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An "Old" Amharic Commentary on the Genealogy of


Christ (EMML 4751, fols. 7r-8v)

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ETHIOPIAN STUDIES
IN HONOUR OF
AMHA ASFAW

Getatchew Haile

New York 2017


© 2017 by Getatchew Haile, New York, New York
All Rights Reserved

Ethiopian Studies In Honour Of Amha Asfaw

ISBN: 0970666381

Library of Congress Control Number: 2017909150

Cover: IES 74, Addis Ababa

This volume contains a collection of articles, written over a period of ten


years, which address different aspects of the literary tradition of the Ethio-
pian Orthodox Church. Most are editions of texts and their translations.
These include new sources on the continuous controversy surrounding the
meaning of Christ’s Unction, a lengthy study on symbolism in the
Church’s ritual, the Vision of Baruch, and a compilation of different
sources on Priest Yared the Musician and his works. In addition, several
of the articles are the author’s original contributions to the ongoing discus-
sions of important issues in the field, such as the authorship of the Ethio-
pic anaphoras and the Ḥatäta “Discourse” of Zar’a Ya‘ǝqob.
An “Old”
Old” Amharic Commentary
on the Genealogy of Christ
እምኦሪት፡ ታሪክ፡ ዘማቴዎስ፤ እምነገሥ፡ ታሪክ፡ ዘማቴዎስ፡
(EMML 4751, fols. 7r-
7r-8v)

Introduction

The text presented here is an Amharic commentary on the geneal-


ogy of Christ as given by Matthew.1 The commentary is very much
related to the one printed in Addis Ababa in 1916 EC (1923/4 AD),
which will be abbreviated as PC. But it has some times more and
other times less than the PC. The PC is in early modern Amharic
(MA) and is much richer than the present text. Although its content
could be of interest to biblical scholars, especially those who have
no access to the PC, the main reason that transpired the publication
of this text is the archaic features of its languages. Most of the fea-
tures are not new. But a few of them are and some words and
phrases are obsolete. I hope the present text will be one more addi-
tion to the growing corpus of old Amharic. A reminder might be
advisable here, that care has to be taken when calling a word obso-
lete, and that it is, for sure, in its obsolete form, not a result of a
copying error.

An important point that one observes when studying such a text is


how little the Western linguistic environment influences Amharic.
Since this homegrown language with little outside fertilizer is far
from English, it would make little sense if it were translated liter-
ally. The best that one could do, as I did, is supply in parentheses
expressions that do not have correspondence in the text, and give in
footnotes translations or explanations of the translations. As the
1
Mt 1: 1-21.
142 Ethiopian Studies In Honour Of Amha Asfaw
equivalent of the word “and” is understood in Amharic, I have de-
cided not to put it in parentheses.

Although Biblical and historical studies are not the primary interest
of this presentation, it is still worthy to note that when the teachers
quote expressions in Gə´əz from Gə´əz sources, it is usually direct
and identifiable, but I was unable to identify some of these in this
text in the textus receptus. One wonders if they had recessions un-
known to us. Also, some events they give as facts are puzzling. For
example, the Bible does not give the number of the sons of Zede-
kiah that Nebuchadnezzar slain (2 Kings 25:5:7; Jer 39:6; and 52:9-
10.). But this text does, unless it is a confusion with the seven sons
of Saul impaled by the Gibeonites (2 Sam 21:6-9). Interestingly, the
author has preferred to spell the name of the mother of Boaz (verse
5) as Rä´ab, (as in Jas 2:25, and Heb 11:31) while others, including
the Gospel in this manuscript and the manuscripts used in the Zuur-
mond edition, have Rakeb.2 But with this twist, he made sure that
Rahab of the genealogy was the prostitute who hosted Joshua’s
spies, and he could identify the name of one of the two spies, her
husband, Salmon. “The name of the other,” he said, “is unknown.”

The text is preserved as an introductory note to the Gə´əz Four Gos-


pels (EMML 4751, fols. 7r-8v), copied in an eighteenth-century
hand, the same hand that copied the Gospels.3 There is a note on
fol. 8v, in a different hand, that (a church of?) Ṗäraqliṭos owned the
manuscript in 7292 Year of the Creation (1792 EC =1799/1800
AD), fol. 8v.4 But at the time of its microfilming, it belonged to the
church of Boru Śəllase, Tähullädäre, Wello.5 The text, including
the two and four dots of the punctuation, is reproduced as accu-

2
Zuurmond (2001), 34 and 430.
3
Zuurmond (1989), 247, had used this copy with the other eighteenth -century
copies.
4
ዝመጽሐፍ፡ ዘጰራቅሊጦስ፡ ዘገባ፡ በዘመነ፡ ዮሐንስ፡ ፯ሽ፡ ከሁለት፡ ፻፡ ወ፺ወ፪፡
ወገበዙ፡ ወልደ፡ ኪዳን፡
5
Described in EMML vol. x (1993), 289.
Commentary on the Genealogy of Christ 143
rately as the fonts allow. The other signs of punctuation are simpli-
fied to four (።) or two dots with a line above and below them (፤),
depending on their proximity in shape to the original. The English
of the Gə´əz phrases and sentences are given in italics.

Text.

(fol. 7r) እምኦሪት፡ ታሪክ፡ ዘማቴዎስ።

ቅዱስ፡ ማቴዎስ፡ ክርስቶስ፡ ከዓረገ፡ በ፰ዓመት፡ ጽሕፎዋል፡ ሄት፡


ኆኖ፡ ጻፈ፡ ቢሉ፡ ልሳኑ፡ ዕብራይስጥ፡ ነው፡ ዕፃው፡ ፍልስጥኤም፡
ነው። በፍልስጥዔም፡ ኆኖ፡ ጽሕፋል።6 ፰ዓመት፡ ከሰማይ፡ እንደ፡
ወረደ፡ ከድንግል፡ እንደ፡ ተወለደ፡ ትምህርትን፡ እንደ፡ አስተማረ፡
ሞቱን፡ መነሳቱን፡ ዕርገቱን፡ ደግሞም፡ በክብር፡ እንዲመፃ፡
አስተምሐራቸውና፡ እሄዳለሁ፡ አለዋቸው። በዠሮ7 የሰሙ፡8 ነገር፡
ይረሳል፡ ጸሐፍ፡ ልን፡9 አሉት፡ ጸሐፍ፡ ሲሉት፡ ይህን፡ ጸሐፍ፡
አይሉትም፡ መንፈስ፡ ቅዱስ፡ እንደ፡ አደለው፡10 የሥጋ፡ ልደቱን፡
መሠረት፡ አድርጎ፡ ከቤተ፡ አብርሃም፡ እንደ፡ ተወለደ፡ የቀረውን፡
ገቢረ፡ ተአምራት፡ ሲያስከትል፡ ጻፈላቸው፡ አጻጻፉ፡ ግን፡ እንደ፡
ሐዋርያ፡ እንደ፡ ጳውሎስ፡ መልእክት፡ አይዶለውም፡11
ያስተምሐራቸውን፡ ጻፈላቸው፡ በፍልስጥኤም፡ ዠምሮ፡ ሕንድ፡
ፈጽሟል፡ ስለምን፡ ቢሉ፡ ሐዋርያ [፡] ነው፡ ከዋለበት፡ አያድርም፡
ከአደረበት፡ አይውልም፡ ያስተምሕራል።
መጽሐፍ፡ ማለት፡ ወግ፡ ማለት፡ ነው፡ አንድም፡ ታሪክ፡ ማለት፡
[ነው፡] ይላል።
የእግዚእነ፡ ኢየሱስ፡ ክርስቶስ የሥጋ፡ ልደቱን፡ ማን፡ ይወልደዋል፡
ትለኝ፡ እንደ፡ ሆን፡ ዳዊት፡ አብርሃም፡ ስለምን፡ ዳዊትን፡ ከአብርሃም፡
ቀድሞ፡12 አነሣ፡ ቢሉ፡ ስሙን፡ ይላል። ምን፡ ምስክር፡ አለው፡ ቢሉ፡
ዕውራን፡ ወልደ፡ ዳዊት፡ ተሠሃለነ፡ ብለዋሉ፤13 ከነናዊትም፡ ወልደ፡
ዳዊት፡ ተሠሃለኒ፡ ብላለች።

6
For -ፏል፡. The diphthong symbols are not used by this copyist, except mwa
which is ma modified on its back, as against ሟ modified on its leg. See Ge-
tatchew Haile (1983), 158.
7
The copyist’s ዠ looks like a combination of ጋ and ር (ጋ-ር); cf. Getatchew
Haile (1983), 158.
8
MA “ሙት፡
9
Independently reproduced like Ge’ez “ለነ፡”
10
Not used in this sense in MA (Modern Amharic).
11
The presence of ው in አይዶለውም is common in old Amharic.
12
MA አስቀድሞ፡
13
MA ብለዋል፡. See Getatchew Haile (1983), 163.
144 Ethiopian Studies In Honour Of Amha Asfaw
ስለምን፡ በአብርሃም፡ ዠመረ፡ ቢሉ፡ ስለ፡ ተስፋ፡ ይላል። ተስፋ፡
ለአዳምስ፡ አልነበረውም፡ እትወለድ፡ እምወለትከ፡ ወአድህከ፡14
በመርህብከ፡ ወእትቤዘወከ፡ በመስቀል፡ ብሎት፡ አልነበረም። ለሴምስ፡
ወየሐድር እግዚአብሔር፡ ውስተ፡ ቤቱ፡ ለሴም፡ ብሎ፡ አልነበረም፡
ቢሉ፡ የአብርሃም፡ ተስፋ፡ ብዙኅ፡ ነው፡ ይልዋል፡ ፃዕ፡ እምብሔርከ፡
ወተፈለጥ፡ እምአዝማዲከ፡ ብሎ፡ ቢለው፡ ከዜኅ፡ ወፅቸ፡ እዜኅ፡
እገባለሁ፡ ሳይል፡ ወፃ። ተገዘር፡ ቢለው፡ ተገዘረ። እረስየከ፡ አባሆሙ፡
ለብዙኃን አሕዛብ፡ በዘርእከ፡ ይትባረኩ፡ ኵሎሙ፡ አሕዛበ፡ ምድር፡
ብሎት፡ ነበረና። ተስፋ፡ ከበዛ፡ ከደነደነ፡15 ሲል፡ ከአብርሃም፡ አነሳ፡
ይላል፡
አንድም፡ ከአዳም፡ ዠምሮ፡ ትውልድ፡ ሲቈጸር፡ አብርሃም፡ ደርሶ፡
ቆሞ፡ ነበር። *የታረደን፡ ይመስል፡16 መጽሐፍ፡ ከልባቱ፡ ያነሳል፡
ሲል፡ ከአብርሃም፡ አነሳ፡ ይላል፡ ቦ፡ ዘይቤ፡ ነው።

ስለ፡ አብርሃም፡ ወለዶ፡ ለይስሐቅ። ስለምን፡ ይስሐቅን፡ አነሳ፡ (fol.


