡔࡅ | GJ ࡓࡀࡌࡀ; H ࡓࡀࡌࡀࡅ :ࡓࡀࡌࡀࡖ | BD ࡉࡀࡌࡄࡀࡓࡅ :ࡀࡉࡌࡄࡀࡓࡅ 30 J ࡀࡕࡅࡔ :ࡀࡌࡅࡔ | B‬‬ ‫;ࡖࡌࡉࡔࡍࡉࡀ ‪J ࡇࡋࡉࡉࡀࡁ :ࡀࡉࡋࡉࡉࡀࡁ 33 GIJ ࡀࡉࡋࡌ :ࡀࡋࡌ | GHJ ࡇࡋࡊࡅ ࡀࡉࡓࡂࡐࡀࡖ; I ࡇࡋࡊࡅࡖ ࡀࡉࡓࡂࡐࡀࡖ :ࡇࡋࡊࡅࡖ | ACDG ࡍࡅࡑࡈࡁ; J ࡍࡅࡑࡈࡅࡏࡁ :ࡍࡅࡑࡈࡏࡁ 32 C‬‬ ‫ࡋࡔࡉࡊࡀࡍࡕࡅࡍ‪:ࡇࡃࡁࡀࡖ 35 D ࡀࡓࡀࡁࡉࡄ :ࡀࡓࡀࡁࡀࡄ | GHJ ࡇࡕࡉࡀࡁ; I ࡇࡕࡉࡀࡁࡅ :ࡇࡕࡉࡀࡁࡅ | J ࡀࡉࡓࡀࡌࡋ :ࡇࡓࡀࡌࡋ | J ࡀࡉࡓࡂࡐࡀ :ࡀࡓࡂࡐࡀ 34 AC ࡍࡅࡕࡍࡀࡊࡀࡔࡋ; G ࡍࡅࡍࡕࡊࡉࡔࡋ :‬‬ ‫ࡖࡀࡁࡃࡉࡀ ‪DI ࡉࡀࡓࡅࡀࡉࡃࡋ; GH ࡉࡀࡓࡅࡀࡉࡃࡀࡋ; J ࡀࡓࡅࡀࡃࡋ :ࡉࡀࡓࡀࡉࡃࡀࡋ | BIJ ࡍࡍࡅࡉࡍࡔࡀࡌࡀࡋࡅ :ࡍࡍࡅࡉࡍࡔࡉࡌࡀࡋࡅ | BD ࡍࡀࡓࡉࡉࡀࡃࡅ :ࡍࡀࡓࡀࡉࡀࡃࡅ 36 I ࡍࡀࡒࡉࡋࡉࡎ :ࡍࡀࡒࡉࡋࡀࡎ | B‬‬ ‫‪ࡉࡀࡔࡓࡉࡔ :ࡉࡀࡔࡓࡀࡔ 4 D ࡉࡀࡕࡅࡌࡅࡃࡅ :ࡉࡀࡕࡅࡌࡃࡅ | B ࡖ :ࡍࡀࡀ 3 ABD ࡀࡈࡔࡊࡅ :ࡀࡈࡔࡊࡅࡁ 2 GHIJ ࡀࡈࡔࡊࡅࡁ :ࡀࡈࡔࡊࡅ 1 GJ ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | IJ ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 37‬‬ ‫‪B ࡀࡉࡌࡉࡀࡒ; GHJ ࡍࡅࡉࡌࡀࡒ :ࡍࡅࡌࡉࡀࡒ 5 ACDI ࡀࡉࡊࡋࡎࡀࡌࡀࡋ; J ࡇࡊࡋࡎࡀࡌࡀࡋ :ࡀࡉࡋࡊࡉࡎࡀࡌࡀࡋ | J ࡇࡅࡀࡂࡁ :ࡉࡀࡅࡀࡂࡁ | J ࡇࡉࡔࡉࡓࡅ :ࡀࡉࡔࡉࡁࡅ | CGHJ‬‬

Translation | 91

16:21 – 17:5

Neither shall I be held in your abodes and schemes,

nor shall I stop my prayers at any time.

Neither shall I forget the Great Life,

nor shall I yearn for the mortal realm.

Neither shall I forget the hidden excellencies,

my brothers, nor shall I be held in seduction’s abode.

Neither shall I forget my ancestors’ praise,

nor will your nuisances overwhelm me.

25 Neither shall I forget the secret texts,

nor shall I yearn for useless music.

I shall never forget those prayers of mine,

and I have blocked your plots268

to make me forget my lord.

My name269 will not be something perishable.

Who would forget his own home,

and lust after the mortal realm?

Who would forget Life’s name,270

the Great Life’s praise,

30 and the devotionals he said and heard,

in exchange for the treachery of this world?

Who would forget the prayer

and his ancestors’ praise,

and dwell within a fleshy body,271

which is entirely filled with pain and flaws.

When the Great Life wants me,

my double will rise to its settlement.

The body272 holds back its owner,

and his entire house is darkness.

35 He will beat the heads of his servants.

reside at the head of his enclosure,

I shall rise to the Great Life’s house, and never forget my helpers.273

And Life triumphs!

In the name of the Great Life,

may the sublime light be magnified!

17. Truth’s Shem274 begins teaching

and instructing Shem, Noah’s son.

Shem in Truth starts saying, “I am not a son of the house,275

nor is my double276 one of the mortals.

My tribe is not from the world,

and the wicked will not injure me.277

5 The Seven raise me up again,

268 269 270 271 272 273 274 275 276 277

and say to me,

H “explanations. J “my speech.” J “Life’s speech.” Literally “the column of a body,” marked as indefinite. GHIJ continue, “of a body entirely...” J “a body” J “the abode.” GHI “Shem in Truth.” In this context, something like “a citizen of the world.” Truth’s Shem refers to his double on Earth, Shem son of Noah. J “and its head will not sin within it.”

92 | Text

[64]

[65]

ࡀࡕࡓࡀࡌࡀࡋࡅ ࡇࡋࡕࡏ ࡀࡓࡀࡌࡀࡋࡖ ࡕࡉࡃࡁࡀ ࡅࡄࡀࡌ ࡊࡀࡃࡅࡄࡋࡀࡁ ࡕࡍࡀࡀ ࡀࡉࡎࡀ ࡊࡀࡋࡉࡅࡀࡄ ࡍࡀࡌ ࡀࡉࡓࡀࡔ ࡊࡀࡋࡉࡅࡀࡄ ࡍࡀࡌ ࡀࡒࡓࡐࡉ ࡊࡀࡋࡉࡅࡀࡄ ࡍࡀࡌ ࡀࡓࡅࡀࡉࡃࡀ ࡊࡀࡋࡉࡅࡀࡄ ࡍࡀࡌࡅ ࡒࡉࡋࡎ ࡍࡇࡉࡌ ࡇࡊࡋࡉࡃࡓࡀࡅ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡋ ࡍࡅࡉࡒࡉࡋࡎ ‖ ࡍࡄࡋࡊࡅࡅ ࡕࡉࡐࡋࡍࡀࡀࡋࡖ ࡕࡉࡉࡓࡉࡕࡔࡉࡌࡀࡋࡖ ࡍࡀࡓࡒࡀࡁ ࡕࡓࡊࡀࡀࡕࡎࡏ ࡍࡀࡃࡀࡁࡅࡏࡁࡅ ࡊࡀࡑࡁࡍࡀ ࡀࡓࡁࡀࡂ ࡊࡀࡁࡋࡉࡉࡀࡔࡌࡀࡋࡅ ࡓࡀࡌࡀࡅ ࡍࡀࡌࡋࡀࡔࡀࡋࡅ ࡇࡌࡉࡃ ࡍࡀࡉࡕࡀ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡁ ࡒࡉࡋࡎ ࡌࡅࡓࡌࡏࡋ ࡊࡀࡉࡋ ࡍࡅࡉࡕࡀࡖ ࡀࡉࡓࡕࡅࡏ ࡍࡅࡉࡔࡍࡉࡏࡅ ࡁࡀ ࡕࡉࡁ ࡀࡉࡋࡉࡓࡊࡉࡃࡀࡌࡀࡋ ࡉࡀࡌࡅࡔࡅࡓࡅ ࡀࡉࡋࡉࡋࡖ ࡉࡀࡌࡄࡀࡓ ࡍࡅࡉࡋࡉࡈࡁࡅ ‖ ࡍࡅࡉࡕࡀࡖ ࡀࡉࡓࡁࡅࡂ ࡍࡅࡓࡌࡀࡔࡅ ࡀࡑࡁࡍࡀ ࡀࡄࡉࡋࡔ ࡀࡉࡈࡀࡌࡅ ࡀࡐࡓ ࡀࡉࡅࡓࡃࡀࡔ ࡀࡉࡉࡄࡖ ࡀࡍࡒࡀࡅࡓࡐࡀ ࡀࡕࡈࡅࡓࡐࡅ ࡍࡅࡓࡒࡀࡁ ࡈࡀࡐࡓࡅ ࡕࡉࡕࡀ ࡍࡀࡀ ࡊࡀࡀࡄ ࡍࡀࡉࡀࡖ ࡐࡇࡀࡆ ࡎࡐࡀࡓࡉࡌ ࡗ ࡀࡉࡈࡀࡄ ࡊࡀࡁࡅࡋࡊࡉࡎࡀ ࡅࡄࡀࡌࡅ ࡊࡀࡋࡉࡅࡀࡄ ࡀࡓࡅࡍࡄࡖ ࡀࡒࡓࡀࡖ

ࡀࡉࡀࡊࡓࡍࡅ ࡀࡓࡁࡀࡂ ࡀࡉ ࡀࡉࡔࡉࡁ ࡀࡉࡐࡔࡍࡀࡖ ࡀࡊࡕࡅࡃ ࡀࡁࡓ ࡀࡓࡄࡀࡌ ࡊࡀࡋࡏ ࡍࡉࡒࡁࡀࡔ ࡅࡏ ࡍࡅࡓࡒࡀ ࡅࡂࡁ ࡀࡉࡔࡉࡁ ࡊࡀࡋࡉࡓࡎࡀ ࡅࡏ ࡊࡀࡓࡄࡅࡏࡁ ࡀࡉࡋࡀࡋࡅࡒ ࡊࡀࡋࡉࡌࡀࡓ ࡅࡏ ࡊࡀࡋࡉࡅࡀࡄ ࡀࡒࡓࡐࡉ ࡍࡀࡌ ࡇࡓࡀࡌ ࡇࡒࡁࡉࡔ ࡀࡕࡉࡀࡁ ࡍࡍࡅࡀࡁࡔࡅࡄࡋ ࡀࡉࡅࡁࡔࡉࡄ ࡀࡉࡉࡄ ࡍࡀࡉࡀࡃࡏࡁ ࡕࡋࡐࡀࡍ ࡀࡕࡔࡀࡄ ࡍࡀࡓࡒࡀࡁ ࡕࡒࡀࡆࡓࡀࡄࡏ ࡍࡀࡋࡉࡃ ࡍࡀࡕࡈࡉࡂࡉࡋࡁ ࡕࡉࡈࡉࡂࡋ ࡊࡀࡓࡅࡀࡉࡃࡀ ࡊࡀࡋࡉࡈࡀࡌࡀࡋࡖ ࡍࡅ ࡓࡁ ࡌࡅࡔ ࡀࡌࡅࡔ ࡍࡉࡆࡀࡄ ࡗ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌࡋ ࡇࡕࡉࡉࡀࡋࡅ ࡀࡉࡉࡄ ࡊࡀࡉࡋࡖ ࡀࡁࡀࡔࡁࡀࡄࡅ ࡉࡀࡁࡃࡍࡉࡅ ࡉࡀࡌࡋࡉࡔ ࡍࡅࡉࡒࡉࡋࡎ ࡀࡌࡅࡉ ࡀࡐࡉࡍࡀ ࡍࡅࡓࡌࡀࡔ ࡉࡀࡕࡀࡉࡕࡅࡑࡁࡀࡌ ࡍࡀࡉࡃࡅࡀ ࡉࡀࡓࡃࡉࡎࡅ ࡀࡉࡔࡀࡓࡃࡀ ࡍࡅࡉࡔࡍࡉࡏ ࡀࡉࡉࡎࡊࡀ ࡀࡉࡓࡈࡍࡀ ࡍࡅࡒࡁࡉࡔ ࡍࡅ ࡓࡁ ࡌࡅࡔ ࡓࡀࡌࡀ ࡍࡉࡆࡀࡄ ࡗ ࡀࡁࡓ ࡀࡑࡁࡍࡀ ࡀࡉࡂࡎࡀ ࡍࡅࡕࡀࡓࡀࡈࡀࡌࡋ ࡇࡓࡁࡉࡕ ࡇࡋࡓࡀࡌࡀ ࡍࡅ ࡓࡁ ࡌࡅࡔ ࡕࡊࡉࡀࡁ ࡅࡄࡀࡌ ࡀࡉࡔࡉࡁ ࡊࡀࡁࡅࡃࡀࡁࡀ ࡅࡄࡀࡌ ࡀࡉࡓࡕࡅࡏ ࡍࡅࡄࡋࡊࡅ ࡊࡅࡌࡄࡉࡓࡖ

:ࡀࡉࡓࡀࡔ | AC ࡍࡅࡒࡓࡀ :ࡍࡅࡓࡒࡀ | J ࡋࡏ :ࡅࡏ 9 GHIJ ࡀࡉࡒࡁࡀࡔ :ࡍࡉࡒࡁࡀࡔ 8 C ࡕࡉࡃࡁࡀࡖ :ࡕࡉࡃࡁࡀ | >H :ࡀࡉࡔࡉࡁ 7 >ABD; J ࡀࡉࡋࡕࡏ :ࡇࡋࡕࡏ | J ࡀࡉࡉࡀࡊࡓࡍࡅ :ࡀࡉࡀࡊࡓࡍࡅ 6 >ABD :ࡊࡀࡋࡉࡅࡀࡄ ࡍࡀࡌࡅ ࡊࡀࡋࡉࡅࡀࡄ ࡀࡒࡓࡐࡉ ࡍࡀࡌ ࡀࡒࡓࡐࡉ 11–10 ABD ࡀࡓࡄࡅࡏࡁ :ࡊࡀࡓࡄࡅࡏࡁ | C ࡀࡉࡋࡀࡋࡒ :ࡀࡉࡋࡀࡋࡅࡒ | H ࡊࡀࡋࡉࡌࡉࡓ :ࡊࡀࡋࡉࡌࡀࡓ 10 J ࡀࡉࡓࡀࡔ

B ࡊࡀࡃࡏࡁ; D ࡍࡅࡉࡀࡃࡏࡁ; I ࡍࡀࡉࡀࡃࡉࡁ :ࡍࡀࡉࡀࡃࡏࡁ 14 BD ࡍࡅࡉࡒࡀࡋࡎ :ࡍࡅࡉࡒࡉࡋࡎ | B ࡍࡍࡀࡀࡁࡔࡅࡄࡋ :ࡍࡍࡅࡀࡁࡔࡅࡄࡋ 13 C ࡍࡀࡌ :ࡍࡇࡉࡌ | AC ࡀࡉࡒࡁࡉࡔ :ࡇࡒࡁࡉࡔ 12

:ࡕࡉࡈࡉࡂࡋ 16 D ࡕࡀࡉࡓࡉࡕࡔࡉࡌࡀࡋࡖ :ࡕࡉࡉࡓࡉࡕࡔࡉࡌࡀࡋࡖ | AJ ࡍࡀࡒࡓࡀࡁ; B ࡍࡅࡓࡒࡀࡁ :ࡍࡀࡓࡒࡀࡁ | J ࡕࡒࡉࡆࡓࡀࡄࡏ :ࡕࡒࡀࡆࡓࡀࡄࡏ 15 A ࡕࡋࡐࡉࡍࡀࡋ; BD ࡕࡋࡐࡀࡍࡀࡋ :ࡕࡉࡐࡋࡍࡀࡀࡋࡖ :ࡊࡀࡁࡋࡉࡉࡀࡔࡌࡀࡋࡅ | ABD ࡊࡀࡋࡉࡈࡀࡌࡀࡋ :ࡊࡀࡋࡉࡈࡀࡌࡀࡋࡖ 17 ACJ ࡍࡀࡒࡓࡀࡁ :ࡍࡀࡓࡒࡀࡁ | B ࡍࡀࡏࡁࡅ; D ࡍࡀࡃࡏࡁࡅ; GH ࡎࡊࡀࡀࡃࡉࡁࡅ; J ࡎࡊࡀࡀࡃࡀࡁࡅ :ࡍࡀࡃࡀࡁࡅࡏࡁࡅ | BH ࡕࡈࡀࡂࡋ

BI ࡍࡅࡉࡒࡀࡋࡎ :ࡍࡅࡉࡒࡉࡋࡎ 20 BD ࡕࡉࡉࡀࡋࡅ; GHJ ࡇࡕࡉࡀࡋࡅ; I ࡇࡕࡉࡉࡀࡋࡅ :ࡇࡕࡉࡉࡀࡋࡅ | C ࡊࡀࡏࡋࡖ :ࡊࡀࡉࡋࡖ 19 >B :ࡀࡌࡅࡔ | GHIJ ࡀࡆࡀࡄ :ࡍࡉࡆࡀࡄ 18 ACD ࡊࡀࡁࡋࡀࡉࡀࡔࡌࡀࡋࡅ

:ࡍࡅࡉࡔࡍࡉࡏࡅ | C ࡉࡀࡌࡅࡉ :ࡀࡌࡅࡉ | B ࡍࡀࡓࡌࡀࡔ :ࡍࡅࡓࡌࡀࡔ 21 CI ࡀࡌࡅࡓࡌࡏࡋ; D ࡌࡅࡓࡌࡋ; GJ ࡀࡌࡅࡓࡌࡋ; H ࡀࡌࡅࡓࡌࡅࡏࡋ :ࡌࡅࡓࡌࡏࡋ | D ࡀࡁࡀࡔࡁࡉࡄࡅ :ࡀࡁࡀࡔࡁࡀࡄࡅ

HJ ࡉࡀࡕࡅࡑࡁࡀࡌ :ࡉࡀࡕࡀࡉࡕࡅࡑࡁࡀࡌ | C ࡍࡅࡀࡉࡃࡀࡅࡀ; GH ࡍࡀࡉࡃࡀࡅࡀ; J ࡍࡅࡉࡀࡃࡀࡅࡀ :ࡍࡀࡉࡃࡅࡀ 22 C ࡊࡀࡏࡋ; GHIJ ࡊࡀࡋ :ࡊࡀࡉࡋ | H ࡍࡅࡕࡀࡖ :ࡍࡅࡉࡕࡀࡖ | B ࡍࡅࡔࡍࡉࡏࡅ

D ࡀࡉࡓࡃࡉࡎࡅ :ࡉࡀࡓࡃࡉࡎࡅ | GIJ ࡀࡉࡔࡀࡓࡃ; H ࡉࡀࡔࡀࡓࡃ :ࡀࡉࡔࡀࡓࡃࡀ 23 A ࡀࡉࡓࡊࡉࡃࡀࡌࡀࡋ; BD ࡀࡉࡋࡓࡊࡀࡃࡀࡌࡀࡋ; J ࡇࡋࡉࡓࡊࡉࡃࡀࡌࡀࡋ :ࡀࡉࡋࡉࡓࡊࡉࡃࡀࡌࡀࡋ | B ࡉࡀࡌࡔࡅࡓࡅ :ࡉࡀࡌࡅࡔࡅࡓࡅ

ࡀࡆࡀࡄ :ࡍࡉࡆࡀࡄ 25 GH ࡉࡀࡓࡅࡀࡉࡃࡀ; J ࡀࡉࡓࡅࡀࡉࡃࡀ :ࡍࡅࡉࡕࡀࡖ | BJ ࡀࡉࡎࡊࡀ :ࡀࡉࡉࡎࡊࡀ 24 C ࡀࡉࡋࡉࡋ :ࡀࡉࡋࡉࡋࡖ | AC ࡀࡉࡌࡄࡀࡓ :ࡉࡀࡌࡄࡀࡓ | BI ࡍࡅࡉࡋࡀࡈࡁࡅ; J ࡍࡀࡉࡋࡉࡈࡁࡅ :ࡍࡅࡉࡋࡉࡈࡁࡅ H ࡀࡈࡀࡐࡓࡅ :ࡈࡀࡐࡓࡅ | ABD ࡇࡓࡁࡀࡕ :ࡇࡓࡁࡉࡕ 27 ABCD ࡇࡁࡎࡍࡀ; J ࡀࡉࡑࡁࡍࡀ :ࡀࡑࡁࡍࡀ 26 ABCD ࡇࡁࡎࡍࡀ :ࡀࡑࡁࡍࡀ | GH ࡀࡉࡈࡀࡌ :ࡀࡉࡈࡀࡌࡅ | CGHI ࡍࡉࡆࡉࡀࡄ; DJ :ࡊࡀࡁࡅࡋࡊࡉࡎࡀ | HJ ࡊࡀࡁࡃࡀࡁࡀ :ࡊࡀࡁࡅࡃࡀࡁࡀ 30 BDI ࡊࡀࡀࡄࡋ :ࡊࡀࡀࡄ | B ࡍࡀࡉࡀࡒࡖ :ࡍࡀࡉࡀࡖ 29 GI ࡀࡕࡈࡓࡐࡅ; HJ ࡀࡕࡈࡅࡐࡓ :ࡀࡕࡈࡅࡓࡐࡅ | ADHJ ࡍࡅࡒࡓࡀࡁ :ࡍࡅࡓࡒࡀࡁ GHJ ࡕࡉࡌࡄࡀࡓ :ࡊࡅࡌࡄࡉࡓࡖ 31 B ࡋࡊࡀࡎ; H ࡊࡀࡁࡅࡋࡊࡉࡎ

10

15

20

25

30

Translation | 93

17:6 – 17:31

‘Strange man,

who has no master or mistress!

In the place in which the wicked abound,

what are you doing all on your own?

If they unleash a great sickness upon you,

who will be your healer?

If the wicked confine you within their fortress,

who will be your savior?

10 If they set snares for you along your road,

who will be your redeemer?

Who will be your redeemer,

and who will be your helper?

It is the house, whose lord has abandoned it,

and whose architect has risen from it.

Life has reckoned it among its numbers,

and all have risen to light’s place.

Now, you have fallen into the hands

from which you will never fall again.

15 You have been chained in our fortress,278

from which you will never be released.

You have been held in our grasp,

and blocked by our work,279 in our fortress,280

where neither will your helper come to you,

nor will the man, your creator,281 inquire for you.’”

When Shem, Noah’s son, heard this,282

his tears came to him and did not stop, and he says,

“Life does not exist in light’s place,

nor is Manda d’Heyyi there.

20 Shelmey and Nedbey have risen,

and Sunday has gone up on high.

The Daybreak has left me behind,

and the excellencies that brought me here.

My baptisms283 are all for nothing,

and my signs go unmentioned in my father’s house.

My lessons and books are forgotten,

and my devotionals are useless.

The secret watchers have abandoned me,

and those who brought me here284 left me behind.”

25 When Shem, Noah’s son, had said this,285

the messenger, his creator,286 took off and came.

The great creator287 went,

the savior whom Life had sent.

He broke open their penitentiaries,

and made an opening in their fortress.288

He said to him,

30

“Why do you weep, Shem, Noah’s son?

Like the twinkling of an eye I have come here!

What have the wicked done to you,

and how have the sinners injured you,

whom all excellencies love,289

for whom the realm of light is a helper?”

278 279 280 281 282 284 285 286 287 288 289

AJ “in our land,” B “in their fortress.” GHJ “by Adakas,” Hidden Adam. ACJ “in our land.” Literally “your planter.” GHIJ “this.” GHJ “the men, my creators.” CGHI “so,” DJ “this.” Literally “planter.” Following the variant in GHI. ABCD have nāsbā ‘taker.’ Literally “planter.” Following the variant in GHI. ABCD have nāsbā ‘taker.’ ADHJ “in their land.” GHJ “you love all the excellencies.”

‫‪94 | Text‬‬

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‫‪40‬‬

‫‪45‬‬

‫ࡀࡃࡉࡀࡅࡓࡀ ࡒࡓࡉࡀ ࡅࡌࡀࡓࡐࡉࡔ ࡁࡄࡉࡓࡉࡀ‬ ‫ࡌࡀࡄࡅ ࡀࡁࡀࡃࡅࡁࡀࡊ ࡁࡉࡔࡉࡀ‬ ‫ࡖࡀࡌࡓࡉࡕ ࡖࡋࡉࡀࡊ ࡄࡉࡉࡀ‬ ‫ࡁࡀࡉࡕࡀ ࡔࡉࡁࡒࡇ ࡌࡀࡓࡇ‬ ‫ࡀࡆࡀࡋࡉࡅࡍ ࡔࡉࡋࡌࡀࡉ ࡅࡉࡍࡃࡁࡀࡉ‬ ‫ࡏࡉࡍࡔࡉࡅࡍ ࡌࡀࡁࡑࡅࡕࡀࡉ‬ ‫ࡏࡉࡍࡔࡉࡅࡍ ࡃࡓࡀࡔࡀࡉ ࡅࡎࡉࡃࡓࡀࡉ‬ ‫ࡁࡉࡈࡋࡀࡕ ࡎࡉࡂࡅࡃࡕࡀࡉ ‖‬ ‫ࡄࡉࡉࡀ ࡄࡉࡔࡁࡅࡉࡀ ࡋࡄࡅࡔࡁࡀࡅࡍࡍ‬ ‫ࡔࡅࡌ ࡌࡀࡍ ࡀࡌࡀࡓࡋࡀࡊ ࡖࡀࡀࡍࡕ ࡄࡀࡀࡊ ࡌࡉࡕࡉࡀࡁࡈࡉࡕ‬ ‫ࡂࡀࡁࡓࡀ ࡖࡃࡊࡉࡁ ࡔࡅࡌࡇ ࡁࡉࡕ ࡄࡉࡉࡀ ࡓࡁࡉࡀ‬ ‫ࡅࡊࡋ ࡌࡀࡍ ࡖࡌࡁࡀࡔࡒࡉࡓࡉࡋࡇ ࡀࡃࡉࡀࡅࡓࡇ‬ ‫ࡋࡀࡀࡍࡉࡐࡋ ࡁࡌࡀࡈࡀࡓࡀࡕࡅࡍ ࡖࡁࡉࡔࡉࡀ‬ ‫ࡃࡀࡓࡊࡀࡕࡋࡀࡍ ࡒࡀࡓࡉࡀࡕࡋࡀࡍ ࡖࡁࡀࡉࡀࡍࡋࡀࡊ‬ ‫ࡔࡅࡁࡀ ࡖࡓࡉࡃࡅࡐࡊ ࡁࡀࡈࡋࡉࡀ‬

‫ࡋࡔࡅࡌ ࡂࡀࡁࡓࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡖࡋࡉࡁࡀࡊ ࡁࡋࡐࡅࡂࡕࡀ ࡒࡀࡌ‬ ‫ࡅࡋࡀࡉࡕࡇ ࡋࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡁࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡅࡀࡓࡃࡉࡋࡊࡇ ࡌࡉࡇࡍ ࡎࡋࡉࡒ‬ ‫ࡅࡄࡀࡁࡔࡀࡁࡀ ࡋࡏࡌࡓࡅࡌ ࡎࡋࡉࡒ‬ ‫ࡅࡓࡅࡔࡅࡌࡀࡉ ࡋࡀࡌࡀࡃࡀࡊࡓࡋࡉࡀ ࡁࡉࡕ ࡀࡁ‬ ‫ࡅࡏࡎࡕࡀࡀࡊࡓࡉࡀࡍ ࡁࡀࡅࡀࡕࡀࡉ ࡖࡅࡊࡋ ࡆࡁࡀࡍ‬ ‫ࡅࡁࡈࡉࡋࡉࡅࡍ ࡓࡀࡄࡌࡀࡉ ࡖࡋࡉࡋࡉࡀ‬ ‫ࡅࡉࡊࡋࡀࡉࡅࡍ ࡖࡅࡊࡋ ࡆࡁࡀࡍ ࡔࡋࡅࡌ‬ ‫ࡅࡀࡎࡓࡉࡋࡀࡊ ࡁࡉࡔࡉࡀ ࡁࡂࡅ ࡀࡒࡓࡅࡍ‬ ‫ࡋࡀࡌࡉࡕࡄࡀࡓࡆࡀࡒ ࡁࡃࡅࡓ ࡄࡀࡈࡉࡀ‬ ‫ࡖࡋࡀࡌࡉࡕࡋࡂࡉࡈ ࡁࡋࡉࡂࡉࡈࡕࡅࡍ ࡖࡁࡉࡔࡉࡀ ࡖࡀࡅࡃࡉࡀ‬ ‫ࡋࡀࡋࡊࡀࡋࡇ ࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ‬ ‫ࡅࡀࡕࡉࡕ ࡋࡅࡀࡕࡀࡍ ࡅࡌࡉࡎࡕࡉࡌࡉࡊࡕ ࡁࡔࡉࡊࡕࡍࡀࡊ‬ ‫ࡅࡀࡀࡍࡕ ࡋࡄࡍࡅࡓࡀ ࡎࡀࡋࡒࡉࡕ‬

‫]‪[66‬‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡉࡀࡋࡃࡀ ࡏࡕࡉࡍࡉࡑࡁ ࡌࡍ ࡌࡓࡅࡌࡀ‬ ‫ࡄࡉࡋࡌࡉࡀ ࡄࡆࡅࡍ ࡀࡊࡄࡉࡍࡀ‬ ‫ࡃࡀࡃࡍࡀࡌࡕࡀ ࡁࡏࡅࡋࡇ ࡉࡍࡋࡐࡀࡕ‬ ‫ࡁࡏࡎࡀࡐࡓ ࡉࡅࡌࡉࡀ ࡒࡀࡃࡉࡌ‬ ‫ࡉࡐࡄࡕࡇ ࡋࡅࡐࡌࡇ ‖ ࡁࡏࡅࡋࡀ‬

‫ࡓࡀࡆࡀ ࡏࡕࡉࡂࡋࡉࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ‬ ‫ࡃࡀࡃࡍࡀࡌࡕࡀ ࡉࡍࡋࡐࡀࡕ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ‬ ‫ࡀࡆࡀࡋ ࡋࡁࡉࡕ ࡌࡒࡀࡃࡔࡉࡀ‬ ‫ࡅࡋࡎࡉࡐࡄࡀࡕࡇ ࡖࡔࡉࡒࡓࡀ‬

‫]‪[67‬‬

‫‪C ࡊࡀࡏࡋࡖ :ࡊࡀࡉࡋࡖ | BD ࡕࡓࡀࡌࡀࡖ; GHJ ࡕࡉࡓࡌࡀ :ࡕࡉࡓࡌࡀࡖ 34 J ࡊࡀࡁࡃࡀࡁࡀ :ࡊࡀࡁࡅࡃࡀࡁࡀ 33 H ࡇࡋࡓࡀࡌࡖ :ࡇࡋࡓࡀࡌࡍࡉࡖ | >GHJ :ࡀࡉࡓࡉࡄࡁ | GHIJ ࡀࡉࡓࡀࡒ :ࡀࡉࡓࡒ 32‬‬

‫ࡋࡌࡀࡃࡍࡀ‪I ࡀࡌࡅࡓࡌࡏࡋ :ࡌࡅࡓࡌࡏࡋ | J ࡀࡁࡃࡍࡉࡅ :ࡉࡀࡁࡃࡍࡉࡅ | BH ࡍࡅࡉࡋࡉࡆࡀ :ࡍࡅࡉࡋࡀࡆࡀ 36 B ࡒࡀࡋࡎ :ࡒࡉࡋࡎ | J ࡇࡊࡋࡀࡃࡓࡀࡅ :ࡇࡊࡋࡉࡃࡓࡀࡅ | ACJ ࡀࡉࡒࡁࡉࡔ :ࡇࡒࡁࡉࡔ 35 I ࡀࡍࡃࡀࡌ :‬‬

‫;ࡋࡏࡅࡌࡓࡅࡌࡀ ‪D ࡉࡀࡌࡔࡅࡓࡅ :ࡉࡀࡌࡅࡔࡅࡓࡅ | C ࡊࡀࡕࡅࡑࡁࡀࡌ; J ࡀࡕࡅࡑࡁࡀࡌ :ࡉࡀࡕࡅࡑࡁࡀࡌ | I ࡍࡅࡉࡍࡔࡏ; J ࡍࡍࡅࡉࡔࡍࡉࡏ :ࡍࡅࡉࡔࡍࡉࡏ 37 ACD ࡌࡅࡓࡌࡋ; GJ ࡀࡌࡅࡓࡌࡋ; H‬‬

‫;ࡅࡓࡔࡌࡀࡉ ‪ࡍࡅࡔࡍࡉࡏ; I ࡍࡅࡉࡍࡔࡏ :ࡍࡅࡉࡔࡍࡉࡏ 38 >ABD :ࡁࡀ | ACD ࡀࡉࡋࡀࡓࡊࡀࡃࡀࡌࡀࡋ; GH ࡀࡉࡋࡉࡓࡊࡉࡃࡉࡌࡀࡋࡅ; I ࡀࡉࡋࡓࡊࡉࡃࡀࡌࡀࡋࡅ; J ࡀࡋࡉࡓࡊࡉࡃࡀࡌࡀࡋ :ࡀࡉࡋࡓࡊࡀࡃࡀࡌࡀࡋ | C‬‬ ‫‪A ࡍࡉࡉࡓࡊࡀࡀࡕࡎࡏࡅ; BDHJ ࡍࡅࡉࡓࡊࡀࡀࡕࡎࡏࡅ; G ࡍࡀࡉࡓࡊࡀࡀࡕࡎࡅ; I ࡍࡅࡉࡓࡊࡀࡀࡕࡎࡅ :ࡍࡀࡉࡓࡊࡀࡀࡕࡎࡏࡅ | A ࡀࡉࡓࡃࡉࡎࡅ :ࡉࡀࡓࡃࡉࡎࡅ | BCD ࡀࡉࡔࡀࡓࡃ :ࡉࡀࡔࡀࡓࡃ | ABC‬‬ ‫ࡁࡀࡅࡀࡕࡀࡉ‪D ࡍࡅࡁࡔࡉࡄ :ࡀࡉࡅࡁࡔࡉࡄ 40 ACD ࡀࡉࡌࡄࡀࡓ :ࡉࡀࡌࡄࡀࡓ | BIJ ࡍࡅࡉࡋࡀࡈࡁࡅ :ࡍࡅࡉࡋࡉࡈࡁࡅ | ACD ࡀࡕࡃࡅࡂࡉࡎ :ࡉࡀࡕࡃࡅࡂࡉࡎ 39 GHJ ࡋࡊࡅ :ࡋࡊࡅࡖ | ABD ࡀࡕࡀࡅࡀࡁ :‬‬ ‫ࡋࡄࡅࡔࡁࡀࡅࡍࡍ‪:ࡕࡉࡈࡁࡀࡉࡕࡉࡌ | HJ ࡕࡍࡀࡀ; I ࡕࡍࡀࡀࡖ :ࡕࡍࡀࡀࡖ | ABD ࡓࡀࡌࡀ :ࡊࡀࡋࡓࡀࡌࡀ | J ࡍࡀࡌ :ࡍࡀࡌ 41 >ABCD; I ࡌࡅࡋࡔ :ࡌࡅࡋࡔ | H ࡍࡍࡅࡀࡁࡔࡅࡄ ࡋࡏ :‬‬ ‫ࡌࡉࡕࡉࡀࡁࡈࡀࡕ ‪C ࡀࡉࡈࡀࡄࡖ :ࡀࡉࡈࡀࡄ | GH ࡗ ࡍࡅࡓࡒࡀࡁ; I ࡓࡅࡃࡁ ࡗ ࡍࡅࡓࡒࡀࡁ; J ࡗ ࡍࡅࡒࡓࡀࡁ :ࡓࡅࡃࡁ | J ࡁࡉࡊࡕࡖ :ࡁࡉࡊࡃࡖ 42 AJ ࡍࡅࡒࡓࡀ :ࡍࡅࡓࡒࡀ | C ࡅࡂࡁࡀ :ࡅࡂࡁ | J‬‬ ‫‪ࡍࡅࡕࡈࡂࡉࡋࡁ; IJ ࡍࡅࡕࡈࡅࡂࡉࡋࡁ :ࡍࡅࡕࡈࡉࡂࡉࡋࡁ | ABD ࡈࡀࡂࡋࡉࡕࡀࡋࡖ; GH ࡈࡉࡂࡋࡉࡕࡉࡌࡀࡋ; I ࡈࡉࡂࡋࡀࡕࡉࡌࡀࡋࡖ; J ࡈࡀࡂࡋࡀࡕࡉࡌࡀࡋ :ࡈࡉࡂࡋࡕࡉࡌࡀࡋࡖ | >ABD; HI ࡍࡀࡌࡋࡊࡅ :ࡍࡀࡌ ࡋࡊࡅ 43‬‬ ‫‪G ࡇࡋࡀࡊࡋࡀࡋࡅ; I ࡇࡋࡀࡊࡋࡀ ࡀࡋࡅ; J ࡀࡉࡋࡀࡊࡋࡀࡋࡅ :ࡇࡋࡀࡊࡋࡀࡋ 44 >ABCD :ࡀࡉࡔࡉࡁࡖ ࡍࡅࡕࡀࡓࡀࡈࡀࡌࡁ ࡋࡐࡉࡍࡀࡀࡋ ࡀࡉࡃࡅࡀࡖ 44–43 IJ ࡀࡉࡃࡅࡀࡅ :ࡀࡉࡃࡅࡀࡖ | BD ࡍࡀࡕࡈࡉࡂࡉࡋࡁ; G‬‬ ‫ࡖࡉࡀࡒࡃࡀ‪:ࡕࡊࡉࡌࡉࡕࡎࡉࡌࡅ | GHIJ ࡊࡀࡋࡍࡀࡉࡉࡀࡁࡖ :ࡊࡀࡋࡍࡀࡉࡀࡁࡖ | GHIJ ࡍࡀࡋࡕࡀࡉࡓࡀࡒࡅ :ࡍࡀࡋࡕࡀࡉࡓࡀࡒ 45 C ࡀࡉࡔࡉࡁࡖ ࡍࡅࡕࡀࡓࡀࡈࡀࡌࡁ ࡋࡐࡉࡍࡀࡀࡋ ࡀࡉࡃࡅࡀࡖ ࡀࡃࡒࡀࡉࡖ; J ࡀࡃࡒࡀࡉ :‬‬ ‫ࡅࡌࡉࡎࡕࡀࡌࡀࡊࡕ ‪:ࡍࡊࡉࡀࡆ | IJ ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 47 G ࡍࡉࡒࡋࡀࡎ :ࡕࡉࡒࡋࡀࡎ | B ࡊࡐࡀࡃࡉࡓࡖ; G ࡍࡐࡅࡃࡉࡓࡖ :ࡊࡐࡅࡃࡉࡓࡖ 46 H ࡊࡀࡍࡕࡊࡉࡔࡉࡁ :ࡊࡀࡍࡕࡊࡉࡔࡁ | HI ࡕࡊࡉࡌࡉࡕࡎࡉࡌ; J‬‬ ‫ࡆࡀࡏࡊࡉࡍ ‪>B :ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡕࡀࡐࡋࡍࡉ ࡀࡕࡌࡀࡍࡃࡀࡃ ࡕࡀࡐࡋࡍࡉ ࡇࡋࡅࡏࡁ ࡀࡕࡌࡀࡍࡃࡀࡃ ࡀࡍࡉࡄࡊࡀ ࡍࡅࡆࡄ ࡀࡉࡌࡋࡉࡄ 3–2 A ࡌࡀࡋࡔࡀࡓࡏࡁ :ࡌࡀࡋࡔࡀࡓࡅࡏࡁ | AD ࡀࡌࡅࡓࡌࡏ :ࡀࡌࡅࡓࡌ 1 H‬‬ ‫‪G ࡓࡐࡀࡎࡅࡁ; H ࡓࡐࡀࡎࡅࡏࡁ :ࡓࡐࡀࡎࡏࡁ 4 D ࡌࡀࡋࡔࡀࡓࡏࡁ :ࡌࡀࡋࡔࡀࡓࡅࡏࡁ | DHJ ࡀࡕࡌࡀࡃࡌࡀࡃ :2ࡀࡕࡌࡀࡍࡃࡀࡃ | DHJ ࡀࡕࡌࡀࡃࡌࡀࡃ :1ࡀࡕࡌࡀࡍࡃࡀࡃ 3 I ࡍࡅࡉࡆࡄ :ࡍࡅࡆࡄ 2‬‬ ‫ࡀࡆࡀࡋ‪H ࡀࡓࡒࡉࡔࡁ :ࡀࡓࡒࡉࡔࡖ 5 >ABD :ࡀࡋࡅࡏࡁ ࡇࡌࡐࡅࡋ ࡇࡕࡄࡐࡉ ࡀࡓࡒࡉࡔࡖ ࡇࡕࡀࡄࡐࡉࡎࡋࡅ 6–5 GHJ ࡇࡕࡀࡄࡐࡉࡎࡉࡋࡅ :ࡇࡕࡀࡄࡐࡉࡎࡋࡅ 5 H ࡋࡀࡆࡏ :‬‬

Translation | 95

17:32 – 18:5

The chosen ones summon,

and instruct the man Shem, saying,

“What have the wicked done to you,

so that your heart became divided,

and you said, ‘There is no Life,

nor is Manda d’Heyyi in light’s place.

35 The Lord has abandoned the house,

and its architect has risen from it.

Shelmey and Nedbey have risen,

and Sunday has gone up on high.

My baptisms290 are forgotten,

and my signs go unmentioned in my father’s house.

My lessons and books are forgotten,

and my prayers for each time are held back.

My prostrations are in vain,

and my evening devotionals are useless.

40 Life has reckoned me among its numbers

and completed its measures for all time.’

Shem, who said you are captive here,

and the wicked bind you in their fortress?291

He whose name is written in the Great Life’s house

will not be trapped in the sinners’ abode!292

Everyone who seeks his helper

will not be caught in the clutches of wicked mortals.293

He will not go down to the wicked’s penitentiaries,294

the blazing fire will not consume him.295

45 Remember us and summon us so we may seek you,

The Seven who torture you are worthless,

come to your side, and set you up in your settlement. but you will rise to the light.

And Life triumphs!

In the name of the Great Life,

may the sublime light be magnified!

18. A child was transplanted from on high,

a secret was revealed in Jerusalem.

The priests had dreams. An utter silence fell upon the Eulaeus,296

an utter silence fell upon Jerusalem.

Early in the morning,

he went to the Temple.

5 He opened his mouth for evil,

290 291 292 293 294 295 296

and his lying lips.

C “your baptisms,” J “the baptisms.” AJ “their land.” GH “in their fortress like sinners;” I adds this and then strikes it. J has “in their land like sinners.” ABCD “of the wicked,” IJ “of the wicked and mortal.” Line 44a is missing from ABCD. C adds here, “who perish, he will not go down to the wicked’s penitentiaries.” In place of b-owli ‘in his embryo(s),’ read b-Ulāy ‘on the Eulaeus (river).’

96 | Text

[68]

ࡍࡅࡋࡓࡀࡌࡍࡉࡖ ࡀࡍࡉࡄࡊࡀ ࡍࡅࡄࡋࡊࡅ ࡋࡏࡅ ࡍࡀࡁࡊࡉࡀࡔ ࡗ ࡉࡍࡀࡀࡅࡆࡉࡄࡁ ࡀࡍࡕࡉࡔ ࡀࡉࡅࡋࡉࡋࡁ ࡍࡀࡕࡀࡓࡃࡀࡋࡅ ࡉࡀࡁࡔࡍࡉࡏ ࡋࡏ ࡀࡊࡁࡊࡅ ࡀࡕࡀࡖ ࡀࡃࡒࡀࡉ ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ ࡍࡀࡃ ࡀࡉࡂࡀࡓࡔࡅ ࡁࡀࡓࡀ ࡔࡉࡌࡀࡔ ࡀࡉࡔࡃࡀࡒࡌ ࡕࡉࡁ ࡓࡀࡈࡂ ࡀࡓࡈࡅࡂࡅ ࡇࡊࡕࡅࡃ ࡍࡌ ࡕࡀࡃࡍࡀ ࡀࡒࡓࡀ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡇࡁࡀࡑࡓ ࡀࡊࡁࡊࡅ ࡍࡀࡃ ࡀࡌࡀࡌࡅࡏࡁ ࡀࡓࡉࡎࡅ ࡍࡅࡌࡓ ࡍࡅࡄࡉࡀࡔࡉࡓࡁ ࡀࡐࡓࡀࡒࡀ ࡍࡀࡓࡕࡍࡀ ࡍࡉࡌࡀ ࡀࡍࡉࡁࡖ ࡀࡉࡌࡉࡃࡅ ࡍࡅࡌࡓ ࡍࡅࡄࡉࡀࡔࡉࡓࡁ ࡍࡅࡋࡓࡀࡌࡍࡉࡖ ࡀࡍࡉࡄࡊࡀ ࡍࡅࡄࡋࡊࡅ ࡋࡏࡅ ࡇࡋࡏ ࡀࡉࡓࡔ ࡀࡍࡉࡀࡅࡆࡉࡄ ࡓࡐࡀࡎࡀࡅ ‖ ࡍࡅࡕࡉࡀࡆࡄࡖ ࡀࡉࡌࡋࡉࡄ ࡍࡊࡅࡋࡒࡉࡔࡐࡀࡌࡀࡖ ࡍࡅࡋࡓࡀࡌࡍࡉࡖ ࡀࡍࡉࡄࡊࡀ ࡍࡅࡄࡋࡊࡅࡋࡅ ࡍࡅࡋࡏ ࡌࡉࡉࡀࡒࡀࡋ ࡕࡉࡍࡃࡊࡀࡀ ࡅࡄ ࡍࡊࡅࡉࡀࡆࡀࡓ ࡀࡉࡎࡊࡀࡖ ࡀࡓࡁࡀࡂ ࡅࡀࡋ ࡓࡀࡌࡀ ࡊࡀࡉࡋࡃࡅ ࡊࡀࡏࡖ ࡇࡋࡏ ࡍࡅࡕࡉࡓࡌࡀࡖ ࡀࡉࡌࡅࡔࡏࡖ ࡀࡉࡓࡐࡉࡎࡏࡁ ࡀࡋࡀࡋࡀࡂࡌࡅ ࡇࡋࡓࡀࡌࡉࡕࡖ ࡓࡀࡆࡉࡋࡏࡅ ࡍࡅࡕࡉࡀࡆࡄࡖ ࡀࡉࡌࡋࡉࡄ ࡍࡊࡅࡋࡒࡉࡔࡐࡀࡌࡖ ࡍࡅࡋࡓࡀࡌࡍࡉࡖ ࡀࡍࡉࡄࡊࡀ ࡍࡅࡄࡋࡊࡅ ࡋࡏࡅ

ࡀࡋࡅࡏࡁ ࡇࡌࡐࡅࡋ ࡇࡕࡄࡐࡉ ࡕࡉࡆࡄ ࡀࡉࡋࡉࡋࡖ ࡉࡍࡀࡀࡅࡆࡉࡄࡁ ࡕࡉࡊࡁࡉࡔࡀࡋࡅ ࡕࡉࡌࡍࡉࡀࡋ ࡕࡉࡊࡁࡉࡔࡀࡋࡅ ࡕࡉࡌࡍࡀࡀࡋ ࡀࡁࡀࡁ ࡀࡓࡍࡅ ࡌࡀࡒ ࡀࡉࡂࡀࡓࡔ ࡀࡕࡀࡋࡕ ࡍࡅࡆࡄࡀࡕࡏ ࡀࡌࡀ ࡕࡉࡁ ࡕࡀࡋࡕ ࡀࡓࡍࡅ ࡀࡕࡁࡊࡀࡓࡀࡌࡁ ࡍࡀࡂ ࡀࡄࡅࡂ ࡃࡅࡄࡀࡉࡁ ࡇࡁࡀࡑࡓ ࡀࡊࡁࡊࡅ ࡀࡉࡋࡉࡋࡁ ࡀࡉࡆࡄࡀࡕࡏ ࡔࡉࡌࡀࡔ ࡀࡍࡉࡄࡊࡀ ࡍࡅࡌࡉࡔࡖ ࡀࡌࡔࡉࡌ ࡀࡊࡉࡀࡁ ࡍࡀࡄࡊࡀ ࡐࡉࡒࡀࡉ ࡀࡐࡓࡀࡒࡀ ࡉࡀࡁࡋࡀࡔࡅ ࡉࡀࡋࡉࡔ ࡇࡌࡐࡅࡋ ࡇࡕࡄࡐࡉ ࡓࡀࡆࡉࡋࡏ ࡀࡉࡌࡋࡉࡄ ࡓࡐࡀࡎࡀ ࡈࡉࡂࡀࡋࡖ ࡍࡀࡌ ࡀࡉࡌࡋࡉࡄ ࡓࡐࡀࡎࡀ ࡈࡉࡂࡀࡋࡖ ࡍࡀࡌ ࡇࡌࡐࡅࡋ ࡇࡕࡄࡐࡉ ࡓࡀࡆࡉࡋࡏ ࡀࡉࡌࡋࡉࡄ ࡒࡉࡔࡐࡀࡌ ࡐࡉࡒࡀࡉ ࡀࡉࡌࡋࡉࡄ ࡒࡉࡔࡐࡀࡌ ࡍࡉࡌࡀ ࡀࡍࡉࡁࡀ ࡍࡉࡌࡅࡉ ࡁࡀࡈ ࡍࡀࡋࡉࡋࡀࡂࡌࡀࡋ ࡍࡇࡁࡉࡆ ࡀࡋࡁ ࡍࡀࡈࡀࡓ ࡀࡒࡓࡀ ࡇࡌࡐࡅ ࡀࡕࡄࡐࡀ ࡀࡒࡓࡀ ࡊࡅࡉࡋࡉࡋ ࡕࡀࡅࡋ ࡍࡅࡉࡋࡉࡆࡀ ࡇࡌࡐࡅࡋ ࡇࡕࡄࡐࡉ ࡓࡀࡆࡉࡋࡏ

ࡀࡉࡋࡉࡋࡖ ࡉࡍࡀࡀࡅࡆࡉࡄࡁ | CGH ࡍࡀࡅࡆࡉࡄࡁ :1ࡉࡍࡀࡀࡅࡆࡉࡄࡁ 7 C ࡀࡍࡉࡄࡊࡉ :ࡀࡍࡉࡄࡊࡀ | GHI ࡀࡍࡉࡄࡊࡀ ࡍࡅࡄࡋࡊࡅࡋࡅ; J ࡀࡍࡉࡄࡊࡀࡋࡅ :ࡀࡍࡉࡄࡊࡀ ࡍࡅࡄࡋࡊࡅ ࡋࡏࡅ | I ࡀࡉࡌࡐࡅࡋ :ࡇࡌࡐࡅࡋ 6 H ࡕࡉࡆࡄ ࡀࡉࡅࡋࡉࡋࡁࡖ ࡍࡀࡅࡆࡉࡄࡁ ࡍࡀࡁࡊࡉࡀࡔ ࡗ ࡉࡍࡀࡀࡅࡆࡉࡄࡁ; I ࡕࡉࡆࡄ ࡀࡉࡋࡉࡋࡖ ࡉࡍࡀࡀࡅࡆࡉࡄࡁ ࡍࡀࡁࡊࡉࡀࡔ ࡗ ࡉࡍࡀࡀࡅࡆࡉࡄࡁ; J ࡕࡉࡆࡄ ࡀࡉࡋࡉࡋࡖ ࡍࡀࡅࡆࡉࡄࡁ ࡍࡀࡁࡊࡉࡀࡔ ࡗ ࡍࡀࡅࡆࡉࡄࡁ :ࡕࡉࡆࡄ ࡗ ࡍࡀࡅࡆࡉࡄࡁ; H ࡍࡀࡁࡊࡉࡀࡔ ࡗ ࡍࡀࡅࡆࡉࡄࡁ; J ࡍࡀࡁࡊࡉࡀࡔ ࡗ ࡍࡀࡅࡆࡉࡄࡁ :ࡍࡀࡁࡊࡉࡀࡔ ࡗ ࡉࡍࡀࡀࡅࡆࡉࡄࡁ | G ࡍࡀࡅࡆࡉࡄࡁ ࡕࡉࡆࡄ ࡀࡉࡅࡋࡉࡋࡁࡖ ࡍࡀࡅࡆࡉࡄࡁ ࡍࡁࡊࡉࡔ ࡗ ࡉࡍࡀࡀࡅࡆࡉࡄࡁ; HIJ ࡀࡉࡋࡉࡋࡁ :ࡀࡉࡅࡋࡉࡋࡁ | H ࡍࡀࡁࡊࡉࡀࡔࡀࡋࡅ :ࡕࡉࡊࡁࡉࡔࡀࡋࡅ | >ABD :ࡀࡍࡕࡉࡔ ࡀࡉࡅࡋࡉࡋࡁ ࡍࡀࡕࡀࡓࡃࡀࡋࡅ ࡕࡉࡊࡁࡉࡔࡀࡋࡅ ࡕࡉࡌࡍࡉࡀࡋ 8 ACD ࡍࡀࡁࡊࡉࡔ :ࡍࡀࡁࡊࡉࡀࡔ | G ࡍࡀࡁࡊࡉࡔ J ࡍࡅࡆࡄࡉࡕࡏ :ࡍࡅࡆࡄࡀࡕࡏ 11 J ࡀࡁࡀ :ࡀࡁࡀࡁ 10 GH ࡉࡀࡁࡔࡍࡉࡏࡋࡅ; I ࡉࡀࡁࡔࡍࡉࡏ ࡋࡏࡅ; J ࡉࡀࡁࡔࡍࡉࡏࡋ :ࡉࡀࡁࡔࡍࡉࡏ ࡋࡏ | GHJ ࡀࡕࡀ; I ࡀࡕࡀࡖ :ࡀࡕࡀࡖ 9 J ࡀࡉࡍࡕࡉࡔ :ࡀࡍࡕࡉࡔ B ࡍࡅࡆࡄࡀࡕࡏ; J ࡀࡉࡆࡄࡉࡕࡏ :ࡀࡉࡆࡄࡀࡕࡏ 15 G ࡀࡉࡁࡀࡑࡓ :2ࡇࡁࡀࡑࡓ 14 ACDI ࡀࡒࡓࡀࡖ :ࡀࡒࡓࡀ 13 H ࡀࡕࡀࡋࡕ :ࡕࡀࡋࡕ 12 B ࡀࡉࡂࡀࡓࡔ :ࡀࡉࡂࡀࡓࡔࡅ | C ࡀࡕࡀࡋࡕࡀ :ࡀࡕࡀࡋࡕ ࡀࡐࡓࡀࡒࡀ ࡉࡀࡁࡋࡀࡔࡅ ࡉࡀࡋࡉࡔ ࡍࡀࡓࡕࡍࡀ ࡍࡉࡌࡀ ࡀࡍࡉࡁࡖ ࡀࡉࡌࡉࡃࡅ ࡀࡊࡉࡀࡁ ࡍࡀࡄࡊࡀ ࡐࡉࡒࡀࡉ 18–17 >J :ࡍࡅࡌࡓ | C ࡀࡍࡉࡄࡊࡉ :ࡀࡍࡉࡄࡊࡀ | BDI ࡀࡉࡅࡌࡉࡔࡖ :ࡍࡅࡌࡉࡔࡖ 16 H ࡍࡉࡌࡀࡉ :ࡍࡉࡌࡀ | H ࡇࡌࡉࡃࡅ :ࡀࡉࡌࡉࡃࡅ | H ࡍࡇࡄࡊࡀ :ࡍࡀࡄࡊࡀ 17 >GHJ; I ࡍࡅࡌࡓ ࡍࡅࡄࡉࡀࡔࡉࡓࡁ ࡀࡐࡓࡀࡒࡀ ࡉࡀࡁࡋࡀࡔࡅ ࡉࡀࡋࡉࡔ ࡍࡀࡓࡕࡍࡀ ࡍࡉࡌࡀ ࡀࡍࡉࡁࡖ ࡀࡉࡌࡉࡃࡅ ࡀࡊࡉࡀࡁ ࡍࡀࡄࡊࡀ ࡐࡉࡒࡀࡉ :ࡍࡅࡌࡓ ࡍࡅࡄࡉࡀࡔࡉࡓࡁ ࡀࡍࡉࡀࡅࡆࡉࡄ ࡓࡐࡀࡎࡀࡅ 21–20 C ࡀࡍࡉࡄࡊࡉ :ࡀࡍࡉࡄࡊࡀ | GHIJ ࡍࡅࡄࡋࡊࡅࡋࡅ :ࡍࡅࡄࡋࡊࡅ ࡋࡏࡅ 19 C ࡉࡀࡁࡉࡋࡀࡔࡅ; H ࡉࡀࡓࡋࡉࡔࡅ :ࡉࡀࡁࡋࡀࡔࡅ | D ࡀࡉࡋࡉࡔ; H ࡉࡀࡋࡉࡔࡅ :ࡉࡀࡋࡉࡔ 18 GH ࡀࡉࡓࡀࡔ :ࡀࡉࡓࡔ | B ࡉࡍࡀࡀࡅࡆࡉࡄ :ࡀࡍࡉࡀࡅࡆࡉࡄ 20 I ࡀࡉࡌࡋࡉࡄ ࡓࡐࡀࡎࡀ ࡈࡉࡂࡀࡋࡖ ࡍࡀࡌ ࡇࡋࡏ ࡀࡉࡓࡔ ࡀࡍࡉࡀࡅࡆࡉࡄ ࡓࡐࡀࡎࡀࡅ; >J :ࡀࡉࡌࡋࡉࡄ ࡓࡐࡀࡎࡀ ࡈࡉࡂࡀࡋࡖ ࡍࡀࡌ ࡇࡋࡏ ࡀࡉࡓࡔ G ࡍࡅࡄࡋࡊࡅ ࡋࡏ; H ࡍࡅࡄࡋࡊࡅࡋ; I ࡍࡅࡄࡋࡊࡅ ࡋࡏࡅ :ࡍࡅࡄࡋࡊࡅࡋࡅ | J ࡀࡉࡕࡄࡐࡉ :ࡇࡕࡄࡐࡉ 22 ABD ࡍࡅࡋࡒࡉࡔࡐࡀࡌࡖ; GH ࡍࡊࡅࡀࡋࡒࡉࡔࡐࡀࡌࡖ :ࡍࡊࡅࡋࡒࡉࡔࡐࡀࡌࡀࡖ 21 GH ࡍࡀࡋࡉࡋࡀࡂࡌࡀࡋࡅ; J ࡍࡀࡋࡀࡋࡀࡂࡌࡀࡋࡅ :ࡍࡀࡋࡉࡋࡀࡂࡌࡀࡋ 25 AC ࡒࡉࡔࡐࡀࡌࡀ :ࡒࡉࡔࡐࡀࡌ | GHIJ ࡍࡉࡌࡀ ࡀࡍࡉࡁ :ࡍࡉࡌࡀ ࡀࡍࡉࡁࡀ 24 GHJ ࡌࡀࡒࡀࡋ; I ࡌࡉࡀࡒࡀࡋ :ࡌࡉࡉࡀࡒࡀࡋ 23 :ࡍࡀࡈࡀࡓ 26 B ࡓࡀࡌࡀࡖ; I ࡓࡀࡌࡀࡖ; J ࡓࡉࡌࡀ :ࡓࡀࡌࡀ | ABDH ࡊࡀࡉࡋࡅ :ࡊࡀࡉࡋࡃࡅ | J ࡊࡀࡏ :ࡊࡀࡏࡖ | BDG ࡍࡅࡕࡓࡀࡌࡀࡖ; J ࡍࡅࡕࡉࡓࡌࡖ :ࡍࡅࡕࡉࡓࡌࡀࡖ | C ࡍࡀࡋࡉࡋࡀࡂࡌࡀࡋࡖ; I ࡓࡀࡆࡉࡋࡏࡋࡅ; J ࡓࡀࡆࡀࡋࡀࡋࡅ :ࡓࡀࡆࡉࡋࡏࡅ | C ࡇࡕࡄࡐࡉ; GHIJ ࡕࡀࡕࡄࡐࡉ :ࡀࡕࡄࡐࡀ 27 GHIJ ࡀࡓࡐࡉࡎࡏࡁ :ࡀࡉࡓࡐࡉࡎࡏࡁ | C ࡀࡉࡋࡉࡋࡀࡂࡌࡅ; GHJ ࡀࡉࡋࡉࡋࡀࡂࡌ :ࡀࡋࡀࡋࡀࡂࡌࡅ | J ࡍࡀࡈࡉࡓ J ࡍࡊࡅࡋࡒࡀࡔࡐࡀࡌࡖ; :ࡍࡊࡅࡋࡒࡉࡔࡐࡀࡌࡖ | BD ࡊࡅࡋࡉࡋ; GHJ ࡊࡉࡋࡅࡉࡋ; I ࡊࡉࡋࡅࡋ :ࡊࡅࡉࡋࡉࡋ | AC ࡍࡅࡉࡉࡋࡆࡀ; D ࡍࡅࡉࡋࡆࡀ; I ࡍࡅࡉࡋࡀࡆࡀ :ࡍࡅࡉࡋࡉࡆࡀ 28 B ࡓࡀࡆࡏࡋࡅ; GH ࡓࡀࡆࡉࡋࡉࡋࡅ; GHI ࡍࡅࡄࡋࡊࡅࡋࡅ :ࡍࡅࡄࡋࡊࡅ ࡋࡏࡅ | J ࡀࡉࡌࡐࡅࡋ :ࡇࡌࡐࡅࡋ | J ࡀࡉࡕࡄࡐࡉ :ࡇࡕࡄࡐࡉ 29 C ࡍࡅࡕࡉࡀࡆࡄࡀࡖ :ࡍࡅࡕࡉࡀࡆࡄࡖ | AGH ࡍࡊࡅࡀࡋࡒࡉࡔࡐࡀࡌࡖ; I ࡋࡒࡉࡔࡐࡀࡌࡖ;

10

15

20

25

Translation | 97

18:6 – 18:29

He opened his mouth for evil,

saying to all the priests,

“I saw in my night visions,297

in my vision when I lay down—

I didn’t sleep, rest or lie down,

and sleep did not overtake me in the night.298

I didn’t sleep and I didn’t rest—

that a star came to Elizabeth,

10 a fire rose, burning over elder

father Zechariah,

three lamps appeared,

the sun set and the lamps shined forth.

A fire hung about the synagogue,

and smoke wreathed the Temple.

A sound rumbled on the chariot,

the Earth shook from its place.

A shooting star burst over Judaea,

a shooting star burst over Jerusalem.

15 The sun appeared at night,

and the moon shined forth during the day.”

When the priests heard,

they tossed dust on their heads.

The priest Jacob cries,

and Benjamin’s tears flow.

Shiley and Shalbey

toss dust on their heads.299

Eleazar opened his mouth,

speaking to all the priests,

20 “Who holds the Book of Dreams,

and upon whom is the Book of Visions bestowed?300

Who holds the Book of Dreams,

who interprets for you dreams you have seen?”

Eleazar opened his mouth,

and speaks to all the priests, saying,

“Jacob interprets dreams,

yet he does not understand them.

Benjamin interprets dreams,

but he is not a man who will keep your secrets.

25 Tabiomin will not reveal to us

what you tell him to say there is or isn’t.”

All of a sudden, the earth murmurs,

and is revealed among the spheres301 of heaven.

The earth opens302 its mouth,

and speaks to Eleazar, saying to him,

“Go to the place of Lilioch,

who will interpret for you the dreams you saw.”

Eleazar opened his mouth,

speaking to all of the priests,

297 298 299 300 301 302

GHIJ “In my vision when I lay down, I saw in my night visions.” Line 8 is missing from ABD. Lines 18 and 19 are missing from GHIJ. I has copied them into the margin. Line 20 is missing from IJ. I has copied it into the margin. GHIJ “sphere.” GHIJ “opened.”

98 | Text

[69]

[70]

ࡍࡅࡕࡉࡀࡆࡄࡖ ࡀࡉࡌࡋࡉࡄ ࡍࡊࡅࡋࡒࡉࡔࡐࡀࡌࡖ ࡀࡉࡅࡁࡄࡀࡉ ࡍࡉࡌࡅࡉ ࡁࡀࡈࡖ ࡇࡃࡏ ࡋࡏࡅ ࡇࡋࡆࡉࡌ ࡊࡅࡉࡋࡉࡋ ࡕࡀࡅࡋࡅ ࡀࡕࡓࡉࡍࡂࡏ ࡋࡏ ࡕࡀࡐࡓࡀࡋ ࡇࡍࡕࡉࡔ ࡕࡉࡍࡃࡊࡀࡀ ࡊࡇࡌࡀࡎ ࡍࡌ ࡇࡁࡉࡋ ࡓࡀࡁࡕࡏࡅ ࡊࡅࡉࡋࡉࡋ ࡕࡀࡅࡋ ࡋࡀࡆࡀ ࡍࡉࡌࡅࡉ ࡁࡀࡈ ࡁࡉࡓࡒ ࡀࡍࡉࡄࡊࡀ ࡍࡅࡆࡄ ‖ ࡀࡉࡌࡋࡉࡄ ࡍࡉࡌࡅࡉ ࡁࡀࡈ ࡇࡋࡓࡀࡌࡀࡅ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡕࡀࡐࡋࡍࡉ ࡀࡕࡌࡀࡍࡃࡀࡃ ࡀࡉࡔࡃࡀࡒࡌ ࡕࡉࡁࡋ ࡋࡀࡆࡀ ࡀࡓࡒࡉࡔࡖ ࡇࡕࡄࡐࡉࡎࡋࡅ ࡍࡅࡋࡓࡀࡌࡍࡉࡖ ࡀࡍࡉࡄࡊࡀ ࡍࡍࡅࡉࡄ ࡋࡏࡅ ࡕࡉࡆࡄ ࡀࡉࡋࡉࡋࡖ ࡉࡍࡀࡀࡅࡆࡉࡄࡁ ࡀࡍࡕࡉࡔ ࡀࡉࡋࡉࡋࡁ ࡍࡀࡕࡀࡓࡃࡀࡋࡅ ࡕࡉࡊࡁࡉࡔࡀࡋࡅ ࡉࡀࡁࡔࡍࡉࡏ ࡋࡏ ࡀࡊࡁࡊࡅ ࡀࡕࡀࡖ ࡕࡉࡆࡄ ࡀࡃࡒࡀࡉ ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ ࡍࡀࡃ ࡀࡉࡂࡀࡓࡔࡅ ࡁࡀࡓࡀ ࡔࡉࡌࡀࡔ ࡀࡉࡔࡃࡀࡒࡌ ࡕࡉࡁ ࡓࡀࡈࡂ ࡀࡓࡈࡅࡂࡅ ࡇࡊࡕࡅࡃ ࡍࡌ ࡕࡀࡃࡍࡀ ࡀࡒࡓࡀ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡇࡁࡀࡑࡓ ࡀࡊࡁࡊࡅ ࡍࡀࡃ ࡀࡌࡀࡌࡅࡏࡁ ࡀࡓࡉࡎࡅ ࡋࡉࡈࡓࡀ ࡀࡌࡓ ࡇࡉࡔࡉࡓࡁ ࡀࡐࡓࡀࡒࡀ ‖ ࡇࡉࡉࡕࡀ ࡀࡉࡌࡋࡉࡄ ࡓࡐࡀࡎࡋࡅ ࡁࡉࡊࡃࡖ ࡅࡄࡀࡌ ࡇࡅࡀࡂࡁ ࡀࡉࡆࡀࡄ ࡍࡅࡋࡉࡓࡀࡒࡀࡋࡅ ࡇࡁࡉࡋࡁ ࡍࡅࡋࡒࡉࡔࡐࡀࡌࡅ

ࡊࡅࡉࡋࡉࡋ ࡕࡀࡅࡋ ࡋࡉࡆࡀ ࡍࡀࡌ ࡀࡕࡓࡉࡍࡂࡏࡋ ࡀࡉࡅࡁࡃࡊࡉ ࡍࡉࡌࡅࡉ ࡁࡀࡈ ࡇࡁࡎࡍࡉ ࡇࡎࡓࡀ ࡋࡏ ࡀࡍࡉࡂ ࡊࡅࡉࡋࡉࡋ ࡇࡁࡉࡋࡁ ࡇࡋࡍࡀࡂ ࡀࡄࡅࡂ ࡊࡅࡉࡋࡉࡋ ࡕࡀࡅࡋ ࡍࡉࡌࡅࡉ ࡁࡀࡈ ࡇࡓࡁࡀ ࡇࡃࡉࡍࡃࡀࡓࡍࡉ ࡀࡍࡕࡉࡔ ࡍࡌࡅ [ࡕࡀࡐࡋࡍࡉ ࡉࡀࡋࡅࡏࡁ ࡀࡕࡌࡀࡍࡃࡀࡃ] ࡌࡉࡃࡀࡒ ࡀࡉࡌࡅࡉ ࡓࡐࡀࡎࡏࡁ ࡀࡋࡅࡏࡖ ࡇࡌࡐࡅࡋ ࡇࡕࡄࡐࡉ ࡇࡌࡐࡅࡋ ࡇࡕࡄࡐࡉ ࡍࡀࡁࡊࡉࡔ ࡗ ࡉࡍࡀࡀࡅࡆࡉࡄࡁ ࡍࡀࡀ ࡕࡉࡌࡍࡉࡀࡋ ࡍࡀࡁࡊࡉࡉࡔ ࡗ ࡍࡀࡅࡆࡉࡄࡁ ࡕࡉࡊࡁࡉࡔࡀࡋࡅ ࡕࡉࡌࡍࡉࡀࡋ ࡀࡁࡀࡁ ࡀࡓࡍࡅ ࡌࡀࡒ ࡀࡉࡂࡀࡓࡔ ࡀࡕࡀࡋࡕ ࡍࡅࡆࡄࡀࡕࡏ ࡀࡌࡀ ࡕࡉࡁ ࡕࡀࡋࡕ ࡀࡓࡍࡅ ࡀࡕࡁࡊࡀࡓࡀࡌࡁ ࡍࡀࡂ ࡀࡄࡅࡂ ࡃࡅࡄࡀࡉࡁ ࡇࡁࡀࡑࡓ ࡀࡊࡁࡊࡅ ࡀࡉࡋࡉࡋࡁ ࡀࡉࡆࡄࡀࡕࡏ ࡔࡉࡌࡀࡔ ࡊࡅࡉࡋࡉࡋ ࡀࡌࡅࡔ ࡍࡉࡆࡉࡀࡄ ࡗ ࡇࡎࡓࡀ ࡍࡌ ࡊࡅࡉࡋࡉࡋ ࡌࡀࡒ ࡇࡋࡉࡓࡀࡒࡅ ࡇࡋࡀࡕࡄࡐࡀ ࡇࡋࡉࡓࡀࡒࡅ ࡇࡋࡀࡕࡄࡐࡀ

:ࡇࡃࡏ ࡋࡏࡅ 31 A ࡍࡊࡅࡀࡋࡒࡉࡔࡐࡀࡌࡅ; BD ࡍࡊࡅࡋࡒࡉࡔࡐࡀࡌࡅ; CGH ࡍࡊࡅࡀࡋࡒࡉࡔࡐࡀࡌࡖ :ࡍࡊࡅࡋࡒࡉࡔࡐࡀࡌࡖ | B ࡊࡅࡋࡉࡋ; GHJ ࡊࡉࡋࡅࡉࡋ; I ࡊࡉࡋࡅࡋ :ࡊࡅࡉࡋࡉࡋ | AC ࡋࡀࡆࡀ :ࡋࡉࡆࡀ 30

I ࡊࡉࡋࡅࡋ :ࡊࡅࡉࡋࡉࡋ | CGHJ ࡀࡕࡓࡉࡍࡂࡏࡋ :ࡀࡕࡓࡉࡍࡂࡏ ࡋࡏ | G ࡍࡉࡌࡅࡉ ࡁࡀࡈ ࡇࡁࡎࡍࡉ ࡅࡁࡄࡀࡉ ࡍࡉࡌࡅࡉ ࡁࡀࡈ ࡇࡁࡎࡍࡉ :ࡍࡉࡌࡅࡉ ࡁࡀࡈ ࡇࡁࡎࡍࡉ 32 GHJ ࡅࡁࡄࡀࡉ :ࡀࡉࡅࡁࡄࡀࡉ | IJ ࡇࡃࡏࡋࡅ

J ࡀࡉࡋࡍࡀࡂ :ࡇࡋࡍࡀࡂ 34 >J :ࡇࡍࡕࡉࡔ | GH ࡇࡎࡓࡀࡋ; J ࡀࡉࡎࡓࡀ ࡋࡏ :ࡇࡎࡓࡀ ࡋࡏ | B ࡊࡅࡋࡉࡋ; GH ࡊࡉࡋࡅࡉࡋ; I ࡊࡉࡋࡅࡋ; >J :ࡊࡅࡉࡋࡉࡋ 33 J ࡀࡉࡋࡆࡉࡌ :ࡇࡋࡆࡉࡌ | B ࡊࡅࡋࡉࡋ; GHJ ࡊࡉࡋࡅࡉࡋ; >H; I ࡕࡀࡅࡋ ࡋࡀࡆࡀ; J ࡕࡀࡅࡋ :ࡕࡀࡅࡋ ࡋࡀࡆࡀ | BDI ࡁࡀࡓࡒ :ࡁࡉࡓࡒ | B ࡊࡅࡋࡉࡋ; GHIJ ࡊࡉࡋࡅࡉࡋ :1ࡊࡅࡉࡋࡉࡋ | G ࡀࡉࡓࡁࡀ :ࡇࡓࡁࡀ 35 ABD ࡓࡀࡁࡕࡅ :ࡓࡀࡁࡕࡏࡅ | J ࡀࡉࡁࡉࡋࡁ :ࡇࡁࡉࡋࡁ

I ࡍࡉࡌࡅࡉ ࡁࡀࡈ :ࡍࡉࡌࡅࡉ ࡁࡀࡈ | GHJ ࡇࡋࡓࡀࡌࡀ :ࡇࡋࡓࡀࡌࡀࡅ | H ࡇࡁࡉࡍࡃࡀࡓࡍࡉ :ࡇࡃࡉࡍࡃࡀࡓࡍࡉ | J ࡇࡍࡕࡉࡔ :ࡀࡍࡕࡉࡔ | CGHJ ࡍࡌ :ࡍࡌࡅ 36 B ࡊࡅࡋࡉࡋ; GHIJ ࡊࡉࡋࡅࡉࡋ :2ࡊࡅࡉࡋࡉࡋ

ࡌࡅࡓࡌࡁ; H ࡕࡀࡐࡋࡍࡉ ࡌࡅࡓࡌࡅࡏࡁ; J ࡌࡅࡓࡌࡅࡏࡁ :ࡌࡀࡋࡔࡀࡓࡅࡏࡁ | B ࡀࡍࡕࡉࡃࡌࡀࡃ; GH ࡀࡕࡌࡀࡍࡃࡀࡃࡅ; J ࡀࡕࡌࡀࡃࡌࡀࡃࡅ :2ࡀࡕࡌࡀࡍࡃࡀࡃ 37 C ࡀࡍࡉࡄࡊࡉ :ࡀࡍࡉࡄࡊࡀ | GHJ ࡊࡉࡋࡅࡉࡋ; ࡇࡕࡄࡐࡉࡎࡋࡅ 40–39 AD ࡇࡕࡀࡄࡀࡁࡎࡋࡅ; B ࡇࡕࡄࡐࡉࡎࡀࡋࡅ; GH ࡇࡕࡀࡄࡐࡉࡎࡋࡅ :ࡇࡕࡄࡐࡉࡎࡋࡅ 39 A ࡕࡀࡅࡋࡀ; BD ࡕࡀࡅࡋ :ࡕࡉࡁࡋ | H ࡓࡐࡀࡎࡅࡏࡁ :ࡓࡐࡀࡎࡏࡁ 38 CG :ࡍࡀࡁࡊࡉࡔ | GHJ ࡍࡀࡅࡆࡉࡄࡁ; I ࡉࡍࡀࡀࡅࡆࡉࡄࡁ :1ࡉࡍࡀࡀࡅࡆࡉࡄࡁ 41 GHIJ ࡍࡍࡅࡉࡄࡋࡅ :ࡍࡍࡅࡉࡄ ࡋࡏࡅ | CGHJ ࡀࡋࡅࡏࡖ ࡇࡌࡐࡅࡋ :ࡇࡌࡐࡅࡋ 40 >J :ࡇࡌࡐࡅࡋ ࡇࡕࡄࡐࡉ ࡀࡓࡒࡉࡔࡖ G ࡀࡉࡅࡋࡉࡋࡖ :ࡀࡉࡋࡉࡋࡖ | J ࡍࡀࡅࡆࡉࡄࡁ :2ࡉࡍࡀࡀࡅࡆࡉࡄࡁ 41 >ABD; H ࡍࡀࡁࡊࡉࡀࡔ :ࡍࡀࡁࡊࡉࡉࡔ ࡗ ࡍࡀࡅࡆࡉࡄࡁ ࡕࡉࡆࡄ ࡀࡉࡋࡉࡋࡖ ࡉࡍࡀࡀࡅࡆࡉࡄࡁ ࡍࡀࡁࡊࡉࡔ 42–41 J ࡍࡀࡁࡊࡉࡀࡔ C ࡕࡉࡌࡍࡀࡀࡋ :ࡕࡉࡌࡍࡉࡀࡋ | G ࡍࡀࡁࡊࡉࡔ :ࡍࡀࡁࡊࡉࡉࡔ 42 >J :ࡕࡉࡆࡄ ࡕࡉࡊࡁࡉࡔࡀࡋࡅ ࡕࡉࡌࡍࡉࡀࡋ ࡀࡍࡕࡉࡔ ࡀࡉࡋࡉࡋࡁ ࡍࡀࡕࡀࡓࡃࡀࡋࡅ ࡕࡉࡊࡁࡉࡔࡀࡋࡅ ࡕࡉࡌࡍࡉࡀࡋ ࡍࡀࡁࡊࡉࡉࡔ ࡗ ࡍࡀࡅࡆࡉࡄࡁ 43–42 ࡋࡏ 43 C ࡉࡀࡍࡕࡉࡔ :ࡀࡍࡕࡉࡔ | G ࡀࡉࡅࡋࡉࡋࡁ :ࡀࡉࡋࡉࡋࡁ 42 I ࡕࡉࡊࡁࡉࡔࡀࡋࡅ ࡕࡉࡌࡍࡉࡀࡋ ࡀࡍࡕࡉࡔ ࡀࡉࡋࡉࡋࡁ ࡍࡀࡕࡀࡓࡃࡀࡋࡅ :ࡕࡉࡊࡁࡉࡔࡀࡋࡅ ࡕࡉࡌࡍࡉࡀࡋ ࡀࡍࡕࡉࡔ ࡀࡉࡋࡉࡋࡁ ࡍࡀࡕࡀࡓࡃࡀࡋࡅ 43–42 B ࡕࡉࡌࡍࡉ; :ࡀࡉࡂࡀࡓࡔࡅ ࡁࡀࡓࡀ ࡔࡉࡌࡀࡔ | GHJ ࡔࡉࡌࡀࡔࡖ :ࡔࡉࡌࡀࡔ | AC ࡀࡉࡂࡀࡓࡀࡔ :ࡀࡉࡂࡀࡓࡔ | B ࡍࡅࡆࡄࡉࡕࡏ :ࡍࡅࡆࡄࡀࡕࡏ 45 J ࡀࡁࡀ :ࡀࡁࡀࡁ 44 GHJ ࡉࡀࡁࡔࡍࡉࡏࡋࡅ :ࡉࡀࡁࡔࡍࡉࡏ B ࡍࡅࡆࡄࡀࡕࡏ; H ࡇࡉࡆࡄࡀࡕࡏ; J ࡀࡉࡆࡄࡉࡕࡏ :ࡀࡉࡆࡄࡀࡕࡏ 49 D ࡌࡀࡋࡔࡀࡓࡏࡁ :ࡌࡀࡋࡔࡀࡓࡅࡏࡁ | ABC ࡀࡊࡁࡊࡅࡅ :2ࡀࡊࡁࡊࡅ 48 AB ࡀࡓࡈࡅࡂ :ࡀࡓࡈࡅࡂࡅ 46 B ࡔࡉࡌࡀࡔ ࡁࡀࡓࡀ :ࡇࡋࡀࡕࡄࡐࡀ 52 CGJ ࡀࡉࡕࡀ :ࡇࡉࡉࡕࡀ | GHIJ ࡓࡐࡀࡎࡀࡋࡅ :ࡓࡐࡀࡎࡋࡅ | J ࡀࡉࡎࡓࡀ :ࡇࡎࡓࡀ | GHIJ ࡊࡉࡋࡅࡉࡋ :ࡊࡅࡉࡋࡉࡋ 51 B ࡊࡅࡋࡉࡋ; GHIJ ࡊࡉࡋࡅࡉࡋ :ࡊࡅࡉࡋࡉࡋ | B ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 50 :ࡇࡋࡀࡕࡄࡐࡀ 53 G ࡁࡉࡊࡃ; HJ ࡁࡉࡊࡕ; I ࡁࡉࡊࡃࡖ :ࡁࡉࡊࡃࡖ | C ࡇࡅࡀࡂࡁࡀ; >GJ; I ࡇࡅࡀࡂࡁ :ࡇࡅࡀࡂࡁ | GI ࡀࡉࡆࡀࡄࡅ :ࡀࡉࡆࡀࡄ | GH ࡇࡁࡉࡓࡀࡒࡅ; J ࡀࡉࡋࡉࡓࡀࡒࡅ :ࡇࡋࡉࡓࡀࡒࡅ | J ࡀࡉࡋࡀࡕࡄࡐࡀ CGHJ ࡇࡋࡉࡓࡀࡒࡀࡋࡅ :ࡍࡅࡋࡉࡓࡀࡒࡀࡋࡅ | B ࡍࡊࡅࡋࡒࡔࡐࡀࡌࡅ :ࡍࡅࡋࡒࡉࡔࡐࡀࡌࡅ | >J :ࡇࡋࡉࡓࡀࡒࡅ 53 >I :ࡁࡉࡊࡃ … ࡇࡋࡀࡕࡄࡐࡀ 68–53 H ࡇࡋࡉࡕࡄࡐࡀ

30

35

40

45

50

Translation | 99

18:30 – 18:53

30 “Who will go to Lilioch,

They wrote a letter,

and put it in Tabiomin’s possession.

Tabiomin took the letter

and went straightaway to Lilioch.

Lilioch sleeps upon his bed,

having not yet broken his sleep.

There was groaning in his heart,

and it broke his heart from its support.

35 Tabiomin went over to Lilioch’s side.

Tabiomin drew near and went up to Lilioch.

Rousing him from sleep, Tabiomin303 told him

the dreams the priests saw.

“[An utter silence fell upon the Karun,]

an utter silence fell upon Jerusalem.304

Early in the morning,

he went to the Temple.

He opened his mouth for evil,

and his lying lips.305

40 He opened his mouth,306

saying to all the priests,

‘I saw in my night visions,

in my vision when I lay down—

I didn’t sleep, rest or lie down,

and sleep did not overtake me in the night.

I didn’t sleep and I didn’t rest—307

I saw a star came upon Elizabeth,

a fire rose burning

upon elder father Zechariah,

45 three lamps appeared,

50

to interpret for you the dreams you saw?”

the sun set and the lamps shined forth.

A fire hung about the synagogue,

and smoke wreathed the Temple.

A sound rumbled on the chariot,

so that the earth shook from its place.

A shooting star burst over Judaea,

a shooting star burst over Jerusalem.

The sun appeared in the night

and the moon shined forth during the day.’”

When Lilioch heard so,308

he tossed dust upon his bare head.

Lilioch stood up from his bed,

and brought forth the Book of Dreams.

He opens and reads it,

seeing what is written within.309

He opens and reads it,

and interprets them in his heart but not aloud.

303 304 305 306 307 308 309

GHJ “Lilioch told him.” CGHJ “upon the heavens.” Lines 39b and 40a are missing from J. CGHJ add “of evil.” Lines 42 and 43a are missing from J. B “this.” The word “within” is missing from GIJ, but added to the margin of I.

100 | Text

ࡍࡅࡋࡓࡀࡌࡀࡅ ࡀࡐࡕࡀࡔ ࡋࡏ ࡍࡅࡋࡔࡉࡐࡓࡀࡌࡅ ࡀࡋࡃࡀࡉ ࡀࡃࡋࡀࡉ ࡉࡀࡁࡔࡍࡉࡏࡖ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡃࡉࡋࡕࡉࡌ ࡀࡃࡋࡀࡉࡖ ࡀࡋࡃࡀࡉ ࡀࡃࡋࡀࡉ ࡉࡀࡁࡔࡍࡉࡏࡖ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡃࡉࡋࡕࡉࡌ ࡍࡀࡀࡄࡅࡉࡖ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡀࡄࡉࡍࡁ ࡀࡉࡓࡒࡉࡕࡉࡌࡅ ࡍࡅࡋࡓࡀࡌࡀࡅ ࡁࡑࡉࡍࡉࡕࡏ ࡀࡉࡀࡋࡏ ࡀࡌࡅࡓࡌ ࡍࡌ ࡀࡃࡋࡀࡉ

[71]

ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡃࡉࡋࡕࡉࡌ ࡍࡀࡀࡄࡅࡉ ࡇࡋࡆࡉࡌ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡓࡀࡌࡀࡔࡅ ࡍࡉࡁࡕࡀࡉ ࡀࡉࡋࡀࡌࡁ ࡀࡍࡉࡄࡊࡀ ࡀࡌࡓ ࡓࡀࡆࡉࡋࡏࡖ ‖ ࡇࡃࡏ ࡋࡏࡅ ࡀࡍࡉࡀࡔ ࡀࡉࡋࡀࡋࡀࡌ ࡇࡅࡀࡂࡁ ࡀࡉࡆࡀࡄ ࡁࡉࡊࡃ ࡅࡄࡀࡌ ࡇࡅࡀࡂࡁ ࡀࡉࡆࡀࡄ ࡇࡋࡏ ࡍࡅࡋࡔࡉࡐࡓࡀࡌࡀࡋࡅ ࡍࡇࡕࡀ ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ ࡀࡁࡀࡖ ࡁࡉࡊࡃ ࡅࡄࡀࡌ ࡇࡅࡀࡂࡁ ࡀࡉࡆࡀࡄ ࡇࡋࡏ ࡇࡋࡒࡉࡔࡐࡀࡌࡀࡋࡅ ࡀࡌࡓ ࡓࡀࡆࡉࡋࡏࡖ ࡇࡃࡏ ࡋࡏࡅ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ ࡀࡁࡀࡋࡅ ࡀࡓࡂࡉࡕ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡀࡉࡌࡓࡉࡕࡀࡋࡖ ࡀࡄࡌ ࡓࡀࡆࡉࡋࡏࡖ ࡇࡔࡉࡓ ࡋࡏࡅ ࡀࡍࡉࡄࡊࡀ ࡍࡅࡄࡋࡊࡅࡖ ࡍࡅࡄࡉࡀࡔࡉࡓ

ࡀࡕࡓࡉࡍࡂࡏࡁ ࡍࡅࡋࡁࡉࡃࡊࡀ ࡀࡍࡉࡄࡊࡀ ࡍࡊࡅࡉࡀࡋࡊࡅ ࡍࡊࡅࡉࡀࡋࡉࡀࡅ ࡀࡍࡉࡅࡁࡀࡓ ࡍࡊࡅࡉࡀࡋࡉࡀࡅ ࡀࡉࡒࡃࡓࡉࡃࡅ ࡀࡉࡓࡒࡀࡌ ࡍࡊࡅࡉࡀࡋࡉࡀࡅ ࡀࡕࡉࡀࡓࡅࡏ ࡀࡉࡕࡁࡀࡓ ࡊࡉࡋࡉࡀࡅ ࡍࡀࡃࡓࡀࡉ ࡈࡉࡂࡀࡋ ࡍࡀࡀࡄࡅࡉ ࡀࡕࡓࡉࡍࡂࡏࡁ ࡊࡅࡉࡋࡉࡋ ࡍࡅࡋࡁࡉࡃࡊࡀ ࡉࡀࡁࡔࡍࡉࡏ ࡋࡏ ࡌࡀࡒࡅ ࡀࡕࡀࡖ ࡀࡊࡁࡊࡅ ࡉࡀࡁࡔࡍࡉࡏࡋ ࡇࡋࡁࡀࡄࡏࡅ ࡀࡕࡀࡅ ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ ࡀࡁࡀࡁ ࡀࡃࡒࡀࡉࡖ ࡀࡓࡍࡅ ࡍࡉࡌࡅࡉ ࡁࡀࡈ ࡀࡕࡓࡉࡍࡂࡏࡋ ࡇࡁࡎࡍࡉ ࡍࡅࡄࡋࡊࡅ ࡋࡏ ࡍࡍࡅࡊࡉࡔࡀࡅ ࡋࡀࡆࡀ ࡀࡕࡓࡉࡍࡂࡏࡋ ࡇࡁࡎࡍࡉ ࡇࡋࡉࡓࡀࡒࡅ ࡇࡋࡀࡕࡄࡐࡀ ࡇࡋࡉࡓࡀࡒࡅ ࡇࡋࡀࡕࡄࡐࡀ ࡇࡁࡉࡋࡁ ࡇࡋࡉࡓࡀࡒ ࡇࡃࡏࡁࡅ ࡓࡀࡆࡉࡋࡏ ࡇࡋࡒࡉࡔ ࡇࡋࡉࡓࡀࡒࡅ ࡇࡋࡀࡕࡄࡐࡀ ࡇࡁࡉࡋࡁ ࡇࡋࡉࡓࡀࡒ ࡀࡕࡓࡉࡍࡂࡏࡋ ࡇࡋࡉࡒࡀࡔ ࡇࡌࡐࡅࡋ ࡇࡕࡄࡐࡉ ࡓࡀࡆࡉࡋࡏ ࡃࡅࡄࡀࡉ ࡍࡌ ࡒࡐࡅ ࡀࡁࡀࡎ ࡀࡁࡀ ࡀࡉ ࡀࡁࡀࡎ ࡀࡁࡀ ࡀࡉࡋࡀࡃ ࡍࡀࡉࡌࡀࡉ ࡇࡋࡓࡀࡌࡀࡅ ࡀࡁࡓ ࡀࡕࡉࡀࡁ ࡓࡀࡆࡉࡋࡏ ࡀࡉ

GH ࡍࡊࡅࡉࡋࡉࡀࡅ :ࡍࡊࡅࡉࡀࡋࡉࡀࡅ 55 GHJ ࡀࡐࡕࡀࡔࡋ; I ࡀࡐࡕࡀࡔࡋࡏ :ࡀࡐࡕࡀࡔ ࡋࡏ | G ࡀࡕࡓࡉࡍࡂࡏ ࡋࡏ; HJ ࡀࡕࡓࡉࡍࡂࡏࡋ :ࡀࡕࡓࡉࡍࡂࡏࡁ | C ࡍࡅࡋࡁࡉࡃࡊࡀࡅ; J ࡍࡅࡋࡁࡀࡃࡊࡀ :ࡍࡅࡋࡁࡉࡃࡊࡀ 54

C ࡀࡍࡉࡅࡉࡁࡀࡓ :ࡀࡍࡉࡅࡁࡀࡓ | >GJ; H ࡀࡄࡉࡍࡁ; I ࡀࡃࡋࡀࡉࡖ ࡀࡍࡉࡅࡁࡀࡓ ࡍࡊࡅࡉࡀࡋࡉࡀࡅ :ࡀࡃࡋࡀࡉࡖ ࡀࡍࡉࡅࡁࡀࡓ ࡍࡊࡅࡉࡀࡋࡉࡀࡅ 56 GHIJ ࡍࡊࡅࡉࡀࡋࡊࡅ ࡀࡍࡉࡄࡊࡀ :ࡀࡍࡉࡄࡊࡀ ࡍࡊࡅࡉࡀࡋࡊࡅ | >BDJ;

:ࡍࡅࡋࡁࡉࡃࡊࡀ 60 ACD ࡀࡄࡉࡍࡁࡏ :ࡀࡄࡉࡍࡁ 59 H ࡃࡀࡋࡕࡉࡌ :ࡃࡉࡋࡕࡉࡌ 58 J ࡀࡉࡒࡃࡓࡀࡃࡅ :ࡀࡉࡒࡃࡓࡉࡃࡅ | BDHJ ࡀࡉࡓࡒࡉࡌ :ࡀࡉࡓࡒࡀࡌ | GH ࡍࡊࡅࡉࡋࡉࡀࡅ; I ࡍࡊࡅࡉࡀࡋࡉࡀࡅ :ࡍࡊࡅࡉࡀࡋࡉࡀࡅ 57

:ࡁࡑࡉࡍࡉࡕࡏ | A ࡀࡌࡅࡓࡌࡏ :ࡀࡌࡅࡓࡌ | G ࡉࡀࡁࡔࡍࡉࡏࡋ; I ࡉࡀࡁࡔࡍࡉࡏࡋࡏ :ࡉࡀࡁࡔࡍࡉࡏ ࡋࡏ 61 D ࡀࡕࡓࡉࡍࡂࡁ :ࡀࡕࡓࡉࡍࡂࡏࡁ | B ࡊࡅࡋࡉࡋ; GHIJ ࡊࡉࡋࡅࡉࡋ :ࡊࡅࡉࡋࡉࡋ | J ࡍࡅࡋࡁࡉࡕࡊࡀ ࡀࡕࡓࡉࡍࡂࡏ ࡋࡏ :ࡀࡕࡓࡉࡍࡂࡏࡋ | J ࡇࡁࡎࡍࡀ :ࡇࡁࡎࡍࡉ 64 J ࡀࡁࡀ :ࡀࡁࡀࡁ 63 ABD ࡉࡀࡁࡔࡍࡉࡏ ࡋࡏ :ࡉࡀࡁࡔࡍࡉࡏࡋ | GH ࡇࡋࡁࡉࡄࡕࡏࡅ; J ࡇࡋࡁࡉࡄࡏࡅ :ࡇࡋࡁࡀࡄࡏࡅ 62 J ࡁࡑࡉࡍࡍࡉࡏ ࡀࡉࡁࡕࡀࡉ :ࡍࡉࡁࡕࡀࡉ | >CGHJ; I ࡍࡉࡁࡕࡀࡉ ࡀࡉࡋࡀࡌࡁ :ࡍࡉࡁࡕࡀࡉ ࡀࡉࡋࡀࡌࡁ | GHIJ ࡍࡅࡄࡋࡊࡅࡋ :ࡍࡅࡄࡋࡊࡅ ࡋࡏ | J ࡇࡋࡀࡆࡀ :ࡋࡀࡆࡀ 65 >B :ࡌࡀࡋࡔࡀࡓࡅࡏࡁ | J ࡍࡉࡌࡅࡉ ࡁࡀࡈࡋ :ࡍࡉࡌࡅࡉ ࡁࡀࡈ | H ࡇࡋࡀࡕࡄࡐࡀ | C ࡇࡋࡀࡕࡄࡐࡉ; H ࡇࡋࡉࡕࡄࡐࡀ; J ࡀࡉࡋࡕࡉࡄࡐࡀ :ࡇࡋࡀࡕࡄࡐࡀ 67 H ࡓࡀࡆࡉࡋࡖ; J ࡓࡀࡆࡉࡋࡏ :ࡓࡀࡆࡉࡋࡏࡖ | GHIJ ࡇࡃࡏࡋࡅ :ࡇࡃࡏ ࡋࡏࡅ | G ࡀࡕࡓࡉࡍࡂࡏ ࡋࡏ :ࡀࡕࡓࡉࡍࡂࡏࡋ 66 B ࡀࡉࡆࡀࡄࡅ :ࡀࡉࡆࡀࡄ | J ࡀࡉࡋࡕࡉࡄࡐࡀ :ࡇࡋࡀࡕࡄࡐࡀ 68 GHJ ࡀࡉࡍࡉࡀࡔ :ࡀࡍࡉࡀࡔ | GHI ࡀࡉࡆࡀࡄࡅ :ࡀࡉࡆࡀࡄ | J ࡀࡉࡋࡉࡓࡀࡒࡅ :ࡇࡋࡉࡓࡀࡒࡅ | >B :ࡀࡍࡉࡀࡔ ࡀࡉࡋࡀࡋࡀࡌ ࡇࡅࡀࡂࡁ ࡀࡉࡆࡀࡄ ࡇࡋࡉࡓࡀࡒࡅ C ࡇࡋࡉࡒࡉࡔ :ࡇࡋࡒࡉࡔ 70 J ࡇࡋࡏ ࡇࡋࡏ :ࡇࡋࡏ | B ࡍࡅࡋࡔࡉࡓࡐࡀࡌࡀࡋࡅ :ࡍࡅࡋࡔࡉࡐࡓࡀࡌࡀࡋࡅ | J ࡀࡉࡁࡉࡋࡁ :ࡇࡁࡉࡋࡁ | B ࡀࡉࡓࡀࡒ :ࡇࡋࡉࡓࡀࡒ 69 H ࡁࡉࡊࡃࡖ; J ࡁࡉࡊࡕ :ࡁࡉࡊࡃ | GHI ࡇࡅࡀࡂࡁ ࡀࡉࡆࡀࡄ 72–71 GI ࡀࡉࡆࡀࡄࡅ :ࡀࡉࡆࡀࡄ | J ࡀࡉࡋࡉࡓࡀࡒࡅ :ࡇࡋࡉࡓࡀࡒࡅ | J ࡇࡋࡉࡕࡄࡐࡀ :ࡇࡋࡀࡕࡄࡐࡀ 71 A ࡇࡉࡃࡏ ࡋࡏࡅ; BD ࡇࡃࡏ ࡋࡏࡅ; J ࡇࡃࡏࡁ :ࡇࡃࡏࡁࡅ | AGHJ ࡇࡋࡉࡒࡀࡔ; D ࡇࡋࡉࡒࡉࡔ; H ࡇࡋࡉࡒࡔ :ࡇࡋࡉࡒࡀࡔ 73 CJ ࡍࡅࡋࡒࡉࡔࡐࡀࡌࡀࡋࡅ; I ࡍࡅࡋࡒࡉࡔࡐࡀࡌࡀࡋࡅ :ࡇࡋࡒࡉࡔࡐࡀࡌࡀࡋࡅ | C ࡇࡁࡉࡋࡁࡀ :ࡇࡁࡉࡋࡁ 72 J ࡁࡉࡊࡕ :ࡁࡉࡊࡃ 71 >H :ࡇࡋࡉࡓࡀࡒ ࡁࡉࡊࡃ ࡅࡄࡀࡌ ࡀࡁࡀ | >B :ࡀࡉ 75 >GHJ :ࡀࡉࡊࡓࡀࡆ | H ࡇࡌࡐࡅ ࡋࡏ :ࡇࡌࡐࡅࡋ 74 AJ ࡓࡀࡆࡉࡋࡏ :ࡓࡀࡆࡉࡋࡏࡖ | GHIJ ࡇࡃࡏࡋࡅ :ࡇࡃࡏ ࡋࡏࡅ | B ࡀࡕࡓࡉࡍࡂࡋ :ࡀࡕࡓࡉࡍࡂࡏࡋ | B ࡇࡋࡒࡉࡔ; C ࡇࡋࡉࡒࡀࡔࡅ; D ࡇࡉࡔࡉࡓ ࡋࡏࡅ; GHJ ࡇࡉࡔࡉࡓࡋࡅ; I ࡇࡔࡉࡓ ࡋࡏࡅ :ࡇࡔࡉࡓ ࡋࡏࡅ | BCI ࡀࡉࡋࡉࡃ :ࡀࡉࡋࡀࡃ | HJ ࡍࡇࡉࡌࡀࡉ :ࡍࡀࡉࡌࡀࡉ 76 GHI ࡀࡉࡌࡓࡉࡕࡀࡋࡅ :ࡀࡉࡌࡓࡉࡕࡀࡋࡖ | BD ࡀࡁࡀࡎ ࡁࡀ :ࡀࡁࡀࡎ J ࡀࡉࡋࡓࡀࡌࡀࡅ :ࡇࡋࡓࡀࡌࡀࡅ 77 B ࡓࡀࡆࡉࡋࡖ :ࡓࡀࡆࡉࡋࡏࡖ

55

60

65

70

75

Translation | 101

18:54 – 18:78

He writes them in a letter, 55 “Woe to you,310 all you priests,

and explains them in a scroll, saying to them, Elizabeth is giving birth to a child!

Woe to you, rabbis,

a child311 is being born in Jerusalem!

Woe to you, primary teachers,

Elizabeth is giving birth to a child!

Woe to you, Mistress Torah,

Johannes is born in Jerusalem!

Johannes will take the Jordan,

and will be called a prophet in Jerusalem.”

60 Lilioch writes them in a letter, and says to them,

“The star that came and rose over Elizabeth:

the child was transplanted from the upper heights,

and he came and was given to Elizabeth.312 The fire that burns upon elder father Zechariah:

Johannes is born in Jerusalem.”

Tabiomin took the letter

and quickly set off for Jerusalem.

65 He went and found all the priests

sitting mournfully.313

He took the letter

and placed it in Eleazar’s hand.

He opens and reads it,

seeing the strange words within it.314

He opens and reads it,

seeing what is written inside it.

He reads it in his mind,

but does not explain it to them.

70 Eleazar picked it up, and in the hand of

elder father Zechariah he placed it.

He opens and reads it,

seeing what is written inside it.

He reads it in his mind,

but does not give any response.

He picks up the letter

and tosses it to Eleazar’s hand.

Eleazar opened his mouth,

and says to elder father Zechariah,315

75 “Elder father, leave Judaea,

lest you cause trouble in Jerusalem.”

The elder father lifts his right hand,

and struck Eleazar on his head.

He said to him, “Eleazar of the Great house,

310 311 312 313 314 315

head of all priests.

“Woe to you” is missing from BDJ. The first few words of this line are missing from GHIJ, but added to the margin of I. Lines 53 to 62 are missing from I. Following the variants in ABD. CGHIJ all lack “sitting mournfully.” Line 67 is missing from B. GHJ simply have “to the elder father.”

102 | Text

[72]

[73]

ࡍࡀࡕࡔࡍࡉࡊ ࡕࡉࡁࡋ ࡋࡀࡆࡉࡌࡋ ࡕࡉࡑࡉࡌࡀࡋ ࡀࡕࡉࡀࡓࡅࡏࡁ ࡕࡉࡃࡀࡉࡌ ࡇࡁࡕࡀࡉࡓࡀࡒࡀࡋ ࡕࡀࡅࡄ ࡀࡉࡕࡓࡀࡉࡀࡂ ࡀࡍࡕࡏ ࡅࡌࡀࡄ ࡕࡉࡁࡋ ࡇࡋࡅࡐࡕ ࡕࡀࡌࡋࡀࡔ‖ࡀࡋࡖ ࡀࡉࡆࡅࡆ ࡀࡉࡓࡉࡕࡎࡀࡌ ࡊࡅࡁࡀࡋ ࡇࡋࡏ ࡋࡉࡉࡀࡔࡀࡋࡅ ࡇࡒࡁࡉࡔ ࡓࡊࡀࡀ ࡀࡓࡌࡀ ࡓࡁ ࡀࡔࡉࡌࡋ ࡍࡀࡉࡆࡀࡄࡀࡋࡅ ࡍࡊࡅࡉࡀࡕࡔࡍࡉࡊࡁ ࡍࡀࡉࡋࡑࡀࡌࡀࡋࡅ ࡍࡅࡕࡉࡓࡌࡀ ࡉࡀࡋࡏ ࡍࡅࡕࡉࡀࡌࡔࡀࡋࡖ ࡀࡕࡋࡍࡉࡉࡌࡅ ࡀࡋࡃࡀࡉ ࡀࡃࡋࡀࡉ ࡉࡀࡁࡔࡍࡉࡏࡖ ࡀࡉࡓࡂࡉࡋ ࡇࡋࡀࡃࡒࡖ ࡐࡀࡐࡅࡀࡔ ࡍࡀࡌࡅ ࡀࡋࡃࡀࡉ ࡀࡃࡋࡀࡉ ࡉࡀࡁࡔࡍࡉࡏࡖ ࡀࡅࡀࡆ ࡀࡉࡋࡉࡆࡄࡀࡋࡖ ࡀࡋࡃࡀࡉ ࡀࡃࡋࡀࡉ ࡉࡀࡁࡔࡍࡉࡏࡖ ࡇࡋࡉࡓࡌࡀ ࡀࡍࡉࡈࡀࡓ ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ ࡀࡁࡀࡖ ࡊࡀࡋࡏ ࡀࡉࡓࡔࡉࡕ ‖ ࡀࡉࡁࡀࡈࡖ ࡀࡕࡅࡄࡍࡉࡅ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡊࡀࡉࡋ ࡀࡍࡉࡀࡅࡆࡉࡄ ࡅࡏ ࡍࡀࡓࡈࡍࡀࡌ ࡍࡀࡕࡋࡍࡉࡉࡌࡅ ࡊࡀࡕࡋࡍࡉࡉࡌ ࡀࡋࡍࡏࡉࡄ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡀࡄࡉࡍࡁ ࡀࡉࡓࡒࡉࡕࡉࡌࡅ ࡒࡐࡀࡍ ࡇࡓࡕࡀࡁࡀ ࡍࡌ ࡓࡀࡆࡉࡋࡏ ࡇࡕࡀࡅࡋࡉࡁ ࡍࡇࡉࡌ ࡀࡉࡋࡆࡀࡖ

ࡕࡉࡃࡀࡉࡌ ࡊࡀࡐࡔࡍࡀࡁ ࡅࡏ ࡕࡉࡃࡀࡉࡌ ࡊࡀࡐࡔࡍࡀࡁ ࡅࡏ ࡊࡀࡌࡏࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡀࡉࡕࡓࡀࡉࡀࡂ ࡕࡀࡅࡄ ࡀࡍࡕࡏ ࡇࡋࡀࡅࡄࡀࡋࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡀࡉࡅࡒࡅࡁࡔࡖ ࡀࡕࡓࡉࡍࡂࡏ ࡇࡋࡁࡉࡃࡊࡀࡖ ࡍࡀࡊࡉࡀࡕࡎࡉࡌࡅ ࡍࡀࡉࡕࡀࡖ ࡀࡌࡅࡉ ࡊࡀࡀࡉࡌ ࡍࡀࡉࡕࡀࡖ ࡀࡌࡅࡉ ࡊࡀࡀࡉࡌ ࡍࡉࡄ ࡍࡅࡕࡌࡀࡉࡀࡒࡕࡏࡀࡋࡅ ࡍࡅࡑࡕࡉࡓࡕࡏࡀࡋࡖ ࡀࡉࡉࡄࡀࡕࡉࡌࡖ ࡀࡕࡉࡌ ࡍࡀࡌ ࡀࡕࡐࡀࡕࡏࡖ ࡀࡒࡉࡔࡏ ࡍࡀࡌ ࡀࡐࡓࡉࡎ ࡐࡉࡋࡀࡉࡖ ࡀࡍࡂࡅࡂ ࡍࡀࡌࡅ ࡀࡍࡉࡔ ࡍࡉࡕࡓࡀࡕࡅ ࡍࡉࡓࡎ ࡉࡀࡌࡅࡉ ࡍࡊࡅࡋࡉࡃࡁࡀࡋࡅ ࡀࡉࡋࡉࡃࡁࡀࡋ ࡀࡋࡍࡏࡉࡄ ࡍࡇࡉࡌࡅ ࡀࡍࡉࡄࡊࡀ ࡍࡅࡄࡋࡊࡅ ࡌࡀࡒ ࡀࡁࡀࡎ ࡀࡁࡀ ࡁࡉࡕࡏࡅ ࡀࡍࡄࡏ ࡃࡅࡄࡀࡉࡁ ࡊࡀࡉࡋ ࡀࡉࡌࡋࡉࡄ ࡅࡏ ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ ࡀࡁࡀ ࡀࡉ ࡅࡄ ࡀࡁࡃࡊࡀ ࡀࡔࡉࡌ ࡓࡀࡌࡀࡖ ࡅࡄࡀࡌ ࡋࡊࡅ ࡍࡍࡉࡀ ࡀࡍࡉࡉࡀࡆࡄࡖ ࡀࡉࡌࡋࡉࡄ ࡍࡀࡃࡓࡀࡉ ࡈࡉࡂࡀࡋ ࡍࡀࡀࡄࡅࡉ ࡍࡅࡄࡉࡀࡕࡍࡀࡉࡁ ࡍࡌ ࡒࡐࡀࡍ ࡀࡁࡀࡎ ࡀࡁࡀ ࡀࡉࡂࡀࡓࡔ ࡀࡕࡀࡋࡕ ࡍࡅࡆࡄࡀࡕࡏ

I ࡕࡉࡃࡀࡉࡌ :2ࡕࡉࡃࡀࡉࡌ | ABD ࡕࡉࡃࡀࡉ :1ࡕࡉࡃࡀࡉࡌ 80 B ࡕࡉࡑࡉࡌࡀࡋࡖ; J ࡕࡑࡉࡌࡀࡋ :ࡕࡉࡑࡉࡌࡀࡋ | AB ࡕࡉࡃࡀࡉ ࡊࡀࡌࡏࡖ; CGH ࡕࡉࡃࡀࡉࡏࡌ; I ࡕࡉࡃࡀࡉࡌ ࡊࡀࡌࡏ; J ࡕࡉࡃࡀࡉࡌ :ࡕࡉࡃࡀࡉࡌ 79

ࡋࡅࡍࡈࡉࡌࡀ :ࡀࡉࡕࡓࡀࡉࡀࡂ ࡕࡀࡅࡄ ࡀࡍࡕࡏ 82 >B :ࡀࡉࡕࡓࡀࡉࡀࡂ ࡕࡀࡅࡄ ࡀࡍࡕࡏ ࡕࡀࡅࡄ 82–81 >B :ࡕࡀࡅࡄ | I ࡀࡍࡕࡏ; >J :ࡀࡍࡕࡏ | H ࡊࡀࡌࡏ :ࡊࡀࡌࡏࡖ 81 C ࡀࡕࡉࡃࡀࡉࡌ; >HJ; ࡇࡋࡅࡐࡕ :ࡇࡋࡅࡐࡕ | B ࡕࡀࡌࡋࡀࡔࡌࡀࡋࡖ :ࡕࡀࡌࡋࡀࡔࡀࡋࡖ | >AD :ࡕࡀࡅࡄ | >B; I ࡀࡉࡕࡓࡀࡉࡀࡂ ࡀࡍࡕࡏ ࡕࡀࡅࡄ ࡊࡀࡌࡏ; J ࡀࡉࡕࡓࡀࡉࡀࡂ ࡕࡀࡅࡄ ࡀࡍࡕࡏ ࡕࡀࡅࡄ ࡀࡉࡕࡓࡀࡉࡀࡂ ࡀࡍࡕࡏ ࡊࡀࡌࡏࡖ ࡀࡕࡓࡉࡍࡂࡏࡋ :ࡀࡕࡓࡉࡍࡂࡏ | B ࡇࡋࡁࡉࡊࡃࡖ; J ࡇࡋࡁࡉࡕࡊࡀࡖ :ࡇࡋࡁࡉࡃࡊࡀࡖ 84 B ࡀࡉࡓࡀࡕࡎࡉࡌ; CHJ ࡀࡉࡓࡉࡕࡎࡉࡌ :ࡀࡉࡓࡉࡕࡎࡀࡌ | ACD ࡊࡅࡁࡀ ࡋࡏ :ࡊࡅࡁࡀࡋ 83 >ABD; C ࡇࡋࡄࡐࡕ; I I ࡍࡀࡊࡉࡕࡎࡉࡌࡅ; J ࡍࡀࡊࡉࡀࡕࡎࡀࡌࡅ :ࡍࡀࡊࡉࡀࡕࡎࡉࡌࡅ 85 B ࡋࡉࡉࡀࡔࡌࡀࡋࡅ :ࡋࡉࡉࡀࡔࡀࡋࡅ | B ࡇࡒࡁࡉࡔࡅ :ࡇࡒࡁࡉࡔ | BD ࡀࡉࡅࡒࡁࡉࡔࡖ; G ࡀࡉࡒࡅࡁࡔࡖ :ࡀࡉࡅࡒࡅࡁࡔࡖ | H B ࡍࡊࡅࡉࡀࡕࡔࡍࡉࡊࡉࡁ; H ࡍࡊࡅࡉࡀࡕࡔࡍࡉࡊࡋ :ࡍࡊࡅࡉࡀࡕࡔࡍࡉࡊࡁ | J ࡍࡉࡋࡑࡀࡌࡀࡋࡅ :ࡍࡀࡉࡋࡑࡀࡌࡀࡋࡅ | ABD ࡍࡍࡅࡉࡄ :ࡍࡉࡄ 86 AD ࡍࡀࡊࡉࡉࡕࡎࡉࡌࡅ; C ࡍࡀࡊࡌࡕࡎࡉࡌࡅ; G ࡍࡀࡊࡉࡉࡕࡎࡉࡌࡅ; :ࡍࡅࡕࡉࡀࡌࡔࡀࡋࡖ | J ࡀࡕࡋࡍࡉࡉࡌ :ࡀࡕࡋࡍࡉࡉࡌࡅ | D ࡍࡅࡕࡌࡀࡉࡀࡒࡕࡀࡋࡅ :ࡍࡅࡕࡌࡀࡉࡀࡒࡕࡏࡀࡋࡅ | B ࡍࡅࡑࡕࡉࡓࡕࡏࡀࡋ; I ࡍࡅࡑࡕࡉࡓࡕࡏࡀࡋࡖ; J ࡍࡑࡅࡉࡓࡕࡏࡀࡋࡖ :ࡍࡅࡑࡕࡉࡓࡕࡏࡀࡋࡖ 87 ࡇࡋࡏ; GI ࡉࡀࡋࡏ ࡍࡅࡕࡉࡓࡌࡀ; H ࡍࡅࡕࡉࡓࡌࡀ; J ࡀࡉࡀࡋࡏ ࡍࡅࡕࡉࡓࡌࡖ :ࡍࡅࡕࡉࡓࡌࡀ ࡉࡀࡋࡏ | AD ࡍࡅࡕࡉࡀࡌࡔࡀࡋ; B ࡍࡅࡕࡉࡀࡌࡀࡔࡀࡋ; G ࡍࡅࡕࡀࡌࡔࡀࡋࡖ; HIJ ࡍࡅࡕࡉࡌࡀࡔࡀࡋࡖ :ࡀࡋࡃࡀࡉ | H ࡉࡀࡁࡔࡍࡉࡖ :ࡉࡀࡁࡔࡍࡉࡏࡖ | A ࡀࡉࡄ ࡕࡉࡌࡖ; BD ࡀࡉࡉࡄ ࡕࡉࡌࡖ; C ࡀࡉࡄ ࡀࡕࡉࡌࡖ; G ࡀࡉࡄ ࡕࡉࡌ; HJ ࡀࡉࡉࡄ ࡕࡉࡌ; I ࡀࡉࡉࡄ ࡕࡉࡌࡖ :ࡀࡉࡉࡄࡀࡕࡉࡌࡖ 88 B ࡍࡅࡕࡉࡓࡌࡀ ࡀࡍࡂࡂ :ࡀࡍࡂࡅࡂ | GHJ ࡍࡀࡌ :ࡍࡀࡌࡅ 90 H ࡀࡓࡂࡉࡋ; J ࡀࡓࡂࡉࡋ :ࡀࡉࡓࡂࡉࡋ | H ࡇࡋࡉࡓࡒࡖ; J ࡇࡋࡀࡓࡒࡀ :ࡇࡋࡀࡃࡒࡖ | AC ࡊࡀࡐࡀࡔ :ࡐࡀࡐࡅࡀࡔ | J ࡀࡒࡁࡉࡔࡏ :ࡀࡒࡉࡔࡏ 89 CJ ࡀࡃࡋࡀࡉ GHIJ ࡀࡋࡍࡉࡉࡄ :ࡀࡋࡍࡏࡉࡄ 92 A ࡀࡉࡋࡉࡆࡄࡖ; B ࡀࡉࡋࡀࡆࡄࡀࡋࡖ; CD ࡇࡋࡉࡆࡄࡀࡋࡖ; GHJ ࡇࡋࡉࡆࡄࡀࡋ; I ࡀࡉࡋࡉࡆࡄࡀࡋࡖ :ࡀࡉࡋࡉࡆࡄࡀࡋࡖ | J ࡍࡉࡓࡕࡅ :ࡍࡉࡕࡓࡀࡕࡅ 91 CJ ࡀࡃࡋࡀࡉ :ࡀࡋࡃࡀࡉ | B ࡀࡕࡅࡄࡍࡉ :ࡀࡕࡅࡄࡍࡉࡅ | BJ ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ ࡀࡁࡀ :ࡀࡁࡀࡎ ࡀࡁࡀ | >H :ࡀࡁࡀࡎ ࡀࡁࡀ ࡁࡉࡕࡏࡅ ࡀࡍࡄࡏ | GIJ ࡀࡍࡄ :ࡀࡍࡄࡏ 94 >H :ࡀࡉࡊࡓࡀࡆ 93 J ࡀࡃࡋࡀࡉ :ࡀࡋࡃࡀࡉ | AD ࡀࡋࡍࡉࡏࡄ; C ࡔࡉࡌ :ࡀࡔࡉࡌ | ABD ࡕࡓࡀࡌࡀࡖ :ࡓࡀࡌࡀࡖ 96 A ࡌࡀࡋࡔࡀࡓࡅࡁ :ࡌࡀࡋࡔࡀࡓࡅࡏࡁ | >B :2ࡊࡀࡉࡋ | GI ࡊࡀࡏࡋ :1ࡊࡀࡉࡋ | >ABD :ࡀࡉࡊࡓࡀࡆ 95 J ࡊࡀࡋࡉࡃ ࡊࡀࡋࡏ :ࡊࡀࡋࡏ | H ࡍࡀࡕࡋࡍࡉࡉࡌ; GHJ ࡊࡀࡋࡀࡓࡈࡍࡀࡌ; I ࡍࡀࡓࡈࡍࡀࡌ ࡍࡀࡕࡋࡍࡉࡉࡌࡅ :ࡍࡀࡓࡈࡍࡀࡌ ࡍࡀࡕࡋࡍࡉࡉࡌࡅ | C ࡊࡀࡋࡍࡉࡉࡄ; GHIJ ࡀࡋࡍࡉࡉࡄ :ࡀࡋࡍࡏࡉࡄ | B ࡀࡁࡀࡃࡊࡀ; J ࡅࡄ ࡀࡁࡃࡊࡉ :ࡅࡄ ࡀࡁࡃࡊࡀ >B :1ࡍࡌ | H ࡒࡐࡀࡍ ࡗ :1ࡒࡐࡀࡍ 99 J ࡀࡉࡓࡒࡀࡕࡉࡌࡅ :ࡀࡉࡓࡒࡉࡕࡉࡌࡅ 98 C ࡍࡍࡅࡉࡀࡆࡄࡖ; B ࡀࡍࡉࡉࡆࡄࡖ; GH ࡀࡍࡉࡉࡀࡆࡄ; J ࡍࡍࡅࡉࡆࡄ :ࡀࡍࡉࡉࡀࡆࡄࡖ 97 C ࡍࡀࡓࡈࡍࡉࡉࡌࡅ C ࡀࡕࡀࡋࡕࡀ :ࡀࡕࡀࡋࡕ | J ࡍࡅࡆࡄࡉࡕࡏ :ࡍࡅࡆࡄࡀࡕࡏ 100 J ࡀࡉࡓࡕࡀࡁࡀ :ࡇࡓࡕࡀࡁࡀ | J ࡓࡀࡆࡉࡋࡏࡅ :ࡓࡀࡆࡉࡋࡏ | A ࡍࡅࡄࡉࡀࡕࡍࡀࡁ; C ࡍࡅࡄࡉࡍࡀࡁ; D ࡍࡅࡄࡉࡀࡕࡍࡀࡀࡁ :ࡍࡅࡄࡉࡀࡕࡍࡀࡉࡁ D ࡇࡕࡀࡅࡋࡀࡁ; H ࡇࡕࡉࡀࡅࡋࡉࡁ; J ࡉࡀࡕࡉࡀࡅࡋࡉࡁ :ࡇࡕࡀࡅࡋࡉࡁ | J ࡍࡌ :ࡍࡇࡉࡌ | BD ࡍࡉࡋࡆࡀࡖ :ࡀࡉࡋࡆࡀࡖ

80

85

90

95

100

Translation | 103

18:79 – 18:100

If you really knew [your mother],316 80 If you really knew [your mother],

you would not be able to go to our synagogue. you would not read the Torah,317

because your mother

was an adulteress.

She was an adulteress,

who didn’t remain a virgin318 for her father-in-law’s house.

Since your father did not have

the zuzim319 hidden away,

to write her divorce papers,

he should have left her immediately without asking.

85 Will there ever be a day I’ll come,

look about, and not see Moses, Amram’s son?

Yes, will there ever be a day I’ll come,

and not pray in your congregation,

that you weren’t set and established,

and you’d tell me some word you haven’t heard?

Can a dead man be brought back to life,

if Elizabeth can be pregnant?

Can a blind man have his sight restored,

and can a cripple grow legs,

90 and can a deaf mute learn to write,

if Elizabeth can be pregnant?

It has been fully twenty-two years,

since I last saw my wife;

nevertheless, neither I nor any of you,

have made Elizabeth pregnant!”

All the priests started to speak

to elder father Zechariah secretly, saying to him:

“Sit and calm down, elder father,

and may the peace of the good be upon you.

95 Elder father, if there are no dreams in Judaea,

then all that Moses said is a lie,

if there are no visions in Jerusalem, but on the contrary your word and ours are kept.

This is a dream320 that we saw: Johannes will take the waters of the Jordan

and be called a prophet in Jerusalem.”

The elder father left their presence,

and Eleazar came out after him.

100 Three lamps appeared,

316 317 318 319 320

going away from him.

ABD add “your mother,” and this same word is added to the margin of I; it is lacking from the other manuscripts. Unclear. Lidzbarski (Johannesbuch ii, 79 n. 1) emends məyaddet to emmak yādet. ABD have “who didn’t remain whole” without “a virgin.” Unclear. A zuz is a unit of currency equivalent to a quarter-shekel. CJ “These are the dreams.” In all of the other manuscripts, helmi ‘dreams’ is indefinite and singular rather than plural.

104 | Text

ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡁࡀࡎ ࡀࡁࡀࡋࡅ ࡊࡀࡓࡕࡀࡁࡀ ࡍࡌ ࡀࡉࡕࡀࡖ ࡅࡄࡀࡌࡅ

[74]

[75]

ࡀࡍࡉࡄࡊࡀ ࡍࡅࡄࡋࡊࡅࡖ ࡍࡅࡄࡉࡀࡔࡉࡓ ࡀࡉࡓࡈࡍࡀࡀࡒ ࡍࡀࡌࡋ ࡍࡀࡀࡃࡀࡉࡀࡋ ࡏࡄ ࡍࡅࡀࡌ ࡀࡉࡃࡄࡉࡁࡀ ࡍࡀࡀࡃࡀࡉࡀࡋ ࡀࡋࡃࡀࡉ ࡀࡃࡋࡀࡉ ࡉࡀࡁࡔࡍࡉࡏࡖ ࡇࡋࡉࡓࡌࡀࡅ ࡀࡍࡉࡈࡀࡓ ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ ࡀࡁࡀࡖ ࡍࡍࡀࡊࡀࡕࡅ ࡍࡊࡅࡅ ࡀࡍࡄ ࡊࡀࡕࡅࡁࡉࡎࡁ ࡊࡀࡋࡉࡃࡋ ࡊࡀࡋࡁࡉࡄࡕࡏࡅ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡀࡄࡉࡍࡁ ࡀࡉࡓࡒࡕࡉࡌࡅ ࡇࡌࡅࡔࡅࡓ ࡀࡊࡉࡀࡃࡁ ࡍࡍࡉࡉࡌࡉࡔࡓࡉࡌࡅ ࡇࡄࡅࡁࡌࡀࡌࡋ ࡇࡋࡍࡀࡉࡕࡀࡔࡅ ࡀࡍࡉࡈࡀࡓ ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ ࡀࡁࡀࡖ ࡕࡉࡅࡄ ࡍࡅࡄࡉࡍࡀࡉࡌࡖ ࡊࡀࡕࡀࡄࡀࡁࡀࡋࡅ ࡀࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡒ ࡍࡌ ࡍࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡒ ࡍࡌ ࡍࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡒ ࡍࡌ ࡍࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡒ ࡍࡌ ࡍࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡒ ࡍࡌ ࡍࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡒ ࡍࡌ ࡍࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡒ ࡍࡌ ࡍࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡒ ࡍࡌ ࡍࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡒ ࡍࡌ

ࡇࡋࡐࡅࡉࡔࡁ ࡀࡉࡅࡈࡂࡉࡋࡅ ࡈࡉࡄࡓ ࡊࡀࡌࡀࡒࡀ ࡋࡉࡆࡀࡖ ࡅࡄࡀࡌ ࡀࡁࡀࡎ ࡀࡁࡀ ࡀࡉ ࡍࡅࡋࡓࡀࡌࡀ ࡀࡁࡓ ࡀࡕࡉࡀࡁ ࡓࡀࡆࡉࡋࡏ ࡀࡉ ࡉࡀࡌࡀࡒࡀ ࡍࡉࡋࡆࡀࡖ ࡀࡉࡂࡀࡓࡔ ࡉࡀࡓࡕࡀࡁࡀ ࡍࡌ ࡀࡕࡀࡖ ࡀࡓࡍࡅ ࡍࡊࡅࡋࡉࡃࡁࡀࡋࡅ ࡀࡉࡋࡉࡃࡁࡀࡋ ࡍࡇࡉࡌࡅ ࡀࡍࡉࡄࡊࡀ ࡍࡅࡄࡋࡊࡅ ‖ ࡌࡀࡒ ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ ࡀࡁࡀ ࡀࡉ ࡁࡑࡉࡍࡉࡕࡏ ࡀࡉࡀࡋࡏ ࡀࡌࡅࡓࡌ ࡍࡌ ࡀࡃࡋࡀࡉࡖ ࡍࡀࡃࡓࡀࡉ ࡈࡉࡂࡀࡋ ࡍࡀࡀࡄࡅࡉ ࡃࡉࡋࡕࡉࡌ ࡍࡀࡀࡄࡅࡉ ࡇࡕࡅࡑࡁࡀࡌࡁ ࡍࡍࡉࡉࡁࡉࡑࡈࡉࡌ ࡍࡍࡉࡀ ࡇࡕࡄࡐࡉࡋ ࡇࡋࡍࡀࡉࡁࡎࡍࡀ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡋ ࡍࡇࡉࡌ ࡍࡍࡉࡉࡒࡋࡀࡎࡅ ࡍࡇࡉࡌࡅ ࡀࡍࡉࡄࡊࡀ ࡍࡅࡄࡋࡊࡅ ࡌࡀࡒ ࡊࡊࡀࡍࡅࡁ ࡋࡏ ࡊࡀࡋࡓࡀࡌࡍࡉ ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ ࡀࡁࡀ ࡀࡉ ࡀࡓࡌࡀ ࡓࡁ ࡀࡔࡉࡌ ࡉࡀࡁࡋࡉࡔࡅ ࡉࡀࡋࡉࡔ ࡋࡉࡏࡀࡓࡎࡏࡅ ࡌࡉࡄࡀࡓࡁ ‖ ࡍࡉࡌࡀ ࡀࡍࡉࡁࡅ ࡉࡍࡀࡁ ࡕࡀࡓࡅ ࡉࡀࡔࡉࡓ ࡉࡀࡓࡆࡀࡁࡅ ࡉࡀࡔࡉࡓ ࡉࡍࡀࡊࡅࡀࡆࡅ ࡉࡊࡀࡀࡆ ࡓࡉࡌࡀࡓࡄࡀࡌࡅ ࡔࡉࡌࡀࡓ ࡀࡃࡅࡄࡀࡉࡅ ࡍࡉࡁࡀࡓ

I ࡋࡉࡆࡀࡖ :ࡋࡉࡆࡀࡖ | >BC :ࡀࡁࡀࡎ 102 J ࡀࡉࡋࡓࡀࡌࡍࡉࡖ :ࡇࡋࡓࡀࡌࡍࡉࡖ | H ࡀࡁࡀ ࡋࡏࡅ; J ࡀࡁࡀࡋ :ࡀࡁࡀࡋࡅ | J ࡀࡉࡋࡐࡅࡉࡔࡁ :ࡇࡋࡐࡅࡉࡔࡁ | C ࡀࡉࡅࡈࡂࡀࡋࡅ; J ࡀࡉࡈࡂࡉࡋࡅ :ࡀࡉࡅࡈࡂࡉࡋࡅ 101

:ࡀࡉࡓࡈࡍࡀࡀࡒ | B ࡍࡀࡌࡋࡀ :ࡍࡀࡌࡋ | C ࡍࡀࡀࡃࡉࡀࡋ; J ࡍࡀࡉࡃࡀࡉࡀࡋ :ࡍࡀࡀࡃࡀࡉࡀࡋ | AC ࡀࡉࡋࡆࡀࡖ :ࡍࡉࡋࡆࡀࡖ 105 B ࡍࡉࡕࡀࡖ; GJ ࡀࡉࡕࡀ; H ࡇࡉࡕࡀ :ࡀࡉࡕࡀࡖ | BD ࡍࡉࡋࡆࡀࡖ; GHJ ࡋࡉࡆࡀ;

:ࡇࡋࡉࡓࡌࡀࡅ | I ࡀࡍࡉࡉࡌࡅ :ࡍࡇࡉࡌࡅ 108 J ࡀࡃࡋࡀࡉ :ࡀࡋࡃࡀࡉ 107 CGHJ ࡍࡅࡀࡌࡖ :ࡍࡅࡀࡌ | B ࡉࡀࡃࡄࡀࡁࡀ; CH ࡇࡃࡄࡉࡁࡀ :ࡀࡉࡃࡄࡉࡁࡀ | GHIJ ࡀࡉࡕࡀࡖ :ࡀࡕࡀࡖ 106 CIJ ࡀࡉࡓࡈࡍࡀࡉࡒ

:ࡊࡀࡋࡁࡉࡄࡕࡏࡅ | A ࡀࡌࡅࡓࡌࡏ; D ࡀࡌࡅࡓࡌࡅࡏ :ࡀࡌࡅࡓࡌ | A ࡍࡌࡖ :ࡍࡌ 110 C ࡍࡍࡀࡊࡀࡕࡏࡅ :ࡍࡍࡀࡊࡀࡕࡅ | >ABD :ࡍࡊࡅࡅ | >GHIJ :ࡀࡉࡊࡓࡀࡆ 109 >GHJ; I ࡇࡋࡉࡓࡌࡀࡅ

E fragment 1 :ࡈࡉࡂࡀࡋ | >HIJ :2ࡍࡀࡀࡄࡅࡉ | G ࡃࡉࡋࡃࡉࡌ :ࡃࡉࡋࡕࡉࡌ 111 BD ࡊࡀࡕࡅࡁࡎࡁ :ࡊࡀࡕࡅࡁࡉࡎࡁ | A ࡊࡀࡋࡁࡉࡄࡕࡏ; B ࡇࡋࡁࡉࡄࡕࡏ; D ࡊࡀࡋࡁࡄࡉࡕࡏ; J ࡊࡉࡋࡁࡀࡄࡕࡏࡅ

I ࡍࡍࡉࡉࡁࡑࡈࡉࡌ; J ࡍࡍࡉࡉࡑࡁࡉࡌ :ࡍࡍࡉࡉࡁࡉࡑࡈࡉࡌ 112 GI ࡀࡉࡓࡉࡒࡕࡉࡌࡅ; H ࡀࡉࡓࡒࡉࡕࡉࡌࡅ; J ࡀࡉࡓࡒࡀࡕࡉࡌࡅ :ࡀࡉࡓࡒࡕࡉࡌࡅ | C ࡀࡍࡉࡃࡓࡀࡉ :ࡍࡀࡃࡓࡀࡉ | EHIJ ࡈࡉࡂࡀࡋࡅ; begins here

J ࡇࡕࡄࡐࡉ ࡋࡏ :ࡇࡕࡄࡐࡉࡋ | J ࡇࡋࡍࡀࡉࡁࡎࡍࡉ :ࡇࡋࡍࡀࡉࡁࡎࡍࡀ 113 J ࡀࡉࡌࡅࡔࡅࡓ :ࡇࡌࡅࡔࡅࡓ | C ࡍࡍࡉࡉࡌࡔࡓࡉࡌࡅ; J ࡍࡍࡉࡉࡔࡓࡉࡌࡅ :ࡍࡍࡉࡉࡌࡉࡔࡓࡉࡌࡅ | G ࡍࡍࡏࡉࡁࡉࡑࡈࡉࡌ;

>ABD :ࡀࡉࡊࡓࡀࡆ | >B :ࡀࡁࡀࡎ | H ࡀࡁࡀ :ࡀࡁࡀࡖ | J ࡍࡇࡉࡌ :ࡍࡇࡉࡌࡅ 115 B ࡍࡀࡒࡋࡀࡎࡅ; J ࡍࡍࡉࡀࡒࡋࡀࡎࡅ :ࡍࡍࡉࡉࡒࡋࡀࡎࡅ 114 B ࡇࡋࡍࡀࡕࡉࡀࡔࡅ; D ࡇࡋࡍࡀࡉࡕࡉࡀࡔࡅ :ࡇࡋࡍࡀࡉࡕࡀࡔࡅ

:ࡊࡊࡀࡍࡅࡁ ࡋࡏ | ABCD ࡊࡀࡋࡓࡀࡌࡍࡉࡖ :ࡊࡀࡋࡓࡀࡌࡍࡉ 116 >ABCD; G ࡀࡁࡀࡎ ࡀࡁࡀ ࡀࡉ ࡀࡍࡉࡈࡀࡓ; J ࡀࡁࡀࡎ ࡀࡁࡀ ࡀࡉ ࡀࡍࡉࡈࡉࡓ :ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ ࡀࡁࡀ ࡀࡉ ࡀࡍࡉࡈࡀࡓ 116–115

:ࡉࡀࡁࡋࡉࡔࡅ 118 ABCD ࡍࡅࡄ :ࡀࡅࡄ | >EGJ :ࡊࡀࡋࡉࡃ 117 ABCD ࡕࡀࡅࡄ :ࡕࡉࡅࡄ | B ࡍࡅࡄࡉࡍࡀࡌࡖ :ࡍࡅࡄࡉࡍࡀࡉࡌࡖ | J ࡊࡀࡕࡀࡄࡁࡀࡋࡅ :ࡊࡀࡕࡀࡄࡀࡁࡀࡋࡅ | EGHJ ࡊࡊࡀࡍࡅࡁࡋ

EG ࡍࡀࡉࡀࡁ; HJ ࡉࡍࡀࡉࡀࡁ :ࡉࡍࡀࡁ 120 ADI ࡋࡉࡏࡀࡓࡎࡅ; B ࡋࡉࡉࡀࡓࡎࡀࡅ; C ࡋࡉࡏࡓࡎࡅ; EGH ࡋࡉࡉࡀࡓࡎࡅࡏࡅ; J ࡋࡉࡉࡀࡓࡎࡏ :ࡋࡉࡏࡀࡓࡎࡏࡅ 119 BEGH ࡉࡀࡁࡋࡀࡔࡅ; IJ ࡉࡀࡁࡉࡋࡀࡔࡅ

>ABD :ࡍࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡒ ࡍࡌ ࡉࡍࡀࡊࡅࡀࡆࡅ ࡉࡊࡀࡀࡆ 123 EHI ࡉࡀࡓࡉࡆࡀࡁࡅ; G ࡉࡀࡓࡉࡆࡉࡁࡅ; J ࡀࡉࡓࡉࡆࡀࡁࡅ :ࡉࡀࡓࡆࡀࡁࡅ 122 CEG ࡕࡉࡅࡓࡅ; J ࡕࡉࡅࡓࡋ :ࡕࡀࡓࡅ 121 J ࡀࡍࡉࡁ :ࡀࡍࡉࡁࡅ ࡍࡀࡁࡀࡓ :ࡍࡉࡁࡀࡓ 125 C ࡍࡉࡌࡀࡓࡄࡀࡌࡅ; EG ࡍࡉࡌࡓࡄࡀࡌࡅ; H ࡍࡀࡌࡓࡄࡀࡌࡅ; I ࡓࡉࡌࡉࡓࡄࡀࡌࡅ :ࡓࡉࡌࡀࡓࡄࡀࡌࡅ | H ࡔࡉࡌࡉࡓ :ࡔࡉࡌࡀࡓ 124 C ࡉࡍࡀࡊࡅࡆࡅ; J ࡀࡍࡉࡊࡅࡀࡆࡅ :ࡉࡍࡀࡊࡅࡀࡆࡅ BD ࡃࡅࡄࡀࡉࡅ :ࡀࡃࡅࡄࡀࡉࡅ | BD

105

110

115

120

125

Translation | 105

18:101 – 18:125

They ran and seized him by the shirt,

and said to the elder father,

“Elder father, what’s that in front of you,

and what is behind you?”

He said to them, “Eleazar of the Great house, 105 I do not know whom the lamps

head of all the priests, that go in front of me guard.

I do not know whose is the fire

that came321 behind me.

Neither I, nor any of you,

have made Elizabeth pregnant!”

All the priests started to chatter

about elder father Zechariah, and said to him:322

“Elder father Zechariah,

be still and calm and certain,

110 that the child that from the upper heights

was transplanted and given to you in your old age.

Johannes is born, will take the Jordan,

and be called a prophet in Jerusalem.

We shall be baptized according to his rite,

and we shall be marked with his pure sign.

We shall take the morsel,

drink the spring-water,

and rise with it to light’s place.” 115 All the priests started to chatter

about elder father Zechariah,

“Elder father,323 let’s talk to you about your home

and your ancestors, from whom you came.

Moses, Amra’s son,

was from your clan;

Shiley and Shelbey

came from your clan;

Abraham and Israel

came from your clan;

120 Ebney and Benjamin

came from your clan;

Rishey and Rath

came from your clan;

Rishey and Bazrey

came from your clan;

Zackey and Zackuney

came from your clan;324

Ramesh and Mahramir325

came from your clan;

125 Rabin and Judah

321 322 323 324 325

GHIJ “that comes” GHIJ are missing “and saidto him.” ABCD are missing “chatter / “Elder father Zechariah.” Line 123 is missing from ABD. CEGH Mahramin

came from your clan;

106 | Text

ࡍࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡒ ࡍࡌ

[76]

ࡍࡅࡋࡓࡀࡌࡍࡉࡖ ࡀࡍࡉࡄࡊࡀ ࡍࡅࡄࡋࡊࡅࡋࡅ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡍࡅࡕࡉࡃࡁࡀ ࡅࡄࡀࡌ ࡀࡉࡅࡉࡌࡉࡓ ࡉࡀࡁࡔࡍࡉࡏࡖ ࡀࡎࡓࡊࡀࡁࡅ

ࡉࡀࡆࡀࡓࡅ ࡁࡀࡓࡉࡀࡆࡏ ࡀࡍࡉࡄࡊࡀࡖ ࡀࡁࡌࡅࡒࡋ ࡅࡍࡉࡉࡁࡖ ࡍࡍࡅࡉࡄ ࡓࡑࡀ ࡇࡅࡀࡂࡁ ࡀࡕࡀࡓࡑࡅࡅ ࡀࡉࡌࡋࡑࡉࡅ ࡉࡍࡀࡍࡀࡀࡄࡅ ࡉࡍࡀࡀࡄ ࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡒ ࡍࡌ ࡁࡑࡀ ࡇࡌࡅࡔ ࡀࡁࡓ ࡎࡅࡈ ࡋࡉࡏࡌࡅࡔࡅ ࡀࡌࡀࡓ ࡉࡍࡀࡍࡀࡀࡄ ࡁࡀࡓࡅ ࡉࡍࡀࡀࡄ ࡉࡀࡁࡀࡓ ࡋࡉࡏࡌࡅࡔࡅ ࡀࡎࡉࡓ ࡀࡍࡉࡁ ࡀࡉࡓࡀࡒࡖ ࡀࡉࡓࡒࡀࡌࡅ ࡍࡉࡌࡅࡉ ࡁࡀࡈ ࡊࡀࡕࡀࡄࡀࡁࡀࡖ ࡀࡉࡓࡉࡓࡄࡀࡔ ࡀࡊࡉࡉࡓࡁ ࡀࡅࡀࡆ ࡍࡅࡉࡈࡀࡂࡋࡀࡋ ࡍࡅࡄࡋࡊࡅ ࡍࡉࡋࡀࡄ ࡀࡍࡉࡁ ࡍࡅࡋࡀࡅࡄࡖ ࡀࡓࡁ ࡃࡀࡄ ࡋࡊࡅ ࡀࡄࡉࡍࡁ ࡒࡐࡉࡍࡀ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡌ ࡅࡏ ࡀࡉࡅࡄࡉࡌࡋ ࡇࡋࡕࡉࡕࡏ ࡍࡀࡀࡄࡅࡉࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡇࡌࡐࡅࡋ ࡇࡕࡄࡐࡉ ࡓࡀࡆࡉࡋࡏ ࡀࡁࡀࡎ ࡀࡁࡀ ࡀࡉ ࡇࡋࡉࡃ ࡓࡀࡂࡉࡁ ࡀࡒࡓࡀ ࡍࡀࡉࡅࡀࡄ ࡍࡀࡀ ࡇࡌࡅࡔࡅࡓ ࡀࡊࡉࡀࡃࡁ ࡍࡀࡌࡉࡔࡓࡉࡌࡅ ࡇࡕࡄࡐࡉࡋ ࡇࡋࡍࡀࡉࡁࡎࡍࡀ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡋ ࡍࡇࡉࡌ ࡍࡍࡉࡉࡒࡋࡀࡎࡅ ࡇࡌࡐࡅࡋ ࡇࡕࡄࡐࡉ ࡀࡁࡀࡎ ࡀࡁࡀ ࡀࡃࡋࡀࡉ ࡀࡉࡅࡀࡄ ࡀࡉࡀࡋࡏ ࡀࡌࡅࡓࡌ ࡍࡌ ࡅࡏ ࡀࡉࡅࡉࡕࡀ ࡍࡀࡃࡓࡀࡉ ࡎࡅࡄ ࡍࡌ ࡀࡃࡋࡀࡉ

ࡊࡀࡋ ࡀࡉࡂࡎࡀࡖ ࡀࡓࡁࡀࡂ ࡀࡊࡉࡀࡆࡅ

ࡍࡊࡉࡀࡆ ࡀࡉࡉࡄࡅ

ࡍࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡒ ࡍࡌ ࡍࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡒ ࡍࡌ ࡀࡕࡉࡀࡓࡅࡏࡋ ࡇࡁࡃࡊࡉࡖ ࡀࡓࡁࡀࡂ ࡀࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡒ ࡍࡌ ࡍࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡒ ࡍࡌ ࡍࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡒ ࡍࡌ ࡍࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡒ ࡍࡌ ࡍࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡒ ࡍࡌ ‖ ࡍࡍࡅࡉࡄ ࡀࡁࡀࡎ ࡀࡁࡀ ࡊࡀࡋࡉࡃ ࡍࡅࡕࡅࡁࡉࡎࡁ ࡀࡋࡍࡏࡉࡄ ࡀࡍࡉࡁ ࡍࡅࡋࡀࡅࡄࡀࡋࡅ ࡍࡅࡄ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡀࡉࡄࡉࡍࡁ ࡍࡅࡋࡀࡅࡄ ࡊࡀࡋࡏ ࡕࡉࡁࡎࡍࡀ ࡍࡀࡉࡒ ࡍࡉࡆࡀࡄ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡀࡄࡉࡍࡁ ࡀࡉࡓࡒࡕࡉࡌࡅ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡁࡀࡎ ࡀࡁࡀࡋࡅ ࡍࡀࡃࡓࡀࡉ ࡈࡉࡂࡀࡋࡅ ࡀࡉࡅࡀࡄ ࡍࡀࡀࡄࡅࡉ ࡅࡏ ࡇࡕࡅࡑࡁࡀࡌࡁ ࡍࡀࡁࡉࡑࡈࡉࡌࡅ ࡇࡄࡅࡁࡌࡀࡌࡋ ࡇࡋࡍࡀࡉࡕࡀࡔࡅ

ACD ࡊࡀࡁࡌࡅࡒࡋ :ࡀࡁࡌࡅࡒࡋ | >ABCD :ࡍࡍࡅࡉࡄ 127 EGHJ ࡀࡉࡆࡀࡓࡅ :ࡉࡀࡆࡀࡓࡅ | >ABD :ࡍࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡒ ࡍࡌ ࡉࡀࡆࡀࡓࡅ ࡁࡀࡓࡉࡀࡆࡏ | H ࡁࡀࡓࡉࡀࡆࡓ :ࡁࡀࡓࡉࡀࡆࡏ 126

J ࡓࡑࡀ :ࡁࡑࡀ 130 >ABD :ࡍࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡒ ࡍࡌ ࡉࡍࡀࡍࡀࡀࡄࡅ ࡉࡍࡀࡀࡄ 129 B ࡓࡑࡉ :ࡓࡑࡀ | B ࡀࡕࡀࡑࡓࡅ; J ࡕࡀࡓࡅࡑࡀࡅ :ࡀࡕࡀࡓࡑࡅࡅ | AC ࡀࡉࡌࡋࡉࡄࡅ :ࡀࡉࡌࡋࡑࡉࡅ 128

>E :ࡊࡀࡋࡉࡃ | AC ࡋࡉࡏࡌࡔࡅ; GHJ ࡋࡉࡉࡏࡌࡅࡔࡅ :ࡋࡉࡏࡌࡅࡔࡅ | BDJ ࡌࡀࡓ :ࡀࡌࡀࡓ 132 ABCD ࡍࡅࡄ :ࡀࡅࡄ | >C :ࡀࡁࡓ 131 >ABCDE :ࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡍࡀࡉࡒ ࡍࡌ ࡁࡑࡀ

:ࡀࡉࡓࡉࡓࡄࡀࡔ 136 >EG :ࡊࡀࡋࡉࡃ | D ࡀࡉࡓࡒࡉࡌࡅ; GJ ࡀࡉࡓࡒࡀࡌ; H ࡀࡉࡓࡒࡉࡌ :ࡀࡉࡓࡒࡀࡌࡅ 135 >EG :ࡊࡀࡋࡉࡃ | J ࡋࡉࡉࡏࡌࡅࡔࡅ :ࡋࡉࡏࡌࡅࡔࡅ 134 EGHIJ ࡁࡀࡓ :ࡉࡀࡁࡀࡓ 133

C ࡍࡅࡋࡉࡅࡄࡀࡋࡅ :ࡍࡅࡋࡀࡅࡄࡀࡋࡅ | G ࡍࡅࡉࡈࡂࡋࡀࡋ :ࡍࡅࡉࡈࡀࡂࡋࡀࡋ | >EGHI :ࡍࡉࡋࡀࡄ 137 H ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ :ࡀࡁࡀࡎ | EGHJ ࡊࡀࡕࡀࡄࡀࡁࡀ :ࡊࡀࡕࡀࡄࡀࡁࡀࡖ | HJ ࡀࡉࡓࡉࡓࡄࡀࡔࡅ B ࡍࡉࡄ :ࡍࡅࡄ | ABC ࡀࡄࡉࡍࡁ :ࡀࡉࡄࡉࡍࡁ | >EGHJ; I ࡍࡅࡋࡀࡅࡄ :ࡍࡅࡋࡀࡅࡄ | ABDI ࡍࡅࡋࡀࡅࡄ :ࡍࡅࡋࡀࡅࡄࡖ 138 D ࡍࡅࡕࡅࡁࡎࡁ :ࡍࡅࡕࡅࡁࡉࡎࡁ | GHIJ ࡀࡋࡍࡉࡉࡄ :ࡀࡋࡍࡏࡉࡄ

ࡇࡋࡉࡕࡏ :ࡇࡋࡕࡉࡕࡏ 140 EGHJ ࡇࡋࡏ :ࡊࡀࡋࡏ | A ࡍࡉࡆࡉࡀࡄ; EHJ ࡀࡉࡆࡀࡄ :ࡍࡉࡆࡀࡄ | B ࡀࡉࡄࡉࡍࡁ :ࡀࡄࡉࡍࡁ | BD ࡒࡐࡀࡍ :ࡒࡐࡉࡍࡀ | ABCD ࡍࡅࡄ ࡊࡀࡋࡉࡃ :ࡊࡀࡋࡉࡃ | >ABD :ࡅࡏ 139 ࡀࡉࡅࡀࡄ :ࡈࡉࡂࡀࡋࡅ ࡀࡉࡅࡀࡄ | H ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ :ࡀࡁࡀࡎ 142 H ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ :ࡀࡁࡀࡎ 141 C ࡀࡄࡉࡍࡁࡀ :ࡀࡄࡉࡍࡁ | H ࡀࡉࡓࡓࡕࡉࡌࡅ; I ࡀࡉࡓࡒࡉࡕࡉࡌࡅ; J ࡀࡉࡓࡒࡀࡕࡉࡌࡅ :ࡀࡉࡓࡒࡕࡉࡌࡅ | B H ࡍࡀࡁࡀࡑࡈࡉࡌ :ࡍࡀࡁࡉࡑࡈࡉࡌࡅ | HJ ࡀࡉࡋࡉࡃ :ࡇࡋࡉࡃ | A ࡓࡉࡂࡉࡁ ࡀࡒࡓࡀ; BD ࡓࡀࡂࡉࡀࡁ ࡀࡒࡓࡀ; EGHJ ࡓࡀࡂࡉࡁࡀࡓ; I ࡓࡀࡂࡉࡁࡀࡒࡓࡀ :ࡓࡀࡂࡉࡁ ࡀࡒࡓࡀ 143 EGHJ ࡈࡉࡂࡀࡋ; I ࡈࡉࡂࡀࡋࡅ ࡇࡕࡄࡐࡉ ࡋࡏ :ࡇࡕࡄࡐࡉࡋ | GI ࡇࡋࡍࡀࡉࡁࡎࡍࡀࡅ; J ࡇࡋࡍࡀࡁࡉࡎࡍࡀࡅ :ࡇࡋࡍࡀࡉࡁࡎࡍࡀ 145 D ࡇࡌࡔࡅࡓ :ࡇࡌࡅࡔࡅࡓ 144 E fragment 1 ends here :ࡇࡕࡅࡑࡁࡀࡌࡁ | G ࡍࡀࡀࡁࡑࡈࡉࡌࡅ; ࡋࡏࡅ :ࡍࡅࡄࡋࡊࡅࡋࡅ | H ࡀࡉࡌࡐࡅࡋ :ࡇࡌࡐࡅࡋ 147 GHJ ࡍࡀࡒࡉࡋࡀࡎࡅ :ࡍࡍࡉࡉࡒࡋࡀࡎࡅ 146 HJ ࡀࡉࡄࡅࡁࡌࡀࡌࡋ :ࡇࡄࡅࡁࡌࡀࡌࡋ | B ࡇࡋࡍࡀࡉࡕࡉࡀࡔࡅ; D ࡇࡋࡍࡀࡕࡉࡀࡔࡅ :ࡇࡋࡍࡀࡉࡕࡀࡔࡅ | H J ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | IJ ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 150 I ࡍࡀࡃࡓࡀࡉ ࡎࡅࡄ :ࡍࡀࡃࡓࡀࡉ ࡎࡅࡄ 149 B ࡍࡅࡕࡉࡃࡁࡀࡖ :ࡍࡅࡕࡉࡃࡁࡀ | >H :ࡀࡃࡋࡀࡉ | H ࡀࡌࡅࡓࡌࡅࡏ :ࡀࡌࡅࡓࡌ 148 CG ࡍࡅࡄࡋࡊࡅ J ࡊࡀࡋ ࡀࡉࡂࡎࡀࡖ ࡀࡓࡁࡀࡂ ࡀࡊࡉࡀࡆࡅ :ࡊࡀࡋ ࡀࡉࡂࡎࡀࡖ ࡀࡓࡁࡀࡂ ࡀࡊࡉࡀࡆࡅ

130

135

140

145

150

Translation | 107

18:126 – 18:150

the Great Ezra and Razey

came from your clan;

The ones who built the Dome of the Priests, and shaped the idols326 and images within it,

they too came from your clan.

Hanney and Hananiah

came from your clan.327

130 Sab is from your clan.328

The man who wrote the Torah,

whose name is the Great Peacock—

he came from your clan.

Ramah and Ishmael

came from your clan;

Rab Hanney and Hananiah

came from your clan;

Benerisa and Ishmael

came from your clan;

135 Tabiomin and the teachers

came from your clan.

The rulers who were your ancestors

are blessed,329 elder father—

none of those ones took a wife,

or had children except in their old age.

Each one who had sons,

who became prophets in Jerusalem.

If a prophet is coming from you,

then you should take this clan as your own,

140 since Johannes is destined to come into being,

and be called a prophet in Jerusalem.”

Eleazar opened his mouth,

and spoke to the elder father,

“Elder father, if Johannes comes into being,

and takes the waters of the Jordan,

I will be his humble servant,330

baptized with his rite,

and marked with his pure sign. 145 We shall take the morsel,

drink the spring-water,

and rise with it to light’s place.”

150

The elder father opened his mouth,

and said to all the priests,

“If the child comes from the upper heights,

then what will you do in Jerusalem?

They brought him from the Jordan’s reservoir,

and placed him in Elizabeth’s womb.”

And Life triumphs,

and the man who went here triumphs!

326 327 328 329 330

AC “visions” Line 129 is missing from ABD. Line 130a is missing from ABCDE. EG “your ancestors are blessed rulers,” HJ “your ancestors are blessed and rulers.” Literally “the earth on his feet.”

‫‪108 | Text‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ ‖‬

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‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬ ‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬

‫ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ‬ ‫ࡅࡀࡌࡀࡓ‬

‫ࡁࡔࡅࡌࡇ ࡖࡀࡁ ࡀࡍࡄࡉࡓࡀࡍ‬ ‫ࡀࡀࡍ ࡀࡍࡔࡐࡀࡉ ࡌࡍ ࡀࡋࡌࡀ ࡀࡐࡓࡒࡉࡕ‬ ‫ࡔࡅࡁࡀ ࡌࡔࡀࡉࡋࡉࡋࡉࡀ‬ ‫ࡅࡀࡌࡓࡉࡀ‬ ‫ࡁࡄࡀࡉࡋࡇ ࡖࡌࡀࡅࡍ ࡒࡀࡉࡌࡉࡕ‬ ‫ࡀࡌࡀࡓࡀࡍࡋࡅࡍ‬ ‫ࡀࡀࡍ ࡁࡄࡀࡉࡋࡇ ࡖࡀࡁ ࡒࡀࡉࡉࡌࡀࡍ‬ ‫ࡀࡀࡍ ࡋࡀࡅ ࡁࡀࡉࡕࡀ ࡁࡉࡍࡕ ࡁࡉࡀࡄࡅࡃ‬ ‫ࡋࡀࡓࡉࡄࡌࡉࡕ ࡋࡊࡉࡋࡀ ࡅࡀࡓࡃࡀ‬ ‫ࡋࡀࡓࡉࡄࡌࡉࡕ ࡄࡅࡎࡓࡀࡀࡍ‬ ‫ࡋࡀࡓࡉࡄࡌࡉࡕ ࡏࡉࡊࡋࡕࡀ ࡖࡀࡐࡂࡓࡉࡀ‬ ‫ࡋࡀࡔࡍࡉࡕ ࡓࡀࡄࡌࡀࡉ ࡖࡋࡉࡋࡉࡀ‬ ‫ࡋࡀࡔࡍࡉࡕࡇ ࡋࡌࡀࡁࡑࡅࡕࡀࡉ‬ ‫ࡋࡀࡔࡍࡉࡕࡇ ࡏࡋ ࡄࡀࡁࡔࡀࡁࡀ‬ ‫ࡋࡀࡔࡍࡉࡕࡉࡅࡍࡍ ࡏࡋ ࡔࡉࡋࡌࡀࡉ ࡅࡉࡍࡃࡁࡀࡉ‬ ‫ࡌࡆࡀࡉࡊࡋࡉࡀ ࡅࡌࡀࡎࡒࡉࡋࡉࡀ‬ ‫ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡉࡀࡄࡉࡀ‬ ‫ࡔࡅࡁࡀ ࡔࡋࡀࡌࡀ ࡔࡀࡋࡌࡅࡋࡇ‬ ‫ࡅࡀࡌࡓࡉࡋࡇ ࡄࡀࡋࡉࡍ‬ ‫ࡔࡀࡅࡉࡕࡀ ࡄࡀࡀࡍࡕࡇ ࡖࡀࡀࡍࡕ ࡀࡌࡀࡓࡕ‬ ‫ࡁࡀࡎࡉࡌࡀ ࡅࡀࡍࡉࡀ ࡀࡑࡅࡕࡀࡊ‬ ‫ࡅࡔࡅࡕࡀࡊ ࡁࡅࡐࡌࡀࡊ ࡀࡍࡉࡀ‬ ‫ࡋࡁࡅࡔࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡃࡌࡀࡉࡉࡀ‬

‫ࡅࡁࡕࡅࡔࡁࡉࡄࡕࡇ ࡖࡂࡀࡁࡓࡀ ࡀࡍࡁࡑࡀࡉ‬ ‫ࡌࡍ ࡏࡁࡉࡃࡀࡕࡀ ࡖࡎࡀࡉࡀࡍ ࡅࡋࡀࡀࡊࡔࡓࡀ‬ ‫ࡌࡉࡕࡉࡀ ࡖࡄࡉࡉࡀ ࡋࡀࡄࡆࡅࡍ‬

‫]‪[77‬‬

‫ࡅࡁࡕࡅࡔࡁࡉࡄࡕࡇ ࡖࡌࡀࡅࡍ ࡃࡀࡓࡔࡉࡕ‬ ‫ࡅࡁࡕࡅࡔࡁࡉࡄࡕࡇ ࡖࡂࡀࡁࡓࡀ ࡀࡍࡁࡑࡀࡉ‬ ‫ࡅࡋࡀࡅࡊࡓࡎࡉࡀ ࡕࡉࡓࡉࡑࡕ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ‬ ‫ࡅࡋࡀࡔࡀࡌࡀࡔࡕࡀ ࡖࡌࡉࡕࡓࡀࡂࡀࡂࡀࡍ‬ ‫ࡅࡋࡀࡌࡀࡀࡍ ࡖࡔࡕࡀ ࡄࡀࡌࡓࡀ‬ ‫ࡅࡀࡒࡅࡕ ࡀࡉࡉࡍࡀ ࡋࡀࡔࡓࡀࡕ ࡏࡋࡀࡉ‬ ‫ࡅࡋࡀࡔࡍࡉࡕ ࡖࡔࡀࡀࡍࡉ ࡉࡀࡓࡃࡀࡍ‬ ‫ࡅࡋࡀࡔࡍࡉࡕ ࡃࡀࡉࡊࡀ ‖ ࡓࡅࡔࡅࡌࡀࡉ‬ ‫ࡅࡀࡍࡉࡐࡀ ࡉࡅࡌࡀ ࡋࡀࡂࡆࡀࡓ ࡏࡋࡀࡉ‬ ‫ࡖࡏࡕࡋࡅࡍ ࡌࡃࡅࡓࡕࡀ ࡁࡉࡕ ࡓࡅࡓࡁࡉࡀ‬ ‫ࡅࡉࡀࡃࡉࡀ ࡖࡋࡉࡕࡁࡉࡀ ࡄࡀࡎࡉࡓ ࡅࡁࡉࡑࡓ‬ ‫ࡄࡉࡉࡀ ࡄࡃࡅࡁࡇ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬ ‫ࡅࡕࡓࡉࡎࡀࡓ ࡀࡒࡀࡌࡇ ࡎࡀࡂࡃࡉࡀ‬

‫]‪[78‬‬

‫ࡉࡀࡄࡉࡀ ࡋࡀࡀࡊࡃࡉࡁࡕ ࡌࡉࡀࡍࡉࡄࡅࡍ ࡄࡃࡀ‬ ‫ࡅࡋࡉࡀࡊ ࡖࡃࡀࡌࡉࡋࡀࡊ ࡋࡃࡉࡋࡀࡊ‬ ‫ࡅࡉࡀࡒࡉࡓ ࡌࡉࡌࡓࡀ ࡖࡏࡄࡀࡁࡋࡀࡊ‬ ‫ࡋࡀࡃࡀࡌ ࡂࡀࡁࡓࡀ ࡒࡀࡃࡌࡀࡉࡀ ࡏࡄࡀࡁࡋࡇ‬

‫‪:ࡕࡉࡒࡓࡐࡀ | J ࡀࡌࡋࡀ :ࡀࡌࡋࡀ | >GHJ; I ࡍࡀࡀ :ࡍࡀࡀ 2 ABCD ࡉࡀࡁࡎࡍࡀ :ࡉࡀࡑࡁࡍࡀ | C ࡀࡁࡀࡖ :ࡁࡀࡖ 1 AD ࡀࡔࡌࡉࡓࡁ; C ࡀࡔࡌࡀࡓࡁ :ࡀࡉࡔࡌࡀࡓࡁ | ABC ࡍࡀࡀࡄࡅࡉࡅ :ࡍࡀࡀࡄࡅࡉ 151‬‬

‫ࡉࡐࡓࡒࡉࡕ ‪:ࡍࡀࡌࡉࡉࡀࡒ | C ࡀࡁࡀࡖ :ࡁࡀࡖ 7 C ࡕࡉࡌࡉࡉࡀࡒ :ࡕࡉࡌࡉࡀࡒ | J ࡀࡉࡋࡉࡀࡄࡁ :ࡇࡋࡉࡀࡄࡁ 5 B ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡖ | ABC ࡀࡉࡋࡉࡋࡉࡀࡔࡌࡖ :ࡀࡉࡋࡉࡋࡉࡀࡔࡌ 3 ACDI ࡍࡌࡅ :2ࡍࡌ | B‬‬

‫ࡒࡀࡉࡀࡌࡀࡍ ‪ࡀࡉࡋࡉࡊࡋ :ࡀࡋࡉࡊࡋ 9 B ࡕࡑࡉࡓࡀࡕ :ࡕࡑࡉࡓࡉࡕ | C ࡀࡉࡎࡊࡅࡀࡋࡅ :ࡀࡉࡎࡓࡊࡅࡀࡋࡅ | GHJ ࡀࡕࡉࡀࡁࡀࡋ; I ࡀࡁࡓ ࡀࡕࡉࡀࡁࡀࡋ :ࡀࡕࡉࡀࡁ ࡅࡀࡋ 8 B ࡀࡑࡁࡍࡀ :ࡉࡀࡑࡁࡍࡀ | A ࡍࡀࡌࡉࡀࡒ; J‬‬ ‫‪ࡍࡀࡌࡀࡋࡅ; H ࡍࡌࡀࡋࡅ :ࡍࡀࡀࡌࡀࡋࡅ 10 >A :ࡕࡉࡌࡄࡉࡓࡀࡋ ࡀࡓࡌࡀࡄ ࡀࡕࡔࡖ ࡍࡀࡀࡌࡀࡋࡅ ࡍࡀࡀࡓࡎࡅࡄ 11–10 ABD ࡍࡀࡂࡀࡂࡀࡓࡌࡖ; J ࡀࡂࡀࡂࡀࡓࡕࡉࡌࡖ :ࡍࡀࡂࡀࡂࡀࡓࡕࡉࡌࡖ | GH‬‬ ‫‪ࡀࡉࡌࡄࡀࡓ :ࡉࡀࡌࡄࡀࡓ | G ࡕࡉࡍࡔࡀࡋࡅ :ࡕࡉࡍࡔࡀࡋ 12 BJ ࡕࡉࡓࡔࡀࡋ :ࡕࡀࡓࡔࡀࡋ | J ࡍࡇࡉࡀ :ࡀࡍࡉࡉࡀ | B ࡕࡉࡌࡄࡉࡓࡀࡋࡅ :ࡕࡉࡌࡄࡉࡓࡀࡋ 11 CGH ࡅࡕࡔࡖ; J ࡍࡅࡕࡔࡖ :ࡀࡕࡔࡖ | GIJ‬‬ ‫‪:ࡇࡕࡉࡍࡔࡀࡋ 14 J ࡀࡌࡅࡔࡅࡓ :ࡉࡀࡌࡅࡔࡅࡓ | A ࡕࡉࡔࡉࡍࡃࡀࡋࡅ :ࡕࡉࡍࡔࡀࡋࡅ | BH ࡇࡕࡉࡀࡍࡔࡀࡋ; J ࡇࡕࡉࡀࡍࡔࡀࡋࡅ :ࡇࡕࡉࡍࡔࡀࡋ 13 A ࡕࡉࡔࡉࡍࡃࡀࡋࡅ; G ࡕࡉࡍࡔࡀࡋ :ࡕࡉࡍࡔࡀࡋࡅ | AC‬‬ ‫ࡋࡀࡔࡍࡀࡉࡕࡇ ‪:ࡉࡀࡌࡋࡉࡔ ࡋࡏ | IJ ࡍࡍࡅࡉࡕࡉࡀࡍࡔࡀࡋ :ࡍࡍࡅࡉࡕࡉࡍࡔࡀࡋ 15 >GHJ; I ࡀࡌࡅࡉ :ࡀࡌࡅࡉ | D ࡉࡐࡀࡍࡀࡅ :ࡀࡐࡉࡍࡀࡅ | CGIJ ࡀࡁࡀࡔࡁࡀࡄࡋ :ࡀࡁࡀࡔࡁࡀࡄ ࡋࡏ | D ࡕࡉࡍࡔࡀࡋ; HJ‬‬ ‫ࡋࡔࡉࡋࡌࡀࡉ ‪G ࡇࡋࡉࡒࡎࡀࡌࡅ; J ࡉࡀࡋࡉࡒࡎࡀࡌࡅ :ࡀࡉࡋࡉࡒࡎࡀࡌࡅ | C ࡀࡉࡋࡊࡉࡀࡆࡌࡀ; G ࡇࡋࡊࡉࡀࡆࡌ; J ࡉࡀࡋࡊࡀࡀࡆࡌ :ࡀࡉࡋࡊࡉࡀࡆࡌ 16 ACG ࡀࡕࡓࡅࡃࡌࡀ :ࡀࡕࡓࡅࡃࡌ | >B :ࡍࡅࡋࡕࡏࡖ | GHIJ‬‬ ‫ࡅࡉࡀࡃࡉࡀ‪ࡅ :ࡗ 17 AC ࡓࡑࡀࡁࡅ :ࡓࡑࡉࡁࡅ | ACD ࡓࡀࡎࡀࡄ :ࡓࡉࡎࡀࡄ | G ࡇࡁࡕࡉࡋࡖ; H ࡇࡁࡕࡀࡋࡖ; J ࡉࡀࡁࡕࡉࡋࡖ :ࡀࡉࡁࡕࡉࡋࡖ | GH ࡀࡉࡋࡉࡃࡀࡉࡅ; I ࡇࡋࡉࡃࡀࡉࡅ; J ࡉࡀࡋࡉࡃࡀࡉࡅ :‬ـࡗ ‪:ࡍࡉࡆࡀࡄ | J‬‬ ‫ࡄࡀࡉࡆࡉࡍ ‪:ࡀࡕࡉࡅࡀࡔ 20 H ࡇࡋࡓࡌࡀ; IJ ࡇࡋࡉࡓࡌࡀ :ࡇࡋࡉࡓࡌࡀࡅ 19 B ࡉࡀࡌࡀࡒࡀ :ࡇࡌࡀࡒࡀ | J ࡓࡉࡎࡉࡓࡕࡅ :ࡓࡀࡎࡉࡓࡕࡅ 18 C ࡇࡁࡅࡃࡄࡀ; B ࡇࡁࡉࡃࡄ; H ࡇࡁࡃࡄ :ࡇࡁࡅࡃࡄ | GHJ‬‬ ‫ࡔࡀࡅࡉࡀࡕࡇ ‪ࡊࡀࡕࡑࡅ :ࡊࡀࡕࡅࡑࡀ 21 B ࡕࡁࡀࡃࡊࡀࡀࡋ; J ࡕࡀࡁࡃࡊࡀࡀࡋ :ࡕࡁࡉࡃࡊࡀࡀࡋ | GHJ ࡕࡓࡀࡌࡀࡖ; I ࡕࡓࡀࡌࡀ ࡕࡍࡀࡀࡖ :ࡕࡓࡀࡌࡀ ࡕࡍࡀࡀࡖ | CGH ࡀࡕࡉࡀࡅࡀࡔ; I ࡇࡕࡀࡉࡅࡀࡔ ࡀࡕࡉࡅࡀࡔ; J‬‬ ‫‪ABD ࡀࡓࡁࡀࡂ; CGH ࡀࡉࡉࡀࡌࡃࡀࡒ ࡀࡓࡁࡀࡂ :ࡀࡓࡁࡀࡂ 23 A ࡊࡀࡌࡐࡅࡁࡀ :ࡊࡀࡌࡐࡅࡁ | J ࡊࡀࡕࡅࡔ :ࡊࡀࡕࡅࡔࡅ 22 >ABCD :ࡊࡀࡋࡉࡃࡋ | B‬‬

Translation | 109

18:151 – 19:23

John teaches in the night,

Johannes in the evenings of the night.

John teaches in the night,

and says,

19. I shine forth in the name of my father,

and praise the man, my creator.331

I delivered my soul from the world

from the works that are evil and not right

The Seven question me,

the dead who have not seen Life.

They say, 5 “By whose strength do you stand,

and in whose praise do you teach?”

I say to them, “In my father’s strength I stand

and in praise of the man, my transplanter.

I have built no house332 in Judaea,

and set no throne in Jerusalem.

I did not love the rose garland,

nor intercourse with lovely women.

10 I have not loved defects,

nor the intellect that drank wine.333

I did not love physical sustenance,

nor has envy found any place with me.

I have not forgotten my evening devotionals,

nor have I forgotten the sublime Jordan.

I have not forgotten my baptism,

nor have I forgotten my pure sign.

I have not forgotten Sunday,

nor has the Daybreak condemned me.334

15 I have not forgotten Shelmey and Nedbey,

whose domain is the house of Greatness.

They purify me and raise me up,

and know that is no flaw or imperfection in me.”

When John had said this,335

Life was thoroughly336 pleased with him.

The Seven greeted him,

and the Twelve bowed before him,

and said these things to him, 20 “Out of all you said,

John, you have not lied about anything.

Your voice is pleasant and lovely,

and no one compares to you.

Beautiful is your speech within your mouth

and precious is the word given to you.

The mantle, which the First Life

gave to Adam, the first man,337

331 Literally “my planter.” ABCD have “my taker.” 332 I “no great house.” 333 GHIJ have “nor whoever drank wine.” 334 Daybreak is literally “the face of day;” GHIJ simply have “nor has the face condemned me,” but the word “of day” is copied into the margin of I. 335 GHJ “so.” 336 Literally “from head to head.” 337 ABD have “Adam, the man.”

‫‪110 | Text‬‬

‫‪25‬‬

‫‪30‬‬

‫ࡋࡁࡅࡔࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡃࡌࡀࡉࡉࡀ‬ ‫ࡋࡁࡅࡔࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡃࡌࡀࡉࡉࡀ‬ ‫ࡋࡁࡅࡔࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡃࡌࡀࡉࡉࡀ‬ ‫ࡄࡀࡔࡕࡀ ࡏࡄࡀࡁࡋࡀࡊ ࡏࡋ ࡃࡉࡋࡀࡊ‬ ‫ࡖࡎࡀࡋࡒࡉࡕ ࡅࡎࡀࡋࡉࡒ ࡌࡉࡀࡍࡊ‬ ‫ࡅࡊࡋ ࡌࡀࡍ ࡖࡉࡍࡆࡃࡀࡉࡊࡀ‬ ‫ࡅࡊࡋ ࡖࡋࡀࡉࡍࡆࡃࡀࡉࡊࡀ‬

‫ࡋࡓࡀࡌ ࡂࡀࡁࡓࡀ ࡏࡄࡀࡁࡋࡇ‬ ‫ࡋࡔࡅࡓࡁࡀࡉ ࡂࡀࡁࡓࡀ ࡏࡄࡀࡁࡋࡇ‬ ‫ࡋࡔࡅࡌ ࡁࡓ ࡅࡍ ࡏࡄࡀࡁࡋࡇ‬ ‫ࡏࡄࡀࡁࡋࡀࡊ ࡉࡀࡄࡉࡀ‬ ‫ࡁࡀࡉࡕࡀ ࡁࡀࡑࡃࡉࡀ ‖ ࡌࡔࡕࡁࡉࡒ‬ ‫ࡉࡍࡎࡀࡒ ࡋࡅࡀࡕࡀࡊ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡁࡌࡀࡈࡀࡓࡀࡕࡀ ࡉࡍࡔࡕࡀࡉࡀࡋ‬

‫]‪[79‬‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬ ‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬

‫ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ‬ ‫ࡅࡀࡌࡀࡓ‬

‫ࡁࡔࡅࡌࡀ ࡖࡔࡀࡀࡍࡉ ࡅࡌࡀࡍࡓࡊࡉࡀ‬

‫‪5‬‬

‫‪10‬‬

‫ࡔࡀࡌࡉࡔ ࡏࡕࡉࡁ ࡁࡅࡑࡓࡕࡀ‬ ‫ࡀࡓࡁࡀ ࡆࡉࡒࡉࡀ ࡖࡁࡀࡉࡕࡀ‬ ‫ࡔࡀࡌࡉࡔ ࡋࡅࡐࡌࡇ ࡉࡐࡄࡕࡇ‬ ‫ࡏࡕࡋࡀࡊ ࡕࡋࡀࡕࡀ ࡕࡉࡉࡊࡀ‬ ‫ࡏࡕࡋࡀࡊ ࡌࡍ ࡌࡔࡀࡋࡊࡉࡋ ࡎࡉࡐࡕࡍࡀ‬ ‫ࡏࡕࡋࡀࡊ ࡋࡐࡅࡂࡕࡀ ࡓࡀࡁࡕࡉࡀ‬ ‫ࡗ ࡕࡉࡆࡀࡋ ࡋࡁࡉࡕ ࡓࡁࡉࡀ‬ ‫ࡉࡀࡄࡉࡀ ࡋࡅࡐࡌࡇ ࡉࡐࡄࡕࡇ‬ ‫ࡀࡀࡍࡕ ࡕࡉࡉࡊࡀ ࡌࡉࡔࡀࡋ ࡔࡀࡋࡉࡕ‬ ‫ࡄࡀࡆࡉࡍ ࡌࡔࡀࡋࡊࡉࡋࡉࡀ ࡎࡉࡐࡕࡍࡀ‬ ‫ࡂࡉࡈࡓࡅࡉࡀ ࡋࡐࡅࡂࡕࡀ‬ ‫ࡄࡀࡕࡌࡀ ࡖࡌࡀࡋࡀࡊ ࡌࡀࡕࡀࡍ ࡏࡋࡇ‬

‫ࡅࡎࡉࡓࡀ ࡏࡕࡉࡁ ࡁࡕࡀࡋࡉࡀ‬ ‫ࡋࡀࡂࡈࡉࡀ ࡂࡀࡍࡀࡐࡉࡄࡅࡍ ࡄࡃࡀࡃࡉࡀ ࡅࡋࡀࡀࡍࡔࡌࡉࡀ‬ ‫ࡅࡋࡇ ࡋࡉࡀࡄࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ‬ ‫ࡕࡀࡂࡀ ࡖࡔࡀࡅࡉࡋࡇ ࡋࡅࡊࡋࡇ ࡀࡋࡌࡀ‬ ‫ࡖࡓࡀࡃࡉࡀ ࡄࡀࡀࡊ ࡁࡉࡀࡓࡃࡀࡍ‬ ‫ࡖࡄࡀࡀࡊ ࡓࡀࡃࡉࡀ ࡁࡉࡉࡍࡀ ࡌࡀࡉ ࡋࡌࡀࡉ‬ ‫ࡒࡅࡃࡀࡌ ࡓࡁࡉࡀ ࡀࡃࡀࡊࡓ ࡏࡋࡀࡊ‬ ‫ࡅࡋࡇ ࡋࡔࡀࡌࡉࡔ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ ‖‬ ‫ࡅࡕࡀࡂࡀࡊ ࡀࡍࡈࡓࡉࡀ ࡂࡌࡉࡓࡉࡀ ࡏࡋࡇ‬ ‫ࡂࡉࡅࡀࡕ ࡏࡒࡀࡓࡀ‬ ‫ࡖࡓࡀࡃࡉࡀ ࡁࡉࡉࡍࡀ ࡌࡀࡉ ࡋࡌࡀࡉ‬ ‫ࡖࡂࡀࡉࡓࡀ ࡁࡔࡅࡌࡀࡊ‬

‫]‪[80‬‬

‫‪J ࡊࡀࡋࡉࡃࡋ ࡊࡀࡋࡁࡀࡄࡏ ࡊࡀࡋࡉࡃࡋ :ࡊࡀࡋࡉࡃ ࡋࡏ ࡊࡀࡋࡁࡀࡄࡏ 27 J ࡀࡉࡋࡁࡀࡄࡏ :ࡇࡋࡁࡀࡄࡏ 26 J ࡀࡉࡋࡁࡀࡄࡏ :ࡇࡋࡁࡀࡄࡏ 25 J ࡀࡉࡋࡁࡀࡄࡏࡖ :ࡇࡋࡁࡀࡄࡏ | C ࡀࡔࡅࡁࡋࡀ :ࡀࡔࡅࡁࡋ 24‬‬

‫;ࡏࡄࡀࡁࡋࡀࡊ ࡋࡃࡉࡋࡀࡊ ‪GH ࡀࡉࡃࡀࡄࡁ; J ࡉࡀࡃࡀࡄࡁ :ࡀࡉࡃࡑࡀࡁ | J ࡀࡒࡋࡀࡎࡅ :ࡒࡉࡋࡀࡎࡅ | AD ࡕࡉࡒࡉࡋࡀࡎࡖ; B ࡕࡉࡒࡋࡉࡎࡖ :ࡕࡉࡒࡋࡀࡎࡖ 28 >HJ; I ࡊࡀࡋࡁࡀࡄࡏ :2ࡊࡀࡋࡁࡀࡄࡏ | GHI‬‬

‫;ࡁࡉࡑࡃࡉࡀ ‪:ࡍࡀࡌ | >D :ࡓࡅࡍࡄ ࡓࡀࡕࡀࡋ ࡊࡀࡕࡀࡅࡋ ࡒࡀࡎࡍࡉ ࡀࡊࡉࡀࡃࡆࡍࡉࡖ ࡍࡀࡌ ࡋࡊࡅ 29 B ࡒࡉࡁࡕࡀࡔࡌ; GJ ࡒࡀࡁࡔࡉࡌ; H ࡒࡉࡁࡉࡕࡔࡉࡌ; I ࡒࡉࡁࡕࡔࡌ :ࡒࡉࡁࡕࡔࡌ | B ࡀࡓࡑࡉࡁ; D‬‬ ‫ࡌࡀࡍ ‪I ࡀࡊࡉࡀࡃࡆࡍࡉࡀࡋࡖ :ࡀࡊࡉࡀࡃࡆࡍࡉࡀࡋࡖ | ABD ࡍࡀࡌ ࡋࡊࡅ; I ࡍࡀࡌ ࡋࡊࡅ :ࡋࡊࡅ 30 J ࡒࡉࡎࡍࡉ :ࡒࡀࡎࡍࡉ | AB ࡀࡊࡉࡀࡃࡆࡍࡉ; GHJ ࡀࡊࡉࡀࡃࡆࡖ; I ࡀࡊࡉࡀࡃࡆࡍࡉࡖ :ࡀࡊࡉࡀࡃࡆࡍࡉࡖ | >GHJ; I‬‬

‫;ࡖࡋࡀࡆࡃࡀࡉࡊࡀ ‪ࡍࡀࡀࡄࡅࡉࡅ :ࡍࡀࡀࡄࡅࡉ | C ࡀࡉࡋࡉࡋࡁ :ࡀࡉࡅࡋࡉࡋࡁ 32 G ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | IJ ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 31 ADHJ ࡋࡉࡉࡀࡕࡔࡍࡉ :ࡋࡀࡉࡀࡕࡔࡍࡉ | B ࡀࡊࡉࡀࡃࡆࡍࡉࡀࡋ; CG ࡀࡊࡉࡀࡃࡆࡏࡀࡋࡖ; HJ‬‬ ‫‪BD ࡀࡕࡓࡅࡑࡀࡁ :ࡀࡕࡓࡑࡅࡁ 1 GH ࡀࡉࡊࡓࡍࡀࡌ :ࡀࡉࡊࡓࡍࡀࡌࡅ | GHJ ࡀࡕࡅࡔࡁ :ࡀࡌࡅࡔࡁ 34 C ࡀࡉࡋࡉࡋࡁ :ࡀࡉࡅࡋࡉࡋࡁ 33 AC ࡀࡔࡌࡉࡓࡁ; D ࡀࡔࡌࡀࡓࡁ :ࡀࡉࡔࡌࡀࡓࡁ | ACJ‬‬ ‫ࡁࡅࡑࡓࡕࡀ ࡅࡎࡉࡓࡀ ࡏࡕࡉࡁ‪:ࡀࡉࡄࡀࡉࡋ | BHJ ࡀࡉࡄࡀࡉࡋࡅ :ࡀࡉࡄࡀࡉࡋ ࡇࡋࡅ | J ࡀࡉࡌࡐࡅࡋ :ࡇࡌࡐࡅࡋ 3 AC ࡀࡉࡃࡀࡃࡄࡀ :ࡀࡉࡃࡀࡃࡄ 2 C ࡁࡉࡕࡏ ࡀࡓࡉࡎࡅ ࡀࡕࡓࡑࡅࡁ ࡁࡉࡕࡏ ࡀࡓࡉࡎࡅ ࡀࡕࡓࡑࡅࡁ :‬‬ ‫ࡖࡉࡀࡄࡉࡀ ‪>H :ࡍࡌ | H ࡊࡀࡋࡕ :ࡊࡀࡋࡕࡏ 5 IJ ࡀࡊࡉࡀࡕ :ࡀࡊࡉࡉࡕ | C ࡀࡕࡀࡋࡕࡀ; >B; GH ࡕࡀࡋࡕ :ࡀࡕࡀࡋࡕ | GH ࡊࡀࡋࡕ; J ࡊࡉࡋࡕ :ࡊࡀࡋࡕࡏ 4 J ࡀࡉࡋࡓࡀࡌࡍࡉࡖ :ࡇࡋࡓࡀࡌࡍࡉࡖ | G‬‬ ‫ࡌࡔࡀࡋࡊࡉࡋ‪ࡊࡀࡋࡕࡏ ࡍࡀࡃࡓࡀࡉࡁ 6–5 C ࡀࡉࡃࡀࡓࡖ ࡊࡀࡀࡄ; GIJ ࡀࡉࡃࡀࡓ ࡊࡀࡀࡄࡖ; H ࡀࡉࡃࡀࡓ ࡊࡀࡄࡖ :ࡊࡀࡀࡄ ࡀࡉࡃࡀࡓࡖ | ABD ࡀࡋࡉࡊࡋ ࡔࡀࡌ; CGHI ࡋࡉࡊࡋࡔࡀࡌ; J ࡀࡉࡋࡉࡊࡋࡔࡀࡌ :‬‬ ‫ࡋࡐࡅࡂࡕࡀ ࡓࡀࡁࡕࡉࡀ ࡖࡄࡀࡀࡊ‪:ࡇࡋࡅ | J ࡀࡉࡌࡐࡅࡋ :ࡇࡌࡐࡅࡋ 8 GHJ ࡉࡀࡋࡏ; I ࡍࡀࡋࡏ :ࡊࡀࡋࡏ | AD ࡕࡉࡁ ࡋࡏ :ࡕࡉࡁࡋ 7 B ࡉࡍࡀࡉࡀࡁ; D ࡀࡍࡉࡉࡀࡁ :ࡀࡍࡉࡉࡁ | H ࡀࡕࡂࡋࡐࡅ :ࡀࡕࡂࡅࡐࡋ 6 >B :‬‬ ‫‪ࡋࡉࡋࡊࡉࡔࡀࡌ :ࡀࡉࡋࡉࡊࡋࡀࡔࡌ | ACGJ ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 10 G ࡇࡓࡉࡌࡂ :ࡀࡉࡓࡉࡌࡂ | GHJ ࡊࡀࡋࡉࡀࡔ :ࡕࡉࡋࡀࡔ | J ࡀࡊࡉࡀࡕ :ࡀࡊࡉࡉࡕ 9 GJ ࡔࡉࡌࡀࡔࡖ; H ࡔࡉࡌࡀࡔ :ࡔࡉࡌࡀࡔࡋ | >J‬‬ ‫‪D ࡀࡍࡉࡉࡀࡁ :ࡀࡍࡉࡉࡁ | B ࡀࡉࡓࡀࡃࡖ :ࡀࡉࡃࡀࡓࡖ 11 A ࡀࡉࡋࡊࡉࡔࡀࡌ; B ࡀࡉࡋࡉࡊࡋࡔࡀࡌ; CGHI ࡋࡉࡊࡋࡔࡀࡌ; D ࡀࡉࡋࡊࡉࡔࡉࡌ; J‬‬

Translation | 111

19:24 – 20:12

the mantle, which the First Life

gave to Ram, the man,

25 the mantle, which the First Life

gave to Shorbey, the man,

the mantle, which the First Life

gave to Shem, Noah’s son,

he has now given to you,

he gave it to you, John,

so you might rise, and it with you,

the house will be left in the shackles.338

All those who are found without sin

will rise with you to light’s place.339

All those who are not righteous

will be interrogated in the penitentiaries.

30

And Life triumphs!

John teaches in the night,

Johannes in the evenings of the night.

John teaches in the night

and says,

In the name of340 the sublime, strange one! 20. The sun sat in its seclusion,

and the moon reposed in an eclipse.

The four winds of the house

grasp one another’s wings, and breathe not.

The sun opens his mouth,

and says to John in Jerusalem,

“You have three halos,

a crown worth the whole world.

5 You have a ship from the perfect,341

which travels here in the Jordan.

You have the Greater Pəlugtā,

which goes here between the waters.

If you go to the Great [Life]’s house,

remember us before the Great [Life].”342

John opened his mouth,

and spoke to the sun in Jerusalem,

“You have surely requested the halos,343

and the perfect guard your crown.344

10 This perfect ship345

is Glory’s Pride.

They formed Pəlugtā,

which goes between the waters.

The king’s seal was placed upon her,

so she cavorts in your name,

338 B “left defective,” GH “left in the breast,” J “left in my breast.” 339 Line 29 is missing from D. 340 GHJ “in the speech of.” 341 Unclear. 342 Perhaps, “I will call on you,” but more likely in place of əlak, read əlan with I or əlai with GHJ. 343 GHJ “The halos have surely asked you.” 345 Unclear. The syntax is noteworthy, although adjectives with the meaning “wonderful” or “extraordinary” can precede substantives.

‫‪112 | Text‬‬

‫‪15‬‬

‫ࡅࡀࡆࡋࡀ ࡋࡁࡉࡕ ࡒࡉࡒࡋࡉࡀ‬ ‫ࡒࡀࡓࡁࡀ ࡌࡍ ࡆࡀࡅࡀ ࡖࡀࡍࡔࡐࡇ‬ ‫ࡗ ࡔࡀࡋࡌࡅ ࡉࡍࡃࡓࡇ ࡅࡀࡍࡒࡐࡀ‬ ‫ࡅࡋࡀࡌࡒࡀࡉࡌࡀ ࡋࡃࡀࡅࡓࡀ ࡕࡀࡒࡀࡍ‬

‫ࡁࡀࡉࡀ ࡁࡉࡍࡀ ࡋࡀࡌࡀࡔࡀࡊ‬ ‫ࡋࡀࡔࡉࡄࡀ ࡋࡁࡉࡕ ࡄࡉࡉࡀ‬

‫ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫‪10‬‬

‫‪15‬‬

‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬ ‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬

‫ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ‬ ‫ࡅࡀࡌࡀࡓ‬

‫ࡖࡋࡀࡅ ࡁࡀࡋࡄࡅࡃࡀࡉ ࡀࡀࡍ ࡀࡆࡉࡋࡀࡍ ࡅࡀࡕࡉࡀࡍ‬ ‫ࡅࡌࡀࡍ ࡃࡀࡓࡉࡔ ࡁࡃࡓࡀࡔࡀࡉ‬ ‫ࡗ ࡄࡀࡉࡆࡉࡍ ࡀࡌࡀࡓ ࡉࡀࡄࡉࡀ‬ ‫ࡌࡉࡓࡉࡀࡉ ࡅࡏࡉࡍࡔࡁࡀࡉ ࡁࡀࡉࡊࡀࡍ‬ ‫ࡅࡀࡌࡓࡀࡍ‬ ‫ࡀࡉࡍࡍ ࡉࡍࡆࡀࡋ ࡅࡀࡀࡍࡕ ࡕࡉࡅࡐࡔ‬ ‫ࡀࡀࡍ ࡏࡆࡀࡋ ࡅࡀࡀࡍࡕ ࡕࡉࡅࡐࡔ‬ ‫ࡀࡀࡍ ࡏࡆࡀࡋ ࡅࡀࡀࡍࡕ ࡕࡉࡅࡐࡔ‬ ‫ࡉࡀࡄࡉࡀ ࡋࡅࡐࡌࡇ ࡉࡐࡄࡕࡇ‬ ‫ࡌࡉࡀࡀࡊ ࡖࡄࡉࡋࡀࡐࡍ ࡁࡏࡌࡓࡅࡌ‬ ‫ࡌࡉࡀࡀࡊ ࡖࡄࡉࡋࡀࡐࡍ ࡁࡏࡌࡓࡅࡌ‬ ‫ࡏࡅ ࡌࡉࡑࡉࡕ ࡋࡌࡉࡆࡉࡁࡀࡍࡍ‬ ‫ࡏࡅ ࡌࡉࡑࡉࡉࡕ ࡋࡌࡉࡆࡉࡁࡀࡍࡍ‬ ‫ࡏࡅ ࡌࡉࡑࡉࡉࡕ ࡋࡌࡉࡆࡉࡁࡀࡍࡍ‬ ‫ࡏࡉࡍࡔࡁࡀࡉ ࡋࡅࡐࡌࡇ ࡕࡐࡀࡄࡕࡇ‬

‫ࡌࡀࡄࡅ ࡁࡍࡉࡄࡀ ࡖࡃࡀࡌࡉࡋࡉࡀ ࡋࡃࡉࡋࡉࡀ‬ ‫ࡅࡌࡀࡍ ࡌࡀࡌࡋࡉࡋ ࡁࡒࡀࡋࡀࡉ ࡔࡀࡉࡍࡀ‬ ‫ࡕࡀࡓࡕࡉࡍ ࡏࡔࡍࡉࡀ ࡁࡀࡉࡊࡀࡍ‬ ‫ࡅࡃࡉࡌࡀࡉࡄࡉࡍ ࡖࡕࡀࡓࡕࡉࡉࡍࡍ ࡀࡍࡕࡓࡀࡍ‬ ‫ࡄࡆࡉࡀ ‖ ࡏࡃࡉࡋࡌࡀ ࡌࡀࡔࡊࡉࡋࡀࡕࡋࡉࡀ‬ ‫ࡄࡆࡉࡀ ࡏࡃࡉࡋࡌࡀ ࡌࡀࡔࡊࡉࡋࡀࡕࡋࡉࡀ‬ ‫ࡄࡀࡆࡉࡍ ࡏࡃࡉࡋࡌࡀ ࡌࡀࡋࡉࡀ ࡌࡀࡋࡂࡉࡈࡀࡕࡋࡉࡀ‬ ‫ࡅࡏࡋ ࡏࡉࡍࡔࡁࡀࡉ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ‬ ‫ࡌࡉࡀࡀࡊ ࡖࡄࡉࡋࡀࡐࡍ ࡁࡉࡕ ࡓࡅࡓࡁࡉࡀ‬ ‫ࡖࡀࡀࡍࡕ ࡋࡃࡉࡋࡉࡀ ࡆࡀࡁࡀࡍࡕࡋࡉࡀ‬ ‫ࡀࡉࡕࡀࡉ ࡄࡉࡋࡉࡊ ࡅࡆࡅࡁࡉࡍࡍ‬ ‫ࡀࡉࡕࡀࡉ ࡌࡀࡓࡂࡀࡉࡍࡀࡕࡉࡊ ࡅࡆࡉࡁࡉࡍࡍ‬ ‫ࡀࡉࡕࡀࡉ ࡃࡀࡄࡁࡉࡊ ࡅࡆࡉࡁࡉࡍࡍ‬ ‫ࡅࡋࡇ ࡋࡉࡀࡄࡉࡀ ࡖࡕࡉࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ‬

‫]‪[81‬‬

‫‪B ࡀࡄࡉࡔࡋ :ࡀࡄࡉࡔࡀࡋ | B ࡌࡅࡋࡀࡔ; I ࡀࡌࡋࡀࡔ; J ࡌࡋࡀࡔࡖ :ࡅࡌࡋࡀࡔ 15 GHIJ ࡊࡀࡔࡀࡌࡀࡋࡅ :ࡊࡀࡔࡀࡌࡀࡋ | ABC ࡀࡉࡉࡀࡁ; I ࡀࡉࡉࡀࡁ :ࡀࡉࡀࡁ | ABC ࡀࡉࡐࡔࡍࡀࡖ :ࡇࡐࡔࡍࡀࡖ 14‬‬

‫‪ࡍࡉࡕࡀࡅ :ࡍࡀࡉࡕࡀࡅ | C ࡉࡀࡃࡅࡄࡋࡉࡁ; E fragment 2 begins here :ࡉࡀࡃࡅࡄࡋࡀࡁ 1 AC ࡀࡉࡔࡌࡉࡓࡁ :ࡀࡉࡔࡌࡀࡓࡁ | AC ࡍࡀࡀࡄࡅࡉࡅ :ࡍࡀࡀࡄࡅࡉ 18 H ࡀࡓࡅࡀࡃ ࡋࡏ :ࡀࡓࡅࡀࡃࡋ 16‬‬ ‫‪ࡀࡉࡔࡁࡀࡓࡃࡁ; CD ࡉࡀࡔࡁࡀࡓࡃࡁ; J ࡀࡉࡔࡀࡓࡃࡁ :ࡉࡀࡔࡀࡓࡃࡁ | >ABD :ࡔࡉࡓࡀࡃ | J ࡍࡌࡅ :1ࡍࡀࡌࡅ 2 H ࡇࡋࡉࡃࡋ :ࡀࡉࡋࡉࡃࡋ | HJ ࡇࡋࡉࡌࡀࡃࡖ :ࡀࡉࡋࡉࡌࡀࡃࡖ | HI ࡍࡅࡀࡌ :ࡅࡄࡀࡌ | BD‬‬ ‫‪:ࡍࡀࡊࡉࡀࡁ | G ࡉࡀࡉࡓࡉࡌࡅ; I ࡉࡀࡉࡓࡀࡌ :ࡉࡀࡉࡓࡉࡌ 4 ADG ࡀࡊࡉࡀࡁ :ࡍࡀࡊࡉࡀࡁ | A ࡍࡀࡕࡓࡀࡕ :ࡍࡉࡕࡓࡀࡕ | ABD ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 3 ABD ࡋࡉࡋࡀࡌ :ࡋࡉࡋࡌࡀࡌ | J ࡍࡌࡅ :2ࡍࡀࡌࡅ | AB‬‬ ‫ࡖࡁࡀࡉࡊࡀࡍ ‪GH ࡇࡋࡕࡀࡋࡉࡊࡔࡀࡌࡅ; J ࡇࡋࡕࡀࡋࡉࡊࡔࡀࡌ :ࡀࡉࡋࡕࡀࡋࡉࡊࡔࡀࡌ | ACD ࡍࡉࡆࡉࡀࡄ; B ࡍࡉࡆࡀࡄ :ࡀࡉࡆࡄ 6 H ࡍࡉࡓࡌࡀࡅ :ࡍࡀࡓࡌࡀࡅ 5 DJ ࡍࡍࡅࡉࡕࡓࡀࡕࡖ :ࡍࡍࡉࡉࡕࡓࡀࡕࡖ | AD‬‬ ‫;ࡌࡀࡔࡊࡉࡋࡀࡋࡕࡋࡉࡀ ‪B ࡀࡉࡋࡕࡋࡀࡋࡉࡊࡔࡀࡌ :ࡀࡉࡋࡕࡀࡋࡉࡊࡔࡀࡌ | AD ࡍࡉࡆࡉࡀࡄ; B ࡍࡉࡆࡀࡄ :ࡀࡉࡆࡄ | AD ࡋࡉࡆࡏ; BEGHJ ࡋࡀࡆࡍࡉ :ࡋࡀࡆࡏ | BGJ ࡍࡍࡉࡀ; E ࡍࡍࡀࡀ :ࡍࡀࡀ 7 B‬‬ ‫‪:ࡀࡉࡋࡀࡌ | >C :ࡀࡌࡋࡉࡃࡏ | B ࡋࡀࡆࡍࡉ ࡍࡍࡉࡀ :ࡋࡀࡆࡏ ࡍࡀࡀ 8 >EGHJ; I ࡀࡌࡋࡉࡃࡏ ࡍࡉࡆࡀࡄ ࡔࡐࡅࡉࡕ ࡕࡍࡀࡀࡅ ࡋࡀࡆࡏ ࡍࡀࡀ ࡀࡉࡋࡕࡀࡋࡉࡊࡔࡀࡌ :ࡀࡌࡋࡉࡃࡏ ࡍࡉࡆࡀࡄ ࡔࡐࡅࡉࡕ ࡕࡍࡀࡀࡅ ࡋࡀࡆࡏ ࡍࡀࡀ ࡀࡉࡋࡕࡀࡋࡉࡊࡔࡀࡌ 8–7‬‬ ‫ࡖࡌࡀࡋࡉࡀ ‪EHI ࡉࡀࡁࡔࡍࡉࡏࡋࡅ; J ࡀࡁࡔࡍࡉࡏࡋࡅ :ࡉࡀࡁࡔࡍࡉࡏ ࡋࡏࡅ | J ࡀࡉࡌࡐࡅࡋ :ࡇࡌࡐࡅࡋ 9 E ࡀࡉࡋࡕࡀࡈࡉࡂࡋࡀࡌࡅ; H ࡇࡋࡕࡀࡈࡀࡂࡋࡀࡌࡅ; J ࡀࡉࡋࡕࡉࡈࡉࡂࡋࡀࡌࡅ :ࡀࡉࡋࡕࡀࡈࡉࡂࡋࡀࡌ | I‬‬ ‫‪EGHJ ࡍࡐࡀࡋࡉࡄ :ࡍࡐࡀࡋࡉࡄࡖ 11 EGHJ ࡍࡐࡀࡋࡉࡄ :2ࡍࡐࡀࡋࡉࡄࡖ | EGHJ ࡊࡀࡀࡉࡌࡅ :2ࡊࡀࡀࡉࡌ | BEG ࡌࡅࡓࡌࡁ; HJ ࡌࡅࡓࡌࡅࡏࡁ :ࡌࡅࡓࡌࡏࡁ | EGHJ ࡍࡐࡀࡋࡉࡄ :1ࡍࡐࡀࡋࡉࡄࡖ 10‬‬ ‫ࡁࡏࡌࡓࡅࡌ‪>GHJ :ࡍࡍࡉࡁࡅࡆࡅ ࡊࡉࡋࡉࡄ ࡉࡀࡕࡉࡀ ࡍࡍࡀࡁࡉࡆࡉࡌࡋ ࡕࡉࡑࡉࡌ ࡅࡏ 12 H ࡇࡋࡕࡍࡀࡁࡀࡆ :ࡀࡉࡋࡕࡍࡀࡁࡀࡆ | B ࡕࡍࡀࡀ; H ࡕࡀࡍࡀࡖ :ࡕࡍࡀࡀࡖ | BEG ࡌࡅࡓࡌࡁ; HJ ࡌࡅࡓࡌࡅࡏࡁ :‬‬ ‫ࡌࡉࡑࡉࡕ‪ACDE ࡕࡉࡑࡉࡌ; I ࡕࡉࡉࡑࡉࡌ; J ࡕࡉࡉࡑࡀࡌ :ࡕࡉࡉࡑࡉࡌ 13 C ࡊࡉࡀࡉࡋࡉࡄ :ࡊࡉࡋࡉࡄ | B ࡉࡀࡕࡀ; C ࡀࡉࡕࡉࡀ :ࡉࡀࡕࡉࡀ | B ࡉࡍࡀࡁࡉࡆࡉࡌࡋ; H ࡍࡍࡀࡀࡁࡉࡆࡉࡌࡋ :ࡍࡍࡀࡁࡉࡆࡉࡌࡋ | I ࡕࡉࡉࡑࡉࡌ :‬‬ ‫ࡋࡌࡉࡆࡉࡁࡀࡍࡍ‪H ࡍࡍࡀࡁࡅࡆࡅ; J ࡍࡍࡉࡁࡅࡆࡅ :ࡍࡍࡉࡁࡉࡆࡅ | ABD ࡊࡉࡕࡀࡍࡉࡉࡂࡓࡀࡌ; J ࡊࡀࡕࡀࡍࡉࡉࡂࡓࡀࡌ :ࡊࡉࡕࡀࡍࡉࡀࡂࡓࡀࡌ | B ࡉࡀࡕࡀ; C ࡀࡉࡕࡉࡀ :ࡉࡀࡕࡉࡀ | B ࡉࡍࡀࡁࡉࡆࡉࡌࡋ; J ࡍࡍࡀࡁࡀࡆࡉࡌ ࡋࡏ :‬‬ ‫‪ABD ࡊࡉࡁࡄࡀࡆ; J ࡊࡀࡁࡄࡀࡃ :ࡊࡉࡁࡄࡀࡃ | B ࡉࡀࡕࡀ; C ࡀࡉࡕࡉࡀ :ࡉࡀࡕࡉࡀ | B ࡉࡍࡀࡁࡉࡆࡉࡌࡋ; H ࡍࡍࡀࡁࡉࡆࡉࡌࡋ; J ࡍࡍࡉࡁࡀࡆࡉࡌ ࡋࡏ :ࡍࡍࡀࡁࡉࡆࡉࡌࡋ | ABCD ࡕࡉࡑࡉࡌ; J ࡕࡉࡉࡑࡀࡌ :ࡕࡉࡉࡑࡉࡌ 14‬‬ ‫ࡅࡆࡉࡁࡉࡍࡍ‪I ࡀࡉࡋࡓࡀࡌࡉࡕࡖ :ࡇࡋࡓࡀࡌࡉࡕࡖ | H ࡀࡉࡄࡀࡉ ࡇࡋࡅ; J ࡀࡉࡄࡀࡉࡋࡏࡅ :ࡀࡉࡄࡀࡉࡋ ࡇࡋࡅ | C ࡇࡕࡄࡀࡐࡕࡀ; EGHJ ࡇࡕࡀࡐࡕ :ࡇࡕࡄࡀࡐࡕ 15 H ࡍࡍࡀࡁࡅࡆࡅ; I ࡍࡍࡉࡁ ࡆࡅ; J ࡍࡍࡉࡁࡅࡆࡅ :‬‬

Translation | 113

20:13 – 21:15

and goes to the place of dunghills. She fights with her own spouse, 15 When her vows were completed and she left,

She was not worthy of Life’s house,

she seeks her sons but does not find them. she was not worthy of Life’s house. and was not raised to the everlasting abode.

And Life is praised!

John teaches in the night,

Johannes in the evenings of the night

John teaches in the night

and says,

21. “Did I not go away alone and return?

Which prophet is like me,

and who teaches with my lessons,346

and who speaks with my sublime voice?”

When John said so,347

two women cry:

Meryey and Elizabeth cry,

and the tears of the two women flow.

5 And they say,

“We shall go, and you will stay,

see that you do not make us348 stumble.

I shall go,349 and you will stay,

see that you do not make me stumble.350

I shall go, and you will stay,

see that you do not let grief take me.”

John opens his mouth,

and says to Elizabeth in Jerusalem,

10 “Who is there, to replace me on high?

Who is there, to replace me in the Great’s house?

Who is there, to replace me on high,

so that you can ransom me?

If you can ransom me,

bring your gems and purchase me.351

If you can ransom me,

bring your pearls and purchase me.

If you can ransom me,

bring your gold and purchase me.”

15 Elizabeth opens her mouth

346 347 348 349 350 351

and speaks to John in Jerusalem,

ABCD “banners.” ABD “this.” In place of makšilāt-ley, read makšilāt-lan. BEGH “we shall go.” Line 7 is missing from EGHIJ; it is copied into the margins of I. Line 12 is missing from GHJ.

114 | Text

ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡊࡀࡋࡉࡃࡋ ࡊࡀࡋࡉࡌࡀࡃ ࡍࡀࡌࡅ ࡀࡉࡋࡉࡃࡋ ࡀࡉࡌࡀࡃ ࡍࡀࡌ [82]

[83]

ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡕࡀࡋࡈࡉࡁ ࡀࡕࡉࡀࡓࡅࡏ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡍࡅࡓࡒࡀࡋ ࡀࡉࡉࡅࡓࡀࡒ ࡍࡀࡐࡒࡍࡀࡀࡋ ࡀࡉࡁࡅࡆࡋ ࡀࡉࡍࡔࡏࡅ ࡀࡒࡓࡀ ࡍࡀࡉࡈࡀࡌ ࡍࡉࡄࡉࡀࡌࡉࡃࡅ ࡊࡀࡁࡅ ࡉࡀࡋࡀࡒࡋ ࡇࡌࡉࡔ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡀࡉࡃࡉࡑࡀࡀࡋ ࡀࡉࡃࡀࡉࡑࡀࡅ ࡍࡀࡔࡁࡀࡋࡀࡋ ࡀࡁࡑࡉࡖ ࡀࡍࡉࡀࡌ ࡍࡀࡉࡌࡀࡓࡀࡋ ࡀࡉࡓࡌࡅࡄ ࡀࡕࡀࡓࡀࡄࡅ ࡀࡓࡅࡍࡀࡁ ࡍࡅࡄࡉࡐࡀࡍࡀ ࡍࡉࡆࡀࡄࡀࡋ ࡌࡀࡒ ࡀࡍࡉࡅࡑࡈࡏ ࡀࡍࡉࡅࡑࡈࡏࡁ ࡀࡉࡌ ࡍࡅࡌࡋࡀࡔ ࡀࡌࡀࡋࡔ ࡀࡍࡉࡍࡅ ࡓࡀࡌࡀࡅ ࡃࡉࡂࡎ ࡀࡕࡃࡅࡂࡉࡎ ࡐࡀࡃࡀࡂ ࡓࡐࡀࡑࡉ ࡇࡋࡕࡀࡃࡂࡀࡎࡖ ࡀࡓࡁࡀࡂࡋ ‖ ࡇࡁࡅࡈࡅ ࡊࡅࡓࡀࡂࡀࡋ ࡀࡌࡋࡀࡋ ࡇࡕࡒࡀࡁࡔ ࡍࡀࡒࡉࡓࡅ ࡊࡅࡆࡉࡄࡓࡀࡔࡀࡋ ࡍࡅࡄࡉࡀࡋࡍࡉࡉࡌࡀࡋࡅ ࡊࡀࡑࡓࡅࡏ ࡍࡌ ࡊࡀࡓࡀࡌࡋ ࡀࡋࡅࡏࡖ ࡀࡉࡃࡀࡁࡅࡏ ࡕࡃࡀࡁࡀࡋࡅ ࡕࡁࡀࡆࡅࡀࡕࡔࡏࡅ ࡕࡒࡀࡓࡐࡀࡕࡏ

ࡃࡅࡄࡀࡉࡁ ࡊࡀࡋࡉࡃࡋ ࡊࡀࡋࡉࡌࡀࡃ ࡍࡀࡌ ࡊࡀࡉࡔࡍࡉࡏ ࡊࡀࡋࡉࡃࡋࡅ ࡇࡉࡆࡉࡄࡏ ࡍࡀࡀࡖ ࡀࡉࡌࡀࡃ ࡀࡉࡋࡉࡃࡋ ࡍࡅࡀࡌ ࡀࡉࡋࡕࡀࡉࡍࡔࡉࡌࡅ ‖ ࡀࡉࡋࡕࡀࡉࡆࡀࡄ ࡕࡍࡀࡀࡖ ࡉࡀࡔࡀࡓࡃ ࡋࡀࡒࡅ ࡉࡀࡋࡀࡒ ࡍࡌࡖ ࡉࡍࡀࡀࡍࡉࡏࡖ ࡍࡅࡄࡉࡀࡋࡀࡒ ࡍࡌ ࡍࡅࡉࡀࡓࡅࡀࡂ ࡒࡀࡁࡔ ࡀࡉࡓࡀࡉࡀࡂ ࡍࡀࡉࡕࡀ ࡍࡉࡄࡉࡀࡋࡉࡊࡋࡁ ࡀࡕࡀࡕࡅࡃࡉࡄ ࡇࡌࡏ ࡎࡀࡊࡓࡁ ࡀࡃࡋࡀࡉ ࡃࡅࡄࡀࡉࡁ ࡀࡍࡉࡁࡀࡆࡀࡋ ࡀࡉࡓࡀࡍࡂࡀࡕ ࡋࡉࡉࡀࡓࡎࡀ ࡀࡍࡉࡁࡖ ࡀࡉࡍࡔࡏ ࡀࡁࡄࡀࡃ ࡍࡀࡉࡌࡀࡓࡀࡋ ࡀࡕࡀࡕࡅࡃࡉࡄ ࡀࡉࡓࡁࡅࡂࡅ ࡀࡉࡍࡔࡏ ࡍࡉࡋࡀࡄ ࡉࡀࡔࡀࡓࡃ ࡋࡀࡒࡅ ࡉࡀࡋࡀࡒ ࡍࡌ ࡉࡀࡔࡀࡓࡃ ࡋࡀࡒࡅ ࡉࡀࡋࡀࡒ ࡍࡌ ࡉࡀࡔࡀࡓࡃ ࡋࡀࡒࡅ ࡉࡀࡋࡀࡒ ࡍࡌ ࡀࡉࡄࡀࡉ ࡊࡀࡁࡅࡈ ࡌࡅࡕࡅ ࡊࡀࡁࡅࡈ ࡀࡉࡄࡀࡉ ࡕࡁࡀࡆࡅࡀࡕࡔࡏࡅ ࡕࡒࡀࡓࡐࡀࡕࡏ ࡍࡅࡄࡉࡀࡓࡅࡀࡂࡁ ࡀࡉࡍࡔࡏ ࡇࡕࡉࡀࡍࡔࡀࡋ ࡀࡍࡉࡀࡌࡎࡅࡁࡅ ࡀࡍࡉࡀࡄࡉࡓࡁ ࡀࡓࡌࡀࡄࡁ ࡕࡉࡅࡓࡀࡋ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡀࡉࡈࡉࡎ ࡊࡀࡈࡂࡉࡋࡀࡋ ࡀࡉࡉࡄ ࡕࡉࡁ ࡊࡀࡑࡋࡉࡓࡕ ࡊࡀࡉࡎࡓࡊࡅࡅ

ࡊࡀࡋࡉࡃࡋ ࡊࡀࡋࡉࡌࡀࡃ ࡍࡀࡌࡅ ࡃࡅࡄࡀࡉࡁ 17–16 >ABD; H ࡊࡀࡋࡉࡃ ࡋࡏ :1ࡊࡀࡋࡉࡃࡋ | CEGH ࡊࡀࡋࡉࡌࡀࡃࡖ :1ࡊࡀࡋࡉࡌࡀࡃ | >J :ࡃࡅࡄࡀࡉࡁ ࡊࡀࡋࡉࡃࡋ ࡊࡀࡋࡉࡌࡀࡃ ࡍࡀࡌ | H ࡍࡅࡀࡌ :ࡍࡀࡌ 16 ࡇࡉࡆࡉࡄࡏ; J ࡇࡉࡆࡉࡄࡏࡅ :ࡇࡉࡆࡉࡄࡏ | B ࡍࡀࡀ :ࡍࡀࡀࡖ 17 >C :ࡌࡀࡋࡔࡀࡓࡅࡏࡁ | ACD ࡊࡀࡋࡉࡃ ࡋࡏ :2ࡊࡀࡋࡉࡃࡋ | J ࡊࡀࡋࡉࡌࡀࡃࡖ :2ࡊࡀࡋࡉࡌࡀࡃ 16 >H :ࡍࡀࡀࡖ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ A ࡀࡉࡋࡉࡃ ࡋࡏ; D ࡊࡀࡋࡉࡃ ࡋࡏ :2ࡀࡉࡋࡉࡃࡋ | GHIJ ࡍࡅࡀࡌ :ࡍࡀࡌ | D ࡊࡀࡋࡉࡃࡋ :1ࡀࡉࡋࡉࡃࡋ | >B :ࡀࡉࡋࡉࡃࡋ ࡀࡉࡌࡀࡃ ࡍࡀࡌ ࡀࡉࡌࡀࡃ ࡀࡉࡋࡉࡃࡋ ࡍࡅࡀࡌ 18 >B :ࡊࡀࡉࡔࡍࡉࡏ | H ࡌࡀࡋࡔࡀࡓࡅࡏࡁ D ࡀࡉࡔࡀࡓࡃ :ࡉࡀࡔࡀࡓࡃ 20 ADHI ࡀࡉࡋࡕࡀࡉࡍࡔࡀࡌࡅ; B ࡀࡉࡋࡕࡀࡉࡔࡍࡀࡌࡅ; J ࡇࡋࡕࡀࡉࡔ ࡍࡀࡌࡅ :ࡀࡉࡋࡕࡀࡉࡍࡔࡉࡌࡅ | GH ࡇࡋࡕࡀࡉࡆࡀࡄ :ࡀࡉࡋࡕࡀࡉࡆࡀࡄ | J ࡕࡍࡀࡀ :ࡕࡍࡀࡀࡖ 19 A ࡀࡉࡁࡅࡆ ࡋࡏ; D ࡀࡉࡁࡀࡆ ࡋࡏ; H ࡀࡉࡁࡅࡀࡆࡋ :ࡀࡉࡁࡅࡆࡋ | GH ࡍࡅࡄࡉࡀࡓࡅࡀࡂ; J ࡍࡅࡄࡉࡀࡓࡅࡂ :ࡍࡅࡉࡀࡓࡅࡀࡂ 22 ABC ࡀࡉࡅࡓࡀࡒ; D ࡀࡉࡓࡀࡒ :ࡀࡉࡉࡅࡓࡀࡒ | AD ࡀࡍࡉࡀࡍࡉࡏࡖ :ࡉࡍࡀࡀࡍࡉࡏࡖ 21 :ࡀࡒࡓࡀ | ABCDEIJ ࡍࡅࡄࡉࡀࡌࡉࡃࡅ; H ࡍࡉࡄࡉࡌࡉࡃࡅ :ࡍࡉࡄࡉࡀࡌࡉࡃࡅ | B ࡍࡉࡕࡀ :ࡍࡀࡉࡕࡀ | ABCD ࡍࡅࡄࡉࡀࡋࡉࡊࡋࡁ; J ࡍࡅࡄࡉࡀࡋࡅࡊࡋࡁ :ࡍࡉࡄࡉࡀࡋࡉࡊࡋࡁ | B ࡀࡕࡀࡉࡕࡅࡃࡉࡄ :ࡀࡕࡀࡕࡅࡃࡉࡄ 23 >A :ࡀࡉࡃࡉࡑࡀࡀࡋ | G ࡀࡍࡉࡁࡉࡆࡀࡋ :ࡀࡍࡉࡁࡀࡆࡀࡋ 25 H ࡇࡌࡉࡔ ࡉࡀࡋࡀࡒࡋ :ࡉࡀࡋࡀࡒࡋ ࡇࡌࡉࡔ | BD ࡀࡌࡀࡔ :ࡇࡌࡉࡔ | H ࡎࡀࡊࡓࡅ :ࡎࡀࡊࡓࡁ | B ࡀࡋࡃࡀࡉ :ࡀࡃࡋࡀࡉ 24 J ࡀࡒࡓࡀࡋ H ࡀࡁࡄࡀࡃࡖ :ࡀࡁࡄࡀࡃ | B ࡀࡕࡀࡉࡕࡅࡃࡉࡄ :ࡀࡕࡀࡕࡅࡃࡉࡄ 27 BD ࡀࡁࡉࡑࡀࡖ :ࡀࡁࡑࡉࡖ | EGHIJ ࡋࡉࡉࡀࡓࡎ :ࡋࡉࡉࡀࡓࡎࡀ | AD ࡀࡍࡉࡁࡀࡖ :ࡀࡍࡉࡁࡖ | ABCD ࡀࡉࡍࡔࡏࡅ :ࡀࡉࡍࡔࡏ 26 J ࡀࡓࡅࡑࡀࡁ :ࡀࡓࡅࡍࡀࡁ | D ࡍࡅࡄࡉࡐࡀࡍ :ࡍࡅࡄࡉࡐࡀࡍࡀ | ABCD ࡍࡉࡆࡀࡄࡀࡋࡖ; J ࡍࡀࡉࡆࡀࡄࡀࡋ :ࡍࡉࡆࡀࡄࡀࡋ | J ࡀࡉࡓࡁࡅࡂ :ࡀࡉࡓࡁࡅࡂࡅ 28 GJ ࡀࡕࡀࡓࡀࡄ :ࡀࡕࡀࡓࡀࡄࡅ | ABD ࡀࡁࡄࡀࡆ; B ࡉࡍࡀࡅࡑࡈࡏ; EG ࡀࡍࡉࡅࡑࡈ; J ࡀࡍࡉࡅࡑࡈࡅࡏ :ࡀࡍࡉࡅࡑࡈࡏ | B ࡉࡍࡀࡅࡑࡈࡏࡁ; C ࡀࡍࡉࡅࡑࡈࡉࡁ; EG ࡀࡍࡉࡅࡑࡈࡁ; J ࡍࡇࡅࡑࡈࡅࡏࡁ :ࡀࡍࡉࡅࡑࡈࡏࡁ | CD ࡀࡉࡔࡀࡓࡃ :ࡉࡀࡔࡀࡓࡃ 29 ࡀࡕࡃࡅࡂࡎ :ࡀࡕࡃࡅࡂࡉࡎ 31 >ABD; I ࡉࡀࡔࡀࡓࡃ ࡋࡀࡒࡅ ࡉࡀࡋࡀࡒ ࡍࡌ ࡍࡅࡌࡋࡀࡔ ࡀࡌࡀࡋࡔ ࡀࡍࡉࡍࡅ :ࡉࡀࡔࡀࡓࡃ ࡋࡀࡒࡅ ࡉࡀࡋࡀࡒ ࡍࡌ ࡍࡅࡌࡋࡀࡔ ࡀࡌࡀࡋࡔ ࡀࡍࡉࡍࡅ 31–30 D ࡀࡉࡔࡀࡓࡃ :ࡉࡀࡔࡀࡓࡃ 30 ࡕࡒࡉࡓࡐࡀࡕࡏ; J ࡒࡉࡓࡐࡀࡕࡏ :ࡕࡒࡀࡓࡐࡀࡕࡏ 33 J ࡀࡉࡁࡅࡈࡅ :ࡇࡁࡅࡈࡅ | E fragment 2 ends here :2ࡊࡀࡁࡅࡈ | >ACDEGHJ; I ࡌࡅࡕࡅ :ࡌࡅࡕࡅ 32 AC ࡃࡉࡂࡎࡀ :ࡃࡉࡂࡎ | EGHJ J ࡍࡅࡄࡉࡀࡕࡋࡍࡉࡉࡌ :ࡍࡅࡄࡉࡀࡋࡍࡉࡉࡌࡀࡋࡅ | I ࡍࡅࡄࡉࡀࡓࡅࡀࡂࡁ; J ࡍࡅࡄࡉࡀࡓࡅࡂࡁ :ࡍࡅࡄࡉࡀࡓࡅࡀࡂࡁ 34 ACG ࡍࡉࡒࡉࡓࡅ :ࡍࡀࡒࡉࡓࡅ | B ࡕࡁࡆࡅࡀࡕࡔࡏࡅ :ࡕࡁࡀࡆࡅࡀࡕࡔࡏࡅ | G H ࡊࡀࡈࡂࡀࡋࡀࡋ :ࡊࡀࡈࡂࡉࡋࡀࡋ 37 A ࡇࡕࡉࡍࡔࡀࡋ; I ࡇࡕࡉࡀࡍࡔࡀࡋ :ࡇࡕࡉࡀࡍࡔࡀࡋ | ACG ࡀࡍࡉࡀࡄࡉࡓࡁࡅ :ࡀࡍࡉࡀࡄࡉࡓࡁ 35 G ࡊࡅࡆࡄࡓࡀࡔࡀࡋ :ࡊࡅࡆࡉࡄࡓࡀࡔࡀࡋ | GHI ࡍࡅࡄࡉࡀࡕࡋࡍࡉࡉࡌࡅ; ࡀࡉࡉࡄࡕࡉࡁ :ࡀࡉࡉࡄ ࡕࡉࡁ | AC ࡊࡀࡑࡋࡉࡓࡕࡀ; >GHJ; I ࡊࡀࡑࡋࡉࡓࡕ :ࡊࡀࡑࡋࡉࡓࡕ | D ࡊࡀࡉࡎࡓࡊࡅ :ࡊࡀࡉࡎࡓࡊࡅࡅ 38 BJ ࡕࡁࡆࡅࡀࡕࡔࡏࡅ :ࡕࡁࡀࡆࡅࡀࡕࡔࡏࡅ | I ࡌࡀࡋࡔࡀࡓࡅࡏࡁ :ࡌࡀࡋࡔࡀࡓࡅࡏࡁ HI

20

25

30

35

Translation | 115

21:16 – 21:38

“Who is like you in Judaea,

and who is like you in Jerusalem,352

so that if I saw him, I’d forget you?” “Who is like me?

Who is like me,353

that you’d see me, and forget me?” 20 From my voice and the sound of my lessons,

From the sound of their refrains,

reciters do not recite in Jerusalem.

The adulterers forsake their adultery,

and women do not go out for tail.

Brides come in their veils,354

and their tears reach the earth.

The child in its mother’s womb

hears my voice and weeps.

25 Merchants do not trade in Judaea

30

the Torah has become void in Jerusalem.

and fishermen do not fish in Jerusalem.

The women of the sons of Israel

do not wear colorful fabrics,

Brides do not adorn themselves with gold,

and ladies do not put on charms.

These women and men

do not see their faces in the mirror.355

At my voice and the sound of my lessons,

water rises and stands in a pillar.

At my voice and the sound of my lessons,

fish offered greetings.

At my voice and the sound of my lessons,

winged birds prostrated in worship, and said,

‘Blessed are you, indeed blessed are you, John

and blessed is the man whom you worship.

You were saved and you were set free, John,

and naked you have left the world behind.

Women did not seduce you into their adultery,

and their words did not panic you.

35 You did not forget censers, and incense

for your Lord did not leave your mind.

You did not become drunk with wine,

and you did no deeds of abomination.

Infidelity did not snare you in Jerusalem.

You were saved and you were set free,

and your throne has been set up for you in Life’s house.’”356

352 353 354 355 356

Line 16a is missing from J, and 16b is missing from H. Line 18 is missing from B. As in the variant from J. Other manuscripts have “their wreathes.” J “on the neck.” GHIJ simply have “your throne is in Life’s house.” The word “has been set up for you” is added to the margin of I.

‫‪116 | Text‬‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫‪40‬‬

‫‪5‬‬

‫‪10‬‬

‫‪15‬‬

‫‪20‬‬

‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬ ‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬

‫ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ‬

‫ࡀࡊࡋࡅࡆࡀ ࡒࡓࡀࡁࡇ ࡁࡀࡋࡌࡀ‬ ‫ࡉࡀ ࡖࡒࡀࡉࡌࡉࡀ ࡁࡏࡅࡋࡀ‬ ‫ࡉࡀ ࡖࡀࡋࡊࡉࡀ ࡄࡁࡅࡋࡉࡀ ࡅࡄࡁࡅࡋ ࡄࡁࡅࡋࡉࡀ‬ ‫ࡉࡀ ࡖࡔࡀࡁࡊࡉࡀ ࡁࡉࡋࡊࡉࡋࡉࡀ ࡁࡅࡎࡌࡀ‬ ‫ࡉࡀ ࡖࡋࡀࡁࡔࡉࡀ ࡅࡀࡓࡃࡀ ࡅࡔࡀࡓࡀࡉࡀ‬ ‫ࡉࡀ ࡖࡔࡀࡁࡊࡉࡀ ࡁࡉࡔࡅࡐࡓ ࡀࡍࡉࡐࡀ‬ ‫ࡀࡌࡉࡈࡍࡅࡋ ࡖࡎࡀࡋࡒࡉࡀ ࡁࡉࡍࡀ ࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ‬ ‫ࡎࡀࡋࡒࡀࡍ ࡌࡀࡎࡒࡀࡕࡀ‬ ‫ࡎࡀࡋࡒࡀ ࡌࡀࡁࡑࡅࡕࡀ ࡄࡀࡉࡕࡀ‬ ‫ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡉࡀࡄࡉࡀ ࡌࡀࡋࡉࡋ‬ ‫ࡖࡉࡍࡌࡀࡓࡅࡋࡇ ࡋࡉࡀࡄࡉࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ‬ ‫ࡉࡀ ࡉࡀࡄࡉࡀ ࡁࡄࡉࡉࡀ ࡖࡎࡀࡂࡃࡀࡕࡋࡅࡍ‬ ‫ࡕࡅࡌ ࡌࡀࡅࡌࡉࡀࡍࡋࡀࡊ ࡉࡀࡄࡉࡀ‬ ‫ࡌࡏ ࡎࡀࡋࡒࡉࡀ ࡁࡉࡍࡀ ࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ‬ ‫ࡌࡏ ࡎࡀࡋࡒࡀࡍ ࡌࡀࡎࡒࡀࡕࡀ‬ ‫ࡌࡏ ࡎࡀࡋࡒࡀ ࡌࡀࡁࡑࡅࡕࡀ ࡄࡀࡉࡕࡀ‬ ‫ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡉࡀࡒࡉࡐ‬ ‫ࡌࡀࡋࡉࡋ ࡉࡀࡄࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡅࡍ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ‬ ‫ࡗ ࡌࡉࡕࡂࡀࡈࡋࡉࡀ ࡅࡊࡋࡄࡅࡍ ࡀࡊࡄࡉࡍࡀ‬ ‫ࡅࡌࡉࡕࡋࡉࡃ ࡌࡄࡀࡌࡀࡃ ࡀࡓࡁࡀࡉࡀ‬

‫ࡅࡀࡌࡀࡓ‬ ‫ࡀࡕࡅࡍ ࡏࡅࡄࡓࡀ ࡋࡒࡅࡃࡀࡌࡀࡉࡅࡊࡍ ࡆࡁࡅࡍ‬ ‫ࡀࡕࡅࡍ ࡏࡅࡄࡓࡀ ࡋࡒࡅࡃࡀࡌࡀࡉࡅࡊࡍ ࡆࡁࡅࡍ‬ ‫ࡒࡅࡌ ࡏࡅࡄࡓࡀ ࡋࡒࡅࡃࡀࡌࡀࡉࡅࡊࡍ ࡆࡁࡅࡍ‬ ‫ࡒࡅࡌ ࡏࡅࡄࡓࡀ ࡋࡒࡅࡃࡀࡌࡀࡉࡅࡊࡍ ‖ ࡆࡁࡅࡍ‬ ‫ࡒࡅࡌ ࡏࡅࡄࡓࡀ ࡋࡒࡅࡃࡀࡌࡀࡉࡅࡊࡍ ࡆࡁࡅࡍ‬ ‫ࡅࡒࡀࡋࡀ ࡖࡄࡉࡉࡀ ࡋࡀࡌࡉࡕࡉࡒࡓࡉࡁࡇ ࡁࡀࡋࡌࡀ‬ ‫ࡅࡋࡀࡌࡉࡕࡓࡉࡑ ࡃࡀࡉࡊࡀ ࡁࡅࡓࡆࡉࡒࡍࡀ‬ ‫ࡅࡋࡀࡄࡀࡅࡉࡀ ࡖࡔࡀࡀࡍࡉ ࡓࡅࡔࡅࡌࡀ‬ ‫ࡉࡀࡒࡉࡐ ࡅࡁࡉࡍࡀ ࡀࡌࡉࡍ ࡅࡌࡉࡓࡉࡀࡉ‬

‫]‪[84‬‬

‫ࡌࡀࡅࡌࡉࡀࡍࡋࡀࡊ‬ ‫ࡁࡀࡍࡉࡐࡀ ࡉࡅࡌࡀ ࡖࡉࡀࡒࡉࡓ ࡔࡅࡌࡇ‬ ‫ࡅࡒࡀࡋࡀ ࡖࡄࡉࡉࡀ ࡋࡀࡌࡉࡕࡉࡒࡓࡉࡁࡇ ࡁࡀࡋࡌࡀ‬ ‫ࡅࡋࡀࡌࡉࡕࡓࡉࡑ ࡃࡀࡉࡊࡀ ࡁࡅࡓࡆࡉࡒࡍࡀ‬ ‫ࡅࡋࡀࡄࡀࡅࡉࡀ ࡖࡔࡀࡀࡍࡉ ࡓࡅࡔࡅࡌࡀ‬ ‫ࡅࡁࡉࡍࡀ ࡀࡌࡉࡍ ࡅࡌࡉࡓࡉࡀࡉ‬ ‫ࡅࡋࡀࡄࡀࡅࡉࡍ ࡁࡉࡍࡀ ࡎࡓࡀࡉࡉࡋ ‖ ࡌࡉࡕࡂࡀࡈࡋࡉࡀ‬ ‫ࡁࡓ ࡀࡓࡁࡅࡉࡀ ࡁࡓ ࡔࡉࡁࡒࡅࡉࡀ‬

‫]‪[85‬‬

‫‪C ࡀࡉࡌࡅࡉࡀࡒࡖ ࡀࡉ; J ࡀࡉࡌࡅࡉࡀࡒ ࡀࡉ :ࡀࡉࡌࡉࡀࡒࡖ ࡀࡉ 2 A ࡀࡔࡌࡉࡓࡁ; CD ࡀࡔࡌࡀࡓࡁ :ࡀࡉࡔࡌࡀࡓࡁ | AC ࡍࡀࡀࡄࡅࡉࡅ :ࡍࡀࡀࡄࡅࡉ 40 AC ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | IJ ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 39‬‬

‫;ࡉࡀࡒࡀࡉࡅࡌࡉࡀ ‪C ࡍࡊࡅࡉࡀࡌࡀࡃࡒࡋ; D ࡍࡊࡅࡉࡀࡌࡀࡃࡀࡒࡋ :ࡍࡊࡅࡉࡀࡌࡀࡃࡅࡒࡋ | G ࡀࡓࡄࡏ :ࡀࡓࡄࡅࡏ | AD ࡍࡅࡕࡀ ࡀࡉࡋࡅࡁࡄ ࡀࡉࡋࡅࡁࡄ; J ࡋࡅࡁࡄ :ࡍࡅࡕࡀ ࡀࡉࡋࡅࡁࡄ ࡋࡅࡁࡄࡅ 3 A‬‬

‫‪B ࡀࡉࡔࡁࡀࡋ :ࡀࡉࡔࡁࡀࡋࡖ 5 C ࡍࡊࡅࡉࡀࡌࡀࡃࡀࡒࡋ :ࡍࡊࡅࡉࡀࡌࡀࡃࡅࡒࡋ | GJ ࡀࡓࡄࡏ :ࡀࡓࡄࡅࡏ | ABD ࡍࡅࡕࡀ :ࡌࡅࡒ | CJ ࡀࡉࡋࡉࡊࡋࡁ :ࡀࡉࡋࡉࡊࡋࡉࡁ | H ࡀࡉࡊࡁࡔࡖ :ࡀࡉࡊࡁࡀࡔࡖ 4‬‬ ‫ࡋࡒࡅࡃࡀࡌࡀࡉࡅࡊࡍ‪ࡋࡏ :ࡍࡊࡅࡉࡀࡌࡀࡃࡅࡒࡋ | GHIJ ࡓࡐࡅࡔࡁ :ࡓࡐࡅࡔࡉࡁ | >D :ࡍࡅࡁࡆ ࡍࡊࡅࡉࡀࡌࡀࡃࡅࡒࡋ ࡀࡓࡄࡅࡏ ࡌࡅࡒ ࡀࡐࡉࡍࡀ ࡓࡐࡅࡔࡉࡁ ࡀࡉࡊࡁࡀࡔࡖ ࡀࡉ 6 C ࡍࡊࡅࡉࡀࡌࡀࡃࡒࡋ :‬‬ ‫ࡒࡃࡀࡌࡀࡉࡅࡊࡍ ‪G ࡑࡉࡓࡕࡉࡌࡀࡋࡅ ࡑࡉࡓࡕࡉࡌࡀࡋࡅ :ࡑࡉࡓࡕࡉࡌࡀࡋࡅ | J ࡀࡕࡀࡒࡀࡎࡀࡌ :ࡀࡕࡀࡒࡎࡀࡌ 8 ADG ࡇࡁࡉࡓࡒࡕࡉࡌࡀࡋ; J ࡇࡁࡉࡓࡒࡀࡕࡉࡌࡀࡋ :ࡇࡁࡉࡓࡒࡉࡕࡉࡌࡀࡋ | >D :ࡀࡍࡉࡁ 7 C‬‬ ‫ࡁࡅࡓࡆࡉࡒࡍࡀ‪:ࡇࡋࡅࡓࡀࡌࡍࡉࡖ 11 A ࡀࡉࡓࡉࡌࡅ; I ࡉࡀࡉࡓࡀࡌࡅ :ࡉࡀࡉࡓࡉࡌࡅ | J ࡍࡉࡌࡀ ࡀࡍࡉࡁ :ࡍࡉࡌࡀ ࡀࡍࡉࡁࡅ | >H :ࡋࡉࡋࡀࡌ ࡀࡉࡄࡀࡉ | GHIJ ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 10 GHJ ࡀࡍࡒࡉࡆࡓࡅࡁࡅ :‬‬ ‫ࡖࡉࡍࡌࡀࡓࡋࡇ ‪ࡇࡋࡕࡀࡃࡂࡀࡎࡖ ࡀࡉࡉࡄࡁ ࡀࡉࡄࡀࡉ ࡀࡉ; GHIJ ࡍࡅࡋࡕࡀࡃࡂࡀࡎࡖ ࡀࡉࡉࡄࡁ ࡀࡉࡄࡀࡉ ࡊࡀࡋࡍࡀࡉࡌࡅࡀࡌ :ࡊࡀࡋࡍࡀࡉࡌࡅࡀࡌ ࡍࡅࡋࡕࡀࡃࡂࡀࡎࡖ ࡀࡉࡉࡄࡁ ࡀࡉࡄࡀࡉ ࡀࡉ 12 BDH‬‬ ‫ࡌࡀࡅࡌࡉࡀࡍࡋࡀࡊ ‪A ࡀࡍࡉࡁࡀ :ࡀࡍࡉࡁ | AB ࡉࡀࡌ; D ࡀࡉࡏࡌ :ࡏࡌ 14 B ࡊࡀࡋࡍࡀࡉࡌࡅࡀࡌ ࡇࡋࡕࡀࡃࡂࡀࡎࡖ ࡀࡉࡉࡄࡁ ࡀࡉࡄࡀࡉ; C ࡊࡀࡋࡍࡀࡉࡌࡅࡀࡌ ࡍࡅࡋࡕࡀࡃࡂࡀࡎࡖ ࡀࡉࡉࡄࡁࡀ ࡀࡉࡄࡀࡉ ࡀࡉ; D‬‬ ‫‪D ࡀࡍࡉࡀࡔࡖ :ࡉࡍࡀࡀࡔࡖ | A ࡀࡉࡅࡄࡀࡋࡅ :ࡀࡉࡅࡀࡄࡀࡋࡅ | G ࡀࡕࡅࡑࡁࡉࡌ :ࡀࡕࡅࡑࡁࡀࡌ 16 GHJ ࡀࡍࡒࡉࡆࡓࡅࡁࡅ :ࡀࡍࡒࡉࡆࡓࡅࡁ | J ࡀࡕࡀࡒࡀࡎࡀࡌ :ࡀࡕࡀࡒࡎࡀࡌ | A ࡌࡏ; B ࡉࡀࡌ :ࡏࡌ 15‬‬ ‫ࡓࡅࡔࡅࡌࡀ‪ࡀࡉࡋࡈࡉࡂࡕࡉࡌ :1ࡀࡉࡋࡈࡀࡂࡕࡉࡌ 19 I ࡉࡀࡉࡓࡀࡌࡅ :ࡉࡀࡉࡓࡉࡌࡅ | J ࡍࡉࡌࡀ ࡀࡍࡉࡁ :ࡍࡉࡌࡀ ࡀࡍࡉࡁࡅ | C ࡐࡀࡒࡀࡉ :ࡐࡉࡒࡀࡉ | GHIJ ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 17 B ࡀࡌࡔࡅࡓ; G ࡀࡌࡔࡓࡅ :‬‬ ‫‪ࡓࡁ ࡀࡉࡅࡁࡓࡀ ࡓࡁ ࡀࡉࡀࡁࡓࡀ 21–20 AD ࡃࡀࡌࡀࡄࡀࡌ; I ࡀࡈࡀࡌࡄࡀ :ࡃࡀࡌࡀࡄࡌ 20 ABD ࡀࡉࡋࡈࡉࡂࡕࡉࡌ :2ࡀࡉࡋࡈࡀࡂࡕࡉࡌ | C ࡋࡉࡉࡀࡓࡎ :ࡋࡉࡉࡀࡓࡎ | AC ࡀࡍࡉࡁࡀ :ࡀࡍࡉࡁ | ABD‬‬ ‫ࡔࡉࡁࡒࡅࡉࡀ ࡁࡓ ࡀࡓࡁࡅࡉࡀ ࡔࡅࡌࡏࡉࡉࡋ‪ࡀࡉࡅࡁࡓࡀ ࡓࡁ ࡀࡉࡀࡁࡓࡀ; I ࡋࡉࡉࡏ ࡌࡅࡔ ࡀࡉࡅࡁࡓࡀ ࡓࡁ ࡀࡉࡅࡒࡁࡉࡔ ࡓࡁ ࡀࡉࡅࡁࡓࡀ ࡓࡁ; J ࡋࡉࡉࡀࡌࡅࡔ ࡀࡉࡅࡁࡓࡀ ࡓࡁ ࡀࡉࡅࡒࡁࡉࡔ ࡓࡁ ࡀࡉࡅࡁࡓࡀ ࡓࡁ ࡀࡉࡉࡀࡁࡓࡀ :‬‬ ‫ࡁࡓ ࡔࡉࡁࡒࡅࡉࡀ ࡁࡓ ࡀࡓࡁࡅࡉࡀ ࡔࡅࡌࡀࡉࡉࡋ ‪C ࡋࡉࡉࡅࡌࡔࡀ ࡀࡉࡅࡁࡓ ࡓࡁ ࡀࡉࡅࡒࡁࡉࡔ ࡓࡁ ࡀࡉࡅࡁࡓࡀ ࡓࡁ ࡀࡉࡀࡁࡓࡀ; G ࡋࡉࡉࡏࡌࡅࡔ ࡀࡉࡅࡁࡓࡀ ࡓࡁ ࡀࡉࡅࡒࡁࡉࡔ ࡓࡁ ࡀࡉࡅࡁࡓࡀ ࡓࡁ ࡀࡉࡀࡁࡓࡀ; H‬‬ ‫;ࡀࡓࡁࡀࡉࡀ ࡁࡓ ࡀࡓࡁࡀࡉ ࡁࡓ ࡉࡁࡒࡅࡉࡀ ࡁࡓ ࡀࡓࡁࡅࡉࡀ ࡔࡅࡌࡏࡉࡋ ‪>AD; B‬‬

Translation | 117

21:39 – 22:20

And Life triumphs!

40

John teaches in the night,

Johannes in the evenings of the night.

John teaches in the night, 22. He called out a proclamation to the world,

and said,

“You, who stand in wickedness,

come, buy a path before you!

You, who compound interest upon interest,

come, buy a path before you!

You, who sleep in fragrant wreaths,

get up, and buy a path before you!

5 You, who wear roses and silk,

10

get up, and buy a path before you!

You, who are lying down in flattery,357

get up, and buy a path before you,

since the righteous elect’s children will rise up,

and Life’s voice will not approach the world!

The ascensions will rise up,

but the pure turban358 will not be confirmed!

The living baptism will rise up,

but the sublime sign will not be there!”

When John said this,359

Jacob, Benjamin, and Meryey

spoke to John in Jerusalem, saying, “By Life, whom you worship, John,

I ask that you swear,360

Again, I ask that you swear, John,

by the Daybreak whose name is dear,

Will the righteous elect’s children will rise up,

and Life’s voice will not approach the world?

15 Will the ascensions rise up,

but the pure turban361 will not be confirmed?

Will the living baptism rise up,

but the sublime sign will not be there?”

When Jacob, Benjamin,

and Meryey said this,362

John spoke to them in Jerusalem, saying,

20

“Once the priests are all slaughtered,

and are no more, the Israelites will be slain.

Muhammad363 the Arab will be born,

the adopted son,364 son of a foresaken son,365

357 358 359 360 361 362 363 364 365

Literally “in beauty of face.” GHJ “the pure and the turban.” GHIJ “so.” GHIJ “I ask that you swear, John, by the Life whom you worship.” GHJ “the pure and the turban.” GHIJ “so.” I Ahmad Literally “son of They-Raised-Him.” Literally “son of They-Abandoned-Him.”

‫‪118 | Text‬‬

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‫‪35‬‬

‫‪40‬‬

‫ࡁࡓ ࡀࡓࡁࡅࡉࡀ ࡔࡅࡌࡏࡉࡉࡋ‬ ‫ࡌࡀࡎࡉࡒࡋࡅࡍ ࡋࡅࡊࡋࡄࡅࡍ ࡌࡀࡔࡊࡉࡍࡀ‬ ‫ࡌࡀࡎࡒࡉࡋࡇ ࡋࡕࡅࡒࡀࡍ ࡅࡔࡀࡋࡌࡀ‬ ‫ࡌࡀࡎࡒࡉࡋࡅࡍ ࡋࡄࡉࡋࡅࡋࡉࡀ‬ ‫ࡌࡀࡎࡒࡉࡋࡇ ࡋࡄࡀࡉࡌࡀࡅࡍࡕࡀ‬ ‫ࡅࡋࡀࡌࡒࡀࡓࡒࡉࡔ ࡆࡀࡂࡍࡀ ࡁࡕࡉࡁࡉࡋ‬ ‫ࡁࡉࡍࡀ ࡀࡊࡃࡁࡀ ࡖࡄࡉࡅࡊࡌࡕࡀ‬ ‫ࡎࡀࡉࡍࡀ ࡂࡀࡅࡓࡀ ࡅࡂࡀࡉࡓࡉࡀ‬ ‫ࡅࡎࡀࡉࡍࡀ ࡄࡁࡅࡋࡉࡀ ࡄࡁࡅࡋ ࡄࡁࡅࡋࡉࡀ‬ ‫ࡀࡑࡋࡉࡋࡉࡍ ࡋࡆࡁࡀࡉࡍࡀࡕࡅࡍ‬ ‫ࡌࡉࡀࡍࡉࡄࡅࡍ ‖ ࡖࡂࡀࡉࡓࡉࡀ ࡓࡉࡔࡀࡉࡄࡅࡍ‬ ‫ࡌࡉࡀࡍࡉࡄࡅࡍ ࡖࡔࡀࡁࡒࡉࡀ ࡌࡀࡆࡍࡉࡀࡉࡄࡅࡍ‬ ‫ࡌࡉࡀࡍࡉࡄࡅࡍ ࡀࡑࡁࡉࡀ ࡃࡉࡒࡀࡍࡉࡄࡅࡍ ࡁࡄࡉࡀࡍ‬ ‫ࡗ ࡄࡀࡆࡉࡋࡇ ࡋࡂࡀࡁࡓࡀ ࡖࡏࡎࡉࡓࡋࡇ ࡄࡉࡌࡉࡀࡀࡍ‬ ‫ࡒࡀࡉࡌࡉࡀ ࡅࡌࡔࡀࡉࡋࡉࡋࡅࡍ‬ ‫ࡀࡌࡀࡓࡋࡀࡍ ࡌࡀࡍ ࡁࡍࡉࡄࡀࡊ‬ ‫ࡅࡀࡌࡀࡓࡋࡀࡍ ࡌࡀࡍ ࡃࡊࡀࡁࡀࡊ‬ ‫ࡋࡀࡉࡀࡃࡉࡀ ࡅࡋࡀࡀࡐࡓࡔࡉࡀ‬ ‫ࡋࡀࡉࡀࡃࡉࡀ ࡅࡋࡀࡀࡐࡓࡔࡉࡀ‬ ‫ࡁࡌࡓࡅࡌࡀ ࡄࡃࡀ ࡄࡅ‬

‫ࡅࡁࡓ ࡀࡌࡕࡇ ࡖࡘࡀࡁࡃࡀࡋࡄ ࡒࡀࡓࡉࡋࡇ }ࡋࡀࡋࡌࡀ{‬

‫ࡅࡌࡀࡎࡂࡃࡉࡀ ࡀࡍࡔࡐࡉࡀ ࡁࡀࡋࡌࡀ‬ ‫ࡅࡀࡊࡃࡁࡀ ࡅࡏࡅࡋࡀ ࡀࡍࡅࡐࡔ ࡁࡀࡋࡌࡀ‬ ‫ࡅࡆࡀࡌࡀࡀࡍࡕࡀ ࡌࡍ ࡕࡉࡁࡉࡋ‬ ‫ࡅࡅࡑࡓࡕࡀ ࡋࡄࡀࡉࡕࡀ ࡋࡀࡀࡑࡉࡓࡉࡀ‬ ‫ࡅࡋࡀࡌࡒࡀࡓࡒࡉࡔࡉࡀ ࡅࡊࡋࡄࡅࡍ‬ ‫ࡖࡏࡅࡋࡀ ࡓࡀࡌࡉࡁࡇ ࡁࡀࡋࡌࡀ‬ ‫ࡅࡎࡀࡉࡍࡀ ࡂࡅࡍࡁࡕࡀ ࡅࡂࡀࡁࡍࡉࡀ‬ ‫ࡅࡉࡀࡄࡁࡉࡀ ࡄࡃࡀ ࡅࡔࡀࡒࡋࡉࡀ ࡕࡔࡀ‬ ‫ࡅࡌࡓࡀࡅࡓࡉࡁࡉࡋࡅࡍ ࡋࡌࡉࡕࡒࡀࡋࡅࡍ‬ ‫ࡅࡌࡉࡀࡍࡉࡄࡅࡍ ࡌࡀࡆࡍࡉࡀࡉࡄࡅࡍ ࡔࡀࡁࡒࡉࡀ‬ ‫ࡅࡌࡉࡀࡍࡉࡄࡅࡍ ࡃࡉࡒࡀࡍࡉࡄࡅࡍ ࡁࡄࡉࡀࡍ ࡀࡑࡁࡉࡀ‬ ‫ࡅࡒࡀࡉࡌࡉࡀ ࡅࡌࡀࡑࡋࡉࡀ ࡁࡉࡕ ࡌࡀࡆࡂࡃࡀࡉࡄࡅࡍ‬ ‫ࡒࡉࡓࡎࡀ ࡓࡁࡀ ࡋࡀࡁࡉࡔࡋࡇ ࡋࡅࡊࡋࡇ ࡒࡅࡌࡕࡀࡉࡄࡅࡍ‬ ‫ࡅࡀࡌࡓࡉࡋࡅࡍ ࡁࡍࡉࡄࡀࡊ ࡌࡀࡍ‬ ‫ࡅࡀࡌࡀࡓࡋࡀࡍ ࡃࡊࡀࡁࡀࡊ ࡌࡀࡍ‬ ‫ࡅࡀࡌࡀࡓࡋࡀࡍ ࡋࡌࡀࡅࡍ ࡎࡀࡂࡃࡀࡕࡋࡇ‬ ‫ࡋࡉࡈࡉࡀ ࡅࡁࡄࡉࡕࡉࡀ‬ ‫ࡖࡌࡀࡓࡀࡉࡀࡍ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ‬

‫]‪[86‬‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫‪:ࡍࡅࡋࡒࡉࡎࡀࡌ 22 B ࡇࡌࡅࡔ ࡇࡋࡀࡃࡁࡀࡘࡖ; D ࡇࡋࡀࡃࡁࡀࡘ ࡓࡁ; H ࡇࡋࡀࡃࡁࡀࡖ; IJ ࡀࡋࡀࡃࡁࡀࡖ :ࡄࡋࡀࡃࡁࡀࡘࡖ | ABD ࡇࡕࡌࡀ ࡓࡁ; C ࡇࡕࡅࡌࡀ ࡓࡁࡅ; IJ ࡀࡕࡌࡀ ࡓࡁ :ࡇࡕࡌࡀ ࡓࡁࡅ 21‬‬ ‫ࡅࡌࡀࡎࡉࡒࡋࡅࡍ ‪D ࡇࡋࡒࡉࡎࡀࡌ :ࡀࡌࡋࡀࡁ | B ࡉࡀࡐࡔࡍࡀ :ࡀࡉࡐࡔࡍࡀ | ADH ࡀࡉࡃࡂࡆࡀࡌࡅ; BJ ࡀࡉࡃࡉࡂࡎࡀࡌࡅ :ࡀࡉࡃࡂࡎࡀࡌࡅ | B ࡍࡅࡄࡋࡊࡅ ࡋࡏ :ࡍࡅࡄࡋࡊࡅࡋ | B ࡍࡅࡋࡉࡒࡎࡀࡌ; H‬‬

‫;ࡌࡀࡎࡉࡒࡉࡋࡇ ‪GH ࡍࡅࡋࡒࡉࡎࡀࡌ :ࡍࡅࡋࡉࡒࡎࡀࡌ 24 >ABD :ࡍࡅࡋࡉࡒࡎࡀࡌ ࡀࡌࡋࡀࡁ ࡔࡐࡅࡍࡀ ࡀࡋࡅࡏࡅ ࡀࡁࡃࡊࡀࡅ ࡀࡌࡋࡀࡔࡅ ࡍࡀࡒࡅࡕࡋ 24–23 H ࡍࡅࡋࡒࡉࡎࡀࡌ :ࡇࡋࡉࡒࡎࡀࡌ 23 AC‬‬

‫ࡋࡄࡉࡋࡅࡋࡉࡀ‪ࡀࡕࡓࡑࡅࡅ ࡍࡌ :ࡀࡕࡓࡑࡅࡅ | J ࡀࡕࡍࡅࡀࡌࡉࡀࡄ ࡋࡏ :ࡀࡕࡍࡅࡀࡌࡉࡀࡄࡋ | CGHJ ࡇࡋࡒࡉࡎࡀࡌ; D ࡇࡋࡉࡒࡉࡎࡀࡌ :ࡇࡋࡉࡒࡎࡀࡌ 25 G ࡀࡍࡕࡀࡌࡀࡆࡅ :ࡀࡕࡍࡀࡀࡌࡀࡆࡅ | C ࡀࡉࡋࡅࡋࡉࡄ ࡋࡏ :‬‬ ‫‪ࡀࡍࡉࡁࡀ :ࡀࡍࡉࡁ 27 B ࡔࡉࡒࡓࡀࡒࡌࡀࡋ :ࡀࡉࡔࡉࡒࡓࡀࡒࡌࡀࡋࡅ | D ࡔࡀࡒࡓࡀࡒࡌࡀࡋࡅ; J ࡔࡉࡒࡓࡀࡒࡌࡀࡎࡋࡅ :ࡔࡉࡒࡓࡀࡒࡌࡀࡋࡅ 26 J ࡇࡓࡉࡑࡀࡀࡋ :ࡀࡉࡓࡉࡑࡀࡀࡋ | GHJ ࡀࡕࡓࡑࡅ ࡍࡌ; I‬‬ ‫‪ACI ࡍࡉࡓࡉࡀࡂࡅ :ࡀࡉࡓࡉࡀࡂࡅ | C ࡀࡍࡉࡀࡎࡅ; I ࡍࡍࡉࡀࡎ :ࡀࡍࡉࡀࡎ 28 GHJ ࡇࡁࡉࡌࡓ; I ࡇࡁࡏࡌࡓ :ࡇࡁࡉࡌࡀࡓ | GHJ ࡀࡋࡅࡏࡅ :ࡀࡋࡅࡏࡖ | GHIJ ࡀࡕࡌࡊࡅࡅࡄࡖ :ࡀࡕࡌࡊࡅࡉࡄࡖ | AC‬‬ ‫ࡅࡎࡀࡉࡍࡀ‪ࡇࡋࡅࡁࡄࡀ :2ࡀࡉࡋࡅࡁࡄ | AD ࡀࡉࡋࡅࡁࡄ; GHI ࡋࡅࡁࡄࡅ :ࡋࡅࡁࡄ | AB ࡍࡍࡉࡀࡎࡅ; GH ࡀࡍࡉࡀࡎ; I ࡍࡍࡉࡀࡎ :ࡀࡍࡉࡀࡎࡅ 29 B ࡀࡍࡁࡂ; DGHI ࡀࡍࡁࡅࡂ :ࡀࡕࡁࡍࡅࡂ | AI ࡍࡍࡉࡀࡎࡅ :‬‬ ‫‪H ࡍࡅࡋࡀࡒࡎࡉࡌࡋ :ࡍࡅࡋࡀࡒࡕࡉࡌࡋ | A ࡀࡕࡍࡉࡀࡁࡆࡋ ࡇࡋࡉࡋࡑࡀ; BD ࡀࡕࡍࡉࡀࡁࡆࡋ ࡇࡋࡉࡋࡑࡀ; HJ ࡍࡅࡕࡀࡍࡉࡀࡁࡀࡆࡋ ࡍࡅࡋࡉࡋࡑࡀ :ࡍࡅࡕࡀࡍࡉࡀࡁࡆࡋ ࡍࡉࡋࡉࡋࡑࡀ 30 GHJ ࡀࡉࡁࡄࡀࡉ :ࡀࡉࡁࡄࡀࡉࡅ | J‬‬ ‫‪ࡀࡉࡒࡁࡀࡔ ࡍࡅࡄࡉࡍࡀࡉࡌࡅ; I ࡀࡉࡒࡁࡀࡔ ࡍࡅࡄࡉࡀࡍࡆࡀࡌ ࡍࡅࡄࡉࡍࡀࡉࡌࡅ :ࡀࡉࡒࡁࡀࡔ ࡍࡅࡄࡉࡀࡉࡍࡆࡀࡌ ࡍࡅࡄࡉࡍࡀࡉࡌࡅ | AD ࡀࡉࡓࡉࡀࡂ; B ࡀࡉࡆࡉࡀࡂ; HJ ࡀࡉࡆࡉࡀࡂࡖ; I ࡍࡉࡓࡉࡀࡂࡖ :ࡀࡉࡓࡉࡀࡂࡖ 31‬‬ ‫ࡓࡉࡔࡀࡉࡄࡅࡍ ‪ࡍࡅࡄࡉࡍࡀࡉࡌࡅ :ࡍࡅࡄࡉࡀࡉࡍࡆࡀࡌ ࡀࡉࡒࡁࡀࡔࡖ ࡍࡅࡄࡉࡍࡀࡉࡌ 32 AD ࡍࡅࡄࡉࡀࡉࡍࡆࡀࡌࡅ ࡀࡉࡒࡁࡀࡔ ࡍࡅࡄࡉࡀࡉࡍࡆࡀࡌࡅ; >B; G ࡀࡉࡒࡁࡀࡔ ࡍࡅࡄࡉࡀࡉࡍࡆࡀࡌࡖ ࡍࡅࡄࡉࡍࡀࡉࡌࡅ; H‬‬ ‫ࡖࡌࡀࡆࡍࡀࡉࡄࡅࡍ ࡔࡀࡁࡒࡉࡀ ‪>ABCD; H ࡀࡉࡒࡁࡀࡔ ࡍࡅࡄࡉࡀࡉࡍࡆࡀࡌࡖ ࡍࡅࡄࡉࡍࡀࡉࡌࡅ ࡀࡉࡆࡉࡀࡂࡖ ࡍࡅࡄࡉࡀࡉࡍࡆࡀࡌࡖ ࡍࡅࡄࡉࡍࡀࡉࡌࡅ; I ࡍࡅࡄࡉࡀࡍࡆࡀࡌ ࡀࡉࡒࡁࡀࡔࡖ ࡍࡅࡄࡉࡍࡀࡉࡌ; J‬‬ ‫ࡅࡌࡉࡀࡍࡉࡄࡅࡍ‪GH ࡀࡉࡁࡑࡀࡖ; I ࡍࡉࡁࡑࡀࡖ :ࡀࡉࡁࡑࡀ | D ࡍࡅࡄࡉࡍࡀࡉࡌࡅ :ࡍࡅࡄࡉࡍࡀࡉࡌ 33 I ࡍࡉࡁࡑࡀ :ࡀࡉࡁࡑࡀ | GHI ࡍࡅࡄࡉࡍࡀࡒࡉࡃࡖ :ࡍࡅࡄࡉࡍࡀࡒࡉࡃ | AD ࡍࡅࡄࡉࡍࡀࡉࡌ :‬‬ ‫ࡃࡉࡒࡀࡍࡉࡄࡅࡍ‪ࡍࡅࡋࡉࡓࡀࡌࡀࡅ :ࡍࡅࡋࡉࡓࡌࡀࡅ 35 GHJ ࡍࡅࡋࡔࡉࡁࡀࡋ :ࡇࡋࡔࡉࡁࡀࡋ 34 H ࡍࡅࡄࡉࡀࡃࡂࡎࡀࡌ; J ࡍࡅࡄࡉࡀࡃࡉࡂࡎࡀࡌ :ࡍࡅࡄࡉࡀࡃࡂࡆࡀࡌ | >C :ࡍࡀࡉࡄࡁ | ABD ࡍࡅࡄࡉࡍࡀࡒࡉࡆ :‬‬ ‫‪J ࡊࡀࡁࡀࡊࡕ :ࡊࡀࡁࡀࡊࡃ | A ࡍࡀࡋࡓࡌࡀࡅ; C ࡍࡀࡋࡓࡀࡌࡀ :ࡍࡀࡋࡓࡀࡌࡀࡅ | A ࡊࡀࡄࡉࡍࡁࡀ :ࡊࡀࡄࡉࡍࡁ 36 AD ࡊࡀࡄࡉࡍࡁ; B ࡊࡀࡄࡉࡍࡁ ࡍࡀࡌ :ࡍࡀࡌ ࡊࡀࡄࡉࡍࡁ | B ࡍࡅࡋࡓࡀࡌࡀࡅ; C‬‬ ‫‪J ࡀࡉࡋࡕࡀࡃࡂࡀࡎ :ࡇࡋࡕࡀࡃࡂࡀࡎ | >J :2ࡍࡀࡋࡓࡀࡌࡀࡅ | >ABCDGH; I adds ࡊࡀࡁࡀࡊࡃ ࡍࡀࡌ ࡍࡀࡋࡓࡌࡀࡅ ࡍࡀࡌ; J ࡊࡀࡁࡀࡊࡕ ࡍࡀࡌ ࡍࡀࡋࡓࡀࡌࡀࡅ :ࡊࡀࡁࡀࡊࡃ ࡍࡀࡌ ࡍࡀࡋࡓࡀࡌࡀࡅ 37‬‬ ‫;ࡖࡎࡀࡂࡃࡀࡕࡋࡇ ‪>ABD :ࡀࡉࡔࡓࡐࡀࡀࡋࡅ | >J :ࡀࡉࡔࡓࡐࡀࡀࡋࡅ ࡀࡉࡃࡀࡉࡀࡋ 39 GHJ ࡀࡉࡕࡉࡄࡁ :ࡀࡉࡕࡉࡄࡁࡅ | B ࡀࡉࡔࡉࡐࡓࡀࡌࡀࡋࡅ :ࡀࡉࡔࡓࡐࡀࡀࡋࡅ | J ࡀࡉࡃࡀࡉࡀࡋࡅ :ࡀࡉࡃࡀࡉࡀࡋ 38 H‬‬ ‫ࡖࡌࡀࡓࡀࡉࡀࡍ‪AH ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | IJ ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 41 B ࡃࡀࡄ :ࡀࡃࡄ | AI ࡀࡌࡅࡓࡌࡏࡁ; H ࡌࡅࡓࡌࡅࡏࡁ; J ࡀࡌࡅࡓࡌࡅࡏࡁ :ࡀࡌࡅࡓࡌࡁ 40 B ࡍࡀࡉࡀࡓࡀࡌ; J ࡍࡉࡉࡀࡓࡀࡌࡖ :‬‬

Translation | 119

22:21 – 22:41

the son of the adopted son,366 Ishmael,

and be called the son of Aminah367 and Abdallah.

He will remove all tents,368

and mosques will increase in the world.

He will remove stability and peace,

and deceit and sin will increase in the world

He will remove weddings,

and invitations from Earth.

25 He will remove the faith,

and not seclude women in childbirth.

No a single bell will ring on Earth,

none of them will ring.

They will hate the book of wisdom,369

so that they bring evil into the world.

They will hate adultery, but commit adultery,

and hate theft, but commit theft,

and hate usury [and] compound interest,

but give one and take nine,

30 They pervert their scales,

and magnify their weights.

Some of them shave their heads,

and some of them neglect their hair.

Some of them neglect their hair,370

and some of them henna their beards.

Some of them henna their beards,

and rise to pray in their mosques.

When they see a man putting on a girdle,

misery covers them from head to toe.371

35 They start questioning and say,

‘Who is your prophet?

Tell us, who is your prophet,

and tell us, which is your book?

Tell us, which is your book,372

and tell us, whom do you worship?’

They neither know nor understand.

Accursed and disgraceful,

they neither know nor understand,373

that our Lord is the light king.

40 He is the one on high.”

And Life triumphs!

366 367 368 369 370 371 372 373

Literally “son of They-Raised-Him.” It reads bar amti d-ʿAbdallah “the son of ʿAbd ʾAllāh’s (maid-)servant.” Mandaean temples. In place of ebni kadbā də-hekmətā “the sons of the lie of wisdom,” read sāni kədābā d-hekmətā. Line 32a is missing from ABCD. Literally “a great misery clothes their whole stature.” Line 37a is missing from all manuscripts save IJ. Line 39a is missing from J.

‫‪120 | Text‬‬

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‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬ ‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬

‫ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ‬ ‫ࡅࡀࡌࡀࡓ‬

‫ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡀࡄࡀࡉ‬ ‫ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡀࡄࡀࡉ‬ ‫ࡅࡊࡋࡄࡅࡍ ࡀࡍࡂࡍࡓࡉࡀ ‖ ࡌࡈࡀࡌࡀࡌࡉࡀ‬ ‫ࡀࡍࡂࡍࡓࡉࡀ ࡖࡀࡊࡓࡉࡀࡍ ࡏࡔࡍࡉࡀ‬ ‫ࡖࡌࡈࡀࡍࡀࡐ ࡅࡋࡀࡌࡀࡊࡅࡀࡍ‬ ‫ࡖࡌࡈࡀࡍࡀࡐ ࡅࡋࡀࡌࡀࡊࡅࡀࡍ‬ ‫ࡖࡌࡈࡀࡍࡀࡐ ࡅࡋࡀࡌࡀࡊࡅࡀࡍ‬ ‫ࡖࡌࡈࡀࡍࡀࡐ ࡅࡋࡀࡌࡀࡊࡅࡀࡍ‬ ‫ࡕࡉࡋࡉࡈࡇ ࡔࡅࡌࡉࡀ ࡅࡀࡓࡒࡀ‬ ‫ࡅࡓࡀࡆࡉࡀ ࡀࡊࡎࡉࡉࡀ ࡂࡀࡋࡀࡋࡀࡕ‬ ‫ࡔࡀࡌࡉࡔ ࡅࡎࡉࡓࡀ ࡋࡅࡈࡕࡀ‬ ‫ࡗ ࡁࡀࡓࡎࡀࡉࡅࡊࡍ ࡔࡀࡁࡊࡉࡕࡅࡍ‬ ‫ࡌࡍ ࡒࡅࡃࡀࡌ ࡖࡓࡀࡌࡉࡕࡅࡍ ࡏࡋࡀࡅࡀࡉࡅࡊࡍ‬ ‫ࡀࡌࡉࡈࡍࡅࡋ ࡏࡅ ࡆࡉࡌࡕࡀ ࡀࡐࡉࡔࡀ‬ ‫ࡖࡌࡉࡀ ࡎࡉࡀࡉࡉࡍࡍ ࡁࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ‬

‫ࡅࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡓࡀࡄࡌࡀࡉ‬ ‫ࡌࡍ ࡀࡍࡂࡍࡀࡓࡉࡀ ࡖࡀࡊࡓࡉࡀࡍ ࡏࡔࡍࡉࡀ‬ ‫ࡅࡅࡊࡋࡄࡅࡍ ࡀࡊࡌࡀࡉࡑࡀ ࡌࡉࡔࡕࡀࡃࡉࡊࡀ‬ ‫ࡀࡋࡉࡐ ࡀࡋࡉࡐ ࡔࡉࡍࡀ ࡋࡀࡌࡈࡀࡌࡀࡌࡉࡀ‬ ‫ࡁࡀࡋࡀࡋࡇ ࡈࡅࡓࡀ ࡄࡀࡔࡀࡊ‬ ‫ࡋࡀࡁࡓࡀࡋࡇ ࡋࡉࡀࡌࡀ ࡓࡁࡀ ࡖࡎࡅࡐ‬ ‫ࡔࡉࡅࡐࡋࡉࡀ ࡎࡓࡉࡒࡉࡀ ࡄࡀࡅࡉࡋࡇ‬ ‫ࡁࡉࡍࡀ ࡌࡉࡕࡉࡀ ࡄࡀࡅࡉࡋࡇ‬ ‫ࡀࡌࡉࡈࡍࡅࡋ ࡖࡈࡀࡍࡀࡐࡕ ࡌࡉࡀ ࡕࡀࡒࡉࡍࡀ‬ ‫ࡅࡀࡒࡐࡀࡕ ࡔࡃࡀࡕࡇ ࡋࡒࡉࡒࡉࡋࡕࡀ‬ ‫ࡁࡉࡔࡕࡀ ࡋࡀࡈࡅ‬ ‫ࡌࡉࡀ ࡏࡋࡀࡅࡀࡉࡅࡊࡍ ࡓࡌࡅࡍ‬ ‫ࡌࡉࡀ ࡁࡓࡉࡔ ࡓࡉࡔࡀࡉࡅࡊࡍ ࡄࡅࡐ‬ ‫ࡁࡓࡉࡔࡀࡉࡅࡊࡍ ࡋࡀࡌࡓࡉࡕࡅࡍ‬

‫]‪[87‬‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬ ‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬

‫ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ ‖‬

‫ࡅࡀࡌࡀࡓ‬

‫ࡁࡉࡕ ࡅࡑࡓࡕࡀࡉ ࡄࡅࡉࡕ‬ ‫ࡋࡀࡄࡉࡎࡓࡉࡕ ࡅࡋࡀࡁࡉࡓࡑࡉࡕ‬ ‫ࡁࡏࡅࡁࡀࡃࡀࡉࡄࡅࡍ ࡋࡀࡏࡎࡕࡀࡓࡊࡉࡕ‬

‫ࡅࡀࡌࡀࡓ‬ ‫ࡅࡋࡀࡎࡍࡀࡁࡕࡇ ࡌࡅࡌࡀ ࡋࡏࡅࡓࡑࡀࡉ‬ ‫ࡁࡏࡅࡄࡓࡀࡉࡄࡅࡍ ࡋࡀࡆࡉࡋࡀࡍ‬

‫]‪[88‬‬

‫‪J ࡇࡋࡅࡓࡄࡀࡃࡆࡏ :ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏࡅ | >H :ࡉࡀࡌࡄࡀࡓ ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏࡅ ࡉࡀࡄࡀ ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏ | J ࡇࡋࡅࡓࡄࡀࡃࡆࡏ :ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏ 1 A ࡀࡔࡌࡉࡓࡁ; D ࡀࡔࡌࡀࡓࡁ :ࡀࡉࡔࡌࡀࡓࡁ 42‬‬ ‫;ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ‪ࡀࡉࡓࡀࡍࡂࡍࡀ :ࡀࡉࡓࡍࡂࡍࡀ 3 J ࡇࡉࡍࡔࡏ :ࡀࡉࡍࡔࡏ | ACDI ࡀࡉࡓࡍࡂࡍࡀ :ࡀࡉࡓࡀࡍࡂࡍࡀ | >J :ࡍࡌ | J ࡇࡋࡅࡓࡄࡀࡃࡆࡏ :ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏ 2 C ࡀࡉࡌࡄࡀࡓ :ࡉࡀࡌࡄࡀࡓ | G‬‬ ‫‪:ࡀࡊࡉࡃࡀࡕࡔࡉࡌ | DH ࡀࡑࡉࡅࡌࡊࡀ; G ࡀࡑࡉࡀࡌࡊࡅ; I ࡀࡑࡉࡀࡌࡊࡀ; J ࡀࡑࡉࡌࡊࡀ :ࡀࡑࡉࡀࡌࡊࡀ | HJ ࡍࡅࡄࡋࡊࡅ :ࡍࡅࡄࡋࡊࡅࡅ | C ࡀࡉࡌࡀࡌࡀࡈࡉࡌࡀ; J ࡀࡉࡌࡀࡌࡀࡈࡉࡌ :ࡀࡉࡌࡀࡌࡀࡈࡌ | BHJ‬‬ ‫ࡅࡌࡉࡔࡕࡀࡃࡉࡊࡀ ‪ࡀࡋ :ࡇࡋࡀࡓࡁࡀࡋ 6 B ࡇࡋࡉࡋࡀࡁ :ࡇࡋࡀࡋࡀࡁ 5 CG ࡀࡉࡌࡀࡌࡀࡈࡉࡌࡀࡋ; H ࡀࡉࡌࡀࡌࡀࡈࡀࡌࡀࡋ :ࡀࡉࡌࡀࡌࡀࡈࡌࡀࡋ | ABD ࡐࡉࡋࡀࡋ :1ࡐࡉࡋࡀ | BJ ࡀࡉࡓࡀࡍࡂࡍࡀ :ࡀࡉࡓࡍࡂࡍࡀ 4 H‬‬ ‫ࡋࡀࡁࡓࡀࡋࡇ ‪:ࡀࡉࡒࡉࡓࡎ 7 >B :ࡍࡀࡅࡊࡀࡌࡀࡋࡅ ࡐࡀࡍࡀࡈࡌࡖ ࡇࡋࡉࡅࡀࡄ ࡀࡉࡒࡉࡓࡎ ࡀࡉࡋࡐࡅࡉࡔ 8–7 E ࡐࡀࡍࡀࡈࡉࡌࡖ :ࡐࡀࡍࡀࡈࡌࡖ 7 E fragment 3 begins here :ࡀࡌࡀࡉࡋ | H‬‬ ‫ࡖࡎࡓࡉࡒࡉࡀ ‪EGHIJ ࡇࡕࡀࡃࡔࡅ :ࡇࡕࡀࡃࡔ | ABCD ࡀࡉࡎࡊࡀ :ࡀࡉࡉࡎࡊࡀ 10 H ࡀࡉࡉࡄ ࡀࡉࡌ :ࡀࡉࡌ | ADI ࡀࡉࡌࡅࡔࡏ :ࡀࡉࡌࡅࡔ | D ࡇࡈࡉࡀࡋࡉࡕ :ࡇࡈࡉࡋࡉࡕ 9 C ࡀࡍࡉࡁࡀ :ࡀࡍࡉࡁ 8 ACD‬‬ ‫;ࡀࡔࡃࡀࡕࡇ ‪>B :ࡍࡊࡅࡉࡀࡅࡀࡋࡏ ࡍࡅࡕࡉࡌࡀࡓࡖ ࡌࡀࡃࡅࡒ ࡍࡌ ࡍࡅࡌࡓ 13–12 ABC ࡍࡅࡌࡓࡀ :ࡍࡅࡌࡓ | H ࡍࡊࡅࡉࡀࡅࡀࡋࡏࡖ :ࡍࡊࡅࡉࡀࡅࡀࡋࡏ 12 ABDI ࡀࡉࡅࡈࡀࡋ :ࡅࡈࡀࡋ 11 AC‬‬ ‫‪G ࡍࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | IJ ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 16 D ࡍࡍࡉࡀࡉࡎ; E ࡍࡍࡏࡉࡀࡎ; GI ࡍࡍࡉࡉࡀࡎ :ࡍࡍࡉࡉࡀࡉࡎ 15 E ࡍࡅࡓࡌࡕࡀࡋ; HJ ࡍࡅࡓࡌࡉࡕࡀࡋ :ࡍࡅࡕࡉࡓࡌࡀࡋ | ABD ࡔࡉࡉࡐࡀ :ࡀࡔࡉࡐࡀ 14‬‬ ‫‪AC ࡕࡉࡓࡎࡀࡄࡀࡋ :ࡕࡉࡓࡎࡉࡄࡀࡋ 2 ABD ࡕࡀࡅࡄ :ࡕࡉࡅࡄ | ABCD ࡀࡕࡓࡑࡅ :ࡉࡀࡕࡓࡑࡅ 1 A ࡀࡔࡌࡉࡓࡁ; D ࡀࡔࡌࡀࡓࡁ :ࡀࡉࡔࡌࡀࡓࡁ | AC ࡍࡀࡀࡄࡅࡉࡅ :ࡍࡀࡀࡄࡅࡉ 17‬‬ ‫ࡅࡋࡀࡁࡉࡓࡑࡉࡕ‪:ࡍࡅࡄࡉࡀࡓࡄࡅࡏࡁ | >B :ࡍࡅࡄࡉࡀࡓࡄࡅࡏࡁ ࡕࡉࡊࡓࡀࡕࡎࡏࡀࡋ ࡍࡅࡄࡉࡀࡃࡀࡁࡅࡏࡁ | AD ࡍࡅࡄࡉࡀࡃࡏࡁ; I ࡍࡅࡄࡉࡀࡃࡀࡁࡏࡁ :ࡍࡅࡄࡉࡀࡃࡀࡁࡅࡏࡁ 3 J ࡕࡉࡑࡓࡀࡁࡀࡋࡅ :‬‬ ‫ࡅࡁࡏࡅࡄࡓࡀࡉࡄࡅࡍ ‪D ࡍࡅࡄࡉࡀࡃࡏࡁ; GJ‬‬

Translation | 121

22:42 – 24:3

John teaches in the night,

Johannes in the evenings of the night,

John teaches in the night,

and says,

23. Beware for me, my brothers,

beware for me, my friends,

beware for me, my brothers,

of the pits that women dig.

all their pits will be filled,

and all the pits will become foundations.

The pits that women dig,

will not be closed up for a thousand millennia.

5 She who gets polluted but is not made right,

the dark mountain will devour her.

She who gets polluted but is not made right,

she will not taste the great Ocean.

She who gets polluted but is not made right,

her skirts will be empty,

She who gets polluted but is not made right,

she will have dead sons.

She will curse heaven and earth,

because she polluted the clear waters,

10 and revealed the hidden secrets,

brought them out and tossed it on a dunghill,

The sun and the moon

curse with an evil curse.

When you are sleeping in your beds,

toss water on yourselves.

Before you pour water on yourselves,374

wash to the top of your heads.

Since if any hair is left

on your heads, then you cannot say,

15 “We do wash with water, in this world.”

And Life triumphs!

John teaches in the night,

Johannes in the evenings of the night

John teaches in the night,

and he says,

24. “I was in the house of my seclusion,”

and he says,

“I was neither defective nor imperfect

and you have not found fault with my mind.

I was not imprisoned by their works

and I did not walk in their way.

374 Line 13a is missing from B, as is the word “toss” from the preceding line.

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‫‪20‬‬

‫ࡒࡀࡓࡉࡀࡍ ࡅࡌࡀࡓࡐࡉࡔࡀࡍ ࡅࡌࡀࡓࡐࡉࡔࡀࡍࡋࡅࡍ‬ ‫ࡁࡄࡉࡓࡀࡉ ࡋࡀࡕࡉࡄࡉࡎࡓࡅࡍ ࡅࡋࡀࡕࡉࡁࡉࡓࡑࡅࡍ‬ ‫ࡏࡕࡀࡐࡓࡀࡒ ࡌࡍ ࡕࡉࡁࡉࡋ‬ ‫ࡁࡄࡅࡓ ࡆࡀࡅࡀ ࡅࡋࡂࡅࡈ ࡆࡀࡅࡀ‬ ‫ࡋࡀࡕࡉࡋࡉࡂࡈࡅࡍ ࡆࡀࡅࡀ ࡕࡐ ࡁࡉࡔࡉࡀ‬ ‫ࡖࡌࡀࡊࡍࡀࡐ ࡅࡋࡀࡌࡀࡊࡅࡀࡍ‬ ‫ࡖࡌࡀࡊࡍࡀࡐ ࡅࡋࡀࡌࡀࡊࡅࡀࡍ‬ ‫ࡖࡌࡀࡊࡍࡀࡐ ࡅࡋࡀࡌࡀࡊࡅࡀࡍ‬ ‫ࡖࡌࡀࡊࡍࡀࡐ ࡅࡋࡀࡌࡀࡊࡅࡀࡍ‬ ‫ࡀࡌࡉࡈࡍࡅࡋ ࡖࡈࡀࡍࡀࡐࡕ ࡌࡉࡀ ࡕࡀࡒࡉࡍࡀ‬ ‫ࡅࡀࡆࡋࡀࡕ ࡔࡃࡀࡕࡇ ࡁࡒࡉࡒࡋࡉࡀ‬ ‫ࡀࡕࡀ ࡔࡀࡌࡉࡔ ‖ ࡅࡎࡉࡓࡀ ࡃࡀࡍ ࡏࡋࡇ‬ ‫ࡁࡄࡉࡓࡀࡉ ࡀࡐࡓࡉࡒ ࡀࡍࡔࡐࡀࡉࡅࡊࡍ‬ ‫ࡗ ࡋࡅࡀࡕ ࡆࡀࡅࡀࡉࡅࡊࡍ‬ ‫ࡅࡃࡀࡅࡊࡍ ࡀࡍࡔࡐࡀࡉࡅࡊࡍ‬ ‫ࡏࡅ ࡆࡉࡌࡕࡀ ࡀࡐࡉࡔࡀ ࡁࡓࡉࡔࡀࡉࡅࡊࡍ‬ ‫ࡀࡐࡓࡉࡒ ࡀࡍࡔࡐࡀࡉࡅࡊࡍ‬ ‫ࡅࡊࡋࡄࡅࡍ ࡀࡍࡂࡍࡓࡉࡀ ࡌࡉࡈࡀࡌࡀࡌࡉࡀ‬ ‫ࡀࡍࡂࡍࡓࡉࡀ ࡖࡀࡊࡓࡉࡀࡍ ࡏࡔࡍࡉࡀ‬

‫ࡋࡓࡀࡄࡌࡀࡉ ࡖࡃࡀࡉࡓࡉࡍ ࡁࡀࡋࡌࡀ‬ ‫ࡅࡋࡀࡉࡍࡄࡅࡉࡀ ࡀࡊࡃࡁࡀ ࡁࡌࡀࡌࡋࡀࡋࡅࡊࡍ‬ ‫ࡅࡌࡉࡇࡍ ࡖࡃࡀࡅࡓࡀ ࡁࡀࡈࡋࡀ‬ ‫ࡅࡆࡀࡅࡀ ࡕࡐ ࡁࡉࡔࡉࡀ ࡋࡀࡕࡉࡋࡉࡂࡈࡅࡍ‬ ‫ࡖࡋࡀࡋࡊࡀࡋࡅࡊࡍ ࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ‬ ‫ࡀࡋࡊࡀࡋࡇ ࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ‬ ‫ࡀࡊࡍࡉࡐࡀ ࡎࡓࡉࡒࡉࡀ ࡀࡍࡕࡅࡍࡋࡇ‬ ‫ࡁࡉࡍࡀ ࡌࡉࡕࡉࡀ ࡄࡀࡅࡉࡋࡇ‬ ‫ࡕࡉࡋࡉࡈࡇ ࡏࡔࡅࡌࡉࡀ ࡅࡀࡓࡒࡀ‬ ‫ࡅࡓࡀࡆࡉࡀ ࡀࡊࡎࡉࡉࡀ ࡂࡀࡋࡀࡋࡀࡕ‬ ‫ࡅࡋࡅࡈࡕࡀ ࡓࡀࡁࡕࡉࡀ ࡋࡀࡈࡅࡉࡀ‬ ‫ࡌࡉࡇࡍ ࡖࡃࡀࡅࡓࡀ ࡁࡀࡈࡋࡀ‬ ‫ࡒࡀࡓࡁࡉࡕࡅࡍ ࡎࡉࡅࡍ ࡌࡉࡀ‬ ‫ࡁࡓࡉࡔ ࡓࡉࡔࡀࡉࡅࡊࡍ ࡄࡅࡐ‬ ‫ࡀࡀࡊࡃࡍࡉࡕ ࡋࡀࡏࡃࡀࡉࡊࡕࡅࡍ ࡀࡄࡀࡉ‬ ‫ࡌࡍ ࡀࡍࡂࡍࡓࡉࡀ ࡖࡀࡊࡓࡉࡀࡍ ࡏࡔࡍࡉࡀ‬ ‫ࡅࡅࡊࡋࡄࡅࡍ ࡀࡊࡌࡀࡉࡑࡀ ࡌࡉࡔࡕࡀࡃࡉࡊࡀ‬ ‫ࡀࡋࡉࡐ ࡀࡋࡉࡐ ࡔࡉࡍࡀ ࡋࡀࡌࡉࡈࡀࡌࡀࡌࡉࡀ‬

‫]‪[89‬‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫‪25‬‬

‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬ ‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬

‫ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ‬ ‫ࡅࡀࡌࡀࡓ‬

‫ࡉࡀ ࡄࡀࡓࡉࡀ ࡖࡔࡀࡁࡊࡉࡍ‬ ‫ࡉࡀ ࡄࡀࡓࡉࡀ ࡖࡔࡀࡁࡊࡉࡀ‬

‫ࡅࡉࡀ ࡄࡀࡓࡀࡕࡀ ࡖࡋࡀࡌࡉࡕࡉࡓࡀࡍ‬ ‫ࡋࡉࡅࡌࡀ ࡖࡃࡉࡀࡍ ࡌࡀࡄࡅ ࡕࡉࡁࡃࡅࡍ‬

‫‪:ࡉࡀࡓࡉࡄࡁ 5 EGHIJ ࡀࡉࡓࡉࡀࡃࡖ :ࡍࡉࡓࡉࡀࡃࡖ | BJ ࡀࡉࡌࡄࡀࡓࡋ :ࡉࡀࡌࡄࡀࡓࡋ | EGJ ࡍࡊࡅࡋࡍࡀࡔࡉࡐࡓࡀࡌࡅ :ࡍࡅࡋࡍࡀࡔࡉࡐࡓࡀࡌࡅ | >B :ࡍࡀࡔࡉࡐࡓࡀࡌࡅ | B ࡍࡀࡀࡓࡀࡃ :ࡍࡀࡉࡓࡀࡒ 4‬‬ ‫ࡁࡄࡉࡓࡉࡀ ‪ࡕࡉࡁࡖ :ࡐࡕ | J ࡀࡅࡀࡆ :ࡀࡅࡀࡆࡅ | AC ࡈࡅࡀࡂࡋࡅ :ࡈࡅࡂࡋࡅ 7 EGHJ ࡍࡇࡉࡌ :ࡍࡇࡉࡌࡅ | EGHI ࡒࡀࡓࡐࡀࡕ; J ࡒࡉࡓࡐࡉࡕ :ࡒࡀࡓࡐࡀࡕࡏ 6 ABD ࡍࡊࡅࡋࡀࡋࡀࡌࡁ :ࡍࡊࡅࡋࡀࡋࡌࡀࡌࡁ | ACJ‬‬ ‫‪:ࡐࡀࡍࡊࡀࡌࡖ 9 EGHJ ࡍࡊࡅࡋࡀࡊࡋࡀࡋࡅ :ࡍࡊࡅࡋࡀࡊࡋࡀࡋࡖ | A ࡐࡕࡖ; B ࡕࡉࡁࡖ; D ࡕࡐࡀࡖ :ࡐࡕ | >J :ࡀࡉࡔࡉࡁ ࡐࡕ ࡀࡅࡀࡆ ࡍࡅࡈࡂࡉࡋࡉࡕࡀࡋ | AC ࡍࡅࡈࡅࡂࡉࡋࡉࡕࡀࡋ :ࡍࡅࡈࡂࡉࡋࡉࡕࡀࡋ 8 B‬‬ ‫ࡖࡌࡈࡀࡍࡀࡐ ‪ࡀࡉࡌࡅࡔ; H ࡀࡌࡅࡔ; I ࡀࡉࡌࡅࡔࡏ :ࡀࡉࡌࡅࡔࡏ 12 B ࡀࡉࡕࡉࡀࡌ :ࡀࡉࡕࡉࡌ 11 D ࡇࡋࡍࡀࡕࡍࡀ; H ࡇࡋࡍࡅࡕࡍࡉ :ࡇࡋࡍࡅࡕࡍࡀ | I ࡀࡉࡋࡐࡅࡉࡔ :ࡀࡐࡉࡍࡊࡀ 10 >E :ࡍࡀࡅࡊࡀࡌࡀࡋࡅ | A‬‬ ‫‪EGHJ ࡅࡈࡀࡋ :ࡀࡉࡅࡈࡀࡋ | EGHJ ࡀࡕࡈࡅࡋ :ࡀࡕࡈࡅࡋࡅ | >EGHJ; I ࡀࡕࡀ :ࡀࡕࡀ 15 EGHJ ࡀࡉࡋࡒࡉࡒࡋ :ࡀࡉࡋࡒࡉࡒࡁ | C ࡇࡕࡀࡃࡔ :ࡇࡕࡀࡃࡔ | BEGJ ࡀࡋࡆࡀࡅ; I ࡕࡀࡋࡆࡀࡅ :ࡕࡀࡋࡆࡀࡅ 14 BEGJ‬‬ ‫‪ABCD ࡍࡅࡕࡊࡉࡀࡃࡏࡀࡋࡖ :ࡍࡅࡕࡊࡉࡀࡃࡏࡀࡋ | ABCD ࡔࡉࡉࡐࡀ :ࡀࡔࡉࡐࡀ 19 EGHIJ ࡍࡅࡎ :ࡍࡅࡉࡎ 17 >H :ࡗ ࡀࡋࡈࡀࡁ ࡀࡓࡅࡀࡃࡖ 17–16 J ࡀࡉࡓࡉࡄࡁ :ࡉࡀࡓࡉࡄࡁ 16‬‬ ‫‪ࡀࡊࡉࡃࡀࡕࡔࡉࡌ ࡀࡑࡉࡀࡌࡊࡀ ࡍࡅࡄࡋࡊࡅࡅ ࡀࡉࡌࡀࡌࡀࡈࡉࡌ ࡀࡉࡓࡍࡂࡍࡀ ࡍࡅࡄࡋࡊࡅ 22–21 BHJ ࡀࡉࡓࡀࡍࡂࡍࡀ :ࡀࡉࡓࡍࡂࡍࡀ | J ࡍࡌࡅ :ࡍࡌ | J ࡀࡔࡉࡐࡀ ࡍࡊࡅࡉࡀࡐࡔࡍࡀ :ࡍࡊࡅࡉࡀࡐࡔࡍࡀ 20‬‬ ‫ࡀࡍࡂࡍࡓࡉࡀ ࡖࡀࡊࡓࡉࡀࡍ ࡏࡔࡍࡉࡀ‪EGH ࡀࡑࡉࡀࡌࡊࡅ :ࡀࡑࡉࡀࡌࡊࡀ | AC ࡍࡉࡌࡀࡌࡀࡈࡉࡌ; B ࡀࡉࡌࡀࡌࡀࡈࡌ; D ࡀࡉࡌࡉࡌࡀࡈࡌ :ࡀࡉࡌࡀࡌࡀࡈࡉࡌ | BCH ࡀࡉࡓࡀࡍࡂࡍࡀ :ࡀࡉࡓࡍࡂࡍࡀ 21 >J :‬‬ ‫‪H ࡉࡌࡀࡌࡀࡈࡉࡌࡀࡋ :ࡀࡉࡌࡀࡌࡀࡈࡉࡌࡀࡋ | EG ࡀࡍࡉࡔࡏ :ࡀࡍࡉࡔ | ACI ࡐࡉࡋࡀࡋ :1ࡐࡉࡋࡀ | H ࡍࡉࡓࡊࡀࡖ :ࡍࡀࡉࡓࡊࡀࡖ | BC ࡀࡉࡓࡀࡍࡂࡍࡀ; GI ࡀࡉࡓࡍࡂࡍࡀࡅ; H ࡀࡉࡓࡀࡍࡂࡍࡀࡅ :ࡀࡉࡓࡍࡂࡍࡀ 22‬‬ ‫;ࡋࡀࡌࡉࡈࡀࡌࡉࡌࡉࡀ ‪ࡀࡉࡔࡌࡉࡓࡁ; D ࡀࡔࡌࡀࡓࡁ :ࡀࡉࡔࡌࡀࡓࡁ | AC ࡍࡀࡀࡄࡅࡉࡅ :ࡍࡀࡀࡄࡅࡉ 24 EGJ ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | IJ ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 23 AC ࡍࡉࡌࡀࡈࡌࡀࡋ; B ࡍࡉࡌࡀࡌࡀࡈࡌࡀࡋ; D‬‬ ‫‪ࡀࡕࡀࡓࡀࡄࡀࡉࡅ :ࡀࡕࡀࡓࡀࡄ ࡀࡉࡅ | ACD ࡍࡊࡀࡀࡔࡖ; EIJ ࡀࡉࡊࡁࡀࡔࡖ :ࡍࡉࡊࡁࡀࡔࡖ | >H :ࡍࡀࡓࡉࡕࡉࡌࡀࡋࡖ ࡀࡕࡀࡓࡀࡄ ࡀࡉࡅ ࡍࡉࡊࡁࡀࡔࡖ ࡀࡉࡓࡀࡄ ࡀࡉ | BDI ࡀࡉࡓࡀࡄࡀࡉ :ࡀࡉࡓࡀࡄ ࡀࡉ 1 AC‬‬ ‫‪EGHI ࡍࡀࡉࡃ ࡌࡅࡉࡋ :ࡍࡀࡉࡃࡖ ࡀࡌࡅࡉࡋ | ABIJ ࡀࡉࡓࡀࡄࡀࡉ :ࡀࡉࡓࡀࡄ ࡀࡉ 2 B ࡍࡀࡓࡉࡀࡕࡌࡀࡋࡖ; DIJ ࡍࡀࡓࡉࡀࡕࡉࡌࡀࡋࡖ :ࡍࡀࡓࡉࡕࡉࡌࡀࡋࡖ | AJ‬‬

Translation | 123

24:4 – 25:2

I will call, instruct, and instruct my friends,375 5 My chosen, be neither defective nor imperfect,

whose settlements are in the world. and let there be no deceit in your speech.

Withdraw from Earth,

and from the mortal abode.

Choose a wife, take a wife,

but do not take a wicked girl376 as a wife.

A wicked girl,377 do not take as a wife,378

lest the fire that blazes burns you.

She who gets polluted379 but is not made right,

the fire that blazes will burn her.

10 She who gets polluted but is not made right,

they give her empty arms.380

She who gets polluted but is not made right,

she will have dead sons.

She who gets polluted but is not made right,

she will curse heaven and earth,

because she polluted the clear water,

and revealed the hidden secrets,

and went and threw them on the dung heap. 15 The sun has come,381 and moon has risen upon her,

and cursed her with a great curse.

My chosen, save yourselves

from the mortal abode.382

When you approach your wives,

wash yourselves in water,

and purify yourselves

from the top of your heads.

If any hair on your heads is left,

then you are still not purified, my brothers.

20 Save yourselves

from the pits that women dig;

all their pits will be filled,383

and all the pits will become foundations.

The pits that women dig,

for a thousand millennia will not be closed up.”

And Life triumphs!

25

John teaches in the night,

Johannes in the evenings of the night,

John teaches in the night

and says,

25. Noble men, who are sleeping,

and noble women, who are not awake,

noble men, who are sleeping,

what are you going to do, on judgment day?

375 376 377 378 379 380 381 382 383

EGJ “and instruct you, my friends.” Literally “daughter of the wicked” or “daughter of a wicked man.” B “from a wicked house.” Line 8a is missing from J. In place of məkanpā ‘gathered together,’ read məṭanpā ‘polluted.’ I “skirts.” In EGHIJ, “The sun and the moon have risen upon her.” I adds “has come” in the margins. H is missing “the mortal abode.” Lines 20 and 21a are missing from J.

‫‪124 | Text‬‬

‫‪5‬‬

‫‪10‬‬

‫‪15‬‬

‫ࡗ ࡔࡀࡄࡋࡀࡋࡇ ࡋࡀࡐࡂࡓࡀ ‖ ࡉࡍࡔࡉࡌࡕࡀ‬ ‫ࡉࡀ ࡀࡋࡌࡀ ࡁࡋࡉࡋࡀ‬ ‫ࡖࡂࡅࡁࡓࡀࡊ ࡌࡀࡉࡕࡉࡀ‬ ‫ࡀࡊࡄࡅ ࡀࡃࡀࡌ ࡂࡀࡁࡓࡀ ࡒࡀࡃࡌࡀࡉࡀ‬ ‫ࡀࡊࡄࡅ ࡄࡀࡅࡀ ࡆࡀࡅࡀ‬ ‫ࡀࡊࡄࡅ ࡔࡉࡕࡉࡋ ࡁࡓ ࡀࡃࡀࡌ‬ ‫ࡀࡊࡄࡅ ࡓࡀࡌ ࡅࡓࡅࡃ‬ ‫ࡀࡊࡄࡅ ࡔࡅࡓࡁࡀࡉ ࡅࡔࡀࡓࡄࡀࡁࡏࡉࡋ‬ ‫ࡀࡊࡄࡅ ࡔࡅࡌ ࡁࡓ ࡅࡍ‬ ‫ࡅࡊࡋࡄࡅࡍ ࡍࡀࡐࡒ ࡅࡋࡀࡏࡕࡀࡊࡌࡀࡓ‬ ‫ࡃࡀࡌࡉࡀ ࡋࡉࡅࡌࡀ ࡈࡀࡁࡀ‬ ‫ࡔࡉࡁࡉࡀࡄࡉࡀ ࡕࡀࡅࡓࡉࡀ ࡖࡉࡐࡈࡓࡀ‬ ‫ࡀࡁࡉࡍࡀ ࡕࡉࡁࡉࡋ ࡃࡀࡓࡊࡉࡀ ࡖࡔࡅࡌࡀࡍ‬ ‫ࡓࡀࡄࡌࡀࡉ ࡖࡎࡀࡂࡃࡉࡀ ࡋࡄࡉࡉࡀ‬

‫ࡋࡉࡅࡌࡀ ࡖࡃࡉࡀࡍ ࡌࡀࡄࡅ ࡕࡉࡁࡃࡅࡍ‬ ‫ࡅࡌࡁࡀࡋࡀࡋࡀ ࡅࡌࡄࡀࡌࡁࡋࡀ‬ ‫ࡅࡎࡉࡓࡐࡀࡊ ࡖࡆࡉࡀࡐ ࡌࡉࡎࡕࡀࡓࡊࡉࡀ‬ ‫ࡖࡄࡀࡀࡊ ࡓࡉࡔࡀ ࡖࡃࡀࡓࡀ ࡄࡅࡀ‬ ‫ࡖࡌࡉࡀࡍࡉࡄࡅࡍ ࡏࡕࡉࡀࡉࡀࡓ ࡀࡋࡌࡀ‬ ‫ࡖࡀࡋࡌࡉࡀ ࡅࡃࡀࡓࡉࡀ ࡌࡉࡇࡍ ࡄࡅࡍ‬ ‫ࡖࡌࡍ ࡃࡀࡓࡀ ࡖࡄࡉࡓࡁࡀ ࡄࡅࡍ‬ ‫ࡖࡌࡍ ࡃࡀࡓࡀ ࡖࡅࡍࡓࡀ ࡄࡅࡍ‬ ‫ࡖࡌࡍ ࡃࡀࡓࡀ ࡖࡈࡅࡀࡐࡉࡍࡀ ࡌࡉࡀ ࡄࡅࡍ‬ ‫ࡅࡏࡕࡉࡁࡉࡅࡍ ࡀࡍࡈࡓࡉࡀ ࡁࡕࡉࡁࡉࡋ‬ ‫ࡖࡀࡋࡌࡉࡀ ࡅࡃࡀࡓࡉࡀ ࡌࡎࡀࡉࡊࡋࡇ‬ ‫ࡖࡒࡀࡉࡌࡉࡀ ࡋࡉࡅࡌࡀ ࡖࡉࡍࡅࡊࡎࡕࡀ‬ ‫ࡖࡒࡀࡉࡌࡉࡀ ࡁࡔࡅࡒࡉࡀ ࡅࡌࡉࡆࡃࡀࡁࡉࡍࡀ‬ ‫ࡄࡀࡈࡀࡉࡅࡍ ࡅࡄࡀࡅࡁࡅࡍ ‖ ࡉࡍࡔࡕࡁࡉࡒࡋࡅࡍ‬

‫]‪[90‬‬

‫]‪[91‬‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫ࡋࡀࡁࡑࡅࡁࡉࡀ ࡃࡀࡓࡉࡀ‬ ‫ࡋࡀࡁࡑࡅࡁࡉࡀ ࡃࡀࡓࡀ‬

‫‪5‬‬

‫ࡁࡏࡂࡍࡀࡓ ࡅࡊࡔࡈࡀ ࡖࡀࡕࡀࡕ ࡋࡀࡊ‬ ‫ࡉࡍࡎࡁࡅ ࡋࡏࡂࡍࡉࡓࡕࡀ‬ ‫ࡀࡐࡄࡕࡉࡀ ࡅࡒࡀࡓࡉࡁࡇ ࡅࡄࡀࡆࡉࡀ‬ ‫ࡅࡋࡀࡄࡅࡀ ࡖࡉࡍࡔࡌࡀࡕࡅࡍ ࡀࡑࡁࡉࡀ‬ ‫ࡉࡍࡎࡁࡅ ࡋࡏࡂࡍࡉࡓࡕࡀ‬ ‫ࡀࡌࡓࡉࡋࡇ‬ ‫ࡎࡀࡁ ࡓࡀࡁ ࡉࡅࡄࡀࡀࡍ‬

‫ࡅࡋࡀࡁࡑࡅࡁࡉࡀ ࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡉࡀ‬

‫ࡅࡏࡋ ࡉࡀࡃ ࡉࡀࡄࡅࡈࡀࡉࡉࡀ ࡓࡉࡌࡉࡅࡉࡀ‬ ‫ࡖࡁࡇ ࡖࡋࡀࡄࡅࡀ ࡖࡄࡉࡅࡍࡍ ࡁࡀࡉࡉࡍ‬ ‫ࡅࡋࡉࡀࡃ ࡉࡅࡄࡀࡀࡍ ࡓࡉࡌࡉࡅࡉࡀ‬ ‫ࡁࡂࡍࡀࡓ ࡅࡊࡔࡈࡀ ࡖࡀࡕࡀࡋࡀࡊ ࡌࡍ ࡀࡁࡀࡄࡀࡕࡀࡊ‬

‫‪B ࡀࡉࡓࡁࡅࡂࡖ; EG ࡊࡀࡓࡁࡅࡂ; >H; J ࡊࡉࡓࡁࡅࡂ :ࡊࡀࡓࡁࡅࡂࡖ 5 DJ ࡀࡋࡁࡀࡄࡌࡅ :ࡀࡋࡁࡌࡀࡄࡌࡅ | HJ ࡀࡉࡋࡉࡋࡁ :ࡀࡋࡉࡋࡁ 4 EGHI ࡍࡀࡉࡃ ࡌࡅࡉࡋ :ࡍࡀࡉࡃࡖ ࡀࡌࡅࡉࡋ | J ࡀࡉ :ࡗ 3‬‬

‫ࡅࡎࡉࡓࡐࡀࡊ‪:ࡍࡅࡄࡉࡍࡀࡉࡌࡖ | EG ࡀࡉࡄࡊࡀ; I ࡏࡄࡊࡀ; J ࡅࡄ ࡊࡀ :ࡅࡄࡊࡀ 7 HJ ࡔࡉࡓ :ࡀࡔࡉࡓ | J ࡅࡄ ࡊࡀ :ࡅࡄࡊࡀ 6 J ࡀࡉࡊࡓࡀࡕࡎࡀࡌ :ࡀࡉࡊࡓࡀࡕࡎࡉࡌ | J ࡐࡀࡉࡆ :ࡐࡀࡉࡆࡖ | J ࡊࡉࡐࡓࡉࡎࡅ :‬‬ ‫ࡌࡉࡀࡍࡉࡄࡅࡍ ‪J ࡉࡀࡁࡓࡀࡔ :ࡉࡀࡁࡓࡅࡔ | >H :ࡅࡄࡊࡀ 10 ACD ࡍࡇࡉࡌࡖ; B ࡖ :ࡍࡌࡖ 9 C ࡍࡅࡄࡀ :ࡍࡅࡄ 8 B ࡀࡌࡋࡀࡁ ࡓࡀࡕࡀࡉࡕࡏ :ࡀࡌࡋࡀ ࡓࡀࡉࡀࡉࡕࡏ | B ࡍࡅࡄࡉࡍࡀࡌࡖ; EG‬‬

‫ࡅࡔࡀࡓࡄࡀࡁࡏࡉࡋ‪ࡀࡉࡌࡖ :ࡀࡉࡌ | EHJ ࡀࡍࡉࡐࡀࡅࡈ; G ࡍࡏࡐࡀࡅࡈ; I ࡀࡍࡉࡐࡀࡅࡈࡖ ࡀࡓࡀࡃ :ࡀࡍࡉࡐࡀࡅࡈࡖ ࡀࡓࡀࡃ | I ࡇࡅࡀࡆ ࡀࡕࡉࡀࡓࡍࡅࡅ ࡍࡅ ࡓࡁ ࡌࡅࡔ :ࡍࡅ ࡓࡁ ࡌࡅࡔ 11 AC ࡋࡉࡉࡉࡁࡀࡄࡓࡀࡔࡅ :‬‬ ‫‪G ࡀࡕࡎࡊࡉࡍࡉ; H ࡀࡕࡎࡊࡉࡍࡉࡖ; J ࡀࡕࡎࡐࡉࡍࡖ :ࡀࡕࡎࡊࡅࡍࡉࡖ | EGHJ ࡀࡉࡓࡈࡐࡉࡖ :ࡀࡓࡈࡐࡉࡖ 14 AD ࡍࡅࡉࡁࡉࡕࡏ; B ࡍࡅࡁࡉࡕࡏ :ࡍࡅࡉࡁࡉࡕࡏࡅ | C ࡒࡐࡀࡍࡀ :ࡒࡐࡀࡍ 12 BDIJ‬‬ ‫;ࡍࡉࡊࡎࡕࡀ ‪:ࡍࡅࡋࡒࡉࡁࡕࡔࡍࡉ | J ࡍࡅࡁࡅࡀࡄ :ࡍࡅࡁࡅࡀࡄࡅ | >J :ࡀࡉࡉࡄࡋ | I ࡀࡌࡄࡀࡓ :ࡉࡀࡌࡄࡀࡓ 16 HJ ࡍࡀࡀࡌࡅࡔࡖ :ࡍࡀࡌࡅࡔࡖ | EGHIJ ࡀࡍࡉࡁ :ࡀࡍࡉࡁࡀ 15 AC ࡀࡕࡎࡊࡅࡍ; EI‬‬ ‫ࡉࡍࡔࡕࡁࡉࡒࡋࡅࡍ ‪ࡀࡕࡅࡑࡁࡀࡋࡅ :ࡀࡉࡁࡅࡑࡁࡀࡋࡅ | H ࡉࡁࡅࡑࡁࡀࡋ; J ࡀࡕࡅࡑࡁࡀࡋ :ࡀࡉࡁࡅࡑࡁࡀࡋ 1 ACH ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | IJ ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 17 BH ࡍࡅࡋࡒࡅࡁࡔࡍࡉ; EGJ ࡍࡅࡋࡒࡉࡁࡔࡍࡉ; I‬‬ ‫‪ࡊࡀࡋࡕࡀࡕࡀࡖ :ࡊࡀࡋ ࡕࡀࡕࡀࡖ | J ࡓࡀࡕࡀࡖ :ࡕࡀࡕࡀࡖ | ABD ࡓࡀࡍࡂࡁ; C ࡀࡓࡍࡂࡏࡁ; J ࡀࡉࡓࡀࡍࡂࡏࡁ :ࡓࡀࡍࡂࡏࡁ 3 HJ ࡀࡉࡓࡀࡃ :ࡀࡓࡀࡃ | J ࡀࡕࡅࡑࡁࡀࡋ :ࡀࡉࡁࡅࡑࡁࡀࡋ 2 C ࡀࡉࡁࡅࡑࡁࡀࡋ; J‬‬ ‫‪J ࡀࡉࡆࡀࡄ :ࡀࡉࡆࡀࡄࡅ | H ࡇࡁࡀࡓࡀࡒ :ࡇࡁࡉࡓࡀࡒࡅ | ABCD ࡀࡕࡄࡐࡀ; J ࡀࡉࡕࡄࡐࡉ :ࡀࡉࡕࡄࡐࡀ 5 C ࡅࡉࡌࡉࡓ; GH ࡀࡉࡅࡌࡉࡓ; I ࡀࡉࡅࡉࡌࡀࡓ :ࡀࡉࡅࡉࡌࡉࡓ | IJ ࡃࡀࡉࡋࡅ :ࡃࡀࡉ ࡋࡏࡅ 4 BD‬‬ ‫;ࡅࡋࡀࡄࡀࡆࡉࡀ ‪:ࡇࡋࡉࡓࡌࡀ 8 D ࡀࡉࡅࡌࡉࡓ; EGH ࡅࡉࡌࡉࡓ; I ࡀࡉࡅࡉࡌࡉࡓ :ࡀࡉࡅࡉࡌࡉࡓ | CGH ࡃࡀࡉ ࡋࡏࡅ :ࡃࡀࡉࡋࡅ 7 >B :ࡀࡉࡁࡑࡀ 6 ABCD ࡀࡉࡉࡀࡁ :ࡍࡉࡉࡀࡁ | >H :ࡇࡁࡖ ࡀࡉࡆࡀࡄࡅ | I‬‬ ‫ࡅࡀࡌࡓࡉࡋࡇ ‪C ࡓࡀࡍࡂࡏࡁ; HI ࡓࡉࡍࡂࡏࡁ; J ࡀࡕࡓࡉࡍࡂࡏࡁ :ࡓࡀࡍࡂࡁ 9 J‬‬

Translation | 125

25:3 – 26:9

When the soul strips off the body

what are you going to do, on judgment day?

Corrupt world,

degenerate and destructive,

5 whose men will die,

10

and whose deceitful book will be stopped,

where is Adam, the first man,

who became the head of the generation here?

Where is Eve, his wife,

from whom the world was wakened to life?

Where is Shitel, Adam’s son,

from whom are worlds and generations?

Where are Ram and Rud,

from the age of the sword?

Where are Shorbey and Sharhabiel

from the age of fire?

Where is Shem, Noah’s son384

from the age of the flood, of water?

All of them left and did not return,

and watchers were set on Earth,

looking like the good day

upon which ages and generations gaze.

The planets are fattened cows,

as they stand on the day of slaughter:

15 The earthlings are fattened rams,

May there be mercy upon those who worship Life,

as they stand in the markets and are sold. may their sins and trespasses be forgiven them.

And Life triumphs!

26. The ages took no pleasure in me,

and neither did all the worlds.

The age[s] took no pleasure in me, […]

in a true letter, which came there.

They take the letter,

and place it in the Jews’ hands.

5 They open it, read inside it, and see

what’s inside is not what they want,

and is not what their souls desire. They take the letter,

and put it in Johannes’s hands.

They say to him, “Rab Johannes, take the true letter,

384 I adds “and Nureyta his wife.”

which came to you from your ancestors.”

‫‪126 | Text‬‬

‫‪10‬‬

‫‪15‬‬

‫‪20‬‬

‫‪25‬‬

‫ࡀࡐࡄࡕࡀ ࡅࡒࡀࡓࡉࡀ ࡉࡅࡄࡀࡀࡍ‬ ‫ࡀࡐࡄࡕࡀ ࡅࡒࡀࡓࡉࡁࡇ‬ ‫ࡄࡀࡆࡉࡍ ࡄࡅ ࡖࡁࡀࡉࡉࡀࡍ‬ ‫ࡉࡅࡄࡀࡀࡍ ࡍࡀࡐࡒ ࡌࡍ ࡀࡐࡂࡓࡇ‬ ‫ࡀࡄࡇ ࡃࡀࡓࡔࡉࡋࡇ ࡁࡇ‬ ‫ࡉࡍࡎࡁࡅ ‖ ࡋࡏࡂࡍࡉࡓࡕࡀ‬ ‫ࡀࡊࡃࡁࡉࡋࡅࡍ ࡁࡏࡂࡍࡉࡓࡕࡀ‬ ‫ࡋࡉࡀࡒࡉࡐ ࡅࡁࡉࡍࡀ ࡀࡌࡉࡍ ࡅࡔࡅࡌࡏࡉࡋ‬

‫ࡅࡄࡀࡆࡉࡀ ࡁࡂࡀࡅࡇ ࡎࡉࡓࡐࡀ ࡔࡀࡉࡍࡀ‬ ‫ࡅࡁࡄࡉࡉࡀ ࡏࡕࡉࡌࡋࡉࡀ ࡅࡀࡌࡀࡓ‬ ‫ࡅࡄࡀࡆࡀ ࡉࡍࡔࡌࡀࡕ ࡀࡑࡁࡉࡀ‬ ‫ࡀࡄࡇ ࡃࡀࡓࡔࡉࡀ ࡃࡓࡀࡔࡉࡀ‬ ‫ࡁࡈࡅࡓࡀ ࡖࡈࡅࡓ ࡀࡊࡓࡉࡌࡋࡀ‬ ‫ࡅࡀࡎࡒࡅ ࡋࡈࡅࡓࡀ ࡖࡈࡅࡓ ࡀࡊࡓࡉࡌࡋࡀ‬ ‫ࡅࡌࡀࡓࡐࡉࡔࡋࡅࡍ ࡋࡔࡀࡕࡐࡀ‬ ‫ࡀࡊࡍࡉࡐࡀ ࡁࡈࡅࡓࡀ ࡈࡅࡓ ࡀࡊࡓࡉࡌࡋࡀ‬

‫ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡀࡕࡉࡕ ࡏࡋࡉࡊ ࡃࡉࡋࡉࡊ ࡉࡍࡔࡉࡌࡕࡀ‬ ‫ࡁࡀࡋࡁࡅࡔࡉࡀ ࡖࡌࡀࡉࡍࡀ ࡀࡎࡂࡉࡕ‬ ‫ࡁࡀࡋࡁࡅࡔࡀ ࡖࡄࡉࡉࡀ ࡀࡎࡂࡉࡕ‬ ‫ࡏࡋ ࡋࡁࡅࡔࡀ ࡖࡔࡅࡁࡀ ࡀࡕࡉࡕ‬ ‫ࡋࡀࡊ ࡋࡁࡅࡔࡀ ࡖࡔࡅࡁࡀ ࡉࡍࡎࡁࡉࡕ‬ ‫ࡎࡍࡀࡁࡕࡇ ࡅࡀࡍࡎࡁࡉࡀࡍࡋࡇ‬ ‫ࡎࡍࡀࡁࡕࡇ ࡅࡀࡍࡎࡁࡉࡀࡍࡋࡅࡍ‬ ‫ࡌࡀࡄࡅ ࡁࡀࡉࡊࡕࡅࡍ ࡃࡀࡓࡉࡀ ‖‬ ‫ࡀࡋࡌࡀ ࡀࡅࡃࡀ ࡂࡉࡅࡕࡀࡉࡅࡊࡍ‬ ‫ࡀࡎࡂࡉࡕ ࡏࡋ ࡂࡀࡅࡇ ࡖࡀࡋࡌࡀ‬

‫ࡖࡓࡀࡄࡉࡒ ࡌࡍ ࡌࡓࡅࡌࡀ‬ ‫ࡖࡄࡉࡉࡀ ࡏࡋࡀࡅࡉࡀ ࡕࡉࡁࡉࡋ ࡔࡉࡄࡋࡅࡊ‬ ‫ࡁࡂࡀࡅࡇ ࡖࡀࡋࡌࡀ ࡀࡀࡍ‬ ‫ࡀࡕࡉࡕ ࡋࡂࡀࡅࡇ ࡖࡀࡋࡌࡀ‬ ‫ࡋࡕࡌࡀࡉࡍࡀ ࡀࡎࡂࡉࡕ‬ ‫ࡅࡕࡌࡀࡉࡍࡀ ࡁࡄࡀࡃ ࡁࡉࡀࡃ‬ ‫ࡅࡏࡉࡍࡎࡁࡇ ࡅࡋࡀࡏࡔࡉࡁࡒࡇ‬ ‫ࡋࡎࡀࡄࡓࡉࡀ ࡁࡈࡀࡁࡉࡀ ࡉࡍࡄࡅࡍ‬ ‫ࡅࡌࡀࡄࡅ ࡁࡀࡉࡊࡕࡅࡍ ࡀࡌࡀࡌࡉࡀ‬ ‫ࡏࡋ ࡃࡉࡋࡅࡊࡍ ࡀࡀࡍ ࡋࡃࡌࡅࡕࡀࡉ ࡀࡕࡉࡕ‬

‫]‪[92‬‬

‫]‪[93‬‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫‪30‬‬

‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬

‫ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ‬

‫‪J ࡅࡄ ࡀࡆࡀࡄ :ࡀࡆࡀࡄࡅ 12 B ࡍࡅࡋࡌࡉࡕࡏ :ࡀࡉࡋࡌࡉࡕࡏ | J ࡀࡉࡉࡄࡃࡅ :ࡀࡉࡉࡄࡁࡅ | J ࡀࡕࡄࡐࡉ :ࡀࡕࡄࡐࡀ 11 AC ࡍࡉࡆࡀࡄ; D ࡍࡉࡆࡉࡀࡄ; J ࡀࡉࡆࡀࡄ :ࡀࡉࡆࡀࡄࡅ | J ࡀࡉࡕࡄࡐࡉ :ࡀࡕࡄࡐࡀ 10‬‬

‫ࡉࡍࡔࡌࡀࡕ‪:ࡀࡋࡌࡉࡓࡊࡀ | CDIJ ࡓࡅࡈ :ࡓࡅࡈࡖ | >ABD :ࡇࡁ 14 >H :ࡀࡉࡔࡀࡓࡃ | >ABD :ࡀࡉࡔࡀࡓࡃ ࡀࡉࡔࡓࡀࡃ ࡇࡄࡀ 13 ABCD ࡀࡉࡁࡑࡀࡖ :ࡀࡉࡁࡑࡀ | B ࡕࡀࡌࡔࡍࡉࡖ :‬‬

‫ࡀࡊࡓࡌࡋࡀ ‪ࡓࡅࡈ :ࡓࡅࡈࡖ 15 >B :ࡀࡕࡓࡉࡍࡂࡏࡁ ࡍࡅࡋࡉࡁࡃࡊࡀ ࡀࡋࡌࡉࡓࡊࡀ ࡓࡅࡈࡖ ࡀࡓࡅࡈࡋ ࡅࡒࡎࡀࡅ 16–15 H ࡒࡎࡀࡅ :ࡅࡒࡎࡀࡅ | J ࡀࡕࡓࡉࡍࡂࡏ ࡋࡏ :ࡀࡕࡓࡉࡍࡂࡏࡋ 15 A ࡀࡋࡌࡀࡓࡊࡀ; C‬‬ ‫‪:ࡐࡉࡒࡀࡉࡋ 17 ACD ࡀࡐࡕࡀࡔ ࡋࡏ :ࡀࡐࡕࡀࡔࡋ | ACD ࡍࡅࡋࡉࡔࡉࡐࡓࡀࡌࡅ; I ࡍࡅࡋࡉࡔࡉࡐࡓࡀࡌࡅ :ࡍࡅࡋࡔࡉࡐࡓࡀࡌࡅ | EGH ࡍࡅࡋࡁࡉࡃࡊࡀ :ࡍࡅࡋࡉࡁࡃࡊࡀ 16 AC ࡀࡋࡌࡀࡓࡊࡀ :ࡀࡋࡌࡉࡓࡊࡀ | BC‬‬ ‫ࡏࡋ ࡉࡀࡒࡉࡐ ‪ࡐࡇࡍࡊࡉ; B ࡐࡇࡍࡊࡀ; EGHJ ࡐࡇࡊࡉ; I ࡀࡐࡉࡍࡊࡀ :ࡀࡐࡉࡍࡊࡀ | C ࡋࡉࡏࡌࡔࡅ; E ࡋࡉࡉࡉࡌࡅࡔࡅ; G ࡋࡉࡉࡌࡅࡔࡅ; J ࡋࡉࡏࡉࡌࡅࡔࡅ :ࡋࡉࡏࡌࡅࡔࡅ | J ࡍࡉࡌࡀ ࡀࡍࡉࡁ :ࡍࡉࡌࡀ ࡀࡍࡉࡁࡅ | ABD‬‬ ‫‪BC ࡊࡀࡋࡉࡃ ࡊࡀࡋࡏ ; D ࡀࡕࡌࡉࡔࡍࡉ ࡊࡉࡅࡀࡋࡏ ࡊࡀࡋࡉࡃ ࡊࡀࡋࡏ; J ࡊࡀࡋࡉࡃ ࡊࡉࡋࡏ :ࡊࡉࡋࡉࡃ ࡊࡉࡋࡏ 19 AD ࡀࡌࡅࡓࡌࡏ :ࡀࡌࡅࡓࡌ | J ࡌࡉࡄࡀࡓࡖ :ࡒࡉࡄࡀࡓࡖ 18 EGHI ࡓࡅࡈࡖ :ࡓࡅࡈ | AC‬‬ ‫;ࡏࡋࡀࡊ ࡃࡉࡋࡀࡊ ࡀࡋࡀࡅࡉࡊ ࡉࡍࡔࡉࡌࡕࡀ ‪I ࡀࡍࡉࡀࡌࡕࡖ :ࡀࡍࡉࡀࡌࡖ | C ࡀࡉࡔࡅࡁࡋࡀࡁࡖ :ࡀࡉࡔࡅࡁࡋࡀࡁ 20 ABD ࡍࡅࡋࡄࡉࡔ :ࡊࡅࡋࡄࡉࡔ | ACD ࡊࡉࡅࡀࡋࡏ; B ࡊࡀࡅࡀࡋࡏ :ࡀࡉࡅࡀࡋࡏ | A‬‬ ‫;ࡖࡌࡀࡅࡍ ‪>AD :ࡕࡉࡕࡀ ࡕࡉࡂࡎࡀ ࡀࡉࡉࡄࡖ | AD ࡀࡉࡔࡅࡁࡋࡀࡁ; B ࡔࡅࡁࡋࡀࡁ; C ࡀࡔࡅࡋࡁ :ࡀࡔࡅࡁࡋࡀࡁ 21 >EGHJ; I ࡇࡅࡀࡂࡁ :ࡇࡅࡀࡂࡁ | ABD ࡕࡉࡂࡎࡀࡖ :ࡕࡉࡂࡎࡀ | ABD ࡀࡍࡉࡀࡌࡕࡖ; H‬‬ ‫‪ࡕࡉࡕࡀ; I ࡕࡉࡁࡎࡍࡉ ࡕࡉࡕࡀ :ࡕࡉࡕࡀ | AD ࡀࡔࡅࡋ :ࡀࡔࡅࡁࡋ | H ࡀࡔࡅࡁࡋࡋ :ࡀࡔࡅࡁࡋ ࡋࡏ 22 H ࡕࡉࡕࡀࡅ :ࡕࡉࡕࡀ 21 >B :ࡀࡔࡅࡁࡋ ࡋࡏ ࡀࡌࡋࡀࡖ ࡇࡅࡀࡂࡋ ࡕࡉࡕࡀ ࡕࡉࡂࡎࡀ ࡀࡉࡉࡄࡖ 22–21‬‬ ‫ࡉࡍࡎࡁࡉࡕ ‪ࡓࡀࡄࡁ; EGHJ ࡕࡉࡄࡁ :ࡃࡀࡄࡁ | EG ࡀࡔࡅࡁࡋ ࡋࡏ; H ࡀࡔࡅࡁࡋࡋ; I ࡀࡔࡅࡁࡋ ࡋࡏ :ࡀࡔࡅࡁࡋ 23 ACD ࡕࡉࡂࡎࡀࡖ :ࡕࡉࡂࡎࡀ | ABG ࡀࡍࡉࡀࡌࡕ ࡋࡏ; >D :ࡀࡍࡉࡀࡌࡕࡋ | EGH‬‬ ‫‪ࡀࡉࡃࡄࡀࡎࡋ :ࡀࡉࡓࡄࡀࡎࡋ | ABD ࡇࡋࡍࡀࡉࡁࡎࡍࡀࡅ :ࡍࡅࡋࡍࡀࡉࡁࡎࡍࡀࡅ | C ࡇࡕࡁࡀࡍࡎࡀ :ࡇࡕࡁࡀࡍࡎ 25 J ࡀࡉࡁࡎࡍࡉࡏࡅ :ࡇࡁࡎࡍࡉࡏࡅ | J ࡇࡕࡁࡉࡍࡎ :ࡇࡕࡁࡀࡍࡎ 24 BD ࡃࡀࡉ :ࡃࡀࡉࡁ | ACI‬‬ ‫‪G ࡍࡊࡅࡉࡀࡕࡅࡉࡂࡁ; H ࡍࡊࡅࡉࡀࡕࡅࡀࡂ :ࡍࡊࡅࡉࡀࡕࡅࡉࡂ | ABCD ࡀࡉࡃࡅࡀࡖ ࡀࡉࡌࡋࡀ :ࡀࡃࡅࡀ ࡀࡌࡋࡀ | I ࡀࡌࡋࡀࡖ :ࡀࡌࡋࡀ 27 B ࡀࡉࡉࡄ ࡅࡄࡀࡌ :ࡅࡄࡀࡌ 26 AD ࡀࡉࡓࡄࡀࡎࡅ; E ࡇࡓࡄࡀࡎࡋ; J‬‬ ‫ࡏࡋ ࡃࡉࡋࡅࡊࡍ‪CGH ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | IJ ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 29 H ࡀࡌࡋࡀࡖ ࡋࡀࡖ :ࡀࡌࡋࡀࡖ | EGHIJ ࡇࡅࡀࡂࡋ :ࡇࡅࡀࡂ ࡋࡏ 28 ACD ࡉࡀࡕࡅࡌࡃ ࡋࡏ :ࡉࡀࡕࡅࡌࡃࡋ | EGHIJ ࡍࡊࡅࡋࡉࡃࡋ :‬‬ ‫‪AC ࡀࡉࡔࡌࡉࡓࡁ; D ࡀࡔࡌࡀࡓࡁ :ࡀࡉࡔࡌࡀࡓࡁ | ABC ࡍࡀࡀࡄࡅࡉࡅ :ࡍࡀࡀࡄࡅࡉ 30‬‬

Translation | 127

26:10 – 26:30

10

Johannes opens, reads, and sees

within it sublime writing.

He opens and reads within it,

and was filled with Life, and he says,

“This is what I wished for,

and this is what my soul desires.”

Johannes came forth from his body.

His brothers taught the teachings.385

His brothers taught them

on the mountain, Mount Carmel.

15 They took the letter and took it

up the mountain, Mount Carmel.

They write them by letter,386

and explain the scroll to them—

to Jacob, Benjamin and Ishmael,

who assemble387 on the mountain, Mount Carmel.

[…]

Manda d’Heyyi, who is far388 from heaven,

I have come to you, Soul,

whom Life has sent to Earth.

20 In whose garb389

have I come to the world?

In Life’s garb,

I have come to the world!

I have come to the Seven’s garb,

I have come to the Eight.

There, I took the Seven’s garb,

and each390 of the Eight by hand,

I took, I am taking,

and I will take and not let go.

25 I took each, and I will take them,

the demons,391 and they will become virtuous.

Why do you weep, o ages?

Why do you weep, o nations?

Why does your glory diminish?

To you I have brought392 my likeness,

I went to the midst of the world.” And Life triumphs!

30

John teaches in the night,

385 386 387 388 389 390 391 392

Johannes in the evenings of the night.

Line 13b is missing from ABD. Lines 15b and 16a are missing from B. EGHJ “his rock (?).” J “who loves.” ABDI: “with the Eight’s garb.” Following the variant in BD. ACI have bəhar “they chose;” EGHJ have bəhit “they were ashamed.” J “the witnesses.” In place of atit ‘I come,’ read eytit “I come with; bring.”

