{"slug":"LIT3082RepCh362","id":"ethiopic:betmas:LIT3082RepCh362","title":"Malkǝʾ-hymn of the Covenant of Mercy","author":"Anonymous","genre":"poetry","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":"2026-11-15T04:53:05Z","cost_usd":0.00723},"source":{"registry_id":"ethiopic:betmas:LIT3082RepCh362","work_id":"LIT3082RepCh362","edition":"betmas","language":"","license":"CC BY-SA 4.0 (per file); site footer states NC-SA - treat as NC","url":"https://betamasaheft.eu/LIT3082RepCh362"},"stats":{"passages":12,"english_words":2517,"coptic_letters":0,"commentary_units":70,"commentary_kinds":8,"derived_notes":0,"ambiguities":24,"work_notes":5,"external_links":2,"timeline":4},"summary":{"work":"LIT3082RepCh362","abstract":"The Malkǝʾ-hymn of the Covenant of Mercy is an anonymous Geʿez acrostic poem from the Ethiopian Orthodox Täwaḥədo tradition, praising Mary under the title 'Covenant of Mercy.' Each stanza begins with a letter of the Geʿez alphabet and a salutation. The hymn survives in a single manuscript witness (RepCh362) within a liturgical collection, with no colophon or author. Its composition is conventionally placed in the later Solomonic period (15th–17th c.) based on genre and liturgical context, but this dating remains uncertain. The hymn likely formed part of the malkǝʾ-cycle, recited during vigils or feasts dedicated to Mary.","historical_context":"The hymn belongs to the malkǝʾ genre, a distinctive Ethiopic poetic form that emerged in the Solomonic period (1270–1974), flourishing especially from the 15th century onward. It was composed for the Ethiopian Orthodox Täwaḥədo Church, where Mary holds a central devotional role as 'Covenant of Mercy' (Kidane Mihret), a title linked to a legendary covenant of intercession. The single manuscript witness, RepCh362, is a liturgical collection of uncertain provenance, likely from a monastic scriptorium in the Ethiopian highlands. The hymn's transmission is precarious: no other copies are known, and the source edition provides only the Geʿez text without translation or commentary. Its liturgical use probably occurred during vigils or feasts of Mary, but specific rubrics are absent. The dating to the later Solomonic period is conventional, based on the genre's peak and the lack of earlier attestations, but the hymn could be later or earlier.","significance":"This hymn exemplifies the malkǝʾ genre's adaptation to Marian devotion, highlighting Mary's unique role in Ethiopian Orthodox piety as 'Covenant of Mercy.' It preserves a rare liturgical text from a single manuscript, offering insight into medieval Ethiopic poetic and theological traditions. Its acrostic structure and salutation pattern reflect broader Christian hymnographic practices, while the title 'Covenant of Mercy' connects to local legends of Mary's intercession.","timeline":[{"date":"15th–17th c.","event":"Conventional dating of the hymn's composition based on genre and liturgical context."},{"date":"1270–1974","event":"Solomonic period, during which the malkǝʾ genre flourished."},{"date":"Undated","event":"Manuscript RepCh362 copied, preserving the hymn in a liturgical collection."},{"date":"20th c.","event":"Source edition published, providing Geʿez text without translation or commentary."}],"relations":[{"work":"Malkǝʾ-hymns to Mary","relation":"Part of the same genre; similar acrostic structure and salutation pattern.","key":"","label":null,"url":null},{"work":"Ethiopian Orthodox Täwaḥədo liturgical books","relation":"The hymn is preserved in a liturgical collection (RepCh362) used in the same tradition.","key":"","label":null,"url":null},{"work":"Covenant of Mercy (Kidane Mihret) legends","relation":"The hymn's title refers to a legendary covenant of Mary's intercession, central to Ethiopian devotion.","key":"","label":null,"url":null}],"external_links":[{"key":"betmas:LIT3082RepCh362","label":"Manuscript RepCh362","url":"https://betamasaheft.eu/LIT3082RepCh362","reason":"Primary manuscript witness for the hymn."},{"key":"ed:LIT3082RepCh362","label":"Source edition of the hymn","url":"https://betamasaheft.eu/LIT3082RepCh362","reason":"Edition providing the Geʿez text."}],"cautions":["The hymn's date is uncertain; conventional placement in the later Solomonic period (15th–17th c.) is not confirmed by colophon or external evidence.","Only one manuscript witness (RepCh362) is known; the hymn may be a unique survival.","Authorship is anonymous; no attribution is possible.","The source edition lacks translation, commentary, and critical apparatus, limiting interpretation.","Liturgical function is inferred from genre and context but not explicitly detailed in the source."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000468,"generated":"2026-11-15T01:00:43Z"},"checks":{"work":"LIT3082RepCh362","status":"pass","blocking":[],"warnings":[],"stats":{"passages":12,"translated":12,"commentary_passages":12,"commentary_units":70,"english_words":2517,"source_letters":5826,"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 malkǝʾ-hymn, a Geʿez poetic genre of acrostic praise addressed to a sacred figure, here the Covenant of Mercy. Each stanza begins with a letter of the Geʿez alphabet.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The edition is based on a single manuscript witness, RepCh362, which preserves the hymn in a liturgical collection. No other manuscript witnesses are cited in the source edition.","cites":[{"key":"ed:LIT3082RepCh362","label":"source edition: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The hymn is anonymous and lacks a colophon with date or author. Its composition is conventionally placed in the later Solomonic period (15th–17th c.) based on genre and liturgical context, but this is not certain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The hymn is used in the Ethiopian Orthodox Täwaḥədo tradition as part of the malkǝʾ-cycle, likely recited during vigils or feasts of the Covenant. Its liturgical function is not detailed in the source edition.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The source edition provides only the Geʿez text and a brief incipit; no translation, commentary, or critical apparatus is included. Readers must consult other resources for interpretation.","cites":[{"key":"ed:LIT3082RepCh362","label":"source edition: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"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: poetry in Geʿez; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 12 narrative."