7v) ከአጋር፡ እስማኤልን፡ ከቂጡራ፡ እለ፡ ዛንበሪን፡ እለ፡ ዮቃጥንን፡
ወልዶ፡ የለም፡ ቢሉ፡ *ከለዝያ፡ ክርስቶስ፡ ተወልዶ፡ የለም፡17
ቀድሞም፡ ትንቢት፡ ተነግሮለታል፡ እምይስሐቅ፡ ይሰመይ፡ ለከ፡ ዘርአ፡
ተብሎ፡ ኋላም፡18 ክርስቶስ፡ ከቤቱ፡ ተወልዶዋል፡ ሲል፡ ይስሐቅን፡
አነሣው፡ ይላል።
ወይስሐቅኒ፡ ወለዶ፡ ለያዕቆብ። ስለምን፡ ያዕቆብን፡ አነሣ፡ በኵሩ፡
ኤሳው፡ አይዶለውም፡ ቢሉ፡ ከኤሳው፡ ቤት፡ ክርስቶስ፡ አልተወለደም።
ከያዕቆብ፡ ቤት፡ ተወልዶዋል፡ ትንቢትም፡ ቀድሞ፡ ተነግሮለታል፡
ይሠርቅ፡ ኮከብ፡ እምያዕቆብ፡ ተብሎዋል፡ ስለክርስቶስ፡ ልደት፡ ሲል፡
አነሣ፡ ይላል፤
ወያዕቆብኒ፡ ወለደ፡ ይሁዳሃ፡ ወአኃዊሁ፤ ስለምን፡ ወንድማቹን፡19
አነሣ፡ ቢሉ፡ [የሚ]ጽፍ፡20 አላቸው፡ የ፲ልጃች፡21 ከዝያ፡ አሉ፡ የኛነስ፡
አባት፡ ያዕቆብም፡ አይወልዳቸው፡ ተስፋውም፡ የለን፡ እንዳይሉ፡
አነሣቸው፡ ይላል። ስለምን፡ ይሁዳን፡ አነሣው፡ (በኵሩ፡)22 ሮቤል፡
አይዶለውም፡ ቢሉ፡ ከሮቤል፡ ክርስቶስ፡ አልተወለደም፡ ከይሁዳ፡

14
For “ኅነከ፡
15
Not used in this sense in MA. In MA, it means, “to be or become thick.”
16
The meaning is not clear.
17
I. e. አልተወለደም፡
18
The addition to ኀ to produce a symbol for hwa is put on the top part of ኀ.
19
MA ወንድሞቹን፡ There must be an explanation for why old Amharic has
ወንድማች and ልጃች while these are ወንድሞች and ልጆች, respectively, in MA.
For more on this, see Getatchew Haile (1983), 162.
20
Not clear.
21
MA ልጆች፡
22
Not in the text.
Commentary on the Genealogy of Christ 145
ቤት፡ ክርስቶስ፡ ተወልደዋል፡ ቀድሞም፡ ትንቢት፡ ተነግሮለታል፡
ይሁዳ፡ እጓለ፡ አንበሳ፡ ሰከብከ፡ ወኖምከ፡ ተንሥእ፡ እምኅዝአትከ።
ኢይጠፍዕ፡ ምልክና፡ እምይሁዳ፡ ወምስፍና፡ እምአባሉ፡ ተብሎዋል፡
ስለ፡ ክርስቶስ፡ ልደት፡ አነሣው፡ ይላል።
ወይሁዳኒ፡ ወለደ፡ ፋሬስሃ፡ ወዛራሃ፡ እምትእማር። ትእማር፡
መርዐቱት፡23 ከመርዓቱ፡ እንዴት፡ ወለደ፡ ቢሉ፡ ለይሁዳ፡ የቀደሙ፡
፫ልጃች፡ አሉት፡ ዔር፡ አውናን፡ ሲሎ፡ የሚላቸው፡24 ለዔር፡
ከአሕዛብ፡ ትእማርን፡ አገባለት፡ ምንብየ፡ ከዚህች፡ ከአሕዛብ፡ ዘሬን፡
አቆማለሁ፡ አለና፡ ከአዌ፡ ዘርእ፡ ሆነ፡ እግዚአብሔር፡ ቀሰፈው።
በያቅም፡ ዘርአ፡ ለአውናን፡ አገባለት፡ ከዝያ፡ ቀድሞ፡ ምን፡ ሕግ፡
ነበር፡ ቢሉ፡ በሕገ፡ ልቦና፡ ይሰራሩ፡25 ነበር፡ ይሉዋል፡ እርሱም፡
ምንብየ፡ ከዚህች፡ ከአሕዛብ፡ ዘሬን፡ አቆማለሁ፡ ቢወለድስ፡ በያቅም፡
ዘርአ፡ ለወንሜጅ፡26 ይሰጡብኛል፡ አለና፡ ዘሩን፡ አወፃና፡ አፈሰሰው፡
እርሱነም፡ እግዚአብሔር፡ ቀሰፈው። ሑሪ፡ ውስተ፡ ቤተ፡ አቡኪ፡
ወንበሪ፡ መበለተኪ፡ እስከ፡ ይልሕቅ፡ ወልድየ፡ ሲሎ፡ አለዋት፡27
ክርስቶስ፡ ከቤታቸው፡ ይወለዳል፡ ሲሉ፡ ትሰማ፡ ነበረና፡ እንዴት፡
ከቤታቸው፡ ዘር፡ ሳልአነሳ።28 ሄድሁ፡ ብላ፡ ስታዝን፡ ሄደች።
እስራኤል፡ በግዕ፡29 ያሸለቱለት፡ አውድማ፡ ያስጣሉለት፡ መብልዕ፡30
መጠጣቸው፡ ብዙኅ፡31 ነው፡ ከበሉ፡ ከጠጡም፡ ለምንዝር፡
አይታገሡም፡ ርስዋም፡32 ሀማትሽ፡ ይሁዳ፡ በግዕ፡ ያሸልት፡ ይወፃል፡
ቢሉዋት፡ ልብሰ፡ ገለሞታዋል፡ ጣለችና፡ ልብሰ፡ አመንዝራዋን፡ ለብሳ፡
በመንገድ፡ ታየችው፡ ልገናኝሽ አላት፡ ሀበኒ፡ አስበ፡ ደነስየ፡ አለችው፡
የምንዝር፡ ዋጋ፡ ነበራቸው፡ በግዕ፡ አሸልቸ፡ እስክሰድልሽ፡ አለና፡
የራሱን ኩፌት፡ ወርቅ፡ ዘንጉን፡ ብር፡ ቀለበቱን፡ መያዣ፡ ሰጣትና፡
ሄደ፡ መርዓቱን፡ ምነው፡ አያውቃትም፡ ቢሉ፡ በሀገራቸው፡ አመንዝራ፡
ከተሸነች፡33 አትገለጽም፡ አላወቃትም፡ ይላል፡ ከዝያ፡ ኆላ፡34 በግዕ፡
አሸልቶ፡ ሰደደላትና፡ መያዣውንስ፡35 አንጹ፡36 አለ፡ አይቴ፡

23
It is now well established that ት, suffixed to a noun, such as in መርዐቱት, is
copula. See Goldenberg (1976); Cowley (1977).
24
The subject is singular (impersonal): “which one (not, they) calls.”
25
This may or may not be a copying mistake of ይሰሩ.
26
For ለወንድሜ፡ እንጅ፡
27
MA አላት፡
28
Not in MA, where perhaps it would be ሳላገኝ፡ The PC has ከባለተስፋ ቤት ወጥቼ
(ሄድኩ)፡
29
MA በግ፡
30
MA መብል፡
31
MA ብዙ፡
32
Probably a copying error of እር”
33
Copying error for ከተሸፈነች፡
34
ኆ in ኆላ is probably an unfinished ኋ.
35
-ስ፡ here and in many places is Gz’s -ሰ፡ of topicalization.
36
MA አምጡ፡
146 Ethiopian Studies In Honour Of Amha Asfaw
ሀለወት፡ ዘማ፡ ቢሻ፡ ታጣች፡ ንዑ፡ ኢንኩን፡ ስላቀ፡ ለአሕዛብ፡
ወሕዝብ፡ አለዋቸው፡ ተመልሰው፡ ሄዱ፡ ፬ወር፡ ቢሆን፡ ፅንሳ፡37
ቢታወቅ፡ ትእማር፡ መርዓትኅ፡ በምንዝር፡ ፀነሰች፡ አሉት፡ እኔውም፡38
ምን ልበላ፡ እንደ፡ ሕጋችሁ፡ ፈርዳችሁ፡ ውገራት፡39 አለዋቸው፡
ዝበትር፡ ዘመኑ፡ ዝኵፍየት፡ ዘመኑ፡ ዝህልቀት፡ ዘመኑ፡ አለች፡
ትዕማር፡ ጸድቀት፡ እምኔየ፡ አለ፡ ትዕማር፡ ጸድቀት፡ እምኔየ፡ ማለት፡
ከኔ፡ ዘር፡ ነሣች፡ ማለት ነው፡ አንድም፡ እኔ፡ ሳላውቅ፡ አስወግራት፡
ነበር፡ እርስዋ፡ አወቀችኝ፡ ማለት፡ ነው፡
ከዝያ፡ ኋላ፡ ጊዜ፡ ወሊድ፡ ቢደርስባት፡ አዋላጅ፡ ሰደደላት፡ ዛራ፡
ታይቶ፡ ተመለሰ፡ ይሕስ፡ የተአምራት፡ ልጅ፡ ነው፡ ብለው፡ ባውራ፡
ፃቱ፡ ሐር፡ ዐሠሩበት፡ ፋሬስ፡ ፈርጥጦ፡40 ተወለደ፡ ፈርጥጦ ስለ፡
ወጣ፡ ብኵርና፡ ለፋሬስ፡ ሰጡ፡ ስለምን፡ ዛራን፡ አነሣው፡ ቢሉ፡ የዛራ፡
ልጃች፡ የኛነስ፡ አባት፡ ይሁዳ፡ አይወልዳቸውም፡41 ተስፋ፡ የለነም፡
እንዳይሉ፡ አነሳ፡ ይላል፡ ትእማርን፡ አነሳት፡ ሕግ፡ አፍራሽ፡ ንጹሐን፡
ሴቶች፡ እለ፡42 ሳራ፡ እለ፡ ርብቃ፡ ሳሉ፡ ቢሉ፡ እሳቸውን፡
አልገደዳቸውት፡43 ያነሳቸዋል፡44 እስራኤሉ፡ ሕጋችን፡ ንጽሐችን፡
ቢያምራቸው፡45 ተወለደ፡ እንዳይሉ፡ አሕዛቡም፡ ከኛስ፡
አልተወለደም፡ ብለው፡ ተስፋ፡ እንዳያጡ፡ ከሕዝቡም፡ ከአሕዛቡም፡
ክርስቶስ፡ እንደ፡ ተወለደ፡ ሲያጠይቅ፡ ስለ፡ ተስፋ፡ ሲል፡ አነሣቸው።
ይላል፡
ወነአሶንኒ፡ ወለደ፡ ሰልሞንሃ፡ ወሰልሞንኒ፡ ወለደ፡ ቦኤዝሐ፡ እምነ፡
ረዓብ፡46 ረዓብ፡ አሕዛብ፡ ነች፡ እንዴት፡ ወለደላት፡ ቢሉ፡ ኢያሱ፡
ሰልሞንን፡ አንዱ፡ ስሙ፡ አይታወቅም፡ ጥቅመ፡ ኢያሪኮን፡ ጎብኙ፡47
ብሎ ሰደዳቸው፡ ጥቅመ፡ ኢያሪኮ፡ ፯ ቅጽር፡ ነው፡ ፯ቱን፡48
ወደውስጥ፡ አድርጋ፡ በ፩ረአብ፡ ቤትዋን፡ ሰርታለት፡ የመፃውን፡
ትቀበላለች፡ የሄደውን ትሸኛለች፡ *<ከርስዋ፡ ዘንድ፡>49 ሲጎበኙ፡
ከርስዋ፡ ዘንድ፡ ደረሱ፡ እስራኤል፡ ቁመታቸው፡ ዐጭር፡ ነው፡
አይናቸው፡ ፈጣጣ፡ ነው፡ አሕዛቡ፡ ቁመታቸው፡ ፯ ክንድ፡
እስራኤልን፡ ቢሐይዋቸው፡ ጎበኛ፡ እንደ፡ ሆኑ፡ አወቋቸው፡ ጎበኛ፡
መጹብሽ፡ አልዋት፡ መጽተው፡ ነበር፡ ሄዱ፡ አለች፡ ግብረ፡ አምላክ፡
አናገራት፡ አላየሁም፡ ባለች፡ ሲደርሱ፡ አይተዋቸው፡ ነበርና፡
37
Although it looks Gə´əz , it is Amharic with an unfinished swa (ሷ).
38
The ው looks like a definite article for topicalization.
39
ራ is for ሩዋ or ሯ; ውገሩዋት or ውገሯት፡.
40
The meaning of this word has changed in MA, to “to abscond.”
41
Sic.; for አይወልደውም፡ The subject is አባት, not ልጃች፡.
42
Used as an Am word. MA እነ-
43
The suffixed -ት serves as ም; e.g. አልገደዳቸውም፡
44
MA ቢያነሣቸው፡
45
For ቢያምረ ው፡
46
Confusion with the name in Jas 2:25 and Heb 11:32.
47
In MA, the meaning of this word is “to visit,” not “to spy.”
48
For ፮ቱን፡
49
Copied probably by error.
Commentary on the Genealogy of Christ 147
በርብረው፡ ባወጽዋቸው፡ ነበር፡ ትንቢትም፡ አናገረዋት፡ ትወርሱ፡
ሀገረነ፡ ወትመውኡ፡ ነገሥታቲነ፡ እስመ፡ እግዚአብሔር፡ ወደየ፡
ፍርሃተ፡ ውስተ፡ ልብነ፡ አለች፡ ባሕር፡ ከፍሎ፡ ጸላት፡ አጥፍቶ፡
ካወፃችሁ፡ ወዲህ፡ አምላካችሁ፡ የናንተ፡ ደካምነት፡ በኛ፡ የኛ፡ ኃይል፡
በናንተ፡ አድርዋልና፡ ይሕን፡ ሀገር፡ ባወረሳችሁ፡ ጊዜ፡ ከነዚህ፡
ከአሕዛብ፡ መሳ፡50 አታጥፉኝ፡ ዛሬ፡ እንደ፡ አዳንኋችሁ፡ አድኑን፡51
አላቻቸ፡52 ሰውሽን፡ ከብትሽን53 በደጅሽ፡ ቀይ አላማ፡ በደጅሽ፡
ተቀመጭ፡ ከዚህ፡ ያለፍ፡54 ውርድ፡ ከራስችነት፡55 ብለው፡ ቃል፡
ሰጥዋት፡ እርስዋም፡ መክራ፡ ስንቅ፡ ሰጥታ፡ እስተ፡ ፫ቀን፡ ድረስ፡
ቀንቀን፡ በዱር፡ ዋሉ፡ ሌሊት፡ ሌሊት፡ ሂዱ። ብላ፡ በዝንግሪር፡56
በመስኮት፡ አውፅታ፡ ሰደደቻቸው፡ ኢያሱ፡ ቢደርሱ፡ እንዴት፡ ነው፡
ብሎ፡ ተየከሳቸው፡57 ጽኑነው፡ ባሕር፡ ከፍሎ፡ ጸላት፡ አጥፍቶ፡
ያወፃን፡ እግዚአብሔር፡ ያዋርሰን፡ እንደ፡ ሆን፡ እንጅ፡ እኛንም፡
ይገሉን፡ ነበር፡ አንድ፡ ፈራሂተ፡ እግዚአብሔር፡ ሴት፡ አድኃነችን፡58
ትንቢትም፡ ተናገረች፡ እኛም፡ ቃል፡ ሰጠናት፡ በደጅዋ፡ ቀይ፡ አለማ፡
ያያችሁ፡ ሴት፡ አታጥፉ፡ ብለህ፡ አዋጅ፡ ንገር፡ አሉት፡ እሱም፡
አዋጅ፡ ነገረ፡ እግዚአብሔር፡ ባወረሰን፡ ጊዜ፡ ላግባት፡ ብሎ፡ ሰልሞን፡
ተከሰሰው፡59 አግባት፡ አለው፡ በእንተ፡ አምላከ፡ እስራኤል፡ እያሉ፡ ፯
ጊዜ፡ ቢያውዱት፡ ጥቅመ፡ ኢያሪኮ፡ ተፈታላቸው፡ ከዝያ፡ ኋላ፡ ካህን፡
አስባርኮ፡ ሕግ፡ አድርሶ፡ አገባትና፡ ቦኤዝን፡ ወለደላት፡
ስለምን፡ ቅዱስ፡ ማቴዎስ፡ ይህችን፡ የአሕዛብ፡ ሴሳና፡ አነሳት፡
ንጹሐን፡ ሴቶች፡ እለ፡ ሳራ፡ እለ፡ ርብቃ፡ እለ፡ ልያ፡ ሳሉ፡ ቢሉ፡
እርሳቸውን፡ አልገደዳቸውት፡60 ያነሳቸው፡ እስራኤል፡ ሕጋችን፡
ንጽሐችን፡ ቢያምረው፡ ከኛ፡ ክርስቶስ፡ ተወለደ፡ ብለው፡ እንዳይመኩ፡
አሕዛቡም፡ ከኛስ፡ አልተወደም፡61 ብለው፡ ተስፋ፡ እንዳያጡ፤
ከሕዝቡም፡ ከአሕዛቡም፡ እንደ፡ ተወለደ፡ ሲያጠይቅ፡ አነሳት፡
ይልዋል።
ወቦዔዝኒ፡ ወለደ፡ ኢዮቤድሃ፡ እምነ፡ ሩት፡ አሕዛብ፡ ነች፡ እንዴት፡
ወለደላት፡ ቢሉ፡ አቤሜሌክ፡62 የሚሉ፡ ሰው፡ ቤቤተ፡63 ልሄም፡