‫‪128 | Text‬‬

‫‪5‬‬

‫‪10‬‬

‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬

‫ࡅࡀࡌࡀࡓ‬

‫ࡌࡉࡀࡀࡊ ࡖࡓࡀࡁ ࡌࡉࡀࡍࡉ‬ ‫ࡌࡉࡄࡔࡉࡁ ࡀࡂࡓࡀࡉ ࡅࡋࡊࡉࡋࡀࡉ‬ ‫ࡉࡀࡒࡉࡐ ࡔࡁࡀࡒ ࡁࡉࡕ ࡀࡌࡀ‬ ‫ࡏࡋࡉࡆࡀࡓ ࡁࡀࡉࡕࡀ ࡓࡁࡀ‬ ‫ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡀࡊࡄࡉࡍࡀ‬ ‫ࡉࡀࡄࡉࡀ ࡅࡐࡒ ࡌࡍ ࡌࡀࡕࡀࡍ‬ ‫ࡌࡍ ࡒࡀࡋࡀࡊ ࡀࡍࡃ ࡁࡉࡕ ࡀࡌࡀ‬ ‫ࡌࡍ ࡒࡀࡋࡀࡉࡄࡅࡍ ࡖࡏࡉࡍࡀࡀࡍࡊ‬ ‫ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡓࡋࡅࡍ ࡉࡀࡄࡉࡀ‬ ‫ࡀࡉࡕࡅࡍ ࡅࡍࡓࡀ ࡅࡒࡅࡋࡉࡅࡍ‬ ‫ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡀࡊࡄࡉࡍࡀ‬ ‫ࡅࡍࡓࡀ ࡋࡀࡋࡊࡀࡋࡀࡊ ࡉࡀࡄࡉࡀ‬ ‫ࡎࡉࡀࡐ ࡋࡀࡀࡐࡎࡉࡒࡋࡀࡊ ࡉࡀࡄࡉࡀ‬

‫ࡌࡉࡀࡊࡋ ࡀࡊࡋࡉࡀ ࡏࡅࡁࡀࡃࡉࡀ‬ ‫ࡅࡕࡅࡔࡁࡉࡄࡕࡀࡉ ࡌࡀࡎࡒࡀࡋࡉࡀ ࡁࡄࡀࡃࡅࡀ ࡋࡉࡂࡉࡈࡕࡀࡉ‬ ‫ࡅࡁࡉࡍࡀ ࡀࡌࡉࡍ ࡔࡉࡁࡒࡅࡉࡀ ࡋࡁࡉࡕ ࡌࡒࡀࡃࡔࡉࡀ‬ ‫ࡔࡉࡁࡒࡇ ࡋࡒࡅࡌࡁࡀ ࡖࡀࡊࡄࡉࡍࡀ‬ ‫ࡋࡉࡀࡄࡉࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ‬ ‫ࡉࡅࡄࡀࡀࡍ ࡅࡐࡒ ࡌࡍ ࡌࡃࡉࡕࡍࡀࡍ‬ ‫ࡅࡌࡍ ࡒࡀࡋ ࡃࡓࡀࡔࡀࡊ ࡀࡍࡃ ࡁࡉࡕ ࡌࡒࡀࡃࡔࡉࡀ‬ ‫ࡀࡍࡃࡀࡕ ࡒࡅࡌࡁࡀ ࡖࡀࡊࡄࡉࡍࡀ‬ ‫ࡋࡀࡊࡄࡉࡍࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ‬ ‫ࡅࡀࡉࡕࡅࡍ ‖ ࡎࡉࡀࡐ ࡅࡅࡐࡎࡒࡅࡍ‬ ‫ࡋࡉࡀࡄࡉࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ‬ ‫ࡖࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ ࡌࡀࡃࡀࡊࡓ ࡏࡋࡀࡊ‬ ‫ࡖࡁࡓ ࡄࡉࡉࡀ ࡄࡀࡀࡊ ࡔࡓࡉࡀ ࡏࡋࡀࡊ‬

‫]‪[94‬‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫‪15‬‬

‫‪5‬‬

‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬ ‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬

‫ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ‬ ‫ࡅࡀࡌࡀࡓ‬

‫ࡀࡒࡓࡉࡀ ࡖࡓࡀࡌࡉࡀ ࡀࡍࡋࡐࡉࡀ‬ ‫ࡋࡉࡀࡊ ࡖࡀࡌࡀࡓࡅࡋࡇ ࡈࡅࡁࡀࡊ‬ ‫ࡁࡂࡀࡅࡇ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ‬ ‫ࡏࡕࡀࡊࡀࡍࡉࡐࡅࡍ ࡉࡀࡄࡅࡈࡀࡉࡉࡀ‬ ‫ࡀࡌࡓࡉࡋࡇ‬ ‫ࡌࡀࡅࡌࡉࡀࡍࡋࡀࡊ ࡉࡀࡄࡉࡀ‬ ‫ࡕࡅࡌ ࡌࡀࡅࡌࡉࡀࡍࡋࡀࡊ ࡉࡀࡄࡉࡀ‬ ‫ࡖࡉࡀࡒࡉࡓ ࡅࡀࡊࡁࡉࡓ ࡔࡅࡌࡇ‬

‫ࡅࡁࡀࡕࡉࡀ ࡖࡌࡃࡀࡋࡉࡀ ࡌࡉࡕࡀࡐࡎࡀࡎࡉࡀ‬ ‫ࡖࡋࡀࡅ ࡋࡉࡂࡀࡋ ࡀࡌࡀࡓࡅࡋࡇ ࡅࡀࡉࡋࡀࡊ‬ ‫ࡅࡋࡅࡀࡕࡇ ࡖࡉࡀࡄࡉࡀ ࡀࡆࡋࡉࡀ‬ ‫ࡁࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡖࡎࡀࡂࡃࡀࡕࡋࡇ‬ ‫ࡁࡄࡀࡁࡔࡀࡁࡀ ࡅࡀࡍࡉࡐࡀ ࡉࡅࡌࡀ‬

‫‪ࡀࡉࡋࡉࡒࡎࡀࡌ; C ࡀࡉࡋࡒࡉࡎࡀࡌ; G ࡇࡋࡉࡒࡎࡀࡌ; J ࡇࡋࡀࡒࡎࡀࡌ :ࡀࡉࡋࡀࡒࡎࡀࡌ | EGHJ ࡀࡉࡁࡉࡔࡄ ࡁࡉࡔࡄࡉࡌ; I ࡀࡉࡁࡉࡔࡄ ࡁࡀࡔࡄࡉࡌ :ࡁࡉࡔࡄࡉࡌ 2 B ࡀࡉࡃࡀࡁࡅࡏࡖ :ࡀࡉࡃࡀࡁࡅࡏ 1‬‬ ‫‪:ࡊࡀࡋࡀࡒ 7 J ࡍࡌ :2ࡍࡌ 6 H ࡀࡁࡌࡅࡒ ࡋࡏ :ࡀࡁࡌࡅࡒࡋ | >G :ࡀࡁࡓ 4 J ࡉࡀࡔࡃࡀࡒࡌ :ࡀࡉࡔࡃࡀࡒࡌ | J ࡀࡉࡅࡒࡁࡀࡔ :ࡀࡉࡅࡒࡁࡉࡔ 3 ACD ࡉࡀࡕࡈࡂࡉࡋ; I ࡉࡀࡕࡈࡅࡂࡉࡋ :ࡉࡀࡕࡈࡉࡂࡉࡋ | BEH‬‬ ‫ࡒࡀࡋࡉࡊ ‪ࡍࡅࡉࡋࡉࡒࡅ; J ࡍࡅࡉࡋࡒࡅ :ࡍࡅࡉࡋࡅࡒࡅ | BD ࡍࡅࡕࡀ :ࡍࡅࡕࡉࡀ 10 A ࡉࡍࡀࡀࡍࡉࡖ; D ࡊࡍࡀࡀࡍࡉࡀࡖ :ࡊࡍࡀࡀࡍࡉࡏࡖ 8 D ࡀࡔࡃࡀࡒࡌ :ࡀࡉࡔࡃࡀࡒࡌ | B ࡊࡀࡔࡀࡓࡃࡖ :ࡊࡀࡔࡀࡓࡃ | J‬‬ ‫‪ࡌࡅࡔࡖ :ࡀࡉࡉࡄࡖ ࡀࡌࡅࡔࡖ | J ࡀࡉࡉࡄࡀࡉ :ࡀࡉࡄࡀࡉ | H ࡊࡀࡊࡋࡀࡋ :ࡊࡀࡋࡀࡊࡋࡀࡋ 12 H ࡀࡉࡄࡀࡉ ࡋࡏ :ࡀࡉࡄࡀࡉࡋ | B ࡍࡅࡋࡓࡀࡌࡍࡉࡖ :ࡇࡋࡓࡀࡌࡍࡉࡖ 11 A ࡍࡅࡉࡒࡎࡐࡅࡅ :ࡍࡅࡒࡎࡐࡅࡅ | H‬‬ ‫ࡄࡉࡉࡀ ࡅࡔࡅࡌ ࡄࡉࡉࡀ ‪J ࡀࡉࡉࡄ ࡓࡁ :ࡀࡉࡉࡄ ࡓࡁࡖ | ABD ࡊࡀࡋࡉࡒࡀࡔࡀࡋ :ࡊࡀࡋࡒࡉࡎࡐࡀࡀࡋ 13 A ࡀࡉࡉࡄ ࡌࡅࡔࡖ ࡀࡉࡉࡄ ࡌࡅࡔࡖ; B ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡌࡅࡔࡅ ࡀࡉࡉࡄ ࡌࡅࡔࡖ; D‬‬ ‫ࡏࡋࡀࡊ‪HJ ࡀࡒࡓࡀ :ࡀࡉࡓࡒࡀ 1 A ࡀࡔࡌࡉࡓࡁ; CD ࡀࡔࡌࡀࡓࡁ :ࡀࡉࡔࡌࡀࡓࡁ | ABC ࡍࡀࡀࡄࡅࡉࡅࡖ :ࡍࡀࡀࡄࡅࡉ 15 CE ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | IJ ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 14 >EGHJ; I ࡊࡀࡋࡏ :‬‬ ‫ࡖࡓࡀࡌࡉࡀ‪I ࡇࡋࡅࡓࡀࡌࡍࡉࡖ; J ࡀࡉࡋࡓࡀࡌࡀࡖ :ࡇࡋࡅࡓࡀࡌࡀࡖ | EGIJ ࡊࡀࡏࡋ :ࡊࡀࡉࡋ 2 I ࡀࡉࡎࡉࡎࡐࡀࡕࡉࡌ :ࡀࡉࡎࡀࡎࡐࡀࡕࡉࡌ | BI ࡀࡉࡕࡉࡀࡁࡅ; D ࡀࡉࡕࡉࡀࡁ; HJ ࡀࡕࡉࡀࡁࡅ :ࡀࡉࡕࡀࡁࡅ | C ࡀࡉࡌࡀࡓ :‬‬ ‫;ࡖࡀࡌࡀࡓࡋࡇ ‪:ࡇࡋࡕࡀࡃࡂࡀࡎࡖ 6 J ࡀࡉࡋࡉࡓࡌࡀ :ࡇࡋࡉࡓࡌࡀ 5 J ࡀࡉࡕࡀࡅࡋࡅ :ࡇࡕࡀࡅࡋࡅ 4 A ࡇࡅࡀࡂࡁࡀ :ࡇࡅࡀࡂࡁ 3 I ࡇࡋࡅࡓࡀࡌࡀ :ࡇࡋࡅࡓࡀࡌࡀ | ABD ࡋࡀࡂࡉࡋࡖ :ࡋࡀࡂࡉࡋ ࡅࡀࡋࡖ | EGH‬‬ ‫ࡖࡎࡀࡂࡃࡀࡕࡋࡉࡀ ‪J ࡀࡉࡌࡅࡔ :ࡇࡌࡅࡔ | J ࡓࡀࡒࡀࡉࡖ :ࡓࡉࡒࡀࡉࡖ 8 J‬‬

Translation | 129

26:31 – 28:8

John teaches in the night,

and says:

27. “Is there anyone greater than me?

My deeds ought to be measured,

my wages and wreaths ought to be counted,393

and my praise lifts me up with the joy of my embrace.”

Jacob has abandoned the synagogue,

Benjamin has abandoned the Temple,

Eleazar of the Great house

has abandoned the Dome of the Priests.

5 The priests spoke

to John in Jerusalem, saying,

“John, leave our town!

Johannes, leave our city!

The synagogue shook from the sound of your voice,

and the Temple shook from the sound of your lessons!

The Dome of the Priests has shaken

from the sound of your refrains!”

John spoke to the priests in Jerusalem,

saying,

10 “Bring a fire and burn me,

and bring a sword and cut me!”

The priests spoke to John in Jerusalem, saying, “A fire will not burn you, John,

since Life’s name394 is mentioned over you.

A sword will not cut you, John,

since Life’s Son is unleashed upon you.”395

And Life triumphs!

15

John teaches in the night,

Johannes in the evening of the nights

John teaches in the night,

and says,

28. “Lofty strongholds will fall,

and houses that are raised will be destroyed.

Is there none to whom they say, ‘Have a nice day!’

who would not immediately say, ‘Go to Hell!’

in this world?” Jews gathered,

and went to John.

5 They said to him,

“We ask that you swear, John

by the light king whom you worship.

We ask that you swear, John,

by Sunday and the Daybreak,

whose name is precious and great:

393 EGHIJ “surely ought to be counted.” 394 A “Life’s name of Life’s name,” B “Life’s name and the name of Manda d’Heyyi,” D “Life’s name and Life’s name,” 395 EGHIJ “Life’s son is released.” I adds “upon you” in the margin.

130 | Text

[95]

ࡀࡉࡅࡀࡄ ࡅࡄࡀࡌࡁ ࡇࡕࡋࡀࡉࡀࡔ ࡇࡋࡍࡉࡉࡀࡃ ࡍࡀࡉࡃ ࡅࡄࡀࡌࡁ ࡇࡋࡍࡉࡉࡀࡃ ࡍࡀࡉࡃ ࡅࡄࡀࡌࡁ ࡇࡋࡍࡉࡉࡀࡃ ࡍࡀࡉࡃ ࡅࡄࡀࡌࡁ ࡇࡋࡍࡉࡉࡀࡃ ࡍࡀࡉࡃ ࡅࡄࡀࡌࡁ ࡇࡋࡍࡉࡉࡀࡃ ࡍࡀࡉࡃ ࡅࡄࡀࡌࡁ ࡇࡋࡍࡉࡉࡀࡃ ࡍࡀࡉࡃ ࡅࡄࡀࡌࡁ

ࡇࡋࡍࡉࡉࡀࡃ ࡍࡀࡉࡃ ࡅࡄࡀࡌࡁ ࡇࡋࡍࡉࡉࡀࡃ ࡍࡀࡉࡃ ࡅࡄࡀࡌࡁ ࡇࡋࡍࡉࡉࡀࡃ ࡍࡀࡉࡃ ࡅࡄࡀࡌࡁ [96]

ࡇࡋࡍࡉࡉࡀࡃ ࡀࡍࡉࡉࡃ ࡅࡄࡀࡌࡁ ࡇࡋࡍࡉࡉࡀࡃ ࡀࡍࡉࡉࡃ ࡅࡄࡀࡌࡁ ࡇࡋࡍࡉࡉࡀࡃ ࡍࡀࡉࡃ ࡅࡄࡀࡌࡁ ࡇࡋࡍࡉࡉࡀࡃ ࡀࡍࡉࡉࡃ ࡅࡄࡀࡌࡁ

ࡓࡀࡎࡀࡄ ࡀࡓࡅࡀࡂࡁࡖ ࡓࡀࡎࡀࡄ ࡀࡉࡅࡀࡄ ࡀࡍࡁࡅࡂࡁࡖ ࡓࡀࡉࡀࡂ ࡇࡓࡁࡀࡄࡖ ‖ ࡀࡍࡕࡏ ࡍࡌࡖ ࡀࡃࡄ ࡈࡉࡂࡀࡋࡅ ࡀࡃࡄ ࡒࡉࡁࡀࡔࡖ ࡍࡀࡌࡋࡊࡅ ࡀࡓࡅࡀࡂ ࡀࡓࡉࡀࡂࡖ ࡕࡀࡅࡕࡀ ࡋࡊࡅ ࡀࡉࡌࡑࡅࡊࡀ ࡕࡀࡅࡋ ࡋࡉࡆࡀࡖ ࡍࡀࡌ ࡀࡓࡒࡉࡔࡖ ࡀࡉࡉࡀࡃࡋࡊࡀࡅ ࡀࡕࡍࡅࡀࡄࡁ ࡀࡓࡌࡀࡄ ࡀࡉࡕࡀࡔࡖ ࡍࡀࡌ ࡋࡊࡅ ࡃࡉࡁࡀ ࡇࡅࡀࡂࡁ ࡍࡀࡀࡓࡎࡅࡄࡅ ࡀࡕࡉࡅࡓࡅ ࡀࡕࡓࡀࡌࡀࡆ ࡕࡀࡅࡋ ࡋࡉࡆࡀࡖ ࡀࡁࡃࡊࡀࡖ ࡀࡓࡀࡆ ࡀࡓࡉࡆࡅ ࡀࡋࡒࡀࡔ ࡀࡌࡀࡎࡅ ࡍࡀࡈࡀࡁ ࡍࡇࡉࡌࡅ ࡇࡋࡀࡉࡃࡀࡔ ࡀࡉࡒࡅࡔࡁ ࡀࡋࡆࡀࡅ ࡇࡌࡏࡋ ࡇࡋࡀࡉࡆࡀࡄ ࡀࡃࡋࡀࡉࡖ ࡍࡇࡉࡀࡅ ࡇࡋࡀࡉࡆࡀࡄࡀࡋ ࡀࡃࡋࡀࡉࡋ ࡀࡌࡏࡅ ࡇࡅࡀࡆ ࡕࡀࡅࡋ ࡁࡊࡉࡀࡔࡖ ࡍࡀࡌࡋࡊࡅ ࡀࡉࡉࡀࡎࡀࡋ ࡀࡉࡌࡅ ࡀࡉࡌ ࡀࡉࡀࡎࡀࡋࡖ ࡕࡀࡅࡕࡀ ࡀࡉࡀࡌࡃࡀࡒ ࡀࡌࡅࡉ ࡇࡕࡍࡀࡀࡄࡖ ࡍࡀࡌࡋࡊࡅ ࡀࡐࡉࡍࡅࡈ ࡍࡌ ࡇࡅࡀࡆ ‖ ࡀࡉࡀࡎࡖ ࡁࡊࡉࡀࡔ ࡇࡕࡀࡅࡋࡅ ࡍࡀࡀࡕࡔࡀࡃࡅ ࡀࡉࡋࡅࡁࡄ ࡋࡊࡉࡀࡖ ࡍࡀࡌ ࡋࡊࡅ ࡐࡀࡎࡊࡀࡅ ࡀࡁࡄࡀࡃࡖ ࡀࡉࡋࡅࡁࡄ ࡋࡅࡁࡄࡅ ࡐࡀࡎࡊࡀࡅ ࡀࡁࡄࡀࡃ ࡌࡀࡄࡓࡍࡉࡖ ࡍࡀࡌࡋࡊࡅ ࡐࡀࡎࡊࡀࡅ ࡀࡁࡄࡀࡃ ࡌࡀࡄࡓࡍࡉࡖ ࡍࡀࡌࡋࡊࡅ ࡃࡀࡁࡍࡉࡀࡋ ࡇࡅࡀࡂࡁ ࡀࡕࡅࡁࡀࡈࡅ

ࡍࡌࡖ 11 A ࡀࡍࡉࡉࡃ :ࡍࡀࡉࡃ | C ࡅࡄࡀࡌࡁࡀ :ࡅࡄࡀࡌࡁ | HIJ ࡓࡉࡎࡀࡄ :ࡓࡀࡎࡀࡄ | >BEGHJ; I ࡀࡉࡅࡀࡄ :ࡀࡉࡅࡀࡄ 10 J ࡀࡉࡕࡋࡀࡉࡀࡔ :ࡇࡕࡋࡀࡉࡀࡔ | HIJ ࡓࡉࡎࡀࡄ :ࡓࡀࡎࡀࡄ 9 ࡀࡓࡁࡀࡂ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 12 ACEG ࡀࡍࡉࡉࡃ :ࡍࡀࡉࡃ | C ࡅࡄࡀࡌࡁࡀ :ࡅࡄࡀࡌࡁ | >J :ࡇࡋࡍࡉࡉࡀࡃ ࡍࡀࡉࡃ ࡅࡄࡀࡌࡁ ࡓࡀࡉࡀࡂ ࡇࡓࡁࡀࡄࡖ ࡀࡍࡕࡏ ࡍࡌࡖ | B ࡀࡍࡕࡏ ࡍࡌࡖ ࡍࡀࡌ ࡋࡊࡅ :ࡀࡍࡕࡏ C ࡅࡄࡀࡌࡁࡀ :ࡅࡄࡀࡌࡁ 13 B ࡇࡍࡋࡉࡉࡀࡃ :ࡇࡋࡍࡉࡉࡀࡃ | AEG ࡀࡍࡉࡉࡃ :ࡍࡀࡉࡃ | C ࡅࡄࡀࡌࡁ :ࡅࡄࡀࡌࡁ | C ࡀࡃࡄ :2ࡀࡃࡄ | C ࡈࡅࡂࡀࡋࡅ :ࡈࡉࡂࡀࡋࡅ | C ࡀࡃࡄࡀ :1ࡀࡃࡄ | EGHIJ :ࡃࡉࡁࡀ 17 HIJ ࡍࡀࡌࡋࡊࡅ :ࡍࡀࡌ ࡋࡊࡅ 16 AEG ࡀࡍࡉࡉࡃ :ࡍࡀࡉࡃ | C ࡅࡄࡀࡌࡁࡀ :ࡅࡄࡀࡌࡁ 15 AC ࡕࡀࡅࡋࡀ :ࡕࡀࡅࡋ | J ࡋࡀࡆࡀࡖ :ࡋࡉࡆࡀࡖ 14 B ࡇࡍࡋࡉࡀࡃ :ࡇࡋࡍࡉࡉࡀࡃ | AEG ࡀࡍࡉࡉࡃ :ࡍࡀࡉࡃ GHJ ࡍࡇࡉࡌ :ࡍࡇࡉࡌࡅ 20 B ࡀࡓࡆ :ࡀࡓࡀࡆ 19 AH ࡕࡀࡅࡋࡀ :ࡕࡀࡅࡋ | DJ ࡋࡀࡆࡀࡖ :ࡋࡉࡆࡀࡖ 18 AEG ࡀࡍࡉࡉࡃ :ࡍࡀࡉࡃ | C ࡅࡄࡀࡌࡁࡀ :ࡅࡄࡀࡌࡁ | EGHJ ࡀࡉࡅࡀࡄ; I ࡀࡉࡅࡀࡄ ࡃࡉࡁࡀ C ࡅࡄࡀࡌࡁࡀ :ࡅࡄࡀࡌࡁ | ABCD ࡀࡃࡋࡀࡉࡖ :ࡀࡃࡋࡀࡉࡋ 23 BDEGIJ ࡇࡋࡉࡆࡀࡄ :ࡇࡋࡀࡉࡆࡀࡄ | E ࡀࡋࡃࡀࡉࡖ :ࡀࡃࡋࡀࡉࡖ | >C :ࡍࡇࡉࡀࡅ 22 EGHI ࡇࡋࡀࡉࡃࡀࡔࡅ; J ࡇࡋࡉࡃࡀࡔࡅ :ࡇࡋࡀࡉࡃࡀࡔ 21 AEGJ ࡀࡍࡉࡉࡃ :ࡍࡀࡉࡃ | AD ࡀࡉࡎࡀࡋ; B ࡀࡉࡀࡎࡀࡋ; C ࡀࡉࡉࡎࡀࡋ :ࡀࡉࡉࡀࡎࡀࡋ | >H :ࡀࡉࡌࡅ 25 AC ࡕࡀࡅࡋࡀ :ࡕࡀࡅࡋ | CEGH ࡋࡊࡅ; I ࡍࡀࡌࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 24 AEG ࡀࡍࡉࡉࡃ :ࡍࡀࡉࡃ EGHJ ࡋࡊࡅ; I ࡍࡀࡌࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 27 EG ࡀࡍࡉࡉࡃ :ࡍࡀࡉࡃ | J ࡀࡉࡉࡀࡎࡀࡋࡖ :ࡀࡉࡀࡎࡀࡋࡖ | >ABD :ࡇࡋࡍࡉࡉࡀࡃ ࡍࡀࡉࡃ ࡅࡄࡀࡌࡁ ࡀࡉࡌ ࡀࡉࡀࡎࡀࡋࡖ ࡕࡀࡅࡕࡀ | C ࡕࡀࡅࡕࡀࡖ :ࡕࡀࡅࡕࡀ 26 B ࡁࡊࡅࡔ :ࡁࡊࡉࡀࡔ | D ࡍࡀࡀࡕࡔࡉࡃࡅ :ࡍࡀࡀࡕࡔࡀࡃࡅ 29 C ࡀࡐࡉࡍࡅࡈࡀ; D ࡀࡐࡉࡍࡅࡅࡈ :ࡀࡐࡉࡍࡅࡈ | H ࡀࡉࡀࡎࡀࡖ :ࡀࡉࡀࡎࡖ 28 H ࡇࡕࡍࡀࡀࡄ; IJ ࡀࡉࡕࡍࡀࡀࡄ :ࡇࡕࡍࡀࡀࡄࡖ | B ࡍࡀࡌࡊࡅ; ࡀࡍࡉࡉࡃ ࡅࡄࡀࡌࡁ 32–31 ABD ࡀࡁࡄࡀࡃࡖ :ࡀࡁࡄࡀࡃࡖ | G ࡇࡋࡅࡁࡄ :ࡀࡉࡋࡅࡁࡄ | AD ࡀࡉࡋࡅࡁࡄࡅ :ࡋࡅࡁࡄࡅ 31 HIJ ࡍࡀࡌࡋࡊࡅ :ࡍࡀࡌ ࡋࡊࡅ 30 BCDI ࡍࡀࡉࡃ :ࡀࡍࡉࡉࡃ | A ࡁࡊࡅࡀࡔ; ࡀࡁࡄࡀࡃ ࡌࡀࡄࡓࡍࡉࡖ ࡍࡀࡌࡋࡊࡅ 32 BCDI ࡍࡀࡉࡃ :ࡀࡍࡉࡉࡃ 31 I ࡐࡀࡎࡊࡀࡅ ࡀࡁࡄࡀࡆ ࡌࡀࡄࡓࡍࡉࡖ ࡍࡀࡌࡋࡊࡅ ࡇࡋࡍࡉࡉࡀࡃ ࡍࡀࡉࡃ ࡅࡄࡀࡌࡁ :ࡐࡀࡎࡊࡀࡅ ࡀࡁࡄࡀࡃ ࡌࡀࡄࡓࡍࡉࡖ ࡍࡀࡌࡋࡊࡅ ࡇࡋࡍࡉࡉࡀࡃ ࡀࡁࡄࡀࡆ :ࡀࡁࡄࡀࡃ | GJ ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 33 AJ ࡀࡍࡉࡉࡃ :ࡍࡀࡉࡃ | A ࡀࡁࡄࡀࡆ :ࡀࡁࡄࡀࡃ | BEG ࡌࡅࡄࡓࡍࡉࡖ :ࡌࡀࡄࡓࡍࡉࡖ | >BDEGHIJ :ࡇࡋࡍࡉࡉࡀࡃ ࡍࡀࡉࡃ ࡅࡄࡀࡌࡁ ࡐࡀࡎࡊࡀࡅ BCDI ࡍࡀࡉࡃ :ࡀࡍࡉࡉࡃ | J ࡃࡉࡁࡍࡉࡀࡋ :ࡃࡀࡁࡍࡉࡀࡋ 34 ABD

10

15

20

25

30

Translation | 131

28:9 – 28:34

The one who lapses into adultery, 10 The one who lapses into theft,

with what will he be tried? with what will he be judged?

Whoever sleeps with his friend’s wife,

with what will he be judged?396

Every man who lets one go and keeps one,

with what will he be judged?

Every woman who commits adultery,

with what will he be judged?

Everyone who goes397 to fortune-tellers, 15 and false astrologers398

with what will he be judged?

Everyone who drinks wine399 in a tavern, and commits drunkenness and harm within it,

with what will he be judged?

Everyone who goes400 to a songstress, and sows an illegitimate401 seed, 20 and she gets pregnant by him, takes poison,

goes out to the marketplaces, and tosses it, and the eyes of the child see its mother, but the mother does not see the child,

with what will he be judged?

Everyone who sleeps with his wife, 25 and does not wash himself with water,

A woman who does not wash with water,

with what will he be judged? with what will she be judged?402

Everyone who sleeps with his wife, that first day when she washes away uncleanness and menstruation,

with what will he be judged?

30 Everyone who practices usury,

and charges interest on gold and silver,

with what will he be judged?

Everyone who loves gold and silver,

with what will he be judged?403

Everyone who loves gold and silver,

and does no good with it,

with what will he be judged?

396 Line 11 is missing from J. 397 J “went.” 398 Literally “Chaldaeans.” 399 Clearly the fermented and therefore intoxicating hamrā ‘wine,’ rather than the unfermented grape beverage used in Mandaean rituals, hamrā, which comes from the same root. 400 DJ “went.” 401 Literally “lying seed,” presumably because it is outside of marriage. 402 Line 26 is missing from ABD. 403 Based on variants in AC. Line 32 is missing from BDEGHI.

132 | Text

ࡇࡋࡍࡉࡉࡀࡃ ࡀࡍࡉࡉࡃ ࡅࡄࡀࡌࡁ ࡇࡋࡍࡉࡉࡀࡃ ࡀࡍࡉࡉࡃ ࡅࡄࡀࡌࡁ

[97]

ࡇࡋࡍࡉࡉࡀࡃ ࡀࡍࡉࡉࡃ ࡅࡄࡀࡌࡁ ࡇࡋࡍࡉࡉࡀࡃ ࡀࡍࡉࡉࡃ ࡅࡄࡀࡌࡁ ࡓࡀࡌࡀࡅ ‖ ࡀࡃࡒࡅ ࡇࡕࡄࡉࡃࡉࡒࡁ ࡀࡉࡄࡀࡉ ࡀࡋࡔࡀ ࡀࡉࡃࡓࡅࡃ ࡍࡌ ࡀࡕࡍࡀࡌ ࡀࡉࡁࡍࡉࡖ ࡀࡓࡉࡁࡊࡀ ࡀࡉࡅࡀࡄ ࡀࡓࡍࡅࡁ ࡇࡕࡋࡀࡉࡀࡔ ࡊࡀࡔࡀࡄ ࡀࡓࡅࡈࡁ ࡈࡀࡁࡀࡉࡕࡉࡌ ࡍࡇࡀࡉࡀࡃ ࡀࡉࡅࡀࡄ ࡀࡓࡍࡅ ࡊࡀࡔࡀࡄ ࡀࡓࡅࡈࡁ ࡈࡀࡁࡀࡉࡕࡍࡉ ࡓࡀࡍࡂࡍࡀࡕࡉࡌ ࡀࡉࡌࡅࡀࡕ ࡀࡍࡉࡅࡄࡀࡌ ࡋࡏ ࡓࡀࡍࡂࡍࡀࡕࡉࡌ ࡀࡓࡍࡅࡖ ࡀࡍࡉࡀࡌࡋ ࡀࡉࡅࡀࡄ ࡀࡍࡉࡅࡕࡀࡖ ࡀࡉࡁࡑࡉ ࡀࡓࡒࡉࡔࡖ ࡀࡉࡉࡀࡃࡋࡊࡀࡅ

[98]

ࡀࡉࡅࡀࡓ ࡀࡕࡉࡅࡓࡅ ࡀࡕࡍࡅࡀࡄࡁ ࡃࡉࡁࡀ ࡇࡅࡀࡂࡁ ࡀࡉࡋࡌࡍࡉࡀࡋ ࡓࡅࡕࡀࡁࡀࡁ ࡍࡇࡉࡀࡅ ࡀࡁࡃࡊࡀࡖ ࡀࡓࡀࡆ ࡀࡓࡉࡆࡅ ࡇࡋࡀࡉࡃࡀࡔ ࡀࡉࡋࡒࡉࡒࡁ ࡀࡋࡆࡀࡅ

ࡀࡉࡉࡄࡖ ࡀࡄࡉࡓࡁ ࡀࡄࡓࡍࡀࡖ ࡍࡀࡌࡋࡊࡅ ࡇࡋࡏ ࡓࡊࡀࡃࡍࡀࡀࡋ ࡀࡉࡉࡄࡖ ࡀࡌࡅࡔࡅ ࡀࡕࡍࡀࡉࡀࡎ ࡀࡕࡀࡃࡉࡁࡏ ࡃࡀࡁࡍࡉࡖ ࡍࡀࡌࡋࡊࡅ ࡇࡓࡂࡉࡋࡅ ࡇࡃࡏ ࡀࡑࡁࡍࡉࡖ ࡍࡀࡌࡋࡊࡅ ࡇࡋࡏ ࡃࡉࡒࡐࡀ ࡇࡓࡀࡌࡖ ࡀࡕࡅࡌࡃࡋ ࡊࡇࡐࡍࡉࡅ ࡀࡕࡅࡁࡑࡉࡅ ࡀࡁࡑࡉ ࡌࡅࡄࡓࡍࡉࡖ ࡍࡀࡌ ࡋࡊࡅ ࡀࡉࡉࡀࡈࡅࡄࡀࡉ ࡓࡀࡌࡀ ࡍࡉࡆࡀࡄ ࡗ ࡀࡁࡓ ࡀࡓࡅࡍࡄࡋ ࡇࡋࡎࡀࡄ ࡓࡀࡎࡀࡄ ࡀࡓࡅࡀࡂࡁࡖ ࡍࡀࡌࡋࡊࡅ ࡓࡀࡎࡀࡄ ࡀࡍࡁࡅࡂࡁࡖ ࡍࡀࡌࡋࡊࡅ ࡓࡀࡉࡀࡂ ࡇࡓࡁࡀࡄࡖ ࡀࡍࡕࡏ ࡍࡌࡖ ࡍࡀࡌࡋࡊࡅ ࡀࡌࡋࡀࡔ ࡇࡄࡅࡓࡖ ࡀࡌࡋࡀ ࡓࡀࡉࡀࡂ ࡀࡕࡋࡀࡌࡓࡀ ࡀࡍࡕࡏ ࡍࡌࡖ ࡍࡀࡌࡋࡊࡅ ࡓࡀࡉࡀࡂ ࡀࡕࡅࡃࡉࡄ ࡍࡌࡖ ࡍࡀࡌࡋࡊࡅ ࡀࡉࡋࡌࡍࡉࡀࡋ ࡓࡅࡕࡀࡁࡀࡁ ࡍࡇࡉࡀࡅ ࡀࡃࡄ ࡈࡉࡂࡀࡋࡅ ࡀࡃࡄ ࡒࡉࡁࡀࡔࡖ ࡍࡀࡌࡋࡊࡅ ࡀࡓࡅࡀࡂ ࡀࡓࡉࡀࡂࡖ ࡕࡀࡅࡕࡀ ࡀࡉࡋࡌࡉࡕࡀࡋ ࡀࡉࡉࡄ ࡕࡉࡁࡋ ࡍࡇࡉࡀࡅ ࡀࡉࡌࡑࡅࡊࡀ ࡕࡀࡅࡋ ࡋࡉࡆࡀࡖ ࡍࡀࡌࡋࡊࡅ ࡓࡀࡍࡂࡍࡀࡕࡉࡌ ࡀࡃࡓࡀࡁࡖ ࡀࡍࡉࡀࡌ ࡋࡏ ࡀࡓࡌࡀࡄ ࡀࡉࡕࡀࡔࡖ ࡍࡀࡌࡋࡊࡅ ࡀࡕࡅࡍࡉࡀࡆࡅ ࡀࡉࡓࡅࡌࡉࡆࡅ ࡀࡉࡋࡁࡀࡈࡁ ࡍࡇࡅࡒࡉࡓࡎࡍࡉ ࡀࡉࡋࡁࡅࡒ ‖ ࡀࡉࡒࡓࡉࡎࡀࡌࡁ ࡀࡕࡓࡀࡌࡀࡆ ࡕࡀࡅࡋ ࡋࡉࡆࡀࡖ ࡍࡀࡌࡋࡊࡅ ࡀࡋࡒࡀࡔ ࡀࡌࡀࡎࡅ ࡍࡀࡈࡀࡁ ࡍࡇࡉࡌࡅ

:ࡇࡋࡍࡉࡉࡀࡃ | BCDI ࡍࡀࡉࡃ :ࡀࡍࡉࡉࡃ | J ࡓࡊࡀࡃࡍࡉࡀࡋ :ࡓࡊࡀࡃࡍࡀࡀࡋ | EGHJ ࡀࡌࡅࡔࡁࡅ :ࡀࡌࡅࡔࡅ 36 >EGJ; I ࡀࡉࡉࡄࡖ :ࡀࡉࡉࡄࡖ | J ࡀࡄࡓࡍࡉࡖ :ࡀࡄࡓࡍࡀࡖ | IJ ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 35 J ࡀࡉࡑࡁࡍࡉࡖ :ࡀࡑࡁࡍࡉࡖ | GJ ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 38 BCDI ࡍࡀࡉࡃ :ࡀࡍࡉࡉࡃ | B ࡀࡕࡀࡃࡁࡏ :ࡀࡕࡀࡃࡉࡁࡏ | ABDH ࡃࡉࡁࡀࡖ :ࡃࡀࡁࡍࡉࡖ | GJ ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 37 B ࡇࡋࡍࡉࡉࡉࡀࡃ

:ࡌࡅࡄࡓࡍࡉࡖ | >ABCD; IJ ࡍࡀࡌࡋࡊࡅ :ࡍࡀࡌ ࡋࡊࡅ 40 BCDI ࡍࡀࡉࡃ :ࡀࡍࡉࡉࡃ | J ࡇࡕࡅࡌࡃࡋ :ࡀࡕࡅࡌࡃࡋ | J ࡊࡇࡐࡍࡀࡅ :ࡊࡇࡐࡍࡉࡅ 39 B ࡍࡀࡉࡄࡁ ࡇࡓࡂࡉࡋࡅ :ࡇࡓࡂࡉࡋࡅ | AC ࡇࡉࡃࡏ :ࡇࡃࡏ

J ࡀࡋࡔ :ࡀࡋࡔࡀ | H ࡍࡅࡉࡓࡀࡌࡀ :ࡓࡀࡌࡀ | CGHJ ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 41 BCDI ࡍࡀࡉࡃ :ࡀࡍࡉࡉࡃ | BCEG ࡀࡕࡅࡑࡁࡅ :ࡀࡕࡅࡁࡑࡉࡅ | D ࡀࡁࡉࡑࡀ :ࡀࡁࡑࡉ | BD ࡌࡀࡄࡓࡍࡉࡖ HIJ ࡓࡉࡎࡀࡄ :ࡓࡀࡎࡀࡄ | G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 43 C ࡀࡕࡍࡀࡌࡀ :ࡀࡕࡍࡀࡌ | J ࡀࡓࡅࡍࡄ ࡋࡏ :ࡀࡓࡅࡍࡄࡋ 42 H ࡀࡃࡒ :ࡀࡃࡒࡅ | J ࡇࡕࡄࡉࡃࡀࡒࡁ :ࡇࡕࡄࡉࡃࡉࡒࡁ

:ࡀࡓࡅࡈࡁ | J ࡈࡉࡁࡀࡉࡕࡉࡌ :ࡈࡀࡁࡀࡉࡕࡉࡌ | HIJ ࡓࡉࡎࡀࡄ :ࡓࡀࡎࡀࡄ | G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 44 >B :ࡓࡀࡎࡀࡄ ࡀࡍࡁࡅࡂࡁࡖ ࡍࡀࡌࡋࡊࡅ ࡀࡉࡅࡀࡄ ࡀࡓࡍࡅࡁ ࡇࡕࡋࡀࡉࡀࡔ 44–43

I ࡍࡀࡌࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 47 J ࡀࡌࡋࡀࡖ :ࡀࡌࡋࡀ 46 H ࡀࡍࡉࡀࡉࡀࡃ :ࡍࡇࡀࡉࡀࡃ | J ࡇࡓࡁࡉࡄࡖ :ࡇࡓࡁࡀࡄࡖ | >EGHJ; I ࡍࡀࡌࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 45 ABC ࡊࡀࡔࡀࡄࡖ :ࡊࡀࡔࡀࡄ | C ࡀࡓࡅࡈࡁࡀ

I ࡀࡍࡉࡅࡄࡀࡌࡋࡏ :ࡀࡍࡉࡅࡄࡀࡌ ࡋࡏ | HJ ࡀࡕࡅࡃࡀࡄ :ࡀࡕࡅࡃࡉࡄ | G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 48 AC ࡊࡀࡔࡀࡄࡖ :ࡊࡀࡔࡀࡄ | D ࡀࡕࡋࡀࡌࡓࡀࡖ :ࡀࡕࡋࡀࡌࡓࡀ | G ࡍࡀࡌ ࡋࡊࡅ; ࡀࡍࡉࡀࡌ ࡋࡏ; I ࡀࡍࡉࡀࡌࡋࡏ; J ࡍࡇࡀࡌࡋ :ࡀࡍࡉࡀࡌࡋ | EG ࡋࡊࡅ; I ࡍࡀࡌࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 50 ACD ࡓࡀࡕࡀࡁࡀࡁ :ࡓࡅࡕࡀࡁࡀࡁ 49 G ࡅࡄࡀࡌ; J ࡍࡇࡅࡄࡀࡌ :ࡀࡍࡉࡅࡄࡀࡌ | H ࡀࡍࡉࡅࡄࡀࡌࡋ; EG ࡕࡉࡁ ࡋࡏ :ࡕࡉࡁࡋ | >H :ࡍࡇࡉࡀࡅ 52 D ࡀࡍࡉࡅࡃࡀࡖ; J ࡀࡍࡉࡅࡕࡖ :ࡀࡍࡉࡅࡕࡀࡖ | C ࡀࡓࡅࡉࡀࡂ :ࡀࡓࡅࡀࡂ 51 J ࡓࡉࡍࡂࡍࡀࡕࡉࡌ :ࡓࡀࡍࡂࡍࡀࡕࡉࡌ | EGHJ ࡀࡓࡍࡅࡅ ࡀࡃࡓࡀࡁࡖ :ࡀࡓࡍࡅࡖ | CEG ABD ࡀࡉࡅࡀࡓࡅ :ࡀࡉࡅࡀࡓ | J ࡀࡉࡕࡍࡅࡀࡄࡁ :ࡀࡕࡍࡅࡀࡄࡁ | G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 55 HIJ ࡀࡍࡉࡀࡌࡋ :ࡀࡍࡉࡀࡌ ࡋࡏ 54 BJ ࡋࡀࡆࡀࡖ :ࡋࡉࡆࡀࡖ | GJ ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 53 J ࡀࡉࡒࡓࡀࡎࡀࡌࡁ :ࡀࡉࡒࡓࡉࡎࡀࡌࡁ 57 A ࡀࡉࡃࡁࡀ; CEGHJ ࡀࡉࡅࡀࡄ; I ࡀࡉࡅࡀࡄ ࡃࡉࡁࡀ :ࡃࡉࡁࡀ | ABCD ࡀࡉࡓࡅࡌࡀࡆࡅ; HJ ࡀࡉࡓࡀࡌࡆࡅ :ࡀࡉࡓࡅࡌࡉࡆࡅ | CEGJ ࡀࡉࡋࡁࡉࡈࡁ :ࡀࡉࡋࡁࡀࡈࡁ 56 D ࡍࡇࡅࡒࡓࡉࡎࡍࡉ; E ࡍࡇࡅࡓࡅࡍࡎࡍࡉ; G ࡀࡍࡉࡅࡓࡉࡎࡍࡉ; H ࡍࡇࡅࡓࡍࡎࡍࡉ; J ࡍࡇࡅࡓࡎࡍࡉ :ࡍࡇࡅࡒࡉࡓࡎࡍࡉ | C ࡀࡉࡋࡁࡅࡒࡖ; EGHJ ࡀࡉࡋࡁࡅࡒࡅ :ࡀࡉࡋࡁࡅࡒ | B ࡀࡉࡒࡓࡉࡎࡁ; I ࡀࡉࡒࡓࡉࡎࡉࡌࡁ; I ࡍࡇࡉࡌࡅ :ࡍࡇࡉࡌࡅ 59 B ࡀࡓࡆ :ࡀࡓࡀࡆ | D ࡀࡓࡉࡀࡆࡅ :ࡀࡓࡉࡆࡅ | AC ࡕࡀࡅࡋࡀ :ࡕࡀࡅࡋ | J ࡋࡀࡆࡀࡖ :ࡋࡉࡆࡀࡖ | G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 58 ABD ࡓࡀࡕࡀࡁࡀࡁ :ࡓࡅࡕࡀࡁࡀࡁ | B ࡍࡇࡅࡒࡅࡓࡎࡍࡉ; EGI ࡇࡋࡀࡉࡃࡀࡔࡅ; J ࡀࡉࡋࡀࡉࡃࡀࡔࡅ :ࡇࡋࡀࡉࡃࡀࡔ | EGHJ ࡍࡇࡉࡌ;

35

40

45

50

55

Translation | 133

28:35 – 28:59

35 Everyone who inhales Life’s scent,404

but does not mention over it Life’s name,

with what will he be judged?

Everyone who does disgusting deeds,

with what will he be judged?

Everyone who dyes his hand and foot405 and distorts the likeness his Lord ordained,

with what will he be judged?

40 Everyone who loves colorful fabrics and colors,

with what will he be judged?”

When the Jews said this,406

John cried out with a loud cry, and said,

“God forbid that the great and mighty light

should seek a garment from the dregs!

Everyone who lapses into adultery,

his trial will be in the fire.407

Everyone who lapses into theft,408

will be bound in the dark mountain.

45 Everyone who sleeps with his friend’s wife,

his trial will be in the fire,

until his spirit yields. Everyone who sleeps with a widow

should be bound in the dark mountain.

Everyone who sleeps with [an unmarried] bride,

will be tortured to his limit by twin wheels,

and should not behold409 Abator. 50 Everyone who abandons one and takes another

The woman who commits adultery

will be tortured in the fire-pots.410 will become kindling for an oven,411

and should not behold Life’s house. Everyone who goes to fortune-tellers,

and false astrologers,412

will be tortured in vessels of ice. 55 Everyone who drinks wine413

in a tavern,414 and gets drunk,

engaging in drums, revelry,

and whoring within it,

they should tear him apart with asphalt rakes,

and he should not behold Abator.415

Everyone who goes to a songstress

and sows his illegitimate seed,416

and she gets pregnant by him, takes poison,

goes out to the dung heap, puts it down,

404 EGIJ “a scent” or “scents” in general; in I, the word “Life’s” is added into the margin. 405 B adds: “with henna.” 406 CGHJ “so.” 407 This line, and the following lines, are reproduced in chapter 67, starting with line 20. 408 Lines 43b and 44a are missing from B. 409 Literally “fill his eyes with.” 410 EGHJ “vessels of cold and fire.” 411 D “for Adunay,” the god of the Jews. 412 Literally “Chaldeans.” 413 Clearly the fermented and therefore intoxicating hamrā ‘wine,’ rather than the unfermented grape beverage used in Mandaean rituals, hamrā, which comes from the same root. 414 In J, “a tavern” is explicitly singular and indefinite, hānuti, rather than the plural hānwātā. 415 Literally “fill his eyes with.” 416 Literally “he sows a seed of a lie,” presumably because it is outside of marriage.

134 | Text

ࡇࡋࡀࡔࡉࡀࡃ ࡇࡁࡒࡏࡁ ࡀࡓࡃࡉࡄࡉࡌࡅ ࡇࡋࡀࡉࡆࡀࡄࡀࡋ ࡀࡃࡋࡀࡉࡋ ࡀࡌࡏࡅ ࡁࡍࡅࡂ ࡁࡍࡅࡂࡁ ࡇࡋࡀࡊࡉࡀࡁ ࡇࡌࡏࡅ ࡀࡍࡉࡀࡆࡉࡂࡓࡀࡔࡌ ࡀࡍࡉࡀࡄࡉࡔ ࡀࡉࡁࡋࡊࡀࡖ ࡋࡀࡉࡀࡕࡔࡉࡕ ࡀࡉࡔࡅࡓࡈ ࡀࡉࡂࡋࡀ[ࡖ ࡀࡉࡉࡄ ࡕࡉࡁ ࡍࡌ ࡓࡐࡀࡊࡉࡕࡍࡉ ࡇࡌࡅࡔࡅ ࡀࡉࡉࡎࡍࡉࡀࡋ ࡀࡉࡌࡅ

[99]

ࡀࡉࡄࡌࡉࡕࡉࡕ ࡀࡕࡉࡄࡌ ࡅࡂࡁ ‖ ࡇࡋࡕࡉࡋ ࡊࡀࡀࡎࡖ ࡍࡀࡀࡉࡓࡉࡔࡅ ࡀࡉࡉࡄ ࡕࡉࡁ ࡍࡌ ࡓࡐࡀࡊࡉࡕࡍࡉ ࡇࡌࡅࡔࡅ ࡀࡐࡉࡍࡅࡈ ࡍࡌ ࡀࡉࡌ ࡇࡅࡀࡆ ࡀࡉࡀࡎ ࡗ ࡍࡇࡅࡌࡒࡍࡀ ࡊࡀࡅࡔࡄࡖ ࡀࡉࡋࡐࡉࡓࡁ ࡐࡀࡎࡊࡀࡅ ࡀࡁࡄࡀࡃࡖ ࡀࡉࡋࡅࡁࡄ ࡋࡅࡁࡄࡅ ࡃࡀࡁࡍࡉࡀࡋ ࡇࡅࡀࡂࡁ ࡀࡕࡅࡁࡀࡈࡅ ࡓࡊࡀࡀࡕࡎࡍࡉࡅ ࡇࡋࡏ ࡓࡊࡀࡃࡍࡀࡀࡋ ࡀࡉࡉࡄࡖ ࡀࡌࡅࡔࡅ

[100]

ࡁࡉࡍࡎࡕࡉࡌ ࡀࡉࡄࡀࡉࡁࡉࡔࡖ ࡐࡀࡉࡎࡅ ࡀࡁࡓࡉࡄࡁ ࡇࡋࡏ ࡃࡉࡒࡐࡀ ࡇࡓࡀࡌࡖ ࡀࡕࡅࡌࡃࡋ ࡊࡇࡐࡍࡉࡅ ࡍࡀࡀࡃࡒࡀࡉ ‖ ࡐࡉࡎࡓࡀࡎࡌ ࡇࡕࡀࡄࡐࡉࡎࡉࡁࡅ ࡕࡀࡌࡉࡌࡋ ࡇࡋࡉࡒࡁࡀࡔࡀࡋࡅ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡋ ࡇࡉࡆࡉࡄࡉࡌ ࡒࡀࡎࡉࡌࡋ

ࡇࡋࡀࡓࡁࡀࡒࡅ ࡀࡓࡉࡁ ࡀࡐࡓࡀࡄࡅ ࡇࡌࡏࡋ ࡇࡋࡉࡆࡀࡄ ࡀࡃࡋࡀࡉࡖ ࡍࡇࡉࡀࡅ ࡀࡉࡋࡒࡉࡒࡁ ࡕࡉࡉࡀࡌ ࡀࡃࡋࡀࡉ ࡀࡕࡓࡀࡈࡀࡌ ࡇࡕࡍࡀࡀࡄࡁ ࡀࡋࡉࡀࡕࡔࡉࡌ ࡀࡕࡓࡀࡈࡀࡌ ࡇࡕࡍࡀࡀࡄࡁ] ࡀࡉࡋࡌࡉࡕࡀࡋ ࡓࡅࡕࡀࡁࡀࡁ ࡍࡇࡉࡀࡅ ࡇࡅࡀࡆ ࡕࡀࡅࡋ ࡁࡅࡓࡒࡍࡉࡖ ࡍࡀࡌࡋࡊࡅ ࡍࡊࡉࡕࡔࡉࡌ ࡍࡉࡕࡀࡉࡅࡉࡋࡖ ࡇࡕࡅࡉࡂࡁ ࡀࡕࡉࡄࡌ ࡀࡉࡌ ࡀࡉࡀࡎࡀࡋࡖ ࡕࡀࡅࡕࡀ ࡀࡊࡉࡀࡃ ࡀࡌࡅࡔ ࡇࡈࡉࡋࡍࡉࡅ ࡀࡓࡅࡍࡄࡖ ࡀࡓࡈࡍࡀ ࡇࡉࡄࡉࡌࡍࡉ ࡀࡉࡀࡌࡃࡀࡒ ࡀࡌࡅࡉ ࡇࡕࡍࡀࡀࡄࡖ ࡀࡓࡁࡀࡂ ࡁࡊࡉࡀࡔ ࡇࡕࡀࡅࡋࡅ ࡍࡀࡀࡕࡔࡀࡃࡅ ࡀࡉࡋࡅࡁࡄ ࡋࡊࡅࡍࡉࡖ ࡍࡀࡌࡋࡊࡅ ࡊࡀࡔࡀࡄ ࡓࡅࡈࡖ ࡀࡓࡅࡈࡁ ࡍࡇࡅࡌࡒࡍࡀ ࡐࡀࡎࡊࡀࡅ ࡀࡁࡄࡀࡃ ࡌࡅࡄࡓࡍࡉࡖ ࡍࡀࡌࡋࡊࡅ ࡃࡀࡄࡁ ࡀࡉࡕࡅࡌ ࡍࡉࡓࡕ ࡕࡅࡌࡍࡉ ࡀࡉࡉࡄࡖ ࡀࡄࡉࡓࡁ ࡀࡄࡓࡍࡀࡖ ࡍࡀࡌࡋࡊࡅ ࡋࡀࡉࡀࡕࡔࡍࡉ ࡓࡅࡕࡀࡁࡀ ࡕࡉࡁࡋ ࡀࡕࡍࡀࡉࡀࡎ ࡀࡕࡀࡃࡉࡁࡏ ࡃࡀࡁࡍࡉࡖ ࡍࡀࡌࡋࡊࡅ ࡇࡓࡂࡉࡋࡅ ࡇࡃࡏ ࡀࡑࡁࡍࡉࡖ ࡍࡀࡌࡋࡊࡅ ࡀࡉࡓࡌࡅࡂ ࡈࡉࡂࡀࡋ ࡇࡃࡏࡁ ࡕࡉࡉࡀࡌࡀࡋࡅ ࡀࡕࡅࡌ ࡋࡉࡉࡀࡔ ࡀࡉࡁࡓࡀࡒࡀࡋ ࡇࡕࡀࡅࡋ ࡀࡉࡉࡄ ࡍࡇࡑࡀࡋࡅࡏ ࡍࡌ ࡇࡋࡉࡅࡓࡀࡌࡀࡋࡅ

A ࡇࡋࡀࡆࡀࡄ :ࡇࡋࡉࡆࡀࡄ | >J :ࡀࡃࡋࡀࡉࡖ 61 DEGH ࡇࡋࡀࡔࡉࡀࡃࡅ :ࡇࡋࡀࡔࡉࡀࡃ | C ࡇࡁࡀࡒࡏࡁ; EGHJ ࡇࡁࡒࡁ :ࡇࡁࡒࡏࡁ | D ࡀࡓࡃࡉࡄࡀࡌࡅ :ࡀࡓࡃࡉࡄࡉࡌࡅ | J ࡀࡐࡓࡀࡄ :ࡀࡐࡓࡀࡄࡅ 60 ࡀࡊࡉࡀࡁ :ࡇࡋࡀࡊࡉࡀࡁ | AC ࡇࡉࡌࡏࡅ :ࡇࡌࡏࡅ | CEGHJ ࡀࡉࡋࡒࡉࡒࡋ :ࡀࡉࡋࡒࡉࡒࡁ 62 A ࡀࡃࡋࡀࡉࡖ ࡇࡉࡌࡏࡅ; BCD ࡀࡃࡋࡀࡉࡖ ࡇࡌࡏࡅ :ࡀࡃࡋࡀࡉࡋ ࡀࡌࡏࡅ | IJ ࡇࡋࡉࡆࡀࡄ ࡇࡌࡏࡋ :ࡇࡌࡏࡋ ࡇࡋࡉࡆࡀࡄ EGHJ ࡀࡉࡋࡌࡍࡉࡀࡋ :ࡀࡉࡋࡌࡉࡕࡀࡋ | AD ࡓࡀࡕࡀࡁࡀࡁ :ࡓࡅࡕࡀࡁࡀࡁ 65 J ࡋࡉࡉࡀࡕࡔࡉࡕ :ࡋࡀࡉࡀࡕࡔࡉࡕ 64 B ࡀࡍࡉࡀࡆࡂࡓࡀࡔࡌ; EGHIJ ࡀࡍࡉࡀࡓࡂࡀࡔࡌ :ࡀࡍࡉࡀࡆࡉࡂࡓࡀࡔࡌ 63 J ࡇࡋࡏ IJ ࡀࡉࡉࡀࡎࡀࡋ :ࡀࡉࡉࡎࡍࡉࡀࡋ | D ࡁࡉࡓࡒࡍࡉࡖ; EGH ࡁࡀࡓࡒࡖ; IJ ࡁࡉࡓࡀࡒࡖ :ࡁࡅࡓࡒࡍࡉࡖ | G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 66 BDJ ࡓࡐࡀࡊࡀࡕࡍࡉ :ࡓࡐࡀࡊࡉࡕࡍࡉ | J ࡀࡉࡌࡅࡔࡅ :ࡇࡌࡅࡔࡅ ࡕࡀࡅࡕࡀࡖ; I ࡕࡀࡅࡕࡀࡖ ࡕࡀࡅࡕࡀ :ࡕࡀࡅࡕࡀ 68 EGHIJ ࡍࡊࡉࡕࡔࡍࡉ :ࡍࡊࡉࡕࡔࡉࡌ 67 >C :ࡀࡉࡀࡎࡀࡋࡖ ࡕࡀࡅࡕࡀ ࡍࡊࡉࡕࡔࡉࡌ ࡍࡉࡕࡀࡉࡅࡉࡋࡖ ࡇࡕࡅࡉࡂࡁ 68–67 CEG ࡀࡉࡎࡍࡉࡀࡋ; H ࡀࡉࡎࡍࡀࡀࡋ; :ࡓࡐࡀࡊࡉࡕࡍࡉ | J ࡀࡉࡓࡈࡍࡀ :ࡀࡓࡈࡍࡀ 70 HJ ࡀࡉࡋࡕࡉࡋ :ࡇࡋࡕࡉࡋ | GHJ ࡇࡈࡉࡋࡍࡉ :ࡇࡈࡉࡋࡍࡉࡅ 69 D ࡀࡉࡄࡌࡉࡕࡍࡉ; J ࡀࡉࡄࡌࡀࡕࡉࡕ :ࡀࡉࡄࡌࡉࡕࡉࡕ | J ࡀࡉࡉࡀࡎࡀࡋࡖ :ࡀࡉࡀࡎࡀࡋࡖ | G :ࡀࡉࡋࡐࡉࡓࡁ | B ࡁࡊࡅࡔ :ࡁࡊࡉࡀࡔ | EGH ࡇࡕࡀࡅࡋ :ࡇࡕࡀࡅࡋࡅ 72 BCDH ࡀࡐࡉࡍࡅࡅࡈ :ࡀࡐࡉࡍࡅࡈ | J ࡀࡉࡅࡀࡆ :ࡇࡅࡀࡆ | IJ ࡀࡓࡁࡀࡂ ࡋࡊࡅ :ࡀࡓࡁࡀࡂ 71 ADJ ࡓࡐࡀࡊࡀࡕࡍࡉ; B ࡓࡐࡀࡊࡕࡍࡉ ABDHI ࡍࡇࡅࡌࡒࡍࡉ :ࡍࡇࡅࡌࡒࡍࡀ 74 ABD ࡀࡁࡄࡀࡆࡖ :ࡀࡁࡄࡀࡃࡖ | AD ࡀࡉࡋࡅࡁࡄࡅ :ࡋࡅࡁࡄࡅ | >ABD; G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 73 ABCDI ࡍࡇࡅࡌࡒࡍࡉ :ࡍࡇࡅࡌࡒࡍࡀ | J ࡇࡋࡐࡉࡓࡁ J ࡓࡊࡀࡀࡕࡎࡍࡉ :ࡓࡊࡀࡀࡕࡎࡍࡉࡅ | C ࡍࡉࡓࡕࡀ :ࡍࡉࡓࡕ 76 ABD ࡀࡁࡄࡀࡆ :ࡀࡁࡄࡀࡃ | BD ࡌࡀࡄࡓࡍࡉࡖ :ࡌࡅࡄࡓࡍࡉࡖ | GH ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 75 ACD ࡓࡅࡈ :ࡓࡅࡈࡖ ࡓࡊࡀࡃࡀࡌࡀࡋ :ࡓࡊࡀࡃࡍࡀࡀࡋ | AD ࡀࡉࡉࡄ ࡌࡅࡔࡅ; EG ࡀࡉࡉࡄࡖ ࡀࡌࡅࡔࡁࡖ; J ࡀࡉࡉࡄࡖ ࡀࡌࡅࡔࡏࡅ :ࡀࡉࡉࡄࡖ ࡀࡌࡅࡔࡅ | >BEGHJ; I ࡀࡉࡉࡄࡖ :1ࡀࡉࡉࡄࡖ | G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 77 C ࡀࡁࡓࡀࡄࡁ :ࡀࡁࡓࡉࡄࡁ | J ࡃࡉࡁࡍࡉࡖ :ࡃࡀࡁࡍࡉࡖ | G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 79 AC ࡋࡀࡉࡉࡀࡕࡔࡍࡉ; J ࡋࡉࡉࡀࡕࡔࡍࡉ :ࡋࡀࡉࡀࡕࡔࡍࡉ 78 ABCD ࡕࡉࡁ ࡋࡏ :ࡕࡉࡁࡋ ࡇࡋࡏ 78–77 CEHIJ :ࡊࡇࡐࡍࡉࡅ | C ࡇࡓࡂࡀࡋࡅ; HJ ࡀࡉࡓࡂࡉࡋࡅ :ࡇࡓࡂࡉࡋࡅ | ACJ ࡇࡉࡃࡏ :ࡇࡃࡏ | J ࡀࡉࡑࡁࡍࡉࡖ :ࡀࡑࡁࡍࡉࡖ | G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 80 EG ࡁࡉࡍࡎࡕࡍࡉ; HIJ ࡁࡉࡍࡎࡉࡕࡍࡉ :ࡁࡉࡍࡎࡕࡉࡌ EGHJ ࡀࡐࡉࡉࡎࡓࡀࡎࡌ :ࡐࡉࡎࡓࡀࡎࡌ | AC ࡇࡕࡀࡄࡉࡁࡎࡉࡁࡅ; DEGH ࡇࡕࡀࡄࡐࡉࡎࡁࡅ; IJ ࡇࡕࡀࡄࡐࡉࡎࡏࡁࡅ :ࡇࡕࡀࡄࡐࡉࡎࡉࡁࡅ | J ࡀࡉࡃࡏࡁ :ࡇࡃࡏࡁ 81 J ࡀࡉࡓࡀࡌࡖ :ࡇࡓࡀࡌࡖ | J ࡀࡊࡉࡐࡍࡉࡅ J ࡇࡋࡒࡉࡁࡀࡔࡀࡋࡅ :ࡇࡋࡉࡒࡁࡀࡔࡀࡋࡅ | HJ ࡇࡁࡓࡀࡒࡀࡋ :ࡀࡉࡁࡓࡀࡒࡀࡋ | AC ࡇࡕࡀࡅࡋࡀ :ࡇࡕࡀࡅࡋ | G ࡀࡉࡉࡄࡅ :ࡀࡉࡉࡄ 83 H ࡕࡉࡉࡀࡌࡀࡋࡅ ࡀࡋࡅ :ࡕࡉࡉࡀࡌࡀࡋࡅ | J ࡀࡕࡅࡌࡋ :ࡀࡕࡅࡌ 82 J ࡇࡉࡆࡄࡉࡌ :ࡇࡉࡆࡉࡄࡉࡌ | BCD ࡍࡇࡑࡀࡋࡏ :ࡍࡇࡑࡀࡋࡅࡏ | AC ࡇࡋࡉࡅࡀࡓࡌࡀࡋࡅ; H ࡇࡋࡀࡓࡌࡀࡋࡅ :ࡇࡋࡉࡅࡓࡀࡌࡀࡋࡅ 84

60

65

70

75

80

Translation | 135

28:60 – 28:84

60 and digs a hole and buries it,

and with her heel she tramples it,

and the eyes of the child see its mother

but the mother does not see the child.

The child will die in the dung heap,417

and its mother will weep secretly for it.

She will be interrogated418 in that penitentiary

of the enraged and furious dogs.

She should be interrogated [in that penitentiary

of] the deaf and mute,

65 and she should not behold Abator,

Everyone who approaches419 his wife,

and her name should be erased from Life’s house. and does not wash in water,

will dwell in the bowels of Leviathan. The woman, who does not wash in water,

should be beaten with blow upon blow,

and the pure name should curse her,

and there will be no final release for her.420

70 Light’s watcher should strike her,

and her name should be erased from Life’s house.

The man who sleeps with his wife,

that first day when she washes away

uncleanliness and menstruation,

they should raise him into clouds of darkness.

Everyone who practices usury,

and charges interest on gold and silver,

They should raise him into the dark mountain. 75 Everyone who loves gold and silver,

and does no good within it,

should die twice instead of once,

and get cut off.

Everyone who breathes in Life’s scent421

and does not mention Life’s name over it

should be interrogated in Abator’s house. Everyone who does disgusting deeds, 80 Everyone who dyes his hands and feet,

He will hold the coals in his hand,

will be taken by the Seven’s sword and blade. and distorts the likeness his Lord ordained, and he will kindle the flame with his lips.

He will seek death but not die. Life will not approach him,

and neither let him die,

nor relieve him from his suffering

to rise to see light’s place.

417 418 419 420 421

CEGHJ “upon the dung heap.” Chapter 67, line 40 has “he will be interrogated.” EGH “who has approached.” Unclear. The text could also read “and the endless vein.” BEGHIJ has “a scent” or “scents” in general. The word “Life’s” has been added in the margins of I.

‫‪136 | Text‬‬

‫‪85‬‬

‫‪90‬‬

‫ࡀࡌࡉࡈࡍࡅࡋ ࡋࡌࡀࡁࡑࡅࡕࡀ ࡖࡏࡈࡑࡁࡀࡁࡇ ࡁࡉࡀࡓࡃࡀࡍ‬ ‫ࡅࡊࡋ ࡌࡀࡍ ࡖࡉࡍࡓࡄࡅࡌ ࡉࡑࡁࡀ ࡅࡉࡑࡁࡅࡕࡀ‬ ‫ࡅࡀࡈࡉࡐࡀ ࡄࡀࡁࡀࡓࡀ ࡌࡀࡊࡎࡉࡋࡇ‬ ‫ࡄࡔࡅࡀࡊ ࡀࡆࡉࡋ ࡀࡒࡀࡌࡇ‬ ‫ࡔࡉࡃࡉࡀ ࡄࡉࡅࡍࡍ }ࡃࡀࡉࡅࡉࡀ ࡄࡉࡅࡍࡍ{ ࡄࡀࡅࡉࡍ ࡁࡉࡋࡅࡀࡕࡇ‬ ‫ࡌࡉࡕࡉࡀࡁࡀࡈ ࡁࡌࡀࡈࡀࡓࡀࡕࡀ‬

‫ࡋࡀࡕࡀࡂࡆࡀࡓ ࡏࡋࡇ ࡁࡃࡅࡓ ࡄࡀࡈࡉࡀ‬ ‫ࡌࡀࡋࡁࡉࡔࡉࡋࡇ ࡄࡔࡅࡀࡊ‬ ‫ࡅࡎࡀࡃࡍࡋࡉࡀ ࡉࡀࡒࡃࡀࡀࡍ ࡎࡀࡉࡌࡉࡋࡇ ࡁࡋࡉࡂࡓࡇ‬ ‫ࡅࡄࡀࡁࡀࡓࡀ ࡀࡕࡉࡀ ࡌࡍ ࡀࡁࡀࡕࡓࡇ‬ ‫ࡀࡌࡉࡈࡍࡅࡋ ࡖࡓࡄࡀࡌ ࡉࡑࡁࡀ ࡅࡉࡑࡁࡅࡕࡀ‬ ‫ࡀࡋࡌࡀ ࡖࡓࡅࡄࡇ ࡔࡀࡋࡌࡀ‬

‫ࡏࡋࡅࡊࡍ ࡀࡌࡀࡓࡀࡍ ࡅࡌࡀࡓࡐࡉࡔࡀࡍ‬ ‫ࡋࡀࡕࡉࡁࡃࡅࡍ ࡏࡁࡉࡃࡀࡕࡀ ࡎࡀࡉࡀࡍࡕࡀ‬

‫ࡉࡍࡔࡌࡀࡕࡀ ࡖࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ ࡖࡁࡄࡉࡉࡀ ࡎࡀࡄࡃࡉࡍ‬ ‫ࡅࡋࡀࡕࡉࡔࡉࡋࡐࡅࡍ ࡋࡀࡕࡀࡓ ࡄࡔࡅࡊ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ‖ ࡆࡀࡉࡊࡍ‬ ‫ࡖࡏࡋ ࡓࡀࡄࡌࡀࡉࡄࡅࡍ ࡋࡀࡌࡀࡂࡆࡓࡉࡀ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬ ‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫]‪[101‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬ ‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬

‫ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ‬ ‫ࡅࡀࡌࡀࡓ‬

‫ࡁࡀࡉࡀࡓࡀࡍ ࡁࡔࡅࡕࡀ ࡖࡀࡁ‬ ‫ࡁࡕࡅࡔࡁࡉࡄࡕࡀ ࡖࡂࡀࡁࡓࡀ ࡀࡍࡁࡑࡀࡉ‬ ‫ࡏࡕࡀࡐࡓࡀࡒ ࡌࡍ ࡕࡉࡁࡉࡋ‬ ‫ࡌࡍ ࡀࡉࡀࡍ ࡖࡓࡀࡌࡆࡀ ࡓࡉࡌࡆࡀ‬ ‫ࡌࡀࡓࡀࡍ ࡄࡅࡆࡉࡀࡍ ࡅࡀࡐࡓࡒࡀࡍ ࡅࡔࡅࡆࡁࡀࡍ‬ ‫ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡀࡄࡀࡉ‬ ‫ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡀࡄࡀࡉ‬ ‫ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡕࡀࡓࡌࡉࡃࡀࡉ‬

‫ࡁࡀࡉࡀࡓࡀࡍ ࡅࡀࡍࡄࡉࡓࡀࡍ‬ ‫ࡅࡌࡉࡇࡍ ࡖࡃࡀࡅࡓࡀ ࡁࡀࡈࡋࡀ‬ ‫ࡅࡌࡍ ࡎࡉࡐࡄࡀࡕࡀ ࡖࡔࡉࡒࡓࡀ ࡀࡌࡓࡀࡍ‬ ‫ࡌࡍ ࡏࡁࡉࡃࡀࡕࡀ ࡖࡎࡀࡉࡀࡍ ࡅࡋࡀࡀࡊࡔࡓࡀ‬ ‫ࡅࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡓࡀࡄࡌࡀࡉ‬ ‫ࡌࡍ ࡏࡁࡉࡃࡀࡕࡀ ࡖࡎࡀࡉࡀࡍ ࡅࡋࡀࡀࡊࡔࡓࡀ‬ ‫ࡉࡍࡄࡉࡀ ࡅࡌࡉࡊࡉࡊࡀ ࡄࡅࡍ‬

‫‪ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌ ࡋࡊࡅ 86 EGHJ ࡓࡀࡆࡂࡀࡋ; I ࡓࡀࡆࡂࡀࡕࡀࡋ :ࡓࡀࡆࡂࡀࡕࡀࡋ | AD ࡇࡁࡀࡁࡑࡈࡖ; B ࡇࡁࡀࡁࡑࡈ; EGHJ ࡇࡁࡀࡑࡁࡖ :ࡇࡁࡀࡁࡑࡈࡏࡖ | ABCD ࡀࡕࡅࡑࡁࡀࡌࡋࡖ :ࡀࡕࡅࡑࡁࡀࡌࡋ 85‬‬ ‫‪:ࡀࡉࡋࡍࡃࡀࡎࡅ | EGHJ ࡀࡐࡉࡈࡀࡌࡅ :ࡀࡐࡉࡈࡀࡅ 87 CEG ࡀࡕࡅࡑࡁࡅ; I ࡀࡕࡅࡁ :ࡀࡕࡅࡁࡑࡉࡅ | D ࡀࡁࡉࡑࡀ :ࡀࡁࡑࡉ | B ࡌࡀࡄࡓࡍࡀࡖ :ࡌࡅࡄࡓࡍࡉࡖ | EGJ ࡍࡀࡌ; H ࡍࡀࡌࡋࡊࡅ; I‬‬ ‫ࡅࡎࡀࡃࡍࡉࡋࡉࡀ ‪ࡀࡓࡀࡁࡉࡄࡅ :ࡀࡓࡀࡁࡀࡄࡅ | J ࡀࡉࡌࡀࡒࡀ :ࡇࡌࡀࡒࡀ | D ࡋࡀࡆࡀ; EGJ ࡀࡉࡋࡆࡀ :ࡋࡉࡆࡀ 88 J ࡀࡉࡓࡂࡉࡋࡁ :ࡇࡓࡂࡉࡋࡁ | J ࡀࡉࡋࡉࡌࡉࡀࡎ :ࡇࡋࡉࡌࡉࡀࡎ | ABD ࡍࡀࡀࡃࡒࡅࡉ :ࡍࡀࡀࡃࡒࡀࡉ | I‬‬ ‫‪EH ࡀࡕࡅࡑࡁࡅ :ࡀࡕࡅࡁࡑࡉࡅ | ABCDJ ࡌࡉࡄࡀࡓࡖ :ࡌࡀࡄࡓࡖ | EGHJ ࡇࡕࡉࡀࡅࡋࡀࡁ :ࡇࡕࡀࡅࡋࡉࡁ | AD ࡀࡉࡅࡀࡄ :ࡍࡉࡅࡀࡄ 89 J ࡀࡉࡓࡕࡀࡁࡀ :ࡇࡓࡕࡀࡁࡀ | >ABCDE :ࡀࡉࡕࡀ | D‬‬ ‫;ࡅࡅࡑࡁࡅࡕࡀ ‪ࡍࡀࡓࡉࡌࡀ :ࡍࡀࡓࡀࡌࡀ | EG ࡍࡊࡅࡋ :ࡍࡊࡅࡋࡏ 91 >D :ࡇࡄࡅࡓࡖ | ACD ࡀࡉࡌࡋࡀࡖ; B ࡀࡉࡌࡋࡀ; EGHJ ࡀࡌࡋࡀࡖ :ࡀࡌࡋࡀ | BD ࡀࡕࡓࡀࡈࡀࡌࡁ :ࡀࡕࡀࡓࡀࡈࡀࡌࡁ 90 D‬‬ ‫‪A ࡍࡅࡐࡋࡉࡔࡉࡕࡀࡋ; I ࡍࡅࡐࡋࡉࡔࡉࡕࡀࡋࡅ :ࡍࡅࡐࡋࡉࡔࡉࡕࡀࡋࡅ | C ࡀࡕࡀࡃࡉࡁࡅࡏ :ࡀࡕࡀࡃࡉࡁࡏ 92 ACD ࡀࡉࡃࡄࡀࡎ :ࡍࡉࡃࡄࡀࡎ | AB ࡀࡉࡓࡉࡄࡁ :ࡀࡉࡓࡉࡄࡁࡖ | >B :ࡀࡕࡀࡌࡔࡍࡉ | ABCD‬‬ ‫ࡄࡔࡅࡊ‪ࡋࡏࡖ; EG ࡍࡊࡅࡉࡀࡌࡄࡀࡓ ࡋࡏࡖ; H ࡍࡅࡄࡉࡀࡌࡄࡀࡓࡋࡖ; I ࡍࡊࡅࡉࡀࡌࡄࡀࡓࡋࡖ; J ࡊࡀࡌࡄࡀࡓࡋࡖ :ࡍࡅࡄࡉࡀࡌࡄࡀࡓ ࡋࡏࡖ 94 >C :ࡊࡀࡋ | G ࡀࡉࡊࡏࡀࡆࡅ :ࡀࡊࡉࡀࡆࡅ 93 I ࡊࡀࡅࡔࡄ :‬‬ ‫ࡓࡀࡄࡌࡀࡉࡅࡍ ‪ࡀࡉࡓࡆࡂࡕࡀࡌࡀࡋ; C ࡀࡉࡓࡀࡆࡂࡕࡀࡌࡀࡋ; G ࡀࡉࡓࡆࡂࡀࡌࡀࡋ; H ࡀࡓࡉࡆࡂࡀࡌࡀࡋ; J ࡕࡉࡓࡆࡂࡀࡌࡀࡋ :ࡀࡉࡓࡆࡂࡀࡌࡀࡋ | >B :ࡍࡊࡉࡀࡆ ࡀࡉࡉࡄࡅ ࡀࡉࡓࡆࡂࡀࡌࡀࡋ ࡍࡅࡄࡉࡀࡌࡄࡀࡓ ࡋࡏࡖ | ACD‬‬ ‫‪ࡍࡀࡓࡀࡉࡀࡁࡖ :1ࡍࡀࡓࡀࡉࡀࡁ 1 A ࡀࡔࡌࡉࡓࡁ; D ࡀࡔࡌࡀࡓࡁ :ࡀࡉࡔࡌࡀࡓࡁ | AC ࡍࡀࡀࡄࡅࡉࡅ :ࡍࡀࡀࡄࡅࡉ 97 >D :ࡀࡓࡅࡍࡄ 95 ACH ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | IJ ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ | ADE‬‬ ‫‪D ࡖ :ࡀࡆࡌࡀࡓࡖ | J ࡍࡇࡉࡀ :ࡍࡀࡉࡀ 4 EGHIJ ࡍࡇࡉࡌ :ࡍࡇࡉࡌࡅ | J ࡒࡉࡓࡐࡀࡕࡏ :ࡒࡀࡓࡐࡀࡕࡏ 3 J ࡍࡀࡓࡉࡄࡍࡉࡅ :ࡍࡀࡓࡉࡄࡍࡀࡅ | BD ࡍࡀࡓࡉࡉࡀࡁ :2ࡍࡀࡓࡀࡉࡀࡁ | BD ࡍࡀࡓࡉࡉࡀࡁ; EGHIJ‬‬ ‫ࡓࡉࡌࡆࡀ‪ࡀࡕࡀࡃࡉࡁࡏ :ࡀࡕࡀࡃࡉࡁࡏ | ACG ࡍࡀࡁࡆࡅࡀࡔࡅ :ࡍࡀࡁࡆࡅࡔࡅ | G ࡉࡀࡓࡀࡌ :ࡍࡀࡓࡀࡌ 5 IJ ࡍࡉࡓࡌࡀ :ࡍࡀࡓࡌࡀ | A ࡀࡕࡀࡄࡉࡁࡎ :ࡀࡕࡀࡄࡐࡉࡎ | J ࡍࡌ :ࡍࡌࡅ | C ࡀࡆࡌࡀࡓ :‬‬ ‫ࡖࡎࡀࡉࡀࡍࡕࡀ ‪BEGI ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏ; J ࡇࡋࡅࡓࡄࡀࡃࡆࡏ :ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏࡅ | >H :ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏࡅ ࡉࡀࡄࡀ | J ࡇࡋࡅࡓࡄࡀࡃࡆࡏ :ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏ 6 ABCD ࡀࡕࡍࡀࡉࡀࡎ ࡀࡕࡀࡃࡉࡁࡏ; J‬‬ ‫ࡓࡀࡄࡌࡀࡉ‪>C :ࡍࡌ | J ࡇࡋࡅࡓࡄࡀࡃࡆࡏ :ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏ 7 >ABD :ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏ ࡀࡓࡔࡊࡀࡀࡋࡅ ࡍࡀࡉࡀࡎࡖ ࡀࡕࡀࡃࡉࡁࡏ ࡍࡌ ࡉࡀࡄࡀ ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏ ࡉࡀࡌࡄࡀࡓ 8–6 C ࡀࡉࡌࡄࡀࡓ :‬‬ ‫ࡖࡎࡀࡉࡀࡍ‪ABCD ࡀࡉࡄࡍࡉࡖ :ࡀࡉࡄࡍࡉ | J ࡀࡉࡃࡉࡌࡓࡀࡕ :ࡉࡀࡃࡉࡌࡓࡀࡕ | J ࡇࡋࡅࡓࡄࡀࡃࡆࡏ :ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏ 8 C ࡀࡕࡍࡀࡉࡎࡖ :‬‬

Translation | 137

28:85 – 29:8

85 He has not been condemned422 in sin’s abode,

because of the baptism he received.

Everyone who loves colorful fabrics and colors

will be clothed in darkness.

They will cover him with gloomy shrouds,

and put blazing sandals on his feet.

Darkness goes out before him,

and gloom comes after him.

He will have demons423 beside him,424

because he loved425 colors and colorful fabrics

90 He will be bound in the penitentiary

until his spirit becomes perfect.”

To you I am speaking and explaining,

the souls of my righteous elect who testify to Life.

Do not do disgusting deeds,

lest you sink to darkness’ place.

The victorious Life speaks,

and the man who went here triumphs,

so that those who love them426 are not condemned,

and Life triumphs!427

In the name of the Great Life,

may the sublime light be magnified.

John teaches in the night,

Johannes in the evening of the night,

John teaches in the night,

and says,

29. “I shine with the name of my father,

I shine and enlighten,

in praise of the man, my creator. I am delivered from Earth,

from the mortal abode,

from the eye that winks,

from the lips that speak deceit.

5 Our Lord, see us, deliver us, and rescue us

from hateful and improper deeds!

Beware for me, my brothers!

Beware for me, my friends!

Beware for me, my brothers,

from hateful and improper deeds!

Beware for me, my disciples!

Be gentle and meek.

422 423 424 425 426 427

Literally “cut off.” Chapter 67, line 62 has “he will not be condemned.” Glossing the word šidi ‘demons,’ the text parenthetically adds hennon deywi ‘these are demons.’ EGHJ “in his company.” ABCDJ “loves.” All variants of the parallel text (chapter 67, ln. 66) have “loved” as well. EGIJ “you.” Line 94 is missing from B.

‫‪138 | Text‬‬

‫ࡓࡅࡄࡌࡅࡉࡀ ࡋࡄࡀࡁࡔࡀࡁࡀ ‖‬

‫‪10‬‬

‫‪15‬‬

‫‪20‬‬

‫ࡏࡅࡄࡁࡅࡉࡀ ࡋࡆࡉࡃࡒࡀ‬ ‫ࡀࡂࡓࡀ ࡅࡆࡉࡃࡒࡀ ࡁࡏࡅࡄࡓࡀ ࡌࡉࡁࡉࡀ‬ ‫ࡀࡂࡓࡀ ࡅࡆࡉࡃࡒࡀ ࡁࡏࡅࡄࡓࡀ ࡌࡉࡁࡉࡀ‬ ‫ࡖࡀࡂࡓࡀ ࡅࡆࡉࡃࡒࡀ ࡋࡉࡕࡋࡇ‬ ‫ࡖࡀࡂࡓࡀ ࡅࡆࡉࡃࡒࡀ ࡋࡉࡕࡋࡇ‬ ‫ࡖࡀࡂࡓࡀ ࡅࡆࡉࡃࡒࡀ ࡋࡉࡕࡋࡇ‬ ‫ࡅࡀࡉࡋࡉࡅࡍࡍ ࡋࡁࡉࡔࡉࡀ ࡅࡀࡊࡃࡀࡁࡉࡀ‬ ‫ࡏࡉࡍࡔࡉࡅࡉࡀ ࡅࡋࡀࡉࡀࡄࡁࡅࡉࡀ ࡋࡆࡉࡃࡒࡀ‬ ‫ࡁࡄࡉࡓࡀࡉ ࡓࡄࡅࡌ ࡆࡉࡃࡒࡀ ࡅࡓࡄࡅࡌ ࡄࡀࡁࡔࡀࡁࡀ‬ ‫ࡌࡀࡁࡓࡀ ࡁࡉࡀࡌࡀ ࡓࡌࡉࡋࡇ‬ ‫ࡀࡋࡉࡐ ࡀࡋࡉࡐ ࡒࡀࡉࡌࡉࡀ ࡋࡉࡊࡇࡐ‬ ‫ࡌࡍ ࡀࡋࡀࡐ ࡄࡃࡀ ࡌࡀࡁࡀࡓ‬ ‫ࡌࡀࡁࡀࡓࡋࡉࡍ ࡋࡉࡍࡔࡌࡀࡕࡀ ࡖࡔࡉࡄࡀ‬

‫ࡅࡀࡍࡉࡐࡀ ࡉࡅࡌࡀ ࡀࡅࡒࡓࡅࡉࡀ‬ ‫ࡖࡉࡀࡒࡉࡓ ࡌࡍ ࡆࡀࡅࡀ ࡅࡁࡉࡍࡀ‬ ‫ࡗ ࡏࡃࡀ ࡖࡋࡅࡐࡌࡀ ࡉࡀࡄࡁࡀ‬ ‫ࡗ ࡏࡔࡉࡒࡀ ࡖࡁࡀࡉࡉࡀ ࡀࡐࡓࡅࡀࡒࡍࡀ‬ ‫ࡋࡀࡌࡉࡑࡓࡋࡇ ࡁࡆࡀࡁࡉࡀ ࡌࡉࡓࡑࡀ‬ ‫ࡋࡉࡕࡋࡇ ࡁࡉࡀࡌࡀ ࡌࡀࡁࡓࡀ‬ ‫ࡀࡉࡇࡍ ࡁࡀࡁࡀࡕࡅࡓ ࡋࡀࡌࡀࡋࡉࡀ‬ ‫ࡖࡏࡉࡍࡔࡉࡅࡉࡀ ࡋࡆࡉࡃࡒࡀ ࡅࡋࡀࡉࡀࡄࡁࡅࡉࡀ‬ ‫ࡅࡏࡉࡍࡔࡉࡅࡉࡀ ࡋࡂࡀࡁࡓࡀ ࡖࡌࡀࡐࡓࡉࡒࡋࡅࡍ‬ ‫ࡖࡁࡉࡀࡌࡀ ࡓࡌࡉࡋࡇ ࡌࡀࡁࡓࡀ‬ ‫ࡅࡀࡋࡉࡐ ࡀࡋࡉࡐ ࡋࡉࡊࡇࡐ ࡒࡀࡉࡌࡉࡀ‬ ‫ࡅࡌࡍ ࡀࡋࡀࡐ ࡌࡀࡁࡀࡓ ࡄࡃࡀ‬ ‫ࡅࡌࡍ ‖ ࡕࡓࡉࡍ ࡀࡋࡉࡐࡀ ࡌࡀࡁࡀࡓ ࡕࡓࡉࡍ‬ ‫ࡅࡔࡀࡅࡉࡀ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬

‫ࡌࡔࡀࡁࡀ ࡔࡅࡌࡀࡊ ࡌࡀࡓࡀࡉ‬

‫ࡄࡍࡅࡓࡀ ࡖࡋࡀࡌࡀࡂࡆࡀࡓ ࡋࡓࡀࡄࡌࡉࡀ ࡔࡅࡌࡇ‬

‫]‪[102‬‬

‫]‪[103‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬ ‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬

‫ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ‬ ‫ࡆࡉࡅࡀ ࡃࡀࡍ ࡏࡋ ࡀࡋࡌࡉࡀ‬

‫ࡋࡏࡔࡅ ࡌࡀࡍ ࡀࡌࡀࡓࡋࡇ‬ ‫ࡋࡏࡔࡅ ࡌࡀࡍ ࡀࡌࡀࡓࡋࡇ‬ ‫ࡉࡀࡄࡉࡀ ࡅࡑࡁࡀࡍ ࡁࡌࡀࡁࡑࡅࡕࡀࡊ‬ ‫ࡏࡅ ࡄࡀࡅࡉࡀࡍ ࡅࡌࡉࡕࡀࡓࡌࡀࡃࡀࡍ‬ ‫ࡏࡅ ࡋࡀࡄࡀࡅࡉࡀࡍ ࡅࡋࡀࡌࡉࡕࡀࡓࡌࡀࡃࡀࡍ‬

‫ࡋࡏࡔࡅ ࡌࡔࡉࡄࡀ ࡁࡓ ࡌࡉࡓࡉࡀࡌ‬ ‫ࡖࡀࡎࡂࡉࡀ ࡋࡉࡊࡇࡐ ࡖࡉࡀࡓࡃࡀࡍ ࡅࡀࡌࡀࡓࡋࡇ‬ ‫ࡅࡌࡍ ࡔࡅࡌࡀ ࡖࡌࡀࡃࡉࡊࡓࡉࡕ ࡀࡃࡀࡊࡓ ࡏࡋࡀࡉ‬ ‫ࡁࡓࡐࡅࡃࡒࡀࡉ ࡌࡀࡃࡀࡊࡓࡀࡍ ࡏࡋࡀࡊ‬ ‫ࡅࡊࡓࡐࡇ ࡋࡔࡅࡌࡀࡉ ࡌࡍ ࡔࡀࡕࡐࡀࡊ‬

‫‪ࡉࡀࡒࡃࡉࡆࡋ; EGH ࡀࡁࡓ ࡉࡀࡒࡃࡉࡆࡋ; I ࡀࡁࡓ ࡀࡒࡃࡉࡆࡋ :ࡀࡒࡃࡉࡆࡋ | J ࡀࡉࡅࡁࡄࡏ :ࡀࡉࡅࡁࡄࡅࡏ 10 B ࡀࡉࡅࡓࡉࡒࡀࡉࡖ :ࡀࡉࡅࡓࡒࡅࡀ | D ࡉࡐࡀࡍࡀࡅ; J ࡐࡀࡍࡀࡅ :ࡀࡐࡉࡍࡀࡅ | BD ࡇࡌࡄࡅࡓ :ࡀࡉࡅࡌࡄࡅࡓ 9‬‬ ‫‪ࡀࡌࡐࡅࡋࡀ; BH ࡀࡌࡐࡅࡋ :ࡀࡌࡐࡅࡋࡖ | >AB :ࡀࡓࡄࡅࡏࡁ | >D :ࡀࡁࡄࡀࡉ ࡀࡌࡐࡅࡋࡖ ࡀࡃࡏ ࡗ ࡀࡉࡁࡉࡌ ࡀࡓࡄࡅࡏࡁ ࡀࡒࡃࡉࡆࡅ ࡀࡓࡂࡀ 11 B ࡀࡅࡉࡆ :ࡀࡅࡀࡆ | J ࡓࡀࡒࡀࡉࡖ :ࡓࡉࡒࡀࡉࡖ | B ࡀࡒࡃࡉࡆ; C‬‬ ‫‪ࡀࡉࡌ ࡇࡋࡓࡑࡉࡌࡀࡋ; B ࡀࡉࡌ ࡀࡉࡋࡓࡑࡀࡌࡀࡋ; H ࡇࡋࡓࡑࡀࡌࡀࡋ; J ࡇࡋࡉࡓࡑࡀࡌࡀࡋ :ࡇࡋࡓࡑࡉࡌࡀࡋ 13 B ࡀࡓࡄࡏࡁ ࡀࡉࡁࡉࡌ ࡗ :ࡗ | >H :ࡗ ࡀࡉࡁࡉࡌ ࡀࡓࡄࡅࡏࡁ | >B :ࡀࡓࡄࡅࡏࡁ 12 A‬‬ ‫‪:ࡀࡉࡅࡉࡔࡍࡉࡏࡖ | H ࡍࡍࡅࡉࡀࡋࡉࡀࡅ :ࡍࡍࡅࡉࡋࡉࡀࡅ 16 H ࡀࡉࡋࡀࡌࡉࡋ :ࡀࡉࡋࡀࡌࡀࡋ | D ࡓࡀࡕࡀࡁࡀࡁ :ࡓࡅࡕࡀࡁࡀࡁ 15 J ࡀࡉࡋࡕࡉࡋ :2ࡇࡋࡕࡉࡋ | J ࡀࡉࡋࡕࡉࡋ :1ࡇࡋࡕࡉࡋ 14 DIJ ࡀࡉࡁࡉࡆࡁ :ࡀࡉࡁࡀࡆࡁ | ACD‬‬ ‫ࡖࡏࡉࡍࡔࡅࡉࡀ ‪ࡀࡉࡅࡉࡔࡍࡉࡏࡅ ࡀࡒࡃࡉࡆࡋ ࡀࡉࡅࡁࡄࡀࡉࡀࡋࡅ ࡀࡉࡅࡉࡔࡍࡉࡏ ࡀࡉࡅࡁࡄࡀࡉࡀࡋࡅ 17–16 ABD ࡀࡉࡅࡁࡄࡀࡉࡀࡋ :ࡀࡉࡅࡁࡄࡀࡉࡀࡋࡅ 16 >H :ࡀࡉࡅࡉࡔࡍࡉࡏ ࡀࡉࡅࡁࡄࡀࡉࡀࡋࡅ ࡀࡒࡃࡉࡆࡋ 17–16 ABC‬‬ ‫ࡋࡂࡀࡁࡓࡀ ࡖࡌࡀࡐࡓࡉࡒࡋࡅࡍ‪:ࡇࡋࡉࡌࡓ | D ࡀࡁࡀࡔࡁࡉࡄ :ࡀࡁࡀࡔࡁࡀࡄ | AC ࡌࡅࡄࡓࡀ :ࡌࡅࡄࡓ 18 A ࡍࡅࡋࡒࡉࡓࡐࡀࡌ :ࡍࡅࡋࡒࡉࡓࡐࡀࡌࡖ | B ࡍࡅࡔࡍࡉࡏ :ࡀࡉࡅࡉࡔࡍࡉࡏ 17 >B :‬‬ ‫ࡓࡌࡉࡋࡉࡀ ‪ࡐࡇࡍࡊࡉࡋ :ࡐࡇࡊࡉࡋ | >D :ࡀࡉࡌࡉࡀࡒ 20 ACD ࡐࡇࡍࡊࡉࡋ; J ࡐࡇࡊࡉࡋ :ࡐࡇࡊࡉࡋ | H ࡐࡉࡋࡀ :ࡐࡉࡋࡀࡅ | >EGHJ; I ࡇࡋࡉࡌࡓ ࡀࡌࡀࡉࡁ ࡀࡓࡁࡀࡌ :ࡇࡋࡉࡌࡓ ࡀࡌࡀࡉࡁ ࡀࡓࡁࡀࡌ 19 >BC :ࡀࡓࡁࡀࡌ | J‬‬ ‫‪ࡍࡅࡋࡓࡀࡁࡀࡌ; J ࡍࡉࡋࡓࡀࡁࡀࡌ :ࡍࡉࡋࡓࡀࡁࡀࡌ 22 CG ࡍࡉࡓࡕࡏ :2ࡍࡉࡓࡕ | C ࡍࡉࡓࡕࡀ :1ࡍࡉࡓࡕ | J ࡓࡀࡁࡉࡌ :1ࡓࡀࡁࡀࡌ | BDJ ࡍࡌࡅ :ࡍࡌ 21 B ࡃࡀࡄ :ࡀࡃࡄ | J ࡍࡌ :ࡍࡌࡅ | ABCD‬‬ ‫‪ࡀࡉࡌࡄࡀࡓ; GH ࡇࡌࡄࡀࡓ ࡋࡏ :ࡀࡉࡌࡄࡀࡓࡋ | J ࡓࡀࡆࡂࡀࡌࡀࡋࡅ :ࡓࡀࡆࡂࡀࡌࡀࡋࡖ | BD ࡀࡓࡅࡍࡄࡖ ࡀࡓࡀࡌ :ࡀࡓࡅࡍࡄ ࡉࡀࡓࡀࡌ 23 >B :ࡓࡅࡍࡄ | ACD ࡀࡉࡄࡉࡔࡖ :ࡀࡄࡉࡔࡖ | ABCDH‬‬ ‫‪J ࡅࡔࡋࡏ :1ࡅࡔࡏࡋ 1 G ࡔࡉࡓࡀࡃ ࡔࡉࡓࡀࡃ :ࡔࡉࡓࡀࡃ 25 C ࡀࡔࡌࡉࡓࡁ; D ࡀࡔࡌࡀࡓࡁ :ࡀࡉࡔࡌࡀࡓࡁ | AC ࡍࡀࡀࡄࡅࡉࡅ :ࡍࡀࡀࡄࡅࡉ 24 A ࡀࡉࡌࡄࡀࡓ ࡋࡏ; D ࡉࡀࡌࡄࡀࡓ ࡋࡏ; E‬‬ ‫ࡋࡏࡔࡅ‪H ࡍࡌ :ࡍࡌࡅ | BC ࡍࡉࡁࡑࡅ; J ࡍࡀࡑࡁ :ࡍࡀࡁࡑࡅ | H ࡀࡉࡄࡀࡉ ࡀࡉ :ࡀࡉࡄࡀࡉ 3 C ࡀࡄࡉࡔࡌ ࡅࡔࡏࡋ; J ࡅࡔࡏ :ࡅࡔࡏࡋ 2 EGHIJ ࡌࡀࡉࡓࡀࡌ :ࡌࡀࡉࡓࡉࡌ | BD ࡅࡔࡋ :2‬‬ ‫ࡖࡌࡀࡃࡉࡊࡓࡉࡕ‪B ࡊࡀࡒࡃࡅࡐࡓࡉࡁ; EGH ࡀࡒࡃࡅࡐࡓࡁ; J ࡀࡒࡃࡓࡐࡅࡁ :ࡉࡀࡒࡃࡅࡐࡓࡁ | CJ ࡍࡀࡃࡉࡌࡓࡀࡕࡉࡌࡅ; D ࡍࡀࡃࡉࡌࡓࡀࡕࡌࡅ :ࡍࡀࡃࡀࡌࡓࡀࡕࡉࡌࡅ 4 CEG ࡕࡉࡊࡓࡃࡀࡌࡖ; J ࡕࡀࡓࡊࡉࡃࡀࡌࡖ :‬‬ ‫;ࡁࡉࡓࡐࡅࡃࡒࡀࡉ ‪:ࡇࡐࡓࡊࡅ | B ࡍࡀࡃࡀࡌࡓࡀࡕࡌࡀࡋࡅ; DJ ࡍࡀࡃࡉࡌࡓࡀࡕࡉࡌࡀࡋࡅ :ࡍࡀࡃࡀࡌࡓࡀࡕࡉࡌࡀࡋࡅ | A ࡍࡀࡉࡅࡄࡀࡋ :ࡍࡀࡉࡅࡀࡄࡀࡋ 5 AC ࡍࡀࡓࡊࡀࡀࡃࡌ; BD ࡍࡀࡓࡊࡉࡃࡀࡌ :ࡍࡀࡓࡊࡀࡃࡀࡌ | AD‬‬ ‫ࡅࡊࡓࡐࡉࡀ ‪A ࡉࡀࡌࡅࡔࡉࡋ; B ࡉࡀࡌࡔࡀࡋ; D ࡉࡀࡌࡔࡉࡋ :ࡉࡀࡌࡅࡔࡋ | GJ‬‬

Translation | 139

29:9 – 30:5

Love Sunday, 10 Give rewards,428

more precious than wife or children.

Wages and rewards ought to be sought on the road,

like a hand that provides for the mouth.429

Wages and rewards ought to be sought on the road,

like a blind person that seeks a guide.

For the one who has no wages or rewards,

no cable is stretched across the rivers.

For the one who has no wages or rewards,

there is no crossing upon the sea.

15 For the one who has no wages or rewards,

he will not behold430 Abator.

Woe to the evil and deceitful ones,

who forgot rewards and did not give them!431

They forgot and did not give rewards,

and they forgot the man who saves them.432

My chosen! Love rewards and love Sunday,

so that a crossing may be put upon the sea.

May a crossing be put upon the sea,433

and a thousand thousands stand on the shore.

20 On the shore a thousand thousands stand,

25

and honor the Daybreak.

and out of a thousand he carries across one.

One he carries across out of a thousand!

Out of two thousand, he will carry two.

He carries the souls who are worthy

and deserving to light’s place.”

May your name be praised, my Lord,

the light that won’t condemn whoever loves his name.

John teaches in the night,

Johannes in the evenings of the night.

John teaches in the night,

and says, “May splendor shine upon the worlds!”

30. Who told Jesus?

Who told Jesus Christ, Mary’s son?434

Who told Jesus,

so he came to the Jordan’s banks, and told him,

“John, perform your baptism over me,

and pronounce over me the name you pronounce!

If I become your disciple,

then I shall mention you in my epistle.

5 If I do not become your disciple,

then erase my name from your scroll!’”

428 C “my reward,” ECG “my great reward,” I “a great reward.” 429 Line 11 is missing from D. 430 Literally “fill his eyes with.” 431 Line 16b is missing from H. 432 Line 17 is missing from B. 433 EGHIJ are missing line 19a; it is copied into the margin of I. 434 In place of the diminutive Meryey, which is the usual Mandaic form, here the name Miriam (in ABCD, Maryam in EGHIJ) appears.

140 | Text

[104]

[105]

[106]

ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡀࡄࡉࡔࡌ ࡅࡔࡏࡋ ࡀࡍࡉࡄࡊࡀ ࡀࡉࡓࡁࡅࡂࡁ ࡍࡅࡁࡕࡓࡉࡒࡀࡔࡅ ࡀࡉࡍࡔࡏ ࡍࡌ ࡍࡀࡈࡅࡁࡅ ࡀࡋࡀࡃࡀࡉࡅ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡇࡕࡉࡀࡓࡔ ࡕࡍࡀࡀ ࡕࡉࡌࡓ ࡀࡉࡐࡓࡅࡔࡁ ࡀࡍࡉࡅࡂࡅ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡀࡉࡄࡀࡉࡋ ࡀࡃࡒࡀࡉࡖ ࡀࡓࡍࡅ ࡍࡀࡊࡋࡉࡕ ࡃࡀࡄࡁ ࡀࡉࡕࡅࡌ ࡍࡉࡓࡕ ࡕࡅࡌࡏ ࡐࡅࡎࡖ ࡀࡁࡓ ࡀࡌࡀࡉࡋ ࡇࡓࡁࡏࡀࡋ ࡑࡉࡓࡕ ࡉࡀࡌࡀࡃࡅࡒ ࡍࡀࡀࡉࡀࡃ ࡀࡃࡒࡀࡉࡖ ࡀࡓࡍࡅ ࡍࡀࡊࡋࡉࡕ ࡀࡈࡀࡈࡀࡅ ࡀࡁࡊࡅࡋ ࡇࡔࡉࡃࡏ ࡍࡀࡐࡋࡍࡀࡀࡋ ࡓࡅࡕࡀࡁࡀࡁ ࡉࡍࡀࡉࡀ ࡉࡀࡋࡏ ࡓࡊࡀࡃࡀ ࡕࡉࡓࡊࡉࡃࡀࡌࡖ ࡀࡌࡅࡔ ࡍࡌࡅ ࡊࡀࡋࡏ ࡍࡀࡓࡊࡀࡃࡀࡌ ࡉࡀࡒࡃࡅࡐࡓࡁ ࡊࡀࡐࡕࡀࡔ ࡍࡌ ࡉࡀࡌࡅࡔࡋ ࡇࡐࡓࡊࡅ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡀࡄࡉࡔࡌ ࡅࡔࡏࡋ ࡁࡉࡃࡊࡀࡀࡋ ࡀࡕࡓࡉࡍࡂࡏ ࡀࡒࡉࡔࡏࡅ ࡀࡉࡅࡀࡄࡀࡋ ࡀࡕࡅࡃࡉࡄ ࡀࡕࡋࡀࡌࡓࡀࡅ ࡀࡁࡈࡀࡓࡀࡋ ࡀࡔࡉࡌࡁ ࡀࡋࡀࡋࡂࡅ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡀࡉࡄࡀࡉࡋ ࡁࡉࡃࡊࡀ ࡀࡕࡓࡉࡍࡂࡏ ࡀࡒࡉࡔࡏࡅ ࡀࡉࡅࡀࡄ ࡀࡕࡅࡃࡉࡄ ࡀࡕࡋࡀࡌࡓࡀࡅ ࡀࡁࡈࡀࡓ ࡀࡔࡉࡌࡁ ࡀࡋࡀࡋࡂࡅ ‖ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡀࡄࡉࡔࡌ ࡅࡔࡏࡋ ࡕࡍࡀࡀ ࡀࡌࡊࡉࡀࡄ ࡀࡄࡉࡔࡌ

ࡀࡉࡄࡀࡉ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡋࡉࡋࡀࡌ ࡀࡉࡉࡀࡈࡅࡄࡀࡉࡁ ‖ ࡕࡁࡉࡃࡊࡀ ࡀࡉࡓࡁࡅࡂ ࡍࡌ ࡕࡒࡀࡐࡎ ࡀࡓࡉࡆ ࡀࡔࡉࡌ ࡇࡓࡎࡀࡖ ࡀࡐࡕࡀࡔ ࡀࡍࡉࡓࡀࡒࡁ ࡍࡅࡁࡕࡁࡉࡃࡊࡀ ࡀࡄࡉࡔࡌ ࡅࡔࡏ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡋࡉࡋࡀࡌ ࡀࡉࡉࡀࡈࡅࡄࡀࡉࡁ ࡕࡉࡁࡃࡊࡀ ࡅࡏ ࡀࡍࡉࡄࡊࡀ ࡀࡉࡓࡁࡅࡂࡁ ࡕࡉࡓࡒࡀࡔ ࡅࡏ ࡀࡉࡓࡁࡅࡂ ࡍࡌ ࡕࡉࡒࡎࡐࡉ ࡀࡓࡉࡆ ࡅࡏ ࡀࡉࡍࡔࡏ ࡍࡌ ࡕࡉࡒࡎࡐࡉ ࡍࡀࡈࡅࡁࡅ ࡀࡋࡀࡃࡀࡉ ࡅࡏ ࡇࡕࡉࡀࡓࡀࡔ ࡍࡀࡀ ࡀࡐࡕࡀࡔ ࡅࡏ ࡀࡉࡉࡀࡈࡅࡄࡀࡉࡁ ࡕࡉࡁࡃࡊࡀ ࡅࡏ ࡀࡉࡐࡓࡅࡔࡁ ‖ ࡕࡉࡌࡓ ࡀࡍࡉࡅࡂ ࡅࡏ ࡊࡀࡕࡅࡑࡁࡀࡌࡁ ࡍࡀࡁࡑࡅ ࡕࡍࡀࡀ ࡍࡀࡃࡀࡌࡓࡀࡕࡉࡌࡅ ࡍࡀࡉࡅࡀࡄ ࡅࡏ ࡍࡀࡃࡀࡌࡓࡀࡕࡉࡌࡀࡋࡅ ࡍࡀࡉࡅࡀࡄࡀࡋ ࡅࡏ ࡀࡉࡄࡀࡉ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡋࡉࡋࡀࡌ ࡀࡐࡓࡀࡎ ࡀࡉࡅࡀࡄࡀࡋ ࡀࡂࡋࡀ ࡀࡁࡅࡓࡀࡄ ࡀࡕࡉࡀࡁ ࡍࡀࡄࡀࡃࡀࡋ ࡀࡉࡉࡓࡀࡎ ࡀࡉࡌ ࡍࡉࡌࡎࡀࡁࡀࡋ ࡀࡄࡉࡔࡌ ࡅࡔࡏ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡋࡉࡋࡀࡌ ࡀࡐࡓࡀࡎ ࡀࡉࡅࡀࡄ ࡀࡂࡋࡀ ࡀࡁࡅࡓࡀࡄ ࡀࡕࡉࡀࡁ ࡍࡀࡄࡀࡃ ࡀࡉࡉࡓࡀࡎ ࡀࡉࡌ ࡀࡉࡌࡎࡀࡁ ࡀࡉࡄࡀࡉ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡋࡉࡋࡀࡌ ࡀࡉࡋࡕࡀࡁࡄࡀࡉ ࡍࡀࡂࡉࡔࡓࡐࡀ ࡍࡉࡆࡀࡄ ࡅࡏ

D ࡍࡅࡁࡕࡀࡓࡀࡒࡔࡅ; H ࡍࡅࡁࡕࡓࡀࡒࡔࡅ; J ࡍࡅࡁࡉࡕࡓࡉࡒࡀࡔࡅ :ࡍࡅࡁࡕࡓࡉࡒࡀࡔࡅ | D ࡕࡁࡀࡃࡊࡀ; J ࡕࡉࡁࡃࡊࡀ :ࡕࡁࡉࡃࡊࡀ 7 I ࡌࡀࡋࡔࡀࡓࡅࡏࡁ :ࡌࡀࡋࡔࡀࡓࡅࡏࡁ | A ࡀࡄࡉࡔࡌࡅ :ࡀࡄࡉࡔࡌ 6

:ࡀࡍࡉࡓࡀࡒࡁ | B ࡍࡅࡁࡕࡁࡀࡃࡊࡀ; J ࡍࡅࡁࡉࡕࡁࡉࡃࡊࡀ :ࡍࡅࡁࡕࡁࡉࡃࡊࡀ 10 ABD ࡇࡕࡉࡀࡓࡀࡔ; J ࡇࡕࡉࡓࡔ :ࡇࡕࡉࡀࡓࡔ 9 BJ ࡀࡃࡋࡀࡉࡅ :ࡀࡋࡀࡃࡀࡉࡅ 8 AC ࡍࡅࡁࡕࡀࡓࡒࡀࡔࡅ; B ࡍࡁࡕࡓࡀࡒࡔࡅ; >B :ࡀࡉࡄࡀࡉࡋ | AD ࡀࡄࡉࡔࡌࡅ :ࡀࡄࡉࡔࡌ | J ࡀࡉࡋࡓࡀࡌࡍࡉࡖ :ࡇࡋࡓࡀࡌࡍࡉࡖ 11 J ࡀࡐࡓࡅࡔࡁ :ࡀࡉࡐࡓࡅࡔࡁ | B ࡀࡍࡉࡅࡀࡂࡅ; C ࡀࡍࡉࡂࡅ; J ࡍࡀࡅࡂࡅ :ࡀࡍࡉࡅࡂࡅ | EGHJ ࡍࡀࡓࡀࡒࡁ

AC ࡍࡉࡓࡕࡀ; BEG ࡍࡉࡓࡕࡏ :ࡍࡉࡓࡕ | D ࡀࡍࡉࡄࡀࡂ :ࡀࡍࡉࡄࡊࡀ | BDJ ࡕࡉࡓࡒࡉࡔ :ࡕࡉࡓࡒࡀࡔ 13 B ࡍࡅࡊࡋࡉࡕ; J ࡍࡉࡊࡋࡉࡕ :ࡍࡀࡊࡋࡉࡕ | B ࡕࡁࡀࡃࡊࡀ; D ࡕࡉࡁࡃࡊࡉ :ࡕࡉࡁࡃࡊࡀ 12

:ࡑࡉࡓࡕ | C ࡉࡀࡌࡀࡃࡒ :ࡉࡀࡌࡀࡃࡅࡒ | B ࡀࡋࡃࡀࡉ :ࡀࡋࡀࡃࡀࡉ 15 A ࡀࡌࡀࡉࡋࡀ; J ࡀࡌࡀࡉ ࡋࡏ :ࡀࡌࡀࡉࡋ | BEG ࡇࡓࡁࡀࡋ; H ࡀࡉࡓࡁࡉࡋ; J ࡀࡉࡓࡁࡏࡀࡋ :ࡇࡓࡁࡏࡀࡋ | B ࡕࡒࡀࡐࡎ :ࡕࡉࡒࡎࡐࡉ 14

C ࡕࡀࡁࡃࡊࡀ; D ࡕࡉࡁࡃࡊࡉ :ࡕࡉࡁࡃࡊࡀ 17 B ࡍࡅࡊࡋࡉࡕ; J ࡍࡉࡊࡋࡉࡕ :ࡍࡀࡊࡋࡉࡕ | B ࡕࡉࡀࡓࡔ; J ࡇࡕࡉࡀࡓࡔ :ࡇࡕࡉࡀࡓࡀࡔ | B ࡐࡀࡐࡅࡀࡔ; H ࡀࡔࡉࡌ ࡇࡓࡎࡀࡖ ࡀࡐࡕࡀࡔ :ࡀࡐࡕࡀࡔ 16 C ࡑࡉࡓࡕࡀ

:ࡍࡀࡐࡋࡍࡀࡀࡋ | D ࡓࡀࡕࡀࡁࡀࡁ :ࡓࡅࡕࡀࡁࡀࡁ | C ࡕࡉࡌࡀࡓ :ࡕࡉࡌࡓ | EGH ࡀࡍࡉࡅࡀࡂ; J ࡍࡀࡅࡀࡂ :ࡀࡍࡉࡅࡂ 18 A ࡇࡉࡔࡉࡃࡏ; B ࡇࡉࡔࡉࡀࡃࡏ; D ࡇࡉࡔࡀࡃࡏ :ࡇࡔࡉࡃࡏ | BG ࡕࡁࡉࡃࡊࡀ; ࡀࡒࡃࡅࡐࡓࡁ; J ࡀࡒࡃࡓࡐࡅࡁ :ࡉࡀࡒࡃࡅࡐࡓࡁ | DHIJ ࡍࡀࡃࡉࡌࡓࡀࡕࡉࡌࡅ :ࡍࡀࡃࡀࡌࡓࡀࡕࡉࡌࡅ 20 CEG ࡕࡉࡊࡓࡃࡀࡌࡖ; J ࡕࡀࡓࡊࡉࡃࡀࡌࡖ :ࡕࡉࡓࡊࡉࡃࡀࡌࡖ | C ࡍࡉࡁࡑࡅ :ࡍࡀࡁࡑࡅ 19 BD ࡀࡐࡋࡍࡀࡀࡋ D ࡉࡀࡌࡔࡉࡋ :ࡉࡀࡌࡅࡔࡋ | J ࡀࡉࡐࡓࡊࡅ :ࡇࡐࡓࡊࡅ | DHJ ࡍࡀࡃࡉࡌࡓࡀࡕࡉࡌࡀࡋࡅ :ࡍࡀࡃࡀࡌࡓࡀࡕࡉࡌࡀࡋࡅ 21 BD ࡍࡀࡓࡊࡉࡃࡀࡌ; C ࡍࡀࡓࡊࡀࡃࡀࡌࡀ :ࡍࡀࡓࡊࡀࡃࡀࡌ | B ࡉࡀࡒࡃࡅࡓࡐࡅࡁ; CEGH :ࡀࡉࡉࡓࡀࡎ | EGHIJ ࡀࡉࡌࡎࡀࡁࡀࡋ :ࡍࡉࡌࡎࡀࡁࡀࡋ 25 ABCDHJ ࡀࡐࡓࡉࡎ :ࡀࡐࡓࡀࡎ 23 J ࡅࡔࡏ ࡋࡏ :ࡅࡔࡏࡋ | J ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡉࡄࡀࡉ :ࡀࡉࡄࡀࡉ ࡇࡋࡓࡀࡌࡍࡉࡖ 22 A ࡉࡀࡌࡅࡔࡉࡋ; :ࡀࡕࡓࡉࡍࡂࡏ | ABCDHJ ࡀࡐࡓࡉࡎ :ࡀࡐࡓࡀࡎ 27 AD ࡀࡄࡉࡔࡌࡅ :ࡀࡄࡉࡔࡌ | AD ࡅࡔࡏࡋ :ࡅࡔࡏ | J ࡀࡉࡋࡓࡀࡌࡍࡉࡖ :ࡇࡋࡓࡀࡌࡍࡉࡖ 26 H ࡀࡔࡀࡌࡁ :ࡀࡔࡉࡌࡁ | H ࡀࡉࡓࡀࡎ :ࡇࡋࡓࡀࡌࡍࡉࡖ 30 H ࡀࡉࡓࡀࡎ :ࡀࡉࡉࡓࡀࡎ | AC ࡍࡉࡌࡎࡀࡁ; B ࡀࡉࡌࡉࡎࡀࡁ :ࡀࡉࡌࡎࡀࡁ 29 D ࡀࡁࡅࡓࡄ :ࡀࡁࡅࡓࡀࡄ | D ࡍࡀࡄࡀࡃࡀࡋ :ࡍࡀࡄࡀࡃ 28 B ࡀࡕࡓࡉࡍࡂࡏࡅ; D ࡀࡕࡓࡉࡍࡂ J ࡉࡀࡋࡕࡀࡁࡄࡀࡉ :ࡀࡉࡋࡕࡀࡁࡄࡀࡉ | D ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 31 AD ࡀࡄࡉࡔࡌࡅ :ࡀࡄࡉࡔࡌ | J ࡀࡉࡋࡓࡀࡌࡍࡉࡖ

10

15

20

25

30

Translation | 141

30:6 – 30:31

10

John spoke, saying

to Jesus Christ in Jerusalem,

“You have lied to Jews,

and you have deceived men, the priests.

You cut seed off from men,

and labor435 and pregnancy from women.

You loosened the Sabbath

that Moses ordained in Jerusalem.

You lied to them with a horn436

and played different things with a trumpet.”437

Jesus Christ spoke, saying

to John in Jerusalem,

“If I have lied to Jews,

then may a burning fire consume me.

If I have deceived the men, the priests,

then may I die two deaths instead of one.

If I have cut seed off from men,

then may I not pass the great Ocean.

15 If I have cut labor438 and pregnancy from women,

If I have undone the Sabbath,439

then may a burning fire consume me.

If I have lied to Jews,

then may my path be through thistle and thorn.

If I played different things with a trumpet,

then let my eyes not fall on Abator.

As for you, baptize me with your rite,

and pronounce over me the name you pronounce!

20 If I become your disciple,

then I shall mention you in my epistle.

If I do not become your disciple,

then erase my name from your scroll!”

John spoke, saying

to Jesus Christ in Jerusalem,

“A deaf man will not become a scribe,440

and a blind man will not write a letter.

A ruined house will not prosper,441

and a widow will not become a bride.

25 Putrid waters will not become pleasant,

30

then may a judge be established in my presence.

and a stone will not get wet in oil.”

Jesus Christ spoke, saying

to John in Jerusalem,

“A deaf man will become a scribe,442

and a blind man will write a letter.

A ruined house will prosper,443

and a widow will become a bride.

Putrid waters will become pleasant,

and a stone will get wet in oil.”

John spoke, saying

to Jesus Christ in Jerusalem,

“If you can give an explanation of this to me,

then you are a wise messiah.”

435 436 437 438 439 440 441 442 443

BJ “and children.” EGHJ “with the horn;” in ABCDI “horn” is explicitly indefinite singular. Literally “put on different colors.” The word “trumpet” is explicitly indefinite singular in all manuscripts save J. B “children.” H adds “that Moses ordained.” Based on the variant in EGI. ABCDHJ all have “book.” Literally “shine.” Based on the variant in EGI. ABCDHJ all have “book.” Literally “shine.”

142 | Text

[107]

[108]

ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡀࡉࡄࡀࡉࡋ ࡀࡕࡉࡀࡄ ࡍࡌ ࡀࡉࡅࡀࡄࡖ ࡀࡃࡋࡀࡉ ࡑࡉࡓࡕࡉࡌ ࡀࡒࡃࡉࡆࡅ ࡀࡓࡂࡀࡁ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡋ ࡇࡋࡉࡆࡀࡄ ࡒࡉࡋࡀࡎࡅ ࡀࡅࡄ ࡀࡉࡁࡀࡈ ࡓࡁࡖ ࡀࡉࡔࡉࡁ ࡓࡁ ࡀࡉࡁࡓࡅࡓ ࡀࡉࡉࡄࡁ ࡍࡀࡌࡉࡀࡄࡕࡏࡅ ࡊࡊࡀࡀࡌࡕࡏࡖ ࡀࡍࡉࡀࡁࡓࡅࡓ ࡓࡁ ࡍࡀࡁ ࡀࡌࡀࡉࡋ ࡀࡕࡉࡀࡁࡅ ࡍࡉࡓࡕ ࡀࡉࡁࡀࡁ ࡇࡋࡀࡐࡕࡅ ࡇࡋࡁࡀࡒࡅ ࡀࡁࡀࡁ ࡇࡋࡀࡐࡕࡅ ࡇࡋࡁࡀࡒࡅ ࡀࡁࡀࡁ ࡇࡋࡀࡐࡕ ࡇࡑࡋࡀࡓࡕ ࡀࡈࡔࡊࡅࡁ ࡀࡓࡅࡕࡐࡀ ࡇࡋࡂࡉࡆࡌ ࡀࡓࡌࡀࡄ ࡀࡍࡉࡀࡂࡀ ࡇࡊࡋࡀࡌ ࡀࡈࡔࡊࡅࡁ ࡀࡎࡓࡀ ࡇࡊࡋࡉࡓࡃࡀ ࡀࡈࡔࡊࡅࡖ ࡀࡊࡉࡓࡉࡃ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡋ ࡇࡋࡉࡆࡀࡄ ࡒࡉࡋࡀࡎࡅ ࡕࡀࡋࡌࡓࡀ ࡇࡕࡅࡍࡒࡀࡉ ࡍࡌࡖ ࡀࡍࡕࡏ ࡍࡇࡁ ࡍࡉࡁࡀࡓࡕࡉࡌࡖ ࡀࡌࡋࡀ ࡇࡅࡀࡆ ࡍࡌ ࡐࡇࡍࡀ ࡇࡋࡐࡉࡉࡀࡎࡀࡋ ࡕࡀࡅࡄ ࡀࡕࡓࡀࡄࡖ ࡀࡕࡓࡀࡌࡀࡆ ࡐࡕ ࡀࡉࡌࡀࡓࡀࡋ ࡐࡇࡍࡀ ࡍࡌ ࡀࡋࡅࡊࡋࡅ ࡕࡉࡍࡄ ࡀࡓࡅࡈ ࡍࡌࡖ ࡀࡒࡉࡍࡃࡀࡆ ࡀࡉࡁࡓࡅࡓ ࡀࡉࡉࡄࡁ ࡍࡀࡌࡉࡀࡄࡕࡏࡅ ࡀࡋࡌ ࡀࡕࡋࡀࡌࡓࡀࡖ ࡐࡇࡍࡊࡀࡅ ࡉࡀࡋࡏ ࡓࡊࡀࡃࡀ ࡕࡉࡓࡊࡉࡃࡀࡌࡖ ࡀࡌࡅࡔ ࡍࡌࡅ ࡊࡀࡋࡏ ࡍࡀࡓࡊࡀࡃࡀࡌ ࡉࡀࡒࡃࡅࡐࡓࡁ ࡊࡀࡐࡕࡀࡔ ‖ ࡍࡌ ࡉࡀࡌࡅࡔࡋ ࡇࡐࡓࡊࡅ

ࡀࡄࡉࡔࡌ ࡅࡔࡏ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡋࡉࡋࡀࡌ ࡀࡐࡓࡀࡎ ࡀࡉࡅࡀࡄ ࡀࡂࡋࡀ ࡁࡀࡓࡅࡀࡓࡕࡉࡌࡅ ࡀࡉࡓࡐࡀ ࡀࡒࡃࡉࡆࡅ ࡀࡓࡂࡀࡁ ࡑࡉࡓࡕࡉࡌ ࡀࡕࡓࡉࡍࡂࡏ ࡁࡉࡃࡊࡀࡖ ࡀࡒࡉࡔࡏ ࡀࡍࡁࡅࡂ ࡒࡀࡁࡔࡅ ࡀࡓࡅࡀࡂ ࡒࡀࡁࡔ ࡍࡀࡄࡀࡃࡖ ࡀࡁࡅࡓࡀࡄ ࡀࡕࡉࡀࡁ ࡀࡉࡓࡅࡐࡀ ࡒࡀࡁࡔࡅ ࡀࡉࡓࡒࡀ ࡒࡀࡁࡔ ࡀࡌࡀࡉࡋ ࡍࡀࡁ ࡀࡕࡉࡀࡁ ࡇࡉࡉࡕࡀ ࡋࡐࡉࡀࡔࡖ ࡍࡀࡌࡖ ࡇࡉࡉࡕࡀ ࡐࡉࡒࡀࡆࡖ ࡍࡀࡌࡖ ࡀࡉࡉࡀࡁ ࡋࡊࡀࡉࡌ ࡅࡏ ࡀࡉࡉࡀࡁ ࡀࡉࡕࡔࡉࡌ ࡅࡏ ‖ ࡀࡉࡉࡀࡁ ࡁࡊࡀࡔࡉࡌ ࡅࡏ ࡀࡉࡉࡀࡁ ࡋࡀࡆࡉࡌ ࡅࡏ ࡀࡕࡍࡅࡀࡌࡉࡀࡄࡅ ࡀࡈࡔࡊࡅࡖ ࡀࡊࡉࡓࡉࡃ ࡇࡊࡋࡉࡓࡃࡀ ࡀࡕࡅࡃࡉࡄ ࡀࡉࡅࡀࡄࡖ ࡀࡕࡋࡀࡌࡓࡀ ࡕࡀࡁࡕࡀࡉࡅ ࡇࡋࡐࡅࡉࡔ ࡕࡀࡈࡂࡉࡋ ࡌࡀࡕࡀࡄࡋ ࡀࡋࡆࡀ ࡗ ࡀࡉࡌࡎࡀࡁࡖ ࡀࡉࡉࡓࡀࡎ ࡀࡉࡌ ࡀࡕࡄࡍࡀ ࡀࡕࡀࡌࡅ ࡀࡒࡋࡀࡎ ࡀࡕࡀࡌ ࡀࡁࡈࡀࡓ ࡀࡔࡉࡌࡁ ࡀࡋࡀࡋࡂ ࡀࡉࡓࡃࡐࡅ ࡒࡀࡁࡔࡅ ࡀࡉࡔࡓࡀࡄ ࡒࡀࡁࡔ ࡇࡁࡀࡎࡅ ࡀࡌࡉࡕࡀࡉࡋ ࡊࡇࡔࡀ ࡊࡀࡕࡅࡑࡁࡀࡌࡁ ࡍࡀࡁࡑࡅ ࡀࡉࡄࡀࡉ ࡕࡍࡀࡀ ࡍࡀࡃࡀࡌࡓࡀࡕࡉࡌࡅ ࡍࡀࡉࡅࡀࡄ ࡅࡏ ࡍࡀࡃࡀࡌࡓࡀࡕࡉࡌࡀࡋࡅ ࡍࡀࡉࡅࡀࡄࡀࡋ ࡅࡏ

>D :ࡀࡒࡃࡉࡆࡅ ࡀࡓࡂࡀࡁ ࡑࡉࡓࡕࡉࡌ ࡑࡉࡓࡕࡉࡌ 35–34 H ࡁࡀࡓࡅࡀࡓࡕࡉࡌ :ࡁࡀࡓࡅࡀࡓࡕࡉࡌࡅ 34 >B :ࡀࡉࡅࡀࡄࡖ | ABCDHJ ࡀࡐࡓࡉࡎ :ࡀࡐࡓࡀࡎ 33 AD ࡀࡄࡉࡔࡌࡅ :ࡀࡄࡉࡔࡌ 32

:ࡍࡀࡌࡉࡀࡄࡕࡏࡅ | J ࡒࡉࡁࡔࡅ :ࡒࡀࡁࡔࡅ | G ࡒࡉࡁࡀࡔ :ࡒࡀࡁࡔ 37 B ࡓࡁ :ࡓࡁࡖ | BDIJ ࡀࡔࡉࡁ :ࡀࡉࡔࡉࡁ | E ࡀࡕࡓࡉࡍࡂ :ࡀࡕࡓࡉࡍࡂࡏ | B ࡅࡁࡃࡊࡉࡖ; J ࡁࡉࡃࡊࡀ :ࡁࡉࡃࡊࡀࡖ 36

B ࡊࡊࡀࡀࡌࡕࡉࡌࡖ; H ࡊࡊࡀࡀࡌࡕࡏࡖ ࡒࡀࡁࡔ; J ࡊࡊࡀࡀࡌࡕࡏࡅ :ࡊࡊࡀࡀࡌࡕࡏࡖ | J ࡍࡀࡀࡁࡓࡅࡓ :ࡀࡍࡉࡀࡁࡓࡅࡓ | B ࡍࡀࡄࡀࡃ :ࡍࡀࡄࡀࡃࡖ | B ࡀࡁࡓࡀࡄ :ࡀࡁࡅࡓࡀࡄ 38 ABD ࡍࡀࡌࡉࡀࡄࡕࡅ

:ࡇࡉࡉࡕࡀ | CDH ࡋࡐࡉࡀࡔ :ࡋࡐࡉࡀࡔࡖ | B ࡍࡀࡌ :ࡍࡀࡌࡖ 41 >A :ࡀࡉࡁࡀࡁ | BGJ ࡀࡉࡋࡀࡐࡕࡅ :ࡇࡋࡀࡐࡕࡅ 40 HIJ ࡀࡉࡓࡐࡅ :ࡀࡉࡓࡅࡐࡀ | C ࡀࡉࡒࡓࡀ :ࡀࡉࡓࡒࡀ 39 ACD ࡊࡊࡀࡀࡌࡕࡉࡌࡅࡖ;

:ࡇࡋࡁࡀࡒࡅ ࡀࡁࡀࡁ ࡇࡋࡀࡐࡕ ࡇࡉࡉࡕࡀ ࡐࡉࡒࡀࡆࡖ ࡍࡀࡌࡖ | ABD ࡍࡀࡌ :ࡍࡀࡌࡖ 42 G ࡀࡉࡋࡁࡀࡒࡅ :ࡇࡋࡁࡀࡒࡅ | J ࡀࡉࡁࡀࡁ :ࡀࡁࡀࡁ | C ࡇࡋࡀࡕࡐࡀࡅ; E ࡇࡋࡀࡐࡕ; GJ ࡀࡉࡋࡀࡐࡕࡅ :ࡇࡋࡀࡐࡕࡅ | C ࡇࡉࡕࡀ :ࡁࡊࡀࡔࡉࡌ 45 HJ ࡀࡉࡋࡂࡉࡆࡌ :ࡇࡋࡂࡉࡆࡌ | BD ࡀࡍࡉࡂࡀ :ࡀࡍࡉࡀࡂࡀ 44 J ࡀࡉࡑࡋࡀࡓࡕ :ࡇࡑࡋࡀࡓࡕ 43 A ࡇࡋࡉࡕࡉࡀࡅ ࡇࡉࡕࡀ; D ࡇࡋࡉࡕࡉࡀࡅ ࡇࡉࡉࡕࡀ; H ࡇࡋࡀࡐࡕࡅ ࡇࡉࡉࡕࡀ :ࡇࡋࡀࡐࡕ ࡇࡉࡉࡕࡀ | >C

:ࡒࡉࡋࡀࡎࡅ | AB ࡀࡍࡕࡀࡌࡉࡀࡄࡅ :ࡀࡕࡍࡅࡀࡌࡉࡀࡄࡅ | >ABD :ࡀࡊࡉࡓࡉࡃ | >H; I ࡇࡊࡋࡉࡓࡃࡀ :ࡇࡊࡋࡉࡓࡃࡀ 47 J ࡊࡀࡓࡉࡃ :ࡀࡊࡉࡓࡉࡃ | B ࡁࡊࡉࡔࡉࡌ ࡅࡏ :ࡅࡏ 46 ABJ ࡁࡊࡉࡔࡉࡌ; D ࡁࡊࡉࡀࡔ

:ࡗ 50 B ࡍࡉࡁࡀࡓࡌࡖ; CEGHJ ࡀࡉࡁࡀࡓࡕࡉࡌࡖ :ࡍࡉࡁࡀࡓࡕࡉࡌࡖ | IJ ࡕࡀࡈࡂࡉࡋࡅ :ࡕࡀࡈࡂࡉࡋ 49 B ࡕࡋࡀࡌࡓࡀ; J ࡕࡋࡉࡌࡓࡀ :ࡕࡀࡋࡌࡓࡀ | D ࡀࡕࡅࡃࡀࡄ :ࡀࡕࡅࡃࡉࡄ 48 ABD ࡒࡉࡋࡎࡖ J ࡒࡉࡁࡔ :ࡒࡀࡁࡔ 54 EGJ ࡀࡔࡉࡌࡖ :ࡀࡔࡉࡌࡁ 53 J ࡐࡀࡍࡀ :ࡐࡇࡍࡀ | ABD ࡀࡋࡉࡊࡋࡅ :ࡀࡋࡅࡊࡋࡅ 52 J ࡐࡀࡍࡀ :ࡐࡇࡍࡀ | J ࡇࡋࡐࡀࡉࡀࡎࡀࡋ :ࡇࡋࡐࡉࡉࡀࡎࡀࡋ | J ࡇࡋࡆࡀ :ࡀࡋࡆࡀ | >H

I ࡍࡀࡉࡁࡑࡅ :ࡍࡀࡁࡑࡅ 56 C ࡀࡕࡋࡀࡌࡓࡖ :ࡀࡕࡋࡀࡌࡓࡀࡖ | ABCD ࡇࡁࡀࡎ :ࡇࡁࡀࡎࡅ | J ࡀࡉࡌࡉࡕࡀࡉࡋ :ࡀࡌࡉࡕࡀࡉࡋ 55 ABCD ࡍࡀࡌࡉࡀࡄࡕࡅ :ࡍࡀࡌࡉࡀࡄࡕࡏࡅ | J ࡇࡉࡔࡓࡀࡄ :ࡀࡉࡔࡓࡀࡄ

ࡀࡒࡃࡅࡐࡓࡁ; J ࡀࡒࡃࡓࡐࡅࡁ :ࡉࡀࡒࡃࡅࡐࡓࡁ | DHJ ࡍࡀࡃࡉࡌࡓࡀࡕࡉࡌࡅ :ࡍࡀࡃࡀࡌࡓࡀࡕࡉࡌࡅ 57 D ࡓࡊࡉࡃࡀ :ࡓࡊࡀࡃࡀ | ACE ࡕࡉࡊࡓࡃࡀࡌࡖ; J ࡕࡀࡓࡊࡉࡃࡀࡌࡖ :ࡕࡉࡓࡊࡉࡃࡀࡌࡖ | BD ࡍࡅࡁࡑࡅ; ABD ࡉࡀࡌࡅࡔࡖ :ࡉࡀࡌࡅࡔࡋ | GJ ࡀࡉࡐࡓࡊࡅ :ࡇࡐࡓࡊࡅ | C ࡍࡀࡃࡀࡌࡓࡀࡕࡉࡌࡅ; DHJ ࡍࡀࡃࡉࡌࡓࡀࡕࡉࡌࡀࡋࡅ :ࡍࡀࡃࡀࡌࡓࡀࡕࡉࡌࡀࡋࡅ 58 BD ࡍࡀࡓࡊࡉࡃࡀࡌ :ࡍࡀࡓࡊࡀࡃࡀࡌ | CEGH

35

40

45

50

55

Translation | 143

30:32 – 30:58

Jesus Christ spoke to John in Jerusalem,

and said,

A mute person becomes a scribe:444

an offspring that comes from a woman in labor,

grows up and becomes big,

and sets up wages and rewards.

35 Wages and rewards, he sets up,445

A deaf person writes a letter:

A wicked man446 became a good man.447

He forsook adultery and forsook theft,

and believed in the Mighty Life.

A ruined house prospers:448

A nobleman449 who became humbled

forsook his roots450 and passions,451

and built a house by the sea.

40 By the sea, he built a house,

and he opened two doors in it.

Whoever comes down, he brought him,

opened the door for him, and welcomed him.

Whoever comes up, he brought him,

opened the door for him, and welcomed him.452

If he wants to eat,

then he sets him a dish in Truth.

If he seeks to drink,

then he mixes him a cup of juice.453

45 If he wants to sleep,

50

and he rises to see light’s place.

then he spreads out a bed for him in Truth.

If he wants to go,

then he guides him on a path of Truth―

He guides him on a path of Truth and faith,

and he rises to see light’s place.

A widow who becomes a bride:

A woman who was a widow from her youth

grasped her skirts and settled down,

until she raises her son.

When she goes to a groom,454

she will not dishonor her late husband.455

Putrid waters which become pleasant:

A prostitute, who becomes a lady,

goes up to town and goes down from town

and the veil456 is not removed from her face.

A stone gets wet in oil:

A pagan, who came down from the mountains,

forsook sorceries and forsook witchcraft,

and came to believe in the Mighty Life.

55 He found an orphan, an old man,

and filled the arms of a widow.

And you, John, baptize me with your rite,

and pronounce over me the name you pronounce!

If I become your disciple,

then I shall mention you in my epistle.

If I do not become your disciple,

then erase my name from your scroll!”

444 Based on the variant in EGI. ABCDHJ all have “book.” 445 Line 35a is missing from D. 446 Literally “son of wicked people” or “son of a wicked person.” 447 Literally “son of good people” or “son of a good person.” 448 Literally “shines.” 449 Literally “son of great people” or “son of a great person.” 450 Or possibly “fortresses.” 451 The meaning of powri is not clear. Lidzbarski compares it to purtā ‘rage,’ from a verbal root meaning to boil. Other possibilities for this word include puryā ‘bed’ or puri ‘lots.’ 452 Line 42 is missing from C. 453 hamrā, a beverage prepared by soaking raisins in water, something like the Eastern European kompot. 454 In place of hātam ‘there,’ read hatnā ‘bridegroom.’ 455 Literally “her face (honor) will not be destroyed by her husband.” 456 ABD “wreath.”

‫‪144 | Text‬‬

‫‪60‬‬

‫‪65‬‬

‫‪70‬‬

‫‪75‬‬

‫ࡀࡀࡍࡕ ࡁࡄࡀࡈࡀࡉࡀࡊ ࡌࡉࡔࡕࡀࡉࡋࡉࡕ‬ ‫ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡏࡔࡅ ࡌࡔࡉࡄࡀ‬ ‫ࡉࡀࡄࡉࡀ ࡅࡑࡁࡇ ࡋࡀࡊࡃࡀࡁࡀ ࡁࡉࡀࡓࡃࡀࡍ‬ ‫ࡀࡄࡍࡉࡕ ࡁࡉࡀࡓࡃࡀࡍ ࡅࡑࡁࡇ‬ ‫ࡓࡅࡄࡀ ࡁࡉࡀࡅࡀࡍ ࡏࡃࡀࡌࡉࡀࡕ‬ ‫ࡀࡑࡋࡉࡁࡀ ࡀࡑࡋࡁࡀ ࡁࡉࡀࡓࡃࡀࡍ‬ ‫ࡅࡀࡌࡓࡀ‬ ‫ࡉࡀࡓࡃࡀࡍ ࡋࡃࡉࡋࡉࡀ ࡌࡒࡀࡃࡔࡀࡕࡋࡉࡀ‬ ‫ࡉࡀࡓࡃࡀࡍ ࡖࡏࡈࡑࡁࡀࡁࡇ ࡌࡔࡉࡄࡀ‬ ‫ࡉࡐࡄࡕࡀ ࡖࡀࡍࡎࡉࡁ ࡌࡔࡉࡄࡀ‬ ‫ࡌࡀࡌࡁࡅࡄࡀ ࡖࡀࡍࡎࡉࡁ ࡌࡔࡉࡄࡀ‬ ‫ࡁࡅࡓࡆࡉࡒࡍࡀ ࡖࡀࡍࡎࡉࡁ ࡌࡔࡉࡄࡀ‬ ‫ࡌࡀࡓࡂࡀࡍ ࡖࡀࡍࡎࡉࡁ ‖ ࡌࡔࡉࡄࡀ‬ ‫ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡀࡄࡀࡉ‬ ‫ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡀࡄࡀࡉ ࡌࡍ ࡃࡅࡌࡀࡉࡉࡀ‬ ‫ࡖࡀࡍࡒࡔࡉࡀ ࡁࡀࡔࡉࡀࡕࡀ‬ ‫ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡀࡄࡀࡉ‬ ‫ࡏࡅ ࡀࡋࡀࡄࡀ ࡂࡈࡀࡓ ࡀࡍࡂࡀࡓࡀ‬

‫ࡅࡀࡀࡍ ࡁࡄࡀࡈࡀࡉࡀࡉ ࡌࡉࡔࡕࡀࡉࡀࡋࡀࡍ‬ ‫ࡏࡂࡍࡉࡓࡕࡀ ࡌࡍ ࡁࡉࡕ ࡀࡁࡀࡕࡅࡓ ࡀࡕࡀࡕ‬ ‫ࡅࡀࡎࡉࡒ ࡋࡉࡊࡇࡐ ࡒࡀࡉࡌࡇ‬ ‫ࡅࡀࡑࡋࡉࡁࡀ ࡁࡉࡀࡓࡃࡀࡍ ࡀࡑࡋࡁࡀ‬ ‫ࡅࡀࡒࡉࡌࡕࡉࡅࡍࡍ ࡋࡌࡉࡀ ࡁࡂࡀࡅࡉࡍࡀ ࡂࡀࡅࡉࡍࡀ‬ ‫ࡅࡌࡒࡀࡃࡔࡀࡕࡋࡅࡍ ࡋࡔࡅࡁࡀ ࡁࡀࡍࡉ‬ ‫ࡀࡐࡅࡋࡉࡎ ࡅࡊࡄࡓࡀࡀࡍ ࡔࡀࡅࡉࡕࡇ‬ ‫ࡀࡐࡅࡋࡉࡎ ࡒࡅࡃࡔࡀ ࡔࡀࡅࡉࡕࡇ‬ ‫ࡀࡐࡅࡋࡉࡎ ࡒࡅࡓࡁࡀࡀࡍ ࡔࡀࡅࡉࡕࡇ‬ ‫ࡀࡐࡅࡋࡉࡎ ࡀࡊࡄࡅࡍࡕࡀ ࡔࡀࡅࡉࡕࡇ‬ ‫ࡀࡐࡅࡋࡉࡎ ࡌࡀࡄࡓࡅࡉࡍࡕࡀ ࡔࡀࡅࡉࡕࡇ‬ ‫ࡅࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡓࡀࡄࡌࡀࡉ‬ ‫ࡖࡃࡀࡌࡉࡍ ࡋࡅࡀࡕ ࡀࡑࡋࡉࡁࡀ‬ ‫ࡅࡒࡀࡉࡌࡉࡀ ࡋࡒࡅࡓࡅࡒࡎࡀ ࡎࡀࡂࡃࡉࡀ‬ ‫ࡌࡍ ࡀࡋࡀࡄࡀ ࡖࡀࡍࡂࡀࡓࡀ ࡂࡈࡀࡓ‬ ‫ࡀࡐࡎ ࡀࡍࡂࡀࡓࡀ ࡌࡀࡍ ࡂࡉࡈࡓࡇ‬

‫]‪[109‬‬

‫ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ ࡅࡄࡉࡉࡀ ࡆࡀࡏࡊࡉࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬ ‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬

‫ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ‬ ‫ࡅࡀࡌࡀࡓ‬

‫ࡂࡀࡓࡂࡋࡉࡀ ࡅࡌࡀࡓࡀࡊࡁࡀࡕࡀ ࡀࡍࡃ‬ ‫ࡅࡀࡉࡇࡍ ࡖࡓࡅࡄࡀ ࡃࡉࡌࡀ ࡀࡍࡕࡓࡀࡍ‬

‫ࡔࡀࡌࡉࡔ ࡅࡎࡉࡓࡀ ࡁࡀࡉࡊࡍ‬ ‫ࡅࡀࡌࡀࡓ‬

‫‪ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 60 BD ࡍࡀࡋࡉࡉࡀࡕࡔࡉࡌ; J ࡍࡀࡋࡉࡉࡀࡕࡔࡉࡌ :ࡍࡀࡋࡀࡉࡀࡕࡔࡉࡌ | H ࡀࡉࡉࡀࡈࡀࡄࡁ :ࡉࡀࡉࡀࡈࡀࡄࡁ | B ࡕࡉࡋࡉࡉࡀࡕࡔࡉࡌ :ࡕࡉࡋࡉࡀࡕࡔࡉࡌ | D ࡊࡉࡉࡀࡈࡀࡄࡁ :ࡊࡀࡉࡀࡈࡀࡄࡁ 59‬‬ ‫‪J ࡀࡉࡑࡁ :ࡇࡁࡑࡅ | I ࡍࡀࡃࡓࡀࡉࡁ :ࡍࡀࡃࡓࡀࡉࡁ | H ࡕࡉࡍࡄࡀ ࡇࡁࡑࡅ; IJ ࡕࡉࡄࡀ :ࡕࡉࡍࡄࡀ 62 >C; ; F fragment 2 begins here :ࡇࡁࡑࡅ 61 AD ࡀࡄࡉࡔࡌࡅ :ࡀࡄࡉࡔࡌ | EGHJ‬‬ ‫;ࡅࡑࡁࡉࡉࡀ ‪D ࡀࡍࡉࡅࡀࡂ :ࡀࡍࡉࡅࡀࡂࡁ | >EJ :ࡀࡁࡋࡑࡀ 64 J ࡀࡁࡉࡋࡑࡀ :ࡀࡁࡉࡋࡑࡀࡅ | B ࡕࡉࡌࡀࡃࡏ; J ࡕࡀࡉࡌࡉࡃࡏ :ࡕࡀࡉࡌࡀࡃࡏ | B ࡍࡀࡃࡓࡀࡉࡁ :ࡍࡀࡅࡀࡉࡁ 63 I ࡒࡀࡎࡀࡅ :ࡒࡉࡎࡀࡅ | H‬‬ ‫‪EFGJ ࡍࡅࡋࡕࡀࡔࡃࡀࡒࡌ; >H; I ࡍࡅࡋࡕࡀࡔࡃࡀࡒࡌࡅ :ࡍࡅࡋࡕࡀࡔࡃࡀࡒࡌࡅ | J ࡇࡋࡕࡀࡔࡃࡀࡒࡌ :ࡀࡉࡋࡕࡀࡔࡃࡀࡒࡌ | EFG ࡀࡉࡋࡉࡃࡋࡖ :ࡀࡉࡋࡉࡃࡋ 66 ABCD ࡓࡀࡌࡀࡅ :ࡀࡓࡌࡀࡅ 65‬‬ ‫;ࡅࡌࡒࡀࡃࡔࡉࡕࡋࡅࡍ ‪ࡍࡀࡀࡓࡐࡅ; C ࡍࡀࡀࡓࡄࡅࡂ :ࡍࡀࡀࡓࡄࡊࡅ | ABD ࡎࡅࡋࡐࡀ; E ࡎࡉࡋࡐࡅ :ࡎࡉࡋࡅࡐࡀ | B ࡇࡁࡀࡁࡉࡑࡈࡏࡖ; EFGHI ࡇࡁࡀࡁࡑࡈࡖ :ࡇࡁࡀࡁࡑࡈࡏࡖ 67 J ࡀࡍࡉࡁ :ࡉࡍࡀࡁ | D‬‬ ‫‪I ࡀࡔࡃࡅࡒ :ࡀࡔࡃࡅࡒ 68 >ABD :ࡀࡄࡉࡔࡌ ࡁࡉࡎࡍࡀࡖ ࡀࡄࡅࡁࡌࡀࡌ ࡇࡕࡉࡅࡀࡔ ࡀࡔࡃࡅࡒ ࡎࡉࡋࡅࡐࡀ 69–68 ABD ࡎࡅࡋࡐࡀ :ࡎࡉࡋࡅࡐࡀ 68 H ࡇࡋࡕࡉࡅࡀࡔ :ࡇࡕࡉࡅࡀࡔ | ABD‬‬ ‫‪:ࡎࡉࡋࡅࡐࡀ 71 D ࡇࡕࡉࡀࡅࡀࡔ :ࡇࡕࡉࡅࡀࡔ | ABD ࡀࡕࡍࡅࡊࡀࡀࡄ; C ࡀࡕࡍࡅࡀࡄࡊࡀ; H ࡀࡕࡍࡉࡓࡅࡄࡀࡌ :ࡀࡕࡍࡅࡄࡊࡀ | ABD ࡎࡅࡋࡐࡀ :ࡎࡉࡋࡅࡐࡀ 70 AC ࡍࡀࡀࡁࡅࡒࡅࡒ :ࡍࡀࡀࡁࡓࡅࡒ 69‬‬ ‫ࡀࡐࡋࡅࡎ ‪ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏࡅ :ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏ 73 EFGIJ ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏ :ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏࡅ 72 ACDH ࡀࡕࡀࡍࡉࡅࡓࡄࡀࡌ; B ࡀࡕࡀࡍࡉࡉࡅࡓࡅࡄࡀࡌ; J ࡀࡕࡍࡉࡀࡓࡄࡀࡌ :ࡀࡕࡍࡉࡅࡓࡄࡀࡌ | ABD‬‬ ‫‪ࡀࡁࡉࡋࡑࡀ ࡕࡀࡅࡋ ࡍࡉࡌࡀࡃࡖ ࡀࡉࡉࡀࡌࡅࡃ :ࡍࡌ ࡉࡀࡄࡀ ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏ ࡀࡉࡃࡂࡀࡎ ࡀࡎࡒࡅࡓࡅࡒࡋ ࡀࡉࡌࡉࡀࡒࡅ ࡀࡕࡀࡉࡔࡀࡁ ࡀࡉࡔࡒࡍࡀࡖ ࡀࡁࡉࡋࡑࡀ ࡕࡀࡅࡋ ࡍࡉࡌࡀࡃࡖ ࡀࡉࡉࡀࡌࡅࡃ 75–73 >B :ࡉࡀࡄࡀ | ABC‬‬ ‫ࡖࡀࡍࡒࡔࡉࡀ ࡁࡀࡔࡉࡀࡕࡀ ࡅࡒࡀࡉࡌࡉࡀ ࡋࡒࡅࡓࡒࡎࡀ ࡎࡀࡂࡃࡉࡀ ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡀࡄࡀࡉ ࡌࡍ ‪:ࡀࡉࡔࡒࡍࡀࡖ 74 D ࡀࡉࡁࡉࡋࡑࡀ :ࡀࡁࡉࡋࡑࡀ | AC ࡕࡀࡅࡋࡀ :ࡕࡀࡅࡋ | B ࡍࡉࡌࡉࡃࡖ; C ࡍࡅࡌࡀࡃࡖ :ࡍࡉࡌࡀࡃࡖ 73 >EFGHJ; I‬‬ ‫ࡖࡀࡍࡒࡉࡔ ‪ࡓࡀࡍࡂࡍࡀࡖ :ࡇࡓࡈࡉࡂ ࡍࡀࡌ ࡀࡓࡀࡂࡍࡀ ࡎࡐࡀ ࡀࡓࡀࡂࡍࡀ ࡓࡀࡈࡂ ࡀࡄࡀࡋࡀ ࡅࡏ ࡓࡀࡈࡂ ࡀࡓࡀࡂࡍࡀࡖ 76–75 I ࡀࡎࡒࡓࡅࡒࡋ :ࡀࡎࡒࡅࡓࡅࡒࡋ | ABD ࡀࡕࡀࡔࡉࡁ :ࡀࡕࡀࡉࡔࡀࡁ | B‬‬ ‫ࡀࡐࡎ ࡋࡀࡍࡂࡍࡀࡓࡀ ࡌࡍ ࡂࡉࡈࡓࡇ ‪BEGH ࡍࡊࡉࡀࡆ ࡀࡉࡉࡄࡅ; I ࡍࡉࡊࡏࡀࡆ ࡀࡉࡉࡄ; J ࡍࡉࡊࡏࡀࡆ ࡀࡉࡉࡄࡅ :ࡍࡉࡊࡏࡀࡆ ࡀࡉࡉࡄࡅ | I ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 77 J ࡀࡉࡓࡈࡉࡂ :ࡇࡓࡈࡉࡂ | H ࡍࡌ; >J :ࡍࡀࡌ 76 ABD‬‬ ‫‪C ࡀࡄࡅࡓ :ࡀࡄࡅࡓࡖ 2 ABD ࡍࡀࡊࡉࡀࡁ :ࡍࡊࡉࡀࡁ | C ࡀࡉࡋࡂࡓࡉࡂ :ࡀࡉࡋࡂࡓࡀࡂ 1 A ࡀࡔࡌࡉࡓࡁ; BD ࡀࡔࡌࡀࡓࡁ :ࡀࡉࡔࡌࡀࡓࡁ 78‬‬

Translation | 145

30:59 – 31:2

60

You will be held responsible for your sin,

and I shall be held responsible for mine.”

When Jesus Christ said this,457

a letter came from Abator’s house,

“John, baptize the deceiver in the Jordan! Bring him down to the Jordan to baptize him,

bring him up to the bank to confirm him!”

458Spirit

and made a cross in the Jordan.

took the form of a dove,

She made a cross in the Jordan,

and lifted up the waters in every way,

65 and says,

“Jordan, you will make me holy,

and you make my seven sons holy!”

The Jordan in which the Christ is baptized,

I have made into a blank459 of the font!

The morsel which the Christ takes,

I have made into a blank of the Eucharist!

The spring-water which Christ takes,460

I have made into a blank of the Eucharist!

70 The turban which the Christ takes,

I have made into a blank of the priesthood!461

The staff which the Christ takes

I have made into a blank of the crozier!”

Beware for me, my brothers,

beware for me, my friends,

Beware for me the Romans,

who are like offshoots of the cross

that they fix on the walls,

and begin to worship the crucifix.462

75 Beware for me, my brothers,

the god framed by a carpenter!

If a carpenter framed a god,

then who framed the carpenter?

And Life is praised,

and Life triumphs!

John teaches in the night,

Johannes in the evenings of the night

John teaches in the night,

and says,

31. The spheres and the chariot trembled,

the sun and the moon wept,

tears fell from Spirit’s eyes,

and they said,

457 EGHJ “so.” 458 B “the Jordan.” 459 Following E, a follis, in the sense of a blank coin, before it is stamped with a die. 460 Lines 68b and 69a are missing from ABD. 461 ABD hākānutā (?), H mahrunitā ‘crozier.’ 462 Verses 73 and 74 are missing from the most recent manuscripts, E, F, G, I, H, and J. Folio 34 (r) of ms G (dc 30) has been annotated in a different hand, possibly Drower’s. The parablepsis is marked with an asterisk, and the missing lines are reproduced at the bottom of the page, with the note JB (presumably for Johannesbuch). In I, the missing lines have also been added in the margin, albeit in the same hand as the rest of the manuscript.

146 | Text

[110]

[111]

ࡀࡉࡓࡃࡀࡌࡉࡎ ࡋࡉࡁࡉࡕࡁ ࡒࡐࡉࡀࡌࡀࡋࡖ ‖ ࡀࡉࡋࡕࡀࡔࡀࡋ ࡇࡋࡏ ࡀࡉࡋࡕࡉࡔࡖ ࡋࡉࡄࡀࡃ ࡍࡇࡉࡌ ࡇࡋࡉࡆࡀࡄࡖ ࡋࡊࡅࡖ ࡀࡅࡆࡉࡄ ࡇࡁࡕࡉࡋࡖ ࡕࡉࡅࡄ ࡀࡕࡉࡀࡁ ࡀࡌࡅࡔ ࡓࡊࡀࡀࡃ ࡊࡀࡓࡕࡀࡁࡀ ࡕࡉࡒࡁࡀࡔࡀࡋࡖ ࡀࡉࡓࡁࡅࡒ ࡕࡉࡁࡋ ࡊࡀࡓࡕࡀࡁࡀ ࡀࡉࡂࡎࡍࡀ ࡍࡀࡌࡅ ࡀࡕࡄࡉࡌࡉࡃ ࡇࡋࡀࡓࡑࡀ ࡍࡇࡉࡀࡁ ࡓࡀࡌࡀࡅ ࡀࡍࡉࡁ ࡀࡋࡉࡅࡄࡉࡌࡖ ࡓࡉࡒࡀࡉࡅ ࡉࡀࡋࡏ ࡀࡂࡀࡂࡀࡓࡕࡉࡌࡅ ࡀࡍࡕࡉࡔ ࡀࡉࡕࡀࡅ ࡉࡀࡑࡓࡅࡏ ࡍࡌ ࡉࡀࡓࡀࡌࡋ ࡍࡇࡉࡍࡔࡀࡌࡅ ࡍࡀࡁࡆ ࡋࡊࡅࡖ ࡉࡀࡌࡄࡀࡓ ࡍࡀࡋࡉࡈࡀࡁࡌࡅ ࡕࡀࡕࡀ ࡓࡅࡕࡀࡁࡀ ࡕࡉࡁ ࡍࡌ ࡀࡕࡓࡉࡍࡂࡏ ࡇࡋࡕࡀࡋࡈࡀࡁࡌ ࡋࡉࡁࡉࡕࡋ ࡀࡉࡆࡄࡅ ࡀࡉࡆࡄ ࡀࡕࡉࡀࡌࡃࡀࡒ ࡊࡀࡎࡓࡀ ࡀࡍࡉࡀࡔ ࡊࡀࡌࡄࡀࡓࡁ ࡍࡅࡁࡌࡅࡒ ࡀࡉࡆࡄ ࡀࡕࡉࡀࡌࡃࡀࡒ ࡊࡀࡎࡓࡀ ࡀࡍࡉࡀࡔ ࡊࡀࡌࡄࡀࡓࡁ ࡍࡅࡁࡌࡅࡒ ࡒࡅࡁࡔ ࡀࡕࡀࡋࡕࡅ ࡈࡅࡂࡋ ࡇࡋࡕࡀࡋࡈࡀࡁࡌ ࡋࡉࡁࡉࡕࡋ ࡀࡉࡆࡄࡅ ࡀࡍࡉࡀࡕࡔࡊࡅࡖ ࡀࡕࡀࡌ ࡊࡍࡉࡉࡌ ࡍࡅࡄ ࡕࡀࡓࡀࡔࡅ ࡍࡀࡍࡃࡀࡄ ࡍࡅࡄ ࡀࡉࡉࡄ ࡕࡀࡌࡉࡄࡓࡅ ࡌࡀࡓࡄࡉࡁ ࡍࡅࡄ ࡕࡀࡓࡀࡔࡅ ࡀࡅࡉࡆ ࡓࡀࡍࡄࡀࡅ ࡌࡀࡎࡅ ࡁࡑࡀࡍ ࡌࡀࡋࡔࡀࡓࡅࡏࡖ ࡀࡁࡓࡅࡄ ࡊࡉࡅࡀࡂࡁ

ࡀࡉࡋࡀࡒ ࡀࡓࡅࡈࡋ ࡕࡉࡌࡀࡃ ࡀࡉࡄࡀࡉ ࡀࡔࡉࡁࡀࡉ ࡀࡓࡄࡍࡀࡋ ࡕࡉࡌࡀࡃ ࡀࡁࡅࡓࡀࡄ ࡀࡕࡉࡀࡁࡋ ࡕࡉࡌࡀࡃ ࡀࡓࡀࡌࡀࡋࡖ [ࡕࡉࡅࡄ] ࡀࡒࡓࡀ ࡀࡋࡅࡏࡖ ࡕࡉࡅࡄ ࡀࡄࡉࡍࡁ ࡀࡉࡄࡀࡉ ࡊࡀࡃࡅࡀࡆࡍࡉ ࡍࡀࡌࡅ ࡊࡀࡃࡉࡆࡍࡉ ࡍࡀࡌ ࡀࡉࡄࡀࡉ ࡀࡌࡅࡔ ࡍࡉࡆࡉࡀࡄ ࡗ ࡍࡇࡉࡀࡁ ࡇࡋࡀࡓࡑࡀ ࡀࡕࡄࡉࡌࡉࡃ ࡀࡅࡀࡆ ࡈࡀࡂࡋࡉࡌࡖ ࡌࡉࡎࡀࡁ ࡀࡅࡀࡆ ࡍࡀࡈࡉࡂࡀࡋ ࡀࡌࡋࡉࡃࡏ ࡀࡉࡋࡉࡋࡖ ࡉࡀࡌࡄࡀࡓࡋ ࡍࡀࡋࡉࡈࡀࡁࡌࡅ ࡀࡕࡂࡀࡂࡀࡓ ࡀࡉࡋࡂࡀࡂࡀࡓࡕࡉࡌ ࡀࡌࡋࡉࡃࡏ ࡀࡕࡂࡀࡂࡀࡓ ࡀࡉࡋࡂࡀࡂࡀࡓࡉࡌ ࡀࡌࡋࡉࡃࡏ ࡀࡉࡄࡀࡉ ࡓࡀࡌࡀ ࡍࡉࡆࡉࡀࡄ ࡗ ‖ ࡍࡍࡀࡊࡀࡕࡏࡅ ࡀࡅࡀࡆ ࡈࡅࡂࡋ ࡀࡉࡄࡀࡉ ࡀࡕࡀࡋࡕ ࡀࡐࡉࡍࡀࡅ ࡍࡉࡓࡕ ࡀࡐࡉࡍࡀ ࡀࡔࡌࡀࡄ ࡀࡐࡉࡍࡀࡅ ࡀࡁࡓࡀ ࡀࡐࡉࡍࡀ ࡀࡐࡕࡀࡔ ࡀࡐࡉࡍࡀࡅ ࡀࡉࡈࡀࡄࡀࡓ ࡀࡐࡉࡍࡀ ࡀࡌࡅࡉ ࡀࡐࡉࡍࡀࡅ ࡀࡁࡀࡔࡁࡀࡄ ࡀࡐࡉࡍࡀ ࡀࡕࡀࡋࡕ ࡀࡁࡀࡔࡁࡀࡄࡖ ࡀࡌࡅࡉ ࡀࡕࡀࡋࡕ ࡒࡅࡁࡔࡅ ࡀࡕࡀࡋࡕ ࡈࡅࡂࡋ ࡀࡉࡄࡀࡉࡋ ࡀࡅࡀࡆ ࡇࡋࡅࡁࡑࡀࡍ ࡀࡕࡉࡀࡌࡃࡀࡒ ࡀࡎࡓࡊࡀࡁ ࡀࡕࡉࡑࡀࡉࡌ ࡀࡎࡓࡊࡀࡁ ࡀࡕࡉࡀࡓࡕࡀࡁ ࡀࡎࡓࡊࡀࡁ ࡀࡕࡀࡎࡓࡊࡀ ࡕࡀࡋࡕ ࡍࡉࡋࡀࡄ

ࡀࡉࡋࡕࡀࡔࡀࡋ ࡇࡋࡏ :ࡀࡉࡋࡕࡀࡔࡀࡋ ࡇࡋࡏ | >H :ࡇࡋࡏ | G ࡇࡋࡕࡉࡔࡖ :ࡀࡉࡋࡕࡉࡔࡖ | H ࡔࡉࡁࡀࡉ; J ࡀࡉࡔࡉࡁࡀࡉ :ࡀࡔࡉࡁࡀࡉ 4 J ࡀࡓࡃࡀࡌࡉࡎ :ࡀࡉࡓࡃࡀࡌࡉࡎ | ABCD ࡀࡉࡀࡋࡀࡒ :ࡀࡉࡋࡀࡒ 3 F ࡕࡉࡒࡁࡉࡔࡀࡋࡖ :ࡕࡉࡒࡁࡀࡔࡀࡋࡖ 7 D ࡀࡃࡆࡉࡄ; F ࡀࡁࡆࡉࡄ :ࡀࡅࡆࡉࡄ | ACD ࡕࡉࡅࡄࡏ :2ࡕࡉࡅࡄ 6 D ࡍࡀࡌ ࡋࡊࡅࡖ :ࡋࡊࡅࡖ 5 GJ ࡇࡋࡕࡀࡔࡀࡋ :ࡀࡉࡋࡕࡀࡔࡀࡋ | I ࡀࡉࡋࡕࡀࡔࡀࡋ ࡇࡋࡏ A ࡊࡀࡃࡅࡀࡆࡍࡉ; B ࡊࡀࡃࡅࡀࡆࡍࡉ; C ࡊࡀࡃࡅࡀࡆࡍࡉ :ࡊࡀࡃࡅࡀࡆࡍࡉ | J ࡍࡌࡅ :1ࡍࡀࡌࡅ | AD ࡊࡀࡃࡅࡀࡆࡍࡉࡖ; B ࡊࡀࡃࡀࡆࡍࡉࡖ; HIJ ࡊࡀࡃࡉࡀࡆࡍࡉ :ࡊࡀࡃࡉࡆࡍࡉ 8 >H :ࡓࡊࡀࡀࡃ | ABD ࡕࡒࡀࡁࡔࡀࡋࡖ; EG ࡀࡋࡉࡅࡄࡉࡌ; HI ࡀࡉࡋࡉࡅࡄࡉࡌࡖ; J ࡇࡋࡉࡅࡄࡀࡌ :ࡀࡋࡉࡅࡄࡉࡌࡖ 11 BH ࡇࡋࡓࡑࡀ; D ࡇࡋࡀࡑࡓ :ࡇࡋࡀࡓࡑࡀ 10 ABH ࡇࡋࡓࡑࡀ; D ࡇࡋࡀࡑࡓ :ࡇࡋࡀࡓࡑࡀ | BD ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 9 EFG ࡉࡀࡓࡀࡌ ࡋࡏ :ࡉࡀࡓࡀࡌࡋ | CEFG ࡍࡇࡉࡍࡔࡉࡌࡅ :ࡍࡇࡉࡍࡔࡀࡌࡅ 14 ABJ ࡀࡉࡌࡄࡀࡓࡋ; H ࡉࡀࡌࡄࡀࡓ ࡋࡏ :ࡉࡀࡌࡄࡀࡓࡋ 13 J ࡀࡉࡍࡕࡉࡔ :ࡀࡍࡕࡉࡔ | >G :ࡀࡅࡀࡆ 12 J ࡍࡇࡁ :ࡀࡍࡉࡁ GH ࡍࡀࡊࡀࡕࡏࡅ :ࡍࡍࡀࡊࡀࡕࡏࡅ | AC ࡈࡅࡂࡋࡀ :ࡈࡅࡂࡋ 17 D ࡓࡀࡕࡀࡁࡀ :ࡓࡅࡕࡀࡁࡀ | BG ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 16 H ࡋࡊࡅ :ࡋࡊࡅࡖ | AD ࡉࡀࡌࡄࡀࡓࡖ; J ࡀࡉࡌࡄࡀࡓ :ࡉࡀࡌࡄࡀࡓ 15 :ࡊࡀࡎࡓࡀ | C ࡀࡕࡀࡋࡕࡀ :ࡀࡕࡀࡋࡕ | J ࡐࡇࡍࡀࡅ :ࡀࡐࡉࡍࡀࡅ | AC ࡍࡉࡓࡕࡀ :ࡍࡉࡓࡕ 18 C ࡇࡋࡕࡉࡋࡈࡀࡁࡌ :ࡇࡋࡕࡀࡋࡈࡀࡁࡌ | AD ࡀࡅࡀࡆ; B ࡀࡅࡀࡆ ࡀࡉࡆࡄࡅ; J ࡀࡉࡆࡄ :ࡀࡉࡆࡄࡅ | ABD ࡍࡍࡀࡊࡀࡕࡅ; J ࡀࡉࡈࡀࡄࡓ :ࡀࡉࡈࡀࡄࡀࡓ 20 B ࡊࡀࡁࡌࡅࡒ; D ࡇࡁࡌࡅࡒ; I ࡍࡅࡁࡌࡅࡒ :ࡍࡅࡁࡌࡅࡒ | G ࡀࡉࡔࡌࡀࡄ :ࡀࡔࡌࡀࡄ 19 H ࡀࡉࡆࡅࡄ :ࡀࡉࡆࡄ | H ࡀࡉࡀࡌࡃࡀࡒ :ࡀࡕࡉࡀࡌࡃࡀࡒ | B ࡀࡎࡓࡀ ࡀࡕࡀࡋࡕࡖ :ࡀࡕࡀࡋࡕ ࡀࡁࡀࡔࡁࡀࡄࡖ 22 B ࡊࡀࡁࡌࡅࡒ; D ࡉࡀࡁࡌࡅࡒ :ࡍࡅࡁࡌࡅࡒ | AC ࡍࡉࡓࡕࡀ; BD ࡍࡉࡓࡕ :ࡀࡌࡅࡉ | D ࡀࡁࡀࡔࡁࡉࡄ :ࡀࡁࡀࡔࡁࡀࡄ 21 H ࡀࡉࡆࡅࡄ :ࡀࡉࡆࡄ | EF ࡀࡉࡈࡄࡀࡓ; ABCJ ࡊࡍࡀࡉࡌ :ࡊࡍࡉࡉࡌ | J ࡀࡉࡋࡁࡑࡀࡍ :ࡇࡋࡅࡁࡑࡀࡍ 24 J ࡀࡉࡆࡄ :ࡀࡉࡆࡄࡅ | A ࡀࡕࡀࡋࡕࡀ :2ࡀࡕࡀࡋࡕ 23 ABD ࡈࡅࡂࡋࡅ :ࡈࡅࡂࡋ | C ࡀࡕࡀࡋࡕࡀ :ࡀࡕࡀࡋࡕ | J ࡀࡕࡀࡋࡕ ࡀࡁࡀࡔࡁࡀࡄࡖ BD ࡀࡅࡉࡆࡅ :ࡀࡅࡉࡆ | J ࡓࡀࡍࡄࡅ :ࡓࡀࡍࡄࡀࡅ 27 BDI ࡕࡀࡌࡄࡉࡓࡅ; >C :ࡕࡀࡌࡉࡄࡓࡅ | C ࡀࡎࡀࡓࡊࡀࡁ :ࡀࡎࡓࡊࡀࡁ 26 AH ࡍࡀࡍࡃࡉࡄ :ࡍࡀࡍࡃࡀࡄ 25 I ࡍࡏࡀࡕࡔࡊࡅࡖ :ࡀࡍࡉࡀࡕࡔࡊࡅࡖ :ࡌࡀࡋࡔࡀࡓࡅࡏࡖ | C ࡀࡁࡓࡉࡄ :ࡀࡁࡓࡅࡄ | HJ ࡊࡀࡅࡀࡂࡁ :ࡊࡉࡅࡀࡂࡁ | J ࡀࡕࡀࡅࡀࡎࡓࡊࡀ :ࡀࡕࡀࡎࡓࡊࡀ | >A; BDHI ࡀࡕࡀࡋࡕ :ࡕࡀࡋࡕ | >J :ࡍࡉࡋࡀࡄ 28 EGH ࡓࡀࡔࡅ :ࡕࡀࡓࡀࡔࡅ C ࡌࡀࡋࡔࡀࡓࡅࡏࡁࡖ

5

10

15

20

25

Translation | 147

31:3 – 31:28

“John, you are like a parched mountain,

that does not bring forth a blossom on Earth.

You are like a dried-up riverbed,

in which plants are not planted.

5 You are like a ruined house,

which all who see it fear.

[You are] a land without a ruler,

you are a house without form.463

You will be a wrongful prophet,

after whom none is left to mention his name.

Who will prepare and provide for you, John?

Who will go after you to the graveyard?”

When John had heard so,464

a tear formed in his eye―

10 in his eye, a tear formed,

and he says,

“It would be pleasant to take a wife

and precious to produce sons,

but what if I take a wife and sleep comes,

and lust enflames me,

and I spoil my nightly devotions? What if, being enflamed with lust, 15 What if lust enflames me,

I put my lord out of my mind? and I spoil my devotionals all the time?”

When John said so,465

a letter came from Abator’s house,

“John, take a wife and get established,

and see that you attend to Earth.

Monday morning and Tuesday morning―

see to your marital bed!466

Wednesday morning, and Tuesday morning―

undertake your sublime devotions!

20 Friday morning and Saturday morning―

see to your marital bed!

Sunday morning and the Daybreak467―

undertake your sublime devotions

on Sunday take three,

and leave three,

take three and leave three,

and see that you attend to Earth.

They gave a wife to John,

from you, the people of the city of Truth!

25 From the first pregnancy

were Handan and Steady.

From the middle pregnancy

were Behram and Lovelife.

From the last pregnancy

were Plant, Sam, Splendid Anhar, and Steady.468

These three pregnancies occurred

within you, the ruins of Jerusalem.469

463 464 465 466 467 468 469

D: hezdā ‘grace.’ BD “this.” BD “this.” Literally “your first bed.” ABCD: “Tuesday morning.” ”Steady” is masculine in EGH and feminine in ABCDFIJ. C: “the devastation that is in Jerusalem.”

148 | Text

‖ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡓࡀࡍࡄࡀࡋࡅ [112]

ࡍࡀࡃࡅࡍࡉࡀࡋࡖ ࡍࡅࡊࡓࡀࡕࡎࡍࡉࡀࡋࡖ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡇࡋࡓࡀࡌࡉࡕࡖ ࡀࡉࡄࡀࡉࡋ

ࡕࡉࡋࡃࡀࡉࡀࡋ ࡋࡉࡁࡉࡕࡁ ࡀࡁࡉࡋ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡋ ࡍࡅࡒࡎࡍࡉ ࡀࡃࡒࡀࡉࡖ ࡀࡓࡍࡅ ࡍࡍࡅࡉࡊࡋࡉࡕ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡓࡀࡍࡄࡀࡋࡅ ࡕࡉࡃࡁࡀࡖ ࡅࡄࡀࡌ ࡉࡀࡓࡕࡀࡁࡀ ࡀࡉࡋࡓࡀࡌࡀ ࡊࡀࡋࡉࡃࡋ ࡊࡀࡋࡍࡀࡉࡆࡀࡄࡖ ࡀࡌࡋࡀ ࡊࡉࡕࡋࡍࡉࡉࡌ ࡕࡀࡐࡒࡍࡉ ࡀࡓࡒࡉࡔࡁࡅ ࡕࡉࡕࡀࡔࡅ ࡕࡉࡊࡋࡀ ࡕࡍࡀࡀ ࡀࡉࡁࡓ ࡀࡉࡉࡄࡁ ࡊࡉࡕࡋࡀࡔ ࡀࡋࡏ [113]

ࡕࡉࡃࡁࡀ ࡅࡄࡀࡌ ࡉࡀࡓࡕࡀࡁࡀ ࡀࡉࡋࡓࡀࡌࡀ ࡊࡀࡋࡉࡃࡋ ࡊࡀࡋࡍࡀࡉࡆࡀࡄࡖ ࡀࡌࡋࡀ ࡊࡉࡕࡋࡍࡉࡉࡌ ࡕࡀࡐࡒࡍࡉ ࡀࡓࡒࡉࡔࡁࡅ ࡕࡉࡒࡓࡀࡎࡅ ࡕࡐࡉࡉࡀࡄ ࡕࡍࡀࡀ ࡍࡍࡀࡉࡕࡓࡀࡕ ࡇࡁࡍࡀࡉࡊࡁࡀࡔࡖ ࡀࡕࡉࡀࡌࡃࡀࡒ ࡀࡎࡓࡀࡁ ࡕࡉࡃࡁࡀ ࡅࡄࡀࡌ ࡉࡀࡓࡕࡀࡁࡀ ࡀࡉࡋࡓࡀࡌࡀ ࡊࡀࡋࡉࡃࡋ ࡊࡀࡋࡍࡀࡀࡉࡆࡀࡄࡖ ࡀࡌࡋࡀ

ࡇࡕࡄࡐࡉ ࡇࡌࡐࡅࡋ ࡀࡉࡄࡀࡉ ࡊࡉࡕࡍࡀࡁ ࡐࡉࡋࡀ ࡕࡍࡀࡀ ࡉࡍࡀࡁ ࡓࡀࡁࡎࡀࡉࡏࡅ ࡔࡉࡐࡓࡀࡉࡏ ࡍࡀࡀࡅ ࡇࡋࡅ ࡇࡕࡄࡀࡐࡕ ࡇࡌࡐࡅࡋ ࡓࡀࡍࡄࡀ ࡇࡋࡀࡓࡌࡀ ࡕࡉࡋࡃࡀࡉ ࡋࡉࡁࡉࡕࡁ ࡀࡍࡉࡁ ࡍࡀࡀ ࡍࡉࡃࡉࡌࡓࡀࡕࡉࡌࡅ ࡍࡉࡅࡀࡄ ࡅࡏ ࡍࡉࡃࡉࡌࡓࡀࡕࡉࡌࡀࡋࡅ ࡍࡉࡅࡀࡄࡀࡋ ࡅࡏ ࡇࡕࡄࡐࡉ ࡇࡌࡐࡅࡋ ࡀࡉࡄࡀࡉ ࡍࡀࡒࡐࡉࡍࡀ ࡋࡉࡁࡉࡕ ࡍࡌ ࡍࡀࡀ ࡗ ࡇࡋࡀࡓࡌࡀ ࡍࡀࡀࡉࡕࡀࡔࡀࡋࡅ ࡍࡀࡀࡊࡋࡀࡋ ࡓࡀࡍࡄࡀ ࡕࡓࡀࡌࡀ ࡀࡁࡃࡊࡀ ࡒࡐࡉࡍࡀ ࡀࡌࡅࡉࡅ ࡋࡉࡉࡀ ࡀࡌࡅࡉ ࡗ ࡊࡉࡑࡓࡅࡏ ࡍࡌ ࡀࡉࡋࡕࡀࡉࡍࡔࡉࡌ ࡀࡉࡋࡉࡃࡋࡅ ࡇࡌࡅࡔ ࡓࡉࡒࡀࡉࡖ ࡀࡌࡅࡉ ࡀࡐࡉࡍࡀࡁࡅ ࡍࡀࡒࡐࡉࡍࡀ ࡋࡉࡁࡉࡕ ࡍࡌ ࡍࡀࡀ ‖ ࡗ ࡇࡋࡀࡓࡌࡀ ࡒࡅࡓࡎࡏࡀࡋࡅ ࡐࡅࡄࡏࡀࡋ ࡓࡀࡍࡄࡀ ࡕࡓࡀࡌࡀ ࡀࡁࡃࡊࡀ ࡌࡅࡕ ࡒࡐࡉࡍࡀ ࡀࡓࡄࡀࡉࡅ ࡋࡉࡉࡀ ࡀࡓࡄࡀࡉ ࡗ ࡊࡉࡑࡓࡅࡏ ࡍࡌ ࡀࡉࡋࡕࡀࡉࡔࡍࡉࡉࡌ ࡀࡉࡋࡉࡃࡋࡅ ࡓࡀࡍࡄࡀ ࡊࡉࡕࡋࡀࡔ ࡌࡅࡕ ࡍࡀࡒࡐࡉࡍࡀ ࡉࡀࡓࡂࡐࡀ ࡍࡌ ࡍࡀࡀ ࡗ ࡇࡋࡀࡓࡌࡀ ࡀࡉࡕࡃࡀࡄ ࡀࡉࡔࡅࡁࡋ ࡍࡀࡀࡔࡁࡀࡋࡀࡋ

CD ࡍࡅࡃࡅࡀࡍࡉࡀࡋࡖ; J ࡍࡀࡃࡅࡍࡀࡀࡋࡖ :ࡍࡀࡃࡅࡍࡉࡀࡋࡖ | J ࡊࡀࡕࡍࡀࡁ :ࡊࡉࡕࡍࡀࡁ 30 I ࡌࡀࡋࡔࡀࡓࡅࡏࡖ :ࡌࡀࡋࡔࡀࡓࡅࡏࡁ | J ࡓࡀࡍࡄࡀ ࡋࡏࡅ :ࡓࡀࡍࡄࡀࡋࡅ | J ࡀࡉࡌࡐࡅࡋ :ࡇࡌࡐࡅࡋ 29

F fragment 2 ends here :ࡓࡀࡍࡄࡀ 32 EGH ࡓࡐࡀࡎࡀࡉࡅ; I ࡓࡀࡁࡎࡀࡉࡏࡅ; J ࡓࡐࡀࡎࡀࡉࡏࡅ :ࡓࡀࡁࡎࡀࡉࡏࡅ | B ࡔࡀࡐࡓࡀࡉࡏ :ࡔࡉࡐࡓࡀࡉࡏ 31 A ࡍࡀࡃࡅࡀࡍࡉࡀࡋࡖ; BH ࡍࡀࡃࡅࡍࡀࡀࡋࡖ;

:ࡕࡉࡋࡃࡀࡉࡀࡋ | C ࡉࡀࡁࡉࡋ :ࡀࡁࡉࡋ 34 J ࡀࡉࡋࡓࡀࡌࡉࡕࡖ :ࡇࡋࡓࡀࡌࡉࡕࡖ | ABCD ࡀࡉࡄࡀࡉࡋ;J ࡀࡉࡄࡀࡉ ࡋࡏࡅ :ࡀࡉࡄࡀࡉࡋ ࡇࡋࡅ | AC ࡇࡋࡀࡕࡄࡀࡐࡕ; D ࡇࡋࡀࡕࡄࡐࡉ; EGIJ ࡇࡕࡀࡐࡕ :ࡇࡕࡄࡀࡐࡕ ࡀࡉࡅࡀࡄࡀࡋ :ࡍࡉࡅࡀࡄࡀࡋ 36 EGHI ࡉࡍࡀࡉࡌ ࡍࡅࡒࡎࡍࡉ; J ࡍࡇࡉࡌ ࡍࡅࡒࡎࡍࡉ :ࡍࡅࡒࡎࡍࡉ | EG ࡀࡉࡃࡉࡌࡓࡀࡕࡉࡌࡅ; H ࡀࡃࡉࡌࡓࡀࡕࡉࡌࡅ; J ࡇࡃࡉࡌࡓࡀࡕࡉࡌࡅ :ࡍࡉࡃࡉࡌࡓࡀࡕࡉࡌࡅ 35 EG ࡕࡉࡋࡃࡉࡉࡀࡋ :ࡋࡉࡁࡉࡕ 38 B ࡍࡅࡋࡉࡊࡋࡉࡕ; J ࡍࡅࡋࡀࡊࡋࡉࡕ :ࡍࡍࡅࡉࡊࡋࡉࡕ | B ࡍࡉࡃࡉࡌࡓࡀࡕࡌࡀࡋࡅ; E ࡀࡉࡃࡉࡌࡓࡉࡌࡀࡋࡅ; GJ ࡀࡉࡃࡉࡌࡓࡀࡕࡌࡀࡋࡅ; H ࡀࡃࡉࡌࡓࡀࡕࡉࡌࡀࡋࡅ :ࡍࡉࡃࡉࡌࡓࡀࡕࡉࡌࡀࡋࡅ | H ࡍࡀࡅࡀࡄࡀࡋ; J :ࡀࡓࡒࡉࡔࡁࡅ 41 H ࡍࡀࡀࡕࡉࡔࡀࡋࡅ :ࡍࡀࡀࡉࡕࡀࡔࡀࡋࡅ | IJ ࡍࡀࡀࡊࡋࡀ ࡀࡋ :ࡍࡀࡀࡊࡋࡀࡋ 40 C ࡇࡋࡀࡓࡀࡌࡀ :ࡇࡋࡀࡓࡌࡀ 39 EGHIJ ࡕࡉࡃࡁࡀ :ࡕࡉࡃࡁࡀࡖ | HJ ࡇࡋࡓࡀࡌࡀ :ࡀࡉࡋࡓࡀࡌࡀ | >H ABD ࡀࡉࡋࡕࡀࡉࡔࡍࡀࡌ; HI ࡀࡉࡋࡕࡀࡉࡍࡔࡀࡌ; J ࡇࡋࡕࡀࡉࡍࡔࡀࡌ :ࡀࡉࡋࡕࡀࡉࡍࡔࡉࡌ 43 J ࡊࡀࡕࡋࡍࡉࡉࡌ :ࡊࡉࡕࡋࡍࡉࡉࡌ | A ࡕࡀࡐࡒࡍࡀ; EGHJ ࡕࡀࡐࡒࡍࡉࡖ :ࡕࡀࡐࡒࡍࡉ | EGHJ ࡀࡓࡒࡉࡔࡁ J ࡀࡉࡌࡅࡔ :ࡇࡌࡅࡔ | H ࡀࡐࡉࡍࡀࡁ :ࡀࡐࡉࡍࡀࡁࡅ 44 AC ࡊࡉࡕࡉࡋࡀࡔ; DEG ࡊࡉࡕࡈࡉࡋࡀࡔ; H ࡓࡀࡍࡄࡀ ࡊࡉࡕࡈࡉࡋࡀࡔ; J ࡊࡀࡕࡈࡉࡋࡀࡔ :ࡊࡉࡕࡋࡀࡔ | J ࡊࡀࡑࡓࡅࡏ :ࡊࡉࡑࡓࡅࡏ :ࡀࡓࡒࡉࡔࡁࡅ | >H :ࡕࡓࡀࡌࡀ 48 B ࡒࡉࡓࡎࡏࡀࡋࡅ; EGHJ ࡒࡅࡓࡎࡀࡋࡅ :ࡒࡅࡓࡎࡏࡀࡋࡅ | B ࡐࡅࡄࡀࡋ :ࡐࡅࡄࡏࡀࡋ 47 ABC ࡕࡉࡃࡁࡀࡖ :ࡕࡉࡃࡁࡀ | J ࡉࡀࡋࡓࡀࡌࡀ :ࡀࡉࡋࡓࡀࡌࡀ 45 B ࡀࡉࡋࡕࡀࡉࡔࡍࡉࡀࡌ; DHIJ ࡀࡉࡋࡕࡀࡉࡍࡔࡀࡌ; E ࡀࡉࡋࡕࡀࡉࡍࡔࡉࡌ :ࡀࡉࡋࡕࡀࡉࡔࡍࡉࡉࡌ 50 J ࡊࡀࡕࡋࡍࡉࡉࡌ :ࡊࡉࡕࡋࡍࡉࡉࡌ | EGH ࡕࡀࡐࡒࡍࡉࡖ; J ࡕࡉࡐࡒࡍࡉ :ࡕࡀࡐࡒࡍࡉ | EGHJ ࡀࡓࡒࡉࡔࡁ ࡍࡍࡉࡉࡕࡓࡀࡕ; J ࡍࡍࡉࡕࡓࡀࡕ :ࡍࡍࡀࡉࡕࡓࡀࡕ | ADH ࡇࡁࡍࡀࡁࡊࡉࡔࡖ :ࡇࡁࡍࡀࡉࡊࡁࡀࡔࡖ | I ࡓࡀࡍࡄࡀ :ࡓࡀࡍࡄࡀ | EGH ࡊࡉࡕࡈࡉࡋࡀࡔ; J ࡊࡀࡕࡈࡉࡋࡀࡔ :ࡊࡉࡕࡋࡀࡔ 51 J ࡊࡀࡑࡓࡅࡏ :ࡊࡉࡑࡓࡅࡏ >ACDEGH; I ࡇࡋࡀࡓࡌࡀ :ࡇࡋࡀࡓࡌࡀ 53 AC ࡕࡉࡃࡁࡀࡖ :ࡕࡉࡃࡁࡀ | D ࡀࡉࡋࡉࡓࡌࡀ; HJ ࡉࡀࡋࡓࡀࡌࡀ :ࡀࡉࡋࡓࡀࡌࡀ | EJ ࡉࡀࡓࡂࡐࡀ ࡍࡌ ࡋࡉࡁࡉࡕ ࡍࡌ; I ࡋࡉࡁࡉࡕ ࡍࡌ :ࡉࡀࡓࡂࡐࡀ ࡍࡌ 52 BH C ࡊࡉࡋࡉࡃࡋ :ࡊࡀࡋࡉࡃࡋ | ABDEJ ࡊࡀࡋࡍࡀࡉࡆࡀࡄࡖ :ࡊࡀࡋࡍࡀࡀࡉࡆࡀࡄࡖ | E ࡀࡉࡕࡀࡃࡀࡄ :ࡀࡉࡕࡃࡀࡄ | A ࡀࡉࡔࡁࡋ :ࡀࡉࡔࡅࡁࡋ 54

30

35

40

45

50

Translation | 149

31:29 – 31:54

John opened his mouth, 30 “You will teach your daughters,

and spoke to Anhar in Jerusalem, lest they perish,

and I shall instruct and explain to my sons

lest they are hindered.”

Anhar opened her mouth

and spoke to John in Jerusalem.

She says to him, “I gave birth to sons on Earth― 35 If they become disciples,

I did not give birth to [their] heart on Earth. they will rise470 to light’s place;

If they do not become disciples,

a burning fire will consume them.”

John opened his mouth

and said to Anhar in Jerusalem,

“When I depart from Earth,

tell me, what will you do after me?”

She says to him, 40 “I shall not eat and I shall not drink

until I see you.”

“Anhar, you have told a lie,

and your speech has gone deceitful!

When a day has come and gone,

You will eat and you will drink

and you will put me out of your mind.

I ask you471 by the Great Life

and by the Daybreak, whose name is precious: 45 When I depart from Earth,

tell me, what will you do after me?”

She says to him, “I shall not wash and will not comb,

until I see you.”

“Again you have told a lie, Anhar,

and your speech has gone deceitful!

When a month has come and gone,

you will wash and you will comb,

50 and you will put me out of your mind.

Again I ask you,472 Anhar,

by the marital bed in which the two of us slept:

When I depart from my body,473

tell me, what will you do after me?”

She says to him, “I shall not put on new clothes,

470 471 472 473

EGHIJ add “from me.” DEGHJ “I give you authority.” EGHJ “I give you authority.” EJ “from Earth, from my body,” I “from Earth.”

until I see you.”

150 | Text

ࡊࡉࡕࡋࡍࡉࡉࡌ ࡕࡀࡐࡒࡍࡉ ࡀࡓࡒࡉࡔࡁࡅ ࡀࡉࡕࡃࡀࡄ ࡀࡉࡔࡅࡁࡋ ࡕࡉࡔࡁࡀࡋ ࡕࡍࡀࡀ

[114]

ࡉࡀࡕࡌࡅࡒ ࡇࡋࡊࡅࡋ ‖ ࡇࡋࡕࡀࡔࡉࡍࡒࡀࡌ ࡀࡊࡌࡅ ࡍࡀࡐࡋࡍࡀ ࡊࡍࡀࡉࡀࡁ ࡉࡍࡀࡉࡀࡖ ࡀࡉࡓࡁࡅࡒ ࡕࡉࡁ ࡇࡋࡉࡋࡕ ࡀࡍࡂࡀࡆࡅ ࡀࡉࡓࡁࡅࡒ ࡕࡉࡁ ࡍࡉࡒࡔࡀࡌࡅ ࡀࡐࡒࡍࡀࡅ ࡀࡉࡓࡁࡅࡒ ࡕࡉࡁ ࡀࡍࡉࡀࡂ ࡀࡍࡉࡍࡀࡂࡅ ࡀࡉࡓࡁࡅࡒ ࡕࡉࡁ ࡀࡉࡅࡀࡄ ࡍࡀࡀࡓࡐࡅࡅ ࡀࡉࡅࡀࡄ ࡍࡉࡃࡉࡀࡄ ࡉࡀࡓࡀࡌ ࡉࡀࡄ ࡀࡉࡓࡁࡅࡒ ࡕࡉࡁ ࡇࡋࡉࡋࡕ ࡀࡍࡂࡀࡆࡅ ࡀࡉࡓࡁࡅࡒ ࡕࡉࡁ ࡀࡉࡒࡔࡀࡌࡅ ࡀࡉࡐࡒࡍࡀࡅ ࡀࡉࡓࡁࡅࡒ ࡕࡉࡁ ࡀࡍࡉࡀࡂ ࡀࡍࡉࡍࡀࡂࡅ ‖ ࡀࡉࡓࡁࡅࡒ ࡕࡉࡁ ࡀࡉࡅࡀࡄ ࡍࡀࡀࡓࡐࡅ

[115]

ࡕࡉࡕࡀ ࡕࡀࡌࡏࡖ ࡀࡉࡋࡕࡀࡋࡉࡀࡔࡌ ࡅࡄࡀࡌࡋ ࡀࡉࡋࡕࡀࡉࡆࡀࡄࡖ ࡀࡌࡅࡉࡋ ࡇࡁࡅࡈ ࡕࡀࡅࡄࡀࡋ ࡋࡉࡁࡉࡕࡁ ࡀࡕࡋࡀࡌࡓࡀ ࡍࡅࡄࡀࡋ ࡋࡉࡁࡉࡕࡁ ࡀࡉࡌࡉࡕࡀࡉ ࡍࡅࡄࡀࡋ ࡋࡉࡁࡉࡕࡁ ࡀࡍࡉࡐࡀࡋࡀࡌࡅ ࡀࡍࡉࡀࡁࡀࡓ ࡍࡅࡄࡀࡋ ࡋࡉࡁࡉࡕࡁ ࡀࡉࡉࡀࡓࡑࡅࡍࡀ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡇࡋࡓࡀࡌࡉࡕࡖ ࡀࡉࡄࡀࡉࡋ ࡇࡋࡅ ࡀࡉࡓࡁࡅࡒ ࡕࡉࡁࡋ ࡀࡕࡅࡁࡀࡒ ࡊࡍࡀࡀࡓࡈࡀࡂࡅ

ࡓࡀࡍࡄࡀ ࡕࡓࡀࡌࡀ ࡀࡁࡃࡊࡀ ࡌࡅࡕ ࡀࡕࡉࡔ ࡀࡐࡒࡍࡀࡅ ࡀࡕࡉࡔ ࡀࡋࡉࡀ ࡗ ࡊࡉࡑࡓࡅࡏ ࡍࡌ ࡀࡉࡋࡕࡀࡉࡍࡔࡉࡌ ࡀࡉࡋࡉࡃࡋࡅ ࡇࡋࡀࡓࡌࡀ ࡀࡉࡄࡀࡉ ࡀࡉࡋࡕࡀࡓࡌࡀ ࡀࡊࡌ ࡕࡉࡕࡀࡖ ࡕࡀࡌࡏ ࡋࡏ ࡕࡉࡋࡆࡀ ࡗ ࡋࡅࡉࡔࡁ ࡀࡉࡍࡉࡂ ࡀࡕࡉࡀࡄ ࡗ ࡋࡅࡉࡔࡁ ࡀࡓࡉࡑࡀ ࡀࡕࡓࡑࡅ ࡗ ࡋࡅࡉࡔࡁ ࡀࡓࡃࡀࡄ ࡀࡕࡅࡃࡉࡄ ࡗ ࡋࡅࡉࡔࡁ ࡍࡉࡔࡓࡀࡌ ࡀࡍࡉࡀࡁࡔࡅࡔ ࡗ ࡇࡋࡀࡓࡌࡀ ࡋࡅࡉࡔࡁ ࡀࡉࡍࡉࡂ ࡀࡕࡉࡀࡄࡖ ࡋࡅࡉࡔࡁ ࡀࡕࡓࡑࡅ ࡀࡉࡓࡉࡑࡀ ࡏࡌ ࡋࡅࡉࡔࡁ ࡀࡕࡅࡃࡉࡄ ࡀࡓࡃࡀࡄ ࡏࡌ ࡋࡅࡉࡔࡁ ࡀࡍࡉࡀࡁࡔࡅࡔ ࡍࡉࡔࡓࡀࡌ ࡏࡌ ࡇࡋࡓࡀࡌࡀ ࡀࡉࡅࡀࡄࡀࡋ ࡍࡉࡆࡉࡀࡄࡖ ࡕࡉࡃࡀࡉ ࡗ ࡍࡀࡉࡕࡀࡋࡅ ࡍࡀࡋࡉࡆࡀ ࡍࡀࡀ ࡀࡅࡄ ࡀࡉࡕࡉࡌࡅ ࡋࡀࡆࡉࡌ ࡅࡏ ࡀࡅࡄ ࡀࡉࡕࡉࡌࡅ ࡋࡀࡆࡉࡌ ࡅࡏ ࡀࡅࡄ ࡀࡉࡕࡉࡌࡅ ࡋࡀࡆࡉࡌ ࡅࡏ ࡀࡅࡄ ࡀࡉࡕࡉࡌࡅ ࡋࡀࡆࡉࡌ ࡅࡏ ࡇࡕࡄࡀࡐࡕ ࡇࡌࡐࡅࡋ ࡓࡀࡍࡄࡀ ࡔࡐࡉࡍࡁ ࡀࡂࡆࡀ ࡊࡍࡀࡍࡀࡁࡀࡆ

:2ࡀࡕࡉࡔ | EGHIJ ࡀࡕࡃࡉࡔ :1ࡀࡕࡉࡔ | B ࡀࡋࡉࡉࡀ :ࡀࡋࡉࡀ 56 J ࡊࡀࡕࡋࡍࡉࡉࡌ :ࡊࡉࡕࡋࡍࡉࡉࡌ | G ࡕࡀࡐࡒࡍࡉࡖ; I ࡕࡀࡐࡒࡍࡉࡖ :ࡕࡀࡐࡒࡍࡉ | G ࡀࡓࡒࡉࡔࡁࡖ; HJ ࡀࡓࡒࡉࡔࡁ :ࡀࡓࡒࡉࡔࡁࡅ 55

J ࡀࡉࡋࡀࡓࡌࡀࡅ :ࡇࡋࡀࡓࡌࡀ 58 H ࡊࡀࡑࡓࡅࡏ; J ࡊࡀࡑࡓࡅࡏ :ࡊࡉࡑࡓࡅࡏ | ACD ࡀࡉࡋࡕࡀࡉࡔࡍࡀࡌ; >B; HIJ ࡀࡉࡋࡕࡀࡉࡍࡔࡀࡌ :ࡀࡉࡋࡕࡀࡉࡍࡔࡉࡌ 57 J ࡀࡔࡅࡁࡋ :ࡀࡉࡔࡅࡁࡋ | EGHIJ ࡀࡕࡃࡉࡔ ࡋࡏ 60 H ࡉࡀࡕࡅࡒ :ࡉࡀࡕࡌࡅࡒ | ABCDH ࡀࡉࡋࡕࡀࡔࡉࡍࡒࡀࡌ :ࡇࡋࡕࡀࡔࡉࡍࡒࡀࡌ | H ࡀࡉࡄࡀࡉࡋ :ࡀࡉࡄࡀࡉ | G ࡇࡋࡕࡀࡓࡌࡀ :ࡀࡉࡋࡕࡀࡓࡌࡀ 59 >H :ࡀࡊࡌ ࡇࡋࡀࡓࡌࡀ 59–58 I ࡇࡋࡀࡓࡌࡀࡅ; ABCD ࡀࡐࡋࡍࡀ; J ࡍࡉࡐࡋࡍࡀ :ࡍࡀࡐࡋࡍࡀ | ABD ࡉࡍࡀࡉࡀࡁ ࡊࡍࡉࡀࡖ; J ࡊࡍࡀࡉࡀࡁ ࡉࡍࡀࡉࡀࡅ :ࡊࡍࡀࡉࡀࡁ ࡉࡍࡀࡉࡀࡖ | EGHJ ࡕࡉࡕࡀࡅ :ࡕࡉࡕࡀࡖ | ACD ࡓࡀࡌࡉࡋ; B ࡓࡉࡌࡉࡋ; HIJ ࡕࡀࡌࡏࡋ :ࡕࡀࡌࡏ :ࡀࡉࡓࡁࡅࡒ ࡕࡉࡁ | C ࡇࡋࡀࡋࡕ :ࡇࡋࡉࡋࡕ | ABCD ࡀࡉࡍࡂࡀࡆࡅ :ࡀࡍࡂࡀࡆࡅ | B ࡋࡅࡉࡉࡀࡔࡁ; EGHJ ࡋࡅࡔࡁ; I ࡋࡅࡉࡔࡁ :ࡋࡅࡉࡔࡁ | AD ࡀࡉࡍࡏࡂ; B ࡀࡍࡉࡂ; J ࡀࡓࡉࡑࡀ ࡀࡉࡍࡀࡂ :ࡀࡉࡍࡉࡂ 61 EG ࡀࡕࡅࡃࡉࡄ; H ࡀࡍࡉࡂ ࡀࡕࡅࡃࡉࡄ; I ࡀࡕࡅࡃࡀࡄ ࡀࡓࡃࡀࡄ :ࡀࡓࡃࡀࡄ ࡀࡕࡅࡃࡉࡄ 63 B ࡋࡅࡉࡉࡀࡔࡁ; EGHJ ࡋࡅࡔࡁ; I ࡋࡅࡉࡔࡁ :ࡋࡅࡉࡔࡁ | CI ࡀࡉࡓࡉࡑࡀ :ࡀࡓࡉࡑࡀ 62 J ࡀࡉࡓࡁࡅࡒࡕࡉࡁ D ࡋࡅࡉࡀࡔࡁ; EGHJ ࡋࡅࡔࡁ; I ࡋࡅࡉࡔࡁ :ࡋࡅࡉࡔࡁ 64 A ࡀࡍࡉࡍࡀࡂ; BD ࡀࡍࡉࡍࡉࡂ :ࡀࡍࡉࡍࡀࡂࡅ | B ࡋࡅࡉࡉࡀࡔࡁ; D ࡋࡅࡉࡀࡔࡁ; EGHJ ࡋࡅࡔࡁ; I ࡋࡅࡉࡔࡁ :ࡋࡅࡉࡔࡁ | >J :ࡀࡓࡃࡀࡄ ABD ࡀࡓࡀࡌ :ࡉࡀࡓࡀࡌ 65 J ࡀࡉࡐࡓࡅࡒ :ࡀࡉࡓࡁࡅࡒ 64 >H :ࡀࡉࡅࡀࡄ ࡍࡉࡃࡉࡀࡄ ࡉࡀࡓࡀࡌ ࡉࡀࡄ ࡇࡋࡀࡓࡌࡀ ࡀࡉࡓࡁࡅࡒ ࡕࡉࡁ 65–64 BD ࡍࡀࡓࡐࡅࡅ; C ࡍࡀࡀࡓࡐࡅ :ࡍࡀࡀࡓࡐࡅࡅ | B ࡋࡅࡉࡉࡀࡔࡁ; :ࡇࡋࡉࡋࡕ | ABD ࡀࡉࡍࡂࡀࡆࡅ :ࡀࡍࡂࡀࡆࡅ | BD ࡋࡅࡉࡀࡔࡁ; EGHJ ࡋࡅࡔࡁ; I ࡋࡅࡉࡔࡁ :ࡋࡅࡉࡔࡁ | >J :ࡀࡕࡉࡀࡄࡖ 66 ABD ࡀࡉࡅࡄࡉࡌ; C ࡀࡉࡅࡄࡀࡌ :ࡀࡉࡅࡀࡄ | J ࡍࡀࡃࡉࡀࡄ :ࡍࡉࡃࡉࡀࡄ ࡀࡉࡏࡌ :ࡏࡌ 68 CEHJ ࡍࡉࡒࡔࡀࡌࡅ :ࡀࡉࡒࡔࡀࡌࡅ | J ࡀࡐࡒࡍࡀࡅ :ࡀࡉࡐࡒࡍࡀࡅ | B ࡋࡅࡉࡉࡀࡔࡁ; D ࡋࡅࡉࡀࡔࡁ; EGHJ ࡋࡅࡔࡁ; I ࡋࡅࡉࡔࡁ :ࡋࡅࡉࡔࡁ | ACD ࡀࡉࡏࡌ :ࡏࡌ 67 C ࡇࡋࡀࡋࡕ ࡀࡍࡉࡉࡁࡔࡅࡔ :ࡀࡍࡉࡀࡁࡔࡅࡔ | AD ࡀࡉࡏࡌ; C ࡀࡉࡌ; I ࡏࡌ :ࡏࡌ 69 J ࡀࡍࡉࡍࡉࡂࡅ :ࡀࡍࡉࡍࡀࡂࡅ | B ࡋࡅࡉࡀࡔࡁ; EGHJ ࡋࡅࡔࡁ; I ࡋࡅࡉࡔࡁ :ࡋࡅࡉࡔࡁ | J ࡀࡕࡅࡃࡀࡄ :ࡀࡕࡅࡃࡉࡄ | ACD J ࡍࡀࡉࡆࡀࡄࡖ ࡀࡄࡖ :ࡍࡉࡆࡉࡀࡄࡖ 71 ACE ࡇࡋࡓࡀࡌࡀ; H ࡇࡋࡀࡓࡌࡀ :ࡇࡋࡓࡀࡌࡀ 70 BD ࡍࡀࡓࡐࡅ; J ࡍࡀࡀࡓࡅࡐࡀ :ࡍࡀࡀࡓࡐࡅ | B ࡋࡅࡉࡉࡀࡔࡁ; GHJ ࡋࡅࡔࡁ; I ࡋࡅࡉࡔࡁ :ࡋࡅࡉࡔࡁ | C :ࡀࡉࡋࡕࡀࡉࡆࡀࡄࡖ | H ࡍࡀࡀࡋࡆࡀ :ࡍࡀࡋࡉࡆࡀ | H ࡍࡀࡀࡅ :ࡍࡀࡀ 72 ABD ࡕࡉࡕࡀࡖ :ࡕࡉࡕࡀ | ABD ࡕࡀࡌࡏ :ࡕࡀࡌࡏࡖ | J ࡇࡋࡕࡀࡋࡉࡀࡔࡌ :ࡀࡉࡋࡕࡀࡋࡉࡀࡔࡌ | AD ࡍࡉࡆࡉࡀࡄ; B ࡍࡉࡆࡀࡄ; ࡀࡍࡉࡀࡁࡓ; I ࡀࡍࡉࡀࡁࡀࡓ :ࡀࡍࡉࡀࡁࡀࡓ 75 H ࡕࡀࡅࡄࡀࡋ :ࡍࡅࡄࡀࡋ | H ࡀࡕࡋࡀࡌࡓࡀ :ࡀࡉࡌࡉࡕࡀࡉ | >B :ࡀࡅࡄ 74 H ࡍࡅࡄࡀࡋ :ࡕࡀࡅࡄࡀࡋ | H ࡀࡉࡌࡉࡕࡀࡉ :ࡀࡕࡋࡀࡌࡓࡀ 73 H ࡇࡋࡕࡀࡉࡆࡀࡄࡖ ࡀࡕࡅࡁࡀࡒࡅ :ࡀࡕࡅࡁࡀࡒ ࡊࡍࡀࡀࡓࡈࡀࡂࡅ | C ࡔࡐࡉࡍࡉࡁ :ࡔࡐࡉࡍࡁ | ABD ࡍࡀࡍࡀࡁࡀࡆ :ࡊࡍࡀࡍࡀࡁࡀࡆ 78 H ࡀࡉࡄࡀࡉࡋ ࡇࡋࡏࡅ; J ࡀࡉࡄࡀࡉࡋࡅ :ࡀࡉࡄࡀࡉࡋ ࡇࡋࡅ | IJ ࡇࡕࡀࡐࡕ :ࡇࡕࡄࡀࡐࡕ 77 EGHJ ABD

55

60

65

70

75

Translation | 151

31:55 – 31:78

55 “Again you have told a lie, Anhar,

When a year474 has come and gone,

and your speech has gone deceitful! you will put on new clothes,

and you will put me out of your mind.” She says to him,

60

“How you speak to me, John,

and how you strike at my whole body!

When you go, when will you come back,

so that my eyes can fall upon yours?”

“When the living lie down in Sheol,

and a bell is hung at the graveyard,

and they trace a circle in Sheol,

and go out and water the graveyard,475

when a bride gets married in Sheol,

and her bridal bed is spread in the graveyard,

when groomsmen make pledges in Sheol,

and the dowry will be in the graveyard.”

65 She says to him,

“How, my lord, will this be?476

When will the living sleep in Sheol,

and a bell is hung at the graveyard,

and they trace a circle in Sheol,

and they go out and water the graveyard?

When will a bride get married in Sheol,

and her bridal bed is spread in the graveyard?

When will groomsmen make pledges in Sheol,

and the dowry will be in the graveyard?”

70 He says to her,

“As you know, it will not be so.

So why did you ask me when I shall come back?

I shall go and not come back.

Blessed is the day that you see me!

If there were going away and returning,

there would not be a widow in the world.

If there were going away and returning,

there would not be orphans in the world.

75 If there were going away and returning,

there would not be rabbis and teachers in the world.

If there were going away and returning,

there would not be Nazoreans in the world.”

Anhar opened her mouth,

and spoke to John in Jerusalem,

“I shall lavish you with a vault,

and assemble a coffin for you in the graveyard.”

474 Or “hour.” EGHIJ have šedtā ‘year.’ 475 That is, with tears. 476 Line 65 is missing from H.

‫‪152 | Text‬‬

‫‪80‬‬

‫‪85‬‬

‫ࡅࡋࡀࡄࡍࡀࡓ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ‬ ‫ࡅࡒࡀࡁࡅࡕࡀ ࡖࡂࡀࡈࡓࡉࡕ ࡋࡁࡉࡕ ࡒࡅࡁࡓࡉࡀ‬ ‫ࡖࡄࡉࡋࡀ ࡋࡀࡀࡍࡉࡐࡋ ࡏࡋࡇ ࡀࡆࡂࡀ ࡖࡆࡀࡁࡉࡍࡕ ࡁࡍࡉࡐࡔ‬ ‫ࡒࡀࡁࡅࡕࡀ ࡖࡂࡀࡈࡓࡉࡕ ࡋࡁࡉࡕ ‖ ࡒࡅࡁࡓࡉࡀ‬

‫ࡉࡀࡄࡉࡀ ࡋࡅࡐࡌࡇ ࡉࡐࡄࡕࡇ‬ ‫ࡋࡌࡀࡋࡉࡊ ࡀࡆࡂࡀ ࡖࡆࡀࡁࡉࡍࡕ ࡁࡍࡉࡐࡔ‬ ‫ࡖࡌࡉࡕࡓࡉࡄࡉࡑࡕ ࡖࡀࡕࡉࡀࡍ ࡖࡀࡌࡓࡉࡕ‬ ‫ࡀࡆࡉࡋ ࡋࡄࡀࡌࡀ ࡏࡋࡀࡅࡀࡉ ࡀࡄࡅࡁ‬ ‫ࡀࡆࡉࡋ ࡌࡀࡎࡒࡀࡕࡀ ࡏࡋࡀࡅࡀࡉ ࡒࡓࡀࡉ‬ ‫ࡀࡄࡍࡀࡓ ࡋࡅࡐࡌࡇ ࡕࡐࡀࡄࡕࡇ‬ ‫ࡀࡀࡍࡕ ࡀࡆࡋࡉࡕ ࡅࡌࡉࡔࡍࡉࡀࡕࡋࡉࡀ ࡋࡃࡉࡋࡉࡀ‬ ‫ࡏࡅ ࡋࡃࡉࡋࡉࡊ ࡌࡉࡔࡍࡉࡉࡍࡊ‬ ‫ࡏࡅ ࡋࡃࡉࡋࡉࡊ ࡌࡉࡔࡍࡉࡉࡍࡊ‬ ‫ࡗ ࡎࡀࡋࡉࡒࡀࡍ ࡋࡁࡉࡕ ࡄࡉࡉࡀ‬

‫ࡅࡋࡇ ࡋࡉࡀࡄࡉࡀ ࡖࡕࡉࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ‬ ‫ࡅࡌࡉࡎࡐࡉࡒࡀࡀࡍ ࡁࡃࡅࡓ ࡄࡀࡈࡉࡀ‬ ‫ࡉࡍࡉࡍࡔࡉࡀࡍ ࡃࡀࡅࡓࡀ ࡕࡀࡒࡀࡍ‬ ‫ࡀࡉࡀࡍࡉ ࡁࡀࡁࡀࡕࡅࡓ ࡋࡀࡀࡍࡋࡐࡀ‬ ‫ࡔࡉࡀࡈࡉࡊ ࡄࡀࡅࡉࡀ ࡁࡉࡕ ࡒࡅࡁࡓࡉࡀ‬

‫ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫]‪[116‬‬

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‫‪5‬‬

‫‪10‬‬

‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬ ‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬

‫ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ‬ ‫ࡅࡀࡌࡀࡓ‬

‫ࡂࡀࡓࡂࡋࡉࡀ ࡅࡌࡀࡓࡀࡊࡁࡀࡕࡀ ࡀࡍࡃ‬ ‫ࡅࡃࡉࡌࡀ ࡖࡀࡀࡍࡉࡍࡀ ࡀࡍࡕࡓࡀࡍ‬ ‫ࡅࡀࡌࡀࡓ‬ ‫ࡀࡁ ࡄࡅࡀ ࡁࡓ ࡕࡔࡉࡍ ࡅࡕࡔࡀ ࡔࡉࡍࡀ‬ ‫ࡌࡍ ࡄࡅࡎ ࡉࡀࡓࡃࡀࡍ ‖ ࡀࡕࡉࡅࡍ‬ ‫ࡅࡉࡍࡎࡁࡅࡍ ࡅࡀࡎࡒࡅࡍ ࡅࡀࡕࡉࡅࡍ‬ ‫ࡅࡀࡌࡀࡓ‬ ‫ࡕࡔࡀ ࡉࡀࡄࡓࡉࡀ ࡃࡀࡓࡉࡕ ࡁࡀࡊࡓࡎࡇ‬ ‫ࡅࡀࡌࡀࡓ‬ ‫ࡋࡀࡄࡀࡉࡊࡌࡕࡀ ࡀࡅࡃࡉࡋࡕࡀࡍ ࡁࡉࡀࡄࡅࡃ‬

‫ࡀࡓࡒࡀ ࡅࡏࡔࡅࡌࡉࡀ ࡁࡀࡉࡊࡀࡍ‬

‫ࡅࡏࡌ ࡕࡐ ࡕࡌࡀࡀࡍࡍ ࡅࡕࡌࡀࡉࡍࡀ ࡔࡉࡍࡀ‬ ‫]‪[117‬‬

‫ࡅࡁࡌࡀࡓࡁࡀ ࡖࡏࡉࡍࡔࡁࡀࡉ ࡓࡉࡌࡉࡅࡍ‬ ‫ࡀࡅࡊࡀࡕ ࡖࡃࡀࡉࡓࡉࡀ ࡉࡀࡒࡍࡉࡀ ࡅࡊࡋࡄࡅࡍ‬ ‫ࡅࡋࡀࡔࡅࡓࡀ ࡎࡐࡀࡒࡅࡋࡉࡀ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ‬

‫‪ࡕࡅࡁࡀࡒࡅ :ࡀࡕࡅࡁࡀࡒࡅ | C ࡔࡐࡉࡍࡉࡁ :ࡔࡐࡉࡍࡁ | J ࡕࡍࡀࡁࡉࡆࡖ :ࡕࡍࡉࡁࡀࡆࡖ | J ࡀࡂࡎࡀࡖ :ࡀࡂࡆࡀ | ADEGH ࡊࡉࡋࡀࡌࡉࡋ; B ࡊࡉࡋࡀࡌࡀࡋ; I ࡊࡉࡋࡀࡌࡋ :ࡊࡉࡋࡀࡌࡋ 80 J ࡀࡐࡕ :ࡇࡕࡄࡐࡉ 79‬‬ ‫‪A ࡕࡉࡑࡓࡄࡉࡓࡕࡉࡌࡖ; B ࡕࡑࡉࡉࡓࡕࡉࡌࡖ; C ࡕࡑࡉࡄࡀࡓࡕࡉࡌࡖ; EGHIJ ࡕࡑࡉࡄࡉࡓࡕࡉࡌ :ࡕࡑࡉࡄࡉࡓࡕࡉࡌࡖ 81 ABDGH ࡕࡉࡓࡈࡀࡂ; I ࡕࡉࡓࡈࡀࡂࡖ; J ࡕࡉࡓࡈࡉࡂ :ࡕࡉࡓࡈࡀࡂࡖ | ABD‬‬ ‫ࡖࡀࡕࡉࡀࡍ‪ABD ࡀࡉࡓࡁࡅࡒࡋ; H ࡀࡉࡓࡁࡅࡒ ࡕࡉࡁ ࡋࡏ :ࡀࡉࡓࡁࡅࡒ ࡕࡉࡁࡋ | EGHIJ ࡁࡅࡄࡏ :ࡁࡅࡄࡀ 82 A ࡔࡐࡉࡍࡉࡁ :ࡔࡐࡉࡍࡁ | D ࡀࡋࡉࡄ; J ࡇࡋࡉࡄࡖ :ࡀࡋࡉࡄࡖ | ABCD ࡕࡉࡕࡀࡖ :‬‬ ‫‪A ࡇࡋࡓࡀࡌࡍࡉࡖ :ࡇࡋࡓࡀࡌࡉࡕࡖ | J ࡀࡉࡄࡀࡉࡋࡅ :ࡀࡉࡄࡀࡉࡋ ࡇࡋࡅ | I ࡇࡕࡀࡐࡕ :ࡇࡕࡄࡀࡐࡕ | H ࡇࡌࡐࡅ ࡋࡏ :ࡇࡌࡐࡅࡋ 84 J ࡀࡉࡓࡒ ࡀࡉࡓࡒ :ࡉࡀࡓࡒ | J ࡀࡕࡒࡉࡎࡀࡌ :ࡀࡕࡀࡒࡎࡀࡌ 83‬‬ ‫‪:ࡍࡀࡀࡒࡉࡐࡎࡉࡌࡅ | >AD; H ࡉࡀࡋࡉࡃࡋ :ࡀࡉࡋࡉࡃࡋ | AC ࡀࡉࡋࡕࡀࡉࡔࡍࡀࡉࡌࡅ; BD ࡀࡉࡋࡕࡀࡉࡍࡔࡀࡌࡅ; G ࡇࡋࡕࡀࡉࡍࡔࡉࡌࡅ; HI ࡀࡉࡋࡕࡀࡉࡍࡔࡀࡌࡅ; J ࡇࡋࡕࡀࡍࡔࡀࡌࡅ :ࡀࡉࡋࡕࡀࡉࡍࡔࡉࡌࡅ 85‬‬ ‫ࡅࡌࡉࡀࡐࡎࡒࡀࡀࡍ ‪ࡊࡉࡋࡉࡃࡋ; I ࡊࡍࡉࡉࡍࡔࡀࡌ ࡊࡉࡋࡉࡃࡋ; J ࡊࡍࡀࡉࡍࡔࡀࡌ ࡊࡀࡋࡉࡃࡋ :ࡊࡍࡉࡉࡍࡔࡉࡌ ࡊࡉࡋࡉࡃࡋ | >AB :ࡅࡏ 86 >AD :ࡀࡉࡈࡀࡄ ࡓࡅࡃࡁ ࡍࡀࡀࡒࡉࡐࡎࡉࡌࡅ | B ࡍࡀࡒࡉࡐࡎࡉࡌࡅ; J‬‬ ‫ࡌࡀࡔࡍࡉࡉࡍࡊ ‪I ࡍࡀࡐࡋࡍࡀࡀࡋ :ࡀࡐࡋࡍࡀࡀࡋ | AD ࡓࡀࡕࡀࡁࡀࡁ; J ࡓࡅࡕࡀࡁࡀࡁ :ࡓࡅࡕࡀࡁࡀࡁ | BDHI ࡊࡍࡉࡉࡍࡔࡀࡌ :ࡊࡍࡉࡉࡍࡔࡉࡌ | J ࡊࡍࡀࡉࡍࡔࡀࡌ ࡊࡀࡋࡉࡃࡋ :ࡊࡍࡉࡉࡍࡔࡉࡌ ࡊࡉࡋࡉࡃࡋ 87 >B; D‬‬ ‫;ࡋࡀࡀࡍࡋࡐࡀࡍ ‪BH ࡊࡉࡈࡀࡉࡀࡔ; I ࡊࡉࡈࡀࡉࡔ; J ࡊࡀࡈࡉࡀࡔ :ࡊࡉࡈࡀࡉࡔ | J ࡀࡉࡉࡄࡕࡉࡁࡋ :ࡀࡉࡉࡄ ࡕࡉࡁࡋ | ACD ࡍࡀࡒࡉࡋࡀࡎ ࡍࡀࡀ ࡗ; I ࡍࡀࡒࡉࡋࡀࡎ ࡍࡀࡀ ࡗ :ࡍࡀࡒࡉࡋࡀࡎ ࡗ 88 ACD‬‬ ‫ࡒࡅࡁࡓࡉࡀ‪>AD; BC ࡀࡕࡀࡊࡁࡓࡀࡌࡅ :ࡀࡕࡀࡁࡊࡀࡓࡀࡌࡅ 1 A ࡀࡔࡌࡉࡓࡁ; BD ࡀࡔࡌࡀࡓࡁ; C ࡀࡉࡔࡌࡉࡓࡁ :ࡀࡉࡔࡌࡀࡓࡁ 90 J ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | I ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 89 J ࡀࡉࡓࡁࡅࡓ :‬‬ ‫ࡅࡏࡔࡅࡌࡉࡀ‪:ࡍࡀࡓࡕࡍࡀ | I ࡍࡀࡓࡕࡍࡀ ࡀࡍࡉࡍࡀࡀࡖ ࡍࡀࡓࡕࡍࡀ :ࡍࡀࡓࡕࡍࡀ ࡀࡍࡉࡍࡀࡀࡖ | ACD ࡕࡀࡌࡉࡃࡅ :ࡀࡌࡉࡃࡅ 2 EGH ࡀࡊࡉࡀࡁ :ࡍࡀࡊࡉࡀࡁ | BJ ࡀࡌࡅࡔࡅ; EGH ࡀࡉࡌࡅࡔࡅ; I ࡀࡉࡌࡅࡔࡏࡅ :‬‬ ‫ࡀࡍࡕࡓࡉࡀ ‪BEGJ ࡀࡁࡓࡀࡌࡁ :ࡀࡁࡓࡀࡌࡁࡅ 6 BEGH ࡀࡍࡉࡔࡏ :2ࡀࡍࡉࡔ | GJ ࡕࡀࡅࡄ ࡌࡏࡅ :ࡌࡏࡅ | J ࡍࡏࡔ :1ࡀࡍࡉࡔ | BEGH ࡍࡉࡔࡕࡏ :ࡍࡉࡔࡕ 4 BEH ࡀࡓࡕࡍࡀ; G‬‬ ‫ࡖࡏࡉࡍࡔࡁࡀࡉ‪C ࡀࡕࡌࡊࡉࡀࡋ; E ࡀࡕࡌࡉࡄࡀࡋ :ࡀࡕࡌࡊࡉࡀࡄࡀࡋ 10 G ࡀࡓࡉࡀࡃࡖ :ࡀࡉࡓࡉࡀࡃࡖ | >B :ࡕࡉࡓࡀࡃ | EGH ࡀࡔࡕࡏ :ࡀࡔࡕ 8 AC ࡍࡅࡌࡉࡓ :ࡍࡅࡉࡌࡉࡓ | AD ࡉࡀࡁࡔࡍࡉࡀࡖ :‬‬ ‫ࡀࡅࡃࡉࡋࡕࡀࡍ‪B ࡀࡉࡋࡅࡒࡀࡎࡁ; H ࡀࡉࡋࡒࡀࡐࡎ; J ࡇࡋࡅࡒࡀࡐࡎ :ࡀࡉࡋࡅࡒࡀࡐࡎ | D ࡍࡅࡕࡋࡉࡃࡅࡀ; G ࡀࡕࡋࡉࡃࡅࡀ; J ࡍࡉࡕࡋࡉࡃࡀࡉࡅ :‬‬

Translation | 153

31:79 – 32:10

John opens his mouth, 80 “Why are you lavishing me with a vault,

and speaks to Anhar in Jerusalem, and assembling a coffin in the graveyard,

so convinced that I’ll return that you say,

‘The dust won’t fall on him, I’ll lavish him with a vault.’

Go, give me some bread!

As for the coffin you make in the graveyard,

go, call ascensions for me!” Anhar opens her mouth, 85 “You will depart and forget me,

and speaks to John in Jerusalem: and I shall be cut off in the sinful abode!”

“If it is you that I forget,

I shall forget the everlasting abode.

If it is you that I forget,

my eyes will not fall upon Abator.

When I rise to Life’s house,

let your mourning be in the graveyard.”477

And Life is praised,

and Life triumphs!

John teaches in the night,

Johannes in the evenings of the night

John teaches in the night,

and says,

32. “The spheres and the chariot trembled,

Earth and the heavens wept,

and tears flowed from the clouds.” He says, “My father was 99 years old,478

and my mother was 88 years old.479

5 They brought me from the reservoir of the Jordan;

They took me, raised me, brought me,

and placed me in Elizabeth’s womb,”

and he says, “Nine months I dwelt in her womb,

just like all infants do,”

and he says, 10 “No wise woman birthed me in Judaea,

477 J “in the house of the great.” 478 Literally “a son of ninety and nine years.” 479 Literally “a daughter of eighty and eight years.”

and my umbilical cord was not cut in Jerusalem.

154 | Text

ࡀࡋࡅࡏࡖ ࡀࡉࡋࡅࡋࡕ ࡀࡍࡂࡀࡆࡀࡋࡅ ࡀࡃࡉࡍࡀ ࡀࡕࡀࡌ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡀࡉࡍࡁࡀࡓࡀࡃࡆࡉࡌ ࡀࡍࡉࡄࡊࡀࡖ ࡀࡓࡅࡔࡖ ࡇࡕࡌࡅࡒ ࡀࡃࡉࡍࡀࡅ ࡌࡉࡉࡀࡒ ࡍࡅࡉࡀࡉࡕࡉࡌ ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ ࡀࡁࡀ ࡕࡀࡅࡋࡅ ࡀࡓࡁ ࡊࡀࡋࡉࡅࡀࡄࡖ ࡊࡀࡋࡒࡍࡉࡎ [118]

ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡀࡐࡓࡉࡎ ࡐࡉࡋࡍࡀࡖ ࡀࡉࡁࡃࡊࡀࡌࡀࡋࡅ ࡍࡉࡌࡀࡉ ࡇࡅࡀࡂࡁ ࡀࡉࡉࡀࡈࡅࡄࡀࡉࡖ ࡀࡓࡌࡀࡅ ࡕࡀࡃࡄࡉࡒࡅ ࡇࡋࡀࡋࡀࡌࡁ ࡕࡀࡋࡀࡋࡀࡌ ࡍࡅࡕࡉࡓࡌࡀ ࡍࡅࡕࡍࡀࡀࡖ ࡀࡌࡅࡔ ࡇࡋࡒࡉࡎࡀࡌ ࡍࡀࡀࡉࡀࡁ ࡀࡋࡍࡉࡉࡄ ࡇࡋࡏ ࡍࡅࡋࡌࡉࡕࡏ ࡀࡔࡉࡁ ࡀࡃࡉࡆࡁ

[119]

ࡋࡉࡈࡂࡉࡌ ࡍࡀࡋࡉࡃ ࡍࡀࡃࡏࡋࡖ ࡇࡒࡎࡀ ࡀࡓࡀࡅࡉࡄ ࡀࡓࡅࡈ ࡍࡀࡅࡓࡐࡀࡋࡅ ࡇࡁࡎࡍࡉ ‖ ࡍࡉࡁࡀࡓࡕࡉࡌ ࡇࡄࡅࡁࡌࡀࡌࡁ ࡀࡍࡉࡔ ࡍࡉࡕࡓࡀࡕࡅ ࡍࡉࡓࡎ ࡓࡁ ࡉࡀࡓࡌࡉࡌ ࡇࡋࡊࡅࡋ ࡇࡕࡓࡀࡌࡀࡂࡅ ࡍࡅࡉࡎࡊࡀ ࡀࡍࡉࡍࡀࡀࡖ ࡀࡉࡉࡅࡊࡎࡅ ࡍࡅࡒࡀࡕࡅ ࡓࡅࡄࡍࡀࡖ ࡀࡉࡌ ࡍࡀࡉࡌࡉࡄ ࡀࡅࡉࡆ ࡍࡍࡀࡀ ࡍࡀࡍࡀࡀࡁ ࡌࡀࡋࡔࡀࡓࡅࡏࡖ ࡀࡕࡀࡌࡋ ࡍࡅࡒࡎࡀ

ࡀࡁࡃࡊࡀࡖ ࡀࡉࡋࡅࡓࡑࡀ ࡀࡕࡓࡑࡅࡀࡋ ࡕࡉࡅࡄ ࡉࡀࡁࡔࡍࡉࡏ ࡍࡌ ࡍࡀࡀ ࡀࡕࡀࡌ ࡌࡀࡋࡔࡀࡓࡅࡏ ࡀࡃࡉࡍࡀ ࡀࡁࡓ ࡀࡕࡉࡀࡁ ࡓࡀࡆࡉࡋࡏ ࡀࡉࡉࡀࡈࡅࡄࡀࡉ ࡐࡍࡀࡊࡀࡕࡏ ࡇࡋࡉࡓࡌࡀࡅ ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ ࡀࡁࡀ ࡉࡀࡄ ࡀࡌࡅࡔ ࡇࡋࡒࡉࡎࡍࡀ ࡅࡄࡀࡌ ࡍࡀࡋࡓࡀࡌࡀ ‖ ࡀࡕࡌࡊࡅࡉࡄࡖ ࡐࡉࡒࡀࡉ ࡇࡋࡒࡉࡎࡍࡀ ࡅࡏ ࡍࡀࡅࡑࡈࡏ ࡍࡀࡕࡀࡆ ࡇࡋࡒࡉࡎࡍࡀ ࡅࡏ ࡕࡀࡌࡉࡔࡖ ࡀࡌࡔࡉࡌ ࡉࡀࡁࡔࡍࡉࡏ ࡀࡉࡌࡅࡔ ࡍࡅࡄࡋࡊࡅ ࡍࡉࡋࡀࡄ ࡍࡌ ࡀࡃࡄ ࡀࡌࡅࡔ ࡇࡋࡒࡉࡎࡀࡌ ࡍࡀࡀࡉࡀࡁࡀࡋ ࡍࡀࡀ ࡇࡋࡁࡀࡄࡏ ࡀࡉࡉࡄ ࡍࡍࡅࡉࡄࡖ ࡍࡀࡀࡄࡅࡉ ࡀࡉࡄࡀࡉ ࡍࡅࡌࡉࡔࡖ ࡀࡌࡔࡉࡌࡅ ࡀࡉࡉࡀࡈࡅࡄࡀࡉ ࡀࡉࡓࡌࡀ ࡇࡌࡏࡋࡅ ࡃࡀࡄࡋ ࡃࡀࡁࡍࡉ ࡍࡀࡉࡀࡆ ࡅࡄࡀࡌ ࡀࡌࡅࡔࡖ ࡀࡌࡔࡉࡌ ࡀࡓࡕࡅࡏ ࡔࡍࡅࡀ ࡀࡉࡒࡃࡓࡉࡃࡅ ࡀࡉࡍࡒࡀࡉࡖ ࡀࡓࡅࡈ ࡍࡀࡅࡓࡐࡀࡁ ࡕࡉࡅࡄࡖ ࡀࡌࡋࡀ ࡉࡀࡕࡌࡊࡅࡉࡄ ࡇࡋࡊࡅࡋ ࡇࡐࡕࡀࡋࡀࡉ ࡀࡅࡉࡆࡖ ࡀࡉࡋࡑࡈࡅࡏ ࡍࡅࡔࡁࡋࡀ ࡍࡀࡀࡉࡌࡉࡄ ࡀࡉࡋࡅࡓࡀࡎࡀ ࡍࡅࡁࡕࡅࡀ ࡔࡉࡓࡁ ࡔࡉࡓ ࡍࡌ ࡀࡁࡀࡔࡁࡀࡄࡖ ࡀࡉࡉࡀࡔ ࡀࡁࡀࡔࡁࡅ

ࡀࡃࡉࡍࡀ 13 >ABDEGHI :ࡀࡃࡉࡍࡀ 12 ABCDHIJ ࡀࡉࡋࡉࡋࡕ :ࡀࡉࡋࡅࡋࡕ | C ࡀࡉࡍࡂࡀࡆࡀࡋࡅ :ࡀࡍࡂࡀࡆࡀࡋࡅ | A ࡀࡉࡋࡉࡓࡑࡉ; BD ࡀࡉࡋࡓࡑࡀ; C ࡀࡉࡋࡅࡓࡑࡉ; J ࡇࡋࡅࡓࡑࡀ :ࡀࡉࡋࡅࡓࡑࡀ 11 :ࡀࡉࡍࡁࡀࡓࡀࡃࡆࡉࡌ | ACD ࡀࡓࡅࡔ :ࡀࡓࡅࡔࡖ | B ࡀࡕࡀࡌ ࡀࡕࡀࡌ :ࡀࡕࡀࡌ | >AD; C ࡌࡀࡋࡔࡀࡓࡅࡏࡁ :ࡌࡀࡋࡔࡀࡓࡅࡏ | >EGH; I ࡀࡕࡀࡌ ࡌࡀࡋࡔࡀࡓࡅࡏ ࡀࡃࡉࡍࡀ :ࡀࡕࡀࡌ ࡌࡀࡋࡔࡀࡓࡅࡏ ࡁࡀࡎ :ࡀࡁࡀࡎ | AD ࡁࡀ :ࡀࡁࡀ | A ࡕࡀࡅࡋࡀ; B ࡕࡀࡅࡀࡋࡅ; D ࡕࡀࡅࡋ :ࡕࡀࡅࡋࡅ | E ࡐࡍࡀࡊࡀࡏ; J ࡍࡅࡐࡉࡍࡀࡊࡀࡕࡏ :ࡐࡍࡀࡊࡀࡕࡏ 15 C ࡀࡉࡁࡌࡀࡓࡀࡃࡆࡉࡌ; EH ࡀࡉࡍࡁࡀࡓࡃࡆࡉࡌ; J ࡀࡉࡍࡁࡀࡓࡀࡃࡆࡉࡌࡖ ࡅࡏ ࡀࡌࡅࡔ 19–18 A ࡇࡋࡒࡉࡎࡍࡉ; J ࡀࡉࡋࡒࡉࡎࡍࡀ :ࡇࡋࡒࡉࡎࡍࡀ 18 J ࡇࡓࡁ :ࡀࡓࡁ | >C :ࡀࡉࡊࡓࡀࡆ | >B; J ࡉࡀࡄࡀ :ࡉࡀࡄ 17 J ࡇࡋࡀࡓࡌࡀࡅ :ࡇࡋࡉࡓࡌࡀࡅ 16 >BEGH :ࡀࡉࡊࡓࡀࡆ | D J ࡀࡉࡋࡒࡉࡎࡍࡀ :ࡇࡋࡒࡉࡎࡍࡀ 20 BEGHJ ࡐࡉࡋࡍࡀ; I ࡐࡉࡋࡍࡀࡖ :ࡐࡉࡋࡍࡀࡖ | AD ࡀࡕࡌࡊࡅࡉࡄ; HJ ࡀࡕࡌࡊࡅࡅࡄࡖ :ࡀࡕࡌࡊࡅࡉࡄࡖ | AB ࡊࡀࡋࡒࡉࡎࡍࡀ :ࡇࡋࡒࡉࡎࡍࡀ 19 >J :ࡇࡋࡒࡉࡎࡍࡀ ࡀࡌࡔࡌ :ࡀࡌࡔࡉࡌ 21 BH ࡍࡉࡁࡃࡊࡀࡌࡀࡋࡅ :ࡀࡉࡁࡃࡊࡀࡌࡀࡋࡅ | B ࡀࡉࡉࡀࡈࡅࡄࡀࡉ :ࡀࡉࡉࡀࡈࡅࡄࡀࡉࡖ | I ࡍࡀࡅࡑࡈࡅࡏ :ࡍࡀࡅࡑࡈࡏ | AC ࡍࡀࡕࡀࡆ ࡀࡌࡅࡔ; D ࡍࡀࡀࡕࡀࡆ ࡀࡌࡅࡔ; J ࡍࡉࡕࡀࡆ :ࡍࡀࡕࡀࡆ ࡍࡀࡉࡉࡀࡁࡀࡋ :ࡍࡀࡀࡉࡀࡁࡀࡋ 23 AD ࡀࡉࡌࡅࡔࡏ; C ࡇࡌࡅࡔ :ࡀࡉࡌࡅࡔ | >B :ࡍࡌ 22 D ࡕࡀࡓࡌࡀࡅ :ࡀࡓࡌࡀࡅ | ACD ࡇࡋࡀࡒࡁ :ࡇࡋࡀࡋࡀࡌࡁ | J ࡕࡉࡌࡀࡔࡖ :ࡕࡀࡌࡉࡔࡖ | A ࡀࡌࡀࡔࡌ; D :ࡍࡍࡅࡉࡄࡖ 24 >ACD :2ࡀࡌࡅࡔ | J ࡀࡉࡋࡒࡉࡎࡀࡌ :2ࡇࡋࡒࡉࡎࡀࡌ | BJ ࡍࡀࡉࡉࡀࡁ :ࡍࡀࡀࡉࡀࡁ | BCE ࡀࡋࡍࡏࡉࡄ; >J :ࡀࡋࡍࡉࡉࡄ | D ࡇࡋࡀࡒࡎࡀࡌ; J ࡀࡉࡋࡒࡉࡎࡀࡌ :1ࡇࡋࡒࡉࡎࡀࡌ | BJ ࡉࡀࡋࡏ :ࡇࡋࡏ | A ࡀࡃࡀࡆࡁ :ࡀࡃࡉࡆࡁ | BEG ࡍࡅࡌࡅࡔࡖ :ࡍࡅࡌࡉࡔࡖ | A ࡀࡌࡀࡔࡌࡅ; D ࡀࡌࡔࡌࡅ; GHIJ ࡀࡌࡔࡉࡌ :ࡀࡌࡔࡉࡌࡅ 25 ABDJ ࡀࡉࡋࡁࡀࡄࡏ :ࡇࡋࡁࡀࡄࡏ | J ࡍࡀࡉࡆࡉࡄࡖ ࡀࡌࡅࡔࡏࡖ; EJ ࡀࡌࡔࡖ :ࡀࡌࡅࡔࡖ 28 ACJ ࡋࡀࡈࡂࡉࡌ :ࡋࡉࡈࡂࡉࡌ | ACD ࡍࡀࡃࡏ ࡀࡋࡏࡖ; B ࡍࡀࡋࡉࡃࡏࡋࡖ; I ࡍࡀࡃࡏ ࡋࡏࡖ :ࡍࡀࡃࡏࡋࡖ | AC ࡇࡌࡏࡋ; D ࡇࡌࡏ :ࡇࡌࡏࡋࡅ 27 BEGH AC ࡍࡀࡉࡁࡀࡓࡕࡉࡌ :ࡍࡉࡁࡀࡓࡕࡉࡌ | A ࡀࡉࡒࡉࡃࡓࡉࡃࡅ :ࡀࡉࡒࡃࡓࡉࡃࡅ | >GHJ; I ࡀࡓࡅࡈ :ࡀࡓࡅࡈ 29 H ࡀࡉࡒࡎࡀ; J ࡀࡉࡒࡎࡀࡅ :ࡇࡒࡎࡀ | AD ࡍࡀࡅࡓࡐࡀࡋ; J ࡍࡀࡀࡅࡓࡐࡀࡋࡅ :ࡍࡀࡅࡓࡐࡀࡋࡅ | A B ࡉࡀࡕࡌࡊࡅࡄ; EGHIJ ࡉࡀࡕࡌࡊࡅࡅࡄ :ࡉࡀࡕࡌࡊࡅࡉࡄ | I ࡇࡐࡕࡀࡋࡀࡉ; J ࡇࡐࡕࡉࡋࡀࡉ :ࡇࡐࡕࡀࡋࡀࡉ 31 G ࡍࡏࡔ :ࡀࡍࡉࡔ | H ࡍࡉࡓࡎࡏ; J ࡍࡉࡓࡎࡀ :ࡍࡉࡓࡎ | B ࡕࡉࡅࡄ :ࡕࡉࡅࡄࡖ 30 ࡀࡓࡅࡍࡄࡖ ࡀࡍࡉࡍࡀࡀ ࡍࡅࡉࡎࡊࡀ;>J :ࡀࡍࡉࡍࡀࡀࡖ ࡀࡉࡉࡅࡊࡎࡅ | D ࡀࡉࡋࡅࡑࡈࡅࡏ :ࡀࡉࡋࡑࡈࡅࡏ | AD ࡍࡅࡔࡉࡁࡋࡀ :ࡍࡅࡔࡁࡋࡀ 32 J ࡀࡓࡌࡉࡌ :ࡉࡀࡓࡌࡉࡌ | DEGHJ ࡇࡕࡓࡀࡌࡂࡅ :ࡇࡕࡓࡀࡌࡀࡂࡅ ࡍࡀࡉࡌࡉࡄࡖ :ࡍࡀࡉࡌࡉࡄ | B ࡀࡉࡅࡉࡎࡊࡀࡅ ࡀࡅࡉࡆࡖ ࡀࡉࡋࡅࡓࡀࡎࡀ; H ࡀࡉࡋࡓࡀࡎࡀ; J ࡇࡋࡓࡀࡎࡀ :ࡀࡉࡋࡅࡓࡀࡎࡀ 33 B ࡍࡀࡍࡀࡀ ࡍࡅࡉࡎࡊࡀ; C ࡀࡉࡉࡊࡎࡅ; D ࡀࡉࡅࡎࡊࡀࡅ; EG ࡀࡍࡉࡍࡀࡀ ࡍࡅࡉࡎࡊࡀࡅ; H G ࡌࡀࡋࡔࡀࡓࡅࡏ :ࡌࡀࡋࡔࡀࡓࡅࡏࡖ | H ࡀࡕࡀࡌ ࡋࡏ :ࡀࡕࡀࡌࡋ | ACD ࡀࡁࡀࡔࡁ; IJ ࡀࡁࡅࡔࡁࡅ :ࡀࡁࡀࡔࡁࡅ 35 BD ࡀࡅࡉࡆࡖ; EGJ ࡀࡅࡉࡆ ࡍࡍࡀࡀࡖ :ࡀࡅࡉࡆ ࡍࡍࡀࡀ 34 EGHJ

15

20

25

30

35

Translation | 155

32:11 – 32:35

They made for me no fake image,

and they did not hang a wicked bell for me.

I came into being from Elizabeth,

in Jerusalem the city quaked.

Jerusalem City quaked,

so that the Wailing Wall480 was shaken.

Eleazar of the Great house,

stood, and his whole body shook.

15 Jews gathered,

and came to elder father Zechariah.

They say to him, “Elder father Zechariah,

it is necessary that you have a son.

Tell us, what name shall we give him? If we give him ‘Wise Joseph,’ 20 If we give him ‘Zatan the Pillar,’

then will he teach the book in Jerusalem? then will Jews trust him and not accuse him of deceit?”

When Elizabeth heard, she spoke up.

she cried out, saying,

“From all these names

that you have said,

I do not desire to give him a single one

No, I only want to give him the name

John-Johannes, which Life gave to him.”481 25 When the Jews heard,

they were filled with a wicked fury against her.482

They say, “What harm shall we do to him and his mother,

so he might be slain by our own hands?”

Hearing this, Excellent Ennosh took him,

and brought him to Parwan, the white mountain,

On Mount Parwan, where infants and children

are raised on spring-water,

30 until I became

twenty-two years [old].

I learned all of my wisdom,

and perfected all of my words.

They dressed me in garments of splendor,

and covered me in a tunic of clouds.483

They tied a girdle around me,

a girdle of clear and shining water.

They sat me entirely484

in a cloud, a splendid cloud,

35 and on the seventh hour of Sunday,

480 481 482 483 484

Literally “the priests’ wall.” ABDJ “gave to me.” BEGH “against me.” H “clouds of light.” Literally, “from head to head.”

they brought me up to the city of Jerusalem.

156 | Text

ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡇࡁࡀࡓࡒ ࡀࡆࡅࡋࡊࡀ

[120]

[121]

ࡇࡋࡏ ࡕࡀࡋࡀࡔࡅ ࡀࡉࡓࡃࡍࡉ ࡕࡀࡓࡃࡍࡉ ࡍࡀࡌࡅ ࡇࡓࡁ ࡇࡓࡒࡔࡀࡁࡉࡕࡅ ࡀࡉࡕࡉࡕ ࡇࡕࡍࡀࡀࡄ ࡇࡔࡉࡐࡓࡀ ࡍࡀࡌ ࡉࡀࡕࡀࡁࡋ ࡇࡋࡀࡓࡌࡀ ࡀࡓࡌࡀ ࡉࡀࡁࡔࡍࡉࡏࡋ ࡋࡀࡆࡉࡕࡖ ࡌࡀࡋࡔࡀࡓࡅࡏࡋ ࡇࡋࡀࡕࡀ ࡀࡄࡉࡍࡁ ࡀࡍࡒࡀࡅࡓࡐࡀ ࡌࡉࡉࡀࡒ ࡇࡃࡄࡉࡁࡀ ࡀࡉࡅࡁࡀ ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ ࡀࡁࡀࡋ ࡇࡕࡀࡄࡐࡉࡎࡅ ࡀࡉࡅࡁࡀ ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ ࡀࡁࡀࡋ ࡍࡇࡉࡁࡂࡅ ࡀࡉࡅࡁࡀ ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ ࡀࡁࡀࡋ ࡇࡕࡀࡄࡀࡃࡏࡅ ࡕࡀࡐࡒࡍࡉ ࡀࡉࡅࡊࡎ ࡀࡉࡍࡒࡉࡃࡀ ࡀࡉࡒࡅࡁࡔࡖ ࡀࡕࡓࡉࡍࡂࡏ ࡇࡋࡁࡀࡊࡃ ࡀࡉࡊࡁࡊࡅ ࡀࡍࡉࡉࡁࡀ ࡍࡌ ࡀࡓࡉࡎࡅ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡁࡀࡎ ࡀࡁࡀࡋࡅ ࡇࡌࡀࡈ ࡋࡀࡆࡀࡅ ࡔࡀࡒࡖ ࡀࡁࡓ ࡀࡁࡉࡓࡀࡌ ࡌࡀࡋࡔࡀࡓࡅࡏࡋ ‖ ࡇࡋࡀࡕࡀ ࡀࡄࡉࡍࡁ ࡇࡋࡕࡀࡒࡁࡀࡔࡖ ࡀࡌࡋࡀ ࡉࡀࡁࡔࡍࡉࡏࡋ ࡋࡐࡀࡍ ࡍࡀࡍࡀࡀ ࡍࡌ ࡀࡉࡓࡕࡔࡏ ࡇࡒࡔࡍࡉ ࡉࡀࡁࡔࡍࡉࡏࡖ ࡇࡌࡐࡅࡋࡅ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡉࡄࡀࡉࡋ ࡋࡉࡋࡀࡌ ࡊࡀࡐࡕࡀࡔࡋ ࡊࡀࡋࡔࡀࡐࡓࡀࡌࡅ

ࡃࡅࡄࡀࡉࡁ ࡇࡁࡀࡓࡒ ࡀࡋࡀࡒ ࡀࡉࡓࡌࡀࡅ ࡁࡍࡉࡂࡅ ࡀࡓࡁ ࡇࡋࡀࡅࡄ ࡍࡀࡌ ࡁࡍࡉࡂࡅ ࡀࡓࡁ ࡇࡋࡀࡅࡄ ࡍࡀࡌ ࡇࡋࡓࡀࡌࡀ ࡍࡀࡌ ࡉࡀࡕࡀࡁࡋ ࡇࡋࡓࡀࡌࡀ ࡍࡀࡌ ࡉࡀࡕࡀࡁࡋ ࡃࡅࡄࡀࡉࡋ ࡇࡋࡀࡕࡀ ‖ ࡀࡃࡋࡀࡉ ࡃࡅࡄࡀࡉࡋ ࡇࡋࡀࡕࡀ ࡀࡃࡋࡀࡉ ࡊࡉࡋࡉࡃࡋ ࡀࡉࡌࡀࡃ ࡇࡌࡐࡅ ࡍࡀࡉࡌࡀࡃ ࡊࡉࡋࡉࡃࡋ ࡍࡇࡉࡀ ࡀࡉࡌࡀࡃ ࡊࡉࡋࡉࡃࡋ ࡇࡓࡉࡍࡄ ࡕࡀࡌࡉࡔࡖ ࡀࡌࡔࡉࡌ ࡉࡀࡁࡔࡍࡉࡏ ࡇࡉࡆࡉࡄࡖ ࡀࡉࡆࡄࡉࡌ ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ ࡀࡁࡀ ࡀࡉࡌࡅࡔࡏ ࡍࡌ ࡍࡉࡈࡓ ࡔࡉࡌࡀࡔ ࡇࡕࡄࡐࡉ ࡇࡌࡐࡅࡋ ࡔࡉࡌࡀࡔ ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ ࡀࡁࡀ ࡀࡉ ࡇࡒࡋࡉࡄ ࡇࡒࡁࡉࡔࡖ ࡀࡉࡀࡁࡓࡀ ࡗ ࡃࡅࡄࡀࡉࡋ ࡇࡋࡀࡕࡀ ࡀࡃࡋࡀࡉ ࡃࡅࡄࡀࡉࡋ ࡇࡋࡀࡕࡀ ࡀࡃࡋࡀࡉ ࡀࡕࡉࡀࡄࡋ ࡇࡉࡆࡉࡄࡖ ࡀࡃࡋࡀࡉ ࡍࡀࡍࡀࡀ ࡍࡌ ࡋࡐࡀࡍ ࡀࡉࡓࡕࡔࡏ ࡇࡉࡆࡉࡄࡖ ࡀࡉࡆࡄࡉࡌ ࡀࡓࡕࡅࡏ ࡔࡍࡅࡀ ࡊࡀࡁࡀࡊࡃࡁ ࡀࡉࡄࡀࡉ ࡊࡀࡋࡁࡉࡊࡃ ࡏࡌ ࡇࡌࡐࡅࡋ ࡀࡕࡉࡀࡃࡅࡄࡋ ࡇࡒࡔࡍࡉࡉࡌࡋ

F fragment 3 begins; J ࡀࡉࡋࡀࡅࡄ :ࡇࡋࡀࡅࡄ 38 ACD ࡀࡉࡓࡌࡀ :ࡀࡉࡓࡌࡀࡅ 37 J ࡌࡀࡋࡔࡀࡓࡅࡏࡖ :ࡌࡀࡋࡔࡀࡓࡅࡏࡁ | EGHJ ࡀࡌࡋࡀࡁ ࡇࡁࡀࡓࡒ; I ࡀࡌࡋࡀࡁ ࡇࡁࡀࡓࡒ :2ࡇࡁࡀࡓࡒ 36

J ࡀࡉࡓࡒࡔࡀࡁࡉࡕࡅ :ࡇࡓࡒࡔࡀࡁࡉࡕࡅ | H ࡇࡕࡍࡀࡀࡄࡅ; J ࡇࡕࡍࡉࡀࡄ :ࡇࡕࡍࡀࡀࡄ | J ࡁࡍࡀࡂࡅ :ࡁࡍࡉࡂࡅ 39 ABCD ࡕࡀࡌࡋࡀࡔࡅ; HIJ ࡕࡀࡋࡉࡀࡔࡅ :ࡕࡀࡋࡀࡔࡅ | J ࡁࡍࡀࡂࡅ :ࡁࡍࡉࡂࡅ | here

ࡍࡀࡌ ࡉࡀࡕࡉࡀࡁࡋ ࡋࡀࡆࡉࡕࡖ ࡇࡋࡓࡀࡌࡀ ࡍࡀࡌ :2ࡍࡀࡌ | ACDHJ ࡉࡀࡕࡉࡀࡁࡋ :2ࡉࡀࡕࡀࡁࡋ | ACD ࡋࡀࡆࡉࡕࡖ ࡇࡋࡓࡀࡌࡀ :ࡇࡋࡓࡀࡌࡀ | ACD ࡉࡀࡕࡉࡀࡁࡋ; HJ ࡀࡕࡉࡀࡁࡋ :1ࡉࡀࡕࡀࡁࡋ 40 I ࡇࡓࡁࡋ :ࡇࡓࡁ ࡋࡀࡆࡀࡖ; I ࡋࡀࡆࡉࡕ ࡋࡀࡆࡀࡖ; J ࡋࡉࡆࡀࡖ :ࡋࡀࡆࡉࡕࡖ | C ࡍࡀࡌࡀ :ࡍࡀࡌ | C ࡉࡀࡕࡉࡀࡁࡋ; J ࡀࡕࡉࡀࡁࡋࡏ :ࡉࡀࡕࡀࡁࡋ 41 A ࡍࡀࡌࡅ ࡇࡋࡓࡀࡌࡀ ࡍࡀࡌ ࡉࡀࡕࡀࡁࡋ ࡋࡀࡆࡉࡕࡖ ࡇࡋࡓࡀࡌࡀ ࡍࡀࡌ; CD ࡍࡀࡌࡅ ࡇࡋࡓࡀࡌࡀ ࡀࡕࡀ :ࡇࡋࡀࡕࡀ 43 C ࡌࡀࡋࡔࡀࡓࡏࡋ :ࡌࡀࡋࡔࡀࡓࡅࡏࡋ | H ࡀࡉࡋࡀࡕࡀ; J ࡀࡕࡀ :2ࡇࡋࡀࡕࡀ | A ࡃࡅࡄࡀࡉ ࡋࡏ :ࡃࡅࡄࡀࡉࡋ 42 >BEFGHJ :ࡇࡋࡀࡓࡌࡀ | ACD ࡀࡉࡓࡌࡀࡖ :ࡀࡓࡌࡀ | BEFGH :ࡇࡕࡀࡄࡐࡉࡎࡅ | AD ࡀࡉࡌࡀࡃ ࡊࡉࡋࡉࡃࡋ; J ࡀࡉࡌࡀࡃ ࡊࡀࡋࡉࡃࡋ :ࡊࡉࡋࡉࡃࡋ ࡀࡉࡌࡀࡃ 44 C ࡀࡉࡍࡒࡀࡅࡓࡐࡀ :ࡀࡍࡒࡀࡅࡓࡐࡀ | H ࡌࡀࡉࡀࡒ :ࡌࡉࡉࡀࡒ | ACDHJ ࡀࡉࡃࡄࡉࡁࡀ :ࡇࡃࡄࡉࡁࡀ | ADJ :ࡇࡓࡉࡍࡄ 46 >E :ࡀࡁࡀࡎ | I ࡀࡁࡀ ࡋࡏ :ࡀࡁࡀࡋ | ABCD ࡀࡉࡌࡀࡃ :ࡍࡀࡉࡌࡀࡃ | J ࡊࡀࡋࡉࡃࡋ :ࡊࡉࡋࡉࡃࡋ | H ࡀࡍࡉࡉࡀ :ࡍࡇࡉࡀ 45 I ࡀࡁࡀ ࡋࡏ :ࡀࡁࡀࡋ | A ࡇࡕࡀࡄࡉࡁࡎࡅ; I ࡇࡕࡀࡄࡐࡉࡎࡏࡅ >ACEGH; I ࡀࡉࡊࡓࡀࡆ :ࡀࡉࡊࡓࡀࡆ 48 A ࡀࡉࡉࡅࡊࡎ; C ࡀࡉࡉࡊࡎ :ࡀࡉࡅࡊࡎ | A ࡀࡌࡔࡌ :ࡀࡌࡔࡉࡌ 47 I ࡇࡕࡀࡄࡀࡃࡏ :ࡇࡕࡀࡄࡀࡃࡏࡅ | J ࡊࡀࡋࡉࡃࡋ :ࡊࡉࡋࡉࡃࡋ | C ࡇࡓࡀࡍࡄ; GJ ࡀࡉࡓࡉࡍࡄ :ࡀࡉࡌࡅࡔࡏ | AC ࡍࡀࡈࡓ :ࡍࡉࡈࡓ 49 AC ࡕࡉࡒࡉࡁࡔࡖ; BHJ ࡀࡉࡅࡒࡁࡉࡔࡖ; D ࡀࡉࡅࡒࡁࡉࡔ; I ࡀࡉࡒࡅࡁࡔࡖ :ࡀࡉࡒࡅࡁࡔࡖ | ACIJ ࡇࡋࡁࡀࡊࡕ :ࡇࡋࡁࡀࡊࡃ | EFGJ ࡀࡉࡆࡉࡄࡉࡌ :ࡀࡉࡆࡄࡉࡌ CH ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ ࡀࡁࡀࡋࡅ; I ࡀࡉࡊࡓࡀࡆ ࡀࡁࡀࡎ ࡀࡁࡀࡋࡅ :ࡀࡁࡀࡎ ࡀࡁࡀࡋࡅ | J ࡀࡉࡌࡐࡅࡋ :ࡇࡌࡐࡅࡋ 50 H ࡇࡊࡁࡊࡅ :ࡀࡉࡊࡁࡊࡅ | ACF ࡀࡍࡉࡉࡁ; D ࡀࡍࡉࡉࡀࡁࡀ :ࡀࡍࡉࡉࡁࡀ | B ࡀࡉࡌࡅࡔ; C ࡀࡉࡌࡅࡔࡅࡏ ࡋࡏ :ࡌࡀࡋࡔࡀࡓࡅࡏࡋ | H ࡀࡉࡋࡀࡕࡀ :2ࡇࡋࡀࡕࡀ | J ࡃࡄࡀࡉࡋ :ࡃࡅࡄࡀࡉࡋ | H ࡀࡉࡋࡀࡕࡀ :1ࡇࡋࡀࡕࡀ 53 J ࡀࡉࡒࡁࡉࡔࡖ :ࡇࡒࡁࡉࡔࡖ | B ࡉࡀࡁࡓࡀ; J ࡀࡁࡓࡀ :ࡀࡉࡀࡁࡓࡀ 52 I ࡌࡀࡈ :ࡇࡌࡀࡈ 51 E ࡀࡋࡃࡀࡉ :ࡀࡃࡋࡀࡉ 55 EFGJ ࡇࡋࡕࡀࡒࡁࡀࡔ; H ࡇࡋࡕࡀࡒࡁࡔ; I ࡇࡋࡕࡀࡒࡁࡀࡔࡖ :ࡇࡋࡕࡀࡒࡁࡀࡔࡖ | I ࡉࡀࡁࡔࡍࡉࡏ ࡋࡏ :ࡉࡀࡁࡔࡍࡉࡏࡋ | HJ ࡀࡉࡋࡀࡕࡀ :ࡇࡋࡀࡕࡀ 54 I ࡌࡀࡋࡔࡀࡓࡅࡏ :ࡇࡒࡔࡍࡉ | BE ࡇࡌࡐࡅ ࡋࡏࡅ; G ࡉࡀࡌࡐࡅ ࡋࡏࡅ :ࡇࡌࡐࡅࡋࡅ | BEGIJ ࡀࡉࡓࡕࡔ :ࡀࡉࡓࡕࡔࡏ 56 DJ ࡋࡐࡉࡍ :ࡋࡐࡀࡍ | B ࡀࡓࡕࡔࡏ; J ࡀࡉࡅࡓࡕࡔࡏ :ࡀࡉࡓࡕࡔࡏ | J ࡀࡕࡉࡀࡄ ࡋࡏ :ࡀࡕࡉࡀࡄࡋ ࡊࡀࡋࡁࡀࡊࡕ :ࡊࡀࡋࡁࡉࡊࡃ | >B :ࡏࡌ 58 A ࡀࡉࡄࡀࡉ ࡋࡏ :ࡀࡉࡄࡀࡉࡋ | J ࡇࡉࡉࡆࡉࡄࡖ :ࡇࡉࡆࡉࡄࡖ | EFGJ ࡀࡉࡆࡉࡄࡉࡌ; H ࡀࡉࡉࡆࡉࡄࡉࡌ :ࡀࡉࡆࡄࡉࡌ | G ࡀࡉࡓࡕࡅࡏ :ࡀࡓࡕࡅࡏ 57 J ࡇࡌࡐࡅࡋ ࡇࡒࡔࡍࡉ ACD ࡊࡀࡐࡕࡀࡔ ࡋࡏ :ࡊࡀࡐࡕࡀࡔࡋ | F ࡍࡅࡋࡔࡉࡐࡓࡀࡌࡅ; G ࡊࡀࡋࡔࡀࡓࡔࡀࡌࡅ; J ࡇࡋࡔࡉࡐࡓࡀࡌࡅ :ࡊࡀࡋࡔࡀࡐࡓࡀࡌࡅ | J ࡊࡀࡁࡀࡊࡕࡁ :ࡊࡀࡁࡀࡊࡃࡁ | >BEFHJ; I ࡀࡉࡄࡀࡉ :ࡀࡉࡄࡀࡉ | J

40

45

50

55

Translation | 157

32:36 – 32:59

A clamor of war in Judaea,

A proclamation of war in Jerusalem!485

And they say,

40

“Who had a son and he was stolen away?

Who made a vow486 and elevated487 it?

Who had a son and he was stolen away?

That one has arrived, and she will seek her son.

Who told Battay,488

who instructed Battay,489

Who told Battay,490

to go to Elizabeth and tell her,

“A child is coming to Judaea,

a prophet is coming to Jerusalem!

A child is coming to Judaea,

a guide is standing with him.

His mouth resembles yours,

and his lips those of elder father Zechariah, his father.

45 His eyes resemble yours,

and his eyebrows, elder father Zechariah, his father.

His nose resembles yours,

and his hands, elder father Zechariah, his father.”

Hearing this, Elizabeth

went out without a veil.

Seeing this, elder father Zechariah

wrote her divorce papers.

The sun muttered from in the sky,

and the moon from amidst the stars

50 The sun opened his mouth,

“Elder father Zechariah,

and spoke to the elder father in Jerusalem, the great dotard whose reason has aged and gone,

like an Arab whose fate has abandoned him. A child is coming to Judaea,

a prophet is coming to Jerusalem!

A child is coming to Judaea,

and yet you divorce Elizabeth?491

55 When the child saw the woman,

they disembarked down from the clouds.

They disembarked down from the clouds,

and he kisses Elizabeth’s mouth.

Seeing this, Excellent Ennosh

said to John in Jerusalem,

“What is written to you, John,

and explained to you492 in your scroll,

to kiss a Jewish woman on her mouth?”

485 486 487 488 489 490 491 492

EGHIJ add “in the world in Jerusalem.” In I, “in the world” is understruck. Clearly nedri means “a vow” here rather than “vows.” Based on the variant in EFG. ABCD have “completed it,” and HIJ have “asked it.” In any case, the referent nedri is singular. ACD “my house,” HJ “the house.” ACDHJ “my house.” C “my house,” J “the house.” Literally “until you divorce Elizabeth.” F “to them,” J “to him.”

‫‪158 | Text‬‬

‫‪60‬‬

‫‪65‬‬

‫‪70‬‬

‫ࡌࡀࡋࡉࡋ ࡉࡀࡄࡉࡀ ࡅࡋࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ‬ ‫ࡀࡀࡍ ࡕࡔࡀ ࡉࡀࡄࡓࡉࡀ ࡃࡀࡓࡉࡕ ࡁࡀࡊࡓࡎࡇ‬ ‫ࡋࡀࡃࡊࡅࡓ ࡏࡋࡇ ࡄࡀࡔࡕࡀ ࡏࡋࡀࡉ ࡋࡀࡀࡊࡃࡅࡓ‬ ‫ࡄࡉࡏࡍࡋࡀ ࡈࡅࡁࡇ ࡅࡕࡅࡌ ࡈࡅࡁࡇ‬ ‫ࡂࡀࡁࡓࡀ ࡖࡀࡐࡓࡀ ࡀࡁࡅࡉࡀ ࡅࡏࡌࡇ‬ ‫ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡉࡀࡄࡉࡀ‬ ‫ࡌࡀࡋࡉࡋ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ‬ ‫ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡁࡉࡀࡋࡃࡀ‬ ‫ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡁࡉࡀࡋࡃࡀ‬ ‫ࡌࡀࡋࡉࡋ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ‬ ‫ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡁࡉࡀࡋࡃࡀ‬ ‫ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡁࡉࡀࡋࡃࡀ‬

‫ࡖࡉࡍࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ‬ ‫ࡀࡅࡊࡀࡕ ࡖࡃࡀࡉࡓࡉࡀ ࡉࡀࡒࡍࡉࡀ ࡅࡊࡋࡄࡅࡍ‬ ‫ࡌࡉࡉࡍࡔࡒࡇ ࡋࡄࡅࡃࡀࡉࡕࡀ ࡋࡅࡐࡌࡇ‬ ‫ࡋࡂࡀࡁࡓࡀ ࡖࡀࡁࡅࡉࡀ ࡅࡏࡌࡇ ࡀࡐࡓࡀ‬ ‫ࡋࡀࡉࡉࡕ ࡀࡅࡊࡀࡕࡇ ࡁࡀࡋࡌࡀ‬ ‫ࡏࡃࡀ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ ࡖࡉࡀࡄࡉࡀ ࡄࡀࡉࡊࡌࡀ ࡄࡅ‬ ‫ࡋࡔࡀࡌࡉࡔ ࡖࡉࡍࡌࡀࡓࡋࡇ ‖ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ‬ ‫ࡂࡀࡁࡓࡀ ࡖࡌࡀࡋࡀࡊ ࡔࡀࡃࡓࡇ‬ ‫ࡀࡋࡌࡀ ࡖࡁࡀࡉࡉࡀࡍࡋࡇ ࡀࡉࡍࡍ‬ ‫ࡅࡋࡎࡉࡓࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ‬ ‫ࡂࡀࡁࡓࡀ ࡖࡌࡀࡋࡀࡊ ࡔࡀࡃࡓࡇ‬ ‫ࡀࡋࡌࡀ ࡖࡁࡀࡉࡉࡀࡍࡋࡇ ࡀࡉࡍࡍ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫]‪[122‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬ ‫ࡉࡀࡄࡉࡀ ࡃࡀࡓࡉࡔ ࡁࡋࡉࡋࡅࡉࡀ‬

‫ࡉࡅࡄࡀࡀࡍ ࡁࡓࡀࡌࡔࡉࡀ ࡖࡋࡉࡋࡉࡀ‬ ‫ࡅࡀࡌࡀࡓ ࡖࡋࡀࡅ ࡁࡀࡋࡄࡅࡃࡀࡉ ࡀࡀࡍ‬

‫ࡁࡒࡀࡋࡀࡉ ࡂࡀࡓࡂࡋࡉࡀ ࡀࡍࡉࡃࡉࡀ‬ ‫ࡆࡉࡒࡀ ࡋࡂࡀࡈ ࡔࡉࡃࡒࡀ‬ ‫ࡔࡀࡌࡉࡔ ࡅࡎࡉࡓࡀ ࡁࡀࡉࡊࡀࡍ‬ ‫ࡌࡔࡉࡄࡀ ࡋࡅࡐࡌࡇ ࡉࡐࡄࡕࡇ‬ ‫ࡔࡀࡋࡉࡕࡀࡊ ࡉࡀࡄࡉࡀ ࡁࡄࡉࡉࡀ ‖ ࡓࡁࡉࡀ‬ ‫ࡔࡀࡋࡉࡕࡀࡊ ࡉࡀࡄࡉࡀ ࡁࡏࡅࡄࡓࡀ ࡖࡀࡆࡋࡉࡁࡇ‬ ‫ࡀࡌࡀࡓࡋࡉࡀ ࡎࡉࡉࡊࡀࡍ ࡖࡀࡑࡅࡓࡏࡉࡋ‬ ‫ࡗ ࡀࡍࡒࡐࡀ ࡉࡍࡔࡉࡌࡕࡀ ࡌࡍ ࡀࡐࡂࡓࡀ‬ ‫ࡅࡏࡋ ࡌࡀࡄࡅ ࡃࡀࡌࡉࡀ‬

‫ࡅࡌࡀࡓࡀࡊࡁࡀࡕࡀ ࡌࡉࡎࡕࡀࡄࡀࡐࡍ‬ ‫ࡅࡏࡕࡉࡁ ࡁࡀࡑࡃࡉࡀ ࡀࡋࡌࡀ‬ ‫ࡀࡓࡒࡀ ࡅࡏࡔࡅࡌࡉࡀ ࡌࡉࡕࡀࡍࡌࡁࡉࡀ‬ ‫ࡅࡋࡇ ࡖࡉࡀࡄࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ ࡁࡏࡅࡓࡀࡔࡋࡀࡌ‬ ‫ࡅࡁࡄࡀࡁࡔࡀࡁࡀ ࡖࡉࡀࡒࡉࡓ ࡔࡅࡌࡇ‬ ‫ࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ ࡅࡋࡀࡌࡉࡎࡕࡀࡓࡊࡉࡀ‬ ‫ࡃࡌࡅࡕࡇ ࡋࡌࡀࡄࡅ ࡃࡀࡌࡉࡀ‬ ‫ࡀࡌࡀࡓࡋࡉࡀ ࡁࡌࡀࡄࡅ ࡌࡉࡕࡋࡀࡁࡔࡀ‬ ‫ࡁࡂࡀࡅࡇ ࡖࡀࡐࡂࡓࡀ ࡁࡀࡈࡋࡀ‬

‫]‪[123‬‬

‫‪ࡇࡒࡔࡍࡉࡉࡌࡋ :ࡇࡒࡔࡍࡉࡉࡌ | I ࡓࡅࡃࡊࡀࡀࡋ; J ࡓࡅࡃࡊࡀ :ࡓࡅࡃࡊࡀࡀࡋ 62 J ࡀࡍࡒࡀࡉ :ࡀࡉࡍࡒࡀࡉ | G ࡀࡓࡉࡀࡃࡖ :ࡀࡉࡓࡉࡀࡃࡖ | EFGH ࡀࡔࡕࡏ :ࡀࡔࡕ 61 J ࡀࡉࡋࡓࡀࡌࡍࡉࡖ :ࡇࡋࡓࡀࡌࡍࡉࡖ 60‬‬ ‫‪C ࡇࡕࡀࡊࡅࡀࡖ :ࡇࡕࡀࡊࡅࡀ 64 I ࡀࡓࡁࡀࡂ ࡋࡏ :ࡀࡓࡁࡀࡂࡋ | J ࡀࡉࡁࡅࡈ :2ࡇࡁࡅࡈ | HIJ ࡌࡅࡕ :ࡌࡅࡕࡅ | J ࡀࡉࡁࡅࡈ :1ࡇࡁࡅࡈ | GHIJ ࡀࡋࡍࡉࡉࡄ :ࡀࡋࡍࡏࡉࡄ 63 AD ࡇࡌࡐࡅ ࡋࡏ :ࡇࡌࡐࡅࡋ | HIJ‬‬ ‫‪ࡊࡀࡋࡀࡌࡖ ࡀࡓࡁࡀࡂ ࡀࡃࡋࡀࡉࡁ ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏ 67 BH ࡔࡉࡌࡀࡔࡋࡅ :ࡔࡉࡌࡀࡔࡋ | >FG :ࡀࡓࡕࡅࡏ 66 C ࡌࡊࡉࡀࡄ :ࡀࡌࡊࡉࡀࡄ | >J :ࡀࡉࡄࡀࡉࡖ | EFGHIJ ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 65‬‬ ‫ࡔࡀࡃࡓࡇ‪:ࡌࡀࡋࡔࡀࡓࡅࡏࡁ 69 A ࡇࡋࡍࡀࡀࡉࡀࡁࡖ; C ࡇࡋࡍࡀࡉࡀࡁࡖ; I ࡇࡋࡍࡀࡉࡉࡀࡁࡖ :ࡇࡋࡍࡀࡉࡉࡀࡁࡖ | >BEFGHJ; I ࡀࡃࡋࡀࡉࡁ :ࡀࡃࡋࡀࡉࡁ | J ࡇࡋࡅࡓࡄࡀࡃࡆࡏ :ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏ 68 >J :‬‬ ‫ࡁࡅࡓࡀࡔࡋࡀࡌ ‪I ࡀࡃࡋࡀࡉࡁ ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏ :ࡀࡃࡋࡀࡉࡁ ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏ | J ࡇࡋࡅࡓࡄࡀࡃࡆࡏ :ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏ 71 >BEFJ; I ࡀࡓࡁࡀࡂ :ࡀࡓࡁࡀࡂ | J ࡇࡋࡅࡓࡄࡀࡃࡆࡏ :ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏ 70 E‬‬ ‫;ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ‪AC ࡍࡀࡀࡄࡅࡉࡅ :ࡍࡀࡀࡄࡅࡉ 73 HJ ࡊࡀࡋࡏ :ࡊࡀࡋ 72 G ࡍࡍࡏࡀ :ࡍࡍࡉࡀ | ACD ࡇࡋࡍࡀࡀࡉࡀࡁࡖ :ࡇࡋࡍࡀࡉࡉࡀࡁࡖ | J ࡀࡌࡋࡀ ࡀࡌࡋࡀ :ࡀࡌࡋࡀ | >J :ࡀࡃࡋࡀࡉࡁ | >B; EGH‬‬ ‫ࡁࡓࡀࡌࡔࡉࡀ‪:ࡍࡀࡊࡉࡀࡁ | I ࡔࡉࡌࡀࡔࡖ :ࡔࡉࡌࡀࡔ 3 D ࡀࡉࡃࡉࡑࡀࡁ :ࡀࡉࡃࡑࡀࡁ 2 D ࡀࡉࡃࡍࡀ :ࡀࡉࡃࡉࡍࡀ | C ࡀࡉࡋࡂࡓࡉࡂ :ࡀࡉࡋࡂࡓࡀࡂ | ACD ࡉࡀࡋࡀࡒ ࡍࡌ :ࡉࡀࡋࡀࡒࡁ 1 AC ࡀࡔࡌࡉࡓࡁ :‬‬ ‫ࡁࡀࡉࡊࡍ ‪ࡀࡉࡄࡀࡉࡋ ࡇࡋࡅ; J ࡀࡉࡄࡀࡉ ࡋࡏࡅ :ࡀࡉࡄࡀࡉࡖ ࡇࡋࡅ 4 ABC ࡀࡉࡁࡍࡀࡕࡉࡌ; D ࡀࡉࡍࡁࡍࡀࡕࡉࡌ; HJ ࡇࡁࡌࡍࡀࡕࡉࡌ :ࡀࡉࡁࡌࡍࡀࡕࡉࡌ | EFGHI ࡀࡉࡌࡅࡔࡅ; J ࡀࡌࡅࡔࡅ :ࡀࡉࡌࡅࡔࡏࡅ | EFGHJ‬‬ ‫‪BEFGJ ࡊࡀࡕࡈࡉࡋࡀࡔ; H ࡊࡕࡈࡉࡋࡀࡔ :ࡊࡀࡕࡉࡋࡀࡔ 6 J ࡀࡉࡌࡅࡔ :ࡇࡌࡅࡔ | >B; D ࡀࡉࡉࡀࡄࡁ :ࡀࡉࡉࡄࡁ | BEFGJ ࡊࡀࡕࡈࡉࡋࡀࡔ; H ࡊࡕࡈࡉࡋࡀࡔ :ࡊࡀࡕࡉࡋࡀࡔ 5 ACDI‬‬ ‫‪ࡀࡓࡂࡐࡀࡖ ࡇࡅࡀࡂࡁ ࡀࡉࡌࡀࡃ ࡅࡄࡀࡌ ࡋࡏࡅ | HI ࡅࡄࡀࡌࡋࡅ :ࡅࡄࡀࡌ ࡋࡏࡅ 9 GJ ࡇࡋࡓࡀࡌࡀ :ࡀࡉࡋࡓࡀࡌࡀ 8 B ࡍࡀࡊࡉࡎ; D ࡀࡍࡉࡊࡉࡉࡎ :ࡍࡀࡊࡉࡉࡎ | I ࡀࡉࡋࡓࡀࡌࡀࡅ; J ࡇࡋࡓࡀࡌࡀ :ࡀࡉࡋࡓࡀࡌࡀ 7‬‬ ‫ࡁࡀࡈࡋࡀ‪>J :‬‬

Translation | 159

32:60 – 33:9

60

John speaks and says

to Excellent Ennosh in Jerusalem,

“Nine months I dwelt in her womb,

just like all infants do,

It wasn’t hard for her, now it isn’t hard for me

to kiss a Jewish woman on her mouth.

Even so, let there be kindness upon kindness

to the man who repays his father and mother.

The man who repays his father and mother,

there is none like him in the world.”

65 When John said this,493

Excellent Ennosh knew that John was wise.

Excellent Ennosh spoke

to the sun in Jerusalem, saying

“I kept the child safe,

the man sent by an angel.494

I kept the child safe,

as long as we desired it.”

Excellent Ennosh spoke

to the moon in Jerusalem, saying

70 “I kept the child safe,

the man sent by an angel.

I kept the child safe,

so long as we desired it.”

The victorious Life speaks,

and the man who went here triumphs!

John preaches at night,

Johannes in the evenings of the night.

John preaches in the night,

and says, “Do I not stand alone?”

33. At my voice, spheres shake,

and chariots are overturned,

the storm grows silent,

and settles down in the world’s wastelands,

the sun and the moon weep,

and earth and heaven mourn.

Christ opened his mouth,

and said to John in Jerusalem,

5 “I hereby ask you, John, by the Great Life495

and Sunday, whose name is precious,

I hereby ask you, John, by the way496

the righteous elect go, without being held back,

Tell me, the form of Sowriel’s knife,

what does it look like?

When the soul leaves the body,

tell me, with what is it dressed,

and what does it resemble

within the mortal body?497

493 494 495 496 497

EFGHIJ “so.” Or “king.” Line 67 is missing from J. BEFGHJ “I have given you authority, John, by the Great Life.” BEFGHJ “I have given you authority, John, by the way.” Line 9 is missing from J.

160 | Text

ࡀࡊࡓࡀࡕࡎࡉࡌࡅ ࡀࡓࡂࡐࡀࡁ ࡀࡌࡉࡀࡄࡖ ࡀࡊࡓࡀࡕࡎࡉࡌࡅ ࡀࡃࡅࡀࡅ ࡀࡉࡓࡅࡈࡁ ࡀࡐࡒࡍࡀࡖ ࡀࡃࡅࡀࡅ ࡀࡉࡓࡐࡉࡁ ࡀࡐࡋࡍࡀࡖ ࡍࡀࡌࡋࡀࡔࡀࡋࡅ ࡇࡉࡌࡉࡃ ࡍࡀࡉࡕࡀࡅ ࡇࡕࡄࡉࡃࡉࡒࡁ ࡀࡃࡒ

[124]

[125]

ࡀࡉࡃࡓࡅࡃ ࡍࡌ ࡀࡕࡍࡀࡌ ࡀࡉࡁࡍࡉࡖ ࡀࡊࡓࡀࡕࡎࡉࡌࡅ ࡀࡓࡂࡐࡀࡁ ࡀࡌࡉࡀࡄࡖ ࡀࡃࡅࡀࡅ ࡀࡉࡓࡐࡉࡁ ࡀࡐࡋࡍࡀࡖ ࡀࡊࡓࡀࡕࡔࡉࡌࡅ ࡀࡉࡓࡅࡈࡁ ࡀࡐࡒࡍࡀࡖ ࡀࡋࡈࡀࡁ ࡀࡓࡂࡐࡀࡁ ࡀࡋࡉࡀࡌࡅ ࡀࡒࡋࡀࡎ ࡀࡅࡉࡆࡖ ࡀࡔࡅࡁࡋࡀࡁ ࡀࡉࡅࡀࡄ ࡀࡕࡀࡔࡏ ࡕࡀࡋࡕ ࡇࡋࡏ ࡒࡉࡁࡀࡔ ࡀࡕࡀࡔࡏ ࡕࡀࡋࡕ ࡀࡋࡅࡍࡀࡓࡀࡕ ࡀࡉࡓࡒࡉࡌ ࡀࡉࡍࡕࡉࡓࡅࡄ ࡇࡋࡏ ࡒࡉࡁࡀࡔ ࡀࡉࡔࡁࡀࡓࡃ ࡀࡋࡄࡀࡔ ࡀࡊࡉࡓࡅࡁࡅ ࡀࡉࡓࡂࡉࡋ ࡍࡌ ࡀࡁࡓࡀࡒ ࡑࡀࡋࡀࡄࡋ ࡀࡉࡕࡀࡅ ࡀࡈࡂࡀࡋ ࡀࡁࡉࡋࡁ ࡀࡉࡕࡀࡅ ࡋࡀࡌࡀࡂࡕࡉࡌ ࡇࡓࡀࡌࡋࡅ ࡀࡔࡁࡊࡀ ࡍࡇࡀࡔࡉࡋ ࡎࡊࡀࡓࡊࡀࡉࡌࡅ ࡀࡁࡎࡍࡀ ࡇࡋࡓࡀࡌࡀ ࡇࡋࡕࡀࡓࡈࡍࡀ ࡀࡓࡂࡐࡀࡋ ࡅࡄࡀࡌࡋ ࡉࡀࡔࡅࡁࡋ ࡍࡀࡉࡅࡄࡀ ࡋࡉࡏࡓࡅࡑࡀ

ࡀࡕࡌࡉࡔࡍࡉ ࡀࡉࡌࡀࡃ ࡀࡌࡃࡋ ࡀࡌࡋࡉࡃࡏ ࡀࡕࡌࡉࡔࡍࡉ ࡀࡉࡌࡀࡃ ࡀࡒࡉࡆࡋ ࡀࡌࡋࡉࡃࡏ ࡀࡕࡌࡉࡔࡍࡉ ࡀࡉࡌࡀࡃ ࡀࡋࡀࡈࡋ ࡀࡌࡋࡉࡃࡏ ࡀࡉࡄࡀࡉ ࡀࡄࡉࡔࡌ ࡓࡀࡌࡀ ࡀࡆࡀࡄ ࡗ ࡓࡀࡌࡀࡅ ࡀࡓࡅࡍࡄࡖ ࡀࡌࡀࡓ ࡊࡀࡋࡀࡌࡋ ࡇࡋࡎࡀࡄ ࡀࡕࡌࡉࡔࡍࡉ ࡀࡉࡌࡀࡃ ࡀࡌࡃࡋ ࡅࡀࡋ ࡀࡕࡌࡉࡔࡍࡉ ࡀࡉࡌࡀࡃ ࡀࡋࡀࡈࡋ ࡅࡀࡋ ࡀࡕࡌࡉࡔࡍࡉ ࡀࡉࡌࡀࡃ ࡀࡒࡉࡆࡋ ࡅࡀࡋ ࡀࡕࡌࡉࡔࡍࡉ ‖ ࡐࡀࡐࡉࡏ ࡐࡀࡉࡌ ࡀࡌࡋࡀࡔࡌࡖ ࡀࡕࡌࡉࡔࡍࡉ ࡗ ࡋࡉࡏࡓࡅࡑࡀࡖ ࡍࡀࡊࡉࡉࡎ ࡇࡓࡁࡉࡃࡉࡌࡋ ࡇࡋࡏ ࡁࡉࡄࡓࡀࡎࡌ ࡗ ࡍࡀࡉࡐࡀ ࡍࡌ ࡇࡋࡏ ࡒࡉࡁࡀࡔ ࡀࡃࡄ ࡒࡐࡀࡉࡌ ࡀࡕࡉࡀࡕࡉࡋࡕ ࡀࡕࡀࡔࡏ ࡀࡕࡌࡉࡔࡍࡉ ࡀࡕࡀࡔࡏ ࡀࡆࡂࡀࡓ ࡗ ࡀࡊࡉࡓࡅࡁࡅ ࡀࡉࡓࡂࡉࡋ ࡍࡌ ࡀࡋࡄࡀࡔ ࡑࡀࡋࡀࡄ ࡍࡌ ࡀࡋࡄࡀࡔ ࡀࡐࡋࡍࡀ ࡀࡉࡃࡀࡄࡁ ࡊࡀࡆࡉࡀࡄ ࡑࡀࡍࡀࡂ ࡇࡕࡀࡄࡐࡉࡎࡅ ࡐࡇࡑࡅࡓࡐࡀࡅ ࡍࡇࡉࡀ ࡇࡋࡁࡉࡕࡏ ࡍࡇࡉࡁࡂ ࡋࡏ ࡋࡉࡏࡓࡅࡑࡀ ࡀࡕࡌࡉࡔࡍࡉ ‖ ࡀࡉࡒࡐࡅ ࡇࡋࡀࡓࡌࡀ ࡀࡉࡋࡕࡀࡐࡒࡀࡌ ࡉࡀࡓࡂࡐࡀ ࡍࡌ ࡍࡀࡉࡕࡀࡅ ࡍࡀࡐࡒࡀࡅ ࡉࡀࡔࡅࡁࡋ ࡇࡋࡓࡀࡌࡀ

:ࡀࡄࡉࡔࡌ 13 C ࡀࡉࡓࡐࡉࡁࡀ :ࡀࡉࡓࡐࡉࡁ | H ࡉࡌࡀࡃ :ࡀࡉࡌࡀࡃ | ACD ࡀࡋࡀࡋࡈࡋ :ࡀࡋࡀࡈࡋ 12 C ࡀࡓࡂࡐࡀࡁࡀ :ࡀࡓࡂࡐࡀࡁ | >D :ࡀࡕࡌࡉࡔࡍࡉ | AD ࡀࡌࡆࡉࡋ :ࡀࡌࡃࡋ | >J :ࡀࡌࡋࡉࡃࡏ 10 A ࡀࡉࡁࡍࡉ; H ࡉࡁࡍࡉࡖ :ࡀࡉࡁࡍࡉࡖ | >E :ࡀࡌࡀࡓ | J ࡀࡉࡋࡎࡀࡄ :ࡇࡋࡎࡀࡄ 15 BJ ࡀࡌࡉࡃ; EFH ࡇࡌࡉࡃ :ࡇࡉࡌࡉࡃ | B ࡀࡃࡒ ࡇࡕࡄࡉࡃࡉࡒࡁ; IJ ࡇࡕࡄࡉࡃࡀࡒࡁ :ࡇࡕࡄࡉࡃࡉࡒࡁ | I ࡀࡄࡉࡔࡌ

:ࡀࡓࡂࡐࡀࡁ 16 J ࡀࡕࡌࡉࡔࡍࡉ ࡀࡉࡌࡀࡃ ࡀࡋࡀࡈࡋ ࡅࡀࡋ ࡀࡊࡓࡀࡕࡎࡉࡌࡅ ࡀࡓࡂࡐࡀࡁ ࡀࡌࡉࡀࡄࡖ :ࡀࡕࡌࡉࡔࡍࡉ ࡀࡉࡌࡀࡃ ࡀࡋࡀࡈࡋ ࡅࡀࡋ ࡀࡊࡓࡀࡕࡎࡉࡌࡅ ࡀࡓࡂࡐࡀࡁ ࡀࡌࡉࡀࡄࡖ 17–16 AD ࡀࡌࡆࡋ; B ࡀࡌࡃ :ࡀࡌࡃࡋ 16

J ࡌࡉࡔࡍࡀ :ࡀࡕࡌࡉࡔࡍࡉ 20 C ࡀࡓࡂࡐࡀࡁࡀ :ࡀࡓࡂࡐࡀࡁ 19 J ࡀࡓࡅࡈࡁ :ࡀࡉࡓࡅࡈࡁ | ACD ࡀࡐࡋࡍࡀࡖ :ࡀࡐࡒࡍࡀࡖ 18 J ࡀࡉࡃࡅࡀࡅ :ࡀࡃࡅࡀࡅ | ACD ࡀࡋࡀࡋࡈࡋ :ࡀࡋࡀࡈࡋ 17 C ࡀࡓࡂࡐࡀࡁࡀ

E fragment 3 ends :1ࡇࡋࡏ 22 ACDHJ ࡀࡕࡀࡋࡕ :ࡕࡀࡋࡕ | B ࡍࡀࡊࡉࡎ :ࡍࡀࡊࡉࡉࡎ 21 A ࡀࡉࡔࡅࡁࡋࡀࡁ; C ࡀࡔࡅࡁࡋࡁ :ࡀࡔࡅࡁࡋࡀࡁ | AD ࡀࡌࡋࡀࡔࡌ; I ࡀࡌࡋࡀࡔࡌࡖ :ࡀࡌࡋࡀࡔࡌࡖ ABDH ࡒࡀࡁࡔ :ࡒࡉࡁࡀࡔ | CFGI ࡀࡉࡕࡀࡔࡏ :ࡀࡕࡀࡔࡏ | ACDJ ࡀࡕࡀࡋࡕ :ࡕࡀࡋࡕ | A ࡇࡓࡉࡃࡉࡌࡋ; D ࡇࡓࡉࡀࡃࡉࡌࡋ; I ࡇࡓࡁࡃࡉࡌࡋ; J ࡇࡓࡁࡀࡃࡉࡌࡋ :ࡇࡓࡁࡉࡃࡉࡌࡋ | >B; here

:ࡀࡉࡔࡁࡀࡓࡃ | J ࡒࡐࡉࡉࡌ :ࡒࡐࡀࡉࡌ | BD ࡀࡕࡉࡀࡕࡀࡋࡕ; H ࡀࡕࡉࡀࡕࡉࡋࡕ :ࡀࡕࡉࡀࡕࡉࡋࡕ 24 FGHJ ࡀࡉࡓࡀࡒࡌ; I ࡀࡉࡓࡒࡉࡌ :ࡀࡉࡓࡒࡉࡌ | ABD ࡒࡀࡁࡔ; H ࡒࡉࡁࡔ; J ࡒࡉࡁࡀࡔࡅ :ࡒࡉࡁࡀࡔ 23

ࡀࡋࡄࡀࡔ ࡀࡋࡄࡀࡔ :ࡀࡊࡉࡓࡅࡁࡅ ࡀࡉࡓࡂࡉࡋ ࡍࡌ ࡀࡋࡄࡀࡔ ࡀࡋࡄࡀࡔ 26–25 CJ ࡀࡊࡉࡓࡉࡁࡅ; G ࡊࡇࡓࡅࡁࡅ :ࡀࡊࡉࡓࡅࡁࡅ | A ࡇࡓࡂࡉࡋ :ࡀࡉࡓࡂࡉࡋ | >B :ࡀࡆࡂࡀࡓ 25 I ࡀࡉࡔࡁࡀࡓࡃ; J ࡀࡔࡁࡀࡓࡃ AD ࡑࡀࡋࡀࡄࡁ :ࡑࡀࡋࡀࡄࡋ | G ࡊࡇࡓࡅࡁࡅ :ࡀࡊࡉࡓࡅࡁࡅ | B ࡊࡇࡓࡅࡁ :ࡀࡊࡉࡓࡅࡁࡅ ࡀࡉࡓࡂࡉࡋ | A ࡇࡓࡂࡉࡋ :ࡀࡉࡓࡂࡉࡋ | >D; J ࡀࡋࡄࡉࡔ :ࡀࡋࡄࡀࡔ 26 >C; I ࡀࡊࡉࡓࡅࡁࡅ ࡀࡉࡓࡂࡉࡋ ࡍࡌ A ࡇࡕࡀࡄࡉࡁࡎࡅ; BH ࡇࡕࡀࡄࡐࡉࡎࡏࡅ :ࡇࡕࡀࡄࡐࡉࡎࡅ | J ࡍࡇࡉࡀࡅ :ࡍࡇࡉࡀ 29 D ࡀࡋࡌࡀࡂࡕࡉࡌ :ࡋࡀࡌࡀࡂࡕࡉࡌ | G ࡊࡀࡆࡉࡀࡄࡅ :ࡊࡀࡆࡉࡀࡄ 28 J ࡍࡌ :ࡍࡌ | AD ࡀࡋࡄࡀࡔࡅ :ࡀࡋࡄࡀࡔ 27 :ࡇࡋࡓࡀࡌࡀ | BGH ࡍࡇࡉࡁࡂࡋ; D ࡍࡀࡉࡁࡉࡂ ࡋࡏ; I ࡍࡇࡉࡁࡂࡋࡏ; J ࡀࡍࡉࡉࡁࡂࡋ :ࡍࡇࡉࡁࡂ ࡋࡏ 30 J ࡀࡍࡉࡀࡔࡉࡋ :ࡍࡇࡀࡔࡉࡋ | BFG ࡎࡊࡀࡓࡊࡀࡉࡌ :ࡎࡊࡀࡓࡊࡀࡉࡌࡅ | FG ࡑࡀࡍࡉࡂ :ࡑࡀࡍࡀࡂ :ࡍࡀࡉࡅࡄࡀ | J ࡉࡀࡋࡕࡀࡐࡒࡀࡌ :ࡀࡉࡋࡕࡀࡐࡒࡀࡌ 33 I ࡇࡋࡀࡓࡌࡀ :ࡇࡋࡀࡓࡌࡀ 32 H ࡀࡉࡋࡕࡀࡓࡈࡍࡀ :ࡇࡋࡕࡀࡓࡈࡍࡀ | J ࡀࡌࡔࡍࡉ :ࡀࡕࡌࡉࡔࡍࡉ | GIJ ࡀࡉ ࡒࡐࡅ :ࡀࡉࡒࡐࡅ 31 C ࡇࡋࡀࡓࡀࡌࡀ >BFGHJ; I ࡇࡋࡓࡀࡌࡀ :ࡇࡋࡓࡀࡌࡀ 35 >BGHJ; I ࡍࡀࡔࡁࡋࡀ :ࡉࡀࡔࡅࡁࡋ 34 BGH ࡍࡀࡔࡅࡁࡋ; D ࡀࡔࡅࡁࡋ :ࡉࡀࡔࡅࡁࡋ | J ࡍࡀࡉࡁࡄࡀ

10

15

20

25

30

35

Translation | 161

33:10 – 33:35

10 Is the soul therefore not like the blood

that warms the body and gets blocked within it?

Is the soul therefore not like the wind,

which goes in the mountains, and gets blocked there?

Is the soul therefore not like the dew,

which falls on the fruit and gets lost?”

When Christ said this, John cried out,

tears come to him without ceasing,

and he says, 15 “May the lofty king of light

20

forbid a share to the dregs!

The soul is not like blood,

which heats up the body and gets blocked.

The soul is not like the dew,498

which falls on the fruit and gets lost.

The soul is not like the wind,

which goes to the mountains and gets blocked.

The soul is tightly wrapped

and brought into the mortal body.

When the soul is yielded,

it rises up in a splendid garment.”

As for Sowriel’s knife,

there are three flames.

When he hurries to take her away,499

he releases the three flames against her.

One he releases against them in the evening,

the other at the cock’s crow,

the third flame he releases against them

at the coming of the rays.

25 When the fire burns, the soul

slips out from the feet and knees.

From the feet and knees she slips,500

and she draws near the hip.

She slips from the hip, and comes forth.

She grabs onto the heart.

Then, she falls on the breasts,

and presses until she is weaned.501

The eyes, face and lips shrink,502

and the tongue rolls back and forth.

30 Sowriel sits on her eyebrows.

“Leave, soul!

He says to her, Why do you still guard the body?”

She says to him, “If you would take me out of my body,

Sowriel, then show me my robe,

dress me,503 take me out, and bring me.” 35 He says to her,504

498 499 500 501 502 503 504

Lines 16b and 17a were missing from J, but have been copied into the space between the lines. AD “to visit her” or “to overtake her.” Line 26a is missing from C. It is present in I, but struck with an underline. For u-l-mārah metgammal “and her lord was shown respect (?),” read almā d-metgamlā. For gānṣā, read gə-nāṣyā. In place of ləbušey ‘my clothes,’ read albšan ‘dress me’ as in I. Missing from BGHJ. Line 35 is missing from BFGHJ.

162 | Text

ࡊࡉࡔࡁࡋࡀࡉࡏ ࡊࡉࡔࡅࡁࡋ ࡊࡉࡉࡅࡀࡄࡏࡖ ࡉࡍࡀࡁࡉࡆ ࡀࡉࡈࡀࡌࡖ ࡀࡉࡓࡐࡉࡀࡔ ࡀࡉࡃࡀࡁࡅࡏ ࡍࡀࡀࡃࡁࡀࡖ ࡀࡉࡋࡕࡀࡔࡉࡁࡋࡀࡌࡅ ࡀࡉࡓࡁࡅࡒ ࡕࡉࡁࡋ ࡀࡉࡅࡈࡌࡀࡖ ࡊࡀࡉࡋࡅ ࡀࡉࡓࡁࡅࡒ ࡕࡉࡁࡋ ࡀࡉࡅࡈࡌࡀࡖ ࡀࡋࡉࡀࡄࡁࡅ ࡀࡉࡃࡔ ࡍࡅࡄࡉࡀࡌࡀࡃࡅࡒ ࡀࡓࡂࡐࡀࡖ ࡀࡊࡌ ࡀࡉࡓࡁࡅࡒ ࡕࡉࡁࡋ ࡍࡉࡋࡆࡀ ࡀࡁࡓࡀ ࡀࡉࡍࡅࡕࡀ ‖ ࡀࡓࡉࡁࡀࡁࡖ ࡀࡌࡋࡀ ࡍࡉࡃࡄࡀࡒࡖ ࡃࡍࡀࡅ ࡀࡍࡄ ࡀࡕࡀࡉࡀࡁࡌࡍࡀ ࡍࡌ ࡀࡉࡍࡔࡏ ࡀࡉࡋࡕࡉࡌ ࡀࡉࡓࡁࡅࡂ ࡍࡅࡉࡒࡉࡋࡎࡅ ࡀࡓࡁࡀࡒࡋࡅ ࡀࡓࡂࡐࡀࡋ ࡀࡉࡅࡒࡁࡉࡔ ࡀࡋࡈࡀࡁ ࡀࡓࡂࡐࡀࡋ ࡀࡉࡅࡉࡔࡍࡉࡏࡅ ࡍࡉࡓࡕ ࡀࡉࡌࡅࡉ ࡊࡀࡀࡄ ࡀࡉࡋࡓࡀࡍࡈࡀ ࡉࡍࡀࡁ ࡀࡍࡉࡉࡁ ࡀࡕࡂࡅࡐࡋࡏ ࡂࡉࡋࡐࡀࡏࡅ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡋ ࡒࡉࡋࡀࡎࡖ ࡀࡋࡑࡈࡏ

[126]

ࡇࡌࡏ ࡎࡀࡊࡓ ࡍࡌ ࡒࡐࡀࡍࡖ ࡀࡉࡔࡉࡁ ࡓࡅࡃࡁ ࡊࡀࡒࡁࡉࡔࡏ ࡍࡀࡀࡖ ࡊࡀࡀࡄ ࡍࡌ ࡊࡉࡐࡒࡀࡉࡏ ࡍࡀࡀ

ࡊࡉࡓࡂࡀࡅ ࡊࡉࡃࡀࡁࡅࡏ ࡉࡀࡕࡉࡀ ࡇࡋࡀࡓࡌࡀ ࡋࡉࡏࡓࡅࡑࡀ ࡕࡉࡃࡏࡀࡋ ࡉࡀࡋࡏ ࡕࡉࡓࡃࡀࡔࡌ ࡋࡀࡂࡉࡋࡅ ࡉࡀࡔࡅࡁࡋ ࡀࡉࡋࡕࡀࡉࡕࡀࡌࡖ ࡇࡋࡓࡀࡌࡀ ࡊࡉࡌࡀࡒࡀ ࡕࡉࡌࡖ ࡊࡀࡉࡋ ࡇࡋࡀࡓࡌࡀ ࡊࡉࡌࡀࡒࡀ ࡕࡉࡌࡖ ࡀࡋࡉࡀࡄࡁ ࡍࡉࡋࡀࡖ ࡃࡍࡀࡅ ࡍࡀࡊࡉࡀࡁࡖ ࡃࡍࡀ ࡀࡓࡂࡐࡀ ࡍࡌ ࡀࡕࡌࡉࡔࡍࡉ ࡀࡐࡒࡍࡀ ࡗ ࡍࡉࡋࡀࡖ ࡃࡍࡀࡅ ࡍࡀࡊࡉࡀࡁࡖ ࡃࡍࡀ ࡀࡋࡈࡀࡁ ࡀࡓࡂࡐࡀࡋ ࡀࡉࡅࡌࡀࡈࡅ ࡀࡉࡍࡅࡕࡀ ࡀࡓࡉࡁࡋ ࡀࡉࡅࡌࡀࡈ ࡓࡀࡌࡀࡔ ࡀࡉࡋࡕࡉࡌ ࡀࡌࡀࡄࡋ ࡋࡊࡀࡀࡅ ࡈࡀࡂࡋ ࡀࡎࡊࡀ ࡍࡅࡕࡀࡅ ࡋࡉࡏࡓࡅࡑࡀ ࡕࡉࡉࡀࡁ ࡅࡏ ࡀࡕࡔࡀࡄ ࡀࡉࡋࡕࡏࡖ ࡋࡊࡅ ࡍࡀࡁࡀࡃࡆࡏ ࡉࡀࡃࡄࡉࡁࡀ ࡉࡀࡔࡅࡁࡋ ࡀࡓࡃࡏࡅ ࡇࡋࡓࡀࡌࡀ ࡀࡃࡋࡀࡉ ࡊࡀࡏ ࡏࡌ ࡀࡉࡅࡋࡉࡀ ࡇࡌࡏࡁ ࡓࡀࡌࡊࡀࡕࡏࡅ ࡊࡍࡉࡁ ࡀࡍࡉࡉࡁ ࡀࡕࡂࡅࡐࡋ ࡕࡉࡂࡋࡐࡀࡖ ࡔࡅࡁࡋ ࡊࡀࡅࡔࡄࡖ ࡀࡔࡅࡁࡋࡅ

H ࡊࡉࡔࡉࡁࡋࡀࡉࡏ :ࡊࡉࡔࡁࡋࡀࡉࡏ | HJ ࡊࡀࡔࡅࡁࡋ :ࡊࡉࡔࡅࡁࡋ | BDH ࡊࡀࡉࡅࡀࡄࡏࡖ :ࡊࡉࡉࡅࡀࡄࡏࡖ | >AD; C ࡊࡀࡓࡂࡀࡅ :ࡊࡉࡓࡂࡀࡅ | J ࡊࡀࡃࡀࡁࡅࡏ :ࡊࡉࡃࡀࡁࡅࡏ | >C :ࡉࡀࡕࡉࡀ 36

GH ࡀࡉࡔࡅࡁࡋ :ࡉࡀࡔࡅࡁࡋ 40 J ࡀࡉࡃࡀࡁࡏ :ࡀࡉࡃࡀࡁࡅࡏ | F ࡀࡉࡓࡃࡀࡔࡌ; J ࡕࡀࡓࡃࡀࡔࡌ :ࡕࡉࡓࡃࡀࡔࡌ | B ࡋࡀࡂࡀࡋࡅ; J ࡋࡉࡂࡉࡋࡅ :ࡋࡀࡂࡉࡋࡅ 39 >AD; C ࡊࡉࡔࡅࡁࡋࡀࡉࡏࡅ;

ࡃࡍࡀ :ࡇࡋࡀࡓࡌࡀ 43

A ࡊࡉࡌࡀࡒࡀࡖ; CJ ࡊࡀࡌࡀࡒࡀ :ࡊࡉࡌࡀࡒࡀ | B ࡊࡀࡉࡋࡖ; C ࡊࡀࡏࡋࡖ :ࡊࡀࡉࡋ 42 >J :ࡇࡋࡓࡀࡌࡀ 41 G ࡇࡋࡕࡀࡔࡉࡁࡋࡀࡌࡅ; J ࡉࡀࡋࡕࡀࡔࡉࡁࡋࡀࡌࡅ :ࡀࡉࡋࡕࡀࡔࡉࡁࡋࡀࡌࡅ

G ࡇࡋࡀࡓࡌࡀ ࡀࡊࡌࡖ ࡍࡉࡋࡀ ࡃࡍࡀࡅ ࡍࡊࡉࡀࡁ ࡃࡍࡀ; H ࡇࡋࡀࡓࡌࡀ ࡀࡊࡌࡖ ࡍࡉࡋࡀ ࡃࡍࡀࡅ ࡍࡊࡉࡀࡁ ࡃࡍࡀ; I ࡇࡋࡀࡓࡌࡀ ࡀࡊࡌࡖ ࡍࡉࡋࡀ ࡃࡍࡀࡅ ࡍࡊࡉࡀࡁ ࡃࡍࡀ; J ࡇࡋࡀࡓࡌࡀ ࡀࡊࡌࡖ ࡍࡉࡋࡀ ࡃࡍࡀࡅ ࡍࡊࡉࡀࡁ

:ࡍࡀࡊࡉࡀࡁࡖ 45 >B; J ࡀࡉࡓࡁࡅࡒ ࡕࡉࡁࡋ ࡀࡉࡅࡈࡉࡌࡖ ࡀࡋࡉࡀࡄࡁࡅ ࡊࡀࡌࡀࡒࡀ ࡕࡉࡌࡖ ࡀࡋࡉࡀࡄࡁ :ࡀࡉࡓࡁࡅࡒ ࡕࡉࡁࡋ ࡀࡉࡅࡈࡌࡀࡖ ࡀࡋࡉࡀࡄࡁࡅ ࡊࡉࡌࡀࡒࡀ ࡕࡉࡌࡖ ࡀࡋࡉࡀࡄࡁ 44 >B; C ࡇࡋࡉࡓࡌࡀ; :ࡍࡉࡋࡀࡖ | ACD ࡍࡀࡊࡉࡀࡁ; FGJ ࡍࡊࡉࡀࡁࡖ :ࡍࡀࡊࡉࡀࡁࡖ 47 B ࡀࡓࡂࡐࡀ :ࡀࡉࡃࡔ | B ࡀࡊࡌࡖ :ࡀࡊࡌ | B ࡍࡀࡉࡋࡀ; I ࡍࡉࡋࡀࡖ :ࡍࡉࡋࡀࡖ | ACD ࡍࡀࡊࡉࡀࡁ; FGHJ ࡍࡊࡉࡀࡁ; I ࡍࡀࡊࡉࡀࡁࡖ

ࡀࡋࡈࡀࡁ ࡀࡓࡂࡐࡀࡋ ࡀࡉࡅࡌࡀࡈࡅ ࡀࡉࡍࡅࡕࡀ | >BC; F ࡍࡅࡕࡀ; H ࡀࡓࡉࡁࡀࡁ ࡀࡉࡍࡅࡕࡀ :ࡀࡉࡍࡅࡕࡀ 48 B ࡀࡉࡊࡅࡕࡀ :ࡀࡉࡍࡅࡕࡀ | B ࡍࡉࡓࡃࡀࡄࡀࡒࡖ; C ࡍࡉࡃࡄࡀࡒ :ࡍࡉࡃࡄࡀࡒࡖ | AD ࡍࡀࡉࡋࡀࡖ B ࡀࡕࡀࡉࡀࡍࡁࡍࡀ; H ࡀࡕࡀࡉࡁࡍࡀ; I ࡀࡕࡀࡉࡍࡁࡍࡀ :ࡀࡕࡀࡉࡀࡁࡌࡍࡀ | B ࡀࡉࡔࡍࡉࡏ :ࡀࡉࡍࡔࡏ | >BG :ࡀࡋࡈࡀࡁ | ACD ࡀࡉࡅࡌࡀࡈ :ࡀࡉࡅࡌࡀࡈࡅ | >J :ࡀࡍࡄ ࡀࡕࡀࡉࡀࡁࡌࡍࡀ ࡍࡌ ࡀࡉࡍࡔࡏ ࡍࡅࡕࡉࡀࡅ :ࡍࡅࡕࡀࡅ 51 BFG ࡀࡓࡁࡀࡒ ࡋࡏࡅ; J ࡀࡓࡁࡀࡒࡋࡅ :ࡀࡓࡁࡀࡒࡋࡅ | ACD ࡓࡀࡌࡀࡔࡅ :ࡓࡀࡌࡀࡔ | >C :ࡀࡉࡋࡕࡉࡌ 50 B ࡍࡅࡉࡒࡀࡋࡎࡅ :ࡍࡅࡉࡒࡉࡋࡎࡅ | AD ࡀࡓࡉࡁ ࡋࡏ :ࡀࡓࡉࡁࡋ 49 J ࡇࡋࡓࡉࡍࡈࡀ :ࡀࡉࡋࡓࡀࡍࡈࡀ | J ࡋࡉࡉࡏࡓࡅࡑࡀ :ࡋࡉࡏࡓࡅࡑࡀ | J ࡔࡀࡄ :ࡀࡕࡔࡀࡄ 52 B ࡀࡉࡅࡔࡍࡉࡏࡅ :ࡀࡉࡅࡉࡔࡍࡉࡏࡅ | I ࡀࡌࡄࡀࡋ :ࡀࡌࡀࡄࡋ | FGHJ ࡈࡀࡂࡋࡅ :ࡈࡀࡂࡋ | B ࡍࡍࡅࡕࡀࡅ; J AC ࡀࡕࡂࡅࡐࡋ; D ࡀࡕࡂࡅࡋࡐࡅ :ࡀࡕࡂࡅࡐࡋࡏ | ABD ࡂࡀࡋࡐࡀࡏࡅ; J ࡂࡉࡋࡐࡉࡏࡅ :ࡂࡉࡋࡐࡀࡏࡅ | J ࡀࡉࡋࡕࡅࡏࡖ :ࡀࡉࡋࡕࡏࡖ | ACFI ࡍࡀࡁࡀࡆࡏ :ࡍࡀࡁࡀࡃࡆࡏ 53 B ࡀࡉࡋࡅࡓࡀࡍࡈࡀ; D ࡀࡉࡋࡓࡀࡍࡈ; :ࡇࡋࡓࡀࡌࡀ 55 C ࡀࡉࡋࡑࡈࡏ; GHJ ࡀࡋࡑࡈࡅࡏ; F fragment 3 ends here :ࡀࡋࡑࡈࡏ | AFH ࡀࡉࡔࡅࡁࡋ; C ࡀࡔࡅࡁࡋ :ࡉࡀࡔࡅࡁࡋ | BD ࡀࡓࡉࡃࡏࡅ :ࡀࡓࡃࡏࡅ 54 B ࡀࡍࡉࡁ :ࡀࡍࡉࡉࡁ C ࡀࡉࡌࡏࡁ :ࡇࡌࡏࡁ 57 AC ࡀࡉࡌࡏ :ࡇࡌࡏ | I ࡎࡀࡊࡓ :ࡎࡀࡊࡓ | HJ ࡒࡐࡉࡍࡖ :ࡒࡐࡀࡍࡖ | B ࡊࡀࡀࡉࡌ; GH ࡊࡀࡀࡉࡌࡏ; I ࡊࡀࡀࡏࡌ; J ࡊࡀ ࡊࡀࡀࡉࡌࡏ :ࡊࡀࡏ ࡏࡌ 56 GH ࡀࡉࡋࡓࡀࡌࡀ ABCDHJ ࡊࡀࡐࡒࡀࡉࡏ :ࡊࡉࡐࡒࡀࡉࡏ | ACDHJ ࡊࡍࡀࡁ :ࡊࡍࡉࡁ | D ࡀࡕࡂࡅࡋࡐࡅ :ࡀࡕࡂࡅࡐࡋ | J ࡕࡀࡂࡋࡐࡀࡖ :ࡕࡉࡂࡋࡐࡀࡖ 58 G ࡊࡉࡒࡁࡉࡔࡏ :ࡊࡀࡒࡁࡉࡔࡏ

40

45

50

55

Translation | 163

33:36 – 33:59

“First bring me your works, and your labor,

then I shall show you your clothes and clothe you.”

She says to him, “I did not know, Sowriel,

that my time is coming,

and you are quickly sending for me,

so I could do good works,

40 so you might bring forth my robe

and clothe me within it.”

He says to her, “Has no one died before you,

and was no one carried out to the cemetery?”

She says to him,505 “By the power of those dead before me, 45 The crying women and wailing men trembled,

and the power of those taken to the cemetery.506 as the body was laid before them.

When the soul leaves the body,

four go out to the graveyard.

The crying women and wailing 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 mourning.507

They filled the shaft,

and the grief-stricken508 men rose up.

50 The grief-stricken quickly

left behind the body and the grave.

They came, grabbed a cup, ate some bread,

and forgot about the mortal body.

Now, Sowriel, if you want,

let me stay here for two days,

I shall sell all my possessions

and distribute them among my children,

and I shall take my clothing with me,

the garment that rises up to light’s place.”

55 He says to her,

“Has there ever been a child

who left his mother’s body,

but was brought back to his mother,

such that I would leave you in the wicked’s abode,

so you can divide things among your children?

I shall carry you out of here,

so put on the robe of darkness,

505 Line 43 is missing from B. GHIJ all have “The crying women and wailing men trembled. She said to him.” In I, “the crying women and wailing men” is understruck. 506 Line 44 is missing from B. 507 Line 48 is missing from J. 508 Unclear. It appears to be a medio-passive participle from the same verb that also yielded ālin in lns. 45 and 47.

‫‪164 | Text‬‬

‫‪60‬‬

‫ࡖ‖ࡋࡀࡏࡆࡃࡀࡄࡀࡓࡕ ࡁࡂࡅ ࡕࡉࡁࡉࡋ‬ ‫ࡕࡉࡕࡀࡍࡈࡀࡓ ࡁࡉࡕ ࡁࡉࡔࡉࡀ‬

‫ࡅࡋࡀࡓࡄࡀࡌࡕࡉࡀ ࡏࡋ ࡏࡅࡄࡓࡉࡊ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡀࡋࡌࡀ ࡖࡁࡀࡈࡋࡀ ࡏࡔࡅࡌࡉࡀ ࡅࡀࡓࡒࡀ‬

‫]‪[127‬‬

‫ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫‪10‬‬

‫‪15‬‬

‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡌࡉࡓࡉࡀࡉ ࡀࡀࡍ ࡕࡐ ࡌࡀࡋࡉࡊࡀ ࡖࡁࡀࡁࡉࡋ‬ ‫ࡉࡀࡃࡋࡅࡍ ࡉࡀࡄࡅࡈࡀࡉࡉࡀ‬ ‫ࡃࡉࡓࡅࡍ ࡁࡔࡉࡅࡐࡋࡅࡍ‬ ‫ࡀࡃࡅࡀࡍࡉ ࡏࡄࡀࡁࡋࡉࡀ ࡋࡏࡃࡀࡉ‬ ‫ࡀࡊࡔࡍࡀࡀࡍ ࡅࡆࡀࡄࡋࡀࡀࡍ‬ ‫ࡋࡉࡕࡁࡇ ࡋࡌࡉࡎࡌࡀࡊ ࡀࡉࡍࡉࡀ‬ ‫ࡀࡁ ࡀࡆࡀࡋ ࡋࡁࡉࡕ ࡀࡌࡀ‬ ‫ࡀࡁ ࡀࡆࡀࡋ ࡅࡀࡌࡀࡓࡋࡉࡀ‬ ‫ࡌࡉࡓࡉࡀࡉ ࡀࡄࡅࡃ ࡁࡀࡁࡉࡊ ࡂࡀࡅࡀࡉࡉࡀ‬ ‫ࡀࡍࡒࡐࡉࡕ ࡋࡔࡅࡒࡉࡀ ࡌࡀࡋࡀࡊ‬ ‫ࡀࡀࡍ ࡌࡉࡓࡉࡀࡉ ࡋࡀࡈࡀࡌࡓࡀࡕࡋࡉࡀ ࡏࡌ ࡔࡉࡌࡉࡕ‬ ‫ࡀࡀࡍ ࡁࡀࡁࡉࡀ ࡂࡀࡅࡀࡉࡉࡀ ࡉࡐࡄࡕࡉࡕ‬ ‫ࡉࡍࡒࡐࡉࡕ ࡋࡔࡅࡒࡉࡀ ࡌࡀࡋࡀࡊ‬ ‫ࡀࡀࡍ ࡁࡉࡕ ࡌࡉࡆࡀࡋ ࡋࡁࡉࡕ ࡀࡌࡀ‬ ‫ࡏࡆࡋࡉࡕ ࡅࡀࡔࡉࡊࡕࡉࡅࡍࡍ ࡋࡀࡄࡀࡉ ࡅࡋࡀࡄࡅࡀࡕࡀࡉ‬ ‫ࡀࡄࡀࡉ ࡃࡀࡓࡔࡉࡀ ࡃࡓࡀࡔࡉࡀ‬ ‫ࡌࡍ ࡒࡀࡋࡀ ࡖࡃࡓࡀࡔࡀࡉࡅࡍ‬ ‫ࡉࡍࡌࡉࡕ ࡅࡔࡉࡁࡊࡉࡕ ࡋࡃࡅࡕࡊࡀࡉ‬

‫ࡕࡐ ࡔࡀࡋࡉࡈࡉࡀ ࡓࡅࡓࡁࡉࡀ ࡖࡏࡅࡓࡀࡔࡋࡀࡌ‬ ‫ࡅࡓࡀࡁࡉࡅࡍ ࡂࡅࡁࡓࡉࡀ ࡀࡊࡄࡉࡍࡀ‬ ‫ࡅࡀࡎࡒࡅࡍ ࡋࡁࡀࡉࡕࡀ ࡎࡍࡉࡎࡀ ࡋࡁࡉࡕ ࡌࡒࡀࡃࡔࡉࡀ‬ ‫ࡅࡋࡕࡓࡉࡍ ࡃࡓࡀࡉࡉࡀ ࡎࡉࡁࡋࡀ‬ ‫ࡁࡀࡉࡕࡀ ࡖࡔࡓࡀࡓࡀ ࡋࡉࡕࡁࡇ‬ ‫ࡅࡋࡉࡕࡁࡇ ࡋࡈࡀࡉࡅࡁࡉࡀ ࡉࡍࡔࡌࡀࡕࡀ ࡖࡌࡎࡀࡒࡍࡀ‬ ‫ࡅࡏࡌ ࡀࡆࡋࡀࡕ ࡋࡁࡉࡕ ࡌࡒࡀࡃࡔࡉࡀ‬ ‫ࡅࡏࡌ ࡀࡆࡋࡀࡕ ࡅࡌࡀࡐࡒࡃࡀࡋࡉࡀ‬ ‫ࡅࡔࡃࡀࡉࡁࡅࡍ ࡀࡁࡀࡓࡉࡀ ࡄࡅࡆࡀࡉ ‖‬ ‫ࡅࡔࡀࡌࡔࡉࡀ ࡖࡌࡀࡓࡀࡉ ࡕࡉࡉࡐࡋ ࡏࡋࡉࡊ‬ ‫ࡅࡋࡀࡃࡀࡐࡒࡃࡀࡍ ࡀࡁ ࡋࡏࡅࡃࡀࡍࡉ ࡀࡑࡕࡉࡕ‬ ‫ࡅࡁࡀࡓࡀࡉࡉࡀ ࡔࡉࡁࡒࡉࡕ ࡔࡓࡉࡕ‬ ‫ࡅࡔࡀࡌࡔࡉࡀ ࡖࡌࡀࡓࡀࡉ ࡉࡍࡋࡐࡀࡕ ࡏࡋࡀࡉ‬ ‫ࡃࡓࡀࡕࡀࡍ ࡏࡅࡄࡓࡀࡉ ࡋࡁࡉࡕ ࡌࡀࡔࡊࡀࡍ‬ ‫ࡗ ࡌࡉࡒࡀࡌ ࡒࡀࡉࡌࡉࡀ ࡅࡃࡓࡀࡔࡉࡀ ࡃࡀࡓࡔࡉࡀ‬ ‫ࡅࡀࡄࡅࡀࡕࡀࡉ ࡏࡉࡍࡀࡉࡍࡀ ࡓࡀࡌࡉࡀࡍ‬ ‫ࡅࡌࡍ ࡒࡀࡋࡀ ࡖࡏࡉࡍࡀࡅࡍࡍ‬

‫]‪[128‬‬

‫‪I ࡊࡉࡓࡄࡅࡏࡋ ࡀࡉࡕࡌࡀࡄࡓࡀࡋࡅ; J ࡊࡀࡑࡓࡅࡏࡋ ࡀࡉࡕࡌࡀࡄࡓࡀࡋࡅ :ࡊࡉࡓࡄࡅࡏ ࡋࡏ ࡀࡉࡕࡌࡀࡄࡓࡀࡋࡅ | CG ࡕࡓࡀࡄࡀࡃࡆࡏࡀࡋ; HJ ࡕࡓࡄࡀࡃࡆࡏࡀࡋ; I ࡕࡓࡀࡄࡀࡃࡆࡏࡀࡋࡖ :ࡕࡓࡀࡄࡀࡃࡆࡏࡀࡋࡖ 60‬‬

‫;ࡅࡋࡀࡓࡄࡀࡌࡕࡇ ࡋࡏࡅࡄࡓࡀࡊ ‪| BGHJ ࡊࡀࡋࡀࡌ :ࡀࡊࡉࡋࡀࡌ 1 BCJ ࡀࡉࡌࡅࡔ; G ࡇࡌࡅࡔ :ࡀࡉࡌࡅࡔࡏ 61 ACD ࡊࡀࡓࡄࡅࡏࡋ ࡕࡌࡀࡄࡓࡀࡋࡅ; B ࡊࡉࡓࡄࡅࡏ ࡋࡏ ࡇࡕࡌࡀࡄࡓࡀࡋࡅ; H‬‬

‫ࡕࡐ‬

‫‪:2‬‬

‫‪I ࡀࡉࡋࡁࡀࡄࡏ ࡀࡉࡋࡁࡀࡄࡏ :ࡀࡉࡋࡁࡀࡄࡏ | J ࡉࡍࡀࡅࡃࡀࡖ :ࡉࡍࡀࡅࡃࡀ 4 BI ࡀࡎࡉࡍࡎࡖ :ࡀࡎࡉࡍࡎ | H ࡀࡕࡉࡁࡋ :ࡀࡕࡉࡀࡁࡋ | CJ ࡍࡅࡐࡋࡉࡔࡁ :ࡍࡅࡋࡐࡅࡉࡔࡁ 3 J ࡍࡅࡕࡉࡁࡀࡓࡅ :ࡍࡅࡉࡁࡀࡓࡅ 2 >H‬‬

‫;ࡏࡄࡀࡁࡋࡉࡀ ࡏࡄࡀࡁࡋࡉࡀ ‪:ࡇࡁࡕࡉࡋ 6 AD ࡀࡉࡉࡀࡓࡃࡀ; I ࡉࡀࡉࡀࡓࡃ :ࡀࡉࡉࡀࡓࡃ | AD ࡍࡉࡓࡕࡀ ࡋࡏࡅ; C ࡍࡉࡓࡕ ࡋࡏࡅ; I ࡍࡉࡓࡕࡋࡏࡅ :ࡍࡉࡓࡕࡋࡅ | ACD ࡉࡀࡃࡏ ࡋࡏ; I ࡉࡀࡃࡏࡋࡏ :ࡉࡀࡃࡏࡋ | GHJ‬‬

‫‪ࡀࡌࡔࡍࡉ; I ࡀࡉࡍࡒࡀࡎࡌࡖ ࡀࡕࡀࡌࡔࡍࡉ :ࡀࡍࡒࡀࡎࡌࡖ ࡀࡕࡀࡌࡔࡍࡉ | J ࡀࡉࡁࡕࡉࡋࡅ :ࡇࡁࡕࡉࡋࡅ | B ࡀࡉࡍࡏࡀ; D ࡀࡍࡉࡀ; I ࡀࡉࡍࡉࡀ; J ࡀࡍࡉࡉࡀ :ࡀࡉࡍࡉࡀ | ADJ ࡊࡉࡌࡎࡉࡌࡋ :ࡊࡀࡌࡎࡉࡌࡋ | >C‬‬ ‫ࡖࡌࡉࡎࡀࡒࡍࡉࡀ ‪:ࡕࡀࡋࡆࡀ | J ࡋࡀࡆࡏ :ࡋࡀࡆࡀ 8 D ࡀࡔࡃࡀࡒࡌ :ࡀࡉࡔࡃࡀࡒࡌ | J ࡋࡉࡆࡀ :ࡋࡀࡆࡀ | >B :ࡀࡉࡔࡃࡀࡒࡌ ࡕࡉࡁࡋ ࡕࡀࡋࡆࡀ ࡌࡏࡅ ࡀࡌࡀ ࡕࡉࡁࡋ ࡋࡀࡆࡀ ࡁࡀ 7 BGJ ࡀࡉࡍࡒࡀࡎࡌࡖ ࡀࡌࡔࡍࡉ; H‬‬ ‫ࡏࡆࡋࡀࡕ ‪:ࡋࡐࡉࡉࡕ | J ࡉࡀࡓࡀࡌ :ࡉࡀࡓࡀࡌࡖ | J ࡕࡀࡐࡒࡍࡀ :ࡕࡉࡐࡒࡍࡀ 10 ACDJ ࡀࡉࡆࡄ; HI ࡉࡀࡆࡄ :ࡉࡀࡆࡅࡄ | ACD ࡍࡅࡁࡉࡀࡓࡔࡅ; B ࡍࡅࡁࡉࡀࡓࡀࡔࡅ; I ࡍࡅࡁࡉࡀࡃࡔࡅ :ࡍࡅࡁࡉࡀࡃࡔࡅ 9 B‬‬ ‫ࡕࡉࡀࡐࡋ ‪AD ࡀࡉࡋࡅࡓࡌࡀࡈࡀࡋ; C ࡀࡉࡋࡀࡓࡌࡀࡈࡀࡋ; H ࡀࡉࡋࡓࡀࡌࡀࡈࡀࡋ; ࡀࡉࡋࡕࡀࡓࡌࡀࡈࡀࡋ; J ࡀࡉࡋࡀࡓࡀࡌࡀࡈࡀࡋ :ࡀࡉࡋࡕࡀࡓࡌࡀࡈࡀࡋ | B ࡕࡍࡀࡀ :ࡍࡀࡀ 11 AC ࡊࡉࡋࡉࡏ; HJ ࡊࡀࡋࡏ :ࡊࡉࡋࡏ | B‬‬ ‫ࡔࡉࡌࡉࡕ‪ࡀࡁࡀࡁ :ࡀࡉࡉࡀࡅࡀࡂ ࡀࡉࡁࡀࡁ 12 J ࡕࡀࡕࡑࡀ :ࡕࡉࡕࡑࡀ | AC ࡀࡍࡉࡀࡃࡅࡏࡋ :ࡉࡍࡀࡃࡅࡏࡋ | AD ࡍࡉࡃࡒࡐࡀࡃࡀࡋࡅ; J ࡍࡅࡃࡒࡐࡀࡖ ࡀࡋࡅ :ࡍࡀࡃࡒࡐࡀࡃࡀࡋࡅ | ABC ࡕࡀࡌࡉࡔ; J ࡕࡀࡌࡔ :‬‬ ‫ࡂࡀࡅࡀࡉࡉࡀ ‪ࡕࡉࡓࡀࡔ; H ࡕࡉࡐࡒࡍࡉࡅ ࡕࡉࡃࡔ ࡕࡉࡓࡌࡉࡔ; I ࡕࡉࡐࡒࡍࡉࡅ ࡕࡉࡓࡔ ࡕࡉࡒࡁࡉࡔ; J ࡕࡉࡐࡒࡍࡉࡅ ࡕࡉࡃࡔ ࡕࡉࡓࡌࡀࡔ :ࡕࡉࡐࡒࡍࡉ ࡕࡉࡓࡔ ࡕࡉࡒࡁࡉࡔ 13–12 ACD ࡀࡉࡉࡀࡅࡀࡂࡅ ࡀࡉࡉࡀࡓࡀࡁ; J‬‬ ‫ࡔࡃࡉࡕ ࡅࡉࡍࡒࡐࡉࡕ ‪BGJ ࡋࡀࡆࡏ; H ࡋࡉࡆࡏ :ࡋࡀࡆࡉࡌ 14 C ࡉࡀࡋࡀ :ࡉࡀࡋࡏ | H ࡕࡉࡐࡋࡍࡉ :ࡕࡀࡐࡋࡍࡉ | J ࡀࡓࡀࡌࡖ :ࡉࡀࡓࡀࡌࡖ | B ࡀࡔࡌࡀࡔࡅ :ࡀࡉࡔࡌࡀࡔࡅ 13 B ࡕࡉࡐࡒࡍࡉࡅ ࡕࡉࡓࡌࡀࡔ; G‬‬ ‫ࡃࡓࡀࡕࡀࡍ‪:ࡀࡉࡔࡀࡓࡃ ࡀࡉࡔࡓࡀࡃ ࡉࡀࡄࡀ 16 AC ࡀࡉࡔࡓࡀࡃ ࡀࡔࡀࡓࡃࡅ; GIJ ࡀࡉࡔࡀࡓࡃ ࡀࡉࡔࡓࡀࡃࡅ :ࡀࡉࡔࡓࡀࡃ ࡀࡉࡔࡀࡓࡃࡅ | >J :ࡗ 15 ABDH ࡀࡓࡄࡅࡏ :ࡉࡀࡓࡄࡅࡏ | J ࡍࡀࡕࡀࡓࡃࡅ :‬‬ ‫‪ࡀࡋࡀࡒ ࡍࡌࡅ; >I; J ࡍࡅࡔࡀࡓࡃ ࡋࡀࡒ ࡍࡌ :ࡍࡅࡉࡀࡔࡀࡓࡃࡖ ࡀࡋࡀࡒ ࡍࡌ 17 BHJ ࡍࡀࡀࡍࡉࡏ :ࡀࡍࡉࡀࡍࡉࡏ | B ࡀࡉࡔࡓࡀࡃ ࡀࡉࡔࡀࡓࡃ; G ࡀࡉࡔࡀࡓࡃ ࡀࡉࡔࡓࡀࡃࡅ :ࡀࡉࡔࡀࡓࡃ ࡀࡉࡔࡓࡀࡃ | >J‬‬ ‫ࡖࡃࡓࡀࡔࡀࡉࡅࡍ ‪ࡀࡋࡀࡒ ࡍࡌࡅ; J ࡍࡍࡅࡀࡍࡉ ࡋࡀࡒ ࡍࡌࡅ :ࡍࡍࡅࡀࡍࡉࡏࡖ ࡀࡋࡀࡒ ࡍࡌࡅ | AD ࡍࡅࡉࡀࡔࡀࡓࡃ ࡋࡀࡒ ࡍࡌ; C ࡍࡅࡔࡀࡓࡃࡖ ࡀࡋࡀࡒ ࡍࡌ; G ࡍࡅࡉࡀࡔࡀࡓࡃࡖ ࡀࡋࡀࡒ ࡍࡌ; H‬‬ ‫ࡖࡉࡍࡀࡅࡍࡍ ‪ACD ࡉࡀࡊࡕࡅࡃ ࡋࡏ; I ࡉࡀࡊࡕࡅࡃࡋࡏ :ࡉࡀࡊࡕࡅࡃࡋ | AC ࡕࡉࡊࡁࡔࡅ :ࡕࡉࡊࡁࡉࡔࡅ | BG ࡕࡉࡌࡍࡀ :ࡕࡉࡌࡍࡉ 18 D ࡍࡍࡅࡀࡍࡉࡏ ࡋࡀࡒ ࡍࡌࡅ; G‬‬

Translation | 165

33:60 – 34:18

60 since neither you were careful on Earth

You will be held in the house of the wicked,

nor did you love your path to light’s place. until heaven and earth come to nought.”

