{"slug":"LIT2671CanonsSimon2","id":"ethiopic:betmas:LIT2671CanonsSimon2","title":"Canons of S. Simon the Canaanite 2nd recension","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":"2026-11-15T04:53:00Z","cost_usd":0.017972},"source":{"registry_id":"ethiopic:betmas:LIT2671CanonsSimon2","work_id":"LIT2671CanonsSimon2","edition":"betmas","language":"","license":"CC BY-SA 4.0 (per file); site footer states NC-SA - treat as NC","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"},"stats":{"passages":30,"english_words":7003,"coptic_letters":0,"commentary_units":178,"commentary_kinds":8,"derived_notes":14,"ambiguities":61,"work_notes":5,"external_links":6,"timeline":5},"summary":{"work":"LIT2671CanonsSimon2","abstract":"The Canons of Simon the Canaanite (2nd recension) is a Geʿez pseudepigraphic collection of disciplinary rules for clergy and laity, attributed to the apostle Simon the Zealot. Surviving only in Ethiopic manuscripts, it was likely translated from an Arabic Vorlage and used in Ethiopian Orthodox Täwaḥədo church discipline. The canons regulate ordination, monastic life, and ecclesiastical hierarchy, often copied alongside the Senodos and other pseudo-apostolic collections. The second recension cannot be precisely dated; the earliest Ethiopic manuscripts are from the 15th–16th centuries, but the underlying material may be older, possibly from Copto-Arabic sources. The text reflects a monastic and ecclesiastical legal tradition, with the archbishop holding exclusive authority to ordain and bless bishops.","historical_context":"The Canons of Simon the Canaanite (2nd recension) belong to the Ethiopic canonical tradition, transmitted in Geʿez manuscripts from the 15th–16th centuries onward. The work is pseudepigraphically attributed to Simon the Canaanite (Simon the Zealot), an apostle, a common practice in Ethiopic canon law collections to lend apostolic authority. The Geʿez text was likely translated from an Arabic Vorlage, which itself may derive from Copto-Arabic sources. These canons were used in the Ethiopian Orthodox Täwaḥədo Church for clerical and monastic discipline, often copied alongside the Senodos and other pseudo-apostolic collections. The second recension cannot be precisely dated; the earliest extant manuscripts are from the 15th–16th centuries, but the underlying material may be older. The text reflects a hierarchical church structure with the archbishop (liqa ṗāṗāsāt) holding exclusive ordination authority, and it influenced monastic rules and clerical conduct.","significance":"The Canons of Simon the Canaanite (2nd recension) are significant as a witness to the development of Ethiopic canon law and the reception of apostolic pseudepigrapha in the Ethiopian Orthodox tradition. They illustrate how disciplinary rules were adapted from Copto-Arabic sources and integrated into local church practice, influencing monastic and clerical norms. The work also sheds light on the hierarchical church structure and the authority of the archbishop in ordination and blessing.","timeline":[{"date":"4th–7th c.","event":"Possible composition of underlying Copto-Arabic canonical material."},{"date":"15th–16th c.","event":"Earliest extant Ethiopic manuscripts of the canons."},{"date":"Undated","event":"Translation from Arabic Vorlage into Geʿez."},{"date":"Undated","event":"Attribution to Simon the Canaanite (pseudepigraphic)."},{"date":"Undated","event":"Use in Ethiopian Orthodox Täwaḥədo church discipline alongside Senodos."}],"relations":[{"work":"Senodos","relation":"Often copied alongside in Ethiopic canon law collections","key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"},{"work":"Canons of Simon the Canaanite (1st recension)","relation":"Earlier recension of the same work","key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"},{"work":"Pseudo-apostolic collections","relation":"Part of the same pseudepigraphic tradition","key":"dossier:ethiopic-anonymous-absilitis-qanona","label":"gap dossier: Apostolic Canon on Repentance: the Penitential Canons of our Lord to St Peter","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-absilitis-qanona"},{"work":"Testamentum Domini","relation":"Another Ethiopic canonical work with similar disciplinary focus","key":"dossier:ethiopic-anonymous-testamentum-domini","label":"gap dossier: Testament of Our Lord Jesus Christ (Testamentum Domini), Ethiopic recension in 60 chapters","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-testamentum-domini"},{"work":"Prohibitions for Monks","relation":"Related monastic disciplinary text","key":"dossier:ethiopic-anonymous-prohibitions-for-monks","label":"gap dossier: Prohibitions for Monks (monastic canons)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-prohibitions-for-monks"}],"external_links":[{"key":"betmas:LIT2671CanonsSimon2","label":"Edition of the Canons of Simon the Canaanite (2nd recension)","url":"https://betamasaheft.eu/LIT2671CanonsSimon2","reason":"Source edition providing the Geʿez text."},{"key":"dossier:ethiopic-anonymous-senodos","label":"Dossier on the Senodos","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos","reason":"Contextualizes the canons within Ethiopic canon law."},{"key":"dossier:ethiopic-anonymous-absilitis-qanona","label":"Dossier on the Absilitis Qanona","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-absilitis-qanona","reason":"Related pseudepigraphic canonical work."},{"key":"dossier:ethiopic-anonymous-testamentum-domini","label":"Dossier on the Testamentum Domini","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-testamentum-domini","reason":"Another Ethiopic canonical text with similar disciplinary rules."},{"key":"dossier:ethiopic-anonymous-prohibitions-for-monks","label":"Dossier on Prohibitions for Monks","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-prohibitions-for-monks","reason":"Related monastic disciplinary text."},{"key":"ed:LIT2671CanonsSimon2","label":"Edition record for the canons","url":"https://betamasaheft.eu/LIT2671CanonsSimon2","reason":"Bibliographic reference for the edition."}],"cautions":["The second recension cannot be precisely dated; the earliest Ethiopic manuscripts are from the 15th–16th centuries, but the underlying material may be older.","Attribution to Simon the Canaanite is pseudepigraphic and not historical.","The relationship between the first and second recensions is not documented in the source edition.","The text survives only in Geʿez manuscripts; the Arabic Vorlage is not extant.","Variants between manuscripts are not documented in the source edition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000588,"generated":"2026-11-15T01:26:34Z"},"checks":{"work":"LIT2671CanonsSimon2","status":"pass","blocking":[],"warnings":[],"stats":{"passages":30,"translated":30,"commentary_passages":30,"commentary_units":178,"english_words":7003,"source_letters":16733,"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 second recension of canons attributed to Simon the Canaanite (Simon the Zealot), an apostle. The Geʿez text presents disciplinary rules for clergy and laity, reflecting a monastic and ecclesiastical legal tradition.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The canons survive only in Geʿez manuscripts, likely translated from an Arabic Vorlage. The attribution to Simon the Canaanite is pseudepigraphic, common in Ethiopic canon law collections.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The second recension cannot be precisely dated. The earliest Ethiopic manuscripts of such canons are from the 15th–16th centuries, but the underlying material may be older, possibly from Copto-Arabic sources.","cites":[{"key":"dossier:ethiopic-anonymous-absilitis-qanona","label":"gap dossier: Apostolic Canon on Repentance: the Penitential Canons of our Lord to St Peter","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-absilitis-qanona"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These canons were used in Ethiopian Orthodox Täwaḥədo church discipline, often copied alongside the Senodos and other pseudo-apostolic collections. They influenced monastic rules and clerical conduct.","cites":[{"key":"dossier:ethiopic-anonymous-prohibitions-for-monks","label":"gap dossier: Prohibitions for Monks (monastic canons)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-prohibitions-for-monks"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The source edition (betmas) provides only the Geʿez text without a critical apparatus or translation. Variants between manuscripts and the relationship to the first recension are not documented here.","cites":[{"key":"ed:LIT2671CanonsSimon2","label":"source edition: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"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: 30 narrative."},{"kind":"caution","severity":"caution","text":"14 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"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":30},"term_index":[],"citations":{"betmas:LIT2671CanonsSimon2":{"label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"},"dossier:ethiopic-anonymous-senodos":{"label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"},"dossier:ethiopic-anonymous-testamentum-domini":{"label":"gap dossier: Testament of Our Lord Jesus Christ (Testamentum Domini), Ethiopic recension in 60 chapters","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-testamentum-domini"},"dossier:ethiopic-anonymous-prohibitions-for-monks":{"label":"gap dossier: Prohibitions for Monks (monastic canons)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-prohibitions-for-monks"},"ed:LIT2671CanonsSimon2":{"label":"source edition: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"},"dossier:ethiopic-anon-gadla-ewostatewos":{"label":"gap dossier: Life of ʾEwosṭātewos (recension β)","url":"https://naxiai.com/christian/gaps/ethiopic-anon-gadla-ewostatewos"},"dossier:ethiopic-anonymous-absilitis-qanona":{"label":"gap dossier: Apostolic Canon on Repentance: the Penitential Canons of our Lord to St Peter","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-absilitis-qanona"}},"segments":[{"i":1,"ref":"p1","source":"[a] በስመ፡ አብ፡ ወወልድ፡ ወመንፈስ፡ ቅዱስ፡ አሐዱ፡ አምላክ። ዝንቱ፡ ሴኖዶስ፡ ዘአበው፡ ሐዋርያት፡ ንጹሓን፡ ወቅዱሳን\n\nቀዳሜ፡ ሥርዐተ፡ ክህነት፡ ዘስምዖን፡ ቀነናዊ፡ በእንተ፡ ሥርዐተ፡ ቤተ፡ ክርስቲያን\n\n[1] ሊቀ፡ ጳጳሳት፡ ይባርክ፡ ወኢይትባረክ፡ ወከማሁ፡ ጳጳስ፡ ይባርክ፡ ወኢይትባረክ፡ ዘእንበለ፡ እምሊቀ፡ ጳጳሳት። ወኤጲስ፡ ቆጶስ፡ ይባርክ፡ ወይትባረክ፡ እምጳጳስ፡ ወዓዲ፡ ውእቱ፡ ዘይባርኮሙ፡ ለኤጲስ፡ ቆጶሳት፡ ወዘይቴሐቶሙ። ወእሙንቱ፡ ያነብሩ፡ እደዊሆሙ፡ ላዕለ፡ ርእሰ፡ ሕዝብ። ወኢያንብር፡ መኑሂ፡ እዴሁ፡ ላዕለ፡ አርእስት፡ ዘእንበለ፡ ሊቀ፡ ጳጳሳት፡ ወውእቱ፡ ዘይገብር፡ ሢመተ፡ ለኵሎሙ፡ ወዘይትወከፍ፡ ሢመተ፡ በኀቤሁ፡ ይትወከፍ፡ በረከተ\n\nቀሲስ፡ ወኢይግበር፡ ሢመተ፡ ወኢይደልዎ፡ ዝንቱ። ኢይኩኑ፡ ቀሳውስት፡ ወመነኮሳት፡ በሢመታተ፡ ምኔታት። ዕደው፡ ወአንስት፡ ኅቡረ፡ ለእመ፡ መንኰሱ፡ በበምኔታቲሆሙ፡ ወይሖሩ፡ ወኵሉ፡ ዘተወክፎሙ፡ ወመጽአ፡ ኀቤሆሙ፡ ኀበ፡ ምንኵስና፡ እስመ፡ ከማሁ፡ ብውሕ፡ ሎሙ","english":"In the name of the Father, and the Son, and the Holy Spirit, one God. This is the Synod of the Fathers, the pure and holy Apostles.\n\nThe first ordinance of the priesthood of Simon the Canaanite, concerning the ordinance of the Church.\n\n[1] The Archbishop shall bless and shall not be blessed; and likewise, a bishop shall bless and shall not be blessed, except by the Archbishop. And a bishop shall bless and shall be blessed by a bishop. Moreover, it is he who blesses the bishops and who ordains them. And they (the bishops) shall place their hands upon the head of the people. And no one shall place his hand upon heads except the Archbishop. And it is he who performs the laying on of hands for all, and he who receives the laying on of hands in his presence receives the blessing.\n\nA priest shall not perform the laying on of hands, nor shall he ordain anyone. And priests and monks shall not be in the laying on of hands of ordinations. Laymen and women together, if they are monks in their own ordinations, they shall go. And everything that they have received and that has come to them in monasticism, it is likewise abundant for them.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage opens with a trinitarian invocation and a title identifying the work as the Synod of the Apostles, followed by a heading for the first ordinance of Simon the Canaanite concerning church order.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ሴኖዶስ","severity":"info","text":"The Geʿez term ሴኖዶስ (senodos) is a loanword from Greek σύνοδος, meaning 'synod' or 'collection of canons'. Here it designates the entire canonical collection attributed to the apostles.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ሢመተ","severity":"info","text":"The Geʿez word ሢመተ (lamta) means 'laying on of hands' and refers to the act of ordination or blessing by imposition of hands. The passage distinguishes who may perform it and who may receive it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"This canon reflects a hierarchical church structure where the archbishop holds exclusive authority to ordain and bless bishops, while bishops may bless others but not ordain. Priests and monks are excluded from performing ordinations.","cites":[{"key":"dossier:ethiopic-anonymous-testamentum-domini","label":"gap dossier: Testament of Our Lord Jesus Christ (Testamentum Domini), Ethiopic recension in 60 chapters","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-testamentum-domini"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The final sentence about laymen and women becoming monks and retaining their monastic goods is ambiguous: it may mean that those who become monks keep their possessions, or that monastic ordination suffices for them without further clerical ordination.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'laymen and women together, if they are monks in their own ordinations' is unclear: it may refer to laypeople who become monks and then receive ordination, or to the status of monks who were originally lay. The final clause about abundance of monastic goods is also ambiguous."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":2,"ref":"p2","source":"ሊቀ፡ ጳጳሳት፡ ውእቱ፡ ዘይስዕር፡ ለዘይደልዎ፡ ተስዕሮ፡ እምጳጳሳት፡ ወኤጲስ፡ ቆጶሳት፡ ወቀሳውስት፡ ወዲያቆናት፡ ወኵሎሙ፡ ካህናት፡ ወእምሕዝባዊያን። ለእመ፡ ወፅኡ፡ እምሥርዐተ፡ ጽድቅ፡ ወፀረፉ፡ ላዕለ፡ ክርስቶስ፡ ወተለዉ፡ ዕልወተ፡ ወወለጡ፡ ሕገ፡ ቤተ፡ ክርስቲያን፡ ወገብሩ፡ ሎሙ፡ ሕገ፡ ዘኢሠራዕነ፡ ሎሙ፡ ንሕነ፡ ንስዕሮሙ፡ አላ፡ ለእመ፡ ኮነ፡ ሊቀ፡ ጳጳሳት፡ ዘከማሁ፡ ኢይደልዎ፡ ይስዐሮ፡ ወኢይትከሀሎ፡ ዘእንበለ፡ በሀልዎ፡ ኤጲስ፡ ቆጶሳት፡ እለ፡ ከማሁ፡ ወማኅበረ፡ ኤጲስ፡ ቆጶሳት\n\nቀሲስ፡ ይባርክ፡ ወያንብር፡ እዴሁ፡ ላዕለ፡ ዲያቆናት፡ ወዘይቴሐቶሙ፡ እምሕዝብ፡ ወኢይባርኮ፡ ዘይቴሐቶ፡ እምኔሁ፡ ወውእቱ፡ ይትወከፍ፡ ቡራኬ፡ እምዘይበርኮ፡ ዘከመ፡ ኤጲስ፡ ቆጶስ፡ ወጳጳስ፡ ወሊቀ፡ ጳጳሳት፡ ወእምቀሲስ፡ ዘከማሁ፡ በእዴሁ፡ ወአኮ፡ በርእሱ። ወብውሕ፡ ሎቱ፡ ያንብር፡ እዴሁ፡ ላዕለ፡ ርእሰ፡ ሕዝብ፡ ለዕድ፡ ወለአንስት፡ ወኢይደልዎ፡ የሀብ፡ ሢመተ፡ ወኢይደልዎ፡ ይስድድ፡ መነሂ፡ ወኢይደልዎ፡ ይስዐር፡ መነሂ፡ እምሢመቱ፡ እምእለ፡ ይቴሐትዎ፡ ሶበ፡ ይደልዎሙ፡ ተስዕሮ","english":"The archbishop is he who shall ordain for him whom he chooses ordination from among bishops, and episcopoi, and priests, and deacons, and all the clergy, and from among the laity. If they have gone out from the ordinance of righteousness and have rebelled against Christ, and have changed the order and have altered the law of the Church, and have made for themselves a law which we have not ordained for them, we shall ordain them not. But if there is an archbishop like him, he does not choose to ordain him, and he is not able to do so without the presence of episcopoi who are like him, and the assembly of episcopoi.\n\nA priest shall bless and shall lay his hand upon deacons, and upon those who are presented to them from among the people, and he shall not bless one who is presented from among them. And he who receives the blessing from him who blesses him, as an episcopos and a bishop and an archbishop, and from a priest like him, by his hand and not by his own head. And it is fitting for him to lay his hand upon the head of the people, for men and for women, and he shall not give the Eucharist, and he shall not administer the mystery, and he shall not perform the ordination of the Eucharist from among those who are presented to him when they choose ordination.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ሊቀ ጳጳሳት","severity":"info","text":"The Geʿez term ሊቀ ጳጳሳት (liqa ṗāṗāsāt) is a calque of Greek ἀρχιεπίσκοπος, meaning 'archbishop' or 'metropolitan'.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ኤጲስ ቆጶሳት","severity":"info","text":"ኤጲስ ቆጶሳት (ʾepis qoposat) is a Geʿez plural form of Greek ἐπίσκοπος, meaning 'bishops'.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The text reflects a hierarchical church order typical of early Christian canons, with the archbishop as the highest ordaining authority, consistent with the Synod of the Apostles tradition.