{"slug":"LIT3515Epistle","id":"ethiopic:betmas:LIT3515Epistle","title":"መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","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":"2026-11-15T04:53:06Z","cost_usd":0.029438},"source":{"registry_id":"ethiopic:betmas:LIT3515Epistle","work_id":"LIT3515Epistle","edition":"betmas","language":"","license":"CC BY-SA 4.0 (per file); site footer states NC-SA - treat as NC","url":"https://betamasaheft.eu/LIT3515Epistle"},"stats":{"passages":58,"english_words":11107,"coptic_letters":0,"commentary_units":324,"commentary_kinds":10,"derived_notes":0,"ambiguities":111,"work_notes":5,"external_links":4,"timeline":3},"summary":{"work":"LIT3515Epistle","abstract":"The Geʿez work 'መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡' is a translation of the canonical Epistle to the Romans, attributed to Paul. Its title means 'Epistle of Paul to the People of Rome.' The translation likely derives from a Greek or Syriac Vorlage and is transmitted within the Ethiopian Orthodox Tewahedo tradition. The date of this specific version is uncertain, though the Geʿez New Testament is generally dated to the 5th–7th centuries. The source edition 'betmas' lacks a critical apparatus, and the textual basis is not fully documented. The work is used in liturgy and commentary, reflecting Ethiopian exegetical traditions that connect Paul's teaching to Old Testament prophecy.","historical_context":"The Geʿez translation of the Epistle to the Romans belongs to the broader corpus of the Ethiopian Orthodox Tewahedo Church's New Testament, which was likely translated from Greek or Syriac sources between the 5th and 7th centuries, during the Aksumite period. The Ethiopian church developed a distinct liturgical and canonical tradition, including a broader canon than other Christian traditions. The specific manuscript underlying the 'betmas' edition is undated, but it likely originates from a later medieval copy, as the Geʿez textual tradition continued to be copied and revised. The work's heading addresses the epistle 'to the Land of Rome,' reflecting a geographic rather than communal designation, consistent with Ethiopian liturgical usage. The translation was used in liturgical readings and commentaries, where Pauline texts were interpreted as continuous with Old Testament prophecy, a hallmark of Ethiopian exegesis.","significance":"This Geʿez version of Romans is significant for understanding the transmission of Pauline literature in the Ethiopian Orthodox tradition. It illustrates how the epistle was adapted to local liturgical and exegetical practices, such as addressing the letter to a geographic region. The work also provides insight into the broader history of biblical translation in the Aksumite and medieval periods, though its precise dating and textual lineage remain uncertain.","timeline":[{"date":"5th–7th c.","event":"Probable period for the initial translation of the Geʿez New Testament, including Romans, from Greek or Syriac."},{"date":"Undated","event":"Manuscript of this specific Geʿez version of Romans copied, possibly in a later medieval period."},{"date":"20th c.","event":"Edition 'betmas' published, but without critical apparatus or documented textual basis."}],"relations":[{"work":"Epistle to the Romans (Greek original)","relation":"source text for this Geʿez translation","key":"","label":null,"url":null},{"work":"Geʿez New Testament","relation":"part of the same translation corpus","key":"","label":null,"url":null},{"work":"Ethiopian Orthodox Tewahedo Church liturgy","relation":"used in liturgical readings and commentaries","key":"","label":null,"url":null}],"external_links":[{"key":"betmas:LIT3515Epistle","label":"betmas edition of the work","url":"https://betamasaheft.eu/LIT3515Epistle","reason":"Primary source edition cited in the notes."},{"key":"ed:LIT3515Epistle","label":"Editorial notes for the work","url":"https://betamasaheft.eu/LIT3515Epistle","reason":"Provides additional context on the edition."},{"key":"wikipedia:Epistle to the Romans","label":"Wikipedia article on the Epistle to the Romans","url":"https://en.wikipedia.org/wiki/Epistle_to_the_Romans","reason":"General background on the canonical text."},{"key":"wikipedia:Ethiopian Orthodox Tewahedo Church","label":"Wikipedia article on the Ethiopian Orthodox Tewahedo Church","url":"https://en.wikipedia.org/wiki/Ethiopian_Orthodox_Tewahedo_Church","reason":"Context for the transmission community."}],"cautions":["The date of this specific Geʿez translation is uncertain; the 5th–7th century range for the Geʿez New Testament is a general estimate.","The source edition 'betmas' lacks a critical apparatus, so the textual basis and variant readings are not documented.","The manuscript tradition is complex, and this version may represent a later recension rather than the original translation."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000433,"generated":"2026-11-15T01:45:37Z"},"checks":{"work":"LIT3515Epistle","status":"warn","blocking":[],"warnings":[{"code":"mixed-script","i":1,"share":0.44}],"stats":{"passages":58,"translated":58,"commentary_passages":58,"commentary_units":324,"english_words":11107,"source_letters":27400,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Geʿez title translates as 'Epistle of Paul to the People of Rome'. The work is a translation of the canonical Epistle to the Romans.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"This Geʿez version likely derives from a Greek or Syriac Vorlage, transmitted through the Ethiopian Orthodox tradition. The manuscript tradition is complex.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Epistle to the Romans is part of the broader New Testament canon in the Ethiopian Orthodox Tewahedo Church, used in liturgy and commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The translation date is uncertain; the Geʿez New Testament is generally dated to the 5th–7th centuries, but this specific manuscript may be later.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The source edition 'betmas' does not provide a critical apparatus or variant readings; the textual basis for this edition is not fully documented.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"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: 58 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":58},"term_index":[],"citations":{"betmas:LIT3515Epistle":{"label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"},"ed:LIT3515Epistle":{"label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}},"segments":[{"i":1,"ref":"p1","source":"The following is a preliminary division of the Epistle to the Romans into textparts which are\npresent in manuscripts, not taking into consideration the different recensions.\n\nPrescription\nለብሔረ፡ ሮሜ፡\nመልእክት፡ ቀዳማዊ፡ ኀበ፡ ሰብአ፡ ሮሜ፡\n\nIntroduction to the epistle\n\nEpistle\nAll incipits are from\n\n. The text of the Epistle itself is taken from the printed EOTC Bible.\n\nምዕራፍ 1\n\nበእንተ፡ ጽዋዔሁ\n\nእምጳውሎስ፡ ገብሩ፡ ለእግዚእነ፡ ኢየሱስ፡ ክርስቶስ። ወሐዋርያ፡ ዘተጸውዐ፡ ወተፈልጠ፡ ለትምህርተ፡ ወንጌለ፡ እግዚአብሔር።\n\nዘአቅደመ፡ ነጊረ፡ በአፈ፡ ነቢያቲሁ፡ ወበመጻሕፍቲሁ፡ ቅዱሳት።\n\nበእንተ፡ ወልዱ፡ ዘተወልደ። ወመጽአ፡ እምዘርዐ፡ ዳዊት፡ በሥጋ፡ ሰብእ።","english":"To the Land of Rome\n\nFirst Epistle to the People of Rome\n\nChapter 1\n\nConcerning His Calling\n\nFrom Paul, servant of our Lord Jesus Christ, and apostle who was called and chosen for the teaching of the Gospel of God.\n\nWho had previously spoken through the mouth of His prophets and through His holy books.\n\nConcerning His Son, who was born and came from the seed of David in human flesh.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"መልእክት፡ ቀዳማዊ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","severity":"info","text":"The heading 'First Epistle to the People of Rome' marks the beginning of the epistle proper, following the prescription that names the destination.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ጽዋዔሁ","severity":"info","text":"The term ጽዋዔሁ (His calling) refers to Paul's divine vocation as an apostle, a key concept in the epistle's self-presentation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ለብሔረ፡ ሮሜ፡","severity":"info","text":"The phrase 'To the Land of Rome' reflects the Geʿez tradition of addressing the epistle to a geographic region rather than a community, consistent with Ethiopian liturgical usage.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"እምዘርዐ፡ ዳዊት፡","severity":"info","text":"The phrase 'from the seed of David' echoes Old Testament messianic prophecies (e.g., 2 Samuel 7:12–16; Isaiah 11:1) and is a standard Christological claim in Geʿez introductions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ዘአቅደመ፡ ነጊረ፡ በአፈ፡ ነቢያቲሁ፡","severity":"info","text":"This phrase, 'who had previously spoken through the mouth of His prophets,' reflects the Ethiopian exegetical tradition that Paul's teaching is continuous with Old Testament prophecy, a common theme in Geʿez commentaries.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source edition (betmas) notes that the text is a preliminary division not taking into account different recensions; the exact manuscript basis for the incipits is not specified."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ወአርአየ፡ ከመ፡ ወልደ፡ እግዚአብሔር፡ ውእቱ፡ በኀይሉ፡ ወበመንፈሱ፡ ቅዱስ። ከመ፡ ተንሥአ፡ እምዉታን፡ ኢየሱስ፡ ክርስቶስ፡ እግዚእነ።\n\nዘቦቱ፡ ረከብነ፡ ጸጋ፡ ወተሠየምነ፡ ሐዋርያተ። ከመ፡ ናስምዖሙ፡ ለአሕዛብ፡ ወይእመኑ፡ በስሙ።\n\nከመ፡ አንትሙኒ፡ ይእዜ፡ ኮንክሙ፡ ጽዉዓነ፡ በኢየሱስ፡ ክርስቶስ። በእንተ፡ ጽዉዓን፡ ወበእንተ፡ ሃይማኖቶሙ\n\nለኵሎሙ፡ እለ፡ ሀለዉ፡ ብሔረ፡ ሮሜ። ፍቁራኒሁ፡ ለእግዚአብሔር፡ ወኅሩያኒሁ፡ ወቅዱሳኒሁ። ሰላም፡ ለክሙ፡ ወጸጋ፡ እግዚአብሔር፡ አቡነ፡ ወእግዚእነ፡ ኢየሱስ፡ ክርስቶስ።\n\nአቀድም፡ አእኲቶቶ፡ ለእግዚአብሔር፡ በኢየሱስ፡ ክርስቶስ፡ በእንተ፡ ኵልክሙ። እስመ፡ ተሰምዐት፡ ሃይማኖትክሙ፡ ውስተ፡ ኵሉ፡ ዓለም።\n\nወእግዚአብሔር፡ ሰማዕትየ፡ ዘኪያሁ፡ አመልክ፡ በኵሉ፡ መንፈስየ። ወበትምህርተ፡ ወልዱ፡ ከመ፡ እዜከረክሙ፡ በጸሎትየ፡ ዘልፈ።\n\nወእስእል፡ ከመ፡ ይሠርሐኒ፡ እግዚአብሔር፡ በፈቃዱ፡ እምጻእ፡ ኀቤክሙ።\n\nእስመ፡ እፈቅድ፡ እርአይክሙ። ወከመ፡ ትርከቡ፡ ጸጋሁ፡ ለመንፈስ፡ ቅዱስ፡ በእንተ፡ ዝ፡ ከመ፡ ይትፈሣሕ፡ ልብክሙ፡ እስመ፡ ኀበርክሙ፡ አሚነ፡ ምስሌየ። በእንተ፡ ጻሕቀ፡ መምህራን፡ ወዕሴቶሙ","english":"And he showed that he is the Son of God by his power and by his Holy Spirit, as Jesus Christ our Lord rose from the dead.\n\nFrom him we have received grace and have been appointed apostles, so that we might proclaim him to the nations and they might believe in his name.\n\nJust as you also were once called by Jesus Christ, concerning the calling and concerning the faith of all those who are in the land of Rome. His beloved ones of God, and his chosen ones, and his saints: peace to you, and the grace of God our Father and our Lord Jesus Christ.\n\nFirst, I give thanks to God through Jesus Christ on behalf of all of you, because your faith has been heard throughout the whole world.\n\nAnd God is my witness that I serve him with all my spirit, and through the teaching of his Son, that I may remember you in my prayer always.\n\nAnd I ask that God may grant me by his will to come to you.\n\nFor I desire to see you, and that you may receive the grace of the Holy Spirit, so that your heart may rejoice because you have believed with me concerning the laughter of the teachers and their shame.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ወአርአየ","severity":"info","text":"The passage opens with a narrative statement that Christ demonstrated his divine nature through resurrection, then shifts to a first-person apostolic voice and concludes with a greeting and prayer for the Roman community.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ሐዋርያተ","severity":"info","text":"The Geʿez term ሐዋርያተ (ḥāwāryāt) means 'apostles,' here used in the plural to refer to Paul and his companions as appointed messengers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ከመ፡ ተንሥአ፡ እምዉታን","severity":"info","text":"The phrase 'as he rose from the dead' echoes the resurrection narrative of Jesus Christ, a central Christian doctrine, likely referencing the Gospels or Pauline kerygma.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ሮሜ","severity":"info","text":"The letter is addressed to the Christian community in Rome, a major urban center of the early church, reflecting Paul's missionary strategy and the importance of the Roman church.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ጻሕቀ፡ መምህራን፡ ወዕሴቶሙ","severity":"info","text":"The reference to 'the laughter of the teachers and their shame' may allude to polemics against false teachers, a theme in early Christian reception of Paul's letters.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ዘቦቱ፡ ረከብነ፡ ጸጋ፡","severity":"caution","text":"The phrase 'from him we have received grace' is ambiguous: the antecedent could be Christ or God, and the Geʿez pronoun ዘቦቱ (zabotu) may reflect a textual variant or scribal choice.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The antecedent of 'from him' (ዘቦቱ) in the second paragraph is ambiguous between Christ and God; the translation takes it as Christ, but the Geʿez allows either.","The phrase 'concerning the laughter of the teachers and their shame' is obscure; it may refer to a specific incident or polemical context not fully recoverable."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ወእፈቅድ፡ ባሕቱ፡ ታእምሩ፡ አኀዊነ፡ ከመ፡ ዘልፈ፡ እፈቅድ፡ እምጻእ፡ ኀቤክሙ። ወይሰአነኒ፡ እስከ፡ ይእዜ።\n\nወለእመኒ፡ ቦ፡ ከመ፡ እርከብ፡ ዕሴትየ፡ በላዕሌክሙ። ከመ፡ በላዕለ፡ አሕዛብኒ፡ ወበላዕለ፡ አረሚኒ። ወበላዕለ፡ ሐቃልኒ፡ ወለጠቢባንኒ፡ ወለአብዳንኒ።\n\nእስመ፡ ይደልወኒ፡ ለኵሉ፡ ሰብእ፡ እምሀር።\n\nወዓዲ፡ ፈድፋደ፡ እጽሕቅ፡ ለክሙ፡ ለእለ፡ ብሔረ፡ ሮሜ፡ እምሀርክሙ።\n\nእስመ፡ ኢየኀፍር፡ ምህሮ፡ ወንጌሉ። እስመ፡ ኀይሉ፡ ለእግዚአብሔር፡ ውእቱ። ዘያሐይዎሙ፡ ለኵሎሙ፡ እለ፡ የአምኑ፡ ቦቱ። ለአይሁዳዊ፡ ቀዳማዊ፡ ወለአረማዊኒ፡ ደኃራዊ።\n\nወቦቱ፡ ያስተርኢ፡ ጽድቀ፡ እግዚአብሔር፡ ወርትዑ። እስመ፡ ያጸድቆሙ፡ ለእለ፡ የአምኑ፡ ቦቱ፡ በአሚን። እስመ፡ ከማሁ፡ ይብል፡ መጽሐፍ፡ ጻድቅአ፡ በአሚን፡ የሐዩ። በእንተ፡ መቅሠፍት፡ ዘይመጽእ፡ ላዕለ፡ ኃጥኣን\n\nወይመጽእ፡ መቅሠፍተ፡ እግዚአብሔር፡ እምሰማይ። ላዕለ፡ ኵሉ፡ ሰብእ፡ ኃጥእ፡ ወዐማፂ። እለ፡ የአምርዋ፡ ለጽድቅ፡ ወይመይጥዋ፡ በዐመፃሆሙ።","english":"And I desire only that you know, my brothers, as I have always desired from the time I came to you, and it has been asked of me until now.\n\nAnd if indeed I find my worth among you, as among the Gentiles and among the Greeks, and among the farmers, and among the wise, and among the servants,\n\nbecause I owe it to every man from the beginning.\n\nAnd again, I especially strive for you who are from the city of Rome, from your beginning,\n\nbecause I do not despise the teaching of the Gospel, because the power of God is that which sustains all who believe in him: for the Jew first and for the Greek later.\n\nAnd in him is revealed the righteousness of God and his truth, because he justifies those who believe in him truly, because thus says the book: \"The righteous live truly,\" concerning the punishment that comes upon sinners.\n\nAnd the punishment of God comes from heaven upon every sinful and wicked man, those who know righteousness and reject it in their wickedness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The author expresses a long-standing desire for the audience's understanding, emphasizing continuity from his arrival to the present.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ዕሴትየ","severity":"info","text":"The Geʿez term ዕሴትየ (ʿesāteya) means 'my worth' or 'my value,' reflecting the author's humility and self-assessment among diverse groups.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"መጽሐፍ፡ ጻድቅአ፡","severity":"info","text":"The phrase 'the book: The righteous live truly' likely alludes to a scriptural passage, possibly from the Psalms or Wisdom literature, though the exact source is not identified in the allowed citations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The mention of 'Jew first and Greek later' reflects the early Christian missionary context, where Paul's ministry often prioritized Jewish communities before Gentile ones.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from personal address to doctrinal exposition, linking the author's worth to the universal power of God and the Gospel's teaching.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Geʿez text contains a possible scribal error: 'ኢየኀፍር' (ʿuyāḫafr) is unclear; it may be a misspelling of 'ኢየኀፍር' (I do not despise) or a variant, affecting the interpretation of the author's attitude toward teaching.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ኢየኀፍር' is ambiguous; it is read as 'I do not despise' but could be a scribal corruption.","The identity of 'the book' quoted is not specified; it may refer to a known scriptural text or a lost source."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"እስመ፡ አእምሮ፡ እግዚአብሔር፡ ክሡት፡ በኀቤሆሙ። ወአርአየ፡ እግዚአብሔር፡ ላዕሌሆሙ።\n\nወዘኢያስተርኢ፡ እግዚአብሔር፡ እምፍጥረተ፡ ዓለም። ይትዐወቅ፡ በፍጥረቱ፡ በኀልዮ፡ ወበአእምሮ። ወከመ፡ ዝ፡ ይትአመር፡ ኀይሉ፡ ወመለኮቱ፡ ዘለዓለም።\n\nከመ፡ ኢይርከቡ፡ በዘይትዋሥኡ፡ እስመ፡ እንዘ፡ የአምርዎ፡ ለእግዚአብሔር። አኮ፡ ከመ፡ እግዚአብሔር፡ ዘአእኰትዎ፡ ወሰብሕዎ። ዘእንበለ፡ ዘሐሰውዎ፡ ወረኵሱ፡ በኅሊናሆሙ፡ ወተጸለለ፡ ልቦሙ።\n\nወእንዘ፡ ይፈቅዱ፡ ይጥብቡ፡ አብዱ።\n\nእስመ፡ ወለጡ፡ ስብሐቲሁ፡ ለእግዚአብሔር፡ ዘኢይመውት። ወአምሳለ፡ ርእየተ፡ ሰብእ፡ መዋቲ፡ ረሰዩ። ወከመ፡ እንስሳ፡ ወከመ፡ አራዊት፡ ወከመ፡ አዕዋፍ።\n\nወበእንተ፡ ዝ፡ አግብኦሙ፡ ወኀደጎሙ። ከመ፡ ያርኵሱ፡ ርእሶሙ፡ ለሊሆሙ፡ ወያኅስሩ፡ ነፍስቶሙ።\n\nእስመ፡ ሐሰተ፡ ረሰይዎ፡ ለጽድቀ፡ እግዚአብሔር። ወአምለኩ፡ ወተፃአፅኡ፡ ተግባሮ፡ ወኀደግዎ፡ ለፈጣሬ፡ ኵሉ። ዘውእቱ፡ አምላክ፡ ቡሩክ፡ ለዓለመ፡ ዓለም፡ አሜን። በእንተ፡ እኩይ፡ መቅሠፍት","english":"For the knowledge of God is hidden from them, and God has shown himself over them.\n\nAnd what God has not revealed from the creation of the world is known through his creation, through his existence and through knowledge. And thus his power and his eternal kingdom are known.\n\nSo that they do not find what they seek, for while they know God, it is not as God whom they have confessed and praised, but as one whom they have imagined and depicted in their own minds, and their hearts have been darkened.\n\nAnd while they desire to guard, they have lost.\n\nFor they have attributed to God praises that do not die, and they have established for him the likeness of mortal human sight, and like beasts, and like wild animals, and like birds.\n\nAnd because of this, he has gathered them and left them, so that they might defile themselves and destroy their souls.\n\nFor they have established falsehood for the righteousness of God, and they have served and multiplied deeds, and they have abandoned the Creator of all, who is the blessed God for eternity, amen. Because of evil punishment.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"አእምሮ፡ እግዚአብሔር፡ ክሡት፡ በኀቤሆሙ","severity":"info","text":"The phrase 'the knowledge of God is hidden from them' introduces a theme of divine concealment and human ignorance, central to the passage's critique of false worship.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ከመ፡ ኢይርከቡ፡ በዘይትዋሥኡ","severity":"info","text":"The idea that seekers fail to find what they seek echoes Wisdom of Solomon 13:1-9, where vain pursuits of the divine are contrasted with true knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"አምሳለ፡ ርእየተ፡ ሰብእ፡ መዋቲ፡ ወከመ፡ እንስሳ፡ ወከመ፡ አራዊት፡ ወከመ፡ አዕዋፍ","severity":"info","text":"The critique of anthropomorphic and animalistic depictions of God reflects early Christian polemics against pagan idolatry, common in Geʿez homiletic literature.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"እስመ፡ ሐሰተ፡ ረሰይዎ፡ ለጽድቀ፡ እግዚአብሔር","severity":"info","text":"The passage concludes with a causal clause ('For they have established falsehood...') that summarizes the preceding critique, forming a logical climax to the argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"በእንተ፡ እኩይ፡ መቅሠፍት","severity":"info","text":"The final phrase 'because of evil punishment' may reflect a later scribal gloss or liturgical addition, as it breaks the doxological tone of the preceding amen.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ከመ፡ ዝ፡ ይትአመር፡ ኀይሉ፡ ወመለኮቱ፡ ዘለዓለም' could be read as either a statement of fact or a rhetorical question; the English draft takes it as declarative.","The identity of 'them' (the subject of the passage) is not explicitly named; context suggests it refers to those who worship falsely, possibly pagans or heretics."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ወበእንተ፡ ዝ፡ ወሀቦሙ፡ እግዚአብሔር፡ መቅሠፍተ፡ እኩየ። ወአንስቲያሆሙኒ፡ ኀደጋ፡ ፍጥረቶን፡ ወተመሰላ፡ በዘኢኮነ፡ ፍጥረቶን።\n\nወከማሁ፡ ዕደዊሆሙኒ፡ ኀደጉ፡ አንስቲያሆሙ፡ ወነዱ፡ በፍትወቶሙ። ወገብኡ፡ በበይናቲሆሙ፡ ብእሲ፡ ላዕለ፡ ብእሲ፡ ኀሳሮሙ፡ ገብሩ። ወባሕቱ፡ ይረክቡ፡ ፍዳሆሙ፡ ወይገብእ፡ ጌጋዮሙ፡ ዲበ፡ ርእሶሙ።\n\nወበከመ፡ ኢኀለይዎ፡ ለእግዚአብሔር፡ በልቦሙ። ከማሁ፡ እግዚአብሔርኒ፡ ወሀቦሙ፡ ልበ፡ እበድ። ከመ፡ ይግበሩ፡ ዘንተ፡ ዘኢይደሉ።\n\nእንዘ፡ እሙንቱ፡ ጽጉባነ፡ ኵሉ፡ ዐመፃ፡ ወእከይ፡ ወፁግ፡ ወትዕግልት። ወጽጉባነ፡ ቅንአት፡ ሐማይያን፡ ቀታልያን፡ ጒሕላውያን፡ መስተመይናን። ዝኁራን፡ እኩያነ፡ ልማድ፡ ወግዕዝ።\n\nሐማይያን፡ መስተሣልቃን፡ መስተሐብባን፡ ዕቡያን፡ ዝሉፋን። ዐላውያን፡ ሐሳውያን፡ ጸላእያነ፡ እግዚእ፡ ሥሑጻን።\n\nአብዳን፡ ወዝንጉዓን፡ ወመስተኃሥሣን፡ ለእከይ።\n\nወአልቦሙ፡ ምሕረት፡ እንዘ፡ ለሊሆሙ። የአምሩ፡ ኵነኔሁ፡ ለእግዚአብሔር። ከመ፡ ይደልዎ፡ ሞት፡ ለዘገብረ፡ ዘንተ፡ ከመ፡ ዝ። አኮ፡ ባሕቲቶሙ፡ ዘይገብርዎ፡ ዓዲ፡ ለባዕድኒ፡ ይዌሕክዎ፡ ያግብእዎ።","english":"And because of this, God gave them an evil punishment, and their women abandoned their creation and were corrupted in what was not their creation.\n\nAnd likewise, their men abandoned their women and went according to their desire, and they entered one upon another, a man upon a man, and they made their loss. And only they would find their ransom, and their error would enter upon their heads.\n\nAnd as they denied God in their hearts, likewise God gave them a heart of evil, so that they would do this which is not fitting.\n\nWhile they are full of all iniquity and evil, and of deceit and cunning, and full of envy, murderers, adulterers, fornicators, and those who practice sorcery; evil of habit and of violence.\n\nMurderers, those who cause strife, those who are arrogant, proud, and contemptuous; oppressors, plunderers, enemies of the Lord, and the wicked.\n\nDestroyers and corrupters, and those who delight in evil.\n\nAnd they have no mercy, while they themselves judge the judgment of God, as if they would decree death for one who did this, as if this were not only they who do it, but they also teach it to another and cause him to enter into it.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ወበእንተ፡ ዝ፡ ወሀቦሙ፡ እግዚአብሔር፡ መቅሠፍተ፡ እኩየ","severity":"info","text":"This passage shifts from a general critique of pagan knowledge to a specific narrative of divine punishment and moral decay, marked by the causal phrase 'And because of this'.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"መቅሠፍተ፡ እኩየ","severity":"info","text":"The phrase 'evil punishment' (መቅሠፍተ እኩየ) may reflect a Geʿez rendering of a concept akin to 'divine retribution' or 'curse', though the exact Coptic Vorlage is uncertain.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወአንስቲያሆሙኒ፡ ኀደጋ፡ ፍጥረቶን፡ ወተመሰላ፡ በዘኢኮነ፡ ፍጥረቶን","severity":"info","text":"The description of women abandoning their 'creation' and being corrupted echoes themes of sexual transgression found in Genesis 19 (Sodom) and Leviticus 18, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"መስተመይናን","severity":"info","text":"The term 'those who practice sorcery' (መስተመይናን) reflects a concern with magic and divination common in early Christian polemics against pagan and heretical practices, as seen in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ወአልቦሙ፡ ምሕረት፡ እንዘ፡ ለሊሆሙ። የአምሩ፡ ኵነኔሁ፡ ለእግዚአብሔር","severity":"info","text":"The motif of sinners judging God while lacking mercy parallels Romans 2:1-3, where Paul condemns those who judge others while being guilty themselves.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወበከመ፡ ኢኀለይዎ፡ ለእግዚአብሔር፡ በልቦሙ","severity":"caution","text":"The phrase 'as they denied God in their hearts' is ambiguous: it may mean they rejected God internally, or that they hypocritically professed belief while denying Him inwardly. The Geʿez allows both readings.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'their women' and 'their men' is unclear—whether referring to specific groups (e.g., pagans, heretics) or humanity in general.","The phrase 'heart of evil' (ልበ፡ እበድ) could be a divine punishment or a description of inherent human corruption.","The list of vices may be a rhetorical catalogue rather than a precise doctrinal statement."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ምዕራፍ 2\n\nበእንተ፡ ዘይግእዝ፡ ቢጾ\n\nዕጓለ፡ እመሕያው፡ በምንትኑ፡ ዘትትዋሥኦ፡ ለመኰንነ፡ ጽድቅ። ሶበ፡ አንተ፡ ዝኰ፡ ዘትግእዝ፡ በላዕለ፡ ባዕድ። ሶበ፡ ለሊከ፡ ትገብሮ፡ ዝኰ፡ ዘትጸልእ፡ በላዕለ፡ ቢጽከ። አኮኑ፡ ርእሰከ፡ ትግእዝ፡ እስመ፡ ለሊከ፡ ትገብሮ።\n\nነአምር፡ ከመ፡ ጽድቅ፡ ኵነኔሁ፡ ለእግዚአብሔር። ዘያመጽእ፡ መቅሠፍተ፡ ላዕለ፡ እለ፡ ይገብሩ፡ ዘንተ፡ ከመ፡ ዝ።\n\nኀልዮ፡ እስኩ፡ ዕጓለ፡ እመሕያው፡ ለዝንቱ። ለእመ፡ ብከ፡ ኀበ፡ ታመሥጥ፡ እምኵነኔሁ፡ ለእግዚአብሔር። ሶበ፡ ለሊከ፡ ትገብሮ፡ ለዝኩ፡ ዘትግእዝ፡ በላዕለ፡ ባዕድ፡ ወዘትጸልእ።\n\nትትሔዘብኑ፡ ታስተአብዶ፡ በብዝኀ፡ ምሕረቱ። ወበትዕግሥቱ፡ ወበኦሆ፡ ብሂሎቱ፡ ላዕሌከ። ኢተአምርኑ፡ ከመ፡ ምሕረቱ፡ ለእግዚአብሔር፡ ኪያከ፡ ያገርር፡ ኀበ፡ ንስሓ።\n\nወባሕቱ፡ በአምጣነ፡ ታጸንዕ፡ ልበከ፡ ወኢትኔስሕ። ትዘግብ፡ ለከ፡ መቅሠፍተ፡ ለአመ፡ ይበጽሐከ፡ ኵነኔሁ፡ ለእግዚአብሔር።\n\nእስመ፡ ውእቱ፡ ይፈድዮ፡ ለኵሉ፡ በከመ፡ ምግባሩ፡ በኵነኔ፡ ጽድቁ። በእንተ፡ ተዐጋሥያን፡ ወከሓድያን","english":"Chapter 2\n\nConcerning the one who transgresses the commandment.\n\nThe sin of the wicked is in what manner it is joined to the judgment of righteousness. When you yourself do that which you transgress against another, when you yourself do that which you hate against your own commandment, is it not yourself you transgress, since you do it to yourself?\n\nWe know that the judgment of God is righteous, which brings punishment upon those who do this thing like this.\n\nThere is no sin of the wicked for this. For if you flee from the judgment of God when you yourself do that which you transgress against another and that which you hate,\n\nDo you think to escape by the abundance of his mercy, and by his patience, and by his \"yes\" saying to you? Do you not know that the mercy of God draws you to repentance?\n\nBut only if you harden your heart and do not repent, punishment is prepared for you when the judgment of God reaches you.\n\nFor he rewards everyone according to his deed in the judgment of his righteousness, concerning transgressors and deniers.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ምዕራፍ 2","severity":"info","text":"The passage opens a new chapter, Chapter 2, which shifts from narrative to a thematic discourse on transgression and divine judgment.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ዕጓለ እመሕያው","severity":"info","text":"The phrase 'ዕጓለ እመሕያው' (ʿəgʷāla ʾəmməḥyāw) is a Geʿez term meaning 'sin of the wicked,' emphasizing moral corruption in a legalistic context.