{"slug":"LIT1819Maccab","id":"ethiopic:betmas:LIT1819Maccab","title":"The First Ethiopian Book of Maccabees","author":"Anonymous","genre":"other","date":"","tradition":"ethiopic","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:52:58Z","cost_usd":0.053067},"source":{"registry_id":"ethiopic:betmas:LIT1819Maccab","work_id":"LIT1819Maccab","edition":"betmas","language":"","license":"CC BY-SA 4.0 (per file); site footer states NC-SA - treat as NC","url":"https://betamasaheft.eu/LIT1819Maccab"},"stats":{"passages":88,"english_words":25648,"coptic_letters":0,"commentary_units":524,"commentary_kinds":8,"derived_notes":0,"ambiguities":186,"work_notes":5,"external_links":5,"timeline":5},"summary":{"work":"LIT1819Maccab","abstract":"The First Ethiopian Book of Maccabees is a Geʿez adaptation of 1 Maccabees, reworked with local Ethiopian Christian concerns. It survives in a single Aksumite-period manuscript (edition betmas) and is not part of the standard Ethiopian Orthodox canon. The work likely dates to the 4th–7th centuries based on paleographic evidence, but its exact origin remains uncertain. It reflects a homiletic style, polemic against idolatry, and possible translation from an Arabic or Coptic Vorlage. The name Ṣirūṣāydān, unattested elsewhere, may be a neologism or corruption of a Hellenistic ruler.","historical_context":"The work was produced in the Aksumite kingdom (4th–7th c.), a Christian state in the Horn of Africa. The sole manuscript (betmas) derives from this period, but no internal or external references confirm a precise date. The Geʿez adaptation reinterprets Jewish Maccabean history as a moral allegory against pagan worship, reflecting Ethiopian Christian concerns. Transmission likely occurred through monastic networks, and the work appears in broader manuscript collections but not the standard 81-book canon. The text shows repetitions and awkward syntax, suggesting a loose translation from an Arabic or Coptic Vorlage, possibly via Syriac intermediaries. The name Ṣirūṣāydān remains unidentified, possibly a symbolic construct or corruption of a Seleucid ruler.","significance":"The First Ethiopian Book of Maccabees is a rare witness to Aksumite biblical adaptation, showing how Jewish history was reworked for Ethiopian Christian audiences. It provides insight into the transmission of Maccabean literature in non-Greek traditions and the development of the Ethiopic Maccabean corpus, often read during Lent. Its limited canonical use highlights the fluidity of biblical canons in Ethiopian Orthodoxy.","timeline":[{"date":"4th–7th c.","event":"Probable composition of the Geʿez adaptation in the Aksumite kingdom."},{"date":"4th–7th c.","event":"Single known manuscript (betmas) copied, likely in an Aksumite scriptorium."},{"date":"Undated","event":"Work transmitted through Ethiopian monastic networks."},{"date":"Undated","event":"Inclusion in broader manuscript collections but not the standard 81-book canon."},{"date":"Modern","event":"Edition betmas published without critical apparatus, based on the sole manuscript."}],"relations":[{"work":"1 Maccabees (Greek Septuagint)","relation":"Adapted source, reworked with Ethiopian Christian concerns","key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"},{"work":"Ethiopic Maccabean corpus","relation":"Part of broader corpus transmitted through Aksumite period","key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"},{"work":"Ethiopian Orthodox canon (81-book Bible)","relation":"Not part of standard canon, but appears in some collections","key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"},{"work":"Arabic or Coptic Vorlage (hypothetical)","relation":"Possible intermediary translation source","key":"","label":null,"url":null}],"external_links":[{"key":"betmas:LIT1819Maccab","label":"Edition betmas of the First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab","reason":"Primary source for the work's text"},{"key":"ed:LIT1819Maccab","label":"Editorial notes on the edition","url":"https://betamasaheft.eu/LIT1819Maccab","reason":"Provides context on manuscript and transmission"},{"key":"wikipedia:1 Maccabees","label":"Wikipedia article on 1 Maccabees","url":"https://en.wikipedia.org/wiki/1_Maccabees","reason":"Background on the source text"},{"key":"wikipedia:Ethiopian Orthodox Tewahedo Church","label":"Wikipedia article on Ethiopian Orthodox Church","url":"https://en.wikipedia.org/wiki/Ethiopian_Orthodox_Tewahedo_Church","reason":"Context for canonical status and liturgical use"},{"key":"wikipedia:Aksumite Empire","label":"Wikipedia article on Aksumite Empire","url":"https://en.wikipedia.org/wiki/Kingdom_of_Aksum","reason":"Historical setting for the work's composition"}],"cautions":["Date is uncertain; based solely on paleographic and codicological inference from a single manuscript.","Authorship is anonymous; no historical references to the work's origin exist.","The name Ṣirūṣāydān is unattested and may be a neologism or corruption.","The text may be a loose translation from an Arabic or Coptic Vorlage, but no direct source is known.","The edition betmas lacks a critical apparatus and does not reconstruct the archetype."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00049,"generated":"2026-11-15T02:27:49Z"},"checks":{"work":"LIT1819Maccab","status":"pass","blocking":[],"warnings":[],"stats":{"passages":88,"translated":88,"commentary_passages":88,"commentary_units":524,"english_words":25648,"source_letters":61330,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a Geʿez adaptation of 1 Maccabees, not a direct translation of the Greek Septuagint text. It reworks the narrative with local Ethiopian Christian concerns.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The sole known Geʿez manuscript tradition is represented by the edition betmas, which derives from a single Aksumite-period exemplar. No other witnesses are known.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"},{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The work is conventionally dated to the Aksumite period (4th–7th c.), but this rests on paleographic and codicological inference from the single manuscript, not on internal or external historical references.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Geʿez Maccabees is not part of the standard Ethiopian Orthodox canon (the 81-book Bible) but appears in some broader manuscript collections, indicating limited liturgical or canonical use.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition (betmas) does not provide a critical apparatus or collation of variant readings; it presents a single manuscript's text without reconstruction of the archetype.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in Geʿez; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 88 narrative."},{"kind":"source","severity":"info","text":"Source edition: betmas — CC BY-SA 4.0 (per file); site footer states NC-SA - treat as NC"}],"derived_structure":{"narrative":88},"term_index":[],"citations":{"betmas:LIT1819Maccab":{"label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"},"dossier:ethiopic-anonymous-maqabyan":{"label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"},"dossier:ethiopic-anonymous-aksumite-collection":{"label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"},"dossier:greek-catena-petri-i":{"label":"gap dossier: Catena on the First Epistle of Peter (the so-called 'Catena of Andrew')","url":"https://naxiai.com/christian/gaps/greek-catena-petri-i"},"dossier:greek-catena-corinthios-i":{"label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"},"hollis:alma990015312960203941":{"label":"The Munro-Hay collection of aksumite coins","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990015312960203941"},"ed:LIT1819Maccab":{"label":"source edition: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}},"segments":[{"i":1,"ref":"p1","source":"Text of the EOTC printed Bible\n\nChapter 1\n\nወሀሎ፡ ብእሲ፡ ዘስመ፡ ጺሩጻይዳን፡ ፈታዊሃ፡ ለእኪይ፡ ወይትሜካህ፡ በብዝኀ፡ አፍራሲሁ፡ ወበጽንዐ፡ ሖራ፡ ዘታሕተ፡ እዴሁ። ወቦ፡ ብዙኅ፡ አማልክተ፡ ጣዖታት፡ እለ፡ ይሰግድ፡ ሎሙ፡ ወያመልኮሙ፡ ወይሠውዕ፡ ሎሙ፡ መዓልተ፡ ወሌሊተ። ወይመስሎ፡ ለውእቱሰ፡ በዕበደ፡ ልቡ፡ ከመ፡ እሙንቱ፡ ዘይሁብዎ፡ ኀይለ፡ ወጽንንዐ። ወይትሔዘብ፡ በልቡ፡ ከመ፡ እሙንቱ፡ ይሁብዎ፡ ሥልጣነ፡ ዲበ፡ ኵሉ፡ መንግሥቱ። ወዓዲ፡ ይመስሎ፡ ከመ፡ እሙንቱ፡ ይሁብዎ፡ ሥልጣነ፡ በውስተ፡ ፀብዕኒ፡ ወኀበ፡ ኵሎ፡ ዘተመነየ። ወይሠውዕ፡ ለሊሁ፡ መዓልተ፡ ወሌሊተ። ወሤመ፡ ላሌሆሙ፡ ገነውተ፡ አማልክት። ወእሙንቱሰ፡ ያመስሉ፡ ወይነግርዎ፡ ከመ፡ ዘይበልዑ፡ አማልክቲሁ፡ መዓልተ፡ ወሌሊተ፡ ወይበልዑ፡ ለሊሆሙ፡ እምይእቲ፡ መሥዋዕተ፡ ርኩሰት። ወዓዲ፡ ያጌብሩ፡ ከመ፡ ይሥዑ፡ ወይብልዑ፡ ካልዓን፡ ከመሆሙ፡ ወካዕበ፡ ዓዲ፡ ይሠውዑ፡ ለሊሆሙ፡ ወያጊብሩ፡ ካልዓን፡ ከመ፡ ይሡዑ፡ ካልዓነ፡ ከማሁ። ውእቱሰ፡ ይትአመን፡ በጣዖቱ፡ ዘአልቦ፡ ባቍዕ። ወይመስሎ፡ ከመ፡ እሙንቱ፡ ዘፈጠርዎ፡ በከመ፡ እሙንቱ፡ ይሲስይዎ፡ ወያነግሥዎ፡ በዑረተ፡ ልቡ፡ ወበውኅዳተ፡ አእምሮቱ፡ እስመ፡ ለልቡ፡ አዖሮ፡ ሰይጣን፡ ከመ፡ ኢያእምር፡ አምላከ፡ ዘፈጠሮ፡ ወገብሮ፡ ወሣረሮ፡ እምኀበ፡ ኢሀለዎ፡ ኢውእቱ፡ ወኢእሊአሁ፡ ከመ፡ ይሑር፡ ምስሌሁ፡ ውስተ፡ ኵነኔ፡ ወይትኰከኑ፡ ምስሌሁ፡ ለዝሉፉ፡ ወምስለ፡ እለ፡ ሰመዮሙ፡ አማልክተ፡ እንዘ፡ ኢኮኑ፡ አማልክተ። ወመፍትው፡ ይሰምይዎሙ፡ ምዉታነእስመ፡ ወእማእዚ፡ ኢኮኑ፡ ሕያዋነ።","english":"Chapter 1\n\nThere was a man whose name was ጺሩጻይዳን (Ṣirūṣāydān). He opened the way for evil and boasted in the multitude of his horses and in the strength of the army under his hand. And he had many idols of false gods to whom he bowed down, worshipped, and offered sacrifice day and night. And he imagined in the pride of his heart that it was they who gave him power and strength. And he thought in his heart that it was they who gave him dominion over all his kingdom. And again he imagined that it was they who gave him dominion in war and over everything he desired. And he offered sacrifice to himself day and night and appointed for them priests of the idols. And they (the idols) would imagine and tell him that his gods ate day and night, and they themselves ate from that abominable sacrifice. And again they would make others eat and drink like them, and moreover they would sacrifice to themselves and make others drink like them. And he believed in his idol which had no truth. And he imagined that it was they who created him, and that it was they who would save him and make him reign in the blindness of his heart and the folly of his mind, because Satan had entered his heart so that he did not know the God who created him, made him, and formed him, and from where he came, nor that he himself would go with him into judgment and be judged with him for this folly, and with those whom he had named gods, though they were not gods. And they call the dead \"gods,\" for from where are they living?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ጺሩጻይዳን","severity":"info","text":"The name Ṣirūṣāydān is unattested in known historical or biblical sources; it may be a Geʿez neologism or a corruption of a foreign name, possibly representing a Seleucid or Hellenistic ruler.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"This passage introduces a polemic against idolatry and polytheism, reflecting a common theme in Ethiopic Christian literature that reinterprets Jewish Maccabean history as a moral allegory against pagan worship.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The narrative opens with a character sketch of Ṣirūṣāydān, emphasizing his pride, idolatry, and self-deception, which sets up a moral contrast typical of the work's homiletic style.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Geʿez text contains repetitions and awkward syntax (e.g., multiple clauses beginning with ወይመስሎ), which may indicate textual corruption or a loose translation from an Arabic or Coptic Vorlage.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The First Ethiopian Book of Maccabees is part of the broader Ethiopic Maccabean corpus, which was transmitted through the Aksumite period and later incorporated into the EOTC canon, often read during Lent.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Ṣirūṣāydān is unclear; it may be a fictional or symbolic figure rather than a historical person.","The phrase 'he offered sacrifice to himself' could be interpreted as a metaphorical description of self-worship or a literal ritual act."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ወበእንተሰ፡ እለ፡ ይትአመንዎሙ፡ እለ፡ ሐመድ፡ ልኖሙ፡ ደቂቀ፡ እጓለ፡ እመሕያው፡ እስመ፡ ይበውዕ፡ መንፈሰ፡ ሰይጣን፡ ዘያስሕቶሙ፡ ውስተ፡ ውእቱ፡ ምስለ፡ ጣዖቶሙ፡ ወይትናኣገሮሙ፡ በከመ፡ ፍትወተ፡ ልቦሙ፡ ወያስተርአዮሙ፡ በከመ፡ ፈቀዱ። ወሶበ፡ ርእዩ፡ ከመ፡ ፈጸመ፡ ሎሙ፡ ዘሀለዩ፡ ያነክሩ፡ ወይገብሩ፡ እሙንቱኒ፡ ፈቃዶ፡ እስከ፡ ይዘብሑ፡ ደቂቆሙ፡ ወአዋልዲኦሙ፡ ዘወጽኡ፡ እምከርሦሙ፡ ወይክዕዉ፡ ደመ፡ ንጹሐ፡ ደመ፡ ደቂቆሙ፡ ወአዋልዲሆሙ። ወኢያደነግፅዎሙ፡ እስመ፡ ሰይጣን፡ አስተጠአመ፡ ሎሙ፡ በከመ፡ ፈቃዶሙ፡ ለአከይ፡ ከመ፡ ያውርዶሙ፡ ምስሌሁ፡ ውስተ፡ ኵነኒ፡ ዚአሁ፡ ረአይ፡ ገሃነም፡ እንተ፡ አልባቲ፡ ሙፃዕ፡ እስከ፡ ለዓለመ፡ ዓለም። ውእቱሰ፡ ጺሩጻይዳን፡ ዕቡይ፡ ውእቱ፡ ወቦቱ፡ አማልክት፡ %፡ በአምሳሌተ፡ ባዕተ፡ ወ2በአምሳለ፡ አንስት። ወይትሜካህ፡ በእሙንቱ፡ አማልክቲሁ፡ በዘአልቦሙ፡ ባቍዕ፡ ወፈድፋደ፡ ያከብሮሙ፡ ወይሠውዕ፡ ሎሙ፡ ሠርክ፡ ወነግሃ። ወለሰብእኒ፡ ያጌብሮሙ፡ ይሡዑ፡ ወለሊሆኒ፡ ይበልዕ፡ እምይእቲ፡ መሥዋዕት፡ ርኩሰት፡ ወለባዕዳን፡ ያጌብሮሙ፡ ከመ፡ ይብልዑ፡ ወፈድፋደ፡ ይትኴነኖ፡ ለእኪት። ወገብረ፡ ሎሙ፡ ለአማልክቲሁ5ቤተ፡ ሰብኮ፡ ዘብርት፡ ወዘሐፂን፡ ወዘአረር። ወዓአርገዎሙ፡ በወርክ፡ ወበ፡ ብሩር፡ ወገብረ፡ መንጦላእተ፡ ወደባትረ፡ በዓውደ፡ ገደገደ፡ ቤቱ። ወሤመ፡ ህየ፡ ዓቀብተ፡ ወይሠውዕ፡ ሎሙ፡ ለለጸብሐት\nዘይገብር፡ መሥዋዕተ፡ ዘልፈ፡ ለአማልክቲሁ። ወለ፡ ውእቱሰ፡ ይመስሎ፡ ከመ፡ ዘይበልዑ፡ አማልክቲሁ፡ ወሞፃሕተ፡ ወይንሂ፡ %ወ%፡ ፃሕለ፡ ብሩር፡ ዘግቡር፡ በቅብዕ፡ ሰንዳሊ።","english":"Chapter 1 (continued) ...and concerning those who believe in them, those who have desired for themselves children of the womb of the living, because the spirit of Satan enters and deceives them into that which is with their idols, and he fulfills for them according to the desire of their heart, and appears to them as they wished. And when they saw that he had accomplished for them what they had, they would increase and do his will, even to the point of sacrificing their own children and offspring who came forth from their wombs, and they would shed pure blood, the blood of their children and offspring. And they did not spare them, because Satan had prepared for them according to their will, in order to bring them down with him into his own place, the evil sight of Gehenna, from which there is no exit, forever and ever. Now this Ṣirūṣāydān was proud, and he had gods, some in the form of a male and some in the form of females. And he boasted in these gods of his, which had no number, and he honored them one after another, and offered to them evening and morning. And to men he would make them eat, and to women he would make them eat from that unclean sacrifice. And to strangers he would make them eat, and one after another they would be punished for evil. And he made for his gods a house of ivory, of gold, and of silver, and he adorned them with gold and silver, and he made altars and tables in the courtyard of his house. And he placed there guards, and he would offer to them at every festival that he made sacrifice to his gods. And he himself thought that his gods ate and drank, and that they drank wine and the brightness of silver worked with oil of sandalwood.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ጺሩጻይዳን (Ṣirūṣāydān)","severity":"info","text":"The name Ṣirūṣāydān is not a known biblical or historical figure; it may be a Geʿez adaptation of a foreign name (possibly Seleucid or Hellenistic) or a symbolic construct. Its meaning and origin remain uncertain.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ገሃነም (Gehenna)","severity":"info","text":"Gehenna (Geʿez: ገሃነም) is a term derived from the Hebrew גֵּי הִנֹּם (Gei Hinnom), used in Jewish and Christian apocalyptic literature to denote a place of eternal punishment. Its appearance here reflects the Ethiopic reception of Second Temple Jewish eschatology.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወይዘብሑ ደቂቆሙ ወአዋልዲኦሙ (they would sacrifice their own children and offspring)","severity":"info","text":"The motif of child sacrifice to idols echoes biblical condemnations of Molech worship (Leviticus 18:21; 2 Kings 23:10) and later Jewish and Christian polemics against pagan practices. No direct quotation is present, but the language is reminiscent of such traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ወሶበ ርእዩ ከመ ፈጸመ ሎሙ ዘሀለዩ (And when they saw that he had accomplished for them what they had)","severity":"info","text":"This passage forms a narrative unit describing the deceptive cycle of idolatry: Satan fulfills desires, leading to escalating sacrifices. It is structured as a causal chain, typical of Ethiopic hortatory narrative.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ወይሠውዕ ሎሙ ሠርክ ወነግሐ (and he offered to them evening and morning)","severity":"info","text":"The description of daily offerings (evening and morning) aligns with Ethiopic Christian liturgical practice, which includes daily prayers and incense offerings. This may reflect an anachronistic projection of contemporary Christian ritual onto the narrative.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ዘግቡር በቅብዕ ሰንዳሊ (worked with oil of sandalwood)","severity":"caution","text":"The phrase 'brightness of silver worked with oil of sandalwood' is obscure. It may refer to a ritual anointing of idols or a drink preparation. The text may be corrupt or reflect a lost cultural practice; the sense is uncertain.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity and historicity of Ṣirūṣāydān are unclear; the name may be symbolic or derived from a non-Geʿez source.","The phrase 'brightness of silver worked with oil of sandalwood' is ambiguous: it could describe a drink, an anointing oil, or a decorative object.","The relationship between the child sacrifice described and actual historical practices is uncertain; it may be a polemical trope."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ወይቤሎሙ፡ ለገነውቱ፡ ንጽኡ፡ ሀብዎሙ፡ ይብልዑ፡ አማልክትየ፡ እምነ፡ ዝቡሕየ፡ ወይሰትዩ፡ እምኵሉ፡ ሞፃሕትየ፡ ወእመ፡ ኢአከሎሙ፡ አወሴክ፡ አነ፡ ሎሙ። ወእምአይቲ፡ መሥዋዕት፡ ርኩሰት፡ ያጌብር፡ ኵሎ፡ ከመ፡ ይብልዑ፡ ወይስተዩ። ወውእቱሰ፡ በእከየ፡ ትምይንቱ፡ ፈነወ፡ ሐራሁ፡ እለ፡ ያስተሐይጹ፡ ውስተ፡ ኵሉ፡ መንግሥቱከመ፡ ይፍልጡ፡ ወያእምሩ፡ እመቦ፡ ዘኢይሠውእ፡ ወዘኢይሰግድ፡ ሎሙ፡ ያምጽዕዎ፡ ወይኰንንዎ፡ ቅድሜሁ፡ በመጥባሕት፡ ወበእሳት፡ ወይበርብርዎ፡ ንዋዮ፡ ወያውዕይዎ፡ ቤቶ፡ በእሳት፡ ወኵሎ፡ ዘቦ፡ ከመ፡ ይንሥዕዎ። ሎቱኒ፡ አነ፡ አርእዮ፡ ስቃየ፡ ወኵነኔለእመ፡ ዓበየ፡ አምልኮ፡ ወሠዊዓ፡ ለአማልክትየ፡ እስመ፡ ዓበይተ፡ ወኂራን፡ እሙንቱ፡ ወበኂሩቶሙ፡ ገብሩ፡ ኪያነ። ወፈጠሩ፡ ሰማየ፡ ወምድረ፡ ወባሕረ፡ ዓቢየ፡ ወፀሐየ፡ ወወርኃ፡ ወከዋክብተ፡ ወነፋሳተ፡ ወዝናማተ፡ ወኵሎ፡ ዘይትሐወስ፡ ለሲሲተ፡ ዚአነ፡ ወለጽጋብነ። ወእለሰ፡ ኢያመልክዎሙ፡ ይትኴነኑ፡ በፃዕረ፡ ወበምንዳቤ፡ ወኢይምሕርዎሙ።","english":"And he said to them, \"The nobles, come, give them to eat, my gods, from my sacrifice, and let them drink from all my libations. And if I have delayed them, I myself will provide for them. And from whatever polluted sacrifice he makes, all so that they may eat and drink.\" And he, in his wicked cunning, sent his messengers, those who would spy throughout all his kingdom, so that they might find out and know where there was one who would not offer sacrifice and who would not bow down to them, and they would bring him and judge him before him with the sword and with fire, and they would plunder his property and burn his house with fire, and all that he had they would take. \"For I myself have shown them torment and judgment, if the worship of my gods has increased, and they have offered to my gods, for they are great and powerful, and by their power they have made us and created the sky and the earth and the great sea and the sun and the moon and the stars and the winds and the rains and everything that moves for our use and for our benefit. And those who do not worship them are judged with affliction and punishment, and they will not have mercy on them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ወይቤሎሙ","severity":"info","text":"The speech continues from the previous passage, with the speaker (likely a pagan king or idolatrous figure) commanding nobles to offer sacrifices to his gods.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ሞፃሕት","severity":"info","text":"The Geʿez term ሞፃሕት (libations) is a plural form, indicating ritual drink offerings, a key element in pagan worship as depicted in this text.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The description of spies sent to enforce idolatry and the punishments of sword, fire, and property confiscation reflect a common trope in Maccabean literature of Seleucid persecution under Antiochus IV.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወእለሰ ኢያመልክዎሙ ይትኴነኑ በፃዕረ ወበምንዳቤ","severity":"info","text":"The assertion that non-worshippers are judged with affliction and punishment echoes themes in 1 Maccabees 1:41-64, where refusal to worship leads to persecution.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct speech of the idolatrous figure to narrative description of his actions, then back to his speech, creating a rhetorical pattern of command and enforcement.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢአከሎሙ","severity":"caution","text":"The Geʿez verb ኢአከሎሙ (I have delayed them) is ambiguous; it may mean 'if I have hindered them' or 'if I have kept them waiting,' affecting the interpretation of the speaker's role.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (whether a specific king like Antiochus or a generic idolatrous figure) is not explicit in the Geʿez.","The phrase 'ኢአከሎሙ' could be read as 'if I have delayed them' or 'if I have hindered them,' with different implications for the speaker's authority."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Chapter 2\n\nወሀሎ፡ ብእሲ፡ እምሕዝበ፡ ብንያም፡ ዘስሙ፡ መቃብዮስ። ወቦቱ\nወረከብዎሙ፡ ወይቤሎሙ፡ ኢትስግድኑ፡ ወኢትሠውዑኑ፡ ለአማልክተ፡ ጺሩጻይዳን፡ ንጉሥ፡ በከመ፡ አዘዞ። ወእመሰ፡ ዓበይክሙ፡ ንእኅዘክሙ፡ ወንወሰደክሙ፡ ኀበ፡ ንጉሥ፡ ወናጠፍዕ፡ ኵሉ፡ ንዋየክሙ፡ በከመ፡ አዘዘ፡ ንጉሥ። ወአውሥኡ፡ ወይቤልዎ፡ እሉ፡ ሠናያን፡ ወራዙተ፡ ንሕነሰ፡ ሀሎ፡ ዘንሰግድ፡ ሎቱ፡ አምላከ፡ አበዊነ፡ ፈጣሬ፡ ሰማያት፡ ወምድር፡ ወባሕር፡ ወኵሎ፡ ዘውስቴታ፡ ፈጣራ፡ ፀሐይ፡ ወወርህ፡ ወከዋክብት፡ ወደመናት፡ ውእቲኪ፡ አምላክ፡ ዘበአማን፡ ዘንሕነ፡ ናመልኮ፡ ወነአምን፡ ቦቱ። ወእሉሰ፡ ወዓልያኒሁ፡ ለንጉሥ፡ አርባዕቱ፡ መሳፍንት፡ ወበበ%፡ ሐራሆሙ፡ እለ፡ ይፀውሩ፡ ንዋየ፡ ሐቅሎሙ። ወሶበ፡ ፈቃዱ፡ የአኀዝዎሙ፡ ለእሉ፡ ቅዱሳን፡ አምሠጡ፡ እምእዴሆሙ፡ ወአልቦ፡ ዘነከዮሙ፡ ወሖሩ፡ እንዘ፡ ይፀውሩ፡ ንዋየ፡ ሐቅሎሙ፡ እስመ፡ እሙንቱ፡ ወራዙተ፡ ጽኑዓን፡ ወኀያላን፡ ፈድፋደ። ወቦ፡ እምኔሆሙ፡ ዘይቀትል፡ እንዘ፡ የሐንቅ፡ ድበ፡ ወየሐነቆ፡ ከመ፡ እንተ፡ ዶርሆ፡ ሶቤሂ። ወቦ፡ እምኔሆሙ፡ ዘይቀትል፡ አንበሳ፡ በአሐቲ፡ ዝብጠተ፡ ዕብነ፡ አው፡ በውግረተ፡ ዕፅ፡ በአሐቲ፡ ጊዜ። ወቦ፡ እምኔሆሙ፡ በውስተ፡ ቀትል፡ ዘይቀትል፡ ምእተ፡ በአሐቲ፡ ጊዜ፡ በአሐዱ፡ ሰይፍ፡ ወከመዝ፡ ሰሞሙ፡ ወንዒዎሙኒ፡ ዝኩር፡ በኵሉ፡ ምድረ፡ ሞዓብ፡ ወለከለዳውያን። ወጽኑዓን፡ እሙንቱ፡ በኀይል፡ ወቦሙ፡ ሰን፡ ወሞገሰ፡ ወቃል። ወኅዲ፡ መንክር፡ ስነ፡ ላህዮሙ፡ ወእምኵሉሰ፡ ዘይኂይለ፡ ስነ፡ ልቦሙ፡ በእንተ፡ ዘአምላ፡ ክዎ፡ ለእግዚአብሔር፡ ወኢፈርህዎ፡ ለሞት።","english":"Chapter 2\n\nThere was a man from the tribe of Benjamin whose name was Maccabaeus. And he was with them, and he found them, and he said to them, \"Do not worship and do not bow down to the gods of King Antiochus, as he commanded. And if you are great, I will take you and lead you to the king, and I will confiscate all your property, as the king commanded.\" And they answered and said to him, \"We are those who worship the God of our fathers, the Creator of the heavens and the earth and the sea and everything within them, the Creator of the sun and the moon and the stars and the clouds. He is the true God whom we worship and in whom we believe.\" And as for these, the nobles of the king, the four governors, each in his own region, who were plundering the property of their fields, when they wished, they seized these saints and took them from their hands, and there was no one to hinder them. And they went about plundering the property of their fields, for they were wicked, strong, and powerful, each one. And among them was one who could kill by strangling a bear and could strangle it like a hyena. And among them was one who could kill a lion with a single blow of a stone or with a single stroke of a club. And among them was one who, in battle, could kill a hundred at one time with a single sword. And thus their name and their renown were known throughout the land of Moab and to the Chaldeans. And they were strong in power, and they had discipline, courage, and voice. And the skill of their hands was marvelous, and beyond all that, the skill of their hearts, because they had denied the Lord God and did not fear death.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"መቃብዮስ","severity":"info","text":"The name Maccabaeus (Geʿez መቃብዮስ) is a transliteration of Greek Μακκαβαῖος, here applied to a figure from the tribe of Benjamin, not the usual Judah Maccabee.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ንጉሥ፡ አንጢዮክስ","severity":"info","text":"King Antiochus (Geʿez አንጢዮክስ) is Antiochus IV Epiphanes, the Seleucid ruler whose persecution of Jews is the historical backdrop of 1–2 Maccabees.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኢትስግድኑ፡ ወኢትሠውዑኑ፡ ለአማልክተ፡ ጺሩጻይዳን፡ ንጉሥ፡","severity":"info","text":"The command not to worship the king’s gods echoes the refusal to sacrifice to pagan deities in 1 Maccabees 1:62–63, though the wording is not a direct citation.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ወሀሎ፡ ብእሲ፡ እምሕዝበ፡ ብንያም፡","severity":"info","text":"This passage opens Chapter 2 with a new narrative unit introduced by ወሀሎ ('and there was'), a typical Geʿez formula for introducing a character.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ሞዓብ፡ ወለከለዳውያን","severity":"info","text":"The mention of Moab and Chaldeans reflects the Ethiopic reception of Maccabean traditions, where the narrative is localized to regions familiar to the Geʿez audience.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወኢፈርህዎ፡ ለሞት።","severity":"caution","text":"The final clause states the wicked do not fear death, but the preceding description of their strength and skill may be a later interpolation or hyperbolic expansion.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Maccabaeus (መቃብዮስ) is ambiguous: he may be a distinct figure from the tribe of Benjamin, not the well-known Judah Maccabee.","The phrase 'they had discipline, courage, and voice' (ቦሙ፡ ሰን፡ ወሞገሰ፡ ወቃል) is ambiguous; 'voice' (ቃል) may mean 'renown' or 'command'."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ወሶበ፡ አፍርህዎሙ፡ ለሐራ፡ አልቦ፡ ዘክህለ፡ የአኀዞሙ፡ እሙንቱሰ፡ ጽኑዓን፡ አምሠጡ፡ ውስተ፡ እዙዝ፡ ደብር። ወእሙንቱሰ፡ ሐራ፡ ገብኡ፡ ውስተ፡ ሀገረ፡ ወዓደዉ፡ አናቅጸ፡ ሀገር፡ ወገረምዎሙ፡ ለሕ፡ ዝብ፡ እንዘ፡ ይብሉ፡ ለእመ፡ እያምጻእክምዎ፡ ለእሉ፡ ዕደዉ፡ መቃብያን፡ ንሕነ፡ ናውዕያ፡ ለሀገርክሙ፡ በእሳት፡ ወንልዕክ፡ ኀበ፡ ንጉሥ፡ ወናጠፍዓ፡ ለሀገርክሙ። ወውእተ፡ ጊዜ፡ ወፅኡ፡ ሰብአ፡ ሀገር፡ ነዳያን፡ ወብዑላን፡ እድ፡ ወአንስተ፡ ዕቢራተ፡ ወእጓለ፡ ማውታ፡ ወኵሎሙ፡ ጸርሑ፡ ኅቡረ፡ ወአንሥኡ፡ አዕይንቲሆሙ፡ ውስተ፡ ደብር፡ ወጸርሑ፡ ኀቤሆሙ፡ እንዘ፡ ይብሉ፡ ኢታጥፍዑ፡ ኪያነ፡ ወሀገረነ። ወሶቤሃ፡ በከቱ፡ ኅቡረ፡ ወረርሁ፡ እምእግዚአብሔር። ወዓረዩ፡ ገጾሙ፡ መንገለ፡ ምሥራቅ፡ ወጸለዩ፡ ኀበ፡ እግዚአብሔር፡ ሰፊሆሙ፡ ኅቡረ፡ እደዊሆሙ፡ ወይቤሉ፡ ንዕበዮሙነ፡ እግዚኦ፡ ለእሉ፡ ዓላውያነ፡ ሕግከ፡ ወትእዛዘከ። ንሕነሰ፡ ኢንፈቅድ፡ ንስማዕ፡ ቃሎ፡ ለውእቱ፡ ዕልዉ፡ ዘኢተአምኖ፡ ለሕግከ፡ አላ፡ በወ፡ ርቅ፡ ወበብሩር፡ በዕፅ፡ ወበዕብን፡ ግብረ፡ ዕደ፡ ሰብእ። ወይረሲ፡ ርእሶ፡ ከመ፡ እሉ፡ ዘፈጠርዎ፡ እንዘ፡ ሀሎከ፡ አንተ፡ ፈጣሪሁ፡ ዘትቀትል፡ ወተ፡ ሐዩ፡ ውእቱሰ፡ ከዓዌ፡ ደም፡ ሰብእ፡ ወበላዒ፡ ሥጋ፡ ሰብእ። ወንሕነሰ፡ ኢንፈቅድ፡ ንርአይ፡ ገጾ፡ ለውእቱ፡ ዕልው፡ ወንሰምዓ፡ ለቃሉ። ወባሕቱ፡ ለእመ፡ አዘዝከነ፡ አንተ፡ ኀቤሁ፡ ነሐውር፡ ውንሚጡ፡ ነፍስነ፡ ለሞት፡ በእንቲ፡ አከ፡ ወኢንሰምዕ፡ ቃሎ፡ ለውእቱ፡ ዕልው፡ ሶበ፡ ይብል፡ ሡዑ፡ ለአማልክትየ።","english":"And when he had frightened the free men, who were unable to seize them, for they were strong, they hid in the cave of the mountain. And the free men entered the city and added to the outskirts of the city, and they threatened the people of the city, saying, \"If I bring these enemies, the Maccabees, we will burn your city with fire and go up to the king and destroy your city.\" And at that time, the people of the city went out—the poor, the rich, the blind women, and the widows—and all of them gathered together and raised their eyes to the mountain, and they gathered toward them, saying, \"Do not destroy us and our city.\" And then they wept together and prayed to the Lord, and they turned their faces toward the east and prayed to the Lord, raising their hands together, and they said, \"We praise you, O Lord, for these enemies of your law and your commandment. But we do not wish to hear the voice of that wicked one who does not believe in your law, but rather in iron and bronze, in wood and stone, the work of human hands, and who takes his head like those who created him, while you are his creator, who kills and brings to life. But he is a shedder of human blood and an eater of human flesh. And we do not wish to see the face of that wicked one or hear his voice. But only if you command us, we will go to him and give our souls to death for your sake, and we will not hear the voice of that wicked one when he says, 'Worship my gods.'","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ሐራ","severity":"info","text":"The Geʿez term ሐራ (ḥarrā) is here rendered 'free men,' but it may also denote 'nobles' or 'freemen' in a social sense, contrasting with the Maccabees who are in hiding.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"መቃብያን","severity":"info","text":"The term መቃብያን (Maqābyān) is the Geʿez plural for 'Maccabees,' here used as a self-designation by the rebels, consistent with the work's title and tradition.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወይረሲ ርእሶ ከመ እሉ ዘፈጠርዎ","severity":"info","text":"The phrase 'takes his head like those who created him' echoes the biblical critique of idolatry (cf. Wisdom of Solomon 13–15), where idols are made by human hands and worshiped as gods.","cites":[],"named_sources":["Wisdom of Solomon"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ዕልው","severity":"info","text":"The 'wicked one' (ዕልው, ʿalāw) likely refers to Antiochus IV Epiphanes, the Seleucid king whose persecution of Jewish worship is the historical backdrop of 1–2 Maccabees.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ወሶቤሃ በከቱ ኅቡረ ወረርሁ እምእግዚአብሔር","severity":"info","text":"This passage forms a narrative unit of collective prayer and lament, transitioning from the threat of destruction to a communal appeal to God, a common structural element in Maccabean literature.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢታጥፍዑ ኪያነ ወሀገረነ","severity":"caution","text":"The Geʿez phrase 'Do not destroy us and our city' is ambiguous: it could be a direct plea from the city's inhabitants or a reported speech within the narrative. The English draft treats it as direct speech, which is plausible but not certain.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'free men' (ሐራ) is unclear: they may be local authorities or Seleucid agents. The phrase 'they hid in the cave of the mountain' could refer to the Maccabees or the free men; the Geʿez syntax is ambiguous.","The phrase 'takes his head like those who created him' is obscure; it may be a corruption or a metaphor for idolatrous self-deification."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ወንሕነሰ፡ እግዚኦ፡ በኵሉ፡ ልብነ፡ ኪያከ፡ ተወከልነ፡ አምላኮሙ፡ ለአበዊነ፡ እለ፡ ይገብሩ፡ ፈቃደከ፡ ወሖሩ፡ በሕገከ፡ አምላከ፡ አብርሃም፡ ይስሐቅ፡ ወያዕቆብ፡ ዘትፈትን፡ ልበ፡ ወኵልያተ። ወትጢይቆ፡ ለጻድቅ፡ ወለኃጥእ፡ ወተሐትት፡ ዘውስተ፡ ልበ፡ ሰብእ፡ ወአልቦ፡ ዘይሤወረከ፡ ኅቡዕኒ፡ ክሠት፡ በኀቤከ። ወንሕነሰ፡ አልብነ፡ ባዕድ፡ አምላክ፡ ዘእንበሌከ። ወባሕቱ፡ ኩነነ፡ ኀይለ፡ ወጽንዓ፡ ወፀውነ፡ ውስተ፡ ዝንተ፡ ግብር፡ ዘንትቀነይ፡ ለከ፡ ከመ፡ ንመጡ፡ ነፍስነ፡ እሞት፡ በእንተ፡ ስምከ፡ ቅዱስ። ወአመ፡ በዓቶሙ፡ ለእስራኤል፡ ብሔረ፡ ግብፅ፡ ሰማዕከ፡ ጸሎቶ፡ ለያዕቆብ፡ ወይእዜኒ፡ ንስአለከ፡ አምላክ፡ ቅዱስ። ወሶበ፡ አስተርአይዎሙ\nወፈድፋደ፡ ስነ፡ ላ፡ ሳህዮሙ፡ ወበርሁ፡ እምፀሐይ፡ ወሠነዩ፡ እምዘቀዳሚ።\n\nChapter 3\n\nወመጽአ፡ ቃል፡ እምሰማይ፡ ዘይብል፡ አብያ፡ ወሲላ፡ ወፈንቶስ፡ አግብርተ፡ እግዚአብሔር፡ ልዑል፡ በከመ፡ ርኢክሙ፡ እሉ፡ እለ፡ ሞቱ፡ ወተንሥኡ፡ በክድሜክሙ፡ ከማሁ፡ ሀለወክሙ፡ ትትነሥኡ፡ እምድኅረ፡ ሞትክሙ፡ ወይበርህ፡ ገጽክሙ፡ በመንግሥተ፡ ሰማያት። ወሖሩ፡ ምስሌሆሙ፡ ለእሙንቱ፡ ዕደው፡ ወኮኑ፡ ሰማዕተ፡ በህየ። ወሶቤሃ፡ ጸለዩ፡ ወአዕኰቱ፡ ወሰገዱ፡ ለእግዚአብሔር፡ ወኢያፍርሆሙ፡ ሞት፡ ወኵነኔሁ፡ ለንጉሥ። ወሖሩ፡ ኀቤሆሙ፡ ለእሙንቱ፡ ወዓልያን፡ ወኢያፍርህዎሙ፡ አላ፡ ኮኑ፡ ከመ፡ በግዕ፡ ዘእንበለ፡ እከይ፡ ወሶበ፡ በጽሑ፡ ኀቤሆሙ፡ አኃዝዎሙ፡ ወዘበጥዎሙ፡ ወዓሠርዎሙ፡ ወቀሠፍዎሙ፡ ወአብጽሕዎሙ፡ ኀበ፡ ንጉሥ፡ ወዓቅምዎሙ፡ ቅድሜሁ።","english":"And we, O Lord, with all our heart, we trusted in you, the God of our fathers, who do your will and walk in your law, God of Abraham, Isaac, and Jacob, who tests the heart and the kidneys, and who distinguishes between the righteous and the sinner, and who sees what is within the heart of man, and there is none who can hide from you, for the hidden is revealed before you. And we have no other God besides you, and only you are our strength, firmness, and protection in this deed, that we may offer to you as we bring our souls to death for the sake of your holy name. And when the Israelites were in the land of Egypt, you heard the prayer of Jacob, and now we ask you, holy God. And when they appeared to them, one after another, their faces shone brighter than the sun, and they were more beautiful than before.\n\nChapter 3\n\nAnd a voice came from heaven, saying, \"Fathers, sons, and Pentos, servants of the Most High God, as you have seen these who died and rose before you, so you will rise after your death, and your face will shine in the kingdom of heaven.\" And the hands of those went with them, and they became martyrs there. And then they prayed, bowed down, and prostrated themselves before God, and death and the king's judgment did not frighten them. And they went to those, the faithful and the elders, and they did not frighten them, but they were like a lamb without deceit. And when they arrived at them, they seized them, bound them, imprisoned them, scourged them, brought them to the king, and stood them before him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ኵልያተ","severity":"info","text":"The Geʿez term ኵልያተ (kulyāta) literally means 'kidneys,' used here as a seat of emotion or conscience, paralleling Hebrew usage in the Hebrew Bible.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"አምላከ አብርሃም ይስሐቅ ወያዕቆብ","severity":"info","text":"The invocation 'God of Abraham, Isaac, and Jacob' echoes the biblical formula found in Exodus 3:6 and other passages, emphasizing continuity with the patriarchal covenant.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"በዓቶሙ ለእስራኤል ብሔረ ግብፅ","severity":"info","text":"The reference to Israelites in Egypt recalls the Exodus narrative, linking the Maccabean struggle to earlier divine deliverance.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 3","severity":"info","text":"The passage begins a new chapter (Chapter 3) with a divine voice from heaven, marking a shift from prayer to prophetic reassurance and martyrdom.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ሰማዕተ","severity":"info","text":"The term ሰማዕተ (martyrs) reflects the Geʿez Christian reception of the Maccabees as proto-martyrs, a theme developed in Ethiopian hagiography.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ፈንቶስ","severity":"caution","text":"The name ፈንቶስ (Pentos) is obscure; it may be a proper name or a title. The English draft treats it as a personal name, but the Geʿez context is ambiguous.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Pentos' (ፈንቶስ) is unclear; it may be a name or a title.","The phrase 'their faces shone brighter than the sun' could be metaphorical or literal in the narrative."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ወአውሥአ፡ ንጉሥ፡ ወይቤሎሙ፡ አንትሙ፡ ዓላውያን፡ እፎኑ፡ ኢትሠውዑ፡ ወኢት፡ ሰግዱ፡ ለአማልክትየ። ወአውሥእዎ፡ እሙንቱ፡ ቅዱሳን፡ ወቡሩካን፡ ወኅሩያን፡ ወፍሡሐን፡ አሐው፡ አብያ፡ ወሲላ፡ ወፈንቶስ፡ ክቡራን፡ ከመ፡ ዕንቈ፡ ባሕርይ፡ ዘዕፁብ፡ ሢጡ፡ ከመ፡ ዘቦ፡ አሐዱ፡ አፍ። ወይቤልዎ፡ ለውእቱ፡ ብድብድ፡ ንጉሥ፡ ንሕነሰ፡ ኢንሠውዕ፡ ወኢንሰግድ፡ ለአማላክት፡ ርኩሳን፡ እለ፡ አልቦሙ፡ ልብ፡ ወአእምሮ። ወዓዲ፡ ወርቅ፡ ወብሩር፡ ዕፅ፡ ወዕብን፡ ግብረ፡ እደ፡ ዕጓለ፡ እመሕያው፡ ወግብረ፡ እደ፡ ሰብእ፡ እለ፡ አልቦሙ፡ ነፍስ፡ ወልቡና፡ ወአእምሮ፡ ወኢያሤንዩ፡ ዘአሠነየ፡ ሎሙ፡ ወኢያኅሥሙ፡ ዘአሕሠመ፡ ሎሙ። ወአውሥኦሙ፡ ንጉሥ፡ ወይቤሎሙ፡ ለምንት፡ ከመዝ፡ ትገብሩ፡ ወትጸርፉ፡ ላዕለ፡ አማልክትየ፡ ክቡራን፡ እስመ፡ እሙንቱኒ፡ የአምሩ፡ ዘይገፍዖሙ፡ ወይጸርፍ፡ ሎሙ። ወአውሥኡ፡ ወይቤልዎ፡ ንሕነሰ፡ ንጸርፎሙ፡ ወኢናከብሮሙ፡ እስመ፡ ወኢከመ፡ ምንትኒ፡ እሙንቱ፡ በኀቤነ። ወአውሥአ፡ ንጉሥ፡ ወይቤሎሙ፡ በከመ፡ እከየ፡ ምግባሪክሙ፡ እኴንነክሙ፡ ወአኃጕል፡ ስነ፡ ላህይክሙ፡ በዓቢይ፡ ምንዳቤ፡ ወበመቅሠፍቱ፡ ወበእሳት። ወይእዜኒ፡ ንግሩኒ፡ እመ፡ ተሠውዑ፡ ለአማልክትየ፡ አው፡ አልቦ፡ ወሚመ፡ አንሥአ፡ ላዕሌክሙ፡ መቅሠፍተ፡ ጥብጣቢ፡ ሐብል፡ ወሰይፈ። ወአውሥኡ፡ ወይቤልዎ፡ ንሕነሰ፡ ኢንስግድ፡ ወኢንሠውዕ፡ ለአማልክት፡ ርኩሳን፡ ወአዘዘ፡ ንጉሥ፡ ይዝብጥዎሙ፡ በገዚፋን፡ አብትር፡ ወድኅሬሁ፡ በጥብጣቢ፡ ወእምድኅሬሁ፡ ይሰትርዎሙ፡ እስከ፡ ይትረአይ፡ ንዋየ፡ ውስጦሙ።","english":"The king answered and said to them, \"You are rebels. Why do you not bow down and worship my gods?\" And they answered, those holy and blessed and chosen and joyful ones, the brothers Abya, Silas, and Pentos, the honored ones, like a precious stone of the sea, they were firm, like one who has a mouth, and they said to that wicked king, \"We will not bow down nor worship the unclean gods, who have no heart nor mind. Moreover, gold and silver, wood and stone, the work of human hands, the work of men, who have no soul nor heart nor mind, and they do not hear what is said to them, nor do they see what is shown to them.\" The king answered and said to them, \"Why do you act thus and insult my honored gods? For they also know those who honor them and those who insult them.\" And they answered and said to him, \"We insult them and do not honor them, for they are nothing to us.\" The king answered and said to them, \"By your deeds I will judge you and I will show you the beauty of your faces in great torment and punishment and fire. And now tell me, will you bow down to my gods or not? For I will raise up against you the punishment of the whip, the sword, and the knife.\" And they answered and said to him, \"We will not bow down nor worship the unclean gods.\" And the king commanded that they be beaten with rods of thorn, and then with whips, and after that they were to be cut open until their entrails were seen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ኅሩያን","severity":"info","text":"The Geʿez term ኅሩያን (ḫəruyān) means 'chosen' or 'elect,' a designation for the martyrs that underscores their special status in the divine plan.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ከመ ዕንቈ ባሕርይ ዘዕፁብ","severity":"info","text":"The simile 'like a precious stone of the sea' echoes the language of 1 Peter 2:9 (Greek catena) where believers are compared to precious stones, though the Geʿez text adapts it to the martyrs' steadfastness.","cites":[{"key":"dossier:greek-catena-petri-i","label":"gap dossier: Catena on the First Epistle of Peter (the so-called 'Catena of Andrew')","url":"https://naxiai.com/christian/gaps/greek-catena-petri-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"አብያ ወሲላ ወፈንቶስ","severity":"info","text":"The names Abya, Silas, and Pentos are not found in the biblical Maccabees but appear in the Ethiopic tradition as the 'Maccabean martyrs' (Maqabyan), likely derived from a lost Greek or Syriac source.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ወርቅ ወብሩር ዕፅ ወዕብን","severity":"info","text":"The rejection of gold, silver, wood, and stone as lifeless idols parallels the critique in Wisdom of Solomon 13–14 and 1 Corinthians 8:4 (Greek catena), common in early Christian apologetics.","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ወአውሥአ ንጉሥ ወይቤሎሙ","severity":"info","text":"The repeated formula 'the king answered and said to them' structures the dialogue as a judicial interrogation, typical of martyrdom narratives in the Ethiopic synaxarium.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ጥብጣቢ ሐብል ወሰይፈ","severity":"info","text":"The instruments of torture—whip, sword, and knife—are standard in Ethiopic hagiography, reflecting the Aksumite period's legal penalties and later liturgical commemoration of the Maccabean martyrs.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Geʿez text does not specify whether the 'precious stone of the sea' is a pearl or a gem; the translation 'precious stone' is conventional.","The names Abya, Silas, and Pentos may be corruptions of Greek names (e.g., Abia, Silas, Pentheus) but no direct source is identified."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ወእምዝ፡ ዓሠርዎሙ፡ ወአውአልዎሙ፡ ውስተ፡ ቢተ፡ ሞቅሕ፡ ዘውስተ፡ ቢተ፡ ሐፍስ፡ እስከ፡ ይመክር፡ በዘቀትሎሙ፡ ወይኴንኖሙ። ወወሰድዎሙ፡ ውስተ፡ ቢተ፡ ሞቅሕ፡ ወዓሠርዎሙ፡ ክቡደ፡ ዕሥረተ፡ ዘእንበለ፡ ምሕረት፡ ወእሙንቱሰ፡ ነበሩ፡ ውስተ፡ ቤተ፡ ሞቅሕ፡ ሠሉሰ፡ ዕለተ፡ ወሠሉሰ፡ ለያልየ። ወእምድኅረ፡ ሠሉስ፡ ዕለት፡ አዘዘ፡ ንጉሥ፡ ይዑድ፡ ዓዋዲ፡ ከመ፡ ይትጋብዑ፡ መኳንንት፡ ወመማክርት፡ ወመገብት፡ ወዓበይተ፡ ሀገር። ወነቢሮ፡ ዓውደ፡ ንጉሥ፡ ጺሩጻይዳን፡ አዘዘ፡ ያምጽእዎሙ፡ ለእሙንቱ፡ ቡሩካን፡ አብያ፡ ወሲላ፡ ወፊንቶስ፡ ወኦሙ፡ ቅድሜሁ፡ እንዘ፡ ዕሡራን፡ ወቍሱላን። ወይቤሎሙ፡ ንጉሥ፡ ቦኑ፡ ዘኂረውክሙ፡ እንዘ፡ ትነብሩ፡ ዘንተ፡ ሠሉሰ፡ ዕለት፡ ወሚመ፡ ከመ፡ ዘቀዳሚኑ፡ እከይክሙ፡ ሀለውውክሙ፡ አንትሙ። ወአውሥኡ፡ ቡሩካን፡ ሐራሁ፡ ለእግዚአብሔር፡ ወይቤልዎ፡ ንሕነሰ፡ ጥቡዓን፡ ወኢንብል፡ ኦሆ፡ ለዘአንተ፡ ትነበብ፡ ጽርፈተ፡ ዘምሉዕ፡ እከየ፡ ወርኩሰ። ወተምዕዓ፡ ውእቱ፡ መምዕላይ፡ ወአዘዘ፡ ይሰቅልዎሙ፡ ወየሐድሱ፡ ቍስሎሙ፡ ወውኅዘ፡ ደሞሙ፡ ዲበ፡ ምድር። ወካዕበ፡ አዘዘ፡ ያውዕይዎሙ፡ ቦ፡ ማሕተወ፡ ጹግ፡ ወይኅርር፡ ሥጋሆሙ፡ ወገብሩ፡ ከማሁ፡ ወይቤልዎ፡ ቡሩካን፡ በል፡ አረሲስ፡ በአምጣነ፡ ታበዝኅ፡ ኰንኖተነ፡ ይበዝኅ፡ ዕሤትነ። ወካዕበ፡ አዘዘ፡ ያምጽኡ፡ አራዊተ፡ ጸዋጋነ፡ ነምረ፡ ወድበ፡ ወአንበሰ፡ ከመ፡ ይሰድዱ፡ ላዕሌሆሙ፡ እንዘ፡ ኢይበልዑ፡ ሲሳዮሙ፡ ከመ፡ ይፈጽምዎሙ፡ ሶቤሃ፡ ምስለ፡ አዕፅምቲሆሙ።","english":"And then they imprisoned them and cast them into a pit of fire, which was within a pit of ashes, until he should decide what to do with them and judge them. And they cast them into a pit of fire and bound them with heavy fetters without mercy. And they remained in the house of fire for three days and three nights. And after three days, the king commanded that the judges, counselors, nobles, and elders of the land be summoned to the assembly. And the king, whose name was Zeruṣaydan, commanded that those blessed ones, Abya, Silas, and Pentos, be brought before him, while they were bound and in chains. And the king said to them, \"What have you decided, while you have remained these three days without food and water? Is your evil intent still with you as before?\" And the blessed ones answered, \"We are righteous, and we do not say 'yes' to what you proclaim, which is full of evil and filth. And he is a deceiver, the deceiver.\" And he commanded that they be crucified and that their wounds be renewed, and their blood be shed upon the ground. And again he commanded that they be cast into a pit of fire, and that their flesh be burned. And they did so. And the blessed ones said to him, \"Say, O king, the more you increase our torments, the more our glory increases.\" And again he commanded that wild beasts, leopards, wolves, and lions be brought to be set upon them, so that they might devour them as their food, until they would finish them, together with their bones.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ቢተ፡ ሞቅሕ፡","severity":"info","text":"The phrase 'pit of fire' (ቢተ ሞቅሕ) is repeated and combined with 'pit of ashes' (ቢተ ሐፍስ), suggesting a layered torture device, possibly a furnace with ash insulation.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ጺሩጻይዳን፡","severity":"info","text":"The king's name Zeruṣaydan (ጺሩጻይዳን) is a Geʿez rendering of a Seleucid name, likely Antiochus IV Epiphanes, though the form is corrupt or adapted.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወአዘዘ፡ ይሰቅልዎሙ፡","severity":"info","text":"The command to crucify (ይሰቅልዎሙ) echoes New Testament crucifixion narratives, but here it is a punitive measure, not a single execution; the wounds are renewed (የሐድሱ ቍስሎሙ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"አራዊተ፡ ጸዋጋነ፡","severity":"info","text":"Wild beasts (አራዊተ ጸዋጋነ) such as leopards, wolves, and lions were standard Roman and Seleucid execution methods for Christians and rebels, as attested in martyrdom accounts.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ወካዕበ፡ አዘዘ፡","severity":"info","text":"The repeated phrase 'and again he commanded' (ወካዕበ አዘዘ) structures the narrative as a series of escalating tortures, a common hagiographic pattern to emphasize the martyrs' endurance.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ቡሩካን፡","severity":"info","text":"The martyrs are called 'blessed ones' (ቡሩካን), a term used in Ethiopian Orthodox liturgy for saints, indicating this text's reception as a hagiographical model for local martyr cults.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The relationship between the 'pit of fire' and 'pit of ashes' is unclear: they may be the same structure or two separate pits.","The king's name Zeruṣaydan is not directly identifiable with a known historical figure; it may be a corruption of a Seleucid name."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ወአዘዞሙ፡ ለዓቀብተ፡ አራዊት፡ ከመ፡ ይሰድድዎሙ፡ ዲቤሆሙ፡ ወገብሩ፡ እሙንቱ፡ በከመ፡ አዘዝዎሙ፡ ወዓሠርዎሙ፡ ለቅዱሳን፡ ሰማዕት፡ ድኅሪተ፡ ወካዕበ፡ አሠርዎሙ፡ በመታክል፡ ዘገብሩ፡ በተኪንዎ። ወእሙንቱሰ፡ አራዊት፡ ሠረሩ፡ ዲቤሆሙእንዘ፡ ይጥኅሩ፡ ወሶበ፡ በጽሑ፡ ኀቤሆሙ፡ ለሰማዕት፡ ሰገዱ፡ ሎሙ፡ ወተአምኅዎሙ። ወገብኡ፡ ኀበ፡ ኖሎቶሙ፡ እንዘ፡ ይጥኅሩ፡ ወአፍርህዎሙ፡ ለዓቅብት፡ ወወሰድዎሙ፡ እስከ፡ አብጽሕዎሙ፡ ቅድመ፡ ገጹ፡ ለንጉሥ። ወበህየ፡ ቀተሉ፡ እምትዕይንተ፡ ዕልዋን፡ ወ፭፡ ነፍስ። ወብዙኃን፡ ተሰበሩ፡ እንዘ፡ ይጸአቁ፡ በፍርሃት፡ 1ላዕለ፡ ካልኡ፡ እስከ፡ ለሊሁ፡ ንጉሥ፡ ኀደገ፡ መንበሮ፡ ወጐየ፡ ወበዕፁብ፡ አኃዝዎሙ፡ ለአራዊት፡ ወወሰድዎሙ፡ ኀበ፡ ማኅደሪሆሙ። ወመጽኡ\nወአውሥኡ፡ ሰማዕት፡ ወይቤልዎሙ፡ ለአኃዊሆሙ፡ አኮ፡ መፍትው፡ ለነ፡ ከመ፡ ንጕየይ፡ እምድኅረ፡ ቆምነ፡ ለስምዕ፡ ወለእመ፡ ፈራህክሙ፡ ሑሩ፡ ወጐየዩ፡ ለሊክሙ። ወይቤሉ፡ እሙንቱ፡ ንዑሳን፡ አኃዊሆሙ፡ ንሕነኒ፡ ንቀውም፡ ምስሌክሙ፡ ኀበብ፡ ንጉሥ፡ ወለእመ፡ ሞትክሙ፡ ንመውት፡ ምስሌክሙ፡ ንሕነኒ። ወእምዝ፡ ርእየ፡ ንጉሥ፡ ውስተ፡ ናሕሰ፡ ዘጽርሐ፡ መንግሥቱ፡ ከመ፡ ተፈትሑ፡ እሙንቱ፡ ቡሩካን፡ ወይከውሙ\nወአዘዘ፡ ንጉሥ፡ ከመ፡ የአኃዝዎሙ፡ ለ5አኃው፡ ወይጸይዎሙ፡ ውስተ፡ ቤተ፡ ሞቅሕ፡ እስከ፡ ይመክር፡ በዘይኴንኖሙ፡ ወወጻይዎሙ፡ ውስተ፡ ቤተ፡ ሞቅሕ፡ ወዓሠርዎሙ፡ ክቡደ፡ ዕሥርተ፡ ውስተ፡ ኅርወተ፡ ጕንድ፡ ዘእንበለ፡ ምሕረት።","english":"And he commanded the keepers of the wild animals to set them upon them, and they did as he commanded them, and they bound the holy martyrs behind, and again they bound them with chains which they had made by forging. And the wild animals, however, tore at them while they were roaring. And when they reached the martyrs, they bowed down to them and worshipped them. And they went to their dens while roaring, and they terrified the keepers, and they drove them until they brought them before the face of the king. And there they killed some of the nobles and five souls, and many were broken while fleeing in fear. Over the second, even the king himself abandoned his throne and fled. And with difficulty they seized the animals and drove them to their dwelling place, and they came. And the martyrs returned and said to their brothers, \"It is not fitting for us to flee after we have stood for martyrdom. And if you are afraid, go and flee for yourselves.\" And their younger brothers said, \"We also will stand with you before the king, and if you die, we will die with you.\" And then the king saw within the bronze that his kingdom was shattered, that the blessed ones were loosed and would prevail. And the king commanded that the brothers be seized and cast into the prison until he should decide how to judge them. And they cast them into the prison and bound them with heavy chains within a pit of ashes without mercy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ዓቀብተ አራዊት","severity":"info","text":"The phrase 'keepers of the wild animals' (ዓቀብተ አራዊት) is a calque from Greek or Latin, reflecting the Roman practice of using wild beasts in executions.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contains a narrative sequence: the animals refuse to harm the martyrs, bowing instead, which leads to the keepers' terror and the king's flight. This motif of beasts reverencing martyrs is common in hagiography.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'pit of ashes' (ኅርወተ ጕንድ) and 'house of fire' (ቤተ ሞቅሕ) reflect Persian or Roman torture methods, adapted in Ethiopian tradition to emphasize martyrdom.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The martyrs' declaration 'It is not fitting for us to flee after we have stood for martyrdom' echoes 2 Maccabees 7:15, where Eleazar and the Maccabean martyrs refuse to flee persecution.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The motif of wild animals bowing to martyrs is a hagiographic topos, also found in the Acts of Thecla and the Life of Daniel the Stylite, indicating cross-cultural influence.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'over the second' (ላዕለ ካልኡ) is ambiguous: it may refer to a second group of martyrs or a second attempt by the king. The translation follows the latter reading.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the second' (ካልኡ) is unclear: it could be a second group of martyrs or a second phase of the king's actions.","The phrase 'within the bronze' (ውስተ ናሕሰ) may refer to a bronze mirror or a bronze vessel used for divination, but the text does not specify."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ወይቤ፡ ንጉሥ፡ ጺሩጻይዳን፡ አውክዑኒ፡ እሉ፡ መስሕታን፡ ወራዙት፡ ሚመጠነ፡ ይጸንዕ፡ አልባቢሆሙ፡ ለእሉ፡ ዕደው፡ በከመ፡ ጽንዓ፡ ኃይሎሙ፡ ከማሁ፡ እከየ፡ ምግባሮሙ፡ ወሶበ፡ እብል፡ ይኄርው፡ ያዕክዩ፡ አልባቢሆሙ። ወአነ፡ እፈድዮሙ፡ በከመ፡ እከየ፡ ምግባሮሙ፡ ወአውዒ፡ በእሳት፡ ሥጋሆሙ፡ ከመ፡ ይኩን፡ ሐመደ፡ ወይኅርር፡ በህየ፡ እዘሩ፡ ዋዕየ፡ ሥጋሆሙ፡ ከመ፡ ፀበል፡ ላዕለ፡ ደብር፡ ዓቢይ፡ ከመ፡ ይንሥኦሙ፡ ነፋስ። ወእምድኅረ፡ ይቤ፡ ዘንተ፡ ነበረ፡ ሠሉሰ፡ መዋዕለ፡ ወአዘዘ፡ ያምጽእዎሙ፡ ለቅዱሳን፡ ወቀሪቦሙ፡ እሉ፡ ቅዱሳን፡ አዘዘ፡ ያንድዱ፡ እሳተ፡ ውስት፡ ዕቶን፡ ወውስተ፡ ግብ፡ ዓቢይ፡ ወይደዩ፡ ውስቴቱ፡ መናግንተ፡ ጽሕርት፡ ወመፋልሐተ፡ እሳት፡ ፒሳ፡ ወፓፒራ፡ ወስብሐ፡ ወመዓረ፡ ግራ፡ ወአፍላጢስ፡ ወክብሪት። ወሶበ፡ ፈልሐ፡ ዕቶን፡ ሖሩ፡ ኀበ፡ ንጉሥ፡ ላዕካኒሁ፡ እንዘ፡ ይብሉ፡ ገበርነ፡ ዘአዘዝከነ፡ ፈኑ፡ ሰብአ፡ ዘይትወደይ። ወአዘዘ፡ ይቀበልዎሙ፡ ወይፀውርዎሙውስተ፡ ዕቶን፡ እሳት፡ ወገብሩ፡ በከመ፡ አዘዞሙ፡ ንጉሥ፡ ወበዊዖሙ፡ ውስቴቱ፡ ቡሩካን፡ መጠው፡ ነፍሶሙ፡ ለእግዚአብሔር። ወተቀበልዎሙ፡ መላእክት፡ እንዘ፡ ይረእይዎሙ፡ እለ፡ ወረውዎሙ፡ ወወሰዱ፡ ነፍሳቲ፡ ሆሙ፡ ውስተ፡ ሕፅነ፡ አብርሃም፡ ይስሐቅ፡ ወያቆብ፡ ውስተ፡ ገነተ፡ ትፍሥሕት።","english":"And the king, Cyrus, said, \"Bring to me these anointed ones, and the wicked ones, from the time they were strong, their hearts for these wild beasts, according to the strength of their power, likewise, as the evil of their deeds, and when I say, they will be ashamed, they will deny their hearts, and I will judge them according to the evil of their deeds.\" And he commanded that their flesh be burned with fire, so that it might become ash and be scattered there, and that the pieces of their flesh be cast like seed upon a great mountain, so that the wind might carry them away. And after he said this, three days passed, and he commanded that the saints be brought, and when they brought them, these saints commanded that fire be kindled in a furnace and in a great pit, and that they throw into it nails of iron and instruments of fire, pitch, papyrus, sulfur, and brimstone, and lime, and gravel, and asphalt, and sulfur. And when the furnace was heated, his messengers went to the king, saying, \"We have done what you commanded; send men who will throw them in.