ADDIS ABABA UNIVERSITY

School of Graduate Studies

College of Humanities, Language Studies, Journalism and Communications

The Gəʾəz Acts of Abunä Filəṗos of Däbrä Libanos:

Critical Edition and Annotated Translation

BY
ABBA PETROS SOLOMON

April 19, 2018

Addis Ababa, Ethiopia
 ADDIS ABABA UNIVERSITY
School of Graduate Studies
College of Humanities, Language Studies, Journalism and Communications

The Gəʾəz Acts of Abunä Filəṗos of Däbrä Libanos:

Critical Edition and Annotated Translation

BY
ABBA PETROS SOLOMON

Advisors
Prof. Gianfrancesco Lusini
Dr. Amsalu Tefera

April 19, 2018

Addis Ababa, Ethiopia
 ADDIS ABABA UNIVERSITY
School of Graduate Studies
College of Humanities, Language Studies, Journalism and Communications

The Gəʾəz Acts of Abunä Filəṗos of Däbrä Libanos:

Critical Edition and Annotated Translation

BY
ABBA PETROS SOLOMON

Advisors
Prof. Gianfrancesco Lusini
Dr. Amsalu Tefera

A Dissertation Submitted to Addis Ababa University in Partial Fulfillment of the

Requirements for the award of Degree of Philosophy in Philology.

April 19, 2018

Addis Ababa, Ethiopia
Table of Contents

Table of Contents ........................................................................................................................................... i

Transcription ................................................................................................................................................ iv
Abbreviations ................................................................................................................................................ v
Acronym of Journals and Other Publications ............................................................................................... ix
Signs .............................................................................................................................................................. x
List of Tables ................................................................................................................................................ xi
Acknowledgments ....................................................................................................................................... xii
Abstract .......................................................................................................................................................xiv
CHAPTER ONE ........................................................................................................................................... 1
INTRODUCTION ......................................................................................................................................... 1
1.1 Background of the study...................................................................................................................... 1
1.2 Statement of the Problem .................................................................................................................. 8
1.3 Objective of the Study ....................................................................................................................... 9
1.3.1 Main Objective ........................................................................................................................... 9
1.3.2 Specific Objectives ..................................................................................................................... 9
1.4 The Scope and Limitations of the Study ............................................................................................. 9
1.5 Significance of the Study .................................................................................................................. 10
CHAPTER TWO......................................................................................................................................... 11
REVIEW OF RELATED LITERATURE................................................................................................... 11
2.1 The contribution of GF in the reconstruction of medieval Ethiopian history.................................... 12
2.2 Textual history of GF ........................................................................................................................ 16
2.3 Birth and death of Abunä Filәṗos...................................................................................................... 17
2.4 Ordination.......................................................................................................................................... 18
2.5 The State of the Church in the reign of King Amdä Șәyon and his successor Säyfä Ar‘әd.............. 21
2.6 Steadfastness of Abunä Filәṗos ......................................................................................................... 23
CHAPTER THREE ..................................................................................................................................... 24
RESEARCH DESIGN AND METHODOLOGY ....................................................................................... 24
3.1 Research Design ................................................................................................................................ 24
3.2 Methodology ..................................................................................................................................... 26

i
 3.3 Tools used and data collection process ............................................................................................. 27
3.4 Data Gathering .................................................................................................................................. 27
3.5 Field work ......................................................................................................................................... 27
CHAPTER FOUR ....................................................................................................................................... 29
LIST AND DESCRIPTION OF THE MANUSCRIPTS ............................................................................ 29
4.1 British Library 'B' 18th C (Orient. 728).............................................................................................. 29
4.2 Dima Giyorgis Church 'D', 20th C ..................................................................................................... 30
4.3 Däbrä Ǝnqw‘ә1 'E', 20th C ................................................................................................................. 31
4.4 Däbrä Ǝnqw‘ә2 'F' 20th C ................................................................................................................... 32
4.5 Hagärä Sälam 'H', 19th C ................................................................................................................... 32
4.6 Däbrä Libanos 'L' (EMML 6771), 19th C .......................................................................................... 34
4.7 Miṭaq Täklä Haymanot 'M' (EMML 2142), 19th C ........................................................................... 34
4.8 Vatican Library ‘V’, 16th C ............................................................................................................... 35
CHAPTER FIVE ......................................................................................................................................... 37
CONTENT, CONTEXT, PHILOLOGICAL AND LINGUSTIC FEATURES OF THE
GÄDL .......................................................................................................................................................... 37
5.1Philology as textual analysis .............................................................................................................. 37
5.1.1. General Information on the Contents of the Gädl ..................................................................... 37
5.1.1.1 Miracles (tä’ammrat) .......................................................................................................... 38
5.1.1.2 Covenant (Kidan) ................................................................................................................ 39
5.1.2 Textual value of GF .................................................................................................................... 40
5.1.3 Historical Aspects....................................................................................................................... 41
5.1.4 Administrative and Cultural aspects ........................................................................................... 43
5.1.5 Religious Aspect......................................................................................................................... 44
5.2 Biblical Allusions and Other References .......................................................................................... 46
5.2.1 Biblical Allusions ....................................................................................................................... 46
5.2.2 Inter textuality of Gädlä Filәṗos ................................................................................................. 47
5.3 Summary of polygenetic errors ......................................................................................................... 48
5.3.1 Transposition .............................................................................................................................. 48
5.3.2 Banalization ................................................................................................................................ 51
5.3.3 Grammatical number .................................................................................................................. 54
5.3.4 Metathesis................................................................................................................................... 55

ii
 5.4 Other Philological features ................................................................................................................ 55
5.4.1 Omission of a letter .................................................................................................................... 55
5.4.2 Polar Error .................................................................................................................................. 56
5.5 Archetype errors ................................................................................................................................ 58
5.6 Relationships among the manuscripts or critics of the errors ............................................................ 61
5.6.1The subarchetype α (mss. BDEF)................................................................................................ 61
5.6.2 The subarchetype δ (mss. D and E) ............................................................................................ 62
5.6.3 The subarchetype ε (mss. B and F)............................................................................................. 64
5.6.4 The subarchetype β (mss. HLMV) ............................................................................................. 65
5.6.5 The subarchetype γ (mss. H and L) ............................................................................................ 67
5.6.6 The subarchetype η (mss. M and V)........................................................................................... 68
5.7 The stemma codicum......................................................................................................................... 70
5.8 Linguistic analysis ............................................................................................................................. 73
5.8.1 Phonological problems ............................................................................................................... 73
5.8.2 Morphosyntactic problems ......................................................................................................... 74
Symbolic abbreviations adopted in the critical edition ....................................................................... 75
CHAPTER SIX ........................................................................................................................................... 76
EDITION OF THE TEXT OF GÄDLÄ FILƎṖOS ..................................................................................... 76
CHAPTER SEVEN ................................................................................................................................... 173
TRANSLATION ....................................................................................................................................... 173
7.1 Effigy, Mälk’ә of Abunä Filәṗos ..................................................................................................... 269
Effigy, Mälk’ә of Abunä Filәṗos............................................................................................................... 280
CHAPTER EIGHT .................................................................................................................................... 293
SUMMARY AND RECOMMENDATIONS ........................................................................................... 293
8.1 Summary ......................................................................................................................................... 293
8.2 Recommendations ......................................................................................................................... 298
BIBLIOGRAPHY ..................................................................................................................................... 299
GLOSSARY .............................................................................................................................................. 308
APPENDIX ............................................................................................................................................... 311

iii
 Transcription
1. Consonants

ሀ h ረ r ተ t አʾ ዠ ž ጠ ṭ ፈ f
ለ l ሰ s ቸ č ከ k የ y ጨ č ፐ p
ሐ ḥ ሸ š ኀ ḫ ኸḵ ደ d ጰ ṗ ቈ qw
መ m ቀ q ነ n ወ w ጀ ğ ጸ ṣ ኈ ḫw
ሠ ś በ b ኘ ñ ዐ ʿ ገ g ፀ ḍ ኰ kw
ዘ z ጐ gw

2. Vowels

1 2 3 4 5 6 7
ä u i a e ǝ or no o
vowel
በ bä ቡ bu ቢ bi ባ ba ቤ be ብ bǝ, b ቦ bo

3. Numerals

1 2 3 4 5 6 7 8 9 10

፩ ፪ ፫ ፬ ፭ ፮ ፯ ፰ ፱ ፲

20 30 40 50 60 70 80 90 100 1000

፳ ፴ ፵ ፶ ፷ ፸ ፹ ፺ ፻ ፲፻

iv
 Abbreviations
AF = Abunä Filәṗos

AD = Anno Domini ‘in the year of the Lord’

Add = Addit ‘additional’

BL = British Library

Cent = Century

Cf. = Compare/ Confer

Col. = Column

E.C. = Ethiopian Calendar

ed. = edition

EOTC = Ethiopian Orthodox Täwaḥәdo Church

et al. = et alil ‘and others’

etc = et cetera ‘and the rest’

f/ff = folio/ folia

GF = Gädlä Filәṗos

GT = Gädlä Täklä Haymanot

Ibid. = Ibidem ‘the same place’

i.e = id est ‘that is to say’

IES = Institute of Ethiopian Studies

Ms/ss Manuscript

NALA = National Archives and Library Agency

NT = New Testament

Om. = Omittit ‘it omits’

OT = Old Testament

r. = recto

St. = Saint

v
Tr. = translation

V = Verso

Vol. = Volume

Biblical Abbreviations1

1. Old Testament

Ge. Genesis
Ex. Exodus
Lev. Leviticus
Nu. Numbers
Deu. Deuteronomy
Jos. Joshua
Judg. Judges
Ru Ruth
1 Sa. 1 Samuel
2 Sa. 2 Samuel
1 Ki 1 Kings
2 Ki 2 Kings
1 Chr. 1 Chronicles
2 Chr. 2 Chronicles
Ezr. Ezra
Ne. Nehemiah
Es. Esther
Job Job
Ps. Psalms
Pro. Proverbs
Ec. Ecclesiastes
Song. The Song of Solomon
Isa. Isaiah

1
Abbreviations for the books of the Bible are adopted in this study according to the King James Version of the
Bible, Bible Society, Tyndale House, Dorset Road, London, SW193NN, England. Printed and bound in the
European Community 50M/01/06.

vi
Jer. Jeremiah
Lam Lamentations
Ezek. Ezekiel
Dan. Daniel
Hos. Hosea
Joel Joel
Am. Amos
Ob. Obadiah
Jon. Jonah
Mi. Micah
Na. Nahum
Hab. Habakkuk
Zeph. Zephaniah
Hag. Haggai
Zech. Zechariah
Mal. Malachi
2. The New Testament
Mt. Matthew
Mk. Mark
Lu. Luke
Jn. John
Ac. Acts of the Apostles
Ro. Romans
1 Co. 1 Corinthians
2 Co. 2 Corinthians
Ga. Galatians
Eph. Ephesians
Phil. Philippians
Col. Colossians
1 Th. 1 Thessalonians
2 Th. 2 Thessalonians

vii
1 Tim. 1 Timothy
2 Tim. 2 Timothy
Titus Titus
Philem. Philemon
Heb. Hebrews
Jas James
1 Pet. 1 Peter
2 Pet. 2 Peter
1 Jn 1 John
2 Jn 2 John
3 Jn 3 John
Jude Jude
Rev . Revelation (Apocalypse of John)

viii
 Acronym of Journals and Other Publications

AÉ = Annales d’ Éthiopie Addis Abeba.

Bo = Bibliotheca Orientalis.

CSCO = Corpus Scriptorum Christianorum Orientalium Louvain.

EAE = Encyclopedia Aethiopica Siegbert Uhlig (edt.), Harrassowitz Verlag Wiesbaden.

EMML = A Catalogue of Ethiopian manuscripts microfilmed for the Ethiopian Manuscripts

Microfilm Library, Addis Ababa and for Hill Monastic Microfilm Library, Collegeville.

IUO = Istituto Universitario Orientale.

JA = Journal asiatique.

JAE = Aethiopica : International Journal of Ethiopian and Eritrean Studies, Harrassowitz Verlag
Weisbaden.

JES = Journal of Ethiopian Studies.

JRGS = Journal of the Royal Geographical Society.

JSS = Journal of Semitic Studies.

MRAL = Memorie della Reale Accademia dei Lincei.

PICES = Proceeding of the International Conference of Ethiopian Studies.

RRAL = Rendiconti della Reale Accademia dei Lincei, classe discienze morali, storiche e
filologiche.

RS = Revue Sémitque.

RSE = Rassegna di studi Etiopici.

RSO = Rivista degli Studi Orientali.

ix
 Signs

The researcher has used the following signs in his dissertation

[§] Indicates Section

┌ It uses to identify words, phrases of different variants on the edited text.

[ 1 ] It uses to separate numbers between the variants in the

Critical apparatus.

‡….‡ it is applied in the case of irremediable corruptions. acronym

x
 List of Tables

Transposition------------------------------------------------------------------------------------------------------------50

Banalization-------------------------------------------------------------------------------------------------------------53

Grammatical Number--------------------------------------------------------------------------------------------------54

Metathesis---------------------------------------------------------------------------------------------------------------54

Omission of a letter-----------------------------------------------------------------------------------------------------55

Polar error---------------------------------------------------------------------------------------------------------------55

Change of gender------------------------------------------------------------------------------------------------------56

Verb Change------------------------------------------------------------------------------------------------------------56

Morphosyntax---------------------------------------------------------------------------------------------74

xi
 Acknowledgments

“Thanks be to God for His indescribable gift” (2 Cor 9:15).

I would like to thank all the people who supported me and played a role in the preparation of

this dissertation. I begin by thanking the Ethiopian Orthodox Täwaḥәdo Church (EOTC) for

sponsoring this study. His grace Abunä Matewos, archbishop of Wälayta, facilitated the

sponsorship process during his tenure as head of the patriarchate office.

My sincere thanks go to Dr. Amsalu Tefera, my advisor from MA to PhD, without whose

continuous guidance, scholarly comments and corrections none of my academic work would

have been possible. He also facilitated for me the purchasing of two manuscripts from the

British Library and the Vatican Library. I deeply thank him for all his time and attention in

examining every point of my research over the years. I also thank my prestigious advisor

Professor Gianfrancesco Lusini for his scholarly comments and insightful suggestions.

My deepest gratitude goes to my day-to-day mentor and thesis supervisor, Prof. Orin Gensler,

my linguistics teacher from the time of my MA study. He spent much time with me at his

private home working for hours together with me on translation, textual edition, and

philological analysis. At no time did he say, “I feel tired, I can’t work now”; rather, he added to

my strength. I will never forget his hospitality, sweet tea, and warm smile. I have learned very

much from his comments, critical questions, and insightful suggestions.

I would like to thank my spiritual son Meseret Assefa for helping me in searching reference

books and for his computer assistance. My thanks goes to Dn. Daniel Kibret, Dr. Anaïs Wion,

Dr. Maija Priess, Dr. Joachim Persoon, Dr. Mersha Alehegne and Dr. Idris Mohammed for their

help. I am also grateful to all my family for their encouragement. Last but not least I thank the

Mәskayä Hәzunan monastery and school, especially Mämhәr Gäbrä Yoḥannәs and Deacon

xii
Tesfu, who relieved me of my responsibilities in the same monastery where I am serving during

the time of my PhD research.

For all this I praise my Lord God.

xiii
 Abstract

This dissertation presents a critical edition of Gädlä Filәṗos, which recounts the hagiography of

the 14th-century monk, Abunä Filәṗos, the third abbot (Ǝččäge) of Däbrä Libanos. The gädl

(hagiography) was written in the first half of the 15th century. It narrates the turbulent life of

Filәṗos from birth to death, including his major theological and political clashes with Kings

Amdä Ṣәyon and Säyfä Ar‘әd. Surprising elements of the gädl are Filәṗos’ religious defiance of

his father in childhood, and episodes of nudity in Filәṗos’ confrontation with the king. His

miracles and his covenant from God are included, as well as his Effigy ( mälkә’). The narration

of the “translation of his relics”, though found in some of the mss, is not included in this edition,

as it has already been published by Getatchew Haile. In preparing this edition, the researcher

consulted and carefully compared eight manuscripts altogether from various Ethiopian

churches and monasteries, and from the British Library and the Vatican Library. After collating

the different readings, the variants were summarized in the critical apparatus. The edition

includes a careful English translation of the gädl and the Effigy, with numerous annotations,

and linguistic and textual discussion. The dissertation is organized in eight chapters.

xiv
 CHAPTER ONE

INTRODUCTION

1.1 Background of the study

Ethiopia, as the oldest Christian nation in Africa, is of special importance to the historical study

of African religions.2 According to traditional sources, paganism and Judaism were practiced

side by side in Ethiopia before the introduction of Christianity. 3 As is well known, Ethiopia

accepted Christianity very early. The Ethiopian Orthodox Täwaḥәdo Church is one of the most

ancient Churches, founded in the 4th century.4 For Ethiopians, in any case, the introduction of

Christianity5 began with the conversion of Bakos, the eunuch treasurer of Queen Candace of

Ethiopia, who went to Jerusalem to worship the God of Israel in the 1st century A.D.6

The Gәʾәz7 hagiographies,8 along with the chronicles of some kings, are of great importance for

the reconstruction of the history of medieval Ethiopia.9 Regarding this Kinefe-Rigb says:

It is widely recognized that the hagiographical traditions are considered as an important

source for the study of the history of Ethiopic literature and for the history of the doctrines

2
Cf. Kaplan, 1984,
3
The Church of Ethiopia, A panorama of history and spiritual life, 1970, 1.
4
As a national Religion. Chaillot, 2002, 17
5
Anothor piece of evidence for the early introduction of Christanity to Ethiopia is that, according to the tradition, the
apostle St. Matthew preached the Gospel in Ethiopia and become a martyr there (Lule Melaku, 2008, 44; E.
Ullendorff, ‘Ethiopia and the Bible’ 1968, 62-68; F.L Cross, 2005, 874).
6
Chaillot, Ibid; Ac 8: 26.
7
Gәʾәz, the classical language of Ethiopia, is also called classical Ethiopic, Old Ethiopic or simply Ethiopic. It was
spoken in the kingdom of Aksum. (Weninger, in EAe, vol ii, 732)
8
Etymologically, the word hagiography is composed of two Greek words, hagios ‘saint’ and graphia ‘writing’.
Thus, hagiography is a writing that speaks about the deeds of saints and martyrs. The Gәʾәz word for hagiography is
ገድል gädl, derived from the verb ተጋደለ tägadälä, which means to contend. Hagiography is a term describing
literary products related to the veneration of the saints. In Ethiopian context, hagiography encompasses a number of
genres, or different types of texts: Vita, or Acts (Gädl), Miracles (Tä’ammǝr), Homilies (Dǝrsan), hymns and
hymnological compositions of different kinds, accounts about the translation of relics, and a number of smaller texts
like monastic genealogies, prayers etc. (Denis Nosnitsin in: EAe vol, II, 969).
9
The hagiographies which tell of saints from the Aksumite period (4th-9th centuries) were generally not written
until the 13th century and are of limited historical value (Kaplan, 1984). The date of the composition of a gädl is thus
a crucial factor. The hagiographical traditions about a local saint generally consist of four essential parts: these are
the story of his life, kidan or pact, the miracles attributed both in his life and after death and his mälk or the short
hymns composed in praise of his holy life (Taddesse, 1972, 3).

1
 and institutions of the Ethiopian church. Morover, they contain a great deal of materials

relating to cultural, social, political and even military history of the country. In addition some

information on historical and archaeological geography and economics, or art can be obtained

from them. The information thus obtained requires, undoubtedly, thorough checking and

critical analysis (Kinefe-Rigb, 1975, 57).

From a more local perspeciive, as Conti Rossini (1938, 409-10) writes, ‘The more I preoccupy

myself with the history of Ethiopia, the more I realize the importance of the study of local

traditions. Only when we are a little more informed of these traditions with their accounts of the

movements of peoples, with the advent (even if sometimes legendary) of successive chiefs, will

we have an accurate idea of the history of Ethiopia.’10 Taddesse Tamrat confirms the importance

of this theme when he writes,

‘A study of the miracles (of saints) offers a useful means of understanding the life and

beliefs of the people in the medieval period. They are of special intereset since they deal

with the day-to-day economic and social problems of the region with which the memory of

the saint is associated.’11

Guidi had also the following to say on the subject: ‘A class of sources very important for the

history of Abyssinia are the lives of saitns who had some influence on the events and the

development of the country’.12

The introduction of Christianity as the state religion marked a turning point in Ethiopian history.

The Nine Saints, who according to tradition came to Aksum about 480 AD, had instituted the

earliest monasteries in the Aksumite kingdom. It is apparent that, together with numerous other

monastic communities later established in Tәgre and Lasta, these ancient monasteries continued

10
Kaplan, 1984.
11
Taddesse, 1972, 112, no, 1
12
MRAL, ser.5, vol.ii (1896).
2
to be the cultural centres of Ethiopia. Until the middle of the thirteenth century, they provided the

only source of education in the whole of the Ethiopian Christian highlands.

In about 1248, however, a young monk named Iyäsus Mo‘a (c.1211-1292)13 came to Ḥayq and

opened a small monastic school at the island church of St. Stephen. While still a young boy, he

travelled to northern Tәgre, and joined the famous monastery of Däbrä Damo.14 There he studied

for many years under the abbot Abba Yoḥanni,15 who later conferred on him the monastic habit.

The school he opened at Ḥayq became famous as the first centre of higher Christian education

south of Lasta.16

One of the most outstanding pupils of Iyäsus Mo‘a was Abba Täklä Haymanot17 of Šäwa.18 He

spent some nine years with Iyäsus Mo‘a, who gave him his first serious Christian education.

13
Abba Iyäsus Mo‘a was the founder and abbot of Däbrä Ḥayq St. Ǝstifanos monastery. He was one of the most
eminent personalities of Ethiopian monasticism. Iyäsus Mo‘a was born around 1211 at Daḫna district in Gonder
(Bägemdәr). His father was Zäkrstos and his mother Egzi’akәbra both were pious and devoted Christians (Lule
Melaku, 2010, 51). Taddesse (1970,20) says ‘Daḫna’ is in northwestern Wällo, Lasta, but Lule Melaku and
Stanislaw Kur, Steven Kaplan, and Denis Nosnitsin (in EAe, vol, III, 257) say ‘Daḫna’ is in Gonder (Bägemdәr).The
hagiographer of Iyäsus Mo‘a locates this place in Bägemdәr (Gädlä Iyäsus Mo‘a, ed. and tr. Kur, S.,in CSCO, vol,
259, script Aeth., tomes 49, 50 (1965), p. 5).
14
Däbrä Damo is one of the oldest Ethiopian monasteries. Located on top of a mountain plateau entirely surrounded
by steep cliffs in the district of Bizät, eastern Tigray, it can only be reached by climbing. The foot of the amba is
connected by a dry-weather road to the Addigrat- Adwa main highway (Tsegay Berhe, in EAe, vol II, 17).
15
Abba Yoḥanni of Däbrä Damo was, according to some medieval Ethiopian sources, an abbot of the monastery of
Däbrä Damo and a spiritual teacher of both of the prominent monastic leaders of Ethiopia during the late 13th –early
14th century: Iyäsus Moʾa of Däbrä Ḥayq Ǝsṭifanos and Täklä Haymanot of Däbrä Libanos of Šäwa. No
hagiographic sources that feature Yoḥanni as the protagonist are known. The only texts that provide information
about his life and activities are: the so-called Homily in honour of Iyäsus Moʾa, the Acts of Iyäsus Moʾa, the Acts of
Täklä Haymanot (the Däbrä Libanos recension) and his commemoration note in the Sǝnksar; and the Acts of
Zämikaʾel Arägawi. These sources refer to Yoḥanni mainly in connection with the role allegedly played by him in
the monastic investitures of both Iyäsus Moʾa and Täklä Haymanot (Iosif Fridman, in EAe, vol, 5, 87).
16
Taddesse, Revival of the Church (1200-1526), 1970, 20
Täklä Haymanot means ‘Plant of Faith’. His gädl says: እምይእዜሰ፡ ይኩን፡ ስምከ፡ ተክለ፡ ሃይማኖት፡፡ ዝ፡
17

ብሂል፡ ተክለ፡ አብ፡፡ ተክለ፡ ወልድ፡፡ ተክለ፡ መንፈስ፡ ቅዱስ፡፡ ‘After this let your name be “Täklä
Haymanot”; this means, “the plant of the Father; the plant of the Son; and the plant of the Holy Spirit.”’ ሰላም
ለዝክረ፡ ስምከ፡ ዘጥንተ፡ ፊደሉ፡ መስቀል፡፡ ‘Salutation to the memorial of your Name whose first letter is a cross
(ተ)’ (Gädlä Täklä Haymanot, 2004 E.C., 460).
18
‘Täklä-Haymanot was born about 1215 at Ṣilalish in Zoräre, in what is today the district of Bulga’ (Taddesse,
1972, 160). He travelled widely and studied in some of the great monasteries of Ethiopia, and eventually returned to
Šäwa and set about establishing a community of evangelizing monks and nuns, based in a cave set in the wall of a
great gorge of a river now known as siga wedem, in the district of Grarya on the northern boundary of the Šäwan
plateau. Täklä Haymanot is said to have retired in his old age to a solitary existence as a lone ascetic in a cave near
his monastery, engaged in endless prayer and self denial until his death around 1313 (Campbell, 2014, 3).
3
After that Täklä Haymanot decided to visit the ancient monastic centres in northern Ethiopia. He

went to Däbrä Damo and other places. Then he returned to Šäwa and, after many years of

evangelical work, established the monastery of Däbrä Asbo or Däbrä Libanos. Some traditions

also credit him with an important political role during the re-establishment of the Solomonic

dynasty by aṣe Yәkunno Amlak.19

The monastery of Däbrä Libanos (originally Däbrä Asbo20) was founded in the 13th century in

Gәrarya, a location between the kingdom of Damot21 and the Muslim sultanate of Šäwa.22 When

the news of Täklä Haymanot’s settlement in Gәrarya spread among the Christians, many came to

join him: ‘When they heard his fame, the men who lived in distant areas came to abunä Täklä

Haymanot, they took the yoke of monasticism from his hands, and they stayed with him.’23

Among these people, Abunä Filәṗos (AF) was one of those who came to abunä Täklä Haymanot

in his youth. According to Gädlä Filәṗos (GF), he was eager to enter the monastery of abunä

Täklä Haymanot.

ወሶበ፡ ኮነ፡ ከመዝ፡ ሐለየ፡ በልቡ፡ ብፁዕ፡ ፊልጶስ፡ ወይቤ፡ እመሰ፡ ታፈቅረኒ፡
እግዚኦ፡ ምርሐኒ፡ ፍኖተ፡ ኀበ፡ አይ፡ መካን፡ አሐውር፡ እስመ፡ ተአምር፡ ከመ፡
አልቦ፡ ውስተ፡ ዛቲ፡ ሀገር፡ ምኔተ፡ መነኮሳት፡ እሑር፡ ወእኅድር፡ ታሕተ፡
ጽላሎቶሙ፡፡ ወበይእቲ፡ ሌሊት፡ አስተርአዮ፡ መልአከ፡ እግዚአብሔር፡ በሕልም፡
ወጸውዖ፡ ሥልሰ እንዘ፡ ይብል፡ ፊልጶስ፡ ፊልጶስ፡ ፊልጶስ፡፡ ወይቤሎ፡ ነይ፡
እግዚኦ፡ ወርእየሰ፡ ኢርእዮ ለውእቱ፡ መልአክ፡ ወባሕቱ፡ ሰምዐ፡ ቃሎ፡፡ ወይቤሎ፡
ዝኩ፡ መልአክ፡ ተንሢአከ በጽባሕ፡ ሑር፡ መንገለ፡ ምሥራቅ፡ ምሕዋረ፡ አሐቲ፡
ዕለት፡ እምዝየ፡ ወኅሥሥ፡ በምድረ፡ ግራርያ፡ ሀገር፡ እንተ፡ ትሰመይ፡ አስቦ፡
ወበጺሐከ፡ ህየ፡ ዕርግ፡ ውስተ፡ ጾላዕት ዐቢይ፡ ወበህየ፡ ትረክብ፡ ብእሴ፡
እግዚአብሔር፡ ዘስሙ፡ ተክለ፡ ሃይማኖት፡፡24

19
Taddesse Tamrat, ibid.
20
Däbrä Asbo was located in a pagan area in the province of Šäwa (Lule, 2010, 60), It was renamed Däbrä Libanos
by aṣe Zärә‘a Ya‘әqob in 1445 (Perruchon, 1893). This monastery has four different names, namely Däbrä Asbo,
Elam, Gәrarya and Däbrä Libanos (Gädlä Täklä Haymanot, 2004E.C, p. iii).
21
‘Until the Muslim invasions of the sixteenth century, Damot referred to the region immediately south of the Blue
Nile, and west of the sources of the Awash river. Its limits are indefinable, but it may have extended as far west as
the Didessa, and as far south as the region of Innarya. To the east, it probably bordered on Hadya, and Conti Rossini
thinks that the region of Wälamo may have also been included in it’ (Taddesse 1972, 121, note 1).
22
Campbell, 2014, 2
23
Taddesse (1972,172)
24
Cf. sec 54 and 57
4
 ″And when it became like this, the blessed Filәṗos thought in his heart and he said, ‘If
You love me, O Lord, show me the way to the place where I should go. For You know
that in this city there is no monastery for monks. Let me go and dwell under their
shadow.’ And in that night, the angel of the Lord appeared to him in a dream and he
called him three times, saying ‘Filәṗos, Filәṗos, Filәṗos.’ And he said, ‘Yes, Lord!’ But
[Filәṗos] did not see this angel at all but only heard his word[s], and that angel said to
him, ‘Upon awakening in the morning, go a journey of one day from here towards the
east, and in the land of Gәrarya search for the city which is called Asbo. And arriving
there, go up to a great cave and there you will meet a man of God whose name is Täklä
Haymanot.″

Abunä Filәṗos (AF) (1274-1348) was the third abbot of Däbrä Asbo. His father's name was

Abreham; his mother's name is not mentioned in the gädl. According to his hagiography, he was

born in Zәma25, in the Lät region, the population of which was predominantly pagan. When he

decided to become a monk, he went to Däbrä ‘Asbo and after three years he received the habit

and askema from abunä Täklä Haymanot. Soon he was ordained as a priest and succeeded abunä

Elsa‘26 as abbot in 1314. Filәṗos had close links to the Metropolitan abunä Ya‘әqob27 and

assisted in the organization of Ya‘әqob’s program of missionary activities. ‘Like some other

monastic leaders, Filәṗos is remembered for his clashes with aṣe Amdä Ṣәyon I (1314-44)28,

25
According to Getatchew Haile (1990, 99), this place is in the land of Aräb, apparently in today’s Goğğam but
Daniel Kibret (2006, 191) opposed the idea and says that it is West of (near to) Däbrä Libanos because Abba Filәṗos
came from his birth place to Däbrä Libanos only in one day travel; but Heruy, (1921E.C.) in the contrary says that
the birth place of Filәṗos is in the district of Sälale called Haro. However, the researcher agrees with Daniel’s
suggestion.
26 Elsa‘(ኤልሳዕ) was the second head of the monastery of Däbrä ‘Asbo after abba Täklä Haymanot, the celebrated

saint. According to the early 16th century acts of Täklä Haymanot, the saint appointed Elsa‘shortly before his death
(Budge, 1906). Elsa‘ held office for three months only before he died. His death was predicted by a certain deacon,
who miraculously returned from the dead only in order to bring the message of Täklä Haymanot to his disciples. He
was doomed to die and be substituted by Filәṗṗos. The prophecy was fulfilled three days later. for a somewhat
different chronology. He is praised for his piety but otherwise almost nothing is known about him. However, the
persistent repetition of “the arisen monk’s” story in a number of sources suggests that the transferring of the office
from Elsa‘ to Filәṗṗos was an important and possibly turbulent event, the original purpose of the story being
seemingly to legitimate Filәṗos’s abbotship (Denis Nosnitsin, In EAe, vol, 2, 266-67);
27
Metropolitan (1337-44). He succeeded abba Yoḥannǝs and he arrived in Ethiopia before Ewosṭatewos left for
Egypt in the reign of patriarch Benjamin of Alexandria (1327-39) (Taddesse Tamrat 1970, 87). For more
information, see (Daniel, 2006 E.C, 78-81).
28
Amdä Ṣәyon is considered to be one of the most outstanding Ethiopian emperors. It is generally accepted that he
was a grandson of aṣe Yәkunno Amlak and a son of aṣe Wәdm Räad (Taddesse Tamrat, in PICES 4, vol. 1, 505).
Amdä Ṣәyon was marked by the growth of a monastic movement (Monasticism). The extension of the territory
under Amdä Ṣәyon’s way was followed by the migration of groups of monks from the older Christian regions to the
newly conquered areas. During Amdä Ṣәyon’s reign they founded a number of new monastic communities of the
5
whom he openly reproached for his marital practices and his interference in church matters.

Under aṣe Säyfä Ar‘әd (1344-71)29 (in the time of abunä Sälama “the Translator”), he suffered

further persecutions: he spent some time in custody at Zǝway and was expelled from one

province to another. At the age of 74 years and nine months, Filәṗos died in exile in Däbrä

Ǝnqw‘ә in south Gondär on 28 Hamle and was buried there30 (Kaplan, ‘Filәṗos’ in EAe, vol II,

pp. 538-39).

Gädlä Filәṗos, published from a single manuscript 31 (Turaiev, 1908), is supposed to have been

written during the tenure of Yoḥannәs Käma32 who is mentioned in the colophon. Enrico Cerulli

recorded another manuscript of this work (ms. VatCerAeth 167, fol. 3r-74v). EMML 6771 (19th

century) contains still another copy of the Gädlä Filәṗos (fol. 3r-74v). Attached to the gädl in

Pachomian order. From there missionary activities were launched among the local rulers and their subjects in the
vast southern territories (where the evangelization was co-ordinated by Däbrä Libanos of Šawa), around Lake Ṭana,
in Goggam. The impact of this movement could well have been given by the representatives of the Coptic Church in
Ethiopia (abunä Ya‘әqob). Many Ethiopian sources also report a serious conflict between the Emperor, on one side,
and some prominent monastic leaders, the Metropolitan himself and representatives of the secular clergy, on the
other. They accused Amdä Ṣәyon of polygamy, his having many concubines and an incestuous liaison with his
mother. In his turn, Amdä Ṣәyon persecuted such monastic leaders as Bäṣälotä Mika’el, Anorewos, Aron, Filәṗos of
Däbrä Libanos and others and then exiled them, dispersing them to different parts of the country. The real cause of
the conflict, which continued in the time of Amdä Ṣәyon’s son, aṣe Säyfa Ar‘әd, is still not quite clear (Joanna
Mantel-Nieúko – Denis Nosnitsin, in EAe, vol 1, 228-229).
29
Säyfä Ar‘әd (1344-71) ‘was the son and successor of aṣe Amdä Ṣәyon I. … The “short chronicles” and the
commemoration in the Sәnkәssar for 21 Ṭәqәmt praise Säyfä Ar‘әd for his campaigns against Egypt and Haqqaddin
II. ... The texts composed in a monastic context have a less positive view of Säyfä Ar‘әd, whom they accused of
polygamy. Säyfä Ar‘әd broke his pact with the metropolitan abunä Ya‘әqob by marrying three women, and thus
aroused the opposition of Ya‘әqob (consequently expelled to Egypt) together with the monks Filәṗṗos, Aron and
Anorewos’ (Marie-Laure Derat in EAe, vol. iv, 568).
30
Däbrä Ǝnqw‘ә is a mountainous monastery found in south Gondär in the district of Sәmada. It was the last
destination of abunä Filәṗos, who was buried there (Daniel 2006 E.C, 297). Kaplan (1984) says his birth place was
in Haqqalit, Tǝgray; but besides the gädl, the researcher has confirmed from the mouth of the administrator of the
church, gäbäz (Abba Hayle Maryam), that it was actually in Däbrä Ǝnqw‘ә, as he learned in his field trip to Däbrä
Ǝnqw‘ә to find Gädlä Filәṗos.
British Library, Orient. 728, 18th century.
31
32
Yoḥannǝs Käma was eččäge of Däbrä Libanos in the 15th cent. He was the seventh head of the monastery of Däbrä
Libanos of Šäwa, successor of Yoḥannәs Sәwwәr and a contemporary of aṣe Yәsḥaq. The tenur of Yoḥannәs Käma
marks an important phase in the development of Däbrä ‘Asbo and its literature. As reported in the Zena Däbrä
Libanos, Yoḥannәs Käma ordered the construction of a church in which the relics of Täklä Haymanot were installed.
Besides, he was the first abbot of Däbrä ‘Asbo to accept lands granted from the royal court (Stephane Ancel, in EAe,
vol, 5, pp. 81-.82). According to Lәdätä Abäw (Getatchew, 1982) ‘‘He [Yoḥannәs Käma] was the one who sat on
the chair of Abunä Täklä Haymanot’’. Kinefe-Rigb (1975, 98) also says that he was Ǝččäge of Däbrä Libanos and
was believed to have originally been a Muslim; he first came to Ethiopia as merchant.

6
EMML 6771 there is the story of the translation of Filәṗos’ relics to Däbrä Libanos (fol. 77r–

87v). It is to be noted that this final quire made of ten folios belonged originally to a different

manuscript, much more older than the first part of the codex, and the two parts were bound

together in the 19th c.

Many saints’ lives available in Ethiopic manuscript collections of European libraries have been

published, translated and annotated. Ethiopian hagiographies attracted the attention of scholars

somewhat later than the Ethiopic Bible and historiography: the Acts of abba Yoḥanni appear to

be the first Vita of an Ethiopian saint entirely edited in its original text and translated into a

European language (Basset, 1884). This was soon followed by Jules Perruchon’s study of

Lalibala’s hagiography (Perruchon, 1892), and Ignazio Guidi’s publication of Gädlä Arägawi

(Guidi, 1896) and Carlo Conti Rossini’s publication of Gädlä Täklä Haymanot (Conti Rossini,

1896).

These edited and translated texts made a considerable contribution to the understanding of the

history of medieval Ethiopia. Starting from the early twentieth century, the number of editions

grew quickly, in particular thanks to the efforts of Turaiev, Guidi, Conti Rossini and other

students of Ethiopic hagiography. However, many hagiographies which have not yet been edited

and translated are collected and preserved in Ethiopian monasteries, churches and libraries. One

of these works is the hagiography of Abunä Filәṗos of Däbrä Libanos, a 14th-century saint.The

researcher has carried out a critical edition and annotated translation of this hagiography as the

subject of his PhD dissertation.

This dissertation comprises eight chapters. The first chapter provides a brief introduction about

the topic. A review of related literature, description of the text, philological analysis of Gädlä

Filәṗos, and edition of the text are provided in the following chapters.

7
 1.2 Statement of the Problem

Gәʾәz hagiographic works, in addition to their literary value, constitute by far the largest group of

sources for medieval Ethiopia history; Guidi (1903) says, ‘Besides their literary value, the Gädls,

or the lives of the monks and saints of Ethiopia, are often useful for the study of the political

history of the country.’33 Turaiev (1908), working from a single manuscript and using old

methods,34 long ago published the text of GF, but he neither critically edited the text (according

to the Neo-Lachmannian method)35 nor translated into English. The church of Daḫәna36 and

Daniel Kibret have both independently translated the Gәʾәz text into Amharic. In the present

work, for the first time, the researcher presents a critical edition and English translation of GF.

The study addresses the following research questions:

 What are the literary sources that found in the gädl and by whom it [the gädl] was composed?
 What are the descriptions and contents of each text?
 Who was Abunä Filәṗos and what missionary work did he perform?
 How can we reconstruct the original text of GF and develop the relationship of the mss into a
family?
 How many copies of GF are extant in the various monasteries, churches, archives, foreign
libraries and private possession?
 What are the philological, historical, cultural and theological values of the text?

33
See also Conti Rossini, 1896, 97; and 1938; Pereira, 1894, 3.
34
It is also called codex optimus (the best manuscript). According to this rule, one should choose what seems to be
the most correct and clearest of the mss, and print it in his edition exactly, without even correcting evident mistakes;
these mistakes will be corrected only in the translation (Marrassini, 2008, 8).
35
The Neo-Lachmannian method identifies manuscript families by their conjunctive errors that could not have been
produced independently in more than one mss. On the basis of conjunctive errors, the family of the mss. (stemma
codicum) can be formed. In the critical apparatus are listed deviations from the reading of the majority of the
families. Thus the editor has been able to eliminate the mistakes and reconstruct the original text (Marrassini 2008,
10-12).
36
The church of Daḫәna is found in North Šäwa near to Däbrä Libanos monastery.
8
 1.3 Objective of the Study

1.3.1 Main Objective

The main objective of the study is to introduce the text (of GF) through a critical edition (text

reconstruction) and translation.

1.3.2 Specific Objectives

The specific objectives are to:

 Collate the existing versions of GF, and attempt to construct the archetype and critically
edit by using the Neo-Lachmannian method.

 Identify the content, structure, and functions of the messages contained in the text.
 Translate the text (Image of GF).
 Show the philological, historical, cultural and theological values of the text.
 Analyze the text from linguistic and philological point of view.

1.4 The Scope and Limitations of the Study

This study is carried out based on eight manuscripts, collected from different parishes,

monasteries, archives and foreign libraries. The collection comprises mss from: British Library

(orient 728, ff 150r-199r) [1 ms], Vatican Library [1ms], Dima Giyorgis church [1 ms], South

Gondär (Däbra Ǝnqw‘ә St. Mary monastery) [2 mss], Hagärä Sälam (Abunä Filәṗos Church) [1

ms], National Archives and Library Agency, NALA [1 ms], Miṭaq Täklä Haymanot Church [1

ms]. The British Library manuscript was the one used by Turiaev; Acoordingly the researcher is

limited to these eight witnesses for this project; secondly in some but not many manuscripts, the

story of the translation of the relics of Abunä Filәṗos is also found together with his Gädl; an

annotated translation was done by Getatchew Haile (1990). The translation of the relics will not

be dealt with in this dissertation.

9
 1.5 Significance of the Study

One of the importances of this study is to show the reconstructed text of GF by restoring the lost

readings through a critical edition of the text.

Like all hagiographical writings, the vita of Filәṗos deals with the life of the saint, his

missionary activities, miracles and other social, political, cultural and historical issues of the

period. In politics it tells us how the kings interfered in religion; in historical issues it tells us

about the events and experiences of king Amdä Ṣәyon and king Säyfä Ar‘әd; in toponymy it tells

us about the names of some old cities and districts, which are completely changed today.. Like

some other monastic leaders, Filәṗos is remembered for his clashes with aṣe Amdä Ṣәyon, whom

he openly reproached for his marital practices and his interference in church matters. He was

tortured, but did not retract his accusations; along with his disciples, he was sent into exile; he

preached to the local population and worked miracles. His history occupies an outstanding place

in the reconstruction of the religious, cultural and political history of the country in the medieval

period.

10
 CHAPTER TWO

REVIEW OF RELATED LITERATURE

The contribution of Gәʾәz hagiography is of major importance for the reconstruction of medieval

Ethiopian history; this is not only because of the clerical monopoly of the literary art at that time

but also because of the intensively religious milieu of medieval Ethiopia. For all that, however,

the hagiographical traditions37 transmitted to us over the centuries are still not fully studied. GF

is supposed to have been written under the tenure of Yoḥannәs Käma in the 15th century. The text

comprises useful historical, religious, cultural and political issues of the medieval time. An

edition of GF was published by the Russian scholar Turaiev in 1908; this, however, is not a

critical edition, and although a translation was supplied, it was in Latin, a language which is not

accessible to many scholars today. Still needed today are a critical edition, a discussion of the

content of the text, and a translation into a modern language, i.e. English. This is the goal of the

present PhD dissertation.

Turaiev (1908)38 published the gädl from a single ms and translated it into Latin. The availability

of references about the gädl is much less. Many scholars make reference only to the published

gädl and to nothing else. Almost all of the few available references are written in foreign

languages like Latin, Italian, Russian, etc. A few sources are in English, such as Kaplan’s article

in the EAe, Taddesse Tamrat (1972). 39

37
The hagiographical traditions about a local saint generally consist of four essential parts: (a) the story of his life:
his evangelical work and/or his monastic pursuits in an isolated hermitage; (b) the Kidan, or pact, which he received
from God in return for his endeavours. (c) the miracles attributed to him both in his lifetime and after his death; and
(d) his Mälkә’, or the short hymns composed in praise of his body parts (Taddesse Tamrat, 1972, 2-3).
38
Turaiev (ed., tr.), Vitae sanctorum indigenarum. II. Acta s. Aaronis et Philippi, Louvain 1908 (CSCO, vol. 30, 31)
39
Kaplan, ‘Filәṗos’ in EAe, vol ii, pp. 538-39, the monastic holy man (1982), Taddesse Tamrat, Church and State in
Ethiopia, 1270-1527.
11
 2.1 The contribution of GF in the reconstruction of medieval Ethiopian history

GF has many contributions to the reconstruction of medieval Ethiopian history. The reason is that

Abunä Filәṗos wandered from place to place; the name of these many ancient names of places

are incorporated in the gädl. Besides, the state of Church and the role of kings in the 15th century

are part of the narration; therefore, the gädl helps us to know Church and state in Ethiopia in that

specific century, the geographical settlement of the country, the lost and changed names of

ancient places, the substantive culture and custom of the people, the social, economical and

historical events of the country.

Kaplan’s article reports on the missionary activities of Abunä Filәṗos; he says, ‘Filәṗos had close

links to the Metropolitan abunä Ya‘әqob and assisted in the organization of his program of

missionary activities. The Gädl reports that Filәṗos dispatched eleven pupils of abunä Täklä

Haymanot – called in the sources ‘teachers’ (mämhәran) or ‘hand-appointed’ (nәburanä әd) – to

build new monasteries and spread Christianity in respective regions of Šäwa and provinces

further to the south.’40

Similarly Taddesse Tamrat (1972, 176) says, ‘The disciples among whom Ya‘әqob made this

arrangement are said to have been twelve in number, including Fīlipos. … It is however very

clear from the geographical setting that the bishop intended to cover all the corners of the

province of Shäwa and that he sent his emissaries in different directions from the central

plateau.’

The Ethiopian Orthodox Täwaḥәdo Church (EOTC) says that, from the 10th to the 15th century,

the EOTC made great efforts to restore what had been destroyed in the 9th century.41 Significant

achievements and great progress were made in architecture, which produced churches of

40
Kaplan, ‘Filәṗos’ in EAe, vol ii, pp. 538
41
In the 9th century Yodit (Gudit) rose against Christanity and devastated the Ethiopian Orthodox Church, destroying
life and property of great religious and historical heritage.
12
international importance and recognition. The Gospel was preached far and wide in the country.

Monastic life was again reorganized, paganism was reduced very greatly; the number of Holy

Books were translated from Arabic to Gәʾәz.42 Between the years 1270-1468 the Ethiopian

Church exerted considerable pressure on the non-Christian peoples within the borders of the

Solomonic state. Damot, Mugär, Goğğam, and Därra were just a few of the areas which felt the

impact of the monastic missionaries.43

Three great monks contributed very much to the development of Ethiopian monasticism in this

period: Iyäsus Mo‘a, Täklä Haymanot and Abba Filәṗos, forming three successive spiritual

generations of monastic leaders. Taddesse states that the arrival of Iyäsus Mo‘a marked a turning

point in the story of the evangelization of Ethiopia.44 Abba Iyäsus Mo‘a opened a church and a

monastic school at Däbrä Ḥayq. When the students graduated and left Däbrä Ḥayq they

established their own monastic and educational centers in different areas.45 This tradition

continued up to Abba Täklä Haymanot and Abba Filәṗos of Däbrä Libanos. In the revival of

monasticism in Ethiopia Abba Iyäsus Mo‘a played an important role, for he was a very hard

worker, enthusiastic and devoted in his life. Regarding this Taddesse says, ‘Apart from his

monastic virtues of humility and pious devotion to the services of the church, emphasized by his

late 15th century hagiographer, Iyäsus Mo‘a’s greatness lay in his considerable learning which

was unequalled by any of his contemporaries in Amhara. A living testimony of this is still seen in

the precious folios of what is believed to be his own MS of the Four Gospels which is today one

42
The Ethiopian Orthodox Täwaḥәdo Church Faith, Order of Worship and Ecumenical Relations, 1996, 8; Kaplan,
1982, 245-60; Taddesse Tamrat, 1972, 107
43
Kaplan, 1984.
44
Taddesse Tamrat, 1972, 58.
45
Among his most successful students: Abba Bäṣälotä Mikael who founded Däbrä Gol in Amhara; Abba Hirutä-
Amlak who founded the monastery of Däga Ǝsṭifanos on the island of Lake Ṭana; Abba Täklä Haymanot the patron
of Ethiopian Church who founded the monastery of Däbrä Libanos; Abba Yoḥannes founder of the monastery of
Kәbran Gäbrel on the island of Lake Ṭana; The famous scholar, writer and saint Abba Giyorgis founder of the
monastery of Gasәčča in Amhara; likewise Abba Gäbrä Ǝndryas, Abunä Aaron, Abunä Ǝstәnfasä krәstos and many
other can be mentioned (Lule Melaku, 2010, 53)
13
of the most treasured objects kept at the monastery of Däbrä Ḥayq.’46 Many hagiographic sources

regarding the life of Iyäsus Mo‘a are mentioned by Stanislas Kur, Conti Rossini, Kaplan, Kropp,

Cerulli, Samuel and the like. 47

Many of Iyäsus Mo‘a’s pupils later acquired considerable fame as monastic leaders of the

Ethiopian Church. Probably the most outstanding of these was Abba Täklä Haymanot of Šäwa,

who was the spiritual father of Abba Filәṗos. He is credited with evangelizing vast regions of

central and southern Ethiopia and founding the famous monastery of Däbrä Libanos in Šäwa.

Some traditions also credit him with an important political role during the re-establishment of the

Solomonic dynasty by aṣe Yәkunno Amlak.48 He visited Axum and other monasteries of Tәgre,

such as Däbrä Damo; some said that he made a pilgrimage to Jerusalem.49 Before the middle of

the thirteenth century, no independent monastic community had been established outside of

Axum and its surroundings. Later St. Täklä Haymanot was summoned by God to become a

missionary. Regarding his calling Gädlä Täklä Haymanot says the following:

… ወይእዜኒ፡ ለምንት፡ ኮንከ፡ ነዓዌ፡ አራዊት፡ እስመ፡ ዝ፡ ግብር፡ ኢይደሉ፡ ለካህናት፡

ዘእንበለ፡ ለአሕዛብ፡ እለ፡ አፍአ፡፡ ለካህናትሰ፡ ግብሮሙ፡ ምህሮ፡ ሃይማኖት፡ ወገሥጾ፡

ሕዝብ፡፡ እምይእዜሰ፡ ኢትኩን፡ ነዓዌ፡ አራዊት፡ ወኢመስተጽዕነ፡ ፈረስ: አላ፡ ኩን፡ ነዓዌ፡

ነፍሳተ፡ ሰብእ፡ ለመንገለ፡ እግዚአብሔር፡፡

... And now why do you become a hunter of wild animals? Because this deed is not fitting for

priests except for gentiles who are outside [of the faith]. But for priests, teaching of the faith and

rebuking of the gentiles are their deeds. And now do not be a hunter of wild animals and

horseman, but rather be a hunter of the souls of men (lit. life of people) to [be brought] to God.50

46
Taddesse Tamrat, The abbots of Däbrä Ḥayq 1248-1535, JES, vol 8, 1970, 90
47
Stanislaw Kur – Steven Kaplan – Denis Nosnitsin, in EAe, vol, III, 259
48
Denis Nosnitsin, in EAe, vol, IV, 831
49
Lule Melaku, 2010, 55
50
This recalls Jesus’ command to be “fishers of men” (Mt. 4:19).
14
One of the challenges that Abunä Täklä Haymanot faced during his evangelical activity was the

anti-Christian movement undertaken by the pagans in Šäwa. In Täklä Haymanot’s gädl and in

related hagiographies of the Däbrä Libanos cycle, these pagan activites are said to have been led

by the legendary Motälomi, king of Damot.51 Täklä Haymanot’s coming to Ḥayq is of greater

significance for the important role that his community of Däbrä ‘Asbo would soon play in the

expansion of Christianity.52 His successful missionary activities secured him the title of ‘New

Apostle’ of Ethiopia,53 because he became bishop and eččäge (head of the Church).54 After

spending the end of his life in prayer, Abunä Täklä Haymanot died in 1313. He was canonized a

saint by the Ethiopian Orthodox Täwaḥәdo Church, and also by the Coptic Church – the only

Ethiopian to be canonized by the Coptic Church.55 The main source on Täklä Haymanot is his

hagiography; the so-called Waldәbba recension owes its name to its editor Conti Rossini (ed.

1896; English tr. also in Budge, 1906).

Like his teacher Abba Täklä Haymanot, Abba Filәṗos of Däbrä Libanos also evangelized the

pagan inhabitants of Šäwa with his eleven disciples. From his childhood, Filәṗos clashed with

the people who worshiped rocks, trees, and rivers and with the sorcerers.56 The coming of Abba

Ya‘әqob from Egypt to Ethiopia encouraged Filәṗos in the evangelizing of people and

organization of the Church. The immediate successor of Abba Ya‘әqob, Abba Sälama II, was

also famous for his activity in the evangelization of the pagan areas and for promoting monastic

life.57

51
Taddesse Tamrat, 1972, 161. Täklä Haymanot baptized and converted king Motälomi to the Christian faith in
Damot (Hadya, Wälayta).
52
Ibid
53
ሐዲስ፡ ሐዋርያ፡ ሱታፌ፡ ቶማስ፡ ሰማዕት፡፡ በስባረ፡ እግሩ፡ ዘቆመ፡ መጠነ፡ ሰብዐቱ፡ ዓመት፡፡ The New apostle,
associated with the martyr Thomas, who stood for seven years on his broken leg (Tesfa, 1984 E.C., 65).
54
Lule Melaku, 2010, 60.
55
Sergew Hable Sellassie, 1972, 282.
56
For details of Filәṗos’s evangelizing, see his gädl below.
57
Lule Melaku, 2010, 62.
15
2.2 Textual history of GF- Most often a gädl was written some generations after the saint’s

death. Traditions about his life were collected by his monastic descendants and later compiled

into a book under the auspices of the abbot of the monastery. By contrast, the gädl of Abunä

Filәṗos is said to have been written by divine revelation.

ይቤ፡ ተኀሣሤ፡ ዝንቱ፡ ነገር፡ ወሶበ፡ ኀጣእኩ፡ ዘይዜንወኒ፡ በእንተ፡ ገድሉ፡

ወዐመታቲሁ፡ እመ፡ ሕጹጽ፡ ወውሑድ፡ ዘነበረ፡ እንዘ፡ ይሰደድ፡ እምሀገር፡ ለሀገር፡

ዝንቱ፡ ብፁዕ፡ አቡነ፡ ፊልጶስ፡ ገባእኩ፡ ውስተ፡ ማኅደርየ፡ እንዘ፡ አሐዝን ወእቴክዝ፡

በእንተ፡ ዘኀጣእኩ፡ ዜናሁ፡፡ ሰአልኩ፡ ኀቤሁ፡ በአንብዕ፡ ወአስተብቁዕዎ፡ እንዘ፡

እብል፡ ኦ፡ አባ፡ እስመ አንተ፡ ተአምር፡ ከመ፡ አነ፡ ኀጥእ፡ ወአባሲ፡ አርኢ፡

ኂሩተከ፡ ላዕሌየ፡ አኮ፡ እንበይነ፡ ጽድቅየ፡ ዘእስእለከ፡ ከመ ትክሥት፡ ሊተ፡ ኅቡአ፡

ምሥጢራቲከ፡ ወገድላቲከ፡ ወሕማማቲከ፡ ዘተዐገሥከ፡ በእንተ፡ ክርስቶስ፡ ወባህቱ፡

ጽህቁ ከመ፡ እንብብ፡ በአፉየ፡ ርኩስት፡ ወእጽሐፍ፡ በአጻብዕየ፡ ርሱሐት፡ ወይስምዑ፡

ቅዱሳን፡ መነኮሳት፡ ወቡሩካን፡ ካህናት፡ ወሰብእ፡ ምእመናን፡ እለ፡ ይጼውዑከ፡

በአሚን፡ ወዘንተ፡ ብሂልየ፡ ኖምኩ፡ እንዘ፡ እቴክዝ፡ ወሶቤሃ፡ በይእቲ ሌሊት፡

አስተርአየኒ፡ ዝኩ፡ አብ፡ ብፁዐዊ፡ በራእይ፡፡58

The investigator of this matter [the author of the gädl] said: ‘And when I could not find

anyone who could tell me about his combat and his years that this blessed father Filәṗos

spent, even if short and few, while he was wandering from place to place, I returned to my

home, distressed and sorrowful because I could not find any information about him.’ I

begged him [Abunä Filәṗos, in spirit] in tears and I beseeched him, saying, ‘O father, you

know that I am a sinner and transgressor. Show your charity to me. But it is not because

of my righteousness that I beseech you to reveal to me your hidden mysteries, your

combats and your affliction that you endured for the sake of Christ. Rather, I desire to

speak with my impure mouth and to write with my unclean fingers. And let holy monks

listen and the blessed priests and believers who call upon you in faith.’ And having said

58
Cf. sec. 21.
16
 this, I went sorrowfully to sleep. And at that time, this blessed father appeared to me in

that night in a vision.

About the composition of the gädl, Getatchew (1990, 76) mentions the following facts:

Turaiev and before him, William Wright (the cataloger of Ethiopic manuscripts in British

museum) had rightly argued that the gädl was composed during the tenur office of Abunä

Yoḥannәs Käma. In fact, according to the colophon of another copy of the manuscript

(gädl) preserved in an eighteenth or a nineteenth century manuscript, EMML 6771, ff 3r-

74r was composed during the reign of Yәsḥaq.

Daniel (2006 E.C., 197) points that, ‘the gädl was composed by Yoḥannәs Käma, who was the

seventh abbot of Däbrä Libanos who dictated many books in the 15th century and established the

Church of Däbrä Libanos.’

2.3 Birth and death of Abunä Filәṗos

The years of birth and death of Abunä Filәṗos are not mentioned in his gädl, which states only

his work and the age of his death: ‘Aged 74 years and nine months, Filәṗos died in exile on 28

Hamle’59; similarly, Heruy (1921E.C.,150) mentions, ‘at the age of 74 years and 9 months he

(Filәṗos) passed away and was buried in Amhara.’ He does not tell us his birth date but Daniel

(2006 E.C., 191) presents very clear calculations in his book:

The gädl does not tell us his date of birth, but at the end it discusses his acts in detail and how old

he was when he performed each of them: Then Filәṗos, the teacher of peace, died in peace at the

age of 74 years and 9 months. From his birth to his 15 th year he was in his father’s house; then he

went to Däbrä Libanos. He spent three years there before becoming a monk and twenty-two years

after becoming a monk until becoming an abbot of the monastery. From his promotion until his

exile twenty-eight years elapsed. After his exile, he spent three years in Tәgray, two years in

59
Cf. Sec. 251
17
 Wäläqa,60 three months in Dära, … six months on the island of Zәway and one year in Damot61.

All his years of exile were six years and nine months in total. – Abunä Filәṗos came to Däbrä

Libanos in his 15th year and spent 25 years in this monastery (3 years before becoming a monk,

22 years after becoming a monk); he became abbot of the monastery after Abunä Elsa‘. Abunä

Elsa‘was abbot for three months (from August 31, 1314 to October 30, 1315). Abunä Täklä

Haymanot died in August 31, 1314; therefore Abunä Filәṗos received this position [of abbot of the

monastery] at the end of October in 1315. According to the gädl, at that time he was 40 years old;

from this, his date of birth would have been in 1275.

2.4 Ordination

Christ gave the apostles special privileges to preach the gospel which were not given to others.62

When sending them off, He promised to be with them even unto the end of the world.63 This

promise is of course taken to be valid for their successors also. The patriarchate of Alexandria in

Egypt was the nearest Christian center to nominate a bishop for the confirmation of the Church

of Ethiopia. Since then the Ethiopia Orthodox Täwaḥәdo Church (EOTC) continued to be under

the Coptic patriarchate of Alexanderia until 1958.64 This is because the pseudo-canon of Nicea.