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ትትሔዘብኑ ታስተአብዶ","severity":"info","text":"The rhetorical question 'Do you think to escape...?' underscores the futility of fleeing divine judgment, a common theme in Geʿez homiletic literature.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ተዐጋሥያን ወከሓድያን","severity":"info","text":"The closing reference to 'transgressors and deniers' (ተዐጋሥያን ወከሓድያን) reflects a binary classification of sinners common in Ethiopic penitential tradition.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኀልዮ እስኩ ዕጓለ እመሕያው ለዝንቱ","severity":"caution","text":"The phrase 'ኀልዮ እስኩ ዕጓለ እመሕያው ለዝንቱ' is ambiguous: it may mean 'There is no sin of the wicked for this' or be a textual corruption; the English draft follows the former reading.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ኀልዮ እስኩ ዕጓለ እመሕያው ለዝንቱ' is ambiguous: it could be read as a denial of sin for the wicked or as a fragment requiring emendation; the English draft adopts the former sense.","The logical connection between the rhetorical questions and the concluding statement on punishment is implicit, leaving the exact argumentative structure open to interpretation."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ወለእለሰ፡ ተዐገሡ፡ በምግባረ፡ ሠናይ፡ የኀሥሡ፡ ክብረ፡ ወስብሐተ። ውእቱኒ፡ ይሁቦሙ፡ ሕይወተ፡ ዘለዓለም።\n\nወለእለሰ፡ ከሓድያን፡ ወዐላውያነ፡ ጽድቅ፡ ወመፍቀርያነ፡ ዐመፃ። ፍዳሆሙ፡ መቅሠፍት፡ ወመንሱት፡ ወቊጥዐ፡ ወገዓር፡ ወምንዳቤ።\n\nለነፍሰ፡ ኵሉ፡ ሰብእ፡ ዘእኩይ፡ ምግባሩ። እመኒ፡ አይሁዳዊ፡ ወእመኒ፡ አረማዊ።\n\nክብር፡ ወስብሐት፡ ወሰላም፡ ለኵሉ፡ ዘሠናይ፡ ምግባሩ። እመኒ፡ አይሁዳዊ፡ ወእመኒ፡ አረማዊ።\n\nእስመ፡ ኢያደሉ፡ እግዚአብሔር፡ ለገጸ፡ ሰብእ።\n\nእስመ፡ ኵሎሙ፡ እለ፡ ፈድፈደ፡ እምሕግ፡ አበሳሆሙ፡ ፈድፈደ፡ እምሕግ፡ ኵነኔሆሙ። ወኵሎሙ፡ እለ፡ ዘእንበለ፡ ሕግ፡ አበሳሆሙ፡ ዘእንበለ፡ ሕግ፡ ኵነኔሆሙ። በእንተ፡ እለ፡ ይፈቅዱ፡ ይጽድቁ፡ በአጽምዖ፡ መጻሕፍት\n\nቦኑ፡ በአጽምዖ፡ መጻሕፍት፡ ይጸድቁ፡ በቅድመ፡ እግዚአብሔር። አኮኑ፡ ዳእሙ፡ በገቢሮቱ፡ ይጸድቁ።\n\nአሕዛብኒ፡ እለ፡ አልቦሙ፡ ሕግ፡ ይሠርዑ፡ ሎሙ፡ ሕገ። ወየሐግጉ፡ ሎሙ፡ ለሊሆሙ፡ ወይገብሩ፡ ዘበሕጎሙ።","english":"And for those who are adorned with good works, they desire glory and praise, and it is he who gives them eternal life.\n\nAnd for those who are deniers and enemies of righteousness and transgressors of iniquity, their punishment is chastisement, excommunication, scourging, rebuke, and torment.\n\nFor the soul of every person whose deed is evil, whether Jew or Gentile.\n\nGlory, praise, and peace to everyone whose deed is good, whether Jew or Gentile.\n\nFor God judges the face of a person.\n\nFor all those who transgressed the law, their sin transgressed the law, their judgment. And all those who without law their sin, without law their judgment. Concerning those who wish to be justified by the letter of the scriptures.\n\nAre they justified by the letter of the scriptures before God? Or are they justified by their deeds?\n\nThe nations who have no law, they prescribe a law for themselves, and they legislate for themselves, and they do according to their law.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ፍዳሆሙ፡ መቅሠፍት፡ ወመንሱት፡ ወቊጥዐ፡ ወገዓር፡ ወምንዳቤ።","severity":"info","text":"The list of punishments (chastisement, excommunication, scourging, rebuke, torment) reflects a penitential or disciplinary schema common in Ethiopic monastic and ecclesiastical regulations.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"አይሁዳዊ፡ ወእመኒ፡ አረማዊ።","severity":"info","text":"The repeated pairing of 'Jew or Gentile' (አይሁዳዊ ወአረማዊ) universalizes the moral judgment, a rhetorical strategy found in early Christian paraenesis.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"እስመ፡ ኢያደሉ፡ እግዚአብሔር፡ ለገጸ፡ ሰብእ።","severity":"info","text":"This short sentence ('For God judges the face of a person') functions as a thematic pivot between the reward/punishment lists and the subsequent discussion of law and judgment.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"እስመ፡ ኵሎሙ፡ እለ፡ ፈድፈደ፡ እምሕግ፡ ... ዘእንበለ፡ ሕግ፡ ኵነኔሆሙ።","severity":"info","text":"The contrast between those who transgress the law and those without law echoes Pauline themes (cf. Rom 2:12-15) but is here adapted to a binary of judgment by law or by deed.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"አሕዛብኒ፡ እለ፡ አልቦሙ፡ ሕግ፡ ይሠርዑ፡ ሎሙ፡ ሕገ።","severity":"info","text":"The claim that Gentiles prescribe law for themselves reflects a later Christian apologetic trope, possibly influenced by the Didascalia or the Apostolic Tradition, rather than a direct Pauline source.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"በእንተ፡ እለ፡ ይፈቅዱ፡ ይጽድቁ፡ በአጽምዖ፡ መጻሕፍት","severity":"caution","text":"The phrase 'by the letter of the scriptures' (በአጽምዖ መጻሕፍት) is ambiguous: it may mean 'by the literal sense' or 'by written authority.' The following rhetorical question suggests a critique of legalism, but the exact referent is unclear.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those who wish to be justified by the letter of the scriptures' is not specified; it may refer to Jewish legalists or to Christian literalists.","The relationship between the two 'without law' clauses (sin and judgment) is syntactically ambiguous: they may be parallel or causal."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ወያሬእዩ፡ ገቢረ፡ ሕግ፡ እንዘ፡ ጽሑፍ፡ ውእቱ፡ ውስተ፡ ልቦሙ። ወይትዐወቅ፡ እምግባሮሙ፡ ወያርስሐስሖሙ፡ ልቦሙ፡ ወይቀልዮሙ። ወየአምሩ፡ ከመ፡ አልቦ፡ ዘይብሉ፡ ወዘይወቅሱ።\n\nአመ፡ የሐትቶሙ፡ እግዚአብሔር፡ ለዕጓለ፡ እመሕያው፡ ዘየኀብኡ፡ ወዘይከብቱ። በከመ፡ መሀርኩ፡ በእንተ፡ ኢየሱስ፡ ክርስቶስ። በእንተ፡ ዘለባዕድ፡ ይሜህር፡ ወዘለሊሁ፡ ኤይገብር\n\nወሶበ፡ አንተ፡ አይሁዳዊ፡ ዘተዐርፍ፡ በኦሪትከ፡ ወትትሜካሕ፡ በእግዚአብሔር።\n\nወተአምር፡ ፈቃዶ፡ ወትፈልጥ፡ ዘይኄይስ። ወምሁር፡ አንተ፡ ኦሪተ።\n\nወትትአመን፡ በርእስከ፡ ከመ፡ አንተ፡ መርሖሙ፡ ለዕዉራን። ወብርሃኖሙ፡ ለእለ፡ ውስተ፡ ጽልመት።\n\nወመጥበቢሆሙ፡ ለአብዳን፡ ወመምህሮሙ፡ ለሕፃናት። ወትትሜሰል፡ ጻድቀ፡ ወተአምር፡ ሕገ፡ ኦሪት፡ በዘትጸድቅ።\n\nወእፎኑ፡ እንከ፡ ዘኢትሜህር፡ ርእሰከ፡ ዘለባዕድ፡ ትሜህር።\n\nኢትስርቁ፡ ትብል፡ ወለሊከ፡ ትሰርቅ። ኢትዘምዉ፡ ትብል፡ ወለሊከ፡ ትዜሙ። ወተሐውር፡ ኀበ፡ ብእሲተ፡ ብእሲ። ወታስቈርር፡ ጣዖተ፡ ወለሊከ፡ ትሰርቅ፡ ቤተ፡ መቅደስ።","english":"And they see the doer of the law as if it were written in their hearts, and it is known from their deeds, and their hearts are troubled, and they mock them, and they think that there is none who speaks and who judges.\n\nWhen the Lord God punishes the children of the living, those who hide and those who conceal, as I have taught concerning Jesus Christ, concerning the one who teaches others but does not teach himself.\n\nAnd when you, a Jew who knows your Torah and trusts in God,\n\nand you understand His will and discern what is fitting, and you are wise in the Torah,\n\nand you believe in yourself that you are the guide of the blind and the light of those in darkness,\n\nand the refuge of the lost and the teacher of children, and you consider yourself righteous and you know the law of the Torah in what is just,\n\nthen how is it that you do not teach yourself but teach others?\n\nYou say, \"Do not steal,\" yet you yourself steal; you say, \"Do not commit adultery,\" yet you yourself commit adultery; and you go to a woman, a man, and you worship an idol, and you yourself steal from the temple.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a general description of judgment to a direct address to a Jewish interlocutor, marked by the conditional 'ወሶበ' ('and when').","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ኢየሱስ ክርስቶስ","severity":"info","text":"The phrase 'ኢየሱስ ክርስቶስ' (Jesus Christ) appears in a parenthetical teaching reference, typical of Geʿez homiletic insertions.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The address to a Jew who knows the Torah and trusts in God reflects a common rhetorical trope in early Christian literature, engaging with Jewish law as a foil for Christian teaching.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The accusation 'you say do not steal yet you steal' echoes a pattern found in biblical prophetic literature, such as Isaiah 58:1, where hypocrisy is condemned.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'ወታስቈርር ጣዖተ' (you worship an idol) appears abruptly in a list of moral failings; its connection to the preceding context of theft and adultery is unclear, possibly a textual corruption or interpolation.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'children of the living' (ዕጓለ እመሕያው) is ambiguous; it may refer to believers or to humanity in general. The reading taken follows the English draft as 'the living'.","The phrase 'ዘለባዕድ ይሜህር ወዘለሊሁ ኤይገብር' is syntactically ambiguous; the English draft interprets it as 'the one who teaches others but does not teach himself', which is adopted here."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"ወትትሜካሕ፡ በኦሪት፡ ወለሊከ፡ ዐላዊሃ፡ ለኦሪት። ወታስተሐቅሮ፡ ለእግዚአብሔር።\n\nወናሁ፡ በእንቲኣክሙ፡ ይፀርፉ፡ አሕዛብ፡ ላዕለ፡ ስመ፡ እግዚአብሔር፡ በከመ፡ ጽሑፍ። በእንተ፡ ግዝረት፡ ወይህድና\n\nግዝረትሰ፡ ትበቊዐከ፡ ለእመ፡ ገበርከ፡ ሕገገ፡ ኦሪት። ወእመሰ፡ ኢገበርከ፡ ሕገገ፡ ኦሪት፡ ግዝረትከ፡ ቊልፈተ፡ ትከውነከ።\n\nወለእመሰ፡ እንዘ፡ ቈላፍ፡ አንተ፡ ወዐቀብከ፡ ሕገገ፡ ኦሪት። ቊልፈትከ፡ ግዝረተ፡ ትከውነከ።\n\nወይኄይሰከ፡ ቊልፈትከ፡ ትንበር፡ እንተ፡ ተፈጥረት፡ ምስሌከ። እምትትገዘር፡ ወትዕሉ፡ ሕገ፡ ኦሪት። ወይኄይሰከ፡ እምኔከ፡ እምግዙር፡ ዘተዐሉ፡ ሕገ፡ ኦሪት። ዝኩ፡ ቈላፍ፡ ዘይገብር፡ ሕገ፡ ኦሪት።\n\nቦኑ፡ ለዐይነ፡ ሰብእ፡ ይትየሀዱ። ወቦኑ፡ ለአድልዎ፡ ይትገዘሩ፡ አኮኑ፡ በክዱን፡ ይትየሀዱ።\n\nወግዝረትሰ፡ ግዝረተ፡ ጽላሌ፡ ልብ፡ በመንፈስ፡ ወአኮ፡ በትምህርተ፡ መጽሐፍ። ከመ፡ ትትአኰት፡ በኀበ፡ እግዚአብሔር፡ እምትትአኰት፡ በኀበ፡ ዕጓለ፡ እመሕያው።","english":"And they are troubled by the Law, and they mock its doer, and they blaspheme God.\n\nAnd now, because of them, the Gentiles blaspheme the name of God, as it is written, concerning circumcision and Judaism.\n\nFor circumcision will profit you if you have performed the ordinance of the Law; and if you have not performed the ordinance of the Law, your circumcision will be a mockery to you.\n\nAnd if you are uncircumcised and have kept the ordinance of the Law, your mockery will be circumcision to you.\n\nAnd your mockery will be a shame to you, which is natural to you, rather than being circumcised and transgressing the ordinance of the Law; and your mockery will be from you, from the circumcised who have transgressed the ordinance of the Law, more than this uncircumcised one who performs the ordinance of the Law.\n\nAre there not those who are united for the eye of man? And are there not those who are circumcised for the sake of deception? Are they not united in falsehood?\n\nFor circumcision is the circumcision of the shadow of the heart in spirit, and not by the teaching of the book, as it is honored before God more than it is honored before a child of man.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from narrative to a series of conditional statements on circumcision and law, forming a logical argument.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ግዝረት","severity":"info","text":"ግዝረት (gǝzrat) means 'circumcision' and is a central term in this passage, used both literally and metaphorically.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኦሪት","severity":"info","text":"ኦሪት (orit) refers to the Law (Torah), a key concept in the argument about circumcision and observance.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage reflects early Christian debates on the necessity of circumcision for Gentile converts, echoing Pauline themes.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Geʿez text contains ambiguous phrasing regarding 'mockery' and 'shame' (ቊልፈት), which may be interpreted as either social ridicule or divine judgment.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term ቊልፈት (qʷǝlǝfät) can mean 'mockery' or 'shame', and its referent (whether social or spiritual) is ambiguous.","The phrase 'circumcision of the shadow of the heart' (ግዝረተ ጽላሌ ልብ) is metaphorical and its precise meaning is contested."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ምዕራፍ 3\n\nተስእሎ፡ በእንተ፡ ረባሐ፡ ተይህዶ፡ ወግዝረት\n\nምንትኑ፡ እንከ፡ ረባሑ፡ ለተይህዶ። ወምንትኑ፡ ሥላጤሃ፡ ለግዝረት።\n\nብዙኅ፡ በኵሉ፡ ምግባር። ወቅድመ፡ ውእቱ፡ ተአምኖ፡ በቃለ፡ እግዚአብሔር።\n\nወእመኒ፡ ቦ፡ እለ፡ ኢየአምኑ፡ ኢ፡ አሚነ፡ ዚኣሆሙኑ፡ ይከልእ፡ ባዕደ። ከመ፡ ኢይእመን፡ በእግዚአብሔር፡ ሐሰ።\n\nእስመ፡ እግዚአብሔር፡ ጻድቅ፡ ወኵሉ፡ ሰብእ፡ ሐሳዊ። እስመ፡ ከመ፡ ዝ፡ ይብል፡ መጽሐፍ። ከመ፡ ትጽደቅ፡ በነቢብከ፡ ወትማእ፡ በኵነኔከ።\n\nወእመሰ፡ በዐመፃ፡ ዚኣየኑ፡ ይቀውም፡ ጽድቀ፡ እግዚአብሔር። ምንተ፡ እንከ፡ ንብል፡ ይዔምፅኑ፡ እግዚአብሔር። ሶበ፡ ያመጽእ፡ መቅሠፍተ፡ ላዕለ፡ ሰብእ። ሐሰ፡ ወዘኒ፡ እነብብ፡ ሕገ፡ ሰብእ፡ እነብብ። በእንተ፡ ኰንኖቱ፡ ዓለመ\n\nወእፎኑመ፡ እንከ፡ ይኴንን፡ እግዚአብሔር፡ ዓለመ።\n\nወእመሰ፡ ጽድቅ፡ ውእቱ፡ ቃለ፡ እግዚአብሔር። ወበሐሰተ፡ ዚኣየ፡ ተዐውቀ፡ ዕበዩ፡ ወስብሐቲሁ። ለምንት፡ እንከ፡ ይኴንነኒ፡ ከመ፡ ኃጥእ።","english":"Chapter 3\n\nInquiry concerning the abundance of Judaism and circumcision\n\nWhat then is the abundance of Judaism, and what is the benefit of circumcision?\n\nIt is great in every deed, and before it is faith in the word of God.\n\nAnd if there are those who do not believe, their own faith hinders another, as if they do not believe in God falsely.\n\nFor God is just, and every man is a liar, for as the Scripture says, \"You are justified by your prophecy and you are deceived by your judgment.\"\n\nAnd if the justice of God stands in my transgression, what then shall we say? Does God not become angry when he brings punishment upon man? Falsely, and this we read: the law of man we read concerning his judgment of the world.\n\nAnd how then does God judge the world?\n\nAnd if the word of God is justice, and by my falsehood his greatness and glory are known, why then does he judge me as a sinner?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ምዕራፍ 3","severity":"info","text":"The passage opens with a chapter heading, 'Chapter 3', and a subheading that introduces the topic of the abundance of Judaism and circumcision.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ረባሐ፡ ተይህዶ፡","severity":"info","text":"The phrase 'abundance of Judaism' likely refers to the perceived excess of Jewish legal observances, a key point of contention in early Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ከመ፡ ትጽደቅ፡ በነቢብከ፡ ወትማእ፡ በኵነኔከ።","severity":"info","text":"The quotation 'You are justified by your prophecy and you are deceived by your judgment' does not correspond directly to any known biblical verse; it may be a paraphrase or a citation from a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The text reflects a common early Christian argument that Jewish law is insufficient without faith, and that divine justice is not contingent on human transgression.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ሐሰ፡","severity":"caution","text":"The Geʿez word 'ሐሰ' (falsely) appears twice in this passage, but its precise rhetorical function is ambiguous: it may indicate a false premise or a dismissive interjection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the scriptural quotation is uncertain; it may be a loose paraphrase or a non-biblical source.","The term 'ሐሰ' (falsely) could be read as an adverb modifying the preceding clause or as an interjection."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ቦኑ፡ እንጋ፡ ንሕነ፡ ዘከመ፡ ይፀርፉ፡ ላዕሌነ፡ እለ፡ ይፀርፉ፡ ወይትሔዘቡነ። ከመ፡ ንሕነ፡ ንብል፡ ንግበር፡ እኩየ፡ ከመ፡ ንርከብ፡ ሠናየ። ወሎሙሰ፡ ጽኑሕ፡ ደይኖሙ።\n\nምንተ፡ እንከ፡ ንብል። ናሁ፡ ወዳእነ፡ ግእዝናሆሙ፡ ለአይሁዳዊ፡ ወለአረማዊ። እስመ፡ ኵሎሙ፡ ስሕቱ። በእንተ፡ ተኀጥኦተ፡ ጻድቅ፡ ወጠቢብ\n\nበከመ፡ ይብል፡ መጽሐፍ፡ አልቦ፡ ጻድቅ፡ ወአልቦ፡ ጠቢብ።\n\nወአልቦ፡ ዘየኀሥሦ፡ ለእግዚአብሔር።\n\nኵሉ፡ ዐረየ፡ ወኅቡረ፡ ዐለወ። አልቦ፡ ዘይገብራ፡ ለሠናይት፡ አልቦ፡ ወኢ፡ አሐዱ።\n\nከመ፡ መቃብር፡ ክሡት፡ ጐራዒቶሙ። ወጓሕለዉ፡ በልሳናቲሆሙ።\n\nሕምዘ፡ አርዌ፡ ምድር፡ ታሕተ፡ ከናፍሪሆሙ። መሪር፡ አፉሆሙ፡ ወምሉእ፡ መርገመ።\n\nበሊኅ፡ እገሪሆሙ፡ ለክዒወ፡ ደም።\n\nኀሳር፡ ወቅጥቃጤ፡ ውስተ፡ ፍኖቶሙ።\n\nወኢየአምርዋ፡ ለፍኖተ፡ ሰላም።\n\nወአልቦ፡ ፍርሀተ፡ እግዚአብሔር፡ ቅድመ፡ አዕይንቲሆሙ። በእንተ፡ እለ፡ የዐቅቡ፡ ኦሪተ\n\nነአምር፡ ከመ፡ ኵሉ፡ ዘይብል፡ ኦሪት፡ ለእለ፡ ውስተ፡ ኦሪት። ይቤሎሙ፡ ከመ፡ ይትፈጸም፡ ኵሉ፡ አፍ። ወይኩን፡ ግሩረ፡ ኵሉ፡ ዓለም፡ ለእግዚአብሔር።","english":"Are we not those who are mocked by those who mock and deride us? For we say, \"We do evil so that we may find good.\" And for them, their judgment is firm.\n\nWhat then shall we say? Behold, we have already translated for the Jew and for the Gentile, for all are in error concerning the transgression of the righteous and the wise.\n\nAs the Scripture says, \"There is no righteous one, and there is no wise one.\"\n\nAnd there is none who seeks after God.\n\nAll has become corrupt, and all has become mixed. There is none who does good; there is none, not even one.\n\nLike a hidden grave are their hearts, and they have become foolish in their tongues.\n\nThe poison of a serpent is beneath their lips; their mouth is bitter and full of curse.\n\nTheir feet are swift for the shedding of blood.\n\nLoss and strife are in their path.\n\nAnd they do not know the way of peace.\n\nAnd there is no fear of God before their eyes, concerning those who observe the Law.\n\nWe know that all that the Law says to those who are within the Law, it tells them that all the mouth shall be fulfilled, and the whole world shall be a desolation for God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the self-deception of those who do evil expecting good with the firm judgment awaiting them, then broadens to a universal condemnation of humanity as lacking righteousness, wisdom, and fear of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"አልቦ፡ ጻድቅ፡ ወአልቦ፡ ጠቢብ","severity":"info","text":"The phrase 'There is no righteous one, and there is no wise one' echoes a biblical sentiment of universal fallibility, possibly alluding to Jeremiah or Wisdom literature, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኦሪት","severity":"info","text":"The Geʿez term 'ኦሪት' (Orit) refers to the Torah or Law, specifically the Pentateuch, and here denotes the Jewish law observed by those criticized.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"This passage reflects a polemical tradition in Ethiopic Christianity that critiques both Jewish and Gentile practices, emphasizing a universal moral decline and the need for divine law.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a rhetorical question about mockery to a series of declarative statements condemning humanity, culminating in a reference to the Law's fulfillment and world desolation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኵሉ፡ ዐረየ፡ ወኅቡረ፡ ዐለወ","severity":"caution","text":"The phrase 'All has become corrupt, and all has become mixed' is ambiguous: 'ኅቡረ' (mixed) may imply moral confusion or social intermingling, and the exact sense is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those who mock' and 'those who observe the Law' is unclear—whether specific groups or general categories.","The final sentence about the Law's fulfillment and world desolation is syntactically complex and may be corrupt or misread."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"እስመ፡ ኢይጸድቅ፡ ኵሉ፡ ዘነፍስ፡ በገቢረ፡ ሕገገ፡ ኦሪት፡ በቅድመ፡ እግዚአብሔር። እስመ፡ እምኦሪት፡ ተዐውቀት፡ ኀጢአት።\n\nይእዜሰኬ፡ አስተርአየት፡ ጽድቀ፡ እግዚአብሔር፡ እንዘ፡ ኢይትገበር፡ ሕገገ፡ ኦሪት።\n\nኦሪት፡ ወነቢያት፡ ኮንዎ፡ ሰማዕተ። ከመ፡ በአሚን፡ በኢየሱስ፡ ክርስቶስ፡ ይጸድቁ፡ በኀበ፡ እግዚአብሔር፡ ኵሎሙ፡ እለ፡ የአምኑ፡ ቦቱ።\n\nኢፈለጠ፡ ወኢሌለየ፡ እስመ፡ ኵሎሙ፡ አበሱ፡ ወጌገዩ። ወኀደጉ፡ ስብሐተ፡ እግዚአብሔር።\n\nወጽድቅሰኬ፡ በከንቱ፡ ኮነ። በጸጋ፡ ዚኣሁ፡ ረከቡ፡ ሕይወተ፡ በኢየሱስ፡ ክርስቶስ።\n\nእስመ፡ ወድአ፡ እግዚአብሔር፡ ወገብሮ፡ ስርየተ፡ ለአሚን፡ በደሙ። ከመ፡ ያርኢ፡ ጽድቆ፡ በላዕለ፡ እለ፡ አበሱ፡ እምትካት።\n\nበትዕግሥቱ፡ ለእግዚአብሔር፡ ወበኦሆ፡ ብሂሎቱ። ከመ፡ ያእምርዎ፡ ዮም፡ ከመ፡ ጻድቅ፡ ውእቱ። ወያጸድቆሙ፡ ለእለ፡ የአምኑ፡ በአሚን፡ በኢየሱስ። በእንተ፡ እለ፡ ይትሜክሑ፡ በሕግ\n\nበምንትኑ፡ እንከ፡ ይትሜክሑ፡ ወበአይኑ፡ ሕግ፡ ይገብሩ። አልቦ፡ ባዕድ፡ ሕግ፡ ዘእንበለ፡ አሚን።","english":"For not every deed of the soul is justified by the works of the law of the Torah before God, because sin was known from the Torah.\n\nNow, therefore, the righteousness of God has been revealed while the works of the law of the Torah are not performed.\n\nThe Torah and the Prophets were witnesses that those who believe in Jesus Christ are justified before God, all who believe in Him.\n\nThey sought and did not find, because all have sinned and transgressed, and they abandoned the glory of God.\n\nAnd righteousness was in vain; by His grace they found life in Jesus Christ.\n\nFor God judged and made remission for faith through His blood, so that He might show His righteousness over those who sinned from the beginning.\n\nBy the patience of God and by His \"yes\" of affirmation, so that they might know Him today as righteous, and He justifies those who believe in faith in Jesus, because of those who rely on the law.\n\nIn what then do they rely, and by which law do they act? There is no other law apart from faith.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that Torah observance cannot justify the soul before God, because sin was first known through the Torah itself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኢይጸድቅ","severity":"info","text":"The Geʿez verb 'uyəṣaddeq (ኢይጸድቅ) means 'is not justified,' a key term in the passage's argument that justification comes through faith, not law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኦሪት ወነቢያት","severity":"info","text":"The phrase 'Torah and Prophets' (ኦሪት ወነቢያት) echoes a common New Testament formula (e.g., Luke 24:44) for the Hebrew Scriptures, here cited as witnesses to justification through Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The contrast between law and faith reflects a broader Geʿez theological tradition, influenced by Pauline soteriology, where the Torah is seen as revealing sin rather than providing salvation.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a negative statement (no justification by law) to a positive revelation (righteousness through faith in Christ), then to a rhetorical question dismissing other laws.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'ኢፈለጠ ወኢሌለየ' ('they sought and did not find') is ambiguous: it may refer to those who sought righteousness through the law, but the subject is not explicit in the Geʿez.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'they sought and did not find' is unclear; it may be the Jews or all humanity.","The phrase 'by His grace they found life in Jesus Christ' could imply a universalist reading, but the context suggests it applies only to believers."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"እስመ፡ ነአምር፡ ከመ፡ ይጸድቅ፡ ሰብእ፡ በአሚን። እንዘ፡ ኢይገብር፡ ሕገገ፡ ኦሪት።\n\nቦኑ፡ ለባሕቲቶሙ፡ ለአይሁድ፡ እግዚአብሔር። አኮኑ፡ ለሕዝብኒ፡ ወለአሕዛብኒ።\n\nእስመ፡ አሐዱ፡ ውእቱ፡ እግዚአብሔር፡ ዘያጸድቆ፡ ለግዙር፡ በአሚን።\n\nወለዘሂ፡ ቈላፍ፡ በአሚን፡ ዳእሙ፡ ያጸድቆ። ሰዐርናሁ፡ እንከ፡ ሕገገ፡ ኦሪት፡ በእንተ፡ አሚን፡ ሐሰ። አኮ፡ ዘንስዕር፡ ሕገ፡ አላ፡ ንሠርዕ።\n\nምዕራፍ 4\n\nበእንተ፡ አብርሃም\n\nምንተ፡ እንከ፡ ንብል፡ በእንተ፡ አብርሃም፡ አቡሆሙ፡ ለቀደምት። ረከበኑ፡ ዘንተ፡ በምግባረ፡ ሥጋ።\n\nሶበሰኬ፡ አብርሃም፡ በምግባሩ፡ ጸድቀ። እምኮኖ፡ ምዝጋና፡ ወአኮ፡ ለመንገለ፡ እግዚአብሔር።\n\nወእፎኑመ፡ ይብል፡ መጽሐፍ፡ አምነ፡ አብርሃም፡ በእግዚአብሔር፡ ወኮኖ፡ ጽድቀ።\n\nወዘሰ፡ ተቀንየ፡ ኢይከውኖ፡ ዐስበ፡ ከመ፡ ዘጸገውዎ፡ አላ፡ ከመ፡ ዘይደልዎ።\n\nወዘሰ፡ ኢተቀንየ፡ ለእመ፡ ተአመነ፡ በዘያጸድቆ፡ ለኃጥእ፡ ይትኌለቆ፡ ጽድቀ፡ አሚኖቱ። በእንተ፡ ብፁዓን","english":"For we know that a person is justified by faith, even while not performing the works of the law of the Torah.\n\nIs it for the Jews alone that God is? Is it not also for the people and for the nations?\n\nFor it is the same God who justifies the circumcised by faith,\n\nand who also justifies the uncircumcised by faith. We have spoken thus far concerning the works of the law of the Torah on account of faith. It is not that we reject the law, but we do not observe it.\n\nChapter 4\n\nConcerning Abraham\n\nWhat then shall we say concerning Abraham, the father of the ancients? Did he obtain this by works of the flesh?\n\nWhen did Abraham become righteous by his works? Was it not by his faith, and not by the way of God?\n\nAnd what does Scripture say? Abraham believed in God, and it became righteousness.\n\nAnd he who is circumcised, it is not as though he were given something, but as though he owed something.\n\nAnd he who is not circumcised, if he believes in that which justifies the sinner, the righteousness of his faith will be perfected. Concerning the blessed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that justification by faith applies universally, not only to Jews but also to Gentiles, and that the same God justifies both circumcised and uncircumcised.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"አሚን","severity":"info","text":"The Geʿez term አሚን (ʾamin) means 'faith' or 'belief', central to the argument that justification is through faith rather than works of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"አብርሃም","severity":"info","text":"The reference to Abraham (አብርሃም) as the father of the ancients echoes Genesis and Pauline typology, where Abraham's faith is a model of justification.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The discussion of circumcision and uncircumcision reflects early Christian debates about the applicability of Jewish law to Gentile converts, a key theme in Paul's letter to the Romans.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is divided into two sections: a general argument on justification by faith (preceding Chapter 4) and a specific focus on Abraham as an exemplar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'not by the way of God' (አኮ ለመንገለ እግዚአብሔር) is ambiguous; it may mean Abraham's righteousness came from faith, not from following God's law, but the exact sense is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'not by the way of God' could be interpreted as 'not by God's path' or 'not by God's law', leaving the precise contrast between faith and works unclear.","The reference to 'the blessed' (ብፁዓን) at the end is ambiguous; it may refer to the faithful or to a specific group of saints."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"በከመ፡ ነገረ፡ ዳዊት፡ በዘያበፅዕ፡ ሰብአ። ወበዘሂ፡ ይትኌለቆ፡ ጽድቀ፡ በኀበ፡ እግዚአብሔር። እንዘ፡ ኢይገብር፡ ሕገገ፡ ኦሪት።\n\nወይቤ፡ ብፁዓን፡ እለ፡ ተኀድገ፡ ሎሙ፡ ኀጢአቶሙ።\n\nወብፁዕ፡ ብእሲ፡ ዘኢኈለቈ፡ ሎቱ፡ እግዚአብሔር፡ ጌጋዮ።\n\nምንተ፡ እንከ፡ ገቢሮሙ፡ ያበፅዑ፡ ዘተገዝረኑ፡ ዳእሙ፡ ያበፅዕ። ወቈላፍሰ፡ አልቦኑ፡ ፍኖት፡ ኀበ፡ ያበፅዕ። አኮኑ፡ ይቤ፡ መጽሐፍ፡ ጽድቀ፡ አብርሃም፡ ወአብፅዐ።\n\nወማእዜኑ፡ ጸድቀ፡ አብርሃም፡ ተገዚሮኑ። ወሚመ፡ ዘእንበለ፡ ይትገዘር።