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{{Short description|Savior figure in Mandaeism}}
{{Infobox deity
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| weapons = [[Ziwa (Aramaic)|Radiance]] and Light; a great attire; ''[[margna]]'' (staff) of Living Water; wreath of the Living Flame; arm or of the Great Ones; mace/club; veil/net; a robe of the Great Ones
| weapon = <!-- or | weapons = -->
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{{Mandaeism}}
{{Mandaeism}}
In [[Mandaeism]], '''Manda d-Hayyi''' or '''Manda ḏ-Hiia''' ({{lang-myz|ࡌࡀࡍࡃࡀ ࡖࡄࡉࡉࡀ}}, lit. the '[[Gnosis]] of Life', 'Knowledge of Life', or 'Knower of the Life') is an [[uthra]] (angel or guardian)<ref name="Buckley 2002"/>{{rp|8}} sent by the Great Life (''[[Hayyi Rabbi]]'', or the Transcendent God) as a messenger to [[John the Baptist]]. Manda d-Hayyi is considered to be the most important [[uthra]], since he is the one bringing ''manda'' (knowledge or [[gnosis]]) to Earth ([[Tibil]]).<ref name="Buckley 2002"/>
In [[Mandaeism]], '''Manda d-Hayyi''' or '''Manda ḏ-Hiia''' ({{lang-myz|ࡌࡀࡍࡃࡀ ࡖࡄࡉࡉࡀ|lit=the '[[Gnosis]] of Life', 'Knowledge of Life', or 'Knower of the Life'}}) is an [[uthra]] (angel or guardian)<ref name="Buckley 2002"/>{{rp|8}} sent by the Great Life (''[[Hayyi Rabbi]]'', or the Transcendent God) as a messenger to [[John the Baptist]]. Manda d-Hayyi is considered to be the most important [[uthra]], since he is the one bringing ''[[manda (Mandaeism)|manda]]'' (knowledge or [[gnosis]]) to Earth ([[Tibil]]).<ref name="Buckley 2002"/>


==In Mandaean texts==
==In Mandaean texts==
In Book 8 of the ''[[Right Ginza]]'', Manda d-Hayyi warns the faithful against the dangers of [[Ruha]].<ref name="Buckley 2002">{{cite book|last=Buckley|first=Jorunn Jacobsen|title=The Mandaeans: ancient texts and modern people|publisher=Oxford University Press|publication-place=New York|year=2002|isbn=0-19-515385-5|oclc=65198443}}</ref>
In Book 5, Chapter 4 of the ''[[Right Ginza]]'', Manda d-Hayyi appears to [[John the Baptist]] as a "small boy aged three years and one day." John the Baptist baptizes the small boy, after which John is taken up to the [[World of Light]] (see also the [[Coptic Apocalypse of Paul]], in which a little boy appears to [[Paul the Apostle]], who is then taken up to heaven). Also, in Book 8 of the ''Right Ginza'', Manda d-Hayyi warns the faithful against the dangers of [[Ruha]].<ref name="Buckley 2002">{{cite book|last=Buckley|first=Jorunn Jacobsen|title=The Mandaeans: ancient texts and modern people|publisher=Oxford University Press|publication-place=New York|year=2002|isbn=0-19-515385-5|oclc=65198443}}</ref>


In the ''[[Mandaean Book of John]]'' and Book 3 of the ''[[Right Ginza]]'', Manda d-Hayyi makes a journey into the [[World of Darkness (Mandaeism)|World of Darkness]] ([[underworld]]), where he meets [[Gaf (Mandaeism)|Gaf]] and other demons and triumphs against them.<ref name="Haberl 2020">{{cite book|last=Haberl|first=Charles|title=The Mandaean Book of John: critical edition, translation, and commentary|publisher=De Gruyter|publication-place=Berlin Boston|year=2020|isbn=978-3-11-048651-3|oclc=1129155601|page=}}</ref>
In the ''[[Mandaean Book of John]]'' and Book 3 of the ''[[Right Ginza]]'', Manda d-Hayyi makes a journey into the [[World of Darkness (Mandaeism)|World of Darkness]] ([[underworld]]), where he meets [[Gaf (Mandaeism)|Gaf]] and other demons and triumphs against them.<ref name="Haberl 2020">{{cite book|last=Haberl|first=Charles|title=The Mandaean Book of John: critical edition, translation, and commentary|publisher=De Gruyter|publication-place=Berlin Boston|year=2020|isbn=978-3-11-048651-3|oclc=1129155601|page=}}</ref>