This false canon, which prohibited Ethiopians from occupying a hierarchical position (the rank of

a bishop) in their Church, was inserted later by the Egyptians.65 The insertion, which is found in

the book of the Law of the Kings (Fәtḥä Nägäst), says:

ወሰብአ፡ ኢትዮጵያ፡ ኢይሢሙ፡ ላዕሌሆሙ፡ ሊቀ፡ ጳጳሳት፡ እማእምራኒሆሙ፡ ወኢበሥምረተ፡ ርእሶሙ፡፡

60
Wäläqa is situated on the northwestern edge of Gonder, 4km from the center of the town.
61
Until the Muslim invasions of the sixteenth century, Damot referred to the region immediately south of the Blue
Nile, and west of the sources of the Awash River. Its limits are indefinable, but it may have extended as far west as
the Didessa, and as far south as the region of Innarya. To the east, it probably bordered on Hadya and Conti Rossini
thinks that the region of Wälamo may have also been included in it (Taddesse 1972, 121).
62
Mt 18:18.
63
Mt. 28:20
64
For 1600 years, around 111 bishops came from Egypt to Ethiopia (Abba Gorgorios, the history of EOTC, 1974
E.C., 9
65
Lule Melaku, 2008, 51.
18
The people of Ethiopia do not appoint archbishops upon themselves from their own scholars, by their own wish.66

This insertion is also found in the Ethiopian Synaxarium (Sәnkәsar).67 According to Lule (2008,

51), ‘It was inserted in the Arabic version of Fәtḥa Nägäst which was translated into Gәʾәz

during the time of Emperor Zär‘a Ya‘әqob. It is not found in the original Greek or Latin versions,

where the decisions of the Nicean council were documented.’

In order to bring bishops from Egypt, the Ethiopian king would send messangers to Cairo with

magnificent gifts of ivory and gold; this condition continued until 1958. After that the EOTC

decided to consecrate her own patriarch, so that the EOTC now became autocephalous. As stated

above, in the medieval period, ordination of bishops was performed by the Egyptian patriarich or

bishops. In contrast this the ordination of Abunä Täklä Haymanot was by God, regarding this

Lule Melaku (2010, 59) says the following,

During the Crusades after the death of Abunä Matewos, it was not possible to get

another bishop from Egypt. St. Täklä Haymanot, the abbot of Däbrä Libanos was elected

by the clergy and was appointed to be the head and bishop of the the Ethiopian Orthodox

Täwaḥәdo Church. He was ordained by God, and served the Church until the Egyptian

bishop Abunä Yoḥannes came to Ethiopia. Then, he left the bishopric office to Abunä

Yoḥannes.

The Waldәbba version of his gädl clearly states that he had already been ordained a priest, and

had officiated as such in Šäwa, long before he joined Iyäsus Mo‘a in Ḥayq.68

66
The Law of the Kings (Fәtḥa Nägäst), Nicea, Article, 50.
67
The text of the Synaxarium reads: When the king of Ethiopia asked Abba Michael to set a bishop over the country
of Ethiopia, famine and plague broke out in his land, and the rain was held back, and would not fall on the fields, and
great tribulation came upon the people (Synaxarium: The Book of the Saints of the Ethiopian Orthodox Täwaḥәdo
Church, Miyazia 10 (April 18) p.458).
68
Conti Rossini, Gädlä Täklä Haymanot, p. 104; the same point is also made in the Däbrä Libanos version which
describes his alleged missionary activities even before joining Iyäsus Mo‘a. Budge, 1906, p. 25-29.
19
In the reconstruction of Ethiopian history the ordination of Abunä Filәṗos is crucial in the revival

of monasticism. Abunä Filәṗos decided to become a monk, went to Däbrä Asbo and, after three

years of novitiate, received the habit and askema from abunä Täklä Haymanot (this is also

recalled in Täklä Haymanot’s hagiography); soon he was ordained as a priest. Turaiev’s text

does not tell us how and by whom AF had been ordained as a deacon, but in other versions, we

read that ‘he was ordained by Abunä Yoḥannәs.’69 Abunä Filәṗos was appointed as head priest

by the metropolitan abba Ya‘әqob (1337-1344). Concerning this Getatchew (1982, 29) quotes

the following from the gädl:

Abba Ya‘әqob inquired about those who had formerly taught and preached in Ethiopia.

They said to him, first abba Sälama preached the gospel, and after him the Nine Saints.

Then there arose a man, a great Apostle, whose name was Täklä Haymanot; his region

was Shoa. He preached in all the regions of Ethiopia and illuminated with his

preaching all Ethiopia like the sun. Now he has gone to his repose, but his (spiritual)

son, whose name is Filәṗos is on his chair. Having heard this information, Abba

Ya‘әqob gave an order that they should summon abba Filәṗos with all his spiritual

children. He chose from among them twelve men, including Filәṗos, their father. He

then said to them, teach and preach the gospel. Divide Shoa into twelve parts, as the

apostles divided the world into twelve parts. Their father, Peter, used to go them, to

each one where his portion was. Behold in your case too, let Filәṗos be for you in the

place of Peter. Put everything in his charge; let whatever he says be done.

69
ወእምዝ፡ ነሥኦ፡ አቡሁ፡ ለፊልጶስ፡ ወወሰዶ፡ ኀበ፡ ጳጳስ፡ አባ፡ ዮሐንስ፡ ዘሀገረ፡ ኢትዮጵያ፡ በመንግሥተ፡ ውድማርድ
(sic) ፡ ወረሰዮ፡ ወሤሞ፡ ዲያቆነ፡ ባረኮ፡ ወቀደሶ፡ ውእቱ፡ ጳጳስ፡ አባ ዮሐንስ፡፡ And after this Filәṗos’s father took him
[his son] to abba Yoḥannes of Ethiopia in the reign of Wәdmrad, and he ordained him deacon and the bishop
Yoḥannes blessed and sanctified him. MS ‘H’ and MS ‘L’ fol, 7r b, (EMML 6771, f8a ). It is also stated in the book of
the translation of the relics of Abunä Filәṗos of Däbrä Libanos, P, 7.
20
 2.5 The State of the Church in the reign of King Amdä Șәyon and his successor Säyfä
Ar‘әd
The era of king Amdä Ṣәyon (1314-44) and king Säyfä Ar‘әd (1344-1430) is well known for

four important historical events.70

1. The expansion of territory

2. The growth of monastiscism

3. A conflict between the emperors and and some prominent monastic leaders

4. Revival and growth of literature

As Taddesse says, ‘Amdä-Ṣәyon inherited the military and political problems of the turbulent

reigns of his immediate predecessors. These included the final consolidation of the powers of the

new dynasty in all the Christian provinces; programmes of expansion into the Agäw districts in

the north-west, the kingdom of Gojjam71 in the west, and Damot in the south-west; and the more

important struggle with the Muslims in the east and south-east’. This expansion of Amdä Ṣәyon

included the districts of Eritrea in the north, Bale in the south, Innarya in the west, and Harar in

the east. King Amdä Ṣәyon organized the kingdom in administrative regions and appointed

governors, and laws were codified. Both Amdä Ṣәyon and Säyfä Ar‘әd united the empire and

widened its frontiers.72

There was a serious conflict between the emperors and the prominent monastic leaders. The

conflict was not only with these monks but also with the metropolitan bishop who came from

Egypt. The reasons for the conflict concerned marrying one’s (deceased) father’s wife, polygamy

and the day of Nativity. Bäṣälota Mikael, Anorewos, Aaron, Filәṗos of Däbrä Libanos and others

70
Daniel, 2006, 13
71
According to my transliteration, the word should be written as ‘Goǧǧam’ but I quoted directly from Taddesss’s
book.
72
Taddesse Tamrat, 1972, 132; Lule Melaku, 2010, 82; Daniel Kibret, 2006 E.C., 15; Joanna Mantel-Nieúko –
Denis Nosnitsin, in EAe, vol, I, p. 229.
21
were persecuted by the kings.73 Since Abunä Filәṗos wanted to become a martyr, he came before

the king in Säwän with a desire to rebuke him. He was tortured, but did not recant his

accusations; along with his disciples, he was sent into exile.

In the Zagwe dynasty most kings were religious; they kept and respected the rule of the society

and the social ethics, restricting themselves (for example) to only one wife. But during the reigns

of Amdä Ṣәyon and Säyfä Ar‘әd, the rule was violated and they married more than one wife: this

situation distressed Abunä Filәṗos, who began to fight with them. Regarding this Cerulli (1956,

59-61, drawing upon the gädl) states the following:

“Arrival on that day, it was announced to the King that Abunä Filәṗos should come.

The King said: you should bring him tomorrow. The next day the King stood on his

throne and asked him: why do you come to me? The Blessed (Filәṗos) said: you have

married your father’s wife and what would you have done against the law of the

Gospel? So I have heard. The King said: what does it matter if I married her?

Ecclesiastical sources in question have told me that if I was not getting married that my

kingdom would not be successful. Filәṗos replied: You have misled wizards and

sorcerers as Satan. When the king heard this, he got very angry and ordered his officers

to slap him”.

In the time of king Amdä Ṣәyon a number of important works appeared, such as the Kәbrä

nägäst, which established the ideology of the Ethiopian Empire, the Mäṣḥafä mәśṭirä sämay

wämәdr, the Zena Ǝskәndәr, the Life of Hanna, St. Mary’s mother, and a collection of monastic

rules attributed to St. Anthony (Śәrә‘atä mәnkwәsәnna).74 Regarding this golden age Chaillot

says the following:

73
Ibid.
74
Joanna Mantel-Nieúko – Denis Nosnitsin, in EAe, vol, I, p. 229).
22
 The golden age and classical period of Gәʾәz literature went from the beginning of the 14th to the

16/17th centuries. From the end of the 13th century a new expansion is found in literature which

is characterized by translation, not from Greek but from Arabic, though with originals being

often in Coptic, Syriac or Greek; the texts are mainly theological works.75

2.6 Steadfastness of Abunä Filәṗos- Abunä Filәṗos was a holy man who brought faith and

work together in his spiritual life. He was steadfast, dedicated, devoted and enthusiastic for his

faith. He opposed the unethical actions of kings and rebuked them without fear.Abba Gorgorios

(1974 E.C, 40) compares the steadfastness of Abunä Filәṗos with that of John the Baptist.76 For

Herod had laid hold of John, and bound him and put him in prison for the sake of Herodias, his

brother Philip’s wife. For John said unto him, it is not lawful for thee to have her. And when he

would have put him to death, he feared the multitude, because they counted him as a prophet.77

At that time John was in jail. Similarly AF wandered from place to place, steadfastly rebuking

them (the two kings).

75
Christine Chaillot, 2002, 75.
76
ገድለ ፊልጶስና ክብረ ነገሥት እንደሚሉት ዐፄ ዓምደ ጽዮን የአባቱን ሚስት የእንጀራ እናቱን ዕቅብት አድርጎ ይዞ
ስለነበር አቡነ ፊልጶስ ረድአቸው አኖሬዎስ ዘጽጋጃን አስከትለው ወደ ቤተ መንግሥቱ ገብተው ያባትህን ሚስት ልትይዝ
አይገባህም ብለው ገሠጹት፡፡ ዮሐንስ ሔሮድስን የወንድምህን ሚስት ልትወርስ አይገባህም ብሎ እንደገሠጸው ንጉሡም
ተናዶ ከነረድአቸው ገረፏቸው፡፡ በዚያም ሌሊት የእነዚህን ቅዱሳን ደም የፈሰሰባት ከተማ በእሳት እንደወደመችና ዕጨጌ
ፊልጶስም ወደ ሰሜን ኢትዮጵያ መሰደዳቸው በሰፊው ተተርኳል፡፡ (አባ ጎርጎርዮስ፤ ሊቀ ጳጳስ፤ የኢ/ኦ/ተ/ቤ/ ታሪክ 1974
ዓ.ም ገጽ40)
As gädlä Filәṗos and Kәbrä Nägäst say, ‘When aṣe Amdä Ṣәyon married his father’s wife (his stepmother), Abunä
Filәṗos, followed by his disciple Anorewos of ZäṢәgağa, entered into the palace and rebuked him, saying, ‘It is not
fitting to marry your father’s wife,’ as John had rebuked Herod, saying ‘It is not fitting to marry your brother’s wife.’
The king was angered and whipped him with his disciple. On that night the city in which the the blood of those
saints was shed burned with fire and Ǝččäge Filәṗos was exiled to north Ethiopia; this is narrated widely. (Abba
Gorgorios,(Archbishop), Ethiopian Church History, 1974 E.C., P. 40).
77
Mt. 14:1-5
23
 CHAPTER THREE

RESEARCH DESIGN AND METHODOLOGY

3.1 Research Design

A research design is the set of methods and procedures used in collecting and analyzing measures

of the variables specified in the research problem. Based on the variants readings the researcher

has composed the recensio78 by the following steps.

1. Listing all the existing manuscripts, made by consulting all the existent catalogues;

2. Getting (the microfilms or the photographs of) all the manuscripts.

3. Giving an abbreviated indication (a siglum) to each of these manuscripts (usually the

initial of the city or the Library in which it is found); forinstance ‘D’ for Dima Giyorgis

Church, ‘H’ for Hagärä Sälam Church, ‘L’ for Däbrä Libanos monastery, ‘E’ for Däbrä

Ǝnqw‘ә, ‘M’ for Miṭaq Church, ‘B’ for British Library, V for Vatican Library. This will

also serve to indicate the variant readings in the critical apparatus at the end of the page.

4. Collating all these mss; this operation is usually done by copying whatever of these mss

word by word separately (e.g one word, or also one very short sentence under the other,

with some space in between), and by comparing the text of the other mss.

5. Grouping of the mss into families, each of them with its ancestor, called archetype or/ and

sub-archetype;79 studying the tradition of the text and building the stemma codicum.

6. The emendatio (‘‘emendation, correction’’ of the errors in the text). It can be done in two

ways. These are emendation ope codicum, emendation by means of the codices,80 and

emendation ope ingenii, emendation by means of the intelligence.81

78
Recension, in the sense of general examination and evaluation of the evidence of the codices.
79
This grouping must be done by the basic criterion of the conjunctive errors.
80
Making use of all what has been indicated above majority of the families.
24
This research employs a qualitative methodological approach. Critical edition, analysis of source

materials, and critical observations of the manuscript tradition are important aspects of this

scientific study.

Modern textual criticism has refined a methodology that has been developing over the centuries.

Its principles have now been generally accepted.82 The purpose of this dissertation is to

reconstruct gädlä Filәṗos’ original text based on Neo-Lachmannian method. Arguably there are

three major methods of critical edition, namely the Lachmannian method,83 the best (or base) text

method,84 and the Neo-Lachmannian method. For the reconstruction of GF, a complete survey of

all the available direct and indirect witnesses of the GF is very important. For the eight

manuscripts that were collected by the researcher, a genealogical tree (stemma codicum) is

established on the basis of conjunctive errors common to the witnesses descending from the same

sub-archetype. The text is established through the criterion of the majority of the families as

immediate offsprings from the archetype, using technical concept of conjunctive errors.

Classification of the manuscripts will proceed through editorial work involving recension

(recensio) and collation (collatio), eliminatio codicum descriptorum etc. Last but not least the

81
When the mechanical criterion is not sufficient, because the error is in the archetype, or the families are two, and
so numerically equivalent. In this case the editor has to resort on his own ability and sensibility, making also use of
the criterion of the lectio difficilior, or of that called usus scribendi (the stylistic and linguistic habits of the author).
82
Alessandro Bausi, ‘Philology’ as textual criticism, 2008, 13.
83
The Lachmannian method was for the first time proposed by Karl Lachmannian (1793-1851), a German
philologist. It is sometime called historical editing or common error method. He proposed that before critical edition
an editor should identify the relation between the manuscripts based on their common errors. He identified two steps
in critical edition: recension (the process of constructing the stemma) and emendation. The recension part includes
the task of collecting all extant manuscripts, identifying common errors (conjunctive errors), grouping manuscripts
into families and reconstructing the stemma based on common errors. This is followed by the emendation of the
archetype, where necessary (Saleman, 2000).
84
The best (or base) text method favours the presentation of a single text, with minor emendations, which is a
historically tangible exemplar among surviving witnesses (Altschul, 2006). The best text approach applies a good
manuscript to emend it rather than considering other witnesses. Proponents of this method have commented that the
Lachmaniann method appears misguiding or even fallacious in the potential establishment of a text which never
existed. This method does not neessarily imply the reconstruction of a stemma codicum that shows the relationship
between the manuscripts (Solomon Gebreyes, 2016).

25
GF, like all other scientific essay, to be ameliorated in the future and not established once and

forever, for the critical edition as ‘a working hypothesis.’

The main objective of critical editing is to produce a text that is as close as possible to the

original. Thus a description of the eight manuscripts of GF, linguistic and philological inquiries

into the text are considered. The critical apparatus at the bottom of every page presents all variant

readings. There are 257 sections in the GF text. Annotated translation is also given to the edited

Gädlä Filәṗos. GF was edited by Turaiev in 1908 on the basis of only one manuscript (which is

found in British Library, orient 728, ff 150r-199r). The present edition, by contrast, has been

prepared on the basis of eight manuscripts; therefore, this new edition is expected to yield a more

authentic text nearer to the original on the basis of the Neo-Lachmannian method. This includes

studying both the internal and external features of the manuscripts thoroughly, studying the

tradition of the text and building the stemma codicum of the text.

3.2 Methodology

Based on the above research design the appropriate research type is qualitative research method

within the framework proposed by the Neo-Lachmannian method: As it is mentioned, the

hagiography of Abba Filәṗos was edited and translated by Turaiev based on the best text (Codex

Optimus) approach. In this regard, choosing the Neo-Lachmannian method is undoubtly

appropriate in doing the critical edition. The Neo-Lachmannian method identifies the

manuscripts by their conjunctive error that could have been produced independently in more than

one manuscript. On the basis of conjunctive errors the family of the mss (stemma codicum) can

be formed. In the critical apparatus readings are given that deviate from the majority of the

families. Thus the editor has been able to eliminate the mistakes and come closer to

reconstructing the original text.

26
 3.3 Tools used and data collection process
Consulting catalogues both local and foreign was the primary means for collecting all existing

copies of GF, as much as possible. Both primary and secondary data were used.

The primary sources are the manuscripts of Gädlä Filәṗos that are available in various

monasteries, churches, libraries and microfilms. For this study the researcher visited many places

to collect the vita of Gädlä Filәṗos. The researcher was able to access the following eight copies.

The first is Gädlä Filәṗos, which is found in the British Library; the second ms is from Dima

Giyorgis. Two mss were found in South Gonder Däbra Ǝnqw‘ә St. Mary monastery. Another ms

is from Vatican Library, other from Hagärä Sälam Abunä Filәṗos Church near Däbrä Libanos

monastery. A 19th-century ms which is found in NALA, project number, EMML 6771, is part of

the study. The last ms was found in Miṭaq Täklä Haymanot Church, EMML 2142.

The secondary sources include related books, periodicals and other published materials related to

the topic.

3.4 Data Gathering

Since the basic tasks are textual edition, translation and analysis, the primary tools were

manuscripts: eight different versions of Gädlä Filәṗos were consulted. Other reference materials

and related books were also used. Much time was allotted for collecting the manuscripts and for

library work.

3.5 Field work

In this study, field work was conducted to collect useful materials and existing copies of the

hagiographical manuscript as well as other references to reconstruct the geographical setting of

the areas in which the saint operated in his evangelical work. Abunä Filәṗos was first buried in

South Gondär (Däbrä Ǝnqw‘ә), and his relics later translated to Däbrä Libanos. Thus these two
27
places were visited by the researcher including other significant towns and villages related to the

study. In order to find additional information from the principal informants the researcher

interviewed different informants. However as he heard from the informants a famous scholar

who knew about AF passed away before a year ago. Other four people narrated about AF, but

their narration is included in the gädl, nothing was new. In the Däbrä Libanos monastery there is

a small Church named by Abunä Filәṗos. On Hamle 28 (Aug. 4), gädlä Filәṗos is read in this

church; the researcher attended the reading ceremony at Däbrä Libanos.

28
 CHAPTER FOUR

LIST AND DESCRIPTION OF THE MANUSCRIPTS

This chapter presents the eight witnesses the researcher found for the acts of Abunä Filәṗos of

Däbrä Libanos. The sigla or ‘code’ for every manuscript is usually mnemonic, and is given by

taking the initial letter of the parish church or the province where it was found; in a few cases,

the siglum was assigned randomly. The following is a list of the eight mss with their sigla:

British Library 'B'

Dima Giyorgis 'D'

Däbrä Ǝnqw‘ә1 'E'

Däbrä Ǝnqw‘ә2 'F'

Hagärä Sälam 'H'

Däbrä Libanos 'L'

Miṭaq Täklä Haymanot 'M'

Vatican Library 'V'

4.1 British Library 'B' (Orient. 728)85

Shelf mark: Or. 728, (Gädlä Täklä Haymanot

and Gädlä Filәṗos). — Place: British Library,

London. — Columns: two. — Language: Gәʾәz.

— Size: 13.5in × 11.5in. — Folios: 199ff. One

unnumbered blank leaf at the end. The ms

85
The researcher purchased this ms online from the Brirish Library for 50 dollars; he would like to thank Dr.
Amsalu for facilitating the purchase.
29
contains two texts: the first part, The Life and Acts of Täklä Haymanot (ff. 3-145) was written

in a fine hand towards the middle of xviiith cent.; the second part is The Acts of Philip

[Filәṗos] (ff.147r-199r). William, the cataloger says, ‘On f. 147r, is a servie on honour of

this saint [Filәṗos], with musical notes.’ But the researcher couldn’t find this, even the folio

begins from 150r. — No. of lines: 20 to 23. — Material: Vellum. — Binding: Metal covers

of copper gilt, both front and back, with three crosses on each. — Date: 18th cent A.D.86 —

Scribe: Qirqos and Mnase. — Special features: The sections are divided by chapter, not by

days; it has 21 chapters. ff.159va, f.159vb, f.164va, f.164vb, f.172vb, f.184vb, f.185va, f.185vb,

f.190vb, f.192ra, and f.192rb are depicted with bright colors (i.e the narrations are shown in

picture). The cataloger did not explain the owner or property of the ms.

4.2 Dima Giyorgis Church 'D'87

Place: Institute of Ethiopian Studies (IES), No. 10.53. —

Columns: two. — Language: Gәʾәz. — Size: 24.5× 20 cm.

— Folios: 104 (no pagination). — Property: Dima Giyorgis

Church. — No. of lines: 22. — Material: Parchment. —

Binding: Bound on wooden boards. — Date: 1937 E.C.

[1944/45] Scribe: Mämhәr Getu.

86
William Wright, Catalogue of Ethiopic Manuscripts in the British Museum Acquired since the Year 1847, no, 304,
p.196).
87
The owner is Dima Giyorgis Church. In 1970 E.C. UNESCO photographed this ms on microfilm (No. 10.53 in
IES). Because of weak digitalization process, it is hard to read.
30
 4.3 Däbrä Ǝnqw‘ә1 'E'

Place: Däbra Ǝnqw‘ә St. Mary Monastery, south Gondär

(not yet catalogued). — Columns: two. — Language:

Gәʾәz. — Size: 25 × 20 cm. — Folios: 70 (no pagination).

— No. of lines: 18. — Material: Parchment. — Binding:

Wooden boards covered with stamped leather. — Date:

1936 E.C. [1943/44] — Scribe:88 priest Abate (Wäldä

Mikael). — (f.67ra ) Colophon:

በ፲፱፻፴፮፡ ዓ.ም፡ ገድለ፡ ፊሊጶስን፡ አባ፡ ገብረ፡ ኢየሱስ፡ ላቀና፡ መምሬ፡ (sic) ኀይሌ፡
ወልደ ማርያም፡ አጽፈው፡ ለደብረ፡ ዕንቍዕ፡ ማርያም፡ ሰጥተዋል፡፡

In 1936 E.C., Abba Gäbrä Iyäsus Laqä and the priest Ḫayle Wäldä Maryam sponsored the

writing of Gädlä Filәṗos and donated to Däbrä Ǝnqw‘ә Maryam. —Special features: the text

is not divided by chapters but is partitioned by days. The first folio begins with the word

(ዘእሁድ)89 ‘Sunday’. Words or names like እግዚአብሔር፣ ማርያም፣ ተክለ፡ ሃይማኖት፣

ፊልጶስ are rubricated in red throughout the gädl. Text is written in a small elegant character.

At the end of the text we read:

ዛቲ፡ መጽሐፍ፡ ዘተወጥነት፡ አመ ፲ወ፭ ለወርኀ፡ ሰኔ፡ ተፈጸመት፡ አመ፡ ፳ወ፮፡ ለወርኀ
ሐምሌ፡ ዘውእቱ፡ ድሙር፡ ዕለቱ፡ ፵፩፡ ቀን፡፡ በ፲፱፻፴፮፡ ዓ.ም፡ በመዋዕለ፡ መንግሥተ
ክብሩ፡ ለኀይለ፡ ሥላሴ፡ ወጳጳስነ፡ ቄርሎስ፡ ወእጨጌ፡ ገብረ፡ ጊዮርጊስ፡ ወጸሐፊሁኒ፡ ወልደ፡
ሚካኤል፡ ወስመ፡ ዓለሙኒ፡ ቄስ፡ አባተ፡ ኦ፡ አበውየ፡ ወአኀውየ፡ ማኅበራነ፡ ደብረ ዕንቍ፡
ኢትርስዑኒ፡ በጸሎት፡ ለዓለመ፡ ዓለም፡ አሜን፡፡

This book began [to be written] on 15th of the month Säne (June), and was completed on 26th of the

88
In most cases, at the end of the text we read, ‘ወፈድፋደሰ፡ ለአቡነ፡ ዮሐንስ፡ ከማ፡ ዘአስተሐመመ፡ ለአጽሕፎ፡
ገድልከ፡ ‘especially to our father Yoḥannәs Käma who has taken pains to cause your gädl to be written’.
89
The division of the sections are from Sunday to Saturday
31
 month Ḥamle (July); this adds up to 41 days. In 1936 E.C. [1943/44 AD] in the reign of honorable
Ḫaylä Śәlasse, and our bishop Qerlos and Ǝččäge Gäbrä Giyorgis;90 and the scribe was wäldä
Mikael, his personal name is priest Abate. O my fathers and my brothers, members of (the Church)
Däbra Ǝnqw‘ә, do not forget me in [your] prayers, forever and ever Amen.

4.4 Däbrä Ǝnqw‘ә2 'F'

Place: Däbra Ǝnqw‘ә St.Mary Monastery, south Gondär (not

catalogued). — Columns: two. —Language: Gәʾәz. — Size: 13 ×

11 cm. — Folios: 121. — No. of lines: 14. — Material:

Parchment. — Binding: Wooden boards covered with a flowered

cloth. — Date: Not dated but its calligraphy is similar to that of ms

‘E’, pointing to the mid-20th century.91 — Scribe: Abrәham

Colophon:
ዘጸሐፋ፡ አብርሃም፡ ለዛቲ፡ መጽሐፍ፡ በእዴሁ፡፡ (Abrәham who wrote this book in his

hand). — Special features: The text has no divisions at all, neither by paragraph number nor

by days of the week.

4.5 Hagärä Sälam 'H'92

Place: Hagärä Sälam Abunä Filәṗos Church; North Šäwa (not yet catalogued). — Columns:

two. — Language: Gәʾәz. — Size: 24.5 × 20 cm. — Folios: 81. — No. of lines: 22-25. —

Material: Parchment. — Binding: Wooden boards covered with a flowered cloth. — Date:

90
Ǝččäge Gäbrä Giyorgis became the first patriarch of EOTC after having been renamed Abunä Baslәyos in 1951
E.C.
In most mss the scribe and the date are mentioned at the end of the text. But in text ‘F’, after f.116vb at least one
91

folio has been cut out and some extraneous material has been inserted, apparently unrelated to the gädl and very hard
to read. Given these circumstances, the researcher could not find any date.
92
Daniel Kibret (2006 E.C. 186) asserts, ‘This ms is found in Amhara Sayәnt, Hagärä Sälam Abunä Filәṗos
Church.’ However, the researcher personally went on a journey to try to find this ms, but discovered that neither the
ms (gädlä Filәṗos) nor Filәṗos’s Church is to be found in Amhara Sayәnt. Rather, the ms is actually found in Šäwa.
32
 19th century A.D., based on its calligraphy.93 — Scribe: Wäldä

Mikael. — Special features: A round stamp bearing the name

‘Church of Filәṗos’ appears on many folios in the gädl. At the

end of the text there appears the ‘translation of the relics of

Abunä Filәṗos’, attached to the gädl; someone mistakenly

wrote here in red color ‘ተአምረ አቡነ ፊሊጶስ’ ‘the miracles

of Abunä Filәṗos’, which is completely wrong.

Colophon:

በዘመነ ሉቃስ በ፲፻ወ፰፻(sic) ዓመተ ምሕረት ደጃች ተሰማ ለአድባራት ሁሉ ሲሰጡ ፴ ብር

በዓመት በዓመት በነሐሴ እስከ አስራ አራት ዓመት ፍቱኝ ብለዋል:: ስማቸውም ወልደ ማርያም
ነው፡፡ እስከ ፲፬ ዓመት ድረስ ይህ እንዳይቀር ቃል አለበት፡፡

In 196() in the time [year] of Luke,94 at the time when Däğğazmač Täsämma gave 30 birr to

all parishes, saying, ‘Every year in the month of Näḥase (August) [pray for me] the prayers

of absolution for fourteen years.’ His [spiritual] name is Wäldä Maryam. For fourteen years

this word must not be omitted.

93
Manuscript material belonging to the same period can be divided into securely dated manuscripts and undated
manuscripts to which an approximate date may be assigned. In order to construct a palaeographical schema, it is
necessary to have a foundation of firmly dated manuscripts (Uhlig, 1990, 19).
94
In Church tradition, in every cycle of four years, each year is given the name of one of the four Gospels (Matthew,
Mark, Luke, and John) respectively.
33
 4.6 Däbrä Libanos 'L' (EMML 6771)95

Property: Däbrä Libanos, Šäwa province and Sälale district. —

Columns: two. — Language: Gәʾәz. — Size: 24 × 20 cm. —

Folios: 88. — No. of lines: 20-23. — Material: Vellum. —

Binding: Wooden boards covered with stamped leather. —

Date: 19th century A.D.96 — Scribe: Lәsanä Giyorgis. — Special

feature: Round stamp at fol. 3a

4.7 Miṭaq Täklä Haymanot 'M' (EMML 2142), 19th C

Place: IES, Gädlä Filәṗos is from (fol. 30va-98ra)97. —

Property: Miṭaq Täklä Haymanot, Šäwa province and

Ankobär district. — Columns: two. — Language: Gәʾәz.

— Size: 25.5 × 21.5 cm. — Folios: 98. — No. of lines:

23 to 27. — Material: Vellum. — Binding: Wooden

boards covered with stamped leather. — Date: 19th

century A.D. — Scribe: Wäldä Iyäsus. — Special

features: Folios 34va, 35va, 36rb, 66va, 72va, 74va, 74vb, 75ra, 75rb, 79va, 79vb, 80ra, 80rb have

been ripped and the two pieces have been sewed back together (with needle and thread).
95
Attached to the Gädl in EMML 6771 there is the story of the translation of Filәṗos’s relics to Däbrä Libanos (fol.
77r–87v) which took place some 100 years after Filәṗos’s death, when aṣe Eskәndәr gave his permission to abbot
Märha Krәstos. This “translation” text, commissioned by Ǝččäge Ṗeṭros (1496–1523), is preceded by a summary of
Filәṗos’s life with details absent in the published version of the Gädl (Getatchew Haile 1990:75f.; Cerulli
1943:234ff.). This manuscript EMML 6771 is found in the National Archives and Library Agency (NALA) of
Ethiopia.
96
Regarding the date, the cataloger of EMML 6771 says that it was written in the 19th century; Steven Kaplan, in
EAe, vol, 2 p. 538 says that it was written in the 16th century, which is certainly wrong. Probably the confusion is
owed to the fact that the last quire of the manuscript is actually 15th-16th cent. old, but the rest of the manuscript,
containing the GF, is certainly 19th cent. old.
97
The cataloger did not give a title for the first 30 folios. But just before the GF begins, it says, …ይምሐረነ፡
አሜሁ፡ በእንተ፡ አቡነ፡ ኀብተ፡ ማርያም, … ‘At that time may He [God] show mercy upon us regarding Abunä
Habtä Maryam.’ This implies that the first 30 folios were devoted to Gädlä Abunä Habtä Maryam.
34
Folios 32vb, 33ra, 41vb, 42ra, 51va, 52rb, 70va, 70vb, 71ra, 71rb, 71vb, 72ra, 72va, 73rb, 78vb,

79ra, 93rb, 93va, 94rb, 95vb, 96ra are pierced (with small holes).98 Sometimes the mark for full

stop appears, not in the usual form (፡፡), but in the form of seven dots (፨).

At the end of the text it says:

ተተርጎጒመት፡ ዛቲ፡ መጽሐፍ፡ ወተከሥተት፡ እምድኅረ፡ ብዙኅ፡ ዓመታት፡ ወተጽሕፈት

በ፸ወ፯፡ ዓመተ፡ ምሕረት፡ በመዋዕለ፡ ንጉሥነ፡ ይስሐቅ፡ ዘተሰምየ፡ ገብረ፡ መስቀል፤ ወጳጳስነ አባ፡
በርተሎሜዎስ፡ ወዘምኔትሂ፡ ደብረ፡ አስቦ፡ ዮሐንስ፡ ከማ፡ አበ አእሩግ ብዙኀን ወአበ ደክታም፡
ወነዳያን፡ ወአበ፡ ብዙኀን፡ ነፍሳት ለዓለመ፡ ዓለም፡ አሜን፡፡

This book was interpreted and discovered after many years, and it was written in 77, Year of Grace,99
in the reign of our king Yәsḥaq,100 named (spiritual) Gäbrä Mäsqäl, and our bishop Abba
Bärtälomewos and of the [abbot of] the monastery of Däbrä Asbo, Yoḥannes Käma, the father of
many old people and the father of orphans and poor people, and the father of many souls, forever and
ever, Amen.

4.8 Vatican Library ‘V’101

Shelf mark: VatCerAeth 167 (Gädlä Filәṗos and Anorewos). — Property: It was the property

of Däbrä Libanos monastery and the researcher has found at Vatican Library. — Columns:

two. — Language: Gәʾәz. — Size: 23 c.m x 19.5 c.m — Folios:

142 (ff. 3r-74v Gädlä Filәṗos) — No. of lines: 23 to 27. — Date:

16th cent. — Material: Parchment — Special character: At the

beginning of the text we read, ጸሎቱ፡ ወበረከቱ፡ የሀሉ፡ ምስለ፡

ፍቁሩ፡ ናዖድ (Let the prayer and blessing be with his beloved

98
This may have been due to an improper slaughtering of the animals.
99
Daniel (2006 E.C., 187) says, ‘77 years means: Abunä Sälama, the translator, came in 1340 E.C.; the Ethiopian
Christians used this year as a basis for calendric measurement; therefore 1340 +77= 1417; therefore this gädl was
written in the 15th century.’
100
The reign of kingYәsḥaq was from 1407 to 1423 E.C.
101
Enrico Cerulli, Inventario dei manoscritti Cerulli Etiopici, ed by O. Raineri, Roma 2004, p.119.
35
Na‘od). And at the end it says ወተተርጐመ፡ ዝንቱ መጽሐፍ፡ አኮ፡ እምልሳነ ዐረብ፡

ወእምልሳነ፡ ቅብጢ፡ ወሮማይስጥ፡ ወጽርዕ፡ አላ፡ እመንፈስ፡ ቅዱስ፡ ውእቱ፡ በልሳነ፡

እሳት(sic) ዘኢይተረጐም፡፡This book did not translate from the language of Arabic, Coptic,

Romance and Greek but [it translated] from the Holy Spirit by the toungue of fire that can not

translate. (f. 73r) — Scribe: Wäldä Yoḥanns.

36
 CHAPTER FIVE
CONTENT, CONTEXT, PHILOLOGICAL AND LINGUSTIC FEATURES OF THE
GÄDL

5.1Philology as textual analysis

Philology can be defined as the science of establishing primary sources, i.e texts, before they can

be utilized by the historian, the linguist, or other specialists.102 In many cases, by ‘Philology’ is

meant ‘Textual Criticism.’103 The aim of textual criticism is to provide a solid ground for the

written sources exploited by historians and linguists. The aim of the textual criticism does not

consist in reconstructing the ‘original’ form of a text in a definitive way; rather, the editor tries to

get closer and closer to the ‘original’ form, according to the conditions of the textual tradition.

What he eventually produces is a working hypothesis.104 The literary contributions of GF can be

examined through the philological method of textual analysis.

5.1.1. General Information on the Contents of the Gädl

Gädlä Filәṗos was written in the 15th century by Yoḥannәs Käma.105 The text contains various

important historical and religious facts. A dialogue between the young Filәṗos and his teacher

about the Trinity, Christology, Incarnation, Mariology and God’s creations is included in the text.

An episode in the fight against paganism is described as part of his childhood. Later, the ascetic

life of Abba Filәṗos in Däbrä Asbo for 28 years is also related.

The text also discusses the conflict between Abunä Filәṗos and the two kings, Amdä Ṣәyon and his

successor Säyfä Ar‘әd, with regard to unlawful marriage,106 polygamy and the celebration of

Nativity (Gänna). GF also talks about the evangelical missions of Abunä Filәṗos to many parts of

102
Cf. Marrassini, 2008, 4.
103
Cf. Bausi, 2006, 532-541.
104
Lusini (unpublished notes)
105
During the reign of aṣe Yәsḥaq (1407-1423 E.C.).
106
Cf. sec 144. እስመ፡ አውሰብከ፡ ብእሲተ፡ አቡከ፡፡ ‘You have married your father’s wife.’
37
the country, along with his disciples and with Abunä Ya‘qob. The text records the miracles

performed by Abunä Filәṗos. At the end of his life, after many persecutions and exile, God made a

covenant with Abunä Filәṗos, whose details are recorded in the gädl.

5.1.1.1 Miracles (tä’ammrat)

Tä’ammәr is the plural form of Gәʾәz tä’ammrat meaning ‘sign, indication’ (derived from the

verb ammärä, ‘to show, indicate’). In its broad sense, it refers to any sign, note, indication or

conspicuous feature (cp. Amharic mәlәkkәt); in the religious sense, it refers to a phenomenon

appearing as a prodigy or omen, indicating the presence or intervention of divine power. It

further denotes a happening considered by the beholders as logically inexplicable, violating or

reversing the natural course of things (i.e. a miracle) Denis Nosnitsin, 2010. ‘Tä’ammәr’ in EAe,

vol. 4, p.787.

Similarly Taddesse says ‘Another section of the gädl consists of the story of the astonishing

miracles attributed to the saint. A miracle is an event, apparently transcending human powers and

the laws of nature that is attributed to divine intervention or to supernatural forces. Much

attention has been given to miracles in Christianity. These miracles are of two types: those

accomplished in the lifetime of the saint and those achieved posthumously. The first type is

naturally the more important since it transmits traditions of the saint’s influence within the

historical context of the period of his own life. And the second type is an endless affair, a

compilation of all available traditions about his posthumous miracles which were open to

continues re-edition every time a new manuscript copy of the gädl was made.’ (Taddesse, 1970,

75).

In fact, all the Vitae of Ethiopian saints are expected to contain miraculous accounts which, along

with the kidan, were considered the main proof of the saint’s sanctity and the main reasons to

38
venerate and adore him. In many (but not in all) cases, the Vitae were extended by the

descriptions of wondrous events which happened after the death of the saint, due to his

miraculous intervention. In a few cases they took place when the saint was still alive (for

St.Yared, Conti Rossini 1904: 30f.; several such miracles for Märha Krәstos, Kur, 1972), but

normally all the miracles are posthumous. In the vitae, each account is preceded by an

introductory formula, e.g., ተአምሪሁ፡ ለአቡነ[…] ጸሎቱ፡ ወበረከቱ፡ የሀሉ፡ ምስሌነ

(tä’ammәrihu lä’abunä […] Ṣälotu wäbäräkätu yähallu mәslenä (‘The miracles of our father

[…] May his prayer and blessing be with us’). In some cases tä’ammәr-series count many dozens

of stories (Täklä Haymanot); in a few cases, the Vitae are absent, and only the series are

available (Alaniqos, Zärә‘a Buruk). Denis Nosnitsin, 2010. ‘Tä’ammәr’ in EAe, vol. 4, p.787. AF

performed his miracles before his death. In most hagiographies the miracles of that saint are

found at the end of the vita, but in the vita of AF, the miracles are found in different sections.

According to the edited text of GF, from section [§] 126 -127 tells about hard times, §128-129

about a little salt, §164-170 about a widow, § 170-173 about a certain widow who bred hens, §

176-181 about the governor of the land of Tämben, § 213-220 about a pagan who did not believe

in Christ, § 223 about a brigand.

5.1.1.2 Covenant (Kidan)

According to Taddesse, A covenant or kidan is another part of a gädl. It is a kind of formal pact

between God and the saint, in which God promises the saint usually on his death that his

monastic achievements on earth will be repaid in heaven; that he has been given powers to

intercede on behalf of all sinners who prayed to God and gave alms to the poor in his name; that

his monastery has been made holy ground and that whoever made a pilgrimage to it and whoever

made land grants or any other donations to it would go straight to heaven on his death; and that

God has given the souls of all the inhabitants in and around the monastery into the custody of the

39
saint and that everything within the sphere of influence of his monastery will be under his special

protection. Thus, this section of the gädl was most important for the life of the monastery since it

legitimized the the sanctity of its patron saints and defined the territorial limits of its monastic

sphere of influence ((Taddesse, 1970, 74). GF says, ‘After all combat, struggles, and contending;

the Lord made his covenant with abunä Filәṗos.’107

አማንየ፡ እብለከ፡ ኦፍቁርየ፡ ብፁዕ፡ ፊልጶስ፡ ኵሉ፡ ጻማከ፡ ወምንዳቤከ፡ ወስደትከ

ወትዕግሥትከ፡ ተጽሕፈ፡ ለከ፡ በቀለመ፡ ወርቅ፡ ኀበ፡ ዓምደ፡ ብርሃን፡ በኢየሩሳሌም
ሰማያዊት፡፡ በእንተዝ፡ እቤ፡ አነ፡ ኢየሱስ፡ ቃለ፡ ዘኢይሔሱ፡ ኵሉ፡ ዘተአመነ፡
በጸሎትከ ወዘገብረ፡ ተዝካርከ፡ በዕጣን፡ ወበመሥዋዕት፡ ወበቊርባን፡ ወዘአስተየ፡
ጽዋዐ፡ ማይ ቈሪር፡ አመ፡ ዕለተ፡ ተዝካርከ፡ በእንተ፡ ስምከ፡ አነ፡ አዐስዮ፡ ዕሴተ፡
ሠናየ፡ በዓለም ሐዳስ፡፡ ወኵሉ፡ ዘይጽሕፍ፡ ወዘያጽሕፍ፡ መጽሐፈ፡ ገድልከ፡
ዘውእቱ፡ ሕማማቲከ፡ ዘተዐገሥከ፡ በእንቲአየ፡ ወአነ፡ እጽሕፎ፡ ስሞ፡ ኀበ፡ ዐምደ፡
ብርሃን፡ በኢየሩሳሌም ሰማያዊት፡ ምስለ፡ ኵሎሙ፡ ቅዱሳንየ፡ ወሰማዕት፡ለዓለመ፡
ዓለም፡ አሜን፡፡

O my beloved blessed Filәṗos, I say to you truly, “All your hardship, tribulations, exile,
and patience have been recorded for you in gold ink on pillars of light in the heavenly
Jerusalem.” Because of this I, Jesus, speak a word which does not deceive: Whoever
believes in your prayers and performs your commemoration with incense, sacrifice, and
offerings, and whoever gives a goblet of cold water to drink on the day of your
remembrance in your name, I will give him a good reward in the new [coming] world. And
for the one who writes or causes to write the book of your combat [saintly life] which is
your suffering and which you endured for me, I will write his name on a pillar of light in
the heavenly Jerusalem with all my saints and martyrs forever and ever, Amen.

5.1.2 Textual value of GF

The researcher has already mentioned Gәʾәz hagiographies as the largest group of sources for

medieval Ethiopian history. This is of course true for Gädlä Filәṗos in particular.

107
See [248]
40
 5.1.3 Historical Aspects

In Ethiopia, even if the inhabitants worshiped the truly God, in some of regions they were ardent

worshippers of nature, namely trees, the sea, idols and the like. This was true for Abunä Filәṗos’

birthplace; he was born in Zәma region at a place called Lät,108 the inhabitants of which

worshipped stones and lakes. The Aksumite period gave way to the Zagwe Dynasty which

established a new capital at Lalibela, before giving way to the Solomonic Dynasty in the 13 th

century. During the Zagwe dynasty, the Ethiopian kings kept their clarity and piety: for this

reason the Ethiopia Orthodox Church called them Saints. Churches are consecrated in their name.

One of the best examples of these kings is that they married only one wife; they kept the words

of the Lord. After the Zagwe dynasty ended, and the Solomonic Dynasty began this holiness

reduced, and the kings married more than one wife. One of them is King Amdä Șәyon. He

married his father’s wife, but AF opposed him. He did not want to accept AF’s advice, rather he

tortured him and wandered from place to place; this is one historical aspect in the 14th century.

Before the coming of Bishop Ya‘әqob, evangelization in Ethiopia had come to a standstill,

because many places that were conquered by Amdä Ṣәyon had reverted to paganism. At the time

of Ya‘әqob’s coming, Amdä Ṣәyon was at the zenith of his political power. Drawing upon Amdä

Ṣәyon’s support and the assistance of Abunä Filәṗos, Ya‘әqob drew up plans for systematic

missionary work in the southern region of Ethiopia. This marked the restoration of

evangelization in Ethiopian Church history.

Another historical aspect of GF has to do with the topography of contemporary place names.

Many ancient names of places are recorded in the GF; however, some are difficult to identify

today. Regarding this Huntingford (1965, 30) says: ‘It may be said that place names in Ethiopia

108
According to Huntingford (1965, 31) Lät was near Lake Ašänge.
41
have undergone relatively little change in the course of time, much less in fact than most English

place-names. Many have disappeared, leaving no trace, especially in the areas occupied by the

Oromo since the middle of the sixteenth century, where earlier names have been replaced by

Oromo names.’ Some ancient place names are recorded in GF109 as follows:

ወይቤሎሙ፡ ለእሙንቱ፡ ካህናት፡ አንትሙኒ፡ ተሠየሙ፡ ለለብሔርክሙ፡ ወረስይዋ፡

ለምድረ፡ ሴዋ፡ ወ፡ ክፍለ፡ በከመ፡ ረሰዩ፡ ሐዋርያት፡ ኵሎ፡ አህጉራተ፡ ዓለም፡ ለኀበ፡
ወ፡ ክፍል፡፡ አሜሃ፡ ሤሞሙ፡ ለእሙንቱ፡ ወረሰዮሙ፡ መምህራነ፡ ለአድኀኒ፡ ሤሞ፡
በዳሞት፡፡ ወለአኖሬዎስ፡ በወረብ፡፡ ለኢዮስያስ፡ በወጅ፡፡ ወለማትያን፡ በፈጠጋር፡ ወለዮሴፍ፡
በእናርዕት: ወለገብረ ክርስቶስ በድምቢ፡፡ ለታዴዎስ በጽላልሽ፡፡ ወለካልእ፡ አኖሬዎስ፡
በሞረት፡ ወበወግዳ፡፡ ለቀውስጦስ፡ በማኅግል፡ ወለዮሐንስ በክልአት፡፡ ወለመርቆሬዎስ፡
በመርሐ፡ ቤቴ፡፡

And he said to those priests, ‘You, be assigned each to your own region, and divide the land of
Sewa into twelve parts [dioceses], just as the apostles divided all the lands of the world into twelve
parts.’ And then he assigned and appointed them as teachers; he assigned Adḫani110 in Damot,111
Anorewos112 in Wäräb,113 Iyosyas114 in Wäj (Wäğğ),115 Matyan116 in Fäṭägar,117 Yosef118 in
Ǝnarәt,119 Gäbrä Krәstos120 in Dämbi,121 Tadewos122 in Ṣәlalәš,123 the other Anorewos124 in Morät
and Wägda,125 Qäwәsṭos in Mahagәl,126 Yoḥannәs in Kәl’at,127 Märqorewos128 in Märhabete.129

109
Cf. section 100.
110
Adḫani was a disciple of St. Täklä Haymanot. He was appointed Nǝburä-әd of Damot by the Egyptian bishop
Ya‘әqob (1337-44) who lived in the reign of Amdä Ṣәyon I (1314-44); Ya‘әqob also appointed eleven other monks
to different districts, including Filәṗos, who was chosen Ǝččäge of Däbrä Libanos and ordained eṗisqoṗos (Kinefe-
Rigb 1975, 61).
111
Cf. sec 1.1, note 16.
112
Anorewos the elder was a senior disciple of Täklä Haymanot. He was appointed Nәburä-әd of Wäräb by bishop
Ya‘әqob (1337-44). He founded the monastery of Däbrä Ṣәgaga. Traditions attribute to him evangelical activities in
Ǝnarya. He was exiled in Wäläqa, Zängo and Lake Zәway, and he was once flogged by king Amdä Ṣәyon (Kinefe-
Rigb 1975, 63-64). See also (Conti Rossini, 1905, p.110).
113
Huntingford (1965, 18) says, ‘Arab appears to be an area in Šäwa later called Wäräb.’ Wäräb and Ṣigaja (Ṣigaga)
were in the district of Indägibṭan (Taddesse Tamrat, 1972, 177, note 8). See also gädlä Abunä Anorewos, EMML
6799.
114
Iyosyas was one of Abunä Täklä Haymanot’s apostles, who served his teacher very well (Sәrgәw 1972, 44)
115
Wäj (Wäğğ) ‘was between the Ḥawaš River and Lake Zәway’ (Huntingford, 1965, 17); ‘Wäj appears to have
been the area immediately to the south of the headwaters of the Awash, and west of its upper course, including the
northern part of Gurage land’ (Taddesse 1972, 177, note 10).
116
Matyan; the Dima manuscript calls him ‘Matәn’. According to Gädlä Zena Marqos his father’s name was Yonas
(Gädlä Zena Marqos, f. 5; see also Gädlä Tadewos, EMML 6679).
117
‘This area was immediately south of Ṣilalish on the plateau. … It included what are today the districts of Minjar,
Shänkora and Ada’ (Taddesse 1972, 176, note 5). See also Gädlä Qäwәsṭos, ff. 4-5.
118
Yosef was one of the first disciples of Täklä Haymanot (EMML 2782, fol. 10).
119
‘Inar’it and Inarya seem interchangeable. The upper course of the great Gibe is still called Gibe Inarta. A
kingdom of Inarya apparently existed immediately to the north of what would later be the famous kingdom of Käfa.
42
 5.1.4 Administrative and Cultural aspects

Chaillot (2002, 17) says ‘The Ethiopian Orthodox Täwaḥәdo Church is one of the most ancient

Churches, founded in the 4th century, after the consecration of its first Bishop by saint

Athanasius of Alexandria.’ From the time saint Athanasius ordained Frumentius as the first

bishop of Ethiopia in the 4th century, a connection was made with the church of Alexandria

endured a split between the partisans of the council, and the oriental churches, among them the

Coptic Orthodox Church and its faithful in egypt, and the Ethiopians. During 10th and 11th cen,

for more than hundred and fifty years, no bishop was sent from Egypt. The Coptic Abunä was

largely responsible for ordinations and theological issues. The abbot or hegumen of the

monastery of Däbrä Libanos in Shoa, called әččäge, was responsible for administration and the

properties of the Church.130

Inarya is the area where Motälami, the legendary king of Damot, is said to have withdrawn on being conquered by
Yәkunno-’Amlak’ (Taddesse 1972, 176-77, note 11). According to Lәdätä Abäw, this place extended from Quča to
Meča (EMML 7346, f. 33r). Quča is now in Wälayta.
120
Gäbrä Krәstos was the one of the first disciples of Täklä Haymanot.
121
Lәdätä abäw says that ‘Dämbi’ is in Amhara Tabor. In contrast Sәrgәw says it might be around Gurage zone
(Yä-Amarәña Mäzgäbä qalat, vol, 12, p.37).
122
Tadewos of Ṣәlalәš was a relative and disciple of Täklä Haymanot (Kinefe-Rigb, 1975, 91; Gädlä Abunä
Tadewos, EMML, 6679).
123
Ṣәlalәš was a district on the eastern edge of the Šäwan plateau, at a place today known as Etisa. It is the birth
place of Abunä Täklä Haymanot (Taddesse, 1975, p. 157).
124
Anorewos the younger was a disciple of Zena Markos; his appellation ‘the younger’ is derived from his gädl. He
was appointed Nәburä-әd of Morat by Bishop Ya‘әqob (1337-44) to help the propagation of the Christian faith.
Today he is commemorated only at Wägda, 185 km. north of Addis Ababa. He lived in the reigns of Amdä Ṣәyon
and Säyfä Ar‘әd (Kinefe-Rigb 1975, 64, no. 18).
125
‘Wägda is still the name of the edge of the plateau overlooking the precipitous districts of Tägulät to the north,
and Morät to the South. Morät borders on Insaro to the south, and the river Addabay to the west’ (Taddesse 1972,
p.176, note 6).
126
Qäwәsṭos of Mahagәl was a relative and disciple of Abunä Täklä Haymanot. He was one of his twelve disciples,
with whom Bishop Yaә‘qob (1337-44) made a program of vast evangelization in Ethiopia. (Kinefe-Rigb, 1975, 87,
no.127). See also, Gädlä Qäwәsṭos (EMML, 4490). ‘Särmat was also his district. … Särmat seems to be an ancient
name for what is today the central part of Bulga’ (Taddesse 1972, 176, note 3).
127
Kil’at ‘is often mentioned together with Särmat, with which it apparently had common frontiers’ (Taddesse,
1972, 176, note 2).
128
Märqorewos was a disciple of Abunä Täklä Haymanot (EMML, 2782, fol.110).
129
‘Märhabite is still the name of the district between the rivers Wänchit and Addabay before they join to form the
Jäma in Dära’ (Taddesse, 1972, 176, note 7).
130
Chaillot, 2002, p. 38
43
Even if the әččäge was responsible for administration, some kings interfered in it. One of the

religious clashes between AF and King Säyfä Ar‘әd had the aspect of administrative invoivement

as well. The king said that ‘We should celebrate the birth date of our Lord Jesus Christ on two

days); Taḫśaś (December) 28 and 29’ (January 6/7). AF opposed this and said ‘It should be

celebrated only on Taḫśaś 29, because Jesus Christ was not born on two days’.131 This incident

shows clearly how religious affairs interfered in administration in the medieval history of

Ethiopia, and vice versa. The king had the power to dominate the Church administration,

including the community of Däbrä Libanos.

According to the gädl, AF does not seem to have been favourably treated by the community of

Däbrä Libanos. They accepted him only through the intervention of Abunä Täklä Haymanot.

They refused to accept him as their abbot when they saw that he was not on good terms with king

Säyfä Ar‘әd; they even refused to let him stay in Däbrä Libanos. It is very likely that the

community were opposed to his succession to the abbot’s chair.

5.1.5 Religious Aspect

Gädlä Filәṗos not only presents the life of Filәṗos but also has theological facts. The nucleus of

Christian theology is the existence of God and His creations. The dialogue between Filәṗos and

his teacher about the existence of God, Creation, Trinity, Christology, Mariology and

Pneumatology is recorded at the beginning of the text. Regarding the existence of God GF says,

ወካዕበ፡ ይቤሎ፡ ሕፃን፡ ፈጣሪኑ፡ ውእቱ፡ እግዚአብሔር፡ ወሚመ፡ ፈጠርዎ፡ በአይቴ፡

ሀሎ፡ ወእምአይቴ፡ መጽአ፡፡ ወይቤሎ፡ መምህሩ፡ ኢትኅሥሥ፡ ዘንተ፡ ማዕምቅተ፡

131
This controversy still continues today. Once every four years the intercalary month of Ṗagume is six days long,
not five as usual. Normally the Nativity is celebrated on the 29th of Taḫśaś. When Ṗagume is six days long, some
people orally say the Nativity should be on the 28th of Taḫśaś; others say it should always be on the 29th of Taḫśaś,
because the date of other feasts does not change because of Ṗagume.
44
 ነገር፡ አኮ፡ ዘፈጠርዎ፡ ወገብርዎ፡ አላ፡ ለሊሁ፡ ፈጠረ፡ ኵሎ፡ ዘበሰማይኒ፡
ወዘበምድርኒ፡ ዘያስተርኢ፡ ወዘኢያስተርኢ፡፡

And again the child said to him, ‘Is God a creator or was He created? Where is He, and where
did He come from?’ And the teacher said to him, ‘Do not investigate this deepest thing. It is
not that anyone created Him or made Him. But He Himself created everything that is in
heaven and that is in the earth, what is visible and what is invisible.132

GF also discusses the Trinity. According to Christian belief, the Holy Trinity is three in name, in

person (Akal), and in deed, and one in essence, in divinity, in existence and in will. Three in

name: Father, Son and Holy Spirit: Three in deed: the Father is the begetter, the Son is begotten

and the Holy Spirit is the one who proceeds from the Father. Three in Person: the Father has a

perfect person, the Son has a perfect person and the Holy Spirit has a perfect person.133 From GF

we have the following witness. Filәṗos’ teacher says to the boy:

አብ፡ ይፈጥር፡ ወልድ፡ ይገብር፡ ወመንፈስ፡ ቅዱስ፡ ይፌጽም፡፡ አብ፡ ይባርክ፡ ወልድ፡
ይባርክ፡ ወመንፈስ፡ ቅዱስ፡ ይባርክ፡፡ አብ፡ ይኤዝዝ፡ ወልድ፡ ይኤዝዝ፡ ወመንፈስ፡
ቅዱስ፡ ይኤዝዝ፡፡ አብ፡ ይምሕር፡ ወልድ፡ ይሣሀል፡ ወመንፈስ፡ ቅዱስ፡ ይሰሪ፡፡ አብ፡
ነባቢ፡ ወልድ፡ ነባቢ፡ ወመንፈስ፡ ቅዱስ፡ ነባቢ፡፡ ወካዕበ፡ ይቤሎ፡ ሕፃን፡ ሠለስቲሆሙኑ:
 እሙንቱ: ወሚመ፡ ፍሉጣን፡ ዘዘዚአሆሙ፡፡ ወይቤሎ፡ ሠለስቱ፡ ገጻቲሆሙ፡ ወ፡
ምልክናሆሙ፡ ወ፡ ህላዌሆሙ፡ እንዘ፡ ይትዋሐዱ፡ በመለኮት፡ ይሤለሱ፡ በአካላት፡
ኢይመውቱ፡ ወኢይሰዐሩ፡ አልቦሙ፡ ጥንት፡ ወኢተፍጻሜት፡ ወኢኍልቈ፡ አዝማን፡
ለዓመታቲሆሙ፡ አልቦ፡ አመ፡ ኢሀለዉ፡ ወአልቦ፡ አመ፡ ተኀጥኡ፡፡

The Father creates, the Son performs and the Holy Spirit completes. The Father blesses, the Son
blesses and the Holy Spirit blesses. The father commands, the Son commands and the Holy
Spirit commands.134 The Father has compassion, the Son forgives and the Holy Spirit absolves.
The Father is rational, the Son is rational and the Holy Spirit is rational.’ 135 And again the child

132
Cf. sec. 14
133
EOTC Holy Synod, 1988E.C., pp. 24-25
134
This teaching is found in the anaphora of St. Mary: The Father, the Son and the Holy Spirit think (thought like
this: Let us create the world). The Father, the Son and the Holy Spirit speak (He spoke and it was done, Ps 33:9)
(The Liturgy of the Ethiopian Church, 1999, 78).
135
This teaching is similar to the composition of Abba Heryacos. He was an Egyptian ecclesiastic who was a bishop
of the province of Behnesa in Upper Egypt. The composition is found in the anaphora of our Lady, mother of God.
‘The Father, the Son and the Holy Spirit examine, the Father, the Son and the Holy Spirit judge, the Father, the Son
and the Holy Spirit grant grace, the Father, the son and the Holy Spirit encourage, The Father, the son and the Holy
45
 said to him ‘The three, are they one or distinct (separated) one from the other?’ He [his teacher]
said to him, ‘Three in persons, one in dominion and one in existence; they are one in divinity
but three in persons. They do not die and are not abrogated, they have no beginning and no
ending, and their years are innumerable. There was never a time when they did not exist and
there was never a time when they were absent.’136

They are called One God but not three gods.137 The creation of the world is another religious

aspect of GF. The child Filәṗos asked his teacher, ‘O father, who created all that I see: the sun,

the moon, the stars, heaven, the earth, the mountains, the hill, the sea, the river, mankind and

animals?’138 The teacher answered and said, ‘O my child, you speak well. For all that you said to

me, God created from nothing, [who is] one God, one His Son and one the Paraclete Holy Spirit’.