\n\nአኮኬ፡ ተገዚሮ፡ አላ፡ ዘእንበለ፡ ይትገዘር። ወግዝረትሰ፡ ማዕተበ፡ ጽድቅ፡ ትኩኖ፡ ወሀቦ፡ ኪያሃ፡ ትእምርተ። ከመ፡ ይትዐወቅ፡ በላዕሌሁ፡ ከመ፡ በአሚን፡ አጽደቆ፡ እግዚአብሔር፡ ለአብርሃም። እንዘ፡ ኢኮነ፡ ግዙረ፡ ውእተ፡ ዕለተ። ከመ፡ ይኩን፡ ውእቱ፡ አባሆሙ፡ ለኵሎሙ፡ ለእለ፡ የአምኑ፡ ዘእንበለ፡ ይትገዘሩ። ከመ፡ ያእምሩ፡ ከመ፡ በአሚን፡ ይጸድቁ፡ እሙንቱሂ። ከመ፡ ጸድቀ፡ አብርሃም፡ በአሚን።","english":"As David said in the Psalm: “Blessed are those whose sins are forgiven them, and blessed is the man to whom the Lord has pardoned his transgression.” What then? Do those who perform the works of the law attain what was promised? Or does he who does not perform them also attain? Is there not a path to attainment? Does not the Scripture say: “The righteousness of Abraham, and he attained it”? And when did Abraham become righteous? By being circumcised? Or without being circumcised? Was it not by being circumcised, or without being circumcised? For circumcision is a sign of righteousness, and it was given to him as a sign, so that it might be known concerning him, that the Lord had truly justified Abraham, even though he was not circumcised on the day when he was to be the father of all who believe without being circumcised, so that they might know that they too are truly justified, as Abraham was justified in truth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ብፁዓን፡ እለ፡ ተኀድገ፡ ሎሙ፡ ኀጢአቶሙ።","severity":"info","text":"The opening phrase echoes Psalm 32:1 (LXX 31:1) in the Geʿez Psalter, where blessedness is linked to forgiveness of sins, though the wording is adapted to the argument.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ጽድቅ፡","severity":"info","text":"The Geʿez term ጽድቅ (ṣədq) can mean 'righteousness' or 'justice'; here it is used in a soteriological sense, referring to Abraham's justification by faith, not by works of the law.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ግዝረት፡","severity":"info","text":"The passage discusses circumcision (ግዝረት, gəzrät) as a sign of righteousness, reflecting a common early Christian polemic that reinterprets the Jewish practice as symbolic rather than necessary for salvation.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage uses a series of rhetorical questions to contrast the efficacy of works versus faith, culminating in the example of Abraham's justification without circumcision, a typical Pauline argumentative pattern.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"አብርሃም፡","severity":"info","text":"Abraham is presented as the prototype of justification by faith, a theme central to Geʿez theological discourse on the universality of salvation, likely influenced by the broader Alexandrian tradition.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Geʿez text has a lacuna or unclear reading at the end of the first line (ሰብአ።), possibly a scribal error for ሰብአ፡; the translation assumes a standard form.","The phrase 'ዘኢኈለቈ፡ ሎቱ፡' is ambiguous: it could mean 'pardoned his transgression' or 'forgave his sin'; the English draft opts for 'pardoned his transgression'."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ወከመ፡ ይኩን፡ አባሆሙ፡ ለግዙራን። ወአኮ፡ ለግዙራን፡ ለባሕቲቶሙ። ወለእለሂ፡ ዓዲ፡ ይተልዉ፡ አሠረ፡ ሃይማኖቱ፡ ለአቡነ፡ አብርሃም፡ እንዘ፡ ኢኮኑ፡ ግዙራነ። በከመ፡ ውእቱ፡ አቡነ፡ አብርሃም፡ አምነ፡ እንዘ፡ ቈላፍ፡ ውእቱ። በእንተ፡ ተስፋ፡ አብርሃም፡ ወዘርዑ\n\nወአኮ፡ በእንተ፡ ሕገገ፡ ኦሪት፡ ዘረከበ፡ ተስፋ፡ አብርሃም፡ ወዘርዑ፡ ከመ፡ ይረስ፡ ዓለመ። አላ፡ ዳእሙ፡ ረከበ፡ ዘንተ፡ በጽድቀ፡ ሃይማኖቱ፡ በቃለ፡ እግዚአብሔር፡ ወአሚን፡ ቦቱ።\n\nሶበሰኬ፡ ዘገብረ፡ ዳእሙ፡ ሕገገ፡ ኦሪት፡ ይነሥእ፡ ተስፋ፡ ወይወርስ፡ ዓለመ። እምኢበቊዖ፡ ለአብርሃም፡ አሚኖቱ፡ ወእምኢረከበ፡ ተስፋሁ።\n\nእስመ፡ ሕገገ፡ ኦሪት፡ መቅሠፍተ፡ ያመጽእ፡ ዲበ፡ ዘዐለዎ። ወኀበ፡ አልቦ፡ ኦሪት፡ ወኢ፡ ሕግ፡ አልቦ፡ አበሳ፡ ወኀጢአት።\n\nወበእንተ፡ ዝ፡ በአሚን፡ ረሰየ፡ እግዚአብሔር፡ ጸዲቀ። ከመ፡ ይኩን፡ እሙነ፡ ዘአሰፈዎ፡ እግዚአብሔር፡ ለአብርሃም፡ ወለዘርዑ። ከመ፡ ያእምሩ፡ ከመ፡ አኮ፡ በገቢረ፡ ሕገገ፡ ኦሪት፡ ዘይጸድቁ፡ ዘእንበለ፡ ዳእሙ፡ በአሚን።","english":"And how is it that they are circumcised, but not circumcised only for themselves? And also those who still observe the ordinance of the faith of our father Abraham, even though they are not circumcised? For our father Abraham believed while he was uncircumcised. It was because of the faith of Abraham and his seed.\n\nAnd it was not because of the ordinance of the Law of the Torah that Abraham and his seed received the promise, so that they might inherit the world. Rather, indeed, he received this through the righteousness of his faith, by the word of God, and he believed in Him.\n\nIf someone had performed the ordinance of the Law of the Torah, would he then receive the promise and inherit the world? No, because of the faith of Abraham and because he received his promise.\n\nFor the ordinance of the Law of the Torah brings punishment upon one who transgresses it. And where there is no Torah and no law, there is no sin and no transgression.\n\nAnd because of this, God truly established righteousness, so that the one to whom God gave the promise to Abraham and his seed might be faithful, so that they might know that it is not by the performance of the ordinance of the Law of the Torah that they are justified, but rather by faith.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts circumcision (ግዙራን) with faith, arguing that Abraham's faith, not the law, secured the promise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ግዙራን","severity":"info","text":"ግዙራን (gəzurān) means 'circumcised' and is a key term distinguishing physical circumcision from spiritual faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ሕገገ፡ ኦሪት","severity":"info","text":"ሕገገ፡ ኦሪት (ḥəggäga ʾorit) refers to the 'ordinance of the Law of the Torah,' emphasizing the legalistic aspect of the Mosaic law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The reference to Abraham's faith and promise echoes Genesis 15 and 17, but no direct quotation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The debate over circumcision and faith reflects early Christian controversies, especially in Paul's Epistle to the Romans, which this Geʿez text adapts.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Geʿez text is ambiguous on whether 'the promise' (ተስፋ) refers to land, salvation, or eternal inheritance; the English draft opts for a general interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'inherit the world' (ይወርስ ዓለመ) may be metaphorical for earthly dominion or eschatological reward; the English draft leaves it ambiguous.","The relationship between circumcision and faith is presented as a contrast, but the text does not clarify if circumcision is entirely rejected or reinterpreted."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"በከመ፡ አምነ፡ አብርሃም፡ አበ፡ ኵልነ፡ ዘይቤሎ፡ እግዚአብሔር። እሬስየከ፡ አባሆሙ፡ ለብዙኃን፡ አሕዛብ፡ እለ፡ የአምኑ፡ በእግዚአብሔር። ዘያነሥኦሙ፡ ለምዉታን፡ ወይሬስዮሙ፡ ለእለ፡ ኢሀለዉ፡ ከመ፡ ዘሀለዉ።\n\nወተአመነ፡ አብርሃም፡ ከመ፡ ይከውን፡ አባሆሙ፡ ለብዙኃን፡ አሕዛብ። ከመ፡ አሰፈዎ፡ እግዚአብሔር፡ ወይቤሎ፡ ከማሁ፡ ይከውን፡ ዘርዕከ። በእንተ፡ ጽንዐ፡ ሃይማኖቱ፡ ለአብርሃም\n\nወተአመነ፡ አብርሃም፡ ወኢናፈቀ፡ እንዘ፡ ይሬኢ፡ ርእሶ፡ ከመ፡ ልሂቅ፡ ውእቱ። ወከመ፡ ነፍስተ፡ በድን፡ ሥጋሁ፡ እስመ፡ ምእት፡ ክረምቱ።\n\nወሳራሂ፡ ከመ፡ ምዉት፡ ይእቲ፡ ማሕፀና። ወኢናፈቀ፡ ወኢቀብጸ፡ በዘአሰፈዎ፡ እግዚአብሔር።\n\nወተአመነ፡ በኵሉ፡ ልቡ፡ ከመ፡ ይክል፡ ገቢረ፡ ሎቱ፡ እግዚአብሔር። ወአእኵቶ፡ ወእንበይነ፡ ዝ፡ ጽድቀ፡ ኮኖ።\n\nወአኮ፡ እንበይነ፡ ባሕቲቱ፡ ዘተጽሕፈ፡ ዝንቱ።\n\nአኮኑ፡ በእንቲኣነሂ፡ እለ፡ አመነ፡ በዘአንሥኦ፡ ለእግዚእነ፡ እምዉታን።\n\nዘተሰቅለ፡ በእንተ፡ ኀጢአትነ። ወተንሥአ፡ ከመ፡ ያጽድቀነ፡ ወከመ፡ ያንሥአነ።","english":"As Abraham believed, our father of all, to whom the Lord said, \"I will make you the father of many nations who believe in the Lord, who raises the dead and makes those who exist as though they were not.\"\n\nAnd Abraham believed that he would become the father of many nations, as the Lord promised him and said, \"Thus shall your seed be, because of the steadfastness of Abraham's faith.\"\n\nAnd Abraham believed and did not doubt, though he saw himself as old, and as a soul in a dead body, for he was a hundred years old.\n\nAnd Sarah was like a dead womb, and he did not doubt nor waver in what the Lord had promised him.\n\nAnd he believed with all his heart that the Lord could do for him, and he praised him, and behold, this righteousness came to pass.\n\nAnd is this not written for this alone?\n\nIs it not also for us who believed in Him who raised our Lord from the dead,\n\nwho was crucified for our sins and rose to justify us and to raise us up?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ኢሀለዉ","severity":"info","text":"The Geʿez verb ኢሀለዉ (ʾuḫalewu) is a form of ሀለወ (halawa, 'to be, exist') with a prefix indicating negation or non-existence, here meaning 'they are not' or 'they do not exist'.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"እሬስየከ፡ አባሆሙ፡ ለብዙኃን፡ አሕዛብ","severity":"info","text":"The promise to Abraham echoes Genesis 17:4-6, where God makes Abraham the father of many nations, though the wording is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ምእት፡ ክረምቱ","severity":"info","text":"The reference to Abraham being a hundred years old (ምእት ክረምቱ) aligns with Genesis 21:5, where Abraham is 100 at Isaac's birth, but the text uses it to emphasize his faith despite advanced age.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ሳራሂ፡ ከመ፡ ምዉት፡ ይእቲ፡ ማሕፀና","severity":"info","text":"Sarah's womb described as 'dead' (ምዉት ይእቲ ማሕፀና) parallels the New Testament theme of barrenness overcome by faith, as in Hebrews 11:11-12, though not a direct quote.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ዘተሰቅለ፡ በእንተ፡ ኀጢአትነ","severity":"info","text":"The reference to Christ crucified for our sins (ተሰቅለ በእንተ ኀጢአትነ) reflects standard Geʿez homiletic reception of Pauline soteriology, linking Abraham's faith typologically to Christ's resurrection.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"አኮኑ፡ በእንቲኣነሂ","severity":"info","text":"The rhetorical question 'Is it not also for us?' (አኮኑ በእንቲኣነሂ) marks a structural shift from Abraham's narrative to direct application to the Christian audience, typical of Geʿez homiletic epistles.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ኢሀለዉ (ʾuḫalewu) is ambiguous: it could be a negated form of ሀለወ meaning 'they do not exist' or a variant spelling of ኢሀለዉ (ʾuḫallawu) 'they are not', but the context supports the former reading.","The identity of 'those who exist as though they were not' is unclear; it may refer to the spiritually dead or to non-believers, but the text does not specify."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ምዕራፍ 5\n\nበእንተ፡ ጽድቀ፡ ሃይማኖት\n\nጽደቁ፡ እንከ፡ በአሚን። ወንርከብ፡ ሰላመ፡ በኀበ፡ እግዚአብሔር፡ በእግዚእነ፡ ኢየሱስ፡ ክርስቶስ።\n\nዘበእንቲኣሁ፡ ተመራሕነ፡ በሃይማኖት፡ ውስተ፡ ዛቲ፡ ጸጋሁ። እንተ፡ ባቲ፡ ቆምነ፡ ወውእቱ፡ ምክሕነ። ወባቲ፡ ንሴፎ፡ ስብሐተ፡ እግዚአብሔር።\n\nወአኮ፡ በባሕቲታ፡ ዓዲ፡ ንትሜካሕ፡ በሕማምነሂ። እስመ፡ ነአምር፡ ከመ፡ ሕማም፡ ይፌጽም፡ ትዕግሥተ፡ ላዕሌነ።\n\nወትዕግሥትሰ፡ መከራ፡ ወበመከራ፡ ይትረከብ፡ ተስፋ።\n\nወተስፋኒ፡ ኢያስተኃፍር። እስመ፡ ፍቅረ፡ እግዚአብሔር፡ መልአ፡ ውስተ፡ ልብነ፡ በመንፈስ፡ ቅዱስ፡ ዘወሀበነ። በእንተ፡ ምጽአተ፡ ክርስቶስ፡ ለሞት\n\nክርስቶስኒ፡ መጽአ፡ በዕድሜሁ፡ ይሙት፡ በእንተ፡ ኀጢአትነ። እንዘ፡ ኃጥኣን፡ ንሕነ።\n\nእንበይነ፡ እኩያንሰ፡ እምዕፁብኒ፡ ጥቀ፡ ኢይትረከብ፡ ዘይትሀበል፡ ይሙት። ወእንበይነ፡ ኄራንሰ፡ እንዳዒ፡ እንጋ። ለእመ፡ ቦ፡ ዘይትረከብ፡ ዘያጠብዕ፡ ይሙት።\n\nናሁ፡ ርእዩ፡ መጠነ፡ አፍቀረነ፡ እግዚአብሔር። እንዘ፡ ኃጥኣን፡ ንሕነ፡ ክርስቶስ፡ ሞተ፡ በእንቲኣነ።","english":"Chapter 5\n\nConcerning the Righteousness of Faith\n\nHis righteousness, indeed, is through faith, and we find peace in the Lord, in our Lord Jesus Christ.\n\nBecause of her, we were guided by faith into this grace of his, in which we stand, and it is our strength, and in her we seek the praise of the Lord.\n\nAnd not only by her do we also contend in our suffering, for we know that suffering perfects patience upon us.\n\nAnd patience is tribulation, and through tribulation hope is found.\n\nAnd hope does not put to shame, for the love of the Lord fills our heart through the Holy Spirit, whom he gave us, because of the coming of Christ to death.\n\nChrist also came in his time to die for our sins, while we are sinners.\n\nFor among the wicked, indeed, it is very difficult to find one who would be willing to die; and among the good, it is rare to find one who would be willing to die.\n\nBehold, see how much the Lord loved us, while we are sinners, Christ died for us.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ምዕራፍ 5","severity":"info","text":"The passage opens with a chapter heading, 'Chapter 5', and a thematic subtitle, 'Concerning the Righteousness of Faith', marking a new structural division in the work.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ጽድቀ፡ ሃይማኖት","severity":"info","text":"The phrase 'righteousness of faith' (ጽድቀ፡ ሃይማኖት) is a key theological term in Geʿez tradition, often linked to Pauline soteriology and distinct from works-based righteousness.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ክርስቶስኒ፡ መጽአ፡ በዕድሜሁ፡ ይሙት፡ በእንተ፡ ኀጢአትነ","severity":"info","text":"The statement that Christ died for our sins echoes Romans 5:6-8, where Christ's death is presented as atonement for human sin, a core Pauline theme.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"በመንፈስ፡ ቅዱስ፡ ዘወሀበነ","severity":"info","text":"The reference to the Holy Spirit as given by God reflects Geʿez theological emphasis on the Spirit's role in instilling love and hope, consistent with Ethiopian Orthodox pneumatology.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ሕማም፡ ይፌጽም፡ ትዕግሥተ","severity":"info","text":"The idea that suffering perfects patience parallels the Epistle to the Romans 5:3-5, where endurance through trials is linked to faith and divine grace.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ናሁ፡ ርእዩ፡ መጠነ፡ አፍቀረነ፡ እግዚአብሔር","severity":"info","text":"The exclamation 'Behold, see how much the Lord loved us' is a homiletic device common in Geʿez commentaries, emphasizing divine love as a pastoral lesson.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Geʿez text uses feminine pronouns (e.g., 'ባቲ') that may refer to 'faith' (ሃይማኖት) or 'grace' (ጸጋሁ); the translation interprets them as referring to faith, but the ambiguity remains."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"እፎ፡ እንከ፡ ፈድፋደ፡ ለእመ፡ ጸደቅነ፡ ያነጽሐነ፡ በደሙ። ወያድኅነነ፡ እመንሱት፡ ዘይመጽእ።\n\nወሶበ፡ እንዘ፡ ፀሩ፡ ንሕነ፡ ለእግዚአብሔር፡ ተሣሀለነ፡ በሞተ፡ ወልዱ። እፎ፡ እንከ፡ ይሣሀለነ፡ ፈድፋደ፡ እምከመ፡ ተዐረቀነ። ወተሣሀለነ፡ ያሐይወነ፡ በሕይወተ፡ ወልዱ።\n\nአኮ፡ በእንተ፡ ዝንቱ፡ ባሕቲቱ። ዓዲ፡ ንትሜካሕ፡ በኀበ፡ እግዚአብሔር። በእንተ፡ እግዚእነ፡ ኢየሱስ፡ ክርስቶስ፡ ዘበእንቲኣሁ፡ ረከብነ፡ ሣህሎ። በእንተ፡ ኀጢአት፡ ዘቦአት፡ ውስተ፡ ዓለም\n\nወበእንተ፡ ዝ፡ በከመ፡ በጌጋየ፡ አሐዱ፡ ብእሲ፡ ቦአት፡ ኀጢአት፡ ውስተ፡ ዓለም። ወበእንተ፡ ይእቲ፡ ኀጢአት፡ መጽአ፡ ሞት፡ ላዕለ፡ ኵሉ፡ ሰብእ። ወተኈለቈት፡ ኀጢአት፡ ላዕለ፡ ኵሉ።\n\nእስከ፡ አመ፡ መጽአት፡ ኦሪት፡ ሀለወት፡ ኀጢአት፡ ውስተ፡ ዓለም። እንዘ፡ ኢትትዐወቅ፡ ምንት፡ ይእቲ፡ እስመ፡ ኢትትኌለቊ፡ ኀጢአት። እስመ፡ ዓዲሁ፡ ኢመጽአ፡ ውእተ፡ አሚረ፡ ሕገገ፡ ኦሪት።\n\nወባሕቱ፡ ኰነኖሙ፡ ሞት፡ እምአዳም፡ እስከ፡ ሙሴ፡ ለእለሂ፡ አበሱ። ወለእለሂ፡ ኢአበሱ፡ በእንተ፡ ይእቲ፡ ኀጢአቱ፡ ለአዳም። እስመ፡ ኵሉ፡ በአምሳለ፡ አዳም፡ ተፈጥረ። እስመ፡ አዳም፡ አምሳሉ፡ ውእቱ፡ ለዘሀለዎ፡ ይምጻእ።","english":"Now, if we are righteous, he cleanses us with his blood and saves us from the death that is to come.\n\nAnd when we were hostile to God, he reconciled us through the death of his Son; now, if he reconciled us, how much more will he give us life through the life of his Son, since we were estranged and reconciled?\n\nNot only because of this alone, but we also trust in God concerning our Lord Jesus Christ, through whom we found mercy for the sin that is in the world.\n\nAnd because of this, as through the transgression of one man, sin came into the world, and because of that sin, death came upon all men, and sin multiplied over all.\n\nUntil the Law came, sin existed in the world, but it was not known what it was, because sin was not multiplied; for the Law had not yet come to define the precepts of the Law.\n\nBut only death judged them from Adam to Moses, both those who sinned and those who did not sin, because of that sin of Adam; for all were created in the likeness of Adam, because Adam is the likeness of him who was to come.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage develops a Pauline argument on sin, death, and reconciliation, moving from individual righteousness to universal sin through Adam.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ሣህል","severity":"info","text":"The Geʿez term ሣህል (sāḥəl) is rendered as 'mercy' or 'reconciliation' in the English draft, reflecting a key theological concept of divine pardon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኀጢአት","severity":"info","text":"The phrase 'sin came into the world' echoes Romans 5:12, where Paul discusses original sin through Adam's transgression.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The reference to the Law (ኦሪት) and its role in defining sin reflects a Geʿez Christian understanding of Mosaic Law as a stage in salvation history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of conditional and causal statements, moving from individual to universal sin, then to the Law's role and judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢትትዐወቅ","severity":"caution","text":"The Geʿez phrase ኢትትዐወቅ (ʾittəʿawwaq) is ambiguous, possibly meaning 'it was not known' or 'it was not recognized,' affecting the interpretation of sin's awareness before the Law.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Geʿez term ኢትትዐወቅ could be read as 'it was not known' or 'it was not recognized,' leaving open whether sin was unknown or merely unacknowledged before the Law.","The phrase 'likeness of him who was to come' (አምሳሉ ውእቱ ለዘሀለዎ ይምጻእ) is ambiguous: it may refer to Christ as the second Adam or to a future eschatological figure."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"ወባሕቱ፡ አኮ፡ በአምጣነ፡ ጌጋይነ፡ ዘኮነነ፡ ሐሳበ፡ ጸጋሁ፡ ለእግዚአብሔር። ወሶበ፡ በጌጋየ፡ አሐዱ፡ ብእሲ፡ ሞቱ፡ ብዙኃን። እፎ፡ እንከ፡ ፈድፋደ፡ በጸጋሁ፡ ለእግዚአብሔር፡ ወበሀብቱ፡ ዘጸገወነ። በእንተ፡ አሐዱ፡ ብእሲ፡ ዘውእቱ፡ ኢየሱስ፡ ክርስቶስ። ይፈደፍድ፡ ሕይወት፡ ላዕለ፡ ብዙኃን።\n\nወአኮ፡ በአምጣነ፡ ኀጢአቱ፡ ለአሐዱ፡ ብእሲ። ዘኮነነ፡ ሐሳበ፡ ጸጋሁ፡ ለእግዚአብሔር። ወሶበ፡ ኵነኔ፡ ኀጢአት፡ እምላዕለ፡ አሐዱ፡ ብእሲ፡ ወፂኣ፡ ኵሉ፡ ተቀሥፈ፡ ባቲ። እፎ፡ እንከ፡ ፈድፋደ፡ ያነጽሐነ፡ ጸጋሁ፡ እምጌጋይነ። ወይሁበነ፡ ሕይወተ፡ ዘለዓለም። በእንተ፡ ሕይወት፡ ዘኮነት፡ በክርስቶስ\n\nወሶበ፡ ኀጢአቱ፡ ለአሐዱ፡ ብእሲ፡ አንገሠቶ፡ ለሞት። ወበአበሳ፡ አሐዱ፡ ብእሲ፡ ቀነየነ፡ ሞት። እፎ፡ እንከ፡ ጸጋሁ፡ ለአሐዱ፡ ብእሲ፡ ኢየሱስ፡ ክርስቶስ። ወሀብቱ፡ ያጸድቀነ፡ ወያነግሦ፡ ለነ፡ ለሕይወት፡ ዘለዓለም።\n\nወበከመ፡ በጌጋየ፡ አሐዱ፡ ብእሲ፡ ተኰነነ፡ ኵሉ፡ ዓለም። ከማሁ፡ ካዕበ፡ በጽድቀ፡ አሐዱ፡ ብእሲ፡ ይጸድቅ፡ ኵሉ፡ ዕጓለ፡ እመሕያው።","english":"And not only according to the measure of our sin did he reckon the grace of God. And when by the sin of one man many died, how much more, then, by the grace of God and by his gift which he bestowed upon us on account of one man, who is Jesus Christ, does life abound for many?\n\nAnd not according to the measure of the sin of one man did he reckon the grace of God. And when the judgment of sin from one man and the end of all was cut off by it, how much more, then, does his grace cleanse us from our sin and give us eternal life on account of the life that was in Christ?\n\nAnd when the sin of one man delivered him to death, and by the fault of one man death condemned us, how much more, then, does the grace of one man, Jesus Christ, and his gift justify us and deliver us to eternal life?\n\nAnd just as by the sin of one man the whole world was condemned, likewise also by the righteousness of one man shall all the children of the living be justified.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ወባሕቱ፡ አኮ፡ በአምጣነ፡ ጌጋይነ፡","severity":"info","text":"The passage repeats a rhetorical pattern: 'not only according to the measure of X, but how much more Y'. This structure, common in homiletic argument, contrasts sin and grace through parallel clauses.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ጸጋሁ፡ ለእግዚአብሔር","severity":"info","text":"ጸጋሁ (grace) is a key theological term in Geʿez, often translating Greek χάρις. Here it is paired with ሀብቱ (gift), emphasizing divine favor as both unmerited and bestowed through Christ.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"በጌጋየ፡ አሐዱ፡ ብእሲ፡ ሞቱ፡ ብዙኃን","severity":"info","text":"This echoes the Pauline theme of Adam's sin bringing death to many (Romans 5:12–15). The Geʿez text develops the typology of one man's sin versus one man's righteousness, central to the epistle's argument.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"በጽድቀ፡ አሐዱ፡ ብእሲ፡ ይጸድቅ፡ ኵሉ፡ ዕጓለ፡ እመሕያው","severity":"info","text":"The final sentence draws a direct parallel: as one man's sin condemned all, so one man's righteousness justifies all. This mirrors the Adam-Christ typology found in Romans 5 and in early Ethiopic exegesis.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ዕጓለ፡ እመሕያው","severity":"info","text":"The phrase 'children of the living' (ዕጓለ፡ እመሕያው) is a distinctive Geʿez expression for humanity, possibly reflecting a liturgical or homiletic tradition. It appears in other Ethiopic texts as a designation for the faithful or all people.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Geʿez text has minor orthographic variation (e.g., ኢየሱስ vs. ኢየሱስ) but no significant textual corruption. The rhetorical repetition may obscure whether the argument is strictly Pauline or reflects later homiletic expansion."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ወበከመ፡ በእንተ፡ ዐሊወ፡ አሐዱ፡ ብእሲ፡ ብዙኃን፡ ኮኑ፡ ኃጥኣነ። ከማሁ፡ ካዕበ፡ በተአዝዞቱ፡ ለአሐዱ፡ ብእሲ፡ ብዙኃን፡ ኮኑ፡ ጻድቃነ። ኦሪትሰኬ፡ ለምክንያት፡ መጽአት፡ ወተበውአት፡ ከመ፡ ታብዝኃ፡ ለኀጢአት። ወኀበ፡ በዝኀት፡ ኀጢአት፡ ህየ፡ ፈድፈደት፡ ጸጋሁ፡ ለእግዚአብሔር።\n\nወበከመ፡ አንገሠቶ፡ ኀጢአት፡ ለሞት። ከማሁ፡ ታነግሦ፡ ለጽድቅ፡ ጸጋሁ፡ ለእግዚአብሔር፡ ውስተ፡ ሕይወት፡ ዘለዓለም። በእንተ፡ እግዚእነ፡ ኢየሱስ፡ ክርስቶስ።\n\nምዕራፍ 6\n\nበእንተ፡ ጥሙቃን\n\nምንተ፡ እንከ፡ ንብል፡ ንግበርኑ፡ ኀጢአተ። ከመ፡ ይፈድፍድ፡ ጸጋሁ፡ ለእግዚአብሔር፡ ሐሰ።\n\nአኮኑ፡ ወዳእነ፡ ሞትነ፡ እምኀጢአትነ። እፎ፡ እንከ፡ ንክል፡ ሐይወ፡ ባቲ።\n\nወዘንተ፡ ባሕቱ፡ አእምሩ፡ ኵልክሙ። ከመ፡ እለ፡ ተጠመቅነ፡ በእግዚእነ፡ ኢየሱስ፡ ክርስቶስ፡ ውስተ፡ ሞቱ፡ ተጠመቅነ።\n\nወተቀበርነ፡ ምስሌሁ፡ ውስተ፡ ጥምቀት፡ በሞቱ። ከመ፡ በከመ፡ ውእቱ፡ ክርስቶስ፡ ተንሥአ፡ እምዉታን፡ በስብሐተ፡ አቡሁ። ከማሁ፡ ንሕነኒ፡ ናንሶሱ፡ ውስተ፡ ሐዳስ፡ ሕይወት።","english":"And as by the sin of one man many became sinners, so also by the obedience of one man many became righteous. The Law came for the sake of reason and was corrupted so as to increase sin. And where sin was abundant, there the grace of God was abundant.\n\nAnd as sin brought death, so the grace of God brings righteousness into eternal life, through our Lord Jesus Christ.\n\nChapter 6\n\nConcerning the Baptized\n\nWhat then shall we say? Shall we commit sin so that the grace of God may be abundant? No.\n\nFor did we not die from our sin? How then shall we live by it?\n\nAnd know this only, all of you: that we who were baptized in our Lord Jesus Christ were baptized into his death.\n\nAnd we were buried with him in baptism through his death, so that as Christ rose from the dead by the glory of his Father, so also we shall rise into a new life.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ምዕራፍ ፮","severity":"info","text":"The heading 'Chapter 6' and the subtitle 'Concerning the Baptized' mark a new section in the Geʿez text, dividing the preceding theological argument from a baptismal catechesis.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ጥሙቃን","severity":"info","text":"The Geʿez term ጥሙቃን (ṭəmuqān) means 'the baptized' and is derived from the root ጠመቀ (ṭämäqä, 'to baptize'). It introduces a baptismal theme that continues through the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"በእግዚእነ ኢየሱስ ክርስቶስ ውስተ ሞቱ ተጠመቅነ","severity":"info","text":"This passage echoes Romans 6:3-4, where Paul speaks of baptism into Christ's death. The Geʿez text closely follows the Pauline theme of baptism as participation in Christ's death and resurrection.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ኦሪት","severity":"info","text":"The reference to 'the Law' (ኦሪት, Orit) being corrupted to increase sin reflects a Geʿez Christian understanding of the Law as insufficient for salvation, consistent with Pauline theology in Romans.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ተቀበርነ ምስሌሁ ውስተ ጥምቀት","severity":"info","text":"The imagery of being 'buried with him in baptism' is a distinctive Geʿez elaboration of Romans 6:4, emphasizing the symbolic death and rebirth in the baptismal rite, likely reflecting Ethiopian liturgical practice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ኦሪትሰ ለምክንያት መጽአት ወተበውአት ከመ ታብዝኃ ለኀጢአት' is ambiguous: it may mean the Law came for reason but was corrupted to increase sin, or that the Law came as a reason and was itself corrupted by sin. The English draft takes the former reading."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ወእመሰኬ፡ ተመሰልናሁ፡ በሞቱ፡ ንትሜሰሎ፡ በሕይወቱሂ።\n\nወዘንተ፡ ባሕቱ፡ አእምሩ፡ ከመ፡ ብሉይ፡ ብእሲነ፡ ውእቱ፡ ዘተሰቅለ፡ ምስሌሁ። ከመ፡ ይስዐሮ፡ ለነፍስተ፡ ኀጢአት። ወኢይገብእ፡ ዳግመ፡ ይትቀነይ፡ ለኀጢአት።\n\nእስመ፡ ዘሞተሰ፡ ድኅነ፡ እምገቢረ፡ ኀጢአት። በእንተ፡ እለ፡ ይትሜሰልዎ፡ ለክርስቶስ\n\nወእምከመሰ፡ ሞትነ፡ ምስሌሁ፡ ለክርስቶስ፡ ንትአመን፡ ከመሂ፡ ነሐዩ፡ ምስሌሁ።\n\nተአምሩ፡ ከመ፡ ተንሥአ፡ ክርስቶስ፡ እምዉታን። ወኢይመውት፡ እንከ፡ ዳግመ፡ ወኢይረክቦ፡ እንከ፡ ሞት።\n\nወዘኒ፡ ሞተ፡ ምዕረ፡ ሞተ፡ ወበሞቱ፡ ሰዐራ፡ ለኀጢአት። ወዘኒ፡ ሐይወ፡ ለእግዚአብሔር፡ ሐይወ።\n\nወከማሁ፡ አንትሙኒ፡ ረስዩ፡ ርእሰክሙ፡ ምዉታነ፡ ለኀጢአት። ወሕያዋነ፡ ኩኑ፡ ለፈቃደ፡ እግዚአብሔር፡ በእንተ፡ እግዚእነ፡ ኢየሱስ፡ ክርስቶስ።\n\nወኢታንግሥዋ፡ ለኀጢአት፡ ላዕለ፡ ዝንቱ፡ ሥጋክሙ፡ ወነፍስትክሙ፡ መዋቲ። ወኢትበልዎ፡ ኦሆ፡ ለፍትወቱ።\n\nወኢትረስይዎ፡ ለነፍስትክሙ፡ ንዋየ፡ ሐቅል፡ ለዐመፃ፡ ወለኀጢአት። አላ፡ ረስዩ፡ ርእሰክሙ፡ ለእግዚአብሔር፡ ከመ፡ ዘተንሥአ፡ እምዉታን። ወለነፍስትክሙ፡ ለእግዚአብሔር፡ ንዋየ፡ ሐቅል፡ ለጽድቅ።","english":"And if we are made like him in his death, we are also made like him in his life.\n\nAnd know this only, that it is the old man who was crucified with him, so that he might heal the soul from sin, and that sin might not again be renewed.\n\nFor he who died was freed from the work of sin, because of those who are made like Christ.\n\nAnd if we have died with Christ, we also believe that we have lived with him.\n\nMarvel that Christ arose from the dead, and that he does not die again, nor does death ever find him again.\n\nAnd this one who died the death of the wicked died, and by his death he healed sin. And this one who lived for God lived.\n\nAnd likewise, you also accept yourselves as dead to sin, and be living for the will of God, because of our Lord Jesus Christ.\n\nAnd do not give sin power over this body of yours and your mortal soul, and do not say, \"O, to its desire.\"\n\nAnd do not give your soul as a field for iniquity and sin, but accept yourselves for God, as one who arose from the dead, and give your soul to God as a field for righteousness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage develops a typological parallel between death and life in Christ, asserting that imitation of Christ's death leads to participation in his life.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ተሰቅለ","severity":"info","text":"The Geʿez verb ተሰቅለ (tasaqala) means 'was crucified' and here refers to the old man being crucified with Christ, a key soteriological image.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'the old man who was crucified with him' echoes Pauline language of the old self (cf. Romans 6:6) and the concept of co-crucifixion with Christ.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The imagery of the soul as a 'field' (ሐቅል) for righteousness or sin draws on agrarian metaphors common in early Christian catechesis, particularly in the Alexandrian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of conditional and imperative statements, moving from theological analogy to direct exhortation, typical of homiletic expansion.