},{"kind":"source","severity":"info","text":"Source edition: betmas — CC BY-SA 4.0 (per file); site footer states NC-SA - treat as NC"}],"derived_structure":{"narrative":12},"term_index":[],"citations":{"betmas:LIT3082RepCh362":{"label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"},"ed:LIT3082RepCh362":{"label":"source edition: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}},"segments":[{"i":1,"ref":"p1","source":"እግዚአብሔር፡ ወሃቤ፡ ብርሃን፡ ዘይሤለስ፡ በአካሉ፨ እንዘ፡ ተዋሕዶ፡ ያጸንዕ፡ በመለኮቱ፡ ወኀይሉ፨ ዐይነ፡ ልቡናየ፡ ያብርህ፡ በማኅቶተ፡ ጥበብ፡ ሥነ፡ ጸዳሉ፨ ከመ፡ እርአይ፡ ገጸ፡ ነገር፡ ለኪዳንኪ፡ ዘይደሉ፨ ማርያም፡ እግዝእተ፡ ኵሉ፡ ዘታሕቱ፡ ወላዕሉ፨\n\nሰላም፡ ለዝክረ፡ ስምኪ፡ ዘአስተማሰልዎ፡ በኮከብ፨ ሶበ፡ ብርሃኖ፡ ተከድኑ፡ ጽልሙታነ፡ ራእይ፡ ሕዝብ፨ ኪዳነ፡ አምላክ፡ ማርያም፡ ወተስፋ፡ መድኀኒት፡ ዘዐርብ፨ ተናዘዘ፡ ብኪ፡ አኮኑ፡ ኅሊና፡ ቀዳማይ፡ አብ፨ አመ፡ እምገነቱ፡ ተሰደ፡ በሐዘን፡ ዕጹብ፨\n\nሰላም፡ ለሥዕርተ፡ ርእስኪ፡ ዘፈትለ፡ ሜላት፡ ዘውጋ፨ ወምልእት፡ ይእቲ፡ እምጠለ፡ ሠናይት፡ እንበለ፡ ንትጋ፨ ለዘተካየድኪ፡ ማርያም፡ ቅድመ፡ ማኅበር፡ ወእንግልጋ፨ ሰአልዮ፡ ሕይወተ፡ ነፍስ፡ ይጸግወኒ፡ በጸጋ፨ አምሳለ፡ ኤልያስ፡ አኮ፡ ያሐይወኒ፡ በሥጋ፨\n\nሰላም፡ ለርእስኪ፡ ዘሀሎ፡ ወይሄሉ፨ ዲበ፡ ጠባይዓት፡ ኵሉ፨ ተካየድኒ፡ ማርያም፡ ኪዳነ፡ ምሕረት፡ ዘይደሉ፨ ምስለ፡ ሞትሰ፡ ተካየድነ፡ ወተማሐልነ፡ ዘይብሉ፨ ከንቶ፡ ነበቡ፡ ወነፍሶሙ፡ ሀጕሉ፨","english":"Lord and Giver of Light, who is incarnate in his body, while being united, he strengthens in his divinity and his power. May he illuminate the eye of my mind with the depth of wisdom and the beauty of purity, so that I may see the face of the matter that is fitting for your Covenant, Mary, Lady of all that is beneath and above.\n\nSalutation to the remembrance of your name, which they wove with a star. When its light was covered, the darkness of the vision of the people. Covenant of God, Mary, and hope of salvation of the West. He confessed in you, was it not the mind of the first Father, when he was expelled from his garden in wondrous sorrow?\n\nSalutation to the hair of your head, which is braided with beauty and fullness, and it is full of good dew without negligence. For you who have covered yourself, Mary, before the assembly and the church, ask for the life of the soul; may he grant me by grace. Like Elijah, he will not make me live in the flesh.\n\nSalutation to your head, which is and will be above all natures. Cover me, Mary, Covenant of Mercy, which is fitting. As for death, they say, \"We have covered ourselves and we have been pardoned.\" They spoke falsely, and their souls are lost.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ሰላም","severity":"info","text":"Each stanza begins with ሰላም (salutation), a standard feature of the malkǝʾ-hymn genre, which structures the poem as a series of reverent addresses to Mary.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ኪዳነ፡ ምሕረት","severity":"info","text":"ኪዳነ፡ ምሕረት (Covenant of Mercy) is a title of Mary central to this hymn, linking her to a covenant of mercy with believers.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ከመ፡ እርአይ፡ ገጸ፡ ነገር","severity":"info","text":"The phrase 'see the face of the matter' echoes biblical language of divine revelation and insight, reminiscent of wisdom literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ኤልያስ","severity":"info","text":"The reference to Elijah (ኤልያስ) alludes to the prophet's assumption into heaven, contrasting with the hope for spiritual life rather than bodily resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ማርያም፡ እግዝእተ፡ ኵሉ","severity":"info","text":"Mary is addressed as 'Lady of all' (እግዝእተ፡ ኵሉ), reflecting her elevated role in Ethiopian Orthodox devotion as Queen of Heaven.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ተካየድኪ","severity":"caution","text":"The verb ተካየድኪ (you covered yourself) is ambiguous: it may mean Mary veiling herself or metaphorically protecting believers; the translation opts for the latter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the first Father' (ቀዳማይ፡ አብ) in stanza 2 is unclear—possibly Adam or a patriarch; the translation assumes Adam due to the garden expulsion.","The phrase 'hope of salvation of the West' (ተስፋ፡ መድኀኒት፡ ዘዐርብ) is obscure; 'West' may refer to a geographical or symbolic region."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ሰላም፡ ለገጽኪ፡ ገጸ፡ ቅድስና፡ ስቡሕ፨ ዘይበርህ፡ ሥኑ፡ እምጸዳለ፡ ፀሓይ፡ ወወርኅ፨ ትእምርተ፡ ኪዳን፡ ማርያም፡ ወቀስተ፡ ደመና፡ ብሩህ፨ እምኀበ፡ አምላክ፡ መሓሪ፡ እምአመ፡ ነሥአኪ፡ ኖኅ፨ አማስኖታ፡ ለምድር፡ ኢደገመ፡ አይኅ፨\n\nሰላም፡ ለቀራንብትኪ፡ ንጻሬ፡ አዕይንት፡ ለዑቃቤ፨ እለ፡ ሥዩማት፡ እማንቱ፡ ህየንተ፡ ምስዋር፡ ወግልባቤ፨ ማርያም፡ በሊዮ፡ ለዘወለድኪዮ፡ በኢሩካቤ፨ አይቴኑ፡ ቃልከ፡ እግዚኦ፡ እምሕር፡ ለከ፡ ዘይቤ፨ እመ፡ ኃጥኣን፡ ጸውዑ፡ ስመኪ፡ ነባቤ፨\n\nሰላም፡ ለአዕይንትኪ፡ አምሳለ፡ ክልኤቱ፡ ቀናዲል፨ እንተ፡ ሰቀሎን፡ ኬንያ፡ በማኅፈደ፡ ሥጋ፡ ልዑል፨ ማርያም፡ አንቲ፡ ነቅዐ፡ ተራኅርኆ፡ ወሣህል፨ አድኅነኒ፡ በኪዳንኪ፡ ወባልሕኒ፡ እምሀጕል፨ እስመ፡ ዘእንበሌኪ፡ አልቦ፡ አድኅኖ፡ ዘይክል፨\n\nሰላም፡ ለአእዛንኪ፡ እለ፡ ተበስራ፡ ኪዳነ፨ እምአፈ፡ ፈጣሪ፡ ወልድኪ፡ ዘበባሕርይኪ፡ ተከድነ፨ ኣምሕለኪ፡ ማርያም፡ ከመ፡ ኢታርእይኒ፡ ደይነ፨ እንበለ፡ ምግባር፡ ባሕቱ፡ ለእመ፡ ኢይጸድቅ፡ አነ፨ ቦኑ፡ ለከንቱ፡ ኪዳንኪ፡ ኮነ፨","english":"Salutation to your face, the face of holiness, glorious, whose beauty shines brighter than the pure sun and moon, the sign of the Covenant, Mary, and the bright rainbow of the cloud. From the merciful God, from the time he took you, Noah, the consolation of the earth, the rainbow of the eye.\n\nSalutation to your eyebrows, the whiteness of the eyes for the sockets, which are set apart from those of the place of the wall and the vault. Mary, the food for him whom you bore in the manger. Where is your word, O Lord, from the heat for you, which says, \"Call the name of your mother, the sinner, the speaker\"?\n\nSalutation to your eyes, like two lamps, which hung the high one in the flesh of the body. Mary, you are the fountain of mercy and compassion. Save me by your Covenant and lead me away from error, for without you there is no one who can save.\n\nSalutation to your ears, which were announced the Covenant from the mouth of the Creator, your Son, who was hidden in your nature. I beseech you, Mary, that you show me the judgment, without deed only, if I am not justified. Is it not for nothing that your Covenant has become?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ሰላም ለገጽኪ","severity":"info","text":"Each stanza opens with ሰላም ለ... (salutation to...), a standard Malkǝʾ-hymn pattern addressing a different body part of Mary. This passage covers face, eyebrows, eyes, and ears.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኪዳን","severity":"info","text":"ኪዳን (kidān) means 'covenant' and is a key theological term in this hymn, referring to Mary's role as mediator of a covenant of mercy. It recurs in each stanza.