Whom Shall I Call
Chapter 9 is the lament at the heart of the Yushamin cycle — the most intimate of the eight chapters (3–10) devoted to this fallen divine figure. Where earlier chapters tell how Yushamin was cast down from the light world for his hubris, Chapter 9 is what it feels like to be imprisoned. The chain is heavy. The house is empty. The thousand companions are gone. Yushamin cries out from the Nether Gate — the boundary of the lower world where he is shackled — and no one answers.
The chapter moves in three voices. First, Yushamin's own: a formal lament that rises through cedar imagery and the catalog of losses to a raw admission that he is alone in the dark. Second, Manda d-Heyyi's rebuke — short, hard, almost pitiless: you chose evil, so here you sit. Third, Yushamin's reply: defiant but not broken, threatening what he would do if his chains were lighter, then finding a last breath of comfort in his father's word that parents do not hate their children.
Then the Great Life, hearing Yushamin's words, is moved. It sends Splendid Plant — a divine emissary identified elsewhere as a guardian present in every place — with a message of restoration. The chapter closes not with punishment but with promise: your throne will be restored, your sons raised up, a good wind already blowing toward your house.
The structure mirrors the Psalms of lament: outcry → divine silence → divine response → provisional consolation. The Mandaean theological matrix is distinct — Yushamin is not innocent, and Manda d-Heyyi's rebuke stands uncorrected — but the emotional arc is universal.
Good Works Translation from Classical Mandaic. Translated from the critical edition text 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 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.
Whom shall I call, who will answer me?
To whom shall I give a word?
To whom shall I give a word
whose meaning will not slip away?
No one I answered has heard me.
No one I spoke to has heard me.
It presses on me; it will press on me.
It has afflicted me and will afflict me greatly.
5
How long shall I live at the Nether Gate?
How long shall I dwell in sorrow?
When will my quarrel come to rest,
and these chains of mine be loosed?
What wrong have I done in the heights?
What have I done in the place of light?
What have I done among my deeds
that no other has done?
Now it pains me and wrings my heart.
10
How long must I sigh,
and grieve what stands before my face?
How should it shed tears —
one such as I, who could not hold back,
whose sons were all driven away,
to whose voice no one responds?
I am like a great cedar
that craftsmen have ringed and felled —
like a cedar that iron has ringed,
so the words of my enemies ringed me.
15
Neither my brothers out of compassion,
nor my friends out of fellowship,
remembered to reach out their hand.
My salt and cup were overturned against me.
They forgot the day of my reckoning.
They did not recall a single day I had.
How long have I climbed tall mountains?
How long have I plumbed the valley roads?
I had a thousand companions,
and two thousand shared my table.
20
Now there is no one to take me by the hand.
What day did I ever say
I would be sitting here like this?
My mind was not revealed to me.
None of the excellencies taught me.
My fortresses are laid waste.
My sons were seized in strife.
My house is deserted.
My messengers will not meet one another.
25
My cherished women walk barefoot,
though they are wholesome and good.
This presses on me and oppresses me.
My heart sinks in mourning and lament.
As Yushamin said this, Manda d-Heyyi spoke:
Who does good, finds good.
Who does evil, finds evil.
Had you been humble,
your splendor would not have left its place.
30
Because you harbored evil thought,
the place where you now sit is what you deserve.
When Manda d-Heyyi said this, Yushamin spoke:
My son, I know
who bound me in these bonds upon me.
If only the chain were not heavy upon me,
if only something lighter encircled me —
I would have sent up my great cry
and shattered every mountain.
35
I would have done to my enemies
what none has managed to do to another,
until the day comes
when prayer is fulfilled for me.
If it comes to pass
that my throne is restored,
I will repay what is owed,
and evil will become good.
But I have taken comfort in this —
that I know I am not alone.
I heard from my father
that the elders will be joined to the youth,
40
and the youth will answer for their sins,
but parents do not despise their children.
When Yushamin said this,
the Great Life was gladdened by his words.
He sent Splendid Plant,
the guardian who dwells in every place.
He said to him:
Go forth to Yushamin.
45
Set his heart upon its rest
and say to him:
You are of our making.
We will not leave you to stand alone.
Do not say, "I am forsaken."
Your settlement was established in honor and glory.
Your fortresses and buildings will rise again as they were.
Your sons will be raised up.
50
Your messengers will keep watch over your settlement.
Your throne will be restored and fixed as it was,
and you will be called king in your own house.
When Splendid Plant heard this,
he went forth to Yushamin.
He said to him:
Yushamin — hear the words I will say to you.
Do not be troubled.
Do not be enraged.
Do not let confusion enter your mind.
