I Said That I Would Be Great

The tenth chapter closes the Yushamin cycle — eight chapters of cosmic rebellion, punishment, intercession, and restoration condensed into a single bewildered monologue. Where Chapter 9 was dramatic — the cedar and the carpenters, the bellowing roar, the Great Life's comfort — Chapter 10 is something quieter and more devastating: a god trying to understand what happened to him.

The form is a litany of contradictions: I said I would be great, who made me small? I was gentle, they called me rebellious. I was king, they set me at the end of the worlds. The questions have no answers. Yushamin is not arguing or defying — he is bewildered. And then, in verse 12, a sudden deflection: "In such a manner it befalls every man who heeds the chatter of women." The fallen god blames female counsel for his ruin. But the text does not let him rest there. By verses 24–26, he circles back to self-knowledge: "Woe to me, whose mouth brought ruin upon him." The instrument of his ambition — his own speech — is the instrument of his fall. The rebel who said "I would be great" discovers that saying it was the problem.

Good Works Translation from Classical Mandaic. Translated from the critical edition text established by Charles G. Haberl and James F. McGrath (De Gruyter, 2020). The Haberl and McGrath English translation was consulted as a reference for verification of proper names, theological terminology, and certain morphologically opaque passages, but the English below was independently derived from the Mandaic source text.

I said that I would be great —
who has made me small on the earth?
I said that I would be king —
why have they cast me down from my throne?
Great Sprout hated me,
and my mother Steadfast hated me.
I have laid waste to my settlement,
and ruin has come upon my home.
When I was gentle and meek,
5
why did they call me rebellious?
When they rewarded me as a righteous man,
why did they call me the author of wrongdoing?
When I was diligent and accomplished,
why did they call me feckless in the world?
When I was king at the lightworlds' beginning,
why did they set me at the end of the worlds?
They set me at the end of the worlds,
and I wait in the shackles.
Why have they called me rebellious,
10
when I summoned the gentle from within me?
When I was king in the worlds,
why did they call me the author of strife?
In such a manner it befalls every man
who heeds the chatter of women.
The excellency who heeds the chatter of women —
after that, he is cast down from the world.
When I was distinguished among the excellencies,
why did they call me the Eighth One?
Why did they part the light from me,
and carry off my splendor?
15
They stripped my garments from me
and bound me in the place
where I seek my forefathers,
and my gaze does not meet theirs.
I seek my wives,
but my gaze does not meet them.
I seek my sons, the excellencies,
but my gaze does not meet them.
When it pains and oppresses me,
20
I weep for myself.
Of all the excellencies
who committed wrongdoing,
they punished me
for the wrong that I did not commit.
When I was gentle before the king,
why did he cast me down from my throne?
Woe to me, whose mouth brought ruin upon him,
and whose words were an affliction to him.
They called me a wanderer
25
and set me in bondage.
They cast me down from my throne
for the treachery of my mouth.
When the excellencies set me before the king,
I was king.
When I was gentle and meek,
all the excellencies who were mine hated me.
Woe to all the drops
who were mine —
they are enraged with me
30
with a great fury,
and they have bound me to a single place.

The triumphant Life speaks,
and the man who went here triumphs!

Colophon

Good Works Translation from Classical Mandaic. Chapter 10 of the Mandaean Book of John (Drasha d-Yahia), the final chapter of the Yushamin cycle. Translated from the critical edition of Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (De Gruyter, 2020), open access via Internet Archive (CC BY-NC-ND 4.0).

The English translation was independently derived from the Classical Mandaic source text. The Haberl and McGrath English translation was consulted as a reference for verification of proper names, theological terminology, and certain morphologically complex verbal constructions. Key translation decisions and reference dependencies:

"I said that I would be great" (v. 1): For ˤmrit d-ˤhwiya rba. The root '-M-R (to say) in 1st person perfect, with d-ˤhwiya (subjunctive of H-W-Y, "to be") and rba (great). The second half: zuṭa btibil man qran — zuṭa (small), btibil (in the world/on Earth — Tibil being the Mandaean term for the physical world), man (who), qran (called/made, from Q-R-Y). Independently parseable. The opening couplet sets the chapter's rhetorical structure: assertion followed by bewildered question.