50
MA ጋር፡ PC ደርባችሁ፡ The word comes one more time in this text.
51
ን is unfinished ኝ.
52
For “ቸው፡
53
Not in MA.
54
Commonly, but not always, “ፈ፡
55
MA ከራሳችን፡ ነው፡
56
Not in the PC.
57
MA ጠየቃቸው፡
58
MA አዳነችን፡
59
Not in MA.
60
The use of -ት፡ as -ም፡ of the negative is new unless it is a copying error.
61
Copying error for አልተወለደም፡
62
For አሊሜለክ፡ Ruth 1:2.
63
Copying error for በቤ”
148 Ethiopian Studies In Honour Of Amha Asfaw
ነበር፡ ይላል። ምሽቱን፡ ኑሐሜን፡64 የሚልዋት፡ ልጃቹን፡ ከልዮን፡
ማልዮን፡ የሚሉዋቸው፡ ረኃብ፡ ቢ(fol. 8r)ሆን፡ ምድረ፡ ሞአብ፡
ወረደ፡ አሕዛብ፡ ሀገር፡ ከሀገር፡ እዛማመዳለሁ፡ አለና፡ ለከልዮን፡
ለማልዮን፡ ውርፍ፡65 ሩት፡ የሚላቸው፡ አገባላቸው፡66 አቤሜሌክ፡
ሞተ፡ ከልዮን፡67 ማልዮንም፡68 ሳይወለዱ፡69 ሞቱ፡ ነጋዲ፡ ነገር፡
አድራሽ[፡] ነው፡ ኑሐሚን፡ ከነጋዲ፡ ምሳ፡70 ብትጠያየቅ፡ ሐገርሽ፡
የት፡ ነው፡ ቢላት፡ ሀገሬስ፡ ምድረ፡ ርስት፡ ነው፡ ረኃብ፡ ቢሆን፡
መጻኍ፡ አለችው። አገርሽው፡71 ጽጋብ፡ እንጅ፡ ሆነ፡ አላት፡
አገሬው፡፡ ጽጋብ፡ ከሆነ፡ እንጨት፡ ሰብሬ፡ ወሐ፡ ቀድቸ፡ አልበላን፡
ብላ፡ ወጻች፡ ልጃቻ፡ በነበሩ፡ በጣልናት፡ ነበር፡ ብለው፡ ውርፍ፡ ሩት፡
ተከተለች፡72 እትዋ፡ አዋልድየ፡ እንግዴህን፡ ወልጄ፡ አደርስላችኋለሁ፡
ቀድሞም፡ የወለድሁ፡ ልጅ፡ አለኝ፡ ተመለሱ፡ አለቻቸው፡ እውን፡
ኮን፡ ብላ፡ ውርፍ ተመለሰች፡ ሩት፡ ሞትሽም፡ ሞቴት፡ ሕይወትሽም፡
ሕይወቴት፡73 ብላ፡ ተከትላት፡ ወፃች፡
በደረሰች፡ በሶስት፡ ቀን፡ ስትዘር፡74 እቦኤዝ፡ እርሻ፡ ደረሰች፡ አያትና፡
ይሕት፡75 የወዴት፡ ነች፡ አለ፡ የኑሀሚን፡ መርዓት፡ አሉት፡ የኛን፡
ተስፋ፡ ሰምታ፡ መጻች፡ ያሉ፡ እርሳት፡76 አለ፡ አዋን፡ አሉት።
እንግዴህ፡ ኋላ፡ አትከልክላት፡77 ትልቀም፡ ቀርምያውነም፡78
79
አታጽሩባት፡ ብሎ፡ ሶስት፡ ላዳን፡ ሰጥቷ፡ ሰደዳት፡ ለወትሮ፡ ማራሪ፡
ቍና፡ ቊልቢጥ፡ ይዞ ይገባል፡ ሶስት፡ ላዳን፡ ይዛ፡ ብትገባ፡ ማን፡
ሰጠሽ፡ ከወዴት፡ አመፃሽ፡ አለቻት፡ እቦኤዝ፡ አለች፡ የባልሽ፡
አቅራብያ፡ የሆነው፡80 አውድማ፡ የጣለለት፡ ንገሪኝ፡ አለቻት፡
አውድማ፡ ያስጣለለት፡ ብትነግራት፡ እራስዋን፡ አሰርታ፡ *የባልቴት፡
ስራት፡ አድርሳ፡81 ሄደሽ፡ ጊዜ፡ ተመሳስለሽ፡ ስትበይ፡ ስትጠጭ፡
64
ኖሔሚን፡
65
ዖርፋ፡
66
In MA, አገባ means “to marry.” But its usage in this old Amharic texts shows its
development from “to bring in” to “to marry.”
67
ኬሌዎን፡
68
መሐሎን፡
69
Copying error for “ልዱ፡
70
Probably from ማሰ፡ “to dig”.
71
-ው might be a sign of topicalization.
72
Copying error for “ተለዋት፡
73
Notice the usage of -ት as a copula.
74
Copying error for “ዞር፡
75
MA ይህች፡ But it could be a coping error.
76
MA እርሷ፡ ናት፡
77
For “ሉዋት፡
78
For ቃ”
79
For ሰጥቷት?
80
MA እሱ፡ ነው፡
81
PC የሴቶች፡ ወግ፡ አድርሳ፡
Commentary on the Genealogy of Christ 149
አምሽተሽ፡ የተኛበት፡ አይተሽ፡ ልብስን፡82 ገልጸሽ፡ እግሩን፡ አቅፈሽ፡
ተኝ፡ ይገና፡83 ቢልሽ፡ አነ፡ አመትከ[፡] ሩት፡ በይው፡ ይገናኝሻል፡
ትጸንሻለሽ፡ ያገባሻል፡ አለችና፡ መክራ፡ ሰደደቻት፡ እተኛ፡ ሲል፡
ሲትበላ፡84 ስትጠጣ፡ አምሽታ፡ እተኛበት፡ አይታ፡ ልብሱን፡ ገልጻ፡
እግሩን፡ አቅፋ፡ ተኛቻች፡85 ማነሽ፡ አላት፡ አነ፡ አመትከ[፡] ሩት፡
አለትው፡86 ለምን፡ አደረግሽ፡ የባልሽ፡ አቅራብያ፡ እንጅ፡ አለ።
እርስቱን፡ የወረሰ፡ ከኔ፡ የሚቀርበው፡ አግባኝ፡ በይው፡ እኔም፡ አግባት፡
እለዋለሁ፡ እምቢ[፡] ቢል፡ አገባሻለሁ፡ ዛሬስ፡ ብገናኝሽ፡ ካህን፡
ሳናስባርክ፡ ሕግ፡ ሳናደርስ፡ አለና፡ ሰደዳት፡ አግባኝ፡ አለች፡ እርሱም፡
ራቅ፡87 ፈቲሖ፡ አሳእን፡ አለበት፡ አግባኝ፡ አለችው፡ እርሱም፡
አግባት፡ አለው፡ እምቢ፡ አለ። እርስቱን፡ አስለቅቆ፡ ካህን፡ አስባርኮ፡
ሕግ፡ አዳርሶ፡ አገባትና፡ ኢዮቤድን። ወለደላት።

እምነገሥት፡ ታሪክ፡ ዘማቴዎስ፡


ወዕሴይኒ፡ ወለደ፡ ዳዊትሃ፡ ንጉሥ፡ ስለምን፡ ዳዊትን፡ ንጉሥ፡ አለ፡
ቢሉ፡ ከዝያ፡ ቀድሞ፡88 ንጉሥ፡ የለም፡ በመሳፍንት፡ እጅ፡ ይመገባሉ።
መስፍኑ፡ ተቀምጦ፡ ይህን፡ ሀገር፡ ውረሩ፡ ብሎ፡ ያስወርራቸዋል።
እስራኤል፡ እግዚአብሔርን፡ ንጉሥ፡ አንግሥልን፡ አሉ፡89 ተው፡ እኔ፡
በቃኋችሁ፡ አለዋቸው። ከጸላታችን፡ በተዋጋን፡ ጊዜ፡ እርካብ፡ ረግጾ፡
ሰላጢን፡ ነጥቆ፡ የሚያዋጋን፡ አዘራዝሮ፡ የሚያውለን፡ አካቶ፡
ይሚያሳድረን፡ አንግሥልን፡ አሉ፡ በቊጣ፡ ከብንያም፡ ነገድ፡ የቂስ፡
ልጅ፡ ሳኦልን፡ አነገሰላቸው፡ ወንድ፡ ልጃቸውን፡ ተራዳ፡ ሲያስሸክም፡
ወገን፡ ሲያስጠብቅ፡ ሴት፡ ልጃቸውን፡ ገምቦ፡ ሲያስሸክም፡ ፵ ዓመት፡
ገዛቸው። መሠረት፡ የለው፡ ንጉሥ፡ ሲል፡ ሳኦልን፡ ንጉሥ፡
አይለውም፡ ዳዊትን፡ ንጉሥ፡ መሠረት፡ ያለው፡ ሲል፡ ንጉሥ፡
ይለዋል።
ወዳዊትኒ፡ ንጉሥ፡ ወለደ፡ ሰሎሞንሃ፡ ንጉሠ፡ እምነ፡ ብእሲተ፡ ኦርዮ፡
ከጒልማሳ፡ ምሽት፡ እንዴት፡ ወለደው፡ ቢሉ፡ ዳዊት፡ *ከዘመተ፡
ዘንድ፡90 ራፋ፡ ዓይን፡ የጅ፡ ፃት፡ አስራ፡ ሁለት፡ የግር፡ ፃቱ፡ ፲ራ፡
፪ት፡ ብርቱ፡ ጐልማሳ፡ አስደንግጾታል፡ የእኅቱ፡ ልጅ፡ አቢሳ፡ *እደግ፡