55
Why should it be fated
that you destroy the mighty?
The Great sent me and said to me:
Go to Yushamin.
Calm Yushamin.
Tell him to illumine all his excellencies.
He will be upheld, yet humbled.
He will know he is established among us.
Now, Yushamin —
hear the word of truth.
60
Hear serenity.
Stand apart from rebellion.
Now the foulness is fleeing from your house,
and a good wind blows upon you.
A pure breeze is coming —
and you will forget the trouble.
You will shine and gleam.
You will rise and become a king in your world.
Life speaks in triumph,
and the one who went here triumphs!
Colophon
Good Works Translation from Classical Mandaic. Chapter 9 of the Mandaean Book of John (Drasha d-Yahia), the concluding 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 passages. Key translation decisions and reference dependencies:
"Nether Gate" ('urṣa): The standard Mandaean term for the lower world boundary where divine beings in disgrace are shackled. The root is related to Aramaic 'arqa (earth, ground). H&M's rendering "Nether Gate" is the established scholarly translation and was adopted here as a technical term already embedded in Mandaean scholarship. Yushamin's condition — living "at the Nether Gate" — is his imprisonment at the boundary between the light world and the material world.
"Chains" / "bonds" (qiṣra, asura): Two distinct terms appear in the chapter. Qiṣra (from Q-Ṣ-R, to bind, shorten; cognate with Hebrew qatsar) refers to the physical shackles. Asura (the binding, the arrest) describes the condition of being bound. Rendered as "chains" and "bonds" respectively to preserve the distinction.
"Cedar" ('arza): Cognate with Hebrew 'erez (cedar), directly identifiable. The cedar is a symbol of stature and dignity throughout Semitic literature; its destruction by craftsmen using iron tools makes Yushamin's humiliation concrete and historical. The image echoes Ezekiel's cedar allegory (Ezek. 31).
"Craftsmen" (gabra d-ma'asqa): Literally "men of the axe" or "men of the cutting." Gabra = man (cognate with Aramaic/Hebrew gabar). Ma'asqa from the root `-S-Q, associated with cutting/pressing. Rendered "craftsmen" to preserve the human agency of the cedar-felling. H&M has "carpenters."
"Excellencies" (škinata): A Mandaean theological term for the divine emanations or attributes that constitute a divine being's glory and capacity. When Yushamin's excellencies are diminished or exiled, he is diminished. Splendid Plant is sent to tell Yushamin to "illumine all his excellencies" — to rekindle them, to live into them again. H&M also uses "excellencies"; the term is sufficiently established to carry over.
"Manda d-Heyyi" (manda d-hiia): "Knowledge of Life" — the divine messenger figure who acts throughout the Book of John as teacher, guide, and (here) rebuker. The epithet d-Heyyi uses the Mandaic genitive particle d- (cognate with Aramaic d-) + hiia (Life, the supreme divine principle). H&M's romanization "Manda d'Heyyi" is adopted as the established scholarly convention.
"Splendid Plant" (naṣba ziwa): Naṣba = plant, shoot, seedling (from N-Ṣ-B, to plant; cognate with Hebrew natsab, to stand/plant). Ziwa = splendor, radiance (a key Mandaean term throughout the Book of John). The compound suggests a divine being characterized by brilliant vitality — a living light. H&M's "Splendid Plant" is adopted.
"My salt and cup were overturned against me" (v. 17): Maluhy (salt) and kasa (cup) are the concrete symbols of covenant hospitality in Semitic culture. Salt and shared bread seal bonds of loyalty. To have one's salt and cup overturned is to have those covenants violated by the very people who shared them. The phrase is independently parseable through Semitic cognates.
"A thousand companions / two thousand shared my table" (vv. 20): 'alpa ṣahbe = a thousand companions ('alpa = thousand, cognate with Hebrew 'elef; ṣahbe = companions, cognate with Aramaic ṣahba). Tartay alpa = two thousand (tarty = two, cognate with Aramaic tarty, plus alpa). Patora = table (the shared meal). The arithmetic of Yushamin's former fellowship — and its total collapse — is rendered exactly.
"Parents do not despise their children" (v. 40): The Mandaic uses 'ahbia (parents, or literally "those who love," from '-H-B, to love; cognate with Hebrew 'ahav). Yushamin draws consolation from the principle that the divine parent (the Father, the Great Life) retains love for even wayward children. This is the theological pivot before the Great Life acts.
This is an independent Good Works Translation from Classical Mandaic. Haberl and McGrath (2020) provide a prior complete scholarly English translation; this rendering is independently derived from the Mandaic source text.
Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.