"Great Sprout" and "Steadfast" (v. 3): For bnaṭ rba and santhan. Bnaṭ (from N-B-Ṭ, to sprout/spring forth) is a well-known Mandaean divine being — the name is cognate with Hebrew neveṭ (sprout). Rba = "great." The proper name Santhan was rendered as "Steadfast" following the reference; the root may relate to Sh-Th-N (firmness, steadfastness) but the morphology is opaque to me. The verbal form siyyanan (hated me) appears to derive from S-N-' (to hate), cognate with Syriac sna, with a 1st person object suffix, though the precise conjugation pattern is dialectal Mandaic and required reference verification.

"Cast me down from my throne" (v. 2, 23, 26): For ashlpun mn kursyay. The root Sh-L-P (to cast down, throw out) in 3rd person masculine plural, mn (from), kursya (throne, cognate with Hebrew kisse, Aramaic kursya) with 1st person possessive suffix. Independently clear — this construction appears three times in the chapter, anchoring the theme of repeated dethronement.

"Rebellious" (v. 5, 10): For mrida. From M-R-D (to rebel), cognate with Hebrew mered (rebellion). The irony is structurally central: Yushamin asks why they called him rebellious when he was gentle — but the entire Yushamin cycle has been about his rebellion.

"Feckless" (v. 7): For makshara, which appears related to K-Sh-R (to stumble, fail). The reference renders this as "feckless." Independently, the root suggests incompetence or failure. My rendering follows the sense of the root.

"The Eighth One" (v. 14): For tminaya. A Mandaean theological term — Yushamin is called the Eighth (Tminaya) in reference to his position in the Mandaean emanation hierarchy. The numeral tmanya/tminaya (eight) is cognate with Aramaic tmanya and Hebrew shmoneh. The reference confirmed the theological significance of this title.

"Chatter of women" (vv. 12–13): For riṭaniyun d-ˤanina. The root R-Ṭ-N (to murmur, grumble, chatter) with ˤanina (women, from the root ˤ-N-N, related to Aramaic anttha, woman). This is a misogynistic trope common in ancient Near Eastern literature — blame deflected onto female counsel. The text itself undercuts this deflection by verses 24–26, where Yushamin acknowledges his own mouth as the instrument of ruin.

"Drops" (v. 29): For nuṭuptia. In Mandaean cosmology, nuṭupta (drops, droplets) refers to spiritual emanations or lesser beings. The term is cognate with Aramaic naṭpa (drop). The reference confirmed the theological usage.

"Woe to me, whose mouth brought ruin upon him" (v. 24): For ˤay diliya d-wpmay ashlpan. ˤay (woe, interjection), diliya (mine/to me), d- (whose), wpmay (my mouth, from P-M with possessive), ashlpan (brought down, from Sh-L-P). The self-recognition is devastating — the same verb ashlpun used for what others did to Yushamin in verse 2 is now applied to what Yushamin's own mouth did. Independently parseable once the root vocabulary is established from earlier verses.

This is a first free independent English translation. No previous freely available English translation of this chapter existed.

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

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Source Text: ࡐࡓࡀࡔࡀ ࡖࡏࡀࡍࡎࡀ — ࡐࡓࡀࡔࡀ ࡏ (Drasha d-Yahia — Chapter 10)

Classical Mandaic source text from the critical edition of Charles G. Haberl and James F. McGrath, The Mandaean Book of John: Critical Edition, Translation, and Commentary (De Gruyter, 2020). Open access via Internet Archive. Presented here for reference, study, and verification alongside the English translation above.