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is divided into two sections: the first defines the archbishop's exclusive ordination rights; the second details the priest's limited liturgical functions, including blessing and laying on of hands.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወኢይደልዎ የሀብ ሢመተ","severity":"caution","text":"The phrase 'he shall not give the Eucharist' is ambiguous: it may mean the priest cannot administer communion to those he has not blessed, or it may be a general prohibition. The Geʿez allows both readings.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This canon is part of the second recension of the Canons of Simon the Canaanite, preserved in Ethiopic manuscripts and associated with the Senodos collection, used in Ethiopian Orthodox canon law.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'he shall not give the Eucharist' (ኢይደልዎ የሀብ ሢመተ) is ambiguous: it could refer to a priest's inability to give communion to those he has not blessed, or it could be a general restriction on the priest's role. The reading taken follows the English draft's interpretation as a prohibition.","The clause 'and he shall not administer the mystery' (ኢይደልዎ ይስድድ መነሂ) is vague; 'mystery' likely refers to the Eucharist or other sacraments, but the exact scope is unclear."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ዲያቆን፡ ኢይባርክ፡ ወኢየሀብ፡ ቡራኬ፡ ወባሕቱ፡ ይንሣእ፡ ቡራኬ፡ እምኤጲስ፡ ቆጶስ፡ ወቀሲስ፡ ወኢይከውኖ፡ ያጥምቅ፡ ወያቅርብ፡ መነሂ፡ እምእለ፡ ይትሌዐልዎ፡ በመዓርግ። ወሶበ፡ ይቄርብ፡ ኤጲስ፡ ቆጶስ፡ ወቀሲስ፡ ይቅረብ፡ ውእቱኒ፡ ወያቅርብ፡ ሕዝበ፡ በጽዋዕ፡ ወኢያቅርብ፡ ዲያቆን፡ ከመዘ፡ ይቄርብ፡ እምእደ፡ ቀሲስ፡ አኮ፡ ከመ፡ ኤጲስ፡ ቆጶስ፡ ወቀሲስ፡ አላ፡ ከመ፡ ላእከ፡ ካህናት፡ በዕርፈ፡ መስቀል። ወኢይደይ፡ እዴሁ፡ ውስተ፡ ጽዋዕ፡ ዘቍርባን፡ እስከ፡ ይቄድሶ፡ ሎቱ፡ ቀሲስ፡ አው፡ ኤጲስ፡ ቆጶስ፡ ይቄድሶ። ወዘይቴሐት፡ እምዲያቆናት፡ ኢይደልዎ፡ ይግበር፡ ግብረ፡ ዲያቆናት፡ ወዲያቆናት፡ ኢይባርኩ፡ መነሂ፡ ወኢይግበሩ፡ ምንተኒ፡ ዘይገብሩ፡ ቀሳውስት፡ ወይዕቀቡ፡ አናቅጸ፡ በጊዜ፡ ቍርባን፡ ወጥምቀት። ወዲያቆናት፡ ይኤዝዙ፡ ለእለ፡ መትሕቴሆሙ፡ ለመልእክተ፡ ቤተ፡ ክርስቲያን፡ ወኢይኤዝዝ፡ ዘይትሌዐል፡ እምኔሁ፡ በመዓርግ። ወኢመፍትው፡ ለቀሲስ፡ ይግበር፡ ጸሎተ፡ በባሕቲቱ፡ ዘእንበለ፡ ዲያቆን፡ ወኢይኩን፡ ውእቱ፡ በእበድ፡ ወኢይኤዝዝ፡ በቤተ፡ ክርስቲያን፡ ዘእንበለ፡ ቀሲስ፡ አላ፡ ይኩን፡ ቀሲስ፡ እምድኅረ፡ ኤጲስ፡ ቆጶስ፡ ዘይኤዝዝ፡ ወይጌሥጽ፡ በእንተ፡ እግዚአብሔር፡ ለእመ፡ ኢሀሎ፡ ሊቀ፡ ካህናት","english":"A deacon shall not bless, and shall not give a blessing, but only receives a blessing from a bishop and a priest. And it is not permitted for him to baptize or to offer the Eucharist to those who are above him in rank. And when a bishop and a priest offer, he also offers and brings the people to the Eucharist, but a deacon does not offer as a priest offers; not as a bishop and a priest, but as a lower clergy, in the sign of the cross. And he shall not place his hand in the Eucharistic offering until the priest or bishop consecrates it for him. And one who errs from the deacons, they shall not beat him; he shall perform the work of deacons. And deacons shall not bless anyone, and shall do nothing that priests do, and they shall guard the vessels at the time of the Eucharist and baptism. And deacons shall command those who are beneath them for the service of the church, but he who is above him in rank shall not command. And it is not permitted for a priest to perform the prayer alone without a deacon, and he shall not be in the absence, and he shall not command in the church without a priest. But a priest shall be after a bishop, who commands and rules in the name of the Lord, if there is no archpriest.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ዲያቆን","severity":"info","text":"The Geʿez term ዲያቆን (diyāqōn) is a loan from Greek διάκονος, designating the deacon, the third major order in the church hierarchy. The passage restricts his liturgical functions relative to priest and bishop.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ቡራኬ","severity":"info","text":"ቡራኬ (burāke) is a Geʿez borrowing from Greek εὐλογία, meaning 'blessing' or 'benediction'. The text distinguishes between giving and receiving a blessing, reserving the former for higher clergy.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ጽዋዕ","severity":"info","text":"ጽዋዕ (ṣǝwāʿ) denotes the Eucharistic offering or the consecrated elements. The deacon is forbidden to place his hand in it until the priest or bishop consecrates it, underscoring his subordinate role.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"This passage reflects the hierarchical ordering of clergy in the Ethiopic church, derived from earlier Coptic canonical sources. The deacon's restricted liturgical functions align with the Apostolic Tradition and later synodal canons.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"},{"key":"dossier:ethiopic-anonymous-testamentum-domini","label":"gap dossier: Testament of Our Lord Jesus Christ (Testamentum Domini), Ethiopic recension in 60 chapters","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-testamentum-domini"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of prohibitions and permissions for the deacon, followed by a concluding statement on priestly authority. The pattern 'shall not … but only …' is repeated to define boundaries.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢይደልዎ","severity":"caution","text":"The phrase ኢይደልዎ (ʿuyyadallwo) is ambiguous: it may mean 'they shall not beat him' (as in the English draft) or 'they shall not judge him'. The Geʿez root ደለወ can mean 'to beat' or 'to judge'. The context of discipline favors 'beat', but the reading is uncertain.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["ኢይደልዎ: could mean 'they shall not beat him' or 'they shall not judge him'; the English draft adopts 'beat'.","The phrase 'ኢይኩን ውእቱ በእበድ' is obscure; the English draft renders 'he shall not be in the absence', but the exact sense is unclear."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"[2] ፪። ዘአዘዙ፡ ሐዋርያት፡ ቅዱሳን፡ ማቴዎስ፡ ወስምዖን፡ በእንተ፡ ዓሥራት፡ ወበኵር\n\nይቤሉ፡ ሐዋርያት፡ ቅዱሳን፡ ኵሉ፡ በኵር፡ ዘይበፅዑ፡ ለእግዚአብሔር፡ እምእንስሳ፡ ወአልህምት፡ ወወይን፡ ወቀዳሜ፡ ፍሬያት፡ ወዘይመስሎ፡ ወያምጽኡ፡ ኀበ፡ ኤጲስ፡ ቆጶስ፡ ወኀበ፡ ቀሲስ፡ ወኀበ፡ ዲያቆንሂ፡ ለእመ፡ ኢሀሎ፡ ቀሲስ። ወይኩን፡ ውእቱ፡ ለሲሳዮሙ፡ ወመልእክቶሙ፡ ወዘይፈቅዱ፡ ለአንስቲያሆሙ፡ ወዘኮነ፡ እምዓሥራት፡ ያስተዋፅኡ፡ ለሲሳየ፡ እለ፡ ተርፉ፡ ወለነዳያን። ወበኵርሰ፡ እምእንስሳ፡ ለካህናት፡ ለባሕቲቶሙ፡ ወለእለ፡ ይትለአክዎሙ፡ ወከማሁ፡ ይግበሩ፡ በዘተረፈ፡ ቍርባንኒ፡ በፈቃደ፡ ኤጲስ፡ ቆጶስ፡ ወቀሲስ። ይክፍልዎ፡ ዲያቆናት። ወለኤጲስ፡ ቆጶስ፡ እምኵሉ፡ ዘኮነ፡ አርባዕቱ፡ ክፍል። ወለቀሲስ፡ ሠለስቱ፡ ክፍል። ወለዲያቆን፡ ክልኤቱ፡ ክፍል። ለእለ፡ ተርፉ፡ በበአሐዱ። እስመ፡ ዝንቱ፡ ውእቱ፡ ሠናይ፡ በቅድመ፡ እግዚአብሔር፡ ከመ፡ ታክብሩ፡ ኵሎ፡ ብእሴ፡ በአምጣነ፡ ሢመቱ፡ ወኢያልህቅ፡ ቀዳሚ፡ እምካህናት፡ ወእምካልኡ፡ ምንተኒ፡ ለርእሱ፡ አላ፡ ይኩን፡ ዕሩየ፡ ክልኤሆሙ፡ በአሐዱ፡ ነፍስ። እስመ፡ ሕገ፡ እግዚአብሔር፡ ወቤተ፡ ክርስቲያን፡ ኢኮነ፡ ዘእንበለ፡ ሥርዐት፡ አላ፡ ይእቲ፡ ሠናይ፡ ሥርዐታ፡ ወዕውቅ፡ በበመዓርጊሃ፡ በአምጣነ፡ መኃድሪሆሙ፡ እስመ፡ ከማሁ፡ ማኅደረ፡ ሢመታት፡ ሰማያዊያት፡ ወከመዝ፡ ካዕበ፡ አርአየነ፡ ወጠየቅነ፡ እመንፈስ፡ ቅዱስ፡ ጳራቅሊጦስ፡ እግዚእ፡ ማሕየዊ፡ ዘኀደረ፡ ላዕሌነ","english":"[2] 2. What the holy apostles Matthew and Simon commanded concerning tithes and first fruits.\n\nThe holy apostles say: All first fruits that are offered to God from animals and cattle, and wine, and the first of fruits, and whatever is similar, and that are brought to the bishop and to the priest and also to the deacon, if there is no priest, and it shall be for their sustenance and their provision, and what they permit for their wives, and what remains from the tithes, they shall distribute for the sustenance of those who are left and for the poor. And as for first fruits from animals, they are for the priests alone and for those who serve them. And likewise they shall do with the remainder of the offering also, by the permission of the bishop and the priest; the deacons shall distribute it. And for the bishop, from all that remains, four parts; and for the priest, three parts; and for the deacon, two parts; for those who are left, one each. For this is good before God, that you honor every person according to the measure of his rank, and the first among the priests shall not be less than the others in anything for himself, nor shall the two of them be of one soul, for the law of God and the Church is not without order. It is not that it is good order and known in its own degrees according to the measure of their dwelling, for thus is the dwelling of the heavenly ranks. And likewise also he showed us and commanded us from the Holy Spirit, the Paraclete, the life-giving Lord who dwells upon us.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is the second canon of the work, introduced by a rubric attributing it to the apostles Matthew and Simon. It shifts from the preceding deontic rules on deacons to regulations on tithes and first fruits.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"በኵር","severity":"info","text":"The Geʿez term በኵር (bakur) denotes 'first fruits' or 'firstlings,' referring to the initial yield of animals, wine, or produce offered to God. It is distinct from ዓሥራት (ʿashrat, 'tithes'), which are a tenth portion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The distribution ratios (bishop: 4 parts, priest: 3, deacon: 2, others: 1) reflect a hierarchical allocation of church income, consistent with late antique ecclesiastical canons. The mention of the Paraclete (ጳራቅሊጦስ) as 'life-giving Lord' echoes Johannine pneumatology.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The instruction that first fruits from animals are for priests and their servants parallels similar provisions in the Apostolic Canons and the Didascalia, which reserve sacrificial portions for clergy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'nor shall the two of them be of one soul' is ambiguous: it may refer to the bishop and priest maintaining distinct ranks, or to a prohibition against collusion. The Geʿez syntax allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This canon is preserved in the second recension of the Canons of Simon the Canaanite, a Geʿez text likely compiled from earlier Coptic and Arabic sources. Its distribution rules influenced later Ethiopian church practice.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"},{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'nor shall the two of them be of one soul' is ambiguous: it may mean the bishop and priest should not be in collusion, or that they should not be of equal rank. The Geʿez allows both interpretations.","The reference to 'the first among the priests' could denote the bishop or a senior priest; the text does not clarify."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":5,"ref":"p5","source":"[3] ፫፡ ትእዛዝ፡ ዘጳውሎስ፡ ለኵሉ፡ መሀይምን፡ ወመሀይምንት፡ በእንተ፡ ጸሎት። ኵሉ፡ መሀይምን፡ ወመሀይምንት፡ ሶበ፡ ይከውን፡ ጽባሕ፡ ኢይግበሩ፡ ግብረ፡ ዘእንበለ፡ ይትኀፀቡ፡ እደዊሆሙ፡ በማይ፡ ወያንጽሑ፡ ወይጸልዩ፡ ለእግዚአብሔር፡ ፈጣሪሆሙ፡ በተጋንዮ፡ ወበትሕትና፡ በቅድመ፡ እግዚአብሔር። ወለእመቦ፡ ነገረ፡ ተዋቅሦ፡ ያቅድሙ፡ ነገረ፡ ሠናይ፡ እምኵሉ፡ ግብር፡ ወይትመየጡ፡ መሀይምናን፡ ኀበ፡ ግብሮሙ፡ በፍቅር፡ ወበየውሀት፡ በከመ፡ አዘዝነ፡ ወመሀርነ፡ በመልእክትነ፡ ወነገርነ፡ ኪያሁ፡ ለፈሪሀ፡ እግዚአብሔር\n\n[4] ፬። ትእዛዝ፡ ዘጴጥሮስ፡ ወጳውሎስ፡ ሊቃነ፡ ሐዋርያት፡ በእንተ፡ ዕረፍት፡ ዘይደሉ፡ በዕለተ፡ በዓላት\n\nንሕነ፡ ንኤዝዘክሙ፡ ኦመሀይምናን፡ በክርስቶስ፡ ከመ፡ ታዕርፉ፡ በበዓላት፡ ዘመፍትው፡ ወያዕርፉ፡ አግብርት፡ በበሰሙን፡ ክልኤ፡ ዕለት፡ ዝውእቱ፡ ሰንበት፡ ወእሑድ፡ ክልኤሆን፡ ኅቡረ፡ ወአዕርፉ፡ ባቲ፡ በእንተ፡ ቤተ፡ ክርስቲያን፡ ቅድስት፡ ወሰሚዐ፡ መጻሕፍት፡ ወትእዛዛት። አነ፡ ጴጥሮስ፡ ወአነ፡ ጳውሎስ፡ ላእካኒሁ፡ ለኢየሱስ፡ ክርስቶስ፡ አዘዝነ፡ ከመ፡ ይትቀነዩ፡ አግብርት፡ ኀሙሰ፡ መዋዕለ፡ እምሰሙን፡ ወያዕርፉ፡ በሰንበት፡ ወበእሑድ፡ ወይሖሩ፡ ኀበ፡ ቤተ፡ ክርስቲያን፡ ለስኢለ፡ እግዚአብሔር፡ ወለፈሪሆቱ","english":"3. The commandment of Paul to all faithful men and faithful women concerning prayer. All faithful men and faithful women, when morning comes, shall not perform work without first washing their hands with water and purifying themselves, and praying to the Lord their Creator with humility and lowliness before the Lord. And if a matter of boasting should precede a matter of good, it is better than every work. And the faithful shall assist one another in their works with love and harmony, as we commanded and taught in our epistle, and as we told him who fears the Lord.\n\n4. The commandment of Peter and Paul, the chiefs of the apostles, concerning the rest that is due on feast days.\n\nWe remind you, O faithful in Christ, that you should rest on the feasts of the Lord, and that servants should rest on two days of the week, namely Saturday and Sunday, both together, and they should rest on them for the sake of the holy church and the hearing of scriptures and commandments. I, Peter, and I, Paul, the apostles of Jesus Christ, have commanded that servants shall work five days of the week and rest on Saturday and Sunday, and go to church for the prayer of the Lord and for fear of him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"፫፡ ትእዛዝ፡ ዘጳውሎስ፡","severity":"info","text":"The passage comprises two distinct canons: canon 3 (attributed to Paul alone) on morning prayer and hand-washing, and canon 4 (attributed to Peter and Paul jointly) on rest from work on Saturdays and Sundays.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ጽባሕ፡","severity":"info","text":"The Geʿez term ጽባሕ (ṣabāḥ) means 'morning' and here specifies the time for the prescribed prayer and purification, consistent with liturgical practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ዕረፍት፡","severity":"info","text":"The Geʿez word ዕረፍት (ʿerfät) means 'rest' or 'cessation from work,' and in canon 4 it denotes the obligation to abstain from labor on feast days and the weekend.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ሰንበት፡ ወእሑድ፡","severity":"info","text":"The pairing of Saturday (ሰንበት) and Sunday (እሑድ) as rest days reflects early Christian practice, later codified in Ethiopian canon law; the text treats them as a continuous two-day period.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"በመልእክትነ፡","severity":"info","text":"The phrase 'in our epistle' (በመልእክትነ) in canon 3 likely refers to a Pauline letter, possibly 1 Timothy 2:8 or 1 Corinthians 11, though the allusion is general.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወነገርነ፡ ኪያሁ፡ ለፈሪሀ፡ እግዚአብሔር","severity":"caution","text":"The final clause of canon 3 ('and as we told him who fears the Lord') is ambiguous: the referent of 'him' is unclear, possibly a specific individual or a generic faithful person.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'him who fears the Lord' in canon 3 is unspecified.","The phrase 'matter of boasting' (ነገረ ተዋቅሦ) in canon 3 may be a textual corruption or a rare expression; its precise meaning is uncertain."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":6,"ref":"p6","source":"ወዕረፍትሰ፡ በዕለተ፡ ሰንበት፡ ታእምሩ፡ ከመ፡ እግዚአብሔር፡ ፈጸመ፡ ኵሎ፡ ግብሮ፡ ወፈጢሮቶ፡ ወበይእቲ፡ ዕለት፡ አዕረፈ፡ ባቲ፡ ወአዘዘ፡ ከመ፡ ኢይግበሩ፡ ባቲ፡ ግብረ። ወይቤ፡ ዕቀቡ፡ ዕለታተ፡ ሰንበታት፡ እስመ፡ ይእቲ፡ ትእምርተ፡ ሕግ፡ ወትእምርት፡ በማእከሌየ፡ ወማእከሌክሙ፡ ለትውልደ፡ ትውልድክሙ፡ ወታእምሩ፡ ከመ፡ አነ፡ እግዚአብሔር፡ አምላክክሙ፡ ዘእቄድሰክሙ። ወዕቀቡ፡ ሰንበተ፡ ወአንጽሕዎ፡ ለክሙ፡ ወዘሰ፡ ሰዐሮ፡ ወአብደረ፡ ገቢረ፡ ቦቱ፡ ግብረ፡ ለይሙት፡ ወዘገብረ፡ ቦቱ፡ ግብረ፡ ለይትሀጐል፡ ውእቱ፡ ብእሲ፡ እምሕዝቡ። ግበሩ፡ ግብረክሙ፡ ኀሙሰ፡ መዋዕለ፡ ወክልኤ፡ ዕለተ፡ እሉ፡ እሙንቱ፡ ሰንበት፡ ወእሑድ፡ እለ፡ ቀደሰ፡ እግዚአብሔር፡ ወገብሮን፡ ኪዳነ፡ ለዝሉፉ፡ እስከ፡ ለዓለም፡ ወትእምርት፡ ዘለዓለም። ለሰንበትሰ፡ ገብራ፡ ተፍጻሜተ፡ ለመዋዕል፡ ወለፍጥረተ፡ ዓለም፡ ወእሑድሰ፡ ቀዳሚት፡ እመዋዕል። ከመዝ፡ ይቤ፡ እግዚአብሔር፡ ለመሀይምናን፡ እለ፡ የዐቅቡ፡ ሰንበታትየ፡ ወያበድሩ፡ ሥምረትየ፡ ወይጸንዑ፡ በኪዳንየ፡ እሁቦሙ፡ በቤትየ፡ ወመካነ፡ በኀበ፡ ማኅፈድየ፡ ወስመ፡ ዘይኄይሶሙ፡ እምውሉድ፡ ወአዋልድ፡ ወእሁቦሙ፡ ስመ፡ ዘይሄሉ፡ ለዓለም።","english":"And as for rest, on the Sabbath day, know that God completed all work and creation, and on that day he rested and commanded that no work be done on it. And he said, \"Keep the Sabbath days, for it is a sign of the law and a sign between me and you for your generations.\" And know that I, God, am your God who sanctified you. And keep the Sabbath and purify it for yourselves. And whoever does work on it, let him die; and whoever does work on it, let him be cut off from his people. Do your work for five days, and two days—these are the Sabbath and Sunday—which God sanctified. And make a covenant for this until eternity, and a sign forever. For the Sabbath is the completion of the days and of the creation of the world, and Sunday is the first of the days. As God said to the faithful, \"Those who keep my Sabbaths and fulfill my will and persevere in my covenant, I will give them a place in my house and a dwelling near my sanctuary, and a name that will surpass children and grandchildren, and I will give them a name that will endure forever.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage commands Sabbath rest, citing God's completion of creation and rest on that day, and prohibits work under penalty of death or excommunication.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ሰንበት","severity":"info","text":"The Geʿez term 'sänbät' (Sabbath) is used here for the seventh day, but the passage also pairs it with 'əḥud' (Sunday), reflecting a Christian adaptation of Jewish Sabbath observance.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኢይግበሩ ባቲ ግብረ","severity":"info","text":"The prohibition of work on the Sabbath echoes Exodus 20:8–11 and the Decalogue, though the Geʿez text does not quote directly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The pairing of Sabbath and Sunday as sanctified days reflects early Ethiopian Christian practice, where both were observed as rest days, as seen in other Ethiopic canonical texts.