5.2 Biblical Allusions and Other References

5.2.1 Biblical Allusions

The only source for our knowledge of God is God’s self-revelation to man. According to

Christian belief, this revelation of God is contained in the Holy Scripture or Holy Bible. The

Ethiopian Orthodox Church has 46 books of the Old Testament and 35 books of the New

Testament, bringing the total of canonized books of the Bible to 81. When Filәṗos was young he

learned many theological teachings from the mouth of his teacher; thus it is not surprising that in

his spech many times he used biblical references. The researcher has collected about seventy-five

biblical quotes from Filәṗos’ gädl; therefore the researcher would like to say that the citations

found in hagiographies in general are mostly from the Holy Bible. The biblical references are

cited in the translation part.

Spirit purify, the Father, the Son and the Holy Spirit give authority, the Father, the Son and the Holy Spirit
complete.’ ( The Liturgy of Ethiopian church, translated by Marcos, 1999, page 78)
136
Cf. sec 12.
137
A human being has three things; a heart (to think), a word (to speak) and a spirit (to breathe). But this doesn’t
mean three persons. Faith of the Fathers Ch. 24 part 4 Verse 4.
138
These kinds of questions had been raised earlier by Abraham and Moses the black.
46
 5.2.2 Inter textuality of Gädlä Filәṗos

The word of God is not contained in the Bible alone; it is also found in tradition. The EOTC

accepts both Bible and tradition. Other canonical, historical and theological books are of great

importance in the building of the social and spiritual life of the people. Abunä Filәṗos not only

learned Bible but he also knew the doctrine, canon and order of the church; this is clear because,

during his discussions with the two kings and other people, he quoted other canonical books as

references. This is true not only for AF himself but also for the author of the gädl, as is clear

from the text of the gädl in numerous places. The researcher has searched for non-Biblical

sources cited or referred to in the gädl.139 There are many; they include: The book of

Synaxarium140 (መጽሐፈ፡ ስንክሳር), the Homily of Angel Gabriel141 (ድርሳነ ፡ገብርኤል), the

book of Liturgy142 (መጽሐፈ ቅዳሴ), the book of the Contending of Täklä Haymanot (ገድለ

ተክለ ሃይማኖት),143 the Synod of the Apostles (in the first century)144, the book of Didiache

(Didascalia)145 (መጽሐፈ ዲድስቅልያ), Abṭәlis146 (አብጥሊስ), the Law of the Kings (ፍትሐ

139
The similarity is not word by word, but in concept.
140
Cf. sec 51. Synaxarium or synexarion, pl, synaxaria , Latin: synaxarium; the name given in the oriental Orthodox
Church. It is the list of saints arranged in the order of their anniversaries or the summary of the life of saints and
martyrs, and a calendar of their particular feasts, over the twelve months of the year. The synaxarion became the
collection of lives of saints and accounts of events whose memory is kept, www.definitions.net/synaxarium.
10/06/2017
141
Cf. sec 8, note 149.
142
Cf. sec 12.The Ethiopian Church has fourteen liturgical books (called anaphoras) for the divine service, namely
The Anaphora of the apostles, The Anaphora of the Lord, The Anaphora of John, son of Thunder, The Anaphora of
the St. Mary, The Anaphora of St. Athanasius, The Anaphora of St. Basil, The Anaphora of St. Gregory I (Nyssa),
The Anaphora of three hundred, The Anaphora of St. Epiphanius, The Anaphora of St. John Chrysostom, The
Anaphora of St. Cyril, The Anaphora of St. Jacob of Serugh, The Anaphora of St. Dioscorus and The Anaphora of
St. Gregory II (The wonder worker).
143
Cf. sec 71
144
The synod was held in Jerusalem in 50 A.D. (Ac 15:2).
145
Cf. sec 139, note, 232. The Didascalia is a discourse on Church life and society that was well known in the
Christian Church; it was originally composed in Greek, probably in the middle of the third century. The whole work
was afterwards, somewhere in the fourth century, incorporated in the Apostolic Constitutions. It has Latin, Arabic
and Syriac versions, which differ among themselves and from the Ethiopic version with regard to the subject matter.
The Ethiopia Didascalia contains the first seven books of the Apostolic Constitutions and it represents a form
intermediate between the shorter Syriac Didascalia and the complete work of Apostolic Constitutions. Briefly, the
contents of the document are: Questions of morality, the duty of studying the Scriptures and observance of the
Commandments, mutual duties of husband and wife, offices and duties of Christian ministers; the duties of widows;
the method of baptism, laymen not to baptize; vows of virginity; the duties of the faithful towards the martyrs;
47
ነገሥት),147 the book of Dәggwa (መጽሐፈ ድጓ),148 the book of the Prayer of St. Mary149

(መጽሐፈ ጸሎታ ለእግዝእትነ ማርያም፤ የሰኔ ጎልጎታ), the book of the Fathers150 (ሃይማኖተ

አበው), the book of the Covenant151 (መጽሐፈ ኪዳን).

5.3 Summary of polygenetic errors

Of the many differences between the manuscripts, some (conjunctive errors) are of major

importance in reconstructing the history of the text while others (polygenetic errors) are

relatively trivial. All errors, including polygenetic errors, are shown in the critical apparatus; here

some types of common errors (mostly polygenetic errors) will be summarized. It is known that

polygenetic errors, which can be commited easily, are frequent; they can appear independently in

several witnesses. These include transposition, banalization, etc. The following table shows these

features as attested in the mss of GF.

5.3.1 Transposition A copying error in which there is a reversal or alteration of the position or
order of words or phrases in GF.

§ Section Reconstructed text Transposition Family/ms/mss

4 ሐዊረ፡ ዘንፈቅድ ዘንፈቅድ፡ ሐዊረ D

9 ተግሣፀ: ወጥበበ ጥበበ፡ ወተግሣጸ β
11 ላዕሌሁ: መንፈስ፡ ቅዱስ መንፈስ፡ ቅዱስ: ላዕሌሁ M
13 ኢይትበዐዱ፡ ወኢይትፈለጡ ኢይትፈለጡ፡ ወኢይትበዐዱ β
14 ኢትኅሥሥ፡ ዘንተ ዘንተ፡ ኢትኅሥሥ: H
15 ኵሎሙ፡ ብርሃናት ብርሃናት፡ ኵሎሙ V
15 ከመ፡ ለእሳት፡ አልቦቱ አልቦቱ፡ ከመ፡ ለእሳት V
16 ኀበ፡ ኢይነብር: እግዚአብሔር፡ እግዚአብሔር፡ ኀበ፡ ኢይነብር: V

observance of Nativity, Epiphany, Lent, Holy Week and the method of calculating the date of Easter; warning
against heresy; respect to be shown to the faithful departed; prayers to be used on specified and unspecified
occasions.
146
Cf. sec 82.
147
Cf. sec 74.
148
Cf. sec. 110
149
Cf. sec 45.
150
Cf. 233, note 325
151
Cf. sec. 193.
48
17 ኅቡእ፡ ወስዉር ስዉር: ወኅቡእ β
20 ወዐተበ፡ ብእሲ ብእሲ፡ ወዐተበ EMV
24 ባእ፡ ሥልሰ: ሥልሰ: ባእ β
24 ውእቱ፡ ማይ ማይ:ውእቱ HV
26 ዘጸገወኒ፡ ሀብተ፡ መንፈስ፡ ሀብተ፡ መንፈስ፡ ቅዱስ፡ VM
ቅዱስ ዘጸገወኒ
31 ንኡስ: በአካል በአካል: ንኡስ γ
34 አዝዝዎሙ: በሕጹር በሕጹር: አዝዝዎሙ V
36 ውእቱ፡ ካህን: ወሀቦሙ ወሀቦሙ: ውእቱ፡ ካህን .V
37 ቦአ፡ ቅዱስ፡ ወቅዱስ፡ ቦአ E
37 አውሥኦ፡ እምዕጹብ፡ እምዕጹብ፡ አውሥኦ V
37 እግዚአብሔር፡ ኀይለ፡ ወጽንዐ ኀይለ፡ ወጽንዐ፡ እግዚአብሔር V
40 ይኅልፍ፡ ገመል ገመል፡ ይኅልፍ Β
40 ይባእ፡ እምባዕል እምባዕል: ይባእ M
40 ለእመ፡ ቀሠፋኒ፡ ወቀተሉኒ ለእመ፡ ቀተሉኒ፡ ወቀሠፋኒ M
41 ገሥጾቶ፡ ኀደገ ኀደገ: ገሥጾቶ δ
42 እሙ፡ በከየት በከየት፡ እሙ V
44 መዓልተ፡ ወሌሊተ ሌሊተ፡ ወመዓልተ γ
46 ለገብርኪ፡ ኀጥዕ ለኀጥዕ: ገብርኪ V
49 ለዐቢይ፡ ወለንኡስ: ለንኡስ፡ ወለዐቢይ MV
50 ቅዱስ፡ ዘንተ፡ ነገረ ዘንተ: ነገረ: ቅዱስ V
53 ይጸልእ፡ እንዘ፡ ያፈቅርዎ፡ ያፈቅርዎ፡ እንዘ፡ ይጸልእ L
53 ቅዱስ፡ አቡሁ፡ አቡሁ፡ ቅዱስ γ
56 ኖመ፡ ቅዱስ ቅዱስ፡ ኖመ MV
61 ለቅዱስ፡ ህየ ህየ፡ ለቅዱስ M
63 ሕትቱ፡ እስኩ: እስኩ: ሕትቱ V
65 ቀዊሞ፡ እንዘ፡ ይጼሊ: እንዘ፡ ይጼሊ: ቀዊሞ V
66 ዘየአምሮ፡ እምትካት እምትካት: ዘየአምሮ β
66 እክል፡ አባ አባ: እክል γ
66 መክፈልተ፤ ወርስተ: ርስተ: ወመክፈልተ β
67 ኢይሰቲ: ማየ ማየ፡ ኢይሰቲ V

74 ወአስተንፈሰ፡ ሥልሰ ሥልሰ: ወአስተንፈሰ γV

74 አቡነ፡ ተክለ፡ ሃይማኖት፡ ፈነወኒ ፈነወኒ: አቡነ፡ ተክለ፡ሃይማኖት V
75 ኦአባ፡ ኀበ፡ ተጸዋዕከ፡ ኀበ፡ ተጸዋዕከ፡ ኦአባ V
86 ዐቢየ፡ ነገረ: ነገረ: ዐቢየ γ
90 ትገብር፡ ከመዝ ከመዝ: ትገብር HMV
91 ገብር፡ የአብዮ የአብዮ፡ ገብር V
94 ትውልድ፡ ዘይመጽኡ ዘይመጽኡ፡ ትውልድ V
94 ጳጳሳት፡ እለ፡ ኮኑ: እለ፡ ኮኑ: ጳጳሳት V
103 ብዙኀ፡ ንዋየ ንዋየ፡ ብዙኀ L
104 በዕጣን፡ ወበቁርባን በቁርባን፡ ወበዕጣን L
119 ንጉሥኒ፡ ጳጳስኒ ጳጳስኒ፡ ወንጉሥኒ LV
49
119 ለምንት፡ ትኤቢ ትኤቢ: ለምንት γ
122 አልባሰ፡ ቀጠንት ቀጠንት፡ አልባስ V
134 ለመኑ፡ተኀድገነ፡ ኪያነ፡ ኦአባ፡ ኦአባ:ኪያነ:ለመኑ፡ ተኀድገነ β
134 ዘከማከ፡ ኄረ፡ ኖላዌ፡ ኄረ፡ ኖላዌ፡ ዘከማከ M
136 ካህናት፡ ማዕምራን ማዕምራን፡ ካህናት γM
142 እምፍርሃት፡ እሳተ እሳተ፡ እምፍርሃት B
142 ሶቤሃ፡ ጸለየ ወጸለየ: ሶቤሃ γ
143 እደዊሁ፡ ድኅሪተ ድኅሪተ፡ እደዊሁ D
144 ሐማት፡ ምስለ፡ መርዓት መርዓት፡ ምስለ፡ ሐማት V

148 ትፀርፍ፡ ከመዝ፡ ከመዝ፡ትፀርፍ V

154 ምንዳቤያተ፡ ወመቅሠፍተ መቅሠፍተ፡ ወምንዳቤያተ V
155 አቡክሙ፡ ሰይጣን ሰይጣን፡ አቡክሙ M
174 ወረደ፡ አቡነ፡ ፊልጶስ፡ አቡነ፡ ፊልጶስ፡ ወረደ V
175 ወእግዚአብሔርኒ፡ ይሰምዖ፡ ይሰምዖ: እግዚአብሔር V
177 ኀቤሁ፡ ለአከ፡ ለአከ: ኀቤሁ V
177 ምስኪን፡ ወፈላሲ፡ ፈላሲ፡ ወምስኪን V
179 ወይከፍል፡ በኀቡእ፡ ለነዳያን፡ ለነዳያን: ይከፍል: በኀቡእ γ
184 አምኃ፡ ዘተርፈ፡ ዘተርፈ፡ አምኃ V
187 አሕዘንኩ፡ መምህርየ መምህርየ: አሕዘንኩ V
187 እስመ፡ ፈጸመ፡ ፈቃዶ፡ እንዘ፡ እንዘ፡ ይትፌሣህ፡ እስመ δ
ይትፌሣሕ ፈጸመ፡ ፈቃዶ
188 ተአመነ፡ መምህሩ መምህሩ፡ ተአመነ V
189 ወልዱ፡ ሰይፈ፡ አርዕድ፡ ሰይፈ፡ አርዕድ፡ ወልዱ β
192 እንዘ፡ አንተ፡ ንጉሥ እንዘ፡ ንጉሥ፡ አንተ β
199 መናፍቃን: ወዕልዋን ዕልዋን፡ ወመናፍቃን EFMV
199 በዕለተ፡ ረብዕ፡ ወዐርብ፡ ብልዑ: በዕለተ፡ ረቡዕ፡ ወዐርብ V
ብልዑ
200 ዘይቤለክሙ: ግበሩ ግበሩ: ዘይቤለክሙ γ
200 ሰብዐተ: ማኅቶተ ማኅቶተ፡ ሰብዐተ B
202 ቀደምኩከ፡ አነ አነ: ቀደምኩከ V
202 ሰዐሞ፡ ለርእሱ ለርእሱ፡ ሰዐሞ γ
202 አቡየ፡ ተክለ፡ ሃይማኖት፡፡ ተክለ፡ ሃይማኖት: አቡየ γ
213 ዐቃብያነ፡ ሥራይ፡ ስእኑ ስእኑ: ዐቃብያነ፡ ሥራይ V
213 ሙቁሕ፡ ፊልጶስ ፊልጶስ: ሙቁሕ V
215 ሶቤሃ፡ በጽሐ በጽሐ፡ ሶቤሃ V
215 ለረከቦ፡ ለወልዱ ለወልዱ፡ ረከቦ MV
219 ሃይማኖተ፡ በስሙ በስሙ፡ ሃይማኖተ E
224 ለትዝምደ፡ ሰብእ፡ ወሣዕር፡ ወሣዕር፡ ለእንስሳ፡ ለትዝምደ፡ V
ለእንስሳ፡፡ ሰብእ
224 እስመ፡ሤሞ፡ መንፈስ፡ ቅዱስ፡ እስመ፡ መንፈስ፡ ቅዱስ፡ ሤሞ β
227 ንጉሥ፡ ለፊሊጶስ ፊሊጶስ፡ ለንጉሥ δ
236 ዝንቱ፡ ተፍጻሜትየ ተፍጻሜትየ: ዝንቱ γ
50
237 ላዕሌሃ፡ ተመዝብሮ ተመዝብሮ፡ ላዕሌሃ D
239 ታሰትት፡ ወትረ: ወትረ: ታሰትት V
240 ይሴስየኒ፡ እግዚአብሔር፡ እግዚአብሔር: ይሴስየኒ: HMV
241 እግዚአብሔር፡ ባሕቲቱ ባሕቲቱ: እግዚአብሔር V
245 አሐውር፡ ለከ፡ ጌሰመ ጌሰመ፡ አሐውር፡ ለከ M
246 አባ ሰላማ፡ ጳጳስ ጳጳስ፡ አባ፡ ሰላማ E
250 በከየ፡ ጳጳስ: ጳጳስ: በከየ V
Table 1: Transposition

5.3.2 Banalization: Many errors are trivial, involving merely alternate spellings, or synonyms, or
other small differences. According to Amsalu (2011, 165) ‘Banalization [sometimes] occurs
while one makes a text plainer.’ Some copyists may apply it unconsciously. Banal errors can
easily be repeated independently. The following are many of the attested banal errors found in
GF.

§ section
Reconstructed text Banalization Family/ms/mss
8 ሀገር ብሔር EF
11 ዝንቱ፡ ሕፃን፡ ውእቱ፡ ሕፃን፡ β
12 ወልድ፡ ነባቢ፡ ወልድ፡ ተናጋሪ β
14 ሀሎ ሀለወ LV
16 ወካዕበ፡ ተስእሎ ወካዕበ፡ ይቤሎ L
17 ይቤ፡ ነቢይ፡ ይቤ፡ዳዊት β
20 በከመ፡ ትቤ፡ ለሊከ በከመ፡ ትቤ፡ አንተ VL
20 ይጐይይ፡ እምኔሁ ይጐይይ፡ እምላዕሌሁ V
35 እስመ፡ አንተ፡ ተዐቢ እስመ፡ አንተ፡ትከብር V
40 ሕዝበ፡ እስራኤል ሕዝበ፡ እግዚአብሔር: β
40 ለእግዚእነ ለእግዚአብሔር: EF
45 በእግዚአብሔር፡ ወትትዌከል በእግዚአብሔር፡ወትትአመን β
45 ጸሎታ፡ ለእግዝእትነ ስእለታ፡ ለእግዝእትነ V

50 ወሀበኒ፡ እግዚአብሔር፡ ደቂቀ ወሀበኒ፡ እግዚአብሔር፡ ውሉደ፡ LV

50 ለመንግሥተ፡ እግዚአብሔር ለመንግሥተ፡ ሰማያት γ
56 ወዘንተ፡ ብሂሎ፡ ኖመ፡ ወዘንተ፡ ብሂሎ፡ ደቀሰ H
59 ወሶበ፡ ቀርበ ወሶበ፡ አልጸቀ V
60 ሠሐቀ ወአክሞሰሰ β
61 ዮምሰ ይእዜሰ β
63 እንዘ፡ ታስተጋብኡ፡ ዐተረ እንዘ፡ ትጐንኩ፡ ዐተረ β
67 ለዝንቱ፡ ወልድ ለዝንቱ፡ ሕፃን D
67 አቡነ፡ ፊልጶስ፡ ብፁዕ፡ ፊልጶስ M
69 ተላዌ፡ አሠረ፡ አቡሁ ተላዌ፡ምግባረ፡ አቡሁ L

51
69 ዘልፈ፡ ይኤምኃ ወትረ: ይኤምኃ M
74 እመግነዙ እምግንዘቱ: M
74 ወፊልጶስ፡ ይኩን፡ ህየንቴየ፡ ወፊልጶስ፡ ይሠየም: (D) / D, γ
ይንበር፡ (γ) ህየንቴየ
75 ውስተ፡ ትፍሥሕት ፍስሐ H
78 ምኔት ደብር δ
82 መጽአ በጽሐ δ
82 መንግሥተ፡ ሰማያትኒ መንግሥተ: እግዚአብሔር β
82 ወሶቤሃ፡ አብእዎ፡ ፍጡነ ወሶቤሃ፡ አብእዎ፡ በጉጉዓ β
82 አንከረ፡ ጥቀ፡ አንከረ፡ፈድፋደ γ
83 ወጸቢሖ፡ ተራከቡ ወጸቢሖ፡ ተጋብኡ γ
87 ለንጉሠ፡ ስብሐት ለእግዚአብሔር: M; ለእግዚአ፡ δγ
ስብሐት:
90 ማኅደሪሆሙ አብያቲሆሙ β
90 ክልኤሆሙ ህቡረ HM
90 መፍትውኑ ድልወትኑ፡ L
92 ለገባሬ፡ መንክራት ለእግዚአብሔር: γ
93 በጊዜ በእለት V
100 ለምድረ፡ ሴዋ ለብሔረ: ሴዋ δ
100 ለአኖሬዎስ ለአኖሬዮስ V
100 ወለመርቆሬዎስ ወለመርቆሬዮስ V
104 ብሔርክሙ ሀገርክሙ L
107 እግዚእየ፡ ኢየሱስ፡ ክርስቶስ እግዚአብሔር DEF
107 ለፍትወተ፡ ዝንቱ፡ ዓለም፡ ለክብረ፡ ዝንቱ፡ ዓለም V
108 ዳግመ እምዝ γ
109 ኢለመድኩ፡ ነጊደ ኢነገድኩ HM
110 በትንብልናከ በጸሎትከ LV
111 ወእምዝ ወእምድኅረዝ DF
111 አውረዱ፡ አክሊላቲሆሙ አንበሩ፡ አክሊላቲሆሙ M
114 ዘይበልኅ፡ እምሰይፍ ዘይበልኅ፡ እመላፂ LM
114 ወይሌሊ፡ ሥርወ ወይመትር፡ ሥርወ γ
121 አኀውየ አኀው V
123 ያግምርዋ፡ ለምድር ያግምርዋ፡ ለዓለም LV
125 ዓዲ ወፈድፋደሰ LV
127 ለይእቲ ለዛቲ β
128 ለአቡነ፡ ፊልጶስ ለስርግው፡ ፊልጶስ L
128 ፍጻሜ፡ ትእዛዝ ተፍጻሜተ፡ ትእዛዝ D
129 እሉ፡ ስሑታን ሐሳውያን L
130 በእንተ፡ ስሕተቱ በእንተ፡ ዕበዱ β
130 ወመሰግላን ጠንቋልያን γ
130 ከመ፡ ጴጥሮስ በአምሳለ፡ ጴጥሮስ γ
130 ለኵሉ ለኵሎሙ δ
132 በእንተ፡ ስምከ በእንቲአከ B
52
132 ሕይወተ፡ ዘለዓለም መንግሥተ፡ ዘለዓለም V
132 መሣጢ እኩይ β
134 ኮነ፡ ዐቢይ፡ ላሕ ኮነ፡ ዐቢይ፡ ብካይ γ
135 አምአርዳኢሁ እምአርድእቲሁ EF
137 እምላዕለ፡ ርእሱ እምዲበ β
137 ለእሉ ለእሙንቱ D
138 ዘይለብስ፡ ልብሰ፡ ፍዳ ወይትዓጸፍ፡ ሞጣሕተ፡ በቀል LV
138 ይትቤቀሎሙ ይቀትሎሙ γ
140 እስከ፡ ሐቋሁ እስከ፡ ታሕተ፡ ዘባኑ LV
142 ግማደ፡ ሥጋሁ ትራፈ፡ ሥጋሁ M
144 ኀፍረተ፡ ሥጋሁ ፀጉረ፡ ኀፍረቱ γ
144 ወዓዲ ወካዕበ γ
148 ይርግዞ ይደርብዮ γV
148 ወሶቤሃ ወአሜሃ L
148 ወአግሐሥዎ ወአውጽእዎ H
148 ከመ፡ ቦ ከመ፡ ቦቱ γ
149 ለዝ ለዝንቱ β
164 እቤር እቤርት D
167 ማኅደራ ቤታ β
167 ወዮምኒ ወይእዜኒ H
171 ዘታረብሕ፡ ዶርሆ ዘታስተባዝሕ β
172 አንቄ ፆፍ L
175 ይፌውስ፡ ድውያነ ይፌውሶሙ፡ ለድውያን EF
176 ወኢትክል ወኢክህሊት HM
179 የማናይ፡ እዳ የማነ፡ እደዊሃ β
179 የማናይ፡ እግራ ወየማነ፡ እገሪሃ β
180 በልብስ በአፅርቅት β
188 ወሆሙ፡ ኀለዩ፡ ዘበሰማያት ወሆሙ፡ ኀለዩ፡ በእንተ፡ V
መንግሥተ፡ ሰማያት
188 አጥረዩ፡ አሚነ አጥረዩ፡ ሃይማኖተ DEF
188 ተነበት፡ ወንጌል፡ በሰማያት ተነበት፡ ወንጌል፡ በጽርሐ፡ V
አርያም፡
191 ድውያንሆሙ ህሙማኒሆሙ EF
192 ብሔሮ መካኖ L
192 ብእሲተ አንስተ EF
194 ወለአከ ወፈነወ β
194 ደቂቀከ አርዳኢከ β
197 ዝንቱ ውእቱ V
198 ለምጸ፡ ኵሉ፡ ሥጋሁ ለምጸ፡ ኵሉ፡ አባሉ DEF
199 እግዚአብሔር እግዚእየ V
199 ቤተ: ክርስቲያን ቤተ፡ መቅደስ D
201 ወተሐቅፋ፡ በበይናቲሆሙ ወተአኀዙ፡ በበይናቲሆሙ L
201 ወበከዩ፡ ብካየ ወበከዩ፡አንብዓ M
53
203 ትትሌለየኒ ተፈለጥከኒ V
204 ወተኣምኁ ወተሰዓሙ L
206 ኢይመውት አይረክቦ፡ ሞት DEF
215 ይጌምድ፡ ሥጋሁ ይነትፍ γ
215 ቤተ፡ ምእመናን ቤተ፡ ክርስቲያን γV
216 ወበእንተዝ ወበእንተ፡ ዝንቱ DEF
219 እንዘ፡ ይትናሰኩ እንዘ፡ ይትባልዑ M
220 ለሰብአ፡ ቤቱ ለውሉዱ DEF
223 ፈያታዊ ፈያታይ L
223 ወበውእቱ፡ ጊዜ ወሶቤሃ L
223 ወሶቤሃ፡ ከልሐ ጸርኀ β
224 ቤተክርስቲያን ቤተ፡ እግዚአብሔር γ
227 ይትመተር፡ እም፡ ሢመቱ እመዓርጊሁ LM
233 ጰንጠቄስጤ ጰንጠቄስቴ DF
Table 2: Banalization

5.3.3 Grammatical number: In some of the mss of GF, we can see a plural instead of the
singular of the original text, or vice versa, or else the form of the plural is different. The
following table lists many of these cases:

§ Section Reconstructed text Change of singular/plural Family/mss/ms

3 መከራት መከራ D
12 አዝማን አዝማናት(plural of plural) β
18 ለእብን፡ ወለዕፅ ለአዕባን: ወለዕፀው Β;V
18 ማዕምቅታተ ማዕምቀ β
21 ምሥጢራቲከ ምሥጢረከ β
49 ሠናያተ ሠናየ β
51 ዘያጸልም፡ አዕይንተ ዘያጸልም፡ዐይነ β
55 ግብራት ግብር Eβ
68 አልባሰ ልብሰ γV
76 አፍላግ ፈለገ LM
91 ነዳያንኑ ነዳይኑ F
91 ብዑላን ባዕልኑ V
117 ብዙኃነ ብዙኀ DEF
140 አዕፅምተ: ገቦሁ አፅመ፡ ገቦሁ γ
144 ኃጣውእየ ኀጢአትየ β
145 ከልብ አክልብት β
146 ምንዳቤ ምንዳቤያት γ
151 ሀገር አህጉር γ
154 መቅሠፍተ ወመቅሠፍታተ L
163 ደዌ ደዌያት DF
179 እዳ እደዊሃ β
54
192 ሠለስተ ሠላሳ D
212 ተአምራተ፡ ወመንክራተ ተአምረ፡ ወመንክረ β
Table 3: Number

5.3.4 Metathesis: The reversal of the order of two sounds or letters in a word, either as a
mispronunciation or as a historical development in GF. The following are cited from the critical
edition of GF.

§ Section Reconstructed text Metathesis Family/mss/ms

13 ኢይትበዐዱ ኢይትዐበዱ H
20 ዘይትሜየን ዘይትሜነይ LMV
66 ወበዕርቃን ወበርዕቃን M
105 ተሠይመ ተሠምየ M
122 በአልባሰ፡ ቀጠንት በአልባሰ፡ ቀንጠት B
146 ይንትፍዎ ይንፍትዎ E
230 መክብዩ መብክዩ δ
236 ፀረብት ፀበርት DFβ
Table 4: Metathesis

5.4 Other Philological features: There are also other mechanical errors that are attested in
copying the mss of GF. Some of these change the meaning, some do not. Let us examine the
following.

5.4.1 Omission of a letter

§ Section Reconstructed text Omission of a letter Family/mss/ms

2 ያስተኀፍርዎሙ ያስተፍሮሙ E

3 ይንሥኡ ይንሡ D
3 ዘጽኑሕ ዘኑሕ D
141 አዘዞሙ አዞሙ F
146 ወፍትሕዎሙ ወፍትዎሙ F
152 እሕምም እሕም D
159 ወአንከሩ ወአከሩ D
164 ወሀለወት ወሀለት V
168 ወአግብአታ ወአብአታ B
174 እሙንቱሰ እሙንሰ D
188 እሎንተ እሎተ F
188 ሰናፔ ሰፔ F
219 አክልብት አክብት D
224 ወኢትትዓደው ወኢትዓደው δ
234 በሰይፍ በሰፍ E
55
239 ወየሐርስ ወየሐስ D
241 ወካዕበ ወካበ E
Table 5: Omission of a letter

5.4.2 Polar Error: the copyist writes a word whose meaning is diametrically opposite to what he
read in his exemplar. Some of these involve the negative morpheme ኢ; others involve lexical
antonyms. In general such errors may be unintentional. The following are some of the polar
errors found in GF.

§ Section Reconstructed text Polar error Family/mss/ms

7 ኢይሄሉ ይሄሉ V
37 አንኀ ጎንደየ γ
38 ወኢይቤሉ ወይቤሉ B
47 ፃእ ባእ E
58 ዘይሰምዕ ዘኢይሰምዕ B
73 ለዝሉፉ አሐተ: እለተ MV
84 ኢኮነት ኮነት β
87 ኢተሠገወ ተሠገወ፡ BF
94 ኢነበረ ነበረ B
102 ብዙኀ ኅዳጠ β
118 ዘኢየአምር ዘየአምር H
124 እስመ፡ ተውህበት ኢተውህበት γ
135 ገባእኩ ኢገባዕኩ D
135 ወኢንረክብ ወንረክብ D
136 ኢይረትዕ ይረትዕ γV
145 ትቀውማ ተሐውራ α
153 ይፃእ ይባእ D
157 ኢይክሀሉ ይክሀሉ M
178 ለኢአሚኖትየ ለአሚኖትየ BF
183 ወበዘይማስን ወበዘኢይማሰን γ
189 ከመ፡ ኢይሑር ይሑር B
192 ዘኢይፈርህ: ንጉሠ ዘይፈርህ፡ ንጉሠ B
192 ኢኮነ ኮነ D
193 ኢንመንን ንመንን D
200 ኢይትፌጸማ ይትፌጸማ E
208 ኢኀበርከ ኀበርከ V
221 ብልዑ ኢትብልዑ δ
227 ኢነኀብር ነኀብር DEF
233 ወንሕነኒ፡ ኢንትፈለጥ ወንሕነኒ፡ንትፈለጥ E
Table 6: Polar error

56
5.4.3 Change of Gender

§ Section Reconstructed text Change of gender Family/mss/ms

7 ደብር፡ ቅድስት ደብር፡ ቅዱስ β
44 ርኩሳን ርኩሳት D
46 ተነበ: ዝንቱ፡ መጽሐፍ ተነበት: ዛቲ: መጽሐፍ β
107 ዐቢይ ዓባይ F
110 ሥረዊሁ ሥረዊሃ δH
116 ብእሲኒ ብእሲትኒ δ
124 ዘታንቀለቅል ዘያንቀለቅል V
164 ስብሕተ ስቡሐ β
189 መንፈሳዊ መንፈሳዊት β
Table 7: Change of Gender

5.4.4 Verb Change: The form of the verb may change, in gender, number, tense, and
presence/absence of an object suffix. Let us examine some examples from GF.

§ Section Reconstructed text Verb Change Family/mss/ms

10 ዘእሬኢ ዘንሬኢ (1sg-1pl) V
27 ዐተበ ዐተብከ (3msg-2msg) γ
37 ይቀትሎ ቀተሎ (impf-perf) V
42 እሬሲ ንሬሲ (1sg-1pl) F
46 ተነበ ተነበት (3msg-3fsg) β
46 እምተስፋየ እምተስፋኪ((1sg-3fsg) V
49 ተጽናሶሙ ተጽናሶን (VN: 3mpl-3fpl) β
71 ወይጠብሕ ወይጠባህ (active-passive) HLM
87 ያግዕዞሙ ያግዕዞ (3mpl-3msg) δ
93 ትቤ ይቤ (3fsg-3msg) B
99 ዘአሰረ ዘአሠርከ (3msg-2msg) D
110 ወአርውያ ወአርውዮ (3fsg-3msg) HM
121 እምረሰይክዋ እምረሰይክዎ (3fsg-3msg) γ
130 ነሣእክዎሙ ነሣእክሙ (+/- object suffix) E
130 ተዛለፍክዎ ተዛለፍክዎሙ (3msg-3mpl) B
132 ወረስዮሙ ወረስየነ (3mpl-1pl) B
132 ወዕቀቦሙ ወዕቀቦ (3mpl-3msg) B
134 ኢይትከሀለክሙ ኢይትከሀሎሙ (2mpl-3mpl) EH
169 ወተፈሣሕኩ ወተፈሥሐት(1sg-3fsg) E
202 ይኩን ትኩን (3msg-3fsg) DEFV
Table 8: Verb Change

57
5.5 Archetype errors

The lost ancestor of all the families is called the archetype. The archetype is the starting point,

the first manuscript at the very beginning of the whole tradition. It may not be the original text,

because it already may contain some mistakes. Its existence can be proved by the following

conjunctive errors shared by all the witnesses. Here is the archetype of GF (Gädlä Filәṗos).

[4] α says ወበእንተዝ፡ ነሣእነ፡ ረድኤተ፡ ኪያሁ፡ ከመ፡ ያርትዕ፡ ፍኖተ፡ ቃል፡ ለነ፡

ዘንፈቅድ ሐዊረ፡ ቦቱ፡፡The other manuscripts do not have this piece of text, and in fact have

lost a great deal of text at this place. The phrase ረድኤተ፡ ኪያሁ is not grammatical; ኪያሁ

can only be the direct object of a verb, but here it is the object of a construct form ረድኤተ.

Therefore it must be considered an error, to be corrected as follows:

ወበእንተዝ፡ ነሣእነ፡ ረድኤተ፡ ዚአሁ፡ ከመ፡ ያርትዕ፡ ፍኖተ፡ ቃል፡ ለነ፡ ዘንፈቅድ፡ ሐዊረ

ቦቱ፡፡152

[84] α says: ወዓዲ፡ ኮነት፡ ዛቲ፡ ሀገር፡ ከመ፡ ካልእት፡ አህጉር፡… እስመ ዛቲ፡ ሀገር፡

ዓባይ፡ ይእቲ፡ እምኵሎን፡ አህጉር፡፡ Abunä Ya‘әqob spoke to Abba Filәṗos, ‘This country is

like other countries… because this country is greater than all [other] countries’, which in context

is self-contradictory and does not make sense. The problem is the word ኮነት ‘it is’. What would

make sense here is the reverse: ኢኮነት ‘it is not’. The remaining manuscripts (HLMV) also

share this error, though the text is rather different. HLMV say: ወሶበ፡ ኮነት፡ ሀገረ፡ ኢትዮጵያ፡

ከመ፡ ካልአት፡ አህጉር፡ ወአኮ፡ ከመ፡ ሀገረ፡ ግብጽ ወኢ፡ ከመ፡ ሮምያ፡ ወአፍራቅያ፡

ወእስንክድርያ፡ ወኢከመ፡ ኤፌሶን፡ ወእስያ፡ ወፋርስ፡ ወኢቆንዮን፡፡ ‘And since the country

of Ethiopia is like other countries, and is not like the country of Egypt and not like Rome and

Daniel Kibret (2006 E.C, 190) translate the phrase ረድኤተ፡ ኪያሁ into Amharic ከእርሱ፡ ረድኤትን አገኘን
152

(we received his help from him) it is completely wrong.

58
Africa and Alexandria and not like Ephesus and Asia and Fars and ’Iqonyon [?].’ Turaive (1908,

194) did not make correction in his edition. Evidently the text shows an archetype error here. We

can tentatively emend the text and reconstruct the reading as follows:

ወዓዲ፡ ኢኮነት፡ ዛቲ፡ ሀገር፡ ከመ፡ ካልእት፡ አህጉር፡፡A possible motivation for this error is

phonetic in nature: if the original text was ወዓዲ፡ ኢኮነት፡, then we can speculate that the

sequence i-’i in the words ወዓዲ፡ ኢኮነት፡ wä-‘adi ’i-konät was misheard as simply -i, thus

causing the crucial negative marker ’i to disappear.153

[126] መምህርየ፡ እንዘ፡ የኀድር፡ ኀጢኦ፡ ዘይሰቲ፡ እፎ፡ አነ፡ እሰቲ፡ ወተረግመ ወወሰዳ፡

በጕጕአ፡፡ ወገብአት፡ ይእቲ፡ ጽዋዕ፡ ኀበ፡ ፈናዊሃ፡፡ All the mss share the word tärägmä

‘be cursed’, which makes no sense in the context. This is then an archetype error, and can be

represented as መምህርየ፡ እንዘ፡ የኀድር፡ ኀጢኦ፡ ዘይሰቲ፡ እፎ፡ አነ፡ እሰቲ፡ ‡….‡

ወወሰዳ፡ በጕጕአ፡፡ ወገብአት፡ ይእቲ፡ ጽዋዕ፡ ኀበ፡ ፈናዊሃ፡፡

[186] α says ወአንተ፡ ንሣእ፡ እንዘ፡ ትትዋቀስ፡ ንበር፡ ምስለ፡ ዝንቱ፡ ወንጌል፡፡ β say

ወአንተ፡ ንሣእ፡ እንዘ፡ ትዘረከይ: In both cases the grammar and the sense are confused.

Therefore it should be an error, probably to be corrected as follows: ወአንተ፡ ንሣእ፡ ‡….‡

ንበር፡ ምስለ፡ ዝንቱ፡ ወንጌል፡፡ or ወአንተ፡ ንሣእ፡ ዘንተ፡ ወንጌለ…

[203] BEF say ወአንተ፡ ትትሌለይ፡ ካዕበ፡ እምኔየ፡ በሕይወት፡ እምይእዜሰ፡ ኢይረክብ፡

አንሰ፡ ዘይልዕከ፡ ብየ: D says ዘይአለክ፡ ብየ; H says ዘይትልእክ፡ ሊተ: LM say

ዘይልእክ፡ሊተ ; V says ዘይከልአ፡ ሊተ፡ ትካዝየ: (V has different idea from other mss) In all

153
My thanks to my advisor for this suggestion.
59
versions the sense is not clear; therefore this can be emended as ወአንተ፡ ትትሌለይ፡ ካዕበ፡

እምኔየ፡ በሕይወት፡ እምይእዜሰ፡ ኢይረክብ፡ አንሰ፡ ‡….‡ ፡፡

[221] Another archetype error involves a whole section where the content seems incoherent,

arguing that the text here is corrupt. Texts BDEF and HLMV have the following:

ወሶቤሃ፡ ወረዱ፡ እሉ፡ ርቱዓነ፡ ሃይማኖት፡ ተቀጺሎሙ፡ ቅራፈ፡ ዕፅ፡ (ትራፈ፡ ዕፅ፡ LE)

እንዘ፡ ይብሉ፡ ንሕነ፡ (አነ፡ ወአነ፡ ዘቁኒን፡ ዘእግዚአብሔር፡ HL) (አነ፡ ወአነ፡ ዘንጉሥ፡

ወእለ፡ ዘእግዚአብሔር፡ MV) (ሕዝበ፡ እግዚአብሔር፡ BDEF) ወኮነ፡ ኁልቈ፡ ፻፻፻፡፡

ወሐራ፡ ንጉሥኒ ወረዱ፡ ተቀጺሎሙ፡ ምርዋየ፡ እንዘ፡ ይብሉ፡ ንሕነ፡ ሐራ፡ ንጉሥ፡፡

ወሐራ፡ ንጉሥኒ፡ ኮኑ ፻፻፻፡፡

‘At that time, these Orthodox fathers went down taking tree bark, saying, “We are the people of

God.” And their number was 10,000,000. And the king’s solders went down taking [their]

canteens (of water), saying, “We are the king’s soldiers.” And the king’s soldiers were

3,000,000.’

The problems here were discussed in the translation section. The verb täqäṣilomu (repeated

twice) does not make sense in context (the translation ‘taking’ is a guess). The verb täqäṣilomu

goes with crown, hat and the like. The reference to ‘bark’ and ‘canteens’ (and the opposition

between them) is very strange in this context and is almost uninterpretable. The numbers

10,000,000 and 3,000,000 are impossibly high. When we look at the other manuscripts the text is

just as confusing. ንሕነ ‘we’ is instead አነ፡ ወአነ ‘I and I’, which is very strange Gәʾәz, and the

predicate is completely different: instead of ሐራ፡ ንጉሥ፡ ‘(We are) the king’s soldiers’, mss

HL have (አነ፡ ወአነ፡ ዘቁኒን፡ ዘእግዚአብሔር: ‘(I and I are) the Zaqunin (?) of God’ and mss

MV have አነ፡ ወአነ፡ ዘንጉሥ፡ ወእለ፡ እግዚአብሔር፡ ‘(I and I are) the king’s, and those of
60
God were…’. Furthermore, in the next line, texts D and L have ወሖራ ‘and they (fem.pl) went’

instead of ወሐራ ‘and the soldiers’. With this degree of confusion, it is possible to figure out

what the original text might have been. ወሶቤሃ፡ ወረዱ፡ እሉ፡ ርቱዓነ፡ ሃይማኖት፡

ተቀጺሎሙ፡ ‡….‡እንዘ፡ ይብሉ፡ ንሕነ፡ ሕዝበ፡ እግዚአብሔር…ወሐራ፡ ንጉሥኒ ወረዱ፡

ተቀጺሎሙ፡ ‡….‡ እንዘ፡ ይብሉ፡ ንሕነ፡ ሐራ፡ ንጉሥ፡፡

[236] ንዑ፡ ንሑር፡ ኀበ፡ ---ወእሙንቱኒ: እመ፡ ይትዌከፋነ፡ All families are corrupted, β

say ኀበ: ወሻ; F says ኀበ: ጥሰ; B says ኀበ: ዋሻ; D says ኀበ: ሻዋ; E says ኀበ: ሸዋ Nothing

can be reconstructed with confidence, as is expressed by the formulation ንዑ፡ ንሑር፡ ኀበ፡

‡….‡ ወእሙንቱኒ: እመ፡ ይትዌከፋነ፡

5.6 Relationships among the manuscripts or critics of the errors

The lost ancestors of the individual families are called sub-archetypes. After the evidence of the

various sources for the text has been collected and organized, the subarchetypes and archetypes

have been reconstructed where possible. In order to reconstruct the stemma codicum, the

manuscripts of the GF can be gathered in families. Each family derives from a common

subarchetype, whose existence can be proved by a series of conjunctive errors.

5.6.1The subarchetype α (mss. BDEF)

α shares the following conjunctive errors.154

[143] ወካዕበ፡ አዘዘ፡ ንጉሥ፡ ይክኡ: አልባሲሁ፡ ወያቅምዎ፡፡

154
BDEF is one family that is ‘α’ and HLMV is another family that is ‘β’. If the texts are 50:50 (equal), then I can
use my own intellect (ope ingenii).

61
The word ይክኡ፡ is not a Gәʾәz word; it must be a spelling mistake. The correct reading is

preserved by the rest of the tradition.

ወካዕበ፡ አዘዘ፡ ንጉሥ፡ ይክልእዎ፡ አልባሲሁ፡ ወያቅምዎ፡

[179] ወዘንተ፡ አምኃ፡ ተመጠው፡ እምእዴየ፡ ለገብርከ፡ ወኍልቈ፡ አምኃኒ፡ ዘአምጽአ፡

ጣሕን፡ ጾረ፡ ፡ በቅል፡ ወንሒጎ፡ እንተ፡ ፡ ላህም፡፡

The word ጣሕን ‘grindstone’ does not make sense in context; one does not send a mule-load of

grindstones as a precious gift. The other mss say ṭәḥn meaning ‘fine flour’, which must be the

correct reading.

ወዘንተ፡ አምኃ፡ ተመጠው፡ እምእዴየ፡ ለገብርከ፡፡ ወኍልቈ፡ አምኃኒ፡ ዘአምጽአ፡ ጥሕን፡

ጾረ፡ ፡ በቅል፡ ወንሒጎ፡ እንተ፡ ፡ ላህም፡፡

[222] ወሶቤሃ፡ ተንሥአት፡ ንግሥት፡ ወቦአት፡ እንዘ፡ ትረውጽ፡ ውስተ፡ ደብተራሁ፡

ወአልባሲሁ፡ ስጡጥ፡፡

The phrase ወአባሲሁ፡ ስጡጥ: does not make sense in context; there is no reason that the king’s

clothes should be torn. The correct reading አልባሲሃ፡ ‘her clothes’ is preserved by the rest of

the tradition:

ወሶቤሃ፡ ተንሥአት፡ ንግሥት፡ ወቦአት፡ እንዘ፡ ትረውጽ፡ ውስተ፡ ደብተራሁ፡ ወስጡጥ፡

አልባሲሃ፡፡

5.6.2 The subarchetype δ (mss. D and E)

δ shares the following conjunctive errors.

[40] ወተመሰልኮ፡ ለባዕል፡ ዘኢፈቀደ፡ ይቅትልዎ፡ ለእግዚእነ፡ በእንተ፡ አፍቅሮቱ፡ ንዋየ፡፡

62
The verb ይቅትልዎ ‘they will kill him’ does not agree with the Bible text which is being

referred to here (Mt 19:21-22). The correct reading (‘they will follow him’) is preserved by the

rest of the tradition.155

ወተመሰልኮ፡ ለባዕል፡ ዘኢፈቀደ፡ ይትልዎ፡ ለእግዚእነ፡ በእንተ፡ አፍቅሮቱ፡ ንዋየ፡፡

[46] ወከማሁ፡ አሕይዊዮ፡ ለዝ፡ ወልድ፡ በጸሎትኪ፡ እመናፍቅ: ርኩሳን፡፡

The word እመናፍቅ doesn’t make sense in context. The correct reading ‘from evil spirits’ is

preserved by the rest of the tradition.

ወከማሁ፡ አሕይዊዮ፡ ለዝ፡ ወልድ፡ በጸሎትኪ፡ እመናፍስት፡ ርኩሳን፡፡

[152] እስመ፡ ከፈለኒ፡ እሕምም፡ በእንተ፡ ስመ፡ እግዚእነ፡ ኢየሱስ፡ ክርስቶስ፡ ከመ: እሰሪ:

ነጊሠ፡ ምስሌሁ፡

The verb እሰሪ: doesn’t make sense in context. The correct reading is preserved by the rest of the

tradition. እስመ፡ ከፈለኒ፡ እሕምም፡ በእንተ፡ ስመ፡ እግዚእነ፡ ኢየሱስ፡ ክርስቶስ፡ ከመ

እዕሪ፡ ነጊሠ፡ ምስሌሁ፡፡ ‘that I may be like [Him] in reigning with Him’.

[164] ወሀለወታ፡ ለይእቲ፡ እቤር፡ አሐቲ፡ ላህም፡ ወአልባቲ፡ ምንትኒ፡ ዘእንበሌሃ:

ወተአስራ: ላዕለ: ዐራት፡፡

The preposition፡ ላዕለ: doesn’t make sense in context; one does not tie up a cow upon one’s bed.

The correct reading is preserved by the rest of the tradition.

ወሀለወታ፡ ለይእቲ፡ እቤር፡ አሐቲ፡ ላህም፡ ወአልባቲ፡ ምንትኒ፡ ዘእንበሌሃ: ወተአስራ:

ታሕተ፡ ዐራት፡፡

155
For the case the rest of the tradition is majority of the family.
63
[194] ወሠምረ፡ ንጉሥ፡ በዝንቱ፡ ምክር: እኩይ፡ ወለአከ፡ ኀበ፡ ንጉሥ: በጕሕሉት፡

The word ንጉሥ: doesn’t make sense in context; the king cannot send for the king. The correct

reading is preserved by the rest of the tradition. ወሠምረ፡ ንጉሥ፡ በዝንቱ፡ ምክር፡ እኩይ፡

ወለአከ፡ ኀበ፡ ጳጳስ፡ በጕሕሉት:: Similarly in section [205], instead of the correct ወይቤሎ፡

ንጉሥ ለብፁዕ፡ ግበር፡ መሥዋዕተ it says wrongly ወይቤሎ፡ አቡነ፡ ለንጉሥ: ግበር፡

መሥዋዕተ; and also in section [206] instead of the correct ወእሉኒ: ወዘትቤ፡ ኦንጉሥ፡

ግበሩ፡ በዓለ፡ ልደት it says erroneously ወእሉኒ: ወዘትቤ፡ ፊልጶስ: ግበሩ፡ በዓለ፡ ልደት

[222] ወእምዝ፡ አዘዘ፡ ያውርድዎ፡ ሀገረ፡ ዳሞት፡ እንተ፡ ትሰመይ፡ ገማስቄ፡ ዘይእቲ፡ ሀገረ

አርማንያ፡ The word ሀገረ፡ አርማንያ፡ ‘country of Armenia’ doesn’t make sense in context.

The correct reading ‘country of the pagans’ is preserved by the rest of the tradition. ወእምዝ፡

አዘዘ፡ ያውርድዎ፡ ሀገረ፡ ዳሞት፡ እንተ፡ ትሰመይ፡ ገማስቄ፡ ዘይእቲ፡ ሀገረ፡ አረማውያን::

[251] ወእምዝ፡ አዕረፈ፡ በሰላም፡ አቡነ፡ ፊልጶስ፡ መምህረ፡ ሰላም፡ በ፡ ዓመት: The

number፡ በ፡ ዓመት: is incorrect in context. The correct reading is preserved by the rest of

the tradition. ወእምዝ፡ አዕረፈ፡ በሰላም፡ አቡነ፡ ፊልጶስ፡ መምህረ፡ ሰላም፡ በ፸ወ፡ ዓመት::

His age was 74 years, not 85 years, as the text makes clear by giving the number of years for

each stage of his life. But why should a copyist make such a change??? The full information is

found in section [251]

5.6.3 The subarchetype ε (mss. B and F)

ε shares the following conjunctive errors.

[87] ከመ፡ ያግዕዞሙ፡ ለአዳም፡ ወለደቂቁ፡ አላ፡ ተሠገወ፡ እምአዋልደ፡ ነገሥት፡፡ አላ፡

ተሠገወ does not make sense in context nor from a theological perspective; we need a negative
64
‘he was not incarnated’, whereas አላ፡ means ‘but rather, to the contrary’. The correct reading is

preserved by the rest of the tradition. ከመ፡ ያግዕዞሙ፡ ለአዳም፡ ወለደቂቁ፡ ኢተሠገወ፡

እምአዋልደ፡ ነገሥት፡

[167] ወሶበ፡ ሠረቀ፡ ፀሓይ፡ ተንሥአ፡ ውእቱ፡ ሰራቂ፡ እምውሳጤ፡ ገዳም፡ ወነድኣ

ለይእቲ፡ ላህም፡ The verb ሠረቀ፡ doesn’t make sense in context; the thief is in hiding, and only

goes out at night, when the sun sets. The correct reading is preserved by the rest of the tradition.

ወሶበ፡ የዐርብ፡ ፀሓይ፡ ተንሥአ፡ ውእቱ፡ ሰራቂ፡ እምውሳጤ፡ ገዳም፡ ወነድኣ ለይእቲ፡

ላህም::

[215] ወሶበ፡ ሰምአ፡ ውእቱ፡ ተናባላታዊ፡ ዘንተ፡ ቃለ፡ እምቃለ፡ ጋኔን፡ ረሰየ፡ ለወልዱ፡

እንዘ ይብል፡ እረቅየከ፡ በስመ፡ ኢየሱስ፡ ክርስቶስ፡፡

The verb፡ ረሰየ ‘he established’ doesn’t make sense. The correct reading is preserved by the rest

of the tradition; the same verb ረቀየ ‘exorcise, sprinkle with holy water’ is repeated twice (ረቀየ

and እረቅየከ).

ወሶበ፡ ሰምአ፡ ውእቱ፡ ተናባላታዊ፡ ዘንተ፡ ቃለ፡ እምቃለ፡ ጋኔን፡ ረቀዮ፡ ለወልዱ፡ እንዘ

ይብል፡ እረቅየከ፡ በስመ፡ ኢየሱስ፡ ክርስቶስ፡፡

5.6.4 The subarchetype β (mss. HLMV)

β share the following conjunctive errors.

[101] ወለአቡነ፡ ፊልጶስ፡ ሤሞ፡ ርእሰ፡ ለኵሎሙ፡ ውስተ፡ መቃብረ፡ አቡሆሙ፡ ተክለ

ሃይማኖት፡፡ H and L

65
The word ውስተ፡ መቃብረ፡ does not make sense. The correct reading is preserved by the rest

of the tradition; ‘at the sepulcher’, not ‘in the sepulcher’.

ወለአቡነ፡ ፊልጶስ፡ ሤሞ፡ ርእሰ፡ ለኵሎሙ፡ በመቃብረ፡ አቡሆሙ፡ ተክለ ሃይማኖት፡፡

[107] ወበጺሖ ህየ፡ ሰገደ፡ ወጸለየ፡ እንዘ፡ ይብል፡ ኦአብየ፡ ተክለ፡ ሃይማኖት፡ ቀዳሚኒ፡

ለአከ፡ ምውተ፡ በእንቲአየ፡ እኩን፡ ውስተ፡ ምኔት: ዘእንበለ፡ ፈቃድየ፡፡

The phrase ውስተ፡ ምኔት does not say the right thing in context. Filәṗos was not told merely

that he should be ‘in the monastery’, but that he should be the head of the monastery, the abbot.

The correct reading is preserved by the rest of the tradition.

ወበጺሖ ህየ፡ ሰገደ፡ ወጸለየ፡ እንዘ፡ ይብል፡ ኦአብየ፡ ተክለ፡ ሃይማኖት፡ ቀዳሚኒ፡ ለአከ፡

ምውተ፡ በእንቲአየ፡ እኩን፡ አበምኔት፡ ዘእንበለ፡ ፈቃድየ፡

[110] አንሰ፡ ዕፀ፡ ዘይት፡ ልምሉም፡ ዘኢያሥረፀ፡ ቈፅለ፡ ወኢጸንአ፡ ሥረዊሁ፡ እስመ፡

ተተከልኩ ማእከለ፡ ከዋክብት፡፡

The word ከዋክብት ‘I was planted among the stars’ doesn’t make sense in context. The correct

reading ‘I was planted among thorns’ is preserved by the rest of the tradition.

አንሰ፡ ዕፀ፡ ዘይት፡ ልምሉም፡ ዘኢያሥረፀ፡ ቈፅለ፡ ወኢጸንአ፡ ሥረዊሁ፡ እስመ፡

ተተከልኩ፡ ማእከለ፡ አስዋክ፡፡

[114] በዕጣን: ወበቊርባን፡ ምጽኡ፡ ምስለ፡ አምኃክሙ፡

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The plural imperative form ምጽኡ ‘(you-pl) come!’ is not correct; Gәʾәz uses instead the

suppletive form ንዑ. A correct (but different) reading is preserved by the rest of the tradition.

በዕጣን: ወበቊርባን፡ ብጽሑ፡ ምስለ፡ አምኃክሙ፡

[221] እንዘ፡ ይብሉ፡ አነ፡ ወአነ፡ ዘንጉሥ፡ ሐራ፡ ንጉሥ፡፡ The words አነ: ወአነ: ዘንጉሥ: ‘I

and I of the king’ are grammatically very strange and do not really make sense. The correct

reading is preserved by the rest of the tradition. እንዘ፡ ይብሉ፡ ንሕነ፡ ሐራ፡ ንጉሥ፡፡

5.6.5 The subarchetype γ (mss. H and L)

γ shares the following conjunctive errors.

[87] ወእግዚእነሂ፡ ሶበ፡ ፈቀደ ከመ: ይልበስ፡ ሥጋ፡ ዚአነ፡ ከመ፡ ያግዕዞሙ፡ ለአዳም፡

ወለደቂቁ፡ ኢተሠገወ፡ እምአድዋለ፡ ነገሥት፡ ወመኳንንት፡፡

The word እምአድዋለ ‘from the regions’ does not make sense. The correct reading እምአዋልደ፡

‘from the daughters’ is preserved by the rest of the tradition; the order of the letters has been

mixed up.

ወእግዚእነሂ፡ ሶበ፡ ፈቀደ ከመ: ይልበስ፡ ሥጋ፡ ዚአነ፡ ከመ፡ ያግዕዞሙ፡ ለአዳም፡

ወለደቂቁ፡ ኢተሠገወ፡ እምአዋልደ፡ ነገሥት፡ ወመኳንንት፡፡

[121] ወይእዜኒ፡ እምኮነት፡ መካነ ሰብእ፡ እለ፡ ያፈቅሩ፡ እንዘኅሉላን: ወወክሐ፡ ወዕረፍተ፡

ሥጋ፡፡ The word እንዘኅሉላን does not exist. The correct reading is preserved by the rest of the

tradition, which has ንዝህላለ፡ ‘idleness, frivolity’. ወይእዜኒ፡ እምኮነት፡ መካነ ሰብእ፡ እለ፡

ያፈቅሩ፡ ንዝህላለ፡ ወወክሐ፡ ወዕረፍተ፡ ሥጋ፡፡

67
[242] መትሊት: ተቃተተት: ምስለ፡ ምድር፡፡ The rest of the tradition has the reading

መንተሊት፡ ተቀሐወት፡ ምስለ፡ ምድር፡፡ ‘A hare argued with the earth’. The present reading

is hard to evaluate. መትሊት: might possibly be an alternate form of standard መንተሊት፡, and

the verb ቀተተ means to wager or bet. But the reading with መንተሊት፡ is clearly the more

normal one.

5.6.6 The subarchetype η (mss. M and V)

η shares the following conjunctive errors.

[26] ቀዳሚኒ፡ ዘጸሐፍከ፡ እሙን፡ ውእቱ፡ ወይእዜኒ፡ ጸሐፍ፡ አነ፡ እትኢመር፡ ለከ:

ውስተ፡ አፉከ፡፡

The verb እትኢመር is ungrammatical and does not make sense (possibly the intention was

something like ይትኤመር?). The correct reading is preserved by the rest of the tradition.

ቀዳሚኒ፡ ዘጸሐፍከ፡ እሙን፡ ውእቱ፡ ወይእዜኒ፡ ጸሐፍ፡ አነ፡ እትናገር፡ ለከ: ውስተ፡

አፉከ፡፡

[60] ወይቤልዎ፡ አእምር፡ ወለቡ፡ እስመ: ዐቢይኒ፡ ዘቦቱ፡ ኀይል፡ ይጐይይ፡ እምኔሆሙ፡

ወአንሰ፡ ሕፃን፡ ተሐውር፡ ኀቤሆሙ፡፡

The word፡ ወአንሰ does not make sense. The correct reading is preserved by the rest of the

tradition: ‘You go’, not ‘I go’.

ወይቤልዎ፡ አእምር፡ ወለቡ፡ እስመ: ዐቢይኒ፡ ዘቦቱ፡ ኀይል፡ ይጐይይ፡ እምኔሆሙ፡

ወአንተሰ፡ ሕፃን፡ ተሐውር፡ ኀቤሆሙ፡፡

68
[90] ወእምዝ ይቤሎ፡ ጳጳስ: ለአቡነ፡ ጳጳስ፡ ለእመ፡ አበይከኒ፡ ምንተ፡ እብል፡ ዘፈቀደ፡

እግዚአብሔር ለይኩን፡፡ The first occurrence of the word ጳጳስ does not make sense. The scribe

wrote ጳጳስ twice by mistake. The correct reading is preserved by the rest of the tradition.

ወእምዝ: ይቤሎ፡ ፊልጶስ: ለአቡነ፡ ጳጳስ፡ ለእመ፡ አበይከኒ፡ ምንተ፡ እብል፡ ዘፈቀደ፡

እግዚአብሔር ለይኩን፡፡

[147] ወባረከ፡ ቅዱስ፡ በእደዊሁ፡ ላዕለ፡ ከለባት፡ ወእደዊሁሰ፡ ክልቱፋት፡ ወእሱራት

ድኅሪተ፡ ከመ፡ ኢይክድን፡ ኀፍረቶ፡

በእደዊሁ does not make sense. He had to make the blessing with his feet, because his hands

were tied behind his back. The correct reading is preserved by the rest of the tradition.

ወባረከ፡ ቅዱስ፡ በእገሪሁ፡ ላዕለ፡ ከለባት፡ ወእደዊሁሰ፡ ክልቱፋት፡ ወእሱራት ድኅሪተ፡

ከመ፡ ኢይክድን፡ ኀፍረቶ፡

[183] እስመ፡ ንሕነ፡ ንቤ፡ ገደፍነ፡ ኵሎ፡ ዓለመ፡ ወይሳለቀነ፡ እግዚአብሔር፡ ዘንተ፡ ኵሎ፡

ዘገበርነ፡ ሶበ፡ ንብሎ፡ አቡነ ዘበሰማያት፡፡

The word ዘገበርነ does not have the right meaning in context. The scribe misunderstood the

initial ዘ- as if it were a relative pronoun instead of being part of the root z-g-b, which occurs here

in its infinitive form zagib-. The correct reading is preserved by the rest of the tradition.