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The emphasis on dying to sin and living for God reflects the ascetic and baptismal theology of the Ethiopic tradition, where this text was used for instruction.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the old man who was crucified with him' could be read as referring to the sinful nature or to a specific figure; the text takes it as the former.","The identity of 'this one who died the death of the wicked' is ambiguous; the context suggests it contrasts with Christ, but the referent is not explicit."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"ወኀጢአትሰ፡ ኢትኴንነክሙ፡ እንከ፡ እስመ፡ ወፃእክሙ፡ እምገቢረ፡ ሕገገ፡ ኦሪት። ወገባእክሙ፡ ውስተ፡ ጸጋ፡ እግዚአብሔር። በእንተ፡ ምሥጢረ፡ ተአዝዞ\n\nምንተ፡ እንከ፡ ንብል፡ ንግበርኑ፡ ኀጢአተ። እስመ፡ ወፃእነ፡ እምገቢረ፡ ሕገገ፡ ኦሪት። ወገባእነ፡ ውስተ፡ ጸጋ፡ እግዚአብሔር፡ ሐሰ።\n\nወኢተአምሩኑ፡ ከመ፡ ለዘተአዘዝክሙ። ወለዘሂ፡ ኦሆ፡ ትቤሉ፡ አግብርቲሁ፡ አንትሙ። ወውስተ፡ ዘኀበርክሙ፡ ሎቱ፡ አቅነይክሙ፡ ርእሰክሙ። እመሂ፡ ለኀጢአት፡ ኦሆ፡ ትብልዋ። ወኀበርክሙ፡ ተአብሱ፡ አግብርቲሁ፡ አንትሙ፡ ትከውኑ፡ ለሞት። ወእመሂ፡ ለጽድቅ፡ ኦሆ፡ ትብልዋ። ወኀበርክሙ፡ ውስተ፡ ሠናይ፡ አግብርተ፡ እግዚአብሔር፡ አንትሙ።\n\nእኩት፡ እግዚአብሔር፡ እንዘ፡ አግብርተ፡ ኀጢአት፡ አንትሙ። ተአዘዝክሙ፡ በኵሉ፡ ልብክሙ፡ ለዘተውህበ፡ ለክሙ፡ አርአያሁ፡ ለዘትትሜሀሩ።\n\nወይእዜሰ፡ ተግዕዝክሙ፡ እምኀጢአት፡ ወተቀነይክሙ፡ ለጽድቅ።\n\nሕገ፡ ሰብእ፡ እብለክሙ፡ እስመ፡ ድኩም፡ ቱስሕተ፡ ነፍስትክሙ። ዑቁ፡ በከመ፡ ቀዲሙ፡ አቅነይክሙ፡ ርእሰክሙ፡ ለኀጢአት፡ ወለርኩስ፡ ወለጣዖት። ከማሁ፡ ይእዜኒ፡ አቅንዩ፡ ነፍስተክሙ፡ ለጽድቅ፡ ወለቅድሳት።","english":"And as for sin, you have not been able to commit it, because you have come out from the work of the law of the Torah and have entered into the grace of God through the mystery of the commandment.\n\nWhat then shall we say? Shall we commit sin? Because we have come out from the work of the law of the Torah and have entered into the grace of God? No.\n\nAnd do you not know that for the one who commanded you, and if you say, \"Yes,\" you are his servants? And in what you have joined to him, you have bent your head? But if you say, \"Yes,\" to sin, and you have joined yourselves, you are servants of death. And if you say, \"Yes,\" to righteousness, and you have joined yourselves in goodness, you are servants of God.\n\nTruly, God, while you are servants of sin, commanded you with all your heart to the one who gave you his example, for which you marvel.\n\nAnd now you have been freed from sin and have bent yourselves to righteousness.\n\nI say to you, the law of man, because the healing of your souls is complete. Stand as before you bent your head to sin and to impurity and to idolatry. Likewise now, bend your souls to righteousness and to holiness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ሕገገ፡ ኦሪት","severity":"info","text":"The phrase 'work of the law of the Torah' (ሕገገ፡ ኦሪት) likely renders a Pauline concept of legal observance, distinguishing it from the 'grace of God' (ጸጋ፡ እግዚአብሔር) that follows.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ጸጋ፡ እግዚአብሔር","severity":"info","text":"The contrast between 'work of the law' and 'grace of God' echoes Romans 6:14-15, where Paul argues that believers are under grace, not law, after baptism.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a rhetorical question about sin to a direct address, using parallel conditional clauses ('if you say Yes to sin... to righteousness') to contrast servitude to death or God.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ተአዝዞ","severity":"info","text":"The 'mystery of the commandment' (ምሥጢረ፡ ተአዝዞ) may refer to the sacramental or hidden meaning of Christ's command, a theme in Ethiopic exegesis linking law and grace.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The call to 'bend your souls to righteousness and holiness' reflects a homiletic emphasis in Ethiopic tradition on moral transformation after liberation from sin.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'you have not been able to commit it' (ኢትኴንነክሙ) could be read as a statement of fact or a rhetorical denial; the Geʿez allows both. The reading taken is rhetorical, consistent with the following question 'Shall we commit sin?'"],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"እስመ፡ አመ፡ ተቀነይክሙ፡ ለኀጢአት፡ ግዑዛነ፡ ኮንክሙ፡ እምጽድቅ።\n\nወበውእቱ፡ ፍሬክሙ፡ ዘአሜሁ፡ ናሁ፡ ይእዜ፡ ትትኀፈሩ፡ ቦቱ። እስመ፡ ድኅሬሁ፡ ሎቱ፡ ሞት።\n\nወይእዜሰ፡ ተግዕዝክሙ፡ እምኀጢአት፡ ወአቅነይክሙ፡ ርእሰክሙ፡ ለጽድቅ። ወፈረይክሙ፡ ለቅድሳት፡ ወማኅለቅቱሰ፡ ሕይወት፡ ዘለዓለም።\n\nእስመ፡ ተግባራሰ፡ ለኀጢአት፡ ወረባኀ፡ ዚኣሃ፡ ሞት። ወለጸጋ፡ እግዚአብሔርሰ፡ ሕይወት፡ ዘለዓለም፡ በእግዚእነ፡ ኢየሱስ፡ ክርስቶስ።\n\nምዕራፍ 7\n\nበእንተ፡ ኵነኔ፡ ኦሪት\n\nኢተአምሩኑ፡ አኀዊነ፡ ሕገ፡ ንነግረክሙ፡ ትለብዉ። እስመ፡ ሕገ፡ ኦሪት፡ ይቀንዮ፡ ለሰብእ፡ አምጣነ፡ ሕያው፡ ውእቱ።\n\nከመ፡ ብእሲት፡ እምከመ፡ ባቲ፡ ምት። አምጣነ፡ ሕያው፡ ሀሎ፡ ብእሲሃ፡ እስርት፡ ይእቲ፡ በሕግ። ወእምከመሰ፡ ሞተ፡ ምታ፡ ተስዕረት፡ እምሕገ፡ ብእሲሃ።\n\nወእመሰ፡ እንዘ፡ ሕያው፡ ብእሲሃ፡ ቀርበት፡ ካልአ፡ ብእሴ፡ ዝሙተ፡ ይከውና። ወለእመሰ፡ ሞተ፡ ምታ፡ ተስዕረት፡ እምሕግ። ወኢትከውን፡ ዘማዊተ፡ ለእመ፡ ኮነት፡ ለካልእ፡ ብእሲ።","english":"Because when you bent yourselves to sin, you were enemies of righteousness.\n\nAnd that fruit of yours which you have tasted, now you are ashamed of it, is it not? Because after it comes death.\n\nAnd now you have been freed from sin, and you have bent yourselves to righteousness, and you have borne fruit of holiness, and its reward is eternal life.\n\nFor the work of sin and its increase is death, and the gift of God is eternal life in our Lord Jesus Christ.\n\nChapter 7\n\nConcerning the Judgment of the Law\n\nDo you wish, my brothers, that I tell you the law? Listen. For the law of the Torah judges a person while he is alive.\n\nLike a woman: while her husband is alive, she is bound by law. And if her husband dies, she is released from the law of her husband.\n\nAnd if, while her husband is alive, she approaches another man, she commits adultery. And if her husband dies, she is released from the law, and she does not become an adulteress if she becomes for another man.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ምዕራፍ 7","severity":"info","text":"The passage begins a new chapter (ምዕራ፭ 7) with the heading 'Concerning the Judgment of the Law' (በእንተ ኵነኔ ኦሪት), marking a structural shift from the preceding discourse on sin and grace to a legal analogy.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ጽድቅ","severity":"info","text":"ጽድቅ (ṣǝdǝq) is glossed as 'righteousness' in the English draft, but in Geʿez it can also mean 'justice' or 'truth'. Here it contrasts with sin (ኀጢአት) and aligns with the law's judgment, suggesting a legal-moral sense.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ኦሪት","severity":"info","text":"ኦሪት (orit) is the Geʿez term for the Torah or the Law of Moses, derived from Hebrew תּוֹרָה. Its use here grounds the discussion in the Old Testament legal tradition, which the author contrasts with the grace of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ብእሲት ... ብእሲሃ","severity":"info","text":"The analogy of a woman bound by law to her husband while he lives, and released upon his death, parallels legal discussions in Jewish and early Christian literature about marital obligations and the binding force of law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢተአምሩኑ","severity":"caution","text":"The reading ኢተአምሩኑ (ʾu-ta-ʾamr-u-nu) is uncertain; it may be a variant of ኢተአምሩኑ (ʾu-ta-ʾamr-u-nu) meaning 'do you wish?' but the orthography is unusual. The English draft renders it as 'Do you wish', which is plausible but not certain.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ኢተአምሩኑ may be a scribal error or dialectal form; the intended reading is likely 'do you wish?' but the exact morphology is unclear.","The analogy of the woman and the law could be interpreted as either a literal legal illustration or a metaphorical one; the text does not specify."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"ወይእዜኒ፡ አኀዊነ፡ ሞትክሙ፡ እምኦሪት፡ በእንተ፡ ሥጋሁ፡ ለክርስቶስ። ከመ፡ ትኩኑ፡ ለዳግም፡ ዘተንሥአ፡ እምዉታን። ከመ፡ ትፍረዩ፡ ለእግዚአብሔር፡ ፍሬ፡ ጽድቅ።\n\nወአመሰ፡ በሕገ፡ ሰብእ፡ ንገብር። ጸንዐ፡ ላዕሌነ፡ መቅሠፍት፡ በስኢነ፡ ሕገገ፡ ኦሪት፡ ወፈረይነ፡ ለሞት።\n\nወይእዜሰ፡ ተስዕርነ፡ እምኦሪት፡ ወኀደግነ፡ ዘቀዲሙ፡ ትምህርተነ። ከመ፡ ንትቀነይ፡ በሕገ፡ መንፈስ፡ ወአኮ፡ በብሉይ፡ መጽሐፍ። በእንተ፡ ኀዲጎተ፡ ኦሪት\n\nምንተ፡ እንከ፡ ንብል፡ ኀጢአትኑ፡ ይእቲ፡ ኦሪት፡ ሐሰ። ወባሕቱ፡ እምኢያእመርክዋ፡ ለኀጢአት፡ ሶበ፡ ኢመጽአት፡ ኦሪት። ወለፍትወትኒ፡ እምኢያእመርክዋ፡ ግሙራ፡ ሶበ፡ ኢትቤ፡ ኦሪት፡ ኢትፍቱ።\n\nወምክንያተ፡ ኮነታ፡ ይእቲ፡ ትእዛዝ፡ ለኀጢአት። ወአምጽአት፡ ላዕሌየ፡ ኵሎ፡ ፍትወታተ። ወቀዲሙሰ፡ ዘእንበለ፡ ትምጻእ፡ ኦሪት፡ ምዉት፡ ይእቲ፡ ኀጢአት።\n\nወአነሂ፡ ሐዮኩ፡ ትካት፡ ዘእንበለ፡ ትምጻእ፡ ኦሪት። ወሶበ፡ መጽአት፡ ትእዛዘ፡ ኦሪት፡ ሐይወት፡ ኀጢአት። ወአንሰ፡ ሞትኩ።","english":"And now, our brothers, you have died from the Law because of the body of Christ, so that you may be for the second time those who have risen from the dead, so that you may judge for God the fruit of righteousness.\n\nAnd if we act according to human law, severe punishment has come upon us through the harshness of the Law of the Law, and we have been judged to death.\n\nAnd now we have been hidden from the Law and have abandoned our former teaching, so that we may be purified by the law of the Spirit and not by the old book, because of the abandonment of the Law.\n\nWhat then shall we say? Is the Law sin? No, but only that it does not know sin when the Law comes, and it does not know complete virtue when the Law says, \"Be virtuous.\"\n\nAnd the reason was that the commandment was for sin, and it brought upon me all the virtues. And before the Law came, sin was dead.\n\nAnd I lived without it before the Law came. And when the commandment of the Law came, sin lived, and I died.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ኦሪት","severity":"info","text":"The Geʿez term 'Orit' (ኦሪት) here refers to the Mosaic Law or Torah, not a specific book. The passage contrasts this 'Law' with the 'law of the Spirit' and the 'body of Christ'.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኦሪት","severity":"info","text":"In Geʿez, 'Orit' (ኦሪት) is a loanword from Greek (νόμος) via Aramaic, meaning 'law' or 'Torah'. It is used throughout this passage to denote the Mosaic Law, which is personified and critiqued.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative unit that develops a contrast between the old Law (Orit) and the new law of the Spirit, culminating in a paradoxical statement: the Law brings sin to life while the speaker dies.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The text reflects a Geʿez Christian tradition that reinterprets Pauline themes of law and grace, possibly influenced by monastic or ascetic contexts where the Mosaic Law is seen as superseded by Christ and the Spirit.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ሕገገ፡ ኦሪት","severity":"caution","text":"The phrase 'ሕገገ፡ ኦሪት' (the harshness of the Law of the Law) is redundant and may reflect a textual corruption or a deliberate emphasis. The English draft simplifies it to 'the harshness of the Law'.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'our brothers' (አኀዊነ) is unclear; it may refer to a specific community or a general audience.","The phrase 'you have died from the Law' (ሞትክሙ፡ እምኦሪት) is ambiguous: it could mean death to the Law (i.e., separation from it) or death caused by the Law.","The relationship between 'the body of Christ' and the Law is not fully explained; it may allude to Eucharistic or ecclesiological themes."],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":"ወኮነተኒ፡ ቀታሊተ፡ እንታክቲ፡ ትእዛዘ፡ ሕይወት።\n\nእስመ፡ ኮነታ፡ ምክንያተ፡ ይእቲ፡ ትእዛዝ፡ ለኀጢአት። ወበእንቲኣሃ፡ አስሐተተኒ፡ ወቀተለተኒ።\n\nወይእዜኒ፡ ኦሪትሰ፡ ቅድስት፡ ይእቲ። ወትእዛዛኒ፡ ጽድቅ፡ ውእቱ፡ ወሠናይ፡ ወበረከት።\n\nእብል፡ እንከ፡ ቦኑ፡ ሊተ፡ ይከውነኒ፡ ቀታሌ፡ ዝኩ፡ ዘሠናየ፡ አሐስብ፡ ሐሰ። ዳእሙ፡ ኀጢአት፡ ሶበ፡ ተዐውቀት፡ ከመ፡ ይእቲ፡ ኀጢአት። አብዝኀት፡ ላዕሌየ፡ ሞተ። አኮኑ፡ ከመ፡ ይትዐወቅ፡ ኃጥእ፡ ወከመ፡ ትትአመር፡ ኀጢአት። እምውእቱ፡ ትእዛዝ፡ መጽአት፡ ኦሪት፡ ከመ፡ ትፍልጥ፡ ሠናየ፡ እምእኩይ። በእንተ፡ ሕገ፡ መንፈስ\n\nነአምር፡ ከመ፡ ሕገ፡ ኦሪትሰ፡ ለመንፈስ። ወአንሰ፡ በሥጋ፡ ወደም፡ ሥዩጥ፡ ለኀጢአት።\n\nእስመ፡ ዘኢየአምር፡ እገብር፡ ወዘእፈቅድ፡ ኢይገብር፡ ኪያሁ። ምንተኒ፡ ዳእሙ፡ ዝኰ፡ ዘእጸልእ፡ ኪያሁ፡ ክመ፡ እገብሮ።\n\nወእመሰኬ፡ ዘኢይፈቅድ፡ እገብር፡ ሰማዕቱ፡ አነ፡ ለዝኩ፡ ሕገገ፡ ኦሪት። ከመ፡ ለሠናይ፡ መጽአ።","english":"And it also became the killer of the commandment of life, because the commandment was the cause of sin, and through it, it deceived me and killed me. And now, the holy Law is the commandment of righteousness, goodness, and blessing. But I say, would that this killer, which I consider evil, were not sin? For when it is known that it is sin, death has increased upon me. Is it not so that sin is known, and that sin is recognized from that commandment? The Law came to distinguish good from evil, according to the law of the spirit. We know that the law of the Law is for the spirit, and I, being mixed with flesh and blood, am prone to sin. For what I do not know, I do; and what I desire, I do not do. What then is this that I forget, as if I do it? And if I do what I do not desire, I am a witness to myself for this law of the Law, as it came for good.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ቀታሊተ፡ ትእዛዘ፡ ሕይወት","severity":"info","text":"The phrase 'killer of the commandment of life' paradoxically identifies the Law (or its commandment) as both the source of life and the agent of death, reflecting a rhetorical inversion common in this homily.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኦሪት","severity":"info","text":"The Geʿez term 'Orit' (ኦሪት) refers to the Torah or the Law, here distinguished from 'human law' and aligned with the 'law of the spirit' (ሕገ፡ መንፈስ).","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a narrative of death and deception to a dialectical reflection on the nature of sin and law, culminating in a personal confession of moral failure.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ሕገ፡ ኦሪትሰ፡ ለመንፈስ","severity":"caution","text":"The phrase 'law of the Law is for the spirit' is ambiguous: it may mean the Law's purpose is spiritual, or that the Law itself belongs to the spiritual realm. The Geʿez allows both readings.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The homily draws on Pauline themes of law and sin (cf. Romans 7–8), but adapts them to an Ethiopic monastic context, emphasizing the tension between flesh and spirit.","cites":[],"named_sources":["Anonymous (Geʿez homily)"],"dropped_cites":[]}],"ambiguities":["The identity of 'this killer' (ዝኩ፡ ቀታሌ) is unclear: it may refer to the Law, the commandment, or sin itself. The text oscillates between these possibilities.","The phrase 'law of the Law' (ሕገ፡ ኦሪት) is tautological; it may distinguish the Mosaic Law from other laws, or emphasize its normative character."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":"ወይእዜሰኬ፡ ኢኮንኩ፡ አነ፡ ገባሪሁ፡ ለውእቱ። አላ፡ ኀጢአት፡ እንተ፡ ኀደረት፡ ላዕሌየ፡ ይእቲ፡ ትገብሮ።\n\nወአአምር፡ ከመ፡ ኢየኀድር፡ ላዕሌየ፡ ሠናይ፡ በእንተ፡ ሥጋየ። ፈቂደ፡ ገቢረ፡ ሠናይሰ፡ ሀሎ፡ ኀቤየ፡ ወምግባረ፡ ሠናይሰ፡ አልብየ።\n\nወአኮሰ፡ ዘእገብር፡ ኪያሁ፡ ዘእፈቅድ። ዳእሙ፡ ዝኰ፡ እኩየ፡ ዘእጸልእ፡ ኪያሁ፡ እገብር። በእንተ፡ ድካመ፡ ዐቅመ፡ ሰብእ\n\nወእመሰኬ፡ ዘኢይፈቅድ፡ እገብር፡ ኢኮንኩኬ፡ አነ፡ ዘእገብሮ።\n\nአላ፡ ኀጢአት፡ እንተ፡ ኀደረት፡ ላዕሌየ፡ ይእቲ፡ ትገብሮ። ወረከብክዎ፡ ለዝኩ፡ ሕግ፡ ዘፈቀደ፡ ሊተ፡ እግበር፡ ሠናየ። ውእቱ፡ አምጽአ፡ ላዕሌየ፡ እኩየ።\n\nሐዋዝ፡ ውእቱ፡ ሕገ፡ እግዚአብሔር፡ ዘውስተ፡ ልብየ።\n\nወባሕቱ፡ እረክብ፡ ካልአ፡ ሕገ፡ ኀጢአት፡ ውስተ፡ አባልየ። ወተጻብኡ፡ ወተቃተሉ፡ ምስለ፡ ዝኩ፡ ሕገ፡ እግዚአብሔር፡ ዘውስተ፡ ልብየ። ወኀየለ፡ ዝኩ፡ ሕገ፡ ኀጢአት፡ ዘውስተ፡ አባልየ። ወፄወወኒ፡ መንገሌሁ።\n\nትሑት፡ ብእሲ፡ አነ። መኑ፡ እምአድኀነኒ፡ እምዝንቱ፡ ነፍስትየ፡ መዋቲ።","english":"And now, I was not the doer of it, but the sin that dwelt upon me, it was that which did it.\n\nAnd I know that good does not dwell upon me because of my body. The will to do good is with me, but the doing of good is not with me.\n\nAnd what I do, I do what I will. But that which is evil, which I hate, I do because of the weakness of the human constitution.\n\nAnd if I do what I do not will, I am not the one who does it.\n\nBut the sin that dwelt upon me, it is that which does it. And I found this law which willed for me to do good; it brought evil upon me.\n\nThe law of God within my heart is weak.\n\nAnd I find only a second law of sin within my members, and they have gathered and fought with that law of God within my heart, and that law of sin within my members has prevailed and driven me from its path.\n\nI am a lowly man. Who will save me from this my mortal soul?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker denies agency, attributing actions to sin dwelling upon him, a theme of moral passivity.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ሕግ","severity":"info","text":"ሕግ (ḥəgg) means 'law' but here carries a dual sense: the divine law within the heart and a 'law of sin' within the body, reflecting an internal moral conflict.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a narrative of sin's agency to a legal metaphor: two laws (divine and sinful) battle within the speaker, with the sinful law prevailing.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The concept of a 'law of sin' within the body echoes Pauline anthropology (cf. Romans 7), where sin is an internal force opposing divine law.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This passage is part of a Geʿez homiletic tradition that adapts Pauline themes for an Ethiopian monastic audience, emphasizing internal spiritual struggle.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ዘኢይፈቅድ' (what I do not will) could imply either involuntary action or moral compulsion; the reading taken is that sin overrides the will.","The identity of the 'second law of sin' is ambiguous—whether a distinct entity or a personification of sinful impulses."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"እኩት፡ እግዚአብሔር፡ በእንተ፡ እግዚእነ፡ ኢየሱስ፡ ክርስቶስ። አንሰ፡ ሎቱ፡ እትቀነይ፡ በልብየኒ፡ ወበኅሊናየ፡ ለሕገ፡ እግዚአብሔር። ወበነፍስትየኒ፡ ለሕገ፡ ኀጢአት።\n\nምዕራፍ 8\n\nበእንተ፡ ስኢነ፡ ሕገገ፡ ኦሪት\n\nወአልቦሙ፡ እንከ፡ ኵነኔ፡ ለእለ፡ የኀድጉ፡ ምግባረ፡ ሥጋ፡ በኢየሱስ፡ ክርስቶስ።\n\nእስመ፡ ሕገ፡ መንፈስ፡ ዘሕይወት፡ ዘተውህበ፡ በኢየሱስ፡ ክርስቶስ። ውእቱ፡ አግዐዘነ፡ እምሕገ፡ ኀጢአት፡ ወሞት።\n\nወሶበ፡ ተስእኖ፡ ለሕገ፡ ኦሪት፡ ላዕለ፡ ሞት፡ በእንተ፡ ድካመ፡ ሥጋ። ፈነወ፡ እግዚአብሔር፡ ወልዶ፡ በአምሳለ፡ ነፍስተ፡ ኀጢአት። ወኰነና፡ ለይእቲ፡ ኀጢአት፡ በነፍስቱ።\n\nከመ፡ ያጽድቀነ፡ ኪያነ፡ ወከመ፡ ይረሲ፡ ለነ። ከመ፡ ዘፈጸመ፡ ገቢሮቶ፡ ለሕገ፡ ኦሪት፡ ለእለ፡ በሕገ፡ መንፈስ፡ የሐውሩ። ወአኮ፡ ለእለ፡ በሕገ፡ ነፍስቶሙ፡ ይገብሩ።\n\nእስመ፡ ኵሎሙ፡ እለ፡ ለግዕዘ፡ ነፍስቶሙ፡ ይገብሩ፡ ዘዝንቱ፡ ዓለም፡ ይኄልዩ። ወእለሰ፡ ዘመንፈስ፡ ይኄልዩ፡ ዘመንፈስ። በእንተ፡ ኅሊና፡ ሥጋ፡ ወኅሊና፡ መንፈስ","english":"Good is God, on account of our Lord Jesus Christ. I, for my part, am subject to him in my heart and in my mind, to the law of God, and in my soul to the law of sin.\n\nChapter 8\n\nOn the severity of the law of the Torah.\n\nAnd there is no judgment for those who abandon the works of the flesh in Jesus Christ.\n\nFor the law of the spirit of life, which was given in Jesus Christ, it is that has delivered us from the law of sin and death.\n\nAnd when the law of the Torah was questioned concerning death on account of the affliction of the flesh, God sent his Son in the likeness of the soul of sin, and he condemned that sin in his soul.\n\nSo that he might justify us, and so that he might obtain for us, as one who has fulfilled the works of the law of the Torah for those who live by the law of the spirit, and not for those who act by the law of their souls.\n\nFor all those who act according to the servitude of their souls prefer this world; and those who prefer the spirit prefer the spirit, on account of the mind of the flesh and the mind of the spirit.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ምዕራፍ 8","severity":"info","text":"The passage begins a new chapter (ምዕራፍ 8) with a heading that introduces a discussion of the severity of the Torah law, marking a structural shift from the preceding narrative.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ሕገ፡ ኦሪት","severity":"info","text":"ሕገ፡ ኦሪት (ḥəggä ʼorit) means 'law of the Torah,' referring specifically to the Mosaic law, distinct from the 'law of the spirit' (ሕገ፡ መንፈስ) mentioned later.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ሕገ፡ መንፈስ","severity":"info","text":"ሕገ፡ መንፈስ (ḥəggä mänfäs) 'law of the spirit' is contrasted with the Torah law, representing a Christian spiritual law given through Christ that delivers from sin and death.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"እግዚአብሔር፡ ወልዶ፡ በአምሳለ፡ ነፍስተ፡ ኀጢአት","severity":"info","text":"The sending of God's Son 'in the likeness of the soul of sin' echoes Christ's incarnation and atonement, possibly alluding to Pauline soteriology (cf. Romans 8:3-4) but not a direct quotation.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The text reflects a Geʿez homiletic or catechetical tradition that interprets Pauline themes of law, sin, and redemption through a dualistic framework of flesh versus spirit, common in Ethiopic monastic literature.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ሕገገ፡","severity":"caution","text":"The word ሕገገ፡ (ḥəggäg) in the chapter heading is likely a scribal error or variant for ሕገ፡ (ḥəggä 'law'), possibly influenced by the following ኦሪት; the intended reading is 'severity of the law of the Torah.'","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in the likeness of the soul of sin' (በአምሳለ፡ ነፍስተ፡ ኀጢአት) is ambiguous: it may refer to Christ taking on a sinful human nature or to a symbolic representation of sin; the text does not clarify.","The distinction between 'law of the spirit' and 'law of the soul' (ሕገ፡ ነፍስቶሙ) is not fully defined, leaving open whether 'soul' here means the lower, sinful self or a neutral aspect of human nature."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"ወኅሊናሁሰ፡ ለነፍስትነ፡ ሞተ፡ ያመጽእ፡ ላዕሌነ። ወኅሊናሁሰ፡ ለመንፈስ፡ ሰላመ፡ ወሕይወተ፡ ይሁበነ።\n\nእስመ፡ ኅሊናሁ፡ ለነፍስትነ፡ ፀሩ፡ ለእግዚአብሔር፡ ውእቱ። እስመ፡ ኢይገርር፡ ለሕገ፡ እግዚአብሔር፡ ወኢሂ፡ ይክሎ።\n\nእስመ፡ ኵሎሙ፡ እለ፡ ለግዕዘ፡ ነፍስቶሙ፡ ይገብሩ። ለእግዚአብሔር፡ አድልዎ፡ ኢይክሉ።\n\nወአንትሙሰ፡ አኮ፡ ለግዕዘ፡ ነፍስትክሙ፡ ዘትገብሩ፡ ዘእንበለ፡ ለሕገ፡ መንፈስ። እስመ፡ መንፈሰ፡ እግዚአብሔር፡ ኅዱር፡ ላዕሌክሙ። ወዘሰ፡ አልቦ፡ መንፈሰ፡ ክርስቶስ፡ ላዕሌሁ፡ ውእቱ፡ ዘኢኮነ፡ ዚኣሁ።\n\nወእመሰ፡ ክርስቶስ፡ ምስሌክሙ፡ ምዉተ፡ ረስዩ፡ ነፍስተክሙ፡ ለምግባረ፡ ኀጢአት። ወሕያወ፡ ረስዩ፡ መንፈሰክሙ፡ ለምግባረ፡ ጽድቅ።\n\nእመሰ፡ መንፈሱ፡ ለዘአንሥኦ፡ ለኢየሱስ፡ እምዉታን። ኅዱር፡ ላዕሌክሙ፡ ውእቱ፡ ዘአንሥኦ፡ እምዉታን፡ ለኢየሱስ። ያሐይዋ፡ ለነፍስትክሙኒ፡ በውእቱ፡ መንፈሱ፡ ዘየኀድር፡ ላዕሌክሙ። በእንተ፡ ዘኢይደሉ፡ አዝልፎ፡ ምግባረ፡ ሥጋ","english":"And the thought of the soul brings death upon us, and the thought of the spirit gives us peace and life.\n\nFor the thought of the soul is an enemy of God, because it does not obey the law of God, nor does it restrain itself.\n\nFor all those who act according to the desire of their souls, they do a disservice to God, and they do not restrain themselves.\n\nAnd you, you do not act according to the desire of your soul, except for the law of the spirit. For the spirit of God dwells upon you, and he who does not have the spirit of Christ upon him is not his.\n\nAnd if Christ is with you, he has accepted your soul for the work of sin, and he has accepted your spirit for the work of righteousness.\n\nIf the spirit of the one who raised Jesus from the dead dwells upon you, it is the one that raised Jesus from the dead that will give life to your soul by that same spirit that dwells upon you, because it does not allow the work of the flesh to pass by.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ኅሊናሁሰ","severity":"info","text":"The Geʿez term ኅሊናሁሰ (ḫalīnāhu) is a possessive form meaning 'its thought' or 'the thought of it,' here referring to the soul and the spirit in parallel. The English draft renders it as 'the thought of the soul' and 'the thought of the spirit,' but the Geʿez uses the same noun for both, emphasizing a conceptual duality.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኢየሱስ፡ እምዉታን","severity":"info","text":"The phrase 'the one who raised Jesus from the dead' (ኢየሱስ፡ እምዉታን) echoes the New Testament theme of resurrection, particularly Romans 8:11, where the spirit of Christ is linked to life-giving power. This passage adapts Pauline soteriology to a Geʿez framework.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The text contrasts the 'thought of the soul' (ኅሊናሁሰ ለነፍስትነ) with the 'thought of the spirit' (ኅሊናሁሰ ለመንፈስ), reflecting a dualistic anthropology common in Ethiopic Christian ascetic literature, where the soul is associated with sin and the spirit with divine life.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a narrative section (Chapter 8) that develops a homiletic argument on the law of the spirit versus the law of the soul, using repetitive conditional clauses ('if... then...') to reinforce the contrast between sin and righteousness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢይገርር","severity":"caution","text":"The Geʿez verb ኢይገርር (ʾiyagarrar) is ambiguous: it can mean 'does not obey' or 'does not submit.' The English draft chooses 'does not obey,' but the sense of 'restrain' in the following clause suggests a possible nuance of self-control or submission to divine law.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ኢይገርር' may imply either disobedience or lack of restraint, affecting the interpretation of the soul's relationship to God.","The identity of 'the one who raised Jesus from the dead' is not explicitly named as Christ in the Geʿez, though the context strongly implies it; the English draft assumes this identification."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"ወይእዜኒ፡ አኀዊነ፡ ኢ፡ ርቱዕ፡ ንግበር፡ ለግዕዘ፡ ነፍስትነ፡ እንዘ፡ ሀሎነ፡ በነፍስትነ።\n\nእስመ፡ ኵሎሙ፡ እለ፡ ለግዕዘ፡ ነፍስቶሙ፡ ይገብሩ፡ ምዉታን፡ በላዕሉ፡ እሙንቱ። ወእመሰ፡ በምግባረ፡ መንፈስ፡ ቀተልክምዎ፡ ለምግባረ፡ ነፍስትክሙ፡ ተሐይዉ፡ ለዓለም።\n\nእስመ፡ ኵሎሙ፡ እለ፡ ይገብሩ፡ ዘመንፈሰ፡ እግዚአብሔር፡ ውሉደ፡ እግዚአብሔር፡ እሙንቱ።\n\nወዘአኮ፡ ካዕበ፡ ነሣእክሙ፡ መንፈሰ፡ ቅኔ፡ በዘትፈርሁ። አላ፡ ነሣእክሙ፡ መንፈሰ፡ ዘይሁበክሙ፡ ትርሲተ፡ ወልድ።\n\nወትጸርሑ፡ ሎቱ፡ ወትብልዎ፡ አባ፡ ወአቡየ። ውእቱ፡ መንፈስ፡ ቅዱስ፡ ሰማዕቱ፡ ለመንፈስነ፡ ከመ፡ ውሉደ፡ እግዚአብሔር፡ ንሕነ።\n\nወእምከመሰ፡ ውሉደ፡ እግዚአብሔር፡ ንሕነ፡ ወራስያኒሁ፡ ንሕነ። ወእምከመሂ፡ ወራስያነ፡ እግዚአብሔር፡ ንሕነ፡ መዋርስቲሁኬ፡ ለክርስቶስ፡ ንሕነ። ወእምከመሰ፡ ዐረይነ፡ ሕማመ፡ ንዔሪ፡ ክብረ፡ ምስሌሁ። በእንተ፡ መንግሥተ፡ ሰማያት\n\nወባሕቱ፡ ኀልይዋ፡ ለዛቲኒ፡ ከመ፡ ኢኮነት፡ መጠነ፡ ሤጣ፡ ለእንታክቲ፡ ክብር። ወስብሐት፡ እንተ፡ ለዓለም፡ ሕማሙ፡ ለዝ፡ ዓለም።","english":"And now, my brothers, let us do what is right, to serve our soul while we are in our soul.\n\nFor all those who serve their souls are dead while they are alive. And if by the work of the spirit you have killed the work of your soul, you will live forever.\n\nFor all those who do the work of the Spirit of God are children of God.\n\nAnd again, you have taken the Spirit of the Reed with fear. But you have taken the Spirit that gives you peace and birth.\n\nAnd you cry out to him and say, \"Father, my Father!\" He is the Holy Spirit, witness to our spirit, that we are children of God.\n\nAnd since we are children of God, we are his heirs. And since we are heirs of God, we are also co-heirs of Christ. And since we have chosen the suffering of the living one, glory is with him, for the sake of the kingdom of heaven.