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Source Text: ࡐࡓࡀࡔࡀ ࡖࡏࡀࡍࡎࡀ — ࡐࡓࡀࡔࡀ ᱛ (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.
ࡅࡕࡉࡉࡍࡄࡕࡀ ࡓࡌࡉࡋࡇ ࡏࡋ ࡏࡅࡓࡑࡇ
ࡌࡔࡀࡂࡔࡉࡀ ࡀࡋࡌࡇ ࡁࡔࡉࡁࡉࡀ ࡔࡁࡉࡉࡀ
ࡏࡉࡀࡄࡍࡇ ࡅࡏࡉࡊࡇࡍ ࡋࡏࡅࡓࡑࡇ ࡏࡋ ࡃࡅࡕࡊࡇ
ࡏࡅ ࡁࡀࡉࡉࡕ ࡁࡄࡀࡔࡀࡁࡕࡀ ࡃࡉࡋࡀࡊ
ࡅࡔࡅࡌࡀࡊ ࡃࡉࡋࡀࡊ ࡏࡉࡀࡃࡀࡊࡓ ࡏࡋࡇ
ࡕࡓࡅࡋࡑࡇ ࡉࡀࡃࡀࡕࡀ ࡁࡌࡀࡁࡑࡅࡕࡀࡊ30
ࡖࡌࡍ ࡔࡅࡌࡀࡊ ࡃࡉࡋࡀࡊ ࡋࡀࡏࡔࡕࡁࡉࡒ
ࡉࡍࡄࡅࡉࡀ ࡅࡉࡍࡃࡀ ࡉࡅࡔࡀࡌࡉࡍ
ࡄࡍࡀ ࡅࡏࡕࡉࡀࡁࡅࡕࡀ ࡄࡅࡀࡕ ࡏࡋ ࡏࡅࡓࡑࡇ
ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡖࡓࡂࡉࡆ
ࡄࡃࡀࡁࡇ ࡁࡍࡀࡑࡁ ࡆࡉࡅࡀ ࡌࡍ ࡓࡉࡔ ࡁࡓࡉࡔ
ࡗ ࡄࡀࡆࡉࡍ ࡔࡅࡌࡀ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ
ࡅࡋࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡒࡀࡌ ࡌࡍ ࡅࡊࡓࡎࡉࡉࡇ
ࡋࡀࡌࡔࡀࡋࡀࡈࡋࡀࡊ ࡖࡌࡉࡕࡀࡁ ࡏࡋࡇ
ࡂࡀࡁࡓࡀ ࡖࡌࡀࡀࡐࡒ ࡌࡍ ࡀࡓࡒࡇ ࡅࡔࡉࡊࡕࡍࡇ35
ࡋࡌࡀࡃࡍࡀ ࡖࡄࡉࡉࡀ ࡖࡉࡍࡌࡀࡓࡋࡇ
ࡗ ࡄࡀࡆࡉࡍ ࡔࡅࡌࡀ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ ‖
ࡋࡀࡔࡉࡄࡉࡕ ࡋࡅࡀࡕ ࡉࡅࡔࡀࡌࡉࡍ
ࡀࡀࡍࡕ ࡌࡍ ࡉࡅࡌࡀࡊ ࡒࡀࡃࡌࡀࡉࡀ
ࡀࡌࡉࡈࡍࡅࡋ ࡖࡀࡀࡍࡀࡍ ࡌࡍ ࡒࡉࡇࡍ ࡁࡉࡕ ࡅࡋࡀࡏࡄࡀࡁࡋࡀࡊ
ࡌࡍ ࡉࡅࡌࡀࡊ ࡒࡀࡃࡌࡀࡉࡀ ࡎࡀࡉࡍࡀࡕࡋࡇ
ࡋࡏࡅࡓࡑࡀࡊ ࡋࡃࡀࡓࡃࡀࡓࡉࡀ ࡋࡀࡌࡉࡔࡕࡓࡉࡀ
ࡋࡂࡉࡈࡀࡕࡋࡇ ࡋࡒࡉࡀࡍ ࡓࡁࡀ
ࡅࡀࡀࡊࡃࡍࡉࡕ ࡋࡒࡉࡀࡍ ࡋࡂࡉࡈࡀࡕࡋࡇ ࡌࡍ ࡃࡀࡓࡉࡀ
ࡀࡐࡉࡎࡉࡕ ࡅࡌࡀࡄࡓࡉࡁࡉࡕ ࡃࡀࡅࡓࡇ40
ࡗ ࡖࡁࡉࡅࡔࡀࡌࡉࡍ ࡏࡕࡁࡉࡃࡁࡇ
ࡌࡀࡍ ࡏࡕࡁࡉࡃࡁࡇ ࡌࡍ ࡒࡀࡃࡌࡀࡉࡉࡀ
ࡅࡌࡍ ࡀࡊࡆࡍࡀࡋࡀ ࡖࡓࡁࡉࡀ ࡏࡄࡀࡁࡋࡇ
ࡂࡀࡁࡓࡀ ࡖࡌࡀࡀࡐࡒ ࡌࡍ ࡀࡓࡒࡇ
ࡋࡀࡃࡀࡅࡓࡇ ࡌࡉࡀࡍࡉࡄࡅࡍ ࡄࡃࡀ
ࡌࡍ ࡁࡇࡍ ࡒࡀࡃࡌࡀࡉࡉࡀ
ࡅࡀࡀࡍࡇࡍ ࡁࡈࡉࡁࡍࡀ ࡒࡀࡎࡀࡂࡉࡀࡍ
ࡀࡌࡀࡓࡋࡇ ࡋࡍࡀࡑࡁ ࡆࡉࡅࡀ
ࡅࡄࡀࡉࡆࡀࡊ ࡌࡀࡋࡀࡊ ࡖࡄࡍࡅࡓࡀ45
ࡖࡁࡕࡅࡒࡀࡍ ࡋࡂࡉࡈࡀࡕࡋࡇ
ࡖࡏࡂࡀࡋࡉࡋࡀࡊ ࡓࡀࡆࡉࡀ
ࡅࡄࡅࡅࡊࡌࡕࡀ ࡖࡋࡐࡉࡂࡀࡋࡀࡊ ࡏࡋ ࡏࡅࡓࡑࡀࡊ
ࡋࡉࡓࡐࡉࡔࡅࡕࡀࡊ ࡖࡌࡍ ࡀࡁࡀࡄࡀࡕࡀࡊ
ࡅࡉࡀࡒࡉࡓࡀ ࡒࡉࡀࡍ ࡖࡌࡉࡇࡍ ‖ ࡄࡅࡉࡕ
ࡉࡀࡒࡉࡓࡉࡕ ࡅࡉࡀࡒࡉࡓࡀ ࡉࡀࡓࡃࡀࡍࡊ