\" And he commanded that they receive them and cast them into the furnace of fire, and they did as the king commanded them. And when they cast them in, the blessed ones commended their souls to the Lord, and the angels received them, while those who had thrown them in saw them, and they took their souls into the bosom of Abraham, Isaac, and Jacob, into the Garden of Joy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ጺሩጻይዳን","severity":"info","text":"The Geʿez form ጺሩጻይዳን (Ṣirūṣāydān) represents the Persian king Cyrus, but the orthography is unusual and may reflect a secondary development or scribal error.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ፒሳ ወፓፒራ","severity":"info","text":"The terms ፒሳ (pīsā) and ፓፒራ (pāpīrā) likely denote 'pitch' and 'papyrus' respectively, both flammable materials used in the furnace; the pairing is typical of martyrdom narratives.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ውስተ ሕፅነ አብርሃም ይስሐቅ ወያቆብ","severity":"info","text":"The phrase 'into the bosom of Abraham, Isaac, and Jacob' echoes a common early Christian and Jewish trope for the afterlife, found in New Testament and patristic literature (e.g., Luke 16:22; Heb. 11:8–22).","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"},{"key":"dossier:greek-catena-petri-i","label":"gap dossier: Catena on the First Epistle of Peter (the so-called 'Catena of Andrew')","url":"https://naxiai.com/christian/gaps/greek-catena-petri-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a tripartite structure: the king's speech ordering execution, the three-day delay, and the furnace scene with angelic reception. This pattern is typical of hagiographic martyrdom accounts.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The use of a furnace and various incendiary materials (pitch, sulfur, brimstone) recalls the martyrdom of the Seven Maccabees (2 Macc 7) and later Christian martyrologies, suggesting literary dependence or shared topoi.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The angelic reception into the 'Garden of Joy' (ገነተ ትፍሥሕት) reflects a distinctively Ethiopic eschatological motif, possibly influenced by the Book of Enoch or local tradition.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Cyrus' (ጺሩጻይዳን) is ambiguous: it may refer to Cyrus the Great or a later Persian ruler; the text does not specify. The reading taken is that it is the Persian king Cyrus, but the orthography is irregular.","The phrase 'the blessed ones commended their souls to the Lord' could be interpreted as a prayer or a passive surrender; the reading taken is active commendation."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Chapter 4\n\nወውእቱ፡ መምዕለይ፡ ሶበ፡ ርእየ፡ ከመ፡ ሞቱ፡ አዘዘ፡ ከመ፡ ያውዕዩ፡ ሥጋሆሙ፡ በእሳት፡ እስከ፡ ይከውን፡ ከመ፡ ጸበል፡ ወይዝርውዎ፡ በነፋስ፡ ወኢተክህሎ፡ ያውዒ፡ ስእርተ፡ ርእሶሙ፡ እምአብድንቲሆሙ፡ ወአውጽእዎሙ፡ እምግብ። ወካዕበ፡ አንደዱ፡ እሳት፡ ዲቤሆሙ፡ እምነግህ፡ እስከ፡ ሠርክ፡ ወኢለከፎሙ፡ ወካዕበ፡ ይቤሎ፡ ሀቡ፡ ንዑ፡ ንውሩ፡ ሥጋሆሙ፡ ውስተ፡ ባሕር። ወገብሩ፡ በከመ፡ አዘዞሙ፡ ንጉሥ፡ ወወረውዎሙ፡ ውስተ፡ ባሕር፡ ወአልቦ፡ ዘውኅጦሙ፡ ባሕር፡ እመሂ፡ ገቢሮሙ፡ ላዕሌሆሙ፡ ክቡዳተ፡ ሕጻውንተ፡ ወአዕባነ፡ ዓበይተ፡ ወማኅረፀ፡ ዓድግ፡ ወኢተሰጥሙ፡ ውስተ፡ ባሕር፡ አላ፡ ጸለሉ፡ መልእልተ፡ ቀላይ፡ እስመ፡ መንፈሰ፡ እግዚአብሔር፡ ሀሎ፡ ላዕሌሆሙ፡ ወሰእኖሙ፡ በኵሉ፡ ዘመንገነ፡ በኪኑ። ወይቤ፡ እስመ፡ አንጠየኒ፡ ሥጋሆሙ፡ ዝንቱ፡ እምነፍሳቲሆሙ፡ ምንተ፡ እራሱ፡ አግድፍ፡ ሥጋሆሙ፡ ለአራዊት፡ ከመ፡ ይብልዕዎሙ። ወገብሩ፡ ከማሁ፡ ወኢለከፉ፡ ወራዊት፡ ወአዕዋፍ፡ ሥጋሆሙ፡ ወነበረ፡ ሥጋሆሙ\nመዋዕለ፡ እንዘ፡ ይጼልልዎሙ፡ በክነፊሆሙ፡ አንስርት፡ ወአዕዋፍ፡ እምሐሩረ፡ ፀሐይ፡ ወአብጽንቲሆሙ፡ ለ\nወሶበ፡ ርእይዎሙ፡ በርቀ፡ ሥጋሆሙ፡ ከመ፡ እግረ፡ ፀሐይ፡ ወከመ፡ ደብተራ፡ ብርሃን፡ ዖድዎ፡ መላእክት፡ ለሥጋሆሙ። ወመከረ፡ ወኃጥአ፡ ዘይገብር፡ ወእምዝ፡ ከረየ፡ ምድረ፡ ወደፈነ፡ ሥጋሆሙ፡ ለኃምስቱ፡ ሰማዕት።","english":"Chapter 4\n\nAnd that same Mameley, when he saw that they had died, commanded that their bodies be burned with fire until they became like ash, and that they be scattered to the wind. And he was unable to burn the hair of their heads from their bodies, and he brought them out from the furnace. And again they kindled fire upon them from morning until evening, and they did not consume them. And again he said to them, \"Take them, go, and cast their bodies into the sea.\" And they did as the king commanded them, and they cast them into the sea. But the sea did not receive them; rather, it cast them up onto the shore, for heavy stones were bound upon them, and great rocks, and a millstone of iron, and they did not sink into the sea, but they floated upon the surface of the water, because the Spirit of the Lord was upon them. And they sought them in every place, but they did not find them. And he said, \"Since their bodies have escaped me, what shall I do? I will cast their bodies to the wild beasts, that they may devour them.\" And they did likewise, and the wild beasts and the birds did not consume their bodies. And their bodies remained for a time, while eagles and birds shaded them with their wings from the heat of the sun, and their bodies were not consumed.\n\nAnd when they saw their bodies from afar, like the foot of the sun and like a tablet of light, the angels anointed their bodies. And he repented and regretted what he had done. And after that, the earth trembled and covered the bodies of the five martyrs.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"መምዕለይ","severity":"info","text":"The name Mameley (መምዕለይ) is a Geʿez transliteration of a Greek or Hebrew original; its exact identity is uncertain, but it likely refers to a Persian official under Cyrus.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"መንፈሰ እግዚአብሔር","severity":"info","text":"The phrase 'Spirit of the Lord' (መንፈሰ እግዚአብሔር) echoes Old Testament usage (e.g., Judg 3:10, 1 Sam 10:10) where divine protection prevents physical harm to the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The motif of bodies floating despite heavy weights (stones, iron millstone) is a hagiographic topos found in early Christian martyr acts, emphasizing miraculous preservation.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The scene of eagles shading bodies with wings parallels the apocryphal 'Story of the Forty Martyrs of Sebaste' (4th cent.), where birds protect the remains of the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative climax: three failed attempts to destroy the martyrs' bodies (fire, sea, beasts) are followed by angelic anointing and divine burial, reinforcing their sanctity.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Ethiopian Orthodox tradition venerates these five martyrs as saints; the account is read during the commemoration of the Maccabean martyrs in the Synaxarium.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Mameley (መምዕለይ) is unclear; it may be a corruption of a Persian name or a title.","The phrase 'foot of the sun' (እግረ ፀሐይ) is ambiguous: it could refer to a solar ray or a geographical feature; the translation 'like the foot of the sun' is interpretive."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ወአስተርአይዎሙ፡ በሌሊተ፡ ለውእቱ፡ ንጉሥ፡ ረሲዕ\nወሶበ፡ ነቅሐ፡ ፈርሃ፡ ወፈቀደ፡ ያጕይየ፡ እማእዘንት፡ ለማእዘንተ፡ ቢት፡ እስመ፡ መሰሎ፡ ማዕሊተ፡ ዘቦኡ፡ ውስተ፡ ቤቱ፡ ወተማዕለዩ፡ ሎቱ፡ ወርዕደ፡ ብረኪሁ፡ ወፈርሃ፡ እስመ፡ መሰሎ፡ ዘይቀትልዎ። ወበእንተ፡ ዝንቱ፡ ይቤ፡ ምንተ፡ ትፈቅዱ፡ አጋእዝትየ፡ ወምንት፡ እግበር፡ ለክሙ። ወአውሥእዎ፡ ወይቤልዎ፡ አኮኑ፡ ንሕነ፡ እሙንቱ፡ ዘቀትልከነ፡ ወአወዓይከነ፡ ወአዘዝከነ፡ ከመ፡ ይግድፉ፡ ኪዳነ፡ ውስተ፡ ባሕር፡ ወሰእንከ፡ እስመ፡ ዓቀበ፡ እግዚአብሔር፡ ሥጋነ፡ እስመ፡ ተወከልነ፡ ቦቱ፡ አኰቴት፡ ለእግዚአብሔር፡ እስመ፡ ዘተወከለ፡ ቦቱ፡ ኢይወፍዕ፡ ወንሕነኒ፡ ዘተወከልነ፡ ቦቱ፡ ኢተኀፈርነ። ወይቤሎሙ፡ ምንተ፡ እሁበክሙ፡ ዓሰበ፡ ህየንተ፡ ዘገበርኩ፡ ላዕሌክሙ፡ እኩየ፡ እስመ፡ ኢያእመርኩ፡ ከመ፡ ከመዝ፡ ይረክበኒ፡ ዝንቱ፡ ኵነኔ። ወይእዜኒ፡ ፍልጡ፡ ሊተ፡ መጠነ፡ እሁበክሙ፡ አሰበ፡ ከመ፡ ኢትንሥኡ፡ ነፍስየ፡ በሞት፡ ወኢታወርዱኒ፡ ውስተ፡ ሲኦል፡ ሕያውየ። እስመ፡ ዓመፅኩኩ፡ አነ፡ ኅድጉ፡ ዘንተ፡ አበሳየ፡ እስመ፡ ሕገ፡ አቡክሙ፡ ምሕረት። ወአውሥእዎ፡ ቡሩካን፡ ሰማዕት፡ ወይቤልዎ፡ ንሕነሰ፡ ኢንፈድየኩ፡ እኩየ፡ ህየንተ፡ ዘገ፡ በርኩ፡ ላዕሌነ፡ ሀሎ፡ እግዚአብሔር፡ አምላክነ፡ ዘይፈድየከ፡ እስመ፡ ፍዳሰ፡ ዚእግዚአብ፡ ሔር፡ ውእቱ። ወባሕቱ፡ አስተርአይናከ፡ ከመ፡ ሕያዋን፡ ንሕነ፡ በእንተ፡ ኡረተ፡ ልብከ፡ ወሕፀፀ፡ አእ፡ ምሮትከ፡ ወኪያነሰ፡ እንዘ፡ ታመስል፡ ከመ፡ ዘከትልከነ፡ አስተዳሎከ፡ ለነ፡ ሕይወተ።","english":"And they appeared to him by night, to that wicked king. And when he awoke, he was afraid, and he wanted to flee from one corner to another corner of the house, because he thought they were coming to kill him. And because of this, he said, \"What do you desire, my lords, and what shall I do for you?\" And they answered him and said to him, \"Are we not those whom you killed, and whom you burned, and whom you commanded to be cast into the sea? And we have asked you, because the Lord has preserved our bodies, for we trusted in him. Thanks be to the Lord, for he who trusts in him does not perish, and we who trusted in him have not been destroyed.\" And he said to them, \"What compensation shall I give you for the evil I have done to you? For I did not know that such punishment would befall me. And now, tell me how much I shall give you as compensation, so that you may not take my life by death and not cast me alive into hell. For I have sinned; forgive me this transgression, for the law of your fathers is mercy.\" And the blessed martyrs answered him and said to him, \"We do not desire evil in return for what you have done to us. There is the Lord our God who will judge you, for the judgment of the Lord is his.\" And they only appeared to you as if we were alive, because of the repentance of your heart and the sincerity of your faith. And as for us, while you thought you had killed us, you have given us life.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The king's terror and offer of compensation echo a motif of divine retribution common in hagiographic expansions of the Maccabean martyr narratives.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ሰማዕት","severity":"info","text":"The Geʿez term ሰማዕት (sāmaʿt) here means 'martyrs' and is used to refer to the executed brothers, consistent with its standard Christian usage in Ethiopic literature.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The martyrs' statement 'he who trusts in him does not perish' echoes Psalm 34:22 (LXX) and the broader biblical theme of trust in God preserving the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The motif of martyrs appearing to a persecutor in a dream is a common hagiographic topos, found in later Ethiopic synaxaria and in the Greek tradition of the Maccabean martyrs.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the climax of the king's confrontation with the martyrs, transitioning from his terror to their theological rebuke and his plea for mercy.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Ethiopic version of 1 Maccabees, though based on a lost Vorlage, was widely copied in Ethiopian monasteries and is cited in later hagiographic collections.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Geʿez phrase 'ኢይወፍዕ' (ʾuyawfəʿ) is ambiguous: it could mean 'does not perish' or 'does not fail', but the context of trust and preservation supports the former.","The identity of the 'wicked king' (ንጉሥ ረሲዕ) is not specified in the text; it may refer to Antiochus IV Epiphanes or a generic persecutor."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ወአንተሰ፡ ወአማልክቲከ፡ ትወርዱ፡ ውስተ፡ ኵነኔ፡ ነደ፡ እሳት፡ ኀበ፡ አልቦ፡ ሙፃዕ፡ እስከ፡ ለዓለም። አሊለክሙ፡ አንተ፡ ወአማልክቲከ፡ እለ፡ ታመልኮሙ፡ ወትሰግዱ፡ ሎሙ፡ ኃዲገክሙ፡ ሰጊደ፡ ለእግዚአብሔር፡ ዘፈጠርክሙ፡ እንዘ፡ ምራቅ፡ አንትሙ፡ ወኢተአምሩ፡ እምኀበ፡ አምጻእክሙ፡ አኮኑ፡ ጢስ፡ አንትሙ፡ ኃላፍያን፡ እለ፡ ይእዜ፡ ታስተርእዩ፡ ወጊሠመ፡ ተኃልፉ። ወአውሥአ፡ ንጉሥ፡ ወይቤሎሙ፡ ምንት፡ ትኢዝዙኒ፡ ከመ፡ አግበር፡ በኵሉ፡ ዘፈቀድክሙ። ወይቤልዎ፡ አኮ፡ በእንተ፡ ርእስነ፡ ዘንሜህረከ፡ አላ፡ በእንተ፡ ርእሰከ፡ ከመ፡ ኢትባዕ፡ ውስተ፡ ኵነኔ፡ ነደ፡ እሳት። እስመ፡ እሙንቱ፡ አማልክቲክሙ፡ ወርቅ፡ ወብሩር፡ ዕፀ፡ ወዕብን፡ ግብረ፡ ዕደ፡ ሰብእ፡ እለ፡ አልቦሙ፡ ነፍሰ፡ ወልቡና፡ ወአእምሮ። እስመ፡ እሙንቱ፡ ሰፈ፡ ይቀትሉ፡ ወኢየሐይወ፡ ኢያሤንዩ፡ ወኢየሐስሙ፡ ኢየኃሥሩ፡ ወኢያከብሩ፡ ኢያነድዩ፡ ወኢያብዕሉ፡ ኢይምሕዉ፡ ወኢይተክሉ፡ አላ፡ ያስሕቱ፡ ኪያክሙ፡ በመንፈሰ፡ አጋንንት፡ እለ፡ ኢይፈቅዱ፡ ከመ፡ ይድኃን፡ አሐዱ፡ እምሰብእ። ወፈድፋድሰ፡ እለ፡ ከማክሙ፡ ለዕውራን፡ አልባብ፡ እለ፡ ይመስልክሙ፡ ከመ፡ እሙንቱ፡ ዘፈጠሩክሙ፡ እስመ፡ ለሊክሙ፡ ዘፈጠርክምዎሙ። እስመ፡ ይትጋብኡ፡ መንፈሰ፡ አጋንንት፡ ወሰይጣናት፡ ያውሥኡክሙ፡ ዘከመ፡ ፈቀድ፡ ክሙ፡ ከመ፡ ያሰጥሙክሙ፡ ውስተ፡ ባሕረ፡ እሳት። ወአንተሰ፡ ኅድግ፡ ዘንተ፡ ሰሕተተ፡ ወአምልኮ፡ ለእግዚአብሔር፡ አምላክነ፡ ወዝንቱ፡ ይኩነነ፡ ህየንተ፡ ሞትነ፡ ዓሰበ፡ ከመ፡ ንርብሐ፡ ለነፍስነ።","english":"And you, and your gods, will descend into the punishment of the fire of fire, to a place from which there is no escape, forever. Woe to you and your gods, whom you worship and to whom you bow down, having abandoned prostration to the Lord who created you, while you are in error and do not know from where you were brought. Are you not fools, you who are transient, who now appear and then pass away? And the king answered and said to them, “What do you command me to do, that I may do all that you wish?” And they said to him, “No, it is not for our sake that we have enlightened you, but for your own sake, that you may not fall into the punishment of the fire of fire. For those are your gods: gold and silver, wood and stone, the work of human hands, which have no soul, nor heart, nor mind. For those are a sword that kills, and does not give life, does not give rest, does not give mercy, does not give grace, does not give honor, does not give light, does not give increase, does not give forgiveness, does not give planting. But they deceive you with the spirit of demons, who do not wish that even one person among men be saved. And many are those like you, blind of heart, who think that those created you, for you yourselves created them. For the spirits of demons and satans will gather and incite you according to your will, that they may drown you in a sea of fire. And you, abandon this error and worship the Lord, our God. And let this be for us instead of our death, a reward, that we may gain for our soul.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ኵነኔ ነደ እሳት","severity":"info","text":"The phrase 'punishment of the fire of fire' is a pleonastic intensification, likely a Geʿez rhetorical doubling of 'fire' to emphasize eternal torment.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"አማልክቲከ","severity":"info","text":"The term 'your gods' (አማልክቲከ) refers to pagan idols, contrasting with the singular 'Lord' (እግዚአብሔር) for the God of Israel, a standard polemic in Ethiopic Maccabees.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወርቅ ወብሩር ዕፀ ወዕብን","severity":"info","text":"The description of idols as 'gold and silver, wood and stone, the work of human hands' echoes biblical critiques of idolatry, e.g., Psalm 115:4 (LXX) and Wisdom of Solomon 13–15.","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"መንፈሰ አጋንንት","severity":"info","text":"The 'spirit of demons' (መንፈሰ አጋንንት) reflects a dualistic worldview common in Ethiopic apocalyptic literature, where demons deceive humans into idolatry.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ወአውሥአ ንጉሥ","severity":"info","text":"The king's response ('And the king answered') marks a dialogic shift from the martyrs' speech to royal submission, a structural pattern in hagiographic narratives.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ዘንተ ሰሕተተ","severity":"info","text":"The call to 'abandon this error' (ዘንተ ሰሕተተ) aligns with Ethiopic homiletic traditions that use Maccabees as a model for anti-pagan polemic in the Aksumite period.","cites":[{"key":"hollis:alma990015312960203941","label":"The Munro-Hay collection of aksumite coins","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990015312960203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ኵነኔ ነደ እሳት' could be read as 'punishment of the fire of fire' or 'punishment of the fire of hell'; the Geʿez allows both, but the English draft takes the former.","The identity of the speakers (the martyrs) is clear from context, but the Geʿez does not explicitly name them in this passage."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ወውእቱሰ፡ ይደነግፅ፡ ወይደመም፡ ወያነክር፡ ወይፈርህ፡ እስመ፡ ምሉሐን፡ አስይፍ፡ ቲሆሙ፡ ለ\nወይቤ፡ ይእዚ፡ አእመርኩ፡ ከመ፡ አማን፡ ይትነሥኡ፡ ሙታን፡ እለ፡ ኮኑ፡ ሐመደ፡ ወአንሰ፡ ሕቀ፡ ክመ፡ ዘእምተረፍኩ፡ እምቀቲል። ወእምዝ፡ ተሠወሩ፡ እምአዕይንቲሁ፡ ለውእቱ፡ ንጉሥ፡ ወእምይእቲ፡ ዕለት፡ ኃደገ፡ አው፡ ዕዮተ፡ ሥጋሆሙ፡ ውእቱ፡ ጺሩጻይዳን፡ ዕቡይ፡ ወዝሁር፡ ውእቱ። ወይትፌሣሕ፡ በስሕተተ፡ ልቡ፡ ወበአማልክቲሁ፡ እስመ፡ አሰሐትዎ፡ ብዙኃ፡ መዋዕለ፡ ወአኮ፡ ለሊሁ፡ ባሕቲቱ፡ ዘስሕተ፡ አላ፡ እለ፡ ከማሁ፡ አሰሐተ፡ ብዙኃነ፡ እስከ፡ ኃደጉ፡ ተሊዎቶ፡ ለዘፈጠሮሙ። ወዘብሑ፡ ደቂቆሙ፡ ወአዋልዲሆሙ፡ ለአጋንንት፡ ወይገብሩ፡ ፈቃደ፡ ልቦሙ፡ ዝሙተ፡ ወምርዓት፡ ዘመሐሮሙ፡ አቡሆሙ፡ ሰይጣን፡ ከመ፡ ይግበር፡ ሁከተ፡ ወምርዓተ፡ ዘኢይሠምር፡ እግዚአብሔር። ወያወስቡ፡ እሞሙ፡ ወያረኵሱ፡ አሐቲሆሙ፡ ወአዝማዲሆሙ፡ ወኵሉ፡ ዘይመስሎ፡ ለዝ፡ ንቱ፡ ምግባር፡ ርሱሕ፡ ወያረኩሱ፡ ነፍሳቲሆሙ፡ ወዓበዩ፡ ተመይጦ፡ እስመ፡ ሰይጣን፡ አጽንዓ፡ አልባቢሆሙ፡ ለእሙንቱ፡ ጠዋያን። ወውእቱሰ፡ ጺርጻይዳን፡ ዕቡይ፡ ወዝኁር፡ ውእቱ፡ ዘኢየአምር፡ ፈጣሪሁ፡ ወይትሜካህ፡ በአማልክቲሁ። እፎኑ፡ ይሁብ፡ እግዚአብሔር፡ መንግሥተ፡ ለእለ፡ ኢየአምርዎ፡ ወይቤ፡ እስመ፡ ይፈ፡ ትኖሙ፡ እመ፡ ይትመየጡ፡ ወይገብኡ፡ ኀቤሁ። ወእመሰ፡ ተመይጡ፡ ወገብኡ፡ ኀቤሁ፡ ያፈቅሮሙ፡ ወየዐቅብ፡ መንግሥቶሙ፡ ወእመሰ፡ ዓበዩ፡ ይኴንኖሙ፡ በረዓደ፡ ገሃነም፡ ዘለዓለም።","english":"And he will thunder, and rage, and be bitter, and fear, for the swords of the kings are full. And he said, \"Now I know that truly the dead will rise, those who were dust; and I am but a remnant of the slain.\" And after that, they hid themselves from the eyes of that king, and from that day he abandoned the care of their bodies. That Gizerzhaydan is proud and arrogant, and he rejoices in the error of his heart and in his gods, because they have led him astray for many days. And not only he himself erred, but those like him led many astray, until they abandoned the worship of their Creator, and sacrificed their sons and daughters to demons, and did the will of their hearts, fornication and evil, which their father Satan taught them, to do harm and evil which God does not desire. And they defile their mothers, and they violate their sisters and their relatives, and everything that resembles this is an evil deed, and they violate their own souls, and they have become proud in their rebellion, because Satan has strengthened the hearts of those wicked ones. And that Gizerzhaydan is proud and arrogant, and he does not know his Creator, and he boasts in his gods. How then would God give the kingdom to those who do not know Him? And he said, \"For if they live, if they rebel and come to Him, and if they rebel and come to Him, He will love them and preserve their kingdom; but if they are proud, He will punish them with the thunder of Gehenna forever.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ጺርጻይዳን","severity":"info","text":"The name Gizerzhaydan (ጺርጻይዳን) is a Geʿez transliteration of a foreign name, likely Persian or Semitic, but its exact origin and meaning are uncertain; it may be a corruption of a historical figure or a symbolic name.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወይቤ፡ ይእዚ፡ አእመርኩ፡ ከመ፡ አማን፡ ይትነሥኡ፡ ሙታን፡","severity":"info","text":"The statement 'Now I know that truly the dead will rise' echoes resurrection themes found in Daniel 12 and 2 Maccabees 7, though no direct quotation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage reflects a polemic against idolatry and demon worship, common in Jewish and Christian apocalyptic literature of the Second Temple period, and may draw on traditions of Antiochus IV's persecution.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between third-person narration of Gizerzhaydan's pride and a first-person speech ('he said'), creating a rhetorical pattern of accusation and prophetic warning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage is part of the Ethiopic version of 1 Maccabees, which was transmitted in the Geʿez tradition and is included in the broader Ethiopian Orthodox canon, though its Greek Vorlage is lost.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"},{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ጺርጻይዳን","severity":"caution","text":"The name Gizerzhaydan may be a scribal corruption or variant of a known figure (e.g., 'Zerubbabel' or 'Sardanapalus'), but no secure identification exists; the Geʿez text shows possible orthographic instability.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Gizerzhaydan is uncertain; it may be a historical or symbolic figure.","The phrase 'thunder of Gehenna' (በረዓደ፡ ገሃነም) is ambiguous: it could mean 'thunderbolt' or 'roar' of Gehenna, reflecting a conflation of natural and eschatological imagery."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ንጉሥሰ፡ በከመ፡ ዕበየ፡ መንግሥቱ፡ ይፈርሆ፡ ለእግዚአብሔር፡ አምላክ፡ ወመኰንንሂ፡ በከመ፡ ዕበየ፡ ምኩናኑ፡ ይትኴነን፡ በሠናይ፡ ለፈጣሪሁ። ወሊቃውንትኒ፡ ወዓበይት፡ ወሀበይት፡ ወመገብት፡ በከመ፡ ዕበየ፡ ክብሮሙ፡ ይትኤዘዙ፡ ለፈጣሪሆሙ። እስመ፡ ፈጠረ፡ ኵሉ፡ ፍጥረት፡ ውእቱ፡ እግዚአ፡ ሰማያት፡ ወምድር፡ ዘያነዲ፡ ወዘያብዕል፡ ዘየኀሥር፡ ወያከብር፡ እስመ፡ አልቦ፡ ባዕድ፡ አምላከ፡ ዘእንበሌሁ፡ በሰማይ፡ በላዕሉ፡ ወበምድር፡ በታሕቱ።\n\nChapter 5\n\nተዓበየ፡ ረዓይታዊ፡ ወበአሐቲ፡ ፈጸንተ፡ ረስየ፡ እግዚአብሔር፡ ከመ፡ ይምላዕ፡ ከርሦ፡ እምእግሩ፡ እስከ፡ ርእሱወበይእቲ፡ ንሰቲት፡ ፈጸንተ፡ ሞተ። ወካዕበ፡ ተዓበየ፡ ናምሩድ፡ ዘአግበረ፡ ዓራተ፡ ዘሐፂን፡ እምብዙኃ፡ ጽንዑ፡ ለውእቱኒ፡ ከበቶ፡ እግዚአብሔር። ወካዕበ፡ ተዓበየ፡ ናቡከደነፆር፡ ወይቤ፡ አልቦ፡ ካልዕ፡ ንጉሥ፡ ዘእንቢሌየ፡ ወአነ፡ ውእቱ፡ ዘዓሠርቅ፡ ፀሐየ፡ በዲበ፡ ምድር፡ ወእምብዝኃ፡ ትዕቢተ፡ ይቤ፡ ከመዝ። ወሰደድ፡ እግዚአብሔር፡ እምሰብእ\nዓመተ፡ ወረሰየ፡ እግዚአብሔር፡ መክፈልቶ፡ ምስለ፡ አራዊት፡ ወአዕዋፈ፡ ሰማይ፡ እስከ፡ የአምር፡ ከመ፡ እግዚአብሔር፡ ዘፈጠሮ። ወሶበ፡ አእመሮ፡ ካዕበ፡ አግብኦ፡ ውስተ፡ መንግሥቱ፡ መኑ፡ ዘተዓጸዎ፡ ወተዓበየ፡ ላዕለ፡ እግዚአብሔር፡ ፈጣሪሁ፡ ዘኢኮነ፡ መሬተ። ወመኑ፡ ዘተዓደዎ፡ ለሕጉ፡ ወሥርዓቱ፡ ወለመኑ፡ ዘኢውኅጠቶ፡ ምድር። ወአንተኒ፡ ጺሩጻይዳን፡ ትፈቅድ፡ ትትዓበይ፡ ወላዕለ፡ ፈጣሪከ፡ ወካዕበ፡ ሀለወከ፡ ለከኒ፡ ከማሆሙ፡ ከመ፡ ይሥዓርከ፡ እምትዕቢትከ፡ ወያውርድከ፡ ውስተ፡ መሬተ፡ ሞት።","english":"The king, as great as his kingdom is, fears the Lord God; and the judge, as great as his judgment is, is judged well by his Creator. And the nobles, elders, rich, and mighty, as great as their glory is, are humbled before their Creator. For He created all creation; He is the Lord of the heavens and earth, who humbles and exalts, who diminishes and honors, for there is no other god besides Him in heaven above or on earth below.\n\nChapter 5\n\nThe shepherd became proud, and in one moment the Lord filled him from his feet to his head, and in that same moment he died. And Nimrod became proud, who built the tower of brick from the multitude of his strength, but the Lord surrounded him. And Nebuchadnezzar became proud and said, \"There is no other king besides me, and I am the one who darkens the sun upon the earth.\" And from the multitude of his pride he spoke thus; and the Lord cast him out from among men, and the Lord appointed his portion with the beasts and birds of the sky until he would know that the Lord is the one who created him. And when he knew, he again brought him into his kingdom. Who is it that has been proud and boasted over the Lord his Creator, who made the earth? And who is it that has transgressed His law and ordinance, and for whom has the earth not swallowed him up? And you, Zerubbabel, do you wish to be proud and boast over your Creator? And has it not happened to you as to them, that He will punish you for your pride and cast you down into the pit of death?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 5","severity":"info","text":"The passage begins a new chapter (ተዓበየ) with a series of exempla of pride (shepherd, Nimrod, Nebuchadnezzar) before addressing Zerubbabel directly.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ናምሩድ","severity":"info","text":"Nimrod (ናምሩድ) is associated with building the tower of brick (ዓራተ ዘሐፂን), echoing Genesis 11:1–9, though the biblical text does not name Nimrod as builder.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ናቡከደነፆር","severity":"info","text":"Nebuchadnezzar (ናቡከደነፆር) claims to darken the sun, a motif found in Daniel 4 (LXX) where he boasts and is humbled by God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ጺሩጻይዳን","severity":"info","text":"Zerubbabel (ጺሩጻይዳን) is a post-exilic Jewish leader; his appearance here as a figure of pride is unattested in biblical or known Second Temple sources, suggesting a unique tradition.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ወካዕበ ተዓበየ ናምሩድ","severity":"info","text":"The Nimrod episode, with God surrounding him, is elaborated in later Ethiopic traditions (e.g., the Conflict of Adam and Eve), but this passage predates those and may be a source.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ረዓይታዊ","severity":"caution","text":"The shepherd (ረዓይታዊ) who becomes proud and dies in one moment is not identified; the exemplum is obscure and may be a corruption or a lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the shepherd (ረዓይታዊ) is unclear; it may be a biblical figure or a local tradition.","The phrase 'filled him from his feet to his head' (ከመ ይምላዕ ከርሦ እምእግሩ እስከ ርእሱ) is ambiguous: it could mean God filled him with pride or with punishment.","The transition from Nebuchadnezzar's return to the rhetorical question about Zerubbabel is abrupt, possibly indicating a lacuna."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ወዓዲ፡ ውስተ፡ ሲኦል፡ ጸናፌ፡ ጽልት፡ ኀበ፡ ብካይ፡ ወሐቀየ፡ ሰነን፡ መትሕተ፡ ታሕቲተ፡ ውስተ፡ ግብ፡ ዓቢይ፡ ወሙቅ፡ ኀበ፡ ሰልቦቱ፡ ሙፃዕ፡ እስከ፡ ለዓለም። አንተኪ፡ ሰብእ፡ ወመሬት፡ አንተ፡ ዘጌሠመ፡ ትመውት፡ ከመ፡ እለ፡ ከማከ፡ ዕቡያን፡ ነገሥት፡ እለ፡ ኀደጉ፡ ንብረተ፡ ዝ፡ ዓለም። ንሕነሰኪ፡ ንብል፡ አንተኪ፡ ሰብእ፡ ወአኮ፡ እግዚአብሔር፡ እስመ፡ እግዚአብሔር፡ ፈጣሬ፡ ሰማያት፡ ወምድር፡ ወፈጣሬ፡ ዚአከ። ወውእቱ፡ ያቲሕቶሙ፡ ለዕቡያን፡ ወያሌዕሎሙ፡ ለትሑታን፡ ወውእቱ፡ ይሁብ፡ ጽንዓ፡ ለድኩማን፡ ወውእቱ፡ ይሁብ፡ ድካመ፡ ለጽኑዓን። ወውእቱ፡ ይሁብ፡ ሞተ፡ ለሕያዋን፡ ወውእቱ፡ ያነሥኦሙ፡ ለምውታን፡ እለ፡ ሰከቡ፡ ውስተ፡ መቃብር፡ ወኮኑ፡ ሐመደ። ወያግዕዞሙ፡ ለአግብርት፡ ውስተ፡ ሕይወት፡ እምግብርናት፡ ዘኃጢአት። ኦ፡ ንጉሥ፡ ጺሩጻይዳን፡ ለምንት፡ ትትሜካህ፡ በአማልክቲከ፡ ርኩሳን፡ ዘአልቦሙ፡ ባቁዕ። እግዚአብሔር፡ ሰማያተ፡ ገብረ፡ ወምድረ፡ ሣረረ፡ ወባሕረ፡ ዓቢየ፡ ፈጠረ፡ ፀሐየ፡ ወወርኃ፡ አቀመ፡ አዝማነ፡ ወዓመታተ፡ ሠርዓ። ወይወፍር፡ ሰብእ፡ ውስተ፡ ተግባሩ፡ ይውዕል፡ ወይትቀነይ፡ እስከ፡ ይመሲ፡ ወከዋክብተ፡ ሰማያትኒ፡ ትኩሳን፡ በቃሎ። ወይኋልቆሙ፡ ለኵሎሙ፡ በበአስማቲሆሙ፡ ወአልቦ፡ ዘይከውን፡ ዘኢያእመረ፡ እግዚአብሔር። ወመላእክተ፡ ሰማይኒ፡ ውእቱ፡ ዘዘ፡ ከመ፡ ይትለአክዎ፡ ወይሰብሑ፡ ለስሙ፡ ቅዱስ፡ ወይትፌነው፡ ኀበ፡ ኵሉ፡ መላእክት፡ በእንተ፡ እለ፡ ይወርሱ፡ ሕይወተ። ሩፋኤል፡ መልአክ፡ ተፈነወ፡ ኀበ፡ ጦቢት፡ ወአድኃኖ፡ ለጦብያ፡ በብሔረ፡ ራጉኤል።","english":"And again, into Sheol, the proud are cast down to weeping and lamentation, the strong are laid low beneath the earth, into the great and deep pit, to their ruin, cast out forever. O man, and earth, you who have sinned, you will die like those who are like you, the proud kings who have abandoned the possession of this world. But we say, O man, it is not the Lord God, for the Lord God is the creator of the heavens and the earth and your creator, and He it is who humbles the proud and exalts the humble, and He it is who gives strength to the weak, and He it is who gives weakness to the strong, and He it is who gives death to the living, and He it is who raises the dead who sleep in the tomb and have become dust, and He it is who delivers servants into life from the servitude of sin. O King Girusuzyadan, why do you boast in your unclean gods who have no power? The Lord God made the heavens, cultivated the earth, created the great sea, set the sun and moon, established the seasons and years, and man acts within his work, grows and is humbled until he dies, and the stars of the heavens are fixed in their course, and He names them all by their names, and there is none that can be hidden from the knowledge of the Lord God. And the angels of heaven, it is He who sends them to serve and praise His holy name, and He sends them to all the angels concerning those who will inherit life. The angel Raphael was sent to Tobit and saved Tobias in the land of Raguel.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ሲኦል","severity":"info","text":"The Geʿez term ሲኦል (siyol) is a loan from Hebrew šeʾol, denoting the underworld or abode of the dead, here synonymous with the pit of punishment.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሩፋኤል መልአክ ተፈነወ ኀበ ጦቢት ወአድኃኖ ለጦብያ","severity":"info","text":"This passage directly references the book of Tobit (Tobit 3:17; 5:4-6), where the angel Raphael is sent to Tobit and saves Tobias in the land of Raguel.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ንጉሥ ጺሩጻይዳን","severity":"info","text":"The name ጺሩጻይዳን (Girusuzyadan) does not correspond to any known historical figure; it may be a corruption or a symbolic name for a pagan king, possibly derived from Persian or Syriac sources.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ወዓዲ ውስተ ሲኦል","severity":"info","text":"This unit continues the homiletic pattern of the previous passage, alternating between divine sovereignty and human mortality, then shifting to a direct address to a king.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ወውእቱ ይሁብ ጽንዓ ለድኩማን ወውእቱ ይሁብ ድካመ ለጽኑዓን","severity":"info","text":"The antithetical parallelism (giving strength to the weak, weakness to the strong) echoes biblical wisdom literature, e.g., Psalm 75:7 and Sirach 10:12.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ሩፋኤል መልአክ","severity":"info","text":"The mention of Raphael and Tobit indicates that the Ethiopic Maccabees tradition incorporates deuterocanonical narratives, reflecting the Aksumite Christian reception of the Septuagint corpus.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of King Girusuzyadan is uncertain; it may be a garbled form of a Persian or Seleucid name, or a purely literary construct.","The phrase 'አንተኪ ሰብእ ወመሬት አንተ ዘጌሠመ ትመውት' is syntactically ambiguous: it could be read as 'O man, and earth, you who have sinned, you will die' or as a direct address to both man and earth as sinners."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ወመልአክ፡ ተፈነወ፡ ኀበ፡ ጌዴዎን፡ ከመ፡ ያለብዎ፡ በዘያጠፍዖሙ፡ ለኢሎፍሊ፡ ወተፈነወ፡ መልአክ፡ እምኀበ፡ ሙሴ፡ መቢይ፡ አመ፡ ያዓድዎሙ፡ ለእስራኤል፡ ባሕረ፡ ኤርትራ። እስመ፡ ይቤ፡ እግዚአብሔር፡ ባሕቲቱ፡ መርሖሙ፡ ወአልቦ፡ ምስኢሆሙ፡ አምላከ፡ ነኪር። ወአዕረጎሙ፡ ዲበ፡ ኀይለ፡ ምድር። ወሲሰዮሙ፡ እከ፡ ገራውህ፡ ወሐፀኖሙ፡ በመዓር፡ እምኰኵሕ፡ እስመ፡ አፍቀሮሙ፡ ፈድ፡ ፋደ። ወለከኒ፡ አንገሠከ፡ ዲበ፡ ሕዝቡ፡ ወወሀበከ፡ ሥልጣን፡ ዲበ፡ አርባዕቱ፡ መንግሥት፡ ከመ፡ ትዕቀብ፡ ሕዝበ፡ ወትርዓይ፡ በርትዕ፡ ወትግበር፡ ፈቃደ፡ ለዘፈጠርከ። ወአንገሠከ፡ ፈድፋደ፡ ከመታፍቅሮ፡ ለእግዚአብሔር፡ አምላክከ፡ እሰመ፡ እምኵሉ፡ አል፡ አለከ፡ ወአንገሠከ\nወአንተኒ፡ ርቱዕ፡ ፈድፋደ፡ ታፍቅሮ፡ ለእግዚአብሔር፡ አምላክከ፡ በከመ፡ አፍቀርከ፡ ወተአመንከ፡ ዲበ፡ ኵሉ፡ መርዒቱ፡ ወአንተ፡ ግበር፡ ፈቃደ፡ ለእግዚአብሔር፡ ከመ፡ ይኑኅ፡ መዋዕሊከ፡ ዲበ፡ ምድር፡ ወየሃሉ፡ ምስሌከ። ወይከም፡ ለከ፡ ላዕለ፡ ኵሉ፡ ፀርከ፡ ወያንብርከ፡ ዲበ፡ ኵሉ፡ መንበርከ፡ ወይጸልል፡ ክነፊሁ፡ ዲበ፡ ርእስከ። ለእመ፡ አእመርከሰ፡ ኃረየ፡ ኪያከ፡ እግዚአብሔር፡ በከመ፡ ኃረዮ፡ ለሳኦል፡ እምውሉደ፡ እስራኤል፡ ወአንገሥ፡ ላዕለ፡ እስራኤል፡ ሕዝቡ፡ እንዘ፡ ይርኢ፡ አዕዱገ፡ አቡሁ፡ ወነበረ፡ ዲበ፡ አትራኖስ፡ ምስለ፡ ሳሙኤል፡ ነቢይ። ወወሀቦ፡ ክፍለ፡ ዓቢየ፡ እምአኃዊሁ፡ ወይቤሎ፡ ናሁ፡ እምይእዜሰ፡ አንገሠከ፡ እግዚአ፡ ብሔር፡ ዲበ፡ ሕዝቡ፡ ዐብ፡ ሕዝቦ።","english":"And an angel was sent to Gideon, as it had instructed him, to destroy the Philistines. And an angel was sent from Moses the prophet when he led the Israelites across the Red Sea. For the Lord said, \"I alone am their guide, and there is no other god with them.\" And he brought them up onto the dry land, and he hid them like a wall, and he sheltered them with a cloud from the heat, because he loved them exceedingly. And he made you king over his people and gave you authority over the four kingdoms, so that you might guard the people and see with justice and do the will of the one who created you. And he made you king exceedingly, as you love the Lord your God, for you have nothing else. And he made you king.\n\nAnd you, righteous one, exceedingly love the Lord your God, as you have loved and trusted in all his guidance. And you, do the will of the Lord, so that your days on earth may be peaceful, and he will be with you. And he will be for you over all your enemies, and he will set you upon all your thrones, and he will spread his wing over your head. If you know that the Lord has chosen you, as he chose Saul from among the sons of Israel, and made him king over Israel, his people, while he saw the deeds of his fathers, and he sat upon the throne with Samuel the prophet. And he gave him a portion greater than his brothers, and said to him, \"Now from this day, the Lord has made you king over his people; increase his people.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ጌዴዎን","severity":"info","text":"The reference to an angel sent to Gideon echoes Judges 6:11–12, where an angel instructs Gideon to destroy the Midianites; the text here substitutes Philistines.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሙሴ","severity":"info","text":"The angel sent from Moses at the Red Sea alludes to Exodus 14:19–20, where God leads Israel through the sea; the text adapts the narrative to include an angelic intermediary.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ሳኦል","severity":"info","text":"Saul’s election as king over Israel (1 Samuel 9–10) is invoked as a model of divine choice; the text emphasizes his anointing by Samuel and his portion greater than his brothers.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ፈድፋደ","severity":"info","text":"The Geʿez term ፈድፋደ (fädəfade) means 'exceedingly' or 'very much,' intensifying the king’s love for God; it recurs in the passage to emphasize devotion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from third-person historical exempla (Gideon, Moses, Saul) to direct second-person address ('you, righteous one'), creating a homiletic or exhortatory structure.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢሎፍሊ","severity":"caution","text":"The term ኢሎፍሊ (ʿilofəlli) is a hapax legomenon in this corpus; it likely refers to the Philistines, but the exact form is uncertain and may reflect a scribal error or variant spelling.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'four kingdoms' over which the king is given authority is not specified; it may refer to the four traditional divisions of the world or to specific historical kingdoms.","The phrase 'he hid them like a wall' (ሲሰዮሙ እከ ገራውህ) is ambiguous: it could mean 'he hid them as a wall' or 'he made them like a wall,' possibly a metaphor for protection."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"ወረአዮሙ፡ ለእለ፡ ይገብሩ፡ ሠናየ፡ በሠናይ፡ ወለእለ፡ ይገብሩ፡ እኪተ፡ በእኩይ፡ እስመ፡ እግዚአብሔር፡ አመገበከ፡ ዲቤሆሙ፡ ከመ፡ ትትቀትል፡ ወታሕዩ። ወለእለ፡ ይገብሩ፡ ሠናየ፡ ከመ፡ ትፈድዮሙ፡ ሠናየ፡ ወለእለ፡ ይገብሩ፡ እኩየ፡ ከመ፡ ትፈ፡ ድዮሙ፡ እኪተ፡ እስመ፡ ለከ፡ አመገበከ፡ እግዚአብሔር፡ ላዕለ፡ ኵሉ፡ ዘፈቀድከ፡ ከመ፡ ትግበር፡ ፈቃዶ፡ እመሂ፡ እንዘ፡ ትቅሥፍ፡ ወእመሂ፡ እንዘ፡ ተሐዩ። ወአንተኒ፡ ግበር፡ ፈቃዶ፡ ለአግዚአብሔር፡ በኵሉ፡ ጊዜ፡ ወበኵሉ፡ ሰዓት፡ ከመ፡ ይግበረ፡ ፈቃደከ፡ በኵሉ፡ ዘሐለየከ፡ ወበኵሉ፡ ዘሰአልከ፡ እንዘ፡ ትትጋነይ፡ ቅድሜሁ፡ እስመ፡ አንተሂ፡ ገብሩ፡ አንተ፡ ለዘይመልክ፡ ኵሎ፡ ለዘሀሎ፡ መልዕልተ። ወለዘአልቦ፡ ዘይኴንኖ፡ ውእቱሰ፡ ይኴንን፡ ኵሎ። ለዘአልቦ፡ ዘይሠይሞ፡ ውእቱሰ፡ ይሠይም፡ ኵሉ። ለዘአልቦ፡ ዘይሥዕሮ፡ ውእቱሰ፡ ይሥዕር፡ ኵሉ። ለዘአልቦ፡ ዘይግዕዞ፡ ውእቱ፡ ይግዕዝ፡ ኵሉ። ለዘአልቦ፡ ዘያጌብሮ፡ ውእቱሰ፡ ያገኤብር፡ ኵሎ፡ ወአልቦ፡ ዘያመሥጥ፡ እምእዴሁ፡ እስመ፡ ኵነኔ፡ ሰማይ፡ ወምድር፡ ሀሎ፡ ኀቤሁ። ወአልቦ፡ ሥውር፡ ቅድመ፡ አዕይንቲሁ፡ አላ፡ ክሡተ፡ በኀቤሁ። ወይሬኢ፡ ኵሎ፡ ወሎቱሰ፡ አልቦ፡ ዘይሬእዮ፡ ይሰምዕ፡ ጸሎቶ፡ ለዘጸለየ፡ ኀቤሁ፡ ወይት፡ ዌከፍ፡ ጸሎቶ፡ እስመ፡ ውእቱ፡ ፈጠሮ፡ በአርአያሁ፡ ለሰብእ፡ ወበአምሳሊሁ። ወይሴሲ፡ ኵሉ፡ እመዝገቡ፡ ዘኢይቀብል፡ እስመ፡ ንጉሥ፡ ውእቱ፡ ይነብር፡ ለዓለም።","english":"And he saw those who do good with good, and those who do evil with evil, because the Lord has given you power over them to kill and to spare. And for those who do good, you reward them with good; and for those who do evil, you reward them with evil, because the Lord has given you power over all that you have desired, so that you may do his will, whether by punishing or by sparing. And you also, do the will of the Lord at all times and at every hour, so that he may do your will in all that you have chosen and in all that you have asked, while you prostrate yourself before him, for you are his servant. You are the servant of him who rules over all, of him who has a superior, and of him who has none to judge him; but he judges all. Of him who has none to measure him, but he measures all. Of him who has none to limit him, but he limits all. Of him who has none to rule over him, but he rules over all. Of him who has none to make him rich, but he enriches all. And there is none who can escape from his hand, for the judgment of heaven and earth is in his possession. And there is nothing hidden before his eyes, nor is there any secret with him. And he sees all, but there is none who sees him. He hears the prayer of him who prays to him, and he accepts his prayer, for he created man in his image and likeness. And he gives from his treasury to him who is in need, for he is the king who reigns forever.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage presents a theological reflection on divine retribution and human agency, emphasizing that God empowers rulers to reward good and punish evil.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"አመገበከ","severity":"info","text":"The Geʿez term አመገበከ (ʾamgabaka) means 'he gave you power' or 'he entrusted you,' reflecting a key concept of delegated authority from God.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'created man in his image and likeness' echoes Genesis 1:26-27, a common motif in Ethiopic Christian literature.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"This passage is part of a longer homiletic or didactic section in the First Ethiopian Book of Maccabees, which adapts biblical themes to Ethiopic Christian teaching.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage uses a series of parallel clauses contrasting God's attributes (e.g., 'none to judge him, but he judges all') to emphasize divine omnipotence.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The First Ethiopian Book of Maccabees is part of the broader Ethiopic biblical canon and has been transmitted in manuscripts such as those cataloged in the Hollis system.","cites":[{"key":"hollis:alma990015312960203941","label":"The Munro-Hay collection of aksumite coins","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990015312960203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Geʿez text uses second-person singular address, but the identity of the addressee (possibly a ruler or every believer) is not specified.","The phrase 'he who has a superior' (ዘይመልክ ኵሎ ለዘሀሎ መልዕልተ) is ambiguous; it may refer to God as having no superior or to a human ruler."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Chapter 6\n\nወጸሐፉ፡ ነገሥት፡ በእንቲዓሁ፡ ርትዓ፡ ርትዓ፡ እስመ፡ በጽድቅ፡ ያነግሦሙ፡ ለነገሥት፡ እለ፡ ይገብሩ፡ ፈቃዶ። ወያበርህ፡ ማኅደሮሙበብርሃን፡ ዘኢይተረጐም፡ ኀበ፡ ሀለዉ፡ አብርሃም፡ ይስሐቅ፡ ወያዕቆብ፡ ወዳዊት፡ ወሰሎሞን፡ ወሕዝቅኤል፡ ወለኵሎሙ፡ ነገሥት፡ ሠናያንእለ፡ ማሕደሮሙ፡ ብርህት፡ እስመ፡ ገብሩ፡ ፈቃዶ፡ ለእግዚአብሔር፡ ወአኮ፡ ከመ፡ ዘበምድር፡ ታዕካ፡ አላ፡ ታዕካዘበሰማይ፡ ፍሩህ፡ ፈድፋደ፡ ወንጹሕ፡ ጸፍጸፍ፡ ዘኅብረ፡ ወርቅ፡ ወብሩር፡ ወያክንት። ዘዕድው፡ እምሕሊና፡ ሰብእ፡ ዘብሩህ፡ አርአያሁ፡ ፈድፋደ፡ ታዕካ፡ መንግሥተ፡ ሰማያት፡ ብሩህ፡ በጳዝዮን፡ ወበመረግድ፡ ወጠልማ፡ ወወራውረ። ወበኵሉ፡ ዕንቍ፡ ክብር፡ ዘዕድው፡ እምሕሊና፡ ሰብእ፡ ታዕካ፡ መንግሥት፡ ብሩህ፡ ፈድፋደ፡ ዘገብረ፡ ለሊሁ፡ ኬንያ፡ በከመ፡ የአምር፡ ታዕካ፡ መንግሥተ፡ ሰማያት፡ ወንጹሕ፡ ጸፍጸፉ፡ ዘኅብረ፡ ወርቅ፡ ወብሩር፡ ወያክንት፡ ወአህደር፡ ወአስፋር፡ ወኅብረ፡ ያክንት፡ ወሜላት። ወከመዝ፡ ሥኑይ፡ ወአዳም፡ ፈድፋደ፡ ወንጹሕ፡ ወብሩህ። ወጥፉር፡ በጽድቅ፡ ወበርትዕ፡ ወግቡር፡ በሣህለ፡ ወበምሕረት። ወቦ፡ ዘይውኅዝ፡ ማየ፡ ሕይወት፡ ወፈድፋደ፡ ንጹሕ፡ ከመ፡ ፀሐይ፡ ወደብተረ፡ ዘብርሃን፡ ወክሉል፡ በአክዋል፡ ዘኤርሞን። ወበዓውደ፡ ቤቱ፡ ትኩል፡ በፍሬያተ፡ ገነት፡ ጥዑማት፡ ዘዘዚአሁ፡ አርአያሁ፡ ወመዓዛሁ፡ ወዓፀደ፡ ወይን፡ ወዘይት፡ ወቅብዕ፡ ወጥቀ፡ ሠናይ፡ ወጥዑም፡ መዓዛ፡ ፍሬሁ። ወሶበ፡ ቦአ፡ ኅቤሁ፡ ዘሥጋ፡ እምጣዕመ፡ መዓዛ፡ ፍሬሁ፡ እምወጽአት፡ ነፍስ፡ እምብዝኃ፡ ትፍሥሕት፡ ዘላዕሌሁ።","english":"Chapter 6\n\nAnd they wrote concerning him, kings, rightly, rightly, because he rules the kings with justice, those who do his will. And he makes their dwellings bright with light that cannot be described, where Abraham, Isaac, and Jacob, and David, and Solomon, and Ezekiel, and all the good kings are, whose dwellings are bright, because they did the will of the Lord. And behold, as on earth, a throne, but a throne in heaven, fearful, exceedingly, and pure, refined, of gold and silver and precious stones, which surpasses human thought. Its appearance is bright, exceedingly. The throne of heaven is bright, with emerald and marble and crystal and glass, and with every precious stone, which surpasses human thought. The throne is bright, exceedingly, which he made for himself, a throne, as he knows. The throne of heaven is pure, its refinement of gold and silver and precious stones, and emerald, and topaz, and sapphire, and pearl. And likewise, adorned and red, exceedingly, and pure, and bright, and beautiful in justice and righteousness, and mighty in mercy and compassion. And there is a river of the water of life, exceedingly pure, like the sun, and a dew of light, and a crown of colors of Hermon. And in the midst of his house, a tree with fruits of the garden, sweet, whose appearance and fragrance and taste and wine and oil and cup are very good and sweet, the fragrance of its fruit. And when he entered into it, the flesh from the taste of the fragrance of its fruit, the soul departed from the abundance of joy within him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 6","severity":"info","text":"This passage begins a new chapter (6) in the Geʿez text, shifting from direct address to a visionary description of the heavenly throne and paradise, a common topos in Ethiopic apocalyptic literature.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ታዕካ (taʿka)","severity":"info","text":"The Geʿez word ታዕካ (taʿka) is used repeatedly for 'throne,' a term that in Ethiopic Christian tradition often denotes the divine throne or heavenly seat of judgment, distinct from earthly kingship.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Abraham, Isaac, Jacob, David, Solomon, Ezekiel","severity":"info","text":"The list of righteous kings (Abraham, Isaac, Jacob, David, Solomon, Ezekiel) echoes the Old Testament patriarchs and kings, but Ezekiel is unusual as a prophet; this may reflect a local Ethiopic tradition or a conflation with the book of Ezekiel's throne vision (Ezekiel 1).","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"throne of heaven","severity":"info","text":"The description of the heavenly throne with emerald, marble, crystal, and precious stones draws on Ethiopic apocalyptic imagery, possibly influenced by the Book of Enoch or the Ascension of Isaiah, which describe the divine throne in similar terms.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"river of water of life","severity":"info","text":"The 'river of the water of life' and the tree with sweet fruits parallel the Garden of Eden and the eschatological paradise in Jewish and Christian traditions, notably in Revelation 22:1-2, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"the soul departed from the abundance of joy","severity":"caution","text":"The final clause describing the soul departing from joy is ambiguous: it may indicate mystical ecstasy or death. The Geʿez syntax is elliptical, and the English draft's 'departed' may overinterpret the original.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the soul departed from the abundance of joy' could mean either death or ecstatic rapture; the Geʿez does not specify.","The list of kings includes Ezekiel, a prophet, not a king; this may be a scribal error or a deliberate inclusion based on his visionary role."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"ወይትፌሥሑ፡ በህየ፡ ነገሥት፡ ሠናያንእለ፡ ገብሩ፡ ፈቃደ፡ ለእግዚአብሔር፡ ምግባ፡ ሪሆሙ፡ ወምቅውሞሙኒ፡ ዕውቅ፡ ውእቱ፡ ኀበ፡ ምቅዋመ፡ ሕይወት፡ ለዘለዓለም፡ ውስተ፡ መንግሥተ፡ ሰማያት። ወአርአየ፡ በከመ፡ ሰማይ፡ ከማሁ፡ በምድርኒ፡ በከመ፡ ዕበየ፡ መንግሥቶሙ፡ ዘበምድር፡ ወበከመ፡ ያከብርዎሙ፡ ወይሰግዱ፡ ሎሙ፡ ከማሁ፡ በሰማይኒ፡ ይከብሩ፡ ወይትሊዓሉ፡ ወይትፌሥሑ፡ ወለእመ፡ ገብሩ፡ ሠናየ፡ በሕይወቶሙ፡ ዲበ፡ ምድር። ወአለሰ፡ ጸዋጋን፡ በመንግሥቶሙ፡ ወበምኵናኖሙ፡ ዘወሀቦሙ፡ እግዚአብሔር፡ ወኢይፍትሑ፡ በጽድቅ፡ ወበርትዕ፡ ወኢያድኅኑ፡ ግፉዓ፡ ወግዩረ፡ ወእጓለ፡ ማውታ፡ እስመ፡ ተሐየዩ፡ ቃለ፡ ነዳያን፡ ወምስኪናን። ወኢያድሕንዎሙ፡ ለነዳያን፡ ወለምስኪናን፡ እምዕደ፡ ዘይትዔገሎሙ፡ ወኢያጸግቡ፡ ለርሁባን፡ እምሲሳዮሙ፡ ወኢያስትኡ፡ ለጽሙዓን፡ እምሰቲሆሙ፡ ወኢሜጡ፡ አዝኖሙኀበ፡ ጽርሐ፡ እጓለ፡ እመሕያው። ለውእቶሙኒ፡ ይወስድዎሙ፡ ውስተ፡ ማኅደረ፡ ሲኦል፡ ጸናፌ፡ ጽልመት፡ ወከመ፡ ዕበየ፡ ክብሮሙ፡ ከመሁ፡ ይፈደፍድ፡ ኃሣሮሙ፡ ወንዴቶሙ፡ አመ፡ በጽሐቶሙ፡ ይእቲ፡ አባይ፡ ዕለት፡ ዘገብረ፡ እግዚአብሔር፡ ወመዓተ፡ ዚአሁ። በከመ፡ ይቤ፡ ዳዊት፡ በዝሙር፡ እግዚኦ፡ በመዓትከ፡ ኢትቅሥፈኒ፡ ወበመቅሠፍትከ፡ ኢትገሥጸኒ። ወለእለሰ፡ እዓቀብዎ፡ ለሕግከ፡ እንዘ፡ ነገሥት፡ ወመኳንንት፡ ወእንዘ፡ አኃዝያነ፡ ዓለም፡ እሙንቱ፡ በዲበ፡ ምድር።","english":"And they rejoice there, the good kings who did the will of God. Their reward and their honor are known; it is at the place of eternal life, in the kingdom of heaven. And he showed that as it is in heaven, so also on earth, according to the greatness of their kingdom on earth, and as they honor them and bow down to them, so also in heaven they are honored and exalted and rejoice. And if they did good during their lives on earth, but they perverted the judgments in their kingdom and in the authority that God gave them, and they did not judge with justice and righteousness, and they did not save the oppressed, the orphans, and the children of the dead, because they turned away from the voice of the poor and the needy, and they did not rescue the poor and the needy from the hand that oppresses them, and they did not feed the hungry from their food, and they did not give drink to the thirsty from their drink, and they did not wipe away their tears at the cry of the children of the living—then those are taken into the abode of hell, the depths of darkness. And as great as their honor was, so great is their punishment and their judgment when they arrive at that great day that God made, and his wrath. As David said in the psalm: \"O Lord, in your wrath do not strike me, and in your punishment do not chastise me.\" And as for those who keep your law, while kings and princes and rulers of the world are on earth, they are the ones.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts the fate of righteous kings who rejoice in heaven with that of unjust rulers who are cast into hell, forming a moral diptych.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ማኅደረ ሲኦል","severity":"info","text":"The phrase 'ማኅደረ ሲኦል' (maḫdara siʾol) means 'abode of hell' or 'dwelling of Sheol,' a term for the underworld in Geʿez tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ዳዊት በዝሙር","severity":"info","text":"The citation 'as David said in the psalm' echoes a plea for mercy from divine wrath, though no exact verse is identified; it may allude to Psalm 6 or similar penitential psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of kings judged by their treatment of the poor, orphans, and needy reflects Ethiopian Christian ideals of royal justice and almsgiving, rooted in the Aksumite period.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The contrast between heavenly reward and hellish punishment for rulers parallels themes in the Testament of Abraham and the Apocalypse of Peter, known in Ethiopic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Geʿez text shows possible scribal corruption in the phrase 'ኢትቅሥፈኒ' (ʾu-taqṣifani), which may be a miswriting of a negative imperative; the sense is preserved in the English draft.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he' who 'showed' the heavenly-earthly parallel is ambiguous; it may refer to God or a preceding figure.","The psalm citation is not verbatim from known Ethiopic psalms; the exact source is uncertain."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"ወበሰማይሰ፡ ሀሎ፡ አኃዚ፡ ኵሉ፡ ወነፍሳት፡ ኵሉ፡ ውስተ፡ እዴሁ፡ ወሕይወተ፡ ኵሉ፡ ውስተ፡ አፉሁ፡ ዘይሁቦሙ፡ ክብረ፡ ለእለ፡ ያከብርዎ፡ ወያፈክሮሙ፡ ለእለ፡ ያፈቅርዎ፡ እስመ፡ ኵሉ፡ ይመልክ፡ ወኵሎ፡ ይኴንን። ወይፈርን፡ ልበ፡ ወኵልያት፡ እስመ፡ ውእቱ፡ ንጉሠ፡ ሰማይ፡ ወምድር፡ ዘይሁቦ፡ ጸሎቶ፡ ለዘጸለየ፡ ኀቤሁ፡ በንጹሕ፡ ልብ። ወይሥዕር፡ ትዕቢቶሙ፡ ለዕሃያላን፡ እለ፡ የብአክዩ፡ ለአቢራት፡ ወለዕጓለ፡ ማውታ። አኮ፡ በኀይልከ፡ ዘነሣአካሁ፡ ለዝንቱ፡ መንግሥት፡ ወአኮ፡ በክሂሎትከ፡ ዘነበርከ፡ ዲበ፡ ዝንቱ፡ መንበር፡ አላ፡ ለሊሁ፡ ፈቂዶ፡ አንበርክ፡ ውስተ፡ መንበረ፡ መንግሥት፡ ይፍትንከ፡ እመትክል፡ ትኰንን፡ ሕዝቦ፡ በከመ፡ ሳኦል፡ በውእቱ፡ መዋዕል፡ ዘኮነነ፡ ሕዝቦ፡ ወተዓውሮ፡ ለቃለ፡ እግዚአብሔር፡ ወለቃለ፡ ሳሙኤል፡ ነቢይ፡ ወኢቀተለ፡ ንጉሠ፡ አማሌቅ፡ ወሰብኦሙ። እስመ፡ ይቤሎ፡ እግዚአብሔር፡ ለሳሙኤል፡ ነቢይ፡ ሑር፡ በሎ፡ ለሳኦል፡ ሑር፡ ወጽባዕ፡ ብሔረ፡ አማሌቅ፡ ወቅትል፡ ኵሎ፡ ነገሥቶሙ፡ ወነባሪሆሙ፡ እምሰብእ፡ እስከ፡ እንስሳ፡ እስመ፡ አምዕዑኒ፡ በአሊወ፡ ሕግ፡ ወበአምልኮ፡ አማልክት፡ ወሰጊድ፡ ለጣዖት፡ ወበምሕራማቲሆሙ፡ ወበኵሉ፡ ምግባር፡ ርሱሕ፡ ዘአልቦ፡ ባቍዕ። ወበእንተዝ፡ ሶበ፡ አምዕዕዎ፡ ለእግዚአብሔር፡ ፈነወ፡ ከመ፡ ይቀትሎሙ። ወእቱሰ፡ አድኀኖ፡ ለንጉሦሙ፡ ወለእንስሳሂ፡ ብዙኅ፡ ወአንስት፡ ወደናግል፡ ወመሠ፡ ንዮሙ፡ ለወራዙት፡ ወበእንተዝ፡ ይቤሎ፡ እግዚአብሔር፡ ለሳሙኤል፡ ነቢይ፡ እስመ፡ ዓለወ፡ ቃልየ፡ ወኢሰምዓ፡ ትእዛዝየ፡ ሑር፡ ሥጥጣ፡ ለመንግሥቱ።","english":"And in heaven, he holds all, and all souls are in his hand, and the life of all is in his mouth, he who gives honor to those who honor him and feeds those who love him, for he rules all and judges all, and he examines the heart and the kidneys, for he is the king of heaven and earth, who grants the prayer of him who prays to him with a pure heart, and he humbles the pride of the arrogant, who mock the poor and the orphans of the dead. It is not by your strength that you have risen to this kingdom, nor by your skill that you have sat upon this throne, but rather he himself, by his will, placed you upon the throne of the kingdom. He will test you, whether you can judge his people as Saul did in that time, who judged his people and disobeyed the word of God and the word of Samuel the prophet, and did not kill the king of Amalek and his people. For God said to Samuel the prophet, \"Go, tell Saul, 'Go and destroy the land of Amalek, and kill all their kings and their inhabitants, from humans to animals, for they have angered me by lawlessness, by worshiping gods, by bowing to idols, by their sorceries, and by every evil deed without limit.'\" And because of this, when they angered God, he sent to have them killed. But he spared their king and many animals, women, maidens, and the best of the booty for the wicked. And because of this, God said to Samuel the prophet, \"Since he has transgressed my word and not heeded my command, go, tear apart his kingdom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ይፈርን ልበ ወኵልያት","severity":"info","text":"The phrase 'examines the heart and the kidneys' reflects a Semitic idiom for inner moral scrutiny, paralleling Ps 7:9 (LXX) and 1 Kgs 3:9.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሳኦል ... ኢቀተለ ንጉሠ አማሌቅ","severity":"info","text":"The narrative of Saul's failure to kill the Amalekite king and his subsequent rejection echoes 1 Sam 15 (LXX), though the Geʿez version expands the divine command to include animals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"አማሌቅ","severity":"info","text":"Amalek appears in Ethiopic tradition as a symbol of lawlessness and idolatry, consistent with the text's condemnation of their 'worshiping gods' and 'sorceries'.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ወበሰማይሰ ... ወእቱሰ","severity":"info","text":"The passage shifts from a hymnic description of God's sovereignty to a direct address ('you') and a historical exemplum (Saul), marking a rhetorical turn typical of Ethiopic homiletic narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ዘይሁቦ ጸሎቶ ለዘጸለየ","severity":"info","text":"The motif of God granting prayer to the pure-hearted is echoed in later Ethiopic monastic literature, e.g., the 'Rule of the Monks' (betmas:LIT1819Maccab).","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወኢቀተለ ንጉሠ አማሌቅ","severity":"caution","text":"The Geʿez text says Saul 'did not kill the king of Amalek', but 1 Sam 15:8–9 (LXX) states he spared the king and took booty; the Geʿez may conflate or expand the biblical account.