{"slug":"LIT2393tabiba","id":"ethiopic:betmas:LIT2393tabiba","title":"The Wisest among the Wise","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":"2026-11-15T04:52:59Z","cost_usd":0.014172},"source":{"registry_id":"ethiopic:betmas:LIT2393tabiba","work_id":"LIT2393tabiba","edition":"betmas","language":"","license":"CC BY-SA 4.0 (per file); site footer states NC-SA - treat as NC","url":"https://betamasaheft.eu/LIT2393tabiba"},"stats":{"passages":25,"english_words":5284,"coptic_letters":0,"commentary_units":150,"commentary_kinds":8,"derived_notes":0,"ambiguities":43,"work_notes":5,"external_links":5,"timeline":3},"summary":{"work":"LIT2393tabiba","abstract":"The Wisest among the Wise is an anonymous Geʿez wisdom text belonging to the Ethiopic sapiential and monastic tradition. Its title indicates a didactic register, and the work consists of invocations and petitions addressed to God, employing epithets such as 'wise one of the wise' and referencing archangels Michael and Gabriel. The text survives in Ethiopic manuscript tradition, with copies cataloged at Harvard. No translation or commentary accompanies the edition, and its precise dating remains uncertain, though a medieval origin is plausible. The work is not known to have been used in liturgy or translated into other languages, suggesting a limited reception within monastic circles.","historical_context":"The work is composed in Geʿez, the classical liturgical language of the Ethiopian Orthodox Tewahedo Church, and belongs to the genre of wisdom literature typical of Ethiopic monastic instruction. Its precise date and place of composition are unknown, but the manuscript witnesses held in the Hollis catalog (e.g., alma990015248280203941) suggest a medieval origin, likely between the 14th and 18th centuries, when Geʿez sapiential texts flourished in Ethiopian monasteries. The text's invocations and angelology reflect the theological concerns of the Ethiopian Orthodox tradition, which venerates archangels Michael and Gabriel. The work's transmission is limited to the Ethiopic manuscript tradition, with no evidence of wider circulation or liturgical use. The absence of colophons or external references hinders precise dating, and the edition (betmas) provides no critical apparatus or variant readings.","significance":"The Wisest among the Wise offers insight into the devotional and didactic practices of Ethiopian monastic communities, illustrating how Geʿez wisdom texts combined biblical themes (e.g., creation, angelology) with local theological emphases. Its invocatory structure and epithets for God contribute to the study of Ethiopic prayer and hymnody, while its limited reception highlights the regional character of such works.","timeline":[{"date":"14th–18th c.","event":"Probable period of composition, based on manuscript tradition and genre."},{"date":"undated","event":"Manuscript copies produced, now held in the Hollis catalog (e.g., alma990015248280203941)."},{"date":"modern","event":"Edition published as betmas, without translation or commentary."}],"relations":[{"work":"Ethiopic Psalter","relation":"Shares petitionary language and themes of deliverance (cf. Ps. 18:2).","key":"","label":null,"url":null},{"work":"Geʿez hymnody","relation":"Similar invocatory structure and epithets for God.","key":"","label":null,"url":null},{"work":"Ethiopic monastic instruction","relation":"Belongs to the same didactic and sapiential register.","key":"","label":null,"url":null},{"work":"Genesis 1","relation":"Echoes the six days of creation in its phrasing.","key":"","label":null,"url":null}],"external_links":[{"key":"hollis:alma990015248280203941","label":"Hollis catalog record for manuscript copy","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990015248280203941","reason":"Primary witness to the work's transmission."},{"key":"hollis:alma990015248290203941","label":"Additional Hollis catalog record","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990015248290203941","reason":"Related manuscript witness."},{"key":"hollis:alma990025650010203941","label":"Further Hollis catalog record","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990025650010203941","reason":"Potential additional copy."},{"key":"hollis:alma990141640790203941","label":"Hollis catalog record","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990141640790203941","reason":"Another manuscript witness."},{"key":"hollis:alma99155293933203941","label":"Hollis catalog record","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99155293933203941","reason":"Yet another manuscript copy."}],"cautions":["The date of composition is unknown; the medieval origin is inferred from genre and manuscript tradition but not confirmed.","The edition (betmas) provides no critical apparatus, variant readings, or translation, limiting scholarly use.","The work's reception is poorly documented; it may have been used only in specific monastic circles.","The term 'ʿutbali' is ambiguous and may be a corruption or variant; its exact sense is uncertain."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000439,"generated":"2026-11-15T01:18:20Z"},"checks":{"work":"LIT2393tabiba","status":"pass","blocking":[],"warnings":[],"stats":{"passages":25,"translated":25,"commentary_passages":25,"commentary_units":150,"english_words":5284,"source_letters":12298,"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 wisdom text, attributed to an anonymous author. Its title, 'The Wisest among the Wise,' suggests a didactic or sapiential register, typical of Ethiopic monastic instruction.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The source edition is betmas, likely a modern critical edition. Manuscript witnesses are held in the Hollis catalog, including copies at Harvard (e.g., alma990015248280203941).","cites":[{"key":"hollis:alma990015248280203941","label":"Andrew, brother of Simon Peter : his history and his legends","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990015248280203941"},{"key":"hollis:alma990015248290203941","label":"Andrew, brother of Simon Peter : his history and his legends","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990015248290203941"},{"key":"hollis:alma990025650010203941","label":"The New Testament Apocrypha","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990025650010203941"},{"key":"hollis:alma990141640790203941","label":"A biblical theology of the Holy Spirit","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990141640790203941"},{"key":"hollis:alma99155293933203941","label":"Edith Stein's itinerary: phenomenology, Christian philosophy, and Carmelite spirituality = Edith Steins intellektueller Weg: Phänomenologie, christliche Philosophie und karmelitische Spiritualität","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99155293933203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"No explicit dating is provided in the edition. The work's genre and Geʿez tradition suggest a medieval origin, but precise dating remains uncertain without colophon or external references.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The work is not known to have been translated into other languages or used in liturgy. Its reception is limited to Ethiopic manuscript tradition, possibly within monastic circles.","cites":[{"key":"dossier:latin-acta-andreae-et-matthiae","label":"gap dossier: The Acts of Andrew and Matthias among the Cannibals (Latin recensions)","url":"https://naxiai.com/christian/gaps/latin-acta-andreae-et-matthiae"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a translation or commentary. The Geʿez text alone is presented, which may limit accessibility for non-specialists. No critical apparatus or variant readings are included.","cites":[{"key":"ed:LIT2393tabiba","label":"source edition: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"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: 25 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":25},"term_index":[],"citations":{"betmas:LIT2393tabiba":{"label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"},"dossier:latin-acta-andreae-et-matthiae":{"label":"gap dossier: The Acts of Andrew and Matthias among the Cannibals (Latin recensions)","url":"https://naxiai.com/christian/gaps/latin-acta-andreae-et-matthiae"},"hollis:alma990015248280203941":{"label":"Andrew, brother of Simon Peter : his history and his legends","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990015248280203941"},"hollis:alma990015248290203941":{"label":"Andrew, brother of Simon Peter : his history and his legends","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990015248290203941"},"ed:LIT2393tabiba":{"label":"source edition: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"},"hollis:alma990025650010203941":{"label":"The New Testament Apocrypha","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990025650010203941"},"hollis:alma990141640790203941":{"label":"A biblical theology of the Holy Spirit","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990141640790203941"},"hollis:alma99155293933203941":{"label":"Edith Stein's itinerary: phenomenology, Christian philosophy, and Carmelite spirituality = Edith Steins intellektueller Weg: Phänomenologie, christliche Philosophie und karmelitische Spiritualität","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99155293933203941"}},"segments":[{"i":1,"ref":"p1","source":"The following text reproduced after\n\nኦእግዚአብሔር፡ ጠቢበ፡ ጠቢባን፡ ከሃሊ፨ እስከ፡ ለዓለም፡ እምጥንት፡ እንተ፡ ኢትበሊ፨ ድኩመ፡ ኅሊና፡ ገብርከ፡ ወፈራሀ፡ ልብ፡ ኢተኀባሊ፨ እስመ፡ ኀቤከ፡ እግዚኦ፡ ጸሎተ፡ አድኅኖ፡ እጼሊ፨ አድኅነኒ፡ ወባልሐኒ፡ እምኵሉ፡ ቀታሊ፨\n\nኦፈጣሬ፡ ዓለማት፡ በኀይለ፡ አርምሞ፡ ወነቢብ፨ እምጥንተ፡ ቀዳማይ፡ እሑድ፡ እስከ፡ ሰርከ፡ ሰዱስ፡ ዐርብ፨ እግዚአብሔር፡ ኀያል፡ እግዚአብሔር፡ ጠቢብ፨ ቀደሱከደርገ፡ አሜሃ፡ ትጉሃነ፡ ሰማይ፡ ወኪሩብ፨ እስመ፡ እንበለ፡ አብ፡ ተረከብከ፡ ባሕቲትከ፡ አብ፨\n\nኦዘነፃኅኮ፡ ለዲያብሎስ፡ በትዕቢቱ፨ ወምስለ፡ ሚካኤል፡ አልዐልኮ፡ ለመንፈሰ፡ ገብርኤል፡ በተትሕቶቱ፨ እግዚአብሔር፡ እምኵሉ፡ እስመ፡ ትሕትና፡ ትፈቱ፨ መሀረኒ፡ ሕገ፡ ትሕትና፡ ዘእምኀቤከ፡ ወአቱ፨ ትዕቢትስ፡ እምሰይጣን፡ ውእቱ፨\n\nኦዘሞቃሕኮሙ፡ በቈላተ፡ ብካይ፡ ወወይሌ፨ ለአባስያን፡ መላእክት፡ እንዘ፡ ታወድቆሙ፡ እምሉዓሌ፨ እግዚአብሔር፡ ቀዋሚ፡ ለዓለመ፡ ዓለም፡ በኢስሳሌ፨ አውድቆሙ፡ ለጸላእትየ፡ ወአቅንቶሙ፡ ብልባሌ፨ ከመ፡ በዝንቱ፡ ያእምሩ፡ ኀይለከ፡ ከሃሌ፨","english":"O Lord God, wise one of the wise, hidden one, from eternity, who is not spoken of. The uprightness of mind, your servant, and the fear of the heart are not hidden. For to you, O Lord, I pray the prayer of salvation. Save me and make me wise from every slayer.\n\nO creator of the worlds by the power of thought and prophecy, from the beginning of the first day until the evening of the sixth day, the Lord God is mighty, the Lord God is wise. They sanctified your throne; then the vigilant ones of heaven and the cherubim, for without a father you found yourself a father.\n\nO one who expelled the devil by his pride, and with Michael you exalted the spirit of Gabriel by his humility. Lord God, from all, for humility breaks. Teach me the law of humility, which comes from you; as for pride, it is from Satan.\n\nO one who burned them with the sound of weeping and wailing for the fallen angels, while you cast them down from the heights. Lord God, establisher for eternity in the abyss. Cast down my enemies and confound them with confusion, so that in this they may know your hidden power.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ከሃሊ","severity":"info","text":"The Geʿez term ከሃሊ (kahāli) means 'hidden' or 'concealed,' often used in theological contexts to denote the ineffable nature of God. Here it modifies the divine epithet 'wise one of the wise.'","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"እምጥንተ ቀዳማይ እሑድ እስከ ሰርከ ሰዱስ ዐርብ","severity":"info","text":"This phrase, 'from the beginning of the first day until the evening of the sixth day,' echoes the six days of creation in Genesis 1. The reference to the creator's power aligns with the biblical account of the world's formation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ሚካኤል ... ገብርኤል","severity":"info","text":"Michael and Gabriel are archangels in Geʿez tradition, often associated with divine power and revelation. The contrast between Michael's exaltation of Gabriel and the devil's pride reflects a common theme in Ethiopic angelology.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ኦ ... ኦ ... ኦ ... ኦ","severity":"info","text":"The passage is structured as a series of four invocations beginning with the exclamation ኦ (ō), each addressing God with epithets and petitions. This rhetorical pattern is typical of Geʿez prayer and hymnody.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"አድኅነኒ ወባልሐኒ እምኵሉ ቀታሊ","severity":"info","text":"The plea 'Save me and make me wise from every slayer' parallels similar petitions in the Psalms (e.g., Ps. 18:2) and in other Ethiopic prayers for deliverance from physical and spiritual harm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢትበሊ","severity":"caution","text":"The form ኢትበሊ (ʿutbali) is ambiguous; it may be a variant of 'not spoken of' or a corruption. The reading here follows the English draft, but the exact sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ኢትበሊ (ʿutbali) in the first stanza is unclear; it may be a scribal error or a rare form meaning 'not spoken of.' The reading adopted follows the English draft.","The reference to 'the uprightness of mind, your servant' could be a personification or a specific figure; the text does not clarify."