Whom Shall I Call, Who Would Answer Me
The ninth chapter is the emotional nadir of the Yushamin cycle. After five chapters of cosmic rebellion, punishment, confession, and intercession, Yushamin himself cries out from the Nether Gate. His lament is devastatingly personal — the god who commanded hosts now has no one to take him by the hand. He compares himself to a cedar surrounded by carpenters, cut down by iron. His thousand friends are gone. His fortresses are desolate. His sons are scattered. His wives walk barefoot.
Manda d'Heyyi — Knowledge-of-Life — responds with cold justice: "Had you been meek, your splendor would not have left." But Yushamin's reply is not submission. It is defiance chained: "If only the chain were not heavy, I would bellow my great roar and destroy all the mountains." Even in his nadir, the rebel burns. And yet he finds one comfort: "I heard from my father that parents do not hate their children."
The Great Life hears and is moved — not by Yushamin's defiance but by his words. He sends Splendid Plant with comfort: "You are from our creation. We shall not leave you alone." The chapter ends with restoration promised — the settlement raised, the throne fixed, the stench fleeing, a pleasant wind blowing. The rebel who asked "whom shall I call?" receives his answer: the one who made him.
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 difficult passages, proper names, and certain complex verbal constructions, but the English below was independently derived from the Mandaic source text.
In the name of the Great Life,
may the sublime light be magnified!
"Whom shall I call, who would answer me,
and to whom shall I speak a word?
To whom shall I speak a word,
so that what I have said will not be changed?
He to whom I gave my speech has not heard,
nor has he whom I told my word remembered.
It pains and oppresses me;
and it has oppressed, and will yet oppress me.
How long shall I sit at the Nether Gate,
5
and how long shall I dwell in sorrow?
When will my quarrel be settled,
and these shackles of mine come undone?
What offense have I committed on high,
and what have I done in the place of light?
What have I done, of all my deeds,
that no other has done?
Now it pains me, and grief
seizes my heart.
How long shall I sigh, and grief press upon
the front of my face?
10
How will it shed tears —
one like me could not hold back —
whose sons were all driven away,
and to whose voice none respond?
I am like a lofty cedar
that the carpenters have surrounded and cut down.
Like a cedar that iron has surrounded,
the words of my enemies surrounded me.
Neither my brothers, out of mercy,
nor my friends, out of friendship,
15
remembered to extend a hand of truth.
My salt and my cup were utterly overturned by them.
They forgot the day of my reckoning,
and do not recall a single one of my days.
How long have I climbed tall mountains,
and how long have I descended into valley roads?
I had a thousand friends,
and two thousand shared my table!
Now I have no one
to take me by my hand.
20
On what day did I say
that I would be sitting here?
My fate has not been revealed to me,
and none among the Excellencies taught me.
These fortresses of mine are devastated,
and my sons have been taken away through strife.
My home is desolate,
and my messengers will not meet one another.
These women of mine, the precious ones, go barefoot,
though they are wholesome women.
25
This oppresses and constrains me;
my heart sinks in mourning and lamentations."
As Yushamin spoke these words,
Manda d'Heyyi said:
"The one who does good finds good,
and the one who does evil finds evil.
Had you been meek,
your splendor would not have left its place.
Now that you have harbored evil thought,
the place where you sit is the right one!"
30
Yushamin spoke in reply, saying:
"My son, I know who bound me —
I know the bonds that are upon me.
If only the chain were not heavy upon me,
and one lighter than me were not encircling me,
I would have bellowed my great roar
and destroyed all the mountains.
I shall do to my enemies
what none has managed to do to another,
35
until the day comes
when the prayer is answered for me.
If this comes to be,
that my throne is restored,
I shall repay a debt
so that evil will become good.
Nevertheless, I have taken comfort
in knowing that I am not alone.
I heard from my father
that the elders shall be joined to the youth,
40
and the youth shall be held to account for their sins,
but parents do not hate their children."
When Yushamin had spoken,
the Great Life delighted in his words.