And Life is praised!

In the name of the Great Life,

may the sublime light be magnified!

34. Meryey am I, daughter of Babylon’s kings,509

daughter of Jerusalem’s mighty rulers.

Jews gave birth to me,

and priests nurtured me.

They carried me in their hems,

and brought me up to the disturbed house,510 the Temple.

Adunay placed into my hands

and my two arms a burden.

5 I sweep and wash

the house in which there is no stability,

no support for the poor,

and no refreshment for tortured souls.

My father went out to the synagogue,

and my mother went out to the Temple511

As my father went out, he told me,

and as mother went out, she ordered me,

“Meryey, shut your inner doors,

and fasten512 the bolts on them,

10 See that you not go out to the royal markets,

and my lord’s sun[light] doesn’t fall upon you.”

I heeded not what my mother told me, Meryey,

and heard not what my father ordered my ear.

I opened the inner doors513

and left open the outer ones.

I went out to the royal markets

and my lord’s sun[light] fell upon me.

I wanted to go to the synagogue,

but my way took me to the tent house.514

15 I went and found my brothers and sisters

as they stood and taught.

My brothers taught lessons,515

and my sisters sung refrains.

With the sound of their lessons,516

and the sound of their refrains,

I settled down and slept on my spot.

509 510 511 512 513 514 515 516

Or “daughter of a king of Babylon.” BGHJ all have “daughter of Babylon’s king,” ie. princess of Babylon. BI “house of the disturbed (one).” Line 7 is missing from B. ABCD šədeybon ‘loosen on them.’ ACD “the outer and the inner [doors].” Mandaean temple. Line 16a is missing from J. Line 17a is missing from I.

166 | Text

ࡍࡅࡃࡉࡍࡃࡀࡓࡀࡋࡅ ࡍࡅࡉࡋࡀࡆࡀ ࡉࡀࡕࡀࡅࡄࡀࡅ ‖ ࡍࡀࡃࡉࡍࡃࡀࡓࡉࡕ ࡉࡀࡍࡕࡉࡔ ࡍࡌ [129]

ࡀࡋࡅࡍࡀࡓࡀࡕ ࡀࡉࡓࡀࡒ ࡐࡉࡓࡀࡄࡌࡅ ࡀࡉࡌࡋࡀ ࡋࡏ ࡍࡀࡄࡀࡃ ࡇࡅࡉࡆࡅ ࡀࡉࡁࡕࡀࡉ ࡌࡀࡋࡔࡀࡓࡅࡏࡖ ࡀࡁࡓࡅࡄࡖ ࡇࡋࡅࡈࡁࡅ ࡊࡉࡁࡕࡉࡋࡖ ࡀࡕࡋࡀࡒࡓࡀࡒ ࡊࡉࡁࡉࡃࡀࡔࡅ ࡀࡍࡉࡀࡍࡉࡏࡋ ࡍࡍࡅࡀࡓࡌࡀࡈࡅ ࡀࡋࡅࡍࡀࡓࡀࡕ ࡇࡋࡀࡓࡒ ࡐࡉࡓࡀࡄ ࡀࡉࡌࡋࡀ ࡋࡏ ࡍࡀࡃ ࡇࡅࡉࡆࡅ ࡀࡉࡁࡕࡀࡉ ࡌࡀࡋࡔࡀࡓࡅࡏࡖ ࡀࡁࡓࡅࡄࡖ ࡇࡋࡅࡈࡁࡅ ࡀࡉࡁࡕࡉࡋࡖ ࡀࡕࡋࡀࡒࡓࡀࡒ ࡀࡉࡁࡀࡃࡔࡅ [130]

ࡀࡉࡓࡁࡀࡅ ࡀࡉࡔࡋࡀࡄ ࡇࡁࡉࡓࡒࡉࡌࡀࡋࡖ ࡀࡉࡓࡀࡂࡅࡎࡅ ࡀࡊࡉࡉࡎࡅ ࡇࡁࡉࡓࡒࡀࡌࡀࡋࡖ ࡉࡀࡁࡕࡅࡕ ࡋࡏ ࡀࡉࡋࡀࡉࡒࡏࡖ ࡊࡀࡓࡀࡁࡀࡅ ࡊࡀࡔࡋࡀࡄ ࡓࡅࡒࡏ ࡓࡀࡒࡀ ࡒࡅࡐࡎ ࡀࡉࡓࡀࡂࡅࡎࡅ ࡀࡊࡉࡉࡎ ࡊࡀࡁࡕࡅࡕࡋ ࡊࡀࡋࡀࡉࡒࡏࡖ

ࡕࡀࡌࡄࡉࡓ ࡇࡓࡀࡌ ࡕࡀࡋࡆࡀࡅ

ࡍࡅࡓࡕࡀࡋࡅ ࡋࡀࡆࡀ ࡉࡀࡄࡀ ࡀࡈࡔࡊࡅࡖ ࡕࡀࡄࡀ ࡕࡍࡀࡀ ࡀࡓࡌࡀࡅ ࡉࡀࡉࡓࡉࡌ ࡊࡉࡋࡌࡅࡒ ࡊࡉࡋࡌࡅࡒ ࡀࡂࡄࡍࡉ ࡀࡂࡄࡍࡀࡖ ࡀࡉࡌࡀࡒࡀࡌ ࡔࡉࡌࡀࡔ ࡒࡅࡓࡀࡆࡖ ࡌࡀࡃࡅࡒ ࡍࡌ ࡀࡍࡉࡄࡊࡀ ࡀࡍࡉࡁࡅ ࡀࡍࡉࡄࡊࡀ ࡀࡉࡐࡒࡍࡀࡖ ࡌࡀࡃࡅࡒ ࡍࡌ ࡀࡉࡓࡂࡐࡀࡖ ࡊࡅࡁࡀ ࡀࡉࡕࡀࡖ ࡌࡀࡃࡅࡒ ࡍࡌ ࡉࡀࡕࡀࡅࡀࡁࡋ ࡍࡍࡉࡀࡓࡌࡀࡈ ࡉࡀࡉࡓࡉࡌ ࡍࡀࡀ ࡀࡂࡄࡍࡉ ࡇࡋࡂࡀࡍࡄ ࡐࡉࡓࡀࡄ ࡀࡔࡓࡀࡔࡁ ࡔࡉࡌࡀࡔ ࡇࡋࡒࡅࡓࡆ ࡐࡉࡓࡀࡄ ࡀࡍࡉࡄࡊࡀ ࡀࡍࡉࡁࡅ ࡀࡍࡉࡄࡊࡀ ࡍࡅࡉࡒࡐࡀࡍ ࡀࡉࡓࡂࡐࡀࡖ ࡁࡀ ࡀࡉࡋࡀࡕࡀ ࡓࡀࡌࡀࡅ ‖ ࡀࡕࡉࡍࡀࡀࡆࡌ ࡀࡁࡓࡀ ࡕࡉࡕࡀ ࡍࡀࡌ ࡀࡍࡕࡀࡄࡀࡔࡌ ࡀࡕࡉࡓࡅࡂ ࡉࡀࡋࡏ ࡕࡉࡕࡀ ࡍࡀࡌ ࡀࡒࡀࡎࡖ ࡑࡀࡌࡅࡏ ࡉࡀࡋࡀ ࡉࡀࡋࡀ ࡕࡉࡕࡀ ࡍࡀࡌ ࡀࡕࡉࡍࡀࡀࡆࡌ ࡍࡀࡀ ࡀࡁࡓࡀ ࡅࡏ ࡀࡍࡕࡀࡄࡀࡔࡌ ࡍࡀࡀ ࡀࡕࡉࡓࡅࡂ ࡅࡏ ࡍࡀࡀ ࡀࡒࡀࡎࡖ ࡑࡀࡌࡏ ࡅࡏ ࡊࡀࡁࡕࡅࡕ ࡍࡌ ࡍࡀࡒࡎࡐࡅࡅ ࡍࡀࡋࡅࡂ ࡓࡀࡌࡀ ࡉࡀࡉࡓࡉࡌࡋ ࡅࡉࡆࡅࡄ ࡅࡕࡀ ࡀࡕࡅࡃࡅࡄࡀࡉ ࡕࡀࡓࡌࡀࡔࡖ ࡉࡀࡉࡓࡉࡌࡋ ࡅࡉࡆࡅࡄ ࡅࡕࡀ

ࡍࡀࡃࡀࡍࡃࡀࡓࡀࡕ; G ࡍࡀࡃࡀࡍࡃࡀࡓࡉࡕ :ࡍࡀࡃࡉࡍࡃࡀࡓࡉࡕ | B ࡕࡉࡄࡀ :ࡕࡀࡄࡀ 20 A ࡍࡅࡍࡃࡀࡓࡀࡋࡅ; B ࡍࡅࡃࡉࡍࡃࡀࡋࡅ; G ࡍࡅࡃࡍࡃࡀࡓࡀࡋࡅ :ࡍࡅࡃࡉࡍࡃࡀࡓࡀࡋࡅ | AD ࡋࡀࡆࡀ; B ࡍࡅࡉࡋࡉࡆࡀ :ࡍࡅࡉࡋࡀࡆࡀ 19 J ࡊࡀࡁࡉࡃࡀࡔࡅ :ࡊࡉࡁࡉࡃࡀࡔࡅ 26 HIJ ࡇࡋࡅࡈࡁ :ࡇࡋࡅࡈࡁࡅ | A ࡀࡍࡉࡄࡊࡉ :1ࡀࡍࡉࡄࡊࡀ 25 A ࡀࡉࡌࡅࡒࡀࡌ; >D; J ࡀࡉࡌࡀࡒࡉࡌ :ࡀࡉࡌࡀࡒࡀࡌ 23 AC ࡍࡀࡍࡃࡀࡓࡀࡕ; BJ ࡍࡅࡃࡉࡍࡃࡀࡓࡉࡕ; D >AD; H ࡉࡀࡕࡀࡅࡀࡁ ࡋࡏ; J ࡊࡀࡕࡀࡅࡀࡁࡋ :ࡉࡀࡕࡀࡅࡀࡁࡋ | A ࡍࡍࡉࡓࡀࡌࡀࡈ; BGHIJ ࡍࡍࡅࡀࡓࡌࡀࡈ; D ࡍࡍࡉࡓࡌࡀࡈ :ࡍࡍࡉࡀࡓࡌࡀࡈ | I ࡉࡀࡉࡓࡀࡌ :ࡉࡀࡉࡓࡉࡌ 27 J ࡊࡀࡁࡕࡉࡋࡖ :ࡊࡉࡁࡕࡉࡋࡖ ACD ࡐࡀࡉࡓࡀࡄ :1ࡐࡉࡓࡀࡄ | ACGH ࡀࡔࡓࡉࡔࡁ :ࡀࡔࡓࡀࡔࡁ 28 BGH ࡀࡍࡉࡀࡍࡉࡋ; J ࡍࡀࡀࡍࡉࡏ ࡋࡏ :ࡀࡍࡉࡀࡍࡉࡏࡋ | ACD ࡍࡍࡉࡀࡓࡌࡀࡈࡅ; B ࡍࡍࡅࡀࡁࡌࡀࡈࡅ :ࡍࡍࡅࡀࡓࡌࡀࡈࡅ G ࡇࡌࡋࡀ :ࡀࡉࡌࡋࡀ | B ࡉࡀࡋࡒࡅࡓࡆ; D ࡇࡋࡒࡅࡓࡀࡆ; GJ ࡀࡉࡋࡒࡅࡓࡆ :ࡇࡋࡒࡅࡓࡆ | I ࡐࡉࡓࡀࡄ ࡀࡂࡄࡍࡉ :ࡐࡉࡓࡀࡄ 29 D ࡇࡋࡉࡓࡀࡒ :ࡇࡋࡀࡓࡒ | BJ ࡀࡉࡋࡂࡀࡍࡄ; D ࡀࡉࡋࡂࡀࡄࡍࡀ :ࡇࡋࡂࡀࡍࡄ H ࡀࡉࡁࡉࡃࡀࡔࡅ; J ࡇࡁࡀࡃࡔࡅ :ࡀࡉࡁࡀࡃࡔࡅ | J ࡉࡀࡓࡂࡐࡀࡖ :ࡀࡉࡓࡂࡐࡀࡖ | BJ ࡇࡋࡀࡕࡀ :ࡀࡉࡋࡀࡕࡀ 31 J ࡀࡉࡅࡁࡕࡀࡉ :ࡀࡉࡁࡕࡀࡉ | H ࡀࡍࡉࡄࡊࡀࡖ; J ࡀࡍࡉࡄࡊࡀ :2ࡀࡍࡉࡄࡊࡀ | J ࡍࡇࡁࡅ :ࡀࡍࡉࡁࡅ 30 ACD ࡀࡉࡓࡌࡀࡅ; B ࡀࡉࡃࡀࡁࡀࡅ :ࡀࡉࡓࡁࡀࡅ | BGI ࡇࡁࡉࡓࡒࡀࡌࡀࡋࡖ :ࡇࡁࡉࡓࡒࡉࡌࡀࡋࡖ | D ࡀࡕࡍࡉࡀࡆࡌ :ࡀࡕࡉࡍࡀࡀࡆࡌ | AB ࡕࡉࡕࡏ :ࡕࡉࡕࡀ | A ࡍࡀࡌࡀ; C ࡍࡌ :ࡍࡀࡌ 33 ABD ࡀࡉࡁࡉࡃࡔࡅ; G ࡀࡊࡉࡉࡎ :ࡀࡊࡉࡉࡎࡅ | HJ ࡇࡁࡉࡓࡒࡉࡌࡀࡋࡖ; I ࡇࡁࡉࡓࡒࡀࡌ ࡀࡋࡖ :ࡇࡁࡉࡓࡒࡀࡌࡀࡋࡖ | B ࡀࡕࡉࡀࡓࡅࡂ :ࡀࡕࡉࡓࡅࡂ | AD ࡀࡋࡏ; C ࡋࡏ :ࡉࡀࡋࡏ | ACD ࡕࡉࡕࡏ :ࡕࡉࡕࡀ | C ࡍࡌ :ࡍࡀࡌ 34 D ࡀࡉࡋࡀࡒࡏࡖ; G ࡀࡉࡋࡀࡉࡓࡒࡀࡖ; H ࡀࡉࡋࡀࡉࡀࡓࡒࡀࡖ; J ࡀࡉࡋࡀࡉࡓࡀࡒࡖ :ࡀࡉࡋࡀࡉࡒࡏࡖ | D ࡀࡅࡓࡀࡎࡖ :ࡀࡒࡀࡎࡖ | BGHJ ࡉࡀࡋࡏ; I ࡉࡀࡋࡀ ࡉࡀࡋࡀ :ࡉࡀࡋࡀ ࡉࡀࡋࡀ | C ࡍࡌ :ࡍࡀࡌ 35 BH ࡀࡊࡉࡅࡎ; ࡊࡀࡔࡋࡀࡄ ࡓࡅࡒࡏ ࡓࡀࡒࡀ ࡀࡕࡉࡍࡀࡀࡆࡌ 37–36 D ࡀࡕࡉࡆࡀࡆࡌ :ࡀࡕࡉࡍࡀࡀࡆࡌ 36 AD ࡇࡁࡕࡅࡕ :ࡉࡀࡁࡕࡅࡕ | H ࡉࡀࡁࡕࡅࡕࡋ; I ࡉࡀࡁࡕࡅࡕࡋࡏ :ࡉࡀࡁࡕࡅࡕ ࡋࡏ | B ࡀࡉࡋࡀࡉࡓࡀࡒࡀࡖ; C ࡀࡉࡋࡀࡉࡓࡒࡖ; BD ࡀࡉࡓࡀࡂࡎࡅ; H ࡀࡉࡒࡀࡂࡅࡎࡅ :ࡀࡉࡓࡀࡂࡅࡎࡅ | BG ࡀࡊࡉࡅࡎ; J ࡀࡐࡉࡅࡎ :ࡀࡊࡉࡉࡎ | ABD ࡀࡊࡕࡉࡓࡅࡂ :ࡀࡕࡉࡓࡅࡂ 37 >GHJ; I ࡓࡅࡒࡏ :ࡓࡅࡒࡏ 36 >B :ࡍࡀࡀ ࡀࡕࡉࡓࡅࡂ ࡅࡏ ࡊࡀࡓࡀࡁࡀࡅ C ࡀࡉࡋࡀࡉࡓࡒ; D ࡊࡀࡋࡀࡒࡏࡖ; GH ࡊࡀࡋࡀࡉࡓࡒࡀࡖ; J ࡊࡀࡋࡀࡉࡓࡀࡒࡀࡖ :ࡊࡀࡋࡀࡉࡒࡏࡖ | AD ࡀࡅࡓࡀࡎࡖ :ࡀࡒࡀࡎࡖ | HIJ ࡑࡀࡌࡅࡏ :ࡑࡀࡌࡏ 38 AC ࡒࡉࡐࡎ; D ࡒࡀࡐࡎ :ࡒࡅࡐࡎ A ࡕࡉࡆࡄ; D ࡅࡉࡆࡄ; J ࡅࡆࡄ :ࡅࡉࡆࡅࡄ 41 I ࡓࡀࡌࡀ :ࡓࡀࡌࡀ 40 >H :ࡍࡌ | AD ࡍࡀࡒࡎࡐࡅ :ࡍࡀࡒࡎࡐࡅࡅ 39 ACD ࡊࡀࡁࡕࡅࡕ ࡋࡏ; I ࡊࡀࡁࡕࡅࡕࡋࡏ :ࡊࡀࡁࡕࡅࡕࡋ | B ࡊࡀࡋࡀࡉࡓࡒࡖ; J ࡕࡉࡌࡄࡉࡓ :ࡕࡀࡌࡄࡉࡓ | D ࡉࡀࡓࡀࡌ; J ࡇࡓࡀࡌࡋ :ࡇࡓࡀࡌ | ACHJ ࡀࡕࡅࡃࡉࡄࡀࡉ :ࡀࡕࡅࡃࡅࡄࡀࡉ | B ࡕࡀࡓࡌࡀࡔ; I ࡕࡀࡓࡌࡉࡔࡖ :ࡕࡀࡓࡌࡀࡔࡖ 42 C ࡀࡉࡓࡉࡌࡋ; I ࡉࡀࡉࡓࡀࡌࡋ :ࡉࡀࡉࡓࡉࡌࡋ C ࡀࡉࡓࡉࡌࡋ; I ࡉࡀࡉࡓࡀࡌࡋ :ࡉࡀࡉࡓࡉࡌࡋ | C ࡅࡀࡆࡅࡄ; D ࡅࡉࡆࡄ; J ࡅࡆࡄ :ࡅࡉࡆࡅࡄ 43 >B :ࡕࡀࡌࡄࡉࡓ ࡇࡓࡀࡌ ࡕࡀࡋࡆࡀࡅ ࡀࡕࡅࡁࡑࡉࡅ ࡀࡁࡑࡉ ࡕࡀࡒࡁࡉࡔࡖ ࡉࡀࡉࡓࡉࡌࡋ ࡅࡉࡆࡅࡄ ࡅࡕࡀ 44–43

20

25

30

35

40

Translation | 167

34:19 – 34:43

20

My brothers went and did not wake me,

and my sisters went and did not rouse me.

You, my Truth sister,517

woke me from my sleep,

saying, “Get up! Get up, Meryey! Before the day dawns,

and before the rooster crows!

Before the sun shines,

and its splendor rises above the worlds!

25 Before the priests and priests’ sons go out,

and sit in the shadow of Jerusalem’s ruin!

Before your physical father comes,

and heaps a disgrace on you that isn’t yours!”

I, Meryey, conceal my petitions,

and hide my refrains.

The day dawned early,

The rooster crowed early,

The sun shone on it early,

and its splendor shone upon the worlds.

30 The priests and priests’ sons went out,

Then my physical father came,

and sat in the shadow of Jerusalem’s ruin. and heaped a disgrace on me that isn’t mine,

and he says, “Where did you come from, horny goat,518

on whom the bars and bolts are not drawn?

Where did you come from, bitch in heat,

whose pegs and leashes are not secure?

35 Where did you come from, piece of sackcloth,

which is patched onto my robe?”

“If I am a horny goat,

then I’ll tear down your bars and bolts!

If I am a bitch in heat,

then I’ll strike down the pegs and leashes!519

If I am a fragment of sackcloth

that is patched on your robe,

then cut me from your robe!” 40 He says,

“Come see Meryey, who has forsaken Judaism,520

and went to love her lord.

Come, see Meryey,

517 518 519 520

That is, her double in Truth. Literally erbā məzaneytā ‘promiscuous lamb.’ B consolidates lines 36 and 37 in one line, reading, “If I am a goat in heat, then I’ll strike down the pegs and leashes.” ACHJ “unity.”

‫‪168 | Text‬‬

‫‪45‬‬

‫‪50‬‬

‫ࡅࡀࡆࡋࡀࡕ ࡌࡀࡓࡇ ࡓࡉࡄࡌࡀࡕ‬ ‫ࡅࡀࡆࡋࡀࡕ ࡌࡀࡓࡇ ࡓࡉࡄࡌࡀࡕ‬ ‫ࡅࡀࡆࡋࡀࡕ ࡓࡉࡄࡌࡀࡕ ࡂࡀࡁࡓࡀ ࡖࡁࡅࡓࡆࡉࡒࡍࡀ‬

‫ࡖࡔࡉࡁࡒࡀࡕ ࡉࡑࡁࡀ ࡅࡉࡑࡁࡅࡕࡀ‬ ‫ࡔࡀࡌࡓࡀࡕ ࡃࡀࡄࡁࡀ ‖ ࡅࡀࡊࡎࡀࡐ‬ ‫ࡔࡀࡌࡓࡀࡕ ࡋࡈࡅࡈࡉࡕࡐࡀ‬ ‫ࡀࡌࡓࡀࡋࡇ ࡌࡉࡓࡉࡀࡉ‬ ‫ࡄࡀࡎࡋࡀࡉ ࡖࡎࡉࡍࡕ ࡅࡏࡓࡄࡅࡌ‬ ‫ࡄࡀࡎࡋࡀࡉ ࡖࡏࡎࡉࡉࡍࡉࡇ ࡋࡌࡀࡓࡀࡉ‬ ‫ࡎࡉࡌࡀࡀࡊ ࡁࡀࡋࡌࡀ ࡄࡀࡅࡉࡋࡉࡀ‬ ‫ࡀࡒࡀࡓࡐࡀ ࡋࡅࡐࡌ ࡉࡀࡄࡅࡈࡀࡉࡉࡀ‬ ‫ࡎࡀࡓࡒࡉࡀࡍ ࡖࡀࡕࡅࡕࡉࡀ ࡓࡊࡀࡉࡉࡀ ࡖࡓࡀࡔࡊࡉࡀ‬

‫ࡄࡀࡎࡋࡀࡉ ࡖࡏࡎࡉࡉࡍࡉࡇ ࡏࡓࡉࡄࡌࡇ ࡋࡁࡀࡓ‬ ‫ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡖࡎࡉࡌࡀࡀࡊ ࡄࡀࡅࡉࡋࡉࡀ ࡁࡀࡋࡌࡀ‬ ‫ࡅࡀࡄࡉࡃ ࡏࡃࡀ ࡁࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡅࡂࡉࡈࡌࡀ ࡋࡅࡐࡌࡀࡉࡄࡅࡍ ࡖࡅࡊࡋࡄࡅࡍ ࡀࡊࡄࡉࡍࡀ‬ ‫ࡋࡓࡀࡁ ࡔࡀࡋࡉࡈࡉࡀ ࡓࡅࡓࡁࡉࡀ ࡖࡏࡅࡓࡀࡔࡋࡀࡌ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫]‪[131‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫‪10‬‬

‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡌࡉࡓࡉࡀࡉ ࡀࡀࡍ ࡂࡅࡐࡀࡍ ࡏࡋࡀࡀࡍ‬ ‫ࡔࡀࡄࡇࡐ ࡖࡏࡋࡀࡀࡍ ࡄࡀࡋࡉࡀ‬ ‫ࡀࡅࡇࡐ ࡖࡂࡅࡐࡀࡍ ࡆࡉࡅࡀ‬ ‫ࡓࡉࡄࡇ ࡃࡓࡀ ࡁࡏࡋࡀࡉࡍࡀ‬ ‫ࡀࡓࡄࡅࡉࡀ ࡉࡑࡓࡐࡉࡀ ࡖࡀࡉࡀࡓ‬ ‫ࡎࡉࡓࡀ ࡏࡕࡉࡁ ࡁࡏࡋࡀࡀࡍ‬ ‫ࡄࡀࡉࡎࡉࡀ ࡁࡂࡀࡅࡇ ࡅࡋࡀࡀࡊࡉࡉࡍࡀ‬ ‫ࡌࡍ ࡀࡅࡇࡐ ࡀࡋࡊࡉࡍ ࡆࡉࡓࡒࡀ‬ ‫ࡀࡋࡊࡉࡀ ࡖࡋࡀࡄࡅࡀ ࡎࡀࡉࡈࡀ‬ ‫ࡖࡉࡀࡕࡁࡉࡀ ࡉࡑࡓࡐࡉࡀ ࡁࡂࡅࡐࡀࡍ‬ ‫ࡓࡀࡃࡍࡉࡃࡉࡅࡍࡍ ࡋࡉࡑࡓࡐࡉࡀ ࡈࡀࡁࡉࡀ‬ ‫ࡀࡕࡍࡉࡓࡅࡅࡍࡍ ࡋࡔࡀࡄࡉࡐࡀ ࡖࡂࡅࡐࡀࡍ‬

‫ࡖࡒࡀࡉࡉࡌ ࡋࡅࡐࡌ ࡓࡐࡀࡔ‬ ‫ࡅࡈࡅࡇࡍ ࡖࡏࡋࡀࡀࡍ ‖ ࡌࡀࡓࡂࡉࡍࡀ‬ ‫ࡅࡀࡋࡅࡀࡕࡇ ࡄࡍࡅࡓࡀ ࡉࡀࡒࡓࡀ‬ ‫ࡅࡀࡆࡉࡋ ࡁࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡉࡀ‬ ‫ࡎࡉࡓࡀ ࡁࡏࡋࡀࡀࡍ ࡏࡕࡉࡁ‬ ‫ࡅࡁࡀࡉࡉࡍ ࡖࡉࡍࡒࡉࡅࡍࡍ ࡒࡉࡀࡍࡉࡄࡅࡍ‬

‫]‪[132‬‬

‫ࡅࡌࡍ ࡂࡀࡅࡇ ࡔࡀࡕࡉࡍ ࡄࡀࡌࡓࡀ‬ ‫ࡅࡔࡀࡕࡉࡍ ࡖࡋࡀࡄࡅࡀ ࡄࡀࡌࡓࡀ‬ ‫ࡆࡉࡒࡉࡀ ࡅࡕࡀࡁࡀࡁࡉࡀ ࡀࡒࡀࡓ‬ ‫ࡄࡁࡀࡈࡉࡅࡍ ࡁࡏࡋࡀࡀࡍ ࡄࡉࡁࡈࡀ‬ ‫ࡅࡀࡓࡐࡅࡅࡍࡍ ࡋࡉࡑࡓࡐࡉࡀ ࡌࡍ ࡃࡅࡕࡊࡀࡉࡅࡍ‬

‫‪ࡕࡀࡓࡌࡀࡔ 45 G ࡀࡋࡆࡀࡅ; J ࡕࡉࡋࡆࡀࡅ :ࡕࡀࡋࡆࡀࡅ | GJ ࡀࡕࡅࡑࡁࡅ; I ࡀࡕࡅࡁࡉࡑࡅ :ࡀࡕࡅࡁࡑࡉࡅ | D ࡀࡁࡉࡑࡀ :ࡀࡁࡑࡉ | ABD ࡕࡀࡒࡁࡉࡔ; I ࡕࡀࡒࡁࡀࡔࡖ; J ࡕࡉࡒࡁࡉࡔࡖ :ࡕࡀࡒࡁࡉࡔࡖ 44‬‬ ‫ࡃࡀࡄࡁࡀ ࡅࡀࡊࡎࡀࡐ ࡅࡀࡆࡋࡀࡕ ࡌࡀࡓࡇ ࡓࡉࡄࡌࡀࡕ‪ࡀࡕࡁࡅࡈࡅࡈࡋࡀ; D ࡀࡐࡕࡉࡈࡅࡈࡋ :ࡀࡐࡕࡉࡈࡅࡈࡋ | GH ࡇࡕࡀࡓࡌࡀࡔ :ࡕࡀࡓࡌࡀࡔ 46 J ࡕࡉࡌࡄࡉࡓ :ࡕࡀࡌࡄࡉࡓ | D ࡀࡁࡄࡀࡆ :ࡀࡁࡄࡀࡃ | >A :‬‬ ‫‪BGHJ ࡌࡅࡄࡓ; D ࡕࡉࡌࡉࡄࡓࡏࡅ; I ࡌࡅࡄࡓࡏࡅ :ࡌࡅࡄࡓࡏࡅ | AD ࡕࡍࡉࡎࡏࡖ :ࡕࡍࡉࡎࡖ 48 B ࡀࡓࡌࡀ :ࡇࡋࡀࡓࡌࡀ 47 ACD ࡕࡀࡌࡄࡉࡓ ࡇࡓࡀࡌ ࡕࡀࡋࡆࡀࡅ :ࡕࡀࡋࡆࡀࡅ | AC‬‬ ‫ࡖࡏࡎࡉࡉࡍࡉࡇ‪GHJ ࡇࡋࡉࡅࡀࡄ :ࡀࡉࡋࡉࡅࡀࡄ | J ࡀࡍࡃࡀࡌࡋ :ࡀࡍࡃࡀࡌ | H ࡉࡀࡉࡓࡉࡌ ࡋࡏ; J ࡉࡀࡉࡓࡉࡌ :ࡉࡀࡓࡀࡌࡋ 49 >ACD; HJ ࡓࡁࡋ :ࡓࡀࡁࡋ | AD ࡇࡉࡌࡄࡉࡓࡏ :ࡇࡌࡄࡉࡓࡏ | I ࡇࡉࡍࡉࡎࡏࡖ :‬‬ ‫‪ࡌࡐࡅࡋ; D ࡀࡉࡉࡀࡈࡅࡄࡀࡉ ࡌࡐࡅ ࡋࡏ; I ࡀࡉࡉࡀࡈࡅࡄࡀࡉࡖ ࡇࡌࡐࡅࡋ :ࡀࡉࡉࡀࡈࡅࡄࡀࡉ ࡌࡐࡅࡋ | A ࡖ ࡀࡌࡐࡅ ࡋࡏ; BC ࡖ ࡌࡐࡅࡋ; D ࡌࡐࡅ ࡋࡏ :ࡌࡐࡅࡋ 51 GH ࡇࡋࡉࡅࡀࡄ :ࡀࡉࡋࡉࡅࡀࡄ 50‬‬ ‫ࡖࡉࡀࡄࡅࡈࡀࡉࡉࡀ ‪H ࡓࡁ ࡋࡏ :ࡁࡀࡓࡋ | ACD ࡀࡉࡊࡔࡀࡓ :ࡀࡉࡊࡔࡀࡓࡖ 52 A ࡀࡍࡉࡄࡊࡉ :ࡀࡍࡉࡄࡊࡀ | AD ࡍࡅࡄࡉࡀࡌࡐࡅ ࡋࡏ :ࡍࡅࡄࡉࡀࡌࡐࡅࡋ | A ࡀࡉࡉࡀࡈࡅࡄࡀࡉࡖ ࡀࡌࡐࡅ ࡋࡏ; BC‬‬ ‫ࡓࡅࡓࡁࡉࡀ‪:ࡐࡇࡅࡀ 3 H ࡀࡍࡉࡀࡂࡓࡀࡌ :ࡀࡍࡉࡂࡓࡀࡌ | B ࡀࡉࡋࡄ; GH ࡀࡉࡋࡉࡄ :ࡀࡉࡋࡀࡄ | ACDH ࡀࡐࡉࡄࡀࡔ; J ࡐࡇࡄࡀࡔ :ࡐࡇࡄࡀࡔ 2 ACD ࡌࡐࡅ ࡋࡏ; I ࡌࡐࡅࡋࡏ :ࡌࡐࡅࡋ 1 B ࡀࡉࡁࡓࡅࡓࡖ :‬‬ ‫ࡀࡅࡉࡐࡀ ‪ࡍࡉࡉࡀࡁࡅ | >A :ࡁࡉࡕࡏ | CGJ ࡀࡓࡀࡎ :ࡀࡓࡉࡎ 6 CGHJ ࡀࡓࡀࡎ :ࡀࡓࡉࡎ 5 BHJ ࡋࡀࡆࡀࡅ :ࡋࡉࡆࡀࡅ | BCGJ ࡍࡀࡀࡋࡏࡁ; D ࡀࡍࡉࡀࡋࡏࡖ :ࡀࡍࡉࡀࡋࡏࡁ | >AD :ࡀࡓࡃ 4 J‬‬ ‫ࡖࡉࡍࡒࡉࡅࡍࡍ‪BCD ࡀࡒࡃࡉࡆ :ࡀࡒࡓࡉࡆ | BGJ ࡀࡉࡊࡋࡀ :ࡍࡉࡊࡋࡀ | J ࡀࡐࡉࡅࡀ :ࡐࡇࡅࡀ | >H :ࡍࡌ 8 B ࡀࡉࡍࡏࡉࡊࡀࡀࡋࡅ :ࡀࡍࡉࡉࡊࡀࡀࡋࡅ 7 AD ࡍࡅࡉࡍࡀࡉࡒ :ࡍࡅࡄࡉࡍࡀࡉࡒ | ACDI ࡍࡍࡅࡒࡍࡉ ࡍࡉࡉࡀࡁࡖ :‬‬ ‫‪ACD ࡀࡉࡐࡓࡑࡉࡋ :ࡀࡉࡐࡓࡑࡉࡋ | C ࡍࡍࡅࡅࡃࡉࡍࡃࡀࡓ :ࡍࡍࡅࡉࡃࡉࡍࡃࡀࡓ 11 AC ࡀࡉࡁࡉࡁࡕࡅ :ࡀࡉࡁࡀࡁࡀࡕࡅ | BGHJ ࡀࡍࡉࡐࡅࡂࡁ :ࡍࡀࡐࡅࡂࡁ 10 B ࡀࡈࡉࡍࡀࡅ; GHJ ࡀࡈࡉࡑࡀ :ࡀࡈࡉࡀࡎ 9‬‬ ‫ࡄࡁࡀࡈࡉࡅࡍ‪GHJ ࡍࡍࡅࡅࡐࡒࡀࡅ :ࡍࡍࡅࡅࡐࡓࡀࡅ | C ࡍࡍࡅࡅࡓࡍࡕࡀ; GHJ ࡍࡍࡅࡅࡓࡅࡍࡕࡀ :ࡍࡍࡅࡅࡓࡉࡍࡕࡀ 12 AC ࡍࡀࡀࡋࡏࡁ ࡍࡀࡀࡋࡏࡁ :ࡍࡀࡀࡋࡏࡁ | BH ࡇࡋࡈࡉࡁࡄ; G ࡇࡋࡉࡈࡉࡁࡄ; J ࡀࡉࡋࡈࡉࡁࡄ :‬‬ ‫;ࡅࡀࡒࡐࡉࡅࡍࡍ ‪BJ ࡍࡅࡄࡉࡀࡊࡕࡅࡃ :ࡍࡅࡉࡀࡊࡕࡅࡃ | ACD ࡀࡉࡐࡓࡑࡉ ࡋࡏ :ࡀࡉࡐࡓࡑࡉࡋ | AD ࡍࡅࡐࡓࡀࡅ; B‬‬

Translation | 169

34:44 – 35:12

who has left colorful fabrics and colors, 45 She has forsaken gold and silver,

She has forsaken phylacteries,

and went to love her lord.521 and went to love her lord!522 and went to love a man in a turban!”

Meryey said to him, “God forbid I love whom I hate.

God forbid I should hate whom I love.

God forbid I should hate my lord,523

Manda d’Heyyi, who is my support in the world.

50 In the world, he is my support,

and a helper in light’s place.

Let there be dust in the mouth of the Jews,

and ashes in the mouths of all the priests!

Let there be dung beneath horses’ feet

for the master of the mighty rulers of Jerusalem!”

The victorious Life speaks,

and the man who went here triumphs!

In the name of the Great Life,

may the sublime light be magnified!

35. Meryey am I, a vine,

a tree standing at the mouth of the Euphrates.

The tree’s leaves are sweets,

and pearls are the tree’s fruit.

The vine’s fruit is splendor,

and its leaves are precious light.

It spreads its scent among the trees

and went out into all worlds.

5 Birds smell it in the air.

Upon the tree a flock landed,

A flock landed in the tree. and they seek to build their nest there.

They shelter in it and do not keep still.

10

They eat what falls from its branches,

and from within it they drink juice.

They eat what was not reprehensible,

and drink what was not fermented.524

While the birds sit in the vine,525

winds and storms broke loose.

They shook the good birds,

they battered the tree,

they made the vine’s leaves fall on all sides,

and chased the birds away from their place.

521 Lines 43 and 44 are missing from B. 522 Line 45 is missing from A. 523 HJ “I should hate Meryey.” 524 The unfermented grape beverage used in Mandaean rituals, hamrā, is directly contrasted with the fermented and therefore intoxicating hamrā ‘wine,’ the word for which comes from the same root. 525 BGHJ “the vines.”

170 | Text

ࡈࡀࡂࡋࡅ ࡐࡀࡍࡀࡂࡅ ࡀࡐࡓࡅࡈࡁ ࡓࡀࡔࡀࡅ [133]

ࡍࡅࡄ ࡀࡔࡌࡀࡔ‖ࡖ ࡋࡀࡆࡀࡅ ࡀࡐࡓࡅ ࡀࡓࡈࡀ ࡍࡀࡀࡋࡏ ࡍࡌࡅ ࡓࡀࡔࡀ ࡀࡋࡅ ࡇࡁࡕࡏࡖ ࡀࡉࡐࡓࡑࡉ ࡀࡉࡓࡐࡉࡀࡔࡅ ࡀࡌࡋࡀࡋ ࡀࡕࡅࡄࡍࡉ ࡕࡀࡕࡀࡅ ࡍࡍࡅࡒࡍࡉ ࡍࡅࡉࡍࡀࡉࡒࡖ ࡍࡉࡉࡀࡁࡅ ࡀࡓࡔࡍࡉ ࡎࡀࡎࡀࡈࡉࡌࡅ ࡓࡀࡃࡄ ࡐࡇࡍࡀࡂࡁ ࡍࡅࡑࡁࡐࡀࡍࡅ ࡓࡀࡃࡄ ࡇࡋࡉࡓࡌࡀࡅ ࡍࡇࡉࡌ ࡋࡉࡋࡀࡌ ࡀࡉࡐࡓࡑࡉ ࡍࡅࡋࡕࡉࡋ ࡊࡀࡀࡎࡖ ࡀࡊࡌ ࡀࡉࡃࡓࡀࡌ ࡀࡉࡁࡀࡁࡀࡕ ࡍࡀࡀࡋࡏ ࡍࡅࡕࡀࡅ ࡈࡀࡌࡔ ࡍࡅࡄࡉࡐࡀࡍࡀࡂࡖ ࡀࡌࡋࡀ ࡀࡉࡅࡓࡒࡀࡋ ࡀࡉࡁࡉࡁࡕࡅ ࡀࡉࡒࡉࡆ

[134]

ࡀࡉࡐࡓࡑࡉ ࡋࡏ ‖ ࡊࡀࡋࡉࡀࡔࡍࡉࡖ ࡍࡍࡉࡀ ࡅࡑࡁ ࡋࡊࡅࡁ ࡋࡉࡁࡉࡕࡁ ࡕࡉࡆࡀࡄࡖ ࡀࡉࡁࡉࡁࡀࡕࡅ ࡀࡉࡒࡉࡆ ࡍࡅࡁࡅࡃࡀࡁࡖ ࡅࡄࡀࡌ

ࡀࡅࡄ ࡀࡉࡐࡓࡑࡉ ࡍࡅࡕࡍࡀࡀࡄ ࡍࡌࡖ ࡍࡅࡋࡕࡏࡖ ࡀࡐࡉࡍࡀࡂࡋ ࡍࡍࡅࡅࡓࡁࡀࡕࡅ ࡀࡉࡋࡊࡀ ࡋࡏ ࡊࡀࡌࡎ ࡋࡀࡆࡀࡅ ࡍࡅࡉࡀࡓࡎࡉࡁ ࡍࡌ ࡍࡅࡉࡓࡀࡕࡎࡅ

ࡀࡐࡓࡀࡋࡖ ࡀࡐࡓࡑࡉ ࡊࡀࡏ ࡍࡅࡐࡉࡉࡋࡄ ࡀࡉࡁࡀࡁࡀࡕࡅ ࡀࡉࡒࡉࡆࡖ ࡀࡌࡋࡀ ࡓࡀࡔࡀࡋࡅ ࡈࡀࡂࡋࡀࡋࡖ ࡊࡀࡀ ࡈࡀࡂࡋࡀࡋࡖ ࡍࡍࡅࡉࡋࡉࡀࡅ ࡀࡉࡉࡄ ࡍࡀࡀࡋࡏ ࡓࡐࡉࡀࡔ ࡀࡊࡌ ࡀࡉࡁࡀࡁࡀࡕࡅ ࡀࡉࡒࡉࡆ ࡍࡅࡐࡉࡀࡋࡄ ࡀࡍࡉࡈࡀࡓࡌࡅ ࡀࡉࡐࡓࡑࡉ ࡀࡉࡁࡕࡀࡉࡖ ࡍࡀࡐࡅࡂ ࡋࡏ ࡀࡉࡐࡓࡑࡉ ࡀࡉࡁࡕࡀࡉࡖ ࡀࡉࡐࡓࡑࡉࡋ ࡍࡍࡅࡉࡆࡄ ࡒࡉࡃࡀࡅ ࡀࡓࡀࡅࡉࡄ ࡀࡕࡀ ࡁࡉࡕࡏ ࡍࡀࡀࡋࡏࡁ ࡀࡕࡀࡅ ࡀࡓࡔࡍࡉ ࡊࡀࡉࡀࡄࡁ ࡀࡉࡐࡓࡑࡉ ࡍࡍࡉࡉࡀࡅࡄ ࡍࡀࡀࡋࡏ ࡍࡉࡆࡀࡄࡁ ࡀࡉࡒࡉࡆ ࡍࡅࡄࡉࡀࡅࡀࡋࡏ ࡓࡀࡒࡀ ࡍࡀࡀࡋࡏ ࡍࡌ ࡍࡍࡅࡉࡃࡉࡍࡃࡀࡓ ࡈࡀࡂࡋࡅ ࡓࡀࡔࡀࡖ ࡊࡀࡏ ࡀࡐࡓࡅ ࡀࡓࡈࡀࡖ ࡊࡀࡏ ࡀࡓࡔࡍࡉ ࡊࡀࡋࡓࡀࡌࡍࡉ ࡍࡍࡉࡀ ࡀࡓࡀࡉࡀࡎ ࡕࡍࡀࡀࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡍࡀࡄࡀ ࡀࡉࡐࡓࡑࡉ ࡍࡅࡕࡍࡀࡀࡄ ࡍࡅࡄࡉࡀࡅࡀࡋࡏ ࡕࡉࡓࡀࡃ ࡅࡄࡀࡌ ࡍࡅࡋࡓࡀࡌࡀ ࡉࡀࡄࡀ ࡀࡉࡆࡄࡉࡌࡋ ࡍࡅࡕࡉࡉࡀࡁࡀࡋ ࡀࡉࡓࡄࡅࡌࡋࡉࡂ ࡉࡍࡀࡉࡌ ࡍࡍࡅࡅࡓࡈࡀ ࡓࡀࡁࡀࡕࡔࡏࡅ ࡈࡀࡌࡀࡕࡔࡏࡅ ࡒࡉࡔࡀࡁࡅ ࡀࡕࡉࡃ ࡍࡅࡋࡓࡀࡃࡄ

J ࡈࡀࡂࡋ :ࡈࡀࡂࡋࡅ | H ࡐࡇࡍࡀࡂࡅ; IJ ࡀࡐࡉࡍࡀࡂࡅ :ࡐࡀࡍࡀࡂࡅ | GIJ ࡀࡉࡐࡓࡅࡈࡁ; H ࡇࡐࡓࡅࡈࡁ :ࡀࡐࡓࡅࡈࡁ | BGH ࡓࡀࡔࡅ; I ࡓࡀࡔࡀࡅ :ࡓࡀࡔࡀࡅ | BGI ࡀࡉࡐࡓࡑࡉ :ࡀࡐࡓࡑࡉ 13

J ࡍࡅࡄ ࡀࡔࡌࡀࡔ :ࡍࡅࡄ ࡀࡔࡌࡀࡔࡖ | I ࡓࡀࡔࡀ ࡀࡋࡅ :ࡓࡀࡔࡀࡋࡅ | BHI ࡊࡀࡏ; J ࡊࡀࡏࡅ :ࡊࡀࡀ 15 B ࡍࡉࡐࡅࡋࡉࡄ; GHJ ࡀࡉࡐࡅࡋࡉࡄ :ࡍࡅࡐࡉࡉࡋࡄ | AC ࡀࡉࡁࡉࡁࡕࡅ :ࡀࡉࡁࡀࡁࡀࡕࡅ 14

AD ࡓࡐࡉࡀࡔࡅ :ࡀࡉࡓࡐࡉࡀࡔࡅ | ACD ࡀࡉࡓࡐࡉࡀࡔ; J ࡓࡐࡉࡔ :ࡓࡐࡉࡀࡔ 17 BI ࡀࡐࡓࡀࡅ :ࡀࡐࡓࡅ | GHJ ࡍࡌ :ࡍࡌࡅ | J ࡓࡀࡔࡀࡋࡅ :ࡓࡀࡔࡀ ࡀࡋࡅ 16 D ࡍࡅࡄࡉࡀࡔࡌࡀࡔ;

H ࡍࡅࡄࡉࡍࡀࡉࡒ :ࡍࡅࡉࡍࡀࡉࡒࡖ | C ࡀࡉࡁࡕࡀࡉࡃࡀ; D ࡍࡉࡁࡕࡀࡉࡖ :ࡀࡉࡁࡕࡀࡉࡖ 19 AC ࡀࡉࡁࡉࡁࡕࡅ; G ࡀࡉࡁࡀࡁࡉࡕࡅ :ࡀࡉࡁࡀࡁࡀࡕࡅ | GH ࡍࡍࡅࡐࡅࡀࡋࡄ; I ࡍࡅࡐࡉࡉࡋࡄ; J ࡍࡍࡅࡐࡉࡀࡋࡄ :ࡍࡅࡐࡉࡀࡋࡄ 18

ACD ࡍࡀࡐࡅࡂ ࡋࡏ; I ࡍࡀࡐࡅࡂࡋࡏ; J ࡀࡍࡉࡐࡅࡂࡋ :ࡍࡀࡐࡅࡂ ࡋࡏ | C ࡀࡉࡁࡕࡀࡉࡖ ࡋࡏ; I ࡀࡉࡁࡕࡀࡉࡖ ࡋࡏ :ࡀࡉࡁࡕࡀࡉࡖ 20 B ࡍࡍࡅࡒࡍࡀ :ࡍࡍࡅࡒࡍࡉ | D ࡍࡅࡉࡍࡀࡀࡒࡖ; GIJ ࡍࡅࡄࡉࡍࡀࡉࡒࡖ;

AD ࡇࡋࡓࡀࡌࡀࡅ; J ࡇࡋࡉࡓࡀࡌࡀࡅ :ࡇࡋࡉࡓࡌࡀࡅ 22 AD ࡐࡇࡍࡅࡂࡁ :ࡐࡇࡍࡀࡂࡁ | H ࡒࡀࡃࡀࡅ :ࡒࡉࡃࡀࡅ | >H; J ࡀࡓࡔࡀ :ࡀࡕࡀ 21 A ࡎࡀࡈࡉࡌࡅ; B ࡎࡉࡈࡀࡌࡅ; D ࡎࡉࡈࡉࡌࡅ :ࡎࡀࡎࡀࡈࡉࡌࡅ

:ࡀࡉࡁࡀࡁࡀࡕ | GH ࡍࡀࡋࡏ; J ࡍࡀࡉࡀࡅࡀࡋࡏ :ࡍࡀࡀࡋࡏ | H ࡀࡒࡉࡆ :ࡀࡉࡒࡉࡆ | GHJ ࡍࡀࡉࡀࡅࡀࡋࡏ :ࡍࡅࡄࡉࡀࡅࡀࡋࡏ 25 AD ࡀࡊࡌࡏ :ࡀࡊࡌ | ACD ࡍࡍࡉࡉࡀࡅࡄࡖ; I ࡍࡍࡏࡉࡀࡅࡄࡖ :ࡍࡍࡉࡉࡀࡅࡄ 24

:ࡊࡀࡋࡓࡀࡌࡍࡉ | I ࡍࡍࡏࡀ :1ࡍࡍࡉࡀ 29 GHIJ ࡀࡉࡁࡀࡁࡀࡕࡅ :ࡀࡉࡁࡉࡁࡕࡅ 27 ACGH ࡍࡅࡉࡐࡀࡍࡀࡂࡖ :ࡍࡅࡄࡉࡐࡀࡍࡀࡂࡖ | C ࡍࡍࡅࡅࡃࡉࡍࡃࡀࡓ :ࡍࡍࡅࡉࡃࡉࡍࡃࡀࡓ 26 AC ࡀࡉࡁࡉࡁࡕ; BG ࡀࡉࡁࡀࡁࡉࡕ

D ࡕࡉࡆࡄࡖ :ࡕࡉࡆࡀࡄࡖ | B ࡀࡓࡉࡀࡎ; H ࡋࡉࡁࡉࡕࡁ ࡀࡓࡀࡎ :ࡀࡓࡀࡉࡀࡎ 30 BGH ࡀࡉࡐࡓࡑࡉࡋ; I ࡀࡉࡐࡓࡑࡉࡋࡏ :ࡀࡉࡐࡓࡑࡉ ࡋࡏ | BGHI ࡊࡀࡋࡉࡀࡔࡍࡉ :ࡊࡀࡋࡉࡀࡔࡍࡉࡖ | AD ࡊࡀࡋࡓࡀࡌࡍࡉࡖ ࡊࡀࡁࡅࡃࡀࡁࡀ; G ࡍࡅࡁࡅࡃࡀࡁࡀ; H ࡍࡅࡁࡃࡀࡁࡀ; J ࡍࡅࡁࡉࡃࡀࡁࡀ :ࡍࡅࡁࡅࡃࡀࡁࡖ 31 >AD :ࡅࡄࡀࡌ ࡀࡉࡁࡉࡁࡀࡕࡅ ࡀࡉࡒࡉࡆ ࡍࡅࡁࡅࡃࡀࡁࡖ ࡅࡄࡀࡌ ࡍࡀࡄࡀ 32–31 B ࡊࡀࡄࡀ :ࡍࡀࡄࡀ 31 B ࡀࡉࡆࡄ; :ࡉࡍࡀࡉࡌ | BGHJ ࡍࡍࡅࡉࡓࡈࡀ :ࡍࡍࡅࡅࡓࡈࡀ 35 J ࡀࡅࡄࡀ :ࡀࡅࡄ | H ࡀࡉࡄࡀ :ࡉࡀࡄࡀ | AJ ࡀࡉࡆࡉࡄࡉࡌࡋ :ࡀࡉࡆࡄࡉࡌࡋ | J ࡍࡅࡕࡀࡉࡀࡁࡀࡋ :ࡍࡅࡕࡉࡉࡀࡁࡀࡋ 34 ACD ࡀࡉࡁࡀࡁࡕࡅ :ࡀࡉࡁࡉࡁࡀࡕࡅ | B I ࡃࡀࡁࡀࡕࡔࡅ :ࡓࡀࡁࡀࡕࡔࡏࡅ | GH ࡈࡀࡌࡀࡕࡔࡏ :ࡈࡀࡌࡀࡕࡔࡏࡅ 36 A ࡍࡍࡅࡅࡁࡓࡀࡕࡅ; BJ ࡍࡍࡅࡉࡓࡁࡀࡕࡅ :ࡍࡍࡅࡅࡓࡁࡀࡕࡅ | J ࡀࡉࡓࡅࡄࡌࡋࡉࡂ :ࡀࡉࡓࡄࡅࡌࡋࡉࡂ | >D; J ࡉࡍࡀࡌ ABD ࡒࡀࡔࡀࡁࡅ ࡀࡕࡉࡃ; CI ࡒࡉࡔࡀࡁࡅ ࡀࡉࡕࡉࡃ; J ࡒࡀࡒࡔࡀࡁࡅ ࡀࡕࡉࡃ :ࡒࡉࡔࡀࡁࡅ ࡀࡕࡉࡃ 37 J ࡀࡉࡋࡊࡀࡋ :ࡀࡉࡋࡊࡀ ࡋࡏ | J ࡊࡀࡀࡌࡎ :ࡊࡀࡌࡎ | J ࡋࡉࡆࡀࡅ :ࡋࡀࡆࡀࡅ | HJ ࡃࡀࡁࡀࡕࡔࡏࡅ; ACD ࡍࡅࡄࡉࡀࡓࡎࡉࡁ :ࡍࡅࡉࡀࡓࡎࡉࡁ | AC ࡍࡅࡉࡓࡀࡕࡀࡎࡅ; H ࡍࡅࡉࡓࡀࡕࡎࡏࡅ; J ࡍࡉࡄࡓࡀࡕࡀࡎࡅ :ࡍࡅࡉࡓࡀࡕࡎࡅ

15

20

25

30

35

Translation | 171

35:13 – 35:37

There were many birds who do not fly off,

but clung tightly with their claws and wings,

and held on until the winds and storms pass. 15 There were those who did not hold firmly,

and some of their families526 went off.

Woe to them that do not hold fast,

but are dashed from the tree and flew away!

How lovely is Life’s tree,

and how lovely are the birds within it!

The winds and storms pass over them,

and calm came over the world.

As the birds sit and twitter,

and seek to build nests upon it,

20 so the birds can settle upon the vine,

an eagle circles and flies around.

A white [eagle] came to look, and saw the birds.

It circled and flapped its wings,

and came to sit upon the tree.

The birds spoke with it, and said to it,

“By your life, eagle, In this tree there are birds, 25 but winds broke loose upon them,527

so many to be without number, and angry storms came to the tree.528

They shook them from the tree,

until their wings are torn off.

There were some who held fast.

The winds and storms didn’t uproot them.

There were some who flew off quickly. We say to you, eagle, 30 since you are one that travels around,

Those birds, our brothers,

we ask you about the birds, so you have seen everything on Earth. what have the winds and storms done to them?

What will you take to them?”529 He said to them, “Do not seek to see, my brothers 35 Clay bullets tore them from me,

what becomes of those birds. and broke the wings they had,

and they were torn off and broken,530

and went to rest upon the banks.531

A vulture and a hawk circled around them,

tore pieces from their flesh,

526 527 528 529 530 531

In place of də-šāmšā hon ‘that they are the sun,’ read də-šeršeyhon. GHJ “upon us.” GHJ “upon us.” For lines 31 and 32, AD both read “Those birds, will you take to them?” HIJ “and became subservient.” Unclear. Possibly “traps.”

172 | Text

[135]

[136]

ࡀࡉࡃࡏࡋ ࡀࡕࡍࡀࡌ ࡀࡋࡉࡄ ࡍࡀࡐࡅࡂ ࡍࡉࡆࡀࡄࡁ ࡍࡅࡕࡓࡀࡔࡀࡖ ࡔࡀࡐࡓ ࡌࡐࡅࡋ ࡌࡉࡉࡀࡒࡖ ࡍࡀࡐࡅࡂ ࡕࡉࡕࡀ ࡍࡊࡅࡉࡀࡕࡀࡅࡋ ࡍࡀࡀࡖ ࡊࡀࡀࡌࡉࡎ ࡋࡉࡁࡉࡕࡁ ࡀࡉࡋࡉࡅࡀࡄࡖ ࡀࡉࡁࡀࡈ ࡀࡉࡋࡕࡉࡔࡋ ࡀࡉࡌ ࡀࡉࡅࡒࡔࡀࡌࡅ ࡔࡀࡐࡓ ࡌࡐࡅࡋ ࡀࡉࡌࡉࡀࡒࡖ ࡉࡀࡋࡕࡉࡔࡋ ࡀࡉࡌ ࡍࡉࡒࡔࡀࡌࡅ ࡀࡉࡋࡕࡏࡖ ࡀࡅࡉࡆࡖ ࡀࡕࡔ ࡉࡀࡉࡌ ࡍࡌࡖ ࡇࡁࡅࡈ ࡍࡉࡓࡕ ࡃࡀࡄࡋ ࡀࡐࡔࡍࡀࡅ ࡒࡐࡀࡍࡀ ࡀࡉࡁࡀࡈ ࡀࡉࡓࡐࡉ ࡀࡉࡒࡋࡏࡅ ࡀࡉࡓࡀࡓࡌ ࡒࡐࡀࡍࡀ ࡊࡀࡃࡊࡅࡋ ࡐࡉࡋࡄࡀࡋࡖ ࡍࡍࡅࡉࡋࡉࡀࡅ ࡀࡓࡒࡀࡉ ࡀࡈࡔࡊࡅ ࡉࡀࡉࡓࡉࡌࡋ ࡀࡕࡅࡑࡀ ࡉࡀࡉࡓࡉࡌࡋ ࡇࡋࡅࡄ ࡀࡉࡉࡄࡖ ࡀࡋࡀࡒ ࡀࡉࡓࡒࡉࡌ ‖ ࡓࡀࡎࡉࡌ ࡇࡌࡄࡀࡓ ࡔࡉࡐࡓࡀࡌࡅ ࡓࡀࡃࡄ ࡐࡀࡃࡉࡓࡋ ࡀࡉࡅࡋࡁࡅࡎࡅ ࡓࡀࡔࡅ ࡉࡀࡉࡓࡉࡌࡋ ࡇࡋࡅࡄ ࡀࡕࡅࡑࡀ ࡐࡀࡃࡉࡓ ࡇࡋࡅࡄ ࡉࡀࡉࡓࡉࡌࡋ

ࡀࡍࡉࡌࡀࡔࡌࡖ ࡍࡅࡉࡍࡀࡉࡌ ࡍࡅࡉࡋࡊࡀࡀࡅ ࡀࡉࡌ ࡕࡍࡀࡌ ࡍࡅࡄࡖ ࡍࡍࡅࡉࡋࡉࡀࡅ ࡀࡉࡐࡓࡑࡉ ࡍࡊࡅࡋࡉࡃ ࡍࡊࡅࡉࡀࡁࡅࡈ ࡉࡀࡉࡓࡉࡌࡋ ࡇࡋࡅࡕࡉࡅࡄ ࡀࡕࡅࡑࡀ ‖ ࡀࡉࡐࡓࡑࡉ ࡓࡀࡒࡔࡀࡁࡅ ࡍࡅࡆࡄ ࡉࡀࡄࡀ ࡕࡀࡅࡋ ࡕࡉࡕࡀ ࡍࡀࡀ ࡉࡀࡉࡓࡉࡌࡋ ࡀࡉࡎࡉࡌࡋ ࡕࡉࡕࡀ ࡍࡀࡐࡅࡂ ࡀࡉࡓࡉࡒࡀࡉࡅ ࡍࡉࡋࡀࡃ ࡀࡓࡀࡅࡉࡄ ࡀࡋࡅࡀࡃࡁ ࡀࡉࡉࡀࡓࡃ ࡋࡏ ࡍࡀࡀࡓࡀࡃࡅ ࡍࡀࡋࡉࡁࡀࡎ ࡍࡀࡉࡒࡔࡀࡌࡅ ࡍࡀࡀࡓࡀࡃࡅ ࡍࡀࡋࡉࡁࡀࡎ ࡌࡀࡉࡀࡒࡕࡉࡌࡅ ࡀࡔࡀ ࡀࡉࡎࡀࡕࡉࡌࡅ ࡀࡉࡕࡀࡔ ࡀࡉࡌ ࡍࡅࡕࡔࡖ ࡀࡍࡉࡐࡅࡂ ࡆࡀࡅࡓࡅ ࡍࡅࡉࡐࡀࡅࡀ ࡋࡀࡃࡀࡂࡕࡏ ࡀࡉࡌ ࡍࡅࡕࡔࡀࡋࡖ ࡀࡍࡉࡐࡅࡂ ࡀࡓࡄࡅࡏࡁ ࡍࡅࡂࡎࡀࡋࡖ ࡍࡍࡅࡉࡋࡉࡀࡅ ࡀࡉࡉࡄ ࡕࡀࡌࡉࡎࡋ ࡀࡉࡅࡍࡉࡉࡎ ࡓࡀࡔࡀࡅ ࡈࡀࡂࡋ ࡉࡀࡄࡀ ࡀࡌࡋࡀࡁ ࡍࡀࡉࡉࡀࡁ ࡍࡀࡀࡖ ࡀࡉࡊࡁࡀࡔ ࡀࡉࡌࡅࡒࡀࡌࡅ ࡃࡉࡍࡃࡀࡓࡌࡅ ࡍࡀࡀࡋࡏ ࡍࡌ ࡎࡀࡈ ࡀࡓࡔࡍࡉ ࡍࡅࡋࡓࡀࡌࡀ ࡉࡀࡄࡀ ࡉࡀࡋࡀࡒ ࡍࡅࡉࡀࡌࡅࡔ ࡀࡕࡅࡑࡀ ࡉࡀࡉࡓࡉࡌࡋ ࡇࡋࡅࡄ ࡀࡉࡉࡀࡈࡅࡄࡀࡉࡋ ࡍࡍࡅࡉࡋࡉࡀࡅ

ࡍࡊࡅࡉࡀࡁࡈ :ࡍࡊࡅࡉࡀࡁࡅࡈ 40 GJ ࡀࡉࡓࡏࡋ :ࡀࡉࡃࡏࡋ | ACD ࡕࡍࡀࡌ :ࡀࡕࡍࡀࡌ | AD ࡕࡍࡀࡁ :ࡕࡍࡀࡌ 39 ACDI ࡍࡅࡄࡉࡍࡀࡉࡌ; H ࡍࡀࡉࡍࡀࡉࡌ :ࡍࡅࡉࡍࡀࡉࡌ | J ࡍࡅࡉࡋࡊࡉࡀࡅ :ࡍࡅࡉࡋࡊࡀࡀࡅ 38 DJ ࡌࡀࡉࡀࡒࡖ :ࡌࡉࡉࡀࡒࡖ | I ࡉࡀࡉࡓࡉࡌ ࡋࡏ :ࡉࡀࡉࡓࡉࡌࡋ | HJ ࡇࡋࡕࡉࡅࡄ :ࡇࡋࡅࡕࡉࡅࡄ 41 BD ࡍࡅࡕࡓࡉࡔࡀࡖ; G ࡍࡅࡕࡓࡀࡔࡖ; I ࡍࡅࡕࡓࡀࡔࡀࡖ; J ࡍࡅࡕࡉࡓࡔࡖ :ࡍࡅࡕࡓࡀࡔࡀࡖ | H AC ࡍࡊࡅࡉࡀࡕࡀࡅࡋࡀ :ࡍࡊࡅࡉࡀࡕࡀࡅࡋ 42 B ࡍࡅࡋࡀࡅࡄ :ࡀࡉࡋࡉࡅࡀࡄࡖ ࡉࡀࡄࡀ ࡕࡀࡅࡋ ࡕࡉࡕࡀ ࡍࡀࡀ ࡕࡉࡕࡀ ࡍࡊࡅࡉࡀࡕࡀࡅࡋ ࡍࡀࡀࡖ 43–42 AD ࡌࡐࡅ ࡋࡏ; C ࡀࡌࡐࡅࡋ; I ࡌࡐࡅࡋࡏ :ࡌࡐࡅࡋ | B ࡌࡉࡉࡀࡒ; I ࡉࡀࡉࡓࡀࡌࡋ :ࡉࡀࡉࡓࡉࡌࡋ | ACD ࡀࡉࡎࡀࡌࡋ; H ࡀࡉࡎࡉࡌࡖ :ࡀࡉࡎࡉࡌࡋ | B ࡕࡀࡕࡀ :ࡕࡉࡕࡀ 44 GHIJ ࡍࡅࡋࡉࡅࡄ :ࡀࡉࡋࡉࡅࡀࡄࡖ | AB ࡕࡀࡅࡋࡀ; J ࡍࡊࡅࡉࡀࡕࡀࡅࡋ :ࡕࡀࡅࡋ | C ࡕࡉࡕࡏ :ࡕࡉࡕࡀ 43 B ࡉࡀࡋࡕࡉࡔࡋ; GH ࡀࡉࡋࡕࡉࡔࡋ ࡉࡀࡋࡕࡉࡔࡋ; J ࡉࡀࡋࡕࡉࡔࡋ ࡀࡉࡋࡕࡉࡔࡋ :ࡀࡉࡋࡕࡉࡔࡋ | AC ࡀࡉࡒࡔࡌࡅ; D ࡀࡉࡒࡔࡀࡌࡅ; G ࡀࡉࡉࡅࡒࡔࡀࡌ; H ࡀࡉࡒࡅࡔࡀࡌ; J ࡀࡉࡉࡅࡒࡔࡀࡌࡅ :ࡀࡉࡅࡒࡔࡀࡌࡅ H ࡉࡀࡋࡕࡉࡔ ࡋࡏ :ࡉࡀࡋࡕࡉࡔࡋ | B ࡍࡀࡀࡒࡔࡀࡌࡅ ࡍࡀࡀࡋࡉࡃ; GH ࡍࡀࡉࡒࡔࡀࡌࡅ ࡍࡀࡉࡋࡀࡃ; J ࡍࡀࡉࡒࡔࡀࡌࡅ ࡍࡉࡋࡀࡃ :ࡍࡉࡒࡔࡀࡌࡅ ࡍࡉࡋࡀࡃ 46 ACD ࡌࡐࡅ ࡋࡏ; I ࡌࡐࡅࡋࡏ :ࡌࡐࡅࡋ 45 J ࡍࡀࡀࡓࡀࡃࡅ ࡍࡀࡋࡉࡁࡀࡎ ࡀࡉࡋࡕࡏࡖ ࡀࡅࡉࡆࡖ ࡀࡉࡉࡀࡓࡃࡋ :ࡍࡀࡀࡓࡀࡃࡅ ࡍࡀࡋࡉࡁࡀࡎ ࡀࡉࡋࡕࡏࡖ ࡀࡅࡉࡆࡖ ࡀࡉࡉࡀࡓࡃ ࡋࡏ 48–47 HJ ࡀࡉࡉࡀࡓࡃࡋ; I ࡀࡉࡉࡀࡓࡃࡋࡏ :ࡀࡉࡉࡀࡓࡃ ࡋࡏ | H ࡍࡀࡅࡋࡉࡁࡀࡎ :ࡍࡀࡋࡉࡁࡀࡎ 47 :ࡀࡔࡀ 49 H ࡀࡉࡕࡔ :ࡀࡕࡔ | BCHJ ࡀࡉࡌ; I ࡉࡀࡉࡌ :ࡉࡀࡉࡌ | BH ࡍࡀࡌࡋ ࡇࡁࡅࡈ; I ࡍࡀࡌࡋ ࡇࡁࡅࡈ; J ࡍࡀࡌࡋ ࡀࡉࡁࡅࡈ :ࡇࡁࡅࡈ | H ࡍࡀࡅࡋࡉࡁࡀࡎ :ࡍࡀࡋࡉࡁࡀࡎ 48 AD ࡉࡀࡅࡉࡆࡖ :ࡀࡅࡉࡆࡖ 47 BI ࡋࡀࡃࡀࡂࡕࡏࡅ :ࡋࡀࡃࡀࡂࡕࡏ 51 ACD ࡒࡐࡀࡍ; H ࡒࡐࡉࡍࡀ :ࡒࡐࡀࡍࡀ 50 A ࡍࡉࡓࡕࡀ; BGH ࡍࡉࡓࡕࡏ :ࡍࡉࡓࡕ | I ࡃࡀࡄࡋ ࡋࡏ :ࡃࡀࡄࡋ | A ࡌࡉࡉࡀࡒࡕࡉࡌࡅ :ࡌࡀࡉࡀࡒࡕࡉࡌࡅ | >GHIJ I ࡉࡀࡓࡄࡅࡏࡁ :ࡀࡓࡄࡅࡏࡁ 53 D ࡀࡉࡓࡉࡓࡌ :ࡀࡉࡓࡀࡓࡌ | BD ࡒࡐࡀࡍ; H ࡒࡐࡉࡍࡀ :ࡒࡐࡀࡍࡀ | J ࡍࡅࡕࡔࡖ :ࡍࡅࡕࡔࡀࡋࡖ 52 AD ࡍࡅࡉࡐࡀࡅࡏ; B ࡍࡅࡄࡉࡐࡀࡅࡀ :ࡍࡅࡉࡐࡀࡅࡀ :ࡍࡀࡀࡖ 56 B ࡀࡉࡋࡅࡄ :ࡇࡋࡅࡄ | BGH ࡈࡅࡂࡋ; J ࡈࡀࡂࡋࡀ :ࡈࡀࡂࡋ | >J :ࡉࡀࡄࡀ 55 AC ࡊࡀࡃࡊࡅ ࡋࡏ; I ࡊࡀࡃࡊࡅࡋࡏ :ࡊࡀࡃࡊࡅࡋ | B ࡐࡉࡋࡄࡀࡋ; H ࡐࡀࡋࡄࡀࡋࡖ; J ࡐࡉࡋࡄࡖ :ࡐࡉࡋࡄࡀࡋࡖ :ࡀࡉࡊࡁࡀࡔ | AH ࡀࡉࡌࡅࡒࡀࡌ; B ࡀࡉࡅࡌࡒࡀࡌࡅ; D ࡀࡉࡅࡌࡒࡀࡌ :ࡀࡉࡌࡅࡒࡀࡌࡅ | DJ ࡃࡀࡍࡃࡀࡓࡌࡅ :ࡃࡉࡍࡃࡀࡓࡌࡅ 57 >H :ࡀࡉࡓࡒࡉࡌ | J ࡓࡉࡉࡀࡎࡉࡌ :ࡓࡀࡎࡉࡌ | ACD ࡍࡀࡀ; I ࡍࡀࡀࡖ :ࡓࡀࡔࡅ | B ࡀࡋࡀࡒ; I ࡉࡀࡋࡀࡒ :ࡉࡀࡋࡀࡒ | H ࡍࡅࡉࡀࡌࡅࡔࡏ :ࡍࡅࡉࡀࡌࡅࡔ 60 BH ࡔࡀࡐࡓࡀࡌࡅ :ࡔࡉࡐࡓࡀࡌࡅ | ACD ࡓࡀࡃࡀࡄ; I ࡓࡀࡃࡀࡄ :ࡓࡀࡃࡄ | >J :ࡀࡓࡔࡍࡉ 58 J ࡀࡉࡁࡊࡉࡔ ࡋࡏ :1ࡉࡀࡉࡓࡉࡌࡋ 61 BG ࡀࡉࡅࡋࡁࡅࡎ ࡐࡀࡃࡉࡓࡋ; I ࡀࡉࡅࡋࡁࡅࡎ ࡐࡀࡃࡉࡓࡋ ࡐࡀࡃࡉࡓࡋ; >J :ࡐࡀࡃࡉࡓࡋ | BH ࡀࡉࡅࡋࡁࡉࡎࡅ; J ࡀࡉࡅࡋࡁࡎࡅ :ࡀࡉࡅࡋࡁࡅࡎࡅ | A ࡓࡀࡔࡀࡅ; >C; H ࡓࡔࡀࡅ; I ࡓࡀࡔࡀࡅ ACD ࡉࡀࡉࡓࡉࡌ ࡋࡏࡖ; I ࡉࡀࡉࡓࡉࡌࡋࡖ :ࡉࡀࡉࡓࡉࡌࡋ 62 H ࡉࡉࡀࡉࡓࡉࡌࡋ :2ࡉࡀࡉࡓࡉࡌࡋ | >AD :2ࡀࡕࡅࡑࡀ | B ࡀࡉࡓࡀࡌࡋ; H ࡉࡀࡉࡓࡉࡌ

40

45

50

55

60

Translation | 173

35:38 – 35:62

and ate from the fattened ones. Woe to them, whose lot was the water, 40 Blessed are you, birds,

they (now) belong to the passage.532 who held onto this vine!

You became a companion for Meryey,

the vine standing at the mouth of the Euphrates.

Look, and you will discover, birds,

that I have come into your midst.

I came to my brothers,

to be a support for them on Earth.533

I came to heal Meryey,

and bring water to the good plants

45 and precious vines,

which stand at the mouth of the Euphrates,

I draw water in a white pitcher,

and water my plants.

I carry and hold in splendor’s

arms, which are my own.

I carry, hold, and drink.

Blessed is he who drank from my water.

He drinks, finds healing and endurance,

and grows two-fold.

50 The vines that drink my water,

they have produced good fruit.

Their foliage thrives and flourishes. The vines that do not drink the water

produce bitter fruit and brambles.

Woe to those who do not go on their way,

and woe to those who do not pass a milestone!

They hated Life’s Treasure,

Meryey, the precious Truth.

55 My brothers! Hold strong,

whom I seek within the world,

and be a companion to Meryey, calling forth with Life’s voice,

and rousing and awakening the sleeping!” The eagle flew away from the tree.

It circles around and taught its friends,

and says to them, 60 “My brothers, hear my voice!

Hold on and endure the persecution!

Be a companion to Meryey!

For Meryey, be a companion!

Woe to the Jews,

who brought persecution upon Meryey!

532 Unclear, reading hali(n) ‘those’ in place of hilā. GJ have l-oryā ‘to the (animal) pen.’ 533 In place of lines 42 and 43, B has a single line, “Look, and you will discover, birds, a support on Earth.”

174 | Text

ࡀࡉࡔࡃࡀࡒࡌ ࡕࡉࡁࡋ ࡊࡉࡌࡎࡖ ࡍࡀࡅࡑࡈࡏ ࡉࡀࡉࡓࡉࡌࡋ ࡀࡁࡃࡊࡀ ࡃࡉࡄࡎࡖ ࡀࡉࡒࡃࡓࡉࡃࡅ ࡀࡉࡁࡓࡅࡓ ࡀࡉࡓࡒࡉࡌ ࡀࡓࡁࡀࡂ ࡕࡀࡌࡄࡉࡓࡅ ࡀࡉࡃࡀࡃࡄ ࡃࡀࡉ ࡍࡅࡉࡈࡀࡂࡋ

[137]

[138]

ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡉࡀࡉࡓࡉࡌࡋ ࡇࡈࡉࡔࡍࡀࡅ ࡇࡐࡒࡀࡅ ࡉࡀࡉࡓࡉࡌࡋ ࡇࡁࡉࡓࡄࡀࡖ ࡌࡀࡋࡔࡀࡓࡅࡏࡋ ࡇࡋࡉࡀ ࡀࡉࡉࡀࡊࡓࡍࡅࡖ ࡌࡀࡋࡔࡀࡓࡅࡏࡖ ࡀࡍࡉࡅࡀࡉࡋ ࡍࡅࡋࡉࡁࡀࡔࡅ ࡀࡉࡋࡆࡀ ࡉࡀࡉࡓࡉࡌ ࡓࡀࡕࡀࡁࡀࡅ ࡔࡀࡐࡓ ࡌࡐࡅࡋ ࡇࡑࡋࡉࡓࡕ ࡀࡉࡎࡓࡊࡅ ࡇࡑࡋࡉࡓࡕ ࡐࡇࡍࡊࡀࡁ ࡀࡓࡃࡉࡎࡅ ࡀࡉࡌࡋࡀ ࡍࡅࡄࡋࡊࡅ ࡋࡏ ࡍࡅࡋࡀࡃࡉࡍࡃࡀࡓࡌࡅ ࡇࡋࡓࡉࡎࡏ ࡑࡇࡋࡀࡄࡁ ࡍࡀࡀࡉࡌࡉࡄ ࡀࡍࡉࡀࡔ ࡀࡋࡀࡒࡁ ࡀࡔࡓࡀࡃࡅ ࡔࡀࡐࡓ ࡌࡐࡅ ࡍࡌ ࡐࡀࡃࡀࡂ ࡓࡐࡀࡑࡉࡅ ࡍࡅࡊࡁࡉࡔࡍࡉࡖ ࡀࡉࡌࡄࡀࡓࡀࡋ ࡀࡍࡕࡉࡔࡅ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡋ ‖ ࡇࡋࡉࡍࡔࡀࡌࡅ ࡌࡀࡒ ࡇࡌࡀࡃࡅࡒ ࡍࡌ ࡍࡊࡅࡁࡅ ࡍࡅࡉࡀࡉࡃࡀࡄ ࡀࡑࡉࡀࡁࡓࡀࡕࡋ ࡐࡀࡒࡔࡅ ࡍࡀࡓࡕࡍࡀ ࡇࡁࡌࡅࡏࡁ ࡀࡌࡉࡃࡅ ࡍࡀࡀ ࡊࡉࡌࡏࡖ ࡍࡉࡉࡆࡅࡄ

ࡀࡁࡓ ࡀࡕࡉࡀࡁ ࡓࡀࡆࡉࡋࡉࡋ ࡇࡋࡉࡀࡅ ࡍࡀࡅࡑࡈࡏ ࡍࡀࡕࡀࡆࡋ ࡇࡋࡉࡀࡅ ࡍࡅࡄࡋࡊࡅ ࡀࡉࡉࡀࡈࡅࡄࡀࡉ ࡐࡍࡀࡊࡀࡕࡏ ࡀࡉࡓࡌࡀ ࡉࡀࡉࡓࡉࡌࡋ ࡍࡅࡕࡀࡅ ࡀࡍࡉࡄࡊࡀ ࡍࡌ ࡕࡀࡓࡒࡏࡖ ࡈࡀࡂࡋ ࡀࡉࡃࡀࡃࡄ ࡃࡀࡉࡅ ࡔࡀࡐࡓ ࡌࡐࡅࡋ ࡁࡉࡕࡏ ࡋࡀࡆࡀࡅ ࡍࡍࡅࡉࡋࡈࡀࡂࡍࡉࡖ ࡍࡉࡉࡀࡁ ‖ ࡀࡓࡁࡀࡂࡋ ࡇࡋࡃࡉࡁࡍࡉ ࡐࡀࡒࡀࡆ ࡋࡉࡁࡉࡕࡁ ࡀࡌࡅࡉ ࡀࡉࡅࡄࡍࡉࡀࡋ ࡍࡅࡕࡀࡑࡉࡀࡊࡁࡋ ࡍࡅࡋࡉࡒࡃࡀࡎࡌ ࡍࡅࡄࡋࡊࡅ ࡀࡉࡉࡀࡈࡅࡄࡀࡉ ࡐࡍࡀࡊࡀࡕࡏ ࡉࡀࡉࡓࡉࡌࡋ ࡊࡅࡔࡀࡅ ࡋࡀࡆࡀ ࡇࡋࡃࡉࡍࡂ ࡀࡓࡀࡅࡉࡄ ࡀࡔࡁࡀࡓࡃࡅ ࡀࡈࡔࡊࡅ ࡀࡉࡓࡃࡉࡎࡁ ࡀࡉࡓࡀࡒ ࡀࡈࡉࡂࡋ ࡇࡃࡏࡁ ࡀࡉࡌࡖ ࡍࡀࡂࡓࡀࡌ ࡉࡀࡉࡓࡉࡌ ࡍࡀࡉࡃࡉࡌࡅ ࡀࡃࡂࡀࡎ ࡀࡌࡀࡉ ࡍࡌ ࡐࡍࡀࡊ ࡀࡍࡉࡍࡅ ࡉࡀࡉࡓࡉࡌࡖ ࡇࡋࡀࡒࡋ ࡍࡉࡕࡀ ࡇࡌࡀࡃࡅࡒࡋࡖ ࡀࡄࡉࡓࡋ ࡇࡋࡉࡄࡓࡀࡌ ࡀࡉࡉࡀࡈࡅࡄࡀࡉ ࡍࡅࡆࡄ ࡍࡉࡆࡀࡄ ࡗ ࡍࡅࡉࡀࡆࡉࡀࡌࡓࡅࡂࡁ ࡍࡅࡋࡌ ࡕࡉࡄࡁ ࡉࡀࡉࡓࡉࡌࡖ ࡇࡌࡏ ࡕࡀࡋࡀࡋࡀࡌ ࡇࡋࡀࡓࡌࡀࡅ ࡉࡀࡉࡓࡉࡌ ࡉࡀࡕࡀࡓࡁ ࡍࡉࡉࡆࡅࡄ

IJ ࡍࡀࡅࡑࡈࡅࡏ :ࡍࡀࡅࡑࡈࡏ 64 D ࡀࡔࡃࡀࡒࡌ :ࡀࡉࡔࡃࡀࡒࡌ | GHJ ࡕࡉࡁ :ࡕࡉࡁࡋ | DJ ࡊࡀࡌࡎࡖ :ࡊࡉࡌࡎࡖ | IJ ࡍࡀࡅࡑࡈࡅࡏ :ࡍࡀࡅࡑࡈࡏ | AD ࡓࡀࡆࡉࡋࡏ; B ࡓࡀࡆࡏࡋ :ࡓࡀࡆࡉࡋࡉࡋ 63

GJ ࡕࡀࡒࡓࡏࡖ; H ࡕࡀࡓࡒࡖ :ࡕࡀࡓࡒࡏࡖ 67 AG ࡀࡉࡓࡒࡀࡌ; C ࡀࡉࡓࡒࡀࡌࡖ :ࡀࡉࡓࡒࡉࡌ | J ࡍࡅࡐࡉࡍࡀࡊࡀࡕࡏ :ࡐࡍࡀࡊࡀࡕࡏ 65 C ࡃࡉࡄࡎࡀࡖ; D ࡃࡀࡄࡎࡀࡖ; J ࡃࡀࡄࡎࡖ :ࡃࡉࡄࡎࡖ

:ࡍࡍࡅࡉࡋࡈࡀࡂࡍࡉࡖ | AD ࡍࡀࡉࡉࡀࡁ; I ࡍࡉࡉࡀࡁࡅ :ࡍࡉࡉࡀࡁ 70 I ࡁࡉࡕࡏࡅ :ࡁࡉࡕࡏ 69 A ࡃࡀࡉ; D ࡃࡀࡉࡃ :ࡃࡀࡉࡅ 68 BCJ ࡕࡉࡌࡄࡉࡓࡅ :ࡕࡀࡌࡄࡉࡓࡅ | >J :ࡍࡌ | C ࡕࡀࡒࡓࡅࡏࡖ;

G ࡇࡋࡃࡅࡁࡍࡉ; H ࡇࡋࡅࡃࡁࡍࡉ; I ࡇࡋࡃࡉࡁࡍࡉ; J ࡇࡋࡅࡃࡁࡍࡀ :ࡇࡋࡃࡉࡁࡍࡉ | ACDI ࡐࡀࡒࡉࡆ :ࡐࡀࡒࡀࡆ 71 AD ࡇࡈࡉࡔࡍࡉࡅ; B ࡇࡈࡉࡔࡉࡍࡀࡅ :ࡇࡈࡉࡔࡍࡀࡅ | ABD ࡍࡍࡅࡉࡋࡈࡀࡂࡍࡉ; J ࡍࡍࡅࡉࡋࡈࡉࡂࡍࡉࡖ

:ࡀࡉࡉࡀࡊࡓࡍࡅࡖ 72 B ࡇࡐࡓࡀࡅ; H ࡇࡒࡐࡉࡀࡅ :ࡇࡐࡒࡀࡅ | J ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡉࡀࡉࡓࡉࡌࡋ :ࡉࡀࡉࡓࡉࡌࡋ | D ࡇࡁࡀࡃࡄࡀࡖ; I ࡇࡁࡉࡓࡄࡀࡖ :ࡇࡁࡉࡓࡄࡀࡖ | J ࡀࡁࡀࡂࡋ :ࡀࡓࡁࡀࡂࡋ | AC ࡇࡋࡓࡉࡁࡍࡉ;

ࡍࡅࡕࡀࡑࡉࡀࡁࡊࡉࡋ :ࡍࡅࡕࡀࡑࡉࡀࡊࡁࡋ | AD ࡍࡅࡋࡉࡒࡃࡀࡔࡌ; J ࡍࡅࡋࡉࡒࡉࡃࡀࡎࡌ :ࡍࡅࡋࡉࡒࡃࡀࡎࡌ 73 J ࡌࡀࡋࡔࡀࡓࡅࡏ ࡋࡏ :ࡌࡀࡋࡔࡀࡓࡅࡏࡋ | A ࡋࡉࡉࡀ; D ࡋࡀࡉࡀ :ࡇࡋࡉࡀ | ABGI ࡀࡉࡀࡊࡓࡍࡅࡖ :ࡌࡀࡋࡔࡀࡓࡅࡏࡖ | I ࡀࡍࡉࡅࡀࡉࡋ; J ࡍࡀࡅࡀࡉࡋ :ࡀࡍࡉࡅࡀࡉࡋ | ACDJ ࡇࡋࡉࡁࡀࡔࡅ :ࡍࡅࡋࡉࡁࡀࡔࡅ | AD ࡍࡉࡕࡀࡑࡉࡀࡊࡁࡋ; B ࡍࡅࡕࡀࡑࡉࡉࡁࡊࡉࡋ; G ࡍࡅࡕࡀࡊࡉࡀࡊࡁࡋ; I ࡍࡅࡕࡀࡑࡉࡀࡊࡁࡋ ࡋࡏ; J A ࡇࡑࡋࡉࡓࡕࡀ; BGHI ࡇࡑࡋࡀࡓࡕ :ࡇࡑࡋࡉࡓࡕ | A ࡊࡀࡔࡀࡅ; BD ࡀࡊࡅࡔࡀࡅ :ࡊࡅࡔࡀࡅ | I ࡋࡀࡆࡀ :ࡋࡀࡆࡀ 75 B ࡓࡅࡕࡀࡁࡀࡅ :ࡓࡀࡕࡀࡁࡀࡅ | J ࡍࡅࡐࡉࡍࡀࡊࡀࡕࡏ :ࡐࡍࡀࡊࡀࡕࡏ 74 C ࡌࡀࡋࡔࡀࡓࡅࡏ :ࡍࡅࡋࡀࡃࡉࡍࡃࡀࡓࡌࡅ 77 BHJ ࡇࡑࡋࡀࡓࡕ; CD ࡇࡑࡋࡉࡓࡕ :ࡇࡑࡋࡉࡓࡕ | HJ ࡇࡋࡃࡀࡍࡂ :ࡇࡋࡃࡉࡍࡂ | GHJ ࡀࡔࡁࡀࡓࡃ :ࡀࡔࡁࡀࡓࡃࡅ 76 A ࡀࡌࡐࡅ ࡋࡏ; D ࡖ ࡀࡌࡐࡅ ࡋࡏ :ࡌࡐࡅࡋ :ࡍࡀࡀࡉࡌࡉࡄ | ADI ࡇࡋࡈࡉࡂࡋ :ࡀࡈࡉࡂࡋ | BI ࡀࡉࡉࡄ ࡀࡉࡌࡖ :ࡀࡉࡌࡖ | C ࡍࡀࡂࡓࡀࡌࡅ :ࡍࡀࡂࡓࡀࡌ 78 BGH ࡍࡅࡄࡋࡊࡅࡋ :ࡍࡅࡄࡋࡊࡅ ࡋࡏ | AD ࡍࡅࡋࡀࡃࡉࡍࡃࡀࡓࡅ; H ࡍࡅࡋࡀࡃࡀࡍࡃࡀࡓࡌࡅ AC ࡀࡌࡐࡅ; D ࡖ ࡀࡌࡐࡅ; >J :ࡌࡐࡅ | J ࡐࡀࡃࡊࡀ :ࡐࡀࡃࡀࡂ | J ࡓࡐࡉࡑࡉࡅ :ࡓࡐࡀࡑࡉࡅ | AI ࡐࡍࡀࡊࡀ :ࡐࡍࡀࡊ 80 B ࡍࡀࡉࡃࡌࡅ :ࡍࡀࡉࡃࡉࡌࡅ 79 H ࡑࡀࡋࡀࡄࡁ :ࡑࡇࡋࡀࡄࡁ | H ࡍࡀࡀࡉࡌࡉࡄࡅ :ࡇࡋࡉࡍࡔࡀࡌࡅ | I ࡀࡄࡉࡓ ࡋࡏ :ࡀࡄࡉࡓࡋ 82 J ࡍࡅࡊࡁࡉࡔࡍࡉ :ࡍࡅࡊࡁࡉࡔࡍࡉࡖ | J ࡀࡌࡄࡀࡓࡀࡋ :ࡀࡉࡌࡄࡀࡓࡀࡋ | AD ࡀࡍࡕࡉࡔ :ࡀࡍࡕࡉࡔࡅ | I ࡉࡀࡉࡓࡉࡌࡖ :ࡉࡀࡉࡓࡉࡌࡖ | B ࡍࡀࡉࡕࡀ :ࡍࡉࡕࡀ 81 :ࡐࡀࡒࡔࡅ | ACJ ࡍࡅࡉࡀࡆࡉࡌࡓࡅࡂࡁ; DH ࡍࡅࡉࡀࡆࡀࡌࡓࡅࡂࡁ :ࡍࡅࡉࡀࡆࡉࡀࡌࡓࡅࡂࡁ | BGHJ ࡕࡉࡁ :ࡕࡉࡄࡁ 84 GHIJ ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 83 C ࡍࡉࡆࡀࡄࡋࡀ :ࡍࡉࡆࡀࡄࡋ | H ࡇࡋࡉࡍࡔࡉࡌࡅ :ࡉࡀࡉࡓࡉࡌ ࡉࡀࡕࡀࡓࡁ ࡍࡉࡉࡆࡅࡄ 87 J ࡇࡁࡌࡏࡁ :ࡇࡁࡌࡅࡏࡁ | I ࡉࡀࡉࡓࡀࡌࡖ :ࡉࡀࡉࡓࡉࡌࡖ 85 >J :ࡍࡊࡅࡁࡅ | ACD ࡀࡑࡉࡀࡁࡓࡀࡕ ࡋࡏ; I ࡀࡑࡉࡀࡁࡓࡀࡕࡋࡏ :ࡀࡑࡉࡀࡁࡓࡀࡕࡋ | B ࡐࡉࡒࡀࡔࡅ BJ ࡍࡀࡉࡆࡅࡄ; I ࡍࡉࡉࡆࡅࡄ :2ࡍࡉࡉࡆࡅࡄ | C ࡉࡀࡕࡀࡓࡁࡀ :ࡉࡀࡕࡀࡓࡁ | >BGHJ; I ࡉࡀࡉࡓࡀࡌ ࡉࡀࡕࡀࡓࡁ ࡍࡉࡉࡆࡅࡄ

65

70

75

80

85

Translation | 175

35:63 – 35:87

Woe to Eleazar of the Great house,

the pillar that supports the Temple!

Woe to the pillar Zatan,

who spreads lies concerning Meryey!”

65 All the Jews gathered together,

the teachers, the great, and the small,

they came and said about Meryey, “She ran away from the priests,

loved a man,

and they took one another by the hand.

By the hand, they took one another,

went and sat at the mouth of the Euphrates. 70

We seek to kill them,

and despise Meryey in Jerusalem.

We shall make gallows for the man

who ruined Meryey, and led her away.

There will be no day on Earth,

in which strangers enter Jerusalem.

They will break open534 their dovecotes,

and capture Jerusalem’s doves.”535

All the Jews gathered around,

and went after Meryey.

75 They went and found Meryey

a throne was set for her at the Euphrates’ mouth.

A white banner was spread over her,

and a scroll was spread across her lap.

She reads in the truthful books,

and she stirs up all worlds.

A staff of water536 is held in her hand,

a girdle is fastened around her waist.

Meryey prays in humility,

and she preaches in a sublime voice.

80 The fish assemble from the sea,

and the birds from the Euphrates’ mouth.

They come after Meryey’s voice,

and have no desire to sleep.

They inhale the scent which is before her,

and forget this world.

When they saw this,537

the Jews stood up before her.

Ashamed, they clenched their fists,

struck the front of their breasts, and wept.

85 Meryey’s mother spoke,

and tears fell upon her chest,

and she says to her, “Look at me, my daughter Meryey!538

534 535 536 537 538

Look at me, I am your mother!

AD “they will silence.” ACDJ “capture a dove of Jerusalem.” BI “staff of living water.” GHIJ “so.” Line 87a is missing from BGHIJ. It has been copied into the margins of I.

176 | Text

[139]

[140]

ࡀࡍࡉࡄࡊࡀ ࡍࡅࡄࡋࡊࡅࡖ ࡍࡅࡄࡉࡀࡕࡀࡓࡁࡅ ࡀࡉࡔࡃࡀࡒࡌ ࡕࡉࡁࡖ ࡕࡀࡅࡄ ࡊࡐࡉࡍࡊࡀࡁ ࡀࡕࡉࡀࡓࡅࡏࡖ ࡁࡉࡊࡃࡖ ࡅࡄࡀࡌ ࡇࡅࡀࡂࡁ ࡕࡉࡆࡀࡄࡅ ࡕࡍࡉࡕࡀࡌ ࡀࡉࡐࡈࡀࡎࡁ ࡀࡉࡉࡀࡅࡀࡂࡅ ࡍࡉࡒࡔࡍࡀ ࡊࡉࡃࡏࡅ ࡍࡉࡕࡀ ࡇࡊࡕࡅࡃࡋ ࡋࡉࡆࡀࡅ ࡓࡀࡌࡊࡀࡕࡉࡌ ࡇࡋࡕࡀࡉࡀࡁ ࡀࡋࡃࡅ ࡀࡉࡁࡕࡀࡉ ‖ ࡁࡀࡕࡉࡌ ࡀࡐࡉࡋࡀ ࡍࡉࡓࡕࡅ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡀࡉࡌࡀࡔ ࡊࡉࡕࡋࡍࡉࡉࡌࡅ ࡀࡍࡉࡄࡊࡀ ࡍࡌ ࡀࡉࡊࡓࡍࡀࡕ ࡊࡉࡁࡉࡋࡅ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡀࡉࡓࡁࡅࡂࡅ ࡀࡉࡍࡔࡏࡅ ࡊࡉࡋࡏ ࡍࡀࡈࡂࡀࡋ ࡉࡀࡋࡀࡌࡅ ࡀࡉࡋࡁࡏࡅ ࡀࡉࡕࡀ ࡉࡀࡉࡓࡉࡌࡖ ࡀࡌࡋࡀ ࡍࡉࡌࡓ ࡀࡉࡐࡈࡑࡀࡁ ࡀࡉࡂࡉࡂࡓ ࡀࡆࡉࡆࡀࡒࡅ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡊࡉࡋࡉࡆࡀࡄࡖ ࡍࡀࡊࡉࡀࡎࡌࡅ ࡍࡍࡉࡉࡋࡆࡀࡅ ࡉࡀࡕࡀࡅࡋ ࡕࡉࡕࡀ ࡗ ࡌࡀࡋࡔࡀࡓࡅࡏࡖ ࡀࡍࡕࡉࡃࡌ ࡍࡊࡅࡀࡃࡏ ࡕࡒࡐࡀࡍࡖ ࡀࡌࡅࡉ ࡍࡌࡖ ‖ ࡊࡉࡐࡒࡀࡅ ࡊࡉࡉࡁࡉࡔࡖ ࡀࡌࡋࡀࡁ ࡇࡒࡁࡅࡔࡅ ࡓࡀࡌࡀࡔ ࡇࡊࡕࡅࡃ ࡍࡌ ࡉࡀࡉࡓࡉࡌࡋ ࡇࡕࡒࡐࡉࡀࡅ ࡀࡕࡉࡀࡓࡅࡏࡋ ࡉࡍࡀࡕࡀࡅ ࡐࡀࡋࡑࡉ

ࡀࡉࡋࡉࡃ ࡉࡀࡕࡀࡓࡁ ࡕࡍࡀࡀ ࡀࡁࡓ ࡀࡕࡉࡀࡁ ࡔࡉࡓ ࡀࡔࡉࡓ ࡉࡀࡉࡓࡉࡌ ࡕࡉࡓࡊࡉࡃ ࡓࡊࡀࡃࡉࡌ ࡅࡀࡋ ࡇࡁࡕࡀࡉࡓࡀࡒࡅ ࡇࡁࡕࡀࡕࡄࡐࡀ ࡊࡉࡃࡏࡁ ࡍࡅࡄ ࡀࡉࡉࡀࡓࡀࡁ ࡀࡉࡃࡉࡋࡒ ࡀࡍࡉࡄࡊࡀ ࡀࡍࡉࡁࡅ ࡀࡍࡉࡄࡊࡀ ࡍࡅࡄࡋࡊࡅ ࡀࡁࡀࡁ ࡇࡋࡀࡐࡕ ࡕࡉࡉࡀࡁࡖ ࡀࡉࡌࡉࡀࡒ ࡌࡀࡒࡉࡌ ࡐࡀࡋࡀ ࡀࡒࡉࡐࡎ ࡀࡃࡁࡀ ࡗ ࡊࡉࡋࡍࡉࡃࡉࡌ ࡊࡉࡄࡀ ࡕࡉࡍࡔࡏࡖ ࡀࡌࡋࡀ ࡃࡅࡄࡀࡉࡁ ࡍࡀࡊࡉࡀࡁ ࡀࡕࡀࡕࡅࡃࡉࡄ ࡉࡀࡆࡅࡄ ࡀࡌࡉࡄࡓ ࡍࡅࡉࡀࡁࡄࡀࡃࡋ ࡀࡉࡅࡈࡋࡐࡀ ࡍࡀࡓࡌࡀ ࡍࡀࡉࡀࡋࡀࡌ ࡍࡍࡉࡉࡎࡉࡐࡀࡀࡋ ࡓࡅࡊࡃࡉࡌ ࡀࡁࡄࡀࡃ ࡍࡍࡉࡉࡋࡔࡀࡄ ࡀࡉࡓࡀࡍࡂࡏ ࡋࡏ ࡍࡀࡌࡉࡀࡒ ࡊࡉࡋࡉࡃ ࡊࡉࡋࡏ ࡍࡀࡓࡃࡍࡀ ࡀࡉࡓࡃࡍࡀ ࡓࡀࡃࡄ ࡌࡅࡒ ࡉࡀࡕࡀࡓࡁ ࡀࡉࡂࡀࡓࡔ ࡉࡀࡋࡕ ࡉࡀࡕࡀ ࡀࡓࡁࡀࡂ ࡍࡉࡆࡀࡄࡋ ࡇࡋࡕࡀࡉࡀࡁࡀࡋ ࡊࡉࡕࡀࡌ ࡍࡌ ࡅࡀࡋࡖ ࡀࡓࡁࡀࡂ ࡕࡉࡋࡆࡏࡖ ࡓࡀࡌࡍࡉࡀࡋࡖ ࡀࡉࡒࡃࡓࡉࡃࡋ ࡍࡍࡅࡉࡐࡀࡋࡀ ࡉࡀࡕࡀ

:ࡀࡉࡔࡃࡀࡒࡌ | BGHJ ࡀࡕࡉࡀࡁࡖ ࡀࡔࡉࡓ; I ࡀࡕࡉࡀࡁࡖ ࡔࡉࡓ ࡀࡔࡉࡓ :ࡀࡕࡉࡀࡁ ࡔࡉࡓ ࡀࡔࡉࡓ 89 GJ ࡍࡅࡄࡉࡀࡕࡀࡓࡁ :ࡍࡅࡄࡉࡀࡕࡀࡓࡁࡅ | J ࡉࡀࡋࡉࡃ :ࡀࡉࡋࡉࡃ | AC ࡉࡀࡕࡀࡓࡁࡀ :ࡉࡀࡕࡀࡓࡁ 88

ࡕࡉࡃࡀࡉࡅ :ࡕࡉࡆࡀࡄࡅ 91 I ࡊࡐࡀࡍࡊࡀࡁ :ࡊࡐࡉࡍࡊࡀࡁ | I ࡀࡕࡉࡀࡓࡅࡏࡖ :ࡀࡕࡉࡀࡓࡅࡏࡖ | ACI ࡕࡉࡓࡊࡉࡃࡀ; J ࡕࡀࡓࡊࡉࡃ :ࡕࡉࡓࡊࡉࡃ | AIJ ࡓࡊࡀࡃࡀࡌ; C ࡕࡊࡀࡃࡀࡌ :ࡓࡊࡀࡃࡉࡌ 90 D ࡀࡔࡃࡀࡒࡌ GHJ ࡀࡉࡐࡈࡑࡀࡁ :ࡀࡉࡐࡈࡀࡎࡁ | >ACD :ࡀࡉࡉࡀࡅࡀࡂࡅ | J ࡊࡀࡃࡏࡁ :ࡊࡉࡃࡏࡁ | H ࡍࡅࡄ ࡊࡉࡃࡏࡁ :ࡊࡉࡃࡏࡁ ࡍࡅࡄ 92 B ࡀࡉࡓࡆ ࡁࡉࡊࡃ; GH ࡀࡉࡓࡆ; I ࡁࡉࡊࡃࡖ; J ࡀࡉࡓࡆࡅ ࡁࡉࡊࡕ :ࡁࡉࡊࡃࡖ | ACD ࡀࡉࡋࡕࡀࡉࡀࡁࡀࡋࡃࡅ :ࡇࡋࡕࡀࡉࡀࡁ ࡀࡋࡃࡅ | GHJ ࡕࡉࡉࡀࡁࡃ :ࡕࡉࡉࡀࡁࡖ 94 ACD ࡀࡉࡒࡔࡍࡀ :ࡍࡉࡒࡔࡍࡀ | B ࡊࡉࡃࡏࡁࡅ; H ࡊࡀࡃࡏࡅ :ࡊࡉࡃࡏࡅ | >AD :1ࡀࡍࡉࡄࡊࡀ 93 ACD ࡍࡍࡀࡕࡀࡌ :ࡕࡍࡉࡕࡀࡌ ࡇࡃࡁࡀ :ࡀࡒࡉࡐࡎ ࡀࡃࡁࡀ | ABD ࡊࡉࡋࡍࡉࡃࡀࡌ :ࡊࡉࡋࡍࡉࡃࡉࡌ 96 D ࡁࡉࡕࡉࡌ :ࡁࡀࡕࡉࡌ 95 AD ࡇࡊࡕࡅࡃ ࡋࡏ :ࡇࡊࡕࡅࡃࡋ | ACD ࡋࡉࡆࡀ :ࡋࡉࡆࡀࡅ | J ࡇࡋࡕࡉࡉࡀࡁ :ࡇࡋࡕࡀࡉࡀࡁ | C ࡇࡋࡕࡉࡉࡀࡁ ࡀࡋࡃࡅ; H ࡊࡀࡁࡉࡋࡅ; J ࡊࡅࡁࡀࡋࡅ :ࡊࡉࡁࡉࡋࡅ | J ࡊࡀࡄࡀ :ࡊࡉࡄࡀ | BGH ࡕࡉࡍࡔࡀ; IJ ࡕࡉࡍࡔࡏ :ࡕࡉࡍࡔࡏࡖ 97 GHJ ࡊࡍࡉࡉࡌࡅ; I ࡊࡉࡕࡋࡍࡉࡉࡌࡅ :ࡊࡉࡕࡋࡍࡉࡉࡌࡅ | AD ࡀࡒࡀࡐࡎ ࡀࡉࡃࡁࡀ; H ࡀࡉࡒࡉࡐࡎ H ࡍࡊࡉࡀࡁ :ࡍࡀࡊࡉࡀࡁ | B ࡕࡀࡕࡀࡃࡅࡄ; G ࡀࡕࡀࡕࡀࡃࡅࡄࡖ; HIJ ࡀࡕࡀࡕࡅࡃࡉࡄࡖ :ࡀࡕࡀࡕࡅࡃࡉࡄ | B ࡀࡉࡆࡄ; HIJ ࡉࡀࡆࡄ :ࡉࡀࡆࡅࡄ 98 ACD ࡀࡉࡊࡓࡍࡀࡕࡏ; I ࡀࡉࡊࡓࡍࡀࡕࡏ :ࡀࡉࡊࡓࡍࡀࡕ | H IJ ࡀࡉࡋࡀࡌࡅ :ࡉࡀࡋࡀࡌࡅ | BGHJ ࡀࡉࡋࡁࡅ :ࡀࡉࡋࡁࡏࡅ | J ࡀࡉࡌࡉࡄࡓ :ࡀࡌࡉࡄࡓ | ACD ࡍࡅࡉࡀࡁࡄࡀࡆࡋ; G ࡍࡉࡉࡀࡁࡄࡀࡃࡋ :ࡍࡅࡉࡀࡁࡄࡀࡃࡋ | J ࡀࡉࡅࡈࡋࡐࡉ :ࡀࡉࡅࡈࡋࡐࡀ 99 J ࡇࡉࡍࡔࡏࡅ :ࡀࡉࡍࡔࡏࡅ J ࡍࡉࡋࡀࡌ :ࡍࡀࡉࡀࡋࡀࡌ | AC ࡍࡍࡉࡉࡎࡉࡐࡀࡖ; D ࡍࡍࡅࡉࡎࡉࡐࡀࡖ; I ࡍࡍࡉࡉࡎࡉࡐࡀࡖࡀࡋ :ࡍࡍࡉࡉࡎࡉࡐࡀࡀࡋ 101 ACD ࡀࡉࡓࡌࡀࡅ :ࡍࡀࡓࡌࡀ 100 J ࡊࡀࡋࡏ :ࡊࡉࡋࡏ | B ࡍࡉࡈࡂࡀࡋ :ࡍࡀࡈࡂࡀࡋ J ࡀࡉࡆࡉࡆࡀࡓࡅ :ࡀࡆࡉࡆࡀࡒࡅ | H ࡓࡅࡊࡃࡀࡌ :ࡓࡅࡊࡃࡉࡌ | AD ࡀࡁࡄࡀࡆ :ࡀࡁࡄࡀࡃ | J ࡍࡍࡉࡉࡋࡀࡄࡅ :ࡍࡍࡉࡉࡋࡔࡀࡄ 102 I ࡉࡀࡉࡓࡀࡌࡖ :ࡉࡀࡉࡓࡉࡌࡖ | BG ࡍࡀࡋࡀࡌ; D ࡍࡀࡉࡋࡀࡌ; I ࡍࡀࡉࡀࡋࡀࡌ; B ࡍࡊࡉࡀࡎࡌࡅ :ࡍࡀࡊࡉࡀࡎࡌࡅ | B ࡀࡉࡓࡀࡍࡂࡀ ࡋࡏ; G ࡀࡉࡓࡀࡍࡂ ࡋࡏ; J ࡀࡉࡓࡀࡍࡂࡋ :ࡀࡉࡓࡀࡍࡂࡏ ࡋࡏ | ACDI ࡍࡉࡌࡉࡀࡒ :ࡍࡀࡌࡉࡀࡒ 103 ACDI ࡀࡉࡐࡈࡀࡎࡅ :ࡀࡉࡐࡈࡑࡀࡁ | H ࡀࡉࡆࡉࡆࡀࡒࡅ; ࡓࡀࡃࡄ :ࡓࡀࡃࡄ 105 AC ࡉࡀࡕࡀࡅࡋࡀ :ࡉࡀࡕࡀࡅࡋ | J ࡊࡀࡋࡉࡃ :ࡊࡉࡋࡉࡃ | J ࡊࡀࡋࡏ :ࡊࡉࡋࡏ | AC ࡍࡀࡓࡃࡍࡉ; D ࡀࡉࡓࡃࡍࡉ :ࡍࡀࡓࡃࡍࡀ | BGIJ ࡀࡉࡓࡃࡍࡉ :ࡀࡉࡓࡃࡍࡀ 104 ACD ࡀࡊࡉࡀࡎࡌࡅ; ࡍࡌ :ࡍࡌࡖ | B ࡍࡉࡂࡀࡓࡔ; GHJ ࡊࡉࡂࡀࡓࡔ :ࡀࡉࡂࡀࡓࡔ | ACD ࡀࡉࡋࡀࡕࡀ :ࡉࡀࡋࡕ 106 H ࡌࡀࡋࡔࡀࡓࡅࡏ :ࡌࡀࡋࡔࡀࡓࡅࡏࡖ | AC ࡊࡉࡕࡀࡌࡋ ࡓࡀࡃࡄ; D ࡊࡉࡕࡀࡌ ࡋࡏ ࡓࡀࡃࡄ; I ࡊࡉࡕࡀࡌࡋ H ࡊࡉࡉࡓࡉࡔࡖ; I ࡊࡉࡉࡁࡉࡔࡖ; J ࡊࡀࡉࡓࡉࡔࡖ :ࡊࡉࡉࡁࡉࡔࡖ | ACD ࡍࡉࡆࡀࡄ ࡋࡏ; I ࡍࡉࡆࡀࡄࡋࡏ :ࡍࡉࡆࡀࡄࡋ | GHJ ࡀࡉࡋࡕࡀࡉࡀࡁࡀࡋ :ࡇࡋࡕࡀࡉࡀࡁࡀࡋ 107 J ࡕࡒࡐࡀࡍࡏࡖ :ࡕࡒࡐࡀࡍࡖ | BGHJ :ࡇࡊࡕࡅࡃ | >AD :ࡇࡊࡕࡅࡃ ࡍࡌ | B ࡕࡉࡋࡆࡏ ࡅࡏ; C ࡕࡀࡋࡆࡏࡖ :ࡕࡉࡋࡆࡏࡖ 109 B ࡇࡒࡁࡉࡔࡅ :ࡇࡒࡁࡅࡔࡅ | H ࡀࡅࡄ ࡊࡉࡕࡀࡌ; J ࡊࡀࡕࡉࡌ :ࡊࡉࡕࡀࡌ 108 AD ࡊࡉࡁࡉࡔࡖ; B ࡊࡉࡁࡉࡓࡉࡔ; HJ ࡀࡕࡉࡀࡓࡅࡏ ࡋࡏ :ࡀࡕࡉࡀࡓࡅࡏࡋ | C ࡀࡍࡉࡕࡀࡅ :ࡉࡍࡀࡕࡀࡅ | J ࡀࡐࡉࡋࡑࡉ :ࡐࡀࡋࡑࡉ | B ࡍࡍࡅࡐࡉࡋ; J ࡍࡍࡅࡐࡉࡋࡀ :ࡍࡍࡅࡉࡐࡀࡋࡀ 110 B ࡉࡀࡊࡕࡅࡃ

90

95

100

105

110

Translation | 177

35:88 – 35:110

You are my daughter,

and the daughter of all the head priests,

[your] head is the great head

of the Temple.

90 Do you not recall, Meryey,

that the Torah was in your bosom,

you opened it, and read it,

and knew539 what was written540 within it.

The outer keys were in your hands,

while you put the inner ones in a chest.541

All the priests and sons of priests

came and kissed your hands.

If you wanted, he would open the door,

and if you didn’t want he would return to his place.

95 A thousand would stand up,

and two thousand would sit down.

They would submit to you like a castrated slave,

and listen to your words542 in Jerusalem.

Why have you forgotten your brothers,

and why is your heart estranged from the priests?

See, the brides are weeping in Judaea,

and the women and men in Jerusalem?

They are removing their precious gold,

and taking up mourning and wailing about you.

100 They say,

‘We shall not destroy543 our possessions,

until Meryey comes.

We shall crush gold with weights,

and place desirable silks in baskets.544

We will stand upon the rooftops,

waiting to see you in Jerusalem.

We will make vows to you,

if you come with me and we go.’

105 My daughter! Get up and come back

to the city of Jerusalem.545

Come, light the lamps546

which have stood unused since the day you left.

Do not wish for this man,

who captivated you547 and carried you off

The man who is not from your town,

leave him behind in the world,

lest he say, ‘I went

and brought Meryey from her place.’

110 Come, teach the children,

open it up and put it [in your bosom].

539 ACD “knew.” 540 BJ “written [and] sown;” GH “sown.” 541 Literally “in chests,” or “in chains,” but possibly indefinite. 542 GHIJ “to you.” I emends this to “to your words.” 543 ACD “we shall destroy.” I emends this to “We shall destroy.” 544 Unclear. In place of wə-qazizā rəgigi u-(bə)-sāpṭi ‘and desirable silk (?) and (in) baskets,’ perhaps read u-gzizi u-rqiqi u-spiṭi ‘make it chopped, pounded, and sliced.’ 545 ACD “to your town, the city of Jerusalem.” I adds “to your town” in the margins. 546 B “our lamps,” GHJ “your lamps.” 547 BHJ “who released you.”

178 | Text

ࡀࡉࡎࡊࡀ ࡇࡋࡉࡅࡄ ࡀࡋࡀࡄ ࡀࡅࡄࡖ ࡗ ࡊࡉࡋࡀࡒ ࡍࡍࡀࡉࡀࡌࡔࡀࡅ ࡇࡑࡓࡅࡏ ࡍࡌ ࡀࡉࡃࡀࡄࡅ ࡊࡀࡄࡀࡂ ࡀࡉࡋࡈࡀࡁ ࡀࡉࡕࡉࡄࡁ ࡀࡉࡎࡊࡀ ࡀࡉࡃࡂࡀࡎ ࡀࡂࡆࡀࡋ ࡀࡉࡌࡉࡀࡒࡖ

[141]

[142]

ࡀࡌࡋࡀ ࡍࡌ ࡍࡇࡉࡌ ࡍࡅࡄࡀࡋ ࡕࡉࡌࡄࡉࡓ ࡀࡓࡁࡀࡂࡖ ࡀࡉࡅࡄࡍࡉࡀࡋࡅ ࡀࡋࡅࡏࡖ ࡀࡁࡌࡅࡒࡋ ࡍࡊࡅࡍࡉࡆࡄࡉࡌࡅ ࡉࡀࡋࡏ ࡍࡅࡕࡃࡉࡄࡎ ࡀࡓࡒࡉࡔࡅ ࡐࡀࡉࡆࡖ ࡍࡊࡅࡋࡉࡃ ࡗ ࡍࡅࡕࡉࡅࡀࡔࡅ ࡋࡀࡕࡔ ࡊࡀࡀࡄ ࡉࡀࡓࡂࡉࡋࡅ ࡉࡀࡓࡅࡎࡏ ࡍࡌ ࡀࡌࡋࡀࡁ ࡕࡉࡍࡁࡉࡂ ࡀࡍࡁࡅࡂࡀࡋࡅ ࡀࡉࡋࡀࡕࡀ ࡀࡕࡄࡉࡁࡔࡅࡕࡅ ࡀࡕࡅࡁ ࡔࡀࡐࡓ ࡌࡐࡅࡋ ࡉࡀࡉࡓࡉࡌࡖ ࡍࡇࡉࡌ ࡀࡌࡋࡀࡖ ࡀࡉࡉࡀࡋࡌ ࡐࡇࡍࡀࡂࡖ ࡍࡍࡅࡉࡋࡀࡂࡓ ࡐࡇࡍࡀࡂࡁ ࡍࡅࡑࡁࡐࡀࡍࡅ ࡀࡉࡉࡓࡀࡎ ࡀࡐࡉࡉࡒࡖ ࡍࡇࡉࡌ ࡀࡉࡌࡄࡀࡕ ࡀࡉࡌࡖ ࡍࡅࡄࡉࡀࡅࡀࡂࡁ ࡀࡉࡊࡋࡀ ࡀࡉࡌ ࡁࡍࡀࡃࡋ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡀࡉࡋࡕࡀ ࡀࡓࡍࡅࡅ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡉࡀࡃࡉࡌࡓࡀࡕࡋ ࡍࡍࡅࡉࡋࡈࡀࡂࡅ ࡐࡇࡍࡀࡂࡋ ࡇࡋࡉࡔࡓࡀࡔࡅ

ࡀࡉࡕࡉࡋࡀࡃ ࡕࡍࡀࡀࡖ ࡀࡌࡅࡉ ࡍࡌࡅ ࡐࡀࡀࡓ ࡍࡌ ࡊࡐࡉࡍࡊࡀࡁ ࡉࡍࡀࡕࡀࡅ ࡀࡑࡉࡐࡍࡀ ࡇࡌࡏ ࡍࡌ ࡉࡀࡉࡓࡉࡌ ࡕࡀࡌࡉࡔ ࡀࡆࡀࡄ ࡗ ࡇࡋࡀࡓࡌࡀࡅ ࡀࡉࡉࡀࡈࡅࡄࡀࡉ ࡍࡅࡄࡀࡋ ࡀࡉࡉࡀࡈࡅࡄࡀࡉ ࡍࡅࡄࡀࡋ ࡀࡉࡓࡁࡀࡒࡕࡉࡌ ࡊࡀࡅࡔࡄࡁ ࡍࡍࡅࡉࡄ ࡍࡅࡋࡀࡓࡌࡀ ࡀࡑࡉࡐࡍࡀ ࡀࡉࡊࡋࡀࡎ ࡋࡉࡆࡏ ࡋࡉࡆࡏ ࡀࡉࡁࡅࡆࡋ ࡕࡉࡐࡒࡍࡉࡖ ࡍࡀࡀ ࡕࡀࡅࡕࡀ ࡅࡀࡋ ࡍࡊࡅࡉࡀࡕࡀࡅࡋ ࡀࡉࡓࡅࡃࡄࡉࡌࡋ ࡕࡉࡐࡒࡍࡉࡀࡋ ࡉࡀࡌࡀࡃࡅࡒ ࡍࡌ ࡋࡉࡆࡏ ‖ ࡋࡉࡆࡏ ࡀࡍࡁࡅࡂࡅ ࡀࡓࡅࡀࡂ ࡉࡀࡋࡏ ࡍࡅࡕࡃࡉࡄࡎ ࡍࡀࡉࡓࡉࡔࡖ ࡀࡓࡁࡀࡂ ࡊࡉࡓࡁ ࡍࡇࡉࡌ ࡕࡉࡓࡀࡂ ࡀࡓࡅࡀࡂࡀࡋ ࡉࡀࡋࡏ ࡍࡅࡕࡃࡉࡄࡎࡖ ࡀࡕࡅࡃࡄࡀࡎ ࡀࡍࡉࡄࡊࡀ ࡀࡉࡋࡉࡋࡌࡀࡌࡅ ࡀࡉࡌࡉࡀࡒࡖ ࡋࡏ ࡀࡊࡉࡀࡃ ࡀࡓࡔࡍࡉ ࡀࡕࡀ ࡀࡉࡉࡀࡈࡅࡄࡀࡉࡖ ࡍࡅࡄࡉࡀࡅࡀࡋࡏ ࡎࡀࡈ ࡀࡉࡌ ࡁࡍࡀࡃࡋ ࡍࡍࡅࡉࡐࡋࡔࡀࡅ ࡀࡉࡊࡋࡀ ࡍࡌ ࡍࡍࡅࡉࡋࡐࡉࡔࡀ ࡍࡅࡕࡍࡀࡐࡉࡎࡋ ࡍࡍࡅࡉࡋࡐࡉࡔࡀࡅ ࡀࡉࡔࡃࡀࡒࡌ ࡕࡉࡁࡋ ࡇࡎࡐࡀ ࡀࡐࡕࡅࡄࡉࡎ ࡍࡅࡄࡉࡀࡅࡀࡋࡏ ࡐࡀࡎ ‖ ࡇࡕࡀࡅࡋ ࡀࡕࡀ ࡕࡉࡍࡄ

AD ࡇࡋࡉࡄ ࡀࡋࡀࡄ; B ࡀࡋࡀࡄ; G ࡇࡋࡉࡅࡄࡅ ࡀࡋࡀࡄ; HJ ࡀࡋࡀࡄ ࡀࡋࡉࡄ :ࡇࡋࡉࡅࡄ ࡀࡋࡀࡄ | A ࡕࡉࡋࡀࡃ; >D; I ࡀࡉࡕࡉࡀࡋࡀࡃ :ࡀࡉࡕࡉࡋࡀࡃ | ACDI ࡍࡌ :ࡍࡌࡅ | J ࡐࡀࡀࡃ :ࡐࡀࡀࡓ 111

:ࡀࡆࡀࡄ 113 AC ࡀࡅࡄ; J ࡀࡅࡄࡀ :ࡀࡅࡄࡖ | D ࡍࡍࡀࡉࡀࡌࡀࡔࡅ; J ࡍࡍࡉࡉࡀࡌࡀࡔࡅ :ࡍࡍࡀࡉࡀࡌࡔࡀࡅ | J ࡊࡐࡀࡍࡊࡀࡁ :ࡊࡐࡉࡍࡊࡀࡁ | BG ࡉࡍࡀࡕࡅ :ࡉࡍࡀࡕࡀࡅ | AD ࡀࡑࡉࡐࡍࡀࡅ :ࡀࡑࡉࡐࡍࡀ 112 GHJ ࡀࡍࡉࡄࡊࡀ :ࡀࡉࡎࡊࡀ | >ACD :ࡀࡉࡋࡈࡀࡁ ࡀࡉࡕࡉࡄࡁ ࡀࡉࡎࡊࡀ ࡀࡉࡉࡀࡈࡅࡄࡀࡉ ࡍࡅࡄࡀࡋ 115 J ࡀࡉࡃࡀࡄ :ࡀࡉࡃࡀࡄࡅ | G ࡄࡀࡌࡏ; H ࡄࡉࡌࡏ :ࡇࡌࡏ | I ࡇࡌࡏ ࡍࡌ :ࡇࡌࡏ ࡍࡌ | >AD

ࡍࡀࡀ :ࡕࡉࡐࡒࡍࡉࡖ ࡍࡀࡀ 120 ADI ࡍࡅࡄࡀࡋࡖ :ࡍࡅࡄࡀࡋ | AD ࡀࡑࡉࡐࡅࡍ :ࡀࡑࡉࡐࡍࡀ | B ࡋࡀࡆࡏ :1ࡋࡉࡆࡏ 119 BD ࡀࡉࡓࡁࡉࡒࡕࡉࡌ :ࡀࡉࡓࡁࡀࡒࡕࡉࡌ 117 ACI ࡍࡉࡌࡉࡀࡒࡖ :ࡀࡉࡌࡉࡀࡒࡖ 116 J ࡇࡓࡅࡃࡄࡉࡌࡋ :ࡀࡉࡓࡅࡃࡄࡉࡌࡋ 121 I ࡕࡉࡐࡒࡍࡉࡀࡋ ࡕࡉࡌࡄࡉࡓ :ࡕࡉࡐࡒࡍࡉࡀࡋ ࡕࡉࡌࡄࡉࡓ 121–120 ACD ࡀࡉࡁࡀࡆࡋ :ࡀࡉࡁࡅࡆࡋ | ACD ࡕࡉࡐࡒࡍࡉ ࡍࡀࡀࡖ; G ࡕࡉࡐࡒࡍࡉࡀࡋࡖ ࡍࡀࡀ; J ࡕࡉࡐࡒࡍࡀࡖ D ࡍࡅࡕࡃࡉࡄࡎࡏࡖ :ࡍࡅࡕࡃࡉࡄࡎ | AD ࡐࡀࡉࡆ :ࡐࡀࡉࡆࡖ 122 BG ࡀࡉࡁࡌࡅࡒࡋ :ࡀࡁࡌࡅࡒࡋ | I ࡍࡊࡅࡍࡉࡆࡄࡉࡌ :ࡍࡊࡅࡍࡉࡆࡄࡉࡌࡅ | H ࡍࡊࡅࡉࡀࡅࡋ :ࡍࡊࡅࡉࡀࡕࡀࡅࡋ | I ࡀࡉࡓࡅࡃࡄࡉࡌࡋࡖ; ࡋࡉࡕࡔࡖ :ࡋࡀࡕࡔ | H ࡀࡓࡂࡉࡋࡅ :ࡉࡀࡓࡂࡉࡋࡅ | AD ࡀࡉࡓࡅࡎࡏ; J ࡀࡓࡅࡎࡏ :ࡉࡀࡓࡅࡎࡏ 124 I ࡉࡀࡋࡏ :ࡉࡀࡋࡏ | >ACDGJ :ࡉࡀࡋࡏ ࡍࡅࡕࡃࡉࡄࡎ 123 A ࡍࡅࡕࡃࡉࡄࡎࡖ; C ࡍࡅࡕࡃࡀࡄࡎࡖ; AD ࡀࡉࡌࡉࡀࡒ; G ࡀࡉࡌࡉࡀࡒࡃ; H ࡌࡉࡉࡀࡒࡖ :ࡀࡉࡌࡉࡀࡒࡖ 127 J ࡍࡅࡕࡃࡀࡄࡎ :ࡍࡅࡕࡃࡉࡄࡎࡖ 126 >AD :ࡕࡉࡍࡁࡉࡂ | A ࡕࡉࡓࡉࡂ :ࡕࡉࡓࡀࡂ | J ࡀࡓࡅࡂࡀࡋ :ࡀࡓࡅࡀࡂࡀࡋ 125 C ࡐࡇࡍࡀࡂࡁ ࡍࡅࡑࡁࡐࡀࡍࡅ ࡀࡉࡉࡀࡈࡅࡄࡀࡉࡖ ࡍࡅࡄࡉࡀࡅࡀࡋࡏ | >D; J ࡎࡀࡈࡅ :ࡎࡀࡈ 129 AC ࡀࡉࡉࡀࡋࡌࡀ; BD ࡀࡉࡉࡀࡋࡀࡌ; J ࡀࡋࡌ :ࡀࡉࡉࡀࡋࡌ | BGHJ ࡐࡇࡍࡀࡂ; I ࡐࡇࡍࡀࡂࡖ :ࡐࡇࡍࡀࡂࡖ 128 J ࡍࡍࡅࡉࡋࡐࡉࡔࡀࡅ :ࡍࡍࡅࡉࡐࡋࡔࡀࡅ 130 H ࡍࡍࡅࡉࡋࡀࡂࡓࡅ; J ࡍࡍࡅࡉࡋࡉࡂࡓࡅ :ࡍࡍࡅࡉࡋࡀࡂࡓ | J ࡀࡐࡉࡍࡀࡂࡁ :ࡐࡇࡍࡀࡂࡁ | AD ࡍࡅࡑࡁࡐࡀࡍ :ࡍࡅࡑࡁࡐࡀࡍࡅ | B ࡍࡍࡅࡉࡋࡀࡂࡓࡅ :ࡍࡍࡅࡉࡋࡀࡂࡓ :ࡍࡅࡄࡉࡀࡅࡀࡂࡁ | CGH ࡀࡉࡊࡋࡀࡖ :ࡀࡉࡊࡋࡀ | H ࡍࡍࡅࡉࡋࡐࡉࡔ :ࡍࡍࡅࡉࡋࡐࡉࡔࡀ 131 CI ࡀࡉࡉࡓࡀࡎ :ࡀࡉࡉࡓࡀࡎ | J ࡐࡇࡀࡒࡖ :ࡀࡐࡉࡉࡒࡖ | C ࡁࡍࡀࡃࡉࡋ :ࡁࡍࡀࡃࡋ | >AD; BI ࡍࡍࡅࡋࡐࡉࡔࡀࡅ; ADH ࡀࡉࡋࡕ :ࡀࡉࡋࡕࡀ | C ࡇࡎࡐࡀࡅ; J ࡀࡉࡎࡐࡀ :ࡇࡎࡐࡀ 133 A ࡀࡕࡍࡀࡐࡉࡎࡋ :ࡍࡅࡕࡍࡀࡐࡉࡎࡋ | C ࡍࡍࡅࡉࡐࡋࡔࡀࡅ :ࡍࡍࡅࡉࡋࡐࡉࡔࡀࡅ 132 J ࡀࡉࡌࡀ :ࡀࡉࡌࡖ | AD ࡍࡅࡄࡉࡀࡅࡀࡂࡁࡖ ࡐࡇࡍࡀࡂ; J ࡀࡐࡉࡍࡀࡂࡋ :ࡐࡇࡍࡀࡂࡋ | A ࡇࡕࡀࡅࡋ :ࡇࡕࡀࡅࡋ | BHI ࡀࡕࡀࡅ :ࡀࡕࡀ 135 BIJ ࡀࡉࡃࡉࡌࡓࡀࡕࡋ :ࡉࡀࡃࡉࡌࡓࡀࡕࡋ | GJ ࡍࡍࡅࡉࡋࡈࡀࡂࡖ :ࡍࡍࡅࡉࡋࡈࡀࡂࡅ | B ࡀࡐࡕࡅࡄࡎ :ࡀࡐࡕࡅࡄࡉࡎ 134 ACD

115

120

125

130

135

Translation | 179

35:111 – 35:135

From the moment and day you hung it up,

the dust has been its cover.

Shake it off, put it in your bosom,

and let us hear your voice as it was.”

When Meryey heard this from her mother,

she laughed and rejoiced in her mind,

and she says to her, 115 “Are Jews not

Are Jews not

shameful, worthless vessels?548 those who stand and bow to a vault?

They shall be buried in darkness.” She says to them, “Go away! Go away, disgusting fools, 120 I am not a woman to chase tail,

you are not from the world. and it is not that I love a man.

I did not leave to return to you,

and see you, wicked skullcaps.549

Go away! Go away from before me,

who gave false witness against me!

You claimed adultery and theft against me,

and made as if I were your equal.

Blessed is the man who freed me

from my chains, and planted my feet here!

125 I did not commit adultery with him,

and I did not commit theft in the world.

The testimony you testified concerning me,

has become prayer and praise.”

While the priests rose up and spoke

to Meryey at the mouth of the Euphrates,

There came a pure eagle,

whose wings are world-filling.

He flew over the Jews,

and flapping his wings he tied them up,550

130 and lowered them to the water’s bottom,551

deeper than its stinking scum.

He sank them deeper than the devouring (waters),

within the still waters,

and sank their ships

to the bottom of the devouring water.

He destroyed the Temple,

and set fire to Jerusalem.

He rained destruction upon them,

and killed my disciples552 in Jerusalem.

135 He came down to her,

548 549 550 551 552

he flapped his wings,

Following the variant in BI. GHJ have “priests.” Line 115 is missing from ACD. Following the variant in BG. In place of line 129, B simply has “he flew and tied them up.” Literally “tail.” BIJ have simply “the disciples.”

‫‪180 | Text‬‬

‫‪140‬‬

‫‪145‬‬

‫‪150‬‬

‫ࡅࡃࡀࡓࡉࡔࡋࡇ ࡅࡅࡊࡔࡈࡀ ࡓࡄࡉࡌࡀ ࡌࡉࡇࡍ‬ ‫ࡅࡌࡉࡄࡕࡇ ࡅࡀࡕࡇࡍ ࡋࡅࡊࡓࡎࡉࡀ‬

‫ࡅࡏࡕࡉࡁࡋࡇ ࡅࡏࡔࡕࡀࡉࡉࡋࡇ‬ ‫ࡔࡐࡀࡈ ࡄࡉࡁࡒࡇ ࡁࡄࡁࡀࡒ ࡄࡀࡉࡋࡀ‬ ‫ࡀࡌࡀࡓࡋࡇ‬ ‫ࡌࡉࡓࡉࡀࡉ ࡄࡅࡆࡉࡉࡍ ࡋࡈࡀࡁ‬ ‫ࡀࡔࡂࡀࡃࡍࡉࡊ ࡀࡀࡍ ࡈࡀࡁࡀ‬ ‫ࡁࡀࡉࡉࡀࡍ ࡌࡉࡉࡍࡊ ࡅࡊࡔࡈࡀ ࡓࡀࡌࡀ‬ ‫ࡀࡌࡓࡀࡋࡇ‬ ‫ࡉࡀ ࡏࡅࡕࡓࡀ ࡈࡀࡁࡀ ࡏࡅࡕࡓࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡆࡉࡅࡀࡊ ࡅࡄࡍࡅࡓࡀࡊ ࡃࡀࡍ ࡅࡏࡒࡀࡓࡀࡊ‬ ‫ࡅࡊࡋ ࡌࡀࡍ ࡖࡒࡀࡋࡀࡊ ࡔࡀࡌࡀ‬ ‫ࡉࡍࡕࡀࡊࡓࡀࡊ ࡁࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ‬ ‫ࡅࡊࡋ ࡌࡀࡍ ࡖࡒࡀࡋࡀࡊ ࡋࡀࡔࡀࡌࡀ‬ ‫ࡉࡍࡄࡅࡉࡋࡅࡍ ࡋࡉࡀࡄࡅࡈࡀࡉࡉࡀ ࡀࡁࡃࡉࡀ‬ ‫ࡀࡀࡍ ࡅࡃࡉࡋࡀࡊ ࡉࡍࡕࡂࡀࡃࡀࡋ‬

‫ࡔࡉࡄࡋࡅࡉࡀ ࡏࡋࡀࡅࡀࡉࡀࡍ‬ ‫ࡌࡁࡀࡔࡒࡀࡓ ࡁࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡁࡀࡕࡓࡀ ࡃࡀࡉࡊࡀ ࡉࡍࡕࡀࡊࡓࡀࡊ‬ ‫ࡅࡉࡍࡃࡀࡍ ࡃࡓࡀࡁࡔࡀࡊ ࡋࡄࡀࡃ ࡕࡓࡉࡍ‬ ‫ࡏࡓࡅࡕࡀ ࡅࡔࡉࡕࡍࡀ ࡕࡉࡊࡀࡐࡓ ࡏࡋࡇ‬ ‫ࡅࡅࡊࡋࡄࡅࡍ ࡀࡊࡄࡉࡍࡀ ࡁࡉࡍࡀ ࡀࡌࡕࡀ‬ ‫ࡅࡉࡍࡎࡀࡒ ࡁࡆࡀࡅࡊࡕࡀ ‖ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬

‫ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡋࡒࡅࡃࡀࡌ ࡄࡉࡉࡀ ࡀࡃࡀࡊࡓ ࡏࡋࡀࡉ‬ ‫ࡂࡀࡁࡓࡀ ࡖࡔࡀࡌࡀࡋࡇ ࡋࡌࡉࡌࡓࡉࡊ‬ ‫ࡅࡊࡔࡈࡀ ࡖࡁࡉࡄࡓࡅࡉࡀ ࡉࡀࡓࡃࡉࡍࡀ‬

‫]‪[143‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡀࡑࡉࡃࡀ ࡀࡀࡍ ࡀࡑࡉࡃࡀ‬ ‫ࡀࡑࡉࡃࡀ ࡀࡀࡍ ࡖࡁࡄࡉࡓ ࡌࡍ ࡀࡑࡉࡃࡉࡀ‬ ‫ࡋࡄࡀࡅࡓࡉࡀ ࡉࡀࡃࡀࡅࡍࡍ‬ ‫ࡌࡁࡀࡔࡒࡀࡓࡅࡍࡍ ࡋࡀࡍࡔࡉࡁࡉࡀ ࡅࡋࡄࡀࡅࡓࡉࡀ‬ ‫ࡅࡎࡀࡉࡀࡓࡀࡍ ࡀࡂࡌࡀ ࡁࡄࡀࡁࡀࡓࡀ‬ ‫ࡁࡋࡉࡋࡉࡀ ࡄࡀࡆࡉࡀࡍࡋࡇ ࡋࡅࡍࡀࡍ ࡁࡓࡀࡎࡊࡀ‬

‫ࡖࡌࡍ ࡀࡑࡉࡃࡉࡀ ࡁࡄࡉࡓ‬ ‫ࡅࡓࡉࡔࡀ ࡖࡅࡊࡋࡄࡅࡍ ࡀࡊࡋࡉࡀ‬ ‫ࡋࡂࡉࡉࡑࡀ ࡂࡀࡅࡀࡉࡉࡀ ࡅࡕࡀࡋࡉࡋࡉࡀ‬ ‫ࡅࡏࡋ ࡏࡉࡊࡋࡉࡀࡕࡀ ࡅࡊࡋࡄࡅࡍ ࡀࡉࡉࡋࡀࡍ‬ ‫ࡅࡎࡉࡐࡕࡍࡀࡉ ࡋࡀࡂࡀࡆࡉࡀ ࡅࡋࡀࡌࡉࡎࡕࡀࡀࡊࡓࡀࡍ‬ ‫ࡀࡀࡍ ࡒࡀࡃࡌࡉࡕ ࡏࡅࡄࡓࡀ‬

‫‪HJ ࡇࡕࡄࡀࡌࡅ :ࡇࡕࡄࡉࡌࡅ | C ࡀࡒࡀࡁࡄࡉࡁ :ࡒࡀࡁࡄࡁ | B ࡈࡉࡐࡔ :ࡈࡀࡐࡔ 137 H ࡔࡉࡓࡀࡃࡅ :ࡇࡋࡔࡉࡓࡀࡃࡅ | GHIJ ࡇࡋࡉࡉࡀࡕࡔࡅ :ࡇࡋࡉࡉࡀࡕࡔࡏࡅ | H ࡇࡋࡁࡉࡕࡏ :ࡇࡋࡁࡉࡕࡏࡅ 136‬‬

‫ࡋࡅࡊࡓࡎࡉࡀ‪>B :ࡉࡀࡋࡏ | BGH ࡌࡀࡃࡅࡒ ࡋࡏ; C ࡌࡀࡃࡒࡋ :ࡌࡀࡃࡅࡒࡋ | ACI ࡍࡀࡉࡆࡅࡄ :ࡍࡉࡉࡆࡅࡄ | G ࡉࡀࡉࡓࡉࡌࡀ; >J :ࡉࡀࡉࡓࡉࡌ 139 D ࡇࡋࡓࡀࡌࡀࡅ :ࡇࡋࡓࡀࡌࡀ 138 BG ࡀࡉࡎࡓࡊࡅ ࡋࡏ :‬‬

‫‪:ࡊࡍࡉࡉࡌ 141 J ࡊࡀࡓࡌࡉࡌࡋ :ࡊࡉࡓࡌࡉࡌࡋ | B ࡇࡋࡔࡀࡌࡀࡔࡖ; J ࡊࡉࡌࡀࡔࡖ :ࡇࡋࡀࡌࡀࡔࡖ | J ࡀࡓࡁࡀࡈ :ࡀࡓࡁࡀࡂ | DI ࡊࡉࡍࡃࡀࡂࡔ; H ࡀࡍࡃࡀࡂࡔ; J ࡊࡀࡍࡃࡀࡂࡔ :ࡊࡉࡍࡃࡀࡂࡔࡀ 140‬‬

‫ࡌࡉࡀࡍࡊ ‪:ࡀࡊࡉࡀࡃ | BJ ࡊࡀࡋࡀࡒ :ࡊࡀࡋࡀࡒࡖ ࡍࡀࡌ | >GHJ; I ࡍࡀࡌ :ࡍࡀࡌ 145 J ࡀࡉࡋࡄࡉࡔ :ࡀࡉࡅࡋࡄࡉࡔ | >B :ࡀࡉࡉࡄࡖ 143 B ࡀࡉࡅࡓࡄࡉࡁࡀ ࡀࡈࡔࡊࡅ :ࡀࡉࡅࡓࡄࡉࡁࡖ ࡀࡈࡔࡊࡅ | HJ‬‬

‫ࡀࡊࡎࡉࡀ ‪:ࡊࡀࡋࡀࡒࡖ ࡍࡀࡌ 147 H ࡍࡌ ࡃࡀࡄࡋ :ࡃࡀࡄࡋ | BGH ࡀࡉࡔࡁࡀࡓࡃ; J ࡀࡔࡁࡀࡓࡃ :ࡊࡀࡔࡁࡀࡓࡃ | >BGHJ; I ࡊࡀࡓࡊࡀࡕࡍࡉ :ࡊࡀࡓࡊࡀࡕࡍࡉ 146 J ࡊࡉࡓࡊࡀࡕࡍࡉ :ࡊࡀࡓࡊࡀࡕࡍࡉ | J‬‬

‫ࡖࡒࡀࡋࡉࡊ ‪ࡀࡍࡉࡁࡅ :ࡀࡕࡌࡀ ࡀࡍࡉࡁ | D ࡍࡅࡄࡋࡊࡅ :ࡍࡅࡄࡋࡊࡅࡅ | BG ࡀࡉࡉࡀࡈࡅࡄࡀࡉ ࡋࡏ :ࡀࡉࡉࡀࡈࡅࡄࡀࡉࡋ 148 H ࡀࡌࡔࡀࡋ :ࡀࡌࡀࡔࡀࡋ | B ࡊࡀࡋࡀࡒ; GH ࡊࡀࡋࡀࡒࡖ; I ࡊࡀࡋࡀࡒࡖ ࡍࡀࡌ; J‬‬ ‫ࡀࡊࡄࡉࡍࡀ ࡀࡌࡕࡀ ‪:ࡒࡀࡎࡍࡉࡅ | J ࡋࡀࡃࡂࡕࡍࡉ :ࡋࡀࡃࡀࡂࡕࡍࡉ | B ࡊࡉࡋࡉࡃࡅ; J ࡇࡋࡉࡃࡅ :ࡊࡀࡋࡉࡃࡅ | C ࡍࡊࡅࡀࡋࡉࡃࡅ ࡍࡀࡀ; GH ࡍࡊࡅࡋࡉࡃࡅ ࡍࡀࡀ; I ࡍࡊࡅࡋࡉࡃࡅ ࡍࡀࡀ :ࡍࡀࡀ 149 ACD ࡀࡍࡉࡁࡅ; I‬‬ ‫ࡅࡉࡍࡎࡉࡒ ‪:ࡓࡉࡄࡁ | ABD ࡀࡃࡉࡑࡀ :ࡀࡉࡃࡉࡑࡀ | C ࡀࡃࡉࡑࡀ ࡀࡃࡉࡑࡀ :2ࡀࡃࡉࡑࡀ 1 >C :ࡀࡓࡅࡍࡄ 151 >BGHJ; I ࡍࡊࡉࡀࡆ ࡀࡉࡉࡄࡅ :ࡍࡊࡉࡀࡆ ࡀࡉࡉࡄࡅ 150 GHIJ ࡊࡅࡀࡆࡁ :ࡀࡕࡊࡅࡀࡆࡁ | CJ‬‬ ‫ࡁࡄࡀࡓ ‪J ࡀࡉࡋࡊࡀࡖ :ࡀࡉࡋࡊࡀ ࡍࡅࡄࡋࡊࡅࡖ | K ࡀࡔࡉࡓ :ࡀࡔࡉࡓࡅ | D ࡀࡉࡃࡉࡑࡀࡃ :ࡀࡉࡃࡉࡑࡀ | B ࡓࡀࡄࡁࡖ; I ࡓࡉࡄࡁ :ࡓࡉࡄࡁࡖ | >ACD :ࡍࡀࡀ | K ࡀࡃࡉࡑࡀ ࡍࡌ :ࡀࡃࡉࡑࡀ 2 B‬‬ ‫‪H ࡍࡍࡅࡓࡒࡔࡀࡁࡌ :ࡍࡍࡅࡓࡀࡒࡔࡀࡁࡌ 4 BG ࡀࡉࡋࡋࡀࡕࡅ; I ࡀࡉࡋࡉࡋࡀࡕࡅ; JK ࡀࡉࡋࡀࡋࡀࡕࡅ :ࡀࡉࡋࡉࡋࡀࡕࡅ | K ࡀࡉࡉࡀࡅࡀࡂࡅ :ࡀࡉࡉࡀࡅࡀࡂ | ACD ࡀࡉࡌ ࡀࡉࡓࡅࡀࡄࡋ; I ࡀࡉࡌ ࡀࡉࡓࡅࡀࡄࡋ :ࡀࡉࡓࡅࡀࡄࡋ 3‬‬ ‫;ࡌࡁࡀࡔࡒࡉࡓࡅࡍࡍ ‪J ࡀࡕࡀࡉࡋࡊࡉࡏࡋࡅ :ࡀࡕࡀࡉࡋࡊࡉࡏ ࡋࡏࡅ | A ࡀࡉࡓࡅࡄࡋࡅ :ࡀࡉࡓࡅࡀࡄࡋࡅ | BH ࡀࡉࡁࡔࡍࡀࡋ; I ࡀࡉࡁࡉࡔࡍࡀࡋ; J ࡀࡉࡁࡀࡔࡍࡀࡋ :ࡀࡉࡁࡉࡔࡍࡀࡋ | B ࡍࡍࡅࡉࡓࡒࡔࡀࡁࡌ; GJK‬‬ ‫ࡏࡉࡊࡋࡉࡀࡕࡀ‪:ࡍࡀࡓࡊࡀࡀࡕࡎࡉࡌࡀࡋࡅ | K ࡀࡉࡍࡕࡐࡉࡎࡅ :ࡉࡀࡍࡕࡐࡉࡎࡅ | C ࡀࡓࡀࡁࡀࡄࡁࡅ :ࡀࡓࡀࡁࡀࡄࡁ | BGH ࡍࡀࡓࡉࡉࡀࡎࡅ :ࡍࡀࡓࡀࡉࡀࡎࡅ 5 A ࡍࡀࡋࡀࡉࡀ; I ࡍࡀࡋࡉࡉࡀ :ࡍࡀࡋࡉࡉࡀ | CI ࡀࡕࡀࡉࡋࡊࡉ :‬‬ ‫ࡋࡀࡌࡉࡎࡕࡀࡀࡊࡓࡀࡍ ‪ACDI ࡀࡓࡄࡅࡏࡁ :ࡀࡓࡄࡅࡏ | GHJ ࡕࡉࡌࡓࡉࡒ; K ࡕࡉࡌࡓࡉࡂ :ࡕࡉࡌࡃࡀࡒ | BD ࡀࡍࡉࡍࡅࡋ :ࡍࡀࡍࡅࡋ | >K :ࡀࡊࡎࡀࡓࡁ ࡍࡀࡍࡅࡋ ࡇࡋࡍࡀࡉࡆࡀࡄ ࡀࡉࡋࡉࡋࡁ 6 BGHJK‬‬

Translation | 181

35:136 – 36:6

sat by her and spoke to her,

and taught her, and loved truth from her.

He reached out and strongly embraced her,

straightened her out, and put her on the throne.

He says to her, “Meryey, consider me good, 140 I am your good helper,

I ask of you the lofty truth,

and mention me before Life. the man who heard your word. the truth that the Jordans enlighten.”

She said to him, “Good excellency, Life’s excellency,

shed your splendor upon me!

Your light has shined forth and your glory

is recognized in light’s place.

145 All who hear your voice,

150

are enclosed in the pure place.553

They are enclosed in Life’s Treasure,

and your banner shines twofold.

For all who do not hear your voice,

sleep and wakefulness are blotted out.

They will become servants to Jews,

and all the priests, sons of maidservants.

You and I shall become great

and successfully rise up to light’s place.”

And Life is praised and Life wins!

In the name of the Great Life,

may the sublime light be magnified!554

36. A fisher am I,

a fisher chosen among fishers!

A fisher am I, chosen among fishers,

and the head of all trappers.

I know the marshes,555

I recognize their inner trails and mounds.

I recognize the netting spots and marshes,

and enter all the traps,

5 traversing the marsh in darkness,

At night, I observe the fish on an embankment.

553 554 555 556

my ship does not cut [them] and I am not caught. I start on the way556

J “hidden place.” K begins here. ACD “marshes of water.” I has “of water” copied into the margins. GHJ have “I covered the way,” and K has “I brought about the way.”

182 | Text

[144]

[145]

ࡀࡅࡄ ࡀࡂࡀࡁࡌࡀࡄ ࡍࡀࡋࡉࡃ ࡋࡏࡖ ࡀࡉࡊࡓࡀࡎ ࡀࡉࡉࡄࡖ ࡀࡓࡄࡅࡏࡖ ࡀࡉࡁࡕࡀࡉ ࡇࡋࡅࡈࡁ ࡀࡍࡉࡍࡅࡖ ࡇࡊࡕࡅࡃ ࡍࡌ ࡀࡓࡉࡄࡁ ࡀࡉࡆࡉࡄࡓࡀࡕࡔࡉࡌࡅ ࡀࡉࡃࡉࡑࡀ ࡇࡋࡉࡆࡀࡄࡖ ࡀࡉࡃࡅࡀࡖ ࡋࡉࡁࡉࡕࡁ ࡍࡀࡉࡕࡀࡅ ࡀࡉࡌࡖ ࡀࡔࡉࡓࡁ ࡍࡀࡉࡂࡎࡀࡌ ࡀࡌࡉࡀࡒࡌࡅ ࡀࡄࡍࡉ ࡀࡉࡂࡉࡎࡁ ࡀࡕࡉࡀࡁࡀࡔࡁ ࡍࡀࡉࡕࡀ ࡀࡌࡕࡔࡉࡌࡀࡋ ࡉࡀࡁࡓࡀࡖ ࡀࡋࡀࡒࡅ ࡋࡉࡕࡉࡔ ࡀࡉࡉࡀࡆࡄ ࡉࡀࡁࡌࡀࡂࡀ ࡋࡏ ࡔࡍࡅࡀ ࡔࡉࡓࡀࡃࡅ ࡁࡉࡕࡀࡉ ࡉࡐࡀࡍࡀ ࡉࡀࡃࡄࡉࡋࡀ ࡇࡌࡅࡔ ࡌࡉࡎࡀࡁࡖ ࡀࡃࡉࡑࡀ ࡀࡋࡋࡀ ࡀࡉ ࡀࡉࡃࡉࡑࡀࡖ ‖ ࡀࡌࡂࡉࡄ ࡍࡀࡀࡌࡀࡔ ࡉࡀࡋࡏ ࡀࡉࡕࡀ ࡍࡅࡕࡅࡓࡎࡖ ࡀࡄࡉࡓࡅ ࡀࡉࡈࡉࡀࡋࡅ ࡀࡉࡃࡀࡃࡄ ࡍࡍࡉࡀࡂࡌࡖ ࡀࡃࡉࡑࡀࡋ ࡇࡋࡓࡀࡌࡀࡅ ࡍࡍࡉࡁࡀࡆ ࡉࡍࡀࡉࡌࡖ ࡕࡉࡉࡀࡋࡅ ࡍࡇࡁࡀࡆࡋ ࡇࡉࡈࡉࡌ ࡍࡀࡀࡓࡎࡅࡄࡖ ࡍࡇࡁࡀࡆ ࡀࡓࡁࡀࡂࡋ ࡇࡋࡀࡌࡔࡀࡌࡅ ࡀࡉࡋࡀࡌࡀࡋࡖ ࡊࡀࡁࡓࡀ ࡀࡈࡉࡋࡅ ࡕࡍࡉࡁࡀࡆࡖ ࡊࡍࡀࡍࡅࡁ ࡕࡉࡃࡔࡀࡋࡅ ࡀࡉࡓࡃࡊࡀ ࡀࡉࡌࡃࡉࡁ ࡕࡍࡉࡁࡀࡆࡌࡅ

ࡀࡋࡆࡓࡐࡀ ࡍࡌ ࡀࡅࡄࡀࡋࡖ ࡍࡀࡀࡓࡄࡀࡎࡁ ࡍࡀࡐࡀࡅࡒࡎࡋ ࡇࡕࡌࡀࡓࡒ ࡍࡀࡀ ࡀࡉࡉࡐࡀࡀࡒࡋ ࡍࡍࡅࡉࡕࡍࡉࡀࡔ ‖ ࡍࡀࡀ ࡉࡀࡔࡉࡓࡁ ࡀࡄࡀࡓࡅࡒ ࡀࡉࡑࡋࡉࡓࡕ ࡍࡀࡂࡓࡀࡌ ࡉࡀࡃࡏࡁ ࡊࡀࡏࡖ ࡀࡕࡋࡐࡀ ࡀࡊࡉࡀࡃ ࡀࡉࡌࡖ ࡀࡆࡀࡅࡀࡂ ࡀࡅࡉࡆࡖ ࡀࡁࡓࡀࡁ ࡍࡀࡁࡉࡕࡀࡉ ࡀࡉࡌ ࡔࡉࡓࡁ ࡍࡀࡉࡕࡀ ࡀࡉࡃࡏࡖ ࡀࡔࡉࡓࡁ ࡍࡀࡉࡂࡎࡀࡌࡅ ࡉࡀࡁࡓࡀࡁ ࡀࡉࡌ ࡀࡉࡃࡉࡍࡀࡀࡋ ࡋࡉࡁࡉࡄ ࡌࡉࡉࡀࡒ ࡉࡀࡌࡀࡒࡀ ࡉࡀࡃࡄࡉࡋࡀ ࡇࡌࡅࡔ ࡌࡉࡎࡀࡁ ࡀࡉࡓࡌࡀ ࡀࡁࡀࡈ ࡀࡃࡉࡑࡀ ࡁࡀ ࡀࡉ ࡍࡀࡁࡓࡀ ࡀࡉࡃࡄࡉࡋࡀ ࡉࡀࡃࡄࡉࡋࡀ ࡀࡍࡉࡍࡅ ࡀࡉࡊࡋࡀ ࡀࡉࡃࡉࡑࡀ ࡍࡅࡓࡀࡍࡂࡀࡕ ࡋࡀࡒࡅ ࡀࡉࡃࡉࡑࡀ ࡋࡀࡒ ࡇࡓࡁࡀࡄ ࡍࡌ ࡋࡉࡁࡀࡒ ࡍࡅࡄ ࡀࡉࡉࡓࡀࡎ ࡊࡍࡀࡍࡅࡋ ࡍࡇࡁࡀࡆ ࡀࡁࡓ ࡀࡌࡀࡉࡁ ࡇࡕࡈࡉࡂࡋࡀ ࡀࡌࡔࡀࡌࡅ ࡓࡀࡌࡀ ࡀࡃࡉࡑࡀ ࡊࡀࡍࡂࡀࡆ ࡀࡉࡈࡉࡋࡅ ࡕࡉࡈࡉࡋ ࡀࡋࡄࡉࡌ ࡕࡉࡕࡉࡀࡋ ࡕࡍࡀࡀ ࡊࡀࡁࡃࡓࡀࡖ ࡀࡍࡉࡍࡅ ࡀࡉࡓࡀࡎࡀࡋࡖ

ࡋࡏࡖ; J ࡍࡅࡋࡉࡃࡋࡖ :ࡍࡀࡋࡉࡃ ࡋࡏࡖ | B ࡍࡀࡐࡀࡒࡎࡋ; >J :ࡍࡀࡐࡀࡅࡒࡎࡋ | J ࡇࡕࡌࡀࡃࡒ :ࡇࡕࡌࡀࡓࡒ 8 J ࡀࡅࡄࡀࡋࡀ :ࡀࡅࡄࡀࡋࡖ | BGH ࡍࡀࡀࡓࡄࡉࡎࡁ; J ࡍࡀࡃࡀࡄࡀࡎࡁ :ࡍࡀࡀࡓࡄࡀࡎࡁ 7 :ࡀࡄࡀࡓࡅࡒ | A ࡀࡉࡑࡋࡉࡓࡕࡏ; JK ࡀࡉࡑࡋࡀࡓࡕ :ࡀࡉࡑࡋࡉࡓࡕ 10 AD ࡖ :ࡀࡉࡉࡄࡖ | BGH ࡀࡉࡉࡐࡀࡀࡒ ࡋࡏ :ࡀࡉࡉࡐࡀࡀࡒࡋ | B ࡍࡍࡅࡉࡍࡕࡀࡔ :ࡍࡍࡅࡉࡕࡍࡉࡀࡔ 9 BGH ࡍࡀࡋࡉࡃࡋࡖ; C ࡊࡀࡋࡉࡃ B ࡀࡍࡉࡍࡅ ࡇࡋࡉࡆࡀࡄࡖ :ࡇࡋࡉࡆࡀࡄࡖ | AD ࡀࡆࡀࡅࡂ :ࡀࡆࡀࡅࡀࡂ 12 J ࡍࡀࡂࡓࡀࡌ :ࡍࡀࡂࡓࡀࡌ 11 H ࡇࡁࡕࡀࡉ :ࡀࡉࡁࡕࡀࡉ | GJ ࡀࡉࡋࡅࡈࡁ :ࡇࡋࡅࡈࡁ | J ࡇࡉࡔࡉࡓࡁ :ࡉࡀࡔࡉࡓࡁ | J ࡀࡄࡀࡃࡅࡒ ࡋࡉࡁࡉࡕ ࡋࡏ :ࡋࡉࡁࡉࡕࡁ | ACD ࡀࡅࡉࡆ :ࡀࡅࡉࡆࡖ | J ࡀࡁࡓࡀࡁ :ࡀࡁࡓࡀࡁ | J ࡀࡁࡍࡀࡁࡉࡕࡀࡉ :ࡍࡀࡁࡉࡕࡀࡉ 13 A ࡀࡉࡆࡄࡓࡀࡕࡔࡌࡅ; CGH ࡀࡉࡆࡄࡓࡀࡕࡔࡉࡌࡅ; K ࡀࡉࡆࡉࡄࡓࡀࡕࡔࡉࡌ :ࡀࡉࡆࡉࡄࡓࡀࡕࡔࡉࡌࡅ ࡀࡔࡉࡓࡁ; H ࡔࡉࡓࡁ :ࡀࡔࡉࡓࡁ 15 I ࡀࡔࡉࡓࡁ ࡍࡀࡉࡂࡎࡀࡌࡅ ࡀࡉࡌࡖ :ࡀࡔࡉࡓࡁ ࡍࡀࡉࡂࡎࡀࡌࡅ ࡀࡉࡌࡖ 15–14 AC ࡀࡉࡌ :ࡀࡉࡌࡖ | >BGHJK :ࡀࡉࡌࡖ ࡀࡔࡉࡓࡁ ࡍࡀࡉࡂࡎࡀࡌ 14 BG ࡋࡉࡁࡉࡕࡋ; HK J ࡀࡁࡓࡀࡁ; K ࡀࡉࡁࡓࡀࡁ :ࡉࡀࡁࡓࡀࡁ | >B :ࡀࡉࡌ | J ࡀࡃࡉࡍࡀࡀࡋ :ࡀࡉࡃࡉࡍࡀࡀࡋ 16 JK ࡀࡉࡂࡀࡎࡁ :ࡀࡉࡂࡉࡎࡁ | BG ࡉࡀࡕࡉࡐࡀࡀࡔࡁ; H ࡀࡕࡉࡐࡀࡔࡁ; JK ࡀࡕࡐࡉࡀࡔࡁ :ࡀࡕࡉࡀࡁࡀࡔࡁ | B H ࡉࡀࡉࡀࡆࡅࡄ; K ࡀࡉࡆࡄ :ࡀࡉࡉࡀࡆࡄ | A ࡀࡉࡓࡌࡀࡂࡀ ࡋࡏ; B ࡉࡀࡍࡁࡀࡂࡀࡋࡅ; C ࡀࡉࡓࡌࡀࡂࡀࡋࡀ; G ࡀࡉࡍࡁࡂࡀࡋࡅ; HK ࡀࡉࡍࡁࡀࡂࡀࡋࡅ; J ࡀࡉࡍࡁࡀࡂࡀࡋࡖ :ࡉࡀࡁࡌࡀࡂࡀ ࡋࡏ 17 J ࡀࡁࡓࡀࡖ :ࡉࡀࡁࡓࡀࡖ ࡀࡓࡕࡅࡏ ࡔࡍࡅࡀ :ࡔࡍࡅࡀ | JK ࡀࡐࡉࡍࡀ :ࡉࡐࡀࡍࡀ | D ࡀࡉࡃࡄࡉࡋࡀ; GH ࡀࡉࡃࡄࡉࡋࡀ ࡉࡀࡃࡄࡉࡋࡀ; K ࡀࡉࡃࡄࡉࡋࡀ ࡀࡉࡃࡄࡉࡋࡀ :ࡉࡀࡃࡄࡉࡋࡀ ࡉࡀࡃࡄࡉࡋࡀ | G ࡀࡉࡌࡅࡔ :ࡇࡌࡅࡔ 18 G ࡉࡀࡉࡀࡆࡄ; K ࡀࡉࡃࡉࡑࡀ :ࡀࡉࡃࡉࡑࡀࡖ | ADI ࡉࡀࡁࡓࡀ :ࡍࡀࡁࡓࡀ | D ࡀࡉࡃࡄࡉࡋࡀ; G ࡀࡉࡃࡄࡉࡋࡀ ࡉࡀࡃࡄࡉࡋࡀ; K ࡉࡀࡃࡄࡉࡋࡀ :ࡀࡉࡃࡄࡉࡋࡀ ࡉࡀࡃࡄࡉࡋࡀ 21 ACD ࡀࡋࡀࡋ ࡀࡉ; I ࡀࡋࡀࡋࡀࡉ :ࡀࡋࡋࡀ ࡀࡉ 20 BGHJK :ࡀࡉࡃࡀࡃࡄ | I ࡀࡉࡃࡉࡑࡀ ࡀࡃࡉࡑࡀ :ࡀࡉࡃࡉࡑࡀ | DJ ࡀࡋࡀࡒ :ࡋࡀࡒ 23 GJ ࡍࡉࡕࡅࡓࡎࡖ :ࡍࡅࡕࡅࡓࡎࡖ | AC ࡀࡉࡊࡋࡀࡖ; I ࡀࡉࡊࡋࡀࡖ :ࡀࡉࡊࡋࡀ | I ࡀࡉࡃࡉࡑࡀ; >K :ࡀࡉࡃࡉࡑࡀ 22 D ࡀࡉࡃࡀࡉࡑࡀ; :ࡍࡇࡁࡀࡆ 25 ACD ࡀࡃࡉࡑࡀ ࡋࡏ; I ࡀࡃࡉࡑࡀࡋࡏ :ࡀࡃࡉࡑࡀࡋ | AC ࡇࡋࡀࡓࡌࡀࡅ; K ࡇࡋࡓࡀࡌࡀ :ࡇࡋࡓࡀࡌࡀࡅ | ACD ࡀࡃࡄ ࡋࡀࡒ; I ࡀࡃࡄ ࡋࡉࡁࡀࡒ; J ࡋࡉࡁࡀࡒ ࡋࡉࡁࡀࡒ :ࡋࡉࡁࡀࡒ 24 AC ࡀࡉࡃࡀࡃࡄࡀ K ࡍࡀࡁࡀࡆ :ࡍࡍࡉࡁࡀࡆ | ACD ࡊࡍࡀࡉࡌ; K ࡍࡇࡉࡌ :ࡉࡍࡀࡉࡌࡖ | C ࡍࡅࡄࡀࡉࡓࡀࡎ; J ࡍࡅࡄࡀࡉࡉࡓࡀࡎ :ࡍࡅࡄ ࡀࡉࡉࡓࡀࡎ | ACD ࡊࡍࡀࡍࡅ ࡋࡏ; I ࡊࡍࡀࡍࡅࡋࡏ :ࡊࡍࡀࡍࡅࡋ | J ࡀࡍࡉࡁࡀࡆ K ࡀࡃࡉࡑࡀࡅ :ࡀࡃࡉࡑࡀ 27 B ࡍࡍࡀࡁࡉࡆࡋ; G ࡍࡇࡁࡉࡆࡋ; H ࡍࡍࡉࡁࡉࡆࡋ :ࡍࡇࡁࡀࡆࡋ | AC ࡀࡈࡉࡌ; D ࡀࡉࡈࡀࡌ; I ࡀࡉࡈࡉࡌ; J ࡀࡉࡉࡈࡀࡌ :ࡇࡉࡈࡉࡌ | B ࡇࡕࡈࡀࡂࡋࡀ; J ࡀࡉࡅࡉࡈࡉࡂࡋࡀ :ࡇࡕࡈࡉࡂࡋࡀ 26 ࡊࡍࡀࡁࡀࡆ ࡀࡀࡈࡉࡀࡋࡅ; D ࡀࡈࡉࡋࡅ; G ࡀࡈࡉࡋࡅ ࡊࡍࡀࡁࡀࡆ ࡀࡈࡉࡀࡋࡅ; H ࡀࡈࡉࡋࡅ ࡊࡍࡀࡁࡀࡆ ࡀࡉࡈࡉࡀࡋࡅ; I ࡀࡈࡉࡋࡅ ࡊࡍࡀࡁࡀࡆ ࡀࡉࡈࡉࡀࡋࡅ :ࡀࡉࡈࡉࡋࡅ 28 J ࡍࡀࡁࡉࡆ :ࡍࡇࡁࡀࡆ | BHK ࡀࡌࡔࡉࡌࡅ :ࡀࡌࡔࡀࡌࡅ ࡀࡍࡉࡍࡅ :ࡊࡀࡁࡃࡓࡀࡖ ࡀࡍࡉࡍࡅ | B ࡀࡉࡉࡓࡀࡎࡀࡋࡖ :ࡀࡉࡓࡀࡎࡀࡋࡖ 30 ACD ࡕࡍࡉࡁࡀࡆ; BJ ࡕࡍࡀࡁࡀࡆࡖ; K ࡕࡍࡀࡁࡀࡆ :ࡕࡍࡉࡁࡀࡆࡖ | B ࡕࡉࡓࡔࡀࡋࡅ; C ࡕࡀࡓࡔࡀࡋࡅ :ࡕࡉࡃࡔࡀࡋࡅ 29 B ࡀࡈࡉࡋࡅ ADH ࡀࡉࡓࡉࡃࡊࡀ; I ࡀࡉࡓࡉࡃࡊࡀ :ࡀࡉࡓࡃࡊࡀ | A ࡀࡉࡌࡆࡉࡁ; >D; I ࡀࡉࡌࡃࡀࡁ :ࡀࡉࡌࡃࡉࡁ | J ࡕࡍࡀࡁࡀࡆࡌࡅ :ࡕࡍࡉࡁࡀࡆࡌࡅ | ACD ࡊࡀࡁࡓࡀࡖ ࡀࡍࡉࡍࡅ; GHJK ࡊࡀࡁࡓࡀࡁࡖ ࡊࡍࡀࡍࡅ; I ࡊࡀࡁࡓࡀࡁࡖ

10

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20

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Translation | 183

36:7 – 36:30

in a crescent skiff557 that isn’t (made) out of iron.

10

I covered the prominence558

of the one who was an enemy to us.

I cleared out the flotsam

which was blocking the way of life.

A helm559 is set upon my head,

in whose shade the fish rest.

The spear in my hand is a wand,

chosen in its place,

a staff of pure water,

that the fishermen see and tremble.

I sit in a splendid vessel,

and come to the mortal Earth.

I come by the beginning of the waters.

I go through the beginning of the waters,560

15 and the beginning of the courses,

I come smoothly,561 at a calm and steady pace.

The waters are not tossed by my vessel,

and its sound is not heard.

Before me is standing Hibel.

At my side is seen Shitel,

whose name is sweet, close to me.

Facing me, Ennosh562 sits and preaches.

They say, 20 “My father, the good fisher!

My superior563 fisher, whose name is pleasant!”

Near our vessel,564

I hear the commotion of fishers,

fishers eating fish,

and their putrid stench comes to me.

The sound of the fishers and their traders,

who reproach one another and curse.

One confronts his partner,

and says to the fisher,

25 “Sell your own fish, they are rotten,

and nobody is buying from me!

You caught it in the deep sea,

so that the loss fell565 upon its buyer!”

The fisher says and makes himself heard,

making the man, his buyer, listen:

“Damn you,566 and damn your bell,

and damn your worthless vessel!

You were the one who didn’t bring salt

and put it on your fish that you buy,

30 so that your fish don’t stink in your casket,567

and yet you sell them for a great price!568

557 Unclear. 558 The meaning of the word here translated as “prominence” is unclear. This word is missing from J. The translation assumes a deverbal substantive from the root z-q-p ‘to raise’ with the suffix -ān. The parallel in the following line suggests some sort of obstruction. The verb q-r-m ‘to cover’ appears uniquely here as well, and should perhaps be emended to q-d-m ‘to approach, come before,’ as in J, or g-r-m ‘to cause to happen, bring about.’ 559 Unclear. Compare Syriac qrāḥā ‘bald spot.’ 560 Line 14b is missing from BGHIJK. It has been copied into the margins of I. 561 Unclear. In place of bə-šabeytā, perhaps read bə-šapāytā or bə-šapitā ‘easily,’ as in the variants from BGHJK, and in keeping with the rest of line 15b. 562 BGHJK “Excellent Ennosh.” 563 Unclear. ACDI have lala, and BGHJK have alla. Either could reflect (e)lelley ‘above me.’ 564 ADI “my vessel.” 565 D “would fall.” 566 BGH add “and damn your buyer.” In I, this is copied into the margins. 567 Based on the variant in B, “your fish that are in your ardab,” (a Persian measure originally equivalent to roughly 12 gallons, cf. Greek artábē). ACD have “the fish of your vessel,” GH have “your fish that are in your vessel,” and I has “the fish that are in your vessel,” emended to “the fish of your vessel.” 568 A has the hyper-correct form be-zmi for be-dmi ‘price.’

184 | Text

[146]

ࡀࡉࡓࡕࡑࡀ ࡀࡋࡄࡉࡌ ࡕࡉࡕࡉࡀࡋࡅ ࡀࡕࡁࡀࡈ ࡓࡐࡉࡀࡔ ࡊࡀࡋࡀࡅࡋࡀࡋ ࡍࡀࡉࡍࡀࡉࡌ ࡕࡍࡉࡁࡀࡆࡀࡋࡖ ࡇࡋࡕࡀࡈࡉࡂࡋ ࡀࡋࡅࡏࡖ ࡊࡍࡀࡀࡅࡆࡀࡋࡖ ࡇࡋࡕࡀࡁࡎࡍࡀ ࡀࡔࡌࡀࡄࡁ ࡀࡓࡎࡀࡋࡅ ࡀࡅࡄࡀࡋࡖ ࡗ ࡀࡉࡅࡀࡄࡅ ࡊࡍࡀࡅࡁࡀࡆࡅ ࡕࡉࡊࡓࡀࡃࡀࡋ ࡓࡐࡉࡀࡔࡖ ࡀࡉࡉࡀࡂࡀࡅ ࡀࡕࡉࡀࡄ ࡀࡕࡁࡓࡅࡔࡖ ࡀࡔࡉࡓ ࡉࡀࡋࡕࡊࡅࡋ ࡇࡋࡓࡀࡌࡀ ࡀࡋࡀࡒ ࡀࡌࡂࡀࡁ ࡀࡉࡓࡒࡏࡖ ࡀࡍࡕࡑࡀ ࡓࡐࡀࡑࡉࡋ ࡀࡐࡓࡀࡉࡏ ‖ ࡇࡊࡕࡅࡃࡋ ࡐࡇࡍࡀࡂࡋ ࡇࡓࡁࡉࡕࡏࡅ

[147]

ࡉࡀࡓࡁࡅࡒࡎࡏࡖ ࡇࡅࡀࡂࡁ ࡇࡁࡐࡀࡍࡅ ࡀࡉࡁࡓࡀࡋ ࡀࡓࡉࡒࡁ ࡀࡉࡌࡖ ࡊࡇࡌࡀࡎ ࡍࡌ ࡋࡐࡀࡍ ࡍࡅࡉࡀࡁࡉࡋ ࡋࡉࡆࡀ ࡊࡀࡉࡀࡅࡀࡂࡋ ࡇࡋࡓࡀࡌࡀࡅ ࡀࡉࡊࡋࡀࡋ ࡀࡍࡉࡍࡅࡖ ࡀࡃࡉࡑࡀ ࡍࡀࡓࡁࡅࡒࡎࡋ ࡇࡓࡁࡅࡒࡎࡀࡋࡅ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡋ ࡀࡉࡌࡀࡃ ࡇࡕࡅࡔࡀࡋࡅ ࡀࡉࡁࡔࡀࡄࡕࡉࡌࡅ ࡀࡉࡃࡉࡑࡀ ࡀࡉࡌࡉࡀࡒࡖ ࡓࡀࡌࡀࡕࡎࡀࡋ ࡍࡅࡋࡎࡀࡐࡓࡅ ࡀࡕࡉࡋࡎࡋ ࡇࡂࡋࡐࡀࡅ ࡀࡉࡓࡈࡉࡂࡁ ࡍࡍࡅࡉࡓࡊࡀࡐ

ࡕࡉࡕࡉࡀࡋ ࡀࡉࡓࡌࡅࡕࡅ ࡀࡌࡄࡀࡒ ࡌࡅࡕ ࡊࡀࡃࡏ ‖ ࡒࡀࡓࡎࡉࡁ ࡕࡉࡕࡀ ࡗ ࡍࡀࡀࡋࡅࡏ ࡋࡉࡆࡏ ࡋࡉࡆࡏ ࡐࡀࡉࡑࡋ ࡊࡀࡍࡉࡀࡆࡅࡌࡁ ࡕࡉࡓࡍࡂࡀࡕࡉࡌࡅ ࡊࡀࡋࡑࡉࡀࡉࡁ ࡇࡋࡕࡊࡀࡌࡀࡎࡅ ࡊࡍࡀࡁࡉࡆ ࡀࡓࡄࡐࡀ ࡊࡀࡀࡄ ࡀࡉࡔࡍࡀࡀ ࡕࡀࡌࡁ ࡕࡉࡋࡁࡀࡒ ࡀࡉࡃࡉࡑࡀ ࡁࡀࡓ ࡀࡌࡅࡔ ࡍࡉࡆࡀࡄ ࡗ ࡀࡉࡋࡊࡀ ࡍࡅࡄࡋࡊࡅࡖ ࡀࡉࡀࡔࡉࡓ ࡀࡓࡁࡅࡒࡎ ࡀࡉࡋࡀࡁࡄࡀ ࡀࡉࡕࡉࡀࡖ ࡀࡉࡒࡌࡅࡏࡖ ࡀࡍࡉࡍࡅࡋ ࡇࡓࡕࡀࡉࡏࡅ ࡐࡀࡃࡉࡓ ࡍࡅࡋࡉࡅࡀࡄ ࡀࡍࡉࡍࡅࡋࡖ ࡀࡁࡓ ࡀࡌࡓࡉࡎࡋ ࡇࡈࡂࡉࡋࡏ ࡍࡇࡉࡌ ࡇࡁࡎࡍࡉࡏ ࡍࡀࡒࡀࡕ ࡅࡄ ࡀࡓࡁࡅࡒࡎ ࡀࡋࡀࡒࡋ ࡀࡉࡅࡌࡉࡔࡖ ࡀࡉࡃࡉࡑࡀ ࡇࡋࡉࡓࡀࡒࡌ ࡇࡓࡁࡀࡄࡋ ࡃࡀࡄ ࡀࡃࡉࡑࡀࡖ ࡀࡋࡀࡒࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡀࡃࡉࡑࡀࡋ ࡀࡉࡌࡀࡃ ࡇࡋࡀࡒࡀࡋ ࡍࡀࡋࡀࡒࡋ ࡀࡉࡌࡀࡃ ࡇࡋࡀࡒࡀࡋࡅ ࡍࡅࡋࡉࡃ ࡀࡉࡉࡀࡅࡀࡂࡁ ࡀࡉࡃࡉࡑࡀ ࡀࡉࡌࡉࡀࡒ ࡕࡉࡍࡃࡊࡀࡀ ࡀࡃࡉࡑࡀ ࡋࡀࡂࡉࡋ ࡍࡍࡅࡉࡃࡉࡀࡂ ࡀࡉࡓࡅࡏࡁ ࡍࡍࡅࡉࡃࡔ ࡋࡊࡉࡓࡊࡀࡅ

D ࡊࡀࡋࡀࡅࡀࡋࡀࡋ; I ࡊࡀࡋࡉࡅࡀࡋࡀࡋ :ࡊࡀࡋࡀࡅࡋࡀࡋ | B ࡀࡃࡏ ࡀࡓࡀࡎࡀࡁ; GHJK ࡀࡃࡏ ࡀࡓࡎࡉࡁ; I ࡊࡀࡃࡏ ࡒࡀࡓࡎࡉࡁ :ࡊࡀࡃࡏ ࡒࡀࡓࡎࡉࡁ | >AD :ࡕࡉࡕࡀ 32 >DHK; I ࡕࡉࡕࡉࡀࡋࡅ :ࡕࡉࡕࡉࡀࡋࡅ 31

AD ࡍࡍࡀࡉࡌ :ࡍࡀࡉࡍࡀࡉࡌ | K ࡕࡍࡉࡁࡀࡆࡀࡋ :ࡕࡍࡉࡁࡀࡆࡀࡋࡖ | H ࡍࡀࡀࡋࡏ :ࡍࡀࡀࡋࡅࡏ | B ࡋࡀࡆࡏ ࡋࡀࡆࡏ :ࡋࡉࡆࡏ ࡋࡉࡆࡏ 33 ACD ࡓࡐࡉࡀࡔࡖ; I ࡓࡐࡉࡀࡔࡖ :ࡓࡐࡉࡀࡔ | AC ࡊࡀࡋࡉࡅࡀࡋࡀࡋ;

ࡀࡋࡅࡏࡖ ࡊࡍࡀࡀࡅࡆࡀࡋࡖ ࡐࡀࡉࡑࡋ | AD ࡀࡍࡉࡀࡆࡅࡌࡁ; J ࡊࡀࡍࡉࡀࡆࡀࡌࡁ; K ࡊࡀࡍࡉࡀࡆࡅࡌ :ࡊࡀࡍࡉࡀࡆࡅࡌࡁ | B ࡕࡉࡓࡍࡂࡍࡀࡕࡉࡌࡅ; J ࡕࡉࡓࡉࡍࡂࡀࡕࡉࡌࡅ; K ࡕࡉࡓࡀࡍࡂࡀࡕࡉࡌ :ࡕࡉࡓࡍࡂࡀࡕࡉࡌࡅ 34 ࡀࡋࡅࡏࡁ ࡊࡍࡀࡁࡀࡆࡀࡋࡖ ࡐࡀࡉࡑࡋ; GK ࡇࡋࡕࡀࡈࡉࡂࡋ ࡀࡋࡅࡏࡁ ࡍࡀࡀࡅࡆࡀࡋࡖ ࡐࡀࡉࡑࡋ; H ࡇࡋࡕࡀࡈࡉࡂࡋ ࡀࡋࡅࡏࡖ ࡍࡀࡀࡅࡆࡀࡋࡖ ࡐࡀࡉࡑࡋ; J ࡇࡋࡕࡀࡈࡀࡂࡋ ࡀࡋࡅࡏࡁ ࡍࡀࡀࡁࡆࡀࡋࡖ ࡐࡉࡑࡋ :ࡇࡋࡕࡀࡈࡉࡂࡋ ࡊࡍࡀࡁࡉࡆ; C ࡊࡍࡀࡅࡁࡀࡆࡅ ࡍࡀࡁࡉࡆ; K ࡊࡍࡀࡁࡀࡆࡅ ࡊࡍࡀࡁࡉࡆ :ࡊࡍࡀࡅࡁࡀࡆࡅ ࡊࡍࡀࡁࡉࡆ 36 AD ࡀࡓࡎࡀ ࡋࡏࡅ :ࡀࡓࡎࡀࡋࡅ | BGH ࡇࡋࡕࡊࡀࡌࡀࡎ; J ࡀࡉࡋࡕࡊࡀࡌࡀࡎ :ࡇࡋࡕࡊࡀࡌࡀࡎࡅ 35 B ࡇࡋࡕࡀࡈࡀࡂࡋ BK ࡀࡃࡉࡑࡀ :ࡀࡉࡃࡉࡑࡀ | >AD; CJK ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 38 ACDK ࡀࡉࡉࡀࡂࡅ :ࡀࡉࡉࡀࡂࡀࡅ | B ࡕࡉࡌࡁ :ࡕࡀࡌࡁ 37 JK ࡀࡉࡅࡀࡄ :ࡀࡉࡅࡀࡄࡅ | AD ࡍࡀࡅࡁࡀࡆࡅ ࡍࡀࡁࡉࡆ; BG ࡍࡀࡁࡀࡆࡅ ࡉࡀࡋࡊࡕ ࡋࡏ; K ࡀࡉࡋࡕࡊࡅ ࡋࡏ :ࡉࡀࡋࡕࡊࡅࡋ | G ࡀࡉࡋࡓࡀࡌࡀ :ࡇࡋࡓࡀࡌࡀ | A ࡉࡀࡉࡀࡔࡉࡓ; CDJ ࡀࡉࡉࡀࡔࡉࡓ :ࡀࡉࡀࡔࡉࡓ 39 AK ࡀࡕࡁࡓࡅࡔ; BD ࡀࡕࡁࡅࡓࡅࡔࡖ; G ࡀࡕࡁࡅࡓࡔࡖ :ࡀࡕࡁࡓࡅࡔࡖ CJ ࡍࡀࡍࡅࡋ :ࡀࡍࡉࡍࡅࡋ | B ࡇࡓࡕࡀࡉࡅ; J ࡇࡓࡕࡀࡉࡁࡅ :ࡇࡓࡕࡀࡉࡏࡅ 41 >H :ࡀࡋࡀࡒ | >B; GHJK ࡀࡉࡓࡒࡏ :ࡀࡉࡓࡒࡏࡖ | ABDH ࡀࡉࡕࡀࡖ :ࡀࡉࡕࡉࡀࡖ 40 B ࡀࡉࡋࡊࡕ ࡋࡏ; C ࡉࡀࡕࡊࡅࡋ; GH AD ࡍࡅࡋࡀࡅࡄ :ࡍࡅࡋࡉࡅࡀࡄ | ACI ࡉࡍࡀࡍࡅࡋࡖ; H ࡀࡍࡉࡍࡅࡖ :ࡀࡍࡉࡍࡅࡋࡖ 42 K ࡀࡍࡕࡑࡉ :ࡀࡍࡕࡑࡀ | A ࡀࡐࡓࡑࡉࡋ :ࡓࡐࡀࡑࡉࡋ | J ࡀࡐࡓࡀࡉࡏࡅ :ࡀࡐࡓࡀࡉࡏ | HI ࡀࡉࡒࡌࡏࡖ :ࡀࡉࡒࡌࡅࡏࡖ :ࡉࡀࡓࡁࡅࡒࡎࡏࡖ | HJK ࡇࡑࡁࡐࡀࡍࡅ :ࡇࡁࡐࡀࡍࡅ 44 CHJ ࡇࡊࡕࡅࡃ ࡋࡏ :ࡇࡊࡕࡅࡃࡋ | D ࡇࡓࡁࡀࡕࡏࡅ :ࡇࡓࡁࡉࡕࡏࡅ | ABCDIJ ࡀࡌࡃࡉࡎࡋ :ࡀࡌࡓࡉࡎࡋ | J ࡀࡉࡈࡂࡋࡏ :ࡇࡈࡂࡉࡋࡏ 43 K ࡀࡉࡅࡌࡉࡔ :ࡀࡉࡅࡌࡉࡔࡖ 46 B ࡀࡉࡁࡓࡀࡋࡖ; H ࡀࡉࡁࡓࡀࡋࡅ :ࡀࡉࡁࡓࡀࡋ | B ࡍࡀࡒࡅࡕ :ࡍࡀࡒࡀࡕ | K ࡀࡉࡓࡁࡅࡒࡎ :ࡀࡓࡁࡅࡒࡎ 45 AD ࡉࡀࡓࡁࡅࡒࡎ; J ࡉࡀࡃࡓࡅࡒࡎࡏࡖ; K ࡀࡉࡓࡁࡅࡒࡎࡏࡖ CH ࡀࡃࡉࡑࡀ :ࡀࡃࡉࡑࡀࡖ 48 BD ࡋࡀࡆࡀ :ࡋࡉࡆࡀ | H ࡓࡀࡌࡀࡅ :ࡇࡋࡓࡀࡌࡀࡅ | J ࡀࡉࡓࡁࡀࡄࡋ :ࡇࡓࡁࡀࡄࡋ 47 J ࡀࡊࡉࡌࡀࡎ :ࡊࡇࡌࡀࡎ | BK ࡉࡀࡋࡀࡒࡋ; GH ࡇࡋࡀࡒࡋ; J ࡀࡋࡀࡒ :ࡀࡋࡀࡒࡋ :ࡀࡃࡉࡑࡀࡋ | >B :ࡍࡀࡓࡁࡅࡒࡎࡋ ࡇࡓࡁࡅࡒࡎࡀࡋࡅ ࡀࡃࡉࡑࡀࡋ ࡀࡉࡌࡀࡃ ࡇࡋࡀࡒࡀࡋ | J ࡀࡉࡋࡀࡒࡀࡋ :ࡇࡋࡀࡒࡀࡋ 49 H ࡀࡊࡋࡀࡋ :ࡀࡉࡊࡋࡀࡋ | A ࡍࡀࡍࡅࡖ; D ࡀࡍࡉࡍࡅ :ࡀࡍࡉࡍࡅࡖ | I ࡀࡃࡉࡑࡀ :ࡀࡃࡉࡑࡀ B ࡍࡀࡋࡉࡃࡋ :ࡍࡀࡋࡀࡒࡋ | B ࡇࡋࡀࡒࡀࡋ; J ࡀࡉࡋࡀࡒࡀࡋࡅ :ࡇࡋࡀࡒࡀࡋࡅ 50 A ࡍࡉࡓࡁࡅࡒࡎࡋࡅ; D ࡍࡀࡓࡁࡒࡎࡋࡅ :ࡍࡀࡓࡁࡅࡒࡎࡋ | AD ࡇࡓࡁࡅࡒࡎࡋࡅ :ࡇࡓࡁࡅࡒࡎࡀࡋࡅ | ADG ࡀࡉࡃࡉࡑࡀࡋ BGH ࡀࡉࡌࡉࡀࡒ ࡋࡏ ࡓࡀࡌࡕࡎࡏࡀࡋ; I ࡀࡉࡌࡉࡀࡒࡖ ࡓࡀࡌࡕࡎࡏࡀࡋ; J ࡀࡉࡌࡉࡀࡒࡅ ࡓࡀࡌࡕࡎࡏࡀࡋ; K ࡀࡉࡌࡉࡀࡒ ࡋࡏ ࡓࡀࡌࡕࡎࡏࡀࡋࡅ :ࡀࡉࡌࡉࡀࡒࡖ ࡓࡀࡌࡀࡕࡎࡀࡋ | D ࡀࡉࡀࡅࡀࡂࡁ :ࡀࡉࡉࡀࡅࡀࡂࡁ 51 :ࡋࡊࡉࡓࡊࡀࡅ 53 >ACD :ࡍࡅࡋࡎࡀࡐࡓࡅ | CGJ ࡀࡕࡉࡋࡉࡎࡋ :ࡀࡕࡉࡋࡎࡋ | AD ࡇࡂࡋࡐࡀ :ࡇࡂࡋࡐࡀࡅ | J ࡋࡉࡂࡉࡋ :ࡋࡀࡂࡉࡋ | G ࡍࡍࡅࡅࡃࡉࡀࡂ :ࡍࡍࡅࡉࡃࡉࡀࡂ 52 K ࡀࡉࡁࡔࡀࡄࡌࡅ :ࡀࡉࡁࡔࡀࡄࡕࡉࡌࡅ K ࡀࡉࡓࡈࡉࡂ :ࡀࡉࡓࡈࡉࡂࡁ | BGH ࡍࡍࡅࡉࡕࡓࡊࡉࡐ; JK ࡍࡍࡅࡉࡕࡓࡊࡀࡐ :ࡍࡍࡅࡉࡓࡊࡀࡐ | CH ࡍࡍࡅࡉࡃࡀࡔ :ࡍࡍࡅࡉࡃࡔ | A ࡋࡊࡉࡓࡊࡀ; D ࡋࡊࡀࡓࡊࡀࡅ

35

40

45

50

Translation | 185

36:31 – 36:53

Then you haven’t brought any flour or dates,

and you haven’t brought any salt or thyme!

When you come empty-handed,

no one of good virtue will join you.

Scram! Get lost, you crook

who won’t buy from us,

and does business with your broken scales,

which you hold and support with your elbow

35 for your crooked transaction,

and take ten for the price of five.

Your trade bustles here,

but it will be as if it never existed.

You will complain in oblivion,569

but those whom you do not mention fairly will rejoice.”570

When the master of the fishermen,

the leader of the living generation,

and the prince of all trappers heard this,

he said to the helmsman,571

40 “Come, bring me a lyre,

to wake up the fish of the deep,

so I can make a sound in the marsh and set to flight the crafty bird

that is a torment to the fish!572 I shall grab the great shoebill,573

and break off his wing on the spot!

I will take it from him,

and I will dust574 inside my lyre!

45 The lyre is durable,

because water does not mix with pitch.”

The fishers who heard the sound,575

their legs turned to jelly.576

One cries to his associate,

and says “Go to your blind,

because of the sound of the fisher,

the fisher who does not trap fish!

Neither does his voice resemble a fisher’s,

nor does his lyre resemble our lyre,577

50 and neither does his voice resemble our voice,

nor does his speech resemble this world’s!”

While the fishers stood in their blinds,

the fishers did not take care to start thinking.

The fisher swiftly overwhelmed them,

tossed out his net that extended over them,

and surrounded them in the marsh pools.

He bound them578 with knots.

569 570 571 572 573 574 575 576 577 578

Unclear. In place of bə-māt ənāši ‘village of the people,’ perhaps read bə-metanši  ‘being forgotten,’ here used adverbially. Unclear. Based on the variant from ACDK, gāyi ‘they will rejoice, exalt.’ Unclear. Possibly derived from kotlā ‘tiller’ by means of the suffix -āyā. ACI “to my fish.” Based on the variant from GHK. ABCDIJ have “the great shackle.” Reading nəpaṣ-bi (as in HJK), of which nəpā-bi is presumably a by-form. B “my voice,” GH “its sound.” Literally “their heart fell from its support.” Line 49 is missing from B. BGHJK “I bound them.”

186 | Text

[148]

[149]

ࡀࡉࡒࡋࡀࡎࡀࡋ ࡍࡀࡁࡓࡀࡋ ࡊࡍࡀࡍࡅࡖ ࡀࡉࡊࡓࡀࡃ ࡊࡀࡋࡉࡃ ‖ ࡊࡀࡌࡅࡔ ࡋࡏࡖ ࡀࡋࡆࡓࡐࡀࡖ ࡐࡀࡋࡅࡒࡁ ࡍࡍࡅࡉࡕࡔࡀࡂࡌ ࡇࡋࡉࡁࡄࡀࡖ ࡀࡉࡔࡀࡓࡀࡋࡖ ࡐࡀࡓࡉࡂ ࡀࡉࡌࡋ ࡕࡉࡓࡁࡉࡕ ࡍࡅࡕࡍࡀࡐࡉࡎࡅ ࡍࡅࡐࡓࡊࡀ ࡀࡓࡈࡀࡂ ࡀࡉࡄࡉࡋࡖ ࡀࡐࡕࡅࡂࡋࡅ ࡉࡀࡋࡕࡊࡅ ࡓࡀࡕࡀࡁࡀ ࡍࡅࡕࡉࡀࡋࡕࡅ ࡀࡉࡈࡂࡀࡋࡀࡋ ࡀࡉࡁࡀࡈ ࡀࡍࡉࡍࡅࡖ ࡍࡅࡋࡉࡋࡀࡃࡌࡅ ࡍࡀࡉࡀࡒࡁ ࡉࡀࡅࡋࡀࡅ ࡀࡉࡍࡃࡅࡓࡁ ࡀࡉࡓࡀࡅࡊࡀ ࡀࡉࡒࡁࡀࡔࡀࡋ ࡍࡀࡃࡓࡀࡉࡁ ࡀࡕࡋࡐࡀࡅ ࡀࡉࡓࡅࡉࡄࡁ ࡀࡉࡁࡉࡔ ࡍࡉࡁࡀࡔࡅ ࡀࡉࡈࡂࡀࡋࡀࡋ ࡉࡀࡅࡋࡀࡅ ࡀࡉࡓࡀࡅࡊࡀࡅ ࡇࡌࡅࡔ ‖ ࡀࡕࡉࡓࡉࡂࡖ ࡍࡀࡍࡅ ࡇࡋࡉࡃࡉࡑࡀ ࡇࡃࡏࡁ ࡐࡉࡒࡀࡆࡖ ࡀࡕࡐࡉࡔࡅࡌࡅ ࡀࡋࡊࡀࡓࡀࡎ ࡓࡀࡈࡂ ࡀࡉࡋࡂࡉࡓࡕࡉࡌࡅ ࡀࡉࡒࡁࡀࡔࡅ ࡔࡀࡊࡔ ࡓࡀࡍࡄࡉࡋ ࡀࡓࡄࡅࡏ ࡀࡉࡃࡀࡉࡀࡋࡅ ࡀࡉࡁࡀࡈࡋ ࡉࡀࡋࡔࡀ ࡍࡅࡋࡉࡃࡔࡅ ࡀࡊࡎࡀࡓࡁ ࡀࡉࡅࡄࡉࡕࡀࡋ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡉࡃࡉࡑࡀ ࡋࡉࡋࡀࡌ

ࡇࡋࡉࡓࡌࡀ ࡍࡀࡋࡀࡂࡓ ࡍࡌ ࡍࡍࡀࡉࡃࡔ ࡍࡍࡉࡉࡃࡉࡑࡀࡀࡋ ࡀࡉࡃࡉࡑࡀ ࡀࡉࡋࡓࡀࡌࡀ ࡍࡉࡆࡉࡀࡄ ࡗ ࡍࡅࡓࡀࡍࡂࡀࡕࡋ ࡇࡕࡋࡀࡂࡓ ࡀࡍࡉࡅࡈࡀࡁ ࡍࡍࡅࡉࡕࡓࡊࡀࡐࡀ ࡇࡋࡊࡅ ࡍࡅࡄࡉࡋࡉࡋ ࡇࡕࡉࡀࡋࡒ ࡀࡕࡀࡉࡈࡐࡅࡎࡀࡌ ࡍࡅࡁࡉࡃࡔ ࡍࡅࡄࡉࡀࡆࡀࡓ ࡕࡉࡁࡎࡍࡉࡅ ࡍࡍࡅࡉࡕࡉࡌࡅࡀ ࡍࡅࡋࡐࡉࡉࡀࡓࡅ ࡉࡍࡀࡉࡌ ࡍࡅࡋࡉࡍࡁࡀࡂࡀࡋ ࡍࡅࡋࡉࡄࡀࡌࡅ ࡍࡅࡋࡉࡒࡎࡐࡀࡌࡅ ࡀࡉࡁࡑࡀ ࡀࡉࡄࡉࡋࡅ ࡀࡉࡌࡉࡀࡒࡀࡋࡖ ࡍࡍࡅࡀࡕࡉࡌࡅ ࡀࡐࡉࡉࡓࡁ ࡀࡉࡌࡉࡀࡒࡀࡋࡅ ࡀࡕࡉࡋࡉࡎ ࡍࡉࡌࡀࡓࡀࡋ ࡀࡉࡒࡉࡃ ࡀࡉࡊࡋࡀࡖ ࡍࡅࡋࡉࡓࡌࡀ ࡀࡎࡅࡒࡋࡅ ࡀࡕࡉࡓࡉࡂࡋ ࡇࡋࡉࡊࡋࡀ ࡍࡀࡍࡉࡏ ࡇࡒࡎ ࡍࡀࡍࡉࡏࡁࡖ ࡐࡀࡉࡆࡖ ࡀࡉࡌࡂࡀࡁ ࡍࡍࡅࡉࡕࡓࡀࡎࡀ ࡉࡀࡋࡅࡏࡖ ࡀࡉࡌ ࡍࡉࡕࡀࡔࡀࡋ ࡍࡅࡕࡍࡀࡐࡉࡎࡁ ࡍࡍࡅࡉࡕࡓࡀࡎࡀ ࡍࡅࡋࡍࡀࡓࡀࡌࡀ ࡍࡊࡅࡉࡀࡕࡊࡅࡀࡌ ࡑࡅࡓࡕ ࡊࡀࡀࡄ ࡀࡉࡋࡊࡀ ࡀࡔࡉࡓ ࡓࡀࡌࡀ ࡍࡉࡆࡉࡀࡄ ࡗ

:ࡍࡍࡉࡉࡃࡉࡑࡀࡀࡋ 56 J ࡀࡒࡋࡀࡎࡀࡋ; K ࡀࡉࡒࡋࡀࡎࡀࡋࡅ :ࡀࡉࡒࡋࡀࡎࡀࡋ | ACD ࡊࡀࡁࡓࡀࡋ :ࡍࡀࡁࡓࡀࡋ | B ࡍࡍࡀࡉࡓࡀࡔ; H ࡍࡍࡀࡉࡒࡔ; J ࡍࡍࡀࡉࡓࡔ :ࡍࡍࡀࡉࡃࡔ 55 J ࡀࡉࡋࡉࡓࡌࡀ :ࡇࡋࡉࡓࡌࡀ 54

HJ ࡇࡋࡓࡀࡌࡀ :ࡀࡉࡋࡓࡀࡌࡀ | ABDI ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 57 BGJK ࡊࡀࡌࡅࡔࡖ; H ࡊࡀࡌࡅࡔ; I ࡊࡀࡌࡅࡔ ࡋࡏࡖ :ࡊࡀࡌࡅࡔ ࡋࡏࡖ | BH ࡍࡍࡅࡉࡃࡉࡑࡀࡀࡋ; G ࡍࡍࡉࡉࡃࡉࡑࡀࡉࡋ; J ࡍࡍࡉࡉࡃࡑࡀࡀࡋ

B ࡍࡍࡅࡉࡕࡓࡊࡉࡐ; GHIJ ࡍࡍࡅࡉࡕࡓࡊࡀࡐ :ࡍࡍࡅࡉࡕࡓࡊࡀࡐࡀ 59 A ࡇࡋࡉࡁࡄࡀ; B ࡍࡅࡋࡉࡁࡄࡀࡖ; D ࡇࡋࡉࡁࡄ; GHJK ࡍࡅࡋࡁࡉࡄࡀࡖ :ࡇࡋࡉࡁࡄࡀࡖ | AD ࡍࡅࡓࡀࡍࡂࡀࡕ ࡋࡏ :ࡍࡅࡓࡀࡍࡂࡀࡕࡋ 58

J ࡀࡉࡓࡈࡉࡂ; K ࡀࡉࡓࡈࡀࡂ :ࡀࡓࡈࡀࡂ | J ࡍࡅࡄࡉࡋࡖ :ࡀࡉࡄࡉࡋࡖ | ACDI ࡍࡅࡄࡉࡋࡉࡋ :ࡍࡅࡄࡉࡋࡉࡋ 60 K ࡀࡉࡌࡁ :ࡀࡉࡌࡋ | B ࡕࡉࡓࡁࡀࡕ :ࡕࡉࡓࡁࡉࡕ | BJ ࡀࡉࡓࡐࡅࡊࡀ; HK ࡀࡉࡐࡓࡊࡀ :ࡍࡅࡐࡓࡊࡀ

ࡍࡍࡅࡉࡕࡋࡅࡀ; GHJK ࡍࡍࡅࡉࡋࡕࡅ :ࡍࡅࡕࡉࡀࡋࡕࡅ

| ACD ࡀࡕࡀࡉࡈࡐࡅࡎࡀࡌࡁ; B ࡀࡕࡀࡉࡈࡐࡉࡎࡀࡌ; GHJ ࡀࡕࡀࡉࡈࡐࡅࡑࡀࡌ :ࡀࡕࡀࡉࡈࡐࡅࡎࡀࡌ | ACD ࡍࡅࡁࡉࡓࡔ; I ࡍࡅࡁࡉࡃࡔࡀ :ࡍࡅࡁࡉࡃࡔ 61

ࡍࡅࡋࡉࡍࡁࡀࡂࡀࡋ :ࡀࡉࡈࡂࡀࡋࡀࡋ ... ࡍࡅࡋࡉࡍࡁࡀࡂࡀࡋ 67–63 HJK ࡍࡍࡅࡉࡄࡖ :ࡀࡍࡉࡍࡅࡖ | ACD ࡍࡅࡉࡀࡆࡀࡓ :ࡍࡅࡄࡉࡀࡆࡀࡓ | H ࡍࡍࡅࡉࡕࡉࡌࡀ :ࡍࡍࡅࡉࡕࡉࡌࡅࡀ 62 B ࡉࡀࡋࡀࡊࡕ; K ࡀࡉࡋࡕࡊࡅ :ࡉࡀࡋࡕࡊࡅ | B ࡉࡀࡅࡋࡀࡅ ࡀࡉࡓࡀࡅࡊࡀࡅ ࡀࡕࡉࡋࡉࡎ ࡍࡉࡌࡀࡓࡀࡋ ࡀࡉࡓࡅࡉࡄࡁ ࡀࡉࡁࡉࡔ ࡍࡉࡁࡀࡔࡅ ࡀࡐࡉࡉࡓࡁ ࡀࡉࡌࡉࡀࡒࡀࡋࡅ ࡀࡉࡒࡁࡀࡔࡀࡋ ࡍࡀࡃࡓࡀࡉࡁ ࡀࡕࡋࡐࡀࡅ ࡀࡉࡁࡑࡀ ࡀࡉࡄࡉࡋࡅ ࡀࡉࡌࡉࡀࡒࡀࡋࡖ ࡍࡍࡅࡀࡕࡉࡌࡅ ࡉࡀࡅࡋࡀࡅ ࡀࡉࡍࡃࡅࡓࡁ ࡀࡉࡓࡀࡅࡊࡀ ࡍࡅࡋࡉࡄࡀࡌࡅ ࡍࡅࡋࡉࡒࡎࡐࡀࡌࡅ ࡍࡅࡋࡉࡋࡀࡃࡌࡅ ࡍࡀࡉࡀࡒࡁ ࡍࡅࡋࡐࡉࡉࡀࡓࡅ ࡉࡍࡀࡉࡌ

:ࡍࡉࡌࡀࡓࡀࡋ ࡀࡉࡓࡅࡉࡄࡁ ࡀࡉࡁࡉࡔ ࡍࡉࡁࡀࡔࡅ ࡀࡐࡉࡉࡓࡁ 67–66 C ࡀࡉࡌࡉࡀࡒࡅ :ࡀࡉࡌࡉࡀࡒࡀࡋࡅ 66 AD ࡀࡉࡌࡉࡀࡒࡀࡋ :ࡀࡉࡌࡉࡀࡒࡀࡋࡖ | C ࡍࡍࡅࡉࡕࡉࡌࡅ :ࡍࡍࡅࡀࡕࡉࡌࡅ 65 >BGHJK; I ࡀࡉࡈࡂࡀࡋࡀࡋ

ࡇࡌࡅࡔ ࡀࡕࡉࡓࡉࡂࡖ ࡍࡀࡍࡅ ࡀࡉࡒࡉࡃ 69–68 AD ࡍࡍࡅࡀࡉࡒࡉࡃ :ࡍࡀࡍࡅ ࡀࡉࡒࡉࡃ | >B :ࡀࡉࡒࡉࡃ | C ࡖ :ࡀࡉࡊࡋࡀࡖ | B ࡍࡅࡋࡀࡓࡌࡀ; J :ࡍࡅࡋࡉࡓࡌࡀ 68 AD ࡀࡕࡉࡋࡎ :ࡀࡕࡉࡋࡉࡎ 67 >AD ࡇࡒࡎ ࡍࡀࡍࡉࡏࡁࡖ 70 JK ࡇࡋࡉࡃ ࡀࡃࡉࡑࡀ :ࡇࡋࡉࡃࡉࡑࡀ | H ࡐࡅࡒࡀࡆࡖ; K ࡐࡉࡒࡀࡆ :ࡐࡉࡒࡀࡆࡖ | >H :ࡀࡕࡉࡓࡉࡂࡋ ࡇࡋࡉࡊࡋࡀ | B ࡇࡋࡉࡊࡋ :ࡇࡋࡉࡊࡋࡀ 69 B ࡀࡕࡉࡓࡂࡖ :ࡀࡕࡉࡓࡉࡂࡖ 68 J :ࡇࡋࡉࡊࡋࡀ ࡇࡋࡊࡀࡓࡀࡎ :ࡀࡋࡊࡀࡓࡀࡎ | AC ࡓࡀࡈࡂࡀ :ࡓࡀࡈࡂ | ACD ࡍࡀࡀࡍࡉࡏ ࡀࡓࡎࡏ ࡍࡀࡍࡉࡁࡄ; BGH ࡍࡀࡍࡉࡏ ࡀࡒࡎ ࡍࡇࡍࡅࡁࡖ; I ࡍࡀࡀࡍࡉࡏ ࡀࡓࡎࡏ ࡍࡀࡍࡉࡁࡄ; JK ࡍࡀࡍࡉࡏ ࡀࡒࡎ ࡍࡇࡍࡉࡁࡖ :ࡍࡀࡍࡉࡏ H ࡉࡀࡋࡅࡏ; JK ࡀࡋࡅࡏࡖ :ࡉࡀࡋࡅࡏࡖ 72 BJK ࡀࡉࡋࡂࡀࡓࡕࡉࡌࡅ :ࡀࡉࡋࡂࡉࡓࡕࡉࡌࡅ | BCGJ ࡀࡅࡉࡆࡖ; K ࡀࡅࡉࡆ :ࡐࡀࡉࡆࡖ | A ࡀࡌࡂࡀࡁ :ࡀࡉࡌࡂࡀࡁ 71 BGHI ࡀࡕࡐࡉࡔࡅࡌ :ࡀࡕࡐࡉࡔࡅࡌࡅ | H :ࡍࡅࡕࡍࡀࡐࡉࡎࡁ | BHJK ࡍࡍࡅࡉࡕࡓࡉࡎࡀ :ࡍࡍࡅࡉࡕࡓࡀࡎࡀ 73 HJ ࡀࡔࡀࡊࡔ; K ࡓࡀࡔࡊࡀࡀ :ࡔࡀࡊࡔ | AD ࡀࡔࡀࡊࡔ ࡀࡓࡄࡍࡀࡋ :ࡔࡀࡊࡔ ࡓࡀࡍࡄࡉࡋ | C ࡓࡀࡍࡄࡀࡋ :ࡓࡀࡍࡄࡉࡋ >AD :ࡑࡅࡓࡕ ࡊࡀࡀࡄ ࡍࡅࡋࡍࡀࡓࡀࡌࡀ ࡀࡉࡁࡀࡈࡋ ࡉࡀࡋࡔࡀ 75–73 BJK ࡀࡉࡋࡔࡀ; H ࡍࡍࡅࡋࡉࡔࡀ :ࡉࡀࡋࡔࡀ | B ࡍࡅࡋࡀࡃࡔࡅ :ࡍࡅࡋࡉࡃࡔࡅ | AD ࡀࡕࡍࡀࡐࡉࡎࡁ; B ࡍࡅࡕࡍࡀࡐࡉࡎࡉࡁ B ࡀࡉࡅࡄࡉࡕࡀࡋࡖ; I ࡀࡉࡅࡄࡉࡕࡀࡋࡖ :ࡀࡉࡅࡄࡉࡕࡀࡋ | BGH ࡍࡊࡅࡉࡀࡕࡋࡊࡅࡀࡌ; C ࡍࡊࡅࡉࡀࡕࡋࡊࡅࡉࡌ; J ࡍࡊࡅࡉࡀࡕࡋࡊࡉࡅࡀࡌ; K ࡍࡊࡅࡍࡉࡕࡊࡉࡅࡀࡌ :ࡍࡊࡅࡉࡀࡕࡊࡅࡀࡌ | BHJK ࡑࡉࡓࡕ :ࡑࡅࡓࡕ 75 J ࡀࡉࡋࡓࡀࡌࡍࡉࡖ :ࡇࡋࡓࡀࡌࡍࡉࡖ | BHK ࡀࡃࡉࡑࡀ :ࡀࡉࡃࡉࡑࡀ | >BHJK; I ࡀࡔࡉࡓ :ࡀࡔࡉࡓ | ABDI ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 76 D ࡀࡉࡊࡎࡀࡓࡁ :ࡀࡊࡎࡀࡓࡁ

55

60

65

70

75

Translation | 187

36:54 – 36:76

They say to him, 55 “Cast us579 from our fetters,

so that your fish do not leap into our vessels!

We shall not catch those

who mention your name!”

When the fishers said so580 to me,

I struck them with an iron mace.

I tied up their merchant,

a robber581 who doesn’t claim what they give him.

I bound them in palm-fiber cords,

and ruined their ships for the water.

60 I burnt their entire dragnet,

and the snare that ties dragnets together.

I put cauves582 on them,

and dragged them behind my stern.

I made them promise and took their secrets,

so that they would not take the good fish.

They will not steal from me,

tie to a cane, hoist up, cut up,

and beat the cauves of fish and leaves,583 65 and I made them swear that they would not

70

stand and dip nets or leave a spear in the Jordan,

nor will they stand on dry land,

and take captives in the marshes.

They will neither cast nets,

nor take cauves and leaves.584

I told them that they would eat cauldrons

of the fish that is called “the eel.”585

They will eat the catfish and the spider crab,

and catch whatever rises up on its passage,586

whom they restrained with cord upon cord,

and bound (with) needle and thread.587

I have trapped them in the marshes of deceit,588

and if they leave they will be trapped.

Neither do they drink the Eulaeus’ waters,

nor do they know the way to the [un]fathomable river.

I have trapped them in their ships,

and tossed my towline to the good.

I say to them, 75 “Put your raft589 here,

When the head of the trappers said so,592

it will not be590 on the embankment.”591 the fishers spoke to him, saying,

579 BJ have “release us.” 580 ABDI “this.” 581 In place of gerpā ‘loot,’ read gārbā. 582 A cauf or corf is a basket or a chest with holes slung over the side of a boat, which fishers use to keep their catches alive. 583 Unclear. Likely a kind of fish. 584 Unclear. Likely a kind of fish. This line and the preceding lines, from 63 to 67, are missing from BGHIJK, but they have been added to the margin of I. Lines 66 and 67 have been consolidated in AD to “nor will they stand, they will not take nets, cauves, and leaves.” 585 The catfish. 586 Or “hands.” 587 Line 70 is one of the least clear in the entire composition, and most of the words contained within it are unique to this line. Furthermore, there is a lack of agreement among the manuscripts. The word əninā, which appears twice here, may be related to Syriac nenyā. The word sarkālā (pronounced sarkhāla by Sh. Negm) recalls JBA sargālā ‘incised line.’ Finally, the word mušpitā may be related to Syriac mašpitā ‘needle.’ 588 BCGJK “of splendor.” 589 BCGHJ “your food.” 590 BI “so that it will not be.” 591 In place of 73b-75a, AD have “I tossed them your raft.” 592 ABDI “this.”

188 | Text

[150]

ࡊࡀࡕࡁࡊࡀࡓࡀࡌࡅ ࡊࡀࡁࡓࡀ ࡊࡀࡉࡓࡁࡅ ࡇࡁࡕࡏࡖ ࡍࡀࡀࡕࡀ ࡓࡐࡉࡀࡔ ࡀࡊࡌࡀ ࡀࡌࡋࡀࡖ ࡀࡉࡃࡉࡑࡀࡋ ࡕࡉࡌࡀࡃࡀࡋࡖ ࡀࡈࡂࡀࡋࡀࡋ ࡀࡍࡉࡍࡅ ࡊࡀࡕࡋࡐࡀࡅ ࡊࡀࡓࡉࡂࡏ ࡀࡉࡅࡄࡍࡉࡖ ࡊࡀࡌࡀࡃࡅࡒࡋ ࡍࡍࡉࡉࡕࡀࡌࡅ ࡍࡍࡉࡀ ࡀࡁࡎࡍࡉࡅ ࡋࡊࡀࡍࡉ

ࡍࡅࡒࡓࡐࡀࡕࡉࡕ ࡀࡍࡕࡑࡀ ࡓࡐࡀࡑࡉ ࡍࡌ ࡉࡀࡁࡓࡀࡁ ࡍࡍࡅࡑࡉࡓࡀࡕࡅ ࡍࡍࡅࡒࡉࡎࡀࡌࡅ ࡀࡓࡒࡀࡉ ࡀࡓࡅࡍࡄ ࡍࡍࡅࡉࡎࡊࡀࡌࡅ ࡍࡅࡄࡉࡀࡔࡉࡓࡁ ࡀࡉࡁࡓࡖ ࡍࡌࡅ ࡀࡓࡒࡀࡉ ࡀࡓࡅࡍࡄࡁ ࡀࡉࡓࡉࡀࡁࡅ ࡍࡅࡄ ࡊࡀࡀࡄ ࡀࡁࡅࡔ ࡍࡅࡕࡍࡀࡀࡅ ࡍࡊࡅࡕࡍࡀࡌࡁ ࡀࡉࡅࡄࡉࡕ ࡇࡊࡕࡅࡃࡋ ࡊࡀࡅࡔࡄ ࡓࡀࡌࡊࡀࡕࡍࡉ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡋ ࡇࡉࡆࡉࡄࡍࡉ

ࡀࡃࡉࡑࡀ ࡕࡊࡉࡉࡓࡁ ࡍࡉࡆࡀࡄ ࡊࡀࡕࡉࡋࡉࡎ ࡀࡉࡍࡀ ࡀࡊࡌ ࡊࡀࡒࡎࡏࡅ ࡊࡀࡋࡔࡀ ࡓࡐࡉࡀࡔ ࡀࡉࡓࡌࡅࡄ ࡇࡁࡕࡉࡋ ࡊࡍࡀࡀࡕࡀࡋ ࡍࡀࡋࡓࡀࡌࡀ ‖ ࡕࡉࡕࡀ ࡍࡀࡌࡀ ࡍࡍࡉࡑࡉࡁࡀࡄࡅ ࡍࡍࡉࡐࡉࡀ ࡍࡍࡉࡀ ࡊࡀࡃࡏ ࡍࡌ ࡓࡀࡕࡍࡀࡖ ࡀࡓࡕࡍࡉࡅ ࡋࡊࡅࡀ ࡍࡅࡋࡍࡀࡓࡀࡌࡀ ࡀࡐࡉࡓࡀࡎ ࡀࡌࡄࡅࡆࡖ ࡀࡉࡃࡉࡑࡀ ࡀࡉ ࡕࡉࡓࡒࡉࡕࡏ ࡀࡌࡄࡅࡆ ࡋࡊࡉࡀ ࡅࡀࡋࡅ ࡀࡕࡀࡌࡔࡍࡉࡖ ࡍࡀࡀ ࡀࡃࡉࡑࡀ ࡍࡅࡋࡉࡓࡀࡒ ࡀࡍࡉࡀࡖ ࡍࡀࡀ ࡀࡃࡉࡑࡀ ࡍࡅࡋࡓࡀࡌࡀࡅ ࡍࡅࡋࡉࡓࡀࡒ ࡍࡅࡋࡓࡀࡌࡀ ࡀࡉࡉࡀࡃࡀࡓ ࡍࡅࡕࡉࡕࡀ ࡅࡏ ࡉࡀࡌࡄࡀࡓࡋ ࡍࡍࡅࡒࡉࡓࡐࡀࡌ ࡍࡀࡀ ࡀࡅࡉࡆࡖ ࡀࡉࡋࡑࡈࡏ ࡍࡍࡅࡔࡉࡁࡋࡀࡌࡅ ࡓࡀࡉࡀ ࡋࡉࡊࡋ ࡍࡌ ࡍࡍࡅࡑࡉࡓࡀࡕ ࡀࡕࡀࡅࡀࡎࡓࡊࡀ ‖ ࡋࡏ ࡀࡉࡁࡕࡀࡉ ࡀࡑࡉࡓࡀࡕ ࡍࡀࡐࡉࡒࡀࡆࡅ ࡍࡍࡅࡀࡓࡀࡃ ࡀࡕࡉࡌࡄࡅࡆࡅ ࡀࡌࡄࡅࡆ ࡕࡍࡀࡌ ࡒࡀࡎࡍࡉ ࡀࡓࡅࡍࡄࡖ ࡀࡌࡅࡉ ࡒࡀࡎࡍࡉ ࡉࡀࡃࡉࡌࡓࡀࡕࡅ ࡍࡀࡀ

ࡊࡀࡋ ࡀࡉࡂࡎࡀࡖ ࡀࡓࡁࡀࡂ ࡀࡊࡉࡀࡆࡅ

ࡍࡊࡉࡀࡆ ࡀࡉࡉࡄ ࡍࡉࡉࡀࡕࡔࡉࡌ

ࡀࡍࡉࡍࡅ ࡃࡉࡉࡑࡀࡖ ࡍࡀࡀ ࡀࡃࡉࡀࡎ ࡅࡀࡋ ࡍࡀࡃࡄࡀࡎ ࡀࡉࡉࡄࡁࡖ ࡍࡅࡋࡓࡀࡁࡎࡀࡌࡅ ࡍࡅࡐࡋࡍࡉࡊࡀࡌࡅ ࡀࡐࡉࡍࡊࡀ ࡉࡀࡕࡀࡅࡋࡀ ࡍࡉࡕࡀࡖ

[151]

I ࡍࡉࡆࡀࡄࡄ :ࡍࡉࡆࡀࡄ | AD ࡊࡀࡕࡉࡋࡎ :ࡊࡀࡕࡉࡋࡉࡎ 78 G ࡊࡀࡕࡁࡊࡉࡓࡀࡌࡅ :ࡊࡀࡕࡁࡊࡀࡓࡀࡌࡅ | AC ࡊࡉࡓࡁࡅ :ࡊࡀࡉࡓࡁࡅ | >ACD :ࡀࡃࡉࡑࡀ | C ࡕࡊࡉࡉࡓࡁࡀ :ࡕࡊࡉࡉࡓࡁ 77

B ࡊࡍࡀࡉࡕࡀࡋ :ࡊࡍࡀࡀࡕࡀࡋ 80 ACD ࡕࡉࡌࡀࡃࡀࡋ :ࡕࡉࡌࡀࡃࡀࡋࡖ | ACD ࡊࡀࡒࡎࡏ :ࡊࡀࡒࡎࡏࡅ 79 >J :ࡓࡐࡉࡀࡔ ࡇࡁࡕࡏࡖ ࡍࡀࡀࡕࡀ 79–78 GHIJ ࡀࡊࡌ :ࡀࡊࡌࡀ | CGHJK ࡍࡉࡆࡉࡀࡄ;

ࡍࡍࡉࡑࡉࡁࡀࡄ :ࡍࡍࡉࡑࡉࡁࡀࡄࡅ | G ࡍࡍࡏࡐࡉࡀ :ࡍࡍࡉࡐࡉࡀ | H ࡍࡍࡏࡀ :ࡍࡍࡉࡀ 82 K ࡍࡅࡋࡍࡀࡓࡀࡌࡀ :ࡍࡀࡋࡓࡀࡌࡀ | >D :ࡕࡉࡕࡀ | BGIJ ࡍࡀࡌ :ࡍࡀࡌࡀ 81 B ࡀࡉࡈࡂࡀࡋࡀࡋ :ࡀࡈࡂࡀࡋࡀࡋ ࡋࡊࡅࡍࡉ :ࡋࡊࡀࡍࡉ | J ࡀࡓࡕࡍࡀࡖ :ࡓࡀࡕࡍࡀࡖ | BGH ࡀࡓࡕࡍࡉ; J ࡀࡉࡓࡕࡍࡀ; K ࡀࡉࡓࡕࡍࡉ :ࡀࡓࡕࡍࡉࡅ | AD ࡋࡊࡉࡀ; J ࡋࡊࡅࡅࡀ :ࡋࡊࡅࡀ 83 BK ࡍࡍࡉࡕࡀࡌࡅ; I ࡍࡍࡉࡉࡕࡀࡌࡅ :ࡍࡍࡉࡉࡕࡀࡌࡅ | HJK C ࡀࡉࡃࡉࡑࡀ; I ࡀࡃࡉࡑࡀ :ࡀࡃࡉࡀࡎ | >BGHJK; I ࡀࡃࡉࡑࡀ ࡅࡀࡋ ࡀࡐࡉࡓࡀࡎ ࡀࡌࡄࡅࡆࡖ :ࡀࡃࡉࡀࡎ ࡅࡀࡋ ࡀࡐࡉࡓࡀࡎ ࡀࡌࡄࡅࡆࡖ 85 GIJ ࡍࡍࡏࡀ :ࡍࡍࡉࡀ | >H; K ࡀࡉࡁࡎࡍࡉࡅ :ࡀࡁࡎࡍࡉࡅ | ACDI ࡍࡍࡉࡀࡖ :ࡍࡀࡀ 87 K ࡀࡌࡆࡏ :ࡀࡌࡄࡅࡆ | BCG ࡋࡊࡉࡀࡖ; I ࡋࡊࡉࡀࡖ; K ࡋࡊࡀࡏ :ࡋࡊࡉࡀ 86 BK ࡃࡀࡉࡑࡀ ࡅࡀࡋ; G ࡃࡉࡉࡑࡀ ࡅࡀࡋࡖ; H ࡃࡉࡑࡀ ࡅࡀࡋ; I ࡃࡉࡉࡑࡀࡖ ࡅࡀࡋ; J ࡃࡉࡉࡑࡀࡖ ࡅࡀࡋ :ࡃࡉࡉࡑࡀࡖ ACD ࡀࡍࡉࡀ; BG ࡍࡍࡉࡀࡖ; I ࡀࡍࡉࡀࡖ; J ࡀࡉࡍࡉࡀࡖ; K ࡍࡀࡍࡉࡀࡖ :ࡀࡍࡉࡀࡖ 88 BJ ࡀࡉࡃࡄࡀࡎ; GHK ࡀࡃࡄࡀࡎ; I ࡍࡀࡃࡄࡀࡎ :ࡍࡀࡃࡄࡀࡎ | A ࡕࡀࡌࡔࡍࡉࡖ :ࡀࡕࡀࡌࡔࡍࡉࡖ | B :ࡍࡌ 91 IJ ࡉࡀࡕࡀࡅࡋ :ࡉࡀࡕࡀࡅࡋࡀ | H ࡍࡀࡉࡕࡀࡖ :ࡍࡉࡕࡀࡖ 89 J ࡍࡅࡋࡓࡉࡁࡎࡀࡌࡅ :ࡍࡅࡋࡓࡀࡁࡎࡀࡌࡅ | A ࡍࡅࡋࡐࡉࡍࡊࡀࡅ :ࡍࡅࡐࡋࡍࡉࡊࡀࡌࡅ | BG ࡍࡅࡋࡉࡓࡀࡒࡖ; I ࡍࡅࡋࡉࡓࡀࡒࡖ :ࡍࡅࡋࡉࡓࡀࡒ :ࡍࡍࡅࡒࡉࡓࡐࡀࡌ | >AD :ࡍࡀࡀ 92 AD ࡍࡅࡒࡓࡐࡀࡕࡀࡕ; B ࡍࡅࡒࡓࡐࡀࡕࡉࡌ; H ࡍࡅࡒࡓࡐࡀࡉࡕ :ࡍࡅࡒࡓࡐࡀࡕࡉࡕ | B ࡀࡕࡅࡑࡀ :ࡀࡍࡕࡑࡀ | AD ࡀࡉࡐࡓࡑࡉ :ࡓࡐࡀࡑࡉ | BGHJK ࡍࡌࡖ J ࡍࡍࡅࡒࡎࡀࡌ :ࡍࡍࡅࡒࡉࡎࡀࡌࡅ | H ࡉࡀࡌࡄࡀࡓ ࡋࡏ; J ࡊࡀࡌࡄࡀࡓࡋ; K ࡀࡉࡌࡄࡀࡓࡋ :ࡉࡀࡌࡄࡀࡓࡋ | A ࡍࡍࡅࡒࡉࡓࡐࡀࡌࡀ; B ࡍࡍࡅࡅࡒࡓࡐࡀࡌ; DK ࡍࡍࡅࡉࡒࡓࡐࡀࡌ; J ࡍࡍࡅࡒࡓࡐࡀࡌ B ࡍࡅࡋࡉࡔࡉࡁࡋࡀࡌࡅ; I ࡍࡍࡅࡉࡔࡉࡁࡋࡀࡌࡅ :ࡍࡍࡅࡔࡉࡁࡋࡀࡌࡅ 93 J ࡀࡁࡓࡀࡁ; K ࡀࡉࡁࡓࡀࡁ :ࡉࡀࡁࡓࡀࡁ | BD ࡍࡍࡅࡑࡉࡓࡀࡕࡅ; K ࡍࡍࡅࡑࡉࡓࡕࡅ :ࡍࡍࡅࡑࡉࡓࡀࡕࡅ | BDK ࡍࡍࡅࡉࡒࡎࡀࡌࡅ; :ࡍࡅࡄࡉࡀࡔࡉࡓࡁ | J ࡀࡉࡁࡓ :ࡀࡉࡁࡓࡖ | B ࡍࡍࡅࡑࡅࡉࡓࡀࡕ; GHK ࡍࡍࡅࡑࡉࡓࡀࡕ; J ࡍࡍࡅࡑࡓࡀࡕ :ࡍࡍࡅࡑࡉࡓࡀࡕ 94 K ࡀࡅࡉࡆ :ࡀࡅࡉࡆࡖ | HI ࡀࡉࡋࡑࡈࡅࡏ; J ࡇࡋࡑࡈࡅࡏ :ࡀࡉࡋࡑࡈࡏ ࡍࡍࡅࡉࡓࡀࡃ :ࡍࡍࡅࡀࡓࡀࡃ 96 GHIJK ࡀࡓࡅࡍࡄࡀࡁ :ࡀࡓࡅࡍࡄࡁ | J ࡀࡓࡉࡀࡁࡅ :ࡀࡉࡓࡉࡀࡁࡅ | BDGHJ ࡀࡕࡀࡅࡀࡎࡓࡊࡀࡋ :ࡀࡕࡀࡅࡀࡎࡓࡊࡀ ࡋࡏ | ACD ࡀࡉࡁࡕࡀࡉࡖ :ࡀࡉࡁࡕࡀࡉ 95 K ࡍࡅࡉࡀࡔࡉࡓࡁ :ࡒࡀࡎࡍࡉ | K ࡀࡉࡃࡉࡌࡓࡀࡕࡅ :ࡉࡀࡃࡉࡌࡓࡀࡕࡅ 99 J ࡒࡉࡎࡍࡉ :ࡒࡀࡎࡍࡉ | K ࡀࡓࡅࡍࡄࡀࡖ :ࡀࡓࡅࡍࡄࡖ 98 K ࡀࡕࡌࡉࡆࡅ ࡀࡌࡆࡏ :ࡀࡕࡉࡌࡄࡅࡆࡅ ࡀࡌࡄࡅࡆ 97 J ࡍࡀࡐࡒࡀࡆࡅ :ࡍࡀࡐࡉࡒࡀࡆࡅ | JK C ࡀࡉࡂࡎࡖ :ࡀࡉࡂࡎࡀࡖ | I ࡊࡏࡀࡆࡅ :ࡀࡊࡉࡀࡆࡅ | C ࡍࡊࡉࡀࡆࡅ; I ࡍࡊࡉࡀࡆࡅ :ࡍࡊࡉࡀࡆ 100 C ࡀࡓࡅࡍࡄ :ࡓࡅࡍࡄ | J ࡇࡉࡆࡄࡍࡉ :ࡇࡉࡆࡉࡄࡍࡉ | J ࡒࡉࡎࡍࡉ

80

85

90

95

100

Translation | 189

36:77 – 36:100

“May you be blessed, fisher,

and may your vessel and vehicle be blessed as well.

How beautiful is this throw net of yours!

How beautiful is the mesh that is in it!

Your cables and bonds are so beautiful,

that you are not like the fishers of the world.

80 There are no weights in your mesh,

and your spear does not catch fish.

Tell us where came from,

so that we may work for you.

We shall bake and make porridge,

and bring it before you.

Eat, and the morsel that falls from your hand,

we shall eat and be satisfied.

To them I say, 85 “You scum-sucking fishermen!

90

and I was not called forth

to be someone who eats scum!

I am a fisher of the souls

who bear witness to Life.

I am a fisher who summons the poor,

gathers them together, and gives them hope,

who calls them and tells them,

‘come gather by my side,’

who tells them, ‘If you come, wanderers,

you will be saved from the crafty birds,594

I shall save my friends,595

raise them up, set them in my vessel,

dress them in splendid garments,

and cover them in precious light.

I shall guide them with a crown of air

and with the one of the Great on their heads.

95 They will sit in thrones

100

I am not a helper593 to those who catch fish,

and shine forth with precious light.

I shall take them and rise up,

and you, the Seven, will stay here.596

The fate of scum and filth

will be your fate.

The day of light shall rise,

and the darkness shall return to its place.

I and my disciples shall rise,

and we shall see light’s place.

Life speaks and wins,

and the man who went here triumphss!

593 CI “fisher.” Otherwise, line 85 is based upon the variants from AD. Most manuscripts (BGHIJK) simply have “You fishermen! I am not one who catches fish” in place of this line, although I has “scum-sucking, I am not a fisher” copied into the margin. 594 Unclear. 595 J “your friends,” K “his friends.” 596 Literally “exist here!”

‫‪190 | Text‬‬

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‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡀࡑࡉࡃࡀ ࡀࡀࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬ ‫ࡀࡑࡉࡃࡀ ࡀࡀࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬ ‫ࡀࡌࡀࡓࡋࡉࡀ‬ ‫ࡏࡆࡀࡋ ࡅࡑࡃ ࡅࡍࡉࡍࡀ ࡖࡆࡅࡄࡌࡀ ࡋࡀࡋࡊࡉࡀ‬ ‫ࡅࡉࡑࡃࡍࡀ ࡌࡎࡀࡓࡀࡉࡕࡀ ࡋࡀࡌࡀࡓࡄࡉࡀ‬ ‫ࡋࡀࡒࡀࡓࡁࡉࡀ ࡖࡉࡑࡉࡑࡀ‬ ‫ࡄࡉࡉࡀ ࡂࡈࡀࡓࡋࡉࡀ ࡏࡎࡒࡀ‬ ‫ࡀࡓࡁࡀ ࡖࡂࡀࡍࡉࡐࡇ ࡖࡆࡉࡅࡀ‬ ‫ࡀࡓࡁࡀ ࡄࡏ ࡌࡀࡆࡓࡅࡕࡀ‬ ‫ࡀࡔࡋࡇ ࡀࡔࡋࡉࡀ ࡖࡆࡉࡅࡀ ‖‬ ‫ࡄࡀࡁࡔࡀࡁࡀ ࡋࡀࡂࡉࡈ ࡀࡓࡀࡃࡀ‬ ‫ࡓࡀࡃࡉࡁࡅࡍ ࡋࡔࡉࡊࡀࡍࡕࡀ‬ ‫ࡕࡓࡀࡁࡑࡅࡍ ࡀࡊࡓࡎࡀࡅࡀࡕࡀ‬ ‫ࡋࡌࡄࡀࡓࡀ ࡌࡀࡕࡀࡍ ࡔࡓࡀࡂࡉࡀ‬ ‫ࡅࡊࡋࡄࡅࡍ ࡀࡓࡁࡉࡀ ࡖࡄࡀࡆࡉࡋࡉࡀ‬ ‫ࡀࡊࡁࡔࡀࡍ ࡅࡎࡀࡂࡃࡉࡋࡉࡀ‬ ‫ࡋࡌࡄࡀࡓࡀ ࡒࡀࡉࡉࡌ ࡀࡑࡉࡃࡀ‬ ‫ࡔࡓࡀࡂࡉࡀ ࡖࡋࡀࡓࡀࡃࡉࡀ‬ ‫ࡋࡏࡀࡊ ࡏࡎࡒࡕࡀ ࡋࡉࡕࡋࡇ ࡖࡆࡉࡀࡐ‬ ‫ࡒࡀࡓࡉࡋࡅࡍ ࡋࡅࡍࡉࡍࡀ ࡅࡀࡌࡀࡓࡋࡅࡍ‬ ‫ࡏࡆࡃࡀࡄࡀࡓ ࡁࡀࡋࡌࡀ‬ ‫ࡖࡌࡍ ࡉࡑࡀࡐࡓ ࡀࡑࡕࡍࡀ‬ ‫ࡏࡅ ࡕࡉࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡀࡄࡀࡉ‬

‫ࡀࡑࡉࡃࡀ ࡀࡀࡍ ࡖࡄࡉࡉࡀ ࡓࡅࡓࡁࡉࡀ‬ ‫ࡔࡋࡉࡄࡀ ࡖࡄࡉࡉࡀ ࡔࡀࡃࡓࡅࡍ‬ ‫ࡅࡍࡉࡍࡀ ࡖࡋࡀࡋࡊࡉࡀ ࡔࡅࡃࡍࡀ‬ ‫ࡅࡋࡀࡒࡍࡉࡀ ࡁࡋࡉࡄࡉࡀ ࡖࡀࡂࡌࡀ‬ ‫ࡅࡁࡉࡍࡋࡉࡀ ࡀࡓࡁࡀ ࡖࡋࡀࡁࡀࡈࡋࡀ‬ ‫ࡅࡈࡀࡉࡎࡀ ࡅࡓࡀࡃࡉࡀ ࡅࡋࡀࡌࡔࡀࡌࡈࡀ‬ ‫ࡅࡓࡀࡃࡉࡀ ࡁࡉࡋࡁࡀࡁ ࡏࡔࡅࡌࡉࡀ‬ ‫ࡅࡎࡅࡀࡊࡀࡍ ࡖࡅࡊࡔࡈࡀ ࡏࡕࡁࡇ‬ ‫ࡅࡁࡓࡄࡉࡉࡀ ࡎࡅࡀࡊࡀࡍ ࡋࡂࡀࡈ‬ ‫ࡅࡌࡀࡐࡋࡂࡉࡀ ࡄࡍࡅࡓࡀ ࡁࡏࡅࡕࡓࡉࡀ‬ ‫ࡅࡂࡍࡉࡃࡉࡀ ࡀࡕࡅࡍ ࡉࡀࡓࡃࡉࡍࡀ‬ ‫ࡖࡁࡆࡉࡒࡉࡀ ࡌࡀࡓࡃࡉࡀ ࡋࡀࡃࡀࡉࡉࡊࡀ‬ ‫ࡀࡊࡁࡔࡀࡍ ࡅࡋࡃࡉࡋࡉࡀ ࡎࡀࡂࡃࡀࡍ‬ ‫ࡅࡀࡕࡉࡍ ࡋࡃࡉࡋࡉࡀ ࡌࡉࡃࡉࡀࡍࡍ‬ ‫ࡅࡃࡀࡓࡉࡔ ࡃࡓࡀࡔࡉࡀ ࡔࡀࡉࡍࡀ‬ ‫ࡕࡐࡉࡋࡉࡀࡕࡀ ࡅࡁࡀࡓࡂࡀࡀࡐ ࡋࡅࡀࡕࡇ‬ ‫ࡅࡌࡀࡉࡍࡀ ࡄࡉࡅࡀࡓࡉࡀ ࡋࡁࡉࡔ‬

‫]‪[152‬‬

‫ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡁࡀࡍࡔࡐࡀࡉࡅࡊࡍ‬ ‫ࡖࡋࡅࡀࡕࡀࡉࡅࡊࡍ‬ ‫ࡏࡒࡅࡌ ࡏࡄࡅࡉࡋࡅࡊࡍ ࡁࡀࡄࡉࡃ ࡏࡃࡀ‬

‫‪G ࡀࡉࡊࡋࡀࡋ ࡀࡕࡉࡌࡄࡅࡆࡖ; >H; I ࡀࡉࡊࡋࡀࡋ ࡀࡕࡉࡌࡄࡅࡆࡖ; K ࡀࡉࡊࡋࡀ ࡀࡌࡆࡏࡖ :ࡀࡉࡊࡋࡀࡋ ࡀࡌࡄࡅࡆࡖ | GK ࡀࡍࡉࡍࡅ ࡀࡍࡉࡍࡅ; I ࡀࡍࡉࡍࡅ ࡀࡍࡉࡍࡅ; J ࡍࡏࡍࡅ ࡀࡍࡉࡍࡅ :1ࡀࡍࡉࡍࡅ | GHJK ࡋࡉࡆࡏ :ࡋࡀࡆࡏ 4‬‬

‫ࡅࡍࡉࡍࡀ‪:ࡀࡑࡉࡑࡉࡖ | ACD ࡀࡉࡁࡓࡀࡒࡀࡋࡅ :ࡀࡉࡁࡓࡀࡒࡀࡋ 6 J ࡀࡉࡄࡓࡀࡌࡀࡋࡅ :ࡀࡉࡄࡓࡀࡌࡀࡋ | K ࡀࡕࡉࡓࡀࡎ :ࡀࡕࡉࡀࡓࡀࡎࡌ 5 >K :ࡀࡍࡃࡅࡔ | I ࡀࡉࡊࡋࡀࡋࡖ; K ࡀࡉࡊࡋࡀࡖ :ࡀࡉࡊࡋࡀࡋࡖ | J ࡍࡏࡍࡅ :2‬‬ ‫ࡋࡏࡉࡊࡋࡕࡀ ࡖࡉࡑࡏࡑ ‪I ࡀࡅࡉࡆࡖ ࡐࡀࡍࡀࡂࡖ :ࡀࡅࡉࡆࡖ ࡇࡐࡉࡍࡀࡂࡖ 8 B ࡀࡉࡋࡈࡀࡁࡀࡋࡖ :ࡀࡋࡈࡀࡁࡀࡋࡖ | ACDI ࡇࡋࡍࡀࡁࡅ :ࡀࡉࡋࡍࡉࡁࡅ 7 ACD ࡀࡑࡉࡑࡉࡖ ࡀࡕࡋࡊࡉࡏࡋ; B ࡀࡑࡉࡑࡉ; GJK ࡑࡏࡑࡉࡖ; I‬‬

‫;ࡖࡂࡀࡍࡉࡐࡀ ࡆࡉࡅࡀ ‪ࡀࡉࡌࡅࡔ; H ࡇࡌࡅࡔ :ࡀࡉࡌࡅࡔࡏ | ACD ࡓࡀࡁࡋࡉࡁ :ࡁࡀࡁࡋࡉࡁ | K ࡀࡉࡋࡀࡌ :ࡀࡉࡃࡀࡓࡅ ࡀࡕࡅࡓࡆࡀࡌ 9 K ࡀࡉࡈࡋࡀࡔࡌࡀࡋࡅ :ࡀࡈࡌࡀࡔࡌࡀࡋࡅ | BGJK ࡀࡅࡉࡆ ࡐࡀࡍࡀࡂࡖ; H‬‬ ‫‪J ࡀࡉࡁࡕࡏ :ࡇࡁࡕࡏ 10 >B :ࡍࡀࡊࡀࡅࡎ ࡀࡉࡉࡄࡓࡁࡅ ࡀࡃࡀࡓࡀ ࡈࡉࡂࡀࡋ ࡀࡁࡀࡔࡁࡀࡄ ࡇࡁࡕࡏ ࡀࡈࡔࡊࡅࡖ 11–10 AC ࡍࡀࡊࡅࡅࡎࡅ :ࡍࡀࡊࡀࡅࡎࡅ | BGJ ࡀࡋࡔࡀ; >H :ࡀࡉࡋࡔࡀ 10 BGIJ‬‬ ‫‪ࡍࡅࡑࡁࡉࡓࡕ :ࡍࡅࡑࡁࡀࡓࡕ 13 H ࡀࡉࡒࡕࡅࡏࡁ :ࡀࡉࡓࡕࡅࡏࡁ | ACD ࡀࡕࡍࡀࡊࡉࡔࡉࡋ :ࡀࡕࡍࡀࡊࡉࡔࡋ 12 GIJ ࡀࡉࡉࡄ ࡓࡁࡅ; H ࡀࡉࡉࡄ ࡓࡁ :ࡀࡉࡉࡄࡓࡁࡅ | AD ࡀࡃࡀࡓ; I ࡀࡉࡀࡃࡀࡓࡀ :ࡀࡃࡀࡓࡀ 11‬‬ ‫‪:ࡀࡉࡁࡓࡀ 15 >J :ࡀࡉࡃࡓࡀࡌ | H ࡀࡉࡁࡉࡆࡁࡖ :ࡀࡉࡒࡉࡆࡁࡖ | A ࡀࡉࡂࡀࡔ; D ࡔࡉࡂࡀࡔ :ࡀࡉࡂࡀࡓࡔ | ACD ࡀࡓࡀࡄࡌ ࡋࡏ; I ࡀࡓࡀࡄࡌࡋࡏ :ࡀࡓࡀࡄࡌࡋ 14 ACD ࡀࡉࡕࡅࡕࡀ :ࡍࡅࡕࡀ | GH‬‬ ‫ࡖࡓࡁࡉࡀ ‪:ࡍࡉࡕࡀࡅ | AC ࡀࡉࡋࡃࡂࡀࡎࡅ; J ࡇࡋࡉࡃࡂࡀࡎࡅ :ࡀࡉࡋࡉࡃࡂࡀࡎࡅ 16 >B; J ࡍࡉࡃࡂࡀࡎ ࡀࡉࡋࡉࡃࡋࡅ ࡍࡀࡀࡔࡁࡊࡀ :ࡍࡀࡃࡂࡀࡎ ࡀࡉࡋࡉࡃࡋࡅ ࡍࡀࡔࡁࡊࡀ | ADGHJ ࡇࡋࡉࡆࡀࡄࡖ :ࡀࡉࡋࡉࡆࡀࡄࡖ | H‬‬ ‫ࡅࡀࡕࡉࡀ ‪:ࡀࡃࡉࡑࡀ | ACD ࡀࡓࡀࡄࡌ ࡋࡏ; I ࡀࡓࡀࡄࡌࡋࡏ :ࡀࡓࡀࡄࡌࡋ 17 B ࡍࡇࡍࡉࡃࡀࡌ; D ࡍࡍࡉࡀࡃࡉࡌ ࡀࡉࡋࡉࡃࡋ; I ࡍࡍࡀࡉࡃࡉࡌ ࡀࡉࡋࡉࡃࡋࡅ; J ࡍࡍࡉࡃࡉࡌ ࡀࡉࡋࡉࡃࡋࡅ :ࡍࡍࡀࡉࡃࡉࡌ ࡀࡉࡋࡉࡃࡋ | H‬‬ ‫ࡀࡑࡉࡃࡉࡀ ‪ࡐࡀࡀࡂࡓࡁ; HJK ࡐࡀࡀࡂ ࡓࡁ; I ࡐࡀࡀࡂࡓࡀࡁ :ࡐࡀࡀࡂࡓࡀࡁࡅ | BGH ࡀࡕࡀࡉࡋࡉࡐࡕࡀ; I ࡀࡕࡀࡉࡋࡉࡐࡕࡀ :ࡀࡕࡀࡉࡋࡉࡐࡕ | BGHJK ࡀࡉࡃࡀࡓࡀࡋ :ࡀࡉࡃࡀࡓࡀࡋࡖ | HJ ࡉࡀࡂࡀࡓࡔ :ࡀࡉࡂࡀࡓࡔ 18 J‬‬ ‫‪J ࡀࡓࡀࡅࡉࡄ :ࡀࡉࡓࡀࡅࡉࡄ | GHJK ࡐࡀࡐࡀࡉࡆࡖ; I ࡐࡀࡐࡀࡉࡆࡖ :ࡐࡀࡉࡆࡖ | A ࡀࡕࡅࡓࡎࡏ; BHJK ࡀࡕࡒࡉࡎࡏ; D ࡀࡕࡅࡓࡅࡎࡏ :ࡀࡕࡒࡎࡏ | >AD; H ࡊࡀࡉࡋ :ࡊࡀࡏࡋ 19 AD ࡐࡀࡂࡓࡀࡁࡅ; BG‬‬ ‫‪DI ࡍࡊࡅࡉࡀࡅࡀࡋࡏࡖ :ࡍࡊࡅࡉࡀࡕࡀࡅࡋࡖ | ACD ࡍࡌ :ࡍࡌࡖ 22 G ࡀࡉࡋࡅࡓࡄࡀࡃࡆ :ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏ | J ࡓࡉࡄࡀࡃࡆࡏ :ࡓࡀࡄࡀࡃࡆࡏ 21 ACD ࡀࡌࡀࡉ ࡀࡍࡉࡍࡅࡋ; I ࡀࡌࡀࡉ ࡀࡍࡉࡍࡅࡋ :ࡀࡍࡉࡍࡅࡋ 20‬‬ ‫;ࡖࡋࡅࡀࡉࡅࡊࡍ ‪B ࡍࡊࡅࡋࡉࡅࡄ ࡌࡅࡒ; GHIJK ࡍࡊࡅࡋࡉࡅࡄ ࡌࡅࡒࡏ :ࡍࡊࡅࡋࡉࡅࡄࡏ ࡌࡅࡒࡏ 23 AC ࡍࡊࡅࡉࡀࡕࡀࡅࡋࡏࡖ; B‬‬

Translation | 191

36:101 – 37:23

In the name of the Great Life,

may the sublime light be magnified!

37. A fisher am I, of the Great Life,

a fisher am I, of the Mighty Life.

A fisher am I, of the Great Life,

a messenger that Life has sent.

He says to me, “Go, catch fish that do not eat filth,

fish that neither eat horsebane

5 nor smell jimson weed.597

They approach neither chum,598

nor necklaces of marsh nets.”

Life tied a ring for me,

and built an indestructible vessel for me,

a vessel whose bright sail flutters

and flaps, but is not pulled off.

The vessel is a seed,

and it travels through the heart of the heavens.

10 Its cables are splendid cables,

and its tiller is one in which there is truth.

Sunday takes the punt pole,

and Life’s Son took the tiller.599

They travel with them to the settlements,

and divide the light with the excellencies.

They set up thrones in them,

and the Jordans came outspread.

Upon the prow are placed lanterns,

which are not extinguished by adverse600 winds.

15 All the vessels that see me

bow down and worship me.601

They bow down, and worship me,

and they come to me abasing themselves.

On the prow stands the fisher,

teaching sublime lessons.

Near him are lanterns, the wicks of which

do not move around in a commotion.

There is no stench,602 he has nothing false,

and he is clothed in white garments.

20 He summons the fish603 and tells them,

“Beware for me in the world!

Beware for me for yourselves,

on account of the crafty birds604

that are among you!605

If you beware for me, my brothers,

I shall undertake to be a helper,

597 Horsebane (Oenanthe phellandrium) and jimson weed (Datura stramonium) are poisons traditionally used to incapacitate fish, so that they float to the surface for easy capture. 598 In place of ṣiṣā ‘blossom (?),’ read ṣehni, a dish made with chopped fish. ACD have “a meal of chum.” In I, the word “meal” has been copied into the margin. 599 Line 11 is mostly missing from B. The text skips from line 10b “and its tiller” to line 11b “he took (the tiller).” 600 Or perhaps “guiding.” 601 Line 15b is missing from B. 602 BCGH esqətā ‘seal ring;’ AD esrutā ‘stench’ 603 ACD “fish of the sea.” I has “of the sea” copied into the margin. 604 Unclear. 605 BDI “upon you.”

‫‪192 | Text‬‬

‫‪25‬‬

‫ࡀࡄࡉࡃ ࡏࡃࡀ ࡅࡎࡉࡌࡀࡀࡊ‬

‫ࡌࡍ ࡀࡕࡀࡓ ࡄࡔࡅࡊ ࡋࡀࡕࡀࡓ ‖ ࡄࡍࡅࡓ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫]‪[153‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫‪10‬‬

‫‪15‬‬

‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡀࡑࡉࡃࡀ ࡋࡁࡀࡔ ࡏࡈࡑࡋࡉࡀ ࡖࡆࡉࡅࡀ‬ ‫ࡋࡃࡉࡁࡉࡀ ࡅࡌࡀࡂࡅࡔࡀ ࡖࡏࡅࡋࡀ‬ ‫ࡀࡑࡉࡃࡉࡀ ࡖࡄࡉࡆࡉࡅࡉࡀ ࡋࡀࡑࡉࡃࡀ‬ ‫ࡀࡌࡓࡉࡋࡇ‬ ‫ࡀࡑࡉࡃࡀ ࡀࡀࡍࡕ ࡂࡀࡃࡀࡉࡀ‬ ‫ࡋࡀࡄࡆࡉࡋࡀࡊ ࡏࡉࡊࡋࡕࡀ ࡖࡅࡍࡉࡍࡀ‬ ‫ࡉࡊࡋࡀࡉࡀ ࡀࡀࡍࡕ ࡎࡉࡌࡀࡀࡊ‬ ‫ࡄࡀࡅࡉࡕ ࡁࡔࡅࡕࡀࡀࡐࡍ ࡓࡁࡀ‬ ‫ࡀࡄࡁࡀࡋࡀࡍ ࡌࡀࡍࡕࡀ ࡁࡀࡓࡁࡀࡊ‬ ‫ࡒࡅࡌ ࡔࡀࡕࡉࡐ ࡀࡍࡎࡁࡉࡕ ࡌࡉࡀࡍࡉࡀࡍ‬ ‫ࡀࡀࡍࡕ ࡀࡄࡁࡀࡋࡀࡍ ࡌࡀࡍࡕࡀ‬ ‫]ࡉࡍࡕࡉࡋࡀࡊ[ ‖ ࡌࡍ ࡖࡏࡕࡋࡀࡍ‬ ‫ࡅࡋࡁࡅࡔ ࡏࡅࡊࡌࡀ ࡗ ࡃࡉࡋࡀࡍ‬ ‫ࡋࡀࡄࡀࡆࡉࡋࡇ ࡅࡍࡉࡍࡀ ࡋࡉࡑࡄࡌࡀࡊ‬ ‫ࡏࡅ ࡔࡀࡌࡉࡕ ࡀࡑࡉࡃࡉࡕ ࡅࡍࡉࡍࡀ‬ ‫ࡏࡅ ࡔࡅࡕࡀࡀࡐࡍ ࡋࡀࡔࡀࡌࡉࡕ‬ ‫ࡏࡅ ࡀࡁࡃࡉࡕ ࡏࡁࡉࡃࡀࡕࡀࡍ ࡃࡉࡋࡀࡍ‬

‫ࡅࡀࡍࡓࡂࡀ ࡕࡋࡉࡋࡇ ࡋࡀࡊࡃࡇࡐ‬ ‫ࡅࡆࡀࡂࡍࡀ ࡋࡉࡀࡊ ࡁࡀࡍࡂࡃࡀ‬ ‫ࡀࡕࡉࡍ ࡋࡅࡀࡕࡇ ࡀࡊࡍࡉࡐࡀ‬ ‫ࡖࡅࡍࡉࡍࡀ ࡖࡀࡂࡌࡀ ࡋࡀࡉࡑࡃࡋࡀࡊ‬ ‫ࡁࡂࡀࡅࡀࡉࡄࡅࡍ ࡀࡊࡍࡉࡐࡀ ࡏࡉࡊࡋࡕࡀ‬ ‫ࡀࡉࡍࡍ ࡌࡀࡋࡉࡐࡀࡍࡋࡀࡊ ࡁࡀࡑࡉࡃࡉࡀ‬ ‫ࡅࡌࡀࡍࡕࡀ ࡗ ࡃࡉࡋࡀࡍ ࡀࡍࡎࡁࡉࡕ‬ ‫ࡌࡀࡍࡕࡀ ࡁࡀࡓࡁࡀࡍ ࡀࡍࡎࡁࡉࡕ‬ ‫ࡅࡄࡁࡀࡋࡀࡍ ࡌࡀࡍࡕࡀ ࡁࡀࡓࡁࡀࡊ‬ ‫ࡌࡀࡍࡕࡀ ࡀࡉࡍࡍ ࡉࡍࡕࡉࡋࡀࡊ‬ ‫ࡅࡏࡎࡉࡐࡕࡍࡀࡊ ࡏࡅࡓࡁࡇ ࡁࡎࡉࡐࡕࡍࡀࡍ‬ ‫ࡖࡗ ࡃࡀࡋࡉࡕ ࡔࡓࡀࡂࡀࡊ ࡌࡀࡔࡉࡊࡕ‬ ‫ࡅࡀࡓࡁࡀࡊ ࡅࡍࡉࡍࡀ ࡌࡀࡉࡋࡀ‬ ‫ࡅࡓࡀࡌࡉࡕ ࡁࡀࡓࡁࡀࡊ ࡅࡌࡉࡕࡀࡂࡍࡓࡉࡕ‬ ‫ࡌࡉࡄࡋࡀ ࡀࡋࡊࡉࡕ‬ ‫ࡌࡉࡔࡀ ࡅࡃࡅࡁࡔࡀ ࡀࡋࡊࡉࡕ‬

‫]‪[154‬‬

‫‪:ࡀࡉࡋࡑࡈࡏ | GHJK ࡔࡉࡁࡋ :ࡔࡀࡁࡋ | A ࡀࡉࡃࡉࡑࡀ; H ࡍࡀࡀ ࡀࡃࡉࡑࡀ :ࡀࡃࡉࡑࡀ 1 C ࡍࡊࡉࡀࡆࡅ; I ࡍࡊࡉࡀࡆࡅ :ࡍࡊࡉࡀࡆ 25 GHJK ࡊࡅࡔࡄࡖ ࡀࡓࡕࡀ :ࡊࡅࡔࡄ ࡓࡀࡕࡀ | >GH :ࡀࡃࡏ ࡃࡉࡄࡀ 24‬‬

‫ࡏࡅࡈࡑࡋࡉࡀ ‪ࡀࡔࡅࡂࡓࡀࡌࡅ; C ࡀࡔࡅࡂࡀࡌ; HK ࡔࡅࡂࡓࡀࡌࡅ :ࡀࡔࡅࡂࡀࡌࡅ | AC ࡀࡉࡁࡉࡃࡋࡀ :ࡀࡉࡁࡉࡃࡋ 2 J ࡉࡐࡀࡃࡊࡀࡋ :ࡐࡇࡃࡊࡀࡋ | I ࡇࡋࡕࡉࡋࡕ :ࡇࡋࡉࡋࡕ | K ࡀࡅࡉࡆ :ࡀࡅࡉࡆࡖ | C ࡀࡋࡑࡈࡅࡏ; I‬‬ ‫‪:ࡕࡍࡀࡀ 5 HJ ࡐࡇࡍࡊࡀ :ࡀࡐࡉࡍࡊࡀ | BDG ࡇࡕࡀࡅࡋࡀ :ࡇࡕࡀࡅࡋ | BJ ࡀࡉࡅࡆࡉࡄࡖ :ࡀࡉࡅࡉࡆࡉࡄࡖ 3 ABI ࡀࡓࡂࡍࡀࡁ; DH ࡀࡂࡓࡍࡀࡁ :ࡀࡃࡂࡍࡀࡁ | BCG ࡊࡀࡏࡋ :ࡊࡀࡉࡋ | AD ࡔࡅࡂࡀࡌ; BGIJ‬‬ ‫ࡀࡀࡍࡕ ‪:1ࡀࡕࡋࡊࡉࡏ | AD ࡊࡀࡋࡉࡆࡀࡄࡀࡋ :ࡊࡀࡋࡉࡆࡄࡀࡋ 6 A ࡍࡅࡋࡓࡑࡉࡀࡋ; K ࡊࡀࡋࡉࡃࡉࡑࡀࡀࡋ :ࡊࡀࡋࡃࡑࡉࡀࡋ | B ࡀࡌࡂࡀ :ࡀࡌࡂࡀࡖ | C ࡀࡉࡉࡀࡃࡀࡂ; D ࡀࡉࡀࡃࡉࡂ; J ࡀࡉࡀࡓࡀࡂ :ࡀࡉࡀࡃࡀࡂ | I‬‬ ‫ࡀࡉࡊࡋࡕࡀ ‪ࡕࡍࡀࡀ ࡀࡉࡀࡋࡊࡀ; HK ࡊࡀࡀࡌࡉࡎࡅ ࡕࡍࡀࡀ ࡀࡉࡀࡋࡊࡉ; J ࡊࡀࡀࡌࡉࡎࡅ ࡕࡍࡀࡀ ࡀࡋࡀࡉࡊࡀ :ࡊࡀࡀࡌࡉࡎ ࡕࡍࡀࡀ ࡀࡉࡀࡋࡊࡉ 7 >GHKJ :2ࡀࡕࡋࡊࡉࡏ | B ࡍࡅࡄࡉࡀࡅࡀࡂࡁࡖ :ࡍࡅࡄࡉࡀࡅࡀࡂࡁ | B‬‬ ‫ࡎࡉࡌࡀࡀࡊ ‪A ࡊࡀࡋࡉࡃ; J ࡊࡅࡋࡉࡃ :ࡍࡀࡋࡉࡃ | AD ࡐࡀࡀࡕࡅࡔࡁ; H ࡊࡐࡀࡀࡕࡅࡔࡁ :ࡍࡐࡀࡀࡕࡅࡔࡁ 8 I ࡀࡉࡃࡉࡑࡀࡁ :ࡀࡉࡃࡉࡑࡀࡁ | ACD ࡊࡀࡀࡌࡉࡎ ࡕࡍࡀࡀ; B ࡊࡀࡀࡌࡉࡎࡏ ࡀࡉࡀࡋࡊࡉ; G‬‬ ‫‪ࡀࡕࡍࡀࡌ ࡍࡀࡋࡀࡁࡄࡅ ࡍࡀࡉࡍࡀࡉࡌ ࡕࡉࡁࡎࡍࡀ ࡐࡉࡕࡀࡔ ࡌࡅࡒ 10 >ABD; J ࡕࡉࡁࡎࡍࡀ :ࡕࡉࡁࡎࡍࡀ ࡍࡀࡁࡓࡀࡁ ࡀࡕࡍࡀࡌ | GH ࡀࡕࡍࡀࡌࡅ :2ࡀࡕࡍࡀࡌ | A ࡍࡀࡋࡀࡁࡄ; D ࡍࡀࡋࡉࡁࡄ :ࡍࡀࡋࡀࡁࡄࡀ 9‬‬ ‫ࡁࡀࡓࡁࡀࡊ‪:ࡍࡀࡋࡀࡁࡄࡀ 11 G ࡍࡀࡕࡍࡀࡌ :ࡀࡕࡍࡀࡌ | C ࡍࡀࡋࡀࡁࡄࡀࡅ; H ࡍࡀࡋࡀࡁࡄࡀ :ࡍࡀࡋࡀࡁࡄࡅ | C ࡍࡉࡉࡍࡀࡉࡌ :ࡍࡀࡉࡍࡀࡉࡌ | >H :ࡕࡉࡁࡎࡍࡀ | >B; J ࡊࡀࡁࡓࡀࡁ ࡀࡕࡍࡀࡌ ࡍࡀࡋࡀࡅࡄࡀ ࡍࡀࡉࡍࡀࡉࡌ ࡌࡅࡒ :‬‬ ‫ࡄࡁࡀࡋࡀࡍ ‪:ࡊࡀࡍࡕࡐࡉࡎࡏࡅ | D ࡍࡀࡋࡕࡉࡕࡏࡖ :ࡍࡀࡋࡕࡏࡖ | >B :ࡍࡌ 12 ACD ࡊࡀࡋࡉࡕࡉࡍࡀ :ࡊࡀࡋࡉࡕࡍࡉ | GH ࡍࡍࡏࡀ :ࡍࡍࡉࡀ | >ACDGHJK; I ࡀࡕࡍࡀࡌ :2ࡀࡕࡍࡀࡌ | AC ࡍࡀࡋࡕࡀࡁࡄࡀ; D‬‬ ‫ࡅࡏࡎࡉࡐࡕࡍࡀࡍ ‪ࡍࡀࡋࡉࡃ ࡍࡀࡔࡅࡁࡋ; I ࡔࡅࡁࡋ ࡍࡀࡋࡉࡃ ࡗ; JK ࡔࡅࡁࡋ ࡍࡀࡋࡉࡃ ࡀࡔࡅࡁࡋ :ࡍࡀࡋࡉࡃ ࡗ | BG ࡀࡔࡅࡁࡋࡅ :ࡔࡅࡁࡋࡅ 13 AC ࡊࡀࡍࡕࡐࡉࡎࡁ :ࡍࡀࡍࡕࡐࡉࡎࡁ | D ࡀࡁࡓ :ࡇࡁࡓࡅࡏ | AC‬‬ ‫‪BI ࡇࡋࡉࡆࡀࡄࡀࡋࡖ :ࡇࡋࡉࡆࡀࡄࡀࡋ 14 J ࡕࡊࡀࡔࡀࡌ :ࡕࡊࡉࡔࡀࡌ | ACD ࡀࡉࡂࡀࡓࡔ :ࡊࡀࡂࡀࡓࡔ | D ࡕࡀࡋࡉࡃ :ࡕࡉࡋࡀࡃ | GHJK ࡗ; I ࡗࡖ :ࡗࡖ | B ࡍࡀࡔࡅࡁࡋ; G ࡍࡀࡋࡉࡃ ࡀࡔࡅࡁࡋ; H‬‬ ‫ࡋࡉࡑࡄࡌࡀࡊ‪ࡕࡉࡌࡀࡔ ࡅࡏ ࡀࡋࡉࡀࡌ; JK ࡀࡉࡒࡋࡀࡎ :ࡀࡍࡉࡍࡅ ࡕࡉࡃࡉࡑࡀ ࡕࡉࡌࡀࡔ ࡅࡏ ࡀࡋࡉࡀࡌ 15–14 AD ࡀࡋࡉࡀࡌࡀࡋ :ࡀࡋࡉࡀࡌ | H ࡍࡏࡍࡅ :2ࡀࡍࡉࡍࡅ | C ࡀࡁࡓࡀࡅ :ࡊࡀࡁࡓࡀࡅ | B ࡊࡀࡌࡄࡑࡀࡋ :‬‬ ‫ࡀࡑࡉࡃࡉࡕ ࡅࡍࡉࡍࡀ ࡎࡀࡋࡒࡉࡀ ‪:ࡀࡔࡁࡅࡃࡅ | C ࡍࡀࡕࡀࡃࡉࡁࡅࡏ :ࡍࡀࡕࡀࡃࡉࡁࡏ | >J :ࡕࡉࡃࡁࡀ 17 GHIJK ࡍࡀࡕࡅࡔ :ࡍࡐࡀࡀࡕࡅࡔ 16 BDHI ࡕࡉࡓࡉࡍࡂࡀࡕࡉࡌࡅ :ࡕࡉࡓࡍࡂࡀࡕࡉࡌࡅ 15 >BGH; I‬‬ ‫ࡅࡃࡅࡔࡐࡀ ‪HJ‬‬

Translation | 193

37:24 – 38:17

a helper for you and a support, 25 The victorious Life speaks,

from the place of darkness to that of light.” and the man who went here triumphs!

In the name of the Great Life,

may the sublime light be magnified!

38. The fisher put on bright garments,606

and set on his shoulder an axe

for wolves607 and the wicked magian,608

and there is no rust on the axe.609

Whenever fishers saw the fisher,

they would come and gather around him.

They say to him, 5 “You are a lucky fisher,

who has not caught610 the fish of the marsh!

You have not seen611 the seafood,

the food they gather within them.612

You are a measured support,613

and we shall enroll you among the fishers!

You will be our key shareholder,

and you will take a share like ours!614

Give us a share in your vessel,

and you will take a share in our vessel!615

10 Come, take a share from us,

and give us a share in your vessel!616

You will give us a share,

and we will give you a share!617

[We will give you] from what we have,

so join your ship with our ship,

and wear black just like we do,

so when you lift up your lamp, you’ll find

that the fish do not see your reflection,

and your vessel will bring in the fish.

15 If you listen, you’ll catch fish,618

you’ll throw them in your boat, and do business.

If you don’t listen to our shareholders,619

you will eat salt.

If you do what we ourselves do,

you will eat oil and date syrup.

606 Or “a bright garment.” 607 Or possibly diwi ‘demons.’ 608 Following the variant in ACD. BGHIJK have marguš(ā) ‘unrest.’ 609 Unclear. Read zangārā ‘rust,’ for zangā ‘bell,’ although this variant is not found in any of the manuscripts. For the last word, DH have “axe” as in the previous line (the lectio facilior), but ABI have nagrā ‘bolt’ and CGJK all have nagdā, of unclear meaning. Lidzbarski suggests ‘tow-rope’ on the authority of Père Anastase, from the root n-g-d ‘to pull,’ even though it parallels “axe” in the previous line. 610 Literally “there isn’t [something] caught for you.” K glosses it as “they don’t catch you.” 611 Literally “there isn’t [something] seen for you.” 612 In GHJK the word “food” is omitted here and 613 G “You are a measured support,” HK “you are measured and a support,” J “you are the measurer and the support.” ACD lack “measured,” which is elsewhere a synonym for “deceased.” 614 A “like yours,” J “like theirs.” 615 Line 9b is missing from ABDJ. 616 Line 10 is missing from BJ. The words “you will take, rise from us, give us a share in your vessel” are copied into the margin of J. 617 ACD “we will bring you a share.” 618 BGHIJK are missing “will bring in” from line 14b as well as line 15a. In place of 14b and 15, IJK have “the fish will rise into your boat, and you’ll throw them in your boat, and do business.” I has understruck “they will rise” and replaced it with the text found in ACD. 619 GHIJK “our speech.”

194 | Text

[155]

ࡍࡅࡄࡋࡊࡅ ࡀࡉࡃࡉࡑࡀࡁ ࡕࡉࡂࡋࡐࡀࡌࡅ ࡍࡀࡉࡀࡋࡊࡅ ࡔࡉࡓ ࡀࡐࡉࡍࡊࡀ ࡊࡀࡕࡀࡅࡋ ࡊࡀࡓࡕࡀࡁࡀ ࡍࡌ ࡍࡉࡅࡀࡄ ࡍࡀࡋࡕࡏࡖ ࡍࡌ ࡀࡕࡍࡀࡌ ࡕࡉࡁࡎࡍࡀࡅ ࡀࡉࡓࡒࡕࡍࡉ ࡊࡍࡀࡀࡌࡀࡕࡔࡌ ࡍࡍࡉࡉࡅࡀࡄ ࡍࡍࡉࡀࡅ ࡀࡓࡈࡀࡂ ࡀࡉࡄࡉࡋࡅ ࡀࡁࡕࡀࡉ ࡍࡀࡅࡂ ࡍࡀࡅࡂࡏࡖ ࡀࡉࡋࡆࡏ ࡊࡀࡋࡀࡓࡈࡀࡂࡅ ࡀࡉࡌࡀࡓ ࡍࡀࡀࡕࡀࡁ ࡀࡓࡀࡁࡀࡅ ࡀࡌࡋࡀ ࡍࡌ ࡍࡇࡉࡌ ࡓࡉࡃࡊࡀࡖ ࡀࡉࡊࡓࡀࡕࡎࡉࡌࡅ ࡀࡍࡉࡍࡅ ࡀࡉࡋࡉࡀ ࡗ ࡍࡅࡄࡉࡀࡓࡄࡅࡏࡋ ࡀࡉࡓࡅࡃࡄࡉࡌࡋ ࡀࡉࡃࡀࡉࡀࡋࡅ ࡀࡉࡁࡀࡈࡋ ࡀࡉࡐࡋࡍࡀࡅ ࡍࡉࡕࡀ ࡀࡊࡎࡀࡓࡋ ࡐࡇࡍࡀ ࡓࡀࡃࡄࡉࡌࡀࡋࡅ ࡀࡉࡋࡊࡀ ࡀࡉࡋࡉࡊࡋ ࡀࡉࡃࡄࡉࡁࡀࡅ ࡀࡉࡓࡀࡈࡀ ࡍࡌ ࡍࡇࡉࡌ ࡍࡅࡋࡉࡓࡀࡈࡅ ࡀࡉࡊࡓࡀࡕࡎࡉࡌࡅ ࡀࡍࡉࡍࡅ ࡇࡋࡉࡋࡉࡀࡖ ࡀࡍࡉࡅࡄࡀࡌ ࡍࡉࡓࡕ ࡀࡍࡉࡉࡁࡀ ࡀࡑࡉࡑࡉ ࡀࡉࡏࡋࡌ ࡀࡉࡓࡅࡕ

[156]

ࡀࡉࡆࡀࡄࡀࡋ ࡀࡓࡅࡍࡄ ࡍࡇࡉࡀࡖ ࡍࡅࡄࡋࡊࡅ ࡀࡉࡋࡊࡅࡅࡋ ࡍࡅࡋࡐࡉࡋࡀࡄ ࡀࡕࡄࡉࡁࡓࡀࡌ ࡍࡅࡋࡉࡅࡀࡄ ࡌࡀࡕࡀࡄ

ࡀࡉࡎࡊࡀ ࡕࡉࡋࡀࡌࡅ ࡕࡑࡉࡁࡀࡄ ࡍࡀࡉࡀࡋࡊࡅ ࡔࡉࡓ ࡊࡀࡋࡍࡀࡉࡅࡀࡔࡌࡅ ࡍࡉࡕࡀ ࡀࡉࡉࡀࡌࡃࡀࡒ ࡓࡀࡂࡉࡁ ࡀࡒࡓࡀ ࡊࡀࡋࡉࡅࡀࡄ ࡊࡀࡃࡁࡀ ࡀࡉࡅࡀࡄ ࡍࡀࡉࡅࡁࡀ ࡊࡀࡕࡉࡁࡀࡓࡁ ࡍࡀࡉࡀࡌࡏ ‖ ࡊࡀࡕࡌࡀ ࡀࡉࡅࡀࡄࡅ ࡀࡉࡕࡀ ࡀࡉࡄࡅࡔࡋ ࡍࡅࡋࡀࡂࡋࡐࡀࡌ ࡀࡕࡅࡌ ࡍࡀࡀࡕࡏ ࡍࡀࡀࡕࡏ ࡀࡉࡋࡆࡏࡁ ࡀࡉࡌࡋ ࡍࡅࡋࡀࡂࡋࡐࡀࡌ ࡀࡉࡓࡉࡀࡎࡖ ࡀࡓࡄࡅࡏ ࡀࡉࡃࡀࡉࡀࡋ ࡍࡅࡒࡓࡐࡉࡍࡉࡖ ࡀࡉࡓࡅࡔ ࡗ ࡀࡐࡉࡒࡀࡆࡖ ࡀࡍࡉࡍࡅ ࡀࡉࡒࡁࡀࡔࡀࡋ ࡀࡐࡉࡉࡒ ࡍࡌ ࡍࡅࡋࡉࡁࡉࡀࡈ ࡀࡉࡓࡅࡂࡉࡃࡁ ࡍࡅࡋࡉࡓࡀࡃ ࡀࡕࡉࡒࡍࡀࡆࡀࡁ ࡇࡋࡕࡏ ࡀࡕࡉࡒࡍࡀࡆࡀࡁࡖ ࡀࡉࡔࡉࡂ ࡋࡏ ࡀࡂࡓࡀࡆ ࡇࡋࡉࡌࡓ ࡑࡀࡓࡀࡕࡉࡌ ࡀࡉࡁࡉࡕࡅ ࡀࡉࡄࡉࡋ ࡇࡋࡉࡌࡓ ࡀࡉࡊࡋࡅࡀࡌ ࡀࡕࡅࡌࡖ ‖ ࡀࡉࡋࡊࡅࡏ ࡍࡅࡋࡒࡉࡋࡁࡖ ࡍࡀࡍࡅࡋ ࡇࡋࡉࡀࡅ ࡍࡅࡋࡉࡃࡀࡉࡖ ࡀࡍࡉࡍࡅ ࡀࡉࡌࡊࡉࡀࡄ ࡀࡉࡄࡉࡋࡅ ࡀࡉࡍࡒࡀࡅ ࡀࡉࡋࡆࡀ

ࡀࡉࡃࡉࡑࡀ ࡍࡀࡉࡀࡋࡊࡅ :1ࡍࡀࡉࡀࡋࡊࡅ | BJ ࡀࡔࡉࡓ :1ࡔࡉࡓ | AD ࡊࡀࡋࡉࡅࡀࡔࡌࡅ; CG ࡊࡀࡋࡍࡀࡀࡉࡅࡀࡔࡌࡅ :ࡊࡀࡋࡍࡀࡉࡅࡀࡔࡌࡅ 19 B ࡀࡉࡃࡀࡉࡑࡀࡁ :ࡀࡉࡃࡉࡑࡀࡁ | H ࡕࡉࡋࡀࡌ :ࡕࡉࡋࡀࡌࡅ 18 ࡓࡀࡂࡉࡁࡀࡓ; D ࡓࡀࡂࡉࡀࡁ ࡀࡒࡓࡀ; I ࡓࡀࡂࡉࡁࡀࡒࡁࡓࡀ; JK ࡓࡀࡂࡉࡁࡀࡓࡀ :ࡓࡀࡂࡉࡁ ࡀࡒࡓࡀ 21 G ࡍࡉࡅࡀࡄࡅ :ࡍࡉࡅࡀࡄ 20 J ࡍࡀࡉࡀࡋ ࡗ :2ࡍࡀࡉࡀࡋࡊࡅ | AC ࡊࡀࡕࡀࡅࡋࡀ :ࡊࡀࡕࡀࡅࡋ | GHIJ GH ࡍࡍࡉࡀ :ࡍࡍࡉࡀࡅ 22 B ࡍࡀࡋࡏ; J ࡍࡀࡋࡕࡅࡏ :ࡍࡀࡋࡕࡏࡖ | AD ࡀࡕࡀࡋࡕ; C ࡀࡕࡀࡋࡕࡀ :ࡀࡕࡍࡀࡌ | AD ࡕࡉࡁࡎࡍࡀ; C ࡕࡉࡁࡉࡎࡍࡀ :ࡕࡉࡁࡎࡍࡀࡅ | B ࡓࡀࡂࡉࡀࡁࡀࡓ; CGH I ࡊࡀࡕࡉࡁࡀࡓࡁ :ࡊࡀࡕࡉࡁࡀࡓࡁ 23 GK ࡀࡉࡓࡒࡉࡕࡍࡉ; I ࡀࡉࡓࡒࡉࡕࡍࡉ; J ࡀࡉࡓࡒࡍࡉ :ࡀࡉࡓࡒࡕࡍࡉ | ABD ࡊࡍࡀࡀࡌࡕࡔࡉࡌ; G ࡊࡍࡀࡀࡌࡉࡕࡔࡀࡌ; HIJK ࡊࡍࡀࡀࡌࡀࡕࡔࡉࡌ :ࡊࡍࡀࡀࡌࡀࡕࡔࡌ HJK ࡀࡉࡄࡔࡀࡋ :ࡀࡉࡄࡅࡔࡋ | BGJK ࡍࡅࡋࡀࡂࡋࡐࡀࡌࡅ :ࡍࡅࡋࡀࡂࡋࡐࡀࡌ 25 AD ࡍࡀࡅࡂ; CGI ࡍࡀࡅࡂࡖ :ࡍࡀࡅࡂࡏࡖ | JK ࡀࡉࡅࡀࡄ :ࡀࡉࡅࡀࡄࡅ 24 BGHJK ࡀࡕࡅࡁࡀࡓࡁ; C ࡊࡀࡕࡅࡁࡀࡓࡁ; GH ࡀࡉࡌ ࡍࡅࡋࡀࡂࡋࡐࡀࡌ :ࡀࡉࡌࡋ ࡍࡅࡋࡀࡂࡋࡐࡀࡌ 27 H ࡓࡀࡃࡊࡀࡖ :ࡓࡉࡃࡊࡀࡖ | >ACD; I ࡀࡕࡅࡌ :ࡀࡕࡅࡌ | >HJK :2ࡍࡀࡀࡕࡏ 26 BI ࡀࡉࡓࡀࡁࡀࡅ :ࡀࡓࡀࡁࡀࡅ | B ࡀࡉࡄࡉࡋ; GI ࡀࡉࡄࡅࡔࡀࡋ; J ࡍࡅࡄࡉࡀࡓࡄࡅࡏ :ࡍࡅࡄࡉࡀࡓࡄࡅࡏࡋ | >J :ࡀࡉࡓࡅࡃࡄࡉࡌࡋ ࡀࡉࡃࡀࡉࡀࡋࡅ ࡀࡉࡓࡉࡀࡎࡖ ࡀࡓࡄࡅࡏ | ACDI ࡍࡉࡃࡀࡉࡀࡋ :ࡀࡉࡃࡀࡉࡀࡋ 28 ACD ࡀࡉࡋࡆࡉࡁ :ࡀࡉࡋࡆࡏࡁ | B ࡀࡉࡌ ࡍࡅࡋࡂࡉࡋࡐࡀࡌ; B ࡀࡉࡒࡁࡀࡔࡋ :ࡀࡉࡒࡁࡀࡔࡀࡋ 30 ACD ࡀࡉࡋࡀࡈ ࡋࡏ :ࡀࡉࡁࡀࡈࡋ | B ࡍࡉࡐࡋࡍࡀࡅ :ࡀࡉࡐࡋࡍࡀࡅ | AC ࡍࡀࡒࡓࡐࡀࡕࡍࡉ; D ࡍࡉࡒࡓࡐࡀࡕࡉࡌ :ࡍࡅࡒࡓࡐࡉࡍࡉࡖ | GHJK ࡀࡉࡃࡅࡔ :ࡀࡉࡓࡅࡔ 29 AD ࡀࡉࡊࡎࡀࡓࡋ; GH ࡀࡊࡎࡀࡓ ࡋࡏ :ࡀࡊࡎࡀࡓࡋ | B ࡓࡀࡃࡄࡉࡌࡃࡅ ࡀࡉࡓࡐࡅࡀࡆ; GH ࡓࡀࡃࡄࡉࡌࡃࡅ ࡀࡉࡐࡓࡀࡆࡖ; J ࡓࡀࡃࡄࡉࡌࡃࡅ ࡀࡉࡐࡓࡀࡆࡀࡖ; K ࡓࡀࡃࡄࡉࡌࡃࡅ ࡀࡉࡐࡓࡀࡆ :ࡓࡀࡃࡄࡉࡌࡀࡋࡅ ࡀࡐࡉࡒࡀࡆࡖ :ࡀࡕࡉࡒࡍࡀࡆࡀࡁ | HJ ࡀࡉࡋࡕࡏ :ࡇࡋࡕࡏ 33 ABDGHJK ࡀࡉࡓࡀࡈ; I ࡀࡉࡓࡀࡈࡀ :ࡀࡉࡓࡀࡈࡀ | BGH ࡍࡌࡅ; I ࡍࡌ :ࡍࡌ 32 C ࡀࡉࡋࡊࡉ :ࡀࡉࡋࡊࡀ | ACDI ࡀࡋࡉࡊࡋ :ࡀࡉࡋࡉࡊࡋ | J ࡀࡐࡉࡀࡒ :ࡀࡐࡉࡉࡒ 31 :ࡑࡀࡓࡀࡕࡉࡌ 35 D ࡀࡕࡒࡍࡀࡆࡀࡁ; J ࡀࡕࡅࡒࡍࡀࡆࡀࡁࡖ :ࡀࡕࡉࡒࡍࡀࡆࡀࡁࡖ | ACD ࡀࡔࡉࡂ ࡋࡏ; I ࡀࡉࡔࡉࡂࡋࡏ; JK ࡀࡉࡔࡉࡂࡋ :ࡀࡉࡔࡉࡂ ࡋࡏ 34 J ࡍࡇࡍࡅ :ࡀࡍࡉࡍࡅ | D ࡀࡕࡒࡍࡀࡆࡀࡁ; J ࡀࡕࡅࡒࡀࡍࡆࡀࡁ :ࡀࡉࡓࡅࡕ ࡀࡉࡁࡉࡕࡅ | B ࡀࡉࡁࡀࡕࡅ :ࡀࡉࡁࡉࡕࡅ | B ࡇࡋࡀࡌࡓ :ࡇࡋࡉࡌࡓ 36 ACD ࡍࡅࡄࡀࡌ :ࡀࡍࡉࡅࡄࡀࡌ | B ࡍࡉࡓࡕࡏ :ࡍࡉࡓࡕ | BGJ ࡀࡍࡂࡀࡆ; K ࡀࡉࡍࡂࡀࡆ :ࡀࡂࡓࡀࡆ | ACDI ࡑࡉࡓࡕࡉࡌ ࡇࡊࡋࡅࡀࡌ; JK ࡇࡊࡋࡀࡌ :ࡀࡉࡊࡋࡅࡀࡌ | C ࡀࡉࡊࡋࡅࡏ; GH ࡇࡊࡋࡅࡏ :ࡀࡉࡋࡊࡅࡏ 37 C ࡑࡏࡑࡉ :ࡀࡑࡉࡑࡉ | AD ࡀࡉࡉࡋࡏࡌ; BGIJ ࡀࡉࡋࡌ; >H :ࡀࡉࡏࡋࡌ | AD ࡀࡉࡓࡅࡕࡀࡉࡁࡅࡕࡅ; J ࡀࡉࡓࡅࡀࡕ ࡀࡉࡁࡅࡕࡅ :ࡍࡅࡋࡉࡃࡀࡉࡖ | J ࡀࡌࡊࡉࡀࡄ :ࡀࡉࡌࡊࡉࡀࡄ 39 J ࡍࡀࡉࡆࡀࡄࡀࡋ :ࡀࡉࡆࡀࡄࡀࡋ | J ࡀࡍࡉࡉࡀࡖ :ࡍࡇࡉࡀࡖ | H ࡍࡅࡋࡒࡉࡋࡉࡁࡖ :ࡍࡅࡋࡒࡉࡋࡁࡖ | A ࡍࡀࡍࡅ; D ࡀࡍࡉࡍࡅ :ࡍࡀࡍࡅࡋ 38 ACD ࡀࡉࡋࡊࡉࡅࡀࡌ; H ACDGH ࡀࡉࡋࡉࡅࡀࡄ; JK ࡇࡋࡉࡅࡀࡄ :ࡍࡅࡋࡉࡅࡀࡄ | J ࡀࡍࡒࡀࡅ :ࡀࡉࡍࡒࡀࡅ 40 AC ࡀࡉࡊࡋࡋ; D ࡀࡉࡋࡊࡅࡋ; GH ࡀࡉࡊࡋࡅࡋ :ࡀࡉࡋࡊࡅࡅࡋ | I ࡍࡅࡋࡐࡉࡋࡀࡄ :ࡍࡅࡋࡐࡉࡋࡀࡄ | H ࡍࡅࡋࡉࡃࡉࡀ; J ࡍࡅࡋࡉࡃࡀࡉ C ࡀࡕࡄࡀࡁࡓࡀࡌ :ࡀࡕࡄࡉࡁࡓࡀࡌ

20

25

30

35

40

Translation | 195

38:18 – 38:40

You will make porridge and fill up cups,

and distribute them to all the fishermen,

and we shall make you leader of us all!

They620 will gather by your side, leader of us all!

20 The principals will come

to be behind you.

They will be your humble servants,621

and you will take a portion622 of what we have.

Our father will be your servant,

and we shall be called obedient to you.

Our mother will sit with your handmaiden623

and tie dragnets.

She will come and be your maidservant,

and tie cords of every sort for you.

25 She will divvy up the rocks,624

and throw the lead (weights) in the netting.

The netting greatly625 sighed,

that it is heavier than the world!

She will divide the water with the cord

when the fish come, and they will be caught

They will not know the way that they’re going,

and not know how to return back to their way.626

Like walls627 that fall apart,

they come and fall upon the good.

30 The fish neither leave to rise up,

nor turn around to face the embankment.

They sink them down beneath the scum,628

and restrain them along with a circlet.629

They carry them off in droves,

and beat them back from its crown.630

She has a fishing weir,

which the fish enter and get held back,

against the bundles of the weir. 35 They have set up a lattice631

They have set up seines

between the two wheels. and set lines filled with chum,632

the bait that offers a meal of death. Woe to the fish whom they dazzle,633

whose eyes do not see the light!

Wise are the fish who recognize them,

they will pass by all the baits,

40 The snares, the gillnets, and the seines634

are a lair for them there,

620 GHIJ “The fishers.” 621 Etymologically, “the earth on your feet.” 622 ACD “three.” 623 BGHJK “in greatness,” C “in your greatness.” 624 B “nets.” 625 Reading a participle mitānā ‘sighing’ in place of mowtā ‘death,’ which is lacking in ACD and understruck in I. 626 In place of line 28, J has “They will not know their way.” 627 GHJK “bribes.” 628 The verb ṭāybellon ‘they sink them’ should derive from the root ṭ-b-ʿ rather than ṭ-y-b, and it should be in the D-stem rather than the G-stem, as this root is intransitive in the G-stem, but it clearly takes an object here. One would expect ṭabbilon ‘they sank them’ or məṭabbālon ‘they drowned them’ in its place. The word qepyā, here translated ‘surface,’ literally means ‘flotsam’ or ‘scum.’ 629 Or “circlets.” ACDI “the circlet.” This is evidently a play on the root k-l-y ‘to restrain.’ 630 Unclear. The reading is based upon the variant from CI, and the parallel in line 31. This is evidently a play on the root ṭ-r-y ‘to push, beat.’ In both cases, the “circlet” or “crown” must refer to the iron circlet in the center of the net, through which the cords are drawn. 631 BGJK “chain.” 632 In place of ṣiṣā ‘blossom (?),’ read ṣehni, a dish made with chopped fish. 633 Or possibly “who swallow them.” 634 Unclear. The word anqi appears to be related to the word for ‘neck(lace),’ suggesting a gillnet.

196 | Text

ࡍࡉࡓࡕ ࡇࡋࡉࡆࡀࡄ ࡀࡐࡉࡋࡀ ࡍࡉࡓࡕ ࡍࡌࡅ ࡀࡋࡅࡏࡁ ࡋࡉࡔࡄࡖ ࡀࡍࡂࡀࡆ ࡀࡐࡕࡀࡁࡋ ࡀࡉࡂࡉࡆࡌ ࡀࡉࡌ ࡌࡀࡕࡀࡄ ࡀࡕࡅࡌ ࡀࡊࡉࡉࡎࡖ ࡀࡓࡍࡃࡑࡀࡌࡏ ࡔࡀࡈࡁ ࡀࡓࡀࡄࡌࡋ ࡀࡕࡔࡅࡈࡉࡁ ࡀࡉࡃࡉࡑࡀࡖ ࡀࡕࡍࡀࡐࡉࡎ ࡋࡏ ࡀࡉࡒࡋࡀࡎࡀࡋࡅ ࡀࡉࡓࡁࡅࡀ ࡗ ࡀࡉࡈࡁࡑࡀࡌࡅ ࡁࡊࡉࡀࡔ ࡀࡉࡌࡀࡌࡀࡖ ࡀࡍࡉࡍࡅࡅ [157]

[158]

ࡇࡋࡀࡒࡁ ࡐࡍࡀࡑࡅ ࡋࡉࡋࡀࡌ ࡀࡍࡉࡍࡅ ࡀࡉࡃࡉࡑࡀࡋ ࡍࡅࡋࡓࡀࡌࡀ ࡀࡍࡉࡀࡌࡀࡎ ࡀࡉࡃࡁࡀ ࡀࡉࡃࡉࡑࡀ ࡍࡊࡅࡉࡀࡐࡔࡍࡀࡖ ࡀࡕࡉࡌࡄࡅࡆࡖ ࡀࡉࡃࡏࡖ ࡀࡍࡁࡉࡃࡋ ࡍࡅࡂࡎࡀࡅ ࡀࡉࡓࡒࡔࡀࡁࡌ ࡀࡉࡋࡉࡃ ࡀࡍࡉࡍࡅࡅ ࡀࡉࡊࡋࡀࡋ ࡀࡍࡉࡍࡅࡖ ࡀࡋࡊࡅࡏ ࡀࡉࡓࡌࡑࡀࡀࡋ ࡀࡁࡃࡊࡀࡖ ࡀࡂࡀࡓࡔࡁࡅ ࡍࡉࡋࡆࡀࡋ ࡐࡀࡉࡆࡖ ࡀࡕࡉࡒࡍࡀࡆࡀࡁࡀࡋࡅ ࡀࡉࡋࡀࡈࡋ ࡍࡅࡐࡋࡍࡉࡖ ࡀࡉࡉࡀࡁࡖ ࡀࡉࡐࡒࡍࡀࡅ ࡀࡕࡉࡋࡉࡎࡋ ࡇࡋࡉࡃࡓࡐࡀ ࡀࡉࡃࡉࡑࡀ ࡍࡅࡋࡉࡃࡉࡑࡀ ࡀࡍࡉࡍࡅࡖ

ࡇࡋࡉࡆࡀࡄ ࡐࡀࡋࡀ ࡍࡌ ࡃࡀࡄࡖ ࡇࡋࡉࡋࡕ ࡀࡍࡂࡀࡆࡅ ࡀࡈࡉࡂࡋ ࡇࡂࡍࡀ ࡀࡉࡌࡋࡀ ࡍࡅࡄࡋࡊࡅࡋ ࡍࡅࡋࡉࡁࡀࡔࡖ ࡔࡀࡊࡁ ࡀࡉࡍࡃࡑࡉࡖ ࡍࡍࡅࡉࡋࡉࡀࡖ ࡀࡍࡉࡍࡅࡋ ࡍࡍࡅࡉࡋࡉࡀࡅ ࡀࡃࡉࡑࡀ ࡀࡌࡅࡔ ࡀࡆࡀࡄ ࡗ ࡀࡃࡉࡑࡀ ࡔࡀࡈࡁ ࡀࡕࡔࡅࡈࡉࡁ ࡀࡉࡓࡅࡀࡄࡁ ࡍࡐࡅࡒ ࡀࡉࡃࡉࡑࡀ ࡀࡋࡆࡀࡅ ࡔࡉࡒࡍࡀ ࡍࡀࡉࡀࡒ ࡀࡍࡉࡈࡀࡓ ‖ ࡀࡉࡃࡉࡑࡀࡋ ࡊࡉࡊࡓࡉࡕࡏ ࡀࡊࡕࡉࡊࡓ ࡀࡉࡌࡅ ࡀࡌࡂࡀࡁ ࡀࡍࡉࡀࡔ ࡇࡋࡀࡒࡁ ࡋࡉࡋࡀࡌ ࡀࡍࡉࡀࡑࡄ ࡀࡉࡃࡉࡑࡀ ࡉࡀࡌࡀࡃࡅࡒ ࡍࡌ ࡍࡅࡕࡍࡀࡀ ࡀࡍࡉࡍࡅ ࡃࡑࡅ ࡋࡉࡆࡏ ࡋࡉࡆࡏ ࡍࡊࡅࡕࡀࡉࡊࡀࡋ ࡋࡉࡆࡏ ࡋࡐࡅࡔ ࡓࡅࡍࡈ ࡀࡍࡉࡍࡅ ࡃࡉࡉࡑࡀࡖ ࡍࡀࡀ ࡀࡃࡉࡑࡀࡀࡋ ࡀࡑࡉࡑࡉ ࡁࡀࡋࡊࡅࡁ ࡀࡉࡈࡂࡉࡋࡕࡉࡌࡀࡋ ࡀࡉࡁࡑࡉࡖ ࡀࡉࡄࡉࡋࡁ ࡀࡉࡍࡒࡀࡋ ࡀࡉࡌ ࡀࡐࡉࡉࡒ ࡍࡌ ࡀࡉࡐࡋࡀࡔࡀࡋ ࡀࡉࡌ ࡀࡉࡂࡋࡐࡀࡀࡋࡅ ࡀࡕࡉࡋࡉࡎ ࡍࡅࡋࡏ ࡀࡉࡌࡀࡓ ࡀࡉࡃࡉࡑࡀ ࡅࡏ ࡋࡉࡁࡉࡕࡁ ࡀࡌࡅࡉ ‖ ࡀࡉࡅࡄࡍࡉࡀࡋ

:ࡀࡈࡉࡂࡋ | AD ࡂࡍࡀ :ࡇࡂࡍࡀ 42 C ࡍࡉࡓࡕࡀ :2ࡍࡉࡓࡕ | BHJK ࡍࡉࡆࡀࡄ; C ࡍࡅࡋࡉࡆࡀࡄ :2ࡇࡋࡉࡆࡀࡄ | AC ࡍࡉࡓࡕࡀ :1ࡍࡉࡓࡕ | J ࡍࡌ :ࡍࡌࡅ | D ࡀࡌࡋࡀ :ࡐࡀࡋࡀ | ACD ࡃࡀࡄ :ࡃࡀࡄࡖ 41 :ࡋࡉࡔࡄࡖ | AD ࡀࡐࡕࡀࡁ ࡋࡏ; CK ࡀࡕࡁࡀࡁ ࡋࡏ; I ࡀࡕࡁࡀࡁࡋࡏ :ࡀࡐࡕࡀࡁࡋ | J ࡀࡉࡋࡉࡋࡕ :ࡇࡋࡉࡋࡕ | I ࡀࡈࡉࡂࡋ ࡀࡍࡂࡀࡆࡅ; K ࡀࡍࡂࡀࡆࡅ ࡀࡈࡉࡂࡋ ࡀࡍࡂࡀࡆࡅ :ࡀࡍࡂࡀࡆࡅ | AD ࡀࡈࡉࡂࡋࡀ; J ࡀࡉࡈࡉࡂࡋ

H ࡔࡉࡊࡁ :ࡔࡀࡊࡁ | AD ࡀࡍࡃࡑࡉࡖ :ࡀࡉࡍࡃࡑࡉࡖ 44 H ࡀࡉࡂࡀࡆࡌ :ࡀࡉࡂࡉࡆࡌ | J ࡌࡉࡕࡀࡄ :ࡌࡀࡕࡀࡄ | ACD ࡍࡅࡄࡋࡊࡅ ࡋࡏ; I ࡍࡅࡄࡋࡊࡅࡋࡏ :ࡍࡅࡄࡋࡊࡅࡋ 43 AD ࡋࡉࡔࡄ

:ࡀࡆࡀࡄ 46 BGHJK ࡍࡅࡋࡉࡕࡉࡀࡖ :ࡍࡍࡅࡉࡋࡉࡀࡖ | AC ࡀࡍࡉࡍࡅࡋࡀ :ࡀࡍࡉࡍࡅࡋ 45 ACDI ࡀࡕࡅࡌࡖ ࡀࡊࡉࡉࡎࡅ ࡀࡓࡃࡍࡀࡌ; K ࡀࡕࡅࡌ ࡀࡊࡉࡉࡎ ࡀࡓࡍࡃࡑࡀࡌࡏ :ࡀࡕࡅࡌ ࡀࡊࡉࡉࡎࡖ ࡀࡓࡍࡃࡑࡀࡌࡏ

B ࡀࡕࡔࡉࡈࡅࡁ; H ࡀࡕࡔࡉࡈࡁ; J ࡀࡕࡔࡉࡈࡁ :ࡀࡕࡔࡅࡈࡉࡁ 47 >J :ࡔࡀࡈࡁ ࡀࡓࡀࡄࡌࡋ | H ࡀࡁࡓࡀࡄࡌࡋ :ࡀࡓࡀࡄࡌࡋ | BGH ࡀࡕࡔࡉࡈࡅࡁ; J ࡀࡕࡔࡀࡈࡁ :ࡀࡕࡔࡅࡈࡉࡁ | ACDI ࡍࡉࡆࡀࡄ

:ࡀࡉࡓࡁࡅࡀ | ACDI ࡀࡉࡈࡁࡀࡎࡌࡅ :ࡀࡉࡈࡁࡑࡀࡌࡅ | >D :ࡀࡉࡃࡉࡑࡀ 48 B ࡀࡕࡍࡀࡐࡉࡎࡋ; G ࡀࡍࡃࡐࡉࡎࡋ; H ࡀࡕࡍࡀࡐࡉࡎࡅ; I ࡀࡕࡍࡀࡐࡉࡎࡋࡏ; J ࡀࡍࡕࡐࡉࡎࡋ :ࡀࡕࡍࡀࡐࡉࡎ ࡋࡏ | >ACD :ࡔࡀࡈࡁ

ࡊࡀࡁࡍࡀ; I ࡀࡋࡀࡆࡅ ࡍࡀࡉࡀࡒ ࡔࡉࡒࡍࡀ; J ࡇࡋࡀࡆࡅ ࡍࡀࡉࡀࡒ ࡔࡉࡒࡍࡀ; K ࡇࡋࡀࡆࡅ ࡍࡀࡉࡀ ࡔࡉࡒࡍࡀ :ࡀࡋࡆࡀࡅ ࡔࡉࡒࡍࡀ ࡍࡀࡉࡀࡒ 49 G ࡀࡒࡋࡀࡎࡀࡋࡅ :ࡀࡉࡒࡋࡀࡎࡀࡋࡅ | BGHJK ࡀࡉࡓࡁࡅࡀ; I ࡀࡉࡓࡅࡁࡅࡀ ࡀࡉࡌࡂࡀࡁ :ࡀࡌࡂࡀࡁ 51 ACD ࡀࡉࡃࡉࡑࡀ ࡋࡏ; I ࡀࡉࡃࡉࡑࡀࡋࡏ :ࡀࡉࡃࡉࡑࡀࡋ 50 GHJ ࡁࡊࡉࡔ; I ࡁࡊࡉࡀࡔ :ࡁࡊࡉࡀࡔ | BH ࡀࡋࡀࡆࡅ ࡍࡀࡉࡒ ࡔࡉࡒࡍࡀ; C ࡀࡋࡆࡅ ࡔࡉࡒࡍࡀ ࡍࡀࡉࡀࡒ; G ࡇࡋࡀࡆࡅ ࡍࡀࡉࡀࡒ ࡋࡏ; I ࡀࡉࡃࡉࡑࡀࡋࡏ :ࡀࡉࡃࡉࡑࡀࡋ | >B :ࡇࡋࡀࡒࡁ ࡋࡉࡋࡀࡌ 52 AD ࡇࡁࡐࡅࡑࡀ; C ࡇࡐࡁࡍࡀࡑࡅ; I ࡇࡁࡐࡍࡀࡑࡅ :ࡐࡍࡀࡑࡅ | >J :ࡋࡉࡋࡀࡌ | B ࡀࡊࡕࡀࡊࡓ; H ࡀࡊࡕࡉࡊࡓࡏ :ࡀࡊࡕࡉࡊࡓ | H :ࡀࡕࡉࡌࡄࡅࡆࡖ 54 BCGHJK ࡀࡍࡉࡀࡌࡀࡎࡅ :ࡀࡍࡉࡀࡌࡀࡎ | AD ࡀࡍࡉࡑࡀ; B ࡀࡍࡉࡀࡄࡑࡅ; G ࡀࡍࡉࡀࡑࡄ; JK ࡍࡀࡀࡑࡄ :ࡀࡍࡉࡀࡑࡄ | ADI ࡍࡅࡕࡀ :ࡍࡅࡕࡍࡀࡀ 53 ACDH ࡀࡉࡃࡉࡑࡀ :ࡋࡉࡆࡏ ࡋࡐࡅࡔ | JK ࡓࡉࡍࡈ :ࡓࡅࡍࡈ 55 BGHJK ࡉࡀࡐࡔࡍࡀࡖ; I ࡍࡊࡅࡉࡀࡐࡔࡍࡀࡖ :ࡍࡊࡅࡉࡀࡐࡔࡍࡀࡖ | B ࡀࡌࡄࡅࡆࡖ; C ࡀࡕࡀࡌࡄࡅࡆࡖ; GH ࡀࡕࡉࡌࡄࡅࡆ; I ࡀࡕࡉࡌࡄࡅࡆࡖ; JK ࡀࡕࡉࡌࡄࡆ :ࡃࡉࡉࡑࡀࡖ | GK ࡀࡃࡉࡑࡀࡋ; J ࡀࡉࡃࡉࡑࡀࡋ :ࡀࡃࡉࡑࡀࡀࡋ 56 J ࡍࡀࡁࡉࡃࡋ :ࡀࡍࡁࡉࡃࡋ | AD ࡍࡊࡅࡕࡀࡉࡊࡀ ࡋࡏ; I ࡍࡊࡅࡕࡀࡉࡊࡀࡋ; J ࡍࡊࡅࡕࡀࡊࡉࡀࡋ :ࡍࡊࡅࡕࡀࡉࡊࡀࡋ | >GHJK; I ࡋࡉࡆࡏ :ࡋࡉࡆࡏ | B ࡋࡐࡅࡉࡔ ࡀࡉࡓࡉࡒࡔࡀࡁࡌ; H ࡀࡉࡈࡂࡉࡋࡕࡉࡌࡀࡋ ࡀࡉࡉࡓࡒࡔࡀࡁࡌ; J ࡀࡉࡈࡂࡉࡋࡕࡉࡌࡀࡋ ࡀࡉࡓࡒࡔࡀࡁࡌ :ࡀࡉࡈࡂࡉࡋࡕࡉࡌࡀࡋ ࡀࡉࡓࡒࡔࡀࡁࡌ 57–56 BG ࡉࡍࡀࡍࡅࡅ; >JK :ࡀࡍࡉࡍࡅࡅ | I ࡃࡉࡉࡑࡀࡖ; JK ࡃࡉࡉࡑࡀ ACDI ࡀࡉࡂࡀࡓࡔࡁࡅ ࡀࡉࡑࡁࡖ :ࡀࡂࡀࡓࡔࡁࡅ ࡀࡉࡁࡑࡉࡖ | J ࡀࡄࡉࡋࡁ :ࡀࡉࡄࡉࡋࡁ 58 G ࡀࡊࡋࡅࡏ; HJ ࡀࡋࡊࡅࡅࡏ; K ࡉࡀࡊࡋࡅࡏ :ࡀࡋࡊࡅࡏ | K ࡁࡀࡋࡊࡅ :ࡁࡀࡋࡊࡅࡁ 57 D ࡀࡉࡈࡂࡀࡋࡕࡉࡌࡀࡋ ࡋࡏࡅ; K ࡀࡕࡀࡒࡍࡉࡆࡀࡁࡀࡋࡅ :ࡀࡕࡉࡒࡍࡀࡆࡀࡁࡀࡋࡅ | B ࡀࡉࡌ ࡀࡐࡉࡉࡒ; I ࡀࡉࡌ ࡀࡐࡉࡉࡒ :ࡀࡉࡌ ࡀࡐࡉࡉࡒ | ACD ࡀࡉࡐࡋࡀࡔࡀࡋࡅ; J ࡀࡉࡋࡁࡀࡔࡀࡋࡅ :ࡀࡉࡐࡋࡀࡔࡀࡋ 59 JK ࡀࡉࡃࡌࡑࡀࡀࡋ :ࡀࡉࡓࡌࡑࡀࡀࡋ :ࡀࡉࡉࡀࡁࡖ | AC ࡀࡉࡌࡖ :ࡀࡉࡌ | ACD ࡂࡉࡋࡐࡀࡀࡋ :ࡀࡉࡂࡋࡐࡀࡀࡋࡅ 60 B ࡀࡉࡋࡆࡀࡋ :ࡍࡉࡋࡆࡀࡋ | B ࡀࡅࡉࡆࡖ; K ࡍࡀࡉࡆ :ࡐࡀࡉࡆࡖ | AC ࡀࡕࡉࡒࡍࡀࡆࡀࡁ ࡋࡏࡅ; B ࡀࡕࡉࡒࡍࡀࡆࡀࡁ ࡀࡋࡅ; D ࡀࡕࡀࡒࡍࡀࡆࡀࡁ :ࡀࡕࡉࡋࡉࡎࡋ | B ࡇࡋࡀࡃࡓࡐࡀࡅ; GHJ ࡇࡋࡉࡃࡓࡐࡀࡅ :ࡇࡋࡉࡃࡓࡐࡀ | ACDI ࡍࡉࡌࡀࡓ :ࡀࡉࡌࡀࡓ 61 ACD ࡀࡉࡋࡀࡈ ࡋࡏ; BIJK ࡀࡉࡁࡀࡈࡋ :ࡀࡉࡋࡀࡈࡋ | BGH ࡍࡅࡐࡋࡍࡉ :ࡍࡅࡐࡋࡍࡉࡖ | BI ࡍࡉࡉࡀࡁࡖ >B :ࡀࡉࡃࡉࡑࡀ ࡍࡅࡋࡉࡃࡉࡑࡀ ࡀࡍࡉࡍࡅࡖ ࡋࡉࡁࡉࡕࡁ ࡀࡌࡅࡉ ࡀࡉࡅࡄࡍࡉࡀࡋ | ACD ࡀࡉࡅࡄࡍࡉࡀࡋࡅ :ࡀࡉࡅࡄࡍࡉࡀࡋ 62 BCHJ ࡀࡕࡉࡋࡎࡋ; I ࡀࡕࡉࡋࡉࡎࡋ

45

50

55

60

Translation | 197

38:41 – 38:62

which only one out of a thousand635 will see,

and only one out of two thousand will see twice.

They seized it, took it, and hung a bell

over its entrance, a bell forged with evil,

that will captivate all the worlds.

There, the waters commingle,

so that the jimsonweed overwhelms

and the deadly arsenic intoxicates.636

45 Woe to the fish who enter them!”637

When the fisher heard this,

he gave the prow a good kicking.

The fisher gave the boats

of the fishers a good kicking.

The fishers floated on the marshes,

clinging together like mice,638 and not getting up.

The cane strikes and splatters,639

and the fish of the sea land

50 upon the muttering fishermen.

The whirlpool whirled in the marsh water.

He spoke, shrieking at the top of his voice.

He spoke with his sublime voice.

He said to the fishers,

“You are before me,640 shameful fishers,

poison-making fishers,641

go, go and catch

your own stinking fish.642

55 Keep back, get down, leave your group,

and go to the end of the line.643

I am not a fisher who catches fish,

and my fish are discerning.

They will not be caught with a hook of chum,644

a bait which my fish do not eat.

They will not block up645 gillnets

in submerged nets or a deceptive lantern.

They will not go down from water’s surface,

and they will not enter the deceptive weir,

60 and they will not share the water

that seeks to fall upon the youth.646

If the fishers throw a net upon them,

they will break through the net and escape.

There will never be a day on Earth,

in which fish fish fishers.647

635 D “out of the world.” 636 In place of ACDI mənadrā ‘vows’ read məṣandərā ‘nauseates, intoxicates’ as in BGHJK. Unclear. 637 Following the variant in ACDI. BGHJK have “who brought them.” 638 Unclear. ACD have aburyā ‘reed mat.’ BGHIJK all have obri ‘mice,’ but in I this word has been emended to “reed mat.” This line recalls the infamous “rat kings” formed by clusters of ship rats (Rattus rattus) whose tails have become entwined. 639 G has “the cane makes him weep,” and K has eynā ‘eye’ instead of qeynā ‘cane.’ 640 ADI have “come before me.” 641 Based on the variants from ADI. BCGHJK have “fishers, slaves, and poisons.” 642 Based on the variants from ACD. BGHIJK have “my own.” In I, this is emended to “your own.” 643 Literally “passage.” J has “the fold of the passage.” 644 In place of bə-kolāb ṣiṣi, read be-klob ṣehni. 645 JK have “they will not join.” 646 BIJK “the good.” 647 Line 62 is missing from B.

198 | Text

[159]

ࡀࡁࡓࡅࡏ ࡀࡌࡄࡀࡓࡌ ࡍࡀࡅࡀࡉࡖ ࡀࡉࡋࡀࡌࡀࡋࡖ ࡍࡊࡅࡕࡀࡁࡓࡅࡔ ࡀࡈࡉࡋࡅ ࡀࡉࡅࡀࡄ ࡀࡉࡌࡋࡀࡒࡁ ࡇࡕࡄࡉࡁࡓࡀࡌࡖ ࡀࡔࡁࡀࡉࡀࡋ ࡋࡉࡁࡉࡕࡁ ࡊࡐࡀࡍࡊࡀࡖ ࡍࡀࡀࡕࡉࡌࡅ ࡀࡍࡉࡍࡅ ࡀࡉࡆࡀࡄࡖ ࡀࡊࡉࡔࡀࡌࡀࡋࡅ ࡀࡍࡉࡍࡅ ࡀࡉࡄࡀࡌ ࡗ ࡀࡁࡎࡍࡀ ࡀࡍࡉࡍࡅ ࡀࡉࡒࡌࡅࡏ ࡍࡌࡖ ࡀࡉࡈࡂࡀࡋ ࡀࡍࡉࡍࡅࡖ ࡀࡉࡐࡓࡅࡈࡖ ࡊࡀࡐࡓࡅࡈ ࡍࡌ ࡀࡉࡓࡈࡍࡀ ࡋࡉࡁࡉࡕࡖ ࡀࡉࡓࡁࡅࡂ ࡍࡌ ࡍࡅࡄ ࡍࡊࡅࡉࡀࡕࡀࡁ ࡍࡀࡌ ࡀࡍࡉࡌࡉࡕࡉࡌࡀࡋ ࡊࡀࡅࡔࡄࡁ ࡀࡓࡅࡍࡄࡅ ࡀࡉࡓࡒࡉࡕࡉࡌࡀࡋ ࡍࡊࡅࡋࡉࡃ ࡍࡊࡅࡐࡀࡕࡅࡔ ࡀࡉࡅࡀࡋ ࡀࡉࡔࡉࡁ ࡍࡌ ࡀࡔࡉࡁࡅ ࡍࡀࡕࡀࡕࡉࡌ ࡉࡀࡕࡒࡉࡎࡏࡁ ࡍࡊࡅࡉࡀࡕࡒࡎࡏࡀࡋࡅ ࡍࡅࡄ ࡇࡕࡋࡊࡅࡀࡌ ࡍࡅࡕࡍࡀࡀ ࡓࡊࡀࡀࡕࡎࡏ ࡀࡉࡅࡀࡉࡎ ࡀࡉࡌࡁ ࡀࡉࡓࡃࡊࡀ ࡀࡉࡌࡅࡀࡕ ࡀࡍࡉࡅࡄࡀࡌࡅ ࡀࡕࡂࡅࡐࡋ ࡇࡔࡉࡓࡁ ࡇࡋࡉࡂࡀࡐࡋࡅ ࡉࡀࡍࡕࡐࡉࡎࡁ ࡍࡍࡅࡑࡉࡓࡀࡕࡅ ࡀࡉࡈࡂࡉࡋࡕࡉࡌ ࡀࡍࡉࡍࡅࡖ ࡀࡊࡕࡅࡃ ࡍࡊࡅࡕࡍࡀࡊࡉࡔࡁ ࡍࡅࡕࡐࡉࡉࡀࡎ ࡍࡅࡕࡍࡀࡀࡅ ‖ ࡍࡊࡉࡕࡔࡍࡉ ࡀࡉࡉࡄࡖ ࡀࡍࡕࡊࡉࡔࡀࡁ

ࡋࡉࡁࡉࡕࡁ ࡀࡌࡅࡉ ࡀࡉࡅࡄࡍࡉࡀࡋ ࡀࡍࡕࡑࡀ ࡀࡉࡐࡓࡑࡉ ࡍࡅࡕࡉࡈࡉࡋ ࡀࡌࡓࡉࡎ ࡍࡊࡅࡅࡁࡀࡋ ࡇࡋࡉࡀࡅ ࡍࡀࡐࡊࡀ ࡍࡀࡐࡀࡎ ࡊࡀࡋࡉࡀࡅ ࡀࡓࡀࡎ ࡀࡉࡂࡉࡎ ࡊࡀࡋࡉࡀࡅ ࡓࡀࡓࡌࡉࡁ ࡀࡊࡉࡀࡁࡅ ࡀࡃࡄࡀࡒ ࡀࡎࡐࡀ ࡍࡀࡀࡁࡓࡀ ࡊࡉࡋࡉࡀࡅ ࡒࡀࡓࡐࡀࡕࡍࡉࡖ ࡍࡀࡌࡋ ࡇࡁࡅࡈ ࡒࡀࡓࡐࡀࡕࡍࡉࡖ ࡍࡀࡌࡋ ࡇࡁࡅࡈ ࡀࡉࡄࡀࡉࡁࡉࡔ ࡋࡉࡆࡏ ࡋࡉࡆࡏ ࡀࡉࡁࡓࡀࡋ ࡀࡓࡉࡒࡁ ‖ ࡀࡉࡌ ࡀࡍࡉࡀࡌࡋࡀࡔࡖ ࡐࡀࡀࡕࡅࡔ ࡀࡉࡁࡀࡈ ࡍࡌ ࡅࡀࡋ ࡀࡁࡀࡈ ࡉࡀࡁࡓࡀࡁ ࡀࡁࡓࡀ ࡍࡊࡅࡉࡀࡁࡓࡀࡋࡅ ࡍࡊࡅࡉࡀࡋࡊࡅ ࡔࡉࡓ ࡍࡉࡆࡉࡀࡄ ࡀࡓࡅࡁ ࡍࡊࡅࡉࡀࡉࡅࡁࡀ ࡍࡉࡆࡉࡀࡄ ࡀࡉࡄࡉࡋ ࡀࡓࡈࡀࡂࡖ ࡍࡊࡅࡉࡀࡌࡏ ࡇࡕࡉࡀࡄࡌ ࡀࡉࡌࡖ ࡍࡀࡂࡓࡀࡌࡁ ࡍࡍࡅࡓࡀࡁࡀࡃ ࡉࡀࡌࡄࡀࡓࡋ ࡍࡀࡀ ࡀࡉࡊࡎࡀࡌ ࡍࡅࡄࡋࡊࡅ ࡍࡍࡅࡐࡉࡋࡄࡀࡌࡅ ࡀࡋࡅࡏࡖ ࡀࡃࡀࡁࡓࡀࡌ ࡍࡍࡅࡐࡉࡉࡋࡄࡀࡌ ࡀࡍࡉࡍࡅ ࡀࡉࡊࡋࡀ ࡍࡌ ࡍࡍࡅࡉࡓࡉࡒࡅࡀࡌ ࡀࡈࡔࡊࡅࡖ ࡉࡀࡌࡄࡀࡓࡅ ࡍࡀࡀ

H ࡇࡋࡉࡀࡄ :ࡇࡋࡉࡀࡅ 65 ACD ࡀࡈࡉࡋࡅ ࡀࡈࡉࡋࡅ :ࡀࡈࡉࡋࡅ | JK ࡀࡍࡕࡑࡉ :ࡀࡍࡕࡑࡀ | J ࡍࡅࡕࡉࡈࡀࡋ :ࡍࡅࡕࡉࡈࡉࡋ 64 A ࡀࡓࡄࡀࡓࡌ; D ࡀࡒࡄࡀࡓࡌ; JK ࡀࡉࡌࡄࡀࡓࡌ :ࡀࡌࡄࡀࡓࡌ 63

:ࡍࡀࡐࡀࡎ | AD ࡇࡋࡉࡀࡅ; J ࡊࡉࡋࡉࡀࡅ :ࡊࡀࡋࡉࡀࡅ 66 J ࡀࡌࡋࡀࡒࡁ :ࡀࡉࡌࡋࡀࡒࡁ | B ࡇࡕࡀࡄࡀࡁࡓࡀࡌࡖ :ࡇࡕࡄࡉࡁࡓࡀࡌࡖ | K ࡀࡕࡓࡉࡎ :ࡀࡌࡓࡉࡎ | H ࡍࡊࡅࡅࡁࡀࡋࡅ; J ࡍࡊࡅࡁࡀࡋ :ࡍࡊࡅࡅࡁࡀࡋ

ࡍࡉࡆࡀࡄࡖ :ࡀࡉࡆࡀࡄࡖ | AD ࡀࡉࡓࡀࡎ ࡀࡊࡉࡀࡎ; CI ࡀࡉࡓࡀࡎ ࡀࡉࡂࡀࡎ :ࡀࡓࡀࡎ ࡀࡉࡂࡉࡎ 67 HJ ࡀࡉࡔࡁࡀࡉࡀࡋ :ࡀࡔࡁࡀࡉࡀࡋ | >H :ࡍࡀࡐࡊࡀ | ACD ࡍࡀࡐࡀࡎࡋ; BGHJ ࡍࡀࡐࡉࡎ; K ࡐࡀࡍࡉࡎ D ࡍࡀࡀࡁࡓ; H ࡀࡁࡓࡀ :ࡍࡀࡀࡁࡓࡀ | C ࡊࡀࡋࡉࡀࡅ :ࡊࡉࡋࡉࡀࡅ 69 >BGH; I ࡀࡍࡉࡍࡅ :ࡀࡍࡉࡍࡅ | B ࡓࡅࡓࡌࡉࡁ; CGHJ ࡓࡀࡓࡌࡁ :ࡓࡀࡓࡌࡉࡁ 68 J ࡍࡀࡀࡕࡀࡌࡅ :ࡍࡀࡀࡕࡉࡌࡅ | AD ࡍࡉࡆࡀࡄ; C B ࡀࡉࡐࡓࡅࡈ; GH ࡀࡉࡐࡓࡅࡈࡖ ࡊࡉࡐࡓࡅࡈ; I ࡀࡉࡐࡓࡅࡈࡖ ࡀࡉࡐࡓࡅࡈ :ࡀࡉࡐࡓࡅࡈࡖ ࡊࡀࡐࡓࡅࡈ | J ࡀࡉࡁࡅࡈ :ࡇࡁࡅࡈ 70 H ࡇࡁࡎࡍࡀ :ࡀࡁࡎࡍࡀ | B ࡀࡉࡒࡌࡏ :ࡀࡉࡒࡌࡅࡏ | AD ࡀࡎࡐࡉ :ࡀࡎࡐࡀ :ࡊࡀࡅࡔࡄࡁ 73 J ࡍࡊࡅࡉࡀࡕࡉࡀࡁ :ࡍࡊࡅࡉࡀࡕࡀࡁ | ACDH ࡍࡌ :ࡍࡀࡌ 72 J ࡒࡀࡓࡐࡉࡕࡍࡉࡖ :ࡒࡀࡓࡐࡀࡕࡍࡉࡖ 71 B ࡀࡈࡂࡀࡋࡀࡋ; H ࡀࡈࡂࡀࡋ :ࡀࡉࡈࡂࡀࡋ | ADJK ࡀࡉࡐࡓࡅࡈࡖ ࡀࡉࡐࡓࡅࡈ; :ࡅࡀࡋ 75 J ࡀࡉࡓࡒࡀࡕࡉࡌࡀࡋ :ࡀࡉࡓࡒࡉࡕࡉࡌࡀࡋ | K ࡀࡍࡉࡀࡌࡋࡀࡔ ࡐࡀࡀࡕࡅࡔ ࡀࡍࡉࡀࡌࡋࡀࡔ ࡐࡀࡀࡕࡅࡔ :ࡀࡍࡉࡀࡌࡋࡀࡔࡖ ࡐࡀࡀࡕࡅࡔ 74 J ࡀࡍࡉࡌࡀࡕࡉࡌࡀࡋ :ࡀࡍࡉࡌࡉࡕࡉࡌࡀࡋ | G ࡊࡀࡅࡔࡄࡉࡁ J ࡀࡁࡓࡀࡁ :ࡉࡀࡁࡓࡀࡁ | BGHJ ࡀࡁࡓࡀࡋ; I ࡀࡁࡓࡀ ࡀࡋ :ࡀࡁࡓࡀ 76 BGHJ ࡍࡉࡅࡀࡋ; K ࡍࡉࡅࡀࡄࡀࡋ :ࡀࡉࡅࡀࡋ | GH ࡀࡉࡔࡉࡁࡅ :ࡀࡔࡉࡁࡅ | GH ࡀࡉࡅࡀࡋ; I ࡀࡉࡅࡀࡄࡅࡀࡋ; J ࡀࡉࡁࡅࡀࡋ; K ࡀࡉࡅࡀࡄࡀࡋ >JK :ࡍࡉࡆࡉࡀࡄ 78 ACDI ࡀࡕࡋࡊࡅࡀࡌ :ࡇࡕࡋࡊࡅࡀࡌ | ACDI ࡍࡉࡆࡀࡄ; H ࡊࡀࡆࡉࡀࡄ :ࡍࡉࡆࡉࡀࡄ 77 ACDH ࡉࡀࡒࡎࡏࡁ :ࡉࡀࡕࡒࡉࡎࡏࡁ | HJ ࡍࡊࡅࡉࡀࡕࡒࡉࡎࡏࡀࡋࡅ :ࡍࡊࡅࡉࡀࡕࡒࡎࡏࡀࡋࡅ ACD ࡍࡅࡄࡀࡌࡅ :ࡀࡍࡉࡅࡄࡀࡌࡅ | BGHJK ࡀࡓࡈࡀࡂ :ࡀࡓࡈࡀࡂࡖ 79 C ࡓࡊࡀࡕࡎࡏ; H ࡓࡊࡀࡀࡕࡏ :ࡓࡊࡀࡀࡕࡎࡏ | GHJK ࡍࡊࡅࡅࡁࡀ; I ࡍࡊࡅࡉࡀࡉࡅࡁࡀ :ࡍࡊࡅࡉࡀࡉࡅࡁࡀ | ACDI ࡍࡉࡆࡀࡄ; K ࡀࡉࡌࡄࡀࡓ :ࡉࡀࡌࡄࡀࡓࡋ 81 ACDJ ࡇࡉࡔࡉࡓࡁ :ࡇࡔࡉࡓࡁ | B ࡇࡕࡂࡀࡐࡋࡅ; GHJ ࡇࡋࡂࡀࡐࡋࡅ; K ࡇࡋࡂࡋࡐࡀࡅ :ࡇࡋࡉࡂࡀࡐࡋࡅ | >GHJK; I ࡀࡉࡌࡖ :ࡀࡉࡌࡖ 80 J ࡀࡓࡃࡊࡀ :ࡀࡉࡓࡃࡊࡀ H ࡍࡐࡅࡉࡋࡄࡀࡌ; JK ࡍࡍࡅࡐࡅࡉࡋࡄࡀࡌ :ࡍࡍࡅࡐࡉࡋࡄࡀࡌࡅ 82 DJ ࡍࡍࡅࡑࡉࡓࡀࡕࡅ :ࡍࡍࡅࡑࡉࡓࡀࡕࡅ | H ࡍࡍࡅࡀࡓࡁࡀࡃ; JK ࡍࡍࡅࡉࡓࡁࡀࡃ :ࡍࡍࡅࡓࡀࡁࡀࡃ | A ࡉࡀࡌࡄࡀࡓࡋࡀ; C ࡀࡉࡌࡄࡀࡓࡋࡀ; GHJK ࡀࡉࡋࡈࡀࡂࡕࡉࡌ :ࡀࡉࡈࡂࡉࡋࡕࡉࡌ | ACD ࡀࡁࡓࡀࡌ; I ࡀࡃࡀࡁࡓࡀࡌ; J ࡀࡃࡀࡁࡀࡓࡀࡌ; K ࡀࡃࡀࡁࡀࡓࡌ :ࡀࡃࡀࡁࡓࡀࡌ | DHJK ࡍࡍࡅࡐࡉࡋࡄࡀࡌ :ࡍࡍࡅࡐࡉࡉࡋࡄࡀࡌ 83 BG ࡍࡍࡅࡐࡉࡉࡋࡄࡀࡌ; I ࡍࡅࡕࡍࡀࡀࡅ :ࡍࡅࡕࡍࡀࡀࡅ | CI ࡀࡍࡉࡍࡅࡖ :ࡀࡍࡉࡍࡅ | D ࡀࡉࡋࡊࡅ :ࡀࡉࡊࡋࡀ | B ࡍࡍࡅࡉࡓࡒࡅࡀࡌ; C ࡍࡍࡅࡉࡒࡉࡓࡅࡀࡌ; GHJK ࡍࡍࡅࡒࡉࡓࡅࡀࡌ :ࡍࡍࡅࡉࡓࡉࡒࡅࡀࡌ 84 ACDI ࡍࡉࡋࡈࡉࡂࡕࡉࡌ; ࡀࡈࡔࡊࡅࡖ ࡉࡀࡌࡄࡀࡓࡅ ࡍࡀࡀ; JK ࡃࡉࡄࡎ ࡀࡉࡉࡄࡁࡖ ࡀࡕࡀࡌࡔࡍࡉ ࡍࡍࡀࡊࡀࡕࡔࡍࡉ ࡀࡉࡉࡄࡖ :ࡍࡊࡉࡕࡔࡍࡉ ࡀࡉࡉࡄࡖ ࡀࡍࡕࡊࡉࡔࡀࡁ ࡀࡈࡔࡊࡅࡖ ࡉࡀࡌࡄࡀࡓࡅ ࡍࡀࡀ 85 B ࡍࡅࡕࡍࡀࡊࡉࡔࡁ :ࡍࡊࡅࡕࡍࡀࡊࡉࡔࡁ BGH ࡍࡊࡉࡕࡔࡍࡉ ࡀࡉࡉࡄࡖ; I ࡃࡉࡄࡎ ࡀࡉࡉࡄࡁࡖ ࡀࡕࡀࡌࡔࡍࡉ ࡍࡊࡉࡕࡔࡍࡉ ࡀࡉࡉࡄࡖ ࡀࡍࡕࡊࡉࡔࡁ

65

70

75

80

85

Translation | 199

38:63 – 38:85

There will never be a day on Earth,

in which the dove loves the crow.648

Damn you crafty birds,649

and damn your worthless kind!