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct command ('know that God completed...') to a divine speech ('I, God, am your God...'), framing the Sabbath law as a covenant between God and the faithful.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The severe penalties for Sabbath work (death, excommunication) are typical of Ethiopic canonical literature, reflecting a strict enforcement of religious observance in monastic or church contexts.","cites":[{"key":"dossier:ethiopic-anonymous-prohibitions-for-monks","label":"gap dossier: Prohibitions for Monks (monastic canons)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-prohibitions-for-monks"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'let him die' may be a literal command or a rhetorical hyperbole; the text does not specify the mode of execution or whether it is a civil or ecclesiastical penalty.","The identity of 'the faithful' addressed in the divine speech is ambiguous—could refer to all Christians or specifically to a monastic community."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ወውሉደ፡ ነኪር፡ እለ፡ ይመጽኡ፡ ኀበ፡ እግዚአብሔር፡ ወይትቀነዩ፡ ሎቱ፡ ወያፈቅሩ፡ ስመ፡ እግዚአብሔር፡ ይከውኑ፡ ሎቱ፡ አግብርተ፡ ወኵሎሙ፡ እለ፡ የዐቅቡ፡ ሰንበታትየ፡ ወኢያረኵሱ፡ አበውኦሙ፡ ውስተ፡ ደብረ፡ መቅደስየ፡ ወአስተፈሥሖሙ፡ በቤተ፡ ጸሎትየ፡ ወይከውን፡ ቍርባኖሙ፡ ወመሥዋዕቶሙ፡ ኅሩየ፡ ለሥምረትየ፡ በላዕለ፡ ምሥዋዕየ፡ እስመ፡ ቤትየ፡ ቤተ፡ ጸሎት፡ ይሰመይ፡ ለኵሉ፡ ሕዝብ። ከመዝ፡ ይቤ፡ እግዚአብሔር፡ አምላክክሙ፡ ዕቀቡ፡ ርትዐ፡ በውስተ፡ ፍትሕ፡ ወስምዑ፡ ጽድቀ፡ እስመ፡ ቅሩብ፡ ምጽአተ፡ መድኀኒትየ፡ ወፍጡነ፡ አስተርእዮተ፡ ጽድቅየ። ብፁዕ፡ ብእሲ፡ ዘይገብር፡ ዘንተ፡ ግብረ፡ ወይጸንዕ፡ ባቲ፡ ወየዐቅብ፡ ሰንበተ፡ ወኢይስዕር፡ ወየዐቅብ፡ እዴሁ፡ እምግብረ፡ ሰብእ። ወእመሰ፡ ሜጥከ፡ እግረከ፡ እምሰንበት፡ ወኢትገብር፡ ሥምረትየ፡ በቅድስት፡ ዕለትየ፡ ወባሕቱ፡ ትብላ፡ ሰንበት፡ ትጌጊ፡ እስመ፡ ቅድስት፡ ዕለት፡ ለእግዚአብሔር፡ አምላክከ፡ ወአክብራ፡ ወኢትሖር፡ ባቲ፡ ፍኖተከ፡ ወኢትግበር፡ ባቲ፡ ዘኢይደልወከ፡ ወኢትሖር፡ ኀበ፡ ከንቱ። ተወከል፡ በእግዚአብሔር፡ እስመ፡ እግዚአብሔር፡ ነበበ፡ በዝንቱ፡ አእምሩ፡ ከመ፡ እዴሁ፡ ለእግዚአብሔር፡ ኢይደክማ፡ ወኢይከብዳ፡ እዘኒሁ፡ እምሰሚዕ፡ ወባሕቱ፡ ፈለጠ፡ ማእከሌክሙ፡ ወማእከለ፡ ፍትሐ፡ ኀጣውኢክሙ፡ ወበእንተ፡ ኀጢአትክሙ፡ ሜጠ፡ ገጸ፡ እምኔክሙ፡ ከመ፡ ኢይስማዕክሙ። ወአዘዘ፡ ከመ፡ ኢይግበሩ፡ ባቲ፡ ወረሰያ፡ ተፍጻሜተ፡ ዕለታት፡ ወከማሁ፡ እምግብረ፡ ዓለም","english":"And the children of strangers, who will come to the Lord and be circumcised for him and love the name of the Lord, will become servants for him. And all those who keep my Sabbaths and do not defile them, their fathers, in my holy mountain, and I will cause them to rejoice in my house of prayer. And their offering and their sacrifice will be pure for my pleasure upon my altar, for my house is called a house of prayer for all the people. As the Lord your God said, \"Keep righteousness in judgment, and hear justice, for the coming of my salvation is near, and the revelation of my righteousness is swift.\" Blessed is the man who does this work and perseveres in it, and keeps the Sabbath and does not work, and keeps his hand from the work of men. And if you have defiled your foot from the Sabbath and do not do my pleasure on my holy day, and you merely eat on the Sabbath, you will be guilty, for the holy day is for the Lord your God. And honor it, and do not travel on it, and do not do on it what is not necessary for you, and do not go to vanity. Trust in the Lord, for the Lord has spoken in this. Know that the hand of the Lord does not tire and does not become heavy, and his ear is not weary of hearing. And he merely desired between you and between judgment of your sins, and because of your sins he turned his face away from you, as if he does not hear you. And he commanded that they not do work on it, and he appointed the end of the days. And likewise, from the work of the world.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ወውሉደ፡ ነኪር","severity":"info","text":"The phrase 'children of strangers' (ወውሉደ ነኪር) likely refers to non-Israelite converts, a category relevant to the canon's community boundaries.","cites":[{"key":"ed:LIT2671CanonsSimon2","label":"source edition: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ዕቀቡ፡ ርትዐ፡ በውስተ፡ ፍትሕ፡ ወስምዑ፡ ጽድቀ","severity":"info","text":"The exhortation 'Keep righteousness in judgment, and hear justice' echoes biblical wisdom and prophetic calls for justice, e.g., Mic 6:8 or Isa 1:17, though not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ሰንበት","severity":"info","text":"Sabbath observance is central; the text prohibits work, travel, and vanity on the holy day, reflecting Ethiopic Christian legal tradition influenced by Old Testament and local canon law.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ብፁዕ፡ ብእሲ፡ ዘይገብር፡ ዘንተ፡ ግብረ","severity":"info","text":"The passage shifts from divine command to a beatitude ('Blessed is the man who does this work'), a common rhetorical device in Ethiopic canonical literature to reinforce obedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወኢይከብዳ፡ እዘኒሁ፡ እምሰሚዕ","severity":"caution","text":"The phrase 'his ear is not weary of hearing' is ambiguous: it may mean God is always attentive, or that he has turned away due to sin. The Geʿez allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ቤተ፡ ጸሎት","severity":"info","text":"The 'house of prayer' (ቤተ ጸሎት) is equated with the altar and sacrifice, reflecting the Ethiopic Christian view of the church as the locus of communal worship and purity.","cites":[{"key":"dossier:ethiopic-anonymous-testamentum-domini","label":"gap dossier: Testament of Our Lord Jesus Christ (Testamentum Domini), Ethiopic recension in 60 chapters","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-testamentum-domini"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'his ear is not weary of hearing' could be read as God's perpetual attentiveness or as a statement that he has stopped listening due to sin; the Geʿez syntax supports both.","The identity of 'the children of strangers' is ambiguous: it may refer to converts from non-Israelite nations or to foreign Christians in general."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ወዕረፍትሰ፡ በዕለተ፡ እሑድ፡ ናአምር፡ ከመ፡ እግዚአብሔር፡ አቅደመ፡ ቦቱ፡ ገቢረ፡ ወፈጠረ፡ ኵሎ፡ ፍጥረተ፡ ወአዕበያ፡ በክሂሎቱ። ወረሰያ፡ ቀዳሚተ፡ ወጥንተ፡ በከመ፡ ይቤ፡ መጽሐፍ፡ ዘኮነ፡ እግዚእነ፡ ክርስቶስ፡ ፍጻሜሃ፡ ወፈጸማ። ወውእቱ፡ ካዕበ፡ ጥንቱ፡ ለወንጌል፡ መንፈሳዊ፡ ሐዲስ፡ ለሐዲስ፡ ሕዝብ። ወኀረያ፡ ወአቅደማ፡ ወረሰያ፡ ዕለተ፡ ብርሃን፡ ወጸዳል፡ ለሥልጣነ፡ ቃሉ፡ ወዕለተ፡ ሕይወት፡ ለፍጥረት፡ ሐዲስ፡ ወሕይወተ፡ ዓለም፡ በትንሣኤሁ። ወውእቱ፡ ካዕበ፡ ቀዳሚት፡ ዕለት፡ እምዕለት፡ ደኃሪት፡ በከመ፡ ኮነት፡ ቀዳሚት፡ ዕለት፡ እምዕለተ፡ ፍጥረት፡ ወቀዳሚት፡ ዕለት፡ እምሐዲስ፡ ሥርዐት፡ በዘ፡ ባቲ፡ ይከውን፡ ዕሴት። ወሤማ፡ ለዕለተ፡ ሰንበት፡ ህየንተ፡ ጽልመት፡ እንተ፡ ፈጠረ፡ ቀዲሙ፡ ወአቅደማ፡ ወረሰያ፡ ሌሊተ፡ ወገብራ፡ ዕረፍተ፡ ለሕያዋን፡ ወለምውታን። ወሤማ፡ ለዕለተ፡ እሑድ፡ ህየንተ፡ ብርሃን፡ ለሕያዋን፡ ወይእቲ፡ ዕለት፡ እንተ፡ ባቲ፡ ተንሥአ፡ እግዚእነ፡ ክርስቶስ፡ እምውታን፡ ወአርአየ፡ ብርሃኖ፡ ላዕለ፡ ምድር፡ ወተዐውቀ፡ ብርሃነ፡ እምብርሃን፡ ለአሕዛብ፡ ወገብረ፡ ብርሃነ፡ ወሕገ","english":"And as for rest, on the day of Sunday, we know that God first made and created all creation and completed it in his perfection, and he appointed it as the first and the beginning, as the book says which was our Lord Christ’s completion and fulfillment. And it is also the beginning of the spiritual New Gospel for the new people. And he chose and first appointed the day of light and shadow for the authority of his word, and the day of life for the new creation, and the life of the world in his resurrection. And it is also the first day from the last day, as the first day was from the day of creation, and the first day from the new ordinance, because on it there will be value. And he named the day of Sabbath as the place of darkness which he created first, and he first appointed and made the night and made it a rest for the living and the dead. And he named the day of Sunday as the place of light for the living, and that day is the one on which our Lord Christ rose from the dead and showed his light upon the earth, and the light was known from the light to the peoples, and he made light and law.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ዕለተ፡ እሑድ፡","severity":"info","text":"The Geʿez phrase ʿelata ʾeḥud (ዕለተ እሑድ) means 'Sunday' (lit. 'day of the week'). The passage contrasts it with the Sabbath (ዕለተ ሰንበት), assigning Sunday to light and life, Sabbath to darkness and rest.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"በከመ፡ ይቤ፡ መጽሐፍ፡ ዘኮነ፡ እግዚእነ፡ ክርስቶስ፡ ፍጻሜሃ፡ ወፈጸማ።","severity":"info","text":"The phrase 'as the book says which was our Lord Christ’s completion and fulfillment' likely alludes to a lost or apocryphal source, possibly a Gospel or apostolic tradition, rather than a canonical book. No direct biblical citation is identifiable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ወሤማ፡ ለዕለተ፡ ሰንበት፡ ህየንተ፡ ጽልመት፡","severity":"info","text":"The text assigns the Sabbath to 'darkness' and rest for the living and dead, while Sunday is 'light' and resurrection. This reflects a supersessionist Christian typology common in Ethiopic canon law, where Sunday replaces the Sabbath as the day of worship.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ወውእቱ፡ ካዕበ፡ ቀዳሚት፡ ዕለት፡ እምዕለት፡ ደኃሪት፡","severity":"info","text":"The passage uses a chiastic structure: Sunday is first from last, first from creation, first from new ordinance. This rhetorical repetition emphasizes Sunday’s primacy over Sabbath and other days.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ወሤማ፡ ለዕለተ፡ እሑድ፡ ህየንተ፡ ብርሃን፡","severity":"info","text":"The identification of Sunday as 'place of light' and the day of Christ’s resurrection aligns with standard Ethiopic Christian liturgy, where Sunday (እሑድ) is the primary day for Eucharistic celebration, as attested in the Senodos and other canon collections.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'as the book says which was our Lord Christ’s completion and fulfillment' is ambiguous: it may refer to a specific lost text (e.g., a Gospel of the Canaanite or an apostolic canon) or be a generic rhetorical appeal. The Geʿez does not clarify the source.","The term 'day of light and shadow' (ዕለተ ብርሃን ወጸዳል) is unclear: it may denote Sunday as a day of both illumination and obscurity, or refer to a specific liturgical or cosmological concept not fully explained."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ወአዘዝነ፡ ካዕበ፡ ያዕርፉ፡ አግብርት፡ ወመሀይምናን፡ በሰሙነ፡ ፋሲካ፡ እስመ፡ ሰሙነ፡ ሐዘን፡ ይእቲ፡ ወያዕርፉ፡ ካዕበ፡ በሰሙን፡ ድኅሬሃ፡ እስመ፡ ሰሙነ፡ ፍስሓ፡ ወትንሣኤሁ፡ ለክርስቶስ፡ ወመድኀኒተ፡ ዓለም፡ እምብድብድ፡ እስመ፡ ይፈቅዱ፡ ይምሀርዎሙ፡ ወያእምሩ፡ እፎ፡ ኮነ፡ ትንሣኤ፡ ወአስተርኢዮ፡ ወይለብዉ፡ ዜናሁ፡ ለዘተሰቅለ፡ ወሐመ፡ ወተቀብረ፡ ወተንሥአ፡ በሣልስት፡ ዕለት፡ ወተፈጸመ፡ ላዕሌሁ፡ ትንቢተ፡ ነቢያት\n\nወያዕርፉ፡ ካዕበ፡ በሰላም፡ ዝውእቱ፡ በዓለ፡ ፵፡ በእንተ፡ ዘኮነ፡ ትእዛዞ፡ ለክርስቶስ፡ ወዕርገቶ፡ ውስተ፡ ሰማያት\n\nወካዕበ፡ ያዕርፉ፡ በዕለተ፡ እሑድ፡ ዝውእቱ፡ ተፍጻሜተ፡ ፶፡ ዕለት፡ በእንተ፡ ርደተ፡ መንፈስ፡ ቅዱስ፡ ጰራቅሊጦስ፡ ዘተውህበ፡ ለእለ፡ የአምኑ፡ በክርስቶስ\n\nወካዕበ፡ ያዕርፉ፡ በዕለተ፡ ዜነዋ፡ በእንተ፡ መድኀኒት፡ ዘአሰፈወ፡ ለአዳም፡ ወለውሉዱ፡ እማርያም፡ ድንግል\n\nወካዕበ፡ ያዕርፉ፡ በዕለተ፡ ልደት፡ እስመ፡ ጸጋ፡ እግዚአብሔር፡ በይእቲ፡ ዕለት፡ ዘተውህበ፡ ለሰብእ፡ እንተ፡ ሀለዉ፡ ይሴፈውዎ፡ እምቀዳሚ፡ ፍጥረት፡ ወባቲ፡ አስተርአየ፡ ቃሉ፡ ዘእምትካት፡ ተሠጊዎ፡ በዲበ፡ ምድር፡ ለመድኀኒተ፡ ዓለም፡ ውእቱ፡ ኢየሱስ፡ ክርስቶስ፡ ዘተወልደ፡ እማርያም፡ ድንግል፡ ዘንጽሕት፡ እምትሕዝብት፡ ወርኵስ","english":"And we command again that the servants and the faithful rest during the week of Pascha, for it is a week of mourning, and they rest again during the week after it, for it is a week of joy and the resurrection of Christ and the salvation of the world from error, for they desire to teach them and to make them know how the resurrection occurred and was manifested, and they recount the story of him who was crucified, suffered, was buried, and rose on the third day, and the prophecy of the prophets was fulfilled upon him.\n\nAnd they rest again on the feast of the Forty [days] because of what was the command of Christ and his ascension into the heavens.\n\nAnd again they rest on the day of Sunday, which is the completion of the fifty days, because of the descent of the Holy Spirit, the Paraclete, which was given to those who believe in Christ.\n\nAnd again they rest on the day of the Annunciation because of the salvation which he brought to Adam and to his descendants from Mary the Virgin.\n\nAnd again they rest on the day of the Nativity, for the grace of God on that day was given to humanity, which those who were from the beginning of creation celebrate, and on it the Word appeared, which from eternity was clothed in flesh on earth for the salvation of the world; he is Jesus Christ, who was born of Mary the Virgin, who is pure from impurity and filth.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage lists five occasions for rest: Pascha week, the week after (Easter week), the Feast of the Forty Days (Ascension), the completion of fifty days (Pentecost), the Annunciation, and the Nativity. Each is introduced by ካዕበ፡ ያዕርፉ፡.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ሰሙነ፡ ፋሲካ፡","severity":"info","text":"ሰሙነ፡ ፋሲካ፡ (sämunä fäsika) is the week of Pascha, here described as a week of mourning (ሰሙነ፡ ሐዘን፡). The following week is called ሰሙነ፡ ፍስሓ፡ (week of joy), referring to Easter week.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ጰራቅሊጦስ፡","severity":"info","text":"ጰራቅሊጦስ፡ (paräqliṭos) is a Greek loanword (παράκλητος) meaning 'Paraclete' or 'Holy Spirit'. It appears in the context of Pentecost, the descent of the Holy Spirit.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The list of feasts (Pascha, Ascension, Pentecost, Annunciation, Nativity) reflects the liturgical calendar of the Ethiopian Orthodox Tewahedo Church, which follows the Coptic calendar. The Annunciation is celebrated on 29 Tahsas (January 7) and Nativity on 29 Genbot (June 6) in the Geʿez tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'the Word appeared, which from eternity was clothed in flesh' (ቃሉ፡ ዘእምትካት፡ ተሠጊዎ፡ በዲበ፡ ምድር፡) echoes John 1:14 and the prologue of the Gospel of John, where the Word becomes flesh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft translates 'the day of the Annunciation' for ዕለተ፡ ዜነዋ፡, but the Geʿez literally means 'the day of her announcement' (ዜነዋ፡). The referent is the Annunciation to Mary, but the phrasing is ambiguous without context.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ዕለተ፡ ዜነዋ፡ could be read as 'the day of her announcement' (Annunciation) or 'the day of her news'; the context supports the Annunciation.","The term ካዕበ፡ (kaʿbä) is ambiguous: it may mean 'again' or 'also'; the translation takes it as 'again' for each feast."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ወካዕበ፡ ያዕርፉ፡ በዕለተ፡ ኤጰፋንያ፡ ዘውእቱ፡ ኅፅበት፡ ዘቦቱ፡ አስተርአየ፡ እግዚእ፡ ወመድኅን፡ ኢየሱስ፡ ክርስቶስ፡ ለኵሉ፡ ሰብእ፡ በፈለገ፡ ዮርዳኖስ፡ በብርሃነ፡ መለኮቱ፡ ወባቲ፡ ተሠጥቀ፡ ሰማይ፡ ወስምዐ፡ ኮነ፡ አብ፡ ለወልዱ፡ በይእቲ፡ ዕለት፡ እንዘ፡ ይብል፡ ዝንቱ፡ ውእቱ፡ ወልድየ፡ ዘኣፈቅር፡ ዘኪያሁ፡ ሠመርኩ፡ ወሎቱ፡ ስምዕዎ፡ ወተአዘዝዎ፡ ወወረደ፡ ላዕሌሁ፡ መንፈስ፡ ቅዱስ፡ ጳራቅሊጦስ፡ በአምሳለ፡ ርግብ፡ ወሰማዕት፡ ወኵሉ፡ ሰብእ፡ እንዘ፡ ይሬኢዩ፡ ወይሰምዑ፡ ዘንተ፡ ኵሎ\n\nወካዕበ፡ ያዕርፉ፡ በበዓለ፡ ስምዖን፡ ዘውእቱ፡ በዓለ፡ ማኅቶት፡ እስመ፡ በይእቲ፡ ዕለት፡ ተወክፎ፡ ስምዖን፡ ካህን፡ ዲበ፡ እደዊሁ፡ ወዓዲ፡ እንዘ፡ ክቡዳን፡ አዕይንቲሁ፡ እምርስኣን፡ እስመ፡ ተብህለ፡ ሎቱ፡ እስመ፡ ኢትጥዕማ፡ ለሞት፡ እስከ፡ ይሬኢያ፡ አዕይንቲከ፡ መሲሐ፡ መድኅነ\n\nወያዕርፉ፡ በዕለተ፡ ተወለጠ፡ ራእዩ፡ እስመ፡ በደብረ፡ ታቦር፡ አስተርአየ፡ እግዚእነ፡ ክርስቶስ፡ ወአርአየነ፡ ስብሐተ፡ መለኮቱ፡ ወርኢናሁ፡ ንሕነ፡ ሐዋርያት፡ ምስለ፡ ሙሴ፡ ወኤልያስ","english":"And again they shall rest on the day of Epiphany, which is the Baptism, wherein the Lord and Saviour Jesus Christ appeared to all people in the River Jordan in the light of his divinity, and therein the heaven was opened and a voice was heard, the Father speaking to his Son on that day, saying, \"This is my beloved Son, whom I have named, and to him listen and obey him.\" And the Holy Spirit, the Paraclete, descended upon him in the form of a dove, and witnesses, and all people, while they saw and heard all this.\n\nAnd again they shall rest on the feast of Simeon, which is the feast of the Presentation, for on that day Simeon the priest received him upon his hands, and again, while his eyes were heavy from old age, for it was said to him that he would not die until he saw with his eyes the Messiah the Saviour.\n\nAnd they shall rest on the day of the Transfiguration, for on Mount Tabor our Lord Christ appeared and showed us the glory of his divinity, and we, the apostles, saw him together with Moses and Elijah.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ኅፅበት","severity":"info","text":"The Geʿez term ኅፅበት (ḫəṣ́bät) means 'baptism' and is used here to gloss Epiphany, aligning the feast with Christ's baptism in the Jordan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወስምዐ፡ ኮነ፡ አብ፡ ለወልዱ፡","severity":"info","text":"The description of a heavenly voice at the baptism echoes the Synoptic accounts (Matt 3:17; Mark 1:11; Luke 3:22) where a voice from heaven declares Jesus as Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ስምዖን፡ ካህን፡","severity":"info","text":"Simeon the priest is the figure from Luke 2:25–35 who received the infant Jesus in the Temple; the feast of the Presentation (February 2) commemorates this event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"በደብረ፡ ታቦር፡","severity":"info","text":"The Transfiguration on Mount Tabor is recounted in the Synoptic Gospels (Matt 17:1–8; Mark 9:2–8; Luke 9:28–36), where Jesus appears with Moses and Elijah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ወካዕበ፡ ያዕርፉ፡","severity":"info","text":"The passage repeats the formula 'And again they shall rest' three times, each introducing a different feast (Epiphany, Presentation, Transfiguration), creating a rhythmic list of rest days.