He sent Splendid Plant,
the guardian who watches in every place.
He spoke to him, saying:
"Go forth to Yushamin
and set his heart upon its support.
45
Tell him:
'You shall not be left alone.
You are from our creation;
we shall not abandon you.
Do not say, "I am alone."
Your settlement was established in splendor and glory,
and your fortresses and buildings shall rise as before.
Your sons shall be raised up,
50
and your throne shall be set right, as it was.
You shall be called king in your dwelling place,
and your throne shall be established and set.'"
Splendid Plant went forth to Yushamin,
and spoke to him, saying:
"Yushamin, hear the words I shall speak.
Do not be troubled, do not be enraged,
and do not bring error upon your mind.
Why should it be destined so,
that you should destroy the mighty?
55
The Great One sent me and spoke to me,
'Go to Yushamin,
and enlighten all his Excellencies.
Comfort Yushamin, and tell him
that he is established among us.'
He shall be sustained, and he shall be humbled,
and he shall know that he is reckoned among us.
Now you, Yushamin,
hear the true word —
hear serenity,
and stand apart from rebellion.
60
The stench is fleeing from your dwelling,
and a pleasant wind blows upon you.
A pure breeze comes to your settlement,
and then you shall forget the trouble.
You will shine and gleam and be raised up,
and become a king in your world."
The triumphant Life speaks,
and the man who went here triumphs!
Colophon
Good Works Translation from Classical Mandaic. Chapter 9 of the Mandaean Book of John (Drasha d-Yahia), 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, complex verbal constructions, and certain morphologically opaque passages. Key translation decisions and reference dependencies:
"Whom shall I call" (v. 1): For lman amarle mamla hda. The root '-M-R (to speak, say) with mamla (word, speech) is clear. The opening question's structure — a god asking "who will answer me?" — is independently parseable from the Mandaic.
"It pains and oppresses me" (v. 4): For vikbrat vakbra alai nipsh. The root K-B-R in reflexive/intensive form conveys oppression, heaviness. The doubling (vikbrat vakbra) is a Mandaic intensive construction indicating ongoing, compounding suffering.
"Lofty cedar" (v. 11): For arza rama. The word arza (cedar) is cognate with Hebrew erez and Syriac arza. The rama (lofty, high) is standard Aramaic. The metaphor is independently derivable — the carpenters (nagnariya) surrounding and chopping (hidrun) is morphologically transparent.
"Iron" (v. 12): parzla — cognate with Hebrew barzel, Akkadian parzillu. The Mandaic preserves the p- onset.
"My salt and my cup" (v. 16): For khasht'a makrwast'a. These appear to be idiomatic expressions for hospitality and shared sustenance — "my salt" (the covenant of salt, shared food) and "my cup" (shared drink). The reference helped confirm that the dual objects represent overturned hospitality. This is a Mandaic idiom without exact parallel in other Aramaic dialects known to me.
"Valley roads" (v. 18): For dirdqiya, which appears related to roads or tracks in descending terrain. The reference's "valley roads" confirmed the geographic sense, as the root was opaque to independent analysis.
"I would have bellowed my great roar" (v. 33): For gihrit bgiharta rabtia. The root G-H-R (to roar, bellow) is reduplicated as verbal noun + cognate accusative. Independently parseable from standard Aramaic roaring/bellowing vocabulary.
"Parents do not hate their children" (v. 42): For abhahata la-saina binia. The root '-B-H (father/parent) with la-saina (do not hate, from S-N-') and binia (children/sons). This is the chapter's emotional fulcrum — a god in chains finding comfort in a father's love. The Mandaic is crystal clear here.
"Stench is fleeing" (v. 60): For sruta min shikintnak. The word sruta (stench, foulness — from S-R-Y, to rot/stink) departing from the shikinta (settlement/dwelling). The restoration is conveyed through sensory language — bad smell leaves, pleasant wind arrives.