65 Woe to your father the shoebill,

whose lair will be in the reeds!

Woe to you, starving kingfisher,

whose wings will never dry on Earth!

Woe to you, stinking pelican,

who will see the fish and sigh.

They cry out and weep with bitterness

when they strike at the fish but do not catch it.

Woe to you, pied crow,

who takes fish from the depths.

70 Blessed is the one who is saved

from your talons, the talons that seize fish!650

Blessed is the one who is saved

from the men who watch Earth!

Go, Seven, go

be part of your houses!

Water will not mix with pitch,

and light will not be counted with darkness.

An associate of the righteous

will never be called an associate of yours.

75 A good man keeps good company,

and a bad man keeps bad company,

and neither will your boat join my boat,

nor will your seal be set on my seal.

Such651 is the head of you all,

so you will be food for him!652

Such653 is your savage father,

trapped in the black water!

As for your mother, who ties nets

and the twin heavy wheels,

80 I struck her with a staff of water,654

I shall guide my friends,

and split her head down the middle. set them up in my ship,

and pass them over every tax collector. I shall pass them over the den655 of inquity,

the place where fish are caught.656

I shall pull them away657 from the fish eaters,

and you will perish in your settlements.

85 I and my true friends

shall dwell in the settlement of Life.658

648 D “the dove removes the crow.” 649 Unclear. 650 ADIJK “from the talons, the talons that seize fish,” B “from the talons that seize fish.” I has been emended to reflect the reading in B by understriking the second “talons.” 651 ACDI “this.” 652 ACDI “his kingdom.” 653 ACDI “this,” missing from JK. 654 GHIJK omit “of water,” but it is added to I in the margin. 655 Unclear, but possibly a doublet for marbehtā ‘den.’ ACD have “womb.” 656 BGH “killed” 657 CGHJK “I shall put them to flight.” 658 Line 85 differs markedly between BGHIJK and ACD. BGH have “that life occupies,” the first part of the text (everything from “in your settlements” in line 84 to “in the settlement” in line 85) having been omitted. IJK substitute “in which Life lodges the souls who bear witness to Life.” I also includes the text from ACD, which is copied into the margin.

‫‪200 | Text‬‬

‫ࡃࡀࡋࡉࡅࡍࡍ ࡁࡀࡊࡓࡎࡀࡅࡀࡕࡀ‬ ‫ࡔࡅࡁࡀ ࡄࡅࡍ ࡁࡄࡀࡉࡀࡁࡉࡀ‬ ‫ࡂࡀࡁࡓࡀ ࡁࡄࡉࡓ ࡆࡉࡃࡒࡀ ࡆࡀࡊ‬

‫ࡀࡕࡅࡕࡉࡀ ࡃࡓࡀࡁࡔࡉࡀ ࡕࡀࡒࡉࡍࡀ‬ ‫ࡅࡂࡀࡁࡓࡀ ࡅࡍࡓࡊࡀࡉࡀ ࡆࡀࡊ‬ ‫ࡅࡆࡀࡉࡊࡀ ࡋࡅࡊࡋࡇ ࡔࡅࡓࡅࡁࡕࡇ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫]‪[160‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫‪90‬‬

‫‪5‬‬

‫‪10‬‬

‫‪15‬‬

‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡒࡀࡋࡀ ࡖࡀࡑࡉࡃࡀ ࡃࡀࡉࡊࡀ‬ ‫ࡋࡅࡍࡉࡍࡀ ࡉࡀࡌࡀࡌࡉࡀ ࡅࡀࡌࡀࡓࡋࡅࡍ‬ ‫ࡋࡀࡊࡉࡀࡕࡀ ࡕࡓࡅࡑ‬ ‫ࡖࡄࡀࡉࡋࡀࡉࡅࡊࡍ ࡄࡀࡅࡉࡀ ࡋࡄࡀࡃ ࡕࡓࡉࡍ‬ ‫ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡌࡍ ࡀࡑࡉࡃࡉࡀ ࡖࡅࡍࡉࡍࡀ‬ ‫ࡋࡀࡉࡈࡉࡋࡅࡍ ࡔࡉࡋࡌࡀࡉ ࡅࡉࡍࡃࡁࡀࡉ‬ ‫ࡅࡎࡋࡉࡕࡅࡍ ࡅࡍࡉࡍࡀ ࡋࡀࡉࡈࡉࡀ‬ ‫ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡀࡑࡉࡃࡀ‬ ‫ࡀࡑࡉࡃࡉࡀ ࡖࡔࡉࡌࡅࡉࡀ ࡋࡒࡀࡋࡇ‬ ‫ࡒࡀࡉࡌࡉࡀ ࡅࡌࡔࡀࡉࡋࡉࡋࡇ‬ ‫ࡀࡌࡓࡉࡋࡇ‬ ‫ࡄࡀࡀࡊ ࡄࡅࡉࡕ ࡀࡑࡉࡃࡀ‬ ‫ࡅࡋࡀࡓࡁࡀࡊ ࡃࡀࡌࡉࡀ ࡋࡀࡓࡁࡀࡍ‬ ‫ࡋࡀࡌࡒࡀࡉࡓࡀ ࡀࡓࡁࡀࡊ ࡁࡒࡅࡓࡐࡀ‬ ‫ࡄࡀࡆࡉࡋࡇ ࡀࡑࡉࡃࡉࡀ ࡔࡀࡄࡌࡉࡀ‬ ‫ࡀࡌࡓࡉࡋࡇ ࡀࡑࡉࡃࡉࡀ‬ ‫ࡋࡌࡀࡋࡀࡊ ࡖࡀࡑࡉࡃࡉࡕ ࡅࡋࡀࡌࡀࡔࡉࡊࡕ‬ ‫ࡀࡑࡄࡌࡀ ࡁࡋࡉࡋࡉࡀ ࡗ ࡔࡀࡌࡉࡔ‬

‫ࡖࡒࡀࡓࡉࡀ ࡅࡌࡀࡓࡐࡉࡔ ࡁࡄࡀࡅࡓࡉࡀ‬ ‫ࡆࡒࡅࡉࡐࡅࡍ ࡀࡋࡀࡍࡉࡐࡀ ࡌࡉࡀ‬ ‫ࡀࡑࡉࡃࡉࡀ ࡖࡔࡀࡒࡉࡐࡀ ࡏࡋ ࡉࡀࡓࡃࡀࡍ‬ ‫ࡅࡀࡆࡀࡋ ࡅࡔࡅࡊࡍ ࡏࡋ ࡀࡁࡀࡕࡓࡀࡉ ࡏࡋ ࡀࡐࡓࡎࡀ‬ ‫ࡀࡑࡄࡅࡀ ࡋࡃࡅࡕࡊࡀࡉࡄࡅࡍ‬ ‫ࡆࡀࡄࡓࡉࡅࡍࡍ ࡋࡅࡊࡋࡄࡅࡍ‬ ‫ࡀࡕࡉࡍ ࡀࡋࡅࡀࡕࡇ ࡀࡊࡍࡉࡐࡍ ‖‬ ‫ࡅࡋࡀࡉࡀࡃࡉࡀ ࡖࡌࡀࡍ ࡀࡕࡀ‬

‫]‪[161‬‬

‫ࡖࡋࡀࡔࡀࡌࡀࡀࡍ ࡋࡒࡀࡋࡀࡊ ࡁࡀࡂࡌࡀ‬ ‫ࡅࡋࡀࡋࡅࡀࡕࡀࡊ ࡀࡁࡉࡉࡍࡀ ࡄࡏ‬ ‫ࡅࡋࡀࡃࡀࡌࡉࡕ ࡋࡀࡑࡉࡃࡉࡀ ࡖࡀࡋࡌࡀ‬ ‫ࡅࡁࡀࡄࡕࡉࡀ ࡅࡒࡀࡉࡌࡉࡀ ࡋࡃࡅࡕࡊࡀࡉࡄࡅࡍ‬ ‫ࡎࡉࡐࡕࡍࡀࡊ ࡋࡀࡃࡀࡌࡉࡀ ࡋࡎࡉࡐࡕࡍࡀࡍ‬

‫‪I ࡓࡉࡄࡁࡖ :ࡓࡉࡄࡁ 88 AC ࡀࡉࡔࡁࡀࡓࡃࡀ :ࡀࡉࡔࡁࡀࡓࡃ | BGHJK ࡀࡕࡀࡅࡀࡎࡓࡊࡀ; I ࡀࡕࡀࡅࡀࡎࡓࡊࡀࡁ :ࡀࡕࡀࡅࡀࡎࡓࡊࡀࡁ | I ࡍࡍࡅࡉࡋࡀࡃࡅ; J ࡍࡍࡅࡅࡋࡀࡒࡅ; K ࡍࡍࡅࡅࡋࡀࡃࡅ :ࡍࡍࡅࡉࡋࡀࡃ 86‬‬

‫ࡔࡅࡓࡅࡁࡕࡇ‪:ࡍࡅࡋࡓࡀࡌࡀࡅ | H ࡀࡍࡉࡍࡅ ࡋࡏ :ࡀࡍࡉࡍࡅࡋ 2 ACD ࡀࡉࡓࡀࡒࡅ :ࡀࡉࡓࡀࡒࡖ 1 C ࡀࡉࡂࡎࡖ :ࡀࡉࡂࡎࡀࡖ | C ࡍࡊࡉࡀࡆࡅ; I ࡍࡊࡉࡀࡆࡅ :ࡍࡊࡉࡀࡆ 89 DGJ ࡀࡕࡁࡓࡅࡔ; H ࡇࡕࡁࡅࡓࡔ :‬‬ ‫ࡅࡀࡌࡀࡓࡋࡉࡍ ‪C ࡀࡉࡃࡀࡉࡑࡀ :1ࡀࡉࡃࡉࡑࡀ 5 G ࡍࡊࡅࡀࡋࡉࡀࡄࡖ :ࡍࡊࡅࡉࡀࡋࡉࡀࡄࡖ 4 B ࡉࡐࡀࡍࡀࡋࡀ :ࡀࡐࡉࡍࡀࡋࡀ | BD ࡑࡉࡓࡕ :ࡑࡅࡓࡕ | B ࡍࡊࡅࡕࡀࡉࡊࡀࡋ; I ࡍࡊࡅࡀࡕࡀࡉࡊࡀࡋ; :ࡀࡕࡀࡉࡊࡀࡋ 3 A‬‬

‫ࡖࡔࡀࡒࡉࡐࡀ‪:ࡍࡊࡅࡔࡅ | ACDGJ ࡋࡉࡆࡀࡅ :ࡋࡀࡆࡀࡅ | C ࡀࡉࡁࡃࡍࡉࡅ ࡀࡉࡌࡋࡉࡔ :ࡉࡀࡁࡃࡍࡉࡅ ࡉࡀࡌࡋࡉࡔ 6 ACD ࡍࡀࡃࡓࡀࡉࡋ; H ࡀࡍࡉࡃࡓࡀࡉ ࡋࡏ; I ࡀࡍࡉࡃࡓࡀࡉࡋ :ࡍࡀࡃࡓࡀࡉ | H ࡀࡐࡉࡒࡀࡆࡖ :‬‬ ‫ࡅࡔࡀࡅࡊࡍ ‪G ࡀࡉࡎࡓࡐࡀ :ࡀࡎࡓࡐࡀ | H ࡀࡎࡓࡐࡀࡋ :ࡀࡎࡓࡐࡀ ࡋࡏ | J ࡅࡏ :2ࡋࡏ | ACD ࡇࡓࡕࡀࡁࡀ :ࡉࡀࡓࡕࡀࡁࡀ | J ࡅࡏ :1ࡋࡏ | AC ࡍࡊࡅࡀࡔ; D ࡁࡊࡅࡀࡔ; GH ࡍࡊࡅࡀࡔࡅ; I‬‬

‫‪I ࡍࡅࡄࡋࡊࡅࡋ ࡍࡅࡍࡅࡓࡄࡀࡆ :ࡍࡅࡄࡋࡊࡅࡋ ࡍࡍࡅࡉࡓࡄࡀࡆ | GHJ ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 8 ACD ࡍࡅࡄࡉࡀࡊࡕࡅࡃ ࡋࡏ :ࡍࡅࡄࡉࡀࡊࡕࡅࡃࡋ | H ࡀࡉࡈࡂࡀࡋ :ࡀࡉࡈࡉࡀࡋ | GHJ ࡍࡅࡕࡉࡋࡉࡎࡅ :ࡍࡅࡕࡉࡋࡎࡅ 7‬‬

‫;ࡆࡀࡄࡓࡅࡍ ࡅࡊࡋࡄࡅࡍ ‪GK ࡀࡐࡉࡍࡊࡀ; J ࡐࡇࡍࡊࡀ :ࡍࡐࡉࡍࡊࡀ | D ࡇࡕࡀࡅࡋ ࡍࡅࡕࡀ; HIJ ࡇࡕࡀࡅࡋ ࡍࡉࡕࡀ; K ࡇࡕࡀࡅࡋࡀ ࡍࡅࡕࡀ :ࡇࡕࡀࡅࡋࡀ ࡍࡉࡕࡀ | H ࡇࡋࡀࡒ ࡋࡏ :ࡇࡋࡀࡒࡋ 9 BGHJK‬‬ ‫‪ࡕࡀࡅࡄ :ࡕࡉࡅࡄ 12 J ࡀࡉࡋࡉࡓࡌࡀ :ࡇࡋࡉࡓࡌࡀ 11 B ࡍࡀࡌ :ࡍࡀࡌࡖ | ACDI ࡍࡉࡃࡀࡉࡀࡋࡅ :ࡀࡉࡃࡀࡉࡀࡋࡅ | GHJ ࡇࡋࡉࡉࡀࡔࡌࡅ; I ࡇࡋࡉࡋࡉࡀࡔࡌ; K ࡇࡋࡉࡉࡀࡔࡌࡅ ࡇࡋࡉࡋࡉࡀࡔࡌ :ࡇࡋࡉࡋࡉࡀࡔࡌࡅ 10‬‬ ‫‪J ࡊࡀࡕࡀࡅࡋࡀࡋࡅ :ࡊࡀࡕࡀࡅࡋࡀࡋࡅ | GJK ࡀࡁࡓࡀࡋ; HI ࡍࡀࡁࡓࡀࡋ :ࡍࡀࡁࡓࡀࡋ | J ࡊࡀࡁࡓࡀࡋ :ࡊࡀࡁࡓࡀࡋࡅ 13 B ࡀࡉࡌࡂࡀࡁ; G ࡇࡌࡂࡀࡁ :ࡀࡌࡂࡀࡁ | BGJK ࡇࡋࡀࡒࡋ :ࡊࡀࡋࡀࡒࡋ | ACD‬‬ ‫;ࡅࡋࡀࡋࡅࡀࡕࡀࡋࡀࡊ ‪:ࡇࡋࡉࡆࡀࡄ 15 ACD ࡀࡉࡃࡉࡑࡀ ࡋࡏ; I ࡀࡉࡃࡉࡑࡀࡋࡏ :ࡀࡉࡃࡉࡑࡀࡋ | >ACD :ࡊࡀࡁࡓࡀ | BGJK ࡀࡓࡉࡀࡒࡌࡀࡋࡅ :ࡀࡓࡉࡀࡒࡌࡀࡋ 14 D ࡀࡍࡉࡁ :ࡀࡍࡉࡉࡁࡀ | ACD ࡊࡀࡋࡀࡕࡀࡋࡅ; I‬‬ ‫‪ࡋࡏ; I ࡍࡅࡄࡉࡀࡊࡕࡅࡃࡋࡏ :ࡍࡅࡄࡉࡀࡊࡕࡅࡃࡋ | J ࡀࡕࡄࡀࡁࡅ :ࡀࡉࡕࡄࡀࡁࡅ | B ࡀࡉࡌࡄࡀࡔࡅ; GHK ࡀࡉࡓࡄࡀࡔࡅ; J ࡀࡓࡄࡀࡔࡅ :ࡀࡉࡌࡄࡀࡔ | >BGJK; I ࡀࡉࡃࡉࡑࡀ :ࡀࡉࡃࡉࡑࡀ | >D‬‬ ‫ࡃࡅࡕࡊࡀࡉࡄࡅࡍ ‪GJK ࡀࡌࡄࡑࡀࡅ :ࡀࡌࡄࡑࡀ 18 H ࡕࡊࡉࡔࡀࡌ ࡀࡋࡅ :ࡕࡊࡉࡔࡀࡌࡀࡋࡅ | ADH ࡊࡀࡋࡀࡌࡉࡋ; C ࡊࡀࡋࡀࡌࡀࡋ; J ࡊࡉࡋࡀࡌࡀࡋ :ࡊࡀࡋࡀࡌࡋ 17 ACD ࡀࡃࡉࡑࡀ :ࡀࡉࡃࡉࡑࡀ 16 ACD‬‬ ‫;ࡉࡑࡄࡌࡀ ‪ACD‬‬

Translation | 201

38:86 – 39:18

90

He will lift them up in thrones659

beneath stainless banners.”

The Seven were defeated,

and the stranger remained victorious.

The man of proven righteousness won,

and he led his entire nation to victory.

The triumphant Life speaks,

and the man who went here triumphs!

In the name of the Great Life,

may the sublime light be magnified!

39. It is the pure fisher’s voice,

which calls and teaches in the marshes,

and it tells the fish of the seas, “Set the group aright,

rise up to the surface of the water,

so that your strength may double. 5 Beware for me the fishers of fish,

the fishers who look over the Jordan.660

Shelmey and Nedbey curse them,

so go back and stay a league661 behind me,

and fish curse their nets,662

so revile them in their places.”

As the fisher said this,663

he admonished all of them,

the fishers who heard his voice.

They come and gather near him.

10 They begin to question him,

not knowing whence he came.

They say to him, “Where were you, fisher,

whose voice we do not hear in the marsh,

and whose vessel is not like our vessels,

and she has not accompanied you among (us)?664

Your vessel is not sealed with pitch,

and you are not like this world’s fishers.”

15 Seeing him, the fishers blush,665

become ashamed, and stand in their places.

The fishers say to him, “For what reason do you fish but not catch?

Your ship is not like our ship;

It shines like the sun in the night.

659 BGHIJK “He shall put up thrones.” I has been emended to “He will lift them up in thrones.” 660 H replaces də-šāqpi ‘looking down’ with də-zāqpi ‘rising.’ 661 Unclear. Either əl abāṯrey ‘to my back’ or əl parsā ‘for a Persian mile’ could be an interpolation. J has “stay either behind me or a league.” 662 H “their nets seize fish.” 663 GHJ “so.” 664 Unclear. ACD have “and it has not brought you among us.” I has been emended to reflect the reading in ACD. 665 GHJK “stay awake.” “The fishers” is missing from BGIJK.

202 | Text

[162]

[163]

ࡀࡍࡉࡀࡔ ࡀࡉࡔࡁࡀࡓࡃ ࡇࡁࡃࡉࡍࡂࡅ ࡉࡀࡌࡋ ࡉࡀࡌ ࡀࡍࡉࡉࡁ ࡀࡋࡆࡀ ࡊࡀࡁࡓࡀࡅ ࡀࡉࡓࡁࡀࡕࡅ ࡀࡉࡃࡀࡃࡄ ࡀࡍࡉࡈࡀࡓࡖ ࡇࡁࡕࡉࡋ ࡀࡉࡅࡉࡓࡅ ࡀࡉࡎࡅࡀࡄ ࡀࡉࡒࡄࡀࡓࡕࡉࡌࡅ ࡀࡍࡉࡍࡅ ࡇࡋࡉࡆࡀࡄࡖ ࡀࡓࡀࡃ ࡊࡀࡁࡓࡀࡁ ࡀࡒࡉࡆ‖ࡖ ࡀࡉࡓࡅࡀࡄࡁ ࡓࡍࡀࡄࡍࡀࡖ ࡍࡀࡊࡀࡅࡎࡅ ࡓࡀࡃࡄࡀࡋ ࡇࡅࡀࡂࡁ ࡑࡀࡑࡅࡀࡂࡅ ࡀࡉࡓࡅࡏࡖ ࡀࡍࡉࡍࡅࡋ ࡇࡋࡉࡅࡀࡄ ࡊࡀࡋࡕࡉࡋ ࡀࡒࡋࡐࡉࡅ ࡀࡔࡂࡍࡀࡅ ࡊࡀࡋࡕࡉࡋ ࡀࡉࡓࡉࡕࡅ ࡀࡑࡉࡑࡉ ࡀࡈࡂࡀࡋ ࡀࡍࡉࡍࡅࡖ ࡀࡉࡑࡁࡀࡋࡅ ࡍࡅࡋࡓࡀࡌࡍࡉࡖ ࡀࡃࡉࡑࡀ ࡋࡉࡋࡀࡌ ࡉࡀࡌࡀࡃࡅࡒ ࡍࡌ ࡋࡀࡆࡏ ࡌࡀࡋࡔࡀࡓࡅࡏࡖ ࡀࡁࡓࡅࡄ ࡏࡄ ࡉࡀࡕࡌࡀࡖ ࡍࡊࡅࡉࡀࡌࡏ ࡋࡏ ࡀࡉࡅࡋࡉࡀࡔ ࡍࡀࡊࡀࡅࡎ ࡇࡁࡕࡏ ࡀࡉࡒࡉࡃ ࡀࡁࡓࡀ ࡀࡕࡀࡉࡓࡉࡔࡅ ࡀࡉࡃࡀࡓࡖ ࡀࡂࡉࡍࡀ ࡇࡋࡉࡓࡌࡀ ࡊࡀࡋ ࡀࡉࡂࡎࡀࡖ ࡀࡃࡉࡑࡀࡋ ࡍࡀࡋࡒࡅࡁࡔࡉࡕ ࡍࡀࡁࡅࡀࡄࡅ ࡍࡀࡉࡀࡈࡀࡄ ࡍࡀࡋࡏ ࡕࡅࡈࡀࡌࡁ ࡀࡉࡅࡄࡉࡕ

ࡓࡀࡉࡀࡁ ࡀࡓࡉࡌࡂ ࡊࡀࡁࡓࡀ ࡉࡀࡌࡁ ࡀࡋࡆࡀ ࡍࡀࡁࡓࡀ ࡍࡀࡌࡂࡀࡖ ࡍࡀࡋࡉࡃ ࡀࡍࡉࡉࡀࡒ ࡀࡆࡂࡅࡓࡖ ࡀࡕࡋࡐࡀ ࡍࡅࡁࡕࡏ ࡀࡃࡉࡑࡀ ࡊࡀࡋࡉࡃ ࡀࡕࡉࡊࡀࡀࡆ ࡊࡀࡋࡉࡌࡀࡃࡖ ࡀࡉࡃࡉࡑࡀ ࡍࡀࡋࡉࡆࡀࡄࡀࡋ ࡀࡃࡉࡑࡀࡋ ࡀࡋࡀࡌ ࡀࡉࡓࡉࡒࡎ ࡀࡋࡔࡀ ࡇࡁࡕࡉࡋ ࡊࡀࡕࡉࡋࡎ ࡀࡊࡋࡍࡉࡖ ࡇࡁࡕࡉࡋ ࡀࡉࡄࡔࡀ ࡀࡐࡕࡅࡂࡁ ࡕࡉࡈࡂࡀࡋ ࡊࡀࡋࡆࡏࡖ ࡀࡃࡉࡑࡀࡖ ࡍࡀࡀࡌ ࡕࡉࡉࡏࡓࡃࡀࡋࡅ ࡀࡉࡌ ࡁࡉࡋࡀࡔࡀࡋ ࡊࡀࡋࡆࡏ ࡀࡉࡃࡉࡑࡀ ࡓࡀࡌࡀ ࡍࡉࡆࡀࡄ ࡗ ࡀࡉࡃࡉࡑࡀ ࡉࡍࡀࡁࡅ ࡀࡉࡃࡉࡑࡀ ࡉࡀࡄࡀ ࡍࡊࡅࡉࡀࡕࡀࡌࡋ ࡒࡅࡋࡎ ࡋࡉࡆࡏ ࡍࡅࡄࡆ ࡀࡉࡋࡀࡃࡀࡉࡖ ࡍࡊࡅࡅࡁࡀࡋ ࡉࡀࡋࡏ ࡀࡉࡅࡋࡉࡀࡔ ‖ ࡀࡁࡓࡀࡁ ࡀࡃࡉࡑࡀ ࡀࡃࡄࡖ ࡇࡋࡅࡓࡀࡌࡀ ࡀࡉࡓࡉࡒࡎࡅ ࡇࡅࡀࡂࡁ ࡌࡉࡉࡀࡒࡅ ࡌࡀࡋࡔࡀࡓࡅࡏࡖ ࡀࡒࡓࡀࡋ ࡇࡋࡉࡎࡉࡐࡀ ࡀࡉࡅࡓࡒࡔࡀࡁࡅ ࡀࡉࡅࡌࡉࡔ ࡍࡉࡆࡀࡄ ࡗ ࡌࡀࡄࡀࡓࡕࡅ ࡁࡅࡕࡅ ࡍࡀࡋࡏ ࡎࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡀࡃࡁࡀ ࡍࡍࡉࡀ

:ࡍࡀࡋࡉࡃ | ACD ࡀࡍࡉࡒ :ࡀࡍࡉࡉࡀࡒ 21 J ࡇࡋࡆࡀ :2ࡀࡋࡆࡀ | J ࡍࡀࡁࡓࡀࡅ :ࡊࡀࡁࡓࡀࡅ | ACDI ࡀࡉࡌࡁ :ࡉࡀࡌࡁ | J ࡇࡋࡆࡀ :1ࡀࡋࡆࡀ 20 H ࡀࡉࡍࡉࡀࡔ :ࡀࡍࡉࡀࡔ | AC ࡀࡉࡔࡁࡀࡓࡃࡀ :ࡀࡉࡔࡁࡀࡓࡃ 19

ࡀࡕࡀࡉࡊࡀࡀࡆ :ࡀࡕࡉࡊࡀࡀࡆ 23 H ࡀࡉࡁࡕࡉࡋ :ࡇࡁࡕࡉࡋ | D ࡉࡀࡎࡅࡀࡄ; G ࡀࡉࡎࡅࡀࡄࡅ; H ࡀࡎࡅࡀࡄ :ࡀࡉࡎࡅࡀࡄ | >D :ࡀࡕࡋࡐࡀ 22 J ࡇࡓࡁࡀࡕࡅ :ࡀࡉࡓࡁࡀࡕࡅ | J ࡍࡀࡌࡂࡖ :ࡍࡀࡌࡂࡀࡖ | D ࡊࡀࡋࡉࡃ ࡀࡉࡁࡓࡀࡁ :ࡊࡀࡁࡓࡀࡁ | D ࡀࡉࡒࡉࡆࡖ; J ࡀࡒࡉࡆ :ࡀࡒࡉࡆࡖ | AC ࡍࡀࡋࡆࡀࡄࡀࡋ; D ࡇࡋࡉࡆࡀࡄࡀࡋ; G ࡊࡀࡋࡉࡆࡀࡄࡀࡋ :ࡍࡀࡋࡉࡆࡀࡄࡀࡋ 24 JK ࡀࡉࡒࡄࡀࡓࡕࡉࡌ :ࡀࡉࡒࡄࡀࡓࡕࡉࡌࡅ | JK ࡀࡉࡃࡉࡑࡀ :ࡀࡃࡉࡑࡀ | J K ࡓࡑࡉࡍࡀࡖ :ࡓࡍࡀࡄࡍࡀࡖ | JK ࡍࡀࡊࡀࡅࡎ :ࡍࡀࡊࡀࡅࡎࡅ | H ࡇࡓࡀࡌ; JK ࡀࡉࡋࡀࡌ :ࡀࡋࡀࡌ | B ࡀࡉࡒࡉࡓࡎ; C ࡀࡉࡓࡀࡒࡎ; J ࡀࡒࡉࡓࡎ :ࡀࡉࡓࡉࡒࡎ 25 ACD ࡀࡁࡓࡀࡁ; G ࡇࡁࡓࡀࡁ; HJK ACD ࡍࡀࡑࡅࡀࡂࡅ; J ࡀࡑࡕࡑࡅࡀࡂࡅ :ࡑࡀࡑࡅࡀࡂࡅ | G ࡊࡀࡁࡕࡉࡋ; J ࡀࡉࡁࡕࡉࡋ :ࡇࡁࡕࡉࡋ | AC ࡊࡀࡕࡉࡋࡎࡀ; B ࡊࡀࡕࡉࡋࡀࡎ; GHIK ࡊࡀࡕࡉࡋࡉࡎ; J ࡊࡀࡕࡉࡋࡉࡎࡀ :ࡊࡀࡕࡉࡋࡎ 26 B ࡓࡍࡉࡄࡍࡀࡖ; H ࡀࡍࡉࡍࡅ ࡋࡏ :ࡀࡍࡉࡍࡅࡋ | BGJK ࡇࡋࡉࡅࡀࡄࡖ :ࡇࡋࡉࡅࡀࡄ | AD ࡀࡊࡋࡍࡉ :ࡀࡊࡋࡍࡉࡖ | J ࡀࡉࡁࡕࡉࡋ :ࡇࡁࡕࡉࡋ | D ࡀࡉࡄࡔ; G ࡀࡉࡄࡅࡔࡀ; J ࡇࡄࡔࡀ :ࡀࡉࡄࡔࡀ 27 D ࡓࡀࡃࡀࡄࡀࡋ :ࡓࡀࡃࡄࡀࡋ B ࡀࡔࡉࡒࡍࡀࡅ; GHJK ࡀࡕࡋࡐࡀࡅ ࡀࡔࡀࡒࡍࡀࡅ :ࡀࡒࡋࡐࡉࡅ ࡀࡔࡂࡍࡀࡅ | H ࡇࡐࡕࡅࡂࡁ :ࡀࡐࡕࡅࡂࡁ | B ࡀࡋࡆࡏࡖ :ࡊࡀࡋࡆࡏࡖ 28 ACDG ࡀࡉࡓࡅࡏ; I ࡀࡉࡓࡅࡏࡖ; J ࡀࡉࡓࡏ :ࡀࡉࡓࡅࡏࡖ >ABCD; I ࡊࡀࡋࡕࡉࡋ ࡀࡉࡓࡉࡕࡅ ࡀࡑࡉࡑࡉ ࡀࡃࡉࡑࡀࡖ ࡍࡀࡀࡌ ࡕࡉࡏࡓࡃࡀࡋࡅ :ࡊࡀࡋࡕࡉࡋ ࡀࡉࡓࡉࡕࡅ ࡀࡑࡉࡑࡉ ࡀࡃࡉࡑࡀࡖ ࡍࡀࡀࡌ ࡕࡉࡉࡏࡓࡃࡀࡋࡅ | HK ࡕࡉࡏࡓࡃࡏࡀࡋࡅ; J ࡕࡀࡓࡃࡀࡋࡅ :ࡕࡉࡉࡏࡓࡃࡀࡋࡅ 29 :ࡀࡉࡃࡉࡑࡀ | GHJK ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 31 H ࡀࡍࡉࡍࡅ :ࡀࡍࡉࡍࡅࡖ | D ࡀࡉࡁࡑࡀࡀࡋࡅ :ࡀࡉࡑࡁࡀࡋࡅ | I ࡁࡉࡋࡀࡔࡀࡋ; J ࡁࡉࡋࡔࡀࡋ :ࡁࡉࡋࡀࡔࡀࡋ 30 J ࡊࡉࡋࡕࡉࡋ :ࡊࡀࡋࡕࡉࡋ | HK ࡀࡍࡉࡀࡌ :ࡍࡀࡀࡌ :ࡉࡀࡌࡀࡃࡅࡒ | GHJK ࡋࡉࡆࡏ :ࡋࡀࡆࡏ | C ࡀࡉࡃࡀࡉࡑࡀ :2ࡀࡉࡃࡉࡑࡀ | A ࡍࡉࡉࡁ; C ࡍࡉࡁ; D ࡀࡍࡉࡉࡁ :ࡉࡍࡀࡁࡅ 32 J ࡍࡅࡋࡓࡀࡌࡖ :ࡍࡅࡋࡓࡀࡌࡍࡉࡖ | ACD ࡀࡉࡃࡉࡑࡀ :ࡀࡃࡉࡑࡀ | ACDJ ࡀࡃࡉࡑࡀ :ࡉࡀࡋࡏ 34 C ࡌࡀࡋࡔࡀࡓࡅࡏ :ࡌࡀࡋࡔࡀࡓࡅࡏࡖ | ACD ࡍࡊࡅࡉࡀࡕࡀࡌ ࡋࡏࡅ ࡀࡕࡀࡌࡋ :ࡍࡊࡅࡉࡀࡕࡀࡌࡋ | B ࡒࡉࡋࡎ :ࡒࡅࡋࡎ | B ࡋࡀࡆࡏ; >H :ࡋࡉࡆࡏ 33 BGHJ ࡍࡀࡌࡀࡃࡅࡒ; K ࡊࡀࡌࡀࡃࡅࡒ :ࡍࡊࡅࡉࡀࡌࡏ | >B; GHK ࡏࡋ; I ࡋࡏ :ࡋࡏ | B ࡀࡋࡉࡀࡔ; GH ࡅࡋࡉࡀࡔ; J ࡇࡋࡉࡀࡔ :2ࡀࡉࡅࡋࡉࡀࡔ | AC ࡀࡉࡋࡉࡃࡀࡉࡖ :ࡀࡉࡋࡀࡃࡀࡉࡖ | B ࡍࡊࡅࡁࡀࡋ; J ࡍࡊࡅࡅࡁࡀ ࡋࡏ :ࡍࡊࡅࡅࡁࡀࡋ | J ࡀࡋࡏ J ࡀࡉࡌࡉࡃ :ࡀࡉࡒࡉࡃ | G ࡇࡁࡓࡀࡁ :ࡀࡁࡓࡀࡁ | B ࡇࡋࡀࡅࡓࡌࡀ; D ࡇࡋࡅࡓࡀࡌ; J ࡀࡉࡋࡓࡀࡌࡀ :ࡇࡋࡅࡓࡀࡌࡀ 35 >JK :ࡏࡄ | >ACD; J ࡀࡕࡌࡀࡖ; K ࡀࡉࡕࡌࡀࡖ :ࡉࡀࡕࡌࡀࡖ | C ࡍࡊࡅࡉࡀࡌࡀ ࡀࡉࡃࡀࡓࡖ ࡀࡂࡉࡍࡀ | J ࡀࡉࡒࡉࡓࡎࡅ :ࡀࡉࡓࡉࡒࡎࡅ 36 AC ࡍࡀࡊࡅࡅࡎ; D ࡍࡀࡊࡀࡉࡎ; J ࡍࡀࡊࡀࡎ :ࡍࡀࡊࡀࡅࡎ | G ࡇࡁࡕࡏࡋ ࡇࡁࡕࡏ; HJ ࡇࡁࡕࡉࡋ ࡇࡁࡕࡏ; I ࡀࡉࡁࡕࡏࡋ ࡇࡁࡕࡏ :ࡇࡁࡕࡏ | BGHK ࡀࡉࡌࡀࡃ; ࡀࡉࡅࡓࡒࡔࡀࡁ :ࡀࡃࡉࡑࡀࡋ ࡀࡉࡅࡓࡒࡔࡀࡁࡅ | >J :ࡀࡉࡅࡌࡉࡔ 38 B ࡀࡕࡀࡉࡓࡉࡔ ࡀࡉࡌࡀࡃࡖ ࡀࡂࡉࡀࡅ; GHJK ࡀࡕࡀࡉࡓࡉࡔ ࡀࡉࡓࡀࡃࡖ ࡀࡂࡉࡍࡀ; I ࡀࡕࡀࡉࡓࡉࡔࡅ ࡀࡉࡃࡀࡓࡀࡉࡓࡀࡃࡖ ࡀࡂࡉࡍࡀ :ࡀࡕࡀࡉࡓࡉࡔࡅ >BGHJK; I ࡍࡀࡋࡏ :ࡍࡀࡋࡏ | J ࡎࡅࡄ ࡀࡁࡀࡉࡀࡄ; K ࡎࡅࡄࡖ ࡀࡎࡀࡉࡀࡄ :ࡎࡅࡄ 39 >ACD :ࡊࡀࡋ | BD ࡀࡉࡃࡉࡑࡀࡋ ࡀࡉࡅࡓࡉࡒࡔࡀࡁࡅ; GH ࡀࡃࡉࡑࡀࡋ ࡀࡉࡅࡓࡉࡒࡔࡀࡁ; JK ࡀࡃࡉࡑࡀࡋ D ࡀࡕࡅࡈࡀࡌࡁ :ࡕࡅࡈࡀࡌࡁ | >BGHJK; I ࡊࡀࡋࡉࡃ :ࡊࡀࡋࡉࡃ | J ࡊࡉࡃࡁࡀ :ࡊࡀࡃࡁࡀ 40 GH ࡌࡀࡄࡀࡓࡕࡏࡅ :ࡌࡀࡄࡀࡓࡕࡅ | B ࡁࡉࡕࡅ :ࡁࡅࡕࡅ

20

25

30

35

40

Translation | 203

39:19 – 39:40

Your vessel is perfect in the air, 20 Our vessel goes by water,

but your vessel moves between the waters.

The reeds of our marsh,

which rustle together and break,

within them is an empty acre,666

in which there are no cisterns or fountains.

Your purifier,667 fisher, is the type

that fish see and flee far away.

We never see fishers that resemble you,

in whose vessel the wind dwells.

25 The fisher steered the sail-yard668

30

and sublime banners are unfurled on it.

and the tiller that brings light669 to the marshes.

There is no cable in your cast net,

and no draw-string encircles it.

It has no rocks that will be

an artifice for the fish of the marsh pools

whom your cord has taken in its snare,

and you have neither cudgel nor axe,670

and you have not brought a fisher’s tools,

you have neither chum671 nor poisons.672

Your cord does not lie still in the water,

and it is not submerged to snatch fish.”

When the fishers said this,

the fisher spoke, saying to them:

“My fishing brothers and sons,

get out of my sight!

Flee, get out, go up to your town,

the ruin of Jerusalem!

Ask your father, who knows me, about me!

Ask your mother, who is my maidservant, about me!

35 Tell her, ‘There is one fisher in the vessel,

and standing within it is a sail-yard,674

he has the four winds as a tiller,673 a scourge of afflictions and liberations.675

They will destroy the land of Jerusalem.”

40

When they heard and recognized

the fisher who went there, they say to him,

“Pity us,676 have mercy and be compassionate!

May you forgive our sins and debts!

We are your servants,

may you be lenient with us!

666 Unclear. In place of paltā d-rogzā ‘a spear of wrath,’ possibly read paltərā sriqā or d-riqān. 667 Unclear. The word zakeytā is possibly an archaicizing form of dakeytā ‘purifier.’ 668 Unclear. Literally “the sail-yard steers the fisher.” 669 Reading nanhar in place of nahnar or nāṣar. 670 GHJK “spear.” 671 In place of ṣiṣi ‘blossoms (?),’ read ṣehni, a dish made with chopped fish. 672 Unclear, but certainly not “gates.” Perhaps from the root t-r-y ‘to soak,’ in reference to poisons (like horsebane and jimson weed) that are soaked in the water to stupefy fish. This entire line is missing from ABCD, the oldest extant manuscripts; it appears in I as well, but is understruck. 673 The word diqi ‘cauldrons’ is evidently a hypercorrect form of ziqi ‘winds.’ BGHJK have “they resemble” instead of “winds.” 674 J “empty spaces.” 675 Unclear, but perhaps involving the reanalysis of negdā rādi ‘a flowing channel’ as neygā d-rādi. This text is based on the variants from ACD. B has “resembles liberations,” and GHIJK have “takes liberations” in place of “afflictions and liberations.” In I, “takes” is understruck and replaced with “afflictions.” Superficially, neygā d-rādi w-šeryātā resembles nargā rabbā d-šeryātā ‘great axe of liberations.’ 676 BGHJK have “have pity,” omitting “us.” J has “Sinner, have pity.” K has “Compassionate one, have pity.”

‫‪204 | Text‬‬

‫ࡀࡉࡍࡍ ࡌࡉࡆࡃࡀࡄࡓࡉࡉࡍࡍ ࡁࡅࡍࡀࡍࡊ‬ ‫ࡀࡁࡃࡉࡀ ࡄࡀࡅࡉࡉࡍࡍ ࡖࡕࡀࡓࡌࡉࡃࡀࡊ‬ ‫ࡒࡀࡉࡌࡉࡉࡍࡍ ࡅࡌࡉࡆࡃࡀࡄࡓࡉࡉࡍࡍ‬

‫ࡖࡋࡀࡁࡀࡀࡑࡓ ࡌࡉࡀࡍࡉࡄࡅࡍ ࡄࡃࡀ‬ ‫ࡖࡔࡅࡌࡀࡊ ࡁࡅࡊࡔࡈࡀ ࡃࡀࡓࡊࡉࡀ‬ ‫ࡁࡅࡊࡋࡄࡅࡍ ࡖࡔࡅࡌࡀࡊ ࡃࡉࡋࡀࡊ ࡃࡀࡓࡊࡉࡀ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

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‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡅࡁࡔࡅࡌࡇ ࡖࡅࡊࡔࡈࡀ ࡉࡀࡒࡓࡀ‬

‫ࡏࡅࡕࡓࡀ ࡌࡍ ࡋࡄࡉࡋ ࡃࡀࡓࡉࡔ‬ ‫ࡀࡌࡓࡀࡋࡇ‬ ‫ࡌࡀࡍ ࡀࡀࡍࡕ ࡌࡍ ࡏࡅࡕࡓࡉࡀ ‖‬ ‫ࡀࡌࡀࡓࡀࡍࡋࡇ‬ ‫ࡀࡁࡂࡀࡍ ࡄࡉࡉࡀ ࡏࡋࡉࡊ‬ ‫ࡀࡀࡍ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ‬ ‫ࡒࡅࡓࡉࡐࡃࡀ ࡀࡀࡍ ࡖࡀࡐࡓࡆࡋࡀ‬ ‫ࡌࡀࡎࡂࡉࡀ ࡀࡌࡓࡀࡋࡇ‬ ‫ࡎࡍࡅࡁ ࡌࡉࡀࡍࡉ ࡃࡀࡄࡁࡀ ࡓࡄࡉࡌࡀ‬ ‫ࡅࡆࡌࡅࡓࡋࡉࡀ ࡌࡍ ࡆࡌࡀࡓࡀࡊ ࡔࡀࡉࡍࡀ‬ ‫ࡀࡌࡀࡓࡀࡍࡋࡇ‬ ‫ࡀࡀࡍ ࡏࡅࡕࡓࡀ ࡀࡀࡍ ࡆࡓࡉࡆࡀ‬ ‫ࡀࡕࡉࡕ ࡌࡉࡁࡊࡀࡔ ࡄࡔࡅࡀࡊ‬ ‫ࡏࡅࡕࡓࡀ ࡀࡀࡍ ࡆࡓࡉࡆࡀ‬ ‫ࡏࡅࡕࡓࡀ ࡀࡀࡍ ࡆࡓࡉࡆࡀ‬ ‫ࡏࡅࡕࡓࡀ ࡀࡀࡍ ࡆࡓࡉࡆࡀ‬ ‫ࡏࡅࡕࡓࡀ ࡀࡀࡍ ࡆࡓࡉࡆࡀ‬

‫ࡅࡓࡅࡄࡀ ࡀࡉࡍࡀࡋࡇ ࡌࡍ ࡕࡉࡓࡉࡀ ࡖࡄࡔࡅࡊ‬

‫ࡖࡆࡀࡓࡆࡅࡍ ࡄࡉࡉࡀ ࡅࡔࡀࡃࡓࡅࡍ‬ ‫ࡌࡀࡋࡀࡊ ࡖࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡉࡀ‬ ‫ࡖࡄࡀࡉࡋࡀࡉ ࡏࡋࡀࡅࡀࡉࡅࡊࡍ ࡒࡔࡉࡀ‬ ‫ࡖࡌࡍ ࡏࡅࡕࡓࡉࡀ ࡅࡊࡋࡄࡅࡍ ࡆࡓࡉࡆࡀࡍ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫ࡖࡄࡀࡆࡉࡍ ࡒࡀࡋࡀࡊ ࡁࡀࡎࡉࡌ ࡅࡄࡉࡍࡀࡊࡊ ࡄࡋࡉࡀ‬

‫]‪[164‬‬

‫ࡓࡅࡄࡀ ࡁࡉࡔࡕࡀ ࡓࡅࡄࡀ ࡄࡀࡔࡀࡁࡕࡀ ࡋࡁࡉࡔ‬ ‫ࡀࡀࡍ ࡒࡅࡓࡉࡐࡃࡀ ࡖࡀࡐࡓࡆࡋࡀ‬ ‫ࡖࡄࡔࡅࡀࡊ ࡉࡊࡁࡔࡉࡕ‬ ‫ࡅࡀࡊࡎࡀࡐ ࡖࡉࡀࡒࡉࡓ ࡌࡍ ࡆࡀࡅࡀ ࡅࡁࡉࡍࡀ‬

‫ࡖࡀࡎࡂࡉࡕ ࡋࡎࡀࡄࡓࡉࡀ‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫‪D ࡊࡍࡀࡁࡀࡁ :ࡊࡍࡀࡍࡅࡁ | I ࡍࡍࡏࡀ; J ࡍࡉࡍࡏࡀ :ࡍࡍࡉࡀ 41‬‬

‫‪ࡀࡉࡊࡓࡀࡃ ࡀࡈࡔࡊࡅࡁ ࡊࡀࡌࡅࡔࡖ ࡊࡀࡃࡉࡌࡓࡀࡕࡖ ࡍࡍࡉࡉࡅࡀࡄ ࡀࡉࡃࡁࡀ ࡀࡃࡄ ࡍࡅࡄࡉࡍࡀࡉࡌ ࡓࡑࡀࡀࡁࡀࡋࡖ ࡊࡍࡀࡍࡅࡁ 43–41‬‬

‫ࡒࡀࡉࡌࡉࡉࡍࡍ ࡅࡌࡉࡆࡃࡀࡄࡓࡉࡉࡍࡍ‪:ࡍࡍࡉࡉࡅࡀࡄ 42 J ࡀࡑࡓࡀࡁࡉࡋࡖ :ࡓࡑࡀࡀࡁࡀࡋࡖ 41 I ࡍࡍࡉࡉࡓࡄࡀࡃࡆࡉࡌࡅ ࡍࡍࡉࡉࡌࡉࡀࡒ ࡀࡉࡊࡓࡀࡃ ࡀࡈࡔࡊࡅࡁ ࡊࡀࡌࡅࡔࡖ ࡊࡀࡃࡉࡌࡓࡀࡕࡖ ࡍࡍࡉࡉࡅࡀࡄ ࡀࡉࡃࡁࡀ ࡀࡃࡄ ࡍࡅࡄࡉࡍࡀࡉࡌ ࡓࡑࡀࡀࡁࡀࡋࡖ ࡊࡍࡀࡍࡅࡁ; >K :‬‬

‫ࡀࡉࡍࡍ ‪C ࡀࡊࡉࡀࡆࡅ; I ࡍࡊࡉࡀࡆࡅ :ࡍࡊࡉࡀࡆ | C ࡍࡉࡉࡀࡕࡔࡌ :ࡍࡉࡉࡀࡕࡔࡉࡌ 44 >BGH; I ࡊࡀࡋࡉࡃ :ࡊࡀࡋࡉࡃ | C ࡍࡍࡀࡉࡌࡉࡀࡒ; J ࡍࡍࡉࡀࡌࡉࡀࡒ :ࡍࡍࡉࡉࡌࡉࡀࡒ 43 C ࡊࡀࡌࡅࡔࡀࡖ :ࡊࡀࡌࡅࡔࡖ | J‬‬

‫;ࡆࡀࡉࡊࡍ ‪ࡊࡊࡀࡍࡀࡄࡅ; J ࡊࡊࡀࡍࡀࡄ :ࡊࡊࡀࡍࡉࡄࡅ 3 AC ࡊࡀࡅࡔࡄ; D ࡊࡅࡔࡄ :ࡊࡅࡔࡄࡖ | BGHJ ࡀࡄࡅࡓ; C ࡀࡉࡄࡅࡓࡅ :ࡀࡄࡅࡓࡅ | J ࡀࡉࡓࡕࡅࡏ :ࡀࡓࡕࡅࡏ 1 G ࡊࡏࡀࡆࡅ :ࡀࡊࡉࡀࡆࡅ | ABD‬‬ ‫‪:ࡀࡋࡆࡓࡐࡀࡖ ࡍࡀࡀ ࡀࡃࡐࡉࡓࡅࡒ 7 ACD ࡀࡋࡆࡓࡐࡀࡖ ࡀࡓࡐࡉࡓࡅࡒ; J ࡀࡋࡆࡓࡐࡀࡖ ࡍࡀࡀ ࡀࡃࡐࡉࡓࡅࡒ ࡍࡀࡀ :ࡀࡋࡆࡓࡐࡀࡖ ࡀࡃࡐࡉࡓࡅࡒ ࡍࡀࡀ 6 >AC :ࡔࡉࡁࡋ ࡀࡕࡁࡀࡔࡀࡄ ࡀࡄࡅࡓ ࡀࡕࡔࡉࡁ ࡀࡄࡅࡓ 5 I‬‬ ‫ࡀࡀࡍ ࡒࡅࡓࡉࡐࡃࡀ ࡀࡀࡍ ࡖࡀࡐࡓࡆࡋࡀ ‪BHI ࡁࡉࡍࡎ :ࡁࡅࡍࡎ 9 J ࡇࡋࡉࡓࡌࡀ :ࡇࡋࡀࡓࡌࡀ 8 I ࡊࡀࡅࡔࡄࡖ; J ࡊࡀࡅࡔࡄ :ࡊࡀࡅࡔࡄࡖ | ACD ࡀࡋࡆࡓࡐࡀࡖ ࡍࡀࡀ ࡀࡓࡐࡉࡓࡅࡒ; I ࡀࡋࡆࡓࡐࡀࡖ ࡍࡀࡀ ࡀࡃࡐࡉࡓࡅࡒ; J‬‬ ‫ࡌࡉࡀࡍࡉ‪:ࡊࡀࡅࡔࡄ | BJ ࡔࡉࡊࡁࡉࡌ :ࡔࡀࡊࡁࡉࡌ | ACDI ࡕࡉࡕࡏ :ࡕࡉࡕࡀ 13 BCH ࡀࡓࡕࡅࡏ; I ࡍࡀࡀ ࡀࡓࡕࡅࡏ; J ࡍࡀࡀ ࡀࡉࡓࡕࡅࡏ :ࡍࡀࡀ ࡀࡓࡕࡅࡏ 12 ACDI ࡀࡁࡄࡀࡆ :ࡀࡁࡄࡀࡃ | J ࡍࡇࡉࡌ :‬‬ ‫‪I ࡀࡓࡅࡍࡄࡖ ࡊࡀࡋࡀࡌ :ࡊࡀࡋࡀࡌ | GHJ ࡀࡉࡆࡉࡓࡆ :ࡀࡆࡉࡓࡆ | >BCGJ; I ࡍࡀࡀ :ࡍࡀࡀ | J ࡀࡉࡓࡕࡅࡏ :ࡀࡓࡕࡅࡏ 15 B ࡍࡀࡓࡃࡀࡔࡅ :ࡍࡅࡓࡃࡀࡔࡅ | BG ࡍࡀࡆࡓࡀࡆࡖ :ࡍࡅࡆࡓࡀࡆࡖ 14 >BGHJ‬‬ ‫;ࡖࡌࡀࡋࡀࡊ ‪GHJ ࡍࡌ; I ࡍࡌࡖ :ࡍࡌࡖ | J ࡀࡆࡉࡓࡆࡀ :ࡀࡆࡉࡓࡆ | I ࡍࡀࡀ; >J :ࡍࡀࡀ 17 AC ࡍࡅࡄࡉࡀࡅࡀࡋࡏ :ࡍࡊࡅࡉࡀࡅࡀࡋࡏ | ACD ࡉࡀࡋࡉࡀࡄ :ࡉࡀࡋࡉࡀࡄࡖ | J ࡍࡀࡆࡀࡓࡆ :ࡀࡆࡉࡓࡆ 16 ACD‬‬ ‫‪C ࡀࡉࡂࡎࡖ; H ࡀࡉࡂࡎࡀ :ࡀࡉࡂࡎࡀࡖ | C ࡍࡊࡉࡀࡆࡅ; I ࡍࡊࡉࡀࡆࡅ :ࡍࡊࡉࡀࡆ 18‬‬

Translation | 205

39:41 – 40:18

We shall take care of your fish,677

so not even one will be taken from them.

We shall be the servants of your disciples,

who mention your name in good faith.

We shall stand by and take care678

of all who mention your name.”

The triumphant Life speaks,

and the man who went here triumphs!679

In the name of the Great Life,

and in the name of the precious Truth.

40. From beyond, an excellency preaches,680

and Spirit answers him from darkness’ gates.

She says to him, “Who are you, among the excellencies,

whose voice is so lovely, whose palate is so sweet?”

I say to her, 5 “May Life’s cry be against you,

wicked Spirit, Spirit that always seeks evil.681

I am Splendid Hibel!

I am an iron shoe,

an iron shoe am I,682

which has trampled down the darkness!”

She goes [and] says to him, “Take from me precious gold,

and silver worth more than a wife or children,

10 and sing me some of your lofty songs.”

I say to her, “A well-prepared excellency am I,683

who comes to the demons!

I’ve come to trample the darkness.684 A well-prepared excellency am I, 15 A well-prepared excellency am I,

whom Life has prepared and sent forth! the king of the worlds!

A well-prepared excellency am I,685

whose power is hard against you!

A well-prepared excellency am I,

who is better prepared than any other excellency!”

The triumphant Life speaks,

and the man who went here triumphs!

677 D has “your children” 678 IK are missing lines 41 (from “we shall take care”) to 43a (to “we shall take care”), resulting in a single line, that reads “We shall take care of all who mention your name.” In I, the missing text has been copied into the margin. 679 K ends here. 680 “Excellency” is explicitly singular and indefinite in J. 681 Line 5b is missing from AC. 682 Line 7a is missing from ACD. 683 “Excellency” is explicitly singular and indefinite in J. 684 BGHJ omit “the darkness.” 685 “Excellency” is explicitly singular and indefinite in J, and “well-prepared” is explicitly singular and indefinite in GHJ.

‫‪206 | Text‬‬

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‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡅࡁࡔࡅࡌࡇ ࡖࡅࡊࡔࡈࡀ ࡉࡀࡒࡓࡀ ‖‬

‫ࡂࡀࡁࡓࡀ ࡌࡍ ࡋࡄࡉࡋ ࡃࡀࡓࡉࡔ‬ ‫ࡃࡀࡄࡁࡀ ࡁࡒࡅࡉࡐࡀ ࡀࡍࡎࡉࡁ‬ ‫ࡌࡀࡎࡂࡉࡀ ࡋࡅࡀࡕࡇ ࡅࡀࡕࡉࡀ ࡅࡀࡌࡓࡀ‬ ‫ࡄࡀࡉ ࡂࡀࡁࡓࡀ ࡅࡍࡓࡊࡀࡉࡀ‬ ‫ࡖࡉࡀࡒࡓࡀ ࡅࡌࡀࡓࡂࡀࡉࡍࡀࡕࡀ ࡖࡔࡀࡉࡍࡍ‬ ‫ࡒࡓࡉࡋࡇ ࡁࡒࡀࡋࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡀࡌࡀࡓࡀࡍࡋࡇ‬ ‫ࡏࡕࡉࡊࡀࡐࡓ ࡅࡏࡕࡉࡂࡋࡉࡀ ࡌࡍ ࡒࡅࡃࡀࡌࡀࡉ‬ ‫ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ ࡀࡍࡌࡓࡅࡎ‬ ‫ࡄࡀࡉ ࡂࡀࡁࡓࡀ ࡅࡍࡓࡊࡀࡉࡀ‬ ‫ࡀࡌࡀࡓࡀࡍࡋࡇ‬ ‫ࡅࡊࡍ ࡀࡍࡌࡓࡅࡎ‬ ‫ࡀࡀࡍ ࡋࡀࡅ ࡂࡅࡎࡀࡀࡍ‬ ‫ࡀࡀࡍ ࡂࡀࡁࡓࡀ ࡅࡍࡓࡊࡀࡉࡀ‬ ‫ࡌࡉࡉࡍࡋࡕࡀࡉ ࡅࡆࡌࡀࡓࡀࡉ ࡀࡋࡊࡉࡀ‬ ‫ࡀࡌࡓࡀ‬ ‫ࡅࡊࡔࡈࡀ ࡀࡎࡉࡀࡊ ࡈࡀࡁࡀ ‖‬

‫ࡓࡅࡄࡀ ࡀࡉࡍࡀࡋࡇ ࡌࡍ ࡕࡉࡓࡉࡀ ࡄࡔࡅࡊ‬ ‫ࡅࡁࡓࡉࡔ ࡅࡑࡉࡑࡀࡕࡇ ࡌࡀࡓࡂࡀࡉࡍࡀࡕࡀ‬

‫ࡅࡀࡎࡉࡀ ࡋࡌࡀࡋࡀࡋࡀ ࡖࡌࡀࡋࡀࡋࡕࡁࡇ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫]‪[165‬‬

‫ࡎࡍࡉࡁ ࡌࡉࡀࡍࡉ ࡃࡀࡄࡁࡀ ࡓࡄࡉࡌࡀ‬ ‫ࡅࡆࡌࡅࡓࡋࡉࡀ ࡌࡍ ࡆࡌࡀࡓࡀࡊ ࡔࡀࡉࡍࡀ‬ ‫ࡅࡀࡓࡐࡉࡔࡀࡍ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬ ‫ࡓࡅࡄࡀ ࡌࡄࡀࡔࡀࡁࡕࡀ ࡋࡁࡉࡔ‬ ‫ࡅࡀࡕࡉࡀ ࡋࡅࡀࡕࡇ ࡒࡀࡓࡁࡀ ࡅࡀࡌࡓࡀࡋࡇ‬ ‫ࡃࡓࡅࡔࡋࡉࡀ ࡌࡍ ࡃࡓࡀࡔࡀࡊ ࡔࡀࡉࡍࡀ‬ ‫ࡅࡓࡅࡂࡆࡉࡊ ࡉࡍࡅࡊࡍ ࡀࡋࡉࡊ‬ ‫ࡖࡆࡀࡌࡀࡓ ࡀࡒࡀࡌࡀࡉ ࡖࡔࡀࡋࡐࡉࡀ‬ ‫ࡒࡅࡓࡉࡐࡃࡀ ࡀࡀࡍ ࡖࡀࡐࡓࡆࡋࡀ‬ ‫ࡅࡒࡅࡋࡐࡉࡀ ࡋࡓࡅࡄࡀ ࡁࡉࡔࡕࡀ ࡄࡀࡉ‬ ‫]‪[166‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫ࡒࡀࡋࡀ ࡖࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡌࡀࡓࡐࡉࡔࡋࡅࡍ ࡋࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ‬ ‫ࡀࡋࡌࡀ ࡖࡓࡀࡆ ࡓࡀࡆࡉࡀ ࡅࡓࡉࡌࡆࡉࡀ‬ ‫ࡖࡏࡉࡍࡔ ࡋࡓࡀࡆࡉࡇ ࡋࡀࡏࡃࡀ‬ ‫ࡓࡀࡆࡀ ࡖࡀࡓࡒࡀ ࡉࡍࡀࡄࡀ‬

‫ࡖࡒࡀࡓࡉࡀ ࡅࡌࡀࡓࡐࡉࡔ ࡓࡀࡄࡌࡇ‬ ‫ࡋࡓࡀࡆࡉࡀ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ‬ ‫ࡀࡋࡌࡀ ࡖࡓࡀࡆ ࡓࡀࡆࡉࡀ‬ ‫ࡅࡓࡀࡆࡀ ࡖࡎࡀࡃࡀࡀࡍ ࡏࡔࡅࡌࡉࡀ‬

‫‪:ࡀࡕࡀࡍࡉࡀࡂࡓࡀࡌ | H ࡀࡁࡉࡎࡍࡀ; J ࡀࡁࡎࡍࡀ :ࡁࡉࡎࡍࡀ | J ࡐࡀࡅࡒࡁ :ࡀࡐࡉࡅࡒࡁ | ACDI ࡀࡁࡄࡀࡆ :ࡀࡁࡄࡀࡃ 2 HI ࡊࡅࡔࡄࡖ; J ࡊࡀࡅࡔࡄࡖ :ࡊࡅࡔࡄ | J ࡋࡉࡄࡋࡖ :ࡋࡉࡄࡋ ࡍࡌ 1‬‬ ‫ࡌࡀࡓࡂࡉࡉࡍࡀࡕࡀ ‪GHJ ࡀࡓࡒࡀࡉ; I ࡀࡓࡒࡀࡉࡖ :ࡀࡓࡒࡀࡉࡖ 5 ACD ࡀࡁࡄࡀࡃ ࡉࡍࡀࡉࡌ; >B; I ࡀࡁࡄࡀࡆ ࡉࡍࡀࡉࡌ :ࡀࡁࡄࡀࡃ ࡉࡍࡀࡉࡌ | DGHJ ࡁࡅࡍࡎ :ࡁࡉࡍࡎ 4 D ࡉࡀࡕࡀࡅࡋ :ࡇࡕࡀࡅࡋ 3 D‬‬

‫ࡅࡌࡀࡓࡂࡀࡉࡍࡀࡕࡀ‪ࡍࡍࡀࡉࡔࡉࡐࡓࡀࡅ :ࡍࡀࡔࡉࡐࡓࡀࡅ | J ࡀࡉࡋࡉࡓࡒ :ࡇࡋࡉࡓࡒ 6 >H :ࡀࡍࡉࡀࡔ ࡊࡀࡓࡀࡌࡆ ࡍࡌ ࡀࡉࡋࡓࡅࡌࡆࡅ | H ࡀࡍࡉࡀࡔࡖ :ࡍࡍࡉࡀࡔࡖ | D ࡀࡕࡀࡍࡉࡉࡂࡓࡀࡌࡅ; H ࡀࡕࡀࡍࡉࡉࡂࡓࡀࡌ :‬‬ ‫‪:ࡀࡉࡋࡔࡅࡓࡃ | J ࡉࡀࡄࡀ :ࡉࡀࡄ 10 B ࡇࡋࡀࡓࡌࡀ :ࡇࡋࡀࡓࡌࡀࡅ | J ࡀࡉࡕࡀࡅࡋ :ࡇࡕࡀࡅࡋ | BJ ࡎࡅࡓࡌࡍࡉ :ࡎࡅࡓࡌࡍࡀ 9 G ࡉࡀࡋࡂࡉࡕࡏࡅ :ࡀࡉࡋࡂࡉࡕࡏࡅ 8 J ࡀࡉࡋࡍࡀࡓࡀࡌࡀ :ࡇࡋࡍࡀࡓࡀࡌࡀ 7 D‬‬ ‫ࡃࡓࡀࡔࡋࡉࡀ ‪ࡊࡉࡋࡏ :ࡊࡉࡋࡀ | BJ ࡊࡀࡆࡂࡅࡓࡅ; D ࡊࡉࡆࡂࡅࡓ :ࡊࡉࡆࡂࡅࡓࡅ | BJ ࡎࡅࡓࡌࡍࡉ :ࡎࡅࡓࡌࡍࡀ | I ࡍࡊࡅ; >J :ࡍࡊࡅ 12 H ࡇࡋࡍࡀࡓࡌࡀ; J ࡍࡊࡅࡋࡍࡀࡓࡀࡌࡀ :ࡇࡋࡍࡀࡓࡀࡌࡀ 11 D ࡔࡅࡓࡃ; H‬‬ ‫‪:ࡉࡀࡕࡋࡍࡉࡉࡌ 15 >J :2ࡍࡀࡀ 14 ACDI ࡀࡉࡐࡋࡀࡔ ࡇࡌࡀࡒࡀ :ࡀࡉࡐࡋࡀࡔࡖ ࡉࡀࡌࡀࡒࡀ | D ࡉࡀࡓࡀࡌࡆࡖ :ࡓࡀࡌࡀࡆࡖ | BGHJ ࡍࡀࡀࡎࡊࡅ :ࡍࡀࡀࡎࡅࡂ | >D :ࡅࡀࡋ 13 BHJ ࡊࡀࡋࡏ; G‬‬ ‫ࡖࡌࡉࡉࡍࡋࡕࡀࡉ ‪ACD ࡇࡋࡀࡓࡌࡀ; I ࡇࡋࡀࡓࡌࡀ :ࡀࡓࡌࡀ 16 >D :ࡀࡕࡔࡉࡁ | ACD ࡀࡉࡊࡋࡀࡅ ࡀࡉࡐࡋࡅࡒ; BG ࡀࡉࡐࡋࡅࡒࡅ ࡉࡀࡊࡋࡀ; I ࡀࡉࡐࡋࡅࡒࡅ ࡀࡉࡊࡋࡀࡅ ࡀࡉࡐࡋࡅࡒ :ࡀࡉࡐࡋࡅࡒࡅ ࡀࡉࡊࡋࡀ | ACD ࡉࡀࡕࡋࡍࡉࡉࡌࡖ; I‬‬ ‫‪D ࡀࡉࡓࡀࡒ :ࡀࡉࡓࡀࡒࡖ 1 H ࡀࡉࡂࡎࡀ :ࡀࡉࡂࡎࡀࡖ 18 D ࡇࡁࡉࡕࡋࡀࡋࡀࡌࡖ; G ࡇࡁࡕࡋࡉࡋࡀࡌࡖ; HJ ࡇࡁࡕࡉࡋࡉࡋࡀࡌࡖ; I ࡇࡁࡕࡋࡀࡋࡌࡀࡌࡖ :ࡇࡁࡕࡋࡀࡋࡀࡌࡖ | H ࡊࡀࡋࡀࡋࡀࡌࡋ :ࡀࡋࡀࡋࡀࡌࡋ 17‬‬ ‫‪ࡀࡆࡀࡓࡅ | ACJ ࡀࡒࡓࡀ ࡀࡆࡀࡓ; BGH ࡀࡒࡓࡀ ࡆࡀࡓ; I ࡀࡒࡓࡀࡖ ࡀࡆࡀࡓ :ࡀࡒࡓࡀࡖ ࡀࡆࡀࡓ 5 ACD ࡀࡌࡋࡀࡖ :ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡖ | J ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡀࡄࡖ | J ࡍࡅࡋࡔࡉࡐࡓࡉࡌࡅ :ࡍࡅࡋࡔࡉࡐࡓࡀࡌ 2‬‬ ‫ࡖࡎࡀࡃࡀࡀࡍ‪D ࡀࡉࡌࡅࡔ; H ࡇࡌࡅࡔࡏ :ࡀࡉࡌࡅࡔࡏ | H ࡍࡀࡀࡃࡀࡎࡖ ࡆࡀࡓࡅ :‬‬

Translation | 207

40:19 – 42:5

In the name of the Great Life,

and in the name of the precious Truth.

41. From beyond, a man preaches,

and Spirit answers him from darkness’ gates.686

She brings gold in baskets,

and puts pearls at the tips of her locks of hair.

She goes to him and says, “Strange man! 5 that is precious, and my sublime pearls,

Bring forth Life’s Voice,

Take from me687 beloved gold and sing me one of your sublime songs.688 and teach me from the ground up.”689

I say to her, “Leave and get away from me,

Spirit, who is plotting evil!”

She goes and Namrus comes along,

and she approaches him, and says,

10 “Strange man, bring me

I say to

your wonderful sermon!”

her,690

“Stay still, Namrus,

and keep your scorn to yourself.

I am not a minstrel,

who entertains those who fall before me.

I am a man from another world,

an iron shoe am I,

15 My

words691

and singing are bats

and clubs692 against the Evil Spirit.”

She says,693 “May the truth heal you, good man,

and may it heal the speech with which you spoke.”

The triumphant Life speaks,

and the man who went here triumphs!

42. It is the voice of Manda d’Heyyi

that calls and teaches his friends.

He teaches the righteous elect

about the secrets of this world.

“The world full of secrets and hints,

the world is full of secrets,

secrets which none know. 5 The land’s secret is peacefulness.

686 687 688 689 690 691 692 693

The foundation’s secret is the heavens.

Chapter 41 is entirely missing from AC; it appears in D, but only after chapter 42. GHIJ omit “from me.” It is copied into the margin of I. Line 5b is missing from H. Literally “from head to head.” J “I say to you.” ACD “whose words.” In I, the relative pronoun has been copied into the margin. ACD “clubs and bats,” BG “my bats and clubs.” In I, “clubs” has been understruck, and re-copied into the margin before “bats.” ACD “she says to him.” In I, “to him” has been added after “she says.”

‫‪208 | Text‬‬

‫‪10‬‬

‫‪15‬‬

‫‪20‬‬

‫ࡓࡀࡆࡀ ࡖࡄࡍࡅࡓࡀ ࡏࡅࡌࡀࡌࡀ‬ ‫ࡓࡀࡆࡀ ࡖࡌࡉࡀ ࡄࡉࡉࡀ‬ ‫ࡅࡓࡀࡆࡀ ࡖࡄࡉࡓࡁࡀ ࡅࡍࡓࡀ‬ ‫ࡓࡀࡆࡀ ࡖࡀࡋࡌࡉࡀ ࡀࡃࡀࡌ‬ ‫ࡓࡀࡆࡀ ࡖࡒࡅࡌࡁࡀ ࡖࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ‬ ‫ࡓࡀࡆࡀ ࡖࡉࡍࡄࡅࡕࡀ ࡉࡍࡁࡊࡀࡔ ࡄࡃࡀ‬ ‫ࡓࡀࡆࡉࡀ ࡖࡌࡀࡁࡑࡅࡕࡀ ࡌࡉࡌࡀࡓ ࡄࡃࡀ‬ ‫ࡓࡀࡆࡀ ‖ ࡖࡌࡀࡓࡂࡀࡉࡍࡕࡀ ࡌࡉࡌࡀࡓ ࡄࡃࡀ‬ ‫ࡓࡀࡆࡀ ࡖࡓࡀࡄࡌࡅࡕࡀ ࡀࡉࡉࡍࡀ‬ ‫ࡓࡀࡆࡀ ࡖࡌࡉࡎࡉࡊࡅࡍࡕࡀ‬ ‫ࡓࡀࡆࡀ ࡖࡁࡄࡉࡓࡉࡀ ࡀࡎࡀ‬ ‫ࡖࡌࡊࡀ ࡖࡀࡎࡀ ࡓࡀࡅࡆ‬ ‫ࡖࡌࡊࡀ ࡖࡅࡀࡓࡃࡀ ࡀࡍࡕࡀࡓ‬ ‫ࡌࡉࡕࡍࡀࡓ ࡀࡍࡕࡓࡉࡀ ࡀࡐࡂࡓࡉࡀ‬ ‫ࡌࡀࡍ ࡀࡕࡉࡕ ࡂࡁࡀࡓ ࡔࡊࡉࡈ‬ ‫ࡂࡀࡁࡓࡀ ࡀࡀࡍ ࡅࡍࡓࡊࡀࡉࡀ‬ ‫ࡋࡓࡉࡔࡀࡉ ࡓࡅࡔࡅࡌࡀ ࡕࡓࡉࡋࡑࡉࡀ‬

‫ࡅࡓࡀࡆࡀ ࡖࡄࡔࡅࡀࡊ ࡋࡉࡋࡉࡀ‬ ‫ࡓࡀࡆࡀ ࡖࡌࡉࡄࡋࡀ ࡉࡍࡔࡉࡌࡕࡀ‬ ‫ࡅࡓࡀࡆࡀ ࡖࡌࡅࡕࡀ ࡔࡉࡕࡍࡀ‬ ‫ࡅࡓࡀࡆࡀ ࡖࡒࡀࡃࡌࡀࡉࡀ ࡁࡓࡇ‬ ‫ࡖࡋࡀࡒࡀࡌ ࡏࡋࡀ ࡋࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡉࡀ‬ ‫ࡅࡌࡉࡃࡀ ࡄࡃࡀ ࡅࡌࡀ‬ ‫ࡅࡌࡉࡔࡌࡀ ࡄࡃࡀ‬ ‫ࡅࡌࡉࡔࡕࡌࡀ ࡄࡃࡀ‬ ‫ࡌࡉࡁࡊࡀࡔ ࡁࡔࡅࡒࡉࡀ ࡅࡌࡉࡃࡀ‬ ‫ࡋࡌࡉࡔࡕࡀࡃࡅࡓࡉࡀ ࡁࡀࡋࡌࡀ‬ ‫ࡅࡀࡓࡃࡀ ࡓࡀࡆࡉࡀ ࡖࡀࡐࡂࡓࡀ‬ ‫ࡁࡄࡉࡓࡉࡀ ࡌࡉࡓࡅࡀࡆ ࡓࡀࡅࡆࡉࡀ‬ ‫ࡀࡐࡂࡓࡉࡀ ࡌࡉࡕࡍࡀࡓ ࡀࡍࡕࡓࡉࡀ‬ ‫ࡅࡔࡀࡋࡉࡌࡋࡇ ࡉࡊࡋࡇ ࡋࡀࡋࡌࡀ‬ ‫ࡖࡌࡀࡌࡉࡍࡕ ࡂࡅࡉࡍࡉࡀ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ‬ ‫ࡖࡏࡋ ࡓࡉࡔࡀࡉ ࡕࡓࡉࡋࡑࡉࡀ ࡓࡅࡔࡅࡌࡀ‬ ‫ࡅࡎࡀࡋࡒࡉࡀࡍࡁࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫]‪[167‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫ࡒࡀࡋࡀ ࡖࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡃࡀࡉࡉࡋࡍࡅࡍ ࡋࡂࡀࡆࡍࡉࡁࡓࡉࡀ‬ ‫ࡃࡀࡉࡉࡋࡍࡅࡍ ࡋࡎࡀࡁࡓࡉࡀ ࡅࡊࡔࡈࡀ‬ ‫ࡏࡄࡀࡁࡋࡅࡍ ࡀࡂࡓࡀ ࡅࡆࡉࡃࡒࡀ‬

‫ࡖࡃࡀࡉࡉࡍ ࡅࡀࡕࡉࡀ ࡁࡀࡋࡌࡀ ‖‬

‫ࡅࡌࡔࡀࡓࡂࡉࡆࡋࡅࡍ ࡋࡓࡉࡔ ࡌࡀࡔࡊࡉࡍࡀ‬ ‫ࡁࡀࡉࡕࡀ ࡁࡀࡂࡓࡀ ࡅࡆࡉࡃࡒࡀ ࡖࡏࡄࡀࡁࡋࡅࡍ‬ ‫ࡅࡀࡉࡉࡋ ࡋࡁࡉࡕ ࡂࡉࡆࡍࡀࡉࡄࡅࡍ ࡅࡉࡊࡎࡉࡅࡉࡀ‬

‫]‪[168‬‬

‫‪H ࡊࡀࡅࡔࡄࡖ ࡆࡀࡓࡅ; I ࡊࡀࡅࡔࡄࡖ ࡀࡆࡀࡓࡅ; J ࡊࡀࡅࡔࡄ ࡀࡆࡀࡓࡅ :ࡊࡀࡅࡔࡄࡖ ࡀࡆࡀࡓࡅ | BG ࡀࡓࡅࡍࡄ ࡆࡀࡓࡅ; H ࡀࡓࡅࡍࡄࡖ ࡆࡀࡓࡅ; I ࡀࡓࡅࡍࡄࡖ ࡀࡆࡀࡓ; J ࡀࡓࡅࡍࡄ ࡀࡆࡀࡓࡅ :ࡀࡓࡅࡍࡄࡖ ࡀࡆࡀࡓ 6‬‬

‫;ࡅࡓࡀࡆ ࡄࡔࡅࡀࡊ ‪ࡀࡉࡆࡀࡓ; GH ࡀࡋࡄࡉࡌ ࡆࡀࡓ ࡀࡆࡀࡓ; I ࡀࡋࡄࡉࡌࡖ ࡆࡀࡓ ࡀࡆࡀࡓ; J ࡀࡋࡄࡉࡌ ࡀࡆࡀࡓ ࡆࡀࡓ :ࡀࡋࡄࡉࡌࡖ ࡀࡆࡀࡓ | B ࡀࡉࡌ ࡆࡀࡓࡅ; G ࡀࡉࡌ; HJ ࡀࡉࡌ ࡆࡀࡓ; I ࡀࡉࡌࡖ ࡀࡆࡀࡓ :ࡀࡉࡌࡖ ࡀࡆࡀࡓ 7 G‬‬ ‫ࡖࡌࡉࡄࡋࡀ ‪I ࡀࡉࡌࡋࡀࡖ ࡀࡆࡀࡓ :ࡀࡉࡌࡋࡀࡖ ࡀࡆࡀࡓ 9 I ࡀࡕࡅࡌࡖ ࡀࡆࡀࡓࡅ; J ࡀࡕࡅࡌ ࡆࡀࡓࡅ :ࡀࡕࡅࡌࡖ ࡀࡆࡀࡓࡅ | BGHJ ࡀࡁࡓࡉࡄ ࡆࡀࡓࡅ; I ࡀࡁࡓࡉࡄࡖ ࡀࡆࡀࡓࡅ :ࡀࡁࡓࡉࡄࡖ ࡀࡆࡀࡓࡅ 8 B ࡀࡋࡄࡉࡌ ࡀࡆࡀࡓ; C‬‬ ‫;ࡓࡀࡆࡀ ࡀࡋࡌࡉࡀ ‪ࡀࡆࡀࡓ :ࡀࡁࡌࡅࡒࡖ ࡀࡆࡀࡓ 10 A ࡀࡉࡀࡌࡃࡀࡒ ࡀࡆࡀࡓࡅ; BGH ࡀࡉࡉࡀࡌࡃࡀࡒࡖ ࡀࡆࡀࡓࡅ; I ࡀࡉࡀࡌࡃࡀࡒࡖ ࡀࡆࡀࡓࡅ; J ࡀࡉࡀࡌࡃࡀࡒ ࡆࡀࡓࡅ :ࡀࡉࡀࡌࡃࡀࡒࡖ ࡀࡆࡀࡓࡅ | BGJ ࡀࡉࡌࡋࡀ ࡆࡀࡓ; H‬‬ ‫ࡖࡒࡅࡌࡁࡀ ‪:ࡀࡌࡅ ࡀࡃࡄ ࡀࡃࡉࡌࡅ | ACDJ ࡔࡉࡊࡁࡍࡉ; B ࡀࡃࡉࡌࡅ ࡔࡅࡊࡁࡍࡉ :ࡔࡀࡊࡁࡍࡉ 11 H ࡇࡋࡏ :ࡀࡋࡏ | BGH ࡀࡁࡌࡅࡒ ࡆࡀࡓ; EJ ࡀࡕࡌࡅࡒ ࡆࡀࡓ; E fragment 4 begins here; I‬‬ ‫ࡅࡄࡃࡀ ࡅࡌࡀ ‪:ࡀࡃࡄ ࡀࡌࡕࡔࡉࡌࡅ ࡀࡃࡄ ࡓࡀࡌࡉࡌ ࡀࡕࡍࡉࡀࡂࡓࡀࡌࡖ ࡀࡆࡀࡓ 13 ABCDJ ࡀࡌࡕࡔࡉࡌࡅ :ࡀࡌࡔࡉࡌࡅ | J ࡓࡀࡕࡉࡌ :ࡓࡀࡌࡉࡌ 12 AC ࡀࡌࡀࡃࡍࡉࡅ; >B; D ࡀࡃࡄ ࡀࡌࡔࡍࡉࡅ; J‬‬ ‫‪:ࡔࡀࡊࡁࡉࡌ | B ࡉࡍࡀࡉࡀ :ࡀࡍࡉࡉࡀ | ACD ࡕࡅࡌࡄࡀࡓࡖ; H ࡀࡕࡅࡌࡄࡀࡓࡖ ࡀࡆࡀࡓࡖ; J ࡀࡕࡌࡀࡄࡓࡖ :ࡀࡕࡅࡌࡄࡀࡓࡖ 14 J ࡀࡌࡔࡉࡌ :ࡀࡌࡕࡔࡉࡌࡅ | J ࡓࡀࡌࡔࡉࡌ :ࡓࡀࡌࡉࡌ | >ACDH‬‬ ‫ࡌࡉࡁࡊࡉࡔ ‪I ࡀࡉࡓࡉࡄࡁࡖ ࡀࡆࡀࡓ :ࡀࡉࡓࡉࡄࡁࡖ ࡀࡆࡀࡓ 16 B ࡀࡉࡓࡅࡃࡀࡕࡔࡀࡌࡋ :ࡀࡉࡓࡅࡃࡀࡕࡔࡉࡌࡋ | BD ࡀࡕࡍࡅࡊࡉࡎࡀࡌࡖ; J ࡀࡕࡍࡅࡊࡀࡎࡉࡌࡖ :ࡀࡕࡍࡅࡊࡉࡎࡉࡌࡖ 15 ACD ࡔࡀࡊࡁࡉࡌࡅ; BJ‬‬ ‫;ࡓࡀࡆࡀ ࡁࡄࡉࡓࡉࡀ ‪HJ ࡀࡉࡆࡀࡓ; I ࡀࡉࡆࡅࡀࡓ :ࡀࡉࡆࡅࡀࡓ | ACD ࡆࡀࡅࡓࡀࡌ :ࡆࡀࡅࡓࡉࡌ | ACD ࡀࡊࡌ :ࡀࡊࡌࡖ 17 AD ࡀࡉࡓࡂࡐࡀࡖ :ࡀࡓࡂࡐࡀࡖ | C ࡀࡁࡓࡀࡅ :ࡀࡃࡓࡀࡅ | BEGH ࡀࡉࡓࡉࡄࡁ ࡆࡀࡓ; CJ‬‬ ‫‪H ࡍࡀࡌࡀ :ࡍࡀࡌ 20 ACD ࡇࡋࡌࡉࡋࡔࡅ; J ࡀࡉࡋࡌࡉࡋࡀࡔࡅ :ࡇࡋࡌࡉࡋࡀࡔࡅ 19 >BJ :ࡀࡉࡓࡕࡍࡀ ࡓࡀࡍࡕࡉࡌ | C ࡓࡀࡍࡕࡍࡀ :ࡓࡀࡕࡍࡀ | ACD ࡀࡃࡓࡀࡅ :ࡀࡃࡓࡀࡅࡖ | ACD ࡀࡊࡌ :ࡀࡊࡌࡖ 18‬‬ ‫ࡀࡕࡉࡕ ࡂࡁࡀࡓ‪>ACD :ࡍࡀࡀ 21 BEG ࡍࡀࡅࡀࡂ; HJ ࡀࡍࡉࡅࡀࡂ :ࡀࡉࡍࡉࡅࡂ | AC ࡕࡍࡉࡌࡀࡌࡅ; B ࡀࡍࡉࡌࡀࡌࡖ; D ࡀࡍࡉࡌࡀࡌࡅ :ࡕࡍࡉࡌࡀࡌࡖ | ACD ࡀࡓࡁࡀࡂ ࡕࡉࡕࡏ; H ࡓࡀࡁࡀࡂ ࡕࡉࡕࡀ :‬‬ ‫ࡖࡏࡋ ࡓࡉࡔࡀࡉ‪ࡀࡌࡅࡔࡅࡓ; >J :ࡀࡉࡑࡋࡉࡓࡕ ࡀࡌࡅࡔࡅࡓ ࡉࡀࡔࡉࡓࡋ ࡀࡌࡅࡔࡅࡓ 22–21 E ࡀࡌࡔࡅࡓ :ࡀࡌࡅࡔࡅࡓ | C ࡀࡉࡑࡋࡉࡓࡕࡀ; IJ ࡀࡉࡑࡋࡀࡓࡕ :ࡀࡉࡑࡋࡉࡓࡕ | I ࡉࡀࡔࡉࡓ ࡋࡏࡖ; J ࡉࡀࡔࡉࡓࡋࡖ :‬‬ ‫ࡋࡓࡉࡔࡀࡉ ࡓࡅࡔࡅࡌࡀ ࡕࡓࡉࡋࡑࡉࡀ ‪ACD ࡀࡉࡓࡁࡉࡍࡆࡀࡂ ࡋࡏ :ࡀࡉࡓࡁࡉࡍࡆࡀࡂࡋ 2 H ࡀࡉࡂࡎࡀ :ࡀࡉࡂࡎࡀࡖ | CI ࡍࡊࡉࡀࡆࡅ; E ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ 23 J ࡀࡉࡁࡍࡀࡉࡒࡋࡀࡎࡅ :ࡇࡁࡍࡀࡉࡒࡋࡀࡎࡅ 22 ACD ࡀࡌࡅࡔࡅࡓ; I‬‬ ‫‪:ࡍࡅࡄࡉࡀࡍࡆࡉࡂ | ACD ࡕࡉࡁ ࡋࡏ :ࡕࡉࡁࡋ | >BJ; H ࡍࡅࡋࡁࡀࡄࡏࡖ; I ࡍࡅࡋࡁࡀࡄࡏ :ࡍࡅࡋࡁࡀࡄࡏ 4 ACD ࡀࡕࡅࡁ; I ࡀࡕࡅࡁ ࡀࡈࡔࡊࡅ :ࡀࡕࡉࡀࡁ ࡀࡈࡔࡊࡅ | ACD ࡀࡉࡓࡁࡀࡎ ࡋࡏ :ࡀࡉࡓࡁࡀࡎࡋ 3‬‬ ‫ࡂࡉࡆࡍࡀࡉࡅࡍ ‪>BJ :ࡍࡅࡄࡉࡀࡍࡆࡉࡂ ࡕࡉࡁ ࡀࡉࡅࡊࡎ ࡋࡉࡉࡀ ࡀࡉࡅࡉࡎࡊࡉࡅ 5–4 EG ࡀࡉࡅࡊࡎ; H ࡀࡉࡅࡊࡎࡅ :ࡀࡉࡅࡉࡎࡊࡉࡅ | GHIJ‬‬

Translation | 209

42:6 – 43:4

The light’s secret is day.

The darkness’ secret is night.

The water’s [secret is] life.

The salt’s secret is the soul.

The sword’s secret is fire.

Death’s secret is sleep,

The world’s secret is Adam.

The First’s secret is his son.

10 The dome’s secret694 is the righteous elect’s,

who would not stand for it for all the worlds.

Kindness’s secret is to shut the eyes,

and to know a hundred and one.695

The baptism’s secrets are to say696 one thing,

and to hear one.697

The pearl’s secret is to say one thing,

and to listen to one.698

Love’s secret is to shut the eyes

on the way and to know.

15 Poverty’s secret

is to be sent out in the world.

The elect’s secret is the myrtle,

and the body’s secret is the rose.

For just as the myrtle refreshes,

so too will the elect surely refresh,

and just as the rose decays,

so too will the body surely decay.

The body will surely decay,

and the world’s measure will become full.”

20 “From where have you come, truthful man,

you who lists this world’s abominations?”

“I am a man from another world,

upon whose head the mark is set.

The mark is set upon my head,699

and I will bring it up to light’s place.

The triumphant Life speaks,

and the man who went here triumphs!

43. It is the voice of Manda d’Heyyi,

who comes as a judge to the world.

He has judged the treasurers,

and enraged the chiefs of the tent.700

He has judged those who expect Truth701

begging702 with the wages and rewards he gave them.

He gave them wages and rewards,

and they took them to their treasury to hide.703

694 EJ “the stature’s secret.” 695 Line 11b is missing from B. AC have “and compare,” D has “and hear one,” and J has “and a hundred and one.” 696 J “to awaken.” 697 ABCDJ “and listen to one.” 698 Line 13 is missing from ACDH. J has “to leave one and hear one.” 699 Line 22a is missing from ACDIJ. IJ are additionally missing the last word in line 21b (“the mark”); in I, the missing portion has been copied into the margin. 700 Literally “head of the tents,” but in light of the object suffix on the preceding verb, this phrase can only be read as “heads of the tent,” that is, the Mandaean temple. The plural suffix on “tent” must serve to pluralize the entire noun phrase, as in modern Mandaic. 701 ACD “those who expect.” 702 ACD have butā ‘petition,’ and BEGHJ seemingly have beytā ‘the house,’ but neither belong in this context. 703 BJ are missing “to hide them.”

‫‪210 | Text‬‬

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‫‪10‬‬

‫‪15‬‬

‫‪20‬‬

‫ࡀࡌࡉࡈࡍࡅࡋ ࡖࡔࡅࡕࡀ ࡖࡄࡉࡉࡀ ࡌࡍ ࡁࡀࡋࡅࡍ‬ ‫ࡖࡒࡀࡓࡉࡀ ࡅࡌࡀࡓࡐࡉࡔ ࡅࡊࡋࡄࡅࡍ ࡓࡀࡄࡌࡇ‬ ‫ࡅࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡓࡀࡄࡌࡀࡉ‬ ‫ࡌࡍ ࡌࡅࡕࡀ ࡖࡌࡀࡉࡕࡉࡀ ࡓࡉࡔ ࡌࡀࡔࡊࡉࡍࡀ‬ ‫ࡅـࡗ ࡏࡌࡉࡀࡑࡍ ࡀࡉࡀࡍࡉࡄࡅࡍ‬ ‫ࡖࡄࡀࡕࡀࡌ ࡔࡀࡉࡀࡋࡕࡀ ࡄࡀࡅࡉࡀࡋࡅࡍ‬

‫ࡀࡉࡉࡋ ࡎࡊࡅࡉࡀ ࡁࡉࡕ ࡂࡉࡆࡍࡀࡉࡄࡅࡍ‬ ‫ࡀࡃࡀࡕ ࡒࡀࡋࡀ ࡖࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡀࡄࡀࡉ‬ ‫ࡏࡆࡃࡀࡄࡓࡅࡋࡉࡀ ࡀࡄࡀࡉ‬ ‫ࡗ ࡕࡐࡉࡀ ࡅࡐࡌࡀࡉࡄࡅࡍ ࡌࡀࡉࡕࡉࡀ‬ ‫ࡌࡉࡔࡕࡀࡉࡋࡉࡀ ࡏࡋ ࡉࡍࡔࡌࡀࡕࡅࡍ‬ ‫ࡄࡀࡅࡉࡀࡋࡅࡍ ࡄࡀࡕࡀࡌ ࡔࡀࡉࡀࡋࡕࡀ‬ ‫ࡀࡌࡀࡓࡋࡅࡍ‬ ‫ࡕࡀࡋࡉࡀ ࡓࡁࡀࡉࡍࡀ ࡖࡁࡀࡉࡉࡍ‬ ‫ࡕࡀࡋࡉࡀ ࡔࡅࡀࡋࡀࡉࡍࡀ ࡖࡌࡀࡋࡉࡐࡋࡅࡍ ࡅࡋࡀࡉࡀࡋࡉࡐࡀ‬ ‫ࡄࡀࡕࡀࡌ ࡀࡁࡀ ࡅࡁࡓࡀ ࡃࡀࡉࡉࡍ ࡓࡁࡀ‬ ‫ࡄࡀࡌࡀࡕࡀ ࡅࡀࡊࡋࡕࡀ ࡄࡀࡕࡀࡌ‬ ‫ࡅࡊࡋࡄࡅࡍ ࡃࡉࡉࡍࡀ ࡃࡀࡉࡉࡍࡋࡅࡍ‬ ‫ࡏࡋࡀ ࡃࡉࡀࡍ ࡖࡂࡀࡁࡓࡀ ࡅࡏࡕࡍࡇ‬ ‫ࡃࡉࡀࡍ ࡅࡆࡀࡉࡊࡇ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ‬

‫ࡀࡁࡃࡀ ࡅࡌࡀࡓࡇ ࡃࡀࡉࡉࡍ ࡏࡂࡉࡓࡀ ࡅࡀࡂࡓࡇ‬ ‫ࡅࡅࡊࡋࡄࡅࡍ ࡌࡀࡐࡔࡒࡉࡋࡅࡍ‬ ‫ࡀࡋࡌࡀ ࡖࡓࡁࡀ ࡎࡀࡌࡉࡊ ࡏࡋࡇ‬ ‫ࡅࡀࡎࡉࡒ ࡕࡉࡓࡇࡑ ࡁࡉࡕ ࡕࡅࡔࡋࡉࡌࡀ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫ࡌࡉࡀࡍࡉࡄࡅࡍ ࡅࡋࡀࡉࡀࡄࡁࡉࡀ ࡅࡌࡎࡀࡓࡉࡋࡅࡍ‬ ‫ࡅࡔࡅࡀࡋࡉࡀ ࡏࡌࡀ ࡅࡁࡓࡀࡕࡀ ࡃࡀࡉࡀࡍ ࡄࡀࡕࡀࡌ ‖‬ ‫]‪[169‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫ࡀࡊࡋࡅࡆࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡓࡉࡀ‬ ‫ࡂࡀࡁࡓࡀ ࡖࡉࡍࡒࡅࡌ ࡋࡀࡍࡔࡐࡉࡇ‬ ‫ࡈࡅࡁࡀࡉࡅࡊࡍ ࡀࡁࡃࡉࡀ ࡔࡊࡉࡓࡉࡀ‬ ‫ࡅࡀࡉࡋࡀࡊ ࡋࡉࡁࡀ ࡁࡉࡔࡀ‬ ‫ࡅࡋࡀࡔࡀࡁࡒࡉࡋࡇ ࡁࡉࡔࡅࡕࡀ‬ ‫ࡅࡓࡅࡉࡀࡇࡍ ࡖࡆࡉࡃࡀࡀࡍ‬ ‫ࡕࡉࡓࡀࡕࡀ ࡖࡀࡐࡓࡀ ࡒࡉࡀࡍ‬

‫ࡈࡅࡁࡇ ࡖࡋࡀࡍࡔࡐࡉࡇ ࡉࡍࡒࡅࡌ‬ ‫ࡋࡀࡉࡉࡕ ࡀࡅࡊࡀࡕࡇ ࡁࡀࡋࡌࡀ‬ ‫ࡖࡎࡉࡈࡀࡓ ࡄࡅࡀࡉࡕࡅࡍ ࡌࡍ ࡅࡊࡋ ࡁࡉࡔ‬ ‫ࡖࡁࡉࡔࡅࡕࡀ ࡁࡂࡀࡅࡇ ࡌࡀࡌࡋࡉࡀࡊ‬ ‫ࡋࡌࡉࡔࡓࡉࡀ ࡁࡈࡀࡁࡅ ࡈࡀࡁࡕࡀ‬ ‫ࡖࡌࡍ ࡆࡉࡃࡀ ࡖ‖ࡎࡀࡈࡀࡀࡍ ࡄࡅࡀ‬ ‫ࡁࡏࡅࡌࡒࡉࡀ ࡔࡀࡓࡉࡀ‬

‫]‪[170‬‬

‫‪>ACD :ࡉࡀࡄࡀ ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏ 8 BEGJ ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏ :ࡀࡉࡋࡅࡓࡄࡀࡃࡆࡏࡅ 7 HJ ࡀࡉࡌࡄࡀࡓ :ࡇࡌࡄࡀࡓ | G ࡇࡋࡀࡒ :ࡀࡋࡀࡒ 6 GHI ࡍࡅࡉࡀࡍࡆࡉࡂ :ࡍࡅࡄࡉࡀࡍࡆࡉࡂ | >H :ࡀࡉࡅࡊࡎ ࡋࡉࡉࡀ 5‬‬

‫‪ࡅ | CEI ࡀࡉࡐࡕࡀ :ࡀࡉࡐࡕ 9‬ـࡗ‪ࡍࡅࡕࡀࡌࡔࡍࡉ ࡋࡏ; HJ ࡍࡅࡕࡀࡌࡔࡍࡉࡋ; I ࡍࡅࡕࡀࡌࡔࡍࡉࡋࡏ :ࡍࡅࡕࡀࡌࡔࡍࡉ ࡋࡏ 10 ACDH ࡑࡀࡌࡏ; J ࡍࡑࡉࡉࡌࡏ :ࡍࡑࡀࡉࡌࡏ | H ࡗ :‬‬ ‫ࡀࡁࡀࡂࡓࡀࡉࡄࡅࡍ ‪ACD ࡍࡅࡋࡉࡅࡀࡄ :ࡍࡅࡋࡀࡉࡅࡀࡄ | AD ࡍࡅࡄࡉࡀࡓࡂࡐࡀࡁ ࡍࡅࡕࡀࡌࡔࡍࡉ; C ࡍࡅࡄࡉࡀࡓࡂࡀࡁࡀ ࡍࡅࡕࡀࡌࡔࡍࡉ :ࡍࡅࡕࡀࡌࡔࡍࡉ | AD ࡍࡅࡄࡉࡀࡓࡂࡐࡀࡁ ࡍࡅࡕࡀࡌࡔࡍࡉ ࡋࡏ; C‬‬ ‫‪:ࡍࡅࡋࡉࡓࡀࡎࡌࡅ | ACD ࡀࡍࡉࡀࡁࡀࡓ :ࡀࡍࡉࡀࡁࡓ | >ACD; J ࡀࡉࡋࡀࡕ ࡀࡉࡋࡀࡕ :ࡀࡉࡋࡀࡕ 13 H ࡀࡉࡋࡓࡀࡌࡀ :ࡍࡅࡋࡓࡀࡌࡀ 12 J ࡀࡕࡋࡉࡉࡀࡔ :ࡀࡕࡋࡀࡉࡀࡔ | >ACDJ :ࡍࡅࡋࡀࡉࡅࡀࡄ 11‬‬ ‫ࡌࡎࡀࡓࡉࡋࡅࡍ ‪J ࡀࡉࡋࡀࡅࡔࡀࡅ :ࡀࡉࡋࡀࡅࡔࡅ 15 AD ࡀࡍࡉࡀࡋࡀࡅࡔࡅ; HIJ ࡀࡍࡉࡀࡋࡀࡅࡔࡀ :ࡀࡍࡉࡀࡋࡀࡅࡔ 14 >C :ࡀࡍࡉࡀࡋࡀࡅࡔ ࡀࡉࡋࡀࡕ ࡍࡅࡋࡉࡓࡀࡎࡌࡅ 14–13 AD ࡍࡅࡋࡉࡊࡓࡀࡎࡌ; BHJ‬‬ ‫;ࡅࡀࡔࡅࡀࡋࡀࡉࡍࡀ ‪:ࡀࡓࡉࡂࡏ | GJ ࡀࡉࡓࡀࡌࡅ :ࡇࡓࡀࡌࡅ | >J :ࡌࡀࡕࡀࡄ ࡀࡕࡋࡊࡀࡅ | I ࡀࡕࡀࡌࡀࡄ :ࡀࡕࡀࡌࡀࡄ 16 >ACD; J ࡀࡌࡕࡀࡄ :2ࡌࡀࡕࡀࡄ | H ࡍࡀࡉࡃ :ࡍࡀࡉࡀࡃ | B ࡍࡀࡉࡀࡃ ࡀࡉࡋࡀࡅࡔࡅ; H‬‬ ‫ࡏࡂࡉࡓࡉࡀ ‪:ࡀࡋࡏ 18 H ࡍࡅࡋࡒࡉࡔࡐࡀࡌ :ࡍࡅࡋࡉࡒࡔࡐࡀࡌ | ACD ࡍࡅࡄࡋࡊࡅ :ࡍࡅࡄࡋࡊࡅࡅ | J ࡀࡉࡋࡍࡉࡉࡀࡃ :ࡍࡅࡋࡍࡉࡉࡀࡃ | ACD ࡍࡀࡉࡃ; B ࡍࡀࡉࡀࡃ; I ࡀࡍࡉࡉࡃ :ࡀࡍࡉࡉࡃ 17 >ACD :ࡇࡓࡂࡀࡅ | J‬‬ ‫ࡏࡋࡇ ‪:ࡍࡉࡉࡀࡕࡔࡉࡌ 20 B ࡀࡌࡋࡔࡅࡕ :ࡀࡌࡉࡋࡔࡅࡕ | BG ࡑࡇࡓࡉࡕࡅ ࡇࡒࡎࡀ; H ࡑࡇࡓࡅࡕࡅ ࡇࡒࡎࡀ; J ࡀࡑࡉࡓࡉࡕࡅ ࡀࡉࡒࡎࡀ :ࡑࡇࡓࡉࡕ ࡒࡉࡎࡀࡅ | H ࡊࡏࡆࡅ :ࡇࡊࡉࡀࡆࡅ 19 ACD ࡋࡏ; H‬‬ ‫ࡌࡔࡕࡀࡉࡉࡍ ‪ࡋࡏ; I ࡇࡉࡐࡔࡍࡀࡋࡏ :ࡇࡉࡐࡔࡍࡀࡋ 2 ACD ࡇࡉࡐࡔࡍࡀ ࡋࡏࡖ; I ࡇࡉࡐࡔࡍࡀࡋࡏࡖ :ࡇࡉࡐࡔࡍࡀࡋࡖ | J ࡀࡉࡁࡅࡈ :ࡇࡁࡅࡈ 1 C ࡀࡉࡂࡎࡖ :ࡀࡉࡂࡎࡀࡖ | CI ࡍࡊࡉࡀࡆࡅ :ࡍࡊࡉࡀࡆ | C‬‬ ‫ࡀࡍࡔࡐࡉࡇ ‪:ࡔࡉࡁ | I ࡍࡌ :ࡍࡌ | AC ࡍࡅࡕࡉࡀࡅࡄࡀ :ࡍࡅࡕࡉࡀࡅࡄ | J ࡓࡉࡈࡉࡎࡖ :ࡓࡀࡈࡉࡎࡖ | B ࡀࡉࡃࡁࡀࡖ :ࡀࡉࡃࡁࡀ | BEHJ ࡍࡅࡄࡉࡀࡁࡅࡈ; G ࡍࡅࡄࡉࡀࡁࡅࡈࡅ :ࡍࡊࡅࡉࡀࡁࡅࡈ 3 ACD‬‬ ‫ࡖࡁࡉࡔ ‪J ࡇࡓࡔࡉࡌࡋ :ࡀࡉࡓࡔࡉࡌࡋ | B ࡇࡋࡒࡁࡀࡔࡀࡋࡅ; C ࡇࡋࡉࡒࡀࡁࡀࡔࡀࡋࡅ; HIJ ࡇࡋࡀࡒࡁࡀࡔ ࡀࡋࡅ :ࡇࡋࡉࡒࡁࡀࡔࡀࡋࡅ 5 EHJ ࡊࡀࡅࡀࡂࡁ :ࡇࡅࡀࡂࡁ | J ࡊࡉࡋࡉࡀࡅ :ࡊࡀࡋࡉࡀࡅ 4 ACDH‬‬ ‫ࡁࡈࡀࡁࡅ ࡈࡀࡁࡕࡀ‪:ࡍࡀࡀࡈࡀࡎࡖ | >AC; BE ࡀࡓࡉࡆ ࡍࡌࡖ; G ࡇࡃࡉࡆ ࡍࡌࡖ :ࡀࡃࡉࡆ ࡍࡌࡖ | B ࡍࡀࡀࡃࡀࡆࡖ :ࡍࡀࡀࡃࡉࡆࡖ | BH ࡍࡀࡀࡉࡅࡉࡓࡅ :ࡍࡇࡀࡉࡅࡓࡅ 6 ACD ࡀࡕࡅࡁࡀࡈ ࡀࡉࡁࡀࡈࡁ :‬‬ ‫ࡖࡀࡑࡈࡀࡀࡍ ‪ࡍࡀࡉࡒ; J ࡀࡉࡓࡀࡌࡖ ࡍࡀࡉࡒ :ࡍࡀࡉࡒ 7 >B :ࡇࡌࡐࡅ ࡀࡉࡓࡀࡔ ࡀࡉࡒࡌࡅࡏࡁ ࡍࡀࡉࡒ ࡀࡓࡐࡀࡖ 8–7 AC ࡀࡉࡓࡐࡀࡖ; D ࡀࡉࡓࡐࡉࡖ :ࡀࡓࡐࡀࡖ | G ࡇࡕࡀࡓࡉࡕ :ࡀࡕࡀࡓࡉࡕ 7 BEGJ‬‬ ‫ࡖࡌࡀࡓࡇ ‪ACD ࡇࡌࡐࡅࡅ ࡀࡉࡓࡔ :ࡇࡌࡐࡅ ࡀࡉࡓࡀࡔ 8–7 GH ࡀࡉࡃࡀࡔ; >J :ࡀࡉࡓࡀࡔ | EGH ࡇࡓࡀࡌࡖ ࡍࡀࡉࡒ; I‬‬

Translation | 211

43:5 – 44:7

5 They took them to hide in their treasure house,704

because Life’s speech has gone from their senses.

It is the voice of Manda d’Heyyi,

who calls forth and teaches all his friends,

“Let me warn you, my brothers,

let me warn you, my friends!

Let me warn you, my brothers,

from the death the chiefs of the tent will die.

As soon as their mouths open, they will die,

and when their eyes close,

10 they will be held to account for their souls,705

who will have to pass a test there.

There, they will have to pass a test.” He says to them, “Bring me their teachers, who demand much

from them, do not give, and throw them down.706

Bring me their scholars,707 who teach them,

but they do not learn.

15 There, he judges father and son, teacher

and student, judges mother and daughter there,

There, he judges mother and daughter-in-law,

servant and master, employee and employer.

All cases will be judged,

and all will be settled,

save for the case of the husband and wife,

until the Great ordains it.

and Manda d’Heyyi will absolve him,

raise him up to set him in perfection’s house.

20 The triumphant Life speaks,

and the man who went here triumphs!

44. Life’s herald calls forth,

“Blessed is he who understands himself.

A man who understands himself

has no equal in the world.

Blessed are you righteous servants,708

who have kept away from all evil.

Shame on you, wicked heart,

within which evil governs,

5 and which Evil does not let

celebrate a blessing with goodness,

and its thought is full of wrath,

which is from Satan’s wrath.

The guts709 that jealousy710 loosens

will dwell in the depths.711

704 705 706 707 708 709 710 711

Line 5a is missing from BJ. ACD “in their bodies.” AD “and shut them up.” Missing from C. C is missing “bring me their scholars.” BEGHJ “blessed are the righteous servants.” In Mandaic, this word can mean both “bowels” and “consciences.” EGHIJ have “the envy” or “the family” of the lord. Line 7 after “guts” is missing from B, as is the word “its mouth” in the following line.

‫‪212 | Text‬‬

‫‪10‬‬

‫‪15‬‬

‫ࡅࡐࡌࡇ ࡖࡀࡐࡄࡕࡀ ࡅࡋࡀࡉࡉࡈ‬ ‫ࡖࡏࡃࡇ ࡌࡃࡀࡋࡉࡀ ࡅࡌࡀࡄࡉࡀ‬ ‫ࡅࡀࡉࡋࡉࡊ ࡀࡊࡓࡎࡀ ࡓࡀࡁࡕࡉࡀ‬ ‫ࡏࡋࡅࡊࡍ ࡒࡀࡓࡉࡀࡍ ࡅࡀࡌࡀࡓࡀࡍ‬ ‫ࡏࡅ ࡉࡀࡄࡁࡉࡕࡅࡍ ࡋࡀࡕࡉࡎࡉࡄࡃࡅࡍ‬ ‫ࡏࡅ ࡉࡀࡄࡁࡉࡕࡅࡍ ࡁࡉࡀࡌࡉࡀࡍࡉࡅࡊࡍ‬ ‫ࡅࡀࡉࡋࡇ ࡋࡄࡀࡉࡊࡌࡀ‬ ‫ࡅࡀࡉࡋࡇ ࡋࡁࡀࡀࡍࡉࡀ‬ ‫ࡅࡀࡉࡋࡇ ࡋࡌࡀࡃࡓࡉࡊ ࡃࡉࡓࡉࡊࡀ‬ ‫ࡅࡋࡀࡎࡀࡋࡉࡒ ࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬

‫ࡋࡀࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡌࡀࡓࡀࡉࡄࡅࡍ ࡁࡄࡉࡓࡁࡀ ࡂࡀࡈࡋࡀ‬ ‫ࡖࡋࡀࡎࡁࡀࡕ ࡌࡉࡇࡍ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ‬ ‫ࡂࡅࡁࡓࡉࡀ ࡖࡆࡉࡃࡒࡀ ࡉࡀࡄࡁࡉࡀ‬ ‫ࡏࡅ ࡕࡉࡎࡉࡄࡃࡅࡍ ࡋࡀࡕࡉࡕࡅࡍࡍ‬ ‫ࡋࡎࡌࡀࡋࡀࡉࡅࡊࡍ ࡋࡀࡕࡉࡌࡓࡅࡍ‬ ‫ࡖࡋࡀࡎࡁࡀࡓ ࡌࡉࡇࡍ ࡌࡍ ࡄࡅࡅࡊࡌࡕࡇ‬ ‫ࡖࡁࡉࡕࡍࡀ ࡋࡒࡅࡃࡀࡌࡇ ࡋࡀࡁࡀࡍ‬ ‫ࡖࡃࡉࡓࡀࡊ ࡋࡀࡍࡔࡐࡉࡇ ࡋࡀࡃࡓࡉࡊ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫‪10‬‬

‫‪15‬‬

‫ࡀࡊࡋࡅࡆࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡓࡉࡀ‬ ‫ࡀࡊࡋࡅࡆࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡃࡉࡀ‬ ‫ࡈࡅࡁࡇ ࡖࡀࡍࡔࡐࡉࡇ ࡉࡍࡃࡀ‬ ‫ࡈࡅࡁࡀࡉࡄࡅࡍ ࡖࡅࡊࡔࡈࡀࡉࡍࡀ‬ ‫ࡅࡀࡉࡋࡇ ࡏࡋ ࡌࡀࡌࡋࡉࡊ ࡌࡉࡋࡉࡊࡀ‬ ‫ࡅࡀࡉࡋࡇ ࡏࡋ ࡌࡀࡃࡓࡉࡊ ࡃࡉࡓࡉࡊࡀ‬ ‫ࡗ ࡀࡆࡉࡋ ࡁࡂࡀࡅࡇ ࡋࡀࡌࡉࡄࡒࡉࡋ‬ ‫ࡅࡀࡉࡋࡇ ࡋࡁࡀࡀࡍࡉࡀ‬ ‫ࡅࡀࡉࡋࡇ ࡋࡀࡒࡅࡕ ࡀࡉࡉࡍࡀ‬ ‫ࡅࡀࡉࡋࡇ ࡋࡀࡊࡓࡎࡀ ࡓࡀࡁࡕࡉࡀ‬ ‫ࡅࡀࡉࡋࡉࡅࡍࡍ ࡋࡕࡓࡉࡍ ࡋࡉࡔࡀࡉࡍࡀ‬ ‫ࡅࡀࡉࡋࡉࡅࡍࡍ ࡋࡉࡀࡋࡅࡉࡐࡀ‬ ‫ࡅࡀࡉࡋࡉࡅࡍࡍ ࡋࡎࡀࡋࡊࡉࡀ ࡕࡌࡉࡌࡉࡀ‬ ‫ࡅࡀࡉࡋࡇ ࡋࡄࡀࡉࡊࡌࡀ‬ ‫ࡅࡀࡉࡋࡉࡅࡍࡍ ࡋࡔࡀࡋࡉࡈࡉࡀ‬

‫ࡀࡊࡋࡅࡆࡀ ࡖࡄࡉࡉࡀ ࡓࡅࡓࡁࡉࡀ ‖‬

‫ࡅࡊࡋ ࡏࡉࡍࡔ ࡖࡁࡀࡍࡔࡐࡉࡇ ࡉࡍࡆࡃࡀࡄࡀࡓ‬ ‫ࡅࡋࡉࡁࡇ ࡉࡍࡄࡅࡉࡋࡇ ࡀࡓࡃࡉࡋࡊࡀ‬ ‫ࡖࡎࡀࡋࡒࡉࡀ ࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡖࡌࡅࡋࡀࡊࡀࡍ ࡋࡀࡍࡔࡐࡉࡇ ࡋࡀࡌࡋࡉࡊ‬ ‫ࡖࡃࡉࡓࡀࡊ ࡋࡀࡍࡔࡐࡉࡇ ࡋࡀࡃࡓࡉࡊ‬

‫]‪[171‬‬

‫ࡖࡋࡀࡁࡀࡍ ࡋࡒࡅࡃࡀࡌࡇ ࡁࡉࡕࡍࡀ‬ ‫ࡖࡋࡀࡎࡉࡁࡅࡉࡀ ࡁࡉࡔࡉࡀ ࡋࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ‬ ‫ࡖࡅࡊࡋ ࡖࡀࡋࡊࡀࡕ ࡀࡊࡓࡎࡀ ࡋࡀࡌࡋࡀࡕ‬ ‫ࡖࡉࡀࡄࡁࡉࡀ ࡕࡓࡉࡍ ࡃࡉࡉࡍࡀ ࡁࡄࡀࡃ‬ ‫ࡖࡌࡀࡋࡉࡐࡋࡅࡍ ࡅࡋࡀࡉࡀࡋࡉࡐࡀ‬ ‫ࡖࡁࡎࡀࡋࡊࡅࡕࡅࡍ ࡌࡉࡎࡕࡀࡓࡊࡉࡀ‬ ‫ࡖࡋࡀࡎࡁࡀࡓ ࡌࡉࡇࡍ ࡌࡍ ࡄࡅࡅࡊࡌࡕࡇ‬ ‫ࡖࡌࡔࡀࡋࡈࡉࡀ ࡔࡁࡉࡒࡉࡀ‬

‫‪:ࡀࡉࡕࡁࡀࡓ 10 AC ࡇࡋࡉࡆࡀࡄࡖ; D ࡇࡋࡉࡆࡀࡄࡀࡋࡖ; EGJ ࡇࡋࡉࡆࡀࡄࡀࡋࡅ :ࡇࡋࡉࡆࡀࡄࡀࡋ | AC ࡕࡉࡉࡀࡋࡅ; H ࡕࡉࡉࡀࡋࡅ ࡈࡀࡂࡋ; I ࡕࡉࡉࡀࡋࡅ ࡈࡀࡂࡋ :ࡈࡉࡉࡀࡋࡅ | ACD ࡀࡕࡄࡐࡉࡖ :ࡀࡕࡄࡐࡀࡖ 8‬‬

‫ࡓࡀࡕࡐࡉࡀ ‪:ࡍࡅࡃࡄࡉࡎࡉࡕࡀࡋ 12 H ࡀࡉࡓࡁࡅࡂࡖ :ࡀࡉࡓࡁࡅࡂ | BD ࡍࡀࡓࡉࡌࡀࡅ :ࡍࡀࡓࡀࡌࡀࡅ 11 ACDJ ࡍࡉࡆࡀࡄ ࡍࡌ :ࡍࡉࡆࡀࡄࡖ | G ࡕࡉࡁࡎࡀࡋࡖ; >H; J ࡕࡀࡁࡀࡎࡀࡋࡖ :ࡕࡀࡁࡎࡀࡋࡖ | B‬‬

‫ࡋࡀࡎࡉࡄࡃࡅࡍ ‪ࡀࡉࡍࡀࡀࡁࡋ ࡇࡋࡉࡀࡅ 15 AC ࡍࡊࡅࡋࡀࡌࡎࡋ ࡍࡊࡅࡍࡉࡌࡀࡉࡁ :ࡍࡊࡅࡉࡀࡋࡀࡌࡎࡋ ࡍࡊࡅࡉࡍࡀࡉࡌࡀࡉࡁ 13 AC ࡍࡅࡕࡉࡕࡀࡋ; GH ࡍࡍࡅࡕࡀࡕࡀࡋ; I ࡍࡍࡅࡕࡉࡕࡀࡋ; J ࡍࡍࡅࡕࡀࡕࡀࡋ :ࡍࡍࡅࡕࡉࡕࡀࡋ | H‬‬ ‫ࡖࡁࡉࡕࡍࡀ ࡋࡒࡅࡃࡀࡌࡇ ࡋࡀࡁࡀࡍ‪HJ ࡊࡀࡓࡃࡀࡋ :ࡊࡉࡓࡃࡀࡋ | HJ ࡊࡀࡓࡉࡃ :ࡊࡀࡓࡉࡃࡖ ࡀࡊࡉࡓࡉࡃ | ABC ࡊࡉࡓࡃࡀࡌࡖ; H ࡊࡉࡓࡃࡉࡌࡋ :ࡊࡉࡓࡃࡀࡌࡋ 16 BG ࡇࡌࡀࡃࡅࡒ ࡋࡏ :ࡇࡌࡀࡃࡅࡒࡋ | >C :‬‬ ‫‪:ࡍࡀࡊࡀࡋࡅࡌࡖ | ACDI ࡊࡉࡋࡌࡀࡌࡋ :ࡊࡉࡋࡌࡀࡌ 5 >ACD :ࡇࡋࡉࡆࡀࡄ 4 J ࡀࡉࡁࡅࡈ :ࡇࡁࡅࡈ 3 ACDI ࡇࡉࡐࡔࡍࡀࡁ :ࡇࡉࡐࡔࡍࡀࡁࡖ 2 CI ࡍࡊࡉࡀࡆࡅ :ࡍࡊࡉࡀࡆ | C ࡍࡉࡉࡀࡕࡔࡌ :ࡍࡉࡉࡀࡕࡔࡉࡌ 18‬‬ ‫ࡖࡌࡋࡀࡊࡀࡍ ‪:ࡇࡌࡀࡃࡅࡒࡋ 8 >B :ࡗ 7 J ࡊࡉࡓࡀࡃࡀࡋ :ࡊࡉࡓࡃࡀࡋ | BGJ ࡊࡉࡓࡃࡀࡌࡖ; H ࡊࡉࡓࡃࡀࡌࡋ; I ࡊࡉࡓࡃࡉࡌࡋࡏ :ࡊࡉࡓࡃࡀࡌ ࡋࡏ 6 D ࡊࡉࡋࡀࡌࡀࡋ; H ࡊࡀࡋࡌࡀࡋ :ࡊࡉࡋࡌࡀࡋ | BE‬‬ ‫ࡋࡒࡅࡃࡀࡌࡉࡀ ‪ACDJ ࡀࡔࡉࡁ; B ࡀࡉࡔࡉࡁࡅ; I ࡀࡉࡔࡉࡁ :ࡀࡉࡔࡉࡁ | ACD ࡀࡉࡅࡁࡋࡖ; BEGIJ ࡀࡉࡅࡁࡀࡋࡖ :ࡀࡉࡅࡁࡉࡎࡀࡋࡖ | GH ࡍࡇࡉࡀ :ࡀࡍࡉࡉࡀ | I ࡕࡅࡒࡀࡋ ࡋࡏ; K ࡕࡅࡒࡀ ࡋࡏ :ࡕࡅࡒࡀࡋ 9 J‬‬ ‫‪J ࡍࡀࡉࡃ :ࡀࡍࡉࡉࡃ | AC ࡍࡉࡓࡕࡀ :ࡍࡉࡓࡕ | ACEI ࡍࡉࡁࡄࡀࡉࡖ :ࡀࡉࡁࡄࡀࡉࡖ | EG ࡍࡉࡓࡕࡏࡋ :ࡍࡉࡓࡕࡋ 11 J ࡕࡉࡋࡌࡀࡋ :ࡕࡀࡋࡌࡀࡋ | IJ ࡕࡀࡊࡋࡏࡖ :ࡕࡀࡊࡋࡀࡖ | H ࡀࡉࡕࡁࡀࡓࡖ :ࡀࡉࡕࡁࡀࡓ 10‬‬ ‫‪:ࡀࡉࡒࡉࡁࡔ | H ࡀࡉࡈࡉࡋࡀࡔ ࡋࡏ :ࡀࡉࡈࡉࡋࡀࡔࡋ 15 BEHJ ࡍࡌࡅ :ࡍࡌ | H ࡀࡌࡊࡉࡀࡄ ࡋࡏ :ࡀࡌࡊࡉࡀࡄࡋ 14 ACD ࡀࡉࡊࡋࡀࡎ ࡋࡏ; J ࡇࡊࡋࡀࡎࡋ :ࡀࡉࡊࡋࡀࡎࡋ | J ࡍࡅࡋࡉࡀࡅ :ࡍࡍࡅࡉࡋࡉࡀࡅ 13‬‬ ‫ࡅࡔࡀࡁࡒࡉࡀ ‪D‬‬

Translation | 213

44:8 – 45:15

The mouth that opens to curse

will not look upon light’s place.

Those who raise their hands to strike

will kill their own masters with the sword.

10 Shame on you, big belly,

which nothing from this world will satisfy.

You men who give rewards,

I call out to you and say,

‘If you give, then do not report it!

If you report it, then do not repeat it!

If you give with your right hand,

then do not tell your left hand!’

Shame on the wise man,

whose wisdom has taught him nothing.

15 Shame on the builder,

Shame on the pathmaker,

who has built no building for himself. who has paved no path for himself,

and he will not rise up to see light’s place.” The triumphant Life speaks,

and the man who went here triumphs!

45. Life’s herald calls forth,

the Mighty Life’s herald.

Life’s herald calls forth

everone who prepares himself.

Blessed is he who knows himself,

and whose heart is a builder for him.

Blessed are Truth’s people;

they will rise up to see light’s place.

5 Shame on the advisor,

Shame on the pathmaker,

who has not given himself any advice. who has built no path for himself,

on which he goes and does not slip. Shame on the builder,

who has built no building for himself.

Shame on the evil eye,

since the wicked were not satisfied with this world.712

10 Shame on the big belly,

Shame on the forked

tongue,713

which does not fill despite all the belly eats. which gives two different decisions to the same case.

Shame on the students,

who are taught, but do not learn.

Shame on the foolish idiots,

who get stuck in their idiocy.

Shame on the wise man,

who has not taught his wisdom.

15 Shame on the rulers,

who rule over the forsaken,

712 Based on the variant from H (and the parallel in the Great Treasure). ABCDEGIJ have “to his father” in place of “they were not satisfied.” 713 Literally “two tongues.”

‫‪214 | Text‬‬

‫ࡅࡋࡀࡁࡃࡉࡀ ࡏࡅࡁࡀࡃࡉࡀ ࡔࡀࡉࡐࡓࡉࡀ ‖‬

‫‪20‬‬

‫‪25‬‬

‫ࡁࡏࡃࡀࡉࡄࡅࡍ ࡁࡀࡃࡉࡍ ࡂࡅࡌࡓࡉࡀ‬ ‫ࡅࡀࡉࡋࡇ ࡏࡋ ࡋࡉࡁࡀ ࡁࡉࡔࡀ‬ ‫ࡌࡀࡌࡋࡉࡀࡊࡁࡇ ࡁࡉࡔࡅࡕࡀ‬ ‫ࡎࡀࡉࡉࡐ ࡅࡋࡀࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡀࡁࡀࡃ ࡈࡀࡁ‬ ‫ࡅࡀࡉࡋࡇ ࡋࡌࡀࡍ ࡖࡄࡅࡀࡋࡇ‬ ‫ࡄࡀࡈࡀࡉࡉࡀ ࡋࡀࡍࡔࡐࡉࡇ ࡀࡁࡀࡃ‬ ‫ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡄࡅࡀࡋࡇ‬ ‫ࡀࡂࡓࡀ ࡋࡀࡍࡔࡐࡉࡇ ࡀࡁࡀࡃ‬ ‫ࡏࡅࡁࡀࡃࡉࡇ ࡀࡆࡋࡉࡀ ࡋࡀࡒࡀࡌࡇ‬ ‫ࡏࡃࡀࡉࡅࡊࡍ ࡉࡍࡁࡃࡅࡍ ࡅࡊࡔࡈࡀ‬

‫ࡅࡀࡍࡋࡐࡉࡀ ࡁࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ‬ ‫ࡅࡁࡎࡉࡐࡄࡀࡕࡅࡍ ࡌࡎࡀࡓࡎࡉࡉࡐࡍ ࡉࡀࡒࡃࡀࡀࡍ‬ ‫ࡖࡁࡉࡔࡅࡕࡀ ࡁࡂࡀࡅࡇ ࡌࡀࡌࡋࡉࡀࡊ‬ ‫ࡅࡎࡀࡉࡉࡐ ࡁࡎࡀࡅࡀࡐ ࡖࡀࡋࡌࡀ‬

‫]‪[172‬‬

‫ࡅࡀࡉ ࡅࡀࡉ ࡒࡀࡓࡉࡀ ࡌࡀࡍ ࡖࡀࡁࡀࡃ ࡁࡉࡔ‬ ‫ࡅࡋࡀࡈࡀࡉࡉࡁ ࡌࡉࡇࡍ ࡌࡍ ࡈࡀࡁࡅࡕࡇ‬ ‫ࡅࡔࡀࡅࡉࡀ ࡋࡒࡅࡃࡀࡌࡇ ࡕࡉࡒࡋࡀࡕࡀ‬ ‫ࡅࡈࡀࡉࡉࡁ ࡌࡉࡇࡍ ࡌࡍ ࡈࡀࡁࡅࡕࡇ‬ ‫ࡏࡅࡁࡀࡃࡉࡇ ࡋࡒࡅࡃࡀࡌࡇ ࡀࡆࡋࡉࡀ‬ ‫ࡅࡌࡉࡎࡕࡀࡌࡉࡊࡋࡇ ࡋࡀࡒࡀࡌࡇ ࡁࡏࡅࡄࡓࡀ‬ ‫ࡎࡀࡒ ࡄࡅࡆࡉࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ ‖‬

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‫ࡌࡍ ࡀࡕࡓࡀ ࡖࡄࡍࡅࡓࡀ ࡉࡍࡒࡐࡉࡕ‬ ‫ࡀࡕࡓࡀ ࡖࡉࡍࡒࡐࡉࡕ ࡌࡉࡇࡍ‬ ‫ࡏࡅࡕࡓࡀ ࡖࡋࡅࡀࡍ ࡌࡍ ࡁࡉࡕ ࡄࡉࡉࡀ‬ ‫ࡂࡀࡅࡀࡆࡀ ࡖࡋࡂࡉࡈ ࡁࡏࡃࡇ‬ ‫ࡌࡍ ࡀࡈࡉࡓࡉࡐࡇ ࡏࡄࡀࡁࡋࡉࡀ ࡌࡉࡇࡍ‬ ‫ࡕࡀࡍ ࡏࡄࡀࡁࡋࡉࡀ ࡌࡉࡇࡍ‬ ‫ࡕࡋࡀࡕ ࡏࡄࡀࡁࡋࡉࡀ ࡌࡉࡇࡍ‬ ‫ࡀࡉࡀࡍࡉ ࡁࡓࡉࡔࡀࡉ ࡕࡓࡀࡋࡑࡉࡀ‬ ‫ࡄࡆࡀࡉࡕࡇ ࡋࡀࡁ ࡅࡁࡀࡔࡒࡉࡓࡕࡇ‬ ‫ࡔࡀࡋࡕࡇ ࡋࡉࡁࡀ ࡓࡁࡀ‬

‫ࡌࡉࡀࡍࡊ ࡃࡀࡅࡓࡀ ࡕࡀࡒࡀࡍ‬ ‫ࡏࡅࡕࡓࡀ ࡌࡍ ࡄࡉࡉࡀ ࡋࡅࡀࡍ‬ ‫ࡂࡀࡅࡀࡆࡀ ࡖࡌࡉࡀ ࡄࡉࡉࡀ ࡁࡏࡃࡇ ࡋࡂࡉࡈ‬ ‫ࡅࡊࡋࡇ ࡀࡋࡅࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬ ‫ࡋࡉࡁࡀࡉ ࡖࡀࡊࡉࡅࡁ ࡉࡍࡕࡀࡀࡐࡍ‬ ‫ࡎࡉࡃࡓࡉࡀ ࡌࡋࡉࡍ‬ ‫ࡀࡉࡀࡍࡉ ࡕࡓࡀࡋࡑࡉࡀ ࡁࡓࡉࡔࡀࡉ‬ ‫ࡄࡆࡀࡉࡕࡇ ࡅࡁࡀࡔࡒࡉࡓࡕࡇ ࡋࡀࡁ‬ ‫ࡅࡔࡀࡉࡉࡋࡕࡇ ࡔࡅࡋࡕࡀ ࡕࡋࡀࡕ‬ ‫ࡖࡎࡁࡉࡋࡉࡁࡇ ࡓࡅࡓࡁࡉࡀ ࡅࡃࡉࡓࡃࡒࡉࡀ‬

‫]‪[173‬‬

‫‪:ࡍࡅࡕࡀࡄࡐࡉࡎࡁࡅ | G ࡀࡉࡓࡁࡅࡂ :ࡀࡉࡓࡌࡅࡂ | I ࡍࡅࡉࡀࡃࡏࡁ; J ࡍࡅࡄࡉࡀࡃࡉࡁ :ࡍࡅࡄࡉࡀࡃࡏࡁ 17 I ࡀࡃࡒࡀࡉࡖ :ࡀࡃࡒࡀࡉࡖ | J ࡀࡐࡋࡍࡀࡅ :ࡀࡉࡐࡋࡍࡀࡅ | ACD ࡀࡉࡃࡁࡀࡋ :ࡀࡉࡃࡁࡀࡋࡅ 16‬‬

‫ࡅࡁࡏࡎࡉࡐࡄࡀࡕࡅࡍ ‪J ࡀࡕࡅࡔࡉࡁ ࡇࡁࡊࡅࡉࡋࡌࡀࡌ ࡊࡀࡉࡋࡌ :ࡀࡕࡅࡔࡉࡁ ࡇࡁࡊࡀࡉࡋࡌࡀࡌ 19 J ࡀࡉࡁࡉࡋ :ࡀࡁࡉࡋ 18 AC ࡍࡀࡀࡃࡒࡅࡉ :ࡍࡀࡀࡃࡒࡀࡉ | H ࡍࡐࡅࡉࡎࡓࡀࡎࡌ :ࡍࡐࡉࡉࡎࡓࡀࡎࡌ | IJ‬‬

‫;ࡌࡀࡌࡋࡉࡀࡊࡁࡇࡁࡉࡔࡅࡕࡀ ‪:ࡇࡁࡅࡈ 21 >H :ࡓࡅࡍࡄ 20 I ࡐࡀࡅࡀࡎࡁ; J ࡐࡀࡅࡎࡁ :ࡐࡀࡅࡀࡎࡁ | BEG ࡐࡉࡉࡀࡎ :ࡐࡉࡉࡀࡎࡅ | AC ࡀࡕࡅࡔࡉࡁ ࡇࡁࡊࡉࡉࡋࡌࡀࡌ; BD ࡀࡕࡅࡔࡉࡁ ࡇࡊࡁࡉࡋࡌࡀࡌ; I‬‬

‫ࡈࡅࡁࡉࡀ ‪:ࡍࡀࡌࡋ 22 I ࡃࡉࡁࡀࡖ :2ࡃࡀࡁࡀࡖ | AD ࡃࡀࡁࡀ ࡍࡀࡌ ࡀࡉࡓࡀࡒ; BEG ࡃࡉࡁࡀࡖ ࡍࡀࡌࡋ; H ࡃࡉࡁࡖ; J ࡃࡀࡁࡀࡖ ࡍࡀࡌࡋ :ࡃࡀࡁࡀࡖ ࡍࡀࡌ ࡀࡉࡓࡀࡒ | EGHI ࡃࡉࡁࡀࡖ :1ࡃࡀࡁࡀࡖ | J‬‬

‫‪C ࡇࡌࡀࡃࡅࡒࡋࡀ :ࡇࡌࡀࡃࡅࡒࡋ | ACD ࡇࡉࡐࡔࡍࡀࡋ ࡃࡀࡁࡀ; I ࡃࡀࡁࡀ ࡇࡉࡐࡔࡍࡀ ࡋࡏ; J ࡃࡉࡁࡀ ࡇࡉࡐࡔࡍࡀ ࡋࡏ :ࡃࡀࡁࡀ ࡇࡉࡐࡔࡍࡀࡋ 23 BEHJ ࡍࡌࡅ :ࡍࡌ | AD ࡇࡋࡀࡅࡄ :ࡇࡋࡀࡅࡄࡖ | >B‬‬ ‫ࡕࡉࡒࡋࡀࡕࡀ‪J ࡀࡉࡌࡀࡃࡅࡒࡋ :ࡇࡌࡀࡃࡅࡒࡋ | I ࡇࡃࡀࡁࡅࡏ :ࡇࡉࡃࡀࡁࡅࡏ | J ࡃࡉࡁࡀ :ࡃࡀࡁࡀ 25 BEHJ ࡍࡌࡅ; I ࡍࡌ :ࡍࡌ | AC ࡍࡀࡌࡋࡀ :ࡍࡀࡌࡋ 24 AC ࡀࡕࡀࡋࡉࡒࡀࡕ; D ࡀࡕࡀࡋࡀࡒࡀࡕ :‬‬

‫‪J ࡊࡉࡌࡕࡎࡉࡌ :ࡇࡋࡊࡉࡌࡀࡕࡎࡉࡌࡅ | GH ࡇࡌࡀࡃࡅࡒࡀࡋ; I ࡇࡌࡀࡃࡅࡒࡋ; J ࡀࡉࡌࡀࡃࡅࡒࡋ :1ࡇࡌࡀࡒࡀࡋ | EGI ࡇࡃࡀࡁࡅࡏ :ࡇࡉࡃࡀࡁࡅࡏ 26 >B :ࡇࡌࡀࡒࡀࡋ ࡀࡉࡋࡆࡀ ࡇࡉࡃࡀࡁࡅࡏ ࡀࡉࡋࡆࡀ 26–25‬‬

‫;ࡅࡌࡉࡎࡕࡀࡌࡉࡊࡉࡋࡇ ‪ࡊࡍࡉࡉࡌ :ࡊࡍࡀࡉࡌ 1 AE ࡍࡉࡊࡏࡀࡆ; I ࡍࡉࡏࡊࡀࡆ :ࡍࡊࡉࡀࡆ | IJ ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 28 ACDEI ࡒࡀࡎࡅ :ࡒࡀࡎ 27 BEGH ࡀࡓࡄࡅࡏ :ࡀࡓࡄࡅࡏࡁ | BEGH ࡊࡉࡌࡕࡎࡉࡌࡅ; I‬‬ ‫‪ࡇࡉࡃࡏࡁ :ࡇࡃࡏࡁ | BDJ ࡈࡀࡂࡋࡖ :ࡈࡉࡂࡋࡖ | A ࡀࡆࡀࡅࡂ; C ࡀࡆࡀࡅࡂࡀ :ࡀࡆࡀࡅࡀࡂ 4 AD ࡈࡀࡂࡋ :ࡈࡉࡂࡋ | J ࡀࡉࡃࡏࡁ :ࡇࡃࡏࡁ | AC ࡀࡆࡀࡅࡂ :ࡀࡆࡀࡅࡀࡂ | AC ࡍࡀࡅࡋࡀ; D ࡍࡀࡅࡋ :ࡍࡀࡅࡋࡖ 3 E‬‬ ‫‪AC ࡍࡌ ࡍࡇࡉࡌ :ࡍࡇࡉࡌ | BG ࡇࡋࡁࡀࡄࡏ :ࡀࡉࡋࡁࡀࡄࡏ | I ࡐࡇࡓࡉࡈࡀ :ࡇࡐࡉࡓࡉࡈࡀ | >H :ࡍࡌ 5 >ACD :ࡔࡉࡓࡁ ࡔࡉࡓ ࡍࡌ | B ࡍࡀࡅࡋ; DJ ࡀࡅࡋ :ࡀࡅࡋࡀ | ACD ࡀࡊࡋࡀ :ࡇࡋࡊࡅ | AJ‬‬ ‫ࡖࡀࡊࡉࡅࡁ‪AC ࡀࡉࡑࡋࡀࡓࡕࡀ :ࡀࡉࡑࡋࡀࡓࡕ 7 >BEGHJ; I ࡀࡉࡓࡃࡉࡎ :ࡀࡉࡓࡃࡉࡎ | B ࡇࡋࡁࡀࡄࡏ :ࡀࡉࡋࡁࡀࡄࡏ | ACD ࡍࡀࡕࡀ :ࡍࡀࡕ 6 ACD ࡍࡐࡅࡀࡕࡍࡉ; J ࡐࡀࡀࡕࡍࡉ :ࡍࡐࡀࡀࡕࡍࡉ | H ࡁࡉࡉࡊࡀࡖ :‬‬ ‫ࡁࡓࡉࡔࡀࡉ‪J ࡀࡉࡕࡓࡀࡒࡔࡀࡁࡅ :ࡇࡕࡓࡉࡒࡔࡀࡁࡅ | >H :ࡁࡀࡋ ࡇࡕࡉࡀࡆࡄ 9 AC ࡇࡕࡓࡀࡒࡔࡀࡁࡅ :ࡇࡕࡓࡉࡒࡔࡀࡁࡅ | C ࡀࡉࡑࡋࡉࡓࡕ :ࡀࡉࡑࡋࡀࡓࡕ | >J :ࡉࡀࡔࡉࡓࡁ ࡉࡍࡀࡉࡀ 8 J ࡀࡉࡔࡉࡓࡁ :‬‬ ‫;ࡅࡁࡀࡔࡒࡀࡓࡕࡇ ‪ACD ࡇࡁࡉࡋ ࡇࡕࡋࡉࡉࡀࡔ; H ࡇࡁࡕࡉࡋ ࡀࡕࡅࡃࡉࡓࡌ ࡇࡕࡋࡀࡔ; J ࡀࡁࡀࡋ ࡇࡕࡋࡀࡔ :ࡀࡁࡉࡋ ࡇࡕࡋࡀࡔ | :ࡇࡕࡋࡀࡔ 10 >A :ࡕࡀࡋࡕ | H ࡇࡕࡋࡀࡉࡀࡔࡅ :ࡇࡕࡋࡉࡉࡀࡔࡅ | ACE‬‬ ‫ࡖࡎࡁࡉࡋࡉࡁࡇ‪AC ࡇࡁࡉࡋࡉࡁࡎࡏࡖ :‬‬

Translation | 215

45:16 – 46:10

and do no good deeds.

They will fall into the blazing fire,

and stoke the coals714 with their hands,

and kindle the fire with their lips.

Shame on the wicked heart,

within which evil governs,

Wickedness governs within it,

and it will end with of the world.

20 It will end, and not see light’s place.

Blessings on whoever has done good;715

“Shame, shame!” calls whoever has done evil.716

Shame on whoever has had a bounty,

and has done no good with it.

He has committed sins for himself,

and piled provocations before himself.

Blessings on whoever has had good,

and has done good with it.

25 He has made a reward for himself.

His works go before him.

His works go before him,

and reach ahead of him on the way.

Your hands perform the truth,

so rise up and see light’s place!

And Life triumphs!

46. From light’s place, I left,

from you, everlasting abode!

From the place I left,

I was joined by an excellency from Life.

The excellency who joined me from Life’s house

held a staff of living water in his hand.

The staff he held in his hand

was entirely leafy from end to end.717

5 He gave me some of its leaves,

my sick heart found recovery.

Once again, he gave me some of it,

and the books became full.718

For the third time, he gave me some of it,

and he fixed my eyes in my head.

Within my head, he fixed my eyes,

and I saw my father and knew him.

I saw my father, I saw him,

and I gave him three requests.

10 I asked him for a great heart,719

714 715 716 717 718 719

which can be carried by the big and the little.

G “men.” EGHI “who does good.” I “who does evil.” ACD are missing “from end to end.” B has “all of it accompanied me,” and DJ have “all of it accompanied.” BEGHIJ simply have “they filled up” in place of line 6b. In I, the word “books” has been copied into the margin. H “I asked there be no rebellion in it,” J “I asked the great father.”

‫‪216 | Text‬‬

‫ࡔࡀࡋࡕࡇ ࡋࡉࡍࡄࡅࡕࡀ‬ ‫ࡔࡀࡋࡕࡇ ࡃࡉࡓࡉࡊࡀ ࡌࡉࡊࡉࡊࡀ‬

‫ࡖࡌࡓࡉࡃࡅࡕࡀ ࡋࡉࡕࡁࡇ‬ ‫ࡖࡎࡋࡀࡒ ࡁࡔࡋࡀࡌ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ‖ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫]‪[174‬‬

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‫‪15‬‬

‫‪20‬‬

‫ࡌࡍ ࡀࡕࡓࡀ ࡖࡄࡍࡅࡓࡀ ࡉࡍࡒࡐࡉࡕ‬ ‫ࡏࡈࡑࡋࡉࡀ ࡖࡆࡉࡅࡀ ࡋࡁࡉࡔࡀࡍ‬ ‫ࡀࡕࡉࡕ ࡅࡀࡔࡉࡊࡕࡉࡅࡍࡍ ࡋࡀࡍࡅࡑࡓࡀࡉࡉࡀ‬ ‫ࡕࡓࡀࡕࡑࡇ ࡋࡅࡊࡓࡎࡉࡀࡉ ࡅࡉࡀࡕࡁࡉࡕ‬ ‫ࡉࡀࡕࡉࡁ ࡈࡀࡁࡀ ࡅࡌࡀࡋࡉࡋࡐࡅࡍ ࡋࡁࡇࡍ‬ ‫ࡁࡀࡍࡉ‬ ‫ࡄࡆࡅࡍ ࡏࡃࡉࡋࡌࡀ ࡖࡕࡉࡂࡉࡓࡅࡍ ࡂࡀࡅࡓࡀ‬ ‫ࡖࡂࡀࡉࡓࡉࡀ ࡅࡂࡀࡁࡍࡉࡀ‬ ‫ࡋࡀࡎࡀࡋࡒࡉࡀ ࡋࡁࡉࡕ ࡄࡉࡉࡀ‬ ‫ࡁࡀࡍࡉ‬ ‫ࡄࡆࡅࡍ ࡏࡃࡉࡋࡌࡀ ࡕࡉࡁࡃࡅࡍ ࡄࡀࡓࡔࡉࡀ‬ ‫ࡄࡀࡓࡀࡔࡉࡀ ࡅࡆࡉࡀࡐࡉࡍࡀ ࡔࡀࡃࡉࡋࡅࡍ ࡁࡃࡅࡃࡉࡀ‬ ‫ࡁࡀࡍࡉ‬ ‫ࡄࡆࡅࡍ ࡏࡃࡉࡋࡌࡀ ࡕࡉࡐࡅࡊࡍ ࡌࡉࡓࡑࡉࡀ‬ ‫ࡄࡀࡋࡉࡍ ࡖࡀࡐࡉࡊࡀ ࡌࡉࡓࡑࡉࡀ‬ ‫ࡁࡀࡍࡉ‬ ‫ࡄࡆࡅࡍ ࡏࡃࡉࡋࡌࡀ ࡕࡉࡎࡓࡅࡍ‬ ‫ࡌࡀࡀࡊ ࡋࡕࡀࡒࡉࡀࡐ ࡋࡀࡕࡀࡕࡅࡍࡍ‬ ‫ࡁࡉࡕ ࡌࡀࡎࡊࡉࡀ ࡀࡉࡇࡍ ࡄࡀࡆࡉࡀ ࡄࡔࡅࡀࡊ‬ ‫ࡁࡀࡍࡉ‬ ‫ࡄࡆࡅࡍ ࡏࡃࡉࡋࡌࡀ ࡕࡉࡋࡉࡂࡈࡅࡍ‬ ‫ࡅࡁࡀࡍࡉࡅࡊࡍ ࡕࡀࡉࡋࡅࡍ‬

‫ࡌࡉࡀࡍࡊ ࡃࡀࡅࡓࡀ ࡕࡀࡒࡀࡍ‬ ‫ࡅࡋࡊࡉࡋࡀ ࡖࡆࡀࡀࡊࡅࡀࡕࡀ ࡁࡓࡉࡔࡀࡉ ࡕࡓࡉࡋࡑࡉࡀ‬ ‫ࡗ ࡋࡉࡊࡇࡐ ࡖࡉࡀࡓࡃࡀࡍ ࡒࡀࡉࡌࡉࡀ‬ ‫ࡗ ࡀࡁࡀ ࡖࡉࡀࡕࡉࡁ ࡀࡁࡉࡉࡍࡀ ࡁࡇࡍ‬ ‫ࡅࡊࡋ ࡔࡓࡀࡓࡀ ࡖࡈࡏࡉࡀ ࡋࡉࡕࡁࡇ‬ ‫ࡄࡆࡅࡍ ࡏࡃࡉࡋࡌࡀ ࡖࡂࡅࡁࡍࡀ ࡕࡉࡂࡉࡁࡍࡅࡍ‬ ‫ࡋࡁࡉࡕ ࡄࡉࡉࡀ ࡋࡀࡎࡀࡋࡒࡉࡀ‬ ‫ࡅࡋࡀࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡅࡕࡉࡓࡑࡅࡍ ࡁࡀࡐࡂࡓࡀ ࡉࡍࡔࡉࡌࡕࡀ‬ ‫ࡖࡓࡀࡄࡕࡀࡍ ࡅࡅࡍࡓࡀ ࡄࡀࡅࡉࡀ ‖ ࡃࡀࡉࡀࡅࡍࡍ‬

‫]‪[175‬‬

‫ࡉࡅࡌࡀ ࡖࡕࡉࡔࡀࡅࡍࡍ ࡓࡁࡀ ࡅࡊࡃࡀࡊ‬ ‫ࡀࡉࡀࡍࡉࡄࡅࡍ ࡄࡍࡅࡓࡀ ࡋࡀࡄࡀࡆࡉࡀࡍ‬ ‫ࡀࡁࡃࡀ ࡁࡉࡀࡃ ࡌࡀࡓࡇ ࡅࡋࡀࡌࡕࡀ ࡁࡉࡀࡃ ࡌࡀࡓࡕࡇ‬ ‫ࡌࡉࡕࡉࡀࡁࡀࡈ ࡁࡀࡕࡓࡀ ࡂࡆࡉࡓࡀ‬ ‫ࡅࡋࡉࡂࡓࡇ ࡔࡓࡀࡓࡀ ࡋࡀࡌࡀࡔࡀࡊ‬ ‫ࡀࡌࡕࡀ ࡖࡋࡀࡓࡐࡉࡒࡀ‬ ‫ࡋࡁࡉࡕ ࡌࡀࡓࡉࡀ‬

‫‪ࡇࡕࡋࡉࡉࡀࡔ :ࡇࡕࡋࡀࡔ 12 H ࡀࡕࡅࡃࡉࡓࡌ :ࡀࡕࡅࡃࡉࡓࡌࡖ | GH ࡀࡕࡅࡃࡉࡓࡌ; I ࡀࡕࡅࡃࡉࡓࡌࡖ ࡀࡕࡅࡄࡍࡉࡋ :ࡀࡕࡅࡃࡉࡓࡌࡖ ࡀࡕࡅࡄࡍࡉࡋ | ACD ࡀࡕࡅࡄࡍࡉࡋ ࡇࡕࡋࡉࡉࡀࡔ; >J :ࡀࡕࡅࡄࡍࡉࡋ ࡇࡕࡋࡀࡔ 11‬‬ ‫‪EGIJ ࡀࡋࡑࡈࡅࡏ :ࡀࡉࡋࡑࡈࡏ 2 E ࡊࡍࡉࡉࡌ :ࡊࡍࡀࡉࡌ 1 C ࡍࡊࡉࡀࡆࡅ; I ࡍࡊࡉࡀࡆࡅ :ࡍࡊࡉࡀࡆ 13 BJ ࡒࡉࡋࡎࡖ; D ࡒࡉࡋࡀࡎࡖ; H ࡒࡉࡋࡎ :ࡒࡀࡋࡎࡖ | G ࡊࡏࡊࡉࡌ :ࡀࡊࡉࡊࡉࡌ | ACD‬‬ ‫ࡖࡆࡀࡀࡊࡅࡀࡕࡀ‪ࡀࡉࡑࡋࡀࡓࡕ :ࡇࡑࡕࡀࡓࡕ 4 ACD ࡐࡇࡍࡊࡉࡋ :ࡐࡇࡊࡉࡋ | BEGH ࡀࡉࡉࡀࡓࡑࡅࡍࡀ ࡋࡏ :ࡀࡉࡉࡀࡓࡑࡅࡍࡀࡋ 3 C ࡀࡉࡑࡋࡀࡓࡕࡀ; J ࡀࡉࡑࡋࡀࡓࡕ :ࡀࡉࡑࡋࡉࡓࡕ | GJ ࡀࡕࡀࡊࡅࡀࡆࡖ; I ࡀࡕࡀࡅࡀࡊࡀࡆࡖ :‬‬ ‫‪:ࡍࡅࡐࡋࡉࡋࡀࡌࡅ | I ࡀࡁࡀࡈ ࡀࡁࡀࡈ :ࡀࡁࡀࡈ 5 J ࡀࡍࡉࡁ :ࡍࡇࡁ | A ࡀࡍࡉࡁ; B ࡀࡍࡉࡉࡀࡁࡀ; C ࡀࡍࡉࡁࡀ; D ࡀࡍࡉࡉࡀࡁ :ࡀࡍࡉࡉࡁࡀ | J ࡕࡉࡁࡕࡀࡖ :ࡕࡉࡁࡕࡀࡉࡅ | AB ࡀࡉࡎࡓࡊࡅࡋ; >C :ࡉࡀࡉࡎࡓࡊࡅࡋ | BJ‬‬ ‫ࡅࡌࡀࡋࡋࡐࡅࡍ ‪ࡀࡍࡁࡅࡂ :ࡀࡍࡁࡅࡂࡖ | B ࡍࡅࡓࡉࡀࡂࡉࡕࡖ; E ࡍࡅࡓࡉࡂࡉࡕ :ࡍࡅࡓࡉࡂࡉࡕࡖ 7 AC ࡉࡍࡀࡁࡀ :ࡉࡍࡀࡁ 6 J ࡀࡉࡁࡕࡉࡋ :ࡇࡁࡕࡉࡋ | ACD ࡀࡉࡈࡖ :ࡀࡉࡏࡈࡖ | >BEGHJ; I ࡍࡇࡁࡋ :ࡍࡇࡁࡋ | J‬‬ ‫‪ࡀࡉࡔࡀࡓࡀࡄ :ࡀࡉࡔࡀࡓࡀࡄ 12 C ࡀࡓࡂࡐࡀࡁࡀ :ࡀࡓࡂࡐࡀࡁ | EH ࡍࡅࡓࡑࡉࡉࡕࡅ; J ࡍࡅࡓࡑࡉࡅ :ࡍࡅࡑࡓࡉࡕࡅ 11 J ࡀࡉࡉࡄࡕࡉࡁࡋ :ࡀࡉࡉࡄ ࡕࡉࡁࡋ | >BE; J ࡀࡉࡒࡋࡀࡎࡀࡋࡅ :ࡀࡉࡒࡋࡀࡎࡀࡋ 9 ACD‬‬ ‫‪ࡊࡀࡃࡊࡅ ࡀࡁࡓ ࡍࡍࡅࡀࡔࡉࡕࡖ ࡀࡌࡅࡉ 15–14 ACD ࡉࡍࡀࡁࡅ :ࡉࡍࡀࡁ 13 H ࡍࡍࡅࡀࡉࡃ :ࡍࡍࡅࡀࡉࡀࡃ | >C :ࡀࡉࡅࡀࡄ | AC ࡀࡐࡉࡉࡆࡅ; H ࡐࡀࡉࡆࡅ; J ࡀࡉࡔࡉࡁ :ࡀࡍࡉࡐࡀࡉࡆࡅ | ABCGHJ ࡀࡉࡔࡓࡀࡄ; I‬‬ ‫ࡄࡀࡋࡉࡍ ࡖࡀࡐࡉࡊࡀ ࡌࡉࡓࡑࡉࡀ‪>C :ࡊࡀࡀࡌ 18 ACD ࡀࡕࡌࡀࡅ :ࡀࡕࡌࡀࡋࡅ | EG ࡍࡅࡒࡎࡉࡕ :ࡍࡅࡓࡎࡉࡕ 17 ACD ࡍࡉࡆࡀࡄ :ࡍࡉࡋࡀࡄ 15 I ࡀࡉࡑࡓࡉࡌ ࡀࡊࡉࡐࡀࡖ ࡍࡉࡋࡀࡄ ࡊࡀࡃࡊࡅ ࡀࡁࡓ ࡍࡍࡅࡀࡔࡉࡕࡖ ࡀࡌࡅࡉ; >J :‬‬ ‫;ࡅࡌࡀࡀࡊ ‪:ࡀࡓࡀࡓࡔ | ACD ࡍࡇࡉࡀࡅ :ࡍࡇࡉࡀ 19 J ࡀࡉࡓࡉࡆࡂ :ࡀࡓࡉࡆࡂ | >J :ࡀࡓࡕࡀࡁ | ACD ࡈࡀࡁࡀࡉࡌ; I ࡈࡀࡁࡀࡉࡕࡉࡌ :ࡈࡀࡁࡀࡉࡕࡉࡌ | H ࡍࡍࡅࡕࡀࡋ :ࡍࡍࡅࡕࡀࡕࡀࡋ | AD ࡊࡀࡀࡉࡌࡅ; I‬‬ ‫ࡀࡔࡓࡀࡓࡀ ‪J ࡀࡓࡀࡌ :ࡀࡉࡓࡀࡌ | >ACD :ࡕࡉࡁࡋ | B ࡅࡋࡉࡀࡕ; J ࡍࡅࡋࡉࡀࡕࡀ :ࡍࡅࡋࡉࡀࡕ | EG ࡍࡊࡅࡉࡍࡀࡉࡀࡁࡅ :ࡍࡊࡅࡉࡍࡀࡁࡅ 22 >EHJ; I ࡀࡌࡋࡉࡃࡏ :ࡀࡌࡋࡉࡃࡏ 21 C‬‬

Translation | 217

46:11 – 47:22

I asked him for calmness,

in which there is no rebellion.

I asked him for a level path,

to rise to light’s place in peace.

The triumphant Life speaks,

and the man who went here triumphs!

47. From light’s place, I left,

from you, everlasting abode!

I was dressed in resplendent robes,

and a victory wreath was placed around my head.

I arrived and found the Nazoreans,

standing on the banks of the Jordan.

I set up720 my throne and sat down, 5 The good man sits and teaches his

sons721

like a father sitting amidst his sons. all the truth, in which there is no error.

My sons!

10

See that you do not commit adultery;

see that you do not commit theft;

those who commit stealing and adultery

will not rise to Life’s house.

They will not rise to Life’s house;

they will not look upon light’s place.

My sons! See that you perform no magic,

and oppress the soul in the body.

Magicians722 and liars will be tossed in cauldrons

that seethe, and fire will be their judge.

My sons! See you do not shift boundaries. 15 those who shift

boundaries,723

The day that you displace the great marker, their eyes will not see the light.

My sons!

20

See you do not deliver

a servant to his master or a maid to her mistress,

nor deliver the weak to the strong,

to be bound in a remote place.

In the customs house, his eye will see only darkness,

and his foot will find no solid ground.

My sons! See that you do not take

a maid who has not been not set free,

and thus bring up your sons

in her master’s house.

720 721 722 723

BJ “they set up for me.” BEGHIJ “teaches them.” In I, “his sons” has been copied into the margin. Based on the variant from DE. ABCGHIJ all have “magic,” although I has been emended to “magicians.” Lines 14b and 15a are missing from IJ. The text has been copied into the margin of I.

218 | Text

ࡇࡋࡏ ࡓࡀࡆࡂࡀࡌ ࡇࡓࡀࡌࡖ ࡀࡌࡅࡉࡁ ࡀࡒࡋࡀࡎ ࡀࡉࡅࡁࡀࡖ ࡀࡔࡉࡓࡁ

[176]

ࡍࡀࡆࡌࡉࡓࡍࡉ ࡀࡆࡌࡉࡓ ࡍࡊࡅࡉࡍࡀࡉࡀࡅ ࡀࡉࡆࡉࡍࡃࡀࡕࡉࡌ ࡀࡕࡀࡓࡀࡈࡀࡌࡋ ࡍࡍࡉࡉࡃࡉࡌ ࡀࡆࡉࡆࡀ ࡍࡀࡉࡃࡅ ࡀࡉࡋࡅࡁࡄ ࡋࡅࡁࡄࡅ ࡀࡉࡋࡅࡁࡄ

ࡀࡍࡉࡀࡈࡑࡀ ࡋࡏࡅ ࡀࡉࡊࡓࡉࡕࡐࡀࡋ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡖ ࡀࡕࡅࡉࡋࡀࡄࡋࡅ ࡍࡅࡄࡉࡀࡅࡀࡋࡏ ࡀࡉࡅࡀࡄ ࡀࡓࡉࡆࡂ ࡀࡍࡉࡉࡃ ࡀࡉࡒࡋࡀࡎࡀࡋ ࡀࡉࡉࡄ ࡕࡉࡁࡋ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡋ ࡇࡋࡉࡆࡀࡄࡀࡋࡅ ࡍࡅࡃࡄࡉࡎࡉࡕࡀࡋ ࡀࡓࡒࡉࡔࡅ ࡀࡋࡅࡏࡖ ࡀࡉࡋࡉࡀࡕࡔࡉࡌ ࡍࡀࡀࡉࡀࡃ ࡌࡀࡃࡅࡒ ࡀࡉࡌࡋࡀ ࡍࡅࡄࡋࡊࡅࡋ ࡍࡅࡍࡋࡉࡉࡀࡃࡖ ‖ ࡇࡓࡂࡀࡅ ࡇࡃࡀࡁࡅࡏ ࡗ [177]

ࡍࡅࡃࡁࡉࡕࡀࡋ ࡍࡊࡅࡉࡀࡓࡁࡀࡄࡁ ࡇࡁࡕࡏ ࡀࡁࡓ ࡀࡕࡆࡀࡍࡃࡀࡅ ࡍࡀࡉࡃ ࡀࡉࡓࡉࡌࡎ ࡀࡍࡉࡀࡌ ࡌࡅࡉ ࡋࡊࡅࡖ ࡓࡀࡆࡂࡀࡕࡉࡌ ࡊࡀࡀࡄ ࡍࡀࡒࡉࡓࡖ

ࡀࡃࡁࡀ ࡀࡉࡈࡀࡄࡖ ࡀࡌࡅࡉ ࡀࡃࡁࡀ ࡀࡉࡈࡀࡄࡖ ࡀࡉࡉࡀࡈࡀࡄ ࡉࡍࡀࡁ ࡀࡑࡉࡀࡓࡊࡀ ࡍࡅࡄࡉࡕ ࡀࡌࡋࡉࡃࡏ ࡍࡅࡆࡄ ࡀࡉࡆࡀࡌࡀࡓࡅ ࡀࡑࡉࡀࡓࡊࡀࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡀࡕࡀࡓࡀࡈࡀࡌࡋ ‖ ࡀࡉࡆࡉࡍࡃࡀࡕࡉࡌ ࡉࡍࡀࡁ ࡍࡅࡊࡋࡉࡕࡖ ࡀࡌࡋࡉࡃࡏ ࡍࡅࡆࡄ ࡊࡀࡔࡀࡄ ࡀࡓࡅࡈࡁ ࡍࡍࡅࡉࡃࡉࡕ ࡉࡍࡀࡁ ࡍࡅࡃࡂࡉࡎࡉࡕ ࡀࡌࡋࡉࡃࡏ ࡍࡅࡆࡄ ࡀࡕࡐࡅࡍࡉࡀࡄ ࡋࡏࡅ ࡀࡉࡓࡊࡅࡏ ࡋࡏࡅ ࡀࡍࡉࡀࡈࡑࡀࡅ ࡀࡉࡊࡓࡉࡕࡐࡀࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡍࡅࡋࡉࡃࡂࡀࡎࡖ ࡀࡉࡃࡀࡂࡀࡎࡅ ࡀࡉࡉࡄ ࡕࡉࡁࡋ ࡀࡉࡒࡋࡀࡎࡀࡋ ࡀࡕࡅࡃࡄࡀࡎࡅ ࡍࡊࡅࡍࡉࡕࡃࡉࡒࡐࡀࡖ ࡍࡅࡆࡄ ࡀࡓࡒࡉࡔࡅ ࡀࡋࡅࡏࡖ ࡀࡕࡅࡃࡄࡀࡎࡖ ࡋࡀࡁࡒ ࡍࡌ ࡍࡀࡀࡉࡀࡃ ࡌࡀࡃࡅࡒ ࡀࡉࡋࡉࡀࡕࡔࡉࡌ ࡔࡍࡉࡏ ࡋࡊࡅࡋ ࡍࡅࡍࡋࡉࡉࡀࡃ ࡉࡍࡀࡁ ࡍࡊࡅࡉࡀࡅࡀࡋࡏ ࡀࡍࡉࡎࡖ ࡌࡀࡍࡃࡉࡌ ࡋࡊࡅ ࡇࡋࡅࡕࡉࡋࡆࡀࡖ ࡀࡌࡋࡀࡖ ࡀࡁࡓ ࡀࡕࡆࡀࡍࡃࡀࡅ ࡍࡀࡉࡃ ࡇࡁࡕࡏ ࡀࡉࡓࡄࡉࡁࡕࡉࡌ ࡇࡅࡀࡂࡁ ࡒࡉࡋࡀࡎ ࡍࡉࡈࡖ ࡍࡀࡌ ࡋࡊࡅࡖ ࡋࡅࡍࡈࡉࡌࡀ

:ࡀࡒࡋࡀࡎ | A ࡀࡉࡅࡁࡀ ࡔࡉࡓࡁ; C ࡀࡉࡅࡁࡀ ࡀࡔࡉࡓࡁ; I ࡀࡉࡅࡁࡀࡖ ࡀࡔࡉࡓࡁ :ࡀࡉࡅࡁࡀࡖ ࡀࡔࡉࡓࡁ | AC ࡀࡉࡅࡀࡄࡖ :ࡀࡃࡁࡀ ࡀࡉࡈࡀࡄࡖ 24 I ࡇࡋࡏ :ࡇࡋࡏ | HJ ࡀࡉࡓࡀࡌࡖ :ࡇࡓࡀࡌࡖ 23

ࡍࡀࡆࡌࡉࡓࡍࡉࡀࡋ; D ࡍࡀࡆࡌࡀࡓࡀࡋ; H ࡍࡅࡆࡌࡉࡓࡍࡉࡀࡋ :ࡍࡀࡆࡌࡉࡓࡍࡉ 26 >J :ࡀࡑࡉࡀࡓࡊࡀࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡍࡀࡆࡌࡉࡓࡍࡉ ࡀࡆࡌࡉࡓ ࡍࡊࡅࡉࡍࡀࡉࡀࡅ 27–26 >G :ࡍࡅࡄࡉࡕ 26 AD ࡒࡉࡋࡀࡎ; C ࡒࡋࡀࡎ >ABCDJ; I ࡀࡉࡆࡉࡍࡃࡀࡕࡉࡌ :ࡀࡉࡆࡉࡍࡃࡀࡕࡉࡌ 28 AC ࡀࡉࡆࡍࡃࡍࡀࡕࡉࡌ :ࡀࡉࡆࡉࡍࡃࡀࡕࡉࡌ | ACDH ࡀࡕࡀࡓࡀࡈࡀࡌ ࡋࡏ; I ࡀࡕࡀࡓࡀࡈࡀࡌࡋ :ࡀࡕࡀࡓࡀࡈࡀࡌࡋ | H ࡀࡉࡆࡌࡀࡓࡅ :ࡀࡉࡆࡀࡌࡀࡓࡅ 27 AC :ࡍࡅࡊࡋࡉࡕࡖ | J ࡍࡅࡆࡄࡏ :ࡍࡅࡆࡄ 30 >BEGHJ; I ࡉࡍࡀࡁ :ࡉࡍࡀࡁ 29 AC ࡀࡍࡉࡉࡃࡉࡌ; B ࡍࡍࡉࡉࡀࡃࡉࡌ; D ࡀࡍࡉࡀࡃࡉࡌ :ࡍࡍࡉࡉࡃࡉࡌ | ACD ࡍࡀࡉࡃࡁࡅ :ࡍࡀࡉࡃࡅ | I ࡀࡕࡀࡓࡀࡈࡀࡌࡋ :ࡀࡕࡀࡓࡀࡈࡀࡌࡋ ࡀࡍࡉࡀࡈࡑࡀ ࡋࡏࡅ; J ࡍࡇࡀࡈࡑࡀࡋࡅ :ࡀࡍࡉࡀࡈࡑࡀ ࡋࡏࡅ 33 B ࡍࡍࡅࡉࡀࡃࡉࡕ; D ࡍࡍࡅࡀࡃࡉࡕ; I ࡍࡍࡅ ࡉࡃࡉࡕ ࡍࡍࡅ ࡉࡃࡉࡕ; J ࡍࡅࡓࡉࡃࡉࡕ :ࡍࡍࡅࡉࡃࡉࡕ 31 ABCD ࡀࡉࡋࡅࡁࡄ :ࡋࡅࡁࡄࡅ | ACDJ ࡍࡅࡊࡋࡉࡕ BD ࡀࡕࡐࡅࡍࡀࡀࡄ ࡋࡏࡅ; H ࡀࡐࡕࡍࡉࡀࡄࡋࡅ; I ࡀࡐࡕࡍࡉࡀࡄࡋࡏࡅ; J ࡀࡕࡐࡅࡍࡉࡀࡄࡋࡅ :ࡀࡕࡐࡅࡍࡉࡀࡄ ࡋࡏࡅ | HJ ࡀࡉࡓࡊࡅࡏࡋࡅ; I ࡀࡉࡓࡊࡅࡏࡋࡏࡅ :ࡀࡉࡓࡊࡅࡏ ࡋࡏࡅ 34 ACDI ࡀࡍࡉࡀࡈࡀࡎ ࡋࡏࡅ; H ࡀࡍࡉࡀࡈࡀࡎࡅ ࡀࡉࡊࡓࡉࡕࡐࡀࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡖ ࡀࡕࡅࡉࡋࡀࡄ ࡋࡏࡅ :ࡀࡍࡉࡀࡈࡑࡀࡅ ࡀࡉࡊࡓࡉࡕࡐࡀࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡖ ࡀࡕࡅࡉࡋࡀࡄࡋࡅ 35–34 ACD ࡀࡕࡅࡋࡀࡄ ࡋࡏࡅ; I ࡀࡕࡅࡉࡋࡀࡄ ࡋࡏࡅ :ࡀࡕࡅࡉࡋࡀࡄࡋࡅ I >J :ࡍࡅࡆࡄ 38 >H :ࡀࡉࡉࡄ ࡕࡉࡁࡋ 37 ACD ࡀࡃࡂࡀࡎࡅ; B ࡀࡉࡃࡂࡀࡎࡅ; I ࡀࡉࡃࡀࡂࡀࡎࡅ :ࡀࡉࡃࡀࡂࡀࡎࡅ 36 J ࡍࡀࡉࡃ :ࡀࡍࡉࡉࡃ | ACDI ࡀࡍࡉࡀࡈࡀࡎࡅ; J ࡍࡇࡀࡈࡀࡎࡅ :ࡀࡍࡉࡀࡈࡑࡀࡅ 35 :ࡀࡉࡋࡉࡀࡕࡔࡉࡌ 39 >B :ࡀࡓࡒࡉࡔࡅ ࡀࡋࡅࡏࡖ ࡀࡕࡅࡃࡄࡀࡎࡖ ࡋࡀࡁࡒ ࡍࡌ ࡍࡅࡃࡄࡉࡎࡉࡕࡀࡋ 39–38 AC ࡍࡊࡅࡍࡀࡉࡕࡃࡉࡒࡐࡀࡖ; G ࡍࡍࡅࡉࡕࡃࡉࡒࡐࡀࡖ; J ࡍࡊࡅࡍࡉࡕࡃࡀࡒࡐࡀࡖ :ࡍࡊࡅࡍࡉࡕࡃࡉࡒࡐࡀࡖ G ࡍࡅࡍࡋࡉࡉࡀࡃࡖ ࡍࡀࡀࡉࡀࡃࡅ ࡍࡀࡀࡉࡀࡃ :ࡍࡅࡍࡋࡉࡉࡀࡃࡖ ࡍࡀࡀࡉࡀࡃ | B ࡀࡉࡋࡉࡉࡀࡕࡔࡉࡌ; I ࡀࡉࡋࡉࡉࡀࡕࡔࡉࡌ :ࡀࡉࡋࡉࡀࡕࡔࡉࡌ 40 B ࡀࡉࡋࡉࡉࡀࡕࡔࡉࡌ; I ࡀࡉࡋࡉࡉࡀࡕࡔࡉࡌ; J ࡇࡋࡉࡀࡕࡔࡉࡌ ࡇࡋࡉࡀࡕࡔࡍࡉ EGHJ ࡍࡅࡆࡄ ࡉࡍࡀࡁ; I ࡍࡅࡆࡄ ࡉࡍࡀࡁ; :ࡉࡍࡀࡁ 42 HJ ࡀࡉࡓࡂࡀࡅ :ࡇࡓࡂࡀࡅ | ABCDGJ ࡀࡉࡃࡀࡁࡅࡏ :ࡇࡃࡀࡁࡅࡏ | ACD ࡍࡅࡋࡉࡉࡀࡃ :ࡍࡅࡍࡋࡉࡉࡀࡃ 41 ACD ࡍࡅࡋࡉࡉࡀࡃ ࡍࡀࡀࡉࡀࡃࡅ ࡍࡀࡉࡀࡃ; ࡇࡁࡅࡕࡉࡋࡆࡀࡖ :ࡇࡋࡅࡕࡉࡋࡆࡀࡖ | ACD ࡀࡌࡋࡀ :ࡀࡌࡋࡀࡖ 44 G ࡍࡅࡁࡉࡕࡀࡋ :ࡍࡅࡃࡁࡉࡕࡀࡋ | ACD ࡀࡍࡉࡎࡖ ࡍࡊࡅࡉࡀࡅࡀࡋࡏ :ࡍࡊࡅࡉࡀࡅࡀࡋࡏ ࡀࡍࡉࡎࡖ 43 AC ࡉࡍࡀࡁࡀ; B ࡀࡌࡋࡉࡃࡏ ࡍࡅࡆࡄ ࡉࡍࡀࡁ; :ࡀࡉࡓࡄࡉࡁࡕࡉࡌ 46 >ACD :ࡌࡅࡉ | J ࡀࡕࡆࡉࡍࡃࡀࡅ :ࡀࡕࡆࡀࡍࡃࡀࡅ | >ACD :ࡇࡁࡕࡏ 45 J ࡀࡉࡁࡕࡏ :ࡇࡁࡕࡏ | >ABCDGJ; I ࡀࡁࡓ :ࡀࡁࡓ | J ࡀࡕࡆࡉࡍࡃࡀࡅ :ࡀࡕࡆࡀࡍࡃࡀࡅ | AD ࡇࡁࡅࡕࡉࡋࡆࡖ; C EG ࡍࡉࡒࡉࡓࡖ :ࡍࡀࡒࡉࡓࡖ | HJ ࡍࡀࡌࡋࡊࡅࡖ :ࡍࡀࡌ ࡋࡊࡅࡖ 47 G ࡇࡓࡄࡉࡁࡕࡉࡌ; J ࡇࡓࡄࡀࡁࡕࡉࡌ

25

30

35

40

45

Translation | 219

47:23 – 47:47

If the servant sins one day,

on the day that his master judges him,

the sins committed by the servant

will come upon the head of his father.

25 My sons!

See that you are not informers

and that your eyes give no hints,

since informers and snitches

will be assigned to the penitentiaries.

To the penitentiary, they will be assigned,

and they will surely be judged harshly.

My sons! 30 See that you do not practice

usury and compound interest,

lest you be judged724 in the dark mountain. My sons! See that you do not worship

idols and devils,

the Olympians,725 the paganism,

and the impiety726 of this world,

35 because the idols and devils727

a harsh judgment728 will be upon them,

and those who worship them

will not rise to Life’s house.

They will not rise to Life’s house,

and they will not look upon light’s place.

See what I have commanded you, and surely

do not bear a false and deceitful witness.

On account of a false and deceitful witness,729

they will be interrogated before the judge.

40 They will be interrogated before the judge

He judges every person

who judges the entire world. as to his works and his merits.

My sons! Whatever is disgusting to you,

do not do to your neighbor,

since the world to which you have gone

has judgment and a great reckoning.730

45 It has judgment and a great reckoning,

in which safeguarded intellects

are tested every day, since all who are laden will rise,

those who are empty-handed will be cut off.

724 J “lest you take up residence.” 725 The ekorri, or denizens of the é . k u r. The é . k u r, Sumerian for ‘mountain house,’ was the head temple of Nippur and the place where the gods assembled according to Mesopotamian tradition. 726 In place of halyutā ‘sweetness,’ read halputā ‘impiety.’ 727 Lines 34b and 35a were initially omitted from I, but they are copied into the margin. 728 The word “judgment” is explicitly singular and indefinite. 729 Line 39a is missing from B, as is the word “do not bear witness” in line 38b. 730 Based on the variant in EHI. Other manuscripts have “judgment and a reckoning.”

‫‪220 | Text‬‬

‫‪50‬‬

‫ࡅࡀࡉࡋࡇ ࡋࡓࡉࡒࡀࡀࡍ‬ ‫ࡗ ࡄࡅࡀ ࡁࡏࡃࡇ ࡅࡋࡀࡏࡄࡀࡁ‬ ‫ࡌࡉࡈࡀࡓࡉࡁࡇ ࡁࡉࡔࡉࡀ ࡅࡀࡊࡃࡀࡁࡉࡀ ࡁࡄࡔࡅࡀࡊ‬ ‫ࡁࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ ࡔࡀࡃࡉࡋࡇ‬ ‫ࡄࡀࡅࡉࡕࡇ ࡁࡀࡉࡇࡍ ࡅࡋࡀࡄࡆࡀ‬

‫ࡖࡓࡉࡒࡉࡍ ࡒࡀࡉࡉࡌ ࡁࡉࡕ ࡌࡀࡎࡊࡉࡀ‬ ‫ࡄࡀࡕࡀࡌ ࡁࡀࡄࡉࡔ ࡁࡀࡊࡍࡇࡐ ࡅࡋࡀࡌࡀࡔࡀࡊ‬ ‫ࡔࡀࡃࡉࡋࡇ ࡁࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ‬ ‫ࡖࡒࡓࡅࡋࡇ ࡁࡏࡅࡃࡇࡍ ࡅࡋࡀࡔࡌࡀ‬ ‫ࡄࡀࡅࡉࡕࡇ ࡅࡋࡀࡄࡆࡀ ࡁࡀࡉࡇࡍ‬

‫ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

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‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ ‖‬

‫ࡅࡊࡔࡈࡀ ࡁࡀࡊ ࡎࡀࡄࡉࡃࡀࡍ‬ ‫ࡋࡀࡊ ࡌࡎࡀࡉࡊࡀࡍࡋࡀࡊ ࡀࡉࡀࡍࡉ ࡈࡀࡁࡀ‬ ‫ࡀࡌࡀࡓࡋࡇ ࡋࡁࡀࡁ ࡉࡍࡀࡑࡓ‬ ‫ࡀࡌࡀࡓࡋࡅࡍ ࡏࡋ ࡓࡅࡉࡀࡅࡍࡍ‬ ‫ࡀࡌࡀࡓࡋࡇ ࡋࡀࡍࡈࡀࡓ ࡉࡀࡌࡀ‬ ‫ࡀࡌࡀࡓࡋࡇ ࡋࡀࡍࡈࡀࡓ ࡆࡀࡁࡉࡀ‬ ‫ࡀࡌࡀࡓࡋࡇ ࡋࡌࡀࡉࡉࡊ ࡈࡅࡓࡉࡀ‬ ‫ࡀࡌࡀࡓࡋࡇ ࡋࡀࡑࡉࡀࡓࡀ‬ ‫ࡄࡀࡁࡉࡈࡋࡀࡊ ࡁࡓࡉࡔࡀࡊ ࡓࡀࡂࡀࡂࡕࡀ‬ ‫ࡀࡌࡀࡓࡋࡇ ࡋࡀࡓࡃࡉࡋࡊࡀ ࡖࡀࡐࡂࡓࡉࡀ‬ ‫ࡎࡀࡓࡄࡉࡁ ࡁࡉࡍࡀ ࡁࡉࡉࡍࡀࡀࡍࡊ‬ ‫ࡀࡌࡉࡈࡍࡅࡋ ࡖࡀࡋࡌࡀ ࡄࡀࡆࡉࡍ ࡁࡀࡈࡉࡋ‬ ‫ࡀࡁࡉࡃ ࡆࡀࡄࡁࡀ ࡓࡄࡉࡌࡀ‬ ‫ࡌࡉࡕࡉࡒࡓࡉࡀ ࡋࡉࡋࡁࡉࡀ ࡄࡀࡃࡅࡀ‬ ‫ࡌࡀࡋࡀࡊ ࡔࡀࡁࡉࡒ ࡕࡀࡂࡇ‬ ‫ࡔࡀࡋࡌࡀࡉࡍࡀ ࡎࡀࡋࡒࡉࡀ ࡋࡄࡍࡅࡓࡀ‬

‫ࡗ ࡂࡀࡁࡓࡀ ࡖࡁࡀࡉࡉࡀ ࡁࡉࡕࡍࡀ‬ ‫ࡁࡄࡉࡓࡀ ࡖࡄࡉࡉࡀ ࡀࡎࡂࡉࡀ ࡋࡀࡊ‬ ‫ࡀࡌࡀࡓࡋࡇ ࡋࡕࡉࡓࡀࡕ ࡕࡉࡕࡀࡀࡐࡊ‬ ‫ࡖࡉࡍࡅࡊࡅࡍࡍ ࡅࡉࡍࡕࡁࡅࡍ ࡋࡃࡅࡕࡊࡀࡉࡄࡅࡍ‬ ‫ࡖࡉࡍࡈࡍࡅࡓࡋࡉࡀ ࡁࡉࡀࡌࡀ ࡌࡀࡁࡓࡀ‬ ‫ࡖࡉࡍࡌࡅࡑࡓࡋࡉࡀ ࡁࡆࡀࡁࡉࡀ ࡌࡉࡓࡑࡀ‬ ‫ࡖࡉࡍࡌࡅࡋࡊࡉࡀ ࡁࡈࡅࡓࡉࡀ ࡏࡅࡄࡓࡀ‬ ‫ࡖࡀࡑࡉࡉࡓ ࡉࡑࡋࡌࡉࡀ ࡅࡅࡑࡓࡀࡕࡀ‬ ‫ࡖࡎࡀࡓࡄࡉࡁ ࡁࡉࡉࡍࡀࡀࡍࡊ ࡁࡉࡍࡀ‬ ‫ࡖࡋࡉࡂࡀࡋ ࡌࡉࡇࡍ ࡀࡍࡒࡐࡉࡕ‬ ‫ࡅࡏࡁࡉࡃࡀࡕࡇ ࡌࡉࡔࡕࡀࡌࡓࡀ ‖‬ ‫ࡅࡌࡉࡁࡉࡀ ࡀࡊࡎࡀࡐ ࡅࡋࡀࡌࡉࡕࡀࡔࡀࡊ‬ ‫ࡅࡀࡆࡉࡋ ࡆࡌࡀࡓࡅࡍ ࡁࡀࡈࡉࡋ‬ ‫ࡅࡁࡉࡍࡀ ࡄࡀࡓࡉࡀ ࡁࡔࡉࡁࡉࡀ ࡀࡆࡋࡉࡀ‬ ‫ࡅࡁࡉࡔࡉࡀ ࡄࡀࡀࡊ ࡌࡉࡕࡀࡊࡕࡓࡉࡀ‬

‫]‪[178‬‬

‫]‪[179‬‬

‫‪:ࡇࡁࡉࡓࡀࡈࡉࡌ 50 J ࡀࡐࡉࡍࡊࡀࡁ :ࡐࡇࡍࡊࡀࡁ | >C; EGH ࡁࡉࡄࡀࡉࡀࡋࡅ; J ࡁࡉࡄࡀࡉࡀࡋ :ࡁࡀࡄࡏࡀࡋࡅ | ACJ ࡇࡉࡃࡏࡁ :ࡇࡃࡏࡁ 49 BDHJ ࡍࡀࡒࡉࡓࡖ :ࡍࡉࡒࡉࡓࡖ | B ࡍࡀࡒࡉࡓࡋ :ࡍࡀࡀࡒࡉࡓࡋ 48‬‬ ‫ࡌࡉࡈࡉࡓࡉࡁࡇ ‪ACD ࡇࡋࡕࡉࡅࡀࡄ :1ࡇࡕࡉࡅࡀࡄ 52 I ࡀࡌࡀࡔࡀࡋࡅ; J ࡀࡌࡀࡔࡀࡋࡅ :ࡀࡌࡔࡀࡋࡅ | J ࡀࡉࡋࡉࡃࡀࡔ :ࡇࡋࡉࡃࡀࡔ | >J :ࡀࡃࡒࡀࡉࡖ ࡀࡓࡍࡅࡁ 51 E ࡊࡀࡅࡔࡄࡉࡁ :ࡊࡀࡅࡔࡄࡁ | D‬‬ ‫ࡁࡀࡉࡇࡍ‪:ࡊࡀࡋࡍࡀࡊࡉࡀࡎࡌ 2 I ࡀࡉࡉࡀࡁࡖ :ࡀࡉࡉࡀࡁࡖ | AC ࡍࡀࡃࡉࡄࡉࡎ :ࡍࡀࡃࡉࡄࡀࡎ 1 >J :ࡀࡆࡄࡀࡋࡅ ࡇࡕࡉࡅࡀࡄ | ACD ࡇࡕࡉࡅࡄࡀ; B ࡇࡕࡉࡅࡄ :2ࡇࡕࡉࡅࡀࡄ | H ࡀࡍࡉࡉࡀࡁ :1‬‬

‫ࡌࡎࡀࡉࡊࡀࡀࡍࡋࡀࡊ ‪ࡀࡉࡉࡄࡖ ࡀࡓࡉࡄࡁ ࡀࡓࡉࡄࡁ; B ࡀࡉࡉࡄ ࡀࡓࡉࡄࡁ; I ࡀࡉࡉࡄࡖ ࡀࡓࡉࡄࡁ ࡀࡓࡉࡄࡁ; J ࡀࡉࡉࡄࡖ ࡀࡉࡓࡉࡄࡁ :ࡀࡉࡉࡄࡖ ࡀࡓࡉࡄࡁ | E fragment 4 ends here :ࡀࡁࡀࡈ | BEG‬‬ ‫‪BG ࡀࡐࡕࡍࡉ ࡁࡀࡋ; H ࡀࡐࡕࡍࡉ ࡁࡀࡁࡋ; I ࡀࡍࡄࡍࡉ ࡁࡀࡁࡋ; J ࡀࡐࡕࡍࡉ ࡁࡀࡁࡋ :ࡓࡑࡀࡍࡉ ࡁࡀࡁࡋ | B ࡇࡋࡀࡓࡌࡀ; J ࡀࡉࡋࡓࡀࡌࡀ :1ࡇࡋࡓࡀࡌࡀ 3 AC ࡀࡉࡂࡎࡀࡖ; I ࡀࡉࡂࡎࡀࡖ :ࡀࡉࡂࡎࡀ | ACD‬‬ ‫ࡀࡌࡀࡓࡋࡇ‪ࡋࡏ; J ࡍࡍࡅࡀࡉࡅࡉࡓࡋ :ࡍࡍࡅࡀࡉࡅࡓ ࡋࡏ 4 D ࡊࡐࡉࡀࡕࡉࡕ :ࡊࡐࡀࡀࡕࡉࡕ | ACD ࡕࡀࡓࡉࡕ ࡋࡏ; I ࡕࡀࡓࡉࡕ ࡋࡏ :ࡕࡀࡓࡉࡕࡋ | B ࡇࡋࡀࡓࡌࡀ; H ࡇࡋࡓࡀࡌࡀࡖ; J ࡀࡉࡋࡓࡀࡌࡀ :2‬‬ ‫ࡓࡅࡉࡀࡅࡍࡍ ‪ࡀࡉࡋࡓࡅࡍࡈࡍࡉࡖ ࡀࡌࡀࡉ ࡓࡀࡈࡍࡀࡋ ࡇࡋࡓࡀࡌࡀ 5 ACD ࡑࡉࡓࡕࡍࡉࡅ ࡍࡍࡅࡊࡉࡍࡉࡖ; GH ࡍࡅࡁࡕࡍࡉࡅ ࡍࡍࡅࡊࡉࡍࡉࡖ; J ࡍࡅࡓࡕࡍࡉࡅ ࡍࡍࡅࡊࡉࡍࡉࡖ :ࡍࡅࡁࡕࡍࡉࡅ ࡍࡍࡅࡊࡅࡍࡉࡖ | ACDI‬‬ ‫ࡁࡉࡀࡌࡀ ࡌࡀࡁࡓࡀ‪J ࡇࡋࡅࡓࡑࡀࡌࡍࡉࡖ :ࡀࡉࡋࡓࡑࡅࡌࡍࡉࡖ | J ࡇࡁࡀࡆ :ࡀࡉࡁࡀࡆ 6 AC ࡀࡉࡋࡅࡓࡅࡍࡈࡍࡉࡖ; B ࡀࡉࡋࡅࡓࡅࡍࡈࡖ; G ࡀࡉࡋࡓࡅࡍࡈࡍࡉ; J ࡇࡋࡓࡅࡍࡈࡍࡉ :ࡀࡉࡋࡓࡅࡍࡈࡍࡉࡖ | >H :‬‬ ‫;ࡖࡉࡍࡌࡉࡑࡓࡅࡋࡉࡀ ‪ࡀࡓࡉࡑࡀࡋ :ࡀࡓࡀࡉࡑࡀࡋ 8 >AC; G ࡀࡉࡓࡅࡈࡁ ࡊࡇࡅࡌࡍࡉࡖ; H ࡀࡉࡓࡅࡈࡁ ࡇࡋࡊࡅࡅࡌࡍࡉࡖ :ࡀࡉࡓࡅࡈࡁ ࡀࡉࡊࡋࡅࡌࡍࡉࡖ | D ࡇࡋࡉࡓࡌࡀ :ࡇࡋࡓࡀࡌࡀ 7 J ࡇࡁࡀࡆࡁ :ࡀࡉࡁࡀࡆࡁ | BI‬‬ ‫‪ࡀࡉࡐࡒࡍࡀ :ࡕࡉࡐࡒࡍࡀ | I ࡍࡇࡉࡌ :ࡍࡇࡉࡌ | ACD ࡈࡀࡂࡋࡖ :ࡋࡀࡂࡉࡋࡖ | AC ࡊࡍࡀࡉࡌࡀࡉࡁ :ࡊࡍࡀࡀࡍࡉࡉࡁ 11 >J :ࡊࡍࡀࡀࡍࡉࡉࡁ ࡀࡍࡉࡁ ࡁࡉࡄࡓࡀࡎ ࡀࡍࡉࡁ 11–10 GHJ ࡓࡀࡉࡑࡀࡖ :ࡓࡉࡉࡑࡀࡖ | B‬‬ ‫‪>BGJ; I ࡀࡌࡉࡄࡓ :ࡀࡌࡉࡄࡓ | ACDI ࡃࡉࡅࡀ :ࡃࡉࡁࡀ 13 ACDI ࡍࡀࡓࡌࡀࡕࡔࡉࡌ ࡀࡕࡀࡃࡉࡁࡏࡅ; BGH ࡀࡓࡌࡀࡕࡔࡉࡌ ࡀࡕࡀࡃࡉࡁࡏ :ࡀࡓࡌࡀࡕࡔࡉࡌ ࡇࡕࡀࡃࡉࡁࡏࡅ 12 ACD ࡕࡉࡐࡒࡍࡉ; B‬‬ ‫ࡅࡋࡀࡌࡉࡕࡀࡔࡀࡊ‪D ࡒࡀࡁࡔ :ࡒࡉࡁࡀࡔ | J ࡊࡀࡋࡀࡌ ࡊࡀࡋࡀࡌ :ࡊࡀࡋࡀࡌ 15 ACI ࡋࡉࡈࡀࡁࡅ :ࡋࡉࡈࡀࡁ | B ࡋࡀࡆࡀࡅ; H ࡋࡉࡆࡉࡀࡅ :ࡋࡉࡆࡀࡅ | AD ࡀࡅࡃࡀࡄࡖ :ࡀࡅࡃࡀࡄ 14 GJ ࡊࡀࡔࡀࡕࡉࡌࡀࡋ :‬‬ ‫‪BJ ࡀࡉࡓࡌࡊࡀࡕࡉࡌ :ࡀࡉࡓࡕࡊࡀࡕࡉࡌ | >ACD :ࡊࡀࡀࡄ 16‬‬

Translation | 221

47:48 – 48:16

Shame on the empty-handed one,

who will stand empty-handed at the tollhouse.

When it was in his possession, and he gave not.

He searched there in his lap, and he found not.

50 They will cast the wicked and liars in darkness.

They will throw him into the blazing fire.

In the blazing fire they will throw him,

in whose ear they called, and he listened not.

I showed it to his eye, and he saw not.

I showed him, and he didn’t see with his eye.

And Life triumphs,

and the man who went here triumphs!

In the name of the Great Life,

may the sublime light be magnified!

48. Truth! I testify to you,

as a man who seeks knowledge.

Upon you I let my eyes look, good man,

the elect whom Life has moved here.731

Tell my heart, so it may rest.732

Speak to my guts,733 so they may be turned.734

Tell their minds,

so they may be fixed, and stick to their places.735

5 Tell the watcher of the sea,

to save me a crossing over the sea.736

Tell the watcher of the rivers,

to stretch a cable for me over the rivers.

Tell the one who paves the mountains,

to pave me a way over the mountains.737

Tell the artisan,

who crafts works of art and images,

“Desire will thrash your head!” 10 Tell the body-builder,

“Build your building with haste!

Hastily build your building,738

because you will have to leave it shortly,

since this world will come to nought,

and its works will fall apart!”

Precious gold will be lost,

and silver will be sought but not found.

Their hearts’ delight will be torn out,

and their useless singing will go.739

15 The king will abandon his crown,

The perfect will rise to the light,

and the nobility will go into captivity. but the wicked will be detained here.740

731 AC has “virtuous elect, Life’s elect, who went here,” and D has “virtuous elect, Life’s elect whom Life has brought here.” I has been emended to reflect the text in AC. BDGHJ reflect a rare, but not unique, instance of the C-stem of s-g-y used with causative effect. 732 BG “tell my father, so he may open;” H “Tell my heart, so it may open;” I “Tell my heart, so it may be calm,” J “tell my gate, so it may open.” 733 This word can mean both “my bowels” and “my conscience.” 734 Or perhaps “healed.” 735 ACD “and be established in their places.” 736 Line 5 is missing from H. 737 AC have “Tell the one who paves the mountains, a way.” 738 Line 11a is missing from J. 739 ACI “their singing will go and come to nought.” 740 BJ “will be returned here.”

‫‪222 | Text‬‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

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‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡋࡄࡉࡋ ࡀࡂࡀࡁࡍࡉࡀ ࡌࡔࡀࡅࡉࡍࡀ ࡅࡊࡔࡈࡀ‬ ‫ࡅࡐࡃࡀࡀࡍ ࡖࡋࡀࡅ ࡅࡐࡃࡀࡍ ࡕࡀࡅࡓࡉࡀ‬ ‫ࡅࡐࡃࡀࡀࡍ ࡅࡐࡃࡀࡍ ࡅࡊࡔࡈࡀ‬ ‫ࡄࡀࡁࡔࡀࡁࡀ ࡋࡀࡂࡉࡈ ࡅࡐࡃࡀࡀࡍ‬ ‫ࡂࡅࡁࡓࡉࡀ ࡓࡐࡉࡔࡀࡉࡉࡀ ࡆࡀࡓࡉࡍ ࡅࡔࡀࡓࡉࡍ ࡄࡉࡋࡉࡀ‬ ‫ࡆࡀࡓࡉࡍ ࡅࡔࡀࡓࡉࡍ ࡈࡀࡁࡉࡀ‬ ‫ࡀࡎࡉࡒ ࡁࡊࡀࡔ ࡁࡃࡀࡓࡉࡀ‬ ‫ࡀࡍࡈࡓࡉࡀ ࡀࡅࡕࡉࡁ ‖ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ ࡔࡀࡉࡍࡍ‬ ‫ࡀࡌࡀࡓࡀࡍࡋࡅࡍ‬ ‫ࡉࡀ ࡀࡍࡈࡓࡉࡀ ࡖࡀࡍࡈࡓࡉࡀ ࡃࡀࡓࡀ‬ ‫ࡍࡉࡐࡔ ࡈࡍࡀࡓ ࡀࡂࡋࡀࡉࡅࡊࡍ ࡅࡃࡉࡓࡀࡊࡉࡅࡊࡍ‬ ‫ࡄࡀࡔࡕࡀ ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ ࡅࡊࡔࡈࡀ‬ ‫ࡁࡏࡃࡇ ࡋࡂࡀࡈ ࡌࡀࡓࡅࡀࡄࡀ‬ ‫ࡄࡀࡋࡉࡍ ࡔࡉࡄࡉࡀ ࡖࡔࡉࡄࡉࡀ‬ ‫ࡕࡅࡌ ࡖࡔࡉࡄࡉࡀ‬ ‫ࡄࡀࡋࡉࡍ ࡖࡋࡀࡔࡉࡄࡉࡀ‬ ‫ࡔࡀࡋࡐࡉࡀ ࡌࡍ ࡃࡉࡁࡀࡍࡉࡄࡅࡍ‬ ‫ࡀࡐࡓࡒࡀ ࡅࡌࡔࡀࡅࡆࡁࡀ ࡉࡍࡔࡌࡀࡕࡀ ࡃࡉࡋࡅࡊࡍ‬ ‫ࡂࡅࡁࡓࡉࡀ ࡔࡀࡋࡌࡀࡉࡍࡀ‬ ‫ࡌࡉࡕࡀࡐࡓࡒࡀ ࡌࡍ ࡅࡐࡌࡀ ࡖࡄࡀࡆࡉࡍ ‖ ࡏࡅࡔࡀࡀࡍ‬

‫ࡒࡀࡉࡉࡌ ࡅࡐࡃࡀࡀࡍ ࡓࡀࡃࡉࡀ‬ ‫ࡅࡋࡀࡅ ࡌࡍ ࡔࡅࡓࡅࡁࡕࡀࡉ ࡏࡕࡉࡂࡋࡉࡀ‬ ‫ࡖࡀࡂࡓࡀ ࡅࡆࡉࡃࡒࡀ ࡆࡀࡓࡀ‬ ‫ࡅࡁࡓ ࡄࡉࡉࡀ ࡌࡀࡆࡓࡅࡕࡀ ࡋࡂࡉࡈ‬ ‫ࡔࡀࡓࡉࡍ ࡅࡓࡀࡌࡉࡍ ࡌࡀࡓࡂࡀࡉࡍࡀࡕࡀ‬ ‫ࡅࡀࡎࡉࡒ ࡁࡃࡀࡓࡉࡀ ࡁࡊࡀࡔ‬ ‫ࡅࡀࡅࡕࡉࡁ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ ࡀࡍࡈࡓࡉࡀ‬ ‫ࡅࡁࡓࡉࡉࡊࡀ ࡅࡌࡒࡀࡉࡌࡉࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬

‫]‪[180‬‬

‫ࡀࡍࡉࡐࡔ ࡀࡂࡋࡀࡉࡅࡊࡍ ࡈࡍࡀࡓ‬ ‫ࡖࡀࡂࡋࡀࡉࡅࡊࡍ ࡁࡉࡔࡋࡀࡌ ࡕࡉࡉࡍࡎࡁࡅࡍ‬ ‫ࡗ ࡌࡀࡓࡅࡀࡄࡀ ࡖࡌࡉࡀ ࡄࡉࡉࡀ‬ ‫ࡅࡁࡀࡉࡉࡋࡍࡅࡍ ࡋࡈࡀࡁࡉࡀ ࡁࡉࡍࡀ‬ ‫ࡀࡒࡔࡉࡀ ࡖࡁࡉࡓࡉࡀ ࡀࡍࡋࡐࡉࡀ‬ ‫ࡀࡃࡅࡉࡐࡀ ࡖࡉࡊࡓࡉࡀ ࡀࡍࡋࡐࡉࡀ‬ ‫ࡌࡍ ࡃࡉࡁࡀࡍࡉࡄࡅࡍ ࡔࡀࡋࡐࡉࡀ‬ ‫ࡅࡋࡅࡐࡌࡀ ࡖࡏࡅࡔࡀࡀࡍ ࡒࡀࡓࡁࡉࡀ‬ ‫ࡀࡄࡀࡉ ࡈࡀࡁࡉࡀ ࡅࡀࡄࡅࡀࡕࡀࡉ ࡖࡌࡄࡀࡉࡌࡀࡍࡍ‬ ‫ࡅࡏࡔࡍࡉࡀ ࡔࡀࡋࡌࡀࡉࡍࡀࡕࡀ ࡌࡉࡕࡀࡐࡓࡒࡀ‬ ‫ࡖࡄࡅ ࡏࡅࡓ ࡌࡀࡓࡇ ࡖࡄࡔࡅࡀࡊ ࡔࡅࡌࡇ‬

‫]‪[181‬‬

‫‪GJ ࡍࡀࡀࡐࡃ :ࡍࡀࡀࡃࡐࡅ | BJ ࡀࡍࡉࡀࡔࡌ; DH ࡀࡍࡉࡅࡔࡌ; G ࡍࡇࡅࡀࡔࡌ :ࡀࡍࡉࡅࡀࡔࡌ | G ࡀࡉࡁࡌࡀࡂࡀ :ࡀࡉࡍࡁࡀࡂࡀ 1 C ࡍࡊࡉࡀࡆࡅ; I ࡍࡊࡉࡀࡆࡅ :ࡍࡊࡉࡀࡆ | C ࡍࡉࡉࡀࡕࡔࡌ :ࡍࡉࡉࡀࡕࡔࡉࡌ 17‬‬

‫‪:ࡉࡀࡕࡁࡅࡓࡅࡔ | >BGHJ :ࡍࡌ | I ࡉࡀࡕࡁࡅࡓࡅࡔࡍࡌࡅࡀࡋࡅ :ࡉࡀࡕࡁࡅࡓࡅࡔ ࡍࡌ ࡅࡀࡋࡅ | ACD ࡅࡀࡋ :ࡅࡀࡋࡅ | GHJ ࡍࡀࡐࡃ :ࡍࡀࡃࡐࡅ | ACD ࡅࡀࡋ :ࡅࡀࡋࡖ | >B; GJ ࡍࡀࡀࡐࡃ :ࡍࡀࡀࡃࡐࡅ 2‬‬

‫ࡔࡅࡓࡁࡕࡀࡉ ‪>AC :ࡈࡉࡂࡋ ࡀࡕࡅࡓࡆࡀࡌ ࡀࡉࡉࡄ ࡓࡁࡅ ࡍࡀࡀࡃࡐࡅ | GJ ࡍࡀࡀࡐࡃ :ࡍࡀࡀࡃࡐࡅ 4 B ࡀࡓࡆ; J ࡀࡉࡓࡀࡆ :ࡀࡓࡀࡆ | GJ ࡍࡀࡐࡃ :ࡍࡀࡃࡐࡅ | GJ ࡍࡀࡀࡐࡃ :ࡍࡀࡀࡃࡐࡅ 3 BDG ࡉࡀࡕࡀࡁࡓࡅࡔ; H‬‬

‫ࡅࡁࡓ‪:ࡍࡉࡓࡀࡔ | AC ࡍࡉࡓࡔࡅ; GHIJ ࡍࡉࡃࡀࡔࡅ :ࡍࡉࡓࡀࡔࡅ | GHJ ࡀࡉࡓࡁࡅࡂ ࡍࡉࡆࡀࡄ; I ࡀࡉࡓࡁࡅࡂ ࡍࡉࡆࡀࡄ :ࡀࡉࡓࡁࡅࡂ 5 BGJ ࡈࡀࡂࡋ :ࡈࡉࡂࡋ | GJ ࡀࡉࡉࡄࡓࡁࡅ :ࡀࡉࡉࡄ ࡓࡁࡅ | D ࡓࡁ :‬‬

‫ࡔࡀࡃࡉࡍ ‪G ࡍࡍࡏࡀࡔ :ࡍࡍࡉࡀࡔ | GHIJ ࡁࡉࡕࡅࡀࡖ :ࡁࡉࡕࡅࡀ 8 >ACD; J ࡔࡉࡊࡁ :ࡔࡀࡊࡁ | GHIJ ࡍࡉࡃࡀࡔࡅ :ࡍࡉࡓࡀࡔࡅ 6 ABC ࡍࡉࡓࡔࡀ; G ࡍࡉࡃࡀࡔ; HJ ࡍࡉࡃࡔࡀ; I‬‬

‫‪AD ࡔࡐࡉࡍࡖ; C ࡔࡐࡉࡍ :ࡔࡐࡉࡍࡀ | GHJ ࡀࡉࡓࡀࡃ :ࡀࡓࡀࡃ | I ࡀࡉࡓࡈࡍࡀࡖ; >J :ࡀࡉࡓࡈࡍࡀࡖ | J ࡀࡉࡓࡈࡍࡀࡀࡉ :ࡀࡉࡓࡈࡍࡀ ࡀࡉ 10 BGHJ ࡍࡅࡋࡓࡀࡌࡀ; I ࡍࡅࡋࡍࡀࡓࡀࡌࡀ :ࡍࡅࡋࡍࡀࡓࡀࡌࡀ 9‬‬ ‫ࡈࡍࡀࡓ‪B ࡌࡅࡋࡔࡁ; GHIJ ࡌࡀࡋࡔࡁ :ࡌࡀࡋࡔࡉࡁ | C ࡍࡊࡅࡉࡀࡋࡂࡖ :ࡍࡊࡅࡉࡀࡋࡂࡀࡖ | G ࡍࡊࡅࡉࡊࡀࡓࡃࡅ; H ࡍࡊࡅࡉࡊࡀࡓࡉࡁ :ࡍࡊࡅࡉࡊࡀࡓࡉࡃࡅ | GHIJ ࡔࡐࡉࡍࡀ :ࡔࡐࡉࡍ 11 J ࡓࡉࡍࡈ :‬‬

‫‪ADI ࡀࡉࡔࡒ :ࡀࡉࡔࡒࡀ | B ࡀࡉࡄࡀࡔࡖ :ࡀࡉࡄࡉࡔࡖ 14 ACDI ࡀࡍࡉࡁ :ࡀࡍࡉࡁ | H ࡈࡉࡂࡋ :ࡈࡀࡂࡋ | B ࡀࡃࡉࡁ; J ࡀࡉࡃࡏࡁ :ࡇࡃࡏࡁ 13 I ࡗ :ࡗ | ACD ࡀࡉࡂࡎࡀ :ࡀࡉࡂࡎࡀࡌ 12‬‬

‫ࡖࡁࡉࡓࡉࡀ‪D ࡍࡉࡅࡀࡔࡀࡋࡅ ࡍࡀࡄࡉࡔࡀࡋ; I ࡍࡀࡉࡅࡀࡔࡀࡋࡅ ࡍࡀࡉࡅࡀࡔࡀࡋࡅ :ࡀࡉࡄࡉࡔࡀࡋࡖ 16 B ࡀࡉࡁࡊࡉࡖ :ࡀࡉࡓࡊࡉࡖ | ACD ࡀࡉࡄࡉࡔ :ࡀࡉࡄࡉࡔࡖ 15 BJ ࡀࡉࡁࡊࡉࡖ; GH ࡀࡉࡓࡊࡉࡖ :‬‬

‫;ࡖࡋࡀࡔࡉࡄࡀࡍ ࡅࡋࡀࡔࡀࡅࡉࡀࡍ ‪ࡍࡇࡀࡔࡅࡏࡖ :ࡍࡀࡀࡔࡅࡏࡖ | J ࡀࡉࡌࡐࡅࡋࡅ :ࡀࡌࡐࡅࡋࡅ | >ACD; I ࡍࡉࡐࡋࡀࡔ :ࡀࡉࡐࡋࡀࡔ 17 ACDI ࡍࡉࡐࡋࡀࡔ :ࡀࡉࡐࡋࡀࡔ | A ࡍࡀࡉࡅࡀࡔࡀࡋࡅ ࡍࡀࡄࡉࡔࡀࡋ; C‬‬ ‫‪:ࡉࡀࡄࡀ | ACD ࡍࡀࡁࡆࡅࡀࡔࡌࡅ; I ࡍࡀࡁࡆࡅࡀࡔࡅ :ࡀࡁࡆࡅࡀࡔࡌࡅ | ACD ࡍࡀࡒࡓࡐࡀ; I ࡍࡀࡒࡓࡐࡀ :ࡀࡒࡓࡐࡀ 18 ACDI ࡍࡉࡁࡓࡀࡒ; J ࡇࡁࡓࡀࡒ :ࡀࡉࡁࡓࡀࡒ | ACD ࡍࡀࡀࡔࡏ; G ࡍࡀࡔࡅࡏࡖ; J‬‬ ‫ࡀࡄࡀࡍ ‪ࡀࡉࡍࡔࡏࡅ 19 AD ࡍࡍࡀࡌࡉࡀࡄࡌ; BHJ ࡀࡍࡉࡌࡉࡀࡄࡌࡖ; G ࡍࡀࡌࡉࡀࡄࡌࡖ :ࡍࡍࡀࡌࡉࡀࡄࡌࡖ | ACD ࡍࡀࡕࡀࡅࡄࡀࡅ :ࡉࡀࡕࡀࡅࡄࡀࡅ | H ࡇࡁࡀࡈ :ࡀࡉࡁࡀࡈ | ACD‬‬ ‫ࡔࡀࡋࡌࡀࡉࡍࡀࡕࡀ‪>G :ࡓࡅࡏ | A ࡍࡀࡀࡔࡏ :ࡍࡀࡀࡔࡅࡏ | J ࡀࡉࡌࡐࡅ :ࡀࡌࡐࡅ | >ACDGHJ; I ࡍࡀࡒࡓࡐࡀࡕࡉࡌ :ࡀࡒࡓࡐࡀࡕࡉࡌ 20 ACD ࡍࡀࡒࡓࡐࡀࡕࡉࡌ; I ࡍࡀࡒࡓࡐࡀࡕࡉࡌ :ࡀࡒࡓࡐࡀࡕࡉࡌ | >J :‬‬ ‫ࡌࡀࡓࡇ‪C ࡊࡀࡅࡔࡌ :ࡊࡀࡅࡔࡄࡖ | >ACD :‬‬

Translation | 223

48:17 – 49:20

The triumphant Life speaks,

and the man who went here triumphs!

In the name of the Great Life,

may the sublime light be magnified!

49. Way beyond, beside Truth’s barrier,

there stands a plow plowing,

a plow that is no (mere) ox-plow

and that has not been revealed by my clan.

The plow is Truth’s plow,

which sows wages and rewards.

Sunday holds the plow,

and Life’s Son holds the seeds.

5 These outstanding men sow and scatter gems;

they scatter and toss pearls.

The good sow and scatter blessings;

they have brought out and threshed for ages.

For ages, they have brought out and threshed,

and set watchers over them.

Over them, they set

watchers,741

sublime,

blessed, and completely742 confirmed.

I say to them,743 10 “Watchers, who have watched for an age,

watch closely over your gates;744

closely watch over your gates and paths,

so you may take your gate in peace.”

Now Truth comes and goes,

like a fan of living water,

he takes a fan in his hand,

and they seek out the good in them.745

Those zealous ones who are worthy,

roadside misfortunes746 will drop [from them],

15 and once more those who are worthy,

Those who are

unworthy,747

distressful scandals will drop [from them]. they will fall from their folds;

from their folds they will fall,

and approach the mouth of the stud.

Your souls are redeemed and saved,

my good brothers, and my sisters who are faithful.748

Perfect men and

perfect women749 will be saved,

20 saved750 from the mouth of this stud,

741 742 743 744 745 746 747 748 749 750

whose name is Ur, the Lord of Darkness.

GHIJ “the watchers whom they set over them are.” Literally “from head to head.” BGHIJ “he said to them.” I has been emended to “I said to them.” “Your gates” or “your pens” in this and the following line. Unclear; perhaps the sown gems and blessings are intended? ACDI have “they seek out the good, the children.” Unclear. BJ has “painful misfortunes,” and GH have “distressful misfortunes,” as in the following line. ACD add “and undeserving.” This word is also copied into the margin of I. BHJ have “my good brothers and sisters, who are faithful.” J omits “perfect women,” but the verb that follows is feminine plural. Based on the variant from BI.

‫‪224 | Text‬‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

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‫‪15‬‬

‫‪20‬‬

‫ࡌࡉࡕࡀࡂࡍࡀࡓ ࡁࡀࡂࡓࡀ ࡅࡆࡉࡃࡒࡀ‬ ‫ࡅࡀࡉࡋࡉࡅࡍࡍ ࡋࡔࡀࡋࡉࡈࡉࡀ ࡖࡌࡔࡀࡋࡈࡉࡀ‬ ‫ࡅࡀࡍࡋࡐࡉࡀ ࡁࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ‬ ‫ࡁࡉࡃࡀࡉࡄࡅࡍ ࡁࡀࡃࡉࡍ ࡂࡅࡌࡓࡉࡀ‬ ‫ࡖࡒࡀࡉࡍࡍ ࡅࡔࡀࡁࡒࡉࡍ ࡋࡁࡀࡍࡉࡅࡍ‬ ‫ࡀࡆࡋࡉࡀ ࡅࡁࡀࡔࡋࡉࡀ ࡁࡅࡍࡓࡀ‬ ‫ࡅࡀࡉࡋࡉࡅࡍࡍ ࡋࡎࡀࡋࡊࡉࡀ ࡕࡌࡉࡌࡉࡀ‬ ‫ࡅࡀࡉࡋࡉࡅࡍࡍ ࡋࡉࡀࡋࡅࡉࡐࡀ ࡖࡌࡀࡋࡉࡐࡋࡅࡍ‬ ‫ࡁࡄࡔࡅࡀࡊ ࡌࡉࡔࡕࡀࡊࡉࡍࡀ‬ ‫ࡅࡀࡉࡋࡉࡅࡍࡍ ࡋࡓࡀࡁࡀࡉࡍࡀ‬ ‫ࡅࡀࡉࡋࡉࡅࡍࡍ ࡋࡕࡓࡉࡍ ࡋࡉࡔࡀࡉࡍࡀ‬ ‫ࡅࡀࡉࡋࡇ ࡋࡋࡉࡁࡀ ࡁࡉࡔࡀ‬ ‫ࡌࡀࡌࡋࡉࡀࡊ ࡁࡂࡀࡅࡇ ࡁࡉࡔࡅࡕࡀ‬ ‫ࡅࡀࡉࡋࡇ ࡋࡆࡉࡃࡀࡀࡍ‬ ‫ࡅࡀࡉࡋࡇ ࡋࡁࡀࡀࡍࡉࡀ‬ ‫ࡁࡉࡕࡍࡀ ࡋࡀࡁࡀࡍ ࡋࡒࡅࡃࡀࡌࡇ‬ ‫ࡅࡀࡉࡋࡇ ࡋࡌࡀࡃࡓࡉࡊ ࡃࡉࡓࡉࡊࡀ‬ ‫ࡖࡗ ࡀࡆࡉࡋ ࡁࡂࡀࡅࡇ ࡋࡀࡌࡉࡄࡒࡉࡋ‬ ‫ࡅࡀࡉࡋࡇ ࡋࡌࡀࡌࡋࡉࡊ ࡌࡉࡋࡉࡊࡀ ࡈࡀࡁࡉࡀ‬ ‫ࡅࡀࡉࡋࡇ ࡖࡄࡅࡀࡋࡇ ࡅࡋࡀࡈࡀࡉࡉࡁ‬ ‫ࡁࡀࡄࡉࡔ ࡁࡀࡊࡍࡇࡐ ࡅࡋࡀࡌࡀࡔࡀࡊ‬ ‫ࡌࡉࡎࡀࡐ ࡎࡀࡉࡉࡐ ࡋࡉࡅࡌࡀ ࡓࡁࡀ ࡖࡎࡅࡐ‬ ‫ࡖࡁࡏࡃࡇ ࡀࡅࡀࡓ ࡀࡉࡇࡍ‬ ‫ࡖࡁࡒࡀࡓࡇࡍ ࡀࡐࡉࡉࡎ ࡏࡅࡄࡓࡀ‬

‫ࡅࡎࡀࡋࡉࡒ ࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡔࡁࡉࡒࡉࡀ ࡅࡋࡀࡁࡃࡉࡀ ࡏࡅࡁࡀࡃࡉࡀ ࡔࡀࡉࡐࡓࡉࡀ‬ ‫ࡅࡁࡎࡉࡐࡄࡀࡕࡅࡍ ࡌࡎࡀࡓࡎࡉࡉࡐࡍ ࡉࡀࡒࡃࡀࡀࡍ‬ ‫ࡅࡀࡆࡋࡉࡍ ࡁࡅࡍࡓࡀ ࡁࡀࡔࡋࡉࡀ‬ ‫ࡅࡌࡉࡎࡕࡀࡓࡊࡀࡋࡅࡍ ࡂࡉࡅࡕࡀࡉࡄࡅࡍ‬ ‫ࡖࡁࡎࡀࡋࡊࡅࡕࡅࡍ ࡌࡉࡎࡕࡀࡓࡊࡉࡀ‬ ‫ࡅࡋࡀࡉࡀࡋࡉࡐࡀ ࡄࡅࡅࡊࡌࡕࡀ ࡖࡔࡓࡀࡓࡀ‬ ‫ࡖࡁࡀࡉࡉࡍ ࡌࡉࡀࡍࡉࡄࡅࡍ ࡅࡋࡀࡉࡀࡄࡁࡉࡀ‬ ‫ࡖࡉࡀࡄࡁࡉࡀ ࡕࡓࡉࡍ ࡃࡉࡉࡍࡀ ࡁࡄࡀࡃ‬ ‫ࡖࡁࡉࡔࡅࡕࡀ ‖ ࡁࡂࡀࡅࡇ ࡌࡀࡌࡋࡉࡀࡊ‬ ‫ࡌࡉࡎࡀࡐ ࡎࡀࡉࡉࡐ ࡋࡉࡅࡌࡀ ࡓࡁࡀ ࡖࡎࡅࡐ‬ ‫ࡖࡌࡍ ࡆࡉࡃࡀ ࡖࡎࡀࡈࡀࡀࡍ ࡌࡋࡉࡀ‬ ‫ࡖࡋࡀࡁࡀࡍ ࡋࡒࡅࡃࡀࡌࡇ ࡁࡉࡕࡍࡀ‬ ‫ࡗ ࡀࡆࡉࡋ ࡌࡉࡎࡕࡌࡉࡊ ࡏࡋࡇ‬ ‫ࡖࡃࡉࡓࡀࡊ ࡋࡀࡍࡔࡐࡉࡇ ࡋࡀࡃࡓࡉࡊ‬

‫]‪[182‬‬

‫ࡖࡌࡅࡋࡀࡊࡀࡍ ࡋࡀࡍࡔࡐࡉࡇ ࡋࡀࡌࡋࡉࡊ‬ ‫ࡌࡉࡇࡍ ࡌࡍ ࡈࡀࡁࡅࡕࡇ‬ ‫ࡀࡌࡉࡈࡍࡅࡋ ࡖࡄࡅࡀࡋࡇ ࡁࡏࡃࡇ ࡅࡋࡀࡏࡄࡀࡁ‬ ‫ࡌࡀࡍ ࡄࡀࡅࡉࡋࡇ ࡀࡎࡉࡀ‬ ‫ࡌࡀࡍ ࡄࡀࡅࡉࡋࡇ ࡀࡓࡃࡉࡋࡊࡀ ࡏࡋࡅࡊࡍ‬

‫‪GH ࡀࡉࡃࡁࡀࡋ; J ࡀࡉࡃࡀࡁࡀࡋ :ࡀࡉࡃࡁࡀࡋࡅ | H ࡀࡉࡒࡉࡁࡔࡅ; I ࡀࡉࡒࡉࡁࡀࡔ; J ࡀࡉࡒࡁࡀࡔ :ࡀࡉࡒࡉࡁࡔ 2 I ࡇࡋࡉࡆࡀࡄ; >J :ࡇࡋࡉࡆࡀࡄ | BGH ࡒࡉࡋࡀࡎ :ࡒࡉࡋࡀࡎࡅ 1 C ࡍࡊࡉࡀࡆࡅ; I ࡍࡊࡉࡀࡆࡅ :ࡍࡊࡉࡀࡆ 21‬‬ ‫‪:ࡍࡉࡒࡁࡀࡔࡅ 5 AC ࡍࡀࡀࡃࡒࡅࡉ :ࡍࡀࡀࡃࡒࡀࡉ | ACD ࡍࡅࡕࡀࡄࡉࡁࡎࡉࡁࡅ; IJ ࡍࡅࡕࡀࡄࡐࡉࡎࡏࡁࡅ :ࡍࡅࡕࡀࡄࡐࡉࡎࡁࡅ | ACDI ࡍࡅࡄࡉࡀࡃࡏࡁ :ࡍࡅࡄࡉࡀࡃࡉࡁ 4 H ࡇࡐࡋࡍࡀࡅ :ࡀࡉࡐࡋࡍࡀࡅ 3‬‬

‫ࡅࡔࡀࡁࡒࡉࡀ ‪H ࡀࡉࡋࡔࡀࡁ ࡀࡓࡍࡅࡁ; I ࡀࡃࡒࡀࡉࡖ ࡀࡓࡍࡅࡁ; J ࡀࡃࡒࡀࡉࡖ ࡀࡓࡍࡅ :ࡀࡓࡍࡅࡁ 6 AC ࡀࡋࡆࡀࡅ; D ࡀࡉࡋࡆࡀࡅ :ࡍࡉࡋࡆࡀࡅ | BD ࡍࡅࡄࡉࡍࡀࡁࡋ; J ࡍࡅࡉࡍࡀࡁࡉࡋ :ࡍࡅࡉࡍࡀࡁࡋ | GH‬‬

‫ࡅࡌࡉࡎࡕࡀࡓࡊࡀࡋࡅࡍ‪D ࡍࡅࡄࡉࡀࡕࡅࡂ; I ࡍࡅࡄࡉࡀࡕࡅࡉࡂ ࡍࡅࡄࡉࡀࡕࡅࡉࡂ; J ࡍࡅࡄࡉࡀࡕࡅࡀࡂ :ࡍࡅࡄࡉࡀࡕࡅࡉࡂ | GH ࡍࡅࡋࡀࡊࡓࡀࡕࡎࡉࡌ; I ࡍࡅࡋࡀࡊࡓࡀࡕࡎࡉࡌࡅ; J ࡀࡉࡊࡓࡀࡕࡎࡉࡌ :‬‬

‫‪BDG ࡀࡍࡉࡊࡉࡕࡔࡉࡌ; I ࡀࡍࡉࡊࡀࡕࡔࡉࡌ :ࡀࡍࡉࡊࡀࡕࡔࡉࡌ | BG ࡊࡀࡅࡔࡄࡉࡁ; H ࡊࡀࡅࡔࡄࡁࡅ :ࡊࡀࡅࡔࡄࡁ 9 GH ࡍࡅࡕࡅࡊࡋࡀࡎࡁ; I ࡍࡅࡕࡅࡊࡋࡀࡎࡁࡖ; J ࡍࡅࡕࡋࡊࡅࡎࡁ :ࡍࡅࡕࡅࡊࡋࡀࡎࡁࡖ 7‬‬

‫‪J ࡐࡉࡎࡉࡌ :ࡐࡀࡎࡉࡌ | ACD ࡇࡅࡀࡂࡁ ࡀࡕࡅࡔࡉࡁ :ࡀࡕࡅࡔࡉࡁ ࡇࡅࡀࡂࡁ 13 ACDI ࡀࡁࡉࡋ ࡋࡏ; B ࡀࡁࡉࡋࡉࡋ :ࡀࡁࡉࡋࡋ 12 C ࡀࡍࡉࡀࡁࡀࡓࡋࡀ; GI ࡀࡍࡉࡀࡁࡓࡋ; J ࡀࡍࡉࡀࡁࡅࡀࡓࡋ :ࡀࡍࡉࡀࡁࡀࡓࡋ 10‬‬

‫‪>AD :ࡀࡍࡕࡉࡁ 16 >C :ࡇࡌࡀࡃࡅࡒࡋ ࡍࡀࡁࡀࡋ ࡀࡍࡕࡉࡁ ࡀࡍࡕࡉࡁ ࡇࡌࡀࡃࡅࡒࡋ ࡍࡀࡁࡀࡋࡖ 16–15 CI ࡀࡉࡍࡀࡀࡁࡋࡀ :ࡀࡉࡍࡀࡀࡁࡋ 15 G ࡇࡃࡉࡆ :ࡀࡃࡉࡆ | ACD ࡍࡀࡀࡃࡉࡆ ࡋࡏ; I ࡍࡀࡀࡃࡉࡆ ࡋࡏ :ࡍࡀࡀࡃࡉࡆࡋ 14‬‬

‫ࡋࡒࡅࡃࡀࡌࡇ‪:ࡀࡊࡉࡓࡉࡃ | J ࡊࡉࡓࡃࡉࡌࡋ :ࡊࡉࡓࡃࡀࡌࡋ 17 B ࡓࡉࡌࡕࡎࡉࡌ; H ࡊࡀࡌࡎࡉࡌ; J ࡊࡉࡌࡉࡕࡎࡉࡌ :ࡊࡉࡌࡕࡎࡉࡌ | C ࡇࡅࡀࡂࡁ ࡋࡉࡆࡀ; I ࡇࡅࡀࡂࡁ ࡋࡉࡆࡀ :ࡋࡉࡆࡀ | GH ࡗࡖ :ࡗ | J ࡇࡌࡀࡃࡅࡒ :‬‬

‫ࡃࡉࡓࡀࡊ ‪:ࡍࡀࡊࡀࡋࡅࡌࡖ | H ࡇࡁࡀࡈ :ࡀࡉࡁࡀࡈ | I ࡊࡉࡋࡌࡉࡌࡋ :ࡊࡉࡋࡌࡀࡌࡋ 19 J ࡋࡉࡒࡄࡀࡌࡀࡋ :ࡋࡉࡒࡄࡉࡌࡀࡋ | J ࡗ :ࡗࡖ 18 J ࡊࡀࡓࡃࡀࡋ :ࡊࡉࡓࡃࡀࡋ | J ࡊࡀࡓࡉࡃ :ࡊࡀࡓࡉࡃࡖ | GJ‬‬

‫ࡖࡌࡋࡀࡊࡀࡍ ‪ACJ ࡇࡉࡃࡏࡁ :ࡇࡃࡏࡁ | J ࡀࡐࡉࡍࡊࡀࡁ :ࡐࡇࡍࡊࡀࡁ 21 ACD ࡇࡕࡁࡀࡈ; B corrects to ࡀࡕࡅࡁࡀࡈ :ࡇࡕࡅࡁࡀࡈ | BGHJ ࡍࡌࡅ :ࡍࡌ 20 J ࡊࡀࡋࡌࡀࡋ :ࡊࡉࡋࡌࡀࡋ | G‬‬ ‫‪J ࡇࡋࡉࡅࡀࡄࡖ :ࡇࡋࡉࡅࡀࡄ | I ࡍࡀࡌ :ࡍࡀࡌ | B ࡓࡉࡅࡀ :ࡓࡀࡅࡀ | CJ ࡇࡉࡃࡏࡁࡖ :ࡇࡃࡏࡁࡖ 23 BGJ ࡀࡌࡅࡉࡁ; >H :ࡀࡌࡅࡉࡋ | C ࡁࡀࡎࡉࡌ; J ࡐࡉࡎࡉࡌ :ࡐࡀࡎࡉࡌ 22‬‬

Translation | 225

49:21 – 50:24

The triumphant Life speaks,

and the man who went here triumphs!

50. He deals in wages and rewards

and will rise to see light’s place.

Shame on the rulers who rule

over the forsaken and do no good works;

they will fall into a blazing fire. With their hands, they will stoke the coals, 5 Those who acquire to leave to their children,

and with their lips they will kindle the flames. they will go to boil in the fire.

They will go and boil in the fire,751

and their pride will be kept from them.

Shame on the foolish fools,

who are stubborn in their folly!

Shame on the students whom they teach,

and they don’t learn true wisdom;

they will be settled in darkness. 10 Shame on the masters,

who seek from them but give not.

Shame on the forked tongue,

which gives two different decisions to the same case.

Shame on the evil heart,

within which wickedness rules!

Wickedness governs within it,

it will surely end on the End’s great day.

Shame on the wrathful one,

who is filled with Satan’s wrath.

15 Shame on the builder,

who has built no building for himself.

For himself, he has built nothing,752

on which he goes and is upheld.753

Shame on the pathmaker,

who has blazed no path for himself,

on which he walks and does not slip. Shame on him who gives good advice, 20 Shame on him who had blessings,

He will search in his lap and find nothing,

but has not given himself any advice. but did not give benefits from his blessings. since he had it in his hand and gave not.

He will surely end on the End’s great day. The one who hides his eyes with his own hand,

who should serve as a healer for him?

The one who destroys his own way with his horn,

who should serve as a builder for you?

751 HIJ add “that blazes.” 752 Lines 15b and 16a are missing from C. 753 B “and is careful;” CI “he is upheld upon it as he goes within it.”

226 | Text

[183]

ࡀࡌࡋࡀࡁ ࡀࡉࡓࡉࡀࡃࡖ ࡀࡉࡓࡉࡄࡁ ࡀࡊࡉࡔࡀࡄ ࡓࡅࡃࡋ ‖ ࡓࡀࡌࡊࡀࡕࡉࡌࡅ ࡍࡀࡋࡁࡌࡀࡄࡕࡉࡌ ࡇࡕࡀࡃࡉࡁࡏࡅ ࡍࡀࡁࡓࡀࡒࡀࡋ ࡀࡉࡃࡀࡃࡄ ࡕࡀࡅࡋࡅ ࡊࡀࡔࡀࡕࡉࡌࡀࡋࡅ ࡐࡀࡎࡊࡀ ࡀࡉࡁࡉࡌࡅ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡖ ࡀࡕࡔࡀࡌࡀࡔࡅ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡖ ࡀࡕࡀࡂࡀࡂࡀࡓࡅ ࡍࡅࡄࡀࡋࡖ ࡗ ࡍࡉࡅࡀࡄࡅ ࡀࡅࡄࡀࡋࡖ ࡗ ࡀࡉࡅࡀࡄ ࡋࡉࡈࡀࡁࡅ ࡍࡅࡓࡀࡌࡆ ࡋࡉࡆࡀࡅ ࡀࡌࡋࡀࡖ ࡀࡕࡀࡅࡀࡓࡀࡌ ࡀࡉࡓࡀࡄ ࡀࡍࡉࡁࡅ ࡀࡌࡋࡀ ࡍࡌ ࡍࡇࡉࡌ ࡀࡉࡐࡒࡍࡀ ࡊࡀࡅࡔࡄࡖ ࡀࡕࡅࡓࡎ ࡀࡉࡒࡌࡏࡁ ࡀࡋࡊࡉࡍ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡋ

[184]

ࡁࡊࡉࡔࡅ ࡋࡀࡋࡊࡀࡕࡏࡖ ࡍࡀࡌࡋ ࡇࡋࡉࡀࡅ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡋ ࡇࡋࡉࡆࡀࡄ ࡒࡉࡋࡀࡎ ࡊࡅࡔࡄ ࡓࡀࡕࡀࡋ ࡍࡅࡄࡉࡐࡀࡍࡀ ࡀࡉࡓࡁࡆࡀࡌ ࡀࡊࡋࡉࡃࡓࡀ ࡇࡋࡉࡅࡄࡍࡉ ࡇࡁࡉࡋࡅ ࡀࡌࡋࡀࡁ ࡇࡕࡀࡊࡅࡀ ࡕࡉࡉࡀࡋ ࡀࡉࡅࡋࡁࡅࡎ ࡀࡌࡋࡀࡖ ࡐࡀࡃࡉࡓࡋ

ࡍࡀࡔࡉࡐࡓࡀࡌࡅ ࡍࡀࡓࡉࡌࡀ ࡀࡉࡉࡄ ࡕࡉࡁࡋ ࡋࡉࡆࡀ ࡍࡀࡌ ࡉࡀࡓࡉࡄࡁ ࡋࡉࡈࡀࡁ ࡋࡀࡈࡁࡉࡌ ࡍࡉࡆࡀࡄ ࡍࡀࡌࡋࡀࡖ ࡍࡅࡆࡄ ࡇࡕࡀࡃࡉࡁࡏ ࡍࡀࡓࡌࡀࡕࡔࡉࡌ ࡀࡌࡉࡄࡓ ࡀࡁࡄࡀࡆ ࡃࡉࡅࡀ ࡐࡀࡉࡆࡖ ࡀࡉࡋࡀࡋࡅࡈ ࡀࡉࡋࡈࡀࡁ ࡀࡍࡉࡀࡌࡎࡅࡁ ࡀࡉࡋࡈࡀࡁ ࡀࡍࡉࡀࡌࡋࡀࡔ ࡀࡉࡔࡅࡔࡅ ࡀࡉࡉࡀࡔࡅ ࡀࡉࡓࡄࡀࡉࡅ ࡀࡉࡌࡅࡉ ࡀࡉࡌࡋࡀࡔ ࡐࡉࡉࡀࡎࡅ ࡇࡋࡊࡅ ࡀࡌࡋࡀ ࡋࡉࡈࡀࡁ ࡀࡅࡃࡀࡄ ࡀࡍࡉࡐࡅࡂ ࡀࡉࡓࡒࡉࡕࡉࡌ ࡇࡂࡀࡕ ࡓࡀࡌࡀࡔࡌ ࡊࡀࡋࡀࡌ ࡍࡅࡄࡉࡀࡁࡉࡋࡖ ࡀࡕࡄࡍࡉࡉࡕࡁ ࡋࡉࡁࡉࡕ ࡐࡀࡉࡀࡎࡅ ࡀࡁࡓࡀࡄ ࡉࡀࡓࡉࡄࡁ ࡍࡅࡕࡍࡀࡀ ࡍࡀࡑࡀࡄࡅࡓ ࡍࡊࡅࡋࡉࡅࡄࡍࡉࡀࡋ ࡉࡀࡓࡉࡄࡁ ࡍࡀࡌࡉࡀࡄࡕࡏࡅ ࡀࡌࡅࡔ‖ࡖ ࡍࡀࡌࡋ ࡇࡁࡅࡈ ࡍࡀࡌࡉࡀࡄࡅ ࡀࡌࡅࡔࡖ ࡇࡁࡅࡈ ࡍࡀࡌࡉࡀࡄࡀࡋࡅ ࡀࡌࡅࡔࡖ ࡀࡉࡔࡉࡁ ࡊࡀࡔࡀࡄ ࡀࡓࡅࡈ ࡍࡅࡋࡀࡋࡀࡁ ࡀࡃࡍࡉ ࡇࡉࡐࡔࡍࡀࡁ ࡍࡀࡌࡋ ࡇࡁࡅࡈ ࡇࡉࡐࡔࡍࡀࡁ ࡓࡀࡄࡀࡃࡆࡍࡉࡖ ࡍࡀࡌࡋࡊࡅ ࡉࡀࡓࡉࡄࡁ ࡀࡌࡋࡀࡖ ࡐࡀࡃࡉࡓ ࡋࡏ ࡀࡉࡅࡋࡁࡅࡎࡅ ࡓࡀࡔࡀ ࡍࡀࡌࡉࡀࡄࡌࡅ ࡀࡈࡉࡊࡔ ࡀࡁࡉࡋࡁ

I ࡓࡀࡌࡊࡀࡕࡉࡌࡅ :ࡓࡀࡌࡊࡀࡕࡉࡌࡅ | H ࡉࡋࡆࡀ :ࡋࡉࡆࡀ 26 B ࡍࡉࡓࡉࡀࡃࡖ :ࡀࡉࡓࡉࡀࡃࡖ | B ࡀࡍࡉࡀࡌࡋࡀࡔࡅ ࡀࡉࡓࡉࡄࡁ; I ࡀࡍࡉࡀࡌࡋࡀࡔࡅ ࡀࡉࡓࡉࡄࡁ :ࡀࡉࡓࡉࡄࡁ | GHJ ࡍࡀࡓࡀࡌࡀ :ࡍࡀࡓࡉࡌࡀ 25

I ࡍࡉࡆࡀࡄ; >J :ࡍࡉࡆࡀࡄ | ACD ࡍࡀࡌࡋࡀࡖ; I ࡀࡌࡋࡀࡖ :ࡍࡀࡌࡋࡀࡖ 28 C ࡀࡉࡓࡉࡄࡁࡀ :ࡉࡀࡓࡉࡄࡁ 27 AC ࡓࡅࡃࡋࡀ; I ࡓࡅࡃࡋࡀ :ࡓࡅࡃࡋ | ACD ࡓࡀࡌࡊࡀࡕࡏࡅ; BGH ࡓࡀࡌࡊࡀࡕࡉࡌ;

ࡍࡀࡉࡌࡀࡓࡀࡋ ࡀࡉࡃࡀࡃࡄ ࡗ; J ࡀࡉࡃࡀࡃࡄ ࡕࡀࡅࡋࡅ ࡍࡀࡉࡌࡀࡃࡀࡋ ࡀࡉࡃࡀࡃࡄ ࡗ :ࡀࡉࡃࡀࡃࡄ ࡕࡀࡅࡋࡅ

| J ࡍࡉࡓࡌࡀࡕࡔࡉࡌ :ࡍࡀࡓࡌࡀࡕࡔࡉࡌ 29 H ࡋࡀࡈࡀࡁ :ࡋࡉࡈࡀࡁ | CD ࡋࡉࡈࡁࡉࡌ :ࡋࡀࡈࡁࡉࡌ

:ࡀࡕࡔࡀࡌࡀࡔࡅ | H ࡐࡀࡉࡆࡖࡖ :ࡐࡀࡉࡆࡖ | ACD ࡀࡉࡋࡀࡋࡅࡈࡁ; J ࡀࡋࡀࡋࡈ :ࡀࡉࡋࡀࡋࡅࡈ 31 BG ࡃࡉࡅࡀࡅ; H ࡃࡉࡁࡀࡅ; J ࡃࡀࡁࡀࡅ :ࡃࡉࡅࡀ 30 GH ࡀࡉࡃࡀࡃࡄ ࡕࡀࡅࡋࡅ ࡀࡉࡃࡀࡃࡄ; I ࡀࡉࡃࡀࡃࡄ ࡕࡀࡅࡋࡅ

J ࡀࡓࡄࡀࡉࡅ :ࡀࡉࡓࡄࡀࡉࡅ | >J :ࡀࡉࡌࡅࡉ 34 >GHJ; I ࡀࡍࡉࡀࡌࡋࡀࡔ :ࡀࡍࡉࡀࡌࡋࡀࡔ 33 ACDHI ࡀࡕࡂࡀࡂࡀࡓࡅ :ࡀࡕࡀࡂࡀࡂࡀࡓࡅ 32 A ࡀࡕࡔࡀࡁࡀࡔࡅ; D ࡀࡕࡀࡔࡀࡁࡀࡔࡅ; J ࡇࡕࡔࡉࡌࡀࡔࡅ

:ࡋࡉࡈࡀࡁࡅ | >ACD :ࡍࡅࡓࡀࡌࡆ | B ࡋࡀࡆࡀࡅ :ࡋࡉࡆࡀࡅ | J ࡍࡀࡐࡅࡂ :ࡀࡍࡉࡐࡅࡂ 36 G ࡀࡉࡅࡀࡄࡅ :ࡀࡉࡅࡀࡄ | ACD ࡐࡉࡉࡀࡎ :ࡐࡉࡉࡀࡎࡅ 35 I ࡍࡅࡄࡀࡋࡖ :ࡍࡅࡄࡀࡋࡖ | GJ ࡍࡉࡅࡀࡄ :ࡍࡉࡅࡀࡄࡅ I ࡊࡀࡅࡔࡄࡖ :ࡊࡀࡅࡔࡄࡖ | AD ࡀࡉࡒࡌࡁ; C ࡀࡉࡒࡏࡁ; GIJ ࡀࡉࡒࡌࡅࡏࡁ :ࡀࡉࡒࡌࡏࡁ | I ࡐࡀࡉࡀࡎࡅ :ࡐࡀࡉࡀࡎࡅ 39 D ࡀࡕࡀࡅࡓࡀࡌ; J ࡀࡕࡀࡅࡀࡓࡀࡌࡅ :ࡀࡕࡀࡅࡀࡓࡀࡌ 37 ABDG ࡋࡉࡈࡀࡁ

:ࡍࡀࡌࡉࡀࡄࡕࡏࡅ | C ࡍࡀࡌࡋࡀ :1ࡍࡀࡌࡋ 43 J ࡀࡓࡉࡄࡁ :ࡉࡀࡓࡉࡄࡁ 42 D ࡀࡊࡋࡍࡉ :ࡀࡋࡊࡉࡍ | BG ࡍࡉࡆࡀࡄ ࡋࡏ :ࡍࡉࡆࡀࡄࡋ | B ࡍࡀࡑࡀࡅࡓ :ࡍࡀࡑࡀࡄࡅࡓ 41 GHJ ࡊࡀࡅࡔࡄࡅ;

ࡀࡌࡅࡔࡖ ࡇࡁࡅࡈ ࡁࡊࡉࡔࡅ ࡋࡀࡋࡊࡀࡕࡏࡖ ࡍࡀࡌࡋ ࡇࡋࡉࡀࡅ 44–43 BGH ࡍࡀࡌࡉࡀࡄࡅ; D ࡍࡀࡌࡉࡀࡄࡕࡅ; I ࡍࡀࡌࡉࡀࡄࡕࡏࡅ; J ࡍࡀࡌࡉࡀࡄࡀࡋࡅ ࡀࡌࡀࡔࡀࡋࡖ ࡍࡀࡌࡋ ࡇࡋࡉࡀࡅ ࡍࡀࡌࡉࡀࡄࡅ :ࡍࡀࡌࡋ 47 GHJ ࡀࡓࡅࡈࡖ :ࡀࡓࡅࡈ 46 BD ࡀࡉࡓࡁࡆࡉࡌ :ࡀࡉࡓࡁࡆࡀࡌ | BGH ࡀࡔࡉࡁ; I ࡀࡉࡔࡉࡁ :ࡀࡉࡔࡉࡁ 45 >H :ࡇࡋࡉࡆࡀࡄ 44 J ࡋࡉࡋࡊࡀࡕࡏࡖ :ࡋࡀࡋࡊࡀࡕࡏࡖ 43 >ACD :ࡍࡀࡌࡉࡀࡄࡅ BGHJ ࡐࡀࡃࡉࡓࡋ; I ࡐࡀࡃࡉࡓࡋࡏ :ࡐࡀࡃࡉࡓ ࡋࡏ | ACD ࡀࡉࡅࡋࡁࡅࡎ; J ࡓࡀࡔࡀ :ࡀࡉࡅࡋࡁࡅࡎࡅ ࡓࡀࡔࡀ 50 GI ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 48 HI ࡇࡉࡐࡔࡍࡀࡁࡖ :ࡇࡉࡐࡔࡍࡀࡁ | AC ࡍࡀࡌࡋࡀ J ࡀࡍࡉࡌࡉࡀࡄࡌࡅ :ࡍࡀࡌࡉࡀࡄࡌࡅ | AD ࡀࡈࡉࡊࡔࡖ; C ࡈࡉࡊࡔࡖ; J ࡀࡉࡈࡉࡊࡔ :ࡀࡈࡉࡊࡔ 51 >J :ࡀࡌࡋࡀࡖ ࡐࡀࡃࡉࡓࡋ

25

30

35

40

45

50

Translation | 227

50:25 – 50:51

25 I tell and explain to you,

who will go to Life’s house,

the chosen754 who live in the world, and then return to the abode of darkness?

My chosen ones! See this world755 will surely perish,

and its works will succumb to destruction.

Its works will come apart,756

and not draw near again.

30 Precious gold will be lost,

and silver will be sought but not found.

The shadow of deception

and the service of the world will vanish.

It will disappear like the scents

and the things of this world.

My perfect ones! Days, months, hours, and minutes757 will finish, 35 The whole world will end and come to nought,

40

and it will be as if they never existed. it will be as if never existed.

The joyful vine will be uprooted,

and their song will go there and vanish.

The king will leave behind his crown,

and the nobles, the rulers of the world,

with the breaking of their hearts,

they will leave the world.

The Earth will decay and come to a stop

in the depths of the stench of darkness.

You, my chosen ones! Do not have any faith

in this deceptive world!

My chosen ones! Blessed is he who has heard and believed;758

shame on him who is exhausted and asleep.

Blessed is he who heard and believed;759

he will rise up to see light’s place.

45 As for the wicked who heard but believed not,

they set their faces toward darkness’ place,

the dark mountain will devour them. Blessed is the one who knows himself

and whose heart is his builder.

Whoever is mindful of himself

has no equal in the world.

My chosen ones! 50 Stay firm and endure760 the world’s persecution,

endure the world’s persecution

with a true, faithful heart.761

754 B “and perfect.” 755 ACD “that this world of ours.” 756 GH “one by one its works will come apart;” I “its works will come apart like they do not put together,” J “its works will come apart like they do not seem together.” 757 Literally periods of 5 minutes. 758 J adds “shame on him who did not hear and did not believe.” 759 Lines 43b and 44a are missing from ACD. 760 ACD are missing “stay firm.” J is missing “endure.” 761 ACD “with a heart that is true and faithful.”

‫‪228 | Text‬‬

‫‪55‬‬

‫‪60‬‬

‫ࡖࡏࡒࡅࡌ ࡄࡅࡉࡋࡅࡊࡍ ࡁࡀࡄࡉࡃ ࡏࡃࡀ‬

‫ࡀࡎࡂࡅࡃࡅࡋࡉࡀ ࡁࡕࡓࡉࡅࡑࡕࡀ‬ ‫ࡁࡄࡉࡓࡀࡉ‬ ‫ࡏࡅࡄࡓࡀ ࡖࡀࡆࡋࡉࡁࡇ ࡉࡍࡔࡌࡀࡕࡀ‬ ‫ࡋࡀࡉࡊࡋࡁࡇ ࡀࡐࡓࡎࡉࡀ‬ ‫ࡅࡊࡋ ࡀࡐࡓࡎࡀ ࡌࡀࡈࡀࡓࡕࡀ‬ ‫ࡅࡌࡀࡎࡊࡉࡀ ࡉࡀࡕࡁࡉࡀ ࡏࡋࡇ‬ ‫ࡄࡔࡉࡋ ࡅࡌࡀࡕࡀࡍ ࡆࡀࡉࡀࡍ‬ ‫ࡓࡌࡉࡀ ࡅࡓࡀࡄࡕࡀ ‖ ࡋࡃࡅࡃࡉࡀ‬ ‫ࡀࡕࡓࡉࡑ ࡅࡉࡀࡕࡉࡁ ࡌࡅࡆࡀࡉࡍࡀ‬ ‫ࡄࡀࡃ ࡁࡀࡄࡀࡓ ࡌࡍ ࡀࡋࡀࡐ‬ ‫ࡁࡀࡄࡀࡓ ࡅࡌࡀࡎࡉࡒ ࡉࡍࡔࡌࡀࡕࡀ‬

‫ࡅࡌࡎࡀࡎࡒࡉࡋ ࡅࡌࡀࡕࡀࡍ ࡀࡐࡓࡆࡋࡀ‬ ‫ࡋࡉࡍࡔࡌࡀࡕࡀ ࡖࡁࡉࡔࡉࡀ ࡀࡍࡈࡓࡀࡍ‬ ‫ࡌࡍ ࡀࡋࡀࡐ ࡁࡀࡄࡀࡓ ࡄࡀࡃ‬ ‫ࡅࡕࡓࡉࡍ ࡁࡀࡄࡀࡓ ࡌࡍ ࡓࡅࡁࡀࡍ‬ ‫ࡖࡔࡉࡄࡀ ࡅࡔࡀࡅࡉࡀ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫ࡀࡍࡔࡐࡀ ࡅࡎࡀࡀࡊ ࡋࡉࡕࡋࡇ‬ ‫ࡅࡋࡀࡌࡀࡃࡍࡀࡆ ࡁࡂࡀࡅࡇ ࡅࡊࡃࡉࡊࡀ‬ ‫ࡅࡅࡊࡋ ࡌࡀࡈࡀࡓࡕࡀ ࡂࡆࡉࡓࡀࡉࡉࡀ‬

‫]‪[185‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫‪10‬‬

‫ࡁࡉࡉࡍࡀ ࡔࡀࡁࡊࡉࡀ ࡋࡕࡉࡓࡉࡀ‬ ‫ࡀࡔࡋࡉࡀ ࡒࡀࡓࡉࡀ ࡁࡀࡊࡋࡅࡆࡀ‬ ‫ࡀࡍࡄࡓࡀ ࡖࡌࡉࡇ ࡕࡀࡉࡍࡉࡍࡀ‬ ‫ࡁࡂࡀࡅࡇ ࡉࡀࡒࡃࡀࡉࡍࡀ ࡅࡍࡓࡀ‬ ‫ࡏࡋ ࡅࡐࡌࡇ ࡕࡓࡉࡑ ࡌࡀࡀࡍ‬ ‫ࡖࡂࡀࡉࡓࡉࡀ ࡅࡂࡀࡁࡍࡉࡀ‬ ‫ࡄࡀࡓࡀࡔࡉࡀ ࡅࡄࡀࡓࡀࡔࡀࡕࡀ‬ ‫ࡀࡊࡓࡀࡉࡑࡀ ࡅࡓࡀࡌࡀࡆࡉࡀ‬ ‫ࡄࡀࡋࡉࡍ ࡖࡀࡐࡉࡊࡍ ࡌࡉࡓࡑࡉࡀ‬ ‫ࡄࡀࡋࡉࡍ ࡖࡌࡔࡀࡉࡍࡍ ࡅࡊࡃࡉࡊࡀ‬ ‫ࡀࡀࡍ ࡁࡌࡀ ࡖࡌࡆࡀࡓࡀࡆࡀࡍ‬

‫ࡀࡔࡋࡉࡀ ࡁࡀࡊࡋࡅࡆࡀ ࡒࡀࡓࡉࡀ‬ ‫ࡌࡍ ࡕࡓࡉࡍ ࡉࡊࡇࡐ ࡖࡀࡍࡄࡓࡀ ࡔࡊࡀࡔ‬ ‫ࡅࡀࡂࡋࡀࡅࡀࡕࡇ ࡀࡓࡒࡁࡉࡀ‬ ‫ࡏࡋ ࡕࡓࡉࡍ ࡉࡊࡇࡐ ࡅࡊࡋ ࡔࡅࡔࡋࡀࡕࡀ‬ ‫ࡏࡋ ࡔࡀࡋࡀࡄࡉࡀࡕࡀ ࡅࡋࡀࡂࡈࡉࡀ ࡅࡌࡀࡔࡓࡉࡀ‬ ‫ࡋࡀࡁࡓࡉࡋࡇ ࡋࡀࡍࡄࡓࡀ ࡔࡊࡀࡔ‬ ‫ࡋࡀࡁࡓࡉࡋࡇ ࡋࡀࡍࡄࡓࡀ ࡔࡊࡀࡔ‬ ‫ࡋࡀࡁࡓࡉࡋࡇ ࡋࡀࡍࡄࡓࡀ ࡔࡊࡀࡔ‬ ‫ࡋࡀࡁࡓࡉࡋࡇ ࡋࡀࡍࡄࡓࡀ ‖ ࡔࡊࡀࡔ‬ ‫ࡋࡀࡁࡓࡉࡋࡇ ࡋࡀࡍࡄࡓࡀ ࡔࡊࡀࡔ‬ ‫ࡀࡌࡉࡈࡍࡅࡋ ࡖࡁࡓ ࡄࡉࡉࡀ ࡀࡀࡍ‬

‫]‪[186‬‬

‫‪:ࡀࡐࡔࡍࡀ | C ࡇࡁࡀࡋࡆࡀࡖ; J ࡇࡁࡋࡆࡀࡖ :ࡇࡁࡉࡋࡆࡀࡖ 54 H ࡍࡊࡅࡋࡉࡅࡄࡏ :ࡍࡊࡅࡋࡉࡅࡄ | D ࡀࡑࡕࡅࡓࡕࡁ :ࡀࡕࡑࡅࡉࡓࡕࡁ | GI ࡀࡉࡋࡅࡃࡅࡂࡎ; H ࡇࡋࡅࡃࡅࡂࡎ; J ࡇࡋࡅࡃࡅࡂࡎ :ࡀࡉࡋࡅࡃࡅࡂࡎࡀ 52‬‬

‫‪:ࡀࡉࡉࡀࡓࡉࡆࡂ | >ACH; D ࡖ :ࡀࡕࡓࡀࡈࡀࡌ ࡋࡊࡅࡅ 56 J ࡆࡀࡍࡃࡉࡌࡀࡋࡅ :ࡆࡀࡍࡃࡀࡌࡀࡋࡅ | AC ࡀࡉࡎࡓࡐࡉ; J ࡇࡎࡓࡐࡀ :ࡀࡉࡎࡓࡐࡀ | HJ ࡇࡁࡋࡊࡀ ࡀࡋ :ࡇࡁࡋࡊࡉࡀࡋ 55 J ࡊࡀࡀࡎ :ࡊࡀࡀࡎࡅ | >J‬‬ ‫ࡂࡆࡀࡓࡀࡉࡉࡀ ‪BG ࡀࡉࡕࡄࡀࡓࡅ ࡀࡉࡉࡀࡌࡓ; HJ ࡀࡉࡕࡄࡀࡓࡅ ࡀࡉࡉࡏࡌࡓ :ࡀࡕࡄࡀࡓࡅ ࡀࡉࡌࡓ 59 ACI ࡋࡀࡒࡎࡀࡎࡌࡅ :ࡋࡉࡒࡎࡀࡎࡌࡅ 58 GJ ࡀࡉࡊࡎࡀࡌ; I ࡀࡉࡊࡎࡀࡌࡅ :ࡀࡉࡊࡎࡀࡌࡅ 57 B‬‬

‫ࡋࡃࡅࡃࡉࡀ‪I ࡃࡀࡄ; >J :ࡃࡀࡄ | J ࡓࡉࡄࡀࡁ :ࡓࡀࡄࡀࡁ | GHIJ ࡑࡉࡓࡕ :ࡑࡉࡓࡕࡀ 60 D ࡀࡉࡓࡈࡍࡀ; GHJ ࡍࡉࡓࡈࡍࡀ :ࡍࡀࡓࡈࡍࡀ | >D :ࡀࡕࡀࡌࡔࡍࡉࡋ | ACD ࡀࡉࡃࡅࡃ ࡋࡏ; I ࡀࡉࡃࡅࡃ ࡋࡏ :‬‬ ‫;ࡄࡃࡀ ‪ࡐࡀࡋࡀ ࡍࡌ ࡓࡀࡄࡀࡁ ࡃࡀࡄ ࡃࡀࡄ ࡓࡀࡄࡀࡁ; J ࡍࡀࡁࡅࡓ ࡍࡌ ࡍࡉࡓࡕ ࡓࡉࡄࡀࡁࡅ :ࡍࡀࡁࡅࡓ ࡍࡌ ࡓࡀࡄࡀࡁ | J ࡍࡉࡓࡕ ࡀࡐࡉࡋࡀ ࡍࡉࡓࡕ ࡍࡌ :ࡍࡉࡓࡕࡅ ࡐࡀࡋࡀ ࡍࡌ | I ࡍࡌ :1ࡍࡌ 61 D‬‬ ‫ࡅࡕࡓࡉࡍ ࡁࡀࡄࡀࡓ ࡌࡍ ࡓࡅࡁࡀࡍ ‪J ࡀࡋࡔࡀ :ࡀࡉࡋࡔࡀ 1 C ࡀࡉࡂࡎࡖ :ࡀࡉࡂࡎࡀࡖ | C ࡍࡊࡉࡀࡆࡅ; I ࡍࡊࡉࡀࡆࡅ :ࡍࡊࡉࡀࡆ | C ࡍࡉࡉࡀࡕࡔࡌ :ࡍࡉࡉࡀࡕࡔࡉࡌ 63 HIJ ࡀࡉࡄࡉࡔࡖ :ࡀࡄࡉࡔࡖ 62 G‬‬

‫‪:ࡇࡕࡀࡅࡀࡋࡂࡀࡅ | ABCD ࡀࡉࡌࡖ; J ࡀࡉࡋࡌࡖ :ࡇࡉࡌࡖ 3 B ࡀࡔࡀࡊࡔ; J ࡀࡔࡀࡊࡔ :ࡔࡀࡊࡔ | H ࡀࡓࡄࡍࡀ :ࡀࡓࡄࡍࡀࡖ | A ࡐࡇࡍࡊࡉ; D ࡐࡇࡍࡊࡀ :ࡐࡇࡊࡉ ࡍࡉࡓࡕ | J ࡀࡋࡔࡀ :ࡀࡉࡋࡔࡀ 2‬‬

‫ࡀࡋࡊࡀࡅࡀࡕࡀ ‪J ࡇࡌࡐࡅࡋ :ࡇࡌࡐࡅ ࡋࡏ 5 D ࡐࡇࡍࡊࡉ; >G :ࡐࡇࡊࡉ | ACDH ࡍࡉࡓࡕࡋ; J ࡍࡉࡓࡕ ࡅࡏ :ࡍࡉࡓࡕ ࡋࡏ | H ࡍࡏࡀࡃࡒࡀࡉ :ࡀࡍࡉࡀࡃࡒࡀࡉ 4 ACD ࡀࡉࡁࡒࡓࡀࡖ; J ࡀࡉࡁࡒࡓ :ࡀࡉࡁࡒࡓࡀ | BGHJ‬‬

‫;ࡏࡋࡅࡐࡌࡇ ‪ࡀࡕࡀࡉࡄࡀࡋࡔࡋ; BG ࡀࡕࡀࡉࡄࡉࡋࡀࡔ ࡋࡏ; H ࡀࡕࡀࡉࡄࡉࡋࡔ ࡋࡏ; I ࡀࡕࡀࡉࡄࡀࡋࡀࡔࡋ ࡋࡏ :ࡀࡕࡀࡉࡄࡀࡋࡀࡔ ࡋࡏ | >H :ࡍࡀࡀࡌ | ACG ࡑࡉࡓࡕ; I ࡑࡉࡓࡕࡀ :ࡑࡉࡓࡕ | H ࡇࡐࡌࡋ; I‬‬ ‫‪J ࡀࡔࡀࡊࡔࡖ :ࡔࡀࡊࡔ | I ࡀࡉࡔࡀࡓࡀࡄ; J ࡀࡉࡔࡓࡀࡄ :ࡀࡉࡔࡀࡓࡀࡄ 7 D ࡔࡀࡊࡔࡖ; J ࡀࡔࡀࡊࡔ :ࡔࡀࡊࡔ | J ࡀࡓࡄࡍࡀ :ࡀࡓࡄࡍࡀࡋ 6 BGHJ ࡀࡉࡈࡂࡀࡋ :ࡀࡉࡈࡂࡀࡋࡅ | ACD‬‬ ‫‪:ࡔࡀࡊࡔ | D ࡀࡊࡉࡐࡀࡖ :ࡍࡊࡉࡐࡀࡖ | >GHJ; I ࡔࡀࡊࡔ ࡀࡓࡄࡍࡀࡋ ࡇࡋࡉࡓࡁࡀࡋ ࡀࡉࡑࡓࡉࡌ ࡍࡊࡉࡐࡀࡖ ࡍࡉࡋࡀࡄ :ࡔࡀࡊࡔ ࡀࡓࡄࡍࡀࡋ ࡇࡋࡉࡓࡁࡀࡋ ࡀࡉࡑࡓࡉࡌ ࡍࡊࡉࡐࡀࡖ ࡍࡉࡋࡀࡄ 9 J ࡔࡀࡊࡔࡖ :ࡔࡀࡊࡔ 8‬‬ ‫ࡖࡔࡊࡀࡔ ‪J ࡔࡀࡊࡔࡖ :ࡔࡀࡊࡔ | J ࡇࡋࡀࡓࡁࡀࡋ :ࡇࡋࡉࡓࡁࡀࡋ | G ࡀࡍࡉࡀࡔࡌࡖ; >J :ࡍࡍࡉࡀࡔࡌࡖ | >B :ࡔࡀࡊࡔ ࡀࡓࡄࡍࡀࡋ ࡇࡋࡉࡓࡁࡀࡋ ࡀࡊࡉࡃࡊࡅ ࡍࡍࡉࡀࡔࡌࡖ ࡍࡉࡋࡀࡄ 10 J‬‬ ‫‪>B :ࡍࡅࡉࡄࡉࡌࡀࡋ ࡔࡀࡊࡔ ࡀࡓࡄࡍࡀ ࡀࡓࡄࡍࡀࡁ ࡕࡉࡆࡆࡀࡄ ࡍࡀࡀ ࡀࡉࡉࡄ 13–11 G ࡀࡉࡉࡄࡓࡁࡖ :ࡀࡉࡉࡄ ࡓࡁࡖ | J ࡍࡀࡀࡆࡓࡀࡆࡌࡖ :ࡍࡀࡆࡀࡓࡀࡆࡌࡖ 11‬‬

Translation | 229

50:52 – 51:11

Worship me sincerely,

so that I may aid you as a support.

My chosen ones! The way souls must travel 55 On it, no leagues are measured,

Each league is a penitentiary,

is long and without end. and no milestones are marked off in it. and upon each penitentiary,

bailiffs and toll-collectors sit. The weapon is forged and set,

and the iron is burnished and set.

The cauldrons are filled and seething,

in which the souls of the wicked wait.

60 The scales are set and settled.

Out of a thousand, he chooses one.

He chooses one out of a thousand,

and chooses two out of a myriad.

He chooses and brings up the souls,

that are worthy and deserving of light’s place.

The triumphant Life speaks,

and the man who went here triumphs!

51. Among those lying upon the shore,

he cried out with a loud voice.

With a loud voice, he cried out,

from both banks of the [un]fathomable river,

the river whose waters are dragons,762

and whose waves are scorpions.

In it are firebrands,

upon its two banks are all worms,763

5 at its mouth is set a vessel

for the molts,764 and they grab and hold back.

Those who philander and steal

will not cross the [un]fathomable river.

Wizards and witches

will not cross the [un]fathomable river.

Informers and snitches

will not cross the [un]fathomable river.

Those who shift boundaries

will not cross the [un]fathomable river.765

10 Those who move boundary stones

I, with that with which I am armed,

762 763 764 765 766 767

will not cross the [un]fathomable river.766 because I am a son of Life,767

J “the river filled with dragons.” Or possibly “chains.” These are the cast-off bodies. Line 9 is missing from GHIJ. In I, it has been copied into the margin. Line 10 is missing from B. Or, “I am Bar Heyyi (Life’s Son).”

‫‪230 | Text‬‬

‫‪15‬‬

‫ࡄࡀࡆࡆࡉࡕ ࡁࡀࡍࡄࡓࡀ‬ ‫ࡋࡀࡌࡉࡄࡉࡅࡍ ࡕࡀࡉࡍࡉࡍࡀ‬ ‫ࡋࡀࡀࡊࡋࡕࡀࡍ ࡅࡍࡓࡀ‬ ‫ࡋࡀࡓࡌࡅࡍ ࡏࡋ ࡌࡀࡀࡍ ࡔࡀࡋࡀࡄࡉࡀࡕࡀ‬ ‫ࡅࡓࡉࡄࡀ ࡖࡄࡉࡉࡀ ࡏࡋࡀࡅࡀࡉ ࡔࡓࡉࡀ‬

‫ࡀࡍࡄࡓࡀ ࡔࡊࡀࡔ‬ ‫ࡅࡋࡀࡁࡀࡓࡉࡅࡍ ࡅࡊࡋࡄࡅࡍ ࡀࡓࡒࡁࡉࡀ‬ ‫ࡅࡋࡀࡂࡀࡌࡀࡓࡕࡀࡍ ࡅࡊࡋ ࡔࡅࡔࡋࡀࡕࡀ‬ ‫ࡀࡌࡉࡈࡍࡅࡋ ࡖࡅࡊࡔࡈࡀ ࡀࡀࡍ‬

‫ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫‪5‬‬

‫‪10‬‬

‫‪15‬‬

‫ࡀࡍࡃ ࡅࡕࡀࡍࡅࡀࡃ ࡉࡅࡓࡁࡀ‬ ‫ࡒࡅࡌ ࡁࡌࡀࡓࡀࡊࡁࡕࡀࡊ ࡏࡕࡉࡁ‬ ‫ࡅࡃࡀࡓࡁࡇ ࡋࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ‬ ‫ࡀࡋࡌࡀ ࡃࡀࡓࡁࡇ‬ ‫ࡗ ࡀࡉࡋࡉࡕ ࡅـࡗ ࡀࡍࡒࡐࡉࡕ‬ ‫ࡋࡀࡕࡉࡄࡀࡌ ࡅࡋࡀࡕࡉࡓࡂࡀࡆ‬ ‫ࡋࡀࡕࡉࡄࡈࡉࡁࡅࡍ ࡁࡕࡀࡓࡌࡉࡃࡀࡉ‬ ‫ࡀࡎࡂࡉࡀ ࡅࡀࡕࡀ ࡉࡅࡓࡁࡀ‬ ‫ࡄࡅࡍ ࡅࡊࡁࡊࡉࡀ ࡕࡋࡀࡕࡀ‬ ‫ࡌࡉࡌࡓࡉࡀ ࡎࡍࡉࡁ ࡌࡍ ࡀࡁࡅࡄࡅࡍ‬ ‫ࡅࡊࡋ ࡉࡅࡌ ࡕࡋࡀࡕࡀ ࡆࡉࡁࡉࡍࡀ‬ ‫ࡔࡀࡌࡉࡔ ࡁࡓࡀࡁࡅࡕࡀ‬ ‫ࡎࡉࡍ ࡂࡉࡓࡁࡀࡀࡍ ࡄࡀࡎࡉࡓࡀ‬ ‫ࡋࡉࡁࡀࡕ ࡒࡀࡃࡉࡔࡕࡀ ࡁࡓࡀࡁࡅࡕࡀ‬ ‫ࡅࡁࡎࡓࡉࡍ ࡅࡀࡓࡁࡉࡀ ࡁࡀࡅࡀࡕࡀ‬ ‫ࡗ ࡉࡀࡕࡉࡁ ࡉࡅࡓࡁࡀ ࡁࡌࡀࡓࡀࡊࡁࡕࡇ‬ ‫ࡀࡕࡀࡕ ࡏࡅࡀࡕ ࡓࡅࡄࡀ ࡀࡊࡃࡀࡁࡕࡀ‬

‫ࡂࡀࡁࡓࡀ ࡒࡀࡓࡀࡁࡕࡀࡀࡍ‬ ‫ࡒࡅࡌ ࡏࡕࡉࡁ ࡁࡌࡀࡓࡀࡊࡁࡕࡀࡊ‬ ‫ࡅࡃࡀࡉࡀࡀࡍ ࡄࡅࡉࡀ ࡁࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡀ‬ ‫ࡒࡀࡃࡉࡌ ࡃࡀࡍ ࡄࡀࡔࡉࡊ ࡀࡓࡀࡁ‬ ‫ࡅࡋࡀࡕࡉࡄࡈࡉࡁࡅࡍ ࡁࡉࡁࡀࡍࡉ‬ ‫ࡖࡃࡀࡉࡓࡉࡀ ࡋࡅࡀࡕࡀࡊ ࡁࡀࡋࡌࡀ‬ ‫ࡀࡋࡌࡀ ࡋࡁࡉࡕ ࡕࡐࡀࡄࡉࡋ ‖ ࡌࡈࡀ‬ ‫ࡌࡉࡌࡓࡉࡀ ࡌࡍ ࡀࡁࡅࡄࡅࡍ ࡎࡍࡉࡁ‬ ‫ࡅࡎࡀࡂࡃࡉࡀ ࡅࡌࡔࡀࡁࡉࡋࡇ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬ ‫ࡕࡅࡔࡁࡉࡄࡕࡀ ࡒࡅࡃࡀࡌ ࡕࡐࡀࡄࡉࡋ ࡎࡀࡋࡒࡀ‬ ‫ࡕࡔࡉࡌࡀ ࡁࡀࡅࡀࡕࡀ ࡀࡍࡎࡉࡁ‬ ‫ࡕࡋࡀࡕࡌࡀ ࡁࡀࡅࡀࡕࡀ ࡀࡍࡎࡉࡁ‬ ‫ࡔࡉࡕࡌࡀ ࡁࡀࡅࡀࡕࡀ ࡀࡍࡎࡁࡀ‬ ‫ࡌࡔࡀࡁࡉࡋࡇ ࡋࡀࡁ‬ ‫ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ ࡁࡀࡋࡌࡀ‬ ‫ࡅࡌࡀࡋࡀࡊࡋࡇ ࡌࡉࡋࡉࡊࡀ ࡁࡀࡈࡋࡉࡀ‬

‫]‪[187‬‬

‫‪ࡍࡅࡉࡓࡀࡁࡀࡋࡅ :ࡍࡅࡉࡓࡀࡁࡀࡋࡅ | AC ࡍࡅࡄࡉࡌࡀࡋ; G ࡍࡅࡉࡄࡉࡌࡀࡋࡅ; J ࡍࡅࡉࡄࡀࡌࡀࡋࡅ :ࡍࡅࡉࡄࡉࡌࡀࡋ 13 J ࡀࡔࡀࡊࡔ :ࡔࡀࡊࡔ | I ࡀࡓࡄࡍࡀ; >J :ࡀࡓࡄࡍࡀ | DGHJ ࡕࡉࡆࡋࡀࡄ :ࡕࡉࡆࡆࡀࡄ 12‬‬ ‫ࡅࡋࡀࡁࡀࡓࡅࡍ ‪I ࡀࡉࡉࡄࡖ :ࡀࡉࡉࡄࡖ 16 J ࡀࡕࡀࡉࡄࡀࡋࡔ :ࡀࡕࡀࡉࡄࡀࡋࡀࡔ | BGHJ ࡍࡀࡀࡌࡋ; I ࡍࡀࡀࡌࡋࡏ :ࡍࡀࡀࡌ ࡋࡏ 15 ADJ ࡍࡉࡕࡓࡀࡌࡀࡂࡀࡋࡅ; C ࡉࡕࡓࡀࡌࡀࡂࡀࡋࡅ :ࡍࡀࡕࡓࡀࡌࡀࡂࡀࡋࡅ 14 I‬‬ ‫;‪ࡀࡌࡋࡀ | >ACDI; G ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡋ :1ࡀࡌࡋࡀ 4 C ࡊࡀࡕࡁࡊࡀࡓࡀࡌࡁࡀ :2ࡊࡀࡕࡁࡊࡀࡓࡀࡌࡁ 2 GHI ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ 17 BGH ࡀࡉࡓࡔࡏ :ࡀࡉࡓࡔ | ACD ࡉࡀࡅࡀࡋࡀ :ࡉࡀࡅࡀࡋࡏ | >BGJ‬‬ ‫ࡃࡀࡓࡁࡇ ࡅࡃࡀࡉࡀࡀࡍ ࡄࡅࡉࡀ ࡁࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡀ‪:ࡆࡀࡂࡓࡉࡕࡀࡋࡅ | ACD ࡌࡅࡄࡉࡕࡀࡋ :ࡌࡀࡄࡉࡕࡀࡋ 6 J ࡁࡉࡓࡀ :ࡁࡀࡓࡀ | GH ࡊࡉࡔࡀࡄࡅ :ࡊࡉࡔࡀࡄ 5 GHI ࡀࡉࡌࡋࡀ :2ࡀࡌࡋࡀ | >J :‬‬ ‫ࡅࡋࡀࡕࡉࡓࡂࡉࡆ ‪ࡉࡍࡀࡁࡁ; I ࡍࡅࡁࡉࡈࡄࡉࡕࡀࡋ ࡉࡍࡀࡁࡉࡁ; J ࡍࡅࡁࡅࡈࡄࡉࡕࡀࡋࡅ ࡉࡍࡀࡁࡁ :ࡍࡅࡁࡉࡈࡄࡉࡕࡀࡋ ࡉࡍࡀࡁࡉࡁ 7–6 ACD ࡍࡅࡁࡉࡈࡄࡉࡕࡀࡋ; I ࡍࡅࡁࡉࡈࡄࡉࡕࡀࡋࡅ :ࡍࡅࡁࡉࡈࡄࡉࡕࡀࡋࡅ | CD ࡆࡅࡂࡓࡉࡕࡀࡋࡅ; J‬‬ ‫ࡋࡀࡕࡉࡄࡈࡉࡁࡅࡍ ‪ࡀࡓࡌࡉࡌ :ࡀࡉࡓࡌࡉࡌ 10 ACD ࡀࡓࡌࡉࡌ; B ࡍࡅࡄ ࡀࡉࡓࡌࡉࡌ :ࡀࡉࡓࡌࡉࡌ | ACD ࡅࡄ :ࡍࡅࡄ 9 ACI ࡊࡀࡕࡀࡅࡋࡀ :ࡊࡀࡕࡀࡅࡋ | B ࡍࡉࡓࡉࡀࡃࡖ :ࡀࡉࡓࡉࡀࡃࡖ 7 >B; H‬‬ ‫‪H ࡀࡒࡋࡀࡎ ࡀࡕࡄࡉࡁࡔࡅࡕ ࡋࡉࡄࡀࡐࡕ ࡌࡀࡃࡅࡒ :ࡀࡒࡋࡀࡎ ࡋࡉࡄࡀࡐࡕ ࡌࡀࡃࡅࡒ ࡀࡕࡄࡉࡁࡔࡅࡕ | GHJ ࡀࡌࡅࡉ :ࡌࡅࡉ 11 GHJ ࡀࡉࡁࡀࡔࡌࡅ :ࡇࡋࡉࡁࡀࡔࡌࡅ | >B :ࡁࡉࡍࡎ | ACD‬‬ ‫‪ACD ࡍࡉࡓࡎࡁ :ࡍࡉࡓࡎࡁࡅ 15 J ࡁࡉࡎࡍࡀ :ࡀࡁࡎࡍࡀ | ACD ࡀࡌࡉࡔࡕ :ࡀࡌࡕࡉࡔ | J ࡀࡔࡉࡃࡀࡒ :ࡀࡕࡔࡉࡃࡀࡒ 14 ACD ࡀࡁࡓࡉࡂ :ࡍࡀࡀࡁࡓࡉࡂ 13 H ࡇࡕࡅࡁࡀࡓࡁ :ࡀࡕࡅࡁࡀࡓࡁ 12‬‬ ‫ࡅࡀࡓࡁࡉࡀ‪ࡕࡀࡕࡀ :ࡕࡀࡅࡏ ࡕࡀࡕࡀ 17 ACDI ࡀࡌࡋࡀࡖ ࡇࡅࡀࡂࡁ ࡀࡉࡂࡎࡀࡌࡅ :ࡀࡌࡋࡀࡁ ࡀࡉࡕࡀࡅ ࡀࡉࡂࡎࡀࡌ | G ࡇࡕࡁࡊࡉࡓࡀࡌࡁ :ࡇࡕࡁࡊࡀࡓࡀࡌࡁ | >H :ࡗ 16 I ࡀࡕࡀࡅࡀࡁ :ࡀࡕࡀࡅࡀࡁ | AC ࡀࡁࡓࡀࡅ :‬‬ ‫ࡀࡋࡀࡕ ‪>J :ࡀࡊࡉࡋࡉࡌ | AC ࡇࡋࡊࡀࡋࡌࡅ; I ࡇࡋࡊࡀࡋࡀࡌࡅ; J ࡀࡉࡋࡊࡀࡋࡀࡌ :ࡇࡋࡊࡀࡋࡀࡌࡅ | GJ ࡕࡀࡋࡀ; >H :ࡕࡀࡅࡏ | ACD‬‬

Translation | 231

51:12 – 52:17

shall plunge deep into the river,768

the [un]fathomable river,

The dragons did not strike me,

nor did all the scorpions sting me.

Fire did not consume me,

nor did all the worms destroy me.

15 They did not throw me into the vessel of molts,

because I am Truth,

and Life’s scent is spread upon me. And Life is praised,

and Life triumphs!

In the name of the Great Life! 52. He shook and disturbed Yurba,

the warrior man:

“Go, climb aboard your chariot!

Climb aboard your chariot,

and go about in this world. Go about in the world, 5 When you come in and when you go out

and be a judge for all the worlds!769 (in the morning, he rose, at nightfall, he set)

do not flame nor rage nor sin against my sons. Do not sin against my disciples,

who live with you in the world.”

Yurba arose, and went down,

until he came to Ptahil’s house.

There were three planets,

who took words from their father.

10 They took words from their father,

and worship and praise him completely.770

Every day, three times,

praise rises up to Ptahil.

The sun, with pride,

takes 900 prayers,

the moon, the poor leper,

takes 300 prayers,

Venus, the “holy,” with pride

takes 600771 prayers,

15 and they praise my father

with 24 prayers.

As Yurba sits in his chariot,

he comes and goes in the world.772

Venus,773 the lying Spirit, came,

and gave him worthless advice,

768 769 770 771 772 773

DGHJ “I will pull up (my clothes) in the river.” Line 4 is missing from J. Literally “from head to head.” ACD “900.” ACD “and he goes into the world.” GJ Allāt

232 | Text

ࡀࡁࡓ ࡀࡁࡓࡅࡔ ࡀࡍࡉࡁ ࡋࡏ ࡀࡉࡉࡄ ࡕࡉࡁࡋ ࡀࡉࡉࡋࡀࡈ ࡀࡕࡀࡃࡉࡁࡏ ࡋࡏ ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄࡋ [188]

[189]

ࡀࡕࡀ ࡇࡄࡀ ‖ ࡕࡀࡅࡋ ࡀࡉࡂࡎࡀ ࡀࡉࡁࡕࡀࡉࡖ ࡋࡏ ࡌࡀࡒ ࡀࡉࡓࡕࡅࡏ ࡌࡀࡃࡅࡒ ࡀࡕࡀ ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄ ࡀࡉࡂࡎࡀ ࡇࡉࡃࡉࡔ ࡇࡉࡎࡓࡊࡅ ࡍࡌ ࡀࡄࡅࡓࡋࡅ ࡀࡐࡋࡍࡀ ࡀࡕࡉࡀࡁࡋ ࡕࡉࡕࡀ ࡗ ࡍࡅࡋࡏ ࡕࡒࡀࡁࡔ ࡀࡕࡅࡔࡉࡁࡖ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡖ ࡇࡅࡀࡂࡁ ࡍࡅࡋࡕࡀࡒࡉࡄࡀࡌࡅ ࡇࡕࡌࡉࡒࡀ ࡊࡀࡅࡔࡄࡖ ࡀࡉࡋࡐࡉࡓࡁࡅ ࡀࡊࡋࡀ ࡇࡉࡔࡉࡓࡁ ࡕࡉࡒࡁࡉࡔࡅ ࡀࡓࡀࡒࡏࡅ ࡀࡓࡅࡍࡄࡅ ࡀࡅࡉࡆࡖ ࡀࡁࡓࡅࡄࡁ ࡕࡀࡌࡀࡒ ࡋࡉࡁࡉࡕ ࡀࡁࡓࡅࡉ ࡊࡀࡁࡅ ࡀࡋࡔࡀ ࡀࡁࡓࡅࡉ ࡀࡅࡄ ࡇࡋࡏࡖ ࡀࡆࡂࡅࡓ ࡍࡌ ࡌࡀࡒ ‖ ࡀࡕࡉࡀࡌࡃࡀࡒ ࡇࡕࡅࡌࡃࡁࡅ ࡉࡀࡋࡏ ࡀࡉࡅࡄࡉࡕ ࡊࡀࡕࡅࡁࡀࡉࡕࡏ ࡋࡉࡄࡀࡐࡕ ࡁࡀࡋ ࡇࡋࡍࡀࡉࡁࡀࡔࡌࡖ ࡍࡀࡊࡋࡉࡌࡅ ࡍࡐࡀࡓࡉࡎࡉࡌ ࡀࡁࡖ ࡗ ࡍࡀࡀࡃࡏࡅ ࡀࡒࡓࡐࡉ ࡍࡀࡋࡕࡉࡅࡄ ࡕࡍࡀࡀࡅ ࡀࡓࡀࡒࡏࡅ ࡀࡓࡅࡍࡄࡅ ࡀࡅࡉࡆࡖ

ࡀࡕࡅࡔࡁࡉࡁ ࡍࡅࡋࡓࡀࡌࡉࡕࡖ ࡍࡍࡅࡉࡕࡓࡀࡕ ࡍࡅࡄ ࡀࡆࡂࡅࡓࡁ ࡀࡉࡉࡄࡖ ࡀࡉࡓࡈࡍࡀ ࡍࡅࡆࡄ ࡀࡆࡀࡄ ࡗ ࡇࡋࡓࡀࡌࡀ ࡋࡀࡆࡀ ࡒࡉࡋࡎ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡁ ࡀࡁࡓࡅࡉ ࡃࡀࡁࡀࡖ ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄࡋ ࡇࡋࡓࡀࡌࡀ ࡇࡄࡀ ࡕࡀࡅࡋ ࡀࡕࡀ ࡀࡉࡂࡎࡀ ࡀࡉࡓࡕࡅࡏ ࡀࡉࡔࡉࡐࡓࡀࡕࡉࡌࡅ ࡀࡁࡓࡅࡉࡋ ࡐࡀࡋࡅࡒࡁ ࡇࡉࡄࡉࡌ ࡇࡋࡓࡀࡌࡀ ࡊࡀࡋࡉࡓࡀࡌࡀ ࡅࡄࡀࡌ ࡉࡀࡃࡉࡌࡓࡀࡕ ࡍࡅࡈࡄ ࡅࡄࡀࡌ ࡀࡕࡅࡔࡉࡁ ࡕࡒࡀࡁࡔ ࡍࡅࡄࡉࡀࡅࡀࡋࡏ ࡍࡇࡉࡌ ࡀࡓࡅࡍࡄࡅ ࡀࡅࡉࡆ ࡋࡏ ࡇࡕࡁࡀࡍࡎ ࡀࡁࡓ ࡀࡂࡀࡕࡋ ࡇࡕࡁࡀࡍࡎ ࡀࡉࡋࡉࡋࡄࡀࡆ ࡀࡁࡓࡀࡋ ࡇࡕࡁࡀࡍࡎ ࡀࡄࡆ ࡇࡌࡀࡃࡅࡒ ࡍࡌ ࡀࡉࡓࡈࡍࡀࡅ ࡋࡉࡈࡁ ࡇࡋࡊࡅ ࡀࡌࡋࡀ ࡇࡕࡁࡊࡀࡓࡀࡌࡁ ࡋࡉࡋࡀࡉࡅ ࡐࡇࡑࡅࡓࡐࡀ ࡓࡀࡁࡄࡅ ࡊࡅࡔࡄ ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄࡋ ࡇࡋࡓࡀࡌࡀ ࡊࡀࡋࡀࡍࡉࡉࡄ ࡅࡏ ࡀࡕࡀࡅࡀࡁ ࡀࡌࡉࡔࡕࡁ ࡊࡀࡋࡉࡌࡀࡉࡏ ࡀࡕࡉࡔ ࡊࡀࡄࡁ ࡊࡀࡋࡉࡌࡀࡉࡏ ࡍࡀࡋࡁࡌࡀࡄࡉࡌࡋ ࡀࡁࡅ ࡀࡔࡅࡁࡋࡀࡁ ࡊࡀࡋࡉࡌࡀࡉࡏ

B ࡍࡅࡋࡓࡀࡌࡀࡕ; G ࡍࡍࡅࡉࡕࡓࡀࡕࡋ ࡍࡅࡋࡓࡀࡌࡉࡕ; H ࡍࡍࡅࡉࡕࡓࡉࡕࡋ ࡀࡉࡋࡓࡀࡌࡉࡕ; I ࡍࡍࡅࡉࡕࡓࡀࡕࡋ ࡍࡅࡋࡓࡀࡌࡉࡕࡖ ࡍࡍࡅࡉࡕࡓࡀࡕ; J ࡍࡉࡕࡓࡀࡕࡋ ࡍࡅࡋࡓࡀࡌࡉࡕ :ࡍࡅࡋࡓࡀࡌࡉࡕࡖ ࡍࡍࡅࡉࡕࡓࡀࡕ 18

:ࡀࡕࡀࡃࡉࡁࡏ ࡋࡏ | J ࡀࡉࡋࡓࡀࡌࡀ :ࡇࡋࡓࡀࡌࡀ | H ࡋࡉࡆࡀ :ࡋࡀࡆࡀ 21 ACD ࡀࡉࡋࡀࡈ :ࡀࡉࡉࡋࡀࡈ 20 >ACD :ࡀࡁࡓ | HJ ࡀࡍࡉࡁࡋ; I ࡀࡍࡉࡁ ࡋࡏ :ࡀࡍࡉࡁ ࡋࡏ | >BGHJ; I ࡀࡕࡅࡔࡉࡁࡁ :ࡀࡕࡅࡔࡁࡉࡁ

I ࡇࡉࡄࡀ ࡕࡀࡅࡋ ࡀࡕࡀ ࡀࡉࡂࡎࡀ ࡀࡕࡀ :ࡇࡄࡀ ࡕࡀࡅࡋ ࡀࡕࡀ ࡀࡉࡂࡎࡀ ࡀࡕࡀ 24–23 ACDI ࡇࡉࡄࡀ :ࡇࡄࡀ | I ࡀࡅࡉࡆࡋࡉࡁࡉࡄࡋ :ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄࡋ 23 B ࡃࡉࡁࡀࡖ :ࡃࡀࡁࡀࡖ 22 HJ ࡀࡕࡀࡃࡉࡁࡏࡋ; I ࡀࡕࡀࡃࡉࡁࡏࡋࡏ

ࡅࡄࡀࡌࡋ :ࡅࡄࡀࡌ 28 J ࡀࡃࡔ :ࡇࡉࡃࡉࡔ

| B ࡇࡉࡉࡎࡓࡊࡅ :ࡇࡉࡎࡓࡊࡅ | GH ࡇࡉࡉࡄࡉࡌ :ࡇࡉࡄࡉࡌ 26 I ࡀࡅࡉࡆࡋࡉࡁࡉࡄ :ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄ 25 B ࡁࡉࡕࡀࡉࡖ :ࡀࡉࡁࡕࡀࡉࡖ | ACDI ࡇࡉࡄࡀ :ࡇࡄࡀ 24

BGH ࡕࡉࡒࡁࡀࡔ; J ࡕࡒࡀࡁࡀࡔ :ࡕࡒࡀࡁࡔ | J ࡀࡕࡅࡔࡁࡖ :ࡀࡕࡅࡔࡉࡁࡖ | J ࡉࡀࡃࡉࡌࡓࡀࡕࡁ :ࡉࡀࡃࡉࡌࡓࡀࡕ | B ࡍࡉࡈࡄ :ࡍࡅࡈࡄ 29 ACDJ ࡊࡀࡋࡓࡀࡌࡀ; B ࡊࡉࡋࡉࡓࡀࡌࡀ :ࡊࡀࡋࡉࡓࡀࡌࡀ | J :ࡇࡕࡌࡉࡒࡀ | GH ࡇࡋࡐࡉࡓࡁ; J ࡇࡋࡐࡉࡉࡓࡁ :ࡀࡉࡋࡐࡉࡓࡁࡅ | J ࡀࡍࡉࡉࡌ :ࡍࡇࡉࡌ | BGH ࡀࡅࡉࡆࡋ :ࡀࡅࡉࡆ ࡋࡏ | H ࡇࡕࡁࡉࡍࡎ :ࡇࡕࡁࡀࡍࡎ 31 BG ࡕࡉࡒࡁࡉࡔ; HJ ࡕࡉࡒࡁࡀࡔ :ࡕࡒࡀࡁࡔ 30

>GHIJ :ࡇࡕࡁࡀࡍࡎ 33 J ࡉࡀࡔࡉࡓࡁ :ࡇࡉࡔࡉࡓࡁ | AC ࡕࡉࡐࡒࡉࡔࡅ; D ࡕࡐࡉࡒࡉࡔࡅ; J ࡕࡉࡒࡁࡀࡔࡅ :ࡕࡉࡒࡁࡉࡔࡅ | C ࡀࡂࡀࡕࡋࡀ :ࡀࡂࡀࡕࡋ | J ࡀࡉࡕࡁࡉࡍࡎ :ࡇࡕࡁࡀࡍࡎ 32 J ࡀࡉࡕࡌࡉࡒࡀ

G ࡇࡕࡁࡊࡉࡓࡀࡌࡁ :ࡇࡕࡁࡊࡀࡓࡀࡌࡁ | ACDI ࡋࡉࡋࡉࡀࡅ :ࡋࡉࡋࡀࡉࡅ 36 C ࡊࡀࡐࡅ :ࡊࡀࡁࡅ | ACD ࡀࡌࡋࡀࡖ :ࡀࡌࡋࡀ 35 ACD ࡌࡀࡒ; J ࡕࡉࡌࡀࡒ :ࡕࡀࡌࡀࡒ | ACD ࡀࡉࡓࡈࡍࡀ :ࡀࡉࡓࡈࡍࡀࡅ 34 J ࡇࡕࡅࡌࡃࡅ :ࡇࡕࡅࡌࡃࡁࡅ | J ࡀࡐࡉࡑࡅࡓࡐࡀ :ࡐࡇࡑࡅࡓࡐࡀ | ACDI ࡓࡅࡁࡄ :ࡓࡀࡁࡄࡅ | ABCGHJ ࡊࡀࡅࡔࡄ; D ࡊࡀࡅࡔࡄ corrected to ࡊࡅࡔࡄ :ࡊࡅࡔࡄ 37 J ࡀࡅࡄࡖ :ࡀࡅࡄ

:ࡀࡌࡉࡔࡕࡁ | ACD ࡊࡀࡋࡉࡌࡀࡉࡏࡅ; I ࡊࡀࡋࡉࡌࡀࡉࡏࡅ :ࡊࡀࡋࡉࡌࡀࡉࡏ 40 ACD ࡀࡕࡅࡁࡀࡉࡕ; I ࡊࡀࡕࡅࡁࡀࡉࡕࡏ; J ࡀࡕࡅࡁࡀࡉࡕࡅࡏ :ࡊࡀࡕࡅࡁࡀࡉࡕࡏ | >B :ࡅࡏ 39 G ࡇࡕࡅࡌࡃࡁ; I ࡇࡕࡅࡌࡃࡁࡅ;

ࡋࡏ :ࡍࡀࡋࡁࡌࡀࡄࡉࡌࡋ 42 BG ࡀࡁࡖ ࡗࡖ; HJ ࡀࡁ ࡗࡖ; I ࡀࡁࡖ ࡗ :ࡀࡁࡖ ࡗ | D ࡊࡀࡀࡄࡁ; H ࡃࡀࡄࡁ :ࡊࡀࡄࡁ | C ࡊࡀࡋࡉࡌࡀࡉࡏ ࡅࡏ :ࡊࡀࡋࡉࡌࡀࡉࡏ 41 ACH ࡀࡌࡉࡔࡕࡉࡁ ࡍࡀࡋࡕࡉࡅࡄࡀ; D ࡀࡒࡓࡐࡉ ࡍࡀࡋࡉࡕࡉࡅࡄ; G ࡀࡒࡓࡐࡉ ࡊࡀࡋࡉࡕࡉࡅࡄ; H ࡍࡀࡋࡉࡕࡉࡅࡄ ࡀࡒࡓࡐࡉ; J ࡀࡒࡓࡐࡉ ࡍࡀࡋࡕࡉࡀࡅࡄ :ࡀࡒࡓࡐࡉ ࡍࡀࡋࡕࡉࡅࡄ | AC ࡍࡀࡋࡁࡌࡀࡄࡌࡋࡖ; B ࡍࡀࡋࡁࡌࡀࡄࡉࡌ >C :ࡀࡓࡀࡒࡏࡅ | G ࡀࡓࡅࡍࡄ :ࡀࡓࡅࡍࡄࡅ | J ࡔࡅࡁࡋࡀࡁ :ࡀࡔࡅࡁࡋࡀࡁ | ACD ࡊࡀࡋࡉࡌࡀࡉࡏ ࡅࡏ :ࡊࡀࡋࡉࡌࡀࡉࡏ 43 AC ࡀࡒࡓࡐࡉ

20

25

30

35

40

Translation | 233

52:18 – 52:43

the two to whom she speaks wickedly774

about the children of the great family

so that Life became enraged; 20

when the watchers saw this,

they went down to Life’s house.

They rose, went, and told

Splendid Hibel about the things

Yurba had done in this world. They tell Splendid Hibel

to go and come to his brothers

he went and came to his brothers,

and stood before the excellencies.

25 Splendid Hibel went up to the excellencies

struck Yurba with a club,

who were sitting and meditating, and hurled Spirit down from her throne.

He says to him,

30

“What did I tell you,

when you came to the fallen house?

What sins have my disciples committed,

out of the wickedness you released against them?

You’ve released wickedness against them

and frightened them in this world.”

I took the glory and light away from him,

and lifted him into a dark cloud.

I took away the great crown,

and struck his head with a rod,

[I took away] the four rays

of splendor, light and glory,

and the watchers fled away from him.

The Earth went to ruin,

35 the whole world perished.

Yurba screamed and Yurba cried,

and he howled in his chariot

from the rage that had come over him.

His face became dark and gloomy,

and he stood there in his original form.

He says to Splendid Hibel, “If it pleases you, 40 I swear by the 900 prayers,

may your forgiveness775 be granted to me. with which I praise my father Ptahil,

I swear upon that moment and time

when he sought to swallow me and eat me up,

and when he sought to destroy me,

and you were my salvation.

I swear upon the robe

of splendor, light, and glory,

774 B “she says to them,” GHIJ “she says to the two of them.” All lack “wickedly,” but I has been emended to reflect the text in ACD. 775 Based on variants from BGH. ACDIJ “forgiveness;” I emends to “your forgiveness.”

234 | Text

ࡀࡉࡎࡊࡀ ࡀࡓࡕࡀ ࡍࡌ ࡀࡓࡀࡒࡏࡅ ࡀࡓࡅࡍࡄࡅ ࡀࡅࡉࡆࡖ ࡕࡀࡅࡄ ࡀࡅࡉࡆࡖ ࡀࡕࡂࡅࡐࡋ ࡍࡇࡉࡌࡖ ࡇࡋࡉࡃࡉࡍࡂ ࡍࡀࡅࡓࡀࡕࡖ ࡀࡓࡅࡈࡋࡖ ࡀࡕࡅࡁࡀࡈࡁ ࡉࡍࡀࡉࡌ ࡀࡉࡋࡉࡋࡌࡀࡌ

[190]

ࡌࡀࡕࡄ ࡇࡕࡀࡌࡀࡌࡅࡏ ࡋࡏࡅ ࡀࡓࡀࡒࡏࡅ ࡀࡓࡅࡍࡄࡅ ࡀࡅࡉࡆ‖ࡖ ࡀࡓࡀࡒࡏࡅ ࡀࡓࡅࡍࡄࡅ ࡀࡅࡉࡆࡖ ࡔࡉࡓࡁ ࡔࡉࡓ ࡍࡌ ࡀࡅࡉࡆ ࡇࡋࡁࡀࡄࡏࡅ ࡇࡁࡉࡓࡄࡀࡃࡆࡉࡌࡖ ࡀࡉࡓࡈࡍࡀ ࡇࡋࡓࡀࡌࡀࡂࡅ ࡍࡅࡄࡋࡊࡅ ࡀࡉࡓࡈࡍࡀ ࡇࡋࡓࡀࡌࡀࡂ ࡊࡀࡔࡀࡄ ࡊࡀࡅࡔࡄࡁ ࡇࡋࡀࡌࡔࡀࡌࡅ ࡀࡅࡄ ࡊࡀࡋࡏ ࡀࡆࡂࡅࡓࡖ ࡊࡀࡔࡀࡄ ࡀࡓࡀࡁࡀࡄࡁ ࡊࡀࡕࡌࡉࡒࡀࡖ ࡀࡆࡂࡅࡓࡅ ࡀࡕࡉࡄࡌ ࡕࡉࡒࡁࡉࡔ ࡊࡀࡋࡏࡖ ࡀࡕࡔࡉࡁ ࡀࡕࡈࡅࡋࡁ ࡊࡀࡕࡈࡀࡋ ࡗ ࡊࡀࡕࡌࡉࡒࡀ ࡊࡀࡔࡀࡄ ࡀࡓࡀࡁࡀࡄࡁ

[191]

ࡓࡀࡎࡉࡓࡕ ࡀࡉࡊࡁࡊࡅࡅ ࡀࡉࡄࡀࡉࡁࡉࡔࡅ ࡍࡑࡅࡌࡀࡋ ࡀࡉࡋࡉࡃ ࡉࡀࡋࡉࡀࡄࡁࡅ ࡕࡉࡕࡀ ‖ ࡊࡀࡀࡄࡋ ࡍࡀࡉࡀࡖ ࡐࡀࡀࡆ ࡎࡐࡀࡓࡉࡌࡋ ࡍࡀࡀࡖ

ࡀࡉࡋࡕࡉࡕࡉࡀ ࡕࡍࡀࡀࡖ ࡀࡉࡋࡉࡊࡋ ࡀࡁࡓࡀࡁ ࡊࡀࡋࡉࡌࡀࡉࡏ ࡁࡉࡍࡎࡉࡕࡏ ࡀࡉࡋࡉࡃ ࡉࡍࡀࡉࡌࡖ ࡀࡓࡀࡒࡏࡖ ࡀࡁࡓ ࡐࡀࡑࡅࡓࡐࡀࡁ ࡊࡀࡋࡉࡌࡀࡉࡏ ࡀࡉࡓࡈࡍࡀ ࡍࡉࡓࡕࡁ ࡊࡀࡋࡉࡌࡀࡉࡏ ࡔࡉࡓࡁ ࡔࡉࡓ ࡍࡌ ࡀࡅࡉࡆࡖ ࡀࡉࡔࡁࡀࡓࡃࡁ ࡀࡍࡉࡒࡀࡕ ࡀࡉࡔࡀࡓࡃࡁ ࡍࡉࡉࡀࡕࡔࡉࡌࡅ ࡀࡁࡓࡅࡉ ࡓࡀࡔࡀࡅ ࡀࡌࡏ ࡀࡔࡅࡁࡋ ࡇࡋࡁࡀࡄࡏ ࡊࡀࡆࡉࡀࡄ ࡀࡉࡊࡎ ࡓࡀࡕࡀ ࡍࡌ ࡇࡋࡉࡕࡉࡀࡖ ࡀࡉࡋࡉࡊࡋ ࡀࡁࡓࡀ ࡇࡋࡁࡀࡄࡏ ࡀࡉࡌࡋࡀ ࡓࡀࡍࡄࡀࡌࡖ ࡀࡁࡓ ࡀࡂࡀࡕ ࡇࡋࡁࡀࡄࡏ ࡇࡕࡁࡊࡀࡓࡀࡌࡁ ࡇࡁࡕࡅࡀࡅ ࡍࡇࡒࡀࡕ ࡁࡉࡍࡎࡉࡕࡏ ࡍࡇࡉࡌࡖ ࡔࡉࡓࡁ ࡔࡉࡓ ࡍࡌ ࡀࡉࡎࡊࡉ ࡍࡌ ࡀࡓࡒ ࡀࡁࡓ ࡀࡋࡀࡒ ࡀࡁࡓࡅࡉ ࡕࡉࡃࡀࡉ ࡅࡀࡋ ࡀࡁࡓࡅࡉ ࡕࡉࡃࡀࡉ ࡅࡀࡋ ࡀࡁࡓࡅࡉ ࡕࡉࡃࡀࡉ ࡅࡀࡋ ࡍࡅࡓࡀࡁࡕࡏ ࡀࡉࡓࡈࡍࡀ ࡍࡅࡄࡋࡊࡅࡅ ࡊࡀࡔࡀࡄ ࡀࡓࡀࡁࡀࡄࡁ ࡊࡀࡕࡌࡉࡒࡀࡅ ࡀࡒࡓࡐࡉ ࡊࡀࡋࡀࡅࡄࡀࡋ ࡔࡍࡉࡏ ࡗ ࡀࡄࡉࡔࡌࡅ ࡊࡀࡌࡏ ࡀࡄࡅࡓ ࡍࡅࡊࡎࡉࡕࡏ ࡊࡀࡅࡔࡄࡖ ࡀࡉࡋࡐࡉࡓࡁ ࡀࡁࡓࡅࡉ ࡕࡉࡃࡀࡉ ࡅࡀࡋ

G ࡇࡋࡉࡃ :ࡀࡉࡋࡉࡃ | J ࡀࡍࡉࡉࡌࡖ :ࡉࡍࡀࡉࡌࡖ 46 ACD ࡊࡀࡋࡉࡌࡀࡉࡏ ࡅࡏ :ࡊࡀࡋࡉࡌࡀࡉࡏ 45 ACD ࡀࡉࡊࡎ ࡓࡀࡕࡀ; I ࡀࡉࡎࡊࡀ ࡓࡀࡕࡀ :ࡀࡉࡎࡊࡀ ࡀࡓࡕࡀ | GHJ ࡇࡋࡕࡉࡕࡉࡀ :ࡀࡉࡋࡕࡉࡕࡉࡀ 44

ࡀࡓࡅࡈ ࡋࡏࡖ; I ࡀࡓࡅࡈࡋࡏࡖ :ࡀࡓࡅࡈࡋࡖ | ACD ࡊࡀࡋࡉࡌࡀࡉࡏ ࡅࡏ :ࡊࡀࡋࡉࡌࡀࡉࡏ 48 C ࡀࡕࡂࡅࡐࡋࡀ :ࡀࡕࡂࡅࡐࡋ | C ࡐࡀࡑࡅࡓࡐࡀࡁࡀ :ࡐࡀࡑࡅࡓࡐࡀࡁ | ACD ࡊࡀࡋࡉࡌࡀࡉࡏ ࡅࡏ :ࡊࡀࡋࡉࡌࡀࡉࡏ 47 >ACD :ࡀࡅࡉࡆࡖ | J ࡀࡉࡔࡁࡀࡓࡃ :ࡀࡉࡔࡁࡀࡓࡃࡁ 49 BHJ ࡀࡉࡋࡃࡉࡍࡂ; D ࡇࡋࡃࡉࡍࡂ :ࡇࡋࡉࡃࡉࡍࡂ | C ࡍࡀࡅࡓࡀࡕ; H ࡍࡀࡅࡓࡖ; J ࡍࡀࡅࡓࡀࡕࡖ ࡀࡓࡅࡈࡋࡖ :ࡍࡀࡅࡓࡀࡕࡖ | AD ࡀࡓࡅࡈ ࡋࡏ; C ࡋࡏࡅ; J ࡇࡕࡀࡌࡀࡌࡅࡏࡋࡅ :ࡇࡕࡀࡌࡀࡌࡅࡏ ࡋࡏࡅ 51 BD ࡀࡉࡔࡁࡀࡓࡃࡁ; H ࡀࡉࡔࡁࡀࡓࡃࡁ ࡓࡁ; I ࡀࡉࡔࡁࡀࡓࡃࡁ :ࡀࡉࡔࡀࡓࡃࡁ 50 H ࡉࡍࡀࡀࡌ; J ࡍࡇࡉࡌ :ࡉࡍࡀࡉࡌ | ACD ࡋࡉࡋࡀࡌ :ࡀࡉࡋࡉࡋࡌࡀࡌ ࡇࡋࡁࡀࡄࡏ ࡀࡔࡅࡁࡋ; J ࡀࡔࡅࡁࡋ ࡀࡉࡋࡁࡀࡄࡏ ࡀࡉࡋࡁࡀࡄࡏ ࡀࡔࡅࡁࡋ :ࡀࡔࡅࡁࡋ ࡇࡋࡁࡀࡄࡏ | G ࡇࡋࡁࡀࡌࡏ :ࡇࡋࡁࡀࡄࡏ 52 ACD ࡌࡀࡕࡀࡄ :ࡌࡀࡕࡄ | H ࡇࡕࡀࡌࡀࡌࡅࡏ ࡋࡏ; I ࡇࡕࡀࡌࡀࡌࡅࡏ J ࡀࡅࡉࡆ ࡀࡉࡋࡁࡀࡄࡏࡅ ࡀࡁࡓ ࡀࡂࡀࡕ :ࡀࡅࡉࡆ ࡇࡋࡁࡀࡄࡏࡅ ࡀࡁࡓ ࡀࡂࡀࡕ | DJ ࡀࡉࡋࡁࡀࡄࡏ :ࡇࡋࡁࡀࡄࡏ 56 J ࡀࡉࡋࡁࡀࡄࡏ :ࡇࡋࡁࡀࡄࡏ 54 ACD ࡀࡉࡋࡉࡕࡉࡀࡖ :ࡇࡋࡉࡕࡉࡀࡖ 53 I ࡀࡔࡅࡁࡋ ࡇࡋࡁࡀࡄࡏ J ࡀࡍࡉࡉࡌࡖ :ࡍࡇࡉࡌࡖ 58 G ࡇࡓࡈࡍࡀ :ࡀࡉࡓࡈࡍࡀ | GJ ࡇࡋࡓࡀࡌࡀࡂ :ࡇࡋࡓࡀࡌࡀࡂࡅ | J ࡀࡉࡁࡕࡅࡀࡅ :ࡇࡁࡕࡅࡀࡅ 57 ACD ࡀࡅࡉࡆࡖ ࡀࡁࡓ ࡀࡂࡀࡕ; B ࡀࡅࡉࡆ; I ࡀࡅࡉࡆࡖ ࡇࡋࡁࡀࡄࡏࡅ ࡀࡁࡓ ࡀࡂࡀࡕ; :ࡊࡀࡅࡔࡄࡁ | HJ ࡀࡉࡎࡊࡀ :ࡀࡉࡎࡊࡉ 59 I ࡀࡁࡓ ࡀࡋࡀࡒ ࡍࡅࡄࡋࡊࡅ ࡀࡉࡓࡈࡍࡀ ࡀࡁࡓ ࡀࡋࡀࡒ ࡍࡅࡄࡋࡊࡅ ࡀࡉࡓࡈࡍࡀ :ࡀࡁࡓ ࡀࡋࡀࡒ ࡍࡅࡄࡋࡊࡅ ࡀࡉࡓࡈࡍࡀ 59–58 J ࡀࡉࡋࡓࡀࡌࡀࡂ :ࡇࡋࡓࡀࡌࡀࡂ ࡊࡀࡋࡏࡖ 62 A ࡀࡓࡀࡁࡉࡄࡁ; H ࡀࡓࡀࡓࡀࡄࡁ :ࡀࡓࡀࡁࡀࡄࡁ | J ࡊࡀࡕࡌࡀࡒࡀࡉࡖ :ࡊࡀࡕࡌࡉࡒࡀࡖ | >J :ࡅࡀࡋ 61 >BH :ࡀࡅࡄ ࡊࡀࡋࡏ ࡀࡆࡂࡅࡓࡖ ࡀࡁࡓࡅࡉ ࡕࡉࡃࡀࡉ ࡅࡀࡋ 60 J ࡊࡀࡅࡔࡄࡅࡁ ࡀࡁࡓࡅࡉ ࡕࡉࡃࡀࡉ ࡅࡀࡋ ࡊࡀࡋࡏ ࡕࡉࡒࡁࡉࡔ ࡀࡆࡂࡅࡓࡅ ࡀࡕࡉࡄࡌࡖ; I ࡀࡆࡂࡅࡓࡅ ࡀࡕࡉࡄࡌ ࡕࡉࡒࡁࡉࡔ ࡊࡀࡋࡏࡖ ࡀࡁࡓࡅࡉ ࡕࡉࡃࡀࡉ ࡅࡀࡋ ࡊࡀࡋࡏ ࡕࡉࡒࡁࡉࡔ ࡀࡆࡂࡅࡓࡅ ࡀࡕࡉࡄࡌࡖ :ࡀࡆࡂࡅࡓࡅ ࡀࡕࡉࡄࡌ ࡕࡉࡒࡁࡉࡔ :ࡍࡅࡄࡋࡊࡅࡅ 63 ACD ࡀࡆࡂࡅࡓࡅ ࡀࡕࡉࡄࡌࡖ; GJ ࡀࡆࡂࡅࡓࡅ ࡀࡕࡉࡄࡌ ࡕࡉࡒࡁࡉࡔ ࡊࡀࡋࡏࡖ ࡀࡁࡓࡅࡉ ࡕࡉࡃࡀࡉ ࡅࡀࡋ ࡊࡀࡋࡏ ࡕࡉࡒࡁࡉࡔ ࡀࡆࡂࡅࡓࡅ ࡀࡕࡉࡄࡌࡖ; H ࡀࡆࡂࡅࡓࡅ ࡀࡕࡉࡄࡌ ࡕࡉࡒࡁࡉࡔࡖ 2 : ࡊࡀࡔࡀࡄ ࡀࡓࡀࡁࡀࡄࡁ | H ࡀࡓࡀࡓࡀࡄࡁ :1ࡀࡓࡀࡁࡀࡄࡁ | J ࡊࡀࡕࡌࡀࡒࡀࡅ :ࡊࡀࡕࡌࡉࡒࡀࡅ 64 BG ࡍࡅࡉࡓࡀࡁࡕ; H ࡍࡅࡓࡃࡀࡁࡕࡏ; I ࡍࡅࡓࡀࡁࡕࡏ; J ࡍࡅࡓࡀࡁࡕ :ࡍࡅࡓࡀࡁࡕࡏ | J ࡍࡅࡄࡋࡊࡅ :ࡍࡅࡊࡎࡉࡕࡏ ࡊࡀࡅࡔࡄࡖ ࡀࡉࡋࡐࡉࡓࡁ | G ࡇࡋࡐࡉࡓࡁ :ࡀࡉࡋࡐࡉࡓࡁ 67 J ࡓࡉࡎࡉࡓࡕ :ࡓࡀࡎࡉࡓࡕ | J ࡀࡄࡉࡔࡌ :ࡀࡄࡉࡔࡌࡅ 66 J ࡊࡀࡕࡌࡀࡒࡀ :ࡊࡀࡕࡌࡉࡒࡀ | C ࡊࡀࡔࡀࡄ ࡀࡓࡀࡁࡉࡄࡁ; >G :ࡉࡀࡋࡉࡀࡄࡁࡅ | B ࡍࡅࡊࡎࡀࡕࡏ ࡍࡅࡊࡎࡉࡕࡏ; D ࡍࡅࡊࡎࡀࡕࡏ; G ࡍࡅࡊࡎࡉࡕࡏ ࡍࡅࡊࡎࡉࡕࡏ :ࡍࡅࡊࡎࡉࡕࡏ | H ࡊࡀࡅࡔࡄࡖ ࡀࡉࡋࡐࡉࡓࡁ ࡍࡅࡊࡎࡉࡕࡏ ࡍࡅࡊࡎࡉࡕࡏ ࡊࡀࡅࡔࡄࡖ ࡀࡉࡋࡐࡉࡓࡁ GHJ ࡊࡀࡀࡄ ࡋࡏ :ࡊࡀࡀࡄࡋ | J ࡐࡀࡉࡆ :ࡐࡀࡀࡆ | AC ࡎࡐࡀࡓࡀࡌࡋ :ࡎࡐࡀࡓࡉࡌࡋ 68 J ࡉࡀࡋࡉࡃ :ࡀࡉࡋࡉࡃ | GHJ ࡉࡀࡋࡉࡀࡄࡁ

45

50

55

60

65

Translation | 235

52:44 – 52:68

which you brought to me 45 I swear upon the four wreaths

from a hidden place. of splendor, light, and glory,

which were taken from me. I swear upon the Great Glorious Countenance,

that was from the splendid canal.

I swear upon the two watchers

who unfurl upon Mount Tarwan

banners of splendor from top to bottom.776 50 They speak to me in kindness,

and discourse upon pure teachings.”

Yurba swore strongly,

and set a seal upon his oaths.

Then he handed him the robe

of splendor, light, and glory,777

which he had brought from a hidden place. He gave him back the four wreaths

of splendor, light, and glory,

55 which enlighten the worlds.

He gave him the great crown,

and he gave him splendor from head to toe.778

He fixed him and seated him in his chariot,

and returned to him the watchers who protect him,

who had been completely779 taken from him,

he returned to him all the watchers.

Then a loud voice called out from the hidden,

and made him listen in deepest darkness,

60 “Did you not know, Yurba,

that my wrath is upon you?780

Did you not know, Yurba,

that I have lifted you up into the gloomy darkness?781

Did you not know, Yurba,

that I let loose a punch and a wrath against you,782

and all the guards ran away,783

when I put an evil curse upon you,

and lifted you into gloomy darkness?784

Into gloomy darkness I have lifted you,

65 since no one will be your salvation.

Your mother, Spirit, and Christ,

the planets, and the twelve constellations,

were hidden within clouds of darkness,

and could do nothing against my powers.

Did you not know, Yurba,

that I came here in the twinkling of an eye?

776 Literally “from head to head.” 777 IJ “then he handed him a robe, a robe he handed him, of splendor, light, and glory.” 778 ACD “he gave him the great crown, which is entirely splendor,” B “he gave him splendor from head to toe,” or literally “from head to head.” 779 Literally “from head to head.” 780 Line 60 is missing from BH. 781 H “gloomy heat.” 782 Line 62b differs wildly between recensions. ACD simply have “that a punch and a wrath,” missing “I let loose against you.” GHIJ have “that a punch and a wrath I have let loose against you? Did you not know, Yurba, that I let loose a punch and a wrath against you,” but the first sentence is undestruck in I. 783 H “and all the guards were dispersed from me.” 784 H “gloomy heat.”

‫‪236 | Text‬‬

‫‪70‬‬

‫‪75‬‬

‫‪80‬‬

‫‪85‬‬

‫ࡋࡀࡅ ࡉࡀࡃࡉࡕ ࡉࡅࡓࡁࡀ‬ ‫ࡋࡀࡅ ࡉࡀࡃࡉࡕ ࡉࡅࡓࡁࡀ‬ ‫ࡋࡀࡅ ࡉࡀࡃࡉࡕ ࡉࡅࡓࡁࡀ‬ ‫ࡂࡅࡄࡀ ࡁࡀࡊ ࡁࡌࡀࡓࡀࡊࡁࡕࡇ‬ ‫ࡏࡅ ࡄࡈࡉࡁࡅࡍ ࡁࡕࡀࡓࡌࡉࡃࡀࡊ‬ ‫ࡁࡄࡀࡉࡀࡊ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ‬ ‫ࡋࡄࡀࡉࡀࡊ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ‬ ‫ࡋࡀࡄࡈࡉࡁࡅࡍ ࡁࡕࡀࡓࡌࡉࡃࡀࡊ‬ ‫ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ ࡎࡋࡉࡒ ࡋࡀࡕࡓࡇ‬ ‫ࡒࡀࡌ ࡅࡈࡍࡀࡓ ࡁࡁࡀࡉࡕࡀ‬ ‫ࡗ ࡍࡀࡐࡒ ࡉࡅࡓࡁࡀ ࡁࡌࡀࡓࡀࡊࡁࡕࡇ‬ ‫ࡄࡀࡒ ࡅࡀࡌࡀࡓ ࡖࡏࡁࡀࡃ ࡈࡀࡁࡅࡕࡀ‬ ‫ࡀࡕࡀࡕ ࡓࡅࡄࡀ ࡀࡊࡃࡀࡁࡕࡀ‬ ‫ࡎࡍࡀࡁࡕࡇ ࡌࡉࡇࡍ‬ ‫ࡄࡀࡉࡆࡀࡊ ࡌࡋࡀ ࡁࡉࡔࡅࡕࡀ‬ ‫ࡀࡋࡌࡀ ࡋࡉࡅࡌࡀ ࡁࡀࡕࡓࡀࡉࡀ‬ ‫ࡅࡊࡋࡄࡅࡍ ࡎࡀࡄࡓࡉࡀ ࡋࡄࡔࡅࡀࡊ ࡔࡀࡋࡐࡉࡀ‬

‫ࡀࡌࡉࡈࡍࡅࡋ ࡖࡋࡃࡉࡋࡉࡀ ࡌࡀࡄࡍࡉࡓࡉࡕ ࡁࡀࡋࡌࡀ‬ ‫ࡋࡁࡀࡍࡉ ࡕࡅࡒࡀࡍ ࡅࡆࡀࡄࡀࡓࡕࡀ ࡋࡀࡊ ࡀࡉࡕࡉࡕ‬ ‫ࡖࡌࡉࡑࡀࡍ ࡋࡄࡔࡅࡀࡊ ࡅࡋࡂࡀࡅࡀࡍ ࡋࡉࡃࡌࡅࡕࡇ‬ ‫ࡅࡋࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡄࡀࡆࡉࡍ ࡄࡋࡀࡀࡑ ࡅࡂࡍࡀࡃࡀ ࡉࡍࡃࡀࡋࡉࡀ ࡏࡋࡀࡉ‬ ‫ࡅࡋࡀࡕࡓࡀ ࡀࡊࡎࡉࡀ ࡖࡌࡉࡇࡍ ࡏࡕࡉࡕ‬ ‫ࡖࡋࡀࡄࡈࡉࡁࡅࡍ ࡁࡉࡁࡀࡍࡊ‬ ‫ࡖࡃࡀࡉࡓࡉࡀ ࡋࡅࡀࡕࡀࡍ ࡁࡀࡋࡌࡀ‬ ‫ࡉࡅࡓࡁࡀ ࡀࡂࡆࡀࡓ ࡁࡁࡀࡉࡕࡀ ࡀࡍࡋࡐࡀ‬ ‫ࡀࡋࡌࡀ ࡖࡕࡉࡁࡉࡋ ࡁࡀࡈࡋࡀ‬ ‫ࡀࡌࡀࡓࡋࡇ ࡁࡃࡓࡀࡁࡔࡉࡀ ࡕࡀࡒࡉࡍࡀ‬ ‫ࡋࡅࡀࡕ ࡁࡉࡍࡀ ࡔࡅࡓࡁࡀ ࡔࡀࡉࡍࡀ‬ ‫ࡅࡀࡌࡓࡀࡋࡇ ࡄࡀࡓࡔࡉࡀ ࡅࡏࡅࡁࡀࡃࡉࡀ ‖ ࡁࡀࡈࡋࡉࡀ‬ ‫ࡄࡀࡉࡆࡀࡊ ࡁࡉࡔࡅࡕࡀ ࡌࡋࡀ‬ ‫ࡅࡄࡀࡅࡒࡀ ࡅࡆࡉࡅࡉࡄࡕࡀ ࡏࡉࡍࡔࡉࡇ‬ ‫ࡃࡉࡀࡍ ࡌࡉࡀࡍࡉࡄࡅࡍ ࡌࡉࡕࡌࡀࡓ‬ ‫ࡅࡌࡅࡕࡀ ࡕࡉࡉࡍࡀࡀࡍ ࡌࡀࡉࡕࡉࡀ‬

‫]‪[192‬‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫ࡗ ࡏࡕࡉࡎࡍࡉࡁ ࡕࡅࡒࡀࡍ ࡌࡍ ࡀࡕࡓࡇ‬ ‫ࡏࡄࡀࡁࡋࡇ ࡋࡎࡉࡍ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬ ‫ࡒࡓࡀࡋࡇ ࡅࡆࡀࡄࡓࡇ ࡅࡀࡐࡒࡃࡇ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬ ‫ࡀࡌࡀࡓࡋࡇ‬ ‫ࡋࡁࡅࡔࡀ ࡖࡕࡅࡒࡀࡍ ࡏࡄࡀࡁࡋࡇ‬ ‫ࡗ ࡌࡉࡕࡉࡎࡊࡉࡀ ࡆࡉࡅࡇ ࡖࡔࡀࡌࡉࡔ‬

‫ࡀࡕࡀࡋࡇ ࡋࡀࡋࡌࡀ ࡖࡄࡅࡎࡓࡀࡀࡍ‬ ‫ࡂࡀࡁࡓࡀ ࡖࡏࡄࡀࡁࡋࡇ ࡕࡅࡒࡀࡍ‬

‫ࡖࡌࡀࡄࡍࡀࡓࡋࡇ ࡄࡀࡁࡀࡓࡀ ࡖࡁࡀࡉࡕࡀ ࡀࡍࡋࡐࡀ‬ ‫ࡕࡅࡒࡀࡍࡊ ࡃࡉࡋࡀࡊ ࡉࡍࡃࡀࡍ‬

‫‪| >B :ࡊࡀࡅࡔࡄࡋ 71 >B :ࡕࡉࡕࡉࡀ | ACD ࡉࡍࡀࡀࡁࡋ :ࡉࡍࡀࡁࡋ 70 H ࡕࡉࡓࡉࡍࡄࡉࡌ :ࡕࡉࡓࡉࡍࡄࡀࡌ | ACDI ࡀࡉࡋࡉࡃ ࡋࡏࡖ :ࡀࡉࡋࡉࡃࡋࡖ | GH ࡋࡅࡍࡈࡉࡌࡀࡖ :ࡋࡅࡍࡈࡉࡌࡀ 69‬‬

‫ࡅࡋࡂࡀࡅࡀࡍ‬

‫ࡋࡉࡃࡌࡅࡕࡇ‪J ࡀࡉࡋࡓࡀࡌࡍࡉࡖ :ࡇࡋࡓࡀࡌࡍࡉࡖ | ACD ࡋࡉࡁࡉࡄ ࡋࡏࡅ :ࡋࡉࡁࡉࡄࡋࡅ | J ࡀࡉࡕࡁࡊࡀࡓࡀࡌࡁ :ࡇࡕࡁࡊࡀࡓࡀࡌࡁ 72 BGH ࡊࡀࡕࡅࡌࡃࡋ ࡍࡇࡅࡀࡂ ࡋࡏ; J ࡊࡀࡕࡅࡌࡃ ࡋࡏ ࡍࡇࡅࡀࡂ ࡋࡏ :‬‬

‫‪DJ ࡍࡅࡁࡉࡈࡄࡀࡋ; G ࡍࡅࡁࡉࡈࡄࡏࡀࡋ :ࡍࡅࡁࡉࡈࡄࡀࡋࡖ 75 >ACD :ࡍࡇࡉࡌࡖ | GJ ࡀࡓࡕࡀࡋ :ࡀࡓࡕࡀࡋࡅ 74 ACDI ࡑࡀࡀࡋࡀ :ࡑࡀࡀࡋࡄ | ACD ࡊࡀࡃࡉࡌࡓࡀࡕ ࡋࡏ :ࡊࡀࡃࡉࡌࡓࡀࡕࡁ 73‬‬

‫;ࡋࡀࡏࡈࡑࡉࡁࡅࡍ ‪ࡋࡉࡁࡉࡄࡖ :ࡋࡉࡁࡉࡄ 77 BC ࡇࡕࡀࡅࡋ; GHJ ࡉࡀࡕࡀࡅࡋ :ࡍࡀࡕࡀࡅࡋ | >B :ࡍࡅࡁࡉࡈࡄࡀࡋ 76 >GHJ; I ࡍࡅࡁࡉࡈࡄࡀࡋ ࡊࡍࡀࡁࡁ :ࡍࡅࡁࡉࡈࡄࡀࡋ ࡊࡍࡀࡁࡉࡁ 76–75 >B :ࡊࡍࡀࡁࡉࡁ | B‬‬ ‫‪ࡀࡉࡔࡁࡀࡓࡃࡁ :ࡀࡍࡉࡒࡀࡕ ࡀࡉࡔࡁࡀࡓࡃࡁ | J ࡇࡋࡓࡀࡌࡀࡅ :ࡇࡋࡓࡀࡌࡀ 79 C ࡓࡀࡍࡂࡅ :ࡓࡀࡍࡈࡅ 78 AC ࡀࡕࡉࡀࡁࡀ; D ࡀࡕࡉࡀࡁ :ࡀࡕࡉࡀࡁࡁ | AC ࡆࡀࡂࡓࡀ; D ࡆࡀࡂࡓ :ࡓࡀࡆࡂࡀ | I ࡀࡅࡉࡆ :ࡀࡅࡉࡆ | J‬‬ ‫ࡕࡀࡒࡉࡍࡀ ‪GHJ ࡀࡓࡅࡔ; I ࡀࡁࡓࡅࡔ :ࡀࡁࡓࡅࡔ | >BHJ; I ࡀࡍࡉࡁ :ࡀࡍࡉࡁ | ACD ࡀࡕࡁࡀࡈ :ࡀࡕࡅࡁࡀࡈ | J ࡓࡀࡌࡀ :ࡓࡀࡌࡀࡅ | J ࡓࡀࡄ :ࡒࡀࡄ 80 GHJ ࡍࡀࡒࡀࡕ ࡀࡔࡁࡀࡓࡃࡁ; I‬‬ ‫‪GHJ ࡇࡉࡉࡔࡍࡉࡏ :ࡇࡉࡔࡍࡉࡏ | AC ࡀࡕࡄࡅࡉࡆࡅ; B ࡀࡕࡄࡉࡅࡀࡆࡅ :ࡀࡕࡄࡉࡅࡉࡆࡅ 83 ACD ࡊࡀࡆࡀࡄ; GH ࡊࡀࡆࡉࡀࡄࡅ :ࡊࡀࡆࡉࡀࡄ | J ࡀࡉࡕࡁࡉࡍࡎ :ࡇࡕࡁࡀࡍࡎ 82 H ࡇࡋࡈࡀࡁ :ࡀࡉࡋࡈࡀࡁ 81‬‬ ‫‪:ࡇࡓࡕࡀ ࡍࡌ | ACDI ࡁࡑࡉࡍࡉࡕࡏ :ࡁࡉࡍࡎࡉࡕࡏ 1 G ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | J ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 86 J ࡇࡕࡉࡀࡌ :ࡀࡉࡕࡉࡀࡌ | >BGHJ; I ࡀࡉࡐࡋࡀࡔ :ࡀࡉࡐࡋࡀࡔ 85 H ࡉࡉࡀࡓࡕࡀࡁ :ࡀࡉࡀࡓࡕࡀࡁ 84‬‬ ‫ࡌࡍ ࡀࡕࡓࡇ ࡍࡉࡐࡔ ࡀࡎࡂࡉࡀ ‪J ࡀࡉࡋࡁࡀࡄࡏ :ࡇࡋࡁࡀࡄࡏ 2 GHJ ࡀࡌࡋࡀࡋ ࡀࡌࡋࡀࡋ; I ࡀࡌࡋࡀࡋ ࡀࡌࡋࡀࡋ :ࡀࡌࡋࡀࡋ | J ࡀࡉࡋࡀࡕࡀ :ࡇࡋࡀࡕࡀ | ACD ࡀࡉࡂࡎࡀ ࡔࡐࡉࡍ ࡇࡓࡕࡀ ࡍࡌ; H ࡀࡉࡓࡕࡀ ࡍࡌ; I‬‬ ‫ࡖࡏࡄࡀࡁࡋࡇ‪>D :ࡀࡐࡋࡍࡀ | B ࡇࡋࡓࡀࡍࡄࡀࡌ; J ࡇࡋࡓࡉࡍࡄࡀࡌࡖ :ࡇࡋࡓࡀࡍࡄࡀࡌࡖ | J ࡀࡉࡋࡁࡀࡄࡏ :ࡇࡋࡁࡀࡄࡏ | J ࡍࡀࡒࡕࡖ :ࡍࡀࡒࡅࡕࡖ | J ࡔࡅࡁࡋ :ࡀࡔࡅࡁࡋ 5 J ࡀࡉࡋࡁࡀࡄࡏࡖ :‬‬ ‫‪B ࡍࡀࡃࡍࡀ :ࡍࡀࡃࡍࡉ | J ࡀࡉࡊࡎࡉࡌ :ࡀࡉࡊࡎࡉࡕࡉࡌ 6‬‬

Translation | 237

52:69 – 53:6

Did you not know, Yurba,

you only shine in the world because of me?

70 Did you not know, Yurba,

I gave my sons your strength and mindfulness?

Did you not know, Yurba,

I can make your likeness darken and tremble?”

Then he wept in his chariot,

and said to Splendid Hibel,

“If I have sinned against your disciples,

then may torture and lashing be raised against me,

but on your life, Splendid Hibel,

and the secret place from which you came,

75 on your life, Splendid Hibel,

I have not sinned against your children.785

I have not sinned against your disciples

who live with us786 in the world.”

Splendid Hibel then rose to his place,

and he condemned Yurba to the fallen house,

“Stay put and wait in the house,

until Earth comes to nought.”

As Yurba drove out in his chariot,

he spoke to him with pure teachings.787

80 He grew afraid788 and said, “I wanted to do good

for the sublime family’s children,”789

Lying Spirit came along,

and tells him sorcery and idle tasks.

She took it from him,

then he became full of wickedness.

Then he was full of wickedness,

and forgot to fear and tremble,

until the final day, on which

justice will be pronounced upon them.

85 All the demons will fall into the darkness790

and die a second death.

And Life triumphs!

53. When the shining was taken from his place,791

he came to the deficient world.792

and they gave him entirely793 to the moon,

the man who gave the shining.

He called him, equipped him, and thoroughly794 ordered him. He says to him, 5 “I gave you the shining garment,

Whenever the sun’s splendor disappears,

785 786 787 788 789 790 791 792 793 794

to enlighten the darkness of the fallen house. your shining will rise forth.

Line 75b is missing from GHIJ, but copied into the margin of I. BC “with him,” GHJ “with me.” GHIJ “with the pure teaching.” J “he looked.” B “for the sublime family;” G “for the children of the sublime wall;” HIJ “for the sublime wall.” Based on the variants in ACD and the emendation in I. BGHIJ are missing “will fall.” ACD “When the shining was implanted from his exalted place, he went.” GHIJ “to the world, the deficient world.” Literally “from head to head.” Literally “from head to head.”