እስመ፡ ንሕነ፡ ንቤ፡ ገደፍነ፡ ኵሎ፡ ዓለመ፡ ወይሳለቀነ፡ እግዚአብሔር፡ ዘንተ፡ ኵሎ፡

ዘጊበነ፡ ሶበ፡ ንብሎ፡ አቡነ: ዘበሰማያት፡፡

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 5.7 The stemma codicum

Marrassini (2008, 8) says in textual criticism the basic assumption is that ‘Every text in the

process of being copied undergoes a progressive disfiguration because of errors introduced

involuntarily by the copyists ( or modifications introduced by them deliberately).’ Textual

criticism is based on a precise set of rules, named after the German philologist Karl Lachmann.

The elimination of the codices plurimi ‘many texts’ in the edition and must be substituted by

majority of the families, which was introduced by Johann Albrecht Bengel in 1734 for the first

time. The criterion majority the families was later clarified by John August Ernest in 1772 and by

the Italian philologist like Domenico Vallarsi (1734) and Bartolomeo Perazzini (1775). As the

prerequisite for this criterion, conjuctive errors are means so as to establish the families or

stemma codicum.

Bausi (2008, 21-23) lists some definitive and considered principles of Neo- Lachmannian as (a)

the necessity of a complete survey of all the direct and indirect witnesses (mss., printed editions,

quotations, allusions, etc.) of the text under examination (recensio); (b) the definition of their

relationship, possibly as a genealogical tree (stemma codicum), established on the basis of

conjunctive errors (Leitfehler) common to the witnesses descending from the same sub-

archetype; (c) the establishment of the text through the criterion of the majority of the families-

strictly understood as immediate offsprings from the archetype; (d) the definition of concepts

through technical terms; (e) the individuation of phases and principles of the editorial work; (f)

the acceptance of the critical edition as a scientific hypothetical reconstruction of the original text

as proposed by the editor.

The stemma codicum is a graphic representation (in the form of a tree diagram) of the genetic

relationships among the witnesses of a text. The genetic relationships among the witnesses of a

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text can be reconstructed through the evaluation of the shared errors. In the stemma codicum

both the extant and the lost mss must find their place. GF, the text under the study, is edited

according to the Neo- Lachmannian method. The conjunctive errors, attested in eight witnesses

of GF are categorized into two major groups, these are archetype and sub-archetypes. The mss

themselves are designated by the Latin letters BDEFHLMV. The original text or archetype is

designated by the Greek letter [Ω] and the sub-archetypes by the Greek letters [α β γ δ ε η]. In

every error, the erroneous reading will be listed and the possible original reading with the

indication of sections in the critical edition will be suggested. Based on the conjunctive errors,

witnesses are grouped into families as follows: [α] BDEF, [β] HLMV, [γ] HL, [δ] DE, [ε] BF, [η]

MV. Finally the genealogical tree or stemma codicum will be illustrated.

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Comparison of their readings would give us the following stemma.

α β

δ ε γ η

V (16th c.)

B (18th c.) M (19th c.)

H (19th c.) L (19th c.)

D (1944/5) E (1943/4) F (20th c.)

Stemma codicum of GF

Ω=α+β
α = δ +ε
δ=D+E
ε=B+F
β=γ+η
γ=H+L
η=M+V
72
5.8 Linguistic analysis

5.8.1 Phonological problems

According to Lambdin (1978, 13), ‘The gradual evolution of spoken Gәʾәz and its ancient sister

dialects into the modern languages of Ethiopia led to the introduction of systematic errors into

manuscript copying by scribes who applied their own pronunciation to the ancient language and

misspelled accordingly.’ This led to spelling ‘mistakes’, in instances where two distinct letters

originally represented two distinct sounds, but the sounds merged together. Such confusions are

well known, and they also occur in GF.

Section Gloss

1. Confusion of ዐ, አ [25] ወይቤለኒ ባዕ156

To mean ወይቤለኒ ባእ And he said to me ‘enter’

2. Confusion of ሀ, ሐ [29] አምላክነሰ፡ ንጹህ፡ ውእቱ

To mean አምላክነሰ፡ ንጹሕ፡ ውእቱ Our Lord is innocent (clean)

When semi-vowels occur in verb roots, they have a special character in Gәʾәz. For example:

With final የ : Perfect Imperfect Imperative

He prayed He will pray Let he pray

ጸለየ ይጼሊ ይጸሊ

With initial ወ : She gave birth She will give birth let she give birth

ወለደት ትወልድ ትለድ

In the GF, we can see this behavior of initial w:

156
See Leslau, 1987, pp. 114 and 405. The possible alteration of sibilants and pharyngeal of Gәʾәz scripts (ሀ፣ ሐ፣
ኀ፣ ሠ፣ ሰ፣ አ፣ ዐ፣ ጸ፣ ፀ) not consulted in the critical apparatus, for as my advisor says ‘It is not mandatory to
record the variants of these Gәʾәz script, because we cannot make a family tree by their variants but we have to show
the correct reading in the edited text.
73
 ወፃእከ ትወፅእ ፃእ

You went out You will go out Go out!

But in section [47], the scribe gave an incorrect imperative form with initial w, as shown below:

ወፃእከ ትወፅእ ውፃእ

In section [226] we can read ‘ወመጽኡ’ but the other mss have, ‘ወበጽሑ’.

We can assume two possibilities for the case. First, the scribe may have erroneously copied the

first consonant ‘በ’ instead of ‘መ’, so that the difference is happened. The second one can be

guessed that since both መጽኡ and በጽሑ can be used interchangeably in some cases, then the

copyist may intentionally alter the lexeme as a characteristics reading, so that the difference is

happened. “The cumulative effect of [such] errors can be quite bewildering unless one has a firm

grasp of the forms and lexicon of the older language” (Lambdin 1978:14).

5.8.2 Morphosyntactic problems

An example of a morphosyntactic problem involves the expression of possession. Here Gәʾәz

has several possible constructions, as shown in the following examples, all of which mean ‘the

prayer of Filәṗos’:

ጸሎቱ፡ ለፊልጶስ (ṣälot-u lä-Filәṗos)

ጸሎት፡ ዘፊልጶስ (ṣälot zä-Filәṗos)

ጸሎት፡ እንተ ፊልጶስ (ṣälot әntä Filәṗos)

ጸሎተ፡ ፊልጶስ (ṣälotä Filәṗos). Here are other examples from GF.

§ Section Reconstructed text Alternate morphosyntax Family/ms/mss

107 መርዔተ፡ ክርስቶስ መርዔቶ፡ ለክርስቶስ V

110 ሐመረ፡ ነፍስ ሐመራ፡ ለነፍስየ DEF

74
169 ቃለ፡ ዛቲ ቃላ፡ ለዛቲ MV
175 ይፌውስ፡ ድውያነ ይፌውሶሙ፡ ለድውያን EF
246 ሰማዕቱ፡ ለክርስቶስ ሰማዕተ፡ ክርስቶስ HLM
Table 9: Morphosyntax

However, we can also find ungrammatical examples which confuse these constructions, e.g. In
section [8] ms ‘H’ says በኵሉ፡ መዋዕሉ፡ ሕይወት, other mss keep the correct reading በኵሉ፡
መዋዕለ፡ ሕይወቶሙ፡፡ In section [7] also we read በመዋዕለ፡ መንግሥቱ፡ ዐምደ፡
ጽዮን፡፡Other mss keep the correct reading: በመዋዕለ፡ መንግሥቱ፡ ለዐምደ፡ ጽዮን፡፡

Symbolic abbreviations adopted in the critical edition

[§] Indicates Section

┌ It uses to identify words, phrases of different variants on the edited text.

[ 1 ] It uses to separate numbers between the variants in the

Critical apparatus.

‡….‡ it is applied in the case of irremediable corruptions.

75
 CHAPTER SIX

EDITION OF THE TEXT OF GÄDLÄ FILƎṖOS

[1] በስመ፡ እግዚአብሔር፡1 አምላክ፡ ቀዳማዊ፡2 ዘእንበለ፡ ጥንት፡ ወደኃራዊ፡ ዘእንበለ፡ ተፍጻሜት፡
ዘይሤለስ፡ በአካላት፡ ወይትዋሐድ፡ በመለኮት፡፡ በከመ፡ ከሠቱ፡ ለነ፡ መጻሕፍት፡ ወተርጎሙ፡ ለነ፡
መገብተ፡ ሃይማኖት፡፡ ውእቱ፡ በጥበቡ፡ ወምክሩ፡ ፈጣሬ፡ ዓላማት፡ ወሠራዔ፡ አዝማናት፡
a
ወአ(F3r )ምጻኢሆሙ፡ ለእሉ፡ እምኀበ፡ ወኢምንት፡ እምቅድመ፡ ጊዜ፡ ወሰዓት፡ እምቅድመ፡ መዋዕል፡
ወዓመታት፡ ሎቱ፡ ይደሉ፡ ስብሐት፡ በምድር፡ ወበሰማያት፡ በባህር፡ ወበቀላያት፡ እምአፈ፡ ኵሉ፡
ፍጥረት፡ ዘኅቡእ፡ ወዘክሡት፡ ዘመልዕልት፡ ወዘመትሕት፡ ለዝሰ፡ አምላክ፡ አክሊለ፡ ሰማ(E3ra)ዕት፡
ወተስፋ፡(F3rb) መነኮሳት፡ ዘኢያአምን፡ በሥላሴሁ፡ ቅድስት፡ ታወግዞ፡ ቤተክርስቲያን፡ አሐቲ፡ ጉባኤ፡
እንተ፡ ሐዋርያት፡ ለዓለመ፡ ዓ(D1ra)ለም፡፡3

[2] aንዌጥን፡ ጽሒፈ፡ ዜናሁ፡ ወትሩፋቲሁ፡1 ወገድላቲሁ፡ ለብጹዕ፡ (B150ra) አቡነ፡ ፊልጶስ፡ መፍቀሬ፡
እግዚአብሔር፡ ዘተከለለ፡ ስብሐተ፡ ወክብረ፡ እምእግዚአብሔር፡ አቡሁ፡ በተሊወ፡2 ምግባሮሙ፡
3
አምላካዊት፡ ለአበዊነ፡ ክቡራን፡ ሐዋርያት ወለመዋእያን ወመስተጋድላን፡ መነኮሳት፡(F3va) እንዘ፡
ይረድአነ፡ መንፈስ፡ ቅዱስ፡ ወሀቤ፡ ሀብታት፡ ብዙኅ፡ ወፈጻሜ፡ ኀሠሣ፡ ወጻህቅ፡ ዝንቱሰ፡ መንፈስ፡
ቅዱስ፡(E3rb) እንዘ፡ አሐዱ፡ ውእቱ፡ ይትከፈል፡ በምግባር፡ ለኀበ፡ ብዙኅ፡ መክፈልታት፡፡ ቦ፡ ኀበ፡
ይሁብ፡ ተነብዮ፡ ወቦ፡ ኀበ፡ ያሌቡ፡ ጥያቄ፡ ትምህርት፡4 በከመ፡ ይቤ፡ ሐዋርያ፡ ወኢትፍቅዱ፡ መኑሂ፡5
ይምሀርክሙ፡ አላ፡ መንፈሰ፡ ዚአሁ፡ ይሜህረክሙ፡ በእንተ፡ ኵሉ፡፡ ቦ፡ ኀበ፡ ይከውን፡ አፈ፡
ወጥበበ፡(D1rb) ለመዋእያን፡ ሰማዕት፡ ከመ፡ ያስተኀፍርዎሙ፡6 ለዐላውያን በከሢተ፡7 ሃይማኖት፡
መሲሓ(F4ra)ዊት፡ ዘታፈልስ፡ ደብረ፡ ወትመልኅ፡ ሰግላ፡ ለፍጻሜ፡ aቃል፡፡8

[3] aዘይቤ፡ እግዚእነ፡ ሶበ፡ ይወስዱክሙ፡ ኀበ፡ ነገሥት፡ ወመኳንንት፡ ኢትሐልዩ፡ ዘትብሉ ወዘትነቡ፡
እነ፡ እ(B150rb)ሁበክሙ፡ አፈ፡ ወጥበበ፡ በዘኢይክሉ፡1 ተዋቅሶተ(E3va)ክሙ ወተዋሥኦተክሙ፡፡ወቦ፡
ኀበ፡ ይሁብ፡ ትዕግሥተ፡ ለመነኮሳት፡ መስተጋድላን፡ እስከ ይፌጽሙ፡ ገድሎሙ፡ በተወ(F4rb)ክፎ፡
መከራት፡2 ከመ፡ ይንሥኡ፡3 አክሊለ፡ ስብሐት ዘጽኑሕ፡4 ሎሙ፡፡ ቦ፡ ኀበ፡ ያሰረጉ፡ ንጽሐ፡ ለደናግል፡
ከመ፡ ያቊርሩ፡ ዋዕየ፡ ፍትወት ዘሀሎ ውስተ aሥጋሆሙ፡፡5

Consulted witnesses (BDEFHLMV)

§ [1]-1 በስመ፡ አብ፡ ወወልድ፡ ወመንፈስ፡ ቅዱስ፡ ፩፡አምላክ፡ ገድል፡ ወስም፡ ዘቅዱስ፡ ወብፁዕ፡ ወክቡር፡
አባ፡ ፊልጶስ፡ ዘሀገረ፡ ኢትዮጵያ፡ ዘደብረ፡ ሊባኖስ፡ ጸሎቱ፡ ወበረከቱ፡ የሀሉ፡ ምስሌነ፡ β | 2 አምላክ፡
ቀዳማዊ፡…ዓለም: om. β | 3 አሜን: add. δ |
§ [2]-1 om. D | 2 በተሊዎ: E | 3 እምከዊት: D | 4 ትእምርት: D | 5 መነሂ: B| 6 ያስተፍሮሙ: E | 7 ወከሢተ: E | 8
[4]
a-a: om. β |

§ [3]-1 om. E | 2 መከራ: D | 3 ይንሡ: D | 4 ዘኑሕ: D | 5 a-a: om. β |

76
[4] aወዘእንበሌሁሰ፡ አልቦ፡ ዘይከውን፡ እምግባር፡ ዘአቅደምነ፡ ነጊረ፡ በእንቲአሁ፡፡ ወበእንተዝ፡
┌
ነሣእ(D1va)ነ፡ ረድኤተ፡ ዚአሁ፡1 ከመ፡ ያርትዕ፡ ፍኖ(F4va)ተ፡ ቃል፡ ለነ፡ ሐዊረ፡ ዘንፈቅድ፡2
ቦቱ፡ እስከ፡ ንበጽሕ፡ ኀበ፡ ፍጻሜ፡ ነገር፡ ዘአቡነ፡ ፊልጶስ፡ ዘኮነ፡ እምጥንተ፡ ልደቱ፡ እስከ፡
ዕለተ፡ ሞቱ፡ aእም(E3vb)ርት፡፡3

[5] aእንዘ፡ ናቀድም፡ ንስቲተ፡ ነጊረ፡1 ውዳሴሃ፡ ብዙኅ፡2 ወትሩፍ፡3 ለደብረ፡ ሊባኖስ፡4
ዘተመሰለት፡ ሰማየ፡ በእንተ፡ ዘሠረቀ፡ እምኔሃ፡ ፀሐየ፡ ጽድቅ፡ ፊልጶስ፡ ምስለ፡
ከ(F4vb)ዋክብት፡ ደቂቁ፡፡ ምንትኑ፡ ን(B150va)ዌደሰኪ፡ ንሕነ፡ ድኩማነ፡ ልሳን፡ ኦሀገር፡ ዐባይ፡
ደብረ፡ ሊባኖስ፡5 እስመ፡ ተወደስኪ፡ በአፈ፡ መላእክት፡ ትጉሃን፡ ወበአፈ፡ ሰብእ፡ ቅዱሳን፡
እለ፡ ይሬእዩ፡ ዕበየኪ፡ በመንፈሰ፡ እግዚአብሔር፡ ወይብሉ፡ ነጸርነ፡ እንዘ፡ ይሔውጻ፡ መንፈስ፡
ቅዱስ፡ ለለሰዓቱ፡ ሌሊተ፡ ወመዓልተ፡ ወ(F5ra)ፈድፋደሰ፡ በጊዜ፡ aቊርባን፡፡6

[6] aወቦ፡ ዘይቤ፡ ይጼልል፡ መልዕልቴ(D1vb)ሃ፡ መንፈሰ፡ እግዚአብሔር፡ ከመ፡ ደመና፡

ወኢ(E4ra)ይሴስል፡ እምኔሃ፡ ኵሎ፡ ጊዜ፡ ዘወሀቦ፡ እግዚአብሔር፡ በእንተ፡ ክዕወተ፡ ደሙ፡ ለዝ፡
ክቡር፡ አቡነ፡ ፊልጶስ፡ ወበእንተ፡ ኵሎሙ፡ መስተጋድላኒሃ፡ ዕድ፡ ወአንስት፡ እለ፡ ተቀብሩ፡1
በውስቴታ፡2 ወኢ(F5rb)ይሴስል፡3 እምኔሃ: ውእቱ፡4 መንፈስ፡ ቅዱስ፡ እስከ፡ ኅልቀተ፡ aዓለም፡፡

[7] ስምዑ፡1 በለብዎ፡2 ወአፅምኡ፡3 በፍርሃት፡ ኦፍቁራኒነ፡4 እለ፡ ተጋባእክሙ፡ ውስተ፡ ዛቲ፡5
ደብር፡ ቅድስት፡6 ካህናት፡ ወዲያቆናት፡ ┌
እዕሩግ፡ ወሕፃናት፡7(B150vb) ከመ፡ ትግበሩ፡
ተዝካሮ፡ ለዝንቱ፡ አብ፡ ቅዱስ፡8 ወክቡር፡9 መስተጋድል፡ ማር፡ ፊልጶስ፡ ዘአቅደመ፡10(F5va)
ስምዐ፡ ከዊነ፡ በሀገረ፡ ሸዋ፡11 በመዋዕለ፡ መንግሥቱ፡ ለዐምደ፡ ጽዮን፡12 ንጉሠ፡ ኢትዮጵያ፡፡13

Consulted witnesses (BDEFHLMV)

§ [4]-1 ኪያሁ: BDEF | 2 ዘንፈቅድ፡ ሐዊረ: D | 3 a-a: om. β |

§ [5]-1 ብዙኀ: D | 2 እምብዙኅ: B | 3 om. δ | 4 ለደብረ: ዕንቍ፡ δ | 5 ደብረ፡ ዕንቍ: δ | 6 a-a: om. β |

§ [6]-1 om. D | 2 ውስቴታ: E | 3 ወኢሴስል: D; ወኢይሲስ: E | 4 om. D | 5 a-a: om. β |

§ [7]-1 ስምዕዋ: M ስምዕዎ: Vγ | 2 ወለብዋ: M; ወለብዎ: γ | 3 ወአፅምዕዋ: M; ወአፅምዕዎ: Vγ | 4 ኦፍቁራንየ: β

[8]
| 5 om. β | 6 ቅዱስ: β | 7 om. β | 8 om: DEF | 9 ክቡር: δ | 10 ዘቀደመ: β | 11 በሀገረ: ሲዋ: B; om. β | 12 በመዋዕለ፡
መንግሥቱ፡ ዐምደ፡ ጽዮን፡ H | 13 ስምዑ፡ ወአጽምኡ: በትዕግስት፡ ኦሰማዕያን፡ ወለብው፡ በኅድአት፡
ወበአርምሞ፡ ማዕምራን፡ ጉባዔ፡ እንተ፡ ሐዋርያት፡ ውሉደ፡ ቤተክርስቲያን፡ እለ፡ ተጋባእክሙ፡ ዮም:
ውስተ፡ ዛቲ፡ ቤተክርስቲያን፡ እለ፡ ተጋባእክሙ፡ ዮም፡ ውስተ፡ ዛቲ፡ መካን፡ ዘይትነበብ፡ በሰላመ፡
እግዚአብሔር፡ እንዘ፡ ይከድን፡ ለኵሉ፡ አሜን፡፡ add. β |

77
[8] ስምዑ፡(L3ra)(E4rb) ኦአኀዊነ፡1 እስመ፡ ለዝንቱ፡ አብ፡(D2ra) ኮነ፡ ┌ሀገረ፡2 ሙላዱ፡3 እምሀገረ፡4
ዝማ፡5 ┌ዘትሰመይ፡ ለት፡፡6 ┌ወኮኑ፡ በውእቱ፡ መዋዕለ፡ ሰብአ፡ ይእቲ፡ ሀገር፡7 ያመልኩ፡8 በእብን፡
ወእመኒ፡9 በዕፀው፡10 አው፡ በባሕር፡ ወኢየአምርዎ፡ ለእግዚአ(F5vb)ብሔር፡ ዘእንበለ፡ ውኁዳን፡
ሰብእ፡፡ ወነበሩ፡ እንዘ፡ ይበልዑ፡ ወይሰትዩ፡ ወይዜምዉ፡11 ┌በኵሉ፡ መዋዕለ፡ ሕይወቶሙ፡፡12

[9] ወአቡሁሰ፡ ለዝንቱ፡ ቅዱስ፡ ፊልጶስ፡ ወእሙሰ፡1 ክርስቲያን፡ እሙንቱ፡ ወምእመናን፡2(V3rb)

በክርስቶስ፡፡ ወለዝንቱ፡ ቅዱስ፡3 ወሰዶ፡ አቡሁ፡4 ኀበ፡ መምህር፡5 ከመ፡ ይትመሀር፡
መ(M30rb)ጻሕፍተ፡ ነቢያት፡ ወሐዋርያት፡ ወመዝሙረ፡ ዳ(F6ra)ዊት፡ ┌
እንዘ፡ ያዐቅብ፡
ቃላቲሆሙ፡፡6 ወ(E4va)ተምህረ፡ ኵሎ፡(B151ra) ┌
ጥበበ፡ ወተግሣጸ፡7 ┌
ምስለ፡ አእምሮ፡8 ወልቡና፡፡
ወፈለጠ፡ ሞተ፡ ወሕይወተ፡፡9

[10] ወይቤሎ፡ ┌
ዝንቱ፡ ቅዱስ፡1 ለመምህሩ፡ ኦአባ፡ መኑ፡ ፈጠረ፡2(D2rb) ዘንተ፡3 ኵሎ፡ ዘእሬኢ፡4
ፀሐየ፡ ወወርኀ፡ ወከዋክብተ፡5 ሰማይ፡ ወምድረ፡ አድባ(H3va)ረ፡ ወአውግረ፡ ባሕረ፡ ወአፍላገ፡
ሰብአ፡ ወእንስሳ፡፡

[11] አውሥአ፡ መም(F6rb)ህሩ፡ ወይቤሎ፡1 ሠናይ፡ ትቤ፡ ኦወልድየ፡ እስመ፡ ዘንተ፡ ኵሎ፡2
ዘትቤለኒ፡3 ፈጠረ፡4 እግዚአብሔር፡ እምኀበ፡ አልቦ፡ ፡ እግዚአብሔር፡ ወ፡ ወልዱ፡ ወ፡5
መንፈስ፡ ቅዱስ፡ ጰራቅሊጦስ፡፡ ወይቤሎ፡ ዝንቱ፡6 ሕፃን፡ ዘኅዱር፡ ላዕሌሁ፡ መንፈስ፡ ቅዱስ፡7
┌

ወቀዳሚሰ፡ ትቤለኒ፡ ፡ እግዚአብሔር፡ ፈጠረ፡ ኵሎ፡8 ወካዕበ፡ ትቤለኒ፡ ፡9 ወልዱ፡ ወ፡10(F6va)
መንፈስ፡ ቅዱስ፡(V3va) ጰራቅሊ(L3va)ጦስ፡ ሠለስቲሆሙኑ፡11 ፈጠሩ፡ አው፡ አልቦ፡፡

Consulted witnesses (BDEFHLMV)

§ [8]-1 ኦፍቁራንየ: HLV; ፍቁራን: M | 2 ብሔረ: EF | 3 ሙላሙዱ: D: om. β | 4 ብሔረ: EF | 5 እምብሔረ
ዓረብ: add. β | 6 om. β | 7ወነበሩ፡ ሰብአ፡ ይእቲ፡ ሀገር: β | 8 እንዘ: add. β; ወያሰግሉ፡እመኒ: add. β | 9 om.
β | 10 በዕፅ: β | 11 ወተንሥኡ፡ ይዝፍኑ: M; ወይዘፍኑ: V; ወይትነሥኡ፡ HL; በከመ: ይቤ: ጳውሎስ: ወከመዝ
ነበሩ: add. β | 12 በውእቱ: መዋዕል፡ ሰብአ: ይእቲ: ሀገር: V; መዋዕሉ: ሕይወት: H |

§ [9]-1 ወእሙኒ: γV; እሙ፡ E | 2 ወየአምኑ: β | 3 ወልዱ: β | 4 om: V; ወወሀቦ: add. β | 5 ለመምህሩ: β | 6 om.
β | 7 ተግሣፀ: ወጥበበ: β | 8 ወአእምሮ: β | 9 ጽልመተ: ወኀጢአተ: add. β |

§ [10]-1 om. β | 2 ዘፈጠረ: L | 3 om. V | 4 ዘንሬኢ: V | 5 om. β |

§ [11]-1 om. V | 2 om. DE | 3 ዘትቤ: β | 4 ዘፈጠረ: V | 5 ፬: H | 6 ውእቱ: β | 7 መንፈስ፡ ቅዱስ: ላዕሌሁ: M;

ወይቤሎ: add. MV | 8 እምኀበ: አልቦ: add. β | 9 ፬: H | 10 ፬: H | 11 om: DE; መኑ: ፈጠሩ: F |

78
[12] ወይቤሎ፡ መምህሩ፡1 እወ፡ ሠለስቲሆሙ፡ ፈጠሩ፡2(M30va) አእምር፡ ወጠይቅ፡ ኦወልድየ፡
ወስማዕ፡3 ዘእነግረከ፡4 ┌እስመ፡ ሠለስ(H3vb)ቲሆሙ፡5 ፈጠሩ፡ አብ፡(B151rb) ይፈጥር፡ ወ(D2va)ልድ፡
ይገብር፡ ወመንፈስ፡ ቅዱስ፡ ይ(F6vb)ፌጽም፡፡ አብ፡ ይባርክ፡ ወልድ፡ ይባርክ፡6 ወመንፈስ፡ ቅዱስ፡
ይባርክ፡፡7 አብ፡ ይኤዝዝ፡ ወልድ፡ ይኤዝዝ፡8 ወመንፈስ፡ ቅዱስ፡ ይኤዝዝ፡፡9 አብ፡ ይምሕር፡
ወልድ፡ ይሣሀል፡10 ወመንፈስ፡ ቅዱስ፡ ይሰሪ፡፡11 አብ፡ ነባቢ፡ ወልድ፡ ነባቢ፡12 ወመንፈስ፡ ቅዱስ፡
ነባቢ፡13፡፡ ወካዕበ፡ ይቤሎ፡ ሕፃን፡ ሠለስቲሆሙኑ:14  እሙንቱ:15(L3vb) ┌
ወሚመ፡ ፍ(E5ra)ሉጣን፡
ዘዘዚአ(F7ra)ሆሙ፡፡16 ወይቤሎ፡ ሠለስቱ፡ ገጻቲሆሙ፡ ወ፡ ምልክናሆሙ፡ ወ፡ ህላዌሆሙ፡ እንዘ፡
ይትዋሐዱ፡17 በመለኮት፡ ይሤለሱ፡ በአካላት፡ ኢይመውቱ፡ ወኢይሰዐሩ፡ አልቦሙ፡18(H4ra) ጥንት፡
ወኢተፍጻሜት፡19 ወኢኍልቈ፡ አዝማን፡20 ለዓመታቲሆሙ፡21 አልቦ፡22 አመ፡ ኢሀለዉ፡23(M30vb)
ወአልቦ፡ አመ፡ ተኀጥኡ፡፡

[13] ወይቤሎ፡1 ሕፃን፡ እመ(F7rb)ሰ፡2 ትቤ፡ እንዘ፡ አሐዱ፡ ሠለስቱ፡3 ዘኢይትበዐዱ፡4

ወ(D2vb)ኢይትፈለጡ፡ በምንትኑ፡5 ግብር፡6 ወከመ፡ እፎ፡ ይከውኖ፡ አብ፡ ለወልዱ፡ አበ፡ ወከመ፡
እፎ፡ ይከውኖ፡ ወልድ፡ ወ(B151va)ልደ፡ ለአቡሁ፡ ┌
ወከመ፡ እፎ፡ ይከውኖሙ፡ መንፈስ፡ ቅዱስ፡
መንፈሰ፡ ለኤሆሙ፡፡7 ወ(F7va)ይቤሎ፡ ስማ(E5rb)ዕ፡ ኦወልድየ፡8 ┌አብ፡ ከመ፡ መልክእ፡ ወወልድ፡
ከመ፡ ቃል፡ ወመንፈስ፡ ቅዱስ፡ ከመ፡ እስትንፋስ፡፡ በከመ፡ ኢይትከሀሎ፡ ለመልክእ፡ ይትፈለጥ፡
እምቃል፡ ወእምእስትንፋስ፡ ወለቃል፡ እመልክእ፡9 ወእምእስትንፋስ፡10 ወለእስትንፋስ፡ እመልክእ፡
ወቃል፡ ከማሁ፡ ለአብ፡ ወወልድ፡ ወመንፈ(V4ra)ስ፡ ቅዱስ፡ ኢይት(F7vb)ከሀል፡11 ይፍልጥዎሙ፡
እመ፡ ኮኑ፡ ፍሉጣነ፡ በአካል፡ ወገጽ፡ እሙንቱሰ፡ እኁዛን፡ በፅምረት┐፡፡12

Consulted witnesses (BDEFHLMV)

§ [12]-1 om. β | 2 om. EH; አው አልቦ: F | 3 ስማዕ: γV | 4 እንግርከ: β | 5 ከመ ፫ቲሆሙ: β | 6

ያአትብ: β |
7
ይቄድስ: β | 8 ይእኅዝ: β | 9 ይናዝዝ: β | 10 ይሠሃል፡ B; ይስእል: β | 11 ያስተምህር: β | 12 ተናጋሪ: β | 13 ፈካሪ: β | 14
እስመ ሠለስቲሆሙ: β | 15 ይከውኑ ፩፡ መለኮቶሙኒ፡ ወ፩፡ እህዞቶሙ፡ ወ፩፡ ምልክናሆሙ፡ ፩: ውእቱ
ወኢይትበዓዱ፡ ለዓለም፡ ወህላዌሆሙኒ፡ ፩፡ ወምኩናኒሆሙኒ፡ ፩፡ ወመንግሥቶሙኒ፡ ፩፡ ወኢይመውቱ
ወኢይሰዓሩ: add. β | 16 om. L | 17ይትወሀደዱ: D | 18 ወአልቦሙ: β | 19 ወኢትፍጻማት: B | 20 አዝማናት: β | 21
ወኢኍልቈ፡ መዋዕል፡ ወአቅማር፡ ወኢይብልዎሙ: add. β | 22 አልቦሙ: E | 23 አልቦ፡ አመ፡ ሀለው፡
ወአመ፡ ኢሀለው፡ M; አልቦ፡ አመ፡ ሀለው፡ ወአመ፡ ኢሀለው አልቦ፡ H; አልቦ፡ አመ፡ ሀለው፡ ወአመ፡
ኢሀለው፡ አልቦ: L ; አልቦ፡ አመ፡ ሀለው፡ አልቦ፡ አመ፡ ኢሀለው : HMV; ወኢይብልዎሙ፡ ዘማእዜ፡ እስከ፡
ይእዜ: add. β |

§ [13]-1 ካዕበ ውእቱ: add. β | 2 ወእመሰ: H | 3 እንዘ፡ ፩፩፡ወእንዘ፡ ፩፩፡ LMV; እንዘ: ፬፬: ወእንዘ: ፬፬: H | 4
ኢይትዐበዱ: H; ኢይትፈለጡ፡ ዘኢይትበዐዱ: β | 5 በምንትኒ: VL | 6 om. β | 7 ወዘከመ፡ እፎ፡ መንፈስ፡
ቅዱስ፡ β | 8 ወእንግርከ ጥዩቀ አብ ወላዲ ወልድ…እሳተ፡ መለኮት፡ ውእቱ: add. β | 9 om. D | 10
ወእምእስንፋስ፡ B | 11 om: D | 12 om: B |

79
ኢይትከለል: D | 11 om. β |
[14] ወካዕበ፡ ይቤሎ፡1 ሕፃን፡ ፈጣሪኑ፡2 ውእቱ፡ እግዚአብ(D3ra)ሔር፡3 ወሚመ፡ ፈጠርዎ፡
┌

በአይ(M31vb)ቴ፡ ሀሎ፡4 ወእምአይቴ፡ መጽአ፡፡ ወይቤሎ፡ መምህሩ፡5 ┌

ኢትኅሥሥ፡ ዘንተ፡6(H4rb)
ማዕምቅተ፡7 ነገር፡ ┌
አኮ፡ ዘፈጠርዎ፡ ወገብር(F8ra)(E5va)ዎ፡ አላ፡ ለሊሁ፡ ፈጠረ፡ ኵሎ፡8
ዘበሰማይኒ፡ ወዘበምድርኒ፡ ዘያስተርኢ፡ ወዘኢያስተርኢ፡9 በከመ፡ እ(B151vb)ቤለከ፡ ቀዳሚ፡፡10
ወአልቦ፡ ባዕድ፡ አምላክ፡11 ዘእንበሌሁ፡፡ ወኀበሰ፡ ሀለወ፡ ወእምአይቴ፡12 መጽአ፡ ለሊሁ፡ የአምር፡
መለኮቶ፡ ወረ(L4va)ሰየ፡ ጽልመተ፡ ምስዋሮ፡13 ወጽልመትሰ፡ ┌አልቦ፡ ኀቤሁ፡፡14

[15] በከመ፡ ይቤ፡ ዮሐንስ፡ ወንጌ(F8rb)ላዊ፡1 ወጽልመትሰ፡ ኢይቀርቦ፡2 ወኢይረክቦ፡ ┌

እስመ፡
ኵለንታሁ፡3 ┌
ብርሃነ፡ መለኮት፡4 ውእቱ፡ ┌
ከመ፡ ለእሳት፡5 አልቦቱ፡6 የማን፡ ወጸጋም፡7 ኢድኅር፡
ወኢፍጽም፡ እስመ፡ ኵለንታሁ፡ ብርሃን፡ ውእቱ፡ ከ(V4va)ማሁ፡ አምላክነ፡8 ብርሃነ፡ መለኮት፡
ውእቱ፡፡ እስመ፡ ኵሎሙ፡9
┌
ብር(D3rb)ሃናት፡10 ወልታሁ፡(E5vb) ┌
እሙንቱ፡ ወለሊ(F8va)ሁ፡
ፈጠሮሙ፡ ለስብሐቲሁ፡፡11 በከመ፡ ይቤ፡ ነቢይ፡ ወረሰየ፡12(M31va) ጽልመተ፡ ምስዋሮ፡
ዘእቤለከ፡13(H5ra) በእንተ፡ ዘኮነ፡ ስውረ፡ ┌
ኩነተ፡ ህላዌሁ፡14 ለፈጣሪ፡ እምነ፡ ፍጡራን፡ ┌
ከመዝ፡
ይቤሎ፡ መምህሩ፡፡15

[16] ወእምዝ፡1 ካዕበ፡ ተስእሎ፡2 ሕፃን፡ ለመምህሩ፡ ውስተ፡ ሰማይኑ፡ ባሕቲቱ፡3 ይነብር፡
እግዚአብሔር፡ ወሚመ፡ ውስተ፡ ኵሉ፡4 ወይቤሎ፡5 አል(F8vb)ቦ፡ ወልድየ፡ ኀበ፡ ኢይነብር፡
እግዚአብሔር፡6 ወሚመ፡ ውስተ፡ ኵሉ፡፡ ወይቤሎ፡ አልቦ፡ ወልድየ፡ ኀበ፡ ኢይነብር፡
እግዚአብሔር፡ ወአልቦ፡ ኀበ፡ ኢይሄሉ፡7 ውእቱ፡8 በሰማይ፡ በላዕሉ፡ ወበምድር፡ በታሕቱ፡
ወአል(B152ra)ቦ፡ ኅቡእ፡ ዘኢኮ(L4vb)ነ፡9 ስጡሐ፡ ┌
ቅድመ፡ አዕይንቲሁ፡10 እመሂ፡11 በባሕር፡
ወበቀላያት፡ ዘሀሎ፡12 አልቦ፡ ዘይትኀብኦ፡ ወይሴወሮ፡ ወውእቱ፡ ┌
ኅቡእ፡ ወስዉ(E6ra)(V4vb)ር፡13
እምኵሉ: ወአልቦ: ዘይሰአኖ:(F9ra) ┌ምንትኒ: ግብር: እምነ: ግብራት፡፡14

Consulted witnesses (BDEFHLMV)

§ [14]-1 ይቤ፡ β | 2 ፈጣሪሁ: δ | 3 om. β | 4 ሀለወ: LV | 5 om. ዘንተ: add. γ | 6 ዘንተ:ኢትኅሥሥ: H | 7 ማዕቅተ:
H | 8 አላ፡ አኮ፡ ለሊሁ፡ ዘፈጠርዎ፡ ወአኮ፡ ዘገብርዎ: V; አላ: አኮ: ዘፈጠርዎ፡ ወአኮ: ዘገብርዎ: አላ:
ለሊሁ: ፈጠረ: ኵሎ: HLM; አላሊሁ: E | 9 ወዘኢያተርኢ፡ B | 10 om: D | 11 om. HLM | 12 ወእምኀበሰ: L | 13
እስመ: አኮ: ጽልመት: ዘይረክቦ: ወዘይቀርቦ: add. H | 14 አልቤሁ፡ E |

§ [15]-1 om. β | 2 ኢይቅርቦ፡ B | 3 om. β | 4 ብርሃን፡ መለኮት፡ | 5 በከመ: ለእሳት: γ; ወከመ: ለእሳት፡ E | 6
አልቦቱ፡ ከመ፡ ለእሳት: V | 7 ይምን: ወኢጽግም: β | 8 አምላክነሂ፡ L | 9 ቦሙ፡ add. E | 10 ዚአሁ፡ add. DEF;
ጸዳል: add. L; ብርሃናት፡ ኵሎሙ: V | 11 om. H | 12 ወረሰዮ: B | 13 ዘእንበሌከ፡ δ | 14 ህላዌ፡ኩነት: LMV; om. H
| 15 om. β |

§ [16]-1 om. D | 2 ይቤሎ: L | 3 om. L | 4 ውስተ: ምድር: β | 5 መምህሩ፡ add. LV | 6 እግዚአብሔር፡ ኀበ፡
ኢይነብር: V | 7ይሄሉ: V | 8 om. β | 9 ዘኮነ:V| 10 በቅድሜሁ: በአፍላግ: ወበአንቅዕተ: ማያት: V | 11 om. β | 12
om. β | 13 ስዉር: ወኅቡእ: β | 14 om. β |

80
[17] እምቅድመ፡ ይኩን፡ የአምር፡ ኵሎ፡1 ወእምቅድመ፡ ይግበር፡2(D3va) ይፌጽም፡3(H5rb)
ወበእንተዝ ይቤ፡ ነቢይ፡4 መልአ፡ ምድረ፡ ስብሐቲሁ፡5 ሎቱ፡ ስብሐት፡ ┌ለዓለመ: ዓለም:6 አሜን፡፡
[18] ወካዕበ፡ አውሥአ፡ ውእቱ፡1 ሕፃን፡ ወይቤሎ፡2 ለእመ፡3 ኮነ፡ ከመዝ፡ ለምንትኑ ያመልኩ፡4
ሰብአ፡ ዛቲ፡ ሀገር፡ ወይሰግዱ፡ ለእብን፡5(F9rb) ወለዕፅ፡6 ለባሕ(M31vb)ር፡ ወለማርያን:
ወለመስተቃስማን፡ ይሬስይዎሙ፡ አምላከ፡ ከመ፡7 ይስግዱ፡ ወይትቀነዩ፡ ሎሙ፡ ኀዲጎሙ:
እግዚአብሔርሃ፡ ዘንተ፡ ኵሎ፡ ዘገብረ፡ ነጽሩ፡ ኦአኀው፡ ዘንተ፡ ጥበበ፡ ወልቡና ወአእ(L5ra)ምሮ፡10
8 9

ዘኮነ፡ ላዕለዝ፡ ሕፃ(E6rb)ን፡ ከመ፡ ይኅሥሥ፡ ዘንተ፡ ኵሎ፡ ማዕምቅታተ፡11 ነገር: ዘስዉር፡
ለኀልዮ፡12 ወለተናግሮ፡፡(F9va)(V5ra)

[19] ወይቤ፡1 ┌መምህሩ፡ ስማዕ፡2 ኦወልድየ፡ ወዘይሰግዱሰ፡ ለማርያን፡ በእንተ፡ ዘይገብር፡3 ሎሙ፡4
┌
ወያሬእዮሙ፡ ምትሐታተ፡5 ከመ፡ ያስሕ(D3vb)ቶሙ፡6 እስመ፡ ኅዱር፡ ውስቴቱ፡7 መንፈሰ፡8
┌

ሰይጣን፡ ሶበ፡ ይሬእይዎ፡ ነቢሮ፡ ማእከለ፡9(B152rb) እሳት፡ እንዘ፡ ኢያውዕዮ፡10 ወይእኅዝ፡

በእዴሁ፡ ጕጠተ፡ ኀጺን፡ ዘልህበ፡11 በእሳት፡ ወያንገረግር፡12(M32rb) ወይዘፍን፡(F9vb) ከመ ዘአኀዞ፡13
ጋኔን፡ ወሶቤሃ፡ ይሰግዱ፡ ሎቱ፡ ሶበ፡ ይሬእዩ፡ ዘንተ፡ ሕስወ፡ ትእምርተ፡14 እንዘ፡ ይሴአልዎ፡15
┌
ብሂለ፡ ቃል፡16 ነሐዩኑ፡ ብዙኀ፡ ዓመታተ፡ አው፡ ንመውት፡17 ንብዕልኑ፡ አው፡ ንነዲ፡፡18
┌
ወይቤሎሙ፡ ውእቱ፡ ማሪት፡ እንዘ፡ ይሔሱ፡19 እስመ፡ ሐሳ(L5va)ዊ: ውእቱ፡20 ለዘይመውት፡21
የሐዩ፡22 ወለዘየሐዩ፡23 ይመውት፡ ለ(F10ra)ዘይብዕል፡ ይነዲ፡24 ወለዘይነዲ፡ ይብዕል፡25 ከመዝ፡
ይትናገሮሙ፡ ለአስሕቶ፡፡

Consulted witnesses (BDEFHLMV)

§ [17]-1 om. β |2 ይገብር: V | 3ይፈጽም: B | 4 ዳዊት: β |5 ወውስተ: ኩሉ: በሐውርት: መለኮቱ: add. β |6 om: B |

§ [18]-1 om. HLM | 2 ውይቤሎ፡ B | 3 ሶበ: β | 4 ባዕደ: add. D | 5 ለአዕባን: β | 6 ወያሠግሉ: add. β; ወለዕፀው፡ V | 7
om. β | 8 ዘገብረ ዘንተ: ኵሎ: δ β | 9 om. β | 10 ሠናየ: add. LMV | 11 ማዕምቀ: β; ላዕሌሁ: add. E | 12 ወዕፁብ:
add. β |

§ [19]-1 በከመ፡ ይቤ፡ ለሊሁ፡ እግዚእነ፡ ኢየሱስ፡ ክርስቶስ፡ አመ፡ ተፈሥሐ፡ አአኩተከ፡ ሰማይ፡
ወምድር፡ ዘኀባዕኮ፡ ወሰወርኮ፡ ለዝ፡ እምጠቢባን፡ ወእማእምራን፡ ወእምለባውያን፡ ወከሰትከ፡ ለሕፃናት
እወ፡ አባ፡ እስመ፡ ከማሁ፡ ኮነ፡ ሥምረትከ፡ ከቅድሜከ፡ አልቦ፡ ዘየአምሮ፡ ለአብ፡ ዘእንበለ፡ ወልድ
ወአልቦ፡ ዘየአምሮ፡ ለወልድ፡ ዘእንበለ፡ አብ፡ ወለዘ፡ ፈቀደ፡ ወልድ…ሰብእ: add. β | 2 om. HM | 3 እንዘ
ይገብር: M | 4 ተዓምራተ፡ add. HM | 5 om: β | 6 ያስሕትዎሙ፡ D; ወእቱ፡ ማሪት፡ ይነብር፡ ላዕለ፡ እሳት፡ add.
LM; ውእቱ፡ መሬት፡ add. H | 7 ውስቴቶሙ: D | 8 መንስኤ: E | 9 om: β | 10 ወአርሲኖሙ፡ ኀፂነ፡ እስከ፡
ይከውን፡ እሳተ: LMV | 11 ወይልሕስ፡ በልሳኑ: γ ወይልሕስ፡ በምላሱ M | 12 ወያገርር: H | 13 ዘቦ፡V; om. LM |
14
ትምህርተ: δ | 15 እንዘ፡ ይብልዎ: β | 16 om. M | 17 ንመውትኑ፡ ፍጡነ: β | 18 ዘለርእሱ…ይከውን: add. β |
19
ይሄሉ: D |20 ወአቡሃ፡ ለሐሰት… እሳት: add. β | 21
ይቤሎ፡ ብዙኀ፡ ዓመታተ፡ add. β | 22 om. L | 23
ይቤሎ
24 25
ትመውት፡ add. D | ትነዲ፡ ይብሎ: L | ይብሎ፡ ትብእል: LM |

81
[20] ወካዕበ፡1 ይቤሎ፡ ውእቱ፡ ቀሲስ፡ አማንየ፡ እብለከ፡2 በከመ፡ ትቤ፡ ለሊከ፡3 ጥዩቀ ጋኔን፡
ውእቱ፡ ዘይትናገር፡ በአፈ፡ ውእቱ፡ ማሪት፡4 ሶበሰ፡ ጠብዐ፡ ┌
ወዐተበ፡ ብእሲ፡5 ላዕሌሁ፡
በ(H6rb)ስመ፡ አብ፡ ወወልድ፡ ወመንፈስ፡ ቅዱስ፡6 እን(V5vb)ዘ፡ ሀሎ፡ ውስተ፡7 እሳት፡ ይጐይይ፡
እም(F10rb)ኔሁ፡8 መንፈሰ፡ ሰይጣን፡9 ┌
ዘያስሕቶሙ፡ በዊኦ፡ ላዕለ፡ ውእቱ፡ ማሪት፡፡ ወሶበ፡ ጐየ፡
ውእቱ፡ መንፈሰ፡ ሰይጣን፡ እምኔሁ፡ ይውዒ፡ ውእቱ፡ ማሪት፡ በእሳት፡ እስከ፡(E6vb) ይከውን
ሐመደ::10 ወይቤሎ፡ ቅዱ(B152va)ስ፡ ፊልጶስ፡ ለመምህሩ፡11 ሰይጣን፡ ዘትቤ፡ ምንት፡ ውእቱ
┌

┌
ወምንተ፡ ይመስል፡፡12 ወይቤሎ፡ ይትአመርኑ፡13 ሰይጣን፡፡14 ወይቤሎ፡ ቅዱስ፡15 ሰሚዐሰ፡16
ሰ(F10va)ማዕኩ፡ ወባሕቱ፡ ንግረኒ፡ እምኀበ፡ መጽአ፡ ወይቤሎ፡17 ለብፁዕ፡ እስመ አንተ፡18 ┌
እስከ፡
ይእዜ፡19 ኢያአመርከ፡ ግብረ፡ ሰይጣን፡20 ዘይትሜየን፡21 ላዕለ፡ ሰብእ፡ ወይእዜኒ፡ ይዕቀብከ
እግዚአብሔር፡ እምኔሁ፡ በኵሉ፡ መዋዕሊ(M32vb)ከ፡፡22

[21] ይቤ፡ ተኀሣሤ፡ ዝንቱ፡ ነገር፡፡1 ወሶበ፡ ኀጣእኩ፡ ዘይዜንወኒ፡ በእንተ፡ ገድሉ ወዓመታቲሁ፡
┌

┌
እመ፡ ሕጹጽ፡ ወውሑድ፡2 ዘነበረ፡ እንዘ፡ ይሰ(F10rb)ደድ፡ እምሀገር፡ ለሀገር:(H9rb) ዝንቱ፡3
ብፁ(E7ra)ዕ፡ አቡነ፡4 ፊልጶስ፡ ገባእኩ፡ ውስተ፡ ማኅ(V8rb)ደርየ፡ እንዘ፡ አሐዝን፡ ወእቴክዝ በእንተ፡
ዘኀጣእኩ፡ ዜናሁ፡፡ ሰአ(D4rb)ልኩ፡ ኀቤሁ፡ በእንብዕ፡ ወአስተብቋዕክዎ፡5 እንዘ፡ እብል:(M35ra)
ኦአባ፡ እስመ፡ አንተ፡ ተአምር፡ ከመ፡ አነ፡ ኃጥእ፡ ወአባሲ፡ አርኢ፡ ኂሩተከ፡ ላዕሌየ፡ አኮ፡
እንበይነ፡6 ጽድቅየ፡ ዘእስእለከ፡7 ከመ፡ ት(F11ra)ክሥተ፡ ሊተ፡ ኅቡአ፡ ምሥጢራቲከ፡8 ወገድላቲከ፡
ወሕማማቲከ፡ ዘተዐገሥከ፡ በእንተ፡ ክርስቶስ፡፡ ┌
ወባሕቱ፡ ጽህቁ፡ ከመ፡ እንብብ፡9 በአፋየ፡10
ርኵስት፡11 ወእጽሐፍ፡ በአጻብዕየ፡(B152vb) ርሱሓት፡ ወይስም(L8rb)ዑ፡ ቅዱሳን፡12 መነኮሳት፡
13 14 15 16
ወብሩካን፡ ካህናት፡ ወሰብእ፡(E7rb) ምእመናን፡ እለ፡ ይጼውዑከ፡ በአሚን፡ ወዘንተ፡ ብሂልየ፡
ኖምኩ፡ እንዘ፡ እቴክ(F11rb)ዝ፡፡17

Consulted witnesses (BDEFHLMV)

§ [20]-1 om. L | 2 om. B | 3 አንተ፡ VL ሊተ፡ add. D | 4 በአፈ፡ ሰብእ፡ ከመ፡ ያስሕት፡ ሕዝበ፡ ወዘንተ፡
ኩሎ፡ ዘይገብር ሰይጣን፡ ውእቱ፡ ጸራ፡ ለጽድቅ፡ ወማኅጎሊሁ፡ ለሰብእ፡ add. HLV | 5 ብእሲ፡ ወዐተበ፡
EMV | 6 ፩፡ አምላክ፡ add. V | 7 ላዕለ፡ B; ላዕሌሁ፡ ወላዕለ፡ እሳት፡ V| 8 እምላዕሌሁ፡ V| 9
ወይትመሰው…ወይመውት፡ add. β | 10 om. LMV | 11 om. V | 12 om. β | 13 ኢተአምርኑ፡ V | 14 ኦወልድየ፡ add.
MV | 15 om. β | 16 ሰሚዒሰ፡ B | 17 መምህሩ፡ add. β | 18 ዘኢያእመርከ፡ ምግባራቲሁ፡ add. L | 19
om. L | 20

ምግባራቲሁ፡ ለሰይጣን፡ β | 21 ዘይትሜነይ፡ LMV | 22 በዋዕለ፡ ሕይወትከ፡ LM |

§ [21]-1 om. M; ወይእዜኒ፡ ስማእ፡ እንግርከ፡ ትቤ፡ ቅድስት፡ ኦሪት፡ በቀዳሚ፡ ገብረ፡ እግዚአብሔር፡
ሰማየ፡ ወምድረ ሀለወት፡ እምትካት፡ ኢታስተርኢ፡ ወመንፈሰ፡ እግዚአብሔር፡ ይጼልል፡ መልዕልተ፡
ማይ፡ ወእምዝ፡ ነሥአ እግዚአብሔር፡ መንፈቆ፡ ለማይ፡ ወአዕረጎ፡ ሰማያተ፡ ወእምዝ፡ ፈጠሮሙ፡
እግዚአብሔር…አሜን፡ add. β | 2 om. Vγ | 3 om. HM | 4 om. β | 5 ወአስተበቍዕ፡ Vγ | 6 በበይነ፡ γ በዐይነ፡ M | 7
ዘሰአልከ፡ D | 8 ምሥጢረከ፡ β | 9 om. L | 10 በአጻብዕየ፡ L | 11 ርሱሐት፡ D | 12 መሐይምናን፡ add. β | 13 ንጹሐን፡
add. L | 14 ወካህናት፡ ቡሩካን፡ H | 15 መሐይምናን፡ EF om. H |16 እለ ይገብሩ፡ ተዝካረከ፡ γ | 17ትኩዝየ፡ β |
82
[22] ወሶቤሃ፡ በይእቲ፡ ሌሊት፡ አስተርአየኒ፡1 ┌ዝኩ፡2 አብ፡ ብፁዓዊ፡ በራእይ፡3 እንዘ ይበርቅ፡4
አልባሲሁ፡ ወአክሊል፡ ዲበ፡ ርእሱ፡5 ዘይበርህ፡ እም፡6 ፀሐይ፡ ወብዙኃን፡ እለ በየማኑ፡
┌

ወፀጋሙ፡(V8va) ይተልውዎ፡ ወይበርሁ፡ እምፀሐይ፡ ወአክሊል፡ ዘዲበ፡ ርእ(D4va)ሶሙ፡

ይመስል፡7 ከመ፡ ኮከበ፡ ሰማይ፡፡8 ወሶበ፡ ርኢኩ፡ ዘንተ፡9 ደንገፅኩ፡ ወይቤለኒ፡ ዝንቱ፡ አብ፡10
እንዘ፡ ይነብር፡ ┌ዲበ፡ መንበር፡11 ነዋኅ፡ ወልዑል፡12 ዘ(M35rb)ምሉእ፡ ብርሃን፡፡13

[23] ወአውሥአ፡ ወይቤለኒ፡1 ተአምረኒኑ፡፡ ወእቤሎ፡ እንዘ፡(E7va) እርዕድ፡2 መኑ፡ አንተ

┌

እግዚኦ፡፡ ወይቤለኒ፡3 አነ፡ ውእቱ፡ ፊልጶስ፡፡ ወእቤሎ፡4 ┌

እለ፡ መኑ፡5 ዘ(L8va)ምስሌከ፡፡
ወእክሞሰሰ፡ ቅዱስ፡ ወይቤለኒ፡(H9vb) ኢትቤ(F11vb)ኑ፡ ከዋክብቲሃ፡ ለቅድስት፡6 ሀገር፡ ወካዕበ፡
ይቤለኒ ትክልኑ፡7 ፈጽሞ፡ ጽሒፈ፡ መጻሕፍቲሁ፡8 ወመንክራቲሁ፡ ለእግዚአብሔር፡ ዘገብረ፡
ለቅዱሳኒሁ፡ ወእቤሎ፡ በአይቴ፡9 እግዚ(V8vb)ኦ፡ ወእንዘ፡ ዘንተ፡ ይቤለኒ፡ ናሁ፡(B153ra) ርኢኩ፡
ባሕረ: ጸዐዳ፡ ከመ፡ ሐሊብ፡10 መትሕተ፡11 መንበሩ፡12 ለቅዱስ፡ ወይቤለኒ፡ ባእ፡ ውስተ፡
ባሕር፡፡(F12ra) ፈራህኩ፡ ወተሐዘብኩ፡ ከመ፡ እሰጠም፡፡

[24] ወካዕበ፡1 ይቤለኒ፡ ባእ፡2 ወአበይ(D4vb)ክዎ ፈሪህየ3፡፡ ወሶቤሃ፡ ዐተበ፡ ላዕሌየ፡4 እምርሑቅ
በትእም(E7vb)ር(M35va)ተ፡ መስቀል፡ ወበጊዜሃ፡ ተአተተ፡ እምኔየ፡ ፍርሃት፡ ወሶበ፡5 ይቤለኒ፡
ባእ፡ ሥልሰ፡6 ወኢትፍራህ፡7 ወሶቤሃ፡ ሰረርኩ፡ ወተወረውኩ፡8┌ውስተ፡ ባሕር፡(H10ra)
ወተሰጠምኩ፡9 ወወዐልኩ፡10(F12rb) ነዋኀ፡(L8vb) ሰዓተ፡ ወኀጣእኩ፡11 ነፍስየ፡12 ወቆምኩ፡
ማእከለ፡ ┌ውእቱ፡ ማይ፡፡13

Consulted witnesses (BDEFHLMV)

§ [22]-1 ቅዱስ ከመ ዘራእየ ሌሊት፡ add. β | 2 om. DV | 3 om. β | 4 ወይበርቅ፡ β | 5 om. HD | 6 ከመ፡ LMV | 7
ይመስሉ፡ ኩሎሙ፡ M | 8 ኮከበ፡ ጽባህ፡ ዘይሠርቅ፡ δ; ከዋክብተ፡ ጽባህ፡ ዘይሠርቁ፡ β | 9 om. VL | 10 om. M
ቅዱስ፡ add. β | 11 om. β | 12 om. β | 13 ወይሠርቅ፡ በማዕከለ፡ ከዋክብት፡ ከመ፡ እግረ፡ ፀሀይ፡ ዘመርሙዳ፡
add. β |

§ [23]-1 ወአውሥአኒ፡ እንዘ ይብል፡ V | 2

ወይቤለኒ፡ ወእደነግጽ፡ add. L | 3 ኢትፍራህ፡ add. Vγ | 4
5
ወይቤሎ፡ L | om. HLM; አነ፡ ድኩም፡ መኑ፡ እሙንቱ፡ ዘምስሌከ፡ እለ፡ እሬእዮሙ፡ add. VL | 6 ለዛቲ፡
β | 7 ትኩኑ፡ D | 8 om. β | 9 እክል፡ ኦ፡ እግዚእየ፡ add. Vγ | 10 om. γ | 11 እምታህተ፡ L | 12 ለውእቱ፡ add. LV |

§ [24]-1 ወእምዝ፡ γ; om. V | 2 om. L; ውስተ፡ ባሕር፡ add. V | 3 እንዘ፡ እፈርህ፡ Vγ | 4 om. D | 5 ወእምዝ፡ Vγ |
6
ሥልሰ፡ ባእ፡ β | 7ወኢትርራህ፡ M | 8 በገጽየ፡ add፡ VHM | 9 om፡ D; ውስቴቱ፡ add፡ β | 10 ወሰአልኩ፡ γ | 11

ወቀበጽኩ፡ add፡ LMV; ወቀጸብኩ፡ add. H | 12 ወሶቤሃ፡ ወጻእኩ፡ add. γ | 13 ማይ፡ውእቱ፡ HV |

83
[25] ወመጽአ፡ ኀቤየ፡1 አሐዱ፡ እምነ፡ ቅዱሳን፡ ቆመ፡2 አፍአ፡3 ወይቤለኒ፡ ተኀፀብ ወተኀፀብኩ፡
ኵለንታየ፡4 ወተፈሥሐት፡ ነፍስየ፡ ወመሰለኒ፡ ዘተቀባእኩ፡ ቅብአ፡ ቅዱሰ፡፡ ወሶቤሃ፡ አውፅአኒ፡
ወወሰደኒ፡ ኀበ፡ ቅዱስ፡ ወቆምኩ፡ ቅድሜሁ፡፡5

[26] ወይቤለኒ፡1(F12va) አቡነ፡ ፊልጶስ፡ እንዘ፡ ሀሎኩ፡ አነ፡2 ውስተ፡ ቤተ፡ አቡየ፡3 መጠነ፡4 ወ፡
ዓመት፡ አውፃእክዎሙ፡(E8ra) ለብዙኃን፡ አጋንንት፡ ወዓዲ፡5 ፈወስክዎሙ፡ ለብዙኃን፡6 ድውያን፡7
በኀይለ፡ እግዚእየ፡ ኢየሱስ፡ ክርስቶስ፡(D5ra) ዘጸገ(B153rb)ወኒ፡8 ሀብተ፡ መ(M35vb)ንፈስ፡ ቅዱስ9፡፡
ወሶበ፡ ነገርኩከ፡(H10rb) በበመትልዉ፡10 ዘገብረ፡ ሊተ፡11 እግዚአብሔር፡ በእደውየ፡ ኢትክል:
ጸዊረ፡፡(F12vb) ቀዳሚኒ፡ ዘጸሐፍከ፡12 እሙን፡ ውእቱ፡ ወይእዜኒ፡ ጸሐፍ፡ አነ፡ እትናገር፡13
ለከ(L9ra) ውስተ፡14 አፉከ፡፡ ሶቤሃ፡ ባረከኒ፡15 ቅዱስ፡ በትእምርተ፡ መስቀል፡ ወአምኀኩ፡16 እገሪሁ
ወድኅረዝ፡17 ተሰወረ፡ እምኔየ፡18፡፡ ወነቃህኩ፡ ሶቤሃ፡19 እምንዋምየ፡ ወሰባሕክዎ: ለእግዚአብሔር፡
ዘገብረ፡ መንክረ፡ ለቅዱሳኒሁ፡20 ሎቱ፡ ስብሐት፡ ለዓለመ፡(F13ra) ዓለም፡ አሜን፡፡21
┌