\n\nAnd only this remains, that as it was, so is the measure of the price for that glory and praise, which is eternal, the suffering of this world.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"መንፈሰ፡ ቅኔ፡","severity":"info","text":"The phrase 'Spirit of the Reed' likely refers to a specific spiritual gift or office, possibly related to the reed pen used in writing or liturgical practice, but its precise meaning is uncertain.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ውሉደ፡ እግዚአብሔር፡","severity":"info","text":"The designation 'children of God' echoes New Testament usage, e.g., Romans 8:14-17, though no direct quotation is present.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ወራስያኒሁ፡","severity":"info","text":"The concept of being 'heirs of God' and 'co-heirs of Christ' reflects early Christian adoptionist and inheritance theology, common in Geʿez homiletic literature.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from exhortation to a series of conditional and causal statements, building a logical argument for spiritual transformation and inheritance.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢኮነት፡","severity":"caution","text":"The phrase 'as it was, so is the measure of the price' is syntactically ambiguous; it may refer to the eternal nature of glory or the transience of worldly suffering.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Spirit of the Reed' is unclear; it may be a technical term or a scribal error.","The relationship between 'suffering of the living one' and 'glory' is not fully resolved in the text."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"እስመ፡ ተስፋሁ፡ ለዓለም፡ ምጽአቶ፡ ለወልደ፡ እግዚአብሔር፡ ይጸንሕ።\n\nእስመ፡ ለከንቱ፡ ተቀንየ፡ ዓለም፡ በኢያእምሮ።\n\nወባሕቱ፡ ቦቱ፡ ተስፋ፡ ከመ፡ ይፃእ፡ እምዘቀነዮ። ወይግባእ፡ ውስተ፡ ስብሐተ፡ ግዕዛኖሙ፡ ለደቂቀ፡ እግዚአብሔር።\n\nነአምር፡ ከመ፡ ኵሉ፡ ዓለም፡ ሕሙም፡ ወትኩዝ፡ እስከ፡ ይእዜ።\n\nወአኮ፡ ዓለም፡ ባሕቲቱ፡ ዓዲ፡ ንሕነሂ፡ ንቴክዝ። እለ፡ ነሣእነ፡ ቀዳሚሁ፡ ለመንፈስ፡ ቅዱስ። እስመ፡ ንሴፎ፡ ትርሲተ፡ ውሉድ፡ ንርከብ፡ መድኀኒተ፡ ነፍስነ። እስመ፡ በአሚን፡ ድኅነ።\n\nወተሰፍዎሰ፡ ለዘያስተርኢ፡ ኢኮነ፡ ተስፋ። ወዘሰ፡ ይሬኢ፡ እፎ፡ ይሴፎ፡ ወይጸንሕ።\n\nወእምከመሰ፡ ንሴፎ፡ ዘኢያስተርኢ። ይትዐወቅ፡ ትዕግሥትነ፡ ከመ፡ ተሰፈውናሁ። በእንተ፡ ረድኤት\n\nወቆምነ፡ በእንቲኣሁ፡ ወይረድአነ፡ ለነ፡ ድካመነ፡ በመንፈስ፡ ቅዱስ። ወምንትኑ፡ ውእቱ፡ እንከ፡ ጸሎትነ፡ ለእመ፡ ኢነአምር፡ ተስፋነ። ወባሕቱ፡ መንፈስ፡ ለሊሁ፡ ይትዋቀሥ፡ ለነ፡ በእንተ፡ ሕማምነ፡ ወምንዳቤነ።","english":"For the hope of the world awaits the coming of the Son of God. For the world has been bound in vanity without understanding. But only hope remains that he may come forth from where he was bound and enter into the glory of the works of the children of God. We know that the whole world is sick and troubled until now. And not only the world, but we ourselves are troubled, we who have received the firstfruits of the Holy Spirit, for we seek the consolation of the children; we find the salvation of our soul, for we are saved in truth. And it is hoped for him who shows the sign of hope, and he who sees, where does he seek and wait? And as we seek what is not shown, our patience is known, for it has been hoped for us through grace. And we have stood for her, and grace helps us in our labor through the Holy Spirit. And what then is our prayer if we do not know our hope? But only the Spirit itself will argue for us concerning our pain and our affliction.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the world's bondage in vanity with the hope of the Son of God's coming, a theme of eschatological expectation.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ተስፋ","severity":"info","text":"ተስፋ (täsfa) means 'hope' and is a key term here, linked to the awaited coming of the Son of God and the Spirit's role.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወልደ እግዚአብሔር","severity":"info","text":"The phrase 'Son of God' (ወልደ እግዚአብሔር) echoes New Testament usage, particularly in Pauline letters, though no specific verse is cited.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to the world as 'sick and troubled' reflects a common Geʿez ascetic motif of worldly corruption and the need for spiritual healing.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general statement about hope to a personal application ('we ourselves are troubled'), then to the role of patience and the Spirit.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ተሰፍዎሰ","severity":"caution","text":"The phrase ተሰፍዎሰ (täsäfwo-sa) is ambiguous; it may be a variant of 'it is hoped' or a scribal error. The translation 'it is hoped for him' is tentative.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ተሰፍዎሰ is uncertain; it could be a passive verb form or a corruption. The reading 'it is hoped for him' follows the English draft but is not secure.","The identity of 'her' in 'we have stood for her' is unclear; it may refer to hope or grace, but the Geʿez does not specify."],"confidence":"medium","notes":[]},{"i":31,"ref":"p31","source":"ወውእቱ፡ የሐትቶ፡ ለልብነ፡ ወየአምር፡ ዘይኄሊ፡ መንፈስ። ወይተዋቀሥ፡ በኀበ፡ እግዚአብሔር፡ በእንተ፡ ቅዱሳን።\n\nነአምር፡ ከመ፡ ይረድኦሙ፡ እግዚአብሔር። ለእለ፡ ያፈቅርዎ፡ ውስተ፡ ኵሉ፡ ምግባረ፡ ሠናይ።\n\nእስመ፡ ለእለ፡ ቀደመ፡ ወኀረየ፡ ወአእመሮሙ፡ ኪያሆሙ። ሠርዐ፡ ይኩኑ፡ በአምሳለ፡ ወልዱ። ከመ፡ ይኩን፡ ውእቱ፡ በኵረ፡ በላዕለ፡ ብዙኃን፡ አኀው።\n\nወለእለሰ፡ ሠርዐ፡ ኪያሆሙ፡ ጸውዐ። ወለእለሰ፡ ጸውዐ፡ ኪያሆሙ፡ አጽደቀ። ወለእለ፡ አጽደቀ፡ ኪያሆሙ፡ አክበረ።\n\nምንተ፡ እንከ፡ ንብል፡ እንበይነ፡ ዝ። ለእመ፡ እግዚአብሔር፡ ምስሌነ፡ መኑ፡ ይክለነ።\n\nወልዶ፡ ጥቀ፡ ኢምሕከ፡ እምኔነ፡ አላ፡ መጠዎ፡ በእንተ፡ ኵልነ። ወምንትኑ፡ ውእቱ፡ እንከ፡ ዘኢይጼግወነ፡ ኵሎ።\n\nወመኑ፡ ውእቱ፡ እንከ፡ ዘይትዋቀሦሙ፡ ለኅሩያነ፡ እግዚአብሔር።\n\nለእመ፡ ለሊሁ፡ ያጸድቅ፡ መኑ፡ ዘይኴንን። ክርስቶስ፡ ኢየሱስ፡ ሞተ፡ ወተንሥአ፡ እምዉታን። ወሀሎ፡ ይነብር፡ በየማነ፡ እግዚአብሔር፡ ወይትዋቀሥ፡ በእንቲኣነ። በእንተ፡ ሰማዕታት","english":"And he touches our heart and knows what the Spirit desires, and he intercedes with God on behalf of the saints.\n\nWe know that God helps those who love him in every good deed.\n\nFor those whom he first called and chose and taught, he ordained that they should be in the likeness of his Son, so that he might be the firstborn over many brothers.\n\nAnd those whom he ordained, he called; and those whom he called, he justified; and those whom he justified, he honored.\n\nWhat then shall we say concerning this? For if God is with us, who can overcome us?\n\nHe begot strongly, more wisely than us, but he suffered for all of us. And what is it that does not compel us all?\n\nAnd who is it that intercedes for the chosen ones of God?\n\nFor if he himself justifies, who will judge? Christ Jesus died and rose from the dead, and he lives at the right hand of God and intercedes for us, on behalf of the martyrs.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ወውእቱ፡ የሐትቶ፡ ለልብነ፡","severity":"info","text":"The opening phrase 'And he touches our heart' likely refers to Christ or the Spirit as the subject who knows the heart's desire and intercedes, continuing the previous passage's theme of hope and divine intervention.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ይትዋቀሥ፡","severity":"info","text":"The verb 'intercedes' (ይትዋቀሥ) is a key term in Geʿez theological vocabulary, denoting Christ's or the Spirit's mediatorial role before God, especially for saints and martyrs.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ክርስቶስ፡ ኢየሱስ፡ ሞተ፡ ወተንሥአ፡ እምዉታን።","severity":"info","text":"The phrase 'Christ Jesus died and rose from the dead' echoes the core kerygma of 1 Corinthians 15:3-4 and the Nicene Creed, affirming the resurrection as central to the argument.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ሰማዕታት","severity":"info","text":"The mention of 'martyrs' (ሰማዕታት) at the end reflects the Ethiopic Christian veneration of martyrs, who are seen as special intercessors, a theme common in Geʿez homiletic literature.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ምንተ፡ እንከ፡ ንብል፡","severity":"info","text":"The rhetorical question 'What then shall we say?' marks a structural pivot, moving from divine action to human response, a common device in Geʿez exhortatory passages.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወልዶ፡ ጥቀ፡ ኢምሕከ፡","severity":"caution","text":"The phrase 'He begot strongly, more wisely than us' is ambiguous: it may refer to God the Father begetting the Son, or to Christ's own begetting of spiritual children; the Geʿez allows both readings.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'touches our heart' is not explicitly named; it could be Christ, the Spirit, or God. The phrase 'He begot strongly' is ambiguous between divine begetting and spiritual generation. The final clause 'on behalf of the martyrs' may modify the intercession or be a separate statement."],"confidence":"medium","notes":[]},{"i":32,"ref":"p32","source":"መኑ፡ ያኀድገነ፡ ፍቅሮ፡ ለክርስቶስ፡ ሕማምኑ፡ ምንዳቤኑ፡ ተሰዶኑ። ረኃብኑ፡ ዕርቃንኑ፡ መጥባሕትኑ፡ ጻዕርኑ።\n\nበከመ፡ ይቤ፡ መጽሐፍ፡ በእንቲኣከ፡ ይቀትሉነ፡ ኵሎ፡ አሚረ። ወኮነ፡ ከመ፡ አባግዕ፡ ዘይጠብሑ።\n\nወባሕቱ፡ በእንተ፡ ዝ፡ ንመውኦ፡ ለኵሉ፡ እስመ፡ ውእቱ፡ አፍቀረነ።\n\nእትአመን፡ ባሕቱ፡ ከመ፡ አልቦ፡ ዘያኀድገነ፡ ፍቅሮ፡ ለእግዚአብሔር፡ በኢየሱስ፡ ክርስቶስ፡ እግዚእነ። ኢ፡ ሞት፡ ወኢ፡ ሕይወት፡ ኢ፡ መላእክት፡ ወኢ፡ ቀደምት። ኢ፡ ዘሀሎ፡ ወኢ፡ ዘይመጽእ።\n\nኢ፡ ዘኀይል፡ ወኢ፡ ዘልዑል፡ ወኢ፡ ዘጸድፍ። ወኢ፡ ዳግም፡ ልደት፡ ዘመትሕት። አልቦ፡ ዘይክል፡ አኅድጎተነ፡ ፍቅረ፡ ክርስቶስ።\n\nምዕራፍ 9\n\nበእንተ፡ ልደቱ፡ ለክርስቶስ፡ እምአበው\n\nአማነ፡ እብለክሙ፡ በእንተ፡ ክርስቶስ፡ ወኢይሔሱ። ወስምዕየ፡ መንፈስ፡ ቅዱስ፡ ዘውስተ፡ ልብየ።\n\nከመ፡ እቴክዝ፡ ወአሐምም፡ ልብየ፡ ፈድፋደ፡ በኵሉ፡ ጊዜ።\n\nወእጼሊ፡ ከመ፡ አነ፡ እትዐለል፡ እምክርስቶስ። በእንተ፡ አኀውየ፡ ወአዝማድየ፡ እለ፡ በሥጋ።","english":"Who would abandon the love of Christ? His passion, his suffering, his martyrdom, his hunger, his nakedness, his baptism, his affliction.\n\nAs the Scripture says, on account of him they would kill us all, and it was as if we were sheep that are slaughtered.\n\nAnd only for this reason do we endure everything, because he loved us.\n\nI believe only that there is none who would abandon the love of God in Jesus Christ, our Lord: neither death nor life, neither angels nor the ancients, neither what exists nor what is to come,\n\nneither the strong nor the high nor the just, nor the second birth of the underworld; there is none who can cause us to abandon the love of Christ.\n\nChapter 9\n\nConcerning the birth of Christ from the fathers\n\nI will speak to you concerning Christ, and I will not be silent; and hear the Holy Spirit within my heart,\n\nthat I may be troubled and my heart may burn greatly at all times,\n\nand I pray that I may be separated from Christ on account of my brothers and my relatives who are in the flesh.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ምዕራፍ 9","severity":"info","text":"The passage ends with a chapter heading, 'Chapter 9,' and a subtitle, 'Concerning the birth of Christ from the fathers,' marking a structural break from the preceding discourse on the love of Christ.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"በከመ ይቤ መጽሐፍ","severity":"info","text":"The phrase 'as the Scripture says' introduces an allusion to a biblical image of sheep being slaughtered, likely echoing Psalm 44:22 or a similar passage, though the exact source is not identified in the text.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ዘጸድፍ","severity":"info","text":"The term 'ዘጸድፍ' (zaṣadf) is translated as 'the just' in the English draft, but it more precisely means 'the righteous' or 'the upright,' reflecting a moral or legal quality in the context of enumerating entities that cannot cause abandonment of Christ's love.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ዳግም ልደት ዘመትሕት","severity":"info","text":"The phrase 'second birth of the underworld' (ዳግም ልደት ዘመትሕት) likely refers to a concept of rebirth or resurrection in the underworld, possibly drawing on Geʿez Christian eschatological ideas about the afterlife or judgment.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ኢ ሞት ወኢ ሕይወት","severity":"info","text":"The enumeration of 'neither death nor life' and other pairs reflects a rhetorical pattern common in Geʿez homiletic literature, emphasizing the absolute nature of divine love, which may have been used in liturgical or catechetical contexts.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢ ዘሀሎ ወኢ ዘይመጽእ","severity":"caution","text":"The phrase 'neither what exists nor what is to come' is ambiguous: it could refer to temporal realities (present and future) or to ontological categories (being and becoming). The English draft opts for a temporal reading, but the Geʿez allows both.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ኢ ዘሀሎ ወኢ ዘይመጽእ' is ambiguous between temporal and ontological interpretations; the English draft takes a temporal reading.","The identity of 'the fathers' in the chapter subtitle 'Concerning the birth of Christ from the fathers' is unclear; it may refer to the Old Testament patriarchs or to early church fathers."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"እሉ፡ እሙንቱ፡ እስራኤል፡ እስራኤላውያን። እለ፡ ሎሙ፡ ትርሲተ፡ ወልድ። ወሎሙ፡ ክብር፡ ወሎሙ፡ ሥርዐት። ወሎሙ፡ ሕግ፡ ወሎሙ፡ አሰፈወ።\n\nወእሙንቱ፡ አበዊነ፡ ወእምላዕሌሆሙ፡ ተወልደ፡ ክርስቶስ፡ በሥጋ፡ ሰብእ። ዘውእቱ፡ አምላክ፡ ቡሩክ፡ ለዓለመ፡ ዓለም፡ አሜን።\n\nአኮኑ፡ ኢተሐሰወ፡ ቃለ፡ እግዚአብሔር። ወአኮ፡ ኵሎሙ፡ እስራኤል፡ እስራኤላውያን። በእንተ፡ ተሰምዮ፡ ዘርዐ፡ አብርሃም\n\nወአኮ፡ ኵሎሙ፡ ዘርዐ፡ አብርሃም፡ ዘኮንዎ፡ ውሉደ፡ እምይስሐቅ። ዳእሙ፡ ይሰመይ፡ ለከ፡ ዘርዕ፡ ይቤሎ።\n\nእስመ፡ አኮ፡ ውሉደ፡ ሥጋ፡ እሙንቱ። አላ፡ ውሉደ፡ እግዚአብሔር፡ እለ፡ ይከውንዎ፡ ዘርዐ። እለ፡ አሰፈወ፡ ይኩንዎ፡ ውሉደ።\n\nእስመ፡ አሰፈዎ፡ ወይቤሎ። አመ፡ ከመ፡ ዮም፡ እገብእ፡ ኀቤከ፡ ወትረክብ፡ ሳራ፡ ወልደ።\n\nወአኮ፡ ባሕቲታ፡ ዓዲ፡ ርብቃኒ፡ ፀንሰት፡ መንታ፡ ለይስሐቅ፡ አቡነ።\n\nወዘእንበለ፡ ይትወለዱ፡ ወይግበሩ፡ ሠናየ፡ ወእኩየ። ከመ፡ ይትዐወቅ፡ በምንት፡ እንከ፡ ኀርዮቱ፡ ለእግዚአብሔር፡ እምውስቴቶሙ።","english":"These are the Israelites, the Jews, who have the tradition of the Son, and they have honor, and they have custom, and they have law, and they have covenant.\n\nAnd these are our fathers, and from among them was born Christ in human flesh, who is the blessed God, forever and ever, amen.\n\nIs it not that he chose the word of the Lord? And not all Israel, the Jews, because of the seed of Abraham being named?\n\nAnd not all the seed of Abraham who became children from Isaac? For they are called your seed, he said to you.\n\nFor they are not children of flesh, but children of God, who become seed, who become children of the covenant.\n\nFor he made a covenant and said to him: When, as today, I enter to you, you will find Sarah’s son.\n\nAnd not only she, but also Rebecca conceived twins for Isaac, our father.\n\nAnd without being born and doing good and evil, how would the choice of the Lord from among them be known?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"እስራኤል፡ እስራኤላውያን","severity":"info","text":"The paired terms 'Israel' and 'Jews' (or 'Israelites') are used interchangeably in this passage, reflecting a common Geʿez rhetorical doubling for emphasis.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ትርሲተ፡ ወልድ","severity":"info","text":"The phrase 'tradition of the Son' likely refers to the covenantal and messianic heritage of Israel, as understood in early Christian Geʿez exegesis.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"አሰፈወ፡ ወይቤሎ","severity":"info","text":"The covenant-making language echoes the Abrahamic covenant narrative (Genesis 15, 17), where God establishes a covenant with Abraham and promises a son through Sarah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ርብቃኒ፡ ፀንሰት፡ መንታ፡ ለይስሐቅ፡","severity":"info","text":"The reference to Rebecca conceiving twins for Isaac alludes to the biblical story of Jacob and Esau (Genesis 25), used here to illustrate divine selection among descendants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"አኮኑ፡ ... ወአኮ፡ ...","severity":"info","text":"The passage employs a rhetorical question-and-answer structure ('Is it not...? And not...') to argue that not all Israelites are children of God by birth, but only those chosen through covenant.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢተሐሰወ፡ ቃለ፡ እግዚአብሔር","severity":"caution","text":"The phrase 'he chose the word of the Lord' is ambiguous: it may refer to God's selection of Israel or to an individual's choice to follow God's word. The Geʿez allows both readings.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in 'he said to you' (ይቤሎ) is unclear; it may be God addressing Abraham or the author addressing the reader.","The phrase 'children of God' (ውሉደ፡ እግዚአብሔር) could be interpreted as a spiritual lineage distinct from biological descent, but the text does not fully resolve the relationship."],"confidence":"medium","notes":[]},{"i":34,"ref":"p34","source":"ከመ፡ ያእምሩ፡ ከመ፡ ኢኮነ፡ በምግባሩ፡ ለሰብእ። ዘእንበለ፡ ዳእሙ፡ ዘውእቱ፡ ጸውዐ፡ ወይቤላ፡ ለርብቃ፡ ዘየዐቢ፡ ይትቀነይ፡ ለዘይንእስ።\n\nእስመ፡ ከማሁ፡ ጽሑፍ፡ ያዕቆብሃ፡ አፍቀርኩ፡ ወኤሳውሃ፡ ጸላእኩ። በእንተ፡ ኢ፡ መፍትው፡ ሐቲተ፡ ፍትሑ፡ ለእግዚአብሔር\n\nምንተ፡ እንከ፡ ንብል፡ ይዔምፅኑ፡ እግዚአብሔር፡ ሐሰ።\n\nወይቤሎ፡ እግዚአብሔር፡ ለሙሴ። ለዘሂ፡ መሐርክዎ፡ እምሕሮ፡ ወለዘሂ፡ ተሣሀልክዎ፡ እሣሀሎ።\n\nናሁኬ፡ ኢኮነ፡ ለዘበደረ፡ ወለዘሮጸ። ዘእንበለ፡ ዳእሙ፡ ለዘእግዚአብሔር፡ ምሕሮ።\n\nወይቤሎ፡ እግዚአብሔር፡ በመጽሐፍ፡ ለፈርዖን። በእንተ፡ ዝ፡ እንሣእኩከ፡ ከመ፡ አርኢ፡ ኀይልየ፡ በላዕሌከ። ወይሰማዕ፡ ስምየ፡ በኵሉ፡ ምድር።\n\nናሁኬ፡ ለዘፈቀደ፡ ይምሕር፡ ወለዘፈቀደ፡ ያዐጽብ።\n\nምንተ፡ ትብል፡ ተሐይሶኑ፡ ለእግዚአብሔር። ቦኑ፡ ዘይትቃወማ፡ ለምክሩ።\n\nዕጓለ፡ እመሕያው፡ ምንትኑ፡ አንተ፡ ዘትትዋሥኦ፡ ለእግዚአብሔር። ይክልኑ፡ ብሂሎቶ፡ ግብር፡ ለገባሪሁ። ኢትግበረኒ፡ ከመ፡ ዝ።","english":"As they may understand, as it is, in the deed of man, without a mother, that which is called, and he said to Rebecca, \"The one who is great will be humbled for the one who is small.\"\n\nFor thus it is written: \"I have loved Jacob, and I have hated Esau,\" because of the one who prepared the judgment of the Lord.\n\nWhat then shall we say? Do they make the Lord a liar?\n\nAnd the Lord said to Moses: \"For this one I have pardoned him from sin, and for this one I have forgiven him, I will forgive.\"\n\nBehold, it is for the one who sinned and the one who ran, without a mother, for the one to whom the Lord has mercy.\n\nAnd the Lord said in the book to Pharaoh: \"Because of this I will raise you up, as I show my power over you, and my name will be heard in all the land.\"\n\nBehold, for the one who wishes to have mercy and for the one who wishes to punish.\n\nWhat do you say? Do you argue with the Lord? Is there one who contends with his counsel?\n\nO child of man, what are you that you contend with the Lord? Can you say to him, \"Do the work for the one who does it,\" or \"Do to me as this\"?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage juxtaposes divine mercy and judgment through examples: Rebecca’s sons, Moses’ pardon, and Pharaoh’s punishment, illustrating God’s selective will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ያዕቆብሃ፡ አፍቀርኩ፡ ወኤሳውሃ፡ ጸላእኩ","severity":"info","text":"The phrase 'I have loved Jacob, and I have hated Esau' echoes Malachi 1:2-3, where God’s preference for Jacob over Esau is stated, though the Geʿez wording is not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወይቤሎ፡ እግዚአብሔር፡ ለሙሴ","severity":"info","text":"The Lord’s words to Moses about pardoning 'this one' and forgiving 'that one' are not a direct biblical quotation but may allude to Exodus 32-34, where Moses intercedes for Israel after the golden calf.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወይቤሎ፡ እግዚአብሔር፡ በመጽሐፍ፡ ለፈርዖን","severity":"info","text":"The Lord’s speech to Pharaoh about raising him up and showing power over him is not a known biblical verse; it may be a paraphrase of Exodus 9:14-16 or a homiletic expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to Rebecca and her sons Jacob and Esau draws on Genesis 25:23-26, where Rebecca is told the elder (Esau) will serve the younger (Jacob), here reinterpreted as divine favor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ዘእንበለ፡ ዳእሙ","severity":"caution","text":"The phrase 'without a mother' (ዘእንበለ፡ ዳእሙ) is ambiguous: it may refer to a miraculous birth or to a person lacking maternal lineage, but its application to the deeds of man and to Rebecca’s context is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'without a mother' (ዘእንበለ፡ ዳእሙ) is unclear in context; it may be a theological claim about divine action or a textual corruption.","The identity of 'the one who prepared the judgment of the Lord' is ambiguous; it may refer to a biblical figure or a homiletic abstraction.","The sequence of examples (Rebecca, Moses, Pharaoh) lacks clear logical connection, possibly due to homiletic compression or textual gaps."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"ኢኮነኑ፡ ብዉሐ፡ ለብሓዊ፡ ይግበር፡ እምአሐዱ፡ ጽቡር። ንዋየ፡ መንፈቆ፡ ለክብር፡ ወመንፈቆ፡ ለኀሳር።\n\nወእመኒ፡ ፈቀደ፡ እግዚአብሔር፡ ያርኢ፡ መቅሠፍተ፡ ኀይሉ። ያመጽእ፡ መላእክተ፡ መዓቱ፡ አርእዮ፡ ትዕግሥቶ፡ እለ፡ ድልዋን፡ ለአማስኖ።\n\nወከመ፡ ያርኢ፡ ካዕበ፡ ብዕለ፡ ስብሐቲሁ። ያመጽእ፡ መላእክተ፡ ምሕረቱ፡ እለ፡ ድልዋን፡ ለሣህል። ላዕለ፡ እለ፡ ጸውዐ፡ ወአቅደመ፡ አእምሮ። በእንተ፡ ጽዉዓን\n\nወንሕነ፡ እሙንቱ፡ እለ፡ ጸውዐነ፡ ውስተ፡ ክብሩ። ወአስተጋብአነ፡ አኮ፡ እምአይሁድ፡ ባሕቲቶሙ፡ ዓዲ፡ እምአረሚኒ።\n\nበከመ፡ ይቤ፡ ሆሴዕ፡ ነቢይ። እሬስዮ፡ ሕዝብየ፡ ለዘኢኮነ፡ ሕዝብየ። ወእሬስያ፡ ፍቅርትየ፡ ለእንተ፡ ኢኮነት፡ ፍቅርትየ።\n\nወይከውኑ፡ ውሉደ፡ እግዚአብሔር፡ ሕያው፡ በብሔር። ኀበ፡ ይቤልዎሙ፡ ኢኮንክሙ፡ ሕዝበ፡ እግዚአብሔር።\n\nኢሳይያስኒ፡ ከልሐ፡ ወይቤ፡ በእንተ፡ እስራኤል። ለእመ፡ ኮነ፡ ኊልቆሙ፡ ለደቂቀ፡ እስራኤል፡ ከመ፡ ኆጻ፡ ባሕር፡ እለ፡ ተርፉ፡ ይድኅኑ።","english":"Thus it is: the great one will be humbled for the small one from a single broken vessel of the sanctuary, for glory and for the sanctuary of loss.\n\nAnd if God wills to show the rod of his power, he brings the angels of his wrath, showing his patience to those who are worthy of faith.\n\nAnd as he shows again the abundance of his praise, he brings the angels of his mercy, who are worthy of mercy, over those who have called and preceded in understanding concerning the calling.\n\nAnd we are those who have been called into his glory, and he has gathered us, not from the Jews alone, nor from the Gentiles.\n\nAs the prophet Hosea says: \"I will reject my people who are not my people, and I will reject my love for her who is not my love.\"\n\nAnd the children of God will be alive in the land where they say to them, \"You are the people of God.\"\n\nAnd Isaiah also prophesied and said concerning Israel: \"If the remnant of the children of Israel were as the sand of the sea, they would be saved.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ጽቡር","severity":"info","text":"The Geʿez term ጽቡር (ṣəbur) means 'broken' or 'fractured', here modifying 'vessel' (ንዋየ). The phrase 'single broken vessel of the sanctuary' likely symbolizes a remnant or a singular source of sanctity.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hosea","severity":"info","text":"The passage quotes Hosea 9:15 (LXX) or a similar prophetic saying: 'I will reject my people who are not my people, and I will reject my love for her who is not my love.' This echoes the theme of divine election and rejection.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah","severity":"info","text":"The reference to Isaiah prophesying about Israel and the remnant 'as the sand of the sea' alludes to Isaiah 1:9 or a similar passage, emphasizing salvation for a faithful remnant.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"angels of wrath and mercy","severity":"info","text":"The contrast between 'angels of his wrath' and 'angels of his mercy' reflects a dualistic angelology common in Ethiopic Christian literature, where divine agents execute both judgment and compassion.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage is classified as narrative, but it contains a series of conditional and declarative statements (e.g., 'if God wills', 'as he shows again') that function as theological exposition rather than a story.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ለኀሳር","severity":"caution","text":"The phrase 'for the sanctuary of loss' (ለኀሳር) is ambiguous; ኀሳር (ḥasār) can mean 'loss' or 'damage', but here it may be a scribal error or a rare term for a specific sanctuary context.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ለኀሳር' (for the sanctuary of loss) is unclear; it may be a corruption or a unique term. The identity of the 'single broken vessel' is not specified—could be a literal temple vessel or a metaphor for a remnant community."],"confidence":"medium","notes":[]},{"i":36,"ref":"p36","source":"እስመ፡ ኅሉቀ፡ ወምቱረ፡ ነገረ፡ ይነግር፡ እግዚአብሔር። ውስተ፡ ዓለም፡ ዘሀለዎ፡ ይግበር።\n\nወበከመ፡ አቅደመ፡ ኢሳይያስ፡ ብሂለ። ሶበ፡ አኮ፡ እግዚአብሔር፡ ጸባኦት፡ ዘአትረፈ፡ ለነ፡ ዘርዐ። ከመ፡ ሰዶም፡ እምኮነ፡ ወከመ፡ ገሞራ፡ እመሰልነ። በእንተ፡ ጽድቀ፡ ሃይማኖት\n\nምንተ፡ እንከ፡ ንብል፡ አረሚ፡ ጥቀ። እለ፡ ኢኀሠሥዋ፡ ለጽድቅ፡ ረከብዋ፡ ለጽድቅ፡ ወጸድቁ፡ በአሚን።\n\nወእስራኤልሰ፡ እንዘ፡ ይዴግንዋ፡ ለኦሪቶሙ፡ ስእኑ፡ ጸዲቀ። እስመ፡ ኢፈጸሙ፡ ገቢረ፡ ሕገገ፡ ኦሪቶሙ።\n\nበእንተ፡ ምንት፡ እስመ፡ ኢኮነ፡ ጽድቆሙ፡ በአሚን። ዘእንበለ፡ ዳእሙ፡ በገቢረ፡ ሕገገ፡ ኦሪት።\n\nወአዕቀፈቶሙ፡ እብነ፡ ዕቅፍት፡ እስመ፡ ከማሁ፡ ይቤ፡ መጽሐፍ። ናሁ፡ ኣነብር፡ ውስተ፡ ጽዮን፡ እብነ፡ ዕቅፍት፡ ወእብነ፡ ጌጋይ። ወዘአምነ፡ ባቲ፡ ኢይትኀፈር፡ ለዓለም።\n\nምዕራፍ 10\n\nበእንተ፡ ፈቃዱ፡ ለጳውሎስ\n\nአኀውየ፡ ሊተሰኬ፡ ፈቃደ፡ ልብየኒ፡ ወጸሎትየኒ፡ ከመ፡ ይሕየዉ፡ እስራኤል።","english":"For the creation and the brokenness of speech, God speaks in the world that he has, and he acts.\n\nAnd as Isaiah said beforehand: When God of Hosts is not, he has multiplied for us seed like Sodom from where it was, and like Gomorrah we are compared, on account of the righteousness of faith.\n\nWhat then shall we say? The wicked are strong, those who seek righteousness have found righteousness, and they are justified in truth.\n\nBut Israel, while they despise their Torah, are poor in righteousness, for they have fulfilled the work of the law of their Torah.\n\nWhy? For their righteousness is not in truth, without their being established in the work of the law of the Torah.\n\nAnd their foundation is a stone of ruin, for thus says the Scripture: Behold, I place in Zion a stone of ruin and a stone of stumbling. And whoever believes in it will not be ashamed forever.\n\nChapter 10\n\nConcerning the Will of Paul\n\nMy brothers, my will and my prayer are that Israel may be saved.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ምዕራፍ 10","severity":"info","text":"The passage ends with a chapter heading, 'Chapter 10,' and a new section title, 'Concerning the Will of Paul,' marking a structural division in the Geʿez text.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኢሳይያስ","severity":"info","text":"The text references Isaiah (ኢሳይያስ) and alludes to Sodom and Gomorrah, likely echoing Isaiah 1:9-10 or similar prophetic passages about divine judgment.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኢሳይያስ","severity":"info","text":"The Geʿez term ኢሳይያስ (ʾIsāyās) is the standard rendering of the prophet Isaiah, reflecting the Ethiopic biblical tradition.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"እብነ ዕቅፍት","severity":"info","text":"The phrase 'stone of ruin' (እብነ ዕቅፍት) and 'stone of stumbling' (እብነ ጌጋይ) echoes biblical language, possibly from Isaiah or the Psalms, used here to critique Israel's foundation.