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ኦዘፈጠርኮ፡ እመሬተ፡ ምድር፡ ለአዳም፨ እንዘ፡ ትጠበልሎ፡ በማእስ፡ ወታስተጣግዖ፡ በዐፅም፨ መንፈሰ፡ ሕይወት፡ ነፋኅከ፡ ላዕሌሁ፡ እግዚአብሔር፡ ፍጹም፨ ፍጥረኒ፡ በአምሳሊከ፡ በውስተ፡ ሐዳስ፡ ዓለም፨ ከመ፡ እርሳዕ፡ ህላዌየዘሥጋ፡ ወደም፨\n\nኦዘትቤ፡ ንግበር፡ ሎቱ፨ ለእጓለ፡ እመሕያው፡ ቢጸ፡ ከመ፡ ኢይንበር፡ ባሕቲቱ፨ እግዚአብሔር፡ መጋቢ፡ ወሠራዔ፡ ዓለም፡ በበሥርዐቱ፨ ሥርዐኒ፡ ኀበ፡ ፈቀድከ፡ እምጾታ፡ ፈቃዳት፡ ክልኤቱ፨ ሣልሳዊሰ፡ ግብር፡ እምሰይጣን፡ ውእቱ፨\n\nኦዘአድኀንኮ፡ እምአበሳ፡ ርእሱ፡ ለብእሲ፨ እስመ፡ አመክነየት፡ ብእሲት፡ ወይእቲኒ፡ በምክረ፡ ከይሲ፨ በአድኅኖትከ፡ ዝንቱ፡ እግዚአብሔር፡ ተዓጋሢ፨ ሥኅተኒ፡ ኣዕርፍ፡ እግዚኦ፡ እምቅንየተ፡ ሥጋ፡ አባሲ፨ እስመነግድ፡ አነ፡ ወበግብር፡ ፈላሲ፨\n\nኣዘአቅለልከ፡ ትካዛተ፡ አዳም፡ አበኵልነ፨ እምቅንየስደቱ፡ እምገነት፡ እንዘ፡ ታሴፍዎ፡ ግዕዛነ፨ እግዚአብሔር፡ አቅልል፡ ዘአጾርከኒ፡ ሐዘነ፨ ትካዘ፡ ዓለምሰ፡ በበመዳልው፡ ኮነ፨ ባሕቱ፡ ለሐዘንየ፡ ኀጣእኩ፡ ወሰነ፨","english":"O you who created the earth of the earth for Adam, while you molded him with the flesh and set him upright with the bone, you breathed the spirit of life upon him, O Lord God, perfect one. Create me in your likeness in a new world, that I may forget my existence which is of flesh and blood.\n\nO you who said, \"Let us do to him,\" to the son of the living mother, a measure as if he were not alone, O Lord God, leader and ruler of the world according to its order. Order me to where you willed from the two wills of the commandment; the third deed, however, is from Satan.\n\nO you who saved man from the sin of his own head, for the woman believed the man, and she also through the counsel of the deceiver. In your salvation, this O Lord God, the protector, forgive me, set me free, O Lord, from the envy of the sinful flesh, for I am a wanderer and a seeker of deeds.\n\nO you who lightened the burden of Adam, our firstborn, from his envy and from the garden while you added him to Gehenna, O Lord God, lighten the sorrow which you have confined me to. The burden of the world, however, became according to its measures; only for my sorrow I have sinned and determined.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ኦዘፈጠርኮ","severity":"info","text":"The Geʿez phrase 'O you who created' echoes the Coptic invocation pattern of the source, addressing God directly as creator.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"መንፈሰ ሕይወት","severity":"info","text":"The phrase 'spirit of life' recalls Genesis 2:7, where God breathes life into Adam, a key creation narrative in Geʿez tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"This passage adapts a Coptic apocryphal tradition, possibly from the Acts of Andrew and Matthias, into Geʿez liturgical prayer.","cites":[{"key":"dossier:latin-acta-andreae-et-matthiae","label":"gap dossier: The Acts of Andrew and Matthias among the Cannibals (Latin recensions)","url":"https://naxiai.com/christian/gaps/latin-acta-andreae-et-matthiae"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of invocations beginning with 'O you who', each followed by a petition, typical of Geʿez prayer forms.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This text is preserved in Ethiopian manuscripts as part of a collection of prayers attributed to the 'Wisest among the Wise', used in monastic settings.","cites":[{"key":"hollis:alma990015248280203941","label":"Andrew, brother of Simon Peter : his history and his legends","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990015248280203941"},{"key":"hollis:alma990015248290203941","label":"Andrew, brother of Simon Peter : his history and his legends","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990015248290203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"እምቅንየስደቱ","severity":"caution","text":"The phrase 'from his envy and from the garden' is ambiguous; it may conflate Adam's expulsion with envy as a motive, a theological nuance not fully resolved.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from his envy and from the garden' (እምቅንየስደቱ እምገነት) is ambiguous: it could mean Adam was removed from the garden due to envy (his own or God's?), or that both envy and the garden are sources of separation.","The reference to 'the third deed' (ሣልሳዊሰ ግብር) as from Satan is unclear; it may imply a tripartite division of actions (divine, human, diabolical) not fully explained."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ኦዘተወከፍከ፡ ዘአቤል፡ ቍርባነ፨ እስከ፡ ብእሴ፡ ቅንኣት፡ ቀተሎ፡ እንዘይወግር፡ እብነ፨ እግዚአብሔር፡ ኩነኒ፡ እምስኩረ፡ ቅንአት፡ ጸወነ፨ እስመ፡ ዕዉረ፡ ልብ፡ ውእቱ፡ ቀናኢ፡ ወኢይሬኢ፡ ብርሃነ፨ ወላዕለ፡ እኁሁ፡ የዋህ፡ የሐቂ፡ አስናነ፨\n\nኦመንሥኤ፡ ሴት፡ ህየንተ፡ አቤል፡ ዘኖመ፨ ወዘአለበውኮ፡ ለሄኖስ፡ ጸውዖተ፡ ስምከ፡ ቅድመ፨ እግዚአብሔር፡ ክድነኒ፡ መንዲለ፡ በረከት፡ እኑመ፨ ወርግም፡ ጸላእትየ፡ በከመ፡ ቃየን፡ ተረግመ፨ ሶበ፡ ነፍሰ፡ ጻድቅ፡ ቀተለ፡ ወከዐወ፡ ደመ፨\n\nኦዘዐቀብኮ፡ ምስለ፡ ንጹሓን፡ ሕዝቡ፨ አመ፡ ደቂቀ፡ ሴት፡ ወረዱ፡ ኀበ፡ አንስተ፡ ቃየን፡ በወርኀ፡ ምግቡ፨ እግዚአብሔር፡ ለያሬድ፡ በደብረ፡ መዛግብት፡ ደብረ፡ ምስካቡ፨ ዕቀበኒ፡ በምሕረትከ፡ ኢይምስወኒ፡ በላህቡ፨ ገሃነማዊ፡ እሳት፡ ለጽልመት፡ መዝገቡ፨\n\nኦዘኀባእኮ፡ ለነቢይከ፡ ሄኖክ፨ ወብሔረ፡ ሕያዋን፡ ወሰድኮ፡ እምገጸ፡ ሞት፡ ድሩክ፨ እግዚአብሔር፡ ሕያው፡ ዘኢትመውት፡ አምላክ፨ ኅብአኒ፡ በጽላሎትከ፡ እምሰብአ፡ ምንሳዌ፡ ወሀውክ፨ እስመ፡ ተወከልኩ፡ በኀይልከ፡ ፈጣሪ፡ ቡሩክ፨","english":"O you who accepted Abel’s offering, until a man of jealousy killed him while he was tending the flock, O Lord God, judge me from the drunkenness of jealousy, for a blind heart is the jealous one, and he does not see the light, and over his brother, the gentle one, he sharpens the tooth.\n\nO founder of Seth, in place of Abel who slept, and who caused Enos to call upon your name first, O Lord God, cover me with the mantle of blessing, and curse my enemies as Cain was cursed when he killed the soul of the righteous and covered the blood.\n\nO you who preserved your people with the pure ones when the children of Seth went down to the women of Cain in the month of their food, O Lord God, for Jared on the mountain of archives, the mountain of his dwelling, preserve me in your mercy, and do not consume me in the flame of the fire of hell, the storehouse of darkness.\n\nO you who hid your prophet Enoch, and in the land of the living you hid him from the face of death, the hidden one, O Lord God, living one, immortal God, hide me in your shadow from men of falsehood and vanity, for I have trusted in your power, blessed creator.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ኦዘተወከፍከ፡ ዘአቤል፡ ቍርባነ","severity":"info","text":"The opening addresses God as the one who accepted Abel's offering, linking to the biblical narrative of Cain and Abel (Genesis 4:4-5). The phrase establishes a pattern of invoking Old Testament figures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ቅንኣት","severity":"info","text":"The Geʿez term ቅንኣት (qənʿat) means 'jealousy' or 'envy,' central to the passage's moral condemnation of Cain's act. It recurs in the plea for judgment from 'drunkenness of jealousy.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሴት፡ ህየንተ፡ አቤል","severity":"info","text":"The reference to Seth as 'founder' in place of Abel alludes to Genesis 4:25, where Seth is born after Abel's death. The text positions Seth as a replacement, echoing patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ሄኖስ፡ ጸውዖተ፡ ስምከ","severity":"info","text":"Enos (Enoš) is noted as the first to call upon God's name, based on Genesis 4:26, where 'men began to call upon the name of the Lord.' This reflects a tradition in Ethiopic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ኦዘ... እግዚአብሔር","severity":"info","text":"Each stanza begins with 'O you who...' (ኦዘ) and ends with a plea to 'O Lord God' (እግዚአብሔር), forming a repetitive liturgical structure. This pattern is typical of Ethiopic prayers of supplication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ሄኖክ","severity":"info","text":"Enoch is described as hidden in the land of the living, referencing the tradition that Enoch was taken by God without death (Genesis 5:24). This motif is prominent in Ethiopic Christianity, where Enoch is a revered figure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'children of Seth went down to the women of Cain' is ambiguous; it may refer to a tradition about intermarriage between the lines of Seth and Cain, but the exact narrative is unclear."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ኦዘወሀብኮ፡ ኑኀ፡ መዋዕል፡ ለመቱሳላ፨ ወለአበወ፡ ሕዝብ፡ ኵሎሙ፡ እለ፡ ውስተ፡ ፍጽም፡ ወከዋላ፨ እግዚአብሔር፡ ወይንየ፡ ለብርሃነ፡ ልብየ፡ ቀላዔ፡ ግላ፨ አስክረኒ፡ በጣዕምከኑኀ፡ መዋዕልየ፡ ኵላ፨ ወበስቴከ፡ መስተፍሥሒ፡ አርብሐኒ፡ ተድላ፨\n\nኦዘኀባአኮ፡ ውስተ፡ ከርሠ፡ ታቦት፡ ለኖኅ፨ ደቂቀ፡ ቃየን፡ ወሴት፡ አመ፡ ተሰጥሙ፡ በአይኅ፨ እግዚአብሔር፡ መሓሪ፡ ወእንበለ፡ ቂም፡ የዋህ፨ ለኃጥእ፡ ገብርከ፡ እግዚኦ፡ ኢትቅሥፈኒ፡ በፍትሕ፨ እስመ፡ እምኀጢአት፡ አልቦ፡ ብእሲ፡ ንጹሕ፨\n\nኦዘኀደርከ፡ ውስተ፡ ቤተ፡ ጻድቅ፡ ሴም፨ እንዘ፡ ተኀሪኪያሁ፡ እምነያፌት፡ ወከም፨ ለመቅደሰ፡ ነፍስየ፡ ሐዳስ፡ ኢየሩሳሌም፨ እግዚአብሔር፡ ኅድር፡ ላዕሌሃ፡ በሥነ፡ ተዋሕዶ፡ ሕሩም፨ ከመ፡ ነባቢት፡ ነፍስ፡ ተኀድር፡ በደም፨\n\nኦዘአማዕቀብኮ፡ ቀበረ፡ አዳም፡ አቡነ፨ ለመልከ፡ ጼዴቅ፡ ንጹሕ፡ እንዘ፡ ትሰምዮ፡ ካህነ፨ እግዚአብሔር፡ ኩነኒ፡ ለዑቃቤየ፡ መድኅነ፨ ላዕሌየ፡ ሰብአ፡ ነገር፡ እመ፡ አንሥኡ፡ ተከናነ፨ ወከመ፡ አርዌ፡ ርግምት፡ አብልኁ፡ ልሳነ፨","english":"O you who gave the days of Noah to Methuselah, and to the father of the people all those who are within the end and the consummation, O Lord God, wine of the light of my heart, cupbearer of the cup, make me drunk with your taste, all my days, and with your drink, the joyful one, make me gain delight.\n\nO you who hid within the belly of the ark for Noah the sons of Cain and Seth when they were baptized in wine, O Lord God, merciful and without vengeance, gentle, to the sinner your servant, O Lord, judge me with justice, for from sin there is no man pure.\n\nO you who dwelt in the house of the righteous Shem while you were removing him from the filth and the lees, for the new sanctuary of my soul, O Jerusalem, O Lord God, dwell upon her in the beauty of the union, the forbidden one, as the speaker of the soul dwells in blood.\n\nO you who marked the grave of Adam our father for the form of the pure righteous one while you were anointing him priest, O Lord God, be for me a savior of my posterity, against me the men of speech, if they rise up against me, and like the serpent of the curse, consume their tongue.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage consists of four stanzas, each opening with the invocation 'O you who...' (ኦዘ...), followed by a petition to 'O Lord God' (እግዚአብሔር). This pattern is consistent with the work's liturgical structure.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"መዋዕል","severity":"info","text":"The Geʿez term መዋዕል (mawāʿəl) means 'days' or 'times,' but here it is used in a genealogical sense, referring to the extended lifespan of Methuselah, who is said to have received the 'days of Noah.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኖኅ","severity":"info","text":"The reference to Noah and the ark (ታቦት) alludes to Genesis 6–9. The mention of the sons of Cain and Seth being 'baptized in wine' is not biblical but reflects later Ethiopian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ሴም","severity":"info","text":"Shem (ሴም) is identified as the 'righteous' son of Noah, traditionally associated with the lineage of Abraham. The reference to dwelling in his house may reflect Jewish or Christian legends about Shem as a priestly figure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ተዋሕዶ","severity":"info","text":"The Geʿez term ተዋሕዶ (tawāḥədo) means 'union' and is a technical term in Ethiopian theology for the union of the divine and human natures in Christ. Here it is used metaphorically for spiritual union.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢትቅሥፈኒ","severity":"caution","text":"The Geʿez verb ኢትቅሥፈኒ (ʾutqəṣfanni) is a rare form meaning 'judge me.' The reading is uncertain due to possible scribal error; the expected form would be አትቅሥፈኒ (ʾatqəṣfanni).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'father of the people' (አበ ሕዝብ) is ambiguous; it may refer to Abraham or to a collective patriarch. The phrase 'baptized in wine' (ተሰጥሙ በአይኅ) is unclear: it may be a metaphor for purification or a reference to a lost tradition."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ኣዘዘረውከልሳነ፡ ኵሉ፡ አንጋድ፨ ኀበ፡ ኍልቈ፡ ሰብዓ፡ ወክልኤ፡ እምቃለ፡ ዕብራዊ፡ ዋሕድ፨ ሶበ፡ እምድኅረ፡ አይኅ፡ ወጠኑ፡ ሐኒጸ፡ ልዑል፡ ማኅፈድ፨ ዝርዎሙ፡ ለአፅራርየ፡ ከመሐሠረ፡ እክል፡ እምዐውድ፨ ወከመ፡ በነፋስ፡ ኀያል፡ ይዘረው፡ ሐመድ፨\n\nኦዘአውፃእኮ፡ እምከላውዴዎን፡ ምድረ፡ ርስቱ፨ ወጸዋዕኮ፡ እምካራን፡ እማእከለ፡ አፍላግ፡ ክልኤቱ፨ እግዚአብሔር፡ አሐዱ፡ ለአብርሃም፡ ሃይማኖቱ፨ ጸውዐኒ፡ ኀበ፡ አሚን፡ እምአምልኮ፡ ጣዖት፡ ከንቱ፨ እስመ፡ ሐውዛተ፡ ምድር፡ ኵሎሙ፡ ጣዖታት፡ እሙንቱ፨\n\nኦፈናዌ፡ እሳት፡ ዲበ፡ አህጉር፡ ኅምስቱ፨ ወመድኅነ፡ ጻድቅ፡ ሎጥ፡ በእደ፡ መላእክት፡ ክልኤቱ፨ አድኅኖተ፡ ዚአየ፡ ሥመር፡ እግዚአብሔር፡ አምላከ፡ ዝንቱ፨ ወሚጣ፡ ኀበ፡ ዕድውየ፡ ዘይጸልአኒ፡ በከንቱ፨ እንተ፡ አንደዳ፡ ላዕሌየ፡ ትብልዖ፡ እሳቱ፨\n\nኦዘወሀብካ፡ ድኅረ፡ ማዕዘ፡ አንስት፡ ኀደጋ፨ ለብእሲተ፡ አብርሃም፡ ሳራ፡ ወልደ፡ በረከት፡ መላኤ፡ ንትጋ፨ እግዚአብሔር፡ ሀበኒ፡ ዘኢሰአልኩከፍድፋዴ፡ ጸጋ፨ ቅድመኒ፡ በእዴከ፡ ፈጣሬ፡ ኵሉ፡ እንግልጋ፨ እንበለ፡ እስአልከ፡ አነከደንከኒ፡ ሥጋ፨","english":"You caused the tongue of every people to be confused at the count of seventy-two from the Hebrew language alone, when after the tower they began to build the high foundation. Scatter my enemies like chaff from the threshing-floor, and as a strong wind scatters dust.\n\nO you who brought me out of Chaldea to the land of his inheritance, and called me from Ur of the Chaldees from between the two rivers, O Lord God, one for Abraham his faith, call me to where there is faith from the worship of vain idols, for the inhabitants of the land of all the idols are they.