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኖኅ","severity":"info","text":"The reference to Noah (ኖኅ) in the first stanza likely alludes to Genesis 6–9, where Noah is a type of salvation. Here Mary is compared to the rainbow (ቀስተ ደመና) as a sign of the covenant after the flood.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ቀስተ ደመና","severity":"info","text":"ቀስተ ደመና (rainbow) is a symbol of the covenant in Geʿez tradition, echoing Genesis 9:13–17 where the rainbow is a sign of God's promise. Mary is called the 'bright rainbow of the cloud'.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢታርእይኒ ደይነ","severity":"caution","text":"The phrase 'show me the judgment' (ኢታርእይኒ ደይነ) is ambiguous: it may refer to eschatological judgment or to a personal moral reckoning. The following line questions whether the covenant is 'for nothing' (ለከንቱ), suggesting a theological tension.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ማርያም","severity":"info","text":"Mary is addressed as 'fountain of mercy and compassion' (ነቅዐ ተራኅርኆ ወሣህል), reflecting her role as intercessor in Ethiopian Orthodox devotion. The plea 'save me by your Covenant' shows a soteriological function.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ኢታርእይኒ ደይነ' (show me the judgment) is ambiguous: it could refer to divine judgment or to a personal moral dilemma. The final line 'ቦኑ ለከንቱ ኪዳንኪ ኮነ' (Is it not for nothing that your Covenant has become?) is syntactically unclear; it may be a rhetorical question or a lament."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ሰላም፡ ለመላትሕኪ፡ ጽጌያተ፡ ሮማን፡ እለ፡ ይመስላ፨ ባሕቱ፡ መጽለዋ፡ በእሳተ፡ አንብዕ፡ በነበልባላ፨ በኪዳንኪ፡ ማርያም፡ አዕርግኒ፡ ዐጸደ፡ ተድላ፨ ወይ፡ ለነ፡ አሌ፡ ለነ፡ አመ፡ ውስተ፡ ደይን፡ ይብላ፨ ነፍሳተ፡ ክልኤቲ፡ አኃት፡ ሀሊባ፡ ወሀላ፨\n\nሰላም፡ ለአእናፍኪ፡ መሳክወ፡ ሕይወት፡ ምንታዌ፨ ዘአስተዋደዶን፡ አምላክ፡ በአጽባዕተ፡ ጥበብ፡ ወልባዌ፨ ማርያም፡ ሕጽርኒ፡ በኀይለ፡ ኪዳንኪ፡ እምንሳዌ፨ ወቀጥቅጢ፡ ርእሶ፡ በበትረ፡ ሕማም፡ ወደዌ፨ ለእመ፡ አፋሁ፡ አብቀወ፡ የኀጠኒ፡ አርዌ፨\n\nሰላም፡ ለከናፍርኪ፡ በእንተ፡ ኃጥኣን፡ እለ፡ ሰአላ፨ እምኀበ፡ አምላክ፡ መሓሪ፡ ኪዳነ፡ ምሕረት፡ ወመሐላ፨ ውስተ፡ ጎልጎታ፡ ማርያም፡ አመ፡ ገይሶትኪ፡ እምገሊላ፨ ለጽድቀ፡ ዛቲ፡ ኪዳንኪ፡ ለለ፡ ጊዜ፡ ይከውን፡ በዓላ፨ ዲበ፡ ርእሰ፡ ኃጥእ፡ ገብርከ፡ አንብሪ፡ አክሊላ፨\n\nሰላም፡ ለአፉኪ፡ አፈ፡ በረከት፡ ትሩፍ፨ አንቀጸ፡ ቅዱስ፡ መጽሐፍ፨ ተማሕፀንኒ፡ ማርያም፡ በኪዳንኪ፡ ውኩፍ፨ ኢይትኀፈር፡ ቅድመ፡ ወልድኪ፡ ወመላእክቲሁ፡ አእላፍ፨ አመ፡ ሥርወ፡ ልሳን፡ ይትመተር፡ ወይትኀተም፡ አፍ፨","english":"Salutation to your cheeks, roses of pomegranate, which resemble them. Only their bloom is in the fire of the coals, in their flames. By your Covenant, Mary, raise me up to the garden of delight. Woe to us, alas to us, when in the judgment it says, \"Two souls, sister of Haliba and Hala.\"\n\nSalutation to your nose, the key of life, of what sort? Which the Lord fashioned with the fingers of wisdom and heart. Mary, protect me by the power of your Covenant from the serpent, and strike its head with the rod of pain and disease. If it opens its mouth to swallow me, the beast.\n\nSalutation to your lips, because of the sinners who asked from the merciful God the Covenant of Mercy and the oath. In Golgotha, Mary, when you departed from Galilee, for the righteousness of this your Covenant, at every time it becomes a feast, upon the head of the sinner, your servant, place a crown.\n\nSalutation to your mouth, a mouth of abundant blessing, the key of the holy scripture. Imprint me, Mary, in your Covenant firmly. I will not be ashamed before your Son and his thousands of angels when the root of the tongue is cut and the mouth is sealed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ሀሊባ ወሀላ","severity":"info","text":"The names Haliba and Hala are obscure; they may refer to two souls or figures in a judgment scene, possibly from apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኪዳንኪ","severity":"info","text":"The Geʿez term 'kidan' (covenant) is central to the hymn, referring to Mary's covenant of mercy, a key theological concept in Ethiopic tradition.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ጎልጎታ","severity":"info","text":"Golgotha is the site of the crucifixion in the Gospels (e.g., Matthew 27:33). Here it is linked to Mary's departure from Galilee, blending Marian and Passion geography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ሮማን","severity":"info","text":"The pomegranate (roman) is a symbol of fertility and resurrection in Christian iconography, often associated with Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ሰላም ለ...","severity":"info","text":"Each stanza begins with 'Salutation to your [body part]', a standard anaphoric structure in Malkǝʾ hymns, here applied to cheeks, nose, lips, and mouth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ሀሊባ ወሀላ","severity":"caution","text":"The phrase 'sister of Haliba and Hala' is unclear; it may be a textual corruption or a reference to a lost apocryphal story.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Haliba and Hala is uncertain; they may be proper names or symbolic figures.","The phrase 'two souls' in the judgment scene is ambiguous, possibly referring to a specific narrative not extant."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ሰላም፡ ለአስናንኪ፡ ከመ፡ መራዕይ፡ እለ፡ ተቀርፃ፨ እለ፡ ወፅኣ፡ እምኅፃብ፡ እንዘ፡ ይትባየጻ፨ ማርያም፡ ንሥእኒ፡ ኪዳንኪ፡ ህየንተ፡ ሞፃ፨ ወለዕድውየ፡ ግብጻዊ፡ ዘፍትወተ፡ ልቡ፡ ዐመፃ፨ መዝራዕተ፡ ጸሎትኪ፡ ሙሴ፡ ይድፍኖ፡ በኆጻ፨\n\nሰላም፡ ለልሳንኪ፡ ዘአፈድፈደ፡ ቅዳሴ፨ እምካህናተ፡ ሰማይ፡ ሱራፌል፡ እለ፡ ይቀውሙ፡ ቅድመ፡ ሥላሴ፨ አዘክሪ፡ ሊተ፡ ማርያም፡ ተዝካረ፡ ኪዳንኪ፡ አመ፡ ድምሳሴ፨ በእንተ፡ እስራኤል፡ በገዳም፡ ከመ፡ አዘከረ፡ አውሴ፨ ኪዳነ፡ አብርሃም፡ ይስሐቅ፡ ወያዕቆብ፡ ወጽድቆ፡ ለሙሴ፨\n\nሰላም፡ ለቃልኪ፡ ተሰጣዌ፡ ቃል፡ ለቃሉ፨ ለመልአከ፡ ብስራት፡ ገብርኤል፡ ዘጸዳለ፡ ብርሃን፡ መንዲሉ፨ ማርያም፡ ቅድስት፡ ለእግዚአብሔር፡ መካነ፡ ኀይሉ፨ እንቋዕ፡ ተውህበኪ፡ ኪዳነ፡ ምሕረቱ፡ ወሣህሉ፨ በዘቦቱ፡ ጸዲቀ፡ ኃጥኣን፡ ይክሉ፨\n\nሰላም፡ ለእስትንፋስኪ፡ ነፋሰ፡ ጥዒና፡ ፈዋሲ፨ ነፍሳተ፡ ብዙኃን፡ ሰብእ፡ እለ፡ ቈስሉ፡ በሕምዘ፡ ከይሲ፨ በኪዳንኪ፡ ማርያም፡ ኀጣውእየ፡ ደምስሲ፨ እንበለ፡ ኪዳንኪሰ፡ ወመስቀለ፡ ክርስቶስ፡ ወራሲ፨ አልቦ፡ እምሲኦል፡ ዘይድኅን፡ ብእሲ፨","english":"Salutation to your teeth, like combs which are carved, which come forth from the wood while being polished. Mary, raise me up by your Covenant to the garden of delight. And for my enemies, the Egyptian, whose heart's desire is oppression, the seed of your prayer, Moses, will cover him with dust.\n\nSalutation to your tongue, which has multiplied sanctification more than the priests of heaven, the Seraphim, who stand before the Trinity. Remind me, Mary, of the remembrance of your Covenant at the time of my dissolution. As for the sake of Israel in the wilderness, as Awsē remembered, the Covenant of Abraham, Isaac, and Jacob, and the righteousness of Moses.\n\nSalutation to your voice, which received the Word for His Word, for the angel of the annunciation, Gabriel, whose veil of light was purified. Mary, holy one, dwelling place of the power of God. Indeed, the Covenant of his mercy and compassion was given to you, by which the righteous and the sinners are sustained.