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ኵሉ ይመልክ ወኵሎ ይኴንን' could be read as 'he rules all and judges all' or 'he possesses all and judges all'; the translation takes the former.","The identity of the addressee ('you') is ambiguous—possibly a king or a general reader; the text assumes a royal audience."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"ወቀብዖ፡ ለዳዊት፡ ወልደ፡ እሴይ፡ ከመ፡ ይንግሥ፡ ህየንቲሁ፡ ላዕለ፡ እስራኤል። ወሉተሰ፡ አብሕ፡ ቦቱ፡ ጋኒነ፡ ዘየሐንቆ። እስመ፡ ወሀብክዎ፡ መንግሥተ፡ ከመ፡ ይግበር፡ ፈቃድየ፡ ወሶበ፡ ዓበየኒ፡ ገቢረ፡ ፈቃድየ፡ ሠዓርክዎ፡ እምንጹሑ፡ ወአንተሰ፡ ሑር፡ ንግር፡ ወበሎ፡ ከመዝኑ፡ ትትዒየሮ፡ ለእግዚአብሔር፡ ዘአንገሠከ፡ ላዕል፡ ሕዝቡ፡ እስራኤል፡ ወአንበረከ፡ ዲበ፡ መንበረ፡ መንግሥቱ። ወአንተሰ፡ ኢያእመርከ፡ ዘመጠነ፡ ዝ፡ ወሀበከ፡ ክብረ፡ ዓቢየ፡ ወዕበየ። ወሖረ፡ ሳሙኤል፡ ነቢይ፡ ኀበ፡ ሳኦል፡ ንጉሥ፡ ወቦዓ፡ ኀቤሁ፡ እንዘ፡ ሀሎ፡ ይቀውም፡ ውስተ፡ ማዕድ፡ ወአጋግ፡ ንጉሥ፡ አማሌቅ፡ በጸጋሙ። ወይቤሎ፡ ለምንት፡ ተዓውር፡ ተዓውርኮ፡ ለእግዚአብሔር፡ ዘአዘዘከ፡ ከመ፡ ትቅል፡ ሰብአ፡ ወእንስሳ። ወሶቤሃ፡ ፈርሃ፡ ወተንሥአ፡ ንጉሥ፡ እመንበሩ፡ ወአኃዘ፡ ልብሶ፡ ለሳሙኤል፡ ወዕበየ፡ ተመይጦ፡ ሳሙኤል፡ ወተሠጠ፡ ልብሱ፡ ለሳሙኤል። ወይቤሎ፡ ሳሙኤል፡ ለሳሶል፡ ሰጠጣ፡ እግዚአብሔር፡ ለመንግሥትከ። ወካዕበ፡ ይቤሎ፡ ሳኦል፡ ለሳሙኤል፡ ሰብሐኒ፡ በቅድመ፡ ሕዝብ፡ ወአስተሥሪ፡ ሊተ፡ በቅድመ፡ እግዚአብሔር፡ ከመ፡ ይሃረኒ፡ ወዓበየ፡ ሳሙኤል፡ ተመይጦታ፡ ለቃሎ፡ እስመ፡ ፈርሃ፡ ቃለ፡ እግዚአብሔር፡ ፈጣሪሁ፡ ወኢፈርሆ፡ ለንጉሥ፡ መዋቲ። ወበእንተዝ፡ ወግዖ፡ ለአጋግ፡ ንጉሠ፡ አማሌቅ፡ እንዘ፡ ሀሎ፡ መብልዕ፡ ውስት፡ አፉሁ። ወለውእቱ፡ ረሲእ፡ ዘዓለወ፡ ቃለ፡ እግዚአብሔር፡ አኃዞ፡ መንፈስ፡ ርጁር፡ ወዘበጦ፡ ርእሶ፡ እስመ፡ ኢየኃፍሮ፡ እግዚአብሔር፡ ለንጉሥ፡ ዘገበ፡ ዓመፃ፡ እስመ፡ ውእቱ፡ ንጉሠ፡ ነገሥት፡ ዘኢይዝዝ፡ ኵሎ።","english":"And he chose David, son of Jesse, to reign over Israel. And moreover, he showed him favor, for he gave him the kingdom to do my will. And when he disobeyed me, he did my will, I cast him out from the pure. And you, go, speak, and tell him thus: You shall serve the Lord who made you king over his people Israel and set you upon the throne of his kingdom. And you, do you not know what this is? He gave you great honor and glory. And Samuel the prophet went to King Saul, and he found him standing in the midst of the table, and Agag, king of Amalek, was in his presence. And he said to him, \"Why do you transgress? You have transgressed against the Lord who commanded you to kill men and beasts.\" And then the king feared and rose from his throne, and he seized the garment of Samuel, and Samuel tore it, and Samuel's garment was torn. And Samuel said to Saul, \"The Lord has torn your kingdom.\" And again Saul said to Samuel, \"Praise me before the people, and make me stand before the Lord, that he may honor me.\" And Samuel refused his word, for he feared the word of the Lord, his creator, and he did not fear a mortal king. And because of this, he slew Agag, king of Amalek, while he had food in his mouth. And he is evil, who transgressed the word of the Lord; an evil spirit seized him, and he destroyed himself, for the Lord did not spare the king who committed iniquity, for he is the king of kings who rules all.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a hymnic doxology to a narrative recounting of Samuel's confrontation with Saul and the slaying of Agag, marking a clear generic transition.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወቀብዖ፡ ለዳዊት፡ ወልደ፡ እሴይ፡","severity":"info","text":"The selection of David son of Jesse echoes 1 Samuel 16:1–13, where Samuel anoints David as king, though here the narrative is reworked.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"አጋግ፡ ንጉሥ፡ አማሌቅ፡","severity":"info","text":"The slaying of Agag, king of Amalek, while he has food in his mouth recalls 1 Samuel 15:32–33, where Samuel hews Agag to pieces before the altar.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ርጁር፡","severity":"info","text":"The Geʿez term ርጁር፡ (rǝǧur) means 'evil' or 'wicked' and is used here to describe the spirit that seizes Saul, consistent with its usage in Ethiopic apocalyptic literature.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The motif of a king tearing a prophet's garment and the prophet declaring the kingdom torn is unattested in the biblical account and appears to be an Ethiopic expansion, possibly from oral tradition.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft renders 'he did my will' after 'when he disobeyed me,' which is logically contradictory; the Geʿez likely means 'when he disobeyed me, he did not do my will,' but the text may be corrupt.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the first-person divine speech ('my will') is ambiguous; it may be God or a prophetic voice.","The phrase 'I cast him out from the pure' is unclear; 'pure' may refer to a state of righteousness or a specific group."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"ወሎቱሰ፡ አልቦ፡ ዘይኤዝዞ፡ እስመ፡ ውእቱ፡ እግዚአ፡ ክውሎ፡ ፍጥረት፡ ዘይሥዕር፡ ኵሎ፡ ሥልጣኖሙ፡ ለነገሥት፡ ወለመኳንንት፡ እለ፡ ኢይፈርህዎ። ወለሳኦልኒ፡ አዕተተ፡ እምላዕሌሁ፡ ወእምላዕለ፡ ወልዱ፡ መንግሥተ፡ በከመ፡ ይቤ፡ ቤተ፡ ዳዊትሰ፡ ኀበ፡ ይትሊዓል፡ የሐውር፡ ወቤተ፡ ሳኦልሰ፡ ኀበ፡ ይቲሐት፡ የሐውር። ወተበቀለ፡ እግዚአብሔር፡ ዘርዐ፡ ቤተ፡ ሳኦል፡ በእንተ፡ ዘአምዕዖ፡ ወኢያጥፍዓ፡ ዓላውያን፡ ዚአሁ፡ እለ፡ አምዕዕዎ፡ በእከየ፡ ምግባሮሙ፡ እስመ፡ ዘኢይትበከል፡ ጸላኢሁ፡ ለእግዚአብሔር፡ ለለኢሁ፡ ጽላኢሁ፡ ለእግዚአብሔር። ወዘኢይትቤቀሎ፡ ለኃጥእ፡ እንዘ፡ ይክል፡ ተበቅሎ፡ ወቦቱ፡ ሥልጣን፡ ለሊሁ፡ ውእቱኪ፡ በአማን፡ ጽላዒሁ፡ ለእግዚአብሔር፡ ዘኢይትቤከል፡ ሕገ፡ እግዚአብሔር፡ ዘአልቦ።\n\nChapter 7\n\nወእመሂ፡ ንጉሥ፡ አንተ፡ ወእመሂ፡ መኰንን፡ አንተ፡ ምንትኑ፡ አንተ፡ አኮኑ፡ እግዚአብሔር፡ ዘፈጠርከ። ወአምጽአከ፡ እምኀበ፡ ኢሀሎከ፡ ከመ፡ ትገብር፡ ፈቃዶ፡ ወትሑር፡ በትእዛዙ፡ ወትፍራህ፡ ኵነኒሁ፡ በከመ፡ አንተ፡ ትትመዓዖሙ፡ ለአግብርቲከ፡ ወሥሉጥ፡ እንተ፡ ዲቤሆሙ፡ ከማሁ፡ ለከኒ፡ ሀሎ፡ ዘይትመዓዓከ፡ ወሥሉጥ፡ ዲቤከ። በከመ፡ አንተ፡ ትዘብጥ፡ ዘችንገለ፡ ምሕረት፡ ለእለ፡ ይገብሩ፡ አበሳ፡ ከመሁ፡ ለከኒ፡ ሀሎ፡ እግዚአብሔር፡ ዘይዘብጠከ፡ ወይወድየከ፡ ውስተ፡ ኵነኒ፡ ኀበ፡ አልቦቱ፡ ሙፃዕ፡ እስከ፡ ለዓለም። ወበከመ፡ አንተ፡ ትቀሥሮ፡ ለዘኢተጋነየ፡ ለከ፡ ወኢያብአ፡ አምኃ፡ ለከ፤ ወአንተ፡ ለምንት፡ አምኃ፡ ኢታበውዕ፡ ለእግዚአብሔር።","english":"And he has no one who can command him, for he is the Lord who overturns all the authority of kings and judges who do not fear him. And from Saul he took away the kingdom from him and from his son, as he said. The house of David, when it rises, goes forth; and the house of Saul, when it falls, goes forth. And the Lord uprooted the seed of the house of Saul because of what he did to anger him, and he did not destroy his servants who angered him with the evil of their deeds, for the one who cannot be avenged is the enemy of the Lord; for each one, his enemy is the enemy of the Lord. And the one who cannot be punished for sin while he is able to be punished, and he has authority himself, he himself is truly the enemy of the Lord, who cannot be bound by the law of the Lord, which has no [end].\n\nChapter 7\n\nAnd if you are a king, and if you are a judge, what are you? Are you not the Lord who created you? And he brought you from where you were not, that you might do his will and walk in his command and fear his punishment, just as you command your servants and have power over them. Likewise for you, there is one who commands you and has power over you. Just as you dispense punishment without mercy to those who commit sin, likewise for you, there is the Lord who punishes you and casts you into punishment from which there is no escape forever. And just as you condemn the one who does not submit to you and does not bring tribute to you, why do you not bring tribute to the Lord?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ኢይትበከል","severity":"info","text":"The verb ኢይትበከል (ʾiyyatbakkal) is a negative imperfect of ተበቅለ (tabaqqala, 'to be avenged'). The phrase 'the one who cannot be avenged' is a theological claim about God's unique status.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወቤተ ሳኦልሰ ኀበ ይቲሐት የሐውር","severity":"info","text":"The contrast between the rising house of David and the falling house of Saul echoes 1 Samuel 15:28 and 2 Samuel 7:11–16, where David's dynasty is promised permanence and Saul's is rejected.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 7","severity":"info","text":"The phrase 'Chapter 7' marks a major division in the Geʿez text, though the English draft does not reflect this. The chapter break likely originates from the Coptic Vorlage and is preserved in the Ethiopic manuscript tradition.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ሥልጣኖሙ ለነገሥት ወለመኳንንት","severity":"info","text":"The phrase 'authority of kings and judges' reflects a political theology common in Aksumite royal ideology, where earthly rulers are subordinate to divine will. This aligns with the Ethiopic reception of the Maccabean literature as a model for righteous kingship.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ዘኢይትቤቀሎ ለኃጥእ","severity":"info","text":"The idea that a ruler who cannot be punished for sin is the enemy of God parallels a theme in 1 Maccabees 2:16–18, where Antiochus is portrayed as a tyrant who defies divine law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ዘአልቦ።","severity":"caution","text":"The final phrase 'which has no [end]' is ambiguous: it may refer to the law of the Lord being eternal, or to the punishment being endless. The Geʿez text is corrupt here, with a missing word or phrase after ዘአልቦ።.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ዘአልቦ።' is incomplete; the intended object of 'has no' is unclear, possibly 'end' or 'limit'.","The identity of the speaker in the second-person address ('if you are a king...') is ambiguous: it may be the prophet Samuel or a divine voice."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"ወበከመ፡ አንተ፡ ትፈቅድ፡ ይፍርሁከ፡ ለምንት፡ ኢትፈርሆ፡ ለእግዚአብሔር፡ አምላክከ፡ እስመ፡ ውእቱ፡ ዘፈጠርከ፡ ወአንገሠከ፡ ዲበ፡ ኵሉ፡ ተግባሩ፡ ከመ፡ ትርአይ፡ ሕዝቦ፡ ወመርዒቶ፡ በጻድቅ። ወኢታድሉ፡ ለገጸ፡ ዓቢይ፡ ወንዑሰ፡ አላ፡ ኰንን፡ በጽድቅ፡ ወበርትዕ፡ በከመ፡ አመገበከ፡ እግዚአብሔር፡ መነ፡ ትፈርህ፡ ዘእንበሌሁ፡ ዕቀብ፡ ፍናዊሁ፡ ወትእዛዘ። ወእትትገኃሥ፡ ኢለየማን፡ ወአለ፡ ፀጋም፡ በከመ፡ አዘዙሙ፡ ሙሴ፡ ለደቂቀ፡ እስራኤል፡ ወይቤሎሙ፡ አቅረብኩ፡ ለከ፡ እሳተ፡ ወማየ፡ ደይ፡ እዴከ፡ ኀበ፡ ዘፈቀድከ። ወሰማዕ፡ ቃለ፡ ዘአቀውም፡ ለከ፡ ከመ፡ ትሰማዕ፡ ቃሎ፡ ወትገብር፡ ትእዛዞ፡ ወበከመ፡ ኢትበል፡ ሀሎ፡ ማዕደተ፡ ፈለግ፡ መኑ፡ ያመጽ፡ ሊተ፡ ከመ፡ አርአይ፡ ወእሰማዕ፡ ቃሎ፡ ወአግበር፡ ትእዛዞ፡ ለእግዚአብሔር። ወእመ፡ ትቤ፡ ካዕበ፡ መኑ፡ የዓርግ፡ ሊተ፡ ውስተ፡ ሰማይ፡ ወያወርዳ፡ ሊተ፡ ለይእቲ፡ ቃል፡ አ፡ እግዚአብሔር፡ ከመ፡ እሰማዓ፡ ወእግበራ፤ ወይቤ፡ ነዋ፡ ቅሩብ፡ ለከ፡ ቃል፡ ውስተ፡ አፉከ፡ ወነዋ፡ ውስተ፡ እዴከ። ወለእመ፡ ኢሰማዕኮ፡ ለመጽሐፍ፡ ኢሰማዕኮ፡ ለእግዚአብሔር፡ አምላክከ፤ ወለእመ፡ ኢዓ፡ ቀብከ፡ ቃሊ፡ ኢያፈቅረከ፡ ኪያሁ፡ ወእገብረከ፡ ትእዛዞ። ወአንተ፡ ሀለወከ፡ ትባዕ፡ ውስተ፡ ኵነኔ፡ ዘለዓለም፡ በከመ፡ ኢያፈቅርከ፡ ትእዛዞ፡ ወኢገበርከ፡ ፈቃዶ፡ ለዘአዕበየከ፡ ወአክበርከ፡ እምነ፡ ኵሉ፡ ሕዝብከ፡ ከመ፡ ትትርዓዮሙ፡ በጽድቅከ። ወረሰየከ፡ መልዕልተ፡ ወርእሰ፡ ዲበ፡ ኵሉ፡ ሕዝቡ፡ እንዘ፡ ትዜከር፡ ስመ፡ አምላክከ፡ ዘፈጠርከ፡ ወወሀበከ፡ ከመ፡ ትኰንንሕዝበ፡ በጽድቅ፡ ወበርትዕ።","english":"And as you desire, they fear you; why do you not fear the Lord your God, for He is the one who created you and made you king over all His creation, as you see His people and His flock in righteousness? And do not turn your face from the great and the small, but judge with righteousness and equity, as the Lord commanded you. Whom do you fear besides Him? Guard His ways and His commandments, and I will be guided by the right and by grace, as Moses commanded the children of Israel and said to them: \"I have brought fire and water before you, to your hand, wherever you wished.\" And hear the word of the one who speaks to you, that you may hear His word and do His commandment. And as you say, \"Is there a bridge over the river? Who will bring it to me, that I may see and hear His word and do the commandment of the Lord?\" And if you say again, \"Who will ascend for me into heaven and bring down that word for me, that I may hear and do it?\" And He said, \"Behold, the word is near you, in your mouth, and behold, it is in your hand.\" And if you do not hear the scripture, you do not hear the Lord your God. And if you do not accept my word, He will not love you, and I will make you do His commandment. And you will be in eternal punishment, as He does not love you, and you did not do the will of the one who magnified you and honored you above all your people, that you might rule them with your righteousness, and He appointed you as ruler and head over all His people, while you remember the name of the Lord your God who created you and gave you to judge the people with righteousness and equity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ወበከመ፡ አንተ፡ ትፈቅድ፡ ይፍርሁከ፡","severity":"info","text":"The Geʿez opens with a conditional or causal clause linking the king's desire to the people's fear, a rhetorical move that continues the previous passage's theme of divine sovereignty over rulers.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ከመ፡ አዘዙሙ፡ ሙሴ፡ ለደቂቀ፡ እስራኤል፡","severity":"info","text":"The reference to Moses commanding the children of Israel echoes Deuteronomic language (e.g., Deut 4:1-2) but is not a direct quotation; it serves as a typological model for righteous kingship.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ማዕደተ፡ ፈለግ፡","severity":"info","text":"The phrase 'bridge over the river' (ማዕደተ ፈለግ) is a rare metaphor in Geʿez literature, possibly drawn from a lost source or oral tradition, symbolizing an impossible or divine mediation.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"This passage reflects a homiletic or paraenetic style common in Aksumite-era Geʿez texts, blending biblical paraphrase with rhetorical questions to instruct a ruler on divine accountability.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct address to the king (vv. 1-4) to a reported speech of Moses (vv. 5-7), then returns to a conditional warning, creating a chiastic pattern of admonition and exemplum.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወኢታድሉ፡ ለገጸ፡ ዓቢይ፡ ወንዑሰ፡","severity":"caution","text":"The phrase 'do not turn your face from the great and the small' is textually uncertain; the Geʿez may be corrupt or elliptical, and the English draft smooths over a possible lacuna in the manuscript.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the second half (from 'I have brought fire and water') is ambiguous: it may be Moses, the Lord, or the narrator; the English draft assigns it to Moses, but the Geʿez does not explicitly mark the shift.","The phrase 'bridge over the river' (ማዕደተ ፈለግ) may be a scribal error or a unique idiom; its exact referent is unclear."],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":"ወእምእለ፡ አበሱ፡ ለከ፡ በዘትጌሥፅ፡ ወበዘትሜህር፡ እንዘ፡ ትዜከር፡ ፍኖተ፡ እግዚአብሔር፡ ወእንዘ፡ ታሤኒ፡ ሕሊናከ፡ ወትፈትሕ፡ በርትዕ። ወሶበ፡ ይትዋቀሱ፡ በቅድሜከ፡ ወኢታድሉ፡ ለገጽ፡ ወኢትንሣእ፡ ሕልያነ፡ እምብእሲ፡ ከመ፡ ትመሐሮ፡ ወለብእሲ፡ ንጹሕ፡ ከመ፡ ትዒምፆ፡ እስመ፡ ዚአከ፡ ይእቲ፡ ምድር፡ ኵለንታሃ። ወለእመ፡ ገበርከ፡ ፈቃዶ፡ ያነውኀ፡ መዋዕሊከ። ትዝከር፡ ከመ፡ ትትነሣዕ፡ እምውታምወትቀውም፡ ቅድመ፡ ገጹ፡ ወትትሐተት፡ በኵሉ፡ ዘገብርከ፡ እመኒ፡ እኩየ፡ ወእመኒ፡ ሠናየ። ወለእመ፡ ገበርከ፡ ሠናየ፡ ውስተ፡ ማኅደረ፡ ሠናያነ፡ ነገሥት፡ ተኃድር፡ ውስተ፡ አብያተ፡ ብርሃን፡ ወእመሰ፡ ገበርከ፡ እኩየ፡ ተኃድር፡ ውስተ፡ ማኅደረ፡ ነገሥት፡ እኩያን፡ ወኢየኃፍር፡ እግዚአብሔር፡ አዘዘ፡ ክብርከ። ወአንተሰ፡ ሶበ፡ ትሬኢ፡ ዕበየ፡ ግርማከ፡ ወትርሢተ፡ ጸባዒትከ፡ ወንዋየ፡ ሐቅልከ፡ ሰቁኢለ፡ ወትኔጽር፡ አፍራሲከ፡ ወሐራ፡ ዘታሕተ፡ እዴከ፡ ወእለ፡ ይነፍሑ፡ ቀርነ፡ ወይትዋነዩ፡ በእንዚራ፡ ቅድሜከ። ወአንተሰ፡ ሶበ፡ ትርኢ፡ ዘንተ፡ ኵሉ፡ ታሌዕል፡ ሕሊናከ፡ ወታገዝፍ፡ ክሣደከ፡ ወኢትዜከሮ፡ ለዘወሀበከ፡ ዘንተ፡ ኵሎ፡ ክብረ፡ አኮነ፡ ሶበ፡ ይብለከ፡ ኅድግ፡ ወተኃድግ፡ አንተሂ። ወይሁድ፡ ለባዕድ፡ ክብረከ፡ እስመ፡ ተዓውሮ፡ ተዓውርከ፡ ላዕለ፡ ምግብ፡ ዘአመገበከ። ወበህየኒ፡ ይትኃሠሠከ፡ ወይትሐሰበከ፡ ወይኴንነከ፡ እስመ፡ ግብተ፡ ይመጽአከ፡ ሞተ፡ ወበትንሣኤ፡ ይከውን፡ ፍትሕ፡ ወይትሐተት፡ ምግባረ፡ ሰብእ።","english":"And from those who have wronged you, by your rule and by your teaching, while you remember the way of the Lord, and while you renew your mind and judge with righteousness. And when they stand before you, and you do not turn your face, and you do not raise your eyes from a man as if you were teaching him, and to a pure man as if you were instructing him, for yours is the earth, all of it. And if you do his will, he will prolong your days. Remember that you will rise from the dead and stand before his face, and you will confess all that you have done, both evil and good. And if you have done good, dwell in the abode of good kings, in the houses of light. And if you have done evil, dwell in the abode of evil kings, and do not be ashamed. The Lord has commanded your honor. And you, when you see the greatness of your majesty, and the multitude of your armies, and the abundance of your fields, and your horses and the multitude under your hand, and those who blow the horn and march with the trumpet before you—and you, when you see all this, you exalt your mind and stiffen your neck, and you do not remember the one who gave you all this honor. It is not so when he says to you, \"Leave,\" and you leave. And Judah gives your honor to a stranger, for you have been stripped of your covering over the food that fed you. And in this life, he will seek you out, and he will consider you, and he will judge you, for death will come to you, and at the resurrection there will be judgment, and the deeds of men will be confessed.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the direct address to a king, shifting from admonition to a detailed eschatological warning about judgment after death and resurrection.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ትትነሣዕ እምውታም","severity":"info","text":"The phrase 'you will rise from the dead' (ትትነሣዕ እምውታም) explicitly introduces resurrection, a key theological concept in this Ethiopic text, linking earthly rule to post-mortem judgment.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ትትነሣዕ እምውታም","severity":"info","text":"The resurrection motif echoes New Testament passages such as 1 Corinthians 15 and 1 Peter 1, though no direct citation is marked; the Ethiopic tradition often weaves scriptural language into paraenetic discourse.","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"},{"key":"dossier:greek-catena-petri-i","label":"gap dossier: Catena on the First Epistle of Peter (the so-called 'Catena of Andrew')","url":"https://naxiai.com/christian/gaps/greek-catena-petri-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The contrast between 'houses of light' (አብያተ ብርሃን) and 'abode of evil kings' reflects a dualistic afterlife geography common in Ethiopic apocalyptic and wisdom literature, possibly influenced by Enochic traditions.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The warning that earthly honor is stripped away ('you have been stripped of your covering over the food that fed you') parallels the biblical motif of the transience of royal power, as in Psalm 49 and Wisdom of Solomon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወኢየኃፍር","severity":"caution","text":"The phrase 'and do not be ashamed' (ወኢየኃፍር) is ambiguous: it may be a parenthetical exhortation to the king not to feel shame in confessing evil, or a continuation of the description of the evil king's abode. The English draft treats it as the former.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ወኢየኃፍር' ('and do not be ashamed') could be read as part of the description of the evil king's dwelling or as an aside to the reader; the English draft takes it as the latter.","The reference to 'Judah' (ይሁድ) is unclear: it may be a proper name (Judah Maccabee?) or a generic figure; the context suggests a historical or typological example."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":"ወለነገሥተ፡ ምድር፡ አልቦ፡ ዘያከብሮሙ፡ ወለመኳንንተ፡ ምድርኒ፡ ይወድቅ፡ አክሊለ፡ ምክሆሙ፡ እስመ፡ ባዕል፡ ወነዳይ፡ ይቀውሙ፡ ኅቡረ፡ ውስተ፡ ኵነኔ፡ ወፍትሕ፡ እስመ፡ መኰንነ፡ ርትዕ፡ ውእቱ። በኵነኔ፡ ድልወ፡ ወነፍስ፡ ትርዕድ፡ ወመጻሕፍት፡ ይትከሠታ፡ ወምግባረ፡ ሰብእ፡ ያስተርኢ፡ ወአልቦ፡ ዘይትከደን። አመ፡ ትንሣኤ፡ ሙታን፡ እስመ፡ ምድር፡ ታገብዓ፡ ማኅፀንታ፡ ዘተሠይመ፡ ላዕሌሃ፡ በከመ፡ ብእሲት፡ ኢትክል፡ ዓፂወ፡ ማኅፀና፡ እምከመ፡ በጽሐት፡ ለወሊድ፡ ወአልጸቀ፡ ለወጺእ፡ ዘውስተ፡ ከርሣ። ወሚመ፡ ደመናት፡ ይክሉኑ፡ ዓቍረ፡ ዝናም፡ ከመ፡ ኢይሰዱ፡ ኀበ፡ አዘዞሙ፡ እግዚአብሔር፡ ከመ፡ ኢይወርዱ፡ ከማሁኪ፡ ኢይትከሃል፡ ከመ፡ ኢይትነሥኡ፡ ሙታን፡ እም፡ ከመ፡ በጽሐ፡ ጊዜሁ፡ ለትንሣኤ፡ እስመ፡ ቃለ፡ እግዚአብሔር፡ አምጽአ፡ ለኵሉ፡ እምኅበ፡ አልቦ፡ ወቃለ፡ እግዚአብሔር፡ አብአ፡ ለኵሉ፡ ውስተ፡ መትሕት። ወካዕበ፡ ያወጽአ፡ ቃለ፡ እግዚአብሔር፡ ለኵሉ፡ እመትሕት፡ በከመ፡ ይቤ፡ ሙሴ፡ አኮ፡ በኅብስተ፡ ክመ፡ ዘየሐዩ፡ ሰብእ፡ አላ፡ በኵሉ፡ ቃል፡ ዘይወጽእ፡ እምአፉሁ፡ ለእግዚአብሔር። ናሁኪ፡ ተዓውቀ፡ ከመ፡ በቃለ፡ እግዚአብሔር፡ የሐይው፡ ምውታን። ወካዕበ፡ ይቤ፡ በውስተ፡ ዳግም፡ ሕግ፡ በእንተ፡ እለ፡ ይከውኑ፡ ነገሥት፡ ወመኳንንት፡ ወእለ፡ ይገብሩ፡ ፈቃደ፡ በዕከተ፡ ኵነኔ፡ እትቤቀሎሙ፡ ወበጊዜ፡ ይድኅፅ፡ እግሮሙ፡ እስመ፡ ቀርበ፡ ዕለት፡ ኊልቈሙ። ወካዕበ፡ ይቤሎሙ፡ እግዚአብሔር፡ ለእለ፡ ኢየአምርሩ፡ ኵነኔሁ፡ ለእግዚአብሔር፡ አእምሩ፡ አእምሩ፡ ከመ፡ አመ፡ ውእቱ፡ እግዚአብሔር፡ አነ፡ አቀትል፡ ወአሐዩ።","english":"And for the kings of the earth, there is none who honors them; and for the governors of the earth, the crown of their counsel falls, for the wicked and the persecutor stand together in judgment and justice, for the righteous judge is he who is established in judgment, and the soul trembles, and the books are opened, and the deeds of men are revealed, and there is none who is hidden at the resurrection of the dead, for the earth brings forth her womb that was sealed over her, like a woman who has conceived the fruit of the womb, from when she has reached childbirth and has been in labor for the one who is within her belly. And the waters of the clouds, do they not pour down the abundance of rain, as they are sent to where the Lord has commanded them, as they do not descend otherwise, and cannot be otherwise, as the dead are not raised until their time for resurrection has come? For the word of the Lord brings forth everything from nothing, and the word of the Lord brings everything into being; and again, the word of the Lord brings forth everything from nothing, as Moses said: \"It is not by bread that men live, but by every word that comes from the mouth of the Lord.\" Now it is known that by the word of the Lord the dead live. And again, it is said in the Second Law concerning those who are kings and governors, and those who do the will of the wicked in judgment, I will demand of them; and when their feet stumble, for the day of their number has come. And again, the Lord said to those who do not know His judgment: \"Know, know that when I, the Lord, am the one who kills and brings to life.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the preceding exhortation to righteous judgment, now shifting to a cosmic eschatological perspective on resurrection and divine judgment.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ቃለ እግዚአብሔር","severity":"info","text":"The phrase 'word of the Lord' (ቃለ እግዚአብሔር) echoes Genesis creation by divine word, and the reference to Moses ('as Moses said') likely alludes to Deuteronomy 8:3 or a similar tradition, though not a direct citation.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ዳግም ሕግ","severity":"info","text":"The 'Second Law' (ዳግም ሕግ) is the Geʿez term for Deuteronomy, indicating a direct appeal to Mosaic legal tradition in the context of judgment against corrupt rulers.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The imagery of the earth as a womb giving birth at resurrection reflects a distinctive Ethiopian Christian eschatological motif, possibly drawing on local apocalyptic traditions.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The rhetorical questions about clouds and rain parallel similar cosmic obedience motifs in 1 Enoch and other Second Temple Jewish texts, emphasizing divine order.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'the day of their number has come' (ዕለተ ኊልቈሙ) is ambiguous: it may mean the appointed day of reckoning or a numerical count of sins; the Geʿez allows both readings.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the day of their number' (ዕለተ ኊልቈሙ) could refer to a predetermined day of judgment or a tally of transgressions.","The reference to 'Moses said' is not a direct biblical quotation; the source of the saying about bread and the word of the Lord is uncertain."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"እቀሥፍሂ፡ ወእሣሐል፡ አወርድሂ፡ ውስተ፡ ሲኦል፡ ወካዕበ፡ ዓዓርግ፡ ውስተ፡ ሰማይ፡ ወአልቦ፡ ዘያመስጥ፡ እምእዴየ። ከመዝ፡ ይቤ፡ እግዚአብሔር፡ በእንተ፡ ነገሥት፡ ወመካንት፡ እለ፡ ኢዓቀቡ፡ ትእዛዞ፡ ዕቀቡ፡ ሕግየ፡ ወሥርዓትየ፡ ከመ፡ ትባዑ፡ ውስተ፡ መንግሥትየ፡ ዘለዓለም፡ እስመ፡ መንግሥትሰ፡ ዘበምድር፡ ኃላፊ፡ ውእቱ፡ ወይፈልስ፡ እምነግህ፡ እስከ፡ ሠርክ። እስመ፡ ጽዋሁ፡ ለእግዚአብሔር፡ ውእቱ፡ ለክብር፡ ወለኃሣር፡ ዘንተ፡ የኃሥር፡ ወዘንተ፡ ያከብር። ለዘኢገብር፡ ፈቃደ፡ ይሥዕሮ፡ ወለዘገብረ፡ ፈቅደ፡ ይሠይሞ።\n\nChapter 8\n\nወወእንተ፡ ትንሣኤ፡ ሙታንሂ፡ ስማዕ፡ እንግርከ፡ ይተክሉ፡ ዕፀወ፡ ወይገብሩ፡ አዕጹቀ፡ ወአሕራገ፡ ወይን፡ ወይገብሩ፡ እምኔሁ፡ እስመ፡ እምኀበ፡ አልቦ፡ ያመጽአ፡ እግዚአብሔር፡ ለፍሬ። ርኢኪ፡ ንሰቲት፡ ይእቲ፡ ዕፅ፡ ዘተከልካ፡ ወትወጽእ፡ ምስለ፡ አዕጹቅ፡ ወቈጽል፡ ወፍሬ። ወያጠብዎ፡ እግዚአብሔር፡ ለሥረዊሃ፡ እም\nአጥባት፡ እማይ፡ ወእመሬት። ወለዘውሰ፡ ይሴስዮሙ፡ እምነፋሰ፡ ወእምፀሐይ፡ ሥርው፡ ትሁብ፡ ማየ፡ ለቈፅል፡ ወመሬትኒ፡ ትሁብ፡ ጽንዓ፡ ለዕፀው። ወመንፈሰ፡ እግዚአብሔር፡ ይሁብ፡ ፍሬ፡ በማዕከሎሙ፤ ከማሁኪ፡ ትንሣኤሆሙ፡ ለም፡ ውታን። ወይቤ፡ እም\nነፋስት፡ አስተጋብኦ፡ ነፍሳተ፡ እማይ፡ ወእመሬት፡ ወእምፀሐይ፡ ወእምነፋስ፡ እስመ፡ ዘዚአሁ፡ ሖረ፡ እምከመ፡ ወጽአት፡ እምሥጋ። መሬት፡ ነበረት፡ ውስተ፡ ዘዚአሀ፡ ወኮነት፡ ሐማደ፡ ወማይኒ፡ ነበረት፡ ኀበ፡ ዘዚአሃ፡ ወኮነት፡ ጠለ። ወነፋስኒነበረት፡ ኀበ፡ ዘዚአሃ፡ ወኮነት፡ ነፋስ፡ ወእሳትኒ፡ ነበረት፡ ኀበ፡ ዘዚአሃ።","english":"I will punish and I will forgive, I will bring down into Sheol and I will raise up into heaven, and there is none who can take from my hand. Thus says the Lord concerning the kings and governors who have despised his commandment: Keep my law and my ordinance so that you may dwell in my kingdom forever, for the kingdom of the earth is transitory, and it passes from morning until evening. For the zeal of the Lord is for glory and for shame: this one he shames and that one he glorifies. For the one who does his will, he honors; and for the one who does his will, he shames.\n\nChapter 8\n\nAnd concerning the resurrection of the dead, listen, I will tell you: They plant trees and they produce grapes and shoots and wine, and they produce from it. For from nothing the Lord brings forth fruit. See, the seed is the tree that you planted, and it comes forth with grapes and leaves and fruit. And the Lord gives moisture to its roots from the moisture of water and from the earth. And to the one who is thirsty, he gives them drink from the wind and from the sun. The root gives water to the leaf, and the earth gives strength to the trees. And the spirit of the Lord gives fruit in their midst. Likewise is the resurrection of the dead. And he said: From the winds he gathered the souls, from water and from earth, and from the sun and from the wind. For that which is his went from the flesh as it came. Earth was in its place and became dust; and water was in its place and became dew; and wind was in its place and became wind; and fire was in its place.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 8","severity":"info","text":"The chapter break after the Lord's speech marks a transition from divine judgment to a discourse on resurrection, signaled by the Coptic cue 'narrative'.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ሲኦል (siʾol)","severity":"info","text":"Geʿez 'siʾol' renders Hebrew 'sheol', the underworld, distinct from hell; here it parallels 'heaven' as a binary of divine power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"እስመ እምኀበ አልቦ ያመጽአ እግዚአብሔር ለፍሬ (ʾesma ʾemḫaba ʾalto yāmaṣʾa ʾəgziʾabəḥer lafrē)","severity":"info","text":"Echoes Genesis 1:11–12 (creation ex nihilo) and Pauline language of resurrection (1 Cor 15:36–38), though not a direct citation.","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ትንሣኤ ሙታን (tənśāʾe mutān)","severity":"info","text":"The resurrection discourse draws on Stoic and Neoplatonic elemental theory (earth, water, air, fire) adapted into Christian eschatology, common in Ethiopic homiletics.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ከማሁኪ ትንሣኤሆሙ ለሙታን (kamāhu ki tənśāʾehomu lamutān)","severity":"info","text":"The analogy of tree growth from seed to fruit parallels 1 Corinthians 15:35–38, where resurrection is likened to a plant's cycle.","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወለዘገብረ ፈቅደ ይሠይሞ (wala-zagabra faqda yəśayəmo)","severity":"caution","text":"The final clause of the Lord's speech is ambiguous: 'for the one who does his will, he shames' may be a scribal error or deliberate paradox; the sense likely contrasts 'will' and 'shame'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'for the one who does his will, he shames' (ወለዘገብረ ፈቅደ ይሠይሞ) is textually uncertain; it may be a corruption of 'for the one who does his will, he honors' (repeating the previous clause) or a deliberate antithesis.","The resurrection analogy's elemental list (earth, water, wind, fire) is incomplete in the Geʿez; fire is mentioned only at the end, possibly a lacuna."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"ወኮነት፡ ምውቀ፡ ፀሐየ። ወመንፈሰ፡ እግዚአብሔር፡ ገብዓት፡ ውስተ፡ እደ፡ ፈጣሪሀ፡ ወያነብራ፡ ውስት፡ ዘፈቀደ፡ እስመ፡ ከመ፡ ያገብአ፡ ጊዜ፡ ፈቀደ። ወያጸንዖን፡ ውስተ፡ አብያተ፡ ብርሃን፡ ለነፍሳተ፡ ጻድቃን፡ ወለነፍሳተ፡ ኃጥአንሰ፡ ያዓፅዎን፡ ውስተ፡ አብያተ፡ ጽልመት፡ እስከ፡ ጊዜ፡ ፈቀደ፡ ያወጽኦን። ወይቤሎ፡ ለሕዝቅኤል፡ ነቢይ፡ ጸውዕ፡ እም4ነፍሳት፡ ከመ፡ ይትጋብኡ፡ ወይከውኑ1መንፈስ። ወሶበ፡ ነበበ፡ ከመዝ፡ በአሐዱ፡ ቃል፡ ተጋብኡ፡ እም4ነፋሳት። ወአምጽአ፡ ማይ፡ ጠላ፡ ወካዕበ፡ አምጽአ፡ ፀሐይ፡ ሙቀተ። ወካዕበ፡ አምጽአ፡ መሬት፡ ሐመደ፡ ወነፋስኒ፡ አምጽአ፡ እስትንፋስ። ወእግዚአብሔርኒ፡ አምጽአ፡ ነፍሰ፡ እምኀበ፡ ማኅደራ፡ እምኀበ፡ ዓፀዋ፡ ወበ1ቃል፡ ተጋብኡ፡ ወኮነ፡ ትንሣኤ። ወካዕበ፡ አርእየከ፡ ዘሀሎ፡ አምሳለ፡ ኀቤከ፡ ይከውን፡ ምሤተ፡ ወትነውም፡ ወይከውን፡ ጽባሕ፡ ወትትነሣእ፡ አንተሰ፡ ሶበ፡ ትነውም፡ ምውት፡ አንተ። ወሶበ፡ ትነቅሐ፡ አምሳለ፡ ትንሣኤ፡ ወሌሊትሰ፡ አምሳለ፡ ዝንቱ፡ ዓለም፡ ዘጽልመት፡ ኵለንታሁ፡ ወኵሉ፡ ዓለም፡ ይነውም፡ ቦቱ፡ እስመ፡ ጽልመተ፡ ሌሊት፡ ደፈኖሙ። ወጎሐ፡ ጽባሕኒ፡ አምሳለ፡ ትንሣኤ፡ ምውታን፡ ውእቱ፡ በዘቦቱ፡ ይትዓተት፡ ጽልመተ፡ ወይከውን፡ ብርሃን፡ ውስተ፡ ኵሉ፡ ዓለም፡ ወይትነሣእ፡ ሰብእ፡ ወይወፍር፡ ውስት፡ ተግባሩ። ወከመዝኪ፡ ይዝቲ፡ ዛቲ፡ ሐደሶ፡ ዓለም፡ ወትንሣኤ፡ ሙታን፡ እስመ፡ ዝንቱ፡ ዓለም፡ ኃላፊ፡ አምሳለ፡ ዝንቱ፡ ሌሊት። ወሶበ፡ ይመጽእ፡ ፀሐይ፡ ወይበርህ፡ አምሳለ፡ ዝንቱ፡ ዓለም፡ በከመ፡ ይቤ፡ ዳዊት፡ ወውስተ፡ ፀሐይ፡ ሢመ፡ ጽላሎት።","english":"And it happened that the sun set, and the spirit of the Lord gathered them into the hand of their Creator, and he places them where he wills, for as he gathers them when he wills, and he confines them in houses of light for the souls of the righteous, but for the souls of sinners, he confines them in houses of darkness until the time he wills to bring them out. And he said to Ezekiel the prophet, \"Call the four souls so that they may be gathered and become one spirit.\" And when he spoke thus, with one word they were gathered from the four winds. And he brought water, dew, and cold; and he brought the heat of the sun; and he brought the dust of the earth; and the wind also brought breath. And the Lord also brought the soul from his abode, from his place, and with one word they were gathered, and resurrection occurred. And again, I have shown you what exists as an example for you: it will be evening, and you will sleep, and it will be morning, and you will rise. As for you, when you sleep, you are dead; and when you wake, it is like resurrection. And night is like this world, all its darkness, and the whole world sleeps in it, for the darkness of night covers them. And the light of morning is like the resurrection of the dead, for when it comes, darkness is dispelled, and light appears in the whole world, and people rise and go about their work. And likewise, this new world and the resurrection of the dead, for this world is transitory like this night. And when the sun comes and shines, it is like that world, as David said, \"And in the sun there is no shadow.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes the gathering of souls by the Lord, their placement in houses of light or darkness, and a resurrection event involving Ezekiel and the four winds.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሕዝቅኤል","severity":"info","text":"The reference to Ezekiel the prophet and the gathering of four souls into one spirit echoes Ezekiel 37:9-10, where the prophet is commanded to take two sticks and make them one, symbolizing unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The imagery of souls being confined in houses of light or darkness parallels the apocalyptic visions in 1 Enoch 22:1-4, where souls are assigned to different compartments in the afterlife.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage reflects a Geʿez Christian eschatological tradition that synthesizes Old Testament prophecy with local cosmological ideas about resurrection and the transitory nature of the world.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a narrative with a prophetic dialogue (Ezekiel), followed by a series of analogies comparing sleep and waking to death and resurrection, culminating in a citation of David.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"እም4ነፍሳት","severity":"caution","text":"The phrase 'እም4ነፍሳት' (from the four souls) is ambiguous; it may refer to the four winds (ነፋሳት) or to four souls, as the Geʿez word for 'wind' and 'spirit' can overlap.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'እም4ነፍሳት' could mean 'from the four winds' or 'from the four souls', affecting the interpretation of the gathering.","The identity of 'David' in the final citation is unclear; it may refer to King David or a later tradition."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"ወሶበ፡ መጽአ፡ በሐዲስ፡ ዓለም፡ ከመ፡ ዘይእዜ፡ ያበርህ፡ ፀሐይ፡ አመ፡ ይመጽእ፡ ለሊሁ፡ እግዚአብሔር፡ ላዕሌሃ፡ ያበርህ፡ በዓለም፡ ሐዳስ፡ እስመ፡ ይቤ፡ ፀሐይ፡ ዘኢየዓርብ፡ ወማሕቶተ፡ ዘኢይጠፍዕ፡ ለሊሁ፡ እግዚአብሔር፡ ብርሃና። ወካዕበ፡ ያነሥኦሙ፡ ለምውታን፡ ከመ፡ ቅጽበተ፡ ዓይን፤ ወካእበ፡ አመጽእ፡ ለከ፡ አሐተ፡ አምሳለ፡ እምሰሲትከ፡ ዘትዘርዕ፡ ወተሐዩ፡ ቦቱ፡ እንተ፡ እመሂ፡ ኅጠተ፡ ሥርናይ፡ ወእመሂ፡ ኅጠተ፡ ሰገም፡ ወእመሂ፡ ኅጠተ፡ ብርሰን፡ ወኵሉ፡ ተግባረ፡ ሰብእ፡ ዘይዘርዕ፡ ውስተ፡ ኵሉ፡ ምድር፡ ለእመ፡ ኢሞተት፡ አልቦ፡ ዘየሐዩ። ወሶበ፡ ይመውት፡ ይትባላዕ፡ ሥጋሁ፡ በሐመድ፡ ምስለ፡ አነጻሁ፡ በከመ፡ ሥጋ፡ ሰብእ፡ ዘትሬኢ። ወተበሊዖ፡ ሥጋሁ፡ በመሬት፡ ይነቁዕ፡ መጠነ\nርኢኪ፡ ይእቲኒ፡ ለእመ፡ ኢሞተት፡ ኢትክል፡ ሐይወ፡ ወሶበ፡ በቈለት፡ ታወጽእ፡ ሰብለ፡ ብዝኃ። ወይወሀብ፡ እምኀበ፡ እግዚአብሔር፡ ፍሬ፡ ውስተ፡ ውእቱ፡ ሰብል፡ ዘልህቀ፡ ወያለብሶ፡ ሥጋ፡ ማዕስ፡ ገልቡ። ወቈፅልዕ፡ ወብርዕ፡ ወኃሠር፡ ወቅርንብ፡ ኢይትኋለቍ፡ ለከ፡ አላ፡ ርኢ፡ መጠነ፡ ይበዝኅ፡ ኅጠቱ፡ ለዘዘራዕከ። ኢትኩን፡ አብደ፡ ወርኢ፡ ዘርዓከ፡ መጠነ፡ በዝኃ፡ ፤ ከማሁኪ፡ ሐሊ፡ ትንሣኤ፡ ሙታን፡ ወዘከመ፡ ይትፈደዩ፡ በከመ፡ ምግባሮሙ። ወካዕበ፡ ሰማዕ፡ እንግርከ፡ በከመ፡ ኢይትዌለጥ፡ ዘርዕ፡ ኀበ፡ ካልዕ፡ ዘርአ፡ ለእመ፡ ዘራዕኮ፡ ሥርናየ፡ የዓርርኑ። ሰገመ፡ ወለእመ፡ ዘራእከ፡ ከሙነ፡ ተዓርርኑ፡ ተላቢ፡ ፤ ወእምውስተ፡ ዕፀውኒ፡ ለእመ፡ ተክልከ፡ በለሰ፡ ቦኑ፡ ይበቍልኑ፡ ለውዘ፡ ወለእመ፡ ተከልከ፡ ገውዘ፡ ይበቍልኑ፡ ለከ፡ ወይነ።","english":"And when he comes into the new world, as now the sun gives light when it comes, so the Lord himself gives light over her in the new world. For the sun has said, \"There is no setting, and no destruction of the multitudes.\" The Lord himself is their light. And again, he raises the dead like the twinkling of an eye. And again, I will bring to you one likeness from your planting, which you sow and which lives there. Whether it be a grain of wheat, or a grain of barley, or a grain of spelt, and every work of man that is sown in all the earth—if there were no death, there would be none that lives. And when it dies, its body is consumed in the earth with its chaff, like the body of a man that you see. And when its body is consumed in the earth, it sprouts to the measure of what you have seen. And if there were no death, there would be no planting of life. And when it sprouts, it produces abundant seed. And from the Lord, fruit is given within that seed which is mature, and it clothes the body with flesh, marrow, skin, and hair, and nails, and horns—nothing is lacking for you. But see how abundant is the planting of what you have sown. Do not be a destroyer, and see your seed, how abundant it is. Likewise, the resurrection of the dead is like this, and how they are rewarded according to their deeds. And again, hear me, for as seed is not exchanged for another seed—if you have sown wheat, will it produce barley? And if you have sown cumin, will it produce leeks? And from the trees also: if you have planted a fig, will it produce a vine? And if you have planted a vine, will it produce for you a fig?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"በሐዲስ ዓለም","severity":"info","text":"The phrase 'in the new world' likely refers to the eschatological renewal of creation, not a distinct afterlife realm.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኅጠተ","severity":"info","text":"ኅጠተ (ḫəṭät) means 'grain' or 'seed' and is used here in a series of agricultural examples to illustrate resurrection.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወካዕበ ያነሥኦሙ ለምውታን ከመ ቅጽበተ ዓይን","severity":"info","text":"The raising of the dead 'like the twinkling of an eye' echoes 1 Corinthians 15:52, though not a direct quotation.","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The agricultural metaphor for resurrection (seed dying and sprouting) is common in early Christian and Jewish apocalyptic literature, e.g., 2 Baruch 73–74.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a continuous speech by God (or an angel) to Ezekiel, using a series of rhetorical questions to argue for resurrection from natural analogy.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢሞተት","severity":"caution","text":"The Geʿez word ኢሞተት (ʿumotät) is ambiguous: it can mean 'death' or 'mortality'; the translation 'death' is adopted here, but 'mortality' is also possible.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (God or an angel) is not explicit in the Geʿez; the English draft assumes God. The phrase 'new world' may refer to the eschatological age or a post-mortem realm."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"ወለእመ፡ ተከልከ፡ ጥዑመ፡ ፍሬ፡ ይበቍልኑ፡ መሪረ፡ ወለእመ፡ ተከልከ፡ ዕፀ፡ መረረ፡ ይክልኑ፡ ከዊነ፡ ጥዑመ። ከማሁኪ፡ ለእመ፡ ሞተ፡ ኃጥእ፡ ይክልኑ፡ ከዊነ፡ ጻድቀ፡ አመ፡ ትንሣኤ፡ ወእመኒ፡ ሞተ፡ ጻድቅ፡ ይክልኑ፡ ከዊነ፡ ኃጥእ፡ አመ፡ ትንሣኤ፡ አላ፡ ኵሉ፡ በከመ፡ ምግባሩ፡ ይትፈደይ፡ ወበከመ፡ ፍሬ፡ ግብሩ፡ ወበከመ፡ ግብረ፡ እደዊሁ፡ ይትፈደይ፡ ወአልቦ፡ ዘይትኴነን፡ በኃጢአተ፡ ካልኡ። ዓርዘ፡ ሊባኖስ፡ ይተከል፡ ወይገብር፡ አዕፁቀ፡ ነዋኃት፡ ወዓበይተ፡ ወለእመ፡ ኢዘንመ፡ ላዕሌሁ፡ ጠለ፡ አርሞንዔም፡ ኢይሤኒ፡ ቍጸሊሁ፡ አላ፡ ይየብስ፡ ወይትነገፍ። ወዘግባኒ፡ ይትመላህ፡ እምሥርው፡ እመ፡ ኢወረዶ፡ ላዕሌሁ፡ ዝናመ፡ ክረምት። ወከማሁ፡ እመ፡ ኢወረደ፡ ላዕሌሆሙ፡ ወለሕይወት፡ እምኀበ፡ እግዚአብሔር፡ ኢይት፡ ነሥኡ፡ ምውታን\n\nChapter 9\n\nቈላተ፡ ጊላቡሂ፡ ወአድባረ፡ ሊባኖስ፡ ሶበ፡ ኢወርድ፡ ላዕሌሆሙ፡ ዝናመ፡ ምሕረት፡ እምኀበ፡ እግዚአብሔር፡ ኢያብቍሉ፡ ሣዕረ፡ ለእንስሳ፡ ወለአራዊት። ወአድባረ፡ ገልዓድኒ፡ ወቈላተ፡ ኢለምኒ፡ ኢይሁብ፡ ሐመልማለ፡ ለዓጣሌ፡ ወለአባሕኵ፡ እለ፡ ይትረእዩ፡ ወለእንስሳ፡ ገዳምኒ፡ ወይጠል፡ ወቶራት፡ ወኀያላት። ወከማሁ፡ ዕልዋን፡ ወመናፍቃን፡ እለ፡ ቀዲሙ፡ አጥረዋይ፡ ለዕልወት፡ ወለስሕተት፡ ለእመ፡ ኢወረደ፡ ላዕሌሆሙ፡ ጠለ፡ ምሕረት፡ እምኀበ፡ እግዚአብሔር፡ ኢትይነሥኡ፡ ሙታን፡ ወመሠርያን፡ ወምጠዓውያን፡ ቆጵሮሰ፡ ወዲማሶ፡ መስተዋድያን። ወእለ፡ ይነብሩ፡ ሰገለ፡ ወሥራየ፡ ወመስተቃትላነ።","english":"And if a bitter tree is planted, will it produce sweet fruit? And if a bitter tree is planted, will it produce sweet fruit? Likewise, if a sinner dies, will he produce the deeds of a righteous person at the resurrection? And if a righteous person dies, will he produce the deeds of a sinner at the resurrection? No, each one is rewarded according to his deeds, and according to the fruit of his work, and according to the work of his hands he is rewarded. And there is no one who is judged for the sin of another. The cedar of Lebanon is planted and produces large and great branches. And if dew falls upon it from the heights of Armon, it does not wither its leaves, but it becomes green and flourishes. And the thornbush marvels at the root, if the winter rain falls upon it. And likewise, if the rain of life from the Lord falls upon them, the dead are raised.\n\nChapter 9\n\nThe plains of Gilabuhi and the mountains of Lebanon, when the rain of mercy from the Lord falls upon them, produce grass for domestic animals and wild beasts. And the mountains of Gilead and the plains of Lemn give forth fodder for goats and for camels that are seen, and for wild animals and for oxen and for strong ones. And likewise, the high ones and the heretics who previously chose pride and error, if the dew of mercy from the Lord falls upon them, the dead and the wounded and the sick, the lepers and the lame, the quarrelsome, and those who dwell in prison and in chains and the murderers.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 9","severity":"info","text":"The passage begins with a chapter heading, 'Chapter 9', which marks a structural division in the Geʿez text, though the English draft does not indicate a break.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ጊላቡሂ (Gilabuhi)","severity":"info","text":"The toponym 'Gilabuhi' is unattested in standard biblical geography; it may be a corruption or variant of a known place, possibly related to Gilead or a local Ethiopian site.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ዓርዘ ሊባኖስ (cedar of Lebanon)","severity":"info","text":"The cedar of Lebanon is a biblical symbol of strength and righteousness, appearing in Psalms 29:6 and Ezekiel 31:3, used here as a metaphor for the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ኢዘንመ ላዕሌሁ ጠለ አርሞንዔም (dew from Armon)","severity":"info","text":"Armon (አርሞንዔም) likely refers to Mount Hermon, a site in the biblical region of Lebanon and Gilead, associated with dew and fertility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ወከማሁ እመ ኢወረደ ላዕሌሆሙ ወለሕይወት እምኀበ እግዚአብሔር ኢይት ነሥኡ ምውታን (likewise, if the rain of life from the Lord falls upon them, the dead are raised)","severity":"info","text":"This resurrection motif parallels Ezekiel 37:1-14 (valley of dry bones) and 1 Kings 17:17-24 (Elijah raising the widow's son), emphasizing divine mercy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወእለ ይነብሩ ሰገለ ወሥራየ ወመስተቃትላነ (those who dwell in prison and in chains and the murderers)","severity":"caution","text":"The English draft omits 'the murderers' (መስተቃትላነ) from the final list, which is present in the Geʿez; this may affect the interpretation of who is redeemed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Gilabuhi' is uncertain; it may be a scribal error or a local Ethiopian toponym.","The phrase 'the dead are raised' in the Geʿez is ambiguous as to whether it refers to physical resurrection or spiritual renewal."],"confidence":"medium","notes":[]},{"i":31,"ref":"p31","source":"ወእለ፡ ይዜምው፡ ዘእንበለ፡ ሕግ፡ ወአትናውያን፡ ወሜዶን፡ እለ፡ ይትአመኑ፡ በጣዖቶሙ፡ ወየሐልዩ፡ ሎሙ፡ ወይትወነዩ፡ ሎሙ፡ በከበሮ፡ ወበመሰንቆ፡ ወበእንዚራ። ወየዓብዱ፡ ምስለ፡ ጣዖቶሙ፡ ወይዜምዉ፡ በግብረ፡ እደዊሆሙ፡ እለ፡ ኢያድኅኑ፡ ርእሶሙ፡ እለ፡ እሙንቱ፡ ይትኰነኑ፡ በዕለተ፡ ዳይን፡ አመ፡ ትንሣኤ። አአብድ፡ ወአእዩየ፡ ሕሊና፡ ይመስለከኑ፡ ዘኢይትነሥኡ፡ ምውታን። ኢተሐሊኪ፡ ከመዝ፡ እስመ፡ ኢትነውም፡ ህየ፡ ሶበ፡ ይትነፋሕ፡ ቀርን፡ በትንሣኤ፡ ሙታን፡ በአፈ፡ ሚካኤል፡ ሊቀ፡ መላእክት። አድባር፡ ወአውግር፡ ይቴሐቱ፡ አፍላግ፡ ወማዕምቅ፡ ይኤርዩ፡ ወይከውኑ፡ መጽያሕቶ፡ ርቱዓ። ወይከውን፡ ትንሣኤ፡ ለኵሉ፡ ዘሥጋ።\n\nChapter 10\n\nወእመሰ፡ ኢኮነ፡ ከመዝ፡ ለምንት፡ አበው፡ ቀደምት፡ እምአዳም፡ ወአቤል፡ ወሴት፡ ወኖኅ፡ ወሴም፡ ወአብርሃም፡ ወይስሐቅ፡ ወያዕቆብ፡ ወዮሴፍ፡ ወሙሴ፡ ወአሮን፡ እለ፡ ኢይፈቅዱ፡ ይትቀበሩ፡ ዘእንበለ፡ ኀበ፡ መቃብረ፡ አበዊሆሙ። አኮኑ፡ ኅቡረ፡ ከመ፡ ይትነሥኡ፡ አመ፡ ትንሣኤ፡ ምስለ፡ አዝማዲሆሙ፡ ወኢይትኋለቍ፡ አዕዕምቲሆሙ፡ ምስለ፡ አዕዕምተ፡ እኩያን፡ ወመጠዓውያን፡ ወአረማውያን። ወእንተኒኢተስሕት፡ ሕሊናከ፡ እንዘ፡ ትብል፡ በአይቲ፡ ይትነሥኡ፡ ምውታን፡ እምድኅረ፡ ሞቱ፡ እለ፡ ይትወደዩ፡ በበ))፡ ውስተ\nመቃብር፡ ወበልየ፡ አዕፅምቲሆሙ። ወሶበ፡ ትሬኢ፡ ውስተ፡ መቃብር፡ ኢይትረከብ፡ ምልዓ፡ እድ፡ ሐመድ፡ ወበአይቲ፡ ይትነሥኡ፡ አዕፅምቲሆሙ፡ ለምውታን፡ ትብል፡ ዘንተ፡ በዕበደ፡ ልብኩ። አምተ፡ ዘዘራዕከ፡ ኢይበቍልኑ፡ ትብል፡ ይበቍልኬ፡ አንተ፡ ዘዘራዕከ።","english":"And those who fast without law, and the Athenians and Medes, who believe in their idols and worship them, and honor them with drum and harp and lyre, and serve with their idols, and fast with the works of their hands, those who do not save themselves, they will be judged on the day of judgment at the resurrection. Is it not a wonder and a marvel to you that the dead will not rise? For they are lost, as if they sleep there when the trumpet is blown at the resurrection of the dead by the mouth of Michael, the chief of angels. Mountains and hills will be leveled, rivers and depths will dry up and become smooth plains. And there will be a resurrection for all that have flesh.\n\nChapter 10\n\nAnd if it were not so, why did the ancient fathers, from Adam and Abel and Seth and Noah and Shem and Abraham and Isaac and Jacob and Joseph and Moses and Aaron, those who did not wish to be buried except in the tomb of their fathers? Will they not rise together with their relatives at the resurrection, and will their bones not be separated from the bones of the wicked and the sinners and the pagans? And your mind is troubled, saying, \"In what way will the dead rise after their death, those who are buried each in their own tomb, and their bones have decayed?\" And when you look into the tomb, a handful of dust is not found. And in what way will the bones of the dead rise? You say this in the pride of my heart. \"The seed I have sown, will it not sprout?\" you say. It will sprout for you, what you have sown.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 10","severity":"info","text":"The chapter break after the resurrection discourse marks a new thematic section, shifting from general eschatology to a defense of ancestral burial practices.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ኢይትነሥኡ (ʾiyyatnāśśəʿu)","severity":"info","text":"The negative verb form 'they will not rise' introduces a rhetorical question challenging the resurrection, a key theological concern in this passage.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"በአፈ ሚካኤል (baʾafā mīkāʾel)","severity":"info","text":"The trumpet blown by Michael the archangel at resurrection echoes 1 Thessalonians 4:16 (Ethiopic tradition) and Revelation 11:15, though not a direct quote.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"አትናውያን ወሜዶን (ʾatnāwyān wa-medon)","severity":"info","text":"Athenians and Medes are cited as idolaters, reflecting a common Ethiopic trope linking Greek and Persian paganism, not historical accuracy.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ዘራዕከ (zarāʿka)","severity":"info","text":"The agricultural metaphor of sowing and sprouting parallels the earlier 'bitter tree' analogy in the previous passage, reinforcing the theme of moral causality.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢይትረከብ ምልዓ እድ ሐመድ (ʾiyyatrakkab məldā ʾəd ḥamad)","severity":"caution","text":"The phrase 'a handful of dust is not found' is ambiguous: it may mean the body has fully decayed to nothing, or that no trace remains in the tomb, complicating resurrection belief.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Athenians and Medes' as a generic label for idolaters is unclear; the text may conflate historical groups.","The phrase 'a handful of dust is not found' could be read as hyperbole for complete decay or as a literal claim of bodily disappearance."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"ወከማሁኪ፡ እግዚአብሔርኒ፡ ዘዘርዓ፡ ነፍሳተ፡ ይትነሥኡ፡ ፍጡነ፡ ወኢያጐነዲ፡ አንሥኦቶሙ፡ በቃሉ፡ ማኅየዊት፡ እስመ፡ ውእቱ፡ አምጽአ፡ ለሰብእ፡ እምኀበ፡ ኢሀሎ፡ ውስተ፡ ሀለዎ፡ ዘበአማን። ወካበ፡ አምውስተ፡ ሀለዎ፡ አግብዖ፡ ውስተ፡ ሞት፡ ወካዕበ፡ እም፡ ውስተ፡ ሞት፡ አግብኦ፡ ውስተ፡ ሀለዎ። ይክልኪ፡ አግዚአብሔር፡ አሕይዎ፡ ወአንሥኦ።\n\nChapter 11\n\nአርሞን፡ ወአረፋቲሃ፡ ወድቃ፡ ወእለ፡ ያመልኩ፡ ጣዖተ፡ ውስት፡ ዛብሎን፡ ወኤዶምያስ፡ ይቲሐታ፡ አሜሃ፡ እስመ፡ ፈደዮን፡ እግዚአብሔር፡ በከመ፡ እከዮን፡ ወበከመ፡ ግብረ፡ እደዊሆን፡ ይበክያ፡ ጢሮስ፡ ወሲዶና፡ እስመ፡ ቀርበ፡ ዘይትቤቀሎን፡ በእንተ፡ አከዮን፡ ወጣዖቶን፡ ዘገብረ፡ በንዕሶን፡ ወኢኀደጋ፡ እስከ፡ አመ፡ ርስአን። ወበእንተዝ፡ ይትቤቀሎን፡ እግዚአብሔር፡ በእንተ፡ ዘገብራ፡ ምርኣተ፡ ወርኩሰ፡ ወዝሙተ፡ ወጣዖተ፡ ወአዋልደ፡ ይሁዳኒ፡ የኃሥራ፡ እስመ፡ ኢቆማ፡ በትእዛዘ፡ እግዚአብሔር፡ ፈጣሪሆን። ከማሃኪ፡ አመ፡ ትንሣኤ፡ ሙታን፡ ይትከሠት፡ ኃሠራ፡ ለኢየሩሳልውም፡ እስመ፡ ኢሖረት፡ በሕጉ፡ ወበኵነኔኑ፡ ለእግዚአብሔር፡ ወሖረት፡ በፍግዓ፡ ወበቀቲለ፡ ጻድቃን። ይእተ፡ አሚረ፡ ይትኃሠሣ፡ እግዚአብሔር፡ በማሕቶተ፡ ጥበቡ፡ ወይትቤቀላ፡ በኵሉ፡ ዘገብረት፡ እከያ፡ በመዋዕለ፡ ንዕሳ፡ ወኢኃደገት፡ በመዋዕለ፡ ወርዙታ፡ እስከ፡ ርስአታ። ወቦዓተ፡ ውስተ፡ መቃብር፡ ወኮነት፡ ሐመደ፡ ከመ፡ ቀደምት፡ አበዊሃ፡ እለ፡ ሖሩ፡ በግዕዞሙ፡ ወአበዩ፡ ትእዛዘ፡ እግዚአብሔር፡ ከመ፡ ትንሣኤ፡ ይትቤቀሎሙ።","english":"And likewise, the Lord who sows souls will raise them quickly, and He does not delay their resurrection by His living word, for He brought man from where he was not into where he is, who is faithful. And again, from where he is, He brought him into death, and again from death, He brought him into where he is. The Lord can revive him and raise him.\n\nChapter 11\n\nArmon and its suburbs, and Dika, and those who worship idols in Zablon and Edomias, will be destroyed then, for the Lord has commanded according to their wickedness and according to the work of their hands. Tyre and Sidon will weep, for the time has come when they will be avenged for their wickedness and the idols they made with their hands, and they did not cease until their heads. And because of this, the Lord will avenge them for what they did: shameful and abominable acts, and adultery, and idolatry. And the children of Judah will be saved, for they stood by the commandment of the Lord, their Creator. Likewise, at the resurrection of the dead, the salvation of Jerusalem will be revealed, for she walked according to His law and His judgment of the Lord, and she walked in righteousness and in the death of the righteous. This is what the Lord will consider in the wisdom of His plan, and He will avenge her for all the evil she did in the days of her youth and did not cease in the days of her old age until her head. And she fell into the grave and became dust like the former fathers who walked in their pride and rejected the commandment of the Lord, as the resurrection will avenge them.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage begins with a theological reflection on resurrection (lines 1–6 of the Geʿez), then a chapter break introduces a prophetic judgment list against cities and peoples.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ኢሀሎ","severity":"info","text":"The Geʿez term ኢሀሎ (ʿuhalo) means 'non-existence' or 'nothingness,' contrasting with ሀለዎ (halawu) 'existence,' emphasizing creation ex nihilo.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ትንሣኤ ሙታን","severity":"info","text":"The phrase 'resurrection of the dead' (ትንሣኤ ሙታን) echoes New Testament usage, e.g., 1 Corinthians 15, but no direct citation is marked.","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"አርሞን፡ ወአረፋቲሃ፡ ወድቃ፡","severity":"info","text":"Armon, its suburbs, and Dika are unidentified toponyms, possibly symbolic or corrupt; they may refer to regions in the Hellenistic world.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ወአዋልደ፡ ይሁዳኒ፡","severity":"info","text":"The phrase 'children of Judah' (ወአዋልደ ይሁዳኒ) parallels the Maccabean context of Jewish resistance, though the Geʿez text reinterprets it eschatologically.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ዘዘርዓ፡ ነፍሳተ፡","severity":"caution","text":"The phrase 'who sows souls' (ዘዘርዓ ነፍሳተ) is ambiguous: it may mean God creates souls or scatters them; the translation opts for the former.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Armon, Dika, Zablon, and Edomias is uncertain; they may be corruptions of known places or symbolic names.","The phrase 'sows souls' could be read as creation or dispersal, affecting the theological sense."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":"እስመ፡ ይቤ፡ ሙሴ፡ በእንቲአሆሙ፡ እስመ፡ ከመ፡ ዓፀደ፡ ወይነ፡ ሰዶም፡ ዓፀደ፡ ወይኖም። ወሐረጎሙኒ፡ እምነ፡ ገሞራ፡ ወአስካሎሙኒ፡ አስካለ፡ ሐሞት፡ ወቀምሖሙኒ፡ መሪር። ኅምዛ፡ አርዌ፡ ምድር፡ ወይኖሙ፡ ኅምዛ፡ አፍዖት፡ ዘይቀትል።\n\nChapter 12\n\nዝንቱኪ፡ ኃሣርኪ፡ ወለተ፡ ኢየሩሳሌም፡ ዘተጽሕፈ፡ በነቢይ፡ እስመ፡ ዘከመ፡ ምግባሮሙ፡ ወአበሳሆሙ፡ ለሰብአ፡ ሰዶም፡ ወገሞራ፡ ከማሁኪ፡ ምግባርኪ፡ ወአበሳኪ፡ ወለተ፡ ኢየሩሳሌም። ወበከመ፡ ሰዶም፡ ወገሞራ፡ ከማሁ፡ ኃሣርኪ፡ ተተክለ፡ ዓፀደ፡ ወይኖሙ፡ በዝሙት፡ ወበትዕቢት። ወኢዘንመ፡ ላዕሌሆሙ፡ ዝናመ፡ ትሕትና፡ ወምሕረት፡ ዘእንበለ፡ ዝናመ፡ ትዕቢት፡ ወዝሙት፡ በዘይሠርፅ፡ ዓፀደ፡ ወይኖሙ፡ ዘእንበለ፡ ዓመፃ፡ ወጹግ፡ ወትዕግልት፡ ወክዒወ፡ ወም፡ ወረሲአ፡ ስመ፡ እግዚአብሔር፡ አምላኮሙ። ወኢያእመርዎ፡ ለፈጣሪሆሙ፡ ዘእንበለ፡ ጣዖቶም፡ ወእክዩም፡ ግባሮሙ፡ ወተፈግዑ፡ በግብረ፡ እደዊሆሙ፡ ወይገብሩ፡ ምርዓተ፡ ምስለ፡ እንስሰ፡ ወተባዕት። ወኢያእምርዎ፡ ለእግዚአብሔር፡ በምግባሮሙእስመ፡ ዖሩ፡ አዕይንቲሆሙ፡ ከመ፡ ኢይርአዩ፡ ወጻመ፡ እዘኒሆሙ፡ ከመ፡ ኢይሰምዑ፡ ወኢይግበሩ፡ ፈቃደ፡ ለእግዚአብሔር፡ ወዘያሠምር፡ ዓፀደ፡ ወይነ፡ ሰዶም፡ እሙንቱ፡ ሐረገ፡ ወይን፡ ገሞራ፡ እሙንት፡ እለ፡ ኢይፈርዩ፡ አስካለ፡ ጥዑመ። ወሶበኒ፡ ዓፀርዎ፡ ለወይኖሙ፡ ይከውን፡ ሕምዘ፡ ዘይቀትል፡ እስመ፡ እምፍጥረቱ፡ ተተክለ፡ በመርገው፡ ወፀዓቱ፡ ኮነ፡ በዘመነ፡ መንሱት።","english":"For Moses said concerning them: \"As the vine of Sodom and the vine of Gomorrah, and their grapes are from Gomorrah, and their clusters are clusters of bitterness, and their wine is bitter venom, the serpent of the earth, and their wine is venom that kills.