82
Copying error for “ሱን፡
83
Copying error for ይገናኝ፡
84
Copying error for ስት”
85
Copying error for ተኛች፡
86
Copying error for “ችው፡
87
This word is known as part of a title of a court official, e.g. ራቅ፡ ማሰራ፡, but
here its meaning looks to be “custom” or tradition.
88
MA prefers አስውቀድሞ፡
89
Today, አሉት፡
90
Notice the use of ከ . . . ዘንድ፡ “while” “as long as.” It comes again in the next
paragraph.
150 Ethiopian Studies In Honour Of Amha Asfaw
ባይ፡91 ወርዶ፡ እንጅ፡ አላዳነውም። ከዝያ፡ እስራኤል፡ ማልደዋታል፡92
ሰው፡ በፀሐይ፡ እንድ፡93 ተመግቦ፡ ይኖራል፡ አንተስ፡ የእስራኤል፡
ፀሐያችን፡ እንጅ፡ ነህ፡ በዝፋንህ፡ ሆነህ፡ ፍርድህን፡ ተመልከት፡
በዘመትነ፡ ጊዜ፡ የሚያዘምተን፡ እንዳንተ፡ ያለ፡ መልአከ፡ ኃይል፡
ሹመህ፡ ስጠን፡ አሉት፡ ኢዮአብን፡ ሹም፡ ሰጠዋቸው። የዳዊት፡
መልአከ፡ ኃይሉ፡ ኢዮአብ፡ ነው፡ የኢዮአብ፡ መልአከ፡ ኃይሉ፡ ኦርዮ፡
ነው።
እስራኤል፡ ኢሎፍሊ፡ ከዘመቱ፡ ዘንድ። ዳዊት፡ በግምቡ፡ ሲመላለስ፡
ቤርሳቤህን፡ ባትክልት፡ ማኸል፡ በትክቶ፡ ምላሽ፡ ገላዋን፡ ስትታጸብ፡
አያትና፡ አስመፃና፡ ተገናኛት። ከጸነሰች፡ ፪ወር፡ ሲሆናት፡ እስራኤል፡
ከዘመቱ፡ ብዙኅ፡ ቀን፡ ነው፡ አንተ፡ እንጅ፡ እንደ፡ ሕግሕ፡ ፈርደህ፡
ታስወግረኛለህ፡ አለችው። የዚህስ፡ ጥበብ፡ አለኝ፡ ከኢዮአብ፡ ዘንድ፡
እልክበታለሁ፡ ኦርዮን፡ ስደድልኝ፡ የጾር፡ ነገር፡ እጠይቀዋለሁ፡ ብየ።
ይመፃል፡ ይገናኝሻል፡ ያተት፡94 ትይዋለሽ፡ አላት፡ ኢዮአብ፡ ዘንድ፡
ላከበት፡ ኦርዮን፡ ስደድልኝ፡ የጾር፡ ነገር፡ እጠይቀዋለሁ፡ ብሎ፡
ሰደደለት፡ የጾር፡ ነገር፡ እንዴት፡ ነው፡ አለው፡ ባሕር፡ ከፍሎ፡
ጸላትን፡ አጥፍቶ፡ ያወፃን፡ አምላካችን፡ ያድኅነን፡ እንደሆን፡ እንጅ፡
እጅግ፡ ጸንቶብናል፡ አለው። ከወፃህ፡ ብዙኅ፡ ቀን፡ እንጅ፡ ሆኖዋል፡
ቤትኸን፡ ሄድ፡ አለው፡ ወፃና፡ ቤቱነም፡ አልሄደም፡ ከዳዊት፡ ልጃች፡
መሳ፡ ዘብ፡ አደረ። ቢጸባ፡ ካንች፡ አደረን፡ ብሎ፡ ቢያስጠይቃት፡
አልመጻብኝም፡ አለች፡ ለምን፡ ቤትኸን፡ አልሄድህ፡ ከምሽትህ፡
አላደርህ፡ አለው። አንተው፡ ጌታዬ፡ መጽሐፍ፡ አዋቂ፡ ወግ፡ ጠያቂ፡
ታቦተ፡ ጽዮን፡ በጾር፡ ተከባ፡ አእላፈ፡ እስራኤል፡ ከጾር፡ ታይተው፡
እኔ፡ ከምሽቴ፡ ልደር፡ አለው። እስራኤል፡ ከዘመቱ፡ ጊዜ፡ ንጽሕ፡
ይጠብቃሉ፡ እርሱም፡ ንጽሕ፡ ጠባቂ፡ ነበር፡ ይለዋል። መጽሐፈ፡
ሞቱን፡ ኦርዮ፡ በድሎኛል፡ እጸና፡ በር፡ አቁመው፡ *እደግ፡ ባይ፡95
ነስተኸው፡ ይሙት፡ ፆሩን፡ አታጒዳ፡ አለና፡ ኃትሞ፡ ሰጠው።
ስለምን፡ መጽሐፈ፡ ሞቱን፡ ወሰደ፡ መጽሐፍ፡ አያውቅም፡ ቢሉ፡
አዋን፡ አያውቅም፡ ቢያውቅስ፡ የንጉሥን፡ ማኅተም፡ ይሰብር።96
ወስዶ፡ ለኢዮአብ፡ ሰጠው፤ ኢዮአብ፡ አየና፡ እፎ፡ አምጻእከ፡
መጽሐፈ፡ ሞትከ፡ አለና፡ አዘነ፡ የንጉሥ፡ ቃል፡ ቢርቅ፡ ሰይፍ፡ ነው፡
ቢቀርብ፡ እሳት፡ ነው፡ ከጸና፡ በር፡ አቆመው፡ ኦርዮ፤ ፈርጋጭ፡97
91
This expression is new for MA. It comes twice in this text in the meaning,
“coming to one’s aid.” In MA, ታደገ፡, to which this word is related, means “to
revenge on behalf of some one.”
92
Probably a copying error for ”ውታል፡
93
Copying error for እንጅ፡
94
Copying error for ያንተት፡ But see the use of -ት፡
95
Not in MA. It will come one more time in this text.
96
MA ይሰብር፡ ነበር፡ Here either the subjective plays the role of a main verb or the
form in the present stands without the auxiliary -አል፡ This has been observed in
other old texts as well, e.g., the war songs edited by Guidi (1889).
97
Most probably a copying error for ፈርጣጭ፡
Commentary on the Genealogy of Christ 151
ነው፡ ፈረጠጠ፡ እደግ፡ ባይ፡ ነሳው፡ ያንድ፡ ብርቱ፡ የለውም።
ለምንት፡ ተኃድጉኒ፡ እስራኤል፡ ለአሕዛብ፡ ለቈላፋን፡ ሲል፡
ቀጥቅጠው፡ ገደሉት፡
ያነግዜ፡ እግዚአብሔር፡ በዳዊት፡ አዘነበት፡ በየዘመኑ፡ ነቢይ፡ ያነሳል።
ናታን፡ የሚሉ፡98 ነቢይ፡ መጻና፡ ንጉሥ፡ በከተማህ፡ ፍርድ፡
ጠፍትዋል፡ አለ፡ ምን፡ አለው፡ ፻በግዕ፡ ያለው፡ ባላንዱን፡ በግዕ፡
በርስዋ፡99 አረደበት፡ እርሱነም፡ አስገደለው፡ አለ፡ ከዝፋኔ፡ ወርጀ፡
ዙሬ፡ እፈርድ፡ ይቻለኛል፡ ቢያመጹልኝን፡100 አልፈርድ፡ ብየ፡
እኔው፡101 ምን፡ ልበላ፡ አለው። ቢያመጹልህ፡ ምን፡ በፈረድሕ፡
አለው፡ ሕያው፡ እግዚአብሔር፡ ይመስክርብኝ፡ በሰይፍ፡ በመተርሑት፡
በኵላብ፡ በሰቀልሁት፡ አለ፡ በጎ፡ ፍርድ፡ በራስህ፡ ፈረድኅ። እንደ፡
፻ቶ፡ በግዕ፡ ለአንተ፡ ፻ቶ፡ ቁባት፡ አለኅ፡ እንደ፡ አንድ፡ በግዕ፡
ለኦርዮ፡ ፩ ምሽት፡ ነበረው፡ ምሽቱነም፡ ነሳኸው፡ እርሱንም፡
አስገደልኸው፡ በዚኅ፡ እግዚአብሔር፡ ተቈጣሕ፡ አለው፡ ዳዊት፡ ድንጉፅ
[፡] ነው፡ ደነገፀ፡ ምን፡ ይበጀኛል፡ አለ። እግዚአብሔር፡ መሐሪ፡
ወመስተሣህል፡ ነው፡ ይምርሐል፡ ጸሎት፡ ጸልይ፡ አለው፡ እንደ፡
ማረኝ፡ በምን፡ አውቃለሑ፡ አለው፡ ያባመጽ፡ የተፀነሰ፡ ሕፃን፡
ተወልዶ፡ ቢሞት፡ እንደ፡ ማረኅ፡ እወቅ፡ አለው፡ ተወለደና፡ ሞተ፡
እንደማረው፡ አወቀ፡ ከዝያ፡ ኋላ፡ ሰሎሞንን፡ ወለደላት፡
ስለምን፡ ቅዱስ፡ ማቴዎስ፡ የዳዊትን፡ ኃጢአቱን፡ ጻፈበት፡ እዳውን፡
እዘክርበት፡ ብሎ፡ ቢሉ፡ እዘክርበት፡ ብሎስ፡ አይዶለውም፡ ለተስፋ፡
ነሣሕያን፡ ቄሱም፡ እግዚአብሔር፡ እንዴህ፡ ያስተሰርያል፡ እንዲል፤
ተነሣሒውም፡ እንዲኅ፡ ያስተሰርይልኛል፡ እንዲል፡ ይላል፡ አንድም፡
እስራኤል፡ ሕገ፡ ኦሪታቸውን፡ አጓድሎዋሉ። ልበ፡ እግዚአብሔር፡
የተባለ፡ ዳዊት፡ ፪ ሕግ፡ አፍርሶ፡ ነበር፡ ኢትሑር፡ ብእሲተ፡
ብእሲትን፡102 ኢትቅትልን፡ ሕግስ፡ በኦሪት፡ እንደፈረሰ፡ በወንጌል፡
እንደ፡ ታደሰ፡ እንካ፡ ልንገርኅ፡ ሲል፡ ጻፈ።
ወአሜስያስኒ፡ ወለደ፡ ዘተሰምየ፡ አዛርያስ፡ አዛርያስ፡ አባቱ፡ የንጉሥ፡
ልጅ፡ ነው፡ በናቱ፡ ክህነት፡ ይገባዋል፡ እንዳባቱም፡ በዙፋን፡ ተቀምጦ፡
ፈረደ፡ እንደ፡ ናቱም፡ ልብሰ፡ ተክህኖ፡ ለብሶ፡ አጠነ፡ ተው፡
አይገባኸም፡ መንግሥትና፡ ክህነት፡ ታገናኝ፡ አሉት፡ ባባቴም፡ የንጉሥ፡
ልጅ፡ ነኝ፡ በናቴም፡ ክህነት፡ ይገባኛል፡ አለና፡ እምቢል፡103
በግምባሩ፡ ለምጽ፡ ወፃበት፡ በእስራኤል፡ ቤት፡ ለምጽ፡ ንቁፍ፡ ነው፡
ጠራጥሮ፡ የኆነ፡ እንደኆነ፡ በመድኃኒት፡ ተፈውሶ፡ ይግባ፡ ብለው፡
አውጽተው፡ ይሰዱታል፡ ኅብረ፡ ለምጽ፡ የኆነ፡ እንደ፡ [ኆነ፡]