Manda d-Hayyi is sometimes portrayed as harbouring a grudge against [[Yushamin]]. In the eighth chapter of the Book of John, Manda d-Hayyi opposes a petition to the [[Hayyi Rabbi|King of Light]] for forgiveness for Yushamin brought by Yushamin's son Nṣab Ziwa ({{lang-myz|ࡍࡑࡀࡁ ࡆࡉࡅࡀ|lit=Splendid Plant}}), and is rebuked by the King of Light for hating Yushamin due to Yushamin having refused him a wife from his family.<ref>{{citation|mode=cs1 |url=http://www.gnosis.org/library/The_Mandaean_Book_of_John_Open_Access_Ve.pdf |first1=Charles G. |last1=Häberl |first2=James F. |last2=McGrath |author-link2=James F. McGrath |date=2019 |title=The Mandaean Book of John: Text and Translation |version=Open Access Version |publisher=De Gruyter |place=Berlin/Boston}}</ref><ref>{{citation|mode=cs1 |url=http://rogueleaf.com/book-of-john/2012/08/28/08-yoshamin-cont/ |first1=Charles G. |last1=Häberl |date=2012 |title=08 – Yoshamin (Con’t.) |work=The Mandaic Book of John: Translating the ancient text into English for the first time}}</ref>
Manda d-Hayyi is sometimes portrayed as harbouring a grudge against [[Yushamin]]. In the eighth chapter of the Book of John, Manda d-Hayyi opposes a petition to the [[Hayyi Rabbi|King of Light]] for forgiveness for Yushamin brought by Yushamin's son Nṣab Ziwa ({{lang-myz|ࡍࡑࡀࡁ ࡆࡉࡅࡀ|lit=Splendid Plant}}), and is rebuked by the King of Light for hating Yushamin due to Yushamin having refused him a wife from his family.<ref>{{citation|mode=cs1 |url=http://www.gnosis.org/library/The_Mandaean_Book_of_John_Open_Access_Ve.pdf |first1=Charles G. |last1=Häberl |author-link=Charles G. Häberl |first2=James F. |last2=McGrath |author-link2=James F. McGrath |date=2019 |title=The Mandaean Book of John: Text and Translation |version=Open Access Version |publisher=De Gruyter |place=Berlin/Boston}}</ref><ref>{{citation|mode=cs1 |url=http://rogueleaf.com/book-of-john/2012/08/28/08-yoshamin-cont/ |first1=Charles G. |last1=Häberl |date=2012 |title=08 – Yoshamin (Con't.) |work=The Mandaic Book of John: Translating the ancient text into English for the first time}}</ref>

In some Mandaean texts, he is also referred to as ''Yuzaṭaq Manda d-Hayyi''.<ref name="GR Gelbert">{{cite book |url=https://livingwaterbooks.com.au/product/ginza-rba/ |last1=Gelbert |first1=Carlos |title=Ginza Rba |year=2011 |publisher=Living Water Books |location=Sydney |isbn=9780958034630}}</ref> [[E. S. Drower]] (1960) suggests that "male Holy Spirit" is a probable meaning for ''Yuzaṭaq''.<ref name="Secret Adam">{{cite book|last=Drower|first=E. S.|author-link=E. S. Drower|date=1960|title=The secret Adam: a study of Nasoraean gnosis|location=Oxford|publisher=Clarendon Press}}</ref>{{rp|79}} Mark J. Lofts (2010) proposes a connection with [[Yessedekeus]] in [[Sethianism]].<ref>{{Strong-number|צָדוֹק|H|6659}}</ref><ref>{{cite journal|last=Lofts|first=Mark J.|title=Mandaeism: the sole extant tradition of Sethian Gnosticism|journal=ARAM Periodical|volume=22|year=2010|pages=31–59|doi=10.2143/ARAM.22.0.2131031}}</ref>{{rp|39}}