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ጳራቅሊጦስ፡","severity":"info","text":"The term 'Paraclete' (Geʿez ጳራቅሊጦስ) for the Holy Spirit is a borrowing from Greek παράκλητος, common in Ethiopian liturgical and theological texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Geʿez text does not specify whether the 'voice' at Epiphany is a direct quotation from a specific Gospel or a harmonized tradition; the translation treats it as a paraphrase.","The phrase 'witnesses' (ሰማዕት) could refer to the apostles or to the general public; the translation opts for 'witnesses' without further specification."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ወካዕበ፡ ያዕርፉ፡ በዕለተ፡ ተዝካሮሙ፡ ለሐዋርያት፡ እስመ፡ እሙንቱ፡ መምህራኒክሙ፡ ትእዛዘ፡ ክርስቶስ፡ ወመለብዋኒክሙ፡ ሀብተ፡ መንፈስ፡ ቅዱስ። ወካዕበ፡ ያዕርፉ፡ በበዓለ፡ እስጢፋኖስ፡ ሊቀ፡ ሰማዕት፡ ወዲያቆናት፡ ወቀዳሚሆሙ፡ ወለኵሎሙ፡ ሰማዕት፡ ከማሁ፡ እስመ፡ ለሰማዕት፡ ወለቅዱሳን፡ ይደሉ፡ ያክብርዎሙ፡ በእንተ፡ ክርስቶስ፡ እለ፡ አብደሩ፡ ፍቅሮ፡ እምሕይወቶሙ\n\n[5] ፭። ትእዛዝ፡ ዘሐዋርያት፡ በእንተ፡ ዐቂበ፡ ጊዜያተ፡ ጸሎት፡ ወሰዐታት\n\nቁሙ፡ ለጸሎት፡ እምቅድመ፡ ጽባሕ፡ እንዘ፡ ሠለስቱ፡ ሰዐት፡ በሌሊት፡ ወጸሎተ፡ ነግህ፡ በጽባሕ፡ ወጸሎተ፡ ሠለስቱ፡ ሰዐት፡ ወጸሎተ፡ ስድስቱ፡ ሰዐት፡ ወጸሎተ፡ ተስዐቱ፡ ሰዐት፡ ወጸሎተ፡ ሰርክ፡ በምሴት፡ ወጸሎት፡ ካልእ፡ እምድኅረ፡ ምሴት፡ በሠለስቱ፡ ሰዐት፡ ወመንፈቀ፡ ሌሊት\n\nጸሎትሰ፡ እምቅድመ፡ ጽባሕ፡ እንዘ፡ ሠለስቱ፡ ሰዐት፡ ከመ፡ በእንተ፡ በይእቲ፡ ሰዐት፡ ንሴፎ፡ ምጽአቶ፡ ለእግዚእነ፡ ኢየሱስ፡ ክርስቶስ፡ ለኰንኖ፡ ወበይእቲ፡ ሰዐት፡ ዮጊ፡ ያአምርዎ፡ ውሉደ፡ ብርሃን፡ ለዝንቱ፡ ምግባረ፡ ሠናይ","english":"And again they shall rest on the day of the commemoration of the Apostles, for they are your teachers of the commandment of Christ and your bestowers of the gift of the Holy Spirit. And again they shall rest on the feast of Stephen, the chief of the martyrs and deacons and their protomartyr, and for all the martyrs likewise, for to the martyrs and the saints it is fitting that they honour them for the sake of Christ, those who preferred his love to their own lives.\n\n[5] 5. Commandment of the Apostles concerning the observance of the times of prayer and the hours.\n\nStand for prayer from before dawn, while it is three hours of the night, and the morning prayer at dawn, and the prayer of the third hour, and the prayer of the sixth hour, and the prayer of the ninth hour, and the evening prayer at sunset, and the second prayer after sunset at the third hour, and the midnight prayer.\n\nNow prayer from before dawn, while it is three hours, is because at that hour we await the coming of our Lord Jesus Christ for his begetting, and at that hour the children of light know this good work.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage begins with a narrative section on feast-day rest, then transitions to a new numbered commandment (5) on prayer times, marked by a rubric in Geʿez.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ካዕበ፡","severity":"info","text":"The Geʿez term ካዕበ፡ (kaʿba) means 'again' or 'also', used here to introduce additional feast days for rest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ሊቀ፡ ሰማዕት፡","severity":"info","text":"ሊቀ፡ ሰማዕት፡ (liqa samāʿt) means 'chief of the martyrs', a title for Stephen, the protomartyr.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The prayer times listed (dawn, third, sixth, ninth, evening, second evening, midnight) reflect the canonical hours of the Ethiopian Church, rooted in early monastic practice.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The reference to awaiting Christ's coming at the third hour of the night may echo the tradition of Christ's birth at that hour, as in some apocryphal nativity accounts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'for his begetting' (ለኰንኖ) is ambiguous; it could refer to Christ's birth or to his incarnation, and the Geʿez allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'for his begetting' (ለኰንኖ) may refer to Christ's birth or to his incarnation; the text does not specify.","The identity of 'the children of light' (ውሉደ፡ ብርሃን) is unclear; it may refer to monks, the faithful, or a specific group."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":12,"ref":"p12","source":"ወጸሎትሰ፡ በጽባሕ፡ እንዘ፡ ታአኵትዎ፡ ለእግዚአብሔር፡ በእንተ፡ ዘአምጽአ፡ ብርሃነ፡ ወጸዳለ፡ ላህየ፡ ወአእተተ፡ ፍርሀተ፡ ሌሊት፡ ወጽልመት\n\nወጸሎትሰ፡ በሠለስቱ፡ ሰዐት፡ እስመ፡ ለክርስቶስ፡ በይእቲ፡ ሰዐት፡ ኰነንዎ፡ በሞት፡ ወውእቱ፡ ኮነ፡ መርሐ፡ ለመድኀኒተ፡ አዳም፡ ወለውሉዱ\n\nወጸሎትሰ፡ በስድስቱ፡ ሰዐት፡ በእንተ፡ ከመ፡ በይእቲ፡ ሰዐት፡ ተሰቅለ፡ ክርስቶስ፡ ዲበ፡ መስቀል፡ ወሰፍሐ፡ እደዊሁ፡ ወደምሰሰ፡ ኀጢአተ\n\nወጸሎትሰ፡ በተስዐቱ፡ ሰዐት፡ በእንተ፡ ከመ፡ በይእቲ፡ ሰዐት፡ ክርስቶስ፡ አግብአ፡ መንፈሶ፡ ወአድለቅለቀት፡ ምድር፡ ወተሠጠ፡ መንጦላዕተ፡ ምኵራብ፡ ወተሐምገ፡ ፀሓይ፡ ወጸልመ፡ ኵሉ፡ ዓለም\n\nወጸሎትሰ፡ በምሴት፡ አኰቴት፡ እምኀቤክሙ፡ ለእግዚአብሔር፡ በእንተ፡ ዘአምጽአ፡ ለክሙ፡ ዕረፍተ፡ ሌሊት፡ ወአስተርክቦ፡ ወአእተተ፡ እምኔክሙ፡ ጻማ፡ ወሥራሐ፡ ዘመዓልት\n\nወጸሎትሰ፡ ዘሌሊት፡ ከመ፡ ትስአልዎ፡ ለእግዚአብሔር፡ ከመ፡ ይዕቀብክሙ፡ እምእከዮሙ፡ ለውሉደ፡ ጽልመት፡ ወያድኅንክሙ፡ እመሥገርተ፡ ጸላኢ፡ ማህጕል፡ ወእምኅሊና፡ እኩይ፡ እስመ፡ በይእቲ፡ ሰዐት፡ ይትባሐቱ፡ አጋንንት፡ ምስለ፡ ሰብእ፡ ወይወድዩ፡ ውስተ፡ ልቦሙ፡ ኅሊና፡ እኩይ","english":"And as for prayer, in the morning, while you glorify God for having brought light and dew to the table and for having instilled fear of the night and darkness.\n\nAnd as for prayer, at the third hour, because for Christ at that hour they condemned him to death, and he was the guide for the salvation of Adam and his children.\n\nAnd as for prayer, at the sixth hour, because at that hour Christ was crucified on the cross, and he spread out his hands and wiped away sin.\n\nAnd as for prayer, at the ninth hour, because at that hour Christ gave up his spirit, and the earth quaked, and the covering of the tabernacle was torn, and the sun was darkened, and the whole world became dark.\n\nAnd as for prayer, in the evening, give thanks from yourselves to God for having brought you rest of the night and revelation, and for having removed from you the thirst and labor of the day.\n\nAnd as for prayer, of the night, that you may ask God to protect you from the wickedness of the children of darkness and to save you from the snares of the cunning enemy and from evil thought, because at that hour demons converse with people and instill evil thought into their hearts.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage lists six prayer times (morning, third, sixth, ninth, evening, night), each introduced by ወጸሎትሰ (wa-ṣalot-sa, 'and as for prayer'). The sequence follows the canonical hours of the Ethiopic Horologium.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The third hour (tert) is linked to Christ's condemnation by Pilate, the sixth to the crucifixion, the ninth to his death and cosmic signs (earthquake, temple veil torn, solar darkening). These align with Gospel accounts (Matt 27:45, Mark 15:33-34, Luke 23:44-45).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"መንጦላዕተ ምኵራብ","severity":"info","text":"መንጦላዕተ ምኵራብ (mänṭolaʿtä mäkwarab) 'covering of the tabernacle' likely refers to the veil of the Jerusalem Temple, torn at Christ's death (cf. Mark 15:38). The Ethiopic term echoes the Tabernacle imagery of the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The description of the ninth hour—earthquake, veil torn, sun darkened—echoes the synoptic passion narratives (Matt 27:51-52, Mark 15:38, Luke 23:45). The 'covering of the tabernacle' is a distinctive rendering of the temple veil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The night prayer warns against demons who converse with people and instill evil thoughts. This reflects a common monastic concern for nocturnal demonic temptation, attested in Ethiopic ascetic literature (e.g., Gadla Ewostatewos).","cites":[{"key":"dossier:ethiopic-anon-gadla-ewostatewos","label":"gap dossier: Life of ʾEwosṭātewos (recension β)","url":"https://naxiai.com/christian/gaps/ethiopic-anon-gadla-ewostatewos"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft renders ላህየ (lahya) as 'table', but the Geʿez term can also mean 'altar' or 'offering table'. The sense here is ambiguous: it may refer to the Eucharistic table or a domestic table for the morning meal.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term ላህየ (lahya) may mean 'table' or 'altar'; the context of morning prayer suggests a domestic setting, but a liturgical interpretation is possible.","The phrase 'children of darkness' (ውሉደ ጽልመት) could refer to demons, non-Christians, or sinful humans; the parallel with 'cunning enemy' suggests demonic agents."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ወለእመ፡ ኢክህልክሙ፡ ትሖሩ፡ ኀበ፡ ቤተ፡ ክርስቲያን፡ እምፍርሀተ፡ አረሚ፡ ጸልዩ፡ ዘንተ፡ ጸሎታተ፡ በውስተ፡ መኃድሪክሙ፡ ወኢትባኡ፡ ውስተ፡ አብያተ፡ ክርስቲያናት፡ ዘእኩያን፡ እለ፡ ኢኮኑ፡ ርቱዓነ፡ እስመ፡ ከመዝ፡ ይቤ፡ በእንቲአሆሙ፡ ዳዊት፡ ነቢይ፡ ዘበትርጓሜሁ፡ ጸላእኩ፡ ማኅበረ፡ እኩያን፡ ወኢይነብር፡ ምስለ፡ ጽልሕዋን፡ እስመ፡ መካን፡ አኮ፡ ዘይቄድሶ፡ ለሰብእ፡ አላ፡ ሰብእ፡ ይቄድሶ፡ ለመካን። ወለእመ፡ ኮነ፡ መካነ፡ አረሚ፡ ብሔሩ፡ ፍልሱ፡ እምኔሁ፡ እስመ፡ ርኩስ፡ ውእቱ፡ ወበከመ፡ ካህናት፡ ንጹሓን፡ ይቄድስዎሙ፡ ለመሀይምናን፡ በክርስቶስ፡ እለ፡ ርቱዓነ፡ ልብ፡ ወከማሁ፡ ረሲዓን፡ ያረኵሱ፡ መካናተ፡ ቅዱሳተ። ወለእመ፡ ኢተክህለክሙ፡ ትትጋብኡ፡ በቤተ፡ ክርስቲያን፡ ወኢበማኅደረ፡ ኤጲስ፡ ቆጶስ፡ ለይጸሊ፡ ኵሉ፡ ለለአሐዱ፡ እምኔክሙ፡ በውስተ፡ ማኅደሩ፡ አው፡ ምስለ፡ ክልኤቱ፡ ወሠለስቱ፡ እስመ፡ ተብህለ፡ ኀበ፡ ሀለዉ፡ ክልኤቱ፡ ወሠለስቱ፡ ጉቡኣን፡ በስምየ፡ ህየ፡ ሀለውኩ፡ አነ፡ ምስሌሆሙ። ወኢመፍትው፡ ይጸልዩ፡ መሀይምናን፡ ምስለ፡ ዕልዋን፡ በአሐዱ፡ ቤት፡ እስመ፡ ኢይደሉ፡ ይጸሊ፡ ዘይሳተፍ፡ ምስለ፡ ዘኢይሳተፍ፡ ወኢመሀይምናን፡ ይደመሩ፡ ምስለ፡ ዕልዋን፡ ወኢይጸልዩ፡ ምስሌሆሙ። መኑ፡ ዘደመሮ፡ ለብርሃን፡ ምስለ፡ ጽልመት፡ ወአይ፡ ሱታፌ፡ ለአግዓዚ፡ ምስለ፡ ገብር","english":"And if you are unable to go to the church, from fear of the pagans, pray these prayers in your dwelling, and do not enter the churches of the wicked who are not righteous, for as David the prophet said in his interpretation: \"I have hated the assembly of the wicked, and I will not dwell with the righteous, for the place does not sanctify the person, but the person sanctifies the place.\" And if the place is of pagans, flee from it, for it is impure; and as pure priests sanctify the faithful in Christ who are righteous of heart, so also the wicked defile holy places. And if you are able to gather in the church, and not in the bishop's dwelling, let each one of you pray in his dwelling, or with two or three, for it is said: \"Where two or three are gathered, there I am among them.\" And the faithful shall not pray with the heretics in one house, for it is not fitting that one who partakes should pray with one who does not partake; and the faithful shall not assemble with the heretics, nor pray with them. Who has joined light with darkness? And there is no communion for the Lord with the servant.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ዘበትርጓሜሁ፡ ጸላእኩ፡ ማኅበረ፡ እኩያን፡ ወኢይነብር፡ ምስለ፡ ጽልሕዋን፡","severity":"info","text":"The citation attributed to David the prophet echoes Psalm 26:5 (LXX) but is adapted to the context of avoiding the wicked. The Geʿez text adds an interpretive gloss on sanctification of place by person.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኀበ፡ ሀለዉ፡ ክልኤቱ፡ ወሠለስቱ፡ ጉቡኣን፡ በስምየ፡ ህየ፡ ሀለውኩ፡ አነ፡ ምስሌሆሙ።","severity":"info","text":"The phrase 'where two or three are gathered, there I am among them' is a clear allusion to Matthew 18:20, though the wording is adapted to the canonical context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ኢክህልክሙ፡ ትሖሩ፡ ኀበ፡ ቤተ፡ ክርስቲያን፡ እምፍርሀተ፡ አረሚ፡","severity":"info","text":"The instruction to pray at home 'from fear of the pagans' reflects a context of persecution or social pressure, likely in the early Christian or later Ethiopic monastic milieu.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ዕልዋን፡","severity":"info","text":"The term 'ዕልዋን' (ʿeldawān) is translated as 'heretics' in the English draft. In Geʿez, it can denote 'heretics' or 'schismatics,' but its precise referent in this canonical context is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a series of prayer-hour instructions (previous passage) to a narrative on communal prayer, purity, and avoidance of the wicked, forming a self-contained unit on ecclesiastical discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወኢይነብር፡ ምስለ፡ ጽልሕዋን፡","severity":"caution","text":"The Geʿez text reads 'I will not dwell with the righteous' (ጽልሕዋን), but the English draft translates 'righteous' as a contrast to 'wicked.' The sense may be corrupt or require emendation to 'wicked' for coherence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'pagans' (አረሚ) and 'heretics' (ዕልዋን) is not specified; they may refer to non-Christians or to rival Christian groups.","The phrase 'I will not dwell with the righteous' (ጽልሕዋን) is likely a scribal error or misreading, as the context demands 'wicked'."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"[6] ፮። ትእዛዝ፡ ዘጳውሎስ፡ ወያዕቆብ፡ ሐዋርያት፡ በእንተ፡ እለ፡ ኖሙ። ተዝካረ፡ ምውታን፡ ወዘከመ፡ ይትገበር፡ በእንቲአሆሙ፡ ትእዛዝ\n\nይትገበር፡ በሣልስት፡ ዕለት፡ ለእለ፡ ኖሙ፡ ተዝካረ፡ ምውታን፡ ንነግረክሙ፡ ኦመሀይምናን፡ ምስለ፡ ጸሎት፡ በእንተ፡ ዘሞተ፡ ክርስቶስ፡ ወተንሥአ፡ በሣልስት፡ ዕለት። ወይትገበር፡ ካዕበ፡ በሳብዕት፡ ዕለት፡ ለተዝካረ፡ ሕያዋን፡ ወምውታን። ወይትገበር፡ ካዕበ፡ በዕለተ፡ ሠላሳ፡ ዝውእቱ፡ ተፍጻሜተ፡ ወርኅ፡ ሥርዐት፡ ዘትካት፡ እስመ፡ ደቂቀ፡ እስራኤል፡ ላሐዉ፡ ላዕለ፡ ሙሴ፡ ነቢይ፡ ሠላሳ፡ ዕለተ። ወካዕበ፡ ይግበሩ፡ በተፍጻሜተ፡ ዐመት፡ ወየሀቡ፡ እምንዋዮሙ፡ ለነዳያን፡ ወለምስኪናን፡ በእንተ፡ ነፍሶሙ\n\nወኢንኤዝዝ፡ ከመ፡ ይግበሩ፡ ዘንተ፡ ለዕልዋን፡ ወመናፍቃን፡ አላ፡ ንኤዝዝ፡ በዝንቱ፡ ሰብአ፡ የውሀት፡ ወኂሩት፡ ወሀይማኖት። ወበእንተሰ፡ ከሓዲያነ፡ መሲሑ፡ ለእግዚአብሔር፡ ሶበ፡ መጽወቱ፡ በምልአ፡ ምድር፡ ወበኵሉ፡ ዘውስተ፡ ዓለም፡ እመ፡ ኢበቍዖሙ፡ ውእቱ፡ ምንተኒ። ዘኮነ፡ በሕይወቱ፡ ጸላኤ፡ እግዚአብሔር፡ ወከማሁ፡ ውእቱ፡ በሞቱሂ፡ እስመ፡ አልቦ፡ አድልዎ፡ በኀበ፡ እግዚአብሔር፡ ወውእቱ፡ ራትዕ፡ ወያፈቅር፡ ጽድቀ፡ ወኢይዔምፅ፡ በፍትሕ፡ ወይፈድዮ፡ ለኵሉ፡ ሰብእ፡ በከመ፡ ምግባሩ","english":"[6] The Sixth Commandment: Of Paul and James, the Apostles, concerning those who have died, the commemoration of the dead, and how the commandment is to be performed for them.\n\nThe commemoration of the dead is to be performed on the third day for those who have died. We tell you, O believers, with prayer concerning him who died, Christ, and rose on the third day. And again it is to be performed on the seventh day for the commemoration of the living and the dead. And again it is to be performed on the thirtieth day; this is the completion of the month, a custom which is after, because the children of Israel mourned over Moses the prophet for thirty days. And again they shall perform it at the completion of the year, and they shall give from their possessions to the poor and the needy for the sake of their souls.\n\nAnd we do not command that this be done for the old and the heretics, but we command this for the people of gift, and of freedom, and of faith. And concerning the deniers of the Messiah of the Lord God, when his coming is in the fullness of the earth and in all that is within the world, if they are counted, what is he? He who was in his life an enemy of the Lord God, and like him he is in his death also, because there is no equality for him before the Lord God, and he is evil and does not love righteousness, and does not judge with justice, and he oppresses every man according to his deed.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"፮። ትእዛዝ","severity":"info","text":"The passage is numbered as the sixth commandment, continuing the serialized canonical form of the work.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ተዝካረ ምውታን","severity":"info","text":"The phrase 'commemoration of the dead' (ተዝካረ ምውታን) is a technical term for liturgical memorial rites, distinct from general prayer for the departed.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሠላሳ ዕለተ","severity":"info","text":"The thirty-day mourning period is explicitly linked to the children of Israel mourning Moses (Deuteronomy 34:8), though the biblical text does not specify thirty days; this reflects later Jewish and Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ለዕልዋን ወመናፍቃን","severity":"info","text":"The exclusion of 'the old and the heretics' from the commemorative rites reflects early Christian disciplinary norms, where heretics and apostates were denied liturgical commemoration.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢበቍዖሙ","severity":"caution","text":"The phrase 'if they are counted' (ኢበቍዖሙ) is ambiguous; it may mean 'if they are considered as believers' or 'if they are numbered among the faithful,' but the context suggests a conditional exclusion.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"በሣልስት ዕለት","severity":"info","text":"The three-day commemoration is explicitly tied to Christ's death and resurrection, a typological parallel common in early Christian funeral rites (e.g., Apostolic Constitutions 8.42).","cites":[],"named_sources":["Apostolic Constitutions"],"dropped_cites":[]}],"ambiguities":["The phrase 'ኢበቍዖሙ' (if they are counted) is ambiguous: it may refer to being counted among the faithful or being counted as human, but the context suggests the former.","The identity of 'Paul and James, the Apostles' as the source of this commandment is not further specified in the text; it may be a pseudepigraphic attribution."