[27] እስመ፡ ዝንቱሰ፡ ቅዱስ፡ አመ፡ ሀሎ፡(E7rb) ውስተ፡ ቤተ፡ አቡሁ፡ እንዘ፡ ንኡስ፡1 ውእቱ፡2
ጸንዐ፡3 በሃይማኖተ፡ ክርስቶስ፡ አ(L9rb)ቡሁ፡4፡፡ ወሰብአ፡ ይእቲ፡5 ሀገር፡ ኮኑ፡6 ያመልኩ ጣዖተ፡፡
ወይቤሎሙ፡ ዝንቱ፡7 ቅዱስ፡ ለአቡሁ፡ ወለእሙ፡ ኢያስሕቱክሙ፡ ሰብአ፡ ዛቲ፡ ሀገር፡ በአምልኮ፡
ጣዖት፡8 እንዘ፡ ይብሉ፡9(V9va) ይሁቡ(F13rb)ነ፡ ክብረ፡ ወብዕለ፡ ወይትቤቀሉ፡10 ጸላእተነ፡ ┌
አኮ
ዘይክሉ:11 ተበቅሎተ፡(B153va) (D5rb) አላ፡ አድኅኖተ፡ ርእሶሙ፡ ኢይክሉ፡ ወይትመሰዉ:(H10vb)
ከመ፡ ሰምዕ፡ ዘቅድመ፡ ገጸ፡ እሳት፡ ሶበ፡ ዐተበ፡12 ላዕሌሆሙ፡13 ብእሲ፡14 ┌
በሃይማኖተ፡
ክርስቶስ፡፡15

Consulted witnesses (BDEFHLMV)

§ [25]-1 om. β | 2 ወቆመ: VL | 3 ውእተ፡ ማየ: add: β | 4 ኩለንተናየ: M | 5 om. β |

§ [26]-1 ሶቤሃ፡ ውእቱ፡ ቅዱስ: add. L | 2 om. β | 3 ወእምየ: add. D | 4 እስከ: LV | 5 om. γ | 6 om. β | 7 ዱያን: D | 8
ዘጸወኒ፡B | 9
ሀብተ፡ መንፈስ፡ ቅዱስ፡ ዘጸገወኒ: VM | 10 በበትልው: D | 11 om. β | 12 ዘጸሐፍኩ: M | 13
እትኢመር: MV | 14 በውስተ፡ DEFL | 15 ባርከኒ: H | 16 ወሰዓምኩ: β | 17 om. γ; ወእምድኅረዝ: D | 18
እምአእይንትየ: HV | 19 om. β | 20 ወኢተዘከረ፡ ኀጢአትየ፡ አኮ፡ በእንተ፡ ጽድቅየ፡ አላ፡ ዘአስተርአየኒ፡ ከመ፡
ይትከሠት፡ ግብረ፡ እግዚአብሔር፡ ዘገብረ፡ ላዕለ፡ ቅዱሳኒሁ: add. V | 21 ስምዑ፡ እንግርክሙ፡ ወይእዜኒ፡
ተፈሥሕየ…ጸሎቱ፡ የሀሉ፡ ምስለ፡ ፍቁሩ፡ ናዖድ፡ ወምስለ፡ ኩልነ፡ ለዓለመ፡ ዓለም፡፡ add. V|

§ [27]-1 እንዘ ውእቱ ህፃን፡ γ | 2 ወአሜሃ፡ add. L | 3 ኢጸንዐ: MV | 4 እምነተ አቡሁ በክርስቶስ: H | 5 om. L | 6
በምልዖሙ፡ add. γ | 7 om. D | 8 ጣኦቶሙ፡ LV |9 ሀለወነ: add. H | 10 ለነ: add. M | 11 om. δ | 12 ዐተብከ: γ | 13 om. D |
14
om: LV | 15 በትእምርተ መስቀል: L; አእምር፡ ኦአቡየ፡ ወጠይቅ፡ ከመ፡ አልቦ፡ በዕድ፡ አምላክ፡ ዘእንበለ፡
እግዚአብሔር፡ ባህቲቱ፡ ወወልዱ ወመንፈስ፡ ቅዱስ፡ ዘገብረ፡ ኵሎ፡ እምኀበ፡ አልቦ፡፡ ወውእቱ፤ ፈጠረ፡
ፀሐየ፡ ወወርኀ፡ በዘያስተባሪ፡ ሌሊተ፡ ወመዓልተ… አሜን፡፡ add. V |

84
[28] ስምዑ፡ አበውየ፡ ወአኀውየ፡1 aናሁ፡ ወጠነ፡ ┌
ዝንቱ ቅዱስ፡2 aከዊነ ስም(V11rb)ዕ፡3
እንዘ፡ ሀሎ፡ ውስተ፡4 ቤ(F13va)ተ፡ አቡሁ፡፡ ወሀሎ፡ አሐዱ፡ ብእሲ፡ ዘይነብር፡
በጎረ(E8va)ቤቶሙ፡ ዘቦ፡5 ላዕሌሁ፡ መንፈሰ፡ ሰይጣን፡ ወይሰግ(L11ra)ዱ፡ ሎቱ፡ መጺኦሙ፡6
እምርሑቅ፡ ወእምቅሩብ: ወይኤምኅዎ፡ ወያስሕት፡ ኵሎ፡ ሰብአ፡፡ ወአሐተ፡ ዕለተ፡ ሖረ፡
ኀቤሁ፡7 ጽሚተ፡8 ዝንቱ፡9 ቅዱስ፡ ሶበ፡ ኮነ፡ ምሴት፡ ተኀቢኦ፡ አምአቡሁ፡ ውእቱ፡10
ርእዮሙ፡ ለሰብእ፡ እንዘ: ይበ(F13vb)ውኡ፡ ኀበ፡ ውእቱ፡11 ማሪት፡ ከመ፡ ኢያእምርዎሙ፡
ምእመናን፡12 ዘይገብሩ: በሌሊት፡፡

[29] ወይቤ፡ ብፁዕ፡ አቡነ፡1 ፊ(M38ra)ልጶስ፡ ኦጸሊም፡ ወምግባሪከኒ፡2 ጽልመት፡

ውእቱ(D5va) ወማኅደሪከኒ፡ ገሃነመ፡ እሳት፡ ጸናፌ፡ ጽልመት፡ ውእቱ፡ ወእለኒ፡ ይተልዉከ፡
┌
የሐውሩ፡ ውስተ፡ ጽልመት፡3 ወለ(B153vb)አምላክነሰ፡ ንጹሕ፡ ውእቱ፡4 ወብርሃን፡5
ኵለን(F14ra)ታሁ(H13ra) ወ(E8vb)እለ፡6 ይተልዉ: ኪያሁ፡ ይበርሁ፡ በብ(V11va)ርሃኑ፡፡
ወዘንተ፡ ብሂሎ፡7 ┌አርመመ፡ አቡነ፡፡8

[30] ወቦአ፡ ማሪት፡ እንዘ፡1 ኢየአምርዎ፡ ወሶቤሃ፡ ሰረረ፡ ላዕለ፡ እሳት:2 ዘአንደዱ፡ ብዙኀ
ዕፀወ፡ እስከ፡ ያውዒ፡ ሰብአ፡ እምርሑቅ፡ ብዝኀ፡3 ነዱ፡፡4(L11rb) ወቅዱስሰ፡ ይሬኢ፡
ወያነክር: ዘይከውን፡ ወነበረ፡ ውእቱ፡ ዕልው፡ ዲበ፡ መንበር፡ ዐቢይ፡ ማእ(F14rb)ከለ፡
ውእቱ፡5 እሳት: ወአኀዘ፡ ያንገርግር፡6 ከመ፡ ዘአኀዞ፡ ጋኔን፡፡ ወወጠኑ፡7 ከመ፡8 ይስግዱ፡
ሎቱ፡ እንዘ: ይብሉ፡ ጋድ፡ ጋድ፡9 ┌
ወብሂለ፡ ጋድሰ፡ አመነ፡ ብከ፡፡10 ┌
ወዝብሐተኒ፡11
ያስተፋጥኑ፡12 ┌
ሎቱ፡ ኵሎሙ፡13 ለውእቱ፡ ወልደ፡ ሀጕል፡14(M38rb) ፀራ፡ ለጽድቅ፡
ወልዱ፡ ለሰይጣ(E9ra)ን፡፡15

Consulted witnesses (BDEFHLMV)

§ [28]-1 አበዊነ፡ ወአኀዊነ፡ γ; a-a፡ om. H | 2 om. M | 3 om. H | 4 በ፡ add. L; በቤተ፡ V | 5 ዘይነብብ፡ Vγ | 6 om. FL
| 7 om. γ | 8 ጽሚምተ፡ β | 9 አብ፡ add. L | 10 om. γ; ሶበ፡ B | 11 ኀቤሁ፡ ለውእቱ፡ L | 12 ሰብእ፡ LV |

§ [29]-1 om. LFD | 2 እስመ ምግባሪከኒ፡ γ; ምግባሪሁ፡ V | 3 ይጸልሙ፡ በጽልመትከ፡ HV | 4 ፍኖቱ፡ γ | 5 om. D |
6
ወእለሂ፡ L | 7 ቦአ፡ ምስለ፡ ሰብእ፡ add. β | 8 om. β |

§ [30]-1 om. D | 2 እለት፡ D | 3 እምብዙኅ፡ L | 4 ንደቱ፡ β | 5 om. D | 6 ያንገረግር፡ HLM | 7 ሰብእ፡ add. DL | 8 om.
L | 9 ወመንፈቆሙ፡ ያስተፋጥኑ፡ ዝብሐ፡ ለውእቱ፡ β | 10 om. L | 11 ወዝብሐታተኒ፡ D | 12 om. M | 13 om. L |
14
ወማኅጎሊ፡ ህዝብ፡ add. γ | 15 ረካቢሃ፡ ለኩሉ፡ መንሱት፡ add. Vγ |

85
[31] ወሶቤሃ፡ መልአ፡1 መንፈስ፡ ቅዱስ፡ ላዕለ፡2 አቡነ፡ ፊልጶስ፡ ሐዋርያ፡3 እን(F14va)ዘ፡
ውእቱ፡4 ንኡስ፡ በአካል፡5(D5vb) ወከመ፡ ኤልያስ፡ ቀናኢ፡ ለሕገ፡ አምላኩ፡6 ┌
ወሆኮ፡ ጸጋ፡
አምላካዊ: ወልህበ፡ ልቡ፡ በፍቅረ፡ ሃይማኖት፡7 ከ(B154ra)ልሐ፡ በዐቢይ፡ ቃል፡ ወይቤ፡8
በስመ፡ አብ፡ ወወልድ፡ ወመንፈስ፡ ቅዱስ፡ ፡አምላክ፡፡ ወይቤ፡ ይትነሣእ፡ እግዚአብሔር፡
ወይዘረዉ: ፀሩ፡ ወይጕይዩ፡9 ጸላእቱ፡ እምቅድመ፡ ገጹ፡(L11va) ወከመ፡ ይትመሰው፡(F14vb)
መዓረ፡ ግራ፡ እምቅድመ ገጸ፡10 እሳት: ከማሁ: ተመሰው:11 አንተ ሰይጣን: ርጉም: ፃእ፡12
ወረሐቅ: እምላዕለ: ዝብእሲ፡ ዘይነብር፡ ማእከለ፡13 እሳት፡ ወሶቤሃ፡ ጐየ፡ ሰይጣን፡
ወተዘርወ፡14 ከመ፡(M38va) ጢስ ┌
ወሶበ፡ ርእዩ፡ ዘንተ፡15 ደንገፁ፡ ┌
ኵሎሙ፡ ሰብእ፡16
ወኮኑ፡ ከመ፡ በድን፡፡ ወተፈሥሐ፡ አቡነ፡17 ፊልጶስ፡ በእንተ፡ ዘገብረ፡ ሎቱ፡
እግዚአብሔር፡ ዘን(F15ra)(H13va)ተ፡ ተአምረ፡፡

[32] ወሶቤሃ፡1 ይቤሎሙ፡ ቅዱስ፡ በእንተ፡ ምንት፡ ትሰግዱ፡2 ለዝ፡ በሃም፡3(V12ra)

ዘኢይክል አድኅኖ፡4 ርእሱ፡5 እፎ፡ ይክ(D6ra)ል፡ ┌
ከመ፡ ያድኅን፡6 ባዕደ ወድኅረዝ፡7
መንፈቆሙ፡ ወፅኡ፡ ፈሪሆሙ፡ ወመንፈቆሙ፡ ይቤልዎ፡ ኢትግበር፡8 ወልድነ፡ ከመዝ፡9
ወኢትንግር፡10 ለሰብእ፡11 ወለአቡከኒ፡12 ወ(B154rb)መኮንን(L11vb)ኒ፡13 ለእመ፡14 ሰምዐ
ዘንተ፡ ነገረ፡ ያጠፍአነ፡15 ወይቤ(F15rb)ሎሙ፡ አቡነ፡16 ፊልጶስ፡ ተአምኑኑ፡ አንትሙ፡17
በስመ፡ አምላኪየ፡ ወኢትመጽኡኑ፡18 ምስሌ(E9va)የ፡ ኀበ፡ ቤተክርስቲያን፡ ከመ፡(M38vb)
ትንሥኡ፡ ጸጋ፡19 እመ፡ ነሳሕክሙ፡ ወተጠመቅሙ፡፡20 ወይቤልዎ፡ ┌
ኦሆ፡ ለቃልከ፡
ኦእግዚእነ፡፡21 ወተካየዱ፡22 ኪዳነ፡ በዝንቱ፡ ነገር፡23 ፳ወ፡ ዕደው፡፡

Consulted witnesses (BDEFHLM)

§ [31]-1 ኀይለ: ተንሥአ: add. H | 2 ለብፁዕ: L | 3 ሐዲስ: add. γ | 4 om. L | 5 በአካል: ንኡስ: γ | 6 ለሕገ
አምላኩ፡ ቀናኢ፡ ከመ፡ ኤልያስ: γ | 7 om. H; ወመልዐ፡ ሁከት፡ ዘመንፈስ፡ ቅዱስ፡ ወአውዐየ፡ ልቦ፡ ከመ
እሳት: add. β | 8 om. M | 9 ወይጎዩ: M | 10 om. M | 11 ተመሰዉ: B | 12 ውፃእ: MV; ወጉየይ፡ L | 13 ዝንቱ: add. M
| 14 ወተዘርዉ፡ B; ወተመሠለ: γ | 15 om. L | 16 om. D | 17 ቅዱስ: β |

§ [32]-1 om. LV | 2 ሎቱ: ወታመልክዎ: add. β | 3 ብሐም፡ B | 4 ያድኅን: γ | 5 ርእሶ: β | 6 ያድኅን፡ L | 7 om. L | 8
ኢትንገር: HM | 9 om. L | 10 ብነ: add. γ | 11 ወኢለመኑሂ: M | 12 ኢለአቡከሂ: ይነግር: ለመኮንን: γ | 13 om. M;
ወለመኮንንኒ፡ B | 14 እምከመ: β | 15 ወይበረብር ንዋየነ: add. L | 16 om. M | 17 om. M | 18 ወትመጽኡኑ: DEH;
ጌሠመ: add. L | 19 ንስሐ: ወትጠመቁ: γ | 20 ወተጠመቅክሙ: E | 21 እወ: ንመጽእ: ምስሌከ: ወባህቱ:
ኢትንግር: γV | 22 በዝንቱ: ኪዳን: add. L | 23 ኪዳን: L |

86
[33] ወበጽባሕ፡1 በጽሑ፡(H13vb) ብእሲቱ፡ ወደቂቁ፡2 ለውእቱ፡ ማሪት፡3 ኀበ፡ አቡሁ፡(F15va)
ለቅዱስ ወዐውየዉ፡4 ወነገርዎ፡ ኵሎ፡ ዘገብረ፡ ወልዱ፡፡ ┌ወሰሚዖ፡ አቡሁ፡5 በከየ፡ ┌እንዘ፡ ይብል፡6
ለአመ፡ ኮነ፡7 ከመዝ፡ ይቀትልዎ፡ ለወልድየ፡ እስ(V12rb)መ፡ ሰብአ፡ ዛቲ፡ ሀገር፡ እኩያን
መምለክያነ፡8 ጣዖት፡ እሙንቱ፡9 ወኢይፈርህዎ፡ ለእግዚአብሔር፡፡ ወእሙኒ፡ በከየት፡ እንዘ
ትብ(D6rb)ል፡ ሶበ፡10(L12ra) ከመዝ፡ ኮነ፡ ይከልኦሙ፡ እምአምልኮ፡11 ጣዖት፡ ይቀትልዎ፡ ጸኒሖሙ፡
በፍ(E9vb)ኖት፡ ምንተ፡ እሬሲ፡(F15vb) ወባሕቱ፡ ፈቃደ፡ እግዚአብሔር፡ ለይኩን፡፡ ወትቤሎ፡12
ለምታ፡13 ንገሥጾ፡14 ┌ከመ ኢይግበር፡15 ዳግመ፡፡

[34] ወቅዱ(B154va)ስሰ፡ ሖረ፡ በጽባሕ፡ ውስተ፡1 ቤተ፡ ክርስቲያን፡2 ምስለ፡ እሙንቱ፡ ዕደው፡3
ወአቅረቦሙ፡ ኀበ፡ ካህን፡ ከመ፡ ይትመጠዉ፡4 ንስሐ፡፡ ወአምኑ፡ ኀጣውኢሆሙ፡5 ወአጥመቆሙ፡6
በስመ፡አብ፡ ወወልድ፡ ወመንፈስ፡ ቅዱስ፡7 ወተ(F16ra)(H14ra)ፈሥሑ፡ ኵሎሙ፡ ሶበ፡ ነሥኡ፡
ጥምቀተ፡ ክርስቶስ፡፡8 ወይቤሎ፡ ቅዱስ፡ ለካህን፡ አእምርከኑ፡ ዘይቤ፡ እግዚእነ፡(V12va)
ኢታስክምዎሙ፡9 ጾረ፡ ክቡደ፡10 ለእሉ፡11 ሕዝብ፡ እለ፡ ተመይጡ፡ ኀቤክሙ፡ ከመ፡ ኢይዕልዉ፡
ወኢይግብኡ፡12 ድኅሬሆሙ፡ እምሃይማኖት፡13 ዳእሙ፡ አዝዝዎሙ፡ በሕጹር፡14 ከ(E10ra)መ፡
ይርሐቁ፡15 እምዘይዘብሑ፡ ለአማልክት፡ ወማውታ፡ ወደ(D6va)ም፡16(F16rb) ወብትክ፡ ወዘይጸልኡ፡
ለርእሶሙ፡17 ኢይግብሩ፡ ዲበ፡ ቢጾሙ፡፡18

[35] ወይቤሎ፡ ውእቱ፡ ቀሲስ፡ ለብፁዕ፡ እስመ፡ አንተ፡1 ተዐቢ፡2 ወትከብር፡ እምኔየ በእንተ፡3
ዘተውህበ፡ ለከ፡ ጸጋ፡ እግዚአብሔር፡ ወሀብተ፡ መንፈስ፡ ቅዱስ፡ ወተመሰልኮ ለክርስቶስ፡4
ዘአቅረቦሙ፡ ለአዳም፡5 ወለደቂቁ፡ ኀበ፡ እግዚአብሔር፡ አቡሁ፡6(B154vb) ወተፈጸመ፡7
ላዕ(F16va)ሌከ፡(H14rb) ┌
ቃለ፡ ወንጌል፡ ዘይቤ፡ ብፁዓን፡8 ገባርያነ፡ ሰላም፡ እስመ፡ እሙንቱ፡
ውሉደ፡ እግዚአብሔር፡ ይሰመዩ፡፡9(V12vb)

Consulted witnesses (BDEFHLMV)

§ [33]-1 ወበነግህ፡ γ | 2 ደቂቁ፡ ወብእሲቱ፡ L | 3 ዘሞተ፡ γ | 4 ወዓውየው፡ B | 5 om. L | 6 om. M | 7 ወልዱ፡

add. M | 8 ወመምለክያነ፡ L | 9 om. V| 10 ወሶበ፡ ከመዝ፡ ኮነ፡ L | 11
አምልኮሙ፡ D | 12
እሙ፡ add. L | 13

እሙ፡ለቅዱስ፡ γV | 14 ገሥጾ፡ ገቢረ፡ ከመዝ፡ β | 15 om. M |

§ [34]-1 ኀበ፡ L | 2 ቤተ፡ እግዚአብሔር፡ D | 3 ሰብእ፡ γ | 4 ይትመጠው፡ BD | 5 ኀጢአቶሙ፡ L | 6 ውእቱ

7 8 9 10
ካህን፡add. L | ፩አምላክ፡ add. H | ክርስትና፡ DEF | ኢታክብዱ፡ ዲበ፡ አሕዛብ፡ γ | ዲበ፡
ክሳውዲሆሙ፡add. L | ዲበ እሉ፡ F | ወአግብኡ፡ E | om. L | om. L; በሕጹር፡ አዝዝዎሙ፡ V |
11 12 13 14 15

ኢይርሐቁ፡ D |16 ወዳዕሙ፡ MV | 17 ለቢፆሙ፡ M | 18 ለጸላእቶሙ፡ M |

§ [35]-1 አንተሁ፡ L | 2 ዐቢየ፡ ትከብር፡ γ; ትከብር፡ ዐቢየ፡ V | 3 እስመ፡ L | 4 እስመ፡ ተመሰልከ፡ ከመ

ክርስቶስ፡ γ | 5 ወለኩሎሙ፡ add. L | 6 om. L | 7 ወተጸመመ፡ F | 8 om. H | 9 ወይከውኑ፡ add. β |

87
[36] ወሶቤሃ፡ ውእቱ፡ ካህን፡ ወሀቦሙ፡1 ንስሐ፡2 በበሱባዔ፡3 ወአ(L12va)ተዉ፡ ┌
ውስተ፡
አብያቲሆሙ፡4 እንዘ፡ ይትፌሥሑ፡ እስመ፡ አድ(E10rb)ኅኖሙ፡ እግዚአብሔር፡ እም፡አምልኮ፡
ጣዖት፡ በእደ፡ ገብሩ፡ ፊልጶስ፡ ወነገሩ፡ ኵሉ፡(F16vb) አሀዱ፡ አሀዱ፡ ለሰብኦሙ፡5 ዘከመ፡
ተጠምቁ፡ እሙንቱ፡6 ወዘከመ፡7 ቀተሎ፡ ለማሪት፡8 ┌
ብፁዕ፡ ፊልጶስ፡ በቃለ፡ እግዚአ(D6vb)ብሔር፡
ዘይበልኅ፡ እምሰይፍ፡፡9 ወይቤሎ፡ እምይእዜሰ፡ ነአምን፡10 ከመ፡ አልቦ፡ ባዕድ፡ አምላክ፡ ዘእንበለ
አምላከ፡11 ፊልጶስ፡ ወልደ፡ አብርሃም፡ ዘአድኀነነ፡ እም(M39va)እደ፡ ሰይጣን፡፡

[37] ወቦአ፡ ቅዱስ፡1 ኀበ፡ አቡሁ፡ ወይቤሎ፡ አቡሁ፡(F17ra) አይቴ፡ ኀደርከ፡ ትማልም፡ ወአይቴ
ወዐልከ፡ እንዘ፡ መጠነዝ፡2 አኀሥሠከ፡3 ወኢያውሥአ፡ ቃለ፡፡ ወተምዐ፡4 አቡሁ፡ ወይቤሎ
ይመስለከኑ፡ ዘኢያእመርኩ፡ ዘ(H14va)ገበርከ፡5 ለምንት፡ ትቀትል፡ ነፍሰ፡፡ ወ(E10va)ኢያውሥአ፡
ቅዱስ፡6 ወኢምንተኒ፡ ወ(B155ra)(V13ra)ሶበ፡ አንኀ፡7 ተስእሎቶ፡8 አውሥኦ፡ እምዕጹብ፡9 እንዘ፡
ይብል፡ ምንት፡ አነ፡ ከመ፡ እቅትል፡ ነፍሰ፡10 ባሕቱ፡11(F17rb) እግዚአብሔር፡ ይቀትሎ፡12 ለከይሲ፡
በእደ፡ ገብሩ፡13 ኃጥእ፡፡14 አንሰ፡ እምፈተውኩ፡ የሀበኒ፡ እግዚአብሔር፡ ኀይለ፡ ወጽንዐ፡15
┌ ┌
ከመ፡
አህጕሎ፡ ለሰይጣን፡(D7ra) ወለኵሎሙ፡ ሠራዊቱ፡ ከመ፡ ያዕርፍ፡16 ዓለም፡ እምአስሕቶቱ፡፡17

[38] ወይቤሎ፡ አቡሁ፡ ለቅዱስ፡ ሚላዕሌከ፡ ወባሕቱ፡ ብቋዕ፡ ለርእስከ፡ እስመ፡ አንተ፡ ሕፃን፡
መኑ፡ ሤመከ፡ ላዕለዝ፡ ሀገር፡1(F17va) እስመ፡ ይትፈደይ፡ ኵሉ፡ በከመ፡ ምግባሩ፡፡ ምንትኑ፡2
አንተ፡ ቀሲስኑ፡ ወሚመ፡ መምህር፡ አው፡ መኰንን፡ እስመ፡ አልብከ፡3 መባሕት፡4 ላዕለዝ፡
┌

ግብ(E10vb)ር፡ ከመ፡5 ትቅትል፡ ማሪተ፡ ተዐገሥኬ፡6 እስከ፡ ትሠየም፡7 መምህረ፡8 ወኢትኩን፡

ፈታዌ፡ ሢመ(M40ra)ት፡ በፈቃድከ፡ እስመ፡ ገበርከ፡ ዘንተ፡ ከመ፡ ይፄወው፡9 ሀገር ┌
ወይጥፋእ፡
በእደ፡ መኰንን፡ በም(F17vb)ክንያተ፡ ዚአከ፡ ወኢይቤሉ፡10 በእንቲአከ፡11 መስተዋድያን፡12
ቀተ(L13rb)ለ፡ ሰይጣነ፡ ወማሪተ፡ አላ፡ ይቤሉ፡13 ┌ቀተለ፡ ሰብአ፡14 ከመ፡ ያ(B155rb)ቅትሉ፡ ኪያከ፡15
እስመ፡ ቀተልከ፡ ማሪቶሙ፡ ዘይነግሮሙ፡ ዘፈቀዱ፡ ኵሎ፡፡
Consulted witnesses (BDEFHLMV)

§ [36]-1 ወሀቦ፡ DF; ወሀቦሙ፡ ውእቱ፡ ካህን፡ V | 2 om. M | 3 በበሰሙን፡ β | 4 om. L | 5 ለብእሲቱ፡ β | 6 om. L | 7 om.
δ | 8 ለመሬት፡ H | 9 om. β | 10 አመነ፡ ወአእመርነ፡ V | 11 ብፁዕ፡ add. V |

§ [37]-1 ወቅዱስ፡ ቦአ፡ E | 2

om. γ | 3 አኀሥሥከ፡ B | 4 ወተሰምዐ፡ F | 5 ዘገብርከ፡ B | 6 om. L | 7 ጎንደየ፡ γ | 8
ተስእሎተ፡ B | 9 እምዕጹብ፡ አውሥኦ፡ V | 10 እስመ፡ ይቤ፡ ሐዋርያ…ነፍሰ፡ add. V | 11 እስመ፡ V | 12 ቀተሎ፡ V
| 13 ሊተ፡ add. L | 14 ለኀጥዕ፡ ገብርከ፡ ወልደ፡ ሚካኤል፡ add. H | 15 ኀይለ፡ ወጽንዐ፡እግዚአብሔር፡ V | 16 ንስቲተ፡
add. L | 17 እምስሕተቱ፡ EHLV; ወባህቱ፡ ይቤለኒ፡ መድኀኒነ፡ በወንጌል፡ ቅዱስ፡ በርዕ፡ ይሠበር፡ ወሡዕኒ፡
ዘይጠይስ፡ ወኢይጠይስ፡ እስከ፡ ሶበ፡ ይገብእ፡ ፍትሐ፡ መዊኦቱ፡ ወኪያሁ፡ ይትዌከሉ፡ኩሎሙ፡ አሕዛበ፡
ምድር፡ add. V |
§ [38]-1ግብር፡ β | 2 እስመ፡ L | 3 አልብከ፡ V | 4 መክበሕት፡ B | 5 ተአኀዝ፡ add. γ | 6 ንስቲተ፡ add. DFL | 7ትሰመይ፡
M ትሰይም፡ B | 8 መገሥጸ፡ መስፍነ፡ ወመኮንነ፡ L| 9 ወይማህርኩ፡ ኪያነ፡ ወአንስቲያነ፡ ወንዋየነ፡፡ እስመ፡
ሰምአ፡ መኮንነ፡ ሀገር፡ ከመ፡ ቀተልከ፡ ነፍሰ፡ add. β | 10 ወይቤሉ፡ B | 11 በእንቲከ፡ B | 12 om. LM | 13 እንዘ፡
ያስተዋድዩ፡ ከመ፡ ያጥፍኡነ፡ add. M | 14 om. β | 15 ኪያነ፡ LM |
88
[39] ወዘንተ፡ ብ(D7rb)ሂሎ፡ አዘዘ፡1 ከመ፡ ይዝብጥዎ፡ ወይቅሥፍዎ፡ ከመ ኢይግበር፡2 ዳግመ፡፡3
ወዘበጥዎ፡4 እስከ፡ ይውሕዝ፡ ደሙ፡ ዲበ፡ ምድር፡5 ወተፈሥሐ፡ ቅዱስ፡ እስመ፡(F18ra) ከፈሎ፡6
ከዊነ፡ ስምዕ፡(E11ra) በእደ፡ አቡሁ፡፡ ┌
ወካዕበ፡7 ይቤሎ አቡሁ፡8 ኢትሕዝን፡ ኦወልድየ፡ እስመ
ዘበጥኩከ፡9 እምፍርሃተ፡10 ሰብአ፡ ዛቲ፡ ሀገር፡ ከመ፡(M40rb) ኢይቅትሉከ፡11 ወኢይማህርኩ፡ ንዋየነ፡፡

[40] ወካዕበ፡ ይ(H15rb)ቤሎ፡1 ቅዱስ፡ አኮ፡ ዘእፈርህ፡2 ወአሐዝን፡ በእንተ፡ ዛቲ፡ ንስቲት፡
ቅሥፈት፡ አ(V13vb)ላ፡ አነ፡3 እምተፈሣሕኩ፡ ሶበ፡ ትቀትለኒ፡4 ከመ፡ እኩን፡ ሰማዕተ፡ በእንተ
ክርስቶስ፡ እስመ፡ ቀናእኩ፡ ለ(F18rb)እግዚአብሔር፡5 ከመ፡ ኤልያስ፡ ዘቀተሎሙ፡6 ለ፻፡ ዕደው፡7
ነቢያተ፡ ሐሰት፡ ┌
እለ፡ አስሐቱ፡ ሕዝበ፡ እስራኤል፡፡8 ወአንተ፡ ትብል፡ ቀተልከ፡ ማሪተ፡9
አብዲረከ፡ ንዋየ፡ እምትቅናእ፡ ለእግዚአብሔር፡10 ወተመሰልኮ፡11 ለባዕል፡12 ዘኢፈቀደ(D7vb)
┌

ይትልዎ፡13 ለእግዚእነ፡14 በ(E11rb)እንተ፡ አፍቅሮቱ፡ ንዋየ፡፡(B155va) ወበእንተዝ፡ ይቤ፡ እግዚእነ፡15

ይቀልል፡ ┌
ይኅል(F18va)ፍ፡16 ገመል፡17 እንተ፡ ስቈረተ፡ መርፍእ፡ እምይባእ፡18 ባዕል፡19 ውስተ፡
መንግሥተ፡ ሰማያት፡ እስመ፡20 ሊተሰ፡ ┌
ለእመ፡ ቀሠፋኒ፡ ወቀተሉኒ፡21 ርቡሕ፡ ሊተ፡
ወእግዚአብሔር፡ ረዳእየ፡ ወመድኀንየ፡ እምኵሎሙ፡ ገበርተ፡ ዐመፃ፡፡

[41] ወአእመረ፡ አቡሁ፡ ከመ፡ ጥቡዕ፡ ውእቱ፡ ለመዊት፡1 ወበከየ፡ እንዘ፡ ይብል እምይእዜሰ፡
አእመርኩ፡2 ከመ፡ ይቅትልዎ፡3 ለ(F18vb)ወልድየ፡ ወአልቦ፡ ኅሊናሁ፡4 ውስተ፡ ፍትወተ፡ ዓለም፡5
┌

ወእምዝ፡ ┌
ገሥጾቶ፡6 ኀደገ፡፡7ወድኅረዝ፡8(L14ra) ቦአ፡ መንፈሰ፡ ሰይጣን፡ ላዕለ፡ ወልደ፡ ዝኩ፡
ማሪት፡(H15vb) ወኮነ፡9 ይኬልሕ፡ መዓልተ፡ ወሌሊ(E11va)ተ፡ ወየሐቂ፡ ስነኒሁ፡፡(M40vb)

Consulted witnesses (BDEFHLMV)

§ [39]-1 አቡሁ: β | 2 ወይፍራህ: add. Vγ | 3 ወኢይድግም፡ ግብረ: add. γ | 4 ወዘዐጥዎ: H; ለቅዱስ: add. VL | 5
ወኀደግዎ ዘቢጦሙ: add. γ | 6 እስመ፡ ወጠነ: D | 7 om. D | 8 om. EF | 9 በይነ፡ ዘዘበጥኩከ: β | 10 በእንተ:
ዘእፈርህ፡ γ | 11 ወከመ፡ add. VM |

§ [40]-1 አውሥኦ: B | 2 om. LV | 3 om. L | 4 ቀተልከኒ፡ D | 5 ላዕለ: እግዚአብሔር: γ | 6 እስመ: ቀተሎሙ፡

MV | 7 ለ፻፡ ዕደው፡ L; ለ፸: ዕደው: H; ለምሕራማተ: ግልፎ: add. LV | 8 እለ፡ ያስሕቱ፡ ሕዝበ፡
እግዚአብሔር: β | 9 መርዔተ: E; መሬተ: V | 10 om. β; ወባህቱ፡ አንተ: add. β | 11 ከመ: ውእቱ: add. γ | 12
ዘይቤሎ፡ ለእግዚእነ፡ እትሉከኑ፡ ኀበ፡ ሖርከ፡ ወይቤሎ፡ እግዚእነ፡ ሑር: ወሢጥ፡ ኵሎ፡ ንዋየከ፡ ወሀብ:
ለነዳያን፡ ወትረክብ፡ መዝገበ፡ ዘበሰማያት፡ ወነዓ ትልወኒ፡፡ ወተከዘ፡ ውእቱ፡ ባዕል፡ በእንተ፡ ንዋዩ፡
እስመ፡ ብዙኅ፡ ጥሪቱ…ንዋይ: add. V | 13 ይቅትልዎ: δ | 14 om. D; ለእግዚአብሔር: EF | 15 እግዚአብሔር:
DE | 16 om. V| 17 ገመል: ይኅልፍ: Β; ገመለ: M | 18 ውስተ፡ add. M |19 እምባዕል: ይባእ: M | 20 om. L | 21
ለእመ: ቀተሉኒ: ወቀሠፋኒ: M |

§ [41]-1 ወለሕይወትኒ: add. LV | 2 om. LV | 3 ይቀትልዎ: β | 4 ኢኮነ: add. H; ዝንቱ: add. D | 5 ወኀደጎ: add.
HM; ኀላፊ፡ D | 6 ገሥፅት፡ B | 7 ኀደገ: ገሥጾቶ: δ | 8 om. β | 9 om. β |

89
[42] ወሰሚዓ፡1 እሙ፡(V14rb) በከየት፡2 ወነገረቶ፡ ┌
ለአበ፡ ዝንቱ፡ ብፁዕ፡ ፊልጶስ፡2 ወትቤሎ፡
ኦእግዚእየ፡3(D8rb) ናሁ፡ አብደ፡ ወልድየ፡ ምንተ፡ እ(F19ra)ሬሲ፡4 ወአንተ፡ ባሕቱ፡ አስተብቊዖ፡
ለወልድከ፡ ከመ፡ ይፈውሶ፡5 እስመ፡ አምላኩ፡ ዐቢይ፡ አምላክ፡6 ውእቱ፡፡ ወይቤላ ┌አብርሃም፡ አበ፡
ቅዱስ፡7 እስኩ፡ ንግረኒ፡8 ከመ፡ በምንትኑ፡9 ቀተ(B155vb)ሎ፡ ለምትኪ፡ በበትርኑ ወሚመ፡10
በእብን፡፡11 ወትቤሎ፡ ስምዕየ፡ አምላኩ፡ ለዝንቱ፡12 ሕፃን፡ እስመ፡13 ኢኮነ፡ በበትር፡ ወኢበኵናት፡
አላ፡ እነግረከ፡ ኦእግዚእየ፡14 አንደድነ፡(F19rb) እሳተ፡ ዐቢየ፡ በከመ ልማድነ፡ ወሰረረ፡ ላዕለ፡
ውእቱ፡15 እሳት፡ ወመጽኡ፡16(L14rb) እንዘ፡17 ይሰግዱ፡ ሎቱ፡ ኵሎሙ፡ ┌
መምለክ(E11vb)ያነ፡
ጣዖት፡18 ወእንዘ፡ ይሰግዱ፡ ሎቱ፡19 ከልሐ፡ ወልድከ፡ እንዘ፡ ይብል፡ በስመ፡ አብ፡ ወ(H16ra)ወልድ፡
ወመንፈስ፡ ቅዱስ፡፡20

[43] ወሶ(V14va)ቤሃ፡ ደንገፅነ፡ ወወደቅነ፡ ወመሰለነ፡ ከመ፡ ነጐድጓድ፡ ወከመ፡ መብረ(M41ra)ቅ፡

ዘያደነግፅ፡(F19va) ወበጊዜ፡1 ወፅአ፡2 እምአፉሁ፡ ኢያእመርነ፡(D8ra) ┌
አነ፡ ወሰብእ፡ እለ፡ ሀለዉ፡
ምስሌየ፡3 ዘኮነ፡ ላዕለ፡4 ምትየ፡ እስመ፡5 ተፈጽመ፡6 አፋሁ፡ ወኢተሰምዐ፡ ድምፁ፡ በውስተ እሳት፡7
ወሶበ፡ ጠፍአ፡ እሳት፡ ነጸርኩ፡ ወኢረከብኩ፡ ምንተኒ፡ ዘእንበለ፡ ንስቲት እምአዕፅምቲሁ፡8 ዘኮነ፡9
ሐመደ፡ ┌ውእቱሰ፡ ተፈድየ፡ በከመ፡ ምግባሩ፡፡9 ወባሕቱ አስተብቊዖ፡ ለ(F19vb)ወልድከ፡10 ከመ፡11
ኢይትሀየይ፡ ስእለትየ፡12 ለአመቱ፡፡

[44] ወሶቤሃ፡ ጸውዖ፡ አቡሁ፡1 ለቅ(B156ra)(E12ra)ዱስ፡2 ወይቤሎ፡ ኦወልድየ፡ ┌

ስረይ፡ ሊተ፡3 እስከ
ቀሠፍኩከ፡ በከንቱ፡ እንዘ፡ ኢየ(L14va)አምር፡ ከመ፡ ጸገወከ፡ እግዚአብሔር፡ ኀይለ፡4 ላዕለ
መናፍስት፡ ርኩሳን፡5 ወይእዜኒ፡ ትስእለከ፡ ዛቲ፡ ብእሲት፡ ከመ፡ ታሕዩ፡ ላቲ፡ ወልዳ፡6(V14vb)
ወትቤ፡7 አኀዞ፡ ጋኔን፡8(F20ra) ወይኬልሕ፡ መዓልተ፡ ወሌሊተ፡9 ሑር፡10 ይእዜ፡ ወርቂ፡ ላቲ፡11
ወኢትትሀ(M41rb)የይ፡12 ስእለታ፡ በእንተ፡ እግዚአብሔር፡፡

Consulted witnesses (BDEFHLMV)

§ [42]-1 om. β | 2 om: L | 3 በከየት: እሙ: V | 4 እስመ: add. β | 4 ንሬሲ: F | 5 እስመ: ውእቱ: ይክል፡ ፈውሶቶ:
γ | 6 om. δγ | 7 om. γ | 8 ንግርኒ፡ B | 9 በእንተ፡ γ; በከመ፡ ምንት: V | 10 ወገሮ: add. L | 11 እስኩ: ንግረኒ፡ ከመ
ምንትኑ፡ ረሰዮ፡ add. L; ወገሮ: add. V | 12 ለውእቱ: MV | 13 ከመ፡ γ | 14 እስመ: add. M | 15 om. L | 16 ሰብእ:
add. β | 17 ከመ: M | 18 om. L | 19 ኵሎሙ: add. L | 20 አሀዱ፡ አምላክ: add. β |

§ [43]-1 ወሶበ: LV | 2 ይወጽእ፡ L | 3 om. β | 4 om. M | 5 om. L | 6 ተፈጸመ: MV | 7 አፋሁ: E | 8 አዕፅምቲሁ፡ L |

9
ወኮነ: V | 10 om. M | 10 om. L | 11 om. L | 12 ስእለታ: D |

§ [44]-1 om. γ; ቅዱስ: V | 2 ወመጽአ ኀቤሁ: add. L | 3 om. D | 4 ወሥልጣነ: add. L |5 ርኩሳት: D | 6 ዘአኀዞ
ጋኔን: add. β | 7 እስመ ትቤ: L | 8
om. M | 9
ሌሊተ: ወመዓልተ: γ | 10ይሑር: M | 11
ወልዳ: add. L | 12

ወኢተሐየይ: H |

90
[45] ወይቤሎ፡ አቡነ፡1 ፊልጶስ፡ ለአቡሁ፡ እስመ፡ አንተ፡ ዕቡየ፡(D8rb) ልብ፡ ዘኢተአምን
በእግዚአብሔር፡ ወትትዌከል፡2 በንዋይከ፡ ዘይማስን፡3 ወየኀልፍ፡፡4 ወለይእቲኒ፡ ብእሲት
ይቤላ፡ ተአምኒኑ፡5 በወልደ፡ እግዚአብሔር፡6 ከመ፡(F20rb) ያሕዩ፡ ለኪ፡ ወልደኪ፡ ┌
በከመ፡
ቀተሎ ለምትኪ፡ በዕልወቱ፡፡7 ወትቤ፡(E12rb) በኵሉ፡ ልባ፡8 አእምን፡ እግዚእየ፡፡9 ወሶበ
ርእየ፡10 አሚኖታ፡ ለብእሲት፡ ሖረ፡ ምስሌሃ፡11 ወረ(L14vb)ከቦ፡ ለወልዳ፡ እንዘ፡ ይኬልሕ፡
ወየሐቂ፡ ስነኒሁ፡ ወይነጺ፡ ሥዕርተ፡12 ርእሱ፡13 ዐተበ፡14 ላዕሌሁ፡15 በትእምርተ፡ መስቀል፡
ወአንበበ፡ መጽሐ(B156rb)ፈ፡ ጸሎታ፡16 ለእግዝእትነ፡ ማር(F20va)ያም፡፡(V15ra)

[46] ወሶበ፡ ፈጸመ፡ አንብቦ፡ ጸለየ፡ ወይቤ፡ ኦእግዝእትየ፡ ስምዒ፡1 ስእለትየ ወኢታስተኀፍርኒ፡
እም(M41va)ተስፋየ፡2 በዛቲ፡ ሰዓት፡3 ┌
ለገብርኪ፡ ኃጥእ፡4 አኮ፡ በእንቲአየ፡ አላ በእንተ፡
ኪዳንኪ፡ ዘነገረ፡ ዝንቱ፡4 መጽሐፍ፡ እንዘ፡ ይብል፡ ኀበ፡ ተነበ፡5 ዝንቱ፡6 መጽ(D8va)ሐፍ፡
ኢይክል፡7 በጺሐ፡ ኀቤሁ፡8 መንፈስ፡ ርኩስ፡፡ ወከማሁ፡ አሕይዊዮ፡ ለዝ፡9 ወልድ፡
በጸሎትኪ፡(F20vb) እመ(E12va)ናፍ(H16vb)ስት፡10 ርኩሳን፡፡

[47] ወዘንተ፡ ብሂሎ፡1 ረቀዮ፡ እንዘ፡ ይብል፡ በስመ፡ አብ፡ ወወልድ፡ ወመንፈስ፡ ቅዱስ ፃእ፡2
አንተ፡3 መንፈስ፡ ርኩስ፡ እምላዕለዝ፡ ብእሲ፡፡ ወሶቤሃ፡ ነቀ(L15ra)ወ፡ ከመ፡ ከልብ፡ ወወፅአ
እምኔሁ፡4 መንፈስ፡ ርኩስ፡ ወሐይወ፡ ውእቱ፡ ወልድ፡ ሶቤሃ፡ በይእቲ፡ ሰዓት፡፡ ወተሰማዐ፡
ዝነገር፡ ውስተ ኵሉ፡5 አግዋሪሁ፡ ወአዝማዲሁ፡ ከመ፡ ቀተ(F21ra)ለ፡ ወልደ፡ አብርሃም፡6(V15rb)
ማሪተ፡7 ወዘከመ፡ ፈወሶ ለወልደ፡ ማሪት፡ እምነ፡8ጋኔን፡፡ ወበሳኒታ፡9 በጽባሕ፡ ወሰዳ፡(B156va)
ለይእቲ፡ ብእሲት፡ ┌
ምስለ ወልዳ፡10 ኀበ፡ ቤተክርስቲያን፡ ወአጥመቃ፡ ካህን፡11 ምስለ፡ ወልዳ፡
በስመ፡ አብ፡ ወወልድ ወመን(M41vb)ፈስ፡ ቅዱስ12፡፡

Consulted witnesses (BDEFHLMV)

§ [45]-1 om. M | 2 ወትትአመን: β | 3 ኀላፊ: γ | 4 om. L; ወካዕበ ይቤላ: add. M | 5 አንቲ: add. L| 6 ህያው: add. D
| 7 om. L | 8 እወ: add. β | 9 ወባህቱ፡ አሕይዎ፡ ለወልድየ: add. γ | 10 ቅዱስ: add. β | 11
ውስተ ቤታ: add.γ |
12
ሥርዓተ: H | 13 በእደዊሁ፡ add. γ | 14 ዐቀበ: E | 15 om. δ | 16 ስእለታ፡ V |

§ [46]-1 ስምዕየ: E | 2
እምተስፋኪ: V | 3 ሊተ: add. L | 4 ለኀጥዕ: ገብርኪ፡ V; አግብርትኪ ወልደ
ትንሣኤ፡ ወወልደ፡ ጊዮርጊስ፡ ወምስለ፡ ጸሐፊሁ፡ ወልደ፡ ሚካኤል: add. H | 4 ዝ: L | 5 ተነበት: β | 6 ዛቲ: β | 7
ኢይከሐል: MV | 8 om. δL | 9 ለዝንቱ: M | 10 እመናፍስተ፡ B; እመናፍቅ: δ |
§ [47]-1 ቅዱስ: add. MV | 2 ባእ: E; ውፃእ: B | 3 om. L| 4 om. V | 5 በኵሉ: M | 6 ወካዕበ፡ ዘከመዝ፡ ፈወሶ፡
ለወልደ፡ ማሪት፡ እምነ፡ ዘአሀዞ፡ ጋኔን፡ add. LV | 7 ማሪተ፡ ወልደ፡ አብርሃም: M | 8 ዘአኀዞ: add. L | 9
ወበጽባሕ: β | 10 om. γ | 11 om. M | 12 አሐዱ፡ አምላክ: add. β; ወኮነ፡ ቅዱስ፡ ፊልጶስ: add. B |

91
[48] ወእምዝ፡ ኮ(E12vb)ነ፡ ቅዱስ፡ ይፌውስ፡ ድውያኒሆሙ፡(D8vb) ወለአጋንንት፡ ያወፅኦሙ፡
በኀይለ፡ መን(F21rb)ፈስ፡ ቅዱስ፡ ዘኅዱር፡ ላዕሌሁ፡1 ሶበ፡ አንበበ፡ ላዕሌሆሙ፡ ጸሎታ፡ ለእግዝእትነ
ማርያም፡ ┌
ወላዲተ፡ አምላክ፡2 ወየሐይዉ፡ ኵሎሙ፡3 በ(L15rb)ፈቃደ፡ እግዚአብሔር፡፡ ወአኀዞሙ
ፍርሃት፡ ለኵሎሙ፡ ማርያን፡ ወለእለ፡ ያሰግሉ፡ በምሕራማት፡4 ሜጦሙ፡5 ውስተ፡ አእምሮ፡
እግዚአብሔር፡ ወሃይማኖት፡ ርትዕት፡፡

[49] ወይገይስ፡1 ው(F21va)ስተ፡ ቤተ፡ ክርስቲያን፡ ሰርከ፡ ወነግሀ፡(V15va) መዓልተ፡ ወሌሊተ፡

ወኮና፡2 ለቤተ፡ ክርስቲያን፡ ┌
ከመ፡ ዐይን፡ ወእዝን፡፡ ዓዲ፡ ኮነ፡3 መሥመሬ፡ ለእግዚአብሔር፡
ወለሰብእ፡ ወይቴክዝ፡ በእንተ፡ ኵሉ፡ ፍጥረት፡ ለሰብእ፡ ወለእንስሳ፡፡ ወይፌጽም፡ ተጽናሶሙ፡4
ለእቤራት፡ ወለእጓለ፡(H17rb) ማውታ፡5 ወይገብር፡6 ሠና(B156vb)ያተ፡7 በአምጣ ይክል፡8 ለዐቢይ፡
ወ(F21vb)ለንኡስ፡9 aእንዘ ይስእል እምአቡሁ እስመ፡(D9ra) ኢያጥረየ፡ ለሊሁ፡10 ምንተኒ፡ በውእቱ፡
ጊዜ፡ ወለእለ፡ መጽኡ፡ ኀቤሁ፡(M42ra) ሕሙማን፡ ይፌውሶሙ፡ ወለትኩዛን፡11 ያሴስል፡ ሐዘኖሙ
እንዘ፡ ይትናገሮሙ፡ በትሕትና፡ ወይኤዝዞሙ፡ በየውሃተ፡ ልብ፡ aወበፍቅር፡፡12

[50] ወድኅረ፡ ዝንቱ፡ ተናገሮ፡ አቡሁ፡ ┌

ለብፁዕ፡ ፊልጶስ፡1 በእ(F22ra)ንተ፡ አውስቦ፡ ብእሲት
ወይቤሎ፡ ኦወልድየ፡ እስመ፡ ናሁ፡ ወሀበኒ፡ እግዚአብሔር፡ ደቂቀ፡2 ወአዋልደ ኢተፈሣሕኩ፡
ቦሙ፡3 እስመ፡ አስተፍሣሕከኒ፡ አንተ፡4 በኵሉ፡ ግብርከ፡ ወፈድፋደሰ በእንተ፡ ዘኮንከኒ፡ መርሓ፡
ለመንግሥተ፡ እግዚአብሔር፡5 እንዘ፡6 ወልድየ፡ ኮንከኒ፡7 አበ፡8(H17va) ┌
ከመ፡ ቂርቆስ፡
ወልደ፡(F22rb) ኢየሉጣ፡ እስመ፡9 aአብጻሕከኒ፡
10
ኀበ፡ ሕይወት፡ ዘይነብር፡ aለዓለም፡፡
11

ወይ(M42rb)እዜኒ፡ ኦሆ፡ በለኒ፡ በእንተ፡ አውስቦ፡ ብእሲት፡ ከመ፡ ትኩን፡12 ወራሴ፡ ቤተ፡ አቡከ፡
እስመ፡ ለከ፡ ተውህ(D9rb)በ፡ ጸጋ፡ እግዚአብሔር፡ ወሀብተ፡ መ(B157ra)ንፈስ፡ ቅዱስ፡፡ ወሶበ፡
ሰምዓ፡ ቅዱስ፡ ዘንተ፡ ነገረ፡13 ኀዘነ፡ ወበከየ፡14 ወአርመመ፡ ነዋኀ፡ ሰዓተ፡፡

Consulted witnesses (BDEFHLMV)

§ [48]-1 ወይወጽኡ፡ እንዘ፡ ይኬልሁ፡ ከመ፡ አክልብት፡ አው፡ ወከመ፡ አዝእብት፡ ወከመ፡ ሐራውያ: add.
β | 2 om. L | 3 ማርያን: add. HLMV | 4 om. γ | 5 ይመይጦሙ: γ |

§ [49]-1 ወይገይሱ: D; a-a om. L | 2 ወኮነ ከመ ዐይና ወእዝና: L | 3 om. MV | 4 ተጽናሶን: β | 5 ወይመጽኡ
ኀቤሁ… ኀዘኖሙ: add. V | 6 ለኵሉ: add. M | 7 ሠናየ: β | 8 ኀይሉ፡ add. HM | 9 ለንኡስ: ወለዐቢይ: MV |
10
om. D | 11 ኅዙናን: D | 12 om. β; ወይስእል: እምአቡሁ፡ ከመ፡ ይግበር: ፈቃዶሙ፡ ወለዘተከዘ፡ ይሰውቆ፡
ወለዘዐረቀ፡ ያለብሶ፡ ወለዘርህበ፡ ያበልኦ፡ ወለዘጸምዓ፡ ያረውዮ፡ ወይገብር፡ ሠናየ፡ ለኩሉ፡ በአምጣነ፡
ኀይሉ፡ ለንዑስ፡ ወለዓቢይ: add. V |

§ [50]-1 om. β | 2 ውሉደ: ተባዕተ: ወአንስተ: LV | 3 ዘከማከ: add. DEFL| 4 om. LV | 5 ሰማያት: γ | 6 አንተ: β | 7
ካዕበ: add. L | 8 ወእመ: መርሐ: ለሕይወት: ዘለዓለም: add. β | 9 እስከ: δ | 10 om. F | 11 om. HLV | 12 ሊተ: add.
L; ትኩነኒ፡ አንተ፡ V | 13 ዘንተ: ነገረ: ቅዱስ: V; እምኀበ: አቡሁ: add. β | 14 ወገዐረ: add. M

92
[51] ወድኅረዝ፡1 አውሥኦ፡2 ወይቤሎ፡3(F22va) ለአ(L15vb)ቡሁ፡4 ለምንት፡ ት(E13va)ኄሊ፡ ዘንተ፡
ነገረ፡5 ዘያጸልም፡ አዕይንተ፡6 ወያሐምም፡ ነፍሰ፡ ወያደክም፡ ልበ፡ ወያሰጥም፡ ኅሊና፡ ወያቈስል
ሥጋ፡ እስመ፡፡ ኵሉ፡ የኀልፍ፡7 ┌
በከመ፡ ይቤ፡ ሐዋርያ፡ ዓለሙኒ፡(V16ra) የኀልፍ፡8 ወፍትወቱኒ፡
የኀልፍ፡ ወዘሰ፡ ይገብር፡፡ ፈቃዶ፡ ለእግዚአብሔር፡ ይነብር፡ ለዓለም፡፡9

[52] ወጳውሎስኒ፡ ይቤ፡ እለኒ፡1 አውሰ(F22vb)ቡ፡ ይከውኑ፡2 ከመ፡ ዘኢያውሰቡ፡ እስመ፡ ተድላዝ
ዓለም፡3 የኀልፍ፡ ወየኀልቅ፡፡ ኦኦባ፡4 አንተሰ፡ ትፈቅድ፡ ታግብአኒ፡ ውስተ፡ ግብራት፡5 ወአርዑተ፡
ቅኔ፡ ዘኀጢአት፡፡ አአምር፡ ┌
ኦአቡየ፡6 እስመ፡7 ለ(V16rb)ኵሉ፡ ዘሥጋ፡8 ሞት ይቀንዮ፡9 ወሲኦል፡
ትተልዎ፡10(E13vb) አይቴ፡ ሀለዉ፡ ነገሥት፡(D9va) ወመኳንንት፡ ┌
አብዕልት፡ ወኀያላን፡11(F23ra)
ገብር፡ ወአግዓዚ፡ ┌ወሰብአ፡ ሞገስ፡12 አፍ፡ ነባቢ፡ ወልሳን፡ ተናጋሪ፡13 ይትዐጸው፡14 በሞት፡15 ሥነ፡
ላሕይ፡ ዘወራዙት፡(H18ra) ወደናግል፡ ይማስን፡16 ውስ(B157rb)ተ፡ መቃብር፡ ወይከውን፡17 ሲሳየ፡
ለዕፄያት፡(M42vb) እስመ፡ ኵሉ፡ ┌
ከመ፡ ልብስ፡18 ይበሊ፡19 ┌
ወይትዌለጥ፡ በምዕር፡ ከመ፡ ባህለ፡
ዳዊት ንጉሥ፡፡20

[53] አንሰ፡ ኢይኄልዮ፡ ለዝንቱ፡ ዓለም፡ ዘየኀልፍ፡1(F23rb) ከመ፡ ጽላሎት፡2 ወከመ፡3 ዘይሰቲ፡4
ጽ(L16rb)ሙእ፡ ማየ፡ በሕልሙ፡ ወነቂሆ፡ ይረክብ፡ ዘመጽለዋ፡5 ከናፍሪሁ፡6 ወየብሰ፡ ልሳኑ
ወጠግዐ፡ ጕርዔሁ፡ ከማሁ፡ ይከው(E14r )ን፡ ጣዕመ፡ ዝንቱ፡ ዓለም፡(V16v ) ኀላፊ፡ ለቡ፡ ኦአቡየ፡8
a a 7

ይጸልእ፡ እንዘ፡ ያፈቅርዎ፡9 ይርሕቅ፡ እንዘ፡ ይቀርብዎ፡10 ያኀስር፡11 እንዘ፡ ያከብርዎ፡፡12 ዘንተ፡
ኵሎ፡ ወዘይመስሎ፡ ይቤ(F23va)ሎ፡ ┌
ቅዱስ፡ ለአቡሁ፡13 ወኢኀደገ፡14 አቡሁ፡ ኀይጦቶ፡
መ(D9vb)ዓልተ፡ ወሌ(M43ra)ሊተ፡ በእንተ፡ አውስቦ፡ ብእሲት፡፡

Consulted witness (BDEFHLMV)

§ [51]-1 om: HLMV | 2 ተናገሮ፡ በእንተ፡ አውስቦ፡ ብእሲት…ኦአቡየ: add. Vγ | 3 om. γ; አቡሁ፡ እንዘ፡
ይብል፡ በጥዑም፡ ነገር: add. γ | 4 om. E | 5 ዘከመዝ ነገር: L | 6 ዐይነ: β | 7 ይበሊ: V γ | 8 om. E | 9 ለዓለመ
ዓለም: HLV |

§ [52]-1 ወዘሰ፡ አውሰበ: V | 2 ይሄሊ፡ ንብረተ፡ ዝንቱ፡ ዓለም፡ ወይተብኡ፡ በበይናቲሆሙ፡ በዘያሠምራ፡
ለብእሲቱ፡ ወብእስቲኒ፡ ከማሁ፡ ይእቲ፡ በፍቅረ፡ ብእሲ፡ ትሄሊ፡ ንብረተዝ፡ ዓለም፡ ወይተብኡ፡
በበይናቲሆሙ፡ ብእሲ፡ ለብእሲቱ፡ ወብእስትኒ፡ ለምታ…ትፈቅድ: add. β | 3 om. D | 4 አብ: F | 5 ግብርናት:
ELM | 6 om. LV | 7 om. L | 8 ከመ: add. L | 9ይቅንዮ: H | 10 ትትልዎ: H; ትቀትዎ: δ | 11 ወዓበይተ ሀገር: γ | 12
om. γ | 13 ወናሁ፡ ኵሎሙ: add. γ | 14 ተዐፅዉ: γ | 15 ቀኖት: add. M | 16 ይማስና: EF | 17 ወይከውና: EF | 18 om.
L | 19 ከመ፡ ብልዐ፡ ቁንቁኔ፡ ይማስን: γ | 20 om. β |

§ [53]-1 ኀላፊ: HV | 2 ከመ ሕልመ ሌሊት ዘኢይትረከብ: add. LV | 3 om. D | 4 ዘይዕቲ: M | 5 ዘመጽለው:

