Right Ginza

Book 1

Book 2

• Chapter 2.1 is a chronology of the world containing creation stories and the four epochs of the universe. Titled The Book of the Lord of Greatness. 165 paragraphs in Gelbert.
• Chapter 2.2 is a confession of sins. Titled The Book of the Jordan. 65 paragraphs in Gelbert.
• Chapter 2.3 has exhortations from the messenger of light. 65 poetic lines in Gelbert. Opening line:
• Chapter 2.4 contains teachings on marriage. 11 paragraphs in Gelbert. Opening line:

Book 3

Book 4

Book 5

• Chapter 5.1 covers the savior spirit Hibil Ziwa's descent into the underworld. Titled The Book of the Underworld. 206 paragraphs in Gelbert.
• Chapter 5.2, The Destruction of the Idols of the House, details the destruction of the world's idols by Manda ḏ-Hayyi. The chapter also contains references to parts of the Hebrew Bible, such as Psalm 114 and Isaiah 5. 44 paragraphs in Gelbert.
• Chapter 5.3 is an account of the masiqta, the journey of the soul to the World of Light as it passes through maṭarta. Titled My Measure in the World is Full. 31 paragraphs in Gelbert.
• Chapter 5.4 recounts the story of Manda ḏ-Hayyi's baptism by John the Baptist, and John the Baptist's death and ascension to the World of Light. 42 paragraphs in Gelbert.
• Chapter 5.5, The Mystery and the Book of Šilmai, Lord of the House, is about Šilmai, an uthra identified in the chapter as the ruler of the material world and a member of Ruha's entourage. 51 paragraphs in Gelbert. See the article on Shilmai for a summary.

Book 6

Book 7

Book 8

Book 9

• Chapter 9.1, The Destruction of the Seven Planets, is a critique of other religions such as Christianity and Islam. It also mentions the Manichaeans, who are called Zandiqia and Mardmania. The tractate also mentions the Zoroastrians, who are called Iazuqaiia and are associated with Shamish. Titled The Overthrow of the Seven in Gelbert. 61 paragraphs in Gelbert.
• Chapter 9.2 is about the Great Mana creating a young boy from the heavenly Jordan. Titled The Mystery and Book of the Radiance that is Burning in the Mana. 21 paragraphs in Gelbert.

Book 10

Book 11

Book 12

• Chapter 12.1 is an address by Anush. 15 paragraphs in Gelbert.
• Chapter 12.2 is an acrostic hymn, corresponding to Prayer 179 in the Qulasta. This hymn is also at the beginning of the Code Sabéen manuscripts 25 and 15. The poem begins with the opening lines:
• Chapter 12.3 is an acrostic hymn. The poem begins with the opening lines:
• Chapter 12.4 is an acrostic hymn that is identical to Prayer 214 in the Qulasta. The poem begins with the opening lines:
• Chapter 12.5 is an acrostic hymn. The poem begins with the opening lines:
• Chapter 12.6 is about the World of Darkness, its king Ur, and its inhabitants. Descriptions of the King of Darkness have parallels in chapters 6 and 27 of the Manichaean Kephalaia. 27 paragraphs in Gelbert. The chapter begins with the opening lines:
• Chapter 12.7 is about the directions and the cosmic ocean. 16 paragraphs in Gelbert. The chapter begins with the opening line:

