ThePsalms of Thomas (more correctlyPsalms of Thom) are a set of third-centurypsalms[1] found appended to the end of aCopticManichaean psalm book, which was in turn part of theMedinet Madi library excavated in 1929. The psalms were originally published in 1938 byCharles Allberry.[2]
The meter and structure of the psalms suggest that they were originally written inEastern Aramaic. There are 20 psalms in total.[3] The themes and content of the psalms bear a considerable resemblance to theHymn of the Pearl from theActs of Thomas.
Considerable controversy continues as to whether the Thomas or Thom referred to could be theApostle Thomas,Mani's disciple, also called Thomas, or theGnostic concept of thedivine twin. This is because the latter is referred to in other parts of the Coptic Manichaean Psalm-book as a distinct person from the Apostle. The enigma has since deepened with the publication of theCologne Mani-Codex in the 1970s, which showed that Mani himself came out of a baptizing Christian sect called theElkasaites (= Elcesaites).
In 1949,Torgny Säve-Söderbergh suggested that the psalms were largely based upon canonicalMandaean texts (despite Jesus being mentioned positively in two psalms). Säve-Söderbergh's work on the psalms demonstrating that Mandaeism did not derive from Manichaeism, as was formerly commonly believed.[4][5] For instance, Psalm 13 has parallels with prayers125,129 (cf. Psalms of Thomas 13:1–8), and155 (cf. Psalms of Thomas 13:37–45) in theQulasta.[6]
Säve-Söderbergh (1949) notes Mandaean parallels such as the following.[4]
Psalms 1, 2, 6, 8, 12, and 14 have concluding formulae (e.g., on the victorious return of Light) that are similar to the Mandaeanʿniana ("response") prayers, which areQulasta prayers78–103.
Psalm 2 has parallels withLeft Ginza 3.15 (i.e., Hymn 15 in Book 3 of the Left Ginza) (both have "trembling demons" that were defeated).
In Psalm 5, the phrase "treasure of life" is a parallel of the Mandaean formula "I am amana of the Great Life," a phrase often found in the numerous hymns of Book 2 of theLeft Ginza, including Left Ginza 2.18 and 2.27. InMandaic,mana (ࡌࡀࡍࡀ) has been variously translated as "mind," "nous," or "treasure." In Mandaeism,Simat Hayyi, the name of a femaleuthra, also literally translates as "Treasure of Life."
Psalm 8 has various Mandaean motifs, such as the capture of demons and the triumph of Light (e.g.,Left Ginza 2.15).
In Psalm 12, phrases such as "the empty one" and "the laden one" have parallels with the end of chapter 47 of theMandaean Book of John. In the same chapter, phrases such as "ears but would not hear" have parallels in Psalm 14.
In Psalm 17, the "mockery litany," in which aspects of the transient material world are mocked, has parallels with chapter 12 of theMandaean Book of John.
These parallels are also discussed in Gelbert & Lofts (2025).[7]
Van Bladel (2017) suggests that an equally plausible scenario is that of Manichaeism and Mandaeism both having borrowed the hymns from another common source, likely the funeral prayer(s) of an Aramaic-speaking Judeo-Christian group in Mesopotamia such as theElchasites.[8]
There are also parallels between:
Psalm 15 and Qulasta prayer 373, as well as several prayers following prayer 373
^abAllberry, C. R. C., editor & translator, with a contribution by Hugo Ibscher,Coptic Manichaean Psalm-book part II,W. Kohlhammer, Stuttgart, 1938. The Psalms of Thomas occupy pages 203-227.
^abSäve-Söderbergh, Torgny (1949).Studies in the Coptic Manichaean Psalm-book. Uppsala: Almqvist & Wiksells Boktryckeri AB.OCLC5687415.
^Lofts, Mark J. (2013). "How Old are the Psalms of Thomas and what is their Relation to the Gospel of Thomas?" InARAM 25:2 (2013) 445-461.
^Gelbert, Carlos (2013).The Mandaeans and the Christians in the time of Jesus Christ: enemies from the first days of the church. Fairfield, N.S.W.: Living Water Books. pp. 174–178.ISBN978-0-9580346-4-7.OCLC853508149.
^Gelbert, Carlos; Lofts, Mark J. (2025).The Qulasta. Edensor Park, NSW: Living Water Books.ISBN978-0-6487954-3-8.