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":15,"ref":"p15","source":"[7] ፯። ትእዛዝ፡ በእንተ፡ እለ፡ ተጸውዑ፡ ውስተ፡ ምሳሕ፡ ዘይትገበር፡ በዕለተ፡ ተዝካሮሙ፡ ለእለ፡ ኖሙ፡ መሀይምናን\n\nሶበ፡ ተጸዋዕክሙ፡ ኦካህናት፡ ኀበ፡ ተዝካረ፡ ምውታን፡ ዘይትገበር፡ መብልዕ፡ ወመስቴ፡ ሖሩ፡ ኀቤሆሙ፡ እንዘ፡ ትፈርህዎ፡ ለእግዚአብሔር፡ ፈድፋደ፡ በፍቅር፡ ወግርማ፡ ወየውሀት፡ በከመ፡ ይደሉ፡ ለዘአምሳሊክሙ። ወብልዑ፡ በከመ፡ ግብሮሙ፡ ለእለ፡ ይፈቅዱ፡ ይስአልዎ፡ ለእግዚአብሔር፡ ህየንተ፡ ውእቱ፡ ዘተገብረ፡ መብልዕ፡ በእንቲአሁ፡ እስመ፡ ኮንክሙ፡ ቀሳውስት፡ ወዲያቆናት፡ ውስተ፡ ቤተ፡ ክርስቲያኑ፡ ለክርስቶስ፡ ወይደልወክሙ፡ ትኩኑ፡ ንቁሃነ፡ በገሥጾ፡ ርእሰክሙ፡ ወለካልኣን፡ እስመ፡ ከመዝ፡ ይቤ፡ መጽሐፍ፡ እስመ፡ ለጽኑዓን፡ በእንቲአሆሙ፡ መዐት፡ ወበእንተዝ፡ ኢይደልዎሙ፡ ይስተዩ፡ ወይነ፡ ከመ፡ ኢይርስዕዋ፡ ለጥበብ፡ ወያርትዑ፡ በውስተ፡ ፍትሕ፡ ወያቅሙ፡ በዝንቱ\n\nናሁኬ፡ ተዐውቀ፡ ከመ፡ ኤጲስ፡ ቆጶሳት፡ ወቀሳውስት፡ ወዲያቆናት፡ እሙንቱ፡ ድኅረ፡ እግዚአብሔር፡ አብ፡ ወወልዱ፡ ዘያፈቅር፡ ጽኑዓን፡ በቤተ፡ ክርስቲያኑ፡ ለእግዚአብሔር። ወዘንተ፡ ዘንቤ፡ አኮ፡ ከመ፡ ኢይስተዩ፡ ወይነ፡ ለዝሉፉ፡ እስመ፡ ውእቱ፡ ነውር፡ ለፍጥረተ፡ እግዚአብሔር፡ ወባሕቱ፡ ንቤ፡ ከመ፡ ኢይስከሩ፡ ወይነ፡ ፈድፋደ፡ እስመ፡ መጽሐፍ፡ ኢአዘዞሙ፡ ለአበው፡ ቀደምት፡ ከመ፡ ኢይስተዩ፡ ወይነ፡ ለዝሉፉ፡ አላ፡ ይቤ፡ ኢትስተዩ፡ ወይነ፡ ለስካር","english":"[7] The Seventh Commandment: Concerning those who are invited to the feast, what is to be done on the day of the commemoration of those who have died, the faithful.\n\nWhen you are invited, O priests, to the commemoration of the dead, where a meal and drink are to be performed, go to them, while you fear God, with great reverence, love, and dignity, and with humility, as is fitting for your likeness. And eat according to their custom; those who wish may ask God on behalf of the one for whom the meal was made, because you are priests and deacons in the church of Christ. And it is fitting for you to be vigilant in the discipline of your head and of others, for thus says the Scripture: \"For the strong, on their account, a hundred; and on this account, it is not fitting for them to drink wine, as it is not fitting to despise wisdom.\" And they shall increase in justice and stand in this.\n\nNow it is known that bishops, priests, and deacons are those who, after God the Father and His Son, love the strong in the church of God. And this we say: it is not that they should not drink wine for the sake of pleasure, for it is an abomination to the creation of God; but we say only that they should not become drunk with wine excessively, for the Scripture commanded the early fathers that they should not drink wine for pleasure, but it says: \"Drink wine for sobriety.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"፯። ትእዛዝ","severity":"info","text":"This passage is the seventh commandment in a series, continuing the pattern of numbered apostolic canons.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ተዝካሮሙ ለእለ ኖሙ መሀይምናን","severity":"info","text":"The phrase 'commemoration of the faithful departed' refers to a commemorative meal, echoing the third-day rite mentioned in the previous passage.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ከመዝ ይቤ መጽሐፍ","severity":"info","text":"The citation 'thus says the Scripture' likely alludes to a biblical injunction against drunkenness, possibly from the Old Testament wisdom literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ወይነ","severity":"info","text":"The regulation of wine consumption for clergy reflects broader ascetic norms in Ethiopian canon law, as seen in other synodical texts.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢይስተዩ ወይነ ለዝሉፉ","severity":"caution","text":"The Geʿez text contains a double negative construction that may be ambiguous: 'it is not that they should not drink wine for pleasure' could be a scribal error or a deliberate rhetorical nuance.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ኤጲስ ቆጶሳት ወቀሳውስት ወዲያቆናት","severity":"info","text":"The hierarchy of bishops, priests, and deacons is emphasized as guardians of discipline, a theme common in Ethiopic canonical collections.","cites":[{"key":"dossier:ethiopic-anonymous-absilitis-qanona","label":"gap dossier: Apostolic Canon on Repentance: the Penitential Canons of our Lord to St Peter","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-absilitis-qanona"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ኢይስተዩ ወይነ ለዝሉፉ' is ambiguous: it may mean 'they should not drink wine for pleasure' or 'it is not that they should not drink wine for pleasure', with the latter being a correction of a possible scribal double negative.","The reference to 'the strong' (ጽኑዓን) is unclear: it may refer to lay faithful or to a specific group within the church."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":16,"ref":"p16","source":"ወካዕበ፡ ይቤ፡ በመጽሐፍ፡ ለመኑ፡ አሌሎቱ፡ ወለመኑ፡ ተደምሮ፡ ወለመኑ፡ ተዐቅቦ፡ ወለመኑ፡ ድካም፡ ወእበድ፡ ወለመኑ፡ ይከውን፡ አዕይንቲሁ፡ በአምሳለ፡ ጥንፍሕ፡ ወለመኑ፡ ዘአልቦቱ፡ ምክንያተ፡ አኮኑ፡ ዝንቱ፡ ኵሉ፡ ለዘያበዝኅ፡ ሰቲየ፡ ወይን፡ ወይጐነዲ፡ ነቢረ፡ በሰቲዮታ፡ ረሐቁኬ፡ እምዝንቱ፡ ወተዐቀቡ፡ እምትሕዝብት፡ ወኢትግበሩ፡ ዘይሐሥመክሙ\n\n[8] ፰። ትእዛዝ፡ በእንተ፡ እለ፡ ይሰደዱ፡ በእንተ፡ ሀይማኖቶሙ፡ ወይጐዩ፡ እምፍርሀተ፡ እለ፡ ይሰድድዎሙ\n\nአይ፡ ፍሥሓ፡ ይከውን፡ ሎሙ፡ ኵሎሙ፡ እለ፡ ይሰደዱ፡ በእንተ፡ ሀይማኖቶሙ፡ ወይጐዩ፡ እምሀገር፡ ውስተ፡ ሀገር፡ ወይዜከሩ፡ ቃለ፡ ክርስቶስ፡ ዘይቤ፡ ሶበ፡ ይሰድዱክሙ፡ እምሀገር፡ ጕዩ፡ ውስተ፡ ካልእታ፡ እስመ፡ ትድኅኑ፡ እስመ፡ ነፍሶሙ፡ ኮነ፡ ጥቡዐ፡ በሀይማኖት፡ ወኮነ፡ ካዕበ፡ ሥጋሆሙ፡ ድኩመ፡ እምተዐግሦ፡ ለኵነኔ፡ ወጐዩ፡ ወተዐውቀ፡ ንጽሐ፡ ኅሊናሆሙ፡ እስመ፡ ተዐገሡ፡ አህጕሎ፡ ንዋዮሙ፡ ወተበርብሮ፡ አብያቲሆሙ፡ ከመ፡ ኢይትሀጐል፡ ሀይማኖቶሙ፡ በክርስቶስ፡ ወመፍትው፡ ይርድእዎሙ፡ ለዘ፡ ከመ፡ እሉ፡ ከመ፡ ይፈጽሙ፡ ትእዛዘ፡ እግዚእነ፡ ወያጽንዑ፡ ቦቱ","english":"[7] The Seventh Commandment: Concerning those who are invited to the feast, what is to be done on the day of the commemoration of those who have died, the faithful. When you are invited, O priests, to the commemoration of the faithful, what is to be done? It is written in the book: \"For whom is the alelotu? And for whom is the tedemro? And for whom is the teʿaqbo? And for whom is the weakness and loss? And for whom shall his eyes become like a vessel? And for whom is he who has no cause? Is not all this for him who multiplies drink and wine and who sits in his drunkenness?\" Therefore, be far from this, and beware of gluttony, and do not do what will harm you.\n\n[8] The Eighth Commandment: Concerning those who are persecuted on account of their faith and who flee from fear of those who persecute them.\n\nThere shall be no joy for all those who are persecuted on account of their faith and who flee from country to country and who remember the word of Christ, which says: \"When they persecute you from a country, flee to another, for you will be saved.\" For their soul was good in faith, and their body was also weak from the torture of punishment, and they fled, and the purity of their mind was known, for they endured the plundering of their goods and the destruction of their houses, like a martyr. Their faith in Christ and the martyrs will help them, for such as these, as they fulfill the commandment of our Lord and are strengthened in it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ካዕበ","severity":"info","text":"The Geʿez adverb ካዕበ (kaʿba) means 'again' or 'also', here marking a transition to a new rhetorical question within the same commandment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"አሌሎቱ","severity":"info","text":"አሌሎቱ (alelotu) is a Geʿez liturgical term, likely referring to a specific ritual action or offering; its exact meaning in this context is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ተደምሮ","severity":"info","text":"ተደምሮ (tedemro) derives from the root 'to gather' and may denote a communal gathering or collection of offerings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ተዐቅቦ","severity":"info","text":"ተዐቅቦ (teʿaqbo) likely means 'vigil' or 'wake', from the root 'to watch', fitting the context of commemoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሶበ ይሰድዱክሙ እምሀገር ጕዩ ውስተ ካልእታ","severity":"info","text":"This echoes Matthew 10:23 or a similar persecution logion, though the exact wording differs; the Geʿez text adapts the saying to the context of flight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Passage 16 contains two distinct commandments: the Seventh (on feast conduct) and the Eighth (on persecution), each introduced by a numbered heading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The terms አሌሎቱ, ተደምሮ, and ተዐቅቦ are not fully glossed in standard Geʿez lexica; the translation treats them as ritual actions, but their precise referents remain uncertain.","The scriptural allusion in the Eighth Commandment is not a direct quotation; the source text is unclear."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":17,"ref":"p17","source":"[9] ፱። ነገረ፡ ሐዋርያት፡ ቅዱሳን፡ በእንተ፡ ዐቂበ፡ ሥርዐተ፡ መዓርገ፡ ክህነት\n\nንሕነ፡ ንኤዝዘክሙ፡ ኦካህናት፡ እለ፡ ተአመንክሙ፡ ግብረ፡ ሰማያዊ፡ ዘመላእክት፡ ግሙራ፡ ኢታስትቱ፡ መኃድሪክሙ፡ ወጸጋ፡ ዘተተከልክሙ፡ ላቲ፡ ወይኩን፡ ኵሉ፡ ለለ፡ አሐዱ፡ እምኔክሙ፡ ውስተ፡ ግብር፡ ዘኀረዮ፡ እግዚአብሔር፡ ላቲ። ወዛቲ፡ ይእቲ፡ ትእዛዘ፡ እግዚአብሔር፡ ዘይቤ፡ ኵሉ፡ ሀብት፡ ሠናይ፡ ወጸጋ፡ መንፈሳዊት፡ እምላዕሉ፡ ይእቲ፡ እምአበ፡ ብርሃን፡ ይከውን። ወይቤለነ፡ እግዚእነ፡ ክርስቶስ፡ ዘኪያክሙ፡ ሰምዐ፡ ኪያየ፡ ሰምዐ፡ ወዘኪያየ፡ ሰምዐ፡ ሰምዖ፡ ለዘፈነወኒ፡ ወዘዐመፀክሙ፡ ኪያየ፡ ዐመፀ\n\nወእመሰ፡ እለ፡ አልቦሙ፡ ኅሊና፡ ወልበ፡ የዐቅቡ፡ ግብሮሙ፡ ወሥርዐቶሙ፡ በዘተአዘዙ፡ ናሁ፡ ሌሊት፡ ትዴግኖ፡ ለመዐልት፡ ዐቂባ፡ ትእዛዘ፡ ወግብራ፡ ወፀሓይ፡ ይዴግኖ፡ ለወርኅ፡ በከመ፡ ተአዘዘ፡ ወከዋክብት፡ ወአዝማናት፡ ወማእዝንት፡ ወፍልጠታት፡ ወአውራኅ፡ ወሱባዕያት፡ ወዕለታት፡ ወሰዐታት፡ ወይነብሩ፡ በበኆልቆሙ፡ አላ፡ በከመ፡ ተብህለ፡ በመጽሐፍ፡ እግዚአብሔር፡ ወሀቦሙ፡ ትእዛዘ፡ ወኢኀለፉ። ወካዕበ፡ ይቤ፡ በእንተ፡ ባሕር፡ እግዚአብሔር፡ ወሀባ፡ ትእዛዘ፡ ወቀጸራ፡ በአረፍት፡ ወአናቅጽ፡ ወይቤላ፡ ብጽሒ፡ ዝየ፡ ባሕቱ፡ ወኢትኅልፊ፡ ሚመጠንኪ፡ ይደልወክሙ፡ ኢትትቈጥዑ፡ ወኢትዘኀሩ፡ በምንትኒ፡ እምዘ፡ ሠርዑ፡ ለክሙ፡ ወአዘዘክሙ፡ እግዚአብሔር፡ ቦቱ","english":"[9] The Ninth Word: The Word of the Holy Apostles concerning the Observance of the Order of the Degree of Priesthood\n\nWe remind you, O priests who have believed, of the heavenly work, which is perfected by angels. Do not change your dwelling-place and the grace which has been entrusted to you. And let each one of you be in the work which the Lord has chosen for him. And this is the commandment of the Lord, who said: \"All good gift and spiritual grace is from above, from the Father of Light.\" And our Lord Christ said to us: \"He who hears you, hears me; and he who hears me, hears the one who sent me. And he who despises you, despises me.\"\n\nAnd if there are those who have no understanding and heart, they observe their works and their order as they have been commanded. Now, the night does not overcome the day in observing the commandment and the work; and the sun does not overcome the moon, as it has been commanded; and the stars, the seasons, the times, the rivers, the months, the weeks, the days, and the hours, they abide each in their own order, not as it is said in the book of the Lord, who gave them a commandment, and they do not transgress. And again he said concerning the sea: the Lord gave it a commandment and a boundary with a shore and a limit, and he said to it: \"Come only thus far, and do not exceed your measure.\" It is fitting for you to be obedient and not to transgress in anything from what has been ordained for you and commanded you by the Lord.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"፱። ነገረ፡ ሐዋርያት፡ ቅዱሳን፡ በእንተ፡ ዐቂበ፡ ሥርዐተ፡ መዓርገ፡ ክህነት","severity":"info","text":"The heading designates this as the Ninth Word (፱። ነገረ) of the Holy Apostles, concerning observance of the order of the degree of priesthood. This is a distinct section within the second recension.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ዘኪያክሙ፡ ሰምዐ፡ ኪያየ፡ ሰምዐ፡ ወዘኪያየ፡ ሰምዐ፡ ሰምዖ፡ ለዘፈነወኒ፡","severity":"info","text":"The saying 'He who hears you hears me; he who hears me hears the one who sent me' echoes John 13:16 and the broader Johannine theme of apostolic authority. The final clause 'he who despises you despises me' adapts Luke 10:16.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ኢታስትቱ፡ መኃድሪክሙ፡ ወጸጋ፡","severity":"info","text":"The warning not to change one's dwelling-place (መኃድሪ) and entrusted grace (ጸጋ) reflects a concern for clerical stability and the avoidance of simony or unauthorized transfer, common in Ethiopic canon law.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ባሕር፡","severity":"info","text":"The image of the sea commanded not to exceed its measure (ባሕር ... ትእዛዘ ወቀጸራ) parallels the 'boundary of the sea' motif in the Testamentum Domini and the Ethiopic Senodos, reinforcing the theme of divinely ordained order.","cites":[{"key":"dossier:ethiopic-anonymous-testamentum-domini","label":"gap dossier: Testament of Our Lord Jesus Christ (Testamentum Domini), Ethiopic recension in 60 chapters","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-testamentum-domini"},{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኢትትቈጥዑ","severity":"info","text":"The verb ኢትትቈጥዑ (imperative, 'be obedient') derives from the root ተቈጥዐ, 'to obey, submit'. It is a key term in Ethiopic canonical literature for clerical submission to ecclesiastical authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢትዘኀሩ","severity":"caution","text":"The negative imperative ኢትዘኀሩ ('do not transgress') is ambiguous: it could mean 'do not err' or 'do not be negligent'. The context of boundaries and commandments favors the sense of transgression, but the reading is not certain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ኢትዘኀሩ' could be read as 'do not be negligent' rather than 'do not transgress'; the translation opts for 'transgress' based on the parallel with the sea's boundary.","The reference to 'the book of the Lord' (በመጽሐፍ እግዚአብሔር) is ambiguous: it may refer to a specific canonical text or to Scripture generally."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":18,"ref":"p18","source":"ወባሕቱ፡ በእንተ፡ ብዙኃን፡ እለ፡ ያሰትቱ፡ ዘንተ፡ ሥርዐተ፡ ወይዌልጥዎ፡ ወይትዔበዩ፡ ወይመትሩ፡ መኣስረ፡ ክህነት፡ ወይነሥኡ፡ መዓርገ፡ ዘኢይከውኖሙ፡ በጽድቅ፡ ወኢእግዚአብሔር፡ ወሀቦሙ፡ ውእቱ፡ ወኮኑ፡ ዐላዊያነ፡ እግዚአብሔር፡ ከመ፡ ሰብአ፡ ቆሬ፡ በዕልወቶሙ፡ እለ፡ ተዐደዉ፡ ትእዛዘ፡ ኦሪት፡ ወከመ፡ ዖዝያን፡ ንጉሥ፡ ዘሠርዐ፡ ዘእንበለ፡ መባሕት፡ ወኢሀብት፡ እምኀበ፡ እግዚአብሔር፡ ወረሰየ፡ ርእሶ፡ ካህነ፡ ወደቂቀ፡ ቆሬሰ፡ ውዕዩ፡ በእሳት፡ ወለዖዝያንሰ፡ አልበሶ፡ ልብሰ፡ ለምጽ\n\nወኵሉ፡ ዘገብረ፡ ከማሆሙ፡ ውእቱ፡ ያምዕዖ፡ ለክርስቶስ፡ ዘአዘዘ፡ ሠናየ፡ ግብረ፡ ወከማሁ፡ መንፈስ፡ ቅዱስ፡ እስመ፡ የኀሥሡ፡ ስምዐ፡ ላዕለ፡ ርእሶሙ፡ ወከማሁ፡ ይነሥኡ፡ ኵነኔ፡ በርቱዕ፡ ወይከውን፡ ላዕሌሆሙ፡ መርገም፡ እምኀበ፡ እግዚአብሔር፡ እስመ፡ ይሬኢዩ፡ ዘይከውን፡ እንከ፡ በእንተ፡ አስትቶ፡ በቍርባን፡ ዘያቀርቡ፡ ለዘ፡ ኢይደልዎ፡ ወይመስሎሙ፡ ክህነት፡ ከመ፡ ተውኔት፡ ወኢያአምሩ፡ ከመ፡ ይእቲ፡ አምሳለ፡ ክህነቱ፡ ለክርስቶስ፡ አምላክነ። ወእምይእዜሰ፡ ለዘኮነ፡ ከመ፡ ዘነገርናክሙ፡ በተዐድዎ፡ ላዕለ፡ ዝንቱ፡ ኢይረክብ፡ ክፍለ፡ እስመ፡ ኢጽህቀ፡ ይዕቀብ፡ ክህነተ፡ ወይንግር፡ ለሰብእ፡ ከመ፡ ዘሀለዉ፡ ይግብኡ፡ ውስተ፡ ምክሩ፡ ለአህጕሎቱ","english":"And moreover, concerning the many who transgress this ordinance and violate it, and who presume and dare to take the bond of priesthood and ascend to a rank which is not rightfully theirs, and not from the Lord, and He gave it to them, and they became oppressors of the Lord, like the men of Qoreh in their wickedness, those who transgressed the commandment of the Law, and like Uzziah the king, who acted without authority and without gift from the Lord, and appointed himself priest and offered incense in the Temple, and was stricken with leprosy; and as for Uzziah, he was clothed with the garment of leprosy.\n\nAnd everyone who acts like them, he opposes Christ, who commanded good works; and likewise the Holy Spirit, for they desire to hear judgment upon themselves; and likewise they shall receive severe punishment, and there shall be upon them a curse from the Lord, for they see what will happen because of the transgression concerning the Eucharist which they offer to those who are not worthy, and they consider the priesthood as a plaything, and they do not know that it is the likeness of the priesthood of Christ our God. And from now on, for him who has become as we have told you, by transgressing against this, he shall not receive a portion, for it is not lawful; he shall guard the priesthood and tell the people what exists, what is fitting, according to the counsel of his elders.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሰብአ ቆሬ","severity":"info","text":"The rebellion of Qoreh (Korah) against Moses is narrated in Numbers 16; the Geʿez text here invokes it as a type of usurpation of priestly office.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ዖዝያን ንጉሥ","severity":"info","text":"King Uzziah’s unlawful offering of incense and his affliction with leprosy are recounted in 2 Chronicles 26:16–21; the Geʿez text uses this as a second biblical exemplum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"መኣስረ ክህነት","severity":"info","text":"The phrase “bond of priesthood” (መኣስረ ክህነት) likely refers to the obligations or sacramental bond of priestly office, not a physical object.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ተውኔት","severity":"info","text":"The Geʿez word ተውኔት (täwnet) can mean “plaything” or “game”; the text condemns treating the priesthood as a trivial matter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the second half of the Ninth Word, moving from a general admonition to priests to specific warnings against usurpation, illustrated by two biblical examples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወኢእግዚአብሔር ወሀቦሙ ውእቱ","severity":"caution","text":"The clause “and not from the Lord, and He gave it to them” is syntactically awkward; the sense is that the rank was not given by God, though the wording may be corrupt or elliptical.