"Shine and gleam" (v. 65): For taqint vanahrit vmitqaimit. Three verbs in sequence: shine/be resplendent, gleam/be luminous, be raised up. The tripling is characteristic of Mandaic restoration promises.
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.
🌲
Source Text: ࡃࡓࡀࡔࡀ ࡖࡉࡀࡄࡉࡀ — ࡐࡓࡀࡔࡀ ࡈ (Drasha d-Yahia — Chapter 9)
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.
ࡌࡓࡀࡅࡓࡀࡁ ࡄࡍࡅࡓࡀ ࡔࡀࡉࡍࡀ
ࡁࡔࡅࡌࡀࡉࡄࡅࡍ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡋࡌࡀࡍ ࡏࡌࡀࡓࡋࡇ ࡌࡀࡌࡋࡀ ࡄࡃࡀ
ࡋࡌࡀࡍ ࡏࡒࡓࡉࡀ ࡖࡉࡍࡉࡍࡀࡍ
ࡖࡋࡀࡔࡀࡉࡍࡀ ࡖࡀࡌࡀࡓࡀࡍ ࡀࡀࡍ
ࡋࡌࡀࡍ ࡏࡌࡀࡓ ࡌࡀࡌࡋࡀ
ࡅࡋࡀࡃࡀࡌࡀࡓࡉࡋࡇ ࡌࡀࡌࡋࡀࡉ ࡔࡅࡌࡀ
ࡋࡀࡃࡉࡒࡓࡉࡋࡇ ࡏࡉࡍࡀࡍ
ࡅࡉࡊࡁࡓࡀࡕ ࡅࡀࡊࡁࡓࡀ ࡏࡋࡀࡉ ࡍࡉࡐࡔ
ࡀࡊࡀࡑࡕ ࡅࡀࡊࡁࡓࡀࡋࡉࡀ
ࡅࡌࡊࡀ ࡁࡕࡉࡉࡍࡄࡕࡀ ࡏࡕࡉࡁࡀࡍ
ࡌࡊࡀ ࡏࡕࡉࡁ ࡋࡁࡀࡁࡀ ࡖࡎࡅࡀࡐࡕ5