\n\nSalutation to your breath, a healing wind of fragrance, for the souls of many people who are wounded by the arrow of deceit. By your Covenant, Mary, erase my sins. For without your Covenant and the Cross of Christ, there is no one who can be saved from Sheol.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ሰላም፡ ለአስናንኪ፡ ... ሰላም፡ ለልሳንኪ፡ ... ሰላም፡ ለቃልኪ፡ ... ሰላም፡ ለእስትንፋስኪ፡","severity":"info","text":"This passage comprises four salutation stanzas, each addressing a different bodily feature of Mary: teeth, tongue, voice, and breath. The pattern follows the standard Malkǝʾ-hymn structure of sequential anatomical praise.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኪዳንኪ፡","severity":"info","text":"The Geʿez term 'kidan' (covenant) is central to the hymn, referring to Mary's covenant of mercy. It recurs in each stanza, linking the physical praise to the theological theme of intercession and salvation.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኪዳነ፡ አብርሃም፡ ይስሐቅ፡ ወያዕቆብ፡ ወጽድቆ፡ ለሙሴ፨","severity":"info","text":"The second stanza invokes the covenant of Abraham, Isaac, Jacob, and the righteousness of Moses, echoing Old Testament covenantal theology. This aligns with the Geʿez tradition of linking Mary to salvation history.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"አውሴ፨","severity":"info","text":"The name 'Awsē' (Hosea) in the second stanza refers to the prophet Hosea, who in Geʿez tradition is associated with recalling the covenant in the wilderness. This reflects the Ethiopian Orthodox emphasis on prophetic typology.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ማርያም፡ ቅድስት፡ ለእግዚአብሔር፡ መካነ፡ ኀይሉ፨","severity":"info","text":"The third stanza describes Mary as the 'dwelling place of the power of God,' a title reflecting her role as Theotokos in Ethiopian Orthodox theology. This aligns with the broader reception of Mary as a vessel of divine mercy.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወለዕድውየ፡ ግብጻዊ፡ ዘፍትወተ፡ ልቡ፡ ዐመፃ፨","severity":"caution","text":"The phrase 'my enemies, the Egyptian' in the first stanza is ambiguous: it may refer to a specific historical or allegorical enemy, or to the devil as 'the Egyptian' in Geʿez tradition. The exact referent is uncertain.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Egyptian' in the first stanza is unclear; it may be a symbolic reference to evil or a specific adversary.","The phrase 'the seed of your prayer, Moses' in the first stanza is ambiguous: it could mean Moses as a figure of prayer or a literal seed metaphor."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ሰላም፡ ለጕርዔኪ፡ ሠናይ፡ ወአዳም፨ እንተ፡ ይትፈለጡ፡ ቦቱ፡ ጸዋትወ፡ መሪር፡ ወጣዕም፨ ምንተ፡ እግበር፡ ማርያም፡ እስመ፡ ኀይልየ፡ ድኩም፨ ሐጸኒ፡ ግብር፡ እምኵለሄ፡ ወጸበኒ፡ ዓለም፨ ባሕቱ፡ በኪዳንኪ፡ ናዝዝኒ፡ እም፨\n\nሰላም፡ ለክሳድኪ፡ ዘማኅፈደ፡ ዳዊት፡ ርእዮታ፨ ዲበ፡ ተልፍዮስ፡ ጠቢባን፡ ዘአስተናደፉ፡ መሠረታ፨ ማርያም፡ በልዮ፡ ውስተ፡ እዝነ፡ ነፍስየ፡ ለናዝዞታ፨ ለምንት፡ ብዙኀ፡ ትሰርሒ፡ ነፍስ፡ ዚአየ፡ ማርታ፨ እስመ፡ ኅዳጥ፡ የአክል፡ እምብዙኅ፡ ሐተታ፨\n\nሰላም፡ ለመታክፍትኪ፡ ግዕዛነ፡ በረከት፡ እለ፡ ተወክፋ፨ ህየንተ፡ መርገም፡ ወዘልፋ፨ ማርያም፡ ጹርኒ፡ ለጽድቀ፡ ኪዳንኪ፡ ዲበ፡ መትከፋ፨ ወንሥእኒ፡ ዐሥራተ፡ እድ፡ እመሬተ፡ ወልድኪ፡ አልፋ፨ እስመ፡ ሃይማኖትየ፡ አንቲ፡ ወዘብየ፡ ተስፋ፨\n\nሰላም፡ ለዘባንኪ፡ በወርኀ፡ ተሰዶ፡ ቀዲሙ፨ ምዕራፈ፡ አምላክ፡ ዘኮነ፡ ውስተ፡ ፍኖተ፡ ቍስቋም፡ ጊዜ፡ ድካሙ፨ ማርያም፡ ስመኪ፡ ለዘጾረ፡ መልዕልተ፡ ስሙ፨ በዕለተ፡ ኵነኔ፡ እመ፡ ኢያስለጠ፡ ደሙ፨ በዕለተ፡ ኵነኔ፡ እመ፡ ኢያስለጠ፡ ደሙ፨ ዐሥራተ፡ ኪዳንኪ፡ ንሥእዮ፡ መሓሪት፡ እሙ፨","english":"Salutation to your neck, which is goodly and of Adam, wherein are divided the bitter and the sweet. What shall I do, Mary, for my strength is broken? Spare me from every deed and protect me from the world; only by your Covenant, refresh me.\n\nSalutation to your throat, which David’s vision hid, upon the wise philosophers who established the foundation. Mary, pour into the ear of my soul for refreshment. Why do you weary my soul so much, Martha? For a little suffices from much petition.\n\nSalutation to your shoulders, the storehouses of blessing, which are filled instead of curse and reproach. Mary, show me the righteousness of your Covenant upon the shoulder, and lift me up, the tithe of the hand, from the earth of your Son, Alpha. For my faith is you, and my hope is in you.\n\nSalutation to your back, in the month of departure, first; the portion of God which became on the path of the cross at the time of his weakness. Mary, your name for him who is above his name. On the day of judgment, if his blood is shed, on the day of judgment, if his blood is shed, the tithe of your Covenant, we shall take it, merciful mother.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage comprises four stanzas, each saluting a different body part: neck, throat, shoulders, and back. The final stanza repeats a line, possibly a scribal or liturgical doubling.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Martha","severity":"info","text":"The invocation of Martha in the second stanza is unexpected in a Marian hymn. It may be a scribal error or a reference to Martha of Bethany as a type of the active life, contrasting with Mary's contemplative role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"David’s vision","severity":"info","text":"The phrase 'David’s vision hid' likely alludes to Psalm 132 (LXX 131) or a tradition of David as prophet, but the exact reference is unclear. It may connect to the hiding of the Ark or the typology of David as a visionary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tithe of the hand","severity":"info","text":"The 'tithe of the hand' (ዐሥራተ እድ) is a Geʿez expression for a small offering or portion, possibly linked to the practice of offering a tenth of one's labor or goods to the church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Alpha","severity":"info","text":"The term 'Alpha' for Christ echoes Revelation 1:8 and 21:6, where Christ is the Alpha and Omega. Here it is paired with 'earth of your Son,' emphasizing Christ's dual nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Martha","severity":"caution","text":"The appearance of 'Martha' in a Marian hymn is anomalous. It may be a corruption of 'Mary' or a deliberate invocation of a different figure, but the text does not resolve this.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Martha' in the second stanza is unclear; it may be a scribal error or a reference to a different saint.","The phrase 'David’s vision hid' is obscure; it may refer to a lost tradition or a misreading.","The repetition of the line about bloodshed in the final stanza may indicate a liturgical refrain or a textual corruption."