==Relationship to Hibil==
==Relationship to Hibil==
{{See also|Hibil}}
[[E. S. Drower]] notes in an appendix to her translation of the ''[[Diwan Abatur]]'' that Manda d-Hayyi and [[Hibil Ziwa]] are sometimes identified with one another, although they are considered separate figures in the ''Diwan Abatur''.<ref name="drowerabaturappendix">{{cite book |pages=41–44 |section=Appendix I |title=Diwan Abatur or Progress through the Purgatories |last=Drower |first=Ethel Stefana |author-link=E. S. Drower |year=1950 |publisher=[[Biblioteca Apostolica Vaticana]] |place=[[Vatican City]]}}</ref> Manda d-Hayyi is sometimes named as Hibil's father;<ref name="ginza-alsaadi-r5-p83">{{cite book |section=Book Five: The Descent of the Savior |page=83 |quotation=In gratitude we give thanks to Manda ʼd Hayyi and to his son Hibil, who established the order of Hayyi. |title=[[Ginza Rabba]] |volume=Right Volume |translator1-last=Al-Saadi |translator1-first=Qais |translator2-last=Al-Saadi |translator2-first=Hamed |edition=2nd |place=Germany |year=2019 |publisher=Drabsha}}</ref> elsewhere, [[Hayyi Rabbi]] is.<ref name="ginza-alsaadi-r5-p78">{{cite book |section=Book Five: The Descent of the Savior |page=78 |quotation=My Father, Hayyi, said to me, "Why are you standing down Yawar? You are Yawar Hibil the messenger![…]" |title=[[Ginza Rabba]] |volume=Right Volume |translator1-last=Al-Saadi |translator1-first=Qais |translator2-last=Al-Saadi |translator2-first=Hamed |edition=2nd |place=Germany |year=2019 |publisher=Drabsha}}</ref>
[[E. S. Drower]] notes in an appendix to her translation of the ''[[Scroll of Abatur]]'' that Manda d-Hayyi and [[Hibil]] are sometimes identified with one another, although they are considered separate figures in the ''Diwan Abatur''.<ref name="drowerabaturappendix">{{cite book |pages=41–44 |section=Appendix I |title=Diwan Abatur or Progress through the Purgatories |last=Drower |first=Ethel Stefana |author-link=E. S. Drower |year=1950 |publisher=[[Biblioteca Apostolica Vaticana]] |place=[[Vatican City]]}}</ref> Manda d-Hayyi is sometimes named as Hibil's father;<ref name="ginza-alsaadi-r5-p83">{{cite book |section=Book Five: The Descent of the Savior |page=83 |quotation=In gratitude we give thanks to Manda ʼd Hayyi and to his son Hibil, who established the order of Hayyi. |title=[[Ginza Rabba]] |volume=Right Volume |translator1-last=Al-Saadi |translator1-first=Qais |translator2-last=Al-Saadi |translator2-first=Hamed |edition=2nd |place=Germany |year=2019 |publisher=Drabsha}}</ref> elsewhere, [[Hayyi Rabbi]] is.<ref name="ginza-alsaadi-r5-p78">{{cite book |section=Book Five: The Descent of the Savior |page=78 |quotation=My Father, Hayyi, said to me, "Why are you standing down Yawar? You are Yawar Hibil the messenger![…]" |title=[[Ginza Rabba]] |volume=Right Volume |translator1-last=Al-Saadi |translator1-first=Qais |translator2-last=Al-Saadi |translator2-first=Hamed |edition=2nd |place=Germany |year=2019 |publisher=Drabsha}}</ref>


The ritual passages in the ''[[Diwan Masbuta d-Hibil Ziwa]]'' describe Hibil as Manda d-Hayyi's son and include Manda d-Hayyi amongst those officiating in Hibil's baptism. However, the same scroll's account of Hibil's descent to the [[World of Darkness]] refers to "Hibil-Ziwa" when he is being commanded to descend, switches to referring to "Manda" or "Manda-ḏ-Hiia" while he is in the World of Darkness, and back to referring to "Hibil-Ziwa" when he is seeking to be able to ascend; furthermore, Manda d-Hayyi is then summoned to send a letter of Kushta to his son Hibil to aid the latter's ascent. Drower notes "read "Hibil" for "Manda"" in a footnote in her translation, and inserts "''(Hibil-Ziwa son of)''" as a differentiated inline annotation where appropriate.<ref>{{cite book|last=Drower|first=Ethel S.|author-link=E. S. Drower|title=The Haran Gawaita and The Baptism of Hibil-Ziwa: The Mandaic text reproduced together with translation, notes and commentary |location=[[Vatican City]] |publisher=[[Biblioteca Apostolica Vaticana]] |year=1953}}</ref>
The ritual passages in ''[[The Baptism of Hibil Ziwa]]'' describe Hibil as Manda d-Hayyi's son and include Manda d-Hayyi amongst those officiating in Hibil's baptism. However, the same scroll's account of Hibil's descent to the World of Darkness refers to "Hibil-Ziwa" when he is being commanded to descend, switches to referring to "Manda" or "Manda-ḏ-Hiia" while he is in the World of Darkness, and back to referring to "Hibil-Ziwa" when he is seeking to be able to ascend back to the World of Light; furthermore, Manda d-Hayyi is then summoned within the World of Light to send a letter of Kushta to his son Hibil to aid the latter's ascent. Drower notes "read "Hibil" for "Manda"" in a footnote in her translation, and inserts "''(Hibil-Ziwa son of)''" as a differentiated inline annotation where appropriate.<ref>{{cite book|last=Drower|first=Ethel S.|author-link=E. S. Drower|title=The Haran Gawaita and The Baptism of Hibil-Ziwa: The Mandaic text reproduced together with translation, notes and commentary |location=[[Vatican City]] |publisher=[[Biblioteca Apostolica Vaticana]] |year=1953}}</ref>