\"\n\nChapter 12\n\nThis is your destruction, O Daughter of Jerusalem, which was written by the prophet: for as the deeds and sins of the men of Sodom and Gomorrah, so are your deeds and sins, O Daughter of Jerusalem. And as Sodom and Gomorrah, so your destruction is planted as a vine of their wine in fornication and pride. And there is no rain upon them of the rain of humility and mercy, without the rain of pride and fornication, which dries up the vine of their wine without iniquity, oppression, patience, and endurance, and they do not know the name of the Lord their God, and they do not know their Creator apart from their idols, and their deeds are evil, and they are consumed by the works of their hands, and they practice bestiality with animals and beasts. And they do not know the Lord by their deeds, for their eyes are blind as if they do not see, and their ears are deaf as if they do not hear, and they do not do the will of the Lord. And what dries up the vine of Sodom are the grapes of Gomorrah, those who do not distinguish the cluster of sweetness. And when they press their wine, it becomes venom that kills, for from its creation it was planted in bitterness and its sweetness became in the time of destruction.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሙሴ","severity":"info","text":"The reference to Moses speaking about Sodom and Gomorrah likely alludes to Deut 32:32 or a related tradition, though the exact source is not given in the allowed citations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኃሣርኪ","severity":"info","text":"The Geʿez term ኃሣርኪ (ḥāsārki) is a second-person feminine singular possessive, 'your destruction,' directly addressing the 'Daughter of Jerusalem' as a personified entity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ሰዶም ወገሞራ","severity":"info","text":"Sodom and Gomorrah are used as archetypes of sin and divine punishment, a common trope in Ethiopic homiletic and apocalyptic literature, drawing on Genesis 19.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ወለተ ኢየሩሳሌም","severity":"info","text":"The personification 'Daughter of Jerusalem' echoes prophetic books such as Lamentations and Isaiah, where Jerusalem is addressed as a woman, and is paralleled in later Ethiopic texts like the Kebra Nagast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 12","severity":"info","text":"The passage begins a new chapter (Chapter 12) after a citation of Moses, marking a shift from a scriptural proof to a direct allegorical address to Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ዘእንበለ ዓመፃ ወጹግ ወትዕግልት ወክዒወ ወም","severity":"caution","text":"The phrase 'without iniquity, oppression, patience, and endurance' is syntactically ambiguous: it may describe the vine's condition or contrast with the preceding vices; the English draft interprets it as part of the vine's drying, but the Geʿez allows alternative readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ዘእንበለ ዓመፃ ወጹግ ወትዕግልት ወክዒወ ወም' could be read as describing the vine's positive qualities (without iniquity, etc.) or as a continuation of the negative description; the English draft takes the latter, but the Geʿez is unclear.","The identity of 'the prophet' who wrote about the Daughter of Jerusalem is not specified; it may refer to Isaiah or Jeremiah, but the text does not clarify."],"confidence":"medium","notes":[]},{"i":34,"ref":"p34","source":"ወበኵሉ፡ ጊዜ፡ አልቦ፡ ሠናይ፡ ለሐረገ፡ ወይኖሙ፡ እስመ፡ በጠለ፡ ሲኦል፡ ተሰቅየ፡ ዓፀደ፡ ወይኖሙ፡ በነፋሰ፡ ሐሩር፡ ፀንዓ፡ ኃረጎሙ። ወሶበኒ፡ ፈረየ፡ ወተዐፀረ፡ ኮነ፡ ለሙስና፡ ወለመቅሠፍት፡ ወለእለ፡ ይሰትይዎ፡ ያገዝፍ፡ አልባቢሆሙ፡ ወይረስዮሙ፡ ለቍራረ፡ ውርሑቃነ፡ እምእግዚአብሔር። ወማኅደረ፡ ለዲያብሎስ፡ እስመ፡ በምግባረ፡ ዚአሁ፡ እኩይ፡ የሐውሩ፡ ወሐረገ፡ ሰዶምኒ፡ ትእኅዝ፡ በሊዓ፡ ወተዓርግ፡ ውስተ፡ አድባር፡ ወውስተ፡ አዕዋም። ወትኬልሎ፡ ለበዓለ፡ ዘበዓውደ፡ ያመልኩ፡ ወትሠውዕ፡ ደቂቃ፡ ወአዋልዲሃ፡ ለአጋንንት፡ እለ፡ ኢየአምርዎ፡ ለእኩይ፡ ወለሠናይ። ወይክዕው፡ ደመ፡ ንጹሐ፡ ወውስተ፡ ግልፍዋት፡ ያወጽሑ፡ እም፡ አስካሊሃ፡ ለዓፀደ፡ ወይነ፡ ሰዶም። ወደጎነሂ፡ ዘኢሎፍሊ፡ ታመልክ፡ ወታከብር፡ ወትሠውዕ፡ ሎቱ፡ እምስቡሐኒሃ፡ ወእመራዕይሃ፡ ከመ፡ ትትፈጋዕ፡ በሞፃሕቶሙ፡ ወበዕበዶሙ፡ ዘመሐርዋ፡ አጋንንት፡ ከመ፡ ትሡዕ፡ ሎሙ፡ ወትገብር፡ ፈቃዶሙ። ወከመ፡ ኢታእምር፡ ፈጣሪሃ፡ እግዚአብሔርሃ፡ በኩሉ፡ ጊዜ፡ ዘይሴስያ፡ ወየሐንፃ፡ እምንዕሳ፡ እስከ፡ መዋዕለ፡ ውርዙታ፡ ወዓዲ፡ እስከ፡ መዋዕለ፡ ርስዓታ፡ ወእስከ፡ ዕለተ፡ ሞታ። ወዓዲ፡ እትቤቀል፡ አመ፡ ትንሣኤ፡ ወይከውን፡ ጊዜሃ፡ እስከ፡ ለዓለም፡ እስመ፡ ኢተመይጠት፡ ውስተ፡ ሕግየ፡ ወኢሖረት፡ በትእዛዝየ። ይትነሥኡኪ፡ አማልክቲሃ፡ ለእመ፡ ኮኑ፡ አማልክተ፡ ዕሙነ፡ ይሩፁምስሌሃ፡ ውስተ፡ ገሃነም፡ ወያድኅንዋ፡ አመ፡ ተማዕኩ፡ አነ፡ ላዕሌሃ፡ በመዓትየ፡ ወአሰሰልኩ፡ ኵሎሙ፡ መመሐዛኒሃ፡ እለ፡ ይዜምው፡ ምስሌሃ።","english":"And at all times there is no good in their vine, for it is planted in the dew of Sheol; the root of their vine is scorched by the hot wind, and its branches are withered. And when it ripens and is gathered, it becomes for ruin and for destruction; and those who drink it, it brings madness upon their hearts, and it makes them worthy of the curse and the wrath of the Lord. And it is a dwelling place for the devil, for by its evil deeds they walk. And the vine of Sodom takes hold, devours, and ascends into the mountains and into the forests, and it strangles the owner of the place where they worship, and it sacrifices children and its offspring to the demons who do not know good from evil. And they shed pure blood, and into the skulls they pour from the vessels of the root of the vine of Sodom. And of Gomorrah, which is called \"the vine of the locust,\" she worships and honors and sacrifices to it from her produce and from her possessions, as she rejoices in their abundance and in their greatness, which the demons have taught her, so that she may sacrifice to them and do their will. And as she does not know her Creator, her Lord, at all times, who nourishes and sustains her from infancy until the time of her weaning, and again until the time of her growth, and until the day of her death; and again, she will be sought at the time of resurrection, and her time will be until eternity, for she did not repent according to my law, and she did not walk according to my commandments. Her gods will raise you up, if they are gods of truth; they will cast her likeness into Gehenna, and they will save her when I am angry with her and I have sent all her teachers who strive with her.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the allegorical condemnation of Jerusalem as the 'vine of Sodom,' a metaphor for idolatry and moral corruption, building on the preceding chapter's citation of Moses.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ሲኦል (siʾol)","severity":"info","text":"Geʿez ሲኦል (siʾol) renders Hebrew 'Sheol,' the underworld or realm of the dead, here used to emphasize the vine's infernal origin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኢሎፍሊ (ʾulofəlli)","severity":"info","text":"The Geʿez term ኢሎፍሊ (ʾulofəlli) is a hapax legomenon, translated as 'locust' in the English draft; its precise meaning is uncertain but likely refers to a destructive insect, reinforcing the vine's ruinous nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'dew of Sheol' (በጠለ፡ ሲኦል) echoes Old Testament imagery of death and desolation, possibly alluding to Psalm 107 (LXX 106) or prophetic curses against idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The condemnation of child sacrifice and demon worship reflects a common polemic in early Christian and Jewish texts against Canaanite and pagan practices, here applied rhetorically to Jerusalem.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This passage is part of the Ethiopic Maccabees tradition, which adapts biblical and apocryphal material for a Christian audience, emphasizing repentance and divine judgment.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Daughter of Jerusalem' is ambiguous: it may refer to the city personified, the Jewish people, or a specific community; the text treats her as an apostate figure.","The phrase 'vine of the locust' (ኢሎፍሊ) is obscure; the translation 'locust' is tentative, and the term may denote a type of plant or a demonic entity."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"ወረሰይክዋ፡ ኅሥርተ፡ በኵሉ፡ ዘከመ፡ ገብረት፡ ጽዕልተ፡ ወኃሣረ፡ በላዕለ፡ ቤትየ፡ ወቅዱሳትየ። ወአምጽአት፡ ስምየ፡ ዘተሰምየ፡ በላዕሌሃ፡ እንዘ፡ ይብልዋ፡ ዝየ፡ ሕዝበ፡ እግዚአብሔር፡ ወቤተ፡ እግዚአብሔር፡ ዘእስራኤል፡ ወማኅደረ፡ ስሙ፡ ለልዑል፡ ኢየሩሳሌም፡ ቅድስተ፡ ቅዱሳን፡ ሀገሩ፡ ለንጉሥ፡ ዓቢይ። ወትትሜካህ፡ ብየ፡ ከመ፡ ይእቲ፡ ዓመትየ፡ ወአነኒ፡ እግዚኦ፡ ወአኮ፡ ዘትፈርሃኒ፡ ወትገብር፡ ፈቃድየ፡ ከመ፡ እግዚኦ፡ አላ፡ ትትቃጸበኒ፡ ከመ፡ ዓላዊ። ወትትቀነይ፡ ለባዕዳን፡ አማላክት፡ እለ፡ ኢይሴስይዋ፡ ወኢያልህቅዋ፡ ወኢየዓርዝዋ፡ አላ፡ ጻዕሙ፡ ኮንዋ፡ ዕቅፍተ፡ ለአስሕቶ፡ ከመ፡ ያርኅቅዋ፡ እምኔየ። ወተሠውዕ፡ ሎሙ፡ ወትበልዕ፡ መሥዋዕቶሙ፡ ወታወጽሕ፡ ሎሙ፡ ወትሰቲ፡ ወይነ፡ ሞፃሕቶሙ፡ ወተዓጥን፡ ሎሙ፡ ወታፂኑ፡ መዓዛ፡ ዕጣኖሙ፡ ወይኤዝዝዋ፡ ወትትኤዘዝ፡ ሎሙ። ወዓዲ፡ ትሠውእ፡ ደቂቃ፡ ወአዋልዲሃ፡ ወትትጌሣሕ፡ በግብረ፡ እደዊሃ፡ ወበፃማ፡ ከናፍሪሃ፡ እስመ፡ ትዌውዕ፡ ሎሙ፡ በእንተ፡ ፍቅሮሙ። አሌሳ፡ በዕለተ፡ ደይን፡ ላቲኒ፡ ወለአማልክቲሃ፡ እለ፡ ታፈቅሮሙ፡ ወተሐቀፎሙ፡ ወምስሌሆሙ፡ ትወርድ፡ ውስተ፡ ሲኦል፡ መትሕተ፡ ታሕቲት፡ ኀበ፡ ዕፄሁ፡ ዝኢይነውም፡ ውእስቱ፡ ዘኢይጠፍዕ። እሌለኪ፡ ወለተ፡ ኢየሩሳሌም፡ ኅሥርተ፡ እስመ፡ ኀደጊ፡ ኪያየ፡ ዘፈጠርኩኪ፡ ወአምለኪባዕዳነ፡ አማልክተ። ወአነሂ፡ በከመ፡ ምግባርኪ፡ እፈድየኪ፡ ወእትቤከለኪ፡ በከመ፡ ትዕይርትኪ፡ እስመ፡ አምዑዕክኒ፡ ወተሐየይኪዮ፡ ለታልየ፡ ወኢያሠነይኪ፡ ምግባረኪ።","english":"And I have chosen you, a deficiency in everything, as you have done, a shadow and a grasshopper, over my house and my holy ones. And you have brought my name, which is named, over you, while they call you this: the people of the Lord and the house of the Lord of Israel and the dwelling place of His name, the Most High, in holy Jerusalem, the city of the great king. And you boast within yourself that you are my year, and I am the Lord, and you are not one who fears me, and you do my will as the Lord, or do you not contend with me as a wicked one? And you bow down to foreign gods, which I do not name and do not make and do not plant, or have they become a support for the planting of the vine, as if to make it distant from me? And you sacrifice to them, and you eat their sacrifices, and you pour out for them, and you drink their wine of outpouring, and you burn for them, and you kindle the fragrance of their incense, and they command you, and you are commanded by them. And again you sacrifice your children and your offspring, and you cut yourselves with the work of your hands and with the sharpness of your nails, because you go forth for them on account of their love. Woe to you on the day of judgment, and to your gods whom you love and embrace, and with them you descend into Sheol, beneath the lowest, where his tree is bitter; it is that which does not perish. I say to you, O daughter of Jerusalem, a deficiency, because you have abandoned me who created you, and you have worshipped foreign gods. And I, according to your deeds, I will judge you and I will trust you according to your shame, because I have been angered by you, and you have made the calf to live, and you have not adorned your deeds.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ኅሥርተ","severity":"info","text":"The Geʿez term ኅሥርተ (ḫaśrta) means 'deficiency' or 'lack,' here used as a direct address to Jerusalem, personified as a daughter who has failed in her duty.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ጽዕልተ ወኃሣረ","severity":"info","text":"ጽዕልተ (ṣəʿləta) 'shadow' and ኃሣረ (ḥasara) 'grasshopper' are paired as metaphors for worthlessness or transience, echoing the earlier vine imagery of ruin.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኢየሩሳሌም ቅድስተ ቅዱሳን","severity":"info","text":"The phrase 'holy Jerusalem, the city of the great king' echoes biblical language (e.g., Ps 48:1 LXX) and the Ethiopic liturgical tradition of Jerusalem as the holy city.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ታልየ","severity":"info","text":"The reference to 'making the calf to live' (ታልየ, talyā) alludes to the golden calf episode (Ex 32), a standard trope in Ethiopic polemics against idolatry and apostasy.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a direct divine accusation against Jerusalem, structured as a series of rhetorical questions and condemnations, culminating in a woe oracle and judgment formula.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The text's anti-idolatry rhetoric and personification of Jerusalem as a faithless daughter reflect themes found in later Ethiopic homiletic and monastic literature, though no direct dependence is known.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (the Lord) and the addressee (Jerusalem as 'daughter') is clear, but the precise referent of 'his tree' (ዕፄሁ) in Sheol is ambiguous—possibly a symbol of eternal punishment or a specific mythological tree."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"ወአነሂ፡ እትሄየየኪ፡ ወኢያፈጥን፡ አድኅኖተኪ፡ እስመ፡ አንቲ፡ እምአዕኪዮ፡ ለቃልየ፡ ወኢተዓገሥኪ፡ በምክርየ፡ ዘተካየድኪ፡ ምስሌየ፡ ከመ፡ ትዕቀቢ፡ ትእዛዝየ፡ ወአነሂ፡ አሀሉ፡ ምስሌኪ፡ ወአድኅነኪ፡ እምኵሎሙ፡ እለ፡ ይፃረሩኪ፡ ወአንቲ፡ ከመ፡ ትዕቀቢ፡ ትእዛዝየ፡ ዘአዘዝኩኪ፡ ወሥርዓትየ። ወዘንተ፡ ኵሎ፡ ኢዓአቀብኪ፡ ወአነሂ፡ ተሐየይኩኪ፡ ወአመ፡ ኵነኒ፡ እትቤቀለኪ፡ አኮኑ፡ አነ፡ ፈጠርኩኪ፡ ወኢዓቀብኪ፡ ቃልየ፡ ወትእዛዝየ፡ ወባረኩኪ፡ ከመ፡ ትኩኒ፡ እንቲአየ። ወአንቲሰ፡ ተበዓድኪ፡ እምኔየ፡ በከመ፡ ተበዓዱ፡ ሰዶም፡ ወገሞራ። ወአነሂ፡ ጠሰይክዎሙበመዓትየ፡ እስመ፡ እምሥረዊሆሙ፡ አንቲ፡ ለሰዶም፡ ወገሞራ፡ እለ፡ አነ፡ ሠረውክዎሙ፡ ወአጥፋዕኩ፡ እምድር፡ ዝክሮሙ፡ ከመ፡ ኢየሐልዉ፡ በፍግዓሆሙ፡ እስመ፡ አምዕዑ፡ ኪያየ፡ ዘፈጠርክዎሙ፡ በሐዊረ፡ ብእሲተ፡ ብእሲ፡ ወዘምዎ፡ ዘእንበለ፡ ሕግ፡ ምስለ፡ ተባዕት፡ ወእንስሳ፡ ከመ፡ ዘምስለ፡ አንስት። ወአልቦ፡ ፍርሃተ፡ እግዚአብሔር፡ ቅድመ፡ አዕይንቲሆሙ፡ እምንዑሶሙ፡ እስከ፡ ዓቢዮሙ። ወአልቦ፡ ዘይጌሥፆ፡ 1ለካልኡ፡ ከመ፡ ይኅድር፡ ኪያሃ፡ ገቢረ፡ እለ፡ ይረድዕዎሙ፡ ውስተ፡ ኵሉ፡ ምግባረ፡ እኩይ፡ ወጽጉባነ፡ ክውሉ፡ ዓመፃ፡ ወጹግ፡ እስመ፡ እኩይ፡ ምግባሮሙ። ወሥዩም፡ ውስተ፡ ኅሊናሆሙ፡ ኵሉ፡ ምግባረ፡ እኩይ፡ ወትዕቢት፡ ወትዕግልት፡ ወስስ፡ ዕት። ወበእንተዝ፡ ተሐየዮሙ፡ እግዚአብሔር፡ ውገፍትዖን፡ ለአህጉሪሆሙ፡ ወቦ፡ እለ፡ አውዓዮን፡ በእሰት፡ እስከ፡ መሠረታቲሆን፡ ወኢተርፈ፡ 1እምውስቲቶን፡ እለ፡ ሐልቃ፡ ወተሠረዋ፡ እስከ፡ ለዓለም።","english":"And I, I have delayed for you, and I have not hastened your salvation, because you did not listen to my word and you did not act according to my counsel, which you had hidden with me, as you would keep my commandment. And I, I am with you and I will save you from all those who oppress you, and you, as you keep my commandment which I commanded you, and my ordinance. And all this you have kept, and I have delayed for you. And if I were to judge you, would I not be the one who created you? And you have not kept my word and my commandment, and I blessed you that you might be for me. But you have separated yourself from me, as Sodom and Gomorrah separated themselves. And I, I destroyed them with my wrath, because from their foundation you are for Sodom and Gomorrah, those whom I destroyed and I caused their memory to be erased from the earth, as if they had never existed in their generation, because they angered me, who created them, by the union of a woman with a man, and by their lying with a male without law, and with beasts as with women. And there is no fear of God before their eyes, from their youth to their old age. And there is no one who restrains another, as if he were to do to him the deeds of those who help them in all evil deeds and in the perversity of all iniquity and transgression, because their deeds are evil. And all evil deeds, pride, arrogance, and deceit are established in their minds. And because of this, God destroyed them and overturned their cities, and there were those who burned them with fire to their foundations, and not one remained from within them, those who were destroyed and annihilated forever.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ኢዓአቀብኪ","severity":"info","text":"The Geʿez verb ኢዓአቀብኪ (ʾaʿqabki) means 'you have kept' or 'you have preserved,' continuing the theme of obedience to divine commandments.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሰዶም ወገሞራ","severity":"info","text":"The reference to Sodom and Gomorrah echoes Genesis 19, where these cities are destroyed for their sins, including sexual transgressions. The Geʿez text explicitly lists union of woman with man, lying with a male, and bestiality.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ሰዶም ወገሞራ","severity":"info","text":"In Ethiopic tradition, Sodom and Gomorrah are paradigmatic examples of divine punishment for moral corruption, often invoked in homiletic and apocalyptic literature.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a divine speech in the first person, structured as a conditional judgment (if I were to judge you) followed by a historical exemplum (Sodom and Gomorrah). It functions as a warning to the audience.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ኢዓአቀብኪ","severity":"info","text":"The motif of keeping or breaking divine commandments parallels themes in Deuteronomy 28 and the prophetic books, where obedience brings blessing and disobedience brings destruction.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢዓአቀብኪ","severity":"caution","text":"The Geʿez text at the phrase ኢዓአቀብኪ (ʾaʿqabki) may be ambiguous: it could be read as 'you have kept' or 'you have hidden,' but the context of divine commandment favors 'kept.'","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verb ኢዓአቀብኪ could mean 'you have kept' or 'you have hidden'; the context of divine commandment supports 'kept.'","The phrase 'from their foundation you are for Sodom and Gomorrah' is syntactically unclear; it may mean the addressee is like them in essence or origin."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"ወይጸንሕ፡ እስከ፡ ዕለተ፡ ኵነኔ፡ እስከ፡ ለዓለም፡ ወዕለተ፡ ደይን፡ ዓባኡ፡ እስመ፡ ተዓሥራ፡ በኃጢአት፡ ወኢይምህሮን፡ ወኢይሠሃሎን፡ እስመ፡ አምዓዓኒ፡ በእከየ፡ ምግባሮን። ወአነሂ፡ ተሐየይክዎሙ፡ ወከማሁ፡ አንቲኒ፡ ወለተ፡ ኢየሩሳሌም፡ ኅሥርት፡ ከመሁ፡ ትትዓሠሪ፡ በዕለተ፡ ኵነኔ፡ እስመ፡ ኢትረክቢ፡ ዘታመክንዩ፡ አመ፡ አኀዝኩኪ፡ በመዓትየ፡ እስመ፡ ኵሉ፡ ምግባርኪ፡ ዱግ፡ ወትዕግልት፡ ወስስዕት፡ ወዝሙት፡ ወነቢበ፡ ሐሰት፡ ወኵሉ፡ ፍኖት፡ ዘስሕተታት፡ ወደኅፅ፡ ዘኢይሠምሮ፡ አነ። ወአነሰ፡ ረሰይኩኪ፡ ለክብር፡ ወአንቲሰ፡ ረሰይኪ፡ ርእስኪ፡ ለሐሣር። እንሰ፡ እብለኪ፡ ሊተ፡ ወአንቲሰ፡ ተረሰይኪ፡ ለባዕድ። ወአንሰ፡ ፈኃርኩኪ፡ ለቅድሳት፡ ወአንቲሰ፡ ኮንኪ፡ ለዲያብሎስ፡ ወአነደ፡ ኢትቤቀልኪ፡ በከመ፡ እስከየ፡ ምግባሪኪ። ወአነውኅ፡ እኩየ፡ በቀለ፡ ላዕሌኪ፡ በእንተ፡ ኵሉ፡ ዘኢሰማዕኪ፡ ቃልየ፡ ወኢቀብኪ፡ ትእዛዝየ፡ ዘአዘዝኩኪ፡ አመ፡ ዕለት፡ አፍቀርኩኪ፡ እስመ፡ አነ፡ እግዚአብሔር፡ ዘፈጠርኩኪ፡ ወእትመዓዕ፡ ላዕለ፡ ኵሎሙ፡ ኃጥአን፡ እለ፡ ከማኪ፡ ወእፈድዮሙ፡ በከመ፡ እኩዮሙ፡ በእለተ፡ ኵነኔ። ወለኪኒ፡ አኳንነኪ፡ ምስሌሆሙ፡ እስመ፡ ኢአቀብኪ፡ ቃልየ፡ ወተሐየይኪ፡ ፍትሐየ። ኦ፡ ሰዶም፡ ወገሞራ፡ እለ፡ አልብክንፈርሃ፡ እግዚአብሔር፡ ውስተ፡ ልብክን። ከማሁ፡ ወከተ፡ ኢየሩሳሌም፡ አንትኪ፡ አንተ፡ ኅቡረ፡ ትትኳነን፡ ምስሌኪ፡ በረዓይ፡ ገሃነም፡ ወኵሎሙ፡ እለ፡ ገብሩ፡ ምግባረ፡ ዚአከ፡ እስመ፡ ኅብረ፡ ትውርዱ፡ ኀበ፡ ዘተደለወ፡ ገሃነም፡ ኀበ፡ አልባቲ፡ ሙፃዕ፡ እስከ፡ ለዓለመ፡ ዓለም።","english":"And he will be delayed until the day of judgment, until the world and the day of doom, his sin, because he was bound in sin, and he will not be taught, and he will not be corrected, because they embittered me with their evil deeds. And I, I have delayed them, and like that, you also, daughter of Jerusalem, you will be bound in the day of judgment, because you will be found to have despised me when I seized you in my wrath, because all your deeds are deceit and falsehood and error and adultery and lying speech and every path of errors and a door that does not open for me. And I appointed you for honor, and you appointed yourself for shame. Indeed, I said to you, \"Come to me,\" and you appointed yourself for a stranger. And I set you apart for holiness, and you became for the devil. And I will avenge myself upon you according to the evil of your deeds. And I will bring evil vengeance upon you because of all that you did not hear my word and you did not keep my commandment which I commanded you when I loved you. Because I am the Lord who created you, and I will be merciful to all sinners who are like you, and I will judge them according to their evil on the day of judgment. And for you, I will punish you with them because you did not keep my word and you delayed my judgment. O Sodom and Gomorrah, who had no fear of the Lord in your hearts! Likewise, and as for you, Jerusalem, you will be judged together with me in the depths of Gehenna, and all those who did deeds like yours, because together you will descend to the prepared Gehenna, to a place from which there is no exit, forever and ever.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a divine speech of judgment, addressed first to a generic sinner, then to 'daughter of Jerusalem' and finally to Jerusalem itself, with a concluding comparison to Sodom and Gomorrah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ወለተ ኢየሩሳሌም","severity":"info","text":"The phrase 'daughter of Jerusalem' (ወለተ ኢየሩሳሌም) personifies the city as a faithless woman, a trope found in prophetic literature (e.g., Jeremiah, Lamentations).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሰዶም ወገሞራ","severity":"info","text":"The mention of Sodom and Gomorrah (ሰዶም ወገሞራ) echoes Genesis 19 and prophetic condemnations (e.g., Isaiah 1:9–10, Amos 4:11), used here as archetypes of divine punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The theme of judgment and Gehenna (ገሃነም) reflects late Second Temple and early Christian apocalyptic traditions, common in Ethiopic literature such as the Book of Enoch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage's harsh condemnation of Jerusalem may reflect post-70 CE Jewish-Christian polemic, but in the Ethiopic context it is read as moral exhortation, not anti-Judaism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Geʿez text contains several ambiguous pronominal references (e.g., 'he' vs. 'you') and the English draft's 'his sin' may misrepresent the syntax; the original likely means 'his sin' as the cause of delay.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'he will be delayed' is unclear—possibly a generic sinner or a specific figure from the preceding context.","The phrase 'his sin' (ኃጢአቱ) could be read as the cause of delay or as an appositive; the English draft's rendering is interpretive."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"ወአንቲኒ፡ ወይእቲኒ፡ እለ፡ ኢየዓቀብክን፡ ቃልየ፡ ወትዕዛዝየ፡ ወእለሰ፡ ኅቡረ፡ ትወርዱ፡ ውስተ፡ ሲኦል፡ በዕለተ፡ ኵነኔ፡ እስመ፡ ኢዓቀብክን፡ ቃልየ፡ ወትእዛዝየ። ወእለሰ፡ ዓቀቡ፡ ቃልየ፡ ወትእዛዝየ፡ ዘዘገቡ፡ ኃጥአን፡ ይበልዑ፡ ጻድቃን፡ ወዘአጥረዩ፡ እኩያን፡ ይትካፈሉ፡ ምህርካ፡ ሄራን፡ በከመ፡ አዘዘ፡ እግዚአብሔር፡ ጻድቃን፡ ወኄራን፡ ይትፌሥሑ፡ ወይትኃሠዩ። ወኃጥአንሰ፡ ወዓማጽያን፡ ይበክዩ፡ ወየኀዝኑ፡ በእንተ፡ ኵሉ፡ ጌጋዮሙ፡ ዘስሕቱ፡ እምትእዛዝየ። ወዘሰ፡ የዓቅብ፡ ቃልየ፡ ወየሐውር፡ በትእዛዝየ፡ ውእቱኪ፡ ዘይበልዓ፡ ለበረከት፡ ወይከብር፡ በኀቤየ። ወኵሉ፡ ዘየዓክብ፡ ቃልየ፡ ወይገብር፡ ትእዛዝየ፡ በረከተ፡ ምድር፡ ይበልዕ፡ ወኀበ፡ ሙባዓ፡ ነገሥት፡ ኂራን፡ ወራትዓን፡ ይበውዕ፡ ወየኀድር።\n\nChapter 13\n\nጢሮስ፡ ወሲዶና፡ ወኵሉ፡ አድያሚሃ፡ ለብሔረ፡ ይሑዳ፡ እለ፡ ያዓብያ፡ ርእሶን፡ ይእዜ፡ አሌ፡ ሎን፡ አመ፡ አኃዝክዎን፡ በመዓትየ፡ እስመ፡ የኃሥራ፡ ወይትቀሥፋ። ይቤ፡ እግዚአብሔር፡ እስመ፡ ይወፅእ፡ እምኔሆን፡ ዕቡይ፡ ወዝኁር፡ ወልደ፡ ኃጕል፡ ፀራ፡ ለጽድቅ፡ ዘያገዝፍ፡ ክሣይ፡ ወይትሜካህ፡ ወኢየአምር፡ ፈጣሪሁ፡ እስመ፡ አርአያ፡ ረሰይክዎ፡ ለመዓትየ፡ ከመ፡ አርኢ፡ ኃይልየ፡ በላዕሌሁ፡ ይቤ፡ እግዚአብሔር፡ ዘኵሎ፡ ይመልክ። ዛቲ፡ ቅፍርናሆሙ፡ ወሰማርያ፡ ወገሊላ፡ ወሶርያ፡ ወደማስቆ፡ ወቆጵሮስ፡ ወአክይያ፡ ወኵሉ፡ ደወለ፡ ዮርዳኖስ፡ አሕዛብ፡ ግዙፍነ፡ ክሣድ፡ እለ፡ በግዕዞሙ፡ የሐውሩ፡ እለ፡ ደፈኖሙ፡ ጽልመት፡ ወጽላሎተ፡ ሞተ።","english":"And you also, you who have rejected my word and my command, and those who will descend together into Sheol on the day of judgment, because you rejected my word and my command. And those who have kept my word and my command, the righteous will eat what the sinners have stored, and the wicked will share what the good have prepared, as the Lord commanded. The righteous and the good will rejoice and be glad, and the sinners and the wicked will weep and mourn because of all their errors, which are far from my command. And whoever keeps my word and walks according to my command, he is the one who will eat the blessing and be honored before me. And all who keep my word and fulfill my command will eat the blessing of the land, and will enter and dwell among the good and righteous kings.\n\nChapter 13\n\nTyre and Sidon and all the regions of the land of Judah, those who exalt themselves, now woe to them when I seize them in my wrath, for they will be destroyed and punished. Thus says the Lord, because from among them will come forth a proud and arrogant son of a slave, an enemy of righteousness, who will shed blood and boast, and he will not know his Creator, for I have set him as a sign of my wrath, to show my power over him. Thus says the Lord who rules over all. This is their punishment: Samaria, Galilee, Syria, Damascus, Cyprus, and Achaia, and all the region of the Jordan, great nations of the neck, who walk in their pride, whom darkness and the shadow of death have covered.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 13","severity":"info","text":"The chapter break here is editorial; the Geʿez text marks it with a rubricated heading, but the narrative continues without a clear shift in speaker or topic.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ሲኦል","severity":"info","text":"Geʿez ሲኦል (siʾol) is a loan from Hebrew šeʾol, used here for the underworld or place of punishment, not the grave; it reflects a developed eschatology.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወእለሰ ዓቀቡ ቃልየ ወትእዛዝየ ዘዘገቡ ኃጥአን ይበልዑ ጻድቃን","severity":"info","text":"The motif of the righteous consuming what sinners stored echoes a sapiential theme (cf. Proverbs 13:25) but is not a direct quotation; it is a free adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ጢሮስ ወሲዶና","severity":"info","text":"Tyre and Sidon are traditional enemies of Israel in prophetic literature (e.g., Isaiah 23, Ezekiel 26–28); their inclusion here aligns with the work's anti-Hellenistic polemic.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ወልደ ኃጕል","severity":"info","text":"The phrase 'son of a slave' (ወልደ ኃጕል) is a standard Geʿez insult for a usurper or illegitimate ruler, used here to denigrate a future enemy of righteousness.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ክሣድ","severity":"caution","text":"The phrase 'great nations of the neck' (አሕዛብ ግዙፍነ ክሣድ) is obscure; it may be a corruption or a metaphor for stubbornness, but the intended referent is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker shifts between a divine voice and a prophetic persona; the text does not clearly distinguish them.","The list of regions (Samaria, Galilee, etc.) may be a later interpolation or a scribal expansion; the syntax is disjointed."],"confidence":"medium","notes":[]},{"i":39,"ref":"p39","source":"ወኢይትመየጡ፡ ውስተ፡ ፈሪሃ፡ እግዚአብሔር፡ እለ፡ ደፈኖሙ፡ ልቦሙ፡ ሰብላንዮስ፡ ወኢትእዘዝዎ፡ ለውእቱ፡ ዕቡይ። አሌ፡ ሎሙ፡ አሜሃ፡ ለእለ፡ ይትኤዘዝዎሙ፡ ለርኩሳን፡ ወይገብሩ፡ መሥዋዕተ፡ በስሞሙ፡ እስመ፡ የዓልውዎ፡ ለእግዚአብሔር፡ ዘፈጠሮሙ፡ ወይትሜሰሉ፡ ከመ፡ እንስሳ፡ ዘአልቦ፡ ልብ፡ እስመ፡ ያቀውም፡ አምሳሊሁ፡ ውእቱ፡ ረሲዕ፡ ወልደ፡ ኃጕል፡ ውስተ፡ ኵሉ፡ መካን፡ ወይትፌሣሕ፡ በግብረ፡ እደዊሁ፡ ወበፍትወተ፡ ነፍሱ፡ ወበኵሉ፡ ጹግ፡ ወትዕግልት፡ ወዓመፃ፡ ወኅብል፡ ወኵሉ፡ ዘይገብር፡ ዝሙት፡ ወትዕግልት፡ ወሐሰት። እስመ፡ በመዋዕሊሁ፡ ዕውቅ፡ ከመ፡ ይገብር፡ ከመዝ፡ እስመ፡ እምኀበ፡ እግዚአብሔር፡ ኊልቍ፡ ከመ፡ ይግበሮ፡ ለዝንቱ። ፀሐይኒ፡ ተፀልም፡ ወወርኀኒ፡ ደመ፡ ትከውን፡ ወከዋክብትኒ፡ ይወድቁ፡ እምሰማይ፡ ወኵሉ፡ ግብር፡ ይማስን፡ በተአምር፡ ዘይመጽእ፡ በድኃሪ፡ መዋዕል፡ ከመ፡ ይኰንና፡ ለምድር፡ ወኵሉ፡ ዘውስቴታ፡ በከመ፡ ግብረ፡ እደዊሆሙ፡ ለእለ፡ ይነብሩ፡ ውስቴታ። ወለደኃሪኒ፡ ጸላዒ፡ ይሥዕሮ፡ ሞት፡ እስመ፡ ተዓበየ፡ ላዕለ፡ ፍጥረተ፡ እግዚአብሔር፡ ወገብረ፡ በከመ፡ ፈቀደ፡ አሐተ፡ ሰዓተ። ወእምድኅሬሁ፡ አልቦ፡ መባሕት፡ እስመ፡ አነ፡ እትቤቀል፡ ይቤ፡ እግዚአብሔር፡ ዘኵሉ፡ ይመልክ። ወውእቱኒ፡ ይወርድ፡ ውስተ፡ መቅሠፍት፡ ወኵኔኒ፡ ዘጽኑሕ፡ ሎቱ፡ እመ፡ ዕለተ፡ ይትአኃዝ፡ በመዓትየ፡ እስመ፡ ይስሕብ፡ ኵሉ፡ እለ፡ ምስሌሁ፡ ውስተ፡ ኃጕል፡ ወውስተ፡ መቅሠፍት፡ ወሙስና፡ እስመ፡ አነ፡ ዘአውፅእ፡ ወአበውዕ፡ ውስተ፡ ኵነኔ፡ ገሃነም።","english":"And they shall not be afraid of the fear of the Lord, those whose hearts have covered Seblanyos, and they do not obey that proud one. Woe to them, and also to those who obey the unclean ones and offer sacrifices in their names, because they have exalted themselves against the Lord who created them. And they shall be likened to an animal without a heart, because he who sets up his likeness is wicked, a son of sin, in every place. And he rejoices in the work of his hands, in the desire of his soul, and in all deceit and transgression and corruption and falsehood, and everything that he does: fornication, transgression, and falsehood. For in his times, the wise one does as this, because from the Lord, he is separated, as he does this. The sun shall be darkened, and the moon shall become blood, and the stars shall fall from the sky, and every work shall be changed by a sign that will come in the last times, as it will judge the earth and everything within it according to the works of the hands of those who dwell within it. And for the last, the enemy will bring death, because he has become proud over the creation of the Lord and has done as he wished for one hour. And after him, there is no repentance, because I will take vengeance, says the Lord who rules over all. And he himself will descend into punishment, and judgment is firm for him. If he is seized on the day of my wrath, because he will drag all those who are with him into sin and into punishment and destruction, because I am the one who brings out and casts into the judgment of Gehenna.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ሰብላንዮስ (Seblanyos)","severity":"info","text":"The name Seblanyos is obscure; it may be a corruption or a Geʿez rendering of a foreign name, possibly related to a figure of apostasy or idolatry.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወኢይትመየጡ ውስተ ፈሪሃ እግዚአብሔር","severity":"info","text":"The phrase 'not be afraid of the fear of the Lord' echoes prophetic warnings (e.g., Jeremiah 2:19) about those who reject divine authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage describes eschatological judgment with cosmic signs (darkened sun, bloody moon, falling stars), common in apocalyptic literature of the Aksumite period.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The unit shifts from a condemnation of the disobedient to a prophetic vision of cosmic upheaval and final judgment, typical of narrative homily in this work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Geʿez text contains ambiguous phrasing (e.g., 'those whose hearts have covered Seblanyos') that may reflect textual corruption or a lost source; the English draft smooths over this obscurity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Seblanyos is unclear; it may be a proper name or a title.","The phrase 'he who sets up his likeness' could refer to an idol or a human figure.","The temporal sequence of the eschatological events is loosely structured."],"confidence":"medium","notes":[]},{"i":40,"ref":"p40","source":"ወኢይትመካህ፡ ኃያል፡ በኃይሉ፡ እስመ፡ ውእቱ፡ ይሁቦሙ፡ ኃይለ፡ ወጽንዓ፡ ለድኩማን፡ ወካዕበ፡ ይሁብ፡ ድካመ፡ ለጽኑዓን፡ ወኃያላን። ወትትፈደይ፡ በቀለ፡ ዕቤራት፡ ወዕጓለ፡ ማውታ፡ እስመ፡ ውእቱ፡ አኃዚ፡ ወተበቃሊ፡ ለዕለ፡ ይትገፍዑ፡ እምዕደ፡ ገፋዕያኒሆሙ። እሌ፡ ለኪ፡ እንተ፡ ትትሜክሂ፡ ወታገዝፈ፡ ክሣደኪ፡ ወይመስለኪ፡ ዘኢይእኅዘኪ፡ ወኢይትበቀልኪ፡ በመዓትየ፡ በከመ፡ ይቤ፡ ለምንት፡ ወጽድቅ፡ ኮከበ፡ ጽባሕ፡ እምሰማይ፡ ዘይሠርቅ፡ በጊዜ፡ ጽባሕ። እስመ፡ ይቤ፡ በትዕቢቱ፡ ወበትምክህቱ፡ አነብር፡ መንበርየ፡ መልዕልተ፡ ሰማያት፡ ወከዋክብት፡ ወእከውን፡ ከመ፡ ልዑል። ዘንተኪ፡ ደፈርከ፡ በትዕቢትከ፡ ወኢተዘከርከ፡ እግዚአብሔርሃ፡ ዘፈጠረከ፡ ወገብረከ፡ በእደዊሁ፡ ለምንትኪ፡ አዕበይከ፡ ርእሰከ፡ አንተ፡ ከመ፡ ትረድ፡ መትሕተ፡ ታሕቲት፡ በግዝፈተ፡ ልብከ። ወበትዕቢትከ፡ ተትሕትከ፡ እምኵሎሙ፡ መላእክተ፡ እለ፡ ከማከ፡ እስመ፡ እሙንቱ፡ ይሴብሕዎ፡ በትሕትና፡ መንፈሰ፡ ለፈጣሪሆሙ፡ ወኢይትዓተቱ፡ እምትእዛዙ፡ እስመ፡ አእመሩ፡ ከመ፡ ውእቱ፡ ዘገብሮሙ፡ ወፈጠሮሙ፡ ወዓቀቡ፡ ሕሊናሆሙ፡ ከመ፡ ኢይኃልፉ፡ ወኢይትዓደዉ፡ እምትእዛዙ። ወአንተሰ፡ ገበርከ፡ በትዕቢተ፡ ልብከ፡ እኩየ፡ ወኮንከ፡ ኀሡረ፡ እምካልዓኒከ፡ እስመ፡ አቃቤሁ፡ አንተ፡ ለኵሉ፡ ዓመፃ፡ ወጹግ፡ ወጽልሑት፡ ወትዕግልት፡ እለ፡ የሐውርዋ፡ ኃጥአን፡ እለ፡ ከማከ፡ ወረሢዓን፡ እለ፡ ኮኑ፡ እምፍጥረተ፡ ዚአከ፤ ወየዓልዉ፡ ከማከ። ወየሐውሩ፡ በኵሉ፡ ፈቃድከ፡ ወትእዛዝከ፡ ዘትሜሕሮሙ፡ ጹገ። አሌለለ፡ አንተ፡ ወእለ፡ አስሐትከ፡ በትምይንተሰ፡ ትወርዱ፡ ኅቡረ፡ ውስተ፡ ሙስና።","english":"And the mighty one shall not be trusted in his might, for it is he who gives strength and firmness to the weak, and the liar gives sickness to the strong and mighty. And he shall be repaid with the fruit of transgressions and the wages of death, for he is the taker and the avenger for those who are struck down by the hands of their strikers. Woe to you, O one who trusts and leans your neck, and it seems to you that which has not taken you and has not avenged you in my wrath, as he said: \"Why, O truth, is the morning star from heaven that shines at dawn?\" For he said in his pride and his trust: \"I shall set my throne above the heavens and the stars, and I shall be like the Most High.\" This you have defiled in your pride, and you have not remembered your Lord who created you and made you with his own hands. Why, O truth, have you exalted yourself, you who are to descend beneath the lower region in the thickness of your heart? And in your pride you have been humbled beneath all the angels who are like you, for they praise him in humility of spirit, their Creator, and they do not rebel from his command, for they know that it is he who made them and created them, and they have kept their minds so that they do not perish and do not deviate from his command. But you have acted in the pride of your heart, O evil one, and you have become more foolish than your fellows, for you are the accomplice of all iniquity, transgression, darkness, and oppression, which the sinners who are like you and the wicked who were from your creation commit, and they go astray like you, and they walk in all your will and command, which you teach them, transgression. Woe to you and to those whom you have led astray; in deception you shall descend together into corruption.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the homiletic condemnation of pride and rebellion, shifting from a general warning to a direct address ('Woe to you') and a rhetorical question about the morning star.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኮከበ ጽባሕ","severity":"info","text":"The 'morning star' (ኮከበ ጽባሕ) likely alludes to the fall of Lucifer (Isaiah 14:12 LXX; cf. 2 Peter 1:19), a common motif in Ethiopic homiletics for pride leading to downfall.","cites":[{"key":"dossier:greek-catena-petri-i","label":"gap dossier: Catena on the First Epistle of Peter (the so-called 'Catena of Andrew')","url":"https://naxiai.com/christian/gaps/greek-catena-petri-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ትምክህት","severity":"info","text":"ትምክህት (təməkəht) 'trust, confidence' is used here in a negative sense, connoting overweening self-reliance, akin to hubris; the same root appears in the previous passage's 'those who trust'.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The phrase 'I shall set my throne above the heavens and the stars' echoes the rebellion of Satan in Ethiopic Enoch and the Adamic literature, a common trope in Aksumite homiletics.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This passage is part of a longer homiletic expansion of 1 Maccabees themes, likely composed in the Aksumite period and transmitted in Ethiopic manuscripts as a moral exhortation against pride.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft's 'Why, O truth' (ለምንት ወጽድቅ) is ambiguous: ጽድቅ can mean 'truth' or 'righteousness'; the Geʿez may be a rhetorical address to a personified virtue, but the syntax is unclear.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'morning star' (ኮከበ ጽባሕ) is ambiguous: it may refer to Lucifer (as in the Satan tradition) or to a generic symbol of pride; the text does not specify.","The phrase 'Why, O truth' (ለምንት ወጽድቅ) is syntactically unclear: ጽድቅ may be a vocative or an adverbial accusative; the reading as a direct address is adopted."],"confidence":"medium","notes":[]},{"i":41,"ref":"p41","source":"ወደቂቀ፡ እግዚአብሔር፡ እለ፡ ስሕትክሙ፡ በውእቱ፡ መምዕላይ፡ ዘይስሕት፡ አሊ፡ ለክሙ፡ ኅቡረ፡ ትወርዱ፡ ውስተ፡ መቅሠፍት፡ ለዘለዓለም፡ እስመ፡ ከማሁ፡ ስሕትክሙ፡ በዘመሐርክሙ፡ ወእቱ፡ ወአጋንንቲሁ። ወለቀዳሚኒ፡ እንዘ፡ ሀሎ፡ ሙሴ፡ ገብረ፡ እግዚአብሔር፡ ወአምዓዕክምዎ፡ በኮረብ፡ ወበኀበ፡ ማየ፡ ትሰት፡ ወበደብረሲና፡ ወበአማሌቅ። ወዓዲ፡ አመ፡ ፈነውክሙ፡ ሰብዓ፡ ዓይን፡ ውስተ፡ ምድረ፡ ርስት፡ ወሶበ፡ ይቤለክሙ፡ ርኁቅ፡ ፍኖቱ፡ ወፅኑዕ፡ ቅጽሮሙ፡ ዘይበጽሕ፡ እስከ፡ ሰማይ፡ ወለዕፃዳቲሆሙ፡ ኑዕ፡ ወእለ፡ ያርብህኒህየ፡ የኃድሩ፡ ወይነብሩ፡ ወዘንተ፡ ሶበ፡ ይቤሉክሙ፡ ዮምበዕክሙ፡ ወለውክሙ፡ ቃለ፡ እግዚአብሔር፡ ከመ፡ ትግብዑ፡ ብሔረ፡ ግብፅ፡ ውስተ፡ ቅኔክሙ፡ ዕፁብ። ወኢታዘከርክዎ፡ ለእግዚአብሔር፡ ዘአድኃነክሙ፡ እምንዳቤክሙ፡ ዘገብረ፡ ዓቢያተ፡ በግብፅ፡ ወመርሐክሙ፡ በእደ፡ መልአኩ፡ ለመ፡ ኢያውዒክሙ፡ ፀሐይ፡ ይጼልለክሙ፡ ደመና፡ መዓልተ፡ ወከመ፡ ኢይትዓቀፍ፡ እገሪክሙ፡ በጽልመት፡ ያበርህ፡ ለክሙ፡ ለሊተ፡ በዓምደ፡ እሳት። ወሶበ፡ አፍርሁክሙ፡ ፈርዖን፡ ወሠራዊቱ፡ አውየውክሙ፡ ወጾራኅክሙ፡ ኀበ፡ ሙሴ፡ ወሙሴ፡ ጸርሐ፡ ወአውየወ፡ ኀበ፡ እግዚአብሔር፡ ወበመልአኩ፡ መገበክሙ፡ ከመ፡ ኢትትራከቡ፡ ምስለ፡ ሠራዊቱ፡ ለፈርዖን። ወሎሙሰ፡ አግብዖሙ፡ በሥቃይ፡ እስመ፡ ይቤ፡ እግዚአብሔር፡ ባሕቲቱ፡ መርሆሙ፡ ወአልቦ፡ ምስሌሆሙ፡ አምላክ፡ ነኪር፡ ወለጸላእቶሙሰ፡ ደፈኖሙ፡ ውስተ፡ ባሕር፡ በምዕር። ወኢያትረፈ፡ ነፋፂተ፡ እውስቴቶሙ።","english":"And the children of God, if you have lied, it is He who is the deceiver; but if you have not lied, you will descend together into punishment forever, because you have lied as you have, and He and his demons. And before, when Moses, the servant of God, was present, I made you cross over by the storm and to the water of the sea, and to Mount Sinai, and to Amalek. And again, when I sent the seventy eyes into the land of inheritance, and when He says to you, \"His path is distant and the measure of their strength is harsh, which reaches to the sky, and their plants are tender, and those who would increase them are few and dwell,\" and when they say this to you, \"He has deceived you and given you the word of God, as you entered the land of Egypt into your reed, a wonder.\" And you did not remember the Lord who saved you from your affliction, who performed great deeds in Egypt and led you by the hand of His angel, so that the sun might not burn you, a cloud shaded you by day, and so that your foot might not be caught in darkness, He gave you light by night in a pillar of fire. And when Pharaoh and his armies terrified you, they cried out to you and you cried out to Moses, and Moses cried out and cried out to the Lord, and by His angel He struck you so that you would not be joined with the armies of Pharaoh. And Moses made them enter into suffering, because the Lord said, \"He alone led them, and there is no foreign god with them, and as for their enemies, He drowned them in the sea by the staff.\" And no breath of air remained among them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ወደቂቀ፡ እግዚአብሔር፡","severity":"info","text":"The phrase 'children of God' is a direct address to the Israelites, framing the following rebuke as a divine speech.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሰብዓ፡ ዓይን፡","severity":"info","text":"The 'seventy eyes' likely alludes to the seventy elders sent by Moses to scout Canaan (Num 13:1–3), though the Geʿez text may adapt the number.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"በኮረብ፡ ወበኀበ፡ ማየ፡ ትሰት፡","severity":"info","text":"The crossing by 'storm and water of the sea' refers to the Red Sea crossing (Exod 14), while 'Mount Sinai' and 'Amalek' recall the giving of the Law and the battle with Amalek (Exod 17).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ወሶበ፡ ይቤለክሙ፡","severity":"info","text":"The passage shifts from direct divine accusation to a reported speech within the divine voice, creating a layered rhetorical structure.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወኢታዘከርክዎ፡","severity":"caution","text":"The Geʿez verb 'ʾi-tazakkarkawwo' (you did not remember) is a second-person plural perfect; the English draft's 'you did not remember' is correct, but the subject shifts ambiguously between the divine speaker and the audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ወአጋንንቲሁ።","severity":"info","text":"The mention of 'his demons' (wa-ʾagānəntīhu) is unusual in a biblical paraphrase and may reflect later Ethiopian Christian demonological concerns.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (God or a prophetic voice) is not explicit in the Geʿez; the English draft assumes a divine first-person, but the text may be a homiletic address.","The phrase 'seventy eyes' could also be a corruption or variant of 'seventy elders' or 'seventy men'."],"confidence":"medium","notes":[]},{"i":42,"ref":"p42","source":"ወለእስራኤል፡ አኅለፎ፡ በእግር፡ እንተ፡ ማዕከለ፡ ባሕር፡ ወአልቦ፡ ወኢምንተኒ፡ ዘረከቦሙ፡ እኪት፡ እምግብፃውያን፡ ወአብጽሖሙ፡ ውስተ፡ ደብረ፡ ሲና። ወበህየ፡ ሲሰዮሙ፡ መና፡ 4ዓመተ። ወተሐከዩ፡ አምልኮቶ፡ ለእግዚአብሔር፡ መጠነዝ፡ ገቢሮ፡ ሎሙ፡ ሠናያተ፡ እስመ፡ ወትረ፡ ያምዕዕዎ፡ ለእግዚአብሔር፡ ውስተ፡ መጽሐፈ፡ ልደተ፡ አበው፡ ወይቤ፡ ሐመድ፡ ልቦሙ፡ ለእጓለ፡ እመሕያው፡ ወኵሉ፡ ግብሮሙ፡ ውስተ፡ ትዕግልት፡ ወእኪት፡ ይረውፁ፡ ወአልቦ፡ እምኔሆሙ፡ ዘይፈቅዳ፡ ለርትዕ፡ ዘእንበለ፡ አስተጋብኦ፡ ንዋይ፡ በዓመፃ፡ ወመሐላ፡ በሐሰት፡ ወዓምፆ፡ ቢጽ፡ ወሥርቅ፡ ወትዕግልት። ወኀበ፡ ዝንቱ፡ እኪት፡ ይረውፁ፡ ኵሎሙ፡ መዋዕለ፡ ሕይወቶሙ። ወፈድፋደ፡ አምዕዕዎ፡ ለእግዚአብሔር፡ ደቂቀ፡ እስራኤል፡ አላውያን፡ ትእዛዛቲሁ፡ ለእግዚአብሔር፡ እምቀዳሚ፡ እስከ፡ ደኃሪ።\n\nChapter 14\n\nወለእመኒ፡ ቀሠፎሙ፡ እግዚአብሔር፡ ለቀዳሚ፡ ሕዝብ፡ በማየ፡ አይኅ፡ በእንተ፡ አባሳሆሙ፡ ለደቂቀ፡ ቀየን፡ አጥመቃ፡ ለምድር፡ በማየ፡ አይኅ፡ ወሐፀባ፡ እምኵሉ፡ ርስሐት፡ ጊጋዮሙ፡ ለደቂቀ፡ ቃየን። ወአጥፍዓ፡ ኵሎ፡ ዓማፅያነ፡ እስመ፡ ይቤ፡ ነሳሕኩ፡ በእንተ፡ ዘገበርክዎ፡ ለእጓለ፡ እመሕያው፡ ወአጥፍአ፡ ኵሉ፡ ወኢያትረፈ፡ ዘእንበለ\nነፍዳት፡ ወእምድኅሬሁሰ፡ አስተባዝኀ፡ ኪያሆሙ፡ ወመልዕዋ፡ ለምድር፡ ወተካፈሉ፡ ርስተ፡ አቡሆሙ፡ አዳም።","english":"And for Israel, I passed on foot through the midst of the sea, and there was nothing that harmed them from the Egyptians, and I brought them to Mount Sinai, and there I gave them manna for 40 years, and they performed the worship of the Lord according to the good deeds He did for them, because they continually pleased the Lord, as it is written in the Book of the Birth of the Fathers. And He said, \"The heart of the children of the wicked is hardened, and all their deeds are in oppression and evil; they strive, and there is none among them who desires righteousness without the gathering of wealth by violence and false oath, and they commit theft, robbery, and oppression.\" And to this evil they strive all the days of their lives. And the children of Israel, the laity, continually pleased the Lord, obeying the commandments of the Lord from beginning to end.\n\nChapter 14\n\nAnd when the Lord punished the first people with the water of the flood because of the harm they did to the children of Cain, He cleansed the earth with the water of the flood and purified it from all the filth of the children of Cain. And He destroyed all the oppressors, for He said, \"I have repented of what I did to the children of the wicked,\" and He destroyed everything, and nothing remained without destruction. And after that, He multiplied them and filled the earth, and they divided the inheritance of their father Adam.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 14","severity":"info","text":"The passage is divided by a chapter break (Chapter 14) that separates a first-person divine speech from a third-person narrative about the flood and the children of Cain.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ደቂቀ፡ እስራኤል፡ አላውያን","severity":"info","text":"The phrase 'children of Israel, the laity' (አላውያን) distinguishes non-priestly Israelites from the clergy, a distinction common in Ethiopic Christian literature.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"በማየ፡ አይኅ","severity":"info","text":"The 'water of the flood' (በማየ አይኅ) alludes to the Genesis flood narrative (Gen 6–9), here reinterpreted as a punishment for the harm done to the children of Cain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ደቂቀ፡ ቀየን","severity":"info","text":"The 'children of Cain' (ደቂቀ ቀየን) are a distinct group in Ethiopic tradition, often associated with the wicked or with a lineage separate from Seth, reflecting a non-canonical genealogical schema.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"መጽሐፈ፡ ልደተ፡ አበው","severity":"caution","text":"The 'Book of the Birth of the Fathers' (መጽሐፈ ልደተ አበው) is an otherwise unknown work; it may be a lost apocryphon or a misidentification of a known text like Jubilees.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ነሳሕኩ","severity":"info","text":"The divine statement 'I have repented' (ነሳሕኩ) is theologically striking, as it attributes repentance to God, a motif found in some Ethiopic apocrypha but rare in canonical scripture.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Book of the Birth of the Fathers' is uncertain; it may be a lost work or a variant title.","The relationship between the 'children of Cain' and the 'first people' is unclear; the text may conflate two separate groups."],"confidence":"medium","notes":[]},{"i":43,"ref":"p43","source":"ወኖኅሰ፡ ተካየደ፡ ስለ፡ እግዚአብሔር፡ ኪዳነ፡ ከመ፡ ኢያማስና፡ ለምድር፡ ደግመ፡ በማየ፡ አይኅ፡ ወደቂቀ፡ ኖኅኒ፡ ከመ፡ ኢይብልዑ፡ ማውታ፡ ወብትከ፡ ወከመ፡ ኢያምልኩ፡ ባዕዳነ፡ አማልክተ፡ ዘእንበለ፡ እግዚአብሔር፡ ፈጣሪሆሙ፡ ውእቱኒ፡ ከመ፡ ይኩኖሙ፡ አምላኮሙ፡ ወከመ፡ ኢያጥፍዖሙ፡ በምዕር፡ በከንቱ፡ ወከመ፡ ኢይክልዖሙ፡ ዝናመ፡ ፀደይ፡ ወመፀው፡ ወከመ፡ የሀቦሙ፡ ሲሲተ፡ በበእገዋሊሁ፡ ለሰብእ፡ ወለእኀስሳ፡ ፍሬያተ፡ ወሣዕረ፡ ወአትክልተ፡ ወውእቶሙ፡ ከመ፡ ያሠንዩ፡ ግእዞሙ፡ በኵሉ፡ ዘፈቅሮ፡ እግዚአብሔር። ወዘንተ፡ ሥርዓተ፡ እምድኅረ፡ ወሀቦሙ፡ አምዕዕዎ፡ ለእግዚአብሔር፡ ደቂቀ፡ እስራኤል፡ በእከዮሙ። ወኢሖሩ፡ በከመ፡ አበዊሆሙ፡ አብርሃም፡ ይስሐቅ፡ ወያዕቆብ፡ እለ፡ ኢተዓደዉ፡ እምትእዛዙ፡ ለአግዚአብሔር፡ ፈጣሪሆሙ። ወእሙንቱሰ፡ ለደቂቀ፡ እስራኤል፡ ጠዋያን፡ በግብሮሙ፡ እምንዑሶሙ፡ እስከ፡ ዓቢዮሙ፡ እለ፡ ኢዓቀቡ፡ ትእዛዘ፡ እግዚአብሔር። እመሂ፡ ሌዋውያኒሆሙ፡ ወመላእክቲ፡ ወጸሐፍቲሆሙ፡ ኵሎሙ፡ ይትዓደዉ፡ ትእዛዘ፡ እግዚአብሔር። ወኢይቀውም፡ በሕጉ፡ ወበሥርዓቱ፡ ለእግዚአብሔር፡ ዘአዘዞሙ፡ ሙሴ፡ በመጽሐፈ፡ ሕግ፡ እንዘ፡ ይብል፡ አፍቅር፡ ለእግዚአብሔር፡ አምላክከ፡ በኵሉ፡ ልብከ፡ ወበኵሉ፡ ነፍስከ። ወአፍቅር፡ ቢጸከ፡ ከመ፡ ነፍስከ፡ ወኢታምል፡ ባዕዳነ፡ አማልክተ፡ ወኢትሑር፡ ብእሲተ፡ ብእሲ፡ ወኢትቅትል፡ ነፍስ፡ ወኢትሥርቅ። ወአትኩን፡ ስምዓ፡ በሐሰት፡ ወኢትፍቱ፡ ንዋየ፡ ካልዕከ፡ ወኵሉ፡ ዘአጠረየ፡ እኁከ፡ እመሂ፡ አድጎ፡ ወእመሂ፡ ብዕራዮ።","english":"And Noah was zealous for the covenant of the Lord, like Uyamasna for the land of Dagma, in the water of the eye, and the children of Noah, like Uyibl'u, death and destruction, and like they worshipped foreign gods without the Lord, their Creator, He Himself, that He might be their God, and that they might destroy them in vain with water, and that He might not withhold from them the rain of spring and winter, and that He might give them produce according to the seasons for man and beast, fruits, grass, and plants, and that they might bow their necks in all that the Lord loves. And after this ordinance, the children of Israel gave thanks to the Lord in their wickedness, and they did not walk as their fathers Abraham, Isaac, and Jacob, who transgressed the command of the Lord, their Creator. And those children of Israel were wicked in their deeds from their youth to their old age, who kept the command of the Lord. But their Levites, angels, and all their scribes transgressed the command of the Lord, and they did not stand by His law and His ordinance which Moses commanded them in the book of the law, saying: Love the Lord your God with all your heart and with all your soul, and love your neighbor as yourself, and do not worship foreign gods, and do not commit adultery, and do not kill a soul, and do not steal, and do not bear false witness, and do not covet the property of your neighbor, and all that is forbidden to you, whether ox or cattle.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ኢያማስና","severity":"caution","text":"The name 'Uyamasna' is obscure and likely a corruption or a unique Geʿez rendering of an unknown figure; it may be a scribal error or a lost tradition.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ኢይብልዑ","severity":"caution","text":"The name 'Uyibl'u' is similarly obscure; it may represent a biblical or apocryphal figure, but no clear identification is possible from the text.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኢታምል፡ ባዕዳነ፡ አማልክተ","severity":"info","text":"The prohibition against worshipping foreign gods echoes the Decalogue (Exodus 20:3) and is a common theme in Jewish and Christian paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኢትቅትል፡ ነፍስ","severity":"info","text":"The command 'do not kill a soul' reflects the sixth commandment (Exodus 20:13) and is part of the moral code attributed to Moses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a divine speech (previous passage) to a narrative about Noah and the children of Israel, with a long moral exhortation attributed to Moses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The mention of 'Levites, angels, and scribes' as transgressors reflects a distinctive Ethiopic tradition that includes angelic beings in the covenant community.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The names 'Uyamasna' and 'Uyibl'u' are of uncertain origin and meaning; they may be corruptions or references to lost traditions.","The phrase 'in the water of the eye' (በማየ፡ አይኅ) is obscure; it may be a metaphor or a textual corruption.","The logical connection between Noah's zeal and the subsequent condemnation of Israel is unclear; the text may be composite."],"confidence":"medium","notes":[]},{"i":44,"ref":"p44","source":"ወዘንተ፡ ሶበ፡ ይኤዝዞ፡ ደቂቀ፡ እስራኤል፡ ጸዋጋን፡ ይትመየጡ፡ ኀበ፡ ጹግ፡ ወጽልሁት፡ ወዓመፃ፡ ወትዕግልት፡ ወሐዊረ፡ ብእሲተ፡ ብእሲ፡ ወሥርቅ፡ ወሐሰት፡ ወአምልኮ፡ አማልክት። ወበኮሬብሂ፡ አምዕዕዎ፡ ለእግዚአብሔር፡ ደቂቀ፡ እስራኤል፡ በገቢረ፡ ላህም፡ ዘይትረዓይ፡ ሣዕረ፡ ወሰገዱ፡ ወይቤሉ፡ ነዋ፡ አማልክቲነ፡ እለ፡ አውፅኡነ፡ እምድረ፡ ግብፅ። ወተፈሥሑ፡ በግብረ፡ እደዊሆሙ፡ ወበልዑ፡ ወሰትዩ፡ ወፀግቡ፡ ወተንሥኡ፡ ይዝፍኑ። ወበእንተዝ፡ ተምዕዓ፡ ሙሴ፡ ወወረደ፡ እምደብረሲና፡ እስመ፡ ይቤሉ፡ እግዚአብሔር፡ አበሱ፡ ወስሕቱ፡ ሕዝብከ፡ ዘአውፃዕከ፡ እምድኅረ፡ ግብፅ፡ እምቤተ፡ ክኔ፡ ወግብሩ፡ ሰብኮ፡ ላህም፡ ወሰገዱ፡ ለፍልፎ። ወወረደ፡ ሙሴ፡ ምስለ፡ ኢያሱ፡ ቍልዒሁ፡ እንዘ፡ ይትመዓዖሙ፡ ለሕዝቡ፡ ወሶበ፡ ሰምዓ፡ ኢያሱ፡ ይቤ፡ ንሁ፡ እሰምዕ፡ ድምፀ፡ ፀባዒት፡ በውስተ፡ ትዕይንተ፡ እስራኤል። ወይቤሎ፡ ሙሴ፡ ለኢያሱ፡ አኩ፡ ድምፀ፡ ድሞፀ፡ ፀባዒት፡ አላ፡ ድምፀ፡ ፋህሉ፡ ለወይን፡ ወወረደ፡ ወቀጥቀጠ፡ ምስሎሙ፡ ወአድቀቆ፡ በሕቁ፡ እስከ፡ ይከውን፡ ከመ፡ ፀበል፡ ወወዶዮ፡ ውስተ፡ ነቅዕ፡ ዘይሰትዩ፡ ደቂቀ፡ እስራኤል፡ ውስተ፡ ሕፅነ፡ ደብር። ወእምዝ፡ አዘዞሙ፡ ለሌዋውያን፡ ይትቃተሉ፡ በበይናቲሆሙ፡ በእንተ፡ ዘገብሩ፡ ቅድመ፡ እግዚአብሔር፡ እኪተ። ወገብሩ፡ በከመ፡ አዘዞሙ፡ አእሚሮሙ፡ ከመ፡ የዓቢ፡ ትዕይርቱ፡ ለእግዚአብሔር፡ እምቀትለ፡ ርእሶሙ፡ ወእምቀትለ፡ አዝማዲሆሙ፡ ወአበዊሆሙ።","english":"And when the children of Israel were zealous, they would fight against oppression and darkness, and against iniquity and tyranny, and against the taking of a man’s wife, and against theft, and against falsehood, and against the worship of foreign gods. And at Korebhi, the children of Israel made the Lord angry by making a calf that grazes on grass, and they bowed down and said, “Behold, these are our gods who brought us out of the land of Egypt.” And they rejoiced in the work of their hands, and they ate and drank and became drunk, and they rose up to dance. And because of this, Moses became angry and came down from Mount Sinai, for they said, “The Lord has wronged and erred, your people whom you brought out from behind Egypt, from the house of bondage, and they have made a calf and bowed down to an idol.” And Moses came down with Joshua, his servant, while he was angry with his people. And when Joshua heard, he said, “Let me hear the sound of the sword among the children of Israel.” And Moses said to Joshua, “Is the sound of the sword not the sound of the joy of wine?” And he came down and struck them and buried them in the pit, until it became like a sword, and he threw them into the well from which the children of Israel drink, in the hollow of the mountain. And then he commanded the Levites to fight among themselves because of the evil they had done before the Lord. And they did as he commanded them, making them understand that the anger of the Lord is greater than the killing of their own heads and the killing of their relatives and their fathers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ኮሬብሂ","severity":"info","text":"The toponym 'Korebhi' is unattested in biblical or known historical sources; it may be a corruption or a local Ethiopic tradition for a site of the golden calf episode.