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ሰላም፡ ለእንግድኣኪ፡ ወለሕፅንኪ፡ ካልእታ፨ ወለአእዳውኪ፡ መንታ፨ አምሕለኪ፡ ማርያም፡ በነጸፍጻፈ፡ ደም፡ ዘጎልጎታ፨ ለነፍስየ፡ ምስለ፡ ነፍስኪ፡ ታስተዳልዊ፡ መክፈልታ፨ አመ፡ መሬታዊት፡ ሥጋየ፡ ትትከደን፡ መሬታ፨\n\nሰላም፡ ለመዛርዒኪ፡ ወለኵርናዕኪ፡ ምፅንጋዕ፨ ዘሐቀፋሁ፡ ለክርስቶስ፡ ባሕርየ፡ መለኮት፡ ኅቡእ፨ ማርያም፡ ኅሪት፡ እመላእክት፡ ወሰብእ፨ ተዝካረኪ፡ ለእመ፡ ገብረ፡ በተአምኖ፡ ጽኑዕ፨ በመንግሥተ፡ ሰማይ፡ ምስሌኪ፡ ይነግሥ፡ ኃጥእ፨\n\nሰላም፡ ለእመታትኪ፡ ለቤተ፡ መቅደስ፡ ቀዋሚ፨ እለ፡ አሠነያ፡ ወርቀ፡ ፈትለ፡ ሜላት፡ ግብረ፡ አናሚ፨ ማርያም፡ ላዕሌየ፡ ኪዳነ፡ ምሕረትኪ፡ ፈጽሚ፨ ወቅትሊ፡ ዕድወ፡ ነፍስየ፡ እስመ፡ ውእቱ፡ ረጋሚ፨ ከመ፡ በጥበቡ፡ ሰሎሞን፡ ቀተሎ፡ ለሳሚ፨\n\nሰላም፡ ለእራሓትኪ፡ ተመጣዌ፡ ኅብስት፡ ወማይ፨ ሶበ፡ ያመጽኡ፡ ለኪ፡ መላእክተ፡ ሰማይ፨ እንዘ፡ ሀሎኪ፡ ማርያም፡ በመቅደሰ፡ ኦሪት፡ ዐባይ፨ ይትወከፍ፡ ሊተ፡ ኪዳንኪ፡ ከመ፡ መሥዋዕተ፡ ሰርክ፡ ኅሩይ፨ እመ፡ ሕፍነ፡ ማይ፡ አስተይኩ፡ ለጽሙእ፡ ነዳይ፨","english":"Salutation to your neck and to your bosom, the second; and to your hands, the half. I implore you, Mary, by the fluttering of the blood of Golgotha, that you may unite my soul with your soul in a covenant of partnership, when my earthly body is buried in the earth.\n\nSalutation to your shoulders and to your collarbone, the stronghold, which concealed the hidden sea of divinity of Christ by nature. Mary, chosen one, mother of angels and of men; your commemoration, if a person performs it with firm faith, that sinner will reign with you in the kingdom of heaven.\n\nSalutation to your breasts, the dwellers of the house of the sanctuary, which adorned the gold of the thread of the work of the weaver of fine linen. Mary, complete over me the covenant of your mercy, and slay the enemy of my soul, for he is a slanderer, as Solomon in his wisdom killed the poisoner.\n\nSalutation to your lungs, the distributors of bread and water, when the angels of heaven brought them to you, while you were, Mary, in the great sanctuary of the Law. May your covenant be accepted for me like the chosen evening sacrifice, if I have given a handful of water to drink to a thirsty needy one.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage comprises four salutation stanzas, each addressing a different body part (neck/bosom/hands, shoulders/collarbone, breasts, lungs), following the pattern of the Malkǝʾ-hymn genre.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኪዳነ፡ ምሕረት","severity":"info","text":"The phrase 'Covenant of Mercy' (ኪዳነ፡ ምሕረት) is a key theological term in Ethiopic tradition, referring to Mary's protective covenant with believers, central to this hymn.","cites":[{"key":"ed:LIT3082RepCh362","label":"source edition: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሰሎሞን፡ ቀተሎ፡ ለሳሚ","severity":"info","text":"The reference to Solomon killing the poisoner (ሳሚ) alludes to 1 Kings 2:46 or later hagiographic expansions, where Solomon uses wisdom to thwart a plot.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"መሥዋዕተ፡ ሰርክ፡ ኅሩይ","severity":"info","text":"The 'chosen evening sacrifice' (መሥዋዕተ፡ ሰርክ፡ ኅሩይ) reflects Temple practice, possibly the daily evening offering (Exodus 29:38-42), here metaphorically applied to Mary's covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ነጸፍጻፈ፡ ደም፡ ዘጎልጎታ","severity":"info","text":"The 'fluttering of the blood of Golgotha' echoes the Crucifixion narrative, paralleling the salvific blood of Christ with Mary's intercessory role in the covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"መንታ","severity":"caution","text":"The term 'መንታ' (half) in the first stanza is ambiguous: it may refer to the hands as 'half' of the body or as a pair, but the exact sense is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'መንታ' (half) in the first stanza could mean 'half' of the body or 'pair' of hands; the reading 'half' is adopted.","The identity of the 'poisoner' (ሳሚ) in the Solomon reference is not specified in the text; it may be a generic figure."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ሰላም፡ ለአጻብዕኪ፡ ወለአጽፋርኪ፡ ጽዕድው፨ ወለአጥባትኪ፡ ክልኤ፡ አንቅዕተ፡ ሐሊብ፡ ፍትው፨ ማርያም፡ ጽጌ፡ ዘዘመንኪ፡ መፀው፨ ተማሕፀንኩ፡ በአጥባትኪ፡ ወበሥንኪ፡ ምጽልው፨ በኀይለ፡ ጸሎትኪ፡ እድኅን፡ እምእሳት፡ ድልው፨\n\nሰላም፡ ለገቦኪ፡ መንፈለ፡ ለፌ፡ ወለፌ፨ እለ፡ ተረሰያ፡ ደርገ፡ ሐመልማለ፡ ወርቅ፡ ኢኀላፌ፨ ማርያም፡ ምጥቅኒ፡ በገቦ፡ ኪዳንኪ፡ ምስለ፡ ሑቃፌ፨ ሶበ፡ ይወርዱ፡ ኃጥኣን፡ ብሔረ፡ ጽልመት፡ ጸናፌ፨ እለ፡ በሕይወቶሙ፡ ጸልኡ፡ ዘጻድቃን፡ ሱታፌ፨\n\nሰላም፡ ለከርሥኪ፡ ለከርሠ፡ መላእክት፡ ዘውጉ፨ ኅብስተ፡ ሰማይ፡ ውትረ፡ ዘይሴሰይ፡ ዐቅመ፡ ምዕራጉ፨ ማርያም፡ በጽዮን፡ ለእግዚአብሔር፡ ታቦተ፡ ሕጉ፨ ያንጽሐኒ፡ እምፍቅረ፡ ወይን፡ ለማየ፡ ኪዳንኪ፡ ዐይጉ፨ እስመ፡ ፍቅረ፡ ወይን፡ ተብህለ፡ ለሰይጣን፡ ዔረጉ፨\n\nሰላም፡ ለልብኪ፡ ስንእወ፡ ኵልያት፡ ወኅሊና፨ ወለአማዑትኪ፡ ሰላም፡ ምስለ፡ ንዋየ፡ ውስጥኪ፡ በዕሪና፨ ውስተ፡ ምድረ፡ ርስት፡ አብእኒ፡ ማርያም፡ ዐምደ፡ ደመና፨ በብርሃነ፡ እሳት፡ ኪዳንኪ፡ እንዘ፡ ትመርሐኒ፡ ፍና፨ ወትሴስይኒ፡ እምፍቅርኪ፡ መና፨","english":"Salutation to your fingers and to your nails, the six; and to your thumbs, the two; the nipples of your breasts, the four. Mary, the flower of your time, the harvest. I have implored you by your thumbs and by your teeth, the sharp. By the power of your prayer, save me from the strong fire.\n\nSalutation to your belly, the spirit of the lip, and the lip. Those which were planted, the row of the golden vine, the vine-branch. Mary, make me enter by the belly of your covenant with my nature. When sinners descend to the land of darkness, the thicket, those who in their lives hated the communion of the righteous.\n\nSalutation to your womb, the womb of angels, which is great. The bread of heaven, which is always prepared, the measure of its portion. Mary, in Zion, the ark of the law of God. Cleanse me from the love of wine, for the water of your covenant, the cup. For the love of wine is called the vine of Satan.\n\nSalutation to your heart, the sweetness of the kidneys and the mind. And to your entrails, salutation with the treasure within you, the inner part. In the land of inheritance, bring me in, Mary, the pillar of cloud. By the light of the fire of your covenant, while you show me the way. And you feed me from your love, the manna.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ሰላም፡ ለአጻብዕኪ፡ ወለአጽፋርኪ፡ ጽዕድው፨ ወለአጥባትኪ፡ ክልኤ፡ አንቅዕተ፡ ሐሊብ፡ ፍትው፨","severity":"info","text":"The passage opens with a salutation to body parts (fingers, nails, thumbs, nipples), continuing the anatomical sequence of the hymn. The numbers (six, two, four) are a structural feature of the Malkǝʾ genre, enumerating body parts in a fixed pattern.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ኪዳንኪ፡","severity":"info","text":"The Geʿez term ኪዳን (kidān) means 'covenant' or 'testament,' here referring to Mary's covenant of mercy. This is the central theological concept of the hymn, linking Mary's intercession to a binding agreement with the devotee.