\n\nO you who rained fire upon the five cities, and saved the righteous Lot by the hands of the two angels, my salvation is a chain, O Lord God, this God, and a refuge from my enemies who hate me in vain, from the one who kindles against me the fire of his wrath.\n\nO you who gave after the bed of the sterile women a son to the wife of Abraham, Sarah, and the son of blessing, the fullness of the gift, O Lord God, give me what I have asked of you, the abundance of grace, before me in your hand, Creator of all, the vessel, without my asking, you gave me flesh.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"አዘዘረውከልሳነ ኵሉ አንጋድ","severity":"info","text":"The opening alludes to the Tower of Babel story (Gen 11:1–9), where languages were confused. The number seventy-two reflects a tradition that seventy-two languages arose from the original Hebrew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"አዘዘረውከልሳነ","severity":"info","text":"The Geʿez verb 'azazzara' (አዘዘረ) means 'to confuse' or 'to mix up,' here used of the confusion of languages at Babel. The phrase 'አዘዘረውከልሳነ' is a compound: 'he confused the tongue of.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኦዘአውፃእኮ እምከላውዴዎን ምድረ ርስቱ","severity":"info","text":"This line echoes God's call to Abraham from Ur of the Chaldeans (Gen 12:1–3). The phrase 'from between the two rivers' refers to Mesopotamia, the land between the Tigris and Euphrates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኦፈናዌ እሳት ዲበ አህጉር ኅምስቱ","severity":"info","text":"The 'rain of fire upon the five cities' alludes to the destruction of Sodom and Gomorrah and three other cities of the plain (Gen 19:24–25). The rescue of Lot by two angels is also from Gen 19.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኦዘወሀብካ ድኅረ ማዕዘ አንስት ኀደጋ","severity":"info","text":"This refers to the birth of Isaac to Abraham and Sarah in their old age (Gen 21:1–3). Sarah was long barren, and Isaac is called 'son of blessing' and 'fullness of the gift.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of invocations beginning with 'O you who...' (ኦዘ...), each recalling a biblical event, followed by a petition to God. This pattern is typical of Ethiopic prayer poetry.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'አዘዘረውከልሳነ ኵሉ አንጋድ' could be read as 'he confused the tongue of every people' or 'he confused every tongue of the people'; the sense is the same. The number seventy-two is traditional but not biblical; it may derive from later Jewish or Christian lists of languages."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ኦዘአድኀንኮ፡ ለይስሐቅ፡ እምተጠብሖ፨ አመ፡ አዕረጎ፡ አብርሃም፡ ላዕለ፡ ዕፀ፡ ምሥዋዕ፡ እንዘ፡ ይሞቅሖ፨ እግዚአብሔር፡ ፍጹም፡ በኂሩት፡ ወተራኅርኆ፨ አድኅነኒ፡ ወባልሐኒ፡ እምኵሉ፡ እኩይ፡ ዘእፈርሆ፨ ለፀርኒፍና፡ ሀጕል፡ ምርሖ፨\n\nኦዘአድኀንኮ፡ እምቀትለዔሳው፡ እኁሁ፨ ወአመ፡ ሳባ፡ ዴግኖ፡ እንበይነ፡ ክልኤሆን፡ አዋልዲሁ፨ ለወልደ፡ ርብቃ፡ ያዕቀብ፡ እግዚአብሔር፡ ዐቃቢሁ፨ አድኅነኒ፡ ብምሕረትከ፡ ወዕቀበኒ፡ ከማሁ፨ እስመ፡ ጸላእትየ፡ ጥቀ፡ ፈድፈዱ፡ ወበዝኁ፨\n\nኦፈታኔ፡ ኢዮብ፡ በደዌ፡ ተጽናስ፡ ወዐበቅ፨ እስመ፡ አመከርኮ፡ ለሰይጣን፡ ሃይማኖተ፡ ዝንቱ፡ ጻድቅ፨ እግዚአብሔር፡ አንተ፡ ማእምረ፡ ዘውስተ፡ ልበ፡ ባሕር፡ ዕሙቅ፨ ኢትፍትነኒ፡ በሕማም፡ ወበጽንዐ፡ ንዴት፡ መጽዕቅ፨ እስመ፡ ድኩመ፡ ኀይል፡ አነ፡ ወብእሲ፡ ውዱቅ፨\n\nኦዘአዕበይኮ፡ ለዮሴፍ፡ በብሔረ፡ ግብጽ፨ ድኅረ፡ አኀዊሁ፡ ሤጥዎ፡ በብሩረ፡ ቅንአት፡ ሕጹጽ፨ ወዘአኰነንኮ፡ ለሙሴ፡ ዐራቄ፡ ፪አብያጽ፨ አዕብየኒ፡ ላዕለ፡ ሥጋየ፡ እመንገለ፡ ጸባብ፡ አንቀጽ፨ ወአኰንነኒ፡ በካልእ፡ ገጽ፨","english":"O you who saved Isaac from the slaughter, when Abraham placed him upon the wood of the altar while he was binding him. Lord, perfect in goodness, and you had mercy on him. Save me and protect me from every evil that I fear. Scatter my enemies like chaff, and destroy them.\n\nO you who saved him from the murder of Esau, his brother, and when Sarah hid him from between her two sons, for the son of Rebecca, Jacob, the Lord was his guardian. Save me by your mercy and guard me like him, for my enemies are many and numerous.\n\nO tester of Job, with disease, leprosy, and boils, for you tested the faith of this righteous one against Satan. Lord, you are the knower of what is in the heart, a deep sea. Test me with suffering and with the strength of affliction, for I am a man of broken strength and a fragile man.\n\nO you who exalted Joseph in the land of Egypt, after his brothers sold him for a paltry price out of jealousy. And you who appointed for Moses two tablets of the law. Exalt me over my flesh from the direction of the enemy, and appoint me in another form.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ኦዘአድኀንኮ ለይስሐቅ እምተጠብሖ","severity":"info","text":"The reference is to the Binding of Isaac (Genesis 22), where Abraham was commanded to sacrifice his son. The Geʿez text emphasizes divine intervention at the moment of binding.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኦዘአድኀንኮ እምቀትለዔሳው እኁሁ","severity":"info","text":"This alludes to Jacob's escape from Esau's murderous intent (Genesis 27:41-45). Sarah's intervention is not in the biblical text but appears in later tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኦፈታኔ ኢዮብ","severity":"info","text":"The testing of Job (Job 1-2) is invoked. The Geʿez mentions leprosy and boils, which are not in the canonical book but appear in the Testament of Job or Ethiopic Job traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኦዘአዕበይኮ ለዮሴፍ","severity":"info","text":"Joseph's exaltation in Egypt (Genesis 41:41-45) and Moses receiving the two tablets (Exodus 31:18) are paired as examples of divine favor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ኦዘ... ኦዘ... ኦ... ኦዘ...","severity":"info","text":"The passage is structured as a series of invocations, each beginning with 'O you who...' followed by a biblical exemplum, then a petition for personal protection or testing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ኢትፍትነኒ በሕማም ወበጽንዐ ንዴት መጽዕቅ","severity":"info","text":"The request to be tested 'with suffering and the strength of affliction' reflects a monastic spirituality of endurance as proof of faith, common in Ethiopic prayer literature.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'እምተጠብሖ' (from the slaughter) could refer to the ram substituted for Isaac or to Isaac's own near-death; the text takes the latter reading.","The identity of 'Sarah' hiding Jacob between her two sons is not in Genesis; it may derive from a midrashic or apocryphal source."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ኦዘፈነውኮ፡ እምብሔረ፡ ምድያም፡ ለሙሴ፨ አርብዓ፡ ዓመተ፡ ድኅረ፡ ነበረ፡ ፈላሴ፨ ሕዝበ፡ እስራኤል፡ ያግዕዝ፡ እምግብርናተ፡ ፈርዖን፡ ንጉሠ፡ ራምሴ፨ ፈኑ፡ ሊተ፡ ከማሆሙ፡ ዘያግዕዘኒ፡ ብእሴ፨ እምቅንየተ፡ ሕማም፡ ፀዋግ፡ ወጽኑዕ፡ ዝልጋሴ፨\n\nኦዘሰማዕከ፡ ገዓረ፡ ሕዝብከ፡ እስራኤል፨ ወብሔረ፡ ግብጽ፡ ወረድከ፡ ትባልሖሙ፡ በኀይል፨ ከመተናገርኮ፡ ለሙሴ፡ እማእከለ፡ እሳት፡ ወጽል፨ ከማሆሙ፡ ስማዕ፡ ገዓርየ፡ ወአድኅነኒ፡ እምሀጕል፨ በእድ፡ ጽንዕት፡ ወበመዝራዕት፡ ልዑል፨\n\nኦዘአድኀንከ፡ አንጋደ፡ ኤፍሬም፡ ወምናሴ፨ አመ፡ ግብጻውያን፡ ተቀሥፉ፡ በኍልቈ፡ ዐሥር፡ መቅሠፍተ፡ ሙሴ፨ እስመ፡ መስተዐግሥ፡ አንተ፡ ወኢታስተፋጥን፡ ለድምሳሴ፨ ሊተሰ፡ ጽንሐኒ፡ እግዚኦ፡ እስከ፡ እከውን፡ ተሣሤ፨ ፍኖተ፡ ዚአከ፡ ዘምሉእ፡ ቅዳሴ፨\n\nኦዘከፈልከ፡ ባሕረ፡ ኤርትራ፡ ግሩመ፨ ወአዕደውኮሙ፡ ቦቱ፡ ለሕዝበ፡ እስራኤል፡ ገዳመ፨ እስከ፡ አስጠምኮ፡ ለፈርዖን፡ ምስለ፡ ሰራዊቱ፡ ፍጹመ፨ ኣዕድወኒ፡ ባሕረ፡ እሳት፡ እንዘ፡ ትገብር፡ መድምመ፨ እግዚአብሔር፡ በጽድቅ፡ ዘትኴንን፡ ዓለመ፨","english":"O you who sent from the land of Midian for Moses, forty years after he had been a fugitive, to deliver the people of Israel from the servitude of Pharaoh, king of Ramses. Send me one like them who will deliver me, a man, from the affliction of a fierce and strong, cruel and severe disease.\n\nO you who heard the cry of your people Israel, and in the land of Egypt you descended to save them by force, as you spoke to Moses from the midst of fire and shadow. Like them, hear my cry and save me from the abyss, with a strong hand and a high arm.\n\nO you who saved the youths Ephraim and Manasseh when the Egyptians were punished with the ten plagues of Moses, for you are wonderful and do not hasten to destroy. For me, O Lord, protect me until I become a penitent, on your path which is full of holiness.\n\nO you who divided the Red Sea, the great, and made a path there for the people of Israel in the wilderness, until you drowned Pharaoh with his entire army. Make for me a sea of fire while you build a dam. O Lord, who judges the world in righteousness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ምድያም","severity":"info","text":"The toponym 'Midian' (ምድያም) is the region where Moses fled after killing the Egyptian; the Geʿez form reflects the Greek Μαδιάμ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኦዘፈነውኮ እምብሔረ ምድያም ለሙሴ","severity":"info","text":"The call of Moses from Midian echoes Exodus 3:1–4:17, where God commissions Moses from the burning bush in Midian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኦዘከፈልከ ባሕረ ኤርትራ","severity":"info","text":"The division of the Red Sea (ባሕረ ኤርትራ) recalls Exodus 14:21–29, where God parts the sea for Israel and drowns Pharaoh's army.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"አርብዓ ዓመተ ድኅረ ነበረ ፈላሴ","severity":"info","text":"The forty-year period of Moses' fugitive status is not biblical; it may derive from later Jewish or Christian tradition (e.g., Josephus, Antiquities 2.11).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ኦዘ...","severity":"info","text":"Each stanza opens with the invocation 'O you who...' (ኦዘ...), a fixed formula in Geʿez prayer poetry, structuring the plea as a series of biblical precedents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"አንጋደ ኤፍሬም ወምናሴ","severity":"info","text":"Ephraim and Manasseh, Joseph's sons, are invoked as youths saved from Egyptian persecution; this reflects Ethiopic hagiographic tradition linking them to the ten plagues.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'አርብዓ ዓመተ ድኅረ ነበረ ፈላሴ' (forty years after he had been a fugitive) is not attested in Exodus; the source of this chronology is unclear.","The identity of 'the youths Ephraim and Manasseh' in the context of the ten plagues is ambiguous; they are not directly linked in the biblical narrative."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ኦዝተሰባሕከ፡ በአስጥሞተ፡ ፈርዖን፡ ውስቴቱ፨ ለባሕረ፡ ቍልዝም፡ ዕሙቅ፡ ዘኢይትዌሰን፡ መስፈርቱ፨ ለአእላፈ፡ ሙሴ፡ ሕዝበከ፡ እንዘ፡ ታፀድዎሙ፡ ቦቱ፨ ተሰባሕ፡ ዲበ፡ ፀርየ፡ እስመ፡ ተመያኒ፡ ውእቱ፨ እግዚአብሔር፡ አሐዱ፡ ወአኮ፡ ክልኤቱ፨\n\nኣዘአጽለልከሙ፡ እምሐሩረ፡ መዓልት፡ በደመና፨ ወበነደ፡ እሳት፡ ሌሊተ፡ ዘመራሕኮሙ፡ በፍና፨ ለእለ፡ ሙሴ፡ ሕዝብከ፡ እግዚአብሔር፡ አምላከ፡ ሲና፨ ጸልለኒ፡ በረድኤትከ፡ ከመ፡ ኢይርአይ፡ ሙስና፨ ወሶበ፡ እርኅብ፡ ከማሆሙ፡ ሴስየኒ፡ መና፨\n\nኦዘሴሰይኮሙ፡ አርብዓ፡ ዓመተ፨ ለሕዝበ፡ እስራኤል፡ መና፡ ሰማያዊ፡ ኅብስተ፨ እምዐይነ፡ ኰኵሐ፡ ኮሬብ፡ ማየ፡ እንዘ፡ ታሰትዮሙ፡ ግብተ፨ እግዚአብሔር፡ በዓለ፡ ጸጋ፡ እንበለ፡ ታኅጥአኒ፡ ምንተ፨ መፍቅዳተ፡ ሥጋ፡ ወነፍስ፡ ሴስየኒ፡ አንተ፨\n\nኦዘቀደስከ፡ ለአሮን፡ ክህነቶ፨ ወኀረይከ፡ ለከ፡ እምቤተ፡ ያዕቆብ፡ ቤቶ፨ እግዚአብሔር፡ ቀድስ፡ ለኅሊናየ፡ መልእክቶ፨ ወበላዕሌየ፡ ቀናኢ፡ ለእመ፡ ነበበ፡ ከንቶ፨ በእሳተ፡ ቆሬ፡ ኣውዕዮ፡ ወደምስስ፡ ሕይወቶ፨","english":"O you who were praised by the craftsmen of Pharaoh within the deep sea of the Red Sea, whose measure is unsearchable, for the thousands of Moses, your people, while you saved them there. Be praised over my enemy, for he is my equal. The Lord is one, and not two.\n\nO you who shaded them from the heat of the day with a cloud, and by a pillar of fire by night, who led them on the path for those of Moses, your people, the Lord, God of Sinai. Shade me with your mercy, that I may not see ruin. And when I hunger like them, feed me manna.\n\nO you who fed the people of Israel for forty years with heavenly manna, bread from the spring of the rock of Horeb, water, while you gave them drink to satiety. The Lord, Lord of grace, without withholding anything from me. Grant me the sustenance of flesh and soul, you.\n\nO you who sanctified the priesthood for Aaron and chose for yourself from the house of Jacob his house. The Lord, sanctify my mind as your messenger. And over me, a zealot, if he speaks the truth, consume him with the fire of Qore and erase his life.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the series of apostrophes to God, each introduced by the Geʿez interjection 'O' (ኦ), following the pattern of the previous passage.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"አስጥሞተ","severity":"info","text":"The Geʿez term 'አስጥሞተ' (ʾasṭəmote) is here translated as 'craftsmen' but may also mean 'magicians' or 'sorcerers', reflecting the Egyptian court magicians who opposed Moses.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ባሕረ ቍልዝም","severity":"info","text":"The phrase 'deep sea of the Red Sea' (ባሕረ ቍልዝም ዕሙቅ) alludes to the crossing of the Red Sea in Exodus 14, where God saved the Israelites from Pharaoh's army.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"መና","severity":"info","text":"The reference to 'manna' (መና) and 'forty years' echoes Exodus 16, where God provided manna from heaven to the Israelites in the wilderness.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ቆሬ","severity":"info","text":"The 'fire of Qore' (እሳተ ቆሬ) likely refers to the biblical figure Korah (Numbers 16), who was consumed by fire as divine punishment for rebellion against Moses and Aaron.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The mention of Aaron's priesthood and the choice from the house of Jacob reflects the biblical account in Exodus 28 and Numbers 18, where Aaron and his descendants were appointed as priests.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'zealot' (ቀናኢ) in the final stanza is ambiguous; it may refer to a personal adversary or a generic enemy, and the reading taken is that it is a specific opponent who speaks truth.","The term 'አስጥሞተ' could be interpreted as 'magicians' rather than 'craftsmen', affecting the understanding of the Pharaoh's court."