DEF | 6 አፉሁ: β; ከናፍሪሁ፡ ዘመጽለዋ: B | 7 ምንት፡ በቋኢት፡ ለዝንቱ፡ ዓለም: add. M | 8 እስመ ዝንቱ፡
ዓለም፡ add. LV | 9 ያፈቅርዎ፡ እንዘ፡ ይጸልእ: L | 10 እንዘ፡ ይዴግንዎ፡ ወየኀሥሥ፡ ይርህቅ: add. L | 11
የኀሥሥ: E | 12 እንዘ፡ ይቀርብዎ፡ ይገፍዕ: add. M; እንዘ፡ ይሴፈውዎ፡ ይጓጉዕ፡ ለኀሊፍ: add. L | 13
አቡሁ፡ቅዱስ: γ | 14 ወይኢኀደገ፡ B |

93
[54] ወሶበ፡ ኮነ፡ ከመዝ፡ ሐለየ፡ በልቡ፡ ብፁዕ፡ ፊልጶስ፡ ወይቤ፡ እመሰ፡ ታፈቅረኒ፡ እግዚኦ፡
ምርሐኒ፡ ፍኖተ፡ ኀበ፡ አይ፡ መካን፡ አሐውር፡1(L16va) እስመ፡2 ተአምር፡ ከመ፡ አልቦ፡3 ውስተ፡
ዛቲ፡ ሀገር፡ ምኔተ፡ መነኮሳት፡ እሑር፡4 ወእኅድር፡(F23vb) ታሕተ፡ ጽላሎቶሙ፡፡ ኦእግዚኦ፡
እመሰ፡ ኀበር(B157va)ኩ፡5 ምስለ፡ አ(E14rb)ቡየ፡ ወእምየ፡ የኀይጡኒ፡6(V16vb) መንገሌሆሙ፡7
ወያገብኡኒ፡ ውስተ፡ ግብርናት፡ ወተፀምዶ፡ ታሕተ፡ አርዑ(H18va)ተ፡ ኀጢአት፡ ወለእመኒ፡ ሖርኩ
ባሕቲትየ፡ ኢየአምር፡8 ኀበ አይ፡9 ┌
መካን፡ እበጽሕ፡10 ለሊከ፡ ተአምር፡ ናእሰ፡ አካልየ፡፡
ወኢየአምር፡ መካነ፡11 ዘይነብሩ፡ ቦቱ፡12 መ(F24ra)ነኮሳት፡ አግብርቲከ፡፡

[55] ኦእግዚኦ፡ ፈኑ፡ ሊተ፡1 መልአከከ፡ ኄረ፡ ዘይመርሐኒ፡ ፍኖተከ፡2 በከመ፡ መራ(M43rb)ሕኮ
┌

ለሙሴ፡ በእደ፡ ሚካኤል፡ መልአክከ፡3 መዓልተ፡ በደመና፡ ወኵሎ፡ ሌሊተ፡ በብርሃነ፡ እሳት፡
ወአድኀንኮሙ፡ ለሕዝብከ፡ እስራኤል፡4 እምትምልክተ፡5(L16vb) ፈርዖን፡ ወሰራዊቱ፡(E14va) ከማሁ፡
አድኅነኒ፡ እግዚኦ፡6 ለገብርከ፡ ኃጥእ፡ ወምስ(F24rb)ኪን፡7 እስመ፡ ተመንደብኩ፡ በ፡ ግብራት፡8
እመኒ፡ ሖርኩ፡ ኢየአምር፡ ፍኖቶ፡9 ┌
ወእመኒ፡ ኢሖርኩ፡10 አንተ፡ ተአምር፡ ልብየ፡ ከመ
ኢትፈቅድ፡ ነፍስየ፡(V17ra) ኀዲረ፡(H18vb) ዝየ፡11 ምስለ፡ አቡየ፡ ወእምየ፡12 ┌ለፈጽሞ፡ ቃል፡ ዘለከ፡
እስመ፡ አንተ፡ ትቤ፡ ዘያበድር፡ አባሁ፡ ወእሞ፡ እምኔየ፡ ኢይደሉ፡ ሊተ፡ ወኢይ(B157vb)ክል
ይጸመደኒ፡፡13

[56] ኦእግዚኦ፡ ረዳኤ፡ ምንዱባን፡1 ወመቅለሌ፡ ዕጹብ፡2 ኦተ(F24va)ስፋ፡ ቅቡጻን፡ ወናዛዜ፡

ሕዙናን፡ ለትሩጽ፡ እግዚኦ፡ ምሕረትከ፡ ላዕሌየ፡ በከመ፡ ላዕሌከ፡ ተወከልኩ፡፡ ተለውኩ ስምዐከ፡
እግዚኦ፡ ኢታስተኀፍረኒ፡ ወኀሠሥኩ፡(L17ra) ገጸ(E14vb)ከ፡ እግዚኦ፡ አስተርእየኒ፡3 ┌እስመ፡ ኪያከ፡
ተወከልኩ፡ እግዚኦ፡4 ተራድአኒ፡፡ ወአቅሞን፡ ውስተ፡ ኰኵሕ፡ ለእገርየ፡5 ወአጽንዖን፡
ለመከየድየ፡(D10rb) ውስተ፡ ፍኖትከ፡፡6 ወዘንተ፡ ብሂሎ፡ ኖመ፡7(F24vb) ቅዱስ፡8 እንዘ ይበኪ፡፡

Consulted witnesses (BDEFHLMV)

§ [54]-1 እግዚኦ: add. MV | 2 አንተ፡ add. LV | 3 ከመ፡ ከልብ: V | 4 ከመ: አሐር: EM | 5 ነበርኩ: β | 6 የኀይዉኒ:
BM; የኀጡኒ: δ | 7 ኀበ: ግእዞሙ: L; ውስተ: MV | 8 om: β | 9 አሐውር፡ እስመ፡ ንዑስ፡ አነ: add: L | 10 om: L | 11
መካኖ፡ ወሀገሮ: β | 12 om: M |

§ [55]-1 መራሄ: add. M | 2 om. L | 3 መልአከ፡ ምክርከ: δβ F; ሰርከ፡ ወነግሀ: add. δ | 4 om. L |5 እምቀትለ: H |
6
ለኀጥዕ፡ ወአባሲ፡ ገብርከ፡ ወልደ፡ ሚካኤል: add. H | 7 ወአባሲ: LMV | 8 om. D; ግብር: E β | 9 om. MV | 10
om. L | 11 om. γ; ነፍስየ፡ ወስጋየ: add. V | 12 በከመ፡ ይቤ፡ ዳዊት፡ ነቢይ፡ ምስለ፡ ጻድቅ፡ ትጸድቅ፡ ምስለ፡
ብእሲ፡ ንጹሕ፡ ንጹሐ፡ ትከውን፡ ወምስለ፡ ኅሩይ፡ ኅሩየ፡ ትከውን፡ ወምስለ፡ ጠዋይ፡ ትጠዊ: add. LV | 13
om. M |

§ [56]-1 ምንዱብ: E | 2 ወመጸንኤ፡ ድኩማን: add. γ | 3 ኢታስተኀፍረኒ: γ | 4 om. γ | 5 om. δ | 6 ፍኖትየ: H |

7
ደቀሰ: H | 8 ቅዱስ፡ ኖመ: MV |

94
[57] ወበይእቲ፡ ሌ(H19ra)ሊት፡ አስተርአ(V17rb)ዮ፡ መልአከ፡ እግዚአብሔር፡ በሕልም፡ ወጸውዖ፡
ሥልሰ፡ እንዘ፡ ይብል፡ ፊልጶስ፡ ፊልጶስ፡ ፊልጶስ፡፡ ወይቤሎ፡ ነየ፡ እግዚኦ፡1 ወርእየሰ፡ ኢርእዮ፡
ለውእቱ፡2 መልአክ፡ ወባሕቱ፡ ሰምዐ፡3 ቃሎ፡፡ ወይቤሎ፡ ዝኩ፡ መልአክ፡4 ተንሢአከ፡ በጽባሕ፡
┌

ሑር፡ መንገለ፡5 ምሥራቅ፡ ምሕዋረ፡ አሐቲ፡ ዕለት፡ እም(F25ra)ዝየ፡ ወኅሥሥ፡ በምድረ፡ ግራርያ፡
ሀገር፡6 እንተ፡ ትሰመይ፡7 አ(M43vb)ስቦ፡ ወበጺሐከ፡ ህየ፡ ዕርግ፡ ውስተ፡ ጾላዕት፡ ዐቢይ፡(B158ra)
ወበህየ፡ ት(E15ra)ረክብ፡ ብእሴ፡ እግዚአብሔር፡ ዘስሙ፡ ተክለ፡ ሃይማኖት፡ እስመ፡ ተክለ፡
ሃይማኖት፡ ብሂል፡ ገነተ፡8(L17rb) አብ፡ ወወልድ፡ ወመንፈስ፡ ቅዱስ፡ ብሂል፡፡

[58] ወበህየ፡1 ይነብሩ፡2 መነኮሳት፡ እለ፡ ኅዱራን፡ ┌

ወፅሙዳን፡ በአርዑተ፡3 ትእዛ(D10va)ዙ፡
ለዝንቱ፡ አብ፡፡4 ብፅዓንኬ፡ እለ፡ ይሰምዑ፡ ቃሎ፡(H19rb) ወእለ፡ የሐውሩ፡ በፍናዊሁ፡ እስመ
ዘይሰምዕ፡5 ቃለ፡ ውእቱ፡ ብእሲ፡(V17va) ቅዱስ፡ ┌ሰምዐ፡ ቃለ፡6 እግዚአብሔር፡፡7 ወአንተኒ፡ ሑር፡
ኀቤሁ፡ ወበከመ፡ ይቤለከ፡ ግበር፡ ወትሉ፡ አሠሮ፡፡8

[59] ወዘንተ፡ ሰሚዖ፡ አቡነ፡1 ፊልጶስ፡ አምነ፡2 በቃለ፡ እግዚአብሔር፡ ወተንሢኦ፡ በጽባሕ፡3 ሖረ፡
ድቡተ፡ ወኢነሥአ፡ ምንተኒ፡4 ┌
እምን(F25va)ዋየ፡ ዝንቱ፡ ዓለም፡5(E15rb) ዘእንበለ፡(M44ra)
አልባሲሁ፡6 ወሖረ፡ ምሕዋረ፡ አሐቲ፡ ዕለት፡፡7 ወሶበ፡(L17va) አልጸቀ፡ ለበጺሕ፡8 ውስተ፡ ምድረ
አስቦ፡9 ረከበ፡ ኖሎተ፡ ብዙኃነ፡ እንዘ፡10 ይሬእዩ፡ መርዔተ፡11(H19va) ┌
ውስተ፡ መርሕብ፡፡12
ተስእሎሙ፡ እንዘ፡ ይብል፡ አምሩኒ፡ መካነ፡ ኀበ፡ ይነብሩ፡13 መነኮሳት፡፡14 ወይቤልዎ ኖሎት፡15
ሰማዕነ፡ እንዘ፡ ይብሉ፡ አበዊ(D10vb)ነ፡ ┌
እሙንቱሰ፡ መነኮሳ(B158rb)(F25vb)ት፡16 ይበልዑ፡17 ሰብአ
ወአንተ፡ ┌በእንተ፡ ምንት፡18 ተሐውር፡ ኀቤሆ(M44rb)ሙ፡ ትፈቅድኑ፡19 ከመ ይብልዑከ፡፡

Consulted witnesses (BDEFHLMV)

§ [57]-1 እግዚእየ: β | 2 om. L | 3 ይሰምዕ: γ | 4 om. γ | 5 om. L | 6 om. γ | 7 ኀበ፡ ይሰመይ: M | 8 ተክለ፡ ገነት: β |

§ [58]-1 ወህየ: δ ወበከየ: M | 2 ብዙኀን: add. β | 3 ዲበ: ቅንየት: β | 4 om. M | 5 ዘኢይሰምዕ: B; እስመ፡ ይሰምእ:
D | 6 om. LV | 7ወተአዘዘ፡ ሎቱ፡ ተአዘዘ፡ ለክርስቶስ: add. β | 8 መጠኑ፡ ለረድእ፡ እምከመ፡ ኮነ፡ ከመ፡
መምህሩ፡ መጠኑ፡ ለገብር፡ እምከመ፡ ኮነ፡ ከመ፡ ሊቁ፡ ወእግዚኡ: add. β |

§ [59]-1 ብፁዕ: γ | 2 ተአመነ: γ | 3 እምንዋሙ: add. LV | 4 እምኀበ፡ አቡሁ: add. L | 5 om. L | 6 ባህቲቱ:
add. γ | 7 እንዘ፡ ይመርሖ፡ መንፈስ፡ ቅዱስ፡ ኅዱር፡ ላዕሌሁ: add. LMV | 8 አልጸቀ: ለጸቢሕ፡ B;
አልጸቀ: ለበጺሕ፡ DEFLMV; አልጸቀ፡ ለደብረ፡ አስቦ፡ H | 9 om. M; ደብረ፡ አስቦ: γ |10 እለ: L | 11
ተዓሊዶሙ: add. Vγ | 12 om. L | 13 ቦቱ: add. E | 14 ወበውእቱ፡ መዋዕል፡ ኢያእመሩ፡ መነኮሳት፡ በሀገረ፡
ሴዋ፡ እስመ፡ ሶበ፡ይሬእዩ፡ መነኮሳት፡ በፍኖት፡ ይጎይዩ፡ ኩሎ፡ እመኒ፡ ንዑስ፡ ወእመኒ፡ ዐቢይ፡
ወያለክሩ፡ ራእዮሙ፡ እንዘ፡ ይብሉ፡ ሰብእኑ፡ እሙንቱ፡ ወሚመ፡ አልቦ፡ ወይሬስይዎሙ፡ ከመ፡
አራዊት፡፡ ወለሕፃናትኒ፡ ይቤልዎሙ፡ ጎዩ፡ ከመ፡ ኢይብሉዑክሙ፡ ወበእንተዝ፡ ይብልዎ፡ እሙንቱ:
ሕፃናት፡፡ add. HLV | 15 om. M; እሙንቱ፡ ሕፃናት: β | 16 om. L; መነሳኮሳት: B | 17 ይበልዑዓ: V | 18 om.
M; ወእፎ: add. L | 19 om. BL |

95
[60] ወይቤሎሙ፡ ቅዱስ፡ በሊዐሰ፡ ለእመ፡ በልዑኒ፡ ወለእመ፡ ኢበልዑኒ፡1 ሚላዕሌክ(L17vb)ሙ
ዳእሙ፡2 አርዩኒ፡ ፍኖተ፡3 ዘያበጽሕ፡ ኀቤሆሙ፡፡ ወይቤልዎ፡ አእምር፡ ወለቡ፡ እስመ፡(E15va)
ዐቢ(H19vb)ይኒ፡ ዘቦቱ፡ ኀይል፡ ይጐይይ፡ እምኔሆሙ፡ ወአንተ(F26ra)ሰ፡4 ሕፃን፡ ተሐውር፡
ኀቤሆሙ፡፡ በልኬ፡5 ብጻሕ፡ ሎሙ፡ እስመ፡ ይ(V18ra)ሬስዩከ፡ ፍና፡ ሰርክ፡ ድራሮሙ፡፡
ወሰሚዖ፡6 ቅዱስ፡ ሠሐቀ፡7 በእንተ፡8 ነገረ፡ እበዶሙ፡ ወይቤሎሙ፡9 ┌
ኢትሕዝኑ፡ ሊተ፡
ባሕቱ፡10 ንግሩኒ ፍኖቶ፡፡ ወይቤልዎ ወእመሰ፡ ኢሰማዕከ፡ ቃለነ፡ ዘንቤለከ፡ ሑር፡ እንተ፡
ፍኖተ፡ የማን፡ ወያበጽሐከ፡11 ኀቤሆሙ፡፡

[61] ወሖረ፡ ቅዱስ፡ ፍኖቶ፡ ወ(F26rb)በጽሐ፡ በፈቃደ፡ እግዚአብሔር፡ ወረ(D11ra)ከበ፡1

መነኮሳተ፡ እንዘ ይነብሩ፡ አፈ፡ በአት፡2 ወተአምኆሙ፡3 ቅዱስ፡4 በአምኃ፡ መንፈሳዊት፡፡
ወይቤሎሙ፡ አብኡኒ፡ ኀበ፡ አበ፡ ም(E15vb)ኔት፡፡(L18ra) ወይቤልዎ፡ ምንተ፡ ትፈቅድ፡፡
ወይቤሎሙ፡ እፈቱ፡5 ከመ እኅድ(B158va)ር፡ ታሕተ፡ ጽላሎቱ፡፡ ወይቤልዎ፡ ትክልኑ፡ ኀዲረ፡
ምስለ፡ መነኮሳት፡ እንዘ፡ ኢትበልዕ፡6 ┌መብልዐ፡(F26va) ሠናየ፡7 ወኢትሰቲ፡ ┌
ስቴ፡ ጥዑመ፡፡8
ወእሙንቱሰ፡ ኮኑ፡(H20ra) ያስተጋብኡ፡9 ዐተረ፡ ┌
ውስተ፡ ዐውድ፡፡10 ወይቤልዎ፡ ነጽር፡
ዝሲሳይነ፡ ወስቴነ፡ ማይ ዕራቁ፡፡11 ወይቤሎሙ፡ እመ፡ አክሀለኒ፡ እግዚአ(V18rb)ብሔር፡
እክል፡12 በጸሎትክሙ፡፡ ወይቤልዎ፡ ጌሰመ፡ ናበጽሐከ፡ ኀበ፡ አበ፡ ምኔት፡ ዮምሰ፡13 መስየ፡
ብሔር፡፡ ወይቤ፡ ኦሆ፡ ወአተዉ፡ እሙንቱ፡ መነኮሳት፡ወኀደግ(F26vb)ዎ፡ ለቅዱስ፡ ህየ፡14
ወኢተዘከሮ፡15 አሐዱሂ፡ እምኔ(D11rb)ሆሙ፡16(E16ra) ┌እስመ አርስዖሙ፡ ጸላኢ፡፡17

[62] ወሶበ፡ ኮነ፡ ሌሊተ፡1 ሐለየ፡ በልቡ፡ ወይቤ፡ እስመ፡ ተነበዩ፡ ላዕሌየ፡ ሕፃናት፡2(L18rb)
እንዘ ይብሉ፡ ይበልዑከ፡ መነኮሳት፡ አኮ፡ መነኮሳት፡ ዘይበልዑኒ፡ አላ፡ አራዊት፡2 ይበልዑኒ
እመኒ፡3 በልዑኒ፡ አራዊት፡ ሚላዕሌየ፡ ወባሕቱ፡ ጸሎቶሙ፡4 ለመነኮሳት፡ ወጸሎተ፡
ቅ(F27ra)ዱስ፡5 አቡነ፡ ተክለ፡ ሃይማኖት፡ የሀሉ፡ ምስሌየ፡፡6

Consulted witnesses (BDEFHLM)

§ [60]-1 ኢይብልዑኒ፡ HL | 2
ወባህቱ: L | 3 ፍኖቶሙ:: V | 4 ወአንሰ: MV | 5 om. D | 6
om. β | 7

ወአክሞሰሰ: β | 8 om. LMV | 9 ሚላዕሌክሙ: add. HMV | 10 om. HL | 11 ወታበጽሐከ: M |

§ [61]-1 ወረከቦሙ: β | 2 አበ፡ ፈዓት: E; በአፍአ፡ በአት: V | 3 ወተምዖሙ: H | 4 om. M | 5 እፈቅድ: β | 6

ኢትበሊ: M | 7 om. γ | 8 om. γ | 9 ይጐንኩ: H | 10 om. β | 11 ማይራቁ: F | 12 እክህል: H | 13 ይእዜሰ: β | 14 ህየ
ለቅዱስ: M | 15 ኀበ: ምጐናከ፡ አተር: add. L | 16 ወገብዑ፡ ኀበ፡ ማኅደሪሆሙ: add. β | 17 om. L; ወገብኡ፡
ኀበ፡ ማኅደሪሆሙ፡ add. V |

§ [62]-1 ወሶበ፡ ጸልመ: γ; ፀሐይ: add. V | 2 ሕፃናት፡ ላዕሌየ: V | አራዊተ፡ ገዳም: LMV | 3 አመረ: E;
4 5 6
ከመ፡ ይትፈጸም፡ ትንቢቶሙ፡ ለእሙንቱ፡ ሕፃናት፡ add. β | ለእሙንቱ: add. MH | om. M |
ወባህቱ፡ አልቦሙ: add. γ |

96
[63] ወሎሙሰ፡1 አልቦሙ፡ አብያት፡ ኀበ፡ የኀድሩ፡ ወኢ(V18va)ምጽላል፡ ኀበ፡ ያጸልሉ፡2 እመሰ
ቦሙ፡ አብያት፡ እም፡(B158vb) አብኡኒ፡ ኪያየ፡፡3 ወኢያእመረ፡ ከመ፡ ረስዕዎ፡ ወይቤ፡ ቅዱስ፡4
መንክር፡ ግብርከ፡ እግዚኦ፡፡5 ወእንዘ፡ ዘንተ፡ ይኄሊ፡6(L18va) ቤተ፡ ኀበ፡ ኀደግዎ፡ መነኮሳት፡፡7
┌

ወአእመረ፡ ቅዱስ፡8 አቡነ፡ ተክለ፡ ሃይማ(F27rb)ኖት፡9 በመንፈስ፡ ቅዱስ፡ ወይቤሎሙ፡10

ለአርዳኢሁ፡ አልቦኑ፡11 ዘኀደግሙ፡ ውስተ፡ ገዳም፡፡ ወይቤልዎ፡ አልቦ፡(D11va) ኦአባ፡፡
12 13 14 15
ወይቤሎሙ፡ ሕቱ፡ እስኩ፡ አልቦኑ፡ ዘበጽሐ፡ ኀቤክሙ፡ በጊዜ፡ ሰዓት፡ እንዘ፡
ታስተጋብኡ፡16 ዐተረ፡ ውስተ፡ ዐውድ፡፡17 ወይቤልዎ፡ አልቦ፡፡(H20va) ወሶቤሃ፡ ጠፍሐ ቅዱስ፡18
┌

እደዊሁ፡19 ተከዘ፡ ወአርመመ፡ ነዋኀ፡ ሰዓተ(F27va) ወይቤ፡ ኦጸላኤ፡ ሠናያት አልብከ፡ ክሂል፡20
ከመ፡(V18vb) ታመክር፡ አግብርተ፡ እግዚአብሔር፡21 ወትማኦሙ፡፡22

[64] ወነገሮሙ፡ ┌አቡነ፡ ለደቂቁ፡1 ወይቤሎሙ፡ እስመ፡ በጽሐ፡ ኀቤክሙ፡ ወልድ፡ ንኡስ፡ ዘስሙ፡
ፊልጶስ፡ ወ(E16va)ተናገረ(L18vb)ክሙ፡ እንዘ፡ ይብል፡ አብኡኒ፡ ኀበ፡ አበ፡ ምኔት፡ ወትቤልዎ
ጌሰመ፡ ናበጽሐከ፡ ወኀደግምዎ፡2 ህየ፡ ናሁ፡(F27vb) ርኢኩ፡3 እንዘ፡ ይሜግብዎ፡ መላእክት፡፡
ወደንገፁ፡ ቅዱሳን፡4 መነኮሳት፡ ወ(B159ra)ይቤልዎ፡5 እወ፡ ከማሁ፡ አባ፡ መጺአሰ፡6 መጽአ፡7ባህቱ፡8
ወረሳዕናሁ፡ ንሑርኬ፡ ናምጽኦ፡ ይእዜ፡፡ ወይቤ(D11vb)ሎሙ፡ አኮ፡ በፈቃድክሙ፡ ዘረሳዕክምዎ፡
አላ፡ ከመ፡ ይትመከር፡9 እምሰይጣን፡ ምንተ፡ ይሬስዮ፡ እሳት፡ ለወርቅ፡ ዘእንበለ፡(H20vb)
ዘያጸርዮ፡10(F28ra) ከማሁ፡ ምንዳቤ፡ ወመከራ፡ ┌
ለዘቦቱ፡ ትዕግሥት፡፡11 ኅድግዎ፡ ይእዜሰ
ወጌሰመ፡12 በነግህ፡ አምጽእዎ፡ ኀቤየ፡፡13

[65] ወቅዱስሰ፡ ኢኖመ፡ በኵሉ፡ ኑኀ፡ ሌሊት፡ አ(E16vb)ላ፡1 ኀደረ፡ ቀዊሞ፡ እንዘ፡ ይጼሊ፡፡2
ወሶበ፡3 በጽሑ፡4(L19ra) ረከብዎ፡ ቀዊሞ ኀበ፡5 ኀደግዎ፡ ትማልም፡ ወኢተአተተ፡ ኢለየማን
ወኢለፀጋም፡ እምዘቆመ፡6 ወኢነበረ፡7 እ(F28rb)ስከ፡ ይጸብሕ፡፡8 ወበጺሖሙ፡ ቅዱሳን፡ ነሥእዎ፡
ምስሌሆሙ፡9 ከመ፡ ያብእዎ፡ ኀበ፡ አበ፡ ምኔት፡ ዘውእቱ፡ አቡነ፡ ተክለ፡(V19rb) ሃይማኖት፡፡

Consulted witnesses (BDEFHLMV)

§ [63]-1 om. M; ወባህቱ: V | 2 ምስለ፡ አራዊትኒ፡ ይነብሩ፡ ወኢይበልዕዎሙ፡ እንጋ: add. β; ይሄልዩ: E | 3
ሊተኒ፡ B | 4 om. L | 5 እስመ፡ አስተሰናአውከ፡ አራዊተ ፡ምስለ፡ ሰብእ: add. β | 6 ቅዱስ: add. M | 7 om. M
| 8 om. EF | 9 ፊልጶስ: B | 10 ወጸውዖሙ: M | 11 ሰብእ: V | 12 ወይቤልዎሙ፡ M | 13ሕትቱ: L | 14 እስኩ:
ሕትቱ: V | 15 ፱: β | 16 ትጐንኩ: β | 17 om. L | 18 om. F | 19 እደዊሁ፡ በዲበ፡ እዴሁ: H |20 ክሂሎት: V |21
እስመ፡ ትትመዋዕ፡ በቅፅበት፡ በሥነ፡ ትዕግስቶሙ: add. L | 22 om. MV; እስመ፡ትትመዋዕ…ትዕግስቶሙ፡ add. β |
§ [64]-1 om. M | 2 ወድግምዎ: M; ወኀደግዎ: H | 3 ርኢክምዎ: EL; ርኢክዎ: DH; ርኢኩ: M | 4 om. L | 5
ወይቤሉ፡ β | 6 om. M | 7 መጽአ፡ ኀቤነ: add. β | 8 om. β | 9ያመክሮ: V | 10ያጽርዮ: E | 11 om. M | 12 om. L
| 13 ወሖሩ፡ ኀበ፡ ማኅደሪሆሙ: add. V |

§ [65]-1 om. γ | 2 ይሄሊ: M; እንዘ፡ ይጼሊ: ቀዊሞ: V | 3 ጸብሐ: add. β | 4 መጽኡ: መነኮሳት፡ V | 5 om. M
| 6 ትማልም: HV | 7 ጥቀ: L | 8 ነጽሩ፡ ኪያየ፡ ኦአኀውየ፡ ዘኮነኒ፡ ከርሥየ፡ አምላክየ፡ ዘጸገወኒ፡ እስመ፡
ሶበ፡ እያግብኡኒ፡ ኀቤሆሙ፡ እምወዳእኩ፡ አተሮሙ…ለመብዕል፡ ጥቀ: add. V | 9 om. M |

97
[66] ወሶበ፡ ርእዮ፡ አቡነ፡1 ይቤሎ፡ ቅረብ፡ ወልድየ፡፡ ሰፍሐ፡ እዴሁ፡ ወባረኮ፡ ወሰዐሞ ርእሶ፡
ከመ፡ ┌
ዘየአምሮ፡ እምትካት፡2 እስመ፡ አእመረ፡ በመንፈሱ፡ እምቅድመ፡ ይምጻእ ኀቤሁ፡
ወርእ(F28va)የ፡ ጸጋ፡ እግ(L19rb)ዚአብሔር፡ ላዕሌሁ፡፡ ወይቤ(B159rb)ሎ፡ ትክልኑ፡ ኀዲረ፡3
ም(E17ra)ስለ፡ መነኮሳት፡ እንዘ፡ ኢትበልዕ፡ ወኢትሰቲ፡ በቊር፡ ወበዕርቃን፡4 ወይቤ፡5 እወ፡
┌
እክል፡ አባ፡6 እንዘ፡ ይረድአኒ፡ እግዚአብሔር፡ በጸሎትከ፡፡ ወይቤሎ፡ አቡነ፡7 ይርዳእከ፡(B159va)
እግዚአብሔር ለገቢረ፡ ፈቃዱ፡ በኵሉ፡ መዋዕለ፡ ሕይወትከ፡ ኦወልድየ፡(F28vb)(H21rb) ወይጸጐከ፡
ሞገሰ፡ በቅድሜሁ፡8 እስመ፡9 ተጻዋዕከ፡ ወመጻእከ፡10 ከመ፡ ትትካፈል፡ መክፈልተ፡11(M45vb)
ወርስተ፡12 ምስለ፡13 ቅዱሳኒሁ፡፡14(B159vb)

[67] ወእምድኅረዝ፡1 ይቤሎሙ፡2 አቡነ፡ ተክለ፡ ሃይማኖት፡ ለአርዳኢሁ፡3(V19va) ንሥእዎ፡

4 5 6 7
ለዝንቱ፡ ወልድ፡ ይንበር፡ ኀቤክሙ፡፡ ወይቤልዎ፡ ኦሆ፡፡ ውእቱሰ፡ ኢይወፅእ፡ እምበአቱ፡(L19va)
መዓልተ፡ ወሌሊተ፡8 ወኢ(F29ra)ይጥዕም፡ ምንተኒ፡ እምነ፡ ፍ(E17rb)ሬያት፡ ዘእንበለ፡ ቈጽል፡
ባሕቲቱ፡ በኵሉ፡ መዋዕለ፡ ሕይወቱ፡፡9 ወእምዝ፡ ኮነ፡ አቡነ፡10(D12rb) ፊልጶስ፡ ንጹሐ፡ በምግባሩ፡
ወተዐጋሢ፡11 በኵሉ፡ ሑረቱ፡12 ወሰላማዊ፡ በቃሉ፡ ወነበረ፡ እንዘ፡ ይትለአኮሙ፡ ለቅዱሳን
በየውሃት፡ ወበትሕትና፡13 ለዐቢይ፡ ወለንኡስ፡ ወያፈቅሮ፡ ኵሉ፡ ዘርእዮ፡14 ወሲሳ(F29rb)ዩኒ፡
ዐተር፡15 ወኢይሰቲ፡ ማየ፡16 ዘከመ፡ ረከበ፡ ዘእንበለ፡ መ(V19vb)ስፈርት፡ ወከመዝ፡ ነበረ፡ እስከ ፡
ዓመት፡፡

[68] ወእምዝ፡1 ተጋብኡ፡ መነኮሳት፡ ኀረይዎ፡ ወ(L19vb)ይቤሉ፡2 ከመ፡ ዘአሃዱ፡ ቃል፡3 ርቱዕ
ይደልዎ፡ ለፊልጶስ፡ ይልበስ፡ አልባሰ፡4 ምንኵስና፡፡ ┌
ወእምዝ፡ ያለብስዎ፡5 ወአሜሃ፡6
ይቤልዎ፡(M46rb) ለአቡነ፡ ተክለ፡ ሃይማኖት፡ ርቱዕ፡ ይደልዎ፡ ለብፁዕ፡7 ፊልጶስ፡ ከመ፡ ይንሣእ፡8
አስኬማ፡ ዘቅድስ(E17vb)ና9፡፡

Consulted witnesses (BDEFHLMV)

§ [66]-1 om. MV | 2 እምትካት: ዘየአምሮ: β | 3 ኦወልድየ: add. β | 4 ወበርዕቃን: M | 5 ቅዱስ: add. M | 6 አባ:
እክል: γ | 7 ተክለ ሃይማኖት: add. β | 8 በቅድሜከ: δ | 9 እመ: γ | 10 ኀቤሁ: add. Vγ | 11 ይክፍለነ፡ ምስሌሁ፡
ለኩልነ፡ ውሉደ፡ ጥምቀት: add. M | 12 ርስተ: ወመክፈልተ: β; ወርስተ: om. F | 13 ኵሎሙ: ቅዱሳን: add. M
| 14 ለዓለመ: ዓለም: አሜን: add. MV |

§ [67]-1 om. F; ወእምዝ፡ጸውኦሙ: V | 2 om. β | 3 ወይቤሎሙ፡ V | 4 ሕፃን: D | 5ይንዐር: M | 6 ምስሌክሙ:

γ | 7 አቡነ፡ ተክለ፡ ሃይማኖት: add. β | 8 ሌሊተ ወመዓልተ: M | 9 ወዘንተ፡ ዘከርነ፡ ለክሙ፡ እስከ፡
ንበጽሕ…አሜን: add. β | 10 ብፁዕ: M | 11 በቃሉ: add. D | 12 om. L | 13 ወበትዕግስት፡ ወኮነ፡ ከመ፡ ዓይን፡
ወእዝን: add. L | 14 በእንተ፡ ጸጋ፡ ዘኅዱር፡ ላዕሌሁ: add. γ | 15 ምልዐ: ሕፍን:add. L | 16 ማየ፡ ኢይሰቲ: V |

§ [68]-1 om. M; ወእምድህረ፡ ኮነ፡ ፫፡ዓመት: LV | 2 ኵሎሙ: add. L | 3 አፍ: MV | 4 ልብሰ: γ V; ዘቅድስና
ወመላእክት፡ ይቤሉ፡ አሜን…እግዚአብሔር: δV | 5 om. M | 6 om. D | 7 om. M | 8 ይልበስ: ልብሰ፡
ምንኩስና β | 9 ዘቅስና: D; om. β |

98
[69] ወሶ(B160ra)ቤሃ፡ ነሥኦ፡ ወአልበሶ፡ አልባሰ፡ ምንኵስና፡1 ወባረኮ፡ እ(V20ra)ግዚአብሔር፡
በአፈ፡ አቡነ፡ ተክለ፡ ሃይማኖት፡ ወኮነ፡ ዝንቱ፡(L20ra) ብፁዕ፡2(D12va) ፊልጶስ፡3 ተላዌ፡ አሠረ፡4
አቡሁ፡ በፍቅር ወበትሕትና፡5 ወበየውሃት፡፡6 ወከመዝ፡ ነበረ፡ ብዙኀ፡ ዓመታተ፡ እንዘ፡ ኢይቴክዝ፡7
ወኢያሐዝን፡ መነሂ፡8 ወኢይረግሞ፡ ወኢያነሥእ፡ አዕይንቲሁ፡ በመዓት፡ ወድፍረት፡9 ወበዐይነ፡
ኅሊናሁ፡ ይኔጽር፡10 መንግሥተ፡ እግዚአብሔር፡ ወይሬእዮ፡11 በመጽሔተ፡12 መንፈስ፡ ቅዱስ፡13
ለንጉሠ፡ ስብሐት፡14(M46va) ወዘልፈ፡15 ይኤምኃ፡ ለኢየሩሳሌም፡ ሰማያዊት፡፡16

[70] ወእምዝ፡ ፈነዎ፡ አቡነ፡ ተክለ፡ ሃይማኖት፡ ለብፁዕ፡1 ፊልጶስ፡ ኀበ፡ ጳጳስ፡ ከመ ይንሣእ፡
ሢመተ፡ እንዘ፡ ኢይሠምር፡ አኮ፡ በአስቲቶ፡ ሢመተ፡ ክህነት፡ ዳእሙ፡2 በትሕትና፡3 ይቤ፡ ኦአባ፡
እስመ፡ ኢፈጽምክዋ፡ ለዛቲ፡4 ┌
መዓርግ፡ ዘሢመተ፡ ዲቁና፡5 ወኢያብጻሕኩ፡፡6 ወይቤሎ፡ አቡነ፡
ተክለ፡ ሃይማኖት፡ አንተ፡7 ኢትሐጽጽ፡ እምኔሆሙ፡ በመንግሥተ፡ ሰማያት፡ ┌
እምእለ፡ ተኀርዩ፡8
ዲያቆናት፡9 ባሕቱ፡ ሑ(B160rb)ር፡ ወእግዚ(D12vb)አብሔር ይኩን፡ ምስሌከ፡ ┌
ወወፅአ፡10 ሶቤሃ፡11
ወባረኮ፡ መንፈስ፡ ቅዱስ፡ በእደ፡ አቡነ፡ ተክለ፡(V20va) ሃይማኖት፡12 ወሖረ፡13 በሰላም፡፡14

[71] ወእምዝ፡ ገብአ፡ ፍጡነ፡ በፈቃደ፡ እግዚአብሔር፡ ነሢኦ፡ ሢመተ፡ ክህነት፡ ወነበረ በፍቅር፡
ወአሠነያ፡ ለግብረ፡ መልእክቱ፡ ┌
ዝውእቱ፡ ሢመተ፡ ክህነ(F30va)ት፡፡1 ሶበ፡ ይትከሀንሂ፡2
ይሜግብዎ፡ መላእክት፡ ወውእቱ፡3 ይቀውም፡ ሰረገላ፡ በቅድመ፡ ታቦት፡ ወይጠብሕ፡4 በእደዊሁ፡
በግዐ፡ ንጹሐ፡5 ዘያአትት፡ ኀጢ(E18rb)አተ፡ ዓለም፡፡ ወእምዝ፡ ነሥአ፡ ሐሜለቶ ዝውእቱ፡6 ፍጻሜ፡
ምንኵስና፡ በእደ፡ አቡነ፡7 ወአሥመሮ፡ በኵሉ፡ ምግባሩ፡8 ወበተአዝዞቱ፡ ሎቱ፡9 ┌
ውእቱኒ፡
ይባርኮ፡10 ወትረ፡፡11

Consulted witnesses (BDEFHLMV)

§ [69]-1 አቡነ፡ ተክለ፡ ሃይማኖት፡ወወሀቦ፡ ቅድስና፡ ዘግብረ፡ ምንኩስና: add. β | 2 አቡነ: M | 3 ጽኑዐ፡
በቃሉ: ወበምግባሩ: add. β | 4 ምግባረ: L | 5 ወትዕትና: D | 6 ወበዋሐት፡ L | 7 om. M | 8 ወኢይትመዐዕ: add.
L | 9 ዘእንበለ፡ ዘያቴሕት፡ ርዕሶ: add. L | 10 om. M | 11 ወትረ: add. V | 12 በዐይነ: γ | 13 om. E | 14 ለእግዚአ፡
ስብሐት: V | 15 ወትረ: M | 16 ወዘንተ፡ አእሚሮ፡ ይቤ፡ ነቢይ፡ ርእይዎ፡ ወተአምኅዎ፡ ከመ፡ ሀገሮሙ፡
ይእቲ፡፡ በአማን: አእመራ፡ ዝፊልጶስ፡ ወነጸራ፡ በዓይነ፡ መንፈስ፡ ወተአምኀ፡ በስእመተ፡ መንፈስ፡
ቅዱስ: add. β |

§ [70]-1 ሥርግው: β | 2
ወዓዲ: M | 3 በትዕትና: D | 4 om. M | 5 ወዓርገ፡ ሲመተ፡ ዲያቆናት፡ MV | 6
ተልዕኮታ: add. D; በከመ፡ ይደሉ፡ ለግብረ፡ መልእክት፡በከመ፡ ተሰመይኩ፡ በአምሳለ፡ ዲያቆናት፡ እለ፡
ተኀርዩ፡ እምከርሠ: እሞሙ፡ ወኢያሠነይኩ፡ ግብረ፡ መልእክቶ፡ በከመ፡ አዘዙ፡ ሐዋርያት፡ add. V | 7
እስመ: H | 8 om. L | 9 ዳቆናት: D | 10 ወመጽአ: D | 11 om. LM | 12 ወወጽአ: add. V | 13 om. D | 14 በስም: D |

§ [71]-1 om. M; በውእቱ: ተክህኖ: add. β | 2 ወሶበ: ይቤ: ካህንሂ: ለሠሪዓ: ቁርባን: add. β | 3 om. L |
4
ወይጠባህ: HLM | 5 በግዕ: ንጹሕ: L | 6 om. M | 7 ተክለ: ሃይማኖት: add. M | 8
om. δ | 9
ወበሰሚዓ:
ቃላቲሁ: add. Vγ | 10 om. M | 11 በአፈ: መንፈስ: ቅዱስ፡ add. V |

99
[72] ወሶበ፡ በጽ(L20vb)(F30vb)ሐ፡1 ፍለሰተ፡2 አቡነ፡ ተክለ፡ ሃይማኖት፡ ተጋብኡ፡(M47ra) ኀቤሁ፡3
መነኮሳት፡ ዕድ፡ ወአንስት፡ ዐቢይ፡ ወንኡስ፡ ውስተ፡ በአቱ፡፡4 በከዩ፡ ወይቤልዎ፡ ኦአብ፡ መኑ፡
┌

ዘይከውን፡ እምድኅሬከ፡ ዲበ፡(D13ra) መንበርከ፡፡ ወይቤሎሙ፡5 ኤልሳ(B160va)ዕ፡ ይኩን፡፡6

ወኢዘከረ፡ ሎሙ፡ በእንተ(L21rb) ፊልጶስ፡ እስመ፡ የአምር፡ ከመ፡ እግዚአብሔር፡7 ሠምሮ፡
ወእምድኅረ፡ ኤልሳዕ፡8(F31ra) ይጸንዕ ዝክረ፡ ስሙ፡ ለትውልደ፡ ትውልድ9፡፡ ወእ(V21ra)ምዝ፡
አዕረፈ፡ አብ፡ ክቡር፡10 ተክለ፡ ሃይማኖት፡11 በርሥእ፡12 ጥሉል፡፡ በረከተ፡ ጸሎቱ፡ ትኩን፡13
ምስሌነ፡14 ለዓለመ፡ ዓለም፡፡

[73] ወዝንቱሰ፡ ኤልሳዕ፡ ኮነ፡ መሥመሬ፡ ለእግዚአብሔር፡ በኵሉ፡1 ገድል፡ ወኢይሰክብ፡2 በኵሉ፡
መዋዕሊሁ፡3 ወሶበ፡ ፈቀደ፡ ለነዊም፡ ይነ(F31rb)ብር፡4 ዲበ፡5 ምፅንጋዕ፡ ወይነውም፡ ንስቲተ፡
በእንተ፡ ድካመ፡ ሥጋ፡6 ወይቤ፡ ለሊሁ፡7 ኢይደልዎ፡(L21rb) ለመነኮስ፡ አብዝኆ፡ ንዋም፡ እስመ፡
┌

አብዝኆ፡ ንዋም፡ ይወልድ፡ ሕልመ፡ ወያሐምም፡ ነፍሰ፡ ወያደክም፡(E18vb) መለያልየ፡

ወኢይምላእ፡ ከርሦ፡ መብልዐ፡8 ለዝሉፉ፡9 በኵሉ፡ መዋዕለ፡ ሕይወቱ፡፡

[74] ወእንዘ፡ ከመዝ፡ ሀለዉ፡1 እንዘ፡ ይላሕዉ፡2 በሞተ፡ አቡሆሙ፡(V21rb) ወናሁ፡ አዕረፈ፡(D13rb)
አሀዱ፡ ዲያቆን፡ ወኀፀቡ፡3 በድኖ፡፡ ወእንዘ፡ ይወስድዎ፡4 ይቅብርዎ፡ አንሰሐስሐ፡ በዲበ፡
5 6
b
ዐ(B160v )ራቱ ወደንገጹ፡ እለ፡ ርእይዎ፡ ወአንበርዎ፡ ምስለ፡ ዐራቱ፡ ወፈትሕዎ፡ ፍጡነ፡7
እመግነዙ፡8 ወአስተንፈሰ፡ ሥልሰ፡፡9 ወይቤልዎ፡ አኀው፡ ምንተ፡ ትብል፡ ወአይቴ፡ ነበርከ፡፡
ወይቤሎሙ፡ አቡነ፡ ተክለ፡ ሃይማኖት፡10 ፈነወኒ፡11 ┌
እንዘ፡ ይብ(L21va)ል፡12 ኤልሳዕ፡ ይምጻእ፡
ኀቤየ፡ ወፊልጶስ፡ ይኩን፡13 ህየንቴየ፡ ዲበ፡14 መንበርየ፡ እስመ፡ ውእቱ፡ ይከውን፡ አበ፡ ለብዙኃን፡
አሕዛብ፡ ወይሬዕዮሙ፡ ለመርዔተ፡ ክርስቶስ፡ በጽድቅ፡ ወበርትዕ፡፡ ወዘንተ፡ ብሂሎ፡
ኖመ፡(H22va)(M47vb) ወቀበርዎ፡15 አኀው፡16 በክብር17፡፡
Consulted witnesses (BDEFHLMV)

§ [72]-1 ወቀርበ፡ add. β | 2 ፍልሰቱ፡ ወጽአቱ፡ እምዝንቱ፡ ዓለም: V | 3 ኵሎሙ: add. LV | 4 ኀበ፡ ሀሎ፡
አቡሆሙ፡ እስመ፡ አልቦሙ፡ አብያት፡ ወማኅደር፡ በውእቱ፡ መዋዕል፡ ወያኀድሩ፡ ውስተ፡ ንቅአታተ፡
ዕብን፡ ወጸላእታት፡ እንዘ፡ ይትሄየዩ፡ ዓለመ፡ ኀላፊ፡ ወበእንተዝ፡ ነበሩ፡ ከመ፡ ነግድ፡ ወፈላሲ፡ በውስተ፡
ምድር፡፡ ንግባእኬ፡ ኀበ፡ ቀዳሚ፡ ነገር: β | 5 ሐይውሰ: ኢየሐዩ: ብዙኀ: ወባህቱ: add. MV | 6 ወይቤሎሙ:
add. D | 7 እግዚእ: L | 8 ይኩን: አበ: ከማሁ: L | 9 om. D | 10 መስተጋድል: add. γ | 11 om: M | 12 መንክር:
ወበዕርግና: add. L | 13 የሀሉ፡ ምስለ፡ ፍቁራኒሁ፡H | 14 ምስለ: ፍቁሩ: ዓፅቀ: ሩፋኤል: B; ምስለ: ፍቁራኒሁ:
ወልደ: ትንሣኤ: ወወልደ: ጊዮርጊስ: H |
§ [73]-1 ሂሩቱ: add. DEF; ኂሩታተ፡ β | 2 ለዝሉፉ: LV | 3 በኵሉ፡ መዋዕለ፡ ሕይወቱ፡ β | 4 ይነውም: D | 5
መንበረ: add. β | 6 በከመ: ደክመ፡ ሥጋሁ፡ MV | 7 እስመ: መንፈስ: ይፈቅድ: ተጊሐ: ወሥጋ: ይደክም:
add. β | 8 ወኢይጸግብ: add. γ | 9 ወኢይጸግብ፡ለዝሉፉ፡ አሐተ: እለተ: MV |
§ [74]-1 ይላህዉ፡ MV | 2 ወይበክዩ: add. β | 3 ወሐጸብዎ: DEF | 4 ከመ: ይወስድዎ: M | 5 ይጸውርዎ: β | 6
ውስተ ምድር: add. β | 7 om. L | 8 እምግንዘቱ: M | 9 ሥልሰ: ወአስተንፈሰ: γ V | 10 ቅዱስ: ወኅሩይ: ዲያቆን:
add. L | 11 ፈነወኒ: አቡነ፡ ተክለ፡ ሃይማኖት፡ V | 12 om. D | 13 ይሠየም: γ; ይንበር: D | 14 ውስተ: E | 15
ሶቤሃ: add. M | 16 ቅዱሳን: L | 17 በስብሐት: ዓቢይ: ከመ: ሕግ: ወሥርዓት: β |

100
[75] ወኤልሳዕኒ፡ አዕ(V21va)ረፈ፡1 በ፡ ዕለት፡ ወኢያእመሩ፡ እኀው፡ ከመ፡ አዕረፈ፡2
ወነጻርዎ፡3 እንተ፡ መስኮት፡ ወርእይዎ፡4 ነቢሮ፡5 በከመ፡ ልማዱ፡፡ ወይቤሉ፡ ይእዜሰ፡ ደክመ፡
እምጻማ ብዙኅ፡ ኅድግዎ፡ ያዕርፍ፡ ሕቀ፡ እስመ፡(D13va) ልማዱ፡ ወትረ፡ ኢይነውም፡6
መዓልተ፡ ወሌሊተ፡7 አላ፡8 ይተግህ፡ ┌
በቀዊም፡ በጾም፡ ወበጸሎት፡፡9 ወሶበ፡ ኀለፈ፡(L21va)
ጊዜ፡ ሠለስቱ፡10 ሰዓት፡ ወኢወፅአ፡ ከመ፡ ወት(E19rb)ር፡ አርኀዉ፡ ኆኅ(B161rb)ተ፡ በአቱ፡
ወቦኡ፡11 ወረከብዎ፡ በዘአዕረፈ፡፡ ወበከዩ አኀው፡12 ወይቤሉ፡13 ሑርኬ፡ ኦአባ፡ ኀበ፡ ተጸዋዕከ፡14
እምጻማ፡ ውስተ፡ ዕረፍት፡ እምሐዘን፡ ውስተ፡ ትፍሥሕት፡፡15 ወቀበርዎ፡ በክብር፡16 ውስተ፡
መቃብረ፡ አቡሁ፡17 ተክለ፡ ሃይማኖት፡(M48ra) አመ፡ ፳ወ፡18 ለጥቅምት፡፡ ጸሎ(H22vb)ቱ፡
ወበ(F32va)ረከቱ፡ የሀሉ፡19 ምስሌነ፡ ┌ለዓለመ፡ ዓለም፡20 አሜን፡፡

[76] ወአሜሃ፡ ተሠይመ፡ ብፁዕ፡ አቡነ፡1 ፊልጶስ፡ በከመ፡ ነገረ፡ ም(V21vb)ውት፡2 ወተፈጸመ
ትንቢተ፡ አቡሁ፡ አብርሃም፡ ዘተነበየ፡ እንዘ፡ ይትቃጸቦ፡ አመ፡ ቀተለ፡ ማሪተ፡3 ┌
ወይቤሎ
መኑ፡ ሤመከ፡ ከመ፡(L22ra) ትቅትል፡ ማሪተ፡4 ተዐገሥኬ፡5 እስከ፡ ትሠየም፡ መም(E19va)ህረ
ወመገሥጸ፡፡6 ወዘይቤሎሰ፡ ዘንተ፡6(F32vb) እ(D13vb)ንዘ፡ ይጌሥጾ፡ ወኢያእመረ፡ ከመ፡ ሀሎ፡
ጸጋ እግዚአብሔር፡ ላዕሌሁ፡፡ ወናሁ፡ ኮነ፡ መምህረ፡ ወመገሥጸ፡7 ወኖላዌ፡ ኄረ፡8 ለመርዔተ
ክርስቶስ፡ በጽድቅ፡ ወበር(F33ra)ትዕ፡ በፍቅር፡ ወበሰላም፡ በሃይማኖት፡ ወበምግባር፡
በምህሮ፡(M48rb) ወበአርትዖ፡ ቃል፡9(B161rb) ዘመንፈስ፡ ቅዱስ፡፡(H23ra) ወኮነ፡ ጽኑዐ፡ በቃሉ፡
ወበምግባሩ፡ በሃይማኖት ወበአምልኮ፡ እግዚአብሔር፡ ወኢተግ(E19vb)ሕሠ፡ እምፍኖተ፡(V22ra)
አቡሁ፡10 ተክለ፡ ሃይማኖት ኢለየማን፡ ወኢለፀጋም፡ ኢተመይጠ፡ ዓዲ፡11 ወኢገብአ፡
ድኅሪ(F33rb)ተ፡12 እምኵሉ፡ ትእዛዘ፡ ወንጌል፡ እስመ፡ ተሰ(L22rb)ቅየ፡ እምንእሱ፡ በአርባዕቱ፡
አፍላግ፡ ዘወንጌል፡፡13

Consulted witnesses (BDEFHLMV)

§ [75]-1 አሜሃ: እምድኅረ: β | 2

አባ: ኤልሳዕ: add. MV | 3 ወይኔጽርዎ፡ V | 4 ወይሬእይዎ: V | 5 ዲበ:
መንበሩ: add. β | ወይተግህ: ኵሎ: HM | 7 ሌሊተ: ወመዓልተ: M | 8 om. LV | 9 om. L | 10 om. MV | 11 om. γ
6

| 12 om. M | 13 ወይቤልዎ: V | 14 ኀበ፡ ተጸዋዕከ፡ኦአባ፡V | 15 ፍስሐ: H | 16 om. MV | 17 አቡሆሙ: L; አበው: M;

አቡነ: EF | 18 ለወርኀ: add. L | 19 ተሃሉ: ምስሌነ: F; ምስለ: ፍቁሩ: ዓፅቀ: ሩፋኤል: B; ኀጥዕ: ገብሩ:
ወልደ: ኢየሱስ: M; የሀሉ: ምስለ: ፍቁራኒሁ: ወልደ: ትንሣኤ: ወወልደ: ጊዮርጊስ: H | 20 om. DM |

§ [76]-1 om. M | 2 ተንሢኦ: እምድኅረ: ሞተ: M | 3 መሬተ: H; ተነበየ: ላዕሌሁ: እንዘ: ይትመዓዖ: add. M
| 4 om. E | 5 ንስቲተ: add. EM | 6 ወኖላዌ፡ ለመርኤተ፡ ክርስቶስ: add. V | 7 ተነበየ: add. MV | 8 om.
DHLM | 9 om. β | 10 አብ: ክቡር: ብእሴ: እግዚአብሔር: add. LMV | 11 om. M | 12 ድኅሬሁ: H | 13 በፈለገ:
ወንጌል: LM |

101
[77] ወእምዝ፡ ተጋብኡ፡ ብዙኃን፡ መነኮሳት፡ ወመነኮሳይያት፡1 ኀቤሁ፡ እስከ፡ ስእነ፡2
አግምሮቶሙ፡3 ውእቱ፡4 መካን፡፡5 ወሐነጸ፡ ሎሙ፡ ዐቢየ፡ ምኔተ፡6 ወኮኑ፡ መንፈቆሙ ውስተ፡
ይእቲ፡ ጾላዕት፡7 ኀበ፡ ነበሩ፡ ቀዲሙ፡ ውስተ፡ መቃ(F33va)ብረ፡ አቡነ፡ ተክለ፡ ሃይማኖት፡ እንዘ፡
የዐጥኑ፡8 ወይተ(M48va)ግሁ፡ ውስ(D14ra)ቴታ፡(H23rb) በስብሐታት፡9 ብዙኅ፡ ወበተፋቅሮ፡ ንጹሕ፡
ወበተሰናእዎ፡10(E20ra) ፍጹም፡፡

[78] ወዘይበዝኁ፡ መነኮሳት፡1 የኀድሩ፡ ውስተ፡ ይእቲ፡ ምኔት፡2 ┌

ዘተሐንጸት፡ ታሕተ፡3 ይእቲ፡
ጾላዕት፡፡ ወሠርዐ፡4(V22rb) ሰዓታተ፡5 በጊዜ፡ ይጼልዩ፡6 ለግብረ፡ ቅዱሳን፡7 ወለሕንጻ ሥጋሁ፡
ወደሙ፡(B161va) ለእግዚእነ፡ ኢየሱስ፡8 ክር(F33vb)ስቶስ፡ ┌ሎቱ፡ ስብሐት፡9 ከ(L22va)መ፡ ይብጽሑ፡
በዕሩይ፡ ሃይማኖት፡ ቅድመ፡ ገጹ፡ ┌
ወይቁሙ፡10 መንበረ፡11 ምኵናኑ፡ ወኮኑ፡ ኵሎሙ ደቂቁ፡12
┌
ፈራህያነ፡ እግዚአብሔር፡13 ኄራነ፡ ወመስተጋድላነ፡ ወፍጹማነ፡ በትሕትና፡ ወበተፋቅሮ፡14
┌
መንፈሳዊ፡15 ኢተግሕሡ፡16 ዓዲ፡ እምፍናዊሁ፡ በኵሉ፡ መዋዕለ፡ ሕይወቶሙ፡፡17

[79] ወውእቱሰ፡1 ፊልጶስ፡2(F34ra) ኢይወፅእ፡ እማኅደሩ፡3 በኵሉ፡ ጊዜ፡ ወኮነ፡4 ንብረቱ በፅሙና፡5
┌
በጾም፡6 ወበጸሎት፡7 በአርምሞ፡ ወበኂሩት፡8 ወበፍጹም፡ ተፋቅሮ፡፡ ወከመዝ ኮነ፡ አቡነ፡ ፊልጶስ፡
እንዘ፡ ያዜክራ፡ ለነፍሱ፡ ኅልፈተ፡ ሐውዘ፡9 ዓለም፡10 ወነሢአ፡ ብዕለ ህላዌ፡ ዘለዓለም፡11
ዘይመጽእ፡፡ ወእምዝ፡ ሶበ፡ አእመረ፡12 ኂሩቶ፡ ወሃይማኖቶ፡ ርትዕተ ፈቀደ፡ ይወስኮ፡(F34rb)
┌

ክብረ፡ በዲበ፡ ክብር፡ ለዝንቱ፡ አቡነ፡ ፊልጶስ፡ ለፈጽሞ፡ ቃል፡ ዘይቤ እግዚእነ፡ ለዘቦ፡13 ይሁብዎ፡
ወይዌስክዎ፡፡14
Consulted witnesses (BDEFHLMV)

§ [77]-1 om. L; መነኮሳያት: D; መነኮሳዊት፡ M | 2 om. β | 3 እስከ: ኢያግመሮሙ: መካን: add. β | 4 om. β | 5

እስመ: ብዙኅ: መነኮሳይያት ዕድ: ወአንስት: ዐቢይ: ወንዑስ: add. LV | 6 ምኒት: β | 7 ወመንፈቆሙ፡
መልዕልተ: ምኔት: add. M | 8 ወያአቅቡ: add. HMV | 9 በሰላም: L; በስብሐት: V | 10 ወበርስዕና: β |

§ [78]-1 om. H ሰብእ: MV | 2

ደብር: δ | 3 ውስተ: E | 4 ሎሙ: add. M | 5 ወጸሎታተ: add. β |
6
በዘይትቀነዩ: add. γ | ማኅበረ፡ ቅዱሳን፡ V | 8. om. L | 9 om. β | 10 om. E | 11 om. M | 12 ሠናያነ: add. γV | 13
7

om. V | 14 ፍጹም: add. β | 15 መንፈስ: ቅዱስ: add. D | 16 እምትእዛዙ፡ ኢለየማን፡ ወኢለፀጋም፡ በኩሉ፡
ጊዜ፡ ወበኩሉ፡ መዋዕለ፡ ሕይወቶሙ፡፡ ወኢይቤሉ፡ ምንተ፡ ንበልዕ፡ ወምንተ፡ ንሰቲ፡ ወምንተ፡
ንትከደን፡ ተዘኪሮሙ፡ ዘይቤ፡ መድኀኒነ፡ ክርስቶስ፡ በወንጌል፡ ቅዱስ፡ ኢትተክዙ፡ እንዘ፡ ትብሉ፡
ምንተ፡ የአክለነ፡ ወምንተ፡ ይበቁአነ፡ እስመ፡ ኢያስተዳለውነ፡ ሲሳየነ፡ ወአራዘነ፡ ብዙኀ፡ አላ፡ ኅሡ፡
መንግሥቶ፡ ወጽድቆ…በቅድሜሆሙ፡ add. MV| 17 om. M |