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"በጽዮን፡ ለእግዚአብሔር፡ ታቦተ፡ ሕጉ፨","severity":"info","text":"The reference to Mary as 'the ark of the law of God in Zion' echoes the Old Testament image of the Ark of the Covenant (Exodus 25) and the identification of Zion as the dwelling place of God (Psalm 132:13).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ፍቅረ፡ ወይን፡","severity":"info","text":"The 'love of wine' is contrasted with the 'water of your covenant,' reflecting a monastic or ascetic context where wine is associated with sin and Satan. This moral dichotomy is common in Ethiopic Christian literature.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ዐምደ፡ ደመና፨","severity":"info","text":"The phrase 'pillar of cloud' (ዐምደ፡ ደመና) parallels the biblical pillar of cloud that guided Israel in the wilderness (Exodus 13:21–22), here applied to Mary as a guide for the devotee.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ማርያም፡ ጽጌ፡ ዘዘመንኪ፡ መፀው፨","severity":"info","text":"Mary is called 'the flower of your time, the harvest,' a poetic epithet that reflects her veneration as the culmination of salvation history. This imagery is typical of Ethiopic Marian hymns.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the spirit of the lip, and the lip' (መንፈለ፡ ለፌ፡ ወለፌ) is obscure; it may refer to a spiritual or allegorical interpretation of the belly, but the exact meaning is uncertain.","The numbers in the first stanza (six, two, four) are not fully explained by the body parts listed; the count may be conventional or symbolic."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ሰላም፡ ለሕንብርትኪ፡ ምሳሌ፡ ፍሑቅ፡ ማዕከክ፨ ወለማሕፀንኪ፡ ንጹሕ፡ ምስለ፡ ሐቌኪ፡ ቡሩክ፨ ማርያም፡ ቅድስት፡ ወላዲተ፡ ቅዱስ፡ አምላክ፨ ተዐየኒ፡ ዐውደ፡ ነፍስየ፡ እስከ፡ ሣልሳዊ፡ ፈለክ፨ አመ፡ ተቃወማ፡ በአየር፡ ቀናኢ፡ መልአክ፨\n\nሰላም፡ ለድንግልናኪ፡ መክብበ፡ ሕዋሳት፡ ኀምስ፨ ወለአቍያጽኪ፡ ክልኤ፡ አዕማደ፡ ነባቢት፡ መቅደስ፨ ማርያም፡ ታቦት፡ ወጽላተ፡ ኪዳን፡ ሐዲስ፨ ቅብእኒ፡ ርጢነ፡ ጾም፡ እስከ፡ ሰኰና፡ እግር፡ ወርእስ፨ እስመ፡ ጾም፡ ትፌውስ፡ ሕማማ፡ ለነፍስ፨\n\nሰላም፡ ለአብራክኪ፡ ጊዜ፡ አስተርእዮ፡ ወተንብሎ፨ ምስለ፡ አእጋርኪ፡ ደርገ፡ እለ፡ ይሰግዳ፡ በኢያብጥሎ፨ ማርያም፡ በቃልኪ፡ እስመ፡ ተሳተፍኪ፡ ቃሎ፨ ሰአልዮ፡ ለወልድኪ፡ ይጸግወኒ፡ ሣህሎ፨ አመ፡ ውስተ፡ እሳት፡ ይወዲ፡ ኃጥኣነ፡ ምድር፡ ኵሎ፨\n\nሰላም፡ ለሰኰናኪ፡ ወለመከየድኪ፡ እለ፡ ሖራ፨ ውስተ፡ ደብረ፡ ቍስቋም፡ ለደቂቅ፡ አመ፡ ቀተልዎሙ፡ ሐራ፨ ለአምላከ፡ ሰማይ፡ በሊዮ፡ ማርያም፡ ወለተ፡ ዕዝራ፨ አማንኑ፡ ትኴንና፡ በእንተ፡ ፴ነገራ፨ ለዘ፡ ታፈቅረኪ፡ ነፍስ፡ በኵሉ፡ ምግባራ፨","english":"Salutation to your navel, a likeness of a hot spring in the midst; and to your womb, pure, together with your waist, blessed. Mary, holy, mother of the holy God. Have mercy on me, the circuit of my soul, until the third heaven, when the jealous angel contended in the air.\n\nSalutation to your virginity, a treasury of the five senses; and to your two sides, pillars of the speaking sanctuary. Mary, ark and tablet of the new covenant. Anoint me with the oil of fasting until the sole of the foot and the head, for fasting heals the pain of the soul.\n\nSalutation to your knees at the time of revelation and prostration, together with your feet, rank upon rank, which bow in worship. Mary, by your word, for you partook of the Word. Entreat your son to grant me his mercy, when the sinner of the whole earth descends into the fire.\n\nSalutation to your soles and to your ankles, which went into the mountain of Qʷesqʷam for the children when the free men killed them. To the God of heaven, O Mary, daughter of Ezra, I believe you will judge concerning the thirty matters, for the soul that loves you in all its deeds.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the pattern of salutations to body parts, moving from the navel and womb to virginity, sides, knees, feet, soles, and ankles, each followed by a petition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ማርያም፡ ታቦት፡ ወጽላተ፡ ኪዳን፡ ሐዲስ","severity":"info","text":"Mary is called 'ark and tablet of the new covenant,' a title linking her to the Ark of the Covenant and the tablets of the Law, emphasizing her role as bearer of the Word.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ደብረ፡ ቍስቋም","severity":"info","text":"The mountain of Qʷesqʷam is a traditional site in Egypt associated with the Holy Family's flight, here connected to the martyrdom of children by 'free men' (likely a reference to Herod's slaughter of the innocents).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"አመ፡ ውስተ፡ እሳት፡ ይወዲ፡ ኃጥኣነ፡ ምድር፡ ኵሎ","severity":"info","text":"The descent of sinners into fire echoes New Testament imagery of hellfire (e.g., Matthew 25:41, Revelation 20:10), though no specific verse is quoted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"፴ነገራ","severity":"info","text":"The 'thirty matters' (፴ነገራ) likely refer to a set of doctrinal or legal points, possibly the thirty articles of faith or a local tradition; the exact reference is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'thirty matters' (፴ነገራ) is not specified; it may refer to a known catechetical or legal list.","The phrase 'when the free men killed them' could refer to Herod's massacre or another historical event; the text does not clarify."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ሰላም፡ ለአጻብዕኪ፡ አቅርንተ፡ አእጋር፡ ክልኤቲ፨ ወለአጽፋሪሆን፡ ለለአሐቲ፨ በኪዳንኪ፡ ማርያም፡ ኀጢአትየ፡ ክብቲ፨ ሰብእሰ፡ ካልእየ፡ እንዘ፡ ከማየ፡ መዋቲ፨ በጽውዐ፡ ልሳን፡ ደምየ፡ ቀዲሖ፡ ይሰቲ፨\n\nሰላም፡ ለቆምኪ፡ አየረ፡ ትሩፋት፡ ዘሐፀኖ፨ ወዐውሎ፡ ኀጢአት፡ ዘኢያጽነኖ፨ በክንፈ፡ ኪዳንኪ፡ ክድንኒ፡ ማርያም፡ እምተኰንኖ፨ ሶበ፡ ኪዳንኪ፡ ምክንያተ፡ ድኂን፡ ኢኮኖ፨ ነፍሰ፡ በላዔ፡ ሰብእ፡ መኑ፡ እምክህለ፡ አድኅኖ፨\n\nሰላም፡ ለመልክአ፡ ሐና፡ ወኤልሳቤጥ፨ ዘብዑድ፡ ሥኑ፡ ወልምላሜሁ፡ ፍሉጥ፨ ማርያም፡ ድንግል፡ ድንግልተ፡ አፍኣ፡ ወውስጥ፨ ቤዛ፡ ይኩነኒ፡ ኪዳንኪ፡ በገጸ፡ ፈጣሪ፡ ሥሉጥ፨ አመ፡ ወርኀ፡ ንግድ፡ ዮኀልቅ፡ ወይፀራዕ፡ በሤጥ፨\n\nሰላም፡ ለፀአተ፡ ነፍስኪ፡ በነጽሮ፡ ብርሃን፡ ዘየኀቱ፨ መልአከ፡ አፍርሆ፡ ጸሊም፡ እንበለ፡ ያደንግፅኪ፡ በጽላሎቱ፨ ኣምሕለኪ፡ ማርያም፡ ለእግዚአብሔር፡ በመለኮቱ፨ ከመ፡ ያድኅነኒ፡ በኪዳንኪ፡ እመደንግፃን፡ ሠለስቱ፨ አመ፡ ይፈልጠኒ፡ ሞት፡ እምሥጋየ፡ ዝንቱ፨","english":"Salutation to your fingers, the keys of the two doors; and to their nails, each one. By your covenant, Mary, my sins are heavy. The first person of me, while like a mortal, the tongue of blood, having consecrated my blood, drinks.\n\nSalutation to your stature, a cloud of grace that has sheltered, and a circuit of sin that has been made distant. By the wing of your covenant, cover me, Mary, from being established. When your covenant is the cause of salvation, it is a sign. The soul of the devourer of man, who is able to save it?\n\nSalutation to the form of Hannah and Elizabeth, whose beauty is distant and whose splendor is manifest. Mary, virgin of virgins, mouth and interior. Let your covenant be a ransom for me before the triune Creator. When the month of the journey passes and is cut off by a rod.\n\nSalutation to the going out of your soul in the pure light that is hidden. The angel of fear, dark, without causing you to tremble in its shadow. I entreat you, Mary, for God in his divinity, that he may save me by your covenant from the three tremblings. When death separates me from this body of mine.