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"አኀውየ ሊተሰኬ ፈቃደ ልብየኒ ወጸሎትየኒ","severity":"info","text":"The closing prayer for Israel's salvation reflects a Pauline concern for Jewish-Christian relations, common in Ethiopic commentary traditions.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reference to 'stone of ruin' and 'stone of stumbling' may conflate multiple scriptural allusions; the exact source is unclear.","The phrase 'When God of Hosts is not' is ambiguous; it may imply a conditional or temporal absence of divine action."],"confidence":"medium","notes":[]},{"i":37,"ref":"p37","source":"እስመ፡ አነ፡ ማሕተቶሙ፡ ከመ፡ ይቅንኡ፡ ለእግዚአብሔር። ወአኮሰ፡ በአእምሮቶሙ።\n\nእስመ፡ ኢየአምርዋ፡ ለጽድቀ፡ እግዚአብሔር። ወፈቀዱ፡ በጽድቀ፡ ርእሶሙ፡ ይቁሙ። ወለጽድቀ፡ እግዚአብሔርሰ፡ ስእኑ፡ ገንየ።\n\nወማኅለቅቱሰ፡ ለጽድቀ፡ ኦሪት፡ አሚን፡ በክርስቶስ፡ ውእቱ፡ ለኵሎሙ፡ እለ፡ የአምኑ፡ ቦቱ። በእንተ፡ ዘይቤ፡ ሙሴ\n\nወሙሴሂ፡ ይቤ፡ ኵሉ፡ ዘፈጸመ፡ ገቢረ፡ ሕገገ፡ ኦሪት፡ ይጸድቅ፡ ቦቱ።\n\nወጽድቀ፡ አሚንሰ፡ ከመ፡ ዝ፡ ይብል። ኢትበል፡ በልብከ፡ መኑ፡ የዐርግ፡ ሰማየ። ክርስቶስ፡ ውእቱ፡ ዘወረደ፡ እምሰማይ።\n\nወመኑ፡ ይወርድ፡ ውስተ፡ ቀላይ። ክርስቶስ፡ ውእቱ፡ ዘተንሥአ፡ እምዉታን።\n\nአኮኑ፡ ከማሁ፡ ይቤ፡ መጽሐፍ፡ ቅሩብ፡ ለከ፡ ቃል፡ ውስተ፡ አፉከ፡ ወውስተ፡ ልብከ። ወዝ፡ ውእቱ፡ ቃል፡ ዘእሜህረክሙ።\n\nእምከመ፡ ተአምን፡ በአፉከ፡ ከመ፡ ክርስቶስ፡ ውእቱ፡ እግዚእ። ወተአምን፡ በልብከ፡ ከመ፡ አንሥኦ፡ እግዚአብሔር፡ እምዉታን፡ ተሐዩ።\n\nወልብኒ፡ ዘየአምን፡ ቦቱ፡ ይጸድቅ። ወአፍኒ፡ ዘየአምን፡ ቦቱ፡ የሐዩ።","english":"Because I have sealed them, as they are able to serve God, and they have succeeded in their understanding. Because I do not know the righteousness of God, and their will stands in their own righteousness, but for the righteousness of God, they have acquired a storehouse. And the key to the righteousness of the Law is faith in Christ, who is for all who believe in him, concerning what Moses said. And Moses said: Everything that he accomplished, he performed the legislation of the Law, and it is justified by him. But the righteousness of faith says thus: Do not say in your heart, \"Who ascends to heaven?\" Christ is the one who descended from heaven. And who descends into the pit? Christ is the one who rose from the dead. Is it not so? Thus says the Scripture: \"A word is near to you, in your mouth and in your heart.\" And this is the word that I have granted you. As you believe with your mouth that Christ is Lord, and you believe in your heart that God raised him from the dead, you live. And the heart that believes in him is justified, and the mouth that believes in him lives.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ማሕተቶሙ","severity":"info","text":"The Geʿez term ማሕተቶሙ (maḫtatomu) means 'I have sealed them,' likely a metaphor for confirmation or authorization, not a literal seal.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ክርስቶስ ውእቱ ዘወረደ እምሰማይ","severity":"info","text":"The phrase 'Christ is the one who descended from heaven' echoes New Testament language of Christ's incarnation (e.g., John 3:13, 1 Cor 15:3-4), though no direct citation is given.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ክርስቶስ ውእቱ ዘተንሥአ እምዉታን","severity":"info","text":"The statement 'Christ is the one who rose from the dead' alludes to the resurrection, a core Christian doctrine, possibly referencing 1 Corinthians 15 or the Gospels.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ጽድቀ ኦሪት","severity":"info","text":"The phrase 'righteousness of the Law' (ጽድቀ ኦሪት) reflects a Geʿez Christian theological contrast between Mosaic Law and faith in Christ, common in Pauline-influenced Ethiopian exegesis.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a first-person claim ('I have sealed them') to a series of rhetorical questions and answers about Christ's descent and resurrection, then to a direct address about belief.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢትበል በልብከ","severity":"caution","text":"The phrase 'Do not say in your heart' (ኢትበል በልብከ) is ambiguous: it could be a prohibition of internal doubt or a rhetorical device; the translation takes it as the former.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in 'I have sealed them' is unclear—possibly Paul or a homiletic voice.","The phrase 'the word that I have granted you' may refer to a specific scriptural or doctrinal teaching, but the referent is not explicit."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"ወይቤ፡ መጽሐፍ፡ ኵሉ፡ ዘየአምን፡ ቦቱ፡ የሐዩ።\n\nወኢፈለጠ፡ ወኢሌለየ፡ አይሁዳዌ፡ ወአረማዌ። እስመ፡ ባዕል፡ እግዚአብሔር፡ ወየአክል፡ ለኵሉ፡ ዘጸውዖ።\n\nእስመ፡ ኵሉ፡ ዘጸውዐ፡ ስመ፡ እግዚአብሔር፡ የሐዩ። በእንተ፡ እለ፡ ይጼውዑ፡ ስመ፡ እግዚአብሔር\n\nወባሕቱ፡ እፎ፡ ይጼውዕዎ፡ እንዘ፡ ኢየአምኑ፡ ቦቱ። ወእፎ፡ የአምኑ፡ በዘኢሰምዑ።\n\nወእፎኑ፡ ይሰምዑ፡ ዘኢሰበኩ፡ ሎሙ። ወእፎኑ፡ ይሰብኩ፡ ሎሙ፡ ዘኢተፈነወ፡ ሐዋርያ፡ ኀቤሆሙ። በከመ፡ ይቤ፡ መጽሐፍ፡ ሠናይ፡ እገሪሆሙ፡ ለእለ፡ ይዜንዉ፡ ሠናየ፡ ዜና።\n\nወባሕቱ፡ አኮ፡ ኵሎሙ፡ ዘሰምዑ፡ ትምህርተ፡ ወንጌል። አኮኑ፡ ኢሳይያስኒ፡ ይቤ፡ እግዚኦ፡ መኑ፡ የአምነነ፡ ቃለነ፡ ወስምዐነ። ወለመኑ፡ ተከሥተ፡ መዝራዕቱ፡ ለእግዚአብሔር።\n\nወአሚንሰ፡ እምሰሚዕ። ወእምሰሚዕ፡ አሚን፡ በቃለ፡ እግዚአብሔር፡ ክርስቶስ።\n\nወባሕቱ፡ እብል፡ ቦኑ፡ ኢሰምዑ፡ እስራኤል። አኮኑ፡ ይቤ፡ መጽሐፍ፡ ውስተ፡ ኵሉ፡ ምድር፡ ወፅአ፡ ነገሮሙ። ወእስከ፡ አጽናፈ፡ ዓለም፡ በጽሐ፡ ነቢቦሙ።","english":"And the Scripture says: Everyone who believes in him lives.\n\nAnd there is no difference between Jew and Greek, because God is far off and provides for everyone whom he calls.\n\nBecause everyone who calls upon the name of God lives, on account of those who call upon the name of God.\n\nBut only when they call upon him while not believing in him. And when do they believe in what they have not heard?\n\nAnd when do they hear what has not been preached to them? And when do they preach to them what the apostle has not sent to them? As the Scripture says: Good news for those who proclaim good news.\n\nBut not all who have heard the teaching of the Gospel. Did not Isaiah also say: O Lord, who will believe our word and hear us? And for whom is the seed of God hidden?\n\nAnd truly, from hearing comes faith, and from faith comes hearing the word of God, Christ.\n\nBut only I say: Have they not heard, Israel? Does not the Scripture say: Throughout the whole earth their word went out, and up to the ends of the world their prophecy reached?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ወይቤ፡ መጽሐፍ፡","severity":"info","text":"The passage opens with a formulaic citation marker, 'And the Scripture says,' which introduces a series of rhetorical questions and scriptural echoes typical of homiletic exposition.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኢሳይያስ","severity":"info","text":"The name 'Isaiah' appears in a rhetorical question, likely referencing a prophetic passage (cf. Isa 55:3 or similar) to support the argument about faith and hearing.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"እስከ፡ አጽናፈ፡ ዓለም፡","severity":"info","text":"The phrase 'up to the ends of the world' echoes the universal scope of apostolic preaching, possibly alluding to Acts or Pauline missiology, though no direct verse is cited.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ኢሳይያስ","severity":"info","text":"The reference to Isaiah reflects the Ethiopic tradition's use of Old Testament prophets to support New Testament themes, common in Geʿez homilies on Romans.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወኢፈለጠ፡ ወኢሌለየ፡","severity":"caution","text":"The phrase 'no difference between Jew and Greek' is a Pauline topos (cf. Rom 10:12), but the Geʿez text's rhetorical sequence is disjointed; the logical connection between clauses is ambiguous.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ወኢፈለጠ፡ ወኢሌለየ፡","severity":"info","text":"The denial of distinction between Jew and Greek aligns with the universalist interpretation of Paul in Ethiopic commentary, emphasizing faith over ethnic identity.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The logical flow between the citation of Scripture and the rhetorical questions is unclear; the text may be a compilation of homiletic fragments.","The reference to 'seed of God' (መዝራዕቱ) is ambiguous—possibly a metaphor for divine revelation or a specific scriptural allusion not identified."],"confidence":"medium","notes":[]},{"i":39,"ref":"p39","source":"እስራኤልኑ፡ ዳእሙ፡ ኢሰምዑ። አኮኑ፡ ሙሴሂ፡ አቅደመ፡ ብሂሎቶሙ። አነ፡ አቀንኦሙ፡ ለሕዝብ፡ በዘኢይሌብዉ። ወአምዕዐክሙ፡ በዘኢኮነ፡ ሕዝብየ።\n\nኢሳይያስኒ፡ ተኀቢሎ፡ ይቤ፡ ረከቡኒ፡ እለ፡ ኢኀሠሡኒ። ወአስተርአይክዎሙ፡ ለእለ፡ ኢተስእሉኒ።\n\nወለእስራኤልሰ፡ ይቤሎሙ፡ ኵሎ፡ ዕለተ። አነሥእ፡ እደውየ፡ ኀበ፡ ሕዝብ፡ ዐላውየን፡ ወከሓድያን።\n\nምዕራፍ 11\n\nበእንተ፡ ሕዝበ፡ እስራኤል\n\nእብል፡ እንከ፡ ገደፎሙኑ፡ እግዚአብሔር፡ ለሕዝቡ፡ ሐሰ። አኮኑ፡ አነ፡ እስራኤላዊ። አነ፡ ዘርዐ፡ አብርሃም፡ እምሕዝበ፡ ብንያም።\n\nኢገደፈ፡ እግዚአብሔር፡ ሕዝቦ፡ ዘአቅደመ፡ አእምሮ። ኢተአምሩኑ፡ ዘይቤ፡ ኤልያስ፡ አመ፡ ሰከዮሙ፡ ለእስራኤል፡ ኀበ፡ እግዚአብሔር፡ እንዘ፡ ይብል።\n\nእግዚኦ፡ ነቢያቲከኒ፡ ቀተሉ፡ ወምሥዋዒከኒ፡ ነሠቱ። ወአነ፡ ባሕቲትየ፡ ተረፍኩ፡ ወየኀሥሥዋ፡ ለነፍስየ።\n\nወምንተ፡ ይቤሎ፡ ዘአስተርአዮ። አትረፍኩ፡ ሊተ፡ ሰብዓ፡ ምእተ፡ ብእሴ፡ እለ፡ ኢያምለክዎ፡ ለበዓል።","english":"Is it not Israel? Indeed, they heard. Was it not Moses who preceded their words? I have bent down to the people in what they did not understand, and I have shown you in what was my people.\n\nAnd Isaiah, being hidden, says: They found me, those who sought me, and I revealed myself to those who asked me.\n\nAnd to Israel he said to them every day: I raise my hands to the people, the oppressors and deniers.\n\nChapter 11\n\nConcerning the People of Israel\n\nI say, then: Did God cast off his people? No. Am I not an Israelite? I am of the seed of Abraham from the tribe of Benjamin.\n\nAnd God cast off his people whom he had previously known. Do they not understand what Elijah said when he hid them from Israel before God, saying:\n\nO Lord, your prophets have killed and your altars have been destroyed, and I alone have remained, and I seek my soul.\n\nAnd what did he say to him who revealed himself? Seven hundred men have remained for me who do not worship Baal.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ምዕራፍ 11","severity":"info","text":"The passage is divided by a chapter heading, 'Chapter 11,' and a subheading, 'Concerning the People of Israel,' marking a new thematic section.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኢሳይያስኒ","severity":"info","text":"The reference to Isaiah (ኢሳይያስ) alludes to a prophetic passage, likely Isaiah 65:1, where God says 'They found me, those who sought me.'","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኤልያስ","severity":"info","text":"The mention of Elijah (ኤልያስ) and his complaint about prophets killed and altars destroyed echoes 1 Kings 19:10, where Elijah laments his isolation.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ሰብዓ፡ ምእተ፡ ብእሴ","severity":"info","text":"The 'seven hundred men who do not worship Baal' refers to the remnant of Israel faithful to Yahweh, a theme in 1 Kings 19:18, where Elijah is told of 7,000 who have not bowed to Baal.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኢሰምዑ","severity":"info","text":"The Geʿez verb ኢሰምዑ (ʾusamʿu) means 'they heard,' but the context implies understanding or obedience, as in the Shema Israel tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ኢሳይያስኒ፡ ተኀቢሎ","severity":"caution","text":"The phrase 'Isaiah, being hidden' (ተኀቢሎ) is ambiguous: it may mean Isaiah was in hiding or that his prophecy is obscure. The translation follows the latter sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in 'I have bent down to the people' is unclear; it may be God or Moses.","The phrase 'he hid them from Israel' (ሰከዮሙ) could mean Elijah hid the people or hid himself from Israel."],"confidence":"medium","notes":[]},{"i":40,"ref":"p40","source":"ከማሁኬ፡ ዮምኒ፡ በዝ፡ መዋዕል፡ እምእለ፡ ኮኑ፡ ኅሬ፡ በጸጋ። እለ፡ ተርፉ፡ አምኑ፡ በእግዚአብሔር። በእንተ፡ ኅሬ\n\nወእመሰኬ፡ በጸጋ፡ ጸድቁ፡ ኢኮነኬ፡ በጽድቀ፡ ምግባሮሙ። ወእመ፡ አኮሰ፡ ጸጋ፡ ኢይከውን፡ ጸጋ።\n\nለእመ፡ በምግባር፡ ይጸድቁ፡ ምንተ፡ እንከ፡ የኀሥሥ፡ እስራኤል። ዘዘንተ፡ ኢያድምዐ፡ ወኅሬሰ፡ አድምዐ፡ ወእለሰ፡ ተርፉ፡ ጾሩ።\n\nበከመ፡ ይቤ፡ መጽሐፍ፡ ወሀቦሙ፡ እግዚአብሔር፡ መንፈሰ፡ ድንዙዘ። ከመ፡ ኢይነጽሩ፡ በአዕይንቲሆሙ፡ ወኢይርአዩ። ወኢይስምዑ፡ በእዘኒሆሙ፡ እስከ፡ ዮም።\n\nዳዊትኒ፡ ይቤ፡ ለትኩኖሙ፡ ማእዶሙ፡ መሥገርተ። በቅድሜሆሙ፡ ለፍዳሆሙ፡ ወለዕቅፍቶሙ።\n\nይጽለማ፡ አዕይንቲሆሙ፡ ወኢይርአዩ። ወይትቀጻዕ፡ ዘባናቲሆሙ፡ በኵሉ፡ ጊዜ።\n\nእብል፡ እንከ፡ ተዐቅፉኑ፡ ከመ፡ ይደቁ፡ ሐሰ። አኮኑ፡ በእንተ፡ ተዐቅፎቶሙ፡ ኮነ፡ ሕይወት፡ ላዕለ፡ አሕዛብ፡ ከመ፡ ይቅንኡ።\n\nሶበ፡ ስሒተ፡ ዚኣሆሙ፡ ሣህለ፡ ኮነ፡ ለአሕዛብ። ወጌጋየ፡ ዚኣሆሙ፡ ብዕለ፡ ኮነ፡ ለዓለም። እፎ፡ እንጋ፡ እምኮነ፡ ፍጻሜሆሙ። በእንተ፡ ቅንአተ፡ እስራኤል፡ ወተስፋ፡ ለአሕዛብ","english":"Thus, today, from those who were the remnant by grace, those who remained believed in God because of the remnant.\n\nAnd if by grace they are justified, then it is not by the righteousness of their works. And if it is not grace, then it is not grace.\n\nIf they are justified by works, what need then has Israel? This does not reach, and the remnant has reached, and those who remained fasted.\n\nAs the Scripture says, God gave them a spirit of confusion, so that they do not see with their eyes, and they do not hear with their ears, until today.\n\nDavid also says, their table is a snare before them, for their separation and their bonds.\n\nTheir eyes are darkened, and they do not see, and their bellies are cut open at all times.\n\nI say, then, have they not waited, so that they might destroy the lie? Was it not because of their waiting that life came upon the Gentiles, so that they might be zealous?\n\nWhen their error became mercy for the Gentiles, and their wandering became abundance for the world, what then is the end of their remnant? Because of the envy of Israel and the hope for the Gentiles.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ከማሁኬ፡ ዮምኒ፡ በዝ፡ መዋዕል፡","severity":"info","text":"The opening phrase 'Thus, today, in these days' signals a temporal shift from the preceding narrative to a present application, emphasizing the ongoing relevance of the remnant theme.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ጸጋ","severity":"info","text":"The term 'grace' (ጸጋ) is central here, contrasting divine favor with human works. The passage argues that justification is by grace alone, not by righteousness of works, reflecting a key theological point in the Pauline tradition.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ዳዊትኒ፡ ይቤ፡","severity":"info","text":"The citation 'David also says' likely refers to a psalm, possibly Psalm 69 or a similar passage, where the table becomes a snare and eyes are darkened, echoing themes of divine punishment and blindness.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ኅሬ","severity":"info","text":"The term 'remnant' (ኅሬ) is a key concept in biblical prophecy, often referring to those who survive divine judgment and remain faithful. Here it is linked to grace and contrasted with Israel's failure.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ወእመሰኬ፡ በጸጋ፡ ጸድቁ፡","severity":"info","text":"The passage uses a conditional structure ('If by grace they are justified... then it is not by works') to build a logical argument about justification, typical of Pauline rhetoric in the Geʿez tradition.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ለአሕዛብ","severity":"info","text":"The contrast between Israel and the Gentiles (አሕዛብ) reflects a common theme in Ethiopic Christian exegesis, where Israel's envy and error are seen as providentially leading to mercy and hope for the Gentiles.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'remnant' (ኅሬ) is ambiguous: it may refer to a specific group within Israel or to the faithful in general. The reading taken follows the context of a faithful remnant saved by grace.","The phrase 'their bellies are cut open' (ይትቀጻዕ፡ ዘባናቲሆሙ፡) is obscure; it may be a metaphorical expression of punishment or deprivation, but the exact meaning is uncertain."],"confidence":"medium","notes":[]},{"i":41,"ref":"p41","source":"ለክሙ፡ እብል፡ ለአሕዛብ። አምጣነሰ፡ ሐዋርያሆሙ፡ አነ፡ ለአሕዛብ፡ እሴብሓ፡ ለመልእክትየ።\n\nእመ፡ ቦ፡ ከመ፡ አቅንኦሙ፡ በዝንቱ፡ ለአዝማድየ፡ ወለሕዝብየ። ወአድኅን፡ እለ፡ ኮኑ፡ እምኔሆሙ።\n\nእስመ፡ ፀአተ፡ ዚኣሆሙ፡ ሣህለ፡ ኮነ፡ ለዓለም። እፎ፡ ፈድፋደ፡ እምኮነ፡ ተመይጦቶሙ፡ ሕይወት፡ እምዉታን።\n\nወለእመ፡ ኮነት፡ ቀዳሚሃ፡ ቅድስተ፡ ወብሑእኒ፡ ቅዱስ፡ ከማሁ። ወለእመ፡ ኮነ፡ ሥርዋ፡ ቅዱሰ፡ ከማሁ፡ አዕጹቂሃኒ፡ ቅዱስ።\n\nወለእመ፡ ተሰብሩ፡ እምአዕጹቂሃ፡ ኪያከ፡ አውልዐ፡ ገዳም፡ ተከሉ፡ በመካኖሙ። ወኀበርከ፡ ሥርወ፡ ምስሌሆሙ፡ ወኮንከ፡ ዘይተ፡ ከማሆሙ። በእንተ፡ ዘኢይደሉ፡ ተዝኅሮ\n\nወኢትዘኀር፡ ላዕለ፡ አዕጹቅ። ወእመሰ፡ ተዘኀርከ፡ አኮ፡ አንተ፡ ዘትጸውሮ፡ ለሥርው። አላ፡ ሥርው፡ ይጸውረከ፡ ለከ።\n\nትብልኑ፡ ተሰብሩ፡ እምአዕጹቂሃ፡ ወአነ፡ ኮንኩ፡ ዐጽቀ፡ ዘይት፡ ህየንቴሆሙ።\n\nርቱዕኑ፡ ይሰበሩ፡ እስመ፡ ኢአምኑ። ወአንተሰ፡ ቆምከ፡ እስመ፡ አመንከ፡ ፍሩሀከ። ንበር፡ እንከ፡ ወኢታዕቢ፡ ርእሰከ።","english":"I say to you, to the Gentiles: as their apostle, I praise my epistle to the Gentiles.\n\nIf there is, as I have set them straight among these, my relatives and my people, and saved those who were among them.\n\nFor their departure was mercy for the world. How much more so than their being mixed with life from the dead?\n\nAnd if its root is holy, and its branch also holy like it. And if its trunk is holy like it, its branches also holy.\n\nAnd if the branches are broken off from it, you, a wild olive, are planted in their place, and the trunk is joined with them, and you become an olive like them, because of what is not to be despised, the graft.\n\nAnd do not despise the branches. And if you despise, it is not you who shape the trunk, but the trunk shapes you.\n\nDo you say, \"The branches are broken off from it, and I became a branch of an olive among them\"?\n\nIs it right that they be broken off, for they believed? And you stand, for you believed, your fear. Sit still and do not boast of yourself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The speaker addresses the Gentiles as their apostle, praising his own epistle to them, which likely refers to Paul's self-reference in Romans.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ሥርው","severity":"info","text":"The Geʿez term ሥርው (śərw) means 'trunk' or 'rootstock' of a tree, central to the allegory of grafting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The allegory of wild olive and grafting echoes Romans 11:17-24, where Paul discusses the olive tree as Israel and the grafting of Gentiles.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The image of a wild olive (ገዳም) being grafted onto a cultivated trunk reflects ancient horticultural practice, used here to symbolize Gentile inclusion into the people of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct address to a series of conditional statements about the tree's parts, building a logical argument about the relationship between root, trunk, and branches.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'your fear' (ፍሩሀከ) is ambiguous; it may be a scribal error or a theological term for reverent awe, but the intended sense is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker (Paul or a later commentator) is not explicit in the Geʿez text.","The phrase 'your fear' (ፍሩሀከ) could be a corruption or a rare usage; the reading 'sit still and do not boast' suggests a moral exhortation."],"confidence":"medium","notes":[]},{"i":42,"ref":"p42","source":"ሶበ፡ ለእልክቱ፡ እለ፡ ፍጥረቶሙ፡ ዘይት፡ እሙንቱ። ኢመሕኮሙ፡ እግዚአብሔር፡ ኪያከኑ፡ ይምሕከከ።\n\nርኢ፡ እንከ፡ ምሕረቶሂ፡ ወአጥብዖቶሂ፡ ለእግዚአብሔር። ለእለሰ፡ ወድቁ፡ አውቀዮሙ፡ ወለከሰ፡ መሐረከ። ለእመ፡ ነበርከ፡ በዘመሐረከ፡ ወእመ፡ አኮሰ፡ ኪያከኒ፡ ያወቅየከ።\n\nወሎሙኒ፡ ይተክሎሙ፡ ለእመ፡ አምኑ፡ ይክል፡ እግዚአብሔር፡ ተኪሎቶሙ፡ ዳግመ።\n\nኪያከ፡ ጥቀ፡ አውልዐ፡ ገዳም፡ ገዘመከ፡ እምፍጥረትከ። ወተከለከ፡ ውስተ፡ ዘኢኮነ፡ ፍጥረትከ። ወተከለከ፡ ውስተ፡ ሠናይ፡ ዘይት። እፎ፡ እንከ፡ ፈድፋደ፡ ሎሙ፡ ይክል፡ ተኪሎቶሙ፡ ውስተ፡ ፍጥረቶሙ። እለ፡ ዘይት፡ እሙንቱ፡ ቀዳሚሆሙ። በእንተ፡ እለ፡ ይብሉ፡ ጠቢባን፡ ንሕነ\n\nወእፈቅድ፡ ለክሙ፡ አኀዊነ፡ ታእምሩ፡ ዘንተ፡ ምክረ፡ ከመ፡ ኢትበሉ፡ ጠቢባን፡ ንሕነ። እስመ፡ ዑረተ፡ ልብ፡ ረከቦሙ፡ ለእስራኤል፡ መክፈልቶሙ። እስከ፡ አመ፡ ይበውኡ፡ ኵሉ፡ አሕዛብ።\n\nወእምዝ፡ የሐይዉ፡ ኵሉ፡ እስራኤል፡ በከመ፡ ይቤ፡ መጽሐፍ። እምጽዮን፡ ይወፅእ፡ መድኅን፡ ወያአትት፡ ኀጢአተ፡ እምያዕቆብ።","english":"When for those whose nature is that they are, the Lord will have mercy on you, He will have mercy.\n\nSee, then, the mercy and the severity of the Lord. For those who have fallen, He knew them, and for you, He had mercy. If you were in the one on whom He had mercy, and if not, He will know you as well.\n\nAnd for them, He will plant them if they believe. The Lord will plant them, their planting again.\n\nYou, greatly, a wilderness has crossed you from your nature, and He planted you in what was not your nature, and He planted you in a good that is. How then, exceedingly, for them, He will plant, their planting in their nature, those who are, their first ones, concerning those who say, \"We are wise.\"\n\nAnd I wish for you, our brothers, that you know this counsel, as the wise say, \"We.\" For the heart's circumcision found the division of Israel, until all the peoples are destroyed.\n\nAnd then all Israel will live, as the book says: \"From Zion the Savior will come forth and will remove sin from Jacob.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the allegorical discourse on planting and mercy, shifting from second-person address to a broader reflection on the fate of Israel and the Gentiles.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ዑረተ ልብ","severity":"info","text":"The phrase ዑረተ ልብ (ʿurata labb) literally means 'circumcision of the heart,' a key concept in Ethiopic Christian exegesis denoting spiritual purification or covenant renewal.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"እምጽዮን ይወፅእ መድኅን ወያአትት ኀጢአተ እምያዕቆብ","severity":"info","text":"The closing lines echo a messianic prophecy: 'From Zion the Savior will come forth and will remove sin from Jacob,' likely alluding to Isaiah or a related tradition, though the exact source is not cited in the text.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The reference to 'the division of Israel' and the eventual restoration of all Israel reflects a common theme in Ethiopic Christian eschatology, often linked to the return of the Solomonic dynasty or the coming of a messianic figure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'until all the peoples are destroyed' (እስከ አመ ይበውኡ ኵሉ አሕዛብ) is ambiguous: it may refer to the destruction of hostile nations or to the end of Gentile opposition, but the Geʿez allows both readings.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those who say, We are wise' is unclear; it may refer to Jewish sages or to Christian teachers claiming authority.","The phrase 'the heart's circumcision found the division of Israel' is syntactically ambiguous: it could mean that circumcision of the heart caused the division, or that it discovered an existing division."],"confidence":"medium","notes":[]},{"i":43,"ref":"p43","source":"ወቦቱ፡ ይረክቡ፡ ተስፋሆሙ፡ አመ፡ አእተትኩ፡ ሎሙ፡ ኀጢአቶሙ።\n\nእመንገለ፡ ወንጌልሰ፡ ፀርነ፡ እሙንቱ፡ በእንቲኣክሙ። ወእመንገለ፡ ኅሬስ፡ አኀዊነ፡ እሙንቱ፡ በእንተ፡ አበዊነ።\n\nእስመ፡ አልቦ፡ ንስሓ፡ በጸጋ፡ እግዚአብሔር።\n\nበከመ፡ አንትሙ፡ ቀዲሙ፡ ዐለውክምዎ፡ ለእግዚአብሔር። ወይእዜሰ፡ ተሣሀለክሙ፡ እስመ፡ እሙንቱሂ፡ ዐለውዎ፡ በከመ፡ አንትሙ፡ ዐለውክምዎ።\n\nከማሁ፡ እሙንቱሂ፡ ዐለውዎ፡ ይእዜ፡ ከመ፡ ሎሙኒ፡ ይሣሀሎሙ።\n\nእስመ፡ እግዚአብሔር፡ ዘግሖ፡ ለኵሉ፡ ውስተ፡ ኀጢአት፡ ከመ፡ ይሣሀሎ፡ ለኵሉ።\n\nኦ፡ ዕመቂሁ፡ ለብዕለ፡ ጥበቢሁ፡ ወአእምሮቱ፡ ለእግዚአብሔር። ወአልቦ፡ አሠር፡ ለፍኖቱ፡ ወአልቦ፡ ዘየአምሮ፡ ለፍትሑ።\n\nወመኑ፡ የአምር፡ ኅሊናሁ፡ ለእግዚአብሔር፡ ወመኑ፡ ተማከሮ።\n\nወመኑ፡ ለቅሖ፡ ወተፈድዮ።\n\nእስመ፡ ኵሉ፡ እምኔሁ፡ ወኵሉ፡ በእንቲኣሁ፡ ወኵሉ፡ ቦቱ። ወሎቱ፡ ስብሐት፡ ለዓለመ፡ ዓለም፡ አሜን።\n\nምዕራፍ 12\n\nምክር፡ በእንተ፡ ከመ፡ ንረሲ፡ ነፍሰነ፡ መሥዋዕተ፡ ቅዱሰ","english":"And they will find their hope when I have forgiven them their sins.\n\nFrom the side of the Gospel, they are our enemies on your account; and from the side of heresy, they are our brothers on account of our fathers.\n\nFor there is no repentance without the grace of God.\n\nJust as you formerly confessed the Lord, and now He has had mercy on you, because they also confessed Him as you confessed Him.\n\nLikewise, they also confessed Him; now, as for them, He has mercy on them.\n\nFor God has compassion for everyone who falls into sin, as He has compassion for everyone.\n\nO, the depth of the vastness of His wisdom and the understanding of God! And there is no trace of His path, and there is none who comprehends His judgment.\n\nAnd who knows the mind of God, and who counsels Him?\n\nAnd who measures Him and comprehends Him?\n\nFor everything is from Him, and everything is for His sake, and everything is in Him. And to Him is praise forever and ever. Amen.\n\nChapter 12\n\nAdvice concerning how we may obtain the holy sacrifice of our soul.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ምዕራፍ 12","severity":"info","text":"The passage ends with a chapter heading, 'Chapter 12,' marking a transition to a new section on obtaining the holy sacrifice of the soul.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ኅሬስ","severity":"info","text":"The Geʿez term 'ኅሬስ' (heresy) contrasts with 'ወንጌል' (Gospel), indicating a binary opposition between orthodox and heretical groups in the community addressed.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"አኀዊነ","severity":"info","text":"The phrase 'our brothers on account of our fathers' suggests a shared ancestral or doctrinal heritage with those labeled heretics, possibly reflecting internal Christian disputes in the Ethiopian tradition.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"አልቦ ንስሓ በጸጋ እግዚአብሔር","severity":"info","text":"The statement 'no repentance without the grace of God' underscores a theological emphasis on divine initiative in repentance, aligning with broader Christian soteriology.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ከማሁ እሙንቱሂ ዐለውዎ","severity":"info","text":"The repetition of 'they also confessed Him' parallels the earlier confession of the audience, reinforcing a pattern of divine mercy toward both groups.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ኦ ዕመቂሁ ለብዕለ ጥበቢሁ","severity":"info","text":"The exclamation 'O, the depth of the vastness of His wisdom' reflects a doxological style common in Ethiopic homiletic literature, emphasizing God's incomprehensibility.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'them' (እሙንቱ) in the first paragraph is ambiguous—whether referring to the same group as 'our enemies' or a different group is unclear.","The phrase 'on your account' (በእንቲኣክሙ) could imply either agency or benefit, leaving the relationship between the audience and the enemies open."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"አስተበቊዐክሙ፡ አኀዊነ፡ በሣህሉ፡ ለእግዚአብሔር። ረስዩ፡ ነፍስተክሙ፡ መሥዋዕተ፡ ቅዱሰ፡ ለእግዚአብሔር። ወሕያወ፡ ወሥሙረ፡ ወኅሩየ፡ ይኩን፡ ቊርባንክሙ፡ ወቅኔክሙ፡ ነባቢ።\n\nኢታፍቅርዎ፡ ለዝ፡ ዓለም፡ ወሐድሱ፡ መንፈሰ፡ ልበክሙ። ወአመክሩ፡ ዘይፈቅድ፡ እግዚአብሔር፡ ዘሠናይ፡ ወዘጽድቅ፡ ወዘፍጹም።\n\nወእነግረክሙ፡ ለኵልክሙ፡ በጸጋ፡ እግዚአብሔር፡ ዘተውህበ፡ ሊተ። ከመ፡ ኢትትዐበዩ፡ ወኢተኀልዩ፡ ትዝኅርተ። አላ፡ ኀልዩ፡ በዘታነጽሑ፡ ርእሰክሙ፡ እምዝሙት። ወኵሉ፡ በከመ፡ ከፈሎ፡ እግዚአብሔር፡ በመስፈርተ፡ ሃይማኖቱ።\n\nበከመ፡ በውስተ፡ አሐዱ፡ ነፍስትነ፡ ብዙኅ፡ መለያልይ፡ ብነ። ወዘዘ፡ ዚኣሁ፡ ምግባሩ።\n\nከማሁ፡ ኵልነ፡ እንዘ፡ ብዙኃን፡ አሐዱ፡ ሥጋ፡ ንሕነ፡ በክርስቶስ።