ࡋࡀࡊࡀࡍ ࡖࡌࡉࡇࡍ ࡄࡅࡉࡕ
ࡀࡍࡔࡐࡀ ࡏࡕࡋࡀࡊ ࡉࡍࡄࡅࡕࡀ
ࡋࡀࡁࡅࡊ ࡅࡀࡄࡍࡇ ࡏࡋ ࡋࡉࡁࡇ ࡋࡎࡀࡌࡇࡊ
ࡀࡌࡈࡉࡋࡇ ࡅࡐࡂࡃࡀࡌࡉࡀ ࡉࡍࡄࡉࡀ50
ࡁࡈࡀࡁࡅࡕࡀ ࡏࡕࡉࡌࡋࡅࡍ ࡏࡋࡀࡊ
ࡅࡀࡌࡀࡓࡋࡇ ࡖࡄࡉࡉࡀ ࡓࡁࡉࡀ
ࡅࡆࡀࡉࡊࡀ ࡂࡀࡁࡓࡀ ࡖࡀࡎࡂࡉࡀ ࡋࡀࡊ
ࡅࡌࡔࡀࡁࡉࡍ ࡄࡉࡉࡀ ࡅࡄࡉࡉࡀ ࡆࡀࡉࡊࡍ
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 ‖ 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 ‖ 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 ‖ ࡖࡄࡅࡍ
ࡅࡔࡂࡀࡃࡍࡀࡊ ࡁࡔࡉࡊࡕࡍࡀࡊ ࡀࡍࡈࡓࡉࡀ
ࡁࡀࡍࡊ ࡌࡉࡕࡒࡀࡉࡌࡉࡋࡀࡊ
ࡅࡌࡉࡕࡒࡉࡓࡉࡉࡕ ࡌࡀࡋࡀࡊ ࡁࡔࡉࡊࡕࡍࡀࡊ
ࡅࡊࡓࡎࡉࡀࡊ ࡌࡉࡕࡀࡒࡀࡍ ࡅࡌࡉࡕࡓࡉࡑ ‖ 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
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
‖ 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
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). Chapter 9 is the final chapter of the Yushamin cycle (Chapters 3–10), and the longest. The chapter spans three facing-page spreads in the critical edition (book pages 24–29). A damaged line in the manuscript (U+FE70 sequence visible in PDF page 34) appears to mark a section of text lost to scribal corruption; it is preserved here as found in the critical edition text layer. Column boundary markers (‖) and chapter-break dividers from the critical edition's facing-page format are preserved. Page boundary markers have been removed for readability.
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