==Weapons==
==Weapons==
According to the ''[[Right Ginza]]'', the weapons of Manda d-Hayyi are:<ref name="Aldihisi 2008">{{cite thesis|url=https://discovery.ucl.ac.uk/id/eprint/1444088/|last=Aldihisi|first=Sabah|year=2008|title=The story of creation in the Mandaean holy book in the Ginza Rba|type=PhD|publisher=University College London}}</ref>
According to the ''[[Right Ginza]]'', the weapons of Manda d-Hayyi are:<ref name="Aldihisi 2008">{{cite thesis|url=https://discovery.ucl.ac.uk/id/eprint/1444088/|last=Aldihisi|first=Sabah|year=2008|title=The story of creation in the Mandaean holy book in the Ginza Rba|type=PhD|publisher=University College London}}</ref>
#Radiance and Light (''Ziwa u Nhūra'')
#Radiance and Light (''[[Ziwa (Aramaic)|Ziwa]] u Nhūra'')
#a great attire
#a great attire
#the ''margna'' (staff) of Living Water (''Mia Hayya'')
#the ''[[margna]]'' (staff) of [[Living Water]] (''Mia Hiia'')
#the wreath of the Living Flame (''ʿŠata Haita'')
#the wreath of the Living Flame (''ʿŠata Haita'')
#the arm or of the Great Ones
#the armor of the Great Ones
#a mace (club)
#a mace (club)
#a veil (or a net?)
#a veil (or a net?)
#a robe of the great ones
#a robe of the Great Ones

==Syriac parallels==
The [[Syriac language|Syriac]] phrase {{transliteration|syc|maddəᶜā dəḥayye}} ({{lang-syc|ܡܰܕ݁ܥܳܐ ܕ݁ܚܰܝܶܐ|lit=knowledge of life}}) is attested in the [[Peshitta]] text of [[Luke 1]]:77, a passage from the [[Song of Zechariah]]. In the passage, [[Zechariah (New Testament figure)|Zechariah]] praises his son [[John the Baptist]], saying that his son will "give ''knowledge of life'' to his [the Lord's] people." It is the only place where this phrase is mentioned in the Peshitta New Testament.<ref>{{cite web | title=Dukhrana Analytical Lexicon of the Syriac New Testament | website=Dukhrana Biblical Research | date=2021-02-13 | url=http://dukhrana.com/lexicon/ | access-date=2023-12-10}}</ref> However, in most other Bible versions and translations, the phrase "knowledge of salvation" ({{lang-grc-x-koine|γνῶσιν σωτηρίας|translit=gnōsin sōtērias}}) is used instead of "knowledge of life."

Below is an excerpt of Luke 1:76–77 from the [[Lamsa Bible]].<ref>{{cite web | title=Peshitta New Testament | website=Dukhrana Biblical Research | date=2023-11-11 | url=http://dukhrana.com/peshitta/ | access-date=2023-12-10}}</ref>

{{blockquote|<poem>And you, boy, will be called the prophet of the Highest; ({{transliteration|syc|watt ṭalyā nəḇīēh dəᶜelāyā teṯqəre}})
for you will go before the [[divine countenance|face of the Lord]], to prepare his way; ({{transliteration|syc|tīzal gēr qəḏām parṣūppēh dəmāryā daṯṭayyeḇ ᵓūrḥēh}})
To give '''knowledge of life''' to his people ({{transliteration|syc|dənettel '''maddəᶜā dəḥayye''' ləᶜammēh}})
by the forgiveness of their sins ({{transliteration|syc|bəšūḇqānā daḥṭāhayhon}})</poem>}}