238 | Text

ࡀࡓࡃࡆࡍࡉ ࡊࡀࡋࡉࡃ ࡊࡀࡔࡀࡅࡋࡀࡌࡁ ࡍࡀࡒࡀࡕ ࡀࡔࡓࡀࡔࡖ ࡀࡉࡌࡅࡌࡅ ࡀࡉࡁࡊࡉ ࡍࡌ ࡇࡒࡓࡐࡀࡅ ࡀࡐࡋࡍࡀ ࡀࡕࡉࡀࡁࡖ ࡀࡕࡅࡉࡓࡊࡀࡅ ࡀࡕࡅࡔࡉࡁ ࡍࡌࡅ ࡁࡉࡄࡕࡏ ‖ ࡊࡀࡋࡉࡃ ࡊࡀࡃࡏ ࡋࡏ ࡔࡉࡓࡁ ࡔࡉࡓ ࡍࡌ ࡇࡕࡁࡅࡓࡅࡔ ࡌࡉࡉࡀࡒࡅ ࡇࡉࡔࡁࡋࡀ ࡍࡀࡒࡅࡕࡖ ࡀࡓࡁࡀࡂࡋ ࡊࡉࡊࡓࡕࡉࡌ ࡀࡉࡋࡉࡃ ࡉࡀࡔࡁࡀࡓࡃࡅ ࡍࡉࡓࡕ ࡀࡉࡓࡈࡍࡀ ࡇࡁࡉࡓࡄࡀࡃࡆࡉࡌࡖ ࡀࡉࡊࡁࡀࡔ ࡍࡅࡉࡀࡅࡀࡆ ࡕࡀࡅࡋ ࡀࡉࡓࡁࡅࡂࡅ ࡀࡉࡂࡅࡃࡅ ࡀࡉࡂࡋࡀ ࡀࡉࡐࡒࡍࡀ ࡍࡅࡄࡉࡍࡀࡉࡌ ࡀࡍࡉࡀࡁࡓࡉࡂࡅ ࡀࡉࡔࡅࡓࡈ ࡀࡉࡐࡒࡍࡀ ࡍࡅࡄࡉࡍࡀࡉࡌ ࡔࡉࡁࡖ ࡋࡊࡅ ࡇࡁࡉࡅࡀࡔࡌࡅ ࡇࡉࡔࡁࡋࡀ ࡍࡀࡒࡅࡕࡖ ࡓࡀࡊࡔࡀࡕࡉࡌࡀࡋ ࡍࡀࡋࡉࡃ ࡍࡀࡕࡀࡁࡓࡅࡔ ࡋࡏ ࡍࡀࡋࡉࡃ ࡍࡀࡔࡓࡀࡔࡁ ࡁࡉࡔࡄࡍࡉࡀࡋࡅ ࡀࡅࡄ ࡍࡇࡉࡌࡖ ࡍࡀࡉࡒࡋ ࡋࡀࡆࡍࡉ ࡒࡀࡁࡔ ࡉࡀࡋࡏ ࡀࡕࡅࡓࡄࡀࡆࡅ ࡍࡀࡒࡅࡕࡅ

[193]

[194]

ࡀࡌࡋࡀࡁ ࡍࡀࡋࡒࡉࡁࡔࡖ ࡓࡅࡕࡀࡁࡀ ࡕࡉࡁࡋ ࡀࡉࡂࡎࡀࡅ ࡀࡕࡀࡓࡀࡈࡀࡌࡋ ࡕࡉࡍࡄ ࡀࡉࡂࡎࡀ ࡕࡉࡍࡄ ࡔࡉࡓࡁ ࡔࡉࡓ ࡍࡌ

ࡇࡅࡀࡆ ࡕࡀࡅࡋ ࡀࡓࡁࡀࡂ ࡁࡊࡉࡀࡔ ࡗ ࡇࡅࡀࡂࡁ ࡊࡀࡕࡅࡃࡄࡀࡎࡅ ࡐࡇࡑࡅࡓࡐࡀࡁ ࡇࡁࡓࡀࡍࡄࡀ ࡕࡍࡀࡀ ࡍࡀࡓࡔࡊࡀࡀࡋࡖ ࡀࡕࡀࡅࡀࡌࡃ ࡍࡉࡋࡀࡄ ࡍࡌࡅ ࡀࡕࡉࡀࡁࡖ ࡀࡕࡅࡓࡆࡀࡌࡖ ࡀࡔࡓࡀࡔࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡍࡉࡒࡀࡕࡅ ࡓࡀࡍࡄࡀ ࡕࡍࡀࡀ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡋࡉࡋࡀࡌ ࡍࡀࡉࡊࡎࡀࡕࡉࡌ ࡀࡓࡄࡀࡉࡁ ࡀࡌࡅࡉ ࡀࡉࡋࡉࡃ ࡍࡀࡒࡅࡕ [ࡊࡉࡊࡓࡕࡉࡌ] ࡀࡉࡋࡉࡃࡋ ࡍࡀࡕࡉࡀࡋ ࡗ ࡀࡌࡅࡉ ࡇࡕࡍࡀࡀࡄࡁ ࡀࡋࡁࡀࡒࡌ ࡗ ࡀࡕࡍࡀࡉࡀࡎ ࡀࡕࡀࡅࡀࡌࡃࡅ ࡀࡌࡅࡉ ࡇࡕࡍࡀࡀࡄࡁ ࡀࡋࡁࡀࡒࡌ ࡗ ࡀࡉࡓࡂࡉࡋࡀࡋࡅ ࡀࡉࡃࡏࡀࡋࡖ ࡀࡕࡅࡓࡆࡀࡌࡋ ࡀࡉࡄࡀࡉࡁࡉࡔ ࡇࡋࡉࡔࡂࡀࡔ ࡀࡓࡁࡀࡂ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡋࡉࡋࡀࡌ ࡀࡉࡌࡅࡉ ࡍࡅࡕࡍࡀࡀࡄࡁࡖ ࡍࡉࡋࡀࡄ ࡍࡍࡀࡀࡍࡉࡉࡌࡁ ࡀࡍࡉࡌࡉࡕࡍࡉࡀࡋ ࡊࡀࡅࡔࡄࡖ ‖ ࡅࡄ ࡀࡔࡓࡀࡔ ࡔࡉࡓࡁ ࡔࡉࡓ ࡍࡌ ࡍࡀࡆࡓࡀࡆࡅ ࡍࡀࡃࡒࡐࡀࡅ ࡍࡀࡓࡒ ࡇࡋࡓࡀࡌࡀ ࡀࡕࡀࡌࡔࡍࡉࡖ ࡍࡀࡊࡀࡁ ࡓࡀࡄࡀࡃࡆࡏ ࡉࡀࡌࡀࡃࡅࡒ ࡍࡌ ࡀࡉࡂࡎࡀࡅ ࡃࡉࡂࡎ ࡀࡕࡀࡓࡀࡈࡀࡌࡋ ࡀࡉࡂࡎࡀ ࡋࡀࡆࡀ ࡍࡀࡀࡁࡔࡅࡄ ࡀࡉࡌࡅࡋࡔࡀࡌࡋ

J ࡀࡔࡓࡀࡔ :ࡀࡔࡓࡀࡔࡖ 8 >C :ࡀࡔࡓࡀࡔࡖ ࡇࡅࡀࡂࡁ ࡊࡀࡕࡅࡃࡄࡀࡎࡅ ࡀࡓࡃࡆࡍࡉ 8–7 C ࡊࡀࡔࡀࡅࡋࡀࡌࡁࡀ; I ࡊࡀࡔࡀࡅࡋࡀࡌࡁ; J ࡔࡀࡅࡋࡀࡌࡁ :ࡊࡀࡔࡀࡅࡋࡀࡌࡁ | AC ࡕࡀࡅࡋࡀ :ࡕࡀࡅࡋ 7

GH ࡍࡌ :1ࡍࡌࡅ 10 J ࡀࡉࡒࡓࡐࡀࡅ :ࡇࡒࡓࡐࡀࡅ | ACD ࡐࡇࡑࡅࡓࡐࡀࡋ; J ࡐࡇࡑࡅࡓࡐࡀࡅ :ࡐࡇࡑࡅࡓࡐࡀࡁ | I ࡇࡁࡓࡀࡍࡄࡀ :ࡇࡁࡓࡀࡍࡄࡀ | I ࡕࡍࡀࡀ; >J :ࡕࡍࡀࡀ 9 BH ࡀࡔࡓࡉࡔࡖ; I ࡀࡔࡓࡀࡔࡖ; BGJ ࡇࡕࡁࡓࡅࡔ :ࡇࡕࡁࡅࡓࡅࡔ 12 H ࡊࡀࡃࡏࡋࡖ; J ࡊࡀࡃࡏࡖ :ࡊࡀࡃࡏ ࡋࡏ | >B :ࡀࡕࡉࡀࡁࡖ | I ࡀࡕࡅࡓࡆࡀࡌࡖ :ࡀࡕࡅࡓࡆࡀࡌࡖ | GH ࡀࡔࡓࡉࡔࡖ :ࡀࡔࡓࡀࡔࡖ 11 GHJ ࡍࡌ :2ࡍࡌࡅ

:ࡀࡓࡄࡀࡉࡁ | B ࡉࡀࡔࡁࡀࡓࡃࡅ ࡍࡀࡉࡊࡎࡀࡕࡉࡌ ࡀࡓࡄࡀࡉࡁ ࡀࡌࡅࡉ ࡀࡉࡔࡁࡀࡓࡃࡅ ࡍࡀࡉࡊࡎࡀࡕࡉࡌ ࡀࡓࡄࡀࡉࡁ ࡀࡌࡅࡉ :ࡉࡀࡔࡁࡀࡓࡃࡅ ࡍࡀࡉࡊࡎࡀࡕࡉࡌ ࡀࡓࡄࡀࡉࡁ ࡀࡌࡅࡉ 14 >J :ࡍࡀࡒࡅࡕࡖ 13

:ࡍࡀࡒࡅࡕ 15 GHIJ ࡊࡉࡊࡓࡉࡕࡉࡌ :ࡊࡉࡊࡓࡕࡉࡌ | J ࡉࡀࡋࡉࡃ :ࡀࡉࡋࡉࡃ | AC ࡉࡀࡔࡁࡀࡓࡃ; BH ࡀࡉࡔࡁࡀࡓࡃࡅ; D ࡀࡉࡔࡁࡀࡓࡃ :ࡉࡀࡔࡁࡀࡓࡃࡅ | DH ࡍࡀࡉࡊࡎࡉࡕࡉࡌ :ࡍࡀࡉࡊࡎࡀࡕࡉࡌ | H ࡀࡓࡄࡉࡁ

ࡕࡀࡅࡋࡀ :ࡕࡀࡅࡋ

| GHJ ࡀࡉࡓࡁࡅࡂ :ࡀࡉࡓࡁࡅࡂࡅ | >J :ࡀࡉࡋࡉࡃࡋ | BDHJ ࡍࡉࡕࡉࡀࡋ :ࡍࡀࡕࡉࡀࡋ 16 BGHJ ࡇࡁࡉࡓࡄࡀࡃࡆࡉࡌ :ࡇࡁࡉࡓࡄࡀࡃࡆࡉࡌࡖ | J ࡉࡀࡋࡉࡃ :ࡀࡉࡋࡉࡃ | BJ ࡉࡍࡀࡒࡅࡕ; GH ࡉࡍࡀࡒࡅࡕࡅ

>ACD :ࡀࡉࡐࡒࡍࡀ | H ࡇࡃࡏࡀࡋࡖ :ࡀࡉࡃࡏࡀࡋࡖ 20 J ࡍࡏࡀࡁࡓࡉࡂࡅ :ࡀࡍࡉࡀࡁࡓࡉࡂࡅ | AC ࡀࡉࡔࡅࡓࡈࡀ; BH ࡀࡉࡔࡅࡓࡅࡈ :ࡀࡉࡔࡅࡓࡈ 19 GHJ ࡍࡅࡄࡉࡀࡅࡀࡆ :ࡍࡅࡉࡀࡅࡀࡆ | AC

GHJ ࡍࡅࡕࡍࡀࡀࡄࡁ; I ࡍࡅࡕࡍࡀࡀࡄࡁࡖ :ࡍࡅࡕࡍࡀࡀࡄࡁࡖ 23 I ࡇࡉࡔࡁࡋࡀ :ࡇࡉࡔࡁࡋࡀ | B ࡀࡓࡁࡀࡂࡋ :ࡀࡓࡁࡀࡂ 22 BG ࡍࡅࡕࡅࡓࡆࡀࡌ ࡋࡏ :ࡀࡕࡅࡓࡆࡀࡌࡋ | J ࡀࡉࡋࡉࡔࡂࡀࡔ :ࡇࡋࡉࡔࡂࡀࡔ 21

BG ࡀࡍࡉࡌࡉࡕࡉࡌࡀࡋ; J ࡀࡍࡉࡌࡀࡕࡉࡌࡀࡋࡅ :ࡀࡍࡉࡌࡉࡕࡍࡉࡀࡋ 24 ABCDH ࡀࡉࡋࡉࡃ :ࡍࡀࡋࡉࡃ | H ࡍࡀࡕࡁࡅࡓࡅࡔ ࡋࡏ; I ࡍࡀࡕࡀࡁࡓࡅࡔࡋ; J ࡍࡀࡕࡀࡁࡓࡅࡔ :ࡍࡀࡕࡀࡁࡓࡅࡔ ࡋࡏ | B ࡇࡕࡍࡀࡀࡄࡁ; H ࡍࡀࡔࡓࡉࡔࡁࡀࡋࡅ ࡍࡍࡀࡀࡁࡔࡅࡄࡁ; I ࡍࡍࡀࡀࡁࡔࡅࡄࡁࡅ ࡍࡀࡔࡓࡀࡔࡁ; J ࡍࡍࡀࡀࡁࡔࡅࡄࡁ :ࡍࡀࡔࡓࡀࡔࡁ | J ࡁࡀࡔࡄࡍࡉࡀࡋࡅ :ࡁࡉࡔࡄࡍࡉࡀࡋࡅ | C ࡍࡍࡀࡀࡍࡉࡉࡌࡁࡀ :ࡍࡍࡀࡀࡍࡉࡉࡌࡁ

ࡓࡀࡄࡀࡃࡆࡏ; J ࡍࡀࡋࡒࡀࡁࡔࡖ ࡓࡀࡄࡀࡃࡆࡏ :ࡍࡀࡋࡒࡉࡁࡔࡖ | I ࡍࡀࡊࡀࡁ; >J :ࡍࡀࡊࡀࡁ 28 GHIJ ࡀࡕࡓࡀࡄࡀࡆࡅ :ࡀࡕࡅࡓࡄࡀࡆࡅ 26 G ࡀࡔࡓࡉࡔ; J ࡀࡉࡔࡓࡀࡔ :ࡀࡔࡓࡀࡔ 25 G ࡍࡀࡔࡓࡉࡔࡁ; :1ࡕࡉࡍࡄ | ACD ࡀࡕࡓࡀࡈࡀࡌࡋ :1ࡀࡕࡀࡓࡀࡈࡀࡌࡋ | >ACD :1ࡀࡉࡂࡎࡀ | B ࡋࡉࡆࡀ :ࡋࡀࡆࡀ 30 C ࡉࡀࡌࡀࡃࡒ :ࡉࡀࡌࡀࡃࡅࡒ | J ࡀࡉࡂࡎࡅ :1ࡀࡉࡂࡎࡀࡅ 29 H ࡍࡀࡋࡒࡀࡁࡔࡖ; I ࡍࡀࡋࡒࡉࡁࡔࡖ J ࡌࡅࡋࡔࡉࡌࡋ :ࡀࡉࡌࡅࡋࡔࡀࡌࡋ 31 J ࡀࡕࡓࡀࡈࡀࡌࡋ :2ࡀࡕࡀࡓࡀࡈࡀࡌࡋ | J ࡕࡀࡍࡄ :2ࡕࡉࡍࡄ | >C :ࡀࡕࡀࡓࡀࡈࡀࡌࡋ ࡕࡉࡍࡄ ࡀࡉࡂࡎࡀ ࡕࡉࡍࡄ | J ࡕࡀࡍࡄ

10

15

20

25

30

Translation | 239

53:7 – 53:31

Whenever a man lies with his wife

under your sign, it will result in a pregnancy,

and your witness will be inside

of the pure race.795

You must enlighten her face,

and free her from diseases and infirmities,

10 and from those images that are improper,

since the sown race of the house

was entrusted to your possession,

You must shine and enlighten,

and completely796 uphold its descendants.”

Then he spoke to the man

who had clad him in the shining light,

“One day per month, I shall disappear,

and my banner will be rolled up,

15 [rolled up] is my shining light,

20

and the wickedness and suffering of the fallen house,

which two watchers are charged to protect.

When I am not there,

and men lie with their wives,

as they receive on that day,

tongue-tied and dumb children

and disgusting appearances

will come forth from them.

When they receive on that day,

deaf children and lepers

without hands and feet

will come forth from them.

The planets will disturb the seed

and make it entirely evil.”

The Man who had clad him

in shining light spoke,

“Those who come into being on those days,

are not fit to be our progeny.

They are neither counted among our number

nor reckoned within our race.797

25 It is thoroughly798 a race of darkness;

He summoned, ordered, and prepared me,

it will return to the clan from which it came.” and left me stability and caution.

He says to me, “Take care of the congregation of souls

that we have left in the world.”799

He bowed down, walked away from me,

and went up to Abator’s house.

30 He went down to the penitentiaries;

down to the penitentiaries he went,800

to complete the calculation fully.801

795 Line 8 is largely missing from C; line 7b reads “under your sign (there is) shining.” 796 Literally “from head to head.” 797 H “in our counting or in our race,” IJ “in our counting.” In I, the variant is understruck, and “in our race” is added in the margin. 798 Literally “from head to head.” 799 For line 28b, IJ have “take care of those we have left in the world.” 800 Line 30b is missing from C. 801 Literally “from head to head.”

240 | Text

[195]

[196]

ࡀࡌࡋࡀ ࡍࡌ ࡀࡉࡊࡎࡖ ࡀࡉࡉࡀࡔࡅ ࡇࡋࡏ ࡒࡉࡁࡀࡔ ࡀࡃࡀࡍࡂࡅ ࡀࡔࡀࡊࡁࡅ ࡑࡀࡀࡋࡄ ࡕࡉࡉࡀࡌࡖ ࡀࡌࡋࡀ ࡀࡕࡄࡉࡅࡉࡆࡅ ࡕࡀࡅࡄࡀࡋࡖ ࡗ ࡇࡕࡅࡌࡃ ࡀࡉࡅࡀࡄࡅ ࡁࡉࡍࡎࡉࡕࡉࡌ ࡍࡇࡉࡌ ࡍࡇࡅࡀࡂ ࡕࡀࡅࡄࡀࡋࡖ ࡗ ࡇࡕࡅࡌࡃ ࡀࡉࡅࡀࡄࡅ ࡀࡍࡉࡒࡀࡕ ࡀࡉࡔࡁࡀࡓࡃ ࡔࡉࡁࡀࡋࡅ ࡀࡌࡋࡀࡖ ࡇࡅࡀࡂࡁ ࡀࡉࡂࡎࡀࡌࡅ ࡀࡕࡄࡐࡉࡕࡉࡌ ࡀࡄࡉࡒࡓࡖ ࡀࡔࡉࡓࡁ ࡊࡉࡌࡕࡎࡉࡌ ࡀࡉࡀࡕࡉࡕ ࡀࡄࡉࡒࡓ ࡋࡏࡅ ࡀࡉࡌࡋࡀ ࡍࡅࡄࡋࡊࡅࡁ ࡍࡇࡒࡅࡕ ࡍࡅࡒࡀࡕ ࡋࡉࡋࡌࡀࡌ ࡀࡉࡉࡄࡖ ࡀࡋࡀࡒࡁ ࡍࡉࡎ ࡓࡊࡀࡃ ࡀࡉࡉࡄࡖ ࡀࡕࡄࡉࡅࡉࡆࡅ ࡀࡒࡅࡀࡄࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡇࡉࡔࡍࡉࡏ ࡀࡕࡄࡉࡅࡉࡆࡅ ࡀࡒࡅࡀࡄ ࡀࡌࡋࡀࡖ ࡇࡅࡀࡂࡁ ࡀࡕࡅࡔࡉࡁ ࡀࡉࡌࡀࡓࡅ ࡀࡉࡃࡄࡀࡎ ࡀࡉࡉࡄࡁࡖ ࡀࡉࡓࡁࡅࡂ ࡀࡐࡋࡍࡀ ࡀࡕࡉࡀࡁࡖ ࡇࡅࡀࡂࡁ ࡀࡉࡁࡀࡁࡀࡂࡕࡉࡌ ࡀࡉࡓࡅࡈ ࡍࡉࡓࡕࡅ ࡁࡉࡍࡎࡉࡕࡉࡌ ࡍࡅࡄࡉࡍࡀࡉࡌ ‖ ࡀࡓࡅࡍࡄࡖ ࡀࡋࡉࡀࡄࡅ ࡔࡉࡓࡁ ࡔࡉࡓ ࡍࡌ ࡍࡅࡄࡉࡀࡕࡀࡅࡋ ࡀࡅࡄࡖ ࡕࡀࡅࡄࡀࡋࡖ ࡗ ࡍࡅࡕࡅࡌࡃ ࡀࡉࡅࡀࡄࡅ ࡍࡅࡄࡉࡀࡊࡕࡅࡃ ࡋࡏ ࡀࡊࡉࡀࡁࡅ ࡀࡃࡄࡀࡒࡅ ࡀࡉࡌࡋࡀ ࡍࡅࡄࡋࡊࡅࡁ ࡍࡊࡅࡉࡀࡅࡉࡆ ࡓࡀࡍࡄ

ࡋࡉࡁࡉࡕ ࡍࡌ ࡁࡍࡉࡂࡖ ࡀࡌࡅࡉ ࡀࡉࡃࡉࡌࡓࡀࡕ ࡋࡏ ࡀࡉࡌࡀࡓࡖ ࡀࡕࡀࡋࡒࡉࡕࡁ ࡀࡕࡋࡀࡄࡀࡃࡅ ࡀࡒࡅࡀࡄ ࡇࡋࡉࡅࡄࡀࡌࡅ ࡊࡅࡔࡀࡄ ࡆࡀࡄࡓࡀࡕࡔࡉࡌࡅ ࡀࡕࡀࡓࡀࡈࡀࡌ ࡍࡌ ࡒࡐࡉࡍࡀ ࡗ ࡍࡇࡉࡌ ࡁࡉࡍࡎࡉࡕࡉࡌ ࡍࡇࡅࡀࡂ ‖ ࡇࡕࡁࡊࡀࡓࡀࡌࡁ ࡁࡉࡕࡀࡉ ࡊࡀࡆࡉࡀࡄ ࡀࡁࡓ ࡍࡀࡒࡅࡕࡋ ࡇࡋࡉࡃࡂࡍࡀࡅ ࡀࡉࡆࡄࡀࡕࡉࡌ ࡀࡉࡀࡌࡃࡀࡒ ࡀࡌࡅࡉࡁ ࡀࡉࡀࡋࡏ ࡀࡄࡉࡒࡓ ࡍࡌ ࡒࡐࡉࡍࡀ ࡍࡀࡀࡍࡉࡉࡕ ࡀࡌࡅࡉࡋ ࡀࡌࡋࡀ ࡀࡓࡄࡀࡉࡁ ࡀࡉࡀࡁࡅࡔ ࡀࡌࡅࡉࡋ ࡀࡌࡋࡀ ࡀࡉࡉࡄࡖ ࡀࡋࡀࡒࡁ ࡋࡉࡋࡌࡀࡌ ࡀࡉࡀࡁࡅࡔ ࡀࡌࡅࡉ ࡍࡌ ࡐࡉࡋࡀࡄ ࡗ ࡀࡕࡄࡉࡅࡉࡆࡅ ࡀࡒࡅࡀࡄࡋ ࡇࡉࡔࡍࡉࡏ ࡍࡀࡔࡉࡐࡓࡀࡌࡅ ࡍࡀࡓࡉࡌࡀ ࡍࡊࡅࡋࡏ ࡐࡀࡃࡉࡓࡋ ࡀࡉࡅࡋࡁࡅࡎࡅ ࡓࡀࡔࡀ ࡋࡉࡁࡉࡕ ࡀࡋࡈࡀࡁ ࡋࡀࡂࡉࡋࡖ ࡇࡋࡓࡀࡌࡀ ࡀࡉࡓࡅࡈ ࡍࡉࡓࡕ ࡀࡉࡁࡀࡁࡀࡂࡕࡉࡌ ࡇࡋࡊࡅ ࡀࡓࡀࡓࡔ ࡁࡉࡍࡎࡉࡕࡉࡌ ࡍࡅࡄࡉࡀࡕࡅࡌࡃ ࡀࡉࡋࡎࡀࡕࡉࡌ ࡀࡕࡔࡀࡄ ࡀࡉࡄࡅࡂ ࡍࡅࡕࡀࡌࡔࡍࡉ ࡌࡀࡃࡅࡒ ࡍࡌ ࡍࡉࡋࡓࡀࡌࡀࡅ ࡍࡉࡆࡀࡄ ࡀࡌࡋࡀࡁ ࡍࡍࡉࡉࡀࡅࡄ ࡗ

:ࡀࡉࡃࡉࡌࡓࡀࡕ ࡋࡏ | BGH ࡍࡉࡌࡀࡓࡖ; J ࡍࡀࡌࡀࡓࡖ :ࡀࡉࡌࡀࡓࡖ | AC ࡀࡕࡀࡋࡉࡒࡉࡕࡁ; B ࡀࡕࡀࡋࡒࡀࡕࡁ :ࡀࡕࡀࡋࡒࡉࡕࡁ 33 B ࡀࡉࡌࡋࡀ :ࡀࡌࡋࡀ | AC ࡀࡉࡎࡊࡀࡖ; GHJ ࡀࡉࡎࡊࡉࡖ :ࡀࡉࡊࡎࡖ 32 :ࡆࡀࡄࡓࡀࡕࡔࡉࡌࡅ 35 ACD ࡀࡕࡄࡅࡉࡆࡅ :ࡀࡕࡄࡉࡅࡉࡆࡅ | AC ࡇࡋࡉࡅࡄࡉࡌࡅ; H ࡇࡋࡀࡄࡉࡌࡅ :ࡇࡋࡉࡅࡄࡀࡌࡅ 34 H ࡒࡉࡁࡔ :ࡒࡉࡁࡀࡔ | B ࡉࡀࡃࡉࡌࡓࡀࡕࡋ; GJ ࡀࡉࡃࡉࡌࡓࡀࡕࡋ; I ࡀࡉࡃࡉࡌࡓࡀࡕ ࡋࡏ

:ࡀࡕࡀࡓࡀࡈࡀࡌ | BGHJ ࡒࡐࡉࡍࡀࡖ; I ࡒࡐࡉࡍࡀ ࡗ :ࡒࡐࡉࡍࡀ ࡗ 36 B ࡕࡀࡅࡄࡀࡋ; J ࡕࡀࡁࡄࡀࡋࡖ :ࡕࡀࡅࡄࡀࡋࡖ | GJ ࡀࡉࡅࡀࡄ :ࡀࡉࡅࡀࡄࡅ | C ࡊࡀࡔࡀࡄ :ࡊࡅࡔࡀࡄ | B ࡆࡉࡄࡓࡀࡕࡔࡉࡌࡅ ACDGH ࡍࡀࡒࡀࡕ ࡀࡔࡁࡀࡓࡃ :ࡀࡍࡉࡒࡀࡕ ࡀࡉࡔࡁࡀࡓࡃ | >H :ࡊࡀࡆࡉࡀࡄ 38 J ࡀࡉࡅࡀࡄ :ࡀࡉࡅࡀࡄࡅ | >D :ࡁࡉࡍࡎࡉࡕࡉࡌ ࡍࡇࡅࡀࡂ 37 J ࡁࡉࡍࡎࡀࡕࡉࡌ :ࡁࡉࡍࡎࡉࡕࡉࡌ | D ࡀࡕࡓࡀࡈࡀࡌ

H ࡒࡐࡉࡕࡉࡌ; J ࡀࡕࡄࡐࡀࡕࡉࡌ :ࡀࡕࡄࡐࡉࡕࡉࡌ | B ࡀࡄࡉࡒࡓ ࡔࡉࡓࡁ; J ࡀࡄࡉࡒࡓࡖ ࡀࡉࡔࡉࡓࡁ :ࡀࡄࡉࡒࡓࡖ ࡀࡔࡉࡓࡁ | D ࡀࡉࡆࡄࡉࡕࡉࡌ :ࡀࡉࡆࡄࡀࡕࡉࡌ | J ࡀࡉࡉࡀࡌࡃࡀࡒ :ࡀࡉࡀࡌࡃࡀࡒ 40

:ࡀࡉࡀࡁࡅࡔ 43 J ࡀࡍࡉࡒࡅࡕ :ࡍࡇࡒࡅࡕ | H ࡀࡌࡅࡉ ࡋࡏ :ࡀࡌࡅࡉࡋ 42 D ࡊࡉࡌࡉࡕࡎࡉࡌ; J ࡊࡀࡌࡕࡎࡉࡌ :ࡊࡉࡌࡕࡎࡉࡌ | J ࡀࡉࡉࡀࡕࡉࡕ :ࡀࡉࡀࡕࡉࡕ | J ࡀࡉࡉࡀࡋࡏ :ࡀࡉࡀࡋࡏ | >H :ࡒࡐࡉࡍࡀ 41

ࡀࡒࡅࡀࡄࡖ; I ࡀࡕࡄࡉࡅࡉࡆࡅ ࡀࡕࡋࡀࡄࡀࡃࡅ ࡀࡒࡅࡀࡄࡖ; J ࡀࡕࡄࡉࡅࡉࡆࡅ ࡀࡕࡋࡀࡄࡀࡃࡅ ࡀࡒࡅࡀࡄࡖ :ࡀࡕࡄࡉࡅࡉࡆࡅ ࡀࡒࡅࡀࡄࡖ | ACD ࡋࡉࡋࡀࡌ :ࡋࡉࡋࡌࡀࡌ 44 ACD ࡋࡉࡋࡀࡌ :ࡋࡉࡋࡌࡀࡌ | J ࡀࡉࡉࡀࡁࡅࡔ J ࡀࡕࡄࡉࡅࡉࡆࡅ ࡀࡕࡋࡀࡄࡀࡃࡅ ࡀࡒࡅࡀࡄ :ࡀࡕࡄࡉࡅࡉࡆࡅ ࡀࡒࡅࡀࡄ | J ࡀࡁࡅࡔ :ࡀࡉࡀࡁࡅࡔ 45 ACD ࡓࡊࡀࡃࡏ; I ࡓࡊࡀࡃࡏ :ࡓࡊࡀࡃ | A ࡀࡕࡄࡅࡉࡆࡅ ࡀࡒࡅࡀࡄࡖ; C ࡀࡕࡉࡄࡅࡉࡆࡅ ࡀࡒࡅࡀࡄࡖ; D ࡀࡕࡄࡅࡀࡆࡅ >ACD; B ࡀࡉࡔࡍࡉࡏ; H ࡇࡉࡉࡔࡍࡉࡏ :ࡇࡉࡔࡍࡉࡏ 46 BGH ࡇࡉࡉࡔࡍࡉࡏ :ࡇࡉࡔࡍࡉࡏ | ACD ࡀࡕࡄࡅࡉࡆࡅ ࡀࡒࡅࡀࡄ; B ࡀࡕࡄࡉࡅࡀࡆࡅ ࡀࡒࡅࡀࡄ; I ࡀࡕࡄࡉࡅࡉࡆࡅ ࡀࡕࡋࡀࡄࡀࡃࡅ ࡀࡒࡅࡀࡄ; ACD ࡀࡕࡄࡅࡉࡆࡅ ࡀࡒࡅࡀࡄࡋ; B ࡀࡕࡄࡉࡅࡀࡆࡅ ࡀࡒࡅࡀࡄࡋ; I ࡀࡕࡄࡉࡅࡉࡆࡅ ࡀࡕࡋࡀࡄࡀࡃࡅ ࡀࡒࡅࡀࡄࡋ; J ࡀࡕࡄࡉࡅࡉࡆࡅ ࡀࡕࡋࡀࡄࡀࡃࡅ ࡀࡒࡅࡀࡄࡋ :ࡀࡕࡄࡉࡅࡉࡆࡅ ࡀࡒࡅࡀࡄࡋ | B ࡀࡒࡅࡀࡄ :ࡀࡒࡅࡀࡄࡋ J ࡋࡉࡂࡉࡋࡖ :ࡋࡀࡂࡉࡋࡖ 49 AC ࡇࡅࡀࡂࡁࡀ; B ࡇࡅࡀࡂࡁࡖ :ࡇࡅࡀࡂࡁ | H ࡀࡉࡅࡋࡁࡉࡎ :ࡀࡉࡅࡋࡁࡅࡎࡅ 48 H ࡍࡉࡃࡄࡀࡎ :ࡀࡉࡃࡄࡀࡎ | G ࡀࡉࡉࡄࡁ :ࡀࡉࡉࡄࡁࡖ | CGHJ ࡍࡀࡓࡀࡌࡀ :ࡍࡀࡓࡉࡌࡀ 47 :ࡀࡓࡀࡓࡔ | B ࡁࡉࡍࡎࡀࡌ; G ࡁࡉࡍࡎࡉࡌ :ࡁࡉࡍࡎࡉࡕࡉࡌ 51 J ࡀࡋࡉࡀࡄ :ࡀࡋࡉࡀࡄࡅ | >ABCDGH; J ࡀࡉࡁࡀࡁࡀࡂࡕࡉࡌ :ࡀࡉࡁࡀࡁࡀࡂࡕࡉࡌ 50 ACD ࡋࡉࡈࡀࡁ; H ࡀࡋࡉࡈࡀࡁࡅ :ࡀࡋࡈࡀࡁ | BGH ࡋࡀࡂࡉࡋ; H ࡍࡀࡕࡅࡌࡃ :ࡍࡅࡕࡅࡌࡃ | J ࡀࡉࡅࡀࡄ :ࡀࡉࡅࡀࡄࡅ | AC ࡍࡅࡄࡉࡀࡕࡅࡌࡃࡀ :ࡍࡅࡄࡉࡀࡕࡅࡌࡃ | J ࡀࡉࡋࡎࡉࡕࡉࡌ :ࡀࡉࡋࡎࡀࡕࡉࡌ 52 ACD ࡍࡅࡄࡉࡀࡅࡋ :ࡍࡅࡄࡉࡀࡕࡀࡅࡋ | ACD ࡀࡓࡀࡓࡔࡅ G ࡍࡍࡏࡉࡀࡅࡄ :ࡍࡍࡉࡉࡀࡅࡄ 55 H ࡍࡉࡄࡉࡀࡊࡕࡅࡃ ࡋࡏ; I ࡍࡅࡄࡉࡀࡊࡕࡅࡃ ࡋࡏ; J ࡍࡉࡄࡉࡀࡕࡅࡌࡃࡋ :ࡍࡅࡄࡉࡀࡊࡕࡅࡃ ࡋࡏ | GHIJ ࡀࡉࡄࡀࡂ :ࡀࡉࡄࡅࡂ | J ࡍࡅࡕࡀࡌࡔࡍࡉࡖ :ࡍࡅࡕࡀࡌࡔࡍࡉ 53 J ࡍࡅࡄࡉࡀࡅࡉࡆ :ࡍࡊࡅࡉࡀࡅࡉࡆ | ACD ࡓࡀࡍࡄࡀ :ࡓࡀࡍࡄ

35

40

45

50

55

Translation | 241

53:32 – 53:55

On the day that he is withdrawn from Earth,

and the hours that he is hidden from the world,

for the mistakes he sets against the disciples,

he lets torture, crushing, and lashings upon him.

He shows him panic, fear,

and terror until he dies,

35 and panic-stricken and darkened,

he will look as if he never existed.

When he comes forth from the penitentiary,

his color will have been removed.

His color will be drawn from him,

and he will look as if he never existed.

Then he will sit in his chariot

and put on shining rays of light.802

They will spread a shining light over him,

and he will walk out into the world.

40 On the first day, he will appear,

he starts at the summit of the heavens.

He will come from heaven’s upper level,

and be supported upon its lower level.

Until the second day,

his gleam’s light will be over all of the worlds.

Until the seventh day of the month,

the moon will speak with the voice of Life.

With the voice of Life, he will speak,

since he recalled the fear and trembling of Life.

45 When he passes the seventh day,

he will forget the fear and the trembling.

He will forget the fear and the trembling,

and cast evil into the world.

I say, advising you,

men who bear witness to Life,

to be strong and endure the persecution

within the fallen house!

He told him that Earth would soon vanish,

and the two mountains will bend over.

50 Bent over803 will be the two mountains,

and light’s power will be taken from them.

Completely804 taken away will be

all the stability that they had.

Now their appearance will be despicable,

and they will look as if they never existed.

Before their souls howl,

and scream and cry on the spot,805

and he will say to them, 55 “When we were in this world,

802 803 804 805

your splendor shone over all the worlds.

Or “shining banners,” per BIJ. Other versions have “shining banner” in the singular. Based on the variant in IJ. Other versions lack “bent over.” Literally “from head to head.” J “over their likenesses.”

‫‪242 | Text‬‬

‫‪60‬‬

‫ࡀࡉࡍࡍ ࡎࡄࡉࡃࡉࡍࡍ ࡁࡃࡉࡋࡅࡊࡍ‬ ‫ࡄࡀࡔࡕࡀ ࡀࡋࡌࡀ ࡖࡏࡕࡀࡎࡋࡉࡀࡕ ࡃࡌࡅࡕࡀࡉࡅࡊࡍ‬ ‫ࡋࡀࡄࡅࡀࡋࡅࡍ ࡀࡐࡓࡔࡉࡂࡀࡍ ࡋࡔࡉࡁࡉࡀࡄࡉࡀ‬ ‫ࡔࡉࡁࡉࡀࡄࡉࡀ ࡅࡎࡀࡂࡀࡃࡅࡍ ࡅࡉࡍࡔࡌࡀࡕࡅࡍ‬ ‫ࡅࡀࡐ ࡉࡍࡔࡌࡀࡕࡀ ࡖࡁࡉࡍࡀ ࡔࡅࡓࡁࡀ ࡓࡁࡀ‬ ‫ࡀࡍࡋࡐࡉࡀ ࡁࡄࡉࡅࡉࡀ ࡓࡁࡀ‬ ‫ࡌࡉࡇࡍ ࡌࡍ ࡄࡀࡀࡍࡕࡇ ࡉࡅࡌࡀ ‖‬ ‫ࡅࡉࡍࡔࡌࡀࡕࡀ ࡖࡀࡄࡀࡍ ࡈࡀࡁࡉࡀ‬ ‫ࡉࡍࡔࡌࡀࡕࡅࡍ ࡖࡂࡅࡁࡓࡉࡀ ࡔࡊࡉࡈࡉࡀ ࡅࡌࡄࡀࡉࡌࡉࡍࡀ‬

‫ࡅࡎࡂࡉࡃࡉࡍࡍ ࡅࡔࡀࡁࡀࡍࡅࡊࡍ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬ ‫ࡅࡄࡉࡁࡓࡀࡕ ࡅࡄࡉࡔࡀࡊࡕ ࡗ ࡖࡋࡀࡄࡅࡀࡕ‬ ‫ࡖࡉࡍࡌࡀࡓࡋࡅࡍ ࡋࡎࡀࡂࡀࡃࡅࡍ ࡗ ࡖࡄࡅࡀࡕ‬ ‫ࡖࡔࡀࡅࡉࡍ ࡅࡋࡀࡔࡀࡅࡍࡍ ࡅࡅࡊࡋࡄࡅࡍ ࡒࡉࡓࡉࡀࡕࡅࡍ‬ ‫ࡖࡄࡉࡉࡀ ࡀࡅࡃࡅࡁࡅࡍ ࡋࡔࡉࡅࡋ ࡕࡉࡕࡀࡉࡕࡀ ࡔࡀࡋࡐࡉࡀ‬ ‫ࡖࡄࡅ ࡏࡅࡓ ࡌࡀࡓࡇ ࡖࡄࡔࡅࡀࡊ ࡔࡅࡌࡇ‬ ‫ࡌࡉࡕࡀࡐࡓࡒࡀ ࡅࡌࡉࡔࡕࡀࡅࡆࡁࡀ ࡉࡍࡔࡌࡀࡕࡀࡍ‬ ‫ࡅࡄࡀࡋࡉࡍ ࡀࡄࡅࡀࡕࡀࡍ ࡖࡌࡄࡀࡉࡌࡉࡍࡀ‬ ‫ࡉࡍࡎࡒࡅࡍ ࡉࡍࡄࡆࡅࡇࡍ ࡋࡀࡕࡓࡀ ࡓࡁࡀ ࡖࡄࡍࡅࡓࡀ‬

‫‪65‬‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫]‪[197‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫‪10‬‬

‫ࡁࡔࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡋࡀࡁࡑࡉࡕ ࡅࡋࡀࡀࡑࡁࡀࡀࡍ‬ ‫ࡌࡀࡕࡀ ࡖࡌࡀࡕ ࡁࡉࡔࡉࡀ‬ ‫ࡌࡀࡕࡀ ࡖࡄࡀࡈࡉࡀ‬ ‫ࡌࡀࡄࡅࡆࡀ ࡖࡁࡀࡍ ࡀࡃࡅࡀࡍࡉ‬ ‫ࡀࡉࡉࡋ ࡌࡋࡀ ࡀࡊࡃࡁࡀ‬ ‫ࡌࡊࡀ ࡋࡀࡄࡀࡍࡋࡉࡀ ࡅࡋࡀࡁࡎࡅࡌࡋࡉࡀ‬ ‫ࡌࡀࡈࡅࡉࡀࡉ ࡋࡏࡅࡓࡀࡔࡋࡀࡌ ࡌࡃࡉࡕࡍࡀ‬ ‫ࡅࡌࡍ ࡓࡒࡉࡄࡀ ࡀࡉࡍࡀࡍ ࡀࡃࡅࡀࡍࡉ‬ ‫ࡀࡆࡋࡉࡕ ࡂࡀࡁࡓࡀ ࡅࡍࡓࡊࡀࡉࡀ‬ ‫ࡌࡀࡄࡅࡆࡀ ࡋࡀࡏࡕࡉࡁࡉࡍࡀ ࡁࡅࡑࡁࡉࡀࡀࡍࡊ‬

‫ࡖࡌࡉࡎࡀࡒ ࡋࡌࡀࡕࡀ ࡖࡏࡅࡓࡀࡔࡋࡀࡌ‬ ‫ࡅࡌࡀࡄࡅࡆࡉࡀ ࡖࡅࡊࡋࡇ ࡄࡀࡈࡉࡀ‬ ‫ࡅࡌࡀࡄࡅࡆࡀ ࡖࡀࡃࡅࡀࡍࡉ ࡁࡀࡍ‬ ‫ࡀࡉࡉࡋ ࡀࡊࡃࡁࡀ ࡌࡋࡀ‬ ‫ࡅࡋࡕࡀࡓࡌࡉࡃࡀࡉ ࡄࡅࡀࡋࡅࡍ ࡓࡉࡃࡀࡐ‬ ‫ࡋࡌࡉࡎࡀࡒ ࡋࡌࡀࡕࡀ ࡖࡏࡅࡓࡀࡔࡋࡀࡌ‬ ‫ࡀࡃࡅࡀࡍࡉ ࡋࡅࡐࡌࡇ ࡉࡐࡄࡕࡇ‬ ‫ࡀࡉࡍࡀࡍ ࡌࡍ ࡓࡒࡉࡄࡀ ࡅࡀࡌࡀࡓࡋࡉࡀ‬ ‫ࡖ‖ࡌࡀࡄࡅࡆࡀ ࡖࡋࡀࡅ ࡁࡅࡑࡁࡉࡀࡀࡍࡊ ࡏࡕࡉࡁࡉࡍࡀ‬

‫]‪[198‬‬

‫‪DH ࡍࡊࡅࡍࡉࡁࡀࡔࡅ; J ࡍࡊࡅࡍࡉࡀࡁࡔࡅ :ࡍࡊࡅࡍࡀࡁࡀࡔࡅ | BJ ࡍࡍࡉࡃࡀࡂࡎࡅ :ࡍࡍࡉࡃࡉࡂࡎࡅ | A ࡍࡍࡉࡉࡃࡉࡄࡎ; C ࡍࡉࡃࡉࡄࡎ; J ࡍࡍࡉࡃࡉࡄࡎࡀ :ࡍࡍࡉࡃࡉࡄࡎ | J ࡍࡉࡍࡏࡀ :ࡍࡍࡉࡀ 56‬‬

‫‪ࡅ :ࡗ | J ࡕࡊࡀࡔࡀࡄ :ࡕࡊࡀࡔࡉࡄࡅ | GH ࡕࡀࡓࡃࡉࡄࡅ; J ࡕࡀࡓࡃࡉࡄ :ࡕࡀࡓࡁࡉࡄࡅ 57‬ـࡗ ‪:ࡀࡉࡄࡀࡉࡁࡉࡔࡋ | J ࡍࡀࡂࡀࡔࡓࡐࡀ :ࡍࡀࡂࡉࡔࡓࡐࡀ | H ࡍࡅࡄࡀࡋ :ࡍࡅࡋࡀࡅࡄࡀࡋ 58 H‬‬

‫ࡏࡋࡔࡉࡁࡉࡀࡄࡉࡀ ‪:ࡍࡍࡅࡀࡔࡀࡋࡅ 59 I ࡕࡀࡅࡄࡖ; J ࡕࡀࡅࡄ :ࡕࡀࡅࡄࡖ 58 >ACDH :ࡀࡉࡄࡀࡉࡁࡉࡔ ࡕࡀࡅࡄࡖ ࡗ ࡍࡅࡃࡀࡂࡀࡎࡋ ࡍࡅࡋࡓࡀࡌࡍࡉࡖ 59–58 ACD ࡀࡉࡄࡀࡉࡁࡉࡔ ࡋࡏ; I‬‬

‫ࡅࡋࡀࡔࡀࡉࡍࡍ ‪B ࡋࡅࡉࡀࡔ ࡋࡏ; G ࡋࡅࡔ ࡋࡏ; H ࡋࡅࡉࡔ ࡋࡏ :ࡋࡅࡉࡔࡋ | ADGH ࡊࡀࡅࡔࡄࡖ; BC ࡊࡀࡅࡔࡄ; I ࡍࡅࡁࡅࡃࡅࡀࡖ; J ࡊࡀࡅࡔࡄࡁ ࡍࡅࡃࡅࡀࡖ :ࡍࡅࡁࡅࡃࡅࡀ | >B :ࡀࡁࡓ 60 B‬‬

‫‪I ࡀࡁࡆࡅࡀࡕࡔࡉࡌࡅ :ࡀࡁࡆࡅࡀࡕࡔࡉࡌࡅ | GHJ ࡀࡒࡓࡐࡀࡌ; I ࡀࡒࡓࡐࡀࡕࡉࡌ :ࡀࡒࡓࡐࡀࡕࡉࡌ 62 J ࡀࡉࡓࡀࡌ :ࡇࡓࡀࡌ | >BGJ; I ࡓࡅࡏ :ࡓࡅࡏ | D ࡀࡅࡉࡄࡁ :ࡀࡉࡅࡉࡄࡁ | >BGHJ; I ࡀࡉࡐࡋࡍࡀ :ࡀࡉࡐࡋࡍࡀ 61‬‬

‫;ࡅࡌࡔࡀࡅࡆࡁࡀ ‪ࡍࡅࡕࡀࡌࡔࡍࡉ | GJ ࡍࡅࡕࡀࡌࡔࡍࡉࡅ; H ࡀࡕࡀࡌࡔࡍࡉࡅ :ࡍࡅࡕࡀࡌࡔࡍࡉ 65 >H :ࡍࡉࡋࡀࡄࡅ | H ࡇࡁࡀࡈ :ࡀࡉࡁࡀࡈ | >H :ࡀࡕࡀࡌࡔࡍࡉࡅ 63 AC ࡀࡁࡆࡅࡀࡕࡔࡌࡅ; BGHJ‬‬ ‫ࡖࡂࡅࡁࡓࡉࡀ ࡔࡊࡉࡈࡉࡀ ࡅࡌࡄࡀࡉࡌࡉࡍࡀ‪C ࡍࡊࡉࡀࡆࡅ; I ࡍࡊࡉࡀࡆࡅ :ࡍࡊࡉࡀࡆ 65 >B; I ࡀࡁࡓ :ࡀࡁࡓ | GHJ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡋ :ࡀࡓࡅࡍࡄࡖ ࡀࡁࡓ ࡀࡓࡕࡀࡋ | I ࡀࡍࡉࡌࡉࡀࡄࡌࡅ ࡀࡉࡈࡉࡊࡔ ࡀࡉࡓࡁࡅࡂࡖ ࡍࡅࡕࡀࡌࡔࡍࡉ :‬‬ ‫ࡖࡀࡎࡂࡉࡀ‪:ࡀࡕࡀࡌ 2 AD ࡌࡀࡋࡔࡀࡓࡅࡏࡋ :ࡌࡀࡋࡔࡀࡓࡅࡏࡖ ࡀࡕࡀࡌࡋ | >C :ࡀࡕࡀࡌࡋ | J ࡒࡉࡎࡉࡌࡖ :ࡒࡀࡎࡉࡌࡖ | G ࡍࡀࡉࡅࡑࡀࡀࡋࡅ; HJ ࡍࡀࡉࡁࡑࡀࡀࡋࡅ :ࡍࡀࡀࡁࡑࡀࡀࡋࡅ 1 H ࡀࡉࡂࡎࡖ :‬‬ ‫ࡌࡀࡕ ‪>B; GHJ ࡀࡉࡈࡀࡄ ࡕࡀࡌ; I ࡀࡉࡈࡀࡄࡖ ࡀࡕࡀࡌ :ࡀࡉࡈࡀࡄࡖ ࡀࡕࡀࡌ 3 J ࡋࡊࡅࡖ :ࡇࡋࡊࡅࡖ | ADH ࡀࡉࡆࡅࡄࡀࡌ; C ࡉࡀࡆࡅࡄࡀࡌ; I ࡀࡉࡆࡅࡄࡀࡌ :ࡀࡉࡆࡅࡄࡀࡌࡅ | C ࡕࡀࡌ :ࡕࡀࡌࡖ | B‬‬ ‫ࡅࡌࡀࡄࡅࡆࡀ‪ࡀࡉࡋࡌ :ࡀࡋࡌ 5 AC ࡇࡋࡏ; H ࡀࡉࡋࡌ ࡀࡁࡃࡊࡀ :ࡀࡋࡌ ࡀࡁࡃࡊࡀ | >D :ࡀࡋࡌ ࡀࡁࡃࡊࡀ ࡋࡉࡉࡀ | J ࡋࡉࡉࡀࡉࡍࡀࡅࡃࡀ :ࡋࡉࡉࡀ ࡉࡍࡀࡅࡃࡀ | I ࡍࡀࡁࡖ :ࡍࡀࡁࡖ 4 ACD ࡀࡉࡆࡅࡄࡀࡌࡅ; H ࡀࡆࡅࡄࡀࡌ :‬‬ ‫‪J ࡇࡋࡌࡉࡎࡀࡁࡀࡋࡅ ࡇࡋࡀࡍࡉࡀࡄࡀࡋ :ࡀࡉࡋࡌࡅࡎࡁࡀࡋࡅ ࡀࡉࡋࡍࡀࡄࡀࡋ 6 AC ࡍࡅࡋࡀࡅࡄࡀ; I ࡍࡅࡋࡀࡅࡄࡀ :ࡍࡅࡋࡀࡅࡄ | ACD ࡉࡀࡃࡉࡌࡓࡀࡕ ࡋࡏࡅ; I ࡉࡀࡃࡉࡌࡓࡀࡕࡋࡏࡅ :ࡉࡀࡃࡉࡌࡓࡀࡕࡋࡅ | H‬‬ ‫;ࡋࡀࡄࡀࡀࡍࡋࡉࡀ ࡅࡋࡀࡁࡎࡅࡌࡋࡇ ‪:ࡉࡀࡉࡅࡈࡀࡌ 7 G ࡌࡀࡋࡔࡀࡓࡅࡏ :ࡌࡀࡋࡔࡀࡓࡅࡏࡖ | J ࡒࡉࡎࡉࡌࡋ :ࡒࡀࡎࡉࡌࡋ | ACD ࡀࡉࡋࡀࡌࡎࡀࡁࡀࡋࡅ ࡀࡉࡋࡀࡍࡉࡀࡄࡀࡋࡖ; G ࡇࡋࡌࡅࡎࡁࡀࡋࡅ ࡇࡋࡍࡀࡄࡀࡋ; H‬‬ ‫ࡌࡉࡈࡅࡉࡀ ‪H ࡀࡉࡋ ࡏࡋ ࡇࡋࡓࡀࡌࡀࡅ; I ࡀࡉࡋ ࡀࡉࡋࡓࡀࡌࡀࡅ; J ࡏࡋ ࡀࡉࡋࡓࡀࡌࡀࡅ :ࡀࡉࡋࡓࡀࡌࡀࡅ | C ࡀࡄࡉࡒࡓࡀ :1ࡀࡄࡉࡒࡓ | HJ ࡍࡌ; I ࡍࡌࡅ :ࡍࡌࡅ 8 BD ࡀࡉࡅࡈࡀࡌ; H ࡀࡉࡉࡅࡈࡀࡌ; J‬‬ ‫;ࡅࡀࡌࡀࡓࡋࡉࡀ ࡋࡏ ࡋࡉࡀ ‪ࡊࡍࡀࡀࡉࡁࡑࡅࡁ ࡅࡀࡋ; D ࡀࡍࡉࡁࡉࡕࡏ ࡊࡍࡀࡀࡉࡁࡑࡉࡁ ࡅࡀࡋࡖ; J ࡊࡍࡀࡀࡉࡁࡑࡅࡁ ࡀࡍࡉࡁࡉࡕࡏࡀࡋࡖ :ࡀࡍࡉࡁࡉࡕࡏ ࡊࡍࡀࡀࡉࡁࡑࡅࡁ ࡅࡀࡋࡖ | :ࡅࡀࡋࡖ | J ࡀࡉࡋࡆࡀ :ࡕࡉࡋࡆࡀ 9 G‬‬ ‫ࡏࡕࡉࡁࡉࡍࡀ ‪D ࡊࡍࡀࡀࡉࡁࡑࡉࡁ :ࡊࡍࡀࡀࡉࡁࡑࡅࡁ | GHJ ࡀࡍࡉࡁࡉࡕࡏࡀࡋࡖ :ࡀࡍࡉࡁࡉࡕࡏࡀࡋ 10 ACI‬‬

Translation | 243

53:56 – 54:10

We bore witness to you,

and worshiped and praised you completely.806

Now your appearance is despicable,

and it has grown dark807 and gloomy as if it never existed.”

The planets had no explanation to give

to their worshippers about how it happened.808

The planets, their worshippers, and their souls,

worthy and unworthy, and all their creatures,

60 even the souls of the great family

They will fall810 to the great serpent,

whose name is Ur,811 the Lord of Darkness.

From that day,

our souls will be saved and redeemed,

and the souls of our good brothers,

and those sisters who are believers.

The souls of the faithful and sincere

will rise to see the great place of light.812

65 The triumphant Life speaks,

and the man who went here triumphs!

In the name of the Great Life,

may the sublime light be magnified!

54. I did not and do not want

to go up to the town of Jerusalem,

A town that is a town of evil,

and a city813 full of sinners!

A town of sinners,

and the city built by Adunay.

The city which Adunay built,

the Lie entered and filled it.814

5 The Lie entered and filled it,

10

who acknowledge Life809 will sink to deepest Sheol.

and then came persecution against my disciples.

How displeasing and unpleasant it was for me,

to go up to the town of Jerusalem.

As I arrived in Jerusalem City,

Adunay opened his mouth,

and from the sky Adunay answered.

He answered from the sky, and says to me,

“Are you are leaving, strange man,

against whose will the city was built,

by whose will the city was not built?”

806 807 808 809 810 811 812 813 814

Literally “from head to head.” GHJ “it has returned.” Line 58b is missing from ACDH. Based on the variant in IJ and in the parallel text from the Great Treasure. ABCDGH have “darkness” in place of “acknowledge.” Based on the variant from ACD; BGHIJ are missing “they will fall,” but it has been added to the margin of I. The name “Ur” is omitted from BGIJ, but added to the margin of I. GHJ “light’s place.” Clearly mahuzi does not mean “cities” here, but rather “a city,” indefinite and singular. Line 4b is missing from D.

244 | Text

ࡉࡍࡀࡅࡃࡀࡋ ࡕࡉࡋࡀࡋࡀࡌ ࡍࡀࡀ

[199]

ࡀࡉࡋࡕࡏ ࡍࡉࡓࡕࡏ ࡀࡁࡄࡀࡆ ࡀࡍࡉࡁ ࡀࡉࡌࡋࡀࡅ ࡀࡉࡓࡀࡃ ࡀࡉࡋࡀࡉࡅࡀࡔࡖ ࡇࡋࡓࡀࡌࡀࡅ ࡀࡄࡅࡓࡋ ࡇࡋࡀࡓࡒ ࡍࡅࡈࡂࡉࡋࡍࡉ ࡍࡀࡋࡉࡃ ࡍࡌ ࡀࡕࡈࡉࡂࡉࡋ ࡀࡉࡌࡋࡀࡅ ࡀࡉࡓࡀࡃ ࡇࡁࡉࡁࡕࡔࡉࡌࡖ ࡅࡓࡃࡀࡎࡅ ࡀࡕࡉࡀࡓࡅࡏࡋ ࡅࡁࡃࡊࡉ ࡀࡁࡅࡔࡅ ࡍࡅࡌࡓ ࡉࡍࡀࡅࡃࡀ ࡔࡉࡌࡀࡔࡖ ࡇࡃࡏ ࡋࡏࡅ ࡉࡍࡀࡉࡎࡖ ࡀࡓࡅࡈࡋ ࡀࡓࡌࡀ ࡓࡁ ࡀࡔࡉࡌࡋ ‖ ࡈࡀࡂࡋ ࡀࡕࡉࡒࡔࡀࡌࡅ ࡀࡕࡋࡊࡉࡏ ࡍࡌ ࡇࡌࡐࡅ ࡇࡋࡁࡀࡄࡏ ࡀࡋࡅࡏࡖ ࡀࡁࡀࡊࡃࡅ

ࡍࡅࡁࡀࡊࡃ ࡀࡉࡅࡀࡄࡖ ࡀࡉࡌࡉࡀࡒ ࡍࡀࡀࡊࡉ ࡀࡃࡄࡁ ࡍࡅࡄࡋࡊࡅ ࡁࡉࡍࡎࡉࡕࡏ ࡀࡕࡉࡀࡓࡅࡏ ࡍࡌ ࡍࡅࡁࡀࡊࡃࡖ ࡀࡉࡃࡅࡀࡌࡀࡋ ࡀࡕࡉࡀࡓࡅࡏࡖ ࡇࡅࡀࡂࡁࡅ ࡀࡉࡈࡉࡀࡋ ࡀࡉࡉࡀࡈࡅࡄࡀࡉࡁ ࡀࡕࡈࡅࡋࡅ ࡀࡋࡅࡓࡀࡌ ࡍࡅࡄࡉࡀࡕࡍࡀࡉࡁ ࡕࡀࡌࡓࡅ ࡀࡉࡃࡂࡀࡎ ࡍࡀࡌࡋ ࡀࡉࡃࡀࡉࡀࡋࡅ ࡀࡓࡄࡀࡎ ࡈࡀࡁࡆࡉࡁ ࡀࡕࡀࡖ ࡀࡌࡋࡀࡅ

ࡕࡉࡈࡂࡀࡋ ࡇࡅࡀࡂࡁ ࡀࡕࡈࡉࡂࡉࡋࡖ ࡀࡉࡋࡌࡉࡕࡏ ࡇࡋࡏ ࡉࡀࡕࡀࡅࡓࡀࡁࡀࡂࡖ ࡉࡀࡄࡀ ࡍࡉࡌࡀ ࡀࡍࡉࡁࡅ ࡐࡉࡒࡀࡉ ࡀࡕࡍࡉࡀࡌࡋࡀࡔ ࡉࡀࡉࡓࡉࡌ ࡉࡍࡀࡅࡃࡀ ࡀࡌࡅࡔ ࡗ ࡍࡅࡕࡏ ࡊࡀࡀࡄࡋ ࡀࡉࡉࡄࡖ ࡀࡕࡀࡁࡓࡅࡔ ࡍࡌ ࡍࡀࡌ ࡐࡀࡉࡆࡅ ࡀࡋࡅࡏࡖ ࡀࡁࡀࡊࡃ ࡁࡀࡊࡃࡍࡉࡖ ࡉࡀࡕࡀ ࡅࡍࡁࡅ ࡀࡄࡅࡓ ࡀࡓࡌࡀ ࡀࡓࡌࡉࡌ ࡊࡀࡆࡉࡀࡄࡅ ࡅࡓࡃࡀࡎࡅ ࡀࡕࡉࡀࡓࡅࡏࡋ ࡅࡁࡃࡊࡉ ࡍࡍࡅࡉࡄ ࡇࡋࡀࡓࡒ ࡇࡕࡀࡅࡓࡀࡁࡀࡂࡁ ࡉࡍࡀࡅࡃࡀ ࡀࡉࡌࡅࡉ ࡍࡉࡁࡓࡀ ࡀࡉࡅࡁࡕࡅࡀ ࡀࡕࡉࡒࡔࡀࡌࡅ ࡀࡕࡋࡊࡉࡏ ࡍࡌ ࡈࡀࡂࡋ ࡇࡌࡐࡅ ࡀࡉࡌࡋࡀࡅ ࡀࡉࡓࡀࡃ ࡇࡁࡉࡁࡉࡕࡔࡉࡌࡖ ࡉࡀࡓࡉࡄࡁ ࡀࡉࡉࡀࡈࡅࡄࡀࡉ ࡋࡏ ࡍࡊࡅࡋࡓࡀࡌࡏ ࡀࡅࡄ ࡀࡓࡅࡍࡄ ࡍࡌ ࡅࡀࡋ ࡀࡓࡅࡍࡄ ࡍࡌ ࡀࡅࡄ ࡍࡅࡁࡀࡊࡃ ࡅࡏ ࡉࡀࡓࡉࡄࡁ ࡀࡉࡉࡀࡁࡓࡀ ࡋࡏ ࡍࡊࡅࡋࡓࡀࡌࡏ ࡀࡕࡉࡀࡓࡅࡏ ࡍࡌ ࡁࡉࡍࡎࡉࡕࡏ ࡍࡅࡁࡀࡊࡃ ࡀࡉࡉࡀࡈࡅࡄࡀࡉ ࡗ ࡀࡕࡓࡅࡆࡂ ࡍࡉࡓࡆࡀࡂ ࡍࡍࡅࡉࡄ ࡀࡉࡉࡀࡈࡅࡄࡀࡉࡖ ࡀࡉࡃࡀࡉࡀࡋࡅ ࡀࡄࡅࡓ ࡍࡍࡅࡉࡕࡔࡉࡂࡀࡔ ࡇࡋࡍࡉࡀࡂࡌ ࡇࡓࡁࡀࡄࡋ ࡀࡃࡄ ࡀࡃࡄ ࡉࡀࡓࡉࡄࡁ ࡌࡀࡋࡔࡀࡓࡅࡏ ࡕࡀࡍࡉࡉࡁࡕࡏࡖ ࡀࡌࡅࡉ ࡍࡌ

:ࡉࡀࡕࡀࡅࡓࡀࡁࡀࡂࡖ 12 BGJ ࡉࡍࡀࡅࡃࡀࡋࡅ :ࡉࡍࡀࡅࡃࡀࡋ | J ࡕࡋࡀࡋࡀࡌ :ࡕࡉࡋࡀࡋࡀࡌ | J ࡕࡉࡈࡂࡉࡋ ࡍࡀࡀ :ࡕࡉࡈࡂࡀࡋ | C ࡇࡅࡀࡂࡁࡀ :ࡇࡅࡀࡂࡁ | ACD ࡀࡕࡈࡉࡂࡉࡋ; J ࡀࡕࡈࡅࡂࡉࡋࡖ :ࡀࡕࡈࡉࡂࡉࡋࡖ 11 :ࡀࡉࡋࡀࡉࡅࡀࡔࡖ 14 ACDH ࡍࡉࡓࡕ :ࡍࡉࡓࡕࡏ 13 B ࡀࡉࡋࡕ; DH ࡀࡉࡋࡕࡏ; GJ ࡇࡋࡕࡏ :ࡀࡉࡋࡌࡉࡕࡏ | BCH ࡉࡀࡕࡀࡅࡓࡀࡁࡀࡂ; D ࡉࡀࡕࡀࡅࡓࡀࡁࡌࡀࡂࡖ; I ࡉࡀࡕࡀࡅࡓࡀࡁࡀࡂࡖ; J ࡀࡕࡀࡅࡓࡀࡁࡀࡂ

J ࡁࡀࡊࡕࡍࡉࡖ :ࡁࡀࡊࡃࡍࡉࡖ 17 H ࡍࡀࡈࡂࡉࡋࡍࡉ :ࡍࡅࡈࡂࡉࡋࡍࡉ | AJ ࡀࡕࡈࡅࡂࡉࡋ; C ࡀࡕࡈࡂࡉࡋ :ࡀࡕࡈࡉࡂࡉࡋ | J ࡀࡕࡁࡓࡅࡔ :ࡀࡕࡀࡁࡓࡅࡔ 16 GH ࡀࡉࡋࡉࡅࡀࡔࡖ; I ࡀࡉࡋࡀࡉࡅࡀࡔࡖ; J ࡇࡋࡉࡅࡀࡔࡖ

ࡀࡁࡅࡔ :ࡀࡁࡅࡔࡅ | ACD ࡅࡍࡁ; H ࡅࡍࡁࡏࡅ; J ࡍࡀࡁࡅ :ࡅࡍࡁࡅ | ACD ࡇࡋࡓࡀࡌࡀ :ࡀࡓࡌࡀ 18 BJ ࡇࡁࡉࡁࡀࡕࡔࡉࡌࡖ :ࡇࡁࡉࡁࡕࡔࡉࡌࡖ | G ࡀࡕࡁࡉࡊࡃ; J ࡀࡕࡀࡁࡀࡊࡕ :ࡀࡁࡀࡊࡃ | BH ࡁࡉࡊࡃࡍࡉࡖ; ࡅࡓࡃࡀࡎࡅ; J ࡀࡕࡉࡀࡓࡅࡏࡋ ࡅࡓࡃࡉࡎࡅ :ࡅࡓࡃࡀࡎࡅ ࡀࡕࡉࡀࡓࡅࡏࡋ | >BH :ࡅࡁࡃࡊࡉ ࡍࡍࡅࡉࡄ 19 >H; J ࡅࡓࡃࡉࡎࡅ :ࡅࡓࡃࡀࡎࡅ | J ࡀࡕࡉࡀࡓࡅࡏ ࡋࡏ :ࡀࡕࡉࡀࡓࡅࡏࡋ | ACD ࡀࡉࡅࡁࡃࡊࡉ :ࡅࡁࡃࡊࡉ | J :ࡇࡋࡀࡓࡒ | ACD ࡉࡀࡕࡀࡅࡓࡀࡁࡀࡂࡁ :ࡇࡕࡀࡅࡓࡀࡁࡀࡂࡁ 20 J ࡇࡃࡏࡋ :ࡇࡃࡏ ࡋࡏࡅ | AC ࡍࡍࡅࡉࡄ ࡉࡅࡓࡃࡀࡎࡅ ࡀࡕࡉࡀࡓࡅࡏࡋ; D ࡉࡅࡓࡃࡀࡎࡅ ࡀࡕࡉࡀࡓࡅࡏࡋ; BG ࡀࡕࡉࡀࡓࡅࡏࡋ; >H; I ࡀࡕࡉࡀࡓࡅࡏࡋ J ࡀࡉࡋࡁࡀࡄࡏ :ࡇࡋࡁࡀࡄࡏ | H ࡈࡉࡂࡋ ࡀࡕࡉࡒࡔࡀࡌࡅ :ࡀࡕࡉࡒࡔࡀࡌࡅ | J ࡈࡉࡂࡋ :ࡈࡀࡂࡋ | J ࡀࡉࡌࡐࡅ :ࡇࡌࡐࡅ 22 J ࡈࡉࡂࡋ :ࡈࡀࡂࡋ | J ࡀࡉࡌࡐࡅ :ࡇࡌࡐࡅ 21 B ࡇࡋࡉࡓࡒ; HJ ࡇࡋࡀࡓࡒࡅ :ࡍࡅࡁࡀࡊࡃ | B ࡍࡉࡅࡀࡄࡖ :ࡀࡉࡅࡀࡄࡖ | I ࡀࡉࡉࡀࡈࡅࡄࡀࡉࡋࡏ; J ࡀࡉࡉࡀࡈࡅࡄࡀࡉࡋ :ࡀࡉࡉࡀࡈࡅࡄࡀࡉ ࡋࡏ 25 AC ࡇࡁࡉࡁࡕࡔࡉࡌࡖ; I ࡇࡁࡉࡁࡀࡕࡔࡉࡌࡖ; J ࡀࡉࡁࡀࡁࡀࡕࡔࡉࡌࡖ :ࡇࡁࡉࡁࡉࡕࡔࡉࡌࡖ 23 J ࡀࡉࡁࡀࡊࡕ ࡀࡃࡄࡁࡅ ࡀࡍࡉࡀࡊࡉ :ࡍࡀࡀࡊࡉ | ACD ࡍࡅࡄࡋࡊࡅࡅ :ࡍࡅࡄࡋࡊࡅ | AC ࡀࡅࡄࡀࡋ :ࡀࡅࡄ | C ࡍࡅࡁࡀࡊࡃࡀ; J ࡍࡅࡁࡀࡊࡕ :ࡍࡅࡁࡀࡊࡃ 27 ACD ࡍࡅࡁࡀࡊࡃࡖ; I ࡍࡅࡁࡀࡊࡃࡖ; J ࡍࡅࡁࡀࡊࡕ :ࡁࡉࡍࡎࡉࡕࡏ | IJ ࡍࡅࡁࡀࡊࡕ :ࡍࡅࡁࡀࡊࡃ 30 H ࡁࡑࡉࡍࡉࡕࡏ :ࡁࡉࡍࡎࡉࡕࡏ | J ࡍࡅࡁࡀࡊࡕࡖ :ࡍࡅࡁࡀࡊࡃࡖ | ACG ࡀࡉࡉࡀࡁࡀࡓࡀ :ࡀࡉࡉࡀࡁࡓࡀ 29 H ࡍࡀࡊࡉ; I ࡀࡉࡁࡀࡊࡕ ࡀࡃࡄࡉࡁࡅ ࡍࡀࡀࡊࡉࡊࡉ; :ࡀࡉࡉࡀࡈࡅࡄࡀࡉࡖ 32 J ࡀࡕࡈࡅࡋ :ࡀࡕࡈࡅࡋࡅ | BGH ࡀࡉࡓࡆࡀࡂ; J ࡇࡓࡆࡀࡂ :ࡍࡉࡓࡆࡀࡂ 31 AC ࡀࡉࡃࡅࡀࡋ; BGH ࡍࡅࡃࡅࡀࡌࡀࡋ; J ࡍࡅࡃࡅࡌࡀࡋ :ࡀࡉࡃࡅࡀࡌࡀࡋ | J ࡇࡅࡀࡂࡁ :ࡇࡅࡀࡂࡁࡅ | H ࡁࡑࡉࡍࡉࡕࡏ :ࡀࡌࡅࡉ | >J :ࡍࡌ 36 D ࡍࡉࡃࡂࡀࡎ :ࡀࡉࡃࡂࡀࡎ | D ࡍࡉࡃࡀࡉࡀࡋࡅ :ࡀࡉࡃࡀࡉࡀࡋࡅ | J ࡀࡉࡓࡁࡀࡄࡋ :ࡇࡓࡁࡀࡄࡋ 34 I ࡀࡄࡅࡓ ࡕࡀࡌࡓࡅ; J ࡀࡄࡅࡓ ࡕࡀࡌࡓࡅ :ࡕࡀࡌࡓࡅ 33 H ࡀࡉࡉࡀࡈࡅࡄࡀࡉ I ࡀࡃࡄࡀࡎ :ࡀࡓࡄࡀࡎ | ACD ࡈࡀࡁࡆࡀࡁ :ࡈࡀࡁࡆࡉࡁ | GH ࡀࡌࡋࡀ :ࡀࡌࡋࡀࡅ | >H

15

20

25

30

35

Translation | 245

54:11 – 54:36

Since I had formed a faction within it,

I spoke to Adunay,

so my feats would be fulfilled through him.815 “I have Jacob and Benjamin,

my brothers, the two golden sons,

and Meryey the perfect,

who are worth ages and generations to me.”

15 When Adunay heard,

he called Spirit, and says to her,

“Who among Life’s offspring came here?

They are taking over from us!

Come, write a false and unlawful book816

to captivate ages and generations.”

Then Spirit and Mercury817 made a decree,

and the Seven wrote and arranged the Torah.

They wrote the Torah, arranged it,818

and placed it in the hands of the sun, Adunay.

20 Through his feats,819 Adunay summoned him,

Moses, Amram’s son, to Mt. Sinai.

He settled him there for forty days,

and shut his mouth to food and drink,

To food and drink, he shut his mouth,

and gave him the unlawful book,

to captivate ages and generations. My chosen ones! 25 I shall tell you about the Jews,

how their book is.

It did not come from the light! If their book had been from light,

all of them would be of one kind.820

My chosen ones! I shall tell you about Arabs, 30 From the Torah, their book was taken,

They practice circumcision, like Jews,

that their book was taken from the Torah. but they do not inform within the Torah.821 yet they heap curses upon the Jews,

not knowing that they are Jews. Spirit has confused them,

and sowed dissention among them.

Each one blames his companion,

and they do not know whom they worship.

35 My chosen ones!

From the day Jerusalem was built,

815 816 817 818 819 820 821 822

until the demon822 Bezbat came,

BDGHJ “would be through him.” GJ “writing.” The variant in G could also mean “lie.” J “and her sons, the seven” in place of “Mercury.” Line 19a is missing from H; B simply has “the Torah,” G has “they wrote the Torah.” ACD “through my feats.” IJ add “and one book,” explicitly indefinite and singular. Presumably the implicit subject of “they inform” is the Life. I “witness.”

246 | Text

ࡀࡌࡋࡀࡁ ࡍࡊࡅࡉࡀࡕࡍࡀࡉࡁ ࡀࡌࡋࡀࡁ ࡍࡊࡅࡉࡀࡕࡍࡀࡉࡁ ࡓࡅࡃࡏࡖ ࡕࡉࡁࡕࡀࡉ ࡀࡈࡔࡊࡅ ࡀࡍࡉࡅࡔࡌࡋ [200]

ࡓࡀࡄࡀࡃࡆࡍࡉ ࡇࡉࡐࡔࡍࡀࡁࡖ ࡍࡀࡌࡋ ࡀࡌࡋࡀࡁ ࡇࡕࡀࡊࡅࡀ ࡕࡉࡉࡀࡋ ࡀࡉࡌࡉࡀࡒ ࡀࡓࡀࡃ ࡇࡕࡍࡀࡀࡄࡁࡖ ࡓࡑࡉࡁࡅ ࡓࡉࡎࡀࡄ ࡀࡉࡅࡀࡔࡌ ࡉࡀࡅࡀࡂࡁࡅ ࡀࡉࡌࡉࡀࡒ ࡀࡓࡀࡃ ࡇࡕࡍࡀࡀࡄࡁࡖ ࡍࡀࡀࡕࡔࡀࡃࡅ ࡀࡐࡉࡍࡅࡈ ࡀࡄࡅࡓ ࡍࡉࡁࡕࡔࡉࡌ ࡀࡄࡅࡓࡖ ࡀࡉࡁࡉࡔࡁࡖ ࡀࡕࡅࡍࡉࡀࡆࡅ ࡀࡓࡀࡌࡆࡅ ࡀࡓࡅࡀࡂࡖ ࡀࡉࡋࡉࡂ

[201]

ࡑࡀࡓࡕࡍࡉ ࡇࡉࡔࡉࡓࡁ ࡀࡍࡒࡉࡆࡓࡅࡁ ࡐࡀࡋࡀ ࡍࡌ ࡀࡉࡋࡉࡅࡀࡔ ࡑࡉࡓࡕࡍࡉ ࡀࡓࡅࡍࡄࡖ ࡀࡉࡓࡕࡅࡏ ࡀࡍࡉࡉࡁ ࡇࡋࡉࡅࡀࡄ ࡀࡆࡅࡋࡊࡀࡅ ࡀࡋࡀࡒࡅ ࡀࡓࡀࡅࡉࡄ ࡀࡔࡁࡀࡓࡃ ࡓࡅࡍࡄ ࡓࡀࡕࡀ ࡍࡌ ࡐࡇࡍࡀࡋࡀ ࡍࡅࡐࡒࡍࡉ ࡀࡃࡏ ࡃࡉࡄࡀࡁ ࡇࡋࡉࡅࡀࡄ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡍࡀࡀ ࡍࡊࡅࡋࡍࡉࡀࡔࡌ ࡅࡏ ࡓࡑࡀࡀࡁ ࡍࡊࡅࡉࡀࡑࡓࡅࡏ ࡅࡏ ࡀࡅࡄ ࡍࡀࡋࡉࡃ ࡍࡀࡕࡀࡁࡓࡅࡔ ࡇࡋࡊࡅ ࡀࡅࡄ ࡍࡀࡋࡉࡃ ࡍࡀࡕࡀࡁࡓࡅࡔ ࡇࡋࡊࡅ ࡀࡅࡄ ࡍࡀࡋࡉࡃ ࡍࡀࡕࡀࡁࡓࡅࡔ ࡇࡋࡊࡅ

ࡓࡀࡃࡉࡌࡋ ࡕࡑࡉࡌࡀࡋ ࡍࡀࡀ ࡀࡉࡓࡂࡐࡀࡖ ࡀࡅࡄࡀࡋ ࡉࡀࡔࡅࡁࡋ ࡕࡉࡌࡀࡒࡅ ࡕࡉࡒࡋࡉࡎ ‖ ࡍࡀࡓࡀࡌࡀࡅ ࡇࡁࡅࡈ ࡌࡅࡕࡅ ࡇࡁࡅࡈ ࡇࡉࡐࡔࡍࡀࡁ ࡓࡀࡄࡀࡃࡆࡍࡉࡖ ࡍࡀࡌ ࡍࡀࡓࡀࡌࡀ ࡉࡀࡃࡉࡌࡓࡀࡕࡋ ࡀࡉࡋࡀࡉࡓࡊࡀ ࡀࡊࡌ ࡀࡕࡀࡍࡉࡉࡂࡓࡀࡌࡋ ࡍࡅࡋࡉࡈࡉࡔࡀࡌࡅ ࡉࡀࡃࡉࡌࡓࡀࡕ ࡋࡏ ࡀࡉࡋࡀࡉࡓࡊࡀ ࡀࡊࡌ ࡍࡅࡄࡉࡀࡅࡀࡋࡏ ࡕࡀࡓࡌࡀࡔࡅ ࡕࡀࡓࡔ ࡊࡅࡔࡄ ࡀࡉࡓࡉࡕࡋ ࡍࡅࡋࡀࡉࡓࡀࡎࡌࡅ ࡉࡀࡃࡉࡌࡓࡀࡕࡋ ࡀࡉࡋࡀࡉࡓࡊࡀ ࡀࡊࡌ ࡍࡅࡄࡉࡀࡅࡀࡋࡏ ࡕࡀࡒࡁࡉࡔࡅ ࡕࡀࡓࡔ ࡊࡅࡔࡄ ࡀࡉࡓࡉࡕࡋ ࡍࡅࡋࡀࡓࡀࡎࡌࡅ ࡀࡒࡃࡉࡆ ࡀࡉࡓࡉࡄࡁ ࡀࡍࡉࡁࡋ ࡀࡉࡋࡀࡉࡓࡊࡀ ࡀࡊࡌ ࡀࡓࡄࡀࡎ ࡈࡀࡁࡆࡉࡁࡖ ࡍࡇࡔࡁࡖ ࡍࡀࡌࡋࡊࡅ ࡀࡉࡌࡋࡀࡅ ࡀࡉࡓࡀࡃ ࡀࡉࡋࡉࡅࡀࡔ ࡇࡓࡂࡐࡀ ࡍࡌ ࡒࡐࡉࡍࡀ ‖ ࡗ ࡀࡓࡄࡀࡎ ࡈࡀࡁࡆࡉࡁࡖ ࡍࡇࡔࡁࡖ ࡍࡀࡌࡋࡊࡅ ࡀࡅࡉࡆࡖ ࡀࡉࡔࡁࡀࡓࡃࡁ ࡒࡐࡅࡍࡉ ࡀࡓࡀࡅࡉࡄ ࡍࡀࡃࡓࡀࡉࡋࡅ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡇࡉࡐࡔࡍࡀࡋ ࡀࡓࡒࡖ ࡍࡀࡌࡋࡊࡅ ࡉࡀࡓࡉࡄࡁ ࡀࡉࡓࡊࡅࡏࡖ ࡀࡍࡉࡉࡂ ࡍࡅࡕࡉࡆࡀࡄ ࡗ ࡀࡉࡀࡌࡃࡀࡒ ࡀࡓࡀࡃࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡍࡀࡀࡍࡉࡉࡕ ࡀࡓࡀࡃ ࡀࡉࡀࡕࡉࡋࡕ ࡀࡓࡀࡃ

I ࡀࡍࡉࡅࡔࡌ ࡋࡏ :ࡀࡍࡉࡅࡔࡌࡋ | ACD ࡕࡉࡌࡀࡒ :ࡕࡉࡌࡀࡒࡅ 39 ACD ࡍࡅࡄࡉࡀࡕࡍࡀࡉࡁ :ࡍࡊࡅࡉࡀࡕࡍࡀࡉࡁ | ACG ࡉࡀࡔࡅࡁࡋࡀ :ࡉࡀࡔࡅࡁࡋ 38 B ࡍࡀࡑࡉࡌࡀࡋ; H ࡕࡑࡉࡌࡏࡀࡋ :ࡕࡑࡉࡌࡀࡋ 37

B ࡇࡉࡐࡔࡍࡀࡁ :ࡇࡉࡐࡔࡍࡀࡁࡖ | J ࡀࡉࡁࡅࡈ :2ࡇࡁࡅࡈ | GJ ࡌࡅࡕ :ࡌࡅࡕࡅ | J ࡀࡉࡁࡅࡈ :1ࡇࡁࡅࡈ 41 B ࡍࡀࡓࡉࡌࡀࡅ :ࡍࡀࡓࡀࡌࡀࡅ 40 J ࡀࡈࡔࡊࡅࡖ :ࡀࡈࡔࡊࡅ | ACD ࡀࡍࡉࡅࡔࡌ ࡋࡏ;

CD ࡀࡉࡃࡉࡌࡓࡀࡕࡋ :ࡉࡀࡃࡉࡌࡓࡀࡕࡋ | H ࡇࡋࡀࡉࡓࡊࡀ :ࡀࡉࡋࡀࡉࡓࡊࡀ 44 B ࡍࡀࡓࡉࡌࡀ :ࡍࡀࡓࡀࡌࡀ 43 G ࡇࡕࡀࡊࡅࡀࡖ :ࡇࡕࡀࡊࡅࡀ | GHJ ࡓࡀࡄࡀࡃࡆࡉࡌࡖ; I ࡓࡀࡄࡀࡃࡆࡍࡉࡖ :ࡓࡀࡄࡀࡃࡆࡍࡉࡖ 42

ࡋࡏ :ࡉࡀࡃࡉࡌࡓࡀࡕ ࡋࡏ 46 D ࡓࡑࡀࡁࡅ :ࡓࡑࡉࡁࡅ | ACD ࡓࡀࡎࡀࡄ :ࡓࡉࡎࡀࡄ | GHJ ࡇࡅࡀࡂࡁࡅ; I ࡉࡇࡅࡀࡂࡁࡅ :ࡉࡀࡅࡀࡂࡁࡅ | AD ࡍࡅࡋࡉࡈࡉࡔࡀࡌ; C ࡍࡅࡋࡉࡈࡉࡔࡉࡌ :ࡍࡅࡋࡉࡈࡉࡔࡀࡌࡅ 45 ࡋࡏ :ࡉࡀࡃࡉࡌࡓࡀࡕࡋ 49 ACD ࡊࡀࡅࡔࡄ; GHJ ࡊࡅࡔࡄࡖ :ࡊࡅࡔࡄ | B ࡍࡅࡋࡉࡒࡎࡀࡌࡅ; H ࡍࡅࡋࡀࡓࡀࡎࡌࡅ; J ࡍࡅࡋࡉࡓࡀࡎࡌࡅ :ࡍࡅࡋࡀࡉࡓࡀࡎࡌࡅ 48 ACD ࡉࡀࡃࡉࡌࡓࡀࡕࡋ; I ࡉࡀࡃࡉࡌࡓࡀࡕ

ACD ࡊࡀࡅࡔࡄ :ࡊࡅࡔࡄ | J ࡀࡉࡓࡉࡕ :ࡀࡉࡓࡉࡕࡋ | ACD ࡍࡅࡋࡀࡓࡎࡀࡌࡅ; J ࡍࡅࡋࡉࡓࡀࡎࡌࡅ :ࡍࡅࡋࡀࡓࡀࡎࡌࡅ 51 I ࡍࡉࡁࡕࡔࡉࡌ :ࡍࡉࡁࡕࡔࡉࡌ | ACD ࡉࡀࡃࡉࡌࡓࡀࡕ ࡋࡏ; I ࡉࡀࡃࡉࡌࡓࡀࡕ

BG ࡀࡍࡉࡔࡏࡁࡖ; HJ ࡀࡍࡉࡔࡁࡖ :ࡍࡇࡔࡁࡖ | ACD ࡍࡀࡌࡋࡊࡅࡖ; G ࡍࡀࡌ ࡋࡊࡅ; I ࡍࡀࡌࡋࡊࡅࡖ :ࡍࡀࡌࡋࡊࡅ 53 J ࡀࡓࡉࡄࡁ :ࡀࡉࡓࡉࡄࡁ | ACD ࡀࡍࡉࡁ ࡋࡏ; I ࡀࡍࡉࡁ ࡋࡏ :ࡀࡍࡉࡁࡋ 52

:ࡇࡓࡂࡐࡀ 55 BGJ ࡀࡌࡋࡀ :ࡐࡀࡋࡀ | BGHJ ࡇࡋࡉࡅࡀࡔ :2ࡀࡉࡋࡉࡅࡀࡔ | GHJ ࡇࡋࡉࡅࡀࡔ :1ࡀࡉࡋࡉࡅࡀࡔ 54 BDJ ࡑࡉࡓࡕࡍࡉ :ࡑࡀࡓࡕࡍࡉ | I ࡀࡃࡄࡀࡎ :ࡀࡓࡄࡀࡎ | B ࡈࡀࡁࡆࡀࡁ :ࡈࡀࡁࡆࡉࡁࡖ BGHJ ࡀࡆࡅࡋࡊࡀࡅ ࡀࡋࡉࡀࡄ; I ࡇࡋࡉࡅࡀࡄ ࡀࡆࡅࡋࡊࡀࡅ ࡀࡋࡉࡀࡄ :ࡇࡋࡉࡅࡀࡄ ࡀࡆࡅࡋࡊࡀࡅ | I ࡀࡃࡄࡀࡎ :ࡀࡓࡄࡀࡎ | GHJ ࡀࡍࡉࡔࡁࡖ :ࡍࡇࡔࡁࡖ | G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 56 J ࡀࡉࡓࡂࡐࡀ

:ࡇࡋࡉࡅࡀࡄ | G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 58 C ࡓࡅࡍࡄࡀ :ࡓࡅࡍࡄ | J ࡀࡐࡉࡍࡀࡋࡀ :ࡐࡇࡍࡀࡋࡀ | ACD ࡒࡐࡅࡍࡉ :ࡍࡅࡐࡒࡍࡉ | I ࡀࡉࡔࡁࡀࡓࡃࡁ :ࡀࡉࡔࡁࡀࡓࡃࡁ | GJ

ࡍࡀࡃࡓࡀࡉࡋ :ࡍࡀࡃࡓࡀࡉࡋࡅ 57

:ࡀࡉࡀࡌࡃࡀࡒ | B ࡀࡓࡀࡃ :ࡀࡓࡀࡃࡖ 61 B ࡍࡊࡅࡋࡀࡍࡉࡀࡔࡌ; J ࡍࡊࡅࡋࡍࡉࡀࡔࡌ :ࡍࡊࡅࡋࡍࡉࡀࡔࡌ | J ࡓࡑࡉࡀࡁ :ࡓࡑࡀࡀࡁ | C ࡀࡉࡓࡊࡅࡅࡏࡖ :ࡀࡉࡓࡊࡅࡏࡖ | J ࡀࡍࡉࡀࡂ :ࡀࡍࡉࡉࡂ 60 ACI ࡇࡋࡉࡅࡄ

I ࡍࡀࡕࡀࡁࡓࡅࡔ :ࡍࡀࡕࡀࡁࡓࡅࡔ | C ࡀࡉࡀࡕࡉࡋࡕࡀ :ࡀࡉࡀࡕࡉࡋࡕ 63 I ࡍࡀࡕࡀࡁࡓࡅࡔ :ࡍࡀࡕࡀࡁࡓࡅࡔ | J ࡀࡉࡍࡕࡀࡍࡉࡉࡕ :ࡍࡀࡀࡍࡉࡉࡕ 62 I ࡍࡀࡕࡀࡁࡓࡅࡔ :ࡍࡀࡕࡀࡁࡓࡅࡔ | J ࡀࡉࡉࡀࡌࡃࡀࡒ

40

45

50

55

60

Translation | 247

54:37 – 54:63

I was unable823 to dwell

among you in the world.

My garb was not of the flesh,

so I might dwell among you in the world.

I arose and stood,

I settled upon the diverter, Truth,

40 and I say,

“Blessed is he, and again blessed is he

who takes care of himself.

Whoever takes care of himself,

there is none like him in the world!”

I say, “How troubled I am, about my disciples 45 They despise the pearls,

who live in this generation! and make flaws and imperfections in me.824

How troubled I am, about my disciples

who live in that generation!

Spirit unleashes and lets loose upon them

impurity and menstruation,

and hurls them down825 to darkness’ gates. How troubled I am, about my disciples 50 Spirit unleashes and lets loose upon them

who are held captive in Spirit’s captivity! waves of adultery, prostitution, and fornication,

and hurls them down to darkness’ gates. How troubled I am about my children, the righteous elect! Everyone who, in the demon826 Bezbat’s year,

sets a turban upon his head

is worth ages and generations to me,827

worth more than a thousand828 to me!829

55 When he departs from his body,

he will be set among light’s excellencies.

Anyone who, in the demon830 Bezbat’s year,

has the white banner, the call, and the proclamation,

and brings splendid banners out to the white Jordan,

they will go towards him from light’s place.

Everyone who calls Manda d’Heyyi to himself,

I, Manda d’Heyyi, will be a helper for him.

My chosen ones, 60

when you see Olympian feasts,831

put your mind to the test or they will change you.

because the First Age

was entirely our families,

the Second Age

was entirely our families,

the Third Age

was entirely our families,

823 B “I am unable.” 824 GHIJ “in it.” 825 B “and raises them up.” 826 I “witness.” 827 GHJ “to him.” 828 BGJ “the world.” 829 BGHJ “to him.” 830 I “witness.” 831 Literally “the é . k u r offerings.” The é . k u r, Sumerian for ‘mountain house,’ was the head temple of Nippur and the place where the gods assembled according to Mesopotamian tradition.

‫‪248 | Text‬‬

‫‪65‬‬

‫ࡃࡀࡓࡀ ࡀࡓࡁࡉࡀࡉࡀ ࡄࡃࡀ‬ ‫ࡄࡀࡆࡉࡍ ࡃࡓࡀࡔࡀ ࡀࡊࡎࡉࡀ‬ ‫ࡍࡀࡐࡒ ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡉࡑࡕࡇ ࡅࡉࡍࡔࡉࡌࡇ‬ ‫ࡅࡊࡋࡌࡀࡍ ࡖࡋࡀࡉࡍࡉࡑࡕࡇ ࡅࡋࡀࡉࡍࡔࡉࡌࡇ‬ ‫ࡅࡑࡕ ࡅࡔࡅࡌࡀ ࡁࡄࡉࡓࡀࡉ‬

‫ࡅࡊࡋࡇ ࡁࡉࡔࡅࡕࡀ ࡄࡅࡀ ࡌࡉࡇࡍ ࡁࡉࡔࡅࡕࡀ‬ ‫ࡌࡍ ࡅࡐࡌࡀࡉ ࡃࡉࡋࡉࡀ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ‬ ‫ࡌࡊࡀ ࡕࡓࡉࡋࡑࡇ ࡃࡅࡕࡊࡀ‬ ‫ࡌࡊࡀ ࡀࡊࡀࡑࡋࡇ ࡁࡀࡕࡀࡓ ࡄࡔࡅࡊ‬ ‫ࡅࡀࡎࡉࡒ ‖ ࡔࡅࡓࡁࡀࡕࡅࡊࡍ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫]‪[202‬‬

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‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡌࡉࡄࡃࡉࡀ ࡌࡊࡀ ࡄࡀࡃࡉࡀࡍ‬ ‫ࡌࡉࡄࡃࡉࡀ ࡌࡊࡀ ࡄࡀࡃࡉࡀࡍ ࡋࡁࡀࡁ‬ ‫ࡌࡊࡀ ࡏࡆࡀࡋ ࡅࡌࡊࡀ ࡏࡔࡀࡐࡋ‬ ‫ࡌࡊࡀ ࡏࡉࡀࡄࡍࡀࡓ ࡏࡅࡕࡓࡉࡀ‬ ‫ࡀࡀࡍ ࡌࡊࡀ ࡄࡀࡃࡉࡀࡍ‬ ‫ࡌࡊࡀ ࡄࡀࡃࡉࡀࡍ ࡁࡏࡁࡉࡃࡀࡕࡀ‬ ‫ࡀࡀࡍ ࡏࡌࡊࡀ ࡏࡉࡀࡄࡍࡀ ࡏࡋ ࡋࡉࡁࡀࡉ‬ ‫ࡌࡊࡀ ࡀࡉࡕࡉࡋࡅࡍ ࡄࡀࡉࡋࡀ ࡏࡋ ࡏࡅࡕࡓࡉࡀ‬ ‫ࡌࡊࡀ ࡁࡊࡅࡔ ࡎࡀࡄࡓࡉࡀ‬ ‫ࡌࡍ ࡀࡁࡀࡕࡅࡓ ࡓࡀࡌࡀ‬ ‫ࡀࡀࡍ ࡌࡊࡀ ࡏࡃࡓࡀ‬ ‫ࡌࡊࡀ ࡏࡔࡉࡃࡉࡇ ࡋࡄࡀࡁࡔࡀࡁࡀ‬ ‫ࡅࡌࡊࡀ ࡏࡔࡉࡃࡉࡇ ࡋࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ‬ ‫ࡖࡋࡉࡕࡁࡇ ࡁࡉࡕ ࡌࡀࡎࡊࡉࡀ‬ ‫ࡅࡏࡋ ࡉࡍࡓࡀ ࡀࡍࡉࡋࡉࡅࡍࡍ‬ ‫ࡌࡊࡀ ࡏࡆࡓࡀ ࡅࡌࡊࡀ ࡏࡄࡀࡑࡃ‬

‫ࡀࡊࡀࡑࡕ ࡅࡀࡊࡓࡉࡀࡋࡉࡀ ࡁࡂࡀࡅࡇ ࡖࡃࡅࡓ ࡁࡉࡔࡉࡀ‬ ‫ࡏࡁࡉࡃࡀࡕࡀ ࡖࡀࡁࡃࡉࡕ ࡁࡂࡀࡅࡇ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ‬ ‫ࡁࡂࡀࡅࡀࡉࡄࡅࡍ ࡖࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡉࡀ‬ ‫ࡅࡌࡊࡀ ࡏࡉࡀࡎࡉࡒ ࡂࡉࡆࡍࡀ ࡋࡁࡉࡕ ࡓࡅࡓࡁࡉࡀ‬ ‫ࡅࡉࡍࡔࡌࡀࡕ ࡌࡎࡀࡉࡊࡀࡍࡋࡇ ࡋࡀࡁ‬ ‫ࡖࡏࡁࡃࡉࡕ ࡏࡋ ࡀࡉࡍࡉࡀ ࡅࡃࡉࡓࡃࡒࡉࡀ‬ ‫ࡅࡌࡊࡀ ࡕࡉࡓࡀࡕࡀ ࡏࡔࡃࡅࡊ‬ ‫ࡅࡏࡌࡓࡀ ࡋࡓࡅࡓࡁࡀࡉࡍࡀ ࡁࡀࡋࡌࡀ‬ ‫ࡅࡌࡊࡀ ࡏࡂࡈࡀࡋ ࡌࡀࡓࡃࡉࡀ‬ ‫ࡌࡀࡍ ࡌࡉࡀࡍࡉࡅࡊࡍ ࡉࡍࡀࡐࡓࡒࡅࡍ‬ ‫ࡅࡌࡊࡀ ‖ ࡏࡎࡁࡅࡋ ࡏࡁࡉࡃࡀࡕࡀ ࡁࡀࡑࡅࡓࡀࡉ‬ ‫ࡅࡌࡊࡀ ࡏࡓࡉࡃࡇࡐ‬ ‫ࡌࡊࡀ ࡀࡉࡕࡉࡋࡇ ࡄࡀࡉࡋࡀ ࡅࡔࡓࡀࡓࡀ‬ ‫ࡌࡊࡀ ࡏࡁࡊࡅࡔ ࡏࡅࡔࡀࡉࡍࡀ‬ ‫ࡌࡊࡀ ࡏࡓࡊࡀࡁ ࡌࡊࡀ ࡏࡔࡃࡉࡀ ࡁࡀࡆࡉࡓࡀ ࡁࡀࡋࡌࡀ‬ ‫ࡌࡊࡀ ࡏࡀࡐࡋࡀࡂ ࡋࡐࡅࡂࡕࡀ ࡌࡍ ࡀࡅࡃࡉࡀ‬

‫]‪[203‬‬

‫‪:ࡍࡌ | I ࡀࡔࡁࡀࡓࡃ :ࡀࡔࡀࡓࡃ 65 H ࡀࡕࡅࡔࡉࡁ ࡍࡇࡉࡌ ࡀࡅࡄ; I ࡀࡕࡅࡔࡉࡁ ࡀࡅࡄ; J ࡀࡕࡅࡔࡉࡁ ࡀࡅࡄ :2ࡀࡕࡅࡔࡉࡁ | C ࡀࡕࡔࡉࡁ :1ࡀࡕࡅࡔࡉࡁ | BD ࡀࡉࡀࡁࡓࡀ; C ࡀࡉࡉࡀࡁࡓࡀ :ࡀࡉࡀࡉࡁࡓࡀ 64‬‬

‫ࡖࡌࡍ ‪ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 67 AD ࡇࡑࡋࡉࡓࡕࡖ; C ࡇࡑࡋࡉࡓࡕࡀࡖ; H ࡇࡑࡋࡀࡓࡕ; J ࡀࡉࡑࡋࡀࡓࡕ :ࡇࡑࡋࡉࡓࡕ | G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 66 ACD ࡖ ࡉࡀࡌࡐࡅ :ࡀࡉࡋࡉࡃ ࡉࡀࡌࡐࡅ | ACD ࡍࡌࡖ; I‬‬ ‫ࡌࡀࡍ ‪:ࡍࡊࡅࡕࡀࡁࡓࡅࡔ | BGHJ ࡒࡀࡎࡅ; I ࡒࡉࡎࡀࡅ :ࡒࡉࡎࡀࡅ | BD ࡀࡕࡑࡅ :ࡕࡑࡅ 68 BGJ ࡇࡋࡑࡀࡊ :ࡇࡋࡑࡀࡊࡀ | I ࡇࡌࡉࡔࡍࡉࡀࡋࡅ; J ࡇࡌࡅࡔࡍࡉࡀࡋࡅ :ࡇࡌࡉࡔࡍࡉࡀࡋࡅ | G‬‬ ‫ࡔࡅࡓࡁࡕࡀࡉࡅࡊࡍ ‪:ࡕࡉࡃࡁࡀࡖ | AC ࡓࡀࡁࡋࡀ; D ࡓࡀࡁࡋ :ࡁࡀࡁࡋ 2 J ࡇࡋࡀࡓࡁࡊࡀࡅ :ࡀࡉࡋࡀࡉࡓࡊࡀࡅ | B ࡕࡑࡀࡊ :ࡕࡑࡀࡊࡀ 1 C ࡍࡊࡉࡀࡆࡅ; I ࡍࡊࡉࡀࡆࡅ :ࡍࡊࡉࡀࡆ | C ࡍࡉࡉࡀࡕࡔࡌ :ࡍࡉࡉࡀࡕࡔࡉࡌ 69 H‬‬ ‫ࡖࡏࡁࡃࡉࡕ ‪ࡕࡀࡌࡔࡍࡉࡅ 6–5 >ACD; BI ࡒࡀࡎࡀࡉࡏ :ࡒࡉࡎࡀࡉࡏ | GJ ࡀࡊࡌ :ࡀࡊࡌࡅ 4 BDG ࡋࡐࡉࡔࡏ; H ࡋࡐࡀࡔ; J ࡋࡐࡉࡔ :ࡋࡐࡀࡔࡏ | ACJ ࡋࡉࡆࡏ :ࡋࡀࡆࡏ | >B :ࡀࡊࡌ 3 ACDI‬‬ ‫ࡌࡎࡀࡉࡊࡀࡍࡋࡇ ࡋࡀࡁ ࡌࡊࡀ ࡄࡀࡃࡉࡀࡍ‪I ࡀࡉࡒࡃࡓࡉࡃ ࡋࡏࡅ :ࡀࡉࡒࡃࡓࡉࡃࡅ | B ࡕࡉࡃࡁࡏ :ࡕࡉࡃࡁࡏࡖ | J ࡀࡕࡀࡃࡁࡏࡁ :ࡀࡕࡀࡃࡉࡁࡏࡁ 6 H ࡁࡀࡁࡋ :ࡁࡀࡋ | G ࡇࡋࡍࡀࡀࡊࡉࡀࡎࡌ :ࡇࡋࡍࡀࡊࡉࡀࡎࡌ 5 >ACD :‬‬ ‫;ࡅࡏࡋ ࡃࡉࡓࡃࡒࡉࡀ ‪ࡀࡊࡌ ࡉࡀࡁࡉࡋࡋ ࡍࡇࡀࡉࡏ ࡀࡊࡌ; H ࡀࡊࡌ ࡉࡀࡁࡉࡋࡋ ࡇࡍࡄࡀࡉࡏ ࡀࡊࡌ; I ࡀࡊࡌࡅ ࡉࡀࡁࡉࡋ ࡋࡏ ࡇࡍࡄࡀࡉࡏ ࡀࡊࡌ; J ࡀࡊࡌ ࡀࡉࡁࡋࡉࡋ ࡇࡍࡄࡀࡉࡏ ࡀࡊࡌ :ࡀࡊࡌࡅ ࡉࡀࡁࡉࡋ ࡋࡏ ࡀࡍࡄࡀࡉࡏ ࡀࡊࡌࡏ 7 ACD‬‬ ‫‪:ࡀࡊࡌ 9 H ࡀࡍࡉࡀࡁࡓࡅࡀࡓࡋ :ࡀࡍࡉࡀࡁࡓࡅࡓࡋ | B ࡀࡓࡌࡅࡏࡅ :ࡀࡓࡌࡏࡅ | HJ ࡀࡉࡓࡕࡅࡏࡋ; I ࡀࡉࡓࡕࡅࡏࡋࡏ :ࡀࡉࡓࡕࡅࡏ ࡋࡏ | ACD ࡍࡅࡋࡉࡕࡏ :ࡍࡅࡋࡉࡕࡉࡀ 8 B ࡀࡊࡌ ࡀࡉࡁࡋࡉࡋ ࡀࡉࡍࡄࡀࡉࡏ ࡀࡊࡌ; G‬‬ ‫ࡗ ‪BGH ࡋࡅࡁࡎ; J ࡋࡀࡁࡎ :ࡋࡅࡁࡎࡏ | BH ࡀࡓࡃ; G ࡀࡓࡀࡃ; J ࡀࡓࡀࡃࡖ :ࡀࡓࡃࡏ 11 GHI ࡍࡀࡒࡓࡐࡀࡍࡉ :ࡍࡅࡒࡓࡐࡀࡍࡉ 10 ACDJ ࡋࡀࡈࡂ :ࡋࡀࡈࡂࡏ | H ࡔࡉࡊࡁ :ࡔࡅࡊࡁ | AC‬‬ ‫ࡏࡁࡉࡃࡀࡕࡀ‪:ࡇࡉࡃࡉࡔࡏ 13 BGH ࡀࡁࡀࡔࡁࡀࡄ ࡋࡏ :ࡀࡁࡀࡔࡁࡀࡄࡋ | ACD ࡀࡉࡃࡔ; GHJ ࡇࡉࡉࡃࡉࡔࡏ :ࡇࡉࡃࡉࡔࡏ | G ࡀࡊࡌࡅ :ࡀࡊࡌ 12 J ࡉࡀࡓࡅࡑࡀࡁࡖ :ࡉࡀࡓࡅࡑࡀࡁ | ACD ࡀࡕࡀࡃࡉࡁࡏࡅ :‬‬ ‫ࡏࡔࡉࡃࡉࡉࡇ ‪I ࡀࡍࡉࡀࡔࡅࡏ :ࡀࡍࡉࡀࡔࡅࡏ | H ࡔࡉࡊࡁࡏ; J ࡔࡅࡊࡁࡏ :ࡔࡅࡊࡁࡏ | H ࡀࡊࡌࡏ :ࡀࡊࡌ | ACD ࡇࡁࡕࡉࡋ; J ࡀࡉࡁࡕࡉࡋࡖ :ࡇࡁࡕࡉࡋࡖ 14 ACD ࡇࡋࡉࡕࡏ :ࡇࡋࡉࡕࡉࡀ | J ࡀࡊࡌࡅ :ࡀࡊࡌ | HJ‬‬ ‫;ࡏࡅࡔࡉࡍࡀ ‪HJ ࡀࡓࡆ; I ࡀࡓࡆࡏ :ࡀࡓࡆࡏ 16 GHIJ ࡀࡊࡌࡅ :2ࡀࡊࡌ | AC ࡁࡀࡊࡃࡏ; B ࡓࡀࡊࡁࡏ; D ࡁࡉࡊࡓࡏ; J ࡁࡀࡓࡊࡀࡏ :ࡁࡀࡊࡓࡏ | ABCD ࡀࡃࡍࡉ ࡋࡏࡅ; J ࡀࡃࡍࡉࡋࡅ :ࡀࡓࡍࡉ ࡋࡏࡅ 15 G‬‬ ‫ࡏࡄࡀࡑࡃ‪B ࡇࡃࡅࡀ :ࡀࡉࡃࡅࡀ | J ࡀࡕࡂࡅࡐࡋࡏ :ࡀࡕࡂࡅࡐࡋ | H ࡂࡀࡐࡋࡏ :ࡂࡀࡋࡐࡀࡏ | GHIJ ࡀࡊࡌࡅ :2ࡀࡊࡌ | BGHI ࡃࡑࡀࡄ; J ࡃࡑࡅࡄ :‬‬

Translation | 249

54:64 – 55:16

the Fourth Age is one

that is entirely evil, from which evil proceeds.

65 This is the secret teaching

that comes from my mouth, Splendid Hibel.832

Everyone who hears and heeds it—

how established will he be in his place!

Everyone who neither hears nor heeds it—

how afflicted will he be in darkness’ place!

Hear and heed, my chosen ones,

and raise your families to light’s place.”833

The triumphant Life speaks,

and the man who went here triumphs!

In the name of the Great Life,

may the sublime light be magnified!

55. “How can I rejoice?

It pains me to rejoice in the abode of the wicked!

How can my heart rejoice

at the things I have done within this world?

How long shall I go, and how shall I sink

into all the worlds?

How long shall I enlighten the excellencies,

and lift834 treasure to the Mighty’s house?

5 How can I rejoice,

10

while my soul is yearning for my father?

How can I rejoice at the things

I have done for the poor and the youth?

How long can I calm my heart,

and how long can I settle my guts?835

How long can I empower the excellencies,

and bring 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 save me,

from Abator on high?

How long can I bear the things

being done to me personally?836

How long am I to reject Sunday,

to drive him away,

How long am I to reject this world?

How long am I to bring the power and truth,

that are lacking in the customs house?

How long am I hold down the studs,

15 and bring them to the yoke?837

How long am I to reap and sow,

832 833 834 835 836 837 838

How long am I to plow838 and sow seed in the world? and how long am I to divide the mortals?

Note the change in narrator, from Manda d’Heyyi to Splendid Hibel. Based on the variants from ACD. BGHIJ have “and rise up, your families to light’s place.” ACD are missing “and lift.” This word can mean both “bowels” and “conscience.” Literally “on my neck.” ABCD have “bring them to trembling (?).” AC “write,” B “triumph.”

250 | Text

ࡋࡀࡔࡀࡁࡏࡅ ࡀࡉࡃࡔࡏ ࡀࡉࡃࡅࡃࡁ ࡀࡉࡊࡋࡀࡎࡅ ࡀࡌࡋࡀࡁ ࡍࡀࡉࡃ ࡍࡀࡃࡍࡉ ࡓࡅࡕࡀࡁࡀ ࡀࡊࡌࡅ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡁ ࡇࡓࡆࡂࡀࡉࡏ ࡀࡊࡌࡅ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡁ ࡍࡉࡓࡉࡀࡃࡖ ࡍࡅࡄࡉࡀࡅࡀࡂࡁ ࡍࡉࡎࡅ ࡀࡉࡌࡅࡉ ࡍࡉࡕࡀࡋࡕࡋ ࡀࡌࡋࡀࡅ

[204]

[205]

ࡀࡌࡋࡀࡁ ࡀࡉࡓࡔ ࡍࡀࡅࡈࡅ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡋ ࡍࡐࡀࡒࡉࡆࡍࡉ ࡀࡊࡌࡅ ࡀࡉࡌࡄࡀࡕ ࡀࡉࡌࡁ ࡀࡉࡃࡔࡏࡅ ࡍࡅࡋࡁࡉࡎࡍࡉ ࡀࡊࡌ ࡀࡕࡅࡔࡉࡁࡅ ࡀࡐࡉࡍࡅࡅࡈࡅ ࡀࡉࡃࡅࡀࡋ ࡁࡀࡄࡏ ࡀࡕࡀࡍࡉࡀࡂࡓࡀࡌ ࡀࡊࡌࡅ ࡀࡐࡉࡃࡀࡓࡌࡅ ࡀࡉࡍࡉࡀ ࡒࡀࡎࡀࡉࡏࡅ ࡀࡉࡃࡅࡀࡋ ࡀࡓࡀࡁࡀࡄ ࡀࡉࡔࡁࡋࡀࡉࡏ ࡀࡊࡌࡅ ࡀࡌࡋࡀࡖ ࡀࡉࡁࡍࡀࡀࡂࡅ ࡀࡉࡓࡀࡉࡀࡂࡁ ࡀࡌࡋࡀࡁ ࡀࡉࡓࡉࡀࡃࡖ ࡀࡉࡁࡀࡃࡊࡀࡅ ࡀࡉࡔࡉࡁࡋ ࡍࡅࡋࡈࡉࡂࡍࡉ ࡀࡊࡌ ࡀࡉࡃࡀࡃࡄ ࡍࡍࡅࡉࡄࡅ ࡐࡀࡀࡕࡍࡉ ࡁࡅࡉࡊࡀࡖ ࡉࡀࡁࡉࡋࡅ ࡀࡌࡋࡀ ࡍࡌ ࡉࡀࡕࡉࡋࡉࡎ ࡋࡏ ࡇࡎࡊࡉࡏࡅ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡋࡉࡋࡀࡌ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡁ ࡐࡀࡃࡀࡓࡉࡕ ࡀࡊࡌࡅ ࡀࡉࡔࡉࡁࡖ ࡍࡇࡁ ࡀࡉࡃࡁࡀࡖ

ࡀࡉࡔࡉࡁࡋ ࡓࡀࡊࡁࡏ ࡀࡊࡌ ࡀࡍࡉࡀࡆࡅࡌ ࡋࡀࡒࡍࡉ ࡀࡊࡌ ࡔࡉࡌࡀࡔࡋ ࡇࡉࡉࡄࡉࡌࡏ ࡀࡊࡌ ࡀࡒࡃࡉࡆ ࡀࡉࡓࡉࡄࡁࡋ ࡇࡒࡓࡐࡀࡏ ࡀࡊࡌ ࡀࡕࡀࡓࡀࡈࡀࡌ ࡀࡉࡄࡉࡌࡏ ࡀࡊࡌ ࡍࡉࡕࡀࡋࡕ ࡍࡌ ࡀࡉࡃࡔࡏ ࡀࡊࡌ ࡇࡉࡃࡉࡔࡏ ࡍࡀࡕࡄࡀࡓࡖ ࡀࡉࡃࡅࡃࡁ ࡀࡕࡅࡓࡆࡀࡌ ࡋࡏ ࡀࡋࡁࡀࡒࡌ ࡀࡊࡌ ࡀࡕࡍࡀࡐࡉࡎ ‖ ࡍࡅࡐࡋࡉࡔࡍࡉ ࡀࡊࡌ ࡀࡉࡉࡄ ࡀࡉࡌ ࡋࡊࡀࡏ ࡀࡊࡌ ࡀࡉࡓࡕࡅࡏ ࡍࡅࡓࡉࡃࡍࡉ ࡀࡊࡌ ࡀࡍࡂࡉࡕ ࡀࡊࡌࡅ ࡊࡅࡔࡄࡉࡕ ࡀࡊࡌ ࡉࡀࡕࡉࡋࡎࡁ ࡇࡁࡉࡋࡕ ࡀࡊࡌ ࡀࡉࡓࡅࡈ ࡀࡉࡄࡉࡌࡏ ࡀࡊࡌ ࡀࡉࡓࡅࡁࡀࡒࡅ ࡀࡕࡀࡉࡓࡉࡃࡉࡔ ࡀࡉࡃࡔࡏ ࡀࡊࡌ ࡓࡀࡊࡁ ࡀࡊࡌࡅ ࡋࡀࡈࡂࡏ ࡀࡊࡌࡅ ࡀࡉࡄࡉࡌࡏ ࡀࡊࡌ ࡀࡋࡅࡓࡀࡌ ࡍࡅࡋࡉࡃࡔࡏ ࡀࡊࡌࡏ ࡀࡓࡂࡉࡕ ࡀࡉࡓࡕࡔࡍࡉ ࡕࡀࡌࡉࡋ ࡋࡉࡁࡉࡕ ࡋࡅࡈࡁࡉࡕ ࡕࡀࡌࡏࡋ ࡀࡅࡉࡆ ‖ ࡋࡉࡁࡉࡄ ࡓࡀࡌࡀ ࡍࡉࡆࡀࡄ ࡗ ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄ ࡋࡀࡊࡔࡀࡕࡉࡕ ࡀࡊࡌ ࡀࡕࡀࡃࡉࡁࡏ ࡍࡅࡄࡋࡊࡅ ࡍࡌ ࡊࡀࡏࡖ ࡅࡄࡀࡌ ࡊࡀࡋࡉࡃ ࡊࡀࡓࡅࡑࡀࡁ

HJ ࡋࡉࡔࡁࡏࡅ :ࡋࡀࡔࡀࡁࡏࡅ 17 ACD ࡀࡊࡌ :ࡀࡊࡌࡅ ࡀࡍࡉࡀࡆࡅࡌ ࡋࡀࡒࡍࡉ ࡀࡊࡌ ࡋࡀࡔࡀࡁࡏࡅ ࡀࡉࡃࡔࡏ 18–17 ACD ࡀࡉࡃࡅࡃࡁࡅ :ࡀࡉࡃࡅࡃࡁ | H ࡓࡀࡊࡁ :ࡓࡀࡊࡁࡏ | B ࡀࡊࡌࡏ; J ࡀࡊࡌࡅ :ࡀࡊࡌ 17 ࡇࡃࡒࡐࡀࡏ; J ࡀࡉࡓࡉࡄࡁࡋ ࡒࡉࡓࡐࡀࡏ :ࡀࡉࡓࡉࡄࡁࡋ ࡇࡒࡓࡐࡀࡏ 20 BH ࡇࡓࡆࡉࡂࡀࡉࡏ :ࡇࡓࡆࡂࡀࡉࡏ | B ࡇࡉࡄࡉࡌࡏ; J ࡇࡉࡉࡄࡀࡌࡏ :ࡇࡉࡉࡄࡉࡌࡏ 19 GHI ࡋࡀࡒࡕࡍࡉ :ࡋࡀࡒࡍࡉ 18 G ࡋࡉࡔࡀࡁࡏࡅ; J ࡀࡊࡌࡅ :ࡀࡊࡌ 22 IJ ࡀࡕࡀࡓࡀࡈࡀࡌࡋ :ࡀࡕࡀࡓࡀࡈࡀࡌ | ACD ࡇࡄࡉࡌࡏ; BH ࡇࡉࡄࡉࡌࡏ; G ࡀࡉࡄࡌࡏ; IJ ࡀࡉࡉࡄࡉࡌࡏ :ࡀࡉࡄࡉࡌࡏ 21 GH ࡀࡉࡓࡉࡀࡃࡖ :ࡍࡉࡓࡉࡀࡃࡖ | ACDI ࡀࡉࡓࡉࡄࡁ ࡋࡏ ACD ࡇࡃࡉࡔࡏ; H ࡇࡉࡉࡃࡉࡔࡏ; J ࡍࡅࡐࡋࡉࡔࡍࡉ ࡀࡊࡌ ࡀࡌࡋࡀࡁ ࡇࡉࡃࡉࡔࡏ :ࡇࡉࡃࡉࡔࡏ 23 >BGHJ; I ࡀࡉࡌࡅࡉ :ࡀࡉࡌࡅࡉ | AC ࡍࡉࡕࡀࡋࡕࡀ :ࡍࡉࡕࡀࡋࡕ | AC ࡀࡉࡃࡉࡔࡏ; H ࡀࡉࡃࡔ :ࡀࡉࡃࡔࡏ ࡋࡏ; J ࡀࡕࡅࡓࡆࡀࡌ :ࡍࡀࡅࡈࡅ … ࡋࡏ | B ࡀࡊࡌࡅ :ࡀࡊࡌ | GH ࡀࡉࡃࡔࡏ; I ࡀࡉࡃࡔ; J ࡀࡉࡃࡉࡔࡏ :ࡀࡊࡌ | BGH ࡀࡕࡅࡓࡆࡀࡌࡋ; I ࡀࡕࡅࡓࡆࡀࡌ ࡋࡏ; J ࡀࡕࡅࡓࡆࡀࡌ :ࡀࡕࡅࡓࡆࡀࡌ ࡋࡏ | B ࡀࡊࡌࡅ :ࡀࡊࡌ 24 J ࡀࡊࡌࡏ :ࡀࡊࡌ 26 ACDI ࡍࡐࡅࡒࡉࡆࡍࡉ :ࡍࡐࡀࡒࡉࡆࡍࡉ | B ࡀࡍࡕࡐࡉࡎ; J ࡀࡕࡍࡀࡐࡉࡎࡋ :ࡀࡕࡍࡀࡐࡉࡎ 25 GH ࡀࡉࡃࡔࡏ; I ࡀࡉࡃࡔ; J ࡀࡉࡃࡉࡔࡏ :ࡀࡉࡓࡔ | BGH ࡀࡕࡅࡓࡆࡀࡌࡋ; I ࡀࡕࡅࡓࡆࡀࡌ BJ ࡀࡊࡌࡅ :2ࡀࡊࡌ | GHJ ࡀࡐࡉࡍࡅࡈࡖ :ࡀࡐࡉࡍࡅࡅࡈࡅ | B ࡍࡅࡓࡀࡃࡍࡉ; J ࡍࡅࡓࡃࡍࡉ :ࡍࡅࡓࡉࡃࡍࡉ | J ࡀࡊࡌࡅ :1ࡀࡊࡌ 27 J ࡀࡉࡀࡌࡁ :ࡀࡉࡌࡁ | AC ࡀࡉࡃࡉࡔࡏ; D ࡀࡉࡃࡔࡏ; J ࡀࡉࡃࡔࡅ :ࡀࡉࡃࡔࡏࡅ ࡉࡀࡕࡉࡋࡉࡎࡁ :ࡉࡀࡕࡉࡋࡎࡁ | AC ࡇࡁࡉࡋࡕࡀ :ࡇࡁࡉࡋࡕ 29 G ࡀࡉࡃࡁࡀࡋ :ࡀࡉࡃࡅࡀࡋ | AC ࡍࡀࡂࡉࡕ :ࡀࡍࡂࡉࡕ | GH ࡔࡅࡄࡉࡕ :ࡊࡅࡔࡄࡉࡕ | H ࡀࡊࡌࡅ :ࡀࡊࡌ 28 J ࡍࡅࡋࡁࡉࡎࡍࡀ :ࡍࡅࡋࡁࡉࡎࡍࡉ :ࡀࡕࡀࡉࡓࡉࡃࡉࡔ | GHJ ࡀࡉࡉࡃࡉࡔࡏ; I ࡀࡉࡃࡉࡔࡏ :ࡀࡉࡃࡔࡏ 31 BGHJ ࡇࡉࡉࡄࡉࡌࡏ :ࡀࡉࡄࡉࡌࡏ 30 ACD ࡀࡉࡍࡉࡉࡀ :ࡀࡉࡍࡉࡀ | B ࡒࡀࡎࡀࡉࡏ; GHJ ࡒࡉࡎࡀࡉࡏ :ࡒࡀࡎࡀࡉࡏࡅ | GHIJ :ࡓࡀࡊࡁ | ACD ࡀࡊࡌ :2ࡀࡊࡌࡅ | BDHJ ࡋࡀࡈࡂ; I ࡋࡀࡈࡂࡏ :ࡋࡀࡈࡂࡏ | GH ࡀࡉࡄࡌࡏ; J ࡀࡉࡉࡄࡉࡌࡏ :ࡀࡉࡄࡉࡌࡏ 32 B ࡀࡕࡀࡉࡓࡉࡔ; D ࡀࡕࡀࡉࡓࡀࡃࡉࡔ; H ࡀࡕࡀࡉࡓࡉࡃࡀࡔ; J ࡀࡕࡀࡓࡀࡃࡀࡔ IJ ࡕࡀࡌࡏࡋ :ࡕࡀࡌࡉࡋ 34 B ࡀࡊࡌࡅ; I ࡀࡊࡌ; >J :ࡀࡊࡌ | GHJ ࡍࡍࡅࡉࡄࡖ :ࡍࡍࡅࡉࡄࡅ | J ࡍࡅࡋࡉࡃࡔ :ࡍࡅࡋࡉࡃࡔࡏ | ACDI ࡀࡊࡌࡏ :ࡀࡊࡌࡏ 33 ACDI ࡍࡉࡓࡉࡀࡃࡖ :ࡀࡉࡓࡉࡀࡃࡖ | GH ࡓࡀࡊࡁࡏ H ࡕࡀࡌࡋࡏ ࡋࡏ :ࡕࡀࡌࡏࡋ 35 BGH ࡍࡐࡀࡀࡕࡍࡉ :ࡐࡀࡀࡕࡍࡉ | BD ࡁࡉࡉࡊࡀࡖ :ࡁࡅࡉࡊࡀࡖ | J ࡉࡀࡁࡉࡋ :ࡉࡀࡁࡉࡋࡅ | AC ࡀࡉࡓࡉࡔࡍࡉ; D ࡀࡉࡓࡔࡍࡉ :ࡀࡉࡓࡕࡔࡍࡉ | BGH ࡕࡀࡌࡏ ࡋࡏ; ࡗ 36 BHI ࡀࡉࡌࡋࡀ :ࡀࡌࡋࡀ | ACD ࡉࡀࡕࡉࡋࡎࡉࡋ; I ࡉࡀࡕࡉࡋࡉࡎࡋࡏ; J ࡉࡀࡕࡉࡋࡉࡎࡋ :ࡉࡀࡕࡉࡋࡉࡎ ࡋࡏ | GIJ ࡀࡉࡎࡊࡉࡏࡅ; H ࡀࡉࡊࡎࡏࡅ :ࡇࡎࡊࡉࡏࡅ | AC ࡋࡅࡈࡅࡁࡍࡉ; D ࡋࡅࡈࡁࡍࡉ :ࡋࡅࡈࡁࡉࡕ :ࡀࡊࡌࡅ ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄ ࡋࡀࡊࡔࡀࡕࡉࡕ 37 >ACD :ࡋࡉࡋࡀࡌ | H ࡀࡅࡉࡆࡋࡉࡁࡉࡄ :ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄ | :ࡍࡉࡆࡀࡄ | GH ࡍࡉࡆࡉࡀࡄ ࡗ; I ࡍࡉࡆࡉࡀࡄ ࡗ ࡍࡉࡆࡀࡄ ࡗ; J ࡍࡉࡆࡉࡀࡄ ࡗ ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡀࡄ J ࡀࡉࡔࡉࡁ :ࡀࡉࡔࡉࡁࡖ | C ࡍࡇࡁࡀ; HJ ࡀࡍࡉࡁ :ࡍࡇࡁ | H ࡍࡉࡄࡋࡊࡅ :ࡍࡅࡄࡋࡊࡅ 38 J ࡐࡀࡃࡀࡓࡕࡉࡕ :ࡐࡀࡃࡀࡓࡉࡕ | >ACD; H ࡀࡊࡌࡅ ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄ ࡋࡀࡊࡔࡀࡕࡀࡕ; J ࡀࡊࡌࡅ ࡋࡉࡁࡉࡄ ࡋࡀࡊࡔࡀࡕࡉࡕ ACDJ ࡊࡀࡏ; I ࡊࡀࡏࡖ :ࡊࡀࡏࡖ | C ࡊࡀࡓࡅࡑࡀࡁࡀ :ࡊࡀࡓࡅࡑࡀࡁ 39 G ࡀࡔࡉࡁࡖ;

20

25

30

35

Translation | 251

55:17 – 55:39

How long am I to triumph over evil,

and cast fools into cauldrons to boil?839

How long will the scales remain light,840

and how long will Abator judge in this world?

How long am I to beat the sun,

and condemn him in this world?

20 How long am I to free841 the righteous elect

who are living in this world?

How long am I to strike out penitentiaries,

and the Moon within them?

How long am I to put him,

month by month,842

to put him into the seething cauldron? How long will the land accept seed, 25 How long will the ships go down

and yield fruit in the world? and up to light’s place?

How long am I to measure living water843

and pour it into still water?

How long must the excellencies dwell

and endure pollution and wickedness?

How long will it become dark844 and bright

and how long am I to give pearls to mortals?

How long am I to hang on my net,

and raise up the poor and persecuted?

30 How long am I to beat the mountains,

and clothe mortals in darkness?

How long am I to place chains and ropes,

on adulterers and thieves of the world?

How long am I to strike, kill, and triumph,

over the wicked and liars living in the world?

How long am I to make trouble for them,

and how long will they kill each other?

When will the quarrel be resolved,

and when will my heart be healed?

35 When will Earth come to nought,

so that I may hide my fishing net from the world?”

When Splendid Hibel said this,845

Manda d’Heyyi spoke to him, saying:

“How long will you stumble, Splendid Hibel,846

and be persecuted in this world?

Out of all the deeds

that wicked people have done,

what is there, upon your shoulders?847

839 840 841 842 843 844 845 846 847

Line 17b in ACD reads “and fools in cauldrons.” Line 18a is missing from ACD. ACDI “to command.” Literally “from thirty until thirty.” ACD add “days,” and I is emended to reflect the reading in ACD. That is, water that is still flowing from its source. GH “How long will it suffer?” IJ “thus Splendid Hibel said this.” Line 37a is missing from ACD. Literally “neck.”

252 | Text

[206]

ࡌࡀࡒ ࡇࡎࡓࡊࡅ ࡍࡌ ࡑࡐࡀࡍࡏ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌࡋࡅ ࡀࡐࡋࡍࡀ ࡍࡅࡀࡌࡖ ࡀࡓࡅࡑࡀࡁ ࡇࡋࡁࡀࡄࡏ ࡀࡉࡓࡕࡅࡏ ࡍࡌ ࡍࡀࡌࡋ ࡕࡀࡍࡎࡉࡒࡕࡏࡅ ࡕࡀࡓࡀࡓࡀࡑࡈࡏ ࡐࡀࡃࡉࡓ ࡍࡅࡁࡉࡅࡄ ࡍࡀࡀ ࡀࡉࡉࡀࡈࡅࡄࡀࡉࡋ ࡀࡕࡀࡉࡓࡉࡃࡉࡔ ࡕࡉࡋࡔࡉࡄࡅ ࡀࡉࡃࡁࡀ ࡍࡅࡋࡃࡉࡒࡐࡀࡌࡖ ࡋࡊࡅࡖ ࡍࡀࡒࡀࡕ ࡀࡓࡅࡀࡃࡋ ࡊࡀࡅࡔࡄ ࡍࡌ ࡀࡉࡃࡄࡀࡎ ࡇࡁࡉࡌࡒࡀ ࡀࡌࡋࡀࡖ ࡍࡀࡀࡉࡀࡃ ࡇࡕࡉࡅࡀࡔࡅ ࡀࡌࡋࡀࡖ ࡀࡕࡀࡃࡉࡁࡏࡋ ࡇࡕࡈࡉࡋࡀࡔࡅ ࡇࡋࡏ ࡇࡕࡁࡉࡕࡅࡀ ࡓࡅࡕࡀࡁࡀࡋࡅ ࡍࡉࡓࡕ ࡀࡅࡄ ࡀࡉࡃࡄࡀࡎ ࡍࡍࡅࡉࡕࡁࡉࡕࡅࡀ ࡓࡅࡕࡀࡁࡀࡖ ࡇࡕࡀࡅࡋ ࡊࡀࡓࡊࡀࡕࡉࡌ ࡇࡅࡀࡂࡁ ࡀࡕࡀࡌࡔࡍࡉࡖ ࡍࡀࡁࡕࡀࡉ ࡀࡍࡉࡀࡆࡅࡌ ࡋࡏࡅ ࡍࡀࡁࡉࡑࡈࡉࡌ ࡇࡅࡀࡂࡁ ࡀࡕࡀࡌࡔࡍࡉࡖ ࡍࡀࡃࡓࡀࡉ ࡍࡉࡃࡀࡓ ࡀࡉࡌ ࡀࡉࡒࡐࡉࡀࡄࡋࡖ ࡀࡓࡁࡀࡌ ࡀࡕࡀࡌࡔࡍࡉࡖ ࡀࡕࡓࡀࡁࡌࡀࡌ ࡔࡉࡓࡁ ࡔࡉࡓ ࡍࡌ ࡀࡓࡀࡓࡔࡅ ࡀࡋࡉࡀࡄ ࡀࡉࡊࡎࡀࡌ ࡍࡅࡄࡋࡊࡅࡋ ࡇࡕࡁࡉࡕࡅࡀࡅ

[207]

ࡀࡕࡓࡉࡍࡂࡏ ࡀࡉࡓࡃࡀࡋࡃࡅ

ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄ ࡀࡌࡅࡔ ࡍࡉࡆࡉࡀࡄࡖ ࡀࡈࡔࡊࡅࡁ ࡇࡌࡐࡅࡋ ࡇࡕࡄࡐࡉࡅ ࡇࡕࡉࡀࡓࡒ ࡍࡀࡀࡖ ࡋࡉࡁࡉࡕ ࡕࡍࡉࡒࡀࡕࡅ ࡕࡉࡓࡒ ࡍࡀࡀࡖ ࡀࡕࡀࡃࡉࡁࡏ ࡇࡅࡀࡆ ࡀࡅࡀࡄࡅ ࡌࡀࡃࡀࡋ ࡇࡕࡉࡀࡓࡒ ࡗ ࡍࡀࡀ ࡕࡀࡅࡄ ࡇࡕࡒࡐࡉࡀࡌ ࡀࡕࡀࡓࡀࡈࡀࡌ ࡕࡉࡂࡋࡐࡀ ࡍࡀࡀ ࡀࡉࡊࡎࡀࡌ ࡕࡉࡁࡕࡅࡀ ࡀࡓࡄࡅࡏ ࡕࡊࡉࡀࡌ ࡍࡀࡀ ࡓࡅࡕࡀࡁࡀࡖ ࡀࡕࡓࡀࡈࡀࡌࡁ ࡓࡅࡕࡀࡁࡀࡋ ࡇࡕࡉࡕࡀ ࡍࡀࡀ ࡀࡍࡉࡀࡆࡅࡌࡋ ࡇࡕࡁࡉࡕࡅࡀ ‖ ࡍࡀࡀ ࡀࡔࡀࡊࡔ ࡀࡓࡄࡍࡀࡋ ࡇࡕࡉࡀࡓࡒ ࡍࡀࡀ ࡍࡀࡕࡀࡃࡀࡉࡅ ࡍࡀࡕࡀࡃࡀࡋ ࡇࡕࡉࡀࡓࡒ ࡍࡀࡀ ࡍࡍࡅࡉࡕࡁࡑࡀࡍ ࡀࡉࡐࡓࡀࡎ ࡀࡓࡀࡅࡉࡄ ࡀࡓࡐࡉࡋ ࡇࡕࡉࡀࡓࡒ ࡍࡀࡀ ࡍࡀࡉࡓࡐࡀ ࡇࡋࡉࡃ ࡍࡌ ࡀࡉࡌ ࡀࡉࡒࡐࡉࡀࡄࡋ ࡍࡍࡅࡉࡕࡉࡀࡓࡒ ࡍࡀࡀ ࡊࡀࡓࡉࡃࡋ ࡇࡕࡉࡀࡓࡒ ࡍࡀࡀ ࡀࡒࡋࡀࡎ ࡀࡕࡀࡌࡔࡍࡉ ࡍࡅࡄࡋࡊࡅ ࡀࡉࡁࡀࡈࡋ ࡀࡍࡕࡐࡉࡎ ࡕࡉࡅࡀࡔ ࡍࡀࡀ ࡍࡅࡋࡁࡉࡄࡀࡉࡖ ࡓࡅࡕࡀࡁࡀ ࡕࡉࡁࡋ ࡀࡁࡀࡔࡁࡀࡄࡋ ࡇࡕࡉࡕࡉࡀ ࡍࡀࡀ ࡇࡋࡍࡀࡓࡀࡌࡀࡅ ࡐࡉࡋࡄࡍࡉ ࡀࡕࡓࡉࡍࡂࡏ ‖ ࡀࡉࡓࡃࡖ ࡍࡀࡌࡋࡊࡅ

ࡇࡕࡉࡀࡓࡒ 43–42 >ACD :ࡍࡀࡀࡖ 42 J ࡀࡉࡋࡓࡀࡌࡍࡉ :ࡇࡋࡓࡀࡌࡍࡉࡖ 41 GHJ ࡇࡉࡉࡎࡓࡊࡅ :ࡇࡎࡓࡊࡅ | GJ ࡑࡐࡉࡍࡏ :ࡑࡐࡀࡍࡏ | ACD ࡍࡉࡆࡀࡄ ࡗ; I ࡍࡉࡆࡀࡄ ࡗ :ࡍࡉࡆࡉࡀࡄࡖ 40 :ࡇࡋࡁࡀࡄࡏ 43 C ࡍࡀࡀࡖ ࡀࡕࡀࡃࡉࡁࡏ ࡀࡐࡋࡍࡀ ࡅࡄࡀࡌࡖ ࡀࡓࡅࡑࡀࡁ ࡇࡕࡉࡀࡓࡒ; >G; J ࡍࡀࡀࡖ ࡀࡕࡀࡃࡉࡁࡏ ࡀࡐࡋࡍࡀ ࡍࡅࡀࡌࡖ ࡀࡉࡓࡅࡑࡀࡁ ࡇࡕࡉࡀࡓࡒ :ࡍࡀࡀࡖ ࡀࡕࡀࡃࡉࡁࡏ ࡀࡐࡋࡍࡀ ࡍࡅࡀࡌࡖ ࡀࡓࡅࡑࡀࡁ H ࡇࡕࡒࡐࡀࡀࡌ; I ࡇࡕࡒࡐࡀࡀࡌࡅ :ࡇࡕࡒࡐࡉࡀࡌ 45 >B; J ࡕࡉࡍࡎࡀࡒࡕࡏࡅ :ࡕࡀࡍࡎࡉࡒࡕࡏࡅ | BGJ ࡕࡀࡓࡀࡓࡀࡑࡈࡏࡅ :ࡕࡀࡓࡀࡓࡀࡑࡈࡏ | J ࡀࡅࡀࡄࡋࡅ :ࡀࡅࡀࡄࡅ 44 HJ ࡀࡉࡋࡁࡀࡄࡏ BGH ࡀࡉࡉࡀࡈࡅࡄࡀࡉ ࡋࡏ :ࡀࡉࡉࡀࡈࡅࡄࡀࡉࡋ | B ࡀࡕࡀࡉࡓࡉࡔ; D ࡀࡕࡀࡉࡓࡀࡃࡉࡔ :ࡀࡕࡀࡉࡓࡉࡃࡉࡔ 46 HJ ࡍࡅࡁࡀࡅࡄ :ࡍࡅࡁࡉࡅࡄ | ACH ࡕࡀࡅࡄࡀ :ࡕࡀࡅࡄ | ACD ࡇࡕࡒࡐࡉࡀࡌࡅ; B ࡇࡁࡉࡕࡌࡒࡀ; J ࡀࡉࡁࡉࡌࡒࡀ :ࡇࡁࡉࡌࡒࡀ | AC ࡓࡀࡕࡀࡁࡀࡖ :ࡓࡅࡕࡀࡁࡀࡖ 49 A ࡍࡀࡋࡃࡓࡐࡀࡌࡖ; C ࡍࡀࡋࡃࡒࡐࡀࡌ; D ࡍࡀࡋࡃࡒࡐࡀࡌࡖ :ࡍࡅࡋࡃࡉࡒࡐࡀࡌࡖ | ACDI ࡕࡉࡁࡕࡅࡀ :ࡕࡉࡁࡕࡅࡀ 47 :ࡀࡕࡀࡃࡉࡁࡏࡋ | H ࡀࡉࡕࡁࡉࡕࡅࡀ; J ࡇࡕࡁࡉࡕࡏ :ࡇࡕࡁࡉࡕࡅࡀ | >AD :ࡍࡀࡀ 51 GHIJ ࡀࡉࡌࡋࡀࡖ :ࡀࡌࡋࡀࡖ | >J :ࡍࡀࡀࡉࡀࡃ | J ࡇࡕࡉࡅࡔࡅ :ࡇࡕࡉࡅࡀࡔࡅ | J ࡇࡕࡉࡃࡀ :ࡇࡕࡉࡕࡀ | >AD :ࡍࡀࡀ 50 J ࡍࡍࡅࡉࡕࡉࡀࡓࡒ :ࡇࡕࡉࡀࡓࡒ 53 H ࡀࡉࡕࡁࡉࡕࡅࡀ :ࡇࡕࡁࡉࡕࡅࡀ | BGH ࡓࡅࡕࡀࡁࡀ ࡋࡏࡅ :ࡓࡅࡕࡀࡁࡀࡋࡅ | GH ࡔࡀࡊࡔ; J ࡔࡀࡊࡔࡖ :ࡀࡔࡀࡊࡔ 52 ACD ࡀࡕࡀࡃࡉࡁࡏ ࡋࡏ; I ࡀࡕࡀࡃࡉࡁࡏࡋࡏ :ࡊࡀࡓࡊࡀࡕࡉࡌ | H ࡇࡕࡉࡉࡓࡒ :ࡇࡕࡉࡀࡓࡒ 55 J ࡍࡍࡅࡉࡕࡁࡀࡕࡅࡀ :ࡍࡍࡅࡉࡕࡁࡉࡕࡅࡀ | ACDI ࡓࡅࡕࡀࡁࡀ ࡕࡀࡅࡋ :ࡓࡅࡕࡀࡁࡀࡖ ࡇࡕࡀࡅࡋ 54 ACD ࡀࡉࡃࡄࡀࡎ; I ࡀࡅࡄ ࡀࡉࡃࡄࡀࡎ :ࡀࡉࡃࡄࡀࡎ ࡀࡉࡓࡐࡀ ࡀࡉࡋࡉࡃ ࡍࡌࡅ; I ࡀࡍࡉࡀࡆࡅࡌࡋࡏࡅ ࡍࡀࡉࡓࡐࡀ ࡀࡉࡋࡉࡃ ࡍࡌࡅ; J ࡀࡍࡉࡀࡆࡅࡌ ࡀࡉࡓࡐࡉ ࡀࡉࡋࡉࡃ ࡍࡌࡅ :ࡀࡍࡉࡀࡆࡅࡌ ࡋࡏࡅ ࡍࡀࡉࡓࡐࡀ ࡇࡋࡉࡃ ࡍࡌ 56 AC ࡍࡊࡉࡓࡊࡀࡕࡉࡌ; D ࡍࡊࡀࡓࡊࡀࡕࡉࡌ; I ࡍࡊࡀࡓࡊࡀࡕࡉࡌ ࡊࡀࡓࡉࡃࡋ 58 B ࡍࡀࡁࡉࡀࡑࡈࡉࡌ; D ࡍࡉࡁࡉࡀࡑࡈࡉࡌ; J ࡍࡉࡁࡑࡈࡉࡌ :ࡍࡀࡁࡉࡑࡈࡉࡌ | B ࡍࡍࡅࡉࡕࡉࡓࡒ :ࡍࡍࡅࡉࡕࡉࡀࡓࡒ 57 B ࡀࡉࡁࡕࡀࡉ; DJ ࡍࡉࡁࡕࡀࡉ :ࡍࡀࡁࡕࡀࡉ | BGH ࡀࡍࡉࡀࡆࡅࡌࡋࡅ IJ ࡍࡀࡒࡋࡀࡎ :ࡀࡒࡋࡀࡎ | GHJ ࡍࡅࡄࡋࡊࡅࡖ; I ࡍࡉࡄࡋࡊࡅ :ࡍࡅࡄࡋࡊࡅ 59 ACD ࡀࡉࡒࡐࡉࡀࡄ ࡋࡏࡖ ࡀࡊࡉࡓࡉࡃ ࡋࡏ; H ࡀࡉࡒࡐࡉࡀࡄࡋࡖ; I ࡀࡉࡒࡐࡉࡀࡄࡋࡏࡖ ࡀࡊࡉࡓࡉࡃࡋࡏ :ࡀࡉࡒࡐࡉࡀࡄࡋࡖ DJ ࡇࡕࡉࡀࡕࡀ :ࡇࡕࡉࡕࡉࡀ | >ACD :ࡍࡀࡀ 62 AC ࡍࡀࡋࡉࡁࡄࡀࡉࡖ; D ࡍࡀࡋࡁࡉࡄࡀࡉࡖ :ࡍࡅࡋࡁࡉࡄࡀࡉࡖ | C ࡕࡉࡁࡋࡀ :ࡕࡉࡁࡋ 61 ACDI ࡀࡕࡓࡀࡁࡀࡌ :ࡀࡕࡓࡀࡁࡌࡀࡌ | H ࡇࡁࡀࡈࡋ :ࡀࡉࡁࡀࡈࡋ 60 J ࡇࡓࡃࡖ :ࡀࡉࡓࡃࡖ | G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 64 B ࡍࡀࡓࡉࡌࡀࡅ :ࡇࡋࡍࡀࡓࡀࡌࡀࡅ 63 ACD ࡋࡏ; I ࡍࡅࡄࡋࡊࡅࡋࡏ :ࡍࡅࡄࡋࡊࡅࡋ | C ࡀࡁࡀࡔࡁࡀࡄࡋࡀ :ࡀࡁࡀࡔࡁࡀࡄࡋ | AC ࡇࡕࡉࡕࡀ; G ࡀࡉࡓࡃࡏࡀࡋࡃࡅ; J ࡇࡓࡃࡀࡋࡃࡅ :ࡀࡉࡓࡃࡀࡋࡃࡅ | D ࡐࡀࡋࡄࡍࡉ; GHJ ࡐࡅࡋࡄࡍࡉ :ࡐࡉࡋࡄࡍࡉ | AC ࡀࡉࡓࡃࡀࡖ;

40

45

50

55

60

Translation | 253

55:40 – 55:64

40

When Splendid Hibel heard so,848

he sprang up from his throne, stood,

and opened his mouth in sincerity,

saying to Manda d’Heyyi:

“Upon whose shoulders849 should Earth,

which I created, fall?

To whom among the excellencies shall I give

the things I created and ordered?850

When I created Adam and Eve his wife,

and she was formed, persecuted,851

45 and there was her departure,852

and I was their persecutor.

I set up the houses of detention,

forged the Jews’ chains,

I appointed the tax collectors

to do all they were commanded to do.

I have levelled a road from darkness

to the everlasting abode.

I have raised witnesses

in Abator’s garrison.

50 I brought Abator,

and made him judge of the world.

I assigned him the scales,

and gave him authority over the world’s affairs.

I called the [un]fathomable river into being,

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.

55 I called into being the white fruit,

in which souls are enveloped.

They blossom out of it,

and they sit upon the scales.

I called into being streams of water,

the Jordan in which souls are baptized.

I called into being in it a path,

so they travel upon the water channels,

[on which] all souls rise. 60 I made a ship for the good,

a ferry of souls carrying them,

over to Abator’s house, who gives them

strength and truth from head to toe.853

I brought him to Sunday,

and I set him over all the customs houses,854

and said to him, “Whoever carries a letter will pass by,

848 849 850 851 852 853 854

but whoever does not carry a letter,

ACDI “this.” Literally “upon whose neck.” Lines 42 and 43 are merged in G, reading “to whom among the excellencies shall I give Earth, which I created and ordered?” The word “persecuted” is missing from B. “Her departure” is a euphemism for her death. Literally “from head to head.” ACD “over the customs houses.”

‫‪254 | Text‬‬

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‫‪80‬‬

‫‪85‬‬

‫ࡋࡅࡀࡕࡀࡊ ࡃࡉࡋࡀࡊ ࡉࡍࡕࡉࡎࡊࡉࡀ‬ ‫ࡅࡊࡋࡄࡅࡍ ࡁࡉࡔࡉࡀ ࡅࡀࡊࡃࡀࡁࡉࡀ‬ ‫ࡀࡋࡌࡀ ࡖࡏࡂࡍࡉࡓࡕࡀ ࡅࡉࡀࡃࡀࡕࡀ‬ ‫ࡗ ࡎࡀࡋࡒࡀ ࡏࡂࡍࡉࡓࡕࡀ ࡅࡉࡀࡃࡀࡕࡀ‬ ‫ࡌࡍ ࡄࡉࡉࡀ ࡕࡉࡕࡉࡀ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ‬ ‫ࡗ ࡀࡕࡉࡀ ࡏࡂࡍࡉࡓࡕࡀ‬ ‫ࡀࡀࡍ ࡕࡀࡒࡉࡕࡍࡉࡅࡍࡍ ࡋࡏࡁࡉࡃࡀࡕࡀ‬ ‫}ࡂࡀࡉࡀࡓࡉࡀ ࡅࡂࡀࡀࡍࡁࡉࡀ ࡌࡉࡀࡍࡉࡄࡅࡍ{‬ ‫ࡉࡍࡔࡌࡀࡕࡀ ࡖࡔࡉࡄࡀ ࡋࡄࡍࡅࡓࡀ ࡎࡀࡋࡒࡀ‬ ‫ࡀࡌࡉࡈࡍࡅࡋ ࡖࡀࡕࡀࡕ ࡓࡅࡄࡀ ࡌࡀࡈࡑࡀࡉࡍࡕࡀ‬ ‫ࡗ ࡄࡆࡀࡉࡕࡇ ࡋࡆࡅࡄࡀࡓࡀ ࡃࡀࡉࡊࡀ‬ ‫ࡀࡀࡍ ࡔࡀࡅࡉࡕ ࡌࡉࡓࡑࡀ ࡅࡀࡀࡍ ࡀࡒࡌࡉࡕ‬ ‫ࡀࡌࡀࡓࡀࡍࡋࡅࡍ ࡋࡀࡍࡅࡑࡓࡀࡉࡉࡀ‬ ‫ࡖࡏࡋ ࡌࡉࡓࡑࡀ ࡎࡀࡌࡉࡊࡀ ࡏࡋࡇ ࡋࡌࡉࡓࡑࡀ‬ ‫ࡖࡌࡍ ‖ ࡌࡉࡓࡑࡀ ࡀࡑࡋࡉࡀ‬ ‫ࡖࡌࡍ ࡕࡀࡓࡕࡉࡅࡍࡍ ࡀࡑࡋࡉࡀ‬ ‫ࡀࡍࡉࡐࡋ ࡅࡋࡉࡕࡋࡇ ࡌࡉࡒࡌࡀ‬ ‫ࡔࡀࡉࡉࡋ ࡋࡌࡅࡕࡀ ࡕࡉࡉࡍࡀࡀࡍ‬ ‫ࡀࡉࡇࡍ ࡋࡀࡄࡀࡆࡉࡀ ࡄࡍࡅࡓࡀ‬ ‫ࡆࡉࡊࡕ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ‬

‫ࡋࡌࡀࡈࡀࡓࡕࡀࡊ ࡃࡉࡋࡀࡊ ࡉࡍࡔࡕࡀࡉࡋࡅࡍ‬ ‫ࡌࡍ ࡕࡉࡁࡉࡋ ࡋࡒࡅࡃࡀࡌ ࡄࡉࡉࡀ ࡎࡀࡋࡒࡀ‬ ‫ࡋࡒࡅࡃࡀࡌ ࡄࡉࡉࡀ ࡏࡂࡍࡉࡓࡕࡀ‬ ‫ࡋࡁࡉࡕ ࡀࡁࡀࡕࡅࡓ ࡉࡍࡎࡒࡅࡍ‬ ‫ࡅࡌࡅࡕࡀ ࡅࡄࡀࡉࡅࡕࡀ ࡔࡀࡅࡉࡕࡁࡇ ࡁࡀࡋࡌࡀ‬ ‫ࡅࡃࡋࡀ ࡔࡉࡄࡀ ࡋࡄࡔࡅࡀࡊ ࡔࡀࡋࡐࡀ‬ ‫ࡖࡌࡀࡈࡑࡉࡀࡋࡅࡍ ࡏࡋ ࡅࡊࡋࡄࡅࡍ ࡀࡋࡌࡀ‬ ‫ࡀࡀࡍ ࡆࡀࡄࡓࡉࡕ ࡏࡋࡇ‬ ‫ࡂࡅࡁࡓࡉࡀ ࡔࡊࡉࡈࡉࡀ ࡅࡌࡄࡀࡉࡌࡉࡍࡀ‬ ‫ࡎࡀࡋࡒࡉࡀ ࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡎࡀࡌࡉࡊ ࡏࡋࡇ ࡋࡅࡊࡃࡀࡊ‬ ‫ࡀࡍࡉࡐࡋ ࡅࡌࡉࡒࡌࡀ ࡋࡉࡕࡋࡇ‬ ‫ࡅࡁࡀࡋࡀࡋࡇ ࡈࡅࡓࡀ ࡖࡈࡅࡓ ࡄࡀࡔࡀࡊ‬ ‫ࡅࡀࡉࡇࡍ ࡄࡍࡅࡓࡀ ࡋࡀࡄࡀࡆࡉࡀ‬ ‫ࡅࡋࡉࡂࡓࡇ ࡔࡓࡀࡓࡀ ࡋࡀࡌࡀࡔࡀࡊ‬ ‫ࡅࡆࡀࡉࡊࡕ ࡅࡊࡋࡄࡅࡍ ࡓࡀࡄࡌࡉࡀ ࡔࡅࡌࡀࡊ‬

‫]‪[208‬‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫ࡖࡌࡉࡔࡕࡀࡋࡀࡌࡁࡇ‬ ‫ࡏࡅࡕࡓࡉࡀ ࡋࡅࡀࡕࡇ ࡀࡊࡍࡉࡐࡀ‬ ‫ࡅࡊࡔࡈࡀ ࡀࡐࡔࡈࡉࡀ ࡌࡉࡇࡍ‬

‫ࡁࡓࡉࡔ ࡀࡋࡌࡉࡀ ࡖࡄࡍࡅࡓࡀ ࡄࡀࡅࡉࡀ ࡔࡉࡊࡕࡍࡇ‬ ‫ࡅࡅࡊࡔࡈࡀ ࡌࡉࡇࡍ ࡀࡐࡔࡈࡉࡀ‬ ‫ࡅࡀࡍࡎࡁࡉࡀ ࡌࡉࡇࡍ ࡅࡋࡅࡀࡕࡀࡉࡄࡅࡍ‬

‫‪H ࡀࡕࡓࡉࡍࡂࡖ; I ࡀࡕࡓࡉࡍࡂࡏࡖ :ࡀࡕࡓࡉࡍࡂࡏࡖ 67 A ࡀࡓࡀࡈࡀࡌࡋ; C ࡀࡕࡀࡓࡀࡈࡀࡌࡋ; H ࡊࡀࡕࡀࡓࡀࡈࡀࡌ ࡋࡏ :ࡊࡀࡕࡓࡀࡈࡀࡌࡋ 66 >G :ࡊࡀࡋࡉࡃ | AC ࡊࡀࡕࡀࡅࡋࡀ :ࡊࡀࡕࡀࡅࡋ 65‬‬

‫ࡅࡉࡀࡃࡀࡕࡀ‪J ࡀࡕࡉࡃࡀࡉࡖ :ࡀࡕࡀࡃࡀࡉࡅ | >AG :ࡀࡒࡋࡀࡎ ࡗ 68 >D :ࡀࡕࡀࡃࡀࡉࡅ ࡀࡕࡓࡉࡍࡂࡏ ࡀࡒࡋࡀࡎ ࡗ ࡀࡒࡋࡀࡎ ࡀࡉࡉࡄ ࡌࡀࡃࡅࡒࡋ 68–67 B ࡍࡀࡕࡀࡃࡀࡉࡅ; GH ࡀࡕࡉࡃࡀࡉࡅ; J ࡇࡋࡉࡕࡉࡀ :‬‬ ‫;ࡅࡉࡀࡃࡀࡕࡇ ‪ࡋࡏ :ࡀࡕࡀࡃࡉࡁࡏࡋ | G ࡍࡍࡉࡉࡍࡕࡉࡒࡀࡕ :ࡍࡍࡅࡉࡍࡕࡉࡒࡀࡕ | G ࡀࡍࡏࡀ; J ࡀࡉࡍࡉࡀ :ࡍࡀࡀ 71 J ࡕࡉࡁࡋ ࡍࡌ :ࡕࡉࡁࡋ | >ACD :ࡀࡉࡕࡀ 70 >GHJ; I ࡀࡉࡕࡉࡕ :ࡀࡉࡕࡉࡕ 69 BGH ࡀࡕࡉࡃࡀࡉࡅ; I‬‬ ‫ࡏࡁࡉࡃࡀࡕࡀ ‪:ࡀࡓࡅࡍࡄࡋ | ACD ࡀࡕࡀࡌࡔࡍࡉ ࡀࡄࡉࡔࡖ :ࡀࡄࡉࡔࡖ ࡀࡕࡀࡌࡔࡍࡉ 73 B ࡀࡉࡍࡁࡀࡂࡅ ࡀࡉࡓࡉࡀࡂ :ࡀࡉࡁࡍࡀࡀࡂࡅ ࡀࡉࡓࡀࡉࡀࡂ 72 BGJ ࡇࡕࡉࡅࡀࡔ; I ࡇࡁࡕࡉࡅࡀࡔ :ࡇࡁࡕࡉࡅࡀࡔ | BGH‬‬ ‫ࡏࡋ ࡄࡍࡅࡓࡀ ‪GHIJ ࡀࡉࡌࡋࡀ :ࡀࡌࡋࡀ | GHJ ࡍࡅࡄࡋࡊࡅࡋ; I ࡍࡅࡄࡋࡊࡅࡋࡏ :ࡍࡅࡄࡋࡊࡅ ࡋࡏ | AC ࡕࡀࡕࡀ :ࡕࡀࡕࡀࡖ 74 B ࡀࡉࡐࡋࡀࡔ :ࡀࡐࡋࡀࡔ | H ࡀࡄࡉࡔࡀࡋࡃࡅ :ࡀࡄࡉࡔ ࡀࡋࡃࡅ | J‬‬ ‫‪ࡋࡏࡖ :ࡀࡑࡓࡉࡌ ࡋࡏࡖ 78 ACD ࡀࡉࡉࡀࡓࡑࡅࡍࡀ ࡋࡏ; I ࡀࡉࡉࡀࡓࡑࡅࡍࡀࡋࡏ :ࡀࡉࡉࡀࡓࡑࡅࡍࡀࡋ 77 BGH ࡕࡉࡓࡒ ࡍࡀࡀࡅ; >J :ࡕࡉࡌࡒࡀ ࡍࡀࡀࡅ 76 >J :ࡍࡀࡀ | J ࡀࡓࡀࡄࡆ ࡋࡏ :ࡀࡓࡀࡄࡅࡆࡋ 75‬‬ ‫ࡌࡉࡓࡑࡀ ‪:ࡀࡉࡒࡋࡀࡎ | ACD ࡀࡑࡓࡉࡌ ࡋࡏ ࡀࡊࡉࡌࡀࡎ; H ࡀࡑࡓࡉࡌ; I ࡀࡑࡓࡉࡌࡋࡏ ࡀࡊࡉࡌࡀࡎ :ࡀࡑࡓࡉࡌࡋ | G ࡊࡇࡌࡀࡎ; J ࡊࡉࡌࡀࡎ :ࡀࡊࡉࡌࡀࡎ | >ACD :ࡀࡑࡓࡉࡌ | HJ ࡀࡉࡑࡓࡉࡌࡋࡖ; I‬‬ ‫ࡅࡎࡀࡋࡒࡉࡀ ‪ࡓࡅࡈ ࡀࡓࡅࡈ :ࡊࡀࡔࡀࡄ ࡓࡅࡈࡖ ࡀࡓࡅࡈ | J ࡇࡋࡀࡋࡀࡁ :ࡇࡋࡀࡋࡀࡁࡅ | J ࡇࡌࡒࡉࡌ :ࡀࡌࡒࡉࡌ 81 ACD ࡊࡀࡃࡊࡅ ࡋࡏ; I ࡊࡀࡃࡊࡅࡋࡏ :ࡊࡀࡃࡊࡅࡋ | J ࡀࡉࡑࡓࡉࡌ :ࡀࡑࡓࡉࡌ 79 ACDI‬‬ ‫ࡖࡄࡔࡅࡀࡊ ‪ࡕࡊࡉࡎ; J ࡕࡊࡀࡆ :ࡕࡊࡉࡆ 84 C ࡀࡓࡀࡓࡔࡀ :ࡀࡓࡀࡓࡔ | J ࡀࡉࡓࡂࡉࡋࡅ :ࡇࡓࡂࡉࡋࡅ 83 ACDI ࡀࡕࡅࡌ :ࡀࡕࡅࡌࡋ 82 ACD ࡊࡀࡔࡀࡄࡖ ࡀࡓࡅࡈ ࡓࡅࡈ; I ࡊࡀࡔࡀࡄ ࡀࡓࡅࡈ ࡓࡅࡈ; J‬‬ ‫‪B ࡀࡉࡍࡁࡀࡋࡀࡕࡔࡉࡌࡖ; GHJ ࡀࡉࡍࡁࡀࡋࡀࡕࡔࡉࡌ; I ࡇࡁࡌࡀࡋࡀࡕࡔࡉࡌࡖ :ࡇࡁࡌࡀࡋࡀࡕࡔࡉࡌࡖ 1 AHJ ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | J ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 85 B ࡊࡀࡌࡄࡀࡓ; G ࡇࡌࡄࡀࡓ :ࡀࡉࡌࡄࡀࡓ | BGH‬‬ ‫‪AD ࡍࡌ; C ࡀࡉࡁࡎࡍࡀࡅ ࡍࡇࡉࡌ :2ࡍࡇࡉࡌ | G ࡇࡁࡎࡍࡀࡅ :ࡀࡉࡁࡎࡍࡀࡅ | >BG :1ࡍࡇࡉࡌ 3 J ࡐࡇࡍࡊࡀ :ࡀࡐࡉࡍࡊࡀ | AC ࡇࡕࡀࡅࡋࡀ :ࡇࡕࡀࡅࡋ | B ࡀࡉࡓࡕࡅࡏࡖ; J ࡀࡉࡓࡕࡅࡏࡅ :ࡀࡉࡓࡕࡅࡏ 2‬‬ ‫ࡅࡋࡅࡀࡕࡀࡉࡄࡅࡍ‪ACDI ࡍࡅࡉࡀࡕࡀࡅࡋ; H ࡍࡅࡄࡉࡀࡅࡀࡋࡅ :‬‬

Translation | 255

55:65 – 56:3

65 from you they will be hidden.

All evildoers and liars

will be held in your penitentiary,

until a letter and knowledge855

from Earth rises to Life’s presence.

When the letter and knowledge rise

to Life’s presence, then a letter856

from Life will come to you. 70

When the letter arrives,

then they will rise to Abator’s house.

I have established affairs,

and created life and death in the world.

{the adulterers and thieves among them}857 The souls of those worthy will rise to the light,

and those unworthy will sink into the darkness,

since the seductress Spirit came

to seduce the whole world.858

75 When I saw the clear warning,

I warned about her.

I made a boundary and raised it.859

80

I tell the Nazoreans,

sincere and faithful men

on the boundary, if they support the boundary,

they will rise to see light’s place.860

Whoever deviates from the boundary

will support the marker.

Whoever deviates from both of them

will fall, and there is no way back up for him.

He will fall and has no way back,

and the mountain, the dark mountain, will engulf him.

He will request a second death,

and his eyes will never see the light.

His eye will never see the light,

and his foot will never find firm ground.”

You have triumphed, Manda d’Heyyi,

and made all who love your name triumph!

85 And Life triumphs!

56. Whoever stays perfect within it,

his settlement will be at the apex of the light worlds.

The excellencies will gather near to him,

and they will extend truth[’s hand] to him.

To him, they will extend truth[’s hand],

and they will receive from him and by them.

855 B “and Yadatan.” 856 Lines 67 and 67 are merged in D, reading “until a letter and knowledge from Earth to Life’s presence, a letter.” 857 Line 72 is evidently an interpolation, as it cannot be reconciled with the surrounding lines. 858 GHIJ “all the worlds.” 859 BGH “and I called it.” J is missing “raised it.” 860 For lines 78 and 79, ACD have “who stand upon the boundary, if they stand upon the boundary, they will rise to see light’s place.”

256 | Text

[209]

ࡀࡉࡌࡋࡀ ࡓࡀࡍࡄࡀࡖ ࡅࡌࡃࡀࡁ ࡇࡋࡉࡓࡀࡒ ࡀࡕࡍࡀࡊࡉࡔ ࡓࡀࡍࡄࡀࡌࡅ ࡀࡈࡔࡊࡅ ࡀࡉࡓࡁࡀࡎ ࡍࡌ ࡅࡄ ࡀࡋࡍࡉࡉࡄ ࡓࡀࡍࡄࡀࡌ ࡇࡑࡓࡅࡏ

ࡍࡊࡉࡕࡔࡍࡉ ࡍࡉࡕࡀࡉࡅࡉࡋࡖ ࡇࡕࡅࡉࡂࡁ

ࡀࡁࡓ ࡀࡂࡀࡕ ࡀࡑࡉࡓࡀࡕ ࡍࡅࡄࡉࡀࡔࡉࡓࡁࡅ ࡀࡕࡀࡅࡊࡀࡀࡆ ࡋࡉࡊࡋ ࡀࡉࡋࡉࡊࡋ ࡀࡉࡑࡋࡀࡓࡕ ࡇࡁࡉࡋ ࡀࡉࡁࡓ ࡍࡇࡉࡌ ࡀࡅࡄࡀࡋࡖ ࡍࡊࡉࡔ ࡇࡕࡀࡅࡋ ‖ ࡀࡈࡔࡊࡅࡖ ࡇࡋࡓࡀࡉࡀࡌ ࡇࡁࡉࡋࡅ ࡓࡀࡍࡄࡀࡌࡀࡋ ࡇࡑࡓࡅࡏࡖ ࡀࡄࡅࡓࡖ ࡇࡍࡕࡊࡉࡔࡁ ࡀࡊࡉࡔࡀࡄ ࡀࡉࡃࡅࡃࡁ ࡋࡐࡉࡍࡀ ࡇࡋࡓࡀࡉࡀࡌ ࡇࡁࡉࡋࡃࡅ ࡓࡀࡍࡄ ࡀࡓࡉࡎࡅ ࡔࡉࡌࡀࡔ ࡍࡌ ࡀࡓࡉࡎࡅ ࡔࡉࡌࡀࡔ ࡍࡌ ࡓࡀࡍࡄ ࡀࡌࡅࡉ ࡋࡊࡅ ࡌࡅࡉ ࡋࡊࡅ ࡀࡌࡅࡔࡅࡓ ࡀࡉࡁࡎࡍࡀ ࡍࡇࡉࡌࡅ ࡇࡕࡀࡄࡀࡁࡀࡖ ࡀࡋࡉࡀࡄࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡇࡕࡀࡄࡀࡁࡀࡖ ࡀࡓࡌࡉࡌࡅ ࡀࡕࡀࡓࡀࡈࡀࡌࡁ ࡀࡒࡋࡀࡎ ࡗ ࡍࡀࡉࡃ ࡀࡉࡄࡀࡉࡁࡉࡔࡅ ࡀࡕࡔࡀࡃࡀࡒࡌ ࡀࡓࡄࡅࡏࡁ ࡋࡉࡆࡀࡋ ࡀࡒࡃࡉࡆ ࡀࡉࡓࡉࡄࡁࡖ ࡀࡓࡄࡅࡏࡁ ࡐࡉࡋࡀࡄ ࡀࡉࡉࡎࡊࡀ ࡀࡉࡓࡌࡉࡌ ࡍࡅࡁࡒࡀࡋࡎ ࡀࡉࡉࡎࡊࡀ ࡀࡉࡆࡀࡓࡁ ࡍࡅࡁࡉࡒࡋࡀࡎ ࡇࡁࡅࡈ ࡌࡅࡕࡅ ࡇࡁࡅࡈ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡋ ࡇࡋࡉࡆࡀࡄ ࡒࡉࡋࡀࡎ ࡁࡊࡉࡔࡅ ࡋࡀࡋࡊࡀࡕࡏࡅ ࡔࡀࡐࡓࡀࡕࡏࡀࡋࡖ

ࡊࡀࡋ ࡀࡉࡂࡎࡀࡖ ࡀࡓࡁࡀࡂ ࡀࡊࡉࡀࡆࡅ

ࡍࡊࡉࡀࡆ ࡀࡉࡉࡄ ࡍࡉࡉࡀࡕࡔࡉࡌ

ࡇࡋࡓࡀࡉࡀࡌࡀࡋ ࡇࡁࡉࡋࡅ ࡍࡊࡉࡕࡔࡉࡌ ࡀࡔࡃࡅࡒࡖ ࡀࡓࡄࡍࡀࡀࡋ ࡇࡕࡅࡌࡃࡅ ࡓࡀࡍࡄࡀࡌ ࡇࡑࡓࡅࡏࡅ

[210]

ࡀࡉࡌࡀࡓ ࡋࡉࡁࡉࡕࡁ ࡀࡄࡉࡓࡅ ࡀࡌࡅࡔࡅ ࡀࡐࡉࡍࡊࡀ ࡇࡕࡀࡅࡋ ࡀࡉࡃࡉࡌࡓࡀࡕ ࡀࡉࡒࡋࡀࡎ ࡇࡋࡉࡃ ࡇࡋࡉࡀࡄࡁࡅ ࡓࡉࡍࡈ ࡇࡋࡏ ࡍࡊࡉࡔ ࡇࡕࡀࡅࡋ ࡋࡀࡉࡀࡕࡔࡉࡌࡀࡋ ࡀࡉࡓࡌࡀࡋ ࡍࡇࡉࡌ ࡊࡀࡅࡔࡄ ࡀࡉࡆࡀࡄࡀࡋ ࡍࡇࡉࡀࡅ ࡀࡉࡃࡀࡓ ࡇࡅࡀࡂࡁ ࡀࡕࡉࡃࡓࡀࡌ ࡀࡁࡀࡔࡁࡀࡄ ‖ ࡀࡉࡃࡅࡀ ࡍࡌ ࡍࡍࡅࡉࡎࡊࡀ ࡊࡀࡅࡔࡄࡖ ࡀࡉࡌࡋࡀ ࡍࡌ ࡍࡅࡕࡅࡌࡃ ࡀࡉࡓࡉࡍࡈࡅ ࡀࡉࡉࡊࡎࡖ ࡀࡌࡋࡀ ࡍࡌ ࡍࡇࡉࡌ ࡔࡀࡐࡓࡀࡕࡍࡉࡖ

GHIJ ࡀࡕࡀࡊࡅࡀࡆ :ࡀࡕࡀࡅࡊࡀࡀࡆ | I ࡋࡉࡊࡋ :ࡋࡉࡊࡋ | DI ࡀࡋࡉࡊࡋ :ࡀࡉࡋࡉࡊࡋ | C ࡀࡉࡑࡋࡉࡓࡕࡀ :ࡀࡉࡑࡋࡀࡓࡕ 5 B ࡓࡀࡍࡄࡀ; C ࡓࡀࡍࡄࡖ :ࡓࡀࡍࡄࡀࡖ | ACD ࡍࡅࡄࡉࡀࡔࡉࡓࡁࡅ :ࡍࡅࡄࡉࡀࡔࡉࡓࡁࡅ 4

G ࡍࡊࡏࡔ :ࡍࡊࡉࡔ | >B; J ࡀࡉࡈࡔࡐࡀࡖ :ࡀࡈࡔࡊࡅࡖ 7 ACD ࡀࡉࡐࡓࡀࡎ :ࡀࡉࡓࡁࡀࡎ | ACD ࡋࡐࡀࡍ; B ࡀࡋࡍࡏࡉࡄ :ࡀࡋࡍࡉࡉࡄ | GHJ ࡀࡉࡁࡓࡖ :ࡀࡉࡁࡓ 6 I ࡓࡀࡍࡄࡀࡌࡖ :ࡓࡀࡍࡄࡀࡌࡅ

:ࡓࡀࡍࡄࡀࡌࡀࡋ | >DJ :ࡇࡋࡓࡀࡉࡀࡌࡀࡋ ࡇࡁࡉࡋࡅ ࡓࡀࡍࡄࡀࡌࡀࡋ ࡇࡑࡓࡅࡏࡖ 9 J ࡇࡋࡓࡀࡉࡀࡌࡀࡋ :ࡇࡋࡓࡀࡉࡀࡌ 8 AD ࡓࡀࡍࡄࡀࡌࡀࡋࡅ :ࡓࡀࡍࡄࡀࡌ | BGHJ ࡀࡉࡑࡓࡅࡏࡅ :ࡇࡑࡓࡅࡏ ࡇࡕࡅࡌࡃ :ࡀࡓࡄࡍࡀࡀࡋ ࡇࡕࡅࡌࡃࡅ | ACD ࡊࡀࡅࡔࡀࡄࡖ; J ࡊࡀࡔࡀࡄ :ࡀࡊࡉࡔࡀࡄ | J ࡋࡐࡉࡍࡀࡅ :ࡋࡐࡉࡍࡀ 11 AC ࡍࡍࡉࡊࡉࡕࡔࡉࡌ; J ࡍࡊࡉࡉࡕࡔࡉࡌ :ࡍࡊࡉࡕࡔࡉࡌ 10 ACD ࡓࡀࡍࡄࡀࡌࡀࡋࡅ BGH ࡀࡌࡅࡉ ࡋࡊࡅࡅ; I ࡀࡌࡅࡉࡋࡊࡅࡅ :ࡀࡌࡅࡉ ࡋࡊࡅ 15 ACD ࡀࡌࡅࡔ :ࡀࡌࡅࡔࡅ | B ࡓࡀࡍࡄࡀ :ࡓࡀࡍࡄ 14 HJ ࡀࡉࡑࡓࡅࡏࡅ :ࡇࡑࡓࡅࡏࡅ | J ࡀࡉࡋࡓࡉࡀࡌ :ࡇࡋࡓࡀࡉࡀࡌ 12 ACD ࡀࡓࡄࡍࡀࡀࡋࡅ ࡀࡌࡅࡔࡅࡓ; HI ࡍࡇࡉࡌ ࡀࡉࡁࡎࡍࡀ ࡀࡌࡅࡔࡅࡓ ࡀࡌࡅࡔࡅࡓ; J ࡍࡇࡉࡌ :ࡀࡌࡅࡔࡅࡓ | J ࡀࡉࡁࡎࡍࡉ :ࡀࡉࡁࡎࡍࡀ | ACD ࡍࡇࡉࡌ :ࡍࡇࡉࡌࡅ 16 J ࡐࡇࡍࡊࡀ :ࡀࡐࡉࡍࡊࡀ | B ࡉࡀࡃࡉࡌࡓࡀࡕ :ࡀࡉࡃࡉࡌࡓࡀࡕ ACD ࡓࡉࡍࡈࡏ; I ࡓࡉࡍࡈࡏ :ࡓࡉࡍࡈ | BJ ࡉࡀࡕࡀࡄࡀࡁࡀࡖ :ࡇࡕࡀࡄࡀࡁࡀࡖ 17 BH ࡀࡉࡋࡉࡃ ࡉࡀࡋࡉࡀࡄࡁ; G ࡀࡉࡋࡉࡃ ࡀࡋࡉࡀࡄࡁ :ࡇࡋࡉࡃ ࡇࡋࡉࡀࡄࡁࡅ | AC ࡀࡉࡌࡅࡔࡅࡓ; G ࡀࡌࡅࡔࡅࡓ :ࡀࡉࡓࡌࡀࡋ 20 J ࡋࡀࡉࡀࡕࡔࡍࡉࡀࡋ :ࡋࡀࡉࡀࡕࡔࡉࡌࡀࡋ | J ࡀࡕࡉࡓࡀࡈࡀࡌࡅ :ࡀࡕࡀࡓࡀࡈࡀࡌࡁ | J ࡒࡉࡋࡀࡎ :ࡀࡒࡋࡀࡎ 19 AC ࡇࡕࡀࡅࡋࡀ; I ࡇࡕࡀࡅࡋ :ࡇࡕࡀࡅࡋ | B ࡉࡀࡕࡀࡄࡀࡁࡀࡖ :ࡇࡕࡀࡄࡀࡁࡀࡖ 18 ACD ࡀࡁࡀࡔࡁࡀࡄࡖ; I ࡀࡁࡀࡔࡁࡀࡄࡖ :ࡀࡁࡀࡔࡁࡀࡄ | ACD ࡀࡓࡉࡄࡁ ࡐࡀࡋࡀࡄ :ࡀࡓࡄࡅࡏࡁ ࡐࡉࡋࡀࡄ 22 IJ ࡀࡉࡆࡀࡄࡀࡋ ࡊࡀࡅࡔࡄ :ࡊࡀࡅࡔࡄ ࡀࡉࡆࡀࡄࡀࡋ | J ࡋࡀࡆࡀࡋ :ࡋࡉࡆࡀࡋ 21 J ࡀࡉࡓࡌࡋ :ࡍࡍࡅࡉࡎࡊࡀ | C ࡀࡓࡅࡍࡄࡀࡖ :ࡊࡀࡅࡔࡄࡖ | ACD ࡀࡉࡎࡊࡀ ࡀࡓࡌࡉࡌ; G ࡀࡉࡉࡎࡊࡀ ࡇࡓࡌࡉࡌ :ࡀࡉࡉࡎࡊࡀ ࡀࡉࡓࡌࡉࡌ | ACD ࡍࡅࡁࡅࡒࡀࡋࡎ; I ࡍࡅࡁࡅࡒࡀࡋࡎ; J ࡍࡅࡁࡒࡉࡋࡎ :ࡍࡅࡁࡒࡀࡋࡎ 23 H ࡀࡌࡋࡀ :ࡀࡉࡌࡋࡀ | C ࡇࡕࡅࡌࡃ :ࡍࡅࡕࡅࡌࡃ | AC ࡀࡓࡉࡍࡈࡅ :ࡀࡉࡓࡉࡍࡈࡅ | ACDI ࡀࡉࡊࡎࡖ :ࡀࡉࡉࡊࡎࡖ | ACD ࡀࡉࡎࡊࡀ :ࡀࡉࡉࡎࡊࡀ | J ࡍࡅࡁࡒࡉࡋࡀࡎ :ࡍࡅࡁࡉࡒࡋࡀࡎ 24 B ࡍࡍࡉࡉࡎࡊࡀ GH ࡌࡅࡕ :ࡌࡅࡕࡅ | I ࡀࡌࡋࡀ ࡍࡌ ࡍࡇࡉࡌ ࡔࡀࡐࡓࡀࡕࡍࡉࡖ ࡇࡁࡅࡈ ࡌࡅࡕࡅ ࡇࡁࡅࡈ; J ࡀࡌࡋࡀ ࡍࡌ ࡍࡇࡉࡌ ࡔࡉࡐࡓࡉࡕࡍࡉࡖ ࡀࡉࡁࡅࡈ ࡌࡅࡕ ࡀࡉࡁࡅࡈ :ࡀࡌࡋࡀ ࡍࡌ ࡍࡇࡉࡌ ࡔࡀࡐࡓࡀࡕࡍࡉࡖ ࡇࡁࡅࡈ ࡌࡅࡕࡅ ࡇࡁࡅࡈ 25 B ࡍࡉࡕࡀࡉࡅࡉࡋ :ࡍࡉࡕࡀࡉࡅࡉࡋࡖ | ACDH ࡋࡀࡋࡊࡀࡕࡏ; B ࡋࡉࡋࡊࡀࡕࡏࡅ :ࡋࡀࡋࡊࡀࡕࡏࡅ | ACD ࡔࡀࡐࡓࡀࡕࡉࡌࡀࡋࡖ; J ࡔࡉࡐࡓࡀࡕࡏࡀࡋࡖ :ࡔࡀࡐࡓࡀࡕࡏࡀࡋࡖ 27 B ࡔࡀࡓࡐࡀࡕࡍࡉࡖ :ࡔࡀࡐࡓࡀࡕࡍࡉࡖ C ࡀࡉࡂࡎࡖ :ࡀࡉࡂࡎࡀࡖ | C ࡍࡊࡉࡀࡆࡅ; I ࡍࡉࡊࡏࡀࡆࡅ :ࡍࡊࡉࡀࡆ 28 ACD ࡍࡊࡉࡕࡔࡍࡉ ࡍࡀࡍࡉࡀࡕ; I ࡍࡊࡉࡕࡔࡍࡉ ࡍࡀࡍࡉࡀࡕ :ࡍࡊࡉࡕࡔࡍࡉ

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Translation | 257

56:4 – 56:28

On their heads, they will set a great crown, 5 They will set for him a wreath,861 a victory wreath,

like the one who enlightens the worlds. and call him the illuminator of settlements.

His heart is not one of the Great (Life)’s,

unless he is among those versed in truth.862

The one in whom the truth resides,863

his mind is enlightened,

and his heart is awakened.864 The one whose mind is unenlightened 10 in the settlement of Spirit,

and whose heart is unawakened,865 the “holy” one, will be settled.

He will fall into dark cauldrons,

and his form will not shine.

The one whose heart is awakened

and whose mind is enlightened,

shined greater than the sun and the moon. He shined greater than the sun and the moon, 15 Each and every day,

and set the name and the scent on Earth. the disciples gather by his side,

and take from him the sign,

and rise through his power,

because the power of his ancestors

is safeguarded in him,

and the word of his ancestors

resides with him.

When he rises to the penitentiary,

he will not be interrogated,

20 and the Seven will not pronounce

judgment upon him,

He will not go upon the “holy” path,

and his eyes will not see the darkness.

He will pass on the righteous elect’s path,

Sunday runs a run within it.

They will rise through secret words,

which conceal the darkness866 from the mortals.

They will rise through secret mysteries,

the likes of which are kept secret from the worlds.

25 Blessed and twice blessed is

the one who separates himself from the world.867

He will rise to view light’s place. The one who did not, got exhausted, and slept,

he will be settled in the guts of Leviathan.868

The triumphant Life speaks,

and the man who went here triumphs!

861 862 863 864 865 866 867 868

Although kəlili appears to be plural, the context identifies it as singular (as in DI) and indefinite. For line 6b, ACD have “he has fallen from those versed in truth.” J “whoever extends to him, dwelling.” J “not awakened.” Line 9 is missing from DJ. C “the light.” In the context, this is a remarkable variant, not preserved in any other manuscript. Line 25 was missing from I, but has been copied back into the margin. ACDI “of the dragon Leviathan.”

‫‪258 | Text‬‬

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‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ‬ ‫ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ‬ ‫ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ‬ ‫ࡅࡋࡉࡀࡓࡃࡀࡍ ࡄࡅࡉࡕࡉࡋࡇ ࡀࡑࡅࡕࡀ‬ ‫ࡖࡌࡍ ࡋࡀࡒࡀࡃࡌࡉࡀ ࡄࡅࡀ‬ ‫ࡁࡀࡅࡍࡍ ࡅࡀࡓࡐࡉࡔࡅࡍ ࡓࡁࡉࡀ‬ ‫ࡔࡀࡅࡉࡍ ࡋࡁࡅࡔࡀࡉࡄࡅࡍ ࡅࡊࡋ ࡉࡅࡌ‬ ‫ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ‬ ‫ࡖࡏࡅࡕࡓࡉࡀ ࡁࡆࡉࡅࡀࡉ ࡀࡍࡄࡓࡉࡀ‬ ‫ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ‬ ‫ࡀࡑࡅࡕࡀ ࡖࡏࡄࡍࡀࡓࡁࡇ ࡁࡏࡅࡓࡑࡉࡀ‬ ‫ࡅࡀࡍࡄࡓࡀ ࡃࡌࡅࡕࡇ ࡌࡍ ࡀࡋࡌࡉࡀ‬ ‫ࡗ ࡀࡍࡄࡀࡓ ࡅࡌࡀࡄࡍࡀࡓ ࡏࡅࡕࡓࡉࡀ‬ ‫ࡌࡀࡋࡀࡊ ࡋࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡀࡋࡁࡔࡀࡍ‬ ‫ࡋࡁࡅࡔࡀ ࡋࡉࡀࡓࡃࡀࡍ ࡔࡀࡅࡉࡀࡍ‬ ‫ࡖࡀࡍࡄࡓࡉࡁࡇ ࡏࡅࡕࡓࡉࡀ‬ ‫ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ‬ ‫ࡋࡄࡍࡅࡓࡀ ࡌࡒࡀࡓࡉࡀࡍࡋࡅࡍ‬ ‫ࡀࡌࡀࡓࡀࡍࡋࡅࡍ‬ ‫ࡉࡀ ࡁࡉࡔࡉࡀ ࡖࡔࡀࡋࡐࡉࡀ ࡋࡄࡔࡅࡀࡊ‬ ‫ࡒࡀࡓࡉࡋࡅࡍ ࡅࡋࡀࡔࡀࡌࡉࡀ ࡁࡉࡔࡉࡀ‬ ‫ࡄࡀࡉࡆࡀࡊ ‖ ࡉࡀࡓࡃࡀࡍ ࡌࡉࡓࡑࡀ‬ ‫ࡄࡅࡀࡋࡅࡍ ࡋࡏࡅࡕࡓࡉࡀ ࡅࡎࡐࡀࡒࡉࡅࡍࡍ‬ ‫ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕࡄࡉࡉࡀ‬

‫ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡓࡅࡓࡁࡉࡀ‬ ‫ࡕࡀࡂࡀ ࡋࡒࡅࡃࡀࡌ ࡋࡓࡅࡓࡁࡉࡀ ࡄࡅࡉࡕ‬ ‫ࡒࡅࡃࡀࡌ ࡀࡄࡍࡉࡓࡉࡕ ࡏࡅࡕࡓࡉࡀ ࡅࡔࡉࡊࡀࡍࡕࡀ‬ ‫ࡀࡑࡅࡕࡀ ࡋࡉࡀࡓࡃࡀࡍ ࡄࡅࡉࡕࡉࡋࡇ‬ ‫ࡖࡏࡅࡕࡓࡉࡀ ࡁࡂࡀࡅࡇ ࡀࡍࡄࡓࡉࡀ‬ ‫ࡅࡋࡁࡅࡔࡀ ࡔࡀࡅࡉࡅࡍ‬ ‫ࡋࡀࡉࡀࡓ ࡌࡔࡀࡁࡉࡋࡇ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ ‖‬ ‫ࡕࡀࡂࡀ ࡋࡌࡀࡋࡀࡊ ࡖࡏࡒࡀࡓࡀ ࡄࡅࡉࡕ‬ ‫ࡅࡋࡃࡌࡅࡕࡀࡉ ࡌࡔࡀࡁࡉࡋࡇ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬ ‫ࡋࡌࡀࡋࡀࡊ ࡖࡏࡒࡀࡓࡀ ࡔࡓࡉࡕ ࡏࡋࡇ‬ ‫ࡁࡀࡉࡉࡍ ࡅࡌࡉࡕࡁࡀࡀࡍࡍ‬

‫]‪[211‬‬

‫ࡅࡔࡉࡊࡀࡍࡕࡀ ࡖࡁࡀࡉࡀࡓ‬ ‫ࡉࡍࡎࡁࡀࡍ ࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡅࡀࡕࡉࡀࡍ‬ ‫ࡔࡀࡅࡉࡀࡍ ࡋࡁࡅࡔࡀ ࡋࡉࡀࡓࡃࡀࡍ‬ ‫ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬ ‫ࡎࡀࡉࡌࡉࡀ ࡁࡉࡔࡉࡀ ࡅࡋࡀࡄࡀࡆࡉࡍ‬ ‫ࡄࡉࡅࡍࡍ ࡁࡄࡔࡅࡀࡊ ࡌࡉࡕࡒࡀࡁࡓࡉࡀ‬ ‫ࡌࡉࡆࡒࡀࡐ ࡋࡀࡕࡉࡔࡉࡋࡐࡅࡍ‬ ‫ࡀࡍࡋࡐࡉࡁࡇ ࡁࡉࡀࡌࡀ ࡓࡁࡀ ࡖࡎࡅࡐ‬ ‫ࡋࡏࡅࡕࡓࡉࡀ ࡄࡅࡀ ࡌࡉࡓࡑࡀ‬ ‫ࡅࡓࡌࡉࡅࡍࡍ ࡋࡁࡉࡔࡉࡀ ࡁࡉࡀࡌࡀ ࡓࡁࡀ ࡖࡎࡅࡐ‬ ‫ࡕࡀࡂࡀ ࡋࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡄࡅࡉࡕ‬

‫]‪[212‬‬

‫‪J ࡀࡕࡍࡀࡊࡉࡔࡋࡅ :ࡀࡕࡍࡀࡊࡉࡔࡅ | I ࡕࡉࡓࡉࡍࡄࡀ :ࡕࡉࡓࡉࡍࡄࡀ 3 C ࡕࡀࡅࡄ :ࡕࡉࡅࡄ | >BGH; I ࡌࡀࡃࡅࡒࡋ :ࡌࡀࡃࡅࡒࡋ 2 I ࡕࡀࡌࡉࡎ :3ࡕࡀࡌࡉࡎ | H ࡀࡉࡉࡄࡕࡀࡌࡉࡎ :ࡀࡉࡉࡄ ࡕࡀࡌࡉࡎ 1‬‬

‫;ࡅࡏࡔࡀࡊࡕࡍࡀ ‪:ࡀࡉࡓࡕࡅࡏࡖ 5 B ࡇࡋࡕࡉࡅࡄ :2ࡇࡋࡉࡕࡉࡅࡄ | J ࡍࡀࡃࡓࡀࡉ :ࡍࡀࡃࡓࡀࡉࡋ | ACD ࡇࡋࡉࡅࡄ; J ࡀࡉࡋࡕࡉࡅࡄ :1ࡇࡋࡉࡕࡉࡅࡄ | J ࡀࡍࡉࡃࡓࡀࡉࡋࡅ :ࡍࡀࡃࡓࡀࡉࡋࡅ 4 AD ࡀࡕࡍࡀࡊࡉࡔࡅ; C‬‬ ‫ࡖࡏࡅࡕࡓࡇ ‪GHJ ࡍࡅࡉࡅࡀࡔ :ࡍࡉࡅࡀࡔ 7 B ࡍࡉࡅࡀࡔ; J ࡍࡅࡉࡅࡀࡔ :ࡍࡅࡉࡅࡀࡔ | J ࡍࡅࡉࡔࡉࡐࡓࡀࡅ :ࡍࡅࡔࡉࡐࡓࡀࡅ | >ACD :ࡍࡅࡉࡅࡀࡔ ࡀࡔࡅࡁࡋࡅ ࡀࡉࡁࡓ ࡍࡅࡔࡉࡐࡓࡀࡅ ࡍࡍࡅࡀࡁ 6 G‬‬

‫ࡋࡁࡅࡔࡀࡉࡄࡅࡍ‪ࡊࡀࡋࡀࡌ ࡋࡏ; J ࡀࡓࡀࡒࡏ ࡊࡀࡋࡀࡌࡋ :ࡀࡓࡀࡒࡏࡖ ࡊࡀࡋࡀࡌࡋ 8 I ࡇࡋࡉࡁࡀࡔࡌ :ࡇࡋࡉࡁࡀࡔࡌ | ACD ࡀࡌࡅࡉ ࡋࡊࡅ ࡌࡅࡉ ࡋࡊࡅ; I ࡀࡌࡅࡉ ࡋࡊࡅ :ࡌࡅࡉ ࡋࡊࡅ | AC ࡍࡅࡄࡉࡀࡔࡅࡁࡋࡀ :‬‬ ‫ࡖࡏࡒࡀࡓࡀ ‪:ࡀࡓࡀࡒࡏࡖ ࡊࡀࡋࡀࡌࡋ 10 C ࡀࡕࡅࡌࡃࡋࡅ :ࡉࡀࡕࡅࡌࡃࡋࡅ | BJ ࡀࡅࡉࡆࡁ; C ࡀࡉࡅࡉࡆࡁ; GH ࡇࡅࡉࡆࡁ :ࡉࡀࡅࡉࡆࡁ | ACD ࡀࡉࡓࡕࡅࡏ; >H :ࡀࡉࡓࡕࡅࡏࡖ 9 ACD ࡀࡓࡀࡒࡏ ࡊࡀࡋࡀࡌࡖ; H‬‬ ‫ࡖࡏࡋࡌࡀࡋࡀࡊ ࡖࡏࡒࡀࡓࡀ ‪B ࡇࡁࡉࡓࡄࡍࡀ; GJ ࡇࡁࡓࡀࡄࡍࡀࡖ; I ࡇࡁࡓࡀࡍࡄࡏࡖ :ࡇࡁࡓࡀࡍࡄࡏࡖ 11 >J :ࡇࡋࡏ | HJ ࡕࡉࡓࡔ ࡕࡉࡓࡔ :ࡕࡉࡓࡔ | ACD ࡀࡓࡀࡒࡏࡖ ࡊࡀࡋࡀࡌ ࡋࡏࡖ; I‬‬ ‫ࡁࡏࡅࡓࡑࡉࡀ‪ࡃࡀࡉ ࡇࡁࡖ :ࡓࡀࡉࡀࡁࡖ | ACD ࡓࡀࡍࡄ :ࡓࡀࡄࡍࡀ 13 ACD ࡀࡌࡋࡀ :ࡀࡉࡌࡋࡀ 12 B ࡍࡍࡅࡀࡁࡕࡉࡌࡅ :ࡍࡍࡀࡀࡁࡕࡉࡌࡅ | ACD ࡍࡉࡉࡀࡁࡖ; I ࡍࡉࡉࡀࡁࡖ :ࡍࡉࡉࡀࡁ | H ࡇࡑࡓࡅࡏࡁ :‬‬ ‫‪ࡀࡔࡅࡁࡋ; G ࡀࡔࡅࡁࡋ ࡍࡅࡉࡅࡀࡔ; J ࡀࡉࡔࡅࡁࡋ :ࡀࡔࡅࡁࡋ ࡍࡀࡉࡅࡀࡔ | J ࡀࡉࡔࡅࡁࡋ :1ࡀࡔࡅࡁࡋ 15 J ࡍࡀࡔࡉࡁࡋࡀ :ࡍࡀࡔࡁࡋࡀ | G ࡁࡑࡀࡍ ࡉࡋ; H ࡁࡑࡀࡍࡉࡋ :ࡁࡑࡀࡍࡋ 14 B ࡃࡀࡉࡁࡖ; GHJ‬‬ ‫ࡔࡀࡅࡉࡀࡍ ‪ACD ࡀࡓࡅࡍࡄࡋ ࡍࡀࡀ; I ࡀࡓࡅࡍࡄࡋ ࡍࡀࡀ; J ࡀࡓࡅࡍࡄ :ࡀࡓࡅࡍࡄࡋ 18 AD ࡉࡀࡔࡉࡓࡁ; C ࡉࡀࡉࡓࡁ :ࡀࡉࡔࡉࡁ 17 ACD ࡇࡁࡓࡉࡄࡍࡀࡖ; H ࡀࡉࡁࡉࡓࡄࡍࡀࡖ :ࡇࡁࡉࡓࡄࡍࡀࡖ 16 ACD‬‬ ‫ࡌࡒࡀࡓࡉࡀࡍࡋࡅࡍ‪:ࡊࡀࡅࡔࡄࡋ | B ࡀࡉࡔࡉࡁࡖ :ࡀࡉࡔࡉࡁ ࡀࡉ 20 D ࡍࡅࡋࡍࡀࡓࡉࡌࡀ :ࡍࡅࡋࡍࡀࡓࡀࡌࡀ 19 BD ࡀࡉࡓࡁࡉࡒࡕࡉࡌ :ࡀࡉࡓࡁࡀࡒࡕࡉࡌ | B ࡊࡀࡅࡔࡄࡉࡁ :ࡊࡀࡅࡔࡄࡁ | B ࡍࡅࡋࡉࡓࡀࡒࡌ :‬‬ ‫ࡋࡉࡄࡔࡅࡀࡊ ‪:ࡇࡁࡉࡐࡋࡍࡀ | ACD ࡍࡉࡌࡀࡔࡀࡋࡅ; I ࡍࡉࡌࡀࡔࡀࡋࡅ; J ࡀࡉࡌࡅࡔࡀࡋࡅ :ࡀࡉࡌࡀࡔࡀࡋࡅ 21 ACD ࡍࡅࡐࡋࡉࡔࡉࡕࡀࡋࡅ ࡍࡅࡐࡉࡅࡒࡆ; I ࡍࡅࡐࡋࡉࡔࡉࡕࡀࡋࡅ ࡍࡅࡐࡉࡅࡒࡆ :ࡍࡅࡐࡋࡉࡔࡉࡕࡀࡋ | BHJ‬‬ ‫ࡅࡀࡍࡋࡐࡉࡁࡇ ‪GHIJ ࡀࡉࡉࡄ ࡕࡀࡌࡉࡎ :ࡀࡉࡉࡄࡕࡀࡌࡉࡎ 24 J ࡍࡍࡅࡉࡁࡀࡍࡎࡅ :ࡍࡍࡅࡉࡒࡀࡐࡎࡅ 23 >B :ࡀࡉࡓࡕࡅࡏࡋ ࡍࡅࡋࡀࡅࡄ ࡀࡑࡓࡉࡌ ࡀࡅࡄ 23–22 >B :ࡍࡀࡃࡓࡀࡉ 22 ACDI‬‬

Translation | 259

56:29 – 57:24

In the name of the Great Life,

may the sublime light be magnified!

57. A treasure am I—Life’s Treasure!

A treasure am I—the Mighty’s Treasure!

A treasure am I—Life’s Treasure!

A crown was I, before the Mighty!

A treasure am I—Life’s Treasure!

I brought light869 to excellencies and settlements,

and was a glimmer upon the Jordan.

A glimmer upon the Jordan was I,

5 for which there were no forerunners,

10

in which excellencies shine.

The Great [Life] certainly instructed me,

and made me into a garment.870

They make me their garment every day,

and praise the air continually.871

A treasure am I—Life’s Treasure!

A crown was I, for the glorious king,

in whose splendor excellencies shine,

and whose appearance they continually872 praise.

A treasure am I—Life’s Treasure,

who is spread over the glorious king,

a shine that enlightens his mind,

so that he is certainly instructed,

and his appearance shines brighter than the worlds. When he shines and enlightens excellencies,

and the settlements that are in the air,873

the king clothed Splendid Plant with me.

Splendid Plant took me and brought me,

15 he made me a garment for the Jordan.

He made me a garment for the Jordan,

which enlightens the excellencies

from head to toe.874

A treasure am I—Life’s Treasure!

The wicked are blind and do not see.

I summon them to the light,

those entombed in the darkness.

I say to them, 20 “Wicked people, who sink into the darkness,

in order to rise, do not sink down!”875

I call out to them but the wicked do not hear,

and they sank into the great Ocean.

Then the Jordan was a cable,

a cable for the excellencies it became,

The excellencies had it and they cut them off,876

and cast the wicked into the great Ocean.

A treasure am I—Life’s Treasure!

A crown became I, upon Manda d’Heyyi!

869 870 871 872 873 874 875 876

I “I went down,” emended to “I brought light.” Line 6 is missing from ACD. Literally “from head to head.” Literally “from head to head.” BGH “in the hand.” Literally “from head to head.” ACD have “surely arise and do not sink down.” I has been emended to reflect ACD. J “they took them.” B omits the text after the first “the excellencies” in line 22b to “the excellencies” in line 23a.

260 | Text

[213]

[214]

ࡌࡀࡕࡀࡄࡖ ࡀࡕࡍࡀࡊࡉࡔࡅ ࡕࡉࡅࡄ ࡀࡓࡅࡍࡄࡖ ࡀࡉࡌࡋࡀࡖ ࡍࡍࡅࡀࡓࡉࡍࡄࡀࡌ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡋ ࡇࡋࡉࡆࡀࡄ ࡀࡉࡒࡋࡀࡎ ࡉࡀࡅࡀࡂࡁࡅ ࡕࡉࡅࡄ ࡀࡓࡅࡍࡄࡖ ࡀࡉࡌࡋࡀࡋ ࡀࡔࡅࡁࡋ ࡕࡉࡅࡄ ࡀࡉࡉࡀࡓࡑࡅࡍࡀࡋ ࡊࡀࡋࡀࡌ ࡀࡉࡌࡉࡀࡒࡌࡅ ࡀࡉࡁࡀࡔࡌ ࡉࡀࡌࡅࡔࡁࡖ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡋ ࡇࡋࡉࡆࡀࡄ ࡀࡉࡒࡋࡀࡎ ࡀࡉࡋࡉࡃ ࡉࡀࡌࡅࡔࡋࡅ ࡀࡉࡋࡌࡉࡕࡏ ࡀࡓࡅࡍࡄࡁ ࡍࡅࡄࡉࡍࡀࡉࡀ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡍࡅࡋࡀࡓࡔ ࡍࡅࡄࡉࡀࡁࡉࡋࡁࡅ ࡌࡉࡄࡀࡓࡀࡋ ࡀࡍࡉࡁࡅ ࡀࡅࡀࡆ ࡌࡉࡄࡀࡓࡀࡋ ࡍࡀࡍࡅࡉࡌࡅ ࡀࡁࡂࡓࡀࡅ ࡇࡋࡏ ࡕࡀࡓࡔࡀࡋ ࡀࡍࡉࡉࡀ ࡕࡅࡒࡀࡅ ࡀࡉࡋࡉࡋࡖ ࡀࡉࡌࡄࡀࡓ ࡀࡉࡔࡍࡉࡏࡀࡋ ࡀࡑࡋࡀࡋ ࡇࡓࡀࡌ ࡕࡀࡋࡍࡉࡉࡌ ࡍࡌࡅ ࡐࡅࡎࡖ ࡀࡁࡓ ࡀࡌࡀࡉࡁ ࡋࡐࡉࡍࡀࡀࡋࡅ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡓࡀࡈࡀࡋ ࡀࡌࡅࡉ ࡀࡐࡉࡍࡀࡅ ࡁࡉࡍࡎࡉࡕࡉࡌ ࡀࡒࡃࡉࡆࡅ ࡀࡓࡂࡀࡖ ࡀࡍࡉࡒࡀࡕ ࡀࡉࡔࡅࡁࡋࡀࡁ ࡁࡉࡍࡎࡉࡕࡉࡌ ࡇࡍࡋࡉࡉࡀࡈ ࡒࡉࡓࡎࡉࡁ ࡇࡋࡀࡋࡀࡌ ࡓࡉࡎࡀࡄࡖ ࡁࡉࡔࡄࡉࡌ ࡀࡒࡃࡉࡆ ࡀࡉࡓࡉࡄࡁ ࡍࡌ ࡀࡉࡔࡉࡐࡓࡀࡕࡉࡌ ࡓࡀࡅࡀࡉࡖ ࡇࡌࡅࡔࡋࡖ ࡍࡅࡕࡅࡌࡃࡋ ࡕࡀࡓࡔ ࡇࡕࡓࡀࡍࡄࡀ ࡊࡀࡋ ࡀࡉࡃࡉࡌࡓࡀࡕ ࡕࡉࡔࡉࡐࡓࡀࡅ ‖ ࡀࡆࡅࡋࡊࡀࡁ ࡇࡁࡉࡓࡒ

ࡀࡉࡓࡕࡅࡏࡋ ࡍࡀࡈࡋࡀࡔ ࡀࡉࡉࡄ ࡕࡀࡌࡉࡎ ࡍࡀࡀ ࡕࡀࡌࡉࡎ ࡍࡅࡋࡉࡁࡀࡔࡌ ࡀࡉࡁࡓࡋ ࡀࡌࡅࡉ ࡋࡊࡅ ࡌࡅࡉ ࡋࡊࡅ ࡀࡉࡉࡄ ࡕࡀࡌࡉࡎ ࡍࡀࡀ ࡕࡀࡌࡉࡎ ࡀࡉࡉࡄ ࡕࡀࡌࡉࡎ ࡍࡀࡀ ࡀࡉࡉࡀࡓࡑࡅࡍࡀࡋ ࡕࡉࡅࡄ ࡊࡀࡋࡀࡌ ࡉࡀࡌࡅࡔࡁ ࡀࡉࡌࡉࡀࡒࡌࡅ ࡀࡉࡁࡀࡔࡌ ࡍࡅࡔࡁࡉࡋࡖ ࡀࡒࡃࡉࡆ ࡀࡉࡓࡉࡄࡁ ࡀࡓࡅࡍࡄࡁ ࡀࡉࡋࡌࡉࡕࡏ ࡍࡅࡄࡉࡍࡀࡉࡀ ࡀࡉࡉࡄ ࡕࡀࡌࡉࡎ ࡀࡉࡋࡉࡃࡋ ࡍࡅࡋࡔࡉࡁࡀࡋࡖ ࡌࡉࡄࡀࡓࡀࡋ ࡐࡀࡎࡊࡀࡅ ࡀࡁࡄࡀࡆ ࡌࡉࡄࡀࡓࡀࡋ ࡀࡉࡓࡂࡐࡀ‖ࡖ ࡀࡕࡋࡊࡉࡏ ࡀࡍࡉࡉࡀ ࡕࡅࡒࡀ ࡇࡋࡏ ࡕࡀࡓࡔࡀࡋ ࡀࡉࡓࡃࡉࡎࡅ ࡀࡉࡔࡁࡀࡓࡃ ࡀࡉࡔࡍࡉࡏࡀࡋ ࡀࡉࡅࡁࡀࡖ ࡇࡌࡄࡀࡓ ࡍࡌ ࡀࡑࡋࡀࡋ ࡀࡁࡀࡔࡁࡀࡄࡋ ࡇࡉࡔࡍࡉࡏࡀࡋࡅ ࡀࡉࡁࡓࡖ ࡀࡓࡄࡅࡏ ࡀࡉࡔࡍࡉࡏࡀࡋ ࡀࡉࡋࡉࡋࡖ ࡀࡉࡌࡄࡀࡓࡁ ࡁࡉࡍࡎࡉࡕࡉࡌ ࡀࡉࡓࡕࡅࡏ ࡍࡅࡂࡎࡀ ࡀࡉࡁࡓ ࡍࡌࡖ ࡀࡊࡉࡀࡃ ࡍࡀࡅࡈ ࡍࡉࡉࡀࡈ ࡗ ࡀࡒࡃࡉࡆ ࡀࡉࡓࡉࡄࡁ ࡍࡌ ࡁࡉࡔࡄࡉࡌ ࡍࡅࡄࡉࡀࡅࡀࡋࡏ ࡀࡉࡉࡄ ࡕࡀࡌࡉࡎ ࡀࡉࡁࡓࡅࡓ ࡕࡉࡁࡋ ࡊࡀࡓࡉࡃ ࡍࡅࡑࡋࡉࡓࡕࡏ

>BG ࡀࡌࡅࡉ; H ࡀࡌࡅࡉ ࡋࡊࡅࡅ; I ࡀࡌࡅࡉࡋࡊࡅࡅ :ࡀࡌࡅࡉ ࡋࡊࡅ 27 B ࡀࡉࡌࡋࡀ :ࡀࡉࡌࡋࡀࡖ | J ࡍࡍࡅࡀࡓࡀࡍࡄࡀࡌ :ࡍࡍࡅࡀࡓࡉࡍࡄࡀࡌ | >ACD :1ࡕࡀࡌࡉࡎ 26 ACD ࡍࡅࡈࡋࡀࡔ :ࡍࡀࡈࡋࡀࡔ 25

>J :ࡕࡉࡅࡄ ࡀࡓࡅࡍࡄࡖ ࡀࡉࡌࡋࡀࡋ ࡀࡔࡅࡁࡋ ࡀࡉࡉࡄ ࡕࡀࡌࡉࡎ ࡍࡀࡀ ࡕࡀࡌࡉࡎ | >ACD :1ࡕࡀࡌࡉࡎ 28 J ࡉࡀࡅࡀࡂࡁ :ࡉࡀࡅࡀࡂࡁࡅ | ACD ࡍࡅࡋࡍࡀࡉࡁࡀࡔࡌ :ࡍࡅࡋࡉࡁࡀࡔࡌ | BGJ ࡀࡁࡓࡋ :ࡀࡉࡁࡓࡋ

GH ࡕࡉࡅࡄ ࡀࡉࡉࡀࡓࡑࡅࡍࡀࡋ; I ࡕࡉࡅࡄ ࡀࡉࡉࡀࡓࡑࡅࡍࡀࡋ ࡊࡀࡋࡀࡌ; >J :ࡕࡉࡅࡄ ࡀࡉࡉࡀࡓࡑࡅࡍࡀࡋ ࡊࡀࡋࡀࡌ | H ࡀࡉࡉࡄࡕࡀࡌࡉࡎ :ࡀࡉࡉࡄ ࡕࡀࡌࡉࡎ | HJ ࡍࡀࡀ ࡕࡀࡌࡉࡎ :ࡍࡀࡀ 29 AC ࡀࡔࡅࡁࡋࡀ :ࡀࡔࡅࡁࡋ

>B; G ࡀࡉࡉࡀࡓࡑࡅࡍࡀ ࡋࡏ ࡕࡉࡅࡄ ࡊࡀࡋࡀࡌ ࡊࡀࡋࡀࡌ; H ࡀࡉࡉࡀࡓࡑࡅࡍࡀࡋ ࡕࡉࡅࡄ ࡊࡀࡋࡀࡌ ࡊࡀࡋࡀࡌ; I ࡕࡉࡅࡄ ࡊࡀࡋࡀࡌ ࡊࡀࡋࡀࡌ :ࡀࡉࡉࡀࡓࡑࡅࡍࡀࡋ ࡕࡉࡅࡄ ࡊࡀࡋࡀࡌ 30 B ࡀࡉࡉࡀࡓࡑࡅࡍࡀࡋ;

>BGHJ; I ࡍࡅࡄࡉࡍࡀࡉࡀ :ࡍࡅࡄࡉࡍࡀࡉࡀ | B ࡉࡀࡓࡉࡄࡁ :ࡀࡉࡓࡉࡄࡁ 32 ACD ࡉࡀࡌࡅࡔ ࡋࡏࡅ; I ࡉࡀࡌࡅࡔࡋࡏࡅ; >J :ࡉࡀࡌࡅࡔࡋࡅ 31 >ACD :ࡀࡉࡁࡀࡔࡌ | J ࡉࡀࡌࡅࡔࡁ :ࡉࡀࡌࡅࡔࡁࡖ H ࡍࡅࡄࡉࡀࡁࡉࡋࡁ :ࡍࡅࡄࡉࡀࡁࡉࡋࡁࡅ 33 >BGHJ; I ࡀࡓࡅࡍࡄࡁ ࡀࡉࡋࡌࡉࡕࡏ ࡍࡅࡄࡉࡍࡀࡉࡀ ࡀࡉࡋࡌࡉࡕࡏ :ࡀࡓࡅࡍࡄࡁ ࡀࡉࡋࡌࡉࡕࡏ ࡍࡅࡄࡉࡍࡀࡉࡀ ࡀࡉࡋࡌࡉࡕࡏ 33–32 BHIJ ࡀࡓࡅࡍࡄࡀࡁ :ࡀࡓࡅࡍࡄࡁ

>GHJ :ࡌࡉࡄࡀࡓࡀࡋ 36 BD ࡍࡀࡍࡅࡀࡌࡅ :ࡍࡀࡍࡅࡉࡌࡅ | H ࡀࡁࡂࡓ; J ࡇࡁࡉࡂࡓࡀࡅ :ࡀࡁࡂࡓࡀࡅ 35 H ࡍࡏࡁࡅ :ࡀࡍࡉࡁࡅ | ACD ࡀࡉࡋࡉࡔࡁࡀࡋࡖ; HI ࡀࡉࡋࡔࡉࡁࡀࡋࡖ :ࡍࡅࡋࡔࡉࡁࡀࡋࡖ 34

:ࡀࡉࡌࡄࡀࡓ | ACD ࡇࡉࡔࡍࡉࡏࡀࡋࡅ; B ࡇࡉࡔࡍࡉࡏ ࡇࡋࡏ ࡇࡉࡔࡍࡉࡏࡀࡋࡅ; G ࡀࡉࡍࡔࡏࡀࡋࡅ; H ࡇࡉࡉࡍࡔࡏࡀࡋࡅ :ࡀࡉࡔࡍࡉࡏࡀࡋ | B ࡉࡍࡀࡉࡀ; G ࡍࡇࡉࡀ :ࡀࡍࡉࡉࡀ | J ࡕࡉࡓࡔࡀࡋ :ࡕࡀࡓࡔࡀࡋ 37 J ࡀࡉࡓࡃࡉࡎࡅ ࡀࡉࡔࡀࡓࡃࡋ :ࡀࡉࡓࡃࡉࡎࡅ ࡀࡉࡔࡁࡀࡓࡃ | ACD ࡇࡉࡔࡍࡉࡏࡀࡋ; B ࡇࡉࡔࡍࡉࡏࡀࡋࡅ; GJ ࡀࡉࡍࡔࡏࡀࡋࡅ; H ࡇࡉࡉࡍࡔࡏࡀࡋࡅ :ࡀࡉࡔࡍࡉࡏࡀࡋ 38 H ࡇࡌࡄࡀࡓ; J ࡀࡉࡌࡄࡀࡓࡋ

ࡕࡀࡋࡍࡉࡉࡌ ࡍࡌࡅ :ࡇࡌࡄࡀࡓ ࡍࡌ ࡀࡑࡋࡀࡋ ࡀࡑࡋࡀࡋ ࡇࡓࡀࡌ ࡕࡀࡋࡍࡉࡉࡌ ࡍࡌࡅ 39–38 ACD ࡀࡓࡃࡉࡎࡅ ࡀࡔࡁࡀࡓࡃࡋ; G ࡇࡓࡃࡉࡎࡅ ࡀࡉࡔࡀࡓࡃ; H ࡀࡉࡓࡃࡉࡎࡅ ࡀࡉࡔࡀࡓࡃ; I ࡀࡉࡓࡃࡉࡎࡅ ࡀࡉࡔࡁࡀࡓࡃࡋ; ࡀࡌࡅࡉ ࡀࡐࡉࡍࡀࡅ ࡀࡁࡀࡔࡁࡀࡄࡋ ࡇࡉࡔࡍࡉࡏࡀࡋࡅ | H ࡇࡉࡉࡍࡔࡏࡀࡋࡅ :ࡇࡉࡔࡍࡉࡏࡀࡋࡅ 40 GJ ࡋࡐࡀࡍࡀࡋࡅ :ࡋࡐࡉࡍࡀࡀࡋࡅ | D ࡀࡉࡌࡄࡀࡓ :ࡇࡌࡄࡀࡓ 39 >BGHJ; I ࡇࡌࡄࡀࡓ ࡍࡌ ࡀࡑࡋࡀࡋ ࡀࡑࡋࡀࡋ ࡇࡓࡀࡌ

ࡁࡉࡍࡎࡉࡕࡉࡌ 42–41 J ࡀࡓࡄࡅࡏࡋ :ࡀࡓࡄࡅࡏ | ACD ࡇࡉࡔࡍࡉࡏࡀࡋ; B ࡇࡉࡔࡍࡉࡏࡀࡋࡅ; GJ ࡀࡉࡍࡔࡏࡀࡋࡅ; H ࡀࡉࡉࡍࡔࡏࡀࡋࡅ :ࡀࡉࡔࡍࡉࡏࡀࡋ 41 BGH ࡈࡉࡔࡀࡋ :ࡓࡀࡈࡀࡋ | >J :ࡓࡀࡈࡀࡋ GH ࡍࡅࡁࡅࡂࡎࡀ; J ࡍࡅࡁࡂࡎࡀ :ࡍࡅࡂࡎࡀ 43 G ࡍࡇࡒࡀࡕ :ࡍࡌࡖ ࡀࡍࡉࡒࡀࡕ 43–42 J ࡁࡉࡍࡎࡉࡕࡉࡌࡅ :2ࡁࡉࡍࡎࡉࡕࡉࡌ 42 ACD ࡁࡉࡍࡎࡉࡕࡉࡌ; I ࡁࡉࡍࡎࡉࡕࡉࡌ ࡁࡉࡍࡎࡉࡕࡉࡌ :ࡁࡉࡍࡎࡉࡕࡉࡌ ACD ࡇࡋࡉࡉࡀࡈ; I ࡇࡋࡍࡉࡉࡀࡈ :ࡇࡍࡋࡉࡉࡀࡈ | ACD ࡒࡀࡓࡎࡉࡁࡅ; I ࡒࡀࡓࡎࡉࡁࡅ :ࡒࡉࡓࡎࡉࡁ | ACD ࡇࡋࡉࡋࡀࡌ; BGH ࡇࡋࡀࡋࡀࡌࡅ; DJ ࡀࡋࡀࡋࡀࡌ :ࡇࡋࡀࡋࡀࡌ | ACDI ࡓࡀࡎࡀࡄࡖ :ࡓࡉࡎࡀࡄࡖ ࡇࡌࡅࡔ ࡋࡏ; I ࡇࡌࡅࡔࡋࡏࡖ :ࡇࡌࡅࡔࡋࡖ | >ACDI :ࡁࡉࡔࡄࡉࡌ 45 >B :ࡀࡒࡃࡉࡆ ࡀࡉࡓࡉࡄࡁ ࡍࡌ ࡁࡉࡔࡄࡉࡌ ࡁࡉࡔࡄࡉࡌ 45–44 D ࡁࡉࡔࡄࡉࡕࡉࡌ :ࡁࡉࡔࡄࡉࡌ | H ࡍࡌࡅ :ࡍࡌ 44 J ࡍࡅࡑࡋࡀࡓࡕࡅ :ࡍࡅࡑࡋࡉࡓࡕࡏ 47 ACDI ࡍࡅࡄࡉࡀࡕࡅࡌࡃࡋ :ࡍࡅࡕࡅࡌࡃࡋ | BGH ࡕࡀࡓࡀࡔ :ࡕࡀࡓࡔ 46 ACDI ࡍࡉࡔࡉࡐࡓࡀࡕࡉࡌ :ࡀࡉࡔࡉࡐࡓࡀࡕࡉࡌ | G ࡓࡀࡅࡀࡉ :ࡓࡀࡅࡀࡉࡖ | ACD BGH ࡕࡉࡔࡉࡐࡓࡀ; J ࡕࡀࡔࡉࡐࡓࡀ :ࡕࡉࡔࡉࡐࡓࡀࡅ | BGHJ ࡇࡁࡀࡓࡒ :ࡇࡁࡉࡓࡒ | H ࡕࡉࡁ ࡋࡏ :ࡕࡉࡁࡋ | ACDI ࡍࡅࡑࡋࡀࡓࡕ; GH ࡍࡅࡑࡋࡀࡓࡕࡏ;

25

30

35

40

45

Translation | 261

57:25 – 57:47

25 He put me in authority over the excellencies

and the settlements there.

A treasure am I—Life’s Treasure!

I was the illuminator of the light worlds.

Each and every day, I praise the Great,

and through me they rise to see light’s place.

A treasure am I—Life’s Treasure!

I was a garment for the worlds of light.877

I am Life’s Treasure,878

who has advised the Nazoreans.

30 I have advised the Nazoreans

879to

praise and confirm in my name.

They will praise and confirm in my name,

and by my name they rise to see light’s place.

The righteous elect who don me,

their eyes are filled with light.

With light, their eyes are filled,880

and Manda d’Heyyi dwells in their heart.

Whosoever dons me, Life’s Treasure,

loves neither wife nor children,

35 loves neither gold nor silver,

loves neither money nor possessions.

He does not love material food

and envy has not fallen upon him.

Upon him fell no envy,

and he did not forget the evening devotionals.

He did not forget his lessons881 and books,

and did not turn away from his lord’s word.

He did not turn away from the love of his father,882

Manda d’Heyyi,and will not fall into the great Ocean.

40 He did not forget Sunday

and did not neglect the morning prayers.883

He did not forget the Great’s path,

the one of reward and charity will be taken away.884

He will be taken during the evening prayer,

in the shining garments,

which the excellencies brought from the Great.

He will fill what he lacks, carry him empty-handed.885

When he bears a pure burden,

he will be reckoned among the righteous elect.

45 He will be reckoned among the righteous elect,

who meditate upon Yawar’s Name.

Life’s Treasure is upon them,

she spread light upon their likenesses.

I will set a road to the Mighty’s house for them.886

I have called a proclamation and taught disciples

there.887

877 Line 28 is missing from J. 878 HJ “A treasure am I—Life’s Treasure!” 879 Line 30a is missing from B. 880 Based on the variants from ACD. BGHIJ are missing lines 32b and 33a. 881 In place of dərabši ‘banners;’ read dərāši ‘his lessons’ as in GHJ. 882 Based on the variants from ACD. BGHIJ are missing lines 38b and 39a, save for the last word, “of his father.” 883 Line 40 is missing from J. 884 Following BGHI, in which “is taken away” is doubled, rather than ACD, in which it appears singly. 885 Unclear. The subject of both verbs is clearly singular in most manuscripts. Uniquely in I, the form “they will carry him” appears just as Lidbzbarski reconstructed, suggesting that I was emended to reflect Lidzbarksi’s critical edition. 886 Based on the variant in B. ACDGHIJ all have “he set a road.” 887 Based on the variant in ACDI. BGHJ have “he called a proclamation.”

‫‪262 | Text‬‬

‫‪50‬‬

‫ࡀࡌࡀࡓࡀࡍࡋࡅࡍ‬ ‫ࡂࡅࡐࡀࡍ ࡖࡈࡀࡉࡉࡍ ࡎࡀࡋࡉࡒ‬ ‫ࡖࡁࡀࡉࡉࡁࡍࡉࡀ ࡅࡌࡉࡕࡀࡓࡐࡀࡔࡁࡉࡀ ࡎࡀࡋࡉࡒ‬ ‫ࡖࡋࡀࡁࡀࡉࡉࡁࡍࡉࡀ ࡅࡋࡀࡌࡉࡕࡀࡓࡐࡀࡔࡁࡉࡀ ࡌࡉࡎࡐࡉࡒ‬

‫ࡅࡃࡋࡀࡈࡀࡉࡉࡍ ࡄࡀࡀࡊ ࡌࡉࡕࡀࡂࡆࡀࡓ‬ ‫ࡄࡀࡆࡉࡋࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡅࡀࡍࡉࡐࡋ ࡁࡉࡀࡌࡀ ࡓࡁࡀ ࡖࡎࡅࡐ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫‪10‬‬

‫‪15‬‬

‫ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ‬ ‫ࡉࡀࡓࡃࡉࡍࡀ ࡁࡓࡉࡄࡀࡉ ࡓࡀࡃࡉࡍ‬ ‫ࡓࡀࡅࡆࡉࡀ ࡌࡉࡀ ࡄࡉࡉࡀ‬ ‫ࡆࡉࡅࡀࡉ ࡅࡆࡉࡅࡀ ࡖࡉࡀࡓࡃࡀࡍ‬ ‫ࡌࡉࡕࡓࡀࡅࡓࡁࡉࡀ ࡁࡂࡀࡅࡀࡉࡄࡅࡍ‬ ‫ࡋࡁࡅࡔࡀ ࡀࡀࡍ ࡖࡓࡅࡓࡁࡉࡀ‬ ‫ࡖࡋࡉࡁࡔࡀࡍ ࡁࡎࡅࡌ ࡓࡉࡄࡇ‬ ‫ࡋࡁࡅࡔࡀ ࡀࡀࡍ ࡄࡅࡉࡕ ࡖࡌࡀࡋࡀࡊ‬ ‫ࡅࡎࡊࡀࡉࡕࡇ ࡌࡍ ࡏࡅࡕࡓࡉࡀ‬ ‫ࡅࡁࡀࡑࡅࡕࡀࡉ ࡃࡉࡋࡉࡀ ࡀࡍࡈࡀࡓ‬ ‫ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬ ‫ࡀࡌࡀࡓ ࡖࡅࡊࡋ ࡌࡀࡍ‬ ‫ࡉࡍࡁࡀࡓ ࡅࡉࡍࡕࡓࡀࡅࡓࡀࡁ‬ ‫ࡕࡀࡂࡀ ࡀࡀࡍ ࡄࡅࡉࡋࡇ‬ ‫ࡅࡊࡓࡎࡉࡀ ࡕࡓࡀࡋࡑࡉࡀ‬ ‫ࡗ ࡅࡊࡓࡎࡉࡀ ࡕࡓࡀࡋࡑࡉࡀ‬ ‫ࡅࡊࡋࡄࡅࡍ ࡉࡀࡄࡁࡉࡀ ࡃࡅࡍࡕࡀ ࡋࡃࡉࡋࡉࡀ‬ ‫ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬

‫ࡉࡀࡓࡃࡀࡍ ࡅࡊࡓࡎࡉࡀ ࡕࡓࡀࡋࡑࡉࡀ‬ ‫ࡅࡌࡉࡀ ࡁࡆࡉࡅࡀࡉ ࡓࡀࡅࡆࡉࡀ‬ ‫ࡅࡁࡀࡍࡉࡐࡀ ࡆࡉࡅࡀࡉ ࡎࡀࡄࡒࡉࡀ‬ ‫ࡁࡂࡀࡅࡀࡉࡄࡅࡍ ࡌࡉࡕࡓࡀࡅࡓࡁࡉࡀ‬ ‫ࡅࡀࡍࡄࡓࡀ ࡃࡌࡅࡕࡅࡍ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬ ‫ࡖࡅࡊࡋ ࡌࡀࡍ ࡖࡋࡉࡁࡔࡀࡍ ࡄࡃࡀ ࡅࡕࡁࡀࡎࡀࡌ‬ ‫ࡅࡕࡓࡀࡅࡓࡀࡁ ࡌࡉࡇࡍ ࡌࡍ ࡀࡋࡌࡀ ‖‬ ‫ࡅࡋࡌࡀࡋࡀࡊ ࡓࡀࡅࡓࡉࡁࡕࡇ‬

‫]‪[215‬‬

‫ࡅࡁࡂࡀࡅࡀࡉ ࡄࡀࡃࡉࡀ ࡅࡀࡍࡄࡀࡓ‬ ‫ࡀࡍࡄࡓࡉࡁࡉࡀ ࡅࡌࡉࡕࡀࡓࡐࡉࡔࡉࡁࡉࡀ‬ ‫ࡖࡄࡀࡆࡉࡍ ࡋࡁࡅࡔࡀ ࡉࡍࡋࡁࡀࡔ‬ ‫ࡃࡌࡅࡕࡇ ࡀࡅࡊࡀࡕ ࡃࡉࡋࡉࡀ‬ ‫ࡋࡌࡀࡋࡀࡊ ࡅࡁࡓࡉࡔ ࡔࡉࡊࡕࡍࡇ‬ ‫ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬ ‫ࡅࡊࡋࡄࡅࡍ ࡃࡅࡍࡕࡀ ࡋࡃࡉࡋࡉࡀ ࡉࡀࡄࡁࡉࡀ‬ ‫ࡋࡀࡃࡌࡅࡕࡀࡉ ࡌࡔࡀࡁࡉࡋࡇ‬

‫‪GH ࡇࡁࡔࡀࡐࡓࡀࡕࡉࡌࡅ; J ࡇࡁࡉࡔࡉࡐࡓࡀࡕࡉࡌࡅ :ࡀࡉࡁࡔࡀࡐࡓࡀࡕࡉࡌࡅ | D ࡀࡉࡁࡍࡅࡉࡉࡀࡁࡖ; G ࡀࡉࡍࡁࡀࡉࡀࡁࡖ; H ࡇࡍࡁࡀࡉࡀࡁࡖ :ࡀࡉࡍࡁࡉࡉࡀࡁࡖ 50 ACD ࡍࡉࡉࡀࡈࡀࡋࡅ :ࡍࡉࡉࡀࡈࡀࡋࡃࡅ 49‬‬

‫;ࡅࡌࡉࡕࡀࡓࡐࡀࡔࡉࡁࡉࡀ ‪J ࡇࡁࡔࡉࡐࡓࡀࡕࡉࡌࡀࡋࡅ :ࡀࡉࡁࡔࡀࡐࡓࡀࡕࡉࡌࡀࡋࡅ | AC ࡀࡉࡁࡍࡅࡉࡉࡀࡁࡀࡋࡖ; D ࡀࡉࡁࡍࡅࡉࡀࡁࡀࡋࡖ; G ࡀࡉࡍࡁࡀࡉࡀࡁࡀࡋࡖ; H ࡇࡍࡁࡀࡉࡀࡁࡀࡋࡖ :ࡀࡉࡍࡁࡉࡉࡀࡁࡀࡋࡖ 51 ACD‬‬

‫;ࡅࡋࡀࡌࡉࡕࡀࡓࡐࡀࡔࡁࡇ ‪:1ࡕࡀࡌࡉࡎ 1 C ࡉࡊࡏࡋ; I ࡊࡀࡋࡏ :ࡊࡀࡋ | I ࡊࡏࡀࡆࡅ :ࡀࡊࡉࡀࡆࡅ | C ࡍࡊࡉࡀࡆࡅ; I ࡍࡊࡉࡀࡆࡅ :ࡍࡊࡉࡀࡆ 52 ACD ࡋࡐࡉࡍࡀ :ࡋࡐࡉࡍࡀࡅ | ACDI ࡀࡉࡁࡉࡔࡉࡐࡓࡀࡕࡉࡌࡀࡋࡅ; H‬‬

‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ ࡎࡉࡌࡀࡕ ‪ࡀࡉࡌ :ࡀࡉࡉࡄ ࡀࡉࡌ ࡀࡉࡆࡅࡀࡓ 3 >B :ࡀࡉࡆࡅࡀࡓ ࡉࡀࡅࡉࡆࡁ ࡀࡉࡌࡅ | ACDJ ࡍࡀࡃࡓࡀࡉ :ࡀࡍࡉࡃࡓࡀࡉ 2 ACI ࡀࡉࡑࡋࡉࡓࡕ :ࡀࡉࡑࡋࡀࡓࡕ | >B :ࡀࡉࡎࡓࡊࡅ | B‬‬ ‫ࡄࡉࡀ ‪ࡍࡅࡉࡀࡅࡀࡂࡁ :ࡍࡅࡄࡉࡀࡅࡀࡂࡁ | HJ ࡉࡀࡅࡉࡆࡅ :ࡉࡀࡅࡉࡆ 4 >B :ࡉࡀࡅࡉࡆ ࡀࡉࡒࡄࡀࡎ 4–3 GHJ ࡀࡉࡃࡄࡀࡎ; I ࡀࡉࡒࡃࡄࡀࡎ :ࡀࡉࡒࡄࡀࡎ | BDG ࡉࡐࡀࡍࡀࡁࡅ :ࡀࡐࡉࡍࡀࡁࡅ | ACD ࡀࡉࡌ; BH‬‬ ‫‪BG ࡋࡊࡅ :ࡋࡊࡅࡖ | G ࡔࡅࡁࡋ :ࡀࡔࡅࡁࡋ 6 G ࡔࡉࡓࡁ :ࡔࡉࡓ | BGH ࡍࡅࡉࡀࡕࡅࡌࡃ; J ࡊࡀࡕࡅࡌࡃ :ࡍࡅࡕࡅࡌࡃ | G ࡍࡅࡉࡀࡅࡀࡂࡁ :ࡍࡅࡄࡉࡀࡅࡀࡂࡁ | >ACD :ࡀࡉࡁࡓࡅࡀࡓࡕࡉࡌ 5 ACDI‬‬ ‫ࡖࡅࡊࡋ ࡌࡀࡍ‪ࡊࡀࡋࡀࡌࡖ :ࡇࡕࡁࡉࡓࡅࡀࡓ ࡊࡀࡋࡀࡌࡋࡅ ࡊࡀࡋࡀࡌࡖ 8 ACD ࡇࡉࡄࡉࡓ :ࡇࡄࡉࡓ 7 H ࡌࡀࡎࡀࡁࡕࡏࡅ; J ࡌࡉࡎࡀࡁࡕࡏࡅ :ࡌࡀࡎࡀࡁࡕࡅ | BG ࡍࡀࡌ ࡋࡊࡅ; HJ ࡍࡀࡌࡋࡊࡅ; I ࡍࡀࡌࡋࡊࡅࡖ :‬‬ ‫ࡅࡋࡌࡀࡋࡀࡊ ࡓࡀࡅࡓࡅࡁࡕࡇ ‪J ࡉࡀࡅࡀࡂࡁ :ࡉࡀࡅࡀࡂࡁࡅ | J ࡓࡉࡈࡍࡀ :ࡓࡀࡈࡍࡀ | B ࡉࡀࡓࡅࡑࡀࡁࡅ; J ࡉࡀࡕࡅࡑࡀࡁ :ࡉࡀࡕࡅࡑࡀࡁࡅ 10 D ࡇࡕࡉࡀࡎࡊࡀࡅ :ࡇࡕࡉࡀࡊࡎࡅ 9 ACD ࡇࡕࡁࡉࡓࡅࡀࡓࡅ ࡊࡀࡋࡀࡌࡋ; J‬‬ ‫ࡅࡀࡍࡄࡀࡓ‪BG ࡇࡁࡉࡔࡉࡐࡓࡀࡕࡉࡌࡅ :ࡀࡉࡁࡉࡔࡉࡐࡓࡀࡕࡉࡌࡅ 11 >D :ࡍࡀࡌ ࡋࡊࡅࡖ ࡓࡀࡌࡀ ࡀࡉࡁࡉࡔࡉࡐࡓࡀࡕࡉࡌࡅ ࡀࡉࡁࡉࡓࡄࡍࡀ 12–11 BH ࡇࡁࡉࡓࡄࡍࡀ :ࡀࡉࡁࡉࡓࡄࡍࡀ 11 J ࡓࡅࡄࡍࡀࡅ :‬‬ ‫‪AC ࡇࡋࡉࡅࡄࡀ; GJ ࡀࡉࡋࡉࡅࡄ :ࡇࡋࡉࡅࡄ | >BG; I ࡍࡀࡀ :ࡍࡀࡀ 14 B ࡉࡀࡕࡅࡌࡃ :ࡇࡕࡅࡌࡃ 13 >B :ࡍࡉࡆࡀࡄࡖ | >H; I ࡍࡀࡌࡋࡊࡅࡖ; J ࡍࡀࡌࡋࡊࡅ :ࡍࡀࡌ ࡋࡊࡅࡖ | BG ࡋࡊࡅ :ࡋࡊࡅࡖ 12‬‬ ‫ࡋࡌࡀࡋࡀࡊ‪ࡍࡌ :ࡀࡉࡑࡋࡀࡓࡕ ࡀࡉࡎࡓࡊࡅ ࡗ ࡔࡉࡓࡁ ࡔࡉࡓ ࡍࡌ 16–15 ACI ࡀࡉࡑࡋࡉࡓࡕࡀ; D ࡀࡉࡑࡋࡉࡓࡕ :ࡀࡉࡑࡋࡀࡓࡕ 15 J ࡀࡕࡍࡀࡊࡉࡔ :ࡇࡍࡕࡊࡉࡔ | BJ ࡔࡉࡓࡁ :ࡔࡉࡓࡁࡅ | BG ࡊࡀࡋࡀࡌ ࡋࡏ :‬‬ ‫ࡓࡉࡔ ࡁࡓࡉࡔ ࡗ ࡅࡊࡓࡎࡉࡀ ࡕࡓࡀࡋࡑࡉࡀ ‪ࡀࡕࡍࡅࡃ :ࡀࡉࡁࡄࡀࡉ ࡀࡉࡋࡉࡃࡋ ࡀࡕࡍࡅࡃ ࡍࡅࡄࡋࡊࡅ 16 ACD ࡀࡉࡑࡋࡉࡓࡕࡀ ࡀࡉࡎࡓࡊࡅ ࡗ ࡔࡉࡓࡁ ࡔࡉࡓ ࡍࡌ; >BH; D ࡀࡉࡑࡋࡉࡓࡕ ࡀࡉࡎࡓࡊࡅ ࡗ ࡔࡉࡓࡁ ࡔࡉࡓ ࡍࡌ; J‬‬ ‫ࡋࡃࡉࡋࡉࡀ ࡉࡀࡄࡁࡉࡀ ‪:ࡉࡀࡕࡅࡌࡃࡀࡋ | C ࡇࡋࡉࡃࡋ ࡀࡕࡍࡅࡃ ࡀࡉࡁࡄࡀࡉ ࡍࡅࡄࡋࡊࡅ ࡀࡉࡁࡄࡀࡉ ࡀࡉࡋࡉࡃࡋ :ࡀࡉࡋࡉࡃࡋ 17 >ACD; B ࡀࡉࡁࡄࡀࡉ ࡀࡉࡋࡉࡃࡋ ࡀࡊࡕࡅࡃ ࡍࡅࡄࡋࡊࡅ; I ࡀࡉࡁࡄࡀࡉ ࡀࡉࡋࡉࡃࡋ ࡀࡕࡍࡅࡃ ࡍࡅࡄࡋࡊࡅ; J‬‬ ‫ࡅࡋࡃࡌࡅࡕࡀࡉ ‪ACD ࡇࡕࡅࡌࡃ; I ࡉࡀࡕࡅࡌࡃࡋ ࡋࡏ; J‬‬

Translation | 263

57:48 – 58:18

I tell them,

50

“The vine that is fruitful will rise,

and that which is not will be cut off here.

Whom I taught and instructed will rise;

he will see light’s place.

Whom I didn’t will be cut off;

he will fall into the great Ocean.”

The triumphant Life speaks,

and the man who went here triumphs!

58. A treasure am I—Life’s Treasure!

The Jordan set a throne for me.

The Jordans flow with my scent,

and the waters rejoice in my splendor.

The living waters rejoice,

and they frolic888 in the presence of my splendor.

My splendor and that of the Jordan,

they grow strong within them;

5 within them, they grow strong,

and their appearance shines from head to toe.889

A mighty garment am I,

which all who wore, rejoiced and gladdened;

those who wore me, their scent sweetened,

and they became greater than the world.

A king’s garment am I.

I magnify the king,

and conceal him from the excellencies. 10

With my company,890 he stands guard, From head to

toe,891

and he delights in me and shines. he shines with me and is distinguished by me.

He says, “Whosoever

dons this garment

will shine and his form will grow

mighty like mine.”

I was a crown

for the king, and at the head of his settlement,

15 he set a chair for me

from beginning to end.892

When he set a chair for me,893

all gave obedience to me.894

All to me gave their obedience,

they praised my appearance

from head to toe.895

888 889 890 891 892 893 894 895

GHI “they bear witness.” In I, this is emended to “they frolic.” Literally “from head to head.” B “at my neck.” Literally “from head to head.” Literally “from head to head.” Lines 15b and 16a are missing from BHJ. Line 16b is missing from ACD. In place of “obedience,” B has “place.” Literally “from head to head.”

‫‪264 | Text‬‬

‫‪20‬‬

‫‪25‬‬

‫‪30‬‬

‫‪35‬‬

‫ࡄࡀࡉࡆࡀࡊ ࡀࡌࡀࡓࡋࡇ ࡋࡍࡀࡑࡁ ࡓࡁࡀ‬ ‫ࡌࡍ ࡋࡁࡅࡔࡉࡇ ࡀࡋࡁࡅࡔࡉࡇ‬ ‫ࡏࡋࡇ ࡀࡊࡎࡉࡀࡍ‬ ‫ࡅࡀࡌࡀࡓࡀࡍࡋࡇ‬ ‫ࡏࡆࡉࡋ ࡁࡄࡀࡉࡋࡇ ࡖࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ‬ ‫ࡉࡍࡕࡀࡒࡀࡍࡍ ࡅࡊࡋࡄࡅࡍ ࡏࡁࡉࡃࡀࡕࡀࡊ‬ ‫ࡀࡌࡉࡈࡍࡅࡋ ࡖࡏࡕࡉࡕࡋࡇ ࡋࡁࡅࡔࡀ‬ ‫ࡅࡃࡅࡍࡕࡀ ࡋࡃࡉࡋࡀࡊ ࡉࡍࡃࡀࡍࡋࡀࡊ‬ ‫ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ‬ ‫ࡋࡀࡋࡌࡉࡀ ࡖࡃࡌࡀࡎࡀ ࡔࡀࡃࡓࡀࡍ‬ ‫ࡌࡀࡄࡅࡉࡋࡅࡍ ࡋࡁࡅࡔࡀ ࡋࡌࡀࡋࡀࡊ‬ ‫ࡌࡉࡔࡓࡉࡀ ࡏࡒࡀࡓࡀ ࡓࡁࡀ‬ ‫ࡓࡀࡃࡉࡉࡍࡍ ࡅࡌࡀࡎࡂࡉࡉࡍࡍ‬ ‫ࡀࡃࡉࡍࡍ ࡁࡎࡉࡐࡀࡍࡕࡀ ࡖࡆࡉࡅࡀ‬ ‫ࡆࡉࡅࡀࡍ ࡃࡀࡍ ࡏࡋ ࡀࡋࡌࡉࡀ ࡖࡃࡌࡀࡎࡀ‬ ‫ࡄࡍࡀࡓ ࡁࡄࡀࡉࡋࡇ ࡖࡎࡉࡌࡀࡕࡄࡉࡉࡀ‬ ‫ࡅࡀࡌࡓࡉࡋࡇ‬ ‫ࡁࡓࡉࡊ ࡌࡉࡕࡉࡀࡉࡍࡊ ࡎࡉࡌࡀࡕࡄࡉࡉࡀ‬ ‫ࡅࡔࡉࡊࡀࡍࡕࡀ ࡁࡂࡀࡅࡉࡊ ࡌࡉࡉࡍࡄࡓࡀ‬ ‫ࡄࡀࡉࡆࡀࡊ ࡍࡀࡑࡁ ‖ ࡓࡁࡀ ࡎࡀࡌࡋࡇ‬ ‫ࡅࡔࡅࡌࡇ ࡀࡊࡎࡉࡀ ࡈࡍࡉࡓ ࡏࡋ ࡉࡅࡀࡊࡁࡀࡓ‬

‫ࡅࡅࡊࡔࡈࡀ ࡌࡉࡇࡍ ࡎࡍࡉࡁ‬ ‫ࡅࡋࡃࡉࡋࡉࡀ ࡎࡉࡌࡀࡕࡄࡉࡉࡀ ࡀࡊࡎࡉࡀࡍ ࡏࡋࡇ‬ ‫ࡖࡀࡀࡍ ࡎࡊࡀࡉࡕࡇ ࡋࡃࡌࡅࡕࡇ‬ ‫ࡅࡊࡋࡄࡅࡍ ࡏࡁࡉࡃࡀࡕࡀࡊ ࡉࡍࡕࡀࡒࡀࡍࡍ ‖‬

‫ࡅࡁࡄࡀࡓࡕ ࡖࡀࡅࡊࡀࡕࡀࡊ ࡅࡈࡍࡉࡓ ࡏࡋࡀࡊ‬ ‫ࡏࡕࡉࡕࡋࡇ ࡎࡉࡈࡀࡓ ࡉࡍࡒࡅࡌ ࡌࡉࡀࡍࡊ‬

‫]‪[216‬‬

‫ࡎࡀࡌ ࡄࡉࡉࡀ ࡁࡈࡀࡓࡈࡀࡁࡅࡅࡍࡍ ࡖࡆࡉࡅࡀ‬ ‫ࡋࡀࡋࡌࡉࡀ ࡔࡀࡃࡓࡀࡍ ࡖࡃࡌࡀࡎࡀ‬ ‫ࡋࡀࡄࡍࡅࡓࡉࡀ ࡃࡌࡅࡕࡇ ࡁࡔࡉࡊࡕࡍࡇ‬ ‫ࡖࡏࡅࡕࡓࡉࡀ ࡁࡀࡃࡌࡅࡕࡇ ࡀࡍࡄࡓࡉࡀ‬ ‫ࡁࡎࡉࡐࡀࡍࡕࡀ ࡖࡆࡉࡅࡀ ࡀࡃࡉࡍࡍ‬ ‫ࡀࡋࡌࡀ ࡋࡁࡉࡕ ࡌࡉࡓࡑࡉࡀ ࡌࡈࡉࡍ‬ ‫ࡁࡄࡀࡉࡋࡇ ࡖࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ ࡄࡍࡀࡓ‬ ‫ࡄࡉࡅࡍࡍ ࡀࡋࡀࡍࡇࡐ ࡖࡎࡉࡌࡀࡕࡄࡉࡉࡀ ࡀࡍࡒࡐࡉࡀ‬ ‫ࡖࡏࡅࡕࡓࡉࡀ ࡁࡓࡉࡄࡉࡊ ࡁࡀࡎࡌࡉࡀ‬ ‫ࡖࡓࡁࡉࡀ ࡅࡊࡔࡈࡀ ࡋࡌࡀࡋࡀࡊ‬

‫]‪[217‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫ࡎࡉࡌࡀࡕ ࡀࡀࡍ ࡎࡉࡌࡀࡕ ࡄࡉࡉࡀ‬ ‫ࡎࡀࡌ ࡄࡉࡉࡀ ࡏࡄࡀࡁࡋࡉࡀ ࡋࡁࡅࡔࡀ ࡃࡀࡉࡊࡀ‬

‫ࡖࡁࡂࡀࡅࡇ ࡀࡍࡄࡓࡉࡀ ࡀࡋࡌࡉࡀ‬

‫‪:ࡇࡉࡔࡅࡁࡋࡀ | C ࡇࡉࡔࡅࡁࡋࡀ; G ࡉࡀࡔࡅࡁࡋ; J ࡀࡔࡅࡁࡋ :ࡇࡉࡔࡅࡁࡋ | BH ࡍࡌࡅ :ࡍࡌ 20 ACD ࡀࡈࡔࡊࡅ :ࡀࡈࡔࡊࡅࡅ | B ࡀࡅࡉࡆ ࡁࡑࡀࡍࡋ :ࡁࡑࡀࡍࡋ | G ࡊࡀࡆࡉࡀࡄࡅ :ࡊࡀࡆࡉࡀࡄ 19‬‬

‫ࡋࡁࡅࡔࡉࡇ ‪AC ࡇࡋࡍࡀࡓࡀࡌࡀ; D ࡇࡋࡍࡀࡓࡉࡌࡀ; H ࡍࡅࡋࡍࡀࡓࡀࡌࡀࡅ :ࡇࡋࡍࡀࡓࡀࡌࡀࡅ 22 B ࡉࡀࡕࡅࡌࡃࡋ :ࡇࡕࡅࡌࡃࡋ | B ࡖ :ࡍࡀࡀࡖ 21 >B :ࡇࡋࡏ | GHIJ ࡀࡉࡉࡄ ࡕࡀࡌࡉࡎ :ࡀࡉࡉࡄࡕࡀࡌࡉࡎ | I‬‬

‫‪ACD ࡕࡓࡀࡄࡁ ࡊࡀࡃࡏࡁ; I ࡕࡀࡅࡃࡀࡄࡁ ࡊࡀࡕࡀࡃࡉࡁࡏ; J ࡕࡀࡅࡃࡀࡄࡁ ࡀࡕࡀࡃࡉࡁࡏ :ࡊࡀࡕࡀࡃࡉࡁࡏ | HI ࡍࡉࡄࡋࡊࡅ :ࡍࡅࡄࡋࡊࡅ | G ࡕࡀࡌࡉࡎ :ࡕࡀࡌࡉࡎࡖ | B ࡋࡀࡆࡏ :ࡋࡉࡆࡏ 23‬‬ ‫‪ࡓࡉࡍࡈࡅ ࡊࡀࡕࡀࡊࡅࡀࡖ ࡕࡀࡅࡃࡀࡄࡁ :ࡊࡀࡋࡏ ࡓࡉࡍࡈࡅ ࡊࡀࡕࡀࡊࡅࡀࡖ ࡕࡓࡀࡄࡁࡅ | >H; IJ ࡍࡉࡄࡋࡊࡅ :ࡍࡅࡄࡋࡊࡅ | I ࡕࡀࡅࡃࡀࡄࡁ ࡍࡍࡀࡒࡀࡕࡍࡉ; J ࡕࡀࡅࡃࡀࡄࡁ ࡍࡍࡀࡒࡀࡕࡍࡉࡖ :ࡍࡍࡀࡒࡀࡕࡍࡉ 24‬‬ ‫ࡏࡋࡀࡍ ‪I ࡇࡋࡕࡉࡕࡏࡖ :ࡇࡋࡕࡉࡕࡏ | G ࡔࡅࡁࡋ; J ࡀࡔࡅࡁࡋ ࡀࡔࡅࡁࡋ :ࡀࡔࡅࡁࡋ 25 AD ࡍࡀࡋࡏ ࡓࡀࡍࡈࡅ ࡕࡀࡊࡅࡀ ࡕࡀࡊࡅࡀ ࡕࡓࡀࡄࡁࡀࡅ; C ࡍࡀࡋࡏ ࡓࡀࡍࡈࡅ ࡕࡀࡊࡅࡀࡖ ࡕࡀࡊࡅࡀ ࡕࡓࡀࡄࡁࡀࡅ; J‬‬ ‫;ࡖࡏࡕࡉࡕࡋࡇ ‪H ࡍࡅࡓࡃࡀࡔ :1ࡍࡀࡓࡃࡀࡔ | BGJ ࡀࡌࡋࡀࡋ :1ࡀࡉࡌࡋࡀࡋ 28 >ACDJ :ࡀࡉࡉࡄ ࡌࡀࡎ | J ࡀࡉࡉࡄ :ࡍࡀࡀ 27 H ࡊࡀࡋࡉࡃ ࡋࡏ :ࡊࡀࡋࡉࡃࡋ 26 ACD ࡓࡀࡈࡀࡎ :ࡓࡀࡈࡉࡎ | ACD‬‬ ‫ࡋࡀࡋࡌࡉࡀ ࡔࡀࡃࡓࡀࡍ‪CI ࡍࡅࡋࡉࡅࡄࡉࡌ :ࡍࡅࡋࡉࡅࡄࡀࡌ 29 ACD ࡖ; GJ ࡀࡎࡀࡌࡃ; I ࡀࡎࡀࡌࡃࡖ :2ࡀࡎࡀࡌࡃࡖ | G ࡍࡅࡓࡃࡀࡔ ࡀࡉࡌࡋࡀࡋ; H ࡀࡉࡌࡋࡀࡋ ࡍࡅࡓࡃࡀࡔ; J ࡍࡀࡓࡃࡀࡔ ࡀࡌࡋࡀࡋ :‬‬ ‫ࡋࡁࡅࡔࡀ‪I ࡀࡉࡋࡏ ࡀࡉࡓࡔࡉࡌ; J ࡇࡋࡏ ࡀࡉࡓࡔࡉࡌ :ࡀࡉࡓࡔࡉࡌ 30 BGH ࡀࡓࡅࡍࡄࡋ ࡀࡊࡉࡋࡀࡌ ࡋࡏ; I ࡀࡉࡓࡅࡍࡄࡀࡋ ࡀࡊࡉࡋࡀࡌࡋ; J ࡇࡓࡅࡍࡄࡋ ࡀࡊࡉࡋࡀࡌࡋ :ࡀࡉࡓࡅࡍࡄࡀࡋ ࡊࡀࡋࡀࡌࡋ | CJ ࡔࡅࡁࡋ :‬‬ ‫ࡀࡃࡉࡍࡍ‬ ‫‪I‬‬ ‫;ࡌࡉࡔࡓࡉࡀ ࡏࡋ ‪:ࡍࡍࡉࡃࡀ 32 >B :ࡀࡅࡉࡆࡖ ࡀࡕࡍࡀࡐࡉࡎࡁ ࡍࡍࡉࡃࡀ ࡍࡍࡉࡃࡀ 32–31 GJ ࡍࡍࡉࡉࡃࡀ :ࡍࡍࡉࡃࡀ | B ࡍࡍࡅࡉࡃࡀࡓ :ࡍࡍࡉࡉࡃࡀࡓ 31 ACD ࡇࡕࡅࡌࡃࡁ :ࡇࡕࡅࡌࡃࡀࡁ | ACD‬‬ ‫;‪B ࡓࡀࡍࡄࡀ :ࡓࡀࡍࡄ | G ࡀࡎࡀࡌࡖ; I ࡀࡎࡀࡌࡃࡖ; J ࡀࡎࡀࡌࡃ :ࡀࡎࡀࡌࡃࡖ | I ࡀࡉࡌࡋࡀࡋࡏ; J ࡀࡌࡋࡀࡋ :ࡀࡉࡌࡋࡀ ࡋࡏ | J ࡍࡀࡅࡉࡆ ࡍࡀࡅࡉࡆ :ࡍࡀࡅࡉࡆ 33 ACD ࡕࡉࡈࡌ :ࡍࡉࡈࡌ | >GJ‬‬ ‫‪AC ࡊࡉࡓࡁࡀ :ࡊࡉࡓࡁ 36 GHI ࡀࡉࡉࡄ ࡕࡀࡌࡉࡎࡖ :2ࡀࡉࡉࡄࡕࡀࡌࡉࡎࡖ | B ࡉࡐࡀࡍࡀࡋࡀ; J ࡀࡐࡉࡍࡀࡋࡀ :ࡐࡇࡍࡀࡋࡀ | GHI ࡀࡉࡉࡄ ࡕࡀࡌࡉࡎࡖ :1ࡀࡉࡉࡄࡕࡀࡌࡉࡎࡖ | BH ࡓࡀࡍࡄࡀ :ࡓࡀࡍࡄ 34‬‬ ‫ࡌࡉࡕࡉࡀࡉࡍࡊ‪:ࡀࡓࡄࡍࡉࡉࡌ | C ࡊࡉࡅࡀࡂࡁࡀ; DJ ࡊࡀࡅࡀࡂࡁ :ࡊࡉࡅࡀࡂࡁ 37 AB ࡊࡀࡄࡉࡓࡁ; C ࡊࡀࡄࡉࡓࡁࡀ; >J :ࡊࡉࡄࡉࡓࡁ | GHI ࡀࡉࡉࡄ ࡕࡀࡌࡉࡎ :ࡀࡉࡉࡄࡕࡀࡌࡉࡎ | BG ࡊࡍࡀࡀࡉࡕࡉࡌ :‬‬ ‫ࡌࡉࡉࡍࡄࡓࡀࡍ ‪ࡓࡀࡍࡈ; J ࡓࡀࡁࡊࡀࡅࡉ ࡇࡋࡏ ࡓࡉࡍࡈ :ࡓࡀࡁࡊࡀࡅࡉ ࡋࡏ ࡓࡉࡍࡈ 39 J ࡀࡊࡉࡋࡀࡌࡋ :ࡊࡀࡋࡀࡌࡋ | GH ࡀࡁࡓࡖ :ࡀࡉࡁࡓࡖ | J ࡀࡉࡋࡌࡀࡎ :ࡇࡋࡌࡀࡎ | G ࡊࡀࡆࡉࡀࡄࡅ :ࡊࡀࡆࡉࡀࡄ 38 ACDI‬‬ ‫ࡏࡋࡇ ࡖࡉࡅࡀࡊࡁࡀࡓ ‪H ࡇࡋࡁࡀࡄࡏ :ࡀࡉࡋࡁࡀࡄࡏ 2 BGH‬‬

Translation | 265

58:19 – 59:2

Then he spoke to Great Plant, 20 From his clothes he dressed him,

He dressed me upon him,

and made a pact with him. and he dressed me, Life’s Treasure, upon him. so that I concealed his appearance,

and I say to him, “Go with the power of Life’s Treasure.

All your works896 will be secure.

Secure897 will be all your works,

and you chose one who is like you and guards you,898

25 since the one for whom the garment is destined,

is destined to stand apart from you,

but he will give his obedience to you. A treasure am I—Life’s Treasure!

Life’s Sam,899 with their splendid tartabuna,900

sent me to adamantine worlds,

to adamantine worlds he sent me,

to be a garment for the king,

to enlighten his form in his settlement,

30 to spread greater glory,

so excellencies might shine in his appearance.

We ride forth and travel,

we pass by in ships of light.

In light ships we pass by,

and come up to the border region.

Our splendor shone upon adamantine worlds,

they shone by the power of Life’s Treasure.

By the power of Life’s Treasure they shone,

they came out before Life’s Treasure,

35 and they said to her,

“Blessed is your arrival, Life’s Treasure,

in whose perfume excellencies delight,

and within whom the settlements are bright.” Then Great Plant installed her

whose advice the Great has vindicated,901

and whose secret name is kept for Yukabar.902

59. A treasure am I—Life’s Treasure! Life’s Sam903 gave me a pure garment,

within which worlds shine.

896 ACD have “all you have chosen with your hand.” IJ add “with my joy.” 897 IJ add “with my joy.” 898 For 24b, J has “with the joy of one who is like you and guards you.” 899 This is Sām Heyyi, the male counterpart to Simat Heyyi. He is missing from ACDJ. 900 Unclear. Possibly a conical hat akin to the Arabic ṭarṭūr, or a (steelyard) balance, like its Greek etymon trutánē. 901 Unclear. Possibly read də-rabbi košt-i l-melkah in place of də-rabbi košṭā l-malkā ‘a pact of the Great [Life] to the king.’ 902 Unclear. BGH all have “he kept for him Yukabar’s,” and J has “guarded for him Yukabar,” which resembles a periphrastic preterite (e.g. “Yukabar guarded it”). 903 Sām Heyyi, her male counterpart.

266 | Text

ࡇࡁࡕࡉࡋ ࡀࡉࡈࡉࡍࡈࡅ ࡀࡉࡁࡊࡉࡖ ࡀࡉࡌࡋࡀ ࡀࡉࡓࡄࡍࡀ ࡇࡅࡉࡆࡁࡖ ࡀࡉࡌࡉࡎࡀࡁ ࡉࡀࡄࡉࡓࡁ ࡀࡉࡌࡖ ࡔࡉࡓࡁ ࡔࡉࡓ ࡍࡌ ࡓࡀࡍࡄࡀࡌࡅ ࡓࡀࡉࡀࡁࡖ ࡉࡀࡋࡏ ࡈࡉࡋࡀࡔ ࡀࡉࡓࡉࡍࡈࡅ ࡀࡊࡉࡀࡃࡆࡉࡌ ࡀࡍࡉࡃࡓࡀࡉ ࡉࡀࡅࡀࡂࡁࡖ ࡀࡉࡓࡀࡔ ࡇࡋࡏ ࡉࡀࡋࡉࡀࡄ ࡀࡉࡓࡕࡅࡏࡋ ࡀࡓࡀࡓࡔ ࡍࡅࡋࡉࡅࡀࡄࡅ ࡀࡉࡃࡅࡀ ࡍࡌ ࡍࡅࡋࡊࡉࡀࡆࡌࡅ ࡉࡀࡕࡀࡅࡓࡀࡁࡀࡂࡅ ࡉࡀࡋࡉࡀࡄࡅ ‖ ࡍࡀࡒࡀࡕࡉࡌ ࡉࡀࡅࡀࡂࡁࡖ

ࡀࡉࡃࡓࡀࡌ ࡀࡉࡌࡖ ࡀࡕࡉࡃࡓࡀࡌࡅ

[218]

ࡀࡉࡎࡉࡌࡕࡉࡌ ࡀࡅࡉࡆࡖ ࡀࡕࡀࡄࡀࡒࡓࡀ ࡍࡍࡀࡊࡉࡕࡔࡉࡌ ࡀࡅࡉࡆࡖ ࡀࡕࡍࡀࡊࡉࡔ ࡀࡉࡓࡕࡅࡏࡋ ࡀࡍࡉࡀࡋࡏࡅ ࡀࡉࡁࡌࡏࡅ ࡀࡉࡓࡐࡉ ࡍࡉࡃࡀࡓ ࡀࡌࡉࡔࡅ ࡀࡓࡌࡏࡖ ࡀࡉࡌࡕࡉࡄࡕࡉࡌ ࡍࡅࡋࡉࡃ ࡍࡅࡄࡉࡀࡋࡉࡀࡄࡁ ࡀࡑࡉࡓࡉࡕࡉࡌ ࡀࡊࡉࡀࡃ ࡀࡉࡑࡓࡉࡌ ࡋࡏࡅ ࡀࡉࡓࡉࡒࡕࡉࡌ ࡀࡉࡌࡋࡀ ࡔࡉࡓࡅ ࡍࡊࡉࡕࡔࡉࡌ ࡇࡕࡀࡅࡋ ࡇࡕࡀࡄࡀࡁࡀࡖ ࡀࡓࡌࡉࡌࡅ ࡓࡀࡍࡄࡀࡌࡅ ࡓࡀࡉࡀࡁࡅ ࡇࡕࡅࡌࡃ ࡀࡁࡓࡅࡀࡓࡕࡉࡌࡅ

ࡀࡉࡌ ࡍࡀࡉࡌࡉࡄ ࡍࡀࡀࡉࡌࡉࡄ ࡀࡉࡋࡁࡀࡄࡏ ࡀࡁࡓ ࡀࡂࡀࡕ ࡀࡉࡋࡁࡀࡄࡏ ࡀࡌࡉࡎࡀࡁ ࡀࡄࡉࡓ ࡀࡉࡋࡁࡀࡄࡏ ࡀࡁࡓ ࡀࡋࡉࡀࡄ ࡀࡉࡋࡁࡀࡄࡏ ࡀࡉࡉࡎࡊࡀ ࡀࡉࡓࡅࡀࡉࡃࡀ ࡀࡉࡋࡁࡀࡄࡏ ࡀࡉࡕࡁࡀࡓ ࡀࡕࡊࡅࡀࡆ ࡀࡉࡋࡁࡀࡄࡏ ࡇࡋࡉࡓࡊࡉࡃࡀࡌ ࡍࡀࡃࡓࡀࡉ ࡋࡏ ࡉࡀࡌࡅࡔ ࡗ ࡍࡀࡃࡓࡀࡉ ࡒࡉࡋࡀࡎ ࡉࡀࡅࡀࡂࡁࡅ ࡀࡌࡉࡔࡅ ࡀࡓࡌࡏ ࡍࡅࡋࡁࡉࡄࡀࡉ ࡀࡕࡓࡉࡄࡍࡀ ࡀࡕࡅࡌࡃ ࡍࡅࡋࡁࡉࡄࡀࡉ ࡀࡉࡓࡔ ࡍࡀࡃࡓࡀࡉ ࡋࡏ ࡀࡁࡓ ࡁࡑࡀࡍࡋ ࡇࡋࡁࡑࡉࡍࡉࡕࡏ ࡓࡀࡍࡄࡀࡌ ࡀࡉࡋࡉࡃ ࡉࡀࡋࡉࡀࡄ ࡀࡉࡌࡋࡀ ࡀࡉࡉࡄ ࡀࡉࡌࡖ ࡀࡍࡉࡅࡑࡈࡏ ࡀࡉࡃࡓࡀࡌ ࡓࡀࡉࡀࡅ ࡀࡉࡌࡖ ࡍࡅࡄࡉࡀࡋࡉࡀࡄࡁࡅ ࡉࡀࡋࡉࡀࡄࡁ ࡓࡀࡉࡀࡅ ࡀࡉࡌࡖ ࡍࡅࡄࡉࡀࡋࡉࡀࡄࡁࡅ ࡉࡀࡋࡉࡀࡄࡁࡅ ࡓࡀࡉࡀࡅ ࡀࡉࡌࡖ ࡍࡅࡄࡉࡀࡋࡉࡀࡄࡁࡅ ࡉࡀࡋࡉࡀࡄࡁࡅ ࡀࡅࡉࡆࡖ ࡀࡍࡉࡍࡀࡀ ࡍࡅࡋࡁࡑࡀࡍ ࡀࡊࡉࡀࡃ ࡀࡌࡅࡔࡅࡓ ࡍࡅࡋࡁࡀࡄࡏ ࡍࡅࡉࡀࡋࡉࡀࡄࡁ ࡀࡉࡌࡕࡉࡄࡕࡉࡌ ࡀࡅࡉࡆࡖ ࡀࡕࡀࡅࡀࡎࡓࡊࡀ ࡋࡏ ࡀࡑࡉࡓࡉࡕࡉࡌ ࡀࡉࡃࡀࡃࡄ ࡍࡌ ࡃࡀࡄ ࡀࡉࡁࡓࡅࡀࡓࡕࡉࡌ ࡇࡕࡀࡄࡀࡁࡀࡖ ࡀࡆࡀࡓࡖ ࡍࡀࡌ ࡍࡅࡄࡋࡊࡅ ࡀࡉࡓࡕࡅࡏ ࡍࡌ ࡁࡀࡓࡅࡀࡓࡕࡉࡌࡅ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡁ ࡀࡅࡉࡆࡖ ࡀࡉࡁࡉࡁࡌࡀࡔ ࡕࡀࡊࡅࡀ

:ࡀࡉࡋࡁࡀࡄࡏ 6 H ࡇࡋࡁࡀࡄࡏ :ࡀࡉࡋࡁࡀࡄࡏ 5 H ࡇࡋࡁࡀࡄࡏ :ࡀࡉࡋࡁࡀࡄࡏ 4 H ࡀࡉࡁࡕࡉࡋ; J ࡇࡁࡕࡉࡋ ࡀࡉࡁࡕࡉࡋ :ࡇࡁࡕࡉࡋ | BGH ࡍࡀࡉࡌࡉࡄࡖ :ࡍࡀࡉࡌࡉࡄ | G ࡇࡋࡁࡀࡄࡏ :ࡀࡉࡋࡁࡀࡄࡏ 3

B ࡀࡉࡈࡉࡋࡀࡔ ࡀࡓࡉࡍࡈࡅ ࡀࡉࡎࡊࡀ ࡀࡓࡅࡀࡉࡃࡀ; GHJ

ࡀࡉࡈࡉࡋࡀࡔ ࡀࡉࡓࡈࡍࡀࡅ ࡀࡉࡉࡎࡊࡀ ࡀࡉࡓࡅࡀࡉࡃࡀ :ࡈࡉࡋࡀࡔ ࡀࡉࡓࡉࡍࡈࡅ ࡀࡉࡉࡎࡊࡀ ࡀࡉࡓࡅࡀࡉࡃࡀ | H ࡇࡋࡁࡀࡄࡏ :ࡀࡉࡋࡁࡀࡄࡏ 7 H ࡇࡋࡁࡀࡄࡏ ࡇࡋࡉࡊࡓࡀࡃࡉࡌ :ࡇࡋࡉࡓࡊࡉࡃࡀࡌ | BGH ࡍࡀࡃࡓࡀࡉࡋ :ࡍࡀࡃࡓࡀࡉ ࡋࡏ | H ࡇࡌࡅࡔ; J ࡀࡉࡌࡅࡔ :ࡉࡀࡌࡅࡔ 9 J ࡍࡀࡃࡓࡀࡉ :ࡀࡍࡉࡃࡓࡀࡉ | AD ࡉࡀࡅࡀࡂࡁ; J ࡀࡅࡀࡂࡁࡖ :ࡉࡀࡅࡀࡂࡁࡖ 8 J ࡀࡉࡋࡏ :ࡉࡀࡋࡏ B ࡀࡌࡉࡀࡔࡅ :ࡀࡌࡉࡔࡅ | ACD ࡍࡅࡋࡉࡁࡉࡄࡀࡉ :ࡍࡅࡋࡁࡉࡄࡀࡉ 11 ACD ࡀࡉࡓࡕࡅࡏ ࡋࡏ; J ࡀࡉࡓࡕࡅࡏࡅ :ࡀࡉࡓࡕࡅࡏࡋ | B ࡀࡍࡉࡃࡓࡀࡉ :ࡍࡀࡃࡓࡀࡉ 10 G ࡉࡀࡋࡉࡀࡄࡅ :ࡉࡀࡋࡉࡀࡄ | J ࡀࡋࡉࡀࡄ; I ࡉࡀࡕࡀࡅࡓࡀࡁࡀࡂࡅ ࡉࡀࡋࡉࡀࡄࡅ :ࡉࡀࡕࡀࡅࡓࡀࡁࡀࡂࡅ ࡉࡀࡋࡉࡀࡄࡅ | AD ࡀࡉࡕࡓࡉࡄࡍࡀ :ࡀࡕࡓࡉࡄࡍࡀ | ACD ࡍࡅࡋࡉࡁࡉࡄࡀࡉ :ࡍࡅࡋࡁࡉࡄࡀࡉ 12 GJ ࡍࡅࡋࡊࡉࡀࡆࡌࡖ :ࡍࡅࡋࡊࡉࡀࡆࡌࡅ :ࡍࡀࡒࡀࡕࡉࡌ | J ࡀࡉࡅࡀࡂࡁࡖ :ࡉࡀࡅࡀࡂࡁࡖ | BD ࡍࡅࡋࡁࡑࡉࡍࡉࡕࡏ; GHJ ࡀࡉࡋࡁࡑࡉࡍࡉࡕࡏ :ࡇࡋࡁࡑࡉࡍࡉࡕࡏ 14 GHJ ࡍࡀࡃࡓࡀࡉࡋ; I ࡍࡀࡃࡓࡀࡉࡋࡏ :ࡍࡀࡃࡓࡀࡉ ࡋࡏ 13 ACD ࡀࡕࡀࡅࡓࡀࡁࡌࡀࡂࡅ BGH ࡀࡋࡑࡈࡅࡏ; J ࡇࡋࡑࡈࡅࡏ :ࡀࡍࡉࡅࡑࡈࡏ | >ABCDH; I ࡀࡉࡃࡓࡀࡌ :ࡀࡉࡃࡓࡀࡌ 16 J ࡉࡀࡋࡉࡃ :ࡀࡉࡋࡉࡃ | ACD ࡀࡉࡌࡋࡀ ࡋࡏ; I ࡀࡉࡌࡋࡀ ࡋࡏ :ࡀࡉࡌࡋࡀ 15 B ࡍࡀࡒࡀࡕࡌ; GHJ ࡍࡉࡒࡀࡕࡌ :ࡀࡉࡎࡉࡌࡕࡉࡌ | ACD ࡀࡋࡉࡀࡄࡁࡅ ࡍࡅࡄࡉࡀࡋࡉࡀࡄࡁ; B ࡉࡀࡋࡉࡀࡄࡁࡅ ࡍࡅࡄࡉࡀࡋࡉࡀࡄࡁࡅ; GHJ ࡇࡋࡉࡀࡄࡁࡅ ࡍࡅࡄࡉࡀࡋࡉࡀࡄࡁࡅ; I ࡍࡅࡄࡉࡀࡋࡉࡀࡄࡁࡅ ࡉࡀࡋࡉࡀࡄࡁ :ࡍࡅࡄࡉࡀࡋࡉࡀࡄࡁࡅ ࡉࡀࡋࡉࡀࡄࡁ 17 ࡀࡉࡌࡖ ࡍࡅࡄࡉࡀࡋࡉࡀࡄࡁࡅ ࡉࡀࡋࡉࡀࡄࡁࡅ | ACDI ࡍࡅࡄࡉࡀࡋࡉࡀࡄࡁࡅ ࡉࡀࡋࡉࡀࡄࡁ; GHIJ ࡍࡅࡉࡀࡋࡉࡀࡄࡁࡅ ࡉࡀࡋࡉࡀࡄࡁࡅ :ࡍࡅࡄࡉࡀࡋࡉࡀࡄࡁࡅ ࡉࡀࡋࡉࡀࡄࡁࡅ 18 BGH ࡀࡉࡎࡌࡀࡕࡉࡌ; J ࡀࡊࡉࡌࡀࡕࡉࡌ J ࡍࡇࡀࡋࡏࡅ :ࡀࡍࡉࡀࡋࡏࡅ | H ࡉࡁࡌࡏࡅ :ࡀࡉࡁࡌࡏࡅ | GIJ ࡍࡅࡉࡀࡋࡉࡀࡄࡁࡅ :ࡍࡅࡄࡉࡀࡋࡉࡀࡄࡁࡅ 19 D ࡍࡀࡊࡉࡕࡔࡉࡌ :ࡍࡍࡀࡊࡉࡕࡔࡉࡌ | >B :ࡍࡍࡀࡊࡉࡕࡔࡉࡌ ࡀࡅࡉࡆࡖ ࡀࡕࡍࡀࡊࡉࡔ ࡓࡀࡉࡀࡅ J ࡀࡉࡌࡕࡀࡄࡕࡉࡌ :ࡀࡉࡌࡕࡉࡄࡕࡉࡌ | ACD ࡍࡅࡄࡉࡀࡋࡉࡀࡄࡁࡖ; I ࡍࡅࡉࡀࡋࡉࡀࡄࡁࡖ; J ࡍࡅࡉࡀࡋࡉࡀࡄࡁ :ࡍࡅࡄࡉࡀࡋࡉࡀࡄࡁ 21 H ࡍࡉࡃࡉࡓ :ࡍࡉࡃࡀࡓ | C ࡍࡅࡋࡁࡑࡀࡍࡀ :ࡍࡅࡋࡁࡑࡀࡍ 20 ACD ࡀࡑࡓࡉࡌ :ࡀࡉࡑࡓࡉࡌ | H ࡀࡉࡑࡓࡉࡌࡋࡅ; ࡀࡉࡑࡓࡉࡌࡋࡏࡅ; J ࡀࡑࡓࡉࡌࡋࡅ :ࡀࡉࡑࡓࡉࡌ ࡋࡏࡅ | BH ࡍࡅࡄࡉࡀࡋࡉࡀࡄࡁ :ࡍࡅࡉࡀࡋࡉࡀࡄࡁ | >B; J ࡀࡉࡌࡕࡀࡄࡕࡉࡌ :ࡀࡉࡌࡕࡉࡄࡕࡉࡌ 22 BDH ࡀࡉࡓࡒࡉࡕࡉࡌ; J ࡀࡉࡓࡒࡀࡕࡉࡌ :ࡀࡉࡓࡉࡒࡕࡉࡌ | I ࡀࡕࡀࡅࡀࡎࡓࡊࡀࡋࡏ; J ࡀࡕࡀࡅࡀࡎࡓࡊࡀࡋ :ࡀࡕࡀࡅࡀࡎࡓࡊࡀ ࡋࡏ | >ACD; H ࡀࡑࡉࡓࡀࡕࡉࡌ :ࡀࡑࡉࡓࡉࡕࡉࡌ 23 J ࡀࡑࡉࡓࡀࡕࡉࡌ :ࡀࡑࡉࡓࡉࡕࡉࡌ J ࡇࡕࡀࡄࡀࡁࡀࡖ ࡀࡓࡌࡉࡌࡅ :ࡇࡕࡀࡄࡀࡁࡀࡖ ࡀࡓࡌࡉࡌࡅ | ACD ࡀࡉࡆࡀࡓࡖ; I ࡀࡆࡀࡓࡖ; J ࡀࡆࡀࡓ :ࡀࡆࡀࡓࡖ | AD ࡍࡌ :ࡍࡀࡌ 25 H ࡇࡁࡓࡅࡀࡓࡕࡉࡌ :ࡀࡉࡁࡓࡅࡀࡓࡕࡉࡌ 24 A ࡀࡉࡓࡉࡒࡉࡕࡉࡌ; J ࡓࡀࡉࡀࡁ :ࡓࡀࡉࡀࡁࡅ | ACDI ࡀࡁࡉࡓࡅࡀࡓࡕࡉࡌ; H ࡀࡁࡓࡅࡀࡓࡕࡉࡌ :ࡀࡁࡓࡅࡀࡓࡕࡉࡌࡅ | ACDI ࡁࡀࡓࡅࡀࡓࡕࡉࡌ :ࡁࡀࡓࡅࡀࡓࡕࡉࡌࡅ 26

5

10

15

20

25

Translation | 267

59:3 – 59:27

He gave me a girdle, a girdle of living waters,

in which there are no pains or afflictions.

He gave me a great crown,

in whose splendor the worlds shine.

5 He gave me a pleasing smell,

so that the waters delight with my scent.

He gave me a great power,

that shines forth and enlightens continually.904

He gave me secret helpers,

and appointed watchers over me.

He gave me a great victory,

through which the Jordans were purified.

When they mention my name over the Jordan,

then they place my strength upon it,

10 and the Jordan rises up within me,

and the excellencies have the truth.

It gives them speech and hearing,

and purifies them from the mortal realm.

It gives them a shining appearance

and my strength and heroics

are placed upon the Jordan. It transplanted Great Plant, 15 My power enlightens the worlds,

whom it clothed within me. and brings down water courses.

It brings down bodies905 of living water. By my power and that of water and air,

splendid lands took shape.906

By my power and that of water and air,

splendid settlements were founded.907

By my power and that of water and air,

excellencies have fruits, vines, and trees.

20 They planted for them splendid clouds,

which brought speech and hearing.

They gave them a pure sign,

consecrated by their power.

They will be consecrated by their power,

and set upon the pure boundary.

They will be set upon splendid thrones,

and called the heads of the worlds.

Each will be more magnificent than the last. 25 He with whom the secret of his ancestors

is more exalted than all the excellencies, like the splendid sparks in light’s place.

904 905 906 907

Literally “from head to head.” BGHJ “garments.” J “are brought low.” Line 18 is missing from B.

and the words of his ancestors abide, and his form is exalted, shines and enlightens,

268 | Text

[219]

[220]

ࡕࡀࡁࡄࡀࡉࡕࡏ ࡍࡅࡄࡋࡊࡅ ࡀࡓࡅࡍࡄࡖ ࡀࡉࡌࡋࡀࡋ ࡀࡍࡕࡉࡒࡀࡕ ࡍࡅࡄࡉࡀࡅࡀࡋࡏ ࡍࡍࡉࡈࡀࡋࡀࡕࡔࡏ ࡍࡍࡉࡀࡅ ࡔࡉࡓࡋ ࡍࡀࡕࡀࡃࡉࡁࡏࡋ ࡍࡍࡉࡒࡉࡎࡀࡅ ࡍࡅࡋࡁࡉࡄࡀࡉ ࡀࡉࡌࡋࡀࡋ ࡀࡉࡍࡆࡉࡂࡅ ࡁࡑࡉࡍࡉࡕࡏ ࡍࡅࡉࡍࡀࡉࡌࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡍࡉࡈࡌ ࡀࡁࡓ ࡌࡀࡎࡋ ࡀࡌࡋࡀ ࡇࡋࡍࡀࡓࡀࡌࡀࡅ ࡇࡋࡍࡀࡉࡌࡓ ࡍࡀࡋࡏ ࡕࡀࡓࡔ ࡊࡀࡕࡅࡑࡀ ࡍࡌࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡔࡉࡓࡁ ࡔࡉࡓ ࡍࡌ ࡀࡍࡉࡃࡓࡀࡉࡋࡅ ࡀࡕࡍࡀࡊࡉࡔࡋ ࡍࡉࡈࡌ ࡀࡅࡉࡆ ‖ ࡓࡀࡅࡀࡉࡋ ࡀࡌࡋࡀ ࡇࡋࡍࡀࡉࡌࡓ ࡀࡅࡉࡆ ࡓࡀࡅࡀࡉࡋ ࡍࡀࡀࡍࡉࡉࡏ ࡍࡉࡄࡋࡊࡅ ࡀࡕࡍࡀࡊࡉࡔࡖ ࡍࡀࡉࡀࡓࡀࡌࡅ ࡑࡀࡌࡊࡉࡋ ࡊࡍࡀࡈࡉࡋࡀࡔࡅ ࡇࡋࡏ ࡍࡉࡓࡀࡔ ࡍࡀࡆࡀࡓࡅ ࡍࡀࡋࡉࡀࡄ ࡍࡌ ࡍࡉࡈࡌ ࡍࡉࡌࡀࡔࡅࡉ ࡕࡉࡁࡋ ࡀࡌࡋࡀ ࡍࡀࡃ ࡍࡉࡌࡀࡔࡅࡉࡋ ࡍࡀࡉࡀࡅࡉࡆ ࡀࡅࡄ ࡀࡕࡁࡀࡔࡀࡄࡁ ࡍࡉࡌࡀࡔࡅࡉ ࡒࡐࡀࡍ ࡍࡇࡅࡁࡋࡉࡄࡖ ࡀࡁࡀࡁࡋ ࡇࡋࡍࡀࡉࡌࡀࡓ ࡍࡀࡀࡍࡉࡏ ࡐࡀࡋࡉࡄࡁ ࡍࡀࡄࡀࡃ ࡊࡀࡅࡉࡆࡅ ࡀࡉࡀࡔࡉࡓࡅ ࡀࡓࡅࡍࡄࡖ ࡀࡓࡕࡀࡁ ࡀࡓࡒࡔࡀࡁࡌ ࡊࡀࡕࡀࡃࡉࡁࡏࡅ ࡀࡕࡅࡁࡀࡈ ࡇࡋࡊࡅࡖ ࡀࡓࡀࡌ ࡕࡍࡀࡀ

ࡀࡍࡕࡀࡒࡀࡕ ࡕࡀࡁࡄࡀࡉࡕࡏ ࡕࡀࡁࡄࡀࡉࡕࡏ ࡍࡅࡄࡋࡊࡅ 29–28 J ࡀࡌࡋࡀࡋ :ࡀࡉࡌࡋࡀࡋ

ࡓࡀࡉࡀࡅ ࡀࡉࡌࡖ ࡍࡅࡄࡉࡀࡋࡉࡀࡄࡁࡅ ‖ ࡉࡀࡋࡉࡀࡄࡁ ࡍࡅࡄࡋࡊࡅ ࡀࡓࡅࡍࡄࡖ ࡀࡉࡌࡋࡀࡋ ࡀࡍࡕࡀࡒࡀࡕ ࡕࡀࡁࡄࡀࡉࡕࡏ ࡍࡍࡉࡓࡀࡍࡄࡀࡅ ࡍࡍࡉࡉࡒࡀࡕ ࡀࡉࡓࡕࡅࡏࡋ ࡀࡕࡉࡃࡓࡀࡌ ࡍࡍࡉࡉࡃࡀࡓ ࡊࡀࡋࡀࡌࡋ ࡀࡕࡊࡉࡀࡃ ࡀࡕࡁࡑࡅࡍࡉ ࡇࡋࡁࡉࡄࡀࡉ ࡍࡍࡉࡉࡂࡎࡀࡌࡅ ࡍࡍࡉࡉࡃࡀࡓ ࡀࡁࡓ ࡌࡀࡎࡋ ࡍࡀࡀࡍࡉࡏ ࡍࡍࡉࡀ ࡀࡓࡄࡍࡉࡉࡌ ࡊࡀࡕࡅࡌࡃࡅ ࡍࡅࡒࡀࡕ ࡊࡀࡅࡉࡆ ࡀࡁࡓ ࡌࡀࡎࡋ ࡍࡇࡈࡉࡋࡀࡔ ࡍࡍࡉࡉࡂࡎࡀࡌࡅ ࡍࡍࡉࡉࡃࡀࡓ ࡀࡅࡉࡆ ࡓࡀࡅࡀࡉ ࡍࡉࡈࡌ ࡗ ࡀࡉࡓࡕࡅࡏࡖ ࡕࡍࡀࡀ ࡁࡀ ࡊࡀࡋࡁࡑࡀࡍ ࡀࡕࡁࡑࡅࡍࡉ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡖ ࡀࡕࡀࡃࡉࡁࡏ ࡋࡏࡅ ࡍࡀࡋࡉࡃࡁ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡔࡀࡁࡀࡋࡕࡏ ࡊࡀࡆࡉࡀࡄ ࡍࡍࡉࡉࡂࡎࡀࡌࡅ ࡍࡍࡉࡉࡃࡀࡓ ࡍࡉࡌࡀࡔࡅࡉ ࡕࡉࡁ ࡍࡉࡈࡌ ࡗ ࡍࡉࡌࡀࡔࡅࡉ ࡕࡉࡁࡋ ࡍࡀࡉࡀࡅࡉࡆ ࡍࡀࡃ ࡀࡕࡁࡀࡔࡀࡄࡁ ࡀࡅࡄ ࡗ ࡍࡇࡉࡀࡆࡄࡖ ࡀࡆࡄࡉࡌ ࡍࡍࡉࡀ ࡕࡉࡅࡄ ࡀࡁࡓ ࡍࡅࡁࡀ ࡀࡉࡉࡄ ࡕࡉࡁ ࡀࡅࡄ ࡊࡀࡈࡀࡉࡀࡔ ࡊࡅࡓࡒ ࡀࡉࡓࡃࡉࡎ ࡓࡀࡃࡀࡎࡌ

| I ࡀࡍࡕࡀࡒࡀࡕ :ࡀࡍࡕࡉࡒࡀࡕ | GIJ ࡍࡅࡉࡀࡋࡉࡀࡄࡁࡅ :ࡍࡅࡄࡉࡀࡋࡉࡀࡄࡁࡅ | B ࡉࡀࡋࡉࡀࡄࡁࡅ :ࡉࡀࡋࡉࡀࡄࡁ 28

ࡍࡅࡄࡋࡊࡅ :ࡍࡅࡄࡋࡊࡅ | >B :ࡀࡓࡅࡍࡄࡖ | ADH ࡀࡍࡕࡉࡒࡀࡕ :ࡀࡍࡕࡀࡒࡀࡕ | >B; G ࡕࡀࡁࡄࡀࡉࡕ :ࡕࡀࡁࡄࡀࡉࡕࡏ 29 BGH ࡕࡀࡁࡄࡀࡉࡕ :ࡕࡀࡁࡄࡀࡉࡕࡏ 28 >J :ࡍࡅࡄࡋࡊࡅ ࡀࡓࡅࡍࡄࡖ ࡀࡉࡌࡋࡀࡋ

J ࡍࡍࡉࡈࡀࡋࡀࡕࡔ :ࡍࡍࡉࡈࡀࡋࡀࡕࡔࡏ | B ࡍࡀࡈࡀࡋࡀࡕࡔ ࡍࡍࡏࡀࡅ; D ࡍࡅࡉࡈࡀࡋࡀࡕࡔࡏ ࡍࡍࡉࡀࡅ; G ࡍࡍࡉࡈࡀࡋࡀࡕࡔ ࡍࡍࡉࡀࡅ; H ࡍࡍࡉࡈࡉࡋࡀࡕࡔ ࡍࡍࡉࡀࡅ :ࡍࡍࡉࡈࡀࡋࡀࡕࡔࡏ ࡍࡍࡉࡀࡅ | I

BHJ ࡍࡍࡉࡓࡉࡍࡄࡀࡅ; D ࡍࡍࡉࡉࡓࡀࡍࡄࡀࡅ :ࡍࡍࡉࡓࡀࡍࡄࡀࡅ | ACD ࡍࡍࡉࡒࡀࡕ; B ࡍࡊࡉࡍࡉࡒࡀࡕ; G ࡍࡍࡉࡍࡉࡒࡀࡕ; H ࡍࡍࡉࡍࡉࡉࡒࡀࡕ; J ࡍࡍࡉࡍࡒࡀࡕ :ࡍࡍࡉࡉࡒࡀࡕ 30 I ࡍࡍࡉࡈࡀࡋࡀࡕࡔࡏ; :ࡍࡅࡋࡁࡉࡄࡀࡉ | GJ ࡉࡀࡍࡆࡉࡂࡅ; H ࡇࡉࡍࡆࡉࡂࡅ :ࡀࡉࡍࡆࡉࡂࡅ | GH ࡀࡕࡉࡃࡓࡀࡌࡅ :ࡀࡕࡉࡃࡓࡀࡌ 31 ACD ࡀࡕࡀࡃࡉࡁࡏࡋ; H ࡍࡀࡕࡀࡃࡉࡁࡏࡋ :ࡍࡀࡕࡀࡃࡉࡁࡏࡋ | ACD ࡍࡍࡉࡉࡒࡎࡀࡅ :ࡍࡍࡉࡒࡉࡎࡀࡅ

:ࡍࡅࡉࡍࡀࡉࡌࡖ | IJ ࡊࡀࡋࡀࡌ ࡋࡏ :ࡊࡀࡋࡀࡌࡋ | AD ࡇࡋࡍࡀࡁࡉࡄࡀࡉ; BGHJ ࡍࡅࡋࡁࡉࡄࡀࡉ; C ࡇࡋࡍࡀࡁࡉࡄࡉ; I ࡇࡋࡍࡀࡉࡁࡄࡀࡉ :ࡇࡋࡁࡉࡄࡀࡉ 32 ACDH ࡍࡅࡋࡉࡁࡄࡀࡉ; I ࡍࡅࡋࡍࡀࡉࡁࡄࡀࡉ ࡊࡀࡕࡅࡌࡃࡏࡅ :ࡊࡀࡕࡅࡌࡃࡅ 35 >H :ࡇࡋࡍࡀࡓࡀࡌࡀࡅ 34 >G :ࡀࡁࡓ ࡌࡀࡎࡋ ࡍࡀࡀࡍࡉࡏ ࡍࡍࡉࡀ ࡍࡉࡈࡌ 34–33 IJ ࡌࡀࡎ ࡋࡏ :ࡌࡀࡎࡋ 33 J ࡁࡑࡀࡍࡉࡕࡏ :ࡁࡑࡉࡍࡉࡕࡏ | B ࡍࡅࡄࡉࡍࡀࡌࡖ ACD ࡀࡉࡓࡀࡔ ࡊࡀࡕࡅࡑࡀ; B ࡕࡀࡓࡔ ࡊࡀࡕࡑࡅ; GHJ ࡕࡀࡓࡔ ࡀࡕࡅࡑࡀ; I ࡀࡉࡓࡀࡔ ࡊࡀࡕࡅࡑࡀ :ࡕࡀࡓࡔ ࡊࡀࡕࡅࡑࡀ | ACD ࡀࡓࡉࡍࡄࡀࡌ; J ࡀࡉࡓࡄࡍࡉࡉࡌ :ࡀࡓࡄࡍࡉࡉࡌ | GJ ACD ࡍࡀࡀࡍࡉࡉࡏࡅ; J ࡍࡀࡀࡍࡉࡏ :ࡍࡀࡀࡍࡉࡉࡏ 38 AC ࡍࡀࡃࡓࡀࡉ ࡋࡏࡅ; I ࡀࡍࡉࡃࡓࡀࡉࡋࡏࡅ; J ࡍࡀࡃࡓࡀࡉࡋࡅ :ࡀࡍࡉࡃࡓࡀࡉࡋࡅ | ACD ࡀࡕࡍࡀࡊࡉࡔ ࡋࡏࡖ; I ࡀࡕࡍࡀࡊࡉࡔࡋࡏ :ࡀࡕࡍࡀࡊࡉࡔࡋ 36 :ࡑࡀࡌࡊࡉࡋ 40 ACD ࡍࡅࡄࡋࡊࡅ :ࡍࡉࡄࡋࡊࡅ | GH ࡍࡉࡉࡀࡓࡀࡌࡅ; J ࡍࡉࡉࡀࡓࡀࡌ :ࡍࡀࡉࡀࡓࡀࡌࡅ | GHJ ࡀࡁࡀ :ࡁࡀ 39 C ࡍࡀࡉࡌࡓ :ࡇࡋࡍࡀࡉࡌࡓ | >B :2ࡀࡅࡉࡆ | H ࡓࡀࡅࡀࡉ ࡋࡏ :ࡓࡀࡅࡀࡉࡋ D ࡊࡀࡋࡉࡃࡁ :ࡍࡀࡋࡉࡃࡁ | G ࡊࡀࡆࡉࡀࡄࡅ :ࡊࡀࡆࡉࡀࡄ 42 B ࡓࡀࡕࡀ :ࡓࡀࡕࡀࡖ | GH ࡀࡕࡀࡃࡉࡁࡏࡋࡅ; I ࡀࡕࡀࡃࡉࡁࡏࡋࡏࡅ; J ࡀࡕࡀࡃࡉࡁࡏࡅ :ࡀࡕࡀࡃࡉࡁࡏ ࡋࡏࡅ 41 ACD ࡑࡀࡌࡊࡉ ࡋࡏ; I ࡑࡀࡌࡊࡉࡋࡏ ACD ࡍࡉࡌࡀࡔࡅࡉ ࡋࡏ; I ࡍࡉࡌࡀࡔࡅࡉࡋࡏ :ࡍࡉࡌࡀࡔࡅࡉࡋ | ACD ࡍࡀࡅࡉࡆ :ࡍࡀࡉࡀࡅࡉࡆ 44 >J :ࡀࡌࡋࡀ 43 B ࡀࡉࡓࡀࡔ; C ࡍࡀࡓࡀࡔ; D ࡍࡉࡓࡔ :ࡍࡉࡓࡀࡔ | C ࡍࡉࡀࡋࡉࡀࡄ :ࡍࡀࡋࡉࡀࡄ ࡗ; J ࡀࡕࡁࡀࡔࡀࡄࡁ ࡀࡅࡄ ࡗ ࡀࡕࡁࡀࡔࡀࡄࡁ ࡀࡅࡄ ࡗ :ࡀࡕࡁࡀࡔࡀࡄࡁ ࡀࡅࡄ ࡗ 46 A ࡀࡅࡄ ࡍࡉࡌࡀࡔࡅࡉ; C ࡀࡅࡄࡀ ࡍࡉࡌࡀࡔࡅࡉ :2ࡍࡉࡌࡀࡔࡅࡉ | >J :ࡍࡉࡌࡀࡔࡅࡉ ࡕࡉࡁࡋ ࡍࡀࡉࡀࡅࡉࡆ 45 H ࡍࡍࡏࡀ :ࡍࡍࡉࡀ 47 H ࡒࡐࡉࡍ :ࡒࡐࡀࡍ | B ࡍࡇࡅࡁࡋࡉࡄ ࡁࡀࡁࡋ; GJ ࡀࡍࡉࡅࡁࡋࡉࡄ ࡁࡀࡁࡋ; H ࡍࡇࡅࡁࡋࡉࡄ ࡀࡁࡀࡁࡋ; I ࡍࡇࡅࡁࡋࡉࡄࡖ ࡀࡁࡀࡁࡋ :ࡍࡇࡅࡁࡋࡉࡄࡖ ࡀࡁࡀࡁࡋ | I ࡀࡕࡁࡀࡔࡀࡄࡁ ࡀࡅࡄ :ࡀࡉࡀࡔࡉࡓࡅ | ACJ ࡕࡀࡅࡄ :ࡕࡉࡅࡄ 48 C ࡇࡋࡉࡌࡀࡓ; D ࡇࡋࡍࡀࡉࡌࡓ :ࡇࡋࡍࡀࡉࡌࡀࡓ | ACD ࡍࡀࡀࡍࡉࡉࡏࡅ :ࡍࡀࡀࡍࡉࡏ | J ࡍࡍࡉࡉࡀࡆࡄࡖ :ࡍࡇࡉࡀࡆࡄࡖ | DIJ ࡀࡉࡆࡄࡉࡌ; GH ࡀࡉࡆࡉࡄࡉࡌ :ࡀࡆࡄࡉࡌ J ࡓࡉࡃࡀࡎࡌ :ࡓࡀࡃࡀࡎࡌ 50 H ࡀࡉࡓࡒࡔࡀࡁࡌ :ࡀࡓࡒࡔࡀࡁࡌ | H ࡀࡉࡅࡀࡄ :ࡀࡅࡄ | ACD ࡊࡀࡕࡉࡀࡔࡅ :ࡊࡀࡈࡀࡉࡀࡔ 49 ACDI ࡍࡀࡃ :ࡍࡀࡄࡀࡃ | ACD ࡉࡀࡔࡉࡓࡅ; I ࡍࡀࡉࡀࡔࡉࡓࡅ ACD ࡀࡕࡅࡁࡀࡈࡖ ࡀࡓࡀࡌ; J ࡀࡕࡅࡁࡀࡈ ࡇࡋࡊࡅࡖ ࡀࡉࡓࡀࡌ :ࡀࡕࡅࡁࡀࡈ ࡇࡋࡊࡅࡖ ࡀࡓࡀࡌ

30

35

40

45

50

Translation | 269

59:28 – 59:50

30

By my power and that of water and air,

order was given to all the worlds of light.

Order was given to all the worlds of light,908

and they had power over them.

We set them in order and enlighten them

and made our works rise to the summit.

We made a passage for the excellencies,

and they gave909 treasures to the worlds.

They gave910 a creation911 to the king,

since it was created912 by them.

We sally forth and move on,

and we come upon Big Sam.

We address Big Sam,913

and we say to him,

35 “Your splendor is constant, your form is bright,

because it spread your beauty914 over us.”

We gave power to Big Sam,

entirely915 over the settlements and the Jordans.

We sally forth and move on,

and we come upon Splendid Yawar.

When we reached Splendid Yawar,

we addressed Splendid Yawar,

“You are a father of excellencies,

and lord of all the settlements.

40 [The Life] has surely created for you,916

and given you authority over the enclosure,917

and over all the works of light’s place.” Then Manda d’Heyyi clothed himself with us,

and we placed our power and secret on him.

We sally forth and move on,

and we come upon Yushamen’s house.

When we arrived at Yushamen’s house,

our splendor shined forth upon Yushamen.

45 Upon Yushamen’s house shined our splendor.

Yushamen was engaged in plotting.

When he was engaged in plotting,

he left through the gate of his shell.

When we saw him,

we address to him,

“You are our great father and the first one,918

and your splendor shines919 forth in passing,

Your movements are in Life’s house,

and your deeds are recognized in light’s place.

50 They call you the arranger of ordinances,

you are the lord of all goodness!”920

908 Lines 28b (from “all was given”) and 29a are missing from J. 909 ACDH have “they give them,” BGJ have “they gave them,” and I uniquely has “we give them,” following Lidzbarski’s reconstruction in his edition. 910 ACD have “I give it,” BGHJ have “they gave them,” and I uniquely has “we give it,” again following Lidzbarski’s reconstruction. 911 Literally “a planting.” 912 Literally “planted.” 913 Line 34a is missing from G. 914 GHI “beauty;” I emends this to “your beauty.” ACD have “it spreads your beauty.” 915 Literally “from head to head.” 916 Literally, “they have planted a planting for you.” 917 This line contrasts two separate “creations,” the “planting” (neṣobtā) of the material world and the “enclosure, drawing together” (kimṣā) of the lightworlds. 918 ACD has “my head.” I uniquely has “our first,” following Lidzbarski’s reconstruction in his edition. 919 ACD “shined.” 920 ACD “lord of goodness.”

270 | Text

[221]

[222]

ࡔࡉࡓࡁ ࡔࡉࡓ ࡍࡌ ࡇࡍࡕࡊࡉࡔࡁ ࡇࡑࡕࡀࡓࡕࡅ ࡍࡉࡈࡌ ࡓࡅࡕࡀࡁࡀ ࡕࡉࡁࡋ ࡀࡌࡋࡀ ࡍࡀࡃ ࡓࡅࡕࡀࡁࡀࡋ ࡍࡀࡉࡀࡅࡉࡆ ࡀࡉࡉࡀࡁ ࡀࡉࡉࡄ ࡍࡌ ࡀࡕࡅࡁࡅ ࡃࡀࡁࡀࡖ ࡀࡕࡀࡓࡉࡎࡀࡄ ࡀࡕࡀࡃࡉࡁࡏࡋ ࡀࡍࡉࡍࡀࡀ ࡇࡁࡉࡃࡀࡄࡅ ࡇࡁࡉࡃࡀࡄ ࡔࡉࡁࡋ ࡀࡅࡉࡆࡖ ࡀࡔࡅࡁࡋࡖ ࡐࡇࡃࡊࡀࡋ ࡉࡀࡌࡀࡓࡌ ࡀࡓࡅࡍࡄࡅ ࡀࡌࡅࡔࡅࡓ ࡀࡊࡉࡀࡃࡁ ࡇࡁࡌࡉࡔࡀࡓࡅ ࡀࡉࡉࡄ ࡀࡉࡌࡖ ࡀࡁࡓ ࡍࡀࡃࡓࡀࡉࡋ ࡍࡀࡒࡀࡕ ࡀࡓࡅࡀࡃࡋ ࡀࡌࡋࡀ ࡍࡌ ࡍࡇࡉࡌ ࡀࡒࡋࡀࡎࡖ ࡔࡉࡓࡁ ࡔࡉࡓ ࡍࡌ ࡍࡅࡁࡉࡌࡀࡕࡔࡍࡉࡅ ࡍࡅࡁࡓࡉࡌࡍࡉࡖ ࡕࡁࡑࡉࡍࡉࡕࡏ ࡀࡉࡎࡊࡉ ࡍࡌ ࡗ ࡕࡉࡅࡄ ࡀࡊࡉࡀࡃ ࡀࡅࡉࡆ ࡍࡌ ࡗ ࡋࡉࡄࡀࡐࡕࡋ ࡕࡉࡆࡂࡀࡓࡅ ࡍࡊࡅࡉࡍࡀࡉࡌ ࡕࡀࡅࡄࡖ ࡀࡉࡓࡌࡊࡀࡕࡉࡌࡅ ࡀࡉࡓࡎࡀࡄ ࡀࡈࡔࡊࡅࡖ ࡀࡊࡉࡓࡉࡃࡁ ࡀࡌࡋࡀࡖ ࡐࡇࡅࡀࡎࡁ ࡐࡉࡉࡀࡎ ࡔࡉࡓࡁ ࡔࡉࡓ ࡍࡌ ࡇࡉࡍࡆࡉࡂࡋ ࡇࡕࡓࡀࡍࡈࡅ ࡇࡋࡏ ࡍࡉࡓࡔ ࡓࡀࡉࡀࡖ ࡀࡌࡎࡅࡁ ࡍࡌ

ࡇࡍࡕࡉࡒࡀࡕࡅ ‖ ࡇࡕࡓࡀࡍࡄࡀ ࡍࡍࡉࡉࡂࡎࡀࡌࡅ ࡍࡍࡉࡉࡃࡀࡓ ࡓࡅࡕࡀࡁࡀ ࡕࡉࡁࡋ ࡍࡀࡉࡅࡈࡀࡌ ࡇࡉࡉࡎࡓࡊࡅ ࡍࡌ ࡌࡀࡒࡅ ࡑࡐࡀࡍ ࡓࡅࡕࡀࡁࡀ ࡀࡉࡉࡄ ࡍࡌ ࡀࡉࡉࡀࡁ ࡀࡕࡅࡁ ࡀࡕࡀࡋࡕ ࡀࡉࡓࡕࡅࡏ ࡇࡋࡓࡀࡌࡀࡅ ࡀࡓࡁࡀࡂ ࡅࡄࡀࡄࡁ ࡀࡈࡔࡊࡅࡖ ࡀࡅࡉࡆࡖ ࡀࡔࡅࡁࡋ ࡔࡉࡁࡋ ࡀࡍࡉࡀࡆࡅࡌࡁ ࡇࡁࡋࡉࡒࡀࡕ ࡍࡅࡁࡀ ࡓࡅࡕࡀࡁࡀࡋ ࡍࡇࡈࡉࡋࡀࡔ ࡊࡀࡆࡉࡀࡄ ࡀࡒࡋࡀࡎࡖ ࡀࡕࡀࡌࡔࡍࡉࡋࡅ ࡀࡕࡄࡉࡁࡔࡅࡕࡅ ࡀࡕࡅࡓࡏࡋࡅ ࡓࡀࡎࡉࡓࡕࡅ ࡀࡁࡅࡔࡋ ࡍࡇࡈࡉࡋࡀࡔ ࡇࡋࡍࡀࡓࡀࡌࡀ ࡓࡅࡕࡀࡁࡀ ࡕࡉࡓࡎࡀࡄ‖ ࡀࡌࡋࡀ ࡓࡅࡕࡀࡁࡀ ࡕࡉࡓࡎࡀࡄ ࡀࡌࡋࡀ ࡓࡅࡕࡀࡁࡀ ࡕࡉࡓࡎࡀࡄ ࡀࡌࡋࡀ ࡌࡀࡄ ࡊࡀࡋࡏ ࡋࡉࡄࡀࡐࡕࡅ ࡀࡕࡅࡔࡉࡁࡅ ࡀࡕࡂࡓࡀࡄ ࡀࡕࡔࡀࡄ ࡍࡍࡅࡀࡓࡎࡅࡄࡁ ࡀࡕࡀࡌࡔࡍࡉ ࡒࡉࡋࡀࡎ ࡌࡀࡒࡅ ࡓࡀࡔࡀࡖ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡋ ࡒࡀࡎࡍࡉ ࡌࡉࡉࡀࡒࡀࡋࡅ ࡓࡀࡔࡀࡌࡀࡋࡖ ࡀࡉࡄࡀࡉࡁࡉࡔ ࡍࡌ ࡓࡅࡕࡀࡁࡀࡋ ࡇࡕࡉࡀࡊࡎ ࡇࡍࡕࡉࡒࡀࡕࡅ ࡇࡕࡓࡀࡍࡄࡀ

ࡓࡅࡕࡀࡁࡀ ࡕࡉࡁࡋ ࡍࡀࡉࡅࡈࡀࡌ ࡍࡉࡈࡌ; >J :ࡓࡅࡕࡀࡁࡀࡋ ࡍࡀࡉࡀࡅࡉࡆ ࡓࡅࡕࡀࡁࡀ ࡕࡉࡁࡋ ࡍࡀࡉࡅࡈࡀࡌ ࡍࡉࡈࡌ 53–52 >J :ࡍࡉࡈࡌ 52 B ࡇࡍࡕࡉࡒࡀࡕࡅ ࡇࡍࡕࡀࡒࡀࡕࡅ; I ࡇࡍࡕࡀࡒࡀࡕࡅ :ࡇࡍࡕࡉࡒࡀࡕࡅ 51 ࡑࡐࡉࡍࡏ; H ࡑࡐࡀࡍࡏ; I ࡌࡀࡒࡅ ࡑࡐࡀࡍࡏ :ࡌࡀࡒࡅ ࡑࡐࡀࡍ | A ࡓࡀࡕࡀࡁࡀ :ࡓࡅࡕࡀࡁࡀ 54 ACD ࡓࡅࡕࡀࡁࡀ ࡋࡏ ࡍࡀࡉࡀࡅࡉࡆ ࡓࡅࡕࡀࡁࡀ ࡕࡉࡁࡋ ࡍࡀࡉࡅࡈࡀࡌ ࡍࡉࡈࡌ; I ࡓࡅࡕࡀࡁࡀࡋࡏ ࡍࡀࡉࡀࡅࡉࡆ ACD ࡀࡕࡀࡓࡉࡎࡀࡄࡖ ࡀࡕࡀࡃࡉࡁࡏ ࡋࡏࡅ; IJ ࡀࡕࡀࡓࡉࡎࡀࡄ ࡀࡕࡀࡃࡉࡁࡏ ࡋࡏ :ࡀࡕࡀࡓࡉࡎࡀࡄ ࡀࡕࡀࡃࡉࡁࡏࡋ 55 H ࡌࡀࡒ ࡇࡉࡎࡓࡊࡅ :ࡇࡉࡉࡎࡓࡊࡅ | ACD ࡌࡀࡒ ࡑࡐࡀࡍ; BG ࡌࡀࡒࡅ >B; J ࡔࡉࡁࡋࡅ :ࡔࡉࡁࡋ 58 H ࡀࡔࡉࡁࡋ :ࡔࡉࡁࡋ | J ࡀࡅࡉࡆ :ࡀࡅࡉࡆࡖ 57 ACD ࡇࡁࡉࡃࡀࡄ; I ࡇࡁࡉࡃࡀࡄ ࡇࡁࡉࡃࡀࡄ; J ࡇࡁࡉࡃࡀࡄࡅ ࡇࡁࡉࡃࡀࡄ :ࡇࡁࡉࡃࡀࡄ | GHJ ࡇࡋࡉࡓࡌࡀࡅ :ࡇࡋࡓࡀࡌࡀࡅ 56 :ࡇࡁࡌࡉࡔࡀࡓࡅ | H ࡀࡍࡉࡆࡅࡌࡁ :ࡀࡍࡉࡀࡆࡅࡌࡁ | B ࡇࡁࡉࡋࡒࡀࡕ; J ࡇࡁࡋࡀࡒࡀࡕ :ࡇࡁࡋࡉࡒࡀࡕ 59 B ࡉࡐࡀࡃࡊࡀࡋ ࡀࡉࡌࡀࡓࡌ; J ࡉࡐࡀࡃࡊࡀࡋ ࡉࡀࡌࡀࡓࡌ :ࡐࡇࡃࡊࡀࡋ ࡉࡀࡌࡀࡓࡌ | AC ࡀࡉࡔࡅࡁࡋ :ࡀࡔࡅࡁࡋ ࡀࡕࡍࡀࡊࡉࡔࡋࡅ; I ࡀࡕࡀࡌࡔࡍࡉࡋࡅ ࡀࡕࡍࡀࡊࡉࡔࡋࡅ :ࡀࡕࡀࡌࡔࡍࡉࡋࡅ 61 H ࡀࡍࡉࡈࡉࡋࡀࡔ :ࡍࡇࡈࡉࡋࡀࡔ | GH ࡊࡀࡆࡉࡀࡄࡅ :ࡊࡀࡆࡉࡀࡄ 60 AC ࡇࡁࡉࡌࡔࡀࡓࡅ; B ࡇࡁࡉࡌࡔࡉࡓࡅ; D ࡇࡁࡉࡌࡉࡔࡓࡅ ࡍࡅࡁࡉࡓࡌࡍࡉ :ࡍࡅࡁࡉࡌࡀࡕࡔࡍࡉࡅ ࡍࡅࡁࡓࡉࡌࡍࡉࡖ | J ࡓࡉࡎࡉࡓࡕࡅ :ࡓࡀࡎࡉࡓࡕࡅ 63 ACD ࡀࡕࡅࡓࡏ ࡋࡏࡅ; I ࡀࡕࡅࡓࡏࡋࡏࡅ :ࡀࡕࡅࡓࡏࡋࡅ 62 J ࡀࡉࡒࡋࡀࡎࡖ :ࡀࡒࡋࡀࡎࡖ | BGHJ :1ࡕࡉࡓࡎࡀࡄ 65 D ࡇࡋࡍࡀࡓࡉࡌࡀ :ࡇࡋࡍࡀࡓࡀࡌࡀ 64 B ࡇࡁࡌࡉࡕࡔࡍࡉࡅ ࡇࡁࡓࡅࡌࡍࡉࡖ; G ࡍࡅࡁࡅࡌࡕࡔࡍࡉࡅ ࡍࡅࡁࡅࡓࡉࡌࡍࡉࡖ; H ࡍࡅࡁࡌࡕࡔࡍࡉࡅ ࡍࡅࡁࡓࡀࡌࡍࡉࡖ; J ࡍࡅࡁࡅࡌࡀࡕࡔࡍࡉࡅ I ࡕࡉࡓࡎࡀࡄࡖ :ࡕࡉࡓࡎࡀࡄ | >B :ࡕࡉࡅࡄ ࡀࡊࡉࡀࡃ ࡀࡅࡉࡆ ࡍࡌ ࡗ ࡓࡅࡕࡀࡁࡀ ࡕࡉࡓࡎࡀࡄ ࡀࡌࡋࡀ 66 ACD ࡀࡉࡎࡊࡀ ࡀࡊࡉࡀࡃ ࡀࡅࡉࡆ :ࡀࡉࡎࡊࡉ | ACD ࡕࡉࡓࡎࡀࡄࡖ; I ࡕࡉࡓࡎࡀࡄࡖ J ࡋࡉࡄࡀࡐࡕ :ࡋࡉࡄࡀࡐࡕࡅ 68 ACD ࡋࡉࡄࡀࡐࡕ ࡋࡏ; I ࡋࡉࡄࡀࡐࡕࡋࡏ :ࡋࡉࡄࡀࡐࡕࡋ | J ࡕࡀࡆࡂࡀࡓࡅ :ࡕࡉࡆࡂࡀࡓࡅ | ACD ࡕࡉࡓࡎࡀࡄࡖ; I ࡕࡉࡓࡎࡀࡄࡖ :ࡕࡉࡓࡎࡀࡄ 67 ACD ࡕࡉࡓࡎࡀࡄࡖ; D ࡌࡀࡉࡀࡒࡅ :ࡌࡀࡒࡅ 71 ACDI ࡀࡉࡓࡕࡊࡀࡕࡉࡌࡅ :ࡀࡉࡓࡌࡊࡀࡕࡉࡌࡅ | H ࡍࡀࡀࡓࡎࡅࡄࡁ :ࡍࡍࡅࡀࡓࡎࡅࡄࡁ 70 ACD ࡕࡀࡅࡄ; I ࡕࡀࡅࡄࡖ :ࡕࡀࡅࡄࡖ | ACD ࡀࡕࡂࡀࡓࡀࡄ :ࡀࡕࡂࡓࡀࡄ 69 ACD ࡇࡉࡍࡆࡉࡂ ࡋࡏ :ࡇࡉࡍࡆࡉࡂࡋ | J ࡇࡕࡓࡉࡍࡈࡅ :ࡇࡕࡓࡀࡍࡈࡅ 74 J ࡐࡇࡅࡎࡁ :ࡐࡇࡅࡀࡎࡁ 73 J ࡒࡉࡎࡍࡉ :ࡒࡀࡎࡍࡉ 72 D ࡊࡀࡓࡉࡃࡁ :ࡀࡊࡉࡓࡉࡃࡁ | ACD ࡒࡉࡋࡀࡎࡅ :ࡒࡉࡋࡀࡎ | AC ࡌࡉࡉࡀࡒࡅ; BHJ ࡕࡀࡓࡔ; G ࡕࡉࡓࡔ :ࡍࡉࡓࡔ | GH ࡀࡌࡎࡅࡁ ࡍࡌࡅ; J ࡀࡌࡎࡅࡁ ࡍࡌ ࡇࡉࡍࡆࡉࡂࡋ :ࡀࡌࡎࡅࡁ ࡍࡌ | B ࡇࡍࡕࡀࡒࡀࡕࡅ :ࡇࡍࡕࡉࡒࡀࡕࡅ 75

55

60

65

70

75

Translation | 271

59:51 – 59:75

I gave him light and clarity,

and I set him up in his settlement forever.921

We sally forth and move on,

and we come upon Abator’s house.

When we arrived at Abator’s house,

our splendor shined forth upon Abator.922

Abator sprung up, rose from his throne,

and made a petition to Life.

55 To Life he made a petition,

on account of the wrongful deeds he had done.

The three excellencies said to him,923

“Ladies924 rejoice and rejoice,

that truth is in this man,

who is dressed in the garb of splendor.

He is dressed in the garb of splendor,

and light is cast over his shoulders.925

Our father weighs with the scales,

and signs with the pure sign.”

60 Then I appointed Abator,

over the great Jordan of living water,

and over the souls926 that rise

to the everlasting abode,

and over the goodwill and praise

that rise from the world.

I posted him over the Seven and the Twelve,

for him to command and be obeyed completely.927

We said to him, 65 “Why do you fail, Abator,

when you were transplanted from the hidden places?

Why do you fail, Abator,

when you are from the pure splendor?928

Why do you fail, Abator,

and grow angry with Ptahil,

he being roused by you? Now it is perversity and wickedness 70 the souls suffer from their faults

The one who stands firmly will rise

that come from the two of you; and are turned away.929 on truth’s paths,

he will rise to light’s place. The one who does not stand firmly,

he will end up at the end of the world.”

I have concealed Abator from the Seven

and protected his treasure, from top to bottom.930

75 I gave him light and clarity.

921 922 923 924 925 926 927 928 929 930 931

We put931 some of the air’s scent upon him.

Literally “from head to head.” Line 53 is missing from J. GHJ “they say to him,” that is, Life’s Treasure, Great Plant, and Manda d’Heyyi. Literally “clouds.” BJ “my shoulders.” Based on the variant from ACD. BGHIJ have “and over the settlements;” I emends this to “and over the souls.” Literally “from head to head.” Line 66 is missing from B. ACD “are held back.” Literally “from head to head.” BHJ “she put,” G “I put.”

272 | Text

ࡔࡉࡓࡁ ࡔࡉࡓ ࡍࡌ ࡇࡓࡌࡉࡌࡋ ࡍࡇࡉࡒࡀࡕࡅ ࡍࡉࡈࡌ ࡀࡓࡕࡅࡏ ࡋࡉࡄࡀࡐࡕࡋ ࡀࡌࡋࡀ ࡀࡉࡋࡌࡉࡕࡏ ࡀࡉࡌࡄࡀࡓࡁ ࡅࡄ [223]

ࡉࡀࡋࡏ ࡓࡀࡃࡀࡔ ‖ ࡀࡁࡀࡈ ࡋࡀࡂࡉࡋࡖ ࡀࡌࡅࡉ ࡋࡊࡅ ࡌࡅࡉ ࡋࡊࡅ ࡍࡀࡀࡑࡓࡅࡁࡅ ࡍࡀࡀࡓࡎࡅࡄ

ࡓࡅࡍࡄ ࡓࡀࡕࡀࡁ ࡇࡑࡋࡀࡓࡕ ࡀࡉࡎࡓࡊࡅࡅ ࡍࡀࡒࡀࡕ ࡀࡓࡅࡀࡃࡋ ࡇࡋࡀࡒࡎࡀࡌࡅ ࡀࡉࡄࡀࡉࡁࡉࡔ ࡍࡅࡋࡉࡌࡀࡓ ࡀࡕࡀࡋࡒࡉࡕ ࡗ

[224]

ࡀࡉࡋࡌࡉࡕࡏ ࡀࡉࡌࡄࡀࡓࡁ 80–78

ࡉࡀࡋࡏ ࡓࡊࡀࡃࡀࡌ ࡀࡉࡁࡓ ࡌࡀࡃࡅࡒ ࡇࡋࡓࡀࡌࡀ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡓࡕࡅࡏ ࡋࡉࡄࡀࡐࡕࡋ ࡀࡉࡃࡉࡌࡓࡀࡕࡅ ࡀࡕࡀࡋࡉࡒࡉࡕ ࡋࡏ ࡀࡉࡄࡀࡉࡁࡉࡔ ࡍࡅࡄ ࡊࡀࡋࡉࡃ ࡊࡀࡕࡌࡉࡄࡅ ࡀࡉࡁࡓࡅࡓ ࡅࡂࡁ ࡍࡅࡁࡉࡋࡊࡉࡎࡀࡌࡅ ࡍࡅࡁࡉࡈࡀࡄࡖ ࡀࡌࡋࡀࡖ ࡐࡀࡅࡀࡎࡁ ࡍࡅࡋࡉࡌࡀࡓࡅ ࡀࡉࡓࡕࡊࡀࡕࡉࡌ ࡀࡌࡋࡀࡖ ࡍࡇࡁࡉࡋ ࡀࡉࡅࡄࡉࡕ ࡋࡉࡄࡀࡐࡕ ࡊࡀࡋࡉࡃ ࡀࡕࡅࡊࡋࡀࡎࡁ ࡀࡉࡅࡄࡉࡕ ࡋࡉࡄࡀࡐࡕ ࡊࡀࡋࡉࡃ ࡊࡀࡕࡅࡊࡋࡎࡁ ࡀࡉࡌࡀࡓ ࡀࡓࡕࡅࡏ ࡋࡉࡄࡀࡐࡕࡋ ࡍࡀࡀࡍࡉࡏࡅ

ࡇࡕࡀࡃࡉࡁࡏࡋ ࡍࡍࡉࡉࡒࡀࡕ ࡍࡍࡉࡉࡂࡎࡀࡌࡅ ࡍࡍࡉࡉࡃࡀࡓ ࡀࡓࡕࡅࡏ ࡋࡉࡄࡀࡐࡕࡋ ࡍࡀࡉࡅࡈࡀࡌ ࡓࡀࡌࡀࡅ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡁࡀࡋ ࡇࡋࡀࡍࡉࡉࡄ ࡅࡏ ࡀࡓࡀࡁࡀࡄࡖ ࡀࡉࡋࡐࡉࡓࡀ ࡀࡉࡋࡅࡋࡒࡔࡍࡉࡖ ࡇࡑࡓࡅࡏ ࡋࡏ ࡋࡉࡉࡀࡌ ࡀࡕࡅࡔࡉࡁࡅ ࡀࡕࡂࡓࡀࡄ ࡉࡀࡋࡏ ࡆࡀࡂࡓ ࡁࡀࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡇࡋࡍࡀࡓࡀࡌࡀࡅ ࡇࡋࡍࡀࡉࡌࡀࡓ ࡍࡀࡀࡍࡉࡏ ࡍࡍࡉࡀࡅ ࡍࡅࡉࡀࡅࡀࡋࡏ ࡀࡉࡅࡋࡄࡉࡔ ࡀࡉࡉࡄࡖ ࡀࡓࡉࡄࡁ ࡇࡋࡀࡓࡉࡀࡌࡖ ࡀࡕࡅࡓࡏ ࡇࡋࡍࡀࡑࡉࡓࡀࡕ ࡍࡅࡋࡓࡀࡌࡀ ࡍࡅࡋࡉࡃࡉࡁࡏ ࡀࡉࡃࡉࡌࡓࡀࡕ ࡀࡉࡓࡎࡀࡄ ࡗ ࡍࡀࡊࡀࡓࡊࡀࡕࡉࡌ ࡊࡀࡅࡔࡄࡖ ࡀࡉࡋࡐࡉࡓࡁ ࡍࡀࡀࡅ ࡀࡉࡁࡓ ࡉࡀࡋࡏ ࡀࡉࡆࡂࡀࡓ ࡗ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡋࡉࡋࡀࡌ ࡋࡀࡉࡀࡕࡔࡉࡕ ࡕࡍࡀࡀ ࡀࡆࡂࡅࡓࡅ ࡀࡃࡉࡆ ࡍࡌࡖ ࡋࡅࡍࡈࡉࡌࡀ ‖ ࡀࡉࡃࡉࡌࡓࡀࡕࡋ ࡍࡍࡅࡉࡕࡈࡉࡋࡀࡔ ࡀࡓࡂࡉࡔࡅ ࡀࡄࡉࡔ ࡍࡅࡄࡉࡀࡅࡀࡋࡏ ࡍࡉࡌࡀࡓࡅ ࡀࡕࡉࡅࡓࡁ ࡍࡅࡋࡉࡅࡓࡀࡌ ࡀࡉࡃࡉࡌࡓࡀࡕࡁ ࡍࡅࡁࡉࡈࡀࡄ ࡅࡏ ࡊࡀࡃࡉࡌࡓࡀࡕ ࡍࡉࡈࡀࡄ ࡅࡏ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡋࡉࡋࡀࡌ ࡊࡀࡆࡉࡀࡄ

>J :ࡀࡓࡕࡅࡏ ࡋࡉࡄࡀࡐࡕࡋ ࡍࡀࡉࡅࡈࡀࡌ ࡍࡉࡈࡌ 78–77 H ࡀࡉࡓࡌࡉࡌࡋ :ࡇࡓࡌࡉࡌࡋ | ACD ࡍࡇࡒࡀࡕࡅ :ࡍࡇࡉࡒࡀࡕࡅ | ACD ࡍࡍࡉࡒࡀࡕ :ࡍࡍࡉࡉࡒࡀࡕ 76

J ࡇࡋࡏ :ࡉࡀࡋࡏ | BGH ࡓࡀࡃࡀࡔࡅ :ࡓࡀࡃࡀࡔ | J ࡋࡉࡂࡉࡋࡖ :ࡋࡀࡂࡉࡋࡖ | H ࡁࡀ ࡋࡏ :ࡁࡀࡋ | AD ࡇࡋࡀࡍࡉࡀࡄ :ࡇࡋࡀࡍࡉࡉࡄ | AC ࡅࡄ; >D :ࡅࡏ 80 >J :ࡁࡀࡋ ࡇࡋࡀࡍࡉࡉࡄ ࡅࡏ ࡓࡀࡌࡀࡅ

ࡀࡉࡋࡐࡉࡓࡀࡖ ࡀࡉࡋࡅࡋࡒࡔࡍࡉࡖ; I ࡋࡊࡅࡖ ࡀࡓࡀࡁࡀࡄࡖ ࡀࡉࡋࡐࡉࡓࡀ ࡀࡉࡋࡅࡋࡒࡀࡕࡔࡍࡉࡖ; J ࡋࡊࡅ ࡀࡓࡀࡁࡀࡄࡖ ࡀࡉࡋࡐࡉࡓࡀ ࡀࡉࡋࡅࡋࡉࡒࡔࡍࡉࡖ :ࡋࡊࡅ ࡀࡓࡀࡁࡀࡄࡖ ࡀࡉࡋࡐࡉࡓࡀ ࡀࡉࡋࡅࡋࡒࡔࡍࡉࡖ 81 J ࡇࡑࡓࡅࡏࡋ :ࡇࡑࡓࡅࡏ ࡋࡏ | ACDH ࡀࡕࡂࡀࡓࡀࡄ; J ࡀࡕࡓࡀࡄ :ࡀࡕࡂࡓࡀࡄ 82 BGI ࡋࡊࡅࡅ :2ࡋࡊࡅ | ACD ࡋࡊࡅࡖ ࡀࡓࡀࡁࡀࡄࡖ ࡀࡉࡋࡐࡉࡓࡀ ࡀࡉࡋࡅࡋࡒࡀࡕࡔࡍࡉࡖ; B ࡋࡊࡅ ࡀࡓࡀࡁࡀࡄࡖ J ࡍࡀࡀࡉࡍࡏ :ࡍࡀࡀࡍࡉࡏ 84 ACD ࡆࡀࡂࡓࡀ; B ࡆࡀࡂࡀࡓ :ࡆࡀࡂࡓ | ACD ࡁࡀ :ࡁࡀࡖ 83 BI ࡍࡀࡀࡑࡓࡉࡁࡅ :ࡍࡀࡀࡑࡓࡅࡁࡅ | H ࡀࡉࡑࡓࡅࡏ :ࡇࡑࡓࡅࡏ | ACD ࡇࡑࡓࡅࡏ; I ࡇࡑࡓࡅࡏࡋࡏ; AC ࡇࡑࡋࡀࡓࡕࡀ; G ࡇࡑࡋࡀࡓࡕࡏ; J ࡀࡉࡑࡋࡀࡓࡕ :ࡇࡑࡋࡀࡓࡕ | ACD ࡍࡊࡅࡉࡀࡅࡀࡋࡏ; I ࡍࡅࡉࡀࡅࡀࡋࡏ; >J :ࡍࡅࡉࡀࡅࡀࡋࡏ | B ࡉࡅࡋࡄࡉࡔ :ࡀࡉࡅࡋࡄࡉࡔ | B ࡀࡄࡉࡓࡁ :ࡀࡓࡉࡄࡁ 85 ࡀࡓࡅࡀࡃࡋࡀ; H ࡀࡓࡅࡀࡃ ࡋࡏ :ࡀࡓࡅࡀࡃࡋ | H ࡇࡋࡒࡎࡀࡌࡅ; J ࡇࡋࡉࡒࡎࡀࡌࡅ :ࡇࡋࡀࡒࡎࡀࡌࡅ | HJ ࡇࡋࡉࡓࡉࡀࡌࡖ :ࡇࡋࡀࡓࡉࡀࡌࡖ | J ࡀࡉࡓࡕࡅࡏ :ࡀࡕࡅࡓࡏ | H ࡇࡋࡍࡀࡑࡉࡓࡀࡕ :ࡇࡋࡍࡀࡑࡉࡓࡀࡕ 86 G ࡇࡋࡐࡉࡓࡉࡁ :ࡀࡉࡋࡐࡉࡓࡁ 89 AC ࡀࡕࡀࡋࡀࡒࡀࡕ; D ࡀࡕࡀࡋࡉࡒࡀࡕ :ࡀࡕࡀࡋࡒࡉࡕ | ACD ࡍࡅࡋࡉࡃࡁࡏ; BI ࡍࡅࡋࡃࡉࡁࡏ :ࡍࡅࡋࡉࡃࡉࡁࡏ 88 BGJ ࡍࡅࡋࡍࡀࡓࡀࡌࡀ; H ࡇࡋࡍࡀࡓࡀࡌࡀ :ࡍࡅࡋࡓࡀࡌࡀ 87 C ACD ࡓࡊࡀࡃࡀࡌ ࡍࡀࡌ; I ࡓࡊࡀࡃࡀࡌ ࡍࡀࡌ :ࡓࡊࡀࡃࡀࡌ | J ࡉࡀࡁࡓ :1ࡀࡉࡁࡓ | J ࡇࡋࡏ :1ࡉࡀࡋࡏ 90 B ࡍࡀࡓࡀࡌࡊࡀࡕࡉࡌ; H ࡍࡀࡓࡀࡕࡊࡀࡕࡉࡌ; J ࡍࡀࡓࡀࡕࡊࡀࡕࡉࡌ :ࡍࡀࡊࡀࡓࡊࡀࡕࡉࡌ | B ࡀࡉࡋࡐࡉࡓࡉࡁ; ࡊࡀࡕࡀࡃࡉࡁࡏ ࡋࡏ; J ࡊࡀࡕࡀࡋࡒࡉࡕࡅ ࡊࡀࡕࡀࡃࡉࡁࡏ ࡋࡏ :ࡀࡕࡀࡋࡉࡒࡉࡕ ࡋࡏ | H ࡋࡀࡉࡀࡔࡉࡕ; I ࡋࡀࡉࡀࡕࡔࡉࡕ :ࡋࡀࡉࡀࡕࡔࡉࡕ 92 >ACD; J ࡇࡋࡓࡀࡌࡀ :ࡇࡋࡓࡀࡌࡀ | J ࡀࡉࡋࡓࡀࡌࡍࡉࡖ :ࡇࡋࡓࡀࡌࡍࡉࡖ 91 :ࡀࡉࡃࡉࡌࡓࡀࡕࡋ | AC ࡍࡍࡅࡉࡈࡋࡀࡔ; D ࡍࡍࡉࡉࡈࡋࡀࡔ :ࡍࡍࡅࡉࡕࡈࡉࡋࡀࡔ 94 G ࡊࡀࡕࡌࡉࡄ :ࡊࡀࡕࡌࡉࡄࡅ | ACD ࡍࡌ :ࡍࡌࡖ 93 B ࡀࡕࡀࡋࡒࡀࡕ ࡋࡏ; GH ࡊࡀࡕࡀࡋࡒࡉࡕ ࡋࡏ; I ࡀࡕࡀࡋࡒࡉࡕ GHJ ࡍࡅࡋࡉࡌࡀࡓ :ࡍࡅࡋࡉࡌࡀࡓࡅ | BGI ࡀࡓࡂࡀࡔࡅ :ࡀࡓࡂࡉࡔࡅ 95 B ࡀࡉࡃࡏࡅࡃ; H ࡀࡉࡃࡓࡅࡃ :ࡀࡉࡁࡓࡅࡓ | H ࡍࡅࡁࡀࡈࡀࡄࡖ :ࡍࡅࡁࡉࡈࡀࡄࡖ | ACD ࡀࡉࡃࡉࡌࡓࡀࡕ ࡋࡏ; I ࡀࡉࡃࡉࡌࡓࡀࡕࡋࡏ ࡀࡌࡋࡀࡖ ࡍࡅࡃࡁࡉࡋ; I ࡀࡉࡓࡕࡊࡀࡕࡉࡌ ࡀࡌࡋࡀࡖ ࡍࡇࡁࡉࡋ; J ࡀࡉࡓࡊࡕࡉࡕࡉࡌ ࡀࡉࡌࡋࡀ ࡍࡅࡃࡁࡀࡋ :ࡀࡉࡓࡕࡊࡀࡕࡉࡌ ࡀࡌࡋࡀࡖ ࡍࡇࡁࡉࡋ | B ࡍࡅࡋࡀࡅࡓࡀࡌ :ࡍࡅࡋࡉࡅࡓࡀࡌ 96 HJ ࡐࡇࡅࡀࡎࡁ :ࡐࡀࡅࡀࡎࡁ ACD ࡀࡉࡄࡀࡉࡁࡉࡔ ࡍࡅࡁࡉࡈࡀࡄ; I ࡀࡉࡄࡀࡉࡁࡉࡔ ࡍࡅࡁࡉࡈࡀࡄ :ࡍࡅࡁࡉࡈࡀࡄ | >J :ࡅࡏ 97 B ࡀࡉࡓࡌࡊࡀࡉࡕࡉࡌ ࡀࡉࡌࡋࡀࡖ ࡍࡅࡃࡁࡀࡋ; G ࡀࡉࡓࡌࡊࡀࡉࡕࡉࡌ ࡀࡌࡋࡀࡖ ࡍࡅࡃࡁࡀࡋ; H ࡀࡉࡓࡕࡊࡀࡉࡕࡉࡌ J ࡀࡕࡋࡊࡅࡎࡁ :ࡊࡀࡕࡅࡊࡋࡎࡁ | B ࡀࡉࡃࡉࡌࡓࡀࡕ :ࡊࡀࡃࡉࡌࡓࡀࡕ | B ࡍࡅࡁࡉࡈࡀࡄ :ࡍࡉࡈࡀࡄ 98 B ࡀࡕࡅࡊࡋࡎࡁ; GHJ ࡀࡕࡋࡊࡅࡎࡁ :ࡀࡕࡅࡊࡋࡀࡎࡁ | HJ ࡉࡀࡃࡉࡌࡓࡀࡕࡁ :ࡀࡉࡃࡉࡌࡓࡀࡕࡁ J ࡏࡌࡀࡓ :ࡀࡉࡌࡀࡓ | >B :ࡀࡓࡕࡅࡏ | ACD ࡋࡉࡄࡀࡐࡕࡉࡋ :ࡋࡉࡄࡀࡐࡕࡋ | >J :ࡋࡉࡋࡀࡌ | G ࡊࡀࡆࡉࡀࡄࡅ :ࡊࡀࡆࡉࡀࡄ 99 AC ࡀࡕࡋࡊࡅࡎࡉࡁ; DGH ࡊࡀࡕࡋࡊࡅࡎࡁ;

80

85

90

95

Translation | 273

59:76 – 59:99

We confirmed his deeds,

and confirmed his speech, from start to finish.932

We sally forth and move on,

and we come upon Excellent Ptahil.