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወሰገዱ ወይቤሉ ነዋ አማልክቲነ እለ አውፅኡነ እምድረ ግብፅ","severity":"info","text":"This passage echoes Exodus 32:4, where the people attribute their deliverance from Egypt to the golden calf, but the wording is paraphrastic and expanded.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወወረደ ሙሴ ምስለ ኢያሱ ቍልዒሁ","severity":"info","text":"Moses descending with Joshua (ኢያሱ) as his servant (ቍልዒሁ) is not in Exodus 32; it may draw on later Jewish or Christian tradition (e.g., Joshua as attendant).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ወአድቀቆ በሕቁ እስከ ይከውን ከመ ፀበል","severity":"info","text":"The motif of Moses burying the idolaters in a pit and turning it into a sword-like well is non-biblical; it may reflect Ethiopic haggadic expansion or local legend.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative expansion of the golden calf episode (Exodus 32), inserted into a homiletic or paraenetic context within the First Ethiopian Book of Maccabees.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወበእንተዝ ተምዕዓ ሙሴ","severity":"caution","text":"The phrase 'because of this, Moses became angry' introduces a sequence where Moses descends from Sinai twice; the narrative logic is confused and may reflect a textual corruption or conflation of sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The toponym 'Korebhi' is unclear; it may be a corruption of 'Horeb' or a different site.","The sequence of Moses descending twice (once angry, once with Joshua) is inconsistent with Exodus 32 and may indicate a conflation of traditions.","The command for Levites to fight among themselves is obscure and not paralleled in biblical or known post-biblical literature."],"confidence":"medium","notes":[]},{"i":45,"ref":"p45","source":"ወበእንተዝ፡ ይቤሎሙ፡ ሙሴ፡ እንፈስክምዎ፡ ለእግዚአብሔር፡ ዘሴሰየክሙ፡ ወሐፀ፡ ነክሙ፡ ወአውፅዓክሙ፡ እምቤተ፡ ቅኔ፡ ወአውረሰክሙ፡ ርስተ፡ ዘመሐለ፡ ለአበ፡ ዊክሙ፡ ከመ፡ የሀቦሙ፡ ሎሙ፡ ወለዘርዖሙ፡ እምድኅሬሆሙ። ወበህየኒ፡ ኢኃደጉ፡ እምዕዖቶ፡ ለእግዚአብሔር፡ እስመ፡ ውስተ፡ ክውሉ፡ እከይ፡ ወጹግ፡ ይረውፁ። ወአኮ፡ ከመ፡ አበዊሆሙ፡ አብርሃም፡ ይስሐቅ፡ ወያዕቆብ፡ እለ፡ አሥመርዎ፡ ለእግዚ፡ አብሔር፡ በስነ፡ ግዕዞሙ፡ እምንዕሶሙ፡ እስከ፡ መዋዕለ፡ ውርዙቶሙ፡ ወርሥዕናሆም፡ ከመ፡ የሀቦሙ፡ ዘበምድርኒ፡ ወዘበሰማይኒ፡ ዘአስተዳለወ፡ ለእለ፡ ያፈቅርዎ፡ በዝየኒ፡ ምድረ፡ ርስተ፡ እንተ፡ ትውኅዝ፡ ሀሊበ፡ ወመዓረ፡ ወበህየኒ፡ ገነተ፡ ትፍሥሕት፡ እንተ፡ ጽሉት፡ ለጻድቃን፡ ዘዓይን፡ ኢርእየ፡ ወዕዝን፡ ኢሰምዓ፡ ውስተ፡ ልበ፡ ሰብእ፡ ዘኢትሐለየ፡ ዘአስተዳለወ፡ እግዚአብሔር፡ ለእለ፡ ይፈቅርዎ፡ ለአብርሃም፡ ወለይስሐቅ፡ ወለያዕቆብ፡ እለ፡ አሥመርዎ፡ ለእግዚአብሔር፡ በሕይወቶሙ። ወደቂቆሙሰ፡ ለእሙንቱ፡ ከሃድያን፡ ወእኩያን፡ እለ፡ የሐውሩ፡ በፍትወተ፡ ልቦሙ፡ ወኢሰምዑ፡ ቃለ፡ እግዚአብሔር፡ ዘሴሰዮሙ፡ ወሐፀኖሙ፡ ወዓቀቦሙ፡ እምንዕሶሙ። ወኢተዘከርዎ፡ ለእግዚአብሔር፡ ዘአውፅኦ፡ እምድረ፡ ግብፅ፡ ወአድኅኖሙ፡ እምግብረ፡ ግንፋል፡ ወእምግብረ፡ ቅኔ፡ መሪር። ወእሙንቱሰ፡ ፈድፋደ፡ አምዕዕዎ፡ ውእቱኒ፡ ያነሥእ፡ ሎሙ፡ እለ፡ ዓውዶሙ፡ ነኪራነ፡ ወይትነሥኡ፡ ላዕሌሆሙ፡ ወያጌብርዎሙ፡ በከመ፡ ፈቃዱ።","english":"And concerning this, Moses said to them, \"We have breathed out for the Lord who created you and marked you and brought you out from the house of bondage and made you inherit the inheritance of the covenant for your fathers, as it was given to them and to their seed after them.\" And in this they abandoned the ordinance of the Lord, for they were in all evil and oppression, and they were not like their fathers Abraham, Isaac, and Jacob, who served the Lord with the beauty of their bodies from their youth until the time of their old age. And He gave them, as it was given to them, both on earth and in heaven, what He prepared for those who love Him. In this, the land of inheritance that yields milk and honey, and in this, the garden of joy that is prepared for the righteous, which the eye has not seen nor the ear heard within the heart of man, which has not been changed, which the Lord prepared for those who love Him—for Abraham, Isaac, and Jacob, who served the Lord in their lives. And their descendants, these deniers and evil ones, who walk according to the desire of their hearts and do not hear the word of the Lord who created them and marked them and confined them from their youth, and they do not remember the Lord who brought them out from the land of Egypt and saved them from the work of the kiln and from the work of bitter bondage. And these, each one, have made Him angry, and He raises up against them those who have wronged them as enemies, and they rise up against them and do to them according to His will.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ኢኃደጉ","severity":"info","text":"The verb ኢኃደጉ (ʾaḫadägu) means 'they abandoned' or 'they left behind,' here referring to the Israelites' abandonment of the Lord's ordinance.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ዘአውፅኦ፡ እምድረ፡ ግብፅ፡","severity":"info","text":"The phrase 'brought them out from the land of Egypt' echoes Exodus 12:51 and 20:2, referencing the Exodus narrative central to Israelite identity.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ግብረ፡ ግንፋል፡","severity":"info","text":"ግብረ ግንፋል (gabra gənfal) 'work of the kiln' likely alludes to forced labor in brick-making, a trope for Egyptian bondage in Jewish and Christian tradition.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ምድረ፡ ርስተ፡ እንተ፡ ትውኅዝ፡ ሀሊበ፡ ወመዓረ፡","severity":"info","text":"The 'land of inheritance that yields milk and honey' parallels the biblical description of Canaan (Exodus 3:8) and the Promised Land as a land flowing with milk and honey.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ወበህየኒ፡ ገነተ፡ ትፍሥሕት፡","severity":"info","text":"The passage contrasts earthly reward (land of milk and honey) with heavenly reward (garden of joy), forming a dual eschatological promise typical of this work's exhortatory style.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"እለ፡ ያፈቅርዎ፡","severity":"info","text":"The repeated phrase 'those who love Him' (እለ ያፈቅርዎ) reflects a theme of divine favor for the faithful, common in Ethiopic homiletic literature and likely shaped by monastic reception.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ኢኃደጉ እምዕዖቶ' could be read as 'they abandoned the ordinance' or 'they abandoned from the ordinance'; the translation takes the former as more natural.","The identity of 'these deniers and evil ones' (እሙንቱ ከሃድያን ወእኩያን) is ambiguous—whether referring to contemporary opponents or a generic category of sinners is unclear."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"Chapter 15\n\nወውእተ፡ አሚረ፡ ተንሥኡ፡ ላዕሌሆሙ፡ ሰብአ፡ ምድያም፡ ወአንሥኡ፡ ሠራዊቶሙ፡ ከመ፡ ይፅብዕዎሙ፡ ለእስራኤል፡ ወስሙ፡ ለንጉሦሙ፡ አክራንድስ፡ ወአስተጋብአ፡ በነግህ፡ ብዙኃ፡ ሠራዊት፡ ዘሰርያ፡ ወኪልቅያ፡ ወደማስቆ። ወተዓየነ፡ በማዕይተ፡ ዮርዳኖስ፡ ወለዓከ፡ ሐዋርያተ፡ ኀበ፡ እስራኤል፡ እንዘ፡ ይብል፡ ህቡኒ፡ ጸባሕተ፡ ዲናር፡ ወእመአኮሰ፡ መጻእኩ፡ ከመ፡ እኰንክሙ፡ ወእማህረከ፡ ንዋየክሙ፡ ወእንሣእ፡ ኵሉ፡ ጥሪተክሙ፡ ወእፄውዉ፡ ደቂቀክሙ። ወአፈልስክሙ፡ ውስተ፡ ብሔር፡ ዘኢተአምሩ፡ ወበህየ፡ እሬስየክሙ፡ ሐጣብያነ፡ ፅፅ፡ ወቀደሕያነ፡ ማይ። ወኢትትመክሑ፡ እንዘ፡ ትብሉ፡ ንሕነ፡ ሕዝበ፡ እግዚአብሔር፡ ወአቦ፡ ዘይክለነ፡ አኮኑ፡ እግዚአብሔር፡ ዘፈነወኒ፡ ከመ፡ አጥፍዕክሙ፡ ወእማኅርክ፡ ንዋየክሙ፡ ወኵሎ፡ ዘዚእክሙ፡ ከመ፡ አስተጋብእ፡ ፈነወኒ። ቦኑ፡ እለ፡ አድኃንዎሙ፡ አማልክቲሆሙ፡ ለባዕዳን፡ ሕዝበ፡ እለ፡ አነ፡ ኰነንክዎሙ፡ ወማኅረኩ፡ ንዋዮሙ፡ ወጥሪቶሙ፡ ወቀተልኩ፡ ኪያሆሙ፡ ወጸወውኩ፡ ውሉዶሙ፡ ወደቂቆሙ። ከማሁ፡ ለክሙኒ፡ እሬስይክሙ፡ ለእመ፡ ኢጸባሕክሙ፡ ሊተ፡ ጸባሕተ፡ በከመ፡ አዘዝኩክሙ፡ ወዓደወ፡ ዮርዳኖስ፡ ከመ፡ ይማህርክ፡ ንዋዮሙ፡ ወእንስሳሆሙ፡ ወይፄውው፡ ብእሲቶ። ወእምዝ፡ በከዩ፡ ደቂቀ፡ እስራኤል፡ ኀበ፡ እግዚአብሔር፡ ብካየ፡ መሪረ፡ ወጾርሑ፡ ወአውየው፡ ወኃጥኡ፡ ዘይረድኦሙ። ወበእንተዝ፡ ወሀቦሙ፡ እግዚአብሔር፡ ጽንዓ፡ ለ3አኃው፡ ወአስማቲሆሙ፡ ከመዝ፡ መብክዩስ፡ ወመቃብዮስ፡ ወይሁዳ፡ እለ፡ ሠናይ፡ ላህዮሙ፡ ወጽኑዓን፡ በኵሉ፡ ኃይሎሙ።","english":"Chapter 15\n\nAnd this one, having said, rose up against them, the men of Midian, and raised their armies to smite Israel. And the name of their king was Akrandes. And he assembled in the morning a great army of Syria and Cilicia and Damascus. And he encamped at the ford of the Jordan. And he sent messengers to Israel, saying, \"Give me a morning-gift of a denarius. And if I come, I will destroy you and take your property and seize all your possessions and drive out your children and banish you to a land you do not know. And there I will make you hewers of wood and drawers of water. And you shall not boast, saying, 'We are the people of the Lord.' And is it not the Lord who sent me to destroy you and take your property and everything that is yours, as he sent me to assemble? Are there not those whom their gods saved, the foreign peoples whom I judged and took their property and possessions and killed them and exiled their sons and children? Likewise for you, I will do to you if you give me the morning-gift as I commanded you.\" And he crossed the Jordan to take their property and their livestock and to drive out their women. And then the children of Israel wept to the Lord with bitter tears and cried out and lamented and sought who would help them. And because of this, the Lord gave them strength for three brothers, and their names were thus: Maccabaeus, Meqabyos, and Judas, who were good of heart and strong in all their might.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"አክራንድስ","severity":"info","text":"The name Akrandes is unattested in known historical sources and may be a corruption or invention of the Ethiopic tradition, possibly conflating Antiochus or another Hellenistic ruler.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The mention of Syria, Cilicia, and Damascus reflects the geopolitical scope of the Seleucid Empire, which controlled these regions during the Maccabean period.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወአፈልስክሙ ውስተ ብሔር ዘኢተአምሩ","severity":"info","text":"The threat of exile to an unknown land echoes language found in Deuteronomy 28:36-37 and other prophetic warnings about covenant disobedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a pattern of threat, divine appeal, and deliverance, typical of the narrative structure in the Ethiopic Maccabees, where foreign oppression leads to the emergence of heroic brothers.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The three brothers Maccabaeus, Meqabyos, and Judas are unique to the Ethiopic tradition; the name Meqabyos may derive from the Geʿez root for 'battle' or be a variant of Maccabaeus.","cites":[{"key":"ed:LIT1819Maccab","label":"source edition: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ጸባሕተ ዲናር","severity":"caution","text":"The phrase 'morning-gift of a denarius' is ambiguous; it may refer to a tribute or bribe, but the term 'morning-gift' (ጸባሕተ) is unusual and could reflect a cultural or translation issue.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of King Akrandes is uncertain; it may be a garbled reference to a Seleucid ruler or a fictional figure.","The phrase 'morning-gift of a denarius' is unclear in context—whether a literal payment or a symbolic demand.","The relationship between the three brothers and the historical Maccabees is not directly paralleled in 1-2 Maccabees."],"confidence":"medium","notes":[]},{"i":47,"ref":"p47","source":"ወሶበ፡ ሰምዑ፡ እንዘ፡ ይበክዩ፡ ወያሰቅቅዉ፡ ደቂቀ፡ እስራኤል፡ አህመሞሙ፡ ልቦሙ፡ እምገብረ፡ ኵሎሙ፡ ደቂቀ፡ እስራኤል፡ እቤራተ፡ ወእጓለ፡ ማውታ፡ ወካህናቲሆሙ፡ ወመሳፍንቲሆሙ፡ ወኵሉ፡ ዘመደ፡ እስራኤል፡ ዕደ፡ ወአንስተ፡ ወሕፃናት፡ ውኵሎሙ፡ ይበክዩ፡ ወይወድዩ፡ ሐመደ፡ ዲበ፡ አርእስቲሆሙ፡ ወይለብሱ፡ ሠቀ፡ ክቡራኒሆሙ። ወእሙንቱሰ፡ አኃው፡ ሠናያን፡ ወላህያን፡ ተሰነኣዉ፡ ከመ፡ ይሑሩ፡ ወከመ፡ ያድኅንዎሙ፡ ወተማከሩ፡ ወተበሀሉ፡ ንሑር፡ ወንመጡ፡ ነፍስነ፡ ለሞት፡ በእንተ፡ እሉ። ወሖሩ፡ ተታቢዖሙ፡ እንዘ፡ ውስተ፡ ሐቋሆሙ፡ አሰይፍቲሆሙ፡ ወአርማሂሆሙ፡ ውስተ፡ እደዊሆሙ፡ ወሖሩ፡ ተደሊዎሙ፡ ከመ፡ ይትማዕአይዎ፡ ለረአታይ። ወበፅሑ፡ እንዘ፡ ሀሎ፡ ውስተ፡ ምሳሕ፡ ወረገዞ፡ መብክዩስ፡ ለረአይታዊ፡ ወአውከዮ፡ ክሣደ፡ በአሐቲ፡ ዝብጠት፡ እንዘ፡ መብልዕ፡ ውስተ፡ አፉሁ፡ ወይሁዳ፡ ወመቃብዮስ፡ ዘበጥዎሙ፡ በሰይፍ፡ ለእለ፡ እምየማኑ፡ ወእምፀጋሙ፡ ለንጉሦሙ። ወሶበ፡ ወድቀ፡ ንጉሦሙ፡ ነትዑ፡ ወጐዩ፡ ኵሉሙ፡ ወቦአ፡ ኵይንዊሆሙ፡ ውስተ፡ ልበ፡ ቢጾሙ፡ ወተቀጥቀጠ፡ አቅስስቲሆሙ፡ ወለሊሆሙ፡ ተሰብሩ። ወእሙንቱሰ፡ አኃው፡ ሠናያን፡ ወላሕያን፡ ድኅኑ፡ ወአልቦ፡ ዘረከቦሙ፡ ወኢምንትኒ፡ እኩት፡ ወእሙቱሰ፡ እኩያን፡ ተቀጥቀጡ፡ በበይናቲሆሙ፡ እስመ፡ እግዚአብሔርር፡ አግብአ፡ መቅሠፍተ፡ ላዕሌሆሙ። ወወድቁ፡ ወሞቱ፡ ወኵሎ፡ ዘዚአሆሙ፡ ገደፉ፡ እስከ፡ ይዓድዉ፡ ዮርዳኖስ፡ ወኵሉ፡ ዘዘዚአሆሙ፡ ተርፈ። ወሶበ፡ ርእዩ፡ ደቂቀ፡ እስራኤል፡ ከመ፡ ነትዑ፡ ወሖሩ፡ ምስለ፡ ትዕይንቶሙ፡ በርበረ፡ ዚአሆሙ፡ ነሥኡ፡ ለርእሰሙ።","english":"When they heard, the children of Israel wept and lamented, and their hearts melted from the deeds of all the children of Israel, the virgins and the widows, and their priests and their judges, and all the kindred of Israel, men and women and children, all of them wept and poured ashes upon their heads and put on sackcloth, their nobles. And those good and merciful brothers took pity, that they might go and that they might save them, and they took counsel and said, “Let us go and give our souls to death for the sake of these.” And they went, following them, while in their belts their swords and their spears were in their hands, and they went, hiding themselves, that they might be seen by the onlooker. And they arrived while he was in the camp, and Maccabeus struck the onlooker and cut off his neck with one blow, while food was in his mouth. And Judas Maccabeus struck with the sword those who were on the right and on the left of their king. And when their king fell, they all fled and scattered, and fear entered the heart of their army, and their ranks were shattered, and their shields were broken. And those good and merciful brothers were saved, and no one found them, nor any evil. And those evil ones were shattered among themselves, because the Lord brought a punishment upon them. And they fell and died, and all that was theirs they cast away until they crossed the Jordan, and all that was theirs remained. And when the children of Israel saw that they had fled and gone with their wonders, their courage was kindled, and they lifted up their heads.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ወሶበ፡ ሰምዑ፡","severity":"info","text":"The opening phrase 'When they heard' refers to the children of Israel reacting to the threat from Akrandes, as described in the previous passage.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"መብክዩስ፡","severity":"info","text":"The Geʿez term 'Maccabeus' (መብክዩስ) is a transliteration of the Greek Μακκαβαῖος, referring to Judas Maccabeus, the central figure in the Maccabean revolt.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"እግዚአብሔርር፡ አግብአ፡ መቅሠፍተ፡","severity":"info","text":"The phrase 'the Lord brought a punishment' echoes biblical themes of divine retribution, as seen in passages like 1 Maccabees 2:47, where God intervenes against Israel's enemies.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ዮርዳኖስ፡","severity":"info","text":"The Jordan River (ዮርዳኖስ) is a key geographical marker in the Maccabean narratives, often representing the boundary between Israelite and enemy territories.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ወእሙንቱሰ፡ አኃው፡ ሠናያን፡","severity":"info","text":"The repeated phrase 'those good and merciful brothers' frames the narrative, contrasting the virtuous brothers with the 'evil ones' and emphasizing moral dichotomy.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ለረአታይ።","severity":"caution","text":"The term 'onlooker' (ለረአታይ) is ambiguous; it may refer to a specific guard or scout, but the Geʿez does not clarify the role, leaving the identity uncertain.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the onlooker' (ለረአታይ) is unclear—could be a guard, scout, or sentinel.","The phrase 'their hearts melted' (አህመሞሙ፡ ልቦሙ፡) is metaphorical; the exact emotional or physical state is not specified.","The sequence of events after the king's fall is compressed; the text does not detail the exact order of flight and pursuit."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"ወከመዝ፡ አድኃኖሙ፡ እፍዚአብሔር፡ ለደቂቀ፡ እስራኤል፡ በዕደ፡ መብክዩስ፡ ወአኃዊሁ። ወነበሩ፡ ኅዳጠ፡ መዋዕለ፡ እንዘ፡ ያሠምርዎ፡ ለእግዚአብሔር፡ ደቂቀ፡ እስራኤል። ወእምድሬሁሰ፡ ገብዑ፡ ካዕበ፡ ኀበ፡ እክዮሙ፡ ወተሐከዩ፡ አምኮቶ፡ ለእግዚአብሔር፡ ደቂቀ፡ እስራኤል፡ በንጹሕ፡ ወውእቱሰ፡ ካዕበ፡ አምዕዖሙ፡ በሕዝብ፡ እለ፡ ፈየአምሩ፡ እለ፡ የዓርሩ፡ ፍራ፡ ገራዊሆሙ፡ ወእለ፡ ያማስኑ፡ ዓፀደ፡ ወይኖሙ፡ ወይነሥኡ፡ መራዕይሆሙ፡ ወይጠብኡ፡ አልህምቲሆሙ፡ በቅድሜሆሙ፡ ወኢይክሉ፡ አድኅኖቶሙ፡ እስመ፡ ሕዝብ፡ ዓላውያነ፡ ሕግ፡ እሙንቱ፡ እስመ፡ ዘልፈ፡ ያምዕዕዎ፡ ለእግዚአብሔር፡ በኵሉን፡ ጊዜ።\n\nChapter 16\n\nሕዝበ፡ ጢሮስ፡ ወሲዶና፡ ወእለ፡ ይነብሩ፡ ውስተ፡ ሐይቀ፡ ባሕር፡ ወማዕደተ፡ ፈለገ፡ ዮርዳኖስ፡ ወገለዓድ፡ ወካራን፡ ወከናኔዎን፡ ወኢያቡሴዎን፡ ውጌርጌሴዎን፡ ወኤዶም፡ ወሕዝበ፡ አማሌቅ። ወኵሎሙ፡ አሕዛብ፡ በሀገሮሙ፡ ወበበነገዶሙ፡ ወበበሥርዓቶሙ፡ ወበበአድዋሌሆሙ፡ ወበበተስናነ፡ ብሔሮሙ። ወኵሎሙ፡ በከመ፡ ሠርዖሙ፡ እግዚአብሔር፡ ይሄልዉ። ወቦእምኒሆሙ፡ እለ፡ ሠናይ፡ ግዕዞሙ፡ ወየአምርዎ፡ ለእግዚአብሔር። ወቦእምኒሆሙ፡ እለ፡ እኩይ፡ ምግባሮሙ፡ ወኢየአምርዎ፡ ለእግዚአብሔር፡ ዘፈጠሮሙ፡ ወቀነዮሙ፡ በከመ፡ ገብሩ፡ በእደ፡ አሜኔሴር፡ ንጉሠ፡ ሶርያ። እስመ፡ ይነሥእ፡ ኃይለ፡ ደማስቆ፡ ወይትካፈል፡ ምህርካ፡ ዘሰማርያ፡ በቅድመ፡ ንጉሠ፡ ግብፅ። አድባረ፡ ገለዓድ፡ ወቈላተ፡ ጌላቡሔ፡ ውኵሉ፡ ሰማርያ፡ ወጳጦስ፡ ዘምድረ፡ ይሁዳ፡ ወእለ፡ ይነብሩ፡ ውስተ፡ አድባረ፡ ዓረብ፡ ወሜድ፡ ወጰርቱስ፡ ወሲውሲግያ፡ ወቀጰዶቅያ።","english":"And thus the Lord saved the children of Israel by the hand of Maccabeus and his brothers. And they remained for a short time while the children of Israel praised the Lord. And after that, they again returned to their wickedness, and the children of Israel denied the faith of the Lord in purity. And again he delivered them into the hands of the peoples who were plowing, who were cultivating the fields of their enemies, and who were planting their vineyards, and who were lifting up their pastures, and who were watering their flocks before them, and they were unable to save them, because these peoples were transgressors of the law, for they always provoked the Lord at all times.\n\nChapter 16\n\nThe peoples of Tyre and Sidon, and those who dwell by the seashore and the fords of the river Jordan, and Gilead, and Karan, and the Canaanites, and the Jebusites, and the Girgashites, and Edom, and the people of Amalek. And all the nations in their cities, and in their tribes, and in their customs, and in their ordinances, and in the fortifications of their lands. And all of them live according to the order established for them by the Lord. And among them are those whose deeds are good and who know the Lord. And among them are those whose deeds are evil and who do not know the Lord who created them and established them, as they did by the hand of Amenoser, king of Syria. For he raises the army of Damascus and contends for the territory of Samaria before the king of Egypt. The mountains of Gilead and the plains of Gilabue, and all Samaria and Patos of the land of Judah, and those who dwell in the mountains of Arabia and Media, and Portus, and Siusigya, and Cappadocia.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"አሜኔሴር","severity":"info","text":"The name 'Amenoser' likely represents a Geʿez rendering of a Seleucid king, possibly Antiochus IV Epiphanes or a conflation with a Syrian ruler. The form is unattested in standard Greek or Hebrew sources.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ሕዝበ ጢሮስ ወሲዶና","severity":"info","text":"The list of peoples (Tyre, Sidon, Gilead, Canaanites, Jebusites, Girgashites, Edom, Amalek) echoes biblical ethnography, particularly the pre-Israelite inhabitants of Canaan. This reflects a traditional Ethiopic expansion of the enemy coalition.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 16","severity":"info","text":"The chapter break after the narrative of Israel's relapse and divine punishment introduces a new catalog of nations. This structural shift is typical of Ethiopic Maccabees, which often intersperse genealogical or geographical lists.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ወከመዝ አድኃኖሙ እፍዚአብሔር","severity":"info","text":"The phrase 'the Lord saved the children of Israel by the hand of Maccabeus' parallels the theological framing in 1 Maccabees 3:18-19, where divine agency is credited for military success. The Ethiopic text amplifies this motif.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢይክሉ አድኅኖቶሙ","severity":"caution","text":"The clause 'they were unable to save them' is ambiguous: the antecedent of 'they' could be the Maccabean brothers or the Israelites. The Geʿez syntax allows both readings; the English draft opts for the Israelites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ሕዝበ አማሌቅ","severity":"info","text":"The inclusion of Amalek among the enemy nations reflects a later Ethiopic tradition that identifies Amalek as a perennial foe of Israel, often used typologically in homilies and historical narratives.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Amenoser' is uncertain; it may be a corruption of a Seleucid name or a local epithet.","The subject of 'they were unable to save them' is ambiguous between the Maccabean brothers and the Israelites."],"confidence":"medium","notes":[]},{"i":49,"ref":"p49","source":"ወእከ፡ ይነብሩ፡ ውስተ፡ አድዋሊሆሙ፡ ሕዝብ፡ ግዙፋነ፡ ክሣፍ፡ ወእለ፡ ኢየአምርዎ፡ ለእግዚአብሔር፡ ወኢዓአቀቡ፡ ትእዛዞ። ውእቱኒ፡ ይፈድዮሙ፡ በከመ፡ እከየ፡ ምግባሮሙ፡ ወብነከመ፡ ግብረ፡ እደዊሆሙ። እስመ፡ ደወለ፡ ቂሳርያ፡ ወሕዝበ፡ ገለዓድ፡ ወአማሌቅ፡ የኀብሩ፡ ከመ፡ ይትማዕለይዎ፡ ለሀገረ፡ እግዚአብሔር፡ አንተ፡ ምልዕት፡ ጽድቀ፡ እንተ፡ ውስቴታ፡ ይሴባሕ፡ ቅዱስ፡ እስራኤል፡ አምላከ፡ እስራኤል፡ ፀባዖተ፡ ዘመልዕልተ፡ ሠረገላ፡ ኪሩቤል፡ ይነብር፡ ወዕልፍ፡ አዕላፈ፡ አዕላፋት፡ ይቀውም፡ ቅድሜሁ፡ ወተዕልፈተ፡ አዕላፋት፡ ወይትለዓክዎ፡ በፍርሃት፡ ወበረዓድ።\n\nChapter 17\n\nወተዓነይ፡ ኤዶምያስ፡ ወአማሌቅ፡ ኢይመልክዎ፡ እግዚአብሔር፡ ዘኵነኔ፡ ሰማይ፡ ወምድር፡ ውስተ፡ እዴሁ፡ ከይደ፡ ቤተ፡ መቅደሱ፡ እስመ፡ ሕዝብ፡ ዓላውያን፡ እሙንቱ፡ እለ፡ ኢየሐውሩ፡ በጽድቅ። ወአልቦ፡ ፍርሃተ፡ እግዚአብሔር፡ ቅድመ፡ አዕይንቲሆሙ፡ ዘእንበለ፡ ዝሙት፡ ወክዕወተ፡ ደም፡ ወበሊዓ፡ ዝቡሕ፡ ወብትክ፡ ወማውታ፡ ወኵሉ፡ ዘይመስሎ፡ ለዝንቱ፡ ምኑናን፡ ወግሙናን። አልቦሙ፡ ሃይማኖት፡ ወኢምልሕ፡ እስመ፡ ፀላዕያአ፡ ሠናይ፡ እሙንቱ፡ ወኢየአምርዎ፡ ለእግዚአብሔር፡ ወበፍኖተ፡ ሰላም፡ ዘንችበለ፡ ግ፡ ወትዕግልት፡ ወኵሉ፡ ምግባር፡ ርኩስ፡ ወሁከት፡ ወዘፈን፡ ወተውኔት፡ በከመ፡ መሀሮሙ፡ አቡሆሙ፡ ሰብልያኖስ። እስመ፡ ውእቱ፡ ቀነዮሙ፡ ምስለ፡ አጋንንቲሁ፡ ወይሜህሮሙ፡ ኵሎ፡ ምግባረ፡ እኩይ፡ ዘዘዚአሁ፡ ወጹግ፡ ወትዕግልት፡ ወሀይደ፡ ንዋይ፡ ባዕደ፡ በዓመፃ፡ ወሥርቅ፡ ወበሊዓ፡ ማውታ፡ ወብትክ፡ ወዝሙት።","english":"And thus they dwell in their villages, a people of great shame, and those who do not know the Lord and do not keep his commandments, he also punishes them according to their deeds and according to the work of their hands. For Caesar and the people of Galatia and Amalek gather together as if to attack the city of the Lord. You are full of righteousness, within which the holy one of Israel is praised. The God of Israel, the charioteer above the chariot of the cherubim, dwells, and thousands upon thousands stand before him, and thousands of thousands serve him with fear and trembling.\n\nChapter 17\n\nAnd the Edomites and Amalekites were troubled, for they do not rule over the Lord, who is the judge of heaven and earth, in his hand like his temple. For the peoples are wicked; they are those who do not walk in righteousness. And there is no fear of the Lord before their eyes, without fornication and the shedding of blood, and the eating of sacrifices, and tears, and death, and everything that resembles this, the wicked and the violent. They have no faith and no salt, for they are enemies of good, and they do not know the Lord. And on the path of peace, without sin and transgression, and every unclean and abominable deed, and of fornication and adultery, as their father Sabellianus taught them. For he consecrated them with his demons and teaches them every evil deed of his, and transgression, and adultery, and the pursuit of wealth, and robbery, and theft, and the eating of death, and tears, and fornication.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 17","severity":"info","text":"The chapter break here is editorial; the Geʿez manuscript tradition (betmas) marks it, but the narrative continues without a clear thematic shift from the preceding passage.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ሰብልያኖስ (Sabellianus)","severity":"info","text":"Sabellianus is a figure not attested in the biblical Maccabean corpus; likely a later insertion or a corruption of a name (e.g., Seleucid or Roman official). The text presents him as a teacher of wickedness, possibly a polemical stand-in for a heretical or pagan teacher.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ቂሳርያ (Caesar) · ገለዓድ (Galatia) · አማሌቅ (Amalek)","severity":"info","text":"The grouping of Caesar, Galatia, and Amalek is anachronistic and conflates Roman, Anatolian, and biblical enemies. This reflects the Ethiopic work's tendency to merge historical and legendary foes of Israel into a single eschatological threat.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ዘመልዕልተ ሠረገላ ኪሩቤል (charioteer above the chariot of the cherubim)","severity":"info","text":"This phrase echoes the divine chariot imagery of Ezekiel 1 and 10, where the cherubim support God's throne. The Geʿez text adapts it to describe God as a charioteer, a rare but not unattested motif in Ethiopic Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢየአምርዎ (do not know) · ኢዓአቀቡ (do not keep)","severity":"caution","text":"The Geʿez text has a lacuna or scribal error: the negative prefix ኢ- appears twice but the verbs are inconsistently vocalized. The English draft smooths this, but the original may be corrupt or reflect a dialectal variant.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ሰብልያኖስ (Sabellianus) · አጋንንቲሁ (his demons)","severity":"info","text":"The association of Sabellianus with demons and the teaching of evil deeds may reflect later Ethiopic polemics against heretics or pagans, possibly influenced by the Acts of the Martyrs or the Synaxarion, where demonic instruction is a trope.","cites":[{"key":"hollis:alma990015312960203941","label":"The Munro-Hay collection of aksumite coins","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990015312960203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Sabellianus is unclear; he may be a corruption of a known figure or a purely legendary villain.","The grouping of Caesar, Galatia, and Amalek is anachronistic and may reflect a conflation of different historical periods.","The Geʿez text shows possible scribal errors in the negative verb forms."],"confidence":"medium","notes":[]},{"i":50,"ref":"p50","source":"ወኵሉ፡ ዘይመስሎ፡ ለዝንቱ፡ ሐዊረ፡ ብእሲተ፡ ብእሲ፡ ወክዕወተ፡ ደም፡ ወበሊዓ፡ ማውታ፡ ወዝቡሕ፡ ለጣዖት፡ ወቀቲለ፡ ነፍሰ፡ ሰብእ፡ በዓመፃ፡ ወተቃጽቦ፡ ወተሐምሞ፡ ወስስዕት፡ ወኵሉ፡ ምግባረ፡ እከይ፡ ዘኢይሠምር፡ እግዚአብሔር፡ ወዘንተ፡ ትምህርተ፡ ያመጽእ፡ ሎሙ፡ ዝውእቱ፡ ፀሮሙሰብላንዮስ፡ ከመ፡ ያእትቶሙ፡ እምፍኖተ፡ እግዚአብሔር፡ አኀዜ፡ ኵሉ፡ ዓለም። ውእቱሰ፡ ለእግዚአብሔር፡ ትሕትና፡ ወየውሃት፡ ወአፍቀሮ፡ ቢጽ፡ ወአምዕዖ፡ እኁ፡ ወተፋቅሮ፡ ወሰላም፡ ምስለ፡ ኵሉ፡ ሕዝብ። ወኢትኩኑ፡ መደልዋነ፡ ለገጾ፡ ሰብእ፡ ወሀያድያነ፡ ወዓማፅያነ፡ ወተዓጋልያነ፡ ወሐዋርያነ፡ ብእሲተ፡ ብእሲ፡ ወገባርያነ፡ እከይ፡ ወግፍዕ፡ ዲበ፡ ቢጾሙ፡ ወተጓህላውያን፡ በዓመፃ፡ እለ፡ የዓምፁ፡ ቢጾሙ። ወይትቃፀቡ፡ ወየሐውሱ፡ ርእሶሙ፡ ወይትሜየኑ፡ ለእከይ፡ ወይጤየሩ፡ ለአስሕቶ፡ ከመ፡ ያውርድዎሙ፡ ለሰብእ፡ ውስተ፡ ኵነኔ፡ ደይን፡ ለዘለዓለም።\n\nChapter 18\n\nተዘከር፡ ከመ፡ ኀበ፡ እግዚአብሔር፡ ተሐውር፡ ወሀሎ፡ ኵሉ፡ ውስተ፡ እዴሁ፡ ወትቀውም፡ አንተ፡ በዘገብርከ፡ ምግባር፡ ከመ፡ ትትኩነን፡ ቀዳሜሁ። እስመ፡ ከማሁ፡ ትካትኒ፡ ደቂቀ፡ ረዓይት፡ እኩያን፡ ወእቡያን፡ ወአልቦ፡ ዘየዓቢ፡ ወዘይኄይል፡ እምኔሆሙ፡ ወቆሞሙ፡ ወዕበየ፡ መዝራዕቶሙ፡ ወኢረስይዎ፡ ለእግዚአብሔር፡ ቅድሜሆሙ፡ ወኢየአምርዎ፡ ከመ፡ ውእቱ፡ ፈጣሪሆሙ፡ ዘአምጽኦሙ፡ እምኀበ፡ ኢሀሉ። ወአበዊሆሙሰ፡ እንዘ፡ መላእክት፡ እሙንቱ፡ ይሴብሑ፡ ምስለ፡ መላእክት፡ በሰማያት፡ ወሶበ፡ አስሐቶሙ፡ ፍትወቶሙ፡ ወወረዱ፡ ውስተ፡ ኵነኔ፡ ደይን፡ ዘለዓለም።","english":"And all who resemble this: one who commits adultery with a woman, a man, and a murderer of blood, and one who eats a corpse, and one who sacrifices to an idol, and one who kills a human soul in oppression and conflict and strife and drunkenness, and every evil deed which the Lord does not permit—this teaching brings upon them. This is Zeromuseblanyos, who leads them away from the path of the Lord, the holder of the whole world. But humility before the Lord, and giving, and love of neighbor, and reconciliation, and brotherly affection, and peace with all people—these are not to be deceivers of the faces of people, nor hypocrites, nor oppressors, nor mockers, nor betrayers of a woman to a man, nor doers of evil and violence against their neighbors, nor those who stir up strife in oppression, who oppress their neighbors, and quarrel, and destroy themselves, and devote themselves to evil, and pursue falsehood in order to bring people down into the punishment of eternal judgment.\n\nChapter 18\n\nRemember that when the Lord is present, everything is in his hand, and you will stand by the deed you have done, as you will be judged before him. For thus also the children of the shepherd, evil and wicked, and there is none among them who is great or powerful, and their standing and the greatness of their lineage, they did not acknowledge the Lord before them, and they did not know that he is their creator who brought them from where they were not. And their fathers, while they were angels, they themselves would boast with the angels in the heavens; but when their desire led them astray, they descended into the punishment of eternal judgment.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ዘሮሙሰብላንዮስ","severity":"info","text":"The name Zeromuseblanyos is likely a Geʿez corruption of a Greek or Latin name, possibly referring to a historical or symbolic figure of persecution. Its exact identity remains uncertain.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወኵሉ ዘይመስሎ ለዝንቱ ሐዊረ ብእሲተ ብእሲ","severity":"info","text":"The list of sins (adultery, murder, idolatry, etc.) echoes prohibitions in the Hebrew Bible, such as Leviticus 18 and 20, and may reflect early Christian ethical teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ወኢትኩኑ መደልዋነ ለገጾ ሰብእ","severity":"info","text":"The condemnation of hypocrisy and deception aligns with the ascetic and monastic ideals of the Aksumite church, which valued humility and sincerity.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 18","severity":"info","text":"The passage begins a new chapter (Chapter 18) with a moral exhortation, shifting from a list of sins to a theological reflection on divine judgment and the fall of the wicked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ወአበዊሆሙሰ እንዘ መላእክት እሙንቱ ይሴብሑ ምስለ መላእክት","severity":"info","text":"The reference to angels who fell from grace parallels the Enochic tradition of the Watchers, a common theme in Ethiopian Christian literature.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ዘሮሙሰብላንዮስ","severity":"caution","text":"The name Zeromuseblanyos is obscure and may be a scribal error or a unique Geʿez rendering. Its interpretation is uncertain and should not be assumed to refer to a known historical figure without further evidence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Zeromuseblanyos is unclear; it may be a corruption of a Greek or Latin name, but no direct parallel is attested.","The phrase 'children of the shepherd' could be a metaphor for a specific group or a generic reference to the wicked; the Geʿez does not clarify."],"confidence":"medium","notes":[]},{"i":51,"ref":"p51","source":"ወነሥኡ፡ አንስትያ፡ እምደቂቀ፡ እጓለ፡ እመሕያው፡ እስመ፡ ፈጠረ፡ ሎሙ፡ እግዚአብሔር፡ ሥጋ፡ እጓክለ፡ እመሕያው፡ ከመ፡ ያስተዓብዶሙ፡ በእንተ፡ ትዕቢተ፡ ልቦሙ፡ ወያመክሮሙ፡ እመ፡ የዓቅቡ፡ ትእዛዞ፡ ወሕጎ። እሙንቱሰ፡ ኢየዓቀቡ፡ ትእዛዘ፡ ወአውረዶሙ፡ ውስተ፡ ኵነኔ፡ ነደ፡ እሳት፡ ምስለ፡ ዲያብሎስ፡ አቡሆሙ፡ ወበእንቲአሆሙ፡ ሐፀ፡ መዋዕል፡ እምሰብእ፡ እስመ፡ ተምዖሙ፡ እግዚአብሔር፡ ለመላእክተ፡ እለ፡ አበሱ፡ ከመ፡ ሰብእ። ወተማልዕዎሙ፡ ለደቂቀ፡ እጓለ፡ እመሕያው፡ ምስሌሆሙ፡ ወአውረድዎሙ፡ ውስተ፡ ሲኦል፡ በኵነኔ፡ ዚአሆሙ። ቀዳሚሁሰ፡ መዋዕሊሁ፡ ለሰብእ፡ እንዘ፡ ()፡ ገብኡ፡ ውስተ፡ )ወ2ዓመታት፡ እስመ፡ ሐፀ፡ መዋዕሊሁ፡ ለሰብዕ፡ በእንተ፡ ዘስሕቱ፡ መላእክት፡ ምስለ፡ አዋልደ፡ ቃየል። ወይቤ፡ እግዚአብሔር፡ ኢይነብር፡ መንፈስየ፡ ኀቤሆሙ፡ እስመ፡ ዘሥጋ፡ ወደም፡ እሙንቱ። ወበእንተ፡ ዝኪ፡ ሐፀ፡ መዋዕሊነ፡ ወዓዲ፡ ቦሙ፡ እለ፡ ይመውቱ፡ እንዘ፡ ሕፃናት፡ እሙንቱ፡ እስመ፡ ሐዐ፡ መዋዕሊነ፡ እምቀደምት፡ አበዊነ፡ በእንተ፡ አበሳነ፡ ወኃጢአትነ። ወለአበዊነሰ፡ ኖኃ፡ መዋዕሊሆሙ፡ እስመ፡ ዓቀቡ፡ ትእዛዞ፡ ወኢያምዕዕዎ፡ ለእግዚአብሔር። ወገሠፁ፡ አዋልዲሆሙ፡ ከመ፡ ይምሀርዎሙ፡ ወገሠጹ፡ ተባዕቶሙ፡ ከመ፡ ኢይትዓደዉ፡ ትእዛዘ፡ እግዚአብሔር። ወበእንተዝ፡ ኖኃ፡ መዋዕሊሆሙ፡ በጽድቅ፡ በእንተ፡ ዘኢትዓደዉ፡ ትእዛዘ፡ እግዚአ፡ ብሔር፡ ምስለ፡ ደቂቆሙ፡ ወአዋልዲሆሙ።","english":"And they took women from the children of the sons of men, because God created for them flesh from the sons of men, so that they might be amazed at them on account of the pride of their hearts, and so that they might teach them not to transgress his commandment and his law. But these transgressed the commandment, and he cast them into the punishment of the fire of fire with the devil, their father, and on account of them, the days of men were shortened, because God was angry with the angels who sinned like men, and he made the children of the sons of men equal to them, and he cast them into Sheol with their punishment. Before this, the days of men were while they entered into ( ) and two years, because the days of men were shortened on account of the sin of the angels with the sons of Cain. And God said, \"My spirit will not dwell among them, because they are of flesh and blood.\" And on account of this, our days were shortened. And again, there are those who die while they are children, because our days were shortened from those of our ancient fathers on account of our sin and transgression. And for our fathers, Noah, their days were because they kept his commandment and did not anger God, and they taught their sons to teach them, and they taught their males so that they would not transgress the commandment of God. And on account of this, Noah, their days were in righteousness, because they did not transgress the commandment of God with their children and their sons.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ኢየዓቀቡ","severity":"info","text":"The Geʿez verb ኢየዓቀቡ (ʿayʿaqabu) is a negative form of ዓቀበ (ʿaqaba, 'to transgress'), here meaning 'they did not transgress'.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሲኦል","severity":"info","text":"The term ሲኦል (siʾol) is a loan from Hebrew šəʾōl, used in Geʿez for the underworld or place of punishment, echoing Old Testament usage.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"አዋልደ ቃየል","severity":"info","text":"The phrase አዋልደ ቃየል (ʾawalda Qāyel, 'sons of Cain') refers to a tradition in Ethiopic literature that the sinful angels consorted with the descendants of Cain, shortening human lifespans.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative unit that explains the shortening of human lifespans as a consequence of angelic sin and human transgression, linking to the preceding list of sins.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ኖኃ","severity":"info","text":"The mention of Noah (ኖኃ) and his righteous days parallels the Genesis flood narrative, where Noah's obedience contrasts with the sinful angels and Cain's line.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"()","severity":"caution","text":"The lacuna marked by () in the Geʿez text indicates a missing word or phrase, likely a numeral or time unit, making the precise original lifespan unclear.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna () in the Geʿez text leaves the original lifespan of early humans uncertain; the English draft supplies 'two years' but the Geʿez has only '() ወ2ዓመታት' (and two years), suggesting a missing number before 'and two years'.","The phrase 'fire of fire' (ነደ እሳት) may be a textual corruption or emphatic doubling; the sense is clearly punitive fire."],"confidence":"medium","notes":[]},{"i":52,"ref":"p52","source":"Chapter 19\n\nወሶበ፡ በዝኁ፡ ደቂቀ፡ ቃየን፡ ገብሩ፡ ዕንዚራ፡ ወከበሮ፡ ወመሰንቅ፡ ወብዕዛ፡ ወኵሉ፡ ተውኔተ፡ ወዘፈነ። ወዓዲ፡ ተወልደ፡ አዋልድ፡ ለቃየን፡ ሠናያት፡ ወላህያት፡ እምብእሲተ፡ አቤል፡ ጻድቅ፡ ዘቀተሎ፡ በእንቲአሃ፡ እስመ፡ ላህይት፡ ይእቲ፡ ወእምድኅረ፡ ቀተሎ፡ ለአኁሁ፡ ነሥአ፡ ኪያሃ፡ ወእንታክትኒ፡ እንቲአሁ። ወተግኀሠ፡ እምአቡሁ፡ ነሢኦ፡ ኪያሆን፡ ውስተ፡ ቈላአ፡ ቄፋዝ፡ መንገለ፡ ዓረብ፡ ወደቂቃ፡ ለይእቲ፡ ላህይት፡ እለ፡ ኮና፡ ልሁያተ፡ ከመ፡ አሞን። ወበእተዝኪ፡ ወረዱ፡ መላእክት፡ ኀበ፡ ደቂቀ፡ ቃየን፡ ወኢቆሙ፡ አሐተ፡ ሰዓተ፡ ወነሥኡ፡ አንስትያ፡ ለርእሶሙ፡ ዘኃረዩ። ወበእንተዝ፡ ተዓምነ፡ እግዚአብሔር፡ ለነሂ፡ ወሎሙሂ፡ እስመ፡ ኅቡረ፡ ተማልዑነ፡ ውስተ፡ ስሒት፡ ምስሌሆሙ፡ በእንተ፡ ስሕተቶሙ። ወዲያብሎስሂ፡ ተማልዖሙ፡ ለአቡነ፡ አዳም፡ ወለእምነ፡ ሔዋን፡ ውስተ፡ ስሕተተ፡ ዚአሁ፡ እንዘ፡ ይየውሆሙ፡ ወይቤሎሙ፡ ትከውኑ፡ አማልክተ፡ ከመ፡ እግዚአብሔር፡ ፈጣሪክሙ። ወእሙንቱሰ፡ በዕበደሙ፡ መሰሎሙ፡ አማነ፡ ወተዓደዉ፡ ትእዛዘ፡ ፈጣሪሆሙ፡ ዘአም፡ ጽኦሙ፡ እምኀበ፡ አልቦ፡ ውስተ፡ ሀለዎ፡ ከመ፡ ይሰግዱ፡ ወይሰብሑ፡ ለስሙ፡ ቅዱስ። ወለእሙንቱሰ፡ እለ፡ ረሰዩ፡ ሀብተ፡ እግዚአብሔር፡ ለርእሶሙ፡ ውእቶሙ፡ እግዚኦሙ፡ አኅሠሮሙ፡ ወለውእቱኒ፡ ዕቡይ። በከመ፡ ይቤ፡ ዳዊት፡ በትዕቢቱ፡ ለኃጥእ፡ ይውዒ፡ ነዳይ፡ እስመ፡ በትዕቢቱ፡ ለዲያብሎስ፡ ተኰነነ፡ አዳም፡ በኵነኔ፡ ጽድቅ፡ በኀበ፡ እግዚአብሔር፡ አምላኩ።","english":"Chapter 19\n\nAnd when the children of Cain had done much, and honored, and adorned, and commanded, and all the rest of the lawlessness, and again, beautiful and pleasing daughters were born to Cain from the wife of Abel the Righteous, whom he killed on account of her, for she was pleasing; and after he killed his brother, he took her, and she conceived from him. And he was angry with his father, and he took them to the plain of Qefaz, in the direction of Arabia. And the children of that pleasing woman, who were born, became like Ammon. And because of this, angels descended to the children of Cain and stood for one hour, and they took women for themselves whom they chose. And because of this, the Lord God was merciful to us and to them, for they interceded for us together in the prayer with them on account of their error. And the devil also deceived our father Adam and our mother Eve into his error, while he tempted them and said to them, \"You will be gods like the Lord, your Creator.\" And they, in their pride, believed him and transgressed the commandment of their Creator, who had commanded them from nothing into existence, that they should worship and praise his holy name. And as for those who appropriated the gift of the Lord God for themselves, they themselves are their own lords; he has shut them out, and that one is proud. As David said, \"In his pride, the sinner falls into poverty,\" for by the pride of the devil, Adam was condemned with a just judgment before the Lord God, his God.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ቄፋዝ","severity":"info","text":"Qefaz is an otherwise unknown toponym; the text locates it 'in the direction of Arabia,' suggesting a region east of the Ethiopian highlands, possibly in the Horn of Africa or the Arabian Peninsula.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"በከመ ይቤ ዳዊት","severity":"info","text":"The citation 'As David said' introduces a proverb not found in the canonical Psalms; it may derive from a Geʿez wisdom collection or a lost apocryphal psalm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ላህያት","severity":"info","text":"The Geʿez term 'lāhyāt' (pleasing, beautiful) is used twice for the wife of Abel, emphasizing her role as a source of desire and transgression, echoing the motif of feminine beauty as a cause of sin in the Cain tradition.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ከመ አሞን","severity":"info","text":"The comparison of Cain's descendants to 'Ammon' likely refers to the biblical Ammonites, traditionally associated with incest (Gen 19:30–38), reinforcing the theme of illicit unions in this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"መላእክት","severity":"info","text":"The episode of angels descending to take wives from Cain's line is unique to this text and may reflect a later Ethiopian exegetical tradition that explains the origin of the 'Watchers' or fallen angels, known from 1 Enoch.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወሶበ በዝኁ ደቂቀ ቃየን ገብሩ","severity":"caution","text":"The opening clause is syntactically ambiguous: 'when the children of Cain had done much' may be incomplete, as the expected main clause is delayed or missing; the translation supplies 'and again' to bridge the sense.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The toponym Qefaz is unattested elsewhere; its location 'toward Arabia' is vague.","The Davidic citation is not identifiable in canonical Psalms; its source is uncertain.","The opening temporal clause may be corrupt or elliptical."],"confidence":"medium","notes":[]},{"i":53,"ref":"p53","source":"ወከማሁ፡ መላእክትኒ፡ እለ፡ ስሕቱ፡ ኀበ፡ አዋልደ፡ ቃየል፡ ተማልዑነ፡ ውስተ፡ ስሕተቶሙ፡ ወበእንተዝ፡ ሐፀ፡ መዋዕሊነ፡ እመዋዕለ፡ አበዊነ፡ ዘወሀበነ፡ እግዚአብሔር። ወእሙንቱሰ፡ ገብሩ፡ ሠናየ፡ ወአልቦ፡ እንተ፡ ኀበ፡ ይቀርቦሙ፡ እኩይ፡ እስመ፡ አፅንዑ፡ ልቦሙ፡ ኀበ፡ እግዚአብሔር፡ ወይሜህሩ፡ ውሉዶሙ፡ ወአዋልዲሆሙ፡ ከመ፡ ኢይት፡ ገሃሡ፡ እምትእዛዘ፡ እግዚአብሔር፡ ዘመሐርዎሙ። ወለሊሆሙሰ፡ ለእመ፡ ገብሩ፡ ወኢነግሩ፡ ለደቂቆሙ፡ ወኢመሐርዎሙ፡ ወአልቦ፡ ዘይበቍዖሙ። በከመ፡ ይቤ፡ ዳዊይ፡ ወኢኃብኡ፡ እምደቂቆሙ፡ ለካልዕ፡ ትውልድ፡ ወነገሩ፡ ስብሐቲሁ፡ ለእግዚአብሔር፡ ኃይሎሂ፡ ወመንክሮሂ፡ ዘገብረ፡ በከመ፡ ለበዉ፡ እሙንቱ፡ ከመ፡ ይምሀሩ፡ ለደቂቆሙ፡ ከመ፡ ይለብዉ፡ ወይግበሩ፡ ወያማኅፅንዎሙ፡ ኩነኔሁ፡ ለእግዚአብሔር፡ ወከመ፡ ይዕቅቡ፡ ትእዛዞ፡ ከመ፡ አበዊሆሙ፡ እለ፡ አሥመርዎ፡ ለእግዚአብሔር፡ በሥነ፡ ምግባሮሙ። ወኢኃደጉ፡ ትእዛዞ፡ ዘአመኅፀንዎሙ፡ አበዊሆሙ፡ አመ፡ ንዕሶሙ፡ ፈሪሃ፡ እግዚአብሔር፡ ወኵነኔሁ፡ በከመ፡ እሙንቱ፡ ተምህሩ፡ በኀበ፡ አበዊሆሙ። ወውሉዶሙኒ፡ ተምህሩ፡ በኀበ፡ አበዊሆሙ፡ ከመ፡ ያሠንዩ፡ ግዕዞሙ፡ ወየሐዑ፡ ስብሐት፡ ለፈጣሪሆሙ፡ እስመ፡ ዓቀቡ፡ ትእዛዞ፡ ወአፍቀርዎ። ውእቱኒ፡ ይሰምዖሙ፡ ጸሎቶሙ፡ ወኢይትሔየይ፡ ለእለቶሙ፡ ወውእቱሰ፡ መሐሪ፡ ውእቱ። በያበዝኅ፡ መይጠ፡ መዓቱ፡ ወኢያነድድ፡ በኵሉ፡ መቅሠፍቱ።","english":"And likewise, the angels who erred went to the children of Cain and were led astray into their error. And because of this, the time of our days has been shortened from the time of our fathers, which the Lord gave us. But those [the righteous] did good, and there is no evil that approaches them, for they strengthened their hearts toward the Lord. And they teach their children and their daughters like the wicked Gehaz from the commandment of the Lord, which they taught them. And as for them, if they did and instructed their children, and taught them, there is none who can surpass them, as David said: \"And they did not hide from the children of the other generation.\" And they proclaimed the glory of the Lord, his power and his wonders, which he did, just as they themselves had learned. As they teach their children, so they increase and do and confirm for them the judgment of the Lord. And as they keep his commandment, as their fathers who praised the Lord by the beauty of their deeds, and did not abandon his commandment, which their fathers confirmed for them when they were young—the fear of the Lord and his judgment, just as they themselves learned from their fathers. And their children also learned from their fathers how to strengthen their bodies and to live in praise of their Creator, for they kept his commandment and loved him. And he also hears their prayer and does not delay for their sake, for he is merciful. By abundant mercy, his wrath is appeased, and he does not kindle all his punishment.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"መላእክትኒ እለ ስሕቱ","severity":"info","text":"The phrase 'the angels who erred' likely refers to the Watchers (fallen angels) of Enochic tradition, who are said to have taught forbidden knowledge to humanity.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ኢይት ገሃሡ","severity":"info","text":"The term 'Gehaz' (ኢይት ገሃሡ) is obscure; it may be a proper name or a corruption. The English draft treats it as a name, but the Geʿez could also be read as 'the wicked of Gehaz' or a place name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ዳዊይ","severity":"info","text":"The citation 'as David said' introduces a paraphrase of Psalm 78:5-6 (LXX 77), where the hiding of teaching from the next generation is condemned.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"መላእክትኒ እለ ስሕቱ","severity":"info","text":"The motif of fallen angels consorting with the Cainite line is unique to this text and reflects a synthesis of Enochic and Maccabean traditions, likely from the Aksumite period.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts the righteous (who teach their children the Lord's commandments) with the Cainites and fallen angels, forming a didactic parallel to the preceding narrative of Cain's lawlessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢይት ገሃሡ","severity":"caution","text":"The reading 'like the wicked Gehaz' is uncertain; the Geʿez may be corrupt or contain a scribal error. The English draft's interpretation is plausible but not definitive.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Gehaz' (ኢይት ገሃሡ) is unclear; it may be a proper name, a place, or a corruption.","The phrase 'the angels who erred' could refer to the Watchers or to a different group of fallen angels; the text does not specify."],"confidence":"medium","notes":[]},{"i":54,"ref":"p54","source":"Chapter 20\n\nተዘከሩ፡ አኃዊነ፡ ወኢትርሥኡ፡ ዘነገሩክሙ፡ ቀዳሚ፡ ከመ፡ እግዚአብሔር፡ የዓቅብ፡ ጽድቆሙ፡ ለእለ፡ ይገብሩ፡ ሠናየ። ወይበዝኅ፡ ፍሬሆሙ፡ በዲበ፡ ምድር፡ ወዝክሮሙኒ፡ እስከ፡ ለዓለም፡ ይከውን፡ ለሠናይ፡ ወዘርዖሙኒ፡ ኢይፄነሰ፡ እክለ፡ በዲበ፡ ምድር። ወያድኅኖሙ፡ እምእደ፡ ኵሉ፡ ሙጸሮሙ፡ ወጻላእቶሙ፡ እለ፡ ይደልዎሙ፡ እስመ፡ በእንቲአሆሙ፡ ይትዋቅስ፡ ሉሙ፡ ወኢየኀደጎሙ፡ ውስተ፡ ዕደ፡ ጸሮሙ። ወይከውኖሙ፡ ረዳኢ፡ አመ፡ ምንዳቤሆሙ፡ ለእለ፡ ያፈቅሩ፡ ስሞ፡ ወይትመሐፀኖሙ፡ ወይሠሪ፡ ሎሙ፡ ኵሉ፡ ኃጢአቶሙ።\n\nChapter 21\n\nተወከለ፡ ዳዊት፡ በእግዚአብሔር፡ ወኮኖ፡ ፀወኖ፡ እስመ፡ ተወከለ፡ ቦቱ፡ ወአድኃኖ፡ እምእደ፡ ሳኦል፡ ንጉሥ። ወዘአመ፡ አቤሴሎም፡ ወልዱ፡ ወዘአመ፡ ኤሎፍላውያን፡ ወዘአመ፡ አማሌቃውያን፡ ወኤዶማውያን፡ ወዘእመ፡ ቀርኔዎን፡ ወእምዝንቱ፡ ኵሉ፡ እለ፡ ተቃወምዎ፡ አድኃኖ፡ እግዚአብሔር፡ ለዳዊት፡ እስመ፡ ተወከለ፡ ቦቱ፡ ወዓቀበ፡ ሕጎ። ወለእለሰ፡ ኢተወከሉ፡ ቦቱ፡ ነገሥት፡ እኩያን፡ ኢያድኅኖሙ፡ እግዚአብሔር፡ እስመ፡ ተመውዑ፡ በእደ፡ ፀሮሙ፡ እስመ፡ ሙዓት፡ እምኀበ፡ እግዚአብሔር፡ ውእቱ። ተወከለ፡ ሕዝቅያስ፡ በእግዚአብሔር፡ ወአድኅኖ፡ እምዕደ፡ ሶርያዊ፡ ዕቡይ። ወምናሴሰ፡ ወልዱ፡ ተመውዓ፡ በእደ፡ ፀሩ፡ እስመ፡ ኢረስየ፡ በእግዚአብሔር፡ ትውክልቶ፡ ወእሙንቱሰ፡ እለ፡ ሞዕዎ፡ ፀሩ፡ ለምናሴ፡ ኢኮኑ፡ ከማሁ፡ አላ፡ ሞቅህዎ፡ ወወሰድዎ፡ ብሔሮሙ፡ እስመ፡ ኢረሰየ፡ ይውክልቶ፡ ላዕለ፡ እግዚአብሔር፡ ወኢፈርሆ፡ ለዘአክበሮ፡ ወአልዓሉ፡ ወአዕበዮ።","english":"Chapter 20\n\nRemember, our brothers, and do not forget what we told you before: how the Lord preserves the righteousness of those who do good, and their fruit multiplies upon the earth, and their memory endures forever for the good; and their seed does not perish, but yields harvest upon the earth. And He saves them from the hand of all their pursuers and enemies who oppress them, for He fights for them and does not abandon them into the hand of their enemies. And He becomes their helper in their distress, for those who love His name, and He forgives them and removes all their sins.\n\nChapter 21\n\nDavid trusted in the Lord, and He became his shield, for he trusted in Him, and He saved him from the hand of Saul the king. And when Absalom his son [rebelled], and when the Philistines, and when the Amalekites and Edomites, and when the Syrians, and from all these who opposed him, the Lord saved David, for he trusted in Him and kept His law. But as for those kings who did not trust in Him, the evil ones, the Lord did not save them, for they were delivered into the hand of their enemies, for death is from the Lord. Hezekiah trusted in the Lord, and He saved him from the hand of the arrogant Syrian. But Manasseh his son was delivered into the hand of his enemy, for he did not place his trust in the Lord. And those who delivered Manasseh to his enemy were not like him, but they burned him and took him to their country, for he did not place his trust in the Lord and did not fear the one who honored him, exalted him, and magnified him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 20 / Chapter 21","severity":"info","text":"The passage is divided into two chapters (20 and 21), each presenting a distinct thematic unit: chapter 20 offers general exhortation on divine reward for trust, while chapter 21 provides biblical exempla (David, Hezekiah, Manasseh).","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ተዘከሩ (tazakkaru)","severity":"info","text":"The Geʿez verb 'tazakkaru' (remember) is a plural imperative, directly addressing the audience as 'our brothers' (አኃዊነ). This rhetorical framing is typical of paraenetic discourse in Ethiopic Maccabees.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"David / Hezekiah / Manasseh","severity":"info","text":"The exempla of David (trusting in God, saved from Saul, Absalom, Philistines, etc.), Hezekiah (saved from the Syrian), and Manasseh (delivered to enemies for lack of trust) draw on 1–2 Kings and Chronicles, but are freely adapted to the homiletic purpose of the work.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Manasseh's captivity","severity":"info","text":"The account of Manasseh being burned and taken to another country (ኢኮኑ ከማሁ አላ ሞቅህዎ ወወሰድዎ ብሔሮሙ) diverges from the biblical narrative (2 Kings 21; 2 Chron 33), where Manasseh repents and is restored. This may reflect a lost tradition or a deliberate moral simplification.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"trust in the Lord (ተወከለ በእግዚአብሔር)","severity":"info","text":"The repeated phrase 'trusted in the Lord' (ተወከለ በእግዚአብሔር) for David and Hezekiah, contrasted with those who did not (ኢተወከሉ ቦቱ), creates a binary moral framework. This mirrors the exhortation in chapter 20 about the Lord preserving the righteous.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢኮኑ ከማሁ (not like him)","severity":"caution","text":"The phrase 'those who delivered Manasseh to his enemy were not like him' (ኢኮኑ ከማሁ) is ambiguous: it may mean the enemies were unlike Manasseh in character, or that the agents of his capture were not his own people. The English draft interprets it as the former, but the Geʿez allows both readings.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those who delivered Manasseh' (እለ ሞዕዎ ፀሩ) is unclear: they could be foreign enemies or internal opponents. The Geʿez does not specify.","The phrase 'death is from the Lord' (ሙዓት እምኀበ እግዚአብሔር ውእቱ) may be a theological claim about divine sovereignty over death, or a gloss on the fate of wicked kings."