98
MA የሚሉት፡
99
MA እርሷን፡
100
A noun phrase with an object marker.
101
Notice the use of -ው, and cf. Getatchew Haile (1983), 168.
102
Copying error for ብእሲ፡
103
Copying error for እምቢ፡ ቢል፡
152 Ethiopian Studies In Honour Of Amha Asfaw
አውጽተን፡ ብንሰደው፡ ተስፋ፡ አጥቶ፡ ምድረ፡ አሕዛብ፡ ገብቶ፡
አሚኑን፡ ይጥላል፡ ብለው፡ ተሸፍኖ፡ ይኖራል፡ ካህንም፡ ንጉሥም፡
ቢመጻበት፡ አይገለጽም፡ እስራኤል፡ ሕገ፡ ኦሪታቸውን፡ አጓደዋሉ፤104
እዝያ፤ ኊለት፡ <ኊለት፡>105 < ሕገ፡>106 መንግሥትና፡ ክህነት፡
ታገናኝ፡ አይገባህም፡ ቢሉት፡ እምቢ፡ ቢል፡ ከቤተ፡ መንግሥትም፡
ከቤተ፡ ክህነትም፡ አውጽተው፡ ሰደዱት። ሕግስ፡ በኦሪት፡ እንደ፡
ፈረሰ፡ በወንጌል፡ እንደ፡ ታደሰ፡ እንካ፡ ልንገርኅ፡ ሲል፤ ቅዱስ፡
ማቴዎስ፡ ጻፈ፡ እዝያ፡ ስሙት፡107 የሊቀ፡ ካህናቱን፡ ሽመት፡ ስለነሳ፡
አዛርያ፡ ተባለ።
ወኢዮስያስኒ፡ ወለደ፡ ኢኮንያንሃ፡ ወአኃዊሁ፡ አመ፡ ፍልሰተ፡ ባቢሎን፡
ኢኮንያን፡ የኢዮስያስ፡ የልጁ፡ ልጅ፡ ነው፡ ስለምን፡ ልጁ፡ አለው፡
ቢሉ፡ ልማደ፡ መጽሐፍ፡ ነው፡ የልጅ፡ ልጅ፡ ልጅ፡ ይላል። ምን፡
ምስክር፡ አለ፡ ቢሉ፡ ያዕቆብ፡ የላባን፡ ልጃች፡ ልያንና፡ ራሄልን፡
አግብቶ፡ ሲኖር፡ ቢጸላ፡108 እሄዳለሁ፡ ቢል፡ ደቂቅከኒ፡ ደቂቅየ፡
ወአዋልዲከኒ፡ አዋልድየ፡ ለምንት፡ ተኃድገኒ፡ ወልድየ፡ አለው፡ ረ
አጎቶቹን፡ ስለምን፡ አኃዊሁስ፡ አለ፡ ልማደ፡ መጽሐፍ፡ ነው፡
ከተካከለ፡ የወንድምነም፡ ልጅ፡ ወንድም፡ ይላል፡ ምን፡ ምስክር፡ አለ፡
ቢሉ፡ ሳራ፡109 ቢወልድ፡ አራንንና፡ አብርሃምን፡ አራን፡ ቢወልድ፡
ሎጥን፡ አብርሃምን፡110 ካባቱ፡ ቤት፡ ተለይቶ፡ በወፃ፡ ጊዜ፡ አራን፡
ሞቶ፡ ነበር፡ ሎጥ፡ ተከትሎት፡ ወጻ፡ እወጹ፡ ዘንድ፡ ከበሩ፡ ዘላናቸው፡
ቢጻሉ፡ ሎጥን፡ እንደ፡ መኄድ፡ ሲል፡ ቢያየው፡ ኅረይ፡ እመ፡ አኮ፡
የማነ፡ ወእመ፡ አኮ፡ (fol. 8v) ፀጋመ፡ ለምንት፡ ንትዔመፅ፡ በበይናቲነ፡
እስመ፡ <፩> አሐው፡ ንሕነ፡ አለው።
እስራኤልስ፡ ተማርከው፡ ባቢሎን፡ እንዴት፡ ወረዱ፡ ቤተ፡ መቅደስ፡
እንዴት፡ ፈረሰ፡ ቢሉ፡ ኢዮስያስ፡ ንጉሠ፡ ይሁዳ፡ ነው፡ ፈርዖን፡
ኒካዑ፡ ንጉሠ፡ ግብጽ፡ ነው፡ ናቡከደነ፡ ጾር፡ ንጉሠ፡ ባቢሎን፡ ነው፡
ፈሮኒካዑ፡ ኢዮስያስን፡ አሳልፈኝ፡ ሶርያ፡ እግዚአብሔር፡ አጥፋ፡
ብሎኛል፡ አለው። አላሳልፍም፡ አለ፡ ሳርኅ፡ በታጨደ፡ እንጨትኅ፡
በተሰበረ፡ ወሐኅ፡ በተቀዳ፡ ወርቁን፡ በታሰበ፡ ተቀበለኝ፡ አለው፡ ውሻ፡
በቀደደው፡ ዢብ፡ ይገባበት፡ ይላል፡ ይህ፡ እንጅ ነው፡ የአሕዛብን፡
መገስገሻ፡ ታደርገኝ፡111 አላሳልፍም፡ አለ፡ በዘመናቸው፡ *ወረድኊና፡
ውረድ፡112 ብለው፡ አንድ፡ ላንድ፡ ይዋጉ፡ ነበር፡ እምቢስ፡ ካልሕ፡
ወረድኊና፡ ውረድ፡ አለው፡ ኢዮስያስ፡ ወረደ፡ ፈሮኒካዑ፡ ገደለውና፡

104
Copying error for አጓድለዋሉ፡
105
Copied again, probably by error.
106
Copied by error.
107
MA ስሙ፡
108
For ቢጻላ፡
109
Sic., for ታራ፡
110
Copying error for “ም፡
111
Without the auxiliary; MA ታደርገኛለህ፡
112
The ና could be either “and” or “come.” MA ውረድ፡ እንውረድ፡
Commentary on the Genealogy of Christ 153
ምን[፡] ሳይነሳቸው፡ ኃለፈ፡ ሶርያን፡ አጥፍቶ፡ ተመለሰ። እግዚአብሔር፡
እንዲህ፡ በጸላቱ፡ እጅ፡ ጸላቱን፡ ያጠፋል፡
ለኢዮስያስ፡ ፫ልጃች፡ ነበሩት፡ ኢዮአክስ፡ ኢዮአቄም፡ ሴዴቅያስ፡
የሚላቸው፡ ኢዮአክስን፡ አንግሠው፡ ቆዩት፡ ማን፡ አንግሡ፡ አላችኊ፡
አባቱን፡ ገድየ፡ መንግሥቱን፡ በጅ፡ ጭብጥ፡ በእግሬ፡ እርግጥ፡
አድርጌ፡ ብሄድ፡ የወፃ፡ ይመለስ፡ የገደለ፡ ያንግሥ፡ ሳትሉ፡ አለና፡
ኢዮአክስን፡ አስሮ፡ ኢዮአቄንም፡ አንግሦ፡ ግብር፡ አስገብርዋቸው፡
ሔደ። ናቡ፡ ከደነ፡ ጾር፡ መጻና፡ ግብር፡ አንጹ፡ አላቸው፡ ፍርድ፡
ያልብስኅ፡ ፈሮኒካዑ፡ ንጉሠ፡ ግብጽ፡ መጽቶ፡ አባቴን፡ ገድሎ፡
ወንድሜን፡ አስሮ፡ ከኔ፡ ግብሩን፡ ተቀብሎ፡ ሔደ፡ ለኊለትን፡113
ንገብር፡114 አለ። ብርቱ፡ ካሸነፈ፡ ምንም፡ አይልም፡ እርሱነስ፡
ሰድጀውን፡115 ብሎ፡ ግብፅ፡ ወርዶ፡ ፈሮኒካዑን፡ ገድሎ፡ ንጉሠ፡
ነገሥት፡ ኆኖ፡ መጻና፡ ግብሩን፡ ተቀብሎ፡ ሔደ። ፲፩ ዓመት፡
እንደነገሠ፡ ቢሞት፡ አጎቱ፡ ሳለ፡ ሴዴቅያስ፡ ኢዮአቄንም፡116 ልጅ፡
ኢኮንያንን፡ አነገሡ፡
ናቡ፡ ከደነ፡ ጾር፡ ግብሬን፡ ስደድልኝ፡ አለው፡ በእስራኤልጅ፡117
ይቀበሉበታል፡ እንጅ፡ አያቀብሉበትም፡118 አልገብርም፡ አለ። ተው፡
አባትኸም፡ ይገብር፡ ነበር፡ አለው፡ ለወትሮስ፡ እንዲኅንጅነው፡119
ደካማ፡ ልጅ፡ ቢወለድ፡ ግብር፡ ያለማል፡ ብርቱ፡ ልጅ፡ ቢወለድ፡
ግብር፡ ያጠፋል፡ አለ። ገሠገሰ፡ መጻና፡ እርሱን፡ አስሮ፡ ፸ ሊቃናት፡
ለመንግሥት፡ የበቁ፡ እሊያን፡ አድርጎ፡ ጠበብተ፡ ይሁዳን፡ በምሉ፡
*ነፍጥ፡ መርቡጥ፡120 የሚጠርቁ፡ ብረት፡ ሸማ፡ የሚሰሩን፡ አገናኝቶ፡
እሌኅንጅ፡121 ያታብይኃል፤ አለና፡ የሴት፡ የብትር፡ ሀገር፡ ይሁን፡
ብሎ፡ ሴዴቅያስን፡ እንደ፡ ቀበሌ፡ ሹም፡ ሹሞ፡ ማረከና፡ ባቢሎን፡
አወረዳቸው። ሴደቅያስ፡ ጥቂት፡ ዘመን፡ ገበረና፡ ሰው፡ ባባቱ፡ ሀገር፡
አይሰንፍም፡ አራጸበና፡122 ቢነግሥ፡ አጽሩን፡ አጸናና፡
ለእግዚአብሔርም፡ አምልኮ፡ ለንጉሥም፡ ግብር፡ ነሳ። ኤርምያስ፡ ተው፡
ታቦተ፡ ጽዮን፡ ትማረካለች፡ አዕላፈ፡ እስራኤል፡ ይበተናሉ፡ አለው፡
ትንቢትን፡ ትናገርብኛለኅ፡ አለና፡ አዘቅተ፡ ኵስሕ፡ ሰደደው፡
ናቡ፡ ከደነ፡ ጸር፡123 ገሠገሰ፡ መጻና፡ ፬ወር፡ ከበበውና፡ ተቀመጠ፡
አጽር፡ አፍርሶ፡ ሲወፃ፡ ዘብ፡ አዳሪ፡ ያዘና፡ ሰጠው፡ ፯ልጃቹን፡
113
MA “ት፡
114
Gz influence. Amharic እንገ”
115
The -ን is used to express fury and anger.
116
MA የኢ” Here, too, the absence of የ might be a copying error.
117
For “ል፡ እጅ፡
118
PC “በሰማይ የለ ዱር በእስራኤል የለ ግብር፡”
119
For እንዲኅ፡ እንጅ፡ ነው፡
120
The difference between the two firearms cannot be determined with only this text.
121
For እሌኅ፡ እንጅ፡
122
Not clear, and not in MA. PC: አምባውን እያጸና “fortifying his city.”
123
For ጾር፡
154 Ethiopian Studies In Honour Of Amha Asfaw
አጋራውያን፡ ግራ፡ ቀኝ፡ የሚወረውሩ፡ በፊቱ፡ ገሎበት፡ ይህ፡ ክፉ፡
ባየኸበት፡ አይንኅ፡ ዘመን፡ ቢያልፍ፡ ወይ፡ በጎ፡ ታይበት፡ እኮ፡ ብሎ፡
አይኑን፡ አጥፍቶ፡ እራሱን፡ እንደ፡ ሴት፡ አሰርቶ፡ ትብትብ፡ አሸክሞ፡
ባቢሎን፡ አወረደው፡ እዝያም፡ እወረደ፡ ዘንድ፡ እፈረስ፡ ቤት፡
ሲፈጭ፡ ሞተ። ያነግዜ፡ ኍሉን፤ ማርኮ፡ ወሰደ፡ እራቅ፡ ማሰራውን፡
ናቡ፡ ዘርጻንን፡ ሰደደና፡ አረጋዊያንን፡ ደካማን፡ የቀረን፡ አድርገው፡
ቤተ፡ መቅደስ፡ በዕንቍ፡ በወርቅ፡ በፈርጽ፡ ተሰርቷል። ወርቁን፡
ዕንቍን፡ ፈርጹን፡ ሲሹ፡ ቤተ፡ መቅደሱን፡ አፍርሰው፡ ይዘው፡ ሄዱ፡
ፍጻሜ፡ ጥፋት፡ በሴዴቅያስ፡ ነው።
ስለምና፡ ጥፋት፡ በኢዮስያስ፡ አለ፡ ፭ ነገሥታት፡ ሳሉ፡ ኢዮአክስ፡
ኢዮአቄም፡ ኢኮንያን፡ ሴዴቅያስ፡ ቢሉ፡ ግብር፡ ስለ፡ ገበሩ፡ አሕዛብ፡
ስለገዝዋቸው፡ ጥፋት፡ በኢዮስያስ፡ አለ፡ እንጅ፤ ፍጻሜ፡ ጥፋትስ፡
በሴዴቅያስ፡ ነው፡ ይላል፡ ከሌህ፡ ኍሉ፡ ነገሥታት፡ ፬እንጅ፡ ርቱዕ፡
የለም፡ ዳዊት፡ ሕዝቅያስ፡ ኢዮስያስ፡ ኢኮንያን፡ ሰሎሞንም፡ ሰርቆ፡
ለጣዖት፡ ሰገደ፡ ይላል። ።
ወሶበ፡ ዓቀባ፡ ለእሙ፡ እግዝእትነ፡ ማርያም፡ ዮሴፍ፡ የክርስቶስን፡
እናት፡ እግዝእትነ፡ ማርያምን፡ ዮሴፍ፡ በጠበቃት፡ ጊዜ። እንዴት፡
ጠበቃት፡ ቢሉ፡ ፲ወ፬ዓመት፡124 ከመንፈቅ፡ ቢሆናት፡ ካህናት፡
ተከማቹና።125 ነቢያት፡ የተናገሩት፡ ኍሉ፡ በዚኅች፡ ሕፃን፡ ይፈጸማል፡
ጊዜው፡ እስኪደርስ፡ ጠብቃት፡ አሉት፡ እኔ፡ አረጋዊ፡ ምሽቴ፡
የሞተኝ፡126 አይቻለኝም፡ አለ። ዘካርያስ፡ ሊቀ፡ ካህናት፡ ነው።
በትራችሁን፡ አንጹ፡ እግዚአብሔር፡ የመረጸው፡ ይጠብቃት፡ አላቸው፤
በትራቸውን፡ ሰጡት፡ እቤተ፡ መቅደስ፡ አገባና፡ አቆመው፡ በዮሴፍ፡
በትር፡ ነጭ፡ ርግብ፡ መስሎ፡ መንፈስ፡ ቅዱስ፡ ተቀመጠበት፡
እግዚአብሔር፡ አዘዘኅ፡ ጠብቃት፡ አለና፡ ሰጠው። ናዝሬት፡ ወሰዳት።
በናዝሬት፡ መንፈቅ፡ እንደ፡ ተቀመጠች፡ ፲ወ፭ ቢሆናት፡ ቅዱስ፡
ገብርኤል፡ ከእግዚአብሔር፡ ተአዘዘ፡ መጻና፡ በድንግልና፡ አምላክን፡
ትወልጃለሽ፡ አላት፡ እንዳልከኝ፡ ይሁንልኝ፡ አለችው፡ ያነግዜ፡ ተፀነሰ።
፲ወ፭ ዓመቱን፡ ሔት፡ ተቀመጠች፡ ቢሉ፡ ፫ ዓመት፡ ባባቷ፡ በናቷ፡
ቤት፡ ፲ወ፩ ከመንፈቅ፡ በቤተ፡ መቅደስ። መንፈቅ፡ በናዝሬት፡
ተቀመጠች፡ ይላል።
ተፈጸመ፡ ታሪክ፡ ዘነገሥት፡ ፬ ወድሙር፡ ፲፩ ዘኦሪት፡ ወዘነገሥት፡
ዘማቴዎስ፡ ባሕቲቱ።