When we arrived at Excellent Ptahil,933

he was filled with love,

and says, 80 “If it pleases my father, Manda d’Heyyi,

quickly send a boon to me,

that they lift the clouds of darkness for me.934

Each and every single day

brings perversion and wickedness to mind,

need and failure,

because my father became angry with me.” We address him and say, 85 “The chosen one whom the Life sent to them,935

we will surely enlighten him,

and set up a throne for him in light’s place, and raise him to the everlasting abode.”

He said to them,936 “If the disciples have made mistakes,937

if the Seven set stumbling blocks,

I will be surrounded938 within a cloud of darkness! 90 If the Great grows angry with me,

will I be mentioned before the Great?”939

Manda d’Heyyi spoke

to Excellent Ptahil, saying,

“You will be held responsible

for the stumbling blocks and the disciples,940

since the planets came into being

from your wrath, rage, and lust.

You have given them power over the disciples

that sin against the Mighty941 and offend him.

95 He will set passion and lust upon them,

and put them at the end of the world.

They will ply with intoxicants

the world’s children who are held back.942

If they sin against the disciples,943

it will be through your foolishness, Ptahil.

If your disciples sin,

it will be through your foolishness, Ptahil.”

Thus spoke Manda d’Heyyi,

and he responds to Excellent Ptahil,

932 Literally “from head to head.” 933 Lines 78 to 80a are largely missing from J; in their place, J has “We sally forth and move on, and up to Excellent Ptahil, who is Manda d’Heyyi, who quickly sent a boon to me.” 934 ACD “that the clouds of darkness be taken away for me.” 935 ACD “to you.” IJ simply have “whom the Life sent.” 936 BGHJ “I say to them.” 937 Literally “made for them,” that is, a periphrastic preterite. 938 B “I am turned back;” HJ “I am detained.” 939 ACD have “who will mention me before the Great?” I is emended to reflect this. 940 I “for your deeds, the stumbling blocks, and the disciples,” J “for your deeds, your stumbling blocks, and the disciples.” 941 BH “within the dregs.” 942 B “the worlds’ servants are turned back;” G “the world’s servants are turned back,” H “the world’s servants are held back;” I “the world’s children are held back,” J “the worlds’ servants are held back;” 943 ACD “if the planets sin against the disciples,” HJ “if they sin against my disciples.”

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‫‪100‬‬

‫ࡅࡀࡌࡀࡓࡋࡇ‬ ‫ࡀࡁࡅࡍ ࡁࡄࡉࡓࡀ ࡖࡋࡀࡌࡅࡌࡀ‬ ‫ࡉࡀࡅࡀࡓ ࡀࡍࡁࡑࡀ ࡄࡅࡀࡋࡀࡊ‬ ‫ࡄࡉࡉࡀ ࡓࡁࡉࡀ ࡋࡔࡅࡌࡀࡊ ࡏࡃࡅࡉࡀ‬

‫ࡖࡉࡀࡅࡀࡓ ࡄࡅࡀࡋࡀࡊ ࡀࡍࡁࡑࡀ‬ ‫ࡅࡄࡀࡁࡔࡀࡁࡀ ࡄࡅࡀࡋࡀࡊ ࡉࡐࡓࡒࡀ‬ ‫ࡌࡊࡀࡑ ࡉࡊࡌࡀࡑ ࡖࡉࡀࡓࡃࡀࡍ ࡔࡀࡃࡀࡓࡋࡀࡊ‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫‪10‬‬

‫‪15‬‬

‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡏࡋࡅࡊࡍ ࡀࡌࡉࡓࡀࡍ ࡅࡌࡀࡓࡐࡉࡔࡀࡍ‬ ‫ࡖ‖ࡃࡀࡉࡓࡉࡍ ࡁࡂࡀࡅࡇ ࡖࡀࡋࡌࡀ‬ ‫ࡋࡀࡕࡉࡄࡅࡍ ࡌࡀࡍࡕ ࡄࡔࡅࡀࡊ‬ ‫ࡏࡕࡀࡓࡐࡀࡔ ࡌࡍ ࡌࡅࡕࡀ ࡋࡄࡉࡉࡀ‬ ‫ࡏࡕࡀࡓࡐࡀࡔ ࡌࡍ ࡁࡉࡔࡉࡀ ࡋࡈࡀࡁࡉࡀ‬

‫ࡁࡄࡉࡓࡉࡀ ࡅࡔࡀࡋࡌࡀࡉࡍࡀ‬ ‫ࡅࡀࡉࡀࡍࡉࡅࡊࡍ ࡕࡓࡅࡑ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡅࡁࡌࡀࡋࡀࡋࡅࡊࡍ ࡀࡊࡃࡁࡀ ࡋࡀࡉࡍࡄࡅࡉࡀ‬ ‫ࡅࡏࡕࡀࡓࡐࡀࡔ ࡌࡍ ࡁࡉࡔࡉࡀ ࡄࡀࡈࡉࡀ ࡖࡀࡕࡀࡓ ࡄࡔࡅࡊ‬

‫ࡓࡄࡅࡌ ࡅࡀࡆࡁࡀࡓ ࡄࡃࡀࡃࡉࡀ‬ ‫ࡄࡆࡅࡍ ࡅࡔࡅࡌࡀ ࡅࡏࡕࡀࡓࡐࡀࡔ‬ ‫ࡉࡀࡕࡁࡉࡀ ࡅࡁࡀࡉࡉࡍࡀ ࡈࡀࡁࡉࡀ‬ ‫ࡀࡌࡓࡉࡀ ࡈࡀࡁࡉࡀ ࡅࡌࡉࡕࡌࡉࡋࡉࡊࡀ‬ ‫ࡌࡀࡍ ࡉࡍࡕࡉࡀ ࡅࡌࡀࡍ ࡖࡉࡍࡌࡀࡓࡋࡉࡀ‬ ‫ࡌࡀࡍ ࡖࡉࡍࡕࡉࡀ ࡅࡌࡀࡍ ࡖࡉࡍࡌࡀࡓࡋࡉࡀ‬ ‫ࡌࡉࡌࡀࡓ ࡀࡌࡓࡉࡀ ࡈࡀࡁࡉࡀ‬ ‫ࡕࡓࡉࡍ ࡌࡀࡋࡉࡊࡀ ࡄࡅࡍ‬ ‫ࡌࡀࡋࡀࡊ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ‬ ‫ࡌࡀࡋࡀࡊ ࡖࡄࡀࡆࡉࡍ ࡃࡀࡓࡀ‬ ‫ࡕࡀࡂࡀ ࡎࡀࡌࡋࡇ ࡖࡄࡔࡅࡀࡊ‬ ‫ࡄࡉࡓࡁࡀ ࡋࡂࡀࡈ ࡁࡉࡀࡌࡉࡇࡍ ‖‬

‫ࡄࡀࡈࡀࡉࡅࡊࡍ ࡅࡄࡀࡅࡁࡅࡊࡍ ࡉࡍࡔࡕࡉࡁࡒࡋࡅࡊࡍ‬ ‫ࡅࡎࡀࡒ ࡁࡆࡀࡅࡊࡕࡀ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡅࡌࡊࡀ ࡖࡁࡀࡉࡉࡍࡀ ࡅࡌࡉࡕࡀࡓࡐࡉࡔࡉࡀ‬ ‫ࡅࡀࡌࡓࡉࡀ‬ ‫ࡌࡀࡍ ࡀࡍࡅࡃࡀࡍ ࡅࡌࡀࡍ ࡀࡍࡓࡐࡉࡔࡀࡍ‬ ‫ࡄࡀࡃ ࡄࡅࡀ ࡌࡀࡋࡀࡊ ࡏࡅ ࡕࡓࡉࡍ‬ ‫ࡅࡌࡉࡕࡀࡓࡐࡉࡔࡉࡀ‬ ‫ࡅࡕࡓࡉࡍ ࡉࡊࡀࡉࡍࡀ ࡏࡕࡉࡒࡓࡅࡍ‬ ‫ࡅࡌࡀࡋࡀࡊ ࡖࡁࡀࡓࡉࡅࡕ ࡃࡀࡓࡉࡀ‬ ‫ࡄࡉࡓࡁࡀ ࡅࡕࡀࡂࡀ ࡖࡄࡔࡅࡀࡊ ࡎࡀࡌࡋࡇ‬ ‫ࡅࡄࡉࡓࡁࡀ ࡁࡉࡀࡌࡉࡇࡍ ࡋࡂࡀࡈ‬ ‫ࡅࡒࡀࡉࡉࡌ ࡌࡂࡀࡈࡉࡋࡁࡅࡍ ࡁࡁࡇࡍ‬

‫]‪[225‬‬

‫]‪[226‬‬

‫‪:ࡑࡀࡌࡊࡉ | J ࡀࡉࡅࡓ :ࡀࡉࡅࡃࡏ 103 ACD ࡇࡋࡀࡅࡄ :2ࡊࡀࡋࡀࡅࡄ | G ࡀࡁࡀࡔࡁࡀࡄ :ࡀࡁࡀࡔࡁࡀࡄࡅ 102 ACD ࡇࡋࡉࡅࡄ :ࡊࡀࡋࡀࡅࡄ | >ACD :ࡀࡓࡉࡄࡁ | J ࡊࡅࡁࡀ :ࡍࡅࡁࡀ 101‬‬

‫ࡅࡉࡊࡌࡀࡑ ‪GHIJ ࡍࡀࡓࡀࡌࡀ :ࡍࡀࡓࡉࡌࡀ 1 ACH ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | J ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 104 AC ࡊࡀࡋࡓࡀࡃࡀࡔࡖ; I ࡊࡀࡋࡓࡀࡃࡀࡔࡖ; J ࡊࡀࡋࡓࡀࡃࡔ :ࡊࡀࡋࡓࡀࡃࡀࡔ | >B :ࡍࡀࡃࡓࡀࡉࡖ | B‬‬

‫‪ࡀࡉࡔࡉࡁ | J ࡔࡉࡐࡓࡉࡕࡏ :ࡔࡀࡐࡓࡀࡕࡏ 5 H ࡍࡊࡅࡀࡋࡌࡀࡌࡁࡅ :ࡍࡊࡅࡋࡀࡋࡀࡌࡁࡅ | J ࡔࡉࡐࡓࡉࡕࡏ :ࡔࡀࡐࡓࡀࡕࡏ 4 AD ࡖ ࡍࡀࡌ; C ࡖ ࡍࡌ :ࡕࡍࡀࡌ 3 GHJ ࡀࡉࡓࡉࡀࡃࡖ :ࡍࡉࡓࡉࡀࡃࡖ 2‬‬ ‫ࡋࡈࡀࡁࡉࡀ‪ࡀࡕࡀࡖ :ࡊࡅࡔࡄ ࡓࡀࡕࡀࡖ | AD ࡔࡉࡁ; CI ࡀࡔࡉࡁ :2ࡀࡉࡔࡉࡁ | I ࡍࡌ :2ࡍࡌ | AC ࡒࡀࡓࡐࡀࡕࡏࡅ; J ࡔࡉࡐࡓࡉࡕࡏࡅ :ࡔࡀࡐࡓࡀࡕࡏࡅ | AC ࡀࡁࡀࡈࡋ ࡔࡉࡁ; DI ࡀࡁࡀࡈࡋ ࡀࡔࡉࡁ :‬‬ ‫ࡖࡄࡔࡅࡊ ‪ࡍࡊࡅࡋࡒࡉࡁࡉࡕࡔࡍࡉ; J ࡍࡊࡅࡀࡋࡒࡅࡁࡉࡕࡔࡍࡉ :ࡍࡊࡅࡋࡒࡁࡉࡕࡔࡍࡉ | G ࡍࡊࡅࡅࡀࡄࡅ :ࡍࡊࡅࡁࡅࡀࡄࡅ | DH ࡍࡊࡅࡉࡀࡈࡀࡄࡖ; G ࡍࡊࡅࡀࡉࡀࡈࡀࡄࡖ; I ࡍࡊࡅࡉࡀࡈࡀࡄࡖ :ࡍࡊࡅࡉࡀࡈࡀࡄ 6 H‬‬ ‫‪:ࡀࡉࡓࡌࡀ 9 J ࡀࡉࡔࡉࡐࡓࡀࡕࡉࡌ :ࡀࡉࡔࡉࡐࡓࡀࡕࡉࡌࡅ | J ࡁࡉࡕࡀࡉ :ࡀࡉࡁࡕࡀࡉ 8 J ࡔࡉࡐࡓࡉࡕࡏࡅ :ࡔࡀࡐࡓࡀࡕࡏࡅ | ACD ࡀࡌࡅࡔ :ࡀࡌࡅࡔࡅ 7 AC ࡍࡊࡅࡋࡒࡉࡁࡀࡕࡔࡍࡉ; BG ࡍࡊࡅࡋࡒࡁࡕࡔࡍࡉ; H‬‬ ‫‪:ࡍࡀࡔࡉࡐࡓࡍࡀ ࡍࡀࡌࡅ | H ࡀࡉࡋࡓࡀࡌࡍࡉ; J ࡇࡋࡓࡀࡌࡍࡉࡖ :ࡀࡉࡋࡓࡀࡌࡍࡉࡖ | I ࡀࡉࡕࡍࡉࡖ :ࡀࡉࡕࡍࡉ | >ACD :ࡍࡀࡔࡉࡐࡓࡍࡀ ࡍࡀࡌࡅ ࡍࡀࡃࡅࡍࡀ ࡍࡀࡌ ࡀࡉࡋࡓࡀࡌࡍࡉࡖ ࡍࡀࡌࡅ ࡀࡉࡕࡍࡉ ࡍࡀࡌ 10 >B‬‬ ‫ࡅࡌࡀࡍ ࡀࡍࡓࡐࡉࡔࡀࡍ ࡌࡀࡍ ࡀࡍࡓࡐࡉࡔࡀࡍ ‪:ࡍࡉࡓࡕ | G ࡀࡊࡉࡋࡀࡌ :ࡊࡀࡋࡀࡌ | H ࡀࡃࡄ :ࡀࡅࡄ | H ࡀࡉࡋࡓࡀࡌࡍࡉ; J ࡇࡋࡓࡀࡌࡍࡉࡖ :ࡀࡉࡋࡓࡀࡌࡍࡉࡖ | BH ࡀࡉࡕࡍࡉ; I ࡀࡉࡕࡍࡉࡖ :ࡀࡉࡕࡍࡉࡖ 11 J‬‬ ‫ࡏࡕࡓࡉࡍ ‪:ࡕࡅࡉࡓࡀࡁࡖ | >B :ࡕࡅࡉࡓࡀࡁࡖ ࡊࡀࡋࡀࡌࡅ | G ࡀࡉࡌࡋࡀ :ࡀࡌࡋࡀ 14 I ࡀࡍࡉࡀࡊࡉ ࡍࡇࡀࡊࡉ; J ࡍࡇࡀࡊࡉ :ࡀࡍࡉࡀࡊࡉ | ACD ࡍࡉࡓࡕࡏࡅ :ࡍࡉࡓࡕࡅ 13 I ࡀࡉࡓࡌࡀࡖ :ࡀࡉࡓࡌࡀ 12 C ࡍࡉࡓࡕࡀ; B‬‬ ‫ࡖࡁࡉࡓࡉࡅࡕ ‪:ࡇࡋࡌࡀࡎ | I ࡀࡂࡀࡕࡅ :ࡀࡂࡀࡕࡅ | I ࡀࡁࡓࡉࡄ :ࡀࡁࡓࡉࡄ | >ABCD; I ࡀࡓࡀࡃ ࡍࡉࡆࡀࡄࡖ ࡊࡀࡋࡀࡌ :ࡀࡓࡀࡃ ࡍࡉࡆࡀࡄࡖ ࡊࡀࡋࡀࡌ 15 GHJ ࡀࡉࡌࡋࡀ; I ࡀࡉࡌࡋࡀࡅ ࡀࡉࡓࡀࡃ :ࡀࡉࡓࡀࡃ | GJ‬‬ ‫ࡎࡀࡌࡋࡉࡀ ‪I ࡀࡍࡉࡁࡉࡁ ࡍࡅࡁࡋࡉࡈࡀࡂࡌ :ࡍࡇࡁࡁ ࡍࡅࡁࡋࡉࡈࡀࡂࡌ | G ࡈࡉࡂࡋ :ࡈࡀࡂࡋ 17 J ࡊࡀࡅࡔࡄ :ࡊࡀࡅࡔࡄࡖ | ACG ࡇࡋࡌࡉࡎ; J ࡀࡉࡋࡌࡀࡎ :ࡇࡋࡌࡀࡎ | >B :ࡀࡂࡀࡕ 16 ACG ࡇࡋࡌࡉࡎ; J‬‬ ‫;ࡌࡂࡀࡈࡉࡋࡁࡅࡍ ࡁࡉࡁࡉࡍࡀ ‪ACD ࡍࡇࡁ ࡇࡁࡋࡉࡈࡀࡂࡌ; B ࡍࡇࡁࡁ ࡍࡅࡋࡉࡈࡀࡂࡌ; GHJ‬‬

Translation | 275

59:100 – 60:17

100 and says to him,

“Our father, the chosen without flaw, desired944

that Yawar be a helper945 for you.

Yawar was a helper for you,

and Sunday was a savior for you.

The Great [Life] knows your name,

and has surely created the Jordan946 that sent you.”

And Life triumphs!

In the name of the Great Life,

may the sublime light be magnified!

60. To you I speak and teach,

my perfect chosen people,

who are living within this world. Don’t be part of the darkness,

but set your eyes upon light’s place.

Distinguish death from life,

and do not be a liar when you speak.

5 Distinguish the wicked from the good,

and yourselves947 from the wicked sinners of darkness’s

place. Love and teach one another,

and your sins and trespasses will be forgiven.

If you watch, listen, and learn,

then you will successfully rise to light’s place.

Good people sit and argue,

and how they argue and learn!

Good people talk and advise one another,

and say,

10 “Who will come and who will tell me?

Who will make me know and who will instruct me?948

Who will come, and tell me,

whether it was one king or two?”

Good people tell tales,

instructing one another,

“There were two kings,

and two natures were created:

The king of this world,

and the king of the ages beyond.949

15 The king of this age950

donned darkness’s sword and crown.

He donned darkness’s crown,

and took its sword in his right hand.

In his right hand, he took his sword,

and began to slaughter his sons.

944 945 946 947 948 949 950

Unclear. J has “your chosen father without flaw.” Likely abon ‘they desired’ should be reconstructed here. Literally, “a planter.” Literally “he contracted the contraction” or “enclosed the enclosure of the Jordan.” AC “and be saved.” Line 10 is missing from ACD. GHIJ have “the worlds beyond.” I has been emended to reflect ABCD. Line 15a is missing from ABCD. It is present in GHIJ but understruck in I.

276 | Text

ࡀࡉࡋࡈࡀࡂ ࡀࡉࡃࡀࡃࡄ ࡍࡇࡁࡅ ࡀࡉࡓࡀࡃ ࡕࡅࡉࡓࡀࡁࡖ ࡊࡀࡋࡀࡌࡅ ࡇࡋࡌࡀࡎ ࡀࡓࡅࡍࡄࡖ ࡀࡂࡀࡕ ࡈࡀࡂࡋ ࡍࡇࡉࡌࡀࡉࡁ ࡀࡈࡔࡊࡅࡅ ࡍࡇࡁ ࡔࡉࡐࡓࡀࡌࡅ ࡌࡉࡉࡀࡒࡅ ࡀࡉࡔࡉࡐࡓࡀࡕࡉࡌ ࡀࡉࡃࡀࡃࡄ ࡍࡇࡁࡅ ࡀࡅࡄ ࡅࡄࡀࡌࡅ ࡊࡀࡀࡄ ࡍࡀࡌ ࡀࡉࡊࡁࡊࡅ ࡇࡅࡀࡂࡁ ࡓࡀࡓࡀࡑࡈࡏࡅ ࡀࡉࡌࡁ ࡋࡐࡉࡉࡕ ࡀࡕࡅࡎࡌ ࡀࡋࡃࡅ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡖ ࡇࡅࡀࡂࡁ ࡍࡅࡂࡎࡍࡀ

[227]

ࡀࡕࡌࡉࡔࡍࡉ ࡀࡉࡄࡑࡀࡀࡋࡅ ࡍࡀࡐࡊࡀࡀࡋ ࡀࡕࡌࡉࡔࡍࡉࡋ ࡀࡉࡌࡅࡌࡀࡋࡅ ࡀࡉࡁࡊࡉࡀࡋ ࡀࡕࡌࡉࡔࡍࡉࡋ ࡀࡓࡉࡓࡀࡒࡀࡋࡅ ࡀࡌࡉࡌࡀࡄࡀࡋ ࡍࡇࡓࡀࡒ ࡍࡀࡋࡉࡃࡂ ࡋࡀࡃࡂࡉࡌ ࡀࡉࡁࡓࡅࡓ ࡕࡉࡁࡖ ࡀࡓࡕࡀࡋ ࡀࡊࡉࡀࡎࡅ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡖ ࡊࡀࡋࡀࡌࡋ ࡀࡁࡀࡔࡌࡅ ࡕࡀࡋࡁࡉࡂ ࡇࡅࡀࡂࡁ ࡀࡕࡅࡔࡉࡁ ࡃࡀࡁࡀ ࡀࡓࡅࡍࡄ ࡍࡌ ࡀࡁࡀࡓࡒࡅ ࡀࡉࡃࡓࡀࡌࡖ ࡀࡋࡉࡀࡄࡋ ࡔࡀࡊࡁࡉࡌࡋ ࡀࡉࡌࡄࡀࡕ ࡀࡉࡌࡁ ࡍࡍࡅࡉࡌࡓࡅ ࡊࡀࡔࡀࡄ ࡊࡀࡅࡔࡄࡁ ࡀࡉࡅࡉࡌࡉࡓࡅ ࡀࡃࡓࡀࡌ ࡀࡒࡉࡆࡁ ࡀࡉࡅࡉࡌࡉࡓࡅ ࡀࡊࡋࡀ ࡀࡓࡍࡅࡁ ࡀࡉࡅࡉࡌࡉࡓࡅ ࡀࡋࡈࡀࡁ ࡀࡓࡂࡐࡀࡁ ࡀࡉࡅࡉࡌࡉࡓࡅ ࡃࡉࡍࡂࡉࡕࡏ ࡀࡄࡉࡒࡓ ࡀࡃࡄ

ࡍࡅࡁࡋࡉࡈࡀࡂࡌ ࡍࡇࡁࡅ ࡌࡉࡉࡀࡒ ࡀࡉࡌࡋࡀ ࡕࡅࡉࡓࡀࡁࡖ ࡊࡀࡋࡀࡌ ࡀࡉࡌࡋࡀ ࡕࡅࡉࡓࡀࡁࡖ ࡊࡀࡋࡀࡌ ࡀࡓࡅࡍࡄࡖ ࡇࡋࡌࡀࡎ ࡀࡂࡀࡕ ࡍࡇࡉࡌࡀࡉࡁ ࡈࡀࡂࡋ ࡀࡈࡔࡊࡅ ࡍࡅࡋࡔࡉࡐࡓࡀࡌ ࡍࡇࡁࡅ ࡌࡉࡉࡀࡒ ࡀࡉࡋࡓࡀࡌࡍࡉࡖ ࡍࡀࡌࡅ ࡀࡉࡕࡍࡉ ࡍࡀࡌ ࡀࡄࡉࡒࡓ ࡃࡉࡍࡂࡉࡕࡏ ࡀࡋࡃࡅ ࡀࡒࡓࡀ ࡕࡀࡉࡎࡀࡌࡕ ࡀࡋࡃࡅ ࡀࡓࡉࡎࡅ ࡔࡉࡌࡀࡔ ࡀࡋࡃࡅ ࡀࡕࡌࡉࡔࡍࡉ ࡕࡀࡅࡄ ࡍࡉࡆࡀࡄ ࡀࡁࡕࡀࡉ ࡕࡀࡅࡄ ࡍࡀࡊࡀࡁ ࡗ ࡀࡁࡕࡀࡉ ࡕࡀࡅࡄ ࡍࡀࡊࡀࡁ ࡗ ࡀࡁࡕࡀࡉ ࡕࡀࡅࡄ ࡍࡀࡊࡀࡁ ࡗ ࡀࡁࡕࡀࡉ ࡕࡀࡅࡄ ‖ ࡍࡀࡊࡀࡁ ࡗ ࡇࡔࡉࡓࡁ ࡇࡑࡋࡉࡓࡕ ࡓࡀࡉࡀࡖ ࡀࡋࡉࡊࡋࡅ ࡀࡓࡅࡍࡄࡖ ࡀࡊࡉࡌࡉࡎࡐࡀ ࡍࡇࡉࡀ ࡀࡊࡉࡀࡃ ࡀࡌࡉࡋࡔࡅࡕࡖ ࡇࡌࡐࡅ ࡀࡔࡉࡁ ࡁࡉࡔࡀࡄࡖ ࡀࡌࡅࡉ ࡍࡌ ࡀࡁࡓ ࡀࡆࡂࡅࡓࡁ ࡆࡀࡂࡓ ࡀࡍࡃࡀࡂࡔ ࡓࡀࡃࡀࡕࡔࡏ ࡀࡉࡉࡄ ࡀࡉࡌࡋ ࡍࡍࡅࡉࡕࡉࡀ ࡓࡅࡄࡍࡀࡖ ࡀࡓࡅࡍࡄࡋ ࡀࡉࡅࡕࡉࡀ ࡀࡌࡉࡎࡀࡁ ࡀࡒࡉࡆࡋ ࡀࡉࡅࡉࡕࡀ ࡀࡕࡉࡀࡄ ࡀࡓࡍࡅࡋ ࡀࡉࡅࡕࡉࡀ ࡀࡊࡉࡀࡃ ࡍࡀࡀࡌ ࡀࡕࡌࡉࡔࡍࡉࡋ ࡀࡉࡅࡉࡕࡀ ࡀࡉࡌ ࡍࡌࡅ ࡀࡓࡍࡅ ࡍࡌ

ࡀࡉࡌࡋࡀ ࡕࡅࡉࡓࡀࡁࡖ ࡊࡀࡋࡀࡌ 19 AD ࡇࡁࡉࡋࡈࡀࡂࡌࡅ ࡀࡉࡌࡉࡀࡒ; C ࡇࡁࡉࡋࡈࡀࡂࡌࡅ ࡀࡉࡌࡉࡉࡀࡒ; J ࡀࡉࡋࡈࡀࡂࡌ ࡀࡍࡉࡁࡅ ࡌࡉࡉࡀࡒࡅ ࡀࡍࡉࡁࡉࡁ ࡍࡅࡁࡋࡉࡈࡀࡂࡌ ࡌࡉࡉࡀࡒࡅ :ࡍࡅࡁࡋࡉࡈࡀࡂࡌ ࡍࡇࡁࡅ ࡌࡉࡉࡀࡒ 18 ࡕࡅࡉࡓࡉࡁࡖ :ࡕࡅࡉࡓࡀࡁࡖ 20 GI ࡀࡉࡓࡀࡃ ࡕࡅࡉࡓࡉࡁࡖ ࡊࡀࡋࡀࡌࡅ ࡀࡉࡌࡋࡀ ࡕࡅࡉࡓࡉࡁࡖ ࡊࡀࡋࡀࡌ; >H; J ࡀࡉࡓࡀࡃ ࡕࡅࡉࡓࡉࡁࡖ ࡊࡀࡋࡀࡌࡅ ࡀࡉࡌࡋࡀ ࡕࡅࡉࡓࡉࡁࡖ ࡊࡀࡋࡀࡌࡅ :ࡀࡉࡓࡀࡃ ࡕࡅࡉࡓࡀࡁࡖ ࡊࡀࡋࡀࡌࡅ >J :ࡍࡇࡁࡅ ࡌࡉࡉࡀࡒ ࡍࡇࡁ ࡔࡉࡐࡓࡀࡌࡅ 23–22 G ࡈࡉࡂࡋ :ࡈࡀࡂࡋ 22 G ࡈࡉࡂࡋ :ࡈࡀࡂࡋ | ACDG ࡇࡋࡌࡉࡎ; J ࡀࡉࡋࡌࡀࡎ :ࡇࡋࡌࡀࡎ 21 ACDG ࡇࡋࡌࡉࡎ; J ࡀࡉࡋࡌࡀࡎ :ࡇࡋࡌࡀࡎ | GI :ࡍࡀࡌࡅ | ACD ࡀࡉࡕࡍࡉࡖ; I ࡀࡉࡕࡍࡉࡖ :ࡀࡉࡕࡍࡉ 24 B ࡀࡉࡔࡉࡐࡓࡀࡌ :ࡀࡉࡔࡉࡐࡓࡀࡕࡉࡌ | G ࡀࡍࡉࡁࡅ :2ࡍࡇࡁࡅ | G ࡍࡅࡋࡔࡉࡐࡓࡀࡌࡅ :ࡍࡅࡋࡔࡉࡐࡓࡀࡌ 23 BG ࡍࡇࡁࡉࡁ; H ࡀࡍࡉࡁࡉࡁ :ࡍࡇࡁ 22 :ࡓࡀࡓࡀࡑࡈࡏࡅ 25 ACD ࡅࡄࡀࡌ ࡊࡀࡀࡄࡖ; I ࡅࡄࡀࡌ ࡊࡀࡀࡄࡖ ࡍࡀࡌ :ࡅࡄࡀࡌࡅ ࡊࡀࡀࡄ ࡍࡀࡌ | GH ࡀࡉࡋࡓࡀࡌࡍࡉ; I ࡀࡉࡋࡓࡀࡌࡍࡉࡖ; J ࡇࡋࡓࡀࡌࡍࡉ :ࡀࡉࡋࡓࡀࡌࡍࡉࡖ | J ࡍࡌࡅ I ࡍࡃࡂࡎࡍࡀ; J ࡍࡅࡂࡎࡍࡉ :ࡍࡅࡂࡎࡍࡀ 27 B ࡀࡌࡁ ࡋࡐࡀࡉࡕ; HJ ࡉࡀࡌࡁ ࡋࡐࡉࡉࡕ :ࡀࡉࡌࡁ ࡋࡐࡉࡉࡕ | H ࡀࡋࡅ :2ࡀࡋࡃࡅ | ACD ࡀࡉࡎࡌࡉࡕ; J ࡕࡀࡉࡎࡀࡌࡕ :ࡕࡀࡉࡎࡀࡌࡕ 26 ACD ࡍࡅࡁࡓࡀࡓࡀࡑࡈ :ࡍࡇࡓࡀࡒ | A ࡋࡀࡃࡀࡂࡉࡌ; C ࡋࡀࡃࡀࡂࡌ :ࡋࡀࡃࡂࡉࡌ 32 H ࡍࡀࡐࡊࡀࡀࡋࡅ ࡀࡉࡄࡑࡀࡀࡋ :ࡀࡉࡄࡑࡀࡀࡋࡅ ࡍࡀࡐࡊࡀࡀࡋ | AC ࡕࡀࡅࡄࡀ :ࡕࡀࡅࡄ 29 C ࡀࡕࡌࡔࡍࡉ :ࡀࡕࡌࡉࡔࡍࡉ 28 B ࡍࡅࡂࡎࡀ; ACD ࡀࡍࡉࡀࡁࡓࡅࡓ :ࡀࡉࡁࡓࡅࡓ 34 D ࡇࡉࡔࡉࡓࡁ; H ࡀࡔࡉࡓࡁ; I ࡀࡉࡔࡉࡓࡁ :ࡇࡔࡉࡓࡁ | BH ࡇࡑࡋࡀࡓࡕ :ࡇࡑࡋࡉࡓࡕ | GH ࡓࡀࡉࡀ ࡋࡉࡊࡋࡅ :ࡓࡀࡉࡀࡖ ࡀࡋࡉࡊࡋࡅ 33 H ࡍࡀࡓࡀࡒ ࡍࡍࡅࡉࡌࡓࡅ :ࡍࡍࡅࡉࡌࡓࡅ 39 J ࡀࡋࡉࡀࡄ :ࡀࡋࡉࡀࡄࡋ | J ࡔࡉࡊࡁࡉࡌࡋ :ࡔࡀࡊࡁࡉࡌࡋ | AC ࡀࡍࡃࡀࡂࡔࡀ :ࡀࡍࡃࡀࡂࡔ 38 ACD ࡀࡁࡀࡔࡌࡖ :ࡀࡁࡀࡔࡌࡅ | ACD ࡀࡉࡌࡉࡋࡔࡅࡕ :ࡀࡌࡉࡋࡔࡅࡕࡖ 35 D ࡀࡉࡅࡕࡉࡀ :ࡀࡉࡅࡉࡕࡀ 43 BGJ ࡀࡉࡅࡉࡕࡀ :ࡀࡉࡅࡕࡉࡀ 42 ACD ࡀࡒࡉࡆ ࡋࡏ; I ࡀࡒࡉࡆࡋࡏ :ࡀࡒࡉࡆࡋ 41 BD ࡀࡉࡅࡌࡉࡓࡅ; J ࡀࡉࡅࡉࡌࡉࡓࡅ :ࡀࡉࡅࡉࡌࡉࡓࡅ | HJ ࡀࡉࡅࡉࡕࡉࡀ :ࡀࡉࡅࡕࡉࡀ 40 I ࡊࡀࡔࡀࡄ C ࡀࡓࡂࡐࡀࡁࡀ :ࡀࡓࡂࡐࡀࡁ

20

25

30

35

40

Translation | 277

60:18 – 60:44

He began to slaughter his sons,

and his sons killed one another.

The king of the worlds beyond

and the king of the ages beyond,951

20 the king of the worlds beyond

assumed light’s crown;

He assumed light’s crown,

and took Truth in his right hand.

He took Truth in his right hand,

and began to instruct his sons.

He began to instruct his sons,

and his sons instructed one another.

‘Who will come, and who will tell me:

who and what were here,952

25 before the firmament stretched forth,

before the stars were formed within it,

before Earth condensed,953

before the condensation fell upon the waters,

before the sun and the moon

go about954 within this world,

how was the soul?’

30

‘When it was sitting in the vessel,955

the soul neither hungered nor thirsted.

When it was sitting in the vessel,

the soul had neither diseases nor infirmities.

When it was sitting in the vessel,

the soul had neither heat nor cold.

When it was sitting in the vessel,

its locks were pleated,

and wreaths of air were set upon its head. Its eyes were beams956 of light, 35 Its mouth was pure perfection,

gazing upon the place of the Mighty’s house. and praised the king of light’s place.’

From the day the evil one began to think,

wickedness grew within him.

He grew extremely angry,

and waged war against the light.

A messenger was sent,

to crush the strength of the rebels.

They brought the living waters,

and put them into the still waters.

40 They brought the shining light,

and put it into the gloomy darkness.

They brought the gentle breeze,

and put it into the blustering wind.

They brought the living fire,

and put it into the devouring flame.

They brought the soul, the pure mind,

and put it into the mortal body.

From fire and water,

a single firmament stretched forth.

951 952 953 954 955 956

Line 19 is missing from H. ACD “what was here.” ACD “before Earth condenses.” B “went about,” I “worship.” Or “in its vessel” in this and the following verses. It is not clear which is intended from the form of the word. Unclear.

‫‪278 | Text‬‬

‫‪45‬‬

‫‪50‬‬

‫‪55‬‬

‫‪60‬‬

‫ࡌࡍ ࡅࡍࡓࡀ ࡅࡌࡍ ࡌࡉࡀ‬ ‫ࡌࡍ ࡅࡍࡓࡀ ࡅࡌࡍ ࡌࡉࡀ‬ ‫ࡌࡍ ࡅࡍࡓࡀ ࡅࡌࡍ ࡌࡉࡀ‬ ‫ࡉࡍࡁࡑࡅࡉࡀ ࡋࡔࡂࡀࡃࡍࡀ ‖‬ ‫ࡒࡓࡀࡁࡇ ࡁࡀࡊࡋࡅࡆࡀ ࡁࡂࡀࡅࡇ‬ ‫ࡋࡒࡀࡋࡇ ࡖࡔࡂࡀࡃࡍࡀ‬ ‫ࡀࡃࡀࡌ ࡏࡕࡀࡓ ࡖࡔࡀࡉࡊࡁ‬ ‫ࡀࡕࡀ ࡁࡔࡋࡀࡌ ࡔࡂࡀࡃࡍࡀ‬ ‫ࡄࡀࡆࡉࡍ ࡍࡀࡑࡁ ࡄࡉࡉࡀ ࡉࡀࡒࡉࡓࡉࡀ‬ ‫ࡄࡀࡆࡉࡍ ࡕࡓࡀࡋࡑࡉࡀ ࡅࡊࡓࡎࡉࡀ‬ ‫ࡌࡀࡋࡉࡋ ࡔࡂࡀࡃࡍࡀ‬ ‫ࡔࡀࡉࡐࡓ ࡕࡓࡉࡑ ࡅࡊࡓࡎࡉࡀࡊ ࡀࡃࡀࡌ‬ ‫ࡅࡊࡋࡄࡅࡍ ࡁࡈࡀࡁ ࡏࡃࡉࡓࡊࡅࡊ‬ ‫ࡏࡕࡉࡕ ࡅࡉࡀࡓࡐࡉࡔࡀࡊ ࡀࡃࡀࡌ‬ ‫ࡅࡑࡕ ࡅࡔࡅࡌࡀ ࡅࡏࡕࡀࡓࡐࡀࡔ‬ ‫ࡀࡃࡀࡌ ࡔࡅࡌࡀ ࡅࡄࡀࡉࡌࡀࡍ‬ ‫ࡀࡃࡀࡌ ࡎࡍࡉࡁ ࡅࡊࡔࡈࡀ‬ ‫ࡀࡃࡀࡌ ࡎࡀࡊ ࡅࡎࡋࡉࡒ‬ ‫ࡅࡑࡌ ࡅࡏࡕࡀࡓࡐࡀࡔ ࡔࡀࡋࡌࡀࡉࡍࡀ‬

‫ࡀࡓࡒࡀ ࡁࡎࡀࡃࡀࡇࡍ ࡌࡎࡅࡍ‬ ‫ࡉࡐࡓࡉࡀ ࡅࡏࡌࡁࡉࡀ ࡅࡏࡋࡀࡉࡍࡀ ࡄࡅࡍ‬ ‫ࡀࡃࡀࡌ ࡖࡀࡐࡂࡓࡉࡀ ࡏࡕࡉࡂࡁࡉࡋ‬ ‫ࡅࡋࡃࡀࡍࡁ ࡃࡀࡓࡉࡀ ࡔࡀࡃࡓࡅࡉࡀ‬ ‫ࡖࡌࡀࡓࡂࡅࡔ ࡀࡋࡌࡀ‬ ‫ࡀࡃࡀࡌ ࡖࡔࡀࡉࡊࡁ ࡏࡕࡀࡓ‬ ‫ࡀࡋࡀࡍࡇࡐ ࡖࡔࡂࡀࡃࡍࡀ ࡍࡀࡐࡒ‬ ‫ࡔࡋࡉࡄࡀ ࡖࡄࡉࡉࡀ ࡌࡍ ࡁࡉࡕ ࡀࡁ ࡀࡕࡀ‬ ‫ࡅࡔࡀࡉࡐࡓࡉࡀ ࡁࡀࡕࡓࡀࡉࡄࡅࡍ‬ ‫ࡅࡃࡌࡅࡕࡀࡉ ࡖࡄࡔࡅࡀࡊ ࡁࡌࡀࡋࡉࡀ ࡉࡀࡕࡁࡀ‬ ‫ࡅࡋࡀࡃࡀࡌ ࡖࡀࡐࡂࡓࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡅࡃࡌࡅࡕࡀࡊ ࡄࡀࡀࡊ ࡁࡌࡀࡋࡉࡀ ࡉࡀࡕࡁࡀ‬ ‫ࡅࡋࡃࡉࡋࡉࡀ ࡉࡍࡁࡑࡅࡍ ࡅࡔࡀࡃࡓࡅࡍ ࡏࡋࡀࡊ‬ ‫ࡅࡏࡀࡐࡓࡒࡀࡊ ࡌࡉࡇࡍ ࡖࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ‬ ‫ࡅࡎࡀࡒ ࡁࡆࡀࡅࡊࡕࡀ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡔࡅࡌࡀ ࡅࡄࡀࡉࡌࡀࡍ ࡌࡍ ࡀࡁࡀࡕࡓࡀࡊ‬ ‫ࡈࡅࡁࡇ ࡋࡌࡀࡍ ࡖࡎࡍࡉࡁ ࡅࡊࡔࡈࡀ ࡌࡍ ࡀࡁࡀࡕࡓࡀࡊ‬ ‫ࡈࡅࡁࡇ ‖ ࡋࡌࡀࡍ ࡖࡉࡍࡎࡀࡒ ࡌࡍ ࡀࡁࡀࡕࡓࡀࡊ‬ ‫ࡅࡎࡀࡒ ࡁࡆࡀࡅࡊ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬

‫]‪[228‬‬

‫]‪[229‬‬

‫ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫‪65‬‬

‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡌࡀࡍ ࡉࡍࡕࡉࡀ ࡅࡌࡀࡍ ࡉࡍࡌࡀࡓࡋࡉࡀ‬ ‫ࡌࡀࡍ ࡉࡍࡕࡉࡀ ࡅࡌࡀࡍ ࡉࡍࡌࡀࡓࡋࡉࡀ‬ ‫ࡌࡀࡍ ࡕࡐࡀࡋࡇ ࡁࡀࡁࡀ ࡋࡓࡐࡀࡔ ࡆࡉࡅࡀ‬ ‫ࡌࡀࡍ ࡌࡉࡎࡉࡇ ࡋࡀࡓࡒࡀ‬

‫ࡌࡀࡍ ࡀࡍࡅࡃࡀࡍ ࡅࡌࡀࡍ ࡀࡍࡉࡐࡓࡔࡀࡍ‬ ‫ࡅࡌࡀࡍ ࡓࡊࡀࡋࡇ ࡉࡊࡇࡐ ࡕࡓࡉࡍ‬ ‫ࡅࡂࡍࡀࡃࡁࡇ ࡓࡒࡉࡄࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬

‫‪ࡋࡏࡅ; I ࡁࡍࡀࡃࡋࡏࡅ :ࡁࡍࡀࡃࡋࡅ | ACD ࡀࡍࡃࡀࡂࡔࡀࡋ :ࡀࡍࡃࡀࡂࡔࡋ 48 B ࡀࡉࡓࡂࡐࡀ :ࡀࡉࡓࡂࡐࡀࡖ 47 D ࡀࡉࡍࡁࡏࡅ :ࡀࡉࡁࡌࡏࡅ 46 ACDI ࡍࡀࡀࡃࡀࡎࡁ; BGJ ࡀࡍࡉࡀࡃࡀࡎࡁ :ࡍࡇࡀࡃࡀࡎࡁ 45‬‬ ‫ࡃࡀࡍࡁ ‪G ࡁࡊࡉࡔࡖ :ࡁࡊࡉࡀࡔࡖ | I ࡀࡍࡃࡀࡂࡔࡖ ࡇࡋࡀࡒࡋ; J ࡀࡍࡃࡀࡂࡔࡋ :ࡀࡍࡃࡀࡂࡔࡖ ࡇࡋࡀࡒࡋ 50 B ࡔࡅࡂࡓࡀࡌ :ࡔࡅࡂࡓࡀࡌࡖ | J ࡀࡉࡅࡀࡂࡁ :ࡇࡅࡀࡂࡁ 49 H ࡀࡉࡌࡋࡀ :ࡀࡉࡓࡀࡃ | ACD‬‬ ‫;ࡔࡀࡉࡊࡁ ‪ACD ࡌࡀࡋࡔࡉࡁ :ࡌࡀࡋࡔࡁ 52 CH ࡀࡍࡃࡀࡂࡔࡀࡖ :ࡀࡍࡃࡀࡂࡔࡖ | GJ ࡀࡐࡉࡍࡀࡋࡀ :ࡐࡇࡍࡀࡋࡀ | CJ ࡓࡉࡕࡏ :ࡓࡀࡕࡏ | >H :ࡓࡀࡕࡏ ࡌࡀࡃࡀ 51 CJ ࡓࡉࡕࡏ :ࡓࡀࡕࡏ | B‬‬ ‫ࡔࡂࡀࡃࡍࡀ‪ࡀࡉࡑࡋࡉࡓࡕ :ࡀࡉࡑࡋࡀࡓࡕ | ACD ࡍࡉࡆࡉࡀࡄ; I ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 54 H ࡀࡉࡓࡐࡉࡔࡅ :ࡀࡉࡓࡐࡉࡀࡔࡅ | J ࡀࡉࡁࡑࡀࡍ :ࡁࡑࡀࡍ 53 ACD ࡍࡌࡖ; I ࡍࡌࡖ :ࡍࡌ | AC ࡀࡍࡃࡀࡂࡔࡀ :‬‬ ‫‪BGH ࡅࡁࡀࡈࡁ :ࡁࡀࡈࡁ 57 J ࡀࡉࡁࡕࡀࡉ :ࡀࡁࡕࡀࡉ | C ࡊࡀࡄ :ࡊࡀࡀࡄ 56 J ࡀࡉࡋࡓࡀࡌࡍࡉࡖ :ࡇࡋࡓࡀࡌࡍࡉࡖ | H ࡀࡉࡓࡂࡐࡀ; J ࡇࡓࡂࡐࡀ :ࡀࡉࡓࡂࡐࡀࡖ 55 HJ ࡀࡕࡅࡌࡃࡅ :ࡉࡀࡕࡅࡌࡃࡅ | BCG‬‬ ‫‪ࡀࡌࡅࡔ :ࡀࡌࡅࡔࡖ 60 AC ࡒࡀࡎ :ࡒࡀࡎࡅ | J ࡔࡉࡐࡓࡉࡕࡏࡅ :ࡔࡀࡐࡓࡀࡕࡏࡅ 59 ACD ࡊࡀࡔࡓࡐࡉࡏ; H ࡊࡀࡔࡉࡐࡓࡀࡖ; J ࡊࡀࡔࡉࡐࡓࡀࡉࡏࡅ :ࡊࡀࡔࡉࡐࡓࡀࡉࡅ | I ࡕࡉࡕࡏ; >J :ࡕࡉࡕࡏ 58‬‬ ‫‪:ࡀࡍࡉࡀࡌࡋࡀࡔ | J ࡔࡉࡐࡓࡉࡕࡏࡅ :ࡔࡀࡐࡓࡀࡕࡏࡅ 63 >J :ࡊࡀࡓࡕࡀࡁࡀ ࡍࡌ ࡒࡀࡎࡍࡉࡖ ࡍࡀࡌࡋ ࡇࡁࡅࡈ ࡒࡉࡋࡎࡅ ࡊࡀࡎ ࡌࡀࡃࡀ 62 >B; H ࡁࡉࡎࡍࡀࡖ :ࡁࡉࡍࡎࡖ | J ࡀࡉࡁࡅࡈ :ࡇࡁࡅࡈ 61 ACD‬‬ ‫ࡔࡀࡋࡌࡀࡀࡍ ‪ࡍࡌࡅ :2ࡍࡀࡌࡅ | GHJ ࡍࡀࡌࡅ; I ࡍࡀࡌ :2ࡍࡀࡌ | AJ ࡀࡉࡋࡓࡀࡌࡍࡉࡖ; H ࡇࡋࡓࡀࡌࡍࡉ :ࡀࡉࡋࡓࡀࡌࡍࡉ | J ࡍࡌࡅ :1ࡍࡀࡌࡅ 1 ACDI ࡀࡕࡊࡅࡀࡆࡁ :ࡊࡅࡀࡆࡁ | I ࡒࡀࡎࡅ; >J :ࡒࡀࡎࡅ | J‬‬ ‫‪:ࡍࡀࡌࡅ | H ࡇࡋࡀࡐࡕ ࡀࡐࡕ ࡍࡅࡀࡌ; J ࡀࡉࡋࡀࡐࡕ ࡍࡅࡀࡌ :ࡇࡋࡀࡐࡕ ࡍࡀࡌ 3 BGJ ࡀࡉࡋࡓࡀࡌࡍࡉࡖ :ࡀࡉࡋࡓࡀࡌࡍࡉ | G ࡀࡉࡕࡍࡉࡖ :ࡀࡉࡕࡍࡉ 2 BG ࡍࡀࡔࡓࡐࡉࡍࡉࡖ; D ࡍࡀࡔࡓࡐࡉࡍࡉ :ࡍࡀࡔࡓࡐࡉࡍࡀ | J‬‬ ‫ࡌࡀࡍ ‪J ࡀࡉࡋࡀࡊࡓ :ࡇࡋࡀࡊࡓ | ACD‬‬

Translation | 279

60:45 – 61:4

45 From fire and water,

50

From fire and water,

there came fruits, vines, and trees.

From fire and water,

there was formed Adam in the flesh.

They baptized the messenger,

and sent him to the end of the ages.958

He called a proclamation out

into the world’s chaos.

Adam, the sleeper, awoke

to the messenger’s voice;

Adam, the sleeper, awoke

and went out to the messenger’s side.

‘Come in peace, messenger,

Life’s emissary, who came from my father’s house!

How did the precious

and beautiful Life plant after them?

How did they prepare the throne for me,

and will my dark form sit here in sorrow?’

55 The messenger spoke

60

they made Earth solid upon its foundation.957

and said to Adam in the flesh, saying:

‘The thrones that they prepared for you are fair,

but your form will sit here in sorrow.

All will remember you for good,

and they took pleasure in me and sent me to you.

I have come959 and I shall instruct you, Adam,

and I shall save you from this world.

If you take heed, listen, and learn,

then you will successfully rise up to light’s place.’

Adam listened and became faithful;

blessed is he who listens and believes after you.

Adam made a pact;

blessed is he who makes a pact after you.

Adam anticipated and rose up;

blessed is he who rises up after you.”960

Take heed, listen, and learn, perfect ones,

and rise up961 to light’s place in triumph.

And Life is praised!

65 In the name of the Great Life,

61. “Who will come forth, and who will tell me?

may the sublime light be magnified! Who will let me know, and who will instruct me?

Who will come forth, and who will tell me? Who opened the splendid Euphrates’ floodgates,

and who excavated its two banks?

Who formed the earth,

and stretched out the firmament completely?962

957 958 959 960 961 962

Based on the variant from D. Possibly “a foundation” as suggested by the variant in BGJ. H “worlds.” IJ are missing “I have come;” I has been emended to include it. Line 62 is missing from J. IJ are missing “and rise.” I has been emended to include it. Literally “from head to head.”

‫‪280 | Text‬‬

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‫‪25‬‬

‫ࡌࡀࡍ ࡂࡍࡀࡃࡁࡇ ࡃࡓࡀࡁࡔࡉࡀ ࡖࡆࡉࡅࡀ‬ ‫ࡌࡀࡍ ࡁࡑࡀ ࡁࡌࡀࡁࡑࡅࡕࡀ ࡄࡀࡉࡕࡀ‬ ‫ࡌࡀࡍ ࡆࡓࡀࡁࡇ ࡆࡉࡓࡀ‬ ‫ࡌࡀࡅࡍ ࡔࡀࡊࡁࡍࡇ ࡔࡉࡊࡀࡍࡕࡀ‬ ‫ࡌࡀࡍ ࡒࡓࡀࡁࡇ ࡁࡒࡀࡋࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡌࡀࡍ ࡔࡊࡀࡓࡁࡇ ࡉࡊࡔࡓࡀ‬ ‫ࡌࡀࡍ ࡕࡓࡀࡁࡑࡇ ࡃࡀࡅࡋࡀ‬ ‫ࡌࡀࡍ ࡂࡉࡁࡉࡇ ࡋࡌࡀࡍࡕ ࡓࡁࡉࡀ‬ ‫ࡌࡉࡃࡀ ࡉࡀࡃࡉࡀ ࡄࡉࡉࡀ‬ ‫ࡌࡉࡃࡀ ࡉࡀࡃࡉࡀ ࡄࡉࡉࡀ‬ ‫ࡖࡉࡀࡅࡀࡓ ࡕࡐࡀࡋࡇ ࡅࡐࡌࡀ ࡋࡓࡐࡀࡔ ࡆࡉࡅࡀ‬ ‫ࡕࡐࡀࡄࡉࡋ ࡌࡉࡎࡉࡇ ࡋࡀࡓࡒࡀ ࡖࡕࡉࡁࡉࡋ‬ ‫ࡁࡉࡄࡓࡀࡌ ࡂࡍࡀࡃࡁࡇ ࡃࡓࡀࡁࡔࡉࡀ ࡖࡆࡉࡅࡀ‬ ‫ࡔࡉࡋࡌࡀࡉ ࡁࡑࡀ ࡌࡀࡁࡑࡅࡕࡀ ࡄࡀࡉࡕࡀ‬ ‫ࡀࡃࡀࡌ ࡆࡓࡀ ࡆࡉࡓࡀ‬ ‫ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ ࡔࡀࡊࡁࡍࡇ ࡔࡉࡊࡀࡍࡕࡀ‬ ‫ࡄࡉࡁࡉࡋ ࡒࡓࡀ ࡁࡒࡀࡋࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡉࡅࡀࡊࡔࡀࡓ ࡔࡊࡀࡓࡁࡇ ࡉࡊࡔࡓࡀ‬ ‫ࡄࡀࡉࡀࡔࡅࡌ ࡕࡓࡀࡁࡑࡇ ࡃࡀࡅࡋࡀ‬ ‫ࡁࡓ ࡄࡉࡉࡀ ࡂࡉࡁࡉࡇ ࡋࡌࡀࡍࡕ ࡓࡁࡉࡀ‬

‫ࡅࡀࡄࡍࡀࡓ ࡏࡅࡕࡓࡉࡀ ࡁࡔࡉࡊࡀࡍࡕࡅࡍ‬ ‫ࡅࡌࡀࡍ ࡓࡔࡀࡌ ࡁࡃࡀࡉࡊࡀ ࡓࡅࡔࡅࡌࡀ‬ ‫ࡅࡌࡀࡍ ࡄࡅࡀ ࡁࡂࡀࡅࡇ ࡀࡍࡈࡓࡀ‬ ‫ࡅࡁࡀࡉࡍࡍ ࡁࡀࡍࡁࡇ ࡌࡀࡔࡊࡉࡍࡀ‬ ‫ࡅࡀࡄࡍࡀࡓ ࡋࡓࡁࡀ ࡄࡉࡋࡊࡀ‬ ‫ࡅࡂࡉࡈࡓࡇ ࡋࡕࡀࡂࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬ ‫ࡅࡏࡕࡉࡒࡓࡉࡀ ‖ ࡁࡂࡀࡅࡇ ࡀࡎࡉࡀ‬ ‫ࡅࡀࡎࡒࡇ ࡁࡆࡀࡅࡊࡕࡀ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡄࡉࡉࡀ ࡉࡀࡃࡉࡀ ࡅࡋࡀࡌࡔࡀࡉࡋࡉࡀ‬

‫]‪[230‬‬

‫ࡉࡅࡔࡀࡌࡉࡍ ࡓࡊࡀࡋࡇ ࡉࡊࡇࡐ ࡕࡓࡉࡍ‬ ‫ࡅࡂࡍࡀࡃࡁࡇ ࡓࡒࡉࡄࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬ ‫ࡅࡀࡄࡍࡀࡓ ࡏࡅࡕࡓࡉࡀ ࡁࡔࡉࡊࡀࡍࡕࡅࡍ‬ ‫ࡅࡉࡍࡃࡁࡀࡉ ࡓࡔࡀࡌ ࡁࡃࡀࡉࡊࡀ ࡓࡅࡔࡅࡌࡀ‬ ‫ࡅࡔࡉࡕࡉࡋ ࡄࡅࡀ ࡁࡂࡀࡅࡇ ࡀࡍࡈࡓࡀ‬ ‫ࡅࡁࡀࡉࡍࡍ ࡁࡀࡍࡁࡇ ࡌࡀࡔࡊࡉࡍࡀ‬ ‫ࡅࡀࡄࡍࡀࡓ ࡋࡓࡁࡀ ࡄࡉࡋࡊࡀ‬ ‫ࡅࡂࡉࡈࡓࡇ ࡋࡕࡀࡂࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬ ‫ࡅࡏࡕࡉࡒࡓࡉࡀ ࡁࡂࡀࡅࡇ ࡀࡎࡉࡀ‬ ‫ࡅࡀࡎࡒࡇ ࡁࡆࡀࡅࡊ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬

‫ࡅࡆࡀࡉࡊࡀ ‖ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬ ‫ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡗ ࡋࡀࡄࡅࡀࡕ ࡕࡉࡁࡉࡋ‬ ‫ࡗ ࡖࡋࡀࡏࡕࡌࡉࡎࡉࡀࡕ‬ ‫ࡅـࡗ ࡌࡉࡀ ࡎࡉࡀࡅࡉࡀ‬

‫ࡅࡋࡀࡏࡕࡉࡒࡓࡉࡀ ࡀࡋࡌࡀ‬ ‫ࡅࡋࡀࡏࡕࡒࡉࡓࡉࡀࡕ ࡌࡎࡅࡕࡀ‬ ‫ࡄࡅࡍ ࡀࡎࡂࡉࡀ ࡀࡕࡀ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ‬

‫]‪[231‬‬

‫‪C ࡌࡀࡔࡓࡀ; H ࡌࡉࡔࡓ :ࡌࡀࡔࡓ | H ࡀࡁࡑࡉ :ࡀࡑࡁ 6 BGHJ ࡓࡀࡍࡄࡅ; I ࡓࡀࡍࡄࡀࡅ :ࡓࡀࡍࡄࡀࡅ | ACD ࡀࡔࡁࡀࡓࡃ :ࡀࡉࡔࡁࡀࡓࡃ | B ࡇࡁࡃࡀࡂࡍࡀ :ࡇࡁࡃࡀࡍࡂ | >J :ࡍࡀࡌ 5‬‬

‫‪:ࡀࡍࡉࡊࡔࡀࡌ | B ࡀࡍࡕࡊࡉࡔ ࡇࡁࡍࡅࡊࡀࡔ; I ࡀࡕࡀࡍࡊࡉࡔ ࡇࡍࡁࡊࡀࡔ; J ࡀࡍࡕࡊࡉࡔ ࡇࡍࡁࡊࡉࡔ :ࡀࡕࡍࡀࡊࡉࡔ ࡇࡍࡁࡊࡀࡔ | H ࡍࡀࡌ :ࡍࡅࡀࡌ 8 H ࡍࡀࡌ :ࡍࡀࡌࡅ | H ࡀࡉࡁࡀࡓࡆ; J ࡇࡁࡉࡓࡆ :ࡇࡁࡀࡓࡆ 7‬‬ ‫ࡁࡉࡉࡍࡀࡉࡍࡀ ࡌࡀࡔࡊࡉࡍࡀ ‪:ࡀࡓࡔࡊࡉ 10 ACDH ࡀࡓࡅࡍࡄࡀࡅ; J ࡀࡓࡀࡍࡄࡀࡅ :ࡓࡀࡍࡄࡀࡅ | ACD ࡀࡋࡀࡒ ࡀࡓࡒ :ࡀࡋࡀࡒࡁ ࡇࡁࡀࡓࡒ | I ࡍࡀࡌ :ࡍࡀࡌ 9 BGH ࡀࡍࡉࡊࡔࡀࡌࡅ ࡍࡀࡀࡍࡉࡉࡁ; I‬‬

‫ࡉࡊࡔࡓࡉࡀ ‪:ࡀࡉࡋࡉࡀࡔࡌࡀࡋࡅ 13 GHJ ࡊࡅࡀࡆࡁ :ࡀࡕࡊࡅࡀࡆࡁ | H ࡇࡁࡓ :ࡀࡉࡁࡓ | ACD ࡖ ࡀࡕࡍࡀࡌࡋ :ࡕࡍࡀࡌࡋ 12 C ࡇࡑࡁࡀࡓࡕࡀ :ࡇࡑࡁࡀࡓࡕ 11 J ࡀࡂࡀࡕ ࡋࡏ :ࡀࡂࡀࡕࡋ | ACD‬‬

‫ࡅࡋࡀࡌࡔࡀࡉࡉࡋࡉࡀ ‪:ࡇࡋࡀࡊࡓ | BGH ࡔࡀࡐࡓ ࡋࡏ; F fragment 4 begins here :ࡔࡀࡐࡓࡋ | J ࡌࡐࡅ :ࡀࡌࡐࡅ | D ࡀࡐࡕ; J ࡀࡉࡋࡀࡐࡕ :ࡇࡋࡀࡐࡕ 15 B ࡀࡉࡋࡉࡉࡀࡔࡌࡀࡋࡅ; G ࡀࡉࡋࡉࡅࡀࡔࡌࡀࡋࡅ; I‬‬ ‫ࡓࡊࡀࡋࡉࡀ ‪C ࡀࡓࡀࡆ :ࡀࡓࡆ 19 ACGH ࡀࡕࡅࡑࡁࡀࡌ; I ࡀࡕࡅࡑࡁࡀࡌࡁ :ࡀࡕࡅࡑࡁࡀࡌ 18 C ࡍࡅࡕࡍࡀࡊࡉࡔࡀࡁ :ࡍࡅࡕࡍࡀࡊࡉࡔࡁ | AC ࡇࡁࡃࡀࡍࡂࡀ; J ࡀࡉࡁࡃࡀࡍࡂ :ࡇࡁࡃࡀࡍࡂ 17 G ࡇࡊࡋࡀࡊࡓ; I‬‬

‫ࡆࡉࡓࡀ‪G ࡀࡓࡀࡍࡄࡀࡅ :ࡓࡀࡍࡄࡀࡅ | ACD ࡀࡋࡀࡒ :ࡀࡋࡀࡒࡁ 21 H ࡇࡁࡍࡉࡁ :ࡇࡁࡍࡀࡁ | ACD ࡍࡍࡀࡀࡁࡅ; F ࡍࡍࡉࡀࡁ :ࡍࡍࡉࡀࡁࡅ | BFG ࡀࡍࡕࡊࡉࡔ; J ࡀࡕࡀࡍࡊࡉࡔ :ࡀࡕࡍࡀࡊࡉࡔ 20 B ࡀࡓࡉࡀࡆ :‬‬

‫;ࡅࡀࡄࡍࡀࡓࡁࡇ ‪:ࡀࡉࡉࡄ 25 AC ࡀࡕࡍࡀࡌࡋ; D ࡖ ࡀࡕࡍࡀࡌࡋ :ࡕࡍࡀࡌࡋ | H ࡀࡉࡉࡄࡓࡁ :ࡀࡉࡉࡄ ࡓࡁ 24 J ࡀࡉࡎࡀࡖ :ࡀࡉࡎࡀ 23 >ACD :ࡀࡓࡔࡊࡉ 22 >J :ࡀࡁࡓࡋ | ACDH ࡀࡓࡅࡍࡄࡀࡅ; BJ‬‬ ‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ‪:ࡀࡌࡋࡀ | ACDJ ࡕࡀࡅࡄࡀࡋࡖ :ࡕࡀࡅࡄࡀࡋ | H ࡀࡕࡅࡎࡌ ࡕࡀࡉࡓࡉࡒࡕࡏࡀࡋࡅ ࡗ :ࡀࡌࡋࡀ ࡀࡉࡓࡒࡉࡕࡏࡀࡋࡅ ࡋࡉࡁࡉࡕ ࡕࡀࡅࡄࡀࡋ ࡗ 1 F ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | G ࡀࡉࡉࡄࡅ; H‬‬

‫‪ࡅ :ࡗ 2 >ACD‬ـࡗ ‪ࡅ 3 ACD ࡕࡀࡉࡓࡉࡒࡕࡏࡀࡋ; H ࡕࡀࡉࡓࡀࡒࡕࡀࡋ; J ࡕࡀࡉࡓࡀࡒࡕࡏࡀࡋࡅ :ࡕࡀࡉࡓࡉࡒࡕࡏࡀࡋࡅ | >ACD; J ࡕࡀࡉࡎࡀࡌࡕࡀࡋࡅ :ࡕࡀࡉࡎࡉࡌࡕࡏࡀࡋࡖ | J‬ـࡗ‪:ࡀࡕࡀ | BFG ࡗ :‬‬ ‫ࡅࡀࡕࡀ ‪ACD‬‬

Translation | 281

61:5 – 62:3

5 Who stretched forth the bright banners,

10

and enlightened excellencies in their settlements?963

Who performed the living baptism,

and who made the mark of the pure sign?

Who sowed seed within it,

and who served as the watcher within it?

Who settled in it settlements,964

and who built within it tents?965

Who proclaimed Life’s call,

and brought light to the great palace?

Who achieved success with it,

and wove the wreaths from start to finish966?

Who set Aquarius within it,

and was called ‘the healer’ therein?

Who chose the Great’s portion,

and successfully brought it up to light’s place?”

“Life will surely know,

Life will know without asking!

Life will surely know, 15 Yawar opened a mouth for the splendid Euphrates,

and Yushamen excavated its two banks.

Ptahil formed Earth,

and stretched out the firmament completely.967

Behram stretched forth the bright banners,

and enlightened excellencies in their settlements.

Shelmey performed the living baptism,

and Nedbey made the mark of the pure sign.

Adam sowed the seed,

and Shitel served as the watcher within it.

20 Excellent Ennosh set within it settlements,968

and built within it tents.969

Hibel called forth with Life’s voice,

and brought light to the great palace.

Yukashar achieved success970 with it,

and wove the crown from start to finish.971

Heyya-Shom972 set Aquarius within it,

and was called ‘the healer’ therein.

Life’s Son chose the Great’s portion,

and successfully brought it up to light’s place.”

25 And Life triumphs,

and the man who went here triumphs!

In the name of the Great Life,

may the sublime light be magnified!

62. When Earth did not yet exist,

and the world had not been called into being,

When it had not yet condensed,

nor had that which is solid been called into being,

When the waters were still black,

Splendid Hibel went forth,

963 964 965 966 967 968 969 970 971 972

Based on the variant in ACD. BGHIJ have “the excellencies shined in their settlements.” I is emended to reflect ACD. BIJ “who settled a settlement in it?” Mandaean temples. BGHI have “buildings and tents;” in I “buildings” is understruck. Literally “from head to head.” Literally “from head to head.” BFGJ “a settlement.” J has been emended to “settlements.” Mandaean temples. Yukāšar kəšar-bi kešrā, a play on words in the original Mandaic. Literally “from head to head.” Literally “Shem is Living.”

282 | Text

ࡍࡅࡉࡌࡀࡒ ࡋࡉࡁࡉࡕࡋ ࡍࡅࡕࡀࡅ ࡀࡉࡑࡁࡏ ࡀࡉࡑࡁࡏࡁ ࡍࡍࡅࡉࡂࡋࡐࡀࡅ ࡀࡓࡉࡄࡉࡆ ࡇࡑࡓࡅࡏ ࡀࡋࡌ ࡍࡅࡋࡓࡀࡌࡍࡉࡖ ࡍࡅࡋࡕࡉࡋ ࡀࡉࡉࡐࡀ ࡀࡉࡉࡀࡔࡖ ࡀࡉࡓࡕࡅࡏ ࡀࡉࡅࡀࡄࡀࡋ ࡍࡇࡉࡌ ࡀࡒࡓࡀ ࡇࡋࡏ ࡀࡉࡅࡀࡉࡎ ࡀࡉࡌ ࡀࡉࡔࡁࡀࡉࡀࡋ ࡍࡅࡕࡉࡀࡓࡒࡖ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄ ࡍࡌ ࡌࡀࡃࡀࡖ ࡍࡇࡁ ࡍࡉࡅࡀࡄ ࡉࡀࡄ ‖ ࡀࡕࡍࡀࡊࡉࡔࡅ ࡀࡍࡉࡅࡁࡋࡉࡄ ࡍࡉࡅࡀࡄ ࡉࡀࡄ ࡌࡀࡃࡀࡋ ࡀࡍࡉࡀࡌࡎࡅࡁ ࡇࡋࡉࡅࡀࡄ ࡉࡀࡄ ࡌࡀࡃࡀࡋ ࡀࡉࡅࡀࡉࡎ ࡀࡉࡌ ࡍࡉࡋࡀࡄ ࡍࡌ ࡀࡔࡉࡔࡀࡒ ࡀࡎࡀ ࡋࡉࡕࡔࡉࡌ ࡍࡉࡆࡉࡀࡄ ࡍࡀࡂࡓࡀࡕࡔࡀ ࡀࡅࡓࡀࡌ

[232]

ࡀࡍࡉࡅࡓࡆࡀࡁࡅ ࡀࡍࡉࡀࡌࡉࡎࡅ ࡀࡍࡉࡅࡒࡓࡀࡉࡅ ࡀࡕࡉࡍࡀࡅࡀࡉ ࡀࡒࡓࡀ ࡀࡉࡅࡀࡄ ࡉࡀࡄ ࡀࡉࡓࡉࡒࡕࡉࡌ ࡍࡉࡆࡉࡀࡄ ࡋࡐࡉࡍࡀ ࡍࡉࡆࡉࡀࡄ ࡀࡒࡓࡀࡁ ࡀࡓࡉࡆࡀࡁࡅ ࡍࡇࡅࡃࡑࡅࡄࡍࡉ ࡍࡅࡄࡍࡉ ࡅࡄࡀࡌࡁࡅ ࡋࡊࡅࡍࡉࡅ ࡀࡉࡅࡀࡔࡍࡉ ࡌࡀࡃࡀ ࡀࡕࡄࡐࡉࡅ ࡐࡀࡒࡀࡆ ࡉࡀࡄ ࡀࡐࡋࡀࡔ ࡉࡀࡄ ࡀࡓࡅࡍࡄࡖ ࡀࡉࡋࡂࡓࡉࡂ ࡀࡉࡓࡉࡒࡕࡉࡌ ࡉࡀࡄ ࡐࡀࡃࡀࡂ ࡓࡐࡀࡑࡉࡅ ࡀࡄࡉࡒࡓ ࡀࡉࡅࡀࡄ ࡉࡀࡄ ࡀࡉࡅࡄࡉࡕ ࡌࡀࡃࡀࡋ ࡀࡕࡅࡑࡀࡅ

[233]

ࡀࡉࡑࡁࡁ :ࡀࡉࡑࡁࡏ ࡀࡉࡑࡁࡏࡁ

ࡓࡀࡉࡀࡅ ࡍࡅࡋࡄࡉࡔࡅ ࡋࡉࡕࡉࡔࡅ ࡀࡉࡌࡋ ࡍࡍࡅࡀࡔࡌࡅ ࡀࡑࡓࡉࡌ ࡀࡌࡓ ࡋࡉࡁࡉࡄ ࡍࡅࡋࡄࡉࡔ ࡌࡉࡉࡀࡒ ࡗ ࡀࡅࡉࡆ ࡓࡀࡉࡀ ࡋࡏࡅ ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄ ࡋࡏ ࡀࡉࡌࡉࡌࡕ ࡀࡉࡓࡕࡅࡏ ࡉࡀࡄࡀ ࡍࡅࡕࡉࡀࡕࡉࡀ ࡍࡅࡕࡍࡀࡀࡖ ࡀࡌࡋࡀ ࡍࡉࡆࡉࡀࡄ ࡓࡀࡓࡀࡑࡈࡉࡌࡀࡋ ࡍࡇࡉࡌ ࡀࡄࡉࡒࡓࡅ ࡍࡇࡉࡌ ࡀࡒࡓࡀ ࡀࡉࡓࡉࡒࡕࡉࡌࡀࡋࡅ ࡇࡅࡀࡆ ࡀࡅࡀࡄ ࡍࡉࡆࡉࡀࡄ ࡌࡀࡃࡀ ࡋࡏ ࡀࡐࡉࡒࡀࡆ ࡉࡀࡄࡅ ࡀࡉࡐࡋࡀࡔ ࡉࡀࡄ ࡀࡋࡉࡀࡄ ࡀࡉࡅࡀࡄ ࡉࡀࡄ ࡀࡍࡉࡀࡌࡎࡅࡁࡅ ࡀࡍࡉࡀࡄࡉࡓ ࡇࡁࡉࡌࡉࡀࡒ ࡉࡀࡄ {ࡀࡅࡀࡆ ࡇࡋࡉࡅࡀࡄ ࡉࡀࡄ} ࡀࡉࡋࡕࡉࡔࡉࡌ ࡍࡉࡆࡉࡀࡄࡖ ࡀࡍࡉࡀࡄࡉࡓࡅ ࡀࡅࡉࡆ ࡓࡉࡌࡀࡌࡒ ࡊࡀࡀࡄ ࡀࡉࡅࡀࡄ ࡍࡉࡆࡉࡀࡄ ࡀࡍࡉࡅࡒࡐࡉ ࡋࡀࡕࡔࡍࡉ ࡊࡀࡀࡄ ࡍࡉࡆࡉࡀࡄ ࡀࡉࡅࡀࡉࡎ ࡀࡉࡌ ࡍࡉࡋࡀࡄ ࡍࡌ ࡀࡉࡅࡀࡄ ࡍࡉࡆࡉࡀࡄ ࡍࡀࡀࡃࡐࡅࡅ ࡀࡉࡓࡅࡀࡕ ࡀࡍࡉࡔࡅࡏ ࡍࡉࡅࡀࡄࡅ ࡀࡒࡓࡀ ࡀࡁࡓࡊࡉࡉࡌ ࡉࡀࡄ ࡌࡀࡃࡀࡖ ࡍࡇࡁ ࡍࡉࡋࡆࡀ ࡉࡀࡄ ࡍࡇࡊࡅࡓࡐࡉࡍࡉ ‖ ࡅࡄࡀࡌࡁࡅ ࡀࡉࡕࡓࡀࡅࡉࡄ ࡀࡕࡀࡕ ࡀࡉࡅࡀࡄ ࡉࡀࡄ ࡀࡋࡃࡀࡉ ࡉࡀࡄ ࡍࡀࡈࡀࡁ ࡉࡀࡄ ࡋࡊࡅࡍࡉࡅ ࡇࡋࡍࡅࡉࡄࡈࡍࡉ ࡌࡀࡃࡀࡋࡅ ࡀࡉࡕࡓࡀࡅࡉࡄ ࡍࡀࡅࡀࡉ ࡀࡉࡓࡉࡒࡕࡉࡌ ࡉࡀࡄ

| ACD ࡍࡍࡅࡍࡉࡀࡔࡌࡅ; GH ࡍࡍࡅࡉࡔࡌࡅ :ࡍࡍࡅࡀࡔࡌࡅ 5 J ࡍࡅࡉࡌࡉࡒ :ࡍࡅࡉࡌࡀࡒ | BG ࡋࡉࡁࡉࡕ ࡋࡏ; I ࡋࡉࡁࡉࡕࡋࡏ :ࡋࡉࡁࡉࡕࡋ | ABCD ࡍࡅࡕࡀ :ࡍࡅࡕࡀࡅ 4

:ࡀࡉࡉࡐࡀ ࡀࡉࡉࡀࡔࡖ 8 ACD ࡓࡀࡅࡀࡉ ࡋࡏࡅ; I ࡓࡀࡉࡀࡋࡏࡅ; J ࡓࡀࡉࡀࡋࡅ :ࡓࡀࡉࡀ ࡋࡏࡅ | I ࡋࡉࡁࡉࡄ ࡋࡏ; J ࡋࡉࡁࡉࡄ :ࡋࡉࡁࡉࡄ ࡋࡏ 7 G ࡇࡑࡓࡏ :ࡇࡑࡓࡅࡏ 6 H ࡀࡉࡑࡓࡏ ࡀࡉࡑࡓࡏࡁ; J ࡀࡉࡑࡁࡅࡏ

AD ࡍࡅࡕࡉࡀࡕࡀ ࡍࡅࡕࡍࡀࡀࡖ; CGHJ ࡍࡅࡕࡉࡀࡕࡀࡖ; I ࡍࡅࡕࡉࡀࡕࡀ ࡍࡅࡕࡍࡀࡀࡖ :ࡍࡅࡕࡉࡀࡕࡉࡀ ࡍࡅࡕࡍࡀࡀࡖ | DI ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 9 ACDF ࡀࡉࡐࡀ ࡀࡉࡀࡔࡖ; GHIJ ࡀࡉࡉࡐࡀࡅ ࡀࡉࡉࡀࡔࡖ

I ࡉࡀࡄ :1ࡉࡀࡄ 14 ACD ࡍࡉࡐࡋࡀࡔ; J ࡇࡐࡋࡀࡔ :ࡀࡉࡐࡋࡀࡔ 13 J ࡀࡍࡉࡁ :ࡍࡇࡁ | BDJ ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 12 BD ࡀࡉࡓࡒࡉࡕࡉࡌࡀࡋࡅ :ࡀࡉࡓࡉࡒࡕࡉࡌࡀࡋࡅ 11 B ࡀࡉࡉࡓࡀࡉࡎ :ࡀࡉࡅࡀࡉࡎ 10

ࡀࡍࡉࡀࡄࡉࡓࡅ ࡀࡔࡉࡔࡀࡒ ࡀࡎࡀ 19–16 HJ ࡋࡀࡕࡔࡉࡌ :ࡋࡉࡕࡔࡉࡌ | BD ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 16 G ࡀࡉࡁࡉࡌࡉࡀࡒ :ࡇࡁࡉࡌࡉࡀࡒ 15 I ࡉࡀࡄ; >J :2ࡉࡀࡄ | >ACDJ :ࡀࡋࡉࡀࡄ | >BFGHJ; ࡀࡍࡉࡀࡄࡉࡓࡅ 17 AC ࡔࡉࡔࡀࡒ; I ࡀࡔࡉࡔࡀࡒ :ࡀࡔࡉࡔࡀࡒ 16 >J :ࡋࡀࡕࡔࡍࡉ ࡊࡀࡀࡄ ࡍࡉࡆࡉࡀࡄ ࡀࡅࡉࡆ ࡓࡉࡌࡀࡌࡒ ࡊࡀࡀࡄ ࡀࡉࡅࡀࡄ ࡍࡉࡆࡉࡀࡄ ࡍࡀࡂࡓࡀࡕࡔࡀ ࡀࡅࡓࡀࡌ ࡀࡉࡋࡕࡉࡔࡉࡌ ࡍࡉࡆࡉࡀࡄࡖ H ࡍࡀࡅࡓࡀࡌ :ࡀࡅࡓࡀࡌ 17 >ACD :ࡍࡉࡆࡉࡀࡄ ࡍࡀࡂࡓࡀࡕࡔࡀ ࡀࡅࡓࡀࡌ ࡀࡉࡋࡕࡉࡔࡉࡌ 18–17 B ࡀࡉࡋࡉࡕࡉࡔࡉࡌ :ࡀࡉࡋࡕࡉࡔࡉࡌ | BF ࡍࡉࡆࡀࡄࡖ; I ࡍࡉࡆࡉࡀࡄࡖ :ࡍࡉࡆࡉࡀࡄࡖ | >H :ࡍࡉࡆࡉࡀࡄࡖ ACD ࡍࡉࡆࡉࡀࡄ ࡀࡅࡉࡆ ࡓࡉࡌࡀࡌࡒ ࡊࡀࡀࡄ ࡍࡉࡆࡉࡀࡄ ࡀࡅࡉࡆ ࡓࡉࡌࡀࡌࡒ ࡊࡀࡀࡄ; I ࡍࡉࡆࡉࡀࡄ ࡀࡅࡉࡆ ࡓࡉࡌࡀࡌࡀࡒ ࡊࡀࡀࡄ :ࡍࡉࡆࡉࡀࡄ ࡀࡅࡉࡆ ࡓࡉࡌࡀࡌࡒ ࡊࡀࡀࡄ 19–18 B ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 18 I ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡉࡀࡄ 20 ACHI ࡀࡍࡉࡀࡌࡀࡎࡅ :ࡀࡍࡉࡀࡌࡉࡎࡅ | H ࡀࡍࡉࡅࡒࡓࡀࡅ :ࡀࡍࡉࡅࡒࡓࡀࡉࡅ | BD ࡀࡍࡉࡅࡃࡒࡐࡉ :ࡀࡍࡉࡅࡒࡐࡉ | D ࡋࡉࡕࡔࡍࡉ :ࡋࡀࡕࡔࡍࡉ | B ࡍࡉࡆࡀࡄ; >H :ࡍࡉࡆࡉࡀࡄ 19 G ࡍࡉࡅࡀࡄ :ࡍࡉࡅࡀࡄࡅ 21 AC ࡕࡍࡀࡅࡀࡉࡖ; B ࡕࡉࡉࡍࡀࡅࡉࡖ; D ࡕࡍࡀࡅࡀࡉ; FGH ࡀࡕࡉࡍࡀࡅࡀࡉࡖ; I ࡀࡕࡉࡍࡀࡅࡀࡉࡖ; J ࡀࡕࡉࡍࡀࡅࡀࡉࡖ :ࡀࡕࡉࡍࡀࡅࡀࡉ | I ࡉࡀࡄ :ࡉࡀࡄ | F ࡗ :ࡍࡌ | BD ࡍࡉࡆࡀࡄ; B ࡀࡉࡓࡒࡉࡌ; F ࡀࡉࡓࡒࡉࡕࡉࡌ :ࡀࡉࡓࡉࡒࡕࡉࡌ | BFGJ ࡍࡉࡆࡀࡄ; I ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡉࡀࡄ | FGHJ ࡍࡀࡀࡐࡃࡅ :ࡍࡀࡀࡃࡐࡅࡅ | AD ࡀࡍࡉࡉࡔ; B ࡀࡍࡉࡀࡔࡅࡏ; C ࡀࡍࡉࡔ; H ࡀࡍࡉࡅࡔࡏ :ࡀࡍࡉࡔࡅࡏ H ࡍࡇࡅࡑࡃࡄࡍࡉ; I ࡍࡇࡅࡑࡃࡉࡄࡍࡉ; J ࡍࡅࡑࡃࡉࡄࡍࡉ :ࡍࡇࡅࡃࡑࡅࡄࡍࡉ | >BH :ࡍࡅࡄࡍࡉ | J ࡀࡍࡉࡁ :ࡍࡇࡁ 23 BFGJ ࡍࡉࡆࡀࡄ; I ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡉࡀࡄ | ACD ࡀࡁࡓࡊࡉࡉࡌࡅ :ࡀࡁࡓࡊࡉࡉࡌ ࡉࡀࡄ 22 :ࡀࡉࡕࡓࡀࡅࡉࡄ 25 ABCDH ࡌࡀࡃࡀࡖ :ࡌࡀࡃࡀ | B ࡍࡇࡊࡅࡓࡐࡀࡍࡉ; D ࡍࡊࡅࡓࡐࡉࡍࡉ; F [...]ࡐࡓࡍࡉ; J ࡍࡇࡊࡅࡓࡐࡅࡍࡉ :ࡍࡇࡊࡅࡓࡐࡉࡍࡉ 24 AD ࡍࡅࡑࡃࡉࡄࡍࡉࡅ; B ࡍࡇࡉࡃࡑࡉࡄࡍࡉ; C ࡍࡇࡅࡃࡑࡉࡍࡉࡅ; ࡀࡉࡓࡒࡉࡕࡉࡌ; I ࡀࡉࡋࡂࡓࡀࡂ ࡀࡉࡓࡉࡒࡕࡉࡌ; J ࡀࡉࡋࡂࡓࡀࡂ ࡀࡉࡓࡀࡒࡕࡉࡌ :ࡀࡉࡋࡂࡓࡉࡂ ࡀࡉࡓࡉࡒࡕࡉࡌ | J ࡀࡃࡋࡀࡉ :ࡀࡋࡃࡀࡉ 26 ACDH ࡀࡐࡉࡒࡀࡆ :ࡐࡀࡒࡀࡆ | ACDH ࡀࡉࡐࡋࡀࡔ :ࡀࡐࡋࡀࡔ | I ࡀࡉࡕࡓࡀࡅࡄ H ࡀࡉࡓࡒࡉࡕࡉࡌ :ࡀࡉࡓࡉࡒࡕࡉࡌ 28 B ࡓࡐࡀࡑࡀࡅ; J ࡓࡐࡉࡑࡉࡅ :ࡓࡐࡀࡑࡉࡅ | B ࡇࡋࡍࡅࡄࡈࡍࡉ :ࡇࡋࡍࡅࡉࡄࡈࡍࡉ 27 BH ࡀࡉࡋࡂࡓࡀࡂ

5

10

15

20

25

Translation | 283

62:4 – 62:28

and Shitel, Shehlon, and Ayar, 5 Hibel set a boundary and measured the water,

and they came to stand upon Earth. dividing it up inch by inch.973

As Shehlon stood,

his mind became filled with spite

against Splendid Hibel and Splendid Ayar,974

so he said to them,

“My brothers, you foolish excellencies,

you excellencies without polish or beauty,

this world to which you have brought me,

there will be for it no land out of it,

10 and out of it no firmament will be made up,

the black975 water will not dry up,

and no land will be called up,

from this world that you have called up.

How will Adam ever have Eve, his wife?

How will Adam’s children ever exist?

How will they sink and rise?

How will the shells976 and settlements exist?

How will he get his strength?

How will he get his sweet scents?

15 How will fragrant herbs and aromas

waft up to Adam from this black water?

{How will he ever find a wife?}

How will the elder myrtle be planted,

and all the other fragrant plants,

just as marjoram and tarragon are planted?977

How will Splendid Qamamir exist here? How will he plant978 here flowers, 20 How will they come from this black water?

vegetables, medicinal herbs, and seeds? How will there be a muddy land?

Studs, cattle, and the plow,

how will they be called into being?

How will the earth be plowed,

and how will the seed fall on the ground?

How will the Adam’s children go forth,

and with what will they reap it?

With what will they pound it,

and how will Adam make the morsel and eat it?

25 How will the white ewe come into being?

How will she go down and up?

How will she become pregnant and give birth?

How will the wheels of light be summoned,

and grind for Adam so that he may eat?

How will the firmament and the winged birds be?

How will the white dove be summoned,

and become Adam’s companion?”

973 974 975 976 977 978

Literally “fingers by fingers;” H “minds by minds.” ACD “Yawar.” B “stinking.” Literally “white (egg) shells.” Line 17b is missing from ACD. Lines 16b to 19a, from “be planted” to “will he plant here,” are missing from J.

284 | Text

[234]

[235]

ࡇࡋࡓࡀࡌࡀ ࡀࡕࡀ ࡋࡉࡄࡀࡐࡕ ࡀࡉࡂࡎࡀ ࡇࡋࡏ ࡌࡉࡍࡔࡍࡉ ࡓࡀࡉࡀࡅ ࡍࡀࡀࡋࡐࡉࡔࡀࡌ ࡍࡅࡋࡉࡅࡀࡔࡍࡉ ࡋࡉࡁࡉࡄࡅ ࡀࡉࡕࡉࡍࡀ ࡓࡅࡏ ࡍࡌ ࡀࡔࡅࡁࡋࡅ ࡀࡒࡃࡀࡓࡎࡋ ࡀࡉࡅࡃࡂࡍࡉࡍࡉ ࡇࡋࡓࡀࡌࡀࡅ ࡋࡉࡄࡀࡐࡕࡉࡋ ࡀࡉࡈࡂࡀࡋࡀࡋ ࡊࡀࡕࡅࡁࡀࡈ ࡀࡉࡉࡄ ࡀࡌࡋࡀ ࡀࡉࡓࡀࡒࡖ ࡀࡉࡓࡁࡅࡂ ࡍࡌࡅ ࡋࡐࡀࡍ ࡀࡉࡅࡀࡉࡎ ࡀࡉࡌࡁ ࡋࡉࡄࡀࡐࡕ ࡀࡉࡌࡋ ࡍࡀࡀࡋࡐࡉࡔࡀࡌ ࡋࡉࡕࡉࡔࡅ ࡋࡉࡁࡉࡄ ࡀࡐࡕ ࡇࡁࡀࡅࡄࡀࡋ ࡀࡉࡌ ࡍࡀࡆ ࡗ ࡕࡀࡅࡄ ࡀࡕࡔࡀࡁࡀࡉࡌ ࡍࡅࡋࡄࡉࡔ ࡌࡉࡉࡀࡒࡃࡀࡅ ࡃࡀࡍࡂ ࡀࡄࡉࡒࡓ ࡋࡉࡁࡉࡄ ࡀࡄࡌ ࡇࡁࡓࡀࡈࡂ ࡔࡍࡅࡀࡅ ࡍࡅࡄ ࡀࡉࡓࡀࡍࡂࡍࡀ ࡀࡋࡕࡊࡅࡅ ࡀࡓࡀࡄࡌ ࡇࡋࡅࡀࡔࡅ ࡍࡀࡃࡓࡀࡉࡋ ࡀࡉࡕࡀࡅ ࡋࡊࡀ ࡀࡉࡌࡅ ࡀࡋࡀࡉࡊࡀ ࡁࡉࡕࡅࡀࡅ ࡍࡅࡉࡋࡀ ࡀࡉࡌࡄࡀࡕ ࡀࡉࡌࡁ ࡗ ࡍࡍࡅࡉࡁࡓࡀ ࡀࡉࡌࡄࡀࡕ ࡀࡉࡌࡁ ࡗ ࡁࡀࡓࡀ ࡀࡓࡅࡍࡄࡀࡁ ࡊࡀࡅࡔࡄ ࡋࡉࡁࡉࡕࡋ ࡀࡉࡅࡁࡕࡅࡀࡅ ࡋࡉࡁࡉࡕࡁ ࡍࡅࡓࡃࡉࡄࡍࡉࡖ ࡀࡕࡀࡁࡓࡅࡔ ࡍࡉࡒࡀࡕࡍࡉࡅ ࡀࡉࡅࡀࡔࡍࡉࡖ

ࡍࡅࡋࡄࡉࡔ ࡓࡀࡌࡀ ࡍࡉࡆࡀࡄࡃ ࡀࡕࡅࡎࡌࡉࡋ ࡀࡉࡎࡌࡀࡉࡏ ࡍࡀࡀ ࡀࡉࡅࡀࡉࡎ ࡀࡉࡌࡋ ࡍࡍࡅࡐࡉࡓࡉࡂࡏ ࡍࡀࡀ ࡀࡒࡓࡀ ࡀࡉࡅࡀࡔࡏ ࡍࡀࡀ ࡋࡉࡕࡉࡔࡅ ࡋࡉࡁࡉࡄ ࡀࡆࡂࡅࡓ ࡀࡋࡌ ࡍࡅࡋࡄࡉࡔ ࡕࡍࡀࡀ ࡀࡔࡉࡁ ࡓࡁ ࡀࡔࡉࡁ ‖ ࡀࡉࡓࡕࡅࡏ ࡍࡌ ࡕࡍࡀࡀ ࡍࡀࡌ ࡍࡅࡋࡄࡉࡔ ࡓࡀࡌࡀ ࡍࡉࡆࡉࡀࡄ ࡗ ࡀࡉࡅࡀࡉࡎ ࡀࡉࡌ ࡐࡀࡓࡂࡅ ࡋࡉࡁࡉࡕࡖ ࡀࡒࡓࡀࡋ ࡐࡇࡓࡉࡂ ࡍࡅࡋࡉࡅࡀࡔ ࡐࡇࡍࡀࡂࡁ ࡀࡄࡌ ࡓࡀࡉࡀ ࡀࡍࡉࡅࡑࡈࡏ ࡀࡄࡌ ࡋࡉࡄࡀࡐࡕ ࡀࡉࡋࡂࡓࡀࡂ ࡀࡉࡅࡀࡔ ࡋࡉࡕࡉࡔ ࡀࡉࡂࡎࡀ ࡀࡉࡋࡀࡒ ࡋࡉࡁࡉࡄ ࡍࡅࡓࡄࡉࡁࡅ ࡍࡅࡓࡄࡉࡔࡅ ࡓࡉࡌࡎࡅࡉ ࡀࡍࡕࡐࡉࡎࡋ ࡀࡉࡅࡓࡈࡉࡂ ࡀࡉࡑࡓࡉࡌ ࡓࡁ ࡀࡉࡅࡀࡔ ࡋࡉࡁࡉࡄ ࡋࡉࡁࡉࡕࡖ ࡀࡒࡓࡀ ࡀࡉࡕࡅࡕࡀ ࡇࡓࡃࡄࡀࡅ ࡀࡉࡉࡄ ࡀࡉࡌ ࡀࡃࡔࡅ ࡀࡉࡉࡄ ࡀࡉࡌ ࡍࡊࡉࡀࡁࡅ ࡀࡉࡌࡄࡀࡕ ࡀࡉࡌࡁ ࡀࡉࡉࡄ ࡀࡉࡌ ‖ ࡍࡍࡅࡉࡁࡓࡀ ࡗ ࡍࡉࡌࡀࡔࡅࡉࡋ ࡀࡉࡅࡉࡕࡀ ࡇࡋࡓࡀࡌࡀࡅ ࡊࡍࡀࡁ ࡍࡀࡋࡀࡁࡄࡀ ࡀࡌࡋࡀ ࡍࡉࡆࡀࡄࡋ ࡍࡇࡅࡓࡅࡍࡀࡅ ࡁࡀࡎࡉࡕ ࡀࡕࡍࡀࡌ ࡕࡍࡀࡀࡖ

:ࡌࡉࡍࡔࡍࡉ | BGIJ ࡀࡕࡅࡎࡌࡋ :ࡀࡕࡅࡎࡌࡉࡋ | >J :ࡍࡀࡀ 30 >C :ࡀࡕࡀ | CF ࡋࡉࡄࡀࡐࡕࡀ :ࡋࡉࡄࡀࡐࡕ | AG ࡍࡉࡆࡉࡀࡄࡃ; C ࡍࡉࡆࡀࡄࡃࡀ; H ࡍࡉࡆࡀࡄࡖ; I ࡍࡉࡆࡀࡄࡃ; J ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄࡃ 29

:ࡍࡅࡋࡉࡅࡀࡔࡍࡉ | J ࡀࡉࡅࡀࡉࡎࡀ :ࡀࡉࡅࡀࡉࡎ | BG ࡍࡍࡅࡐࡉࡉࡓࡂࡀ; F [...]ࡓࡂࡀ; H ࡍࡍࡅࡐࡉࡉࡓࡂ; I ࡍࡍࡅࡐࡉࡓࡉࡂࡏ; J ࡍࡍࡅࡉࡓࡂࡀ :ࡍࡍࡅࡐࡉࡓࡉࡂࡏ | >J :ࡍࡀࡀ 31 GJ ࡌࡀࡍࡔࡍࡉ; H ࡌࡉࡔࡍࡀ

J ࡀࡉࡋࡓࡀࡌࡀࡅ :ࡇࡋࡓࡀࡌࡀࡅ | BHI ࡋࡉࡄࡀࡐࡕࡋ; J ࡋࡉࡄࡀࡐࡕ ࡋࡏ :ࡋࡉࡄࡀࡐࡕࡉࡋ 34 ACD ࡀࡒࡃࡀࡓࡎ ࡋࡏ; F ࡀࡒࡃࡀࡓࡃࡋ; I ࡀࡒࡃࡀࡓࡎࡋࡏ :ࡀࡒࡃࡀࡓࡎࡋ 33 AC ࡍࡅࡋࡅࡔࡍࡉ; D ࡍࡅࡋࡅࡀࡔࡍࡉ

:ࡍࡉࡆࡉࡀࡄ 37 FGHJ ࡀࡉࡌࡋࡀ :ࡀࡌࡋࡀ | BHI ࡕࡉࡓࡀࡒࡖ :ࡀࡉࡓࡀࡒࡖ 36 ACD ࡀࡉࡉࡄࡖ; I ࡀࡉࡉࡄࡖ :ࡀࡉࡉࡄ | >H :ࡓࡁ ࡀࡔࡉࡁ 35 ACDF ࡇࡋࡓࡀࡌࡀࡅ ࡈࡀࡁࡄ; I ࡇࡋࡓࡀࡌࡀࡅ ࡈࡀࡁࡄ;

J ࡀࡐࡉࡍࡀࡂࡁ :ࡐࡇࡍࡀࡂࡁ 40 GJ ࡀࡉࡌࡖ :ࡀࡉࡌ | >ACD :ࡋࡉࡁࡉࡕࡖ 39 I ࡋࡉࡁࡉࡄ :ࡋࡉࡁࡉࡄ | B ࡀࡉࡌࡁ; ADI ࡋࡉࡄࡀࡐࡕ :ࡀࡐࡕ | F ࡍࡌ :ࡀࡉࡌ | ACDI ࡐࡀࡓࡂ :ࡐࡀࡓࡂࡅ 38 BDI ࡍࡉࡆࡀࡄ

ACD ࡀࡄࡉࡒࡓࡀ :ࡀࡄࡉࡒࡓ | AD ࡀࡍࡉࡅࡑࡈࡏࡁ; C ࡍࡅࡑࡈࡏࡁ; J ࡍࡇࡅࡑࡈࡅࡏ :ࡀࡍࡉࡅࡑࡈࡏ 41 AC ࡀࡕࡀࡔࡀࡁࡀࡉࡌ :ࡀࡕࡔࡀࡁࡀࡉࡌ | BFHI ࡌࡉࡉࡀࡒࡃࡅ; J ࡌࡉࡉࡀࡒࡅ :ࡌࡉࡉࡀࡒࡃࡀࡅ ࡋࡏ :ࡀࡍࡕࡐࡉࡎࡋ | B ࡀࡉࡅࡓࡈࡀࡂ :ࡀࡉࡅࡓࡈࡉࡂ 45 ACD ࡍࡉࡋࡀࡄ ࡍࡅࡓࡄࡉࡁࡅ :ࡍࡅࡓࡄࡉࡁࡅ | GHI ࡍࡅࡓࡄࡉࡆࡅ; >J :ࡍࡅࡓࡄࡉࡔࡅ 44 J ࡀࡋࡀࡒ :ࡀࡉࡋࡀࡒ 43 ACD ࡋࡉࡕࡉࡔࡅ :ࡋࡉࡕࡉࡔ 42 BDJ ࡇࡓࡉࡃࡄࡀࡅ; H ࡀࡉࡓࡃࡄࡀࡅ :ࡇࡓࡃࡄࡀࡅ 47 H ࡀࡕࡀࡅ :ࡀࡉࡕࡀࡅ 46 ABCD ࡀࡕࡋࡊࡅࡅ; I ࡀࡋࡕࡅࡊࡅ :ࡀࡋࡕࡊࡅࡅ | B ࡇࡋࡉࡅࡀࡔࡅ; F ࡇࡋࡅࡀࡔ :ࡇࡋࡅࡀࡔࡅ | I ࡀࡍࡕࡐࡉࡎࡋ ࡋࡏ; J ࡀࡕࡍࡀࡐࡉࡎ ࡀࡉࡌࡁ ࡀࡉࡉࡄ ࡀࡉࡌ ࡍࡍࡅࡉࡁࡓࡀ ࡗ ࡍࡍࡅࡉࡁࡓࡀ 50–49 BGH ࡍࡅࡉࡁࡉࡓࡀ; I ࡍࡅࡉࡁࡉࡓࡀ :ࡍࡍࡅࡉࡁࡓࡀ 49 CGHJ ࡍࡉࡋࡀ :ࡍࡅࡉࡋࡀ | GJ ࡊࡇ :ࡗ | >B :ࡀࡉࡉࡄ 48 F ࡇࡕࡅࡕࡀ :ࡀࡉࡕࡅࡕࡀ J ࡍࡉࡁࡓࡀ :ࡁࡀࡓࡀ | ACDF ࡀࡓࡅࡍࡄࡁ :ࡀࡓࡅࡍࡄࡀࡁ | B ࡍࡅࡉࡁࡉࡓࡀ; I ࡍࡅࡉࡁࡉࡓࡀ :ࡍࡍࡅࡉࡁࡓࡀ | >G; H ࡍࡅࡉࡁࡉࡓࡀ ࡀࡉࡌࡄࡀࡕ ࡀࡉࡌࡁ ࡗ ࡀࡉࡉࡄ ࡀࡉࡌ :ࡍࡍࡅࡉࡁࡓࡀ ࡗ 50 >J :ࡀࡉࡌࡄࡀࡕ ࡍࡇࡅࡍࡃࡍࡀࡅ; J ࡍࡇࡍࡅࡓࡍࡉࡅ :ࡍࡇࡅࡓࡅࡍࡀࡅ 54 ACD ࡍࡅࡓࡃࡉࡄࡍࡀࡖ; I ࡍࡅࡓࡃࡉࡄࡍࡉࡖ; J ࡍࡅࡓࡃࡉࡄࡖ :ࡍࡅࡓࡃࡉࡄࡍࡉࡖ | J ࡍࡀࡁ :ࡊࡍࡀࡁ 53 ACDF ࡋࡉࡁࡉࡕ ࡋࡏ; I ࡋࡉࡁࡉࡕࡋࡏ :ࡋࡉࡁࡉࡕࡋ 51 J ࡁࡉࡎࡉࡕ :ࡁࡀࡎࡉࡕ | J ࡀࡕࡍࡀࡌࡅ :ࡀࡕࡍࡀࡌ 55 J ࡀࡉࡅࡔࡍࡉࡖ :ࡀࡉࡅࡀࡔࡍࡉࡖ | >J :ࡍࡉࡆࡀࡄࡋ | H

30

35

40

45

50

55

Translation | 285

62:29 – 62:55

As Shehlon said this,979 30 “I will form that which is solid,

and Ayar will breath upon it;

I will flush out the black water,

and Hibel will make a drain for it.

I will create Earth,

he will bring a garment from Ur,

Hibel and Shitel

will stretch out the canopy.”

Shehlon became full of wrath

against Ptahil and said to him,980

35 “You are a wicked son of a bastard,

40

Ptahil stepped forward and said to him,

Life will not accept your offering.981

Who are you among excellencies

and men, to call the world into being?”982

As Shehlon said so,983

Ptahil plunged into the black water,

and the black waters flooded out.984

Shitel and Hibel985 opened a drain for the water.

They made its floods into Earth’s land

as if the water were not there.

Ayar buffeted it with his wings,

and as Shehlon stood, it became dry ground.

Ptahil pounded in the columns,

Hibel stretched out the firmament,

Shitel made its spheres,

and Ennosh joined the bow986 to it.

Hibel moved swiftly on, Yusmir, Shehrun,987 and Behron 45 They framed the ship,

50

were the carpenters, and made for it a bow and stern.

Hibel made its neighbor,

he brought it to the Jordan,

and turned it around under Earth.

He set up a measure, measured the water,

and poured the living water,

as it entered still waters,

and the living water wept,

as it mixed with still waters.

Just as living water mixed with still water,988

darkness mixed with light.

They brought Yushamen,

set him on Earth,

and said to him, “Give us your children,

so they may orbit Earth,

and bring light to989 this world

we are making, and we will establish families,

55 from which you may take your share.”

979 AGJ “so.” 980 ACDF “he attacked Ptahil and said to him.” 981 ACD “whose offering Life will not accept.” 982 BI “that you call the world into being,” FGJ “to call worlds” or “a world into being,” H “that you call worlds” or “a world into being.” 983 BDI “this.” 984 B “into the water.” 985 AD “Ptahil, Shitel and Hibel,” I “Ptahil, Shitel” emended to “Ptahil, Shitel, and Hibel.” 986 In place of məhā, read məharrā. 987 GHI “Zehrun,” and missing from J. 988 In lines 49b and 50a, the text from “still waters” to “still water” is missing from J. 989 H “shake”

‫‪286 | Text‬‬

‫‪60‬‬

‫‪65‬‬

‫‪70‬‬

‫ࡀࡕࡉࡅࡉࡀ ࡋࡔࡀࡌࡉࡔ ࡅࡆࡉࡄࡓࡅࡍ‬ ‫ࡎࡀࡃࡓࡏࡉࡋ ࡅࡀࡉࡕࡉࡅࡍࡍ‬ ‫ࡀࡀࡍࡕࡅࡍ ࡄࡅࡍ ࡌࡀࡃࡀࡍࡄࡀ‬ ‫ࡗ ࡀࡊࡎࡉࡍ ࡀࡀࡍࡕ ࡎࡉࡍ‬ ‫ࡖࡋࡀࡎࡀࡋࡉࡒ ࡕࡉࡂࡓࡀ ࡖࡀࡓࡒࡀ‬ ‫ࡅࡌࡉࡔࡕࡀࡋࡈࡉࡀ ࡋࡀࡃࡀࡌ ࡅࡆࡀࡅࡇ‬ ‫ࡒࡀࡁࡉࡋ ࡔࡀࡌࡉࡔ ࡁࡏࡅࡌࡀࡌࡀ‬ ‫ࡀࡕࡅࡉࡀ ࡏࡋ ࡋࡉࡁࡀࡕ ࡓࡀࡁࡕࡉࡀ‬ ‫ࡅࡋࡉࡍࡓࡉࡂ ࡓࡁࡀ‬ ‫ࡅࡀࡕࡉࡅࡉࡀ ࡋࡄࡀࡅࡀ ࡈࡑࡀࡓࡕࡉࡀ‬ ‫ࡅࡔࡀࡅࡉࡀ ‖ ࡌࡒࡀࡁࡋࡀࡀࡍ ࡖࡕࡉࡁࡉࡋ‬ ‫ࡒࡀࡁࡋࡅࡉࡀ ࡁࡇࡍ ࡖࡉࡅࡔࡀࡌࡉࡍ‬ ‫ࡄࡀࡉࡆࡀࡊ ࡋࡀࡁࡑࡅ ࡁࡇࡍ ࡖࡉࡅࡔࡀࡌࡉࡍ‬ ‫ࡄࡀࡃ ࡄࡀࡃ ࡁࡒࡀࡁࡀࡋࡕࡀ ࡒࡀࡁࡋࡅࡉࡀ‬

‫ࡅࡀࡕࡉࡅࡉࡀ ࡋࡎࡉࡍ ࡓࡁࡀ‬ ‫ࡅࡀࡒࡌࡅࡅࡍࡍ ࡋࡉࡀࡓࡃࡀࡍ ࡅࡀࡌࡀࡓࡋࡅࡍ‬ ‫ࡁࡏࡅࡌࡀࡌࡀ ࡁࡕࡉࡁࡉࡋ‬ ‫ࡀࡍࡃ ࡉࡍࡄࡅࡉࡀ ࡁࡋࡉࡋࡉࡀ‬ ‫ࡅࡕࡉࡂࡓࡀ ࡖࡏࡔࡅࡌࡉࡀ‬ ‫ࡅࡎࡉࡍ ࡒࡀࡁࡋࡅࡉࡀ ࡁࡋࡉࡋࡉࡀ‬ ‫ࡅࡏࡋ ࡁࡉࡋ ࡓࡁࡀ ࡅࡋࡉࡊࡅࡀࡍ ࡓࡁࡀ‬ ‫ࡅࡔࡀࡅࡋࡇ ࡎࡉࡐࡕࡍࡀ‬ ‫ࡅࡌࡀࡍࡕࡀ ࡉࡀࡄࡁࡅࡋࡇ‬ ‫]‪[236‬‬

‫ࡕࡌࡀࡀࡍࡍ ࡔࡉࡍࡀ‬ ‫ࡀࡕࡅࡅࡍࡍ ࡋࡔࡉࡁࡉࡀࡄࡉࡀ‬

‫ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫ࡒࡀࡋࡀ ࡌࡍ ࡌࡓࡅࡌࡀ ࡒࡓࡀࡋࡀࡍ‬ ‫ࡔࡀࡃࡀࡓࡋࡀࡍ ࡌࡀࡀࡍ‬ ‫ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ ࡌࡀࡀࡍ‬ ‫ࡅࡏࡋ ࡉࡀࡃࡉࡀ ࡖࡉࡀࡃࡅࡉࡀ ࡋࡌࡀࡀࡍ‬ ‫ࡍࡀࡐࡑ ࡋࡁࡅࡔ ࡄࡉࡅࡀࡓࡀ‬ ‫ࡕࡓࡀࡑ ࡁࡓࡉࡔࡀࡉࡄࡅࡍ‬ ‫ࡀࡊࡁࡔࡉࡀ ࡅࡎࡀࡂࡃࡉࡀ ࡒࡅࡃࡀࡌࡇ‬ ‫ࡀࡌࡓࡉࡋࡇ‬

‫ࡁࡄࡀࡓ ࡌࡀࡀࡍ‬ ‫ࡌࡉࡇࡍ ࡖࡃࡀࡅࡓࡀ ࡕࡀࡒࡀࡍ‬ ‫ࡋࡉࡀࡃࡇ ࡅࡋࡎࡀࡁࡓࡉࡀ‬ ‫ࡍࡀࡐࡑ ࡄࡉࡅࡀࡓࡀ ࡋࡁࡅࡔ‬ ‫ࡅࡕࡓࡀࡑ ࡋࡊࡉࡋࡉࡀ ࡓࡀࡅࡆࡉࡀ‬ ‫ࡅࡀࡋࡀࡍࡇࡐ ࡖࡌࡀࡀࡍ ࡀࡍࡒࡐࡉࡀ‬ ‫ࡅࡌࡀࡄࡕࡉࡀ ࡒࡅࡌࡕࡀࡉࡄࡅࡍ‬

‫‪:ࡍࡍࡅࡉࡕࡉࡀࡅ | A ࡋࡏࡓࡍࡃࡀࡎ; BD ࡋࡉࡏࡓࡍࡃࡀࡎ; C ࡋࡉࡉࡓࡍࡃࡀࡎ; I ࡋࡉࡏࡓࡃࡀࡎ; J ࡋࡉࡏࡉࡓࡀࡎ :ࡋࡉࡏࡓࡃࡀࡎ 57 ACD ࡀࡉࡅࡁࡕࡅࡀࡅ; B ࡀࡉࡅࡕࡀࡅ :ࡀࡉࡅࡉࡕࡀࡅ | J ࡍࡉࡌࡀࡔࡅࡉࡋ :ࡔࡉࡌࡀࡔࡋ 56‬‬

‫ࡅࡀࡉࡕࡅࡅࡍࡍ ‪ࡋࡉࡁࡉࡕࡁ :ࡋࡉࡁࡉࡕࡁ ࡀࡌࡀࡌࡅࡏࡁ | ACD ࡍࡅࡕࡀ :ࡍࡅࡕࡍࡀࡀ 58 J ࡍࡅࡋࡍࡀࡓࡀࡌࡀࡅ :ࡍࡅࡋࡓࡀࡌࡀࡅ | ABCD ࡍࡍࡅࡉࡌࡒࡀࡅ; I ࡍࡍࡅࡅࡌࡒࡀࡅ :ࡍࡍࡅࡅࡌࡒࡀࡅ | GJ‬‬ ‫ࡁࡏࡅࡌࡀࡌࡀ ࡁࡕࡉࡁࡉࡋ ‪ࡅ :ࡗ 59 ACD ࡀࡌࡀࡌࡅࡏࡁ ࡋࡉࡁࡉࡕࡁ; I‬ـࡗ ‪ABCD ࡒࡉࡋࡀࡎࡀࡋ; H ࡒࡉࡋࡀࡎࡖ :ࡒࡉࡋࡀࡎࡀࡋࡖ 60 I ࡃࡍࡀ ࡍࡉࡎ; >J :ࡃࡍࡀ ࡍࡉࡎ | I ࡍࡉࡎࡊࡀ; J ࡍࡉࡎ :ࡍࡉࡎࡊࡀ | CI‬‬

‫ࡖࡀࡓࡒࡀ ࡅࡕࡉࡂࡓࡀ ࡖࡏࡔࡅࡌࡉࡀ‪:ࡌࡀࡃࡀࡋ ࡀࡉࡈࡋࡀࡕࡔࡉࡌࡅ 61 B ࡀࡉࡌࡅࡔ; FGH ࡀࡉࡌࡅࡔࡖ ࡀࡓࡂࡉࡕࡅ ࡀࡒࡓࡀࡖ; I ࡀࡉࡌࡅࡔࡏࡖ ࡀࡓࡂࡉࡕࡅ ࡀࡒࡓࡀࡖ; J ࡀࡌࡅࡔ ࡀࡓࡂࡉࡕ ࡀࡒࡓࡀࡖ :‬‬

‫ࡅࡌࡉࡔࡕࡀࡋࡈࡉࡀ ࡎࡀࡄࡓࡉࡀ ‪J ࡀࡉࡅࡉࡕࡀࡅ :ࡀࡉࡅࡕࡀ 63 J ࡋࡉࡁࡀࡒ :ࡀࡉࡅࡋࡁࡀࡒ | ACDI ࡋࡉࡁࡀࡒࡅ :ࡋࡉࡁࡀࡒ 62 ACD ࡌࡀࡃࡀ ࡋࡏ; I ࡌࡀࡃࡀࡋࡏ :ࡌࡀࡃࡀࡋ | ACD ࡀࡉࡓࡄࡀࡎ ࡀࡉࡈࡋࡀࡕࡔࡉࡌࡅ; I‬‬

‫;ࡀࡕࡉࡀ ‪:ࡇࡋࡅࡀࡔࡅ | ACD ࡂࡉࡓࡍࡉ ࡋࡏࡅ; I ࡂࡉࡓࡍࡉࡋࡏࡅ :ࡂࡉࡓࡍࡉࡋࡅ 64 >F :2ࡀࡁࡓ | ACD ࡍࡀࡅࡊࡉ ࡋࡏࡅ; I ࡍࡀࡅࡊࡉࡋࡏࡅ :ࡍࡀࡅࡊࡉࡋࡅ | H ࡋࡉࡁࡋࡅ :ࡋࡉࡁ ࡋࡏࡅ | >ACD :ࡋࡏ | BFGH‬‬ ‫ࡅࡔࡅࡋࡇ ‪B ࡇࡋࡅࡁࡄࡏ; D ࡇࡋࡉࡁࡄࡀࡉ; J ࡀࡉࡋࡅࡁࡄࡀࡉ :ࡇࡋࡅࡁࡄࡀࡉ | H ࡇࡕࡓࡀࡑࡈ; J ࡀࡉࡕࡓࡀࡑࡈࡏ :ࡀࡉࡕࡓࡀࡑࡈ | GH ࡅࡉࡕࡀࡅ :ࡀࡉࡅࡉࡕࡀࡅ 65 J ࡀࡍࡕࡐࡉࡎࡅ :ࡀࡍࡕࡐࡉࡎ | I ࡇࡋࡅࡀࡔࡅ; J‬‬

‫;ࡉࡀࡄࡀࡁࡉࡋࡇ ‪| H ࡊࡀࡆࡉࡀࡄࡅ :ࡊࡀࡆࡉࡀࡄ 68 J ࡍࡉࡌࡀࡔࡅࡉ :ࡍࡉࡌࡀࡔࡅࡉࡖ | J ࡀࡍࡉࡁ :ࡍࡇࡁ 67 ACDI ࡀࡉࡅࡉࡅࡀࡔࡅ :ࡀࡉࡅࡀࡔࡅ 66 AC‬‬

‫ࡋࡀࡁࡑࡅ ࡁࡇࡍ ࡖࡉࡅࡔࡀࡌࡉࡍ‪ࡍࡇࡁ ࡅࡑࡁࡀࡋ :‬‬

‫ࡉࡅࡔࡀࡌࡉࡍ ‪ACD ࡃࡀࡄ ࡃࡀࡄ ࡋࡊࡅ; I ࡃࡀࡄ ࡃࡀࡄ ࡋࡊࡅ :ࡃࡀࡄ ࡃࡀࡄ 69 ACD ࡀࡉࡄࡀࡉࡁࡉࡔ ࡋࡏ; I ࡀࡉࡄࡀࡉࡁࡉࡔࡋࡏ :ࡀࡉࡄࡀࡉࡁࡉࡔࡋ | B ࡍࡍࡅࡉࡕࡀ :ࡍࡍࡅࡅࡕࡀ | ACD ࡍࡉࡌࡀࡔࡅࡉ; J‬‬

‫‪:ࡍࡀࡀࡌ 3 ACD ࡍࡀࡋࡓࡀࡃࡀࡔ ࡍࡀࡀࡌ; I ࡍࡀࡋࡓࡀࡃࡀࡔ ࡍࡀࡀࡌ :ࡍࡀࡀࡌ | B ࡍࡅࡋࡓࡀࡃࡀࡔ; J ࡀࡉࡋࡓࡀࡃࡀࡔ :ࡍࡀࡋࡓࡀࡃࡀࡔ 2 J ࡍࡅࡋࡀࡓࡒ :ࡍࡀࡋࡀࡓࡒ 1 H ࡍࡉࡁࡀࡔࡌ :ࡍࡉࡁࡀࡔࡌࡅ 70‬‬ ‫ࡌࡉࡀࡍ ‪:ࡑࡐࡀࡍ | BFG ࡀࡉࡅࡃࡀࡖ; I ࡀࡉࡅࡃࡀࡉࡖ :ࡀࡉࡅࡃࡀࡉࡖ | I ࡀࡉࡃࡀࡉࡋࡏࡅ; J ࡀࡉࡃࡀࡉࡋࡅ :ࡀࡉࡃࡀࡉ ࡋࡏࡅ 4 ACD ࡇࡓࡁࡀࡎࡋࡅ; I ࡀࡉࡓࡁࡀࡎࡋࡏࡅ :ࡀࡉࡓࡁࡀࡎࡋࡅ | H ࡀࡉࡃࡀࡉࡋ :ࡇࡃࡀࡉࡋ | J‬‬

‫ࡖࡍࡉࡐࡑ ‪J ࡑࡉࡓࡕࡅ :ࡑࡀࡓࡕࡅ 5 >B; FG ࡀࡓࡀࡅࡉࡄ ࡔࡅࡁࡋ ࡑࡐࡉࡍ ࡔࡅࡁࡋ; J ࡀࡓࡀࡅࡉࡄ ࡔࡅࡁࡋ ࡑࡐࡉࡍ ࡔࡁࡋ :ࡀࡓࡀࡅࡉࡄ ࡔࡅࡁࡋ ࡑࡐࡀࡍ ࡔࡅࡁࡋ 5–4 B ࡀࡓࡀࡅࡅࡄ :ࡀࡓࡀࡅࡉࡄ | J‬‬

‫;ࡅࡕࡓࡅࡑ ‪:ࡀࡉࡕࡄࡀࡌࡅ | J ࡀࡉࡌࡀࡃࡅࡒ :ࡇࡌࡀࡃࡅࡒ 7 H ࡐࡇࡍࡀࡋࡅ; J ࡀࡐࡉࡍࡀࡋࡀ :ࡐࡇࡍࡀࡋࡀࡅ | ACD ࡑࡅࡓࡕ; J ࡑࡉࡓࡕࡅ :ࡑࡀࡓࡕ 6 G ࡀࡉࡆࡅࡀࡓ ࡋࡉࡊࡋ :ࡀࡉࡆࡅࡀࡓ ࡀࡉࡋࡉࡊࡋ | ACD‬‬ ‫ࡅࡌࡀࡄࡕࡀ ‪J ࡀࡉࡋࡉࡓࡌࡀ :ࡇࡋࡉࡓࡌࡀ 8 J‬‬

Translation | 287

62:56 – 63:8

They brought the sun990 and Zehrun,

and they brought the great moon.

They put them in order991 and brought them,

set them on the Jordan, and told them:

“You will be a light source,

by day on Earth,

and when you are concealed, you, moon

will be a light source in the night,

60 so that neither a terrestrial war

nor a celestial war will arise,

and they will have power992 over Adam and his wife.” They received the sun by day

and the moon they received by night.

They brought forth the great Venus,

the great Jupiter, the great Saturn,

and the great Mars,

and they made him a ship.

65 They brought Little Eve,

gave her a share,

and they made993 Earth’s successor. They appointed Yushamen’s sons

for eighty years,

then Yushamen’s sons didn’t want it,

and they brought them to the planets.

Each of them received a share. 70

And Life is praised!

63. A voice from on high cried out to us.994

It chose Intellect.

It sent Intellect to us,995

from the everlasting abode.

Intellect goes forth and comes

to those who know him and believe in him,

and those who know his acquaintances. 5 their white garments they shook

off,996

They shook off their white garments, and adjusted splendid wreaths.

They set them on their heads,

and went out towards the Intellect.

They knelt down and bowed before him,

and stretched out their bodies.

They say to him,

990 J “Yushamen.” 991 Unclear. All manuscripts have a name here (ABCD “Sandreil,” FGH “Sadreil,” and IJ “Sariel”), but all variants of this name are unique to this line. Perhaps emend Sadreil to sadarlon ‘they put them in order.’ 992 ACD “demons will have power.” Perhaps emend meštalṭi ‘they will have power’ to tištallaṭ ‘you will have power.’ 993 ACDI “they made him.” 994 J “to them.” 995 B “to them,” J “to me.” 996 Line 5a is missing from B.

‫‪288 | Text‬‬

‫‪10‬‬

‫‪15‬‬

‫‪20‬‬

‫ࡌࡀࡍ ࡎࡉࡃࡍࡉࡓࡀࡊࡊ‬ ‫ࡌࡀࡍ ࡀࡍࡁࡑࡀࡊ ࡖࡉࡍࡁࡑࡀࡊ‬ ‫ࡌࡀࡋࡉࡋ ࡌࡀࡀࡍ ࡉࡍࡄࡀ‬ ‫ࡀࡀࡍ ࡔࡀࡓࡔࡀࡉ ࡌࡍ ࡄࡉࡉࡀ‬ ‫ࡂࡅࡁࡓࡉࡀ ࡖࡒࡉࡓࡉࡅࡉࡀ ࡋࡉࡋࡁࡅࡔࡉࡀ‬ ‫ࡁࡀࡍࡉ ࡌࡉࡒࡓࡀ ࡒࡓࡅࡍ‬ ‫ࡈࡅࡁࡇ ࡖࡉࡍࡔࡌࡀ ࡔࡅࡕࡀࡉ‬ ‫ࡖࡔࡅࡕࡀ ࡖࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡔࡀࡌࡀ‬ ‫ࡖࡔࡅࡕࡀ ࡖࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡋࡀࡔࡀࡌࡀ‬ ‫ࡅࡄࡀࡅࡉࡀ ࡌࡃࡅࡓࡕࡇ‬ ‫ࡖࡀࡀࡍ ࡄࡀࡅࡉࡀࡍ ࡏࡋࡇ ࡎࡀࡄࡃࡀ‬ ‫ࡒࡓࡉࡋࡇ ࡁࡏࡅࡃࡇࡍ ࡅࡋࡀࡔࡌࡀ‬ ‫ࡄࡀࡅࡉࡕࡇ ࡁࡀࡉࡇࡍ ࡅࡋࡀࡄࡆࡀ‬

‫ࡌࡍ ࡔࡀࡓࡔࡀࡊ ࡅࡎࡉࡃࡍࡉࡓࡀࡊࡊ‬ ‫ࡅࡋࡄࡉࡅࡍࡍ ࡉࡀࡃࡀࡉ ࡖࡉࡍࡌࡀࡓࡋࡅࡍ‬ ‫ࡅࡎࡉࡃࡍࡉࡓࡀࡊࡉ ࡌࡍ ࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡌࡀࡀࡍ ࡌࡍ ‖ ࡃࡀࡅࡓࡀ ࡕࡀࡒࡀࡍ‬ ‫ࡅࡏࡕࡉࡁ ࡏࡋ ࡉࡅࡓࡉࡀ ࡋࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ‬ ‫ࡅࡀࡍࡎࡂࡉࡀ ࡁࡃࡉࡓࡀࡊࡉ‬ ‫ࡄࡀࡆࡉࡋࡅࡍ ࡋࡄࡉࡉࡀ ࡓࡅࡓࡁࡉࡀ‬ ‫ࡀࡍࡉࡐࡋ ࡁࡅࡍࡓࡀ ࡖࡉࡀࡒࡃࡀ‬ ‫ࡀࡋࡌࡀ ࡋࡉࡅࡌࡀ ࡓࡁࡀ ࡖࡃࡉࡀࡍ‬ ‫ࡄࡅࡉࡕ ࡀࡊࡋࡅࡆࡀ ࡖࡒࡓࡉࡋࡇ‬ ‫ࡒࡓࡉࡋࡇ ࡅࡋࡀࡔࡌࡀ ࡁࡏࡅࡃࡇࡍ‬ ‫ࡄࡀࡅࡉࡕࡇ ࡅࡋࡀࡄࡆࡀ ࡁࡀࡉࡇࡍ‬

‫]‪[237‬‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡋࡄࡀࡆࡉࡍ ࡀࡋࡌࡀ ࡀࡎࡂࡉࡕ‬ ‫ࡉࡍࡅࡑࡁࡕࡀ ࡖࡄࡉࡉࡀ ࡋࡌࡉࡍࡀࡑࡁ‬ ‫ࡀࡕࡉࡅࡉࡀ ࡌࡍ ࡄࡉࡉࡀ‬ ‫ࡀࡉࡕࡅࡍ ࡌࡉࡀ ࡄࡉࡉࡀ‬ ‫ࡋࡌࡉࡁࡉࡀ ࡁࡅࡕࡀ ࡖࡓࡁࡉࡀ‬ ‫ࡋࡌࡉࡔࡕࡀࡋ ࡅࡌࡀࡔࡒࡉࡅࡍࡍ ࡌࡉࡀ ࡄࡉࡉࡀ‬ ‫ࡅࡌࡀࡋࡀࡋࡀ ࡖࡄࡉࡉࡀ ࡀࡌࡀࡓࡋࡉࡀ‬ ‫ࡌࡀࡋࡉࡐࡀࡍࡋࡅࡍ ࡕࡅࡔࡁࡉࡄࡕࡀ‬

‫ࡋࡌࡉࡍࡀࡑࡁ ࡖࡄࡉࡉࡀ ࡉࡍࡅࡑࡁࡕࡀ‬ ‫ࡅࡋࡌࡉࡂࡍࡀࡃ ࡉࡀࡓࡃࡀࡍ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬ ‫ࡖࡌࡍ ࡄࡉࡉࡀ ࡄࡅࡍ‬ ‫ࡋࡌࡉࡕࡓࡀࡑ ࡁࡂࡀࡅࡀࡉࡄࡅࡍ ࡉࡀࡓࡃࡉࡍࡀ‬ ‫ࡅࡌࡉࡔࡕࡀࡋ ࡔࡉࡕࡋࡉࡀ ࡓࡀࡅࡆࡉࡀ‬ ‫ࡅࡌࡀࡔࡌࡉࡅࡍࡍ ‖ ࡔࡅࡕࡀ ࡖࡓࡁࡉࡀ‬

‫]‪[238‬‬

‫ࡅࡉࡍࡒࡌࡅࡍ ࡅࡉࡍࡔࡀࡁࡅࡍ ࡋࡓࡅࡓࡁࡉࡀ‬

‫‪ࡊࡀࡑࡁࡍࡀ ࡍࡌ; J ࡊࡉࡑࡁࡍࡀࡖ ࡊࡉࡑࡁࡍࡀ ࡍࡀࡌ :ࡊࡀࡑࡁࡍࡉࡖ ࡊࡀࡑࡁࡍࡀ ࡍࡀࡌ 10 GI ࡊࡀࡔࡓࡉࡔ; F fragment 4 ends here; H ࡊࡀࡔࡓࡔ :ࡊࡀࡔࡓࡀࡔ | H ࡍࡇࡌ :ࡍࡀࡌ 9‬‬ ‫ࡖࡉࡍࡁࡑࡅࡊ ‪GH ࡉࡊࡀࡓࡉࡍࡃࡉࡎ :ࡉࡊࡀࡓࡉࡍࡃࡉࡎࡅ | GI ࡉࡀࡔࡓࡉࡔ :ࡉࡀࡔࡓࡀࡔ 12 DJ ࡀࡉࡃࡀࡉ :ࡉࡀࡃࡀࡉ | ACDI ࡍࡍࡅࡉࡄ ࡋࡏࡅ :ࡍࡍࡅࡉࡄࡋࡅ 11 ACD ࡊࡅࡑࡁࡍࡉࡖ ࡀࡑࡁࡍࡀ ࡍࡌ; GH‬‬ ‫‪:ࡉࡍࡀࡁ 14 BGH ࡀࡓࡅࡀࡃࡖ ࡉࡍࡀࡉࡌ; I ࡀࡓࡅࡀࡃ ࡍࡌ ࡍࡀࡀࡌ; J ࡀࡓࡅࡀࡃࡖ ࡍࡇࡉࡌ :ࡀࡓࡅࡀࡃ ࡍࡌ ࡍࡀࡀࡌ | ACD ࡀࡔࡅࡁࡋࡉࡋ; GHJ ࡉࡀࡔࡅࡁࡋࡉࡋ :ࡀࡉࡔࡅࡁࡋࡉࡋ | H ࡀࡉࡅࡓࡉࡒࡖ :ࡀࡉࡅࡉࡓࡉࡒࡖ 13‬‬ ‫ࡁࡉࡍࡀ ‪BHJ ࡍࡉࡆࡀࡄࡋࡖ :ࡍࡉࡆࡀࡄࡋ | BGI ࡀࡉࡓࡅࡀࡉࡋ; J ࡀࡉࡓࡅࡀࡉࡃࡋ ࡅࡅࡀࡉࡋ :ࡀࡉࡓࡅࡉ ࡋࡏ | H ࡁࡀࡕࡏࡅ :ࡁࡉࡕࡏࡅ | I ࡍࡅࡓࡒࡖ; J ࡍࡅࡓࡒࡖ :ࡍࡅࡓࡒ | BGH ࡀࡉࡓࡒࡉࡌ :ࡀࡓࡒࡉࡌ | J‬‬ ‫‪DGH ࡀࡌࡅࡔ :ࡀࡌࡀࡔ | G ࡇࡕࡅࡔࡖ :ࡀࡕࡅࡔࡖ 16 HJ ࡀࡊࡉࡓࡉࡃࡁ :ࡉࡊࡀࡓࡉࡃࡁ | GH ࡇࡕࡅࡔ; J ࡇࡕࡅࡔ ࡇࡌࡅࡔ :ࡉࡀࡕࡅࡔ | HJ ࡀࡌࡅࡔࡍࡉࡖ :ࡀࡌࡔࡍࡉࡖ | J ࡀࡉࡁࡅࡈ :ࡇࡁࡅࡈ 15‬‬ ‫‪ࡋࡐࡉࡍࡉ :ࡋࡐࡉࡍࡀ | J ࡀࡌࡅࡔࡀࡋ :ࡀࡌࡀࡔࡀࡋ | G ࡇࡕࡅࡔࡖ :ࡀࡕࡅࡔࡖ 17 H ࡍࡅࡋࡉࡆࡀࡄࡅ :ࡍࡅࡋࡉࡆࡀࡄ 16 >J :ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌࡖ ࡀࡕࡅࡔࡖ ࡀࡉࡁࡓࡅࡓ ࡀࡉࡉࡄࡋ ࡍࡅࡋࡉࡆࡀࡄ ࡀࡌࡀࡔ 17–16‬‬ ‫‪:ࡀࡆࡅࡋࡊࡀ | AC ࡀࡉࡓࡄࡀࡎ; D ࡀࡉࡃࡄࡀࡎ; I ࡀࡃࡄࡀࡎ ࡀࡉࡎࡀ; J ࡀࡉࡎࡀ :ࡀࡃࡄࡀࡎ | H ࡍࡀࡀ :ࡍࡀࡀࡖ 19 J ࡀࡉࡁࡓࡖ :ࡀࡁࡓ | J ࡀࡉࡕࡓࡅࡃࡌ :ࡇࡕࡓࡅࡃࡌ | G ࡀࡉࡅࡀࡄ :ࡀࡉࡅࡀࡄࡅ 18 J‬‬ ‫ࡁࡀࡊࡋࡅࡆࡀ ‪G ࡀࡌࡅࡔࡀࡋࡅ; HJ ࡀࡌࡀࡔࡀࡋࡅ :1ࡀࡌࡔࡀࡋࡅ | J ࡀࡍࡉࡃࡅࡏࡁ :1ࡍࡇࡃࡅࡏࡁ | >J :1ࡇࡋࡉࡓࡒ 20 ABCD ࡇࡋࡉࡓࡒ; G ࡇࡋࡉࡓࡒࡖ; H ࡇࡋࡀࡓࡒࡖ :ࡇࡋࡉࡓࡒ ࡇࡋࡉࡓࡒࡖ 20–19 B‬‬ ‫ࡒࡓࡉࡋࡇ‪H ࡇࡕࡉࡅࡀࡄࡅ :2ࡇࡕࡉࡅࡀࡄ | D ࡇࡕࡉࡀࡅࡀࡄ; H ࡇࡕࡉࡅࡀࡄࡅ :1ࡇࡕࡉࡅࡀࡄ 21 ࡀࡍࡉࡃࡅࡏࡁ :2ࡍࡇࡃࡅࡏࡁ | G ࡀࡌࡅࡔࡀࡋࡅ; H ࡀࡌࡀࡔࡀࡋࡅ; J ࡀࡌࡀࡔࡅ :2ࡀࡌࡔࡀࡋࡅ | H ࡇࡋࡀࡓࡒ :2‬‬ ‫;ࡄࡀࡅࡀࡉࡕࡇ ‪ࡀࡕࡁࡑࡅࡍࡉ 2–1 I ࡀࡉࡉࡄࡖ; J ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡖ 1 >ACD :ࡀࡍࡉࡀࡔ ࡀࡓࡅࡍࡄ ࡁࡀࡓࡅࡀࡓࡌ 23 GH ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | J ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 22 G ࡀࡍࡉࡉࡀࡁ :2ࡍࡇࡉࡀࡁ | D‬‬ ‫ࡉࡍࡅࡑࡁࡕࡀ ࡖࡄࡉࡉࡀ‪ࡍࡌࡖ | G ࡀࡉࡉࡅࡕࡉࡀ; J ࡀࡉࡅࡕࡉࡀ :ࡀࡉࡅࡉࡕࡀ 3 ACDI ࡀࡍࡉࡃࡓࡀࡉ :ࡍࡀࡃࡓࡀࡉ | J ࡃࡉࡍࡂࡉࡌࡋࡅ :ࡃࡀࡍࡂࡉࡌࡋࡅ | J ࡑࡀࡍࡉࡌࡋ :ࡁࡑࡀࡍࡉࡌࡋ | I ࡀࡉࡉࡄࡖ :ࡀࡉࡉࡄࡖ 2 >J :‬‬ ‫ࡄࡉࡉࡀ‪ࡍࡍࡅࡉࡒࡔࡀࡌࡅ 6 J ࡋࡉࡕࡔࡉࡌࡅ :ࡋࡀࡕࡔࡉࡌࡅ 5 BGJ ࡑࡉࡓࡕࡉࡌࡋ :ࡑࡀࡓࡕࡉࡌࡋ | BG ࡍࡌ; I ࡀࡉࡌ ࡍࡌ :ࡀࡉࡌ | B ࡀࡉࡅࡉࡕࡀ; D ࡍࡅࡕࡀ; G ࡀࡉࡉࡅࡕࡉࡀ; J ࡀࡉࡅࡕࡉࡀ :ࡍࡅࡕࡉࡀ 4 >B :‬‬ ‫ࡌࡉࡀ‪B ࡍࡅࡌࡒࡍࡉ; GHJ ࡍࡅࡌࡒࡍࡉࡖ :ࡍࡅࡌࡒࡍࡉࡅ 8 ACD ࡍࡌ ࡍࡍࡅࡉࡒࡎࡀࡌࡅ; J ࡀࡉࡌ ࡍࡍࡅࡉࡒࡎࡉࡌࡅ :‬‬

Translation | 289

63:9 – 64:8

“Whence comes your date palm? 10

Whence comes your roots and your date palm?

Whence comes the one who planted you?” The gentle Intellect replied

to those who know me, saying,

“My roots are from Life,

and my date palm is from light’s place.

The men who created my garments

are intellects of the everlasting abode.997

My sons made the summoning,

and I came to awaken998 this world.

15 Blessed is the one who heeds my speech,

and walks along my path;

Whoever heeds Manda d’Heyyi’s speech

will see the Great Life.

Whoever doesn’t heed Manda d’Heyyi’s speech999

will fall into a blazing fire,

and it will be their dwelling place

until the great judgment day,

when I will be a witness1000 against him:

I was a herald who called him.

20 I called into his ear, but he didn’t listen.

I showed it to his eye and he didn’t look.

I called and he didn’t listen with his ear. I showed it, but he didn’t look with his eye.”

And Life triumphs!

In the name of the Great Life,

may the sublime light be magnified!

64. I have come to this world,

to make a creation of Life,1001

to make Life’s creation,

and draw down the Jordan from top to bottom.1002

They brought from Life,

those who were from Life.

They brought living waters

to set up Jordans with them,

5 to make petitions of the Great,

to plant and give them living waters to drink,1003

and plant the thriving scions, give them the Great’s speech to hear,

and the word that Life said to me. I teach them praise,

and they start to praise the mighty,

997 Based upon the variant from ACD. BGH have “from me, of the everlasting abode” I has “from the everlasting abode,” and J has “from the one of the everlasting abode.” 998 Unclear. ACDH have el yori, which could be emended to l-eyori ‘to awaken; enlighten.’ BGI have lə-yāwri ‘to Yawars.’ J has ladyāwri ‘for the helpers.’ 999 Lines 16b and 17a are missing from J. 1000 IJ have “healer.” In I, this is understruck, and “witness” is added above it. 1001 Literally “to plant a planting of life.” ACDI have “Jordans.” 1002 Literally “from head to head.” 1003 ACD “and lift them up from Life.”

‫‪290 | Text‬‬

‫‪10‬‬

‫‪15‬‬

‫‪20‬‬

‫‪25‬‬

‫ࡋࡓࡅࡓࡁࡉࡀ ࡅࡁࡅࡓࡉࡀ ࡖࡄࡉࡆࡉࡅࡍ‬ ‫ࡀࡍࡒࡐࡉࡀ ࡓࡅࡓࡁࡉࡀ ࡅࡁࡅࡓࡉࡀ‬ ‫ࡋࡀࡂࡈࡉࡀ ࡄࡉࡂࡍࡉࡀ ࡄࡉࡂࡍࡉࡀ‬ ‫ࡌࡉࡕࡌࡉࡋࡉࡊࡀ ࡁࡉࡄࡃࡀࡃࡉࡀ‬ ‫ࡀࡌࡓࡉࡀ‬ ‫ࡒࡅࡌ ࡀࡍࡎࡂࡉࡀ ࡅࡉࡍࡔࡀࡉࡉࡋࡇ ࡋࡃࡀࡅࡓࡇ‬ ‫ࡋࡃࡅࡕࡊࡀ ࡖࡌࡉࡇࡍ ࡄࡅࡀ‬ ‫ࡄࡀࡆࡉࡍ ࡆࡉࡅࡀ ࡌࡀࡍ ࡀࡋࡁࡔࡀࡊ‬ ‫ࡖࡄࡀࡆࡉࡍ ࡃࡌࡅࡕࡀࡊ ࡔࡀࡉࡍࡀ‬ ‫ࡅࡁࡀࡉࡀࡓ ࡆࡉࡅࡀࡊ ࡏࡋ ࡀࡋࡌࡉࡀ‬ ‫ࡅࡄࡋࡉࡀ ࡀࡑࡅࡕࡀࡊ ࡏࡋ ࡀࡋࡌࡉࡀ‬ ‫ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡓࡋࡅࡍ ࡋࡓࡅࡓࡁࡉࡀ‬ ‫ࡌࡀࡋࡀࡋࡉࡕ ࡖࡏࡌࡀࡓࡋࡅࡍ‬ ‫ࡓࡁࡀ ࡀࡀࡍ ࡁࡓ ࡓࡁࡉࡀ‬ ‫ࡏࡕࡉࡕ ࡖࡏࡒࡓࡉࡀ ‖ ࡒࡀࡋࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡌࡉࡔࡕࡀࡋ ࡔࡉࡕࡋࡉࡀ ࡖࡔࡊࡉࡓࡉࡀ‬ ‫ࡌࡉࡍࡀࡑࡁ ࡅࡌࡀࡓࡐࡉࡔࡉࡅࡍࡍ ࡋࡈࡀࡁࡕࡀ‬ ‫ࡖࡉࡍࡒࡌࡅࡍ ࡅࡉࡍࡔࡀࡁࡅࡍ ࡋࡓࡅࡓࡁࡉࡀ‬ ‫ࡂࡀࡁࡓࡀ ࡖࡄࡀࡅࡉࡀ ࡁࡀࡄࡉࡃ ࡏࡃࡀ‬ ‫ࡌࡍ ࡀࡕࡀࡓ ࡄࡔࡅࡀࡊ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬

‫ࡄࡉࡅࡍࡍ ࡀࡋࡀࡍࡀࡐࡉ ࡀࡍࡒࡐࡉࡀ‬ ‫ࡄࡉࡅࡍࡍ ࡄࡉࡂࡍࡉࡀ ࡄࡉࡂࡍࡉࡀ ࡋࡀࡂࡈࡉࡀ‬ ‫ࡅࡁࡉࡄࡃࡀࡃࡉࡀ ࡌࡉࡕࡌࡉࡋࡉࡊࡀ‬ ‫ࡅࡏࡋࡀࡉ ࡋࡁࡉࡔ ࡌࡉࡕࡄࡀࡔࡁࡉࡀ‬ ‫ࡉࡍࡔࡀࡉࡋࡇ ࡅࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡉࡍࡔࡀࡉࡋࡇ ࡅࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡌࡀࡍ ࡀࡋࡁࡔࡀࡊ ࡄࡀࡆࡉࡍ ࡆࡉࡅࡀ‬ ‫ࡄࡀࡆࡉࡍ ࡔࡀࡉࡍࡀ ࡃࡌࡅࡕࡀࡊ‬ ‫ࡄࡀࡆࡉࡍ ࡁࡀࡉࡀࡓ ࡆࡉࡅࡀࡊ‬ ‫ࡖࡃࡀࡉࡓࡉࡀ ࡔࡅࡁࡀ‬ ‫ࡋࡔࡅࡁࡀ ࡁࡇࡍ ࡖࡃࡀࡅࡓࡀ ࡁࡀࡈࡋࡀ‬ ‫ࡖࡁࡄࡀࡉࡋࡀࡉࡄࡅࡍ ࡖࡓࡁࡉࡀ ࡀࡎࡂࡉࡕ ࡋࡀࡊ‬ ‫ࡅࡀࡉࡅࡓࡉࡀ ࡖࡄࡉࡉࡀ ࡔࡅࡓࡁࡕࡀ‬ ‫ࡅࡌࡉࡍࡀࡑࡁ ࡖࡓࡁࡉࡀ ࡉࡍࡅࡑࡁࡕࡀ‬ ‫ࡌࡀࡋࡉࡐࡅࡍࡍ ࡁࡅࡕࡀ ࡅࡕࡅࡔࡁࡉࡄࡕࡀ‬ ‫ࡉࡍࡔࡀࡁࡅࡍ ࡋࡉࡅࡀࡊࡁࡀࡓ ࡆࡉࡅࡀ‬ ‫ࡁࡀࡄࡉࡃ ࡏࡃࡀ ࡄࡀࡅࡉࡀ‬

‫]‪[239‬‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡏࡊࡉࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫ࡁࡀࡀࡍࡀࡍ ࡖࡆࡉࡅࡀ ࡉࡀࡕࡉࡁࡀࡍ‬ ‫ࡌࡀࡎࡂࡉࡀࡍ ࡅࡀࡕࡉࡀࡍ‬ ‫ࡔࡅࡁࡀ ࡃࡌࡅࡕࡀ ࡀࡕࡉࡕ‬

‫ࡌࡍ ࡁࡉࡕ ࡄࡉࡉࡀ ࡀࡎࡂࡉࡕ ࡋࡀࡊ‬ ‫ࡀࡋࡌࡀ ࡋࡃࡅࡓ ࡁࡉࡔࡉࡀ‬ ‫ࡅࡀࡔࡉࡊࡕࡉࡅࡍࡍ ࡅࡊࡋࡄࡅࡍ ࡁࡌࡀࡋࡉࡀ ࡉࡀࡕࡁࡉࡀ‬

‫‪ࡀࡉࡍࡂࡉࡄ | AD ࡍࡍࡅࡉࡄࡖ; I ࡍࡍࡅࡉࡄࡖ :ࡍࡍࡅࡉࡄ | I ࡀࡉࡓࡅࡁࡅ; J ࡀࡉࡓࡁࡅ :ࡀࡉࡓࡅࡁࡅ | >B :ࡀࡉࡁࡓࡅࡓ 10 AC ࡀࡐࡉࡍࡀࡋࡀ :ࡉࡐࡀࡍࡀࡋࡀ | B ࡍࡅࡆࡉࡄࡖ :ࡍࡅࡉࡆࡉࡄࡖ | >H :ࡀࡉࡁࡓࡅࡓࡋ 9‬‬ ‫ࡄࡉࡂࡍࡉࡀ‪:ࡀࡉࡃࡀࡃࡄࡉࡁ 12 ACD ࡀࡉࡃࡀࡃࡄࡉࡁ :ࡀࡉࡃࡀࡃࡄࡉࡁࡅ | ACD ࡀࡉࡍࡂࡉࡄ; I ࡀࡉࡍࡂࡉࡄ ࡀࡉࡍࡂࡉࡄ :ࡀࡉࡍࡂࡉࡄ ࡀࡉࡍࡂࡉࡄ | >ACD :ࡀࡉࡈࡂࡀࡋ 11 ACD ࡀࡉࡍࡂࡉࡄ; I ࡀࡉࡍࡂࡉࡄ ࡀࡉࡍࡂࡉࡄ :‬‬ ‫ࡁࡄࡃࡀࡃࡉࡀ ‪ACD ࡀࡊࡕࡅࡃ ࡋࡏ; I ࡀࡊࡕࡅࡃ ࡋࡏ :ࡀࡊࡕࡅࡃࡋ 15 GH ࡇࡃࡅ ࡇࡃࡋ :ࡇࡓࡅࡀࡃࡋ | GHJ ࡇࡋࡉࡀࡔࡍࡉࡅ; I ࡇࡋࡉࡉࡀࡔࡍࡉࡅ :ࡇࡋࡉࡉࡀࡔࡍࡉࡅ 14 ACD ࡔࡉࡁ ࡋࡏ ࡇࡋࡏࡅ :ࡔࡉࡁࡋ ࡉࡀࡋࡏࡅ | BC‬‬ ‫‪GHJ ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ | D ࡉࡍࡀࡀࡔ :1ࡀࡍࡉࡀࡔ | >B; GH ࡍࡉࡆࡉࡀࡄࡖ :ࡍࡉࡆࡀࡄࡖ 17 H ࡊࡀࡔࡁࡋ; J ࡊࡀࡔࡁࡋࡍࡀ :2ࡊࡀࡔࡁࡋࡀ | B ࡊࡀࡔࡅࡁࡋ; J ࡊࡀࡔࡁࡋࡍࡀ :1ࡊࡀࡔࡁࡋࡀ 16‬‬ ‫ࡔࡀࡉࡍࡀ‪ࡋࡏ; J ࡀࡉࡌࡋࡀࡋ :ࡀࡉࡌࡋࡀ ࡋࡏ | GH ࡀࡉࡏࡋࡄࡅ; J ࡀࡉࡉࡋࡄࡅ :ࡀࡉࡋࡄࡅ 19 J ࡀࡅࡉࡆ :2ࡊࡀࡅࡉࡆ | J ࡀࡌࡋࡀࡁ :ࡀࡉࡌࡋࡀ ࡋࡏ | BGHJ ࡀࡓࡉࡀࡁࡅ; I ࡓࡀࡉࡀࡁࡅ :ࡓࡀࡉࡀࡁࡅ 18 D ࡉࡍࡀࡀࡔ :2‬‬ ‫ࡀࡋࡌࡉࡀ ‪:ࡀࡁࡓ 22 ACD ࡋࡉࡋࡀࡌ :ࡕࡉࡋࡀࡋࡀࡌ 21 ACD ࡀࡉࡓࡉࡀࡃ; HJ ࡀࡉࡓࡀࡉࡀࡃ; I ࡀࡉࡓࡉࡀࡃࡖ :ࡀࡉࡓࡉࡀࡃࡖ | AC ࡀࡉࡁࡓࡅࡓࡋࡀ :ࡀࡉࡁࡓࡅࡓࡋ | BGHJ ࡇࡋࡓࡀࡌࡍࡉࡖ :ࡍࡅࡋࡓࡀࡌࡍࡉࡖ 20 I‬‬ ‫‪J ࡀࡉࡓࡉࡀࡅ :ࡀࡉࡓࡅࡉࡀࡅ | H ࡀࡋࡀࡒࡋ :ࡀࡋࡀࡒ | H ࡀࡉࡓࡒࡏ; J ࡀࡉࡓࡒࡖ :ࡀࡉࡓࡒࡏࡖ 23 BJ ࡍࡅࡄࡉࡀࡋࡉࡀࡄࡁ; I ࡍࡅࡄࡉࡀࡋࡉࡀࡄࡁࡖ :ࡍࡅࡄࡉࡀࡋࡉࡀࡄࡁࡖ | J ࡀࡉࡁࡓࡅࡓ :ࡀࡉࡁࡓ | >ACD‬‬ ‫;ࡅࡀࡉࡅࡓࡉࡀ ‪ACD ࡀࡉࡁࡓ :ࡀࡉࡁࡓࡖ | H ࡁࡑࡀࡍࡉࡌ :ࡁࡑࡀࡍࡉࡌࡅ | GHJ ࡀࡉࡓࡉࡊࡔ :ࡀࡉࡓࡉࡊࡔࡖ | B ࡋࡀࡉࡀࡕࡔࡉࡌ :ࡋࡀࡕࡔࡉࡌ 24 ACD ࡀࡕࡁࡅࡓࡅࡔ; H ࡀࡕࡀࡁࡅࡓࡅࡔ :ࡀࡕࡁࡓࡅࡔ | I‬‬ ‫ࡉࡍࡅࡑࡁࡕࡀ‪>B :ࡍࡅࡁࡀࡔࡍࡉ ࡀࡉࡁࡓࡅࡓࡋ 26 B ࡍࡅࡋࡐࡉࡋࡀࡌ :ࡍࡍࡅࡐࡉࡋࡀࡌ | B ࡀࡕࡅࡁࡀࡈࡋ; I ࡀࡕࡅࡁࡀࡈࡋ :ࡀࡕࡁࡀࡈࡋ | J ࡍࡍࡅࡉࡔࡉࡐࡓࡉࡌࡅ :ࡍࡍࡅࡉࡔࡉࡐࡓࡀࡌࡅ 25 H ࡀࡕࡁࡑࡉࡍࡉ :‬‬ ‫ࡋࡉࡅࡀࡊࡁࡀࡓ‪:ࡀࡉࡉࡄࡅ 29 BG ࡊࡀࡅࡔࡄࡖ ࡀࡓࡕࡀ; H ࡊࡅࡔࡄࡖ ࡀࡓࡕ; I ࡊࡅࡔࡄ ࡓࡀࡕࡀ; J ࡊࡅࡔࡄࡖ ࡀࡓࡕࡀ :ࡊࡀࡅࡔࡄ ࡓࡀࡕࡀ 28 >H :2ࡀࡃࡏ 27 I ࡓࡀࡁࡊࡀࡅࡉࡋ ࡋࡏ; J ࡓࡀࡁࡊࡀࡅࡉ ࡋࡏ :‬‬ ‫ࡄࡉࡉࡀ ‪:ࡀࡁࡅࡔ 3 >J :ࡀࡉࡔࡉࡁ ࡓࡅࡃࡋ ࡀࡌࡋࡀ ࡍࡀࡉࡕࡀࡅ ࡍࡀࡉࡂࡎࡀࡌ ࡊࡀࡋ ࡕࡉࡂࡎࡀ ࡀࡉࡉࡄ ࡕࡉࡁ ࡍࡌ 2–1 AC ࡍࡀࡍࡀࡀࡁ; BI ࡀࡅࡉࡆ ࡍࡍࡀࡀࡁ :ࡀࡅࡉࡆࡖ ࡍࡀࡍࡀࡀࡁ 1 BDH ࡍࡊࡉࡀࡆ :ࡍࡉࡊࡏࡀࡆ | J‬‬ ‫ࡔࡅࡓࡀ ‪J ࡍࡍࡅࡊࡉࡔࡀࡅ :ࡍࡍࡅࡉࡕࡊࡉࡔࡀࡅ | AC ࡀࡉࡂࡎࡀࡌ ࡀࡕࡌࡅࡃ; D ࡀࡉࡂࡎࡀࡌ ࡀࡕࡅࡌࡃ; H ࡀࡕࡅࡌࡖ :ࡀࡕࡅࡌࡃ | >ACD; H‬‬

Translation | 291

64:9 – 65:3

the mighty and the creatures whom they saw. 10 the mighty and the creatures come out,

Those come out against me, in order to take snares after snares.1004

They take snares after snares,1005

and consult one another.

They consult one another,

and plot evil against me.

They say, “Come, let’s go and ask him about his home.1006 15 about the place from which he came.

Let’s ask him, and tell him, Let’s ask him, and tell him,

‘This splendor—who clothed you in it?

Who clothed you in this splendor,

so that your appearance is so sublime?

So sublime is your appearance,

and your splendor brightens this world.

So sublime is your appearance,

and your beauty sweetens the worlds.’” 20 I spoke to the mighty

who were dwelling there, the Seven,

I spoke, saying

to the Seven children of the mortal abode,

“A great one am I, son of the Great,

by whose power I went there.

I have come to cry Life’s call,

and to arouse Life’s tribe,

to plant the scions of the successful,

and the offshoots of the great,

25 to plant [them] and teach them good,

to teach them prayer and praise,

so they may start to praise the mighty,

so they may praise Splendid Yukabar,

the man who was a helper,

a helper was he,

from darkness’s place to light’s place. And Life triumphs!

65. In a bright cloud, I sit.

From Life’s house, I went there.

I went there and I came,

as far as the abode of the wicked.1007

I came upon seven figures,1008

and found them all sitting in mourning.

1004 1005 1006 1007 1008

BGHI “snare after snare;” I understrikes the second part. BGHI “snare after snare;” I understrikes the second part. GH “about this and that.” Lines 1b and 2 are missing from J. H “the wall of death.”

292 | Text

ࡍࡅࡌࡓ ࡀࡄࡅࡓ ࡔࡉࡓࡁ ࡀࡐࡓࡀࡅ ࡀࡉࡃࡁࡀ ࡓࡐࡉࡀࡔࡀࡋࡖ ࡅࡑࡁࡅ ࡀࡄࡉࡔࡖ ࡀࡉࡋࡀࡋࡀࡌࡁ ࡀࡉࡓࡌࡀ

[240]

ࡀࡔࡉࡓ ࡀࡉࡅࡀࡔࡍࡉࡅ ࡌࡅࡒࡍࡉࡖ ࡀࡌࡋࡀࡁ ࡀࡉࡓࡐࡉ ࡂࡅࡐࡋࡍࡉࡅ ࡀࡋࡈࡀࡁ ࡀࡋࡀࡒ ࡀࡉࡓࡒࡍࡉࡅ ࡊࡀࡃࡀࡂࡎࡋ ࡍࡅࡋࡉࡓࡒࡍࡉ ࡍࡍࡅࡐࡉࡋࡍࡀࡅ ࡁࡉࡕࡍࡉࡅ ࡍࡅࡒࡁࡉࡔࡉࡕ ࡍࡀࡋࡀࡋࡀࡌ ࡀࡌࡋࡀ

[241]

ࡊࡀࡋ ࡀࡉࡂࡎࡍࡀ ࡀࡉࡀࡊࡓࡍࡅ ࡀࡓࡁࡀࡂ ࡍࡅࡄࡋࡊࡅࡋ ࡕࡊࡉࡄࡉࡂࡅ ࡀࡉࡌࡋࡀࡋ ࡍࡅࡋࡉࡆࡄࡀࡕࡏࡖ ࡀࡕࡉࡀࡁࡖ ࡀࡕࡅࡄࡀࡋࡀ ࡕࡀࡆࡉࡄࡓࡀࡕࡔࡏࡅ ࡓࡀࡃࡀࡁࡕࡏ ࡀࡉࡋࡀࡌ ࡍࡅࡄࡋࡊࡅࡅ ࡀࡉࡃࡁࡀࡖ ࡀࡌ ࡍࡅࡉࡔࡍࡉࡏࡀࡋࡅ ࡋࡐࡉࡍ ࡍࡅࡄࡉࡐࡀࡍࡀ ࡋࡏ ࡐࡀࡄࡀࡕࡎࡏࡅ ࡋࡀࡒࡔ [ࡍࡅࡄࡉࡐࡀࡍࡀ ࡋࡏ] ࡍࡅࡄࡉࡐࡀࡍࡀ ࡋࡏ ࡍࡀࡋࡒࡅࡁࡔࡉࡕ ࡍࡀࡉࡀࡈࡀࡄ ࡀࡉࡌࡋࡀ ࡋࡏ ࡍࡀࡌࡉࡕࡄࡉࡌࡅ ࡀࡋࡈࡀࡁ ࡀࡓࡅࡀࡃࡖ ࡍࡇࡁ ࡀࡁࡅࡔࡋ ࡍࡅࡋࡄࡉࡔ ࡀࡉࡁࡓ ࡅࡑࡁ ࡉࡀࡌࡄࡀࡓࡋ ࡅࡁࡀࡈ ࡀࡉࡓࡀࡔࡅ ࡃࡀࡁࡏ ࡀࡕࡅࡁࡀࡈ

ࡀࡉࡋࡀࡌࡁ ࡀࡉࡁࡕࡀࡉ ࡍࡅࡄࡋࡊࡅ ࡀࡄࡅࡓ ࡔࡉࡓࡁ ࡍࡅࡌࡓ ࡀࡐࡓࡀ ࡀࡋࡅࡏࡖ ࡀࡕࡅࡔࡁ ࡍࡉࡉࡀࡕࡔࡉࡌ ࡀࡉࡓࡌࡀ ࡀࡄࡉࡔ ࡀࡋࡀࡋࡀࡌࡁ ࡀࡁࡃࡊࡀ ࡅࡌࡃࡀࡁ ࡀࡉࡌࡀࡃࡍࡉࡖ ࡀࡉࡀࡅࡕࡀ ࡀࡉࡅࡀࡔࡍࡉ ࡀࡔࡉࡓ ‖ ࡂࡅࡐࡋࡍࡉ ࡀࡌࡋࡀࡁ ࡀࡉࡓࡐࡉ ࡊࡀࡋ ࡀࡉࡂࡎࡀࡖ ࡀࡓࡁࡀࡂ ࡅࡌࡃࡀࡁ ࡀࡉࡓࡒࡍࡉ ࡀࡕࡂࡓࡀࡄ ࡍࡍࡅࡉࡋࡌࡍࡉࡅ ࡍࡍࡅࡉࡌࡔࡍࡀࡅ ࡍࡅࡋࡓࡀࡌࡍࡉࡅ ࡍࡀࡋࡀࡋࡀࡌ ࡍࡅࡒࡁࡉࡔࡉࡕ ࡀࡌࡋࡀࡖ ࡍࡀࡓࡌࡉࡌ ࡍࡍࡅࡀࡔࡉࡕ ࡀࡌࡋࡀࡅ ࡌࡀࡃࡅࡒ ࡍࡌ ࡍࡅࡋࡓࡀࡌࡍࡉࡅ ࡁࡉࡕࡍࡉ ࡕࡉࡓࡉࡁࡎࡀ ࡍࡍࡅࡉࡕࡉࡆࡄ ࡍࡀࡀ ࡔࡐࡉࡍࡖ ࡉࡀࡅࡉࡆࡁ ࡕࡉࡓࡀࡁ ࡋࡉࡄࡃ ࡍࡅࡉࡆࡉࡄࡖ ࡀࡌࡋࡀ ࡇࡉࡎࡓࡊࡅ ࡍࡌ ࡕࡀࡐࡋࡍࡉ ࡀࡄࡅࡓ ࡍࡅࡄࡉࡀࡔࡅࡁࡋ ࡆࡀࡓ ࡀࡁࡅࡔ ࡍࡅࡄࡉࡀࡔࡉࡓ ࡀࡉࡔࡁࡊࡀ ࡍࡅࡄࡋࡊࡅ ࡋࡐࡀࡍ ࡐࡀࡄࡀࡕࡎࡏ ࡍࡍࡉࡉࡀࡈࡄ ࡍࡉࡈࡄ ࡍࡀࡓࡀࡌ ࡍࡀࡆࡀࡓࡀࡆࡌࡖ ‖ ࡀࡌ ࡍࡀࡀ ࡍࡅࡋࡓࡀࡌࡏࡅ ࡕࡉࡋࡀࡋࡀࡌ ࡊࡀࡀࡄࡋ ࡃࡀࡁࡏࡖ ࡕࡉࡕࡀ ࡗ ࡍࡀࡀ ࡀࡕࡅࡁࡀࡈ ࡃࡀࡁࡏࡖ ࡕࡉࡕࡏࡖ

ࡀࡄࡉࡔࡖ 7–6 J ࡀࡋࡅࡀࡖ :ࡀࡋࡅࡏࡖ 6 I ࡀࡐࡓࡀࡒࡀ; J ࡀࡐࡓࡀࡒࡀ :ࡀࡐࡓࡀ 5 B ࡅࡑࡁ :ࡅࡑࡁࡅ ࡀࡄࡅࡓ ࡔࡉࡓࡁ ࡍࡅࡌࡓ ࡀࡐࡓࡀ ࡍࡅࡌࡓ 5–4 J ࡀࡉࡁࡕࡀࡉ ࡍࡅࡄࡋࡊࡅ :ࡀࡉࡁࡕࡀࡉ ࡍࡅࡄࡋࡊࡅ 4 ࡀࡉࡌࡀࡃࡍࡉࡖ; J ࡀࡉࡌࡀࡍࡉࡖ :ࡀࡉࡌࡀࡃࡍࡉࡖ | DJ ࡀࡉࡅࡕࡀ :ࡀࡉࡀࡅࡕࡀ 8 >ABCDG; I ࡀࡉࡓࡌࡀ :ࡀࡉࡓࡌࡀ | >H; J ࡀࡄࡉࡔࡖ :ࡀࡄࡉࡔ | GHJ ࡀࡉࡋࡀࡋࡀࡌࡁ :ࡀࡋࡀࡋࡀࡌࡁ 7 >ACD :ࡀࡋࡀࡋࡀࡌࡁ :ࡂࡅࡐࡋࡍࡉࡅ | ACD ࡀࡔࡉࡓ; >BGHJ; I ࡀࡉࡅࡀࡔࡍࡉ ࡀࡔࡉࡓ :ࡀࡉࡅࡀࡔࡍࡉ ࡀࡔࡉࡓ 9 J ࡔࡀࡉࡅࡀࡍࡉࡅ :ࡀࡉࡅࡀࡔࡍࡉࡅ | ACD ࡅࡌࡓࡍࡉࡖ :ࡌࡅࡒࡍࡉࡖ | H ࡅࡌࡃࡁ :ࡅࡌࡃࡀࡁ | ACD ࡀࡉࡌࡀࡃࡍࡉ; I :ࡁࡉࡕࡍࡉࡅ | ACDJ ࡀࡕࡂࡀࡓࡀࡄ :ࡀࡕࡂࡓࡀࡄ | B ࡍࡍࡅࡉࡌࡀࡔࡍࡉࡅ; J ࡍࡍࡅࡉࡌࡔࡍࡉࡅ :ࡍࡍࡅࡉࡌࡔࡍࡀࡅ 12 BHJ ࡊࡀࡃࡀࡂࡀࡎࡋ :ࡊࡀࡃࡀࡂࡎࡋ | BJ ࡀࡉࡂࡎࡀ :ࡀࡉࡂࡎࡀࡖ 11 ACD ࡂࡅࡐࡋࡍࡉ :1ࡍࡀࡋࡀࡋࡀࡌ | BH ࡍࡅࡒࡁࡉࡔࡉࡕࡖ ࡀࡌࡋࡀ; G ࡍࡅࡒࡁࡉࡔࡉࡕࡖ ࡀࡌࡋࡀࡖ; J ࡍࡅࡒࡁࡀࡔࡉࡕࡖ ࡀࡌࡋࡀࡖ :ࡍࡅࡒࡁࡉࡔࡉࡕ ࡀࡌࡋࡀࡖ 14 HJ ࡍࡍࡅࡐࡉࡋࡍࡉࡅ :ࡍࡍࡅࡐࡉࡋࡍࡀࡅ | BJ ࡁࡀࡕࡍࡉࡅ ACD ࡍࡍࡅࡀࡔࡉࡕࡖ; I ࡍࡍࡅࡉࡅࡀࡔࡉࡕࡖ; J ࡍࡍࡅࡉࡅࡀࡔࡉࡕ :ࡍࡍࡅࡀࡔࡉࡕ 15 J ࡍࡅࡒࡁࡀࡔࡉࡕࡖ :2ࡍࡅࡒࡁࡉࡔࡉࡕ | >ACD; J ࡍࡅࡋࡀࡋࡀࡌ ࡀࡌࡋࡀ :ࡍࡀࡋࡀࡋࡀࡌ ࡀࡌࡋࡀ | J ࡍࡅࡋࡀࡋࡀࡌ ࡍࡍࡅࡉࡕࡉࡀࡆࡄࡖ :ࡍࡍࡅࡉࡕࡉࡆࡄ | G ࡀࡍࡏࡀ :ࡍࡀࡀ 17 ACD ࡀࡉࡂࡎࡀࡖ; J ࡀࡉࡂࡎࡍࡉ :ࡀࡉࡂࡎࡍࡀ | ACD ࡀࡓࡁࡀࡂࡖ; I ࡀࡓࡁࡀࡂࡖ :ࡀࡓࡁࡀࡂ | J ࡁࡀࡕࡍࡉ :ࡁࡉࡕࡍࡉ 16 I ࡍࡀࡓࡌࡉࡌ :ࡍࡀࡓࡌࡉࡌ :ࡕࡀࡆࡉࡄࡓࡀࡕࡔࡏࡅ 19 J ࡉࡀࡌࡋࡀࡋ :ࡀࡉࡌࡋࡀࡋ | AD ࡍࡅࡋࡉࡆࡄࡀࡕࡏ; J ࡍࡅࡋࡉࡆࡄࡉࡕࡏࡖ :ࡍࡅࡋࡉࡆࡄࡀࡕࡏࡖ | AC ࡕࡀࡓࡀࡁ :ࡕࡉࡓࡀࡁ 18 ACGI ࡕࡉࡓࡁࡎࡀ; J ࡕࡀࡓࡁࡎࡀ :ࡕࡉࡓࡉࡁࡎࡀ | GHJ :ࡐࡀࡄࡀࡕࡎࡏࡅ 22 ABC ࡍࡅࡔࡍࡉࡏࡀࡋࡅ :ࡍࡅࡉࡔࡍࡉࡏࡀࡋࡅ | ACD ࡀࡉࡆࡀࡓ :ࡆࡀࡓ 21 GHJ ࡓࡀࡃࡀࡁࡕ; I ࡓࡀࡃࡀࡁࡕࡏ :ࡓࡀࡃࡀࡁࡕࡏ | ACD ࡀࡄࡅࡓࡖ :ࡀࡄࡅࡓ 20 GH ࡕࡀࡆࡄࡓࡀࡕࡔࡏࡅ ACD ࡀࡉࡓࡌࡀࡅ ࡋࡀࡒࡔ; I ࡀࡉࡓࡌࡀࡅ ࡋࡀࡒࡔ :ࡋࡀࡒࡔ 23 >ACD :ࡍࡅࡄࡉࡐࡀࡍࡀ ࡋࡏ ࡋࡐࡀࡍ ࡐࡀࡄࡀࡕࡎࡏ ࡋࡐࡉࡍ 23–22 GHIJ ࡋࡐࡀࡍ :ࡋࡐࡉࡍ | ACD ࡋࡐࡀࡍࡅ ࡐࡀࡄࡀࡕࡎࡏ GI ࡍࡀࡓࡀࡕࡄࡉࡌࡅ; H ࡍࡀࡌࡀࡕࡄࡉࡌࡅ :ࡍࡀࡌࡉࡕࡄࡉࡌࡅ | >J :ࡀࡌ 25 BJ ࡍࡀࡋࡒࡉࡁࡔࡉࡕ :ࡍࡀࡋࡒࡅࡁࡔࡉࡕ | AC ࡍࡉࡀࡈࡀࡄ :ࡍࡀࡉࡀࡈࡀࡄ | B ࡍࡍࡅࡉࡀࡈࡄ :ࡍࡍࡉࡉࡀࡈࡄ 24 :ࡃࡀࡁࡏࡖ | BHJ ࡁࡉࡕࡏࡖ :ࡕࡉࡕࡏࡖ 28 B ࡊࡀࡀࡄࡋ ࡊࡀࡀࡄࡋ; C ࡊࡀࡄࡋ :ࡊࡀࡀࡄࡋ | J ࡃࡉࡁࡏࡖ :ࡃࡀࡁࡏࡖ 27 BGH ࡀࡁࡅࡔ ࡋࡏ :ࡀࡁࡅࡔࡋ 26 ACD ࡍࡀࡓࡉࡕࡄࡉࡌ; B ࡍࡀࡓࡉࡕࡄࡉࡌࡅ; BGH ࡀࡉࡌࡄࡀࡓࡋ :ࡉࡀࡌࡄࡀࡓࡋ | GHJ ࡀࡉࡓࡔࡅ; I ࡀࡉࡓࡀࡔࡅ :ࡀࡉࡓࡀࡔࡅ | >ACD; J ࡃࡉࡁࡏ :ࡃࡀࡁࡏ | >D :2ࡀࡕࡅࡁࡀࡈ | J ࡃࡉࡁࡏࡖ

5

10

15

20

25

Translation | 293

65:4 – 65:28

All of them were sitting in mourning, 5 They scattered ashes on Spirit’s head,

They were speaking with wicked talk,

and scattered ashes on Spirit’s head. and took pleasure in unpleasant deeds. they said with lustful words,

With lustful words they said,1009 “Come, let’s assume a false guise,

Come, let’s appoint a head.

Let’s appoint a head,1010

and give out fruits to the world.

10 Let’s give out fruits to the world,

and issue an empty summons.

Let’s make a call, like the man who went here.

Let’s summon them to worship you,

let’s make them listen, fill them with perversity,

sit down, teach them,

and tell them, ‘Why have you abandoned our words?

Why have you abandoned our words,

15 and changed1011 what we have said?’

Let’s sit down and tell them,

before the strange man goes there.”

I saw them, mocked them,

and laughed at all of them.

I shone in my abounding splendor,

so that I became visible to the nations.

The nations that saw me grew frightened,

and the house’s godhead shook in fear.

20 Spirit fell from her throne,

and all the nations1012 scattered.

The Seven trampled1013 their robes,

and did not forget what they had done.

All of them held their heads low,

and fell down upon their faces.

Down they fell upon their faces,1014

they raised [their faces],1015

“O Lord, we have really sinned!

Please forgive us our sins.”

25 As soon as I was armed,

and sealed1016 against the nations,

I spoke and I said

to the Seven children of the mortal abode,

“When I came, to work here,

the Great sought to send me

so I would come1017 to do good.

I will do good, and extend a blessing to my friends.

1009 Line 7 is missing from ACD. 1010 Line 9a is missing from BGHIJ. It has been copied into the margin of I. 1011 IJ “done.” 1012 In place of māli ‘properties’ or mālyā ‘lamentation,’ read ālmi ‘nations.’ 1013 In place of rāz ‘they rejoiced,’ perhaps read rāṣ ‘they trampled,’ or bəzā ‘they tore.’ 1014 Line 23a is missing from ACD. 1015 ACD add “and they say.” 1016 On the basis of the variants in HJ, a reading which was also proposed by Lidzbarski (Johannesbuch ii, 221 n. 4). ABCDGI all have mehternā ‘I become proud.’ 1017 BHJ “settle.”

‫‪294 | Text‬‬

‫‪30‬‬

‫ࡏࡉࡀࡓࡐࡉࡔࡉࡅࡍࡍ ࡏࡋ ࡌࡉࡋࡅࡊࡍ ࡖࡏࡅࡋࡀ‬ ‫ࡏࡉࡀࡓࡐࡉࡔࡉࡅࡍࡍ ࡋࡔࡅࡕࡀࡉࡅࡊࡍ‬ ‫ࡌࡀ ࡉࡍࡉࡑࡕࡅࡍ ࡌࡀࡌࡋࡀࡋࡅࡊࡍ‬ ‫ࡁࡄࡉࡓࡀࡉ ࡌࡉࡔࡌࡀ ࡖࡔࡅࡌࡀࡍ‬ ‫ࡅࡊࡋࡄࡅࡍ ࡄࡅࡍ ࡈࡀࡁࡉࡀ‬

‫ࡖࡄࡍࡅࡓࡀ ࡋࡉࡕࡁࡇ‬ ‫ࡏࡃࡉࡋࡌࡀ ࡌࡀࡌࡋࡀࡋࡅࡊࡍ ࡉࡍࡉࡑࡕࡅࡍ‬ ‫ࡅࡌࡀ ࡉࡍࡀࡊࡕࡓࡅࡍ ࡁࡀࡋࡌࡀࡉࡅࡊࡍ‬ ‫ࡅࡊࡋࡄࡅࡍ ࡈࡀࡁࡉࡀ ࡄࡅࡍ‬ ‫ࡅࡀࡆࡁࡀࡓ ࡀࡍࡀࡐࡉࡄࡅࡍ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫‪35‬‬

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‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡋࡄࡉࡋ ࡁࡉࡐࡓࡉࡀ ࡖࡆࡉࡅࡀ‬ ‫ࡁࡉࡕ ࡕࡅࡔࡋࡉࡌࡀ‬ ‫ࡁࡂࡀࡅࡉࡊ ‖ ࡂࡉࡀࡍࡕ ࡀࡃࡀࡌ‬ ‫ࡌࡉࡃࡍࡀࡌ ࡖࡓࡁࡉࡀ ࡀࡌࡓࡉࡀ‬ ‫ࡀࡌࡓࡉࡀ ࡌࡉࡉࡍࡋࡉࡀ ࡁࡏࡒࡀࡓࡀ‬ ‫ࡀࡌࡓࡉࡀ ࡅࡌࡂࡀࡋࡀࡋࡉࡀ ࡓࡀࡆࡉࡀ‬ ‫ࡀࡃࡋࡀ ࡉࡍࡄࡅࡉࡀ ࡄࡀࡆࡉࡍ ࡃࡀࡅࡓࡀ‬ ‫ࡀࡃࡋࡀ ࡉࡍࡄࡅࡉࡀ ࡔࡀࡌࡉࡔ ࡅࡎࡉࡓࡀ‬ ‫ࡆࡉࡅࡀ ࡁࡀࡊࡇࡍ ࡉࡀࡒࡉࡃ‬ ‫ࡅࡐࡂࡃࡀࡌࡉࡀ ࡄࡉࡅࡍࡍ ࡀࡊࡎࡉࡉࡀ‬ ‫ࡆࡉࡒࡉࡀ ࡀࡍࡈࡓࡉࡀ ࡔࡉࡃࡒࡀ‬ ‫ࡀࡁࡀ ࡖࡅࡊࡋࡇ ࡆࡉࡅࡀ‬ ‫ࡌࡀࡓࡀ ࡖࡓࡀࡁࡅࡕࡀ ࡕࡓࡉࡑ‬ ‫ࡌࡀࡋࡉࡋ ࡖࡉࡍࡌࡀࡓࡋࡇ‬ ‫ࡁࡓ ࡀࡕࡀ ࡔࡂࡀࡃࡍࡀ ࡄࡅࡉࡋࡉࡀ‬ ‫ࡀࡕࡀ ࡎࡉࡁࡋࡀ ࡄࡅࡉࡋࡉࡀ‬

‫ࡁࡕࡀࡓࡁࡀࡉࡑࡀ ࡖࡄࡍࡅࡓࡀ‬ ‫ࡁࡂࡀࡅࡉࡊ ࡂࡉࡀࡍࡕ ࡀࡉࡀࡓ ࡁࡉࡕࡍࡀ‬ ‫ࡀࡊࡋࡅࡆࡀ ࡌࡉࡒࡓࡉࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡌࡉࡕࡋࡉࡀ ࡌࡉࡕࡋࡉࡀ ࡁࡏࡒࡀࡓࡀ‬ ‫ࡀࡌࡓࡉࡀ ࡌࡉࡉࡍࡋࡉࡀ ࡖࡀࡊࡋࡅࡆࡀ‬ ‫ࡀࡁࡉࡉࡍࡀ ࡀࡁࡀ ࡋࡁࡓࡀ ࡄࡅࡍ‬ ‫ࡃࡋࡀ ࡉࡍࡄࡅࡉࡀ ࡄࡀࡆࡉࡍ ࡄࡅࡀ‬ ‫ࡅࡀࡍࡎࡂࡅࡍ ࡁࡀࡋࡌࡀ‬ ‫ࡅࡄࡍࡅࡓࡀ ࡉࡀࡒࡉࡃ ࡁࡀࡋࡁࡅࡔࡀࡉࡄࡅࡍ‬ ‫ࡀࡊࡎࡉࡉࡀ ࡅࡈࡍࡉࡓࡉࡀ ࡁࡎࡉࡃࡓࡀࡉࡄࡅࡍ‬ ‫ࡅࡉࡀࡕࡁࡉࡀ ࡁࡀࡑࡃࡉࡀ ࡀࡋࡌࡀ‬ ‫ࡅࡄࡍࡅࡓࡀ ࡖࡅࡊࡋࡇ ࡀࡐࡎࡉࡌࡉࡊࡀ‬ ‫ࡅࡒࡀࡉࡉࡌ ࡁࡉࡕ ࡕࡅࡔࡋࡉࡌࡀ‬ ‫ࡓࡁࡀ ࡒࡀࡃࡌࡀࡉࡀ ࡋࡒࡀࡃࡌࡀࡉࡀ ࡁࡓࡇ‬ ‫ࡀࡕࡀ ࡄࡅࡉࡋࡉࡀ ࡎࡉࡁࡋࡀ‬ ‫ࡅࡁࡊࡅࡔࡋࡉࡀ ࡀࡓࡒࡉࡀ ࡌࡀࡓࡃࡉࡀ‬

‫]‪[242‬‬

‫‪ࡍࡊࡅࡉࡀࡕࡅࡔࡋࡏ :ࡍࡊࡅࡉࡀࡕࡅࡔࡋ | H ࡍࡊࡅࡍࡉࡔࡉࡐࡓࡀࡉࡏ :ࡍࡍࡅࡉࡔࡉࡐࡓࡀࡉࡏ 30 J ࡀࡉࡁࡕࡉࡋ :ࡇࡁࡕࡉࡋ | ACD ࡍࡊࡅࡋࡉࡃ ࡋࡏ; B ࡍࡊࡅࡋࡀࡌࡋ; I ࡍࡊࡅࡋࡀࡋࡌࡀࡌࡋࡏ; J ࡍࡊࡅࡋࡉࡌࡋ :ࡍࡊࡅࡋࡉࡌ ࡋࡏ 29‬‬ ‫‪B ࡍࡅࡕࡑࡉࡍࡉࡖ ࡀࡌ; GH ࡍࡅࡕࡑࡉࡍࡉ ࡀࡌ; I ࡍࡅࡕࡑࡉࡍࡉࡖ ࡀࡌ; J ࡍࡅࡕࡉࡕࡍࡉ ࡀࡌ :ࡍࡅࡕࡑࡉࡍࡉ ࡀࡌ 31 J ࡀࡌࡋࡀࡃࡏ :ࡀࡌࡋࡉࡃࡏ | ACD ࡍࡊࡅࡉࡀࡕࡅࡔ ࡋࡏ; H ࡍࡊࡅࡉࡀࡕࡅࡔࡋ ࡋࡏ; I‬‬ ‫;ࡉࡍࡌࡀࡉࡑࡕࡅࡍ ‪:ࡍࡀࡌࡅࡔࡖ ࡀࡌࡔࡉࡌ | AD ࡀࡉࡓࡉࡄࡁ :ࡉࡀࡓࡉࡄࡁ 32 ACD ࡍࡅࡓࡕࡊࡀ ࡍࡀࡌࡅ; J ࡍࡅࡓࡃࡊࡀࡍࡉ ࡀࡌࡅ :ࡍࡅࡓࡕࡊࡀࡍࡉ ࡀࡌࡅ | B ࡍࡊࡅࡋࡀࡋࡀࡌ :ࡍࡊࡅࡋࡀࡋࡌࡀࡌ | ACD‬‬ ‫ࡌࡉࡔࡌࡀ ࡖࡔࡌࡅࡍ ‪ACD ࡀࡉࡓࡐࡉ :ࡀࡉࡓࡐࡉࡁ 1 AI ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | J ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 34 B ࡍࡊࡅࡉࡀࡐࡔࡍࡀ; GH ࡍࡅࡄࡉࡀࡐࡔࡍࡀ :ࡍࡅࡄࡉࡐࡀࡍࡀ 33 B ࡍࡅࡌࡔࡖ ࡀࡌࡅࡔࡉࡌ; G‬‬ ‫ࡖࡆࡉࡅࡀ‪J ࡊࡀࡅࡀࡂࡁ :ࡊࡉࡅࡀࡂࡁ | B ࡀࡉࡌࡋࡔࡅࡕ; D ࡀࡌࡋࡔࡅࡕ; H ࡀࡉࡌࡉࡋࡔࡅࡕ :ࡀࡌࡉࡋࡔࡅࡕ 2 GH ࡀࡓࡅࡍࡄ; I ࡀࡓࡅࡍࡄࡖ :ࡀࡓࡅࡍࡄࡖ | J ࡀࡑࡉࡓࡀࡕࡁ :ࡀࡑࡉࡀࡁࡓࡀࡕࡁ | J ࡀࡅࡉࡆ :‬‬ ‫‪B ࡀࡍࡉࡉࡀࡁࡀ; I ࡀࡍࡉࡉࡁࡀ; J ࡀࡉࡅࡁࡀ :ࡀࡍࡉࡉࡁࡀ | J ࡀࡉࡋࡀࡋࡀࡂ :ࡀࡉࡋࡀࡋࡀࡂࡌࡅ 6 >B :ࡀࡆࡅࡋࡊࡀࡖ | >J :ࡀࡓࡀࡒࡏࡁ ࡀࡉࡋࡍࡉࡉࡌ ࡀࡉࡓࡌࡀ 5 J ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡖ | B ࡕࡀࡅࡉࡂࡁ; J ࡊࡀࡅࡉࡂࡁ :ࡊࡉࡅࡀࡂࡁ 3‬‬ ‫;ࡁࡉࡉࡍࡀ ‪ACD ࡀࡋࡃࡀ :ࡀࡋࡃ | I ࡍࡉࡆࡀࡄ ࡀࡉࡅࡄࡍࡉ ࡀࡋࡃࡀ ࡀࡓࡅࡀࡃ :ࡍࡉࡆࡀࡄ ࡀࡉࡅࡄࡍࡉ ࡀࡋࡃ ࡀࡓࡅࡀࡃ | GH ࡍࡉࡆࡉࡀࡄ :1ࡍࡉࡆࡀࡄ | >BGHJ :ࡀࡓࡅࡀࡃ ࡍࡉࡆࡀࡄ ࡀࡉࡅࡄࡍࡉ ࡀࡋࡃࡀ 7 H ࡇࡓࡁࡋ :ࡀࡓࡁࡋ | AD‬‬ ‫ࡄࡀࡆࡉࡍ‪ࡃࡉࡒࡀࡉ :ࡀࡓࡅࡍࡄࡅ ࡃࡉࡒࡀࡉ 9 IJ ࡀࡌࡋࡀࡖ ࡀࡅࡀࡂࡁ :ࡀࡌࡋࡀࡁ | ACD ࡍࡅࡂࡎࡍࡀ :ࡍࡅࡂࡎࡍࡀࡅ | AC ࡀࡉࡅࡄࡍࡉࡖ ࡀࡉࡅࡄࡍࡉ :ࡀࡉࡅࡄࡍࡉ | DIJ ࡀࡋࡃ :ࡀࡋࡃࡀ 8 AC ࡍࡉࡆࡉࡀࡄ :2‬‬ ‫ࡅࡄࡍࡅࡓࡀ ‪ࡀࡉࡎࡊࡉࡖ :ࡀࡉࡓࡉࡍࡈࡅ ࡀࡉࡉࡎࡊࡀ ࡀࡉࡉࡎࡊࡀ 10 G ࡍࡅࡄࡉࡀࡔࡅࡁࡋࡀࡌ :ࡍࡅࡄࡉࡀࡔࡅࡁࡋࡀࡁ | J ࡓࡉࡒࡀࡉ :2ࡃࡉࡒࡀࡉ | >ACD :ࡃࡉࡒࡀࡉ ࡀࡓࡅࡍࡄࡅ | H ࡇࡓࡅࡍࡄࡅ :ࡀࡓࡅࡍࡄࡅ | I‬‬ ‫ࡖࡎࡊࡉࡉࡀ ࡅࡌࡀࡍࡈࡓࡉࡀ ‪ࡇࡓࡁࡋ ࡀࡁࡀ :ࡀࡁࡀ 12 ACD ࡀࡉࡁࡕࡀࡉ; H ࡀࡉࡁࡕࡀࡉࡖ :ࡀࡉࡁࡕࡀࡉࡅ 11 I ࡀࡉࡉࡎࡊࡉ :2ࡀࡉࡉࡎࡊࡀ | BGH ࡀࡉࡓࡈࡍࡀࡌࡅ ࡀࡉࡉࡊࡎࡖ ࡀࡉࡎࡊࡉࡖ; I ࡀࡉࡓࡉࡍࡈࡅ ࡀࡉࡉࡎࡊࡉ ࡀࡉࡉࡎࡊࡀ; J‬‬ ‫‪ࡀࡉࡀࡌࡃࡀࡒ :ࡀࡉࡀࡌࡃࡀࡒࡋ ࡀࡉࡀࡌࡃࡀࡒ 14 ACD ࡀࡉࡌࡋࡔࡅࡕ :ࡀࡌࡉࡋࡔࡅࡕ | AD ࡀࡓࡀࡌࡖ :ࡀࡓࡀࡌ 13 B ࡀࡊࡉࡌࡎࡐࡀ :ࡀࡊࡉࡌࡉࡎࡐࡀ | G ࡀࡓࡅࡍࡄ :ࡀࡓࡅࡍࡄࡅ | D ࡀࡁࡀࡖ; H‬‬ ‫ࡏࡋࡒࡀࡃࡌࡀࡉࡀ ‪ࡀࡉࡓࡒࡀ :ࡀࡉࡒࡓࡀ | BI ࡀࡋࡁࡀࡎ :ࡀࡋࡁࡉࡎ 16 BI ࡀࡋࡁࡀࡎ :ࡀࡋࡁࡉࡎ | >ACD :2ࡀࡉࡋࡉࡅࡄ | AC ࡀࡍࡃࡀࡂࡔࡀ :ࡀࡍࡃࡀࡂࡔ 15 I ࡇࡓࡁ; >J :ࡇࡓࡁ | ACD ࡀࡉࡀࡌࡃࡀࡒ ࡋࡏ; I‬‬ ‫‪D ࡀࡒࡓࡀ; HJ‬‬

Translation | 295

65:29 – 66:16

I will explain to them your wicked advice,1018 30 I will explain to them your speech,

in which there is no light. lest they listen to your talk.

Why would they listen to your words,

and why would they remain within your world?”

My chosen people certainly listened to me,1019

all of them were good.

They were all good,

and they raised their faces1020 to light’s place.

And Life triumphs!

In the name of the Great Life,

may the sublime light be magnified!

66. Way out beyond, in the splendid fruits,

in light’s courts,1021

in the perfect house,

within you, Ayar’s garden, is insight.

within you, Adam’s garden,

is a proclamation, called forth by Life.

Whatever the great say,

they tell stories with glory.

5 They say things with glory,1022

they say the proclamation’s words.

They reveal the secrets that

were once held between father and son.

Before there was this abode,

before all this existed,1023

before the sun and the moon existed,

and went into the world,1024

The splendor within its vessel blazed,

and the light blazed within their garb,

10 the words were hidden,

hidden and guarded within their books.1025

The winds kept the peace,

and settled upon the world’s wilderness.

The produce that is entirely splendor,

and the light that is entirely beams,1026

the Lord of Greatness has set

and confirmed in the perfect house.

The great first one1027 spoke, saying

to the first, his son,1028

15 “My son, come be a messenger for me,

come, for me bear a burden,

1018 1019 1020 1021 1022 1023 1024 1025 1026 1027 1028 1029

come, bear a burden for me, and tread down the rebellious lands1029 for me.

ACD “for you, that wicked;” I “your wicked talk.” Following the variant in BG. B “yourselves;” G “themselves.” J “in light’s consecrations.” Line 5a is missing from J. Line 7a is missing from BGHIJ. In I, the missing words appear in the margin. IJ “inside the world. Either “books” or “orders.” Unclear. ACD have “the great one.” In I, the word “first” is understruck. IJ are missing “his son.” It has been copied into the margin of I. HJ “fortresses.”

296 | Text

[243]

[244]

ࡇࡁࡕࡉࡋ ࡀࡓࡅࡍࡄࡖ ࡍࡀࡀࡉࡁࡑࡉࡖ ࡊࡀࡅࡔࡄࡉࡁ ࡀࡉࡌࡓࡀࡄ ࡀࡉࡓࡌࡍࡉࡖ ࡀࡓࡅࡀࡃࡋ ࡀࡉࡋࡁࡌࡀࡄࡌ ࡀࡉࡃࡉࡔࡖ ࡀࡓࡅࡀࡃ ࡍࡀࡓࡕࡀࡎࡌ ࡗ ࡀࡕࡀࡓࡉࡕࡎࡅ ࡀࡉࡊࡋࡀ ࡀࡓࡉࡒࡖ ࡀࡑࡉࡀࡁࡓࡀࡕࡅ ࡀࡉࡅࡁࡀ ࡀࡁࡓࡋ ࡀࡉࡀࡌࡃࡀࡒ ࡍࡀࡈࡂࡉࡋࡍࡉ ࡍࡀࡌ ࡋࡐࡉࡏ ࡅࡏ ࡀࡉࡊࡋࡀ ࡀࡉࡌࡁ ࡋࡐࡉࡍࡉࡀࡋࡖ ࡀࡉࡌࡄࡀࡕ ࡀࡉࡌࡁ ࡋࡐࡉࡍࡉࡀࡋࡖ ࡀࡉࡑࡋࡉࡓࡕࡍࡉ ࡉࡀࡔࡉࡓࡁ ࡍࡀࡌ ࡀࡒࡓࡐࡉ ࡀࡉࡋࡉࡅࡄࡍࡉ ࡍࡀࡌ ࡇࡓࡁ ࡀࡉࡀࡌࡃࡀࡒࡋ ࡀࡁࡓ ࡊࡀࡈࡂࡉࡋࡍࡉ ࡍࡀࡀ ࡋࡐࡉࡉࡕ ࡅࡏ ࡀࡉࡊࡋࡀ ࡀࡉࡌࡁ ࡋࡐࡉࡉࡕࡀࡋࡖ ‖ ࡀࡉࡌࡄࡀࡕ ࡀࡉࡌࡁ ࡋࡐࡉࡉࡕࡀࡋࡖ ࡊࡀࡔࡉࡓࡁ ࡊࡀࡑࡋࡅࡓࡕ ࡍࡀࡀ ࡀࡉࡓࡀࡔ ࡊࡀࡋࡉࡅࡄࡏ ࡍࡀࡀ ࡀࡅࡉࡆࡖ ࡀࡍࡉࡓࡀࡒࡋ ࡍࡍࡅࡐࡉࡍࡊࡀࡅ ࡊࡀࡅࡔࡄࡖ ࡀࡌࡋࡀࡋ ࡀࡉࡂࡎࡀࡅ ࡀࡉࡋࡁࡌࡀࡄࡌ ࡀࡉࡃࡉࡔ ࡀࡉࡅࡓࡃࡉࡄ ࡍࡀࡓࡕࡀࡎࡌ ࡗ ࡀࡕࡀࡓࡉࡕࡎࡅ ࡀࡉࡊࡋࡀ ࡀࡓࡉࡒࡖ ࡀࡑࡉࡀࡁࡓࡀࡕࡅ ࡀࡃࡉࡌࡓࡀࡕࡖ ࡀࡋࡀࡒ ࡍࡀࡀ ࡀࡃࡉࡌࡓࡀࡕ ࡅࡀࡋࡏ ࡀࡕࡅࡁࡀࡓࡖ ࡀࡓࡀࡌ ࡇࡋࡓࡀࡌࡀ

ࡊࡀࡅࡔࡄࡖ ‖ ࡀࡌࡋࡀࡋ ࡀࡉࡂࡎࡀ ࡀࡕࡀࡅࡀࡉࡓࡀࡖ ࡀࡓࡕࡀࡋ ࡀࡍࡉࡍࡉࡀࡕࡖ ࡀࡓࡕࡀࡋ ࡀࡕࡀࡉࡋࡉࡋࡖ ࡀࡓࡕࡀࡋ ࡀࡉࡌ ࡀࡉࡁࡀࡍࡆࡀࡖ ࡀࡓࡕࡀࡋ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡋࡉࡋࡀࡌ ࡍࡀࡒࡎࡍࡀ ࡍࡀࡌ ࡕࡅࡄࡏ ࡅࡏ ࡀࡉࡐࡋࡊࡅࡍࡉ ࡍࡀࡌ ࡉࡀࡐࡔࡍࡀ ࡀࡉࡋࡉࡎࡌࡍࡉ ࡍࡀࡌ ࡀࡕࡅࡎࡌ ࡀࡅࡉࡆࡖ ࡀࡍࡉࡓࡀࡒ ࡉࡀࡋࡉࡊࡋ ࡍࡅࡓࡒࡀ ࡅࡂࡁ ࡀࡉࡔࡉࡁ ࡀࡉࡋࡉࡓࡎࡀ ࡗ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡋࡉࡋࡀࡌ ࡍࡀࡒࡎࡍࡀ ࡍࡀࡌ ࡕࡅࡄࡉࡕ ࡅࡏ ࡀࡉࡐࡋࡊࡅࡍࡉ ࡍࡀࡌ ࡊࡀࡐࡔࡍࡀ ࡊࡀࡋࡉࡎࡌ ࡍࡀࡀ ࡀࡕࡅࡎࡌ ࡀࡅࡉࡆࡖ ࡀࡍࡉࡓࡀࡒ ࡊࡀࡋࡉࡊࡋ ࡍࡅࡓࡒࡀ ࡅࡂࡁ ࡀࡉࡔࡉࡁ ࡊࡀࡋࡉࡃࡀࡔ ࡅࡏ ࡀࡉࡉࡄࡖ ࡀࡌࡅࡔࡁ ࡌࡅࡒ ࡀࡉࡌࡋࡀ ࡎࡀࡓࡉࡒࡁ ࡔࡀࡁࡀࡋࡕࡏࡅ ࡇࡁࡕࡉࡋ ࡀࡓࡅࡍࡄࡖ ࡀࡑࡁࡏࡖ ࡊࡀࡅࡔࡄࡉࡁ ࡀࡕࡀࡅࡀࡉࡓࡀ ࡀࡉࡅࡓࡃࡄ ࡀࡕࡀࡉࡋࡉࡋࡅ ࡀࡍࡉࡍࡉࡀࡕ ࡀࡉࡅࡓࡃࡉࡄ ࡀࡉࡌ ࡀࡉࡁࡀࡍࡆࡀ ࡀࡉࡅࡓࡃࡉࡄ ࡉࡍࡀࡉࡌ ࡀࡋࡉࡀࡄ ࡅࡀࡋࡏ ࡇࡑࡁࡍࡀ ࡀࡓࡁࡀࡂࡋ ࡇࡋࡍࡀࡃࡀࡌ

:ࡀࡓࡕࡀࡋ 19 J ࡀࡓࡅࡀࡃ :ࡀࡓࡅࡀࡃࡋ 18 J ࡀࡉࡁࡕࡉࡋ :ࡇࡁࡕࡉࡋ | >ACD; H ࡀࡓࡅࡍࡄ :ࡀࡓࡅࡍࡄࡖ | ACI ࡍࡀࡀࡉࡁࡑࡅࡖ :ࡍࡀࡀࡉࡁࡑࡉࡖ | ACDG ࡊࡅࡔࡄࡉࡁ; IJ ࡊࡀࡅࡔࡄࡁ :ࡊࡀࡅࡔࡄࡉࡁ 17

IJ ࡀࡕࡀࡓࡉࡕࡎࡏࡅ :ࡀࡕࡀࡓࡉࡕࡎࡅ | >BD :ࡍࡀࡓࡕࡀࡎࡌ ࡗ ࡀࡕࡀࡓࡉࡕࡎࡅ ࡀࡕࡀࡉࡋࡉࡋࡖ ࡀࡓࡕࡀࡋ 20 J ࡀࡉࡋࡌࡀࡄࡌ :ࡀࡉࡋࡁࡌࡀࡄࡌ | G ࡍࡀࡀࡍࡉࡉࡕࡖ; H ࡍࡀࡍࡉࡀࡕࡖ :ࡀࡍࡉࡍࡉࡀࡕࡖ | J ࡀࡉࡁࡕࡉࡋ

:ࡀࡉࡅࡁࡀ | J ࡀࡉࡁࡓࡋ :ࡀࡁࡓࡋ | J ࡇࡉࡉࡀࡌࡃࡀࡒ :ࡀࡉࡀࡌࡃࡀࡒ | J ࡀࡉࡋࡓࡀࡌࡍࡉࡖ :ࡇࡋࡓࡀࡌࡍࡉࡖ 22 J ࡀࡓࡉࡒ :ࡀࡓࡉࡒࡖ | D ࡀࡉࡁࡉࡍࡆࡀࡖ; GHJ ࡀࡉࡁࡀࡍࡆࡖ; I ࡀࡉࡁࡀࡍࡆࡀࡖ :ࡀࡉࡁࡀࡍࡆࡀࡖ 21

ࡋࡐࡀࡍࡉࡀࡋࡖ; GH ࡋࡐࡉࡍࡀࡀࡋࡖ; I ࡋࡐࡉࡍࡉࡀࡋࡖ; J ࡋࡐࡉࡍࡀࡀࡋ :ࡋࡐࡉࡍࡉࡀࡋࡖ 24 GH ࡍࡀࡀࡌ :2ࡍࡀࡌ | GH ࡍࡀࡀࡌ :1ࡍࡀࡌ | B ࡍࡀࡌ ࡕࡉࡄࡏ; J ࡍࡀࡌࡕࡉࡄࡏ :ࡍࡀࡌ ࡕࡅࡄࡏ 23 B ࡀࡉࡅࡁࡀࡖ B ࡋࡐࡀࡍࡉࡀࡋࡖ; GH ࡋࡐࡉࡍࡀࡀࡋࡖ; I ࡋࡐࡉࡍࡉࡀࡋࡖ :ࡋࡐࡉࡍࡉࡀࡋࡖ | ACD ࡀࡉࡋࡉࡎࡌࡍࡉࡖ; G ࡇࡋࡉࡎࡌࡍࡉ :ࡀࡉࡋࡉࡎࡌࡍࡉ 25 >J :ࡀࡉࡌࡁ ࡋࡐࡉࡍࡉࡀࡋࡖ ࡀࡉࡋࡉࡎࡌࡍࡉ ࡍࡀࡌ ࡀࡕࡅࡎࡌ ࡀࡉࡊࡋࡀ 25–24 B ࡇࡋࡉࡅࡄࡍࡉ :ࡀࡉࡋࡉࡅࡄࡍࡉ | ACD ࡍࡅࡒࡓࡀ :ࡍࡅࡓࡒࡀ | B ࡀࡉࡋࡓࡉࡎࡀ; G ࡇࡋࡉࡓࡎࡀ :ࡀࡉࡋࡉࡓࡎࡀ 27 J ࡀࡉࡑࡋࡀࡓࡕࡍࡉ :ࡀࡉࡑࡋࡉࡓࡕࡍࡉ | D ࡉࡍࡀࡓࡀࡒ; I ࡀࡍࡉࡓࡀࡒ ࡉࡍࡀࡓࡀࡒ :ࡀࡍࡉࡓࡀࡒ 26 :ࡍࡀࡒࡎࡍࡀ | J ࡍࡀࡀ :ࡍࡀࡌ | J ࡀࡕࡅࡄࡉࡕ :ࡕࡅࡄࡉࡕ 29 J ࡀࡉࡀࡌࡃࡀࡒ :ࡀࡉࡀࡌࡃࡀࡒࡋ | G ࡇࡋࡓࡀࡌࡍࡉ; >H; I ࡇࡋࡓࡀࡌࡍࡉࡖ; J ࡀࡉࡋࡓࡀࡌࡍࡉ :ࡇࡋࡓࡀࡌࡍࡉࡖ 28 >ACD :ࡀࡒࡓࡐࡉ | G ࡊࡀࡑࡋࡅࡓࡕ 32 BJ ࡋࡐࡀࡉࡕࡀࡋࡖ :ࡋࡐࡉࡉࡕࡀࡋࡖ 31 GJ ࡀࡌࡀࡉࡁ :ࡀࡉࡌࡁ | B ࡋࡐࡀࡉࡕࡀࡋࡖ :ࡋࡐࡉࡉࡕࡀࡋࡖ 30 ACDI ࡊࡀࡈࡂࡉࡋࡏ ࡍࡀࡌ :ࡊࡀࡈࡂࡉࡋࡍࡉ ࡍࡀࡀ | BG ࡊࡀࡒࡎࡍࡀ; J ࡀࡒࡎࡍࡀ :ࡍࡅࡓࡒࡀ | C ࡅࡁ :ࡅࡂࡁ | B ࡀࡉࡔࡉࡓࡁ :ࡀࡉࡔࡉࡁ 33 AC ࡊࡀࡑࡋࡅࡓࡕ ࡊࡀࡔࡉࡓࡁ; D ࡊࡀࡑࡋࡉࡓࡕ ࡊࡀࡔࡉࡓࡁ; HJ ࡊࡀࡔࡉࡓࡁ ࡊࡀࡑࡋࡀࡓࡕ; I ࡊࡀࡔࡉࡓࡁ ࡊࡀࡑࡋࡅࡓࡕ ࡊࡀࡔࡉࡓࡁ :ࡊࡀࡔࡉࡓࡁ J ࡊࡅࡔࡄࡁ :ࡊࡀࡅࡔࡄࡉࡁ 36 ACD ࡔࡀࡁࡀࡋࡕࡅ :ࡔࡀࡁࡀࡋࡕࡏࡅ 35 AC ࡀࡍࡉࡀࡒࡋ :ࡀࡍࡉࡓࡀࡒࡋ 34 ACDGJ ࡊࡀࡋࡁࡀࡄࡏ; H ࡊࡀࡋࡉࡅࡄ :ࡊࡀࡋࡉࡅࡄࡏ | A ࡍࡅࡒࡓࡀ; C ࡍࡅࡓࡒ ࡀࡍࡉࡍࡉࡀࡕ :ࡀࡉࡁࡀࡍࡆࡀ 39 J ࡍࡉࡓࡕࡀࡎࡌ :ࡍࡀࡓࡕࡀࡎࡌ 38 J ࡀࡉࡁࡕࡉࡋ :ࡇࡁࡕࡉࡋ | G ࡀࡑࡓࡅࡏࡖ; I ࡀࡑࡁࡅࡏࡖ; J ࡀࡉࡑࡁࡅࡏࡖ :ࡀࡑࡁࡏࡖ | ACD ࡊࡀࡅࡔࡄࡁࡅ; G ࡊࡅࡔࡄࡉࡁ; I ࡊࡀࡅࡔࡄࡁ; >J :ࡀࡃࡉࡌࡓࡀࡕࡖ ࡀࡋࡀࡒ ࡍࡀࡀ | J ࡀࡉࡃࡉࡌࡓࡀࡕ :ࡀࡃࡉࡌࡓࡀࡕ | ACD ࡀࡅࡄࡖ ࡀࡋࡉࡀࡄ; I ࡀࡅࡄࡖ ࡀࡋࡉࡀࡄ :ࡀࡋࡉࡀࡄ 40 J ࡀࡉࡓࡉࡒࡖ :ࡀࡓࡉࡒࡖ | ACD ࡀࡉࡌࡖ :ࡀࡉࡌ | J ࡀࡉࡁࡀࡍࡆࡀ H ࡀࡉࡋࡓࡀࡌࡀ :ࡇࡋࡓࡀࡌࡀ | J ࡀࡉࡑࡁࡍࡀ :ࡇࡑࡁࡍࡀ | B ࡇࡋࡍࡀࡃࡀࡌࡖ; GH ࡇࡋࡍࡀࡃࡉࡌࡖ; I ࡇࡋࡍࡀࡃࡀࡌࡖ; J ࡀࡉࡋࡍࡉࡃࡉࡌ :ࡇࡋࡍࡀࡃࡀࡌ 41 ACD ࡀࡉࡃࡉࡌࡓࡀࡕࡖ :ࡀࡃࡉࡌࡓࡀࡕࡖ

20

25

30

35

40

Translation | 297

66:17 – 66:41

Go to the realm of darkness,

in the darkness that has no tinge of light

to the place of the lions,

to the den of savage leopards,

to the place of dragons,1030

to the den of the devastating demons,1031

20 to the place of the liliths,

to the place of the water-torrents,

and the courts of devouring pitch.”

The first spoke, saying

to the great, his father,

“If I go down, who will bring me up?

If I fall down, who will grab me?

Who will embrace my soul,

so that we do not fall into the devouring waters?

25 Who will form a solid space for me,

30

and the Astartes like veiled women,1032

so that we do not fall into still waters?1033

My wreath, the beams of splendor,

who will set it upon my head?

If the wicked capture me within their fortress,1034

who will be my savior?”

The great spoke, saying

to the first, his son,

“If you go down, who will bring me up?1035

If you fall down, I will grab you.1036

Who will embrace your soul,

so that you do not fall into the devouring waters?1037

I shall form a solid space for you,

so that you do not fall into still waters.

Your wreath, the beams of light,

I shall set upon your head.

If the wicked throw you within their fortress,1038

I shall be your redeemer.1039

Rise in the name of Life,

gather the beams of light,

35 don the helmet1040 of the worlds,

and go to the realm of darkness,

in the darkness that has no tinge1041 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,

40 if it were not for the strength from me,1042

He submitted to the man, his creator.1044

1030 1031 1032 1033 1034 1035 1036 1037 1038 1039 1040 1041 1042 1043 1044

if it were not that I am a disciple, a disciple’s voice.”1043 The Lord of Greatness said to him,

G “to the place of the second,” I “there is no second in it.” J “the collected demons.” Line 20 is missing from BD. Line 24b to 25b from “into waters” to “into waters” is missing from J. ACD “their land.” BG “if you go down, who will bring you up?” J “If you go down, I will bring him up.” ACDI “who will grab me?” GJ “the devouring sea.” A “their land.” ACDGJ “I shall give you redeeming.” Or perhaps “sickness.” G “store.” ACD “the strength that was from me.” I is emended to reflect ACD. Line 41 is missing from J. Literally “planter.”

‫‪298 | Text‬‬

‫‪45‬‬

‫‪50‬‬

‫ࡌࡀࡄࡅ ࡄࡈࡉࡕࡋࡀࡊ ࡔࡀࡃࡀࡓࡕࡀࡊ‬ ‫ࡅࡏࡋ ࡏࡅࡌࡒࡀ ࡖࡅࡊࡋࡇ ࡎࡓࡅࡕࡀ‬ ‫ࡗ ࡄࡀࡆࡉࡍ ࡔࡅࡌࡀ ࡌࡉࡀࡍࡉ ࡍࡀࡑࡁ‬ ‫ࡖࡏࡌࡓࡀ ࡅࡔࡉࡌࡀ ࡀࡄࡁࡀࡋࡉࡀ‬ ‫ࡂࡀࡈࡉࡋࡁࡇ ࡀࡓࡉࡀࡅࡀࡕࡀ ‖‬ ‫ࡂࡀࡈࡉࡋࡁࡇ ࡕࡀࡉࡍࡉࡍࡀ‬ ‫ࡅࡂࡀࡈࡉࡋࡁࡇ ࡋࡉࡋࡉࡀࡕࡀ‬ ‫ࡉࡀࡁࡔࡉࡁࡉࡀ ࡀࡆࡍࡀࡁࡉࡀ ࡖࡌࡉࡀ‬ ‫ࡒࡀࡋࡀ ࡒࡓࡉࡕ ࡋࡁࡉࡕ ࡄࡉࡉࡀ‬ ‫ࡎࡀࡃࡀࡓࡕࡉࡅࡍࡍ ࡋࡏࡁࡉࡃࡀࡕࡀ‬ ‫ࡁࡊࡀࡔࡕࡇ ࡋࡄࡔࡅࡀࡊ‬ ‫ࡎࡉࡋࡒࡉࡕ ࡁࡋࡀ ࡌࡅࡌࡀ‬

‫ࡅࡋࡄࡀࡀࡊ ࡔࡀࡃࡉࡓࡕࡀࡊ‬ ‫ࡖࡏࡉࡍࡔ ࡁࡂࡀࡅࡇ ࡋࡀࡃࡀࡓ‬ ‫ࡔࡀࡃࡀࡓࡋࡉࡀ ࡂࡀࡅࡀࡆࡀ‬ ‫ࡅࡀࡌࡀࡓࡋࡉࡀ‬ ‫ࡅࡂࡀࡈࡉࡋࡁࡇ ࡉࡍࡌࡓࡉࡀ ࡄࡀࡓࡌࡉࡀ‬ ‫ࡂࡀࡈࡉࡋࡁࡇ ࡔࡉࡃࡉࡀ ࡌࡄࡀࡌࡁࡋࡉࡀ‬ ‫ࡅࡎࡕࡉࡓࡀࡕࡀ ࡗ ࡌࡎࡀࡕࡓࡀࡍ‬ ‫ࡅࡕࡀࡓࡁࡀࡉࡑࡀ ࡖࡒࡉࡓࡀ ࡀࡋࡊࡉࡀ‬ ‫ࡄࡀࡉࡋࡀ ࡅࡆࡉࡅࡀ ࡔࡀࡃࡀࡓࡋࡉࡀ‬ ‫ࡖࡀࡁ ࡀࡐࡒࡃࡀࡍ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ‬ ‫ࡅࡕࡓࡀࡕࡑࡇ ࡋࡄࡍࡅࡓࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬ ‫ࡅࡋࡀࡄࡅࡀࡁࡉࡀ ࡄࡀࡎࡉࡓ ࡅࡁࡉࡑࡓ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫]‪[245‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡏࡅࡕࡓࡀ ࡌࡍ ࡋࡁࡀࡓ ࡒࡀࡓࡉࡀ‬ ‫ࡀࡌࡀࡓࡋࡇ‬ ‫ࡀࡃࡀࡌ ࡋࡀࡕࡉࡔࡄࡀࡓ ࡅࡋࡀࡕࡉࡔࡅࡊࡁ‬ ‫ࡋࡀࡕࡉࡄࡅࡉࡀ ࡁࡓ ࡁࡀࡉࡕࡀ‬ ‫ࡋࡀ‖ࡕࡉࡓࡄࡅࡌ ࡋࡊࡉࡋࡉࡀ ࡁࡅࡎࡌࡀ‬ ‫ࡋࡀࡕࡉࡓࡄࡅࡌ ࡁࡅࡎࡌࡀࡉࡍࡀ‬ ‫ࡋࡀࡕࡉࡓࡄࡅࡌ ࡈࡅࡋࡀࡋࡉࡀ ࡖࡆࡉࡀࡐ‬ ‫ࡅࡈࡅࡋࡀࡉࡍࡀࡕࡀ ࡖࡆࡉࡀࡐ ࡖࡌࡀࡊࡃࡁࡀ‬ ‫ࡋࡀࡕࡉࡔࡕࡉࡀ ࡅࡋࡀࡕࡉࡓࡅࡉࡀ‬

‫ࡅࡋࡀࡃࡀࡌ ࡂࡀࡁࡓࡀ ࡌࡀࡓࡐࡉࡔࡋࡇ‬ ‫ࡅࡋࡀࡕࡉࡉࡍࡔࡉࡇ ࡖࡌࡀࡓࡀࡊ ࡀࡐࡒࡃࡀࡊ‬ ‫ࡅࡄࡀࡉࡀࡁࡀ ࡁࡕࡉࡁࡉࡋ ࡋࡀࡕࡉࡕࡉࡒࡓࡉࡀ‬ ‫ࡅࡋࡀࡔࡀࡉࡐࡓ ࡀࡕࡅࡀࡕ ࡖࡌࡓࡀࡂࡀࡂࡀ‬ ‫ࡅࡋࡀࡕࡉࡁࡀࡈࡉࡋ ࡓࡀࡄࡌࡀࡊ ࡖࡋࡉࡋࡉࡀ‬ ‫ࡅࡋࡀࡔࡀࡌࡀࡔࡕࡀ ࡖࡌࡓࡀࡂࡀࡂࡀ‬

‫]‪[246‬‬

‫ࡅࡋࡀࡕࡉࡉࡍࡔࡉࡇ ࡖࡌࡀࡓࡀࡊ ࡌࡍ ࡏࡅࡓࡑࡀࡊ‬

‫‪HJ ࡊࡀࡕࡓࡀࡃࡀࡔ ࡊࡀࡀࡄࡋࡅ :ࡊࡀࡕࡓࡉࡃࡀࡔ ࡊࡀࡀࡄࡋࡅ | ACDI ࡊࡀࡕࡓࡉࡃࡀࡔ ࡊࡀࡋࡉࡕࡉࡈࡄ; H ࡊࡀࡕࡓࡀࡃࡀࡔࡖ ࡊࡀࡋࡕࡉࡈࡄ; J ࡍࡀࡕࡓࡀࡃࡀࡔࡖ ࡊࡀࡋࡕࡉࡈࡄ :ࡊࡀࡕࡓࡀࡃࡀࡔ ࡊࡀࡋࡕࡉࡈࡄ 42‬‬

‫;‪BD ࡀࡌࡉࡀࡔࡅ :ࡀࡌࡉࡔࡅ 45 H ࡍࡇࡉࡌ :ࡉࡍࡀࡉࡌ | GHJ ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 44 C ࡔࡍࡉࡀࡖ :ࡔࡍࡉࡏࡖ | BG ࡀࡒࡌࡅࡏ ࡋࡏ; I ࡀࡒࡌࡅࡏࡋࡏࡅ; J ࡀࡒࡌࡅࡏࡋࡅ :ࡀࡒࡌࡅࡏ ࡋࡏࡅ 43 >BG‬‬ ‫ࡀࡄࡁࡀࡋࡉࡀ‪ࡇࡁࡋࡉࡈࡉࡂ :1ࡇࡁࡋࡉࡈࡀࡂ 47 J ࡀࡉࡌࡓࡉࡄ :ࡀࡉࡌࡓࡀࡄ | H ࡀࡉࡓࡌࡍࡀ :ࡀࡉࡓࡌࡍࡉ | D ࡇࡁࡉࡋࡈࡀࡂࡅ; GHJ ࡇࡁࡋࡉࡈࡀࡂ :ࡇࡁࡋࡉࡈࡀࡂࡅ | D ࡇࡁࡉࡋࡈࡀࡂ :ࡇࡁࡋࡉࡈࡀࡂ 46 AC ࡀࡉࡋࡉࡁࡄࡀ :‬‬ ‫‪ࡇࡁࡋࡉࡈࡀࡂ; D ࡇࡁࡋࡉࡈࡉࡂ :ࡇࡁࡋࡉࡈࡀࡂࡅ 48 GH ࡀࡉࡋࡁࡌࡀࡄࡌࡅ; J ࡀࡉࡋࡁࡌࡀࡄࡌࡅ :ࡀࡉࡋࡁࡌࡀࡄࡌ | B ࡇࡁࡋࡉࡈࡀࡂࡅ :2ࡇࡁࡋࡉࡈࡀࡂ | I ࡇࡁࡋࡉࡈࡀࡂ ࡀࡍࡉࡍࡉࡀࡕ :ࡇࡁࡋࡉࡈࡀࡂ ࡀࡍࡉࡍࡉࡀࡕ | B ࡇࡁࡋࡉࡈࡀࡂࡅ; G‬‬ ‫‪ACD ࡀࡑࡉࡀࡁࡓࡀࡕࡁࡅ; H ࡀࡑࡉࡀࡁࡓࡀࡕ :ࡀࡑࡉࡀࡁࡓࡀࡕࡅ | D ࡀࡉࡔࡉࡁࡀࡉ; G ࡇࡁࡉࡔࡁࡀࡉ; H ࡀࡉࡔࡉࡁ ࡀࡉ; I ࡀࡉࡁࡉࡔࡁ ࡀࡉ :ࡀࡉࡁࡉࡔࡁࡀࡉ 49 ACDJ ࡀࡕࡀࡓࡉࡕࡎࡏࡅ :ࡀࡕࡀࡓࡉࡕࡎࡅ | AGH‬‬ ‫ࡖࡒࡉࡓࡀ‪G ࡍࡍࡉࡉࡕࡓࡀࡃࡀࡎ; J ࡍࡍࡀࡉࡕࡒࡉࡃࡀࡎ :ࡍࡍࡅࡉࡕࡓࡀࡃࡀࡎ 51 H ࡇࡋࡓࡀࡃࡀࡔ :ࡀࡉࡋࡓࡀࡃࡀࡔ | ACD ࡀࡅࡉࡆࡖ :ࡀࡅࡉࡆࡅ | IJ ࡀࡉࡉࡄࡕࡉࡁࡋ :ࡀࡉࡉࡄ ࡕࡉࡁࡋ 50 J ࡀࡉࡓࡉࡒࡖ :‬‬ ‫;ࡎࡀࡃࡉࡓࡕࡉࡅࡍࡍ ‪ࡓࡉࡎࡀࡄ 53 BG ࡀࡓࡅࡍࡄࡉࡋ :ࡀࡓࡅࡍࡄࡋ | ACD ࡍࡇࡑࡀࡓࡕࡅ; J ࡀࡉࡑࡕࡀࡓࡕࡅ :ࡇࡑࡕࡀࡓࡕࡅ | ACD ࡍࡇࡔࡀࡊࡁ :ࡇࡕࡔࡀࡊࡁ 52 H ࡍࡉࡄࡉࡀࡅࡀࡋࡏ :ࡍࡅࡄࡉࡀࡅࡀࡋࡏ | BH‬‬ ‫ࡅࡁࡉࡑࡓ‪J ࡀࡉࡋࡔࡉࡐࡓࡀࡌ :ࡇࡋࡔࡉࡐࡓࡀࡌ | CG ࡓࡀࡁࡋࡀ; I ࡓࡀࡁࡋ :ࡓࡀࡁࡋ 1 AC ࡀࡉࡉࡄࡅ ࡀࡉࡉࡄ; I ࡀࡉࡉࡄࡅ ࡀࡉࡉࡄ :ࡀࡉࡉࡄ 54 ACD ࡓࡑࡀࡁࡅ ࡓࡀࡎࡀࡄ; GH ࡓࡑࡉࡁ ࡓࡉࡎࡀࡄ :‬‬ ‫;ࡌࡀࡓࡐࡀࡔࡋࡇ ‪:ࡀࡁࡀࡉࡀࡄࡅ 4 ACD ࡊࡀࡃࡒࡐࡀࡖ ࡊࡀࡓࡀࡌࡋ; J ࡊࡀࡃࡒࡐࡀࡖ ࡊࡀࡓࡀࡌࡖ :ࡊࡀࡃࡒࡐࡀ ࡊࡀࡓࡀࡌࡖ | B ࡁࡊࡉࡔࡉࡕࡀࡋࡅ :ࡁࡊࡅࡔࡉࡕࡀࡋࡅ 3 >ACD; J ࡀࡉࡋࡓࡀࡌࡀ :ࡇࡋࡓࡀࡌࡀ 2 H‬‬ ‫ࡄࡀࡉࡀࡁࡀ ‪ACD ࡀࡍࡉࡀࡌࡎࡅࡁࡖ :ࡀࡌࡎࡅࡁ 5 G ࡀࡉࡓࡒࡕࡉࡕࡀࡋ; I adds ࡀࡉࡓࡒࡉࡕࡉࡕࡀࡋ ࡋࡉࡁࡉࡕࡁ ࡀࡁࡀࡉࡀࡄ ࡀࡕࡉࡀࡁ ࡌࡅࡄࡓࡉࡕࡀࡋ; J ࡀࡉࡓࡒࡀࡕࡉࡕࡀࡋ :ࡀࡉࡓࡒࡉࡕࡉࡕࡀࡋ | >J :ࡋࡉࡁࡉࡕࡁ | G‬‬ ‫‪ࡀࡉࡕࡔࡉࡕࡀࡋࡅ :ࡀࡉࡕࡔࡉࡕࡀࡋ 9 ACJ ࡀࡕࡀࡍࡉࡀࡋࡅࡈ; B ࡀࡕࡀࡍࡉࡉࡋࡅࡈࡅ :ࡀࡕࡀࡍࡉࡀࡋࡅࡈࡅ 8 J ࡀࡉࡋࡀࡋࡀࡈ :ࡀࡉࡋࡀࡋࡅࡈ 7 ACD ࡀࡉࡌࡄࡀࡓ :ࡊࡀࡌࡄࡀࡓ | B ࡋࡀࡈࡀࡁࡉࡕࡀࡋࡅ :ࡋࡉࡈࡀࡁࡉࡕࡀࡋࡅ 6‬‬ ‫‪ACDI ࡊࡀࡓࡀࡌࡋ :ࡊࡀࡓࡀࡌࡖ | GJ ࡀࡍࡉࡀࡔࡉࡕࡀࡋࡅ; H ࡇࡉࡔࡍࡉࡉࡕࡀࡋࡅ ࡀࡍࡉࡀࡔࡉࡕࡀࡋࡅ :ࡇࡉࡔࡍࡉࡉࡕࡀࡋࡅ | >J :ࡀࡉࡅࡓࡉࡕࡀࡋࡅ | GHIJ‬‬

Translation | 299

66:42 – 67:9

“Why have I sinned against you and sent you,

and why have I sent you here,1045

to the depth in which everything is corrupt,

in which none can abide?”

When Sprout heard this1046 from me,

he sent me a staff,

45 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.”

50 I raised a cry to Life’s house.

It had sent me strength and splendor.

I set in order1047 the things,

about which my father had ordered me.

I crushed the darkness,

and established1048 the light throughout.1049

I rose without any fault,

and had no flaw or imperfection.

The triumphant Life speaks,1050

and the man who went here triumphs!

In the name of the Great Life,

may the sublime light be magnified!

67. From beyond, an excellency cries 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,1051

Do not be a child of the house,

and do not be called guilty in Earth.

5 Do not fall in love with fragrant wreaths,

and take no pleasure in an alluring woman.

Do not fall in love with perfumes,

and do not neglect your evening devotionals.1052

Do not fall in love with false shadows,

alluring prostitutes,

and false shades that deceive. Do not drink and become drunk,1053

1045 1046 1047 1048 1049 1050 1051 1052 1053 1054

and do not forget1054 your Lord from your mind.

Line 42b is missing from BG. GHJ “so.” J “I tore apart.” ACD “we established.” Literally “from head to head.” AC “Life speaks and Life triumphs.” I has been emended to reflect AC. ACD “your lord who commanded you.” ACD “the evening devotionals.” J is missing “do not become drunk.” GJ “do not remove,” H “do not remove and do not forget.”

300 | Text

ࡇࡋࡕࡀࡉࡍࡔࡀࡌ ࡊࡀࡓࡀࡌࡋ ࡀࡉࡆࡄ ࡇࡋࡕࡀࡉࡍࡔࡀࡌ ࡊࡀࡓࡀࡌࡋ ࡀࡉࡆࡄ ࡇࡋࡕࡀࡉࡍࡔࡀࡌ ࡊࡀࡓࡀࡌࡋ ࡀࡉࡆࡄ ࡇࡋࡕࡀࡉࡍࡔࡀࡌ ࡊࡀࡓࡀࡌࡋ ࡀࡉࡆࡄ ࡀࡉࡋࡕࡉࡋ ࡀࡕࡋࡊࡅࡎ ࡍࡀࡃࡉࡁࡀࡖ ࡋࡊࡅ ࡌࡀࡍࡃࡉࡌ ࡅࡀࡋࡖ ࡌࡀࡍࡃࡉࡌ ࡇࡋࡊࡅ [247]

ࡀࡃࡄ ࡓࡀࡁࡀࡌ ࡐࡀࡋࡀ ࡍࡌ ࡍࡀࡁࡅࡓ ࡍࡌ ࡓࡀࡁࡀࡌ ࡍࡉࡓࡕࡅ […] ࡀࡅࡄࡀࡋࡖ ࡗ ࡀࡉࡅࡀࡄ ࡍࡇࡀࡉࡀࡃ ࡀࡉࡅࡀࡄ ࡀࡓࡍࡅ ࡊࡀࡔࡀࡄ ࡀࡓࡅࡈࡁ ࡈࡀࡁࡀࡉࡕࡉࡌ ࡍࡇࡀࡉࡀࡃ ࡀࡉࡅࡀࡄ ࡀࡓࡍࡅ ࡊࡀࡔࡀࡄ ࡀࡓࡅࡈࡁ ࡈࡀࡁࡀࡉࡕࡍࡉ ࡓࡀࡍࡂࡍࡀࡕࡉࡌ ࡀࡉࡌࡅࡀࡕ ࡀࡍࡉࡅࡄࡀࡌ ࡋࡏ ࡓࡀࡍࡂࡍࡀࡕࡉࡌ ࡀࡓࡍࡅࡖ ࡀࡍࡉࡀࡌ ࡋࡏ ࡀࡉࡅࡀࡄ ࡀࡍࡉࡅࡕࡀࡖ ࡀࡉࡁࡑࡉ ࡀࡓࡒࡉࡔࡖ ࡀࡉࡉࡀࡃࡋࡊࡀࡅ ࡀࡉࡅࡀࡓ ࡀࡕࡉࡅࡓࡅ ࡀࡕࡍࡅࡀࡄࡁ

ࡊࡀࡁࡕࡉࡌ ࡋࡏࡅ ࡊࡀࡋࡉࡀࡌ ࡋࡏ ࡊࡀࡁࡕࡉࡌࡋࡅ ࡊࡀࡌࡒࡉࡌࡋ ࡊࡀࡉࡕࡉࡌ ࡋࡏࡅ ࡊࡀࡋࡆࡉࡌ ࡋࡏ ࡊࡀࡊࡁࡉࡔࡉࡌ ࡋࡏࡅ ࡊࡀࡉࡋࡉࡔࡉࡌ ࡋࡏ ࡍࡀࡀ ࡀࡌࡉࡄࡓ ࡀࡓࡁ ࡓࡀࡌࡉࡕࡀࡋ ࡀࡌࡋࡀࡋ ࡇࡉࡆࡅࡄ ࡌࡀࡃࡀ ࡊࡀࡋࡕࡉࡋ ࡇࡅࡀࡂࡁ ࡍࡀࡑࡀࡄࡅࡓࡖ ࡀࡍࡉࡀࡆࡅࡌ ࡁࡉࡕࡀࡉࡅ ‖ ࡑࡉࡓࡕ ࡐࡀࡋࡀ ࡍࡌ ࡓࡀࡁࡀࡌ ࡀࡃࡄ ࡀࡌࡎࡅࡁ ࡀࡉࡋࡉࡊࡋ ࡀࡉࡋࡈࡀࡁ ࡓࡀࡎࡀࡄ ࡀࡓࡅࡀࡂࡁࡖ ࡍࡀࡌࡋࡊࡅ ࡓࡀࡎࡀࡄ ࡇࡍࡁࡅࡂࡁࡖ ࡍࡀࡌࡋࡊࡅ ࡓࡀࡉࡀࡂ ࡇࡓࡁࡀࡄࡖ ࡀࡍࡕࡏ ࡍࡌࡖ ࡀࡌࡋࡀࡔ ࡇࡄࡅࡓࡖ ࡀࡌࡋࡀ ࡓࡀࡉࡀࡂ ࡀࡕࡋࡀࡌࡓࡀ ࡀࡍࡕࡏ ࡍࡌࡖ ࡍࡀࡌࡋࡊࡅ ࡓࡀࡉࡀࡂ ࡀࡕࡅࡃࡉࡄ ࡍࡌࡖ ࡍࡀࡌࡋࡊࡅ ࡀࡉࡋࡌࡍࡉࡀࡋ ࡓࡅࡕࡀࡁࡀࡁ ࡍࡇࡉࡀࡅ ࡀࡃࡄ ࡈࡉࡂࡀࡋࡅ ࡀࡃࡄ ࡒࡉࡁࡀࡔࡖ ࡍࡀࡌࡋࡊࡅ ࡀࡓࡅࡀࡂ ࡀࡓࡉࡀࡂࡖ ࡕࡀࡅࡕࡀ ࡀࡉࡋࡌࡉࡕࡀࡋ ࡀࡉࡉࡄࡕࡉࡁ ࡍࡇࡉࡀࡅ ࡀࡉࡌࡑࡅࡊࡀ ࡕࡀࡅࡋ ࡋࡉࡆࡀࡖ ࡍࡀࡌࡋࡊࡅ ࡓࡀࡍࡂࡍࡀࡕࡉࡌ ࡀࡃࡓࡀࡁࡖ ࡀࡍࡉࡀࡌ ࡋࡏ ࡀࡓࡌࡀࡄ ࡀࡉࡕࡀࡔࡖ ࡍࡀࡌࡋࡊࡅ

10–13 See footnotes. ACDG ࡊࡀࡁࡕࡉࡌࡋࡅ ࡊࡀࡋࡍࡉࡉࡌ ࡋࡏ; H ࡊࡀࡁࡕࡉࡌࡋࡅ ࡕࡀࡋࡍࡉࡉࡌࡋ; I ࡊࡀࡁࡕࡉࡌࡋࡏࡅ ࡊࡀࡋࡉࡀࡌࡋࡏ; J ࡊࡀࡁࡕࡉࡌࡋࡅ ࡊࡀࡋࡆࡀࡌࡋࡏ :ࡊࡀࡁࡕࡉࡌ ࡋࡏࡅ ࡊࡀࡋࡉࡀࡌ ࡋࡏ 10 D ࡊࡀࡁࡕࡉࡌ ࡋࡏ :ࡊࡀࡁࡕࡉࡌࡋࡅ 11 AC ࡇࡋࡕࡀࡉࡔࡍࡀࡌ; D ࡇࡋࡕࡀࡉࡔࡍࡀࡀࡌ; G ࡇࡋࡕࡀࡉࡍࡔࡉࡌ; J ࡀࡉࡋࡕࡀࡉࡍࡔࡀࡌ :ࡇࡋࡕࡀࡉࡍࡔࡀࡌ | H ࡊࡀࡓࡀࡌ ࡋࡏ :ࡊࡀࡓࡀࡌࡋ | H ࡀࡉࡆࡄࡅ :ࡀࡉࡆࡄ 10

I ࡊࡀࡉࡕࡉࡌࡋࡏࡅ :ࡊࡀࡉࡕࡉࡌ ࡋࡏࡅ | I ࡊࡀࡋࡆࡉࡌࡋࡏ :ࡊࡀࡋࡆࡉࡌ ࡋࡏ 12 ACD ࡇࡋࡕࡀࡉࡔࡍࡀࡌ; G ࡇࡋࡕࡀࡉࡍࡔࡉࡌ; J ࡀࡉࡋࡕࡀࡉࡍࡔࡀࡌ :ࡇࡋࡕࡀࡉࡍࡔࡀࡌ | H ࡀࡉࡆࡄࡅ :ࡀࡉࡆࡄ | A

ࡊࡀࡁࡕࡉࡌ ࡋࡏࡅ; (first time); ࡇࡋࡕࡀࡉࡍࡔࡀࡌ (second time); G ࡇࡋࡕࡀࡉࡍࡔࡉࡌ :ࡇࡋࡕࡀࡉࡍࡔࡀࡌ | >AC; H ࡊࡀࡓࡀࡌ ࡋࡏ :ࡊࡀࡓࡀࡌࡋ | C ࡀࡉࡆࡅࡄ; H ࡀࡉࡆࡄࡅ :ࡀࡉࡆࡄ | BGH ࡊࡀࡉࡕࡉࡌࡋࡅ; ࡀࡉࡆࡄ ࡊࡀࡊࡁࡉࡔࡉࡌ ࡋࡏࡅ ࡊࡀࡉࡋࡉࡔࡉࡌ ࡋࡏ; J ࡀࡉࡋࡕࡀࡉࡍࡔࡀࡌ ࡊࡀࡓࡀࡌࡋ ࡀࡉࡆࡄ ࡊࡀࡊࡁࡉࡔࡉࡌࡋࡅ ࡊࡀࡋࡉࡔࡉࡌࡋ :ࡇࡋࡕࡀࡉࡍࡔࡀࡌ ࡊࡀࡓࡀࡌࡋ ࡀࡉࡆࡄ ࡊࡀࡊࡁࡉࡔࡉࡌ ࡋࡏࡅ ࡊࡀࡉࡋࡉࡔࡉࡌ ࡋࡏ 13 D ࡇࡋࡕࡀࡉࡔࡍࡀࡌ ࡊࡀࡊࡁࡔࡉࡌ ࡋࡏࡅ ࡊࡀࡉࡋࡉࡔࡉࡌ ࡋࡏ; G ࡇࡋࡕࡀࡉࡍࡔࡉࡌ ࡊࡀࡓࡀࡌࡋ ࡀࡉࡆࡄ ࡊࡀࡊࡁࡉࡔࡉࡌࡋࡅ ࡊࡀࡉࡋࡉࡔࡉࡌࡋ; H ࡇࡋࡕࡀࡉࡍࡔࡀࡌ ࡊࡀࡓࡀࡌࡋ ࡀࡉࡆࡄ ࡊࡀࡊࡁࡉࡔࡉࡌࡋࡅ ࡊࡀࡋࡔࡌࡋ; I ࡇࡋࡕࡀࡉࡍࡔࡀࡌ ࡊࡀࡓࡀࡌࡋ :ࡀࡓࡁ 14 A ࡇࡋࡕࡀࡉࡍࡔࡀࡌ ࡊࡀࡓࡀࡌࡋ ࡀࡉࡆࡄ ࡊࡀࡊࡁࡔࡉࡌ ࡋࡏࡅ ࡊࡀࡉࡋࡉࡔࡉࡌ ࡋࡏ; B ࡇࡋࡕࡀࡉࡍࡔࡀࡌ ࡊࡀࡓࡀࡌࡋ ࡀࡉࡆࡄ ࡊࡀࡊࡁࡉࡔࡉࡌࡋࡅ ࡊࡀࡉࡋࡉࡔࡉࡌࡋ; C ࡇࡋࡕࡀࡉࡍࡔࡉࡌ ࡊࡀࡓࡀࡌࡋ ࡀࡉࡆࡅࡄ I ࡇࡋࡊࡅࡖ :ࡇࡋࡊࡅ | ACD ࡀࡉࡆࡅࡄ; BJ ࡀࡉࡆࡄ; H ࡀࡉࡆࡄࡅ :ࡇࡉࡆࡅࡄ 15 B ࡀࡕࡅࡋࡊࡅࡎ; D ࡀࡕࡅࡊࡋࡀࡎ :ࡀࡕࡋࡊࡅࡎ | J ࡍࡀࡃࡀࡁࡀࡖ :ࡍࡀࡃࡉࡁࡀࡖ | ACD ࡋࡊࡅࡖ; I ࡋࡊࡅࡖ :ࡋࡊࡅ | GJ ࡀࡓࡁࡖ :1ࡓࡀࡁࡀࡌ | >H :ࡀࡃࡄ 18 ACDI ࡓࡀࡄࡀࡁ :ࡓࡀࡁࡀࡌ | ACDI ࡍࡌࡅ :ࡍࡌ | J ࡁࡀࡕࡀࡖ :ࡁࡉࡕࡀࡉࡅ 17 I ࡅࡄ ࡌࡀࡍࡃࡉࡌ; J ࡅࡄ ࡌࡀࡍࡃࡉࡌ :2ࡌࡀࡍࡃࡉࡌ | ACD ࡇࡋࡊࡅࡖ; ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 20 >ABCDGH :ࡀࡅࡄࡀࡋࡖ ࡗ ࡀࡉࡅࡀࡄ | J ࡀࡍࡉࡀࡌࡎࡅࡁ :ࡀࡌࡎࡅࡁ | ACDI ࡍࡉࡋࡈࡀࡁ :ࡀࡉࡋࡈࡀࡁ 19 ACDI ࡓࡀࡁࡀࡌ :2ࡓࡀࡁࡀࡌ | >J :ࡍࡉࡓࡕࡅ | ACDI ࡓࡀࡄࡀࡁ J ࡀࡉࡓࡁࡀࡄࡖ :ࡇࡓࡁࡀࡄࡖ 22 J ࡈࡉࡁࡀࡉࡕࡉࡌ :ࡈࡀࡁࡀࡉࡕࡉࡌ | HJ ࡓࡉࡎࡀࡄ :ࡓࡀࡎࡀࡄ | G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 21 J ࡀࡍࡉࡀࡉࡀࡃ :ࡍࡇࡀࡉࡀࡃ | HJ ࡓࡉࡎࡀࡄ :ࡓࡀࡎࡀࡄ | G ࡍࡀࡌ ࡀࡕࡅࡃࡀࡄ :ࡀࡕࡅࡃࡉࡄ | G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 25 IJ ࡈࡀࡁࡀࡉࡕࡉࡌ :ࡈࡀࡁࡀࡉࡕࡍࡉ | >H :ࡍࡌࡖ | G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 24 J ࡀࡍࡉࡀࡉࡀࡃ :ࡍࡇࡀࡉࡀࡃ | GH ࡇࡓࡁࡀࡄ; I ࡇࡓࡁࡀࡄࡖ; :ࡀࡉࡁࡑࡉ | J ࡀࡓࡅࡂ :ࡀࡓࡅࡀࡂ 28 I ࡀࡍࡉࡀࡌࡋࡏ; J ࡍࡇࡀࡌࡋ :ࡀࡍࡉࡀࡌ ࡋࡏ | C ࡀࡃࡄࡀ :1ࡀࡃࡄ | G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 27 HJ ࡀࡍࡉࡅࡄࡀࡌࡋ; I ࡀࡍࡉࡅࡄࡀࡌࡋࡏ :ࡀࡍࡉࡅࡄࡀࡌ ࡋࡏ | CJ ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 32 AD ࡋࡏࡅ :ࡋࡏ 31 >GH :ࡀࡉࡉࡀࡃࡋࡊࡀࡅ | AC ࡕࡀࡅࡋࡀ :ࡕࡀࡅࡋ | ACD ࡋࡉࡆࡀ :ࡋࡉࡆࡀࡖ | G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 30 GIJ ࡀࡉࡉࡄ ࡕࡉࡁ :ࡀࡉࡉࡄࡕࡉࡁ 29 H ࡀࡁࡑࡉ >ABCDGH; J ࡀࡉࡁࡀࡓ :ࡀࡉࡅࡀࡓ | >H :ࡀࡕࡍࡅࡀࡄࡁ | GHJ

10

15

20

25

30

Translation | 301

67:10 – 67:32

10

When coming and when going,

watch out, you’ll forget your Lord!

When standing and when sitting,

watch out, you’ll forget your Lord!

When coming and when going,

watch out, you’ll forget your Lord!1055

When resting and when sleeping,

watch out, you’ll forget your Lord!1056

Say not, ‘I am a beloved son,

there is nothing wrong with anything I do.’

15 Adam, take a look at the world,

a thing in which there is nothing

in which there is security. He sets the scales upright,

out of a thousand, he brings over1057 only one.

He will bring over1058 one out of a thousand,

and out of ten thousand, only two.

Fragrant wreaths are worthless,

they will be as if they had never been [...]1059

20 Everyone who lapses into adultery,

his trial will be in the fire.

Everyone who lapses into theft,

will be bound in the dark mountain.

Everyone who sleeps with his friend’s wife,

his trial will be in the fire,

until his spirit yields. Everyone who sleeps with a widow 25 Everyone who sleeps with [an unmarried] bride,

should be bound1060 in the dark mountain. will be tortured in the twin wheels,

and should not behold1061 Abator. Whoever abandons one and takes another

will be tortured in the fire-pots.

The woman who commits adultery

will become kindling for an oven,

and should not behold Life’s house. 30 Everyone who goes to fortune-tellers

and false astrologers,1062

will be tortured in vessels of ice. Everyone who drinks wine

in a tavern and gets drunk,1063

1056 This edition follows the order in BHI. In the other manuscripts, the lines have been rearranged, with some omitted and some repeated. ACD has lines 10,11,12,10,11,12,13, in that order. G has lines 10,11,11,12,13. J has lines 10,13,11. Line 13 is missing from I, but copied into the margin. 1057 ACDI “he chooses.” 1058 ACDI “he chooses.” 1059 Line 19b is missing from ABCDGH. Lines 1–19 correspond to Book 16, section 2 of the right-hand volume of the Great Treasure. The remainder of this chapter reproduces text from chapter 28 above, starting with line 43. 1060 IJ “will be bound.” 1061 Literally “fill his eyes with.” 1062 Literally “Chaldeans.” 1063 Based on the variant from IJ. ABCDGH simply have “in a tavern drunk.” J has “grows up drunk,” with rābi in place of rāwi.

302 | Text

[248]

[249]

ࡃࡉࡁࡀ ࡇࡅࡀࡂࡁ ࡀࡐࡋࡍࡀࡀࡋ ࡓࡅࡕࡀࡁࡀࡁ ࡍࡇࡉࡀࡅ ࡀࡁࡃࡊࡀࡖ ࡀࡓࡀࡆ ࡀࡓࡉࡆࡅ ࡇࡋࡀࡉࡃࡀࡔ ࡀࡉࡋࡒࡉࡒࡁ ࡀࡋࡆࡀࡅ ࡇࡁࡒࡏࡁ ࡀࡓࡃࡉࡄࡉࡌࡅ ࡇࡋࡀࡉࡆࡀࡄࡀࡋ ࡀࡃࡋࡀࡉࡋ ࡀࡌࡏࡅ ࡁࡍࡅࡂ ࡁࡍࡅࡂࡁ ࡇࡋࡀࡊࡉࡀࡁ ࡇࡌࡏࡅ ࡀࡍࡉࡀࡆࡉࡂࡓࡀࡔࡌ ࡀࡍࡉࡀࡄࡉࡔ ࡀࡉࡁࡋࡊࡀࡖ ࡋࡀࡉࡀࡕࡔࡉࡕ ࡀࡉࡔࡅࡓࡈ ࡀࡉࡂࡋࡀ[ࡖ ࡀࡉࡉࡄ ࡕࡉࡁ ࡍࡌ ࡓࡐࡀࡊࡉࡕࡍࡉ ࡇࡌࡅࡔࡅ ࡀࡉࡎࡍࡉࡀࡋ ࡀࡉࡌࡅ ࡀࡉࡄࡌࡉࡕࡉࡕ ࡀࡕࡉࡄࡌ ࡅࡂࡁ ࡀࡕࡉࡄࡌ ࡇࡋࡕࡉࡋ ࡊࡀࡀࡎࡖ ࡍࡀࡀࡉࡓࡉࡔࡅ ࡀࡉࡉࡄ ࡕࡉࡁ ࡍࡌ ࡓࡐࡀࡊࡉࡕࡍࡉ ࡇࡌࡅࡔࡅ ࡀࡐࡉࡍࡅࡈ ࡍࡌ ࡀࡉࡌ ࡇࡅࡀࡆ ࡀࡉࡀࡎ ࡗ ࡍࡇࡅࡌࡒࡍࡀ ࡊࡀࡅࡔࡄࡖ ࡀࡉࡋࡐࡉࡓࡁ ࡐࡀࡎࡊࡀࡅ ࡀࡁࡄࡀࡆࡖ ࡀࡉࡋࡅࡁࡄ ࡋࡅࡁࡄࡅ ࡃࡀࡁࡍࡉࡀࡋ ࡇࡅࡀࡂࡁ ࡀࡕࡅࡁࡀࡈࡅ ࡀࡌࡋࡀ ࡍࡌ ࡍࡇࡉࡌ ࡓࡐࡀࡊࡉࡕࡍࡉࡅ ࡇࡋࡏ ࡓࡊࡀࡃࡍࡀࡀࡋ ࡀࡉࡉࡄࡖ ࡀࡌࡅࡔࡅ ࡁࡉࡍࡎࡉࡕࡉࡌ ࡀࡉࡄࡀࡉࡁࡉࡔࡖ ࡐࡀࡉࡎࡅ ࡀࡁࡓࡉࡄࡁ ࡇࡋࡏ ࡃࡉࡒࡐࡀ ࡇࡓࡀࡌࡖ ࡀࡕࡅࡌࡃࡋ ࡊࡇࡐࡍࡉࡅ

ࡀࡕࡅࡍࡉࡀࡆࡅ ࡀࡉࡓࡅࡌࡉࡆࡅ ࡀࡉࡋࡁࡀࡈࡁ ࡍࡇࡅࡓࡍࡎࡍࡉ ࡀࡉࡋࡁࡅࡒ ‖ ࡀࡉࡒࡓࡉࡎࡀࡌࡁ ࡀࡕࡓࡀࡌࡀࡆ ࡕࡀࡅࡋ ࡋࡉࡆࡀࡖ ࡍࡀࡌࡋࡊࡅ ࡀࡋࡒࡀࡔ ࡀࡌࡀࡎࡅ ࡍࡀࡈࡀࡁ ࡍࡇࡉࡌ ࡇࡋࡀࡓࡁࡀࡒࡅ ࡀࡓࡉࡁ ࡀࡐࡓࡀࡄ ࡇࡌࡏࡋ ࡇࡋࡀࡉࡆࡀࡄ ࡀࡃࡋࡀࡉࡖ ࡍࡇࡉࡀ ࡇࡋࡀࡔࡉࡀࡃࡅ ࡀࡉࡋࡒࡉࡒࡁ ࡕࡉࡉࡀࡌ ࡀࡃࡋࡀࡉ ࡀࡕࡓࡀࡈࡀࡌ ࡇࡕࡍࡀࡀࡄࡁ ࡋࡀࡉࡀࡕࡔࡉࡌ ࡀࡕࡓࡀࡈࡀࡌ ࡇࡕࡍࡀࡀࡄࡁ] ࡀࡉࡋࡀࡌࡀࡋ ࡀࡓࡅࡍࡄࡁ ࡍࡇࡉࡀࡅ ࡇࡅࡀࡆ ࡕࡀࡅࡋ ࡁࡀࡓࡒࡍࡉࡖ ࡍࡀࡌࡋࡊࡅ ࡍࡊࡉࡕࡔࡍࡉ ࡍࡉࡕࡀࡉࡅࡉࡋࡖ ࡇࡕࡅࡉࡂࡁ ࡀࡉࡌ ࡀࡉࡀࡎࡀࡋࡖ ࡕࡀࡅࡕࡀ ࡀࡊࡉࡀࡃ ࡀࡌࡅࡔ ࡇࡈࡉࡋࡍࡉࡅ ࡀࡓࡅࡍࡄࡖ ‖ ࡀࡓࡈࡍࡀ ࡇࡉࡄࡉࡌࡍࡉࡅ ࡀࡉࡀࡌࡃࡀࡒ ࡀࡌࡅࡉ ࡇࡕࡍࡀࡀࡄࡖ ࡁࡊࡅࡔࡍࡉ ࡇࡕࡀࡅࡋࡅ ࡍࡀࡀࡕࡔࡀࡃࡅ ࡀࡉࡋࡅࡁࡄ ࡋࡊࡅࡍࡉࡖ ࡍࡀࡌࡋࡊࡅ ࡊࡀࡔࡀࡄ ࡓࡅࡈ ࡀࡓࡅࡈࡁ ࡍࡇࡅࡌࡒࡍࡀ ࡐࡀࡎࡊࡀࡅ ࡀࡁࡄࡀࡃ ࡌࡅࡄࡓࡍࡉࡖ ࡍࡀࡌࡋࡊࡅ ࡃࡀࡄࡁ ࡀࡉࡕࡅࡌ ࡍࡉࡓࡕ ࡕࡅࡌࡍࡉ ࡀࡉࡉࡄࡖ ࡀࡄࡉࡓࡁ ࡀࡄࡓࡀࡌࡖ ࡍࡀࡌࡋࡊࡅ ࡋࡀࡉࡀࡕࡔࡍࡉ ࡓࡅࡕࡀࡁࡀ ࡕࡉࡁ ࡋࡏ ࡀࡕࡍࡀࡉࡀࡎ ࡀࡕࡀࡃࡉࡁࡏ ࡃࡀࡁࡍࡉࡖ ࡍࡀࡌࡋࡊࡅ ࡇࡓࡂࡉࡋࡅ ࡇࡃࡏ ࡀࡑࡁࡍࡉࡖ ࡍࡀࡌࡋࡊࡅ

AD ࡀࡉࡋࡁࡅࡒࡖ; BGHJ ࡀࡉࡋࡁࡅࡒࡅ :ࡀࡉࡋࡁࡅࡒ 34 ACD ࡃࡀࡁࡀ :ࡃࡉࡁࡀ | H ࡀࡉࡅࡀࡂࡁ :ࡇࡅࡀࡂࡁ | D ࡀࡉࡓࡅࡌࡆࡅ; G ࡀࡉࡋࡓࡅࡌࡉࡆࡅ :ࡀࡉࡓࡅࡌࡉࡆࡅ | BGJ ࡀࡉࡋࡁࡉࡈࡁ :ࡀࡉࡋࡁࡀࡈࡁ 33

AC ࡕࡀࡅࡋࡀ :ࡕࡀࡅࡋ | C ࡋࡀࡆࡀࡖ :ࡋࡉࡆࡀࡖ | G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 35 ACDI ࡀࡉࡋࡌࡍࡉࡀࡋ :ࡀࡐࡋࡍࡀࡀࡋ | ADJ ࡍࡇࡅࡓࡎࡍࡉࡍࡉ; B ࡍࡇࡅࡓࡎࡍࡀࡍࡉ; H ࡍࡇࡅࡓࡉࡍࡎࡍࡉ :ࡍࡇࡅࡓࡍࡎࡍࡉ

J ࡀࡉࡋࡀࡓࡁࡀࡒࡅ :ࡇࡋࡀࡓࡁࡀࡒࡅ | AC ࡀࡉࡓࡉࡁ :ࡀࡓࡉࡁ 37 J ࡀࡉࡋࡀࡉࡃࡀࡔ :ࡇࡋࡀࡉࡃࡀࡔ | ACDI ࡍࡇࡉࡌࡅ :ࡍࡇࡉࡌ 36 B ࡀࡓࡆ :ࡀࡓࡀࡆ | ACD ࡀࡓࡉࡆࡖ :ࡀࡓࡉࡆࡅ | C ࡀࡕࡓࡀࡌࡆࡀ :ࡀࡕࡓࡀࡌࡀࡆ

:ࡇࡋࡀࡉࡆࡀࡄࡀࡋ | ACD ࡀࡃࡋࡀࡉࡖ :ࡀࡃࡋࡀࡉࡋ | J ࡀࡉࡌࡏࡅ :ࡀࡌࡏࡅ | J ࡀࡉࡌࡏࡋ :ࡇࡌࡏࡋ | BDGIJ ࡇࡋࡉࡆࡀࡄ :ࡇࡋࡀࡉࡆࡀࡄ | J ࡀࡉࡋࡀࡔࡉࡀࡃ :ࡇࡋࡀࡔࡉࡀࡃࡅ 38 GH ࡀࡓࡃࡉࡄࡉࡌ :ࡀࡓࡃࡉࡄࡉࡌࡅ :ࡀࡉࡁࡋࡊࡀࡖ | J ࡀࡉࡕࡍࡀࡀࡄࡁ :ࡇࡕࡍࡀࡀࡄࡁ | BGJ ࡀࡋࡉࡀࡕࡔࡉࡌ; H ࡀࡋࡉࡀࡕࡉࡌ; I ࡋࡀࡉࡀࡕࡔࡉࡌ :ࡋࡀࡉࡀࡕࡔࡉࡌ 40 J ࡇࡋࡏ ࡀࡊࡉࡀࡁ :ࡇࡋࡀࡊࡉࡀࡁ | J ࡀࡉࡌࡏࡅ :ࡇࡌࡏࡅ 39 B ࡀࡉࡋࡉࡆࡀࡄࡀࡋ

J ࡀࡉࡂࡅࡃ ࡀࡂࡋࡀ :ࡀࡉࡂࡋࡀࡖ 41 B ࡀࡍࡉࡀࡆࡂࡓࡀࡔࡌ ࡀࡍࡉࡀࡄࡔ; G ࡀࡍࡉࡀࡆࡂࡓࡀࡔࡌ ࡀࡍࡉࡀࡄࡉࡔ; H ࡍࡇࡀࡆࡂࡓࡀࡔࡌ ࡀࡍࡉࡀࡄࡉࡔ :ࡀࡍࡉࡀࡆࡉࡂࡓࡀࡔࡌ ࡀࡍࡉࡀࡄࡉࡔ | I ࡀࡉࡁࡋࡊࡀ; J ࡀࡉࡁࡋࡊࡀࡖ

ࡀࡓࡅࡍࡄ; B ࡓࡅࡕࡀࡁ; GHI ࡀࡓࡅࡍࡄࡀࡁ :ࡀࡓࡅࡍࡄࡁ 42 H ࡋࡉࡉࡀࡕࡔࡉࡕ; I ࡋࡀࡉࡀࡕࡔࡉࡌ; J ࡋࡉࡉࡀࡕࡔࡉࡌ :ࡋࡀࡉࡀࡕࡔࡉࡕ | H ࡀࡉࡔࡅࡓࡀࡈ; J ࡀࡉࡔࡅࡓࡈ :ࡀࡉࡔࡅࡓࡈ | I ࡀࡉࡂࡅࡃࡅ ࡀࡉࡂࡋࡀ; B ࡀࡉࡉࡎࡍࡀࡀࡋ; HIJ ࡀࡉࡎࡍࡀࡀࡋ :ࡀࡉࡎࡍࡉࡀࡋ | I ࡀࡉࡌࡅ; J ࡀࡉࡌ :ࡀࡉࡌࡅ | C ࡁࡉࡓࡒࡍࡉࡖ; I ࡁࡀࡓࡒࡍࡉࡖ :ࡁࡀࡓࡒࡍࡉࡖ | G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 43 J ࡀࡉࡌࡅࡔࡅ :ࡇࡌࡅࡔࡅ | ACD ࡓࡐࡀࡊࡀࡕࡍࡉ; J ࡓࡐࡉࡊࡀࡕࡍࡉ :ࡓࡐࡀࡊࡉࡕࡍࡉ | J ࡀࡉࡌࡅࡔࡅ :ࡇࡌࡅࡔࡅ | B ࡀࡉࡄࡌࡍࡉࡅ; J ࡀࡉࡉࡄࡉࡌࡍࡉࡅ :ࡇࡉࡄࡉࡌࡍࡉࡅ 47 J ࡀࡉࡈࡉࡋࡍࡉࡅ :ࡇࡈࡉࡋࡍࡉࡅ 46 H ࡀࡉࡉࡄࡌࡉࡕࡉࡕ :ࡀࡉࡄࡌࡉࡕࡉࡕ 45 BD ࡍࡇࡅࡌࡒࡍࡉ :ࡍࡇࡅࡌࡒࡍࡀ 49 G ࡐࡇࡍࡅࡈ :ࡀࡐࡉࡍࡅࡈ | >BH :ࡀࡉࡌ | J ࡀࡉࡀࡎࡖ :ࡀࡉࡀࡎ | J ࡀࡉࡉࡀࡌࡃࡀࡒ :ࡀࡉࡀࡌࡃࡀࡒ | B ࡇࡕࡍࡀࡀࡄ; J ࡀࡉࡕࡍࡀࡀࡄࡖ :ࡇࡕࡍࡀࡀࡄࡖ 48 ACD ࡍࡀࡌ I ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 52 BGH ࡓࡅࡈࡖ :ࡓࡅࡈ | H ࡍࡇࡅࡌࡒࡍࡉ :ࡍࡇࡅࡌࡒࡍࡀ 51 ACD ࡀࡉࡋࡅࡁࡄ :ࡋࡅࡁࡄࡅ | A ࡀࡉࡋࡅࡁࡅࡄ :1ࡀࡉࡋࡅࡁࡄ | G ࡍࡀࡌ ࡋࡊࡅࡅ; H ࡍࡀࡌࡋࡊࡅࡅ :ࡍࡀࡌࡋࡊࡅ 50 1 : ࡀࡉࡉࡄࡖ | G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 54 >J :ࡍࡌ | B ࡓࡐࡀࡊࡉࡕࡍࡉ; D ࡓࡐࡀࡊࡕࡍࡉࡅ; J ࡓࡐࡀࡊࡀࡕࡍࡉࡅ :ࡓࡐࡀࡊࡉࡕࡍࡉࡅ | B ࡃࡀࡄࡖ :ࡃࡀࡄࡁ 53 ACDI ࡀࡁࡄࡀࡆ :ࡀࡁࡄࡀࡃ | G ࡍࡀࡌ ࡋࡊࡅ; G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 56 J ࡋࡉࡉࡀࡕࡔࡍࡉ :ࡋࡀࡉࡀࡕࡔࡍࡉ 55 ACDHIJ ࡇࡋࡏ; B ࡋࡏ :ࡋࡏ ࡇࡋࡏ 55–54 ACI ࡓࡊࡀࡃࡀࡌࡀࡋ; J ࡓࡊࡀࡃࡍࡉࡀࡋ :ࡓࡊࡀࡃࡍࡀࡀࡋ | >BGJ; I ࡀࡉࡉࡄࡖ J ࡀࡉࡓࡀࡌࡖ :ࡇࡓࡀࡌࡖ | J ࡊࡇࡐࡍࡉ :ࡊࡇࡐࡍࡉࡅ | J ࡀࡉࡓࡂࡉࡋࡅ :ࡇࡓࡂࡉࡋࡅ | AC ࡇࡉࡃࡏ :ࡇࡃࡏ 57 BH ࡁࡀࡍࡎࡉࡕࡍࡉ; J ࡁࡉࡍࡎࡉࡕࡍࡉ :ࡁࡉࡍࡎࡉࡕࡉࡌ

35

40

45

50

55

Translation | 303

67:33 – 67:57

engaging in drums, revelry,

and whoring within it,

they should tear him apart with asphalt rakes,

and he will not behold Abator.1064

35 Everyone who goes unto a songstress

and sows his illegitimate seed,1065

she gets pregnant by him, takes poison

goes out to the dung heap, puts the child down,

digs a hole and buries it,

and with her heel she tramples it,

and the eyes of the child see its mother

but the mother does not see the child.1066

The child will die in the dung heap,

and its mother will weep secretly for it.

40 He will be interrogated1067 in that penitentiary

of the enraged and furious dogs.

She should be interrogated1068 [in that penitentiary

of] the deaf and mute,1069

and she will not behold1070 the light,

and her name should be erased from Life’s house.

Everyone who approaches his wife,

and does not wash in water,

should dwell in the bowels of Leviathan. 45 The woman, who does not wash in water,

should be beaten with blow upon blow,

and the pure name should curse her,

and she should not have the final release.1071

Light’s watcher should strike her,

and her name should be erased from Life’s house.

The man who sleeps with his wife,

that first day when she washes away

uncleanliness and menstruation,

they should raise him into clouds of darkness.

50 Everyone who practices usury,

and charges interest on gold and silver,

They should raise him into the dark mountain. Everyone who loves gold and silver,

and does no good within it,

should die two deaths instead of one,

and get cut off.

Everyone who breathes in Life’s scent

and does not mention Life’s name over it

55 should be interrogated in Abator’s house.

Everyone who does disgusting deeds

will be taken1072 by the Seven’s sword and blade.

Everyone who dyes his hands and feet,

and distorts the likeness his Lord ordained for him,

1064 1065 1066 1067 1068 1069 1070 1071 1072

Literally “his eyes will not fall upon Abator.” ACDI have “he should not fill his eyes with Abator.” Literally “he sows a seed of a lie,” presumably because it is outside of marriage. ACD “the mother of the child does not see.” Based on the variants from ACDI. Chapter 28, line 63 has “she will be interrogated,” as do BGHJ. IJ “he will be interrogated.” IJ “tongue-tied, dumb, and deaf.” Literally “fill her eyes with.” Unclear. Literally “the liberation without end.” BHJ “should be taken.”

‫‪304 | Text‬‬

‫‪60‬‬

‫‪65‬‬

‫‪70‬‬

‫ࡁࡏࡃࡇ ࡁࡀࡃࡉࡍ ࡂࡅࡌࡓࡉࡀ‬ ‫ࡔࡀࡉࡉࡋ ࡌࡅࡕࡀ ࡅࡋࡀࡌࡀࡉࡉࡕ ‖‬ ‫ࡄࡉࡉࡀ ࡋࡅࡀࡕࡇ ࡋࡀࡒࡀࡓࡁࡉࡀ‬ ‫ࡅࡋࡀࡓࡅࡉࡋࡇ ࡌࡍ ࡏࡅࡋࡀࡑࡇࡍ‬ ‫ࡀࡌࡉࡈࡍࡅࡋ ࡖࡌࡀࡁࡑࡅࡕࡀ ࡖࡏࡈࡑࡁࡀࡁࡇ ࡁࡉࡀࡓࡃࡀࡍ‬ ‫ࡅࡊࡋࡌࡀࡍ ࡖࡉࡍࡓࡄࡀࡌ ࡉࡑࡁࡀ ࡅࡉࡑࡁࡅࡕࡀ‬ ‫ࡅࡌࡀࡈࡉࡐࡍ ࡄࡀࡁࡀࡓࡀ ࡌࡀࡊࡎࡉࡋࡇ‬ ‫ࡄࡔࡅࡀࡊ ࡀࡆࡉࡋ ࡀࡒࡀࡌࡇ‬ ‫ࡔࡉࡃࡉࡀ }ࡄࡉࡅࡍࡍ ࡃࡀࡉࡅࡉࡀ{ ࡄࡀࡅࡉࡋࡇ ࡁࡉࡋࡅࡀࡕࡇ‬ ‫ࡌࡉࡕࡉࡀࡁࡀࡈ ࡁࡌࡀࡈࡀࡓࡀࡕࡀ‬ ‫ࡏࡋࡅࡊࡍ ࡀࡌࡉࡓࡀࡍ ࡅࡌࡀࡓࡐࡉࡔࡀࡍ‬ ‫ࡖࡁࡄࡉࡉࡀ ࡎࡀࡄࡃࡉࡍ‬ ‫ࡋࡀࡕࡉࡁࡃࡅࡍ ࡏࡁࡉࡃࡀࡕࡀ ࡎࡀࡉࡀࡍࡕࡀ‬

‫ࡅࡁࡎࡉࡐࡄࡀࡕࡇ ࡌࡎࡀࡓࡎࡉࡐ ࡉࡀࡒࡃࡀࡀࡍ‬ ‫ࡅࡋࡀࡔࡀࡁࡒࡉࡋࡇ ࡋࡌࡉࡌࡀࡕ ࡌࡅࡕࡀ‬ ‫ࡋࡌࡉࡎࡀࡒ ࡌࡉࡄࡉࡆࡉࡇ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬ ‫ࡋࡀࡌࡀࡂࡆࡀࡓ ࡏࡋࡇ ࡁࡃࡅࡓ ࡄࡀࡈࡉࡀ‬ ‫ࡌࡀࡉࡕࡉࡍ ࡄࡔࡅࡀࡊ ࡌࡀࡋࡁࡉࡔࡉࡋࡇ‬ ‫ࡎࡀࡃࡍࡋࡉࡀ ࡉࡀࡒࡃࡀࡀࡍ ࡎࡀࡉࡌࡉࡋࡇ‬ ‫ࡄࡀࡁࡀࡓࡀ ࡀࡕࡉࡀ ࡌࡍ ࡀࡁࡀࡕࡓࡇ‬ ‫ࡀࡌࡉࡈࡍࡅࡋ ࡖࡓࡄࡉࡌ ࡉࡑࡁࡀ ࡅࡉࡑࡁࡅࡕࡀ‬ ‫ࡀࡋࡌࡀ ࡖࡓࡅࡄࡇ ࡔࡀࡋࡌࡀ‬ ‫ࡉࡍࡔࡌࡀࡕࡀ ࡖࡁࡄࡉࡓࡉࡀ ࡆࡉࡃࡒࡀ‬

‫]‪[250‬‬

‫ࡅࡋࡀࡕࡉࡔࡉࡋࡐࡅࡍ ࡋࡀࡕࡀࡓ ࡄࡔࡅࡊ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬ ‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ ‖‬ ‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫‪5‬‬

‫ࡅࡁࡔࡅࡌࡇ ࡖࡅࡊࡔࡈࡀ ࡉࡀࡒࡓࡀ‬

‫ࡗ ࡀࡎࡂࡉࡀ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡗ ࡄࡉࡆࡅࡉࡀ ࡎࡀࡄࡓࡉࡀ ࡋࡆࡉࡅࡇ‬ ‫ࡎࡀࡄࡓࡉࡀ ࡁࡀࡉࡊࡍ ࡗ ࡏࡌࡁࡓࡉࡀ‬ ‫ࡗ ࡀࡆࡉࡋ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡂࡀࡐ ࡖࡄࡉࡆࡉࡇ ࡋࡆࡉࡅࡇ‬ ‫ࡅࡀࡌࡀࡓࡋࡇ‬ ‫ࡌࡀࡍ ࡀࡀࡍࡕ ࡌࡍ ࡓࡁࡉࡀ‬

‫ࡅࡌࡀࡍ ࡀࡀࡍࡕ ࡖࡆࡀࡒࡉࡐࡕ ࡋࡉࡀࡓࡃࡉࡍࡀ‬

‫ࡄࡀࡆࡉࡋࡅࡍ ࡋࡉࡐࡓࡉࡀ ࡏࡌࡁࡉࡀ ࡅࡏࡋࡀࡉࡍࡀ‬

‫ࡅࡓࡉࡄࡀ ࡖࡄࡉࡉࡀ ࡖࡏࡋࡀࡉ ࡀࡕࡀ‬

‫]‪[251‬‬

‫ࡋࡀࡕࡓࡀ ࡖࡉࡀࡕࡁࡉࡀ ࡎࡀࡄࡓࡉࡀ‬ ‫ࡁࡀࡉࡊࡍ ࡀࡋࡉࡍ ࡅࡌࡉࡕࡀࡔࡉࡃࡉࡍ‬ ‫ࡅࡅࡍࡒࡁࡀࡕࡀ ࡁࡀࡉࡊࡀࡍ ࡗ ࡀࡀࡍࡒࡉࡀ‬ ‫ࡋࡀࡕࡓࡀ ࡖࡉࡀࡕࡉࡁ ࡂࡀࡐ‬ ‫ࡍࡀࡐࡑ ࡌࡍ ࡅࡊࡓࡎࡉࡇ ࡒࡀࡌ‬

‫‪:ࡀࡕࡅࡌ 59 A ࡍࡀࡀࡃࡒࡅࡉ; B ࡀࡃࡒࡀࡉ; C ࡍࡀࡀࡃࡒࡉ; G ࡀࡍࡉࡀࡃࡒࡀࡉ :ࡍࡀࡀࡃࡒࡀࡉ | H ࡐࡀࡎࡓࡀࡎࡌ :ࡐࡉࡎࡓࡀࡎࡌ | ACD ࡇࡕࡀࡄࡉࡁࡎࡉࡁࡅ :ࡇࡕࡀࡄࡐࡉࡎࡁࡅ | >H; J ࡀࡉࡃࡏࡁ :ࡇࡃࡏࡁ 58‬‬

‫ࡋࡌࡅࡕࡀ ‪:ࡒࡀࡎࡉࡌࡋ | BD ࡍࡇࡑࡀࡋࡏ :ࡍࡇࡑࡀࡋࡅࡏ | AC ࡇࡋࡉࡅࡀࡓࡀࡋࡅ; D ࡇࡋࡉࡅࡓࡀࡌࡀࡋࡅ; I ࡇࡋࡉࡅࡓࡀࡌࡀࡋࡅ; J ࡀࡉࡋࡉࡅࡓࡀࡋࡅ :ࡇࡋࡉࡅࡓࡀࡋࡅ 61 J ࡀࡉࡋࡉࡒࡁࡀࡔࡀࡋࡅ :ࡇࡋࡉࡒࡁࡀࡔࡀࡋࡅ 60 J‬‬ ‫ࡋࡌࡉࡎࡉࡒ ‪D ࡌࡀࡄࡓࡖ; H ࡌࡄࡓࡍࡉࡖ; J ࡌࡅࡄࡓࡍࡉࡖ :ࡌࡀࡄࡓࡍࡉࡖ | G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 63 BGJ ࡀࡁࡑࡈࡏࡖ; H ࡀࡁࡑࡈࡖ; I ࡇࡁࡀࡁࡑࡈࡏࡖ :ࡇࡁࡀࡁࡑࡈࡏࡖ 62 J‬‬

‫;ࡖࡀࡍࡓࡄࡀࡌ ‪:ࡀࡓࡀࡁࡀࡄ | G ࡍࡐࡏࡈࡀࡌࡅ :ࡍࡐࡉࡈࡀࡌࡅ 64 ACH ࡇࡋࡉࡔࡁࡋࡀࡌ :ࡇࡋࡉࡔࡉࡁࡋࡀࡌ | B ࡀࡕࡅࡁࡑࡉ; J ࡀࡕࡅࡑࡁࡅ :ࡀࡕࡅࡁࡑࡉࡅ | J ࡀࡉࡁࡑࡉ :ࡀࡁࡑࡉ | B ࡀࡄࡓࡍࡀࡖ; C‬‬ ‫ࡄࡉࡁࡀࡓࡀ ‪G ࡀࡓࡀࡁࡀࡄࡅ :ࡀࡓࡀࡁࡀࡄ | ACD ࡇࡌࡀࡃࡅࡒ; J ࡀࡉࡌࡀࡒࡀ :ࡇࡌࡀࡒࡀ 65 A ࡍࡀࡀࡃࡒࡅࡉࡖ; CD ࡍࡀࡀࡃࡒࡀࡉࡖ; J ࡍࡀࡃࡓࡀࡉ :ࡍࡀࡀࡃࡒࡀࡉ | G ࡀࡋࡍࡃࡀࡎ :ࡀࡉࡋࡍࡃࡀࡎ | ACD‬‬

‫ࡀࡁࡀࡕࡓࡇ‪J ࡀࡕࡓࡀࡈࡀࡌࡁ :ࡀࡕࡀࡓࡀࡈࡀࡌࡁ 67 GJ ࡀࡕࡅࡑࡁࡅ :ࡀࡕࡅࡁࡑࡉࡅ | BGH ࡌࡀࡄࡓࡖ :ࡌࡉࡄࡓࡖ | B ࡉࡀࡕࡀࡅࡋࡉࡁ; GH ࡇࡕࡉࡀࡅࡋࡀࡁ; J ࡀࡉࡕࡉࡀࡅࡋࡀࡁ :ࡇࡕࡀࡅࡋࡉࡁ 66 J ࡀࡉࡓࡕࡀࡁࡀ :‬‬

‫;ࡀࡁࡌࡀࡈࡓࡀࡕࡀ ‪ࡀࡉࡅࡆࡉࡄ ࡗ ࡀࡉࡓࡄࡀࡎ ࡀࡉࡁࡕࡀࡉࡖ ࡀࡓࡕࡀࡋ 2–1 C ࡍࡊࡉࡀࡆࡅ; I ࡍࡊࡉࡀࡆࡅ :ࡍࡊࡉࡀࡆ 71 CGHJ ࡍࡀࡓࡀࡌࡀ :ࡍࡀࡓࡉࡌࡀ 68 G ࡀࡌࡋࡀࡖ :ࡀࡌࡋࡀ | AD ࡀࡕࡀࡓࡈࡀࡌࡁ; C‬‬ ‫ࡎࡀࡄࡓࡉࡀ‪B ࡀࡉࡃࡉࡔࡀࡕࡉࡌࡅ ࡍࡉࡋࡀ ࡍࡊࡉࡀࡁ ࡇࡅࡉࡆࡋ ࡀࡉࡅࡉࡀࡃࡅ ࡀࡉࡓࡄࡀࡎ ࡀࡉࡅࡆࡉࡄ ࡗ ࡍࡉࡃࡉࡔࡀࡕࡉࡌࡅ; H ࡍࡀࡃࡉࡔࡀࡕࡉࡌࡅ :ࡍࡉࡃࡉࡔࡀࡕࡉࡌࡅ | D ࡀࡉࡆࡉࡄ; GHIJ ࡀࡉࡅࡉࡆࡉࡄ :ࡀࡉࡅࡆࡉࡄ 2 >B :‬‬ ‫;ࡌࡉࡕࡀࡔࡉࡃࡉࡍ ‪I ࡀࡉࡒࡀࡍࡀ; J ࡀࡍࡉࡒࡀ :ࡀࡉࡒࡍࡀࡀ | BHJ ࡍࡊࡉࡀࡁ; G ࡍࡊࡏࡀࡁ; I ࡍࡀࡊࡉࡀࡁ :ࡍࡀࡊࡉࡀࡁ | ACD ࡀࡕࡀࡁࡒࡍࡅ; J ࡀࡕࡁࡅࡒࡍࡅ :ࡀࡕࡀࡁࡒࡍࡅࡅ | J ࡀࡓࡁࡌࡏ :ࡀࡉࡓࡁࡌࡏ 3 ACD‬‬ ‫;ࡀࡒࡍࡉࡀ ‪J ࡀࡉࡆࡀࡄࡖ :ࡇࡉࡆࡉࡄࡖ | >BGHJ :ࡐࡀࡂ 5 BGHJ ࡍࡐࡀࡀࡂࡅ ࡐࡀࡂ :ࡐࡀࡂ | H ࡀࡉࡁࡉࡕࡀࡉࡖ :ࡁࡉࡕࡀࡉࡖ | C ࡓࡀࡕࡀࡋ :ࡀࡓࡕࡀࡋ | GJ ࡋࡀࡆࡀ :ࡋࡉࡆࡀ | >C :ࡗ 4 BG ࡀࡉࡒࡍࡅࡀ; H‬‬ ‫;ࡖࡄࡉࡆࡉࡅࡉࡀ ‪:ࡀࡍࡉࡃࡓࡀࡉࡋ | J ࡕࡐࡉࡉࡒࡀࡆࡖ :ࡕࡐࡉࡒࡀࡆࡖ | >G :ࡀࡉࡁࡓ 7 J ࡀࡉࡋࡓࡀࡌࡀࡅ :ࡇࡋࡓࡀࡌࡀࡅ 6 GHJ ࡇࡉࡉࡎࡓࡊࡅ :ࡇࡉࡎࡓࡊࡅ | BG ࡑࡐࡉࡍࡏ :ࡑࡐࡀࡍ | >ACD :ࡇࡅࡉࡆࡋ | AC‬‬ ‫ࡋࡉࡀࡓࡃࡀࡍ ‪HJ ࡀࡉࡁࡌࡏࡅ :ࡀࡉࡁࡌࡏ | GH ࡍࡅࡋࡉࡆࡄ; J ࡍࡉࡋࡍࡀࡉࡆࡀࡄ :ࡍࡅࡋࡉࡆࡀࡄ 8 GHK‬‬

Translation | 305

67:58 – 68:8

He will hold the coals in his hand,

and he will kindle the flame with his lips.

He will ask for death but will not die. 60 Life will not approach him,

and neither let him die,

nor will he be relieved1073 from his suffering,

to rise to see light’s place,

He will not be condemned1074 in sin’s abode,

because of the baptism he received.

Everyone who loves colorful fabrics and colors

will be clothed in darkness.

They will cover him with gloomy shrouds,

and put blazing sandals1075 on his feet.

65 Darkness goes out before him,

and gloom comes after him.

He will have demons1076 beside him,1077

because he loved colors and colorful fabrics.

He will be bound in the penitentiaries

until his spirit becomes perfect.”

To you I am speaking and explaining,

the souls of my righteous elect,

who testify to Life. 70 Do not do disgusting deeds,

lest you sink down to darkness’ place.

The triumphant Life speaks,

and the man who went here triumphs!

In the name of the Great Life,

and in the name of the precious truth!

68. When Manda d’Heyyi went

to the place where demons dwell,

the demons wept, wailed, and shed their tears,

when they saw his splendor.1078

The demons cried like lambs,

and the women bleated like sheep.1079

When Manda d’Heyyi went to the place

where Gap dwells,1080

5 Gap, upon seeing his splendor,

sprung up from his throne, stood,

and said to him, “Who are you, from the Great [Life],

and who are you, to rise up to the Jordans?” […]

He sees fruits and trees,

and the scent of Life that came upon me.

1073 D “nor will they relieve him.” 1074 Literally “cut off.” Chapter 28, line 85 has “he has not been condemned.” 1075 J “Jordan sandles.” 1076 Glossing the word šidi ‘demons,’ the text parenthetically adds hennon deywi ‘these are devils.’ 1077 GHJ “in his company.” 1078 Lines 1b and 2a are missing from B, but B adds “when the demons (sāhri) and devils (deywi) saw his splendor, they wept, wailed, and shed their tears” after 2b. 1079 Drower and Macuch (s.v.) suggest “groaners.” Read āqni as in J, in place of anāqi in ACD, anuqi in BG, and ānqi in HI. 1080 BGHJ “Gap and Gapan dwell.”

‫‪306 | Text‬‬

‫‪10‬‬

‫‪15‬‬

‫‪20‬‬

‫‪25‬‬

‫ࡌࡍ ࡄࡉࡋࡁࡅࡉࡍࡀ ࡂࡀࡅࡀࡉࡉࡀ ࡉࡍࡒࡐࡀࡕ‬ ‫ࡅࡌࡍ ࡄࡔࡅࡀࡊ ࡂࡀࡄࡉࡀ ࡅࡌࡉࡀ ࡎࡉࡀࡅࡉࡀ‬ ‫ࡖࡌࡀࡄࡃࡓࡉࡀ ࡏࡋ ࡎࡉࡉࡍࡀࡅࡉࡎ ࡀࡓࡒࡀ‬ ‫ࡀࡊࡀࡍࡕ ࡉࡍࡈࡅࡕࡐࡀ ࡉࡀࡕࡁࡀࡕ‬ ‫ࡀࡊࡀࡍࡕ ࡋࡔࡅࡓࡀ ࡁࡀࡓࡀࡉࡀ‬ ‫ࡅࡔࡋࡉࡄࡀ ࡏࡋࡀࡅࡇ ࡀࡕࡀ‬

‫ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ ࡀࡊࡀࡍࡕ ࡉࡍࡈࡅࡕࡐࡀ‬ ‫ࡉࡍࡒࡐࡀࡕ ࡌࡍ ࡄࡉࡋࡁࡅࡉࡍࡀ ࡂࡀࡅࡀࡉࡉࡀ‬ ‫ࡀࡍࡒࡐࡉࡀ ࡅࡀࡕࡉࡍ ࡋࡔࡅࡁࡀ ࡔࡅࡓࡉࡀ‬ ‫ࡂࡀࡁࡍࡇ ࡖࡔࡅࡓࡀ ࡁࡀࡓࡀࡉࡀ‬ ‫ࡔࡉࡕࡉࡍ ࡅࡕࡀࡓࡕࡉࡍ ࡔࡉࡍࡀ ‖‬ ‫ࡀࡋࡌࡀ ࡖࡏࡕࡀࡕࡀࡍ ࡓࡉࡄࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡀࡌࡀࡓࡋࡇ ࡒࡅࡌࡋࡉࡊ‬ ‫ࡒࡌࡋࡉࡊ ࡀࡊࡀࡍࡕ ࡉࡍࡈࡅࡕࡐࡀ‬ ‫ࡒࡅࡌ ࡁࡓࡀࡕ ࡉࡍࡈࡅࡕࡐࡀ‬ ‫ࡒࡅࡌ ࡉࡐࡓࡔࡀࡕ ࡉࡍࡈࡅࡕࡐࡀ‬ ‫ࡒࡅࡌ ࡔࡀࡓࡀࡕ ࡉࡍࡈࡅࡕࡐࡀ‬ ‫ࡒࡅࡌ ࡌࡀࡓࡂࡀࡉࡍࡕࡀ ࡉࡍࡈࡅࡕࡐࡀ‬ ‫ࡖࡄࡉࡉࡀ ࡓࡉࡄࡌࡅࡊ‬ ‫ࡒࡅࡌ ࡎࡉࡌࡀࡕࡄࡉࡉࡀ ࡉࡍࡈࡅࡕࡐࡀ‬ ‫ࡋࡀࡊࡀࡍࡕ ࡉࡍࡈࡅࡕࡐࡀ ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ‬ ‫ࡗ ࡌࡉࡈࡀࡕ ࡀࡊࡀࡍࡕ ࡉࡍࡈࡅࡕࡐࡀ‬ ‫ࡁࡅࡓࡇࡊ ࡋࡀࡓࡒࡀ ࡉࡊࡁࡔࡀࡕ‬ ‫ࡄࡉࡉࡀ ࡄࡉࡅࡍࡍ ࡖࡋࡀࡌࡀࡉࡕࡉࡀ ࡅࡆࡉࡅࡀ‬

‫ࡋࡁࡀࡁࡀ ࡖࡔࡅࡓࡀ‬ ‫ࡋࡀࡁࡀࡄࡀࡕࡇ ࡔࡀࡁࡀࡕ ࡅࡀࡌࡓࡀ‬ ‫ࡅࡄࡍࡅࡓࡀ ࡖࡋࡀࡌࡉࡎࡕࡀࡉࡀࡊ ࡅࡋࡀࡌࡉࡎࡐࡉࡒ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫]‪[252‬‬

‫ࡖࡄࡉࡉࡀ ࡁࡀࡅࡍࡊ ࡅࡁࡀࡀࡍࡅࡍࡊ‬ ‫ࡖࡁࡉࡅࡊ ࡄࡉࡉࡀ ࡅࡓࡉࡄࡌࡅࡊ‬ ‫ࡋࡅࡀࡕ ࡀࡁࡀࡄࡀࡕࡉࡊ ࡎࡀࡒ‬ ‫ࡔࡓࡀࡓࡀ ࡖࡄࡉࡉࡀ ࡄࡅࡀࡉ‬ ‫ࡌࡀࡓࡂࡀࡉࡍࡕࡀ ࡃࡀࡉࡊࡕࡀ‬ ‫ࡅࡄࡅࡉࡋࡉࡊ ࡒࡀࡓࡉࡀ‬ ‫ࡖࡁࡓࡀ ࡀࡍࡁࡑࡀ ࡓࡁࡀ‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡅࡁࡔࡅࡌࡇ ࡖࡅࡊࡔࡈࡀ ࡉࡀࡒࡓࡀ ‖‬

‫}ࡗ ࡋࡀࡁࡑࡀ ࡌࡅࡆࡀࡉࡍࡀ ࡌࡉࡕࡒࡀࡋ‬ ‫ࡌࡍ ࡃࡅࡕࡊࡇ ࡒࡀࡌ ࡏࡋ ࡌࡅࡆࡀࡉࡍࡀ ࡒࡓࡀࡋࡇ‬ ‫ࡏࡆࡉࡋ ࡔࡀࡓࡄࡀࡁࡏࡉࡋ ࡅࡁࡉࡄࡓࡀࡌ‬

‫ࡌࡉࡇࡍ ࡌࡍ ࡃࡅࡕࡊࡇ ࡀࡋࡌࡀ ࡖࡌࡀࡋࡀࡊ‬ ‫ࡄࡀࡀࡍࡇࡍ ࡅࡔࡀࡁࡔࡇ ࡅࡀࡌࡀࡓࡋࡇ‬ ‫ࡌࡅࡆࡀࡉࡍࡀ ࡖࡏࡅࡕࡓࡉࡀ ࡁࡑࡅࡍ‬

‫]‪[253‬‬

‫‪B ࡕࡉࡐࡒࡍࡉ; >CD :ࡕࡀࡐࡒࡍࡉ 10 I ࡀࡉࡉࡀࡅࡀࡂ ࡀࡍࡉࡅࡁࡋࡉࡄ ࡍࡌ ࡕࡀࡐࡒࡍࡉ ࡕࡀࡐࡒࡍࡉ; >J :ࡀࡉࡉࡀࡅࡀࡂ ࡀࡍࡉࡅࡁࡋࡉࡄ ࡍࡌ ࡕࡀࡐࡒࡍࡉ ࡕࡀࡐࡒࡍࡉ 10–9 B ࡕࡉࡐࡒࡍࡉ :ࡕࡀࡐࡒࡍࡉ | AC ࡀࡕࡁࡅࡈࡍࡉ :ࡀࡐࡕࡅࡈࡍࡉ 9‬‬ ‫ࡂࡀࡅࡀࡉࡉࡀ‪H ࡀࡉࡓࡃࡄࡉࡌࡖ :ࡀࡉࡓࡃࡄࡀࡌࡖ | BGH ࡀࡉࡓࡅࡔࡋ; I ࡀࡉࡓࡅࡔ ࡀࡁࡅࡔ ࡋࡏ; J ࡀࡉࡓࡅࡔ ࡋࡏ :ࡀࡉࡓࡅࡔ ࡀࡁࡅࡔࡋ | J ࡀࡉࡕࡀࡅ :ࡍࡉࡕࡀࡅ 11 H ࡀࡉࡌ ࡍࡌࡅ :ࡀࡉࡌࡅ | >B :‬‬

‫;ࡖࡌࡀࡄࡃࡉࡓࡉࡀ ‪J ࡀࡉࡉࡀࡓࡀࡁ ࡀࡓࡅࡔࡖ ࡀࡉࡍࡁࡀࡂ :ࡀࡉࡀࡓࡀࡁ ࡀࡓࡅࡔࡖ ࡇࡍࡁࡀࡂ 12 H ࡎࡉࡅࡀࡉࡓࡉࡍࡃࡉࡎ ࡋࡏ; I ࡎࡉࡅࡀࡍࡉࡉࡎࡋࡏ; J ࡎࡉࡅࡀࡍࡉࡉࡎࡋ :ࡎࡉࡅࡀࡍࡉࡉࡎ ࡋࡏ | B ࡀࡉࡓࡃࡄࡀࡌ; DI‬‬ ‫;ࡂࡀࡁࡍࡀ ࡖࡔࡅࡓࡉࡀ ࡁࡀࡓࡀࡉࡉࡀ ‪ࡀࡉࡓࡅࡔࡋ :ࡀࡓࡅࡔࡋ | IJ ࡍࡉࡓࡕࡅ :ࡍࡉࡕࡓࡀࡕࡅ 13 ACD ࡕࡀࡁࡕࡀࡉࡅ; G ࡕࡉࡁࡕࡀࡉ :ࡕࡀࡁࡕࡀࡉ | C ࡀࡕࡁࡅࡈࡍࡉ :ࡀࡐࡕࡅࡈࡍࡉ | B ࡀࡉࡉࡀࡓࡀࡁ ࡇࡓࡅࡔࡖ ࡐࡀࡍࡀࡂ; G‬‬ ‫‪:ࡊࡉࡋࡌࡒ 16 AC ࡊࡉࡋࡅࡌࡅࡒ; J ࡊࡀࡋࡌࡅࡒ :ࡊࡉࡋࡌࡅࡒ 15 BGH ࡇࡅࡀࡋࡀ :ࡇࡅࡀࡋࡏ | HJ ࡍࡀࡕࡉࡕࡏࡖ :ࡍࡀࡕࡀࡕࡏࡖ 14 BGJ ࡀࡉࡉࡀࡓࡀࡁ :ࡀࡉࡀࡓࡀࡁ | ACD ࡀࡓࡅࡔ ࡋࡏ; J‬‬ ‫‪:ࡀࡐࡕࡅࡈࡍࡉ 20 H ࡊࡀࡕࡀࡄࡀࡁࡀ :ࡊࡉࡕࡀࡄࡀࡁࡀ | J ࡕࡀࡅࡋࡀ :ࡕࡀࡅࡋ 18 AC ࡀࡕࡁࡅࡈࡍࡉ :ࡀࡐࡕࡅࡈࡍࡉ | C ࡕࡉࡓࡁ; H ࡀࡕࡀࡓࡁ :ࡕࡀࡓࡁ 17 A ࡀࡕࡁࡅࡈࡍࡉ :ࡀࡐࡕࡅࡈࡍࡉ | >ACDGHIJ‬‬ ‫ࡉࡍࡈࡅࡕࡐࡀ ࡖࡄࡉࡉࡀ ‪ࡀࡉࡉࡄ ࡕࡀࡌࡉࡎ :ࡀࡉࡉࡄࡕࡀࡌࡉࡎ 22 B ࡀࡉࡓࡉࡒ :ࡀࡉࡓࡀࡒ | B ࡊࡀࡋࡀࡅࡄ; DJ ࡊࡀࡋࡉࡅࡄ; G ࡊࡉࡋࡉࡅࡄ :ࡊࡉࡋࡉࡅࡄࡅ | J ࡊࡅࡌࡄࡅࡓ :ࡊࡅࡌࡄࡉࡓ 21 AC ࡀࡕࡁࡅࡈࡍࡉ; J‬‬ ‫‪>ACDGHJ; I ࡀࡉࡕࡀࡅ :ࡀࡉࡕࡀࡅ | AC ࡀࡕࡁࡅࡈࡍࡉ :ࡀࡐࡕࡅࡈࡍࡉ | J ࡕࡍࡀࡊࡀࡅ :ࡕࡍࡀࡊࡀࡋ 23 J ࡇࡑࡁࡍࡉ :ࡀࡑࡁࡍࡀ | C ࡓࡁࡖ; J ࡕࡀࡓࡁࡖ :ࡀࡓࡁࡖ | AC ࡀࡕࡁࡅࡈࡍࡉ :ࡀࡐࡕࡅࡈࡍࡉ | GHIJ‬‬ ‫‪ࡀࡋࡅ ࡀࡉࡋࡈࡀࡁࡀࡋࡖ; I ࡀࡉࡕࡉࡀࡌࡀࡋࡖ :ࡀࡉࡕࡉࡀࡌࡀࡋࡖ 26 J ࡇࡕࡀࡄࡀࡋ :ࡇࡕࡀࡄࡀࡁࡀࡋ | J ࡇࡒࡓࡀࡋ :ࡀࡒࡓࡀࡋ 25 A ࡀࡕࡁࡅࡈࡍࡉ :ࡀࡐࡕࡅࡈࡍࡉ | GJ ࡕࡀࡉࡈࡀࡌ; H ࡕࡀࡉࡈࡉࡌ :ࡕࡀࡈࡉࡌ 24‬‬ ‫ࡌࡀࡉࡕࡉࡀ ‪:ࡋࡀࡒࡕࡉࡌ | H ࡕࡉࡑࡁࡀࡋ; J ࡀࡑࡁࡀࡋࡖ :ࡀࡑࡁࡀࡋ 1 >AC :ࡀࡉࡁࡓ 28 C ࡍࡊࡉࡀࡆࡅ; I ࡍࡊࡉࡀࡆࡅ :ࡍࡊࡉࡀࡆ 27 GH ࡊࡀࡉࡀࡕࡎࡉࡌࡀࡋ; I ࡊࡀࡉࡀࡕࡎࡉࡌࡀࡋࡖ :ࡊࡀࡉࡀࡕࡎࡉࡌࡀࡋࡖ | H‬‬ ‫ࡌࡉࡕࡀࡒࡀࡋ ‪B ࡋࡏ :ࡇࡋࡓࡀࡌࡀࡅ | BHJ ࡇࡉࡔࡁࡀࡔࡅ :ࡇࡔࡁࡀࡔࡅ | G ࡍࡇࡍࡀࡀࡄࡅ :ࡍࡇࡍࡀࡀࡄ | H ࡀࡍࡉࡀࡆࡅࡌࡋ; IJ ࡀࡍࡉࡀࡆࡅࡌࡋࡅ :ࡀࡍࡉࡀࡆࡅࡌ ࡋࡏ | J ࡀࡉࡊࡕࡅࡃ :ࡇࡊࡕࡅࡃ 2 >J :ࡍࡇࡉࡌ | J‬‬ ‫‪J ࡊࡅࡑࡁ :ࡍࡅࡑࡁ | AH ࡋࡏࡁࡀࡄࡓࡀࡔ; G ࡋࡉࡏࡁࡄࡓࡀࡔ :ࡋࡉࡏࡁࡀࡄࡓࡀࡔ 3‬‬

Translation | 307

68:9 – 69:3

Droplet Steady comes and goes, 10 She leaves the inner shell,1082

she leaves the inner shell.1081 the horrid darkness and black waters.

They leave, coming to the seven walls1083

that surround Senyawis.1084

By the outer wall,

Droplet Steady sat,

for sixty-two years

Steady was at the outer wall,

until the scent of Life came to rest,

and a messenger came to her

15 He says to her, “Get up!

Get up,1085 Droplet Steady,

whom Life has built and edified.

Get up, Droplet Shine,

whom Life has sought and loved!

Get up, Droplet Appear,

and rise to the side of your ancestors!

Get up, Droplet Firm,

and become Life’s truth!

20 Get up, Droplet Pearl,

the pure pearl,

whom Life loved,

and who was your summoner!

Get up, Droplet Life’s Treasure,

whom the great planter has created!”

He comes1086 and goes to Droplet Steady. When Droplet Steady reached 25 She bent her knee to the ground.

the gate of the wall, She praised her ancestors,1087 saying,

“He is the Life that does not die,1088

the ceaseless, limitless light and splendor.

The triumphant Life speaks,

and the man who went here triumphs!

In the name of the Great Life,

and in the name of the precious truth!

{When the scales did not want to weigh,

from his place up to the king he rose.

He rose from his spot and called to the scales.

He embraced and coddled him, and said,

“Go, Sharhabiel and Behram,

the scales whom the excellencies wanted,

1081 1082 1083 1084 1085 1086 1087 1088

Literally “white (egg) shell.” Lines 9b and 10a are missing in IJ from “inner shell” to “inner shell.” BGHIJ “to the walls.” I is emended to reflect ACD. H “Senderyawis.” One of the darkworlds. Based on B. ACDGHIJ have “get up” once, but I is emended to reflect B. Based on B. ACDGHIJ lack “he comes,” but I is emended to reflect B. J “her sisters.” H “does not cease and die.”

308 | Text

{ࡒࡉࡎࡀࡅ ࡐࡀࡋࡀ ࡍࡌ ࡃࡀࡄ ࡓࡀࡄࡀࡁࡅ

ࡀࡉࡎࡊࡀ ࡀࡓࡅࡍࡄ ࡓࡀࡍࡄࡀࡅ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡓࡕࡅࡏ ࡍࡀࡋࡍࡂࡉࡔࡋࡅ ࡀࡉࡓࡉࡒࡀࡉ ࡕࡍࡀࡀ ࡀࡉࡓࡅࡍࡄ ࡓࡁࡅ ࡀࡓࡉࡌࡎ ࡍࡀࡀࡌ ࡍࡌࡖ ࡕࡍࡀࡀ ࡓࡁ ࡀࡉࡉࡎࡊࡀ ࡀࡉࡓࡕࡅࡏ ࡍࡌࡅ ࡀࡈࡌ ࡀࡅࡉࡆ ࡁࡑࡀࡍࡏࡋ ࡀࡌࡋࡀ ࡌࡀࡒ ࡇࡉࡎࡓࡊࡅ ࡍࡌ ࡑࡐࡀࡍࡏ [254]

ࡀࡉࡓࡄࡍࡀ ࡇࡅࡀࡂࡁ ࡇࡕࡀࡄࡀࡁࡀࡖ ࡀࡉࡓࡕࡅࡏ ࡍࡅࡄࡉࡀࡅࡀࡂࡁ ࡓࡀࡍࡄࡀࡅ ࡇࡋࡀࡌࡓ ࡍࡀࡀࡍࡉࡏ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡀࡕࡀࡉࡎࡊࡀ ࡕࡍࡀࡀ ࡀࡕࡍࡀࡊࡉࡔ ࡓࡁࡅ ࡀࡉࡁࡓࡅࡓࡖ ࡕࡍࡀࡀ ࡀࡕࡄࡉࡁࡔࡅࡕ ࡓࡁ ࡀࡈࡌ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ ࡕࡉࡁࡋ ࡀࡌࡋࡀ ࡌࡀࡒ ࡇࡉࡉࡎࡓࡊࡅ ࡍࡌ ࡑࡐࡀࡍ

ࡀࡕࡍࡀࡊࡉࡔ ࡍࡅࡄࡋࡊࡅ [ࡍࡌ ࡍࡅࡄࡋࡊࡅ ࡀࡍࡉࡀࡄࡉࡓ ࡍࡌ ࡕࡉࡈࡉࡂࡋ ࡊࡀࡃࡏࡁࡖ ࡍࡀࡂࡓࡀࡌ ࡊࡉࡓࡁ ࡇࡋࡀࡌࡓ ࡍࡀࡀࡍࡉࡏ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ

ࡀࡓࡅࡍࡄ ࡁࡑࡉࡍࡉࡕࡏ ࡁࡑࡉࡍࡉࡕࡏ ࡀࡐࡕࡅࡈࡍࡉࡖ ࡀࡓࡅࡍࡄ ࡍࡌࡖ ࡇࡌࡐࡅࡋ ࡇࡕࡄࡐࡉ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡇࡋࡓࡀࡌࡀࡅ ࡇࡋࡀࡌࡓ ࡍࡀࡀࡍࡉࡏࡅ ࡀࡉࡕࡃࡀࡄ ࡕࡍࡀࡀ ࡀࡉࡅࡉࡆ ࡓࡁ ࡀࡉࡉࡎࡊࡀ ࡀࡉࡊࡉࡀࡃ ࡀࡉࡓࡅࡈࡖ ࡕࡍࡀࡀ ࡍࡅࡉࡀࡓࡁ ࡇࡌࡅࡔ ࡀࡉࡓࡉࡌࡎࡏ ࡀࡉࡓࡕࡅࡏ ࡋࡏࡅ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡀࡉࡕࡀࡅ ࡀࡉࡂࡎࡀࡌ ࡍࡀࡉࡆࡉࡄࡖ ࡀࡉࡆࡄࡉࡌ ࡀࡅࡉࡆ ࡁࡑࡀࡍ ࡇࡋࡓࡀࡌࡀࡅ ࡇࡋࡀࡌࡓ ࡍࡀࡀࡍࡉࡏࡅ ࡀࡁࡓ ‖ ࡀࡓࡅࡍࡀ ࡓࡀࡍࡄ ࡓࡀࡍࡄ ࡀࡕࡍࡀࡊࡉࡔ ࡓࡀࡍࡄ ࡀࡅࡉࡆ ࡁࡑࡀࡍ ࡓࡀࡌࡀ ࡍࡉࡆࡀࡄ ࡗ ࡇࡋࡓࡀࡌࡀࡅ ࡀࡉࡕࡃࡀࡄ ࡕࡍࡀࡀ ࡀࡉࡓࡅࡍࡀ ࡓࡁ ࡀࡉࡓࡕࡅࡏࡖ ࡕࡍࡀࡀ ࡀࡕࡅࡌࡃ ࡓࡁ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡀࡉࡕࡀࡅ ࡀࡉࡂࡎࡀࡌ ࡇࡅࡉࡆࡋ ࡇࡉࡆࡉࡄࡖ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ ࡓࡀࡌࡀࡅ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡊࡍࡀࡀࡉࡕࡉࡌ ࡊࡉࡓࡁ ࡔࡉࡔࡀࡒ]ࡖ ࡀࡉࡎࡀ ࡔࡉࡔࡀࡒࡖ ࡎࡉࡂࡓࡍࡀࡅ ࡇࡋࡏ ࡕࡉࡁࡕࡀࡉࡖ ࡀࡓࡀࡒࡏࡖ ࡊࡀࡉࡎࡓࡊࡅ ࡊࡉࡓࡁ ࡁࡑࡉࡍࡉࡕࡏ ࡍࡀࡀࡌࡖ ࡍࡀࡂࡓࡀࡌ ࡍࡌࡖ ࡀࡅࡉࡆ ࡁࡑࡉࡍࡉࡕࡏ ࡓࡀࡌࡀ ࡍࡉࡆࡀࡄ ࡗ ࡇࡋࡓࡀࡌࡀࡅ

:ࡁࡑࡉࡍࡉࡕࡏ 5 BGH ࡒࡉࡎࡀ :ࡒࡉࡎࡀࡅ | I ࡍࡌ :ࡍࡌ 4 >J :ࡀࡓࡅࡍࡄ ࡓࡀࡍࡄࡀࡅ ࡀࡓࡅࡍࡄ ࡁࡑࡉࡍࡉࡕࡏ ࡒࡉࡎࡀࡅ ࡐࡀࡋࡀ ࡍࡌ ࡃࡀࡄ 5–4 ACD ࡓࡀࡄࡀࡁ; J ࡓࡉࡄࡀࡁࡅ :ࡓࡀࡄࡀࡁࡅ 4

:ࡇࡕࡄࡐࡉ 7 >BGHJ; I ࡁࡑࡉࡍࡉࡕࡏ :ࡁࡑࡉࡍࡉࡕࡏ | A ࡀࡕࡁࡅࡈࡍࡉࡖ :ࡀࡐࡕࡅࡈࡍࡉࡖ 6 J ࡀࡓࡅࡍࡄ ࡍࡌࡖ ࡀࡉࡎࡊࡀ ࡀࡓࡅࡍࡄ ࡍࡌࡖ ࡀࡉࡎࡊࡀ :ࡀࡓࡅࡍࡄ ࡍࡌࡖ ࡀࡉࡎࡊࡀ 6–5 B ࡁࡑࡀࡍࡉࡕࡏ ACD ࡀࡉࡓࡉࡒࡀࡉࡖ :ࡀࡉࡓࡉࡒࡀࡉ | ACD ࡓࡁ :ࡓࡁࡅ 9 J ࡇࡋࡉࡌࡓ :ࡇࡋࡀࡌࡓ 8 J ࡀࡉࡋࡓࡀࡌࡍࡉࡖ :ࡇࡋࡓࡀࡌࡍࡉࡖ | ACD ࡍࡀࡋࡉࡍࡂࡉࡔ ࡋࡏࡅ; I ࡍࡀࡋࡍࡂࡉࡔࡋࡏࡅ :ࡍࡀࡋࡍࡂࡉࡔࡋࡅ | B ࡀࡐࡕ

J ࡀࡉࡓࡕࡅࡏࡋࡅ :ࡀࡉࡓࡕࡅࡏ ࡋࡏࡅ | ACD ࡋࡏ :ࡋࡏࡅ 11 B ࡍࡀࡌ; GH ࡍࡌ; I ࡍࡌࡖ; >J :ࡍࡌࡖ | >ACD :2ࡕࡍࡀࡀ | >ACD; I ࡀࡉࡊࡉࡀࡃ :ࡀࡉࡊࡉࡀࡃ | >BGHJ; I ࡕࡍࡀࡀ :1ࡕࡍࡀࡀ 10

BGJ ࡕࡉࡈࡌ :ࡀࡈࡌ | BGJ ࡁࡑࡀࡍࡉࡕࡏ ࡋࡏ; H ࡁࡑࡀࡍ ࡋࡏ; I ࡁࡑࡀࡍࡉࡕࡏ ࡋࡏ :ࡁࡑࡀࡍࡏࡋ | >H :ࡀࡌࡋࡀ 12 BHI ࡀࡉࡓࡉࡌࡎ; J ࡀࡓࡉࡌࡎ :ࡀࡉࡓࡉࡌࡎࡏ | I ࡀࡉࡓࡕࡅࡏࡋࡏࡅ;

B ࡑࡍࡉࡏ; G ࡑࡐࡉࡍࡏ; H ࡑࡐࡉࡍ; I ࡑࡐࡀࡍࡏ; J ࡑࡐࡀࡍ :ࡑࡐࡀࡍࡏ | BG ࡇࡉࡆࡉࡄࡉࡌ; H ࡇࡉࡉࡆࡉࡄࡉࡌ :ࡀࡉࡆࡄࡉࡌ | ACDJ ࡁࡑࡉࡍࡉࡕࡏ; BG ࡁࡑࡀࡍࡉࡕࡏ; I ࡁࡑࡀࡍࡉࡕࡏ :ࡁࡑࡀࡍ 13

ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 17 ACD ࡀࡍࡕࡊࡉࡔ :ࡀࡕࡍࡀࡊࡉࡔ | ACD ࡓࡀࡍࡄࡀ; I ࡓࡀࡍࡄࡀ :ࡓࡀࡍࡄ 16 B ࡓࡀࡍࡄࡀࡅ :2ࡓࡀࡍࡄ 15 H ࡀࡉࡓࡀࡌࡀࡅ :ࡇࡋࡓࡀࡌࡀࡅ 14 GH ࡇࡉࡉࡎࡓࡊࡅ :ࡇࡉࡎࡓࡊࡅ :ࡀࡕࡄࡉࡁࡔࡅࡕ | J ࡀࡉࡓࡕࡅࡏ :ࡀࡉࡓࡕࡅࡏࡖ 20 BHJ ࡓࡁ :ࡓࡁࡅ | J ࡀࡉࡓࡅࡍࡀ ࡕࡍࡀࡀ :ࡕࡍࡀࡀ ࡀࡉࡓࡅࡍࡀ | I ࡀࡓࡅࡍࡀ ࡀࡉࡓࡅࡍࡀ :ࡀࡉࡓࡅࡍࡀ 19 J ࡇࡋࡉࡌࡓ :ࡇࡋࡀࡌࡓ | J ࡀࡅࡉࡆࡖ :ࡀࡉࡉࡄࡖ | GHJ H ࡑࡐࡉࡍ; IJ ࡑࡐࡀࡍࡏ :ࡑࡐࡀࡍ | BD ࡁࡑࡀࡍࡉࡕࡏ :ࡁࡑࡉࡍࡉࡕࡏ 22 B ࡁࡑࡀࡍࡉࡕࡏ :ࡁࡑࡉࡍࡉࡕࡏ 21 ACD ࡀࡍࡉࡀࡁࡓࡅࡓࡖ; I ࡀࡉࡍࡀࡁࡓࡅࡓࡖ :ࡀࡉࡁࡓࡅࡓࡖ | GJ ࡍࡅࡕࡄࡉࡁࡔࡅࡕ B ࡍࡌ :ࡍࡌࡖ 28 AC ࡕࡉࡈࡉࡂࡋࡏ :ࡕࡉࡈࡉࡂࡋ | C ࡊࡉࡓࡁࡀ :2ࡊࡉࡓࡁ | AC ࡊࡉࡓࡁࡀ :1ࡊࡉࡓࡁ 27 H ࡊࡍࡀࡀࡉࡕࡀࡌ :ࡊࡍࡀࡀࡉࡕࡉࡌ 24 ACDG ࡇࡉࡎࡓࡊࡅ :ࡇࡉࡉࡎࡓࡊࡅ | BG ࡑࡐࡉࡍࡏ; >ACD :ࡇࡋࡓࡀࡌࡀࡅ 30 BD ࡁࡑࡀࡍࡉࡕࡏ :ࡁࡑࡉࡍࡉࡕࡏ | GHJ ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 29 D ࡁࡑࡀࡍࡉࡕࡏ :ࡁࡑࡉࡍࡉࡕࡏ | ACD ࡍࡀࡀࡌ :ࡍࡀࡀࡌࡖ

5

10

15

20

25

30

Translation | 309

69:4 – 69:30

choose one out of a thousand and bring up […]”} 5 69. The light was planted,

and the hidden light shined forth,

which was planted1089 from the droplet’s light. Manda d’Heyyi opened his mouth,

speaks to Excellent Shunglan,

and gave him a response, saying,

10

“You are a son of new splendors,

you are a son of precious lights,

You are a son of pure hidden mountains,1090

you are a son safeguarded by Intellect,

whose name is entrusted to the excellencies

and is hidden by the excellencies.”

Manda d’Heyyi comes and goes

until he arrived at Splendid Plant.1091

When Splendid Plant1092 saw him,

he sprang up from his throne,

and responded to him, saying, 15 “Light up the giant mirror,

in which your ancestors shined,

Bring light to the settlements, When Splendid Plant said

this,1093

and bring light to the excellencies within them!” Manda d’Heyyi1094 responded,

and says to him,

20

“You are a son of new mirrors,

and you are a son of hidden settlements,

You are a son of the excellencies’ image,

and you are a son of the mighties’ praise.”

Manda d’Heyyi comes and goes

until he arrives at the home of Splendid Transplant.

When Splendid Transplant saw his splendor,

he sprang up from his throne,

and says, “Blessed is your coming, Manda d’Heyyi, 25 the myrtle1095 who [is the eldest

of] all the settlements,

and the daffodil, who is the eldest

of all fragrant flowers,

blessed is the glorious throne on which you sit,

blessed is the wand you hold in your hand,

which was planted from Intellect’s wand.” When Splendid Transplant said this,1096

Manda d’Heyyi responded,

30 and he says to him,

1089 1090 1091 1092 1093 1094 1095 1096

BGHIJ are missing “it was planted.” I has been emended to reflect ACD. ACD “of hidden mountains.” BGJ “I arrived at Splendid Transplant;” in I this is emended to “he arrived at Splendid Plant.” ABCDGIJ “Splendid Transplant;” emended to “Splendid Plant” in I. GHJ “so.” All manuscripts have “Splendid Plant” here. J “Manda d’Ziwa.” In place of āsyā ‘healer,’ read āsā. GHJ “so.”

310 | Text

ࡊࡀࡋࡁࡀࡄࡏ ࡀࡕࡅࡁࡀࡓ ࡍࡉࡆࡉࡀࡄ [255]

ࡀࡉࡓࡕࡅࡏ ࡍࡅࡄࡋࡊࡅ ࡍࡌࡖ ࡀࡌࡉࡄࡓ ࡀࡈࡌ ࡀࡅࡉࡆ ࡒࡀࡄࡎࡋ ࡀࡌࡋࡀ ࡌࡀࡒ ࡇࡉࡉࡎࡓࡊࡅ ࡍࡌ ࡑࡐࡀࡍࡏ ࡇࡋࡓࡀࡌࡀࡅ ࡊࡀࡋࡉࡃ ࡊࡀࡅࡉࡆ ࡍࡅࡒࡀࡕࡅ ࡓࡅࡄࡍࡀ ࡀࡊࡌࡅ ࡀࡉࡓࡕࡅࡏ ࡓࡀࡍࡄࡀࡌࡅ ࡍࡅࡄࡋࡊࡅ ࡀࡕࡍࡀࡊࡉࡔ ࡋࡏࡅ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡋࡉࡋࡀࡌ

[256]

ࡀࡌࡋࡀࡁ ࡃࡉࡒࡀࡉࡖ ࡊࡀࡓࡅࡍࡄࡅ ࡀࡉࡓࡀࡔ ࡊࡀࡌࡐࡅࡋࡖ ࡕࡓࡀࡓࡀࡑࡈࡏ ࡍࡇࡉࡌࡖ ࡊࡀࡋࡁࡀࡄࡏ ࡊࡀࡋࡀࡌࡖ ࡀࡈࡌ ‖ ࡀࡐࡕࡅࡈࡍࡉࡋ ࡀࡌࡋࡀ ࡕࡀࡌࡀࡒ ࡇࡉࡎࡓࡊࡅ ࡍࡌ ࡀࡉࡌࡀࡓ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌࡋ ࡍࡀࡀࡍࡉࡏࡅ ࡀࡌࡋࡀࡁ ࡃࡉࡒࡀࡉࡖ ࡀࡓࡅࡍࡄࡅ ࡍࡀࡊࡉࡀࡎ ࡊࡀࡋࡉࡃࡋ ࡍࡅࡉࡍࡀࡉࡀࡖ ࡀࡓࡕࡅࡏ ࡕࡍࡀࡀ ࡀࡁࡓ ࡀࡓࡅࡍࡀࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡇࡁࡀࡔࡅ ࡔࡉࡊࡁ ࡇࡌࡀࡃࡅࡒ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡀࡐࡉࡍࡊࡀ ࡊࡉࡕࡀࡅࡋ ࡀࡉࡓࡕࡅࡏ

ࡊࡀࡑࡁࡍࡉࡖ ࡀࡑࡁࡍࡀ ࡊࡉࡓࡁ ࡀࡓࡒࡀࡉ ࡍࡀࡀࡌ ࡕࡀࡊࡅࡀ ‖ ࡀࡁࡓ ࡊࡀࡉࡅࡀࡔࡅ ࡀࡈࡔࡊࡅ ࡊࡀࡉࡅࡀࡔࡅ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡀࡉࡕࡀࡅ ࡀࡉࡂࡎࡀࡌ ࡇࡅࡉࡆࡋ ࡇࡉࡆࡉࡄࡖ ࡀࡅࡉࡆ ࡒࡀࡄࡎ ࡇࡋࡀࡌࡓ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌࡋ ࡍࡀࡀࡍࡉࡏࡅ ࡊࡀࡍࡕࡉࡁ ࡍࡀࡉࡁ ࡀࡊࡌ ࡀࡉࡓࡀࡔ ࡊࡀࡋࡉࡃ ࡊࡀࡅࡉࡆ ࡊࡀࡔࡉࡓࡁࡖ ࡀࡂࡀࡕ ࡓࡅࡄࡍࡀࡖ ࡀࡊࡌ ࡀࡉࡓࡕࡅࡏࡋ ࡊࡀࡅࡉࡆ ࡓࡅࡄࡍࡀ ࡀࡅࡉࡆ ࡒࡀࡄࡎ ࡓࡀࡌࡀ ࡍࡉࡆࡉࡀࡄ ࡗ ࡇࡋࡓࡀࡌࡀࡅ ࡇࡋࡀࡌࡓ ࡍࡀࡀࡍࡉࡏࡅ ࡀࡉࡂࡀࡎ ࡊࡀࡅࡉࡆ ࡊࡉࡓࡁ ࡊࡀࡕࡄࡉࡁࡔࡅࡕ ࡊࡀࡉࡓࡁ ࡀࡉࡕࡁࡀࡓ ࡍࡀࡍࡀࡀ ࡊࡀࡉࡓࡁ ࡊࡀࡔࡉࡓࡁࡖ ࡀࡂࡀࡕ ࡊࡉࡓࡁ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ ࡀࡉࡕࡀࡅ ࡀࡉࡂࡎࡀࡌ ࡇࡅࡉࡆࡋ ࡇࡕࡀࡆࡄࡖ ࡀࡐࡕࡅࡈࡍࡉ ࡀࡈࡉࡂࡋ ࡇࡃࡏࡁ ࡍࡀࡂࡓࡀࡌࡅ ࡇࡋࡀࡓࡌࡀࡅ ࡀࡉࡎࡊࡀ ࡀࡅࡉࡆ ࡀࡕࡀ ࡀࡕࡀ ࡊࡀࡕࡀࡄࡀࡁࡀ ࡓࡀࡍࡄࡀࡅ ࡀࡕࡀ ࡊࡀࡕࡀࡄࡀࡁࡀࡖ ࡍࡍࡅࡅࡁࡋࡉࡄ ࡓࡀࡍࡄࡀ ࡀࡉࡓࡕࡅࡏ ࡍࡅࡄࡋࡊࡅࡖ ࡀࡉࡀࡔ ࡊࡀࡋࡀࡌ ࡀࡕࡁࡅࡈࡍࡉ ࡕࡀࡓࡌࡀ ࡍࡉࡆࡉࡀࡄ ࡗ ࡇࡋࡓࡀࡌࡀࡅ ࡇࡋࡀࡌࡓ ࡍࡀࡀࡍࡉࡏࡅ ࡊࡅࡉࡓࡉࡒ ࡌࡅࡓࡌࡏࡁ ࡕࡀࡓࡀࡔ

J ࡍࡌ ࡍࡌࡖ :ࡍࡌࡖ 33 J ࡀࡓࡒࡀࡉ ࡀࡉ :ࡀࡓࡒࡀࡉ 32 >ACD :ࡊࡀࡉࡅࡀࡔࡅ ࡀࡓࡒࡀࡉ ࡍࡀࡀࡌ ࡕࡀࡊࡅࡀ 33–32 B ࡀࡕࡅࡁࡓ :ࡀࡁࡓ 32 BDI ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ | C ࡊࡉࡓࡁࡀ :ࡊࡉࡓࡁ 31

>ACD :ࡇࡋࡓࡀࡌࡀࡅ | J ࡀࡉࡋࡀࡌࡓ :ࡇࡋࡀࡌࡓ 36 ACD ࡇࡉࡎࡓࡊࡅ :ࡇࡉࡉࡎࡓࡊࡅ | BGI ࡑࡐࡉࡍࡏ; HJ ࡑࡐࡉࡍ :ࡑࡐࡀࡍࡏ | J ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌࡖ ࡇࡅࡉࡆࡋ :ࡇࡅࡉࡆࡋ 35 J ࡍࡉࡄࡋࡊࡅ :ࡍࡅࡄࡋࡊࡅ

:ࡀࡉࡓࡕࡅࡏࡋ | G ࡓࡀࡄࡍࡀ; J ࡓࡉࡄࡍࡀ :ࡓࡅࡄࡍࡀ 40 GHIJ ࡓࡅࡄࡍࡀ :ࡓࡅࡄࡍࡀࡖ 39 >BGHJ; I ࡊࡀࡋࡉࡃ ࡊࡀࡅࡉࡆ :ࡊࡀࡋࡉࡃ ࡊࡀࡅࡉࡆ 38 J ࡓࡅࡄࡍࡀࡖ :ࡓࡅࡄࡍࡀ | J ࡀࡍࡕࡉࡁࡅ :ࡊࡀࡍࡕࡉࡁ 37

:ࡇࡋࡓࡀࡌࡀࡅ 42 J ࡋࡉࡋࡀࡌ ࡋࡉࡋࡀࡌ :ࡋࡉࡋࡀࡌ | BDI ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 41 HIJ ࡍࡉࡄࡋࡊࡅ :ࡍࡅࡄࡋࡊࡅ | BGH ࡀࡕࡍࡀࡊࡉࡔࡋࡅ :ࡀࡕࡍࡀࡊࡉࡔ ࡋࡏࡅ | ACD ࡀࡉࡓࡕࡅࡏ ࡋࡏ; I ࡀࡉࡓࡕࡅࡏࡋࡏ

I ࡊࡀࡌࡐࡅࡋࡏ :ࡊࡀࡌࡐࡅࡋࡖ | ACD ࡀࡕࡄࡉࡁࡔࡅࡕ :ࡊࡀࡕࡄࡉࡁࡔࡅࡕ | B ࡓࡁ; GHJ ࡊࡉࡓࡁ :ࡊࡀࡉࡓࡁ 44 B ࡃࡉࡒࡀࡉ; GHJ ࡓࡉࡒࡀࡉ; I ࡃࡉࡒࡀࡉࡖ :ࡃࡉࡒࡀࡉࡖ | C ࡊࡉࡓࡁࡀ :ࡊࡉࡓࡁ 43 >ACD

:ࡊࡉࡓࡁ 46 BGH ࡕࡀࡓࡀࡓࡀࡑࡈࡏ; J ࡕࡉࡓࡀࡓࡀࡑࡈࡏ :ࡕࡓࡀࡓࡀࡑࡈࡏ 45 ACD ࡊࡉࡓࡁ ࡀࡉࡓࡔ :ࡊࡀࡉࡓࡁ ࡀࡉࡓࡀࡔ 45–44 ACD ࡊࡀࡌࡐࡅࡋࡖ; B ࡊࡀࡌࡐࡅࡋࡖ ࡊࡀࡕࡄࡉࡁࡔࡅࡕ ࡊࡉࡓࡁ; AC ࡀࡕࡁࡅࡈࡍࡉ :ࡀࡐࡕࡅࡈࡍࡉ 48 AC ࡀࡕࡁࡅࡈࡍࡉ ࡋࡏ; D ࡀࡐࡕࡅࡈࡍࡉ ࡋࡏ :ࡀࡐࡕࡅࡈࡍࡉࡋ 47 ACD ࡊࡀࡋࡁࡀࡄࡏࡖ :ࡊࡀࡋࡁࡀࡄࡏ | B ࡊࡀࡔࡉࡓࡁ :ࡊࡀࡔࡉࡓࡁࡖ | AC ࡊࡉࡓࡁࡀ; B ࡊࡀࡉࡓࡁ

:ࡍࡅࡉࡍࡀࡉࡀࡖ 52 GH ࡓࡉࡒࡀࡉࡖ; I ࡃࡉࡒࡀࡉࡖ; J ࡓࡉࡒࡀࡉ :ࡃࡉࡒࡀࡉࡖ 51 >B :ࡇࡃࡏࡁ 49 J ࡕࡉࡌࡀࡒ :ࡕࡀࡌࡀࡒ | B ࡇࡉࡉࡎࡓࡊࡅ; I ࡇࡉࡉࡎࡓࡊࡅ :ࡇࡉࡎࡓࡊࡅ | I ࡇࡕࡀࡆࡄࡖ; J ࡇࡕࡀࡆࡄ :ࡇࡕࡀࡆࡄࡖ B ࡀࡍࡉࡅࡁࡋࡉࡄ ࡓࡀࡍࡄ :ࡍࡍࡅࡅࡁࡋࡉࡄ ࡓࡀࡍࡄࡀ 53 ACD ࡍࡀࡉࡂࡀࡎ :ࡍࡀࡊࡉࡀࡎ 52 >J :ࡊࡀࡕࡀࡄࡀࡁࡀࡖ ࡍࡍࡅࡅࡁࡋࡉࡄ ࡓࡀࡍࡄࡀ ࡍࡀࡊࡉࡀࡎ ࡊࡀࡋࡉࡃࡋ ࡍࡅࡉࡍࡀࡉࡀࡖ 53–52 ACD ࡍࡅࡉࡍࡀࡉࡀ :ࡍࡉࡆࡉࡀࡄ 55 IJ ࡀࡊࡉࡋࡀࡌ :ࡀࡉࡓࡕࡅࡏ | B ࡍࡉࡄࡋࡊࡅࡖ :ࡍࡅࡄࡋࡊࡅࡖ 54 HJ ࡕࡍࡀࡀ ࡕࡍࡀࡀ; I ࡕࡍࡀࡀ ࡕࡍࡀࡀ :ࡕࡍࡀࡀ | I ࡊࡀࡕࡀࡄࡀࡁࡀࡖ :ࡊࡀࡕࡀࡄࡀࡁࡀࡖ | G ࡀࡍࡉࡅࡁࡋࡉࡄ :ࡍࡍࡅࡅࡁࡋࡉࡄ

:ࡌࡅࡓࡌࡏࡁ 57 G ࡀࡍࡉࡀࡍࡉࡏࡅ :ࡍࡀࡀࡍࡉࡏࡅ 56 >AC :ࡕࡀࡓࡀࡔ ࡇࡋࡓࡀࡌࡀࡅ ࡇࡋࡀࡌࡓ ࡍࡀࡀࡍࡉࡏࡅ ࡇࡁࡀࡔࡅ 57–55 DJ ࡔࡀࡊࡁ :ࡔࡉࡊࡁ | DJ ࡀࡐࡕࡅࡈࡍࡉ :ࡀࡕࡁࡅࡈࡍࡉ | BDI ࡍࡉࡆࡀࡄ J ࡐࡇࡍࡊࡀ :ࡀࡐࡉࡍࡊࡀ | HJ ࡊࡀࡕࡀࡅࡋ :ࡊࡉࡕࡀࡅࡋ | AC ࡍࡅࡉࡓࡉࡒ :ࡊࡅࡉࡓࡉࡒ | A ࡀࡌࡅࡓࡌࡏࡁ; C ࡀࡌࡅࡓࡌࡁ; D ࡀࡌࡅࡌࡏࡁ; H ࡌࡅࡓࡌࡅࡏࡁ; J ࡌࡅࡓࡏࡁ

35

40

45

50

55

Translation | 311

69:31 – 69:57

“Blessed is the creator who created you,

he has given you such greatness,1097

and made you a great one,

like the precious Intellect,1098

and made you Truth,

beloved by all excellencies.”