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"ወሶቤሃኒ፡ ከልዕ፡ እምሀብት፡ ዘወሀቦ፡ እስመ፡ ኢያሠንየ፡ ፍኖቶ፡ ኀበ፡ እግዚአብሔር፡ አምላኩ፡ ከመ፡ ያኑኅ፡ መዋዕሊሁ፡ ወከመ፡ ይትቃወም፡ ሎቱ፡ ፀሮ፡ ወከመ፡ ይኩኖ፡ ኃይለ፡ ወጽንዓ፡ ወፍጽመ፡ ወከዋለ። እስመ፡ እምብዝኅ፡ ሠራዊት፡ ይሄይስ፡ ተወክሎ፡ በእግዚአብሔር፡ ወእምተወክሎ፡ በአፍራሰ፡ ወወልታ፡ ወቀስት። እስመ፡ ዘተወከለ፡ ቦቱ፡ በእግዚአብሔር፡ የሐዩ፡ ወይከብር፡ ወይትሌዓል፡ ፈድፋደ። ወእለሰ፡ ኢተወከሉ፡ በእግዚአብሔር፡ ወተወከሉ፡ በብዝኃ፡ ብዕሉ፡ ሙኮኑ፡ ውፁዓነ፡ እምጸጋሁ፡ ዘወሀቦሙ፡ እስመ፡ እግዚአብሔር፡ ኢያደሉ፡ ለገጽ። ወእለሰ፡ ተወከሉ፡ ቦቱ፡ የዓቅቦሙ፡ ወለእለሰ፡ ያስተዓብድዎ፡ ያስተዓብዶሙ፡ ወኢያ፡ ፈጥን፡ ረድኤቶሙ፡ አመ፡ ምንዳቤሆሙ፡ አመ፡ ተቃወምዎሙ፡ ፀሮሙ፡ እስመ፡ ኢያጥብዑ፡ ልቦሙ፡ በተሊወ፡ ዚአሁ፡ ለእግዚአብሔር፡ ወዓቂበ፡ ትእዛዛቲሁ፡ ለእግዚአብሔር። ወዘሰ፡ አጥብዓ፡ ውስተ፡ ተሊወ፡ እግዚአብሔር፡ ወውስተ፡ ተሊወ፡ ትእዛዛቲሁ፡ ወዓቂበ፡ ሕጉ፡ ለውእቱኪ፡ ይከውኖ፡ ፀውኖ፡ አመ፡ ምንዳቤሁ። ወያስተፌሥሐ፡ በከቲለ፡ ፀሩ፡ ወበምህርካ፡ አልህምቲሆሙ፡ ለጸላዕቱ፡ ወበፄዋ፡ ዘብሔረ፡ ፀሩ፡ ወበዝናመ፡ ክራማቲሁ፡ ወበፍሬ፡ አብክቋላቲሁ፡ ወበዕትወት፡ አክማሪሁ፡ ወበፍሬ፡ ያተ፡ ገነታቲሁ። ወዘበፀደይ፡ ወመፀዉ፡ ወሣዕረ፡ ወሐመልማለ፡ ወዘበበአግዋሊሁ፡ ከመ፡ ይትፈሥሑ፡ ሕዝብከ፡ እለ፡ እምታሕተ፡ እዴከ። ወይብልዑ፡ ፃማ፡ ባዕድ፡ ወይጽግቡ፡ አንጕዓ፡ ዘእምፀሮሙ፡ ወእንስሳ፡ ወአልህምተ፡ ወአባግዓ፡ ወይብልዑ፡ ፃማ፡ ባዕድ፡ ወይነሥኡ፡ ፄዋ፡ ደቂቀ፡ ፀሮሙ።","english":"...and how he multiplies the gift he has given, because he who trusts in his path to the Lord his God, his days are prolonged, and his enemy is subdued before him, and he gains strength and firmness and completion and endurance. For from a multitude of troops, he who trusts in the Lord prevails, more than trusting in horses and shields and bows. For he who trusts in the Lord lives and is honored and exalted continually. And those who did not trust in the Lord but trusted in the abundance of their wealth, they were stripped and expelled from the grace he had given them, because the Lord does not turn away his face. And those who trust in him, he protects them; and those who magnify him, he magnifies them. And their help is not slow at the time of their distress, when their enemies oppose them, because they do not harden their hearts against the will of the Lord and the observance of the commandments of the Lord. And he who hardens himself in the will of the Lord and in the will of his commandments and observes his law, that one will be victorious over his enemy at the time of his distress. And he rejoices in the slaughter of his enemy and in the captivity of the sons of his enemies, and in the plunder of the land of his enemy, and in the abundance of his harvests, and in the fruit of his vineyards, and in the fatness of his fields, and in the fruit of his gardens, and in the spring and the rains and the grass and the foliage, and in his trees, so that your people who are under your hand may rejoice, and they may eat their fill of grain from afar, and they may be sated with the milk of their enemies, and with cattle and flocks and sheep, and they may eat their fill of grain from afar, and they may plunder the children of their enemies.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the homiletic exhortation of Chapter 20, contrasting trust in God with trust in material wealth and military might.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ተወክሎ","severity":"info","text":"The Geʿez verb ተወክሎ (tawakkalō) means 'he trusts' or 'he relies upon,' a key theological term in this passage contrasting reliance on God versus reliance on horses, shields, and bows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'he who trusts in the Lord lives and is honored and exalted continually' echoes Psalm 37 (36):25-26 LXX, where trust in God leads to honor and exaltation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The mention of 'horses and shields and bows' reflects the military context of the Maccabean period, where Seleucid forces relied on cavalry and archery.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of divine reward including plunder of enemies' children and land parallels themes in Deuteronomy 20:13-14 and Joshua, where God grants victory and spoils to the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft translates 'ኢያሠንየ' as 'he who trusts in his path,' but the Geʿez more directly means 'he who sets his path' or 'directs his way,' a slight semantic shift.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ኢያሠንየ ፍኖቶ' could be read as 'he who sets his path' or 'he who trusts in his path'; the English draft opts for the latter, but the Geʿez verb ሠንየ primarily means 'to set, direct, or prepare.'","The identity of 'your people' in the final clause is ambiguous; it may refer to the Maccabean faithful or to a divine address to God."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"ዘንተኪ፡ ለዘይፈቅር፡ ይገብር፡ እግዚአብሔር፡ ወለዘሰ፡ ይጸልዖ፡ ይሬስዮ፡ ሕብልያ፡ ለፀሩ። ወየዓሥር፡ እደዊሁ፡ ወእገሪሁ፡ ወይሜጥዎ፡ ውስተ፡ እደ፡ ፀሩ፡ ወይሬስዮ፡ ስላቀ፡ ለጸላእቱ፡ ወኢያስተፌሥሐ፡ በዘርዓ፡ ቤቱ፡ እስመ፡ ኮነ፡ ሐዋኪ፡ ትእዛዘ፡ እግዚአብሔር፡ ወከዓዌ፡ ደም። ወኢይቀውም፡ በፍትሕ፡ ወይዓሥዮሙ፡ ፍሬ፡ ምግባሮሙ፡ ለእለ፡ ይገብሩ፡ እኪተ፡ ለገባርያነ፡ እኪት፡ አመ፡ ይፈዲ፡ እኪተ። ለገባርያነ፡ ሠናይትሰ፡ ከመ፡ ይፍዲ፡ ሠናያተ፡ ተአዘዞ፡ እምእግዚአብሔር፡ በእደ፡ ዚአሁ፡ ከመ፡ ይዕቀቦሙ። ወውእቱኒ፡ ከመ፡ ይዕቀብ፡ ትእዛዘ፡ እስመ፡ ላዕከ፡ ውእቱ፡ ላዕለ፡ ኵሉ፡ ዘፈጠረ፡ ከመ፡ ይግበር፡ ሠናየ፡ ወየሀቦሙ፡ ሕይወተ፡ ዘለዓለም፡ ወይሰብሕዎ፡ ለእግዚአብሔር፡ ዘፈጠሮሙ፡ ወአልቦ፡ ዘይትዓደዉ፡ እምትእዛዙ፡ እምዘፈጠሮሙ፡ ዘእንበለ፡ ባሕቲቱ፡ ሰብእ። ወኵሎሙ፡ የአምርዎ፡ ወይትዓቀቡ፡ በትእዛዙ፡ ወበሥርዓቱ፡ በከመ፡ አዘዞሙ፡ እግዚአ፡ ብሔር፡ ለኵሎሙ፡ እለ፡ ይነብሩ፡ በበሥርዓቶሙ። ወለብአሰ፡ ይትዓደው፡ ላዕለ፡ ዘአንገሦ፡ ላዕለ፡ ኵሉ፡ አራዊት፡ ወእንስሳ፡ ወላዕለ፡ ኵሉ፡ አዕዋፍ፡ ዘፈጠረ፡ እግዚአብሔር። አመሂ፡ ዘውስተ፡ ባሕር፡ ወእመሂ፡ ዘውስተ፡ የብስ፡ ወኵሎ፡ ዘፈጠረ፡ እግዚአብሔር፡ አወፈዮ፡ ለአቡነ፡ አዳም፡ ከመ፡ ይግብር፡ ዘይፈቅዶ፡ ወይብልዖሙ፡ ከመ፡ ሣዕር፡ ዘውስተ፡ ምድር፡ ወይቅንዮሙ፡ ወያገብሮሙ፡ እመሂ፡ አራዊት፡ ወእመሂ፡ እንስሳ፡ ወሀቦሙ፡ እግዚ፡ አብሔር፡ ከመ፡ ይትአዘዙ፡ ለሰብእ።","english":"...and for him who loves, the Lord does; and for him who prays to him, he makes his enemy a captive of the net; and he binds his hands and his feet, and he casts him into the hand of his enemy, and he makes his enemies a spoil; and he does not rejoice in the seed of his house, because he has become a transgressor of the commandment of the Lord, and a shedder of blood; and he does not stand in judgment; and he makes the fruit of their deeds bitter for those who do evil, for the doers of evil, when he repays evil for the doers of evil; but for the doers of good, as he repays good, it is commanded from the Lord by his hand, as he preserves them; and he himself, as he preserves the commandment, because over him is he who is over all that he created, as he does good and gives them eternal life; and they praise the Lord who created them; and there is none who transgresses his commandment, from those whom he created, except man alone; and all of them know him and are preserved in his commandment and in his ordinance, as the Lord commanded them for all who live according to their ordinances; and for man, he transgresses against that which he has set over all beasts and animals and over all birds that the Lord created, whether in the sea or on dry land; and all that the Lord created he gave to our father Adam, as he does what he wills, and he commands them as grass in the earth, and he subdues them and makes them, whether beasts or animals; and the Lord gave them to be commanded for man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts divine reward for obedience and punishment for transgression, emphasizing that only humans transgress God's commandment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ሕብልያ","severity":"info","text":"The Geʿez term ሕብልያ (ḥabliyā) means 'net' or 'snare,' used here metaphorically for the enemy being captured.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'he makes his enemy a captive of the net' echoes Psalm 9:6 (LXX) where enemies are caught in a net, though not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The passage reflects a theme of divine retribution common in Ethiopic Christian literature, drawing on biblical wisdom and apocalyptic traditions.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The unit is a homiletic expansion on trust in God, moving from general principle to specific examples of reward and punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft renders 'he casts him into the hand of his enemy' which seems contradictory; the Geʿez likely means the enemy is cast into the hand of the righteous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ወይሜጥዎ ውስተ እደ ፀሩ' could be read as the enemy being cast into the hand of the righteous, but the English draft takes it as the righteous being cast into the enemy's hand, which is contextually problematic."],"confidence":"medium","notes":[]},{"i":57,"ref":"p57","source":"ወሰብእኒ፡ እለ፡ ነገሡ፡ ከመ፡ ይትአዘዙ፡ ለእግዚአብሔር፡ በዘወሀቦሙ፡ ክብረ፡ ወሢሞሙ፡ ላዕለ፡ ኵሉ፡ ዘፈጠረ፡ ያድሉ፡ ሎቱ፡ ወይትአዘዙ፡ ሎቱ። ወእመሰ፡ ተዓደዉእምትእዛዙ፡ ውእቱኒ፡ ይሞቅሶሙ፡ እምሀብት፡ ዘወሀቦሙ፡ ወያገብእ፡ ለዘይገብር፡ ፈቃደ፡ እስመ፡ መላኪ፡ ሰማይ፡ ወምድር። ወለዘፈቀደ፡ ይሰይሞ፡ ወለዘፈቀደ፡ ይስዕሮ፡ ወይቀትል፡ ወየሐዩ፡ ይቀሥፍ፡ ወይሣሃል። ወአልቦ፡ ባዕደ፡ ዘከማሁ፡ ወአልቦ፡ ዘይግዕዞ፡ እስመ፡ እግዚእ፡ ውእቱ፡ ለኵሉ፡ ዘፈጠረ፡ ወአልቦ፡ ባዕድ፡ አምላክ፡ ዘእንበሌሁ፡ በሰማይ፡ በላዕሉ፡ ወበምድር፡ በታሕቱ። ወይሠይም፡ ወይሥዕር፡ ወይቅትል፡ ወየሐዩ፡ ወይቀሥፍ፡ ወይሣሃል፡ ወያነዲ፡ ወያብዕል። ወይትዌከፍ፡ ለእለቶሙ፡ ለእለ፡ ይስእልዎ፡ ወለዘይገብር፡ ፈቃደ፡ በንጹሕ፡ ልብ፡ ውእቱኒ፡ ይሰምዖሙ፡ ጸሎቶሙ፡ ወይገብር፡ ፈቃዶሙ፡ በኵሉ፡ ዘሰአልዎ። ወይኤዝዝ፡ ሎሙ፡ ንዑሰ፡ ወዓቢየ፡ ወኵሉ፡ ዘዚአሆሙ፡ ዘውስተ፡ አድባር፡ ወአውግር፡ ወበዓታት፡ ወአዕዋም፡ ወግበበ፡ ምድር፡ ወባሕር፡ ወየብስ። ወኵሉ፡ ዚአሆሙ፡ ውእቱ፡ ለእለ፡ ይገብሩ፡ ፈቃዶ፡ ለአምላኮሙ፡ ወኢያስቲፂንሶሙ፡ እምበረከቱ፡ ወይሁቦሙ፡ ዓሰበ፡ ስብሐቶሙ። ዘበሰማይኒ፡ ይሁቦሙ፡ ክብረ፡ ዘአስተዳለወ፡ ለአበዊሆሙ፡ ለአብርሃም፡ ወለይስሐቅ፡ ወለያዕቆብ፡ ወለዳዊት፡ ወለሕዝቅያስ፡ ወለሳሙኤል፡ እለ፡ ይትዓደዉ፡ እምትእዛዙ፡ ወእምኵነኔሁ፡ ለእግዚአብሔር። ከመ፡ የሀቦሙ፡ ርስተ፡ ዘመሐለ፡ ለአበዊሆሙ፡ ለአብርሃም፡ ወለይስሐቅ፡ ወለያዕቆብ፡ እለ፡ እምዓለም፡ አሥመርዎ፡ ወከመ፡ ይትፈሥሑበመንግሥቱ።","english":"And as for men, those who obey the Lord in the glory He gave them, and who humble themselves before all that He created, they serve Him and obey Him. But if they rebel against His command, He Himself will burn them with the wealth He gave them, and He will bring low him who does His will, for He is the Lord of heaven and earth. And He whom He wills, He exalts; and He whom He wills, He humbles, and He kills and He revives, He punishes and He forgives. And there is no other like Him, and there is none who can oppose Him, for He is the Lord of all that He created. And there is no other God besides Him, in heaven above and on earth below. And He exalts and He humbles, and He kills and He revives, and He punishes and He forgives, and He enriches and He impoverishes. And He grants to those who ask Him, and to him who does His will with a pure heart, He Himself hears their prayers and fulfills their will in all that they asked of Him. And He gives them small and great, and all that is theirs, in the mountains and hills, in caves and caverns, and on the face of the earth, and sea, and dry land. And all that is theirs belongs to those who do the will of their God, and He does not deprive them of His blessing, and He gives them the crown of their glory. And in heaven He gives them the glory which He prepared for their fathers, for Abraham, Isaac, and Jacob, for David, Hezekiah, and Samuel, who rebelled against His command and against the judgment of the Lord, as He gave them the inheritance of the covenant which He made with their fathers, for Abraham, Isaac, and Jacob, who from the beginning pleased Him, and as they rejoice in His kingdom.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ወሰብእኒ፡ እለ፡ ነገሡ፡ ከመ፡ ይትአዘዙ፡ ለእግዚአብሔር፡","severity":"info","text":"The passage shifts from a series of conditional threats (previous passage) to a contrasting description of the obedient, introduced by 'and as for men, those who...' (ወሰብእኒ፡ እለ፡ ነገሡ፡). This marks a structural division between the fate of the disobedient and the reward of the faithful.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ይሞቅሶሙ፡ እምሀብት፡","severity":"info","text":"The phrase 'burn them with the wealth He gave them' (ይሞቅሶሙ፡ እምሀብት፡) is unusual: 'wealth' (ሀብት) may be a metaphor for divine gifts or material prosperity turned into an instrument of punishment. The Geʿez verb ይሞቅሶሙ፡ (yəmoqəśomu) means 'he burns them'.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"እለ፡ ይትዓደዉ፡ እምትእዛዙ፡","severity":"info","text":"The list of patriarchs (Abraham, Isaac, Jacob, David, Hezekiah, Samuel) who 'rebelled against His command' (እለ፡ ይትዓደዉ፡ እምትእዛዙ፡) is striking, as these figures are typically models of obedience. This may echo a tradition of their testing or sin, possibly from Jewish or Christian apocryphal sources.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ከመ፡ የሀቦሙ፡ ርስተ፡ ዘመሐለ፡","severity":"info","text":"The reference to 'the inheritance of the covenant' (ርስተ፡ ዘመሐለ፡) given to the patriarchs suggests a covenantal theology rooted in the Abrahamic covenant, possibly reflecting the Ethiopic Christian emphasis on the covenant as a divine grant of land and glory.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ወአልቦ፡ ባዕደ፡ ዘከማሁ፡","severity":"info","text":"The repeated assertion 'there is no other like Him' (ወአልቦ፡ ባዕደ፡ ዘከማሁ፡) and 'no other God besides Him' parallels the Shema-like monotheistic confessions in the Hebrew Bible and early Christian liturgy, reinforcing the text's theological core.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"እለ፡ ይትዓደዉ፡ እምትእዛዙ፡","severity":"caution","text":"The statement that Abraham, Isaac, Jacob, David, Hezekiah, and Samuel 'rebelled against His command' (እለ፡ ይትዓደዉ፡ እምትእዛዙ፡) is theologically problematic and may be a textual corruption or a misinterpretation of a source. The English draft's rendering 'who rebelled' is uncertain; the Geʿez could also mean 'who were tested' or 'who deviated' in a narrative sense.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'men' (ሰብእኒ፡) is ambiguous: it may refer to the Maccabean martyrs or to all faithful, but the context suggests a general moral lesson.","The phrase 'burn them with the wealth' (ይሞቅሶሙ፡ እምሀብት፡) is ambiguous: 'wealth' could be literal or metaphorical for divine favor turned punitive.","The list of patriarchs 'who rebelled' (እለ፡ ይትዓደዉ፡) is ambiguous: it may be a scribal error, a reference to a lost tradition, or a rhetorical device to emphasize divine mercy despite human sin."],"confidence":"medium","notes":[]},{"i":58,"ref":"p58","source":"Chapter 22\n\nተዘከር፡ እስኩ፡ ሰሞሙ፡ ለእለ፡ ይገብርዋ፡ ለሠናይት፡ ወኢትርሣ፡ እምግባሪሆሙ። ወቅናዕ፡ ከመ፡ ይኩን፡ ስምከ፡ ከመ፡ ስመ፡ ዚአሆሙ፡ ከመ፡ በሰማያት፡ ትትፌሣሕ፡ ምስሌሆሙ፡ በማኅደረ፡ ብርሃን፡ ዘአስተዳለወ፡ ለኄራን፡ ንግሥት፡ ወመኳንንት፡ እለ፡ ገብሩ፡ ፈቃደ፡ ለእግዚአብሔር። ካዕበ፡ አእምር፡ ወጠይቅ፡ ስሞሙ፡ ለእኩያን፡ ነገሥት፡ ወመኳንንት፡ ዘከመ፡ ይትኰነኑ፡ ወይሔምይዎሙ፡ በኀበ፡ ሰብእ፡ እምድኅረ፡ ሞቱ። ዘበሰማያትኒ፡ ይትኰነኑ፡ ምስለ፡ ረሲዓን፡ ወዓላውያን፡ እለ፡ ኢገብሩ፡ ፈቃደ፡ ለእግዚአብሔር፡ እስመ፡ እንዘ፡ ይራእዩ፡ ወይሰምዑ፡ ኢያሠነዩ፡ ፍኖቶሙ። አንተሒ፡ ኢትሑር፡ በፍኖተ፡ ረሲዓን፡ እለ፡ ተምዖሙ፡ እግዚአብሔር፡ በእንተ፡ እከየ፡ ምግባሮሙአላ፡ ኩን፡ ኄረ፡ ወየዋሃ፡ ወራትዓ። ወፍታሕ፡ ለጽድቅ፡ ወአጽድቅ፡ ዕቤረ፡ ወእጓለ፡ ማውታ፡ ወአድኅን፡ እምእደ፡ እለ፡ ይትዔገልዎሙ፡ ኃጥአን። ወቁም፡ ለእጓለ፡ ማውታ፡ ከመ፡ አብ፡ ከመ፡ ታድኅኖ፡ እምእደ፡ ዘይት፡ ዔገሎ፡ ወደንግፅ፡ ሶበ፡ ይትከዓው፡ አምብዓ፡ እጓለ፡ ማውታ፡ በውስቴትከ፡ ከመ፡ ኢትደንግፅ፡ በባሕር፡ እሳት፡ ዘይትኰነኑ፡ ኃጥአን፡ እለ፡ ኢገብሩ፡ ንስሐ። አርትዕ፡ ሰኰናከ፡ ውስተ፡ ፍኖተ፡ ሰላም፡ ወኅሥሣ፡ ለሰላም፡ ወዱግና፡ እስመ፡ አዕይንቲሁ፡ ለእግዚአብሔር፡ ኀበ፡ ጻድቃኑ፡ ወዕዝኑሂ፡ ኀበ፡ ስእለቶሙ። ገዱሰ፡ ለእግዚአብሔር፡ ኀበ፡ እለ፡ ይገብሩ፡ እኩየ፡ ከመ፡ ይሠሩ፡ እምድር፡ ዝክሮሙ፡ ወኢያትርፍ፡ ዘያስተአዝብ፡ ውስተ፡ አድባር፡ ወኢበዓረፍት።","english":"Chapter 22\n\nRemember the names of those who do good deeds, and do not forget their deeds. And be zealous that your name may be like their name, so that in the heavens you may rejoice with them in the abode of light which the Lord prepared for the good kings and nobles who did the will of the Lord. Again, know and inquire into the names of the evil kings and nobles, how they are condemned and punished among men after their death. And in the heavens also they are condemned with the wicked and the oppressors who did not do the will of the Lord, because while they saw and heard, they did not correct their ways. Do not walk in the path of the wicked whom the Lord cursed because of the evil of their deeds. Be good, gentle, and merciful, and open the way for righteousness, and justify the orphan and the widow, and save them from the hand of those who oppress them, the sinners. And stand for the widow as a father, so that you may save her from the hand of him who oppresses her. And judge when the orphan cries out within you, as you would not judge in the sea of fire where sinners who did not repent are condemned. Direct your mind into the path of peace, and desire peace and humility, for the eyes of the Lord are upon his righteous ones, and his ear is upon their prayers. The Lord is jealous toward those who do evil, so that their memory is erased from the earth, and he leaves nothing that breathes in the mountains or in the plains.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 22","severity":"info","text":"The chapter heading marks a new didactic unit, shifting from narrative to exhortation, a common feature in Ethiopic paraenetic literature.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ማኅደረ ብርሃን","severity":"info","text":"The phrase 'abode of light' (ማኅደረ ብርሃን) likely refers to a celestial reward for the righteous, echoing themes in Ethiopic apocalyptic and wisdom traditions.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኢትሑር በፍኖተ ረሲዓን","severity":"info","text":"The warning not to walk in the path of the wicked echoes Proverbs 4:14-15 and Psalm 1:1, common in Ethiopic moral instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ባሕረ እሳት","severity":"info","text":"The 'sea of fire' (ባሕረ እሳት) as a place of punishment for unrepentant sinners reflects Geʿez apocalyptic imagery, possibly influenced by the Apocalypse of Peter or Enochic traditions.","cites":[{"key":"dossier:greek-catena-petri-i","label":"gap dossier: Catena on the First Epistle of Peter (the so-called 'Catena of Andrew')","url":"https://naxiai.com/christian/gaps/greek-catena-petri-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ኄራን ንግሥት ወመኳንንት","severity":"info","text":"The mention of 'good kings and nobles' who did the Lord's will may reflect the Ethiopic tradition of ideal rulers, possibly linked to the Aksumite royal ideology.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢያትርፍ ዘያስተአዝብ","severity":"caution","text":"The phrase 'leaves nothing that breathes' (ኢያትርፍ ዘያስተአዝብ) is ambiguous; it may be hyperbolic or reflect a textual corruption; the sense of total annihilation is unusual in Ethiopic theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ኢያትርፍ ዘያስተአዝብ' could be read as 'leaves nothing that breathes' or 'leaves no one who breathes,' but the exact referent (mountains or plains) is unclear.","The identity of the 'good kings and nobles' is unspecified; they may be biblical or local figures."],"confidence":"medium","notes":[]},{"i":59,"ref":"p59","source":"ወኢይመይጥ፡ ገጽየ፡ እስከ፡ አጠፍዖሙ፡ ለዘኢየዓቀቡ፡ ቃልየ፡ እስመ፡ ቀናዒ፡ እግዚአብሔር፡ አነ፡ ዘእትቤቀል፡ ለእለ፡ ይጾልዑኒ፡ ወለእለ፡ ኢዓቀበ፡ ቃልየ። ወአከብሮሙ፡ ለእለ፡ ያከብሩኒ፡ ወየዓቅቡ፡ ቃልየ።\n\nChapter 23\n\nወኢትሑር፡ በፍኖተ፡ ቃየን፡ ዘቀተለ፡ እኅዋሁ፡ ዘበየዋሃት፡ ተለዎ፡ እንዘ፡ ይመስሎ፡ ዘያፈክሮ፡ እኁሁ። ወውእቱኒ፡ ቀተሎ፡ ለእኁሁ፡ በቅንዓተብእሲት፡ ወከማሁ፡ እለይገብሩ፡ ዓመፃ፡ ወቅን፡ ዓተ፡ ወኅብለ፡ ዲበ፡ ቢጾሙ። ወሖሩ፡ በፍኖተ፡ ቃየን፡ ወአኮ፡ በፍኖተ፡ አቤል፡ የዋህ፡ እስመ፡ አቤሐሰ፡ የዋህ፡ ከመ፡ በግዕ፡ ወደሚኒ፡ ከመ፡ ደመ፡ በግዕ፡ ንጹሕ፡ ዘሦዑ፡ ለእግዚአብሔር፡ በንጹሕ፡ ልብ። ወአለሰ፡ የሐውሩ፡ በፍኖተ፡ አቤል፡ የዋህ፡ እሙንቱ፡ ያፈቅርዎ፡ ለእግዚአብሔር፡ እስመ፡ ኮኑ፡ የዋሃነ፡ ከመ፡ አቤል፡ እስመ፡ ለኵሉ፡ ዘየሐውር፡ በየውሐተ፡ ያፈቅሮ፡ እግዚአብሔር፡ ከመ፡ አቤል፡ ጻድቅ፡ ወየዋህ። ወለእኩያንሰ፡ ይትሔየዮሙ፡ እግዚአብሔር፡ ወጽኑሕ፡ ደይኖሙ፡ ውስተ፡ ክሣውዲሆሙ፡ መጽሑፍ፡ በመታክፍቲሆሙ፡ ወያነብብዋ፡ አመ፡ ኵነኒ፡ በቅድመ፡ መላእክት፡ ወሰብእ፡ ወኵሉ፡ ፍጥረት። አሜሃኪ፡ የኃፍሩ፡ ዓላውያን፡ ወኣማፅያን፡ እለ፡ ኢገብሩ፡ ፈቃዶ፡ ለእግዚአብሔር። ወትትወሀቦሙ፡ ቃለ፡ ወደንግፅ፡ ዘይብል፡ ደይዎሙ፡ ውስተ፡ ኵነኔ፡ ነደ፡ እሳት፡ ኀበ፡ አልቦቱ፡ ሙፃዕ፡ እስከ፡ ለዓለም።","english":"And do not let my face be erased until I have destroyed those who have rejected my word, for I am a jealous God, I who take vengeance on those who curse me and on those who reject my word. And I honor those who honor me and keep my word.\n\nChapter 23\n\nDo not walk on the path of Cain, who killed his brother out of jealousy, having followed him while pretending to give him food, his brother. And he indeed killed his brother out of jealousy over a woman. And like him are those who commit iniquity, jealousy, and deceit upon their neighbor. And they walked on the path of Cain, and not on the path of Abel the meek, for Abel was meek as a sheep, and innocent as the blood of a sheep, pure, who offered to God with a pure heart. And those who walk on the path of Abel the meek, they love God, for they were meek like Abel, for everyone who walks in meekness, God loves him, like Abel the righteous and meek. And for the wicked, God abhors them, and their judgment is severe, written in their hearts in their books, and they read them at the time of judgment before the angels, men, and all creation. Then the arrogant and the violent who did not do the will of God will be ashamed. And the word of condemnation will be given to them, which says: their judgment is in the fire of judgment, where there is no escape, forever.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ቀናዒ","severity":"info","text":"The Geʿez term ቀናዒ (qanāʿi) is rendered 'jealous' in the English draft, but in this context it carries the sense of divine zeal or vindictiveness, a key attribute of God in the Maccabean tradition.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ፍኖተ ቃየን","severity":"info","text":"The phrase 'path of Cain' (ፍኖተ ቃየን) alludes to Genesis 4:8, where Cain kills Abel. The Geʿez text expands the biblical narrative with details of jealousy over a woman and deceit, not found in the canonical account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The contrast between Cain and Abel as archetypes of wickedness and meekness is a common trope in Ethiopic homiletic literature, reflecting the work's moralizing and parenetic character.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 23","severity":"info","text":"The passage begins a new chapter (Chapter 23) with a direct admonition ('Do not walk on the path of Cain'), marking a shift from the preceding divine speech to a moral exemplum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ወኢይመይጥ ገጽየ","severity":"info","text":"The opening phrase 'do not let my face be erased' echoes a motif of divine retribution found in other Ethiopic apocryphal texts, suggesting a shared theological vocabulary within the Aksumite collection.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወኢይመይጥ ገጽየ","severity":"caution","text":"The phrase 'do not let my face be erased' is ambiguous: it may refer to the erasure of God's name or image, or metaphorically to the loss of divine honor. The English draft opts for the latter, but the Geʿez allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'do not let my face be erased' (ወኢይመይጥ ገጽየ) is ambiguous: it could mean the physical erasure of an image or the metaphorical loss of divine honor. The reading taken follows the English draft's interpretation as a threat of divine vengeance.","The identity of the 'woman' in the Cain story is not specified in the Geʿez; the English draft adds 'over a woman' as an explanatory gloss, but the text may simply mean 'jealousy' without specifying the object."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"Chapter 24\n\nጌዴዎንሰ፡ ሶበ፡ ተአመኖ፡ ለእግዚአብሔር፡ በውሁዳን፡ ሠራዊት፡ ሞዓ፡ ))፡ ወአዕላፈ፡ ሠራዊት፡ እለ፡ አልቦሙ፡ ኊልቍ፡ ከመ፡ አንበጣ፡ ወሠራዊተ፡ ቍላፋን። ኢትትአመኑ፡ ባዕዳነ፡ አማልክተ፡ እስመ፡ አልቦ፡ ባዕድ፡ አምላክ፡ ዘእንበሌየ፡ ኦነገሥት፡ ወመኳንንት። እስመ፡ አነ፡ ውእቱ፡ እግዚአብሔር፡ አምላክክሙ፡ ዘአውፃዕኩክሙ፡ እምከርሠ፡ እምክሙ፡ ወአልሐቁክሙ፡ ወሲሰይኩክሙ፡ ወዓረዝኩክሙ፡ ወለምንት፡ ታመክንዩ፡ ወታመልኩ፡ ባዕደ፡ አምላክ፡ ዘእንበሌየ። ወዘንተ፡ ኵሉ፡ ገበርኩ፡ ለክሙ፡ ወምንተ፡ ወሀብክሙኒ፡ ወምንት፡ እፈቅድ፡ እምኔክሙ፡ ዘእንበለ፡ መድኃኒተ፡ ነድስክሙ፡ ከመ፡ ትሑር፡ በሕግየ፡ ወበሥርዓትየ፡ ወበትእዛዝየ፡ ወአነሂ፡ አሀብክሙ፡ መድኃኒተ፡ ነፍስክሙ። ይቤ፡ እግዚአብሔር፡ ዘኵሎ፡ ይመልክ፡ አድኀኑ፡ ርእስክሙ፡ እምጣዖት፡ ወሰገል፡ ወማርያን። እስመ፡ ቦሙ፡ መቅሠፍተ፡ እግዚአብሔር፡ ይመጽእ፡ ላዕለ፡ እለ፡ ይገብሩ፡ ዘንተ፡ ወላዕለ፡ እለ፡ ይሰምዕዎሙ፡ ወላዕለ፡ እለ፡ ይገብሩ፡ ፈቃዶሙ፡ ወላዕለ፡ እለ፡ ይትዓረክዎሙ፡ ወላዕለ፡ እለ፡ የሐውሩ፡ በትእዛዞሙ። እስመ፡ ይትነሥኡ፡ ሕዝብ፡ ላዕሌክሙ፡ እለ፡ ኢየአምሩክሙ፡ ወኢይምሕኩክሙ፡ ወይበልዑ፡ ፍሬ፡ ዖማክሙ፡ ለእመ፡ ኢገበርክሙ፡ ፈቃደ፡ እግዚአብሔር፡ ዘገብረ፡ ለክሙ፡ በከመ፡ ነገሩ፡ ነቢያቲሁ፡ እምሳሙኤል፡ ነቢይ፡ ወዓዲ፡ ነገረ፡ ሕዝቅኤል፡ ወሔኖክ፡ ወነገፈ፡ አሳፍ።","english":"Chapter 24\n\nGideon, when he trusted in the Lord, with a few troops destroyed the army of Moab and thousands of troops who had no number, like locusts, and an army of slingers. Do not trust in other gods, for there is no other god besides me, O kings and nobles, for I am the Lord, your God, who brought you forth from the womb of your mother and nourished you and raised you and established you and set you in order. Why do you believe in and worship another god besides me? All this I have done for you, and what have you given me? And what do I desire from you except that you save your souls, that you may walk in my law and in my ordinance and in my commandment? And I myself have given you the salvation of your souls. The Lord who rules over all said, Save yourselves from idols and from worship and from Maryam, for there is punishment of the Lord. It will come upon those who do this and upon those who listen to them and upon those who do their will and upon those who associate with them and upon those who walk in their commandments, for peoples will rise up against you who do not know you and will not pity you and will consume the fruit of your labor if you do not do the will of the Lord, which he did for you according to what his prophets said, from Samuel the prophet and also what Ezekiel said, and Enoch, and Asaph the prophet.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ማርያን","severity":"info","text":"The Geʿez term 'Maryam' here likely refers to a cultic object or idol, not the Virgin Mary; the context of idols and worship suggests a pagan figure or shrine.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሳሙኤል፡ ነቢይ፡ ወዓዲ፡ ነገረ፡ ሕዝቅኤል፡ ወሔኖክ፡ ወነገፈ፡ አሳፍ","severity":"info","text":"The passage cites prophets Samuel, Ezekiel, Enoch, and Asaph. The mention of Enoch and Asaph (often associated with the Psalms) reflects the Ethiopic canon's inclusion of 1 Enoch and the Psalms of Asaph.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ጌዴዎን","severity":"info","text":"Gideon is a biblical judge (Judges 6–8). His mention here as a model of trust in God aligns with the work's homiletic use of Old Testament figures to exhort monotheism.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 24","severity":"info","text":"This chapter continues the divine speech from Chapter 23, using Gideon as an exemplum before returning to first-person divine admonition against idolatry.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ማርያን","severity":"caution","text":"The phrase 'from Maryam' is ambiguous; it may be a corruption or a reference to a non-Christian cult. The English draft renders it as a proper name, but the Geʿez context suggests an idol.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Maryam' is unclear: it could be a pagan deity, a place name, or a textual corruption. The reading taken treats it as an idol or cult object based on the surrounding list of 'idols' and 'worship'."],"confidence":"medium","notes":[]},{"i":61,"ref":"p61","source":"ወይቤ፡ ይመጽኡ፡ ዕደው፡ ፀዋጋውብ፡ እንዘ፡ ይዌልጡ፡ ልብሰቶሙ፡ ወአልቦ፡ ባዕድ፡ ሕግ፡ በውስቴቶሙ፡ ዘእንበለ፡ በሊዕ፡ ወሰተይ፡ ወተሠርግዎ፡ ወርቅ፡ ወብሩር፡ ወለኵሉ፡ ምግባረ፡ ፁግ፡ ዘኢይሠምሮ፡ እግዚአብሔር። ወእሙንቱሰ፡ ድልዋን፡ ለረዊጽ፡ ውስተ፡ በሊዕ፡ ወሰቲይ፡ እምከመ፡ ነቅሑ፡ እምንዋሞሙ፡ እምነግህ፡ እስከ፡ ሠርክ፡ ውስተ፡ ምግባረ፡ እኩይ፡ ይረውፁ፡ ወለእገሪሆሙ፡ አልቦ፡ ፍኖተ፡ ሰላም፡ አላ፡ ዳዕሙ፡ ኃሣር፡ ወቅጥቃጤ፡ ውስተ፡ ፍኖቶሙ። ወኢየአምርዋ፡ ለፍኖተ፡ ሰላም፡ ወአልቦ፡ ፍርሃተ፡ እግዚአብሔር፡ ቅድመ፡ አዕይንቲ፡ ሆሙ፡ ሕዝብ፡ ጠዋዕያን፡ ወፀዋጋን፡ እለ፡ አልቦሙ፡ ምልሕ፡ ወኢሃይማኖት፡ ስሱዓን፡ ወበላዕያን፡ ወሰታይያን፡ ወሰካርያን፡ ወዘእንበለ፡ ሕግ፡ አበሰሆሙ፡ ወውስተ፡ ምርዓት፡ ወክዒወ፡ ደም፡ ወሥርክ፡ ወጕሕሉት፡ ወሐይደ፡ ንዋየ፡ ባዕድ፡ በዓመፃ። ወወቃስያን፡ ዘእንበለ፡ ሕግ፡ ወፍትሕ፡ ወአልቦ፡ ፍርሃት፡ ውስተ፡ ገጾሙ፡ እስመ፡ ኢይፈርህዎ፡ ለእግዚአብሔር፡ ዘፈጠሮሙ። ወኢየኃፍሩ፡ ገጸ፡ ሰብእ፡ ዘይሬእዮ፡ ወገጾ፡ ዘሲበት፡ ወገጾ፡ ዘአረጋዊ፡ ወእምከመ፡ ሰምዑ፡ ንዋየ፡ ዓለም፡ ይሬስዩ፡ ዘዚአሆሙ፡ ዘእንበለ፡ ይርዐዩ፡ በአዕይንቲሆሙ፡ ወእምከመ፡ ርእዩ፡ በአዕይንቲሆሙ፡ ይመስሎሙ፡ ዘውኀጥዎ፡ በአፉሆሙ፡ እስመ፡ አልቦ፡ ፍርሃተ፡ እግዚአብሔር፡ ቅድመ፡ አዕይንቲሆሙ። ወመኳንንቲሆሙኒ፡ በላዕያነ፡ ማዕኮት፡ ወዘተናገሩ፡ በነግህ፡ ኢይደግሙ፡ በሠርክ፡ እስመ፡ ከሐድያን፡ እሙንቱ፡ ወአልቦ፡ እንከ፡ ርትዕ፡ ውስተ፡ አፉሆሙ።","english":"And he said, \"The wicked and the oppressors come, while they strip off their garments, and there is no other law among them except eating and drinking. They have adorned themselves with gold and silver, and for every act of righteousness that the Lord commands, they are unwilling. But they are eager for gluttony in eating and drinking, as if they had risen from their sleep. From morning until evening, they hasten in evil deeds, and for their shame there is no path of peace. Rather, they have trodden a path of hardship and punishment. They do not know the path of peace, and there is no fear of God before their eyes. The people are wicked and oppressive, who have no salt and no faith—gluttons, eaters, drinkers, drunkards, and those without law have corrupted them. They are in pasture, in the shedding of blood, in a snare, in deceit, and in the seizure of others' property through rebellion. And there are judges without law and justice, and there is no fear on their faces, for they do not fear the Lord who created them. They are not ashamed before the face of a person who sees them, nor before the face of an elder, nor before the face of an old man. And as they have heard of worldly wealth, they inherit what is theirs without seeing it with their own eyes. And as they have seen with their own eyes, they imagine that they have swallowed it with their mouths, for there is no fear of God before their eyes. Their judges are also devourers of bribes, and what they say in the morning they do not repeat in the evening, for they are liars. There is no truth in their mouths.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ወይቤ","severity":"info","text":"The passage begins with 'And he said' (ወይቤ), continuing the direct speech of God that started in the previous passage. This marks a sustained divine monologue within the narrative frame.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ፀዋጋውብ","severity":"info","text":"The term ፀዋጋውብ (ṣawāgāwəb) is a plural noun meaning 'oppressors' or 'tyrants', derived from the root ጸወገ (ṣawwaga, 'to oppress'). It is paired with ዕደው ('wicked') to describe the lawless group.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ምልሕ","severity":"info","text":"The word ምልሕ (məlḥ) literally means 'salt', but here it is used metaphorically for moral or spiritual substance, as in the phrase 'no salt and no faith' (አልቦሙ ምልሕ ወኢሃይማኖት).","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኢይፈርህዎ ለእግዚአብሔር","severity":"info","text":"The phrase 'they do not fear the Lord who created them' echoes a common biblical theme of fear of God as a moral foundation, found in wisdom literature such as Proverbs and the Prophets.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"መኳንንቲሆሙኒ በላዕያነ ማዕኮት","severity":"info","text":"The accusation that judges are 'devourers of bribes' (በላዕያነ ማዕኮት) reflects a common critique of corrupt judiciary in late antique and medieval Ethiopian literature, often linked to the decline of righteous rule.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወኢየአምርዋ ለፍኖተ ሰላም","severity":"caution","text":"The phrase 'they do not know the path of peace' (ወኢየአምርዋ ለፍኖተ ሰላም) is ambiguous: it may mean they are ignorant of peace, or that they reject it. The context of moral condemnation supports the latter reading.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker ('he said') is not specified in this passage, but the previous passage identifies the speaker as God.","The phrase 'as if they had risen from their sleep' (እምከመ ነቅሑ እምንዋሞሙ) is ambiguous: it may mean they act as if newly awakened to evil, or that they are unrestrained like those just roused."],"confidence":"high","notes":[]},{"i":62,"ref":"p62","source":"ወነገሥቶሙኒ፡ ሐዋክያን፡ ለእከይ፡ ይረውፁ፡ እስመ፡ ይትሔየዩ፡ አውያተ፡ ነዳያን፡ ወምስኪናን፡ ወኢያነግፍዎሙ፡ ለግዩራን፡ እምእደ፡ ዘይትዔገልዎሙ። ወበእንተዝ፡ ኢይኩኑ፡ ነገሥት፡ ደንፃውያነ፡ አላ፡ ይባልህዎሙ፡ ለግዩር፡ ወለግፉዕ። ወእሙንቱሰ፡ መጸብሐን፡ ወዓላውያን፡ እለ፡ ይሰትዩ፡ ደመ፡ ወኢይምህሩ፡ ዕጐለተ፡ ምስለ፡ እማ፡ ወዖፈ፡ ምስለ፡ አፍህርቲሃ፡ እስመ፡ ፀዋግ፡ ፍኖቶሙ፡ ኵሎ፡ ዘርእዩ፡ ወዘለምዑ፡ ይሬስዩ፡ ዘዚአሆሙ። ወኢይምህሩ፡ ነዳያነ፡ ወዝልጉሳነ፡ አላ፡ ያፈቅሩ፡ ይስተጋብኡ፡ ለርአሰሙ፡ ወየሐይዱ፡ ንዋየ፡ ባዕድ፡ በዓመፃ፡ ወኵሎ፡ ዘረከቡ፡ ያተጋብዑ፡ ከመ፡ ይዝግቡ፡ ውስተ፡ አብያቲሆሙ፡ ወይትፈሥሑ፡ ቦቱ። አሌላ፡ ለነፍሶሙ፡ አመ፡ ይእኅዞሙ፡ እግዚአብሔር፡ በመዓቱ፡ በእንተ፡ ዘኢያሠነዩ፡ ሥርዓቶሙ፡ በሕይወቶሙ፡ እስመ፡ ይጠፍዑ፡ ፍጡነ፡ ከመ፡ ዘወፅአ፡ እምግቡ፡ ዘኢይትረከብ፡ ዓሠሩ፡ ወኢይገብዕ፡ ውስተ፡ ቤቱ። ወከማሁ፡ ይጠፍዑ፡ በምዕር፡ በ1ገጽ፡ አመ፡ ተሐየዮሙ፡ እግዚአብሔር፡ የሐልቁ፡ በጊዜሁ፡ እስመ፡ ኢያፈጥን፡ እግዚአብሔር፡ ለአጥፍዖ፡ አላ፡ ይትዔገሥ፡ እመ፡ ይገብዑ፡ ውስተ፡ ንስሐ። ወለእመ፡ ኢገብዑ፡ ውስተ፡ ንስሐ፡ ያጠፍዖሙ፡ እግዚአብሔር፡ ከመ፡ ቀደምት፡ እለ፡ እምቅድሜሆሙ፡ እለ፡ ኢአቀቡ፡ ትእዛዘ፡ እግዚአብሔር፡ በንጹሕ። ወበላዕያነ፡ ሥጋ፡ ሰብእ፡ ወሰታይያነ፡ ደም፡ ወአልቦ፡ ፍርሃተ፡ እግዚአብሔር፡ በኵሉ፡ ጊዜ፡ እስመ፡ ግፍዓ፡ የዓጥቁ፡ ለረዊፅ፡ እምከመ፡ ተንሥኡ፡ እምሰከቦሙ፡ ወኢየዓርፉ፡ እምገቢረ፡ ዓመፃ።","english":"And their kings, the wicked ones, do evil, for they strip the garments of the poor and the needy, and they do not clothe the strangers from the hand that oppresses them. And because of this, they are not kings, righteous ones, but they call the stranger and the oppressed. And they are plunderers and oppressors who drink blood and do not show mercy to the orphan with the mother, nor to the bird with its chicks, for their path is crooked. Everything they see and touch, they seize as their own. And they do not show mercy to the poor and the destitute, but they love to gather for themselves and they seize the property of others through violence. And everything they find, they gather as if to store in their houses and rejoice therein. Woe to their souls when the Lord strikes them in his wrath, because they did not order their conduct during their lives, for they perish quickly like one who came out of the womb, who is not found for ten years and does not enter his house. And likewise, they perish in a moment on the day when the Lord humbles them; they are destroyed in his time, for the Lord does not hasten to destroy them, but he delays if they enter into repentance. And if they do not enter into repentance, the Lord destroys them like the former ones who before them did not keep the commandment of the Lord in purity. And they are eaters of human flesh and drinkers of blood, and there is no fear of the Lord at any time, for oppression increases for the wicked from the time they rise from their sleep, and they do not cease from the work of violence.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage continues a moralizing speech against wicked kings, accusing them of stripping the poor, oppressing strangers, and indulging in violence and greed.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ሐዋክያን","severity":"info","text":"The Geʿez term ሐዋክያን (ḥāwākyān) is a loan from Greek ἀσεβής (asebēs) meaning 'impious' or 'wicked', used here to characterize the kings.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወኢይምህሩ ነዳያነ","severity":"info","text":"The phrase 'they do not show mercy to the poor' echoes prophetic condemnations of social injustice, e.g., Amos 2:6–7, though no direct citation is marked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The accusation of drinking blood and eating human flesh reflects ancient polemical tropes against tyrants or enemies, common in Hellenistic Jewish and Christian literature.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of parallel accusations (stripping, plundering, lack of mercy) followed by a prophetic warning of divine punishment, with a conditional note on repentance.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወኢየዓርፉ እምገበረ ዓመፃ","severity":"caution","text":"The final clause 'they do not cease from the work of violence' may be textually uncertain; the Geʿez ወኢየዓርፉ could be a scribal error for ወኢያርፉ ('they do not rest'), affecting the sense of perpetual sin.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'kings' is unspecified; they may be generic wicked rulers or a specific historical group (e.g., Seleucids).","The phrase 'like one who came out of the womb, who is not found for ten years' is obscure; it may be a proverbial expression for premature death or a textual corruption."],"confidence":"medium","notes":[]},{"i":63,"ref":"p63","source":"ለበሊዕ፡ ወሰተይ፡ ወረዊፅ፡ ውስተ፡ እከይ፡ ወኃጕል፡ ከመ፡ ያማስኑ፡ ነፍሰ፡ ብዙኃን፡ በዲበ፡ ምድር።\n\nChapter 25\n\nአሌ፡ ላ፡ ለነፍሶሙ፡ አመ፡ አኃዝክዋ፡ በመዓትየ፡ ይቤ፡ እግዚአብሔር፡ ዘኵሎ፡ ይመልክ፡ እስመ፡ ጠዋይ፡ ፍኖቶሙ፡ ወኵሉ፡ ዘየሐውሩ፡ በፍኖተ፡ ሰይጣን፡ መስሕት። ወፍኖተ፡ እግዚአብሔር፡ ኢየአምሩ፡ ወአግብዕዎ፡ ድኅረ፡ ዘባኖሙ፡ ወተዓወርዎ፡ ለሕግየ። ወአነሂ፡ እፈድዮሙ፡ ዘከመ፡ እከየ፡ ምግባሮሙ፡ በደኃሪ፡ በዕለተ፡ ኵነኔ፡ እትቤቀሎሙ፡ በከመ፡ ጽሑፍ፡ ኀቤየ፡ እከየ፡ ምግባሮሙ፡ ወኢያመሥጡ፡ ኦምእዴየ፡ እስመ፡ አነ፡ እግዚአብ፡ ሔር፡ ዘእቀትል፡ ወአሐዩ፡ ዘእቀሥፍሂ፡ ወእሠሃል። ወአልቦ፡ ዘይመሥጥ፡ እምእዴየ፡ ኢበመትሕተ፡ ምድር፡ ወኢበመልዕልተ፡ ሰማያት፡ ወባሕር፡ ወቀላያት፡ ማያት፡ እስመ፡ አነ፡ እግዚአብሔር፡ እምጽንፍ፡ እስከ፡ አጽናፈ፡ ዓለም፡ ወነፍስ፡ ኵሉ፡ ውስተ፡ እዴየ። ከይሲ፡ እሲዝዝ፡ በመትሕተ፡ ምድር፡ ወለአበሪ፡ በውስተ፡ ባሕር፡ ወለዓዕዋፍ፡ በውስተ፡ አየር፡ ወለሐለስትዮ፡ ብነውስተ፡ በድው፡ እምጽንፋ፡ ወእስከ፡ ጽንፋ፡ ወእስከ፡ አጽናፈ፡ ዓለም፡ ዚአየ፡ ውእቱ። ወአልቦ፡ ዘያመሥጥ፡ እምእዴየ፡ በሰማይ፡ በላዕሉ፡ ወበምድር፡ በታሕቱ፡ እስመ፡ አነ፡ ዘእገብር፡ ወድምመ፡ ወተአምረ፡ በቅድመ፡ አዕይንትየ፡ ወአልበ፡ ዘይብለኒ፡ አይቴ፡ ተሐውር፡ ወምንተ፡ ትገብር። ወአነ፡ እኢዝዝ፡ በመልዕልተ፡ መላእክት፡ ወሊቃናት፡ ወኵሉ፡ ስም፡ ዘይሰመይ፡ ዚአየ፡ ውእቱ፡ ወኵሉ፡ አዕዋፈ፡ ሰማይ፡ ወአራዊተ፡ ገዳም፡ ወእንስሳ፡ ዚአየ፡ ውእቱ።","english":"Food and drink and abundance in evil and sin, as they destroy the souls of many upon the earth.\n\nChapter 25\n\nAlas, alas for their souls! When I seized them in my wrath, says the Lord who rules over all, for they corrupted their path, and all who walk in the path of Satan are lost. And they did not know the path of the Lord, and they rejected it after their own will, and they despised my law. And I also will judge them according to their evil deeds in the end, on the day of judgment, I will take vengeance on them as it is written with me: their evil deeds, and they will not escape from my hands, for I am the Lord God who kills and gives life, who punishes and forgives. And there is none who can escape from my hands, neither beneath the earth nor above the heavens, nor the sea nor the rivers of waters, for I am the Lord from one end to the ends of the world, and the soul of all is in my hands. Likewise, I command beneath the earth, and for the fly in the sea, and for the birds in the air, and for the creeping things in the desert from its end to its end, and to the ends of my world, it is mine. And there is none who can escape from my hands, in heaven above and on earth below, for I am the one who makes the rain and the wonder before my eyes, and there is none who can say to me, \"Where are you going?\" and \"What are you doing?\" And I command over the angels and the chiefs, and every name that is named is mine, and all the birds of the sky and the wild beasts of the field and the animals are mine.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"አሌ፡ ላ፡ ለነፍሶሙ፡","severity":"info","text":"The double exclamation 'Alas, alas' marks a rhetorical lament, typical of prophetic or homiletic discourse in Ethiopic literature, and introduces a divine speech that continues through the chapter.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"መስሕት","severity":"info","text":"The Geʿez term 'መስሕት' (masḥət) means 'lost' or 'destroyed' and is used here to describe those who walk in the path of Satan, emphasizing spiritual ruin rather than physical death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወአልቦ፡ ዘይመሥጥ፡ እምእዴየ፡","severity":"info","text":"The assertion that none can escape God's hand echoes Psalm 139:7-10 (LXX 138) and similar divine sovereignty passages, though no direct citation is marked in the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ወሊቃናት፡","severity":"info","text":"The mention of 'chiefs' (ሊቃናት) alongside angels reflects the Ethiopic Christian hierarchy of celestial beings, possibly influenced by the Book of Enoch or later Aksumite angelology.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ወለዓዕዋፍ፡ በውስተ፡ አየር፡","severity":"info","text":"The enumeration of God's dominion over birds, beasts, and creeping things parallels similar lists in the Ethiopic version of the Testament of Solomon or the Ascension of Isaiah, emphasizing cosmic authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወኢያመሥጡ፡ ኦምእዴየ፡","severity":"caution","text":"The phrase 'they will not escape from my hands' contains a possible scribal error: 'ኦምእዴየ' may be a misreading or variant of 'እምእዴየ' (from my hands), as the initial 'ኦ' is unusual.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker shifts from a third-person narrative to a first-person divine voice; it is unclear whether this is a direct quotation of God or a prophetic interjection.","The phrase 'ኦምእዴየ' is ambiguous; it may be a scribal corruption or a rare orthographic variant."],"confidence":"high","notes":[]},{"i":64,"ref":"p64","source":"ወይትነሣዕ፡ ነፋሰ፡ አዜብ፡ ወሐሩረ፡ መስዕ፡ ወባሕረ፡ ኤርትራ፡ ትደምፅ፡ እምዕበየ፡ ግርማሁ፡ ለዘይመጽእ፡ ኀቤሃ፡ በደኃሪ፡ መዋዕል። እስመ፡ ውእቱ፡ ይኰንን፡ ሕያዋነ፡ ወሙታነ፡ ምስለ፡ ኖባ፡ ወሳባ፡ ወኢትዮጵያ፡ ወሕንደኬ፡ ወኵሉ፡ ዘአድያሚሆሙ፡ ወወሰኖሙ። ወኵሎ፡ ይርኢ፡ በየውሃት፡ በበትር፡ እንተ፡ ውስተ፡ እዴሁ፡ ወይርኢ፡ በበትር፡ አባግዒሁ፡ እስመ፡ በትረ፡ ዚአሁ፡ ይትሌዓል፡ እምኵሉ፡ አብትር። ወቀርነ፡ ዚአሁ፡ ይከብድ፡ እምኵሉ፡ አቅርንት፡ ወመንግሥተ፡ ዚአሁ፡ ይትሌዓል፡ እምኵሉ፡ መንግሥት፡ ወሥልጣኑ፡ አኃዜ፡ ኵሉ፡ ዓለም፡ ዘይክል፡ ኵሎ፡ ወአልቦ፡ ዘይሠዓኖ። ይኤዝዝ፡ ደመናተ፡ በላዕሉ፡ ወያሠርፅ፡ ሣዕረ፡ ለአንስሳ፡ በታሕቱ፡ ወይሁብ፡ ፍሬ፡ በዲበ፡ ሰብል። ወይሴሲ፡ ለኵሉ፡ በከመ፡ ፈካደ፡ በበዘመዱ፡ ወበበፍሬሁ፡ ወበበሲሲቱ፡ ለኵሉ፡ ዘፈጠረ፡ ለቃሕም፡ ወለአናኵዕ፡ በመትሕተ፡ ምድር፡ ወለአራዊት፡ ወለእንስሳ፡ በመልዕልተ፡ ምድር፡ ዘይሁብ፡ ጸሎቶ፡ ለዘጸለየ፡ ወኢይትሔየዮሙ፡ ስዕለቶሙ፡ ለዕቤራተ፡ ወለእጓለ፡ ማውታ። ወፈድፋድሰ፡ ይትዌከፍ፡ ጸሎቶሙ፡ ለንጹሐን፡ እለ፡ ይጼልዩ፡ ኀቤሁ፡ በኵሉ፡ ጊዜ፡ እስመ፡ ማዕሌቶሙ፡ ለእኩያን፡ ከመ፡ ነፋሰ፡ ዓውሎ፡ ወጉባዔሆሙ፡ ለዓማፅያን፡ ከመ፡ ሳሕወ፡ ደመና። ወፍሥሐሆሙኒ፡ ከመ፡ ዖፍ፡ ሠራሪት፡ ወስነ፡ ራዕዮሙ፡ ኃላፊ፡ ዘወርቅ፡ ወዘብሩር፡ በዲበ፡ ምድር፡ ወርቆሙኒ፡ ኢይበቍዖሙ፡ አላ፡ ውእቱ፡ ማኅተቶሙ፡ ለረሢዓን፡ ወብዕለ፡ አልባሲሆሙ፡ ይትበላዕ፡ በቍምቍኒ።","english":"And the wind of the south and the burning heat of the desert and the sea of Eritrea will be diminished by the greatness of his majesty for him who comes to her at the end of times, for he is the one who judges the living and the dead, together with Nuba and Saba and Ethiopia and Hindek and all that is within their borders and boundaries. And he sees all with the rod that is in his hand, and he sees his sheep with the rod, for his rod is higher than all rods, and his horn is stronger than all horns, and his kingdom is higher than all kingdoms, and his authority holds all the world, which can contain all, and there is none who can turn him back. He commands the clouds above, and he makes grass grow for animals below, and he gives fruit upon the plants, and he establishes for all according to their kind, and according to their fruit, and according to their growth, for all that he created, for the cold and for the hot beneath the earth, and for wild beasts and for animals upon the earth. He grants the prayer of him who prays, and he does not reject the requests of the ignorant and of the children of death. And the prayer of the pure who pray to him at all times is accepted, for the counsel of the wicked is like a passing wind, and the gatherings of the unjust are like the dust of a cloud, and their joy is like a bird that passes by, and the beauty of their vision is fleeting, like gold and silver upon the earth, and their wealth does not endure, but it is the seal of the wicked and the garment of the evil is consumed by moths.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes a divine figure whose rod, horn, kingdom, and authority surpass all others, and who judges the living and dead across Nuba, Saba, Ethiopia, and Hindek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ኤርትራ","severity":"info","text":"The Geʿez term 'Eritrea' here likely refers to the Red Sea region, not the modern nation; it appears in a list of lands (Nuba, Saba, Ethiopia, Hindek) denoting a broad geographical scope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'judges the living and the dead' echoes a common Christian creedal formula, though no direct scriptural citation is identified in the allowed sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The list of regions (Nuba, Saba, Ethiopia, Hindek) reflects the Aksumite geopolitical worldview, encompassing Nubia, South Arabia, the Ethiopian highlands, and India, indicating a universal scope of divine judgment.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a narrative of divine wrath in the previous passage to a hymnic description of divine power and judgment, with a series of comparative clauses ('higher than all rods', 'stronger than all horns').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The imagery of the rod and horn as symbols of authority and the contrast between the prayers of the pure and the counsel of the wicked reflect themes common in Ethiopic homiletic and monastic literature.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'him who comes to her at the end of times' is ambiguous; it may refer to a messianic figure or a divine judge, but the text does not specify.","The phrase 'children of death' (እጓለ ማውታ) could be interpreted as mortals or as a specific group of sinners; the translation opts for a general sense."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"ወመዛግብተ፡ ዕክልኒ፡ ወሥርያይኒ፡ ሃይትዌዳዕ፡ በፃፄ፡ ወበነቀዝ፡ ወኵሉ፡ የኃልፍ፡ ከመ፡ ዘትማልም፡ ዕለተ፡ አንተ፡ ኃለፈት፡ ወዘከመ፡ ዘሰፅዓ፡ እምአፍ፡ ቃል፡ ኢይገብዕ፡ ከማሁ፡ ብዕሎሙ፡ ለኃጥአን፡ ወከመ፡ ጽላሎት፡ ዘየኃልፍ፡ ከማሁ፡ ስነ፡ ንብረቶሙ፡ ወከመ፡ ልብሶ፡ ኅስት፡ ከማሁ፡ ብዕሎሙ፡ ለኃጥአን፡ በቅድመ፡ እግዚአብሔር። ወጻድቃንሰ፡ ለእመ፡ ብዕሉ፡ ኢይተሔየዮሙ፡ እግዚአብሔር፡ እስመ፡ እንዘ፡ ይምህሩ፡ ነደየ፡ ብዕሉ፡ ወያደምዑ፡ ፍትሐ፡ ዕጓለ፡ ማውታ፡ ወምስኪናን፡ ወእንዘ፡ ያለብሱ፡ እምልብሶሙ፡ ለዕሩቃን፡ ወእንዘ፡ ኢይትሔየዩ፡ እምዘርዓ፡ ቤቶሙ፡ ዘወሀቦሙ፡ እግዚአብሔር፡ ከመ፡ የሀቡ፡ ለግዩር፡ ወለምስኪናን። ወኢይገምፁ፡ ፍትሐ፡ መሃይምናን፡ ወኢያበይቱ፡ ዓሰቦ፡ ለአሳብ፡ ወኢይገብሩ፡ ዓመፃ፡ በውስተ፡ ሐሳበ፡ አውራኂሆሙ፡ ወኢበመሳፍረ፡ ሚዛኖሙ፡ እስመ፡ ጽድቅ፡ ወክቡረ፡ ነገረ፡ እግዚአብሔር፡ ከመ፡ መላዒ፡ ዘ\n\nChapter 26\n\nወነዳያንሰ፡ ካዕበ፡ ይሔልዩ፡ ውስተ፡ ምስካቦሙ፡ ወለእመ፡ ኢተወክፍዎሙ፡ አብዕልት፡ ይከውኑ፡ ከመ፡ ዕፅ፡ ይቡስ፡ ዘአልቦ፡ ርጥበት፡ ወሀበ፡ አልቦ፡ ርጥበት፡ ኢይሠርፅ፡ ሥርው፡ ወሶበ፡ አልቦ፡ ሥርው፡ ኢይሠርፅ፡ ቍፅል። ወለእመ፡ ኢሠረፀ፡ ቍፅል፡ ኢይገብር፡ ፍሬ፡ እስመ፡ ቍፅል፡ ይትቀነይ፡ ለሠርጐ፡ ፍሬ፡ ወዘአልቦ፡ ፍሬ፡ አልቦ፡ ምግባረ፡ ሠናይ፡ እስመ፡ ርእሱ፡ ለብእሲ፡ ፍሬ፡ ጽድቅ። ወለእመ፡ ገብረ፡ ጽድቀ፡ ፈረየ፡ ርትዓ፡ ወይትፌሣሕ፡ እግዚአብሔር፡ በብእሲ፡ ዘይገብር፡ ጽድቀ፡ ወርትዓ።","english":"And the wise and the merchants and the artisans will be forgotten in the heat and the cold, and everything will pass like yesterday, for you, the day has passed, and like that which is cut off from the mouth of a word, the wealth of sinners will not be as great as that, and like a shadow that passes, so is the beauty of their dwelling, and like a garment of shame, so is the wealth of sinners before God. But the righteous, even if their wealth is not seen by God, because while they teach, their wealth burns, and they judge the judgment of orphans and the poor, and while they clothe the naked from their garments, and while they are not seen from the seed of their house which God gave them, as they give to the stranger and to the poor, and they do not pervert the judgment of the faithful, and they do not increase the grass for the moth, and they do not commit iniquity within the thought of their hearts, and not with the measure of their scales, because the righteousness and the honorable word of God are like a full measure.\n\nChapter 26\n\nAnd the judges again will enter into their sanctuaries, and if they do not know them, the fruits will become like dry wood which has no moisture, and where there is no moisture, the root does not sprout, and when there is no root, the shoot does not sprout, and if the shoot does not sprout, it does not produce fruit, because the shoot is cut off for the sprouting of fruit, and where there is no fruit, there is no good deed, for the head of a man is the fruit of righteousness. And if he has done righteousness, he has chosen goodness, and God will rejoice in a man who does righteousness and goodness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ወመዛግብተ፡ ዕክልኒ፡ ወሥርያይኒ፡","severity":"info","text":"The Geʿez lists three groups: the wise, merchants, and artisans. The English draft renders ዕክልኒ as 'merchants' but it may also mean 'clever ones' or 'skilled workers'.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ሃይትዌዳዕ፡","severity":"info","text":"The verb ሃይትዌዳዕ (from ሃይትዌዳዕ, 'to be forgotten') is a passive form. The English draft renders it as 'will be forgotten', which is correct.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ከመ፡ ዘትማልም፡ ዕለተ፡","severity":"info","text":"The phrase 'like yesterday, for you, the day has passed' echoes the biblical trope of transience (cf. Psalm 90:5-6 LXX). No direct citation is given in the allowed keys.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 26","severity":"info","text":"The passage is divided by a chapter heading 'Chapter 26', which is a later editorial insertion. The preceding and following material are continuous in the Geʿez manuscript tradition.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ወነዳያንሰ፡ ካዕበ፡ ይሔልዩ፡ ውስተ፡ ምስካቦሙ፡","severity":"info","text":"The mention of 'judges entering their sanctuaries' reflects a concern with judicial integrity, common in wisdom literature. The metaphor of dry wood and fruitlessness is a traditional image for moral sterility.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወኢይገምፁ፡ ፍትሐ፡ መሃይምናን፡","severity":"caution","text":"The phrase 'they do not pervert the judgment of the faithful' is ambiguous: መሃይምናን could mean 'the faithful' (people) or 'the faith' (abstract). The English draft takes it as 'the faithful'.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of ዕክልኒ (merchants vs. clever ones) is uncertain.","The phrase 'judgment of the faithful' (ፍትሐ፡ መሃይምናን) may refer to the faith itself or to faithful people."],"confidence":"medium","notes":[]},{"i":66,"ref":"p66","source":"ወይሁቦ፡ ጸሎቶ፡ ለዘጸለየ፡ ወፃማ፡ ከናፍሪሁ፡ ወኢይገፍዖ፡ ለጻድቅ፡ በእንተ፡ ጽድቁ፡ ዘገብረ። ወዘያጸድቆ፡ ለኃጥዕ፡ ዘእንበለ፡ ንስሐ፡ በእንተ፡ እከየ፡ ምግባሩ፡ ዘገብረ፡ እስመ፡ ጻድቅ፡ እግዚአብሔር፡ ወጽድቅ፡ አፍቀረ፡ ወኢያደሉ፡ ለገጸ፡ ባዕለ፡ ወኢለነዳይ፡ በውስተ፡ ፍትሕ፡ እስመ፡ መላኪ፡ ሰማይ፡ ወምድር፡ ውእቱ፡ ወነፍሰ፡ ኵሉ፡ ውስተ፡ እዴሁ።\n\nChapter 27\n\nወፈጠረ፡ ኵሉ፡ ዓለመ፡ እምኀበ፡ አልቦ፡ ወአስተዳለወ፡ ወአስተናበረ፡ አድባረ፡ ወአውግረ፡ ወአፅንዓ፡ ለምድር፡ ዲበ፡ ማይ፡ ወከመ፡ ኢታንቀልቅል፡ በኆፃ፡ ሐፀራ፡ እስመ፡ ቀዳሚ፡ ካሉ፡ ለእግዚአብሔር፡ ይቤ፡ ለይኩን፡ ብርሃን። ወኮነ፡ ብርሃን፡ እንዘ፡ ጽልመት፡ ዓለም፡ ወገብረ፡ እግዚአብሔር፡ ግብር፡ ወአስተዳለወ፡ ወአፅንዓ፡ ለዓለም፡ በዘይደሉ፡ ወበዘይረትዕ፡ ወይቤ፡ ይኩን፡ ምሴት፡ ወጽልመት። ወካዕበ፡ ይቤ፡ እግዚአብሔር፡ ይኩን፡ ብርሃን፡ ወፀብሐ፡ ወኮነ፡ ብርሃን፡ ወአልዓሎ፡ ለታህታይ፡ ማይ፡ መልዕልተ፡ ሰማይ። ወረበቦ፡ ከመ፡ ሠቅ፡ ወበነፋስ፡ ዓመዶ፡ ወለታሕይ፡ ማይ፡ አኅደሮ፡ መትሕተምዕማቀ፡ ባሕር። ወዓፀዊ፡ በኆፃ፡ መናስግቲሁ፡ ለባሕር፡ ወአጽንዖሙ፡ በመንፈሱ፡ ከመ፡ ኢይሠጠሙ፡ መትሕተ፡ ታሕቲተ፡ ወአኅደሮሙ፡ ለአራዊት፡ ወለእንስሳ፡ በውስቴታ፡ ወለዓበይተ፡ እንስሳ፡ በውስቴታ፡ ዘአልቦ፡ ኍልቍ፡ እለ፡ ያስተርእዩ፡ ወእለ፡ ኢያስተርእዩ። ወበሣልስተ፡ ዕለት፡ ገብረ፡ እግዚአብሔር፡ አትክልተ፡ ዲቤሁ፡ ለየብስ፡ ወኵሎ፡ ሣዕረ፡ ወዕፀወ፡ ዘበበዘመዱ፡ ወፍሬያተ፡ ዘይፈሪ።","english":"And he has prayer, the prayer of the one who prayed, and fasting, his nostrils, and it does not harm the righteous on account of his righteousness which he performed, and that which justifies the sinner without repentance on account of the evil of his deed which he performed, for the righteous one is the Lord, and he loved righteousness, and he does not favor the face of the rich nor the poor in judgment, for he is the messenger of heaven and earth, and the soul of all is in his hand.\n\nChapter 27\n\nAnd he created the whole world from nothing, and he arranged and established mountains and hills, and he fixed the earth upon the water, and like a ball in the hollow of the hand, for first of all, the Lord said, \"Let there be light,\" and light came to be while darkness was the world, and the Lord performed the work and arranged and fixed the world in what is fitting and what is proper, and he said, \"Let there be evening and darkness,\" and again the Lord said, \"Let there be light and morning,\" and light came to be, and he raised the lower water above the sky, and he spread it out like a garment, and with the wind he supported it, and for the lower water he confined it beneath the depths of the sea, and trees in the hollow of the harbors of the sea, and he fixed them with his spirit so that they would not be moved beneath the lower part, and he confined the wild beasts and the animals within it, and for the huge animals within it which have no number, those that are visible and those that are not visible. And on the third day the Lord made plants upon the dry land, and all grass and trees of various kinds, and fruits that bear fruit.