The Birth of John the Baptist as told in the Book of Luke in comparison to Mandaean Literature

Volume 12         Special Issue                Online edition

RESEARCH DONE BY AJAE

COPYRIGHT 2000

His birth was the result of a heavenly interception

The conception of John the Baptist is the result of heavenly intervention.  In the book of Luke this intervention is achieved through the angel Gabriel who also appears later to Mary.

“Then an angel of the Lord appeared to him, standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said to him, "Do not be afraid, Zacharias, for your prayer is heard; and your wife Elizabeth will bear you a son, and you shall call his name John.”  (Luke 11-13)

In the Mandaean Book of John the conception of John is also the result of heavenly intervention.  A star that comes and stands over Enishbai is reminiscent of the star that appears at the birth of Jesus.  Where as the simplest answer would be that the writer copied this from the book of Matthew, we must also consider another alternative.  In the Mandaean version the star does not come to the birth of John the Baptist nor are there any magi or shepherds.  This star would be the abode of the light beings or melki who stand watch over man.  Therefore this star represents a heavenly presence that proceeds over the birth.

"The star, that came and stood over Enishbai (Elizabeth): A child will be planted out of the height from above; he comes and will be given unto Enishbai (Elizabeth).

The star idea also returns in another passage:

“…and I beheld that a star appeared and stood over Enishbhai (Elizabeth). Fire burned in Old Father (Abâ Zâba) Zakhriŕ (Zachariah); three heaven-lights appeared…”

Once again the star appears over Elizabeth and three heavens light walk with Zechariah.  These three lights I would venture to say are Hibil Ziwa, Anush Uthra, and Manda d-Hiia.  The three who watch closest over man.  I am sure that the image the three magi has popped up in everyone’s head about now.  The number of magi  is found in later Christian traditions and can vary as to the number.  The main differences is that the magi (wise men) are human and come at the birth of Jesus to bring gifts.  Where as the three heaven lights are not human and only walk with him.

“ There upon Old Father removed himself from their midst…Then were seen three lights (lamps) which companied him. “

These three lights I am taking to be the three Uthras. Hibil Ziwa, Anush Uthra, and Manda-d-Hiia since these three commonly work together and often are interchangeable. The idea of the conception of Jon the Baptist being heavenly ordained is also found in another section of the Mandaean Book of John

Out of the basin of Jordan they took me. They bore me up and laid me in the womb of Enishbai.

Here the conception of John is more heavenly than earthly conceived.  Could this be a response to the Christian charge that Jesus has no earthly Father?  We have another version of this idea in the the Haran Gawaita:

“…And in the great Jordan a pure seed was formed... and came and was sown in the womb of 'Nisbai, so that from it a child might come into being, a prophet of the great Father of Glory…”

In this passage we learned that a pure seed is formed in the Jordan and then laid in the womb of Elizabeth.  On the surface this is almost identical to the Christian theology of a virgin birth.  A closer look at the passage reveals that there are major differences.  Mandaean theology is extremely complicated and this simple virgin idea becomes more clear when put into a Mandaean context. The Jordan in this passage is not the earthly Jordan but the Heavenly Jordan.  The heavenly Jordan is connected to the earthly Jordan so that man may be baptized.  The pure seed that is formed in the heavenly Jordan is the soul (nisimta) which is joined to the Mother (the womb or Earth) sprit (ruha).  It is the combination of the spirit and soul which when combined in the womb that creation takes place.  Weather that is the creation of the universe or the creation of a single man.

"Nine months,' said they, 'thou shalt stay in her womb, as do all other children."

John is created and born in the way of all children.  Just as his marriage will represent creation so does his birth

MY THOUGHTS

If the Mandaeans had acquired this “virgin birth” idea from the New Testament, I believe that it would be very difficult to create the whole theology surrounding the Father, soul, spirit, and womb (Mother) in a short period of time because the influence of the Mandaean religion on other groups.  The virgin birth idea is not new and can be found in a variety of stories.  So do we have the Mandaeans picking up the virgin birth story and with similar ideas adjusting it to fit.  Or did Luke and other pick up the idea of what they thought sounded like a virgin birth story of John.  It is very hard to make a determination but I believe that it is the story of John the Baptist that has the edge.  The Mandaeans do not have to compensate for the idea of “a pure seed being planted in Elizabeth” where as the Christian theologians, not knowing all the little play on words and secret meaning behind words,  might see the birth of John as “virginal” and added this to their arsenal in the creation of Jesus birth narrative

Introduction Names of Zechariah and Elizabeth His parent were older and had no children His birth was the result of a heavenly interception The Vision and Angel Gabriel His name will be John the Baptist’s birth is threatened John the Baptist is taken away