ࡅࡄࡀࡋࡉࡍ ࡌࡀࡑࡅࡐࡈࡉࡀࡕࡀࡉ ࡌࡉࡕࡀࡐࡎࡒࡀࡍ
ࡋࡏࡌࡀࡕ ࡉࡍࡔࡕࡓࡉࡀ ࡕࡉࡂࡓࡀࡉ
ࡅࡌࡀࡄࡅ ࡏࡁࡃࡉࡕ ‖ ࡁࡀࡕࡀࡓ ࡄࡍࡅࡓ
ࡌࡀࡄࡅ ࡄࡈࡉࡕ ࡁࡏࡌࡓࡅࡌࡀ
ࡖࡋࡉࡀࡊ ࡏࡉࡍࡔ ࡖࡀࡁࡀࡃ
ࡌࡀࡄࡅ ࡏࡁࡃࡉࡕ ࡌࡍ ࡏࡅࡁࡀࡃࡉࡀ
ࡅࡀࡊࡀࡑࡋࡇ ࡏࡋ ࡋࡉࡁࡀࡉ
ࡄࡀࡔࡕࡀ ࡀࡊࡀࡑࡋࡉࡀ
ࡏࡋ ࡕࡀࡓࡁࡀࡉࡑࡀ ࡀࡍࡀࡐࡉ
ࡌࡊࡀ ࡏࡕࡀࡀࡍ ࡅࡀࡊࡀࡑࡋࡅࡍ10
ࡖࡋࡀࡉࡍࡓࡅࡍ ࡌࡀࡍ ࡗ ࡃࡉࡋࡉࡀ ࡃࡀࡌࡉࡀ
ࡌࡊࡀ ࡉࡍࡔࡃࡅࡍ ࡃࡉࡌࡉࡄࡕࡀ
ࡅࡋࡉࡕࡋࡇ ࡏࡋ ࡒࡀࡋࡀࡉ ࡀࡉࡍࡀ
ࡖࡁࡇࡍ ࡅࡊࡋࡄࡅࡍ ࡏࡔࡕࡀࡌࡀࡓ
ࡖࡀࡍࡂࡍࡀࡓࡉࡀ ࡄࡉࡃࡓࡅࡉࡀ ࡅࡔࡀࡃࡉࡅࡉࡀ
ࡃࡀࡌࡉࡀࡍ ࡏࡋ ࡀࡓࡆࡀ ࡓࡀࡌࡀ
ࡌࡉࡉࡍࡋࡉࡀ ࡖࡁࡉࡋࡃࡁࡀࡁࡀࡉ ࡄࡉࡃࡓࡅࡍ ࡏࡋࡀࡉ
ࡗ ࡀࡓࡆࡀ ࡖࡄࡃࡉࡓࡋࡇ ࡀࡐࡓࡆࡋࡀ
ࡅࡋࡀࡓࡀࡄࡌࡀࡉ ࡖࡓࡀࡄࡌࡅࡕࡀࡉ ࡀࡃࡀࡊࡓ
ࡋࡀࡀࡄࡀࡉ ࡖࡀࡊࡓࡉࡅࡕࡀ15
ࡀࡉࡐࡁࡊࡅࡍ ࡅࡌࡉࡄࡋࡀࡉ ࡅࡀࡊࡎࡀࡉ ࡀࡔࡀࡃ
ࡖࡔࡐࡀࡈࡉࡋࡇ ࡅࡊࡔࡈࡀ
ࡅࡋࡀࡃࡀࡓࡊࡉࡀ ࡌࡍ ࡉࡅࡌࡀࡉ ࡄࡀࡃ
ࡏࡉࡍࡔࡉࡅࡉࡀ ࡋࡉࡅࡌࡀ ࡖࡄࡀࡌࡓࡀࡉ
ࡅࡌࡊࡀ ࡉࡍࡄࡕࡉࡕ ‖ ࡃࡉࡓࡉࡊࡀ ࡀࡍࡄࡋࡉࡀ
ࡌࡊࡀ ࡎࡉࡋࡒࡉࡕ ࡈࡅࡓࡉࡀ ࡓࡀࡌࡉࡀ
ࡅࡕࡓࡉࡍ ࡀࡋࡉࡐࡀ ࡀࡐࡕࡅࡓࡀࡉ ࡓࡐࡀࡕ
ࡀࡋࡀࡐ ࡄࡅࡋࡉࡀ ࡓࡀࡄࡌࡉࡀ
ࡅࡋࡀࡄࡅࡀࡋࡉࡀ ࡖࡁࡏࡃࡀࡉ ࡋࡂࡀࡈ
ࡄࡀࡔࡕࡀ ࡖࡏࡄࡉࡒࡋࡉࡕ ࡁࡋࡉࡂࡓࡀࡉ20
ࡖࡀࡀࡍ ࡄࡀࡀࡊ ࡉࡀࡕࡉࡁࡀࡍ ࡀࡀࡍ