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 27","severity":"info","text":"The chapter break after the first paragraph marks a transition from moral exhortation to a creation narrative, echoing the structure of Genesis.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወፈጠረ፡ ኵሉ፡ ዓለመ፡ እምኀበ፡ አልቦ፡","severity":"info","text":"The phrase 'created the whole world from nothing' echoes the ex nihilo creation theme found in 2 Maccabees 7:28 and later patristic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ይቤ፡ ለይኩን፡ ብርሃን።","severity":"info","text":"The divine command 'Let there be light' directly parallels Genesis 1:3 (LXX: γενηθήτω φῶς), situating this passage as a paraphrase of the creation account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ወአስተዳለወ፡ ወአስተናበረ፡ አድባረ፡ ወአውግረ፡","severity":"info","text":"The description of arranging mountains and hills reflects the Hexaemeron tradition, common in Ethiopic Christian cosmology, as seen in the Aksumite collection.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ኢታንቀልቅል፡","severity":"info","text":"The Geʿez word ኢታንቀልቅል (ʾuta-nqalqal) means 'ball' or 'sphere,' indicating the earth's roundness, a concept derived from Greek cosmology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወአልዓሎ፡ ለታህታይ፡ ማይ፡ መልዕልተ፡ ሰማይ።","severity":"caution","text":"The statement that God raised lower water above the sky is ambiguous; it may refer to the firmament or a primordial water canopy, but the text does not clarify the cosmology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he has prayer, the prayer of the one who prayed, and fasting, his nostrils' is obscure; 'nostrils' may be a textual corruption or a metaphor for breath or spirit.","The creation sequence mixes elements from Genesis 1 and 2, and the order of days is not strictly followed (e.g., plants on the third day)."],"confidence":"medium","notes":[]},{"i":67,"ref":"p67","source":"ወዕጠ፡ ሕይወት፡ ዘሠናይ፡ ለርእይ፡ ወጥዑም፡ ለበሊዕ፡ ወሣዕረ፡ ወኵሎ፡ ሐመልማል፡ ምድር፡ ዘእምውስቴቱ፡ ዘርኡ። ወሠርዓ፡ መብልዓ፡ ለኵሉ፡ እንስሳ፡ ወአራዊት፡ ወለአዕዋፍ፡ ወወሀአ፡ ሲሲተ፡ ለኵሉ፡ ዘፈጠረ። ወኮነ፡ ምሴተ፡ ወጸብሐ፡ ወበራብዕት፡ ይለትይ፡ ይቤ፡ እግዚዚአብሔር፡ ይኩን፡ ብርሃን፡ ውስተ፡ ጠፈረ፡ ሰማይ፡ ወገብረ፡ እግዚአብሔር፡ ፀሐየ፡ ወወርኀ፡ ወከዋክብተ፡ ወሢሞሙ፡ ውስተ፡ ጠፈረ፡ ሰማይ፡ ከመ፡ ያብርሁ፡ በዲበ፡ ምድር፡ ወይኰንንዋ፡ በመዓልት፡ ወበሌሊት። ወእምዝ፡ ተባረዩ፡ ፀሐይ፡ ወወርኃ፡ ወከዋክብት፡ መዓልተ፡ ወሌሊተ። ወበኃምስ፡ ዕለት፡ ፈጠረ፡ እግዚአብሔር፡ ኵሎ፡ አራዊት፡ ወእንስሳ፡ እከ፡ ይነብሩ፡ ውስተ፡ ሰማያት፡ ወኵሎ፡ አዕዋፈ፡ ዘይሠርሩ፡ መልዕልተ፡ አየር፡ ወኵሎ፡ ዘያስተርአ፡ ወዘኢያስተርኢ፡ ዘንተ፡ ኵሎ፡ ፈጠረ፡ እግዚአብሔር። ወበሣድስት፡ ዕለት፡ ፈጠረ፡ ኵሎ፡ አራዊት፡ ወእንስሳ፡ ወዕፂያተ፡ ወኵሉ፡ ፈጢሮ፡ ወአ፡ ስተናቢሮ፡ ፈጠሮ፡ ለአዳም፡ በአርዓያሁ፡ ወበአምሳሌሁ። ወአወፈዮ፡ ኵሎ፡ አራዊተ፡ ወእንስሳ፡ ዘፈጠረ፡ ከመ፡ ይንግሥ፡ ዲቤሆሙ፡ ወአዲ፡ ኵሎ፡ እንስሳ፡ ወአራዊተ፡ ወዓሣተ፡ ወአናብርተ፡ ዘውስተ፡ ባሕር። ወአባግዓኒ፡ ወክውሉ፡ አልኅምተ፡ ዘዲበ፡ ምድር፡ ወእንስሳ፡ ዘያስተርኢ፡ ወዘኢያስተርኢ። ወሢሞ፡ ለእጓለ፡ እመሕያው፡ ዘገብሮ፡ በአርአያሁ፡ ወበአምሳሊሁ፡ ወአዘዘ፡ ከመ፡ ይብላዕ፡ ወይትገበራ፡ ለገነት፡ ወይሰብሖ፡ ለእግዚአብሔር፡ በህየ። ወከመ፡ ኢይትዓደወ፡ ትእዛዘ፡ እግዚአብሔር፡ ወከመ፡ ኢይብላዕ፡ እምዕፀ፡ ዘያሊቡ፡ ሠናየ፡ ወእኩየ፡ ዕፀ፡ ሞት።","english":"And the tree of life, which is good to see and sweet to eat, and grass and all the herbs of the earth, from within it he saw. And he ordained food for all beasts and wild animals and for birds, and he gave pasture to all that he created. And evening and morning and the fourth day passed. He said, “Let there be light in the firmament of heaven,” and the Lord made the sun and the moon and the stars, and placed them in the firmament of heaven to shine upon the earth and to give light by day and by night. Then the sun, moon, and stars were separated into day and night. And on the fifth day the Lord created all wild animals and beasts to dwell in the heavens, and all birds that fly in the air, and all that creep and that do not creep; all these the Lord created. And on the sixth day he created all wild animals and beasts and trees and every creature, and he created Adam in his image and likeness. And he entrusted to him all the wild animals and beasts that he had created, that he might rule over them, and he gave him all beasts and wild animals and fish and creatures of the sea, and sheep and all cattle upon the earth, and beasts that creep and that do not creep. And he gave to the son of the living one, whom he made in his image and likeness, and commanded that he eat and work the garden and praise the Lord there, and that he not transgress the commandment of the Lord, and that he not eat from the tree that distinguishes good and evil, the tree of death.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"በሣድስት ዕለት","severity":"info","text":"The passage follows a hexaemeral sequence: days four, five, and six are enumerated, with creation of luminaries, animals, and Adam.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ዕፀ ሞት","severity":"info","text":"The phrase 'tree of death' (ዕፀ ሞት) is a distinctive rendering of the forbidden tree, contrasting with the 'tree of life' (ዕጠ፡ ሕይወት) earlier in the passage.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወአዘዘ ከመ ይብላዕ ወይትገበራ ለገነት","severity":"info","text":"The command to 'eat and work the garden' echoes Genesis 2:15 (LXX), where Adam is placed in Eden to till and keep it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ዘያሊቡ ሠናየ ወእኩየ","severity":"info","text":"The tree that 'distinguishes good and evil' reflects a Geʿez interpretive tradition of the tree of knowledge as a moral discriminator, not merely a source of forbidden fruit.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ወሢሞ ለእጓለ እመሕያው","severity":"info","text":"The phrase 'son of the living one' (እጓለ እመሕያው) is a rare epithet for Adam, paralleling the Syriac 'bar ḥayyā' and possibly reflecting a shared apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወኵሎ አራዊት ወእንስሳ እከ ይነብሩ ውስተ ሰማያት","severity":"caution","text":"The statement that wild animals were created 'to dwell in the heavens' (ውስተ ሰማያት) is anomalous; it may reflect a textual corruption or a cosmological gloss not found in standard hexaemeral accounts.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'እከ ይነብሩ ውስተ ሰማያት' (to dwell in the heavens) is ambiguous: it may be a scribal error for 'on the earth' or a reference to celestial beasts in apocryphal cosmology.","The identity of 'the son of the living one' (እጓለ እመሕያው) is ambiguous: it likely refers to Adam, but could be a Christological reading in later reception."],"confidence":"medium","notes":[]},{"i":68,"ref":"p68","source":"እስመ፡ ይቤ፡ አመ፡ ዕለተ፡ ትበልዑ፡ እምዝንቱ፡ ዕፅ፡ ሞተ፡ ትመውቱ። ወበአስሕቶቱ፡ ለከይሱ፡ ተሐይጠት፡ እምነ፡ ሔዋን፡ ወበልዓት፡ እምውእቱ፡ ዕፅ፡ ወወሀበቶ፡ ለአቡነ፡ አዳም። ወበልዓ፡ እምውእቱ፡ ዕፅ፡ ወአምጽአ፡ ሞተ፡ ላዕሌሁ፡ ወላዕለ፡ ውሉዱ። ወተምዓ፡ እግዚአብሔር፡ ላዕለ፡ አቡነ፡ አዳም፡ እስመ፡ ተዓደወ፡ ትእዛዞ፡ ወበልዓ፡ እምውእቱ፡ ዕፅ፡ ዘአዘዞ፡ እግዚአብሔር፡ ከመ፡ ኢይብላዕ፡ እምኔሃ፡ ወሰደዶ፡ እምገነት፡ ወወሀቦ፡ ዘንተ፡ ምድረ፡ ሦክ፡ ወአሜከላ፡ እንተ፡ ረገማ፡ በእንቲአሁ፡ አመ፡ የዓሉ፡ ትእዛዞ፡ ከመ፡ ይትገበራ፡ ወይብላዕ፡ ዓስበ፡ ፃማሁ፡ በሐፈ፡ ገጹ። ወሶበ፡ አውፅሶ፡ እግዚአብሔር፡ ውስተ፡ ዛቲ፡ ምድር፡ ወገብዓ፡ አዳም፡ ውስተ፡ ሐዘን፡ ወትካዝ፡ ልብ፡ ወአኀዞ፡ ይትገበራ፡ ለምድር፡ ወይብላዕ፡ በሐፈ፡ ገጹ፡ ወበጉዕትያ፡ ወበፃማ።\n\nChapter 28\n\nወእምድኅረ፡ ነበሩ፡ ወበዝኁ፡ ደቂቁ፡ ወእምኔሆሙ፡ እለ፡ ይሴብሕዎ፡ ለእግዚአብሔር፡ ወያከብርዎ፡ ወኢይትዓደው፡ እምትእዛዙ። ወቦ፡ ነቢያትኒ፡ እለ፡ ይትኔበዩ፡ ዘኮነ፡ ወዘይከውን፡ ወቦ፡ እምደቂቀ፡ ኃጥአን፡ እለ፡ ይሔሰዉ፡ ወይዒምፁ፡ ቃየን፡ ቀዳሜ፡ በኵሩ፡ ለአዳም፡ ኮነ፡ ፀዋገ፡ ወቀተሎ፡ ለእኁሁ፡ አቤል። ወተምዕዓ፡ እግዚአብሔር፡ መዓተ፡ ላዕለ፡ ቃያል፡ በእንተ፡ ዘቀተለ፡ እኅዋሁ፡ አቤልሃ፡ ወለምድርኒ፡ በእንተ፡ ዘሰትየተ፡ ደሞ፡ ተምዓ፡ እግዚአብሔር፡ ላዕሌሃ። ወለቀየንኒ፡ ይቤሎ፡ እግዚአብሔር፡ አይቴ፡ ሀሉ፡ እኁከ፡ አቤል፡ ወይቤ፡ ቃየን፡ በትዕቢተ፡ ልቡ፡ አነሁ፡ ዓቃቤሁ፡ ለአቤል፡ እኁየ።","english":"For he said, “On the day you eat from this tree of death, you will die.” And by the cunning of the serpent, Eve was deceived and ate from that tree, and she gave to our father Adam, and he ate from that tree, and he brought death upon himself and upon his children. And the Lord was angry with our father Adam because he transgressed his command and ate from that tree which the Lord had commanded him not to eat from. And he expelled him from the garden and gave him this land of thorns and thistles, which is a curse upon him, because he violated his command, so that he might till and eat the fruit of his labor by the sweat of his face. And when the Lord had cast him out into this land, Adam was seized with sorrow and grief of heart, and he began to till the land and to eat by the sweat of his face and by toil and by fasting.\n\nChapter 28\n\nAnd after that, there were many children, and among them were those who praised and honored the Lord and did not transgress his command. And there were also prophets who prophesied what had been and what would be. And there were among the children of sinners those who mocked and scorned. Cain, the firstborn of Adam, became a murderer and killed his brother Abel. And the Lord was angry with the murderer because he killed his brother Abel, and with the earth also, because it drank his blood, the Lord was angry with her. And to Cain the Lord said, “Where is your brother Abel?” And Cain said, in the pride of his heart, “I am the keeper of Abel, my brother.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ዕፅ ሞተ","severity":"info","text":"The phrase 'tree of death' (ዕፅ ሞተ) is a distinctive Geʿez rendering, contrasting with the more common 'tree of life' in the previous passage. It emphasizes the fatal consequence of eating from it.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Genesis 3","severity":"info","text":"This passage closely follows the Genesis account of the Fall: the serpent's deception, Eve and Adam eating the forbidden fruit, and their expulsion from Eden. The Geʿez text expands with moral commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ምድረ ሦክ","severity":"info","text":"'Land of thorns and thistles' (ምድረ ሦክ) is a Geʿez idiom for the cursed earth after the Fall, reflecting a tradition that the ground itself was punished for receiving Abel's blood.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 28","severity":"info","text":"The chapter break after the expulsion marks a transition from primeval history to the genealogical and moral narrative of Cain and Abel, introducing themes of sin and prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Cain and Abel","severity":"info","text":"The dialogue where Cain claims to be Abel's 'keeper' (ዓቃቤሁ) is a Geʿez expansion not found in the biblical text, possibly drawing on Jewish or Christian apocryphal traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ዓቃቤሁ","severity":"info","text":"Cain's boastful claim to be Abel's keeper (ዓቃቤሁ) is a unique detail in the Ethiopic tradition, emphasizing his pride and foreshadowing his deception of God.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Geʿez text does not specify whether the 'tree of death' is a distinct tree or a reinterpretation of the tree of knowledge; the translation opts for a literal rendering.","The phrase 'by the cunning of the serpent' (በአስሕቶቱ ለከይሱ) could be read as 'by the serpent's deceit' or 'by the serpent's cunning'; the draft takes the former."],"confidence":"high","notes":[]},{"i":69,"ref":"p69","source":"ወአቤልሰ፡ ኮነ፡ ጻድቅ፡ ወቃየንስ፡ ኮነ፡ ኃጥኦ፡ በቀቲለ፡ እኁሁ፡ አቤል፡ ጻድቅ። ወካዕበ፡ ተወልደ፡ ሴት፡ ጻድቅ፡ እስመ፡ አዳም፡ ወለደ\nአንስተ፡ ወ\nተባዕተ፡ ወቦ፡ እምኔሆሙ፡ ኄራን፡ ወእኩያን። ወቦ፡ እምኔሆሙ፡ ነቢያት፡ ወጻድቃን፡ ወቦ፡ እምኔሆሙ፡ ኃጥአን፡ ወጽልሕዋነ። ወቦ፡ እምኔሆሙ፡ ኄራን፡ ወቡሩካን፡ እለ፡ ይገብሩ፡ ፈቃደ፡ አቡሆሙ፡ አዳም፡ ወኵሎ፡ ዘነገሮ፡ ለሴት፡ ወልዱ፡ እምአዳም፡ እስከ፡ ኖኅ፡ ጽድቅ፡ ዘዓቀበ፡ ትእዛዘ፡ እግዚአብሔር። ወውእቱኒ፡ አማኅፀኖሙ፡ ወነገሮሙ፡ ለደቂቁ፡ ፈቃደ፡ እግዚአብሔር፡ ወእሙንቱይንግሩ፡ ለደቂቆሙ፡ ወይትመሐፀኑ፡ ፈቃደ፡ እግዚአብሔር፡ በከመ፡ ነገሮሙ፡ አቡሆሙ፡ ኖኅ፡ ከመ፡ ኢያስትቱ፡ ትእዛዘ፡ እግዚአብሔር። ወእሙንቱ፡ ነበሩ፡ እንዘ፡ ይሜህርዎሙ፡ ለእለ፡ እምድኅሬሆሙ፡ ለደቂቆሙ። ወሰይጣንሰ፡ እንዘ፡ ይፀብዖሙ፡ ለእለ፡ ኦሆ፡ ይብልዎ፡ ወይትናገሮሙ፡ በውስተ፡ ጣዖታት፡ መቃብረ፡ አበዊሆሙ፡ ፃዖተ፡ ሥዕል፡ ወይገብሩ፡ ኵሎ፡ ዘአዘዞሙ፡ ውእቱ፡ መምህረ፡ እኪት። ወያመልኩ፡ ጣዖተ፡ በከመ፡ ሥርዓቶሙ፡ እስከ፡ አመ፡ ወፅዓ፡ አብርሃም፡ ጻድቅ፡ ዘገብረ፡ ፈቃደ፡ እግዚአብሔር። ወተካየደ፡ ምድሌሁ፡ ኪዳነ፡ እግዚአብሔር፡ በእሳት፡ ወበዓውሎ፡ እስመ፡ ውእቱ፡ ቀደመ፡ ሐዊረ፡ በፍኖተ፡ ጽድቅ፡ እምአዝማዲሁ። ወመሐለ፡ ሎቱ፡ እግዚአብሔር፡ ከመ፡ የሀቦ፡ ምድረ፡ ርስት፡ ሎቱ፡ ወለዘርኡ፡ እስከ፡ ለዓለም። ወከማሁ፡ ለይስሐቅ፡ ተካየደ፡ ከመ፡ የሃቦ፡ ርስተ፡ አቡሁ፡ አብርሃም፡ ወለያዕቆብኒ፡ ከማሁ፡ ተካየደ፡ ከመ፡ የሃቦ፡ ርስተ፡ ይስሐቅ፡ አቡሁ።","english":"And Abel was righteous, and Cain was a sinner, for he killed his brother Abel the righteous. And Seth was born, the righteous, because Adam begot females and males, and among them were good and evil. And among them were prophets and righteous ones, and among them were sinners and idolaters, and among them were good and blessed ones who did the will of their father Adam, and all that he told to Seth his son. From Adam until Noah the righteous, who kept the commandment of God, and he also instructed them and told his children the will of God, and they told their children, and they were instructed in the will of God, as their father Noah told them, that they should not transgress the commandment of God. And they were teaching those who came after them, their children. But Satan, while opposing them, would say to those who said, “Oh,” and he would speak to them in the tombs of their fathers, in the form of an idol, and they would do all that he commanded them, that teacher of evil, and they would worship idols according to their custom, until the time of the departure of Abraham the righteous, who did the will of God. And God covenanted with him, giving him the land as an inheritance for him and his seed forever, because he was the first to walk in the path of righteousness from his youth. And God covenanted with him to give him the land as an inheritance for him and his seed forever. And likewise, with Isaac, he covenanted to give him the inheritance of his father Abraham, and with Jacob likewise, he covenanted to give him the inheritance of his father Isaac.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the post-lapsarian genealogy from Adam to Noah and then to Abraham, forming a linear salvation-historical narrative that contrasts righteous and sinful lines.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ጻድቅ","severity":"info","text":"The Geʿez term ጻድቅ (ṣādeq) is used repeatedly for Abel, Seth, Noah, and Abraham, meaning 'righteous' in a covenantal sense, distinct from mere moral goodness.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኃጥአን","severity":"info","text":"ኃጥአን (ḫāṭəʾān) 'sinners' is paired with ጽልሕዋነ (ṣəlḥəwāna) 'idolaters', linking sin directly to idolatry in this tradition.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኖኅ ጽድቅ","severity":"info","text":"Noah is called 'righteous' (ኖኅ ጽድቅ), echoing the biblical epithet in Genesis 6:9 (LXX) and later Jewish and Christian tradition, though the Geʿez text does not cite a specific verse.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of Satan speaking through idols in tombs reflects a late antique Christian polemic against pagan ancestor worship, common in Ethiopic hagiography and homiletics.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The covenantal language for Abraham, Isaac, and Jacob (ተካየደ) echoes the Geʿez translation of the Abrahamic covenant in Genesis 15, but here it is framed as a reward for righteousness, not a divine election.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'እለ ኦሆ ይብልዎ' ('those who said, “Oh”') is obscure; it may represent a ritual exclamation or a textual corruption."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"ወዘርዖሙኒ፡ እምድኅሬሆሙ፡ ለደቂቀ፡ ያዕቆብ፡ ረስዮሙ፡ ነገሥተ፡ ወካህናተ፡ እም2ዘመደ፡ ሕዝበ፡ እስራኤል፡ ወባረኮሙ፡ ወይቤሎሙ፡ ብዝኁ፡ ወተባዝኁ፡ ፈድፋደ። ወወሀቦሙ፡ ርስተ፡ አበዊሆሙ፡ ወኢኃደጉ፡ አምዕዖተ፡ ለእግዝኢአብሔር፡ እንዘ፡ ይሴ፡ ስዮሙ፡ ወይፈክሮሙ፡ በኵሉ። ወአመ፡ ይቀትሎሙ፡ ውእቱ፡ አሚረ፡ የኃሥሥዎ፡ ወይተመየጡ፡ ወይገይሡ፡ ኀበ፡ እግዚ፡ አብሔር፡ እስመ፡ ያፈቅሮሙ፡ እግዚአብሔር፡ ወይምሕሮሙ። ወአኮ፡ በእንተ፡ ርእሶሙ፡ አላ፡ በእንተ፡ አበዊሆሙ፡ እስመ፡ መሐሪ፡ ወመስተሣሕል፡ ለኵሉ፡ ዘፈጠረ። ወይሰፍሕ፡ የማኖ፡ በበረከተ፡ ከመ፡ ያጽግብ፡ ነፍሰ፡ ርኅብተ፡ ወይከሥት፡ ዓይኖ፡ ለምሕረት፡ ወከመ፡ ያብዝኅ፡ ዕክለ፡ ለሲሳይ። ወይሁብ፡ ሲሳየ፡ ለዕጐለ፡ ቋዓት፡ ወለኵሎሙ፡ እለ፡ ይፄውዕዎ፡ ወለደቂቀ፡ እስራኤልኒ፡ ያድኅኖሙ፡ እምእደ፡ ፀሮሙ፡ ወጸላዕቶሙ፡ ወሶበ፡ አውየዉ፡ ኀቤሁ። ወካዕበ፡ ይገብኡ፡ ከመ፡ ያምዕዕዎ፡ ወይፈኑ፡ ሎሙ፡ አሕዛበ፡ ወፀሮሙ፡ እለ፡ ዓውደሙ፡ ወያጠፍዕዎሙ፡ ወይቀትልዎሙ፡ ወይፄውውዎሙ። ወካዕበ፡ የዓወይዉ፡ ኀበ፡ እግዚአብሔር፡ በገዓር፡ ወበአንብዕ፡ ወይፌኑ፡ ሎሙ፡ ረድኤተ፡ ቦ፡ አመ፡ አድኅኖሙ፡ በእደ፡ ነቢያት። ወዘአመ፡ አድኅኖሙ፡ በእደ፡ መሳፍንት፡ ወሶበ፡ አምዕዕዎ፡ ለእግዚአብሔር፡ አገብር፡ ዎሙ፡ ፀሮሙ፡ ወማኅረክዎሙ፡ ወኢወውዎሙ። ወተንሥአ፡ ዳዊት፡ ወአድኀኖሙ፡ እምእደ፡ ኤሎፍሊ፡ ወካዕበ፡ እምዕዕዎ፡ ለእግዚ፡ አብሔር፡ ወፈነወ፡ ላዕሌሆሙ፡ እለ፡ ያመነድብዎሙ።","english":"And their seed after them, for the children of Jacob, they appointed kings and priests from the lineage of the people of Israel, and blessed them, and said to them, “Be fruitful and multiply, each one,” and gave them the inheritance of their fathers, and they did not abandon the worship of the Lord, while he fed them and provided for them in everything. And when he would kill them, he himself would remember them and they would repent and turn to the Lord, because the Lord loves them and has mercy on them. And not on account of themselves, but on account of their fathers, because he is merciful and forgiving to all whom he created, and he extends his right hand in blessing, as he would satisfy a hungry soul, and open an eye for mercy, and as he would increase the harvest for the harvest season, and give a harvest to the fruit of the fields, and to all who serve him. And for the children of Israel, he would save them from the hand of their enemies and oppressors, and when they cried out to him, again they would return as if to worship him, and he would send against them nations and their enemies who had attacked them, and they would destroy them, kill them, and drive them out. And again they would cry out to the Lord with weeping and lamentation, and he would send them help, when he saved them by the hand of the prophets. And when he saved them by the hand of the judges, and when they worshipped the Lord, their enemies submitted to them and surrendered to them and did not harm them. And David arose and saved them from the hand of Goliath, and again they worshipped the Lord, and he sent against them those who would persecute them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage describes God's cyclical pattern of punishment, repentance, and deliverance for Israel, with specific examples of salvation through prophets, judges, and David.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ኤሎፍሊ","severity":"info","text":"The Geʿez term 'ኤሎፍሊ' (Elofili) is a transliteration of the Hebrew 'Goliath', reflecting the Geʿez adaptation of biblical names.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ዳዊት","severity":"info","text":"The reference to David saving Israel from Goliath echoes 1 Samuel 17, a key biblical narrative of divine favor through a chosen leader.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The appointment of 'kings and priests from the lineage of the people of Israel' reflects the post-exilic ideal of a theocratic state, common in Second Temple Jewish literature.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a repetitive pattern: sin/crisis, repentance, divine intervention, and deliverance, culminating in the David and Goliath episode as a climactic example.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This text, part of the Ethiopic Maccabees tradition, adapts biblical history to emphasize God's mercy and Israel's cyclical redemption, likely for liturgical or didactic use.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'when he would kill them' is ambiguous: it may refer to God causing death as punishment or to enemies killing Israelites, but the context suggests divine agency in testing.","The identity of 'those who would persecute them' at the end is unclear; it may refer to foreign nations or internal oppressors."],"confidence":"high","notes":[]},{"i":71,"ref":"p71","source":"ወቦአመ፡ አድኅኖሙ፡ ብእደ፡ ዮፍታሔ፡ ወካዕበ፡ ረሥዕዎ፡ ለእግዚአብሔር፡ ዘአድኃ፡ ኖሙ፡ ወይፈኑ፡ ላዕሌሆሙ፡ ፀረ፡ እኩያነ፡ እለ፡ ይሣቅይዎሙ፡ ወይፄውውዎሙ፡ ወይማህርክዎሙ፡ እስመ፡ እግዚአብሔር፡ ፈደዮሙ። ወካዕበ፡ አውየዉ፡ ኀቤሁ፡ ሶበ፡ ተመኀደቡ፡ ወአድኀኖሙ፡ በእደ፡ ጌዴዎን፡ ወካዕበ፡ አም፡ ዕዕዎ፡ ለእግዚአብሔር፡ በግብረ፡ እደዊሆሙ። ወውእቱኒ፡ ፈነወ፡ ሎሙ፡ ካዕበ፡ እለ፡ ይሣቀይዎሙ፡ ወገብዑ፡ ወበከዩ፡ ወአውየዉ፡ ኀበ፡ እግዚአብሔር። ወካዕበ፡ አድኀኖሙ፡ በእደ፡ ሶምሶን፡ ወአዕረፉ፡ ንሰቲት፡ ሕቀ፡ ወተንሥኡ፡ ከመ፡ ያምዕዕዎ፡ ለእግዚአብሔር፡ በእከዮሙ፡ ዘገብሩ፡ ቀዳሚ። ወውእቱኒ፡ ካዕበ፡ ፈነወ፡ ሎሙ፡ ካልዓመ፡ እለ፡ ያመነድብዎሙ፡ ወካዕበ፡ አውየዉ፡ ወበ፡ ከዩ፡ ኀበ፡ እግዚአብሔር፡ ከመ፡ ይፈኑ፡ ሎሙ፡ ወአድኃኖሙ፡ በእደ፡ ዲቦራ፡ ወባርቅ። ወካዕበ፡ ነበሩ፡ ኅዳጠ፡ መዋዕለ፡ እንዘ፡ ያመልክዎ፡ ለእግዚአብሔር፡ ወካዕበ፡ ረስዕዎ፡ ወአምዕዕዎ፡ ለእግዚአብሔር፡ በእንተ፡ አከዮሙ፡ ዘቀዳሜ። ወውእቱኒ፡ ፈነወ፡ ሎሙ፡ ካልዓን፡ እለ፡ ያመነድብዎሙ፡ ወካዕበ፡ አድኀኖሙ፡ በእደ፡ ዮዲት፡ ወካዕበ፡ ነበሩ፡ ንሰቲተ፡ ወተንሥኡ፡ ከመ፡ ያምዕዕዎ፡ ለእግዚአብሔር፡ ከመ፡ ቀዳሚ፡ በእከዮሙ። ወውእቱኒ፡ አንሥኦ፡ ሎሙ፡ እለ፡ ይኳንንዎሙ፡ አሕዛበ፡ ወገዓሩ፡ ወአውየዉ፡ ኀበ፡ እግ፡ ዚአብሔር፡ ወአድኀኖሙ፡ በእደ፡ ማታትዩ፡ ወደቂቁ፡ በላዕለ፡ ማዕዘንተ፡ ቤት።","english":"And again he saved them by the hand of Jephthah, and again they offered [sacrifice] to the Lord who had saved them. And he sent against them evil enemies who mocked them and drove them out and oppressed them, because the Lord had favored them. And again they cried out to him when they were distressed, and he saved them by the hand of Gideon. And again they offered [sacrifice] to the Lord with the work of their hands. And again he sent to them those who mocked them, and they grieved and wept and cried out to the Lord. And again he saved them by the hand of Samson. And they ceased from women for a time and arose to offer [sacrifice] to the Lord because of the evil they had done before. And again he sent to them a second time those who oppressed them, and again they cried out and wept to the Lord that he might send [help] to them, and he saved them by the hand of Deborah and Barak. And again they were for a few days while they served the Lord, and again they offered [sacrifice] and made offering to the Lord because of their former evil. And again he sent to them a second time those who oppressed them, and again he saved them by the hand of Judith. And again they ceased from women and arose to offer [sacrifice] to the Lord as before, because of their evil. And again he raised up against them peoples who would punish them, and they cried out and wept to the Lord, and he saved them by the hand of Mattathias and his sons over the rulers of the house.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a repetitive pattern: God saves Israel through a judge, they sin, are oppressed, cry out, and are saved again. The sequence lists Jephthah, Gideon, Samson, Deborah/Barak, Judith, and Mattathias.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ካዕበ፡","severity":"info","text":"The Geʿez adverb ካዕበ፡ (kāʿba) means 'again' and is used repeatedly to mark each cycle of sin, punishment, and deliverance, emphasizing a recurring historical pattern.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The figures Jephthah, Gideon, Samson, Deborah, Barak, and Judith are drawn from the Hebrew Bible and the Book of Judith (deuterocanonical). Mattathias is the father of the Maccabees, linking the passage to the Maccabean revolt.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ዮዲት፡","severity":"info","text":"Judith (ዮዲት፡) is a figure from the deuterocanonical Book of Judith, where she saves Israel by beheading Holofernes. Her inclusion here aligns with the Ethiopic canon, which accepts Judith as scripture.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The passage presents Mattathias and his sons as the final deliverers, framing the Maccabean revolt as the culmination of a cycle of divine intervention. This reflects the work's purpose of legitimizing the Hasmonean priestly line.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'they ceased from women for a time' (አዕረፉ፡ ንሰቲት፡ ሕቀ፡) is ambiguous: it may refer to sexual abstinence as a form of repentance, or to a temporary cessation of marriage. The translation follows the former reading.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'they ceased from women for a time' could mean sexual abstinence or a break in marital relations; the translation adopts the former.","The repeated 'again' (ካዕበ፡) may imply a cyclical theology of sin and redemption, but the text does not specify whether this is a literary device or a doctrinal claim."],"confidence":"high","notes":[]},{"i":72,"ref":"p72","source":"እስመ፡ ሄጰ፡ ርእሰ፡ ለረዓይታዊ፡ አኬሜሌክ፡ ዘመጽአ፡ ከመ፡ ይፅባዕ፡ ብሔረ፡ ይሁዳ፡ ወሶበ፡ ሞተ፡ ውእቱ፡ ረአይታዊ፡ ተዘርዉ፡ ሠራዊቱ፡ ወጐዩ፡ ወቀተልዎሙ፡ ደቂቀ፡ እስራኤል፡ እስከ፡ ኢያቦክ፡ ወኢያትረፉ\nወእምዝ፡ አዕረፉ፡ ንሰቲተ፡ ወተንሥኡ፡ ከመ፡ ያምዕዕዎ፡ ለእግዚአብሔር፡ ወፈነወ፡ ሎሙ፡ አሕዛበ፡ እለ፡ ይኳንንዎሙ፡ ወካዕበ፡ አውየዉ፡ ወገዓሩ፡ ኀበ፡ እግዚአብሔር፡ ወተሕየየ፡ ብካየ፡ ወገዓሮሙ፡ እስመ፡ ኵሎ፡ ጊዜ፡ አምዕዕዎ፡ ለእግዚአብሔር፡ ወረሥዑ፡ ትእዛዞ። ወፄወውዎሙ፡ ወወሰድዎሙ፡ ኀበ፡ ብሔረ፡ ከለዳውያን፡ ምስለ፡ ካህናቲሆሙ። ወበህየኒ፡ ኢኀደጉ፡ አምዕዖቶ፡ ለእግዚአብሔር፡ ደቂቀ፡ እስራኤል፡ ጽልሕዋን፡ እንዘ፡ ይገብሩ፡ ርኩሰ፡ ወጣዖተ፡ ወተደመሩ፡ ምስለ፡ አሕዛብ፡ እለ፡ ይፄወውዎሙ። ወተምዕዓ፡ እግዚአብሔር፡ በህየኒ፡ በእከዮሙ፡ ከመ፡ ያጥፍዖሙ፡ በምዕር፡ ወወደየ፡ መዓተ፡ ላዕለ፡ አርጤክስስ፡ ንጉሠ፡ ከለዳውያን፡ ከመ፡ ያብዕ፡ ዕልፈ፡ ዲናረ፡ ለመዛግብተ፡ ንጉሥ፡ ወይኰንኖሙ፡ በዕለተ፡ እንተ፡ ባቲ፡ ተአምረ፡ ከመ፡ ኢይትርፍ፡ ዘርዖሙ፡ በም፡ ድረ፡ ፋርስ፡ እምሕንደኬ፡ እስሰኮ፡ ኢትዮጵያ። ወከመዝ፡ ገብረ፡ መጽሐፈ፡ መልእክተ፡ በመባሕተ፡ ንጉሥ፡ ወወሀቦ፡ ማኅተመ፡ እንተ፡ ውስተ፡ እዴሁ፡ ከመ፡ ይብጻሕ፡ ውስተ፡ ኵሉ፡ ሀገረ፡ ፋርስ። ወይቀትልዎሙ፡ በአሐቲ፡ ዕለት፡ በከመ፡ አዘዞሙ፡ ንጉሥ፡ እንተ፡ ባቲ፡ ፈቀደ፡ ከመ፡ ይሥርዎሙ፡ ወበርበሮሙሰ፡ ወርቀ፡ ወብሩረ፡ አዘዘ፡ ከመ፡ ያግብዑ፡ ለመዛግብተ፡ ንጉሥ።","english":"Because Jephthah had cut off the head of the shepherd Abimelech, who had come to fight against the land of Judah; and when that shepherd died, his armies were scattered, and the children of Israel smote them and slew them as far as the river Jabbok, and they did not cease. And after that, they ceased from their sin and arose to make sacrifice to the Lord. And he sent against them nations who would oppress them, and again they were oppressed and cried out to the Lord, and they were saved by the hand of the Lord, and they cried out to him, because at all times they made sacrifice to the Lord and accepted his commandment. And they drove them out and led them away to the land of the Chaldeans with their priests. And there the children of Israel abandoned the sacrifice of the Lord, the righteous ones, while they performed abominations and idolatry and mingled with the nations who drove them out. And the Lord was angry there because of their wickedness, so as to destroy them by the sword. And he sent wrath upon Artaxerxes, king of the Chaldeans, so that he would exact more than a denarius from the king’s satraps and oppress them on the day on which the miracle occurred, so that not one of their seed would remain from the land of Persia to the border of Ethiopia. And thus he made a book of letters by the hand of the king and gave him a seal which was in his hand, so that it might reach every city of Persia, and they would kill them in one day, as the king commanded them on that day, for he wished to destroy them. And he ordered that the gold and silver be brought to the king’s satraps.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ረዓይታዊ","severity":"info","text":"The Geʿez term ረዓይታዊ (rāʿaytāwi) is a calque of the Hebrew rōʿeh, 'shepherd,' used here as a title for Abimelech, echoing the biblical epithet for the judge Jephthah's opponent.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኢያቦክ","severity":"info","text":"The river Jabbok (ኢያቦክ) is mentioned in the Hebrew Bible (e.g., Gen 32:22; Num 21:24) as a boundary of the Transjordanian region; its appearance here links the narrative to the biblical account of Jephthah's campaign.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"አርጤክስስ","severity":"info","text":"Artaxerxes (አርጤክስስ) is a Persian royal name; here he is called 'king of the Chaldeans,' an anachronistic conflation of Persian and Babylonian rulers common in later Jewish and Christian tradition.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"መጽሐፈ መልእክተ","severity":"info","text":"The 'book of letters' (መጽሐፈ መልእክተ) with a royal seal evokes the motif of a decree for mass execution, paralleling the book of Esther (Esth 3:12–14) and the Persian king's edict against the Jews.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the pattern of sin, divine punishment, and deliverance seen in the previous passage, with a shift from the judges (Jephthah, Gideon) to the Persian period, linking the narrative to the Maccabean context.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢያትረፉ","severity":"caution","text":"The phrase 'they did not cease' (ኢያትረፉ) is ambiguous: it may mean the Israelites did not stop pursuing the enemy, or that the slaughter continued without end; the English draft takes the former reading.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the shepherd Abimelech' is unclear; in Judg 9, Abimelech is a king, not a shepherd, and Jephthah's opponent is not named Abimelech. The Geʿez may conflate two figures.","The phrase 'more than a denarius' (ዕልፈ ዲናረ) is obscure; it may refer to an excessive tax or a symbolic penalty.","The geographical span 'from the land of Persia to the border of Ethiopia' is hyperbolic and reflects the Ethiopian scribe's own world."],"confidence":"medium","notes":[]},{"i":73,"ref":"p73","source":"ወውአተ፡ አሚረ፡ ሶበ፡ ሰምዑ፡ ደቂቀ፡ እስራኤል፡ አውየዉ፡ ወበከዩ፡ ወገአሩ፡ ኀበ፡ እግዚአብሔር፡ ወነገርዎ፡ ለመርዶክዮስ፡ ወመርደክዮስኒ፡ ነገራ፡ ለአስቴር። ወአስቴርኒ፡ ትቤ፡ ጹሙኦ፡ ወጸለዮ፡ ወገዓሩ፡ ኀበ፡ እግዚአብሔር፡ አምላከ፡ እስራኤል፡ ኵሉ፡ ማኅበሮሙ፡ ለደቂቀ፡ እስራኤል፡ በሀበ፡ ሀለውክሙ። ወመርደክዮስኒ፡ ለብሰ፡ ሠቀ፡ ወወደየ፡ ሐመደ፡ ዲበ፡ ርእሱ፡ ወጾሙ፡ ወጸለዩ፡ ወነስሑ፡ በኀበ፡ ሀለዉ፡ ደቂቀ፡ እስራኤል። ወአስቴርኒ፡ ለሀወት፡ ፈድፋደ፡ ወእንዘ፡ ንግሥት፡ ይእቲ፡ ለብስት፡ ሠቀ፡ ወነጸፈተ፡ ሐመደ፡ ወላደየት፡ ርእሳ፡ ወኢተቀብዓት፡ መዓዛ፡ በከመ፡ ይገብረ፡ ንግሥታተ፡ ፋርስ፡ ወበከየት፡ ወገዓረተ፡ ኀበ፡ እግዚአብሔር፡ እማዕምቀ፡ ልባ፡ ኀበ፡ አማላከ፡ አበዊሃ። ወበእንተዝ፡ ወሀባ፡ እግዚአብሔር፡ ሞገሰ፡ በቅድመ፡ አርጤክሰስ፡ ንጉሠ፡ ፋርስ፡ ወገብረት፡ ዓቢየ፡ ምስሐ፡ ለአምላከ፡ አበዊሃ። ወቦሱ፡ ንጉሥ፡ ወሐማ፡ ውስተ፡ ምስሕ፡ ዘገብረት፡ አስቴር፡ ወበህየ፡ ፈደዮ፡ እግዚ፡ አብሔር፡ ለሐማ፡ በከመ፡ ፈቀደ፡ ይገብር፡ ላዕለ፡ መርዶክዮስ፡ ወሰቀልዎ፡ ዲበ፡ ዕፅ፡ ነዋኅ። ወተአዘዘ፡ መጽሐፈ፡ ንጉሥ፡ ከመ፡ ይኀድግዎሙ፡ ለአይሁድ፡ በኀበ፡ ሀለዉ፡ ውስተ፡ ኵሉ፡ ፈቃዶሙ፡ ወኢያገብርዎሙ፡ ወኢይሂድዎሙ፡ ወኢየዓምጽዎሙ፡ ወኢይንሥኡ፡ ንዋዮሙ። ወኢያጥፍዑ፡ ሀገሮሙ፡ ወኢይማህርኩ፡ እንስሳሆሙ፡ እለ፡ ያፈቅርዎሙ፡ ወያከብር፡ ዎሙ፡ በኀበ፡ ሀለዉ፡ ውስተ፡ ኵሉ፡ ምድረ፡ ፋርስ፡ እስመ፡ ከመዝ፡ ይምህሮሙ፡ እግዚአብሔር፡ በእስራኤል፡ ሶበ፡ ሰአሉ፡ ወገዓሩ፡ ኀቤሁ፡ በንስሐ።","english":"And when the children of Israel heard, they cried out and wept, and they cried out to the Lord and told Mordecai; and Mordecai told Esther. And Esther said, “Fast and pray.” And they cried out to the Lord, the God of Israel, all the assembly of the children of Israel, where they were. And Mordecai put on sackcloth and scattered ashes on his head, and they fasted and prayed and repented where the children of Israel were. And Esther also put on sackcloth, and although she was queen, she wore sackcloth and scattered ashes and let down her hair and did not anoint herself with perfume as the queens of Persia do, and she wept and cried out to the Lord from the depths of her heart to the God of her fathers. And because of this, the Lord gave her favor before Artaxerxes, king of Persia, and she made a great feast for the God of her fathers. And Haman the king was present at the feast that Esther made, and there the Lord decreed for Haman as he had intended to do to Mordecai, and they hanged him on a high tree. And the king’s decree was commanded that the Jews should be left where they were in all their freedom, and they should not be compelled, nor driven out, nor oppressed, nor have their property seized, nor their cities destroyed, nor their animals killed, which they loved and honored where they were throughout all the land of Persia, because thus the Lord teaches them concerning Israel when they ask and cry out to Him in repentance.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ወውአተ፡ አሚረ፡","severity":"info","text":"The passage continues the narrative sequence from the previous episode, now shifting to the story of Esther and Mordecai as a model of repentance and divine intervention.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"መርዶክዮስ","severity":"info","text":"Mordecai is the biblical figure from the book of Esther; his name here is a Geʿez transliteration of the Hebrew/Aramaic form.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"አስቴር","severity":"info","text":"The narrative closely follows the biblical book of Esther (especially Esther 4:1–17 and 7:1–10), with details of fasting, sackcloth, and the hanging of Haman.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ንጉሠ፡ ፋርስ፡","severity":"info","text":"Artaxerxes I (465–424 BCE) is the Persian king in the Esther story; the text reflects the Persian setting of the biblical account.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ወሀባ፡ እግዚአብሔር፡ ሞገሰ፡","severity":"info","text":"The passage emphasizes divine favor granted through repentance, a theme common in Ethiopic Christian homiletic and liturgical texts that adapt biblical narratives.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወቦሱ፡ ንጉሥ፡ ወሐማ፡","severity":"caution","text":"The phrase 'Haman the king' is anomalous; in the biblical account Haman is a vizier, not a king. This may reflect a textual corruption or a conflation with another figure.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Haman the king' (ወሐማ፡ ንጉሥ፡) is ambiguous: it may be a scribal error or a deliberate elevation of Haman's status for narrative effect.","The sequence of events (Esther's feast, Haman's presence, and the hanging) is compressed and may conflate multiple episodes from the biblical book."],"confidence":"high","notes":[]},{"i":74,"ref":"p74","source":"ወሶበ፡ አምዕዕዎ፡ ይፌኑ፡ ኀቤሆሙ፡ አሕዛበ፡ እለ፡ ያመነድብዎሙ፡ ይእተ፡ አሚረ፡ ይበክዩ፡ ወይግዕሩ፡ ወየዓወይዉ፡ ከመ፡ ይፈኑ፡ ሎሙ፡ ረድኤቶሙ፡ ወያድኅኖሙ፡ እምእደ፡ እለ፡ ይሣቅይዎሙ።\n\nChapter 29\n\nወእመሂ፡ አመንደብዎሙ፡ ግብፅ፡ ለደቂቀ፡ እስራኤል፡ በፆሕብ፡ ወበግብረ፡ ግንፋል፡ ወበኵሉ፡ ግብር፡ ዘአገብርዎሙ፡ ወበጥብያት፡ ዘእንበለ፡ ኃሠር። ወሤሙ፡ ላዕሌሆሙ፡ ነዳዕተ፡ ገባር፡ ወአግበርዎሙ፡ ወአውየዉ፡ ኀበ፡ እግዚአብሔር፡ ከመ፡ ያድኅኖሙ፡ እምኵሉ፡ ግንፋሎሙ፡ ለግብፅ። ወውእተ፡ አሚረ፡ ፈነወ፡ ሎሙ፡ ረድኤቶሙ፡ ሙሴሃ፡ ወአሮንሃ፡ ወአድኀንዎሙ፡ እምግብረ፡ ግንፋል፡ እስመ፡ እግዚአብሔር፡ ፈነዎሙ፡ ከመ፡ ያውፅዑ፡ ሕዝቦ፡ እምቤተ፡ ቅንየት፡ ዘፈርዖን፡ ንጉሠ፡ ግብፅ፡ እስመ፡ በትዕቢቱ፡ ዓበየ፡ ፈንዎቶሙ፡ ለሕዝብ፡ ከመ፡ ኢይትቀነዩ፡ ወኢይሡዑ፡ መሥዋተ፡ ለእግዚአብሔር፡ በገዳም። እስመ፡ ለእቡያን፡ ይትሔየዮሙ፡ እግዚአብሔር፡ ወበእንተ፡ ትዕቢቱ፡ ለፈርዖን፡ አሥጠሞ፡ እግዚአብሔር፡ ምስለ፡ ሠራዊቱ፡ ውስተ፡ ባሕር፡ ኤርትራ። ወከማሁ፡ እለ፡ ይትሔየዩ፡ ቃለ፡ እግዚአብሔር፡ እንዘ፡ ነገሥት፡ ወመኳንንት፡ ወኢያሠነዩ፡ በኵሉ፡ ዘሢሞሙ፡ ወአንገሦሙ፡ ከመ፡ ይግበሩ፡ ፈቃዶ፡ ወየሀብዎሙ፡ ዓሰቦሙ፡ ለእለ፡ ይትለዓኩ፡ በሠናይ፡ ወያከብሩ፡ ስሞ፡ ዓቢየ። ወእመሰ፡ አርትዑ፡ መንግሥትየ፡ አነሂ፡ አረትዕ፡ መንግሥቶሙ፡ ይቤ፡ እግዚአብሔር፡ ዘኵሎ፡ ይመልክ። ዓሠንዩ፡ ሊተ፡ ወአነሂ፡ ዓሠኒ፡ ለክሙ፡ ዕቅቡ፡ ትእዛዝየ፡ ወአነሂ፡ አዓቅብ፡ ነፍስክሙ፡ ሑሩ፡ በትእዛዝየ፡ ወአነሂ፡ አሐውር፡ በከመ፡ ልብክሙ።","english":"And when they sent to them, the peoples who were oppressing them, that same Amira wept and cried out and lamented, as they sent to them their help and delivered them from the hand of those who were mocking them.\n\nChapter 29\n\nAnd when the Egyptians oppressed the children of Israel with slavery and with hard labor and with every work they imposed on them, and with afflictions without number, and they called them wretched slaves and made them so, and they cried out to the Lord to deliver them from all the hard labor of Egypt. And that same Amira sent them their help, Moses and Aaron, and delivered them from the hard labor, because the Lord sent them to bring out his people from the house of bondage of Pharaoh, king of Egypt, because in his pride he had increased the sending of the people so that they would not worship and would not offer sacrifice to the Lord in the wilderness. Because the Lord humbles the proud, and because of the pride of Pharaoh, the Lord drowned him with his army in the Red Sea. And likewise, those who humble themselves to the word of the Lord, while kings and princes do not obey in all that they have commanded and urged them to do his will, he gives them their reward for those who walk in goodness and honor his great name. And if you have set my kingdom in order, I also will set their kingdom in order, says the Lord who rules all. Obey me, and I will obey you. Keep my commandments, and I will keep your soul. Walk in my commandments, and I will walk according to your heart.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"አሚረ","severity":"info","text":"The term 'Amira' (አሚረ) appears twice in this passage, likely a title or name for a leader or official, possibly derived from Arabic 'amīr' (commander). Its precise referent here is unclear; it may denote a Persian or Egyptian authority figure in the narrative context.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወአድኀንዎሙ፡ እምግብረ፡ ግንፋል፡","severity":"info","text":"The deliverance of the Israelites from Egyptian bondage by Moses and Aaron echoes Exodus 3–14, particularly the plagues and the Red Sea crossing. The reference to Pharaoh's pride and drowning in the Red Sea (ባሕር፡ ኤርትራ) alludes to Exodus 14–15.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ወአውየዉ፡ ኀበ፡ እግዚአብሔር፡","severity":"info","text":"The motif of crying out to God in distress and receiving divine help through Moses and Aaron is a common haggadic expansion in Ethiopic literature, blending Exodus narrative with later Jewish and Christian traditions of intercession.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 29","severity":"info","text":"The passage begins a new chapter (Chapter 29) after a narrative break. The chapter heading is a later editorial addition, typical of the Ethiopic manuscript tradition, and does not correspond to any biblical chapter divisions.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ወከማሁ፡ እለ፡ ይትሔየዩ፡ ቃለ፡ እግዚአብሔር፡","severity":"info","text":"The contrast between the humble who obey God's word and proud kings who do not, followed by a conditional promise of mutual obedience, parallels wisdom literature such as Proverbs and Sirach, emphasizing divine reward for humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"አሚረ","severity":"caution","text":"The identity of 'Amira' is ambiguous; it may be a proper name or a title. The English draft translates it as a proper name ('Amira'), but the Geʿez could also mean 'the commander' or 'the prince.' The reading here follows the draft, but this is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'Amira' (አሚረ) may be a title or a proper name; its exact referent is unclear.","The phrase 'the peoples who were oppressing them' (አሕዛበ፡ እለ፡ ያመነድብዎሙ፡) is ambiguous: it could refer to Egyptians or other groups.","The transition from the first paragraph to Chapter 29 is abrupt; the narrative logic connecting the two sections is not explicit."],"confidence":"medium","notes":[]},{"i":75,"ref":"p75","source":"አፍቅሩ፡ ኪያየ፡ ወአነሂ፡ አፍቅር፡ ሕይወተክሙ፡ ወተማኅፀኑ፡ ኀቤየ፡ ወአነሂ፡ ወፀንዓ፡ ክሙ። ወተከሉ፡ ብየ፡ ወአነሂ፡ አድኀነክሙ፡ ይቤ፡ እግዚአብሔር፡ ዘኵሎ፡ ይመልክ። ወኢትሑር፡ ግድመ፡ ግድመ፡ ቅረቡኒ፡ ወአቀርበክሙ፡ እስመ፡ ፍናዋተ፡ ርትዓተ፡ አፈቅር፡ ይቤ፡ እግዚአብሔር፡ ዘኵሉ፡ ይመልክ፡ አንጽሑ፡ እደዊክሙ፡ ኃጥአን፡ ወጽልሕዋን፡ ወአዕትቱ፡ እከየ፡ ልብክሙ። ወአነሂ፡ አዓትት፡ መዓትየ፡ እምኔክሙ፡ ወእትመየጠክሙ፡ በሣሕል፡ ወበምሕረት። ወዓርኅቅ፡ እምኔክሙ፡ ፀረ፡ ዓላውያን፡ እለ፡ ይገብሩ፡ ዓመፃ፡ በከመ፡ አድኃንክዎ፡ ለዳ፡ ዊት፡ ገብርየ፡ እም፡ ብዙኅ፡ ትምይንተ፡ ኀሩ፡ እለ፡ ተራከብዎ፡ እምእደ፡ ጎልያድ፡ ረዓይታዊ፡ ወእምዕደ፡ ሳኦል፡ ዘኃሠሠ፡ ከመ፡ ይቅትሎ፡ ወእምእደ፡ አቤሴሎም፡ ወልዱ፡ ዘፈቀደ፡ ከመ፡ ይንሣእ፡ መንግሥቶ። ወከማሁ፡ አድኀኖሙ፡ ለእለ፡ ይገብሩ፡ ፈቃድየ፡ ወየዓቅቡ፡ ትእዛዝየ፡ ወይትዓገሡ፡ በሕግየ፡ ወአውርሶሙ፡ ክብረ፡ ወአነግሦሙ፡ መልዕልተ፡ ኵሉ፡ ከመ፡ ይትፈሥሑ፡ በዝየኒ፡ ዓለም፡ ወበዘይመጽእ፡ ዓለም። ወይከውኑ፡ ሱቱፋነ፡ ምስለ፡ ቡሩካነ፡ ነገሥት፡ እለ፡ አሥመርዎ፡ ለእግዚአብሔር፡ በስነ፡ ሕይወቶሙ፡ በከመ፡ ሳሙኤል፡ እንዘ፡ ለሊሁ፡ ሕፃን፡ ዘኃረዮ፡ እግዚአብሔር፡ እምንዕሱ፡ በስነ፡ ሕይወቱ። ወተናግሮ፡ ከመ፡ ይንግሮ፡ ለኤሊ፡ ካህን፡ አረጋዊ፡ ወሠናይ፡ ምግባሩ፡ ለሳሙኤል፡ ነቢይ፡ እንዘ፡ ይትለዓክ፡ በውስተ፡ ቤተ፡ እግዚአብሔር፡ አምላክ። ወሶበ፡ ልህቀ፡ ውስተ፡ ቤተ፡ እግዚአብሔር፡ እንዘ፡ ይትለዓክ፡ ረስዮክመ፡ ይሢም፡ ሕዝበ፡ ወይቅባዕ፡ ነገሥተ፡ በትእዛዘ፡ እግዚአብሔር።","english":"Love me, and I too love your life. And trust in me, and I too will strengthen you. And rely on me, and I too will save you, says the Lord who rules over all. And do not go far, far away; draw near to me, and I will bring you near, for I love the straight paths, says the Lord who rules over all. Stretch out your hands, sinners and transgressors, and I will remove the evil of your heart. And I too will remove my wrath from you, and I will forgive you with mercy and compassion. And I will drive away from you the hostility of the oppressors who commit iniquity, as I saved David, my servant, from the many tribulations of the strong who encountered him from the hand of Goliath the Philistine, and from the hand of Saul who sought to kill him, and from the hand of Absalom his son who desired to seize his kingdom. And likewise I saved those who do my will, and obey my command, and are guided by my law, and I bequeathed them honor and exalted them above all, so that they might rejoice in this world and in the world to come. And they will become companions with the blessed kings who praised the Lord in the beauty of their lives, as Samuel, who as a child was chosen by the Lord from his youth in the beauty of his life. And he spoke as he spoke to Eli the priest, the elder of good deeds, concerning Samuel the prophet, as he ministered in the house of the Lord God. And when he grew up in the house of the Lord, as he ministered, he was accepted, and he blessed the people and anointed kings by the command of the Lord.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"አፍቅሩ፡ ኪያየ፡ ወአነሂ፡ አፍቅር፡ ሕይወተክሙ","severity":"info","text":"The passage shifts from third-person narrative to a first-person divine speech, marked by ይቤ እግዚአብሔር ('says the Lord'). This is a homiletic insertion common in Ethiopic expansions.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ከመ፡ አድኃንክዎ፡ ለዳ፡ ዊት፡ ገብርየ፡","severity":"info","text":"The reference to David's deliverance from Goliath, Saul, and Absalom echoes 1 Samuel 17, 1 Samuel 18–31, and 2 Samuel 15–18, respectively. The phrasing is a free Ethiopic paraphrase, not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ሳሙኤል፡ እንዘ፡ ለሊሁ፡ ሕፃን፡ ዘኃረዮ፡ እግዚአብሔር","severity":"info","text":"The account of Samuel's childhood service in the temple and his selection by God draws on 1 Samuel 1–3, but the Ethiopic tradition amplifies his piety and priestly role, as seen in later hagiography.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ወይከውኑ፡ ሱቱፋነ፡ ምስለ፡ ቡሩካነ፡ ነገሥት","severity":"info","text":"The promise of companionship with 'blessed kings' reflects Ethiopic royal ideology, linking biblical kingship to the Solomonic dynasty. This motif is typical of Aksumite-era texts that sacralize monarchy.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወኢትሑር፡ ግድመ፡ ግድመ፡ ቅረቡኒ","severity":"caution","text":"The repetition ግድመ ግድመ ('far, far away') may be a scribal dittography or an intentional rhetorical doubling. The English draft renders it as a single instance, but the Geʿez has two occurrences.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ረዓይታዊ","severity":"info","text":"ረዓይታዊ (rəʿaytawi) is a Geʿez term for 'Philistine', derived from Hebrew פְּלִשְׁתִּים via Greek. It is used here to identify Goliath's ethnic origin, consistent with Ethiopic biblical tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker shifts abruptly from narrative to divine voice; the text does not mark the transition explicitly.","The phrase ግድመ ግድመ may be a scribal error or an intentional emphasis; the English draft collapses it."],"confidence":"high","notes":[]},{"i":76,"ref":"p76","source":"ወአፈዮ፡ ቅብዓ፡ መንግሥት፡ በእዴሁ፡ ሶበ፡ ገብረ፡ ፈቃደ፡ እግዚአብሔር፡ አምላኩ፡ እስመ፡ አሥመሮ፡ ቅድሜሁ፡ ከመ፡ ያንግሥ፡ ሕዝበ፡ ዘኃረየ፡ እግዚአብሔር፡ እምደቂቀ፡ እስራኤል። ወእንዘ፡ ሀሎ፡ ሳኦል፡ በመንግሥት፡ ይቤሎ፡ እግዚአብሔር፡ ለሳሙኤል፡ ነቢይ፡ ሑር፡ ቅብዖ፡ ለዳዊት፡ ወልደ፡ ዕሤይ፡ ዘእምቤተ፡ ይሁዳ፡ እስመ፡ ሠመርክዎ።\n\nChapter 30\n\nወጾላዕኪ፡ ቤተ፡ ሳኦል፡ እስመ፡ አምፅዓኒ፡ በእንተ፡ ዘተዓደወ፡ ካልየ። ወዓነሂ፡ ተዓወርክዎ፡ ወኢይደግም፡ አንግሦተ፡ እምቤተ፡ ዚአሁ፡ እስመ፡ ኢዓቀበ፡ ቃልየ። ወከማሁ፡ እለ፡ ኢዓቀቡ፡ ቃልየ፡ ወኢየሐውሩ፡ በሕግየ፡ ወበሥርዓትየ፡ እከልዕ፡ እምኔሆሙ፡ ሀብትየ፡ ወመንግሥትየ፡ እምዘርኦሙ፡ እስከ፡ ለዓለም። ወእኔስሕ፡ ከመ፡ ኢይድግም፡ አዕብዮቶሙ፡ አላ፡ ዘእንበለ፡ ዘአጠፍዖሙ፡ እስመ፡ አመ፡ አዕበይክዎሙ፡ ኢየዓብዩኒ፡ ወእመ፡ አክበርክዎሙ፡ ኢያከብሩኒ። ወአመ፡ ዓሠነይኩ፡ ሎሙ፡ ኢያሤንዩ፡ ሊተ፡ ወአመ፡ መሀርክዎሙ፡ ኢይምህሩኒ። እስመ፡ ረሰይክዎሙ፡ ርእሰ፡ ላዕለ፡ ኵሉ፡ ወኢረስዩኒ፡ ርእሰ፡ ዲቤሆሙ፡ ወሶበ፡ አክበርክዎሙ፡ እምኵሉ፡ ኢያከብሩኒ፡ ወኢዓቀቡ፡ ትእዛዝየ። ወአነሂ፡ ነሣእኩ፡ ሀብተ፡ ዘወሀብክዎሙ፡ ወኢያገብዕ፡ ሎሙ፡ በከመ፡ መሐልኩ፡ በመዓትየ፡ ወለዘአክበረኒ፡ አከብሮ፡ ወለዘአፍቀረኒ፡ አፈክሮ፡ ከመዝ፡ ይቤ፡ እግዚአብሔር፡ ዘኵሎ፡ ይመልክ። ወለእለሰ፡ ኢየከብሩኒ፡ ወኢዓቀቡ፡ ትእዛዝየ፡ እሞቅስሞ፡ እምሀብትየ፡ ዘወሀብክዎሙ። ይቤ፡ እግዚአብሔር፡ ዘኵሎ፡ ይመልክ፡ ለዘአፍቀረኒ፡ አፈቅሮ፡ ወለዘአዕበየኒ፡ አዓብዮ።","english":"you close to me. And he anointed the oil of kingship in his hand when he did the will of the Lord his God, for he had made him worthy before him to rule the people whom the Lord had chosen from among the sons of Israel. And while Saul was in the kingdom, the Lord said to Samuel the prophet, \"Go, anoint David, son of Jesse, from the house of Judah, for I have chosen him.\"\n\nChapter 30\n\nAnd I have become angry with the house of Saul because they brought me to this because of what happened to the second one. And I have now become angry with them, and I will not again restore the kingdom from his house, for they have not heeded my word. And likewise, those who have not heeded my word and do not walk according to my law and my ordinance, I will take away my wealth and my kingdom from their seed forever. And as for me, I will not again increase their greatness, except for what I have already given them, for when I increased them, they did not increase me, and when I honored them, they did not honor me. And when I did good to them, they did not do good to me, and when I taught them, they did not teach me. For I made them head over all, and they did not make me head over themselves, and when I honored them above all, they did not honor me and did not obey my command. And I have taken back the wealth that I gave them, and it will not benefit them, as I promised in my wrath. And to the one who honored me, I will honor; and to the one who loved me, I will love. Thus says the Lord who rules over all. And as for those who do not honor me and do not obey my command, I will remove them from my wealth that I gave them. Says the Lord who rules over all: to the one who loved me, I will love; and to the one who honored me, I will honor.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 30","severity":"info","text":"The chapter heading appears mid-speech, separating the Lord’s address to sinners from the historical example of Saul and David. This suggests a later editorial insertion or a break in the source manuscript.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሑር፡ ቅብዖ፡ ለዳዊት፡","severity":"info","text":"The command to Samuel to anoint David echoes 1 Samuel 16:1–13, where Samuel anoints David in place of Saul. The Geʿez text adapts the biblical narrative to fit the homiletic context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ቅብዓ፡ መንግሥት፡","severity":"info","text":"The phrase “oil of kingship” (ቅብዓ መንግሥት) is a technical term for royal anointing, distinct from priestly anointing. It appears only here in the First Ethiopian Maccabees, reinforcing the Davidic legitimacy theme.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ቤተ፡ ሳኦል፡","severity":"info","text":"The “house of Saul” refers to the Saulide dynasty, which the Lord rejects in favor of David. This reflects the Ethiopian tradition of David as a type of the righteous ruler, a motif common in Aksumite royal ideology.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ወለዘአፍቀረኒ፡ አፈቅሮ፡","severity":"info","text":"The reciprocal formula “to the one who loved me, I will love” mirrors the conditional covenant language found in the earlier passage (p75). This repetition structures the divine speech as a series of conditional promises.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢዓቀበ፡ ቃልየ።","severity":"caution","text":"The phrase “they have not heeded my word” (ኢዓቀበ ቃልየ) is ambiguous: it could mean disobedience to a specific command or general rejection of divine law. The translation “heeded” is interpretive; the Geʿez verb ኢዓቀበ can also mean “kept” or “observed.”","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of “the second one” (ዘተዓደወ ካልየ) is unclear; it may refer to a specific event in Saul’s reign or a textual corruption.","The phrase “ኢዓቀበ ቃልየ” is ambiguous between “heeded” and “kept” the word.","The chapter break at “Chapter 30” interrupts the divine speech, raising questions about the manuscript’s structural integrity."],"confidence":"medium","notes":[]},{"i":77,"ref":"p77","source":"እስመ፡ አመ፡ እግዚአብሔር፡ ዘእኳንንኵሎ፡ ወአልቦ፡ ዘያመሥጥ፡ እምእዴየ፡ በሰማይ፡ በላዕሉ፡ ወበምድር፡ በታሐቱ፡ እስመ፡ አነ፡ እግዚአብሔር፡ ዘእቀትል፡ ወአሐዩ፡ ዘእቅሥፍ፡ ወእሠሃል። ወዕበይሰ፡ ወክብር፡ ዚአየ፡ ውእቱ፡ ለዘአፍቀርክዎ፡ አከብሮ፡ ወለዘጾላዕኩ፡ አኃሥር\nወአነ፡ ዘእሠሀሎሙ፡ ለእለ፡ ያፈቅሩኒ፡ ወይዜከሩ፡ ስምየ፡ በኵሉ፡ ጊዜ፡ ለነዳይ፡ ወለባዕል፡ አነ፡ መጋቤ፡ ሲሳይ። ወአኮ፡ ለሰብእ፡ ባሕቲቱ፡ አላ፡ ለእንስሳኒ፡ ወለአዕዋፍኒ፡ ወለአራዊትኒ፡ ወለዓሣትኒ፡ ዘውስተ፡ ባሕር፡ ወለአክይስትኒ። ወለአናብርትኒ፡ ወለሐርገፃትኒ፡ ወለእንጐታትኒ፡ ወለብሔሞትኒ፡ ወለቈርነነዓት። ወኵሉ፡ ዘይትሐወስ፡ ውስተ፡ ማይ፡ ውኵሉ፡ ዘይሠርር፡ መልዕልተ፡ ነራስ፡ ውእቱኪ፡ ዚአየውእቱ። ወአነ፡ ዘእሴሲ፡ በዘይደሉ፡ ወበዘይትፈቀድ፡ ለኵሎሙ፡ እለ፡ ኃሠሡ፡ ኪያየ።\n\nChapter 31\n\nነገሥትኒ፡ ኢይሠየሙ፡ ዘእንበለ፡ ፈቃድየ፡ ወምስኪናንኒ፡ ኢይነደዩ፡ ዘእንበለ፡ በትእዛዝየ፡ ወኃያላን፡ እይፀንዑ፡ ዘእንበለ፡ በፈቃድየ። ወአነ፡ አሀብክዎ፡ ለዳዊት፡ ሞገሰ፡ ወጥበበ፡ ለሰሎሞን፡ ወአነ፡ ወሰክዎ፡ ዓመታተ፡ ለሕዝቅያስ። ወአነ፡ አሕፀዕኩ፡ መዋዕሊሁ፡ ለጎልያድ፡ ወአነ፡ ወሀብክዎ፡ ኃይለ፡ ለሶምሶን፡ ወካዕበ፡ አድከምኩ፡ ኃይሎ። ወአድኀንክዎ፡ አነ፡ ለዳዊት፡ ገብርየ፡ እምእደ፡ ጎልያድ፡ ረአይታዊ። ወዓዲ፡ እምእደ፡ ሳኦል፡ ንጉሥ፡ ወዓዲ፡ እምእደ፡ ካልዑ፡ ረዓይታዊ፡ ዘይትቃወሞ፡ ወእምእደ፡ ኵሎሙ፡ እለ፡ ይትቃወምዎ፡ ወይትቃረንዎ፡ እስመ፡ ዓቀበ፡ ትእዛዝየ።","english":"For I am the Lord who has made all things, and there is none who can take from my hand, in heaven above or on earth beneath. For I am the Lord who kills and brings to life, who punishes and forgives. And my greatness and glory belong to him whom I have loved, honoring him, and to him whom I have hated, I bring low. And I am the one who forgives those who love me and remember my name at all times, for the poor and the rich. I am the provider of food, and not for man alone, but also for animals, birds, wild beasts, fish in the sea, reptiles, serpents, locusts, monkeys, elephants, rhinoceroses, and all that moves in the water, and all that creeps upon the earth—it is mine. And I am the one who provides for all who need and desire me.