ࡆࡅࡈࡀ ࡁࡕࡉࡁࡉࡋ ࡌࡀࡍ ࡒࡓࡀࡍ
ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡓࡁࡀ
ࡀࡋࡌࡀ ࡖࡀࡔࡋࡐࡅࡍ ࡌࡍ ‖ ࡅࡊࡓࡎࡉࡀࡉ
ࡏࡌࡓࡉࡕ ࡖࡏࡄࡅࡉࡀ ࡌࡀࡋࡀࡊ
ࡅࡔࡀࡓࡀࡕ ࡏࡌ ࡎࡀࡍࡕࡀࡍ
ࡎࡉࡉࡍࡀࡍ ࡁࡍࡀࡈ ࡓࡁࡀ
ࡄࡅࡓࡁࡀ ࡌࡉࡈࡉࡇ ࡋࡔࡉࡊࡕࡍࡀࡉ
ࡀࡄࡓࡉࡁࡕࡉࡅࡍࡍ ࡋࡀࡋࡌࡀࡉ
ࡀࡋࡌࡀ ࡌࡓࡉࡃࡀ ࡒࡓࡅࡍ
ࡗ ࡉࡍࡄࡀ ࡀࡄࡅࡉࡕ ࡅࡌࡉࡊࡀࡊ5
ࡀࡋࡌࡀ ࡖࡌࡀࡓࡉࡀ ࡄࡅࡎࡓࡀࡀࡍ ࡒࡓࡅࡍ
ࡗ ࡔࡉࡋࡌࡅࡍ ࡀࡀࡍ ࡔࡀࡋࡌࡀࡀࡍ
ࡀࡋࡌࡀ ࡎࡍࡉࡎࡀ ࡁࡀࡋࡌࡀ ࡒࡓࡅࡍ
ࡗ ࡔࡊࡉࡓࡀ ࡄࡅࡉࡕ ࡅࡌࡀࡊࡔࡓࡀ
ࡀࡋࡌࡀ ࡖࡁࡃࡀࡍࡁ ࡀࡋࡌࡉࡀ ࡀࡅࡕࡁࡅࡍ
ࡗ ࡌࡀࡋࡀࡊ ࡄࡅࡉࡕ ࡁࡓࡉࡔ ࡀࡋࡌࡉࡀ ࡖࡄࡍࡅࡓࡀ
ࡅࡀࡀࡍ ࡁࡎࡀࡃࡀ ࡀࡍࡈࡀࡓࡀࡍ
ࡀࡅࡕࡁࡅࡍ ࡁࡃࡀࡍࡁ ࡀࡋࡌࡉࡀ
ࡅࡉࡍࡄࡀ ࡌࡉࡀࡍࡉ ࡏࡒࡓࡉࡀ
ࡀࡋࡌࡀ ࡖࡒࡓࡅࡍ ࡌࡓࡉࡃࡀ10
ࡀࡋࡌࡀ ࡌࡀࡓࡉࡀ ࡒࡀࡓࡉࡀ ࡒࡓࡅࡍ
ࡗ ࡌࡀࡋࡀࡊ ࡄࡅࡉࡕ ࡁࡀࡋࡌࡉࡀ
ࡖࡓࡉࡈࡀࡍ ࡖࡀࡀࡍࡉࡍࡀ ࡔࡀࡌࡀ
ࡄࡀࡉࡃࡉࡍ ࡅࡄࡀࡉࡃࡉࡍ ࡕࡉࡌࡉࡈࡉࡇ ࡋࡅࡊࡋ ࡂࡀࡁࡓࡀ
ࡌࡉࡔࡕࡉࡐࡋ ࡌࡉࡇࡍ ࡌࡍ ࡀࡋࡌࡀ ࡀࡐࡎ
ࡏࡅࡕࡓࡀ ࡖࡔࡀࡌࡀ ࡓࡉࡈࡀࡍࡉࡅࡍ ࡖࡀࡀࡍࡉࡍࡀ
ࡀࡋࡌࡀ ࡖࡕࡌࡀࡀࡍࡉࡀ ࡒࡓࡅࡍ
ࡗ ࡓࡐࡉࡔࡀࡉࡀ ࡄࡅࡉࡕ ࡌࡍ ࡏࡅࡕࡓࡉࡀ
ࡅࡆࡉࡅࡀࡉ ࡃࡓࡅࡉࡀ
ࡀࡋࡌࡀ ‖ ࡖࡔࡉࡓࡉࡅࡉࡀ ࡋࡄࡍࡅࡓࡀ ࡌࡉࡀࡍࡉ
15
ࡅࡀࡎࡓࡅࡍ ࡁࡀࡎࡀࡓࡀ ࡃࡅࡕࡊࡀ
ࡔࡒࡀࡋࡅࡅࡍࡍ ࡋࡏࡅࡈࡑࡋࡀࡉ ࡌࡉࡀࡍࡉ
ࡅࡀࡉࡀࡍࡉ ࡁࡀࡉࡀࡍࡉࡅࡍ ࡋࡀࡀࡍࡋࡐࡀ
ࡖࡁࡀࡉࡉࡅࡍࡍ ࡋࡀࡁࡀࡄࡀࡕࡀࡉ
ࡅࡆࡀࡅࡀࡉ ࡁࡀࡉࡀࡍࡉ ࡋࡀࡀࡍࡋࡐࡀ
ࡁࡀࡉࡉࡀࡍ ࡋࡆࡀࡅࡀࡉ
ࡄࡉࡅࡍࡍ ࡁࡀࡉࡀࡍࡉ ࡋࡀࡀࡍࡋࡐࡉࡀ
ࡁࡀࡉࡉࡀࡍ ࡋࡏࡅࡕࡓࡉࡀ ࡁࡀࡍࡉ
ࡀࡀࡍ ࡁࡀࡉࡊࡀࡍ ࡌࡍ ࡀࡍࡔࡐࡀࡉ
ࡗ ࡀࡊࡀࡑࡋࡉࡀ ࡅࡀࡊࡁࡓࡀࡋࡉࡀ20
ࡖࡀࡁࡀࡃࡉࡅࡍ ࡄࡅࡎࡓࡀࡀࡍ
ࡌࡍ ࡅࡊࡋࡄࡅࡍ ࡏࡅࡕࡓࡉࡀ
ࡄࡅࡎࡓࡀࡀࡍ ࡋࡀࡁࡃࡉࡕ
ࡀࡀࡍ ࡔࡉࡋࡌࡅࡍ
ࡀࡋࡌࡀ ࡖࡀࡔࡋࡐࡅࡍ ࡌࡍ ࡅࡊࡓࡎࡉࡀࡉ
ࡗ ࡉࡍࡄࡀ ࡀࡒࡀࡌࡇ ࡖࡌࡀࡋࡀࡊ ࡀࡄࡅࡉࡕ
ࡅࡋࡉࡔࡀࡀࡍࡉ ࡄࡅࡀࡋࡉࡀ ࡓࡉࡃࡀࡐ
ࡅࡀࡉ ࡃࡉࡋࡉࡀ ࡖࡅࡐࡌࡀࡉ ࡀࡔࡋࡐࡀࡍ
ࡓࡀࡃࡀࡉࡉࡀ ࡒࡓࡅࡍ
ࡁࡏࡎࡅࡓࡀ ࡀࡅࡕࡁࡅࡍ25