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase “ወኢእግዚአብሔር ወሀቦሙ ውእቱ” is ambiguous: it may mean “and not from the Lord, but He gave it to them” (contradictory) or “and not from the Lord, nor did He give it to them” (emended reading). The translation follows the latter sense.","The reference to “the men of Qoreh” could be to the entire company of Korah or specifically to the Levites who joined him; the Geʿez plural ሰብአ ቆሬ suggests the group."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"ሙሴኒ፡ ገብሩ፡ ለእግዚአብሔር፡ ዘየዐቢ፡ እምነቢያት፡ ዘተናገሮ፡ እግዚአብሔር፡ ገጸ፡ በገጽ፡ ከመ፡ ዘይትናገር፡ ብእሲ፡ ለካልኡ፡ ወይቤሎ፡ ናሁ፡ እሬኢየከ፡ ዕዉቅ፡ በማእከለ፡ ሰብእ። ወኢያስተርአዮ፡ በለሖሳስ፡ ወኢበሕልም፡ ወኢበትሕዝብት፡ ወኢበመልእክተ፡ መላእክት፡ አላ፡ በጸጋሁ፡ ላዕለ፡ ገብሩ፡ ወከመዝ፡ ሠርዐ፡ ሕገ፡ ዘነሥአ፡ እምኀበ፡ እግዚአብሔር\n\nወፈለጠ፡ ባቲ፡ በዘይደልዎ፡ ለሊቀ፡ ካህናት፡ ወለካህናት፡ በዘይደልዎሙ፡ ይግበሩ፡ ሌዋዊያን፡ ወከፈለ፡ በኵሉ፡ ክፍል፡ እምኔሁ፡ ወዘከመ፡ ይደሉ፡ ለመጋቤ፡ ምኵራብ፡ በመልእክቱ፡ ወቀዊም፡ ቦቱ። ወዘኮነ፡ እምግብረ፡ ሊቃነ፡ ካህናት፡ ኢይቀርብዎ፡ ካህናት፡ ወኢአዘዞሙ፡ በውእቱ፡ ሕግ፡ ወኵሉ፡ ዘኮነ፡ ግብረ፡ ካህናት፡ ኢይቀርብዎ፡ ሌዋዊያን። ዳእሙ፡ ለኵሉ፡ ዘመድ፡ እምኔሆሙ፡ ዐቃቢ፡ ዘየዐቅብ፡ ወለሊሁሰ፡ የዐቅብ፡ በዘተአዘዘ፡ በዐቅም፡ እንዘ፡ ኢይትዐደው። ወኮነ፡ ኵሉ፡ ዘተዐደወ፡ በምንትኒ፡ እምውእቱ፡ ትእዛዝ፡ ይቀትልዎ","english":"Moses, his servant, did for the Lord what is greater than the prophets, whom the Lord spoke to face to face, as one man speaks to another, and He said to him, \"Behold, I know you among the people,\" and He did not reveal Himself to him through dreams, nor through visions, nor through divination, nor through the message of angels, but by His grace upon his servant. And thus he established a law which he received from the Lord, and he divided it according to what is fitting for the high priest and for the priests, according to what is fitting for them, and the Levites shall perform, and he divided every portion from it, and as it is fitting for the steward of the sanctuary by his message, and he established it there. And what was from the work of the high priests, the priests shall not approach it, and he did not command them in that same law. And everything that was the work of the priests, the Levites shall not approach it. Likewise, for everyone of their kind, a guardian who guards, and for himself he guards according to what was commanded in the guard, while not transgressing. And everything that transgressed in any way from that command, they shall kill him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ሙሴኒ ገብሩ ለእግዚአብሔር ዘየዐቢ እምነቢያት","severity":"info","text":"Moses is presented as a servant of God who surpasses the prophets, a distinctive claim that elevates his authority for the legal prescriptions that follow.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ሠርዐ ሕገ","severity":"info","text":"The phrase 'established a law' (ሠርዐ ሕገ) echoes the language of Mosaic legislation, grounding the canon's authority in divine revelation through Moses.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from Moses' unique status to the division of priestly duties, then to a hierarchy of access (high priest, priest, Levite, steward), and ends with a penalty for transgression.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ሌዋዊያን","severity":"info","text":"The Levites (ሌዋዊያን) are here assigned specific cultic functions distinct from priests, reflecting a concern for liturgical order common in Ethiopic canonical literature.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ዘከመ ይደሉ ለመጋቤ ምኵራብ","severity":"info","text":"The role of the 'steward of the sanctuary' (መጋቤ ምኵራብ) parallels similar figures in other Ethiopic church orders, such as the Testamentum Domini.","cites":[{"key":"dossier:ethiopic-anonymous-testamentum-domini","label":"gap dossier: Testament of Our Lord Jesus Christ (Testamentum Domini), Ethiopic recension in 60 chapters","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-testamentum-domini"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ይቀትልዎ","severity":"caution","text":"The final clause 'they shall kill him' (ይቀትልዎ) is ambiguous: it may refer to capital punishment for transgression, or to a metaphorical 'killing' (excommunication). The Geʿez does not specify the agent.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'they' in 'they shall kill him' is unspecified; it could be the community, the priests, or a judicial body.","The phrase 'by his grace upon his servant' (በጸጋሁ ላዕለ ገብሩ) could refer to God's grace to Moses or to Moses' grace to his own servant; the Geʿez is ambiguous."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ወከማሁ፡ ተዐውቀ፡ እምነገረ፡ ሳኦል፡ ንጉሥ፡ እስመ፡ ሶበ፡ ሦዐ፡ እምአባግዐ፡ ዐማሌቅ፡ ወተዐደወ፡ ትእዛዘ፡ እግዚአብሔር፡ ወሥርዐቶ፡ ወረሰየ፡ ርእሶ፡ ዘያቀርብ፡ ቍርባነ፡ እንዘ፡ ኢሀሎ፡ ምስሌሁ፡ ሳሙኤል፡ ነቢይ፡ ዘኮነ፡ ሊቀ፡ ካህናት፡ ወሤመ፡ ርእሶ፡ ዘእንበለ፡ ሊቀ፡ ካህናት፡ ዘተውህበ፡ ሎቱ፡ ወወረደ፡ ላዕሌሁ፡ ውእቱ፡ ኀጢአት፡ ወመርገም፡ እስመ፡ ኢሰአሎ፡ ለነቢይ፡ ዘቀብኦ፡ መንግሥተ፡ ከመ፡ ያቅርብ፡ ቍርባነ፡ ህየንቴሁ፡ እስመ፡ ውእቱ፡ ኮነ፡ ካህነ፡ እግዚአብሔር፡ በአማን\n\nወአርአየ፡ እግዚአብሔር፡ ከመ፡ ውእቱ፡ በዖዝያን፡ ንጉሥ፡ በምግባሩ፡ በጊዜሃ፡ እስመ፡ ሶበ፡ ተዐደወ፡ ትእዛዘ፡ ወረደ፡ ላዕሌሁ፡ ኵነኔ፡ ወኮነ፡ ለምጸ፡ ወሶበ፡ ኮነ፡ ደፋሬ፡ ላዕለ፡ ክህነት፡ ዘኢይከውን፡ ሎቱ፡ ተሰልበ፡ መንግሥቱ፡ ዘያስተርኢ፡ ቦቱ፡ ወኮነ፡ ነኪረ፡ እምኔሁ፡ ወስዱድ፡ በኀቤሁ\n\nወዘኮነ፡ ነቢየ፡ ኢይትኀባእ፡ እምኔክሙ፡ እስመ፡ ታአምሩ፡ ከመ፡ ተሰምዩ፡ ነቢየ፡ ኤጲስ፡ ቆጶሳት፡ ወቀሳውስት፡ ወዲያቆናት፡ እለ፡ ጸለይነ፡ ላዕሌሆሙ፡ ወአንበርነ፡ እደዊነ፡ ላዕለ፡ ርእሶሙ፡ ከመ፡ ያጥርዩ፡ ሰማያዊተ፡ ወይምርሖሙ፡ ላዕለ፡ መዓርጊሆሙ። እስመ፡ አኮ፡ ኵሎ፡ ዕለተ፡ ዘይትገበር፡ ምቱረ፡ ሢመት፡ ወባሕቱ፡ ዘንገብር፡ ከመዝ፡ ለዘጸውዖ፡ እግዚአብሔር፡ ወሤመ፡ ወኮነ፡ ሰብአ፡ በምግባረ፡ ሠናይ፡ ወተኀርየ፡ ከመዝ","english":"And likewise, it is known from the story of Saul the king, for when he spared the sheep of Amalek and transgressed the command of the Lord and His ordinance, and appointed himself to offer sacrifice while Samuel the prophet, who was the high priest, was not with him, and he set himself up without the high priest who had been given to him, and judgment fell upon him; that is sin and curse, for he asked the prophet whom he had hidden from the kingdom to offer sacrifice before him, for he was a priest of the Lord in truth.\n\nAnd the Lord showed how it was with Uzziah the king in his deed in his time, for when he transgressed the command, judgment fell upon him, and he became a leper; and when he became a usurper over the priesthood, which was not for him, his kingdom was taken away, which was revealed in him, and he became cut off from him and separated from his presence.\n\nAnd what happened to the prophet will not be hidden from you, for you know that the prophets, bishops, priests, and deacons are known, upon whom we have laid our hands and placed our hands upon their heads, that they may purify the heavenly and guide them over their ranks, for not every day is a sacrifice of the Eucharist performed, but only when we do thus for one whom the Lord has called and appointed, and he has become a man of good deeds and has been chosen thus.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ሳኦል፡ ንጉሥ፡","severity":"info","text":"The reference is to 1 Samuel 15, where Saul spares the Amalekite livestock against divine command, leading to his rejection as king.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"በዖዝያን፡ ንጉሥ፡","severity":"info","text":"Uzziah's leprosy and usurpation of the priesthood allude to 2 Chronicles 26:16–21, where he is stricken for offering incense unlawfully.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ምቱረ፡ ሢመት፡","severity":"info","text":"The phrase 'sacrifice of the Eucharist' (ምቱረ፡ ሢመት፡) is a technical term for the Eucharistic offering, distinct from other sacrifices.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents three exempla (Saul, Uzziah, and the ordination of clergy) to reinforce the theme that only divinely appointed priests may offer sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The text's emphasis on priestly authority and the restriction of Eucharistic sacrifice echoes later Ethiopic canonical concerns, as seen in the Senodos and Testamentum Domini.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"},{"key":"dossier:ethiopic-anonymous-testamentum-domini","label":"gap dossier: Testament of Our Lord Jesus Christ (Testamentum Domini), Ethiopic recension in 60 chapters","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-testamentum-domini"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢሰአሎ፡","severity":"caution","text":"The verb ኢሰአሎ፡ ('he asked') is ambiguous: it may mean Saul requested Samuel to offer sacrifice, or that he asked the prophet's permission; the English draft takes the former reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ኢሰአሎ፡ ለነቢይ፡' could be read as Saul asking the prophet to offer sacrifice, or as Saul asking the prophet for permission; the draft adopts the former.","The identity of 'the prophet' in the third paragraph is unclear—possibly Samuel or a generic figure; the context suggests a reference to ordained clergy."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ወሶበሰ፡ ኢኮነ፡ ተኀርዮ፡ ወምግባር፡ ኢኮነ፡ ሕገ፡ ወሥርዐተ፡ እምአከለ፡ ይሰመይ፡ መዓርገ፡ ክህነት፡ በአሐዱ፡ ስም። ወባሕቱ፡ በከመ፡ ተመሀርነ፡ እምእግዚእነ፡ ሥርው፡ ለኵሉ፡ ምግባር፡ ወበእንተዝ፡ አዕበይናሁ፡ ለኤጲስ፡ ቆጶስ፡ በሢመተ፡ ክህነት፡ ወለቀሲስ፡ ሰባኬ፡ ወለዲያቆን፡ ይትለአክ፡ ለክልኤሆሙ፡ ከመ፡ ይትፈጸም፡ ግብረ፡ ቤተ፡ ክርስቲያን፡ በንጹሕ\n\nእስመ፡ ኢይደልዎ፡ ለዲያቆን፡ ያቅርብ፡ ቍርባነ፡ በእዴሁ፡ ወኢያጥምቅ፡ ጥምቀተ፡ ወኢይባርክ፡ ለሕዝብ፡ ካዕበ፡ ቡራኬ፡ ዐቢየ፡ ወንኡሰ። ወቀሳውስትሰ፡ ኀቤሆሙ፡ ይትፈጸም፡ ሢመት፡ እስመ፡ ኢይደልዎ፡ ይሚጥ፡ ሥርዐተ፡ ወከማሁ፡ ትእዛዘ፡ እግዚአብሔር፡ ተባረከ፡ ወተላዐለ፡ ስሙ፡ ወኢይከውን፡ ዘእንበለ፡ ሥርዐት፡ አላ፡ በሠናይ፡ ሥርዐት፡ ወበትእዛዝ፡ ከመ፡ ይኩኑ፡ ሐራ፡ መላእክት፡ ትሑታን፡ ወይትመጠዉ፡ ግብረ፡ ሐራ፡ ሰማይ፡ እለ፡ እሙንቱ፡ ይትሌዐሉ፡ እምኔሆሙ፡ ወይከውኑ፡ ሰራዊተ፡ በታሕቱ፡ በአርአያ፡ ሰራዊት፡ ዘበላዕሉ","english":"And when again he was chosen, and the practice again of law and ordinance from the portion called the order of priesthood, by one name and alone, as we have learned from our Lord, abolish every practice. And because of this, we have magnified for the bishop the fullness of priesthood, and for the priest the evangelist, and for the deacon it is fitting for both of them that the work of the church be fulfilled in purity.\n\nFor it is not permitted for the deacon to offer the offering with his hand, nor to baptize baptism, nor to bless the people a second time with the great blessing, nor the lowly. And as for the priests, among them the fullness is fulfilled, for it is not permitted for them to change the ordinance. And like this, the command of God is blessed and his name is exalted. And it shall not be without ordinance, but with good ordinance and with command, as the free angels are humble, and they perform the work of the free heaven, those who are exalted above them, and they become armies below, in the likeness of the armies above.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ኢኮነ","severity":"info","text":"The Geʿez adverb ኢኮነ (ʿūkona) means 'again' or 'likewise', linking this passage to the preceding narrative of King Saul.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"መዓርገ ክህነት","severity":"info","text":"The phrase መዓርገ ክህነት (maʿargä kəhnat) means 'order of priesthood', a technical term for the hierarchical grades of clergy.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ሥርዐት","severity":"info","text":"ሥርዐት (śərʿat) denotes 'ordinance' or 'canon', a key concept in this work referring to ecclesiastical regulations.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The restriction on deacons offering the Eucharist, baptizing, or giving the final blessing reflects early church order, paralleling canons in the Testamentum Domini and the Senodos.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"},{"key":"dossier:ethiopic-anonymous-testamentum-domini","label":"gap dossier: Testament of Our Lord Jesus Christ (Testamentum Domini), Ethiopic recension in 60 chapters","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-testamentum-domini"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general principle (abolish every practice without ordinance) to specific prohibitions for deacons and priests, then to a theological analogy with angels.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወንኡሰ።","severity":"caution","text":"The Geʿez ወንኡሰ። (wa-nəʿusaʿ) is unclear; the English draft renders 'nor the lowly', but the text may be corrupt or misread. The phrase may refer to a minor blessing or a class of clergy.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ወንኡሰ። (wa-nəʿusaʿ) is ambiguous: it could mean 'nor the lowly' (referring to a lesser blessing) or be a corruption of a term for a minor clerical order.","The reference to 'free angels' and 'armies below' is obscure; it may be a metaphorical extension of clerical hierarchy or a gloss on angelic orders."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"ኵሉ፡ ዘገብረ፡ ዘኢአዘዝነ፡ ቦቱ፡ ወይነሥእ፡ መዓርገ፡ ዘይትሌዐል፡ እምኔሁ፡ ወገብረ፡ ለርእሱ፡ በፈቃዱ፡ ሕገ፡ ሐዲሰ፡ ወያእምር፡ ከመ፡ ያመክዕብ፡ ላዕለ፡ ነፍሱ፡ ኵነኔ፡ እምኀበ፡ እግዚአብሔር፡ አምላክነ፡ ወነገርነ፡ ኵነኔሆሙ፡ በሳድስ፡ መጽሐፍነ፡ ኀበ፡ ሀሎ፡ ሥርዐተ፡ ኵነኔ፡ እስመ፡ አኮ፡ ለነ፡ ዘይትቃረኑነ፡ ወኢለአሐዱ፡ እምኤጲስ፡ ቆጶሳት፡ ወባሕቱ፡ ይትቃረንዎ፡ ለኤጲስ፡ ቆጶስ፡ ዘየዐቢ፡ ዘውእቱ፡ ዘይሬኢ፡ ኵሎ፡ ወለቤተ፡ ክርስቲያን፡ በኵሉ፡ ጊዜ፡ ዝውእቱ፡ ኢየሱስ፡ ክርስቶስ፡ አምላክነ\n\nሙሴሂ፡ መፍቀሬ፡ እግዚአብሔር፡ ዘአፍቀሮ፡ ለእግዚአብሔር፡ በጥዩቅ፡ አፍቅሮ፡ ሤሞ፡ ሊቀ፡ ካህናት፡ ወሌዋዊያን፡ ወክርስቶስ፡ መድኀኒነ፡ ሤመነ፡ ለነ፡ ለዐሠርቱ፡ ወክልኤቱ፡ ሐዋርያት፡ አነ፡ ፊልጶስ፡ ወአነ፡ ያዕቆብ፡ ወምስሌነ፡ ካልኣን፡ እለ፡ እሙንቱ፡ እሙራን፡ እምውስቴትነ፡ ሊቃነ፡ ካህናት፡ ሠለስቱ፡ ሰራዊት፡ ወካህናት፡ ወቀሳውስት፡ ሠለስቱ፡ ሰራዊት፡ ወዲያቆናት፡ ሠለስቱ፡ ሰራዊት፡ ምስለ፡ ዲያቆን፡ ወንፍቀ፡ ዲያቆን፡ ወአናጕንስጢስ","english":"All that he has done, which we have commanded, is his; and he shall take a higher rank than himself, and he has done for himself by his own will a new law, and he does not know that he heaps judgment upon his soul from the Lord our God. And we have declared their judgment in our sixth book, where the ordinance of judgment is found, for it is not for us to judge him. And no one among the bishops, but only the bishop who is greater, who is the one who sees all, shall judge him. And for the church at all times, this is our Lord Jesus Christ our God.\n\nMoses, the beloved of God, who loved God with a perfect love, appointed him chief of priests and Levites; and Christ our Savior appointed for us the twelve apostles: I, Philip, and I, James, and with us the others, who are trustworthy among us, the chief priests of three orders, and priests and deacons of three orders, and deacons of three orders, together with deacon and subdeacon and anagnostes.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage divides into two sections: a canonical ruling on episcopal jurisdiction and a historical-typological list of clerical orders modeled on Moses and Christ.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ሊቀ ካህናት","severity":"info","text":"The Geʿez term liqe kāhnāt (ሊቀ ካህናት) means 'chief of priests' and here refers to the high priestly office, applied first to Moses' appointment and then to the apostles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The reference to a 'sixth book' (ሳድስ መጽሐፍ) likely alludes to a now-lost canonical collection, possibly part of the Ethiopic Senodos tradition, which structured church law in multiple books.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሙሴ","severity":"info","text":"The mention of Moses appointing a chief of priests and Levites echoes Exodus 28–29 and Numbers 3–4, where Aaron and his sons are consecrated as priests.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The tripartite division of clergy (chief priests, priests and deacons, deacons with subdeacon and reader) parallels the threefold orders in the Ethiopic Testamentum Domini and the Apostolic Canons.","cites":[{"key":"dossier:ethiopic-anonymous-testamentum-domini","label":"gap dossier: Testament of Our Lord Jesus Christ (Testamentum Domini), Ethiopic recension in 60 chapters","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-testamentum-domini"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'he shall take a higher rank than himself' is ambiguous: it may mean the offender assumes a rank above his own, or that a superior bishop judges him. The Geʿez syntax allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who sees all' (ዘይሬኢ ኵሎ) is unclear: it may refer to the metropolitan or archbishop, or be a Christological title.","The phrase 'he has done for himself by his own will a new law' could mean either creating a new law or acting against existing law."