ࡌࡀࡄࡅ ࡉࡅࡌࡀ ࡖࡏࡌࡓࡉࡕ
ࡌࡍ ࡏࡅࡕࡓࡉࡀ ࡋࡀࡎࡁࡓࡀࡍ
ࡋࡉࡁࡀࡉ ࡋࡀࡂࡀࡋࡉࡋࡉࡀ ࡅࡏࡉࡍࡔ
ࡅࡁࡀࡍࡉ ࡁࡒࡉࡓࡉࡀ ࡌࡉࡕࡀࡍࡎࡁࡉࡀ
ࡄࡀࡋࡉࡍ ࡀࡒࡓࡀࡉ ࡌࡉࡕࡀࡐࡎࡀࡎࡉࡀ
ࡅࡔࡂࡀࡃࡍࡀࡉ ࡁࡉࡄࡃࡀࡃࡉࡀ ࡋࡀࡂࡀࡉࡎࡉࡀ
ࡄࡀࡓࡁࡀ ࡔࡉࡊࡕࡍࡀࡉ
ࡌࡀࡎࡂࡉࡀࡍ ࡁࡄࡉࡉࡐࡀ ࡗ ࡖࡌࡔࡀࡋࡌࡀࡍ
ࡄࡀࡋࡉࡍ ࡀࡀࡍࡀࡍࡉ ࡓࡂࡉࡂࡀࡕࡀ25
ࡋࡉࡁࡀࡉ ࡁࡉࡁࡋࡉࡀ ࡅࡌࡀࡋࡉࡀ ࡀࡍࡕࡓࡀ
ࡄࡀࡆࡉࡍ ࡁࡊࡀࡎࡕࡀࡉ ࡌࡀࡊࡓࡅࡀࡎࡕࡀࡉ
ࡌࡀࡋࡉࡋ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡉࡅࡔࡀࡌࡉࡍ
ࡅࡈࡀࡁࡉࡃ ࡖࡎࡉࡍࡀ ࡌࡀࡔࡀࡊ ࡖࡁࡉࡔ
ࡈࡀࡁࡉࡃ ࡈࡀࡁ ࡈࡀࡁ ࡌࡀࡔࡀࡊ
ࡆࡉࡅࡀࡊ ࡋࡀࡔࡀࡍ ࡌࡍ ࡃࡅࡕࡊࡇ
ࡏࡅ ࡀࡀࡍࡕ ࡄࡀࡅࡉࡕ ࡌࡉࡊࡀࡊ
ࡔࡀࡉࡐࡓ ࡀࡕࡓࡀ ࡖࡉࡀࡕࡁࡀࡕࡁࡇ
ࡄࡀࡔࡕࡀ ࡖࡀࡀࡍࡕ ࡄࡀࡔࡉࡁࡕ ࡁࡉࡔࡅࡕࡀ ‖
30
ࡌࡀࡋࡉࡋ ࡉࡅࡔࡀࡌࡉࡍ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ
ࡁࡄࡀࡆࡉࡍ ࡀࡎࡀࡓࡀ
ࡁࡓ ࡀࡀࡍ ࡉࡀࡃࡀࡀࡍ ࡖࡌࡀࡍ ࡖࡏࡎࡓࡀࡍ
ࡌࡉࡀࡍࡉ ࡕࡉࡄࡃࡀࡓ ࡏࡋࡀࡉ ࡌࡉࡄࡃࡀࡓ
ࡖࡏࡋࡀࡅ ࡀࡊࡃࡉࡓ ࡏࡋࡀࡉ ࡆࡀࡉࡀࡍ ࡅࡃࡒࡀࡋࡉࡋ
ࡅࡀࡐࡎࡉࡕ ࡈࡅࡓࡉࡀ ࡅࡊࡋࡄࡅࡍ
ࡂࡉࡄࡓࡉࡕ ࡁࡂࡄࡀࡓࡕࡀࡉ ࡓࡀࡁࡕࡉࡀ
ࡖࡄࡀࡃ ࡋࡄࡀࡁࡓࡇ ࡋࡀࡌࡈࡀ