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ሰላም፡ ለአጻብዕኪ፡","severity":"info","text":"The passage opens with the standard salutation formula ሰላም ለ- (salutation to-), marking the beginning of a new strophic unit in the Malkǝʾ-hymn sequence.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኪዳን","severity":"info","text":"The term ኪዳን (covenant) is a key theological concept in this hymn, referring to Mary's protective covenant with the faithful, invoked repeatedly for salvation.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሰብእሰ፡ ካልእየ፡ እንዘ፡ ከማየ፡ መዋቲ","severity":"info","text":"The phrase 'the first person of me, while like a mortal' echoes Pauline anthropology (1 Cor 15) contrasting the mortal body with the immortal soul, a common theme in Ethiopic hymnody.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ሐና፡ ወኤልሳቤጥ","severity":"info","text":"Hannah and Elizabeth are the mothers of Samuel and John the Baptist respectively, invoked here as typological figures of righteous maternity, linking Mary to biblical matriarchs.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ኣምሕለኪ፡ ማርያም፡ ለእግዚአብሔር፡ በመለኮቱ","severity":"info","text":"The entreaty 'I entreat you, Mary, for God in his divinity' reflects the intercessory role of Mary in Ethiopic tradition, where she mediates between the faithful and the divine.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ዘብዑድ፡ ሥኑ፡ ወልምላሜሁ፡ ፍሉጥ","severity":"caution","text":"The phrase 'whose beauty is distant and whose splendor is manifest' is syntactically ambiguous; it may refer to Hannah and Elizabeth or to Mary's form, and the Geʿez allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'whose beauty is distant and whose splendor is manifest' is unclear: it could describe Hannah and Elizabeth or Mary's form (መልክአ).","The phrase 'when the month of the journey passes and is cut off by a rod' is obscure; 'rod' (ሤጥ) may be a metaphor for divine judgment or a scribal error."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ሰላም፡ ለበድነ፡ ሥጋኪ፡ ዘኢጐንደየ፡ በምስካብ፨ እስመ፡ አንሥኦ፡ ፍጡነ፡ መንፈሰ፡ ሕይወቱ፡ ለአብ፨ ኢይትነከር፡ ለኪ፡ ማርያም፡ አድኅኖተ፡ ጻድቃን፡ ሕዝብ፨ እስመ፡ አድኀንኪ፡ ኃጥኣነ፡ በኪዳንኪ፡ ጥበብ፨ ዝኬ፡ መንክር፡ ወዝኬ፡ ዕጹብ፨\n\nሰላም፡ ለግንዘተ፡ ሥጋኪ፡ በመዋጥሐ፡ ክታን፡ ወከርቤ፨ ላዕለ፡ እደ፡ ጴጥሮስ፡ ብእሴ፡ ይባቤ፨ ተሣሀልኒ፡ ማርያም፡ ወኢትበልኒ፡ አመ፡ ምንዳቤ፨ ለምንት፡ ታአኵት፡ ኪዳንየ፡ ወረድኤትየ፡ ዐቃቤ፨ ቅብአ፡ ኃጥኣን፡ አኮኑ፡ ኢይትቀባእ፡ እቤ፨\n\nሰላም፡ ለመቃብርኪ፤ እለ፡ ይትጋብኡ፡ ባቲ፨ ለአሕዛብ፡ ኵሎሙ፡ እስመ፡ ምክሖሙ፡ አንቲ፨ ማርያም፡ ብጽሕኒ፡ ለሰዐተ፡ ሞትየ፡ ለመዋቲ፨ እምነፍሰ፡ ክርስቲያን፡ አኮኑ፡ ሶበ፡ ይመውት፡ አሐቲ፨ ለናዝዞታ፡ ፍጡነ፡ ትበጽሒ፡ አንቲ፨\n\nሰላም፡ ለትንሣኤኪ፡ ለትንሣኤ፡ ክርስቶስ፡ አምሳሊሁ፨ አንቀጸ፡ መቃብር፡ ዝጉሐ፡ እንዘ፡ ኢያርኁ፨ ማርያም፡ አንቲ፡ ለአዳም፡ ጥንተ፡ ተስፋሁ፨ ሶበ፡ አኮ፡ ጸሎትኪ፡ ወኪዳንኪ፡ ምስሌሁ፨ ውስተ፡ ዕመቀ፡ ሀጕል፡ እምኮነ፡ በነፍሱ፡ ወሥጋሁ፨","english":"Salutation to the burial of your flesh, which was hidden in the tomb; for it quickly raised the spirit of the life of the Father. It is not hidden from you, Mary, the salvation of the righteous people; for you saved the sinners by your covenant of wisdom. This is a marvel, and this is a wonder.\n\nSalutation to the embalming of your flesh with ointment of myrrh and balsam, upon the hand of Peter, a man of desire. Have mercy on me, Mary, and do not tell me of my punishment. Why do you despise my covenant and my help, the guardian? The oil of sinners, is it not? It shall not be received, I say.\n\nSalutation to your tomb, wherein are buried all the nations, for you are their counsel. Mary, hasten to the hour of my death, to the dying. Is it not from the soul of a Christian when one dies? You quickly come to its consolation.\n\nSalutation to your resurrection, the likeness of the resurrection of Christ. The bolt of the tomb is sealed while it is not opened. Mary, you are for Adam the beginning of his hope. When was your prayer and your covenant not with him? In the depth of the abyss, he was by his soul and his flesh.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ሰላም፡ ለበድነ፡ ሥጋኪ፡","severity":"info","text":"The passage comprises four stanzas, each opening with 'Salutation to...' and treating a different aspect of Mary's body or event: burial, embalming, tomb, and resurrection. This follows the typical Malkǝʾ-hymn structure of sequential salutations.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኪዳን","severity":"info","text":"The Geʿez term 'ኪዳን' (kidān) means 'covenant' or 'pact', central to the hymn's title and theme. Here it refers to Mary's protective covenant with believers, a key concept in Ethiopic Marian theology.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ለትንሣኤኪ፡ ለትንሣኤ፡ ክርስቶስ፡ አምሳሊሁ","severity":"info","text":"The fourth stanza explicitly likens Mary's resurrection to Christ's, echoing 1 Corinthians 15:20-23 on resurrection as a prototype. The 'bolt of the tomb' imagery recalls the sealed tomb of Christ in the Gospels.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ለግንዘተ፡ ሥጋኪ፡ በመዋጥሐ፡ ክታን፡ ወከርቤ","severity":"info","text":"The embalming of Mary's flesh with myrrh and balsam, and the mention of Peter, reflects the Ethiopic tradition of Mary's Dormition, where Peter anoints her body. This is not canonical but part of apocryphal narratives.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ማርያም፡ አንቲ፡ ለአዳም፡ ጥንተ፡ ተስፋሁ","severity":"info","text":"Mary is called 'the beginning of hope for Adam', a typology common in Ethiopic hymnody, presenting her as the new Eve who redeems Adam's fall. This reflects a developed Marian soteriology in the tradition.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ቅብአ፡ ኃጥኣን፡ አኮኑ፡ ኢይትቀባእ፡ እቤ","severity":"caution","text":"The phrase 'the oil of sinners, is it not? It shall not be received' is ambiguous: it may refer to the rejection of sinful offerings or to a liturgical anointing. The Geʿez allows both readings, and the English draft's 'I say' is interpretive.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the oil of sinners' in stanza 2 is unclear: it may be a metaphor for the speaker's own sinful state or a reference to a specific ritual oil.","The phrase 'the bolt of the tomb is sealed while it is not opened' in stanza 4 could imply either a miraculous preservation or a theological paradox about Mary's resurrection."