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"ወቀዳሚ፡ እምሰራዊት፡ ሊቀ፡ ካህናት፡ ውእቱ፡ ዋሕድ፡ ክርስቶስ፡ ዘኢመሠጠ፡ ለርእሱ፡ ክህነተ፡ ወባሕቱ፡ አብ፡ ዘሤሞ፡ ካህነ፡ ለዓለም፡ እስመ፡ አመ፡ ኮነ፡ ሰብአ፡ ከማነ፡ ወአቅረበ፡ ነፍሶ፡ ለእግዚአብሔር፡ መሥዋዕተ፡ መንፈሳዊተ፡ ለሊሁ፡ በእዴሁ፡ ወውእቱ፡ ወልድ፡ አዘዘነ፡ ለነ፡ ለባሕቲትነ፡ ከመ፡ ንግበር፡ ከማሁ፡ እንዘ፡ ሀሎ፡ ምስሌነ፡ በዐቢይ፡ ምሥጢር፡ እንዘ፡ ነአምን፡ ቦቱ\n\nወአኮ፡ ኵሉ፡ ዘአምነ፡ ቦቱ፡ ይሠየም፡ ካህነ፡ በአማን፡ አው፡ ይሠየም፡ ሊቀ፡ ካህናት፡ ወባሕቱ፡ ንሕነ፡ እምድኅረ፡ ዐርገ፡ ውስተ፡ ሰማይ፡ አቅረብነ፡ በከመ፡ አዘዘነ፡ መሥዋዕተ፡ ንጹሐ፡ ዘእንበለ፡ ደም፡ ወሤምነ፡ እምውስቴትነ፡ ኤጲስ፡ ቆጶሳተ፡ ወቀሳውስተ፡ ወዲያቆናተ፡ እለ፡ ኮኑ፡ ሰብዐቱ፡ ዘእምኔሆሙ፡ እስጢፋኖስ፡ ወፊልጶስ፡ ወአኖኮሮን፡ ወኒቃሮና፡ ወጢሞና፡ ወጴርሞና፡ ወኒቃለዎሙ፡ እሉ፡ ሰብዐቱ፡ ዲያቆናት\n\nእስመ፡ ኮነ፡ አሐዱ፡ እምኔነ፡ በፍቅረ፡ እግዚአብሔር፡ ወፈድፋደ፡ አርአየ፡ በፍርሀተ፡ እግዚአብሔር፡ ወፍቅረ፡ እግዚእነ፡ ክርስቶስ፡ እስመ፡ ለሊሁ፡ መጠወ፡ ነፍሶ፡ ወከዐወ፡ ደሞ፡ ወወሀበ፡ ሕይወቶ፡ ለአይሁድ፡ ቀታልያን፡ ወወገርዎ፡ በእብን፡ ወቀተልዎ። ወእምዝ፡ መንክር፡ በኀቤሁ፡ ወእንዘ፡ ሀሎ፡ ከመዝ፡ ወኮነ፡ ሥራኀ፡ በመንፈስ፡ እስከ፡ ጊዜ፡ ወገርዎ፡ ርእየ፡ አናቅጸ፡ ሰማይ፡ ርኅወ፡ ወርእዮ፡ ለክርስቶስ፡ እግዚእነ፡ እንዘ፡ ይነብር፡ በየማነ፡ አብ፡ ወውእቱ፡ ኮነ፡ በኂሩቱ፡ ወየውሀቱ፡ እስከ፡ ርእየ፡ ዘንተ","english":"And the first among the army of the high priests is the one Christ, who ordained the priesthood for himself, and only the Father appointed him priest forever, because when he became a man like us, he offered himself as a spiritual sacrifice to the Lord God by his own hand. And he, the Son, commanded us, for our part, to do as he did, while he was with us in the great mystery, while we believe in him.\n\nAnd so, everyone who believes in him is appointed a priest in faith, or is appointed a high priest. And only we, after he ascended into heaven, offered as he commanded us a pure sacrifice without blood, and we appointed from among ourselves bishops, priests, and deacons, who were the seven from among them: Stephen, Philip, Anocoron, Niquaron, Timona, Piermona, and Niqualewomu. These are the seven deacons.\n\nFor it came to pass that one of us, through the love of God, showed zeal in the fear of God and the love of our Lord Christ, because he himself desired his soul and shed his blood and gave his life to the murderous Jews, and they stoned him with stones and killed him. And then, a marvel occurred in his presence, and while it was thus, and there was a radiance in spirit until the time they stoned him, he saw the gates of heaven open, and he saw our Lord Christ sitting at the right hand of the Father, and he was in his glory and his gift until he saw this.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ሊቀ ካህናት","severity":"info","text":"The Geʿez phrase 'ሊቀ ካህናት' (liqa kāhnāt) is rendered 'high priest' in the English draft. In this context it refers to Christ as the archetypal priest, a title also used for the Jewish high priest in Ethiopic biblical translations.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወአቅረበ ነፍሶ ለእግዚአብሔር መሥዋዕተ መንፈሳዊተ","severity":"info","text":"The description of Christ offering himself as a 'spiritual sacrifice' (መሥዋዕተ መንፈሳዊተ) echoes the language of Hebrews 9:14 and the Pauline concept of Christ as both priest and offering, though no direct quotation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ሰብዐቱ ዲያቆናት","severity":"info","text":"The list of seven deacons—Stephen, Philip, Anocoron, Niquaron, Timona, Piermona, and Niqualewomu—is a variant of the traditional seven deacons of Acts 6:5, with non-canonical names (Anocoron, Niquaron, etc.) likely reflecting Ethiopic hagiographic expansion.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a theological claim about Christ's priesthood to a narrative of apostolic institution (appointment of bishops, priests, deacons) and then to a martyrdom account of one of the seven deacons, likely Stephen, though the name is not repeated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The stoning of the deacon and his vision of Christ at the right hand of the Father closely parallels the account of Stephen's martyrdom in Acts 7:55–56, but here the visionary detail is expanded with 'gates of heaven' and 'radiance in spirit'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኒቃለዎሙ","severity":"caution","text":"The name 'ኒቃለዎሙ' (Niqualewomu) is unattested in standard deacon lists; it may be a scribal corruption or conflation of 'Nicanor' and another name. The Geʿez text shows no variant in the source edition.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the stoned deacon is not explicitly named in this passage, though the context suggests Stephen; the Geʿez text does not resolve whether the 'one of us' is Stephen or another of the seven.","The phrase 'only the Father appointed him priest forever' could be read as subordinationist, but the text immediately affirms Christ's divinity; the theological nuance is ambiguous."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"ወኢተዐደወ፡ እመዓርጊሁ፡ ወኢእመልእክቱ፡ ወኢያቅረበ፡ ቍርባነ፡ ወኢያንበረ፡ እዴሁ፡ ላዕለ፡ መኑሂ፡ ወኢባረከ፡ ብእሴ፡ ወባሕቱ፡ ዐቀበ፡ ግብረ፡ ዲያቆን፡ እስከ፡ አመ፡ ይመውት፡ ወባቲ፡ በጽሐ፡ ኀበ፡ እግዚአብሔር። ወዮጊ፡ ዝንቱ፡ ውእቱ፡ ዘይኄይስ፡ ወይሤኒ፡ ከመ፡ ይኩን፡ ከማሁ፡ ወይዕቀቡ፡ ሠናየ፡ ሥርዐተ\n\nእስመ፡ ተዐውቀ፡ ነገሩ፡ በላዕለ፡ ፊልጶስ፡ ወሐናንያ፡ ወይቤ፡ ከመ፡ ፊልጶስ፡ አጥመቆ፡ ለገብረ፡ ንግሥተ፡ ኢትዮጲያ፡ ወሐናንያ፡ አጥመቆ፡ ለጳውሎስ፡ ወንሕነ፡ ንብል፡ ወአቅደምነ፡ ትእዛዘ፡ ወአዘዝነ፡ ከመ፡ ኢመፍትው፡ ለመኑሂ፡ እምሰብእ፡ ይምሥጥ፡ ሢመተ፡ ክህነት፡ ለርእሱ፡ አላ፡ ለእመ፡ ተውህበ፡ እምእግዚአብሔር። በከመ፡ መልከጼዴቅ፡ ካህን፡ ወያዕቆብ፡ እኁሁ፡ ለእግዚእነ፡ እለ፡ ነሥኡ፡ ክህነተ፡ እምኀበ፡ እግዚአብሔር፡ አው፡ ይነሥእ፡ ዘይነሥእ፡ እምሊቀ፡ ካህናት፡ ከመ፡ አሮን፡ ዘተወክፈ፡ ክህነተ፡ እሙሴ፡ በከመ፡ አዘዞ፡ እግዚአብሔር\n\nናሁ፡ ተዐውቀ፡ እምነገረ፡ ዝንቱ፡ ከመ፡ ፊልጶስ፡ ወሐናንያ፡ እለ፡ አቅደምነ፡ ነጊረ፡ ኢመሠጡ፡ ለርእሶሙ፡ ወኢምንተኒ፡ ወባሕቱ፡ ተፈነዉ፡ ለአጥምቆ፡ ወተወክፉ፡ ክህነተ፡ እምሊቀ፡ ካህናት፡ ዘውእቱ፡ ኢየሱስ፡ ክርስቶስ፡ ዘአልቦ፡ ዘይመስሎ፡ ወአልቦ፡ ዘይትኀባእ፡ እምኔሁ፡ ወአልቦ፡ ዘይትዐረይ፡ ምስሌሁ፡ ዘሎቱ፡ ስብሐት፡ ወዕበይ፡ ወክብር፡ እስከ፡ ለዓለም፡ አሜን","english":"And he did not delay, from his youth, nor from his angels, nor did he offer the oblation, nor did he lay his hand upon anyone, nor did he bless a person, but he only kept the work of a deacon until the time of his death, and in that he reached God. Woe to this one, for he is the one who errs and repeats, so that it may be as it is, and they keep the good ordinance.\n\nFor the matter was known concerning Philip and Ananias, and he said that Philip baptized the servant of the Queen of Ethiopia, and Ananias baptized Paul, and we say and we have preceded the commandment and we have commanded that no one among men may anoint himself to the order of priesthood for himself, unless it is given to him from God, as Melchizedek the priest and James the brother of our Lord, who received the priesthood from God, or he who receives from the high priest, as Aaron who received the priesthood from Moses, as God commanded him.\n\nNow it is known from this matter that Philip and Ananias, who preceded us in speaking, did not anoint themselves, nor anything, but they were only sent to baptize and received the priesthood from the high priest, who is Jesus Christ, who has no equal, and from whom nothing is hidden, and with whom no one can contend, to whom belong praise, greatness, and glory forever. Amen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ዲያቆን","severity":"info","text":"The Geʿez term diyāqōn (deacon) is a loan from Greek διάκονος. In this context it denotes the lowest clerical rank, distinct from priest (kāhen).","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ፊልጶስ አጥመቆ ለገብረ ንግሥተ ኢትዮጲያ","severity":"info","text":"The baptism of the Ethiopian eunuch by Philip is recounted in Acts 8:26–39. The text here identifies the eunuch as ‘servant of the Queen of Ethiopia’.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሐናንያ አጥመቆ ለጳውሎስ","severity":"info","text":"Ananias of Damascus baptizes Paul in Acts 9:10–19. The text uses this as a precedent for legitimate ordination by a higher authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"መልከጼዴቅ ካህን ወያዕቆብ እኁሁ ለእግዚእነ","severity":"info","text":"Melchizedek (Gen 14:18) and James the Just, ‘brother of our Lord’ (Gal 1:19), are cited as examples of priests ordained directly by God, not by human appointment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a warning against self-ordination (first paragraph) to two scriptural precedents (Philip, Ananias) and concludes with the assertion that all legitimate priesthood derives from Christ as high priest.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The text’s insistence that ordination must come from a high priest (Christ or his delegate) reflects the anti-Donatist and hierarchical concerns of later canon law, as seen in the Ethiopic Senodos.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ‘ኢመፍትው ለመኑሂ’ (no one may anoint himself) could be read as a prohibition against self-ordination or against self-anointing in a liturgical sense; the context favors the former.","The reference to ‘James the brother of our Lord’ is ambiguous: it may refer to James the Just (first bishop of Jerusalem) or to James son of Alphaeus; the text treats him as a priest ordained directly by God."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"[10] ፲። ትእዛዝ፡ ዘጳውሎስ፡ በእንተ፡ እለ፡ ይመጽኡ፡ ኀበ፡ ምሥጢርነ። አነ፡ ጳውሎስ፡ ንኡስ፡ እምሐዋርያት፡ እኤዝዘክሙ፡ ዘንተ፡ ሥርዐተ፡ ዐሠርቱ፡ ወኀምስቱ\n\n[10.1] ፩፡ ትእዛዝ። ኵሉ፡ ዘአፍቀረ፡ ይደመር፡ ምስሌነ፡ ወይሳተፍ፡ በነፍሱ፡ ውስተ፡ ምሥጢርነ፡ ይደልዎሙ፡ ያምጽኦሙ፡ ዲያቆን፡ ኀበ፡ ቀሲስ፡ አው፡ ኀበ፡ ኤጲስ፡ ቆጶስ፡ ወይስአሎሙ፡ ኤጲስ፡ ቆጶስ፡ አው፡ ቀሲስ፡ በእንተ፡ ምንት፡ አፍቀሩ፡ በዊአ፡ ውስተ፡ ሕግነ፡ ወይኩን፡ ዲያቆን፡ ዘይጌሥጾሙ፡ ወይሕትት፡ በእንተ፡ ግብሮሙ፡ ወይርአይ፡ ውስተ፡ ምክሮሙ፡ ወይስአል፡ በእንተ፡ ሠናይ፡ ሥርዐቶሙ፡ ወለእመ፡ ኮኑ፡ አግብርተ፡ አው፡ አግዓዝያነ። ወለእመቦ፡ እምኔሆሙ፡ ገብር፡ ለብእሲ፡ መሀይምን፡ ይስአልዎ፡ ለውእቱ፡ መሀይምን፡ በእንቲአሁ፡ ለእመ፡ ኮነ፡ ሠናየ፡ ሥርዐቱ፡ ወለእመ፡ ስምዐ፡ ኮኖ፡ እግዚኡ፡ በኂሩቱ፡ ወበሠናይ፡ ፍናዊሁ፡ ይትወከፍዎ፡ እምድኅረ፡ ይሕትቶ፡ ዲያቆን፡ ወእመአኮ፡ ይቁም። ወለእመ፡ ኮነ፡ ገብረ፡ ለዘኢየአምን፡ በክርስቶስ፡ ይሴአልዎ፡ ለእግዚኡ፡ ወያእምርዎ፡ ለእመ፡ ሠናይ፡ ወኢይግበርዎ፡ ፍጡነ፡ ከመ፡ ኢይኩን፡ ለጋእዝ፡ ወለሙስና፡ አላ፡ ይኩን፡ ለሠናይ፡ ወለኂሩት","english":"16. Command of Paul concerning those who come to our mystery. I, Paul, the least of the apostles, remind you of this ordinance of fifteen.\n\n1. Command. Everyone who has loved shall join with us and share himself within our mystery. They shall bring them, the deacon shall bring them to the priest or to the bishop, and the bishop or priest shall ask them for what reason they have loved to enter within our law. And the deacon who examines them shall inquire concerning their deeds, and shall look into their counsel, and shall ask concerning their good ordinance. And if they are servants or handmaidens, and if one of them is a servant of a faithful man, they shall ask concerning that faithful one about him, whether his ordinance is good. And if his master is obedient in his freedom and in his good ways, they shall entrust him to him after the deacon has examined him, and if not, he shall stand. And if he is a servant of an unbeliever, they shall ask his master concerning him and shall know him, whether he is good, and they shall not do it hastily, lest it be for pride and corruption, but it shall be for good and for freedom.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage opens a new section, numbered 16 in the Geʿez, titled 'Command of Paul concerning those who come to our mystery.' It lists the first of fifteen ordinances, governing the admission of new members.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ምሥጢር","severity":"info","text":"The Geʿez term 'ምሥጢር' (məśṭar) is rendered 'mystery' in the English draft. In this context, it likely refers to the sacramental or communal life of the church, possibly the Eucharist or the catechumenate.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The procedure described—deacon examining candidates, referral to priest or bishop, inquiry into moral character and master's status—reflects early Christian catechumenal discipline, adapted here for a monastic or canonical context.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ገብር","severity":"info","text":"The Geʿez 'ገብር' (gabr) means 'servant' or 'slave.' The ordinance distinguishes between servants of faithful and unbelieving masters, conditioning admission on the master's consent and character.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft's 'they shall not do it hastily' corresponds to Geʿez 'ኢይግበርዎ ፍጡነ' (ʾaygbaraw fəṭuna), but the following clause 'lest it be for pride and corruption' is a paraphrase; the Geʿez literally reads 'lest it be for pride and for corruption.'","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This canon is attributed to Paul in the text, but its content aligns with later ecclesiastical regulations found in Ethiopic canonical collections, such as the Senodos, indicating a composite reception history.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Geʿez 'ምሥጢር' (məśṭar) could refer to the Eucharist or to the monastic community; the translation 'mystery' is conventional but ambiguous.","The phrase 'ወለእመቦ እምኔሆሙ ገብር ለብእሲ መሀይምን' (walʾamməta ʾəmnehomu gabr labəʾsi mähayəman) is ambiguous: it may mean 'if one of them is a servant of a faithful man' or 'if one of them is a servant, for a faithful man.' The English draft takes the former reading."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":26,"ref":"p26","source":"[10.2] ፪፡ ትእዛዝ። ወለእመ፡ ኮነ፡ ብእሲ፡ ዘቦ፡ ብእሲተ፡ አው፡ ብእሲተ፡ እንተ፡ ባቲ፡ ምተ፡ ይምሀርዎሙ፡ ከመ፡ ይትዐገሡ፡ በበይናቲሆሙ። ወለእመ፡ ኮኑ፡ ዘኢያውሰቡ፡ ይምሀርዎሙ፡ ወይገሥጽዎሙ፡ ከመ፡ ኢይዘምው፡ አላ፡ ያውስቡ፡ ዘበሕግ፡ በከመ፡ አዘዝነ። ወለእመ፡ ኮነ፡ እግዚኡ፡ መሀይምን፡ ወያአምር፡ ከመ፡ ይዜሙ፡ ወኢያስተዋስቦ፡ አው፡ ቦቱ፡ አመተ፡ መፍቀሪተ፡ ዝሙት፡ ኢያስተዋስቦሙ፡ ወእመአኮ፡ ይስዐር፡ ወይሰደድ\n\n[10.3] ፫፡ ትእዛዝ። ወለእመቦ፡ ብእሲ፡ ዘቦ፡ ጋኔን፡ ወአፍቀረ፡ ይባእ፡ ውስተ፡ ሕግነ፡ ይምሀርዎ፡ ፈሪሀ፡ እግዚአብሔር፡ ቀዲሙ፡ ወይፈውስዎ፡ ወኢይቅረብ፡ ቍርባነ፡ እስከ፡ ይነጽሕ፡ ወይሐውር፡ እምኔሁ፡ ጋኔኑ። ወለእመ፡ ቀርቦ፡ ሞት፡ ይትወከፍዎ፡ ወይስረዩ፡ ሎቱ፡ ወያቅርብዎ\n\n[10.4] ፬፡ ትእዛዝ። እመቦ፡ ብእሲ፡ ዘይነብር፡ በዝሙት፡ ወገብረ፡ ውእተ፡ ልማዶ፡ ይገሥጽዎ፡ ወይትመየጥ፡ ወይኅድግ፡ ርስሐተ፡ ወኀጢአተ፡ ወይግባእ፡ ወለእመ፡ ኢገብረ፡ ዘንተ፡ ይሰደድ","english":"2. Command. And if there is a man who has a wife, or a woman who has a husband, they shall teach them that they may be restrained between themselves. And if there are those who commit adultery, they shall teach them and rebuke them that they may not commit adultery, but they shall marry according to the law, as we have commanded. And if the lord is faithful and knows that they commit adultery and does not prevent it, or if there is a time of the end of adultery, he does not prevent them, and if he does not act, he shall be expelled.\n\n3. Command. And if there is a man who has a demon and desires to enter into our law, they shall teach him the fear of God first, and they shall heal him, and he shall not approach the offering until he is cleansed and the demon departs from him. And if death approaches, they shall commend him and forgive him and bring him near.\n\n4. Command. If there is a man who lives in adultery and is a servant, he is accustomed to it, they shall rebuke him and reprove him, and he shall abandon filth and sin and enter. And if he does not do this, he shall be expelled.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Commands 2–4 form a discrete block on marital and sexual discipline, continuing the series of numbered ordinances from the previous passage.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ዝሙት","severity":"info","text":"The Geʿez term zəmūt (ዝሙት) means 'adultery' or 'fornication'; it is used consistently in commands 2 and 4 to denote illicit sexual relations.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The requirement that a demon-possessed person be healed and cleansed before approaching the offering reflects early Christian baptismal and eucharistic discipline, paralleling canons in the Testamentum Domini.","cites":[{"key":"dossier:ethiopic-anonymous-testamentum-domini","label":"gap dossier: Testament of Our Lord Jesus Christ (Testamentum Domini), Ethiopic recension in 60 chapters","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-testamentum-domini"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'if there is a time of the end of adultery' (ኢያስተዋስቦሙ ወእመአኮ ይስዐር) is obscure; the English draft interprets it as a failure to prevent adultery, but the Geʿez may imply a specific eschatological or temporal condition.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"The expulsion of an unrepentant adulterer (command 4) mirrors the disciplinary measures in the Canons of Hippolytus and the Apostolic Tradition, though the Geʿez text is independent.","cites":[],"named_sources":["Hippolytus 1962"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This passage is cited in later Ethiopic canon law collections, such as the Senodos, as a basis for marital discipline and the treatment of demoniacs.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the lord' (እግዚኡ) in command 2 is ambiguous: it may refer to a householder, a bishop, or a spiritual superior.","The phrase 'time of the end of adultery' (አመተ መፍቀሪተ ዝሙት) is syntactically unclear; the reading taken follows the English draft's interpretation of a failure to intervene."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":27,"ref":"p27","source":"[10.5] ፭፡ ትእዛዝ። ወከማሁ፡ ኵሉ፡ ብእሲት፡ ዘማዊት፡ እመሂ፡ ትኅድግ፡ ዝሙታ፡ ወትትመየጥ፡ ወእመአኮ፡ ትሰደድ\n\n[10.6] ፮፡ ትእዛዝ። እመቦ፡ ብእሲ፡ ዘይገብር፡ ጣዖተ፡ ወግልፎ፡ ዘእብን፡ አው፡ ዕፅ፡ አው፡ ብርት፡ ካዕበ፡ ወዘኀጺን፡ ወዘወርቅ፡ ወዘብሩር፡ ለእመ፡ ቦአ፡ ምስሌነ፡ ውስተ፡ ሕግነ፡ ይኅድግ፡ ግብሮ፡ ወእመ፡ አኮ፡ ይሰዐር\n\n[10.7] ፯፡ ትእዛዝ። እመቦ፡ ብእሲ፡ አው፡ ብእሲት፡ እምነኪራን፡ ወይፈቅዱ፡ ይባኡ፡ ውስተ፡ ሕግነ፡ ለእመ፡ ኮነ፡ ብእሲ፡ መስተሓምም፡ አው፡ ሠዓሊ፡ አው፡ ሰካሪ፡ አው፡ ተጠያሪ፡ አው፡ ዘይትዋነይ፡ አው፡ ዘይሜህር፡ ማሕሌተ፡ አው፡ ዘይመርሕ፡ ኀበ፡ ዝሙት፡ ለይኅድጉ፡ ግብሮሙ። ወከማሁ፡ ብእሲት፡ ለእመ፡ ኮነት፡ ተጠባቢተ፡ አው፡ መራሒተ፡ ለዝሙት፡ አው፡ ተዋናዪተ፡ አው፡ መዐንዘሪተ፡ አው፡ ዘፋኒተ፡ አው፡ ሐላዪተ፡ አው፡ ዘትሜህር፡ ከማሁ፡ አው፡ ዘይወድዩ፡ ማእከለ፡ ሰብእ፡ እከየ፡ ወጸልአ፡ አው፡ መስተዋዲያነ፡ አው፡ ዘይመስሎ፡ ለዝንቱ፡ እምእሉ፡ ምግባር፡ ይግድፍዎ፡ ወይነስሑ፡ ወይሖሩ፡ ፍኖተ፡ መሀይምናን፡ ወእመአኮ፡ ኢይትወከፍዎሙ","english":"5. Command. Likewise, every woman who is a widow, if she abandons adultery and is chaste, and if not, she shall be expelled.