Gnostic John the Baptizer — Portents at John's Birth

A child is planted from the height, revealed in Jerusalem; priests dream and chill seizes their children. One priest recounts a night vision of a star over Enishbai, fire in Old Father Zakhriā, heaven-lights, quaking, and sun and moon reversed. The priests cast dust; Elizar names Yaqif, Beni-Amin, and Ṭāb-Yōmīn. Earth tells Elizar to send to Lilyukh. Ṭāb-Yōmīn carries a letter; Lilyukh reads his dream-book and writes that Enishbai shall bear Yōhānā. Elizar tells Zakhriā to leave Judća; Zakhriā smites Elizar, denounces his mother, and denies Enishbai will bear a child. The priests reassure Zakhriā, list his forbears, and foretell Yōhānā's baptizing. The child is taken from Jordan's basin and laid in Enishbai's womb. Yahyā proclaims by night, describing his abstentions; the Seven and Twelve honor him, and he receives the vesture once given Adam, Rām, Shurbai, and Shum bar Nū. In the Light-Ship section, the Sun addresses Yahyā about his crown and ship, and Yahyā answers, condemning the wanton woman. As ascetic, Yahyā declares his singularity; Miryai and Enishbai weep; Enishbai refuses to forget him. Concerning Judgment-Day, Yahyā asks the dead where Adam, Hawwā, Shit-il, and others are. In the Letter of Truth, a letter reaches the Jews, then Yōhānā, who rejoices; Gnosis of Life addresses the Soul. Regarding invulnerability, priests order Yahyā out; fire and sword cannot harm him. Finally Yeshu Messiah asks Yahyā to baptize him; they exchange accusations and riddles about a stammerer, blind man, house, widow, water, and stone.

A series of paired images is expounded: a blind man writing a letter is a villain become virtuous; a desolate house ascending is a man of position become humble who builds a house on the seashore with two doors, feeding, giving drink, and bedding the wretched in Truth; a widow becoming virgin, foul water made tasty, and a stone softened by oil each figure a reformed person. A speaker asks Yahyā to baptize him. Yeshu Messiah having spoken, a Letter from the House of Abathur bids Yahyā baptize the deceiver in Jordan. Rūhā, dove-like, throws a cross over the Jordan, changes its water's colours, and claims sanctification for herself and seven sons. A later passage has Rūhā and another voice denouncing Christian institutions and the crucifix. In John's Marriage (§31), a voice mocks Yahyā as barren; Yahyā weeps, fearing marriage will make him neglect prayer. A Letter from Abathur commands him to marry, prescribing nights for bedding and praying. A wife is fashioned; children are born across three conceptions. Yahyā and Anhar discuss instructing their children. In John on His Passing, Yahyā asks Anhar what she will do after him; she vows fasting, then abstaining from washing, then from new garments—each called a lie. He denies return, citing Sheōl imagery. She offers a grave; he directs her to give bread and read masses. In John's Birth (§32), Yahyā recounts his miraculous birth from Enishbai, the naming dispute, the Jews' plot, and his rearing on Mount Parwan by Anōsh. Returning to Jerusalem, he kisses Enishbai; Zakhriā divorces her; the Sun rebukes him. In John's Answer to Jesus (§33), Messiah questions Yahyā about Ṣauriēl's knife and the soul; Yahyā describes the soul's departure, Ṣauriēl's three flames, and the soul's condemnation.

The span consists of editorial footnotes glossing terms and figures. It opens noting the three-Magi motive, that Origen first states the Magi numbered three and Chrysostom later gives twelve, and glosses Merkabah as heaven. A note describes the narrative's Danielic and Talmūdic chronological camouflage, states the Talmūd knows nothing of John, that Y. and B. are called the 'Two Gold-sons' in §54, and disputes L.'s reading of Ben-Yamin and of Yaqif as Joseph. Further notes propose Rabbi Eliazer ben Hyrcanus and Tabbai as camouflaged figures, state E.'s inspiration comes from the Earth and John's from the Sun, and identify a figure as Elijah (per Dr. M. Gaster), Moses son of 'Amram, and give Zakhriā as 99 and Enishbai as 88 at John's birth, John beginning ministry at 22. Notes gloss the "race" of the righteous, cite Philo, the Heavenly Man of Light, the This-World-rulers or Archontes, Sun-day observance (against Brandt), the Jordan-Watchers, the Zodiac powers, Namrūs/Rūhā, Rām and Bīhrām, and Shem son of Noah with the four world-ages and the prophetic vesture passing from Enoch to Nimrod. Subsequent notes identify Miryai as the first Mandćan community, distinct from Miriam mother of Išū Mšīhā; gloss merchants and fishers as the Seven, white robes, Tibil, Kushṭā, Mandā d'Haiyē the Saviour, and Ṭāb Yōmīn seeking Lilyukh on Mt. Karmel. Later notes concern Samuel, the Ogdoad, sabbath observance, the Scales figure (Rashnu), zanḍīq, the light on Jordan at Jesus' baptizing, Paulus as "Deceiver," Mshunē Kushṭā and Yahyā's wife, named heavenly beings, docetism, and Mandćan birth, wedding, and burial customs.

The span consists of editorial notes; the connected narrative is fragmentary here. The notes identify the name Zatan-Eṣṭūnā, reference Jesus, Enoch, and the term Uthra. They mention a threat of killing and removal of the child, the sacred drink mambūhā, and the numbers 99, 88, and 22. Further notes treat the heavenly cloud, the spiritual girdle, dedication as a Nazīr, Pistis Sophia where Jesus addresses Mary, the Angel of Death, a burial recital, mourners, and the Seven Rulers.