§ [79]-1 አቡነ: add. EF | 2 om. M | 3 እምነ: ማኅደሩ: D | 4 om. MV; ወበዐቂበ: ልሳን: ዘበአርምሞ፡ add. β |
5
om. M | 6 ምስለ: ጾም: DF | 7 om. M | 8 ዘምስለ: ተዐግሦ: ልቡና፡ ዘምስለ፡ ተፋቅሮ፡ የዋህ፡ ከመ፡
ርግብ፡ ምስለ፡ አእምሮ፡ ወጥበብ፡፡ ወተፈጸመ፡ ላዕሌሁ፡ ቃለ፡ ወንጌል፡ ዘይቤ፡ ኩኑኬ፡ የዋሀነ፡ ከመ፡
ርግብ፡ ወጠቢባነ፡ ከመ፡ አርዌ፡ ምድር…አሜን፡ add. MV | 9ዝንቱ: BEF | 10 ኀላፊ: add. D | 11 በዓለም:
DF; ዘዓለም: E | 12 om. D | 13 ለዘቦቱ: D | 14 ወለዘሰ፡ አልቦ፡ እለሂቦ(sic)፡ የኀይድዎ፡ ወይነሥእዎ፡
ወለዝንቱሰ፡ አቡ፡ ፊልጶስ፡ አእሚሮ፡ ሶበ፡ ርእየ፡ ሥነ፡ ሂሩቱ፡ ወትዕግስቱ፡ ወየውሐቶ፡ ፈቀደ፡
ይወስክ፡ ክብረ፡ በዲ፡ ክብር፡ add. β |
102
[80] ወቦአ፡1 ምክረ፡2 መንፈስ፡ ቅዱስ፡ ውስተ፡ ልበ፡ ጳጳስ፡3 አባ፡ ያዕቆብ፡ ዘሀገረ ኢትዮጵያ፡
ወአኀለ(E20va)ዮ፡4 ከመ፡ ይሢ(B161vb)ም፡ መምህራነ፡ እለ፡ ያጸንዑ፡ ሥርዐታ፡ ለቅድስት፡5
ቤተክርስቲያን፡ ወይርዐዩ፡ መርዔተ፡6 በሃይማ(F34va)ኖተ፡7 ክርስቶስ፡ ወኢይትዐደው፡8 አሐዱ፡
ወለካልኡ፡9 በከመ፡ አዘዙ፡ ሐዋርያት፡ ዘ(H24ra)እንበለ፡10 መባሕተ፡11 ዝ(M49rb)ንቱ፡ አቡነ፡12
ፊልጶስ፡ ዘመንበረ፡ አቡነ፡13 ተክለ፡ ሃይማኖት፡ ርእሰ፡14(L23ra) ኵሎሙ፡ ኖሎት፡፡15

[81] ወፈነወ፡ ላእካነ፡1 ከመ፡ ይጸውዕዎ፡ ለአቡነ፡ ማር፡ ስርግው፡2 ፊልጶስ፡፡ ወሶበ፡ በጽሑ
ላዕካን፡ ተወክፎሙ፡ በፍቅር፡ ወአኅደሮሙ፡ ውስተ፡ ሠናይ፡ ማኅደር፡፡(F34vb) ወበጽባሕ፡3
ጸውዖሙ፡4 ኀቤሁ፡ ወቆሙ፡ ቅድሜሁ፡5 ወይቤሎ(D14ra)ሙ፡ ዳኅንኑ፡ ወይቤልዎ፡ ዳኅን፡፡
┌
ወይቤሎሙ፡ ዳኅንኑ፡ ጳጳስ፡ አቡነ፡ ወይቤልዎ፡ ዳኅን፡ ኦአባ፡6 ወይቤል(E20vb)ዎ፡ ናስተበፅዕ፡
ቅድስናከ፡ እስመ፡ ለአከነ፡7 ኀቤከ፡ አቡነ፡ ጳጳስ፡ እንዘ፡ ይብል፡ ነዓ፡ ኀቤየ፡8 እስመ፡ ብየ፡9
ነገር፡ ዘእነግረከአ፡ ዘኮነአ፡ እምነ፡ መንፈስ፡ ቅዱስ፡፡10(F35ra)(M49va)

[82] ወሰሚዖ፡1 አቡነ፡2 ፊልጶስ፡ ይቤ፡ በቃለ፡3 ትሕትና፡ ምንትኑ፡ አነ፡ ምስኪን፡ ወምኑን፡4
ከመ፡ እትናገር፡ ምስለ፡ ጳጳስ፡፡5 ተንሥአ፡(B162ra) ሶቤሃ፡ ወሖረ፡ ምስለ፡6 ላእካን፡፡ ┌
ወሶበ፡
በጽሑ፡7 ላእካን፡8 ኀበ፡ ጳጳስ፡ ወነገርዎ፡ ከመ፡ መጽአ፡9 አቡነ፡ ፊልጶስ፡ ወ(L23vb)ይቤ ጳጳስ፡10
አምጽእዎ፡11 ኀቤየ፡ ፍጡነ፡ ኢይደሉ፡ ከመ፡ ይቁም፡ በአፍአ፡ ኀድጉሰ፡(F35rb) ኆኅተ፡ ዚአየ፡
እስመ፡ ኆኅተ፡ መንግሥተ፡ ሰማያትኒ፡12 ርኅው፡ ሎቱ፡፡ ወሶቤሃ፡ አብእዎ ፍጡነ፡፡13 ወርእዮ፡
ጳጳስ፡ አንከረ፡ ጥቀ፡14 በእንተ፡ ብርሃን፡ ዘውስተ፡ ገጹ፡ ወጸጋ እግዚአብሔር፡ ዘኅዱር፡ ላዕሌሁ፡
ወተአምኆ፡ በአምኃ፡ መንፈሳዊት፡(D14vb) ┌
ወአዘዘ፡ ከመ ያብእዎ፡15 ውስተ፡ ማኅደር፡
ሠናይ፡፡16

Consulted witnesses (BDEFHLMV)

§ [80]-1 ወቦ: EF | 2 om. D | 3 ዘስሙ: add. MV | 4

om. M; ወሐለየ: D; ወአመከሮ፡ መንፈስ፡ ቅዱስ: V |
5
om. M | መርዔቶሙ: በጽድቅ: ወበሰላም: LV | ርትዕት: add: M | 8 ወኢየኀልፍ፡ V | 9 ደወለ: add.
6 7

γ; ፩ኀበ፡ ፩: V | 10 om. δ | 11 om: MV | 12 ክቡር: add. M | 13 om. M | 14 ላዕለ: add. M | 15 ንግባዕኬ፡ ኀበ፡
ዘቀዳሚ፡ ነገር፡ ወሶበ፡ አመከሮ፡ መንፈስ፡ ቅዱስ፡ ለአባ፡ ያዕቆብ፡ ጳጳስ፡ add. V |

§ [81]-1 ኀበ: ዝኩ: አቡነ: add. MV | 2

om. M | 3 ወሶበ: ጸብሐ: M; በጽሐ: H | 4 ተቀበሎሙ: β | 5
ወአግብኦሙ: ውስተ ማኅደሩ: add. M | 6 om. EM | 7 ላእካነ: H | 8 ኀቤከ: B | 9 ብየኔ: M | 10 ብጽሐኒ:
ኀቤየ: ፍጡነ: L |

§ [82]-1 ወሶበ: ሰምዓ: β | 2 ብፁዕ: M | 3 om. M | 4 ኢኮነ: ድልወትየ: add. γ | 5 በከመ፡ ይቤ፡ እግዚእነ፡
በእንቲአከ፡ ወበእንተ፡ ኩሎሙ፡ እለ፡ ከማከ፡ እለ፡ ያፈቅርዋ፡ ለትህትና…ታሕቲት፡ add. V | 6 እሙንቱ:
add. V | 7 om. D | 8 በፈቃደ: እግዚአብሔር: add. M | 9 በጽሐ: δ | 10 om. L | 11 አግብእዎ: γ; አብዕዎ: DEF |
12
መንግሥተ: እግዚአብሔር: β | 13 በጉጉዓ: β | 14 ፈድፋደ: γ | 15 om. M | 16 ወአሠነየ: ማኅደሮ: MV |

103
[83] ወጸቢሖ፡ ተራከቡ፡1 ሆሙ፡2 ወ(F35va)ነበሩ፡ ውስተ፡ አሃዱ፡ መካን፡ በባሕቲቶሙ፡፡
ወወዐሉ ይእተ፡ ዕለተ፡ እንዘ፡ ይትናገሩ፡ ዕበያተ፡3 እግዚአብሔር፡ እምነግህ፡ እስከ፡ ሰርክ
ወአብጽሑ፡4 መጽ(M50va)ሐፈ፡ ሐዋርያት፡ በበመትልው፡5 ወሥርዐተ፡ ቀኖናሆሙ፡6 በእንተ፡
ሢመተ፡ ሊቀ፡ ጳጳሳት፡ ወኤጲስ፡ ቆጶሳት፡ በእንተ፡ ቀሳውስት፡ ወዲያቆናት፡ በእንተ፡
እ(H24vb)ልቆሞሳት፡ ወአናጕንስ(F35vb)ጢስ፡ ወመዘምራን፡ ┌
በእንተ፡ ኵሉ፡ ሥርዐተ፡
ቤተክርስቲያን፡፡7

[84] ወእምዝ፡ ይቤሎ፡ አባ፡ ያዕቆብ፡ ጳጳስ፡1(B162rb) አማን፡2 እብለከ፡ ኦፍቁርየ፡ ፊልጶስ፡
አንሰ፡3 ኀለይኩ፡ ብዙኀ፡4 ┌መዋዕለ፡ ለአቅሞ፡ ሥርዐት፡ ወሕግ፡ ዘእግዚአብሔር፡5 እስመ፡ አነ፡
ባሕቲትየ፡ ውስተ፡ ዛቲ፡(D15ra) ሀገር፡ ዐባይ፡6(M50vb) እንዘ፡ አልቦ፡ ዘይረድአኒ፡ ለምህሮ፡
ሕዝ(F36ra)ብ፡7 ዘመጠነዝ፡ ብዝኆ(L24rb)ሙ፡ ሶበሰ፡ ኢኮነ፡ ዘየዐቅቦሙ፡ እግዚአብሔር፡
ለሕዝቡ፡ በጽድቅ ወበርትዕ፡8 እፎኑ፡ ይሬሲ፡ ሃይማኖቶሙ፡ ብርህተ፡ ከመ፡ ፀሐይ፡9 ┌
እንበለ፡
ዐቢይ፡10 ምግባሮሙ፡ ለመምህራነ፡ ቤተክርስቲያን፡፡ ወዓዲ፡11 ኢኮነት፡12 ዛቲ፡ ሀገር፡13 ከመ፡
ካልእት፡(H25ra) አህጉር፡(E21va) አኮ14 ባሕቲትየ፡15 ዘእክል፡ ምሂረ፡16 አማንየ፡ እብለከ፡
ለእመ፡ ኮኑ፡ ከመ፡ ጴጥሮስ፡ ወጳውሎስ ወ፡ ጳጳሳት፡ እምኢክህሉ፡ በጺሐ፡17 መጠነ፡
መንፈቃ፡ ለሀገር፡ እስመ፡ ዛቲ፡ ሀገር፡(M50va) ዐባይ፡ ይእቲ፡18 እምኵሎን፡ አህጕር፡፡19 [85]
ወይእዜኒ፡1 አኮ፡ አነ፡ ዘጸዋዕኩከ፡ ┌
አላ፡ መንፈስ፡ ቅዱስ፡ ጸውዐከ፡2 ከመ፡ ትኩን፡3 መምህረ፡
ለኵሎሙ፡ አሕዛብ፡(H25rb) አኮ፡4 ድልወት፡ ┌
ሊተ፡ ከመ፡5 እኩን፡ ጳጳሰ፡6 አነ፡7 መፍትውሰ፡
ለ(D15rb)ከ፡ እምደለወከ፡8 ┌ከመ፡ ትኩን፡ ጳጳሰ፡ ዛቲ፡9 ሀ(F36va)ገር፡፡10

Consulted witnesses (BDEFHLMV)

§ [83]-1 ተጋብኡ: γ | 2 በበይናቲሆሙ፡ V | 3 ነገራተ: HM | 4 ወአምጽኡ: L | 5 እምሲኖዶስ: እስከ: ቀኖና:

add. LV | 6 om. V | 7 ወኵሎ፡ ምሠጢራ፡ ለቅድስት፡ አሐቲ፡ ጉባኤ፡ እንተ፡ ሐዋርያት፡ ቤተክርስቲያን፡
ጽንዕት፡ ወዕቅብት፡ ለኩላ፡ ዓለም፡ በአሚነ፡ አብ፡ ወወልድ፡ ወመንፈስ፡ ቅዱስ፡ ፩አምላክ፡ ሎቱ፡
ስብሐት፡ ለዓለመ፡ ዓለም፡ አሜን: add. β |

§ [84]-1 ለዝንቱ: ቅዱስ: add. β | 2 ወይእዜኒ: β | 3 om. E | 4 ወአስራሕክዋ: ለነፍስየ: add. LV | 5 om. M;
ወአስራህክዋ፡ ለነፍስየ፡ በሀልዮ፡ ብዙህ፡ ሥርዓታተ፡፡ እስመ፡ አንሰ፡ ኢኮንኩ፡ ባህቲትየ፡ add. HLV | 6
ዐባይ:ሀገር: tra. V; ኢትዮጵያ: add. HMV | 7 om. M | 8 om. M | 9 በአሚነ: ዚአሁ: add. L | 10 ስራሐ:
ዐቢየ: B | 11 om. HM; ሶበ: DEF; ኮነት: β | 12 ኮነት: α β | 13ኢትዮጵያ: add. γ | 14 ወአኮ፡ ከመ፡ ሀገረ፡
ግብፅ፡ ወኢከመ፡ ሮምያ፡ ወአፍራቅያ፡ ወእስክንድርያ፡ ወኢከመ፡ ኤፌሶን፡ ወእስያ፡ ወፋርስ፡
ወኢቆንያ: ወሶበሰ፡ ኮነት፡ ዘከመ፡ እሎን፡ አህጉራት፡ add. β | 15 om. γ | 16 ምህሮቶን: ኦፍቁርየ: ፊልጶስ:
add. M | 17 በጺሖታ: H | 18 ኢትዮጵያ: add. γ | 19 እስመ: ድንግል: ይእቲ: በአሚነ: ክርስቶስ: add. β |

§ [85]-1 እብለከ፡ ኦፊልጶስ: ፍቁርየ: በእንተ: ዝንቱ: ለአኩ: ኀቤከ: ከመ: ትምጻእ: ኀቤየ: add. γ | 2 om. δ;
ወኀረየከ: add. LV | 3 አበ: ወመምህረ: add. γ | 4 አነ: ድልወትየ: add. γ | 5 om. M | 6 ለሀገረ: ኢትዮጵያ
ዓባይ: add. L | 7 om. δ ; እስመ፡ add. V | 8 ለዝ: ሀገር: add. β | 9 ለዛቲ: α | 10 om. M |

104
[86] ወይእዜኒ፡ ኦሆ፡ በለኒ፡ ┌
ኦፊልጶስ፡ ፍቁርየ፡1 ከመ፡ ት(B162va)ትራድአኒ፡ በግብረ፡2 ክህነት፡3
ወበአርትዖ፡ ሃይማኖት፡4 ወአንተ፡ ኩን፡ ጳጳሰ፡5 በዲበ፡6 ሀገረ፡ ኢትዮጵያ፡ አማን፡ እብለከ፡ እስመ፡
ለከ፡ ተውህበ፡7 መራኁተ፡ መንግሥተ፡ ሰማ(M50vb)ያት፡8 ወነዓ፡ ተሠየም፡ ኤጲስ፡ ቆጶሰ፡ በከመ፡
አዘዙ፡ ሐዋርያት፡ ከ(H25va)መ፡ ታርትዕ፡ ሃይማኖተ፡9 ከማየ፡፡ ወ(F36vb)ሶበ፡ ሰ(M51ra)ምዐ፡ አቡነ
ፊልጶስ፡ ዘንተ፡ ነገረ፡10 ደንገፀ፡ ዐቢየ፡ ድንጋፄ፡ ወወድቀ፡ ዲበ፡ ምድር፡ ወሰገደ፡11 ታሕተ
እገሪሁ፡፡ ዓዲ፡ በከየ፡12 ወአውሥአ፡ በአንብዕ፡ እንዘ፡ ይብል፡ ኦአባ፡ ለምንት፡13 ከመዝ ረሰይከኒ፡
ኢይሤኒ፡14 ከመ፡ ትበ(H25vb)ል፡ ዘንተ፡ ዐቢየ፡ ነገረ፡15 ዘኢኮነ፡16 ድልወትየ፡ ሊተ ለኃጥእ፡
ምንትኑ፡17 አነ መሬት፡18 ወሐ(V24vb)መድ፡ ከመ፡ እኩ(F37ra)ን፡ ላዕለዝ፡19 ግብር፡ ዕጹብ፡፡20
ወአበዮ፡ ምስ(D15va)ለዝ፡ ብሂለ፡ ቃል፡፡21 ወበከዩ፡ ሆሙ፡22 ነዋሀ፡ ሰ(E22ra)ዓተ፡፡
┌

[87] ወእምዝ፡ ይቤሎ፡ አባ፡ ያዕቆብ፡(L25vb) ኢያእመርከኑ፡1 ዘይቤ፡ ዳዊት፡ ነቢይ፡ አኀውየሰ
ሠናያን፡ ወልሂቃን፡ ወኢሠምረ፡ ቦሙ፡ እግዚአብሔር፡፡ ወእግዚእነሂ፡2 ሶበ፡ ፈቀደ ከመ፡ ይልበስ፡3
ሥጋ፡ ዚአነ፡ ከመ፡ ያግዕዞሙ፡4 ለአዳም፡5(V25rb) ወለደ(B162vb)ቂቁ፡6 ኢተ(F37rb)ሠገወ፡7
እምአዋልደ፡8 ነገሥት፡ ወመኳንንት፡9 እለ፡ ስርግዋን፡ በወርቅ፡10 አላ፡ ተሠገወ፡ እምብእሲት፡
ነዳይት፡ ዘአልባቲ፡ ማኅደር፡(M51vb) ወሶበ፡ ወለደቶ፡ ኢረከበት፡ መካነ፡11 ኀበ ታነብር፡ ሕፃና፡
ዳእሙ፡12 አስከበቶ፡13 ውስተ፡ ጎል፡14 ለንጉሠ፡ ስብሐት፡፡15 ወከማሁ ኪያከ፡16 ኀረየከ፡
እምኵሎሙ፡17 ክቡራነ፡ ምድር፡(L25vb) አኮ፡ አነ፡ ዘኀረይኩከ፡18 አላ፡19(F37va) ኀረየከ(E22rb)
እግዚእነ፡ ኢየሱስ፡ ክርስቶስ፡20 ወሠምረከ፡ አ(D15vb)ቡሁ፡ ወመንፈስ፡ ቅዱስ፡ ጸውዐከ፡፡
┌

Consulted witnesses (BDEFHLMV)

§ [86]-1 ፍቁርየ:ኦፊልጶስ: trans. V | 2 ሢመት: γ | 3 ወሥርዓታት፡ add. β | 4 ወሕጋ፡ ለቤተክርስቲያን፡

ወአንተ፡ ኩን፡ ዲበ፡ መንፈቀ፡ ሀገር፡ ኢትዮጵያ፡ add. β | 5 om. H | 6 መንፈቀ: β | 7 om. M | 8 ወአነ፡
እከውን፡ ውስተ፡ ክፍለ፡ ሀገር፡ ዘኢትዮጵያ: add. β | 9 ዘተረፈ፡ ወዘተሠወረ፡ እምኔየ፡ በከመ፡ ይቤ፤
መድኀኒነ፡ አኀው፡ ለአኀው፡ ለእመ፡ ይትራድኡ፡ በበይናቲሆሙ፡ ይቀውም ሀገር፡ ከመ፡ ጽኑዕ፡ ጸወን፤
ወከመ፡ አምድ፡ ጽኑዕ፡ ወትኩል፡ በማዕከለ፡ ሀገር፡ ዘኢይንቀለቀል፡ ጥቅማ ፡ ወመሰረታ፡ ወከመ፡ ገነት፡
ዘኢይነትፍ፡ ማያ…ክርስቶስ: add. LV | 10 እምቃለ፡ ጳጳስ፡ አቡነ: add. M | 11 ሰገደ፡ δ | 12 ወገዐረ፡
ወአስተንፈሰ፡ ፫፡ ጊዜ፡ ከመ፡ ፅንስት፡ እንተ፡ አልጸቀት፡ ለወሊድ: add. L | 13 om. L | 14 om: L | 15 ነገረ:
ዐቢየ: γ | 16 ዘአኮ: EF | 17 ምተኑ: D | 18 መርዔት: D | 19 ለዝ: V | 20 ወመንክር፡ ወዲበ፡ ዝንቱ፡
መልእክት፡ ዐቢይ፡ ዘኢይክል፡ በጺሖታ፡ ለግብረ፡ መልእክቱ፡ ለዘመጠነዝ፡ ሢመት…ነገር፡ add. V | 21
om. H | 22 ኅቡረ: add. M |

§ [87]-1 ኦፊልጶስ፡ ከመ፡ ነበሩ፡ ፩ወ፪፡ ሐዋርያት፡ ፸ወ፪፡ አርድእት፡ ከመዝ፡ ነበሩ፡ እንዘ፡ የዐውዱ፡
ኵሎ፡ ሀገረ፡ ወረሰዩ፡ ለ፪፡ ክፍል፡ ኵሎ፡ ዓለመ፡ ወበእንተዝ፡ እብለከ፡ ተራድአኒ፡ በሢመተ፡ ክህነት፡
ወምህሮ፡ ህዝብ፡ ኢያህዝነክኑ፡ ዘትሬዕየኒ፡ ባህቲትየ፡ ከመ፡ ዕፅ...ባሕቲቱ: add. V | 2 ይቤ: add. B | 3 om. B |
4
ያግዕዞ: δ | 5 ወለኵሎሙ: add. H | 6 እምግብርናተ፡ ዲያብሎስ፡ ወሠራዊቱ: add. V;አላ፡ተሠገወ፡ add. BF
| እግዚእ: add. M | 8 አድዋለ: γ | 9 ወኢውስተ፡ አዋልደ፡ አብዕልት: add. M | 10 ወያክንት: add. L | 11
7

om. HM | 12 ወባህቱ፡ H | 13 om. DEFH | 14 ጎለ፡ እብን: γ | 15 ለእግዚአብሔር: M; ለእግዚአ፡ ስብሐት: δγ |

16
: ለከሂ: α | 17 om: LV | 18 ወጸዋዕኩከ: add. LV | 19 ለሊሁ፡ እግዚአብሔር: add. M | 20 om. M |

105
 [88] ኦፊልጶስ፡ ፍቁርየ፡ ርኢ፡ ድክትምናየ፡ ወነጽር፡ ፍልሰትየ፡ እምብሔረ፡ ግብጽ፡ ውስተ፡ ዛቲ፡
ሀገር፡1(V25va) ሊተኒ፡2 እንዘ፡ ኢይፈቅድ፡3 ረሰዩኒ፡4 ጳጳሰ፡5 ዘኢድልወትየ፡ ┌
ወለከሰ መፍትው፡
ከመ፡ ትሠየም፡6 ኤጲስ፡ ቆጶሰ፡፡7 [89] ወአውሥአ፡ አቡነ፡ ፊልጶስ፡(F37vb) እንዘ፡ ይብል፡ ኦአቡየ፡
ጳጳስ፡ ለምንት፡ ከመዝ፡ ታስርሐኒ፡1 ወትሰብረኒ፡ ልብየ፡2 በጣዕመ፡ ነገር፡፡ ወዘንተ፡ ብሂሎ፡
ይቤሎ፡3 ሶቤሃ፡ ኦአባ፡ የአምር፡ ሕይወተ፡ ነፍስየ፡ ┌
ወሕይ(M52va)ወተ፡ ነፍስከ፡4 ከመ፡
5 6 7 8
ኢይሠምሮ፡ ለዝ፡ ነገር፡ አንተ ዘእንበለ፡ ታስርሐኒ፡ ብዙኀ፡ (B163r ) ወአነሂ፡ ተዐበይኩ፡(E22va)
a

ላዕሌከ፡ እንዘ፡ አንተ ጳጳስ፡ በዓለ፡9 ዐቢይ፡ መንበር፡ ┌

እንዘ፡(F38ra) አነ፡ ነዳይ፡ ወምስኪን፡፡10
ወይእዜኒ፡ እብለከ፡ ኦእግዚእየ፡11 በእንተ፡ ምህሮ፡ ሕዝብ፡12(D16ra) እትኤዘዝ፡ ለቃልከ፡13
ወበእንተ፡(M52vb) ሢመተ፡ ክህነት ከመ፡ አንተ፡ ትቤ፡ እምታግብአኒ፡ ውስተ፡14 ዛቲ፡ ግብር፡
አማን፡15 እብለከ፡16 እፈቱ፡ አንሰ፡ ወአበድር፡ መዊተ፡ እምሐይው፡፡17

[90] ወአአመረ፡ አብ፡ ክቡር፡ አባ፡ ያዕቆብ፡ ጳጳስ፡ ከመ፡ ኢይፈቱ፡ ብፁዕ፡ ፊልጶስ፡(F38rb) ክብረ
ዝንቱ፡ ዓለም፡1 ወባሕቱ፡2 ክብረ፡ ዘኢየኀልፍ፡ በዓለም፡3 ዘይመጽእ፡ ይሴፎ፡፡4 ወእምዝ
ይቤ(M53ra)ሎ፡ ፊልጶስ፡5 ለአቡነ፡ ጳጳስ፡6 ለእመ፡ አበይከኒ፡ ምንተ፡7 እብል፡ ዘፈቀደ፡
እግዚአብሔር ለይኩን፡፡ ወመ(E22vb)ስዮ፡8 ውእቱ፡ ዕለት፡ አተዉ፡ ኅቡረ፡9 ውስተ፡
ማኅደሪሆሙ፡፡10 ወበጽሐ፡ ጊዜ፡ ድራር፡ ረፈቁ፡ ሆሙ፡11 ወአቅረቡ፡ ሎሙ፡(F38va) ማእደ፡
ወባረከ፡12 ጳጳስ፡፡ ወእምዝ፡13 ይቤሎ፡ ለአቡነ፡ ፊልጶስ፡ አነ፡ ባረኩ፡ ወአንተ፡ ፈትት፡፡14 ወሶቤሃ፡
ሰገደ፡ ብፁዕ፡ ወይቤሎ ለምንት፡ ትገብር፡ ከመዝ፡15 ወታሐዝነኒ፡(D16rb) መፍትውኑ፡16 ┌
አነ፡
ነዳይ፡17(B163rb) ከመ፡ እባእ ውስተ፡18 ማዕደ፡ ጳጳስ፡ ወእርፍቅ፡ ምስሌሁ፡፡19(L27rb)

Consulted witnesses (BDEFHLMV)

§ [88]-1 ሀገረ፡ ኢትዮጵያ፡ ኦፊልጶስ: add. L | 2 አነኒ: M | 3 ዘከማከ: add. L | 4 ውስተ፡ ዛቲ፡ ሀገር: add. γ | 5
om. L | 6 ትኩን: DEFγ | 7 om. HM; ወባህቱ፡ ተዘከር፡ ዘይቤ፡ በወንጌል፡ ዘይሜጡ፡ ነፍሶ፡ ህየንተ፡ ቤዛ፡
ነፍሱ፡ አልቦ፡ዘየዐቢ፡ እምዝ፡ ፍቅር፡ ኩሎ፡ ሕገ፡ ፈጸመ፡ ባቲ፡፡ እስመ፡ ተፋቅሮ፡ ፍጹም፡ ሕግ፡
ውእቱ…ቅዱስ: add. V |

§ [89]-1 ፈድፋደ፡ ኦአባ: add. L | 2 om. DEF; ወደክመ፡ መለያልይ…ሢመታት: add. β | 3 በብካይ፡ ለጳጳስ:
add. L | 4 om. D | 5 ግብር: M | 6 ዘእንበለ አንተ: trans. DEF | 7 ታሰርሐኒ: H | 8 ወአነኒ: D; ኢተክህለኒ፡
እዕብኪ፡ በእንተ፡ አንብዕከ፡ ከመ፡ ሕፃናት፡ ላዕለ፡ አቡሆሙ፡ ወእሞሙ፡ ከማሁ፡ ኮንከ፡ ትስእል፡
በኀቤየ፡ add. V | 9 ውስተ: L | 10 om. β; ወአንሰ፡ ዕፄ፡ ወመሬት፡ ኮንኩ፡ ውስተ፡ ዓቢይ፡ ልዕልና፡
ወትዝህርት፡ አኮ፡ በትዕቢትየ፡ ዘአስራህኩከ፡ ኦአቡነ፡ አላ: እፈርህ፡ ወእርእድ፡ በእንተ፡ ክብረ፡ ዛቲ፡
ሢመተ፡ መልእክት፡ ዘኢድልወትየ..ይትኀሠሥዎ: add. V | 11 አቡነ: M | 12 ወበእንተ፡ ኩሉ፡ ዘትብለኒ፡
[91] ወካዕበ፡ ይቤሎ፡ ጳጳስ፡ ለምንት፡ ትኤብየኒ፡ በኵሉ፡ ጊዜ፡ ዘእቤለከ፡ ወእመሰ፡
እገብር፡ ለከ፡ add. β | 13 ለነ፡ ቃልከ: D | 14 om. DEF | 15 አማንየ: DEF | 16 ለእመ፡ ኮንከ፡
ዘታፈቅረኒ..ዐቢይ፡ ግብር: add. γ | 17 እትኤዘዝ: add. M |

§ [90]-1 ኀላፊ: add. L | 2 ይሴፎ: add. FHV | 3 om. H | 4 ነጽሩ፡ አኀው.. ሢመት: add. β | 5 ጳጳስ: MV | 6 om.
DEF | 7 እንከ: add. DEF | 8 ወሶቤሃ: MV | 9 om. M | 10 አብያቲሆሙ: β | 11 ህቡረ: HM | 12 ውእቱ: add. M |
13
ወካዕበ: LM | 14 ኦፊልጶስ: add. M | 15 ከመዝ: ትገብር: HMV | 16 ድልወትኑ፡ ሊተ፡ ለመሬት: L | 17 om.
M | 18 om. δ; ኀበ: V | 19 አኮ፡ ከመ፡ እፈትት፡ አነ: ኀጥእ፡ ህብስተ፡ ጳጳስ: add. β |

106
[91] ወካዕበ፡ ይቤሎ፡ ጳጳስ፡ ለምንት፡ ትኤብየኒ፡ በኵሉ፡ ጊዜ፡ ዘእቤለከ፡ ወእ(F38vb)መሰ፡ ትቤ
ገብር፡1 አነ፡ መፍትውኑ፡2 ገብር፡ የአብዮ፡3 ለእግዚኡ፡4 ወኢረድእ፡ ለመምህሩ፡ በኵሉ፡ ዘይቤሎ፡
እመኒ፡ ሠናይ፡5 ወእመኒ፡ እኩይ፡፡6 ┌
ወካዕበ ይቤሎ፡7 ኦፊልጶስ፡ ተአዝዞኑ፡8 ትሕትና፡ ወሚመ፡
ኀዲገ፡ ትእዛዝ፡9 ንግረኒ፡ እስኩ፡10 ነዳያንኑ፡11 ይከብሩ፡ በመንግሥተ፡ ሰማያት፡ አው፡(F39ra)
ብዑላን፡፡12 [92] ┌
ወሰሚዖ፡ ዘንተ፡1 ሶቤሃ፡2 አቡነ፡ ፊልጶስ፡ ነሥአ፡ ኅብ(V27rb)ስተ፡ ወወሰደ፡
ለጳጳስ፡(H28rb) ወሰገደ፡ ቅድሜሁ፡ እንዘ፡ ይብል፡ ስረይ፡ ሊተ፡3 ኦአባ፡ እስመ፡4 ዐጸበኒ፡5
ትሕት(L27vb)ናከ፡ በልኬ ንፈትት፡6 ኅቡረ፡፡ ወሶቤሃ፡ አኀዘ፡ ጳጳስ፡ ኅብስተ፡ ፈተቱ፡7 ወበልዑ፡
ኅቡረ፡ ወስብሕዎ፡ ለገባሬ፡ መንክራት፡፡8(F39rb)

[93] ወጸቢሖ፡1 ፈነወ፡ ጳጳስ፡(D16va) ላእካነ፡ ኀበ፡ ንጉሥ፡ እንዘ፡ ይብል፡ ፈኑአ፡ ካህናተ
ደብተራአ፡ እስመ፡ ዛቲአ፡2(E23rb) ፍሥሓ፡ ለነአ፡ ወለኵሎሙ፡ አሕዛብአ፡3 አም(B163va)ሳለ፡
ሢመቱ ለጴጥሮስ፡ እስመ፡ ረከብነ፡4 ምሉአ፡ መንፈስ፡ ቅዱስ፡ ከመ፡ እስጢፋኖስ፡ ┌
ቀዳሜ
ሰማዕት፡5 ዘስሙ፡ ፊልጶስ፡6 ወልደ፡ ተክለ፡ ሃይ(L28ra)ማኖት፡ ዘኮነ፡(F39va) ስምዐ፡ በእንቲአሁ፡
ምውት፡7 እንዘ፡ ይብል፡ ፊልጶስአ፡ ይሠየም፡8 ኤጲስ፡ ቆጶስ፡ ለብሔረ፡ ሴዋ፡፡9 ወዝ፡ ዘኮነ ┌
አኮ፡
ዘኮነ፡10 ዘእምኀቤየ፡ አላ፡ ┌
በምክረ፡ መንፈስ፡ ቅዱስ፡፡11 ወሶቤሃ፡ ፈነወ፡12 ንጉሥ ካህናተ፡(L28rb)
ደብተራሁ፡ ወይቤ፡ ይኩንአ፡ በከመ፡ ትቤ፡13 ወአነሂ፡ ሠመርኩ፡፡14(V27vb) ወሠምሩ፡ ንጉሥ፡
ወጳጳስ፡(H28vb) ወሕዝብኒ፡ ወሶቤሃ፡ በጽሑ፡ ካህናተ፡ ንጉሥ፡ ኀበ፡(F39vb) ጳጳስ፡፡15

Consulted witnesses (BDEFHLMV)

§ [91]-1 ትገብር: D | 2 ድልውኑ: HV | 3 የአብዮ፡ ገብር: V | 4 ወእመ፡ አኮ: add. β | 5 ሠናየ፡ አው፡ εV | 6
እኩየ፡ ወእመ፡ አኮሰ፡ ትፈቅድ፡ አንተ፡ ትኩን፡ መልዕልቴየ፡ ኢየአእመርከኑ፡ ኦፊልጶስ፡ ዘይቤሎ፡
እግዚእነ፡ ለጴጥሮስ፡ ሶበ፡ ፈቀደ፡ ይዕበዮ፡ ከመ፡ ኢይሕፅቦ፡ እገሪሁ..ቤተክርስቲያን፡ ቅድስት: add.
12
HLMV | 7 om. M | 8 አዕብዮ፡ በል፡ HV | 9 ኢተአዝዝኑ: E | 10 እስኩ፡ ንግረኒ: V | 11 ነዳይኑ: F | አው፡
ባዕልኑ፡ ወይቤሎ፡ ፊሊጶስ፡ ነዳያን: በመንፈስ፡ ይከብሩ፡ ወይቤሎ፡ በአማን፡ አንተ፡ ነዳይ፡ እምብዕለ፡
ዓለም፡ ርኩስ፡ ወብዑል፡ በመንፈስ፡ ቅዱስ፡ add. V |

§ [92]-1 om. HV | 2 ተንስአ: add. HV | 3 om. δ | 4 ሐጸረ: add. D | 5 ሕጽበትከ: add. β | 6 ሕብስተ: add. MF |
7
ወተካፈሉ፡ ከመ፡ ዘደለውዎ፡ በመዳልው: add. LV | 8 ለእግዚአብሔር: ርእዮ፡(sic) መጠዋ፡ አፍቀሮ፡
እስከ፡ መዕዶኒ(sic): ኢይትፈለጥ፡ እምኔሁ፡ ወቤቱ፡ ህየ፡ add. γ |

§ [93]-1 ወሶበ፡ ጸብሐ: M | 2 እለትአ: F; ለትፍሥሕት፡ ለነ: δ |3 ዛቲ፡ እለት፡ ዐባይ፡ በዓልአ: add. LV | 4
ብእሴ: add. L | 5 om. LM | 6 ዘብሔረ፡ ግራርያ: ዘደብረ፡ ተክለ፡ ሃይማኖት፡ ዝንቱአ፡ add. β |7 ተንሢኦ፡
እምድኅረ፡ ሞተ: ወተገንዘ፡ add. γ | 8 ላዕለ፡ ኵሎሙ፡ መርዔትአ፡ ወሕዝብአ: ወይእዜኒ፡ add. γ | 9 ሺዋ: γ
| 10 om. δ | 11 om. M; ወአኮ፡ ዘእም፡ ኀቤየ፡ እስመ፡ ኀረዮ፡ እግዚአብሔር፡ ወጸውዖ፡ ለዝ፡ ሢመት፡ ከመ፡
ይኩን፡ ንቡረ፡ እድ፡ ላዕለ፡ ኩሎሙ፡ አሕዛብ፡ በከመ፡ አዘዙ፡ ሐዋርያት፡ add. V | 12 አዘዘ: HM | 13 ይቤ:
B; አንተ፡ HLV | 14 በዝ ግብር፡ ዘኀረዮ፡ እግዚአብሔር፡ ይሠየም፡ ላዕለ፡ ኵሎሙ፡ አሕዛብ: ወፈነወ፡
ንጉሥ፡ ካህናቲሁ፡ ምስለ፡ ላእካነ፡ ጳጳስ፡ወሠናየ፡ ኮነ፡ ዝነገር፡ add. β | 15 ወይቤልዎ፡ በእንተ፡ ምንት
ጽዋዕ፡ ኮነ፡ ኦአባ: add. β |

107
[94] ወይቤሎሙ፡1 አባ፡ ያዕቆብ፡2 እስመ፡ ኀብረ፡ ሊተ፡ መንፈስ፡ ቅዱስ፡ በዝ፡ ነገር፡(D16vb)
ከመ፡ እሢሞ፡ ለፊልጶስ፡ ኤጲስ፡ ቆጶሰ፡(L28vb) ለሀገረ፡3 ሴዋ፡ ከመ፡ ይትራድአኒ፡
በሢመተ፡(M54rb) ክህነት፡ ወበምህሮ፡ ሕዝብ፡ ┌
አኮ፡ ዘእሠይሞ፡4 አነ፡ አላ እግዚአብሔር፡ ሤሞ፡
ወቀደሶ፡ እምከርሠ፡ እሙ፡ ከመ፡ ኤርምያስ፡ ወዮሐንስ፡ ወረሰዮ፡ አበ(F40ra) ለብዙኃን፡
አሕዛ(V28ra)ብ፡፡ ወይቤልዎ፡ እሙንቱ፡ ካህናት፡5 ኢትግበር፡ ከመዝ፡6 ይከውንኑ፡ ክልኤ፡ ኤጲስ፡
ቆጶስ፡7 በአሐቲ፡ ሀገ(H29ra)ር፡8(B163vb) እስመ፡ ይትነፈቅ፡9 ህዝብ፡ ወለከኒ፡10 ይጠፍእ፡11 ክብርከ፡
እስመ መንፈቀ፡ መንግሥት፡ ይእቲ፡ ምድረ፡ ሴዋ፡12 ለምንት፡ ትብል፡ ከመዝ፡፡13 ወትውልድሂ፡
┌

ዘይመጽኡ፡14 ድኅረ፡15 ኢይሠምሩ፡ በዝ፡ ነገር፡16 ወእምቅድሜነ፡ ኢነበ(F40rb)ረ፡17 ከመዝ፡18

ንሕነሰ፡ ኢንቤ፡ ከመዝ፡ ወኢንገብር፡19 በኢትዮጵያ፡ ዘኢገብሩ፡ አበዊነ፡ ወጳጳሳት፡ እለ፡ ኮኑ፡20
እምቅድሜነ፡፡21

[95] ወሶበ፡ አእመረ፡1 ጳጳስ፡ ከመ፡ በቅንአቶሙ፡ ይቤልዎ፡ ከመዝ፡2 ወይቤሎሙ፡ ጳጳስ፡3(D17ra)
ሶበሰ፡4 ይቤለኒ፡ ኦሆ፡5 ፊልጶስ፡ አኮ፡(L32rb) ሢመተ፡6 ኤጲስ፡ ቆጶስና፡ ┌
ባሕቲቶ፡ ውሂብየ
እምኀደጉ፡ አላ፡7 በመንበረ፡ ጵጵስናሂ፡(F40va) እምአንበርክዎ፡፡(V31va) ወሰሚዖሙ፡8 ዘንተ፡9
አርመሙ፡፡10

[96] ወተንሥአ፡ ጳጳስ፡ ወአስምዐ፡ ሰብአ፡ ምእመናነ፡ ┌

በከመ፡(E24ra) ይቤሎሙ፡1 እግዚአብሔር
ዓዲ፡2 አስተጋብአነ፡ ካልኣነ፡3 እለ፡ ያ(M58ra)ረትዑ፡ ፍኖተ፡ ቃል፡ ዘበአማን፡፡ ወረሰየ፡4 እሎንተ
አኖሬዎስሃ፡5 ወአድኃኒሃ፡ ወኢዮስያስሃ፡ ወማትያንሃ፡ ዮሴፍሃ፡ ወታዴዎስሃ፡ አኖሬዎስሃ፡ ወገብረ፡
ክርስቶስ፡ ወ(F40vb)ቀውስጦስሃ፡ ወዮሐንስሃ፡6 እሎንተ፡ ዕደወ፡7 ምእመናነ፡፡ ወሶበ፡ ኢመልኡ፡
በኍል(L32va)ቈ፡ ወ፡8(B164ra) ሐዋርያት፡ ኀሠሠ፡ ወረከበ፡ ብእሴ፡ ዘስሙ፡ መርቆሬዎስ፡9
እምሀገረ፡ መርሐ፡ ቤቴ፡ ወደመሮ፡ ምስሌሆሙ፡ ወኮኑ፡ ወ(V31vb)፡ ምስለ፡10 አቡነ፡11 ስርግው፡
ፊልጶስ፡ ዘመንበረ፡ አቡሆሙ፡(D17rb) ተክለ፡ ሃይማኖት፡፡

Consulted witnesses (BDEFHLMV)

§ [94]-1 om. M | 2 om. β | 3 ላዕለ፡ ሀገረ፡ E | 4 እስመ፡ አኮ፡ ንሕነ፡ ዘንሠይሞ: V | 5 ካህናተ፡ ንጉሥ፡ ለጳጳስ: add.
MV | 6 ኦአቡነ: add. M | 7 ጳጳስ: β; ቆጶሳት: δ | 8 ኢይትከሀል፡ ከመዝ: add. HLV | 9 ይጠፍእ፡ ህዝብ: በናፍቆ: β
| 10 ወለከሂ: V | 11 የሐጽጽ: V | 12 ሸዋ: D | 13 ከመዝ፡ ትብል: DF | 14 ዘይመጽኡ:ትውልድ: V | 15 እም፡
ድኅሬከ፡ ጳጳሳት: add. β | 16 ግብር: MV | 17 ወኢኮነ፡. β; ነበረ: B | 18 ኢሰማዕነ፡ ወኢርኢነ፡ ወእም፡ አመ፡
ኮነ፡ ቀዳሚ፡ አቡነ፡ አባ፡ ሰላማ፡ ከሳቴ፡ ብርሃን፡ ዘሀገረ፡ ኢትዮጵያ..ክህነተ: add. LMV | 19 ወኢትግበር፡
ወኢትፍጥር፡ ካልአ፡ ነገረ፡ add.1 V; ዘኢይገብሩ: F | 20 እለ፡ ኮኑ: ጳጳሳት: 2V; ወኢእንከ፡ ገብር: E; ወኢንኅበር:
[97] ወሶቤሃ፡ ቀደሰ፡ ጳጳስ፡ ቊርባነ፡ ወገብረ፡ ቅዳሴ፡ ዘሕገ፡ ኤጲስ፡ ቆጶስና፡ ወኮነ፡
F | 21 እምቅድሜከ…በአሐቲ፡ ሀገር፡ add. V |

§ [95]-1 አባ፡ ያዕቆብ: add. MV | 2 om. V | 3 አባ፡ ያዕቆብ: β | 4 ኮነ: add. HLV | 5 ኦሆ: ይቤለኒ: V | 6 om.
M | 7 om. M; እሠይም: add. V | 8 ወሶቤሃ: β | 9 om. V | 10 ወይቤ፡ አቡነ፡ ጳጳስ፡ ተንሥኡኬ፡ ንግበር፡ ዘአዘዘነ፡
እግዚአብሔር፡፡ ወሶበ፡ አበየ፡ ለሊሁ፡ የአምር: add. β |
§ [96]-1 ይቤ: H; ይቤሎ፡ እግዚአብሔር ለኤርምያስ፡ ነቢይ..በራክዩ፡ add. V | 2 ወከማሁ፡ ኀረየ፡ β | 3 ሰብእ፡
ምእመናነ: HM | 4 ወረከበ: β | 5 አኖሬዮስሃ: V | 6 ወዮናታን: M; ወሳሙኤልሃ: γ; ወናታን: V | 7 ረከበ: add. L | 8
om. γ | 9 መርቆርዮስ፡ V | 10 ዝኩ: add. L | 11 ፊልጶስ፡ β | 108
[97] ወሶቤሃ፡ ቀደሰ፡1(E24rb) ጳጳስ፡ ቁር(F41ra)ባነ፡ ወገብረ ፡ቅዳሴ ዘሕገ፡2 ኤጲስ ቆጶስና ወኮነ
፡ጳጳሰ፡ በአምሳለ፡ ክርስቶስ፡ ወአቡነ፡ ፊ((H33ra)ልጶስ፡3 በአምሳለ፡ ጴጥሮስ፡ ወእሙንቱኒ፡
በአምሳለ፡ ኵሎሙ፡4 ሐዋርያት፡ ወገብሩ፡ ቅዳሴ፡ ቊርባን፡ ወኮነ፡ ፍሥሓ፡5 በይእቲ፡
ዕለት፡(M58rb) ከመ፡ ፍሥሓ፡ ዘተገብረ፡6 አመ፡ ዕለተ፡ ሤሞ፡ እግዚእነ፡ ለጴጥሮስ፡ ርእሰ፡
ርኡሳን፡፡7 ወሶበ አንበረ፡ ጳጳስ፡ እዴሁ፡ ላዕለ፡ ርእ(F41rb)ሰ፡ አቡነ፡ ፊልጶስ፡ ያነብር፡8 እዴሁ፡
እግዚእነ፡ ወይባርኮ ወአልበሶ፡ ጳጳስ፡ ልብሰ፡ ክህነት፡ ለአቡነ፡ ፊልጶስ፡ ┌በከመ፡ ይለብሱ፡9
ጳጳሳት፡ በጊዜ፡10 ተክህኖ፡ ወአንበረ፡11 አክሊለ፡(E24va) ዲበ፡ ርእሱ፡ ወኩፋረ፡12 ወዝናረ፡ ዘወርቅ፡
ወኵሎ፡ አልባሰ ክህነት፡ ዘይለብስ፡ ለሊሁ፡ በጊዜ፡13 ተክህኖ፡14 ┌
ወተመጠወ፡ በእዴሁ፡ ቊርባነ፡15
ወሤ(F41va)ሞ ኤጲስ፡ ቆጶሰ፡ ┌ከመ፡ ይኩን፡ እምታሕቴሁ፡፡16

[98] ወባረኮ፡ እንዘ፡ ይብል፡(D17va) ዘባ(B164rb)ረከ፡1 ወአንበረ፡ እዴሁ፡ ቅዱስ፡ ┌

ላዕለ፡ ርእሰ፡
ጴጥሮስ፡2 ውእቱ፡3 ይባርከ፡ ወያንብር፡4 እዴሁ፡ ላዕሌከ፡5 ዘቀደሰ፡ ክህነተ፡(L33ra) ሙሴ፡ ወአሮን፡6
ይቀድስ፡7 ክህነተ(M58va)ከ፡ ዘረሰዮ፡ ለጴጥሮስ፡ ከመ፡8 ኰኵሕ፡ ሃይማ(B164va)ኖቶ፡9 ወአወፈዮ፡10
መራኁተ፡ መንግሥተ፡ ሰማያት፡ ከ(F42vb)ማሁ፡11 ያጽንዕከ፡ ዲበ፡ ሃይማኖት፡ ርትዕት፡
┌
ወያውፊከ፡ ሥልጣኖ፡12 ለዓለመ፡ ዓለም፡13(E24vb) ማኅበ(V32rb)ረ፡ መላእክትኒ፡14 ይቤሉ፡
አሜን፡(H33va) ወአሜን፡፡15(B164vb)

[99] ወይቤሎሙ፡ ለእሙንቱ፡ መምህራን፡ ወ፡1 ናሁ፡ ሤሞ፡ እግዚአብ(M58vb)ሔር፡ ┌

ከመ
ይኩን፡2 አበ፡ ላዕለ፡ ኵልክሙ፡3 ወአንትሙኒ፡ ትኩኑ፡ ታሕተ፡ ሥልጣኑ፡4 ወትሰምዑ፡5 እምኔሁ፡
ኵሎ፡ ዘይቤለክሙ፡(F42ra) ክህነተኒ፡ ለእ(V32va)መ፡ አጥፍአ፡ ብእሲ፡ ┌
በዘኮነ፡ ከዊኖ፡ ሎቱ
አወፍዩ፡6 ለእመ፡ ይቤ፡(D17vb) ፊልጶስ፡ ኢይደልዎ፡ ይሰዐር፡ ወለእመ፡ ይቤ፡ ይደልዎ ይትከሀን፡፡
ወምንኵስናሂ፡ ዘጠፍአ፡ አወፍዩ፡7 ሎቱ፡ ውእቱ፡ ዘይቤ፡ ይኩን፡ ዘአሰረ፡8 በምድር፡ ፊልጶስ፡
ይኩን፡ እሱረ፡(H33vb) በሰማያት፡ ወዘፈትሐ፡ በምድር፡ ይ(L33va)ኩን፡ ፍቱሐ በሰማያት፡፡

Consulted witnesses (BDEFHLMV)

§ [97]-1 አባ፡ ያዕቆብ: add. γ | 2 ሢመት: add. γ | 3 ኮነ: add. H | 4 om. δ; ፲ወ፪፡ መምህራን: add. L | 5
ፍሥ: D | 6 om. M | 7 ወመጠዎሙ፡ ሥጋሁ፡ ወደሞ፡ ለጳጳስ፡ ከመ፡ መጠዎሙ፡ ለሐዋርያት፡
አሜሃ:add. γV | 8 om. D | 9 om. D | 10 ዘበጊዜ: D | 11 om. γ | 12 ወአክፋረ: γ | 13 በእለት: V | 14 ወወሀቦ
ለአቡነ ፡ ፊልጶስ: add. M | 15 om. β | 16 om. M; ወአኮ፡ በሕገ፡ ኤጲስ፡ ቆጵስና..ርኡሳን: add. V |

§ [98]-1 ዘባረኮ: β| 2 om. L | 3 ወውእቱኒ: DEF | 4 ወያኅብር: H; ወደብር: D | 5 ወይቤሉ፡ ኵሎሙ፡ አሜን:
add. M | 6 ውእቱ: add. L; ወውእቱ፡ V | 7ይቀድስከ: H | 8 om. V | 9 ኰኵሐ፡ ሃይማኖት፡ γ |10 om. H | 11
om. MV | 12 om. β | 13 አሜን፡ ወይቤሉ፡ ኵሎሙ፡ ማኅበረ፡ ቤተክርስቲያን: add. HM | 14
ቤተክርስቲያን: γ | 15 om. δ; ወሶበ፡ ነበበ፡ ከመዝ፡ መንፈስ፡ ዱስ፡ በአፈ፡ ውእቱ፡ ጳጳስ፡ ማኅበረ፡
መላእክትኒ፡ ይቤሉ፡ አሜን: add. V |

§ [99]-1 ፲ወ፬: D; ወ: መምህራን: V; በአምሳለ፡ ወ፡ ሐዋርያት..ይደልዎ: add. β | 2 om. M | 3 ከመ፡
ትኩኑ: M | 4 ውስተ፡ ትእዛዙ: add. MV | 5 ወሰምዑ: β | 6 om. H | 7 አውፍዩ: EF: | 8 ዘአሠርከ: D |
109
[100] ወይቤሎሙ፡1(F42rb) ለእሙንቱ፡ ካህናት፡2 አንትሙኒ፡ ተሠየሙ፡ ለለብሔርክሙ፡
ወረስይዋ፡ ለምድረ፡3 ሴዋ፡4 ወ፡ ክፍለ፡ ┌
በከመ፡a ረሰዩ፡ ሐዋርያት፡5 ኵሎ፡ አህጉራተ፡6 ዓለም፡
ለኀበ፡ ወ፡ ክፍልa፡፡7 አሜሃ፡ ሤሞሙ፡ ለእሙንቱ፡8 ┌
ወረሰዮሙ መምህራነ፡9 ለአድኀኒ፡ ሤሞ፡
በዳሞት፡፡(M59ra) ወለአኖሬዎስ፡10 በወረብ፡፡ ለኢዮስያስ፡ በወጅ፡፡ ወለማ(F42va)ትያን፡11 በፈጠጋር፡
ወለ(B165ra)ዮሴፍ፡ በእናርዕት፡12 ወለገብረ፡ ክርስቶስ በድምቢ13፡፡ ለታዴዎስ፡ በጽላ(H34ra)ልሽ፡፡
ወለካልእ፡14 አኖሬዎስ፡ በሞረት፡15 ወበወግዳ፡፡16 ለቀውስጦስ፡ በማኅግል፡17(L33vb) ┌
ወለዮሐንስ
በክል(D18ra)አት፡፡18 ወለመርቆሬዎስ፡19 በመርሐ፡ ቤቴ፡፡20

[101] ወለአቡነ፡ ፊልጶስ፡ ሤሞ፡(E25rb) ርእሰ፡ ለኵሎሙ፡1 በመቃብረ፡2 አቡሆሙ፡ ተክለ

ሃይማኖት፡፡ ወ(F42vb)እምዝ፡ ይቤሎሙ፡ ጳጳስ፡3 ለኵሎሙ፡ ወአውገዞሙ፡ በግዘተ፡ ሐዋርያት፡
ከመ፡ ሠርዑ፡ በሲኖዶሶሙ፡4 ከመ፡ ኢይኅልፍ፡ አሐዱ፡ ወለካልኡ፡፡5 ወሶቤሃ፡ ዖደ፡ ዐ(H34va)ዋዲ
እንዘ፡ ይብል፡ ሤምክዎአ፡ ለፊልጶስአ፡ ኤጲስ፡ ቆጶሰአ፡6 እምታሕቴየአ፡7
ዘኢይትኤዘ(L34rb)ዝ(M59va) ሎቱ፡ ወኢሰምዐ፡8 ቃሎ፡ ሞተ፡ ለይሙት፡፡ ወይቤሉ፡ ኵሎሙ፡9
አሜን፡፡

[102] ወእ(F43ra)መ፡1 ፈቀደ፡ ጳጳስ፡ ይሥራዕ፡ ክህነተ፡ ይመጽእ፡2 ኀበ፡ አቡነ፡ ፊልጶስ፡ የኀሪ፡3
ወይሁቦ፡ ለጳጳስ፡ እንዘ፡ ይብል፡ ለዝ፡ ይደልዎ፡፡4 ወከመዝ፡ ነበሩ፡ በፍቅር፡ ብዙኀ፡5 መዋዕለ፡፡
ወይቤሎ አቡነ፡ ፊልጶስ፡ ለጳጳስ፡(E25va) እምይእዜሰ፡ ፈንወኒ፡6(M59vb) እእቱ፡ ብሔርየ፡
ወይቤ(B165rb)ሎ፡ ሠናየ፡ ትቤ፡ አንሰ፡ እምፈተውኩ፡ ከመ፡ ኢትትፈለጥ፡ እምኔየ፡ በኵሉ፡(F43rb)
መዋዕለ፡(D18rb) ሕይወትየ፡7 ወባሕቱ፡ ሑር፡ ኀበ፡ ንጉሥ፡8 ወይቤሎ፡ አቡነ፡ ፊልጶስ፡ ምንትኑ፡
አነ፡ ምስኪን፡ ከመ፡ እሑር፡ ኀበ፡ ንጉ(V33vb)ሥ፡፡ ወይቤሎ፡ ጳጳስ፡9 እስመ፡ ተሠየምከ፡ በቅድመ፡
ካህናቲሁ፡10 ኢይደሉ፡11 ትሑር፡ ጽሚተ፡፡12

Consulted witnesses (BDEFHLMV)

§ [100]-1 ካዕበ: add. β; 2 እደው: ናሁ፡ MV | 3 ለብሔረ: δ | 4 ሸዋ: H | 5 ዓለመ፡ ወ፪፡ ክፍለ..ይኩን፡ add. β | 6 አሕጉረ: D
| 7 a-a: om. β | 8 እደው: H | 9 om: HMV | 10 ለአኖሬዮስ፡ V; በጽጋጃ፡ ዘውእቱ፡ ወረብ፡ add. V | 11 ወለማትን: E | 12
በእናርት: H; በዕጥርእት: DEF | 13 በድብይ: HMV; በደምቢያ: δ; በድቢ: F; ወለሳሙኤል፡ በወገግ: HV | 14 om. HM | 15
ዘሞረት: M | 16 ወበግዳ: B | 17 ወዘሰርማት: ወዘጽህጋ (sic ) add. V | 18 om. HMV | 19 ወለመርቆሬዮስ፡ V | 20 ወዘወለቃ፡
add. V; ወሳሙኤል፡ በወገግ: add. H |

§ [101]-1 በላዕለ፡ ኵሎሙ፡ በምድረ፡ ግራርያ: add. β | 2 ውስተ፡ መቃብረ፡ β | 3 አባ፡ ያዕቆብ: add. M | 4 በሲኖዶሙ:
D | 5 ደወለ፡ ካልዑ: E; ዘእንበለ፡ ፊሊጶስ፡ ባህቲቱ፡ ዘወሀቦ፡ ክርስቶስ፡ መራኁተ፡ መንግሥተ፡ ሰማያት...እመንፈስ፡
ቅዱስ፡ add. LV | 6 ሊቀ፡ ካህናት፡ ላዕለ፡ ሀገረ፡ ሴዋ: γ | 7 om. H | 8 ወኢይሰምዕ: EF | 9 om: DEF; ውሉደ፡ ጥምቀት፡
ወህዝበ፡ ክርስቲያን፡ አሜን፡ ወአሜን፡ ርቱዕ፡ ይደልዎ፡ ሶቤሃ አግብእዎ..መዋዕለ፡ add. β |

§ [102]-1 ወሶበ፡ γ | 2 ይወጽእ: HMV | 3 እምሕዝብ: add. MV | 4 ዘንተ፡ ሢመት: add. M | 5 ኅዳጠ: β | 6 አባ፡ β | 7
ሕይወትከ: γ | 8 ወእምዝ፡ ግባእ፡ ኀቤየ፡ ከመ፡ እፈኑከ: add. β | 9 om. V | 10 ወበቅድመ፡ ሐራሁ: add. γ | 11 ወኢይደሉ፡
MV | 12 ጽምሚተ: β |

110
[103] ወሶቤሃ፡ ሖረ፡ ኀበ፡ ንጉሥ፡ ወንጉሥኒ፡1 ተወክፎ፡ በፍቅር፡2(H35ra) ወወሀቦ፡ ብዙኀ፡ ንዋየ፡3
ወአበየ፡ ነሢአ፡ ንዋይ፡፡4 ወይቤ(F43va)ሎ፡ ንጉሥ፡ ለምንት፡ ትኤብየኒ፡5 ነሢአ፡፡ ወይቤሎ፡
አቡነ(L34vb) ፊልጶስ፡ ለምንት፡6 ሊተ፡ እስመ፡ አነ፡7 ነዳይ፡8 መነኮስ፡፡9 ወይቤሎ፡ ንጉሥ፡ ለእመ፡
አበይከኒ፡ ነሢአ፡10 ንዋይ፡11 ንሣእ፡ ዘንተ፡ ጥብጣቤ፡ እስመ፡ ሊቀ፡ ካህናት፡ አንተ፡ ወመሀር12
ሃይማኖተ፡ ውስተ፡ ኵሉ፡ ምድር፡ ┌
ዘእቀኒ፡ አነ፡፡13 ወወሀቦ ጥብጣቤ፡14(M60ra) ወእምዝ፡ ፈነዎ
በሰላም፡፡ ወገብአ፡ ኀበ፡(F43vb) ጳጳስ፡ ወባረኮ፡ ጳጳስ፡ በኵሉ፡ በረከት፡ መንፈሳዊት
ወአስተፋነውዎ፡ በሰላም፡ ይእቱ፡ ብሔሮ፡፡(D18va)(V34ra)

[104] ወወፅአ፡ ስርግው፡ ፊልጶስ፡ እምኀበ፡ ጳጳስ፡ ወተለውዎ፡ እሙንቱ፡ ወ፡

መምህራን፡1(B165va) ወይቤሎሙ፡ አቡነ፡ ፊልጶስ፡2 ንዑ፡3 ግብኡ፡ ለለብሔርክሙ፡፡4 ወይቤልዎ፡
ኢነኀድገከ፡5 በፍኖት፡ ዘእንበ(H35rb)ለ፡ ናብጽሕከ፡6 ው(F44ra)ስተ፡ ብሔርከ፡ ወይቤሎሙ፡
አንትሙ፡ አኮ፡7(E26ra) ዘተአዘዝክሙ፡ ከመ፡ ታብጽሑኒ፡ ውስተ፡(L35ra) ብሔርየ፡ አላ፡ አነ፡
ተአዘዝኩ፡ ከመ፡ አብጽሕክሙ፡ ለለአሐዱ፡8 ውስተ፡ ብሔርክሙ፡9 አንሰ፡ ዘኢድልወትየ፡ ኮንኩ፡
ከመ፡ ጴጥሮስ፡ ርእሰ፡10 ኵሎሙ፡ ሐዋርያት፡11 ወአንትሙኒ፡ ኮንክሙ፡ ከመ፡ ወ፡12 ሐዋርያት፡፡