124
Gz.
125
MA ተሰበሰቡና፡
126
MA የሞተችብኝ፡
Commentary on the Genealogy of Christ 155
Translation
(fol. 7r) History from the Torah according to Matthew.
Matthew.

Saint Matthew wrote (his Gospel) eight years after the Ascension of
Christ. If one asks, “Being where did he write (it)?”, (the answer is
as follows.) His language was Hebrew; 127 and his lot was Palestine.
He wrote (it) while was in Palestine. He taught them eight years
later how (Christ) came down from heaven, how he was born from
a virgin, how he taught (his) teaching; (he taught them) about his
death and resurrection, his ascension, and that he will come again in
glory, and told them that he has to go. They said to him, “The thing
that one hears by the ear will be forgotten. Write (it) down for us.”
When they ask him to write, they did not say to him, “Write this
(and this).” He wrote for them as the Holy Spirit provided to him,
making (Christ’s) birth in the flesh—how he was born from the
house of Abraham—a starting point, he next wrote for them the
remaining works of miracles. But his writing style is not like the
epistles of the Apostle Paul. He recorded for them (as) what he
taught them. He started (writing) in Palestine and finished it in In-
dia. 128 If one asks, “Why (in more than one place)?”, (the answer is
as follows.) He was an apostle; he would not stay overnight where
he has spent the day, or spend the day where he stayed overnight;
he had to teach (going from place to place).

The meaning of “book


book 129 is story or it means history.
book”

If you ask me regarding the genealogy130 of Our Lord Jesus Christ


in the flesh, “Who begat him?”, (the answer is) it was David and
Abraham. If one asks, “Why did he mention David before Abra-

127
I.e. he wrote in Hebrew.
128
India could be Ethiopia.
129
The Gospel starts with “mäṣḥafä lədätu . . .” (“The book of the genealogy of . .
.”)
130
Or “birth,” “nativity.”
131
That is, like John, Son of Thunder.
156 Ethiopian Studies In Honour Of Amha Asfaw
ham?”, the answer is it is because it is his name. 131 If one asks,
“What evidence does he have?”, (the answer is) the blind have said,
“Have compassion on us, O Son of David.” 132 Also the Canaanite
woman has said, “Have compassion on me, O Son of David.” 133

If one asks, “Why did he start with Abraham (and not with earlier
ancestors)?” the answer is it is because of the promise (given to
Abraham).” If one asks, “(If it is a matter of promise), has not
Adam, too, a promise? Had he not said to him, ‘I shall be born from
your daughter and save you at your plain, and redeem you with a
cross’? 134 To Shem, too, had he not said, ‘God will dwell in the
house of Shem,’” 135 the answer is the promise for Abraham is
plenty. When he ordered him, saying to him, “Come out of your
country and separate yourself from your kindred,” 136 he came out
without thinking, “I will come out from here and enter in such and
such a place?” When he ordered him to be circumcised, he was cir-
cumcised. 137 (And) he had said to him, “I will make you the father
of many nations.138 All nations of the earth will be blessed by your
seed.” 139 It is said he started with Abraham, reasoning (it makes
sense to start) where the promise is plenty and bold.

Or, there was a genealogy that started with Adam and stopped at
Abraham. They say he started with Abraham because a book starts
at the stoppage, like the slaughtered. 140 It is, “There is (a source)
which says.” 141

132
Mt 9:27; 20:30 and 31.
133
Mt 15:22.
134
Cf. Malan (1882), 24 and 84.
135
Gen 9:27.
136
Gen 12:1.
137
Gen 17: 23-24.
138
Gen 17: 5.
139
Gen. 22:18.
140
Not clear.
141
I.e., “It is hearsay.”
Commentary on the Genealogy of Christ 157
Regarding, “Abraham begat Isaac,” If one asks, “Why did he men-
tion Isaac? (fol. 7v) Has he not begotten Ishmael from Hagar, and
such as Zimran and Jokshan from Keturah?,” the answer is he men-
tioned Isaac because there is no (what it says), “Christ was born
from them.” (But for Isaac), there was also an earlier prophesy for
him, which says, “A seed shall be named for you from Isaac.” 142
And later Christ was born in his house.

“And Jacob If one asks, “Why did he mention Jacob?


And Isaac begat Jacob.”
Is not Esau the firstborn?”, the answer is he mentioned him because
of the birth of Christ. Christ was not born from the house of Esau.
He was born from the house of Jacob. There was also a prophesy
spoken for him, which says, “A star shall rise out of Jacob.” 143

“And brothers If one asks, “Why did he


And Jacob begat Judah and his brothers.”
mention his brothers?,” (the answer is) it is because there is some-
thing to be written about them. 144 They are the children of the
ten,145 there. 146 He mentioned them lest these say, “Does not Jacob
beget our fathers; and do we not have the promise?” If one asks,
“Why did he mention Judah? Was not [the firstborn] Reuben?”, the
answer is he mentioned him because of the birth of Christ. Christ
was not born from [the house of] Reuben. Christ was born from the
house of Judah. There was also an earlier prophesy spoken for him,
saying, “Judah is a lion’s whelp; you lied down and slept. Rise up
from your prey. Reign shall not depart from Judah and ruling from
a member of his body.” 147

“And
And Judah begat Peres and Zerah from Tamar.” Tamar If one asks,
“Tamar was his daughter-in-law. How did he beget from his daugh-
ter-in-law?” (the answer is as follows). Judah had three sons earlier,

142
Gen 21:12.
143
Num 24:17.
144
Not clear; and the number should be eleven.
145
Probably “eleven.”
146
In the Torah.
158 Ethiopian Studies In Honour Of Amha Asfaw
called Er, Onan, and Shelah. He brought Er a wife, Tamar, from the
Heathen. He became a spiller of seed, (saying to himself), “How
would I establish my seed from this Heathen?” God struck him (to
death). He married her to Onan in accordance to (the tradition), “Let
(a brother) raise up a seed (for his brother). 148 If one asks, “What
law was there before that?” the answer is they were interacting ac-
cording to the rule of conscious. He, too, issued his seed and spilled
it, saying (to himself), “How would I establish my seed from this
Heathen? And even if (a child) is born they would give (it) from me
to my brother in accordance with ‘Let him establish a seed.’” Him,
too, God struck (to death). (Judah) said to her, “Go to your father’s
house and remain a widow until my son Shela grows up.” 149 Since
she used to hear that Christ shall be born from their house, she left
saddened, saying (to herself), “How do I leave without having a
seed from their house?”

On the day the Israelites have their sheep sheared or on the day they
begin thrashing their fields, their food and drink are plenty. Once
they eat and drink, they do not restrain themselves from fornica-
tion.150 And she, on her side, when they told her, “Your father-in-
law, Judah, is coming up to have (his) sheep sheared,” she took off
her widow’s dresses, put on her prostitute dresses and appeared to
him on the road. He asked her to meet her. She said to him, “Give
me the pay of my defilement.” 151 They had (a fixed) price for prosti-
tution. He said, “(Hold unto these) until I have sheep sheared and
send for you,” and gave her the pledge of his headgear, his golden
staff, and his silver ring, and left. If one asks, “How is it that he did
not recognize his daughter-in-law?”, the answer is he did not recog-
nize her (because) in their country, once a prostitute veils herself,
147
Gen 49:9-10.
148
Cf. Deut 25:5-6.
149
Gen. 38:11.
150
In both Gz and MA, zəmmut is both “fornication” and “adultery.” It is best un-
derstood as “illicit sexual intercourse.”
151
This Gə´əz is not what is in Gen 38:16.
Commentary on the Genealogy of Christ 159
she would not unveil herself. Then, having (his) sheep sheared, he
sent her (the pay), and told (the messengers) to bring the pledge.
(But) she was not found, when an inquiry was made (saying),
“Where is the prostitute?” He said to (the messengers), “Come on;
let us not be a mockery to the Heathens and the nation.” They went
back. Four months later, when her pregnancy was obvious, they
said to him, “Your daughter-in-law, Tamar, is pregnant of prostitu-
tion.” He said to them, “What can I say? Sentence her according to
your law and stone her.” She said, “Whose is this staff? Whose is
this headgear? Whose is this ring?” He said, “Tamar is more right-
eous than I.” The meaning of “Tamar is more righteous than I” is
“she took seed from me.” Alternatively, it means, “I was to have her
stoned unknowingly, but she knew me.”

Then, when the time of giving birth came, he sent her a midwife.
Zerah showed up and returned. They said, “This is a miracle boy,”
and tied silk (cord) to his toe. Peres dashed forward and was born.
Because he came out dashing forward, they gave the birthright to
Peres. If one asks, “Why did he mention Zerah?”, the answer is, he
mentioned him, lest the children of Zerah say, “Has not Judah begat
our father? Do we not have a promise?” In case one (criticizes),
saying, “He mentioned Tamar, the law breaker, while there are pure
women, such as Sarah and Rebecca,” the answer is it did not con-
cern them. (If) he mentions them, the Israelites would (boast) say-
ing, “He was born from us because he152 has liked our law and pu-
rity,” and lest the Heathens lose hope, saying, “Christ was not born
from us.” He mentioned (all) for the sake of hope, to explain that
Christ was born from the nation and the Heathen.