Book 13

Book 14

Book 15

• Chapter 15.1 : "The Word" descends into the material world on behalf of the Great Life to teach the believers.
• Chapter 15.2 : The Great Life sends Hibil Ziwa to Tarwan. There, he teaches the uthras. Hibil Ziwa also visits Yushamin and Ptahil.
• Chapter 15.3 is about the Living Water's lamentations about the material world. Šilmai and Nidbai, the guardian uthras of the Living Water, console him.
• Chapter 15.4 describes the Moon. It is also found in chapter 53 of the Mandaean Book of John, but with minor variations.
• Chapter 15.5: The Great Life sends Sam Ziwa to be a guardian for the believers in the material world.
• Chapter 15.6: Yukabar Kušṭa goes to the material world to teach the believers.
• Chapter 15.7 : The Great Life sends a messenger who is either Manda ḏ-Hayyi or Yawar to the material world to teach the Nasoreans.
• Chapter 15.8 is about the messenger Yawar.
• Chapter 15.9 is about the soul's lamentation upon being sent into a material body.
• Chapter 15.10 is about the creation of the uthras by the Great Mana.
• Chapter 15.11 consists of a story about Anush's battle with Ruha. Jerusalem is built and settled by the Jews. Anush gains many followers in Jerusalem, but they are killed. Anush then destroys Jerusalem.
• Chapter 15.12: The Great Life sends an uthra to the material world to teach the believers.
• Chapter 15.13, the "Hymn of Ptahil", is a creation story similar to Book 3.
• Chapter 15.14, the "Hymn of the Priests Questioning the Uthra from the Great Life": The Great Life sends an uthra to the material world to teach the believers. Namrus tries to tempt the uthra without success.
• Chapter 15.15 consists of Ptahil's lamentation and his threat of starting a war. One of the two niana poems in Book 15 with the refrain "when the chosen pure one went away".
• Chapter 15.16 covers Manda ḏ-Hayyi's debate with Yushamin. Afterwards, Manda ḏ-Hayyi sends Hibil Ziwa to visit Ptahil, then Abatur, and then Yushamin, after which Hibil Ziwa finally returns to the heavens. One of the two niana poems in Book 15 with the refrain "when the chosen pure one went away". After this chapter, Gelbert has another chapter numbered 17 that is not in Lidzbarski's text.
• Chapter 15.17 is a poem about the descent of Manda ḏ-Hayyi into the world and his subsequent battle with Ruha and her entourage. The poem also advises against asceticism.
• Chapter 15.18 is an admonition that is also found in chapter 44 of the Mandaean Book of John.
• Chapter 15.19 is a song about the descent of the soul that is also found in chapter 46 of the Mandaean Book of John.
• Chapter 15.20 is a brief creation story.

1. I am a word, a son of words
2. I am a peaceful Gupna, I who was planted out
3. At the beginning of the formation of the living waters
4. When the gleaming was planted from its place
5. The call it is of the pure Sam-Ziwa, whom the Great called into being from out of His mouth.
6. I am Yokabar-Kušṭa, I who went away from the house of my father and came .
7. From the dwelling of the Mighty the Great called me, and gave me orders and confirmed me.
8. With the power of radiance and of the sindirka, they created the yawar and appointed him over everything.
9. I am the perfume of the uthras, I who went away and found a dwelling in the true hearts.
10. I am speaking with My Likeness : "Come, I and Thou will form ."
11. When I, Anuš-ʿuthra, came into this world
12. At the head of the pure wreath, which the Great sent, He created a calm uthra.
13. When I, Ptahil, was formed and came into being, I came into being from the exalted well-spring of radiance.
14. The priests question the man who has come from the Great .
15. When the chosen pure one went away, the Life created me from Himself.
16. When the chosen pure one went away, the Life created me from the heights.
17. When the chosen pure one went into the pure place, where the perfect ones dwell
18. I was planted and came up into this world.
19. The majestic voice of the Life is calling, The majestic voice of the Mighty Life.
20. From the realm of Light have I come, out of thee, eternal abode.
21. Who is it who comes, and who is it who speaks to me ?