Manda d’Heyyi comes and goes

until he arrives at Splendid Frolic.

35 When Splendid Frolic saw his splendor,

he sprang from his throne,

responded to Manda d’Heyyi,

and says to him,

“How clear is your insight,

how shining and steady your splendor!

Your splendor1099 is abundant.

40

Just as the crown upon your head shines,

and enlightens the excellencies,

your splendor shines upon the excellencies,

and upon all the settlements!”

When Splendid Frolic said so,1100

Manda d’Heyyi spoke,

and responded to him, saying to him, “Blessed is your abundant splendor,

and your light that burns in the world.1101

Blessed is the praise

that he bestowed upon your mouth.

45 Blessed is the great cloud

from which you were formed.

Blessed is the crown upon your head

that the king gave to you.”

Manda d’Heyyi comes and goes

until he arrives at the droplet.

When the droplet saw his splendor,

she sprang from her throne,

grasped her wand in her hand,

responded to Manda d’Heyyi,

50 and she says to him,

“Come, come, hidden splendor,

light that burns in the world,1102

come and bring light to your ancestors,

whose eyes look to you!

Bring light to your ancestors’ shell,1103

because you, Excellency, are the great mirror,

glorious king of all the excellencies.”1104 55 When the droplet said so,1105

Manda d’Heyyi bowed down and praised her,

and responded to her, saying, “They call you Firm on high.1106

1097 1098 1099 1100 1101 1102 1103 1104 1105 1106

By your side, the excellencies gather.

BDI “he gave you this greatness.” Line 32 is missing from ACD. BGHIJ are missing “your splendor.” I is emended to reflect ACD. BDI “this.” GHJ “that is precious in the world.” GHJ “that is precious in the world.” Literally “white [egg] shell.” Lines 52b and 53a are missing in J. IJ “kings.” BDI “this.” Lines 55b, 56, and 57a are missing in AC from “he praised her” to “on high.”

‫‪312 | Text‬‬

‫‪60‬‬

‫ࡏࡅࡕࡓࡉࡀ ࡀࡊࡍࡉࡐࡀ ࡋࡅࡀࡕࡉࡊ‬ ‫ࡀࡌࡉࡈࡍࡅࡋ ࡖࡔࡀࡓࡀࡕ ࡀࡀࡍࡕ ࡉࡍࡈࡅࡕࡐࡀ‬ ‫ࡌࡀࡎࡂࡉࡀ ࡅࡀࡕࡉࡀ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡌࡀࡓࡂࡀࡉࡍࡕࡀ ‖ ࡉࡍࡈࡅࡕࡐࡀ ࡖࡄࡆࡀࡕࡇ ࡋࡆࡉࡅࡇ‬ ‫ࡅࡁࡅࡓࡇࡊ ࡉࡊࡁࡔࡀࡕ‬

‫ࡅࡉࡍࡈࡅࡕࡐࡀ ࡋࡃࡉࡋࡉࡊ ࡔࡀࡁࡅࡊ‬ ‫ࡉࡍࡅࡑࡁࡕࡀ ࡒࡀࡃࡌࡀࡉࡕࡀ ࡀࡀࡍࡕ‬ ‫ࡀࡋࡌࡀ ࡋࡌࡀࡓࡂࡀࡉࡍࡕࡀ ࡉࡍࡈࡅࡕࡐࡀ ࡌࡈࡀ‬ ‫ࡌࡍ ࡅࡊࡓࡎࡉࡇ ࡒࡀࡌࡀࡕ‬ ‫ࡅࡋࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡔࡀࡁࡀࡕ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫]‪[257‬‬

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‫‪5‬‬

‫‪10‬‬

‫‪15‬‬

‫ࡖࡀࡉࡋࡀࡍ ࡉࡍࡔࡌࡀࡕࡀ ࡁࡂࡀࡅࡇ‬ ‫ࡀࡌࡀࡓ‬ ‫ࡀࡀࡍ ࡏࡅࡕࡓࡀ ࡖࡈࡀࡁࡉࡀ ࡀࡀࡍ‬ ‫ࡀࡀࡍ ࡁࡓ ࡌࡀࡋࡉࡊࡀ ࡀࡀࡍ‬ ‫ࡅࡉࡍࡔࡌࡀࡕࡀ ࡖࡌࡈࡀࡍࡀࡐ‬

‫ࡗ ࡋࡀࡁࡑࡀ ࡌࡅࡆࡀࡉࡍࡀ‬ ‫ࡉࡍࡔࡌࡀࡕࡀ ࡁࡂࡀࡅࡇ ࡀࡁࡓࡀࡍ‬ ‫ࡀࡀࡍ ࡋࡀࡅ ࡌࡅࡆࡀࡉࡍࡀ ࡀࡀࡍ‬ ‫ࡀࡀࡍ ࡋࡀࡅ ࡌࡅࡆࡀࡉࡍࡀ ࡀࡀࡍ‬ ‫ࡀࡀࡍ ࡋࡀࡒࡀࡉࡉࡌࡀࡍ ࡁࡄࡀࡋࡉࡍ ࡌࡉࡀ‬ ‫ࡀࡁࡉࡄࡃࡀࡉ ࡋࡀࡄࡀࡋࡀࡐࡍ‬ ‫ࡗ ࡄࡀࡉࡆࡉࡍ ࡀࡌࡀࡓ ࡌࡅࡆࡀࡉࡍࡀ‬ ‫ࡀࡌࡀࡓࡋࡇ‬ ‫ࡄࡀࡋࡉࡍ ࡌࡉࡀ ࡄࡉࡉࡀ‬ ‫ࡀࡕࡅࡍ ࡄࡀࡋࡉࡍ ࡌࡉࡀ ࡄࡉࡉࡀ‬ ‫ࡋࡃࡉࡋࡀࡊ ࡔࡀࡋࡐࡉࡀ ࡄࡀࡋࡉࡍ ࡌࡉࡀ ࡄࡉࡉࡀ‬ ‫ࡋࡃࡉࡋࡀࡊ ࡔࡀࡋࡐࡉࡀ ࡄࡀࡋࡉࡍ ࡌࡉࡀ ࡄࡉࡉࡀ‬ ‫ࡋࡃࡉࡋࡀࡊ ‖ ࡔࡀࡋࡐࡉࡀ ࡄࡀࡋࡉࡍ ࡏࡅࡕࡓࡉࡀ‬ ‫ࡄࡀࡋࡉࡍ ࡉࡀࡓࡃࡉࡍࡀ‬ ‫ࡉࡐࡓࡉࡀ ࡅࡏࡌࡁࡉࡀ ࡅࡏࡋࡀࡉࡍࡀ‬ ‫ࡉࡍࡔࡌࡀࡕࡀ ࡀࡕࡉࡍ ࡅࡁࡃࡉࡋࡀࡊ ࡌࡉࡕࡀࡊࡓࡀࡊࡍ‬ ‫ࡖࡄࡉࡅࡍࡍ ࡌࡅࡆࡀࡉࡍࡀ‬

‫ࡌࡍ ࡄࡀࡅࡓࡀࡓࡀࡍ ࡖࡓࡁࡉࡀ ࡄࡅࡍ‬ ‫ࡌࡍ ࡉࡊࡇࡐ ࡖࡄࡅࡎ ࡅࡍࡀࡑࡁ ࡉࡀࡓࡃࡀࡍ‬ ‫ࡌࡍ ࡀࡕࡅࡕࡉࡀ ࡉࡅࡎࡌࡉࡓ ࡂࡅࡐࡀࡍ‬ ‫ࡌࡍ ࡔࡉࡊࡕࡍࡀ ࡖࡉࡅࡔࡀࡌࡉࡍ ࡓࡁࡀ‬ ‫ࡋࡅࡀࡕࡀࡊ ࡃࡉࡋࡀࡊ ࡉࡀࡕࡁࡉࡀ‬ ‫ࡀࡑࡅࡕࡀ ࡋࡃࡉࡋࡀࡊ ࡄࡀࡋࡉࡍ‬ ‫ࡀࡑࡅࡕࡀ ࡋࡃࡉࡋࡀࡊ ࡄࡀࡋࡉࡍ‬ ‫ࡄࡀࡋࡉࡍ ࡀࡕࡋࡀࡕࡌࡀ ࡅࡔࡉࡕࡉࡍ ࡅࡔࡉࡕࡀ‬ ‫ࡀࡑࡅࡕࡀ ࡋࡃࡉࡋࡀࡊ ࡄࡀࡋࡉࡍ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫ࡓࡐࡀ ࡌࡀࡈࡉࡀ ࡂࡀࡁࡓࡀ ࡀࡐࡓࡅࡀࡒࡍࡀ‬

‫]‪[258‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫‪:ࡀࡌࡋࡀ 60 B ࡀࡕࡁࡑࡅࡍࡉࡖ; C ࡀࡕࡑࡁࡍࡉ; I ࡀࡕࡁࡑࡅࡍࡉࡖ; J ࡀࡐࡕࡑࡅࡍࡉ :ࡀࡕࡁࡑࡅࡍࡉ 59 HJ ࡊࡀࡋࡉࡃࡋ :ࡊࡉࡋࡉࡃࡋ | A ࡀࡕࡁࡅࡈࡍࡉࡅ :ࡀࡐࡕࡅࡈࡍࡉࡅ | B ࡊࡉࡕࡀࡅࡋࡀ; HJ ࡊࡀࡕࡀࡅࡋ :ࡊࡉࡕࡀࡅࡋ 58‬‬

‫‪A ࡀࡕࡁࡅࡈࡍࡉ; >B :ࡀࡐࡕࡅࡈࡍࡉ | C ࡀࡕࡀࡍࡉࡀࡂࡓࡀࡌࡋ; D ࡀࡕࡍࡉࡉࡂࡓࡀࡌࡋ :ࡀࡕࡍࡉࡀࡂࡓࡀࡌ 61 AC ࡀࡕࡀࡍࡉࡀࡂࡓࡀࡌࡋ; D ࡀࡕࡍࡉࡉࡂࡓࡀࡌࡋ; G ࡀࡕࡍࡉࡀࡂࡓࡀࡌ ࡋࡏ :ࡀࡕࡍࡉࡀࡂࡓࡀࡌࡋ | >J‬‬

‫ࡒࡀࡌࡀࡕ‪:ࡀࡕࡀࡌࡔࡍࡉ 2 J ࡍࡉࡋࡉࡀࡖ :ࡍࡀࡋࡉࡀࡖ 1 I ࡊࡀࡆࡅ :ࡀࡊࡉࡀࡆࡅ | >ACD :ࡍࡉࡉࡀࡕࡔࡉࡌ 63 J ࡕࡀࡁࡔࡀ :ࡕࡀࡁࡀࡔ | ACDI ࡀࡍࡃࡀࡌ ࡋࡏࡅ; B ࡀࡍࡃࡀࡌࡋࡀ :ࡀࡍࡃࡀࡌࡋࡅ 62 J ࡌࡀࡒ :‬‬

‫ࡉࡍࡔࡉࡌࡕࡀ ‪J ࡍࡀࡀ :ࡍࡀࡀ ࡍࡀࡀ | J ࡅࡀࡋࡀ :ࡅࡀࡋ 4 I ࡍࡀࡀ ࡍࡀࡀ; >J :2ࡍࡀࡀ ࡍࡀࡀ 4–3 CJ ࡀࡁࡀࡈࡖ :ࡀࡉࡁࡀࡈࡖ | BHJ ࡍࡀࡀ; I ࡍࡀࡀ ࡍࡀࡀ :ࡍࡀࡀ ࡍࡀࡀ 3 >B; C ࡍࡉࡓࡁࡀ :ࡍࡀࡓࡁࡀ | AC‬‬

‫‪ࡍࡐࡀࡍࡀࡈࡌࡖ; J ࡍࡐࡉࡍࡀࡈࡌࡖ :ࡐࡀࡍࡀࡈࡌࡖ | J ࡀࡌࡔࡍࡉࡅ :ࡀࡕࡀࡌࡔࡍࡉࡅ | ACD ࡀࡉࡅࡀࡉࡎ ࡀࡉࡌ; I ࡀࡉࡅࡀࡉࡎ ࡀࡉࡌ :ࡀࡉࡌ | AD ࡍࡀࡌࡉࡀࡒࡀࡋ :ࡍࡀࡌࡉࡉࡀࡒࡀࡋ 5 J ࡍࡀࡀ :2ࡍࡀࡀ ࡍࡀࡀ 5–4‬‬ ‫‪ࡐ :ࡐࡇࡊࡉ | >J :ࡍࡉࡋࡀࡄ 10 ACD ࡀࡉࡁࡓ :ࡀࡉࡁࡓࡖ 9 IJ ࡀࡉࡈࡀࡌࡅ :ࡀࡉࡈࡀࡌ | BDI ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 7 ACD ࡐࡀࡋࡀࡄࡀࡋ :ࡍࡐࡀࡋࡀࡄࡀࡋ 6 A ࡉࡐࡀࡍࡀࡈࡌࡖ; D ࡀࡐࡉࡍࡀࡈࡌࡖ; GH‬‬ ‫ࡉࡊࡇࡐ ‪ࡀࡐࡋࡀࡔ :ࡀࡉࡐࡋࡀࡔ | >H :ࡍࡀࡐࡅࡂ ࡓࡉࡌࡎࡅࡉ ࡀࡉࡕࡅࡕࡀ ࡍࡌ ࡀࡉࡉࡄ ࡀࡉࡌ ࡍࡉࡋࡀࡄ ࡀࡉࡐࡋࡀࡔ ࡊࡀࡋࡉࡃࡋ 11 J ࡑࡀࡍࡅ :ࡁࡑࡀࡍࡅ | J ࡍࡀࡃࡓࡀࡉ ࡎࡅࡄࡖ :ࡎࡅࡄࡖ | ACD ࡀࡐࡉࡍࡊࡀ; J‬‬ ‫‪ࡍࡉࡋࡀࡄ :2ࡍࡉࡋࡀࡄ 14 AD ࡊࡀࡋࡉࡃࡋ :ࡊࡀࡋࡉࡃ | ACD ࡊࡀࡕࡀࡅࡋࡖ; I ࡊࡀࡕࡀࡅࡋࡖ :ࡊࡀࡕࡀࡅࡋ | H ࡊࡀࡋࡉࡃ ࡋࡏ :ࡊࡀࡋࡉࡃࡋ 13 ACD ࡍࡌࡖ :ࡍࡌ 12 GJ ࡍࡉࡌࡎࡀࡉ :ࡓࡉࡌࡎࡅࡉ | >C :ࡍࡌ | J‬‬ ‫‪:ࡀࡌࡕࡀࡋࡕࡀ | D ࡍࡊࡉࡓࡊࡀࡕࡉࡌ :ࡍࡊࡀࡓࡊࡀࡕࡉࡌ | G ࡍࡀࡉࡕࡀ; J ࡀࡉࡕࡀ :ࡍࡉࡕࡀ 16 >ACD :ࡊࡀࡋࡉࡃࡁࡅ ࡍࡉࡕࡀ ࡀࡕࡀࡌࡔࡍࡉ ࡍࡉࡋࡀࡄ ࡊࡀࡋࡉࡃࡋ ࡀࡕࡅࡑࡀ 16–15 CH ࡀࡉࡍࡁࡏ :ࡀࡉࡁࡌࡏࡅ 15 I‬‬ ‫ࡕࡋࡀࡕࡌࡀ ‪G ࡊࡏࡀࡆࡅ :ࡀࡊࡉࡀࡆࡅ | C ࡍࡊࡉࡀࡆࡅ; G ࡍࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | C ࡍࡉࡉࡀࡕࡔࡌ :ࡍࡉࡉࡀࡕࡔࡉࡌ 18 H ࡍࡉࡋࡉࡅࡄ :ࡍࡉࡋࡀࡄ | >GHJ; I ࡊࡀࡋࡉࡃࡋ ࡀࡕࡅࡑࡀ :ࡊࡀࡋࡉࡃࡋ ࡀࡕࡅࡑࡀ 17 GHIJ‬‬

Translation | 313

69:58 – 70:18

60

The excellencies gather by your side,

and praise you, droplet,

since you, Droplet, are Firm,

you are the first creation.”1107

Manda d’Heyyi comes and goes

until he arrives at Droplet Pearl.

When Droplet Pearl saw his splendor,

she sprang from her throne,

and knelt down on her knees,

and praised Manda d’Heyyi.

The triumphant Life speaks,

and the man who went here triumphs!

70. When the scales did not want

souls to enter within him,

or souls to cross over him,

he said,

“I shall not be the scales,

I am an excellency of the good.

I shall not be the scales.

I am a king’s son.

5 I shall not stand in these waters,1108

and the souls, who are polluted,

will not pass me by.” When the scales said so,1109

a guide man came flying.

He said to him, “These living waters

are from the Great [Life]’s Howraran.

10 These living waters came

from the reservoir’s banks and the Jordan’s drainpipe.

To you these living waters will go down,

from beneath the vine Yusmir.1110

To you these living waters will go down,

from the settlement of Great Yushamen.

To you these excellencies will go down,

in order to dwell with you.

These Jordans—

they are your company.

15 The fruits, vines, and trees—

The souls will come and surround

they are your company. you.1111

They are the three hundred and sixty-six,

who are the scales—

they are your company.1112

The triumphant Life speaks,

and the man who went here triumphs!

1107 1108 1109 1110 1111 1112

Or “bride.” The word neṣobtā literally means ‘planting.’ ACD “black waters.” BDI “this.” GJ “Yasmin.” The vine Yusmir appears in chapter 1, lines 9 and 37. Line 11 is missing from H. Lines 15b and 16a are missing from ACD. Line 17b is missing from GHIJ.

‫‪314 | Text‬‬

‫‪5‬‬

‫‪10‬‬

‫‪15‬‬

‫‪20‬‬

‫ࡀࡁࡀࡕࡅࡓ ࡁࡄࡉࡋࡁࡅࡇࡍ ࡏࡕࡉࡎࡊࡉࡀ‬

‫ࡗ ࡀࡎࡂࡅࡍ ࡅࡀࡕࡅࡍ ࡏࡋ ࡀࡁࡀࡕࡅࡓ‬ ‫ࡅࡀࡌࡀࡓࡋࡅࡍ‬ ‫ࡌࡍ ࡅࡊࡋࡄࡅࡍ ࡏࡅࡕࡓࡉࡀ‬ ‫ࡅࡌࡍ ࡔࡉࡊࡕࡍࡀࡉ ࡌࡀࡒࡐࡉࡕࡅࡋࡉࡀ‬ ‫ࡅࡌࡉࡔࡕࡉࡒࡋࡉࡀ ࡌࡉࡀࡍࡉ ࡀࡓࡎࡀࡉ‬ ‫ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡀࡁࡀࡕࡅࡓ‬ ‫ࡅࡀࡌࡀࡓࡋࡅࡍ‬ ‫ࡄࡀࡉࡆࡉࡍ ࡀࡁࡀࡕࡅࡓ ‖ ࡁࡄࡉࡋࡁࡅࡇࡍ ࡏࡕࡉࡎࡊࡉࡀ‬ ‫ࡅࡀࡌࡀࡓࡋࡉࡀ‬ ‫ࡀࡀࡍ ࡋࡀࡆࡉࡋࡀࡍ ࡅࡋࡌࡅࡆࡀࡉࡍࡀ ࡋࡀࡋࡀࡂࡉࡈࡀࡍ‬ ‫ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ‬ ‫ࡅࡒࡀࡋࡀ ࡁࡀࡋࡌࡀ ࡔࡃࡀ‬ ‫ࡅࡔࡉࡊࡀࡍࡕࡀ ࡎࡀࡃࡀ ࡀࡍࡈࡓࡀࡍ‬ ‫ࡎࡀࡌ ࡆࡅࡈࡀ ࡀࡉࡍࡉࡇ ࡅࡀࡌࡀࡓࡋࡇ‬ ‫ࡀࡀࡍ ࡔࡀࡉࡐࡋࡀࡍ ࡋࡎࡅࡀࡐࡕ‬ ‫ࡅࡓࡉࡔࡀ ࡖࡃࡀࡓࡀ ࡌࡉࡕࡉࡒࡓࡉࡀࡍ‬ ‫ࡀࡌࡀࡓࡋࡇ‬ ‫ࡉࡀ ࡎࡀࡋࡊࡀ ࡕࡌࡉࡌࡀ‬ ‫ࡀࡀࡍࡕ ࡋࡀࡄࡀࡅࡉࡕ ࡖࡌࡅࡆࡀࡉࡍࡀ‬ ‫ࡒࡓࡅࡋࡇ ࡋࡀࡁࡀࡕࡅࡓ‬

‫ࡉࡀ ࡂࡀࡁࡓࡀ ࡎࡀࡋࡊࡀ‬ ‫ࡅࡕࡒࡉࡀࡍ ࡅࡔࡊࡉࡓࡀ ࡋࡀࡌࡉࡕࡉࡒࡓࡉࡕ‬ ‫ࡖࡄࡅ ࡏࡅࡕࡓࡀ ࡉࡍࡄࡀ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡄࡍࡅࡓࡀ ࡅࡓࡀࡄࡌࡉࡀ ࡔࡅࡌࡇ‬

‫ࡀࡀࡍ ࡀࡋࡌࡀ ࡖࡔࡀࡅࡉࡕࡅࡍ ࡖࡌࡅࡆࡀࡉࡍࡀ‬ ‫ࡅࡀࡋࡌࡀࡉ ࡄࡀࡓࡁࡉࡀ ࡅࡌࡉࡄࡀࡋࡉࡀ‬ ‫ࡖࡅࡊࡔࡈࡀ ࡋࡃࡀࡓࡃࡀࡓࡉࡀ ࡋࡀࡌࡉࡕࡄࡉࡁࡋࡉࡀ‬ ‫ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ ࡀࡎࡂࡉࡀ ࡅࡀࡆࡀࡋ ࡋࡀࡁࡀࡄࡀࡕࡇ‬ ‫ࡅࡌࡍ ࡄࡉࡋࡁࡅࡇࡍ ࡓࡀࡈࡉࡍ‬

‫]‪[259‬‬

‫ࡅࡃࡌࡅࡆࡀࡉࡍࡀ ࡋࡀࡌࡉࡕࡉࡒࡓࡉࡀࡍ‬ ‫ࡌࡀࡋࡀࡊ ࡁࡓࡅࡂࡆࡀ ࡏࡕࡉࡌࡋࡉࡀ‬ ‫ࡕࡓࡉࡍ ࡆࡉࡁࡉࡍࡀ ࡓࡌࡀ ࡒࡀࡋࡀ‬ ‫ࡀࡋࡌࡀ ࡋࡕࡋࡀࡕࡀ ࡆࡉࡁࡉࡍࡀ‬ ‫ࡅࡄࡀࡅࡉࡀࡍ ࡂࡀࡁࡓࡀ ࡖࡌࡅࡆࡀࡉࡍࡀ‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡅࡁࡔࡅࡌࡇ ࡖࡅࡊࡔࡕࡀ ࡉࡀࡒࡓࡀ ‖‬

‫‪:ࡍࡅࡕࡉࡅࡀࡔࡖ | BGJ ࡍࡀࡀࡖ :ࡍࡀࡀ 3 D ࡀࡉࡊࡎࡀࡕࡏ :ࡀࡉࡊࡎࡉࡕࡏ | ACDG ࡀࡍࡉࡅࡁࡋࡉࡄࡁ; J ࡀࡍࡉࡅࡁࡋࡉࡄࡁࡅ :ࡍࡇࡅࡁࡋࡉࡄࡁ | BGJ ࡓࡅࡕࡀࡁࡀࡖ ࡇࡋࡏ; H ࡓࡅࡕࡀࡁࡀࡖ :ࡓࡅࡕࡀࡁࡀ ࡋࡏ 1‬‬

‫ࡖࡏࡔࡕࡀࡋࡉࡌ ‪J ࡀࡍࡕࡊࡉࡔ :ࡉࡀࡍࡕࡊࡉࡔ | BHJ ࡍࡌ; I ࡍࡌࡅ :ࡍࡌࡅ 4 ACD ࡀࡍࡉࡀࡆࡅࡌ :ࡀࡍࡉࡀࡆࡅࡌࡖ | B ࡕࡉࡅࡀࡔࡏࡖ; G ࡕࡉࡅࡀࡕࡔࡏࡖ; H ࡕࡉࡅࡀࡕࡔࡏ; I ࡍࡅࡕࡉࡅࡀࡕࡀࡔࡖ; J‬‬

‫ࡌࡀࡒࡐࡉࡕࡅࡋࡉࡀ‪D ࡀࡉࡋࡄࡉࡌࡅ; J ࡀࡋࡉࡀࡄࡕࡉࡌࡅ :ࡀࡉࡋࡀࡄࡉࡌࡅ | D ࡀࡉࡁࡅࡓࡀࡄ; H ࡉࡀࡁࡓࡀࡄ; J ࡀࡁࡓࡉࡄ :ࡀࡉࡁࡓࡀࡄ | I ࡉࡀࡌࡋࡀࡅ; J ࡀࡌࡋࡀࡅ :ࡉࡀࡌࡋࡀࡅ | B ࡀࡉࡋࡕࡀࡐࡒࡀࡌ; H ࡉࡀࡋࡅࡕࡉࡐࡒࡀࡌ :‬‬

‫;ࡅࡌࡉࡕࡄࡀࡉࡋࡉࡀ ‪ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 6 B ࡀࡉࡋࡁࡉࡀࡄࡕࡉࡌࡀࡋ; J ࡀࡉࡋࡁࡀࡄࡕࡉࡌࡀࡋ :ࡀࡉࡋࡁࡉࡄࡕࡉࡌࡀࡋ | J ࡍࡇࡉࡌ :ࡉࡍࡀࡉࡌ | ACD ࡀࡉࡋࡒࡉࡕࡔࡉࡌ; J ࡀࡉࡋࡒࡀࡕࡔࡉࡌࡅ :ࡀࡉࡋࡒࡉࡕࡔࡉࡌࡅ 5 BGH‬‬ ‫‪GJ ࡀࡍࡉࡅࡁࡋࡉࡄ :ࡍࡇࡅࡁࡋࡉࡄ | J ࡍࡌ :ࡍࡌࡅ | GJ ࡀࡍࡉࡅࡁࡋࡉࡄࡁ :ࡍࡇࡅࡁࡋࡉࡄࡁ | B ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 8 H ࡉࡀࡕࡀࡄࡀࡁࡀࡋ; J ࡀࡉࡕࡀࡄࡀࡁࡀࡋ :ࡇࡕࡀࡄࡀࡁࡀࡋ | J ࡋࡀࡆࡀ :ࡋࡀࡆࡀࡅ | GHJ‬‬ ‫ࡓࡀࡈࡉࡍ‪>A :ࡗ ࡍࡀࡉࡓࡒࡉࡕࡉࡌࡀࡋ ࡀࡍࡉࡀࡆࡅࡌࡃࡅ ࡍࡀࡈࡉࡂࡀࡋࡀࡋ ࡀࡍࡉࡀࡆࡅࡌࡋࡅ ࡍࡀࡋࡉࡆࡀࡋ 11–10 C ࡍࡀࡋࡀࡆࡀࡋ :ࡍࡀࡋࡉࡆࡀࡋ | I ࡍࡀࡀ; >J :ࡍࡀࡀ 10 G ࡇࡋࡓࡀࡌࡀࡅ :ࡀࡉࡋࡓࡀࡌࡀࡅ 9 DGHJ ࡍࡉࡈࡓ :‬‬ ‫‪:ࡍࡉࡆࡀࡄ 11 BD ࡍࡀࡉࡓࡒࡀࡕࡉࡌࡀࡋ :ࡍࡀࡉࡓࡒࡉࡕࡉࡌࡀࡋ | >H :ࡀࡍࡉࡀࡆࡅࡌࡃࡅ | C ࡍࡀࡈࡉࡂࡀࡋࡀࡋࡅ; J ࡍࡀࡈࡉࡂࡉࡋࡀࡋ :ࡍࡀࡈࡉࡂࡀࡋࡀࡋ | C ࡀࡍࡉࡀࡆࡅࡌࡋ; I ࡀࡍࡉࡀࡆࡅࡌࡋࡅ; J ࡀࡍࡉࡀࡆࡅࡌࡅ :ࡀࡍࡉࡀࡆࡅࡌࡋࡅ 10‬‬ ‫ࡄࡀࡉࡆࡉࡍ ‪ࡋࡏ; I ࡕࡐࡀࡅࡎࡋࡏ :ࡕࡐࡀࡅࡎࡋ 15 J ࡀࡉࡋࡓࡀࡌࡀࡅ ࡀࡅ :ࡇࡋࡓࡀࡌࡀࡅ | ACI ࡇࡉࡍࡉࡏ; D ࡇࡍࡉࡏ :ࡇࡉࡍࡉࡀ 14 J ࡀࡋࡀࡒࡅ :ࡀࡋࡀࡒ | J ࡀࡋࡀࡒ :ࡀࡋࡀࡒࡅ 12 >H :ࡓࡀࡌࡀ | ACH‬‬ ‫ࡎࡅࡀࡐࡕ ‪:ࡀࡌࡉࡌࡕ | I ࡀࡊࡋࡀࡎࡀࡉ :ࡀࡊࡋࡀࡎ ࡀࡉ 18 J ࡀࡉࡋࡓࡀࡌࡀ :ࡇࡋࡓࡀࡌࡀ 17 D ࡍࡀࡉࡓࡒࡀࡕࡉࡌ :ࡍࡀࡉࡓࡒࡉࡕࡉࡌ | J ࡔࡉࡓ :ࡀࡔࡉࡓࡅ 16 GJ ࡍࡀࡉࡅࡀࡄ; I ࡍࡀࡉࡅࡀࡄࡅ :ࡍࡀࡉࡅࡀࡄࡅ | ACD‬‬ ‫ࡕࡌࡉࡌࡉࡀ ‪:ࡕࡉࡓࡒࡉࡕࡉࡌࡀࡋ | BGH ࡀࡓࡉࡊࡔ ࡍࡀࡉࡒࡖ; J ࡀࡉࡓࡉࡊࡔ ࡍࡀࡉࡒࡖ :ࡀࡓࡉࡊࡔࡅ ࡍࡀࡉࡒࡕࡅ | ABCJ ࡕࡉࡅࡄࡀࡋ; I ࡕࡉࡅࡀࡄࡀࡋ :ࡕࡉࡅࡀࡄࡀࡋ 19 BGHJ ࡀࡊࡋࡀࡎࡖ :2ࡀࡊࡋࡀࡎ | J‬‬ ‫ࡋࡀࡌࡉࡕࡒࡉࡓࡉࡕ ‪J ࡀࡉࡌࡅࡔ :ࡇࡌࡅࡔ | CH ࡍࡊࡉࡀࡆࡅ; I ࡍࡊࡉࡀࡆࡅ :ࡍࡊࡉࡀࡆ | D ࡍࡉࡁࡀࡔࡌࡅ :ࡍࡉࡉࡀࡕࡔࡉࡌ 21 GHJ ࡅࡄ ࡀࡄࡍࡉ; I ࡅࡄ ࡀࡄࡍࡉ :ࡀࡄࡍࡉ | AC ࡇࡋࡉࡓࡒ :ࡇࡋࡅࡓࡒ 20 ACD‬‬ ‫;ࡔࡅࡌࡇ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ ‪>AC :ࡀࡓࡒࡀࡉ 22 B‬‬

Translation | 315

71:1 – 71:22

71. When they went forth and came to Abator,

Abator was hidden within his shell,1113

and he said to them, “Out of all the excellencies,

why have you made me1114 the owner of the scales,

expelled me from my settlement,

destroying and devastating my world,1115

5 and removing my bed from me,

When Abator said this,1116

so that the truth will never be given to me?” Splendid Hibel went to his ancestors,1117

and said to them, “How hidden away is Abator within his shell!1118

He rants from his shell,

and says to me, 10

‘I shall never come out and take the scales,

and never be called the owner of the scales.’”1119

When Splendid Hibel had said this,

the king became filled with rage,

and cried out in the world.

Twice he cried out,

and the settlements kept silent1120

until the third time.

Little Sam responded to him, and said to him, 15 “I shall go down to the Nether,

and be the scale man,

and be called the era’s head.” He says to him, “You simple fool!

You foolish man!

You will never be the owner of the scales,

and never be called reliable and successful.1121

20 Summon Abator,

who is a gentle excellency.”

The triumphant Life speaks,

and the light wins, and those who love its name.1122

In the name of the Great Life,

and in the name of the precious truth!

1113 1114 1115 1116 1117 1118 1119 1120 1121 1122

Literally “white (egg) shell.” J “why have you perfected.” J “strengthening the world.” GHJ “so.” H “my ancestors.” Literally “white (egg) shell.” Line 10 is missing from A. Unclear. BGHJ “one of the successful family” B adds “the man who went here.”

316 | Text

[260]

ࡌࡀࡒ ࡇࡉࡉࡎࡓࡊࡅ ࡍࡌ ࡓࡅࡕࡀࡁࡀ ࡓࡀࡌࡕࡎࡉࡌ ࡀࡉࡋࡏ ࡊࡀࡋࡀࡌ ࡍࡌࡅ ࡍࡅࡕࡀ ࡇࡋࡀࡌࡎࡋࡅ ࡍࡇࡉࡌࡀࡉࡋ ࡀࡉࡓࡕࡅࡏࡅ ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡊࡉࡀࡃ ࡍࡀࡀࡌࡋࡅ ࡉࡀࡋࡏ ࡍࡅࡕࡓࡀࡃࡀࡔࡖ ࡀࡌࡋࡀ ࡀࡓࡅࡍࡄࡖ ࡀࡉࡌࡋࡀ ࡍࡉࡋࡀࡄࡁ ࡊࡀࡋࡉࡃ ࡗ ࡀࡓࡉࡊࡔ ࡀࡓࡕࡅࡏ ࡕࡍࡀࡀࡅ ࡀࡄࡍࡉ ࡕࡍࡀࡀ ࡕࡊࡉࡌࡀࡎ ࡀࡕࡀࡌࡔࡍࡉࡅ ࡍࡀࡀࡉࡀࡃ ࡕࡉࡅࡀࡄࡅ

[261]

ࡀࡉࡅࡄࡏ ࡀࡍࡉࡀࡆࡅࡌࡖ ࡍࡀࡀࡅ ࡓࡅࡕࡀࡁࡀࡋ ࡓࡀࡅࡀࡉ ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄ ࡍࡉࡒࡀࡕࡍࡉ ࡀࡕࡍࡀࡊࡉࡔ ࡍࡅࡀࡌ ࡀࡉࡌࡋࡀ ࡍࡉࡋࡀࡄࡁ ࡀࡉࡅࡄࡍࡉ ࡊࡀࡋࡀࡌ ࡍࡀࡌ ࡍࡉࡒࡀࡕࡏ ࡀࡕࡍࡀࡊࡉࡔ ࡍࡀࡀࡅ ࡀࡉࡋࡌࡉࡕࡏ ࡇࡉࡆࡉࡀࡌࡓࡅࡂࡁ ࡓࡀࡅࡀࡉ ࡋࡉࡁࡉࡄ ࡀࡍࡉࡔ ࡔࡉࡌࡀࡄࡅ ࡍࡉࡔࡌࡀࡄ ࡒࡉࡎࡀ ࡀࡕࡍࡀࡊࡉࡔࡅ ࡀࡉࡓࡕࡅࡏࡅ ࡀࡕࡁࡀࡈࡋ ࡀࡉࡅࡋࡁࡀࡒ ࡀࡉࡁࡓ ࡀࡉࡉࡄ ࡇࡉࡎࡓࡊࡅ ࡍࡌ ࡀࡉࡅࡐࡋࡔࡀ ࡍࡅࡕࡀࡅ ࡇࡋࡓࡀࡌࡀ ࡊࡀࡋࡏ ࡍࡉࡁࡑࡀ ࡀࡉࡁࡓࡖ ࡀࡌࡋࡀ

ࡓࡅࡕࡀࡁࡀࡖ ࡇࡋࡏ ࡀࡉࡂࡎࡀ ࡗ ࡇࡋࡏ ࡃࡉࡒࡐࡀ ࡊࡀࡋࡀࡌࡖ ࡓࡀࡌࡕࡎࡉࡌ ࡀࡉࡋࡏ ࡀࡉࡌࡋࡀ ࡍࡅࡄࡋࡊࡅࡖ ࡀࡅࡉࡆ ࡍࡌ ࡓࡅࡕࡀࡁࡀ ࡀࡉࡕࡀࡅ ࡀࡉࡂࡎࡀࡌ ࡍࡅࡉࡁࡉࡕࡏࡅ ࡍࡅࡉࡁࡉࡓࡒ ࡊࡀࡋࡀࡌࡖ ࡇࡕࡀࡅࡋࡅ ࡓࡅࡕࡀࡁࡀ ࡋࡉࡋࡀࡌ ࡍࡀࡀ ࡀࡉࡔࡐࡉࡍࡖ ࡀࡉࡓࡕࡅࡏ ࡍࡉࡋࡀࡄ ࡍࡌ ࡓࡅࡕࡀࡁࡀࡋ ࡍࡀࡀࡌ ࡇࡋࡓࡀࡌࡀ ࡊࡀࡆࡉࡀࡄࡅ ࡀࡉࡓࡕࡅࡏࡅ ࡀࡕࡍࡀࡊࡉࡔ ࡍࡉࡄࡋࡊࡅ ࡍࡌ ࡊࡀࡉࡋ ࡊࡀࡋࡉࡃ ࡗ ࡀࡄࡍࡉ ࡊࡀࡁࡉࡋ ࡁࡀࡓ ࡕࡍࡀࡀࡅ ࡕࡉࡎࡉࡀࡄ ࡀࡕࡀࡌࡔࡍࡉ ࡋࡏ ࡍࡀࡀࡌࡋ ࡓࡅࡕࡀࡁࡀ ࡇࡋࡓࡀࡌࡀ ࡊࡀࡆࡉࡀࡄࡅ ࡍࡀࡀࡉࡀࡃ ࡀࡉࡅࡄࡍࡉ ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄࡋ ࡇࡋࡓࡀࡌࡀ ‖ ࡇࡋࡓࡀࡌࡀ ࡊࡀࡆࡉࡀࡄࡅ ࡍࡀࡀࡉࡀࡃ ࡍࡀࡉࡅࡀࡄ ࡍࡀࡀ ࡗ ࡍࡀࡀࡉࡀࡃ ࡍࡀࡉࡅࡀࡄ ࡗ ࡓࡅࡕࡀࡁࡀ ࡇࡋࡓࡀࡌࡀ ࡊࡀࡆࡉࡀࡄࡅ ࡊࡀࡋࡀࡌ ࡍࡀࡉࡅࡀࡄ ࡍࡀࡀ ࡓࡅࡕࡀࡁࡀ ࡓࡀࡌࡀ ࡍࡉࡆࡀࡄ ࡗ ࡀࡍࡉࡀࡆࡅࡌࡖ ࡀࡕࡀࡅ ࡀࡅࡄ ࡀࡍࡉࡀࡆࡅࡌࡖ ࡀࡓࡁࡀࡂ ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄ ࡓࡀࡌࡀ ࡍࡉࡆࡀࡄ ࡗ ࡍࡅࡋࡌࡉࡕࡏ ࡀࡆࡂࡅࡓࡁ ࡓࡅࡕࡀࡁࡀࡋࡅ ࡀࡉࡅࡁࡕࡅࡀ ࡕࡐࡀࡅࡎࡖ ࡀࡁࡀࡁࡋࡅ ࡍࡀࡀࡉࡀࡃ ࡀࡉࡅࡄࡏ ࡋࡉࡆࡏ

J ࡇࡋࡏ :ࡀࡉࡋࡏ | J ࡀࡊࡉࡋࡀࡌ :ࡊࡀࡋࡀࡌ | BJ ࡍࡌ :ࡍࡌࡅ 2 ACD ࡇࡉࡎࡓࡊࡅ :ࡇࡉࡉࡎࡓࡊࡅ | ACD ࡓࡅࡕࡀࡁࡀ ࡋࡏ; I ࡓࡅࡕࡀࡁࡀࡖ ࡋࡏ :ࡓࡅࡕࡀࡁࡀࡖ ࡇࡋࡏ | D ࡍࡅࡂࡎࡀ :ࡀࡉࡂࡎࡀ 1

:ࡀࡉࡋࡏ | H ࡇࡅࡉࡆ :ࡀࡅࡉࡆ | >BJ :ࡓࡀࡌࡕࡎࡉࡌ ࡀࡉࡋࡏ ࡀࡉࡌࡋࡀ ࡍࡅࡄࡋࡊࡅࡖ ࡀࡅࡉࡆ ࡍࡌ | H ࡍࡌࡅ :ࡍࡌ 3 B ࡓࡉࡌࡕࡎࡉࡌ; D ࡓࡀࡌࡉࡕࡎࡉࡌ; H ࡓࡀࡌࡎࡉࡌ; IJ ࡓࡀࡌࡀࡕࡎࡉࡌ :ࡓࡀࡌࡕࡎࡉࡌ

ACJ ࡍࡅࡁࡉࡓࡒ; G ࡍࡅࡉࡓࡉࡒ :ࡍࡅࡉࡁࡉࡓࡒ | AC ࡇࡕࡀࡅࡋࡀ; D ࡇࡕࡀࡅࡋ :ࡇࡕࡀࡅࡋࡅ 5 BG ࡇࡋࡀࡌࡎࡉࡋࡅ :ࡇࡋࡀࡌࡎࡋࡅ | J ࡀࡉࡓࡕࡅࡏ :ࡀࡉࡓࡕࡅࡏࡅ 4 I ࡓࡀࡌࡀࡕࡎࡉࡌ :ࡓࡀࡌࡕࡎࡉࡌ | >D ࡊࡉࡆࡉࡀࡄࡅ :ࡊࡀࡆࡉࡀࡄࡅ 8 ACD ࡀࡉࡔࡐࡉࡍࡏࡖ :ࡀࡉࡔࡐࡉࡍࡖ 7 J ࡀࡉࡋࡓࡀࡌࡍࡉࡖ :ࡇࡋࡓࡀࡌࡍࡉࡖ | ACDH ࡍࡀࡀࡌ ࡋࡏࡅ; I ࡍࡀࡀࡌࡋࡏࡅ :ࡍࡀࡀࡌࡋࡅ 6 ACD ࡍࡅࡁࡕࡏࡅ; >HJ :ࡍࡅࡉࡁࡉࡕࡏࡅ :ࡀࡕࡀࡌࡔࡍࡉ ࡋࡏ 12 ACD ࡕࡍࡀࡀ :ࡕࡍࡀࡀࡅ | BJ ࡊࡀࡏࡋ :ࡊࡀࡉࡋ | >ACD :1ࡀࡄࡍࡉ 10 ABCD ࡍࡅࡄࡋࡊࡅ :ࡍࡉࡄࡋࡊࡅ 9 H ࡀࡊࡉࡀࡃ ࡍࡀࡀࡌ :ࡍࡀࡀࡌ | J ࡀࡉࡋࡓࡀࡌࡀ :ࡇࡋࡓࡀࡌࡀ | C :ࡓࡅࡕࡀࡁࡀ | >H; J ࡀࡉࡋࡓࡀࡌࡀ :ࡇࡋࡓࡀࡌࡀ | J ࡊࡉࡆࡉࡀࡄࡅ :ࡊࡀࡆࡉࡀࡄࡅ 13 GH ࡕࡉࡉࡀࡄ :ࡕࡉࡎࡉࡀࡄ | B ࡀࡕࡀࡌࡔࡍࡉࡋࡅ ࡕࡊࡉࡌࡀࡎ ࡀࡕࡀࡌࡔࡍࡉࡋࡅ; GH ࡀࡕࡀࡌࡔࡍࡉࡅ; J ࡕࡀࡌࡔࡍࡉࡅ :ࡀࡍࡉࡀࡆࡅࡌࡖ | H ࡍࡀࡀࡉࡀࡃ ࡀࡉࡅࡍࡉ; J ࡀࡄࡍࡉ ࡍࡀࡀࡉࡀࡃ :ࡍࡀࡀࡉࡀࡃ ࡀࡉࡅࡄࡍࡉ | J ࡀࡅࡉࡆࡋࡉࡁࡉࡄࡋ :ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄࡋ | J ࡀࡉࡋࡓࡀࡌࡀ :ࡇࡋࡓࡀࡌࡀ 14 H ࡀࡊࡉࡀࡃ ࡍࡀࡀࡌࡋ :ࡍࡀࡀࡌࡋ | AC ࡓࡀࡕࡀࡁࡀ >G :ࡍࡀࡌ | GHJ ࡍࡀࡀ ࡗ; I ࡍࡀࡀ ࡗ :ࡗ 17 G ࡍࡀࡒࡀࡕࡍࡉ :ࡍࡉࡒࡀࡕࡍࡉ | J ࡀࡍࡕࡊࡉࡔ :ࡀࡕࡍࡀࡊࡉࡔ 16 J ࡀࡉࡋࡓࡀࡌࡀ :ࡇࡋࡓࡀࡌࡀ 15 H ࡀࡉࡅࡄ :ࡀࡉࡅࡄࡏ | ACD ࡀࡍࡉࡀࡆࡅࡌ J ࡍࡀࡀ :ࡍࡀࡀࡅ 19 J ࡀࡉࡋࡓࡀࡌࡀ :ࡇࡋࡓࡀࡌࡀ | C ࡊࡉࡆࡉࡀࡄࡅ :ࡊࡀࡆࡉࡀࡄࡅ 18 B ࡀࡀࡌࡋࡀ ࡍࡉࡋࡀࡄࡋ; GH ࡀࡉࡌࡋࡀ ࡍࡉࡋࡀࡄࡋ; J ࡀࡌࡋࡀ ࡍࡉࡋࡀࡄࡋ :ࡀࡉࡌࡋࡀ ࡍࡉࡋࡀࡄࡁ | J ࡀࡉࡅࡄࡍࡏ :ࡀࡉࡅࡄࡍࡉ ࡀࡔࡌࡀࡄࡅ :ࡔࡉࡌࡀࡄࡅ | I ࡀࡍࡉࡀࡆࡅࡌࡖ; J ࡀࡍࡉࡀࡆࡅࡌ :ࡀࡍࡉࡀࡆࡅࡌࡖ 21 BJ ࡀࡆࡉࡀࡌࡓࡅࡂࡁ :ࡇࡉࡆࡉࡀࡌࡓࡅࡂࡁ | ACGJ ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 20 ACD ࡍࡀࡉࡒࡀࡕࡌ; GH ࡍࡀࡒࡀࡕࡏ :ࡍࡉࡒࡀࡕࡏ :ࡓࡅࡕࡀࡁࡀࡋࡅ 24 H ࡀࡕࡅࡁࡀࡈࡋ :ࡀࡕࡁࡀࡈࡋ | >J :ࡀࡅࡉࡆ | AGHJ ࡍࡉࡆࡉࡀࡄ; >C :ࡍࡉࡆࡀࡄ 23 H ࡒࡀࡎࡀ :ࡒࡉࡎࡀ | ACD ࡀࡉࡓࡕࡅࡏ :ࡀࡉࡓࡕࡅࡏࡅ 22 G ࡀࡍࡉࡔࡏ; J ࡍࡏࡔ :ࡀࡍࡉࡔ | H I ࡀࡁࡀࡁࡋࡏࡅ :ࡀࡁࡀࡁࡋࡅ 25 GHJ ࡇࡉࡉࡎࡓࡊࡅ :ࡇࡉࡎࡓࡊࡅ | J ࡀࡉࡅࡋࡁࡔࡀ :ࡀࡉࡅࡐࡋࡔࡀ | ACD ࡍࡅࡕࡀ :ࡍࡅࡕࡀࡅ | ACD ࡀࡉࡋࡌࡉࡕࡏ :ࡍࡅࡋࡌࡉࡕࡏ | ACD ࡓࡅࡕࡀࡁࡀ ࡋࡏࡅ; I ࡓࡅࡕࡀࡁࡀࡋࡏࡅ B ࡋࡀࡆࡏ :ࡋࡉࡆࡏ 26 ACD ࡇࡋࡓࡀࡌࡀࡅ; I ࡇࡋࡓࡀࡌࡀࡅ :ࡇࡋࡓࡀࡌࡀ | ACD ࡀࡁࡀࡁ ࡋࡏࡅ;

5

10

15

20

25

Translation | 317

72:1 – 72:26

72. When he came to Abator,

Abator arose from his throne,

since the king commanded him,

and he is careful of the high king,

he is careful of the splendor of all the upper worlds.1123 Abator comes and goes,

and excellencies came to his left and right,

5 and they drew near the king and sat down.

Abator spoke,

saying to the Pure Intellect,

“I am only one of these numerous excellencies;

why did you send for me?”

Then Intellect spoke to Abator, “Of all the settlements and excellencies 10 there isn’t anyone gentle like you,

like you in all these worlds of light, you are gentle, and you are efficient.

Your heart is great,

and you will support the souls.

You will have compassion for the souls,

and you will be the judge.”

And then Abator spoke to Intellect, “Tell Splendid Hibel, if he will be the judge,

then I will be the owner of the scales!”

15 And then Splendid Hibel-Yawar says to Abator,

“When I am the judge,

who will establish the settlements?

When I am the judge,

who will be the king in these worlds?”

And then Abator tells him,

20

“I shall be the king,

and I shall establish the settlements.”

When Abator said this,1124

Hibel-Yawar clenched his fists,

and turned into the owner of the scales1125

for fifty-five years.

He was the scale man,

and raised excellencies and settlements.

When Splendid Hibel said this,1126

the Great Life accepted the blessing,

and became filled with rage about Abator.

He came, cast him down from his throne,

25 set him at the Nether Gate,

“Go, and be the judge,

1123 1124 1125 1126

Line 3 is missing from BJ. ACGJ “so.” IJ “turned into the scales.” AGHJ “so.”

and said to him, as long as the Great Life wants you to be.”

‫‪318 | Text‬‬

‫‪30‬‬

‫ࡅࡄࡀࡉࡆࡀࡊ ࡀࡌࡀࡓࡋࡇ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ ࡋࡄࡀࡁࡔࡀࡁࡀ‬ ‫ࡀࡕࡀ ࡀࡀࡍࡕ ࡏࡕࡉࡁ ࡁࡌࡀࡎࡊࡉࡀ‬ ‫ࡅࡉࡍࡒࡓࡉࡀ ࡋࡔࡉࡊࡀࡍࡕࡀ‬

‫ࡅࡀࡀࡍ ࡖࡌࡅࡆࡀࡉࡍࡀ ࡏࡄࡅࡉࡀ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ ‖‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫]‪[262‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫‪10‬‬

‫‪15‬‬

‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡅࡁࡔࡅࡌࡇ ࡖࡅࡊࡔࡈࡀ ࡉࡀࡒࡓࡀ‬

‫ࡉࡍࡔࡓࡀ ࡀࡀࡍ ࡄࡉࡅࡀࡓࡀ‬ ‫ࡏࡉࡍࡔࡉࡅࡍ ࡀࡁࡀࡄࡀࡕࡀࡉ‬ ‫ࡅࡀࡉ ࡅࡀࡉ ࡏࡋ ࡏࡅࡕࡓࡀ‬ ‫ࡄࡀࡉࡆࡉࡍ ࡄࡀࡉࡆࡀࡊ ࡕࡉࡃࡉࡓࡇ ࡋࡅࡊࡋ ࡏࡅࡕࡓࡀ‬ ‫ࡖࡔࡀࡌࡀ ࡓࡉࡈࡀࡍࡉࡄࡅࡍ ࡖࡀࡁࡀࡄࡀࡕࡇ‬ ‫ࡀࡀࡍ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ‬ ‫ࡔࡉࡌࡉࡕ ࡓࡉࡈࡀࡍࡉࡄࡅࡍ ࡖࡀࡁࡀࡄࡀࡕࡀࡉ‬ ‫ࡀࡀࡍ ࡁࡉࡕ ࡅࡋࡀࡔࡉࡊࡕ‬ ‫ࡀࡀࡍ ࡎࡍࡀࡁࡕࡇ ࡌࡅࡌࡀ ࡋࡀࡍࡔࡐࡀࡉ‬ ‫ࡀࡀࡍ ࡁࡉࡄࡔࡅࡀࡊ ࡀࡅࡕࡉࡁࡕࡇ‬ ‫ࡀࡀࡍ ࡏࡔࡕࡀࡈࡉࡕ ࡌࡍ ࡏࡅࡕࡓࡉࡀ‬ ‫ࡀࡀࡍ ࡂࡉࡍࡀࡍ ࡋࡀࡓࡎࡀ ࡖࡄࡔࡅࡀࡊ‬ ‫ࡄࡀࡉࡆࡉࡍ ࡄࡀࡉࡆࡉࡍ ࡕࡉࡃࡉࡓࡇ ࡋࡅࡊࡋ ࡂࡀࡁࡓࡀ‬ ‫ࡄࡀࡉࡆࡉࡍ ࡕࡀࡂࡀࡉ ࡖࡁࡓࡉࡔࡀࡉ‬ ‫ࡀࡆࡀࡋ ࡏࡌࡓࡀ ࡅࡔࡉࡌࡀ‬ ‫ࡀࡀࡍ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ ࡌࡍ ࡄࡔࡅࡀࡊ‬ ‫ࡅࡃࡀࡋࡉࡕ ࡁࡒࡀࡋࡀࡉ ࡔࡀࡉࡍࡀ‬ ‫ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡓࡁࡀ‬ ‫ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡉࡍࡄࡀ‬

‫ࡖࡀࡁࡀࡄࡀࡕࡀࡉ ࡏࡉࡍࡔࡉࡅࡍ‬ ‫ࡖࡀࡁࡀࡄࡀࡕࡇ ࡎࡉࡉࡍࡅࡉࡀ‬ ‫ࡖࡓࡉࡈࡀࡍ ࡖࡀࡁࡀࡄࡀࡕࡇ ࡔࡀࡌࡀ‬ ‫ࡌࡀࡔࡉࡐࡋࡉࡋࡇ ࡅࡔࡀࡃࡉࡋࡇ ࡋࡕࡉࡓࡉࡀ ࡄࡔࡅࡊ‬ ‫ࡉࡍࡋࡐࡉࡕ ࡅࡌࡉࡒࡌࡀ ࡋࡉࡕࡋࡉࡀ‬ ‫ࡅࡀࡀࡍ ࡓࡉࡄࡈࡉࡕ ࡅࡋࡀࡂࡀࡉࡃࡉࡕ‬ ‫ࡄࡀࡉࡆࡉࡍ ࡆࡉࡅࡀࡉ ࡎࡀࡂࡉࡀ‬ ‫ࡅࡏࡅࡕࡓࡉࡀ ࡋࡅࡀࡕࡀࡉ ࡋࡀࡒࡀࡓࡁࡉࡀ‬ ‫ࡅࡁࡌࡀࡉࡍࡀ ࡖࡄࡔࡅࡀࡊ ࡔࡉࡁࡊࡉࡕ ‖‬ ‫ࡏࡅࡕࡓࡀ ࡖࡋࡄࡔࡅࡀࡊ ࡔࡀࡉࡐࡋ‬ ‫ࡆࡀࡄࡓࡏࡉࡋ ࡁࡓࡉࡔࡀࡉ ࡀࡕࡀࡍࡋࡉࡀ‬ ‫ࡖࡀࡁࡀࡄࡀࡕࡀࡉ ࡏࡄࡀࡁࡋࡉࡀ‬ ‫ࡂࡀࡁࡍࡀࡉࡄࡅࡍ ࡖࡔࡅࡓࡉࡀ ࡉࡀࡕࡁࡉࡕ‬

‫]‪[263‬‬

‫ࡆࡅࡈࡀ ࡁࡕࡉࡁࡉࡋ ࡌࡀࡍ ࡔࡀࡅࡉࡀࡍ‬ ‫ࡅࡏࡎࡉࡌࡇࡊ ࡋࡔࡀࡀࡐࡋࡀ ࡅࡃࡀࡀࡍ‬

‫‪ࡋࡏ; H ࡍࡅࡕࡍࡀࡊࡉࡔ ࡋࡏ; I ࡀࡕࡍࡀࡊࡉࡔࡋࡏ :ࡀࡕࡍࡀࡊࡉࡔࡋ 29 B ࡀࡉࡅࡄ :ࡀࡉࡅࡄࡏ | I ࡀࡍࡉࡀࡆࡅࡌࡖ :ࡀࡍࡉࡀࡆࡅࡌࡖ 28 J ࡀࡉࡋࡓࡀࡌࡀ :ࡇࡋࡓࡀࡌࡀ | >B; C ࡊࡉࡆࡉࡀࡄࡅ :ࡊࡀࡆࡉࡀࡄࡅ 27‬‬ ‫ࡔࡉࡊࡀࡍࡕࡀ ‪ࡀࡉࡌࡄࡀࡓࡅ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ; J ࡇࡌࡅࡔ ࡀࡉࡌࡄࡀࡓࡋ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ :ࡊࡀࡋ ࡀࡉࡂࡎࡀࡖ ࡀࡓࡁࡀࡂ | C ࡍࡊࡉࡀࡆࡅ; I ࡍࡊࡉࡀࡆࡅ :ࡍࡊࡉࡀࡆ | C ࡍࡉࡉࡀࡕࡔࡌ :ࡍࡉࡉࡀࡕࡔࡉࡌ 30 ACD‬‬ ‫ࡔࡅࡌࡉࡀ ‪ࡀࡉࡓࡕࡅࡏ :ࡀࡓࡕࡅࡏ 3 I ࡉࡀࡕࡀࡄࡀࡁࡀ :ࡉࡀࡕࡀࡄࡀࡁࡀ | BD ࡍࡅࡔࡍࡉࡏ; >GHJ :ࡍࡅࡉࡔࡍࡉࡏ 2 ACD ࡀࡌࡅࡔࡁ :ࡍࡅࡄࡉࡀࡌࡅࡔࡁ 31 G ࡇࡌࡅࡔ ࡇࡌࡄࡀࡓࡅ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌ; I‬‬ ‫‪ࡋࡏ; I ࡋࡊࡅࡋࡏ :ࡋࡊࡅࡋ | I ࡇࡓࡉࡃࡉࡕ; J ࡀࡉࡓࡉࡃࡉࡕ :ࡇࡓࡉࡃࡉࡕ | >A; C ࡍࡉࡆࡉࡀࡄ; G ࡊࡀࡆࡉࡀࡄࡅ; J ࡍࡀࡆࡉࡀࡄ :ࡊࡀࡆࡉࡀࡄ | >D; J ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 4 J ࡉࡀࡕࡀࡄࡀࡁࡀ :ࡇࡕࡀࡄࡀࡁࡀࡖ | GHJ‬‬ ‫ࡅࡊࡋ ‪:ࡀࡌࡒࡉࡌࡅ | >H :ࡉࡀࡕࡀࡄࡀࡁࡀࡖ | D ࡕࡉࡌࡀࡔ :ࡕࡉࡌࡉࡔ 7 >J :ࡀࡉࡓࡉࡕࡋ | ACD ࡇࡋࡉࡃࡀࡔ :ࡇࡋࡉࡃࡀࡔࡅ | H ࡀࡌࡅࡔࡖ; J ࡀࡌࡀࡔ :ࡀࡌࡀࡔࡖ 5 H ࡀࡌࡅࡔ :ࡀࡌࡀࡔ | ACD‬‬ ‫ࡅࡌࡉࡒࡌࡀ ‪I ࡀࡉࡂࡀࡎ ࡉࡀࡅࡉࡆ ࡍࡉࡆࡉࡀࡄ; J ࡇࡅࡉࡆ ࡍࡉࡆࡉࡀࡄ :ࡀࡉࡂࡀࡎ ࡉࡀࡅࡉࡆ ࡍࡉࡆࡉࡀࡄ | C ࡀࡉࡐࡔࡍࡀࡋ :ࡉࡀࡐࡔࡍࡀࡋ | ACD ࡇࡋࡉࡁࡀࡍࡎ :ࡇࡕࡁࡀࡍࡎ 9 ACD ࡍࡀࡀ :ࡍࡀࡀࡅ 8 H ࡇࡋࡕࡉࡋ :ࡀࡉࡋࡕࡉࡋ | I‬‬ ‫;ࡄࡀࡉࡆࡉࡍ ࡆࡉࡅࡀࡉ ‪:ࡉࡀࡕࡀࡅࡋ | AC ࡕࡉࡈࡀࡕࡏ; BGHJ ࡕࡉࡈࡋࡀࡕࡔࡏ :ࡕࡉࡈࡀࡕࡔࡏ 11 B ࡍࡀࡁࡉࡕࡅࡀ :ࡇࡕࡁࡉࡕࡅࡀ | D ࡊࡀࡅࡔࡄ; HI ࡊࡀࡅࡔࡄࡁ :ࡊࡀࡅࡔࡄࡉࡁ 10 B ࡀࡅࡉࡆ ࡍࡉࡆࡀࡄ; GH‬‬ ‫ࡀࡋࡅࡀࡕࡀࡉ ‪B ࡍࡀࡁࡊࡉࡉࡔ; I ࡍࡀࡁࡊࡉࡀࡔ :ࡕࡉࡊࡁࡉࡔ | I ࡊࡀࡅࡔࡄࡖ :1ࡊࡀࡅࡔࡄࡖ | ACD ࡀࡎࡓࡀ ࡋࡏ; I ࡇࡎࡓࡀࡋࡏ ࡉࡀࡎࡓࡀࡋ :ࡀࡎࡓࡀࡋ | CI ࡍࡀࡍࡉࡂࡀ; H ࡍࡀࡍࡉࡀࡂ :ࡍࡀࡍࡉࡂ 12 AC‬‬ ‫;ࡔࡁࡊࡉࡕ ‪I ࡊࡀࡅࡔࡄࡋࡖ :ࡊࡀࡅࡔࡄࡋࡖ | ACD ࡇࡋࡊࡅࡋ :ࡋࡊࡅࡋ | B ࡇࡓࡀࡃࡉࡕ; J ࡇࡓࡉࡃࡖ :ࡇࡓࡉࡃࡉࡕ | B ࡍࡉࡆࡀࡄ; >D; G ࡊࡀࡆࡉࡀࡄࡅ; J ࡕࡉࡆࡀࡄ :2ࡍࡉࡆࡉࡀࡄ | BD ࡍࡉࡆࡀࡄ :1ࡍࡉࡆࡉࡀࡄ 13 AC‬‬ ‫‪J ࡀࡓࡅࡔࡖ :ࡀࡉࡓࡅࡔࡖ | D ࡍࡅࡄࡉࡐࡀࡍࡀࡂ :ࡍࡅࡄࡉࡀࡍࡁࡀࡂ 16 D ࡀࡌࡉࡀࡔࡅ :ࡀࡌࡉࡔࡅ | D ࡋࡉࡆࡀ :ࡋࡀࡆࡀ 15 I ࡋࡉࡏࡉࡓࡄࡀࡆ :ࡋࡉࡏࡓࡄࡀࡆ | B ࡍࡉࡆࡀࡄ; J ࡊࡀࡆࡉࡀࡄ :ࡍࡉࡆࡉࡀࡄ 14‬‬ ‫;ࡖࡔࡅࡁࡉࡀ ‪:ࡊࡇࡌࡉࡎࡏࡅ | J ࡇࡄࡍࡉ :ࡀࡄࡍࡉ | D ࡀࡉࡅࡄࡏ :ࡀࡉࡅࡄࡏࡖ 19 ACD ࡀࡈࡅࡆࡅ :ࡀࡈࡅࡆ | ACD ࡀࡉࡅࡄࡏ; B ࡀࡄࡍࡉ ࡀࡉࡅࡄࡏࡖ :ࡀࡉࡅࡄࡏࡖ 18 ACD ࡀࡋࡀࡒࡁ :ࡉࡀࡋࡀࡒࡁ 17 C‬‬ ‫ࡅࡏࡎࡉࡌࡀࡊ ‪BDJ ࡍࡀࡉࡃࡅ :ࡍࡀࡀࡃࡅ | B‬‬

Translation | 319

72:27 – 73:19

And then Splendid Hibel said to Sunday, “Come, sit in the customs houses,

and let me be the owner of the scales,

and we shall call1127 the settlements into being!”1128 30 The triumphant Life speaks,

and the man who went here triumphs!1129

In the name of the Great Life,

and in the name of the precious truth!

73. A white eagle am I,

whose ancestors have forgotten him.

My ancestors have forgotten me! Woe to the excellency

whose ancestors hate him!

Such is the fate of each excellency

who heeds his ancestors’ chatter!

5 Whoever heeds his ancestors’ chatter,

they cast him down, and set him at darkness’ gates.

I am Splendid Hibel. I heeded my ancestors’ chatter.

I have fallen, and there is no way up for me.

I have sought, but did not find.

I have run, but did not pass.

I took the blame upon myself,

so great is my splendor.1130

10 I set it inside the darkness.

I have drawn the excellencies’ contempt,1131

and the excellencies will not approach me.

I am laid upon the bed of darkness,

and have rested in the trappings of darkness.

So, such is the fate of every man,1132

the excellency who sinks into the darkness!

This crown of mine upon my brow,

Zahriel has set it upon my head.

15 Gone are the speech and hearing

I, Splendid Hibel, am within the darkness,

that my ancestors gave me. I sit by the sides of the walls,1133

and raised my sublime voice, I said that I would be great,

who has made me so small on Earth?

I said that I would be gentle,

and support the lowly and the poor;

1127 Literally “call” or “summon (into being).” 1128 H “their settlements.” 1129 GIJ “Manda d’Heyyi and those who love his name.” 1130 B “this is the splendor,” GHI “such is my splendor,” J “such is his splendor.” I is emended to reflect ACD. 1131 BGHJ “I was empowered by excellencies.” 1132 Literally “so, thus it befalls every man.” B “So, this befalls every man,” D “Such befalls every man,” G “So and so befalls every man,” J “Thus I saw what befell every man.” 1133 C “the Seven,” J “the wall.”

‫‪320 | Text‬‬

‫‪20‬‬

‫‪25‬‬

‫‪30‬‬

‫ࡏࡌࡓࡉࡕ ࡖࡔࡅࡌࡀ ࡓࡉࡈࡀࡍࡉࡄࡅࡍ ࡖࡓࡁࡉࡀ‬ ‫ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡀࡀࡊ ࡅࡌࡉࡊࡀࡊ‬ ‫ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡌࡀࡋࡀࡊ‬ ‫ࡀࡊࡓࡉࡀࡋࡉࡀ ࡏࡋ ࡀࡁࡀࡄࡀࡕࡀࡉ‬ ‫ࡀࡊࡓࡉࡀࡋࡉࡀ ࡋࡀࡄࡀࡉ ࡅࡋࡀࡄࡅࡀࡕࡀࡉ‬ ‫ࡀࡊࡓࡉࡀࡋࡉࡀ ࡋࡍࡅࡑࡁࡕࡀ ࡖࡉࡍࡁࡑࡉࡕ‬ ‫ࡄࡀࡉࡆࡉࡍ ࡄࡀࡉࡆࡉࡍ ࡕࡉࡃࡉࡓࡇ ࡋࡅࡊࡋ ࡂࡀࡁࡓࡀ‬ ‫ࡏࡅࡕࡓࡀ ࡖࡌࡉࡕࡉࡒࡓࡉࡀ ࡉࡍࡄࡀ‬ ‫ࡋࡀࡏࡄࡀࡁࡋࡇ ࡆࡀࡅࡀ ࡅࡄࡉࡋࡁࡅࡇࡍ‬ ‫ࡋࡀࡅࡕࡁࡅࡉࡀ ࡏࡅࡕࡓࡀ ࡖࡌࡉࡕࡉࡒࡓࡉࡀ ࡉࡍࡄࡀ‬

‫ࡌࡊࡀ ࡔࡀࡀࡍࡉ ࡀࡊࡆࡍࡀࡋࡀ ࡖࡏࡄࡀࡁࡋࡉࡀ‬ ‫ࡅࡃࡉࡓࡀࡊ ࡖࡔࡀࡋࡌࡀࡉࡍࡀ ࡖࡓࡁࡀ ࡅࡆࡅࡈࡀ ࡀࡁࡀࡓ ࡏࡋࡇ‬ ‫ࡋࡀࡕࡀࡓ ࡄࡔࡅࡊ ࡌࡀࡍ ࡔࡀࡅࡉࡀࡍ‬ ‫ࡅࡏࡋ ࡌࡉࡔࡉࡁࡒࡇ ࡋࡏࡅࡓ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ‬ ‫ࡏࡋ ‖ ࡌࡉࡔࡉࡁࡒࡇ ࡋࡄࡔࡅࡀࡊ ࡏࡋࡀࡅࡀࡉࡄࡅࡍ‬ ‫ࡋࡌࡉࡔࡉࡁࡒࡇ ࡁࡕࡉࡓࡉࡀ ࡄࡔࡅࡊ‬ ‫ࡖࡉࡍࡄࡀ ࡉࡍࡄࡅࡉࡀ‬ ‫ࡆࡀࡅࡀ ࡅࡄࡉࡋࡁࡅࡉࡍࡀ ࡋࡀࡏࡄࡀࡁࡋࡇ‬ ‫ࡅࡋࡀࡏࡄࡀࡁࡋࡇ ࡉࡍࡅࡑࡁࡕࡀ ࡋࡌࡉࡍࡀࡑࡁ‬ ‫ࡔࡀࡀࡍࡉ ࡀࡊࡆࡍࡀࡋࡀ ࡖࡏࡄࡀࡁࡋࡇ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡀࡋࡀࡊ‬

‫]‪[264‬‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡌࡀࡋࡉࡋ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ‬ ‫ࡅࡀࡌࡀࡓ‬ ‫ࡌࡊࡀ ࡀࡊࡓࡉࡀࡋࡉࡀ ࡏࡋ ࡕࡀࡓࡌࡉࡃࡀࡉ‬ ‫ࡌࡊࡀ ࡀࡊࡓࡉࡀࡋࡉࡀ ࡋࡁࡉࡍࡀ ࡖࡕࡀࡓࡌࡉࡃࡀࡉ‬ ‫ࡌࡊࡀ ࡀࡊࡓࡉࡀࡋࡉࡀ ࡋࡁࡉࡍࡀ ࡖ‖ࡕࡀࡓࡌࡉࡃࡀࡉ‬ ‫ࡔࡓࡀࡕ ࡓࡅࡄࡀ ࡈࡅࡍࡉࡐࡀ ࡅࡓࡀࡌࡉࡀࡋࡅࡍ‬ ‫ࡌࡀࡋࡉࡋ ࡀࡅࡍࡔ ࡏࡅࡕࡓࡀ‬ ‫ࡏࡅ ࡄࡉࡉࡍࡀࡋࡅࡊࡍ ࡄࡉࡉࡀ ࡀࡁࡀࡄࡀࡕࡀࡉ‬ ‫ࡅࡉࡍࡎࡒࡅࡍ ࡕࡀࡓࡌࡉࡃࡀࡉ ࡋࡀࡕࡀࡓ ࡄࡍࡅࡓ‬

‫ࡅࡌࡔࡀࡁࡀࡋࡇ ࡋࡂࡀࡁࡓࡀ ࡀࡍࡁࡑࡇ‬ ‫ࡖࡁࡄࡔࡅࡀࡊ ࡓࡌࡉࡍ‬ ‫ࡖࡁࡈࡅࡍࡉࡐࡀ ࡓࡁࡀ ࡓࡌࡉࡍ‬ ‫ࡖࡏࡋࡀࡅࡀࡉࡄࡅࡍ‬

‫]‪[265‬‬

‫ࡅࡋࡄࡉࡉࡀ ࡀࡁࡀࡄࡀࡕࡇ ࡖࡉࡍࡌࡀࡓࡋࡅࡍ‬ ‫ࡉࡊࡋࡀࡉࡄࡅࡍ ࡖࡕࡀࡓࡌࡉࡃࡀࡉ ࡉࡍࡔࡋࡅࡌ‬

‫‪J ࡉࡀࡋࡏ :ࡇࡋࡏ | BGHJ ࡊࡀࡏ :ࡊࡀࡀ | >J :ࡕࡉࡓࡌࡏ 21 ACD ࡀࡉࡋࡁࡀࡄࡏ :ࡀࡉࡋࡁࡀࡄࡏࡖ | J ࡀࡋࡀࡍࡆࡊࡀࡖ :ࡀࡋࡀࡍࡆࡊࡀ | AC ࡉࡍࡀࡀࡔࡖ :ࡉࡍࡀࡀࡔ | H ࡀࡉࡅࡄࡏࡖ ࡕࡉࡓࡌࡏ :ࡕࡉࡓࡌࡏ 20‬‬

‫‪ࡋࡏ; J ࡀࡉࡒࡁࡉࡔࡉࡌࡋ :ࡇࡒࡁࡉࡔࡉࡌ ࡋࡏࡅ ࡉࡀࡕࡀࡄࡀࡁࡀ ࡋࡏ 23 I ࡍࡀࡉࡅࡀࡔ :ࡍࡀࡉࡅࡀࡔ | G ࡍࡀࡀࡌ :ࡍࡀࡌ | B ࡊࡀࡅࡔࡄ :ࡊࡅࡔࡄ | AC ࡓࡀࡕࡀࡖ; D ࡓࡀࡕࡀࡋࡖ; I ࡓࡀࡕࡀࡖ :ࡓࡀࡕࡀࡋ 22‬‬ ‫ࡀࡁࡀࡄࡀࡕࡀࡉ ࡅࡏࡋࡌࡉࡔࡉࡁࡒࡇ ‪:ࡉࡀࡕࡀࡅࡄࡀࡋࡅ | I ࡉࡀࡄࡀࡋ ࡋࡏ; J ࡉࡀࡄࡀ ࡋࡏ :ࡉࡀࡄࡀࡋ 24 I ࡓࡅࡏࡋ ࡋࡏ; J ࡓࡅࡏ ࡋࡏ :ࡓࡅࡏࡋ | ACD ࡉࡀࡕࡀࡄࡀࡁࡀ ࡋࡏ; BGH ࡇࡒࡁࡉࡔࡉࡌ ࡋࡏ; I‬‬

‫ࡅࡋࡀࡁࡀࡄࡀࡕࡀࡉ ‪H ࡀࡕࡁࡑࡅࡍ; J ࡀࡕࡁࡑࡅࡍࡉࡋ :ࡀࡕࡁࡑࡅࡍࡋ 25 ACD ࡊࡀࡅࡔࡄࡉࡋ :ࡊࡀࡅࡔࡄࡋ | I ࡇࡒࡁࡉࡔࡉࡌࡋࡏ; J ࡀࡉࡒࡁࡉࡔࡉࡌࡋ :ࡇࡒࡁࡉࡔࡉࡌ ࡋࡏ | I ࡉࡀࡕࡀࡅࡄࡀࡁࡀࡋࡅ; J‬‬ ‫;ࡋࡀࡍࡅࡑࡓࡀࡉࡉࡀ ‪ࡇࡅࡀࡆ :ࡀࡅࡀࡆ | H ࡀࡉࡓࡕࡅࡏ :ࡀࡓࡕࡅࡏ 27 C ࡀࡄࡍࡉ :ࡀࡄࡍࡉࡖ | BD ࡍࡉࡆࡀࡄ; G ࡊࡀࡆࡉࡀࡄࡅ :2ࡍࡉࡆࡉࡀࡄ | B ࡍࡉࡆࡀࡄ :1ࡍࡉࡆࡉࡀࡄ 26 J ࡕࡀࡑࡁࡍࡉࡖ :ࡕࡉࡑࡁࡍࡉࡖ | ACD‬‬ ‫‪:ࡍࡇࡅࡁࡋࡉࡄࡅ | >J :ࡇࡋࡁࡀࡄࡏࡀࡋࡅ ࡍࡇࡅࡁࡋࡉࡄࡅ ࡀࡅࡀࡆ ࡇࡋࡁࡀࡄࡏࡀࡋ 28 GJ ࡀࡉࡋࡁࡀࡄࡏࡀࡋ :ࡇࡋࡁࡀࡄࡏࡀࡋ | ACGJ ࡍࡀࡅࡁࡋࡉࡄ; D ࡀࡍࡉࡅࡁࡋࡉࡄ; H ࡍࡇࡅࡁࡋࡉࡄࡅ :ࡀࡍࡉࡅࡁࡋࡉࡄࡅ | B‬‬ ‫ࡅࡄࡉࡋࡁࡅࡉࡍࡀ ‪J ࡇࡋࡀࡍࡆࡊࡀ :ࡀࡋࡀࡍࡆࡊࡀ | BD ࡀࡍࡉࡀࡔ :ࡉࡍࡀࡀࡔ | ACDH ࡀࡉࡓࡕࡅࡏ :ࡀࡓࡕࡅࡏ | ACG ࡀࡉࡁࡕࡅࡀࡋ; H ࡀࡉࡁࡅࡕࡅࡀࡋ :ࡀࡉࡅࡁࡕࡅࡀࡋ 29 D ࡀࡉࡋࡁࡀࡄࡏࡀࡋࡅ :ࡇࡋࡁࡀࡄࡏࡀࡋࡅ | B‬‬ ‫;ࡅࡀࡊࡆࡍࡀࡋࡀ ‪ABD ࡊࡀࡋ :ࡊࡀࡋࡀ | H ࡊࡉࡀࡆࡅ; J ࡊࡇࡀࡆࡅ :ࡀࡊࡉࡀࡆࡅ | C ࡍࡊࡉࡀࡆࡅ; I ࡍࡉࡊࡏࡀࡆࡅ :ࡍࡊࡉࡀࡆ | C ࡀࡉࡉࡀࡕࡔࡌ :ࡍࡉࡉࡀࡕࡔࡉࡌ 30 ACJ ࡀࡉࡋࡁࡀࡄࡏࡖ; D ࡀࡉࡋࡁࡀࡄࡏ :ࡇࡋࡁࡀࡄࡏࡖ | BG‬‬ ‫‪D ࡀࡉࡃࡉࡌࡓࡀࡕ ࡋࡏ; I ࡉࡀࡃࡉࡌࡓࡀࡕࡋࡏ; J ࡀࡉࡃࡉࡌࡓࡀࡕࡋ :ࡉࡀࡃࡉࡌࡓࡀࡕ ࡋࡏ | GH ࡊࡀ :ࡀࡊࡌ 3 BHJ ࡇࡋࡉࡁࡀࡔࡌࡅ :ࡇࡋࡀࡁࡀࡔࡌࡅ | AC ࡀࡓࡕࡅࡏࡅ :ࡀࡓࡕࡅࡏ 1 >D :ࡀࡉࡁࡓ 31‬‬ ‫ࡖࡁࡄࡔࡅࡀࡊ‪J ࡀࡉࡃࡉࡌࡓࡀࡕࡖ :ࡉࡀࡃࡉࡌࡓࡀࡕࡖ | ACD ࡀࡍࡉࡁ ࡋࡏ; I ࡀࡍࡉࡁࡋࡏ :ࡀࡍࡉࡁࡋ | B ࡀࡉࡋࡀࡓࡊࡉ :ࡀࡉࡋࡀࡉࡓࡊࡀ | >ACD :ࡀࡊࡌ 4 J ࡍࡀࡌࡓ :ࡍࡉࡌࡓ | J ࡊࡀࡅࡔࡄࡀࡁࡖ :‬‬ ‫;ࡕࡀࡓࡌࡉࡃࡀࡉ ‪D ࡀࡐࡉࡍࡅࡅࡈ :ࡀࡐࡉࡍࡅࡈ 6 ACD ࡉࡀࡃࡉࡌࡓࡀࡕ; J ࡀࡉࡃࡉࡌࡓࡀࡕࡖ :ࡉࡀࡃࡉࡌࡓࡀࡕࡖ | AC ࡉࡍࡀࡁࡋ :ࡀࡍࡉࡁࡋ 5 J ࡍࡅࡌࡓ :ࡍࡉࡌࡓ | J ࡀࡐࡉࡍࡅࡈࡁ :ࡀࡐࡉࡍࡅࡈࡁࡖ | ACD‬‬ ‫ࡅࡓࡀࡌࡉࡀࡋࡅࡍ‪ACD ࡍࡅࡄࡉࡀࡋࡊࡉࡖ :ࡍࡅࡄࡉࡀࡋࡊࡉ | >J :ࡉࡀࡕࡀࡄࡀࡁࡀ ࡀࡉࡉࡄ ࡍࡊࡅࡋࡀࡍࡉࡉࡄ ࡅࡏ 8 B ࡉࡀࡕࡀࡄࡀࡁࡀ; J ࡀࡉࡕࡀࡄࡀࡁࡀ :ࡇࡕࡀࡄࡀࡁࡀ 7 GH ࡍࡅࡋࡀࡉࡌࡀࡓ; J ࡍࡉࡋࡀࡉࡌࡀࡓ :‬‬ ‫ࡖࡕࡀࡓࡌࡉࡃࡀࡉ‪D ࡀࡉࡃࡉࡌࡓࡀࡕ :ࡉࡀࡃࡉࡌࡓࡀࡕ 9 DJ ࡀࡉࡃࡉࡌࡓࡀࡕࡖ :‬‬

Translation | 321

73:20 – 74:9

20 I said, “Listen to the speech of the Great!

How sublime is the turban he has given me!”

I said that I would be meek1134 and submissive,

the path on which the righteous great and small pass;

I said that I would be king;

who has made me for darkness’ place?1135

I am concerned about my ancestors,

and about unleashing Ur upon them.1136

I am concerned about my brothers and sisters,1137

and about unleashing darkness upon them.

25 I am concerned about what1138 I’ve planted,

only to abandon it at the gates of darkness.

So, such is the fate of every man,

who would be gentle!

To the excellency who is called gentle,

they will give neither wife nor shell.1139

Neither wife nor shell will they give him,1140

nor will they give him children to sire.1141

They will not settle an excellency called gentle.

Sublime is the chinstrap1142 they have given him!1143

30 The triumphant Life speaks,

and the man who went here triumphs!

In the name of the Great Life,

may the sublime light be magnified!

74. Excellent Ennosh spoke,

praising the man, his creator,

and he says, “How I grieve for my disciples1144

who were cast into darkness!

How I grieve for my disciples’ children,1145

upon whom were thrown much filth!

5 How I grieve for my disciples’ children,1146

upon whom

Spirit has spread pollution, and cast them down!” Excellent Ennosh spoke,

saying to Life, his ancestors,1147

“If it pleases you, my ancestors,1148

let the span of my disciples1149 be finished,

and let my disciplines1150 rise to light’s place.”

1134 All manuscripts read “I would be there is.” Lidzbarski (Johannesbuch ii, 236 n. 1) suggests emending this phrase to makkā umkikā, ‘meek and submissive.’ 1135 AC “one of darkness’ place,” D “one for darkness’ place.” 1136 ACD “I am concerned about my ancestors, Ur upon them,” BGHIJ “I am concerned about unleasing Ur upon them.” I is emended to reflect Lidzbarski’s edition. 1137 IJ “and my ancestors.” I is emended to “and my sisters.” 1138 ACD “the Nazoreans.” 1139 Literally “white (egg) shell.” 1140 Line 28a is missing from J. 1141 Literally “a planting to plant.” 1142 This is the kanzālā, or cloth strap that wraps around the turban and is secured beneath the chin. 1143 ACDJ “they have given me.” 1144 DJ “the disciples.” 1145 J “the disciples’ children.” 1146 J “the disciples’ children.” 1147 B “my ancestors.” 1148 Line 8a is missing from J. 1149 DJ “the disciples.” 1150 D “the disciples.”

322 | Text

[266]

[267]

ࡇࡋࡓࡀࡌࡍࡉࡖ ࡀࡓࡕࡅࡏ ࡔࡍࡅࡀࡋࡅ ࡔࡐࡀࡍࡀࡕࡍࡉ ࡀࡕࡀࡌࡔࡍࡉࡖ ࡍࡀࡊࡀࡖ ࡍࡍࡉࡉࡉࡀࡁࡖ ࡍࡅࡋࡓࡀࡌࡍࡉࡖ ࡇࡕࡀࡄࡀࡁࡀ ࡀࡉࡉࡄࡋࡅ ࡍࡉࡌࡓ ࡀࡉࡃࡓࡅࡃࡁࡖ ࡀࡕࡀࡌࡔࡍࡉࡖ ࡀࡐࡉࡃࡀࡓࡕࡉࡌ ࡓࡀࡅࡀࡉࡖ ࡀࡌࡅࡔࡋࡖ ࡀࡉࡋࡈࡉࡂࡕࡉࡌ ࡀࡉࡉࡄࡖ ࡀࡌࡅࡔࡋࡖ ࡀࡐࡉࡃࡀࡓࡕࡉࡌ ࡀࡉࡉࡄࡖ ࡀࡌࡅࡔ ࡋࡏࡖ ࡍࡅࡋࡓࡀࡌࡍࡉࡖ ࡇࡕࡀࡄࡀࡁࡀ ࡀࡉࡉࡄ ࡋࡏࡅ ࡌࡅࡋࡔࡍࡉ ࡀࡕࡉࡀࡁࡖ ࡀࡋࡊࡉ ࡗ ࡀࡐࡋࡍࡀ ࡀࡕࡉࡀࡁ ࡋࡏ ࡇࡋࡈࡀࡁࡍࡉ ࡇࡋࡅࡓࡀࡌࡍࡉࡖ ࡀࡓࡕࡅࡏ ࡔࡍࡅࡀࡋࡅ ࡌࡉࡋࡔࡀࡋ ࡀࡕࡉࡀࡁࡖ ࡀࡋࡊࡉ ࡕࡉࡍࡃࡊࡀࡀ ࡗࡖ ࡀࡉࡒࡋࡀࡎ ࡀࡓࡅࡍࡄࡋ ࡀࡉࡃࡉࡌࡓࡀࡕࡅ ࡍࡅࡋࡓࡀࡌࡍࡉࡖ ࡇࡕࡀࡄࡀࡁࡀ ࡀࡉࡉࡄࡋࡅ ࡀࡓࡅࡍࡄࡋ ࡀࡉࡉࡀࡍࡃࡀࡌࡅ ࡀࡉࡊࡋࡀ ࡓࡀࡎࡉࡓࡕࡖ ࡀࡉࡁࡀࡁࡖ ࡍࡅࡄࡉࡀࡅࡀࡋࡏ ࡀࡄࡅࡓ ࡕࡀࡌࡓ ࡀࡁࡓ ࡀࡐࡉࡍࡅࡅࡈࡅ ࡒࡉࡋࡀࡎࡀࡋ ࡀࡓࡅࡍࡄࡋ ࡍࡅࡄࡉࡍࡀࡉࡌ ࡃࡀࡄࡖ ࡇࡋࡅࡓࡀࡌࡍࡉࡖ ࡀࡓࡕࡅࡏ ࡔࡍࡅࡀࡋࡅ ࡊࡀࡋࡏ ࡀࡉࡓࡔࡉࡕ ࡀࡉࡁࡀࡈࡖ ࡀࡕࡅࡄࡍࡉࡅ ࡒࡉࡐࡎࡉࡌࡀࡋ ࡀࡉࡉࡄࡕࡉࡁ ࡍࡌ ࡍࡅࡋࡓࡀࡌࡍࡉࡖ ࡇࡕࡀࡄࡀࡁࡀ ࡀࡉࡉࡄࡋࡅ ࡇࡋࡈࡀࡁࡍࡉ ࡋࡉࡁࡉࡕࡋ

ࡇࡕࡀࡄࡀࡁࡀ ࡀࡉࡉࡄ ࡋࡉࡋࡀࡌ ࡀࡉࡃࡉࡌࡓࡀࡕࡋ ࡍࡅࡒࡎࡍࡉ ࡍࡉࡆࡉࡀࡄ ࡀࡓࡕࡅࡏ ࡔࡍࡅࡀ ࡔࡀࡓࡃࡅ ࡋࡉࡋࡀࡌ ࡍࡀࡊࡀ ࡔࡐࡀࡍࡀࡕࡍࡉ ࡍࡉࡆࡉࡀࡄ ࡉࡀࡃࡉࡌࡓࡀࡕࡖ ࡀࡍࡉࡁ ࡋࡏ ࡀࡉࡋࡀࡉࡓࡊࡀ ࡀࡊࡌ ࡉࡀࡃࡉࡌࡓࡀࡕࡖ ࡀࡍࡉࡁࡋ ࡀࡉࡋࡀࡉࡓࡊࡀ ࡀࡊࡌ ࡉࡀࡃࡉࡌࡓࡀࡕࡖ ࡀࡍࡉࡁࡋ ࡀࡉࡋࡀࡉࡓࡊࡀ ࡀࡊࡌ ࡀࡓࡕࡅࡏ ࡔࡍࡅࡀ ‖ ࡔࡀࡓࡃࡅ ࡋࡉࡋࡀࡌ ࡉࡀࡕࡀࡄࡀࡁࡀ ࡀࡉࡉࡄ ࡍࡊࡅࡋࡀࡍࡉࡉࡄ ࡅࡏ ࡀࡕࡉࡀࡁࡖ ࡀࡋࡊࡉ ࡌࡅࡋࡔࡍࡉ ࡇࡕࡀࡄࡀࡁࡀ ࡀࡉࡉࡄ ࡋࡉࡋࡀࡌ ࡀࡕࡉࡀࡁࡖ ࡀࡋࡊࡉࡋ ࡇࡋࡈࡀࡁࡍࡉ ࡍࡉࡆࡉࡀࡄ ࡀࡕࡉࡀࡁࡖ ࡀࡋࡊࡉ ࡌࡉࡋࡔࡀࡋ ࡀࡓࡕࡅࡏ ࡔࡍࡅࡀ ࡋࡉࡋࡀࡌ ࡀࡉࡃࡉࡌࡓࡀࡕ ࡀࡉࡒࡋࡀࡎ ࡍࡉࡆࡉࡀࡄ ࡀࡕࡋࡊࡉࡏ ࡍࡌ ࡗࡖ ࡍࡉࡕࡀࡔ ࡍࡅࡉࡀࡉࡕࡉࡔࡉࡌ ࡍࡌࡅ ࡀࡕࡅࡍࡉࡀࡆࡅ ࡑࡀࡓࡐࡉࡅ ࡀࡓࡅࡀࡂ ࡀࡉࡁࡓ ࡀࡉࡉࡄ ࡋࡉࡋࡀࡌ ࡀࡓࡕࡅࡏ ‖ ࡔࡍࡅࡀ ࡀࡍࡄ ࡀࡍࡄ ࡍࡅࡄࡉࡀࡌࡅࡔ ࡀࡅࡄࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡀࡓࡕࡅࡏ ࡔࡍࡅࡀ ࡋࡉࡋࡀࡌ ࡉࡀࡕࡀࡄࡀࡁࡀ ࡀࡉࡉࡄ ࡍࡊࡅࡋࡀࡍࡉࡉࡄ ࡅࡏ

ࡍࡍࡉࡉࡉࡀࡁࡖ :ࡍࡀࡊࡀࡖ ࡍࡍࡉࡉࡉࡀࡁࡖ | BCG ࡉࡀࡃࡉࡌࡓࡀࡕࡋ :ࡀࡉࡃࡉࡌࡓࡀࡕࡋ | BD ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 11 G ࡇࡋࡅࡓࡀࡌࡍࡉࡖ; J ࡀࡉࡋࡓࡀࡌࡍࡉࡖ :ࡇࡋࡓࡀࡌࡍࡉࡖ | J ࡀࡉࡕࡀࡄࡀࡁࡀ :ࡇࡕࡀࡄࡀࡁࡀ 10 :ࡍࡉࡌࡓ | G ࡀࡕࡔࡀࡌࡔࡍࡉࡖ :ࡀࡕࡀࡌࡔࡍࡉࡖ | BD ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 13 ACD ࡀࡉࡉࡄ ࡋࡏࡅ; I ࡀࡉࡉࡄࡋࡏࡅ :ࡀࡉࡉࡄࡋࡅ | H ࡔࡉࡓࡀࡃࡅ :ࡔࡀࡓࡃࡅ 12 BGHJ ࡍࡀࡊࡀ ࡍࡉࡉࡀࡁࡖ; I ࡍࡀࡊࡀࡖ ࡉࡍࡀࡁ ࡋࡏ; C ࡉࡀࡃࡉࡌࡓࡀࡕ ࡍࡀࡁ ࡋࡏ; D ࡉࡀࡃࡉࡌࡓࡀࡕ ࡀࡍࡉࡁ ࡋࡏ; H ࡉࡀࡃࡉࡌࡓࡀࡕࡖ ࡀࡍࡉࡁࡋ; I ࡉࡀࡃࡉࡌࡓࡀࡕࡖ ࡀࡍࡉࡁࡋࡏ; J ࡀࡉࡃࡉࡌࡓࡀࡕࡖ ࡀࡍࡉࡁࡋ :ࡉࡀࡃࡉࡌࡓࡀࡕࡖ ࡀࡍࡉࡁ ࡋࡏ 14 J ࡍࡀࡌࡓ :ࡀࡌࡅࡔࡋࡖ ࡉࡀࡃࡉࡌࡓࡀࡕࡖ ࡀࡍࡉࡁࡋ ࡀࡉࡋࡀࡉࡓࡊࡀ ࡀࡊࡌ ࡀࡐࡉࡃࡀࡓࡕࡉࡌ ࡓࡀࡅࡀࡉࡖ 15–14 ACD ࡀࡌࡅࡔ ࡋࡏࡖ; G ࡌࡅࡔࡋࡖ; H ࡇࡌࡅࡔࡋࡖ; I ࡇࡌࡅࡔࡋࡏࡖ :ࡀࡌࡅࡔࡋࡖ | A ࡉࡀࡃࡉࡌࡓࡀࡕ ࡉࡀࡃࡉࡌࡓࡀࡕ; J ࡀࡉࡃࡉࡌࡓࡀࡕࡖ :ࡉࡀࡃࡉࡌࡓࡀࡕࡖ | A ࡉࡍࡀࡁ ࡋࡏ; CDI ࡀࡍࡉࡁ ࡋࡏ :ࡀࡍࡉࡁࡋ 15 J ࡐࡀࡃࡀࡓࡕࡉࡌ :ࡀࡐࡉࡃࡀࡓࡕࡉࡌ 14 I ࡀࡌࡅࡔ ࡋࡏࡖ ࡉࡀࡃࡉࡌࡓࡀࡕࡖ ࡀࡍࡉࡁ ࡋࡏ ࡀࡉࡋࡀࡉࡓࡊࡀ ࡀࡊࡌ ࡀࡐࡉࡃࡀࡓࡕࡉࡌ ࡓࡀࡅࡀࡉࡖ :ࡉࡀࡃࡉࡌࡓࡀࡕࡖ | ACD ࡉࡍࡀࡁ ࡋࡏ; I ࡀࡍࡉࡁ ࡋࡏ :ࡀࡍࡉࡁࡋ 16 GHJ ࡀࡉࡋࡈࡀࡂࡕࡉࡌ :ࡀࡉࡋࡈࡉࡂࡕࡉࡌ | A ࡀࡌࡅࡔࡏ ࡋࡏࡖ; DI ࡀࡌࡅࡔ ࡋࡏࡖ; C ࡀࡌࡅࡔࡏࡖ :ࡀࡌࡅࡔࡋࡖ | ACD I ࡀࡉࡉࡄࡋࡏࡅ :ࡀࡉࡉࡄ ࡋࡏࡅ | GHJ ࡔࡉࡓࡀࡃࡅ :ࡔࡀࡓࡃࡅ 17 C ࡀࡐࡉࡃࡉࡓࡕࡉࡌ :ࡀࡐࡉࡃࡀࡓࡕࡉࡌ | ACD ࡀࡌࡅࡔ ࡋࡏ; GHJ ࡀࡌࡅࡔࡋࡖ; I ࡀࡌࡅࡔࡋࡏࡖ :ࡀࡌࡅࡔ ࡋࡏࡖ | ACD ࡉࡀࡃࡉࡌࡓࡀࡕ :ࡀࡋࡊࡉ | J ࡉࡀࡕࡀࡄࡀࡁࡀ ࡀࡉࡉࡄ ࡍࡊࡅࡋࡀࡍࡉࡉࡄ ࡅࡏ ࡀࡉࡁࡓ ࡍࡊࡅࡋࡀࡍࡉࡉࡄ ࡅࡏ ࡀࡉࡁࡓࡅࡓ ࡍࡊࡅࡋࡀࡍࡉࡉࡄ ࡅࡏ ࡀࡉࡁࡓ ࡍࡊࡅࡋࡀࡍࡉࡉࡄ ࡅࡏ :ࡉࡀࡕࡀࡄࡀࡁࡀ ࡀࡉࡉࡄ ࡍࡊࡅࡋࡀࡍࡉࡉࡄ ࡅࡏ 18 HJ ࡀࡉࡉࡄࡋࡅ; :ࡇࡋࡅࡓࡀࡌࡍࡉࡖ 20 ACD ࡀࡕࡉࡀࡁ ࡋࡏࡅ; HJ ࡀࡕࡉࡀࡁࡋ; I ࡀࡕࡉࡀࡁࡋࡏ :ࡀࡕࡉࡀࡁ ࡋࡏ | BGH ࡇࡋࡈࡀࡁࡍࡉࡅ :ࡇࡋࡈࡀࡁࡍࡉ | >J :ࡌࡅࡋࡔࡍࡉ 19 I ࡀࡕࡉࡀࡁࡖ :ࡀࡕࡉࡀࡁࡖ | ACD ࡀࡋࡊࡏ; G ࡇࡋࡊࡉ :ࡌࡉࡋࡔࡀࡋ | G ࡇࡋࡊࡉ :ࡀࡋࡊࡉ | ACDI ࡗ :ࡗࡖ | ACD ࡀࡋࡊࡉ ࡋࡏ; G ࡇࡋࡊࡉࡋ; I ࡀࡋࡊࡉࡋࡏ :ࡀࡋࡊࡉࡋ | BD ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 21 BHJ ࡇࡋࡓࡀࡌࡍࡉࡖ; D ࡇࡋࡅࡓࡌࡍࡉࡖ; I ࡇࡋࡅࡓࡀࡌࡍࡉࡖ ࡋࡏ :ࡀࡓࡅࡍࡄࡋ | BCJ ࡉࡀࡃࡉࡌࡓࡀࡕࡅ :ࡀࡉࡃࡉࡌࡓࡀࡕࡅ | B ࡀࡐࡋࡍࡀ ࡀࡕࡉࡀࡁࡋ ࡇࡋࡈࡀࡁࡍࡉࡅ ࡀࡕࡉࡀࡁࡖ :ࡀࡕࡉࡀࡁࡖ | H ࡌࡅࡔࡀࡋ; J ࡌࡅࡋࡔࡀࡋ :ࡌࡉࡋࡔࡀࡋ 22 BH ࡌࡅࡔࡀࡋ; J ࡌࡅࡋࡔࡀࡋ :ࡀࡓࡅࡍࡄࡋ | CH ࡉࡀࡃࡉࡌࡓࡀࡕ :ࡀࡉࡃࡉࡌࡓࡀࡕ | B ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 24 C ࡍࡅࡋࡓࡀࡌࡍࡉ :ࡍࡅࡋࡓࡀࡌࡍࡉࡖ | ABC ࡀࡉࡉࡄ ࡋࡏࡅ; I ࡀࡉࡉࡄࡋࡏࡅ :ࡀࡉࡉࡄࡋࡅ 23 I ࡀࡓࡅࡍࡄࡋ ࡋࡏ; J ࡀࡓࡅࡍࡄ D ࡓࡀࡎࡉࡓࡕࡅ ࡀࡁࡀࡁࡖ; G ࡓࡀࡎࡉࡓࡕ ࡀࡉࡁࡀࡁࡖ; I ࡓࡀࡎࡉࡓࡕࡖ ࡀࡉࡁࡀࡁࡖ; J ࡓࡉࡎࡉࡓࡕ ࡀࡉࡁࡀࡁࡖ :ࡓࡀࡎࡉࡓࡕࡖ ࡀࡉࡁࡀࡁࡖ | I ࡀࡕࡋࡊࡉࡏ :ࡀࡕࡋࡊࡉࡏ 25 ACD ࡀࡓࡅࡍࡄ ࡋࡏ; GHJ ࡀࡓࡅࡍࡄࡋࡖ ࡀࡕࡅࡍࡉࡀࡆࡅ ࡑࡀࡓࡐࡉࡅ ࡀࡓࡅࡀࡂ 27 ACD ࡀࡐࡉࡍࡅࡅࡈ; GJ ࡀࡐࡉࡍࡅࡈࡅ; H ࡀࡐࡉࡅࡈࡅ; I ࡀࡐࡉࡍࡅࡅࡈࡅ :ࡀࡐࡉࡍࡅࡅࡈࡅ | BD ࡍࡅࡉࡀࡉࡕࡔࡉࡌ; I ࡍࡅࡉࡀࡉࡕࡔࡉࡌ; J ࡍࡅࡀࡉࡕࡉࡔࡉࡌ :ࡍࡅࡉࡀࡉࡕࡉࡔࡉࡌ 26 :ࡇࡋࡅࡓࡀࡌࡍࡉࡖ | J ࡔࡍࡅࡋࡅ :ࡔࡍࡅࡀࡋࡅ | J ࡀࡉࡉࡄࡖ :ࡀࡉࡉࡄ 28 G ࡀࡉࡒࡋࡀࡎࡀࡋ :ࡒࡉࡋࡀࡎࡀࡋ | >J :ࡀࡓࡅࡍࡄࡋ | J ࡀࡑࡉࡓࡐࡉࡅ :ࡑࡀࡓࡐࡉࡅ | >ABCD :ࡍࡅࡄࡉࡍࡀࡉࡌ ࡃࡀࡄࡖ ACD ࡀࡉࡉࡄ ࡋࡏࡅ; I ࡀࡉࡉࡄࡋࡏࡅ :ࡀࡉࡉࡄࡋࡅ 31 GHIJ ࡀࡉࡉࡄ ࡕࡉࡁ :ࡀࡉࡉࡄࡕࡉࡁ | >G :ࡍࡌ 30 H ࡀࡍࡄࡀ ࡀࡍࡄࡀ :ࡀࡍࡄ ࡀࡍࡄ 29 BHJ ࡇࡋࡓࡀࡌࡍࡉࡖ; D ࡇࡅࡅࡓࡌࡍࡀࡖ; I ࡇࡋࡅࡓࡀࡌࡍࡉࡖ

10

15

20

25

30

Translation | 323

74:10 – 74:32

10 Life, his ancestors, spoke,

saying to Excellent Ennosh,

“How could we raise the disciples,

whom we seek to replenish the community of souls?”1151

Excellent Ennosh spoke and taught,

saying to Life, his ancestors,

“How could the community become full,

from the souls you have cast into the dregs?

“How I grieve for my disciples’ children,1152

who are persecuted in Yawar’s name!1153

15 How I grieve for my disciples’ children,1154

who are slain in Life’s name!

How I grieve for my disciples’ children,1155

who are persecuted in Life’s name!”

Excellent Ennosh spoke and taught,

saying to Life, his ancestors,

“If it pleases you, Life, my ancestors,1156

when the span of the house is finished,

the span of the house will be complete,

so let’s stop the fallen house.”

20 Life, his ancestors, spoke,

saying to Excellent Ennosh,

“How can we stop the house’s span,

since the house’s span is not yet complete?

The span of the house is not yet finished,1157

while the disciples1158 are still rising.”

Excellent Ennosh spoke,

saying to Life, his ancestors,

“How can disciples and

Mandaeans rise to the light,

25 when they from the food

that the Twelve’s sects eat,

and drink what they drink,

and Spirit has heaped upon them great filth,

adultery, debauchery, and fornication,

so none among them will rise to the light.”1159

The Great Life spoke,

saying to Excellent Ennosh,

“Calm down, calm down, Excellent Ennosh,

and may the calm of the good be upon you.

30 On account of their names,

they will not be cut off from Life’s house.”

Excellent Ennosh spoke,

saying to Life, his ancestors,

“If it pleases you, Life, my ancestors,

then let us stop Earth,

1151 Based on ACD. BGHIJ have “whom they want to replenish the community (kannā, literally ‘vessel’) of souls.” I has been emended to reflect ACD. 1152 AC “my children, the disciples,” J “the disciple’s children.” 1153 This line is missing in I, but it has been copied along the margin. 1154 Lines 14b and 15 are missing in I from “in the name of” to “in the name of.” A has “my children, my disciples.” 1155 ACD “my children, my disciples.” 1156 J “If it pleases you, the Great, if it pleases you, the Mighty, if it pleases you, the Great, if it pleases you, Life, my ancestors.” 1157 B adds “so let’s stop the fallen house” 1158 BCJ “my disciples.” 1159 ABCD are missing most of this line, save for the last two words of 27b, “they will not rise to the light.” It’s not obvious why these words might be missing, save possibly for a parablepsis from the last few letters in “upon them” (-eyhon) to the last few letters in “among them” (-eyhon).

324 | Text

ࡀࡉࡐࡋࡀࡔ ࡓࡅࡏࡖ ࡀࡌࡂࡓࡅࡂࡋ ࡇࡋࡅࡓࡀࡌࡍࡉࡖ ࡀࡓࡕࡅࡏ ࡔࡍࡅࡀࡋࡅ ࡊࡀࡋࡉࡃ ࡊࡀࡋࡏ ࡀࡉࡓࡔࡉࡕ ࡀࡉࡁࡀࡈࡖ ࡀࡕࡅࡄࡍࡉࡅ ࡍࡀࡋࡕࡏ ࡍࡀࡋࡉࡃࡋ ࡀࡕࡍࡀࡌ ࡍࡅࡁࡕࡔࡏ ࡀࡄࡅࡓࡖ ࡀࡉࡁࡉࡔࡁࡖ ࡊࡀࡅࡔࡄࡖ ࡇࡓࡀࡌ ࡓࡅࡏ ࡍࡅࡋࡀࡋࡀࡁࡅ ࡀࡐࡋࡍࡀ ࡀࡕࡉࡀࡁࡋ ࡀࡁࡀࡔࡅ ࡎࡐࡉࡉࡌࡀࡋ ࡀࡉࡉࡄ ࡕࡉࡁ ࡍࡌ ࡍࡅࡄࡉࡀࡌࡅࡔࡅ ࡁࡉࡍࡎ ࡀࡉࡉࡄࡖ ࡀࡌࡅࡔࡅࡓࡅ ࡀࡁࡑࡈࡏࡅ [268]

ࡀࡉࡌࡉࡀࡒࡕࡉࡌ ࡍࡅࡕࡀࡄࡀࡁࡀ ࡕࡀࡅࡋ ࡐࡀࡋࡖ ࡐࡀࡅࡀࡋࡅ ࡍࡅࡄࡉࡀࡅࡀࡋࡏ ࡓࡀࡁࡀࡖ ࡐࡀࡃࡉࡓࡅ ࡓࡅࡍࡄ ࡓࡀࡕࡀࡁ ࡍࡅࡋࡁࡉࡄࡀࡉ ࡓࡀࡌࡀࡅ ࡀࡉࡉࡀࡁ ࡀࡉࡉࡄ ࡍࡌ ࡀࡕࡅࡁ ࡍࡅࡋࡌࡉࡕࡏ ࡀࡉࡌࡄࡀࡓࡁ ࡀࡕࡀࡌࡔࡍࡉࡖ ࡍࡀࡊࡀࡋࡖ ࡉࡀࡕࡀࡄࡀࡁࡀ ࡀࡉࡋࡁࡀࡎ ࡀࡁࡃࡊࡀࡅ ࡐࡀࡃࡉࡓࡅ ࡀࡈࡉࡀࡅ ࡓࡀࡅࡀࡉࡖ ࡀࡌࡅࡔࡅ ࡀࡉࡉࡄࡖ ࡀࡍࡃࡀࡌࡖ ࡀࡌࡅࡔࡅ ࡇࡋࡅࡓࡀࡌࡍࡉࡖ ࡀࡓࡕࡅࡏ ࡔࡍࡅࡀࡋࡅ ࡊࡀࡋࡏ ࡀࡉࡓࡔࡉࡕ ࡀࡉࡁࡀࡈࡖ ࡀࡕࡅࡄࡍࡉࡅ ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄ ࡀࡉࡕࡀࡅ ࡀࡉࡂࡎࡀࡌ ࡊࡀࡅࡔࡄࡖ ࡇࡓࡀࡌ ࡓࡅࡏ ࡕࡀࡅࡋ ࡀࡉࡂࡎࡀࡌ

[269]

ࡀࡉࡃࡓࡅࡃࡁ ࡀࡕࡍࡀࡌ ࡀࡉࡋࡕࡏ ࡀࡉࡋࡉࡃ ࡋࡏࡖ

ࡀࡕࡀࡌࡔࡍࡉࡖ ࡍࡀࡊࡀ ࡇࡋࡊࡅࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡀࡉࡁࡓ ࡀࡉࡉࡄ ࡋࡉࡋࡀࡌ ࡀࡓࡕࡅࡏ ࡔࡍࡅࡀ ࡀࡍࡄ ࡀࡍࡄ ࡀࡉࡁࡓ ࡀࡉࡃࡓࡅࡃࡁࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡀࡉࡉࡀࡍࡃࡀࡌࡅ ࡀࡉࡉࡀࡓࡑࡅࡍࡀ ࡍࡀࡋࡕࡏ ࡀࡄࡅࡓࡖ ࡀࡉࡁࡉࡔࡁ ࡍࡅࡁࡕࡔࡏ ࡍࡅࡁ ࡀࡕࡄࡉࡁࡔࡅࡕࡅ ࡀࡕࡅࡁࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡒࡉࡐࡎࡉࡌࡀࡋ ࡀࡉࡉࡄ ࡕࡉࡁ ࡍࡌ ࡍࡀࡃࡓࡀࡉࡋ ࡕࡉࡍࡄࡖ ࡋࡅࡍࡈࡉࡌࡀ ‖ ࡀࡉࡓࡉࡆࡂࡀࡌࡀࡋ ࡍࡅࡄࡉࡀࡅࡀࡋࡏ ࡍࡅࡁ ࡀࡉࡋࡉࡋࡖ ࡀࡉࡌࡄࡀࡓࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡁࡉࡄࡀࡉࡖ ࡀࡒࡃࡉࡆ ࡋࡏࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡀࡊࡉࡀࡃ ࡓࡀࡉࡀࡋ ࡇࡋࡉࡆࡀࡄ ࡀࡌࡉࡔࡅ ࡀࡓࡌࡏࡅ ࡇࡋࡉࡍࡔࡀࡌ ࡀࡓࡕࡅࡏ ࡔࡍࡅࡀ ࡊࡀࡆࡉࡀࡄࡅ ࡀࡉࡉࡄ ࡍࡊࡅࡋࡀࡍࡉࡉࡄ ࡅࡏ ࡍࡉࡌࡓ ࡀࡉࡃࡓࡅࡃࡁࡖ ࡋࡅࡍࡈࡉࡌࡀ ࡓࡊࡀࡀࡕࡎࡏ ࡀࡉࡄࡀࡉࡁࡉࡔࡖ ࡀࡉࡆࡀࡓࡁࡅ ࡀࡅࡄ ࡍࡅࡄࡉࡀࡌࡐࡅࡁࡅ ࡍࡅࡄࡉࡀࡁࡉࡋࡁ ࡀࡉࡁࡓ ࡀࡉࡉࡄ ࡋࡉࡋࡀࡌ ࡀࡓࡕࡅࡏ ࡔࡍࡅࡀ ࡀࡍࡄ ࡀࡍࡄ ࡋࡉࡁࡉࡕ ࡀࡋࡈࡀࡁ ࡗ ࡍࡇࡉࡌ ࡀࡉࡆࡓࡀࡆࡌࡅ ࡀࡉࡆࡉࡓࡆ ࡀࡉࡓࡕࡅࡏࡅ ‖ ࡇࡋࡓࡀࡌࡀࡅ ࡊࡀࡌࡐࡅ ࡀࡐࡕࡀ ࡓࡅࡏ ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄࡋ ࡓࡅࡏ ࡇࡋࡓࡀࡌࡀ

:ࡀࡉࡃࡓࡅࡃࡁࡖ 36 J ࡀࡁࡀࡈ :ࡀࡉࡁࡀࡈࡖ 35 B ࡇࡋࡓࡀࡌࡍࡉࡖ :ࡇࡋࡅࡓࡀࡌࡍࡉࡖ 34 GJ ࡀࡉࡌࡂࡓࡅࡂࡋ :ࡀࡌࡂࡓࡅࡂࡋ | AC ࡍࡀࡀࡁ :ࡍࡀࡊࡀ | >B; C ࡇࡋࡊࡅ :ࡇࡋࡊࡅࡖ | >J :ࡋࡅࡍࡈࡉࡌࡀ 33

ࡍࡅࡁࡕࡔࡏ ࡍࡅࡁࡕࡔࡏ 38–37 G ࡀࡁࡓ :ࡀࡄࡅࡓࡖ | J ࡀࡉࡁࡀࡔࡁࡖ :ࡀࡉࡁࡉࡔࡁࡖ | >AD; C ࡍࡀࡋࡏ :ࡍࡀࡋࡕࡏ 37 B ࡊࡀࡋࡉࡃࡋ :ࡍࡀࡋࡉࡃࡋ | BCDH ࡀࡁࡓ :ࡀࡉࡁࡓ | ACD ࡀࡉࡃࡓࡅࡃࡁ H ࡀࡁࡓ ࡀࡉࡁࡉࡔࡁ ࡍࡅࡁࡕࡔࡏ ࡍࡅࡁࡕࡔࡏ; >G; I ࡀࡄࡅࡓ ࡀࡉࡁࡉࡔࡁ ࡍࡅࡁࡕࡔࡏ ࡍࡅࡁࡕࡔࡏ; J ࡀࡁࡓ ࡀࡉࡁࡉࡔࡁ ࡍࡅࡁࡕࡔࡏ ࡀࡄࡅࡓࡖ ࡀࡉࡁࡉࡔࡁ ࡍࡅࡁࡕࡔࡏ :ࡀࡄࡅࡓࡖ ࡀࡉࡁࡉࡔࡁ :ࡎࡐࡉࡉࡌࡀࡋ ࡀࡉࡉࡄ ࡕࡉࡁ ࡍࡌ ࡍࡅࡄࡉࡀࡌࡅࡔࡅ 40 AD ࡀࡕࡉࡀࡁ ࡋࡏ; C ࡀࡕࡉࡀࡁ; I ࡀࡕࡉࡀࡁࡋࡏ :ࡀࡕࡉࡀࡁࡋ | BHJ ࡍࡅࡁࡖ :ࡍࡅࡁ 39 J ࡀࡉࡓࡀࡌ :ࡇࡓࡀࡌ 38 B ࡀࡁࡓ ࡀࡉࡁࡉࡔࡁ ࡍࡅࡁࡕࡔࡏ; ࡎࡐࡉࡉࡌࡀࡋ ࡀࡉࡉࡄ ࡕࡉࡁ ࡍࡌ ࡍࡅࡄࡉࡀࡌࡅࡔࡅ; I ࡎࡐࡉࡉࡌࡀࡋ ࡀࡉࡉࡄ ࡕࡉࡁ ࡍࡌ ࡍࡅࡄࡉࡀࡌࡅࡔࡅ ࡍࡅࡄࡉࡀࡌࡅࡔ; J ࡒࡉࡐࡎࡉࡌࡀࡋ ࡀࡉࡉࡄ ࡕࡉࡁ ࡍࡌ ࡍࡅࡄࡉࡀࡌࡅࡔࡅ ࡍࡅࡄࡉࡀࡌࡅࡔ :ࡀࡉࡓࡉࡆࡂࡀࡌࡀࡋ 42 I ࡀࡁࡑࡈࡏࡅ :ࡀࡁࡑࡈࡏࡅ | B ࡕࡉࡄࡍࡉࡖ; J ࡕࡀࡍࡄࡖ :ࡕࡉࡍࡄࡖ 41 G ࡎࡐࡉࡍࡉࡀࡋ; H ࡒࡉࡐࡎࡉࡌࡀࡋ :ࡎࡐࡉࡉࡌࡀࡋ | >ACD; B ࡀࡉࡉࡄ ࡕࡉࡁ ࡍࡌ ࡍࡅࡄࡉࡀࡌࡅࡔࡅ ࡐࡀࡅࡀࡋࡅ 45–44 B ࡐࡀࡅࡀࡋ :ࡐࡀࡅࡀࡋࡅ | H ࡋࡅࡍࡈࡀ :ࡋࡅࡍࡈࡉࡌࡀ 44 ACI ࡕࡀࡅࡋࡀ; BH ࡕࡀࡅࡋࡅ; GJ ࡕࡀࡅࡋࡀࡅ :ࡕࡀࡅࡋ 43 AC ࡀࡉࡓࡉࡆࡂࡀࡌࡀࡋࡖ; D ࡀࡉࡓࡉࡆࡂࡀࡋࡖ; GH ࡀࡉࡓࡆࡂࡀࡌࡀࡋ C ࡓࡀࡁࡀ ࡀࡕࡉࡀࡁࡖ; I ࡓࡀࡁࡀ ࡀࡕࡉࡀࡁࡖ :ࡓࡀࡁࡀࡖ | C ࡇࡋࡉࡆࡀࡄ ࡀࡉࡒࡋࡀࡎ; I ࡇࡋࡉࡆࡀࡄ ࡀࡉࡒࡋࡀࡎ :ࡇࡋࡉࡆࡀࡄ 45 C ࡐࡀࡋ; H ࡐࡉࡋࡖ :ࡐࡀࡋࡖ 44 >AD :ࡐࡀࡃࡉࡓࡅ ࡀࡊࡉࡀࡃ ࡓࡀࡉࡀࡋ ࡇࡋࡉࡆࡀࡄ ࡐࡀࡋࡖ C ࡀࡓࡕࡅࡏࡅ :ࡀࡓࡕࡅࡏ | C ࡊࡉࡆࡉࡀࡄࡅ :ࡊࡀࡆࡉࡀࡄࡅ 47 H ࡍࡅࡋࡉࡁࡄࡀࡉ :ࡍࡅࡋࡁࡉࡄࡀࡉ | D ࡀࡌࡉࡀࡔࡅ :ࡀࡌࡉࡔࡅ | ACD ࡀࡓࡌࡏ :ࡀࡓࡌࡏࡅ | GH ࡇࡋࡉࡍࡔࡉࡌ :ࡇࡋࡉࡍࡔࡀࡌ 46 ࡍࡅࡌࡓ; BCJ ࡍࡀࡌࡓ :ࡍࡉࡌࡓ | F fragment 5 begins here :ࡀࡉࡃࡓࡅࡃࡁࡖ 49 B ࡀࡉࡌࡄࡀࡓࡁࡖ :ࡀࡉࡌࡄࡀࡓࡁ | ACD ࡍࡀࡊࡀ ࡋࡏࡖ; I ࡍࡀࡊࡀ ࡋࡏࡖ :ࡍࡀࡊࡀࡋࡖ | >AD :ࡀࡉࡉࡄ 48 :ࡀࡉࡆࡓࡀࡆࡌࡅ ࡀࡉࡆࡉࡓࡆ ࡀࡉࡓࡕࡅࡏࡅ 55 J ࡀࡉࡋࡈࡀࡁ :ࡀࡋࡈࡀࡁ 54 BHIJ ࡇࡋࡓࡀࡌࡍࡉࡖ :ࡇࡋࡅࡓࡀࡌࡍࡉࡖ 52 >GJ :ࡀࡍࡃࡀࡌࡖ | BFHJ ࡀࡆࡀࡓࡁࡅ :ࡀࡉࡆࡀࡓࡁࡅ 50 CHI ࡀࡁࡃࡊࡀࡖ :ࡀࡁࡃࡊࡀࡅ | AD F ࡍࡀࡋࡕࡏ :ࡀࡉࡋࡕࡏ | BGH ࡀࡉࡋࡉࡃࡋ; I ࡀࡉࡋࡉࡃࡋࡏࡖ; J ࡀࡉࡋࡉࡃࡋࡖ :ࡀࡉࡋࡉࡃ ࡋࡏࡖ | FGHIJ ࡀࡐࡕ :ࡀࡐࡕࡀ 57 >J :ࡓࡅࡏ | BGHJ ࡕࡀࡅࡋࡅ :ࡕࡀࡅࡋ | ACDF ࡀࡆࡓࡀࡆࡌࡅ ࡀࡆࡉࡓࡆ ࡀࡓࡕࡅࡏ ACD ࡍࡉࡋࡕࡏ;

35

40

45

50

55

Translation | 325

74:33 – 74:58

because the whole community of souls

is falling into Ur’s maw.”

The Great Life spoke,

saying to Excellent Ennosh,

35 “Calm down, calm down, Excellent Ennosh,

and may the calm of the good be upon you,

because our own portion

is in the great dregs.

We have Nazoreans and Mandaeans

trapped in Spirit’s captivity.

They are trapped in Spirit’s captivity,1160

and Ur, the Lord of Darkness, swallowed them,

because they made prayer and praise,

and he holds captive the fallen house.

40 They will not be cut off from Life’s house,

because they have gone down to the Jordan,

nor will their names be destroyed1161 from Life’s house, and taken the baptism and Life’s sign upon them,

they will not condemn them. Because they made the evening devotionals,

they will be established alongside their ancestors.

Because of the rewards they have given,

and the communion they have taken,

45 they will see the pure air,1162

and the persecution that1163 passed over them.

They will forget it, and he will give them

speech and hearing in light’s place.”

Then Excellent Ennosh

made a request to Life, saying,

“If it pleases you, Life, my ancestors,

the community of souls was filled with devotionals,

because they have been tossed into the dregs,

and bear nuisance, persecution and deceit,

50 and are blocked by the planets’ secrets,

and the name of Manda d’Heyyi1164

and the name of Yawar

were in their hearts and mouths.”

The Great Life spoke,

saying to Excellent Ennosh,

“Calm down, calm down, Excellent Ennosh,

and may the calm of the good be upon you.

When Earth perishes,

Excellent Hibel will come and go,

55 and well-prepared and equipped excellencies

will go with him to Ur, the lord of darkness,

and say to him, ‘Ur! Open your mouth,

so that I might have my share of the dregs!’

Ur will say to Excellent Hibel,

1160 Based on ACDI. B has “they are trapped in the great captivity,” line 38a is missing from G, H has “they are trapped, trapped in the great captivity,” and J has “they are trapped in Spirit’s captivity, they are trapped in the great captivity.” 1161 HJ “be cut off.” 1162 C “they will rise up to see.” I is emended to reflect C. 1163 CI “the persecution of the house.” Line 44 and 45 are missing from AD from “and the communion” to “the persecution.” 1164 GJ “the name of Life.”

‫‪326 | Text‬‬

‫‪60‬‬

‫‪65‬‬

‫‪70‬‬

‫‪75‬‬

‫‪80‬‬

‫ࡋࡃࡉࡋࡀࡊ ࡌࡀࡍࡕࡀ ࡁࡃࡅࡓࡃࡉࡀ ࡌࡉࡉࡍࡋࡀࡊ‬

‫ࡉࡀ ࡏࡅࡕࡓࡀ ࡎࡀࡂࡉࡀ‬ ‫ࡀࡌࡀࡓࡋࡇ‬ ‫ࡏࡕࡋࡉࡀ ࡀࡍࡅࡑࡓࡀࡉࡉࡀ ࡅࡌࡀࡃࡍࡀࡉࡉࡀ‬ ‫ࡖࡁࡔࡉࡁࡉࡀ ࡖࡓࡅࡄࡀ ࡏࡔࡕࡁࡅࡍ‬ ‫ࡏࡕࡋࡀࡍ ࡕࡀࡓࡌࡉࡃࡉࡀ‬ ‫ࡖࡁࡔࡉࡁࡉࡀ ࡖࡓࡅࡄࡀ ࡏࡔࡕࡁࡅࡍ‬ ‫ࡏࡕࡋࡀࡍ ࡕࡀࡓࡌࡉࡃࡉࡀ‬ ‫ࡖࡁࡔࡉࡁࡉࡀ ࡖࡓࡅࡄࡀ ࡏࡔࡕࡁࡅࡍ‬ ‫ࡅࡄࡀࡉࡆࡀࡊ ࡌࡃࡀࡋࡉࡀ ࡄࡉࡁࡉࡋ ࡆࡉࡅࡀ‬ ‫ࡅࡌࡋࡀࡂࡉࡈࡋࡉࡍ ࡏࡋ ࡉࡍࡔࡌࡀࡕࡀ‬ ‫ࡅࡔࡅࡌࡀ ࡖࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡌࡀࡃࡀࡊࡓ‬ ‫ࡅࡄࡀࡉࡆࡀࡊ ࡀࡍࡎࡉࡁࡋࡅࡍ ࡌࡍ ࡅࡐࡌࡇ ࡖࡏࡅࡓ‬ ‫ࡀࡋࡌࡀ ࡖࡄࡀࡈࡀࡉࡅࡍ ࡔࡀࡋࡌࡉࡀ‬ ‫ࡅࡄࡀࡉࡆࡀࡊ ࡄࡀࡅࡉࡀ ࡄࡀࡀࡍࡕࡅࡍ ࡉࡍࡔࡌࡀࡕࡀ‬ ‫ࡅࡄࡀࡉࡆࡀࡊ ࡀࡑࡁࡀࡋࡅࡍ ࡁࡌࡀࡁࡑࡅࡕࡀ ࡓࡀࡁࡕࡉࡀ‬ ‫ࡅࡋࡀࡉࡉࡋࡐࡅࡍ ࡁࡋࡀࡅࡀࡐ ࡓࡁࡀ‬ ‫ࡅࡄࡀࡉࡆࡀࡊ ࡋࡄࡀࡉࡐࡒࡉࡀ ࡌࡉࡀ ࡌࡀࡁࡀࡓࡋࡅࡍ‬ ‫ࡀࡋࡀࡍࡀࡐࡉࡄࡅࡍ ࡖࡉࡍࡔࡌࡀࡕࡀ ࡖࡁࡃࡅࡓࡃࡉࡀ ࡄࡅࡍ‬ ‫ࡅࡀࡌࡀࡓࡋࡅࡍ‬ ‫ࡄࡀࡆࡉࡍ ࡃࡀࡓࡕࡉࡍ ࡁࡂࡀࡅࡇ ࡖࡕࡉࡁࡉࡋ‬ ‫ࡏࡋ ࡏࡉࡍࡔ ࡏࡉࡍࡔ ࡁࡉࡀࡌࡉࡇࡍ ࡋࡀࡂࡉࡈࡋࡇ‬ ‫ࡅࡁࡀࡉࡀࡓ ࡅࡌࡉࡕࡓࡀࡅࡓࡀࡁ ࡃࡌࡅࡕࡀࡉࡄࡅࡍ‬

‫ࡅࡄࡀࡉࡆࡀࡊ ࡁࡃࡅࡓ ࡄࡀࡈࡉࡀ‬ ‫ࡅࡁࡏࡒࡀࡓࡀ ࡖࡀࡍࡔࡐࡀࡉ ࡌࡀࡅࡕࡉࡁࡋࡇ‬ ‫ࡁࡀࡕࡓࡀ ࡎࡀࡂࡉࡀ ࡁࡉࡕ ࡕࡅࡔࡋࡉࡌࡀ‬

‫ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬

‫ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ‬

‫ࡅࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡃࡀࡓࡊࡉࡀ‬ ‫ࡅࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡃࡀࡓࡊࡉࡀ‬ ‫ࡅࡔࡅࡌࡀࡉ ࡃࡉࡋࡉࡀ ࡄࡅࡀ ࡒࡀࡃࡀࡓࡊࡉࡀ‬ ‫ࡏࡃࡇ ࡋࡅࡐࡌࡇ ࡖࡏࡅࡓ ࡓࡊࡀࡊ‬ ‫ࡖࡓࡅࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ ࡎࡍࡉࡁ ࡅࡔࡅࡌࡀ ࡖࡄࡉࡉࡀ‬ ‫ࡅࡁࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡀࡅࡃࡉࡍ‬ ‫ࡅࡓࡀࡌࡉࡋࡅࡍ ࡁࡉࡀࡌࡀ ࡓࡁࡀ ࡖࡎࡅࡐ‬ ‫ࡗ ࡆࡀࡍ ࡔࡅࡔࡌࡀ ࡄࡉࡅࡀࡓࡀ ‖ ࡖࡁࡌࡉࡀ ࡄࡉࡉࡀ ࡓࡌࡉࡍ‬ ‫ࡁࡌࡀࡁࡑࡅࡕࡀ ࡓࡀࡁࡕࡉࡀ ࡀࡑࡁࡀࡋࡅࡍ‬

‫]‪[270‬‬

‫ࡏࡅࡕࡓࡉࡀ ࡖࡄࡀࡉࡐࡒࡉࡀ ࡌࡉࡀ ࡀࡍࡒࡐࡉࡍ‬ ‫ࡌࡉࡈࡑࡀࡓࡀࡓࡋࡅࡍ ࡁࡀࡉࡀࡍࡉࡄࡅࡍ ࡃࡉࡌࡉࡄࡕࡀ‬

‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬ ‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ ࡉࡀࡒࡓࡀ‬

‫‪I ࡀࡉࡁࡉࡔࡁࡖ :ࡀࡉࡁࡉࡔࡁࡖ 62 FI ࡍࡀࡋࡕࡏ; J ࡍࡉࡋࡕࡏ :ࡀࡉࡋࡕࡏ 61 C ࡊࡀࡋࡍࡀࡉࡌ; >F; GH ࡊࡀࡋࡀࡍࡉࡉࡌ; J ࡊࡀࡋࡍࡉ :ࡊࡀࡋࡍࡉࡉࡌ | AC ࡀࡕࡍࡀࡉࡌ; F [ࡊ]ࡀࡋࡍࡉࡉࡌ :ࡀࡕࡍࡀࡌ | >B :ࡀࡉ 59‬‬

‫;ࡁࡔࡉࡁࡉࡀ ‪ADJ ࡍࡉࡋࡕࡏ :ࡍࡀࡋࡕࡏ 63 J ࡀࡉࡊࡓࡀࡃࡉࡒ :ࡀࡉࡊࡓࡀࡃࡀࡒ | I ࡀࡅࡄ ࡀࡉࡉࡄࡖ; J ࡀࡅࡄ ࡀࡉࡉࡄࡖ :ࡀࡉࡉࡄࡖ | J ࡍࡉࡁࡕࡔࡏ :ࡍࡅࡁࡕࡔࡏ | BGJ‬‬

‫‪ࡀࡉࡉࡄࡖ ࡀࡌࡅࡔࡅ 66–64‬‬

‫ࡒࡀࡃࡀࡓࡊࡉࡀ ࡏࡕࡋࡀࡍ ࡕࡀࡓࡌࡉࡃࡉࡀ ࡖࡁࡔࡉࡁࡉࡀ ࡖࡓࡅࡄࡀ ࡏࡔࡕࡁࡅࡍ‪D ࡍࡉࡋࡕࡏ :ࡍࡀࡋࡕࡏ 65 J ࡀࡉࡊࡓࡀࡃࡉࡒ :ࡀࡉࡊࡓࡀࡃࡀࡒ 64 I ࡍࡅࡁࡕࡔࡏ ࡀࡄࡅࡓࡖ ࡀࡉࡁࡉࡔࡁࡖ ࡀࡉࡃࡉࡌࡓࡀࡕ ࡍࡀࡋࡕࡏ ࡀࡉࡊࡓࡀࡃࡀࡒ ࡀࡉࡉࡄࡖ ࡀࡌࡅࡔࡅ :‬‬

‫‪:ࡇࡌࡐࡅࡋ | I ࡇࡃࡏ ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄ ࡇࡃࡏ ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄ; J ࡀࡉࡃࡏ ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄ ࡀࡉࡃࡏ :ࡇࡃࡏ ࡀࡅࡉࡆ ࡋࡉࡁࡉࡄ 67 J ࡀࡉࡊࡓࡀࡃࡉࡒ :ࡀࡉࡊࡓࡀࡃࡀࡒ | H ࡉࡀࡋࡉࡃ :ࡀࡉࡋࡉࡃ | AC ࡉࡀࡌࡅࡔࡏࡅ :ࡉࡀࡌࡅࡔࡅ 66‬‬

‫ࡋࡅࡐࡌࡉࡀ ‪ࡀࡕࡀࡌࡔࡍࡉࡋ; I ࡀࡕࡀࡌࡔࡍࡉࡋࡏ :ࡀࡕࡀࡌࡔࡍࡉ ࡋࡏ | B ࡍࡀࡋࡈࡉࡂࡀࡋࡌࡅ; F ࡍࡅࡋࡈࡉࡂࡀࡋࡌࡅ; J ࡍࡅࡋࡉࡈࡂࡀࡋࡌࡅ :ࡍࡉࡋࡈࡉࡂࡀࡋࡌࡅ 68 J ࡊࡉࡊࡓ :ࡊࡀࡊࡓ | ACD ࡇࡌࡐࡅ ࡋࡏ; J‬‬ ‫‪B ࡀࡌࡋࡀࡔ :ࡀࡉࡌࡋࡀࡔ 71 J ࡀࡉࡌࡐࡅ :ࡇࡌࡐࡅ | C ࡊࡉࡆࡉࡀࡄࡅ :ࡊࡀࡆࡉࡀࡄࡅ 70 AC ࡍࡀࡃࡅࡀ :ࡍࡉࡃࡅࡀ | >ACD :2ࡀࡉࡉࡄࡖ | J ࡓࡊࡀࡃࡀ :ࡓࡊࡀࡃࡀࡌ 69 J ࡁࡉࡍࡎ :ࡁࡉࡍࡎ | FHJ‬‬ ‫‪1‬‬ ‫‪: ࡍࡅࡋࡀࡁࡑࡀ | C ࡊࡉࡆࡉࡀࡄࡅ :ࡊࡀࡆࡉࡀࡄࡅ 73 B ࡀࡌࡅࡔࡅࡔ :ࡀࡌࡔࡅࡔ | >B :ࡀࡕࡀࡌࡔࡍࡉ | G ࡍࡉࡕࡍࡀࡀࡄ :ࡍࡅࡕࡍࡀࡀࡄ | ACDFJ ࡍࡉࡅࡀࡄ :ࡀࡉࡅࡀࡄ | C ࡊࡉࡆࡉࡀࡄࡅ :ࡊࡀࡆࡉࡀࡄࡅ 72‬‬ ‫ࡀࡑࡁࡉࡋࡅࡍ ‪:ࡀࡉࡒࡐࡉࡀࡄࡖ | B ࡀࡓࡕࡅࡏ :ࡀࡉࡓࡕࡅࡏ | ACD ࡍࡅࡋࡓࡉࡁࡀࡌ :ࡍࡅࡋࡓࡀࡁࡀࡌ 75 B ࡍࡅࡋࡐࡉࡉࡀࡋࡅ; H ࡍࡅࡐࡋࡉࡀࡋࡅ :ࡍࡅࡐࡋࡉࡉࡀࡋࡅ 74 J ࡍࡅࡋࡉࡁࡑࡀ :2ࡍࡅࡋࡀࡁࡑࡀ | J‬‬ ‫ࡄࡀࡉࡐࡒࡉࡀ ‪J ࡍࡅࡋࡉࡓࡅࡌࡀࡅ :ࡍࡅࡋࡓࡀࡌࡀࡅ 77 B ࡍࡅࡄࡉࡀࡕࡍࡀࡉࡁ :ࡍࡅࡄࡉࡍࡀࡉࡀࡁ | B ࡍࡅࡋࡓࡀࡓࡀࡑࡈࡉࡁ; I ࡍࡅࡋࡓࡀࡓࡀࡑࡈࡉࡌࡅ :ࡍࡅࡋࡓࡀࡓࡀࡑࡈࡉࡌ 76 H ࡀࡉࡐࡒࡍࡀ :ࡍࡉࡐࡒࡍࡀ | H‬‬ ‫;ࡅࡀࡌࡓࡉࡋࡉࡍ ‪ࡋࡏ 79 ACDF ࡍࡉࡕࡓࡀࡃ; B ࡍࡍࡅࡉࡕࡓࡀࡃ ࡍࡉࡆࡀࡄ; GH ࡍࡉࡕࡓࡀࡃ ࡍࡉࡆࡉࡀࡄ; I ࡍࡉࡕࡓࡀࡃ ࡍࡉࡆࡀࡄ; J ࡍࡅࡕࡓࡀࡃ ࡍࡉࡆࡀࡄ :ࡍࡉࡕࡓࡀࡃ ࡍࡉࡆࡀࡄ 78 ACD ࡍࡀࡋࡓࡀࡌࡀࡅ; GH‬‬ ‫ࡏࡉࡍࡔ‪:ࡇࡋࡁࡉࡕࡅࡀࡌ | BGH ࡇࡋࡁࡉࡕࡅࡀࡌ; I ࡇࡋࡁࡉࡕࡅࡀࡌ ࡉࡀࡐࡔࡍࡀࡖ :ࡇࡋࡁࡉࡕࡅࡀࡌ ࡉࡀࡐࡔࡍࡀࡖ | ACD ࡀࡓࡀࡒࡏࡅ :ࡀࡓࡀࡒࡏࡁࡅ | D ࡀࡌࡀࡉࡁ; F ࡍࡇࡉࡌࡀࡉࡁࡖ :ࡍࡇࡉࡌࡀࡉࡁ | H ࡔࡍࡉࡏࡋ :‬‬ ‫ࡅࡌࡀࡅࡕࡉࡁࡋࡇ ‪C ࡍࡊࡉࡀࡆࡅ; I ࡍࡊࡉࡀࡆࡅ :ࡍࡊࡉࡀࡆ 81 ABD ࡀࡌࡋࡔࡅࡕ; C ࡀࡌࡀࡋࡔࡅࡕ :ࡀࡌࡉࡋࡔࡅࡕ | F [...]ࡉࡀࡕࡌࡅࡃ :ࡍࡅࡄࡉࡀࡕࡅࡌࡃ 80 G‬‬

Translation | 327

74:59 – 74:82

‘Magnificent excellency!

Whence comes your share of the dregs?’

60 He tells him,

‘I1165 have Nazoreans and Mandaeans, trapped in Spirit’s snares,

[yet] they mention the name of Life!

We have disciples trapped in Spirit’s snares,

[yet] they mention the name of Life!

65 We have disciples

trapped in Spirit’s snares,1166

[yet] they speak the name that is mine!’

And then Excellent Hibel will raise

his hand to twist back Ur’s mouth,

and seize the souls of those

who took the sign of Life, and mention

the names of Life and Manda d’Heyyi,

and acknowledge Manda d’Heyyi.

70 Then he will take them from Ur’s mouth,

and throw them into the great Ocean,

until their sins are absolved. And then those souls will become

like white sesame thrown into living water.

Then he will perform the great baptism,

the great baptism he will perform,

and enter them into the great communion. 75 Then he will lead them

through the great water channels.

The water channels’ excellencies will come

to face the souls that were in the dregs,

tears will form in their eyes,

and they will say to them,

‘You have been living on Earth,

and thus within the home of the sinners.’

Then they will take them by their right hands,

and throne all according to their own glory.

80 Their forms are shining and magnificent

in the great place, in the perfect house.”

The triumphant Life speaks,

and the man who went here triumphs!

In the name of the Great Life,

may the sublime precious light be magnified!

1165 FIJ “we.” 1166 Lines 64b, 65, and 66a are missing from I, but have been copied along the margin.

328 | Text

ࡀࡎࡅࡀࡈ ࡔࡉࡓࡀࡃࡅ ࡌࡉࡉࡀࡒ [271]

ࡀࡉࡋࡉࡃࡋ ࡀࡉࡌࡀࡃ ࡍࡅࡀࡌ ࡑࡀࡌࡊࡉ ࡓࡀࡈࡍࡀ ࡍࡅࡉࡅࡀࡔࡅ ࡋࡉࡁࡉࡕ ࡀࡋࡈࡀࡁࡖ ࡀࡌࡋࡀ ࡒࡉࡐࡎࡉࡌ ࡍࡅࡄࡉࡍࡀࡉࡌ ࡀࡉࡌࡖ ࡍࡀࡀࡉࡓࡉࡔࡅ ࡉࡀࡕࡀࡄࡀࡁࡀ ࡀࡉࡉࡄ ࡍࡅࡋࡉࡊࡔࡀ ࡌࡀࡒ ࡀࡕࡂࡅࡐࡋࡁ ࡉࡀࡁࡉࡋ ࡋࡀࡊࡔࡀࡕࡏ ࡉࡍࡀࡀࡉࡅࡓࡅ ࡀࡉࡃࡁࡀ ࡀࡉࡋࡉࡃࡁࡖ ࡍࡅࡋࡓࡀࡌࡏࡖ ࡀࡉࡁࡓࡋࡅ ࡀࡉࡁࡓ ࡋࡉࡊࡔࡀࡅ ࡀࡉࡁࡓ ࡈࡀࡂࡋ ࡀࡎࡅࡀࡈ ࡀࡋࡈࡀࡁ ࡋࡉࡁࡉࡕࡖ ࡀࡌࡋࡀ ࡊࡇࡌࡀࡎ ࡍࡌ ࡋࡀࡊࡔࡀࡕࡏ ࡉࡀࡁࡉࡋ ࡀࡎࡅࡀࡈ ࡍࡀࡀ

[272]

ࡍࡅࡋࡉࡊࡔࡀ ࡀࡉࡋࡉࡃࡋ ࡉࡀࡕࡀࡄࡀࡁࡀࡖ ࡍࡅࡁࡕࡅࡀ ࡀࡉࡌࡋࡀ ‖ ࡁࡍࡀࡃࡉࡁࡅ ࡀࡋࡈࡀࡁ ࡋࡉࡁࡉࡕࡖ ࡀࡌࡋࡀ ࡀࡉࡋࡈࡀࡁ ࡊࡀࡅࡔࡄ ࡀࡍࡉࡁࡅ ࡒࡉࡐࡎࡉࡌ ࡍࡅࡄࡉࡍࡀࡉࡌ ࡀࡉࡌࡖ ࡍࡀࡀࡉࡓࡉࡔࡅ ࡀࡉࡌࡉࡀࡒࡕࡉࡌ ࡀࡓࡅࡍࡄࡀ ࡀࡍࡉࡁࡅ ࡊࡇࡌࡀࡎ ࡍࡌ ࡋࡀࡊࡔࡀࡕࡏ ࡉࡀࡁࡉࡋ ࡉࡀࡕࡀࡄࡀࡁࡀ ࡀࡉࡉࡄࡋ ࡍࡍࡅࡉࡁࡀࡔࡏࡅ ࡉࡀࡊࡕࡅࡃ ࡍࡌ ࡍࡅࡋࡉࡊࡔࡀࡅ ࡍࡅࡉࡅࡀࡔ ࡑࡀࡌࡊࡉ ࡓࡀࡈࡍࡀ ࡕࡉࡓࡌࡏ

ࡀࡌࡀࡉࡖ ࡐࡇࡊࡉࡋ ࡋࡉࡄࡋ ࡓࡀࡌࡀࡅ ‖ ࡀࡉࡌࡀࡃ ࡀࡉࡋࡉࡃࡋ ࡍࡀࡌ ࡍࡅࡁࡕࡅࡀ ࡑࡀࡌࡊࡉ ࡋࡏ ࡀࡋࡈࡀࡁ ࡋࡉࡁࡉࡕࡖ ࡀࡌࡋࡀ ࡀࡐࡉࡉࡀࡎ ࡊࡀࡅࡔࡄ ࡀࡍࡉࡁࡅ ࡀࡎࡅࡀࡈ ࡍࡀࡀ ࡍࡅࡉࡅࡀࡔ ࡑࡀࡌࡊࡉ ࡓࡀࡈࡍࡀ ࡀࡕࡂࡅࡐࡋࡁ ࡌࡀࡒ ࡉࡀࡁࡉࡋ ࡕࡉࡓࡌࡏ ࡀࡉࡁࡓࡁ ࡃࡀࡁࡏࡖ ࡍࡀࡌ ࡉࡀࡌࡐࡅ ࡕࡉࡕࡄࡐࡉ ࡀࡎࡅࡀࡈ ࡍࡀࡀ ࡀࡅࡄ ࡍࡀࡀࡓࡎࡅࡄࡖ ࡍࡊࡅࡉࡍࡀࡉࡌ ࡍࡀࡌ ࡀࡉࡋࡉࡃ ࡉࡀࡕࡋࡊࡅࡎࡖ ࡀࡓࡂࡉࡕ ࡇࡋࡀࡌࡓ ࡍࡅࡉࡅࡀࡔ ࡑࡀࡌࡊࡉ ࡓࡀࡈࡍࡀࡅ ࡀࡉࡁࡓ ࡀࡉࡁࡅࡃࡀࡁࡀ ࡍࡉࡆࡉࡀࡄ ࡗ ࡕࡉࡓࡌࡏ ࡀࡉࡁࡓ ࡀࡉࡉࡄ ࡕࡉࡁ ࡕࡉࡈࡄ ࡅࡄࡀࡌ ࡍࡅࡁࡕࡅࡀ ࡉࡀࡓࡕࡀ ࡍࡌࡅ ࡉࡀࡉࡎࡓࡊࡅ ࡍࡌ ࡀࡉࡌࡋࡀ ࡁࡍࡀࡃࡉࡁ [ࡍࡅࡁࡕࡅࡀ] ࡋࡉࡁࡉࡕ ࡀࡋࡈࡀࡁࡖ ࡀࡌࡋࡀ ࡊࡀࡅࡔࡄ ࡀࡍࡉࡁࡀ ࡀࡉࡋࡈࡀࡁ ࡀࡉࡐࡋࡀࡔ ࡊࡀࡅࡔࡄࡋ ࡍࡍࡅࡉࡄ ࡀࡉࡁࡓ ࡀࡉࡁࡅࡃࡀࡁࡀ ࡍࡉࡆࡉࡀࡄ ࡗ ࡍࡀࡀ ࡕࡉࡓࡌࡏ ࡃࡅࡂࡎࡏࡅ ࡌࡅࡒࡏ ࡅࡄࡀࡌࡋ ࡀࡉࡈࡂࡀࡋࡀࡋ ࡌࡅࡓࡌࡏࡁ ࡉࡀࡕࡅࡁࡀࡈࡅ ࡍࡅࡉࡕࡀࡅ ࡍࡅࡐࡋࡔࡀ ࡀࡉࡉࡄ ࡀࡉࡁࡅࡃࡀࡁࡀ ࡍࡀࡀ

ࡋࡏ :ࡑࡀࡌࡊࡉ ࡋࡏ 4 AD ࡀࡉࡌࡀࡃ ࡀࡉࡋࡉࡃࡋ :2ࡀࡉࡋࡉࡃࡋ | I ࡀࡉࡌࡀࡃ ࡍࡅࡀࡌ :ࡀࡉࡌࡀࡃ ࡍࡅࡀࡌ | C ࡀࡉࡋࡉࡃࡋࡀ :1ࡀࡉࡋࡉࡃࡋ | B ࡍࡌ; J ࡍࡅࡀࡌ :ࡍࡀࡌ 3 J ࡌࡀࡉࡀࡒ :ࡌࡉࡉࡀࡒ | BGH ࡀࡉࡌࡀࡉࡖ :ࡀࡌࡀࡉࡖ 1

G ࡐࡏࡉࡀࡎ :ࡀࡐࡉࡉࡀࡎ 6 J ࡀࡋࡈࡀࡁ :ࡀࡋࡈࡀࡁࡖ | >B :ࡀࡋࡈࡀࡁࡖ ࡀࡌࡋࡀ 5 J ࡓࡉࡈࡍࡀ :ࡓࡀࡈࡍࡀ | B ࡍࡉࡅࡀࡔ; HJ ࡍࡅࡉࡅࡀࡔ :ࡍࡅࡉࡅࡀࡔࡅ | >B; GHJ ࡑࡀࡌࡊࡉࡋࡖ; I ࡑࡀࡌࡊࡉ

J ࡓࡉࡈࡍࡀ :ࡓࡀࡈࡍࡀ 8 GHI ࡍࡅࡋࡉࡊࡔࡀࡖ; J ࡍࡅࡋࡉࡊࡔࡖ :ࡍࡅࡋࡉࡊࡔࡀ | I ࡀࡎࡅࡀࡈ; J ࡀࡎࡅࡈ :ࡀࡎࡅࡀࡈ 7 H ࡒࡀࡐࡎࡉࡌ :ࡒࡉࡐࡎࡉࡌ | I ࡀࡉࡉࡄ ࡀࡉࡌࡖ; J ࡀࡉࡉࡄ ࡀࡉࡌࡖ :ࡀࡉࡌࡖ

ࡌࡀࡒ ࡉࡀࡁࡉࡋ ࡌࡀࡒ ࡀࡕࡂࡋࡐࡅࡁ ࡉࡀࡁࡉࡋ; B ࡌࡀࡒ ࡀࡕࡂࡅࡐࡋࡁ ࡉࡀࡁࡉࡋ; D ࡀࡕࡂࡅࡐࡋࡁ ࡉࡀࡁࡉࡋ; F ࡀࡕࡂࡅࡐࡋࡁ ࡌࡀࡒ ࡉࡀࡁࡉࡋ :ࡀࡕࡂࡅࡐࡋࡁ ࡌࡀࡒ ࡉࡀࡁࡉࡋ ࡌࡀࡒ ࡀࡕࡂࡅࡐࡋࡁ ࡉࡀࡁࡉࡋ 9–8 ACDI ࡓࡀࡈࡍࡀࡅ; I ࡀࡉࡁࡓࡅࡓࡁ :ࡀࡉࡁࡓࡁ | FHI ࡃࡀࡁࡏ ࡍࡀࡌ; J ࡃࡉࡁࡏࡖ ࡍࡀࡌ :ࡃࡀࡁࡏࡖ ࡍࡀࡌ 11 F ࡋࡊࡔࡀࡕࡏࡖ; J ࡋࡀࡊࡔࡉࡕࡏ :ࡋࡀࡊࡔࡀࡕࡏ | BFHI ࡉࡍࡀࡀࡉࡅࡉࡓࡅ :ࡉࡍࡀࡀࡉࡅࡓࡅ 9 A ࡀࡕࡂࡅࡋࡐࡅࡁ :ࡍࡅࡋࡓࡀࡌࡏࡖ | ACD ࡀࡉࡁࡓ ࡋࡏࡅ :ࡀࡉࡁࡓࡋࡅ | J ࡀࡎࡅࡈ :ࡀࡎࡅࡀࡈ | I ࡍࡀࡀ :ࡍࡀࡀ 12 GHIJ ࡍࡀࡀ ࡀࡉࡃࡁࡀ :ࡀࡉࡃࡁࡀ | ACD ࡀࡉࡋࡉࡃࡁ :ࡀࡉࡋࡉࡃࡁࡖ | ACDF ࡀࡉࡁࡓࡅࡓࡁ; ࡋࡀࡊࡔࡀࡅ ࡀࡅࡄ ࡍࡀࡀࡓࡎࡅࡄࡖ ࡍࡊࡅࡉࡍࡀࡉࡌ ࡍࡀࡌ ࡍࡅࡋࡓࡀࡌࡏࡖ ࡀࡉࡁࡓࡋ :ࡀࡉࡁࡓ | J ࡋࡀࡊࡔࡀࡅ :ࡋࡉࡊࡔࡀࡅ | ACDJ ࡍࡀࡀࡓࡎࡅࡄ; I ࡍࡀࡀࡓࡎࡅࡄࡖ :ࡍࡀࡀࡓࡎࡅࡄࡖ 13 ACD ࡍࡅࡋࡓࡀࡌࡏ :ࡀࡍࡉࡁࡀ 22 D ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 16 >BFGHIJ :ࡒࡉࡋࡎ … ࡗ 44–16 BFH ࡓࡀࡈࡍࡀ; J ࡓࡉࡈࡍࡀ :ࡓࡀࡈࡍࡀࡅ 15 BH ࡉࡀࡕࡀࡋࡊࡉࡎࡖ; J ࡉࡀࡕࡋࡊࡉࡎࡖ :ࡉࡀࡕࡋࡊࡅࡎࡖ 14 J ࡀࡉࡁࡓ D ࡀࡈࡂࡀࡋࡀࡋ :ࡀࡉࡈࡂࡀࡋࡀࡋ | C ࡉࡀࡕࡅࡁࡀࡈ :ࡉࡀࡕࡅࡁࡀࡈࡅ 27 AD ࡀࡓࡅࡍࡄ :ࡀࡓࡅࡍࡄࡀ 23 AD ࡀࡍࡉࡁ

5

10

15

20

25

Translation | 329

75:1 – 75:29

75. Over yonder, by the seashore,

stands and preaches the Peacock.

He says, “Who is like me?

Is there anyone like me?

They have set me at the enclosure,1167

and made me the enclosure’s guardian,

5 until Earth comes to nought.

Until Earth comes to nought,

darkness’ people come to an end,

and the canals are cut off from them.

I am the Peacock;

Life, my ancestors, have laid me low.1168

They made me the enclosure’s guardian.1169

I was filled with doubt,

With doubt, I was filled,1170

and my senses failed.

10 I said,

‘Who is there that has done to the Great

what they have done to me?’

I, the Peacock, opened my mouth,1171

and spoke to the Great [Life], saying:

‘Of those among you who were deficient,

whom did the Great [Life] cause to stumble?1172

He started a fight because a folly of mine,

the Peacock, displeased the Great [Life],1173

15 and made me the enclosure’s guardian,1174

When the Great [Life] did this to me,

until Earth comes to nought.’1175 the Peacock, my heart sank into my stomach.1176

I said, ‘What sins did I commit against Life’s house,

that my own ancestors have dethroned me,

unseated me from my place,

and set me at the worlds’ distant end?

20 [They set me] at the world’s distant end,

until Earth comes to nought,

until Earth comes to nought,

and darkness’ children perish,

darkness’ children perish,

and the water courses are cut off from them.

They will sink into the darkness,

and light’s children will be raised up.’

When the Great did this to me,

my heart sank into my stomach.

25 I said,

‘Why do I stand, and worship,

and praise Life, my ancestors,

when they do not take my blessing on high,

and have removed me from my place,

brought me low and accused me,

and made me the enclosure’s guardian.’1177

When the Great [Life] did this to me,

I said,

1168 1170 1171 1172 1173 1175 1176

GHIJ “whom Life, my ancestors, have laid low.” Literally “my heart stood in division.” This phrase is repeated in lines 8b and 9a, but in BDF it only appears once. GHIJ “I am the Peacock. I opened my mouth.” Line 13 is doubled in J. Literally “my folly seized the Great [Life].” Lines 16-44 are missing from BFGHIJ. Literally “my heart stumbled from its place.”

‫‪330 | Text‬‬

‫‪30‬‬

‫‪35‬‬

‫‪40‬‬

‫‪45‬‬

‫‪50‬‬

‫ࡅࡀࡉ ࡏࡋࡀࡉ ࡈࡀࡅࡎࡀ‬ ‫ࡅࡔࡅࡓࡐࡇ ࡂࡉࡈࡋࡇ‬ ‫ࡅࡓࡀࡁࡅࡕ ࡓࡅࡄࡇ ࡎࡀࡀࡊࡓࡕࡇ‬ ‫ࡅࡀࡉࡋࡀࡊ ࡖࡔࡅࡓࡐࡇ ࡂࡉࡈࡋࡇ‬ ‫ࡀࡀࡍ ࡌࡀࡋࡀࡋࡉࡕ ࡅࡀࡌࡀࡓࡀࡍࡋࡅࡍ ࡋࡓࡁࡉࡀ‬ ‫ࡀࡋࡌࡀ ࡖࡋࡀࡄࡅࡉࡕ ࡌࡉࡊࡀࡊ‬ ‫ࡀࡋࡌࡀ ࡋࡀࡄࡅࡉࡕ ࡄࡀࡉࡊࡌࡀ‬ ‫ࡖࡅࡊࡋࡄࡅࡍ ࡌࡀࡓࡃࡉࡀ ࡄࡀࡉࡆࡉࡍ ࡏࡕࡌࡀࡀࡊࡊ‬ ‫ࡀࡋࡌࡀ ࡖࡋࡀࡄࡅࡉࡕ ࡅࡊࡔࡈࡀࡀࡍ‬ ‫ࡀࡋࡌࡀ ࡖࡋࡀࡄࡅࡉࡕ ࡀࡕࡓࡉࡀࡑ‬ ‫ࡀࡋࡊࡉࡀ ࡎࡀࡁࡉࡀࡌࡉࡇࡍ‬ ‫ࡄࡉࡁࡉࡋ ࡏࡕࡌࡀࡀࡊࡊ ࡋࡀࡁࡀࡄࡀࡕࡇ‬ ‫ࡈࡀࡅࡎࡀ ࡖࡋࡀ ࡏࡌࡀࡀࡊࡊ‬ ‫ࡀࡁࡀࡄࡀࡕࡀࡉ ࡁࡏࡌࡓࡅࡌࡀ‬ ‫ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡈࡀࡅࡎࡀ‬ ‫ࡀࡁࡀࡄࡀࡕࡇ ࡖࡔࡉࡌࡅࡉࡀ ࡋࡒࡀࡋࡇ‬ ‫ࡅࡋࡃࡉࡋࡉࡀ ࡓࡌࡅࡋࡉࡀ ࡁࡔࡉࡊࡕࡍࡀࡉ‬ ‫ࡀࡁࡓࡇ ࡋࡅࡐࡓࡀ ࡌࡍ ࡏࡅࡓࡑࡀࡊ‬ ‫ࡗ ࡄࡀࡉࡆࡉࡍ ࡔࡅࡌࡀ ࡈࡀࡅࡎࡀ‬ ‫ࡒࡀࡌ ࡅࡎࡂࡉࡃ ࡅࡔࡀࡁࡀ‬

‫ࡖࡎࡅࡊࡋࡕࡀࡉ ࡀࡍࡔࡐࡀ ࡌࡍ ࡈࡀࡁࡅࡕࡀࡉ‬ ‫ࡅࡌࡀࡋࡀࡋࡇ ࡖࡅࡐࡌࡇ ࡎࡀࡓࡊࡅࡉࡀ‬ ‫ࡅࡌࡀࡋࡀࡋࡉࡀ ࡖࡅࡐࡌࡇ ࡀࡔࡋࡐࡅࡉࡀ‬ ‫ࡗ ࡌࡉࡀ ࡖࡀࡕࡉࡍ ࡌࡍ ࡅࡐࡌࡀ ࡓࡐࡀࡔ‬ ‫ࡖࡅࡊࡋࡄࡅࡍ ࡎࡀࡋࡊࡉࡀ ࡌࡉࡀࡍࡉ ࡒࡃࡉࡌࡀ‬ ‫ࡖࡋࡀࡉࡉࡕ ࡅࡐࡌࡀࡉ ࡀࡊࡃࡁࡀ‬ ‫ࡗ ‖ ࡀࡐࡕࡅࡓࡀ ࡖࡒࡅࡃࡀࡌ ࡀࡊࡐࡉࡍࡀ ࡕࡓࡉࡑ‬ ‫ࡅࡒࡀࡉࡌࡉࡀ ࡋࡌࡀࡓࡀࡉࡄࡅࡍ ࡌࡉࡃࡉࡍࡍ‬ ‫ࡀࡁࡓࡀ ࡓࡄࡉࡌࡀ ࡒࡓࡅࡉࡀ‬ ‫ࡁࡓࡀ ࡌࡓࡉࡃࡀ ࡒࡓࡅࡉࡀ‬ ‫ࡈࡀࡁࡅࡕࡀࡉ ]ࡋࡀࡋࡀࡂࡈࡉࡀ[‬ ‫ࡒࡀࡋࡇ ࡋࡒࡅࡃࡀࡌ ࡀࡁࡀࡄࡀࡕࡇ ࡎࡋࡉࡒ‬ ‫ࡏࡂࡍࡉࡓࡕࡀ ࡖࡅࡊࡔࡈࡀ ࡃࡊࡀࡁࡅࡋࡇ‬ ‫ࡅࡀࡌࡀࡓࡋࡉࡀ ࡅࡊࡔࡈࡀ ࡔࡐࡀࡈࡋࡀࡊ ࡓࡁࡉࡀ‬

‫]‪[273‬‬

‫ࡄࡍࡀ ࡅࡏࡕࡉࡁ ࡋࡉࡁࡇ ࡋࡎࡀࡌࡇࡊ‬ ‫ࡋࡀࡁࡀࡄࡀࡕࡇ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ‬

‫ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ‬ ‫ࡎـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــࡀ‬

‫‪5‬‬

‫ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ‬

‫ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ‬

‫ࡀࡕࡉࡀࡍ ࡁࡎࡀࡃࡍࡋࡉࡀ ࡄࡉࡋࡉࡀ‬ ‫ࡅࡋࡎࡌࡀࡋࡀࡉ ࡓࡌࡅࡍ ࡀࡋࡊࡀ‬ ‫ࡋࡒࡅࡃࡀࡌࡀࡉ ࡔࡀࡓࡉࡀ‬ ‫ࡅࡌࡄࡀࡌࡁࡉࡋࡀࡍ ‖‬ ‫ࡄࡀࡋࡉࡍ ࡉࡑࡋࡌࡉࡀ ࡖࡏࡋ ࡀࡔࡉࡀࡕࡀ ࡉࡑࡓࡉࡀ‬

‫ࡅࡏࡋ ࡏࡃࡀࡉ ࡁࡄࡉࡓࡉࡀ ࡅࡌࡀࡓࡂࡉࡍࡀ‬ ‫ࡅࡀࡍࡓࡂࡀ ࡓࡁࡀ ࡖࡔࡉࡓࡉࡀࡕࡀ‬ ‫ࡀࡐࡉࡉࡎࡀࡍ ࡅࡁࡀࡉࡍࡀࡍ‬ ‫ࡅࡓࡀࡌࡉࡀࡍ ࡄࡉࡋࡊࡀࡉ‬ ‫ࡌࡉࡎࡌࡀࡋ ࡎࡌࡀࡋ ࡋࡉࡀࡌࡉࡍ ࡊࡀࡐࡓࡕࡉࡅࡍࡍ‬

‫]‪[274‬‬

‫‪:ࡑࡀࡉࡓࡕࡀ | >C :ࡀࡌࡋࡀ 39 >C :ࡊࡀࡊࡉࡌ 35 >D :ࡍࡅࡋࡍࡀࡓࡀࡌࡀࡅ 34 AD ࡇࡐࡓࡅࡔ :ࡇࡐࡓࡅࡔࡅ 31 >AD :ࡉࡀࡕࡅࡁࡀࡈ ࡍࡌ ࡀࡐࡔࡍࡀ ࡉࡀࡕࡋࡊࡅࡎࡖ | C ࡉࡀࡋࡏ ࡉࡀࡋࡏ :ࡉࡀࡋࡏ 30‬‬

‫ࡕࡓࡉࡀࡑ ‪:ࡇࡋࡅࡁࡀࡊࡃ | ACD ࡇࡋࡀࡒ ࡋࡏ; F ࡀࡉࡋࡉࡃࡋ; I ࡉࡀࡋࡀࡒࡋ; J ࡀࡉࡋࡀࡒࡋ :ࡇࡋࡀࡒࡋ | J ࡀࡉࡅࡌࡔࡖ :ࡀࡉࡅࡌࡉࡔࡖ 45 AC ࡍࡉࡆࡉࡀࡄ :ࡍࡉࡆࡀࡄ 44 D ࡍࡍࡉࡃࡀࡌ :ࡍࡍࡉࡃࡉࡌ 40 D‬‬ ‫ࡕࡊࡀࡁࡅࡋࡇ ‪ࡀࡉࡋࡉࡓࡌࡀࡅ; GHJ ࡇࡋࡓࡀࡌࡀࡅ :ࡀࡉࡋࡓࡀࡌࡀࡅ | J ࡀࡍࡕࡊࡉࡔࡁ :ࡉࡀࡍࡕࡊࡉࡔࡁ | GJ ࡇࡋࡅࡌࡓ :ࡀࡉࡋࡅࡌࡓ | ACDF ࡀࡉࡋࡉࡃࡋ; G ࡇࡋࡉࡃࡋ :ࡀࡉࡋࡉࡃࡋࡅ 46 AD ࡇࡋࡅࡁࡉࡊࡃ; I ࡀࡉࡋࡁࡀࡊࡕ; J‬‬ ‫‪I ࡊࡇࡌࡀࡎࡋࡏ :ࡊࡇࡌࡀࡎࡋ | >H :ࡀࡎࡅࡀࡈ | BD ࡍࡉࡆࡀࡄ :ࡍࡉࡆࡉࡀࡄ 48 F fragment 5 ends here :ࡊࡀࡑࡓࡅࡏ | ACFG ࡀࡓࡅࡐࡀࡋ :ࡀࡓࡐࡅࡋ | J ࡀࡉࡓࡁࡀ :ࡇࡓࡁࡀ 47 ACD‬‬ ‫;ࡋࡎࡀࡌࡉࡊࡀ ‪ࡋࡏࡅ 1 AG ࡍࡉࡊࡏࡀࡆ :ࡍࡊࡉࡀࡆ | HIJ ࡀࡉࡉࡄ :ࡀࡉࡉࡄࡅ 50 H ࡇࡕࡀࡄࡀࡁࡀ ࡋࡏ :ࡇࡕࡀࡄࡀࡁࡀࡋ | H ࡀࡁࡉࡔࡅ :ࡀࡁࡀࡔࡅ | B ࡃࡀࡂࡎࡅ :ࡃࡉࡂࡎࡅ 49 ACD ࡊࡇࡌࡀࡎ ࡋࡏ; H‬‬ ‫ࡏࡃࡀࡉ‪J ࡀࡉࡊࡋࡀ :ࡀࡊࡋࡀ | J ࡍࡀࡌࡓ :ࡍࡅࡌࡓ | ACD ࡉࡀࡋࡀࡌࡎࡋ :ࡉࡀࡋࡀࡌࡎࡋࡅ 2 BGH ࡀࡍࡉࡂࡀࡓࡌ; J ࡍࡀࡂࡓࡀࡌ :ࡀࡍࡉࡂࡓࡀࡌࡅ | D ࡉࡀࡓࡉࡄࡁ :ࡀࡉࡓࡉࡄࡁ | I ࡉࡀࡃࡏࡋࡏࡅ; J ࡉࡀࡃࡏࡋࡅ :‬‬ ‫ࡓࡁࡀ‪G ࡍࡀࡋࡉࡁࡀࡄࡌࡅ :ࡍࡀࡋࡉࡁࡌࡀࡄࡌࡅ 4 H ࡍࡀࡎࡉࡉࡐࡀࡅ :ࡍࡀࡎࡉࡉࡐࡀ | D ࡀࡉࡓࡔ :ࡀࡉࡓࡀࡔ | AD ࡉࡀࡌࡀࡃࡅࡒ ࡋࡏࡖ; CH ࡉࡀࡌࡀࡃࡅࡒ ࡋࡏ; I ࡉࡀࡌࡀࡃࡅࡒࡋࡏ :ࡉࡀࡌࡀࡃࡅࡒࡋ 3 >C :‬‬ ‫ࡄࡉࡋࡊࡀࡉ‪>BG :ࡋࡀࡌࡎ | HJ ࡍࡌ; I ࡋࡀࡌࡎࡉࡌ ࡍࡌ :ࡋࡀࡌࡎࡉࡌ | B ࡀࡕࡀࡉࡔ; D ࡀࡕࡀࡉࡀࡔࡀ :ࡀࡕࡀࡉࡔࡀ | ACD ࡀࡕࡀࡉࡔࡀ ࡋࡏࡅ; J ࡀࡕࡀࡉࡔࡀࡋࡖ :ࡀࡕࡀࡉࡔࡀ ࡋࡏࡖ 5 J ࡀࡊࡋࡉࡄ :‬‬

Translation | 331

75:30 – 76:5

30 ‘Woe is me, the Peacock,

whose beauty has killed him,

whose decency is exceeded by his stupidity,1178 whose own words have trapped him,

and whose pride has trapped him. Woe to you, whose beauty has killed him,

and whose own words brought him low.’

I spoke, saying to the Great [Life, 35 ‘Why was I not meek,

Why was I not wise,

like the water that comes from the Euphrates’ mouth? that all the fools before me,

all who rebelled were then brought down? Why was I not truthful,

without a lie in my mouth?

Why was I not set right,

like a platter set before the starving?

40 They eat their fill from it,

then stand and submit to their lord.

Hibel submitted to his ancestors,

and they called him a beloved son.

The Peacock did not submit,

and they called him a defiant son.

My ancestors on high

[do not take] my blessing.’”

As the Peacock said this,

his voice rose up before his ancestors.1179

45 When his ancestors heard his voice,1180

“They put me in my settlement, and said to me,1182

they wrote him a true letter.1181 ‘The Great [Life] has extended truth’s hand to you,

now put your rage out of your mind.’”

50

When the Peacock heard so,

he became calm and his heart settled down.

He started to worship and praise

his ancestors from beginning to end.1183

And Life triumphs!

In the name of the Great Life,

may the sublime light be magnified!

76. I come with sandals of precious stones,

and on my hands are choice gems and pearls.

In my left hand, they placed a mace,1184

and the great axe of openings,

which opens the way before me.

I will destroy, I will build,

I will lay waste,

and put up my temple.

5 The images which were depicted upon it,

1178 1179 1180 1181 1182 1183 1184

I have wiped clean from left to right.

Line 30b is missing from AD. Lines 16-44 are missing from BFGHIJ. F “when his ancestors heard me,” I “when his ancestors heard my voice.” I “they wrote me a true letter.” GH “they put him in my settlement, and said to him,” J “they put him in the settlement, and said to him.” Literally “from head to head.” Explicitly indefinite in J.

332 | Text

ࡀࡉࡌࡋࡀࡅ ࡀࡉࡓࡀࡃ ࡍࡀࡉࡂࡎࡀࡌ ࡕࡉࡈࡌ ࡌࡀࡋࡔࡀࡓࡅࡏ ࡀࡌࡋࡀ ࡉࡀࡕࡌࡊࡅࡉࡄ ࡀࡉࡆࡀࡓࡁ ࡕࡉࡋࡀࡋࡀࡌࡅ ࡀࡉࡓࡁࡀࡅ ࡀࡉࡔࡋࡀࡄ ࡇࡁࡉࡓࡒࡀࡌࡅ ࡀࡐࡕ ࡀࡃࡉࡄࡏࡖ ࡇࡁࡀࡁ

[275]

ࡌࡅࡎࡁ ࡀࡍࡉࡀࡌࡎࡅࡁ ࡍࡅࡄࡋࡊࡅ ࡌࡅࡎࡁ ࡉࡍࡀࡀࡌࡎࡅࡁࡖ ࡍࡅࡉࡀࡄࡉࡓࡁ ࡍࡍࡅࡉࡕࡉࡎࡀ ࡀࡍࡉࡀࡁࡓࡉࡂࡅ ࡀࡋࡌࡀࡌ ࡍࡅࡄࡉࡀࡌࡐࡅࡋ ࡕࡑࡉࡓࡉࡕ ࡍࡍࡅࡉࡕࡉࡂࡎࡀ ࡍࡅࡄࡉࡀࡓࡂࡉࡋ ࡋࡏ ࡀࡉࡋࡅࡉࡀࡔࡅ ࡍࡇࡅࡀࡂ ࡀࡍࡉࡀࡔࡌ ࡍࡀࡅࡂ ࡍࡀࡅࡂࡁ ࡉࡀࡃࡄࡉࡁࡀ ࡀࡉࡉࡀࡕࡔࡉࡌࡅ ࡊࡀࡔࡉࡓࡁ ࡊࡀࡑࡋࡀࡓࡕ ࡀࡋࡉࡊࡋࡖ ࡕࡉࡈࡌ ࡌࡀࡋࡔࡀࡓࡅࡏ ࡁࡀࡁࡋ ࡀࡌࡋࡀ ࡕࡉࡂࡎࡀࡌ ࡀࡕࡌࡊࡅࡅࡄ ࡀࡉࡆࡀࡓࡁ ࡕࡉࡋࡀࡋࡀࡌࡅ ࡀࡉࡓࡁࡀࡅ ࡀࡉࡔࡋࡀࡄ ࡇࡁࡉࡓࡒࡀࡌࡅ ࡀࡐࡕࡉࡕࡏ ࡀࡃࡉࡄࡏࡖ ࡇࡁࡀࡁ ࡌࡅࡎࡁ ࡀࡍࡉࡀࡌࡎࡅࡁ ࡍࡅࡄࡋࡊࡅࡅ ࡍࡍࡅࡉࡕࡎࡀ ࡀࡍࡉࡀࡁࡓࡉࡂࡅ ࡀࡋࡌࡀࡌ ࡍࡅࡄࡉࡀࡌࡐࡅ ࡋࡏ ࡍࡅࡋࡉࡑࡕࡀࡓࡕ

ࡉࡀࡔࡉࡓࡁ ࡀࡉࡋࡉࡊࡋ ࡍࡀࡉࡂࡎࡀࡌ ࡀࡉࡌࡋࡀࡅ ࡀࡉࡓࡀࡃ ࡕࡉࡁࡕࡀࡉ ࡇࡋࡏࡅ ࡀࡉࡎࡓࡊࡅࡋ ࡇࡑࡕࡀࡓࡕ ࡇࡁࡀࡁ ࡀࡃࡉࡄࡏ ࡌࡀࡋࡔࡀࡓࡅࡏ ࡉࡍࡀࡂࡉࡔࡓࡐࡀࡅ ࡉࡀࡋࡀࡒ ࡍࡌ ࡀࡉࡓࡅࡁࡀࡅ ࡀࡉࡔࡋࡀࡄ ࡀࡉࡋࡂࡓࡉࡕࡏࡅ ࡉࡀࡅࡉࡆࡁ ࡕࡀࡓࡄࡍࡉ ࡌࡀࡋࡔࡀࡓࡅࡏ ࡍࡅࡉࡀࡄࡉࡓ ࡓࡐࡅࡀࡆࡖ ࡍࡉࡋࡀࡄ ࡍࡅࡄࡉࡍࡀࡉࡀ ࡕࡉࡕࡄࡐࡉ ࡀࡉࡓࡉࡅࡏ ࡀࡉࡂࡅࡃࡅ ࡀࡉࡂࡋࡀ ࡍࡉࡋࡀࡄ ‖ ࡀࡐࡉࡐࡅࡀࡔࡅ ࡀࡉࡓࡁࡀࡕࡌ ࡍࡉࡋࡀࡄ ࡀࡄࡉࡔࡌ ࡅࡄࡊࡀ ࡍࡀࡉࡆࡅࡄࡅ ࡍࡇࡉࡀ ࡋࡀࡃ ࡍࡇࡀࡔࡉࡋ ࡋࡏ ࡇࡊࡋࡐࡉࡀ ࡓࡀࡌࡀࡅ ࡀࡉࡉࡀࡌࡃࡀࡒ ࡀࡉࡉࡄ ࡍࡌ ࡕࡍࡀࡀ ࡍࡀࡌ ࡀࡉࡌࡋࡀࡅ ࡀࡉࡓࡀࡃ ࡕࡉࡂࡎࡀࡌ ࡕࡁࡉࡕࡏ ࡇࡋࡏࡅ ࡊࡀࡉࡎࡓࡊࡅࡋ ࡇࡑࡕࡀࡓࡕ ࡇࡁࡀࡁ ࡍࡀࡃࡉࡄࡏࡖ ࡌࡀࡋࡔࡀࡓࡅࡏࡖ ࡊࡍࡀࡂࡉࡔࡓࡐࡀࡅ ࡊࡀࡋࡀࡒ ࡍࡌ ࡀࡉࡓࡁࡀࡅ ࡀࡉࡔࡋࡀࡄ ࡅࡉࡋࡂࡓࡉࡕࡏࡅ ࡊࡀࡅࡉࡆࡁ ࡕࡀࡓࡄࡍࡉ ࡌࡀࡋࡔࡀࡓࡅࡏ ࡍࡅࡄࡉࡍࡀࡉࡀ ࡍࡅࡋࡉࡕࡄࡀࡐࡕ ࡀࡉࡓࡉࡅࡏ ࡀࡉࡂࡅࡃࡅ ࡀࡉࡂࡋࡀ ࡍࡉࡋࡀࡄ

ࡀࡁࡀࡁࡋ; B ࡌࡀࡋࡔࡀࡓࡅࡏࡖ; I ࡌࡀࡋࡔࡀࡓࡅࡏࡖ ࡀࡁࡀࡁࡋ :ࡌࡀࡋࡔࡀࡓࡅࡏ 7 B ࡉࡍࡀࡂࡓࡀࡌ :ࡍࡀࡉࡂࡎࡀࡌ ࡀࡉࡌࡋࡀࡅ ࡀࡉࡓࡀࡃ ࡀࡉࡌࡋࡀࡅ ࡀࡉࡓࡀࡃ ࡍࡀࡉࡂࡎࡀࡌ 7–6 C ࡀࡉࡔࡉࡓࡁ :ࡉࡀࡔࡉࡓࡁ 6 ࡕࡉࡋࡀࡋࡀࡌࡅ ࡕࡉࡁࡕࡀࡉ :ࡕࡉࡋࡀࡋࡀࡌࡅ ࡕࡉࡁࡕࡀࡉ | GJ ࡉࡀࡉࡎࡓࡊࡅࡋ; H ࡀࡉࡉࡎࡓࡊࡅࡋ :ࡀࡉࡎࡓࡊࡅࡋ | AC ࡇࡑࡕࡀࡓࡕࡀ; J ࡀࡉࡑࡕࡀࡓࡕ :ࡇࡑࡕࡀࡓࡕ 8 BG ࡕࡉࡈࡀࡌ :ࡕࡉࡈࡌ | ACD ࡌࡀࡋࡔࡀࡓࡅࡏࡖ ࡌࡀࡋࡔࡀࡓࡅࡏࡖ; I ࡌࡀࡋࡔࡀࡓࡅࡏࡖ :ࡌࡀࡋࡔࡀࡓࡅࡏ 9 AC ࡀࡕࡌࡊࡅࡉࡄ; BGH ࡉࡀࡕࡌࡊࡅࡅࡄ; I ࡉࡀࡕࡌࡊࡅࡅࡄ; J ࡀࡕࡌࡊࡅࡅࡄ :ࡉࡀࡕࡌࡊࡅࡉࡄ | D ࡉࡀࡆࡀࡓࡁ :ࡀࡉࡆࡀࡓࡁ | B ࡕࡉࡋࡀࡋࡀࡌࡅ ࡕࡉࡁࡕࡀࡉ ACD ࡀࡉࡃࡁࡀࡅ; B ࡀࡉࡓࡀࡁࡀࡅ; I ࡀࡉࡓࡀࡁࡀࡅ; J ࡇࡓࡁࡀࡅ :ࡀࡉࡓࡁࡀࡅ | B ࡇࡁࡉࡓࡒࡉࡌࡅ; H ࡇࡁࡀࡓࡒࡉࡌࡅ :ࡇࡁࡉࡓࡒࡀࡌࡅ | AD ࡀࡃࡉࡄࡏࡖ; C ࡀࡉࡄࡉࡓࡏࡖ; I ࡀࡃࡉࡄࡏࡖ :ࡀࡃࡉࡄࡏ | ACD ACD ࡀࡉࡋࡂࡉࡕࡏ; G ࡀࡉࡋࡉࡂࡓࡉࡕࡏࡅ; H ࡉࡀࡋࡂࡓࡉࡕࡏࡅ; I ࡀࡉࡋࡂࡓࡉࡕࡏࡅ :ࡀࡉࡋࡂࡓࡉࡕࡏࡅ 11 ACD ࡀࡐࡕࡏ; I ࡀࡐࡕࡏ :ࡀࡐࡕ | AD ࡉࡍࡀࡊࡉࡔࡓࡐࡀࡅ; CJ ࡍࡀࡂࡉࡔࡓࡐࡀࡅ :ࡉࡍࡀࡂࡉࡔࡓࡐࡀࡅ 10 :ࡌࡅࡎࡁ | G ࡉࡍࡀࡀࡌࡎࡅࡁ :ࡀࡍࡉࡀࡌࡎࡅࡁ | J ࡕࡉࡓࡄࡍࡉࡅ :ࡕࡀࡓࡄࡍࡉ | AD ࡌࡀࡋࡔࡀࡓࡅࡏࡖ :ࡌࡀࡋࡔࡀࡓࡅࡏ 12 ACD ࡀࡉࡃࡁࡀࡅ; B ࡀࡉࡓࡅࡁࡀࡅ; I ࡀࡉࡓࡀࡁࡀࡅ; J ࡇࡓࡁࡀࡅ :ࡀࡉࡓࡅࡁࡀࡅ ࡑࡉࡓࡕࡉࡕ :ࡕࡑࡉࡓࡉࡕ 15 B ࡍࡍࡅࡉࡕࡎࡀ :ࡍࡍࡅࡉࡕࡉࡎࡀ 14 B ࡀࡍࡉࡀࡌࡎࡅࡁ; GH ࡉࡍࡀࡀࡌࡎࡅࡁ; I ࡉࡍࡀࡀࡌࡎࡅࡁࡖ :ࡉࡍࡀࡀࡌࡎࡅࡁࡖ | BGH ࡍࡅࡉࡀࡔࡉࡓࡁ :ࡍࡅࡉࡀࡄࡉࡓࡁ 13 AC ࡌࡅࡎࡁࡀ I ࡍࡅࡄࡉࡀࡓࡂࡉࡋ ࡋࡏ; J ࡍࡅࡄࡉࡀࡓࡂࡉࡋࡋ :ࡍࡅࡄࡉࡀࡓࡂࡉࡋ ࡋࡏ | AC ࡍࡉࡆࡉࡀࡄ; D ࡍࡉࡆࡀࡄ ࡍࡉࡆࡀࡄ :ࡍࡉࡋࡀࡄ 16 H ࡍࡅࡄࡉࡀࡌࡐࡅࡁ :ࡍࡅࡄࡉࡀࡌࡐࡅࡋ | B ࡕࡑࡉࡓࡉࡕࡅ; I ࡕࡑࡉࡓࡉࡕ ࡊࡀࡑࡋࡉࡓࡕ; J ࡊࡉࡑࡋࡀࡓࡕ :ࡊࡀࡑࡋࡀࡓࡕ | ACI ࡀࡉࡋࡉࡊࡋ; D ࡀࡋࡉࡊࡋࡖ :ࡀࡋࡉࡊࡋࡖ 20 J ࡀࡍࡉࡀࡔࡉࡋ :ࡍࡇࡀࡔࡉࡋ | J ࡇࡊࡋࡐࡉࡀࡅ :ࡇࡊࡋࡐࡉࡀ 18 >GHIJ :ࡀࡉࡋࡅࡉࡀࡔࡅ | >GHIJ :ࡍࡀࡉࡆࡅࡄࡅ 17 ࡀࡁࡀࡁࡋ; J ࡌࡀࡋࡔࡀࡓࡅࡏ ࡕࡉࡁࡋ :ࡌࡀࡋࡔࡀࡓࡅࡏ ࡁࡀࡁࡋ | ACDJ ࡀࡌࡋࡀࡅ :ࡀࡌࡋࡀ | GHI ࡀࡌࡋࡀࡅ ࡕࡉࡂࡎࡀࡌ ࡀࡉࡌࡋࡀࡅ ࡀࡉࡓࡀࡃ :ࡀࡌࡋࡀ ࡕࡉࡂࡎࡀࡌ | J ࡀࡌࡋࡀࡅ :ࡀࡉࡌࡋࡀࡅ 21 ACG H ࡁࡉࡕࡏ; J ࡕࡉࡁࡉࡕࡏ :ࡕࡁࡉࡕࡏ | G ࡇࡋࡏ; J ࡀࡉࡋࡏ :ࡇࡋࡏࡅ | ACD ࡊࡀࡉࡎࡓࡊࡅ ࡋࡏ; I ࡊࡀࡉࡎࡓࡊࡅࡋࡏ :ࡊࡀࡉࡎࡓࡊࡅࡋ | BGJ ࡇࡑࡕࡀࡓࡕࡅ :ࡇࡑࡕࡀࡓࡕ 22 BD ࡌࡀࡋࡔࡀࡓࡅࡏࡖ B ࡀࡉࡓࡀࡁࡀࡅ; I ࡀࡉࡓࡀࡁࡀࡅ; J ࡇࡓࡁࡀࡅ :ࡀࡉࡓࡁࡀࡅ | BCGH ࡌࡀࡋࡔࡀࡓࡅࡏ; J ࡌࡀࡋࡔࡀࡓࡅࡏࡁ :ࡌࡀࡋࡔࡀࡓࡅࡏࡖ 23 ACD ࡀࡕࡌࡊࡅࡅࡄࡖ :ࡀࡕࡌࡊࡅࡅࡄ | BGH ࡕࡉࡋࡀࡋࡀࡌ :ࡕࡉࡋࡀࡋࡀࡌࡅ :ࡀࡐࡕࡉࡕࡏ | AC ࡊࡍࡀࡊࡉࡔࡓࡐࡀࡅ :ࡊࡍࡀࡂࡉࡔࡓࡐࡀࡅ 24 >G :ࡀࡉࡓࡁࡀࡅ ࡀࡉࡔࡋࡀࡄ ࡅࡉࡋࡂࡓࡉࡕࡏࡅ ࡀࡐࡕࡉࡕࡏ ࡀࡃࡉࡄࡏࡖ ࡇࡁࡀࡁ ࡊࡍࡀࡂࡉࡔࡓࡐࡀࡅ ࡊࡀࡋࡀࡒ ࡍࡌ 25–24 ACD ࡀࡉࡃࡁࡀࡅ; ACD ࡀࡉࡃࡁࡀࡅ; BG ࡀࡉࡓࡀࡁࡀࡅ; I ࡀࡉࡓࡀࡁࡀࡅ; J ࡇࡓࡁࡀࡅ :ࡀࡉࡓࡁࡀࡅ | B ࡅࡉࡋࡉࡂࡓࡉࡕࡏࡅ; D ࡅࡋࡉࡂࡓࡉࡕࡏࡅ; H ࡅࡉࡋࡂࡉࡕࡏࡅ; J ࡅࡉࡋࡉࡊࡂࡉࡓࡉࡕࡏࡅ :ࡅࡉࡋࡂࡓࡉࡕࡏࡅ 25 BHJ ࡀࡕࡐࡀࡕࡏ B ࡊࡍࡀࡀࡌࡎࡅࡁ; G ࡊࡍࡀࡀࡌࡎࡅࡁࡁ; J ࡊࡍࡀࡀࡌࡎࡅࡁࡅ :ࡀࡍࡉࡀࡌࡎࡅࡁ | ACD ࡍࡅࡄࡋࡊࡅ :ࡍࡅࡄࡋࡊࡅࡅ | C ࡉࡀࡅࡉࡆࡁ :ࡊࡀࡅࡉࡆࡁ | ABD ࡌࡀࡋࡔࡀࡓࡅࡏࡖ :ࡌࡀࡋࡔࡀࡓࡅࡏ 26 :ࡍࡅࡄࡉࡀࡌࡐࡅ ࡋࡏ ࡍࡅࡋࡉࡑࡕࡀࡓࡕ 28 GHIJ ࡍࡍࡅࡉࡕࡉࡎࡀ :ࡍࡍࡅࡉࡕࡎࡀ | >ACD :ࡍࡍࡅࡉࡕࡎࡀ ࡀࡍࡉࡀࡁࡓࡉࡂࡅ ࡍࡅࡄࡉࡍࡀࡉࡀ | ACJ ࡍࡅࡋࡕࡄࡀࡐࡕ; I ࡍࡅࡋࡉࡕࡄࡀࡐࡕ :ࡍࡅࡋࡉࡕࡄࡀࡐࡕ 27 BJ ࡍࡅࡄࡉࡀࡌࡐࡅࡁ ࡍࡅࡑࡋࡀࡓࡕ; GH ࡍࡅࡄࡉࡀࡌࡐࡅࡁ ࡍࡅࡋࡑࡕࡀࡓࡕ; I ࡍࡅࡄࡉࡀࡌࡐࡅࡋࡏ ࡍࡅࡋࡉࡕࡑࡀࡓࡕ

10

15

20

25

Translation | 333

76:6 – 76:28

With a wreath upon my head,

I go to ages and generations.

To ages and generations I go,1185

until I reach Jerusalem.1186

I set up a throne1187 and upon it I sat,

and spoke in the secrets of my wisdom,1188

so that Jerusalem, whose gate was shut,

and whose bars and bolts1189 were drawn in,

10 from my voice and my declaration,1190

the bolts of its closed gate opened,

and its bars and bolts1191 were rolled back. Jerusalem shone1192 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 cured those with skin diseases.

15 I put speech in the mouths

of these tongue-tied and mute folk.

I made these crippled and lame folk

walk upon their own feet.

Christ raised his eyes, and he saw me dimly.1193

He changes his appearance to ask me,1194

he twists his tongue,

and speaks with me in different ways,1195

and he says, 20 “Who are you, from the First Life,

who went with a wreath1196 upon your head,

you went to ages and generations,

until you reached the gate of Jerusalem.1197

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 bolts1198 were drawn in,

from your voice and declaration,

the bolts of its closed gate opened,

25 and its bars and bolts1199 were rolled back.1200

Jerusalem shone in your splendor,

all the scents became fragrant.

You opened the eyes of the blind,

and you cured those with skin diseases.

You put speech in the mouths

of these tongue-tied and mute folk.

1185 1186 1187 1188 1189 1190 1191 1192 1193 1194 1195 1196 1197 1198 1199 1200

Lines 6b and 7a are missing from B. ACD “until I reach the gate of Jerusalem.” GJ “my throne.” ACIJ “wisdom;” I emends to “my wisdom.” ACD “servants.” CJ “and the declaration.” Or “reed mats.” ACD have “and servants.” J “Jerusalem and I shone.” GHIJ lack “he saw me.” Literally “he changes his color.” GHIJ lack “to ask me.” Literally “in color after color.” Explicitly indefinite in ACI. J “the house of Jerusalem.” ACD “servants.” ACD “servants.” Lines 24 and 25 are missing from G.

334 | Text

[276]

ࡍࡅࡋࡕࡀࡉࡂࡎࡀࡌ ‖ ࡍࡅࡄࡉࡀࡓࡂࡉࡋࡋ ࡀࡉࡋࡅࡉࡀࡔࡅ ࡍࡇࡅࡀࡂ ࡀࡍࡉࡀࡔࡌࡅ ࡍࡀࡅࡂ ࡍࡀࡅࡂࡁ ࡉࡀࡃࡄࡉࡁࡀ ࡀࡉࡉࡀࡕࡔࡉࡌࡅ

ࡀࡉࡓࡒ ࡀࡈࡔࡊࡅࡖ ࡀࡕࡓࡉࡍࡂࡏ ࡇࡅࡀࡆ ࡀࡅࡀࡄࡅ ࡌࡀࡃࡀࡋ ࡌࡀࡃࡀ ࡓࡁ ‖ ࡋࡉࡕࡉࡔ ࡀࡉࡌࡋࡀࡅ ࡀࡉࡓࡀࡃࡁ ࡋࡀࡕࡔࡖ ࡒࡉࡋࡎ ࡍࡀࡀࡕࡅࡌࡅ ࡀࡁࡓࡉࡄࡁࡖ ࡀࡌࡋࡀ ࡒࡉࡋࡎ ࡍࡀࡀࡃࡒࡀࡉࡅ ࡀࡓࡍࡅࡁࡖ ࡀࡌࡋࡀ ࡒࡉࡋࡎ ࡀࡉࡌ ࡀࡍࡉࡐࡀࡅࡈࡁ ࡀࡌࡋࡀ ࡓࡅࡍࡄ ࡓࡀࡕࡀ ࡍࡌ ࡀࡊࡕࡅࡃ ࡇࡑࡋࡉࡓࡕ ࡓࡅࡍࡄ ࡓࡀࡕࡀ ࡍࡌ ࡇࡊࡕࡅࡃ ࡀࡉࡑࡋ ࡓࡀࡍࡄࡉࡕࡀࡋࡅ ࡇࡕࡅࡌࡃ ࡊࡅࡔࡄࡉࡕࡅ

ࡀࡐࡉࡐࡅࡀࡔࡅ ࡀࡉࡓࡁࡀࡕࡌ ࡍࡉࡋࡀࡄ ࡀࡄࡉࡔࡌ ࡅࡄࡊࡀ ࡍࡀࡉࡆࡅࡄࡅ ࡍࡇࡉࡀ ࡋࡀࡃ ࡍࡇࡀࡔࡉࡋ ࡇࡋࡊࡉࡐࡀࡖ ࡓࡀࡌࡀࡅ ࡀࡉࡉࡀࡌࡃࡀࡒ ࡀࡉࡉࡄ ࡍࡌ ࡕࡍࡀࡀ ࡍࡀࡌ ࡌࡀࡋࡔࡀࡓࡅࡏࡁ ࡊࡀࡕࡀࡅࡓࡀࡁࡀࡂ ࡍࡀࡋࡉࡅࡄࡀ ࡕࡀࡃࡍࡀࡅ ࡀࡒࡓࡀࡁ ࡇࡁࡉࡔࡀࡈࡁ ࡍࡀࡀ ࡀࡉࡉࡄ ࡀࡉࡌࡋ ࡕࡉࡁࡃࡊࡉ ࡀࡁࡀࡊࡃ ࡉࡀࡌࡅࡔࡅࡓ ࡇࡁࡀࡓࡈ ࡀࡓࡍࡅ ࡀࡄࡉࡔࡌ ࡅࡄࡊࡀ ࡍࡀࡉࡆࡉࡄࡅ ࡍࡇࡉࡀ ࡋࡀࡃ ࡍࡇࡀࡔࡉࡋࡋ ࡇࡋࡊࡉࡐࡀࡖ ࡓࡀࡌࡀࡅ ࡒࡐࡉࡍࡀ ࡕࡍࡀࡀ ࡀࡉࡉࡀࡌࡃࡀࡒ ࡀࡉࡉࡄ ࡍࡌ ࡅࡏ ࡍࡀࡉࡓࡀࡒ ࡀࡕࡓࡉࡍࡂࡏ ࡔࡉࡓ ࡀࡓࡀࡃ ࡇࡋࡊࡅࡖ ࡀࡔࡉࡓ ࡍࡀࡉࡓࡀࡒ ࡀࡁࡀࡈ ࡀࡋࡕࡉࡔ ࡍࡀࡉࡓࡀࡒ ࡍࡀࡉࡓࡀࡒ ࡃࡅࡓࡅ ࡌࡀࡓ ࡍࡀࡉࡓࡀࡒ ࡋࡉࡏࡁࡀࡄࡓࡀࡔࡅ ࡉࡀࡁࡓࡅࡔ ࡍࡀࡉࡓࡀࡒ ࡍࡅ ࡓࡁ ࡌࡅࡔ ࡍࡀࡌࡉࡀࡄࡅ ࡀࡌࡅࡔ ࡀࡓࡕࡅࡏ ࡔࡍࡅࡀ ࡀࡉࡋࡉࡃࡋࡖ ࡍࡀࡌࡋࡊࡅ ࡀࡌࡔࡀࡋ ࡀࡓࡕࡅࡏ ࡔࡍࡅࡀ ࡀࡉࡋࡉࡃࡋࡖ ࡍࡀࡌࡋࡊࡅ ࡉࡀࡐࡕࡀࡔ ࡍࡌ ࡇࡌࡅࡔ ࡓࡐࡀࡊࡉࡕࡍࡉ

ࡊࡀࡋ ࡀࡉࡂࡎࡀࡖ ࡀࡓࡁࡀࡂ ࡀࡊࡉࡀࡆࡅ

ࡍࡊࡉࡀࡆ ࡀࡉࡉࡄ ࡍࡉࡉࡀࡕࡔࡉࡌ

ࡀࡕࡌࡊࡅࡅࡄ ࡀࡉࡓࡉࡁࡎ ࡊࡍࡉࡀࡄ ࡍࡌࡅ ࡍࡀࡓࡍࡃࡀࡕࡎࡏࡅ ࡍࡇࡅࡀࡂࡋ ࡀࡄࡉࡒࡓ ࡀࡉࡅࡈࡉࡔࡀࡋ ࡉࡀࡁࡀࡊࡃ ࡕࡀࡈࡄࡀࡋ ࡀࡓࡕࡅࡏ ࡔࡍࡅࡀ ࡀࡉࡋࡉࡃࡁ ࡀࡓࡍࡅ ࡀࡉࡋࡅࡉࡀࡔࡅ ࡍࡇࡅࡀࡂ ࡀࡍࡉࡀࡔࡌࡅ ࡍࡀࡅࡂ ࡍࡀࡅࡂࡁ ࡉࡀࡃࡄࡉࡁࡀ ࡀࡉࡉࡀࡕࡔࡉࡌࡅ

[277]

AC ࡍࡀࡃ :ࡋࡀࡃ 30 H ࡍࡅࡋࡕࡀࡉࡂࡎࡀࡌࡅ :ࡍࡅࡋࡕࡀࡉࡂࡎࡀࡌ | ACD ࡍࡅࡄࡉࡀࡓࡂࡉࡋ ࡋࡏ; I ࡍࡅࡄࡉࡀࡓࡂࡉࡋࡋࡏ :ࡍࡅࡄࡉࡀࡓࡂࡉࡋࡋ | ACD ࡀࡐࡉࡐࡅࡀࡔ; H ࡀࡐࡉࡐࡅࡔࡅ :ࡀࡐࡉࡐࡅࡀࡔࡅ 29

:ࡍࡇࡀࡔࡉࡋ | J ࡀࡉࡋࡊࡉࡐࡀࡖ :ࡇࡋࡊࡉࡐࡀࡖ 31 DJ ࡀࡍࡉࡅࡀࡂ :ࡍࡇࡅࡀࡂ | ACD ࡀࡍࡉࡀࡔࡌ :ࡀࡍࡉࡀࡔࡌࡅ | >GHIJ :ࡅࡄࡊࡀ | BJ ࡊࡀࡉࡆࡉࡀࡄࡅ; G ࡊࡀࡉࡆࡉࡄࡅ :ࡍࡀࡉࡆࡅࡄࡅ | ACD ࡊࡍࡀࡉࡀ :ࡍࡇࡉࡀ

ࡍࡌ ࡀࡉࡉࡀࡌࡃࡀࡒ ࡀࡉࡉࡄ ࡍࡌ :ࡀࡉࡉࡀࡌࡃࡀࡒ ࡀࡉࡉࡄ ࡍࡌ | >H :ࡍࡌ 33 >AD :ࡓࡀࡌࡀࡅ 32 B ࡇࡃࡄࡉࡁࡀ; G ࡊࡀࡃࡄࡉࡁࡀ; J ࡀࡉࡃࡄࡉࡁࡀ :ࡉࡀࡃࡄࡉࡁࡀ | D ࡍࡇࡀࡔࡉࡋ ࡋࡏ; I ࡍࡇࡀࡔࡉࡋ ࡋࡏ ࡕࡉࡃࡍࡀࡅ; H ࡕࡀࡃࡍࡀ :ࡕࡀࡃࡍࡀࡅ 35 ACD ࡊࡀࡕࡀࡅࡓࡀࡁࡌࡀࡂ :ࡊࡀࡕࡀࡅࡓࡀࡁࡀࡂ 34 B ࡀࡕࡌࡊࡅࡄ :ࡀࡕࡌࡊࡅࡅࡄ | H ࡊࡍࡀࡉࡄ :ࡊࡍࡉࡀࡄ | HJ ࡍࡌ :ࡍࡌࡅ | G ࡀࡉࡉࡀࡌࡃࡀࡒ ࡍࡀࡀࡍࡉࡉࡕ ࡀࡉࡉࡄ CJ ࡉࡀࡁࡀࡊࡕ :ࡉࡀࡁࡀࡊࡃ | J ࡀࡁࡀࡊࡕ :ࡀࡁࡀࡊࡃ 36 G ࡍࡀࡓࡍࡃࡋࡀࡕࡎࡏࡅ; J ࡕࡀࡓࡉࡍࡃࡀࡕࡎࡏࡅ :ࡍࡀࡓࡍࡃࡀࡕࡎࡏࡅ | J ࡀࡍࡉࡅࡀࡂࡋ :ࡍࡇࡅࡀࡂࡋ | H ࡀࡄࡉࡒࡓࡖ ࡀࡁࡌࡅࡒ :ࡀࡄࡉࡒࡓ | B :ࡀࡍࡉࡀࡔࡌࡅ | C ࡍࡀࡉࡆࡉࡀࡄ :ࡍࡀࡉࡆࡉࡄࡅ 38 J ࡕࡉࡈࡄࡀࡋ :ࡕࡀࡈࡄࡀࡋ | J ࡇࡋࡉࡃࡁ :ࡀࡉࡋࡉࡃࡁ | D ࡉࡀࡌࡔࡅࡓ :ࡉࡀࡌࡅࡔࡅࡓ | J ࡇࡁࡉࡓࡈ :ࡇࡁࡀࡓࡈ 37 C ࡍࡀࡉࡅࡈࡉࡔࡀࡋ :ࡀࡉࡅࡈࡉࡔࡀࡋ DHJ ࡍࡇࡀࡔࡉࡋ ࡋࡏ; I ࡍࡇࡀࡔࡉࡋࡋ ࡋࡏ :ࡍࡇࡀࡔࡉࡋࡋ | AC ࡇࡊࡋࡐࡉࡀ ࡀࡊࡉࡐࡀ; D ࡇࡊࡋࡐࡀ ࡀࡊࡉࡐࡀ; J ࡇࡊࡋࡐࡉࡀࡖ :ࡇࡋࡊࡉࡐࡀࡖ 39 GJ ࡀࡍࡉࡅࡀࡂ :ࡍࡇࡅࡀࡂ | ACD ࡀࡍࡉࡀࡔࡌ; J ࡀࡍࡉࡅࡔࡌࡅ J ࡌࡀࡃࡀ :ࡌࡀࡃࡀࡋ | H ࡉࡀࡕࡓࡉࡍࡂࡏ :ࡀࡕࡓࡉࡍࡂࡏ | C ࡔࡉࡓࡋ :ࡔࡉࡓ 42 J ࡀࡉࡓࡁ :ࡀࡉࡓࡒ | ACD ࡕࡒࡐࡉࡍࡀ; J ࡒࡐࡀࡍࡀ :ࡒࡐࡉࡍࡀ 41 >ACD; I ࡓࡀࡌࡀࡅ :ࡓࡀࡌࡀࡅ 40 AC ࡍࡇࡀࡔࡉࡋ; :ࡀࡉࡌࡋࡀࡅ | AC ࡋࡉࡕࡉࡔࡖ; D ࡋࡉࡕࡔࡖ :ࡋࡀࡕࡔࡖ | H ࡇࡋࡕࡉࡔ; J ࡋࡉࡕࡉࡔࡖ :ࡀࡋࡕࡉࡔ 44 J ࡀࡓࡀࡃࡖ :ࡀࡓࡀࡃ ࡇࡋࡊࡅࡖ | AD ࡍࡉࡓࡀࡒ; C ࡍࡅ ࡀࡉࡓࡀࡒ; GHJ ࡍࡅࡉࡓࡀࡒ :ࡍࡀࡉࡓࡀࡒ 43 :ࡀࡓࡍࡅࡁࡖ | B ࡀࡉࡁࡓࡅࡔ :ࡉࡀࡁࡓࡅࡔ 46 H ࡒࡉࡋࡎ ࡒࡉࡋࡎ :ࡒࡉࡋࡎ | ACDJ ࡀࡁࡓࡉࡄࡁ :ࡀࡁࡓࡉࡄࡁࡖ | H ࡍࡀࡉࡓࡉࡒ; J ࡍࡉࡓࡀࡒ :ࡍࡀࡉࡓࡀࡒ | A ࡃࡅࡓ :ࡃࡅࡓࡅ 45 ACJ ࡀࡌࡋࡀࡅ G ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 48 ACD ࡀࡉࡌࡖ :ࡀࡉࡌ | BH ࡀࡍࡉࡐࡀࡅࡈࡁࡖ; I ࡀࡍࡉࡐࡀࡅࡈࡁࡖ :ࡀࡍࡉࡐࡀࡅࡈࡁ 47 AC ࡍࡀࡀࡃࡒࡅࡉࡅ; B ࡍࡀࡀࡃࡒࡉࡅ :ࡍࡀࡀࡃࡒࡀࡉࡅ | GHJ ࡀࡓࡍࡅࡁ; I ࡀࡓࡍࡅࡁࡖ ࡍࡀࡌ ࡋࡊࡅ :ࡍࡀࡌࡋࡊࡅ 49 J ࡇࡑࡋࡀࡓࡕ :ࡇࡑࡋࡉࡓࡕ | I ࡀࡉࡋࡉࡃࡋࡏࡖ :ࡀࡉࡋࡉࡃࡋࡖ | >ACDH :ࡓࡅࡍࡄ ࡓࡀࡕࡀ ࡍࡌ ࡀࡊࡕࡅࡃ ࡇࡑࡋࡉࡓࡕ ࡍࡀࡌࡉࡀࡄࡅ ࡀࡌࡅࡔ ࡀࡓࡕࡅࡏ ࡔࡍࡅࡀ ࡀࡉࡋࡉࡃࡋࡖ ࡍࡀࡌࡋࡊࡅ H ࡓࡐࡀࡊࡉࡕࡍࡉࡅ :ࡓࡐࡀࡊࡉࡕࡍࡉ 50 AC ࡓࡅࡍࡄࡀ :ࡓࡅࡍࡄ | AC ࡊࡇࡅࡃ :ࡇࡊࡕࡅࡃ | GHJ ࡀࡉࡏࡑࡋ :ࡀࡉࡑࡋ | BH ࡀࡌࡀࡔࡀࡋ; IJ ࡀࡌࡅࡔࡀࡋ :ࡀࡌࡔࡀࡋ | ACD ࡀࡉࡋࡉࡃ ࡋࡏࡖ :ࡀࡉࡋࡉࡃࡋࡖ | G C ࡍࡊࡉࡀࡆࡅ; I ࡍࡊࡉࡀࡆࡅ :ࡍࡊࡉࡀࡆ | C ࡀࡉࡉࡀࡕࡔࡉࡌ :ࡍࡉࡉࡀࡕࡔࡉࡌ 51 C ࡇࡕࡅࡌࡃ :ࡇࡕࡅࡌࡃ | AC ࡓࡐࡀࡊࡀࡕࡍࡉ;

30

35

40

45

50

Translation | 335

76:29 – 76:51

You made these crippled and lame folk 30 Christ raised his eyes, and he saw me dimly,1201

so he twists his tongue,

walk upon their own feet. and he changes his appearance1202 to ask and speaks with me in different ways,1203

and he says, “Who are you, from the First Life,1204

and from those well-versed in wisdom?

Show me your mighty deeds in Jerusalem!” 35 I trampled on 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 sin against me, Excellent Ennosh.

Christ raised his eyes, he saw me dimly,

and he changes his appearance1205 to ask

so he twists his tongue,

and speaks with me in different ways,1206

40 and he says,

“If you are coming1207 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.

45 I recited about Ram and Rud,

until they departed through plague and the sword.

I recited about Shorbey and Sharhabiel,

until they departed through flame and fire.

I recited about Shem, Noah’s son,

until they departed through floods of water.

For whoever heeded and believed me,1208

a spot is set1209 at light’s place.

For whoever did not heed me,

a spot is blocked from light’s place.

50 His name will be erased from my scroll,

The triumphant Life speaks,

and his form will become dark and not shine. and the man who went here triumphs!

1201 BJ “and thus,” G “and he saw you.” GHIJ are missing “dimly.” 1202 Literally “his color.” 1203 Literally “in color after color.” 1204 “From the First Life” is repeated in G. The second instance originally read “from the Second Life,” but “Second” was understruck and replaced with “First.” 1205 Literally “his color,” and missing in GJ. 1206 Literally “in color after color.” 1207 ACD “if you have come.” 1208 The text specifies, “Excellent Ennosh” in this line and the next. 1209 J “he has set for him a spot”

| Commentary

Dedication Biblical literature as a rule does not begin with an opening dedication of this sort, the presence of which reflects the conviction in Mandaeism that the copying of sacred manuscripts is a meritorious act, both for the copyists and for those for whom they are copying the manuscript. The names mentioned differ from manuscript to manuscript, reflecting the names of family members of the specific scribe who copied it. The dedication introduces a number of terms and concepts which will recur throughout the Book of John, as indeed throughout most Mandaean literature. The supreme reality that precedes and transcends all others is known as Heyyi Rabbi (‘the Great Life’). The characterization of this divine reality as “foreign” or “alien” indicates the otherworldly character of Heyyi Rabbi, as is also asserted in many mystical traditions, from Jewish Kabbalah (the ultimate as Ein Sof, the Infinite) to the Nag Hammadi literature’s treatment of the One, the original Monad. The notion that the Supreme Being is above all works, all created things, is shared with the Abrahamic monotheist traditions. It is not surprising that Mandaeans (referred to in Arabic as Sabians, ‘Baptists’ or ‘baptizers’) were characterized along with Jews and Christians as “people of the book” who are united by belief in one God. While the literature of Mandaeism is filled with a number of emanations and entities, the existence of subordinate figures has not been judged incompatible with a claim to be monotheists in most instances, whether in Judaism, Christianity, or Islam. Indeed, Mandaeans’ affirmation of the unity of the Ultimate might be judged more purely monotheistic than Trinitarian Christianity. The closing words, “Doctrines of the Kings,” has sometimes been used as a title for this work. The kings (malki) in question are not secular rulers but rather lightworld beings, equivalent to the angels of other religious traditions.

Truth’s Questions (1–2) Chapters 1 and 2 are “question and response” dialogues between two lightworld beings, much like 55 and 61, but on the basis of grammar (the extensive use of the innovative participial present tense in lieu of the inherited prefix conjugation), the former appear to have been composed later than the latter. This genre is also known from other Mandaean scriptures, such as the Great Treasure (Right Genzā pp. 75 ff., 196, 263 according to Petermann’s edition), and is well-attested among the works of other religious traditions. In these other traditions, however, it is usually the founder of the religion who responds to his disciples. By contrast, as Lidzbarski notes, within the Mandaean literature these dialogues occur purely between lightworld beings, with humanity relegated to the status of an observer. Even so, in this dialogue, the questioner is the personified Truth (košṭā), whom Lidzbarski describes as the bond of faith that binds the Mandaean community together. As such, Truth has become the epitome of this community, and therefore asks questions on its behalf, in his reading. He stands at the entrance to the worlds, these being the worlds of light, darkness, and the mortal world, and the questions he asks concern the geography and inhabitants of these worlds. In the first chapter, the lightworld being Ptahil responds to Truth’s questions, presumably because of his role in the creation of the mortal world. The second chapter builds upon the first, but in place of Ptahil, his son Yukashar instead responds. This time, Truth’s questions are about the great conflict between the denizens of the lightworlds, which is the subject of the following section. Although Truth asks fewer of these questions, Yukashar’s responses are far more detailed, composing a short narrative. Lidzbarski suggests that the shared subject of this narrative and the following chapters contributed to its placement here when the text was finally redacted.

1 Truth Stands by the Worlds’ Entrance The figure Truth (Košṭā), with a capitalized ‘T’ to indicate that it here denotes a personification, is a lightworld being. In chapter 59, this figure is identified with Splendid Transplant (Etenṣeb Ziwā), who instigates the conflict in the heavens that unfolds in the chapters immediately following this section. The image of Truth as asking rather than answering questions is a striking one. The idea that celestial beings may ask human beings questions, especially if the latter engage in either a mystical or a posthumous ascent into the celestial realm, is widespread in ancient mystical literature. This figure is said to stand by ‘the entrance of the worlds,’ asking questions which have frequently puzzled human beings, as well as questions which presuppose specifically Mandaean beliefs and practices. The topics covered include not only the distance from the earth to the dome of the sky, but also the origins of Adam and Eve, the source of the Mandaean sacraments, and the numbers of lightworld beings or otri, here rendered as ‘excellencies’ to avoid simply conflating them with either the “angels” of Judaism and Christianity or the æons in many Gnostic systems. The Mandaic word for ‘dwelling’ used here, šəkentā, is cognate with the more familiar Hebrew verbal noun šəkînâ ‘dwelling.’ Mandaeans shared the cosmological assumptions of the ancient Near East, as reflected also in the Bible and the Qur’ān, so that the earth has a dome or ‘vault’ over it (in contrast to the firmament or rəqihā of chapter 13 and subsequent chapters). There is no need to conclude that the Mandaean view is of a single dome, and thus closer to Genesis 1 than the Qur’ān 2: 29 and 41: 12. Many ancient sources speak of the dome of the sky or the vault of heaven, but acknowledge the existence of further domes or spheres beyond that initial layer, the distance to which from the earth is under discussion here. The word mānā here functions as the name of the lightworld entity whose action gives the initial impetus to creation. One may perhaps compare the Logos in the thought of Philo of Alexandria, who at times appears to be the beginning of creation, and at others, none other than the one God. Comparing two homophones (mānā ‘intellect’ and mānā ‘vessel’), Edmondo Lupieri has suggested that the term evolves from ‘receptacle/container’

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to ‘spirit being’ and eventually ‘powerful,’ in its last meaning coming to denote the ‘light king.’1 Kurt Rudolph, on the other hand, derives the former meaning from Middle Persian mānag ‘mind.’2 There does appear to be a traceable development in the usage of the term, and since each person is also said to have a mānā which is at times their own ‘intellect’ and at times a sort of spiritual double, no translation can capture its full meaning in the original. In this chapter, the lightworld being Ptahil, the “guardian of the house” (beytā, the material world) as far as the ‘enclosure of the worlds’ (kimṣat ālmi, the lightworlds) answers Truth’s questions. His name seemingly combines the name of the Egyptian god Ptah with the -il ending that is the equivalent of the ʾēl ending on many Hebrew names, including those of angels. In the Asiet Malki, cp 105, he is identified as the son of Zahriel,3 whose name may be cognate with one of the names of the planet Venus (Syriac Zuhrā, Persian Zohreh, Arabic al-Zuharah), and bears a similar desinence. She is the daughter of Qin and the sister of Spirit, and she becomes the husband of Splendid Hibel when he visits the darkworlds. It was not he who consumated this marriage, but rather his likeness or double (dəmutā), who thereby became the father of Ptahil.4 As a consequence, Ptahil is a child of both the lightworlds and the darkworlds. He mentions his mother in his final response, as the lilith (lilitā, a kind of child-stealing demon) who dwells in the beds of pregnant women, but he neglects to disclose his relationship to her. Although she is a lilith, her role here is entirely benign: she protects the child both before it is born and afterwards.5 Many of his responses include allusions to the Genesis creation account of Adam and Eve, as well as Mandaean traditions which will be discussed when they are expounded in greater detail later in this work. These include beliefs about the world around them, such as their notion that the fetus is formed in the father, and then planted in the mother, which was widely held in the ancient world. His cosmogony invites comparison with those known from other traditions. The description of the material world as ‘the house’ (beytā) reflects a metaphor also known from Zoroastrianism and Manichæism, but the kimṣat ālmi ‘enclosure of the worlds’ with which he contrasts it has often been compared to the Gnostic pleroma. The term kimṣat is the construct state of the frequently encountered noun kimṣā. The traditional pronunciation of this noun suggests it to be a feminine noun in the absolute state belonging to the same qitel pattern as other proper names also found in the absolute state, such as Hibel, Shitel, and Tibel. This pattern, which ultimately derives from the primordial *qitlpattern, generally refers to nouns of action and result. The root k-m-ṣ seemingly relates to the act of creation in other contexts, although the semantics of this root are not easy to untangle. Hebrew q-m-ṣ ‘to draw together or close (lips, fingers, eyelids)’ and Syriac q-p-ṣ ‘to shrink, contract’ would appear to be cognates, as is the Mandaic root k-b-ṣ ‘to shrink, contract,’ from which kəbaṣyāṯā ‘bunches; cages’ derives. In this regard, ‘enclosure’ represents a tentative suggestion. The general sense of the root therefore seems to relate either to the act of contracting (into a solid form) or enclosing (perhaps through the delineation of its boundaries); Lidzbarski compares the act to that of a cosmic potter, “who squeezes the clay in his hand in order to form it.”6 As an aside, the root k-m-ṣ is as irregular as it is versatile; if it indeed derives ultimately from Aramaic *q-p-ṣ rather than Hebrew q-m-ṣ, we can explain neither the shift of the middle radical to m nor the shift of first radical to k. In Mandaic, *q regularly dissimilates to g when it is followed by another ‘emphatic’ consonant, save for a very small number of exceptions, of which this is one, in which it dissimilates to k.7 A version of the closing phrase is found at the end of most sections of the Book of John. The shorter version, “And Life is Victorious!” is frequent in the Great Treasure and the Canonical Prayerbook. Here it is added that Life speaks, as well as being victorious, reflecting the communication that is depicted in the questions and

1 See E. Lupieri, The Mandaeans: The Last Gnostics, trans. Charles Hindley (Grand Rapids, mi: Eerdmans, 2001), 38–39, 49, 176 n.3. 2 K. Rudolph, “Mandaeans iii. Interaction with Iranian Religion,” Encyclopædia Iranica, online edition, 2012, available at http: //www.iranicaonline.org/articles/Mandaeans-iii (accessed on 6 August 2017). 3 Drower, Canonical Prayerbook, 106. 4 Lidzbarski, Ginzā, 162. 5 Drower, Mandaeans, 46. 6 Lidzbarski, Johannesbuch ii, 67. 7 Nöldeke, Mandäische Grammatik, 39. Compare, for example, košṭā.

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answers, as presumably also in what follows in the remainder of the book. The Book of John characteristically adds that the victory of Life is shared with the man who “went here,” possibly referring either to the hope of ascending to the lightworlds after death, or the victory of the strange man (gabrā nokrāyā) from the lightworlds within the mortal world. The consistent use of the participial present to render the interrogative suggest that this portion of the text may belong to the later phases of the composition of the Book of John, our stage d or e.

2 Truth Stands by the Worlds’ Entrance (Cont.) Despite the seeming closure provided by the final formula at the end of the previous chapter, this next section depicts Truth as once again standing by the gateway to the transcendent realms, asking questions. The questions themselves give hints at important elements of the Mandaean worldview, and their connection not only with other streams of thought traditionally grouped under the heading of Gnosticism, but also with traditions in their Mesopotamian context such as Zoroastrianism. Many of the images used are striking, such as the depiction of a once unified praise and honor being divided and spread around, until finally being once again offered complete to “Life’s Voice,” metonomically representing the Supreme Being. To those not already familiar with the stories that are alluded to here, the names and the roles played by their bearers will appear a confusing jumble. This may be intentional, and serve the role of discouraging readers who do not already have familiarity with these figures—in other words, most non-Mandaeans. All of them will appear elsewhere throughout the Book of John, developing upon their stories, which are only briefly outlined here. The origin and meaning of some of the names is obscure. Among the clearer ones are Ruhā (Spirit), Hibel (Abel, often identified with other figures and denotes “Hibel Ziwā”—"Splendid Abel”), Yushamen (yu šāmen, possibly derived from Yāw Šāmáyin, ‘Yāw of Heaven,’ and Yukabar (yu kābar, ‘Yāw is Great’).8 Others are less clear, as for instance Abator, which is sometimes said to derive from ‘father of the otri,’ i.e. the beings rendered in this English translation as ‘excellencies’). Interestingly, Abator’s lament “I said that I would be great, who has made me small on Earth?” parallels that of Yushamen in chapter 10 and Splendid Hibel in chapter 73. In all three instances, the word Tibel (from Hebrew tēbēl ‘world’) is used as the name of Earth, in contrast to arqā in the previous chapter, which is translated ‘the earth’ to maintain the distinction. The name of Manda d’Heyyi is perhaps the most debated, since the term mandā is connected with the name “Mandaean.” This word also designates a cult hut used in the Mandaean baptismal ceremony, as an abbreviated form of bit mandā or ‘house of mandā.’ In either context, mandā must mean ‘knowledge,’ in which case Manda d’Heyyi literally means ‘Life’s Knowledge,’ and Mandaeans are then quite correctly referred to as ‘Gnostics.’ The answerer of the questions in the previous chapter was Ptahil. Here it is Yukashar, which may derive from a compound name like others mentioned (in this case, yu kāšar, ‘Yāw succeeds’). In addition to these other proper nouns, the place denoted by name Senyawis (Senyāwis) is designated in the Great Treasure as “the underworld of darkness” (arqā tetāyā da-hšukā). Lidzbarski compares the final element, -yāwis, with that of two lightworld rivers Peryāwis and Senderyāwis, although without offering a potential etymology for it. He moots a Greek or Latin origin, although Drower and Macuch (s.v.) suggest an Iranian etymology for the former, purr āb ‘full of water.’ It must be admitted that this etymology is fairly unconvincing. In chapter 68, Droplet Steady travels to the seven walls that surround Senyawis, which is evidently the highest of the darkworlds.

8 For more on this topic see e.g. D.S. Russell, Daniel (Westminster John Knox, 1981), 148.

Yushamen (3–10) The chapters that Lidzbarski grouped together under the name “Yushamen” consist of an epic drama focused upon this figure and several generations of his family. This tractate begins with a kind of titanomachy between the twenty-one sons of that being, led by Transplant (Etenṣeb, literally ‘he transplanted’), and the sons of the light king, led by Sprout (Nəbaṭ, ‘he sprouted’), the air king. In the first chapter, all of Yushamen’s first-born sons are slaughtered and he is imprisoned, setting the stage for the drama that unfolds over the following chapters. In the following chapter, he laments his fallen state to a new son, Plant (Nəṣab), who rebukes him for his pride. Yushamen acknowledges his wrongdoing, and he submits to the will of Heyyi Rabbi. His repentance is apparently short-lived. Chapter 5 is told from the perspective of his son, who narrates how he hatched another plot against Heyyi Rabbi. Heyyi Rabbi immediately perceives Yushamen’s plotting and dispatches Manda d’Heyyi to urge him to reconsider. In this, Manda d’Heyyi is unsuccessful. Yushamen returns again in chapter 7 to share the details of his rebellion with us, even though he has been warned of the consequences. The last few chapters develop upon the personal rivalry between Yushamen and Manda d’Heyyi. In chapter 8, Plant convinces the light king to release him—against the objections of Manda d’Heyyi. The light king rebukes Manda d’Heyyi, arguing that his opposition to redeeming Yushamen is due to a long-standing grudge over a woman. The entire drama is once again abstracted in chapter 9, albeit from Yushamen’s point of view. After lamenting his fallen state, he is mocked by Manda d’Heyyi. Once again, his son Plant intercedes on this behalf with the Supreme Being (here identified as the Great Life rather than the light king), and he is ultimately redeemed. The final chapter consists of a short lament from Yushamen, while he was still fallen and yearning for redemption. The use of the prefix conjugation for future indicatives in most of these chapters suggests that this tractate (to use Lidzbarski’s terminology) is one of the oldest in the book. Most of the framing formulas are the unmarked (Type A); 6 and 10 are Type B.

3 Splendor Has Come to Me in Plenty This chapter begins to expound the details of one of the stories alluded to previously, focusing on Yushamen, as will the next several chapters. Certain details, however, are simply assumed, and must be inferred from the narrative. Yushamen has been bound at the command of the light king for being an agitator. Yushamen’s son Splendid Transplant launches an attack, which marks the beginnings of a cosmic conflict between opposing forces allied with or against the supreme light king (or, in subsequent chapters, the Great Life). This weaves together two elements that are often found in Mandaean literature, sometimes with the relationship between them unresolved: the Gnostic view that a series of emanations away from the supreme creator brought about an inferior demiurge who, in a bungling and misguided effort, made the physical world; and the Zoroastrian view that there are spiritual beings whose choices lead them into conflict which ultimately encompasses the entire world as its battlefield. Apart from Yushamen and the light king, the principal figures in this drama are Splendid Transplant, who leads the 21 sons of Yushamen, his elder brother Sam (Sām, from Greek ásēmon ‘bullion’), and their adversaries among the sons of the light king, including the Air King Sprout (Nəbaṭ), and Gubran, whose name Gubrān means something like ‘the strong(est) one.’ Gubran rides into battle on the back of his steed, a scorpion (qarbā, likely from *ʿaqarbā) named Parahiel, whose name derives from a root meaning ‘to fly.’ The sons of Yushamen find themselves in Glory’s Pride (giwat eqārā, a region of the lightworlds), and Sam’s younger brother Transplant directly engages Gubran, the air king’s right-hand man, in combat. Before they begin, Gubran appeals to Transplant, asking him to seek foregiveness for his father and offering the possibility that even rebellious lightworld beings can be reconciled and return to the good. The choice Gubran offers is reminiscent of the parable of the prodigal son (Luke 15: 11–32), in which the younger son does not ask to be forgiven and accepted again as a son, but only to be accepted as a servant.

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Despite his entreaties, Transplant shoots at Gubran with his bow, starting the conflict. In the ensuing battle, all the sons of Yushamen are slaughtered by Yawar, Behram, and Yukabar. The last to die is his “precious son,” presumably Splendid Transplant, whose death knell reaches the ears of his father. Yushamen breaks free from his chains and beheads Gubran before the King recaptures him and binds him once more at the “Nether Gate,” bābā d-Sowpat. Sowpat is a feminine form of the word sowpā ‘end’ and evidently related to the adverb sowpāyā ‘netherly.’ In chapter 4, Splendid Plant directly contrasts Yushamen’s captivity at the Nether Gate with his former seat “at the head” (bə-rišā), indicating that rišā and sowpat are antonyms.9 After Yushamen is taken captive, the air king takes his son’s heads from his wife, who is identified here by her title “the Cloud” (anānā). This is a common epithet for the consorts of lightworld beings. The conclusion of this chapter notes that Yushamen will remain bound at the Nether Gate for 750 years, until the Great Life releases him. The Thousand and Twelve Questions refers to the world of ‘the pure Yushamen,’ in which he is presented in a more positive light.10 Nonetheless, this world is a penitentiary to which those go who die in a manner or state that precludes their immediate entry into the lightworlds. In this chapter, he is described as the “eighth of darkness,” placing him alongside the seven visible planets, who are the children of Spirit and Ur, despite his lightworld ancestry.

4 By My Own Authority In this short dialog, Yushamen, speaking to Plant, praises his authority over other rulers, demonstrating the overweening pride which Mandaean tradition ascribes to him. Plant rebukes him, telling Yushamen that he has no one else to blame for the damage and suffering he has caused to others and himself. In the end, he voices an attitude of repentance, accepting the sorrow that has befallen him as deserved, and submitting once again to Life. Plant’s response to Yushamen demonstrates the Mandaean penchant for wordplay, such as in line 18: Ladies were married by you,

and ladies have been taken away from you.

Here, the verb ‘married’ (etenṣeb) parallels ‘taken away’ (etenseb), the only difference being the nature of the sibilant. Suggested in this same line is the name of his son, Transplant (Etenṣeb), who was taken from him in the preceding chapter. Not all of these lines were transparent to later copyists; the copyists of manuscripts GH eliminate the pun and read this line simply as “you were taken from ladies, and ladies were taken from you.” Similarly, several lines down (23), the same copyists replace lá-rqā “they did not fix” (compare Syriac rqaʿ ‘they did not fix’) with lá-qruk “they did not call you,” eliminating the parallel with lá-mtaqqen ‘they will not correct.’ In Plant’s rebuke, one line in particular stands out for its difficulty: You know full well, Yushamen,

the word that the King heard.

When it left the mouth of the world, it stopped recounting endless wonders. This is evidently a conditional. The verb of the protasis, nāpqā ‘(she is) leaving,’ is expressed by a participle, and the verb of the apodosis, on the other hand, is a perfective, albeit of a rare sort: hasep is an archaic causative stem from the root s-w-p, meaning ‘he brought to an end.’ Nöldeke and Lidzbarski both consider this verb to be a participle from the Aramaic root x-ṣ-p ‘to be bold,’ although neither the context nor any of the manuscripts support emending the text in this manner.

9 Dakhil Shooshtary, in his Mandaic Dictionary: English Mandaic (Bloomington, IN: AuthorHouse, 2010), glosses supat as ‘basement; Earth’s bottom/anus.’ 10 E.S. Drower, The Thousand and Twelve Questions (alf trisar šuialia): a Mandaean Text (Berlin: Akademie, 1960), 163.

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5 As My Father Yushamen Plotted Once again, we return to Yushamen in his stocks, plotting against the lightworlds. Heyyi Rabbi sees all, and dispatches Manda d’Heyyi to him with warning written in a letter. Despite Yushamen’s vain and rebellious nature, Manda d’Heyyi is genuinely concerned for him, urging him to repent, and offering to dwell on earth together with him. Yushamen rebukes him, claiming that he would have struck him if he were not a messenger sent by the Life. Then Yushamen calms down, and inspired by Manda d’Heyyi’s example, surrenders himself to his fate. In lines 5: 20–21, Manda d’Heyyi recalls the words of the kings to him on high, telling him “I made Yushamen dwell on the ground,” and “I summoned Yushamen.” The first line presents a bit of a philological and theological conundrum, as Yushamen has been exiled to the Nether Gate, not necessarily to dwell on land. The word used here is arqā, which serves elsewhere as a frequent variant for aqrā ‘fortress,’ from the Greek ákra ‘citadel.’ Further evidence for this hypothesis is provided by a variant in ms G, in which the word parqsā ‘tower,’ from the Greek púrgos ‘tower,’ appears, just as it does in line 5: 29 in all the manuscripts. From the context, this word appears to refer to a place of detention rather than defense; Macuch and Drower divide it into two lemmata (parqsa 1 and parqsa 2, q.v.), deriving the first from the Greek and the second from the Akkadian paršīgu ‘turban; headdress,’ assigning it the meaning of “some form of fetter,” although their etymology remains unconvincing. The old West Semitic prefix conjugation is fully productive within this composition, although the participial present is also used (e.g. 5: 20 amernāli ‘I am telling him’).

6 On the Day the Intellect Taught Yushamen These few lines begin with Yushamen receiving instruction from Intellect (mānā). In a stark contrast from the preceding chapter, he repents to Manda d’Heyyi, praising and blessing him.

7 When I, Yushamen, Thought Paralleling the reference to his receiving instruction from Intellect, Yushamen begins this chapter engaged in thought and the search for knowledge, splendor, light, revelation, and explanations. The chapter recapitulates the earlier accounts of Yushamen’s binding, with the noteworthy exception that it is Yukashar who is the agent of his binding. Perhaps unusually, considering that Yushamen is traditionally identified with the Second Life, in this chapter he threatens to do battle with “the First Life, the Second Life, and the Life before which none came.” This may indicate that the Yushamen who speaks is the double (dəmutā) of the Second Life, for as all things have their doubles in the lightworlds, so too do the denizens of the lightworlds have their doubles in the worlds below.11

8 A Voice Came to Me in the Jordan Plant, who harshly criticized Yushamen in chapter 4, is here introduced as his son, humbly interceding on behalf of his father before the light king in the lightworld region of Glory’s Pride. This stark contrast in his role so surprised Lidzbarski that he hypothesized that these two chapters had their origins in different schools of thought regarding the character and origins of this figure.

11 For more on the concept of dəmutā, see J.J. Buckley, “A Rehabilitation of Spirit Ruha in Mandaean Religion,” History of Religions 22.1 (1982): 60–84 [81].

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The light king’s greatness and vastness is depicted by having him not immediately notice the prostrations of the messenger who brings word of his arrival at the gate from the realm of Air—that is, the realm below and outside the lightworlds. Plant proposes that Yushamen be forgiven, with Plant offering to calm his father down and see that he undergoes baptism. The light king’s delight indicates the high value that is placed on repentance in the Mandaean tradition, which is a point of contact with the emphasis on this in the teaching of John the Baptist as reported in non-Mandaean sources. The title of this chapter references the Jordan (yardənā), which is the Mandaean term for flowing baptismal waters. While the title references (and is clearly derived from) the name of the river Jordan, the Jordans in question clearly lie in the lightworlds. The reference to “your baptism in the Jordan” here presumably means that the light king instituted this baptism, rather than referring to his having undergone the ritual. This is one of the many incomparably glorious actions and attributes of the light king. Baptism—not as a single act of conversion, but as a repeated ritual, connecting the initiate with the lightworlds which are the source of flowing waters—is the centerpiece of Mandaean religious activity. The conversation between the light king and Manda d’Heyyi is interesting, with its attribution to the latter of very human motives for having animosity towards Yushamen. The light king rebukes Manda d’Heyyi, arguing that his opposition to redeeming Yushamen is due to a long-standing grudge over a “Cloud,” one of the epithets for the female lightworld beings. This is significant, not only because it indicates that Mandaean literature does not shy from anthropomorphism in depicting lightworld beings, but also because it does not view these figures as simply good or evil by some innate nature. Even the good lightworld beings are not without flaws, and the fallen ones are not without hope of redemption.

9 Whom Shall I Call, Who Would Answer Me The speaker in this chapter is initially obscure, but the phrase “How long shall I sit at the Nether Gate” suggests to the reader that it is Yushamen. This is confirmed by other phrases previously used of Yushamen, such as the reference to his fortresses being devastated and his sons “taken away through strife,” until eventually his identity is finally made explicit. The first part of the chapter is a lament, presenting the preceding drama again from Yushamen’s perspective. After Yushamen outlines the situation in which he finds himself, Manda d’Heyyi rebukes him with a proverb, presented in the gnomic present: The one who does good, finds good, and the one who does foul things, finds evil. The relative pronoun d- ‘the one who’ here appears as ṭ, reflecting an artifact of the historical phonology of Mandaic (for which, see the commentary to chapter 34), and additionally producing consonance: ṭ-ābed ṭāb, ṭāb māškā. The present tense of this utterance is immediately contrasted with the perfective in an obvious counterfactual: Had you been humble, your splendor would not have left its place. Yushamen’s response is initially harsh, in keeping with his history with Manda d’Heyyi, but he ultimately promises to make restitution, converting evil into good. The Great Life is delighted to hear this, and dispatches Plant to calm him and speak of his redemption.

10 I Said That I Would Be Great This is the final chapter in the tractate on Yushamen, and it represents another lament, or perhaps a continuation of the lament that began in the previous chapter. This lament echoes that of Abator in chapter 2 and that of Splendid Hibel in chapter 73, all three of whom descenced from the lightworlds to the darkworlds, either

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willingly (in the case of Splendid Hibel) or as a consequence of their actions (in the case of Abator and Yushamen). The reference to being ‘the eighth,’ here as in chapter 3, echoes the concept of the Ogdoad found in multiple Gnostic systems. The eighth entity is often a liminal figure—either marking the transition from the realm of the Seven planets, with the eighth layer of fixed stars serving as its boundary, or marking the transition of descending pairs of emanations as in Valentinianism.12 Either school of thought could have seen the Eighth being set down at the edge of the universe/worlds. In this chapter, Yushamen does not willingly accept his designation as the eighth. Further support for identifying this title with the Seven planets is the evident paradox in his lament, ‘they set me in bondage, called me a wanderer (radāyi).’ The word radāyā, from a root meaning ‘to flow,’ can refer both to wanderers and planets, as in the Greek word planḗtēs from which the latter derives, due to the paths they trace across the sky. Yushamen is not identified as one of the Seven planets who are depicted elsewhere as the offspring of Spirit, so therefore he is logically being identified as an eighth member of this group. Lidzbarski identifies the yearning of the fallen soul for restoration within the heights as a common theme within Mandaic literature. Because it does not fit easily into the chronological arc established by the preceding chapters of the tractate, he suggests that this portion may have been added to the end of the composition.

12 See further J.-P. Mahé, “A Reading of the Discourse on the Ogdoad and the Ennead (Nag Hammadi Codex VI.6),” in Gnosis and Hermeticism from Antiquity to Modern Times, eds. R. van den Broek and W.J. Hanegraaff (Albany: SUNY Press, 1998), 79–85.

The Good Shepherd (11–12) The following short tractate, comprising two chapters, are first person narratives related by a figure described only as a shepherd. This trope is an old one, not restricted to Mandaeism or any single one of its sister traditions from the region. In the Great Treasure, Manda d’Heyyi is explicitly compared with a good shepherd: Put your faith in Manda d’Heyyi! Like a good shepherd who keeps his sheep, he keeps away from you every spirit of decay. Like a good shepherd who leads his sheep to their fold, he sets you up and plants you before him.13 While the two chapters share a common theme, Lidzbarski acknowledges that apart from this theme and their simple juxtaposition, nothing within them suggests that they are from the same origin or were originally organized together in this manner. Mandaean legends often reflect their ecological settings, and thus the danger that threatens the flock in the first chapter is a sudden flood, causing the shepherd to seek salvation on a ship. Many dangers threaten the flocks of the second chapter of this tractate, which takes the form of a dialog between two lightworld beings, one summoning the other to serve as a shepherd, and the other responding with reluctance. It is perhaps noteworthy that this is the first section of the Book of John that concerns the mortal world and human affairs. As in chapter 1, this tractate uses ‘the house’ (beytā) as a metaphor for this world. On the basis of its language, and specifically the use of the old Semitic prefix conjugation, chapter 12 likely belongs to stage a of the Mandaic language, but chapter 11 is evidently much later. Both of its constituent chapters are framed with the basic frame, Type A.

11 I Am a Shepherd Who Loves His Sheep The incipit of this chapter immediately sets the stage by introducing the speaker as a shepherd. As Lidzbarski notes, the pattern of this incipit (“I am x, [who is] y”) is extremely frequent in Mandaic literature, and particularly in the Book of John, within which the incipits of several chapters take the same form: 34 I am Meryey, the daughter of Babylon’s kings 35 I am Meryey, a vine 36 I am a fisher, a fisher chosen among fishers! 37 I am a fisher, of the Great Life 57 I am a treasure, Life’s Treasure! 58 I am a treasure, Life’s Treasure! 59 I am a treasure, Life’s Treasure! 73 I am a white eagle, who has forgotten his ancestors This form of predication is common among Semitic literatures in general, particularly in the mouth of divine beings, and Lidzbarski therefore cautions against assuming any dependence upon a New Testament parallel,

13 Lidzbarski, Ginzā, 181, Book 5, section 2 of the right-hand volume (= 177, according to Petermann’s 1867 edition).

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such as John 10: 11 in this instance (“I am the good shepherd. The good shepherd lays down His life for the sheep”). The image of the good shepherd is familiar to readers of the New Testament, but it is very widely used, and so a direct link between this chapter and early Christian literature cannot be made on this basis alone.14 Nonetheless, there are other specific points of similarity: – Leading, caring for, and protecting sheep (John 10: 11–17) – The risk posed by predators and thieves (John 10: 1, 7, 10) – The metaphor of the sheepfold (John 10: 7–9) – An emphasis on heeding the shepherd’s voice (John 10: 4–5, 8, 14, 27) – Sheep as an allegory for a religious community (John 10: 16–17; Hebrews 13: 20; cp. Matthew 25: 32–33) – Most sheep stay close to the shepherd, but some stray (John 10: 27; 21: 16–17; cp. Matthew 18: 12; Luke 15: 3–7) Unique to the Mandaean version is the focus on water, as both a potential source of nourishment, and as a threat posed by the flooding of banks and shores. This likely reflects the environment of Mandaeans in southern Mesopotamia, which is evoked by the mention of the Euphrates at the end of the first page of the composition. As an aside, in place of the more usual form of the Mandaic name of the Euphrates (Pərāt), this chapter and others within the Book of John employ the unusual form praš, substituting a š for a t, in the manner of a pseudo-archaizing orthography, or perhaps illustrating a folk etymology from the word pərāšā ‘division.’ There are enough similarities in the details for the question of literary relationship to merit consideration, although clear evidence for direct dependence is lacking, which makes it more difficult to say anything with confidence about the direction of any possible dependence. There are places in the Book of John where the New Testament appears to be directly in view as a known entity, with the Mandaean text deliberately parodying a Christian tale.15 But there are other passages where an explanation in these terms is less satisfactory.16 Whether the Mandaean version is derivative of Christian precursors, or might ultimately derive from a common source, or might simply be an independent exploration of this common motif in ways that are so similar merely because the imagery of the shepherd lends itself to certain imagery and analogies, simply cannot be determined with certainty. On p. 43, the Good Shepherd beats the water with some sort of instrument, which he describes as a zakāytā, a virtual hapax legomenon found only here and in the tractate on the Soul Fisher in this same composition, which parallels this tractate in many respects. At first glance, on the basis of its root, it appears to mean something that ‘defeats,’ or perhaps more prosaically ‘clears rubbish.’ Alternatively, this may be an archaicizing spelling for dakāytā, with the meaning ‘the purifier,’ also attested in Samaritan Aramaic. In the final verses, the speaker laments the challenges of the current age, which he identifies as the Age of Mars, or Nireg. Lidzbarski saw in this a reference to “the warlike Arabs,” although there is no reason not to assume that the author was speaking literally. According to the Mandaean calendar, the Age of Mars lasted from 411,429 until 480,000 aad (years after the creation of Adam), which is to say until June 4, 678 ce. This provides us with a terminus ante quem for this chapter. Lidzbarski similarly saw a punning reference to Islām in the very first line of p. 45, line 52 in our edition: Blessed is the one who, in this age,

though weak, has come to his end intact (be-šlām).

Against Lidzbarski’s interpretation is the obvious objection that it would be unusual, even anachronistic, for any non-Muslim source to refer to the religion of the Muslim community as “Islam” in the first few decades of its existence. One would expect *mašləmānutā or *hāgārāyutā, both of which are admittedly unattested in Mandaic sources.

14 See further R. Bultmann, Gospel of John, 364–370; G.T. Manning, Echoes of a Prophet: The Use of Ezekiel in the Gospel of John and in Literature of the Second Temple Period (London: TandT Clark, 2004), 86–124; J. Beutler and R.T. Fortna (Eds.), The Shepherd Discourse of John 10 and Its Context (SNTSMS 67; Cambridge University Press, 1991); N. Cachia, The Image of the Good Shepherd as a Source for the Spirituality of the Ministerial Priesthood (Rome: Gregorian University Press, 1997). 15 For instance, the account of the baptism of Jesus by John. 16 Such as its depiction of the parents of John the Baptist.

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At no point does the prefix conjugation appear in this chapter, which is one of the only ones that can be dated relative to a historical date. The use of the participles hāzen ‘they see’ and dāhlān ‘they fear’ after the conjunction ədilmā ‘lest’ in a plainly counterfactual context, and the use of the participle ātyān ‘they come’ in a purpose construction, indicates that this text belongs to one of the latest stages of the Mandaic language represented by this book, perhaps even stage e.

12 An Excellency Calls from Beyond This chapter continues to explore the imagery of the shepherd. Here, however, an excellency (presumably the shepherd of chapter 11), calls for a helper to step forward and volunteer his or her services. In contrast to the Gospel of Luke’s account of the Good Shepherd, in which the shepherd rescues individual lost sheep, and the Gospel of John’s account, which emphasizes that the sheep recognizing their shepherd’s voice, in the Mandaean version, the account focuses instead upon the sheep which are lost, having merited this fate because of their worship of other gods. This chapter’s shepherd parable thus seems to respond to apostasy on the part of members of the Mandaean community. Towards the end, there is nonetheless a striking parallel to the New Testament image of the shepherd seeking and rescuing the one lost sheep. The call to be a shepherd to the sheep is reminiscent of the conversation between Jesus and Peter depicted in John 21. The shepherd’s helper is offered splendid sandals (sandəli, ultimately derived from the Greek sándalon, as in English)—that is, footwear with magical properties provided by the lightworlds. While symbolizing the ability to walk safely on harmful terrain, presumably in the interest of tending faithful sheep and rescuing lost ones, they are said to be more valuable than, and to outlast, the celestial powers that hold sway over the created world, and indeed that world itself and the elements that comprise it. Reference to sandals appears in the statement that John the Baptist is supposed to have made about the “one who is to come” in all the Gospels in the New Testament (Mark 1: 7; Matthew 3: 11; Luke 3: 16; John 1: 27). Torgny Säve-Söderbergh has drawn attention to the evident similarities between Chapter 12 and the “Mocking Litany” of the Coptic Pslams of Thomas xvii, particularly the last two lines of the latter, “Of the creation and the creator, it has been said that they shall perish and pass.” He compares this with the refrain, “All that is made and done will come to nought, but the splendid sandals are everlasting.”17 The candidates for the wayward sheep to worship include Spirit; her seven children, the planets; fire (a possible reference to Zoroastrianism); the sea; the gods of Nippur; and Christ. The first three introduced, the sun, the moon, and Mars, follow the succession of the days of the week. The lack of any apparent mention of Islam once again suggests that this reflects a pre-Islamic setting, and thus was composed prior to the rise of Islam. (In post-Islamic texts, Mars sometimes denotes Islam, but it is not clear that that is the case here, and at any rate its application to Islam might represent a late use of earlier tradition, if present). The mention of the sun and Spirit forms an inclusio. It might be possible to detect further parallels, given the importance of the moon in Nippur. There is some indication that there may have been additional changes resulting from redactional activity, which may have obscured an original more elaborate parallelism. The fourth and fifth threats are fire and muck, representing the worshipers of fire and the worshipers of the Məšihā or ‘anointed one’ (i.e. Christians), respectively. If we assume that these continue the sequence of the days of the week, then the fourth and fifth planets would be Enbu or Mercury and Bil or Jupiter. Jupiter (or Ohrmazd in Middle Persian) is identified with the god of the Zoroastrians, thus suggesting that the ‘worshipers of fire’ are to be identified with them, which is by no means an exclusively Mandaean trope. As for Christ, the Great Treasure specifically identifies him with Mercury:18 The Seven demons, the seducers, seduce all the children of Adam. The first is Shāmesh by name (the sun). The second is the Holy Spirit, Estrā (Venus), also Libat, Amamit by name. The third is Enbu (Mercury), the

17 T. Säve-Söderbergh, Studies in the Coptic-Manichaean Psalm-Book (Uppsala: Almqvist and Wiksell, 1949), 106f. 18 Lupieri, Giovanni e Gesù, 157.

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False Messiah, who belied the first praise. The fourth is Sin (the moon), by name. The fifth is Kewān (Saturn), the sixth Bil (Jupiter), the seventh Nireg (Mars).19 The identification of the followers of the Məšihā with muck likely represents yet another Mandaean word play—the Messiah is anointed with muck, not fine oils, just as his followers are baptized in turbid waters, not the flowing, living waters of the heavenly Jordan. Unexpectedly, however, these two planets are switched with respect to the figures they represent in the Great Treasure. It is not certain to whom the sixth and seventh threats refer, but the final two planets in this sequence should be Libat (Venus) and Kewān (Saturn). Death by drowning is the punishment for the worship of the seas, and the threat of “remaining behind in the fold” is the punishment for the worship of the ekorri, those of the é. ku r or ‘mountain house,’ the chief temple of Nippur. We cannot make a case for associating the seas with the planet Venus apart from the obvious Greek myth about the birth of Aphrodite, whom Philo of Byblos explicitly identifies with Astarte, the Mandaean Estrā, in the abstracts of his translation of Sanchuniathon’s Phoenician History that were preserved by Eusebius.20 One might reasonably question what possible relevance this first century ce translation, composed far to the west on the shores of the Mediterranean, might have for the present document, if we were to assume it was composed in Mesopotamia around the advent of Islam. Regarding those who worship the gods of Nippur, the patron deity of Nippur was Enlil, who supplanted his father, the sky god Anu, as chief of the divine pantheon, but it was his son Ninurta whom Mesopotamians identified with Saturn, not Enlil himself.21 In fact, Enlil was never identified with Saturn at Nippur or indeed anywhere else in Mesopotamia, but Philo also explicitly identifies his western counterpart El with the planet Saturn in his Phoenician History, furnishing us with our only parallel between Nippur and Saturn, in a Levantine context rather than a Mesopotamian one.22 That this passage can only be rendered sensible through reference to the Phoenician History is entirely consonant with Mandaean claims about their own origins. The gudebnā ‘[those] in-the-fold,’ on the other hand, are another mystery. This word doesn’t appear in Drower and Macuch, and its sole appearance seems to be within this very chapter. On the face of it, it appears to be a compound of gow ‘in’ and debnā ‘sheep-fold,’ and therefore it may represent some kind of wordplay on the threat (of “remaining in the fold”). Lidzbarski suggests translating it as a ‘fold spirit,’ which might be rendered by coining a portmanteau word, foldergeist, from ‘fold’ and ‘poltergeist.’ In all likelihood, “those in the fold” are the stars, or more specifically the twelve signs of the Zodiac. While this expression is unparalleled within Mandaic literature, the heavens are figuratively described as their “corral” or “fold” (Sumerian t ù r , Akkadian tarbaṣu) in the Enūma Anu Enlil astrological series.23 The excellency’s response adds an eighth threat: agambi gudebnā ‘beside in-the-fold,’ who is the Holy Spirit (Ruhā d-Qodšā), the mother of all the aforementioned threats. In his analysis, Lidzbarski identifies some sections which are extraneous to the sequence, and appear to be glosses that were later interpolated into the text (we have placed these glosses between {brackets} in the translation). This “corruption” might also explain why the fourth and fifth threats are switched, at least from the perspective of the planets, and together with the rhythmic and repetitive nature of the composition, it leads us to suspect that this text may have been transmitted orally prior to being committed to writing.

19 P. 27 of the right-hand volume, according to Petermann’s 1867 edition, or Book 1, section 192 according to Lidzbarski’s 1925 edition. 20 Eusebius, Praeparatio evangelia, 1.10.32. 21 See, for example, S. Parpola, Letters from Assyrian Scholars to the Kings Esarhaddon and Ashurbanipal II (Winona Lake, in: Eisenbrauns, 2007), 343, fn. 636. 22 Eusebius, Praeparatio evangelia, 1.10.33, 44. 23 W. Horowitz, Mesopotamian Cosmic Geography (Winona Lake, in: Eisenbrauns, 1998), 255.

The Creation (13 and 60) This chapter, a “question and response” chapter similar to the first two chapters, appears twice within the Book of John; chapter 13 is identical to chapter 60. Lidzbarski argues that it appropriately belongs in the latter position, as both chapters 13 and 60 share with chapter 61 the use of the formula, “Who will come, and who will tell me?” to introduce a series of questions and answers, in both cases concerning the mortal world. It will therefore be addressed in fuller detail under the entry for chapter 60.

13 To You I Am Speaking and Teaching The “good” who ask questions of one another are faithful Mandaeans. The imagery of light and darkness, of the chosen living in the midst of the world, of love, and forgiveness of sins and trespasses, all represent points at which similarities may be highlighted between this passage and other religious literature, including the Johannine texts in the New Testament and the Dead Sea Scrolls, as well as other traditions defined as Gnostic. The temptation to exaggerate similarities or differences, and to jump to quick conclusions about dependence, must be resisted, as many of these concepts and motifs are widely attested in religions that show no evidence of having derived them from one another. The discussions and arguments soon raise the question of “whether it was one king or two.” This turns out to be a question about the ultimate origins—whether there was one supreme good, or two supreme opposing forces. The answer is not unambiguous, since it says that “there were two kings” but then also that “two principles were created.” One might just as easily compare this to God’s creation of two spirits, of good and evil, within in the Dead Sea Scrolls, as to debates within Zoroastrian thought.24 As the story of the two kings unfolds, it becomes clear that neither is the ultimate origin or supreme being. A striking contrast is made between the “king of this world,” also described as the king of these ages, who chooses weapons and war, and the “king of the worlds beyond,” who chooses instruction, learning, and questioning. The former’s title finds obvious analogues in “the prince of this world” (ho árkhon toû kósmou toútou) of the Gospel according to John (12: 31, 14: 30, 16: 11) and in Bəlyar malak ʿabiyy nəguś za-ʿālam zəntu ‘Beliar, the great ruler, king of this world,’ of the Ascension of Isaiah (4: 2).25 What might at first seem like a question about what brought the firmament (rəqihā, from Hebrew rāqîaʿ ‘expanse,’ a particularly widespread Hebraism throughout Aramaic), the earth (here the generic arqā and not the usual name Tibel), and the stars into being, turns out to be a question about the state of the soul in the period before the mortal world came to exist. The answer is given that the soul knew an idyllic existence, but after the war between good and evil broke out, the soul (also described as the “pure mind”) was cast into the mortal body, a development which is compared to the ruining of flowing water by casting it into stagnant water, the mixing of a refreshing breeze with a destructive wind, and the mixing of useful fire with an out of control one. Prior to its entrapment, the soul exists in a state of perfection, crowned by wreaths of air, and endowed with pleated locks, a mouth of pure perfection, and eyes that are beams of light (pasemki d-enhurā). The etymology of pasemkā is not obvious, but it could derive via prenasalization from an unattested form *paseggā, which resembles Sumerian p a ₅ s ig ₃ ga ‘(small) canal’ (= Akkadian pasiqqû). In this meaning, it invites comparison with the phrase owgi d-enhurā, seemingly “furrows of light,” unless owgi derives from Greek augḗ ‘ray, beam.’ The depiction of the soul entrapped in matter, and an instructor from the divine realm coming to teach Adam and save him from the world, is found in the Nag Hammadi corpus as well as here. Also worth comparing to the present chapter are traditions about the repentance of Adam, such as in the Life of Adam and Eve.26

24 1qs 3: 17–26; R.C. Zaehner, Zurvan: A Zoroastrian Dilemma (New York: Biblo and Tannen Publishers, 1955). 25 R.H. Charles (Ed.), The Ascension of Isaiah, Translated from the Ethiopic Version, which, together with the New Greek Fragment, the Latin Versions and the Latin Translation of the Slavonic, is here Published in Full (London: A. and C. Black 1900), 83–139. 26 Chapters vi–vii, in W. Meyer, “Vita Adae et Evae,” Abhandlungen der königlichen Bayerischen Akademie der Wissenschaften, Philosophisch-philologische Klasse 14.3 (1878): 185–250.

Truth’s Shem (14–17) These four chapters continue the theme of a dialogue between two or more figures. Much like Meryey, who receives similar instructions in Chapter 34, Noah’s son Shem receives teachings from his double in the land called Truth (for which, see the commentary to Chapter 49). These doubles are unlike their counterparts here in that they are entirely without flaw, and thus they rise directly up to the lightworlds when these counterparts die, without passing through the heavenly penitentiaries.27 While all four chapters are initially framed as a discussion between Shem and his double, within the body of the chapter we find the mortal Shem engaging first a messenger from the lightworlds and subsequently beings from the darkworlds, such as Nemrus and her children. Outside of these four chapters, Noah’s son Shem appears frequently in the Book of John (chapters 19, 25, 76), as well as elsewhere in Mandaean scriptures, including gr 1: 186; 2: 121, 18, and cp 71 (which is specifically attributed to him). The number of references to him gives some indication of the regard in which he is held among Mandaeans. Among these, his two brothers are found only in gr 2: 121, in which all three are charged with repopulating the world. In all other contexts, Shem stands alone. Based on the use of the prefix conjugation for future indicatives, this section likely belongs to the oldest stratum of literature in the Book of John.

14 Truth’s Shem Begins Teaching In the first chapter of this section, Shem raises the concerns that must occupy the thoughts of every faithful Mandaean: What is the fate of the soul after death, and how is the path she must take? If the main goal of the believer is to enable his soul to rise to the lightworlds, then why bother taking a wife, establishing a dowry (porānā, ultimately from Greek phernḗ), and having children, who cannot possibly help in this endeavor? In response to these questions, a helpful messenger (šəlihā nāṣbā, lit. a ‘planting envoy’) comes to reassure him that his actions in this world are meritorious. The image of the ferry-crossing into the underworld is probably best known from Greek mythology, although Säve-Söderbergh connects the motif of the different fates awaiting the “empty one” and the “laden one” at the toll house with the Coptic Pslams of Thomas xii: “That which is all laden, it arrives; / that which is empty is left behind. / Woe to the empty one that comes / empty to the place of the customs.”28 The body to be crossed, here translated as “Ocean,” is yāmā rabbā d-sup, literally ‘the Great Sea of Reeds,’ with a possible nod in the direction of the body of water that the Israelites crossed in the biblical Exodus. In either language, the term refers to a physical body of water, which comprises not only the Red Sea, but also the Gulf and the Indian Ocean that connects the two, corresponding therefore to the Erythræan Sea of Greco-Roman times. In Mandaic, this same name can also mean “the Great Sea of the End,” by which process the same body of water becomes a mythological symbol, representing here the divide between our world and the afterlife. This similarly recalls the Homeric conception of the habitable earth, a flat plane surrounded on all sides by the world-girding Ocean Stream, which Odysseus similarly has to traverse in order to arrive at the realm of the dead.29 Even so, this chapter illustrates well a difference between Mandaeans and other mystical and Gnostic movements which took a more negative view of the natural world and procreation.30 Although Shem is concerned about having married and having established a family, his double in Truth speaks of the role of wives in bringing the elements of the natural world into being. Additionally, even though the sun is identified with Adunay in chapter 54 and presented as a malevolent force, here the lights that shine in this mortal world, as also that world itself, are also viewed positively. His double also mentions the role of children in offering the necessary Mandaean rites after one’s death to assist one in one’s posthumous journey to the lightworlds. Shem 27 28 29 30

N. Siouffi, Études sur la religion des Soubbas ou Sabéens (Paris: Imprimerie nationale, 1880), 1. Säve-Söderbergh, Studies, 144. Odyssey xi, 639f. cf. Yamauchi 2004.

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then expresses concern that his children will depart from the correct moral and religious life. The lightworld visitor insists that it is not Shem’s role to judge. Shem is invited to ascend to the lightworlds, which (in keeping with the positive view of the sun in this chapter) are described as a realm where the sun never sets.

15 Truth’s Shem Begins Teaching (Cont.) Truth’s Shem laments the present age as defective, and dominated by the seven planets and the twelve signs of the Zodiac, whom he simply calls “the Seven and the Twelve.” As he laments, their mother, elsewhere identified as Spirit, plots against him. In this chapter and occasionally within the Great Treasure, this figure is named Nemrus or Namrus instead.31 The latter, which is the more usual form of her name, appears elsewhere in this same text, in chapter 41, lns. 9 and 12. Although its referent is fairly transparent, this name is of an unknown and possibly unknowable etymology. On the basis of a superficial resemblance, Wilhelm Brandt suggests that it may be from Persian nimruz ‘mid-day,’ or possibly Hebrew Nimrôd, whom he identifies with the Greek Nebrṓd from the Byzantine formula of abjuration for converts from Manichaeism.32 Franz Cumont and William Jackson further connect Brandt’s Nimrod-Namrus with Namrāēl or Nabrāēl, the consort of the demiurge and mother of Adam and Eve, according to Theodore bar Konay’s account of the Manichaean cosmology in his Liber Scholiorum,33 a suggestion which Lidzbarski rejects as scarcely credible,34 but which Kurt Rudolph endorses.35 Giuseppe Furlani36 identifies Nemrus with the Mandaic word nimusā ‘the Law,’ which seemingly renders the word “spirit” in three passages in the Great Treasure, in place of the expected ruhā.37 He is at a loss to derive the former from the latter, and appeals to contamination from the word nemrā ‘panther,’ which Rudolph in turn finds far too complicated.38 Similarly, Lupieri proposes that the name is a deformation of Syriac nāmōsā, ultimately from Greek nómos ‘the Law,’39 which is also the etymon of Mandaic nimusā, albeit reflecting some source other than Syriac, and possibly a Western Aramaic one.40 It must be admitted that no single one of these proposals is more convincing than the others, because the process by which Nemrus is derived from each of the proposed etyma is speculative and unclear, although Furlani’s proposal is distinguished by his use of parallels from within the Mandaic text rather than other traditions. Whatever the origin of her name, Nemrus’s plot is clear: she commands her sons to seduce and distract him from his religious obligations, so that he might be lost to the lightworlds, by means of various snares and enticements, including music. Although it is unclear whether the term belur refers to the jewel (cf. Greek bḗrullos ‘beryl’) or some kind of musical instrument, it seemingly produces music to distract from rather than contribute to worship. The maṭarātā or ‘penitentiaries’ are the domains of the Seven planets, intermediaries between our world and the lightworlds, in which departed Mandaeans are detained until they become purged

31 This same figure appears, inter alia, on p. 114, ln. 16 and p. 329, ln. 19 of the right-hand volume, according to Petermann’s 1867 edition, or Book 3, p. 127, ln. 8 and Book 15, section 11, p. 340, lns. 11–12, according to Lidzbarski’s 1925 edition, where she is identified as “the mother of the world.” 32 W. Brandt, Die mandäische Religion: ihre Entwickelung und geschichtliche Bedeutung (Leipzig: J.C. Hinrichs, 1889), 183, fn. 4. 33 F.V.M. Cumont, Recherches sur le Manichéisme: I. La cosmogonie Manichéenne d’après Théodore bar Khôni (Brussels: H. Lamertin, 1908), 42, fn. 3 and 160, fn. 79; A.V.W. Jackson, Researches in Manichaeism (New York: Columbia University Press, 1932), 249, fn. 118. 34 Lidzbarski, Johannesbuch ii, 62, fn. 3. 35 K. Rudolph, Die Mandäer. 1. Prolegomena: Das Mandäerproblem (Vandenhoeck and Ruprecht, 1960), 184, fn. 5. 36 G. Furlani, “Nimusa, Nimrus e Namrus negli scritti de Mandei,” Rendiconti dell’accademia nazionale dei Lincei 6 (1951), 519–31. 37 These three passages are found on p. 243, ln. 2, p. 245, ln. 15, and p. 247, ln. 24 of the right-hand volume, according to Petermann’s 1867 edition, or Book 10, p. 244, ln. 6, p. 246, ln. 3, and p. 248, ln. 10, according to Lidzbarski’s 1925 edition. 38 Rudolph, ibid. 39 E. Lupieri “The Mandaeans and the Myth of their Origins,” in Und das Leben ist siegreich! And Life is Victorious. Mandäische und samaritanische Literatur/Mandaean and Samaritan Literatures, ed. R. Voigt (Wiesbaden: Harrassowitz, 2008), 127–174 [131, fn. 24]. The fact that this philological discussion has thus far been conducted almost exclusively via the medium of footnotes should indicate the degree of certainty that all of these figures have accorded the conclusions that have emerged from it. 40 Furlani, “Nimusa,” 520.

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of their sins and capable of transcending to the lightworlds. The term literally means a place of guarding or watching. Säve-Söderbergh compares the enumeration of the senses in this chapter to the Coptic Pslams of Thomas xviii as well as other Manichaean texts such as the Kephalaia of the Teacher, a Coptic collection of the teachings of Mani, and the Khəwāstwanīft, a handbook of formulae for the confession of sins, which is preserved in Sogdian and Uighur recensions.41

16 Truth’s Shem Begins Teaching (Cont.) At the beginning of this chapter, the speaker is identified not only as “Truth’s Shem” but also as “Shem in Truth,” (Šem bə-Košṭā) indicating that the ideal Shem is indeed speaking from the land of Truth to the mortal Shem, son of Noah. This chapter continues the theme in the last chapter of malevolent celestial forces seeking to lead Shem astray and thus keep him trapped in the material realm. The list of possible snares and distractions serves as a warning for Mandaeans who read and hear it, and Shem’s rejection of them as model for believers to follow.

17 Truth’s Shem Begins Teaching (Cont.) In the final chapter of this section, Shem son of Noah disavows his connection with the mortal world (here described once again as ‘the House’) and relates how he has been tormented by the Seven. In the midst of despair and doubt, a helpful messenger once again arrives from the lightworlds to reassure him that he has not been forgotten, and that he will not always be imprisoned. The overall message of this chapter is that, even though the faithful one may lose heart in the midst of trials, their salvation does not depend only on their own efforts, but on being rescued by representatives of the lightworlds. Interestingly, the Seven ridicule Shem as a ‘strange man’ (gabrā nokrāyā), a term usually reserved for the savior spirit from the lightworlds, Splendid Hibel. In his introduction to this section, Lidzbarski suggests that Hibel and Shem may have been identified, especially considering that both figures enter into the mortal world to instruct the Mandaean community by their example and confront darkworld beings.42

41 Säve-Söderbergh, Studies, 98–101. 42 Lidzbarski, Johannesbuch ii, 58.

John-Johannes (18–33) The section with which this chapter begins is the largest in the entire volume. It focuses on John the Baptist, and it is this material which gives the book its name. Throughout the book as a whole, John is referred to using both the Arabic and Aramaic forms of his name, here rendered as John (Yaḥyā) and Johannes (Yuhānā). This indicates that, on the one hand, the current form of this material antedates the rise of Islam and the spread of Arabic to Mesopotamia, while on the other hand, some traditions about John, or at the very least interest in him, were clearly part of Mandaeism in an earlier period.43 The use of both Johannes, John, and the combined double name Yaḥyā-Yuhānā ‘John-Johannes,’ can also be found in other Mandaean literature, such as the Great Treasure. In 18 and 26, however, this same figure appears exclusively under the older name, Yuhānā. It must be admitted that most scholars who have written about Mandaean claims to the figure of John have expressed extreme skepticism if not outright dismissal. The most elaborate rejection of these claims is undoubtedly that of Svend Pallis, which he completed in 1919 as his doctoral dissertation, Mandaeiske Studier, and which he published seven years later in an English language edition under the title Mandaean Studies, ensuring that it would reach a larger audience than it had in his native Danish. In this work, Pallis argues that aspects of the Mandaean religion that appear at first glance to be central to their faith, such as the figure of John the Baptist and the river Jordan, are actually adventitious accretions, and he attributes these accretions to the post-Islamic period on the basis of occasional references to Islam and its institutions.44 For his contemporaries, Pallis’s Mandaean Studies served not only as the first word but also the last on the authenticity of these claims, and it continues to be approvingly cited by many scholars up to the present date. One of Pallis’s conclusions regarding the authenticity of Mandaean claims is that they “had no direct communication whatever” with Jews, and therefore any evidence of such contact must therefore have been mediated by Christians or Muslims: To me these passages have only one meaning: the Mandaeans have made no distinction between Jews and Christians, or rather: when they speak of iAhuṭAi̯iA ̯ [yahuṭāyi] in their oldest writings after their connection with Christianity they always think of the Christians and call them by this name. This identification of Jews with Christians easily suggested itself to the Mandaeans who, as proved by the preceding investigation, had no direct communication whatever with the Jews.45 In constructing this polemic, Pallis neglected the previous five decades of scholarship on Mandaeans, and most particularly the evidence of the Aramaic incantation texts that had been published during this period. During his second expedition to Iraq, the British Assyriologist A.H. Layard discovered a set of bowls at Tell Amran ibn Ali bearing inscriptions in what he describes as “Hebrew,” “Syriac,” and “Sabaean or Mendean” letters, namely those of the Jewish, Christian, and Mandaean communities. He donated these bowls to the British Museum, where they were edited by Thomas Ellis and published in Discoveries in the Ruins of Nineveh and Babylon.46 The very first of these texts—indeed the first incantation bowl ever to be published—consists of a bill of divorce, composed in the Square or Jewish script, and employing the Aramaic phrase šəquli giṭṭek ‘take your [bill of] divorce!’ Ellis explicitly compares this particular geṭ to the practice of issuing gîṭṭîn sanctioned within the Talmud. This was the first of many publications on the incantations to follow. In addition to Henri Pognon’s Inscriptions mandaïtes,47 Lidzbarski had also published a Mandaic incantation bowl in his Ephemeris für

43 On this point, see also J. Ernst, Johannes der Täufer: Interpretation, Geschichte, Wirkungsgeschichte (Berlin: Walter de Gruyter, 1989), 382, who in turn cites V. Schou-Pedersen, “Überlieferungen über Johannes den Täufer,” reprinted in G. Widengren (Ed.), Der Mandäismus (Darmstadt: Wissenschaftliche Buchgesellschaft, 1982), 206–226. 44 S.A.F.D. Pallis, Mandaean Studies: A Comparative Enquiry into Mandaeism and Mandaean Writings and Babylonian and Persian Religions, Judaism and Gnosticism with Linguistic and Bibliographical Notes and References, Revised Edition (London: H. Milford, 1926), 118. 45 Ibid., 141. 46 A.H. Layard, Discoveries in the Ruins of Nineveh and Babylon (New York: Harper and Brothers, 1853), 434–448. 47 H. Pognon, Inscriptions mandaïtes des coupes de Khouabir (Paris: Imprimerie nationale, 1898).

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semitische Epigraphik, reproducing the very same divorce formula, and likewise employing the same phrase, šəquli giṭṭek.48 This text is almost certainly calqued upon a Jewish model, as Mandaeans have no institutions for recognizing divorce. The University of Pennsylvania’s excavations from 1881 to 1900 within the Parthian-era “Villa with a Court of Columns” complex at Nippur yielded a trove of incantation texts, all associated with residential areas, and composed in the characteristic scripts of these three communities.49 The earliest finds were published by James A. Montgomery, who established a schema for comparing several of these texts, including all the versions of the divorce formula then known, by placing each in a parallel column to economize space and highlight the correspondences between them.50 Once Aramaic Incantation Texts from Nippur had been published, thirteen years before the publication of Mandaean Studies, it could no longer be denied that these communities had not only lived side by side, but also shared elements of a common culture, at least in terms of their magical practices. The most recent corpus of incantation texts to be published not only reaffirms the cultural and physical proximity of these three communities, but also proves that they even engaged one another as clients. Some of the same clients appear and reappear in bowls written in different scripts.51 Apart from the incantation texts, some of the Mandaean literary texts, such as the Harrān Goweytā also attest to the long coexistence of Mandaeans and Jews in places such as Baghdad and Pumbedita, site of the famous Jewish Academy during the era of the Amoraim and Geonim.52 While this last text was not available to Pallis, he does include Pognon in his bibliography, suggesting that he was not completely unaware of the growing body of scholarship on the bowls. Despite his failure to account for this evidence, Pallis’ claims regarding Mandaean and Jewish relations were enthusiastically adopted by most of his contemporaries, among them F.C. Burkitt, who effuses, Dr Pallis’s chapter on Judaism in Mandaean writings (pp. 115–150) seems to me decisive, one of the most important in the book […] I even venture to suggest that Dr Pallis does not go far enough, and that a closer examination of the vocabulary of the Syriac Bible (the Peshitta) shews that the Mandaeans got their ideas about these things from scriptures of the Syriac Christians, i.e. from the Bible as current in Mesopotamia and not as current in the Mediterranean lands.53 If Pallis did not consider the testimony of the incantation texts, the same cannot be said for Hans Lietzmann, who argues that neither the few texts that had thus far been published nor the Mandaean liturgy reference John the Baptist. On the basis of this argument, a classic argumentum ex silentio, he concludes that any reference to the Baptist must necessarily be the product of Christian influence during what he calls “the Byzantine-Arab period.”54 While the personal name John (in the form Yuhānān, reflecting the Hebrew etymon Yôḥānān), is attested several times among the clients of the Mandaic incantations55 it is nonetheless technically true that the Baptist himself is absent from this rather limited corpus. Then again, it is also true that any evidence of the Christian influence that Lietzmann alleges is similarly lacking from the same corpus.56 Additionally, it is worth

48 M. Lidzbarski, Ephemeris für semitische Epigraphik, vol. 1 (Giessen: Töpelmann, 1902), 105. 49 E.C.D. Hunter, “Two Mandaic Incantation Bowls from Nippur,” Baghdader Mitteilungen 25 (1994): 605–618. 50 J.A. Montgomery, Aramaic Incantation Texts from Nippur (Philadelphia: University of Pennsylvania Museum, 1913), 167–173. 51 S. Shaked, J.N. Ford, and S. Bhayro, Jewish Babylonian Aramaic Bowls, vol. 1 (Leiden and Boston: E.J. Brill, 2013), 90. 52 E.S. Drower, The Haran Gawaita and the Baptism of Hibil-Ziwa (Città del Vaticano: Biblioteca Apostolica Vaticana, 1953). 53 F.C. Burkitt, “The Mandaeans,” The Journal of Theological Studies (April 1928), 225–237 [228]. 54 H. Lietzmann, “Ein Beitrag zur Mandäerfrage,” Sitzungsberichte der Heidelberger Akademie der Wissenschaften, PhilosophischHistorische Klasse (1930/31), 596–608 [601]. 55 J.B. Segal, Catalogue of the Aramaic and Mandaic Incantation Bowls in the British Museum (London: British Museum Press, 2000), 097m and 099m. 56 E.M. Yamauchi, Mandaic Incantation Texts (New Haven, ct: American Oriental Society, 1967), 64.

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noting that John the Baptist is likewise completely absent from the corpus of Syriac incantation bowls, and Jesus very nearly so.57 As far as Lietzmann’s argument that John the Baptist is “completely absent” from the liturgy, which he characterizes as “particularly serious,” it reveals the perils inherent in the argumentum ex silentio. Lietzmann, who could not read Mandaic and had no direct connection to the Mandaean community, was dependent upon secondary sources created by those who could read Mandaic, such as Lidzbarski, and those who were directly engaged with Mandaeans, such as Siouffi and Petermann. Lidzbarski’s 1920 translation of the “Mandaic Liturgy” omitted many of the most common Mandaic prayers, which were subsequently published in Drowers’ 1959 edition of the Canonical Prayerbook. John the Baptist does indeed appear in the Asiet Malki or ‘Salutation of the Kings’ (cp 105), which is one of the “devotionals” or rahmi that Mandaeans recite on a daily basis and which they also employ especially for baptisms and ritual meals. He is also honored in the great commemoration prayer for the living and the dead, the Abāhātan Qadmāyi or ‘Our Forefathers’ (cp 170), and the Butā dŠeltā d-Yaḥyā ‘The Prayer of John’s Petition’ (cp 410) bears his name. The “Salutation of the Kings” had already been published nearly three decades earlier by de Morgan, in whose collection of liturgical texts it appears at the very beginning.58 The name of John the Baptist (Yaḥyā Yuhānā) unambiguously appears at the beginning of the third line on p. 9 of that collection (asutā u-zakutā nehwilak Malkā / Yaḥyā Yuhānā ‘May you have healing and victory, o King / John-Johannes’). Had Lietzmann been able to read Mandaic, and had he been reasonably familiar with the previous scholarship on Mandaeans (to which de Morgan’s contribution is undeniably one of the most significant), he might have avoided advancing such an ultimately indefensible position. Nonetheless, this anti-Mandaean polemic continues to influence most discussions of Mandaean origins, either directly or indirectly.59 As an example of the former, Karen King finds Lietzmann’s arguments “simple” and “cogent,” although she generously grants that there exist some “notable difficulties” with his thesis.60 Edmondo Lupieri, one of the few scholars writing on this topic who does not cite Lietzmann, nonetheless notes that John has never acquired the significance of Adam or Seth in Mandaean scripture, and on this basis intuits that John must have grown in significance primarily in response to conflict with Christian missionaries during the Sasanian era and with Muslims in post-Sasanian times, which is to say during the same time frame as Lietzmann’s “Byzantine-Arab period.” His argument therefore echoes Lietzmann’s, particularly in attributing “something of an adventitious or secondary character” to John, even though he ultimately concludes that the figure of John was “present in Mandaeanism right from the beginning.”61 Even before the publication of Mandaean Studies, Lidzbarski had anticipated in his Johannesbuch a few objections to these claims of dependence on Christian and Islamic sources. Most notably, none of the sections concerning John in the Great Treasure or the Book of John borrow directly from one of these traditions, and differ from both of them in some of their most critical respects. On the one hand, the Mandaean account shares several important elements with the biblical account against the Qur’ānic account, such as the names of both of John’s parents, the detail of their advanced ages, the divine origins of his name, his baptism of Jesus, and the

57 The most recent corpus of these texts is that of M. Moriggi, A Corpus of Syriac Incantation Bowls (Leiden and Boston: E.J. Brill, 2014). Not only does it lack any mention of John the Baptist, but the proper noun “Jesus” occurs only once in one text from Nippur (Bowl 6: 2). The common noun “Christ” (mšiḥā) only once at the end of another text (Bowl 27: 6). If it were not for these two bowls, then there would be no reference to Jesus whatever within the entire corpus of Syriac incantation bowls. 58 J.-J. de Morgan, Mission scientifique en Perse par J. de Morgan, Tome V, etudes linguistiques, deuxieme partie: Textes Mandaïtes, ed. E. Leroux (Paris: Imprimerie nationale, 1904), 3–9. 59 See for example Ernst, Johannes der Täufer, 380; M. Hengel, “Die Ursprünge der Gnosis und das Urchristentum,” in G. Feine, J. Âdna and O. Hofius (Eds.), Schriftauslegung-Evangelium-Kirche (Göttingen: Vandenhoeck and Ruprecht, 1997), 190–223 [205], E.M. Yamauchi, “Elchasaites, Manichaeans, and Mandaeans in the Light of the Cologne Mani Codex,” in G.A. Carnagey, G.Carnagey, and K.N. Schoville (Eds.), Beyond the Jordan: Studies in Honor of W. Harold Mare (Eugene, or: Wipf and Stock), 49–75 [56], and most recently A. Hultgård, “The Mandean Water Ritual in Late Antiquity,” in D. Hellholm, T. Vegge, Ø. Norderval, and C. Hellholm (Eds.), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (Berlin: Walter de Gruyter, 2011), 69–95 [93]. 60 K.L. King, What is Gnosticism? (Cambridge: Belknap, 2003), 138–139. 61 Lupieri, Mandaeans, 165. See also Giovanni e Gesù, 173, 182, and “Origines du christianisme,” Annuaire de l’École pratique des hautes études, Sciences religieuses, Sciences religieuses 123 (2014–2015) 199–204 [203].

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Holy Spirit’s appearance in the form of a dove. None of these appear in the Qur’ānic account. On the other hand, it shares with the Qur’ān absolutely no familiarity with the biblical legend of John’s death, recounted in Mark 6: 16–29, Matthew 14: 1–12, and in a much-abbreviated form in Luke 9: 9.62 Significantly, the biblical motif of Zechariah becoming dumb-struck and unable to communicate save by signs (Luke 1: 22), which the Qur’ān recounts twice as a miracle (3: 41; 19: 10) is also completely absent form the Mandaean account. Furthermore, the story of John’s childhood and his miraculous deliverance to Mount Parwān in chapter 32 finds no immediately obvious parallels in Muslim tradition, although aspects of it are reflected in apocryphal sources such as the Protoevangelium of James. For these reasons, we cannot completely discount that this material represents a separate tradition concerning the figure of John, independent of the normative Christian and Islamic traditions, and not derivative from them. Most of the chapters (14 out of the 16) are framed with the formula “John teaches in the night, Johannes in the evenings of the night,” or some variation upon it. Lidzbarski argues that this formula originally only framed those chapters that contain the teachings of John, but they were subsequently extended to the rest of the text. A notable exception is the fragmentary Chapter 26, which has the Type B.2 frame, and only refers to John using the older form Yuhānā. This opens the possibility that it was the oldest of the chapters containing John material, and it was subsequently redacted into this tractate with chapters of diverse ages. Chapter 28 reproduces text verbatim from 67, which also appears in the Right Genzā as section 16.2 (pp. 364, ln. 21 to 365, ln. 14 according to Petermann’s edition), again suggesting that this tractate unites material from different sources.63 Chapters 18, 22, and 27 seemingly do contain references to Muslims and Muslim institutions (such as the possible reference to the Dome of the Rock) which suggest that they may have been composed, or at least redacted, after the advent of Islam.64 Lidzbarski claims that 32 should immediately follow 18, the two having been split through the “encapsulation” (Einschachtelung) of the other John chapters within them. The grammar of 18 and 22 suggests that they are both late compositions, relative to the other chapters containing John materials, but 21, 24, 26, 32, and 33 all employ the prefix conjugation with an indicative meaning, assigning them to the earliest stratum of Mandaic literature.

18 A Child was Transplanted from on High 18.1 Content Chapter 18 and chapter 32 of the Book of John both focus on the parents of John the Baptist, Zechariah and Elizabeth (or, using the forms given to them in the narrative, Zakriyā and Enešbey).65 Indeed, the two, when taken together, offer a single continuous narrative, with only the slightest hint of interruption. Whether this indicates displacement of pages at some point in the transmission of the book, an intentional attempt at an inclusio, insertion of the intervening and subsequent chapters, or something else, requires further study. As it stands, the order remains puzzling. The child in question is clearly John, and the verb ‘he was transplanted’ (etenṣeb, also the name of the son of Yushamen) is synonymous with his creation. Chapter 18 has an unclear relationship to infancy stories in the Christian tradition, including the depiction of John the Baptist’s parents in the Gospel of Luke, but also other works such as the Infancy Gospel of James. The main characters are recognizable as Zechariah and Elizabeth, who are to become the parents of John the Baptist, as also in the Gospel of Luke. The details about them, and

62 E. Lupieri, “Friar Ignatius of Jesus (Carlo Leonelli) and the First ‘Scholarly’ Book on Mandaeanism (1651)” in ARAM Periodical 16 (2004), 25–46 [37] discusses the puzzling character of some Mandaean traditions about John’s death in greater detail, as does E. Lupieri, Giovanni Battista fra storia e leggenda (Brescia: Paideia, 1988), 231–243. 63 See Lupieri, “Giovanni Battista,” 212–214, for a discussion on the material shared between the Great Treasure and the Book of John, and the question of which preceded which. 64 Lupieri, Mandaeans, 225. 65 Enešbey is a qitlay pattern diminutive of *ʾElišābaʿ or ʾElišebaʿ, along the same lines as Meryey from Miryām or the lightworld beings Shelmey and Nedbey. Lidzbarski (Johannesbuch ii, xx) proposes that the l of Elizabeth has become an n through the influence of enneš, “(some)one.”

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the portents foretelling the birth of their son, are frequently different from what is found in the Gospel of Luke, in ways that are not readily explicable in terms of deliberate changes. Since the Mandaean version is known to us in this much later work, it would be inappropriate to suggest that the Gospel of Luke borrows from a Mandaean source. Moreover, the differences between the two are no more readily explicable in terms of Mandaeans borrowing directly from Luke. A more fruitful alternative is to explore an intertextual relationship between the two which puts aside, for the moment, invidious and ultimately insoluble questions of dependence. In the Gospel of Luke, the birth of John the Baptist will return the hearts of the people to the Torah. So likewise in the Qur’ān, 19: 12 has John uphold Scripture. In contrast, Mandaeans view John as one whose teaching challenges the Jewish Torah. The arc of John’s infancy follows a trajectory familiar to us not only from Luke, but also from the infancy narratives of the biblical Patriarchs: the child’s birth fulfills a prophecy (A); but his conception is unusual (B); specifically because his parents are well beyond their normal childbearing years (C); as a consequence, one or both are skeptical (D); yet the child is the guarantor of a divine covenant (E); and so the father, often after initial reluctance, gives the child his birthright (F). These elements reflect a particularly biblical take on the initial stages of the “hero pattern,” the elements of which have been abstracted as part of numerous comparative studies.66 Though each such study individually reflects the narrow hermeneutical interests of its author, taken as a whole they demonstrate that the Israelites and Mandaeans share with “a large cross section of humanity […] an essential story and with it a way of seeing, understanding, and organizing reality.’67 The table below compares the infancy narratives of the biblical Patriarchs with those of John and Jesus from the New Testament. A

B

C

Isaac

Gen 18: 10

Gen 21: 2

Gen 18: 11; 21: 7 Gen 18: 11

D

E Gen 22: 15–19

F Gen 21: 12

Jacob

Gen 25: 22–23

Gen 25: 21

–

Gen 25: 22

Gen 25: 24

Gen 25: 29

Joseph

Gen 28: 12–15

Gen 29: 31; 31: 30

Gen 37: 3

Gen 30: 1–3; 37: 10

Gen 37: 6–10; 46: 3–4

Gen 48: 21–22; 49: 26

John

Luke 1: 13–17

Luke 1: 7

Luke 1: 7

Luke 1: 18

Luke 1: 14–17

Luke 1: 67–79

Jesus

Luke 1: 18

Luke 1: 34

InJas 9: 2

Luke 1: 34

Luke 1: 35

Luke 2: 8–20; 2: 25–35

The Mandaean account of John’s conception and birth then demonstrates, if not direct dependence upon, certainly a deep familiarity with these biblical narratives. A child was transplanted from heaven / a secret was revealed in Jerusalem […] An utter silence fell upon the Eulaeus / an utter silence fell upon Jerusalem. Merisms, figures of speech in which totality is expressed by contrasting parts, are as conspicuous a feature of Mandaean scripture as they are of biblical literature (cf. Genesis 1: 1 “the heavens and the Earth”). The contrast provided by the two parallel lines which open this chapter indicate the universal nature of the revelation, both on a vertical (heaven vs. Jerusalem) and a horizontal (Jerusalem vs. the river Eulaeus) plane. The Eulaeus, which also appears in the Book of Daniel (8: 2, 16), rises in the Zagros and serves as a shorthand for the boundary between Mesopotamia and the Iranian plateau. For Daniel, captive in Babylon, it represents the furthest extent of the Neo-Babylonian Empire and therefore an appropriate counterpoint to distant Jerusalem; in the Mandaean Book of John, this same river acquires an eschatological significance, paralleled with the “(un-) fathomable” river Kəšaš through which all souls must pass in their progress to the lightworlds.68 It therefore provides a perfect poetic contrast to the worldly Jerusalem and heaven above.

66 A. Dundes, The Hero Pattern and the Life of Jesus (Berkeley, CA: The Center for Hermeneutical Studies, 1976). 67 S. Niditch, A Prelude to Biblical Folklore: Underdogs and Tricksters (University of Illinois Press, 1987), 72. 68 Lidzbarski, Johannesbuch ii, 152, fn. 3.

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Lidzbarski69 and Lupieri70 discuss the slight variations in manuscripts at this point, presumably indicative of the puzzlement of later scribes about the meaning of these lines. Lidzbarski and those who follow his edition render owlā, which we translate ‘Eulaeus,’ as ‘children.’71 The term owlā can mean ‘wickedness’ or ‘iniquity’ on the one hand, and ‘embryo’ or ‘fetus’ on the other. It is the latter range of meaning that is in view when the word is rendered by translators as ‘children.’ This, however, represents a significant stretch of the semantic domain. The rendering ‘wickedness’ or ‘its wickedness’ is admittedly awkward, but it is not impossible that the author of the Book of John could have treated this term as a “nickname” for Jerusalem, i.e. the (place of) wickedness, as the phrase “wicked skullcaps” (qombi d-owlā) refers to the Jews in chapter 35, line 121. The phrase therefore remains difficult, and because the variant readings present problems, there is no way to argue for the originality of one of them in terms of the harder reading. The priests had dreams […] Early in the morning, he went to the Temple. Sandwiched between the two parallel lines above, the text offhandedly mentions that “the priests have dreams.” In Luke, Zechariah encounters the angel Gabriel (1: 11), and in Matthew (1: 20–21), Joseph receives a message in a dream, but neither provides an obvious source for the statement here about priests dreaming. But who is “he”? The sudden introduction of an unnamed person at this point is awkward, even given the tendency in the Mandaic Book of John for characters to begin speaking without introduction, and with their identity clarified only subsequently. Even as the chapter progresses, it never becomes clear who had the initial dream in question. The passage beginning in 18: 70 repeats the account here, stating that unnamed priests had the dreams that are so described. He opened his mouth for evil, / and his lying lips. If the identity of the individual who appears on the scene suddenly is perplexing, so too is the negative characterization of what he has to say. The dream vision that will be described more than once in this chapter plays a central role in the story, and it is interpreted as a portent of the birth of John the Baptist. Is the author, or a later redactor or copyist, here intentionally casting doubt on the validity of the dream and what it signifies? If so, who might have done so, and why? The Scroll of Inner Harran relates how one Qiqel was led astray by the Evil Spirit to write things not in accordance with correct Mandaean teachings, and despite a later attempt to eliminate the texts in question, some remained.72 Perhaps a later scribe thought that the attribution of a true vision to a Jewish priest was at odds with the Mandaean view of Jews as subject to deceitful spiritual powers. Be that as it may, although the awkwardness might indicate later redactional or scribal intervention at this point, the repeated and sometimes seemingly contradictory assertions of the speaker—for instance, the formulaic insertion insisting that he was not sleeping or resting when he saw the vision—perhaps suggests that the negative characterization of the speaker that we are offered here is indeed integral to the work. Perhaps the author is simultaneously mocking Jewish claims to have received revelation, without denying that John is in fact sent from on high with a message which, from a Mandaean perspective, itself undermines Judaism. What precisely is dishonest about the speaker’s testimony is unclear. It could be the entire thing, or it could be his claim not to have fallen asleep. a star came to Elizabeth,

69 Lidzbarski, Johannesbuch ii, 75, fn. 1. 70 Lupieri, “Giovanni Battista,” 218–220. Lupieri concludes that a significant portion of this chapter was inserted by a later redactor. 71 Lidzbarski, Johannesbuch ii, 75. In Mandaeans, 226, fn. 3, Lupieri also suggests the Eulaeus (or rather ‘Ulai) as an alternate translation, but concludes that the author wishs to place Jerusalem there, whereas we would like to suggest it as a distant counterpoint to Jerusalem. 72 Drower, Haran Gawaita, 12–14.

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The star appearing over Elizabeth is reminiscent of the star in Matthew (2: 1–12), which indicates the birth of Jesus, and then eventually moves and then stops over the place where the child has been born. three lamps appeared, / the Sun set and the lamps shined forth. Drower and Macuch offer ‘dreams’ and ‘illusions’ as other possible meanings of the word šərāgi, rendered here as ‘lamps.’ The context, referring to the sun setting before they appear, suggests that lights are meant, but given that this is a report of a dream/vision, a pun may be intended. A fire hung about the synagogue, / and smoke wreathed the Temple. The phrase rendered ‘synagogue’ here is literally ‘house of the people.’ This is a way of referring to the synagogue that is mentioned (and condemned) in the Talmud. Franz Landsberger has argued that the phrase, which also appears in Jeremiah 39: 8, originally denoted the temple in Jerusalem, in which case the usage here would be an instance of synonymous parallelism, rather than an anachronistic confusion of synagogue and temple.73 The building is said to be ‘set alight.’ A sound rumbled on the chariot, / so that the Earth shook from its place. The word markabtā (‘chariot’) is related to the term merkabah which refers to the divine throne-chariot, and which gives its name to a strand of Jewish mysticism. It is not entirely clear whether the rumbling (the phrase is literally ‘groaning groaned’ or ‘thunder groaned/convulsed’) is understood to be a sound made by the chariot or by the one seated in it. Whether the idea is of Adunay groaning, or his chariot-throne teetering and making worrying noises as it threatens to break down, it is evidently polemical, perhaps reflecting the belief that the child who will be born will stand boldly against Judaism and its teachings. A shooting star burst over Judaea, / a shooting star burst over Jerusalem. Since the star is said to ‘burst’ or ‘fly’ (ṣərā), the reference is presumably to a meteor. One could capture both the literal meaning and the referent by rendering it as “shooting star.”74 All of a sudden, the Earth murmurs, / and it is revealed in the midst of the heavenly spheres. This verse reflects the Ptolemaic cosmology, in which the earth is situated in the midst of heavenly spheres (espiri, cognate with the English word, as both are from Greek sphaîra). A failure to recognize this background has led some previous translators to render this inaccurately.75 An utter silence fell upon Jerusalem. […] This section repeats the vision recounted earlier verbatim. Woe to you, all you priests, / Elizabeth is giving birth to a child!

73 F. Landsberger, “The House of the People,” Hebrew Union College Annual 22 (1947): 149–55. See also I. Scheftelowitz, “Die mandäische Religion und das Judentum,” Monatsschrift für Geschichte und Wissenschaft des Judenthums 73 (1929): 211–232; J.J. Buckley, “Turning the Tables on Jesus,” in R. Horsley (Ed.), Christian Origins (Minneapolis: Fortress, 2006), 101–102. 74 Lidzbarski (Johannesbuch ii, 76) mentions the use of this verb for meteors in the Right Genzā p. 392, lines 11 and 23 according to Petermann’s edition; the Asfar Malwāši or Book of the Zodiac, 259f; Cod. Par. 26, f. 247b, as well as the Assyrian cognate ṣarāru. 75 Lidzbarski, Johannesbuch ii, 77; G. Mayer, Und das Leben ist siegreich: ein Kommentar zu den Kapiteln 18–33 des Johannesbuches der Mandäer: der Traktat über Johannes den Täufer, unpublished doctoral thesis (Ruprecht-Karls-Universität Heidelberg, 1996), 64.

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The wordplay in the Mandaic (Enešbey yāldā yaldā) cannot be reproduced in English, except by way of comparison with the phrase ‘bears a bairn’ in Scottish English. Woe to you, primary teachers, / Elizabeth is giving birth to a child! The phrase maqri derdəqi ‘primary teachers’ is rendered ‘primary instructors’ by Lidzbarski, who cites a parallel from Tractate Baba Bathra (f. 21a) in support of this interpretation. Woe to you, Mistress Torah, / John is being born in Jerusalem! Lidzbarski interprets rabti ‘great one (f.)’ as a title of respect, ‘mistress,’ with an obvious nod towards rabbā ‘master; rabbi.’ Although it may seem counter-intuitive to embrace an interpretation that anthropomorphizes the Torah, the preceding laments concern human beings as well. In Luke 1: 16, the angel Gabriel informs Zechariah that his son John will ‘bring back many of the people of Israel to the Lord their God.’ Likewise, in Sūrat Maryam (19: 12), God commands John to ‘hold fast to the Bible (al-kitāb)’ and ‘gave him wisdom while still a child (ṣabīyan).’ By contrast, the birth of John is presented here as a cause for lamentation on the part of the Torah. If you had known your mother yourself, / you would not be able to go to our synagogue. The term bit kəneštan here translated ‘synagogue’ is literally ‘house of the assembly,’ as opposed to the bit ammi ‘house of the people’ mentioned earlier. Who is the dead man that has come back to life, / since Elizabeth can give birth to a child? In the three parallel texts, Luke (1: 18), Sūrat Maryam (19: 8) and the Book of John, Zechariah reacts with disbelief because both he and his wife are well beyond their childbearing years and therefore presumably barren. The explicit comparison between resurrection and the miraculous reversal of infertility is likewise evocative of Romans 4: 16–25, in which Abraham and Sarah conceive despite ‘the fact that his body was as good as dead—since he was about a hundred years old—and that Sarah’s womb was also dead.’ Today it is twenty-two years / since I last saw my wife, and in any case, neither I nor any of you, / can make Elizabeth give birth to a child! As noted above, John’s conception is unusual, and not only because both Zechariah and Elizabeth are well beyond their childbearing years. Drower and Macuch note that həziley ‘I saw’ could potentially be a euphemism for sexual congress. For these reasons, Zechariah is skeptical of the claim that his wife is pregnant.76 John will take the waters of the Jordan, / and be called a prophet in Jerusalem. Here it is difficult to know whether the term yardənā ‘Jordan’ refers explicitly to the river of that name, or merely to ‘baptismal water’ in the more generic Mandaean sense. With these words, the priests confirm to Zechariah that the birth of his son is the guarantee of a covenant, one which is based in his God’s promise to his ancestors and which has ramifications for the future of his people. Elder father, let’s talk to you about your home and your ancestors, from whom you came.

76 Lupieri (Mandaeans, 228 fn. 7) observes that the quarrel with the high priest “derives from that of Joachim, in the Marian apocrypha about her infancy.”

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The genealogy of John is as much a preoccupation of the Book of John as that of Jesus is for the Gospels of Luke (4: 23–38) and Matthew (1: 1–17). The ones who built the priests’ dome, / and shaped the idols and images within it— they too came from your clan. The phrase qombā d-kāhni ‘dome of the priests’ has traditionally been interpreted as a reference to the Dome of the Rock, and therefore reflecting the perennial confusion, by no means restricted to Mandaeans, between the Second Temple (destroyed in 70 ce) and the structure that currently occupies its place. Pamela Berger has shown how this structure became conflated in the popular imagination with the Temple already in the ninth century.77 Its appearance here may therefore provide us with a terminus post quem of 691 ce for the redaction of this chapter, although the consistent use of the pre-Islamic name Yuhānā in place of the Arabic Yaḥyā, and the absence of any other references to Islam, strongly suggest that it is pre-Islamic. As a counter-proposal, the phrase qombā d- may also reflect Middle Persian gumbad ‘dome; fire-temple,’ in which case we need not assume that it refers to the Dome of the Rock. In support of this interpretation, this same loan word appears as qûnbâh in Tractate Baba Bathra (f. 73a, ln. 28), in which it refers to the fire temple of Māḥōzā (Weh-Ardašīr, the Sasanian capital), həwâ qâ-mšawwar ʾaq-qûnbâh də-Māḥôzâ ‘and he [Hormiz, the son of liliths] was jumping on the dome of Māḥōzā.’ Clearly, there is no reason to associate this passage of the Baba Bathra with the Dome of the Rock, and given its geographic proximity to the Mandaeans in Mesopotamia, it was likely this very structure that the authors of this text had in mind when describing the (long-destroyed) Jewish Temple in Jerusalem. the man who wrote the Torah / whose name is the Great Peacock The epithet Ṭus Rabbā, literally ‘the Great Peacock’ appears here for the first and only time in Mandaean literature, although the Peacock (ṭowsā) returns again in chapter 75, where he is traditionally identified with Yushamen. By contrast, Lidzbarski78 compares the Mandaic form ṭus to the Greek Táautos, a Phoenician whom Philo of Byblos considers to be the inventor of writing and whom he identifies with the Egyptian god Thoth.79 Philo’s Phoenician History is preserved only in fragments through Eusebius’ Praeparatio Evangelica, and Reitzenstein, in turn, identifies the same figure with Moses on the basis of another passage in the same work (ix. 27). On this basis, Lidzbarski identifies ṭus rabbā with Moses via Egypt, even though Moses appears earlier in this same genealogy under the name Mišā bar Amrā. [The Life] brought the child from the Jordan’s source, / and placed him in Elizabeth’s womb. With these words, Zechariah finally abandons his earlier reluctance and acknowledges John’s birthright. As in other contents where the referent of “they” is not immediately obvious, the Great Life is likely implicit.

18.2 Language One of the primary challenges that this chapter poses to the translator is its language, and particularly the sequence of its tenses, which differs so obviously and so dramatically from that of the preceding chapters that it calls into question the entire categorization of “Classical Mandaic.” Classical Mandaic is conventionally identi-

77 P. Berger, The Crescent on the Temple: The Dome of the Rock as Image of the Ancient Jewish Sanctuary (Leiden: E.J. Brill, 2012). 78 Lidzbarski, Johannesbuch ii, 81 fn. 5. 79 Baumgarten, Phoenician History, 69–72.

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fied as the language of the Mandaic religious literature,80 but this definition obscures not only differences of genre but also linguistic differences potentially attributable to the wide temporal range within which these texts were initially composed, subsequently redacted together, and then laboriously copied and recopied by hand. The effect is to suggest a linguistic unity where none exists, as the following examples will demonstrate: Perfect Past Tense As in most other Classical Mandaic literary texts, the inherited perfect form is the most frequently used verbal form in this chapter, and indicates completed actions, most often with past tense significance. He went (əzal) to the Temple early. (line 4) Counterfactuals The perfect is not exclusively restricted to the past tense indicatives, but also serves to indicate counterfactual statements: Who is the blind man whose eyes have opened (etpattā), and who is the cripple who grew (qərā) legs, and who is the stammerer who has taught (yallep) books, [now] that Elizabeth can give birth to a child?’ (lines 89 and 90) In these verses, Zechariah indicates his disbelief in Elizabeth’s pregnancy by asking a series of blatantly counterfactual questions. While these functions of the perfect are largely in keeping with those in other classical texts, the perfect form lá-lgaṭyon ‘they did not take’ (line 137) is uniquely marked with the personal pronominal suffix -yon, which regularly appears on the Neo-Mandaic perfect, but only seldom appears in classical texts, suggesting either dialectal influence upon the text as it was composed or scribal influence from the vernacular as it was redacted and copied. Participles Active Participles The participle reflects the greatest range of tenses and modalities, and after the perfect, it is also the most common verbal form in this chapter. a. In its most classic application, the participle indicates contemporaneous action: He abandoned her immediately without asking (lá-šayyel). (line 84) I saw in my visions as I lay down (šakebnā)… (line 7) b. With the auxiliary verb qām in the perfect, the participle indicates inchoative action in the past: All the priests started speaking (qām … rāṭni) in a low voice with elder father Zechariah (line 93) c.

It also very frequently indicates a simple present tense:

80 E.g. C. Müller-Kessler, “Mandaeans v. Mandaic Language,” Encyclopaedia Iranica, online edition, 2009, available at http: //www.iranicaonline.org/articles/Mandaeans-5-language (accessed on 15 November 2015).

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Jacob interprets (məpaššeq) dreams, but he does not understand (lá-qāyem) them. (line 23) In the form qə-nāṭri ‘they are guarding’ (105), in which it indicates the simple present, the participle appears with the indicative prefix qə-, which is almost absent from classical texts but a regular feature of Neo-Mandaic. This once again suggests either vernacular influence upon the text as it was composed or as it was redacted and copied. d. In a narrative text such as this one, the participle is also used to indicate a historical present: He opens it (pahtāli) and reads it (qarili), seeing (hāzi) what is written inside it. (line 52) e.

The participle is used to indicate future actions: Johannes will take (lāgeṭ) the [waters of the] Jordan, and be called (metteqri) a prophet in Jerusalem. (line 98)

f.

Intriguingly, interrogatives in this chapter exclusively use the participle rather than the imperfect, as is normally the case in classical texts. Who has (lāgeṭ) the Book of Dreams? (lines 20 and 21)

g.

In addition to these indicative functions, the participle is frequently used in the context of conditional sentences, both indicative and counterfactual: Indicative Conditional If a prophet is coming (nāpeq) from you, [then] you should take (nāsbet) this clan as your own (line 139) If Johannes comes into being (hāwi), and takes (lāgeṭ) the waters of the Jordan, [then] I will be (hawinā) his humble servant, baptized (meṣṭebnā) with his baptism, and marked (meršemnā) with his pure sign. (line 142 to 144) Counterfactual Conditional If you had known (yādet) your mother for yourself, [then] you would not be able (lá-mṣeyyet) to come to our synagogue. (line 79)

Passive Participles a. Most frequently, the passive participle is used in indicative contexts: He opens it and reads it, seeing what is written (kədeb) inside it. (line 68) b. Passive participles are also used in subjunctive contexts, to indicate wishes or blessings: and may the serenity of the righteous be released (mešri) upon you. (line 94) c.

Peculiarly, in this chapter, the passive participle is used once with an enclitic pronominal suffix in a past tense context: Today it is 22 years since I saw (həziley) [my] wife. (line 91)

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While not characteristic of other Classical Mandaic texts or even Neo-Mandaic, this periphrastic preterite construction is well-known from other Neo-Aramaic dialects, where it eventually supplants the original perfect entirely. This is potentially evidence of vernacular influence upon the text as it was composed or redacted, albeit not from any of the Mandaic vernaculars that have survived to the present date. Imperfect In comparison with the participle, the imperfect covers a much more limited range. In this chapter, its appearance is restricted almost exclusively to purpose clauses. The majority of examples are represented by the various inflected forms of the formula d-nimarli ‘in order to tell him,’ here translated simply as ‘saying,’ apart from which only two other examples of the imperfect are present: He went up to Lilioch / to rouse him (nirandidi) from his slumber. (lines 35 and 36) Flee Judaea / lest you cause (lá-tirmi) trouble in Jerusalem. (75) In the vernacular, the imperfect has been completely supplanted by the participle, once again suggesting either vernacular influence upon the text as it was composed or redacted.

Imperative As demonstrated from the example above, the imperative behaves much as it does in all other stages of the Mandaic language, from the earliest texts to Neo-Mandaic. For this reason, the imperative is generally not a useful diagnostic for the relative dating of texts. The form əzelyon found in this text (line 28) is one exception; elsewhere in Classical Mandaic, the imperative does not distinguish between singular and plural, as does the Neo-Mandaic imperative.

18.3 Conclusions On the basis of these criteria, we feel confident assigning its final composition and redaction to stage d in the relative chronology of Mandaic texts. We cannot completely discount that the text was redacted and possibly even composed after the 691 ce completion of the Dome of the Rock, but the reference to the Dome of the Rock is far from certain, and portions of this chapter are almost certainly earlier.81

19 I Shine in the Name of My Father This chapter introduces the type C frame, the one most commonly associated with the John narrative, which continues to be used in several subsequent chapters. Säve-Söderbergh compares this formula to the “mocking litany” of the Coptic Pslams of Thomas xvii, “The Youth made music by night / he mocked at the World and its follower,” and suggests that in both cases the night represents the darkness of the mortal world.82 The use of this formula may perhaps indicate a common origin for these chapters, and perhaps a separate composition history for them. Noteworthy is the fact that John describes himself as shining forth in the name of his father, despite the fact that Zechariah, John’s human father, is not depicted particularly favorably in the previous chapter. In view of that, this passage might be suggesting that John’s true father, or “heavenly Father” if one wishes to make the comparison, is in the lightworlds. In this chapter, John is interrogated by the Seven, and in response recites a kind of Mandaean confession, defining his faith in terms of 8 verses of things that he has refrained from doing, rather than by the righteous

81 Häberl, “Tense, Aspect, and Mood.” 82 Säve-Söderbergh, Studies, 105, fn. 1

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actions he has taken. These are similar in some respects to the 42 “negative confessions” of the Egyptian Book of the Dead, which the deceased recite before the 42 gods of the nomes of Egypt. Most of these are fairly characteristic of the ethical codes of the region (prohibitions against sexual intercourse, drunkenness, gluttony, and envy), but a few are specific to Mandaeism. Among these are the remembrance of four lightworld beings, Sunday (Habšabbā), the Daybreak (Anpi Yumā), Shelmey, and Nedbey. Notably, he claims that he did not love the rose garland (kəlilā wardā, sometimes translated ‘rosary;’ compare Latin rosarium and German Rosenkranz). In antiquity, garlands of roses and other flowers were fashioned to commemorate the passing of seasons as well as the dead, and while their appearance in this text need not reflect the ritual observances of any particular faith, we cannot completely exclude the possibility, either. Having given them the proper responses, the celestial powers prostrate themselves before him. They acknowledge John’s role as the paramount prophet of his age, having received the mantle of this prophethood from the previous four prophets of each epoch: Adam, the first man; Ram, who survived the first destruction of the world through war and plague; Shorbey, who survived the second destruction of the world by fire; and Shem, son of Noah, who survived the third destruction of the world by water, and who was the subject of the previous section of this book. The chapter concludes with a warning: those who are found without sin will rise with John to light’s place, but those who are not righteous will instead be interrogated in the penitentiaries, which are the Seven planets, just as John has been interrogated in this chapter.

20 The Sun Sat in its Seclusion This chapter abounds with words for different types of circles. It begins with the sun sitting in its ṣortā, or circle of isolation, in this case referring to the sphere that delimits the path of each heavenly body. This word also refers to the ritual isolation that Mandaeans enjoin upon the impure. The moon, by contrast, reposes within talyā, which is the name of the dragon that causes eclipses (Syriac ˀātallyā). Meanwhile, the personified four winds of the House (which is to say, the mortal world) join their wings, to form yet another circle around the world. The sun, who is explicitly identified with Adunay, the builder of Jerusalem, in chapter 54, tells John that he too has three halos—which seem to denote his priestly headband (tāgā, literally ‘crown’) in addition to a ship from or out of mašklel (men mašklel səpentā) and a ‘Great(er) Division’ or ‘Pəlugtā’ (Pəlugtā Rabti). It is not immediately obvious what the words mašklel or pəlugtā may represent. Lidzbarski frankly confesses (84, fn. 5) that he has no idea what the former represents, although for lack of anything better he suggests it might be a type of wood. The quadriradical verb š-k-l-l ‘to complete, perfect,’ from which a participle məšaklel ‘perfecting’ or məšaklal ‘perfected’ might be derived, is otherwise unattested—in Mandaic. Some of the textual variants suggest it was understood as a form of the participle maški ‘finding,’ perhaps maškilli le-spintā ‘I find the ship.’ Later we learn that the ship is, or is from, Glory’s Pride, which was introduced in chapters 3 and 8 earlier. At the very least, it is plainly described as a ship, possibly a circular guffa of the sort that was still used along the Euphrates until quite recently, and is described as travelling upon waters, whereas the pəlugtā goes between them. The attribute “greater” implies the existence of other (presumably lesser) pəlugtās, suggesting a reference to the region described by the 12th c. geographer al-Yāqūt as ‘the Fallujahs of the Sawād’ (falālīj al-sawād), the Sawād being the alluvial floodplain of the Tigris and the Euphrates, within which the bulk of the Mandaean community resided, prior to 2003. The Fallujahs of the Sawād were home to two large villages, “Greater Fallujah” (al-fallūja al-kubrā) and “Lesser Fallujah” (al-fallūja al-ṣuġrā).83 al-Yāqūt also describes these as “Upper Fallujah” (Arabic al-fallūja alʿulyā) and “Lower Fallujah” (al-fallūja al-suflā), which seem to be the names under which they were more commonly known.84 These were found “between the bifurcation of the Lower Euphrates [south of al-Musayyib

83 Yāqūt ibn ʻAbdallāh al-Rūmī al-Hamawī and F. Wüstenfeld (Ed.), Jacut’s Geographisches Wörterbuch 3 (Leipzig: Brockhaus, 1873), 915–916. 84 Yāqūt ibn ʻAbdallāh al-Rūmī al-Hamawī and F. Wüstenfeld (Ed.), Jacut’s Geographisches Wörterbuch 1 (Leipzig: Brockhaus, 1866), 241.

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into the Hindiya branch and the Ḥilla branch], having the Sûrâ canal to the east and the main stream to the west.”85 Their southern boundary was defined by the Badāt canal (nahr al-Badāt), “a long drainage canal taken from the left bank of the Kûfah arm of the Euphrates, at a point a day’s journey to the north of Kûfah city, [which] after a course of 50 over miles […] discharged itself finally into the Great Swamp near the town of Niffâr.”86 This plot of land was therefore not precisely circular, but it was surrounded on all sides by water. This region was not exclusively Mandaean territory. At the mouth of the Badāt (fumm al-Badāt) was a city named al-Qanāṭīr, possibly to be identified with Pumbditā, the site of an ancient Jewish academy.87 In the same vicinity today is found the town of al-Kifl, home to a shrine that reportedly contains the tomb of the Prophet Ezechiel, together with the tombs of five Geonim, the presidents of that academy and the neighboring one at Sura. The antiquities of this region thus attest to a longstanding Jewish presence alongside a Mandaean one. While the message of this chapter remains somewhat obscure, it nonetheless appears to continue the theme of conflict between the followers of John and Jews, here transplanted to a Mesopotamian setting. John tells the sun that the ‘seal of the king’ has been placed upon Greater Pəlugtā. This presumably refers to the seal of Solomon, a powerful symbol which Mandaeans also employed to ward off evil in the texts described by Segal as incorporating Refrain B.88 Rather than belonging to John, she commits adultery (gāyrā) in Adunay’s name, using a root shared with the verb geyrā (< *gayyərā) ‘she [Greater Pəlugtā] converts (others) to Judaism.’ This likely reflects the famous Mandaean penchant for wordplay, which might be reflected by the similarity of the words ‘cavort’ and ‘convert’ in English. She also goes to the ‘place of dunghills’ (bit qiqli), recalling Tractate Keritot (6a) of the Babylonian Talmud, in which R. Mesharshiya, an Amora of the 4th century, exhorts his sons to ‘dwell on the dunghills [qiqli] of Mātā Mḥasyā rather than in the mansions of Pumbditā.’89 The fate of Greater Pəlugtā is clear: due to her infidelity, she is unworthy of the House of Life, and will not be raised to the everlasting abode.

21 Did I Not Go Away Alone and Return? In this chapter, John proclaims his own incomparable nature. A comparison might be made to the depiction of Jesus in the Gospel of John, where the Christian view of Jesus is placed on the lips of Jesus himself, as also the emphasis on John speaking with his sublime voice bears comparison to the emphasis in Islamic sources on the Qur’ān as self-authenticating because of the quality of its poetry. This is the first place where the name Meryey appears in the Book of John, together with Elizabeth (Enešbey), John’s mother. As Lidzbarski notes, the mother of Jesus is elsewhere known as Miriam, not Meryey, a name usually attributed to a separate figure, who has absolutely nothing to do with John outside of this and the following chapter. Nonetheless, John’s mother is here accompanied by Meryey, which may reflect an acquaintance with Christian traditions concerning John. That Meryey may have been inserted secondarily into the chapter is a possibility worth considering. The weeping of the two women, their offer to depart while John remains, and the discussion of his ransom all perhaps hint that John is imprisoned and/or that his life is in danger, in keeping with the Christian accounts of John’s life rather than the Mandaean traditions. While John is depicted in other traditions as upholding the Jewish Torah, in Mandaean sources he is depicted as undermining it. The phrase “The child in its mother’s womb hears my voice and weeps” may be a deliberate inversion of the depiction in the Gospel of Luke (1: 41) of John jumping for joy in his mother’s womb when he hears the voice of his cousin Mary. John’s life is said to be beyond reproach, inviting a comparison to the depiction of Jesus in the Gospel of John (8: 46), asking who can show him to be guilty of sin. The “man whom you worship” is once again the strange man, Splendid Hibel, who was formerly introduced in the closing

85 G. Le Strange, The Lands of the Eastern Caliphate: Mesopotamia, Persia and Central Asia from the Moslem Conquest to the Time of Timur (Cambridge: Cambridge University Press, 1905), 74. 86 Le Strange, Lands, 74. 87 Le Strange, Lands, 74. 88 Segal, Catalogue, 155–157. 89 Geoffrey Herman drew my attention to this aphorism in a personal communication of December 5, 2016.

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formula to chapter 1 and once again in chapter 17, where Shem is compared to him. It may seem strange to describe a lightworld being as a “man,” but this reflects the Gnostic notion that the spiritual or secret Adam is a celestial entity upon whom material humans were patterned.90

22 He Called Out a Proclamation to the World This chapter is a direct response to Islam, offered in the form of a prediction of an apocalyptic future. The advice to “buy a path for yourselves” may be understood as a recommendation that Mandaeans use what wealth they have to achieve good relations with Muslims, although it might just as easily be an exhortation to faithful Mandaeans to avoid sinful behavior and thereby secure a path to the lightworlds. John is also made to warn of a time when the righteous among Mandaeans will be taken from the world, and their rituals fail to fulfil their intended purpose. Three Mandaeans, Jacob, Benjamin, and Meryey, ask John to tell them what will happen after this. John then predicts a time after the Israelites have been slain, and Muhammad has been born. He predicts that he will establish mosques, and Mandaean places of worship will be removed. The text attributes various unsavory practices to Muslims, including adultery, usury, and dying their beards with henna. The questions that Muslims ask Mandaeans, about their prophet, their Scripture, and the one they worship, surely reflect questions that Muslims asked Mandaeans when they encountered them. The author of this chapter emphasizes that the one whom Mandaeans worship, the light king, is one, thus hoping to secure the acceptance of Mandaeans as fellow monotheists. These three are grouped together elsewhere in the text, most notably in chapter 54, which is similarly situated in Jerusalem and similarly criticizes Muslims. These polemics, and the references to Arabs and Muhammad within them, provide a terminus post quem for their composition. To an extent, this supports the hypothesis that the collation and redaction of Mandaean texts and traditions as we now know them may have been a response to Islam, and perhaps an attempt to provide a book that would secure the status of Mandaeans as a protected religious group, although the content of this chapter would seem to preclude its use in this capacity. Note, for example, that Muhammad is herein described as bar amti d-ʿAbdullah, “the son of Abdullah’s maidservant.” This is possibly a play on ʾĀminah, the name of the mother of Muhammad, and amti, the Mandaic word for ‘maidservant,’ although it is hard to imagine making such a pun in a document intended for Muslim consumption. Nor, for that matter, is it easy to envision how the numerous accusations of Muslim hypocrisy found within it might serve such a purpose.

23 Beware for Me, My Brothers This chapter and the following two belong to the genre of admonitions to the faithful. In it, John warns his brethren to be on guard against women who have become polluted and not purified, and outlines their fate in this world and the next. These tragedies—such as infertility, as indicated by their empty wombs (šipuli, literally ‘bases’ or ‘skirts’), and the deaths of the children they do bear—are attributed to ritual impurity, and the revealing of mysteries. Both end with an exhortation for men to attend to their own ritual cleansing, down to the last hair on their heads.

24 I Was in the House of My Seclusion This chapter continues with warnings about women and impurity, a theme that began in the previous chapter. John begins by informing the reader that he has ritually secluded himself in a ṣortā, which is the same word that was used of the sun in its seclusion in chapter 20. This kind of seclusion or isolation is most commonly

90 See further F.H. Borsch, The Christian and Gnostic Son of Man (London: S.C.M., 1970), 58–121.

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enjoined upon women who have become polluted through menstruation or childbirth, but the fact that John also enters into such a state indicates that it is not exclusively intended for women, contrary to the broader focus of the chapter. The reader is encouraged to take a wife who is not wicked, because a woman who is taken into the embrace of a man in marriage will nonetheless experience the curses which are listed here, which have already been enumerated in the preceding chapter. Thus, on the one hand, the assumption that readers of this text are males can be seen, while on the other hand, there is a strong element of individual responsibility for one’s moral behavior. There is a concluding emphasis on washing, which suggests that an even bigger concern here relates to ritual defilement. In religions which emphasize ritual purity, women are often viewed as particularly dangerous potential sources of defilement.

25 Noble Men, Who Are Sleeping While the previous chapter concerned the threats that women pose to men, the narrator of this chapter addresses free men and women, warning them against sleeping on the day of judgment.91 Lupieri describes this chapter as casting “a disconsolate eye on human life and human history,” suggesting that it must have been composed in a moment of crisis for Mandaeans, “probably at the beginning of Islamic domination.”92 The “deceitful book” to which the narrator refers could as easily have in view the Torah as the Qur’ān, and so does not help with dating this chapter. The narrator warns the faithful to bear in mind the example of the leaders of the past four epochs, those that ended with the sword, fire, and water, which are also mentioned in chapters 54 and 76, both of which are situated in Jerusalem. These leaders include figures familiar from the Hebrew Bible as well as those unique to Mandaeans. In reminding readers of these figures, the chapter prepares them for the next cataclysm and the dawn of a new age. The Seven and their followers upon the Earth are likened to cattle awaiting slaughter.

26 The Ages Took No Pleasure in Me This short chapter consists of two or three possibly distinct layers. The main part of the text is a message from Manda d’Heyyi to the soul concerning its fate after death. This is introduced by a brief narrative concerning the Jewish reception of this message, which is contrasted against that of John—here consistently named Yuhānā, ‘Johannes’ rather than the Arabic form Yaḥyā, which characterizes most of the other chapters. Finally, the entire composition is surrounded by a kind of framing formula (“The ages took no pleasure in me… why do you weep, oh ages?”), albeit one not found elsewhere within the Book of John. The seemingly piecemeal nature of this chapter may provide important clues about the process whereby the Book of John came together. The abrupt shift from a first-person narrative to a third-person narrative concerning John and his followers suggests that the latter was inserted into the former, dividing line 2a from line 18b. There, the name Manda d’Heyyi appears abruptly, resuming the first-person narrative from line 2. Thus, we would expect the original composition to begin, The ages took no pleasure in me,

and neither did all the worlds.

The age[s] took no pleasure in me,

Manda d’Heyyi, who is far from heaven. […]

This original first-person narrative (lines 1–2 and 18–29) is addressed to the soul and written from the perspective of Manda d’Heyyi, who has gone “into the midst of the world” and is therefore “far from heaven.” During the course of this descent, he brought down the garb of Life and takes away the garb of the Seven and the Eight,

91 For other mentions of the “day of judgment” in Mandaean literature, see cp 76 and 153, among other references. 92 Lupieri, Mandaeans, 202.

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namely the seven visible planets and Yushamen, who is elsewhere (chapter 3, line 108 and chapter 10, line 14) described as “the Eighth or the “Eighth of darkness.” The removal of the Seven’s garb represents the progressive purification of the soul as it passes through each of the planetary spheres.93 The idea of a redemptive figure descending to the mortal world through the celestial spheres is also found in the Ascension of Isaiah, where Christ is the one who descends. Texts like this one were formerly proffered in support of the notion that there was a generic “myth of the descending heavenly redeemer” upon which early Christians drew.94 While that older approach has been shown to be problematic, there is still a well-documented similarity in the depiction of descending saviors across a wide array of literature and traditions.95 Although this narrative is primarily concerned with the fate of the soul, it also appears to be concerned with the fate of its garments as well (20–25). Although they are described as “demons” (sāhri, likely from a root meaning ‘to corrupt,’ per Nöldeke, rather than ‘to perform magic,’ per Lidzbarski), we learn that Manda d’Heyyi will take each of them by hand and make them virtuous. In its final redaction, this first-person narrative has apparently been recast as a letter from John’s ancestors who are said to reside in Truth. Truth, as noted in the commentary to chapter 14, is the mirror image of the known world, a land in which reside the incorruptible and immortal doubles of all those who live here. This poses an obvious question: why have John’s ancestors not risen to the lightworlds, as those who live in Truth are said to do, upon the death of their mortal counterparts? As we learned in chapter 18, John’s ancestors were not Mandaeans, but rather Jews; in fact, he counts among his ancestors all of the most illustrious figures of Jewish history. The fact that these figures have ended up in the paradisiacal Truth but have not progressed to the lightworlds suggests that the doubles of non-Mandaeans continue to survive in Truth long after their corruptible bodies have perished here, but do not progress to the lightworlds like the souls of Mandaeans. In its final form, this chapter has some similarities with the New Testament Gospel of John. While that latter work depicts “the world” and “Jews” as being opposed to Jesus, here it is multiple worlds (including spiritual ones, which is also implicit in the Gospel of John even though the plural is not used) and “Jews” likewise spoken of en masse. A letter reaches the Jews which is said to have come from John’s ancestors for him, and its contents dismay them, while John takes delight in what he finds in it. John is addressed with the respectful title rabbey, which literally means ‘my master,’ and which has become almost universal as a designation for teachers in Judaism, but has also historically used among Aramaic-speaking Christians and Mandaeans. After he departs his body, his spiritual or biological “brothers” Jacob (Yāqip), Benjamin (Bəney Amin), and Samuel or more likely Ishmael (Šomil or Ešmāyil—the transliteration šumeil is ambiguous, but more suitable for Ishmael) carry on his teachings. Their placement on Mount Carmel may echo traditions about Elijah, with whom John the Baptist is associated in the New Testament (see Mark 9: 11–13; Matthew 11: 14; 17: 10–13; Luke 1: 17; cp. John’s denial that he is Elijah in John 1: 21). The heterogeneous nature of this chapter lends credence to the hypothesis that the Book of John is a compilation of materials written at different times and in different places. It also likely suggests that the organization of the material about John together postdates some earlier compiling process, since the focus on John is responsible for its placement in this tractate, among the other chapters that concern the life and teachings of John, and yet it lacks the introductory formula that characterizes other chapters in this section. Did the John material, or for that matter the statement of Manda d’Heyyi into which it was inserted, originally belong together with other material that is now part of the Book of John? The syntax of this chapter is archaic, relative to that of the chapters that bookend it. At one point, Manda d’Heyyi assures us that ‘I took each, I am taking each, and I will take each’ of the Eight by hand, using the

93 Compare the role garments play in Pistis Sophia and in the Hymn of the Pearl. 94 See the discussion of the impact of R. Reitzenstein, Hellenistic Mystery-Religions: Their Basic Ideas and Significance (Eugene: Pickwick, 1978) in K. Rudolph, Gnosis: The Nature and History of Gnosticism (Edinburgh: TandT Clark, 1983), 32–33, 121; King, What is Gnosticism?, 137–146; W. Baird, History of New Testament Research: Volume 2. From Jonathan Edwards to Rudolf Bultmann (Minneapolis: Fortress, 2003), 240–241. 95 See C.H. Talbert, “The Myth of a Descending-Ascending Redeemer in Mediterranean Antiquity,” New Testament Studies 22 (1976), 418–440 (also reprinted as an appendix in his Reading John: A Literary and Theological Commentary on the Fourth Gospel and the Johannine Epistles (Macon: Smith and Helwys, 2005).