==See also==
==See also==
*{{slink|Gnosticism|Jesus as Gnostic saviour}}
*{{slink|Gnosticism|Jesus as Gnostic saviour}}
*[[Manda (Mandaeism)]]
*[[Divine spark]]
*[[Divine spark]]
*[[Manda (goddess)]]
*[[Manda (goddess)]]
*[[List of angels in theology]]


==References==
==References==
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{{Mandaeism footer}}
{{Mandaeism footer}}
{{Angels in Abrahamic religions}}


{{Authority control}}
{{Authority control}}
[[Category:Angels]]
[[Category:Individual angels]]
[[Category:Uthras]]
[[Category:Uthras]]
[[Category:Primordial teachers]]
[[Category:Personifications in Mandaeism]]

Latest revision as of 22:52, 20 August 2024

Manda d-Hayyi
Other namesGnosis of Life
AbodeWorld of Light
WeaponsRadiance and Light; a great attire; margna (staff) of Living Water; wreath of the Living Flame; arm or of the Great Ones; mace/club; veil/net; a robe of the Great Ones
OffspringHibil Ziwa
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In Mandaeism, Manda d-Hayyi or Manda ḏ-Hiia (Classical Mandaic: ࡌࡀࡍࡃࡀ ࡖࡄࡉࡉࡀ, lit. 'the 'Gnosis of Life', 'Knowledge of Life', or 'Knower of the Life'') is an uthra (angel or guardian)[1]: 8  sent by the Great Life (Hayyi Rabbi, or the Transcendent God) as a messenger to John the Baptist. Manda d-Hayyi is considered to be the most important uthra, since he is the one bringing manda (knowledge or gnosis) to Earth (Tibil).[1]

In Mandaean texts

[edit]

In Book 5, Chapter 4 of the Right Ginza, Manda d-Hayyi appears to John the Baptist as a "small boy aged three years and one day." John the Baptist baptizes the small boy, after which John is taken up to the World of Light (see also the Coptic Apocalypse of Paul, in which a little boy appears to Paul the Apostle, who is then taken up to heaven). Also, in Book 8 of the Right Ginza, Manda d-Hayyi warns the faithful against the dangers of Ruha.[1]

In the Mandaean Book of John and Book 3 of the Right Ginza, Manda d-Hayyi makes a journey into the World of Darkness (underworld), where he meets Gaf and other demons and triumphs against them.[2]

Manda d-Hayyi is sometimes portrayed as harbouring a grudge against Yushamin. In the eighth chapter of the Book of John, Manda d-Hayyi opposes a petition to the King of Light for forgiveness for Yushamin brought by Yushamin's son Nṣab Ziwa (Classical Mandaic: ࡍࡑࡀࡁ ࡆࡉࡅࡀ, lit. 'Splendid Plant'), and is rebuked by the King of Light for hating Yushamin due to Yushamin having refused him a wife from his family.[3][4]

In some Mandaean texts, he is also referred to as Yuzaṭaq Manda d-Hayyi.[5] E. S. Drower (1960) suggests that "male Holy Spirit" is a probable meaning for Yuzaṭaq.[6]: 79  Mark J. Lofts (2010) proposes a connection with Yessedekeus in Sethianism.[7][8]: 39 

Relationship to Hibil

[edit]
See also: Hibil

E. S. Drower notes in an appendix to her translation of the Scroll of Abatur that Manda d-Hayyi and Hibil are sometimes identified with one another, although they are considered separate figures in the Diwan Abatur.[9] Manda d-Hayyi is sometimes named as Hibil's father;[10] elsewhere, Hayyi Rabbi is.[11]

The ritual passages in The Baptism of Hibil Ziwa describe Hibil as Manda d-Hayyi's son and include Manda d-Hayyi amongst those officiating in Hibil's baptism. However, the same scroll's account of Hibil's descent to the World of Darkness refers to "Hibil-Ziwa" when he is being commanded to descend, switches to referring to "Manda" or "Manda-ḏ-Hiia" while he is in the World of Darkness, and back to referring to "Hibil-Ziwa" when he is seeking to be able to ascend back to the World of Light; furthermore, Manda d-Hayyi is then summoned within the World of Light to send a letter of Kushta to his son Hibil to aid the latter's ascent. Drower notes "read "Hibil" for "Manda"" in a footnote in her translation, and inserts "(Hibil-Ziwa son of)" as a differentiated inline annotation where appropriate.[12]

Weapons

[edit]

According to the Right Ginza, the weapons of Manda d-Hayyi are:[13]