Book 16

• Chapter 16.1 is similar to Chapter 15.2, in which Manda ḏ-Hayyi visits the world of Yushamin, the Second Life.
• Chapter 16.2 consists of an uthra's admonitions for Adam. The first part of this chapter is also found in the Mandaean Book of John.
• Chapter 16.3 consists of Manda ḏ-Hayyi's admonitions for his friends.
• Chapter 16.4 contains the messenger of light's announcement to the faithful.
• Chapter 16.5 is about the masiqta with the help of gifts from Truth.
• Chapter 16.6 teaches that only pious works, not earthy possessions, leads to grace.
• Chapter 16.7 is an uthra's lamentation about the soul's imprisonment in the material body.
• Chapter 16.8 is about the wicked's unsuccessful attempt to trick the descended savior into becoming disloyal.
• Chapter 16.9 is a prayer to Kushta for help in Tibil and during the masiqta. It is also identical to chapter 48 of the Mandaean Book of John.
• Chapter 16.10 is about the Great Life granting prayers for help to survive in Tibil and during the masiqta.
• Chapter 16.11 consists of Manda ḏ-Hayyi's warnings to his chosen people, who do not want listen to it. It not present in the Parisian manuscripts, the Mhatam Yuhana manuscript, and Petermann's version, but is included in the Leiden codex and Mubaraki version.

1. I am the guardian of the pure Tarwan, the son of the great Nbaṭ am I.
2. An uthra calls from outside, and instructs Adam, the first man.
3. The voice of Manda ḏ-Hiia it is, who is calling and teaching all his friends.
4. From the realm of Light I went forth, out of thee, thou eternal abode.
5. From the day on which I grew fond of the Life, and from the day on which my heart has loved the kušṭa ... I no longer have confidence in the world.
6. The chosen one is preaching from the other world and instructs the sons of Adam.
7. At the door of the house of the Life, the uthra worshipped and sat down and taught.
8. Who, whose son is this, he who is so fair by nature ?
9. Kušṭa, I testify to thee, as a man who is seeking discernment.
10. Of all the voices which I have heard, thy voice answered me, thou son of the Mighty .
11. It is the call of Manda ḏ-Hiia, who is standing on the borders of the world.

Book 17

• Chapter 17.1 is about the Great Mana and his teachings. It also describes the Great First Mana and the Great Occult Eggs that existed before Mar ḏ-Rabuta came into being. The chapter begins with the opening line:
• Chapter 17.2 contains a poem with wisdom instructions from a "being" of the Great Life. It also elaborates on how the seven planets and the twelve constellations of Ruha oppress the nišmata. The chapter begins with the opening line:

Book 18

1. The "Mandaic targum" paraphrases Genesis 1:6-30, Genesis 6:13–8:14, and Exodus 12-15. Häberl calls it the "Mandaic targum" due to some similarities with the Aramaic targum.
2. Iranian king lists, which have similarities with the Zoroastrian texts Bundahishn and Ayadgar i Jamaspig. The kings lists include the legendary Pishdadian and Kayanian kings, as well as the historical Parthian and Sasanian kings.
3. "The Chronicle" covers historical events from 271 to 528 CE. One section focuses on the years 467-481 CE during the reign of Peroz I, while the following section focuses on the years 485-536 CE.
4. "The Apocalypse" has sections covering 531-602 CE and 602-628 CE, respectively, and also describes how the world will end.

Colophons

Qulasta parallels

• CP 179 = GR 12.2
• CP 214 = GR 12.4

Commandments

• Right Ginza 1: Section numbers are numbered starting from section 3 in Gelbert, since the first 2 sections comprise a scribal prelude. As a result, section 89 in the table below would be equivalent to section 91 in Gelbert.
• Right Ginza 2.1: Section numbers are numbered starting from section 2 in Gelbert, since the first section comprises a scribal prelude. As a result, section 25 in the table below would be equivalent to section 26 in Gelbert.
• Right Ginza 2.4: Original section numbering from Gelbert.
• Mandaean Book of John : Original chapter and section numbering from Gelbert. Chapter numbers are followed by section numbers. For example, MJ 47.4 is an abbreviation for Chapter 47, Section 4 of the Mandaean Book of John.