ࡀࡔࡋࡐࡅࡍ ࡌࡍ ࡅࡊࡓࡎࡉࡀࡉ
ࡅࡁࡀࡒࡀࡓࡀ ࡖࡅࡐࡌࡀࡉ
ࡔࡀࡅࡉࡅࡍ ࡏࡅࡕࡓࡉࡀ ࡖࡀࡒࡀࡌࡉࡀ ࡌࡀࡋࡀࡊ
ࡗ ࡌࡀࡋࡀࡊ ࡄࡅࡉࡕ
ࡎࡉࡉࡍࡅࡍ ࡏࡅࡕࡓࡉࡀ ࡖࡋࡃࡉࡋࡉࡀ
ࡗ ࡉࡍࡄࡀ ࡄࡅࡉࡕ ࡅࡌࡉࡊࡀࡊ ‖
ࡖࡄࡅࡀࡋࡉࡀ ࡋࡃࡉࡋࡉࡀ ࡅࡊࡋࡄࡉࡍ
ࡀࡋࡀ ࡅࡊࡋࡄࡅࡍ ࡉࡍࡈࡅࡁࡉࡀࡕࡀ
ࡏࡋࡀࡉ ࡁࡓࡅࡂࡆࡀ ࡓࡁࡀ
ࡄࡏ ࡅࡊࡋࡄࡉࡍ ࡓࡂࡀࡆࡉࡀࡍ30
ࡅࡀࡎࡓࡅࡍ ࡁࡄࡃࡀ ࡃࡅࡕࡊࡀ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡌࡉࡔࡕࡀࡉࡉࡍ ࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ

Source Colophon

Mandaic source text extracted from the Unicode text layer of the critical edition PDF (Haberl & McGrath, 2020). Published open access under CC BY-NC-ND 4.0. The critical edition was based on manuscripts DC 17 (Bodleian Library, Oxford) and other witnesses.

The Mandaic script is presented in Unicode (Mandaic block U+0840–U+085F). The chapter constitutes the final chapter of the Yushamin cycle, running approximately 30 verses in the critical edition's numbering. Verse numbers from the critical edition are preserved in the source text. The column boundary markers (‖) from the critical edition's facing-page format are preserved. Page boundary markers have been removed for readability.

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