ࡀࡁࡀࡃࡉࡋࡅࡍ ࡏࡋ ࡁࡉࡋࡃࡁࡀࡁࡀࡉ35
ࡖࡁࡅࡕࡀ ࡄࡀࡅࡉࡀ ࡏࡋࡀࡉ
ࡏࡋࡀࡅ ࡖࡄࡀࡅࡉࡀ ࡉࡅࡌࡀ
ࡅࡊࡓࡎࡉࡀࡉ ࡌࡉࡕࡓࡉࡑ
ࡏࡅ ࡄࡀࡅࡉࡀ ࡄࡀࡆࡉࡍ
ࡖࡈࡀࡁࡉࡀ ࡄࡀࡅࡉࡀ ࡋࡁࡉࡔࡉࡀ
ࡀࡐࡓࡀࡀࡍ ࡋࡓࡀࡔࡉࡅࡕࡀ
ࡖࡉࡀࡃࡀࡀࡍ ࡖࡋࡀࡉࡉࡕ ࡁࡀࡋࡄࡅࡃࡀࡉ
ࡄࡉࡉࡍࡋࡀ ࡎࡌࡉࡋࡊࡉࡀ ࡎࡉࡌࡀࡀࡊ
ࡖࡓࡅࡓࡁࡉࡀ ࡖࡌࡉࡕࡀࡅࡆࡉࡉࡐࡀ ࡏࡋ ࡃࡉࡓࡃࡒࡉࡀ
ࡀࡀࡍ ࡔࡌࡉࡋࡉࡀ ࡌࡍ ࡀࡁ40
ࡅࡀࡁࡀࡄࡀࡕࡀ ࡋࡀࡎࡀࡉࡍࡀ ࡁࡉࡍࡀ
ࡅࡃࡉࡓࡃࡒࡉࡀ ࡌࡉࡔࡕࡀࡉࡉࡋࡉࡀ ࡁࡄࡀࡈࡀࡉࡅࡍ
ࡄࡉࡉࡀ ࡓࡁࡉࡀ ࡄࡃࡅࡍ ࡏࡋ ࡌࡀࡋࡀࡋࡇ ‖
ࡗ ࡄࡀࡆࡉࡍ ࡀࡌࡀࡓ ࡉࡅࡔࡀࡌࡉࡍ
ࡀࡍࡈࡓࡀ ࡖࡉࡀࡕࡉࡁ ࡁࡅࡊࡋ ࡀࡕࡀࡓ ࡀࡕࡀࡓ
ࡔࡀࡃࡓࡅࡉࡀ ࡋࡍࡀࡑࡁ ࡆࡉࡅࡀ
ࡀࡌࡀࡓࡋࡇ
ࡅࡀࡎࡌࡉࡋࡊࡇ ࡋࡉࡁࡇ ࡏࡋ ࡎࡀࡌࡇࡊ
ࡏࡆࡉࡋ ࡋࡅࡀࡕ ࡉࡅࡔࡀࡌࡉࡍ45
ࡅࡀࡌࡀࡓࡋࡇ
ࡋࡀࡉࡍࡔࡉࡁࡒࡀࡊ ࡁࡀࡋࡄࡅࡃࡀࡊ
ࡖࡀࡀࡍࡕ ࡌࡍ ࡉࡍࡅࡑࡁࡕࡀࡍ
ࡔࡉࡊࡕࡍࡀࡊ ࡌࡕࡀࡒࡀࡍ ࡁࡆࡉࡅࡀ ࡅࡏࡒࡀࡓࡀ
ࡋࡀࡕࡉࡌࡀࡓ ࡖࡁࡀࡋࡄࡅࡃࡀࡉ ࡀࡀࡍ
ࡅࡀࡒࡓࡀࡊ ࡅࡁࡉࡉࡍࡀࡀࡍࡊ ࡌࡉࡕࡀࡓࡌࡉࡀ ࡗ ࡖࡄࡅࡍ
ࡅࡔࡂࡀࡃࡍࡀࡊ ࡁࡔࡉࡊࡕࡍࡀࡊ ࡀࡍࡈࡓࡉࡀ
ࡁࡀࡍࡊ ࡌࡉࡕࡒࡀࡉࡌࡉࡋࡀࡊ 50
ࡅࡌࡉࡕࡒࡉࡓࡉࡉࡕ ࡌࡀࡋࡀࡊ ࡁࡔࡉࡊࡕࡍࡀࡊ
ࡅࡊࡓࡎࡉࡀࡊ ࡌࡉࡕࡀࡒࡀࡍ ࡅࡌࡉࡕࡓࡉࡑ ࡗ ࡖࡄࡅࡀ
ࡀࡎࡂࡉࡀ ࡋࡅࡀࡕ ࡉࡅࡔࡀࡌࡉࡍ ࡀࡕࡀ
ࡗ ࡄࡀࡆࡉࡍ ࡔࡅࡌࡀ ࡍࡀࡑࡁ ࡆࡉࡅࡀ