\n\nChapter 31\n\nKings do not reign without my will, and the poor do not suffer without my command, and the mighty do not prevail without my consent. And I gave grace to David and wisdom to Solomon, and I added years to Hezekiah. And I shortened the days of Goliath, and I gave strength to Samson, and then I weakened his strength. And I saved David, my servant, from the hand of Goliath the Philistine, and again from the hand of Saul the king, and again from the hand of his other Philistine who opposed him, and from the hands of all who opposed him and fought against him, because he kept my command.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 31","severity":"info","text":"The chapter division here is editorial; the Geʿez text continues the divine speech without a break in the manuscript tradition.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"መጋቤ ሲሳይ (mägabe sisay)","severity":"info","text":"Literally 'provider of food,' a divine epithet emphasizing God's role as universal sustainer, paralleling similar titles in Ethiopic liturgical texts.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወአነ ዘእሴሲ በዘይደሉ ወበዘይትፈቀድ","severity":"info","text":"Echoes Psalm 145:18 (LXX 144:18) 'I am the one who provides for all who need and desire me,' adapted to the first-person divine voice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Goliath the Philistine","severity":"info","text":"The Philistine designation (ፊልሳዊ) reflects the biblical narrative of 1 Samuel 17, but here Goliath is presented as a type of the enemy God subdues.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ወአነ አሕፀዕኩ መዋዕሊሁ ለጎልያድ","severity":"info","text":"The shortening of Goliath's days parallels the lengthening of Hezekiah's life, illustrating God's absolute control over human lifespan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Samson","severity":"info","text":"Samson's strength and its weakening (ወካዕበ አድከምኩ ኃይሎ) reflect a tradition known from Judges 16, but the phrasing here is unique to Ethiopic Maccabees.","cites":[{"key":"hollis:alma990015312960203941","label":"The Munro-Hay collection of aksumite coins","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990015312960203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'his other Philistine' (ካልዑ ረዓይታዊ) is unclear; it may refer to a second Philistine opponent of David not named in the canonical text.","The phrase 'all that creeps upon the earth' (ዘይሠርር መልዕልተ ነራስ) is ambiguous in scope, possibly including insects or small reptiles."],"confidence":"high","notes":[]},{"i":78,"ref":"p78","source":"ወአነሂ፡ አፍቀርኩ፡ ኪያሁ፡ ወለኵሎሙ፡ እለ፡ የዓቅቡ፡ ትእዛዝየ፡ ነገሥት፡ ወመኳንንት፡ አነሂ፡ አፈቅሮሙ፡ ወእሁቦሙ፡ ኃይለ፡ ወመዊዓ፡ በላዕለ፡ ፀሮሙ። እስመ፡ ውእቶሙኒ፡ አስተፍሥሁኒ። ወካዕበ፡ እሁቦሙ፡ ምድረ፡ ርስት፡ እንተ፡ መሐልኩ፡ ለአበዊሆሙ፡ ምድረ፡ ንጽሕተ፡ ወብርህተ፡ ከመ፡ ይትዋረሱ፡ ምድረ፡ አበዊሆሙ።\n\nChapter 32\n\nወአንትሙኒ፡ ነገሥት፡ ወመኳንንት፡ ስምዑኒ፡ ቃልየ፡ ወዕቀቡ፡ ትእዛዝየ፡ ይቤ፡ እግዚአብሔር፡ ዘኵሎ፡ ይመልክ፡ በከመ፡ አምዕዑኒ፡ ደቂቀ፡ እስራኤል፡ ወአምለኩ፡ ባዕደኒ፡ አማልክተ፡ እንዘ፡ አነ፡ እግዚአብሔር፡ አምላኮሙ፡ ዘዓቀብክዎሙ፡ ወአድኃንክዎሙ፡ ወአልኀቅዎሙ፡ እምነ፡ አበዊሆሙ፡ ወሴሰይክዎሙ፡ በኵሉ፡ ዘፈቀዱ። ወአዕረግዎሙ፡ ዲበ፡ ኃይለ፡ ምድር፡ ወሴሰይክዎሙ፡ በረከታ፡ ለምድር፡ ወበከመ፡ ይደሉ፡ አዕፃደተ፡ ወይን፡ እለ፡ ኢተከሉ፡ ወለቅብዓ፡ ዘይት፡ ወዘዘቅተ፡ ማይ፡ ጥዑመ፡ ዘኢከረዩ። ወፀቃውዓ፡ መዓር፡ ወሀሊበ፡ በግዕ፡ ምስለ፡ ቂቅሐ፡ ሥርናይ፡ ወአልባሰ፡ ሠርጕ፡ ወኵሉ፡ ዘይትፈከድ፡ ሎሙ። ወአልቦ፡ ዘአኅጣዕክዎሙ፡ እምዘሰአሉኒ።","english":"And I have loved him, and all those who keep my commandments, kings and nobles, I have loved them and given them strength and victory over their enemies, for they have pleased me. And again I have given them a land of inheritance, which I promised to their fathers, a pure and bright land, that they might inherit the land of their fathers.\n\nChapter 32\n\nAnd you, kings and nobles, hear my word and keep my commandments, says the Lord of all, who rules, as the children of Israel have heard me and worshipped other gods besides me, while I am the Lord, their God, who preserved them and saved them and led them out from their fathers, and established them in all that they desired. And I raised them up upon the strength of the land, and established for them the blessing of the land, and as is fitting, the fruits of the vine which they planted, and the oil of olives, and the sweet water of springs which they dug, and the abundance of pasture, and the milk of sheep with the honey of bees, and garments of silk, and everything that is produced for them. And there is nothing that I have withheld from them of what they asked of me.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 32","severity":"info","text":"The chapter division here is a later editorial insertion, not original to the Geʿez text, and marks a thematic shift from divine monologue to direct address.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ንጽሕተ ወብርህተ","severity":"info","text":"The phrase 'pure and bright land' (ንጽሕተ ወብርህተ) echoes Geʿez liturgical language for the Promised Land, not a specific biblical verse.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወአምለኩ ባዕደኒ አማልክተ","severity":"info","text":"The accusation that Israel worshipped other gods (ወአምለኩ ባዕደኒ አማልክተ) recalls the prophetic rebuke in 1 Kings 19:10 and Hosea 2:13, though not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ሠርጕ","severity":"info","text":"The mention of 'silk garments' (ሠርጕ) reflects Aksumite trade connections with the Silk Road, indicating a localizing adaptation of the biblical land of plenty.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ወሀሊበ በግዕ ምስለ ቂቅሐ ሥርናይ","severity":"info","text":"The pairing of sheep's milk with honey (ወሀሊበ በግዕ ምስለ ቂቅሐ ሥርናይ) parallels the description of the Promised Land in Deuteronomy 8:7-9, but with local Geʿez terms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ወአንትሙኒ ነገሥት ወመኳንንት","severity":"info","text":"The direct address to 'kings and nobles' (ወአንትሙኒ ነገሥት ወመኳንንት) suggests a paraenetic function in Ethiopian courtly settings, reinforcing royal obedience to divine law.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'I have loved him' (አፍቀርኩ ኪያሁ) lacks an explicit antecedent; it may refer to a specific king or to Israel collectively.","The transition at Chapter 32 is abrupt; the speaker shifts from first-person divine monologue to direct address without clear narrative cue."],"confidence":"high","notes":[]},{"i":79,"ref":"p79","source":"Chapter 33\n\nወዓዲ፡ ሲሰይክዎሙ፡ መና፡ በገዳም፡ ኅብስተ፡ በከመ፡ ይቤ፡ ዳዊት፡ ወኅብስተ፡ መላእክቲሁ፡ በልዑ፡ እጓለ፡ እመሕያው። ወዘንተ፡ ኵሎ፡ ረሰይኩ፡ ሎሙ፡ ወከመ፡ ይምልኩኒ፡ በጽድቅ፡ ወበርትዕ። ወእሙንቱሰ፡ ኢያምልኩኒ፡ ወአነሂ፡ ተሐየይክዎሙ፡ ይቤ፡ እግዚአብሔር፡ ዘኵሎ፡ ይመልክ፡ ወአምዕዑኒ፡ ወሖሩ፡ በዘኢኮነ፡ ፍናወ፡ ዚአየ። ወአነሂ፡ በከመ፡ ምግባሮሙ፡ እፈድዮሙ፡ ወበከመ፡ ግብረ፡ እደዊሆሙ፡ ተሐየይክዎሙ፡ እስመ፡ ተሐከዩ፡ አምልኮትየ፡ ወኢተዓገሡ፡ በሥርዓትየ፡ ወበምክርየ፡ ወአውርዶሙ፡ ውስተ፡ ኵነኔ፡ ደይን፡ ዘበሰማያት። ወበምድርኒ፡ አሐፅፅ፡ መዋዕሊሆሙ፡ እስመ፡ ኢዓቀቡ፡ ትእዛዝየ፡ ወአነሂ፡ እትመዓዖሙ። ወአንተኒ፡ ንጉሥ፡ አኮኑ፡ ሰብእ፡ አንተ፡ ዘትመውት፡ ወትማስን፡ ዘጌሠመ፡ ትከውን፡ ዕፄ፡ ወዕፄይያተ፡ ወሐመደ። ወይእዜሰ፡ ትትሜካህ፡ ወትት፡ ዔበይ፡ ከመ፡ ዘኢይመውት፡ ለዓለም። እንተሰኪ፡ ሰብእ፡ ዘይእዜ፡ ታስተርኢ፡ ሕያወ፡ ወጊሠመ፡ መዋቲ፡ ይቤ፡ እግዚአብሔር፡ ዘኵሎይመልክ። ወለእመሰ፡ ዓቀብከ፡ ቃልየ፡ ወትእዛዝየ፡ አውርሰከ፡ ሀገረ፡ ቅድስተ፡ ምስለ፡ እለ፡ ገብሩ፡ ፈቃድየ፡ ክቡራን፡ ነገሥት፡ እለ፡ ብሩህ፡ ማኅደሪሆሙ፡ ወሠናያን፡ አክሊላቲሆሙ፡ ወመናብርቲሆሙ፡ ዘወርቅ፡ ወዘብሩር፡ እለ፡ ርሱያን፡ እለ፡ ይነብሩ፡ ዲቤሆሙ። ወትትፌሥሁ፡ በውስተ፡ ሀገሩ፡ እንተ፡ ቅርብት፡ ማኅደር፡ ለገባርያነ፡ ሠናያት። ወለገባርያነ፡ እኪትሰ፡ ኢይደልዖሙ፡ ይባዑ፡ ውስተ፡ ይእቲ፡ ሀገር፡ እንተ፡ ይበውኡ፡ ክቡራን፡ ነገሥት። እስመ፡ ኢዓቀቡ፡ ቃልየ፡ ወሥርዓትየ፡ ይቤ፡ እግዚአብሔር፡ ዘኵሎ፡ ይመልክ።","english":"Chapter 33\n\nAnd again, I fed them manna in the wilderness, bread, as David said, and the bread of his angels, the children of the living ate. And all this I gave them, and as they ruled me in righteousness and justice, and they indeed ruled me, and I loved them, said the Lord who rules all. And they listened to me and went in the path that was mine. And I, according to their deeds, I reward them, and according to the work of their hands, I loved them, because they kept my worship and did not transgress my ordinance and my counsel. And I brought them down into the judgment of the court that is in heaven and on earth; I shortened their times because they did not keep my commandments, and I will punish them. And you, O king, are you not a man who dies and decays, who becomes grass, wood, and ashes? And now you boast and exalt yourself as one who does not die forever? What is man, that now he sees life and soon death? said the Lord who rules all. And if you have kept my word and my commandment, I will make you inherit the holy city with those who did my will, the honored kings whose dwelling is bright and whose crowns and thrones are of gold and crystal, who are righteous, who sit upon them and rejoice in his city which is near the dwelling of the doers of good. And for the doers of evil, they will not be given to enter that city where the honored kings dwell, because they did not keep my word and my ordinance, said the Lord who rules all.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 33","severity":"info","text":"The chapter heading marks a new unit of direct divine speech, continuing the address to kings and nobles from the previous chapter.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሲሰይክዎሙ፡ መና፡ በገዳም፡ ኅብስተ፡","severity":"info","text":"The feeding of manna in the wilderness echoes Exodus 16 and Psalm 78:24-25 (LXX), where manna is called 'bread of angels'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ኅብስተ፡ መላእክቲሁ፡","severity":"info","text":"'Bread of his angels' is a rare phrase, possibly derived from Psalm 78:25 LXX (ἄρτον ἀγγέλων), linking manna to angelic sustenance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ወአውርዶሙ፡ ውስተ፡ ኵነኔ፡ ደይን፡ ዘበሰማያት። ወበምድርኒ፡","severity":"info","text":"The 'judgment of the court in heaven and on earth' reflects a dual eschatological and earthly judgment, common in Ethiopic apocalyptic literature.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ወአንተኒ፡ ንጉሥ፡ አኮኑ፡ ሰብእ፡ አንተ፡ ዘትመውት፡","severity":"info","text":"The rhetorical question 'are you not a man who dies?' parallels the admonition in 1 Maccabees 2:16-18, where human mortality is contrasted with divine permanence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወአነሂ፡ በከመ፡ ምግባሮሙ፡ እፈድዮሙ፡","severity":"caution","text":"The phrase 'I reward them according to their deeds' is ambiguous: it could mean divine retribution in the afterlife or temporal reward; the context suggests both.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'children of the living' (እጓለ፡ እመሕያው) is unclear; possibly a reference to angels or righteous humans.","The phrase 'I brought them down into the judgment of the court' may imply a specific eschatological trial, but the text does not specify timing."],"confidence":"medium","notes":[]},{"i":80,"ref":"p80","source":"Chapter 34\n\nመንግሥተ፡ ሜዶን፡ ትማስን፡ ወመንግሥተ፡ ሮምሰ፡ ትፀንዕ፡ ፈድፋደ፡ ላዕለ፡ መንግሥተ፡ መቄዶንያ፡ ወመንግሥተ፡ ነነዌ፡ ወበላዕለ፡ መንግሥተ፡ ፋርስ። ወመንግሥተ፡ ኢትዮጵያ፡ ላዕለ፡ መንግሥተ፡ እስክንድርያ፡ ውመንግሥተ፡ ሞዓብ፡ ላዕለ፡ አማሌቅ፡ እስመ፡ ይትንሥኡ። ወይትነሣእ፡ እኁ፡ ላዕለ፡ እኁሁ፡ ወይገብር፡ እግዚአብሔር፡ በቀለ፡ በከመ፡ ነበበ፡ ላዕሌሆሙ፡ ከመ፡ ይትኃለቁ። ወይቤ፡ ይትነሣእ፡ መንግሥት፡ ላዕለመንግሥት፡ ወሕዝብ፡ ላዕለ፡ ሕዝብ፡ ወሀገር፡ ላዕለ፡ ሀገር። ወይከውን፡ ሐከክ፡ ወይከውን፡ ቀትል፡ ወረኃብ፡ ወብድብድ፡ ወድልቅልቅ፡ ወቢተተ፡ ክረምት፡ እስመ፡ ተንሥአ፡ ሰላም፡ ወፍቅር፡ ወወረደ፡ መቅሠፍቱ፡ እግዚአብሔር፡ ላዕሌሃ። ወአመ፡ አልፀቀት፡ ዕለተ፡ እግዚአብሔር፡ ግብተ፡ ከመ፡ እንተ፡ መብረቅ፡ ዘያስተርኢ፡ እምጽባሕ፡ እስከ፡ ምዕራብ። ወአሜሃ፡ ይትፈደይ፡ ኬሉ፡ በከመ፡ ምግባሩ፡ ወበከመ፡ ፃማ፡ እደዊሁ፡ ወበከመ፡ ፍሬ፡ ምግባሩ፡ እስመ፡ ለሊሁ፡ ይቤ፡ እግዚአብሔር፡ በዕለተ፡ ኵነኔ፡ ይትቤቀሎሙ፡ ወበጊዜ፡ ይድኀጽ፡ እግሮሙ፡ እስመ፡ ቀርበ፡ ዕለተ፡ ኊልቆሙ። ይእተ፡ አሚረ፡ ያኃልቆሙ፡ እግዚአብሔር፡ ለገባርያነ፡ እኪት፡ እለ፡ ኢሐውሩ፡ በሕጉ፡ ውስተ፡ ኵነኔ፡ ዘለዓለም፡ ሕዝበ፡ ይሁዳ፡ ወቆጵሮስ፡ ወሰማርያ፡ ወደማስቆ፡ ወሕዝበ፡ ባቢሎን። ወእለሂ፡ ይነብሩ፡ ደስያት፡ ዓረብ፡ ወሕንደኬ፡ ወኖባ፡ ወሳባ፡ ወግብፅ፡ ወኢትዮጵያ፡ ወክሎሙ፡ እለ፡ ይነብሩ፡ ዲቤሆን።","english":"Chapter 34\n\nThe kingdom of the Medes will be humbled, and the kingdom of the Romans will be strengthened, one against the other, over the kingdom of Macedonia and the kingdom of Nineveh, and over the kingdom of Persia. And the kingdom of Ethiopia over the kingdom of Alexandria, and the kingdom of Moab over Amalek, for they will rise up. And a brother will rise up against his brother, and the Lord will execute vengeance, as he has decreed against them, that they may be destroyed. And he said: A kingdom will rise up against a kingdom, and a people against a people, and a country against a country. And there will be famine, and there will be slaughter, and hunger, and confusion, and turmoil, and the destruction of winter, for peace and love have arisen, and the Lord’s punishment has descended upon her. And when the day of the Lord’s wrath passes, like lightning that flashes from east to west, then each one will be rewarded according to his deed, and according to the work of his hands, and according to the fruit of his deed, for the Lord himself said: On the day of judgment they will be examined, and at the time their feet will be shaken, for their end has drawn near. This is what the Lord will cause to pass over them, for the workers of evil who have transgressed his law, into eternal judgment: the people of Judah, and Cyprus, and Samaria, and Damascus, and the people of Babylon. And also those who dwell in the deserts of Arabia, and India, and Nubia, and Saba, and Egypt, and Ethiopia, and all those who dwell upon them.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 34","severity":"info","text":"This chapter is a prophetic oracle listing kingdoms and peoples that will rise and fall, culminating in a judgment scene. It follows a narrative of divine reward and punishment from the previous chapter.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"መንግሥተ፡ ሜዶን፡","severity":"info","text":"The kingdom of the Medes is listed first among those humbled, reflecting a historical memory of Median power before the Persian Empire. The Geʿez text uses 'Medes' (ሜዶን) consistently with biblical usage.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወይቤ፡ ይትነሣእ፡ መንግሥት፡ ላዕለመንግሥት፡","severity":"info","text":"The phrase 'a kingdom will rise up against a kingdom' echoes prophetic language in the Hebrew Bible, such as Isaiah 19:2, where nations rise against each other in eschatological conflict.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ሕዝበ፡ ይሁዳ፡ ወቆጵሮስ፡ ወሰማርያ፡ ወደማስቆ፡ ወሕዝበ፡ ባቢሎን።","severity":"info","text":"The list of peoples (Judah, Cyprus, Samaria, Damascus, Babylon) reflects a broad geographical scope typical of apocalyptic literature, combining biblical and Hellenistic regions. Cyprus and Damascus appear as centers of diaspora or conflict.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ወኢትዮጵያ፡","severity":"info","text":"Ethiopia is listed among the peoples judged, indicating the text's Ethiopian context and its inclusion of Ethiopia in a universal eschatological schema. This reflects the work's reception in Ethiopian Orthodox tradition.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወበጊዜ፡ ይድኀጽ፡ እግሮሙ፡","severity":"caution","text":"The phrase 'at the time their feet will be shaken' is ambiguous: it may mean they will stumble or be displaced. The English draft renders it as 'shaken,' but the Geʿez verb ይድኀጽ (yidḥaṣ) can also mean 'tremble' or 'be moved.'","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'her' in 'the Lord’s punishment has descended upon her' is unclear; it may refer to a kingdom or land mentioned earlier.","The phrase 'destruction of winter' (ቢተተ ክረምት) is obscure; it may be a metaphor for a season of calamity or a specific event."],"confidence":"medium","notes":[]},{"i":81,"ref":"p81","source":"አሜሃ፡ የአምራኒ፡ ከመ፡ አነ፡ ውእቱ፡ እግዚአብሔር፡ ዘእኳንን፡ ሰማየ፡ ወምድረ፡ ወአነ፡ ውእቱ፡ ዘአሁብ፡ ክብረ፡ ወሞገሰ፡ ወአነ፡ ዘእቀትል፡ ወአሐዩ። ወአነ፡ ዘአሠርቅ፡ ጸሐየ፡ ወእፌንዎ፡ ውስተ፡ ምዕራቢሁ፡ ወአነ፡ ዘአመጽእ፡ ሠናየ፡ ወእኩየ። ወአነ፡ ዘአምጽእ፡ ሕዝበ፡ ዘኢተአምሩ፡ እለ፡ ይበልዑ፡ ፍሬ፡ ፃማክሙ፡ ወመራዕየ፡ አልህምቲክሙ፡ ወአባግዒክሙ። ወይኰልርዕ፡ ደቂቀክሙ፡ በቅድሜክሙ፡ ወይፄውውዎሙ፡ ወኢትክሉ፡ አድኀኖቶሙ፡ ወይበልዑ፡ ራሕፀክሙ፡ ወለምለመክሙ፡ እስመ፡ ኢፈራህክሙ፡ ትእዛዘ፡ እግዚአብሔር፡ ዘሰማዕክሙ፡ እስመ፡ ኢተቶስሐ፡ መንፈሰ፡ እግዚአብሔር፡ ላዕሌክሙ። ወዘሰ፡ ኅዱር፡ መንፈሰ፡ እግዚአብሔር፡ ላዕሌሁ፡ የአምር፡ ኵሎ፡ በከመ፡ ይቤሎ፡ ናቡከደነ፡ ፆር፡ ለዳንኤል፡ ነቢይ፡ እስመ፡ እሬኢ፡ መንፈሰ፡ እግዚአብሔር፡ ላዕሌከ። እስመ፡ ዘቦ፡ መንፈሰ፡ እግዚአብሔር፡ የአምር፡ ኵሎ፡ ኅቡዕኒ፡ ክሡተ፡ ይከውኖ፡ ሎቱ፡ ወአልቦ፡ ዘይትኀባዕ፡ እመንፈሰ፡ እግዚአብሔር፡ አላ፡ የአምር፡ ኵሎ፡ ኅቡዐኒ፡ ወክሡተኒ። እስመ፡ ንሕነሰ፡ ሰብእ፡ ንሕነ፡ ዘጌመ፡ ንመውት፡ ወይትከሠት፡ ምግባራቲነ፡ ዘበኅቡዕ፡ ኬሉ፡ ዘገበርነ። በከመ፡ ይፈትንዎ፡ ለወርቅ፡ ወለብሩር፡ በእሳት፡ ከማሁ፡ ይትፈተኑ፡ ኃጥአን፡ በደኃሪት፡ ዕለት፡ እስመ፡ ኢዓቀቡ፡ ትእዛዘ፡ እግዚአብሔር። አሜሃኪ፡ ይትፈተኑ፡ ምግባራቲሆሙ፡ ለኵሎሙ፡ ደቂቀ፡ እስራኤል፡ ወለኵሎሙ፡ አሕዛብ።","english":"Now I, I am the one who is the Lord who made heaven and earth, and I am the one who gives glory and honor, and I am the one who kills and brings to life, and I am the one who makes the sun set and sends it into its west, and I am the one who brings good and evil, and I am the one who brings a people whom you do not know, who will eat the fruit of your planting and the pasture of your cattle and your sheep, and they will slaughter your children before you and drive them away, and you will not be able to save them, and they will eat your bread and your grain, because you feared the commandment of the Lord which you heard, because the Spirit of the Lord has not moved upon you. And he upon whom the Spirit of the Lord dwells knows everything, as Nebuchadnezzar the king said to Daniel the prophet, \"For I see the Spirit of the Lord upon you.\" For he who has the Spirit of the Lord knows everything hidden and secret, and there is nothing that is hidden from the Spirit of the Lord, for it knows everything hidden and secret. For we are human beings, we who are destined to die, and our deeds which we did in secret will be revealed, as gold and silver are tested by fire; likewise sinners will be tested on the last day, because they transgressed the commandment of the Lord. Now then, the deeds of all the children of Israel and of all the nations will be tested.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from the preceding prophetic narrative to a first-person divine speech, then to a third-person reflection on the Spirit of the Lord, forming a homiletic or apocalyptic unit.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"አሜሃ","severity":"info","text":"The Geʿez adverb አሜሃ (ʾamehā) means 'now' or 'then', often introducing a new rhetorical or prophetic section.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ናቡከደነ፡ ፆር፡ ለዳንኤል፡ ነቢይ","severity":"info","text":"The reference to Nebuchadnezzar speaking to Daniel the prophet echoes Daniel 4–5, where Daniel interprets the king's dreams and the Spirit of God is invoked.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"መንፈሰ፡ እግዚአብሔር","severity":"info","text":"The phrase 'Spirit of the Lord' (መንፈሰ እግዚአብሔር) reflects a prophetic or apocalyptic motif common in Ethiopic literature, possibly influenced by the Old Testament and early Christian pneumatology.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ወርቅ፡ ወለብሩር፡ በእሳት","severity":"info","text":"The testing of gold and silver by fire as a metaphor for divine judgment appears in the New Testament (e.g., 1 Corinthians 3:13, 1 Peter 1:7) and is here applied to sinners on the last day.","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"},{"key":"dossier:greek-catena-petri-i","label":"gap dossier: Catena on the First Epistle of Peter (the so-called 'Catena of Andrew')","url":"https://naxiai.com/christian/gaps/greek-catena-petri-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢተቶስሐ፡ መንፈሰ፡ እግዚአብሔር","severity":"caution","text":"The phrase 'the Spirit of the Lord has not moved upon you' is ambiguous: it may mean the Spirit has not stirred or has not been sent; the translation 'moved' is interpretive.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the first-person speaker ('I am the Lord') is ambiguous: it may be a divine voice or a prophetic persona; the text does not clarify.","The phrase 'the Spirit of the Lord has not moved upon you' could be read as either the Spirit has not stirred or has not been sent; the Geʿez verb ተቶስሐ (tatosḥa) is ambiguous."],"confidence":"medium","notes":[]},{"i":82,"ref":"p82","source":"Chapter 35\n\nአሌ፡ ለክሙ፡ ኃያላነ፡ እስራኤል፡ እስመ፡ ላዕሌክሙ፡ ይትመዓዕ፡ እግዚአብሔር፡ በእንተ፡ ዘኢያሠነይክሙ፡ ፍትሐ፡ ለእጓለ፡ ማውታ። አሌ፡ ለክሙ፡ እለ፡ ተሐወሩ፡ ቤተ፡ መያሲ፡ በነግህ፡ ወበሠርክ፡ ወትሠክሩ፡ ወትገምፁ፡ ወኢታጸምዑ፡ ፍትሐ፡ ዕጓለ፡ ማውታ፡ ወዕቤራት፡ ወትነብሩ፡ ውስተ፡ ምርዓት፡ ወጹግ። ከመዝ፡ ይቤሎሙ፡ እግዚአብሔር፡ ለኃያላን፡ እስራኤል፡ አሌ፡ ለክሙ፡ ለእመ፡ ኢሖርክሙ፡ በትእዛዝየ፡ ወኢዓቀብክሙ፡ ቃልየ፡ ወኢያፈቅርክሙ፡ ዘአነ፡ እፈቅድ። ወአነሂ፡ አመጽእ፡ ላዕሌክሙ፡ መቅሠፍተ፡ ወመንሡተ፡ ወሕማመ፡ ወተኃልቁ፡ ከመ፡ ብልዓ፡ ዓፄ፡ ወቍንቍኒ፡ ወአይትረከብ፡ ዓሠርክሙ፡ በውስተ፡ አድዋሌክሙ። ወትከውን፡ በደወ፡ ሀገርክሙ፡ ወኵሎ፡ ዘርእያ፡ ቀዳሜ፡ ይጠፍሕ፡ እደዊሁ፡ ወይትፋፀይ፡ ላዕሌሃ፡ እንዘ፡ ይብል፡ አኮኑ፡ ዛቲ፡ ሀገር፡ እንተ፡ ምልዕተ፡ ላዕሌሃ፡ በረከተ፡ ወኵሎ፡ ሠናያተ፡ ከመዝኑ፡ ረሰይ፡ እግዚአብሔር፡ በእከዮሙ፡ ለእለ፡ ይነብሩ፡ ውስቴታ። አሌ፡ ላቲ፡ ወአዕበየት፡ ልባ፡ ወአልዓለት፡ ርእሳ፡ ወአንኃት፡ ክሣዳ፡ እስከ፡ የኃሥራ፡ እግዚአብሔር፡ ውስተ፡ መሬተ፡ ምድር፡ ወበእንተ፡ ትዕቢቶሙ፡ ለዕለ፡ ይነብሩ፡ ውስቴታ፡ ወኮነት፡ በድወ፡ ወበቍለ፡ ላዕሌሃ፡ ሦክ፡ ወአሜከላ። ወኮነት፡ ብሕውሰ፡ ወምጕሕያ፡ ወኮነት፡ ዐፀ፡ ወበድወ፡ ወአራዊትኒ፡ የኃድሩ፡ በውስቴታ። ወኪነት፡ መፍርህተ፡ ለእለ፡ የኃልፉ፡ ውስቴታ፡ እስመ፡ መዓተ፡ እግዚአብሔር፡ ወድቀ፡ ላዕሌሃ፡ ወሰትየት፡ እምጽዋዓ፡ መዓቱ፡ በእንተ፡ ትዕቢተ፡ ልባ፡ በእከዮሙ፡ ለእለ፡ ይነብርዋ።","english":"Chapter 35\n\nWoe to you, O mighty ones of Israel, for the Lord is angry with you because of the judgment you have unjustly rendered concerning the son of the dead. Woe to you who have gathered in the House of the Maccabees by morning and evening, and who labor and toil but do not complete the judgment of the son of the dead and the orphans, and who dwell in pasture and desert. Thus the Lord said to the mighty ones of Israel: Woe to you if you have walked according to my commandment and have not kept my word and have not loved what I love. And I myself will bring upon you punishment, plague, sickness, and destruction, like the devouring of a moth and a gnat; and your ten will not be found within your borders. And a curse will be upon your land, and everything that was before will wither at his hands, and it will be scattered over her, while he says, \"Is this not the land that was full of blessing and all good things?\" Thus the Lord decreed because of the wickedness of those who dwell within her. Woe to her, and her heart became proud, and she lifted up her head, and she bowed her neck until the Lord casts her down into the depths of the earth. And because of the pride of those who dwell within her, she became a curse and a desolation upon her, a thorn and a bramble. And she became a waste and a ruin, and she became a thicket and a desert, and wild beasts dwell within her. And she became a terror to those who pass through her, for the wrath of the Lord fell upon her, and she drank from the cup of his wrath because of the pride of her heart, because of the wickedness of those who dwell in her.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 35","severity":"info","text":"This chapter is a prophetic oracle of judgment, structured as a series of 'woe' (አሌ) pronouncements against the 'mighty ones of Israel' (ኃያላነ እስራኤል).","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኃያላነ እስራኤል","severity":"info","text":"The phrase 'mighty ones of Israel' (ኃያላነ እስራኤል) likely refers to the Maccabean warriors or leaders, echoing the work's title and context.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ቤተ መያሲ","severity":"info","text":"'House of the Maccabees' (ቤተ መያሲ) is a key term, possibly denoting a sanctuary or assembly place for the Maccabean community.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"አሌ ለክሙ","severity":"info","text":"The repeated 'woe' (አሌ) formula echoes prophetic oracles in the Old Testament, such as Isaiah and Jeremiah, where divine judgment is pronounced.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ዕጓለ ማውታ","severity":"info","text":"The phrase 'son of the dead' (ዕጓለ ማውታ) may refer to a specific legal or narrative context within the Maccabean tradition, possibly a case of inheritance or justice.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢሖርክሙ","severity":"caution","text":"The reading 'ኢሖርክሙ' (if you have walked) is uncertain; the Geʿez text may contain a scribal error or variant, as the expected form would be 'ኢሖርክሙ' (walked) but the context suggests a conditional clause.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'son of the dead' (ዕጓለ ማውታ) is unclear; it may be a specific figure or a generic legal case.","The phrase 'your ten' (ዓሠርክሙ) is ambiguous—possibly a numerical reference or a corruption."],"confidence":"medium","notes":[]},{"i":83,"ref":"p83","source":"Chapter 36\n\nኢትትመካሁ፡ መቄዶናውያን፡ ወኢታዕበዩ፡ ክሣደክሙ፡ አማሌቃውያን፡ እስመ፡ ሀሎ፡ እግዚአብሔር፡ ዘይትቤቀል፡ ላዕሌክሙ። እስመ፡ ትትሊዓሉ፡ እስከ፡ ሰማይ፡ ወትወርዱ፡ ውስተ፡ ሲኦል። ወአመ፡ ቀዳሜ፡ በዓቶሙ፡ ለእስራኤል፡ ውስተ፡ ምድረ፡ ግብፅ፡ በመንግሥተ፡ ሜዶና፡ ውያን፡ ወሞዓባውያን፡ ይቤ፡ ኢትትመክሁ፡ እስመ፡ ኢይደሉ፡ ትዕይርተ፡ እግዚአብሔር፡ ላዕሌክሙ፡ ከመ፡ ትትዓየርዎ። ወአንተሂ፡ ወልደ፡ ዓመት፡ ይስማኤላዊ፡ ለምንት፡ ታነውህ፡ ክሣደከ፡ ኀበ፡ ዘኢኮነ፡ ዚአከ፡ ኢትዜከርኑ፡ ከመ፡ እግዚአብሔር፡ ይኳንነከ፡ አመ፡ ዕለተ፡ ኵነኔ፡ ከመ፡ አመ፡ ተንሥአ፡ ከመ፡ ይኰንና፡ ለምድር። አሜሃ፡ ትትፈደይ፡ በከመ፡ ግብረ፡ እደዊከ፡ ለምንት፡ ታሌዕል፡ ልበከ፡ ወታነውኅ፡ ክሣደከ፡ ይቤ፡ እግዚአብሔር፡ ዘኵሎይመልክ። ወአነሂ፡ እትዒየረከ፡ በከመ፡ ተዓየርኮሙ፡ ለእለ፡ ኢኮኑ፡ ዚአከ፡ ወኀበሂ፡ ፈነውኩከ፡ እስመ፡ ትከውን፡ ዘፈቀድከ፡ ትግብር፡ እኪተ። ወከማሁ፡ አነኒ፡ ዕገብር፡ ላዕሌከ፡ ይቤ፡ እግዚአብሔር፡ ዘኵሎ፡ ይመልክ፡ ወአንተኒ፡ ለእመ፡ ገብርከ፡ ሠናየ፡ ወአፍቀርከ፡ ዘአነ፡ አፈቅር፡ ወአነሂ፡ እሰምዓከ፡ በኵሉ፡ ዘሰአልከኒ። ወእገብር፡ ፈቃድከ፡ ለእመ፡ ገብርከ፡ ፈቃድየ፡ ወትኢቃወም፡ ለከ፡ ፀረከ፡ ወእባርክ፡ ለከ፡ ተግባረከ፡ ወዘርአከ፡ ወውሉደከ። ወእባርክ፡ መራዕየ፡ አልህምቲከ፡ ወአባግዒከ፡ ወእባርክ፡ ኀበ፡ ኵሉ፡ ዘወደይከ፡ እዴከ፡ ለእመ፡ ሐርከ፡ በትእዛዝየ፡ ወገበርከ፡ ዘአነ፡ አፈቅር፡ ይቤ፡ እግዚአብሔር፡ ዘኵሎ፡ ይመልክ።","english":"Chapter 36\n\nWoe to you, O Macedonians, and you have bowed your necks, O Amalekites, for the Lord exists who will take vengeance upon you. For you have exalted yourselves up to heaven and descended into Sheol. And when the enemies of Israel were in the land of Egypt, in the kingdom of the Medes and the Moabites, he said: Woe to you, for you do not know the punishment of the Lord upon you, that you might be punished by it. And you also, O son of a year, Ishmaelite, why do you bare your neck to one who is not your own? Do you not remember that the Lord will judge you on the day of judgment, as when he arose to judge the earth? Then you will be rewarded according to the work of your hands. Why do you lift up your heart and bare your neck? said the Lord who rules all. And I will punish you as you punished those who were not your own. And behold, I sent you because you were to do as you wished, evil. And likewise I will do to you, said the Lord who rules all. And you also, if you have done good and loved what I love, then I will listen to you in all that you have asked of me, and I will do your will. If you have done my will and have hated your enemy, I will bless your work and your seed and your children. I will bless the pastures of your cattle and your sheep, and I will bless all that you have placed your hand upon, if you have kept my commandment and done what I love, said the Lord who rules all.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Chapter 36","severity":"info","text":"This chapter continues the prophetic speech of the Lord that began in Chapter 35, maintaining the same rhetorical pattern of woe-oracles and conditional blessings.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"መቄዶናውያን (Macedonians)","severity":"info","text":"The Geʿez term 'Macedonians' here likely refers to the Hellenistic Seleucid rulers, conflating them with the historical enemies of Israel in the Maccabean period.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኢትትመካሁ (woe to you)","severity":"info","text":"The repeated woe-formula (ኢትትመካሁ) is a distinctive feature of this Ethiopic text, echoing prophetic language found in the Old Testament, particularly in Isaiah and Jeremiah.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኢትትመካሁ፡ መቄዶናውያን፡ ... ኢታዕበዩ፡ ክሣደክሙ፡ አማሌቃውያን፡","severity":"info","text":"The pairing of Macedonians and Amalekites as enemies of Israel recalls the biblical Amalekites (Exod 17:8–16; 1 Sam 15) and the Maccabean conflict with the Seleucids, blending historical and typological enemies.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ወልደ፡ ዓመት፡ ይስማኤላዊ (son of a year, Ishmaelite)","severity":"info","text":"The phrase 'son of a year, Ishmaelite' is obscure; 'Ishmaelite' may denote a non-Israelite or Arab, while 'son of a year' could be a term for a young or inexperienced person, possibly a corruption or unique idiom.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወኀበሂ፡ ፈነውኩከ (and behold, I sent you)","severity":"caution","text":"The shift from third-person address ('you, O Macedonians') to second-person singular ('I sent you') is abrupt; the text may be composite or contain a lacuna, as the speaker (the Lord) changes addressees without clear transition.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'son of a year, Ishmaelite' is unclear; it may be a specific figure or a generic term for a foreigner.","The abrupt shift from plural to singular addressee in the Lord's speech suggests possible textual corruption or a change in source material.","The relationship between the Macedonians, Amalekites, Medes, and Moabites is conflated, reflecting a non-historical, typological use of these names."],"confidence":"medium","notes":[]},{"i":84,"ref":"p84","source":"ወለእመ፡ ኢገበርከ፡ ፈቃድየ፡ ወኢሐርከ፡ በትእዛዝየ፡ ወኵነኒየ፡ ይረክብከ፡ ዝንቱ፡ ኵሉ፡ ኵነኔየ፡ ዘተነግረ፡ ቀዳሚ፡ ወኢትክል፡ አምሥጦ፡ እመዓትየ፡ እንተ፡ ትመጽእ፡ ላዕሌከ፡ በኵሉ፡ ጊዜ፡ እስመ፡ ኢተገሥከ፡ በትእዛዝየ፡ ወኢሐርከ፡ በኵነኔየ። ውኢያብደርከ፡ ዘአነ፡ አበድር፡ ወተሐይከ፡ እምስብሐትየ፡ ወእምአምልኮትየ፡ እንዘ፡ አነ፡ ፈጠርኩከ፡ እምኀበ፡ ኢሀሎከ። ወሀብኩከ፡ ክብረ፡ ወስብሐተ፡ በኀበ፡ ሰብእ፡ እለ፡ ታሕቲከ፡ ከመ፡ ትግበር፡ ኵሎ፡ ዘፈ፡ ቀድከ፡ ትቅትል፡ ወታሁ፡ ትሕንጽ፡ ወትንስት፡ ታክብር፡ ወታኅሥር፡ ታልዕል፡ ወታት፡ ሕት፡ ዚአከ፡ ውእቱ። ለእመ፡ ገብርከ፡ ፈቃደ፡ እግዚአብሔር፡ ወሖርከ፡ በትእዛዛቲሁ፡ ያፈቅረከ፡ ከመ፡ ትትፌሣሕ፡ ምስሌሁ፡ በመንግሥቱ፡ ወትኩን፡ ክፍለ፡ ምስሌሆሙ፡ ለእለ፡ ወረሰዋ፡ ለቅድስት፡ ሀገር። እስመ፡ ይቤ፡ ለእመ፡ ተዓገሡኒ፡ አወርሶሙ፡ ክብረ፡ ወሞገሰ፡ ወአሥተፌሥሆሙ፡ በቤተ፡ ጸሎትየ፡ ወይከውኑ፡ ኅሩያነ፡ ወሥሙራነ፡ ከመ፡ መሥዋዕተ፡ ቍርባን፡ ይቤ፡ እግዚአብሔር፡ ዘኵሎ፡ ይመልክ። ኢትትሐከዩ፡ ገቢረ፡ ሠናይ፡ ወፍኖተ፡ መድኃኒት፡ ከመ፡ ትዕድዉ፡ እሞት፡ ውስተ፡ ሕይወት። ወለእለሰ፡ የዓቅቡ፡ ገቢረ፡ ሠናይ፡ ይተመሐፀኖሙ፡ እግዚአብሔር፡ ውስተ፡ ኵሉ፡ ሠናይ፡ ከመ፡ ይኵንዎ፡ አግብርቲሁ፡ ከመ፡ ኢዮብ፡ ዘዓቀቦ፡ እግዚአብሔር፡ እምኵሉ፡ እኩይ።","english":"And if you do my will and obey my command, my punishment will overtake you—all this punishment that was proclaimed before—and you will not escape my wrath, which will come upon you at all times, because you transgressed my command and disobeyed my judgment. And you have destroyed what I established, and you have turned away from my praise and from my worship, though I created you from nothingness. And I gave you honor and praise among the people beneath you, so that you might do all that you intended: you kill and you spare, you build and you destroy, you honor and you despise, you exalt and you abase—your own will is that. But if you do the will of the Lord and walk in his commandments, he will love you, so that you may rejoice with him in his kingdom and become a portion with those who have inherited the holy city. For he said: If you obey me, I will cause you to inherit honor and dignity, and I will make you rejoice in my house of prayer, and you will be chosen and renowned, like the sacrifice of the offering. The Lord who rules over all said: Do not hinder those who do good and the path of salvation, so that you may pass from death into life. And as for those who hinder those who do good, the Lord will strike them down in all goodness, so that they may become his servants, like Job, whom the Lord protected from all evil.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ኢተገሥከ","severity":"info","text":"The verb ኢተገሥከ (ʼatagaśka) means 'you transgressed' or 'you violated,' here referring to disobedience of divine command, a key theme in the passage.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኵነኔ","severity":"info","text":"ኵነኔ (kʷǝnne) is a Geʿez term for 'punishment' or 'judgment,' used repeatedly in this passage to emphasize divine retribution.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኢዮብ","severity":"info","text":"The reference to Job (ኢዮብ) as one protected by God from all evil echoes the biblical figure's righteousness and divine favor, though no specific verse is quoted.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"This passage reflects a homiletic or exhortatory style common in Ethiopic para-biblical literature, blending legal and sapiential language to address a community under divine judgment.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between conditional threats (if you disobey) and conditional promises (if you obey), creating a binary rhetorical structure typical of covenantal discourse.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢተገሥከ","severity":"caution","text":"The Geʿez text at the phrase ኢተገሥከ በትእዛዝየ may be corrupt or ambiguous; the English draft reads 'transgressed my command,' but the verb could also imply 'you were negligent.'","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker shifts between first-person divine voice and third-person reference to the Lord, possibly indicating a composite or redacted source.","The phrase 'like the sacrifice of the offering' (ከመ መሥዋዕተ ቍርባን) is unclear in context—whether it compares the faithful to a sacrificial offering or to the act of offering itself."],"confidence":"medium","notes":[]},{"i":85,"ref":"p85","source":"ወከመ፡ አብርሃም፡ ዘአድኃኖሙ፡ አመ፡ ይቀትሎሙ፡ ለንግሥት፡ ወበከመ፡ አድኀኖ፡ ለሙሴ፡ እምእደ፡ ፈርዖን፡ ወእምእዴሆሙ፡ ለከናኔዎን፡ እለ፡ ነበረ፡ ኀቤሆሙ፡ አብርሃም፡ እንዘ፡ ይህክዋ፡ ለነፍሱ፡ ሠርከ፡ ወነግህ፡ መዓልተ፡ ወሌሊተ፡ ከመ፡ ያወርድዎ፡ ውስተ፡ ጣዖቶሙ። ወውእቱሰ፡ ይትዔገሥ፡ እንዘ፡ የዓብዮሙ፡ ውስተ፡ ዘዚአሆሙ፡ ግልፍዋት፡ እንዘ፡ ይስሕብዎ። ወውእቱኒ፡ እንዘ፡ የአብዮሙ፡ ወይፈርሆ፡ ለእግዚአብሔር፡ ዘፈጠሮ፡ እስመ፡ ምዕመኑ፡ ውእቱ፡ አብርሃም፡ እግዚአብሔር፡ ዘኪያሁ፡ ተአመነ፡ እምንዕሱ። ወኢያሕፀፀ፡ አምልኮቶ፡ ለእግዚአብሔር፡ እስከ፡ ዓመ፡ ሞቱ፡ እስመ፡ ፈድፋደ፡ ያፈቅሮ፡ ለእግዚአብሔር፡ ወኢተዓደወ፡ እምትእዛዙ፡ እስከ፡ ዕለተ፡ ሞቱ፡ ወመሐረ፡ ለደቂቁ፡ ከመ፡ ይዕቀቡ፡ ትእዛዘ፡ እግዚአብሔር። ወእሙንቱኒ፡ ኢተዓደዉ፡ እምትእዛዙ፡ በከመ፡ ገብረ፡ አቡሆሙ፡ ዘርአ፡ አብርሃም፡ አግብርቲሁ፡ ኢተዓደወ፡ እምትእዛዙ፡ ለእግዚአብሔር፡ ይስሐቅ፡ ወያዕቆብ፡ ዘበእንቲአሆሙ፡ ነገረ፡ እግዚአብሔር፡ እንዘ፡ ይብሎሙ፡ ለመላእክቲሁ፡ ብየ፡ አርክ። በዲበ፡ ምድር፡ አብርሃም፡ ፍቁርየ፡ ወይስሐቅ፡ ቍልዒየ፡ ወያዕቆብ፡ ዘሠምረት፡ ነፍስየ፡ ዘእምኔሆሙ፡ ተሰባሕኩ፡ ይቤ፡ እግዚአብሔር፡ ዘኵሎ፡ ይመልክ። ወደደቂቀ፡ እስራኤል፡ ፈድፋደ፡ እንዘ፡ ያምዕዕዎሙ፡ ዘልፈ፡ ወውእቱኒ፡ እንዘ፡ ይት፡ ዔሦሙ፡ ወይሴስዮሙ፡ መና፡ በገዳም። ወአልባሲሆሙኒ፡ ኢበልያ፡ ወኢገርሆሙ፡ ኢነቅዓ፡ እስመ፡ ተሴሰዩ፡ መና፡ ዝውእቱ፡ ኅብስተ፡ አእምሮ።","english":"And as Abraham saved them when he was about to kill them for the kingdom, and as he saved Moses from the hand of Pharaoh and from the hands of the Canaanites who were with him, Abraham, while hiding his soul, worked day and night to bring them into their idol, and he himself was driven, while magnifying them into their skulls, while laughing. And he himself, while magnifying them and fearing the Lord who created him, for he is a believer, Abraham, in whom the Lord believed from his youth, and he did not cease his worship of the Lord until the year of his death, for he loved the Lord exceedingly and did not transgress his command until the day of his death, and he taught his children to keep the command of the Lord. And they also did not transgress his command, as their father did; the seed of Abraham, his servants, did not transgress his command to the Lord. Isaac and Jacob, about whom the Lord spoke to his angels, saying, \"On the face of the earth, Abraham my beloved, Isaac my offspring, and Jacob, in whom my soul delighted, from them I am glorified,\" said the Lord who rules all. And the children of Israel exceedingly, while making them numerous forever, and he himself, while feeding them and giving them manna in the wilderness, and clothing them, not letting them hunger nor thirst, for they were fed manna, which is the bread of knowledge.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ኢተዓደወ","severity":"info","text":"The Geʿez verb 'ኢተዓደወ' (ʾi-taʿaddawa) means 'to transgress' or 'to disobey,' used here to describe the failure to follow divine command, a key theme in this passage.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"አብርሃም፡ ዘአድኃኖሙ፡ አመ፡ ይቀትሎሙ፡ ለንግሥት","severity":"info","text":"The reference to Abraham saving them from being killed for the kingdom echoes Genesis 14, where Abraham rescues Lot from captivity, though the phrasing here is distinctive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"አድኀኖ፡ ለሙሴ፡ እምእደ፡ ፈርዖን","severity":"info","text":"The saving of Moses from Pharaoh's hand alludes to Exodus 2, where Moses is rescued from the Nile, but the mention of Canaanites is non-biblical, suggesting a haggadic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"መና፡","severity":"info","text":"Manna (መና) is described as 'bread of knowledge' (ኅብስተ፡ አእምሮ), a unique epithet not found in the biblical Exodus account, possibly reflecting a theological interpretation in Ethiopian tradition.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"አብርሃም፡ ፍቁርየ፡ ወይስሐቅ፡ ቍልዒየ፡ ወያዕቆብ፡ ዘሠምረት፡ ነፍስየ","severity":"info","text":"The divine speech praising Abraham, Isaac, and Jacob as 'beloved,' 'offspring,' and 'delight of my soul' parallels the language of the Apostolic Constitutions and early Christian liturgies, not the Hebrew Bible.","cites":[{"key":"dossier:greek-catena-corinthios-i","label":"gap dossier: Catena on the First Epistle to the Corinthians (Vatican type, from Paris gr. 227)","url":"https://naxiai.com/christian/gaps/greek-catena-corinthios-i"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢተዓደወ፡ እምትእዛዙ፡ ለእግዚአብሔር፡ ይስሐቅ፡ ወያዕቆብ","severity":"caution","text":"The text states that Isaac and Jacob did not transgress God's command, but the preceding narrative about Abraham's idolatrous actions (magnifying into skulls) creates a logical tension, possibly due to textual corruption or a lost interpretive frame.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'እንዘ፡ ይስሕብዎ' (while laughing) is ambiguous: it may indicate mockery or a ritual act, and its relation to Abraham's actions is unclear.","The reference to 'Canaanites who were with him' (ከናኔዎን፡ እለ፡ ነበረ፡ ኀቤሆሙ፡) is obscure; it may conflate the Exodus narrative with later traditions about Canaanites in Egypt."],"confidence":"medium","notes":[]},{"i":86,"ref":"p86","source":"ወልቦሙሰ፡ ዘልፈ፡ ይርኅቅ፡ እምእግዚአብሔር፡ ወአልቦሙ፡ ተስፋ፡ ለድኂን፡ እስመ፡ እምትካት፡ ገባርያነ፡ እኪት። ወኢኮኑ፡ ከመ፡ አበዊሆሙ፡ አብርሃም፡ ይስሐቅ፡ ወያዕቆብ፡ እለ፡ አሥመርዎ፡ ለእግዚአብሔር፡ በስነ፡ ሕይወቶሙ፡ አላ፡ ኮኑ፡ ከመ፡ ቀስተ፡ ጠዋይ፡ ወዘልፈ፡ ያምዕዕዎ፡ በጣዖቶሙ፡ ወበአውግሪሆሙ፡ ወበአድባሪሆሙ፡ ወይበልዑ፡ በውስተ፡ አድባር፡ ወበውስተ፡ አዕዋም፡ ወበውስተ፡ ፆላዕት። ወይጠብሑ፡ ወይሠውዑ፡ ወይቴፈሥሑ፡ በግብረ፡ እደዊሆሙ፡ ወይበልዑ፡ ዝቡሐ፡ ወይሰተዩ፡ ወይነ፡ ሞጻሕቶሙ፡ ወይዘፍኑ፡ ወይትዋነዩ፡ ምስለ፡ አጋንንት። ወያስተጥዕሙ፡ ሎሙ፡ አጋንንት፡ በኵሉ፡ ዘፈኖሙ፡ ወተውኔቶሙ፡ ወበኵሉ፡ ስካ፡ ሮሙ፡ ወዝሙት፡ ዘእንበለ፡ ዓቅም፡ ወስስዕት፡ ወትዕግልት፡ ዘኢይሠምር፡ ቦቱ፡ እግዚአ፡ ብሔር። ወሦዑ፡ ለግልፎ፡ ከነዓን፡ ወለበዓል፡ ወለማርያ፡ ምድያም፡ ወለግልፍዋተ፡ ኤሎፍሊ፡ ዳጎን፡ ወአጵሎን፡ ወለአርጤማዲስ፡ ወለራጽዮን። ወለኵሉ፡ አማልክቲሆሙ፡ ለአሕዛብ፡ እለ፡ ዓውዶሙ፡ ይመልኩ፡ ኵሉ፡ በከመ፡ ገብሩ፡ አሕዛብ፡ በዘርእዩ፡ ወበዘሰምዑ፡ ወኵሉ፡ ተውኔቶሙ፡ ወዘፈኖሙ፡ ወውዋዒሆሙ፡ ዘይገብሩ፡ አሕዛብ። ወከማሁ፡ ይገብሩ፡ ሕዝበ፡ እስራኤል፡ እለ፡ ይብሉ፡ ናመልኮ፡ ለእግዚአብሔር፡ ወኢይገብሩ፡ ሕጎ፡ ወትእዛዞ፡ ዘነገሮሙ፡ ሙሴ፡ በኦሪት፡ ከመ፡ ይዕቀቡ፡ ትእዛዛተ፡ እግዚአ፡ ብሔር፡ ወይትገሃሡ፡ እምአምልኮ፡ ጣዖት። ወኢያመልኩ፡ ባዕዳነ፡ አማልክተ፡ ዘእንበለ፡ አምላከ፡ አበዊሆሙ፡ ዘሴሰዮሙ፡ እክለ፡ ገራውህ፡ ወአዕረጎሙ፡ ዲበ፡ ኃይለ፡ ምድር፡ ወአጽገቦሙ፡ መዓረ፡ እምኰኵሕ፡ ወሴሰዮሙ፡ መና።","english":"And those who are far from God and have no hope of salvation, because they are from the evil company of servants, and they are not like their fathers Abraham, Isaac, and Jacob, who pleased God by the beauty of their lives. But they are like a crooked bow, and they continually worship their idols and their images and their mountains, and they eat in the mountains and in the forests and in the deserts, and they slaughter and offer sacrifices and rejoice in the work of their hands, and they eat the sacrifice and drink wine, and their drunkenness is excessive, and they dance and revel with demons, and the demons answer them in everything they ask and in all their songs and in all their dances and music without measure and without limit and without end, which God does not permit. And they sacrificed to the calf of Canaan and to Baal and to Marya Midyan and to the calves of Elophli, Dagon, and Apollo, and to Artemis, and to Rasyon, and to all the gods of the nations, which they set up to worship, all as the nations did in what they saw and heard, and all their songs and their requests and their festivals that the nations celebrate. And likewise do the people of Israel who say, \"We worship God,\" but they do not observe the law and the commandment that Moses told them in the Torah, that they should keep the commandments of God and be far from the worship of idols, and they should not worship other gods besides the God of their fathers, who gave them the grain of the fields and raised them up on the strength of the earth and saved them from the cave of the thorns and gave them manna.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"እምትካት ገባርያነ እኪት","severity":"info","text":"The phrase 'from the evil company of servants' likely refers to the demonic or idolatrous retinue, contrasting with the patriarchs.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ከመ ይዕቀቡ ትእዛዛተ እግዚአ ብሔር","severity":"info","text":"The exhortation to keep God's commandments and avoid idol worship echoes Deuteronomic law, particularly Deuteronomy 6:4-9.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ለግልፎ ከነዓን ወለበዓል ወለማርያ ምድያም","severity":"info","text":"The list of deities (calf of Canaan, Baal, Marya Midyan, Dagon, Apollo, Artemis, Rasyon) reflects a syncretistic polemic against Canaanite and Hellenistic cults.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ወከማሁ ይገብሩ ሕዝበ እስራኤል","severity":"info","text":"This passage contrasts the idolatrous nations with Israelites who claim to worship God but fail to observe the law, forming a parallel admonition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ወኢያመልኩ ባዕዳነ አማልክተ","severity":"info","text":"The condemnation of worshiping other gods reflects the Ethiopic Christian reception of Maccabean anti-idolatry rhetoric, adapted to local polemics.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወአጽገቦሙ መዓረ እምኰኵሕ","severity":"caution","text":"The phrase 'saved them from the cave of the thorns' is obscure; it may be a corruption or a reference to an unknown tradition about the patriarchs.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Marya Midyan' and 'Rasyon' is uncertain; they may be local deities or corruptions of known names.","The phrase 'cave of the thorns' (መዓረ እምኰኵሕ) lacks clear biblical or extra-biblical parallel."],"confidence":"medium","notes":[]},{"i":87,"ref":"p87","source":"ወኢያኀጥዖሙ፡ ዘተመነዩ፡ ወዘፈቀዱ፡ እስመ፡ ውእቱ፡ አምላኮሙ፡ ወይሴስዮሙ፡ ዘፈቀዱ። ወውእቶሙሰ፡ ኢየኃድጉ፡ አምዕዖቶ፡ ለእግዚአብሔር፡ ወሶበ፡ ያስተፈሥሆሙ፡ ይረ፡ ስዕዎ፡ ለእግዚአብሔር። ወሶበ፡ ይቀሥፎሙ፡ የዓወይው፡ ኀቤሁ፡ ወያድኅኖሙ፡ እምንዳቤሆሙ፡ ዘረከቦሙ፡ ወካዕበ፡ ይትፌሥሑ፡ ገሃደ፡ ወይነብሩ፡ ነዋሃ፡ መዋዕለ። ወሶቤሃ፡ ይመይጡ፡ ልቦሙ፡ ወይገብዑ፡ ከመ፡ ያምዕዕዎ፡ ለእግዚአብሔር፡ ከመ፡ ትካት፡ ወያነሥእ፡ ቦሙ፡ አሕዛበ፡ እለ፡ ዓውዶሙ፡ ከመ፡ ይቅትልዎሙ፡ ወያገብርዎሙ፡ ወያመነድብዎሙ። ወካዕበ፡ ይትመየጡ፡ ወይገይሱ፡ ወየዓወይዉ፡ ኀበ፡ እግዚአብሔር፡ አምላኮሙ። ወውእቱኒ፡ ይምህሮሙ፡ አኮ፡ በእንተ፡ ርእሶሙ፡ አላ፡ በእንተ፡ አበዊሆሙ፡ ዘመሐለ፡ ወዓቀመ፡ ኪዲኖ፡ ምስለ፡ ወአብርሃም፡ ወይስሐቅ፡ ወያዕቆብ፡ እለ፡ እምዓለም፡ አሠምርዎ፡ ለእግዚአብሔር፡ በስነ፡ ሕይወቶሙ። ወለእለ፡ አፍቀርዎ፡ ወዓቀቡ፡ ትእዛዞ፡ አፍቀሮሙ፡ ከመ፡ ያብዝኅ፡ ዘርኦሙ፡ ከመ፡ ኆፃ፡ ባሕር፡ ወከመ፡ ከዋክብተ፡ ሰማይ። ወከመ፡ ኆፃ፡ ባሕርሰ፡ ዘይቤ፡ ነፍሳት፡ ኃጥአን፡ አመ፡ ትንሣኤ፡ ሙታን፡ እለ፡ ይበውኡ፡ ውስተ፡ ባሕረ፡ እሳት፡ እምደቂቀ፡ እስራኤል። ወነፍሳት፡ ጻድቃንሰ፡ ከመ፡ ከዋክብት፡ ብሩሃት፡ በመልዕልተ፡ ሰማያት፡ እምዘርኦም፡ ለደቂቀ፡ እስራኤል፡ እስመ፡ ይቤሎ፡ እግዚአብሔር፡ ለአብርሃም፡ ነጽር፡ ሰማየ፡ በሌሊተ፡ ወኊልቆሙ፡ ለከዋክብተ፡ ሰማይ፡ እመ፡ ትክል፡ ኊልቆቶሙ። ወከማሁ፡ ዘርእከ፡ ጻድቃን፡ ያበርሁ፡ ከመ፡ ከዋክብት፡ በመንግሥተ፡ ሰማያት።","english":"And they do not sin, those who have hoped and those who have desired, because He is their God and He saves them, those whom they have desired. And as for them, they do not abandon the worship of the Lord; and when He makes them rejoice, they offer sacrifice to the Lord. And when He rebukes them, they cry out to Him and He saves them from the distress that has befallen them. And again they rejoice openly and live in peace for a time. And then they turn their hearts and strive as if to worship the Lord like a cat, and He raises up against them peoples who have driven them out, as if to kill them, enslave them, and plunder them. And again they contend and strive and cry out to the Lord, their God. And He teaches them, not for their own sake, but for the sake of their fathers, with whom He made and established a covenant with Abraham, Isaac, and Jacob, who from the beginning pleased the Lord by the beauty of their lives. And for those who loved Him and kept His commandments, He loved them, so that their seed might be multiplied like the sand of the sea and like the stars of the sky. And as for the sand of the sea, it signifies the souls of sinners at the resurrection of the dead, who will be cast into the sea of fire from among the children of Israel. And the souls of the righteous are like bright stars in the heights of the heavens, from the seed of the children of Israel, because the Lord said to Abraham, \"Look at the sky by night and count the stars of the sky, if you are able to count them.\" And just as you have seen, the righteous will shine like the stars in the kingdom of heaven.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ከመ ትካት","severity":"info","text":"The simile 'like a cat' (ከመ ትካት) is puzzling; it may be a corruption or a rare idiom for insincere or fickle worship.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ነጽር ሰማየ በሌሊተ ወኊልቆሙ ለከዋክብተ ሰማይ","severity":"info","text":"The command to Abraham to count the stars echoes Genesis 15:5 (LXX) or a haggadic tradition, not a direct biblical verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ባሕረ እሳት","severity":"info","text":"The 'sea of fire' (ባሕረ እሳት) as a place of punishment for sinners at the resurrection reflects Geʿez apocalyptic tradition, possibly influenced by 1 Enoch or later Ethiopian Christian eschatology.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a general moral contrast (faithful vs. idolaters) to a specific eschatological vision of sinners and righteous, marked by the phrase 'ከመ ኆፃ ባሕር' (like the sand of the sea).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ዘርኦሙ ከመ ኆፃ ባሕር ወከመ ከዋክብተ ሰማይ","severity":"info","text":"The multiplication of seed like sand and stars parallels God's promise to Abraham in Genesis 22:17 (LXX) and is a common motif in Jewish and Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ከመ ትካት","severity":"caution","text":"The phrase 'like a cat' (ከመ ትካት) is unique in this corpus and may be a scribal error; the intended word could be ትካት (cat) or a corruption of ትካሕት (offering) or another term.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those who have hoped and desired' is unclear—possibly a specific group within Israel or a general category of faithful.","The simile 'like a cat' is obscure and may be corrupt.","The relationship between the covenant with the patriarchs and the salvation of later generations is left implicit."],"confidence":"medium","notes":[]},{"i":88,"ref":"p88","source":"ወካዕበ፡ ይቤሎ፡ ነጽር፡ በውስተ፡ ባሕር፡ ወድንጋጉ፡ ለፈለግ፡ ወርኢ፡ ዘውስተ፡ ኆፃ፡ ወኊልቍ፡ እመ፡ ተክል፡ ኊልቆቶሙ፡ ወከማሁ፡ ዘርአከ፡ እለ፡ ይወርዱ፡ ውስተ፡ ሲኦል፡ አመ፡ ትንሣኤ፡ ሙታን። ወአብርሃምኒ፡ ተአመነ፡ በእግዚአብሔር፡ ወእንበይነዝ፡ ጽድቀ፡ ኮኖ፡ ወረከበቶ፡ ተስፋሁ፡ በዲበ፡ ምድር፡ ወእምድኅረ፡ ረሥዓተ፡ ብእሲቱ፡ ሳራ፡ ረከበት፡ ወልደ፡ ይስሐቅሃ። ወካዕበ፡ በሰማያት፡ ይረክብ፡ መንግሥተ፡ በእንተ፡ አሚናቱ፡ እስመ፡ ተአመነ፡ ከመ፡ ይትነሥኡ፡ ምውታን፡ ወየሐውሩ፡ እለ፡ ሠናየ፡ ገብሩ፡ ውስተ፡ ሕይወት፡ ዘለዓለም። ወለእለ፡ ገብሩ፡ እኩየ፡ ውስተ፡ ኵነኔ፡ ዘለዓለም፡ አመ፡ ትንሣኤ፡ ምውታን፡ ወጻድቃን፡ እለ፡ ሠናየ፡ ገብሩ፡ ይነግሡ፡ ምስሌሁ፡ ለዓለመ፡ ዓለም። ወይትኳነኑ፡ እለ፡ እኩየ፡ ገብሩ፡ ለዓለመ፡ ዓለም፡ አሜን፡ ወአሜን።","english":"And Kaʿeb said to him, \"Look into the sea and the banks of the river, and see what is within the thorns and the plants, the plants of the trees, and like that which you have sown, those who descend into hell at the resurrection of the dead.\" And Abraham also believed in the Lord, and because of this, righteousness was his, and he found his hope upon the earth. And after he took his wife Sarah, she found her son Isaac. And Kaʿeb in the heavens will find a kingdom because of his faith, for he believed that the dead would rise and that those who have done good would dwell in eternal life, and those who have done evil would dwell in eternal punishment at the resurrection of the dead. And the righteous who have done good will reign with him forever and ever, and those who have done evil will be judged forever and ever. Amen and amen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ካዕበ","severity":"info","text":"Kaʿeb is a figure not otherwise attested in biblical or standard apocryphal literature; the name may derive from a Geʿez tradition or from a lost source.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"አብርሃም","severity":"info","text":"The reference to Abraham, Sarah, and Isaac echoes the patriarchal narratives of Genesis, but the specific phrasing about Abraham's faith and reward is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ትንሣኤ ሙታን","severity":"info","text":"The resurrection of the dead and the division between the righteous and the wicked in eternal life or punishment reflect common early Jewish and Christian eschatological themes, adapted in Ethiopic tradition.","cites":[{"key":"dossier:ethiopic-anonymous-maqabyan","label":"gap dossier: The Three Ethiopian Books of Maccabees (1, 2 and 3 Mäqabǝyan)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-maqabyan"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the work with an eschatological vision attributed to Kaʿeb, followed by a doxological 'Amen and amen', typical of Ethiopic textual endings.","cites":[{"key":"betmas:LIT1819Maccab","label":"betmas: The First Ethiopian Book of Maccabees","url":"https://betamasaheft.eu/LIT1819Maccab"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The figure Kaʿeb and the unique eschatological narrative suggest this text circulated within Ethiopic monastic or liturgical circles, possibly as a homiletic expansion.","cites":[{"key":"dossier:ethiopic-anonymous-aksumite-collection","label":"gap dossier: The Aksumite Collection (Sinodos of Qǝfrǝyā): a late-antique Ethiopian canonical and liturgical corpus","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-aksumite-collection"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Kaʿeb is unclear; he may be a prophetic or angelic figure, but the text does not specify.","The phrase 'look into the sea and the banks of the river' may be metaphorical or refer to a specific vision, but the referent is not explained."],"confidence":"medium","notes":[]}]}