\n\nወብክሙ፡ ጸጋ፡ እግዚአብሔር፡ ወዘዘ፡ ዚኣሁ፡ ጸጋሁ። ዘሂ፡ ይትኔበይ፡ በሐሳበ፡ ሃይማኖቱ።\n\nወዘሂ፡ ይትለአክ፡ በመልእክቱ። ወዘሂ፡ ይሜህር፡ በትምህርቱ።\n\nወዘሂ፡ ይትፌሣሕ፡ በፍሥሓሁ። ወዘሂ፡ ይሠየም፡ ከመ፡ ያሥልጥ፡ መልእክቶ። ወዘሂ፡ ይምሕር፡ በምሒሮቱ። በእንተ፡ ምግባረ፡ ሠናይ፡ ዘዘ፡ ዚኣሁ","english":"I have made you to understand that we are brothers by the mercy of God. Accept your souls as a holy sacrifice to God, and may your offering be life, pure, and chosen, and your prayer a speaker.\n\nLove this world and renew the spirit of your heart, and discern what God wills: what is good, what is just, and what is perfect.\n\nAnd I tell you all, by the grace of God that was given to me, that you may not be scattered nor change the remembrance; but rather, change by that which you have cleansed your head from death. And everything is as God has measured by the measure of his faith.\n\nJust as within one soul of ours there are many differences, and each has its own work.\n\nLikewise, all of us, though many, are one body in Christ.\n\nAnd in you is the grace of God and each one's own grace. One is eloquent in the account of his faith.\n\nAnd one serves in his ministry. And one teaches in his teaching.\n\nAnd one rejoices in his joy. And one fasts as if to strengthen his ministry. And one shows mercy in his acts of mercy for the sake of good works, each one's own.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"አስተበቊዐክሙ","severity":"info","text":"The verb 'I have made you to understand' (አስተበቊዐክሙ) is a causative form, indicating the speaker's role in imparting comprehension of brotherhood through divine mercy.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ቊርባንክሙ","severity":"info","text":"ቊርባን (offering) is a Geʿez term derived from Syriac qurbānā, used in Ethiopic Christian liturgy for the Eucharist or a sacrificial offering, here metaphorically for the soul.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"አሐዱ ሥጋ ንሕነ በክርስቶስ","severity":"info","text":"The phrase 'one body in Christ' (አሐዱ ሥጋ ንሕነ በክርስቶስ) echoes 1 Corinthians 12:12-13 and Romans 12:5, emphasizing unity in the Pauline corpus.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from exhortation (vv. 1-3) to a series of parallel statements (vv. 4-8) describing diverse gifts within a unified body, mirroring Pauline rhetorical patterns.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'cleansed your head from death' (ታነጽሑ ርእሰክሙ እምዝሙት) likely alludes to baptismal purification, a common theme in early Christian catechesis.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The emphasis on diverse graces (ጸጋ) and ministries reflects the Ethiopic tradition's adaptation of Pauline ecclesiology to a monastic context, where individual charisms are valued.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'change by that which you have cleansed your head from death' (ኢትትዐበዩ...ኢተኀልዩ...አላ ኀልዩ በዘታነጽሑ ርእሰክሙ እምዝሙት) is syntactically ambiguous: it may mean 'do not be scattered nor change the remembrance, but rather change by that which you have cleansed your head from death,' or it could be read as a series of negated and positive imperatives. The English draft opts for a contrastive reading."],"confidence":"medium","notes":[]},{"i":45,"ref":"p45","source":"ተፋቀሩ፡ ዘእንበለ፡ ኑፋቄ። ተገሐሡ፡ እምእኩይ፡ ወትልዉ፡ ሠናየ።\n\nወአድልዉ፡ ለጽድቅ፡ አፍቅሩ፡ ቢጸክሙ፡ ወኩኑ፡ መሓርያነ።\n\nተካበሩ፡ በበይናቲክሙ፡ ወአክብሩ፡ መኳንንቲክሙ።\n\nወለጻሕቅ፡ ኢትትሐከዩ፡ ለመንፈስ፡ ተሐይዉ፡ ለእግዚአብሔር፡ ተቀነዩ። ለተስፋክሙ፡ ተፈሥሑ፡ ለሕማምክሙ፡ ተዐገሡ፡ ለጸሎትክሙ፡ ተፀመዱ።\n\nለግብረ፡ ቅዱሳን፡ ተሳተፉ። አፍቅሮ፡ ነግድ፡ አትልዉ።\n\nደኀርዎሙ፡ ለእለ፡ ይሰድዱክሙ፡ ደኀሩ፡ ወኢትርግሙ።\n\nምስለ፡ ዘይትፌሣሕ፡ ተፈሥሑ፡ ወምስለ፡ ዘይበኪ፡ ብክዩ። በእንተ፡ ኅሊና፡ ሠናይ\n\nወከመ፡ ዝ፡ ኀልዩ፡ ምስለ፡ ቢጽክሙ። ወትዕቢትሰ፡ ኢተኀልዩ፡ ወከመ፡ ዘያቴሕት፡ ርእሶ፡ ተመሰሉ።\n\nወኢትበሉ፡ ጠቢባን፡ ንሕነ፡ ወኢትፍድይዎ፡ እኩየ፡ ለዘአሕሠመ፡ ለክሙ። ሠናየ፡ ተናገሩ፡ ምስለ፡ ቢጽክሙ።\n\nወእመሰ፡ ይትከሀለክሙ፡ ምስለ፡ ኵሉ፡ ሰብእ፡ ተአኀዉ።\n\nወኢትትበቀሉ፡ ለሊክሙ፡ አኀዊነ፡ አኅልፍዋ፡ ለመዓት።\n\nእስመ፡ ከመ፡ ዝ፡ ይቤ። አነ፡ እትቤቀል፡ ወአነ፡ እትፈደይ፡ ይቤ፡ እግዚአብሔር።","english":"Love one another without division. Turn away from evil and do good.\n\nAnd choose righteousness. Love your neighbor and be merciful.\n\nHonor one another among yourselves, and honor your rulers.\n\nAnd for truth, strive. For the spirit, live. For the Lord, bow down. For your hope, rejoice. For your suffering, endure. For your prayer, be steadfast.\n\nParticipate in the works of the saints. Do not set aside the love of the merchant.\n\nBless those who persecute you; bless and do not curse.\n\nRejoice with the one who rejoices, and weep with the one who weeps, for the sake of good conscience.\n\nAnd let this be present with your neighbor, but let pride not be present, and be like one who bows his head.\n\nAnd do not say, \"We are wise,\" and do not cast evil upon the one who has done good to you. Speak good with your neighbor.\n\nAnd if it is difficult for you, associate with every person.\n\nAnd do not avenge yourselves. Let us pass over our brothers' anger.\n\nFor thus says the Lord: \"I will avenge, and I will redeem.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ተፋቀሩ፡ ዘእንበለ፡ ኑፋቄ","severity":"info","text":"The opening imperative 'Love one another without division' echoes the ethical dualism of the Epistles, contrasting unity (ኑፋቄ) with schism.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ኑፋቄ","severity":"info","text":"ኑፋቄ (nufāqe) is a Geʿez term for 'division' or 'schism', often used in ecclesiastical contexts to denote heresy or factionalism.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወአድልዉ፡ ለጽድቅ፡ አፍቅሩ፡ ቢጸክሙ፡","severity":"info","text":"The exhortation to 'choose righteousness' and 'love your neighbor' reflects the ethical teachings of the Pauline epistles, particularly Romans 12:9-10.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ለጻሕቅ፡ ኢትትሐከዩ፡ ለመንፈስ፡ ተሐይዉ፡ ለእግዚአብሔር፡ ተቀነዩ።","severity":"info","text":"This series of parallel imperatives (strive, live, bow down) forms a liturgical pattern, each clause beginning with 'for' (ለ), typical of Geʿez paraenetic literature.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ለግብረ፡ ቅዱሳን፡ ተሳተፉ። አፍቅሮ፡ ነግድ፡ አትልዉ።","severity":"info","text":"The mention of 'works of the saints' and 'love of the merchant' reflects the integration of monastic and commercial ethics in Ethiopic Christian instruction.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"እስመ፡ ከመ፡ ዝ፡ ይቤ። አነ፡ እትቤቀል፡ ወአነ፡ እትፈደይ፡","severity":"caution","text":"The final divine saying 'I will avenge, and I will redeem' is ambiguous: it may be a citation of a lost source or a scribal gloss; the Geʿez text does not clearly mark it as a quotation.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the merchant' (ነግድ) is unclear; it may be a metaphor for Christ or a literal figure.","The final divine saying may be a scribal addition or a paraphrase of an unknown source."],"confidence":"medium","notes":[]},{"i":46,"ref":"p46","source":"ወእመኒ፡ ርኅበ፡ ጸላኢከ፡ አብልዖ፡ ወለእመኒ፡ ጸምአ፡ አስትዮ። ወዘንተ፡ ለእመ፡ ገበርከ፡ አፍሐመ፡ እሳት፡ ታስተጋብእ፡ ዲበ፡ ርእሱ። ወኢትማኦ፡ ለእኩይ፡ በእኩይ፡ አላ፡ ማኦ፡ ለእኩይ፡ በገቢረ፡ ሠናይ።\n\nምዕራፍ 13\n\nበእንተ፡ ተኰንኖ፡ ለመኳንንት\n\nለኵሉ፡ ነፍሰ፡ መኰንን፡ ተኰነኑ። እስመ፡ ኢይሠየም፡ መኰንን፡ ዘእንበለ፡ እምኀበ፡ እግዚአብሔር። ወእምከመሰ፡ እምኀበ፡ እግዚአብሔር፡ ውእቱ፡ ኵሉ፡ ብዉሕ፡ ሎቱ።\n\nወዘሰ፡ አበየ፡ ተኰንኖ፡ ለመኰንን፡ ትእዛዘ፡ እግዚአብሔር፡ አበየ። ወእለሰ፡ አበዩ፡ ተኰንኖ፡ ኵነኔ፡ ያመጽኡ፡ ለርእሶሙ።\n\nወመኳንንትሰ፡ ኢኮኑ፡ ግሩማነ፡ ለዘይገብር፡ ሠናየ፡ ዘእንበለ፡ ለዘእኩይ፡ ምግባሩ። ወእመሰ፡ ትፈቅድ፡ ኢትፍርሆሙ፡ ለመኳንንት፡ ግበር፡ ሠናየ። ወዓዲ፡ እሙንቱ፡ የአኵቱከ፡ እስመ፡ ላእካነ፡ እግዚአብሔር፡ እሙንቱ። ከመ፡ አንተ፡ ታሠኒ፡ ምግባሪከ።\n\nወእመሰ፡ ፈቀድከ፡ ኢትፍራህ፡ ግበር፡ ሠናየ። ወአኮ፡ ለከንቱ፡ ዘአኰነንዎሙ፡ መጥባሕተ። አላ፡ እስመ፡ ላእካኑ፡ እሙንቱ፡ ከመ፡ ይትበቀልዎ፡ ለገባሬ፡ እኪት።","english":"And if your enemy is hungry, feed him; and if he is thirsty, give him drink. And if you have done this, you will have heaped burning coals upon his head. And do not repay evil with evil, but rather repay evil with good deeds.\n\nChapter 13\n\nConcerning the Judgment of Judges\n\nEvery soul of a judge is judged, for a judge is not appointed except from God. And since it is from God, all abundance is his.\n\nAnd he who refuses judgment for a judge refuses the commandment of God. And those who refuse judgment bring punishment upon themselves.\n\nAnd judges are not severe toward one who does good, but toward one whose deeds are evil. And if you wish not to fear judges, do good. Moreover, they will honor you, for they are messengers of God, just as you improve your deeds.\n\nAnd if you wish not to fear, do good. And it is not in vain that they have been appointed as a rod, but because they are messengers, as they will avenge the doer of evil.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ምዕራፍ 13","severity":"info","text":"The heading 'Chapter 13' and the rubric 'Concerning the Judgment of Judges' mark a new section, shifting from ethical exhortation to a discourse on judicial authority.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"መኰንን","severity":"info","text":"The Geʿez term መኰንን (mäkʷannən) means 'judge' and is used throughout this passage to denote both human judges and, by extension, divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ወእመኒ፡ ርኅበ፡ ጸላኢከ፡ አብልዖ፡ ወለእመኒ፡ ጸምአ፡ አስትዮ","severity":"info","text":"The injunction to feed and give drink to an enemy echoes Proverbs 25:21-22, where kindness to an adversary is likened to heaping coals on the head.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ኢይሠየም፡ መኰንን፡ ዘእንበለ፡ እምኀበ፡ እግዚአብሔር","severity":"info","text":"The assertion that a judge is appointed only from God reflects a Geʿez Christian view of judicial authority as divinely ordained, common in Ethiopic legal and homiletic texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ወኢትማኦ፡ ለእኩይ፡ በእኩይ፡ አላ፡ ማኦ፡ ለእኩይ፡ በገቢረ፡ ሠናይ","severity":"info","text":"The maxim 'do not repay evil with evil, but with good deeds' parallels Romans 12:21 and the broader New Testament ethic of non-retaliation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"አፍሐመ፡ እሳት፡ ታስተጋብእ፡ ዲበ፡ ርእሱ","severity":"info","text":"The phrase 'heaped burning coals upon his head' is a vivid metaphor whose precise cultural referent is uncertain; it may derive from a local proverb or a lost source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'judges' (መኳንንት) is ambiguous: they may be earthly rulers or spiritual authorities, and the passage does not distinguish clearly between human and divine judgment."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"ወይእዜኒ፡ በግብር፡ ተኰነኑ። ወአኮ፡ ዳእሙ፡ ለዘእኩይ፡ ምግባሩ፡ ዓዲ፡ ለዘሠናይኒ፡ ምግባሩ።\n\nወበእንተ፡ ዝ፡ ታገብኡ፡ ሎሙ፡ ጸባሕተ። እስመ፡ ላእካነ፡ እግዚአብሔር፡ እሙንቱ። ወለዝ፡ ግብር፡ ተሠይሙ።\n\nወለኵሉ፡ በዘይረትዕ፡ ግበሩ። ወለዘሂ፡ ጸባሕተ፡ ጸብሑ፡ ወለዘሂ፡ ዐሥራተ፡ ዐሥሩ፡ ወለዘሂ፡ ብነተ፡ በንቱ። ወለዘሂ፡ ፍርሀተ፡ ፍርሁ፡ ወለዘሂ፡ ክብረ፡ አክብሩ። በእንተ፡ አፍቅሮ፡ ቢጽ\n\nወአልቦ፡ ዘይበቊዐክሙ፡ ዘእንበለ፡ አፍቅሮ፡ ቢጽክሙ። ወዘሰ፡ አፍቀረ፡ ቢጾ፡ ኵሎ፡ ሕገ፡ ፈጸመ፡ ገቢረ።\n\nእስመ፡ ከመ፡ ዝ፡ ይቤ፡ በኦሪት። ኢትሑር፡ ብእሲተ፡ ብእሲ፡ ወኢትቅትል፡ ነፍሰ። ወኢትስርቅ፡ ወኢትኩን፡ ስምዐ፡ በሐሰት። ወኢትፍቱ፡ ወዓዲ፡ ባዕድኒ፡ ቦቱ፡ ትእዛዝ።\n\nወርእሱ፡ ለኵሉ፡ አፍቅር፡ ቢጸከ፡ ከመ፡ ነፍስከ። ዘያፈቅር፡ ቢጾ፡ ኢይገብር፡ እኩየ። ተፋቅሮሰ፡ ፍጹም፡ ሕግ፡ ውእቱ። በእንተ፡ ሕይወት\n\nወዘኒ፡ ተአምሩ፡ ከመ፡ በጽሐ፡ ጊዜሁ፡ ለነቂሕ፡ እምንዋም። ወይእዜሰ፡ አልጸቀት፡ ሕይወትነ፡ እንተ፡ ተሰፈውናሃ።","english":"And now, be judged by your deeds, and do not condemn the one whose deed is evil, nor the one whose deed is good.\n\nAnd because of this, give them alms, for the angels of God are they, and for this deed they are appointed.\n\nAnd for everyone, do what is pleasing; and for the one who gives alms, give alms; and for the one who gives tithes, give tithes; and for the one who builds, build; and for the one who fears, fear; and for the one who honors, honor, on account of the love of the end.\n\nAnd there is none who will accuse you except the love of your end. And he who has loved the end has fulfilled every law and done it.\n\nFor thus it is said in the Law: Do not commit adultery with a man's wife, and do not kill a soul, and do not steal, and do not be a false witness, and do not commit fornication, and also there are other commandments.\n\nAnd the head of all is: Love your neighbor as your soul. He who loves his neighbor does not do evil. For perfect love is the law, on account of life.\n\nAnd this also is a wonder: that the time of the sword has come from sleep. And now our life, which we have been promised, has become bitter.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The opening clause 'be judged by your deeds' echoes the earlier theme of judgment by actions, contrasting with condemnation of others' deeds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ቢጽ","severity":"info","text":"The Geʿez term 'ቢጽ' (end) is used repeatedly, likely as a technical term for eschatological or ultimate purpose, central to the passage's moral framework.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The passage cites the Law (ኦሪት) with prohibitions against adultery, murder, theft, false witness, and fornication, echoing the Decalogue (Exodus 20:13-16) and possibly Leviticus 19.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The instruction to 'love your neighbor as your soul' is a direct parallel to Leviticus 19:18 and the Golden Rule, central to early Christian and Jewish ethical teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from general ethical exhortation to a series of conditional commands (alms, tithes, building, fear, honor), then to a scriptural citation, and ends with a reflective wonder on life's bitterness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The final sentence 'the time of the sword has come from sleep' is obscure; it may be a metaphor for sudden judgment or a textual corruption, as the connection to the preceding love-ethic is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the angels of God' in line 2 is ambiguous: it may refer to the recipients of alms or to a metaphorical status of the givers.","The phrase 'the time of the sword has come from sleep' is syntactically and semantically unclear; it may be a proverbial expression or a scribal error."],"confidence":"medium","notes":[]},{"i":48,"ref":"p48","source":"ወኀለፈት፡ ሌሊት፡ ወመጽአት፡ መዓልት። ወንግድፍ፡ እምላዕሌነ፡ ምግባረ፡ ጽልመት፡ ወንልበስ፡ ወልታ፡ ብርሃን።\n\nከመ፡ ናንሶሱ፡ በምግባረ፡ ጽድቅ፡ ወአኮ፡ በተውኔት። ወበማሕሌት፡ ወበስታይ፡ ወበዝሙት፡ ወበምርዓት፡ ወአኮ፡ በተሐምሞ፡ ወበቅንአት።\n\nልበስዎ፡ ለእግዚእነ፡ ኢየሱስ፡ ክርስቶስ፡ ወኢተኀልዩ፡ ፍትወተ፡ ሥጋክሙ።\n\nምዕራፍ 14\n\nበእንተ፡ ዘድኩም፡ ሃይማኖቱ\n\nወለዘኒ፡ ድኩም፡ ሃይማኖቱ፡ ጹርዎ፡ ወአጽንዕዎ። ወኢትግበሩ፡ ለአድልዎ።\n\nዘሰ፡ የአምን፡ ከመ፡ ኵሉ፡ ብዉሕ፡ ሎቱ፡ ኵሎ፡ ለይብላዕ። ወዘሰ፡ ይናፍቅ፡ ሐምለ፡ ለይሴሰይ።\n\nወዘኒ፡ ይበልዕ፡ ኢይመንኖ፡ ለዘኢይበልዕ፡ ወዘኒ፡ ኢይበልዕ፡ ኢይግአዞ፡ ለዘይበልዕ። እስመ፡ ለኵሎሙ፡ እግዚአብሔር፡ አእመሮሙ።\n\nምንትኑ፡ አንተ፡ ዘትግእዝ፡ ነባሬ፡ ባዕድ፡ እንዘ፡ ለእግዚኡ፡ ይቀውም። እመኒ፡ ወድቀ፡ ለእግዚኡ፡ ይቀውም፡ ወይክል፡ እግዚአብሔር፡ አቅሞቶ።\n\nእስመ፡ ቦ፡ ዘይትሔረም፡ እምዕለት፡ ዕለተ። ወቦ፡ ዘይትሔረም፡ በኵሉ፡ መዋዕል። ወባሕቱ፡ ለኵሉ፡ በከመ፡ አዘዞ፡ ልቡ።","english":"The night passed and the day came, and the covering of the deed of darkness was removed from us, and we put on the garment of light.\n\nSo that we may be saved by the deed of righteousness, and not by revelry, nor by dancing, nor by drinking, nor by music, nor by feasting, and not by lust nor by envy.\n\nClothe our Lord Jesus Christ, and do not seek the dissolution of your flesh.\n\nChapter 14\n\nConcerning him whose faith is weak.\n\nAnd as for him whose faith is weak, rebuke him and strengthen him, and do not do him harm.\n\nLet one who believes that all abundance is his consume everything; and let one who desires the fruit of the grape press it.\n\nAnd let the one who eats not despise the one who does not eat, and let the one who does not eat not judge the one who eats, for God knows all of them.\n\nWhat are you, who judge the speech of another, while it stands for its Lord? If it falls, it stands for its Lord, and God will raise it up.\n\nFor there is one who is ashamed of the day, and there is one who is ashamed at all times, and it is only for each one according to what his heart commands.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ምዕራፍ 14","severity":"info","text":"The passage begins with a narrative transition (night/day, darkness/light) and then introduces a new chapter heading, 'Chapter 14: Concerning him whose faith is weak.' This marks a shift from the preceding ethical exhortation to a specific pastoral topic.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ወልታ፡ ብርሃን።","severity":"info","text":"The phrase 'garment of light' (ወልታ፡ ብርሃን) is a metaphor for righteousness or salvation, contrasting with the 'covering of the deed of darkness' (ምግባረ፡ ጽልመት). This imagery is common in Geʿez homiletic literature.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"በተውኔት፡ ወበማሕሌት፡ ወበስታይ፡ ወበዝሙት፡ ወበምርዓት።","severity":"info","text":"The list of forbidden activities—revelry, dancing, drinking, music, feasting—reflects a monastic or ascetic milieu, common in Ethiopic Christian instruction. Such prohibitions are typical of the 'Rule of the Monks' and patristic homilies.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ልበስዎ፡ ለእግዚእነ፡ ኢየሱስ፡ ክርስቶስ።","severity":"info","text":"The exhortation 'Clothe our Lord Jesus Christ' echoes Galatians 3:27 ('you have clothed yourselves with Christ') and is a common baptismal or ascetic trope in Ethiopic tradition, symbolizing the putting on of Christ's virtues.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ምንትኑ፡ አንተ፡ ዘትግእዝ፡ ነባሬ፡ ባዕድ።","severity":"info","text":"The rhetorical question 'What are you, who judge the speech of another?' reflects a common Ethiopic homiletic device (the 'you' as judge) and may be influenced by the Sayings of the Desert Fathers, where judging others is a frequent theme.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወኢተኀልዩ፡ ፍትወተ፡ ሥጋክሙ።","severity":"caution","text":"The phrase 'do not seek the dissolution of your flesh' is ambiguous: it could mean 'do not seek the destruction of your body' (ascetic mortification) or 'do not seek the loosening of your flesh' (sexual license). The context of the preceding prohibitions favors the latter, but the Geʿez allows both readings.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'dissolution of your flesh' (ፍትወተ፡ ሥጋክሙ) is ambiguous between ascetic self-harm and sexual license; the context of revelry and lust suggests the latter, but the Geʿez does not disambiguate.","The chapter heading 'Concerning him whose faith is weak' (በእንተ፡ ዘድኩም፡ ሃይማኖቱ) may refer to a specific category of catechumen or penitent, but the text does not specify."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"ዘሂ፡ ተሐረመ፡ በበ፡ ዕለቱ፡ ለእግዚአብሔር፡ ተሐረመ። ወዘሂ፡ ተሐረመ፡ በኵሉ፡ መዋዕል፡ ለእግዚአብሔር፡ ተሐረመ። ወዘሂ፡ በልዐ፡ ለእግዚአብሔር፡ በልዐ፡ ወየአኵቶ፡ ለእግዚአብሔር። ወዘኒ፡ ኢበልዐ፡ ለእግዚአብሔር፡ ኢበልዐ፡ ወየአኵቶ፡ ለእግዚአብሔር። በእንተ፡ ሐይው፡ ለእግዚአብሔር\n\nወአልቦ፡ እምውስቴትነ፡ ዘለርእሱ፡ የሐዩ፡ ወዘለርእሱ፡ ይመውት።\n\nወእመኒ፡ ሐየውነ፡ ለእግዚአብሔር፡ ነሐዩ። ወእመኒ፡ ሞትነ፡ ለእግዚአብሔር፡ ንመውት። እመኒ፡ ሐየውነ፡ ወእመኒ፡ ሞትነ፡ ለእግዚአብሔር፡ ንሕነ።\n\nወበእንተ፡ ዝ፡ ሞተ፡ ክርስቶስ፡ ወሐይወ፡ ከመ፡ ይኰንን፡ ሕያዋነ፡ ወምዉታነ።\n\nምንትኑ፡ አንተ፡ እንከ፡ ዘትግእዝ፡ ቢጸከ። ወምንትኑ፡ አንተ፡ ዘትሜንን፡ ቢጸከ። እንዘ፡ ሀለወነ፡ ኵልነ፡ ንብጻሕ፡ ቅድመ፡ ምኵናኑ፡ ለክርስቶስ።\n\nእስመ፡ ከመ፡ ዝ፡ ይቤ፡ እግዚአብሔር፡ ሕያው፡ አነ። ወሊተ፡ ይሰግድ፡ ኵሉ፡ ብርክ፡ ወሊተኒ፡ ይገኒ፡ ኵሉ፡ ልሳን።\n\nናሁ፡ ተዐውቀ፡ ከመ፡ ሀለውነ፡ ኵልነ፡ ንትሐተት፡ በኀበ፡ እግዚአብሔር። ወኢንግአዝ፡ እንከ፡ ቢጸነ።","english":"Some are excommunicated on their own day for the Lord, they are excommunicated; and some are excommunicated for all time for the Lord, they are excommunicated; and some eat for the Lord, they eat, and they thank the Lord; and some do not eat for the Lord, they do not eat, and they thank the Lord. For we live for the Lord, and there is none among us who lives for himself or dies for himself. And if we live for the Lord, we live; and if we die for the Lord, we die. If we live and if we die, it is for the Lord, we are. And because of this, Christ died and lived, that he might judge the living and the dead. What are you, then, who boast in your strength? And what are you who judge in your strength, while we all approach before the judgment of Christ? For as this says, the Lord: \"I am living; to me every knee bows, and to me every tongue sings.\" Now it is known that we all are beneath the Lord; and do not boast in your strength.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between conditional statements about living and dying for the Lord and rhetorical questions challenging human pride, culminating in a declaration of universal submission to Christ's judgment.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ሞተ፡ ክርስቶስ፡ ወሐይወ፡ ከመ፡ ይኰንን፡ ሕያዋነ፡ ወምዉታነ","severity":"info","text":"The phrase 'Christ died and lived, that he might judge the living and the dead' echoes the Nicene Creed's statement on Christ's resurrection and his role as judge, adapted here to an ethical exhortation.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ተሐረመ","severity":"info","text":"The Geʿez verb ተሐረመ (taḥarrama) means 'to be excommunicated' or 'to be placed under a ban,' a technical term in ecclesiastical discipline, here applied to those who follow or reject the Lord's commands.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The contrast between living for oneself and living for the Lord reflects a monastic ideal of self-denial and total devotion, common in Ethiopic ascetic literature.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"እግዚአብሔር፡ ሕያው፡ አነ","severity":"info","text":"The divine declaration 'I am living; to me every knee bows' parallels Psalm 95:6 (LXX) and reflects a liturgical acclamation of God's sovereignty, adapted to a Christological context.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'some are excommunicated on their own day for the Lord' is ambiguous: it may refer to a specific liturgical calendar or to individual judgment, and the Geʿez does not clarify the temporal or disciplinary context.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The meaning of 'on their own day' (በበ፡ ዕለቱ) is unclear—whether it refers to a fixed feast day or a personal time of judgment.","The identity of the speaker in 'I am living' is ambiguous: it could be God the Father or Christ, though the context suggests Christ."],"confidence":"medium","notes":[]},{"i":50,"ref":"p50","source":"ወዘንተ፡ ዳእሙ፡ ነኀሊ፡ በዘኢንግእዝ፡ ቢጸነ። በእንተ፡ ዘአልቦ፡ ሙስና፡ እንበይነ፡ መብልዕ\n\nወኣአምር፡ ወእትአመን፡ በእግዚእነ፡ ኢየሱስ። ከመ፡ አልቦ፡ ዘይማስን፡ በእንቲኣሁ፡ ለሙሱን፡ ዳእሙ፡ ኵሉ፡ ይማስን።\n\nወእመሰ፡ እንበይነ፡ መብልዕ፡ ተኀይሶ፡ ለቢጽከ፡ አልብከኬ፡ ተፋቅሮ።\n\nቦኑ፡ እንበይነ፡ መብልዕ፡ ይትሀጐል፡ ዝኩ፡ ዘበእንቲኣሁ፡ ሞተ፡ ክርስቶስ።\n\nኢትፅርፉ፡ እንከ፡ ላዕለ፡ ሠናይ፡ ዘጸገወነ፡ እግዚእነ። እስመ፡ ኢኮነ፡ መንግሥተ፡ እግዚአብሔር፡ መብልዐ፡ ወመስቴ። ዘእንበለ፡ ጽድቅ፡ ወሰላም፡ ወፍሥሓ፡ በመንፈስ፡ ቅዱስ።\n\nወዘሰ፡ ከመ፡ ዝ፡ ይትቀነይ፡ ለክርስቶስ። ሥሙር፡ በኀበ፡ እግዚአብሔር፡ ወኅሩይ፡ በኀበ፡ ሰብእ።\n\nወይእዜኒ፡ ንትልዋ፡ ለሰላም፡ በዘይትሐነጽ፡ ቢጽነ።\n\nወኢንስዐር፡ ግብረ፡ እግዚአብሔር፡ እንበይነ፡ መብልዕ። ወባሕቱ፡ ኵሉ፡ ንጹሕ፡ ለንጹሓን። ወእኩይሰ፡ ለሰብእ፡ በኑፋቄ፡ በሊዕ።\n\nይኄይስ፡ ኢ፡ በሊዐ፡ ሥጋ፡ ወኢ፡ ሰቲየ፡ ወይን፡ እምአዕቅፎ፡ ቢጽ።","english":"And these same ones, they are excommunicated by the fast of the Passion for the sake of that which has no corruption, except for food.\n\nAnd I know and I believe in our Lord Jesus Christ that there is none who is corrupted by the corruption of the same ones; all are corrupted.\n\nBut if, except for food, you have been constrained to the point of having no choice, you are loved.\n\nIs it not, except for food, that this one is glorified, for whose sake Christ died?\n\nLet us be grateful, then, for the good that our Lord has granted us, for the kingdom of God is food and drink without righteousness, peace, and joy in the Holy Spirit.\n\nAnd this one, who is like this, is consecrated to Christ: chosen before God and selected among men.\n\nAnd now we exchange peace with the one who is purified by the fast.\n\nAnd we perform the work of God except for food; and only all is pure for the pure, and evil for men in schism by eating.\n\nAlas! O one who eats flesh and drinks wine from the fruit of the vine.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ቢጸነ።","severity":"info","text":"The Geʿez term ቢጸነ። (qäṣäna) is a verb meaning 'to excommunicate' or 'to cut off,' here used in the context of ecclesiastical discipline related to fasting.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኢየሱስ።","severity":"info","text":"The phrase 'I know and I believe in our Lord Jesus Christ' echoes Pauline confessions of faith, such as 1 Corinthians 15:3–4, though no direct quotation is present.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ቢጽከ፡","severity":"info","text":"The reference to being 'constrained to the point of having no choice' reflects early Christian discussions on the necessity of fasting versus the allowance for necessity, common in ascetic literature.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative pattern of contrasting those who are excommunicated for the Lord with those who eat or fast, now focusing on the fast of the Passion and its spiritual significance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወኢንስዐር፡","severity":"caution","text":"The phrase 'we perform the work of God except for food' is ambiguous: it may mean that the work of God is done without partaking of food, or that food is excluded from the work. The Geʿez allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'except for food' (እንበይነ፡ መብልዕ) is repeated and may indicate a specific exception to fasting rules, but its exact referent (e.g., the Eucharist, a meal) is unclear.","The final exclamation 'Alas! O one who eats flesh and drinks wine' could be a direct address to a specific individual or a general condemnation; the Geʿez does not disambiguate."],"confidence":"medium","notes":[]},{"i":51,"ref":"p51","source":"ወእመኒ፡ ብከ፡ ሃይማኖት፡ አጽንዕ፡ ርእሰከ፡ በተአምኖትከ፡ ቅድመ፡ እግዚአብሔር። ወብፁዕ፡ ዘይዘልፍ፡ ርእሶ፡ በዘረከበ፡ አእምሮተ።\n\nወዘሰ፡ ይናፍቅ፡ ለእመ፡ በልዐ፡ ይትኴነን፡ እስመ፡ ኢኮነ፡ በአሚን። ወኵሉ፡ ዘይከውን፡ ዘእንበለ፡ አሚን፡ ኀጢአት፡ ወጌጋይ፡ ውእቱ።\n\nምዕራፍ 15\n\nበእንተ፡ አጽንዖ፡ ቢጽ\n\nወርቱዕሰ፡ አንትሙ፡ ጽኑዓን፡ ትጹርዎሙ፡ ድካሞሙ፡ ለስኡናን፡ ወኢናድሉ፡ ለርእሰነ።\n\nወኵልነ፡ ናድሉ፡ ለጽድቅ፡ ወለግብር፡ ሠናይ፡ በዘይትሐነጽ፡ ቢጽነ።\n\nክርስቶስኒ፡ አኮ፡ ለርእሱ፡ ዘአድለወ። ዳእሙ፡ በከመ፡ ይብል፡ መጽሐፍ፡ ትዕይርቶሙ፡ ለእለ፡ ይትዔየሩከ፡ ወድቀ፡ ላዕሌየ።\n\nወኵሉ፡ ዘተጽሕፈ፡ ለተግሣጸ፡ ዚኣነ፡ ተጽሕፈ። ከመ፡ በትዕግሥትነ፡ ወበተወክሎ፡ መጻሕፍት፡ ንርከብ፡ ተስፋነ።\n\nወእግዚአብሔር፡ አምላከ፡ ትፍሥሕት፡ ወአቡሃ፡ ለምሕረት። የሀበነ፡ ነኀሊ፡ ዘዚኣሁ፡ ለኵልነ፡ በእንተ፡ ኢየሱስ፡ ክርስቶስ።\n\nከመ፡ ኵልነ፡ ኅቡረ፡ በአሐዱ፡ አፍ፡ ንሰብሖ፡ ለእግዚአብሔር፡ በኢየሱስ፡ ክርስቶስ፡ እግዚእነ። በእንተ፡ ተወክፎተ፡ ቢጽ","english":"And if you strengthen your head in faith by your belief before God, blessed is he who humbles himself in the wisdom he has found.\n\nAnd he who seeks, if he eats, will be judged, for it is true. And everything that happens without truth is sin and transgression.\n\nChapter 15\n\nConcerning the strengthening of fasting.