“And Nahshon begat Salmon; and Salmon begat Boaz from Ra-
hab ”153
hab.
If one asks, “Rahab was a Heathen; how did he beget from her?”,

152
Lit. “they.”
153
Spelled as in Gz and Greek Jas 2:25 and Heb 11:32.
160 Ethiopian Studies In Honour Of Amha Asfaw
(the answer is as follows.) Joshua dispatched Salmon and another
one, whose name is unknown, to spy on the fortress of Jericho. The
fortress of Jericho was comprised of seven walls. Rahab, having
built her house within the first (wall) and outside the six,154 wel-
comed whoever came (to her) and saw off whoever left. 155 As they
spied, they came to her. The height of the Israelites is short, and
their eyes are bulging. The height of the Heathen is seven cubits.
When they saw the Israelites, they knew they were spies. They said
to her, “Spies have come to you.” She said, “They did come, (but)
they have left.” God’s work made her say (so). Had she said, “I have
not seen (them),” they would have searched and brought them out,
because they had seen them when they arrived. He also made her
utter prophesy. She said, “You will inherit our country, and defeat
our kings, for God has put dread (of you) in our hearts.” She said to
them, “For ever since your God brought you out, dividing the sea,
your weakness has dwelt in us and our strength in you. So, when he
has you inherit this land, do not destroy me together with these
Heathen. Save us, as I saved you today.” They gave her (their)
word, saying, “Gather your kinsmen and your possessions, (put) a
red sign at your door, and sit at your door. Outside that, our obliga-
tion would be lifted.” Then she gave them (some) advice, and sup-
plied food for their journey. She said (to them), “For three days,
stay in a deserted region during the day and travel by night.” She
brought them out through a window in a large crock and sent them
off. When they arrived, Joshua asked them, saying, “How is it?”
They said to him, “It is strongly (fortified), unless God, who
brought us out dividing the sea and destroying enemies, has us in-
herit it. They would have killed us, too, (only) a God-fearing
woman saved us. She also prophesized (in our favor). And we gave
her (our) word (not to destroy her). Issue an announcement, saying,
“Do not destroy the woman at whose door you will see a red sign.”

154
MS seven.
155
That is, she was a prostitute.
Commentary on the Genealogy of Christ 161
And he issued the announcement. Salmon asked (?) him, saying,
“Let me marry her when God has us inherit (the land).” He said to
him, “Marry her.” The fortress of Jericho was opened for them,
when they went round it seven times, saying, “For the sake of God
of Israel.” After that, he married her, having a priest blessed and
having performed the ritual, and begat Boaz from her.

If one asks, “Why did Saint Matthew mention this lascivious Hea-
then woman while there are pure women, such as Sarah, Rebecca,
and Lea; the answer is this did not concern them. He has (not) men-
tioned them, lest the Israelites would boast, saying, “He was born
from us because he has liked our law and purity,” and he mentioned
her lest the Heathen lose hope, saying, “He was not born from us,”
to explain that he was born from the nation as well as the Heathen.

“And
And Boaz begat Obed from Ruth.” Ruth. If one asks, “(Ruth) was a Hea-
then; how did he beget from her?”, the answer is (as follows.) There
was a man in Bethlehem called Elimelech.156 When there was fam-
ine, (he took) his wife, called Naomi, and his sons, called Chilion
and Mahlon, (fol. 8r) and went down to the land of Moab, a country
of Heathens. Wanting to be related to the people of the country, he
married (girls), called Orpah and Ruth, to Chilion and Mahlon.157
Elimelech died. Also Chilion and Mahlon died without begetting.
Travelers are bringers of news. When Naomi seriously inquired
from travelers, (one of them asked her, “Where is your country?”
She said to him, “As for my country, it is the Land of Inheritance.158
I came (here) because there was famine (there).” He said to her,
“But there is (now) satiation in your country.” She set out, saying
(to herself), “If there is satiation in the country, would I not make a
living for myself (working in) cutting (fire) wood and fetching wa-
ter?” Orpah and Ruth followed her, saying (to themselves), “Would

156
Here, confused with Abimelech.
157
Actually, they married after ther father was dead.
158
That is, the land that God let the Israelites inherit.
162 Ethiopian Studies In Honour Of Amha Asfaw
we have abandoned her, if her sons we alive?” She said to them,
“Go back, my daughters. Would I now bear (sons) and make them
ready for you? Or, do I have son(s) I bore before? Go back.” Orpah
went back, saying, “Indeed, it is true.” Ruth followed her and left,
saying, “Your death is my death, and your life is my life.”

Three days after she arrived, while going around, (Ruth) came to
the farmland of Boaz. He saw her and asked, “Where is this one
from?” They said to him, “She is Naomi’s daughter-in-law.” He
said, “Is this she who, they say, came having heard of our hope?” 159
They said to him, “Yes.” He said, “If so, do not prevent her; let her
glean. And do not clear (the field) of the gleaning,” and he sent her
off giving her three ladan (of grain). Normally, a gleaner would
come home with a qunna160 or qulbiṭ (of grain). When she came
(home) with three ladan, (Naomi) asked her, “Who gave you (this
much)? From where did you bring (it)?” She said, “(I) was at Boaz.”
She said to her, “He is the one who is close (kin) to your husband.
Remind me when he has (his) thrashing floor activated.” When she
reminded her of this, she had her hair done, prepared her
(attractively) in the manner of a widow, and advised her, saying,
“Go, spend the evening eating and drinking, blended (in the party),
look where he would sleep, remove his cover, and sleep embracing
his feet. If he asks to meet (you), say to him, ‘I am your servant,
Ruth.’ He will meet you, and you will conceive, and he will marry
you,” and sent her off. When he slept,161 she slept removing his
cover and embracing his legs, after having spent the evening, eating
and drinking, and looking where he would sleep. He said to her,
“Who are you?” She said to him, “I am your servant, Ruth.” He said,
“Why did you do (this)? The one who inherited (your husband’s)
heritage is closer (than I). Ask him to marry you. I, too, will tell
him to marry you. If he refuses, I will marry you. But if I meet you
159
That is, that Christ will be born in their house.
160
Cf. bushel.
161
Lit. “When he was about to sleep,”
Commentary on the Genealogy of Christ 163
today, it would be without a blessing by a priest and without fulfill-
ing the ritual,” and sent her away. She asked (the said relative) to
marry her. He had the obligation of the custom of pulling off (his)
sandals.162 (So) she asked him to marry her. (Boaz), too, asked him
to marry her. He refused. (Boaz) married her, making him leave the
heritage, having a priest bless (the marriage), and fulfilling the rit-
ual, and begat Obed from her.

History from Kings163 According to Matthew

“And David. If one asks, “Why did he call David


And Jesse begat King David.”
king?”, (the answer is as follows.) There was no king before that.
They were administered in the hands of princes. The prince would
have them invade (a country), sitting (in one place) and giving them
orders (saying), “Invade this (or that) country.” The Israelites said to
God, “Crown a king for us.” He said to them, “Abandon (this re-
quest). 164 I am enough for you.” They said, “Crown a king for us
who, when we go to war with our enemies, would make us fight
stepping on stirrups,165 and brandishing a dagger, who would let us
spend the day having us scattered (for work) and let us spend the
night having us gathered.” In wrath, he crowned for them Saul, the
son of Kish, from the tribe of Benjamin.166 He ruled them for forty
years, forcing their sons to carry tent poles and guard (his) people,
and their daughters to carry clay jars. (Matthew) did not call Saul
king to imply that he was king without foundation. He called David
king to imply that he was king with foundation.

“And King David begat King Solomon from the wife of Uriah.” If one
asks, “How did he beget from a wife of a young man?”, (the answer
is as follows.) When David was once on a campaign, the eyes, the

162
Deut 25:9.
163
In the Ethiopian tradition, “Kings” includes I and II Samuel.
164
This is a warning.
165
I.e. “riding a horse.”
166
Cf. I Sam 8-10.
164 Ethiopian Studies In Honour Of Amha Asfaw
twelve fingers and the twelve toes (of) Rapha, the strong young
man, had terrified him. 167 Abishai, his sister’s son, came to his aid,
but he did not save him (from the feeling of terror). Then, the Isra-
elites pleaded with him (saying), “People live governed168 by the
sun; and you are, surely, our Israelite’s sun.169 Sit on your throne,
and look after your government. Appoint and give us a commander
who would lead us like you when we go to war.” He gave them
Joab, an officer. The commander under David was Joab, and the
commander under Joab was Uriah.

Once while the Israelites went to war against the Philistines, and
while David was walking about in his fortress, he saw Bathsheba
bathing in a garden after (her) period and had her brought and met
her. Two months after her conception, she said to him, “It is many
days since the Israelites are on war. You will let me be stoned, sen-
tencing me according to your law.” He said to her, “As for this, I
have a scheme. I will send to Joab, saying, ‘Send Uriah to me, I will
inquire from him about the situation of the war.’ He will come, and
he will meet you. You will say to him, “(The child) is yours.” He
sent to Joab, saying, “Sent Uriah to me; I will inquire from him
about the situation of the war.” He asked him, “What is the situation
of the war?” He said to him, “It is too hard on us, unless, perhaps,
our God, who brought us out dividing the sea and destroying ene-
mies, saves us.” He said to him, “It has been many days, surely,
since you are out (in the battlefield). Go to your house.” He left
(but) he did not go to his house. He spent the night with the atten-
dants of David, (with) all the guards. In the morning, when he has
her asked, saying, “Did he spend the night with you?” She said, “He
did not come to me.” He asked him, “Why did you not go to your
house, and did not spend the night with your wife?” He said to him,

167
2 Sam 21:15-22; 1 Chr 20:6-7. The tribe name of Rapha was taken into Gə´əz
from the Hebrew through the Septuagint.
168
Or “fed.”
169
An allusion to 2 Sam 21:17.
Commentary on the Genealogy of Christ 165
“While you, yourself, my lord, are knowledgeable of the Scriptures
and explainer of the tradition, would (you expect) me to spend the
night with my wife, while the Ark of Zion is besieged by (the
enemy’s) army, and thousands of Israelites are at war?” When the
Israelites go to war, they observe purity.170 It is said that he, too,
was an observer of purity. He (wrote) the letter of his death, saying,
“Uriah has wronged me. Set him at the hardest front. Let him die by
you, denying him aid. Let not the army be damaged,” 171 and gave it
to him sealed.

If one asks, “Why did he take the letter of his death? Was he illiter-
ate?” Yes, he was. Even if he was literate, would he break the king’s
seal? He took (it) and gave (it) to Joab. Joab saw and said (to him-
self), “How did you bring the letter of your death?” and felt sad.
The command of a king, (if violated), is sword if it is far, and fire if
it is near. (So), he set him at the hard front. Uriah was a dasher; he
dashed (to attack). (Joab) denied him help. Since a loner is power-
less, they killed him hammering as he called, “Why do you abandon
me, O Israel, to the uncircumcised heathen?”

At that time, God was displeased with David. He (regularly) raises


a prophet at every era. A prophet, called Nathan, came and said (to
him), “O king, there is no justice in your camp.” He said to him,
“What (happened)?” He said, “Someone who has one hundred sheep
(overpowered) the one who owned a single lamb, and he slaugh-
tered it, and he had him killed.” He said to him, “What shall I say?
Is it possible for me to come down from my throne, go around, and
administer justice? Have I ever refused to judge when they brought
me (cases)?” He said to him, “What would you have judged, if they
had brought (this case) to you?” He said, “Let the living God be a
witness against me, I would have cut him (to pieces) with a sword

170
That is, they abstain from sexual intercourse; cf. 1 Sam 21:4-5.
171
The reading of the text and meaning of this last sentence is uncertain. Perhaps,
“Do not send the army for help.”
166 Ethiopian Studies In Honour Of Amha Asfaw
or hung him on an iron hook.” He said to him, “You passed a good
sentence on yourself. Like the one hundred sheep, you have one
hundred concubines. Like a single lamb, Uriah had one wife. You
took his wife and you have him killed. For this, God is angry with
you.” David was a scared person. He was scared. He said, “What
(should I do that) would be good for me?” He said to him, “God is
merciful and compassionate. He will forgive you. Do pray.” He said
to him, “How will I know that he has forgiven me?” He said to him,
“Know that he has forgiven you, if that child, conceived in guilt, is
born and died.” 172 He was born and died. He knew that (God) has
forgiven him. Then he begat Solomon from her.

If one asks, “Why did Saint Matthew record David’s sin? Was it to
expose his crime?” the answer is it is not to expose (it). It is for the
hope of penitents: for the priest to say, “God forgives so,” and for
the penitent to say, “He will forgive me so.” Or, he wrote (it) to say,
“Here, let me tell you how the law has been broken during the To-
rah (era) and how it was renewed during the Gospel (era). The Isra-
elites have been imperfect (in observing) the law of their Torah.
(Even) David, who was called the heart of God, had violated two
laws: ‘Do not go to someone’s wife,’ and ‘Do not kill.’”