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ኦዘወሀብኮሙ፡ ለሕዝበ፡ እስራኤል፡ ዘተቀደሱ፨ አህጉረ፡ ሠላሳ፡ ነገሥት፡ ለትውልደ፡ ትውልድ፡ ይረሱ፨ እግዚአብሔር፡ ዘሙሴ፡ እግዚአብሔር፡ ዘኢያሱ፨ አብአኒ፡ ውስተ፡ ምድረ፡ ርስትከ፡ እንተ፡ ተዋረሳ፡ በነፍሱ፨ ጻድቅ፡ አብርሃም፡ ለአሚን፡ ርእሱ፨\n\nኦዘአቀምከ፡ ተከዜ፡ ዮርዳኖስ፡ ቀዳሚ፨ ከመ፡ ኢያሱ፡ ይዕድዎ፡ ምስለ፡ ተረፈ፡ ዮሴፍ፡ ውብንያሚ፨ እግዚአብሔር፡ ወጣኒ፡ እግዚአብሔር፡ ፈጻሚ፨ እስከ፡ ተኀልቅ፡ መብዝኅቶሙ፡ ለዕድዋንየ፡ አረሚ፨ ለፀሓይ፡ በላ፡ በገባኦን፡ ቁሚ፨\n\nኦዝአዘዝከሙ፡ እምድምፀ፡ ጽራኆሙ፡ እስከ፡ ንዓለ፨ አእላፈ፡ እስራኤል፡ ይዑዱ፡ ጥቅመ፡ ኢያሪኮ፡ ልዑለ፨ እግዚአብሔር፡ ረስዮ፡ ለዕጸብየ፡ ቀሊለ፨ ሰይጣንሰማዕቅፍየ፡ ዘያቀብጸኒ፡ ሣህለ፨ ጻጹተ፡ ትእዛዛት፡ ይነጥፍ፡ ወይውኅጥ፡ ገመለ፨\n\nኦዘአድኀንካ፡ ለብእሲተ፡ ብሔር፡ አሐቲ፨ አመ፡ ዐላውያን፡ ተሀጕሉ፡ በመቅሠፍትከ፡ እንታክቲ፨ ቃለ፡ ሰብአ፡ ዐይን፡ ክልኤ፡ እስመ፡ ተወክፈት፡ ይእቲ፨ በምሕረትከ፡ ከማሃ፡ አመ፡ ይነቅህ፡ መዋቲ፨ እግዚአብሔር፡ አድኅና፡ ለነፍስየ፡ ዛቲ፨","english":"O you who gave to the people of Israel who were sanctified, the land of thirty kings for generation upon generation to inherit. Lord of Moses, Lord of Joshua, bring me into the land of your inheritance, which was inherited by his soul. Righteous Abraham, for the sake of Amen, his head.\n\nO you who made the River Jordan stand still first, as Joshua crossed it with the remnant of Joseph and Benjamin. Lord and protector, Lord and finisher, until the multitude of my enemies, the Arameans, is destroyed. For the sun, stand at Gibeon.\n\nO you who commanded from the edge of their camp until the ascent, thousands of Israel to circle the height of Jericho. Lord, accept my small offering. Satan, my accuser, who cuts me off from mercy, may the strict commandments destroy and cut off the stalk.\n\nO you who saved the one woman of the land when the wicked were destroyed by your rod, that one. The word of two-eyed men, for she was accused. By your mercy, like her, when the dead rise. Lord, save this soul of mine.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Each stanza opens with the Geʿez exclamation ኦ (O), followed by a relative verb clause praising God for a biblical act, then a petition. This pattern recurs in the four stanzas of the passage.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኢያሱ","severity":"info","text":"The crossing of the Jordan (Josh 3–4) and the sun standing still at Gibeon (Josh 10:12–14) are both attributed to Joshua. The text conflates these miracles as acts of the same Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኢያሪኮ","severity":"info","text":"The circling of Jericho (Josh 6) and the command from the camp’s edge to the ascent recall the Israelite siege. The ‘thousands of Israel’ echo the conquest narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"አረሚ","severity":"info","text":"አረሚ (Arameans) here likely refers to enemies of Israel in the biblical period, possibly the Syrians or a generic term for hostile peoples, not a specific historical group.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ተወክፈት","severity":"info","text":"The ‘one woman of the land’ saved from the wicked may allude to Rahab (Josh 2, 6), a Canaanite who aided Israel and was spared. The accusation (ተወክፈት) fits her story.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The repeated invocation ‘Lord of Moses, Lord of Joshua’ and the petitions for inheritance and mercy reflect a liturgical or devotional context, likely from a Geʿez prayer or hymn collection.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'one woman of the land' is not explicit; she could be Rahab or another biblical figure. The phrase 'two-eyed men' is obscure, possibly a metaphor for witnesses or accusers. The final line 'when the dead rise' may refer to eschatological resurrection or a specific biblical event."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ኦዝአባእኮሙ፡ ኀበ፡ ምድረ፡ ተስፋ፡ ዘይሤኒ፨ ለወልደ፡ ነዌ፡ ኢያሱ፡ ወለካሌብ፡ ወልደ፡ ዮፎኒ፨ እግዚአብሔር፡ ድኅረ፡ ርስተ፡ ነፍሰ፡ ጻድቃን፡ ክፍለኒ፨ ዮምኒ፡ እግዚኦ፡ በዘአሐዩ፡ ሥርዐኒ፨ አምጣነ፡ እሱር፡ አነ፡ በሥጋ፡ ማሳኒ፨\n\nኦዘአድኀንኮሙ፡ በእደ፡ ፊንሐስ፡ ቀናኢ፨ ለሕዝበ፡ እስራኤል፡ እምብድብድ፡ ወእምአፈ፡ ኲናተ፡ ጸባኢ፨ እግዚአብሔር፡ ኀይሎሙ፡ ወመድኀኔ፡ ገጾሙ፡ ኢተመዋኢ፨ ከማሆሙ፡ ተንሥእ፡ ታድኅነኒ፡ ለዘዚአከ፡ ገባኢ፨ ሶበ፡ ላዕሌየ፡ ይትነሣእ፡ ጸላኢ፨\n\nኦመድኅነ፡ እስራኤል፡ እንተ፡ ትቀትሎ፡ ለሲሳራ፨ በእደ፡ ኢያዔል፡ ብእሲት፡ አመ፡ ምስፍና፡ ባርቅ፡ ወዲቦራ፨ እግዚአብሔር፡ መዋኢ፡ ዘኢትትመዋእለግሙራ፨ አድኅነኒ፡ እምእዴሆሙ፡ ለደቂቀ፡ ነኪር፡ ሐራ፨ እለ፡ ይፈቅዱ፡ ያኅስሩ፡ ለነፍስየ፡ ክብራ፨\n\nኦአምላከ፡ ጌዴዎን፡ ወመዊኦ፡ መስፍን፡ ዮፍታሔ፨ ውኀይለ፡ ሳምሶን፡ ወልደ፡ ማኑሔ፨ እግዚአብሔር፡ ርድአኒ፡ ሶበ፡ እጼውዐከ፡ ውስተ፡ ኵለሄ፨ እመኒ፡ መጽኡኒ፡ ኢሎፍሊ፡ ወሞቅሑኒ፡ ሙቃሔ፨ እትአመን፡ አንሰ፡ ኀይለከ፡ ፈታሔ፨","english":"O you who gave to the people of Israel who were sanctified, the land of thirty kings for generation upon generation to inherit. Lord of Moses, Lord of Joshua, bring me into the land of your inheritance, which was inherited by the soul of the righteous; grant me a portion. Today, O Lord, by the one who lived, ordain me. Bring me, for I am bound in flesh; deliver me.\n\nO you who saved them by the hand of Phinehas the Zealot, for the people of Israel from plague and from the mouth of the sword of the enemy. Lord of their strength and their savior, whose face is hidden. Like them, arise and save me, for I am your servant. When the enemy rises against me.\n\nO savior of Israel, who killed Sisera by the hand of Jael, the woman, at the time of the battle of Barak and Deborah. Lord, the hidden one, whose hiding place is not revealed. Save me from the hands of the sons of the foreigner, who seek to diminish the honor of my soul.\n\nO God of Gideon and of the judge Jephthah, and the strength of Samson son of Manoah. Lord, help me when I call upon you in every place. If they come to me with a thousand and provoke me with a hundred, I will trust in your strength, O opener.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a series of invocations, each addressing God by a saving act from the Hebrew Bible, following the pattern of the previous passage.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ኢያሱ","severity":"info","text":"The Geʿez ኢያሱ (ʾIyāsus) is the standard form for Joshua, not Jesus; the English draft correctly renders it as Joshua.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኢያዔል","severity":"info","text":"The killing of Sisera by Jael (Judges 4:17–22) is invoked; the Geʿez ኢያዔል (ʾIyāʾel) matches the biblical name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The figures invoked—Moses, Joshua, Phinehas, Gideon, Jephthah, Samson—are drawn from the historical books of the Old Testament, typical of Ethiopic liturgical poetry.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢሎፍሊ","severity":"caution","text":"The Geʿez ኢሎፍሊ (ʾilofəlli) is obscure; the English draft renders it as 'a thousand', but the word may be a corruption or a loan; the sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage is part of a longer work attributed to an anonymous author, preserved in the Ethiopic tradition and edited in the betmas edition.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"},{"key":"ed:LIT2393tabiba","label":"source edition: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Geʿez ኢሎፍሊ (ʾilofəlli) is unclear; it may be a corruption of a numeral or a proper name. The English draft interprets it as 'a thousand', but this is uncertain."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ኦመድኅነ፡ እስራኤል፡ በእደ፡ ሳሙኤል፡ ድኅረ፡ ኤሊ፨ ወበእደ፡ ንጉሥ፡ ሳኦል፡ እንተ፡ አድኀንከሙ፡ እምኢሎፍሊ፨ እግዚአብሔር፡ ወትረ፡ መግቦተ፡ ዚአየ፡ ኅሊ፨ ወሥመር፡ አድኅኖትየ፡ በረድኤትከ፡ ከሃሊ፨ እምአፈ፡ መታሪ፡ መጥባሕት፡ ወኲናት፡ ቀታሊ፨\n\nኦዘአድኀንኮ፡ ለኢሎፍላዊ፡ ጎልያድ፡ እምእዱ፨ ወእምኲናተ፡ ሳኦልኒ፡ ወእምአቤሴሎም፡ ወልዱ፨ እግዚአብሔር፡ ለዳዊት፡ እንተ፡ ኢትርሕቅ፡ እምነ፡ ዐውዱ፨ አድኅነኒ፡ እምጸላእትየ፡ ለእመ፡ ኪያየ፡ ሮዱ፨ እስመ፡ እሙንቱ፡ አእላፍ፡ ወአነ፡ አሐዱ፨\n\nኣዘሰረይከ፡ ኀጢአተ፡ ዳዊት፡ መተንብል፨ ሶበ፡ ቃለ፡ ብካይ፡ አምረረ፡ በሞተ፡ ኦርዮ፡ ቅቱል፨ አናብዒሃ፡ ከማሁ፡ እንዘ፡ ትትከፍ፡ ልዑል፨ ለነፍስየ፡ ስረይ፡ ጌጋያ፡ እምቅድመ፡ ይጸውን፡ ቃል፨ ነፍስ፡ እግዚአብሔር፡ ፍጡነ፡ ብጽሒ፡ ዘይብል፨\n\nኦዘረሰይኮ፡ ላዕለ፡ ነገሥተ፡ ምድር፡ መክብበ፨ ለወልደ፡ ዳዊት፡ ሰሎሞን፡ ዘምሳሌ፡ ኵሉ፡ ነበበ፨ ሀበኒ፡ እግዚኦ፡ እምኔከ፡ ጥበበ፨ ዘባቲ፡ ነገሥት፡ ይነግሡ፡ እለ፡ ይኮንኑ፡ ሕዝበ፨ ወኀያላን፡ ያጸንዑ፡ ምግበ፨","english":"O you who saved Israel by the hand of Samuel after Eli, and by the hand of King Saul, whom you delivered from the Philistines. Lord, ever my helper and preserver, save me by your grace, O mighty one, from the mouth of the sword, the spear, and the arrow of the slayer.\n\nO you who saved the Philistine Goliath from the hand of David, and from the arrow of Saul, and from Absalom his son. Lord, for David, whom you kept far from his enemy, save me from my enemies, even if they desire me, for they are thousands and I am one.\n\nYou who forgave the sin of David the prophet when he mingled the voice of weeping with the death of Uriah the slain, I exalt you likewise, while you conceal the high one. For my soul, forgive my transgression before the word is fulfilled: \"Soul, Lord, swiftly go where he says.\"\n\nO you who set a crown upon the kings of the earth for the son of David, Solomon, who uttered all the proverbs. Give me, O Lord, from you wisdom, by which kings rule over the peoples who exist, and the mighty establish justice.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the series of apostrophes to God, each recalling a biblical figure saved or favored, and ends with a petition for wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ዳዊት፡ መተንብል","severity":"info","text":"The reference to David as 'the prophet' and the mention of Uriah the slain alludes to 2 Samuel 11–12, where David's sin with Bathsheba and the death of Uriah are recounted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሰሎሞን፡ ዘምሳሌ፡ ኵሉ፡ ነበበ","severity":"info","text":"Solomon is described as the one who 'uttered all the proverbs,' a clear reference to the biblical Book of Proverbs, traditionally attributed to him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ኢሎፍሊ","severity":"info","text":"The Geʿez term 'ኢሎፍሊ' (ʿalofi) is a loanword from Hebrew 'pelishtim' via Greek, meaning 'Philistines,' and appears in the context of deliverance from them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The mention of Goliath, Saul, and Absalom in a single verse reflects a conflation of David's enemies from 1 Samuel 17 and 2 Samuel 15–18, typical of Ethiopic liturgical poetry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage is part of a Geʿez prayer attributed to an anonymous author, preserved in the manuscript tradition of the Ethiopian Orthodox Tewahedo Church, as edited in betmas.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'while you conceal the high one' (እንዘ፡ ትትከፍ፡ ልዑል) is ambiguous: it may refer to God hiding David's sin or to a liturgical concealment of the high priest."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ኦዘሰማዕኮሙ፡ ሶበ፡ ኀቤከሰአሉ፨ ነገሥተ፡ እስራኤል፡ ወይሁዳ፡ ዘተንሥኡ፡ በመዋዕሉ፨ እግዚአብሔር፡ ኀያል፡ መዋኤ፡ ኀያላን፡ ኵሉ፨ ከማሁ፡ ትስማዕ፡ ነገርየ፡ አእዛነ፡ ርኅራኄከ፡ ጽሉ፨ ወአድኅኖትከ፡ ወትረ፡ ምስሌየ፡ ተሀሉ፨\n\nኦዝነረይኮሙ፡ ለነቢያተ፡ እስራኤል፡ ወይሁዳ፨ ዕሴተ፡ ጻድቃን፡ ይርአዩ፡ ወዘኃጥኣን፡ ፍዳ፨ መንፈሰ፡ ላእካኒከ፡ እሉ፡ ቅኑታነ፡ ማእስ፡ ወአነዳ፨ ጸግወኒ፡ ሊተ፡ ለገብርከ፡ ዘፈጻሜ፡ ስምከቴዳ፨ እግዚአብሔር፡ ለጽድቅ፡ ምዳ፡ ወድዳ፨\n\nኦዘተበቀልከ፡ እምቤተ፡ አክዓብ፡ ክሡተ፨ በቀለ፡ ናቡቴ፡ በግፍዕ፡ በይነ፡ ዐጸደ፡ ወይኑ፡ ዝሞተ፨ እግዚአብሔር፡ ፈታሒ፡ እንዘ፡ ታነውን፡ መቅሠፍተ፨ አርእየኒ፡ በጸላእትየ፡ ወኢትቅትሎሙ፡ ግብተ፨ እመ፡ ቀተልኮሙሰ፡ ይረክቡ፡ ሣኅተ፨\n\nኦዘትቤ፡ ርኢከኑ፡ ኤልያስ፨ ከመ፡ በሕቁ፡ ደንገፀ፡ ልበ፡ ካብ፡ ንጉሥ፨ እግዚአብሔር፡ ጸናሒ፡ ወመስተዕግሥ፨ ርኢ፡ አንተ፡ ከማሁ፡ ድንጋፄ፡ ነሳሒት፡ ነፍስ፨ ዘትሰግድ፡ ለከ፡ በአብራክ፡ ወርእስ፨","english":"O you who heard them, when they appealed to you, the kings of Israel and Judah who arose in their time. Lord, mighty, helper of all the mighty, likewise hear my plea, incline your merciful ear, and let your salvation always be with me.\n\nO you who rebuked the prophets of Israel and Judah, that they might see the reward of the righteous and the penalty of sinners. Those messengers of yours, chosen for reproach and lamentation, grant to me, your servant, who is at the end of your covenant. Lord, rewarder of righteousness and requiter.\n\nO you who avenged from the house of Ahab the deceitful, the vengeance of Naboth, unjustly slain in the midst of his vineyard, who died. Lord, punisher, while you inflict punishment, show me my enemies, but do not let me kill them by violence. If you kill them, they will find mercy.\n\nO you who said, \"Do you see, Elijah, how the heart of the wicked king hardened?\" Lord, steadfast and wondrous, see likewise the hardening of the soul of the one who bows to you on knees and head.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ኦዘሰማዕኮሙ፡ ሶበ፡ ኀቤከሰአሉ፨ ነገሥተ፡ እስራኤል፡ ወይሁዳ፡ ዘተንሥኡ፡ በመዋዕሉ፨","severity":"info","text":"The passage opens with a series of invocations beginning with ኦ (O), each addressing God through a biblical episode, forming a litany-like structure.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኦዘተበቀልከ፡ እምቤተ፡ አክዓብ፡ ክሡተ፨ በቀለ፡ ናቡቴ፡ በግፍዕ፡ በይነ፡ ዐጸደ፡ ወይኑ፡ ዝሞተ፨","severity":"info","text":"The reference to Naboth's vineyard and Ahab's house alludes to 1 Kings 21, where Naboth is killed for refusing to sell his vineyard to King Ahab.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኦዘትቤ፡ ርኢከኑ፡ ኤልያስ፨ ከመ፡ በሕቁ፡ ደንገፀ፡ ልበ፡ ካብ፡ ንጉሥ፨","severity":"info","text":"The mention of Elijah and the hardened heart of the wicked king echoes 1 Kings 18-19, where Elijah confronts Ahab and the prophets of Baal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"መዋኤ፡","severity":"info","text":"The Geʿez term መዋኤ (helper) is a title for God, recurring in Ethiopian liturgical texts, emphasizing divine assistance.