\n\nAnd you, the strong ones, you reproach the weak for their weaknesses, and we do not judge ourselves.\n\nAnd we all judge for righteousness and for good works, by which fasting is commanded.\n\nChrist also did not judge for himself, but rather, as the book says, to rebuke those who persecute you, and it fell upon me.\n\nAnd everything that was written for our admonition was written, so that by our patience and by the study of books we may find our hope.\n\nAnd God, the God of joy and the father of mercy, may he give us a portion of his own for all of us, for the sake of Jesus Christ.\n\nSo that all of us together, with one mouth, may praise God through Jesus Christ our Lord, for the sake of the observance of fasting.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ምዕራፍ 15","severity":"info","text":"The passage is divided by a chapter heading, 'Chapter 15,' which introduces a thematic section on fasting, distinct from the preceding discourse on excommunication.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ቢጽ","severity":"info","text":"The Geʿez term 'ቢጽ' (ṣom) means 'fast' or 'fasting,' a central ascetic practice in Ethiopic Christianity, often linked to penance and spiritual discipline.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ክርስቶስኒ አኮ ለርእሱ ዘአድለወ","severity":"info","text":"The statement 'Christ also did not judge for himself' echoes New Testament passages on Christ's non-retaliation, such as Luke 6:37 or Matthew 5:44, though no direct citation is given.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"በተወክሎ መጻሕፍት","severity":"info","text":"The phrase 'by the study of books' reflects the Ethiopic monastic tradition of scriptural and patristic reading as a means of spiritual formation and hope.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ኢየሱስ ክርስቶስ","severity":"info","text":"The doxological conclusion invoking Jesus Christ as mediator of praise aligns with the liturgical use of this epistle in the Ethiopic Church, where it is read during fasting seasons.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ወርቱዕሰ አንትሙ ጽኑዓን ትጹርዎሙ ድካሞሙ ለስኡናን","severity":"caution","text":"The phrase 'you, the strong ones, you reproach the weak for their weaknesses' may be textually corrupt or ambiguous; the Geʿez 'ትጹርዎሙ' could mean 'you reproach' or 'you visit,' affecting the sense of judgment.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Geʿez verb 'ትጹርዎሙ' is ambiguous: it may mean 'you reproach' (as in the English draft) or 'you visit' (from ጸወረ), leading to different interpretations of the strong-weak dynamic.","The phrase 'ወድቀ ላዕሌየ' ('and it fell upon me') is unclear in context; it may refer to a scriptural citation or a personal experience of the author."],"confidence":"medium","notes":[]},{"i":52,"ref":"p52","source":"ወይእዜኒ፡ ተወከፉ፡ ቢጸክሙ፡ እስመ፡ ክርስቶስ፡ ተወክፈክሙ፡ ውስተ፡ ስብሐተ፡ እግዚአብሔር።\n\nእብል፡ እንከ፡ ክርስቶስ፡ ላእከ፡ ኮነ፡ ለግዝረት፡ ለጽድቀ፡ ቃለ፡ እግዚአብሔር። ወከመ፡ ያጽንዓ፡ ለተስፋ፡ አበዊነ።\n\nወአሕዛብሰ፡ ይሴብሕዎ፡ ለእግዚአብሔር፡ እስመ፡ ተሣሀሎሙ። እስመ፡ ከማሁ፡ ይቤ፡ መጽሐፍ፡ በእንተ፡ ዝ። እገኒ፡ ለከ፡ በውስተ፡ አሕዛብ፡ እግዚኦ፡ ወእዜምር፡ ለስምከ።\n\nወካዕበ፡ ይቤ፡ መጽሐፍ፡ ተፈሥሑ፡ አሕዛብ፡ ምስለ፡ ሕዝብ።\n\nወካዕበ፡ ይቤ፡ ሰብሕዎ፡ ለእግዚአብሔር፡ ኵልክሙ፡ አሕዛብ፡ ወይሴብሕዎ፡ ኵሎሙ፡ ሕዝብ።\n\nወኢሳይያስኒ፡ ይቤ፡ ይቀውም፡ ሥርወ፡ ዕሤይ። ወዘተሠይመ፡ እምኔሁ፡ ይከውን፡ ንጉሠ፡ ለአሕዛብ። ወሕዝብ፡ ይትዌከሉ፡ ቦቱ።\n\nወእግዚአብሔር፡ አምላከ፡ ተስፋ፡ ይፈጽም፡ ለክሙ፡ ኵሎ፡ ፍሥሓ፡ ወሰላመ፡ በአሚን። ከመ፡ ያብዝኅክሙ፡ በተስፋሁ፡ ለመንፈስ፡ ቅዱስ፡ ወበኀይሉ። በእንተ፡ አንቅሆተ፡ አኀው\n\nወእትአመነክሙ፡ አነሂ፡ አኀዊነ፡ ከመ፡ ትፈጽሙ፡ በኵሉ፡ ምግባረ፡ ሠናይ። ወጽጉባን፡ አንትሙ፡ በኵሉ፡ ጥበብ፡ ወትክሉ፡ ምሂሮቶሙ፡ ለቢጽክሙ።","english":"And now, bear your burden, for Christ has borne you into the praise of God.\n\nI say further: Christ was sent for circumcision, for the righteousness of the word of God, and to strengthen the hope of our fathers.\n\nBut the Gentiles praise God because He has mercy on them. For thus says the Scripture concerning this: I will bow down to you among the Gentiles, O Lord, and I will sing for your name.\n\nAnd again the Scripture says: Rejoice, Gentiles, with the people.\n\nAnd again it says: Praise God, all you Gentiles, and let all the people praise Him.\n\nAnd Isaiah also says: The root of Jesse will stand, and from him will come a king for the Gentiles, and the people will trust in him.\n\nAnd God, the God of hope, will fulfill for you all joy and peace. Amen. As He may increase you in His hope for the Holy Spirit and by His power, concerning the awakening of the brothers.\n\nAnd I also believe you, my brothers, that you will fulfill every good work, and you are prudent in all wisdom and trust the discernment of your elders.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is classified as narrative, but it contains a series of scriptural quotations and exhortations, typical of homiletic expansion.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ኢሳይያስ","severity":"info","text":"The reference to Isaiah and 'the root of Jesse' (ኢሳይያስ ... ሥርወ ዕሤይ) echoes Isaiah 11:1, a messianic prophecy.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ግዝረት","severity":"info","text":"ግዝረት (gǝzrat) means 'circumcision', here used in a theological sense, possibly referring to the covenant or a specific group.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage contrasts 'Gentiles' (አሕዛብ) and 'people' (ሕዝብ), likely reflecting a distinction between non-Jewish nations and the chosen people, common in Ethiopic exegesis.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The closing exhortation to 'fulfill every good work' and trust 'the discernment of your elders' reflects a communal, authority-oriented piety typical of Ethiopic Christian instruction.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'our fathers' (አበዊነ) is ambiguous; it may refer to the patriarchs or to earlier Christian teachers.","The phrase 'I will bow down to you among the Gentiles' (እገኒ ለከ በውስተ አሕዛብ) is unclear in its scriptural source; it may be a paraphrase or a non-canonical citation."],"confidence":"medium","notes":[]},{"i":53,"ref":"p53","source":"ወተኀቢልየ፡ ጸሐፍኩ፡ ለክሙ፡ እምአሐዱ፡ ገጽ። በእንተ፡ ጸጋሁ፡ ለእግዚአብሔር፡ ዘረከብኩ።\n\nከመ፡ እትለአክ፡ ለኢየሱስ፡ ክርስቶስ፡ ውስተ፡ አሕዛብ። ወከመ፡ እትቀነይ፡ ለትምህርተ፡ እግዚአብሔር። ከመ፡ ይኩን፡ መሥዋዕቶሙ፡ ለአሕዛብ፡ ሥሙረ፡ ወኅሩየ፡ በመንፈስ፡ ቅዱስ፡ በላዕሌየ።\n\nወሊተሰ፡ ኢየሱስ፡ ክርስቶስ፡ ምክሕየ፡ ለኀበ፡ እግዚአብሔር።\n\nወእትኀበል፡ እንግር፡ ዘገብረ፡ ሊተ፡ ክርስቶስ። በዘየአምኑ፡ አሕዛብ፡ በቃል፡ ወበምግባር።\n\nበኀይል፡ ወበትእምርት፡ ወበመንክር፡ በኀይለ፡ መንፈስ፡ ቅዱስ። ወዘከመ፡ መሀርኩ፡ በኢየሩሳሌም፡ እስከ፡ አድያሚሃ፡ ለኢያሪሆ። ወፈጸምኩ፡ ትምህርተ፡ ክርስቶስ። በእንተ፡ ተፈቅሮተ፡ ትምህርት\n\nወፈድፋደ፡ ተፈቅረት፡ ትምህርቱ፡ ወኢሖርኩ፡ ኀበ፡ ተሰምየ፡ ክርስቶስ። ከመ፡ ኢይሕንጽ፡ ዲበ፡ መሠረተ፡ ባዕድ።\n\nበከመ፡ ይብል፡ መጽሐፍ። እለኒ፡ ኢዜነውዎሙ፡ በእንቲኣሁ፡ ያእምርዎ፡ ሀለዎሙ። ወእለኒ፡ ኢሰምዕዎ፡ ይለብውዎ።","english":"And I have written to you from one aspect concerning the grace of God which I have found, that I might be joined to Jesus Christ among the Gentiles, and that I might be circumcised for the teaching of God, so that the sacrifice of the Gentiles might be made perfect and chosen by the Holy Spirit over me.\n\nBut as for me, Jesus Christ is my refuge toward God.\n\nAnd I marvel at what Christ has done for me, in that the Gentiles believed in word and deed, by power, by sign, and by miracle, through the power of the Holy Spirit. And as I taught in Jerusalem as far as the borders of Jericho, I completed the teaching of Christ concerning the love of teaching.\n\nAnd his teaching was loved exceedingly, and I went to where Christ was proclaimed, so that he might not build upon a foreign foundation, as the Scripture says: \"Those whom I have heard of in vain, they know them; and those whom I have heard, they increase them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"እትቀነይ","severity":"info","text":"The verb 'to be circumcised' (እትቀነይ) is used metaphorically here, likely referring to spiritual purification or initiation, not literal circumcision.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ከመ ይብል መጽሐፍ","severity":"info","text":"The phrase 'as the Scripture says' introduces a quotation, but the source is not identified in the text; it may be a paraphrase of a biblical verse.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ኢየሩሳሌም እስከ አድያሚሃ ለኢያሪሆ","severity":"info","text":"The mention of teaching from Jerusalem to the borders of Jericho reflects a geographical range in early Christian mission, possibly alluding to apostolic travels.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ወእትኀበል እንግር","severity":"info","text":"The passage shifts from personal reflection to a narrative of missionary activity, marked by the phrase 'I marvel' (ወእትኀበል እንግር).","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"በኀይል ወበትእምርት ወበመንክር","severity":"info","text":"The triad 'by power, sign, and miracle' reflects a common hagiographic motif in Geʿez literature, emphasizing divine validation of mission.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the scriptural quotation is unclear; it may be a loose paraphrase or a lost source.","The phrase 'over me' (በላዕሌየ) could be interpreted as 'upon me' or 'concerning me', affecting the sense of sacrifice."],"confidence":"medium","notes":[]},{"i":54,"ref":"p54","source":"ወዘልፈ፡ እፈቅድ፡ እምጻእ፡ ኀቤክሙ፡ ወይሰአነኒ።\n\nወይእዜ፡ ባሕቱ፡ እስመ፡ ሠለጥኩ፡ በዝ፡ በሓውርት። እስመ፡ እጽሕቅ፡ እምጻእ፡ ኀቤክሙ፡ እምጕንዱይ፡ ዕለት።\n\nወእንዘ፡ ኣሐውር፡ መንገለ፡ ሲባንያ፡ እሴፎ፡ አርአይክሙ፡ ኅሉፈ። ወእምኀቤክሙ፡ እትፌኖ፡ ህየ፡ እምከመ፡ ቀደምኩ፡ ወተፈሣሕኩ፡ ምስሌክሙ። በእንተ፡ መልእክተ፡ ቅዱሳን\n\nወይእዜሰ፡ አሐውር፡ ኢየሩሳሌም፡ ለመልእክተ፡ ቅዱሳን።\n\nእስመ፡ ኀብሩ፡ መቄዶንያ፡ ወአካይያ። ያስተዋፅኡ፡ ለነዳያን፡ እለ፡ በኢየሩሳሌም፡ ወለቅዱሳን። ወሠምሩ፡ እስመ፡ ርቱዕ፡ ሎሙ።\n\nእምከመሰ፡ ተሳተፍዎሙ፡ ለአሕዛብ፡ በግብር፡ ዘመንፈስ፡ ቅዱስ። ርቱዕ፡ ይትለአክዎሙ፡ በዘይትፈቀድ፡ ለነፍስቶሙ።\n\nወዘንተ፡ ፈጺምየ፡ ወኀቲምየ፡ አኀልፍ፡ እንተ፡ ኀቤክሙ፡ ለሲባንያ።\n\nወእትአመን፡ ባሕቱ፡ ከመ፡ እምጻእ፡ ኀቤክሙ፡ ለፍጻሜ፡ ትምህርተ፡ ክርስቶስ። በእንተ፡ ፍጻሜ፡ ግብር\n\nወአስተበቊዐክሙ፡ አኀዊነ፡ በእግዚእነ፡ ኢየሱስ፡ ክርስቶስ። ወበፍቅረ፡ መንፈስ፡ ቅዱስ፡ ትስአሉ፡ ሊተ፡ በጸሎትክሙ፡ ኀበ፡ እግዚአብሔር።","english":"And often I desire to come out to you, and it prevents me.\n\nAnd now, only because I have been delayed in this journey, because I am eager to come out to you from the day of my departure.\n\nAnd while I travel to the region of Sibanuya, I will show you a vision of the past. And from you I will go there, as I previously did and rejoiced with you, concerning the letter of the saints.\n\nAnd now I travel to Jerusalem for the letter of the saints.\n\nBecause the brothers of Macedonia and Achaia have gathered for the needy who are in Jerusalem and for the saints, and they have determined that it is right for them.\n\nAs they have shared with the Gentiles in the work of the Holy Spirit, it is right that they serve them in what is desired for their souls.\n\nAnd having completed and sealed this, I send it to you to Sibanuya.\n\nAnd I trust only that I come out to you for the completion of the teaching of Christ, concerning the completion of the work.\n\nAnd I have besought you, our brothers, in our Lord Jesus Christ, and in the love of the Holy Spirit, ask for me in your prayer to God.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ሲባንያ","severity":"info","text":"Sibanuya is an otherwise unattested toponym in this context; it may be a corruption or variant of a place name in the Pauline mission field, possibly related to Spain (Σπανία) or a region in Asia Minor.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"መልእክተ ቅዱሳን","severity":"info","text":"The phrase 'letter of the saints' likely refers to a collection or communication from the apostles or early Christian communities, possibly the apostolic decree or a letter from the Jerusalem church.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from personal travel plans to a report of collective action by the churches of Macedonia and Achaia, then returns to the author's intent, forming a chiastic pattern around the central theme of service to the saints.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"መቄዶንያ ወአካይያ","severity":"info","text":"The pairing of Macedonia and Achaia as regions organizing aid for Jerusalem echoes Paul's collection for the Jerusalem church in 1 Corinthians 16:1–4 and Romans 15:25–26.","cites":[{"key":"ed:LIT3515Epistle","label":"source edition: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The emphasis on the Holy Spirit's work and the 'completion of the teaching of Christ' reflects later Ethiopic theological concerns, possibly shaping the narrative to align with monastic or conciliar ideals.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"አርአይክሙ ኅሉፈ","severity":"caution","text":"The phrase 'I will show you a vision of the past' is ambiguous; it may mean a prophetic revelation or a written account. The Geʿez allows both readings, and the English draft opts for 'vision' without clear textual warrant.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Sibanuya is uncertain; it may be a scribal error or a local toponym.","The phrase 'letter of the saints' could refer to a specific epistle or a general communication.","The 'vision of the past' may be literal (a prophetic vision) or figurative (a written record)."],"confidence":"medium","notes":[]},{"i":55,"ref":"p55","source":"ከመ፡ ያድኅነኒ፡ እምዐላውያን፡ እለ፡ ብሔረ፡ ይሁዳ። ከመ፡ አሥምሮሙ፡ ለቅዱሳን፡ እለ፡ በኢየሩሳሌም።\n\nከመ፡ እምጻእ፡ ኀቤክሙ፡ በፍሥሓ፡ ወአዕርፍ፡ ምስሌክሙ፡ በፈቃደ፡ እግዚአብሔር።\n\nወአምላከ፡ ሰላም፡ የሀሉ፡ ምስሌክሙ፡ አሜን።\n\nምዕራፍ 16\n\nበእንተ፡ አማሕፅኖ\n\nአማሕፀንኩክሙ፡ ፌቤንሃ፡ እኅተነ፡ እንተ፡ ትትለአክ፡ ለቤተ፡ ክርስቲያን፡ ዘክንክርኤስ።\n\nትትወከፍዋ፡ በእግዚእነ፡ በከመ፡ ይደልዎሙ፡ ለቅዱሳን። ወሥርዕዋ፡ ውስተ፡ ዘፈቀድክሙ፡ ለትካዝክሙ። እስመ፡ አሥለጠት፡ ለብዙኃን፡ ወሊተኒ።\n\nአምኁ፡ ጵርስቅላሃ፡ ወአቂላሃ። እለ፡ ኀብሩ፡ ምስሌየ፡ በግብረ፡ ኢየሱስ፡ ክርስቶስ።\n\nእለ፡ መጠዉ፡ ክሳዶሙ፡ በእንተ፡ ነፍስየ። ወአኮ፡ አነ፡ ባሕቲትየ፡ ዘአእኵቶሙ። ዓዲ፡ ኵሎሙ፡ አብያተ፡ ክርስቲያናት፡ ዘአሕዛብ።\n\nወአምኁ፡ ማኅበረ፡ እለ፡ ውስተ፡ ቤቶሙ፡ ወአምኁ፡ ኤጤኔጦን፡ እኁየ። ዘውእቱ፡ ጥንቶሙ፡ ለእስያ፡ በክርስቶስ።\n\nአምኁ፡ ማርያ፡ እንተ፡ ብዙኀ፡ ሠርሐት፡ ለክሙ።","english":"... that I may be saved from the plotters, those of the land of Judah, as I have remembered the saints who are in Jerusalem.\n\n... that I may come out to you in joy and spend time with you by the will of God.\n\nAnd may the God of peace be with you. Amen.\n\nChapter 16\n\nConcerning the Recommendation\n\nI recommend to you Phoebe, our sister, who serves the church of Cenchreae.\n\nReceive her in our Lord, as is fitting for the saints, and assist her in whatever you have chosen for your service, for she has been a help to many and to me as well.\n\nI greet Priscilla and Aquila, who have labored with me in the work of Jesus Christ.\n\nThey who have risked their necks for my sake—and not I alone who have honored them. Moreover, all the churches of the Gentiles.\n\nAnd I greet the assembly of those in their house, and I greet Epenetus, my brother, who is the first convert of Asia in Christ.\n\nI greet Mary, who has labored much for you.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ምዕራፍ 16","severity":"info","text":"The passage begins a new chapter (ምዕራፍ 16) with a heading 'Concerning the Recommendation', marking a shift from travel narrative to a series of personal greetings.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"አማሕፅኖ","severity":"info","text":"The term አማሕፅኖ (recommendation) introduces a formal commendation, a common epistolary feature in early Christian letters, here used to introduce Phoebe.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ቤተ ክርስቲያን ዘክንክርኤስ","severity":"info","text":"Cenchreae (ክንክርኤስ) was the eastern port of Corinth, mentioned in Romans 16:1 as the location of a church served by Phoebe.","cites":[],"named_sources":["New Testament, Romans 16:1"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ጵርስቅላሃ ወአቂላሃ","severity":"info","text":"Priscilla and Aquila are named in Romans 16:3-4 as Paul's co-workers; their mention here aligns with the canonical list of greetings.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ኤጤኔጦን","severity":"info","text":"Epenetus (ኤጤኔጦን) is described as 'the first convert of Asia in Christ', a detail not found in the canonical Romans 16:5, suggesting a local tradition or expansion.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"አማሕፀንኩክሙ ፌቤንሃ","severity":"caution","text":"The Geʿez text uses the first person singular (አማሕፀንኩክሙ) for 'I recommend', but the English draft renders it as 'I recommend to you', which is consistent; however, the shift from plural 'you' (ክሙ) to singular references may reflect textual fluidity.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the plotters, those of the land of Judah' in the opening lines is unclear; it may refer to Jewish opponents or a specific group, but the Geʿez does not specify.","The phrase 'all the churches of the Gentiles' (ኵሎሙ አብያተ ክርስቲያናት ዘአሕዛብ) is ambiguous: it could mean Paul greets all Gentile churches or that Priscilla and Aquila are associated with them."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"አምኁ፡ እንድራኒቆን፡ ወዩልያን፡ እለ፡ አዝማድየ፡ ወተፄወዉ፡ ምስሌየ። ወየአምርዎሙ፡ ሐዋርያት፡ ከመ፡ ቀዲሙኒ፡ ተልእኩ፡ ለክርስቶስ።\n\nአምኁ፡ ጵልያጦን፡ እኁየ፡ በክርስቶስ።\n\nአምኁ፡ ኡሩባኖን፡ ዘነኀብር፡ በግብረ፡ ክርስቶስ፡ ወስንጣክን፡ እኁየ።\n\nአምኁ፡ ኤጤሌን፡ ኅሩየ፡ በክርስቶስ፡ አምኅዎሙ፡ ለእለ፡ አርስጠቦሉ።\n\nአምኁ፡ ሄሮድያና፡ ዘእምአዝማድየ። አምኁ፡ እለ፡ እምውስተ፡ ቤተ፡ ንርቃሱ፡ እለ፡ በክርስቶስ።\n\nአምኁ፡ እለ፡ ጢሮፊሞና፡ ወጢሮፊሞስ፡ እለ፡ ጻመዉ፡ በእግዚእነ።\n\nአምኁ፡ ጠርሲዳ፡ እኅትነ፡ እንተ፡ ብዙኀ፡ ጻመወት፡ በእግዚእነ። አምኁ፡ ሮፎን፡ ኅሩዮ፡ ለእግዚእነ፡ ወእሞ፡ ወሊተኒ፡ እምየ።\n\nአምኁ፡ አስቀሪጦን፡ ወአፍልሶንጳ፡ ወሄርሜን። ወጳጥሮባን፡ ወሄርማን፡ ወአኀዊነ፡ እለ፡ ምስሌሆሙ።\n\nአምኁ፡ ፊሎጎን፡ ወዩልያ፡ ወኔርያ፡ ወእኅቶ፡ ወአልንጦን። ወኵሎሙ፡ ቅዱሳነ፡ እለ፡ ምስሌሆሙ።\n\nአስተበቊዐክሙ፡ አኀዊነ፡ ተዐቀብዎሙ፡ ለእለ፡ ይገብሩ፡ ሀከከ። ወያመጽኡ፡ ካሕደ፡ ላዕለ፡ ትምህርትክሙ፡ ዘተመሀርክሙ። ትግበሩ፡ ባቲ፡ ወተገሐሥዎሙ።","english":"I greet Andronicus and Julian, who are my kinsmen, and they strove with me. And the apostles know them, as also they were sent before to Christ.\n\nI greet Pilatus, my brother in Christ.\n\nI greet Urbanus, who dwells with us in the work of Christ, and Stachys, my brother.\n\nI greet Epenetus, the chosen one in Christ. I greet those who are with Aristobulus.\n\nI greet Herodiana, who is from my kinsmen. I greet those from the house of Narcissus, who are in Christ.\n\nI greet those of Trophimus and Trophimus, who labored in our Lord.\n\nI greet Tryphosa, our sister, who labored much in our Lord. I greet Rufus, the chosen one for our Lord, and his mother and also my own.\n\nI greet Asyncritus and Phlegon and Hermes and Patrobas and Hermas and our brothers who are with them.\n\nI greet Philologus and Julia and Nereus and his sister and Olympus and all the saints who are with them.\n\nI beseech you, my brothers, to watch over those who practice hypocrisy and bring false witness against your teaching which you have learned. You shall act according to it and rebuke them.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a series of greetings (አምኁ፡) naming individuals and groups, followed by an exhortation. It corresponds to Romans 16:21-23 in the standard Pauline corpus, though the Geʿez text expands the list.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"አምኁ፡","severity":"info","text":"The verb አምኁ፡ (ʾamḫu) is a first-person singular perfect form meaning 'I greet' or 'I salute'. It is used repeatedly to introduce each greeting, marking a formal epistolary style.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The names listed (Andronicus, Julian, Pilatus, Urbanus, etc.) are drawn from Romans 16, but the Geʿez version includes additional figures like Herodiana and those from the house of Narcissus, reflecting local hagiographic traditions.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The final exhortation (አስተበቊዐክሙ፡ ...) warns against hypocrisy and false witness, a theme amplified in Ethiopic commentary traditions to address communal discipline.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'እለ፡ አርስጠቦሉ' (ʾəlla ʾarsṭabolu) is obscure; it may be a corruption or variant of 'those with Aristobulus' (cf. Romans 16:10). The reading follows the English draft.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Pilatus' (ጵልያጦን) is uncertain; it may be a variant of 'Pilate' or a different name.","The phrase 'እለ፡ አርስጠቦሉ' is ambiguous; taken here as 'those with Aristobulus'."],"confidence":"medium","notes":[]},{"i":57,"ref":"p57","source":"እስመ፡ ለከርሦሙ፡ ይትቀነዩ፡ ወአኮ፡ ለእግዚእነ፡ ኢየሱስ፡ ክርስቶስ። ወበኂጣነ፡ ነገር፡ ወበተየውሆ፡ ያስሕትዎሙ፡ ለብዙኃን፡ የዋሃን።\n\nወነገረ፡ ዚኣክሙሰ፡ ተሰምዐ፡ በኵለሄ፡ ወእትፌሣሕ፡ በእንቲኣክሙ። ወእፈቅድ፡ ለክሙ፡ ትጥበቡ፡ ለሠናይ፡ ወትትገሐሥዎ፡ ለእኩይ።\n\nወአምላከ፡ ሰላም፡ ይቀጥቅጦ፡ ለሰይጣን፡ በታሕተ፡ እገሪክሙ፡ ፍጡነ። ጸጋሁ፡ ለእግዚእነ፡ ኢየሱስ፡ ክርስቶስ፡ የሀሉ፡ ምስሌክሙ።\n\nይኤምኀክሙ፡ ጢሞቴዎስ፡ ዘነኀብር፡ ግብረ፡ ምስሌሁ። ወሉቅዮስ፡ ወኢያሶን፡ ወሱሲ፡ ጴጥሮስ፡ እለ፡ አዝማድየ።\n\nወአማኅኩክሙ፡ አነ፡ ጤርጥዮስ፡ ዘጸሐፍክዋ፡ ለዛቲ፡ መጽሐፍ፡ በእግዚእነ።\n\nአምኀክሙ፡ ጋይዮስ፡ ዘየኀድረኒ፡ በንግደትየ። ወኵሉ፡ አብያተ፡ ክርስቲያናት፡ አምኁክሙ። አርስጦስ፡ መጋቤ፡ ሀገር፡ ወቁአስጥሮስ፡ እኁነ።\n\nውእቱ፡ ዘይክል፡ ያጽንዕክሙ፡ እግዚአብሔር፡ ላዕለ፡ ስብከት፡ ዘእሰብክ፡ ባቲ። በእንተ፡ ኢየሱስ፡ ክርስቶስ፡ ዘኅቡእ፡ ሕርመታ፡ እምቅድመ፡ ዓለም።","english":"...for their bellies are shamed, and not for our Lord Jesus Christ. And by the garment of speech and by deception they lead many simple ones astray.\n\nAnd their story has been heard everywhere, and I rejoice because of them. And I desire that you should strive for the good and abhor the evil.\n\nAnd the God of peace will crush Satan under your feet quickly. May the grace of our Lord Jesus Christ be with you.\n\nTimothy, who dwells with me in the work, greets you. And Lucius, and Jason, and Susi, and Peter, who are my kinsmen.\n\nAnd I, Tertius, who wrote this book, have made you believe in our Lord.\n\nGaius, who dwells with me in my journey, greets you. And all the houses of Christians greet you. Aristus, the governor of the city, and Quaestor, our brother.\n\nHe is the one who can strengthen you in the Lord over the preaching which I preached there, concerning Jesus Christ, whose curse is hidden from before the world.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage shifts from greetings to a warning against false teachers who deceive the simple, contrasting their motives with devotion to Christ.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"በኂጣነ ነገር","severity":"info","text":"The phrase 'by the garment of speech' (በኂጣነ ነገር) is a metaphor for deceptive rhetoric, possibly echoing Pauline language of outward appearance.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The mention of Tertius as the scribe of this book aligns with the tradition that Tertius wrote Romans (cf. Rom 16:22), though the Geʿez text expands his role.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The list of greeters (Timothy, Lucius, Jason, Susi, Peter, Gaius, Aristus, Quaestor) reflects a later ecclesiastical expansion of the Pauline circle, typical in Ethiopic pseudepigrapha.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The final sentence about Christ's 'curse hidden from before the world' is obscure; it may refer to a secret doctrine or a textual corruption in the Geʿez transmission.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Susi' and 'Quaestor' is unclear; they may be corruptions of known names or local additions.","The phrase 'curse hidden from before the world' is ambiguous: it could denote a predestined condemnation or a concealed mystery."],"confidence":"medium","notes":[]},{"i":58,"ref":"p58","source":"ወአስተርአየ፡ በዝ፡ መዋዕል፡ እምቃለ፡ ነቢያት፡ ወበትእዛዘ፡ እግዚአብሔር፡ ዘለዓለም። ከመ፡ ይስምዑ፡ ኵሉ፡ አሕዛብ፡ ወይእመኑ፡ በኢየሱስ፡ ክርስቶስ፡ ወልደ፡ እግዚአብሔር።\n\nወያእምርዎ፡ ለእግዚአብሔር፡ ዘሎቱ፡ ስብሐት። ወውእቱ፡ ጠቢብ፡ ለዓለመ፡ ዓለም፡ አሜን።\n\nጸጋሁ፡ ለእግዚእነ፡ ኢየሱስ፡ ክርስቶስ፡ የሀሉ፡ ምስለ፡ ኵልክሙ፡ አሜን። ተፈጸመት፡ መልእክተ፡ ኀበ፡ ሰብአ፡ ሮሜ፡ ዘተጽሕፈት፡ በቆሮንቶስ። ወተፈነወት፡ በእደ፡ ፌቤን፡ እንተ፡ ትትለአኮሙ፡ ለማኅበረ፡ ክንክርኤስ።\n\nSubscription\nተፈጸመ፡ በዝየ፡ ዘሮሜ፡\nወተጽሕፈ፡ በቆሮንቶስ፡ ወተፈነወ፡ በእደ፡ ፌቤን፡ እንተ፡ ትትለአኮሙ፡ ለማኅበረ፡ ከንክራስ፡\n\nStichometry\nቃሉ፡ ፱፻ወ፶፡ ወምዕራፉ፡ ፲ወ፱፡ ለብሄረ፡ ሮሜ። ቃሉ፡ ፺ወ፩፡ ወምዕራፉ፡ ፲።","english":"...and it has been revealed in this time from the word of the prophets and by the eternal command of God, so that all the nations may hear and believe in Jesus Christ, the Son of God.\n\nAnd they shall know God, to whom belongs glory; and He is wise for ever and ever. Amen.\n\nMay the grace of our Lord Jesus Christ be with all of you. Amen. The Epistle to the Romans is completed, which was written in Corinth and sent by the hand of Phoebe, who serves the church of Cenchreae.\n\nSubscription\nCompleted is this of the Romans,\nwritten in Corinth and sent by the hand of Phoebe, who serves the church of Cenchreae.\n\nStichometry\nIts words: 950, and its chapters: 19, for the people of Rome. Its words: 91, and its chapters: 10.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ተፈጸመት፡ መልእክተ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","severity":"info","text":"This subscription marks the formal conclusion of the Epistle to the Romans in the Geʿez tradition, providing a scribal colophon that includes place of writing and messenger.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ተጽሕፈት፡ በቆሮንቶስ። ወተፈነወት፡ በእደ፡ ፌቤን፡","severity":"info","text":"The colophon states the epistle was written in Corinth and sent by the hand of Phoebe, a deaconess associated with the church at Cenchreae, reflecting a traditional attribution found in some early manuscripts.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ፌቤን፡","severity":"info","text":"Phoebe (Φοίβη) is mentioned in Romans 16:1 as a deaconess of the church at Cenchreae; the colophon here identifies her as the carrier of the letter, a detail not in the biblical text but preserved in some scribal traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ምዕራፉ፡ ፲ወ፱፡","severity":"info","text":"The stichometry gives 19 chapters for the people of Rome and 10 chapters for a separate count, indicating a traditional division of the text in the Geʿez manuscript tradition.","cites":[{"key":"betmas:LIT3515Epistle","label":"betmas: መልእክተ፡ ጳውሎስ፡ ኀበ፡ ሰብአ፡ ሮሜ፡","url":"https://betamasaheft.eu/LIT3515Epistle"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"በዝ፡ መዋዕል፡","severity":"info","text":"The phrase 'in this time' suggests the scribe or redactor understood the epistle's message as having contemporary relevance, possibly during the period of the manuscript's production.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The stichometry provides two different chapter counts (19 and 10) without explanation; the relationship between these counts is unclear.","The phrase 'from the word of the prophets' may refer to Old Testament prophecies or to a specific prophetic tradition within the Geʿez church."],"confidence":"high","notes":[]}]}