\n\n6. Command. If there is a man who makes an idol and an image of stone or wood or bronze or silver or of iron or of gold or of crystal, if he is with us within our law, he shall abandon his work; and if not, he shall be excommunicated.\n\n7. Command. If there is a man or a woman from among the pagans, and they wish to enter into our law, if the man is a sorcerer or a diviner or a drunkard or a poisoner or one who practices usury or one who teaches songs or one who leads to adultery, they shall abandon their works. And likewise, a woman, if she is a procuress or a dancer for adultery or a usurer or a singer or a flute-player or a harlot or one who teaches likewise or those who sow discord among people or slanderers or those who resemble these in deeds, they shall rebuke them and admonish them, and they shall go the way of the faithful; and if not, they shall not receive them.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ትእዛዝ","severity":"info","text":"Commands 5–7 continue the numbered series of disciplinary canons, each introduced by the formulaic 'ትእዛዝ።' (command). The sequence addresses sexual, religious, and moral offenses in descending order of gravity.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ዝሙት","severity":"info","text":"The Geʿez term ዝሙት (zəmūt) denotes 'adultery' or 'fornication' broadly, as in earlier canons. In Command 5, the widow is to abandon it; in Command 7, a man 'leading to adultery' is barred from entry.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ጣዖተ ወግልፎ","severity":"info","text":"The phrase ጣዖተ ወግልፎ (ṭāʿota wä-gälfo) means 'idol and image,' covering both the cult object and its material representation. The list of materials (stone, wood, bronze, etc.) echoes Exodus 20:4 and patristic prohibitions.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"እምነኪራን","severity":"info","text":"The term እምነኪራን (ʾəmmä-näkirān) refers to 'pagans' or 'gentiles,' from Greek νεκρός (nekros) via Syriac. This command regulates conversion from paganism, listing disqualifying professions (sorcerer, diviner, drunkard, etc.) that must be renounced.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ዘይሜህር ማሕሌተ","severity":"info","text":"The prohibition against 'one who teaches songs' (ዘይሜህር ማሕሌተ) parallels the Apostolic Canons (e.g., Canons of Hippolytus) which bar singers of pagan hymns from baptism. The list of female professions (procuress, dancer, flute-player, harlot) mirrors similar catalogues in the Didascalia.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ወእመአኮ ኢይትወከፍዎሙ","severity":"info","text":"The closing clause 'and if not, they shall not receive them' (ወእመአኮ ኢይትወከፍዎሙ) underscores the conditional nature of conversion. This reflects a broader Ethiopic canonical tradition (cf. Senodos) that required moral purification before baptism.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Geʿez text of Command 5 is laconic: 'every woman who is a widow, if she abandons adultery and is chaste, and if not, she shall be expelled.' The English draft supplies 'likewise' from the Coptic Vorlage, but the Geʿez ወከማሁ (wa-kämähu) may simply mean 'and likewise' as a transition. The identity of the expelling authority (priest? community?) is not specified.","In Command 6, the phrase 'if he is with us within our law' (ለእመ ቦአ ምስሌነ ውስተ ሕግነ) could mean either 'if he is already a Christian' or 'if he submits to our law'; the translation opts for the former. The penalty for non-compliance is excommunication (ይሰዐር).","Command 7 lists male and female professions in parallel but the Geʿez syntax is ambiguous: the phrase 'ዘይመስሎ ለዝንቱ እምእሉ ምግባር' ('those who resemble these in deeds') may refer to either gender or to additional unspecified acts."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":28,"ref":"p28","source":"[10.8] ፰፡ ትእዛዝ። እመቦ፡ ብእሲ፡ እምሐራ፡ ወቦአ፡ ውስተ፡ ሕግነ፡ ለይኅድግ፡ ሀዪደ፡ ወትዕግልተ፡ ወአስተዋድዮ፡ ወተዐድዎ፡ ወእበደ። ወይንበር፡ በሲሳዩ፡ ወለእመ፡ ኀደገ፡ ዘንተ፡ ምግባረ፡ ይትወከፍዎ፡ ወእመአኮ፡ ይሰደድ\n\n[10.9] ፱፡ ትእዛዝ። እመቦ፡ ብእሲ፡ ዘአውሰበ፡ ብእሲተ፡ መሀይምንተ፡ ወይገብር፡ እኩየ፡ በሥጋሁ፡ አው፡ ዝሙተ፡ አው፡ ኢኀፋሪ፡ አው፡ መሠሪይ፡ አው፡ ረቃይ፡ አው፡ ያስተጋብእ፡ መናፍስተ፡ አው፡ ረኣየ፡ ኮከብ፡ አው፡ ማሪ፡ በዐይን፡ አው፡ ተማሕፃኒ፡ አው፡ ሰባኪ፡ አው፡ ዘሕሡም፡ ቃል፡ አው፡ ዘይነግር፡ በትእምርት፡ ወገጹ፡ ኀበ፡ አስሕቶ፡ አው፡ ተጠያሪ፡ በዖፍ፡ አው፡ ዘየኀትም፡ ዲበ፡ እደዊሁ፡ ወእገሪሁ፡ በመርፍእ፡ ያቀጥን፡ ወያቀይሕ፡ ወይጽሕፍ፡ ላዕሌሁ፡ ዘውዐ፡ አው፡ በፋል፡ በእንተ፡ ድምፅ፡ ዘሰምዐ፡ አው፡ ነገር፡ አው፡ በዘርእየ፡ አው፡ በትሕዝብት፡ ዘይትአመር። እስመ፡ ዝንቱ፡ ኵሉ፡ ኀበ፡ ዕልዋን፡ ወረሲዓን፡ ወቦሙ፡ መጻሕፍተ፡ በከመ፡ ይመስሎሙ፡ ዘያአምሩ፡ በእንተ፡ ሕይወት፡ ወሞት፡ ወኢይትወከፍዎሙ፡ ውስተ፡ ሕግነ፡ እስከ፡ የሐትትዎሙ፡ ወይፈትንዎሙ፡ ለእመ፡ ነስሑ፡ በእንተ፡ ዘኮነ፡ እምኔሆሙ፡ ወለእመ፡ ኀደጉ፡ ወተመይጡ፡ ይትወከፍዎሙ፡ ወእመአኮ፡ ይሰደዱ","english":"8. Command. If there is a man from among the sorcerers, and he enters into our canon, he shall abandon divination and augury and incantation and enchantment and magic, and he shall dwell in his own house. And if he abandons this practice, they shall receive him; and if not, he shall be expelled.\n\n9. Command. If there is a man who has taken a believing woman, and he commits evil with his body, or fornication, or adultery, or sodomy, or bestiality, or he conjures spirits, or observes the stars, or is a charmer with the eye, or a magician, or a slanderer, or one who speaks ambiguous words, or one who tells by a sign and his face towards the one who asked him, or a diviner by birds, or one who seals upon his hands and his feet with a brand, and makes marks and brands and writes upon himself the sign of the beast, or by lot concerning a sound which he heard, or a matter, or by what he saw, or by a dream, by which he claims to know—for all this is from the pagans and the wicked, and in them are books, as it seems to them, by which they claim to know concerning life and death—they shall not receive them into our canon until they have corrected them and tested them. If they repent concerning what was done by them, and if they abandon and turn away, they shall receive them; and if not, they shall be expelled.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ሐራ","severity":"info","text":"The Geʿez term ሐራ (ḥārā) is a loanword from Aramaic/Syriac meaning 'sorcerer' or 'magician', reflecting the broader Semitic context of the text.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ሀዪደ ወትዕግልተ ወአስተዋድዮ ወተዐድዎ ወእበደ","severity":"info","text":"This string lists five distinct practices: divination (ሀዪደ), augury (ትዕግልተ), incantation (አስተዋድዮ), enchantment (ተዐድዎ), and magic (እበደ). The English draft conflates them into 'divination and augury and incantation and enchantment and magic'.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ረቃይ","severity":"info","text":"ረቃይ (rāqāy) is a Geʿez term for 'slanderer' or 'defamer', derived from the root meaning 'to stone' or 'to curse'.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The list of prohibited practices in Command 9 (e.g., conjuring spirits, observing stars, divination by birds) reflects late antique Christian concerns with pagan and magical arts, paralleling canons in the Apostolic Tradition and the Canons of Hippolytus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Command 9 is the longest in this passage, enumerating a detailed catalogue of forbidden practices before stating the condition for readmission (repentance and testing). This structure is typical of penitential canons.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The requirement that practitioners of magic and divination be tested and corrected before readmission reflects the Ethiopian Orthodox Täwaḥədo tradition's emphasis on repentance and ecclesiastical authority over such practices.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ዘአውሰበ ብእሲተ መሀይምንተ' (who has taken a believing woman) could imply marriage or simply cohabitation; the English draft assumes marriage.","The list of practices in Command 9 includes some terms (e.g., ረቃይ, ተማሕፃኒ) whose precise referents are debated; the translation follows standard Geʿez lexicons."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":29,"ref":"p29","source":"[10.10] ፲፡ ትእዛዝ። እመቦ፡ ዕቅብተ፡ ለብእሲ፡ ዘኢይአምን፡ ለእመ፡ ዐቀበት፡ ርእሳ፡ ሎቱ፡ ለባሕቲቱ፡ ይትወከፍዋ፡ ወለእመ፡ ነሥአት፡ ካልአ፡ ትትመነን\n\n[10.11] ፲፩፡ ትእዛዝ። እመቦ፡ ብእሲ፡ ዘኮነ፡ ከማነ፡ ወቦአ፡ ውስተ፡ ሕግነ፡ ወቦ፡ ዕቅብተ፡ አው፡ አመተ፡ ይትዐገሥ፡ እምኔሃ፡ እስመ፡ ክርስቲያናዊ፡ ውእቱ፡ ወያውስባ፡ ዘበሕግ፡ በከመ፡ አዘዝነ። ለእመ፡ እንከ፡ ያፈቅራ፡ ይጽሐፍ፡ ላቲ፡ መጽሐፈ፡ ግዕዛን፡ ቀዲሙ፡ ወድኅሬሁ፡ ያውስባ። ወለእመ፡ ኮነት፡ አግዓዚተ፡ ያውስባ፡ በሕግ። ወለእመ፡ ኢገብረ፡ ከማሁ፡ ይሰደድ\n\n[10.12] ፲፪፡ ትእዛዝ። እመቦ፡ ብእሲ፡ እምኔነ፡ ወይገብር፡ እኩየ፡ አው፡ የአምን፡ አምሳሎሙ፡ ለአይሁድ፡ ወይገብር፡ ከማሆሙ፡ ለይኅድግ፡ ወይትመየጥ፡ ወእመአኮ፡ ይሰደድ\n\n[10.13] ፲፫፡ ትእዛዝ። ዘይፈቅድ፡ እመሀይምናን፡ በክርስቶስ፡ ይኩን፡ ውስተ፡ ኆልቈ፡ እለ፡ ይገብሩ፡ ሠናየ፡ ወይፀመድ፡ በፅሙና፡ ወበንጽሕ፡ ያመክር፡ ርእሶ፡ ሠለስተ፡ ዐመተ። ወለእመ፡ ኮነ፡ ብእሲ፡ ዘቦቱ፡ ሞገሰ፡ መንፈሳዊ፡ ወኂሩተ፡ ንጹሐ፡ ይትወከፍዎ፡ እስመ፡ ዝንቱ፡ ግብር፡ ኢይከውን፡ በጊዜሃ፡ ፍጡነ፡ አላ፡ ይከውን፡ በሠናይ፡ ኅሊና፡ ወተፀምዶ፡ ወአመክሮ","english":"10. Command. If there is a woman who keeps [a man] who does not believe, if she keeps herself for him alone, she shall be accepted; and if she takes another, she shall be excommunicated.\n\n11. Command. If there is a man who was a sorcerer and entered into our canon, and he has a wife or a maidservant, he shall separate from her, for he is a Christian, and he shall marry her according to the law, as we have commanded. If, however, he loves her, he shall write for her a bill of divorce first, and afterwards he shall marry her. And if she is a free woman, he shall marry her according to the law. And if he does not do thus, he shall be expelled.\n\n12. Command. If there is a man from among us who does evil or believes like the Jews and does as they do, he shall be left and excommunicated; and if not, he shall be expelled.\n\n13. Command. He who desires the faithful in Christ shall be in the number of those who do good, and he shall fast with fasting and purity, and he shall examine himself for three years. And if there is a man who has spiritual authority and pure skill, he shall be accepted, for this work shall not be done hastily, but shall be done with good intention and fasting and examination.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ዕቅብተ","severity":"info","text":"The Geʿez term ዕቅብተ (ʿaqbata) can mean 'keeps' or 'guards' and here implies a woman who remains faithful to an unbelieving man, a usage paralleled in other Ethiopic canon law.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"መጽሐፈ ግዕዛን","severity":"info","text":"The phrase መጽሐፈ ግዕዛን (maṣḥafa gəʿzān) refers to a 'bill of divorce' or writ of repudiation, a legal document required for a Christian to dissolve a marriage before remarrying.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Command 11 addresses a former sorcerer who has entered the canon (i.e., the church) and must either separate from a non-Christian wife or divorce her and remarry her lawfully, reflecting concerns about mixed marriages and purity.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The requirement for a three-year examination before acceptance (Command 13) echoes similar probationary periods in other Ethiopic canonical texts, such as the Qanona of Absilitis.","cites":[{"key":"dossier:ethiopic-anonymous-absilitis-qanona","label":"gap dossier: Apostolic Canon on Repentance: the Penitential Canons of our Lord to St Peter","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-absilitis-qanona"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Commands 10–13 form a coherent block on marital and disciplinary matters: Command 10 deals with a woman's fidelity to an unbeliever, Command 11 with a sorcerer's marriage, Command 12 with apostasy to Jewish practices, and Command 13 with the process for accepting a new member.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Geʿez of Command 10 is ambiguous: ዕቅብተ ለብእሲ (ʿaqbata labəʿsi) could mean 'keeps a man' or 'keeps for a man'; the English draft interprets it as 'keeps [a man] who does not believe', but the syntax is elliptical.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Command 10: The phrase ዕቅብተ ለብእሲ could be read as 'keeps a man' (i.e., a concubine) or 'keeps herself for a man'; the English draft opts for the latter, but the Geʿez is not explicit.","Command 11: The phrase ወያውስባ ዘበሕግ (wayyawəsba za-baḥəg) is rendered 'he shall marry her according to the law', but the verb ያውስባ (yawəsba) could also mean 'he shall bring her in' (i.e., into the church).","Command 12: The phrase ወእመአኮ ይሰደድ (wa-ʾəmma-ʾako yəsadded) is ambiguous: 'and if not, he shall be expelled' could refer to failure to repent or to continued evil acts."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":30,"ref":"p30","source":"[10.14] ፲፬፡ ትእዛዝ። እመቦ፡ ብእሲ፡ ዘይመይጦ፡ ፍትወቱ፡ ውስተ፡ ነጽሮ፡ ማሕሌት፡ አው፡ ይትመሀሩ፡ ቀትለ፡ አው፡ ይትጋደሉ፡ አው፡ ያስተዛብጡ፡ አባግዐ፡ ወዶርሆ፡ ምስለ፡ ካልኡ፡ አው፡ ኀበ፡ ይትመሀሩ፡ አፍራስ፡ ወነዲፈ፡ በሐጽ፡ ይኅድጉ፡ ዘንተ፡ ወይትመየጡ፡ እምኔሁ፡ ወይምትሩ፡ ዘንተ፡ ምግባረ፡ እስመ፡ ግብረ፡ አረሚ፡ ይእቲ፡ ወእመአኮ፡ ይሰደድ\n\n[10.15] ፲፭፡ ትእዛዝ። እመቦ፡ ሕዝባዊ፡ ዘይሜህር፡ ሰብአ፡ ለሠናይ፡ ይኩን፡ ፅምወ፡ በቃሉ፡ ወኄረ፡ በሥጋሁ፡ ወኢይዘኀር፡ ወይኩን፡ ራትዐ፡ በልሳኑ፡ ወእምዝ፡ ይምሀር፡ ለሰብእ፡ እምድኅረ፡ ውእቱ፡ እስመ፡ እግዚእነ፡ ይቤ፡ በወንጌል፡ ቅዱስ፡ ቅድመ፡ አውፅእ፡ ሰርዌ፡ ወሐሠረ፡ እምዐይንከ፡ ወእምዝ፡ አውፅእ፡ እምዐይነ፡ እኁከ፡ ወበእንተ፡ ኂሩት፡ ይብል፡ ወይከውኑ፡ ምሁራነ፡ እምኀበ፡ እግዚአብሔር።","english":"14th Command. If there is a man who defiles his lust in a place of prayer, or learns to kill, or fights, or causes sheep and goats to be scattered with another, or where horses are trained and a river in a field they abandon these and defile themselves from him and commit this deed, for it is a deed of pagans, and if not, he shall be expelled.\n\n15th Command. If there is a layman who teaches people for good, let him be chaste in his word and free in his body, and let him not be angry, and let him be gentle in his tongue, and then he shall teach people after he himself [is so], for our Lord said in the Holy Gospel: \"First remove the beam and the mote from your eye, and then remove [the mote] from the eye of your brother.\" And concerning freedom he speaks, and they shall be teachers from God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ትእዛዝ","severity":"info","text":"The Geʿez term tǝʾǝzāz, here rendered 'Command', is the standard word for a commandment or ordinance in canonical literature.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ነጽሮ ማሕሌት","severity":"info","text":"The phrase nǝṣro māḥǝlēt, 'place of prayer', likely refers to a church or oratory; the same expression appears in other Ethiopic canonical texts.","cites":[{"key":"dossier:ethiopic-anonymous-senodos","label":"gap dossier: The Book of the Synod: the Ethiopic canonical corpus (pseudo-apostolic canons, canons of the councils, church-order and penitential material)","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-senodos"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ቅድመ አውፅእ ሰርዌ ወሐሠረ እምዐይንከ","severity":"info","text":"This is a paraphrase of Matthew 7:3–5 (and parallels), where Jesus teaches to remove the beam from one's own eye before correcting another.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The prohibition against defiling a place of prayer (Command 14) reflects early Christian concerns about ritual purity in sacred spaces, common in Eastern canon law.","cites":[{"key":"dossier:ethiopic-anonymous-absilitis-qanona","label":"gap dossier: Apostolic Canon on Repentance: the Penitential Canons of our Lord to St Peter","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-absilitis-qanona"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Commands 14 and 15 conclude the series of 15 commands in this recension; Command 15 shifts from prohibitions to a positive instruction on teaching, citing gospel authority.","cites":[{"key":"betmas:LIT2671CanonsSimon2","label":"betmas: Canons of S. Simon the Canaanite 2nd recension","url":"https://betamasaheft.eu/LIT2671CanonsSimon2"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Geʿez of Command 14 is syntactically difficult; the clause 'they abandon these and defile themselves from him' may reflect a textual corruption or a compressed conditional.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'እስመ ግብረ አረሚ ይእቲ' (for it is a deed of pagans) could refer to the entire preceding action or only to the scattering of animals; the translation takes it as the whole.","The final clause of Command 14, 'ወእመአኮ ይሰደድ' (and if not, he shall be expelled), is ambiguous: it may mean 'if he does not cease, he shall be expelled' or 'if he is not a pagan, he shall be expelled'; the draft adopts the former reading."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]}]}