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ሰላም፡ ለፍልሰተ፡ ሥጋኪ፡ ኀበ፡ መካነ፡ ሕይወት፡ ዘተሐደሰ፨ እምቅድመ፡ ዝኒ፡ ኀቤሁ፡ ሥጋ፡ ወልድኪ፡ ፈለሰ፨ ቤዛዊተ፡ ዓለም፡ ማርያም፡ ኣስተበቍዐኪ፡ አንሰ፨ ትቤዝዊ፡ በኪዳንኪ፡ ዘጸላእትየ፡ ነፍሰ፨ እስመ፡ በሥራይኪ፡ ለቍስልየ፡ ቀባእክኒ፡ ፈውሰ፨\n\nኣአኵቶ፡ ለእግዚአብሔር፡ ለዘጸውዐኒ፡ ጽዋዔ፨ ተዝካረ፡ ኪዳንኪ፡ ንግበር፡ ማእከለ፡ ምንዱባን፡ ጉባኤ፨ ተመጠዊዮ፡ ባሕቱ፡ ማርያም፡ አመ፡ ትንሣኤ፨ ወአንብሪ፡ በርእሰ፡ ነፍሱ፡ አክሊላተ፡ መንግሥት፡ ሱባዔ፨ ለነባቤ፡ ዝንቱ፡ ድርሰት፡ አርብዓ፡ ወክልኤ፨\n\nስብሐት፡ ለኪ፡ ማርያም፡ በኍልቈ፡ አድባር፡ ወአውግር፨ ስብሐት፡ ለኪ፡ ማርያም፡ በኍልቈ፡ ዕፀዋት፡ ወሣዕር፨ ስብሐት፡ ለኪ፡ ማርያም፡ በኈልቈ፡ ቀላያት፡ ወባሕር፨ ስብሐት፡ ለኪ፡ ማርያም፡ በኍልቈ፡ ኵሉ፡ ፍጡር፨ ምሉእ፡ ስብሐትኪ፡ በሰማይ፡ ወምድር፨\n\nሰላም፡ ለኪ፡ ኪዳነ፡ ምሕረት፡ ትስፋየ፡ ዘታጸድቂ፡ ኃጥአ፨ ወዘተኀሥሢ፡ አሐደ፡ በግዐ፨ ዘተገድፈ፡ እምነ፡ ተስዓ፨","english":"Salutation to the translation of your flesh to the place of life, which was renewed. Before this, the flesh of your Son had departed to him. You are the savior of the world, Mary; I have been confounded. You will save my soul by your covenant, for by your healing of my wound you have given me a cure.\n\nI praise the Lord, who has summoned me to his feast. Let us make a memorial of your covenant in the midst of the assembly of the chosen. Only be intercessor, Mary, at the resurrection, and place upon the head of his soul the crowns of the kingdom as a reward for the speaker of this composition, forty-two.\n\nPraise to you, Mary, by the number of mountains and hills. Praise to you, Mary, by the number of trees and grasses. Praise to you, Mary, by the number of lakes and seas. Praise to you, Mary, by the number of every creature. Your praise is full in heaven and earth.\n\nSalutation to you, Covenant of Mercy, who increases and justifies the sinner, and who makes one to hasten from the ninety-nine who were abandoned.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ኣአኵቶ ለእግዚአብሔር ለዘጸውዐኒ ጽዋዔ","severity":"info","text":"The speaker shifts from direct address to Mary to a doxological aside praising the Lord, marking a structural break before the covenant memorial.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኪዳነ ምሕረት","severity":"info","text":"The title 'Covenant of Mercy' (Kidanä Məḥrät) is a standard epithet for Mary in Ethiopic tradition, emphasizing her role as intercessor and guarantor of divine mercy.","cites":[{"key":"ed:LIT3082RepCh362","label":"source edition: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"እምነ ተስዓ","severity":"info","text":"The phrase 'from the ninety-nine who were abandoned' likely echoes the parable of the lost sheep (Matthew 18:12–14) or the ninety-nine sheep in John 10, symbolizing the one sinner saved by Mary's covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"አርብዓ ወክልኤ","severity":"info","text":"The number 'forty-two' (አርብዓ ወክልኤ) likely refers to the total number of stanzas in the hymn, a common structural feature in Ethiopic malkǝʾ-hymns.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ስብሐት ለኪ ማርያም በኍልቈ አድባር ወአውግር","severity":"info","text":"The litany of praise 'by the number of mountains... trees... lakes... every creature' reflects a widespread Ethiopic doxological pattern, also found in the 'Salutation to Mary' (Sǝllase) and other hymns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኣስተበቍዐኪ አንሰ","severity":"caution","text":"The phrase 'I have been confounded' (ኣስተበቍዐኪ አንሰ) is ambiguous: it may express humility or confusion before Mary's saving power; the Geʿez verb can also mean 'to be amazed' or 'to be put to shame'.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the speaker of this composition' (ነባቤ ዝንቱ ድርሰት) is not specified; it may be the hymn's author or the liturgical performer.","The phrase 'from the ninety-nine who were abandoned' could refer to a specific biblical or apocryphal narrative not explicitly cited."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ሰላም፡ ለኪ፡ ኪዳነ፡ ምሕረት፡ ሐውልት፡ ዘተከለኪ፡ እግዚእ፨ ትእምርተ፡ አድኅኖ፡ ትኩኒ፡ ለኵሉ፡ ኃጥእ፨ ፍቅርኪ፡ ዘያጸንዕ፨\n\nሰላም፡ ለኪ፡ ኪዳነ፡ ምሕረት፡ በማይ፡ ዘታጸንኒ፡ መድሎተ፨ ተአምኖተኒ፡ ብኪ፡ ረስዪ፡ ሊተ፨ ገድልኪ፡ ወትሩፋተ፨\n\nሰላም፡ ለኪዳነ፡ ምሕረት፡ ወርቅ፡ ወመዝገበ፡ ኵሉ፡ ንዋይ፨ አንቲ፡ ውእቱ፡ ምስካበ፡ ነዳይ፨ ወብዕል፡ ዘበሰማይ፨\n\nሰላም፡ ለኪ፡ ሶበ፡ ስእንኩ፡ ጸዲቀ፡ በምግባረ፡ ሠናይ፡ ወገድል፨ አስመኩ፡ ብኪ፡ ኪዳነ፡ ድንግል፨ መድኀኒተ፡ ነፍስየ፡ እምነ፡ ሀጕል፨\n\nሰላም፡ ለኪ፡ ኪዳነ፡ ምሕረት፡ አንቲ፡ አረቦነ፡ መንፈስ፡ ዘላዕሉ፨ ዘያፈቅረኪ፡ በተስፋ፡ ይሄሉ፨ እስከ፡ አመ፡ ይከውን፡ ትንሣኤ፡ ኵሉ፨\n\nሰላም፡ ለኪ፡ በስመ፡ ኪዳንኪ፡ ቤተ፡ ለዘሐነጸ፡ ገብርኪ፨ ወለእመ፡ ጸለይነ፡ በስምኪ፨ ማርያም፡ ፈትቲ፡ እምበረከትኪ፨ ሰአሊ፡ ኀበ፡ ኄር፡ ወልድኪ፨","english":"Salutation to you, Covenant of Mercy, a monument that the Lord placed in you. A sign of salvation you become for every sinner. Your love that endures.\n\nSalutation to you, Covenant of Mercy, by water that you quench my thirst. My faith in you, accept for me. Your deed and inheritance.\n\nSalutation to the Covenant of Mercy, gold and treasure of all wealth. You are the refuge of the poor and the master in heaven.\n\nSalutation to you, when I sought righteousness in good works and deed, I took refuge in you, Covenant, Virgin. Salvation of my soul from sorrow.\n\nSalutation to you, Covenant of Mercy, you are the pledge of the Spirit of the humble. He who loves you abides in hope until the resurrection of all.\n\nSalutation to you, in the name of your covenant, a house for him who built your servant. And if we pray in your name, Mary, release from your blessing. Intercede with your good Son.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ኪዳነ፡ ምሕረት፡","severity":"info","text":"The phrase 'Covenant of Mercy' is a title of Mary central to this hymn, invoking her role as mediator of divine mercy through a covenant.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This final passage consists of six salutation stanzas, each beginning with 'ሰላም፡ ለኪ፡' (Salutation to you), following the pattern of the preceding passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'water that you quench my thirst' may allude to the Marian miracle tradition of the Covenant of Mercy, where water is a symbol of spiritual refreshment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ትንሣኤ፡ ኵሉ፡","severity":"info","text":"The phrase 'resurrection of all' echoes New Testament eschatological hope (e.g., 1 Corinthians 15), linking Mary's covenant to universal salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The hymn's closing appeal to Mary to 'intercede with your good Son' reflects the Ethiopic tradition of Mary as intercessor, a key theme in the Covenant of Mercy devotion.","cites":[{"key":"betmas:LIT3082RepCh362","label":"betmas: Malkǝʾ-hymn of the Covenant of Mercy","url":"https://betamasaheft.eu/LIT3082RepCh362"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'by water that you quench my thirst' could be metaphorical or refer to a specific ritual; the text does not clarify.","The identity of 'your servant' in the final stanza is ambiguous—possibly the hymn's author or a devotee."],"confidence":"medium","notes":[]}]}