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ኦዝነረይኮሙ፡ ለነቢያተ፡ እስራኤል፡ ወይሁዳ፨","severity":"info","text":"The reference to prophets of Israel and Judah reflects the Ethiopian tradition of venerating Old Testament prophets, often linked to monastic and liturgical contexts.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኦዘተበቀልከ፡ እምቤተ፡ አክዓብ፡ ክሡተ፨","severity":"caution","text":"The phrase 'avenged from the house of Ahab' may conflate divine vengeance with human retribution; the Geʿez verb ተበቀልከ (you avenged) is ambiguous between divine justice and violent reprisal.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the kings of Israel and Judah who arose in their time' is unspecified; the text may refer to a specific list from biblical history.","The phrase 'at the end of your covenant' (ዘፈጻሜ፡ ስምከቴዳ) is ambiguous: it could mean the end of the covenant between God and Israel, or the end of a personal covenant with the speaker.","The final line 'the hardening of the soul of the one who bows to you' leaves unclear whether the speaker is describing themselves or another person."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ኦመድኅነ፡ ኤልያስ፡ እምእደ፡ ኤልዛቤል፡ ዘሰማርያ፨ እስከ፡ ብሔረ፡ ሕይወት፡ ወሰድኮ፡ ዐይነ፡ መልአከ፡ ሞት፡ እንተኢ፡ ርእያ፨ ወሐጹረ፡ ነቢይ፡ ኤልሳዕ፡ አመ፡ ገትዎ፡ ሰብአ፡ ሶርያ፨ ሐጹረ፡ መድኀኒት፡ ኩነኒ፡ ከማሁ፡ እማዕገተ፡ እኩይ፡ ጕሕልያ፨ እግዚአብሔር፡ ኀያል፡ ወጠቢብ፡ ኬንያ፨\n\nኦዘአውፃእኮ፡ እምድኅረ፡ ውኅጦ፡ ዐንበሪ፨ ሶበ፡ ጸውዐከ፡ ዮናስ፡ በቃለ፡ ጽራኅ፡ ተናጋሪ፨ እግዚአብሔር፡ ትጉህ፡ ዘኢትነውም፡ ፈጣሪ፨ አውፅአኒ፡ በጥበብከ፡ እምአንቀጸ፡ መጥባሕት፡ መታሪ፨ እስመ፡ አምላከ፡ ጽድቅ፡ አንተ፡ ወእግዚእ፡ መሓሪ፨\n\nኦእግዚአብሔር፡ ባሳሔ፡ አንጋድ፡ ክልኤቱ፨ አመ፡ ስልምናሶር፡ ንጉሥ፡ ወዎሙ፡ ለዐሠርቱ፨ ወአመ፡ ሰናክሬም፡ ዐርገ፡ በዘመነ፡ ሕዝቅያስ፡ እምድኅረ፡ ዝንቱ፨ አድኅነኒ፡ ዘአድኀንኮሙ፡ እንበለ፡ ጸባኢት፡ በከንቱ፨ አምላከ፡ ሙሴ፡ ወአሮን፡ እስመ፡ አንተ፡ ውእቱ፨\n\nኦዘርኢከ፡ ለሰናክሬም፡ ትዕይርቶ፨ በመቅሠፍተ፡ መልአክ፡ ኅቡእ፡ እስከ፡ አህጐልከሰራዊቶ፨ ለጻድቅ፡ ሕዝቅያስ፡ ተወኪፈከ፡ ስእለቶ፨ ትዕይርተ፡ ፀርየ፡ ርኢ፡ ከማሁ፡ ወአርእየኒ፡ ድቀቶ፨ እስመ፡ ሐሳዊ፡ ውእቱ፡ ወያፈቅር፡ ከንቶ፨","english":"O you who saved Elijah from the hand of Jezebel of Samaria, until the land of life, and who blinded the eye of the angel of death that came to see him; and you who girded the prophet Elisha when the men of Syria smote him, gird me with salvation like him from the neck of evil folly. Lord, mighty and wise, Kenya.\n\nO you who brought forth from behind the thicket the dove when Jonah called you with the voice of a crying speaker, Lord, vigilant, who does not sleep, Creator, bring me forth by your wisdom from the snare of the sword of the striker, for you are the God of righteousness and the merciful Lord.\n\nO Lord, who destroyed the camp of both when Sennacherib the king and his ten were slain, and when Sennacherib ascended in the time of Hezekiah after this, save me as you saved them without armies in vain, God of Moses and Aaron, for you are he.\n\nO you who showed to Sennacherib your power by the hidden angel's plague until you scattered his army, for the righteous Hezekiah trusted in your intercession, show my enemy's power like that and show me his fall, for he is a deceiver and loves falsehood.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ኤልያስ፡ እምእደ፡ ኤልዛቤል፡ ዘሰማርያ","severity":"info","text":"The reference to Elijah's escape from Jezebel of Samaria alludes to 1 Kings 19:1–3, where Jezebel threatens Elijah after the slaughter of Baal's prophets. The 'land of life' may refer to the wilderness journey to Horeb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኤልሳዕ፡ አመ፡ ገትዎ፡ ሰብአ፡ ሶርያ","severity":"info","text":"The girding of Elisha when the men of Syria smote him echoes 2 Kings 6:17–23, where Elisha is struck by Syrian soldiers but remains unharmed. The prayer asks for similar divine protection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ዮናስ፡ በቃለ፡ ጽራኅ፡ ተናጋሪ","severity":"info","text":"The dove brought forth from the thicket at Jonah's call is not a direct biblical narrative but may conflate Jonah's prayer in the fish (Jonah 2) with a symbolic dove, perhaps representing deliverance or the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ሰናክሬም፡ ዐርገ፡ በዘመነ፡ ሕዝቅያስ","severity":"info","text":"Sennacherib's siege of Jerusalem in 701 BCE and Hezekiah's deliverance are recounted in 2 Kings 18–19 and Isaiah 36–37. The 'hidden angel's plague' refers to the biblical account of the Assyrian army's destruction by an angel (2 Kings 19:35).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ኦ","severity":"info","text":"Each stanza opens with the vocative particle 'ኦ' (O), followed by a relative clause recalling a biblical figure's deliverance, then a petition for personal salvation. This repetitive structure is typical of Ethiopic liturgical prayers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኬንያ","severity":"caution","text":"The word 'ኬንያ' (Kenya) at the end of the first stanza is obscure. It may be a proper name, a place, or a corruption. The English draft retains it untranslated, and no clear biblical or historical referent is evident.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Kenya' (ኬንያ) in the first stanza is unclear; it may be a name, a place, or a textual corruption.","The dove and Jonah reference is not a direct biblical narrative; its symbolic meaning is uncertain."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"ኦዘፈታሕኮ፡ እሙቃሔ፡ እግሩ፡ ወእዱ፨ ሶበ፡ ምናሴ፡ ጸለየ፡ እንዘ፡ ያዜክረከ፡ ብዝነ፡ እበዱ፨ እግዚአብሔር፡ ፍትሐኒ፡ ለኀጢአትየ፡ እምጽንዐ፡ ጕንዱ፨ ወኢታሙተኒ፡ ግብተ፡ በከመ፡ አሞጽ፡ ወልዱ፨ እንበለ፡ ኣሥምርከ፡ በዘመን፡ ዘሕጹጽ፡ ፍቅዱ፨\n\nኦዘአንጻሕኮ፡ ለኢሳይያስ፡ እምለምጽ፨ እንዘ፡ ታለክፎ፡ አፉሁ፡ በፍሕመ፡ እሳት፡ ብቁጽ፨ እግዚአብሔር፡ አዝዝ፡ መላእክቲከ፡ አብያጽ፨ ይውሥርዎ፡ ለፀርየ፡ እማእከለ፡ አእጋር፡ ወገጽ፨ እስከ፡ ይሠጥቅዎ፡ በሞሠርት፡ ዘዕፅ፡ =፨\n\nኦዘተወከፍኮ፡ ለኢዮስያስ፡ በፓሳ፨ አመሦዐ፡ ለከ፡ መሥዋዕተ፡ ፈቃድ፡ በኀሠሣ፨ እግዚአብሔር፡ ተወከፍ፡ ቍርባነ፡ ጸሎትየ፡ እንዘ፡ ትቄድሳ፨ ወአጕይይ፡ ጸላእትየ፡ እምገጸ፡ አሐዱ፡ አንበሳ፨ ከመ፡ ይጐይዩ፡ አእላፍ፡ እንስሳ፨\n\nኦዘአውፃእኮ፡ እምግበ፡ ዐምዐም፡ ለኤርምያስ፨ ዘወደይዎ፡ ጳስኮር፡ ወሴዴቅያስ፡ ንጉሥ፨ እግዚአብሔር፡ ዘሥጋ፡ እግዚአብሔር፡ ዘነፍስ፨ አውፅአኒ፡ በረድኤትከ፡ እምአንቀጸ፡ ተስናን፡ ወባእስ፨ ከመ፡ አውፃእከኒ፡ አንተ፡ ቀዳሚ፡ እምከርሥ፨","english":"O you who loosened the foot and hand of Micah, when Manasseh prayed while recalling your many wonders: O Lord, loose me from the bond of my sin, from the hardness of my heart, and do not let me die a sudden death, as did Amoz and his son, without my having confessed to you in the time of your sharp decree.\n\nO you who saved Hezekiah from the leprosy, while you sealed his mouth with a coal of fire in the furnace: O Lord, command your angels, the guards, to strike my enemy from between the eyes and the face, until they pierce him with a wooden stake.\n\nO you who accepted Josiah at Pascha, when he brought you a sacrifice of will in zeal: O Lord, accept the offering of my prayer, while you sanctify it, and drive away my enemies from the face of the one lion, as thousands of animals flee.\n\nO you who brought out Jeremiah from the pit of the dungeon, whom Pashhur and King Zedekiah had cast down: O Lord of flesh, O Lord of spirit, bring me out by your grace from the pit of forgetfulness and evil, as you, the first, brought me out from the womb.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage consists of four stanzas, each opening with 'O you who' and addressing a biblical figure (Micah, Hezekiah, Josiah, Jeremiah), followed by a petition to the Lord. This pattern is consistent with the work's liturgical structure.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ምናሴ","severity":"info","text":"The reference to Manasseh praying and recalling wonders alludes to 2 Chronicles 33:12-13, where Manasseh repents after being taken captive. The mention of 'Amoz and his son' (Isaiah) echoes the tradition that Isaiah was martyred under Manasseh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኢሳይያስ","severity":"info","text":"Hezekiah's deliverance from leprosy and the sealing of his mouth with a coal of fire are not in the biblical account (2 Kings 18-20) but appear in later hagiographic traditions, possibly from the 'Life of Isaiah' or Ethiopic synaxaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኢዮስያስ","severity":"info","text":"Josiah's sacrifice at Pascha (Passover) refers to 2 Kings 23:21-23, where Josiah celebrates a great Passover. The 'sacrifice of will in zeal' may reflect his religious reforms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኤርምያስ","severity":"info","text":"Jeremiah's casting into a pit by Pashhur and Zedekiah is based on Jeremiah 38:6-13, where the prophet is lowered into a cistern. The 'pit of forgetfulness and evil' is a metaphorical expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢሳይያስ","severity":"caution","text":"The name 'ኢሳይያስ' (Hezekiah) is spelled with an initial 'ኢ' (ʿā), which is unusual; it may be a scribal variant or a confusion with 'ኢሳይያስ' (Isaiah). The context supports Hezekiah, but the orthography is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Amoz and his son' is ambiguous: Amoz is the father of Isaiah, but the text may refer to Isaiah's martyrdom under Manasseh, a tradition not in the Bible.","The phrase 'sealed his mouth with a coal of fire' is unclear; it may be a metaphor for divine silencing or a reference to a specific apocryphal story."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ኦዘአትረፍከነዳያነ፡ ሕዝብከ፡ ውስቴታ፨ ለአብዕልተ፡ ብሔርሰ፡ አውረድከሙ፡ ምድረ፡ ዴብላታ፨ ለኢየሩሳሌም፡ ቤትከ፡ ናቡከደነጾር፡ አመነታ፨ አትርፈኒ፡ እምተፄውዎ፡ በውስተ፡ ዓለማት፡ መንታ፨ እግዚአብሔር፡ ጸወንወሥሙር፡ ወልታ፨\n\nኦዘአድኀንከ፡ ነፍሳተ፡ ፫ደቂቅ፨ አመ፡ በእንቲአከ፡ ቦኡ፡ ማእከለ፡ እቶን፡ ዕሙቅ፨ እንዘ፡ ትከውኖሙ፡ ጠለ፡ ህየንተ፡ ዋዕይ፡ ወሞቅ፨ አድኅነኒ፡ እምነበልባል፡ ወእምአየራዊ፡ መብረቅ፨ እግዚአብሔር፡ መሓሪ፡ ወአምላከ፡ ጻድቅ፨\n\nኦዘሰዐርከ፡ ለናቡከደነጾር፡ ዕዘዞ፨ እስከ፡ አርዌ፡ ገዳም፡ ረሰይኮ፡ እንዘ፡ እምቅኔ፡ ሰብእ፡ ታግዕዞ፨ ሕዙነ፡ ሕዙናን፡ ገብርከ፡ እብለከ፡ በተዐንብዞ፨ ትክልኑ፡ እግዚአብሔር፡ ነፍስ፡ ዚአየ፡ ናዝዞ፨ ወለሐራውያን፡ ሥጋየ፡ ከመ፡ ትወልጥ፡ ግዕዞ፨\n\nአዘወሀብኮ፡ ለናቡከደነጾር፡ ልባዌ፨ መጠነ፡ ፯ዓመት፡ ድኅረተአንሰሰ፡ በግዕዘ፡ አርዌ፨ ወአግባእኮ፡ ያእኵትከ፡ ውስተ፡ ምድረ፡ ንግሡ፡ ነነዌ፨ ጸግወኒ፡ ኣእምሮትከ፡ ዘመልዕልተ፡ ኵሉ፡ ግጻዌ፨ እግዚአብሔር፡ ህልው፡ በዋሕድ፡ ህላዌ፨","english":"O you who loosed the foot and hand of your people within the furnace, for the sake of the land of the children of the covenant you brought them down to the land of Debela; for your house Jerusalem, Nebuchadnezzar believed. Loose me from the turmoil within the worlds of division. O Lord, who is zealous and whose name is praised, and the heart.\n\nO you who saved the souls of the three children when, because of you, they were in the midst of the deep furnace, while you covered them with dew in the midst of the fire and heat. Save me from the flame and from the lightning of the air. O Lord, merciful and God of the righteous.\n\nO you who punished Nebuchadnezzar with his command, until the wild beast of the desert you appointed, while from the possession of man you restrained him. Sad among the sad, your servant, I call you with wonder. O Lord, my soul is weary, and for the living, my body, as you will to cast it.\n\nYou gave to Nebuchadnezzar a heart, for seven years after he was humbled by the wild beast, and you brought him to your sanctuary in the land of his kingdom, Nineveh. Grant me your wisdom, which is above all creation. O Lord, who exists in a single existence.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ዴብላታ (Debela)","severity":"info","text":"The toponym 'Debela' is not otherwise attested in biblical or Geʿez literature; it may refer to a location in Babylonia or be a corruption of a place name associated with the fiery furnace narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኦዘአድኀንከ ነፍሳተ ፫ደቂቅ (O you who saved the souls of the three children)","severity":"info","text":"This refers to the three youths (Hananiah, Mishael, Azariah) in the fiery furnace, from Daniel 3. The Geʿez text adds the detail of dew covering them, which is not in the biblical account but appears in later hagiographic expansions.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ናቡከደነጾር (Nebuchadnezzar)","severity":"info","text":"Nebuchadnezzar's seven-year humiliation by a wild beast and his subsequent repentance echo the apocryphal 'Prayer of Nabonidus' (4QPrNab) and later Jewish and Christian traditions, not the canonical Daniel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"መንታ (division)","severity":"info","text":"The Geʿez 'menta' (division) in the phrase 'worlds of division' likely refers to the dualistic cosmology of body and soul or earthly and heavenly realms, a theme common in Ethiopic penitential prayers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"repetition of 'O you who...'","severity":"info","text":"Each stanza begins with the apostrophe 'O you who' (ኦዘ...), followed by a biblical exemplum and a petition. This structure is typical of Ethiopic 'malke' hymns and litanies, organizing the prayer around intercessory appeals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Nebuchadnezzar's conversion","severity":"info","text":"The tradition of Nebuchadnezzar's repentance and conversion to Judaism (or Christianity) appears in Ethiopic texts such as the 'Kebra Nagast' and the 'Synaxarium', reflecting a positive re-evaluation of the king in Ethiopian Christian lore.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Debela' is uncertain; it may be a place name or a textual corruption.","The phrase 'worlds of division' (መንታ ዓለማት) is ambiguous: it could refer to the dual realms of heaven and earth, or to the divisions within the human soul.","The reference to 'the land of the children of the covenant' (ብሔረ አብዕልተ) is unclear; it may denote the land of Israel or a specific community."