  1. Radiance and Light (Ziwa u Nhūra)
  2. a great attire
  3. the margna (staff) of Living Water (Mia Hiia)
  4. the wreath of the Living Flame (ʿŠata Haita)
  5. the armor of the Great Ones
  6. a mace (club)
  7. a veil (or a net?)
  8. a robe of the Great Ones

Syriac parallels

[edit]

The Syriac phrase maddəᶜā dəḥayye (Classical Syriac: ܡܰܕ݁ܥܳܐ ܕ݁ܚܰܝܶܐ, lit. 'knowledge of life') is attested in the Peshitta text of Luke 1:77, a passage from the Song of Zechariah. In the passage, Zechariah praises his son John the Baptist, saying that his son will "give knowledge of life to his [the Lord's] people." It is the only place where this phrase is mentioned in the Peshitta New Testament.[14] However, in most other Bible versions and translations, the phrase "knowledge of salvation" (Koinē Greek: γνῶσιν σωτηρίας, romanized: gnōsin sōtērias) is used instead of "knowledge of life."

Below is an excerpt of Luke 1:76–77 from the Lamsa Bible.[15]

And you, boy, will be called the prophet of the Highest; (watt ṭalyā nəḇīēh dəᶜelāyā teṯqəre)
for you will go before the face of the Lord, to prepare his way; (tīzal gēr qəḏām parṣūppēh dəmāryā daṯṭayyeḇ ᵓūrḥēh)
To give knowledge of life to his people (dənettel maddəᶜā dəḥayye ləᶜammēh)
by the forgiveness of their sins (bəšūḇqānā daḥṭāhayhon)

See also

[edit]

References

[edit]
  1. ^ a b c Buckley, Jorunn Jacobsen (2002). The Mandaeans: ancient texts and modern people. New York: Oxford University Press. ISBN 0-19-515385-5. OCLC 65198443.
  2. ^ Haberl, Charles (2020). The Mandaean Book of John: critical edition, translation, and commentary. Berlin Boston: De Gruyter. ISBN 978-3-11-048651-3. OCLC 1129155601.
  3. ^ Häberl, Charles G.; McGrath, James F. (2019). The Mandaean Book of John: Text and Translation (PDF). Open Access Version. Berlin/Boston: De Gruyter.
  4. ^ Häberl, Charles G. (2012). "08 – Yoshamin (Con't.)". The Mandaic Book of John: Translating the ancient text into English for the first time.
  5. ^ Gelbert, Carlos (2011). Ginza Rba. Sydney: Living Water Books. ISBN 9780958034630.
  6. ^ Drower, E. S. (1960). The secret Adam: a study of Nasoraean gnosis. Oxford: Clarendon Press.
  7. ^ צָדוֹק
  8. ^ Lofts, Mark J. (2010). "Mandaeism: the sole extant tradition of Sethian Gnosticism". ARAM Periodical. 22: 31–59. doi:10.2143/ARAM.22.0.2131031.
  9. ^ Drower, Ethel Stefana (1950). "Appendix I". Diwan Abatur or Progress through the Purgatories. Vatican City: Biblioteca Apostolica Vaticana. pp. 41–44.
  10. ^ "Book Five: The Descent of the Savior". Ginza Rabba. Vol. Right Volume. Translated by Al-Saadi, Qais; Al-Saadi, Hamed (2nd ed.). Germany: Drabsha. 2019. p. 83. In gratitude we give thanks to Manda ʼd Hayyi and to his son Hibil, who established the order of Hayyi.
  11. ^ "Book Five: The Descent of the Savior". Ginza Rabba. Vol. Right Volume. Translated by Al-Saadi, Qais; Al-Saadi, Hamed (2nd ed.). Germany: Drabsha. 2019. p. 78. My Father, Hayyi, said to me, "Why are you standing down Yawar? You are Yawar Hibil the messenger![…]"
  12. ^ Drower, Ethel S. (1953). The Haran Gawaita and The Baptism of Hibil-Ziwa: The Mandaic text reproduced together with translation, notes and commentary. Vatican City: Biblioteca Apostolica Vaticana.
  13. ^ Aldihisi, Sabah (2008). The story of creation in the Mandaean holy book in the Ginza Rba (PhD). University College London.
  14. ^ "Dukhrana Analytical Lexicon of the Syriac New Testament". Dukhrana Biblical Research. 2021-02-13. Retrieved 2023-12-10.
  15. ^ "Peshitta New Testament". Dukhrana Biblical Research. 2023-11-11. Retrieved 2023-12-10.
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