“And Azariah 173 The father of


And Amaziah begat the one called Azariah.”
Azariah was a son of a king. On his mother’s side he had the right
(to claim) priesthood. Like his father, he sat on the (royal) throne
and ruled; and like (the priests on the side of) his mother, he wore
sacerdotal vestment and incensed. 174 They said to him, “Stop it;
you do not have the right to combine kingship and priesthood.” He
refused, saying, “On my father’s side, I am a son of a king, and on
my mother’s side I have the right (to claim) priesthood.” Albinism
172
Cf. “I was born in guilt,” Ps 50:7/51:5.
173
2 Kings 15. Some versions, including that in this manuscript and the source on
which the PC was made, have longer lists. See also Zuurmond (2001), 34, note
on 1:8.
174
That is, served in the Temple.
Commentary on the Genealogy of Christ 167
appeared on his forehead. 175 In the house of Israel, albinism is a
blemish. If it is specks, they would remove (the person from soci-
ety) and send him away, saying, “Let him come back healed with
medicine.” If it is the complexion of albinism, he will live (in the
society) wrapped up totally, with them saying, “If we remove (him)
and send him away, he would lose hope, and go to the land of the
Heathen and abandon his faith.” He would not be unwrapped even
if a priest or a king came to him. Saint Matthew wrote to say, “Here,
let me tell you how the law has been abolished during (the era of)
the Torah and renewed during (the era of) the Gospel. (For), they
removed him and sent him away from both the house of kingship
and the house of priesthood, when he refused when they said to
him, “You do not have the right to combine kingship and priest-
hood.” Regarding his name there, 176 he was called Azariah because
he took the name of the high priest. 177

“And
And Josiah begat Jechonias and his brothers at the time of the de-
Babylon If one asks, “Jechoniah is the grandson of
portation to Babylon.”
Josiah. Why did he call him his son?,” (the answer is as follows.) It
is the custom of books. (Books) call the grandson “a son.” If one
asks, “What evidence is there?,” (the answer is as follows.) Jacob
lived having married the daughters of Laban, Lea, and Rachel, but
when he quarreled and set out to leave, (Laban) said to him, “Your
children are my children, and your daughters are my daughters,
why do you leave me, my son?” 178 Now, why did he call his uncles
“his brothers?”, (the answer is as follows.) It is the custom of
books. If (they) are of equal (age), one calls a brother’s son
“brother.” If one asks, “What evidence is there?,” (the answer is as

175
Actually, he became leprous, 2 Kings 15:5. In Gz, both leprosy and albinism are
called lämṣ, whereas in Amharic, this word means “albinism.” That is why our
commentator limited it to Azariah’s forehead.
176
I.e. in the Old Testament.
177
An allusion to the fact that many high priests are called Azariah, cf. 1 Kings 4:2.
178
Cf. Gen 31:28 and 43.
168 Ethiopian Studies In Honour Of Amha Asfaw
follows.) Terah179 begat Haran and Abraham, and Heran begat Lot.
Haran was dead when Abraham departed separating himself from
his father’s house. Lot departed following him. Since they departed,
they became rich. When their herders strived, and (Abraham) saw
that Lot was about to leave, he said to him, “Choose either the right
or (fol. 8v) the left. Why should there be a discord between us? For
we are <one> brothers.”

If one asks, “How did the Israelites go to Babylon as captives, and


how was the Temple demolished?,” (the answer is as follows.)
Josiah was king of Judah, and Pharaoh Necho was king of Egypt.
Nebuchadnezzar was king of Babylon. Pharaoh Necho asked
Josiah, “Let me pass through (your country) to Syria. God has asked
me to destroy (Syria).” He said, “I will not let (you) pass through.”
He said to him, “Charge me, estimated in gold, for your grass that
would be mowed, your woods that would be cut, and your water
that would be drawn.” He said, “(The saying goes), the hyena enters
through the breach the dog makes. That is why (I do not let you
pass through). You will make me a highway of Heathens, I will not
let (you) pass through.” In their time, they used to fight one to one,
saying, “I will come down (to fight you); you, too, come down.” He
said to him, “If you refuse, I will come down; you, too, come
down.” Josiah came down. Pharaoh Necho killed him and passed
through, denying him nothing. He destroyed Syria and came back
(to pass through Judah). God destroys thus his enemy in the hand of
his enemy.

Josiah had three sons, called Jehoahaz, Jehoiakim, and Zedekiah.


They waited (for Pharaoh Necho) having crowned Jehoahaz. 180
(Pharaoh Necho) said, “Who told you to crown without saying ‘Let
us wait until he who went out comes back, and let the killer crown?

179
MS “Sarah.”
180
This is the literal translation. They did not wait for him. The actual message is
“he found them having crowned Jehoahaz.”
Commentary on the Genealogy of Christ 169
I went, having killed his father, holding his kingdom firmly in (my)
hands and treaded (it) under my feet.” (So) he imprisoned Jehoahaz,
crowned Jehoiakim, made them pay taxes, and left. Nebuchadnez-
zar came and demanded taxes. (Jehoiakim) said, “May (God) cover
you with justice. Pharaoh Necho, king of Egypt, came (to us), killed
my father, imprisoned my brother, received tax from me, and left.
Should we pay tax to two (masters)?” A strong (person) would not
act (unfairly) once he conquered. He said (to himself), “Him, too, I
will drive away!” He went down to Egypt, killed Pharaoh Necho,
came back being king of kings, received his tax, and left. When
(Jehoiakim) died after he ruled eleven years, they crowned Jechoia-
chin, the son of Jehoiakim, while there was Zedekiah, his uncle. 181
Nebuchadnezzar asked (Jechoiachin) to send him his tax. He said,
“In Israel, one uses the hand for receiving, not for handing over. 182
I will not pay tax.” He said to him, “Abandon (this refusal). Your
father, too, used to pay tax.” He said, “Normally, it is, indeed, so.
When a weak son is born, he would cause tax thrive (on him); and
when a strong son is born, he would do away with tax.”
(Nebuchadnezzar) came marching, bound (Jechoiachin), gathered
seventy professionals who were useful for the kingdom—putting
together all those of Judah’s artisans, who wield musket and rifle,
smiths and weavers—and said, “These are who made you haughty.”
He took them down to Babylon as captives, appointing Zedekiah
(over Judah) with the rank comparable to a (petty) district officer,
saying (to himself), “Let (Judah) be a country of women (for an
army) and sticks (for weapon).” Zedekiah paid tax for a few years.
But since one is not weak while in the country of his father, he con-
spired (?),183 and made himself king. He fortified his walls and de-
nied God of worship and the king of tax. Jeremiah said to him,
“Abandon (what you are doing); the Ark of Zion could be taken

181
I.e. “who had the right to be king.”
182
PC: “(As) there is no desert in heaven, there is no tax in Israel.”
183
PC: “He was fortifying his city.”
170 Ethiopian Studies In Honour Of Amha Asfaw
captive; and a multitude of Israelites could be scattered.” He said,
“You are foretelling prophesy against me,” and cast him in a latrine
well.

Nebuchadnezzar came marching, laid siege (to the city) for four
months and stayed put. As (Zedekiah) came out, making a breach in
the wall (of the city), a night guard captured him, and handed him
over to (the king). He killed before him his seven sons, who can
knock down Arabs184 left and right, and, saying, “Per adventure, you
might see, when time passes, good things with these eyes of yours
with which you saw evil,” he destroyed his eyes, had his hair done
in the style of women, had him carry a package, 185 and deported
him down to Babylon. As he was down there, he died while he was
grinding in a stable. At that time, (Nebuchadnezzar) took every-
thing as booty, having dispatched his əraq masära, 186 Ne-
buzaradan. (They) let the old, the weak, and the rest go, (but) they
destroyed the Temple as they searched for the gems, gold, and jew-
els, with which it was built, carried away the gold, the gems, and
the jewels, and left. The end of destruction took place during (the
time) of Zedekiah.

If one asks, “Then why did one say, ‘destruction took place during
(the time) of Josiah’187 while there are five kings, (Josiah), Jehoa-
haz, Jehoiakim, Jechonias, and Zedekiah?,” the answer is (the
source) said ‘destruction took place during (the time) of Josiah’ be-
cause they paid tax and Heathens ruled them, but the end of de-
struction was, indeed, during (the time) of Zedekiah. There was no
just in all these kings other than four—David, Hezekiah, Josiah, and
Jechonias. Even Solomon has stealthily worshipped idols.

184
The word, “aggarawyan” comes from Aggar (“Hagar,” mother of Ishmael), and
is used to refer to Arabs. But its use here is not very clear. It could refer to the
Chaldean soldiers who captured Zedekiah and his seven children, cf. 2 Kings
25:5:7; Jer 39:6; and 52:9-10.
185
təbtəb “bundle.” Also in PC, but not in the dictionaries in this meaning.
186
“Captain”?
187
Not in this text.
Commentary on the Genealogy of Christ 171

“When Joseph kept his mother, Our Lady Mary,”


Mary

(This Gə´əz quotation means) “When Joseph kept the mother of


Christ, Our Lady Mary,” If one asks, “How did he keep her,?” (the
answer is as follows.) 188 When she was fourteen and half years old
(while living in the Temple), the priests assembled, and said to
(Joseph), “All that the prophets proclaimed (that the Messiah will be
born) will be fulfilled in this child. Keep her until the time comes.”
He said, “I cannot. I am an old (man) whose wife has died.” Zecha-
rias was the high priest. He said to them, “Bring your staffs, let he
whom God chooses keep her.” They gave him their staff. He
brought them into the Temple and planted them. The Holy Spirit
rested on the staff of Joseph looking like a while dove. He said,
“God has ordered you; keep her,” and gave (her) to him. He took
her to Nazareth. As she stayed half a year, and was fifteen years
(old), Saint Gabriel was ordered (to go to her). He came and said to
her, “You will bear God in virginity.” She said to him, “Let it be for
me as you told me.” He was conceived at that time. If one asks,
“Where did she spend the fifteen years?,” the answer is she lived
three years in the house of her father and mother, eleven and half
years in the Temple, and half a year in Nazareth.

History of 4 Kings is finished. 189 The total of Torah and Kings,


unique190 to Matthew, are eleven. 191

Bibliography

Chaîne, M. 1962. Apocrypha de Beate Maria Virgine. Corpus


Scriptorum Christianorum Orientalium, 39, sctipt. aeth. 22.

188
The answer is taken fron the traditional story of the nativity of Mary (መጽሐፈ፡
ልደታ፡) edited by Chaîne (1962), 8.
189
That is, 1 and 2 Samuel, and 1 and 2 Kings.
190
This is the language of the Eusebian canon table.
191
From Genesis to Ruth, and 4 from 1 Samuel to 2 Kings = 11.
172 Ethiopian Studies In Honour Of Amha Asfaw
Cowley, Roger. 1977. “Additional Sources for a copulatt in Old
Amharic.” Israel Oriental Studies, 7: 139-43.
EMML X (1993) = Getatchew Haile, A Catalogue of Ethiopian
Manuscripts Microfilmed for the Ethiopian Manuscript Micro-
film Library, Addis Ababa and for the Hill Monastic Manuscript
Library, Collegeville, Vol. VI: Project Numbers 4001-5000, Col-
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Getatchew Haile. 1983. “Old Amharic Features in a Manuscript
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Wolf Leslau (ed. S. Segert and A. J. E. Bodrogligeti), 157-169.
Wiesbaden.
Goldenberg, Gideon. 1976. “A copula ት in Old Amharic.” Israel
Oriental Studies, 6: 131-7.
Guidi, I. 1889. “Le canzoni geez-amariña in onore di Re Abissini.”
Rendiconti della Reale Accademia dei Lincei. Classe di scienze
morali, storiche e filologiche, v, 4: 53-66.
Gz = Gə´əz.
MA = Modern Amharic.
Malan, S. C. 1882. The Book of Adam and Eve also called The Con-
flict of Adam and Eve with Satan, A book of Early Eastern
Church, Translated from the Ethiopic. Williams and Norgate.
Edinburgh.
PC = Printed Commentary: የጌታችን የመድኃኒታችን የኢየሱስ ክርስቶስ
ቅዱስ ወንጌል ከቀድሞ አባቶች ጀምሮ ሲወርድ ሲዋረድ የመጣው
ንባቡና ትርጓሚው የኢትዮጵያ ሊቃውንት እንደ ጻፉትና እንደ
ተረጐሙት። አዲስ አበባ ፲፱፻፲፮ ዓመተ ምሕረት።
Zuurmond, Rochus. 1989. Novum Testamentum Aethiopice: The
Synoptic Gospels. General Introduction * Edition of the Gospel
of Mark. Äthiopistische Forschungen 27. Stuttgart.
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