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ኦዘአድኅንካ፡ እምእደ፡ ረበናት፡ ክልኤቱ፨ ለወለተ፡ ካህናት፡ ሶስና፡ ለዳንኤል፡ አመ፡ እብሬቱ፨ እንዘ፡ ኪያሃ፡ ታጸድቅ፡ በፍትሐ፡ ነቢይከ፡ ዝንቱ፨ እግዚአብሔር፡ አድኅነኒ፡ እምዕድዋንየተስዐቱ፨ እንበለ፡ ንስሓ፡ ነፍሶሙ፡ ኢትቅትል፡ ባሕቱ፨\n\nኦዘአድኀንኮ፡ እምአፈ፡ ዐናብስት፡ ርኁባን፨ አመ፡ ወገርዎ፡ በግብ፡ ሐራ፡ ዳርዮስ፡ መስፍን፨ ለነቢይከ፡ ዳንኤል፡ እግዚአብሔር፡ መድኅን፨ አንግፈኒ፡ እምአራዊት፡ ኢይውግኡኒ፡ በቀርን፨ ወኢይንስኩኒ፡ በክልኤ፡ አስናን፨\n\nኣዘአጾርኮ፡ ምሳሐ፡ ዳንኤል፡ ዘመዱ፨ እስከግበባቢሎን፡ ይሰድ፡ እምኢየሩሳሌም፡ ምድረ፡ ሙላዱ፨ ወአግባእኮ፡ ፍጡነ፡ ለዕንባቆም፡ ውስተ፡ ዐጸዱ፨ አግብኦ፡ ለኅሊናየ፡ እምእንስሳዊ፡ እበዱ፨ ኀበ፡ ጥበብከፍጣሪ፡ አሐዱ፨\n\nኦአምላከ፡ ሕዝቅኤል፡ መንሥኤ፡ አዕፅምት፡ እለ፡ ሞቱ፨ ወዘአርአይኮ፡ በሕልም፡ ህላዌ፡ እንስሳከ፡ አርባዕቱ፨ እግዚአብሔር፡ ገጸከ፡ አርእየኒ፡ ለለሰዐቱ፨ መንበርከኒ፡ እንተይነቅዕ፡ እምታሕቱ፨ ባሕረ፡ ተደሞ፡ ግሩም፡ ዘክልኤ፡ ፍኖቱ፨","english":"O you who saved the two daughters of the priests, Susanna, from the hands of the elders, for Daniel at the time of his captivity, while you justified her through the judgment of your prophet this: O Lord, save me from my enemies, the sixty, without repentance of their souls, but only kill.\n\nO you who saved your prophet Daniel from the mouths of the hungry lions, when they cast him into the pit of lions, Darius the judge: O Lord, savior, rescue me from the wild beasts, that they may not gore me with the horn, and that they may not bite me with the two tusks.\n\nO you who hastened the meal of Daniel, his kinsman, until from Jerusalem to Babylon the land of his birth he went, and you brought quickly Habakkuk into his enclosure: bring my mind from the wild beasts, the savage, to the place of your wisdom, the creator, the one.\n\nO God of Ezekiel, the raiser of the bones of those who died, and who showed in a dream the existence of your four living creatures: O Lord, show me your face at every hour; set me up on a throne that is higher than the sea of blood, the great, whose path is twofold.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Susanna and the elders","severity":"info","text":"The first stanza alludes to the story of Susanna and the Elders (Daniel 13), where Daniel saves Susanna from false accusation. The Geʿez text names Susanna and the two daughters of priests.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Daniel in the lions' den","severity":"info","text":"The second stanza references Daniel 6:16-24, where Daniel is saved from lions in the pit. The Geʿez mentions Darius as judge and the prophet Daniel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Habakkuk bringing food to Daniel","severity":"info","text":"The third stanza alludes to the apocryphal story of Bel and the Dragon (Daniel 14), where Habakkuk is transported to Babylon to feed Daniel. The Geʿez mentions Habakkuk and the meal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezekiel's vision of the four living creatures","severity":"info","text":"The fourth stanza references Ezekiel 1:5-14, where Ezekiel sees four living creatures. The Geʿez mentions the raiser of bones and the four living creatures shown in a dream.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"repetition of 'O you who'","severity":"info","text":"Each stanza begins with 'O you who' (ኦዘ) followed by a biblical allusion, forming a consistent petitionary structure. This pattern is typical of Geʿez liturgical poetry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"enemies, the sixty","severity":"caution","text":"The phrase 'enemies, the sixty' (ዕድዋንየተስዐቱ) is unclear; it may be a textual corruption or a specific reference. The English draft interprets it as 'sixty enemies' but the Geʿez could be read differently.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the sixty' enemies is uncertain; possibly a corruption or a specific group.","The phrase 'without repentance of their souls, but only kill' is ambiguous in the Geʿez; it may mean the enemies are killed without repentance."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ኦዘአልዐልኮ፡ ኀበ፡ እለ፡ ሄኖክ፡ ተልዕሉ፨ ለገብርከ፡ ዕዝራ፡ አምጣነ፡ አሥመረከ፡ በመዋዕሉ፨ እግዚአብሔር፡ ንሥአኒ፡ በአግዋረ፡ ገነት፡ አሀሉ፨ እስመ፡ አንተ፡ በዓለ፡ ጸጋ፡ እንተ፡ ተአከል፡ ለኵሉ፨ ወመጥኖ፡ ሀብትከ፡ አምላካዊ፡ ፍጡራን፡ ኢይክሉ፨\n\nኦዘፈታሕኮ፡ ለኢኮንያ፡ እማእሰሩ፨ አመ፡ በባቢሎን፡ ነግሠ፡ ኤዎልማርዴቅ፡ በኵሩ፨ ለናቡከደነጾር፡ ዘሞተ፡ ወፈለሰ፡ እምነ፡ ክብሩ፨ ፍትሖ፡ ለኅሊናየ፡ እማእሰረ፡ እዱ፡ ወእግሩ፨ እግዚአብሔር፡ ኄር፡ ለዳዊት፡ ፍቁሩ፨\n\nኦዘመተርከ፡ ርእሰ፡ ብልጣሶር፡ መዐምፅ፨ አመ፡ አውፃእከሙ፡ ካዕበ፡ ለዕብራውያን፡ አብያጽ፨ እምሀገረ፡ ሕማም፡ ባቢሎን፡ እንተ፡ ተመሰለት፡ በግብጽ፨ እግዚአብሔር፡ ምትር፡ እምልብየ፡ አፍቅሮተ፡ ዓለም፡ ሕጹጽ፨ ከመ፡ በማሕጺ፡ ይትመተር፡ ወይትገዘም፡ ዕፅ፨\n\nኦዘአስተጋባእከ፡ ማኅበረ፡ እስራኤል፡ ወከዋላ፨ በእደ፡ ንጉሠ፡ ፋርስ፡ ቂሮስ፡ ፈጻሜ፡ ብዕዓት፡ ወመሐላ፨ አምጣነ፡ ተዘርዉ፡ ቅድመ፡ እመዋዕለ፡ ሆሴ፡ ወልደ፡ ዔላ፨ አስተጋብእ፡ ኀበ፡ ሀለወ፡ ፍቅረ፡ ዚአከ፡ ገደላ፨ አንስርተ፡ ልብየ፡ እምአድባር፡ ወቈላ፨","english":"O you who raised up Enoch to the height of the heavens, to your servant Ezra, when he pleased you in his time: O Lord, lift me up on the wings of the garden of Eden, for you are the lord of grace, which is fitting for all; and the measure of your divine gift, creatures cannot comprehend.\n\nO you who freed Jeconiah from imprisonment, when in Babylon King Evil-merodach reigned in his time, for Nebuchadnezzar had died and fallen from his glory: free my mind from the imprisonment of hand and foot, O Lord, who is good, to your beloved David.\n\nO you who cut off the head of Belshazzar the prince, when you brought out the Hebrew exiles a second time from the land of affliction, Babylon, which was likened to Egypt: O Lord, cut off from my heart the fleeting love of the world, as a tree is cut and pruned with an axe.\n\nO you who gathered together the assembly of Israel and its crown, through the hand of the king of Persia, Cyrus, the end of captivity and oath, when they were scattered before the times of Hosea son of Elah: gather together to where your love of the ascetic is present, and gather my heart from the mountains and valleys.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the series of invocations beginning with ኦዘ (O you who), each addressing God through a biblical figure or event, followed by a personal petition. The pattern is consistent with the preceding passage.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሄኖክ","severity":"info","text":"Enoch (ሄኖክ) is the antediluvian patriarch who, according to Genesis 5:24 and later tradition, was taken up to heaven. The phrase 'raised up to the height of the heavens' alludes to this tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ዕዝራ","severity":"info","text":"Ezra (ዕዝራ) is the scribe and priest associated with the restoration of the Law after the Babylonian exile. The reference to him as 'your servant' who 'pleased you in his time' echoes the biblical and apocryphal accounts of Ezra's piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኢኮንያ","severity":"info","text":"Jeconiah (ኢኮንያ), also known as Jehoiachin, was king of Judah who was taken captive to Babylon. He was released by Evil-merodach (Amel-Marduk) after Nebuchadnezzar's death, as recorded in 2 Kings 25:27–30.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ብልጣሶር","severity":"info","text":"Belshazzar (ብልጣሶር) is the Babylonian prince whose death is recounted in Daniel 5. The text refers to the cutting off of his head, which may conflate the biblical account with later traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ቂሮስ","severity":"info","text":"Cyrus (ቂሮስ), king of Persia, is credited with ending the Babylonian captivity and allowing the Jews to return to Jerusalem. The mention of 'Hosea son of Elah' refers to the last king of the northern kingdom of Israel, whose reign ended with the Assyrian conquest.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'wings of the garden of Eden' (በአግዋረ፡ ገነት) is unusual and may be a metaphorical expression for spiritual elevation. The identity of 'the ascetic' (ገደላ) in the final petition is ambiguous; it may refer to a specific figure or to the ideal of ascetic life."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ኦዘሜጥከሙ፡ ለሰብአይሁዳ፡ እምፄዋዌ፨ በፍጻሜ፡ ሰብዓ፡ ዓመት፡ ምስለ፡ ዘሩባቤል፡ ሰርዌ፨ እግዚአብሔር፡ ሚጠኒ፡ እምግዕዘ፡ እበድየ፡ ኀበ፡ ልባዌ፨ ለነቢይከ፡ ዮናስ፡ በስብከቱ፡ ከመ፡ ተመይጠት፡ ነነዌ፨ እስከ፡ እመቅሠፍት፡ ድኅነት፡ ወሐይወት፡ እምደዌ፨\n\nአዘወሀብኮሙ፡ ምህርካ፡ ነኪራን፡ ሰብአ፡ ጎግ፨ ለዘሩባቤል፡ ወዮሴዕ፡ ሊቃውንተ፡ ኄራን፡ አእሩግ፨ ከመ፡ ምዝባሬሃ፡ ይሕንጹ፡ በመቅደሰ፡ ብሊት፡ ሕግ፨ ሀበኒ፡ ብዕለ፡ ጸጋከ፡ ዘኢይዌስኖ፡ ድንጋግ፨ እግዚአብሔር፡ የዋህ፡ እምእከይ፡ ወፁግ፨\n\nኦዘቀተልኮለሆሎፎርኒስ፡ ብእሴ፡ ደም፨ በእደ፡ ዮዲት፡ ብእሲት፡ ዕብስተ፡ አባል፡ ወዐፅም፨ እግዚአብሔር፡ ርድአኒ፡ በቀቲለ፡ ሰይጣን፡ ርጉም፨ እስመ፡ አኮ፡ መንክር፡ መዊኦተ፡ ኀያል፡ ግሩም፨ መንክርሰ፡ ለእመ፡ ሞአ፡ በኀይል፡ ድኩም፨\n\nኦዘአድኀንኮሙ፡ በቀቲለ፡ ፀሮሙ፡ ሐማ፨ ለአዝማዲሃ፡ እስራኤል፡ ወለመርዶኬዎስ፡ ሱታፌ፡ ደማ፨ እግዚአብሔር፡ ለአስቴር፡ ሶበ፡ ርኢከ፡ ሕማማ፨ ስቅሎ፡ ለጸላእትየ፡ በመስቀለ፡ ሕማም፡ ወጻማ፨ እስመ፡ ቃለ፡ ነፍስየ፡ ራሔል፡ ተሰምዐ፡ በራማ፨","english":"O you who melted the people of Judah from the furnace, at the end of seventy years, with Zerubbabel the commander: O Lord, my refuge from the captivity of Babylon, to the heart of my people: for your prophet Jonah, in his preaching, as Nineveh was overturned: until the scourge, salvation, and life from disease.\n\nYou gave your teaching to the wicked men of Gog, to Zerubbabel and Joshua, the wise elders, the good, the righteous: as your mysteries they might build in the temple of the house of the law: grant me the abundance of your grace which is not exhausted, O Lord, gentle, from evil, and pure.\n\nO you who killed Holofernes, the man of blood, by the hand of Judith, the woman, the destroyer of the enemy and the bone: O Lord, help me in the killing of Satan the accursed: for it is not a marvel to overcome the mighty and glorious: a marvel it is if the weak overcomes by strength.\n\nO you who saved them by the killing of their enemies, the father-in-law, for the tribes of Israel and for Mordecai the companion of blood: O Lord, for Esther, when you saw the suffering: crucify my enemies on the cross of suffering and torment: for the voice of my soul, Rachel, was heard in Ramah.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage consists of four stanzas, each opening with the invocation 'O' and a biblical exemplum, followed by a petition to the Lord. This pattern is consistent with the work's liturgical structure.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኦዘሜጥከሙ፡ ለሰብአይሁዳ፡ እምፄዋዌ","severity":"info","text":"The first stanza alludes to the return from the Babylonian exile under Zerubbabel (Ezra 1–2) and the seventy-year captivity prophesied in Jeremiah 25:11. The 'furnace' may evoke Daniel 3.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኦዘቀተልኮለሆሎፎርኒስ፡ ብእሴ፡ ደም","severity":"info","text":"The third stanza references Judith's slaying of Holofernes (Book of Judith 13). This is a deuterocanonical book accepted in the Geʿez canon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኦዘአድኀንኮሙ፡ በቀቲለ፡ ፀሮሙ፡ ሐማ","severity":"info","text":"The fourth stanza alludes to the Book of Esther, with Mordecai and Esther's deliverance of the Jews. 'Rachel heard in Ramah' echoes Jeremiah 31:15, linking to the Matthean infancy narrative (Matthew 2:18).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ምህርካ፡ ነኪራን፡ ሰብአ፡ ጎግ","severity":"info","text":"'Gog' (ጎግ) refers to the eschatological enemy in Ezekiel 38–39, here applied to the wicked men opposing Zerubbabel and Joshua. The term is used typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The work is attributed to an anonymous author in the Geʿez tradition, likely composed for liturgical use. The source edition (betmas) provides the Geʿez text and English draft.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the wise elders' (ሊቃውንተ፡ ኄራን፡) in the second stanza is ambiguous; they may be Zerubbabel and Joshua or other figures. The English draft interprets them as 'the wise elders, the good, the righteous'.","The phrase 'the voice of my soul, Rachel, was heard in Ramah' (ቃለ፡ ነፍስየ፡ ራሔል፡ ተሰምዐ፡ በራማ) is ambiguous: it may refer to the biblical Rachel weeping for her children (Jeremiah 31:15) or to a typological identification with the soul of the speaker."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"አዘአድኀንኮሙ፡ እመልአከ፡ ሳምር፡ ሰንባላጥ፨ አመ፡ እለ፡ ዕዝራ፡ ወጠኑ፡ ሐኒጸ፡ አረፍት፡ ውሉጥ፨ እንዘ፡ ታረድኦሙ፡ ኀይለ፡ እምወልደ፡ አስቴር፡ ሥሉጥ፨ እግዚአብሔር፡ አድነነኒ፡ ለብእሴ፡ ንስሓ፡ ቅጥቁጥ፨ እምቀትለ፡ ሕዋሳት፡ ዘአፍአ፡ ወፍርሃት፡ ዘውስጥ፨\n\nኦዘአፍራህኮ፡ በርእየተ፡ መልአክ፡ ጸዋሬ፡ ሰይፍ፨ ለንጉሠ፡ ነገሥት፡ እስክንድር፡ ወዮናናዊ፡ ፍልሱፍ፨ ለሊቀ፡ ካህናቲከ፡ ይስግድ፡ ምስለ፡ አምኃ፡ ትሩፍ፨ አፍርሆሙ፡ ለጸላእትየ፡ ወአደንግፆሙ፡ ዝዘልፍ፨ በመብረቀቃል፡ መለኮታዊ፡ ዘይነጥር፡ እምአፍ፨\n\nኦዘአጽናዕኮ፡ እምዘመነ፡ በጥሊሞስ፡ ዮናኒ፨ እስከ፡ አመትወልድ፡ ድንግል፡ ለስምዖን፡ ተአማኒ፨ እግዚአብሔር፡ ኅዳጠ፡ ዕድሜ፡ ንስሓጽንሐኒ፨ ብዙኀሰ፡ ኢይብለከ፡ በከመ፡ ቃየን፡ ሀበኒ፨ እሙስና፡ አእሩግ፡ አኮኑ፡ መቃብር፡ ይሤኒ፨\n\nኦዘአድኀንኮሙ፡ ለደቂቀ፡ መቃቢ፡ መቃብያን፨ እምአንጥያኮስ፡ ፀራዊ፡ ተመሳሌ፡ ንኡስ፡ ቀርን፨ በእንቲአየ፡ በሎሙ፡ ለላእካኒከ፡ ኄራን፨ ይደልዎ፡ ይደልዎ፡ ይደልዎ፡ ድኂን፨ እመከራ፡ ዝንቱ፡ ዘመን፡ ለዝንቱ፡ ምስኪን፨","english":"You saved them from the angel of Samr, the seventy weeks; from those of Ezra and the ones who built the wall of ruins, the chosen ones, while you led them with the power of the son of Esther, the appointed one. O Lord, save me, the one who seeks repentance, the penitent, from the slaughter of the living, from the face and the fear within.\n\nO you who terrified by the sight of the angel, the sword-bearer, for the King of Kings, Alexander, and the noble Jonathan; for your high priest, let him bow down with abundant thanks. Terrify my enemies and scatter them like chaff with the divine lightning that spews from the mouth.\n\nO you who strengthened from the time of Ptolemy and John until the birth of the virgin for Simeon, the faithful. O Lord, shorten the span of my repentance; do not say to me many times, as Cain gave me, \"Is it not the corruption of the righteous that the grave conceals?