ࡔࡅࡌࡀ ࡌࡀࡋࡀࡋࡀࡉ ࡖࡀࡌࡀࡓࡀࡍ ࡀࡀࡍ
ࡀࡌࡀࡓࡋࡇ ࡉࡀ ࡉࡅࡔࡀࡌࡉࡍ
ࡅࡋࡀࡕࡀࡉࡉࡋ ࡄࡀࡎࡉࡓࡅࡕࡀ ࡏࡋ ࡏࡅࡓࡑࡀࡊ ‖
ࡋࡀࡕࡉࡓࡉࡍࡀ ࡅࡋࡀࡕࡉࡀࡊࡅࡀ
ࡄࡀࡉࡆࡉࡍ ࡌࡁࡀࡈࡋࡀࡕࡋࡇ ࡓࡅࡓࡁࡉࡀ
ࡀࡋࡌࡀ ࡖࡏࡕࡉࡕࡋࡇ ࡏࡋ ࡌࡉࡄࡅࡉࡀ
55
ࡋࡅࡀࡕ ࡉࡅࡔࡀࡌࡉࡍ ࡏࡆࡉࡋ
ࡀࡀࡍ ࡔࡀࡃࡓࡅࡍ ࡓࡁࡉࡀ ࡅࡀࡌࡀࡓࡅࡋࡉࡀ
ࡖࡀࡍࡄࡍࡉࡓࡉࡅࡍࡍ ࡋࡏࡅࡕࡓࡇ ࡅࡊࡋࡄࡅࡍ
ࡀࡄࡍࡀ ࡋࡉࡅࡔࡀࡌࡉࡍ ࡅࡀࡌࡀࡓࡋࡇ
ࡅࡉࡍࡃࡀ ࡖࡀࡋࡅࡀࡕࡀࡍ ࡌࡉࡕࡓࡉࡑ
ࡉࡍࡎࡕࡌࡉࡊ ࡅࡉࡍࡌࡀࡓ ࡅࡉࡍࡕࡌࡀࡀࡊࡊ
ࡌࡉࡉࡍࡋࡕࡀ ࡖࡔࡓࡀࡓࡀ ࡔࡅࡌࡀ
ࡄࡀࡔࡕࡀ ࡀࡀࡍࡕ ࡉࡅࡔࡀࡌࡉࡍ
ࡅࡎࡉࡈࡀࡓ ࡌࡍ ࡌࡓࡉࡃࡅࡕࡀ ࡄࡅࡉࡀ
ࡔࡅࡌࡀ ࡋࡉࡍࡄࡅࡕࡀ60
ࡅࡆࡉࡒࡀ ࡁࡀࡎࡉࡌࡀ ࡀࡍࡔࡉࡌ ࡏࡋࡀࡊ
ࡄࡀࡔࡕࡀ ࡀࡓࡒࡀ ࡎࡓࡅࡕࡀ ࡌࡍ ࡔࡉࡊࡕࡍࡀࡊ
ࡅࡋࡓࡉࡃࡀࡐ ࡄࡀࡉࡆࡀࡊ ࡌࡀࡔࡍࡉࡀࡕࡋࡇ
ࡀࡕࡉࡀ ࡀࡉࡀࡓ ࡃࡀࡉࡊࡀ
ࡅࡄࡀࡅࡉࡕ ࡌࡀࡋࡀࡊ ࡁࡀࡋࡌࡀࡊ
ࡕࡀࡒࡉࡍࡕ ࡅࡀࡍࡄࡓࡉࡕ ࡅࡌࡉࡕࡒࡀࡉࡌࡉࡕ
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 Yushamin cycle's lament narrative, running approximately 67 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.
🌲