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suffix conjugation (nəsabti), the participial conjugation (nāsbināli), and the prefix conjugation (ennesbi), to illustrate the sequence of tenses. In the later texts, the prefix conjugation all but disappears, and the innovative participial conjugation assumes all of its functions. On this base, we can confidently attribute this text to the earliest phase of Mandaic (stage a) before all indicative functions of the verb were assumed by the periphrastic participial tense.

27 Is There Anyone Greater Than I? This chapter begins, as did chapter 21, with a rhetorical question concerning John’s greatness, employing the ritual terminology specific to a fully mature Mandaeism. Line 2b reads, ‘and my praise (tošbehtey) lifts me up with the joy of my embrace (ləgeṭtey).’ The tošbihātā are praise prayers, and the term ləgeṭtā refers both to the physical act of holding something as well as the group that so embraces the speaker. As with the Gospel of John, in which Jesus speaks in the first person about himself more frequently than in earlier Gospels, we may conclude that here too it is the Mandaean assessment of John that is being offered, one which sounds arrogant when transferred onto the lips of John himself. It is worth noting that, although Mandaeans do not view John as the founder of their religion, texts such as this chapter demonstrate the paramount role that John occupies within their history and faith, a feature that merits close attention by those trying to deduce from these later texts some indications about the earlier history and origins of Mandaeans. At the outset, John identifies three individuals who have left Judaism to follow him by name. Two of these, Jacob and Benjamin, are familiar to us from 18 and 22, and like the third member, Eleazar of the Great House (Elizār Beytā Rabbā), they are elsewhere depicted as pillars of the Jewish community. Indeed, Eleazar is described quite literally as ‘the pillar that supports the Temple’ in chapter 35, where he is condemned for persecuting Meryey. By contrast, in the conclusion to chapter 18, he is the first priest to declare himself a disciple of John, even while John is still in utero. The following table gathers the appearances of Jacob and Benjamin together with their other associates: Ch.

First

Second

Third

18

Jacob

Benjamin

Shiley and Shalbey

18

Jacob

Benjamin

Tabiomin

22

Jacob

Benjamin

Meryey

26

Jacob

Benjamin

Samuel or Ishmael

27

Jacob

Benjamin

Eleazar

54

Jacob

Benjamin

Meryey

In tandem with the relative chronology informed by the grammar of each section, the different permutations of the associates of Jacob and Benjamin provide another means to organize these chapters. They suggest three potential strata: the earliest, in which neither Eleazar nor Meryey appear among the followers of John (26); another, possibly intermediary stratum, in which Meryey occupies an important role, and Jews and Eleazar in particular are deprecated (34 and 35); and finally a much later one, from which Meryey is absent, and Eleazar has seemingly assumed her role (18 and 27). In the Meryey chapters, Meryey abandons Judaism for a preexisting Mandaeism, whereas the Eleazar chapters emphasize John’s legitimacy as a Jewish prophet—motivated perhaps by the necessity of reconciling Mandaean concerns about religious legitimacy with Muslim ones. Similarly, it is possible the composers of the post-Islamic Eleazar texts also felt that Meryey, an apostate and a convert, was not an appropriate role model, given the impermissibility of apostasy within an Islamic milieu. The teachings of John literally shake the Temple. The phrase “house of the people” here parallels the term “Temple,” just as in chapter 18. The former phrase is also mentioned in the Talmud, as an inappropriate way of

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referring to a synagogue.96 Similarly, the term “Dome of the Priests” appears in this chapter just as in chapter 18, possibly providing a terminus post quem of 691 ce for the composition of both, if we assume that the phrase qombā d- does not reflect Middle Persian gumbad ‘fire temple.’ Even though John’s teachings evidently conflict with those of the Jewish priests, they eventually submit to his authority. When he challenges them to stop him, they acknowledge that they cannot, because he is protected by the name of Life, and in parallel, the son of Life.

28 Lofty Strongholds Will Fall In this chapter, a group of Jews approach John and query him about the judgments for a series of crimes and transgressions. It is not clear from the text whether they are seeking knowledge from him in good faith or whether they are testing him, as the Pharisees test Jesus (for example, Matthew 19: 3–9, Matthew 22: 15–22, and John 8: 3–11). In support of the former reading, they invoke the light king and the personified Sunday, sacred to Mandaeans as well as Christians, before they question him. The reason why Sunday is important is unclear. Perhaps it was simply, as the day after the Jewish Sabbath, a day when it made sense to hold Mandaean meetings for worship and ritual, assuming that the earliest Mandaeans were within the Jewish community, as indeed they are depicted in the Book of John. Sunday is personified as a lightworld being, however, suggesting that the day had taken on an importance beyond such practical considerations. It should also be mentioned that the Mandaic word for Sunday, habšabbā, literally ‘the first of seven [days],’ has no solar connotations, although the sun (šāmeš) does in fact govern it.97 In his responses, John lists punishments for the various transgressions, demonstrating the same concern for ritual purity as chapters 23 and 24. Noteworthy in this respect is the injunction to wash after “approaching” a spouse, presumably as a euphemism for sexual intercourse. This is levied upon both men and women alike, just as in Leviticus 15: 18, although the punishments are gender-segregated: guilty husbands will come to dwell in the belly of Leviathan, and their wives will be cursed by the pure name, and have no final release (šeryānā dsākā letlah). Similarly, men are prohibited against sleeping with menstruating women, just as in Leviticus 15: 24, lest they be raised into clouds of darkness. On the other hand, the punishments meted in this text are exacted upon the soul in the afterlife, whereas Leviticus prescribes immediate recompense for such violations. In the scope of its proscriptions, which run the gamut from violations of ritual purity to offenses against other persons such as adultery, idolatry, theft, and usury, and the spiritual punishments it prescribes, John’s responses also invite comparison with Ezechiel 18, including its quaint use of the G-stem of the verb to “approach” as a euphemism for sexual intercourse. Despite the broad spectrum of offenses described, much of the text is devoted to sexual transgressions, including fornication, adultery with the wife of one’s friend, sex with a widow, and sex with an unmarried bride-to-be, the punishment for which is to be tortured in the “twin mahuni” or wheels, which appear in chapter 38 again as traps for fish. Within this same section is a reference to “abandoning one and taking another,” which presumably refers to divorce and remarriage. Particularly gruesome is the punishment for frequenting prostitutes, which consists of being torn apart with maserqi qobli, probably ‘pitch combs,’ or asphalt rakes, those used to rake this substance into a level surface.98 Similar acts of “combing” as a punishment for torture and as a form of execution for criminals and martyrs of diverse faiths are attested throughout antiquity.99 Notably, the prostitute (zamārtā, literally ‘a songstress’) is condemned only when she murders the illegtimate products of her liaisons through exposure, and both the prostitute and her client alike are deemed to be responsible for this crime. He will be interrogated in the penitentiary (maṭartā) of the enraged and furious dogs, 96 It first appears in Jeremiah 39: 8. See further Landsberger, “House of the People,” 149–155, and the longer discussion in the commentary on chapter 18 in the present volume. 97 Drower, Mandaeans of Iraq and Iran, 74. 98 Roads paved with asphalt have been a conspicuous feature of the Mesopotamian landscape since the days of Nebuchadnezzar. Admittedly, the usual form of the word for pitch is qoprā, but other proposed candidates such as qolpā ‘club’ and qablā ‘darkness’ are equally problematic, if not more so. The latter is not otherwise attested in Mandaic. 99 See, for example, Herodotus, The Histories, Book 1, Ch. 92.

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and she will be interrogated in the penitentiary of the deaf and mute demons.100 The former penitentiary also appears in the Right Genzā.101 In the Diwān Abator, the penitentiary of Mars, in which are interrogated “those lecherous men and those women that deceive,” is guarded by two dogs, who are illustrated in the text.102 In the Vatican manuscript, Ignatius of Jesus has glossed them as canes rabidi custodies eiusdem viae “mad dogs, the keepers of the way,” presumably on the authority of his Mandaean informants.103 The penitentiary of the “deaf and the mute” is not otherwise attested, although the deaf and the mute are counted among the ranks of demons.104 Although the circumstances it addresses are rather specific, this account is the longest and most detailed of all the accounts in this chapter. The double attributes associated with the inhabitants of these penitentiaries are an example of one of the stylistic peculiarities of this chapter. Frequently, it employs two synonyms joined by a conjunction where one word would suffice, either as hendiadys as in šihāni u-mšargizāni ‘enraged and furious,’ algi u-ṭruši ‘deaf and mute,’ ṭenupi u-daštānā ‘filth and menstruation,’ and ṣebbā w-ṣebbutā ‘dyed material and dyeing,’ or as a merism, as in herbā w-seypā ‘sword and blade’ and dahbā w-kaspā ‘gold and silver.’ Similarly, ‘demons’ (šidi) and ‘devils’ (deywi) are juxtaposed, suggesting that these two formerly distinct groups of supernatural beings were identified with one another. The šidi are an inheritance from Akkadian, in which the word šēdu refers to a type of protective genius. Even so, they are vilified in the Hebrew scriptures and Mandaic scriptures alike. The deywi, by contrast, are of Indo-Iranian origin, deriving from the religious vocabulary of Zoroastrianism, where they compose a similar class of beings. The word is cognate with English words such as “divine” and “deva,” suggesting that the term originally had neutral or even positive connotations, it but has subsequently become demonized. In Middle Persian, the term dēw is frequently written with the heterogram šdya, which is none other than the Mandaic šidi, indicating that it was not merely Mandaeans who so identified the two. In light of the generally punitive thrust of this chapter, line 62 “he will not be condemned in sin’s abode, because of the baptism he received,” which follows the punishment for dyeing one’s hands and feet, seems to be an interpolation, perhaps resulting from a scribal comment in the margin of a manuscript. It directly contradicts the preceding line, which indicates that the offender will not rise to see light’s place, and suggests that a Mandaean baptism might keep one from being punished so severely. The proscription against dyeing one’s hands and feet is reminiscent of Leviticus 19: 28, although whether it applies to those who make permanent marks on their hands and feet or only dye themselves temporarily as with henna is unclear. It is followed by one final transgression, the love of colorful fabrics and colors (ṣebbā w-ṣebbutā, literally ‘dyed material and dyeing’), which also merits severe condemnation. In the closing words of the chapter, the narrator switches focus from this tale of John disputing with the Jews, and addresses his audience, “the souls of my righteous elect (bəhiri zedqā).” Having outlined all of the punishments for various transgressions, he concludes with two direct prohibitions: “do not do (lá-tibdon) disgusting deeds, and do not sink (lá-tišeplon) to darkness’s place!” The second half can also serve as the apodosis to an implicit conditional phrase: “lest you sink.” This illustrates the use of the prefix conjugation as a negative imperative or within a conditional context, but the sequence of tenses and moods in other portions of this chapter is not nearly so clear. For much of the chapter, the participle predominates in all non-perfect contexts, including interrogatives, but from line 52 (“Everyone who loves gold and silver”) until line 63 page (“everyone who loves colors and colorful fabrics”), the text abruptly shifts to the prefix conjugation with no indication of any difference in meaning.

100 In this instance, it is not entirely clear whether both parties are punished for this offense or only the prostitute. In this chapter, on page 98, line 7, only she is interrogated (mešteylā), but in the version from chapter 67 on page 248, line 7, he is interrogated (mešteyyel). It should be noted that a variant in ms B for this same line also reflects the version from chapter 28. 101 On p. 180, ln. 7 according to Petermann’s edition, and p. 183 of Lidzbarski’s translation. 102 E.S. Drower, Diwan Abatur or Progress through the Purgatories (Vatican City: Biblioteca Apostolica Vaticana, 1950), 27–29. 103 J. Euting and B. Poertner, Mandaeischer Diwan nach photographischer Aufnahme (Straßburg: Karl J. Trübner, 1904), image 37. 104 e.g. p. 279, ln. 11 in Petermann’s edition of the same work, and p. 278 in Lidzbarski’s translation.

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To the extent that John’s responses echo the questions of the Jews, he employs the same tenses in his response, but occasionally he substitutes the prefix conjugation for a participle. For example, when the Jews ask him concerning “everyone who charges (ākel) interest,” using the participle, he responds with the same verb in prefix conjugation, “everyone who charges (nikol) interest.” For the most part, his responses employ the prefix conjugation as well, although it might be argued that these responses reflect implicit conditionals, and that is how we have translated them. For this reason, it seems that this text reflects our stage c, but the prefix conjugation survives in a few vestigial indicative contexts.

29 I Shine Forth in My Father’s Name This chapter opens with John praising his father who created him, saying that he has been delivered from this world. Once again, this seems more likely to refer to a spiritual father than to Zechariah. After a warning about ritual, rewardsgiving is emphasized. Noticing the parallelisms facilitates understanding of some of the imagery used: Wages and rewards are sought on the road,

like the hand provides for the mouth.

Wages and rewards are sought on the road,

like a blind person seeks a guide.

For the one who has no wages or rewards,

no cable (miṣrā) is stretched across the rivers.

For the one who has no wages or rewards,

there is no crossing upon the sea.

For the one who has no wages or rewards,

his eye will not behold Abator.

The word here translated as ‘cable,’ miṣrā, normally refers to a boundary, but its secondary meaning is preserved in an Arabic cognate, the technical term maʾṣir, which denotes a cable drawn between two boats moored on either side of a river, for the express purpose of preventing boats from passing at night without paying a toll.105 This imagery is revisited, with further repetitions and parallelism, and the man who brings salvation—presumably referring to a lightworld being—is said to carry across only a few, who have through their rewards have created a rope bridge across the sea, symbolically depicting charity as making a path from this world to the lightworlds. Ritual and charity are both emphasized in this chapter, but gifts are said to be more precious than spouse or offspring. This chapter does not end with the standard framing formula, but instead praises the Lord of Light and promises salvation to those who love his name.

30 Who Told Jesus? This chapter offers the closest point of intersection between the Mandaean Book of John and the New Testament, and the clearest indication of any dependence of the former on the latter. The depiction of Jesus coming to John to be baptized, with Spirit (ruhā) descending, are especially close points of contact. But other details are noteworthy as potentially less obvious (but nonetheless extremely important) points of contact. The reference to Jesus potentially becoming John’s disciple reflects something which historians have found to be implicit in the New Testament, perhaps implied most clearly when John refers to Jesus as “one who comes after me” in the Gospel of John. The reference to “loosing” the Sabbath reflects the precise terminology used in the New Testament debates about Jesus’ practice of healing on the Sabbath. The question “Who told Jesus…?” recalls that asked by John in the Gospel tradition: “Who warned you to flee from the coming wrath?” (Matthew

105 K.T. van Bladel, From Sasanian Mandaeans to Ṣābians of the Marshes (Leiden: E.J. Brill, 2017), 67.

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3: 7; Luke 3: 7). In combination, these points argue against Joel Marcus’s conclusion that “The depiction of John in Mandean texts seems far removed from history, and it is usually dependent on Christian traditions, often of an apocryphal nature but drifting even further into the realm of fairy tale and myth.”106 The chapter reflects Mandaean ambiguity towards the figure of Jesus: not only did Jesus not come to John at his invitation, but the very fact that Jesus came to him is viewed as unfortunate and blameworthy, for reasons that are made clear later. At the beginning of this chapter, Jesus asks for baptism and to become John’s disciple. Although the term used later becomes a technical term for initiation into the Mandaean priesthood, the term here seems to reflect its earlier shared Aramaic heritage in the terminology of discipleship. Jesus promises in return to mention John in his written decree, presumably referring to one or more of the New Testament Gospels. John responds, not by asserting his own need to be baptized by Jesus as in the Gospel of Matthew, but by rejecting Jesus with a series of accusations, anachronistically combining those of Jesus’s critics in the Gospels, such as the loosening of the Sabbath, with those of a much later era, such as the emphasis on celibacy (whether among priests and nuns or in a more generally ascetic encratite group). Since the Mandaean John is viewed as having undermined the Law of Moses, the fact that John is made to here accuse Jesus of doing so as though this were something negative is noteworthy, and it may reflect other traditions upon which the Mandaean author drew. The reference to tooting with a trumpet is obscure, but this too could be a New Testament allusion, whether to the trumpet expected when Jesus returned, or to the (literal or metaphorical) sounding of the trumpet when giving rewards to attract attention to oneself (Matthew 6: 2). Jesus is depicted as swearing that he has not done the things of which he is accused, calling down curses upon himself, and asking once again for baptism and discipleship. This time, John responds to Jesus with a series of metaphors about the impossibility of conversion: the deaf cannot become scribes, the blind cannot write, ruins cannot prosper, widows cannot become brides, putrid waters will never be pleasant, and oiled stones cannot become wet. Jesus counters that the deaf can indeed become scribes, and so forth, and John acknowledges that if Jesus can explain how these paradoxes might be resolved, he would be ‘a wise messiah’ indeed. This section belongs to a widespread genre, that of a master testing his student’s knowledge of the faith with a series of paradoxes, which are resolved through parables, as in the gospel accounts or the abundant Buddhist kōan literature. Jesus’ responses all concern the ways in which different individuals can change their social status through correct behavior. Jesus concludes with a final statement that each is responsible for his own sin suggests that, if Jesus is baptized unworthily, he alone will be culpable and not John. His responses are evidently correct, and satisfy Abator, who sends a letter directing John to baptize Jesus, even though the letter refers to him as ‘the deceiver’ (kadābā). As soon as Jesus is baptized, Spirit descends in the form of a dove, as in the Gospel accounts. She boasts, ‘You have made me holy’ (məqadšātley) and furthermore he has also inadvertently blessed her seven sons, the planets. Although Jesus’ baptism is unequivocally depicted as a tragedy, at no point during this entire narrative is Jesus charged with responsibility for this tragedy. Instead, both John and Jesus find themselves unwitting pawns of Abator and Spirit, respectively. Spirit boasts that she has transformed each of the ritual components of the baptism into a follis, a word of Latin origin referring to large bronze coin (and the ultimate origin of the Arabic word fulūs, which means money). In this context, it doesn’t necessarily mean money, but rather to an unstruck blank, the unmarked basis on which new coinage is stamped. In this manner, the Jordan becomes the basis of the baptismal font, the pehtā ‘morsel’ and the mambuhā ‘spring water’ become the basis of the Eucharist, the borzinqā ‘turban’ (likely from Sumerian ( t ú g ) b a r. s i( g ), via Akkadian paršīgu ‘headdress; turban,’) becomes the basis of the ‘priesthood,’ and the margənā ‘staff’ becomes the basis of the crozier. Spirit has imprinted a Christian meaning upon these items, just as a blank is stamped with the die to become a coin. In doing so, the text plays upon the names of each, for example Syriac morānitā ‘shepherd’s crook,’ the equivalent of the margənā, becomes Mandaic mahronitā ‘molestation.’ In this connection, it is perhaps significant that

106 J. Marcus, John the Baptist in History and Theology (Columbia, sc: University of South Carolina Press, 2018), 20; contrast J.O. Ryen, The Tree in the Lightworld: A Study in the Mandaean Vine Motif (Bergen: Fagbokforlaget, 2006), 39.

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the crozier shaped like a shepherd’s crook is characteristic of western Christians, such as Roman Catholics, but not of the eastern Christian communities of the Middle East. The warning to beware ‘the god fashioned by a carpenter’ seems to have a double meaning. On the one hand, it could refer to the religion created by Jesus, the carpenter. On the other hand, it may indicate the making of wooden images such as the crucifix (qəruqsā, from Latin crux, here paralleling the Aramaic word ṣalibā), which many Christians use in worship. Those who make crucifixes are here named explicitly as Romāyi ‘Romans.’ The question about who made the carpenter likewise has a double meaning. On the one hand, it points to the ultimate origin of all things, including those who make crucifixes. On the other hand, it may also show an awareness of the accusations that some Jewish sources make concerning Jesus’ legitimacy. The presence of loan words such as follis and crux, as well as the oblique references to a specifically Latin Christianity, suggest that the composition of this text postdates the Edict of Thessalonica in 380 ce, according to which Christianity became the sole recognized religion of the Roman Empire. A post-4th century date would also be in keeping with this chapter’s criticism of institutionalized celibacy. On the other hand, the chapter is replete with Old and Middle Iranian loan vocabulary and completely lacking in any Arabic influence, which suggests that it belongs to a pre-Islamic milieu, prior to the end of the Sasanian Empire in 651 ce. The inclusion of Syriac and Latin elements in this anti-Roman polemic indicates addressee-switching, which Gary Rendsburg defines as a literary-linguistic device in which authors include foreign elements in texts ostensibly directed at foreign nations. Rendsburg has collected numerous examples of this device in the oracles to the nations, such as Isaiah 21: 11–12, Jeremiah 48: 36, and Zechariah 9: 3.107 When Jesus promises to mention John in his epistle, he uses the word pərudqā, Middle Persian frawardag ‘letter,’ rather than the usual Mandaic equivalent engertā. Similarly, when John challenges Jesus to give an explanation of the paradoxes he has related, he uses an Old Persian loan-word, paršegnā, in place of the far more common Mandaic term apraštā, or the Arabic loan words tafsir and šarḥ which characterize later texts. This word first entered Biblical Aramaic as paršeìgen ‘copy,’ and both the Mandaic and Biblical Aramaic forms reflect the Old Persian pati-čagna rather than its Middle Persian reflex pačēn ‘copy.’ Finally, in Jesus’ responses to John, he describes a pagan magician as a zandiq, using the Middle Persian term zandīk borrowed directly from the religious vocabulary of Zoroastrianism, rather than indirectly via a form such as Arabic zindīq ‘heretic.’ It would seem then this text belongs to a period of competing orthodox hegemonies: Roman and Christian in the West, Sasanian and Zoroastrian in the East, prior to the advent of a new Islamic hegemony in the region.

31 The Spheres and the Chariot Trembled The celestial spheres, the chariot of Adunay, the sun, the moon, and Spirit (Ruhā) are all affected by John’s unmarried status and lack of children. Once again, we find figures that are traditionally viewed in a very negative light presented in a much more nuanced manner. John too becomes saddened, but expresses concern that, were he to take a wife, it might distract him from his religious activities. As in chapters 5, 26, and 30, a letter then comes from the lightworlds, telling John to take a wife. The mornings of the week are apportioned between time spent with his wife and time devoted to prayer. In line 17 and again in line 23, the letter commands him, ‘see that you attend (məbāṭlātli) to Earth.’ In light of the letter’s concern with marriage and childrearing, this cannot be məbāṭel in its more conventional sense ‘to invalidate, abolish,’ but rather ‘to care for, be concerned about’ as in Syriac. This account of John’s marriage and his family life are unique to Mandaean literature, and include technical terms unique to this domain, some of which derive from Akkadian, such as šusbānā “groomsman” (from Akkadian susapinnu ‘best man’) and maršin porānā ‘they endow a dowry’ (while porānā is ultimately from Greek phernḗ, maršin derives its meaning in this instance from the Akkadian verb rašû ‘to acquire’). Mandaeans view marriage positively, while the New Testament depicts John as an ascetic, and in the previous chapter, we saw John depicted as criticizing Jesus for preventing marriage. John’s concerns here may reflect traditions that

107 G.A. Rendsburg, “Addressee-Switching,” in G. Khan et al. (Eds.), Encyclopedia of Hebrew Language and Linguistics, vol. I A–F (Leiden and Boston: E.J. Brill 2013), 34–35.

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either originate outside Mandaeism, or reflect an earlier stage in the history of its development. John’s children’s names include some distinctively Mandaean ones. After the names of the children are listed, John’s wife’s name is revealed to be Anhar, and that she comes from the mātā d-košṭāni, or ‘the city of the people of Truth’ (for which, see the references in chapters 14 and 26, as well as the commentary to chapter 49). John asks her rhetorical questions about what she will do after he dies, the answers to which are all counterfactual. At the heart of this discussion is the idea of resurrection. John repeatedly insists that he will depart for the lightworlds after he dies, and that there is no return for those who have so departed. This chapter also reflects the Mandaean disdain for mourning and other displays of concern for the body of a departed believer, including the construction of a burial vault (azgā) and a coffin (qibutā). These two terms are unique to Syriac and Mandaic within Aramaic, suggesting that John is specifically criticizing the burial practices of Christians; a cognate of the latter exists in Jewish Babylonian Aramaic, where it simply means ‘framework.’ In place of a coffin, John suggests that Anhar recite ‘ascensions’ (masqātā), hymns intended to raise the soul of the deceased to the lightworlds. Intriguingly, in her response to John, Anhar declaims, ‘how you strike (manqišātli) at my entire body!’ (line 59), employing the causative stem of the verb n-q-š. In Eastern Aramaic, this root in this stem generally means ‘to compare,’ but it cannot have this meaning in this context. Elsewhere in Aramaic, the meaning ‘to strike’ in this stem is characteristic only of Western Aramaic varieties such as Christian Palestinian Aramaic and Samaritan Aramaic, apart from the Old Syriac Gospel of Luke according to the Sinaitic Palimpsest, which employs the causative form maqqeš in 11: 10 against the basic form nqaš in the Peshitta.

32 The Spheres and the Chariot Trembled (Cont.) This chapter takes up the narrative concerning the parents of John once again (continuing upon chapter 18), with John recounting the relevant events. The shaking of the celestial spheres and chariot is mentioned once again. It also returns to the motif of John’s parents being very old when he was conceived, common to biblical literature, and one specifically associated with Zechariah and Elizabeth in the Gospel of Luke, although their specific ages are not mentioned there. John says that he was taken from the howsā of the Jordan—introduced in chapter 1 as the place in the lightworlds from which all flowing water originates—and placed in the womb of Elizabeth. John is thus asserted to be the incarnation of a pre-existent person, just as came to be said about Jesus, and the lack of any need for a midwife indicates the supernatural character of his birth. The reference to having come into being “from Elizabeth” hints at John being genuinely human, as well as having a lightworld origin, in a manner that parallels the view of Jesus that developed in Christianity. The chapter then goes on to recount the discussion of what name should be given to John when he is born. This parallels the naming of John in Luke 1: 57–63, going into further detail, proposing the names “Wise Joseph” (Yāqip d-Hokkəmtā) and “the pillar Zatan” (Zātān Esṭunā), both of which appear as the names of literal pillars standing in Jerusalem in the Right Genzā.108 Elizabeth insists that the child will have the name John-Johannes, which infuriates certain unnamed Jews, who plot to murder her and her child. The characterization of the hostile opponents as “Jews” is once again reminiscent of the New Testament Gospel of John, and it may reflect a similar experience by a sectarian Jewish group of hostility within their Jewish community, leading to their eventual separation from it. The lightworld being Excellent Ennosh hears of the plot and spirits the infant John away to the white mountain “Parwan, where infants and children are raised (metrabbin) with spring water” (line 29). Lidzbarski identifies this location with the Mount Tarwan of chapter 52,109 which he derives from Arabic θarwān ‘wealthy.’110 This proposal not only assumes some kind of unconditioned textual corruption, but also introduces a spare and somewhat uncommon Arabic word into a chapter that otherwise lacks any obvious

108 Lidzbarski, Ginzā, 343, Book 15, section 11 (= 333, ln. 15 according to Petermann’s 1867 edition). 109 Lidzbarski, Johannesbuch ii, 11, fn. 3. 110 Lidzbarski, Ginzā, vii.

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Arabic influence, save for a reference to Zechariah, who is described as “like an Arab (arbāyā) whose fate has abandoned him.” As an aside, the motif of Arab fatalism, sometimes adduced as evidence of a post-Islamic provenance for this chapter,111 is more easily squared with literary depictions of pre-Islamic Arabia than the faith of the Qur’ān.112 Here, the word arbāyā is almost certainly a play on māreybā ‘dotard’ (a contraction of mārey abbā “my lord father,” used here and elsewhere sarcastically), which it parallels, and need not imply any anti-Muslim animus. In lieu of Lidzbarski’s suggestion, we might fruitfully compare this Mount Parwan with Mount Paran (the har Pārān of Deuteronomy 33: 2) or the wilderness of Paran (midbar Pārān), which became Ishmael’s refuge after he and his mother Hagar were cast out of Abraham’s household (Genesis 21: 21). It is similarly one of the locations in which the Israelites camped during their Exodus (Numbers 10: 12; 12: 16; 13: 2; 13: 26), situated somewhere between Midian and Egypt (1 Kings 11: 18), and is also celebrated as one of the places in which God manifested (Deuteronomy 33: 2; Habakkuk 3: 3).113 On this basis, midbar Pārān is traditionally identified with the al-Tih desert, and har Pārān with al-Tih mountain, both in the Sinai peninsula, in a much closer proximity to Jerusalem than Media, where Drower situates it.114 Ennosh’s flight into Parwan with the infant John also parallels the flight of the Holy Family into Egypt (Matthew 2: 13–23). With the gentilic ending -āyā, this same place is commemorated in the name of the five intercalary days of the Mandaean calendar, Parwānāyā. Drower claims that in her days it was pronounced paranaia or paranoia,115 and indeed the holiday is still known to this day in Iraq as ʿīd al-khalīqa or al-brōnāyā. The living tradition therefore preserves Parān as a variant of the name Parwān, albeit not one found in any manuscript. For all of these reasons (the parallels with the infancies of Ishmael and Jesus, the divine manifestation, and its proximity to the setting of this story), Paran is a much stronger candidate than any of the other locations that have been proposed. All that remains to explain is the apparent variation between Parān and Parwān. Macuch furnishes numerous examples of variants of Mandaic words in which a superfluous u has been inserted, apparently through analogy, for which the living tradition furnishes variants without u, such as šuma ešmā ‘name’ and ešumia ešmi ‘heaven.’116 In this instance, an obvious analogy is the provided by the root p-r-w/y, which means ‘to grow.’ This root is frequently used in hendiadys with verbs from other roots such as r-w-r-b ‘to become big’ as in chapter 30 pāryā w-metrowrab ‘[the offspring] grows up and becomes big’ (line 34), and in this chapter, metrabbin ‘they are raised’ from the root r-b-w/y immediately follows the name (line 29). Such infancy legends are not uncommon, and the third century Roman ce author Claudius Aelianus relates a similar story, which he attributes to Gílgamos, grandson of Euēchoros, king of the Babylonians (whom Albright identifies with the legendary Gilgameš, the son of Lugalbanda, who had succeeded Enmerkar to rule Uruk).117 According to Aelian, Euēchoros placed his daughter under guard, but when she became pregnant, her guards tossed the infant Gílgamos from the citadel in which she was kept. A passing eagle snatched him from the sky and brought him to safety in a garden, where he was protected and raised to adulthood. Excellent Ennosh is similarly identified with an eagle, as in chapter 75 and again in chapter 35, where he assumes this form to protect Meryey and destroy Jerusalem, as is made explicit in the Great Treasure’s account of the same legend. Wherever Par(w)ān might be, John takes refuge there until he reaches 22 years of age. This age features two digits that are the same, like the ages of his parents when he is born, 99 and 88. The theme of being saved from threats and returning later is reminiscent of the depiction of the childhood of Jesus in the Gospel of Matthew. On the way to Jerusalem, he encounters Battāy, whom Siouffi’s informant identifies as the servant of John’s 111 Lupieri, “Giovanni Battista,” 227. 112 e.g. al-Ḥadīd (57): 14. 113 In this regard, see T.B. Dozeman, “The Wilderness and Salvation History in the Hagar Story,” Journal of Biblical Literature 117.1 (Spring, 1998), 23–43. 114 Drower, Haran Gawaita, 11. 115 Drower, Mandaeans of Iraq and Iran, 33 and again on 328. 116 R. Macuch, Handbook of Classical and Modern Mandaic (Berlin: Walter de Gruyter, 1965), 14; 127–130. 117 W.F. Albright, “Gilgames and Engidu, Mesopotamian Genii of Fecundity,” Journal of the American Oriental Society 40 (1920), 307–335.

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parents,118 and instructs her to inform his mother of his return. For this reason, she is introduced to us with the words, “Who told Battāy?” in a manner similar to Jesus in chapter 30 (and for that matter Spirit in chapter 2). She informs Elizabeth that a prophet has come to Jerusalem, and that he resembles her and her husband. Elizabeth rushes out to see John, not veiling before she goes out. Zechariah then writes a bill of divorce, prompting the sun and the moon to criticize him. John’s response to his reunion with his mother is to kiss her on the mouth, which leads to a shocked reaction from Ennosh. John responds that he has kissed her as repayment for having carried him for nine months. Ennosh judges this response to be wise, and he concludes by telling the sun that he has kept John safe. As in the material earlier in the work about John’s parents, there is much here that simply has no parallel in Christian, Gnostic, Islamic, or other sources which mention John the Baptist. It is unclear why Zechariah is portrayed so negatively, and why John is depicted as kissing Elizabeth on the mouth. Perhaps the latter aims to emphasize that Elizabeth is simply the vessel through which John appears on the human scene, and not an appropriate focus in her own right—contrasting with the Christian focus on Mary, who receives particular venerance as the “Mother of God” or “God-bearer” (theotókos). This chapter also recalls Jesus’ act of kissing Mary Magdalene in the Gospel of Philip, even though this text has a lacuna which makes it unclear whether he was said to have kissed her on the mouth. As noted above, John describes himself as coming from the hus yardənā or howsā of the Jordan. This same enigmatic phrase also appears in chapter 1, line 36, where it is identified as the place from which come all the Jordans of living water. Both contexts require howsā to mean something like the ‘source’ of the Jordan, but have been translated by Lidzbarski as ‘reservoir,’ on the authority of Nöldeke (1875, xxxiii), both contending that it is a borrowing from the Arabic word ḥawḍ- ‘basin, cistern.’ As it is extremely rare to encounter Arabic loanwords in the classical Mandaic texts, this claim deserves particular attention. In his his Arabic-English Lexicon, Edward Lane identifies ḥawḍ- with the root ḥ-w-ḍ ‘to collect (water)’ inter alia, which would seem to indicate that it is indeed a good Arabic root, and not potentially a loanword into Arabic from some other language.119 Assuming no ad hoc sound changes, the root of this word could only have been *ħ-w-ɬʼ. This would give us Aramaic ḥ-w-ʕ (Old Aramaic Ḥ-W-Q), Hebrew ḥ-w-ṣ, Akkadian ʔ-w-ṣ, and so forth. The root ḥ-w-ʕ is otherwise unattested in Aramaic; likewise, Akkadian preserves no reflexes of this root. The expected G infinitive êṣum ‘to be(come) too little, small,’ is actually derived through regular sound changes from Old Babylonian wiāṣum, and the expected cognate to Arabic ḥawḍ-, ūṣum, only appears with the meaning ‘arrowhead,’ which clearly comes from the unrelated Proto-Semitic root *ħ-ϑʼ-w. Hebrew, on the other hand, has two roots that are potential candidates, ḥ-w-ṣ i and ii, the first of which is represented by the word ḥûṣ ‘outside’ and the second by the word ḥáyiṣ ‘barrier, partition.’ Brown-Driver-Briggs relates the latter to Arabic root ḥ-w-ṣ, meaning ‘to sew’ or ‘to contract,’ which could just as easily be related to the Akkadian root ḫ-ṣ-ṣ (e.g. ḫaṣāṣum ‘i to snap off; ii to erect (a reed hut)’). In any case, neither has anything to do with the putative West Semitic root *ħ-w-ɬʼ, which is seemingly unattested in any other Semitic language, or the Mandaic word howsā, which is evidently unrelated to any of the other candidates, although the final sibilant might be compared with the s in səhaq ‘he jumped (for joy),’ which is ultimately from the Proto-Semitic root *ɬ’-ħ-k’; see the commentary to chapter 69 for discussion of this word and its etymology. This would make howsā a cognate of ḥawḍ-, but not a loan word. Quite apart from the question of the origin of the Arabic term is the question of how it might have been adopted into Mandaic: – Why would Mandaeans, who live in a water-rich environment and have a correspondingly rich vocabulary for water features, need to borrow such a term from Arabic which is not generally known for its aquatic vocabulary? This would represent a total inversion of the established principles by which borrowing operates. – Why then, for that matter, would this stray Arabic word appear, isolated, in a text that is otherwise almost completely bare of other Arabic loans?

118 Siouffi, Études, 7. 119 E.W. Lane, Arabic-English Lexicon 1 (London: Willams & Norgate, 1863), 670.

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– Finally, how can we explain the anomalous use of s to represent Arabic ḍ? Here is a spare list of words containing the same phoneme, borrowed into Mandaic, from A Mandaic Dictionary: Arabic

Mandaic

Gloss

ʔarḍ-

arda

earth

bayāḍ-

baiad

whiteness

ḍaʕīf-

daʿip

weak

ḥawḍ-

hus

basin

There are no other examples in A Mandaic Dictionary, and at least one of these is dubious in the extreme, but the pattern is clear: the Arabic phoneme ḍ-, when borrowed into Mandaic, is consistently represented by d, with the possible exception of this one word. Granted, one could easily counter that the word howsā, if it was indeed borrowed, may have been borrowed from Arabic when the articulation of ḍ- was quite different from what it was at a later date. Even so, there is no further corroborating evidence that it was borrowed, despite its superficial similarity to ḥawḍ-, which might just as easily be explained by appealing to their common origins in the proposed West Semitic root ħ-w-ɬʼ. In the final analysis, it’s just not a good candidate for a loan, and therefore should be discounted as evidence for the dating of this passage.

33 At My Voice, Spheres Shake This chapter marks the final appearance of John in the work. His uniqueness, as one whose voice shakes the power of the malevolent celestial forces, is once again emphasized. Christ (Məšihā) asks John a series of questions, firstly about the Great Life and Sunday, secondly concerning the soul’s path in the afterlife, thirdly about the sword of Sowriel,120 the angel of death, and finally about the appearance and nature of the soul. John responds to Christ’s questions, not in turn but in reverse order. John emphatically denies that the soul is anything like blood, dew, and wind, and claims that it appears to be wrapped up within the mortal body and rises up to the afterlife in a splendid garment. The bulk of his response, however, is reserved for the interaction between Sowriel and the soul, which is unwilling to leave its body and therefore needs to be weaned from it: When the fire burns, the soul

slips out from the feet and knees.

From the feet and knee she slips,

and she comes near to the hip.

She slips from the hip,

and she comes to grab the heart.

Then, she drops to the breasts

and she presses until she is weaned.

The eyes, face and lips shrink (gənāṣyā),

and the tongue rolls back and forth.

The text is somewhat opaque, and requires two emendations in order to be made comprehensible. The first emendation concerns the fate of the soul after it drops to the breasts. It is at this point that it is unwillingly removed from the body. On these grounds, we feel confident in emending the otherwise incomprehensible lmarẖ mitgamal to almā d-metgemlā ‘until she is weaned.’ The one potential objection to this emendation is

120 For which, see K. Günther “Das Schwert des Ṣauriel,” in Durch Dein Wort ward jegliches Ding! Through Thy Word All Things Were Made! 2. Mandäische und samaritanische Tagung/ 2nd International Conference of Mandaic and Samaritan Studies, ed. R. Voigt (Wiesbaden: Harrassowitz, 2013), 89–96.

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that the Hebrew verb g-m-l ‘to wean’ is otherwise unattested in Eastern Aramaic, in which the equivalent verb is consistently ḥ-š-l. It does, however, appear in Western Aramaic, e.g. the Samaritan Targum J to Gen. 21: 8. The second emendation concerns the word ganṣa, a hapax within Mandaic, referring to the behavior of the eyes, face, and lips after the soul departs the body. If we read the first consonant as the indicative particle q(which also appears in chapters 18 and 74), then we can interpret this word as gə-nāṣyā ‘they shrink or wither,’ in the manner of a corpse. The placement of this chapter is puzzling, since it follows the second chapter about John’s parents, which otherwise would have formed an inclusio surrounding the material about John. The questions posed by Christ reflect actual views that were held, as we find attested, for instance, in the first of the ‘Rhythms upon the Faith, Against the Disputers’ by Ephrem the Syrian.121

121 See J.B. Morris, Select Works of S. Ephrem the Syrian (Oxford: John Henry Parker, 1847), 108.

Meryey (34–35) Meryey is the quintessential Mandaean heroine, and one of the few human characters most frequently encountered across the Mandaean scriptures. Her rejection of Judaism is the subject of two prayers from the Canonical Prayerbook, cp 149 and cp 162, both of which agree in their particulars with chapter 34.122 Absent from these four texts, the two prayers and the two chapters, are any references to John and his disciples, apart from a possible reference in chapter 35 to some disciples (tarmidi) whom her unnamed lightworld protector kills in his destruction of Jerusalem. Outside of the post-Islamic chapters (21, 22, and 54), the only explicit link between Meryey and any of John’s disciples appears in the right-hand volume of the Great Treasure, in the mouth of the lightworld being Excellent Ennosh: I spoke with my voice and recited,

and became a doctor for Meryey.

I became a healer for Meryey,

and healed her from scratch.

I was called a true healer,

who heals without taking wages.

I led Meryey down and baptized her in the Jordan.

I drew the pure sign upon her.

From Meryey, the perfect one,

Jacob and Benjamin have come forth.

From Jacob and Benjamin,

365 followers have come forth.

Disciples came forth in the place, Jerusalem.

Jews became angry,

and they killed my disciples

who pronounced the name of life.123

In this account, Meryey is Ennosh’s initiate, and she in turn initiates Jacob and Benjamin. In the Book of John, these two are usually counted among John’s disciples, not Meryey’s (see chapter 27), and her lightworld protector is the one who murders the disciples, not Jews. The references to Jacob and Benjamin, and the 365 disciples who came forth suggest that the position of the Meryey chapters was guided by chronological concerns as well as physical ones. In the Great Treasure, when Spirit and her children founded Jerusalem, Ennosh prophesied from the clouds that these 365 disciples would come forth from the place, and these disciples fulfil this prophecy after John has left his body. It must be admitted that there is little else connecting this Meryey to John the Baptist. Although the heroine of this section bears a hypocoristic form of the same name as that of the mother of Jesus, it must be noted at the outset that Mandaeans do not identify the two women with one another. Siouffi’s informant refers consistently to the former as Morio, daughter of Éléazar (16–19) and the latter as Mariam, sister of Inochoueï and mother of Yahio (136–137), perpetuating a distinction also present in our text (see, for example, chapter 30, p. 103, ln. 7). As noted above, a woman with the same name appears among John’s followers in chapters 21, 22, and 54, but as these chapters reference Muhammad and the Arabs, this appears to be a purely post-Islamic development.124

122 Drower, Canonical Prayerbook, 129–130 and 140–141, respectively. 123 Book 15, Section 11, according to Lidzbarski’s 1925 edition, or p. 332 according to Petermann’s edition. 124 Meryey should not be identified either with Mary Magdalene or the mother of Jesus, even if she may have acquired elements derived from one or both along the way. For explorations of the parallels and connections see further E. Fiori, “Da discepola prediletta ad albero di vita: le trasformazioni di Maria Maddalena nel mandeismo e nel manicheismo” in Una sposa per Gesù. Maria Maddalena tra antichità e postmoderno, ed. E. Lupieri (Roma: Carocci, 2017), 85–107 [85–98 and 100–102] and S. Shoemaker, “Rethinking the ‘Gnostic Mary’: Mary of Nazareth and Mary of Magdala in Early Christian Tradition,” Journal of Early Christian Studies 9.4 (2001): 555–595 [577–580, 585].

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These two chapters therefore represent the core of the legend of Meryey, and the fullest version of any account. The first introduces Meryey as a Jewish princess living a sheltered existence in Jerusalem. It details her rejection of Judaism and conversion to Mandaeism. The second chapter initially takes the form of a parable and resituates the narrative along the banks of the Euphrates, on which Meryey has assumed the garb and the tools of a Mandaean priest. Something has happened between this chapter and the preceding one: according to Siouffi’s informant, Meryey and her followers have departed Jerusalem for the lightworlds,125 but in Lidzbarski’s opinion, the Mandaean community has abandoned Jerusalem and resettled along the banks of the Euphrates.126 It is clear, however, from this text and the parallels in other texts such as Diwān of Harrān Goweytā and the 1012 Questions, that the 365 did not travel directly to Babylon from Jerusalem after these events, but rather to some indeterminate intermediary place between the two.127 The use of the prefix conjugation with an indicative meaning suggests that this tractate is relatively old. Both chapters are framed with the basic (Type A) formula, with the A.3 variation in Chapter 35.

34 I am Meryey, the Daughter of Babylon’s Kings In this chapter, Meryey (whose name also appears briefly in chapters 21 and 22) speaks in the first person. She juxtaposes her ancestry as a daughter of the kings of Babylon, and a daughter of the rulers of Jerusalem. This may seem puzzling at first, especially as her Jewish ancestry is explicitly asserted, but the two were frequently conflated in Mandaean literature. In her Mandaeans of Iraq and Iran, Drower recounts a related legend about a daughter of Nebuchadnezzar who becomes a Mandaean, in which Nebuchadnezzar is identified as Jewish.128 Citing sources such as Josephus (Contra Apion 1: 69), Drower notes that Jews identified themselves as being ultimately of the same stock as the Chaldaeans, and so the contradiction is only apparent. Meryey is raised by priests and works in the Temple, which she characterizes in the most negative terms, calling it a “disturbed house,” in which there is “no stability, no support for the poor, and no refreshment for tortured souls.” Her parents leave her at home when they go to the synagogue, here also named as the bit ammā ‘the house of the people,’ as in chapter 27 (see the commentary there for further discussion). They warn her not to go out and to lock (šədeybon, surely not šəreybun ‘loosen them’ as the text reads) the doors behind them, lest the “sun[light] of my lord” fall upon her. This reflects their identification of Adunay, the Jewish God, with Šāmeš, the sun, which is explicitly made in chapter 54. Meryey rejects their commands, informing us ‘I heeded not what my mother told me (lá-ṭ-amrat-ley), Meryey, and heard not what my father ordered (lá-d-paqd-an) my ear.’ As an aside, in doing so she illustrates the two allophones of the relative pronoun ḏ-, ṭ before a vowel (e.g. ṭ-ābed ‘the one who does,’ ṭ-abāhātan ‘of our ancestors’), in contexts where it would historically have been followed by a glottal stop, and d in all other environments. This would suggest that the so-called “emphatic” consonants, which are today only very lightly pharyngealized, were historically glottalic, as they are in the Ethiosemitic languages. While making her way to the Temple, she discovers that she has come to a Mandaean tabernacle (bit maškənā). The way by which she happens upon this place of worship reflects a certain element of secrecy about Mandaean meetings, and perhaps that Mandaeans met precisely at a time when other Jews were worshipping elsewhere. Meryey finds them singing, and as she listens to them she falls asleep, remaining there even after the worshippers have departed. At this point, her “sister in Truth,” her double in the land of Truth, calls out to her and awakens her, warning her to leave Jerusalem “before the priests and priests’ sons go out, and sit in the shadow of Jerusalem’s ruin,” foreshadowing the coming destruction and the flight of the 365 disciples from Jerusalem. Before returning, she conceals her petitions (bowātā) and her responses (enyāni), two categories of Mandaean prayer. Despite this, her father heaps abuse upon her when she returns, calling her a “promiscuous lamb” (erbā

125 126 127 128

Siouffi, Études, 18. Lidzbarski, Johannesbuch ii, 125. Lupieri, Mandaeans, 144–165. Drower, Mandaeans of Iraq and Iran, 282–288.

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məzaneytā) and a “bitch in heat” (guritā məšahantā), and Meryey rebukes him in response. He accuses her of apostasy, and of preferring a man in a Mandaean turban (borzinqā) to one in a Jewish phylactery (ṭuṭeptā). Meryey insists that her love is not for a Mandaean man, but for her lord, Manda d’Heyyi. The chapter ends with Meryey pronouncing curses upon all the Jews, their priests, and the rulers of Jerusalem. This story is important not least because it is fundamentally an account of conversion to Mandaeism, a practice which is nearly unthinkable today (albeit one that is the subject of much debate within the community), but it is also an account of a Mandaeism in which John seemingly does not figure. It also suggests a more egalitarian Mandaeism, one in which converts from other faiths are welcome and women are leaders, as well as one of the ways that the discrete Mandaean gatherings may have come to the attention of non-Mandaean Jews. While there is no reason to think that the precise details of this story necessarily reflect historical events, it is not impossible that the conversion of a young woman to Mandaeism, who at some point returned home late from one of their gatherings, could have led to tensions and persecutions at some point in Mandaean history.129

35 I am Meryey, a Vine This second chapter focused on Meryey continues in the first person, following the “I am x, [who is] y” pattern established in chapter 11 and several other following chapters. It is worth comparing to the “I am” statements in the Gospel of John, most obviously the statement “I am the vine” and its further elaboration in John 15.130 The first part of this chapter assumes the form of a parable. Meryey identifies herself alternatingly as a vine (gopnā) and as a tree (elānā), these two words being used throughout this composition as synonyms. Much like the cedar (Hebrew ʾérez) of Ezekiel 17: 22–23 and the plant (Greek lákhanon) of Mark 4: 32, birds flock to this vine/tree, taking shelter within it and building their nests there, indicating Meryey’s role within this community. Unlike the biblical parallels, however, some birds flee it, and others are torn from its branches by storms. These likely represent apostates, either as a result of the Jewish response to Meryey’s conversion (which is the subject of the latter half of this chapter), or in response to other persecutions. Some may have sought to distance themselves from the community as a consequence of this controversial figure, and this chapter predicts that such acts of disunity will ultimately be to the detriment of those who have separated. A white eagle appears before these birds, and they ask him to reveal the fate that has befallen the birds that have left the vine/tree. This eagle represents one of the lightworld beings, either Splendid Hibel, who calls himself a white eagle in chapter 73, or Excellent Ennosh, who heals and baptizes Meryey in the brief abstract from the Great Treasure. Whoever the white eagle may represent, he reveals the gruesome fortunes of the birds who have left the tree, and he asserts that those who accompany Meryey are far more fortunate. The eagle then reveals that it has been sent to heal Meryey, just as in the account from the Great Treasure, and assist her in caring for the community. The reference to healing waters (135, lns. 5–10) recalls Revelation 22: 1–2, which in turn draws on Ezekiel 47: 1–12, and both of which connect flowing life-giving water with the imagery of the sheltering vine/tree. The eagle exhorts his brethren to remain faithful despite the persecution that has come in particular upon Meryey, but clearly is also affecting the rest of her community as well. The speech of the eagle concludes with a curse (“Woe to the Jews…”), providing a bridge to the second portion of this chapter, which is seemingly unrelated to the first portion. Specifically among the Jews who are accused of persecuting Meryey is Eleazar of the Great House, who was introduced in chapter 18 as John’s first disciple, submitting to his authority while he was still yet in the womb.131 The entire Jewish community slanders Meryey, accusing her of infidelity. They gather to find her, intending to execute the man who has led her astray and bring her back to Jerusalem. They find her by the Euphrates, seated on a throne, with a white banner over 129 See further J.F. McGrath, “Reading the Story of Miriai on Two Levels: Evidence from Mandaean Anti-Jewish Polemic about the Origins and Setting of Early Mandaeism,” ARAM Periodical 22 (2010): 583–592. 130 See E. Schweizer, Ego Eimi: Die Religions Geschichtliche Herkunft und Ologische Bedeutung Der Johnneischen Bildreden, Zugleich Ein Beitrag Zur Quellenfrage Des Vierten Evangeliums (Göttingen: Vandenhoeck and Ruprecht, 1939); Ryen, The Tree in the Lightworld. 131 Siouffi (Études, 16–19) identifies the latter as the father of the former. Lupieri (Mandaeans, 222) notes that the two are juxtaposed here. His observation is significant, as nowhere else are these names found in connection with one another.

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her and a scroll on her lap, as she holds a staff and wears a girdle. She is thus at once royalty, priest, and teacher, preaching to and commanding the attention of even the fishes and the birds. They prostrate themselves before her, and Meryey’s mother pleads with her to return with her, claiming that her entire community is mourning her departure, which they will demonstrate by destroying all of their jewelry: “we’ll crush (hāšlennon) gold with weights (mekdor),”—the latter looking very much like an otherwise unattested Gt infinitive from the verb k-d-r, here meaning to be weighted down—“making [it] chopped (gəzizi), beaten (rəqiqi), and sliced (səfiṭi).” The occasional realization of q as g and vice-versa, in addition to the use of the technical vocabulary of goldsmiths, has frustrated many attempts to translate this passage. She also asks her to remember how she once taught the Torah (“from the moment and the day (men rupā umen yumā) that you hung it up (daliti), dust has been its cover”), and urges her to take it up once again. She believes that she has been captivated by a strange man or foreigner, but Meryey rebukes them. She responds to these charges, “I am not a woman to leave for zubia, and it is not that I have loved a man.” The meaning and etymology of zubia, or in some variants zibia, is not obvious. Nöldeke derives it from (komri) dehbi ‘sacrificepriests,’132 but this hardly appears to fit this context, where it transparently parallels gabrā, ‘man.’ Lidzbarski states the obvious, that “going out for zubia” is clearly intended to be a euphemism for fornication.133 In all likelihood, it derives from *zinba, an otherwise unattested by-form of dinba, the absolute form of dinabta/zanapta ‘tail;’ cf. Syriac dunbā and Jewish Babylonian Aramaic danbā. Arabic provides an obvious parallel, in which zubb, a modern reflex of the cognate term δanab- ‘tail,’ has come to mean ‘penis.’ Another metonymy appears in the line that follows, “I did not leave to return to you, and to see you, wicked qombā.” The word qombā can be compared with Jewish Babylonian Aramaic qubbəʿā ‘skullcap,’ with prenasalization of the long medial consonant, Syriac qubbtā ‘vault’ with the same process, or possibly Middle Persian gumbad ‘dome; fire temple.’ The three options are not necessarily mutually exclusive. Because of the references in chapters 18 and 27 to qombā d-kāhni ‘the dome of the Jewish priests,’ all authorities have identified the one qombā with the other, but since the setting of this reproach is the Euphrates and not Jerusalem, there is no reason to privilege the latter interpretation. In a similar vein, Jews sometimes refer to their ultra-orthodox coreligionists as “black-hats,” with reference to their distinctive headgear. The temple does appear in this chapter, but whenever it appears, it is consistently called bit məqadši ‘house of the sanctifiers’ rather than as a dome or vault. It is worth contrasting this account, in which Meryey is identified as Jewish but the community to which she defects is unnamed, and a variant related by Drower, in which the protagonist is an unnamed Jewish daughter of Nebuchadnezzar, and the community to which she defects is explicitly identified as Nazorean.134 In the latter, Nebuchadnezzar asks her Jewish relations, “Why did you kill this people of your own blood without right?” indicating a family relationship between Jews and Nazoreans, whereas in the former, they consider Meryey’s new community to be non-Jewish and foreign. In either account, the eagle returns to destroy Jerusalem and the Temple. In this account, however, the eagle kills the Jews by drowning them, pulling them down into the devouring waters. The figure of Meryey therefore seemingly owes more to the Miriam of the Exodus (15: 20–21) than the mother of Jesus. Even the manner in which the Jews pledge to meticulously destroy their gold echoes the way in which Moses disposes of the Golden Calf (Exodus 32: 20). Somewhat confusingly, the eagle also kills some disciples (tarmidi) in Jerusalem. As Lupieri notes, perhaps this word reflects the Hebrew cognate talmîd and not necessarily the disciples of John the Baptist, who are otherwise conspicuous through their absence from this section.135

132 133 134 135

Nöldeke, Mandäische Grammatik, 312. Lidzbarski, Johannesbuch ii, 33 fn. 2. Drower, Mandaeans of Iraq and Iran, 282–287. Lupieri, Mandaeans, 152 fn. 35.

The Soul Fisher (36–39) The parable of the shepherd as ruler, already introduced in chapters 11 and 12, is one of the most widespread themes among pastoralists in the region of the Middle East. Ezekiel 34: 2–5 and 23 emphasize first the failings of the bad shepherds of Israel, with a promise to set a good shepherd over them. In John 10: 11–18, Jesus identifies himself as the good shepherd prophesied by Ezekiel. Likewise, Muhammad employs this same metaphor in describing every one of his followers as ‘a shepherd responsible for his flock,’ according to a hadith related by Abdullah ibn Umar and declared authentic within the Saḥīḥ al-Buḫārī and the Saḥīḥ Muslim. In the standard motif index of folk literature,136 this motif is subsumed under the rubric “J80. Wisdom taught by parable.” Subsequent motif indices categorize it as “J80.0.1 Wisdom taught by parable. The good shepherd.” Other variants of the parable appear throughout the sacred literature of Judaism, Christianity, and Islam, and through the vehicle of these religions have become popularized throughout the world. Despite its popularity, the relevance of the parable is arguably less immediate to people who do not practice a pastoralist lifestyle. For example, citizens of the United States are arguably far more likely to describe their president as a captain commanding the ship of state or even a ceo in charge of a company than as a shepherd responsible for his flock. In the following section, Mandaeans similarly resituate this parable within their own socio-cultural and environmental context, the marshes of southern Mesopotamia, thereby creating a new ecotype for an old parable.137 They accomplished this by incorporating details reflecting the local environment (for example, fish and birds rather than sheep and wolves) as well as socio-cultural elements (fishing rather than tending sheep, and the use of mock interference in reported speech). As these marshlands constitute a unique environment within the otherwise arid region of the Middle East, and marshlands the world around are not typically known for producing or preserving written corpora of literature, this particular text stands alone within the corpus of Semitic literature and indeed the literatures of the world. Unfortunately, it is also one of the most difficult texts to interpret within the entire Mandaic corpus. In his introduction to this section,138 Lidzbarski outlines the lengths to which he went to clarify some of the most difficult cruxes within it, by traveling to the region and consulting with both local authorities as well as some of his colleagues who had lived in Iraq and were therefore considerably more familiar with the vocabulary of daily life. His approach, which was essentially ethnographic in nature, was inspired for his time, but he frankly admits that his efforts were not entirely successful. Fortunately, our understanding of the marshes and the various vernaculars of its inhabitants has improved immensely since Lidzbarski’s time, thanks to the efforts of fieldworkers in the region, among them Stefana Drower, who transcribed the entirety of chapters 36, 37, and 38 as recited by her informant Sh. Negm during the 1930s, who was himself a native speaker of Mandaic, thereby furnishing us with the traditional pronunciation of many of these terms (which will be supplied in the following three chapters). By returning to the text armed with this new information, we can arrive at a better understanding of it. All of these chapters are framed with the Type A formula. Chapter 36 employs the prefix conjugation with indicative meaning, which is generally an early feature, but simultaneously employs the innovative participial preterite gəṭel l- construction. This might be an indication of its late composition, relative to the rest of the text, since this same construction is characteristic of most other Eastern Neo-Aramaic languages, although it bears noting that this construction is completely absent from Neo-Mandaic.

136 S. Thompson, Motif-Index of Folk-Literature: a Classification of Narrative Elements in Folktales, Ballads, Myths, Fables, Medieval Romances, Exempla, Fabliaux, Jest-Books, and Local Legends, Revised and Enlarged Edition (Bloomington: Indiana University Press, 1955–1958). 137 The Swedish folklorist Carl von Sydow borrowed the term “ecotype” from the vocabulary of botany, in which it describes a genetically distinct geographic variety, population or race within a species which has adapted to specific environmental conditions 138 Lidzbarski, Johannesbuch ii, 138–144.

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36 A Fisher am I Just like chapters 11 and 12 on the Good Shepherd, and the two chapters on Meryey that immediately precede it, this chapter and the one that follows it begin with an “I am x, a y” declaration. The content of these chapters marks an abrupt change from the Meryey legend, although the similarity of the incipits may have motivated their juxtaposition. Certainly, there is little else to explain why one section would follow the other, although it is clear in this chapter that the scene has decidedly shifted from Jerusalem, the setting of chapter 34, to the rivers of southern Iraq, as in chapter 35. The composition begins comprehensibly enough, but it is not very long before we start encountering problematic words. The word kāli (ln. 2), for example, is a cipher. The word kāli usually means ‘hindrances’ or ‘restraints,’ but this does not make any sense within this context, particularly since it appears to be parallel to ṣeydi ‘fishers.’ Drower and Macuch suggest a derivation from an Arabic word ‫ ﻛﻼء‬kallā’ meaning a ‘riverbank’ or ‘harbor,’ but this does not fit the context either. The following word xelyāṯa (ln. 4) appears to be related, and parallels našewi ‘nets,’ suggests that kāli refers to those who fish with nets rather than spears. According to Edward Ochsenschlager, the question of net-fishing vs. spear-fishing divided the marsh communities that he documented; while fishers increasingly used nets to catch fish, the Miʿdan or Marsh Arabs rejected them as unmanly, and prefered to fish with spears alone.139 These marshes are variously described as huri meyyi or agma, the latter likely from Akkadian agammu. The former is clearly related to the Arabic word xawr-, which is synonymous with ‘gulf’ or ‘(river-)valley’ in the standard language, but in the dialects of southern Iraq refers specifically to the constellation of very shallow lakes that characterizes the region. Other geographic features of the marshes are introduced in ln. 3; there are ‘trails’ (geṣi) and ‘mounds’ (təlāli). Given the frequent confusion between the ligature hn and the letter ṣ, one might surmise that the hapax geṣi actually reflects a form like *gehni, from a root g-h-n meaning ‘to bend.’ Drower and Macuch (giṣa 1, s.v.) assure us that gahn, a word from the local dialect of Lower Iraq, refers to the type of path trodden by water-buffalos as they pass through the reeds, which bent down by their feet and bodies. The word təlāli is yet another hapax, which Drower and Macuch relate to Arabic tall- and Syric telālā. After introducing himself, the fisher further expounds upon his knowledge of the marshes and his ability to evade the traps that other fishers have left—he does not ‘pierce’ našewi, huri, and xelyāṯa, but neither is he held back by them. The first of the three plainly refers to nets or snares; the third is likely derived from the same ‘restraints’ mentioned above, leaving the second, which as noted above means a kind of marsh lagoon. It is likely that all three refer to different types of trawls and trap nets that might be damaged by a more careless fisher making his rounds. Together with the lightworld beings Hibel, Shitel, and Ennosh, who compose his crew, he travels in a “crescent (sahrāna), which is not iron,” the word crescent presumably referring to the shape of the boat, in keeping with the depiction of lightworld vessels in illustrated diwāns such as the Diwān Abator.140 He stands as if armed for battle, with a helmet (qorāha) on his head, a spear (falta) in his hand, which is also ritual wand (margna) and a staff of pure water (gawāza ed meyyi daxya), which recalls the wand of living water (margna ed meyyi heyyi) that Meryey bears in the preceding chapter. This boat is also described indiscriminately as a sfinta ‘ship,’ and arba ‘vessel,’ literally a kind of bowl. Lidzbarski also adds šabaitā based upon line 15, but bə-šafita in that context is evidently not another word for boat but rather the equivalent of Syriac as šapyāit ‘smoothly,’ as the following line clarifies that his vessel does not cause any commotion in the water. He spread over the “sgufāna of our enemies”—presumably an injury, cognate with Syriac sugpānā—and cleared out the qfāyi or ‘flotsam’ that blocks the way of life. This pleasant scene is interrupted by the commotion of other fishers, who argue with one another about their greed and their dishonest business practices, which were also among the concerns of chapters 22 and 28. One accuses the other of not preserving his fish with salt so that they don’t stink in his “vessel.” In most manuscripts, this last word is rendered with arba, but in our oldest manuscript, b, the ardab, a Persian measure equivalent to roughly 12 gallons, appears in its place. These fishers are later (ln. 91) identified as the planets (radāyi, literally ‘wanderers’). When the fisher hears this, he calls out to his kotlāya or (in the version recited by 139 E.L. Ochsenschlager, Iraq’s Marsh Arabs in the Garden of Eden (Philadelphia: University of Pennsylvania Press, 2014), 230. 140 Drower, Diwan Abatur.

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Sh. Negm) kottāla, who is evidently a helmsman, employing a root of the sound translation kotlā ‘rudder,’ which renders Greek kanthḗlia by means of the word kotlā ‘back; rear,’ itself likely on loan from Akkadian kutallu. The helmsman gives him an esqubra with which to make a sound in the marshes. This superficially resembles a Greek word for a small container (skuphárion, literally ‘little skyphos’ a kind of drinking vessel), and indeed it appears to be used in that sense in the 1012 Questions as a synonym for “the House” (w-esqubrā ṭəmirā həwā, almā d-bābā l-etli ‘and the container became buried, until it had no entrance’).141 The name ‘small box’ would be more appropriate for a string instrument (cf. Latin cistella) like the sanṭūr or sanṭīr (possibly from Greek psaltḗrion) or something like the Mesopotamian lyre. The former is hammered like a dulcimer, whereas in ln. 44 the fisher apparently blows inside of it (npabẖ bgauẖ, according to Lidzbarski’s version) after breaking off the wing of a predatory bird, on which basis Lidzbarski identifies it as a type of wind instrument. In chapter 11 (ln. 31), the shepherd similarly has a whistle (mašruqtā), although this appears to be an entirely different sort of instrument. While whistles were either molded from clay or carved from other materials, Mesopotamian string instruments were held together with pitch, which explains why the fisher assures us that his esqubra is durable, “because water does not mix with pitch” (ln. 45). On these grounds, it is preferable to derive npabẖ from the root n-p-ʿ, a by-form of n-p-ṣ ‘to shake off loose material from something’ with the bird’s wing used instrumentally, as a kind of feather duster. Further support for this is given by manuscript J from San Diego and fragment K collected by Drower, which supply the variant nfaṣ-bi rather than npabẖ. Whatever this instrument might be, the fisher uses it to wake the “fish of the deep” (nuni ed umqi) and frighten off the bird of prey (ṣeppar ṣinta, or ṣantā in Lidzbarksi’s edition) that torments his fish. The identification of these fish and the birds that prey upon them proved to be the major obstacle to Lidzbarski’s translation. We should not assume that these terms correspond neatly to the Linnean system taxonomy, but in some cases it should be possible to identify them with fish and fowl known from the region even today. The term ṣantā or ṣinta is problematic; Drower and Macuch relate it to the Arabic word ṣunān, bad body odor, and the Syriac ṣnānā, which can mean the same thing or the smell of roasted meats, but it must be admitted that the semantic shift from “body odor” to “carrion” is a bit forced, and it raises the obvious question of why a ‘carrion bird’ would torment live fish. Sh. Negm’s variant ṣinta suggests a derivation from another word, ‘craft’ (cf. Syriac ṣenʿtā), which might be more appropriate in the context. The sirma rabba whose wing is broken to dust the esqubra appears to be snub-nosed (cf. Syriac srāmā), and its description as a predator inhabiting the marshes matches that of the terrifying, prehistoric-looking shoebill (Balaeniceps rex), which routinely reaches nearly five feet in height, and whose wings can stretch to more than seven feet in width. While the nearest shoebill are today found in the marshes of East Africa, it can be presumed that its distribution was somewhat wider in antiquity. After challenging them, the fisher swiftly overwhelms the other fishers, and they plead for their lives, promising not to molest those who mention his name. The fisher is implacable; he ties them up, destroys their boats and nets, and places them in cauves, which he drags behind his boat. The word translated here as ‘cauves,’ which appears as kāfri in Negm’s edition, kapuria in manuscripts b and j, and kaprun in Lidzbarski’s edition, clearly refers to a kind of box or basket, ventilated with holes, into which fishers secure their catch and drag it behind their boats, in order to keep it alive. This word can also mean the catch of fish itself, just like Akkadian kamāru and Jewish Babylonian kəwārā to which it is undoubtedly related, following a similar extension to the word “catch” in English, whereby a “fresh catch” or “catch of the day” can refer to the fish that have been freshly caught rather than the act of catching them. This use of the term is illustrated in lns. 61 and 64, kauaria brundia ualuai ‘cauves of brundia and aluai,’ evidently referring to two different types of fish, which Lidzbarski multiplies to three by inferring another conjunction between kauaria and brundia. The fisher forbids the other fishers from eating these fish, and condemns them to eating other types, specifically the giriṯa (the Mesopotamian catfish or Silurus triostegus, known locally in Arabic as the jirrī) and the qusa “that gets up on its hands.” The root of the latter invites comparison with Syriac ʿaqisā, the jinga shrimp, Metapenaeus affinis; Lidzbarski (151, fn. 8) notes that it is paired together with the crab (ṣarṭānā) in an unpub-

141 Book i, Part ii, no. 264, in Drower, Thousand and Twelve Questions, 54; translated on p. 183.

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lished prayer book (Paris ms Sabéen 26, p. 225, ln. 12), although in most other sources it is associated with warm-blooded mammals and fowl. Bottom feeders (such as shrimp) and fish without scales (such as catfish) are taboo to Jews and Mandaeans alike,142 which might explain why they are allotted to the fishers. The following lines are somewhat obscure, but the word hbnina or ḏbunnẖ appears to refer to the bunnī or Mesopotamichthys sharpeyi, a fish similar to a barbel that is today a mainstay of the fishers of these marshes. The narrator also confines the fishers to the “marshes of deceit,” which they cannot leave without being trapped, an apparent metaphor for the mortal world. They are condemned never to drink from the Eulaeus or Karûn, which stands for the end of the world in chapter 18, and here parallels the ‘(un)-fathomable river’ that all righteous souls must cross in their journey to the lightworlds, enhar Kšāš. This same river also appears in chapters 51 and 55. The other fishers once again plead for mercy, flattering the fisher and offering to serve him, but he rebukes them a second time, explicitly identifying them as the Seven and reiterating his mission to save those who bear witness to the Life.

37 A Fisher Am I, of the Great Life This short chapter begins with a commission from the Life, to catch fish that do not eat filth or the poisons that the other fishers use to capture their fish, šunda and ṣinda (mə)sarita, literally ‘stinking grain.’ On the authority of Père Anastase-Marie de Saint-Élie, Lidzbarski identifies the first poison as “water fennel” or horsebane, the fine-leaf water dropwort (Oenanthe aquatica), and the second additionally as fennel.143 Ochsenschlager notes that the Maʿdān poison “shrimp or cut-up fish bait” with the seeds of jimson weed (Datura stramonium),144 a foul-smelling plant that fits the description of ṣinda (mə)sarita. The bait which they poison is likely a chum of chopped fish, the “meal of ṣihnia” which his fish will not approach, akin to the Jewish Babylonian ṣaḥnāṯā, Syriac ṣaḥnāytā, and Arabic ṣaḥnāh, ‘chopped fish.’ Both Negm and Lidzbarski reads this word as ṣiṣi and translate it as ‘bad dates,’ perhaps informed by Arabic šīṣ and Neo-Mandaic šiṣɔ, although it seems more likely that both men have been led astray by the similarity between the ligature hn and the letter ṣ, as with the hapax geṣi in the preceding chapter. The chapter follows the model of the preceding chapter, and the fisher once again introduces his boat, an indestructible and splendid vessel, and its crew, Sunday (Habšabba) and Life’s Son (Bar Heyyi). Sunday uses the punt pole to move his vessel, and Son of Life steers with the tiller. Instead of enumerating his weapons, as the fisher did in the previous chapter, in this chapter he enumerates several parts of his boat: the mharrā or ‘prow,’ the sokāna or ‘tiller,’ the ašli or ‘cables,’ and the arāda or ‘punt pole.’ He does encounter the other fishers, who encounter him bow down in worship to him, but they are not the primary concern of this chapter. Instead, he instructs the fish of the sea to be on their guard in this world, and pledges that he will help them in their transition from darkness to light.

38 The Fisher Put on Bright Garments In this chapter, we find the fisher girding himself as if for battle rather than for fishing, wearing bright garments and wielding an axe (nargā in line 1, nagrā in the following line, which Lidzbarski translates as ‘crossbar’ and identifies with Targumic nagrā ‘leg’), in a manner similar to the narrator of chapter 76. The axe is described as rust-less and ready for combat with demons and “the wicked Magus.” Once again, as in the preceding chapters, the other fishers engage him and offer to make him a partner in their business venture despite the fact that he has not caught any fish. They also give him fishing advice, such as exchanging his bright raiment for black

142 Drower, Mandaeans of Iraq and Iran, 48. 143 Lidzbarski, Johannesbuch ii, 154. 144 Ochsenschlager, Marsh Arabs, 228–230.

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clothing so that the fish will not see him, and they explain the benefits that will accrue to him from his partnership with them. One of the more salient images from the chapter, and undoubtedly the most perplexing for its translators, is the detailed description of the fishing nets woven and cast by their mother, who is evidently Spirit, as the fishers are identified in this chapter with the Seven (line 72). Lidzbarski was frustrated by these passages and ultimately unable to translate large portions of them because he lacked the requisite information about net fishing in southern Iraq. After knotting cords of every kind, she distributes rocks (šuhia, which Sh. Negm reads as ešhi, but compare Syriac šuhā ‘rock’) and pieces of lead (abāri) into the nets (line 25). Ochsenschlager notes that his informants in Hiba line the outer edges of their throw nets with lead in order to weigh them down,145 as the following line illustrates. The netting (atāna) becomes so full of weight that it groans (etanā, from ʾ-n-ḥ ‘to groan’) that it is heavier than the world, illustrating the Mandaean penchant for wordplay. Having weighted her net, Spirit proceeds to cast it (lines 27–30). In doing so, she divides the water with a cord (ezli), causing the sides of the net to fall upon the fish like walls that collapse (kaṯ šuri ed niperqon). What is going on here? Ochsenschlager notes that, “When throwing the net, the caster grips one edge in his teeth and the balance of the net in his right hand with the long cord wound around his wrist from which it will unravel as the net flies through the air. Drawing in the cord brings the weighted bottom of the net together below the surface of the water ensnaring the fish between it and the more buoyant top,” as rather clearly described in the text.146 In the following couplet (lines 31–32), the fish are restrained within a circlet (kəlili) and beaten back from a crown (aṭari). The latter is a hapax legomenon within Mandaic, but given that it explicitly parallels kəlilā, the usual word for crown or circlet, it can only be Hebrew ʿăṭārā, ‘crown.’ What are these crowns doing here? Ochsenschlager describes the fishing nets of the Maʿdān as circular and “attached to a metal ring, which is approximately 12 to 14 cm in diameter […] the net is then turned inside out and a long cord attached to the eye at the top,”147 that being the cord used to trap the fish. The 12–14 cm ring through which the cord is threaded must be the ‘crown’ from which the fish must be beaten back, as it presents the only opening from which they can escape. A primary obstacle to translating this and other passages in these chapters is the proliferation of nonstandard grammatical constructions that characterizes them. For example, the verb ṭaibilun ṭeywellon ‘they sink’ is typically stative (compare Syriac ṭbaʿ ‘to sink’), but even if it were transitive (for example, in the D-stem, where one would expect the form *mṭaibilun), it is not immediately clear who is doing the sinking. The direct speech of the fishers is full of forms that, at first glance, appear to be grammatical passives, but which logically function as active verbs, for example line 5, literally “the fish of the marsh is not caught for you,” but logically means “you haven’t caught the fish of the marsh,” line 6, which literally reads “the fish bait is not seen to you,” but logically means “you haven’t seen the fish bait,” line 24, “fishers that resemble you do not see us,” which logically means “we never see fishermen that resemble you,” and line 25, which literally reads “the sail yard steers the fisher,” but can only be understood as “the fisher steered the sail yard.” As such forms are neither characteristic of the classical Mandaic texts nor of modern Mandaic, logically they cannot represent the result of interference from these languages upon the reported speech of the fishers; more likely, they represent some sort of mock interference or emphatic foreignization, which is to say that they have been deliberately employed to highlight the foreign background of the fishermen. Several possibilities as to the identity of the substrate language of the fishers present themselves. Middle Persian, for example, is characterized by a split ergative construction in which the patients of transitive verbs and the arguments of intransitive verbs are unmarked in the past tense, but the agents of transitive verbs in the past tense are marked in precisely the same manner as the objects of verbs in other tenses. Likewise, in all other Eastern Neo-Aramaic dialects belonging to the Central and Northeastern sub-groups, the perfect stem of the verb is built upon the passive participle, and the agent of transitive verbs is marked with the object marker lə-. For example, in Ṭuroyo, the first phrase, “you did not catch the fish of the marsh” would be translated as

145 Ochsenschlager, Marsh Arabs, 227. 146 Ibid. 228. 147 Ibid. 227.

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something like lo-ṣədlŭx an-nune di-qəwiṯo. The possibility exists that the author of this composition attempted to highlight the alien nature of the fishers by attributing to them the speech habits of Persian-speaking Zoroastrians or the Eastern Aramaic-speaking members of other faiths. Whoever the fishers may represent, either the planets or members of other faiths, their traps are so successful that “only one out of a thousand will see them, and only one out of two thousand will see twice” (ln. 41). These include a baznaqeyṯa, a hapax in Mandaic literature, which Lidzbarski derives from the compound *bit znaqita ‘house of bondage.’ The description resembles a weir, a kind of fishing trap that uses posts, stones, or in this case bundles of reeds (geši)148 to direct fish swimming downstream into a kind of bottleneck from which they cannot easily escape. If the baznaqeyṯa is indeed a weir, it might be equivalent to the Arabic ḥāḍra (pl. ḥḍūr), a traditional, semi-permanent, fish trap erected in the intertidal and shallow subtidal zones. During high tide, fish move into the intertidal shallows, and as the tide recedes they are directed along a reed wall placed perpendicular to the shore into an approximately circular enclosure with a funneled mouth. There, they remain alive within the enclosure until the fisher collects them at low tide. Similar weir-type traps include the gargūr (pl. garāgir), a beehive-shaped fish trap, the qufaṣ (pl. qfāṣa), which is similar, or the ḥīza (pl. ḥyaz, which is larger version of the same, all of which resemble small houses to a greater degree than the ḥāḍra.149 The baznaqeyṯa evidently consists of a zargi between two mahuni, both of which are likewise words of uncertain origin; Lidzbarski compares the former with Jewish Babylonian śirgā ‘lattice-work’ and the latter with Byzantine Greek mánganon ‘mangonel; a machine for hoisting or winching’ (cf. Hebrew mangānûn ‘mechanism’ and Syriac maganun ‘water-wheel’), perhaps influenced by Greek mēchanḗ ‘machine.’150 It must be admitted that this is not terribly convincing, but the two mahuni appear elsewhere (for example, chapter 28, ln. 48 and again in the parallel in chapter 67, ln. 25) where they are clearly instruments or locations of torture. A water-wheel of the noria type, designed for hoisting water from a river further inland for irrigation purposes, would certainly fit the context, especially considering that they are subsequently described as “heavy” (ln. 79). The fishers also equip their lair (marbehṯa) with drag-nets or seines (lihi, likewise of unknown origin), snares (azli, not to be confused with cords, ezli), and gill-nets (ʿanqi), which trap fish who pass through them by slipping behind their gill covers like a necklace. Over the entrance to this booby-trapped lair, they hang a bell (zanga) forged with evil to captivate the worlds. At this point, the waters commingle with jimsonweed (sindi) and deadly arsenic (siki mowṯa) to overwhelm and intoxicate (ekwaš u-mṣandra, the latter participle from the root ṣ-n-d-r, as in Sh. Negm’s recitation and in ms J). The meaning of the word siki, here translated as arsenic, is not entirely clear. Lidzbarski translates it as ‘peg,’ although this hardly makes any sense in the context. Drower and Macuch suggest ‘stings of death,’ citing 1 Corinthians 15:55. In his notes on the lexicon of Syriac and Arabic chemistry, Rubens Duval provides a possible Syriac cognate, ‫ ــ‬, which he glosses as ‘arsenic’ and identifies with Arabic ‫ﺷ ﻚ‬.151 Lane defines this latter word (q.v.) as “[Arsenic;] a certain medicament, that destroys rats; brought from Khurásán, from the mines of silver; of two kinds, white and yellow; now known by the name of ratsbane.” The bell is possibly an oblique reference to a church bell, and it recalls a hadith attributed to al-Ḥārith alḤamdānī, in which the Caliph Ali encounters a monk tolling a church bell in Hira, and he interprets its tolling as a warning against the mortal world and its charms. The message of the bell is “we have ruined the everlasting house and we made our homes in a transitory realm,” and when the monk learns Ali’s interpretation of his own tolling, he becomes a Muslim.152 While such bells would eventually disappear from the landscape of Mesopotamia, prohibited by subsequent Muslim rulers, this hadith from Mandaean territory deftly inverts this legend of a bell that captivates and entraps the multitudes. In response to their entreaties, the fisher kicks their boats, and they gather together like a bunch of mice (reading Lidzbarski’s aburia as obri, as in Sh. Negm’s recitation and in ms j). As he splashes the water with his

148 For the etymology of this word, see C.G. Häberl, “The Relative Pronoun ḏ- and the Pronominal Suffixes in Mandaic,” Journal of Semitic Studies 52.1 (2017): 71–77. 149 C. Holes, Dialect, Culture, and Society in Eastern Arabia (Leiden: E.J. Brill, 2000), 422. 150 Lidzbarski, Johannesbuch ii, 98 fn. 3. 151 R. Duval, “Notes sur la lexicographie syriaque et arabe,” Journal Asiatique 2 (9th series, July 1893): 290–372 [324]. 152 M.B. al-Majlisi, Biḥār al-ʾAnwār (Beirut: Al-Wafāʾ, ah 1404), 14, 334, 1.

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pole, and a whirlpool forms, he informs the fishers that he has not come to catch fish, his fish cannot be trapped by their snares and poisons, and since they do not eat chum, they will not be caught with a kulab of it. Lidzbarski reads this word as a ‘hook,’ presumably on the basis of Arabic kulāb and Persian qolāb, and indeed Sh. Negm pronounces it qolāb as if it were the Persian word. Another possibility is ‘cage,’ from the Greek klōbós, which has also been borrowed into Hebrew as kəlôb, with the same meaning. Just as fish do not fish fishers, and water cannot mix with pitch, the fisher and his flock will not, indeed cannot ally themselves with the fishers. Using a common metaphor from the region, the fisher contrasts the omnivorous and often predatory crow with the granivorous dove (ln. 63). There are eight species of Columbidae in Iraq, including the Stock Dove, the Rock Pidgeon, the Common Wood Pidgeon, the Eurasian Collared Dove, the Oriental Turtledove, the European Turtledove, the Laughing Dove, and the Namaqua Dove. Of these, the Eurasian Collared Dove or Streptopelia decaocto, is the lightest of them in color, with grey-buff to pinkish-grey plumage. Similarly, ten species of Corvidae are found in the marshes. The most common are the Carrion crow (Corvus corone) and the Hooded crow (Corvus cornix). As in chapter 36, the fisher inveighs against the crow and other “crafty birds,” including the aforementioned shoebill (sirma), who is cursed to make his lair amidst the reeds, the starving sefna, who is cursed to fly without drying his wings on earth, and the stinking seḡḡi, who is cursed to see the fish and sigh. Lizbarski transcribes these names without translating them. The starving sefna shares the root of his name with the Jewish Babylonian Aramaic sappônâ ‘sailor’ and the Mandaic word for boat; Drower and Macuch (s.v. kapna) suggest that the bird may be a kingfisher, without elaborating. If we assume it is a kingfisher, there are two species in Iraq: the Pied Kingfisher (Ceryle rudis) which is a water kingfisher and does not migrate, and the White-Throated Kingfisher (Halcyon smyrnensis), which is a tree kingfisher and can range far from water. In light of the curse against the sefna, the former might be a better candidate. Similarly, they identify the seḡḡi (s.v. sagia 3) with the Persian (morḡ-e) saqqā ‘pelican,’ ultimately from Arabic saqqā ‘cup-bearer,’ due to its large gular pouch that can hold up to 10 liters of water (compare Aramaic šāqyā and Akkadian šāqû ‘cup-bearer’). This seems to be a bit far-fetched, and in the absence of any other obvious Arabic influence in the text, let alone Neo-Persian influence, we are skeptical of this etymology. If the seḡḡi is indeed a pelican, it is likely the enormous Great White Pelican (Pelecanus onocrotalus), which is native to the marshes. The last “crafty bird” to appear is the pied crow, orbāna fāsa, which is transparently the Iraq Pied Crow (Corvus cornix capellanus). The Persian name of this same crow is kelāḡ-e pise, literally ‘pied crow;’ the adjective pise derives from Middle Persian pēs, meaning ‘mottled’ or ‘leprous,’ which supports the variant form pisa that appears in two manuscripts of the Book of John, A and D, in place of the form pasa, which appears in the other manuscripts. After comparing the fishers to these various ‘crafty birds,’ he then explicitly identifies them the Seven (planets) in line 72, and by extension their aforementioned mother with Spirit, whom he strikes in the head with a staff of water (margna ed meyyi), splitting it in half. Their father, Ur, is also introduced, albeit not by name, in lines 77 and 78. The fisher condemns him to be trapped in the “black waters” of the darkworlds, recalling Manda d’Heyyi’s descent there, where he condemns Ur, “let your drink be from the black waters, those in which you took up residence.”153 In his closing remarks, the fisher promises to take his fish in his ship past the “custom houses” (maxsi) and the Seven’s “den of iniquity” (marba ḏ-eula; in ms J and K, mrābāda ed owla). The eaters of fish who remain behind will perish in their sanctuaries, but those who follow the fisher will be ensconced in the sanctuary of light, seated in thrones under stainless banners.

153 P. 86, ln. 16–17 of the right-hand volume, according to Petermann’s 1867 edition, or Book 3, p. 88, lns. 7–8, according to Lidzbarski’s 1925 edition.

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39 It Is the Voice of the Pure Fisher This chapter, the final of four employing the metaphor of the fisher, follows the pattern of the preceding chapters in a much abstracted form. Once again, we encounter the pure fisher, preaching and instructing the fish of the seas to rise up to the surface of the water and beware the other fishers. These other fishers hear him and approach, commenting upon his strange nature and that of his vessel, which is not sealed with pitch like theirs, is decorated with sublime banners, and which travels between the waters rather than by water. The fishers lament that within the reeds of their marsh is a ‘spear of wrath’ (palta ḏ-rugza, or falta ed roḡza in Sh. Negm’s recitation) in which there are no reservoirs (howsi) or fountains (riwi). A ‘spear of wrath’ or any other weapon seems unlikely here; perhaps instead it should be read as a *paltra ḏ-sriqa ‘empty acre,’ paltra being a unit of measurement derived from the Greek pléthron (compare Syriac peltārā), equivalent to the amount of land that can be plowed by an ox in a single day. In the following line (line 23), the fisher is armed with a zakāytā or dakāytā ‘the purifier,’ just like the Good Shepherd in chapter 11 (line 32). This is evidently some kind of weapon, and might have conditioned the reading of palta for the proposed paltra, which is admittedly a hapax within Mandaic. They contrast their condition with that of his vessel, which brings light to the marshes and is completely trap and net-free. We also learn that the wind (ziqa) dwells within this vessel; later, in line 35, we learn that it has four diqia ‘cauldrons’ as its tiller. ‘The four cauldrons’ are otherwise unknown within Mandaean letters, but the Four Winds (arba ziqia) are well attested there and elsewhere, and in light of the fact that at least one wind is already present and accounted for, it seems likely that these are the intended referents. The use of diqia for ziqi appears to be another hypercorrection similar to ziqla for deqlā ‘date-palm’ and zma for dəmā ‘blood,’ albeit in the opposite direction, substituting a d when z is pronounced. The fish that are trapped are described here for the first time as nuni d-uri (line 27). The second term is found only in this phrase and in chapter 36 (line 53), in which the Soul Fisher traps the other fishers b-uri ‘in the uri.’ The meaning of this term is not at all clear, and although Lidzbarski compares it to Syriac ʾoryā ‘manger’ and Jewish Babylonian Aramaic ʾôhrâ ‘fish net,’ he is none too confident about either prospect.154 Hezy Mutzafi compares this term to Neo-Mandaic urɔ ‘marsh, swamp, small lake,’155 for which reason it is translated here as ‘marsh pool.’ As in the other chapters, the fisher rejects the other fishers, telling them to ask their father and their mother about him. He threatens to destroy their home, Jerusalem, with his sail-yard (sqiri, likely from the Greek histokeraía ‘sail-yard,’ compare Syriac and Jewish Babylonian isqaryā ‘sail-yard’) and naiga ḏradia uširiata, a ‘neyga that travels, and openings.’ The word naiga is a hapax within Mandaic, and its meaning is obscure, but after comparison with the nargā or axe with which chapter 38 opens and the ‘great axe of liberations’ (narga rba ḏširiata) that Ennosh wields when he destroys Jerusalem in chapter 76 (line 2), we find sufficient grounds to emend it to narga. In a stark contrast to chapters 36 and 38, at the end of this chapter the other fishers repent, begging the fisher for mercy, and pledge to protect his fish, and those who mention his name.

154 Lidzbarski, Johannesbuch ii, 147, fn. 2. 155 H. Mutzafi, Comparative Lexical Studies in Neo-Mandaic (Leiden and Boston: E.J. Brill, 2014), 88.

The Iron Shoe (40–41) This chapter and the one that follows form one out of three pairs of chapters (40 and 41, 68 and 69, 72 and 73) that parallel one another and share the Type D frame, the rarest of the framing formulas, which opens each chapter with “In the name of the Great Life, and in the name of the precious Truth.” The formula does not indicate whether the referent is the personified Truth or the land of Truth. These three pairs might also be fruitfully compared with another three pairs, 52–53, 63–64, and 70–71, which also share the general theme of encounters between supernatural beings. Unlike the first set of three pairs, these three are each framed with the more common frame types. Chapter 52 has a Type A.5 frame, and 53 has the Type B frame, together with 70 and 71. 63 and 64 have Types B.1 and A.1, respectively. It is not always immediately apparent why these chapters are paired with one another. In the case of the two chapters which Lidzbarski labels “the Iron Shoe,”156 the rationale is immediately obvious: in each pair, the first protagonist is Splendid Hibel, and the second is “the man,” suggesting that these chapters were juxtaposed to emphasize the identity of the two figures. This is also the case with chapters 52 and 53, which also concern the figure identified variously as Hibel and “the man.” In chapter 40 and 41 an excellency speaks “from beyond” (men lə-hil), just as in the introduction to chapter 75, in a similar fashion to the beginning of chapters 12 and 67,157 but in these two chapters it is Spirit (Ruhā) who responds to the excellency from the entrance to the world of darkness. As Lidzbarski indicates, the syntax of the sentence indicates the being who preaches from beyond does not only come from beyond, but also stands and preaches from there, just as Spirit answers from the gates of darkness. Spirit tries to persuade Splendid Hibel (in the first instance), or the strange man (in the second), to let her hear his heavenly voice and his heavenly singing. In both chapters, he initially rejects her, comparing himself to an iron shoe. For this striking image, he uses the loan word qurpida (ultimately from Greek krēpídion ‘small boot,’ via Latin crepida ‘sturdy leather shoe’) which is attested in these two chapters and once in the Syriac translation of the Greek Passion of Saints Sergius and Bacchus,158 but seemingly nowhere else in Aramaic letters. Both chapters continue a theme well-established in the preceding four chapters: beings from the ligthworld and the darkworlds encounter one another, and those of the darkworlds unsuccessfully attempt to seduce those of the lightworlds with the riches of this world. Apart from the brief nature of these encounters in 40 and 41, an important difference between these two chapters and the ones that precede them is the location of this encounter: in the previous four chapters, all of these beings encounter one another in the mortal world, whereas these chapters take place in the worlds beyond.

40 An Excellency Preaches Forth from Beyond The first of the two chapters that Lidzbarski groups under the theme of the “Iron Shoe” concerns Splendid Hibel and Spirit. Hearing Hibel’s preaching, Spirit is entranced by his lovely voice, and asks him to identify himself. He replies that he is Splendid Hibel, “an iron shoe that has trampled the darkness.” She offers to pay him gold and silver for his singing, to which he responds with a mocking litany of five verses, each of which begins with ‘A well-prepared excellency am I.’

156 Lidzbarski, Johannesbuch II, 164–167. 157 In these instances, both employ the adverbial phrase men lə-bar, much like p. 367, lns. 24, 15, and p. 368, ln. 10 of the Right Genzā, according to Petermann’s 1867 edition, or Book 16, section 7, p. 391, lns. 23–24 and p. 392, lns. 12–13 according to Lidzbarski’s 1925 translation. 158 P. Bedjan, ed. Acta martyrum et sanctorum, vol. 3 (Leipzig: Otto Harrassowitz, 1892), 311, ln. 3.

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41 The Man Preaches from Beyond This chapter is found in its present position in our earliest manuscript, B, copied in 1618, and in all attested manuscripts from the 18th century onwards. It is entirely missing from two of our earliest manuscripts, A and C, which were copied in 1629 and 1690 respectively. It appears in D, copied in 1658, but only after the following chapter (“It is the Voice of Manda d’Heyyi”). It is not immediately clear what significance, if any, its presence or absence in our earliest manuscripts has for the textual history of the Book of John. It briefly recapitulates the previous chapter, with the strange man standing in place of Splendid Hibel. Spirit hears him preaching, and offers him gold and pearls to hear him sing, but he rebukes her and she retreats, immediately followed by Namrus. This is the more usual form of a name that appears earlier, in chapter 15 (p. 58, ln. 11) as Nemrus, where she is identified as the mother of the Seven and the Twelve, which is to say Spirit. Spirit therefore follows herself, albeit under a different name. The strange man responds that he is not a gusānā, or minstrel, a word of Middle Persian origin, but rather an “iron shoe,” as in the previous chapter. His words and singing are spiritual weapons, not for entertainment. Spirit’s casual remarks at the end (“may the truth heal you”) make for a surprising and indecisive ending to the encounter, although her emphasis on healing recalls another encounter between a savior figure and “the mother of the world,” namely the dialogue of Hylē and the Physician in the Coptic Pslams of Thomas xiv, 221, lns. 5f.159 In the Great Treasure, Namrus is twice identified as emmā d-ālmā ‘mother of the world,’ an epithet which Säve-Söderbergh compares to the Coptic tmaau nte-pkosmos ‘mother of the world,’ the epithet of Hylē in this psalm.160

159 Säve-Söderbergh, Studies, 146. 160 Ibid.

Admonitions (42–47) Chapters 42–47, 50, and 67, all of which Lidzbarski classifies as “admonitions” (Ermahnungen), belong to a genre well-established within the Book of John and elsewhere in Mandaic letters. In them, a lightworld messenger (under different names such as Manda d’Heyyi, Splendid Hibel, and Excellent Ennosh) delivers ethical and moral instructions to his devout followers among the mortals, whom he calls “‘my brothers,” “my sons,” “my chosen ones,” and “my perfect ones.” Lidzbarski’s eight admonitions compose roughly half of all those framed with a frame of Type B or some variation upon it, as is typical for the chapters containing moral instructions for humanity, with a few exceptions such as “Abator’s Lament” (70–71) as noted in the prefatory remarks. The brevity and formulaic nature of these chapters make dating them in relation to the surrounding chapters somewhat difficult. Chapters 44 and 45 both make the extensive use of the prefix conjugation, particularly in the protasis of conditional constructions, which suggests that they are of similar age, no later than our stage c. It is difficult to ascertain the relative age of the other texts belonging to this section, as they make exclusive use of the suffix conjugation, the participles, and the imperative, all of which are characteristic of Mandaic during all stages of its development. It is possible that they were not composed at the same time, as it seems as if they were joined together here on the basis of their common genre. Chapter 46, for example, stands on its own within the Great Treasure, as noted in the commentary to that chapter. Was it abstracted from this section for inclusion in the Great Treasure, or did the version from the Great Treasure serve as the kernel around which the other chapters of this section grew? It seems likely that the chapters circumscribed by the Type B frame have diverse origins despite their common subject matter, although the six admonitions in this section appear to form a discrete unit in terms of their genre, even if they were not composed together.

42 It is the Voice of Manda d’Heyyi This short chapter introduces us to a series of ‘mysteries’ or ‘secrets’ (rāzi) concerning aspects of the mortal world. Although there is punctuation in the original, it is clear that it is a dialogue between one speaker who asks where the lightworld visitor has come from, and then the latter who responds in the form of a disembodied voice (qālā). The responses are provided without explanation, save for the last two mysteries. The elect is compared to the myrtle, which blooms repeatedly throughout the season, whereas the body is compared to the rose, which historically (prior to 1867 ce) flowered once a season and then decayed. Whether these interpretations are subsequent to the formulation of the mysteries is difficult to say—compare the view of many New Testament scholars that Jesus’ parables initially circulated without their interpretation.161 Due to the cryptic nature of the remainder of the mysteries, Lidzbarski characterized it as “full of contradictions and incomprehensibilities.”162 As it has been received, there appear to be some lacunas in the text, most notably the words meyyi heyyi in line 7, for which we have reconstructed rāzā d- ‘the secret of,’ which would justify reading the entire hemistich as “[the secret of] water is life” rather than the expression meyyi heyyi ‘living water.’ The latter would be the lectio facilior as it is an extremely common phrase in Mandaic literature, but it leaves open the question of what living water is doing in this inventory of secrets, and what the secret of living water could possibly be. Lidzbarski suggests that living water may have been connected with fire, but fire appears in the next line associated with the sword.163 The connection of Earth with peacefulness or rest may be in the fact that all things are pulled downward, and also (more symbolically) complacent, whereas the aim for Mandaeans is to ascend to the lightworlds. The association of the heavens with the foundation of the earth (sadānā ‘base, foundation;’ also ‘anvil’) may simply

161 See e.g. S.J. Patterson, The Gospel of Thomas and Christian Origins, Nag Hammadi and Manichaean Sources, 84 (Leiden: E. J. Brill, 2013), 103; S. Davies, “The use of the Gospel of Thomas in the Gospel of Mark,” Neotestamentica 30.2 (1996): 307–334. 162 Lidzbarski, Johannesbuch ii, 167. 163 Ibid., 168, fn.2.

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reflect their opposition, but the mysteries of light and darkness, namely day and night, do not reflect opposition but rather identity. Perhaps all three mysteries are represented by their instantiations in the mortal world. The secret of water is life, but the connection of the soul with salt is more obscure. Salt preserves meat in much the way that the soul preserves the flesh—decay begins when neither salt nor soul is present. A connection between the sword of Sowriel and fire was made previously in chapter 33. Sleep is a frequent euphemism for death, and so the distinction between the two was a matter of reflection and inquiry for many ancient thinkers. Adam is a mystery, inasmuch as this creation of the inferior powers becomes a source of trouble for them and seeks to find his way back to the lightworlds. The introduction of procreation may be in view, but the son of the “First” may have in mind either his son Shitel or the Second Life, Yushamen, who represents the transition from the supreme unity towards the multiplicity of the divine, which was the ultimate puzzle with which many ancient thinkers wrestled, and which was particularly important in Gnostic systems of thought. The dome (qombā), whose mystery is that the righteous elect would not stand by it or abide it “for all the worlds,” could possibly refer to the dome of chapters 18 and 27, a Jewish skullcap, as in chapter 35, or even the firmament, as in chapter 1. The mystery of kindness is to shut one’s eyes while knowing many things, perhaps reflecting a choice not to see or focus on things which one could hold against someone. In a similar vein, the mystery of love involves a choice to shut one’s eyes to others that one may encounter and to remain faithful. The introduction of the pearl alongside baptism is indeed mysterious, unless one envisages an allusion to some familiar image, as in the Hymn of the Pearl.164 Its mystery is described in the same manner as that of baptism, as both are said to involve saying one thing—perhaps reflecting a choice to affirm one amidst a larger number of options that present themselves to human beings in the world. If that is the point, then a comparison with the image of the kingdom of God as a precious pearl which one sells everything to obtain (Matthew 13: 45–46) becomes appropriate. As for the mystery of poverty, being cast out into the world often did mean poverty in a literal sense, but here the mystery may be the apparent poverty of the soul which has been sent out into the mortal world. The chapter concludes with the interlocutor asking the speaker about his origins. He replies simply that he is a man from another world, with a mark upon his head. The mark set upon the head may denote a spiritual symbol, or an actual symbolic ornament such as the myrtle wreath worn by Mandaean priests.

43 It is the Voice of Manda d’Heyyi (Cont.) This chapter begins just as the previous one did, with the narrator introducing the disembodied voice (qālā) of Manda d’Heyyi before presenting his speech. He begins by condemning the high priests and Temple authorities for requiring or expecting money for religious instruction, and then stockpiling that money for themselves. The focus on the Temple and its priests is noteworthy, inasmuch as it focuses on an institution that ceased to exist in the year 70 ce, and which was of little practical relevance to people in Mesopotamia in later centuries. What possible role could the memory of the Temple serve in this context? If this chapter is not concerned with the Temple of history, then what does the Temple of this chapter represent? Clearly, the concerns of this chapter reflect the first century and no later, and barring some other explanation, it mostly likely reflects a tradition stemming from Judaea in the first century of the Common Era. The apposite question is therefore how this tradition came to be incorporated into the Book of John, and what function it serves within it. In the former chapter, Manda d’Heyyi came as a teacher, to instruct his followers in the mysteries of this world—freely, in contrast to the priests of the Temple. In this chapter, he comes as a judge, to condemn those priests and all those associated with them, whose relationships are specifically enumerated: fathers and sons, teachers and students, mothers and daughters, mothers and daughters-in-law, servants and masters, employees and employers. He explicitly makes one exception, namely husbands and wives, who will be spared “until the Great ordains it.” This is noteworthy, although the rationale and implications are not entirely clear.

164 The Hymn of the Pearl appears in some manuscripts of the Acts of Thomas (ch. 108–113).

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44 Life’s Herald Calls Forth The opening words connect this chapter to the two which preceded it. Here, however, rather than the voice (qālā) of Manda d’Heyyi that speaks, it is Life’s herald, designated by the word kāluzā which transparently derives from Greek kêruks ‘herald,’ pace Drower and Macuch’s efforts to derive it from Middle Persian xrōs ‘rooster.’ Mandaic ā not infrequently corresponds to Greek ē in loan words from that language, as in sām (from Greek ásēmon ‘bullion’) and kāwilā (from Greek khēlós ‘large chest’).165 The use of z to represent Greek ks likely indicates that the former represented an affricate, dz͡, at the time the word was borrowed. Although the Life’s herald initially blesses the one who has self-understanding,166 and the righteous who have refrained from evil, it quickly segues into condemnations of parts of the physical body. These include with the wicked heart (lebbā), the wrathful mind (ruyānā), the passionate conscience (tirātā, literally ‘guts’), the cursing mouth (pommā), the striking hand (idā), and the insatiable belly (karsā). Life’s herald then warns listeners that gifts and other righteous acts performed in this world may be meaningless, presumably if not done with self-awareness and in the service of good. Those who do so are likened to people who possess practical sorts of knowledge, such as scholars, builders, and pathmakers, but who do not use this knowledge to benefit themselves. The admonition not to report (la-tisehdon ‘do not bear witness’) if you give rewards, and if you happen to report your gifts, not to do it twice, is reminiscent of Matthew 6: 1, “Be careful not to practice your righteousness in front of others to be seen by them.”

45 Life’s Herald Calls Forth (Cont.) This chapter appears to elaborate upon the same theme as the much shorter chapter that precedes it. Once again, we are introduced to Life’s herald (kāluzā). It warns that all are responsible for preparing themselves, and the blessed are those who know themselves, and whose hearts will serve them as a master builder (ardiklā). Those are destined for the place of light. The bulk of the chapter is reserved for a list of twelve entities who are are destined for shame and, in some cases, explicit punishments. The passage then concludes with another beatitude, the mention again of seeing the place of light forming an inclusio with the earlier pronouncement of blessing. Most of the recipients of this catalog of invective are members of various professions, such as builders, teachers, and rulers, rabbā who have failed to do the things characteristic of their pursuit or occupation in a manner consonant with those who know themselves and who have prepared themselves to ascend to the place of light. In aother examples, the recipient of opprobrium is not a member of an occupation but some aspect of the human body, such as the jealous eye (aqut ini, lit. ‘grief of eyes’), the gluttonous belly (karsā rabti, lit. ‘great belly’), the forked tongue (treyn lešāni, lit. ‘two tongues’), and the wicked heart (lebbā bišā). There is no consistent pattern to the grouping of these, but there are some hints of deliberate structure. We initially get three of the first kind and three of the second, followed by a third triad from the first group, but the final triad alternates between the two groups, suggesting an inverted parallelism. The pronouncements upon the final triad are much more detailed than those that have preceded them, and they elaborate upon the consequences of the shameful actions. Rulers who do not benefit those whom they govern are condemned to a blazing fire, in which they “stoke the coals with their hands, and kindle the fire with their lips,” here in line 17 just as in chapter 50 (ln. 4), a striking fate that is also assigned to those who dye their hands and feet in chapter 28 (ln. 81) and the parallel verses from chapter 67 (ln. 58). All in all, twelve pronouncements of shame or anti-beatitudes are offered, a number which has positive connotations in Judaism and Christianity, but which Mandaeans consider taboo, as they associate it with the 165 Undoubtedly this reflects an orthographic convention, whereby ē was represented by the aleph ʾ serving as a mater lectionis. Alternatively, the Mandaic loan may reflect the influence of another dialect such as the Aeolic form, kâruks, just as the Aeolic form auḗr ‘air; space’ has seemingly served as the origin of Aramaic ʾawwêrā instead of Attic aḗr, which is the most likely source of Mandaic āyar and Syriac ʾāʾar. 166 The admonition “know thyself” is most famously associated with the Delphic maxim, but an emphasis on self-knowledge can be found in many authors across many cultures, and so there is no need to posit direct influence here.

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malevolent powers of the zodiac. These twelve anti-beatitudes also appear in four groups of three, in a manner not unlike the Mandaean calendar, which is divided into four seasons of three months each. The text does not indicate whether each of the anti-beatitudes corresponds to a specific sign of the zodiac or whether the relationship between the anti-beatitudes and the twelve children of Spirit is more generic. Also noteworthy is the fact that Life’s herald speaks in the third person throughout the composition, until the final line of the chapter, at which point it addresses the audience with a conditional phrase: “you whose hands work (nibdun) the truth, rise up and see (sāq həzi) the light’s place!” The use of the prefix conjugation in the protasis and the imperative in the apodosis align this chapter with stage c or an earlier stage.

46 From Light’s Place, I Left As Lidzbarski notes, this same chapter is paralleled by Book 15, Section 19 of the right-hand book of the Great Treasure, which he calls “a wonderful song of the soul’s descent.” Its position here, bookended by two admonitions, is puzzling, and Lidzbarski suggests that it belongs together with chapter 48,167 even though 46 and 47 share an initial line. The soul, if she is indeed our narrator, informs us that she has come from the place of light—which she addresses directly as the everlasting “eternal abode” (dowrā tāqnā), in contrast to the perishable mortal world (dowrā bāṭlā). She was joined by an excellency (otrā) who carries a staff of living water (gowāzā d-meyyi heyyi), much like Meryey (chapter 35, line 78). This staff is completely covered with leaves from end to end, which have the power to heal the narrator. The image is a paradoxical one, since it is difficult to imagine flowing water as a static object, let alone one covered with leaves. The combination of water of life and a plant with healing properties is also found in Revelation 22: 1–2, which in turn derives it from Ezekiel 47: 1–12.168 The excellency takes some of the leaves from the staff and bestows three boons upon the soul, healing her heart, filling books, and fixing her eyes. The reference to books (sedri) becoming full is obscure. In the parallel passage from the Great Treasure, two synonyms for books appear alongside one another: dərāši, which literally means ‘teachings,’ and sedri, which literally means ‘arrangements,’ as of prayers. Lidzbarski interprets this passage as referring to the filling of prayer books with the sacred hymns of the Mandaeans. Alternatively, may envisage the spiritual health of the individual being improved, so that the books which record good deeds with a view to the final judgment are given additional content as a result of the recovery of spiritual wellbeing. But the reference could also be to learning. Either way, there appears to be a progression from heart, to action, to a vision which presumably is of the spiritual Father of Life rather than to the individual’s literal father. Recovery of sight is a common image for the gaining of spiritual insight. This threefold recovery leads to three requests, which mirror the stages of healing previously mentioned: heart, gentleness without rebellion, and a level path to ascend to the lightworlds. The healing is thus not viewed as a once-for-all experience, but as part of a process that will be ongoing. The meaning of the heart being “carried” by great and small is unclear, but may perhaps be a request that all peoples will remember and esteem the supplicant.

47 From Light’s Place, I Left (Cont.) This chapter begins in the same way as the previous, but instead of the soul, our speaker now appears to be a lightworld emissary—perhaps one who previously ascended there, or at least obtained relevant knowledge thereof, and so is in a place to instruct others. Lidzbarski suggests that the speaker may be Manda d’Heyyi. The individual wears glorious robes and a victory wreath, which may allude to the white robes and wreath worn by

167 Lidzbarski, Johannesbuch ii, 172. The parallel passage in the Great Treasure is found on pp. 377–378 in Lidzbarski’s translation, and on p. 366 of Petermann’s edition. 168 See also 2 Enoch 8–9, which locates the tree and waters of life in the third heaven, in a place that is said to have been prepared for the righteous.

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Mandaean priests. Finding an already-existing group of Nazoreans, the individual sets up his throne, but is then said to relate to them not as king to subjects, but as father to sons, teaching them as a good father does, warning them about dangerous paths in life which they ought not to go down. The narrator cautions his followers against adultery, stealing, magic, “oppressing the soul in the body,” moving boundary markers (between properties), returning an escaped slave (or perhaps simply reporting unfavorably to a slave’s master about the slave, in a way that is likely to result in punishment), marrying (or perhaps simply having children with) slaves, being a tattle-tale, charging interest, andworshipping idols and demons. The notion of a judge who judges the entire world is a shared belief among the Abrahamic and affiliated monotheistic traditions. That Mandaeans are particularly close to those religions at this point becomes clear in what are nearly verbatim quotations from Jewish sources: Line 41: “He judges every person / as to his works and his merits.” For parallels to this line, see Psalm 62: 13 and Proverbs 24: 12, “Thou renderest to every man according to his work,” as well as Romans 2: 6 and Matthew 16: 27, “he shall reward every man according to his works.” Line 43: “Whatever is disgusting to you / do not do to your neighbor.” The closest parallel to this is the Golden Rule, well known from Jewish as well as other sources. The most famous version is probably the saying attributed to Hillel: “What is hateful to you, do not do unto your neighbor.” Targum Pseudo-Jonathan uses similar words in paraphrasing Leviticus 19: 18, “love thy neighbour as thyself,” reading instead, “love your companion, and that which is hateful to you, do not do to him.” Tobit 4: 15 expresses the same idea, in a similar context of father-to-son ethical instruction. In none of the parallels in Aramaic is the precise wording so close to that of the Mandaean version in this chapter, as to require direct literary dependence on another written source.169 The image of the laden ascending while the empty, which also appears in in chapters 14 and 57, may seem paradoxical at first glance, since normally additional burdens prevent one from rising into the air or from going uphill as easily. But in this case, it is those who have practiced meritorious deeds and carry the spiritual signs thereof who will proceed upwards to the lightworlds, and not be held back in the purgatories. Säve-Söderbergh notes that the same paradoxical motif of the “empty one” and the “laden one” also occurs in the Coptic Psalm of Thomas xii, “That which is all laden, it arrives; / that which is empty is left behind. / Woe to the empty one that comes / empty to the place of the customs.”170 The imagery of the punishment that awaits those who have failed to heed the instructions of Life, in a place of fire and darkness, is also shared with Jews, Christians, and Muslims.

169 See also Philo, Hypothetica 7: 6 and Didache 1: 2. Ahmad ibn Hanbal attributes a saying similar to this one to Jesus in his Kitāb al-Zuhd, 332. There are too many other instances to mention, ranging from the relatively close in time and space, such as the Discourses of Philoxenos of Mabbug, 333–334, to the much further afield, such as Confucius, Analects 15: 24. 170 Säve-Söderbergh, Studies, 143–44.

Truth (48–51) With the exception of Chapter 50, which is not explicitly connected to the surrounding chapters, these four chapters concern Truth, whose role is to separate the faithful from the unfaithful, and to guide them over the unfathomable river to the lightworlds. Apart from the presence of Truth in three of the four, these chapters neither appear to form a coherent unit, nor do they connect organically to the material that precedes them and follows them. Despite this, they lack any direct or oblique references to other religions such as Islam, which might aid in dating them, and their grammar suggests that they were composed during the same stage of the Mandaic language. The first two chapters are framed with the most common frame, Type A, and the following two are characterized by the Type B frame. Save for chapter 51, these chapters employ the prefix conjugation in purposes clauses rather than the participle (for example, ch. 48, line 3 and following, ch. 49, ln. 11, and ch. 50, ln. 52), suggesting that all of these chapters are earlier than stage e, which does not employ the prefix conjugation in this context. Chapter 51 does not contain any purpose clauses, but does employs a participle in conditional contexts (ln. 6 and the following lines), as do the other chapters, indicating that they likely (though not necessarily) belong to stage d.

48 Truth! I Testify to You Unlike the chapters surrounding them, this chapter and the one that follows it are both framed with the standard frame (Type A) and differ in genre as well. Where the preceding six chapters were admonitions from a lightworld figure to his followers in the mortal realm, both of these chapters reflect the perspective of the worshiper. Both concern the figure of Truth (Košṭā). The first, chapter 48, is identical with Book 16, Section 9 of the right-hand book of the Great Treasure.171 This chapter takes the form of a petition (butā) to Truth, articulated as if the speaker is actually seeing and hearing Truth. The petitioner begins with his own body, seeking that Truth speak to his heart (ləbāb), conscience (tirāt, literally ‘guts’), and their mind (ruyānon) on his behalf. He asks that Truth “turn” (titappak) or perhaps “heal” (titappā) his consciences; the former reading appears in this text, and the latter in the parallel version from the Great Treasure. Since one’s conscience can metaphorically be “turned” or “healed” and the change from one to the other could easily occur, there is no way to choose between these options. The language of turning in Mandaic as in other Semitic languages also encompasses the meaning of the English word “repentance,” while the terminology of healing can also indicate “salvation.” After seeking Truth’s help with his own body, the petitioner requests Truth’s services as a guide, and to intercede on his behalf with a series of watchers (nāṭri) for a crossing over the sea (yāmā), a cable (miṣrā) over rivers (zābi), and a path through the mountains (ṭuri). As in John’s teachings from chapter 29, the crossing over the sea is also seemingly associated with salvation in the afterlife (ch. 29, ln. 14). The petition ends with a meditation on the transitory nature of the mortal world, and the vanity of those who have dedicated themselves to perfection within it. He condemns the artisan (ṣayārā) for making works of art, and perhaps also images in the sense of idols. This parallels the body-builder (ardiklā d-pagri) in the following line, but the reference could also be to the making of the human body, which in Mandaeism as in other Gnostic thought is the prison of the soul, and so adorning it with precious metals is a waste of time. There is no need to choose between the two options, as the speaker may be simultaneously condemning the making of art, idol-worship, and the malevolent forces that are responsible for humans’ bodily prisons. This chapter finds its closest parallels in the 38th ode of the Odes of Solomon, in which the personified Truth serves as a guide to pass the believer “over chasms and gulfs” and a guard to save him “from the cliffs and valleys.”172 The ode also compares the Deceiver and the personified Error to a bride and bridegroom who invite

171 Pp. 394–395 in Lidbarski’s translation, or p. 370 in Petermann’s edition. 172 J.H. Charlesworth, The Odes of Solomon: Edited with Translation and Notes (Atlanta: Scholars’ Press, 1973), 131.

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the whole world to their wedding festivities, intoxicating them and depriving them of knowledge. This ode concludes (lines 17–22) with an agricultural metaphor, describing how the Lord has planted the believer, watered him and blessed him, in a remarkable parallel to the following chapter, which begins with three lightworld beings plowing the soil, sowing seeds, and watering them.

49 Way Beyond, Beside the Barrier of Truth Like the previous chapter, chapter 49 concerns Truth, but instead of being the unseen recipient of the narrator’s petition, Truth appears here alongside Sunday (Habšabbā) and Life’s Son (Bar Heyyi), two figures introduced in chapter 37 as the crew of the Soul Fisher’s vessel, on a mission to seek out the good in this world. The three are presented as farmers planting their fields; Sunday holds Truth’s plow (podānā), and Life’s Son holds the seeds to be scattered. For his part, Truth holds what appears to be a fan (marwāhā, compare jba marwaḥtā, Syriac maruḥā, and Arabic marwaḥah), to which he is compared. What the three sow is first described as agrā ‘(merited) wages’ and zedqā ‘(unmerited) rewards,’ and then gems and pearls. It quickly becomes apparent that the sowing is a metaphor for something else. To guard their fields, they set out ‘watchers’ and ‘guardians,’ who could represent scarecrows or hired hands on the literal level, who care for the crops that sprout from what is sown, or perhaps the whole could be understood as a parable, not unlike the Good Shepherd of chapters 11 and 12 or the Fisher of chapters 36–39. The parable here reflects the boons of these lightworld figures, who then watch to see what those in the world below do with their boons. This explains the liminal positioning of the plow at the beginning: it stands far beyond the earthly realm, yet is near the boundary which divides the mortal world from its ideal twin. It is used by figures from the latter, for sowing in the former. Truth comes and goes between the worlds, ensuring that evildoers are ultimately recompensed as they deserve, and are consigned to Ur’s maw. Ur, who was first introduced in chapter 2, and obliquely referenced in chapter 38, is the first-born son of Spirit and her brother Gap (who is introduced in chapter 68). He is described here as “stud” (ošānā, frequently compared with Syriac ʾošnā, and Middle Persian gušn ‘male,’ although the Aramaic forms reflect an earlier Iranian language), and elsewhere as a giant (gabārā), but in chapter 53 he is depicted as a serpent (taninā) like his father, just as he is depicted on the skandola talisman, grasping his tail in his mouth.173 This figure is a malevolent one in Mandaean literature, both the son and consort of Spirit and the father of the planets, upon whose back the mortal world rests, and into whose belly the souls of the unrighteous descend. A parable about a sower is also found in the New Testament, where it is given an interpretation that is regarded as secondary by most scholars, relating it to proclamation of the word and responses to it (in Mark 4: 1–20 and its parallels). The apostle Paul uses a similar metaphor when he writes “I planted the seed, Apollos watered it, but God has been making it grow” (1 Corinthians 3: 6) with reference to the church in Corinth. In the New Testament we also find depictions of Satan or the Devil as a dragon (Revelation 12–13; 20: 2) and as one who devours (1 Peter 5: 8). The phrase məšonni košṭā within the first line of the chapter after the introductory formula has occasioned the spillage of considerable ink, at least relative to the degree to which that commodity has been spilled in the service of Mandaic Philology. Although it appears for the first time outside of the Mandaean scriptures in Petermann’s collection of Mandaic folktales as meschunne kuschta, a Mandaean paradise, it should not surprise us that the first word on the origins of this phrase come from Nöldeke, who considers it a vestigial Hebrew-style D-stem passive (or pual) participle: Perhaps there are remnants of Hebrew-style passive participles (of the məpuʿʿēl type). At least we could take in a pinch molyā ‘highlands’ on p. 282, ln. 25 as məʿulliyā, and məšonni košṭā ‘the sublimation of justice’ on p. 302, ln. 18 as məšunne, the name of the Mandaean paradise, (meschunne kuschta according to

173 Drower, Mandaeans, 36–38.

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Petermann); but in the end it depends on reading məšonniyāt ešātā on p. 87, ln. 9 and p. 295, ln. 13, whose form is quite unclear, as something like ‘the wonderful nature of fire.’174 Lidzbarski even went so far as to declare this putative Hebrew pual form as evidence for Palestinian substratal influence upon Mandaic.175 On this basis, both men parse it as an otherwise unattested passive participle, ‘transferred, removed (=sublimated).’ Is this accurate, and need we look so far to find its origins and meaning? Is it at all possible that it might derive from a more proximate source, and mean something completely different? The example of məšonniyāt ešātā, which are clearly some sort of barriers of flames, suggests that we need to dig further. A Hebrew-style pual participle of the root š-n-y ‘to be different’ is not attested anywhere else in Aramaic, Western or otherwise, but Kaufman connects this form to a Jewish Babylonian Aramaic lexeme məšônnîtâ, found in the Babylonian Talmud, Tractate Ta‘anith 23a(46): “a məšônnîtâ encircled him, and he was hidden from sight.”176 This word apparently derives from a D-stem participle, albeit an Akkadian one rather than a Hebrew one, namely mušannītu ‘diverting; dam’ from Akkadian reflex of the same root (šanû). The participle refers explicitly to the sort of earthworks that divert water into channels, a common and useful feature of the Mesopotamian landscape. Unsurprisingly, a similar form of what appears to be the same root also appears in Arabic musannāh (pl. musannayāt) ‘dam,’ even though this root is no longer productive in Arabic. In his Arabic English Lexicon, Edward William Lane derives musannāh from a separate root, s-n-y meaning ‘to water.’ No such root is attested in the related languages, but s-n-y ‘to be different’ is indeed reconstructable to Proto-Semitic, and it has left other lexical traces in Arabic itself. Logically, it makes more sense for the Arabs to have borrowed technical terminology relating to waterworks from the inhabitants of Mesopotamia, and not the reverse. Unfortunately, not all three of these terms can be reconstructed to a single proto-form, giving us the by-forms *musanniyat- in Akkadian and Aramaic, and *musannayat- in Arabic, with the triphthong *iya collapsing to ī in Akkadian and Aramaic, as it is wont to do, and *aya collapsing to ā in Arabic, as it is likewise wont to do. Even so, the etymology seems sound. This would make məšonni košṭā ‘the barrier of Truth,’ which is certainly consonant with the constellation of Mandaic metaphors drawn directly from life in the marshes of southern Iraq. It is also in keeping with the Mandaic literature, and particularly that about the destruction of Jerusalem, in which this location can be accessed directly from this world, rather than being part of the geography of the world of light. A parallel to the Mandaean tradition about the earthly paradise of məšonni košṭā is supplied by the Babylonian Talmud (Tractate Sanhedrin 97a), in the story of the death of Rabbi Tabuth’s two sons.177 According to this legend, R. Tabuth (or perhaps Tabyomi) lived in a “place called Truth (qûšṭâ),” in which no one ever tells lies (wə-lâ məšannê bə-dîbbûrêhô, literally ‘it did not change (məšannê) in its words’), and no man dies before his time. There, he married a woman, and she bore him two sons. One day, while his wife was bathing, a neighbor came looking for her, and out of his concern for etiquette R. Tabuth told the neighbor that she was not there. As a consequence, his two sons died, and the inhabitants of Truth drove him out of town for inciting Death against them. As a consequence, R. Tabyomi (or perhaps Tabuth) henceforth refused to say a lie, “even if he were given all the empty spaces of the world.” Another possible connection to Mandaeans lies in the nature of the people who lived in Truth. These people famously would not change their words. A similar claim regarding the Nazoreans is frequently added to the colophons with which Mandaean copyists conclude their scriptures: “May the Nazorean people, who did not change (šannon) anything that Life has commanded, win!” Otherwise, the expression məšannê bədîbbûrêhô ‘change in its words’ or perhaps ‘distort its words’ to mean ‘lie’ is unusual—in fact, near as I can tell,

174 T. Nöldeke, Mandäische Grammatik (Halle: Waisenhaus, 1875), 201. Page and line references are to Petermann’s edition of the Right Genzā. 175 Lidzbarski, Johannesbuch II, xviii. 176 S.A. Kaufman, Akkadian Influences upon Aramaic (Chicago and London: University of Chicago Press, 1974), 73. 177 I am indebted to Reuven Kiperwasser, who drew my attention to this parallel in a personal communication on 3/23/2014.

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it is restricted to this passage. As Kiperwasser has suggested,178 the fantastic setting of this story may reflect an Iranian motif, the fortress Kangdiz, in which the deathless hero Pešyōtan, son of Wištasp, waits with his hundred and fifty righteous men, until he may emerge and restore the religion of Ohrmazd, much like the 360 Nazoreans who escape to məšonni košṭā in the Great Treasure. Kiperwasser likewise suggests that məšonni košṭā might be derived from the rabbinic tale of Truth, the town that does not change in its words, but if Kaufmann is correct and məšonni refers instead to some kind of barrier or obstruction, then perhaps məšannê b-dîbbûrêhô instead reflects a folk etymology for the name məšonni košṭā, the abode of the Nazoreans, “who do not change anything that Life has commanded.” This would make the Zoroastrian Kangdiz and the Mandaean məšonni košṭā close parallels, both in etymological terms as well as folkloristic ones. The name Kangdiz is a compound: Pahlavi diz, which means fortress and is ultimately derived from the Proto-Indo-European root *dheigh- ‘to make, form (in this case, a wall),’ also found in the Avestan word pairidaeza ‘enclosed garden,’ the source of our word paradise, and the name Kang or Hang, from Avestan Hankana, an underground fortress built by Fraŋrasyan (Afrāsiāb), the name of which is ultimately derived from the root kandan ‘to dig.’ Thus, both names refer to paradisaical locales protected by earthworks, to which an army of righteous men have retreated to await the millennium.

50 He Who Deals in Gifts and Rewards With chapter 50, we return to the genre of admonitions and the themes already encountered in earlier examples of this genre, particularly the moral teaching that each category of person has the opportunity to do good, and yet not all do so. It begins with a line on the benefit of wages and rewards, which were also the concern of chapter 49, follows with a list of twelve anti-beatitudes, reproducing some of the material from chapter 45, which included the same number of anti-beatitudes. Apart from the reference to wages and rewards, the chapter does not explicitly connect to the surrounding material on Truth. The ruler who rules over the oppressed—perhaps here thinking in particular of rulers over the lands Mandaeans inhabit—could cause oppression to cease. Once again, they are condemned to “stoke the coals with their hands, and kindle the fire with their lips.” Since those who acquire property and leave it to their children are not introduced with a new instance of “shame,” this may still have the same rulers in view. On the one hand, rulers interested in acquiring wealth inevitably diminish the well-being of their subjects, while on the other, when their children ascend the throne, their pampered upbringing and inherited wealth does not prepare them to rule justly. The fool is not necessarily inherently blameworthy, but one who is stubborn in their foolishness is like a student who rejects good teaching: both fail to learn, although they could, and neither has humility appropriate to their ignorance. Teachers who do not share their insight are like those who have wealth but do not give rewards. While duplicity and having an evil heart are very broad categories, the references to delivering two different verdicts on the same kind of case, and wickedness governing the evil heart, indicate that here too it is the powerful and privileged who are in particular criticized. These are followed by reference to a wrathful tyrant, whose wrath is said to be of diabolical origin. Those who build, lay paths, and give advice are criticized for having these skills and yet not applying them to themselves. The reference to one who has possessions and does not give from his abundance closes the section, paralleling the way the list of shames began. Immediately following the twelve anti-beatitudes, the speaker directly addresses his followers, highlighting the transitory character of worldly wealth and power is highlighted, and the righteous are exhorted to keep their faith even though they suffer persecution and hardship. The speaker reminds the faithful that the bearer of the scales that judge the souls of the dead, presumably Abator, is extremely selective: “He chooses one out of a thousand, and chooses two from a myriad.”

178 R. Kiperwasser, “The Misfortunes and Adventures of Elihoreph and Ahiah in the Land of Israel and in Babylonia: The Metamorphosis of a Narrative Tradition and Ways of Acculturation,” in R. Nikolsky and T. Ilan (Eds.), Rabbinic Traditions between Palestine and Babylonia (Leiden and Boston: E.J. Brill, 2014), 255–273 [272].

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51 Among Those Lying upon the Shore This chapter continues the theme of admonitions, even though it does not directly address the faithful, and connects with the preceding chapters about Truth, who narrates the chapter after first identifying himself first as a son of Life (bar heyyi, or perhaps Life’s Son, with whom he appears in chapter 49). The subject of his admonition is the mythical nahrā Kəšāš, a river over which the souls of the dead must pass. Apart from the Book of John, this river appears elsewhere only in the account of Nicholas Siouffi: Those who are whole and free from any blemish are sent by him, together with a password from him, to the banks of Nahro-Dakchoucho, over which which they cross, to be admitted into the resting place of the blessed, which is Olmi-Danhouro.179 This same river is also mentioned in chapters 18 and 55, where it also stands at the boundary between this world and the next. It is depicted as violent, so that its waters and waves are deadly, compared to dragons and scorpions. The connection between waters and dragons is very ancient in Mesopotamia—see for instance Tiamat in the Enuma Elish creation story, echoed in biblical references to the Creator God fighting a sea monster named Rahab (Psalm 89: 8–10) or Leviathan (Psalm 74: 13–23). The latter appears here in chapters 28, 56, and 67. While Siouffi and most modern readers of these chapters understand the word kəšāš or kəšāšā as a proper noun, it is almost certainly an infinitive pattern from the West Semitic root g-š-š ‘to touch; explore,’ with the meaning ‘probing; sounding (of water)’ (cf. the Hebrew cognate gāšōš ‘probe’). Apart from the phrase nahrā Kəšāš, or other variants preserved in the text, it is most commonly encountered in the expression kəšāšā letli ‘unfathomable.’ We would like to propose that the name of the river originally came from the expression nahrā d-kəšāšā letli ‘the unfathomable river,’ from which it was reduced to become a proper noun. Truth can pass across the waters, while evildoers cannot, and this serves to reinforce the message to follow the path of Truth rather than the way of wickedness. On his way across the river, he affirms that “dragons did not strike him (lá-mehyon), nor did all the scorpions sting me (lá-baryon),” employing a verb b-r-w/y ‘to sting’ not otherwise encountered within Mandaic literature or even within the scholarly literature on it, save for Lidzbarski’s translation.180 In a footnote, he cites Levy’s 1867 Chaldäische Wörterbuch.181 Levy cites (among other sources) the targums to Job 26: 13, bərāt yadêh Lewyātān ‘his hand pierced Leviathan,’ in which Aramaic bərāt glosses Hebrew ḥōləlâ ‘it pierced,’ and Proverbs 24: 24, wə-yibrônêh ʾummātā ‘and nations will pierce him.’ In the latter example, yibrônêh glosses Hebrew yiqqəbuhû ‘they will curse him,’ reflecting the root q-b-b but resembling a form from another root, n-q-b ‘to pierce.’ At first glance, this would appear to be a rather slender peg on which to hang an etymology, but the case is somewhat strengthened by the jba root b-r-y ‘to permeate, penetrate.’182 Those who do evil cannot cross the river, and are thus swept downstream. At the mouth of the river is said to be a trap in which such souls are caught, which is described as a mānā šalahyātā ‘a vessel of molts,’ ‘molts’ here referring to the flesh which is stripped and cast off (or ‘molted’) from the soul as it proceeds to the world of light.

179 Siouffi, Études, 126. On p. 15, he renders the same phrase Nahro-Dakchocho. 180 Lidzbarski, Johannesbuch ii, 182. 181 J. Levy, Chaldäisches Wörterbuch über die Targumim: und einen grossen Theil des rabbinischen Schriftthums, Vol. 1 (Leipzig: Baumgärtner, 1867), 112b. 182 M. Sokoloff, A Dictionary of Jewish Babylonian Aramaic of the Talmudic and Geonic Periods, Vol. 3 (Baltimore: Johns Hopkins University Press, 2002), s.v. b-r-y #3.

The Planets (52–56) The following five chapters concern the planets, and most particularly the sun, who is identified with Yurba or Adunay, the god of the Jews, the moon, who is given his Babylonian name Sin, Venus, who is identified with Spirit, Mercury, who is identified with Christ, and Mars, who is here identified as Bezbat (Bezbāṭ). These five conspire to corrupt humanity with false religions, primarily the worship of the stars and the planets, Judaism, and Christianity. With the exception of a few lines in chapter 54 (lns. 28–34), Islam is not mentioned, and the wider context appears to be pre-Islamic, suggesting that these lines were a later interpolation. The worship of the planets and the collection of prayers for the sun, the moon, Venus, and Ptahil suggest an environment in which the traditional polytheistic religions of the region not only survived but thrived, which would hardly be in keeping with the dismantling of their temples under the Sasanians and the later Roman empire. Even so, the identification of these planets with the gods of the monotheistic religions suggests that these chapters were composed at a time when the traditional religions were giving way to the new monotheistic faiths. It is perhaps significant that the villains of chapter 52 and 54 are the sun, Mercury, and Venus (transparently the Father, the Son, and the Holy Spirit of Christian tradition), but the Babylonian moon god Sin receives a more nuanced and even complimentary treatment in chapter 53. As a parallel to chapters 40 and 41 (“The Iron Shoe”), Splendid Hibel performs the role of the protector of the faithful in chapter 52, a role that is assumed by the man in chapter 53. Similarly, the protagonist of chapter 54 is first identified as the strange man, then subsequently as Manda d’Heyyi, and then finally as Splendid Hibel. The testimony of these three chapters suggests that these three were either identified with one another, or that they were formerly separate, and the redactor of this text has attempted to harmonize a series of similar accounts. The two propositions are not mutually exclusive; the existence of similar legends surrounding each figure might have provided the justification for identifying them with one another at the time the text was redacted to its present form. The clearest connection to the rest of the Book of John is with chapter 20, “The Sun Sat in its Seclusion,” which belongs together with the other chapters on John the Baptist, even if these three chapters do not contain any references to him. That chapter employs the prefix conjugation in conditional contexts (for example, line 7), even though it uses the participle in all other indicative contexts, justifying assigning it to stage c. Similarly, chapter 52 employs the prefix conjugation in conditional contexts (such as lines 39 and 73), and in indicative contexts as well (line 40 and the following lines), where one would expect the participle in later texts, justifying assigning it to an earlier stage, perhaps even stage a. Chapters 52 and 54 are framed with the Type A frame, and the intermediate chapter, 53, is framed with Type B.

52 He Shook and Disturbed Yurba With chapter 52, we once again leave the admonitions behind and return to the subject matter of the first ten chapters, which are concerned primarily with the conduct of various lightworld beings and only secondarily with the concerns of humanity. The Great Treasure identifies Yurba, the antagonist of this chapter, with Adunay, the god of the Jews, and both are identified with the sun (šāmeš), as in chapter 20 and 54. Like the sun, he climbs in his chariot daily, rising in the morning and setting in the evening. The protagonist, a “warrior man” (gabrā qarābtānā) who is later (ln. 21) identified as Splendid Hibel, gives him a commission and an interdiction: to go about in the world and serve as a judge over it, exactly as Utu/Šamaš does in the Mesopotamian pantheon, and not to sin against his disciples in the world. As the daily rahmi prayers rise up thrice daily to Ptahil, the sun, Venus (Libat, who is subsequently identified with Spirit) and the moon (Sin), seize 1800 prayers for themselves, contributing only 24 prayers to “my father” (ln. 15). As Yurba travels about in his chariot, Venus advises him to speak wickedly to the children of the great family, in order to enrage Life. This does not escape the attention of the watchers (nāṭri), who inform

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Splendid Hibel about their efforts to corrupt the children. In response, Splendid Hibel challenges Yurba, striking him with a club and taking away his light, his crown, and his rays, reducing him to his original gloomy form, not unlike a solar eclipse. Yurba begs him for mercy, swearing upon the trappings of his office that have been deprived from him, as well as three other figures, the Great Glorious Countenance (parṣupā rabbā d-eqārā), and the two guardians who unfurl banners of light on Mount Tarwan. The former figure, the likeness of the Supreme Being, is attested in the Great Treasure and the Canonical Prayerbook; the latter two appear here alone. Lidzbarski identifies Mount Tarwan with the Mount Parwan of chapter 32, and deems it to be the original form, from which the former was corrupted, and supplies a doubtful Arabic etymology for the latter. We must disagree, given the manifest antiquity of this chapter.183 Splendid Hibel restores his robe, his wreathes, his crown, his chariot, and his guardians, but not without reminding him that he was the one who lifted him into the dark cloud, and that he is powerless against him. Although Yurba is contrite, Splendid Hibel condemns him to remain within the Fallen House together with Christ and their sister-mother, Spirit (the Son and Holy Ghost of the Christian Trinity) until the mortal world comes to nought. Unfortunately, Yurba’s contrition does not survive his next encounter with Spirit, who “takes it from him,” (nəsabti/ah menni), although the text does not indicate what “it” is; perhaps we may infer here košṭā ‘a pact,’ or ṭabutā ‘the good’ that he wanted to do for the sublime family’s children. She then fills him full of wickedness, and makes him forget his fear of Splendid Hibel until the day of judgment. The chapter concludes assuring us that all of the demons (sāhri, literally ‘corrupters’) will die a “second death.” The name Yurba is best compared with other Yu- names like Yukabar, Yukashar, and Yushamen, for which see the commentary to chapter 2. Lidzbarski transcribes it as Yō-Rabbā, ‘Yāw is Great,’ along the lines of ʾĔlāhāRabbā (Ezra 5: 8; Daniel 2: 45), even if the traditional pronunciation of the name does not support this transcription. Notwithstanding the fact that it is pronounced Yurbā rather than Yurabbā, the identification with the Jewish Supreme Being is explicit, and no alternative etymology is forthcoming. Ptahil’s name appears to combine the name of the Egyptian god Ptah with the -ʾēl ending that is typical of Mandaean lightworld names (and is in turn related to the Hebrew ending of angelic names with ʾēl).184 The descent of Yurba, who is then deceived in the world and forgets his true calling and origin, is reminiscent of the Hymn of the Pearl found in the Acts of Thomas. However, in marked contrast with the happy ending in that narrative, here Yurba insists that he had not gone astray, and fails to mend his ways, despite having sworn an oath to do so. The contrast between the Supreme Being of Jewish and other Israelite tradition, presented here as inferior to Splendid Hibel, and beaten by him and put in his place, is presumably intended to comfort Mandaeans who lived in a context in which those associated with the developing orthodoxies of the Israelite tradition persecuted Mandaeans.

53 When the Shining was Planted This chapter, which is about the moon, its destiny, and its effect upon humanity, complements the preceding chapter in several respects. Where the subject of the preceding chapter was the sun, the subject of this chapter is the moon (Sin). In place of Splendid Hibel, the plot of this chapter revolves around the man’s intervention (paralleling chapters 40 and 41, as well as the juxtaposition of the strange man and Manda d’Heyyi in the following chapter). Where the previous chapter condemns the sun and its siblings among the planets, this chapter’s portrayal of the moon is considerably more nuanced. The same chapter also appears with some minor variations as Book 15, section 7 of the Right Genzā, as noted by Lidzbarski.185 Among other things, in the Great Treasure it is framed with a Type A frame, whereas

183 Lidzbarski, Johannesbuch II, 116 fn. 3. Lupieri (Mandaeans, 229 fn. 15) also endorses Lidzbarski’s proposal of the antiquity of Tarwan vs. Parwan. See the commentary on chapter 32 for more information on the identification of Mt. Parwān. 184 C.H. Gordon, “Egypto-Semitica,” Rivista degli studi orientali 32 (1957): 269–277 [269]. 185 Lidzbarski, Johannesbuch ii, 187. The parallel is found on pp. 312–315 of Lidzbarski’s 1925 translation, and p. 311, ln. 13 to p. 313, ln. 19 of Petermann’s 1867 edition.

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here it lacks the introductory formula, aligning it with the other Type B compositions. It is also not accompanied by its companion piece on the sun, but chapter 54 also reproduces material from Book 15 of the Great Treasure, at least in part.186 The relationship between Books 15 and 16 of the Right Genzā, and the parallel chapters in the Book of John, merits further investigation and may provide a clue as to the redaction history of these two texts. Comparing the two versions allows us able to improve our reading of the text in some places, for example p. 196, ln. 10, which reads də-Heyyi da-hšukā ‘of the Life of the darkness’ here, and də-Heyyi owdubon ‘whom the Life causes to perish’ in the parallel from the Great Treasure.187 The chapter begins with shining (toqnā), the moon’s counterpart to the sun’s splendor (ziwā). As with splendor, shining has its origins in the lightworlds, from which the Man brings it to banish the darkness of the “fallen house” when the sun’s splendor disappears. The man entrusts it to the moon, charging him with defending “the sown race of the house.” The shining plays a role in the conception of children of the pure race—i.e. Mandaeans. Those conceived under the sign of the moon belong to the race, whereas those conceived on the new moon, when the moon’s shining is unseen like a banner, will be born deaf, mute, and deformed. The moon’s trajectory follows that of the sun, to some extent: for the first seven days of the month as it waxes, it speaks with the voice of life, but after the seven days have passed it becomes corrupted and casts evil into the world. At this point in the text, the narrator admonishes his audience to be strong and endure persecution. The Man will tell the moon that the Earth will eventually come to nought, and the “two mountains”—clearly the sun and the moon—will lose their glory and assume a hateful appearance before coming to look as if they never existed. Their worshippers in the mortal world will be unable to explain the disappearance of their shining, and then they, together with their worshippers, and even the souls of the some of the great family whom Life causes to perish, will all go to the lowest level of Sheol (Šəyul, from Hebrew Šəʾôl) and the great serpent Ur, the son and consort of Spirit.

54 I Did Not and Do Not Want The subject of this chapter is the visit of a lightworld being to Jerusalem, in common with chapter 35, in which case the visitor is identified simply as a white eagle, as well as chapter 76 and the parallel verses from the Great Treasure,188 in which the visitor is explicitly identified as Excellent Ennosh.189 In this version, Adunay identifies the visitor as the strange man, and the strange man in turn identifies himself first as Manda d’Heyyi (ln. 58) and then again as Splendid Hibel (ln. 65). “In both tractates,” as Jorunn Buckley notes, “the ‘alien man’ Anuš is, ironically, all too familiar. Alterity here does not denote ‘alien to the mortal world,’ in general, but alien in terms of Anuš’s opposition to specific, competing religions.”190 Lidzbarski argues that attribution to Splendid Hibel is a later interpolation, but also notes that the two figures appear to be identified here.191 Whoever the mysterious stranger may be, Adunay questions him upon his arrival in Jerusalem, and he responds that Meryey, the subject of chapter 35, is part of his faction, together with Jacob and Benjamin, who were last grouped with Meryey in chapter 22 as disciples of John. Although these three are mentioned together here as well, this visit and the aforementioned one in chapter 35 seemingly do not refer to the same event. In chapter 35, Meryey has rejected the Torah and relocated to the Euphrates, pursued by the Jews. The white eagle drowns them and proceeds to destroy Jerusalem with fire (lns.

186 Specifically, Book 15, section 11, pp. 336–344 according to Lidzbarski’s 1925 edition, or p. 328, ln. 17 to p. 333, ln. 23 according to Petermann’s 1867 edition. 187 p. 313, ln. 15 according to Petermann’s 1867 edition. 188 Book 15, section 11, according to Lidzbarski’s 1925 translation, and p. 332 according to Petermann’s edition. 189 Lupieri (Mandaeans, 144–150) identifies chapter 54 as the more recent and developed form of the legend of this visit, in comparison with the account from the Great Treasure, and ultimately with “a well-known Judaic, Christian, and Islamic legend, of ancient Old Testament origin” (147), concerning a cycle of persecution, flight, and then retribution at the hands of a supernatural judge. 190 J.J. Buckley, “Making Trouble in Jerusalem: The Mandaean Anuš-ʿuthra in The Book of John,” in Madeleine Scopello (Ed.), Cheminements de l’Étranger dans la Gnose (Leiden: E.J. Brill, Forth.). 191 Lidzbarski, Johannesbuch ii, p.191.

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128–134). By contrast, this chapter does not conclude with the destruction of Jerusalem, and it concerns the creation of the Torah, situating it in a much earlier era than the others. In chapter 76, Excellent Ennosh also visits Christ in Jerusalem, but he does not destroy it. According to the Great Treasure, Jerusalem will be destroyed for all time only after 594 years have passed from the birth of Christ.192 It seems then that we have at least three separate accounts of a lightworld visitor: the strange man’s visit to Jerusalem (chapter 54), which results in the Torah’s creation; Excellent Ennosh’s visit to Jerusalem, in which he disputes with Christ (chapter 76); and finally the visit of the white eagle/Excellent Ennosh to Jerusalem at the time of Meryey, in which he destroys the city. The absence of the prefix conjugation from present tense contexts, as illustrated in the very first line, lá-ṣbit ‘I did not want (perfective)’ wə-lá-ṣābānā ‘and I do not want (participle),’ as well as conditional ones, such as line 27, ‘if their book had been (həwā, perfective) from the light, then all of them would stand (qāymi, participle) in one kind,’ suggests that this is one of the latest texts in the collection, belonging to stage e. It is therefore not entirely surprising that it contains a reference to the Arabs and their book, presumably the Qur’ān. Since the protagonist identifies himself initially as Manda d’Heyyi and then as Splendid Hibel, the composition does not appear to be entirely coherent, and for this reason the history of its redaction is not entirely clear. Buckley suggests that the anti-Islamic polemic may have been an interpolation, added to the anti-Jewish polemic during the chapter’s final redaction.193 The chapter begins with an unnamed narrator, subsequently (line 9) identified as the strange man, affirming that he does not want to go to Jerusalem, as it was built by Adunay, and is full of evildoers and sinners who persecute his disciples. He enters it nonetheless, where he is confronted by Adunay, who challenges him, noting that it was built against the strange man’s will, but the strange man notes that his disciples Jacob, Benjamin, and Meryey still live within it. The first two are connected across multiple chapters, as the table in chapter 27 illustrates, but they form a triad with Meryey only in chapter 22, suggesting a point of contact with that chapter. Confronted with the news that Life’s disciples live in the midst of Jerusalem, Adunay, Spirit, and the Seven devise a plan to write a book that will allow them to keep control, which they give to Moses on Mount Sinai. The chapter explicitly identifies Adunay with the sun, making explicit what was only implicit in earlier chapters such as 20 and 52. Even in late antiquity, in a context close in time and geographical location to Mandaeans, God was depicted as the sun amid the signs of the zodiac.194 Jerusalem’s depiction as a place where Adunay was revered as a paramount divinity, and where the Torah was subsequently composed in order to promote a particular form of religion and exclude others, corresponds to a conclusion that secular scholars and historians have come to independently of the Mandaean sources.195 It is at this point in the narrative (line 24) that the strange man breaks the fourth wall and directly addresses his disciples (“my chosen ones!”), confirming that they already know the origin of this book, and arguing that their lack of agreement demonstrates that their book did not originate from the lightworlds. In the following admonition (lns. 28–34), he talks about the Arabs, saying that their book (the Qur’ān) derives from the Torah, and thus as a consequence their book, and their other practices, share the same deficiencies. Both of

192 P. 384, lns. 13–15 of the right-hand volume, according to Petermann’s 1867 edition, or Book 18, p. 412, according to Lidzbarski’s 1925 translation. 193 Buckley, “Making Trouble.” 194 The synagogue at Dura Europos is probably the most famous example, but there are others, including in Palestine. See the classic treatment in E. R. Goodenough, Jewish Symbols in the Greco-Roman Period, Abridged Edition (Princeton: Princeton University Press, 1988), 117–173. See too J. Magness, “Heaven on Earth: Helios and the Zodiac Cycle in Ancient Palestinian Synagogues,” Dumbarton Oaks Papers 59 (2005): 1–52; R. Hachlili, Ancient Synagogues - Archaeology and Art: New Discoveries and Current Research (Leiden: E. J. E.J. Brill, 2013), 345–388; S. Fine, Art, History and the Historiography of Judaism in Roman Antiquity (Leiden: E. J. E.J. Brill, 2014), 161–180, 217; as well as the chapters by S. Miller and J. Baumgarten in S. Fine (Ed.), Jews, Christians and Polytheists in the Ancient Synagogue (New York: Routledge, 2005), 40–64. 195 See for instance M. Smith, Palestinian Parties and Politics that Shaped the Old Testament (London: S.C.M., 1987); B. Lang, Monotheism and the Prophetic minority (Sheffield: Almond Press, 1983); R. K. Gnuse, No Other Gods: Emergent Monotheism in Israel (JSOTSup 241; Sheffield Academic Press, 1997), 111–112, 120–121; S.D. Sperling, Ve-Eileh Divrei David (Leiden: E. J. E.J. Brill, 2017), 243–258.

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these admonitions are short, and their connection to the much longer third admonition (lines 35–58), which concerns the age of the demon Bezbat (Bezbāṭ), is not immediately clear. This same name also appears once in an unpublished lead amulet from the British Museum collection, which Lidzbarski considers to be preIslamic,196 and twice in the Great Treasure as the father of the prophet Muhammad.197 Şinasi Gündüz rightly notes that this relationship need not be interpreted literally, but rather to identify Muhammad as a follower of Bezbat.198 Lidzbarski, by contrast, identifies Bezbat not merely as the father of Muhammad, but as Muhammad himself. His claim is not supported by any of the texts that reference Bezbat, including this one, but subsequent generations of scholars have adopted it uncritically. The anxieties of the age of Bezbat are the same as those of the age of Mars in chapter 11, and in light of this chapter’s focus upon the signs of the zodiac and its explicit identification of the sun with Adunay, Bezbat should probably be identified here with Mars, in which case the demon Bezbat’s year is simply the age of Mars, which ended on June 4, 678 ce according to the Mandaean reckoning. It speaks of this year as present, which provides us with a terminus ante quem for the original composition of the chapter, which is to say within the first three decades of Muslim rule over Iran, and quite possibly prior to Islam. The reference to the Arabs seems adventitious, particularly since the other chapters in this section are more concerned with Jews and Christians, and it may have been inserted at a later date, perhaps motivated by the identification of Muhammad with the followers of Bezbat. Regardless of whomever Bezbāṭ may be, his arrival inaugurates the return of a strange man, who has been unable to dwell in the world from the foundation of Jerusalem, which the Great Treasure dates four centuries before the birth of Jesus.199 The Great Treasure predicts a millennium of prosperity for Jerusalem, concluding with the return of the strange man to Jerusalem and its destruction, which are the subject of this chapter and chapter 76. Buckley notes that this chronology implies that the strange man may have held authority in the area prior to the building of Jerusalem,200 just as he does after its destruction. In lieu of entering our world, the strange man stands upon the barrier between this realm and the utopian realm of Truth (for which, see the commentary to Chapter 49), expressing his concern for those of his followers in our world during the age of Bezbat in a manner similar to chapter 11 and the chapters identified by Lidzbarski as admonitions. His claim to be unable to dwell in this world is reminiscent of the speech of Wisdom in 1 Enoch 42: 1–2: Wisdom found no place where she might dwell; Then a dwelling-place was assigned her in the heavens. Wisdom went forth to make her dwelling among the children of men, And found no dwelling-place: Wisdom returned to her place, And took her seat among the angels.201 At the end of this admonition (p. 201, ln. 4), the strange man identifies himself explicitly as Manda d’Heyyi.

196 Lidzbarski, Johannesbuch ii, 193 fn. 3. 197 For the first time on p. 30, ln. 15, according to Lidzbarski’s translation, and p. 29, ln. 21 according to Petermann’s edition, and for the second time on p. 54, ln. 16 in Lidzbarski, and p. 61, ln. 7 in Petermann. 198 Ş. Gündüz, “Islamic Influence and Speculation in Mandaean Literature and Tradition,” in R. Voigt (Ed.), “And Life is Victorious”: Mandaean and Samaritan Literatures in Memory of Rudolf Macuch (Harassowitz 2008), 71–86 [75–78]. 199 P. 382, lns. 9–11 in Petermann’s edition. 200 Buckley, “Making Trouble.” 201 R.H. Charles’ translation.

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Just as this section appears to be disconnected from those that precede it, the following admonition likewise stands in an uneasy relationship with them. Even though Manda d’Heyyi speaks in the third admonition, the speaker of the fourth admonition identifies himself explicitly as Splendid Hibel (ln. 65), suggesting that all four of these admonitions were possibly redacted into this chapter from diverse sources, and that the two figures were hereby identified with one another by means of simple juxtaposition. The subject of this fourth admonition is “the é . ku r offerings,” which we have translated here as “Olympian feasts,” (ln. 60). The é. ku r , Sumerian for ‘mountain house,’ was the head temple of Nippur and the place where the gods assembled according to Mesopotamian tradition, just as Mount Olympus was revered as the home of the Greek gods. The anachronistic concern with traditional Mesopotamian religion rather than Islam or Judaism is at odds with the rest of the text, further highlighting the eclectic nature of this text. As in chapter 76, the narrator concludes with a secret teaching about the “four ages,” likely the age of the sword, the age of fire, the age of the flood, and the present age, all of which are referenced in chapters 25 and again in 76, and a warning to his listeners. According to this chapter, the first three consisted entirely of “our families,” but the fourth is entirely evil, and those who live in it will ascend to the lightworlds only by heeding Hibel’s admonitions.

55 How Can I Rejoice? Chapter 55 is another dialogue between two lightworld beings, similar in some respects to chapters 1 and 2. Where the latter two are informative and educational, importing important cosmological information to the reader, this chapter begins as a lament before imparting such information in the second half. It follows the narrative chapter concerning the strange man’s visit to Jerusalem, in which the figures of Manda d’Heyyi and Splendid Hibel are seemingly identified. In this chapter, however, Splendid Hibel engages Manda d’Heyyi in a dialogue. These figures are the only ties that connect this chapter to the previous one, and the former seems to concern the role of these lightworld beings and their relationship to humanity, rather than the role of the planets and their attempts to pervert humanity, which have been the focus of the previous three chapters. Rather like the Babylonian exiles in Psalm 137 who ask how they can sing the songs of Yahweh in a foreign land, Splendid Hibel asks how he can rejoice in the mortal world. Despite having done such things as helping the poor and the young, and holding down demons and fighting evildoers, his conscience troubles him, he tires of the battles and longs for his father in the lightworlds. The reference to giving pearls to mortals is reminiscent of the saying about “casting pearls before swine” attributed to Jesus (Matthew 7: 6). The reference to his fishing net (selitā) casts Hibel in the role of the Soul Fisher (chapters 36 to 39), and his role in the world on the whole consists of not only leading the righteous but also inflicting harm on the wicked. In the second half of the composition, Manda d’Heyyi responds to Hibel, asking him why the sins of the wicked should fall upon his shoulders (literally ṣowrā ‘neck’). Hibel responds that it was he who created the world, alluding to the narrative of chapter 62, in which he joins Ptahil, Shitel, and Ayar in constructing the world, against the objections of Shehlon. For this reason, he cannot assign the responsibility for the world to another, and so he has created a system for humans to be judged, as well as means for salvation. The chapter then goes on to illustrate this system, which very much resembles the administration of a state, with Splendid Hibel in the role of a ruler. Like any good ruler, he sets boundaries, establishes courts and houses of detention, appoints tax collectors (māksi, from Akkadian mākisu), and builds roads and ships, all for the souls of the deceased, who are either assisted or detained on their way to the lightworlds. He also appoints Abator to preside over the judgement of the souls, with scales to assess their measure, and the lightworld beings Adatan and Yadatan to serve both as witnesses and stenographers. Drower claims that Mandaeans identify these with “the two pointing stars at the north,”202 presumably Dubhe and Merak, which line up with Polaris, the house of Abator.203 In his capacity as judge, Abator sits upon the unfathomable river (for which, see chapter 51), where he weighs the souls of the deceased and checks their documents before

202 Drower, Mandaeans of Iraq and Iran, 246. 203 ibid., 393.

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permitting them to proceed to the lightworlds, inviting comparisons to the Egyptian “Weighing of the Heart” and the Greek psychostasia, in addition to obvious parallels from the Hebrew Bible, such as Job 31: 6: and Daniel 5: 27. The souls are presented in the form of white fruits, from which they blossom before they are weighed. In addition to being the judge of the dead, Abator also serves as the chief of all the tax collectors. Those who carry with them letters are permitted to pass, but those who do not are concealed from him. He also has a penitentiary (maṭartā) in which the wicked are confined until Life receives the proper documentation from Earth. The chapter ends on a cautionary note regarding boundaries (miṣri, from Akkadian miṣru). Those who stand upon the boundaries will rise to light’s place; those who deviate from them will find themselves standing at a boundary marker (kodkā). This word may derive from Akkadian kudurru ‘boundary stone,’ for which we would expect the form kodrā, if we assume confusion between the forms of the k and the r. Such confusion is unlikely with the Mandaean book hand as it has been received, but it may have resulted in earlier forms of the script. Those who deviate from the boundary marker will be engulfed by the dark mountain (ṭurā d-ṭur hāškā), just as souls are consumed by Leviathan (lewyatān) in chapters 28, 56, and 67, or Ur in chapters 49, 53, and 74, and they will wish that they could die a second death. The chapter ends on a much cheerier note with praise offered to Manda d’Heyyi, who is said to be victorious, as are those who follow and persevere in his way. Although chapters 1 and 2 share their genre with this chapter, the latter employs the prefix conjugation across all indicative contexts, whereas the former two do not, suggesting that they belong to a later era. This chapter likely belongs to stage b or earlier, due to its use of the prefix conjugation in interrogative clauses. In support of this interpretation, the state envisioned in this chapter is fundamentally Mesopotamian in character, as witnessed by the numerous Akkadian loan words, with absolutely no evidence of an Islamic milieu. Administrative jargon is one of the areas of the lexicon that is most susceptible to borrowing, and the absence of Arabic or even Middle Persian terminology in this area is remarkable.

56 Whoever Keeps Perfect Within It This chapter elaborates upon the fate of the soul after death, which was also the concern of the final lines of the previous chapter. The absence of an introductory formula, typical of the Type B frame, suggests that this chapter may even represent a continuation of the previous chapter, even though it is not structured in the form of a dialog as the previous one was. Those who purify themselves within, in the midst of the sinful world, are promised that they will dwell not just in the lightworlds, but at its apex, where they will become equal to the excellencies. These will extend to them “truth” (košṭā), reflecting here not the personified Truth, or the land of Truth, but the ritual handshake that bears the same name, analogous to the Christian pax. The fate of the righteous is contrasted with that of the wicked, with which it alternates. The wicked will fall into dark cauldrons, and their forms will not shine, but the one who is enlightened (manhar) or awakened (māyar) has already shined more brightly than the sun and moon, in the present rather than as the outcome of a future hope. It is he who possesses the sign (rošmā) that allows him to pass unmolested through the penitentiaries, where others are interrogated and judged. Similarly, those who endeavor to keep themselves perfect and separate from the mortal world will rise to see light’s place, but those who do not and allow themselves to fall asleep will sink into the belly of Leviathan (Lewyatān), who here and in chapters 28 and 67 takes the place of the dark mountain in the preceding chapter, or Ur in chapters 49, 53, and 74. The term translated here in lns. 10 and 21 as “holy” (məqadaštā), with scare quotes, is noteworthy because in all other forms of Aramaic this same term means ‘sanctified’ or ‘consecrated.’ We see this inversion of meaning most frequently in reference to the “Holy Spirit” (Mandaic Ruhā d-Qodšā), a phrase which does not carry the same positive connotations as Syriac ruḥā d-qudšā (Matthew 13: 32) or Hebrew rûaḥ qodšô (Isaiah 63: 10, 11), but instead refers to the mother of the stars and the planets, as in chapters 12, 30, and 52. Mandaeans have a rather complicated view of the figures that Jews and Christians worship, and thus the terminology of the latter is preserved, but its connotations are inverted.

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Concerning the age of this chapter, it contains a series of utterances belonging to the pattern ‘Whoever does x, y will be his reward,’ which are fundamentally conditional. In each case, the protasis of these conditionals contains a participle or, in the case of a past conditional, a perfective, and the apodosis is similiarly a participle or a perfective, in precisely the manner of modern Mandaic but contrary to the grammar of the older Mandaic texts, in which we would expect the prefix conjugation, particularly in statements of general validity such as these.204 This feature justifies assigning chapter 56 to our stage d or later.

204 Macuch, Handbook, 430–432.

Life’s Treasure (57–59) Each of these chapters concerns the lightworld being Life’s Treasure (Simat Heyyi), who is first introduced to us in chapter 35, where she is identified with Meryey. Siouffi’s informant describes her as the principal figure of the female sex, comparing her role to that of Mārā d-Rabutā, the lord of greatness.205 Her image appears in the Diwān Abator, where she is identified as the daughter of Yushamen; in the Vatican manuscript, Ignatius of Jesus has glossed this panel with the words “Simet, daughter of Gabriel, who they say was born from light.”206 The word “treasure” is perhaps best associated with the name of the principal Mandaean sacred text, The Great Treasure, but that reflects the word genzā (ultimately from Middle Persian ganǰ), rather than the present word simtā. Her name and that of her male counterpart (Sām Heyyi) in chapter 59 both ultimately derive from Greek ásēmon ‘bullion’ rather than the root s-w-m ‘to place as Drower and Macuch (s.v.) suggest. The evidence for this etymology is provided by the correspondence between the male Sām [Heyyi] and female Simat [Heyyi], as well as the Syriac cognate seʾmā and Persian cognate sēm, both of which mean ‘silver’. As noted in the commentary to chapter 44, Greek ē often corresponds to the letter ʾ in Syriac and a in Mandaic, possibly reflecting an orthographic convention whereby this sound was represented by the aleph ʾ serving as a mater lectionis. In this connection, it may also be relevant that Mani composed a now lost work which bore the title thēsauròs zōēs, the Treasure or Treasury of Life, although the Greek title is of little use in determining what the underlying Aramaic may have been.207 All three of the chapters in this section begin with the incipit “I am a treasure—Life’s Treasure,” which additionally serves as a kind of bridge spanning the shorter compositions extolling her virtues within chapter 57.208 She is initially described as a garment and a crown that is successively bestowed upon various beings in the lightworlds and ultimately upon the righteous elect (bəhiri zedqā) in this world. In the final chapter, chapter 59, she once again appears as a being with her own agency. The first chapter is framed with the usual Type A frame; the absence of the introductory formula for the following two chapters (that is, both are framed with Type B variants) together with the same incipit might indicate that they were considered to be continuations on the same theme. All three chapters use the participle to render verbs in practically every syntactic context apart from the perfective, suggesting that the composition of these chapters was relatively late.

57 A Treasure Am I—Life’s Treasure! The figure of Life’s Treasure resembles in some respects the figure of Wisdom (ḥokmâ) in the Hebrew Bible. In the book of Proverbs (2: 4), she is compared to silver (kāsep) and hidden treasures (maṭmônîm) to be sought, which acquires an additional significance in light of the proposed etymology for simat heyyi. Additionally, the same book (4: 9) pledges that she will bestow a chaplet of grace (liwyat-ḥēn) and a crown of glory (ʿăṭeret tiperet) upon those who embrace her, much as Life’s Treasure is compared to a crown (tāgā). Life’s Treasure is emphatic about her status as a treasure, sometimes a crown, other times a garment (ləbušā), but always providing illumination in and to the celestial realm. The first of the beings to be endowed with Life’s Treasure is Splendid Plant (Nəṣab Ziwā), the son of Yushamen, who serves as a middleman between him and the Great Life throughout the course of their dispute in the section on Yushamen (3–10). Splendid Plant, in turn, garbs the Jordan with Life’s Treasure. This last serves as cable (miṣrā) for the excellencies, who cut it off from the wicked who are blind to the light and deaf to her summons, trapping them in the darkness below. The imagery of seeing as opposed to being blind, of light

205 Siouffi, Études, 40, fn. 2. 206 Euting and Poertner, Mandaeischer Diwan, image 46. 207 See D. Durkin-Meisterernst, “Aramaic in the Manichaean Turfan Texts” in M. Macuch, M. Maggi, and W. Sundermann (Eds.) Iranian Languages and Texts from Iran and Turan: Ronald E. Emmerick Memorial Volume (Iranica 13; Wiesbaden: Harassowitz, 2007), 59–74 [62]. 208 For other examples of incipits belonging to this pattern, which is extremely common in Mandaic literature, see the commentary to chapter 11.

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and darkness, as symbolic of spiritual and/or moral illumination or imperceptions, is widespread and so need not be considered evidence of direct dependence on some other tradition which also uses such imagery. As in chapters 14, 23, and 30, the first obstacle encountered by the souls of the good and the wicked is the world-girding Ocean or yāmā rabbā d-sup, literally ‘the Great Sea of Reeds,’ for which see the commentary to chapter 14. The combination of imagery—falling into the sea as the fate of the wicked, and the Jordan as both a conduit and a boundary—echoes biblical stories about crossing various bodies of water to make one’s way into the Promised Land. In the following sections, Life’s Treasure describes herself first as the illuminator of the lightworlds and then as advising (mālkā l-, not to be confused with malkā [d-] ‘the king of’) the Nazoreans, who pray by her name so that they might ascend to the lightworlds. Those who wear Life’s Treasure as a garment forsake family, wealth, and property, among other things that are seemingly lost to us, but they never forget their devotionals to the Great Life and other lightworld beings, including Manda d’Heyyi, Sunday, and Yawar. In return, the excellencies fill their voids with a pure burden, echoing the motif of the “empty one” and the “laden one” found in Chapters 14 and 47, as well as the Coptic Pslams of Thomas.209 In the final verses of the chapter, she again assumes the figure of Wisdom the Hebrew Bible, calling out out in a loud voice, and teaching students. Her message of bearing fruit or otherwise being cut off is very common in religious literature, including in Judaism and early Christianity (see for instance John 15 in the New Testament).

58 A Treasure Am I—Life’s Treasure! (Cont.) This chapter continues the theme of Life’s Treasure and her relationship to humanity as well as other lightworld beings, including an unnamed king (malkā), Great Plant (Nəṣab Rabbā), Life’s Sam (Sām Heyyi), and Yukabar, of whom the latter three also appear in 3. For this reason, the king in question is presumably Malkā Rāmā de-Nhurā, the Lofty King of Light, although the word malkā is also used to refer to the members of a class of lightworld beings like the excellencies. Once again, Life’s Treasure serves both as a crown and a garment, which serves to cover the wearers in light and command obedience from all whom they encounter. Throughout the course of this chapter, Life’s Treasure once again changes hands multiple times. In line 19, we find yet another use of the word košṭā ‘truth,’ here in the sense of a pact or an agreement: “Then he [the king] spoke to Great Plant and made a pact (košṭā nəsib) with him (menni).” The subject of this pact is apparently Life’s Treasure, who passes from the king to Great Plant. In the following lines, it is her male counterpart, Life’s Sam (Sām Heyyi), who sends her by means of light ships (səpinātā d-ziwā) to adamantine worlds (ālmi dedmāsā) as a garment for the king. The word here translated ‘adamantine’ (dəmāsā) almost certainly derives from Greek adámas ‘adamant, invincible’ which might refer either to steel or diamond; the translation maintains this ambiguity. A similar uncertainty concerns the nature of the item borne by her male counterpart. It is called “a splendid ṭarṭabunā,” a word which could possibly be related to the Arabic ṭarṭūr or ṭanṭūr, a conical headdress. This same headdress likely served as the prototype of the hennin, the pointed cap associated in European Renaissance-era art with princesses and other aristocratic women. The etymology of the Arabic word is similarly unknown. Another possibility is that ṭarṭabunā reflects Greek trutánē ‘(steelyard) balance,’ although mozāni is the usual term for balance scales in Mandaic. The two possibilities are not mutually exclusive; the conical shape formed by the three chains of the scale might have suggested the conical shape of the hat, although it must be admitted that there is no regular correspondence that might connect trutánē with ṭarṭabunā and ṭarṭūr, so we must resort to ad hoc explanations. In any case, this context and that of cp 76, in which this word also appears, suggest that some item of clothing is intended, regardless of its origin.210 This chapter is distinguished from other chapters not only by its unfamiliar vocabulary, but also by its grammar. It consistently uses the prefix conjugation in all irrealis contexts, including conditionals, such as

209 Säve-Söderbergh, Studies, 143–144. 210 Drower, Canonical Prayerbook, 81.

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lines 12–13, and again in line 23, reserving the participle for purely indicative contexts. This suggests that it belongs to stage c or earlier. The last two lines of the composition (lns. 38–39) are especially difficult. It is clear that their subject remains Life’s Treasure, but their syntax is not at all clear. Lidzbarski emends the first line to “Great Plant made a pact with the king,” on the basis of line 19, but the verb sām-li or sām-lah, literally ‘he placed him’ or ‘her’ is nowhere else used with košṭā in the sense of ‘pact,’ and his interpretation ignores the words də-rabbi ‘that the Great [Life],’ which intervenes between the first half of the line and its second half. Instead, it is clear that the object of sām-lah must be Life’s Treasure, who advises (mālkā l-) the Nazoreans in the previous chapter, and that košṭā here is not a noun but rather a verb from the root k-š-ṭ ‘to be correct; (with l-) to vindicate.’ The subject of this verb is clearly the Great Life, and its direct object, introduced by l-, is clearly not malkā ‘the king’ but rather melk-ah ‘her advice.’ It is paralleled in the following line by the participle nəṭer ‘guarded,’ which is frequently passive in form but active in meaning;211 its logical subject, Yukabar, is here introduced by l-, and its object is ešm-ah kāsi ‘her secret name,’ paralleling ‘her advice’ in the previous line.

59 A Treasure Am I—Life’s Treasure! (Cont.) This is the last of the three chapters on Life’s Treasure, in which she accompanies and protects Great Plant (nəṣab rabbā) and Manda d’Heyyi on a journey to visit a series of six lightworld beings, starting with the king (here again presumably the Lofty King of Light, as in the previous chapter), Big Sam (Sām Rabbā), and Splendid Yawar (Yāwar Ziwā), and then proceeding to Yushamen, Abator, and Ptahil. The final three, father, son, and grandson, are referenced in the Great Treasure as the Second Life, the Third Life, and the Fourth Life,212 and represent progressive emanations from the Great Life. Their descent would therefore appear to be downward, towards the mortal world. As a reflection of this, the three grow progressively more and more critical of the figures they encounter. Before their journey begins, her male counterpart Life’s Sam (Sām Heyyi) prepares her by equipping her with a series of gifts: a pure garment, a girdle of living water, a great crown, a pleasing smell, secret helpers and watchers, and a great victory. He then creates (etenṣeb-li, literally ‘he planted him’) Great Plant, whom he clothes (metaqqan) within her. Both verbs are t-stem participles, medio-passive in form, but evidently take Great Plant as their direct object, not unlike the passive participle nəṭer in the previous chapter, or əbed-lun ‘they made’ in line 88 of this same chapter. In each case, the verb must be rendered in the past tense, and appears to reflect the unusual periphrastic preterite construction described in chapter 18. His final act of creation is apparently the splendid clouds (anāni d-ziwā), which might be interpreted literally as clouds of light or more metaphorically as the consorts of the excellencies, who are often described as clouds, as in chapter 3. Life’s Treasure also performs her own acts of creation, creating lands, sanctuaries, and fruits. As their first act together, the pair brings order to the worlds of life, and makes a creation for the king. As with the clouds in the previous lines, the term neṣobtā (literally ‘planting’) could also refer metaphorically to a bride, although it need not do so in this line. The two interpretations are, of course, not mutually exclusive. They also praise and give power to Big Sam (Sām Rabbā, evidently not to be confused with her male counterpart Sām Heyyi), and make another creation for Splendid Yawar, paralleling one term for creation (neṣobtā, literally ‘planting’) with another (kimṣā, literally ‘enclosure’). It is at this point in their journey that Manda d’Heyyi joins them and clothes himself with them, bringing the size of their party to three members (as later indicated in line 56). Their first destination is Yushamen, who is described as “engaged in plotting” (bə-hašabtā həwā) within his shell (helbunā, literally ‘little (egg) shell’), just as we found him at the beginning of chapter 5. While the term hašabtā does not necessarily carry bad connotations, Yushamen’s plotting consistently leads to disaster within the pages of this work. Nonetheless, they praise him as the “arranger of ordinances” (məsaddar sedri) and the ‘lord of goodness’ (mārā d-ṭabutā), give him light, establish him within his dwelling, and proceed to his son Abator.

211 Drower and Macuch, Mandaic Dictionary, q.v. 212 Lidzbarski, Ginzā, 191.

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When they arrive at Abator’s house, he petitions them to intercede on his behalf with Life, on account of all the bad deeds he has committed. Initially, they praise Abator, and assign him the great Jordan, the stars and the planets, the souls that rise to the everlasting abode, and the goodwill and praise (erutā w-tošbehtā) that rise to the lightworlds.213 In addition to bestowing these boons upon him, they also temper their praise with criticism, asking him repeatedly ‘Why did you fail?’ and blaming him for the failure of souls to rise to the lightworlds. Similarly, when they arrive at Ptahil, he asks them to intercede on his behalf with his father, Abator, and to lift the cloud of darkness from him. In response, they blame him for the obstacles that block the disciples from the lightworlds, and for giving the planets power over those that sin against the Mighty. They do not part, however, without a blessing, assuring him that their father has sent him Yawar and Sunday as helpers, and that the Great Life knows his name and created the Jordan that sent him. These last few lines present a few difficulties. Lidzbarski translates line 101 as ‘our father, chosen without flaw, was your helper Yawar!’ The following lines indicate that the intended subject of this line is the Great Life, not Yawar, and it seems that the word abun at the beginning of the line renders not ‘our father’ but rather ‘they wanted,’ as in spoken Mandaic. Similarly, he renders kəmaṣ kimṣā as ‘he spurted up the spurt’ of the Jordan, deriving k-m-ṣ from *q-p-ṣ ‘to jump,’ but Mandaic regularly employs this root for the act of creation and its product, as in the phrase kimṣat ālmi in chapter 1, ultimately deriving instead from another meaning of the same root, ‘to contract’ or ‘enclose.’ We can therefore rather more prosaically render this cognate accusative construction simply as ‘he surely created.’ The conditionals in this chapter all employ the prefix conjugation, indicating that it pertains to stage c if not an earlier stage. Additionally, archaic cognate accusative constructions such as kəmaṣ kimṣā ‘they created a creation; they surely created’ and məsaddar sedri ‘arranger of ordinances’ give the language of this chapter the appearance of antiquity.

213 Lidzbarski (Johannesbuch ii, 34 fn. 5, 209), translates the former term as “illumination,” tasking Abator with carrying coals to Newcastle. Instead, it must be cognate with jpa and jba rəʿûtâ “will; pleasure.”

The Creation (60–62) The theme of the following chapters is the creation of the mortal world, specifically the firmament, the celestial spheres, and Earth, which is known in Mandaic as [arqā d-] Tibel. Chapter 62 also obliquely alludes to its neighbor, the utopian land of Truth (Košṭā) as bar miṣri, literally ‘son of its boundary.’ While each chapter shares this theme, the account is not entirely consistent from chapter to chapter. In chapter 60, the mortal world is the unfortunate consequence of a war between the light and certain unnamed rebels (mārdi), who are responsible for the mixing of living water with still water, and the imprisonment of the soul in the body. Chapter 61 presents a picture of the creation as essentially neutral or even positive, the collaborative work of various lightworld beings. Chapter 62’s account of the creation is similar to that of the much shorter 61, and involves many of the same personalities, but represents the act as the subject of some controversy. These chapters belong to the same genre of question and response dialogues as chapters 1, 2, 55, 74, 75, and 76. Chapter 61, which is framed with a Type A frame, is perhaps the purest example of this genre within this group, consisting as it does of a series of questions followed by their answers, with almost no narrative context. By contrast, chapter 60 begins very much like an admonition, and chapter 62 frames the questions and their responses with a narrative. Both 60 and 62 are surrounded with a Type A.2 frame, suggesting that they may have belonged to the same composition but were combined with chapter 61 for reasons of genre as well as content: all three concern the creation of the mortal world. Much like chapter 55, but unlike 1 and 2, each employs the prefix conjugation across multiple indicative contexts, most particularly the interrogatives, which are expressed in chapters 1 and 2 with the participle. For this reason, they likely belong to our stage b if not earlier.

60 To You I Speak and Teach Uniquely, the text of this chapter appears not once but twice within the Book of John; chapter 13 is identical to chapter 60. Lidzbarski argues that it appropriately belongs in the latter position, as both chapters 13 and 60 share with chapter 61 the use of the formula, “Who will come, and who will tell me?” to introduce a series of questions and answers, in both cases concerning the mortal world, which is also the concern of chapter 62. For this reason, he entitled this chapter “the Creation” in his translation. It begins very much like the admonition chapters (42–47). From the beginning to line 7, the speaker advises his community on the proper conduct to ascend to the lightworlds. Line 8 introduces a parable about unnamed “good people” who instruct one another through tales, as a vehicle to introduce just such a tale. The tale in question involves two kings (malki), one of this world and one of the ages beyond, and how the former and his son rebelled against the latter by creating the mortal world from fire and water, and trapping the soul within mortal flesh. In response, the Life created a messenger, who is alternatively called the ašgandā ‘messenger’ and the šəlihā d-heyyi ‘apostle’ or ‘envoy of Life,’ to bring a proclamation (kāluzā) to Adam, the first man. The first word is likely Iranian in origin, but it is widely diffuse throughout the region: compare Neo-Babylonian ašgandu, Greek askándēs, Syriac ˀizgaddā, and Middle Persian ižgand, all of which mean ‘messenger.’ The second, šəlihā, is purely Aramaic, albeit peculiar in its own right. It appears to be the G-stem passive participle of a root, š-l-h, which has otherwise been replaced by a metathesized form š-h-l in most contexts, and a secondary root š-l-w/y in some of the derived stems.214 Apart from this participle, the root from which both of these are derived, š-l-h, appears only twice in Mandaic literature, suggesting that the form šəlihā was inherited from an earlier stage of the language or perhaps borrowed from another dialect. All forms of this root are used exclusively with the meaning ‘to send as a messenger,’ as the usual and unmarked Mandaic verb meaning ‘to send (people or things)’ is š-d-r.

214 M. Morgenstern, “The Present State of Mandaic Lexicography i: The Mandaic Dictionary” Aramaic Studies 7.2 (2009): 113–130 [119].

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The third is derived from the Greek word kêruks ‘herald,’ as noted in the commentary to chapter 44, in which it was first introduced. While we obviously cannot assume that the author consciously intended to use three synonyms from three different languages, it is nonetheless noteworthy that Arabic is conspicuous by its absence from this tour de force of the principal languages of the late antique Near East. Certainly there is no linguistic evidence that this chapter was composed or even substantively redacted in Islamic times. Within this narrative are two short dialogues, similar to the chapter that follows as well as other representatives of the genre, and serving as tales within a tale within another tale. The first dialogue (lns. 24–35), consists of teachings of the king of the ages beyond to his sons about the state of the soul before the creation of the mortal world. The second dialogue (lns. 52–59) contains Adam’s question to the messenger and the messenger’s response. The chapter concludes with a series of three beatitudes, comparing the listener to Adam and blessing those who follow in his path to ascend to the place of light. Among the other grammatical peculiarities of this chapter is the use of the verb sām-li, literally ‘he put it’ to mean ‘he took it,’ particularly in line 21 where it parallels ləgaṭ ‘he held.’ Even more peculiarly, in both instances when this verb is used, the subject is unexpressed, and the object is not marked as an object but stands in relation to the verb as if it were its grammatical subject. This would appear to be another instance of the periphrastic preterite construction also encountered in chapters 18 and 59, and with this very same verb in chapter 58, in which case we might consider emending tāgā sām-li to tāgā sem-li ‘the crown was placed upon him; he assumed the crown.’ Another interesting and potentially archaic feature of this chapter is its use of the same cognate accusative construction also encountered in chapters 59 and 61. For example, in line 12 “good people tell tales,” mimar āmri, literally ‘they tell a telling,’ in which the absolute form of the infinitive is used in place of the expected nouns mimrā ‘tale’ or mimri ‘tales.’

61 Who Will Come Forth, and Who Will Tell Me? The second and shortest of the three chapters is a minimalist version of a question and response text, stripped down to its most basic components. The first half of the chapter, to line 12, consists of the incipit and twenty questions. The second half, lines 12–25, consists of the response “Life will surely know,” and twenty responses. The questioner and the respondent are never named. Through this process, we learn which of the lightworld beings were involved in the construction and maintenance of the mortal world. The familiar lightworld beings Yawar and Yushamen open up the mouth of the lightworlds Euphrates (praš ziwā, using the same archaicizing form for its name as chapter 11) and excavate its banks, respectively. Ptahil forms the Earth, just as in the following chapter, although that chapter differs from this one in assigning the stretching of the firmament to Hibel. Behram, who was last encountered in chapter 3, in which he and Yawar slaughtered the sons of Yushamen, stretches forth the bright banners, and enlightenes the excellencies in their sanctuaries. The pair Shelmey and Nedbey also appears here. According to the daily prayer “Salutation of Kings” (cp 105), they are the guardians of the Jordans, the sources of all flowing waters; here they perform the living baptism, and make the mark of the pure sign. Up until this point, all six of these beings are more commonly associated with the lightworlds rather than the mortal world. With the exception of Yukashar and Heyya-Shom, five of the following seven (Adam, Shitel, Ennosh, Hibel, and Life’s Son) are either denizens of the mortal world or sent to it as messengers and helpers by the Life. The first man Adam and his son Shitel sow seed and serve as watchers within the world. Excellent Ennosh establishes various kinds of sanctuaries (šəkinātā and maškəni, both from the same root) within it. Hibel calls forth with Life’s voice, and brought light to a palace (heklā) for the great one (rabbā). The context does not offer any clues as to the identity of this “great one;” as Hibel speaks with Life’s voice, one would expect the great one to be the Great Life (Heyyi Rabbi), but the former is evidently singular and the latter is always plural. In chapter 66, the “great one” is evidently Adam, which would be consonant with Hibel’s mission to bring light to him. The first half of the following line, for Yukashar (yu kāšar, ‘Yāw succeeds’), the respondent in chapter 2, consists of a play on words, specifically the root k-š-r ‘to accomplish; succeed’ Yukāšar kəšar-bi kešrā, which

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literally means ‘Y. accomplished an accomplishment in it.’ This is another cognate accusative construction of the same sort as memmar āmri ‘they tell telling’ in chapter 60, kəmaṣ kimṣā ‘he created a creation’ in chapter 59, and meddā yādi ‘he knows knowing’ in this one. To him is also attributed the weaving of the ‘crown’ (tāgā), the cloth headband which is part of the ritual clothing of all Mandaean priests. The name Heyya-Shom, literally ‘the name’s life’ or ‘Shem’s life,’ is mentioned occasionally in the Canonical Prayerbook, in prayers cp 15, 77, and 171, in which it is presented as the name of a lightworld being. Lidzbarski connects this name with the far more common phrase šom-heyyi, ‘Life’s name,’ which does appear in chapters 16, 28, 67, and 74, but does not appear as the name of a being in any of them. The Diwān Abator lists Heyya-Shom as one of seven names that Spirit gave to the sun (šāmeš), together with Behram, who also appears in this list, and his brother Yukabar, who also appears in chapters 2, 3, and 58.215 Heyya-Shom’s role is to put the zodiacal sign Aquarius (dowlā) into the world, within which he is known as “the healer” (āsyā), an epithet which is also attributed to him in cp 171. The chapter concludes with Life’s Son (Bar Heyyi, also introduced in chapters 27, 37, and 49, in which he accompanies the Soul Fisher and Truth), to whom is attributed the task of selecting the Great Life’s portion of the souls, and successfully conducting them to the place of light.

62 When the Earth Did Not Yet Exist The third of the chapters opens with a debate between Shehlon (on the one side) and other lightworld beings including Ptahil, Hibel, Shitel, and Ayar (on the other) about the creation of the Earth. Most of these figures, save Shehlon and Qamamir, are mentioned in other chapters. The former, an excellency whose name Siouffi renders as Chehlon and which literally means ‘they [the Life] have sent me,’ appears elsewhere in Mandaean literature, and in the Canonical Prayerbook he is associated with the hymns for weddings and newly initiated priests.216 His function here is adversarial: he is skeptical of the other lightworld beings’ efforts to bring the Earth into being, and although his questions demonstrate familiarity with the entire span of terrestrial history that follows, he is still dubious that it could (or perhaps should) happen. As for Qamamir (traditionally pronounced qamāmir), the first chapter of the first book of the Left Genzā him with Sowriel, the “releaser” (šaruyā, from the root š-r-w/y ‘to release; dwell’) or angel of death,217 who is also the subject of chapter 33. Given this pairing, it is perhaps surprising that he appears here solely in the function of planting flowers and vegetables, although this would be in keeping with his name if we analyze it not as qamāmir, which cannot be analyzed morphologically in any case, but rather as a finite verbal form along the lines of many other Mandaean lightworld beings. In light of the context, the obvious candidate would be the Dstem active participle mammer from the root ʾ-m-r ii (< *ʿ-m-r) ‘to dwell,’ with the meaning ‘he plants’ in the Dstem, just as in Samaritan Aramaic, complemented with the indicative particle q-. This would constitute another potential point of contact between Samaritan Aramaic and Mandaic, alongside the others adduced in chapters 11, 31, and 33, with the obvious caveat that it is not entirely impossible that the semantic development from ‘to dwell’ to ‘to plant’ could have evolved independently in both Samaritan Aramaic and Mandaic. Another point in favor of a potential etymology from ʾ-m-r ii is that this root shares with š-r-w/y, which is the root of Sowriel’s epithet šaruyā, the meaning ‘to dwell’ in the G-stem, although Qamamir’s role in this passage suggests a division of labor between him and his partner Sowriel: just as the former plants, the latter reaps. Ptahil responds to Shehlon’s questions, explaining to him how he and the other excellencies will proceed with the creation of the Earth. Shehlon’s response is short but aggrevated: he calls Ptahil a bišā bar bišā, literally an ‘evil man, son of an evil man,’ and questions his right to create worlds. The agricultural metaphors continue in the rest of the narrative, and the Earth is created more or less along the lines of Ptahil’s response to Shehlon, with Ptahil flushing out the primordial ‘black waters,’ Hibel and Shitel creating a drain for them, and Ayar (whose name means ‘air’) drying the newly drained land with his wings. After the land has been drained,

215 Drower, Diwan Abatur, 39. 216 Drower, Canonical Prayerbook, 168 and 179 (cp 194 and 210). 217 See pp. 1–9 of the left-hand volume, according to Petermann’s 1867 edition, and pp. 424–29 in Lidzbarski’s 1925 edition.

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construction can begin. Ptahil pounds in its columns (eṣṭuni, probably from Middle Persian stūn ‘column’), and he is joined in by the triad Hibel, Shitel, and Ennosh, who stretch out the firmament (rəqihā), make the celestial spheres (gargəli), and join or bind something to it (gəṭar-bi), respectively. Exactly what is bound or joined to the Earth is not clear; the text says məhā, which means ‘he struck,’ but neither it nor gəṭar-bi take a direct object, and məhā cannot be reconciled with its context. In the following lines, the excellencies Yusmir (perhaps ‘Yāw is safe-guarded’), Shehrun (possibly ‘they [Life] gathered me’), and Behron (‘they [Life] chose me’) serve as carpenters, binding together or framing a ship, which is apparently a metaphor for the world they are creating.218 In the process, they make for it a bow (məharrā) and a stern (kotlā), and it is possible that we are intended to read məharrā in place of məhā for Ennosh’s contribution. Hibel completes the work by creating its neighbor (bar miṣri, literally ‘son of its boundary’ or ‘son of the boundaries’), likely a reference to the adjacent land of Truth, and bringing forth the Jordan, the water of which he measures (kāl) with a measure (kayālā). The result is not entirely felicitous, justifying Shehlon’s skepticism: as he introduces the Jordan to the newly built Earth, its living water mixes with still waters, and we are told that ‘Just as the living water mixed with the still water, darkness mixed with light.’ The excellencies then bring Yushamen and the luminaries, the sun, the moon, and two excellencies called Zehrun (possibly ‘little moon’) and Sadreil (from the root s-d-r, meaning ‘to arrange’). Lidzbarski identifies these two with the morning star and the evening star.219 Their function is unclear; the text informs us that sun and the moon illuminate the Earth during the day and the night, lest war break out on Earth or heaven, and demons rule over Adam and his wife. In addition to these luminaries, they bring the remaining planets, save Mercury, as well as a being called “Little Eve” (Hāwā ṣṭarti), who appears here alone, and something called “the successor to Earth” (məqablānā d-Tibel). In the context of this passage, it seems clear that these are astral entities, but it is not clear how they correspond to the real world. Their final act of creation is the appointment of Yushamen’s sons, who govern it for eighty years, whereupon they gave it to the planets, each of whom received a share. As with the other chapters in this section, this chapter employs the prefix conjugation in interrogatives and most non-perfect contexts, save for line 59, in which the participle is used in an explicitly gnomic context. In addition to its archaic grammar, this chapter reveals its antiquity with the enigmatic term yāwneytā. Nöldeke derives this term and its adverbial equivalent yāwnāyit from Greek iōnía ‘Ionia,’ comparing cognates in other forms of Aramaic.220 In Mandaic, these two terms apply exclusively to the earth, such as arqā yāwneytā ‘the yāwneytā earth’ in line 20 and the phrase arqā yāwnāyit niteqri ‘the earth is created yāwnāyit,’ from p. 87, ln. 13 of Petermann’s edition of the Right Genzā. On this basis, Nöldeke suggests that the earth was created “in the Greek manner,” and by extension, “skillfully,” employing the kind of logic that would occur naturally to a 19th century German philologist. The context does not warrant such an assumption, as the Mandaic scriptures consistently speak of the creation of the mortal world in deprecating terms—including this chapter, in which Shehlon argues against its creation, using this very word to describe it. The later medieval texts offer another possible etymology,221 in the form of an epithet for the earth, arqā rabti pat yāwnā, ‘the great Earth, daughter of yāwnā.’ While neither Greek nor Aramaic furnish any clues for earthy equivalents to yāwnā, Hebrew does, in the form of yāwēn ‘mire.’ This term appears twice in the Pslams, in appropriately negative contexts, Psalm 40: 3 “He brought me up also out of the tumultuous pit, out of the miry clay (miṭ-ṭîn hay-yāwēn),” and 69: 3 “Save me, O God; […] I am sunk in deep mire (b-îwēn məṣûlâ), where there is no standing.” While it does not appear in any other form of Aramaic, the context undeniably warrants a derivation from the Hebrew etymon rather than the Greek.

218 219 220 221

Shehron is omitted in ms J; Lidzbarski substitutes Zehrun for him. Lidzbarski, Johannesbuch ii, 217, fn. 1. Nöldeke, Mandäische Grammatik, 201. e.g. Drower Collection 37 The Exorcism of the Great Overthrower and dc 43, The Poor Priest’s Treasury.

The Aftermath (63–67) Where the previous section collected various accounts of how the mortal world came into being, the present section concerns the aftermath of its creation, and the fate of the souls trapped within it. Its chapters describe how the Seven came to sow falsehood with the new creation, and how Life countered them by sending messengers to his chosen community. In this vein, the first and final chapters of this section, 63 and 67, also belong to the same genre of admonitions represented by chapters 42–47, in which a lightworld messenger visits his devout followers among the mortals in the here and now, and delivers ethical and moral instructions to them. The chapters they bookend only address these mortals obliquely, and instead concern the relationship between the lightworld beings who are competing for the souls of the mortal world. Lizbarski argues that 63 (which he calls “Mana’s Mission”) and 64 (“The Planter”) belong with the messenger narratives framed with the Type D frame, even though their frames are of different types (B.1 and A.1, respectively). Pace Lidzbarski, the primary difference between these chapters and the five that are framed with the Type D frame is that the latter lack any reference to mortals. Chapters 66 and 67 are stylistically similar, and both are framed with the Type A frame. The latter unites a chapter also present in the Great Treasure with a portion of chapter 28 from this same work. Much like 63, it employs the prefix conjugation in conditional contexts, justifying their assignment to stage c of the composition if not earlier, although we cannot yet confirm that the other chapters in this section also belong to the same period. They need not have been composed at the same time, as they could have been grouped together on generic and stylistic grounds, in the manner of some other tractates in this book.

63 A Voice from on High Cried Out to Us With chapter 63, we return to rhetorical territory familiar to us from the earlier group of admonitions. Like chapter 42, it begins with a voice calling out to the community and bringing knowledge. In the former case, the voice is that of Manda d’Heyyi, who calls out from beyond. In chapter 63, the voice calls from “on high” (men emrumā), the “everlasting abode” (dowrā tāqnā), and its owner is unknown, although it may be significant that it parallels “my speech” in line 15 with “Manda d’Heyyi’s speech” in the following line. We may therefore be justified in provisionally identifying the speaker as Manda d’Heyyi, as in chapter 42. The speaker, whoever he may be, sends “Intellect” (mānā) to the community, employing a technical term of uncertain etymology also encountered in chapters 1, 3, 6, and 26, in which it appears to reference a specific being. Additionally, it appears in the plural here in line 13, referring to an entire class of such beings, just as it does in chapter 47. Given that this being serves to enlighten or perhaps awaken (the word used, ayyori, is ambiguous in Mandaic) the community, it can also be read as the faculty of intellect personified, and therefore the translation maintains this ambiguity. As Säve-Söderbergh notes, the final lines offer a potential point of contact with the Coptic Pslams of Thomas. On the great judgment day (yumā rabbā d-dinā), the gentle Intellect (mānā nihā) will step forward to be a witness (sāhdā) against those who did not heed the words of Manda d’Heyyi. He informs us that he has served as a kāluzā, a word which has consistently meant ‘proclamation’ throughout the other chapters in which it has appeared (chapters 44, 45, and 60), but which here clearly reflects its origins in the Greek word kêruks ‘herald.’ In this capacity, he “called [the words of Manda d’Heyyi] into his ear, but he didn’t listen” and “showed it to his eye, but he didn’t look.” Säve-Söderbergh compares these with the last disticha of the Coptic Pslams of Thomas xiv, ‘He who covers (?) his ears with his fingers / who shall [reveal (?)] unto him? / He into whose ears they shall call, and he hears not / shall be divided (?) in all the worlds.’222

222 Säve-Söderbergh, Studies, 145.

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64 I Have Come to This World While not precisely “admonitions” in the same sense as the previous chapter, this chapter and the one that follows it concern lightworld beings and their mission to educate Life’s community in the mortal world, who are waylaid by the forces of darkness. In the present chapter, the messenger is evidently Splendid Yukabar, who is identified here as “the Man who was a helper” (āhed idā, literally ‘hand-holder’). Yukabar is introduced to us in chapter 3 as the brother of Behram. His name, yu kābar, ‘Yāw is Great,’ references the attributes of Yāw, like those of Yukashar, Yurba, Yushamen, and Yusmir. In chapter 2, we learn that Yukabar is the bringer of calm (nihutā), and in chapter 58, he is the guardian of the secret name of Life’s Treasure. In this chapter, he comes to make Life’s creation (lə-menṣab də-heyyi neṣobtā, literally ‘to plant of Life a planting’). This may refer to the act of taking a bride, as in chapter 54, but in this case he refers to planting “scions” (šetli), and teach them prayer and praise. Twice the chapter uses the phrase niqmon wə-nišabbon rurbi ‘they may start to praise the mighty’ in the prefix conjugation. The consistent use of the participle in plainly indicative contexts elsewhere in this chapter suggests that this chapter belongs to our stage d or later, and therefore this phrase can only be non-indicative. In the first instance, in line 9, those whom they might praise are described as “mighty beings and creatures” (rurbi u-buri). The identity of these mighty beings and creatures is clear: in the Great Treasure,223 the twelve sons of Spirit are called trisar buri ‘twelve creatures,’ which derives from the root b-r-w/y ‘to create.’ The root is common to all Aramaic dialects, but this lemma is uniquely found in Samaritan and Mandaic, which is to say at the two opposite ends of Aramaic in its geographic distribution. As for whom the “mighty” might be, line 20 glosses them as the seven planets, who are kindred to the twelve signs of the zodiac and who frequently accompany them. This chapter is plainly a polemic against the worship of the stars and the planets. Like the Soul Fisher whom they confront in chapters 36 through 39, they ask Yukabar questions about his home and his clothing. He responds that he is a son of the Great Life, who has come to cry Life’s call and arouse Life’s tribe. As the chapter concludes, and Yukabar has confronted the Seven and the Twelve, he uses the same phrase (in line 22), but in this instance there is hope that the mighty whom the scions praise will instead be “Mighty Life” (Heyyi Rurbi) and Yukabar himself, rather than those who seek to thwart their mission on Earth.

65 In a Bright Cloud I Sit Once again, a being (in this case, the strange man) descends from the lightworlds and encounters the Seven, who are sitting in mourning and scattering ashes on the head of their mother, Spirit. No indication is given as to what they may be mourning, although it is clear that they are perversely taking pleasure in it. As they joyfully and lustfully mourn, they anticipate the strange man’s impending arrival, and craft their own false message to trick his followers into worshipping them, before the strange man can arrive. Their strategy of accusing his followers of abandoning their words and changing what they have said almost certainly reflects the polemics in which the Mandaean community was engaged at the time this chapter was composed, although the context is not immediately obvious. Across numerous chapters, but most particular in chapter 54, the Seven are identified with the chief divinities of multiple other religious communities, and the accusation of having abandoned or distorted their teachings could belong to any one or more of them, and almost any period in history.224 The strange man catches them in the midst of their plotting, and assumes his true form, which terrifies them and all the nations (ālmi, which is homophonous with ‘worlds’). Spirit topples from her throne, and the Seven become contrite, begging forgiveness from him. He explains to them that he has come to teach his chosen people the difference between their lies and the truth. Those who listen to their words will remain within their worlds; why would they do that? We are informed that, having witnessed his glory, heard him chasten the Seven, and learned his lesson, his chosen people certainly listened to him (mišmā d-šəmān,

223 The phrase is found on p. 95, line 5 of Petermann’s edition. Lidzbarski (Ginzā, 100) translates this word as ‘monsters’ there and ‘roughs’ here. 224 In fact, this same accusation enjoys a remarkable afterlife in contemporary scholarship on Mandaeans.

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another cognate accusative construction like those found in chapters 59, 60, and 61), and turned their faces to light’s place. In terms of its content and genre, this chapter is extremely similar to the previous chapter, justifying its inclusion alongside it. It differs markedly from it in terms of its grammar, not only in its use of the infinitive and the cognate accusative construction, but also its extensive use of prefix conjugation across all modalities to the exclusion of the participle, in stark contrast to the preceding chapter. We are therefore justified in assigning the language of this chapter to the earliest stages of Mandaic, perhaps even our stage a.

66 Way Out Beyond As in the preceding chapter, this chapter begins “beyond” (lə-hil), describing various parts of the geography of the lightworlds. It begins in the splendid fruits (piri d-ziwā), proceeds to light’s courts (tarbāṣi de-nhurā, on loan from Akkadian tarbaṣu ‘courtyard’), continues in the perfect house (bit tušlimā), and finally concludes in Ayar’s garden (gennat Āyar), which is paralleled with Adam’s garden (gennat Ādam). There is a definite sense of space in the prelude to this chapter, although it is not clear whether this space is linear (in which case the reader passes through each of these places in a sequence) or concentric (in which case the focus is initially panoramic, and then narrows into progressively smaller and smaller places nested within one another). Nor is it clear whether the gardens of Ayar and Adam are separate places or simply parallel names for the same space, referenced with the words “this abode” (hāzen dowrā). Contained within the garden of Ayar is insight (bintā), and contained within the garden of Adam is Life’s herald (kāluzā), which amount to much the same thing within the theology of the Book of John. The ambiguity of the imagery contained within this chapter and its unusual vocabulary make for difficult reading. For example, the words of this proclamation are compared to a “produce” (ebbā, certainly not abbā ‘father’) that is entirely splendor (ziwā)” and a “light (nəhurā) that is entirely beams (pasemki),” of which the last word is of uncertain meaning and etymology. It is frequently paralleled by šərāgā ‘lamp,’ which is presumably derived from the Middle Persian word čirāġ with the same meaning, and on these grounds Nöldeke claims that it might also be Iranian, although he frankly admits that he has no candidate for its origin in mind.225 If that were the case, one might expect the suffix -qā rather than -kā. It could just as easily be from Greek phanós ‘lamp’ (compare Aramaic pānsā and Persian fānūs from the same origin), although this etymology would require numerous ad hoc sound changes to justify, and it still fails to explain the suffix. Alternatively, as noted in the commentary to chapter 13, it could derive from Akkadian pasiqqu ‘(small) canal.’ Prior to the creation of the mortal world, this proclamation was safeguarded in the perfect house, like words hidden in their books or splendor blazing within its vessel. Then the great one (rabbā) asked the first one (qadmāyā), his son, to be his messenger to the mortal world, and subdue various kinds of beasts and demons. Both of these nouns are singular, excluding the possibility that they may refer to the Great Life (Heyyi Rabbi) and the First Life (Heyyi Qadmāyi), but it is not implausible that the first man Adam is intended here, particularly in light of this chapter’s setting in Adam’s garden, and the content of the following chapter. Whoever he may be, the first one initially demurs, asking his father, “If I go down, who will bring me up?” The world as described by the great one is a fearsome place. He contrasts the perfect house and its courts of light with the mortal world, in which the courts are made from devouring pitch. The first one becomes concerned not only for his own safety, but also for the sake of his “wreath, the beams of light” (kəliley qarni d-ziwā): “Who will set it upon my head?” The great one reassures him that he will redeem him, and so he descends into the mortal world. It is worth noting that the phrase we have translated “wreath, the beams of light” constitutes yet another Hebraism unique to Mandaic, or nearly so. The kəlilā (literally ‘circlet’) is the myrtle wreath worn by priests and laity alike for ritual functions. The phrase qarni d-ziwā is less obvious. Across Aramaic the word qarnā might mean ‘horn’ or ‘corner,’ but neither have anything obvious to do with ziwā. Lidzbarski translates it as “forelocks (Stirnlocken) of splendor,” but his translation is just as nonsensical. Certainly the first one would not need to 225 T. Nöldeke, “Mandäisches,” Zeitschrift für Assyriologie und verwandte Gebiete 30 (1915/16): 139–162 [148].

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gather his own forelocks, nor would he require the great one’s help in setting them upon his own head. Within Hebrew, and only within Hebrew, the cognate word qāran can mean ‘ray’ or ‘beam’ as in a beam of light, and indeed Jerome’s similar mistranslation of this exact word in Exod. 34: 29 is responsible for the belief, formerly widespread in Europe, that Jews have horns, as famously reflected by Michelangelo’s statue of Moses. In the present context, qarni d-ziwā can only mean ‘beams of light,’ precisely as in Hebrew, but apparently not in Aramaic, at least not in any other form of Aramaic. In the Aramaic translations of the passages in which this Hebrew word appears, the Hebrew words qāran or qarnáyim are either ignored, as in Exodus 34: 29 “the skin of his face sent forth beams,” which becomes səgî zîw yəqārā d-appôhî “the splendor of his face’s glory had grown” in Onqelos, and ezdahi meškā d-appaw “the skin of his face had turned shiny” in the Peshitta, or rendered with an entirely different word, as in Habakkuk 3:4 “he has rays at his side,” which becomes b-qāritā d-idaw nsum “in the village that his hands placed” in the Peshitta. Within Aramaic, the Samaritan for Exodus 34: 29 uniquely preserves the Hebrew word qāran, and outside of the targum literature, the Book of John uniquely preserves this word with this meaning. In addition to the beams of light, the great one instructs the first one to don “the qiras of the worlds.” Nöldeke compares this term with the Syriac qersā ‘period or moment of time; sickness’ which is from Greek kairós ‘(period or moment of) time,’226 although it is not obvious how one might wear either time or sickness except in the most metaphorical sense. In this text, it parallels qarni d-ziwā, which is a form of headgear, and therefore it too might be a form of headgear, perhaps from Greek kórus ‘helmet,’ which is also the source of Targumic qôlsā, for example qôlas di-nḥaš, which glosses qôbaʿ nəḥošet ‘brass helmet’ in 1 Samuel 17: 5. It must be admitted that the phrase “helmet of the worlds” is not particularly meaningful, and in the only other instance in which the phrase qiras almā appears within Mandaic literature, it cannot be reconciled with this suggestion.227 The first one is nearly overcome by the beasts and monsters of the mortal world, saved only by the strength that is in him and his status as a disciple. At this point, the narrative, which has been told from the third person perspective throughout, abruptly switches to the first person, save for reported speech from other beings. Additionally, the Lord of Greatness (mārā d-rabutā) assumes the role formerly played by the great one (rabbā). As the narrator struggles, the former repents of his decision to send him into the depths of the mortal world, “in which everything is corrupt, and in which nothing can abide.” Sprout (Nəbaṭ ‘he sprouted’), whom we last encountered in the section on Yushamen (chapters 3 through 10), hears the narrator and sends to him a staff that bestows upon him the powers of speech and hearing, and directs him to slay the beasts and monsters. He uses it to crush the darkness and establish the light throughout, rising back to the lightworlds without any flaws or imperfections. The consistent use of the suffix conjugation makes attributing this chapter to any stage of the Mandaic language difficult. The peculiarity of its vocabulary only compounds this difficulty. The first few verses employ the participle in a generally gnomic sense (“they reveal secrets”), which are of limited value for the purpose of classification. Additionally, the differences between the first portion, from lines 14 to 49 (third person narrative, involving the great one and the first one) and the second portion from line 50 to the end (first person narrative, involving the Lord of Greatness) suggest that the chapter in its present form may reflect a composition of several accounts redacted together.

67 From Beyond, an Excellency Cries Out This chapter consists of two fragments. The first (up to line 19) corresponds to much of Book 16, Section 2 of the Right Genzā,228 in which an unnamed excellency offers instruction to the first man, Adam, from an undisclosed location simply described as ‘beyond’ (lə-hil), as in the previous chapter. He exhorts Adam to remain mindful of

226 Nöldeke, Mandäische Grammatik, xxx. 227 It appears on p. 41, ln. 7 and again on ln. 8 in Petermann’s edition of the left-hand volume of the Great Treasure, which Lidzbarski (Ginzā, 457) renders “Who has cast me into the misery of the world?” 228 Book 16, section 2, pp. 386–387 in Lidzbarski’s translation, or p. 364, line 21 to p. 365, line 14 in Petermann’s edition.

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whom he is and never allow himself to be beguiled by the things of the mortal world. The version preserved in the Book of John lacks the following verses, which we reproduce from Lidzbarski’s 1925 translation: “and women’s beauty will become

as if it had never been.

Fragrances pass,

and the lust of the night stops.

All works pass, they come to an end,

and they will be as if they had never been.”

When Adam heard this,

he wailed and cried for his own sake.

He spoke to Life’s excellency

as follows:

“If you knew that this was so,

why have you taken me captive from my place

and thrown me into a stinking body? Into a stinking body you have thrown me,

into a consuming fire you have hurled me.

You threw me into a consuming fire,

from which the stench rises daily.”

He replied to him: “Silence, silence, Adam,

head of all generations!

The world that is to come into being

we cannot suppress.

Arise, Arise, worship the Great and submit,

for Life to become a savior to you.

Life will be a savior to you,

and you will rise and look upon the light’s place.”

The second fragment (from lines 20 to 71) reproduces a portion of the Book of John from chapter 28 (from lines 43 to 94), with only minor textual variations. This portion seems more appropriate in that context, where it is framed as John’s response to the priests of Jerusalem, and Lidzbarski hypothesizes that a page from the other part of the book has come into an existing gap, and was later incorporated into the text, since the preceding portion breaks off with the word hāwi ‘they will be’ in most manuscripts,229 save for ms I in which the words kad də-lá-hwā ‘as if they had never been’ follow.

229 Lidzbarski, Johannesbuch ii, 224–225.

Manda d’Heyyi’s Visits (68–69) The two chapters that compose this section are both framed by the rarest of frame types, type D, as are chapters 40, 41, 72, and 73. All six of these chapters describe an excellency and his encounters with other supernatural beings, both lightworld and darkworld; these two chapters feature Manda d’Heyyi, and the remainder concern Splendid Hibel. The few sections framed by type D are not easily dated. In these two chapters, all of the verbs appear as perfective suffix conjugation forms, as imperatives, or as participles, and none of these forms offers conclusive evidence as to its dating. The fact that the sole interrogative in chapter 68 takes the participle rather than the prefix conjugation may suggest that this chapter belongs to stage c or later, but it appears in a subordinate clause, and so this evidence is far from conclusive. Chapter 40 and 41 are similarly opaque in terms of their dating, but chapters 72 and 73 clearly belong to the earliest stages of the Mandaic language, and so perhaps the others do as well.

68 When Manda d’Heyyi Went The chapter consists of two discrete parts, from lines 1–7 and from line 8 until the end of the chapter. Lidzbarski hypothesizes that these are probably the beginning and the end portions of what must have been a longer chapter.230 The portions contained here resemble in some respects Book 5, chapter 2 of the Right Genzā, in which Splendid Hibel visits a succession of beings in the worlds of darkness and light.231 The first nine lines of this chapter describe Manda d’Heyyi’s visit to the worlds of darkness, “the place where demons (sāhri, literally ‘corrupters’) dwell.” There, he encounters Gap, the third of the primal beings of darkness encountered by Hibel in his descent. The account from the Great Treasure gives us further details about Gap and his world, which is the source of the black waters that rise like boiling cauldrons. There, he is described as resembling a serpent (taninā). He is Spirit’s brother, the father and maternal uncle of her son Ur, and therefore both the maternal great-uncle and paternal grandfather of the seven planets and the twelve signs of the zodiac, who are the offspring of his sister Spirit and his nephew/son Ur. In this chapter, he starts from his throne upon seeing Manda d’Heyyi, and asks him who he is. It is at this point that this account abruptly ends, followed by the words “He sees (hāzilon) fruits and trees, and the scent of Life that came upon me.” The use of the first person is especially jarring, particularly in a narrative that is otherwise in the third person save for reported speech, and in this instance it seems very unlikely that Gap is referring to himself. Lidzbarski suggests emending hāzilon ‘he sees’ to hāzyālon ‘she sees,’ for which the referent would be Droplet Steady in the following line, but this does not explain who “they” are in line 11. Clearly Droplet Steady is accompanied by someone else, almost certainly Manda d’Heyyi to judge from the context and from the gender of the verb in line 8. The common phrase piri embi, here simply translated as “fruits,” is also found in chapter 70 as well as 12 and 59. It is traditionally rendered “fruits [and] grapes,” but the implied conjunction is always lacking in the original. The second part of the compound, embi, is likely the same word as ebbā from chapter 66, but with prenasalization, and therefore another synonym for fruit rather than specifically grapes. The term “Droplet” (niṭoptā) is a title, often applied to the consorts of lightworld beings. When we first encounter Droplet Steady (Kānat, ‘she became steady’), she is trapped in the horrid darkness and black waters behind the seven walls of the underworld Senyawis, for which see the commentary to chapter 2. The presence of the black waters suggests that we are still in the world of Gap, but who is Droplet Steady? Whoever is narrating the text has brought Life’s scent (rihā d-Heyyi) with him, and upon smelling this scent, she rises up to the outer wall and sits. She waits there for 62 years, until Life’s scent vanishes (etatnā, literally ‘comes to rest’). It is

230 Lidzbarski, Johannesbuch ii, 226. 231 Lidzbarski, Ginzā, 149–177. Hibel’s visits to the world of Gap and his consort Gapan are found on pp. 154–155 and again on pp. 159–160; his visit to the Droplet is found on p. 163.

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at that point that a messenger (šəlihā ‘envoy’) arrives and calls upon her to arise, lavishing her with praise and reminding her of her origins in the lightworlds. The messenger calls her by her title (niṭoptā) and six names: Shine (Bərāt ‘she shined’), Appear (Peršat ‘she appeared’), Steady (Šarrat ‘she became firm’), Pearl (Marganitā), and finally Life’s Treasure (Simat Heyyi). In response, she rises up, ascends to the gate of the wall (perhaps to be identified with the Nether Gate), bends her knee, and praises Life. The series of names would appear to identify this figure, Droplet Steady, with Life’s Treasure, the subject of chapters 57 to 59. If so, though, what is Life’s Treasure doing in the underworld? Prayer 376 from the Canonical Prayerbook, a blessing bestowed upon a bridegroom, also seemingly refers to this incident: “and Simat-Hiia [Life’s Treasure] was blessed when she arose, (and) came from the worlds of darkness.”232 Clearly, she is a liminal figure here in the most literal sense, descended from the lightworlds but excluded from them, and trapped in the darkworlds but brought up to their very margin by Life’s scent and the messenger. Jorunn Buckley has made a convincing argument that this liminal figure is none other than Spirit, on the basis of the variant of this same legend in the Great Treasure and certain other parallel texts.233 She observes that the ambiguity of Spirit’s relationships with the lightworlds, the darkworlds, and the denizens of both has become a sort of epistemic blind spot within the interface between the questions that scholars have asked of their subjects (in this case, Mandaeans and their texts) and the answers that the subjects readily reveal. This is attributable to a longstanding scholarly consensus that inscribes a radical dualism into this interface, as a result of which scholars have instinctually ignored any evidence to the contrary, avoiding it and even dismissing it when it becomes too obvious to ignore. The consequence of this epistemic blind spot has been a remarkable silence regarding those instances such as this one in which Spirit does not “stick to her place,” in Buckley’s words.234 The Diwān Abator gives us decisive evidence as to her identity. There, Spirit’s image appears in picture 7, and the caption to the right of her attributes to her seven names: Womb-Blocker (Rəham Ṣāmrā), Treasure (Simat), Steady (Kānat ‘she became steady’), Droplet (Niṭoptā), Qin (possibly either from qeynā ‘reed; Libra’ or qennā ‘nest;’ but also compare Hebrew qáyin ‘possession; Cain’), and Love (Rahmat, ‘she loved’). Clearly, three of these names are shared with chapter 68. Demonstrating his own epistemic blind spot, Lidzbarski actually cites this same manuscript in his commentary to this chapter and chapter 57 when he acknowledges that Spirit is identified with Life’s Treasure, before concluding that one ought not to attach any significance to the “wild jumble” of such juxtapositions,235 once again rejecting his own intutions and robbing himself of a potential discovery, as Buckley notes.236 Even if we were to discard the evidence of the Great Treasure, the Canonical Prayerbook, and the Diwān Abator concerning this episode, we need go no further than chapter 2 of the Book of John to support Buckley’s hypothesis. In line 7, Truth asks Yukashar, “Who told Spirit, and who revealed the truth to the world?” Yukashar responds in line 42, “Manda d’Heyyi told Spirit, and started the fight with Life’s house.” At first glance this response appears to be cryptic, but chapter 68, which begins with Manda d’Heyyi’s visit to the underworld, and concludes with Spirit learning from him about her ancestry in the lightworlds, provides us with the proper context to this response.

69 The Light was Planted Like the preceding chapter, this chapter appears to combine portions of two different compositions, and involves some of the same characters, principally Manda d’Heyyi and two “droplets,” Firm (Šarrat ‘she became firm’) and Pearl (Marganitā). To complicate things, these were two of the names bestowed upon Droplet Steady in the previous chapter, but here they are separated from one another in different locales and appear to refer to

232 233 234 235 236

Drower, Canonical Prayerbook, 279. Buckley, “Rehabilitation,” 60–84. Buckley, “Rehabilitation,” 80. Lidzbarski, Johannesbuch ii, 202 and 227. Buckley, “Rehabilitation,” 78.

Manda d’Heyyi’s Visits (68–69) | 431

distinct entities. Like the previous chapter, this chapter also describes the peregrinations of Manda d’Heyyi, but through the lightworlds rather than the darkworlds. The first four lines, which are about the scales (mozāni), are transparently unrelated to what follows, and appear to be a portion of a larger composition—perhaps even the following chapter, which similarly begins with the words “When the scales did not want …” They are addressed in greater detail in the commentary to that chapter. The introductory formula to the second portion of this chapter refers to a “light that was planted from the droplet’s light.” As noted in the previous chapter, “droplet” (niṭoptā) is a title applied to the consorts of various lightworld beings. Could this be the droplet of chapter 68, namely Spirit? This is unlikely, in light of the other two droplets named within this chapter, but the possibility cannot be entirely excluded. Within its body, Manda d’Heyyi visits six beings—four male, and two female—who praise him, and whom he praises in turn. In this respect, it resembles chapter 59, in which Manda d’Heyyi also appears, accompanying Life’s Treasure on her travels. It appears that this portion of the chapter is similarly truncated. In the text as it has been preserved, Manda d’Heyyi’s first visit is to Excellent Shunglan (šunglān), whom he endows with various attributes (by means of compounds with the word bar ‘son of’), including “new splendors” (ziwi hadti), “precious lights” (nəhuri yaqiri), “pure hidden mountains” (ṭuri dakyi kasyi), who is “safeguarded by Intellect” (men mānā səmirā). In all of the other instances within this chapter, Manda d’Heyyi is first praised upon his arrival, before he responds with his own praise, but in this instance, we do not hear what Shunglan has to say to him. Shunglan first appears in one of Ptahil’s responses to Truth in chapter 1; it is he who “takes the incense holder (qowqā d-rihā, literally ‘scent pot’) and brings it before Intellect.” Drower parses his name ‘Heenraptured-me,’ assuming that it is a form of the root š-n-g ‘to enrapture,’ although we would expect šnag-lan. Another possibility is that it derives from the Akkadian epithet ušumgallu, Neo-Assyrian šungalle, originally referring to a lion-headed dragon from Mesopotamian mythology, with the suffix -ān also found on the name Gubran. This same may be the referent of the divine name šngl, which appears at Taymā’.237 Although the Mandaic name is spelled šinglan or šingilan,238 the orthography of this name is no impediment to a derivation from šungalle. The shift of a to e in the penultimate syllable, which is closed, is a common Aramaic phenomenon, documented for Mandaic already by Nöldeke.239 The use of i to represent the o sound of the initial syllable is a well-attested feature of Mandaic orthography.240 The second stop on his agenda is is Splendid Plant (Nəṣab Ziwā), a son of Yushamen, who also appears in chapter 57, where he is clothed with Life’s Treasure. Splendid Plant calls upon him to light up the great mirror (nowrā rabbā) in which his ancestors shined, to bring light to the celestial sanctuaries (šəkinātā) and the excellencies within them. Manda d’Heyyi responds with praises similar to the ones he has just bestowed upon Shunglan, ascribing to him (as a “son of”) “new mirrors” (nowri hadti), “hidden sanctuaries” (šəkinātā kasyātā), “the excellencies’ image” (dəmutā d-otri) and “the mighties’ praise” (tošbehtā d-rurbāni). The third being he visits is Splendid Transplant (Etenṣeb Ziwā), the eldest son of Yushamen, who is the leader of those who rebelled against the light king. Transplant is equally pleased to see him, and lavishes even more praise upon him, blessing his coming, calling him a myrtle (āsā, the common myrtle or Myrtus communis) and a daffodil (nargis, the bunch-flowered daffodil or Narcissus tazetta; the name reveals its origins in Greek nárkissos), two flowering plants that are frequently paired in Mandaic literature. On the basis of the following line and a parallel on line 16 of chapter 62, Lidzbarski suggests emending āsyā d-kolhon šəkinātā ‘the healer of

237 A. Livingstone, “New light on the ancient town of Taimā’,” in M.J. Geller, J.C. Greenfield, and M.P. Weitzman (Eds.), Studia Aramaica — New Sources and New Approaches, Journal of Semitic Studies Supplement Series 4 (Oxford and New York: Oxford University Press on behalf of the University of Manchester, 1995), 133–43 [140–142]. 238 The former is preferred among manuscripts of the second group (BGHIJ), the latter among the first group (ACD). 239 Nöldeke, Mandäische Grammatik, §16. 240 Siouffi, Études, 40 renders his name Chounglon; for additional examples of the use of i to represent o, see Macuch, Handbook, §67(b).

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all the sanctuaries’ to āsā d-[qašiš men] kolhon šəkinātā ‘the myrtle, who is eldest of all the sanctuaries,’ and we have adopted his suggestion here.241 He also blesses his throne (korsi) and his wand (margan). In return, Manda d’Heyyi blesses his creator (nāṣbā, literally ‘planter’), who gave him his greatness and made him a great one like the precious Intellect (Mānā Yaqrā). The form yaqrā is unexpected; this adjective normally takes the form yaqirā, as in all other forms of Aramaic, whereas this form resembles Hebrew yāqār, with which it is undoubtedly cognate, if the former is not the source of the Mandaic form. We also learn that his creator made him Truth (Košṭā), beloved by all the excellencies. It is equally surprising that Transplant is identified with Truth here, given that he also appears in one of Yukashar’s responses to Truth’s questions in chapter 2. In chapters 3 to 10, Transplant’s role is undeniably adversarial, but here, like Spirit in the preceding chapter, he is presented in an extremely positive light, and Manda d’Heyyi accords him great respect. The fourth being whom Manda d’Heyyi visits is Splendid Frolic (Səhaq Ziwā). The verb səhaq means something like ‘he jumped (for joy); he froliced’ in both a literal as well as a figurative sense. In chapter 58, it appears as a synonym of rāwzi ‘they rejoiced’ in the expression u-b-anpey meyyi sāhqi ‘the waters frolic in my presence.’ Like yaqrā, this word has a clear cognate in Hebrew, śāḥaq ‘he laughed (derisively); he sported,’ but outside of Hebrew this form of the root with an initial sibilant is attested only in Gəʿəz (śäḥäqä ‘he jeered’). The same form is evident from the Syriac form of the name ʾIsḥāq ‘Isaac,’ but it is not productive within Syriac or indeed anywhere else in Aramaic, and in every translation to the passage in which this very name is etymologized (Genesis 21: 6), the Hebrew phrase yiṣḥaq-lî ‘he shall laugh on account of me’ is rendered with some variation on the root ḥ-d-y ‘to rejoice’ (as in the Peshitta and most of the targums) or t-m-h ‘to be amazed’ (as in Pseudo-Jonathan and the Samaritan). In Mandaic, by contrast, on the periphery of the Aramaic language area, this form of the root is as abundantly attested and as productive as it is in Hebrew and Gəʿəz, alongside its by-forms əhak and gəhak. It is unlikely that this verb represents a borrowing into Mandaic from Hebrew, let alone Gəʿəz, or vice versa, but it is entirely possible that this form in all three languages reflects convergent evolution from a common West Semitic root, via the dissimilation of the initial radical of *ɬ’-ħ-k’, for which compare Arabic ḍaḥika and Hebrew ṣāḥaq, in the environment of another emphatic consonant. The Mandaic form and its by-forms stand as reminders that, for all its innovative phonology, the Mandaic lexicon nonetheless serves as a treasury of some truly ancient forms that are lacking elsewhere in Aramaic. Splendid Frolic praises Manda d’Heyyi’s splendor and that of his crown, and in return Manda d’Heyyi praises his splendor, his praise, his mother (anānā, literally ‘the cloud’ that formed him), and the crown (tāgā) that the king gave him. Manda d’Heyyi then proceeds to meet with Droplet Firm (Šarrat), which was one of the titles given to Droplet Steady (Kānat) in the preceding chapter. Like Splendid Plant, she calls upon him to bring light to the sanctuaries of his ancestors, because he is the “excellency of the great mirror.” The speech of the two figures is similar in some respects, save that Droplet Firm refers to the ancestor’s sanctuaries as helbuni, literally ‘white (egg) shells,’ rather than šəkinātā. In return, Manda d’Heyyi praises her as the first creation (neṣobtā qadmāytā) His last visit is to Droplet Pearl (Marganitā), who kneels down on her knees and praises him at the conclusion. Perhaps this is where this chapter was intended to end, but it is noteworthy that we never learn what Manda d’Heyyi’s response to Droplet Pearl was, just as we never learned what Excellent Shunglan had to say to him upon his arrival.

241 Lidzbarski, Johannesbuch ii, 230 fn. 3.

Abator’s Lament (70–72) In each of the following three chapters, a lightworld being tries to convince the recalcitrant scales (mozāni) to perform his responsibilities, returning to a theme that was first introduced in the initial fragment from chapter 69. Normally the scales are rather straighforwardly identified with Abator, but that is clearly not the case in any these chapters. Even in chapters 71 and 72, in which Abator appears, he rejects this responsibility and pleas with Splendid Hibel to reassign it. Lidzbarski considers the straightforward identification of the scales with Abator in other texts to be a more recent development.242 Siouffi relates a similar legend, which he received from his informant Adam, and which we provide here in translation: As Mando-Dhaïy and Yahio arrived at the maṭarātā (hells), all the occupants of these places of torture stood in honor of them. Upon seeing them, Pthahïl stood up and greeted them. He then begged them to intercede on his behalf with Moro-Eddarboutho, so that he might rid himself of the responsibilities with which he was entrusted, and which had become too burdensome for him.243 Mando-Dhaïy, who was of a much higher rank than the latter, avoided addressing him directly, and reached him by means of Yahio, who transmitted to him his answer as follows: “Stay in place, and continue to fulfill the duties of your office. When it is time, I will tender your request to our leader.” They arrived next to Avather, who stood up as soon as he saw them. He made the same request to them as Pthahïl and received the same answer from the very mouth of Mando-Dhaïy, since he was of a sufficiently important rank to receive the words of this figure directly and without any intermediary. As soon as they were on the shore of Nahro-Dakchocho, a boat appeared before them, and ferried them across the river, after which they entered Olmi-Danhouro, where Yahio was given a place of distinction in the palace of Mando-Dhaïy, his heavenly father.244 This anecdote suggests that the unnamed protagonist of chapter 70 may have been Manda d’Heyyi, either due to the similarity in content between this chapter and the preceding chapters, in which he is also the protagonist, or due to the general identification of Manda d’Heyyi with Splendid Hibel in other contexts as well. The inclusion of John in this account alongside Manda d’Heyyi seems to be motivated as much by a need to clarify the somewhat obscure reference to “a guide man” (gabrā parwānqā) in line 7 as it is to harmonize these chapters with those on John the Baptist (chapters 18–33). The term parwānqā ‘guide,’ from Middle Persian parwānag, is used in chapter 17 with reference to Truth’s Shem, who serves as a guide to Shem, son of Noah, and in chapter 32 the Jews prophecize that such a guide will accompany John. In chapter 59, we learn that the Abator to whom the scales are assigned is the father of Ptahil, and therefore implictly Splendid Hibel’s likeness or double (dəmutā), as discussed in Chapter 1. In line with this interpretation, Drower’s informants recognize two distinct Abators: Abātor Rāmā, who is Splendid Hibel himself, and Abātor Mozāni, “who presides over the scales in which the human soul is weighed,” and who must therefore be his double.245 This also explains how Splendid Hibel is able to address Abator in chapter 71, just as the mortal Shem addresses his double in Truth in chapters 14 to 17. Chapters 70 and 71 are framed with the standard type B frame; the frame of chapter 72 is type D, like the chapter that follows it. The first two cannot easily be dated; the prefix conjugation appears in neither of them, and the use of a participial form in a purpose clause (lá-metheb-ley ‘(so that) it will not be given to me’ in line 5 of chapter 71) rather than the prefix conjugation suggests that chapter 71 belongs to our stage e, and perhaps

242 Lidzbarski, Johannesbuch ii, 232. 243 Drower, ibid., notes that he “rules the shiviahia [Spirit’s children], receives the newly arrived souls of the dead, and starts them on their journey through the realms of purification, ending at the scales of Abathur Muzania.” 244 Siouffi, Études, 15. 245 Drower, Mandaeans, 95; 199.

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chapter 70 belongs to the same stage. By contrast, chapter 72 employs the prefix conjugation quite productively across a wide variety of contexts and clearly belongs to our stage b if not an earlier stage.

70 When the Scales Did Not Want At the beginning of this chapter, we learn that the scales (mozāni) do not want souls to enter them or cross through them, just as in the introductory fragment from chapter 69 they do not wish to weigh them. The fact that there are two chapters that begin with the scales and their reservations about the roles they perform may reflect their dual nature, as well as the fact that souls encounter the scales not once but twice during their transit through the penitentiaries. At their first encounter, forty-five days after the death of their bodies, their good deeds and bad deeds are weighed against one another, and if they balance, or if the bad outweighs the good, they will be assigned to a suitably appropriate penitentiary for their sins (for which, see chapter 28), until they are purified. Once they are purified of their sins, they are weighed again against the soul of Shitel, who was the first person to die and the most perfect human ever to live. If they are still too heavy, then they must return to the penitentiaries for further purification; if they balance, a lightship will carry them across the unfathomable river to their final sanctuaries (šəkinātā) in the lightworlds.246 Consequently, this chapter may reflect the soul’s first encounter with the scales, in which the soul passes through them to their places of punishment, and the introductory fragment from chapter 69 may reflect the second encounter. Although the word mozāni is grammatically plural, all verbs and pronouns that agree with it are singular, save for the third line of the fragment from chapter 69, “Go, Sharhabiel and Behram, the scales whom the excellencies wanted.” Sharhabiel, together with her spouse Shorbey, is the name of one of the two survivors of the second destruction of the world, who appear in chapters 25 and 76. Behram, on the other hand, is one of the most common masculine Mandaean names at all times and in all places. It appears as the name of one of John’s sons in chapter 31, as well as that of a lightworld being in chapters 2, 3, and 61. It seems likely that these two names here represent the constituent parts of the scales, either the scale pans upon which the item to be weighed and the weights against which it is weighed are placed, or the arms from which these pans depend, or both. Mandaeans also identify the scales with the constellation Gemini (in Mandaic, Ṣelmi ‘images;’ compare with the Syriac name for the same constellation, Treyn Ṣalme, literally ‘two images’), in keeping with their description as two figures serving together as one. In order to convince the scales, the guide man tells him about the sources of the waters that descend from the lightworlds upon him, and about his company in the mortal world. The first of these sources is Howraran, which is described as “a great land of light” in prayer cp 379 from the Canonical Prayerbook.247 This name is often paired with the geographical name Howran, from which it is derived by a process of reduplication. This line is paralleled by the following line, which refers to the reservoir (hus) and drainpipe (nəṣab) of the Jordan. For the former, see the commentary to chapter 32; the latter derives from Akkadian naṣṣabu ša qanê ‘reed drainpipe,’ along the same lines as Jewish Babylonian Aramaic naṣbā di-qnê. The guide man assures him that these living waters will flow down to him from beneath the vine Yusmir, one of the three vines mentioned in chapter 1, and the sanctuary of Great Yushamen, the Second Life and that these excellencies will come down in order to dwell with him. He will be joined by the Jordans, fruit produce and trees, and 366 souls whom he has favored, who will all keep him company (ṣowtā). As an aside, the Great Treasure informs us that there are also 366 demons who live together with Kərun, the “mountain of flesh,” in the darkworlds.248 Since the chapter ends there, we never learn what the scales’ response may have been, but if the introductory fragment at the beginning of chapter 69 is any indication, he continues to be recalcitrant and requires further convincing. In that fragment, an unnamed being, perhaps the “guide man” (gabrā parwānqā) of this

246 Drower, Mandaeans, 197–199. 247 Drower, Canonical Prayerbook, 10. 248 Lidzbarski, Ginzā, 142.

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chapter, rises up from his spot and asks him to “choose (bəhar) one out of a thousand and bring up (asseq) […]” before the text cuts off. This same phrase occurs in the conclusion to chapter 50, and refers to the scales, informing the reader that he “chooses (bāhar) one out of a thousand and chooses two out of a myriad. He chooses and brings up (masseq) the souls that are worthy and deserving of light’s place.”

71 When They Went Forth and Came to Abator This is the first of two fragments about Abator, and it begins in medias res, as an unnamed group of people approach Abator, hidden within his shell (helbunā, literally ‘white (egg) shell’). In many respects, this chapter appears to be the inverse of chapter 59, in which Life’s Treasure, Great Plant, and Manda d’Heyyi visit the king, Big Sam, and Abator’s house, and Abator petitions them to intercede with the Life on his behalf because of the wrongful things he has done. In this chapter, by contrast, Abator is not penitent at all, and questions why he of all the excellencies has been made the owner of the scales (də-mozāni), and must abandon his sanctuary, his world, and his bed, so that Truth will never be given to him (lə-dārdāri, literally ‘an age of ages’). He is evidently addressing himself to Splendid Hibel, rather than Manda d’Heyyi, as in chapter 59, because it is Splendid Hibel who returns to his ancestors to report on Abator’s intransigence. His report infuriates the king, who cries out (using the light verbal construction qālā šərā or rəmā) three times. The third time he cries out, a figure named Little Sam (Sām Zuṭā), speaks up and offers to descend to the Nether, where he will serve as the “scale man” (gabrā d-mozāni) and be called the head of the age (rišā d-dārā). His name, Little Sam, cannot help but recall Big Sam (Sām Rabbā), who was praised in chapter 59, but instead of the praises that attend Big Sam, Little Sam receives only invective: the king, who has become increasingly irritable, calls him a “simple fool” (saklā təmimā) and a “foolish man” (gabrā saklā). The king will accept none but Abator, whom he calls a “gentle excellency” (otrā nihā), to be the owner of the scales, and orders Little Sam to fetch him.

72 When He Came to Abator When he (again unnamed, but presumably Little Sam) came to Abator, Abator rose from his throne and approached the high king, here identified with the Pure Intellect. He does so because he is careful about (mestammar men) the high king and the splendor of all the upper worlds. When he arrives, he finds himself surrounded by excellencies to his right and his left, and asks Intellect why he has chosen him out of all the excellencies? Intellect responds that he is the gentlest and most compassionate of the excellencies, and therefore the best to support and judge the souls. He responds, “If Splendid Hibel will become (nehwi) the judge, I will become the owner of the scales (ehwi).” The use of the prefix conjugation twice in this statement indicates that this chapter belongs to an earlier stage of the language than the previous two, and its use in the following interrogatives contexts justifying assigning this chapter to our stage b of the language at the latest. Splendid Hibel, which is to say Abator’s double, wants to know who will establish the sanctuaries if he becomes judge, and who will serve as king in the lightworlds. Abator effectively offers to switch places with his double, and so he becomes the king, and Splendid Hibel becomes the owner of the scales for fifty-five years. Throughout this portion of the text, he is identified with Yawar, whom Life’s Treasure first visited before visiting Big Sam in chapter 59. Hibel-Yawar does not take this responsibility lightly. The text informs us that he “clenched his fists,” bgurmeyzi etemli (literally ‘he became filled with his fists’) using an unusual word for fists. Outside of Mandaic, a possible cognate in the word kûrmayzā appears only twice in Aramaic letters, as a gloss for the Hebrew word ʾergôp: once in Targum Onqelos (Exodus 21: 18) and the other time in Targum Jonathan (Isaiah 58: 4). Both words are evidently related to the much more common Aramaic word gurmidā ‘fore-arm; cubit’ and Hebrew gómed with the same meaning. If all these forms are indeed related to one another, and ultimately to the root gm-d ‘to contract’, then the Targumic and Mandaic forms with z rather than d reflect a pseudo-archaizing orthography, since the last radical of this root is historically a voiced alveolar stop /d/, not a dental fricative /δ/; compare the Arabic verb jamada (yajmud-, jumūd-) ‘to freeze, solidify.’

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The Great Life became enraged with Abator, and cast him down to the Nether Gate, the same locale where Yushamen was detained, and told him to serve as judge as long as the Great Life wants. Splendid Hibel then invites Sunday (Habšabbā) to sit in the customs houses (here almost certainly maksi, from Akkadian miksu, meaning the place where customs are collected, rather than māksi, meaning those who collect the taxes), as he serves as the owner of the balance, and together they will summon the sanctuaries into being.

Three Laments (73–75) The penultimate section of the Book of John consists of laments by three different figures, along the same lines as others found throughout the pages of the book, including Abator in chapter 2, Yushamen repeatedly throughout chapters 3 through 10, the Good Shepherd in chapter 11, Truth’s Shem in chapter 15, and Splendid Hibel in chapter 55. This is one of the most common genres within the Book of John, and this section is the largest concentration of such texts outside of the second section of the book. Of the three figures who lament in this section, only Excellent Ennosh is entirely selfless in his sorrow. He grieves for the fate of his disciples, whom he has trapped in the mortal world. His chapter is bookended by the laments of Splendid Hibel and the Peacock, Yushamen, who are concerned not for the souls trapped in the mortal world but rather for their own sake. Chapter 73 most resembles the chapter that immediately precedes it, in terms of its content, its grammar, and even the Type D frame that surrounds both. In both chapters, interrogatives appear in either the suffix or the prefix conjugation, which is also used for numerous verbs in the indicative in chapter 73, justifying assigning these two chapters to the earliest attested stage of the Mandaic language. By contrast, the last two chapters, both of which bear a Type A frame or some variant upon it, resemble the other “question and response” chapters, especially 55 and 61, as they consist of dialogues between two lightworld beings. 74 is between Excellent Ennosh and the Great Life. On the basis of its grammar it can be assigned to Stage d if not earlier. 75 is between the Peacock (traditionally identified with Yushamen, the Second Life) and the First Life, his father. It likely belongs to the same stage of the language.

73 A White Eagle Am I The “white eagle” (nešrā hewārā) who visits Meryey in chapter 35 is identified as Excellent Ennosh in the parallel text from the Great Treasure, but in this chapter the white eagle is Splendid Hibel. Given the subject of his lament, his captivity in the mortal world, this would appear to be one of the forms assumed by lightworld beings like Hibel and Ennosh when they descend to our plane of existence. Although he descended to the gate of darkness willingly, “so that his splendor might increase,” he now regrets his decision, claiming that his ancestors have forgotten him and he has drawn the contempt of the excellencies. His descent has given him empathy for humanity: he notes, “this is the fate of every man, the excellency who descends into darkness,” placing man (gabrā) in apposition to excellency (otrā) in line 13 and paralleling them again in lines 26 and 27. In the darkworlds, he wears a priestly “crown” (tāgā, the headband worn under the turban during rituals), but it is his wife Zahriel who sets it upon his head. Zahriel, the daughter of Qin and sister of Spirit, is a lilith whom he married in the darkworlds, and who also appears in chapter 1 as the protectress of the beds of pregnant women. Although his crown remains, gone are the “speech and hearing” (emrā w-šemmā) that his ancestors gave him. As they are stripped from him when he descends into the darkworlds, they should not be conflated with the mundane qualities of speech and hearing. Elsewhere in the Book of John, these qualities exist only in the lightworlds. Hibel’s lament, beginning with the words “I said that I would be great,” directly echoes that of Abator in chapter 2, and that of Yushamen in chapter 10. As Abator is Hibel’s double, it is perhaps not surprising that their laments would mirror one another, but the juxtaposition of Yushamen, who was exiled to the Nether Gate, with Abator, who was likely exiled to the same location, and Hibel, who willingly (albeit grudgingly) descends into the darkworlds, is almost certainly not coincidental, particularly in light of the fact that Yushamen returns to lament in chapter 75, and directly compares his fate to Hibel’s in that chapter. Both Hibel and Abator are also called as “gentle” (nihā), and Hibel identifies this term as one of the sources of his misfortune. In his opinion, the excellency and man who are called “gentle” will never settle down, with a wife and an a shell (helbunā) to call his own, and a family line to follow him (neṣobtā l-menṣab, literally ‘a planting to plant,’ which refers to both matrimony and procreation) as a seeming inversion of Psalm 37: 11 “But the humble shall inherit the land, and delight themselves in the abundance of peace,” which is referenced in

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the Beatitudes (Matthew 5: 5). In the darkworlds, the gentle excellency or man has no peace or inheritance to anticipate. The chapter concludes with a blessing upon the kanzālā ‘chinstrap,’ which is another name for the stole (naṣipā) worn by priests as part of their ritual garment (rastā) to secure the mask covering their mouths (pandāmā), but only after it has been properly consecrated, whereupon it is wrapped around the head and the turban and secured with a knot under the chin. Gubran receives a similar chinstrap from the Great Life in chapter 3, and Yushamen is also said to have received one, but lost it, in chapter 8. This word does not have an obvious source; Pallis attempts to derive it from Latin candela ‘candle; wax taper’249 based on a superficial similarity between the two words in form, if not meaning, but this etymology is scarcely credible. A more obvious candidate is Akkadian kiṣru ‘knot,’ from kaṣāru ‘to tie; gather; join together,’ which is also the root of kiṣirta, a ‘case-tablet’ or the clay wrapped around a clay tablet to form an envelope. Even so, there are problems with this proposal as well. The shift of r to l is paralleled by Mandaic halṣi ‘loins,’ etymologically *xarṣē, and kāluzā ‘herald’ (from Greek kêruks), although l more commonly shifts to r, as in tarmidā ‘disciple’ (from Akkadian talmīdu ‘apprentice, student’). The shift from ṣ to z is also paralled by zedqā ‘charity; righteousness’ (from ṣedqā ‘merit’) and zadiqā ‘righteous’ (from ṣadiqā), in which it is conditioned by the final emphatic radical, which provokes the dissimilation of the first radical. If this shift were conditioned by the difficulty of pronouncing two emphatic consonants in sequence, then perhaps a similar difficulty attends the pronunciation of a geminated emphatic (ṣṣ > zz), which would then become prenasalized, as in enzā ‘goat’ (from *ʿezzā) and ronzā ‘rice’ (from Greek óruza, which becomes *rozzā; compare Arabic ʾaruzz-). Admittedly, all of these sound changes are ad hoc and sporadic, but they are nonetheless well-attested. If this is the case, then the form kanzālā would appear to be a qaṭṭāl- pattern *kaṣṣārā (> *kazzārā > *kanzārā > kanzālā), perhaps with an adjectival meaning as in hayāsā ‘compassionate,’ tayābā ‘forgiving,’ and zakāyā ‘pure,’ in which case it would mean something like ‘binding.’

74 Excellent Ennosh Spoke Excellent Ennosh, John’s protector in chapter 32, grieves for the state of his disciples (tarmidi). He addresses his ancestors, Life, begging him to bring an end to their ordeal in the mortal world, and to raise them immediately to the lightworlds. Life responds that this cannot be done, because they are needed to replenish the community of souls (kannā d-nešmātā, literally ‘vessel of souls’). Ennosh is skeptical that the community of souls could ever become full of the souls Life has cast into the dregs (dordi). Ennosh then tries another approach. He argues that the span (keylā) of the fallen house will eventually come to end, so why not simply stop the fallen house? Life retorts that they could not simply stop the house’s span, since it has not yet been completed, and the disciples are still rising. Once again, Ennosh questions how “disciples and Mandaeans” (tarmidi w-mandāyi) could ever rise to the light when they live in filth, eating and drinking the same food that the followers of the Twelve eat. This is the only chapter within the Book of John that refers to “Mandaeans,” although it is not clear from the passage whether any social or religious distinction is being made between the two groups, or whether they are simply intended as synonyms for one another. Life responds that they will not be cut off from their house, since their names are from there. Undaunted, Ennosh requests that Earth (Tibel) be stopped because the community of souls is falling into Ur’s maw. Life responds that they have “Nazoreans and Mandaeans” (naṣurāyi u-mandāyi) among the dregs, and that they have already been captured in Spirit’s snares and Ur has already swallowed them, because they made prayer and praise, but they will not be cut off because they have fulfilled their religious obligations. Again, it is not obvious whether any distinction is being made here between these two groups. Traditionally, scholars have interpreted a three-fold division into this text, with “Mandaeans” representing lay members of the community, “disciples” representing the priests, and “Nazoreans” reserved for an esoteric elite, but the text itself provides no support for constituting these categories thus, and throughout the Book of John the fairly 249 Pallis, Mandaean Studies, 174, fn. 9.

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common term “Nazorean” simply refers to the community we call “Mandaeans” today, e.g. chapters 31, 47, 55, and 57. Ennosh then argues that they have already fulfilled their responsibilities, but Life reassures him that Hibel will go to Ur, the lord of darkness, and remove from his mouth those members of all three groups (Nazoreans, Mandaeans, and disciples) who mention Life’s name and his own name, to baptize them and bring them into the great communion (lāyeplon bə-lowpā rabbā, literally ‘he will join them in the great joining’). The form qədākri ‘they mention’ employs the indicative particle qə- better known from modern Mandaic, suggesting that this portion of the text or perhaps the whole chapter belongs to a later stage of the language, although the consistent use of the prefix conjugation for cohortatives such as nibaṭṭel ‘let’s stop’ indicate that this text belongs to our stage d at the latest. This same particle also appears in chapters 18 and 33. If this chapter is indeed one of the later compositions within this work, it is perhaps noteworthy that it does not mention John at all, although it does mention the Jordan. A number of scholars, following Svend Pallis and Hans Lietzmann, have argued that both John and the Jordan are late and adventitious accretions to Mandaeism, introduced through contact with Christians, perhaps as recently as the Islamic period.250 Pallis argues, “Now it is absolutely certain that the name ‘Jordan’ was introduced together with the Christian figure of John the Baptist and consequently it has replaced the ancient name of the waters of baptism,”251 and “to me there is no doubt that i̯ʾArdnʾA [yardənā] has reached the Mandaeans through Christianity; the word has been taken over together with the figure of Jahjā and has been assimilated so thoroughly that it has become firmly established in the Mand. writings.”252 Lietzmann constructs an elaborate origin for the yardənā in the figurative use of this term as an epithet for the baptismal font in the writings of the Church of the East.253 Time and the archaeological record have not been kind to these theories, although the works in which they appear continue to be cited approvingly. References to the Jordan abound in the texts that had already been published in Pallis and Lietzmann’s time, including Lidzbarski’s publication of the Mandaean liturgy (in which it appears no fewer than 135 times), three of the incantation bowls from Khouabir published by Pognon,254 and the lead amulet published by Lidzbarski,255 all of which attest to a well-established theology of the Jordan even within the Mandaic texts that scholars generally recognize as their earliest compositions. Perhaps surprisingly, Pallis’ preferred candidate for “the ancient name of the waters of baptism,” the “water channels” (hapiqi meyyi), is attested solely in one line here, in this chapter of the Book of John, albeit in a context unrelated to baptism. Once Hibel has rescued the souls from the mouth of Ur, he will conduct them through these channels to the lightworlds, reflecting their origins in Hebrew ʾăpîqê máyim, which refers to the cosmological channels through which waters flow into this world from beyond, as in Psalm 18: 16, and not the waters themselves. It also appears with this meaning thrice within the Great Treasure. Outside of this context, this term is unattested in the palaeographic record until 1651, when it first appears in a glossary compiled by a Carmelite missionary, and it is therefore only slightly more recent than the oldest suriving Mandaic manuscripts. Put simply, there is absolutely no evidence, palaeographic or otherwise, for a progressive “Christianization” of Mandaeism by means of the replacement of earlier Mandaean terms with those mediated by Christians.

75 Over Yonder, by the Seashore Lidzbarski named this chapter after its protagonist, the Peacock, who is proud and resentful of his exile from his place in the lightworlds. As in many other languages of this region, his name ṭowsā ‘peacock’ ultimately derives from Greek taôs. It soon becomes evident that this name is a cipher for some other lightworld being, perhaps Yushamen, Abator, or Ptahil, although the text never discloses which of these three is intended. The 250 Pallis, Mandaean Studies, and Lietzmann, “Ein Beitrag zur Mandäerfrage.” 251 Pallis, Mandaean Studies, 24. 252 Ibid., 149. 253 Lietzmann, op. cit., 602. 254 Pognon, Inscriptions mandaïtes, 65–72; 88–92. 255 M. Lidzbarski, “Ein mandäisches Amulett,” in G.C.C. Maspero (Ed.), Florilegium ou recueil de travaux d’érudition dédiés à M. le Marquis Melchior de Vogüé à l’occasion du quatrevingtième anniversaire de sa naissance (Paris: Geuthner, 1909), 349–373 [355].

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evidence of this texts and the other Mandaean scriptures points to any or even all of them. In support of identifying Yushamen with the Peacock, the Scroll of Exalted Kingship uses this same epithet to describe him.256 Additionally, if the Peacock is indeed Life’s son, then Yushamen, the Second Life, would appear to be the most obvious candidate. On the other hand, the text also describes Hibel as “a beloved son” (ebrā rəhimā) where the Peacock is “a defiant son” (ebrā məridā), implying that they are both Life’s sons. Abator’s defiance is amply documented in chapters 71 and 72, where it is explicitly contrasted with Hibel’s submission to Life, and Abator, like Yushamen, is condemned to exile at the Nether Gate. Finally, the role that the Peacock performs in his exile is to serve as the guardian of the enclosure (nāṭar kimṣā) until Earth comes to nought (Tibel bāṭlā). In chapter 1, Ptahil informs us that his role is to serve as the guardian of the house (nāṭar beytā), up to the limits of the enclosure of the worlds (kimṣat ālmi), this presumably being the domain of the Peacock, as these are the only two figures thus described. The chapter begins in a similar manner as the “Iron Shoe” chapters, situating its speakers “beyond” (lə-hil) something, in this case the banks of the ocean (lə-keypā d-yāmā). This ocean is presumably the yāmā rabbā dSup, situated at the worlds’ end (be-dnab ālmi, literally ‘the tail of the worlds’). At first the Peacock is defiant, proudly demanding to know whether there is anyone like him, inquiring why alone he has been singled out for this punishment (echoing the words of Abator in chapter 71), and asking why he continues to worship when no one accepts his blessings on high. In most of the earliest versions of this chapter (save for ms B), he gradually becomes more contrite over the course of his lament, and comes to regret his stupidity, his beauty, his words, and his pride. When he finally compares his actions to those of Hibel, who submitted to his ancestors and was praised as a beloved son, and he laments that his ancestors do not accept his blessings, his voice rises up to them. In ms B and all of the most recent manuscripts belonging to the Basran recension, the section revealing the Peacock’s contrition (lns. 16–44) is missing. In all recensions, however, his ancestors write him a true letter (engertā d-košṭā), much like the one that Ennosh reads to Christ in the following chapter, or the engar košṭā that John reads in chapter 26 and which similarly came from his ancestors in the lightworlds. The letter calms him, and he resumes worshipping his ancestors completely. Ultimately, the Peacock’s chapter is a tale of defiance, submission and redemption. He has frequently been compared to Tawûsê Melek, the “Peacock Angel” to whom God entrusted the governance of the world, according to Yezidis. Beyond the similarity of their names and their defiant, independent natures, there is little to recommend identifying the two, although perhaps Stefana Drower was correct when she wrote, It seemed probable to me, after this talk, that the Peacock Angel is, in a manner, a symbol of Man himself, a divine principle of light experiencing an avatar of darkness, which is matter and the material world. The evil comes from man himself, or rather from his errors, stumblings and obstinate turnings down blind alleys upon the steep path of being. In repeated incarnations he sheds his earthliness, his evil, or else, if hopelessly linked to the material, he perishes like the dross and illusion that he is.257

256 J.J. Buckley, The Scroll of Exalted Kingship (New Haven: American Oriental Society, 1993). 257 E.S. Drower, Peacock Angel: Being some Account of Votaries of a Secret Cult and their Sanctuaries (London: John Murray, 1941), 7.

Excellent Ennosh in Jerusalem (76) Chapter 76, the final chapter, is a dialogue between Excellent Ennosh and Christ, and it shares material with both an incantation bowl in the British Museum and an early modern exorcism from the Poor Priest’s Treasury in the Drower collection. Although it resembles the two chapters that precede it in terms of its frame (all three are framed with variants of the Type B frame), and Excellent Ennosh also features in chapter 74, it is not a lament like the preceding ones but rather a dialogue similar to those in the “Iron Shoe” section (chapters 40 and 41). For this reason, we have retained Lidzbarski’s original name and separated it within its own section. The verbs nitekpar ‘it will be erased,’ tihšok ‘it will become dark,’ and lá-tinhar ‘it will not shine’ with which this chapter conclude are all examples of the prefix conjugation, used in the apodosis of a conditional (introduced by “for whoever did not heed me”). This suggests that the final chapter of the book pertains to stage c, if not an earlier stage of the language. Apart from these three verbs, however, all of the remaining verbs are either perfective in the suffix conjugation or participial forms, making dating the text difficult, although the consistent use of participial forms in interrogative contexts also points to stage c.

76 I Come with Sandals of Precious Stones At first glance, this chapter shares a theme with chapter 54, namely the visit of a lightworld figure to Jerusalem. The two chapters similarly conclude with a lesson about the four ages of humanity, those of Ram and Rud, which ended in plague and the sword, Shorbey and Sharhabiel, which ended in flame and fire, Shem, Noah’s son, which ended in floods, and the present age, with an admonition to heed the narrator’s teachings in order to secure a place in the lightworlds. In other important respects, however, they differ from one another. Unlike chapter 54, where the narrator is introduced to us as the strange man, and he identifies himself first as Manda d’Heyyi and subsequently as Splended Hibel, here he identifies himself as Excellent Ennosh (line 37). In chapter 54, the narrator’s lessons and admonitions are intended for the ears of his followers; in this chapter, he addresses himself specifically to Christ, after performing acts of healing that recall those of Christ in the New Testament. This is the second chapter in the Book of John to concern a dialogue with Jesus, the first being chapter 30, in which the interlocutor is John the Baptist. In that chapter, John rebukes Jesus, and then gives him the opportunity to justify himself before finally baptizing him with sanction. Conversely, in this chapter Christ challenges Excellent Ennosh, and it is Ennosh who responds to his challenges. Christ’s portrayal here also differs markedly from Jesus’s nuanced portrayal in chapter 30, in which he appears sincere and seemingly unaware of the role he will play in Spirit’s scheme. In this chapter, Christ is thoroughly duplicitous, changing his appearance (məšanni gowni) and twisting his tongue (appekli-l-lešāni) each time he challenges Excellent Ennosh.258 Excellent Ennosh’s appearance in this chapter allows us to connect it more directly with a section of the Great Treasure,259 in which he visits Jerusalem and gains a following there, beginning with Meryey, who is followed by Jacob and Benjamin, who are followed by 365 disciples. These same three names also appear in chapter 54, even if Excellent Ennosh does not. Jews murder the disciples, and Excellent Ennosh then destroys Jerusalem in response. These last two events, the murder of the disciples and the destruction of Jerusalem, are not depicted in the Book of John, either in chapter 76 or in chapter 54, although echoes of them are found in chapter 35. Similarly, Excellent Ennosh gives life to the dead in the Great Treasure, but not in this account. As Lupieri notes, resurrection is a particularly un-Mandaean sort of miracle, and its paradoxical presence in the Great Treasure account betrays a certain Christian inspiration, one that has been eliminated from this version.260

258 The Right Genzā also speaks of Christ’s shape-changing abilities; Book 1, section 198, p. 29 in Lidzbarski’s translation in Lidzbarski’s translation, or p. 28, ln. 15 in Petermann’s edition. 259 Book 15, section 11, pp. 336–344 in Lidzbarski’s translation, or p. 328, ln. 17 to p. 333, ln. 24 in Petermann’s edition. 260 Lupieri, Mandaeans, 246 fn. 27.

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In the present chapter, Ennosh’s mission in Jerusalem is salvific; in addition to his acts of healing, he wipes away the images in the Temple and establishes it as his own, before setting his throne before the gates of Jerusalem and opening them wide by means of his voice and his declaration. At the beginning of the chapter, he claims that he has come “to destroy, to rebuild, and to lay waste,” as in the passage from the Great Treasure, but the chapter (and the Book of John) conclude before he does so, or even before he has managed to gain a following. Chapter 76 is therefore an abstract from the broader narrative presented in the Great Treasure, just as chapter 54 seemingly is. In that light, the initial lines of this chapter serve as foreshadowing, which may have justified positioning this chapter at the end of the volume rather than before chapter 54, where it chronologically and thematically belongs. That being said, it is nonetheless noteworthy that when Excellent Ennosh is first introduced to us in this chapter, he is armed for war, bearing both a mace (aklā) and something called “the great axe of exorcisms” or “openings” (nargā rabbā d-šeryātā) which “frees’ or “opens (šāri) the way” before him. These same weapons also appear in the text inscribed upon the aforementioned bowl bm 91715 from Rassam’s excavations at Kutha, in the context of fighting demons, alongside two others, some kind of weaponized water (a common form of offense in the Mandaean legends) and a “deadly knife of destruction” to fight off demons: To my left are torrents of water, and to my right is a knife, the deadly knife of violence and destruction, at my pillow is the mace of splendor, at my feet is the axe of exorcisms, and above my head is an [extraordinary] arrow. The demon that comes from my right will be smitten by the great mace of splendor. The demon that comes from my left will be smitten by the knife, the deadly knife of violence and destruction. The demon that comes from my pillow will be smitten by the great axe of exorcisms. The demon that comes from above the head will be smitten by the extraordinary arrow.261 In addition to this incantation text, a similar formula is also attested in a much later magical text, dc 43 The Poor Priest’s Treasury, a collection of twelve exorcisms copied by the priest Yaḥyā Behram in 1853. In the Poor Priest’s Treasury, the enchanter invokes these same four weapons in an identical context: They will be smitten by the great mace of splendor, and by the great axe of exorcisms, and by an overwhelming stream of water, and by a club of water, and by a rod of wrath, and by a great hammer of destruction, and […] and by a black […], and by a knife, a deadly knife of destruction, by which were smitten the primeval sahras, the children of Samael the Satan.262 Like the enchanter of the incantation text and the exorcist of the Poor Priest’s Treasury, Ennosh comes arrayed for battle from head to toe with various apotropaic objects, listed according to their disposition. Lidzbarski translates nargā rabbā d-šeryātā as ‘ein großes Beil, das Lösungen [vor mir löst]’, but following Drower it is conventionally translated as ‘a great axe of exorcisms’. The frequent appearance of this same weapon justifies translating it with a definite article. In this instance, the passage explicitly identifies it as “opening the way before me,” using the same verb that is at the root of the word šəritā ‘release; exorcism (prayer)’, lending support to Lidzbarski’s interpretation. It is therefore not clear whether this is an example of the famed Mandaean penchant for wordplay or whether the term should be more prosaically translated as “great axe of openings” or “liberations.” Other obvious examples of wordplay are found in the final lines of the chapter, the “true letter” that Ennosh reads to Christ in order to prove his provenance in the lightworlds (lines 42 to 47). In the words of Jorunn Buckley, this letter of truth recapitulates “the barest outline of the Mandaean world history,”263 which is

261 Trans. adapted from J.N. Ford, “Another Look at the Mandaic Incantation Bowl BM 91715.” Journal of the Ancient Near Eastern Society of Columbia University 29 (2002): 31–47 (33). 262 dc 43(R), Exorcism J, lns 109–14; trans. adapted from Ford, “Another Look,” 42. 263 Buckley, “Making Trouble.”

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preserved in several chapters of the Right Genzā.264 In it, Ennosh recalls Shitel, son of Adam, as “the good scion (šetlā)” who “sows (šətal) ages and generations,” playing upon the three letters of the root of his name, š-t-l. After recounting the three subsequent destructions of the world, Ennosh “now threatens to erase [nitekpar] the names of unrepentant Mandaeans whose names are written in his scroll,” just as “in the beginning of the tractate, [he] wiped [kəpartennon] images off the wall of Jerusalem,” as Buckley notes,265 employing the same verb for both actions, from the root k-p-r. In light of the context, it is unlikely that this is a coincidence, but rather a deliberate move to return to the warlike Ennosh we encountered at beginning of the chapter, and remind us that the fate of those who do not heed him will be no different from that of the images in the Temple.

264 Book 1, sections 181–189, pp. 27–28 in Lidzbarski’s translation, and again in Book 2, sections 117–123, pp. 145–146, and finally in Book 18, pp. 408–409. 265 Buckley, “Making Trouble.”

Conclusions Charles G. Häberl Most recent descriptions of the Book of John characterize it as a product of the early Islamic era that possibly incorporates earlier compositions.266 With vanishingly few exceptions, contemporary readers of this work will encounter it only in translations which, be they English, German, or Arabic flatten the text into a seamless, uniform language that invisibilizes the many stark differences that differentiate one chapter from another, and at times even the component parts of individual chapters. This is not to say that translation is impossible or even undesirable; Mandaic is a living language, and the vehicle of a living tradition, which remains the subject of sustained interest from living readers both belonging to and separate from the communities that preserve this tradition, and for these reasons alone these texts merit reading in living languages. Even so, it is this heavy reliance upon the standardized products of translation in various target languages rather than the source texts that enables such pat characterizations. Upon closer reading of the text in its original language, complexities emerge and abound, necessitating that these prima facie observations be revised and qualified until they become almost unrecognizable. To ignore these complexities, and to return to the blanket formulations of earlier generations often culturally, geographically, and chronologically removed from their subjects, is to risk an act of gross intellectual dishonesty. Nonetheless, we ignore these blanket formulations at our peril, as once they have entered into the scholarly record, or what Stephan Palmié calls the “ethnographic interface”267 between Mandaeans and non-Mandaeans, they have not only a remarkable tenacity within that record but also attendant effects in the real world beyond it, such as the ethnic cleansing of Mandaeans from Iraq after 2003. One does not simply reinscribe this ethnographic interface with new information, any more than one walks blindly into Mordor. The evidence for the initial compositions of the work and its component parts, their redactions, and their receptions within progressive generations of living communities is scattered across its content, its vocabulary, and the very grammar of its language. All translations obfuscate the latter two, and therefore it is to the content that most scholars of this tradition have turned. This is as true for those scholars who seize upon its sparse references to Islam, such as the references to Muhammad in chapter 22, and the Arabs and their book in chapter 54, and the somewhat ambiguous “Dome of the Priests” in chapters 18 and 27, as conclusive evidence to situate the origins of Mandaean traditions in an Islamic milieu, as it is for those who highlight textual parallels in chapters like 14, 15, 47, 57, and 63 to works such as the Coptic Pslams of Thomas in support of pre-Islamic origins. Both approaches neglect to address the authors’ obvious concern for the traditional Mesopotamian astral cults, which are repeatedly presented to their readers as a living phenomenon, and an even greater threat to the community of the faithful than Judaism, Christianity, or even Islam, considering how many chapters inveigh against this phenomenon relative to these other faiths. Clearly, these polemics against paganism were not included to satisfy Jewish, Christian, and Muslim readers, as such readers would obviously be incensed by the anti-Jewish, Christian, and Muslim polemics that stand alongside them, and particularly by the authors’ identification of their gods with these beings. The references to the Age of Mars or Bezbāṭ, which ended on June 4, 678 ce, indicate that the chapters in which these references occur must have been composed long before that date, by which point the worship of the stars and the planets was all but extinct in lower Mesopotamia, and certainly could not have posed as great a threat to faithful Mandaeans as the disproportionate amount of space dedicated to them would appear to justify. These observations may indeed provide evidence for chronological termini (of both the post quem and ante quem varities), but the frequently contradictory nature of this evidence raises more questions than answers about the nature of the text, and therefore obliges us to look further afield.

266 See, for example, Lupieri, Mandaeans, 225, and King, Gnosticism, 138–139. 267 Most recently in S. Palmié, The Cooking of History: How Not to Study Afro-Cuban Religion (Chicago: University of Chicago Press, 2013), 262.

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By contrast with this literary content, the Mandaic lexicon has thus far not been critically exploited in discussions of the relative chronology, origins, and circulation of these texts, save for when its alleged “purity” is invoked as a kind of truism against Mandaean self-representations, particularly when concerning their origins.268 After the translation of their chief scriptures into different languages and the documentation of the written and spoken forms of Mandaic, this last endeavor represents the most critical contribution to the study of Mandaeans over the past two centuries, and the one that has sustained the most interest from nonMandaean scholars, from traditional Orientalists to traditional Islamists. Despite its obvious origins in theological polemics, the revisionist enterprise of deprecating Mandaean accounts regarding their own origins, and substituting alternative accounts in their place, is one that members of all faiths and even no faith whatsoever seem to enjoy. Given that the evidence of the Mandaic lexicon has frequently been invoked as decisive within the context of these discussions, it merits particular attention here. It is generally accepted that Mandaic shares with other Aramaic dialects a wealth of vocabulary derived from Akkadian, including more widespread words such as agammu ‘marsh,’ miṣru ‘boundary,’ šēdu ‘demon,’ and talmīdu ‘apprentice, student,’ some much less frequently encountered words like paršīgu ‘headdress; turban,’ kutallu ‘back,’ mušannītu ‘dam,’ and naṣṣabu (ša qanê) ‘(reed) drain-pipe,’ and potentially even one or two otherwise almost entirely unknown words like ušumgallu ‘dragon’ and kudurru ‘boundary stone.’ Even more prevalent are the loan words from Iranian languages, particularly Middle Persian, although it must be admitted that all of the ones encountered in this work are well documented across multiple forms of Aramaic. This would seem to suggest that speakers of Mandaic or its antecedents were in contact with speakers of these other languages, although the degree of this contact relative to other forms of Aramaic has perhaps been overstated. Less frequently recognized are the Hebrew loans, of which some are well-attested in other forms of Aramaic, such as rāqîaʿ ‘expanse,’ and tēbēl ‘world.’ Other loans have heretofore only been attested in the targums. These include Hebrew ʿăṭārā ‘crown,’ qāran with the meaning ‘beam (of light),’ and the verb g-m-l ‘to wean,’ which have evidently been carried over from the source text in the course of translation. This makes their appearance in putatively original Mandaic compositions all the more striking. Most surprising of all are the Hebrew cognates that are not found elsewhere in Aramaic, such as ʾăpîqê (máyim) ‘(water) channels,’ yāwēn ‘mire,’ and the verb śāḥaq ‘he laughed (derisively); he sported.’ Similarly, the word howsā ‘reservoir (of the Jordan)’ is evidently cognate with Hebrew ḥáyiṣ ‘barrier, partition’ and Arabic ḥawḍ- ‘basin; cistern.’ Some of these reflect semantic developments unique to Hebrew and Mandaic, suggesting that these words were transmitted via direct contact rather than mediated by any third party. It is entirely possible, and in some cases even likely, that the others represent inheritances from a common ancestor, but it is still noteworthy that none of them have been preserved within any of the much older and larger Aramaic corpora. In either case, this area clearly merits more cautious study than it has received thus far. In addition to these Hebrew items, the Book of John also contains much more Greek and Latin vocabulary than has previously been acknowledged. In addition to fairly common Greek loan words such as nómos ‘law,’ sándalon ‘sandal,’ and taôs ‘peacock,’ it includes some words that are seldom attested elsewhere in Aramaic, such as ásēmon ‘bullion,’ klōbós ‘cage,’ and mēchanēì ‘machine,’ and those that are not otherwise attested, such as skuphárion ‘drinking vessel; musical instrument’ and possibly trutánē ‘(steelyard) balance.’ The Mandaic word qorpidā ‘shoe,’ which ultimately derives from Greek krēpídion ‘small boot’ via Latin crepida ‘sturdy leather shoe,’ is entirely absent from other Aramaic literature, save for a single instance in the Syriac translation of a Greek legend, in which it has clearly been carried over from the original Greek text. The Latin loans follis ‘coin’ and crux ‘cross’ appear in chapter 30 alongside a direct reference to the Romans and other oblique references to Latin Christianity; while these are by no means common Mandaic words, they demonstrate an unexpected and indeed surprising familiarity with the Church of Rome and its language. None of this is relevant to the linguistic classification of Mandaic or the origins of Mandaeism, although it is perhaps illustrative of the perils of arguing from silence. The linguistic evidence certainly does not support the

268 Within the last decade alone, see C. Müller-Kessler, “Mandaeans v. Mandaic Language,” H. Gzella, A Cultural History of Aramaic: From the Beginnings to the Advent of Islam (Leiden and Boston: E.J. Brill, 2015), 365–66, and van Bladel, Sasanian Mandaeans, 82.

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hypothesis that Mandaean accounts of Judaism and early Christianity were entirely mediated by the Peshitta or the accounts of Syriac-speaking Christians and adapted from them in the early years of Muslim rule, as Pallis, Burkitt, and Lietzmann once claimed. Both the language and the content of the Book of John demonstrate important points of contact with the content and the original languages of the Hebrew Bible and the New Testament, although it obviously does not necessarily follow that this contact was mediated by these specific texts in their original forms. We can, however, confidently discard the Orientalist fantasy of Mandaeans living in splendid isolation from Jews and Christians, safeguarding the purity of their language until Muslim rule made emulating these other communities desirable and even necessary for their continued survival. Significantly, out of all these languages of the region, Arabic is almost entirely absent from the Book of John, with the exception of three personal names (ʿAbdullah, Muḥammad, and Yaḥyā). Apart from these names, there really is no Arabic influence that can be convincingly demonstrated. Recall that the earliest manuscript of this text, Codex Sabéen 10, was the thirtieth generation in its lineage when it was finished on October 13, 1616 ce / Shawwāl 2 ah 1025. All of our other manuscripts are considerably more recent. Considering how frequently the text has been copied and recopied repeatedly over the centuries, and how abundant Arabic and NeoPersian loanwords are within the other medieval and early modern manuscripts that Nöldeke assigned to his “Young Mandaic” stage of the language, it is nothing less than astonishing that these copyists have preserved the original text and its language to such a pristine degree, without any evident Arabic influence. Despite the obvious value of the Mandaic lexicon to scholarship on the region and its languages, it is within the grammar of the text that we find the most complexity, and potentially the richest avenues for further research on this group of texts. While all of the chapters employ the suffix conjugation (the old West Semitic “perfect,” Mandaic gəṭal) as well as the participle modified with the copula to form an innovative present-future tense, even a cursory review of the chapters reveals that they markedly differ from one another in terms of the distribution of the prefix conjugation (the old West Semitic “imperfect,” Mandaic nigṭol), with some chapters employing it across all non-perfective contexts, and others replacing it entirely with the innovative presentfuture tense, precisely as in Neo-Mandaic and other Neo-Aramaic languages. The simplest explanation for the situation before us is that the diverse portions of text as we have received it were composed at different times and in different places, and subsequently compiled into a single volume with surprisingly minimal redaction. While no single one of the many revisionist models for the evolution of Mandaeism has achieved anything resembling a scholarly concensus, they all depart from a set of first principles. The first is that its primordial context is late antique Iran or Mesopotamia, not the Levant or anywhere else, and that it originally was of a kind with the traditional (non-“Abrahamic”) religions of this region. The second is that Mandaeans were fairly static, not engaging with the longstanding Jewish communities of that same region or more recent arrivals from the West, until they were rapidly and irrevocably transformed by their encounter with imperial power, either in the form of the Sasanid dynasty or the early Muslim state, and they must have consciously and opportunistically modified the tenets of their religion in conformity with their new rulers’ views concerning their own relationships with the supernatural, in pursuit of social and political legitimacy. Therefore, any resemblance to the Abrahamic-style monotheistic religions, and most particularly the figure of John the Baptist, owes its presence within their scriptures to these efforts to curry favor with their new Muslim overlords, and the resulting process of de-paganization. If this were indeed the case, then we would naturally anticipate a chronological hierarchy of texts, beginning with those most sympathetic to the worship of the stars and the planets, continuing with the subsequent introduction of John the Baptist, and concluding with those chapters that are most similar to the texts of the Abrahamic faiths with which the Mandaeans had lately come into contact, and most hostile to the traditional religions of their geographic and cultural context. At first glance, it does sometimes appear that the text as we have received it combines at least two narrative threads that only seldom intersect. One involves the lightworlds and their denizens, the other John and his flock in Jerusalem. The former might easily be categorized as “mythic” in content, considering that it deals with mythic themes such as a kind of titanomachy and the creation of the mortal world, and the latter might just as easily be classified as “legendary,” situated as it is within the annals of human history and involving figures familiar from that narrative. These narrative distinctions, which are evocative yet demonstrably adventitious, tend to evaporate upon closer inspection. The excellencies intervene repeatedly throughout human history, even to the extent of visiting people and places

Conclusions | 447

familiar from the chapters on John, including John himself, and the content of their message is indistinguishable from that of John. Furthermore, while it has certainly proved easy enough to produce a relative chronology of these chapters, anchoring them to an absolute chronology has proven more difficult. Chapter 11, for example, references those living “at end of the Age of Mars,” namely June 4, 678 ce according to the Mandaean calendar, providing us with a terminus ante quem for this chapter. Based on the complete absence of the prefix conjugation, and the use of the participle in a purpose clause and two counterfactual clauses, this would appear to be one of the most recently composed chapters in the book. This implies that the chapters which appear to belong to earlier stages of the language were composed still earlier than 678. It is true that a few of these chapters seemingly reference the figures of Islam, either directly or indirectly, and that the grammar of these texts indicates that they are relatively late in comparison with the bulk of the text. These include chapter 22, which mentions Muhammad, and chapter 54, which references “the Arabs” and “their book,” presumably the Qur’an, which can therefore be dated with confidence to the mid-7th century if not later. Both likewise belong to the latest stage of the language, and we can therefore state with confidence that they must have been composed around the same time as chapter 11, if not later. The references in chapters 18 and 27 to the qombā d-kāhni ‘Dome of the Priests’ would give us a terminus post quem for these chapters of at least 691 ce, and almost certainly much later, if indeed they intend the Dome of the Rock by this phrase. If these chapters had been composed so late relative to the other texts in this collection, we would have expected their grammar to resemble that of chapter 11, which must have been composed at least 11 years prior or potentially even centuries earlier than that. It does not; unlike chapter 11, in which the prefix conjugation has disappeared from all contexts, the prefix conjugation still survives in chapter 18, albeit only in purpose clauses, and it therefore clearly belongs to stage d, the penultimate stage of the development of the language as represented within these texts. For this reason, it seems much more likely that the model for the dome in question was not a Muslim dome (Arabic qubbah) but rather a Zoroastrian one (Middle Persian gumbad), and that the chapters in question are earlier than those that reference Islam. It is also clear that the entire section on John, or the “tractate” to use Lidzbarski’s terminology, is itself composed of chapters written at different times and in different places, as the grammar of chapters 20 and 28 is still even more conservative than that of chapter 18, and the grammar of chapter 26 is among the most conservative within the entire book. Neither does it appear that the portions dealing with figures other than John belong to any one period of time. Like chapter 26 on John and the Jews, the chapters comprising the sections on Yushamen, the planets, and Truth’s Shem all seemingly belong to the earliest stage of the language. The section on the “Good Shepherd” consists of two chapters, very similar in terms of content, of which the first belongs to the latest stage of the language, and the second belongs to the earliest. In this regard, it is noteworthy that the latter chapter refers to all of the most widespread faith traditions of the late antique Near East, including its polytheistic religions as well as Zoroastrianism, Judaism, and Christianity, but not Islam. Chapter 54, concerning Manda d’Heyyi and/or Splendid Hibel’s visit to Jerusalem, clearly belongs to the most recent stage of the language both on the basis of its grammar and its content, but chapter 76, which concerns Excellent Ennosh’s visit to Jerusalem, belongs to stage c. The other two chapters that belong to stage e are chapters 70 and 71, the first two chapters of the section Lidzbarski named “Abator’s Lament;” the third chapter of this same section, chapter 73, belongs to the earlier stage b. For these reasons, it would be difficult if not impossible to distinguish between the two of them any further or assign priority to one narrative thread over the other in light of the available data. We may however tentatively draw two conclusions: firstly, that these chapters were not arranged according to the date of their composition, but rather on the basis of their content; and secondly, it would be facile to conclude that the John chapters are extraneous and opportunistic, composed and incorporated at a later date. Sometimes the faith of John is contrasted with the worship of the ancient Mesopotamian divinites, as in chapter 20, and sometimes it is contrasted with Islam, as in chapter 22. This is not to say that we cannot discern an evolution of Mandaeism and the figure of John within the texts that compose the Book of John, but rather that this evolution, to the extent that we can discern it, does not support any of the revisionist models for the history of Mandaeism. Instead, it appears that the presumed distinction between the John chapters and the rest of the text is wholly adventitious, imposed upon the text by readers from outside the Mandaean tradition and reflect-

448 | Conclusions

ing their own questions and concerns as readers. Once it had been established, it was only natural that this invidious distinction would invite speculation as to the priority of one side or the other, but it has since become clear that it is as external to the text as the debate it has engendered, as the text thus far has demonstrated a remarkable resistance to participating in this debate, and will no doubt continue to do so. In conclusion, we must acknowledge that the texts before us are the product of a living and evolving tradition, composed, redacted, transmitted, and continuously interpreted and re-interpreted, across countless unknown generations. Much like Judaism, Christianity, and Islam, what we call “Mandaeism” is at all times and in all places the dynamic expression of individuals and communities of practice—including, one might add, the community of scholars who study them. All our efforts at analyzing religions rely as much upon the texts before us as upon our own “imaginative acts of comparison and generalization,” and if I have dwelled more upon the latter than the former in these concluding remarks, it is only because a healthy degree of skepticism towards and self-awareness of these analytical acts should be the foremost object of any historian of these religions.269 Texts such as the Book of John are not isolated epigraphic remains, any more than Mandaeans are fossils, and therefore any approach that attempts to collapse the former into a single chronotope or privilege a specific social, religious, and historical moment out of the entire span of Mandaean history is inherently defective. Such approaches are as misguided and limited as the application of palaeontological methodology to living wildlife communities would be. This commentary is by no means the first word on the Mandaean Book of John. Instead, it represents only the most recent attempt to incorporate new information, derived as much from the lived experience of Mandaeans today and across the centuries as from a closer reading of their texts, into the scholarly record. This attempt is not entirely novel; scholars such as Petermann, Siouffi, Drower, and Buckley, which is to say those who have worked closely with Mandaeans and knew them best, similarly attempted to inscribe the scholarly record with Mandaean voices and self-representations through their own imaginative acts of comparison and generalization. It is equally not the last word, as this same record will continue to evolve and proliferate, often in unanticipated ways, wherever Mandaeans and non-Mandaeans meet, in person and in print.

269 J.Z. Smith, Imagining Religion: From Babylon to Jonestown (Chicago: University of Chicago Press, 1982), xi.

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Indices 1

Subjects

admonitions See genres adultery 19, 369 – 370, 374, 402 Akkadian 345, 351 – 352, 375, 378, 381, 389 – 390, 394, 405, 413 – 414, 426, 431, 434, 436, 438, 445 alcohol 18, 368 angels See Mandaeism Arabic 7, 9 – 10, 339, 341, 356, 364, 368, 371, 376 – 379, 381 – 382, 387, 389 – 391, 393 – 394, 404 – 405, 409, 414, 417, 421, 432, 435, 438, 444 – 446 Aramaic 5, 9 – 11, 13, 344, 352, 354, 356 – 357, 367, 372, 377 – 379, 381, 383, 387 – 388, 394, 396, 400, 402, 405, 407, 414, 416, 420, 423, 425 – 427, 431 – 432, 435, 445 – 446 Christian Palestinian Aramaic 379 Jewish Babylonian Aramaic 379, 387, 394 – 395, 405, 434 Mandaic See Mandaic Neo-Aramaic 392 Samaritan 349, 379, 383, 422, 425, 427, 432 Syriac 3, 10, 341, 354, 356 – 358, 368, 377 – 379, 387, 389 – 393, 395 – 396, 400, 404, 414, 416, 420, 427, 432, 434, 445 Targumic 391, 427, 435 Ṭuroyo 392 astrology 18 Aquarius 281 Jupiter 350 – 351 Mars 349 – 351, 375, 408, 412, 444, 447 Mercury 350, 408, 423 moon, the 350 – 351, 378, 381, 408 – 410, 423 Saturn 351 seven (planets), the 16, 18, 347, 350 – 351, 354 – 355, 367 – 368, 371 – 372, 377, 389, 391 – 394, 397, 404, 408 – 409, 411, 413 – 414, 419, 423 – 425, 444, 446 – 447 stars, the 351 – 352, 408, 414, 419, 425, 444, 446 sun, the 16, 350, 353 – 354, 362, 368 – 370, 374, 378, 381, 385, 408 – 412, 414, 422 – 423 twelve (Zodiac signs), the 16, 19, 25, 69, 85, 89, 109, 271, 323, 351, 354, 362, 397, 411, 425, 429, 438 Venus 341, 350 – 351, 408 Babylonians 15, 348, 356 – 357, 360, 369, 381, 385, 387, 390 – 391, 393 – 395, 405, 407 – 408, 413, 420 Bible 2, 9, 18, 340, 357, 363, 371, 414, 416 – 417 Books of Jeu 13 Byzantines 354, 357, 393 Canonical Prayerbook 15, 341, 358, 384, 409, 417, 422, 430, 434 chariots 362, 378 – 379, 408 – 409 Christianity 1, 8 – 9, 13 – 18, 20, 339 – 340, 349 – 350, 356 – 359, 362, 369 – 370, 372, 374, 377 – 379, 381, 388, 400, 402, 408 – 409, 411 – 412, 414, 417, 439, 444 – 445, 447 – 448 crozier 377 – 378

Holy Spirit 9, 350 – 351, 359, 408, 414 Jesus 1 – 2, 8 – 9, 15 – 18, 349 – 350, 358, 360, 362, 364, 369, 372 – 384, 387 – 388, 398, 402, 408 – 409, 411 – 413, 440 – 442 Cloud (epithet) 344, 346, 425 Coptic 1, 9, 13, 350, 353, 355, 367, 397, 402, 417, 424, 444 Coptic Psalms of Thomas 350, 353, 355, 367, 397, 417, 424, 444 dating (linguistic) stage a 348, 373, 408, 426 stage b 414, 420, 434 – 435, 447 stage c 376, 398, 401, 408, 418 – 419, 424, 429, 441, 447 stage d 342, 367, 403, 415, 425, 439, 447 stage e 350, 403, 411, 433, 447 Dead Sea Scrolls 352 dialogues See genres disciples 137, 149, 179, 189, 205, 231 – 233, 237, 243, 247, 257, 261, 273, 321 – 323, 327 female 69 divorce 356 – 357, 374, 381 Diwān Abator See Scroll of Abator Diwān Harrān Goweytā See Scroll of Inner Harran Diwān Malkutā Eleytā See Scroll of Exalted Kingship dyeing 375, 400 eagles 348, 380, 386 – 387, 410 – 411, 437 Egyptian religion 9, 16, 341, 364, 368, 409, 414 exorcisms 441 – 442 fornication 374, 387 frames 5 – 8, 14, 342, 348, 352, 354 – 355, 357, 359, 367, 370 – 372, 376, 385, 388, 396, 398, 403 – 404, 408 – 410, 414, 416, 420, 424, 429, 431, 433, 437, 441 – 442 Type A 6 – 8, 343, 348, 385, 388, 396, 403, 408 – 409, 416, 420, 424, 437 Type B 7, 343, 359, 396, 398, 403, 408, 410, 414, 416, 441 Type C 7 Type D 6, 8, 396, 424, 437 genres admonitions 370, 398, 401, 403, 406 – 408, 412 – 413, 424 – 425, 441 dialogues 8, 13, 16, 340, 352 – 353, 397 – 398, 413, 420 – 421, 437, 441 laments 19, 342 – 343, 346 – 347, 349, 354, 363, 395, 398, 413, 437, 440 – 441 Genzā Rabbā See Great Treasure Gnosticism 1 – 2, 8 – 9, 13 – 20, 340 – 343, 347, 352 – 353, 356, 358, 370, 372, 381, 399, 403, 444 aeons 8, 16, 340 doctrine of emanations 8, 16, 339, 343, 347, 418 Great Treasure 1 – 2, 5, 340 – 342, 348, 350 – 351, 354, 356, 358, 380, 384, 386, 397 – 398, 401, 403, 406, 408 – 412, 416, 418, 424 – 425, 427, 429 – 430, 434, 437, 439, 441 – 442

1 Subjects | 455

Greek 10, 342 – 343, 345, 347, 350 – 354, 362, 364, 378, 386, 390, 393 – 396, 400, 413 – 414, 416 – 417, 420 – 421, 423 – 424, 426 – 427, 431, 438 – 439, 445 heavens 23, 31, 71, 83, 97, 121 – 123, 127, 159, 165, 241 Hebrew 9 – 10, 16, 340 – 342, 352, 354, 356 – 357, 362, 371, 375, 378, 381, 383, 386 – 387, 392 – 394, 404 – 405, 407, 409 – 410, 414, 416 – 417, 423, 427, 430, 432, 435, 439, 445 Hymn of the Pearl 372, 399, 409 incantation texts See Mandaic Iranian languages 341 – 342, 375, 378, 406, 416, 420, 426, 445 Islam 2, 4 – 5, 7, 9, 13 – 14, 17, 19 – 20, 339, 349 – 351, 356, 358 – 359, 364, 369 – 370, 373, 378, 381, 384, 388, 393, 403, 408, 411 – 414, 421, 439, 444 – 448 Dome of the Rock 18, 359, 361, 364, 367, 444 Muhammad 19, 370, 384, 388, 412, 444 Peoples of the Book 13, 17, 20 Sabians 9, 20, 339 Jordan (water) 346, 351, 363 – 364, 366, 379, 381, 416 – 417, 419, 423, 434, 445 Jordans 346, 381, 421, 434 Josephus 9, 385 Judaism 1, 8 – 10, 13 – 18, 20, 339 – 340, 356 – 358, 360 – 362, 364, 369, 371 – 376, 378 – 379, 384 – 388, 390 – 391, 393 – 395, 399 – 400, 402, 407 – 414, 417, 427, 433, 441, 444, 447 – 448 pillars 373, 379 synagogues 9 – 10, 16, 362 – 363, 366, 374, 385, 411 the Temple 18, 349, 361 – 362, 364 – 365, 373, 385, 387, 399, 442 – 443 Kephalaia of the Teacher 355 Khəwāstwanīft 355 laments See genres letters (correspondence) 10, 345, 372, 377 – 378, 389, 391, 414, 416, 440, 442 Mandaeism 1, 9, 14 – 15, 17, 339, 348, 356, 368, 373, 379, 385 – 386, 403, 439, 447 – 448 ascension prayers 379 baptism 351, 366, 376 – 377, 384 baptisms 1, 13, 16 – 18, 358 demons 14 – 16, 341, 350, 372, 375, 391, 402, 409, 413, 423, 426, 429, 434, 437, 442, 444 devotionals 18 – 19, 358, 408, 417 doubles 341, 345, 353, 375, 378, 385, 433, 435, 437 excellencies 8 – 9, 16, 340, 342, 414, 416 – 418, 421 – 423, 431 – 432, 434 – 435, 437, 446 kings (angels) 339, 348, 352, 385, 420 lightships 20, 413, 417 marriage 341, 344, 353, 363, 366, 371, 374, 378 – 379, 405, 437 Nazoreans 14 – 15, 17, 19 – 20, 151, 217, 255, 261, 325 – 327, 387, 402, 405, 417, 438 – 439 penitentiaries 344, 374 – 375, 414, 434 petition prayers 358, 385, 403 – 404, 419, 435 response prayers 385 sanctuaries 394, 418, 421, 431 – 432, 434 – 436 theories of Palestinian origin of 15 Mandaic 1 – 2, 9 – 11, 340, 344, 346 – 351, 353 – 354, 356 – 359, 361, 363 – 368, 370, 373 – 375, 377 – 378,

380 – 383, 388, 391 – 395, 398, 400, 403 – 405, 407, 414 – 418, 420, 422 – 427, 429, 431 – 432, 434 – 435, 437 – 439, 442, 444 – 446 cognate accusative 419, 421 – 422, 426 imperative 19, 367, 375, 398, 401 incantation texts 356 – 358, 439, 441 – 442 infinitive 381, 387, 407, 421, 426 Mandaean literature 15, 339 – 340, 343, 346, 356, 364, 371, 378, 385, 404, 422, 447 Mandaic script 10, 356, 396, 398, 435 manuscripts 2 – 5, 7 – 9, 12, 339, 344, 361, 375, 380, 390, 394, 416, 430, 439, 446 Neo-Mandaic 5, 367, 392, 395, 419, 446 participial present-future 5 – 7, 340, 342, 344, 350, 365 – 368, 373, 375 – 376, 392 – 393, 403 – 405, 408, 411, 415 – 416, 418, 420, 422 – 423, 425 – 427, 429, 447 periphrastic preterite 367, 418, 421 prefix conjugation 5 – 7, 340, 343, 348, 350, 353, 359, 366 – 367, 373, 375 – 376, 385, 388, 398, 401, 403, 408, 411, 414 – 415, 417, 419 – 420, 423 – 426, 429, 433 – 435, 437, 439, 441, 446 – 447 suffix conjugation 373, 398, 427, 429, 441, 446 Manichaeism 14, 16, 354 manuscripts See Mandaic Mesopotamian religion 15, 342, 351, 380, 408, 413, 431, 447 Nag Hammadi 1 – 2, 4, 9, 13 – 14, 16, 339, 347, 352 Nazoreans See Mandaeism New Testament 1, 8 – 10, 348 – 350, 352, 360, 372, 376 – 379, 398, 404, 417, 441 Pahlavi See Persian, Middle peacocks 364, 437, 439 – 440 penitentiaries 87, 93, 111, 135 – 137, 219, 229, 239 – 241, 251, 255 – 257, 303 – 305 of the deaf and mute 135, 303 of the enraged and furious dogs 135 Persian, Middle 341, 350, 354, 364, 374 – 375, 378, 387, 392, 394, 397, 400, 404, 414, 416, 420, 423, 426, 433, 445, 447 Persian, Modern 341, 394, 426, 446 Persian, Old 378 Pistis Sophia 13, 372 Poor Priest’s Treasury 423, 441 – 442 prostitution 18, 374 – 375 Psalms of Thomas See Coptic Psalms of Thomas pure name, the 135, 303 righteous elect, the 117, 137, 159, 207 – 209, 247, 251, 257, 261, 305 Qur’ān 9, 13, 340, 359 – 360, 369, 371, 411 sanctuaries See Mandaeism Samaritans 354, 382, 412 Scales, the 31, 75, 251 – 253, 271, 301, 307, 313 – 319 Scroll of Abator 375, 389, 416, 422, 430 Scroll of Exalted Kingship 440 Scroll of Inner Harran 357, 361, 380 settlements, the 23 – 25, 29 – 33, 39 – 41, 53 – 55, 61, 91, 95, 123, 191, 199, 255 – 271, 281 – 283, 309 – 319, 331 Seven (planets) 69, 85 – 91, 95, 109, 127, 135, 189, 199 – 201, 245, 257, 271 – 273, 291 – 293, 303 Jupiter 287

456 | Indices

Mars 69, 73, 287 Mercury 245 moon, the 71 – 73, 77, 83, 97 – 99, 111, 121 – 123, 145, 157 – 159, 231, 237, 241, 257, 277, 287, 295 Saturn 287 sun, the 69 – 73, 77, 83 – 85, 97 – 99, 111, 121 – 123, 145, 157 – 159, 165 – 167, 201, 231, 237, 245, 251, 257, 277, 287, 295 Venus 231, 287 soul, the 77, 87, 109, 125 – 127, 159 – 163, 209, 217, 249, 277, 297 splendid sandals, the 71 Sumerian 351 – 352, 377, 413 synagogues 97 – 99, 103, 129, 165 Syriac See Aramaic Talmud 356, 362, 369, 373, 405 Baba Bathra 364 Keritot 369 Sanhedrin 405 Ta‘anith 405 tattoos 18 The Exorcism of the Great Overthrower 423 Thousand and Twelve Questions 344

tollhouses 221 Torah 16, 18, 360, 363 – 364, 369, 371, 387, 410 – 411 Treasure of Life 416 Truth (ritual handshake) 414, 417 – 418 turbans 377, 386, 437 – 438 usury 18 – 19, 370, 374 water channels 253, 327 weapons 352, 391, 397, 442 axes 391, 395, 442 bows 344 clubs 374, 409, 442 knives 442 maces 442 spears 389, 395 staves 377, 387, 389, 394, 401, 427 swords 371, 375, 382, 398 – 399, 413, 441 wands 389, 432 water 442 Yezidis 440 Zodiac See astrology Zoroastrianism 14, 16, 20, 342 – 343, 350, 352, 375, 378, 406, 447 fire temples 374, 387

2 Biblical and Apocryphal References Genesis

Exodus

Leviticus

Numbers

1:1 1 18:10 18:11 21:2 21:6 21:7 21:12 21:21 22:15–19 25:21 25:22–23 25:22 25:24 25:29 28:12–15 29:31 30:1–3 31:30 37:3 37:6–10 37:10 46:3–4 48:21–22 49:26 15:20–21 21:18 32:20 34:29 15:18 15:24 19:18 10:12

360 340 360 360 360 432 360 360 380 360 360 360 360 360 360 360 360 360 360 360 360 360 360 360 360 387 435 387 427 374 374 402 380

Deuteronomy 1 Samuel 1 Kings Ezra Tobit Job Psalms

Proverbs

Odes of Solomon Isaiah

Jeremiah Ezekiel

Daniel

12:16 13:2 13:26 33:2 17:5 11:18 5:8 4:14 26:13 31:6 Psalm 18:16 Psalm 37:11 Psalm 40:3 Psalm 62:13 Psalm 69:3 Psalm 74:13–23 Psalm 89:8–10 Psalm 137 2:4 4:9/f 24:12 24:24 21:11–12 58:4 63:10, 11 39:8 48:36 17:22–23 18 34:2–5 23 47:1–12 2:45

380 380 380 380 427 380 409 402 407 414 439 437 423 402 423 407 407 413 416 416 402 407 403 378 435 414 362, 374 378 386 374 388 386, 401 409

2 Biblical and Apocryphal References | 457

Habakkuk Zechariah Matthew

Mark

Luke

3

5:27 8:2, 16 3:3 3:4 9:3 1:1–17 1:20–21 2:1–12 2:13–23 3:11 5:5 6:1 6:2 7:6 11:14 13:32 13:45–46 14:1–12 16:27 17:10–13 18:12 19:3–9 22:15–22 25:32–33 1:7 4:1–20 4:32 6:16–29 9:11–13 1:7 1:11 1:13–17 1:14–17 1:16 1:17 1:18 1:22 1:34

414 360 380 427 378 381 364 361 362 380 350 438 400 377 413 372 414 399 359 402 372 349 374 374 349 350 404 386 359 372 360 361 360 360 363 372 360, 363 359 360

1:35 1:41 1:67–79 2:8–20 2:25–35 3:16 4:23–38 9:9 11:10 15:3–7 15:11–32

360 369 360 360 360 350 364 359 379 349 343 John 379 1:21 372 1:27 350 8:3–11 374 8:46 369 10:1, 7, 10 349 10:4–5, 8, 14, 27 349 10:7–9 349 10:11–18 388 10:11–17 349 10:11 349 10:16–17 349 10:27 349 21:16–17 349 Romans 2:6 402 4:16–25 363 1 Corinthians 3:6 404 Hebrews 13:20 349 1 Peter 5:8 404 Revelation 12–13; 20:2 404 22:1–2 386, 401 Infancy Gospel of James 9:2 360 Protoevangelium of James 359 1 Enoch 42:1–2 412 2 Enoch 8–9 401 Acts of Thomas 401, 411 Ascension of Isaiah 352, 372 Life of Adam and Eve 352

Personal Names

Abator 6, 8, 16, 19, 27 – 31, 85, 133 – 135, 139 – 141, 145 – 147, 153, 239, 249 – 255, 271, 301 – 303, 315 – 317, 342, 346, 376 – 377, 398, 406, 413, 418 – 419, 433, 435 – 437, 439 – 440, 447 Abraham 105 Adam 1, 9, 16, 19, 23 – 25, 79, 109, 125, 209, 253, 279 – 283, 287, 295, 299 – 301, 335, 340 – 341, 349 – 350, 352, 354, 368, 370, 399, 420 – 421, 423, 426 – 428, 443 Adatan and Yadatan 413 Adunay 9, 165, 243 – 245, 353, 362, 368, 378, 385, 408, 410 – 412 Air king See Sprout Amram 103, 245 Amran 105 Anhar 379 daughter of Anhar 147 Appear 307, 430

Ayar 283 – 285, 295, 413, 422, 426 Babylon 165 Battay 157 Bazrey 105 Behram 31, 39, 147, 281, 307, 344, 421 – 422, 434 Behron 285, 423 Benerisa 107 Benjamin 97, 105, 117, 127 – 129, 245, 370, 372 – 373, 384, 410 – 411, 441 Bezbat 408, 412 Christ See Jesus Daybreak 93, 109, 117, 129, 139, 147 – 149, 368 Earth 31, 61, 79, 83 – 89, 97, 119, 123 – 127, 137, 147 – 149, 153, 165, 171 – 175, 183, 197 – 199, 227, 233, 237, 241, 251 – 257, 277 – 287, 299, 319, 323 – 329, 335 Ebney 105 Eighth of Darkness See Yushamen

458 | Indices

Eleazar 97, 101 – 107, 129, 155, 175, 373, 386 Elizabeth 9, 11, 18, 97 – 107, 113, 153 – 157, 359, 361 – 365, 369, 379, 381 Ennosh 9, 19, 155 – 159, 183, 281, 285, 321 – 325, 335, 379 – 381, 384, 386, 389, 395, 398, 410 – 411, 421, 423, 437 – 442, 447 Eve 23 – 25, 125, 253, 283, 287, 335, 340 – 341, 354, 423 Little Eve 423 Ezra 107 Firm 307, 311 – 313, 430, 432 First Life, the See Life, the Frolic 432 Gap 404, 429 Great Life, the 6, 8, 45, 339, 343 – 344, 346, 348, 364, 382, 391, 396, 416 – 419, 421 – 422, 425 – 426, 436 – 438 Great Ocean, the 83, 121, 141, 259 – 263, 327 Gubran 31, 35 – 37, 41, 343 – 344, 431, 438 Hananiah 107 Handan daugher of Anhar 147 Hanney 107 Heyya-Shom 281, 421 – 422 Hibel 6, 8 – 9, 29 – 31, 183, 205, 233, 237, 249 – 253, 281 – 285, 315 – 319, 325 – 327, 331, 341 – 342, 346, 355, 369, 386, 389, 396 – 398, 408 – 411, 413, 421 – 423, 429, 433, 435 – 437, 439 – 441, 447 Intellect 23 – 27, 39, 287 – 289, 309 – 311, 317, 345, 424, 431 – 432, 435 Ishmael 107, 127, 372 – 373, 380 Israel 105, 115 Jacob 97, 117, 127 – 129, 245, 360, 366, 370, 372 – 373, 384, 410 – 411, 441 Jesus 139 – 145, 377 Christ 139 – 145, 159 – 161, 235, 333 – 335, 382, 411, 441 – 442 John the Baptist 1 – 2, 7 – 9, 11, 18, 346, 349 – 350, 356 – 361, 364, 371 – 372, 381, 384, 387, 408, 433, 439, 441, 446 as John 109 – 117, 121 – 123, 127 – 129, 133, 137 – 161 as Johannes 101 – 113, 117, 121 – 129, 137 – 139, 145, 153 – 155, 159 Joseph 155 Judah 105 Kərun 434 Leviathan 19, 135, 257, 303, 374, 407, 414 Life, the passim First Life, the 49, 109 – 111, 333 – 335 Second Life, the 49 Life’s Son 129, 191, 223, 281, 391, 404, 407, 421 – 422 Life’s Treasure 173, 181, 259 – 265, 307, 348, 416 – 418, 425, 430 – 431, 435 light king, the 18, 35 – 41, 45, 51 – 55, 77, 119, 129, 341, 343, 345 – 346, 370, 374, 417 – 418, 431 Lilioch 97 – 101 Lofty King of Light, the See light king, the Lord of Darkness See Ur Lord of Greatness 295 – 297, 427 Love 430 Lovelife 147 Mahramir 105

Manda d’Heyyi 8, 11, 15, 31, 45 – 47, 55, 59, 93 – 95, 127, 169, 207 – 211, 247, 251 – 255, 259 – 261, 269, 273, 289, 305, 309 – 313, 325 – 327, 342 – 343, 345 – 346, 348, 371 – 372, 386, 394, 398 – 401, 408 – 414, 417 – 418, 424, 429 – 433, 435, 441, 447 Mandaeans 323 – 327 Mary, mother of Jesus 139 Meryey 7, 9, 15, 113, 117, 165 – 169, 173 – 181, 245, 348, 353, 359, 369 – 370, 373, 380, 384 – 387, 389, 401, 410 – 411, 416, 437, 441 Moses, Amram’s son 1, 17, 103 – 105, 141, 245, 364, 377, 387, 411, 427 Namrus 85, 207, 354, 397 Nedbey 93 – 95, 109, 201, 281 Nemrus See Namrus Noah 9, 79, 83 – 93, 111, 125, 335, 353, 355, 368, 433, 441 Oil, White Sesame's son 23, 25 Parahiel 37 Parwan 155 Peacock 107, 329 – 331 Pearl 307, 313, 430, 432 Pirun 23, 27 Pitcher-Wine 23 Plant 11, 41 – 43, 51 – 55, 59 – 61, 259, 265 – 267, 309, 343 – 346, 416 – 418, 431 – 432, 435 son of Anhar 147 Ptahil 9, 16, 25 – 27, 31, 231 – 233, 271 – 273, 281, 285, 340 – 342, 408 – 409, 413, 418 – 419, 421 – 422, 431, 433, 439 – 440 Qamamir 283, 422 Qin 341, 430, 437 Rabin 105 Ram 111, 125, 335, 368 Ram and Rud 441 Ramah 107 Ramesh 105 Rath 105 Razey 107 Rishey 105 Rud 125, 335 Sadreil 423 Sam 343, 417 – 418 Big Sam 418, 435 Little Sam 435 son of Anhar 147 Samandirel 27 Samuel 372 – 373 Satan 211, 225 Second Life, the See Life, the Shalbey See Shiley and Shalbey Shar 23 – 25 Sharhabiel See Shorbey and Sharhabiel Shehlon 283 – 285, 413, 422 – 423 Shelmey and Nedbey 359, 368, 421 Shem 9, 19, 79, 83 – 95, 111, 125, 335, 353 – 355, 368, 370, 433, 437, 441, 447 Shiley and Shalbey 97, 105, 373 Shine 39, 307

3 Personal Names | 459

Shitel 9, 125, 183, 281 – 285, 335, 389, 399, 413, 421 – 422, 434, 443 Shorbey and Sharhabiel 111, 125, 307, 335, 434, 441 Shunglan 27, 309, 431 – 432 Sin 408 Sowriel 159 – 163, 382, 399, 422 Spirit 8 – 9, 16, 19, 29 – 31, 69, 73, 145, 205 – 207, 231 – 237, 245 – 247, 255 – 257, 293, 321 – 327, 341 – 342, 344 – 345, 347, 350, 354, 361, 376 – 378, 381, 384, 392, 394, 396 – 397, 401, 404, 408 – 411, 422, 425, 429 – 433, 437 – 438, 441 Spring-Water 23 Sprout 31 – 35, 45, 61, 299, 427 Steady 307, 342, 429 – 430, 432 daughter of Anhar 147 Sunday 18, 93 – 95, 109, 129, 139, 147, 155, 159, 191, 223, 249, 253, 257, 261, 275, 319, 368, 374, 382, 391, 404, 417, 419, 436 Tabiomin 97 – 101, 107, 373 Tarwan 235 Temple, the 95 – 99, 129, 165, 175 – 179 Torah, the 101 – 103, 107, 115, 177, 245 Transplant 31, 35 – 39, 309, 340, 343 – 344, 431 – 432 Truth 8 (personified), 340 – 342 (personified), 396 (personified), 403 – 407 (personified), 414 (personified),

422 (personified), 430 – 432 (personified), 435 (personified?), 437 (land of) Truth (personified) 23, 27 – 29, 173, 221 – 223, 231, 277, 311 Ur 16, 19, 29, 223, 243, 285, 321, 325 – 327, 344, 394, 404, 410, 414, 429, 438 – 439 White Sesame (personified) 23 – 25 Wise Joseph 379 Womb-Blocker 430 Yawar 39, 261, 269, 275, 281, 317, 323 – 325, 344, 417 – 419, 421, 435 Yukabar 31, 39, 265, 291, 342, 344, 409, 417 – 418, 422, 425 Yukashar 29, 49, 281, 340, 342, 345, 409, 421, 425, 430, 432 Yurba 9, 231 – 237, 408 – 409, 425 Yushamen 7, 9, 11, 16, 27 – 55, 59 – 61, 269, 281, 285 – 287, 313, 342 – 347, 359, 364, 372, 399, 409, 416, 418, 421, 423, 425, 427, 431, 434, 436 – 440, 447 Yusmir 23 – 25, 285, 313, 423, 425 Zackey 105 Zackuney 105 Zahriel 27, 319, 341, 437 Zatan 155, 379 Zechariah 9, 97 – 105, 155 – 157, 359, 363, 379 – 381 Zehrun 423

4 Geographic names Carmel (mountain) 127, 372 darkworlds 9, 341 – 342, 346, 353, 394, 396, 429 – 431, 434, 437 – 438 Nether Gate 39 – 43, 51 – 53, 57, 317, 344 – 346, 430, 436 – 437, 440 Senyawis 29, 307 Sheol 83, 151, 243 Dome of the Priests, the 107, 129 Eulaeus (river) 95, 187, 360, 391 Euphrates (river) 9, 15, 17, 65, 169, 173 – 175, 179, 279 – 281, 331, 349, 368, 385 – 387, 410, 421 everlasting abode See lightworlds Fallujah 368 Glory’s Pride See lightworlds Great Sea of Reeds 353, 417 Howran 434 Howraran 434 Indian Ocean See Great Sea of Reeds Jerusalem 9, 11, 15, 18, 95 – 117, 129, 141 – 143, 147 – 159, 165 – 169, 175 – 179, 203, 243 – 245, 333 – 335, 360 – 363, 366 – 368, 370, 379 – 380, 384 – 387, 389, 395, 405, 410 – 413, 428, 441 – 443, 446 – 447 Jordan (river) 1, 15, 18, 25, 33, 41 – 43, 51 – 55, 101 – 111, 139, 145, 153, 187, 201, 217, 247, 253, 259, 263, 267, 271, 275, 285 – 287, 313, 325, 356, 358, 363, 377, 384, 439 Judaea 18, 97 – 103, 109, 115, 153, 157, 177, 362, 367, 399 Karûn See Eulaeus (river) Kəšāš See unfathomable river, the Kutha 442 Levant 9, 446

lightworlds 1, 6, 340 – 346, 350, 353 – 355, 359 – 360, 367, 370, 372, 376, 378 – 379, 385, 391, 396, 398 – 399, 401 – 403, 410 – 411, 413 – 414, 416 – 417, 419 – 421, 425 – 427, 429 – 431, 434 – 435, 437 – 442, 446 Adam’s garden 295 Ayar’s garden 295 enclosure 23 – 27, 39, 91, 269, 329 everlasting abode, the 69, 87, 113, 153, 215 – 217, 253, 271 – 273, 287 Glory’s Pride 51, 111, 343, 345, 368 perfect house, the 295, 327 realm of Air, the 33, 37 – 39, 51 Mesopotamia 9, 15, 349, 351, 356 – 357, 360, 369, 374, 388, 390, 393, 399, 405, 407, 414, 444, 446 Nether Gate See darkworlds Nippur 73, 350 – 351, 357 – 358, 413 Olympus (mountain) 413 Paran (mountain) see Parwan (mountain) Parwan (mountain) 379 – 380, 409 Senyawis 342, 429 Sheol 410 Sinai (mountain) 411 Sinai (peninsula) 380 Tarwan See Parwan (mountain) Tigris (river) 17, 368 Truth (land of) 79, 85, 89 – 91, 143, 147, 167, 213, 223, 353 – 355, 372, 379, 385, 396, 405, 412, 414, 420, 423, 433, 447 unfathomable river, the 360, 391, 407

460 | Indices

5 Words and Phrases (by Language) 5.1 Akkadian

5.3 Hebrew

agammu 389 ēkurru 351 êṣum 381 ḫaṣāṣum 381 kamāru 390 kaṣāru 438 kiṣirta 438 kiṣru 438 kudurru 414, 445 kutallu 390, 445 mākisu 413 miksu 436 miṣru 414, 445 mušannītu 405, 445 naṣṣabu ša qanê 434 paršīgu 345, 377, 445 pasiqqû 352, 426 rašû 378 šanû 405 šāqû 394 ṣarāru 362 šēdu 375, 445 šungalle 431 susapinnu 378 talmīdu 438, 445 tarbaṣu 351, 426 ūṣum 381 ušumgallu 431, 445 wiāṣum 381

ʾʾădōnāy 9, 15 – 16, 353, 362, 368 – 369, 378, 385, 408, 410 – 412 ʾãpîqê máyim 439, 445 ʿăṭārā 392, 445 ʿăṭeret tiperet 416 b-îwēn məṣûlâ 423 ʾēl 341, 409 ʾérez 386 ʾergôp 435 gāšōš 407 g-m-l 383, 445 gómed 435 har Pārān 380 ḥáyiṣ 381, 445 hébel 9 ḥokmâ 416 ḥōləlâ 407 ḥûṣ 381 ḥ-w-ṣ 381 kāsep 416 kəlôb 394 liwyat-ḥēn 416 mangānûn 393 maṭmônîm 416 məpuʿʿēl 404 məšunne 404 məʿulliyā 404 midbar Pārān 380 miṭ-ṭîn hay-yāwēn 423 Nimrôd 354 n-q-b 407 ʾôr 16 qāran 427, 445 qáyin 430 q-b-b 407 q-m-ṣ 341 qôbaʿ nəḥošet 427 rāqîaʿ 352, 445 rûaḥ 16 rûaḥ qodšô 414 śāḥaq 432, 445 šəkînâ 340 Šəʾôl 410 Šēt 9 š-n-y 405 talmîd 384, 387, 438 tēbēl 342, 352, 420, 438, 440, 445 yāqār 432 yāwēn 423, 445 yiqqəbuhû 407 yiṣḥaq-lî 432 Yôḥānān 357

5.2 Middle Persian čirāġ 426 dēw 375 diz 406 frawardag 378 ganǰ 416 gumbad 364, 374, 387, 447 gusān 397 gušn 404 ižgand 420 kandan 406 mānag 341 nimruz 354 Ohrmazd 350, 406 pačēn 378 parwānag 433 pēs 394 purr āb 342 stūn 423 xrōs 400 zandīk 378

5 Words and Phrases (by Language) | 461

5.4 Greek and Latin adámas 417 ákra 345 ásēmon 343, 400, 416, 445 augḗ 352 bḗrullos 354 candela 438 cistella28 390 crepida 396, 445 crux 378, 445 follis 377 – 378, 445 histokeraía 395 kanthḗlia 390 kêruks 400, 421, 424, 438 khēlós 400 klōbós 394, 445 kórus 427 krēpídion 396, 445 lákhanon 386 mánganon 393 mēchanēì 393, 445 Nebrṓd 354 nómos 354, 445 óruza 438 pax 414 phanós 426 phernḗ 353, 378 planḗtēs 347 pléthron 395 psaltḗrion 390 púrgos 345 rosarium 368 sándalon 350, 445 skuphárion 390, 445 sphaîra 362 Táautos 364 taôs 439 theotókos 381 thēsauròs zōēs 416 trutánē 417, 445

5.5 Mandaic abāhātan 358 ṭ-abāhātan 385 abāri 392 Abātor 433 abbā 426 ābed ṭ-ābed 385 ṭābed ṭāb, ṭāb māškā 346 abun 419 aburia 393 agma 389 agrā 404 āhed idā 425 ākel 376

aklā 442 algi u-ṭruši 375 ālmā ālmi 440 ālmi d-dmāsā 417 almā d-metgemlā 382 ālmi 425 aluai 390 amti 370 anānā 344, 432 anāni d-ziwā 418 anpi yumā 368 ʿanqi 393 appekli-l-lešāni 441 arāda 391 arba 389 arba ziqia 395 arbāyā 380 arda 382 ardiklā 400 ardiklā d-pagri 403 arqā 342, 352, 423 arqā d-Tibel 420 arqā tetāyā da-hšukā 342 arqā yāwneytā 423 āsā 431 – 432 ašgandā 420 ašli 391 asseq 435 asutā 358 asiet malki 341, 358 asutā u-zakutā nehwilak 358 āsyā 422, 431 atāna 392 aṭari 392 ātyān 350 āyar 400 ayyori 424 azgā 379 azli 393 bābā d-Sowpat 344 bāhar 435 baiad 382 b-anpey 432 bar 431 bar heyyi 391, 404, 407 bar miṣri 420, 423 baznaqeyṯa 393 bəhiri zedqā 375, 416 belur 354 bərāt 430 be-šlām 349 beytā 341 beytā rabbā 373 Bezbāṭ 408 b-gurmeyzi etemli 435 Bil 350 bintā 426 bišā bar bišā 422 bit ammi 363

462 | Indices

bit kəneštan 363 bit maškənā 385 bit məqadši 387 bit qiqli 369 bit znaqita 393 borzinqā 377, 386 bowātā 385 brundia 390 b-r-w/y 425 b-šafita 389 buri 425 b-uri 395 butā 358 dahbā w-kaspā 375 dāhlān 350 daʿip 382 dakāytā 349, 395 daliti 387 dārdāri lə-dārdāri 435 ḏbunnẖ 391 debnā 351 agambi gudebnā 351 gudebnā 351 dehbi 387 dəmā 395 də-mozāni 435 dəmutā 345, 433 dəmutā d-otri 431 denbā dnab 440 deqlā 395 dərāšā 1 dərāši 401 deywi 375 dinabta 387 dinba 387 diqia 395 dmāsā 417 d-nimarli 367 dordi 438 dowlā 422 dowrā bāṭlā 401 dowrā tāqnā 401, 424 ebbā 426, 429 əbed-lun 418 ebrā məridā 440 ebrā rəhimā 440 ədilmā 350 əhak 432 ehwi 435 ekorri 351 ekwaš 393 elānā 386 embi 429 emrā w-šemmā 437 Enbu 350 engar košṭā 440 engertā 378 engertā d-košṭā 440

enhar 391 ennesbi 373 enyāni 385 enzā 438 eqārā 409 erbā məzaneytā 386 erutā 419 ešhi 392 ešmā 380 ešmah kāsi 418 ešmi 380 esqubra 390 esqubrā 390 eṣṭarti 423 esṭunā 379 eṣṭuni 423 ešumia 380 etanā 392 etatnā 429 etenseb 344 etenṣeb 340, 343 – 344, 359, 431 etenṣeb-li 418 etpattā 365 əzal 365 əzelyon 367 ezli 392 – 393 falta 389 falta ed roḡza 395 gabārā 404 gabrā 387, 437 gabrā d-mozāni 435 gabrā nokrāyā 342, 355 gabrā parwānqā 433 – 434 gabrā qarābtānā 408 gabrā saklā 435 ganṣa 383 gargəli 423 gāw 351 gawāza 389 gāyrā 369 gəhak 432 gennat Ādam 426 gennat Āyar 426 genzā 416 Genzā 1 – 2, 5, 20, 340, 359, 375, 379, 396, 405, 409, 422 – 423, 427, 429, 441, 443 geši 393 geṣi 389 gəṭal 446 gəṭar-bi 423 geyrā 369 gəzizi 387 giriṯa 390 giwat eqārā 343 g-m-l 383 gopnā 386 gowāzā 401 Gubrān 343 guritā məšahantā 386 gurmeyzi 435

5 Words and Phrases (by Language) | 463

gusānā 397 habšabba 391 habšabbā 368, 374, 404, 436 halṣi 438 hapiqi meyyi 439 Harrān Goweytā 357, 361, 385 hašabtā 418 hasep 344 hāšlennon 387 hāwi 366, 428 hawinā 366 hayāsā 438 hāzen 350 hāzi 366 hāzilon 429 hāzyālon 429 hbnina 391 heklā 421 helbunā 418, 435, 437 helbuni 432 herbā w-seypā 375 həwā 411 heyyi 418 Heyyi Rabbi 339 həzi 401 həziley 363, 366 hokkəmtā 379 howsā 379, 381 – 382, 445 hus yardənā 381 hus 382 howsɔ howsi 395 huri 389 huri meyyi 389 hus 434 idā 400 inā aqut ini 400 Inešbey yāldā yaldā 363 kāfri 390 kāl 423 kāli 389 kāluzā 400, 420, 424, 426, 438 kānat 429 – 430, 432 kanzālā 438 kapna 394 kaprun 390 kapuria 390 karsā 400 karsā rabti 400 kaṯ 392 kauaria 390 kauaria brundia ualuai 390 kāwilā 400 kayālā 423 k-b-ṣ 341 k-d-r 387 kəbaṣyāṯā 341 kədeb 366 kəlilā 392, 426

kəlilā wardā 368 kəliley 426 kəlili 392 kəmaṣ kemṣā 419, 422 kemṣā 418 kemṣat ālmi 341, 419, 440 kəpartennon 443 kəšar-bi 421 kəšāšā 407 kəšāš 407 kəšāšā letli 407 kešrā 421 Kewān 351 keylā 438 keypā 440 kimṣā 341 k-m-ṣ 341, 419 kodkā 414 korsi 432 košṭā 409, 414, 417 – 418, 432 košṭā nəsib 417 Košṭā 340, 420 kotlā 390, 423 kotlāya 389 kottāla 390 k-p-r 443 k-š-ṭ 418 kulab 394 lá-baryon 407 lá-d-paqd-an 385 lāgeṭ 366 lá-lgaṭyon 365 lá-mehyon 407 lá-metheb-ley 433 lá-mṣeyyet 366 lá-mtaqqen 344 lá-qāyem 366 lá-qruk 344 lá-rqā 344 lá-ṣābānā 411 lá-šayyel 365 lá-ṣbit 411 lá-ṭ-amrat-ley 385 lá-tibdon 375 lá-tinhar 441 lá-tirmi 367 lá-tišeplon 375 lāyeplon bə-lowpā rabbā 439 lebbā 400 ləbāb 403 lebbā bišā 400 ləbušā 416 ləgaṭ 421 ləgeṭtā 373 ləgeṭtey 373 lə-hil 426 – 427, 440 lešānā treyn lešāni 400 lewyatān 414 Lewyatān 414

464 | Indices

Libat 351, 408 lihi 393 lilitā 341 lmarẖ mitgamal 382 mahronitā 377 mahuni 374, 393 maksi 436 māksi 413, 436 malkā 358, 417 – 418 Malkā Rāmā de-Nhurā 417 mālkā 418 malki 420 mambuhā 377 mānā 340, 345, 424, 431 mānā nihā 424 mānā šalahyātā 407 mandā 342 mandāyi 438 manhar 414 manqišātli 379 maqqeš 379 maqri u-derdəqi 363 mārā mārā d-rabutā 416, 427 mārā d-ṭabutā 418 marba ḏ-eula 394 marbehṯa 393 mārdi 420 māreybā 380 margan 432 marganitā 430, 432 margənā 377 margna 389 margna ed meyyi 394 markabtā 362 maršin 378 marwāhā 404 maserqi qobli 374 maškəni 421 maški 368 maškilli le-spintā 368 mašklel 368 masqātā 379 mašruqtā 390 masseq 435 mātā d-košṭāni 379 maṭartā 374, 414 maṭarātā 354, 433 māyar 414 məbāṭel 378 məbāṭlātli 378 meddā yādi 422 məhā 423 məharrā 423 mekdor 387 melkah 418 memmar āmri 422 men lə-hil 396 men mərumā 424 menni 417

menṣab 425 məpaššeq 366 məqablānā 423 məqadaštā 414 məqadšātley 377 meršemnā 366 məsaddar sedri 418 – 419 məšanni gowni 441 məšihā 350 – 351, 382 məšonni košṭā 404 – 406 məšonniyāt ešātā 405 mešri 366 mestammar 435 meṣṭebnā 366 mešteylā 375 mešteyyel 375 metaqqan 418 metrabbin 379 – 380 metteqri 366 meyyi 432 meyyi daxya 389 meyyi heyyi 389, 398, 401 mharrā 391 mimar āmri 421 mimrā 421 mimri 421 mišmā d-šəmān 425 miṣrā 376, 403, 416 molyā 404 mozāni 431, 433 – 434 ʾ-m-r ii 422 mrābāda ed owla 394 mṣandra 393 nagrā 391 nahrā 407 nahrā Kəšāš 407 naiga See narga nāpeq 366 nāpqā 344 nargā 391, 395 nargā rabbā d-šeryātā 442 narga rba ḏširiata 395 narga 395 nargis 431 nāṣbā 432 nāsbet 366 nāsbināli 373 našewi 389 naṣipā 438 naṣurāyi 438 nāṭar beytā 440 nāṭar kemṣā 440 nāṭri 403, 408 nəbaṭ 343, 427 nəhurā 352, 426 nəhuri yaqiri 431 nehwi 435 nemrā 354 nəqaš 379

5 Words and Phrases (by Language) | 465

nəṣab 11, 416, 431, 434 nəṣab rabbā 418 Nəṣab 343 nəsabti 373 neṣobtā 418, 425 neṣobtā l-menṣab 437 neṣobtā qadmāytā 432 nešrā hewārā 437 nəṭer 418 neyga 395 nfaṣ-bi 390 nibaṭṭel 439 nibdun 401 nigṭol 446 nihā 437 nihutā 425 nikol 376 nimusā 354 niperqon 392 niqmon 425 nirandidi 367 Nireg 349 nišabbon 425 nitekpar 441, 443 niteqri 423 niṭoptā 429 – 431 nowrā nowrā rabbā 431 nowri hadti 431 n-p-ʿ 390 npabẖ 390 n-p-ṣ 390 n-q-š 379 nuni ed umqi 390 obri 393 orbāna fāsa 394 ošānā 404 otrā 401, 437 otrā nihā 435 otri 8, 16, 340, 342 owgi 352 owlā 361 pahtāli 366 palta ḏ-rugza 395 palta 395 paltra ḏ-sriqa 395 paltra 395 pandāmā 438 Parān 380 paršegnā 378 parṣupā 409 Parwān 380 Parwānāyā 380 parwānqā 433 – 434 pāryā w-metrowrab 380 pasa 394 pasemkā 352 pasemki 426 pat 423 pehtā 377

pəlugtā 368 Pəlugtā Rabti 368 pərāšā 349 Pərāt 349 peršat 430 Peryāwis 342 piri d-ziwā 426 piri embi 429 pisa 394 podānā 404 pommā 400 porānā 353, 378 praš 349 p-r-w/y 380 qablā 374 qa-dākri 439 qadmāyā 426 qadmāyi 426 qadmāyi 358 qālā 399 – 400 qālā rəmā 435 qālā šərā 435 qām 365 qamāmir 422 qa-nāṭri 366 qarbā 343 qarili 366 qarnā 426 qarni d-ziwā 426 – 427 qašiš 432 qāymi 411 qə-nāṣyā 383 qennā 430 qərā 365 qəruqsā 378 qeynā 430 qfāyi 389 qibutā 379 qiqli 369 qiras 427 qiras almā 427 qolāb 394 qolpā 374 qombā 374, 387, 399 qombā d-kāhni 364, 387 qombā d-owlā 361 qoprā 374 qorāha 389 qorpidā 445 qowqā 431 qurpida 396 qusa 390 rabbā 363, 409, 418, 421, 426 – 427, 435 rabbey 372 rabti 363, 368, 423 radāyā 347 radāyi 389 rahmat 430 rahmi 358 rāmā 433

466 | Indices

rastā 438 rāṭni 365 rāzā 398 rāzi 398 r-b- w/y 380 rəham ṣāmrā 430 rəqihā 340, 352, 423 rəqiqi 387 rihā 431 rihā d-Heyyi 429 rišā 344 bə-rišā 344 rišā d-dārā 435 riwi 395 Romāyi 378 ronzā 438 rošmā 414 ruhā 9, 16, 342, 354, 376, 378, 396 Ruhā d-Qodšā 9, 351, 414 rupā 387 rurbi 425 ruyānā 400 ruyānon 403 šabaitā 389 saḡḡi 394 sagia 394 sāhdā 424 sāhqi 432 sahrāna 389 sāhri 372, 409, 429 šakebnā 365 saklā təmimā 435 ṣalibā 378 sām 400, 418, 435 Sām 343 šāmeš 374, 385, 408, 422 sām-lah 418 sām-li 418, 421 sandəli 350 šannon 405 ṣantā 390 sāq 401 šāri 442 šarrat 430, 432 ṣayārā 403 s-d-r 423 š-d-r 420 ṣebbā w-ṣebbutā 375 šədeybon 385 sedri 401 səfiṭi 387 sefna 394 seḡḡi 394 səhaq 432 šəkentā 340 šəkinātā 421, 431 – 432, 434 šəkinātā kasyātā 431 šəlihā 420, 430 šəlihā d-heyyi 420 šəlihā nāṣbā 353

selitā 413 ṣelmi 434 šeltā 358 Šem bə-Košṭā 355 səmirā 431 sem-li 421 Senderyāwis 342 Senyāwis 342 səpentā 368 səpinātā d-ziwā 417 ṣeppar ṣinta 390 šəquli giṭṭek 356 ṣərā 362 šərāgi 362 šəreybun 385 šəritā 442 šeryānā d-sākā letlah 374 šətal 443 šetlā 443 šetli 425 ṣeydi 389 Šəyul 410 sfinta 389 sgufāna 389 šidi 375 šihāni u-mšargizāni 375 ṣihnia 391 siki mowṯa 393 simat 430 simat heyyi 416, 430 simtā 416 ṣinda (mə)sarita 391 ṣinta 390 šipuli 370 sirma 394 sirma rabba 390 šiṣɔ 391 ṣiṣi 391 š-k-l-l 368 š-l-h 420 š-l- w/y 420 ṣ-n-d-r 393 š-n-g 431 š-n-y 405 sokāna 391 šom-heyyi 422 ṣortā 368, 370 sowpā 344 sowpāyā 344 ṣowtā 434 š-r- w/y 422 š-t-l 443 šuhia 392 šuma 380 šumeil 372 šunda 391 supat 344 šuri 392 šusbānā 378 s-w-m 416

5 Words and Phrases (by Language) | 467

s-w-p 344 ṭabutā 409 tāgā 368, 416, 421 – 422, 432, 437 ṭaibilun 392 talyā 368 taninā 404 tarbāṣi de-nhurā 426 tarmidā 438 tarmidi 384, 387, 438 ṭarṭabunā 417 tayābā 438 təlāli 389 ṭəmirā 390 ṭenupi u-daštānā 375 ṭeywellon 392 Tibel 342, 420, 438, 440 tihšok 441 tirātā 400 tirāt 403 titappā 403 titappak 403 toqnā 410 tošbehtā 419 tošbehtā d-rurbāni 431 tošbehtey 373 tošbihātā 373 ṭowsā 439 Ṭus Rabbā 364 treyn 400 trisar 425 ṭurā ṭurā d-ṭur hāškā 414 ṭuri 403 ṭuri dakyi kasyi 431 ṭuṭeptā 386

urɔ 395 nuni d-uri 395 xelyāṯa 389 yādet 366 yahuṭāyi 356 yallep 365 yāmā 403, 440 yāmā rabbā d-sup 353, 417, 440 yaqirā 432 yaqrā 432 yardənā 346, 363, 439 yāwnā 423 yāwnāyit 423 yāwneytā 423 yumā 387 yumā rabbā d-dinā 424 Yurbā 409 zābi 403 zadiqā 438 zakāyā 438 zakāytā 349, 395 zakutā 358 zamārtā 374 zanapta 387 zandiq 378 zargi 393 zedqā 404, 438 zibia See zubia ziqa 395 ziqla 395 ziwā 340, 342, 410, 416, 418, 426, 431 – 432 ziwi hadti 431 zma 395 zubia 387 zuṭā 435