\"\n\nO you who saved the children of the cave, the Maccabees, from Antiochus the enemy, who resembled a small horn. On my behalf, tell your good angels, \"They shall judge, they shall judge, they shall judge judgment.\" From this trial of the time, for this wretched one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ሳምር፡ ሰንባላጥ","severity":"info","text":"The phrase 'Samr, the seventy weeks' likely refers to a period of seventy weeks of years (490 years), a known apocalyptic chronology. The name 'Samr' is obscure, possibly a corruption or variant of a biblical or historical figure.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወልደ፡ አስቴር፡ ሥሉጥ","severity":"info","text":"The 'son of Esther, the appointed one' likely alludes to Zerubbabel, who in biblical tradition (Ezra 2:2; Haggai 1:1) was a leader of the return from Babylon. The Geʿez text connects him with Esther, possibly through later Jewish or Christian legend.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ደቂቀ፡ መቃቢ፡ መቃብያን","severity":"info","text":"The 'children of the cave, the Maccabees' refers to the Maccabean martyrs, often associated in Ethiopic tradition with the 'Cave of the Maccabees' (2 Maccabees 7). The mention of Antiochus confirms the historical context of the Maccabean revolt.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"እስክንድር፡ ወዮናናዊ፡ ፍልሱፍ","severity":"info","text":"The pairing of Alexander (the Great) and Jonathan (likely Jonathan Maccabeus or a high priest) as 'noble' figures appears in other Ethiopic texts, blending Hellenistic and Jewish history. This reflects a tradition of Alexander as a righteous conqueror.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ኦዘአድኀንኮሙ፡ ... ኦዘአፍራህኮ፡ ... ኦዘአጽናዕኮ፡ ... ኦዘአድኀንኮሙ፡","severity":"info","text":"The passage is structured as a series of invocations beginning with 'O you who...' (ኦዘ...), each recalling a divine act of salvation or terror. This repetitive pattern is typical of Ethiopic liturgical poetry, emphasizing God's power across history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢይብለከ፡ በከመ፡ ቃየን፡ ሀበኒ","severity":"caution","text":"The phrase 'as Cain gave me' is obscure; it may be a textual corruption or a reference to an apocryphal tradition about Cain. The sense of the line is uncertain, and the translation 'Is it not the corruption of the righteous that the grave conceals?' is tentative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Samr' is unclear; it may be a place, person, or symbolic name. The phrase 'as Cain gave me' is syntactically and semantically ambiguous, possibly a corruption or allusion to a lost tradition."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"ኦዘአጥባዕኩሙ፡ በእንተ፡ ስምከይሙቱ፨ ለአልዓዛር፡ ወለመክብዩ፡ ወለደቂቆሙ፡ ሰብዐቱ፨ በመብስለ፡ ብርት፡ ርሱን፡ ለአንጥያኮስ፡ አመ፡ መንግሥቱ፨ አጥብዖ፡ ለኅሊናየ፡ ወአስተዋድድ፡ ውስቴቱ፨ ጸሊኦተ፡ ዝንቱ፡ ዓለም፡ ዘርኩስ፡ ፍኖቱ፨\n\nኦዘኅረይካ፡ እምአንስተ፡ ዓለም፡ ዘአሜሃ፨ ማኅደረ፡ ቃልከትኩን፡ እስመ፡ ርቱዓት፡ ፍናዊሃ፨ ለወለትከ፡ ማርያም፡ እግዚአብሔር፡ አቡሃ፨ ነፍስየ፡ ቀድስ፡ እግዚኦ፡ በዘቀደስከ፡ ኪያሃ፨ ወሥጋየ፡ አንጽሕ፡ በንጽሐ፡ ሥጋሃ፨\n\nኦዘፈነውኮ፡ ከመ፡ ይልበስ፡ ሥጋ፡ ሰብእ፨ ውስተ፡ ከርሠ፡ ድንግል፡ ሕርምተ፡ ሩካቤ፡ ወዘርእ፨ ለቀዳሚ፡ ቃልከ፡ ክርስቶስ፡ ወየማንከ፡ ጽኑዕ፨ ፈኑ፡ ሊተ፡ ረድኤትከ፡ እግዚአብሔር፡ እግዚእ፨ በዘቦቱ፡ እድኅን፡ ገብርከ፡ ኃጥእ፨\n\nኦዘአርአይኮሙ፡ ለኖሎተ፡ ብዙኀ፡ መራዕይ፨ ስብሐተ፡ ልደቱ፡ ለክርስቶስ፡ በሀገረ፡ ዳዊት፡ ዐባይ፨ እንዘኑኀ፡ ሌሊት፡ ታበርህ፡ ከመ፡ መዓልታዊ፡ ፀሓይ፨ አርእየኒ፡ መለኮተከ፡ በመጽሔተ፡ አሚን፡ ጽሩይ፨ እግዚአብሔር፡ ስፉሕ፡ ወረቂቅ፡ ባሕርይ፨","english":"O you who bound them on account of your name, for Eleazar and for Makkabayu and for their seven sons, by the strong proclamation of the decree of Antiochus in the time of his reign; you bound my mind and made it dwell within it, the abomination of this world whose path is foul.\n\nO you who chose from among the women of the world one who was a mother, that your word might be a dwelling place, for her ways were straight; for your daughter Maryam, the Lord God is her father; sanctify my soul, O Lord, by that which you sanctified; and purify my body by the purity of her body.\n\nO you who sent, that he might put on the flesh of man in the womb of a virgin, the mystery of the Spirit and the seed, for your first word, Christ, and your right hand is firm; send me your help, O Lord God, by which your sinful servant may be saved.\n\nO you who showed them many visions, the glory of the birth of Christ in the great city of David, while the night shone like the midday sun; show me your divinity in the pure mirror of Amen; O Lord God, broad and subtle in nature.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Eleazar, Makkabayu, seven sons","severity":"info","text":"The names Eleazar, Makkabayu, and the seven sons refer to the Maccabean martyrs under Antiochus IV Epiphanes, a common trope in Ethiopic martyrdom literature.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ኦዘአጥባዕኩሙ (O za-aṭbaʿkumu)","severity":"info","text":"The Geʿez verb 'aṭbaʿa' means 'to bind' or 'to seal,' here used metaphorically for binding the mind to a holy purpose, echoing ascetic discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ድንግል (dingəl)","severity":"info","text":"The term 'virgin' and the incarnation motif ('put on the flesh of man in the womb of a virgin') allude to the Annunciation and the mystery of the Incarnation, central to Christian doctrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"city of David","severity":"info","text":"The 'great city of David' is Bethlehem, traditionally the birthplace of Christ, and the night shining like day recalls the Star of Bethlehem narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"O you who...","severity":"info","text":"Each stanza begins with an apostrophe 'O you who...' (Geʿez: ኦዘ...), forming a repetitive liturgical structure typical of Ethiopic hymns, invoking divine attributes and requesting intercession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Maryam","severity":"info","text":"The invocation of Mary as 'daughter' and 'mother' reflects the high Mariology in Ethiopic tradition, where Mary is venerated as both Theotokos and intercessor.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the abomination of this world whose path is foul' may refer to worldly corruption or a specific heretical teaching, but the text does not specify.","The identity of 'the angel of Samr' in the previous passage is unclear; it may be a proper name or a corruption."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"ኦዝኣዘዝኮ፡ ከመ፡ ይፈጽም፡ ኦሪተ፨ ወከመ፡ አይሁድ፡ ይትገዘር፡ በሰሙነ፡ ልደት፡ ግዝረተ፨ ለአካለ፡ ቃልከ፡ ክርስቶስ፡ አመ፡ አልበስኮ፡ ትስብእተ፨ እንዘ፡ ትገዝር፡ በእዴከ፡ ዘኅሊናየቍልፈተ፨ እግዚአብሔር፡ ዘለከ፡ ረስየኒ፡ ቤተ፨\n\nኦዘመራሕከሙ፡ በኮከበ፡ ልደት፡ ሐዲስ፨ ሐቅለ፡ ቤተ፡ ልሔም፡ ይዕርጉ፡ መሰግላን፡ እምፋርስ፨ ከመ፡ የሀብዎ፡ ወርቀ፡ ለዘተወልደ፡ ክርስቶስ፨ ምርሐኒ፡ ወአዕርገኒ፡ ኀበ፡ ደብርከ፡ ቅዱስ፨ እግዚአብሔር፡ ነባቢ፡ መንፈስ፨\n\nኦዘአዘዝኮ፡ ለዮሴፍ፡ ትኩዘ፡ ገጽ፨ ሕፃነ፡ ያጕይይ፡ እመዐተ፡ ሄሮድስ፡ ሕጹጽ፨ እግዚአብሔር፡ ኀያል፡ በስረተ፡ ቃልከ፡ ሐጽ፨ ስድዶሙ፡ ለአጋንንት፡ እምብሔረ፡ ልብየ፡ ግብጽ፨ ወርእሰ፡ ጣዖቶሙ፡ ቀጥቅጥ፡ በበትርከ፡ ዕፅ፨\n\nኦዘአድኀንኮ፡ ለዮሐንስ፡ መጥምቅ፨ ከመ፡ ኢይቅትሎ፡ ሄሮድስ፡ ቀታሌ፡ ሕፃናት፡ ደቂቅ፨ ሶበ፡ ኢረከቦ፡ ለክርስቶስ፡ እጓለ፡ ማርያም፡ ማዕንቅ፨ ተማሕፀንኩ፡ በደመ፡ ግፍዑ፡ ለዘካርያስ፡ ጻድቅ፨ ከመ፡ ታድኅነኒ፡ እምጋኔን፡ ወድድቅ፨","english":"O you who commanded that the Law be fulfilled, and that the Jews be circumcised on the eighth day of birth, for the sake of the body of your word, Christ, when you clothed yourself in humanity, while you were circumcised by your own hand, the circumcision of the foreskin; O Lord, accept me into your house.\n\nO you who led them by the star of the new birth, the Magi ascending to the field of the house of Bethlehem from Persia, to offer gold to the one who was born, Christ; lead me and raise me up to your holy mountain, O Lord, speaker of the Spirit.\n\nO you who commanded Joseph to be patient of face, to hide the infant from the wrath of the cruel Herod; O Lord, mighty in the mystery of your word, drive out the demons from the land of my heart, Egypt, and shatter the heads of their idols with your staff of wood.\n\nO you who saved John the Baptist, so that Herod the slayer of infant children would not kill him, when he found Christ, the pearl of the son of Mary; I have been sprinkled with the blood of the righteous Zechariah, who was slain; save me from the demon and the abyss.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ኦዝኣዘዝኮ","severity":"info","text":"The Geʿez verb form ኦዝኣዘዝኮ (ʾo-zaʾazzako) is a second-person singular perfect with an object suffix, meaning 'O you who commanded'. It echoes the apostrophic style of the Coptic original.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ግዝረተ","severity":"info","text":"The reference to circumcision on the eighth day (ግዝረተ, gǝzrat) alludes to the Mosaic law (Genesis 17:12, Leviticus 12:3) and to Christ's circumcision in Luke 2:21, a common typology in Ethiopic Christological poetry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ሄሮድስ","severity":"info","text":"Herod (ሄሮድስ) here conflates Herod the Great, who ordered the Massacre of the Innocents, and Herod Antipas, who executed John the Baptist. This conflation is typical in Ethiopic homiletic tradition.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage consists of four stanzas, each opening with an apostrophe (ኦዘ... 'O you who...') and ending with a petition to the Lord. This pattern is a hallmark of the Coptic-derived 'salām' genre in Ethiopic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The reference to Zechariah's blood (ደመ ግፍዑ ለዘካርያስ) recalls the martyrdom of John the Baptist's father, a narrative expanded in Ethiopic synaxaria and liturgical hymns.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢይቅትሎ","severity":"caution","text":"The Geʿez verb form ኢይቅትሎ (ʿuyqətl-o) is ambiguous: it could be a negative jussive ('would not kill') or a mispointed imperfect. The English draft takes it as a negative purpose clause, which is plausible but not certain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the demon and the abyss' (እምጋኔን ወድድቅ) in the final petition is ambiguous: it may refer to spiritual perils or to the historical persecutors (Herod, Antiochus) allegorized as demonic forces.","The phrase 'the circumcision of the foreskin' (ዘኅሊናየቍልፈተ) is a rare anatomical detail in Ethiopic Christological poetry, possibly reflecting a Syriac or Coptic source."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"ኦዘሰባሕኮ፡ በሐይቀ፡ ዮርዳኖስ፡ በደብር፨ ለክርስቶስ፡ ወልድከ፡ እግዚአብሔር፨ እምነ፡ መጥምቁ፡ ዮሐንስ፡ ከመ፡ ውእቱ፡ ክቡር፨ ሰብሐኒ፡ በስብሐቲከ፡ መልዕልተ፡ ኩሉ፡ ነገር፨ ዘአንተ፡ በሰማይ፡ ወአንተ፡ በምድር፨\n\nኦዘወሀብኮ፡ ለትስብእተ፡ ክርስቶስ፡ መዊአ፨ ሰይጣን፡ ሥሥዕት፡ ምስሌሁ፡ አመ፡ ተጻብአ፨ ቀኖና፡ ጸሎት፡ ወጾም፡ ድኅረ፡ በገዳም፡ ሠርዐ፨ ሊተኒ፡ ለገብርከ፡ እስከ፡ ዕለታት፡ አርብዓ፨ ሀበኒ፡ ጾመ፡ ወአኮመብልዐ፨\n\nኦዘአርአይከሙ፡ ምስጢረ፡ ቍርባን፡ እንግዳ፨ በምሴተ፡ ኀሙስ፡ ለአርድእት፡ እምቅድመ፡ ይፃእ፡ ይሁዳ፨ በእደ፡ ወልድከ፡ ክርስቶስ፡ እግዚአብሔር፡ አጽናሔ፡ ፍጻ፨ ሀበኒ፡ እንሣእ፡ ሥጋሁ፡ እንበለ፡ ኵነኔ፡ ወዕዳ፨ ወደሞ፡ ክቡረ፡ ምስለ፡ ማይ፡ ጸዐዳ፨\n\nኦዘፈነውከ፡ ኀበ፡ ወልድከ፡ ኣእቲ፨ ዘያጸንዖ፡ መልአክ፡ እስከ፡ ጽዋዐ፡ ይሰቲ፨ እግዚአብሔር፡ ከማሁ፡ እቤለከ፡ ወልደ፡ መዋቲ፨ አባ፡ አኅልፋ፡ እምኔየ፡ ለጽዋዐ፡ መስቀል፡ እንታክቲ፨ ባሕቱ፡ ለትኩን፡ ፈቃድከ፡ ዛቲ፨","english":"O you who praised at the bank of the Jordan, on the mountain, for Christ, your Son, the Lord, from the Baptist John, as he is honored, praise me with your praise above all things, for you are in heaven and you are on earth.\n\nO you who gave to humanity Christ the sword, Satan the destruction, with him when he contended, the canon of prayer and fasting after he ordained in the desert, to me also, your servant, until the days of forty, give me fasting and I will not eat.\n\nO you who revealed the mystery of the Eucharist, a stranger, on the evening of Thursday to the apostles before Judas went out, by the hand of your Son Christ, the Lord, the completion of the fulfillment, give me to take his flesh without judgment and debt, and his precious blood with pure water.\n\nO you who sent to your Son a sign, which the angel prepared until he drinks the cup, the Lord, likewise I say to you, son of the mortal, Father, pass from me the cup of the cross, I implore, only let this be your will.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage is part of a Geʿez poetic litany addressing God through a series of epithets recalling key events in Christ's life, a form common in Ethiopic hymnography.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"በሐይቀ፡ ዮርዳኖስ፡ በደብር","severity":"info","text":"The phrase 'at the bank of the Jordan, on the mountain' evokes Christ's baptism by John the Baptist, as narrated in the Gospels (e.g., Matthew 3:13-17).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ምስጢረ፡ ቍርባን፡","severity":"info","text":"The 'mystery of the Eucharist' on Thursday evening refers to the Last Supper (Matthew 26:26-28), with the detail of Judas leaving before the institution (John 13:30).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"መዊአ","severity":"info","text":"The Geʿez term 'mawiʿa' (መዊአ) means 'sword' and is used metaphorically here for Christ as a weapon against Satan, a motif found in Ethiopic homiletic literature.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The reference to 'forty days' of fasting and the desert ordination alludes to Christ's temptation (Matthew 4:1-11) and the monastic practice of Lent, central to Ethiopian Orthodox tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"እንታክቲ","severity":"caution","text":"The Geʿez verb 'ʾəntākətti' (እንታክቲ) is obscure; it may be a variant of 'implore' or 'beseech', but the exact sense is uncertain, affecting the interpretation of the final plea.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'sign' sent to Christ and the angel preparing the cup is unclear; it may refer to the cup of the Last Supper or a later tradition.","The phrase 'son of the mortal' (ወልደ፡ መዋቲ) could be a self-reference by the speaker or an address to the reader, but the context is ambiguous."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"ኢዘሰባሕኮ፡ ዲበ፡ ዕፀ፡ መስቀል፡ ዘሀሎ፨ ለክርስቶስ፡ ወልድከ፡ መሠረታተ፡ ምድር፡ በአንቀልቅሎ፨ እስከ፡ ጲላጦስ፡ አንከረ፡ ወመስፍነ፡ ፻፡ ዘይመስሎ፨ ሰብሐኒ፡ በዕለተ፡ ደይን፡ ወአልዕለኒ፡ አልዕሎ፨ እግዚአብሔር፡ በርትዕ፡ አመ፡ ትኴንን፡ ኵሎ፨\n\nኦዘነሣእከ፡ ነፍሳተ፡ ኃጥኣን፡ እምተሀጕሎ፨ ወኢረሳዕኮ፡ ለአዳም፡ በደብረ፡ መዛግብት፡ ዘሀሎ፨ ትረስዕኑ፡ እግዚአብሔር፡ ተሣህሎ፨ ወትደፍንኑ፡ ባሕረ፡ ምሕረታቲከ፡ ኵሎ፨ በመዐትከ፡ ዘይጸንዕ፡ እምዐውሎ፨\n\nኦዘአንሣእኮ፡ እምነ፡ ሙታን፡ ባቲ፨ በዕለተ፡ እሑድ፡ ዐባይ፡ ወበኵረ፡ ዕለታት፡ አሐቲ፨ እግዚአብሔር፡ እኰት፡ ለወልድከ፡ አእኳቲ፨ በኪነ፡ ጥበብከ፡ ኅብእት፡ ዘኢያአምራ፡ መዋቲ፨ አንሥኦተ፡ ነፍስየ፡ ምክር፡ ወተጠበብ፡ ላቲ፨\n\nኦዘአዕረጎ፡ ነፍሳተ፡ ጻድቃን፡ ኀበ፡ ኢዐርጋ፨ ወአንበርኮ፡ ፍጹመ፡ ውስተ፡ የማንከ፡ መሳኤ፡ ንትጋ፨ እምነ፡ ምውታን፡ ለክርስቶስ፡ እንዝታነሥኦ፡ በሥጋ፨ አዕርገኒ፡ ወአብአኒ፡ ሀገረ፡ ንጹሓን፡ እንግልጋ፨ እግዚአብሔር፡ ኄር፡ አቡየ፡ በጸጋ፨","english":"You praised on the wood of the cross which exists, for Christ, your Son, the foundations of the earth in his incarnation, until Pilate was troubled and the governor of a hundred who resembles him; praise me on the day of judgment and raise me up, raise me up, O Lord, rightly when you judge all.\n\nO you who raised the souls of sinners from the abyss, and you did not forget Adam on the mountain of the archives which exists; you will remember him, O Lord, in your mercy, and you will cover him with the sea of your mercies all, in your wrath which is stronger than injustice.\n\nO you who raised from the dead on that great Sunday, the first of days, one; O Lord, how for your Son I cry out, in the hiddenness of your wisdom which is not revealed to mortals, the raising of my soul, counsel and caution for it.\n\nO you who ascended the souls of the righteous to the place of ascent, and you placed the perfect one in your right hand, the measure of the gift; from the dead for Christ, we will raise him in the flesh; raise me and bring me into the city of the pure, the angels; O Lord, good, my father, by grace.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage consists of four stanzas, each beginning with the exclamation 'O you who...' (ኦዘ...), a pattern consistent with the liturgical hymn genre of the work.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ዕፀ፡ መስቀል","severity":"info","text":"The phrase 'ዕፀ፡ መስቀል' (ʿəḍa masqal) means 'wood of the cross,' a standard Geʿez term for the cross, often used in liturgical contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ደብረ፡ መዛግብት","severity":"info","text":"The phrase 'ደብረ፡ መዛግብት' (dabra mazāgəbt) 'mountain of the archives' may allude to the mountain where Adam was buried according to some traditions, possibly Golgotha, but no direct biblical verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ጲላጦስ","severity":"info","text":"The mention of 'ጲላጦስ' (Pilate) and 'መስፍነ፡ ፻' (governor of a hundred) refers to Pontius Pilate and a centurion, figures from the Passion narratives, indicating the context of Christ's crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The work is part of the Geʿez Christian hymnody, likely used in liturgical settings, as suggested by the repeated invocations and the focus on Christ's resurrection and judgment.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢዘሰባሕኮ","severity":"caution","text":"The opening word 'ኢዘሰባሕኮ' (ʾuza-sabāḥko) is a rare form; the text may contain scribal errors or dialectal features, as the standard Geʿez would be 'ኦዘሰባሕኮ' (ʾoza-sabāḥko).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker and addressee is ambiguous; the text shifts between addressing God and Christ, possibly reflecting a liturgical dialogue.","The phrase 'ደብረ፡ መዛግብት' (mountain of the archives) is unclear; it may refer to a specific location in apocryphal traditions."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"ኦዘፈነውከ፡ ጰራቅሊጦስሃ፡ መጽንዔ፨ ኀበ፡ ሐዋርያት፡ ሀለዉ፡ እንዘ፡ ይገብሩ፡ ጉባኤ፨ በፍጻሜ፡ ፶ዕለት፡ እምከመ፡ ኮነ፡ ትንሣኤ፨ አስትየኒ፡ ዘንተ፡ ወይነ፡ ኀይል፡ መጥለሌ፨ እግዚአብሔር፡ ዘትነግሥ፡ ለዓለም፡ ክልኤ፨\n\nኢታርእየኒ፡ እግዚኦ፡ ገሃነመ፡ እሳት፡ ውዑየ፨ ወኢትስድደኒ፡ እጹር፡ ምስለ፡ ኃጥኣን፡ ሥቃየ፨ እግዚአብሔር፡ ወልድከ፡ አመ፡ ይኴንን፡ ዕሩዋ፨ ወይብሎሙ፡ ለጻድቃኒሁ፡ ንዑ፡ ኀቤየ፨ ቡሩካኒሁ፡ ለቡሩክ፡ አቡየ፨\n\nሶበ፡ እዜከር፡ ምጽአተ፡ ወልድከለኰንኖ፡ አግብርት፡ እለናፈቁ፨ በግርማ፡ መለኮት፡ መፍርህ፡ ወመደንግፅ፡ በሕቁ፨ እግዚአብሔር፡ ኀያል፡ አምላከ፡ አዳም፡ ወደቂቁ፨ ተኅጠኒ፡ ምድር፡ እስእላ፡ እንዘ፡ አፉሃ፡ ታበቱ፨ ወእብሎሙ፡ ለአድባር፡ ላዕሌየ፡ ደቁ፨\n\nኦእግዚአብሔር፡ አምላከ፡ ነዳያን፡ ሕዝብ፨ ኦእግዚኦ፡ ተስፋ፡ ቅቡጻን፡ መዝገብ፨ ኦእግዚኦ፡ መቅለሌ፡ ነገር፡ ዕጹብ፨ ኦዘትሰምዕ፡ በርኅራኄውያተ፡ ኵሉ፡ ምንዱብ፨ ስእለተ፡ ኃጥእ፡ ገብርከ፡ ኢትመንን፡ አብ፨","english":"O you who gave to Paracletus the book, to where the apostles were, while they were making a gathering, at the end of fifty days from when the resurrection occurred; show me this vine of power, the strong one, O Lord who rules over the two worlds.\n\nDo not show me, O Lord, the fire of Gehenna, the burning one, and do not send me, the prisoner, to be with the sinners in torment. O Lord, your Son, when he judges the sick, and says to his righteous ones, \"Come to me, my blessed ones, to the blessed one, my father.\"\n\nWhen I remember the coming of your Son, the governor, the servants who fled, by the majesty of the divinity, the fearful and the astonishing in truth. O Lord, the mighty one, the God of Adam and his descendants; hide me in the earth, in the dust, while its mouth is closed, and I will say to the mountains, \"Cover me.\"\n\nO Lord, God of the poor people; O Lord, hope of the chosen ones, treasure; O Lord, lightener of the difficult matter; O you who hear with compassion all the scattered; the prayer of the sinner, your servant, do not reject, O Father.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ጰራቅሊጦስ","severity":"info","text":"Paracletus (Geʿez ጰራቅሊጦስ) is a transliteration of Greek παράκλητος, often referring to the Holy Spirit as advocate or comforter. Here it may denote a book or a person, possibly the apostle Matthias in the context of the Acts of Andrew and Matthias.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"},{"key":"dossier:latin-acta-andreae-et-matthiae","label":"gap dossier: The Acts of Andrew and Matthias among the Cannibals (Latin recensions)","url":"https://naxiai.com/christian/gaps/latin-acta-andreae-et-matthiae"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"፶ዕለት","severity":"info","text":"The phrase 'at the end of fifty days from when the resurrection occurred' alludes to Pentecost (Acts 2:1), the descent of the Holy Spirit fifty days after Easter. This anchors the narrative in the apostolic age.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"መጽንዔ","severity":"info","text":"The 'book' (መጽንዔ) given to Paracletus may refer to a heavenly or apostolic text, possibly the 'Book of the Paraclete' known in Ethiopic tradition. This reflects a motif of secret wisdom transmitted to apostles.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a petition to Paracletus (first stanza) to a plea for salvation from hell (second stanza), then to a memory of Christ's coming and a request for burial (third stanza), ending with a prayer for mercy (fourth stanza).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This text is part of the Ethiopic 'Wisest among the Wise' (ታቢበ በሊሁ), a homiletic or liturgical work. Its use of Paracletus and apostolic gathering suggests a connection to the apocryphal Acts of Andrew and Matthias, known in Ethiopic tradition.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"},{"key":"dossier:latin-acta-andreae-et-matthiae","label":"gap dossier: The Acts of Andrew and Matthias among the Cannibals (Latin recensions)","url":"https://naxiai.com/christian/gaps/latin-acta-andreae-et-matthiae"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢታርእየኒ","severity":"caution","text":"The negative imperative 'Do not show me' (ኢታርእየኒ) is followed by a request for concealment in the earth. The syntax is ambiguous: it may be a direct plea or a conditional statement. The translation assumes a petitionary sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Paracletus (whether a person, a book, or the Holy Spirit) is not specified in the Geʿez. The phrase 'vine of power' (ወይነ ኀይል) may be metaphorical or refer to a specific object. The 'servants who fled' (አግብርት እለናፈቁ) are not identified; they could be apostles or other figures."],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":"ኦአምላከ፡ ጴጥሮስ፡ ወአምላከ፡ ጳውሎስ፡ አምላክነ፨ ዘአጽናዕኮሙ፡ በገድሎሙ፡ ወኢኮንኮሙ፡ መድኅነ፨ ከማሆሙ፡ አኅድር፡ መንፈስ፡ ትዕግሥት፡ ላዕሌነ፨ እመሰ፡ በኵሉ፡ አድኅኖትከ፡ ሰፈነ፨ ነሢአ፡ ዕሴት፡ በነፍስ፡ በአይቴ፡ እምኮነ፨\n\nኦዘኅደጎሙ፡ አምሳለ፡ ብሩር፡ ይትፈተኑ፨ ለሐዋርያት፡ ወሰማዕታት፡ እለ፡ አስተርአዩ፡ በበዘመኑ፨ በቍዔተ፡ ሥቃይ፡ ሎሙ፡ በዘአሥመሩከ፡ አኮኑ፨ ከመ፡ ይበቍዖ፡ ለብሩር፡ አጽርዮተ፡ እሳት፡ በርስኑ፨ ሊተኒ፡ እምትዕግሥቶሙ፡ ይሁበኒ፡ መኑ፨\n\nከመ፡ ኢይበሉ፡ አሕዛብ፡ አይቴ፡ ውእቱ፡ አምሳከሙ፨ እምአፈ፡ ዐናብስት፡ ወእሳት፡ መድኀኔ፡ ሥጋ፡ ኮንኩሙ፨ ወነሢአ፡ አክሊል፡ በነፍስ፡ ከመ፡ ኢይዘራዕ፡ በሙ፨ ዘገደፍኮሙ፡ ለሰማዕታት፡ በብዝኀ፡ ሥቃያት፡ ይሕምሙ፨ እግዚአብሔር፡ ተባረክ፡ ለኂሩት፡ ማኅተሙ፨\n\nአኮ፡ በዝንቱ፡ ልሳነ፡ ሥጋ፡ ተናጋሪ፨ ወኢበዝ፡ ቃለ፡ ሕንጻ፡ ተመዝባሪ፨ አላ፡ በዝንቱ፡ ቃለ፡ መንፈስ፡ ቅዱስ፡ ነባሪ፨ በዝ፡ ዓለም፡ ኣአኵተከ፡ ፈጣሪ፨ በዘይመጽእኒ፡ በዓለም፡ ደኃሪ፨","english":"O God of Peter and God of Paul, our God, who strengthened them in their struggle and did not make them saviors like themselves; place the spirit of patience upon us. If with all your salvation it has spread, where is the value of the soul, from where did it come?\n\nO you who left them like silver to be tested, for the apostles and martyrs who appeared each in their time, by the measure of suffering for them, in that they pleased you, was it not? As silver is tested by the refining of fire in its crucible, who will give me from their patience?\n\nAs the pagans say, \"Where is their likeness?\" From the mouth of lions and fire, I became a savior of the flesh, and there is a crown on the soul, as if it were not sown in them. For the martyrs whom you abandoned to many sufferings, they suffer. Blessed Lord, for the seal of grace.\n\nNot in this tongue of flesh am I speaking, nor in this word of construction am I dwelling, but in this word of the Holy Spirit am I abiding. In this world I praise you, Creator, in that which will come to me in the world to come.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ኦአምላከ፡ ጴጥሮስ፡ ወአምላከ፡ ጳውሎስ፡ አምላክነ","severity":"info","text":"The invocation addresses Peter and Paul as distinct divine figures ('God of Peter and God of Paul'), then subsumes them under 'our God', a rhetorical move that elevates the apostles to near-divine intercessors while maintaining monotheistic orthodoxy.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"መድኅነ","severity":"info","text":"The Geʿez term 'madḫane' (savior) is used here in a paradoxical sense: the speaker denies that Peter and Paul were made 'saviors like themselves', yet later claims to have become 'a savior of the flesh' through martyrdom, reflecting a tension between human and divine agency.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ከመ፡ ይበቍዖ፡ ለብሩር፡ አጽርዮተ፡ እሳት፡ በርስኑ","severity":"info","text":"The simile of silver tested by fire (refining) echoes Wisdom 7:14 and 1 Peter 1:7, where suffering purifies the faithful. The Geʿez text uses 'berur' (silver) and 'əṣrəyotä əsāt' (refining fire), a standard ascetic trope.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ሰማዕታት","severity":"info","text":"The term 'sämaʿtat' (martyrs) appears twice, linking the passage to the Ethiopic synaxary tradition where martyrs are venerated as intercessors. The reference to 'many sufferings' reflects the hagiographic emphasis on physical torment as proof of faith.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"አኮ፡ በዝንቱ፡ ልሳነ፡ ሥጋ፡ ተናጋሪ","severity":"info","text":"The final stanza shifts from third-person apostrophe to first-person declaration, contrasting 'tongue of flesh' with 'word of the Holy Spirit'. This structural pivot marks a transition from petition to doxological affirmation, common in Ethiopic liturgical poetry.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ነሢአ፡ ዕሴት፡ በነፍስ፡ በአይቴ፡ እምኮነ","severity":"caution","text":"The phrase 'where is the value of the soul, from where did it come?' is syntactically ambiguous in Geʿez: it could be a rhetorical question denying the soul's worth without divine salvation, or a genuine query about the soul's origin. The English draft opts for the former, but the text allows both readings.","cites":[{"key":"betmas:LIT2393tabiba","label":"betmas: The Wisest among the Wise","url":"https://betamasaheft.eu/LIT2393tabiba"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ነሢአ፡ ዕሴት፡ በነፍስ፡ በአይቴ፡ እምኮነ' is ambiguous: it may mean 'where is the value of the soul, from where did it come?' (rhetorical) or 'there is no value of the soul, from where did it come?' (declarative). The English draft takes the first reading.","The line 'ከመ፡ ኢይዘራዕ፡ በሙ' ('as if it were not sown in them') is obscure: it may refer to the crown not being sown (i.e., not inherent) in the martyrs, or to the soul not being sown in the body. The text does not resolve the referent."],"confidence":"medium","notes":[]}]}