[105] ወይቤሎ፡1 አድኃኒ፡(F44rb) ኢያእመርከኑ፡ ኦአቡነ፡ ፊልጶስ፡ በአይቴ፡ ተሠይመ፡2 ጴጥሮስ

ርእሰ፡ ኵሎሙ፡3 ልኡካን፡፡ ወይቤሎ፡ በቂሳርያ፡ ኀበ፡ ተገብረ፡ ሕንጸተ፡ ቤታ፡ ለእግዝእትነ፡
ቅድስት፡ ድንግል፡4 ማርያም፡፡5(D18vb)(V34rb) ወይቤሎ፡6 አባ፡7 አድኃኒ፡ በአይቴ፡ ተካፈሉ
┌

አህጉ(H35va)ረ፡ ዓለም፡ በኀበ፡ ተሠይመኑ፡ ጴጥሮስ፡፡ ወይቤ(E26rb)ሎ፡(M60rb) ┌

አቡነ፡ ፊልጶስ፡
አኮ፡ በኀበ ተሠይመ፡ አ(F44va)ላ፡8 በኢየሩሳሌም፡ ተጋቢኦሙ፡ ኀበ፡ ደብረ፡ ዘይት፡፡ ወይቤሎ፡
አባ አድኃኒ፡9 ኢኮነትኑ፡ በአምሳለ፡ ኢየሩሳሌም፡(L35rb) መቃብረ፡ አቡነ፡ ተክለ፡(B165vb)
ሃይማኖት፡ እስመ፡ ወሀበነ፡ እግዚእ፡ በጸሎቱ፡ ዘንተ፡ ሢመተ፡ ዐቢየ፡ መፍትውኑ፡ ከመ፡ ንእቱ፡
ውስተ፡ አብያቲነ፡ ዘእንበለ፡ ንስግድ፡ ኀበ፡ መቃብሩ፡፡

Consulted witness (BDEFHLMV)

§ [103]-1 om. δ | 2 ሶበ፡ በጽሐ: add. β | 3 ንዋየ:ብዙኀ: L | 4 om: DEF | 5 ተዓብየኒ: DEH | 6 ይከውነኒ፡ add. V |
7 12
አንተ: M | 8 ወምስኪን፡ add. V | 9 ወሶቤሃ፡ add. β |10 om. M | 11
ንዋይየ: H | ወስብክ: ውስተ፡ ኵሉ፡
ምድረ፡ ሴዋ፡ LV | 13 om. γV | 14 ዘአነዳ፡ ላህም: add. β |

§ [104]-1 መምህራን: ወ: tra. HML; መምራን: E | 2 om. D | 3 om. β | 4 om. E | 5 አኮ፡ ዘነኀድገከ፡ LV;
9
እሉ: add. DEF | 6 ናብጽከ: D | 7 om. D; አኮ: አንትሙ: tra. V | 8
ለለ፩፩፡ V | ሀገርክሙ: L; ውስተ፡
ሀገሩ፡ V | 10 ላዕለ፡ ኩልክሙ: add. γ | 11 om: β | 12 ፲ወ፬: H |

§ [105]-1 አባ: add. DEF | 2 ተሠምየ: M | 3

om. DEFV | 4 om. L | 5
በ፫፡ አዕባን፡ እንዘ፡ ይለመልማ
6
ከመሰምዕ፡ ወይሰብሕዎን፡ ላዕለ፡ ወታሕተ፡ የማነ፡ ወጸጋመ: add: β | ካዕበ: add. V | 7 om. HV | 8
om፡ γ | 9 om. V; ፊልጶስ: D |

111
[106] ወይቤሎ፡ አቡነ፡ ፊልጶስ፡(F44vb) ኦአድኃኒ፡ እግዚአብሔር፡ ይባርክ፡1 ላዕሌከ፡ ወጸሎተ፡
አቡነ፡ ተክለ፡ ሃይማኖት፡ ያሠኒ፡ ፍኖተከ፡2 አንተ፡ ወኢዮስያስ፡3(M60va) ሑሩ፡4 እምዝየ፡
ውስተ ብሔርክሙ፡ እስመ፡ ርሑቅ፡ ውእቱ፡(E26va) ወእግዚአብሔር፡ ይኩን፡5 ምስሌክሙ፡
ወባሕቱ(D19ra) ብጽሑ፡ ለተዝካ(H35vb)ረ፡ አቡነ፡ ተክለ፡ ሃይማኖት፡፡ ወይቤልዎ፡ ኦሆ፡
ወሖሩ፡ ፍኖቶሙ፡፡

[107] ወውእቱኒ፡(F45ra) አተወ፡1 ብሔሮ፡2 ኀበ፡ መቃብረ፡ አቡነ፡3 ተክለ፡ ሃይማኖት፡(L35va)

┌
ወበጺሖ ህየ፡ ሰገደ፡4 ወጸለየ፡ እንዘ፡ ይብል፡ ኦአብየ፡ ተክለ፡ ሃይማኖት፡5 ቀዳሚኒ፡ ለአከ፡
ምውተ፡ በእንቲአየ፡ እኩን፡ አበምኔት፡6 ዘእንበለ፡ ፈቃድየ፡ ወይእዜኒ፡(B166ra) ረሰይከኒ፡7
ኀበ፡8 ዘየዐቢ፡ ነሢአ፡9 ሢመተ፡ ኤጲስ፡ ቆጶስና፡ ዘኢድልወትየ፡ እመሰ፡ ኮነ፡ ዝግብር፡
በፈቃድከ፡10 ወበሥምረተ፡11(F45rb) እግዚእየ፡ ኢየሱስ፡ ክርስቶስ፡12 ኦአባ፡ ለከ፡ እብለከ፡
ቀዳሚኒ፡ አንተ ሀለው(V34vb)ከ፡ እንዘ፡ ትሬዒ፡ መርዔተ፡ ክርስቶስ፡13 በጽድቅ፡ ወበርትዕ፡
ወይእዜኒ፡ በሞትከ፡ አ(H36ra)ንተ ኩን፡ ዐቃቤ፡14 ላዕለዝ፡ ሢመት፡ ዐቢይ፡፡15(M60vb) አኮ፡
በምድር፡ ዘትሠየም፡16 ┌
ይእዜ፡ አምሳለ ሥጋውያን፡ ዘይጸንሖሙ፡ ሞት፡17 ናሁ፡18(D19rb)
ተሠየምከ፡19 በመንግሥተ፡ ሰማያት፡ ኀበ ኢይበሊ፡ ወኢይማስን፡ ወኀበ፡ ኢይመውቱ፡20
እም(F45va)ዝ፡21 ዳግመ፡ እስመ፡ መነንከ፡22 ወገደፍከ፡23(L35vb) ፍትወተ፡24 ዝንቱ፡ ዓለም፡22
ኀላፊ፡፡

[108] ኦአባ፡ አኮ፡ ዘእብለከ፡1 ከመ፡ ትሠየም፡2 ዳግመ፡3 በሥጋ፡ ዝሰ፡4 ኢይከውን ድኅረዝ፡5
ወባህቱ፡ ይሠየም፡ ጸሎትከ፡፡ አአባ፡ ወአንሰ፡ ገብርከ፡ አትለአከ፡6 ከመ፡ አሐዱ እመርዔትከ፡
ዘአነ፡ ኢተገሠጽኩ፡7 በምግባረ፡ ሠናይ፡(E27ra) ወበፈሪሃ፡ እግዚ(H36va)አብሔር፡ እፎ፡8
እሜህር፡9(V35rb) ባዕደ፡፡(B166rb)

Consulted witnesses (BDEFHLMV)

§ [106]-1 om. δ | 2 ወባህቱ፡ ለከ፡ እስመ፡ ርሑቅ፡ ብሔር፡ ተሐውር: add. MV | 3 ወኩልክሙ፡ እለ፡ መንገለ
5
ዝየ፡ ተሐዉሩ: add. β | 4 እምዝየ፡ ውስተ፡ ብሔርክሙ፡ እስመ፡ ርሑቅ፡ ውእቱ: add. V | om. D |

§ [107]-1 በጽሐ፡ በፈቃደ፡ እግዚአብሔር: γ | 2 ውስተ፡ ሀገሩ፡ ወበጽሐ፡ ውስተ፡ ደብሩ: add. LV | 3 om. D |
4
om. L | 5 እስመ: add. β | 6 ውስተ፡ ምኔት: β | 7 ረስየኒ: DHL | 8 ውስተ: L | 9 ነሢኦ: D; om. L | 10 በፈቃድየ:
F; ፈቃድከ: V | 11 ወስምረትከ: L | 12 እግዚአብሔር: DEF | 13 መርዔቶ፡ ለክርስቶስ: V | 14 om. γ | 15 ዓባይ:
F | 16 ዘትሠይም: δ | 17 om. β | 18 አንተሰ: add. β | 19 ተሰየምኩ: E | 20 ኢይመቱ: L | 21 om. L | 21 ክብረ: L
| 22 መነንኮ: V | 23 ገደፍኮ፡ ለክብረ፡ ዝንቱ፡ ዓለም: V | 24 om. DF |

§ [108]-1 እብለከ: D | 2 ዮም: add. L | 3 እምዝ፡ γ | 4 om. L | 5 ከመዝ: L | 6 ኀበ፡ ዘመራሕከኒ..ምህሮ: add. V |
7
በኩሉ: add. H | 8 ወአኮ: LV | 9 እሜክር: E |

112
[109] ኦአባ፡1 እስመ፡2 ሐዲስ፡ ተክል፡3 አነ፡(F45vb) ዘኢለመድኩ፡ ተወክፎ፡4 ሐሩረ፡ ሐጋይ፡
ወኢያእመርኩ፡ ከመ፡ ምንት፡ ውእቱ፡5 ኢለመድኩ፡ ነጊደ፡6 በፍ(L36rb)ኖተ፡ ባሕር፡
ወኢያእመርኩ፡ ዘከመ፡7 ይትነሥኡ፡ መዋግዲሃ፡ ወማዕበላቲሃ፡8 ለባሕረ፡ ዓለም ኢተመንደብኩ፡
እማዕበለ፡9 ነፋሳት፡ ወኢወዐልኩ፡ አሐተ፡ ዕለተ፡ እንዘ፡ እጸብት፡ ውስተ ቀላ(D19va)ይ፡
ኢተ(M61rb)ሰብረ፡ ሐመርየ፡ እስከ፡ ይእዜ፡፡

[110] ኦአባ፡ ናሁ፡ ተደለውኩ፡ ለነጊደ፡ ባሕ(F46ra)ር፡ ዕቀብ፡1 ሐመርየ፡ እመዋግዲሃ፡

ዘውእቶሙ፡2 አጋንንት፡3 እለ፡ ይሰቊሩ፡ ሐመረ፡ ነፍስ፡4 በኀይለ፡5 ኀጢአት፡ አንሰ፡ ዕፀ
ዘይት፡ ልምሉም፡ ዘኢያሥረጸ፡6 ቈጽለ፡ ወኢጸንዐ፡(H36vb) ሥረዊሁ፡7 እስመ፡ ተተከልኩ፡8
ማእከለ፡ አሥዋክ፡9 አንተ፡ አ(V35va)ባ፡ አጽንዕ፡ ሥረዊሃ፡ ውስተ፡ ዕመቀ፡ መሬት፡
ወአርውያ፡10 እማየ፡ ገነት፡ ወዕቀብ፡ ቈጽላ፡11 እምሐሩረ፡ ነፋስ፡፡ ኦአባ፡
ትርድአ(L36va)ኒ፡12(F46rb) ወትባርከኒ፡ ወትምርሐኒ፡13 ኀይለ፡14 ጸሎትከ፡፡ ወሀገርከኒ፡
ዕቀብ፡15(B166va) በትንብልናከ፡16 እስከ፡ በጸሎተ፡ ጻድቅ፡ ትድኅን፡ ወኢትማስን፡ ሀገር፡፡17
ወእምድኅረ፡ ጸለየ፡ ዘንተ፡18 ሰምዐ፡19 ቃለ፡20 እግዚአብሔር፡ ዘይብል፡21 አሜን፡፡22

[111] ወእምዝ፡1 ነበረ፡ አቡነ፡ እንዘ፡ ይሬዕዮሙ፡ ለመርዔቱ፡ በሠናይ፡፡2 ወሶበ፡ በጽሐ
ተዝካረ፡(D19vb) አቡነ፡3 ተክለ፡ ሃይማኖት፡ ተጋብኡ፡(F46va) ወ፡ መምህራን፡ በከመ፡
ዐ(E27va)ደሞሙ፡ ዝንቱ አብ፡፡4 ወሶበ፡ ቀርቡ፡5(M62ra) ውስተ፡ ደብረ፡ አስቦ፡ አውረዱ፡6
አክሊላቲሆሙ፡7(V36rb) ┌
እመልዕልተ ርእስ፡8 ከመ፡ ኢይትራከብዎ፡ ምስለ፡ አክሊላት፡ እስመ፡
ንቡር፡9 ውእቱ፡10 ዲበ፡ መንበረ፡ አቡሆሙ፡ ┌ተክለ፡ ሃይማኖት፡፡11

Consulted witness (BDEFHLMV)

§ [109]-1 አባ፡ አባ፡ አባ: (sic). β | 2 አንተሰ: add. L | 3 ተክል፡ ሐዲስ: tra. V | 4
om. LV | 5 ፀሐይ: add. β
| 6 ወኢነገድኩ: HM | 7 ከመ: δ | 8 ወማዕበሊሃ: M | 9 እምኀይለ: HM |

§ [110]-1 እተብ: M | 2 ዘውእቶን፡ ኀይለ፡ አጋንንት γ | 3 ርኩሳን: add. LV | 4 ሐመራ፡ ለነፍስየ: DEF |
5
በኀብለ፡ ኀጢአት: MV | 6 ዘኢሠረየ: L; ዘኢሠረፀ: HV | 7ሥረዊሃ፡ δH | 8 ተከልኩ: H | 9 ከዋክብት: β |
10
ወአርውዮ: HM |11 ቁጽሎ: HV | 12 ጸሎትከ: add. L | 13 om. H; ወትምሐረኒ: δ | 14 om. L | 15 ዕቀብ: ሀገርከ፡
tra. V | 16 በጸሎትከ: LV | 17
ወዘንተ: add. DEF; ሀገር: ወኢትማስን: γ | 18
om. D | 19
ቅዱስ: add. LV | 20
እምሰማይ: add. β | 21 እንዘ: ይብል: L | 22 ወሶቤሃ፡ ወጽአ፡ ቅዱስ፡ ወነበረ፡ ወተአምኅዎ፡ ኵሎሙ፡
ቅዱሳን፡ በአምኀ፡ መንፈሳዊት፡፡ ወእምዝ፡ ወረደ፡ ውስተ፡ ምኔት፡ ወዜነዎሙ፡ ዳኅናሁ፡ ለአቡነ፡ አባ፡
ያዕቆብ፡ ጳጳስ፡ በእንተ፡ ፍቅሩ፡ ወትህትናሁ፡ ወዘከመ፡ ረሰዮ፡ አበ፡ ለብዙኀን..አሜን: add. LV |

§ [111]-1 ወእምድኅረዝ: DF | 2
ውስተ፡ ሠናይ፡ ምርዓይ: add. β | 3 አብ፡ ክቡር: add. β | 4 om. δV | 5
ለሀገር: አፍአ፡ አናቅጺሃ፡ ለደብር: add. β | 6 አንበሩ: M | 7 ውስተ፡ ሙዳይ: add. γ | 8 om. LV | 9 በኩሮሙ:
add. L | 10 ወነበረ፡ ውስተ: add. β | 11 om. V |

113
[112] ወእምአሜሃ፡ እስከ፡ ዮም፡ እለ፡ ተሠይሙ፡1 መምህራን፡2 ኢይበውኡ፡ ምስለ አክሊላት፡
ውስተ፡ ምኔተ፡3(F46vb) አቡሆሙ፡ እስመ፡ ትሑታነ፡ ልብ፡ እሙንቱ፡ በእንተ፡4 ዘተወልዱ፡
እምቀናቴ፡5 ትዕግስት፡ ወለባሴ፡ ትሕትና፡6 አቡነ፡ ተክለ፡ ሃይማኖት፡፡(M62rb) ወመንበረሂ፡
ኢያጸውሩ፡7 ከመ፡ ይንበሩ፡ ቦቱ፡ ወባሕቱ፡ ለሊ(B166vb)ሆሙ፡ ይጸውሩ፡ መንበሮ፡ በፍቅር፡
ለዝኩ፡ አቡነ፡ ፊልጶስ፡8 ዘኮነ፡ ርእሰ፡ ኵሎሙ፡፡ ┌ወገብሩ፡ ተዝካረ፡ አቡሆሙ፡(F47ra) በክብር፡
ወስ(D20ra)ብሐት፡፡9

[113] ┌
ወእምዝ፡ ተጋብኡ፡ ኵሎሙ፡1 ወይቤልዎ፡ እምይእዜሰ፡ ፈንወነ፡ አባ፡2 ውስተ
ብሔርነ፡፡ ወይቤሎሙ፡3 እግዚአብሔር፡4 ይኩን፡ ምስሌክሙ፡ ወባሕቱ፡ ስምዑኒ ዘእቤለክሙ፡፡5
ወይቤልዎ፡ በል፡ አባ፡ እስመ፡ እሙንቱሰ፡6 ኮኑ፡ ይፈርህዎ፡ ወያፈቅርዎ ወእምብዝኀ፡
አዕብዮቶሙ፡7 ኪያሁ፡(F47rb) ቦ፡8 ዘይጸውር፡ መንበሮ፡ ወቦ፡ በትሮ፡ ወቦ፡ አሣእኖ፡ ወቦ፡
እምኔሆሙ፡ ዘይእኅዝ፡ እ(H38ra)ዴሁ፡9 ወቦ፡ ዘይመርሖ፡ ወይጸይሕ፡ ሎቱ፡ ፍኖተ፡10 ዘንተሰ
ዘይገብሩ፡11 እንዘ፡ ይዴግኑ፡12 ትሕትና፡ ወይቤሎሙ፡ አቡነ፡ ፊልጶስ፡ ይእዜኒ፡
እብለክ(E28ra)ሙ፡ አጋእዝትየ፡ አንትሙ፡ ተአምሩ፡ ከመ፡ ኢኮነት፡ ሥምረትየ፡13 ለነሢአ፡14
ዛ(F47va)ቲ፡ ሢመት፡ አላ፡ በፈቃደ፡ እግዚአብሔር፡ ┌ሎቱ፡ ስብሐት፡፡15

[114] ወአነሂ፡ ከመ፡ ገብር፡ በቅድሜክሙ፡ እለ፡ እኤዝዘክሙ፡1(D20rb) አኮ፡

ዘ(B167ra)እምኀቤየ፡2 አላ በቃለ፡ እግዚአብሔር፡ ዘይበልኅ፡ እምሰይፍ፡3 ዘ፡(M62vb) አፋሁ፡
ወይፈልጥ፡4 ነፍሰ፡ እምሥጋ፡5 ወይሌሊ፡6 ሥርወ፡ እምሌሊት፡፡ ወከማሁ፡ አነሂ፡ እብለክሙ፡
ለኵልክሙ፡7 ትምጽኡ፡ ┌
ከመ፡ ዮም፡ ለ(F47vb)ለዓመት፡8 ትግበሩ፡ ተዝካሮ፡ ለአቡነ፡ ተክለ፡
ሃይማኖት፡ በዕጣን፡ ወበቊርባን፡9 ብጽሑ፡10 ምስለ፡ አምኃክሙ፡ ከመዝ፡ ይኩን፡ ለትውልደ፡
ትውልድ፡፡ ወይ(L38rb)ቤልዎ፡11 ኦሆ፡ ለቃልከ፡፡12(E28rb)

Consulted witnesses (BDEFHLMV)

§ [112]-1 እስመ፡ ተሠይመ፡ ሊቀ: γ | 2 በቤቶሙ: add. LV | 3 ውስተ፡ ዛቲ፡ ቤተ፡ አቡሆሙ..ኀቤሁ: add. H | 4
እስመ፡ ተወልዱ፡ add. H | 5 እምለባሴ: γ | 6 እመንፈሳዊ፡ ዘውእቱ፡ ተክለ፡ ሃይማኖት፡ L | 7
አላ፡
ለባሲሆሙ፡ ይጸውሩ: add. MV | 8 om. D; ሥርግው: V | 9 om. V |

§ [113]-1 om. β | 2 ንዕቱ: add. LV | 3 አውሥአ: LV | 4 ሠናየ: ትቤሉ: add. L | 5 ነገረ: β |

ንሕነ፡ ንሰምዓከ፡6

በኵሉ፡ ዘትቤለነ፡ V | ዕበዮቶሙ: D | እምኔሆሙ: add. DEF | እዶ: EF; እድ: D | 10 ፍኖቶ: D | 11
7 8 9

ዘይንብሩ: add. E | 12 ፍኖተ: add. DEF | 13 ዘኮንኩ፡ ላዕለ: ሢመት: add. L | 14 ሥም: add. E | 15 om. L;
እስመ፡ ይቤሎሙ፡ እግዚእነ፡ ለአርዳኢሁ፡ ዘይፈቅድ፡ እምኔሆሙ፡ ይኩን፡ ሊቀ..ዘትዕቢት: add. V |

§ [114]-1 ወእብለክሙ: add. LV | 2 ዘእምኀቤዮሙ: B | 3 እመላፂ: LM | 4 ወይበልጥ: E | 5 ነፍስ፡ ወሥጋ: δ |

6
ወይመትር: γ | 7 ለለዓመት፡ ከመ፡ ትምፅኡ: γ | 8 om. γ | 9 በቁርባን፡ ወበዕጣን: L | 10
ወምጽኡ: β;
ወበጽሑ: F | 11 ወይቤሉ፡ ኩሎሙ: HL | 12 om. L; ወካዕበ፡ ይቤሎሙ: add. V |

114
[115] ወይእዜኒ፡ እብለክሙ፡1 ለለአሃዱ፡2 ከመ፡ ትፈንዉ፡3 በበዕብሬትክሙ፡ ┌
እምነ፡ ሀገርክሙ፡4
ቀሳውስተ፡5(V37rb) ከመ፡ ይዕጥኑ፡(H38vb) መቃብረ፡ አቡነ፡(F48ra) ተክለ፡ ሃይማኖት፡፡6 ወይቤሉ
ኵሎሙ፡7 ከመ፡ ዘበአሐዱ፡ አፍ፡ ኵሎ፡ ዘትቤለነ፡8 ንሰምዕ፡፡ ወሶቤሃ፡ ተካፈሉ፡ በበ፡ ወርኅ፡
┌

ከመ፡ ይዕጥኑ፡ መቃብረ፡ አቡሆሙ፡9 ወይቤሎሙ፡ አቡነ፡10 ፊልጶስ፡ ዝሥ(D20va)ርዐት ይኩን፡

ምስለ፡ ግዘት፡ ዘሐዋርያት፡ ለዘይመጽእ፡ ትውልድ፡ ዘሰ፡ አበየ፡ ወ(H39ra)ሰዐረ፡ ዘንተ፡
a 11 b b 12 13
ሥር(V37v )ዐተ፡ በቃለ፡ እግዚአ(F48r )ብሔ(B167r )ር፡ ይቁም፡ ወበግዘተ፡ ሐዋርያት፡፡ ወ፡
እምኍልቈ ወ፡14 ቤት፡ ዘተሠይመ፡ እለ፡ እምድኅሬከሙ፡15 ለእመ፡ አበየ፡ ይኩን፡ ውጉዘ፡
ወውፁአ፡16 እምርስተ፡ አቡነ፡ ተክለ፡ ሃይማኖት፡(E28va) ለዓለመ፡ ዓለም፡ ወይቤሎ፡ ኵሎሙ፡
አሜን፡፡17

[116] ወእምዝ፡ ፈነዎሙ፡ በሰላም፡ ይእትዉ፡1 ብሔሮሙ፡2(M63rb) ወከመ(F48va)ዝ፡ ነበሩ፡ እንዘ፡

የዐጥኑ በበእብሬቶሙ፡ ወይገብሩ፡3 ተዝካሮ፡፡4(L38vb) ወድኅረዝ፡5 ኀደጉ፡ ዐጢነ፡6 በመዋዕለ፡
አቡነ፡7 ቴዎድሮስ፡8(H39rb) ወገቢረ፡ ተዝካሮሂ፡9 በመዋዕለ፡ አቡነ፡10 ዮሐንስ፡ ከማ፡ ሀይዶሙ፡11
ቃለ፡12 ግዘት፡፡13 ወውእቱሰ፡ አቡነ፡ ፊልጶስ፡14 ኮነ፡ እንዘ፡ የዐውድ፡ ሀገረ፡ ከመ፡ ጴጥሮስ
ወጳውሎስ፡15 ለሰቢከ፡16 ወንጌል፡ ቅዱስ፡17 ወያ(F48vb)ጸውር፡18 ፡ ጥብጣቤ(D20vb) ┌
ዘወሀቦ፡
ንጉሥ፡19 ወዘአበየ፡ ተመይጦ፡20 በቃለ፡ እግዚአብሔር፡21 ይዘብጦሙ፡ ┌
በጥብጣቤ፡ ወይጌሥጾሙ
በቃሉ፡22 ከመ፡(L39rb) ይትመየጡ፡ ውስተ፡ አሚነ፡ ሥላሴ፡፡23 aወለብእሲ፡ ዘ(B167va)ሞተት፡24
ብእሲቱ፡ ይኤዝዞ፡ ከመ፡ ኢያውስብ፡25 ለብእሲትኒ፡ ዘሞተ ምታ፡ ይኤዝዛ፡ ከማሁ፡ ብእሲኒ፡26
ኢያውስብ፡ ብእሲተ፡ እኍሁ፡ ወኢትትወሰብ፡27(F49ra) ብእሲትኒ፡ ለእኅወ፡ ምታ፡28 ወለምተ፡
እኅታ፡ ዘንተ፡ ይሜህሮሙ፡ ከመ፡ ቀኖና ሐዋርያት፡፡ ወለእለ፡ አበዩ፡ ይገብሩ፡29 ቦሙ፡ ከመ፡
ቅድመ፡ ንቤ፡ እስከ፡ ይትመየጡ፡ እምፍኖተ፡ aስሕተት፡፡30

Consulted witnesses (BDEFHLMV)

§ [115]-1 ከመ፡ ይኩን፡ እምኔክሙ፡ add. LV | 2 ለለ፡ ፡ እምነ፡ ሀገሩ: LF; ለለ፡ ፪፪፡ እምነ ሀገሩ: M;
ለለ፬፬፡ እምነ፡ ሀገሩ: HV | 3 ትፈንው: DFV | 4 om. M | 5 ወዲያቆናተ: add. V | 6 እስመ፡ ንሕነ፡ ተኆለቅነ፡
በ፲ወ፪፡ ሐዋርያት፡ ደቂቀ፡ ዚአሁ..እስመ፡ ናሁ፡ ረከብነ፡ ጸጋ፡ ዐቢየ፡ በጸሎቱ: add. V | 7 አቡነ: add. δ;
አማን፡ ረከብነ፡ ዘንተ፡ ዐቢየ፡ ሀብተ፡ በጸሎቱ፡ ወባህቱ፡ ኵሎ፡ ዘትቤለነ፡ በእንቲአሁ: add. β | 8 om. MV |
9
ተክለሃይማኖት ወእምዝ: β | 10 ብፁዕ: L | 11 ዘተአዘዘ: add. γ; ዘተሠርዓ: add. MV | 12 om. β | 13 በግዘተ: E |
14
ወ: L; ወ: M | 15 በበመትልው፡ ለዘይመጽእ፡ ትውልድ: add. β | 16 ወወፅአ: M | 17 ለይኩን: add. LV |

§ [116]-1 ይእትው: D | 2 ወተአምሕዎ፡ ወሖሩ፡ add. LV | 3 ወይግበሩ: F | 4 ተጋቢፆሙ፡ በፍቅር: add. LV | 5 om.
β | 6 om. M | 7 om. L | 8 ኀይዶሙ፡ ግዘተ: add. β | 9 ኀደጉ: add. γ | 10 om. M | 11 ሐይጾሙ: E | 12 om. L | 13
በትዕቢቶሙ፡ ወበጸሊኦሙ፡ ለአቡነ: ዮሐንስ፡ ከማ፡ አኮ፡ ኪያሁ፡ ዘጸልኡ፡ አላ: ርእሶሙ፡ ጸልኡ፡
ንግባእኬ፡ ኀበ፡ ቀዳሚ፡ ነገር፡ add. V | 14 om. L | 15 om. E | 16 ወይሰብክ: L | 17 om. L | 18 ውእተ: add. L | 19
om. V | 20 ተመይጠ: F | 21 በስብከተ፡ ወንጌል፡ ይጠበጥቦሙ: γ | 22 om. L | 23 በከመ፡ ገብረ፡ እግዚእነ..ውስተ፡
በመቅሠፍቱ: add. MV | 24 ዘሞት: D | 25 ኢውስብ: E | 26 ብእሲትኒ: δ | 27 ወኢትወሰብ: F | 28 ለእመ፡ ምታ:
D | 29 ደብር፡ ቦሙ: D | 30 a-a: om. γ |
115
[117] ወከመዝ፡ ነበረ፡ እንዘ፡ ይሰብክ፡ ውስተ፡ ኵሉ፡ አህጉር፡፡1 ወወለደ፡ በመንፈስ፡2 ብዙኃነ፡3
┌

መነኮሳተ፡ ወመነኮሳይያተ፡4 ወኮነ፡ ወትረ፡5 ይምዕዶሙ፡ ወያረውዮሙ፡(F49rb) እምነቅዐ፡ ወንጌል፡6

ወይከውን፡ ሎሙ፡(M64rb) ለዐቢይ፡ ከመ፡ ዐቢይ፡ ወለንኡስ፡ ከመ፡ ንኡ(D21ra)ስ፡ ┌
ከመa
ይትመሰሎ፡ ለጳው(E29ra)ሎስ፡ ዘይቤ፡ ወኮንክዎሙ፡7 ለደቂቅ፡ ከመ፡ ደቂቅ፡ ወኵሎ፡8 በግዕዘ፡
ኵሉ፡ aተሎኩ፡፡9 ወኢይቤ፡10 ለዝ፡ አፈቅሮ፡ ወለዝ፡ እጸልኦ፡11 አላ፡ በዕሩይ፡ ያፈቅሮሙ፡12 ከመ፡
አብ፡ ወእም፡፡

[118] ወሶበ፡ ለብሰ፡1(H40va) የውሃተ፡ ይትሜሰል2 ከመርግብ፡3 ወለእለ፡4 ይገብሩ፡

መ(B167vb)ሃይምናን፡(F49va) ከብካበ፡5 ለውሉዶሙ፡6 ┌
ዘተክህኖ፡ ይኤዝዝ፡7 ከመይጹርዎሙ፡8
ወይወስድዎሙ፡9 በማሕሌት፡10 ┌
እንዘ፡ ይትፌሥሑ፡11 ውእቱኒ፡ ይወፅእ፡ ለቢሶ፡12 ልብሰ፡
ስርጋዌ፡፡13 ከመ፡ መርዓዊ ┌
ዘይወጽእ፡ እምጽርሑ፡፡14 ርእዩኬ፡ ይዋሄሁ፡፡15 ሶበኒ፡ ይትየዋህ፡
┌

ይመስል፡16 ዘኢየአምር፡17 ትግርምተ፡18 ሶበ፡ ይትጌረም፡ ይትሜሰል፡19 ዘኢየአምር፡ የውሃተ፡

እስከ፡20 ኢይክል፡ መኑሂ፡ ቀሪበ፡21 ኀቤሁ፡22(F49vb) ወይነብር፡ ባሕቲቱ፡ እንዘ፡ ይትናገር፡ ምስለ፡
አምላኩ፡፡ ወያመጽኡ፡ ኀቤሁ፡ እምኩሉ፡ በሓወርተ፡ ሲዋ፡ ካህነ፡23 ዘ(D21rb)አጥፍአ፡ ክህነቶ፡
┌
አው፡ መነኮሰ፡24 ወይናዝዞሙ፡ እንዘ፡ ያቤይን፡ ሎሙ፡ ለድኩማን፡ ይ(H41rb)ጸውሮሙ፡
ወለሕዙናን፡ ይናዝዞሙ፡25 ለዕሩቃን፡ ያለብሶሙ፡ ለርኁባን፡ ያበልዖሙ፡ ለዝኁራን፡ ይመውኦሙ፡
በትዕግሥት፡፡26 ወከመዝ፡ ኮነ፡ አቡነ፡27 ፊልጶስ፡ በ(F50ra)ኵሉ፡ መዋዕለ፡ ሕይወቱ፡፡28

[119] ወዘንተ፡ ኵሎ፡ አእሚሮ፡1 ይቤሎሙ፡2 ለእለ፡ ይቤልዎ፡3 ሥራዕ፡ ለነ፡ ክህነተ፡(B168ra)
እስመ ኀረየከ፡ እግዚአብሔር፡ ወሤመከ፡ ርእሰ፡ ርኡሳን፡ እስመ፡ ንጉሥኒ፡ ወጳጳስኒ፡4(L41rb)
አብሑከ፡ ከመ፡ ትሢ(E29va)ም፡5 ቀሳውስተ፡ ወዲያቆናተ፡ ወአንተ፡ ለምንት፡ ትኤቢ፡5 ኦአቡነ፡፡

Consulted witnesses (BDEFHLMV)

§ [117]-1 ወእምዝ፡ ይትመየጥ፡ ወይገብእ፡ ውስተ፡ ምኔቱ: add. LV | 2 om. D | 3 ብዙኀ: DEF | 4 ወመበለታተ: LV
| 5 om . L | 6 ወትረ: add. β | 7 ወኩንዎሙ: B | 8 ወለኩሉ: E | 9 a-a: om. β | 10 ወይቤ ፡ D | 11 ወኢይቤ፡ ለዝ፡
እሁቦ፡ ወለዝ: እከልዖ: L ; እጸውዖ: D | 12 ያፈቅሮ: D; ለኵሎሙ: add. V |

§ [118]-1ይለብስ: L | 2 ይከውን: β; ርእዩ፡ መጠነ፡ የውሃቶ: add. V | 4 ወለለ: DF; ወሶበ: V | 5 ክህነት: add. β | 6
ከብካበ፡ በፍስሃ: γ | 7 om. V | 8 ወይፀውርዎሙ፡ ለሕጻናት፡ እምዝየ፡ እስከ ፡ ደብረ፡ አንሰት፡ በማኅሌት፡
ወበፍሥሐ፡ ወይወጽእ፡ ውእቱኒ፡ ወይለብስ፡ አልባሲሁ፡ ወይሰረገው..ወየዋሐቱ: L | 9 om. L | 10ወበፍስሃ: add.
L | 11 om. M | 12 ወይለብስ፡ አልባሲሁ: L | 13 ወይሠረገው: L | 14 om. β | 15 om. LV | 16 ይከውን: LMV | 17 ዘየአምር:
H | 18 ወሶበ፡ ያረምም: add. L | 19ይመስል: DEF | 20 om. L | 21 ቀሪቦቶ: L | 22 om. H | 23 om. H | 24 om. L | 25
ወለሕሙማን፡ ይሔውፆሙ: γ; ወለድኩማን፡ ይፀውሮሙ: H | 26 ወለምዑዳን፡ የሃድኦሙ: add. L | 27 ብፁዕ: L | 28
ወበእንተዝ፡ ንቤ፡ እምተጋብአት..ኢይኩን፡ ጋእዝ: add. V|

§ [119]-1 አእሚሮሙ: V | 2 ይቤልዎ: H | 3 ሕዝብ: add. γV | 4

ጳጳስኒ፡ ወንጉሥኒ: LV | 5 ከመ፡ ትፍታሕ፡
ወትስአር: γ; ትስአር፡ትፍታሕ: V | 5 ትኤቢ: ለምንት: γ |

116
[120] ወይቡሎሙ፡ ቅዱስ፡ ሠለስቱ፡ ግብር፡ የዐጽቡኒ፡፡ ወይቤልዎ፡ ምንትኑ፡1 አባ፡2
ወይቤሎሙ፡3 በእንተ፡(F50rb) ዘኢኮንኩ፡ ድልወ፡ ለዝ፡4 ሢመት፡ ከመ፡ አሀብ፡5 ክህነተ፡
ወካልእታኒ፡ እስመ፡ ነበረ፡ አቡነ፡ ተክለሃይማኖት፡ እንዘ፡ ይፈልስ፡ እምአድባር፡ ውስተ፡(H42ra)
አድባር፡ ወረከበ፡6 ይእተ፡7 ጾላዕ(D21va)ተ፡ እንዘ፡ ይመርሖ፡8 መንፈስ፡ ቅዱስ፡ ወባረከ፡ ሎቱ፡
ዘንተ፡(V40rb) በአተ፡ ወፈጸመ፡ ገድሎ፡ በውስቴታ፡ ወተቀብረ፡፡9 በረከተ፡10 ጸሎቱ፡ ┌
ተሀሉ፡
11 a
ምስሌነ፡ እስከ፡ ለዓለም፡፡ (F50v )

[121] 1ኢያእመርክሙኑ፡ አኀውየ፡2 ከመ፡ ውእቱ፡ አበየ፡ ዘንተ፡ ግብረ፡ ሶበ፡ ሤሞ፡ አባ ዮሐንስ፡
ጳጳስ፡ ወአበየ፡ ሢመተ፡ ክህነት፡ ወባሕቱ፡ ነበረ፡ ┌እንዘ፡(L41va) የዓይል፡ አድባራተ፡ ከመ፡ ፆፍ፡፡3
አነ፡ ለእመ፡ ሠመርኩ፡4 ┌
ከመ፡ አሀብ፡5 ክህነተ፡6 እምረሰይክዋ፡7 ለመቃብሬ፡8 መ(B168rb)ድበለ፡
ማኅበር፡ ለዐቢይ፡ ወለንኡስ፡9 ወእምይትጋብኡ፡10 ┌
ባቲ፡ ሠናያን፡ ወእኩያን፡11 እለ፡
የኀሥ(F50vb)ሡ፡12 ክህነተ፡ ┌
እስከ፡ ይከውን፡ በውስቴታ፡ ጻዕቅ፡ ዐቢይ፡13 ወእለ፡ የ(H42rb)ኀድሩ፡
ቅዱሳን ኀቤሃ፡14 እምኢረከቡ፡ ዕረፍተ፡15 መዓልተ፡ ወሌሊተ፡፡16 ወይእዜኒ፡17 እምኮነት፡ መካነ
ሰብእ፡18 እለ፡ ያፈቅሩ፡ ንዝህላለ፡19 ወወክሐ፡ ወዕረፍተ፡ ሥጋ፡፡(D21vb)

[122] ኢተአምሩኑ፡ ሰብአ፡1 ┌

እለ፡ ይነብሩ፡2 ውስተ፡ ቤተ፡ ነገሥት፡3 እለ፡ ይትጋየጹ፡4
በአ(E30ra)ልባሰ፡ ቀጠ(F51ra)ንት፡5(L42ra) ወበተሰርግዎ፡6 ወርቅ፡ ወብሩር፡ ዘይበሊ፡ ወይማስን፡7
ወዝኁራን፡ ጥቀ፡ እሙንቱ፡፡ ወበዝንቱ፡ እፈርህ፡ ከመ፡ ኢይረሲ፡8 ┌
ዘንተ፡ ምኔተ፡ አቡነ
ተክለሃይማኖት፡9 መካነ፡ ተውኔት፡ ወትፍግዕት፡ በተጋብኦ፡10 ነገሥት፡ ወመኳንንት፡11 ውስቴታ፡
እስመ፡ ለዛቲ፡ መካን፡ አኮ፡12 ዘየኀድርዋ፡ ዝኁራን፡ ዘእንበለ፡ ሠናያን፡13 ወኄራን፡14
እስመ፡(F51rb) ይትወለዱ፡15 ብዙኃን፡ ባቲ፡16 ከመ፡ ኆጻ፡ ባሕር፡ እለ፡ ይከው(B168va)ኑ፡ በዲበ
ምድር፡ ከመ፡ መላእክት፡፡ ወበእንተዝ፡ አአቢ፡ ከመ፡ አሀብ፡ ክህነተ፡፡

Consulted witnesses (BDEFHLMV)

§ [120]-1 ውእቱ: β | 2 አቡነ: D; om. L | 3 አሐዱ: add. β | 4 ለዝንቱ: L | 5 ወእንሣእ: add. MV | 6 እስከ፡ ረከበ: V;
ወካዕበ: E | 7 ዘንተ: δ; ዘንተ፡ ጸላዕተ: δ | 8 በከመ፡ መርሆ: β | 9 ኀቤሃ፡ ወአዕረፈ፡ በህየ: add. LV | 10 om. L | 11
om. L |
§ [121]-1 ወይቤሎሙ፡ አቡነ፡ ፊሊጶስ: add. β | 2 ኦአኀው፡ V | 3ይሰብክ፡ ውስተ፡ ኵሉ፡ አድያማተ፡ ሲዋ፡
9
ወባህቱ: add. LV | 4 ሠራዕኩ: γ | 5 om. L | 6 በዝየ: add. HV | 7 እምረሰይክዎ: γ | 8 ለመቃብሩ: V | እመኒ፡
10
ዘሰናይ፡ ወእኩይ፡ ወኩሉ: add. β | ወእምኮነት፡ ዛቲ ፡ መካን፡ ጻዕቀ፡ በእንተ፡ ሰብእ: add. β | om. L | 12
11

ዘንተ: add. V | om. L | om. γ | om. HLV | 16 ሌሊት፡ ወመዓልት፡ LV | 17 om. LV; እመ፡ ኢረከቡ፡ መካነ፡
13 14 15

ኀበ: ይገብሩ፡ ጸሎተ...መፍቀርያነ፡ ጽሙና: add. V | 18 om. L | 19 እንዘኅሉላን: γ |

§ [122]-1 om. γ ; ለሰብእ: D | 2 om. D | 3 ወጳጳሳት፡ ሰብእ፡ ዝኁራን፡ እሙንቱ: add. E; ንጉሥ: V | 4 እለ፡
ይትጋብኡ: B | 5ቀንጠት: B; ቀጠንት፡ አልባስ: V | 6 om. γ | 7 ወዘይማሰን: δ; እለ፡ ይሰረገውዎን፡ ከንቱ፡
በከመ፡ ይቤ፡ ነቢይ፡ እሙንቱሰ፡ ውስተ፡ ከንቱ፡ ክመ፡ add. β | 8 ውስተ ፡ ዝንቱ፡ መካነ፡ ጽሙና: add. L | 9
om. L | 10 እምኀበ: add. L | 11 እብለክሙ: add. LV | 12 om. D | 13 om. β | 14 ወዝኄራን: D | 15 ላቲ: add. EL | 16 om.
L|
117
[123] ዓዲ፡ እነግረክሙ፡ ወሣልሱሂ፡1 ዘእፈርህ፡ በደኃሪ፡ መዋዕል፡ ይመጽኡ፡ ሰብእ፡ ምእመናን፡
ወሰብእ፡ ኅቡላን፡2 ለምእመናን፡3 ┌ይሬስይዎሙ፡ ኅቡላነ፡ ወ(E30rb)ለኅቡላን፡4 ይሬስይዎ(D22ra)ሙ
ምእመናነ፡፡ ወዓዲ፡5 ኃጥ(F51va)ኣን፡ ይትሜሰሉ፡ ጻድቃነ፡6 ወእሉ፡ ያነውርዎሙ፡ ለጻድቃን፡7
ወመምህራን፡8 ኢይሠየሙ፡ ተኀርዮሙ፡ እምኀበ፡ እግዚአብሔር፡ አላ፡ ይሠየሙ በሕልያን፡9
ወበነቢበ፡10 ዐመፃ፡(L42va) ወኢይሠየሙ፡ እለ፡ የአምሩ፡11 መጻሕፍተ፡ ዳእሙ፡12 ይሠየሙ፡ እለ፡
የአምሩ፡ ነገረ፡(H43rb) በሓውርት፡፡13 ወእሉ፡14 ኢየዐርፉ፡ አስተዋድዮ፡15 ኀበ ነገሥት፡
ወመኳንንት፡ እስከ፡(F51vb) ያገብኡ፡ ሢመተ፡ በዐመፃ፡ እንዘ፡16 ይፈቅዱ፡ ያግምርዋ፡ ለምድር፡17
ባሕቲቶሙ፡18 ወመነኮሳትኒ፡ ይውዕሉ፡ ውስተ፡ መድበለ፡19 መኳንንት፡20 እንዘ ይትፋትሑ፡21
ምስለ፡ ሰብአ፡ ዓለም፡፡22

[124] ወእመ፡ ተገብረ፡ ዘከመዝ፡ ግብር፡ በውስቴታ፡ በዛቲ፡ ም(E30va)ኔት፡1(B168vb) እመ፡

┌

አንቀልቀለት፡2 ጥቀ፡ እምሁከቶሙ፡3 ለመፍቅርያነ፡ ሢመት፡ ወአኮ፡ ዘታንቀለ(F52ra)ቅል፡ ዛቲ፡

መካን፡4 ለእሉኒ፡5 ይፈቅዱ፡6 ያንቀልቅልዋ፡7(D22rb) በከንቱ፡ ያጠፍኦሙ፡8 ┌
ኀይል፡ አምላካዊ፡9
እስመ፡ ተውህበት፡10 ┌
ላቲ፡ ዐቢይ፡ ሀብት፡11 እምኀበ፡ እግዚአብሔር፡ በጸሎተ፡ አቡነ፡ ተክለ
ሃይማኖት፡12 ┌
ከመዝ፡ ተነበየ፡ ዝንቱ፡ ቅዱስ፡ ዘይከውን፡ አእሚሮ፡ ድኅረዝ፡ በመንፈስ፡ ቅዱስ፡
ዘኅዱር፡ ላዕሌሁ፡፡13

[125] ወእምዝ፡ ነበረ፡ አቡነ፡ ፊልጶስ፡ እንዘ፡ ይሜህሮሙ፡1(H43vb) ወይከውኖሙ፡(V42ra) አርአያ፡

በቃሉ፡ ወበምግባሩ፡፡2 ዓዲ፡3 ይ(M66rb)ኤዝዞሙ፡ ያፍቅሩ፡ ቢጾሙ፡ ወይግበሩ፡ ሠናየ፡ ለእለ፡
ይፃረርዎሙ፡4 ወዘአፍቀረ፡ ቢጾ፡ ኵሎ፡ ሕገ፡ ፈ(E30vb)ጸመ፡፡ ወበእንተዝ፡ ይኤዝዞሙ፡ እንዘ፡
ይብል፡ ሀቡ እምዘብክሙ፡4 ┌
ለዘአልቦቱ፡ ወእሙንቱኒ፡5 ያምጽኡ፡ ኀቤክሙ፡6 አምጣነ፡
ተክህሎሙ፡ ወይክፍል፡7 ውእቱ፡ ለእድ፡ ወለአንስ(F52va)ት፡ እለ፡ ቦሙ፡ ተጽናስ፡፡8
Consulted witnesses (BDEFHLMV)

§ [123]-1 om. α | 2 ኅጉላን: H; om. V | 3 om. L | 4 om. H; ለኅቡን: E; ወዝሉፋነ፡ ወለሐሳውያን፡ ይሬስይዎሙ፡
ሰብአ፡ ምእመናነ፡ ሐሳውያን: V | 5 ካዕበ፡ እብለክሙ፡ ኅዳጠ: L | 6 ወለጻድቃን: β | 7 om. L | 8 እለ፡
ይትሐከኩ፡ እዘኒሆሙ: L | 9 አብሊሆሙ፡ ልሳኖሙ: L | 10 om. DEF; አብሊሆሙ፡ ልሳኖሙ፡ በአመፃ: በከመ፡
ይቤ፡ ነቢይ፡ እለ፡ አብልሑ፡ ልሳኖሙ፡ ከመ፡ አርዌ፡ ምድር፡ ወወሰቁ፡ ቀስቶሙ፡ ለገቢረ፡
መሪር..ወቅንዓት፡ add. V | 11 ነገረ: add. γ | 12 om. L | 13 በልሳኖሙ: add. L | 14 om. L | 15 እንዘ፡ ያስተዋድዩ: L |
16
om. L | 17 ለዓለም: LV | 18 ወሶበ፡ የኀርዩ፡ መምህራን፡ ይብሉ፡ ተጋቢኦሙ፡ የአምር መጻሕፍተ፡
ወእገሌ፡ የአምር፡ በነገረ፡ በሐውርት..ወትሴኩስ፡ ፍቅር: add. β | 19 ማህበር: L | 20 ኀዲጎሙ፡ ጽሞናሆሙ: V |
21
ይትፋረዱ፡ በበይናቲሆሙ: L | 22 ወፈድፋደሰ፡ ለእመ፡ አግኀድኩ..በዘከመዝ፡ ሢመት: add. V |

§ [124]-1 om. L | 2 መካን፡ እምነ፡ ጋዕዞሙ: add. γ | 3 እምነ፡ ሁከቶሙ: EF | 4 ዘያንቀለቅል፡ ዛቲ: መካን: V |
5
ለእለ: E | 6 om. L | 7 ያንቀለቅሉ፡ ወይትሐወኩ: L | 8 ጠፍዑ: በከንቱ: tra. H | 9 om. L | 10 ኢተውህበት: γ |
11
om. β | 12 ለዓለመ፡ ዓለም..በከመ፡ አዘዘከ፡ እግዚአብሔር: add. β | 13 om. V |

§ [125]-1 ወይጌስፆሙ: add. LV | 2 ወምግባሩ: F | 3 ወፈድፋደሰ: LV | 4 ለእመ፡ ኮነ፡ ረሀብ..ፈጸመ: add. β |

ለቢጽሙ: L | 5om. L | 6 om. γ | 7 ወሶቤሃ..አድልዎ: add. L | 8 ወከመዝ፡ ይገብር፡ ወይሜሕር: add. LV |
118
[126] ወአ(B169ra)ሐተ፡ ዕለተ፡1 በመዋዕለ፡ ዐጸባ፡2 አምጹኡ፡ ሎቱ፡ ለአቡነ፡ ፊልጶስ፡(L43va)
ምዝረ፡3  ጽዋዐ፡ ከመ፡ ይስተይ፡፡4 ወይቤ፡ አነ፡ እንዘ፡5 እሰቲ፡ እገሌ፡6 ይበይት፡7 ┌ኀጢኦ፡ ስቴ፡8
ሑሩ፡ ሰዱ፡ ሎቱ፡፡ ወሶበ፡ ወሰዱ፡9 ሎቱ፡10 ውእተ፡ ምዝረ፡ አውሥአ፡11 aለሊሁ፡12 ከመ ዘይሰቲ፡
13
ወወሰደ፡ ለካልኡ፡ aወካልኡኒ፡ ለካልኡ፡፡ ወበጽሐት፡ ይእቲ፡(V42va) ጽዋዕ፡ ኀበ፡ ወ፡
ቤ(F52vb)ት፡ እንዘ፡ ይፌንዋ፡14 አሐዱ፡ ለአሐዱ፡ ┌
ለፈጽሞ፡ ትእዛዝ፡ ዘፍቅር፡ እስመ፡ ይእቲ
15
ተዐቢ፡ እምኵሉ፡ ትሩፋት፡ ወተፍጻሜተ፡ እሉ፡፡ ወሰዳ፡ ፡ እንዘ፡ ይብል፡(M66vb) መምህርየ
እንዘ፡16 የኀድር፡ ኀጢኦ፡17 ┌ዘይሰቲ፡ እፎ፡ አነ፡ እሰቲ፡፡18 ‡….‡፡19 ወወሰዳ፡ በጕጕአ፡፡ ወገብአት፡
ይእቲ፡ ጽዋዕ፡ ኀበ፡ ፈናዊሃ፡፡20

[127] ወሶበ፡(L43vb) ርእየ፡ ዘንተ፡ አቡነ፡ ፊልጶስ፡ አእኰቶ፡ ለእግዚአብሔር፡ ዘወ(F53ra)ሀቦሙ፡1

ዐቢየ፡2 ሀብተ፡ ወፍቅረ፡ መንፈስ፡ ቅዱስ፡ ወሶቤሃ፡ ሰትየ፡ ወወሀቦሙ፡ ለማኅበራኑ፡፡3 ወሰትዩ፡4
ኵሎሙ፡ (D22rb)ወረወዩ፡ እምይ(H44va)እቲ፡5 ጽዋዕ፡ ┌
አሐቲ፡ ዘኢትበቊዕ፡ ዘእንበለ፡(B169rb) ፡
ብእሲ፡6 እስመ በጸሎቱ፡ ባረካ፡7 እግዚአብሔር፡ ወይቤሎሙ፡ ለደቂቁ፡ አእመርክሙኑ፡8 ምሥጢረ፡
ዝንቱ ነገር፡ እስመ፡ ቀዳሚ፡ ለእመ፡ ሰተይክዋ፡ ለይእቲ፡9(F53rb) ጽዋዕ፡ እምወዳእክዋ፡ ባሕቲትየ፡
ወናሁ፡ ┌
ርእዩ፡ ዘከመ፡10 አጽገበት፡ ለዘመጠነዝ፡(V42vb) ሰብእ፡ እስመ፡11 ኵሉ፡ ሰብእ፡12 ዘይገብር
በጥብዐት፡13 ወበምናኔ፡ ┌
ወሰሚዖሙ፡a ዘንተ፡14 ጕቡአን፡ እለ፡ ሀለዉ፡ ህየ፡15 አስተዐጸቡ፡16 ጥቀ፡
ወይቤሉ፡ መንክር፡ እግዚአብሔር፡17 aበቅዱሳኒሁ፡፡18

[128] ወበአሐዱ፡ ዕለት፡ እምዕለታት፡1 አ(L44ra)ምጽኡ፡ ሎቱ፡ ለአቡነ፡2 ፊልጶስ፡ ንስቲተ፡ ጼወ፡3
ወአ(F53va)ሜሃኒ፡ ይቤ፡ ሰዱ፡4 ለእገሌ፡ እስ(D23ra)መ፡5 እበልዕ፡ መብልዐ፡6 ቅሱመ፡7 እንዘ፡8
ውእቱ፡9 ልሱሐ፡10(H44vb) ምንተ፡ ናመከኒ፡ ሶበ፡ ይብለነ፡ እግዚእነ፡ ኢየሱስ፡ ክርስቶስ፡ አይቴ
ሀሎ፡ ፍቅር፡11 ዘትገብሩ፡12 ላዕለ፡ ቢጽክሙ፡ ከመ፡ ነፍስክሙ፡13 ዝውእቱ፡ ፍጻሜ፡14 ትእዛዝ15፡፡

Consulted witnesses (BDEFHLMV)

§ [126]-1 እመዋዕል፡ ኮነ : L | 2 ወረሃብ: add. L | 3 om. β | 4 ሲዋ: add. V | 5 om. DL | 6 ወእገሌ፡ ይቢት፡ እንዘ
ኢይሰቲ፡ ይበይት: γ | 7 ይበቲ፡ M | 8 እንዘ ፡ ኢይሰቲ: β | 9 አብጽሑ: β | 10 ርእዩ፡ መጠነ፡ ፍቅሩ፡ኮነ፡
ከመ፡ አግዚኡ፡ እንዘ፡ ይበልእ፡ ሥጋሁ..ውእቱኒ፡ ነሥአ፡ add. V | 11 ኀበ፡ ፈነወ፡ ወሶቤሃ፡ ነሥኦ: L | 12
አንሥአ: DEF | 13 a-a: om. LV | 14 ወሰዶ: add. γ | 15 እምነ፡ ብዝኀ፡ ፍቅሮሙ: add. β | 16 om. V | 17
እምብዝኀ፡ ፍቅርሙ: add. L | 18 om. D | 19 ወተረግመ፡ α β | 20 ኀበ፡ ፍናዊሃ: DEF |

§ [127]-1 ለደቂቁ: add. γ | 2 ዘንተ: L | 3 ለመምህራኑ: E | 4 om. γV | 5 ንስቲት: L | 6 om. LV | 7 ባረኮ: DEFV | 8
አእምሩ: ዘንተ: LV | 9 ለዛቲ: β | 10 om. γ | 11 om. DEF | 12 om. EFH | 13 እምነ፡ ጥብዓት: γ | 14 om. δ | 15 ዘንተ:
add. δ | 16አስተብፅዑ: δ | 17 በላዕለ: add. E | 18 a-a. om. β; ወበዝኒ፡ ያርኢ፡ እግዚአብሔር፡ ተዓምራቶ፡
ወበደኀሪኒ፡ ይሁብ፡ ዘዐይን: ኢርእየ፡ ወእዝን ኢሰምዓ፡ ውስተ፡ ልበ፡ ሰብእ፡ ዘኢተሐለየ፡ add. β |

§ [128]-1 om. β | 2 ለስርግው: L | 3 መጠነ፡ ሀብት: β | 4 ሎቱ: D | 5 አነ: add. L | 6 om. γ | 7 በፄው: add. V | 8
om. γ | 9 ይበልዕ: add. DEF | 10 ዘእንበለ፡ ፄው: β | 11 om. D; ፍቅርክሙ: LV | 12 om. L | 13 እስመ፡ ይቤሎሙ፡
ለአርዳኢሁ፡ ለእመ፡ ተፋቀርክሙ፡ አማን፡ አርዳእየ፡ አንትሙ: add. β| 14 ተፍጻሜተ: D | 15 om. DEFV |
119
[129] ወዘንተ፡ ብሂሎ፡ ፈነወ፡(V43ra) ሎቱ1 ለ፡ እኍ፡2 ወውእቱኒ፡ ፈነ(E31va)ወ፡3
ለካልኡ፡4(F53vb) እስከ፡ በጽሐ ኀበ፡ ወ(B169va)፡5 ቤት፡6 ┌ከመ፡ ቅድመ፡ ንቤ፡ በእንተ፡ ምዝር፡7
ወከመዝ፡8 ነበረ፡ እንዘ፡ ይሜህሮሙ፡ ብዙኀ፡ ዓመታተ፡፡ ወእንዘ፡9 ሀሎ፡ አቡነ፡10 ፊልጶስ፡
┌
በዘከመዝ፡ ግብር፡11 ናሁ፡12 አስሐትዎ፡13 ለንጉሥ፡ ሰብእ፡14 ┌
እለ፡ የአምሩ፡ ሰገለ፡15
ወይቤልዎ፡16(M67va) ለንጉሥ ዘስሙ፡17 ዐምደ፡ ጽዮን፡ ንሣእ፡ ብእሲተ፡ አቡከ፡ ┌ሚላዕሌከ፡ እመ፡
አውሰብከ፡18(F54ra) ዘኢ(H45rb)ወለደተከ፡ ወባሕቱ፡19 ንሕነ፡ አእመርነ፡ ከመ፡ ትቀውም፡
መንግ(D23rb)ሥትከ፡ እመ፡ አውሰብከ፡ ኪያሃ፡20 ┌
ወእመ፡ አኮሰ፡ ኢትቀውም፡፡21 ወሰሚዖ፡22
ንጉሥ፡ ምክረ፡ እሉ፡ ስሑታን፡23 አውሰበ፡24 ብእሲተ፡ አቡሁ፡፡25(M67vb) ወበእንተዝ፡26 ተሀውኩ፡
ምእመናን፡ እለ፡ በክርስቶስ፡ ወመጽኡ፡ ኀበ፡ አቡነ፡27(E31vb) ፊልጶስ፡ ወነገርዎ፡ ዘከመ፡ ገብረ፡
ንጉሥ፡፡(F54rb)28

[130] ወይቤ፡ አቡነ፡ ፊልጶስ፡ ሶበሰ፡ ከፈለነ፡ እግዚአብሔር፡1 ከዊነ፡ ስምዕ፡ ┌

እምኮነ ሰማዕተ፡፡
ወድኅረዝ፡2 ይቤ፡ ምንተ፡ እሬሲ፡ እ(V43vb)ግዚኦ፡ በእንተ፡ እሉ፡3 አባግዕ፡ ዘውሀብከኒ፡4 እመኒ፡
ነሣእክዎሙ፡5 ምስሌየ፡ ኢይክሉ፡ ተዐግሦ፡ ┌
ለተወክፎ፡ ሕ(B169vb)ማም፡6 ወቦ፡7 እምኔሆሙ
ዘኢይክል፡ ሐዊረ፡ ፍኖት፡ ወሶበኒ፡ ኀደግዎሙ፡ ዘአልቦ፡8 ኖላዊ፡ ይ(F54va)ከውነኒ፡9 ዕቅፍተ በኀበ፡
እግዚአብሔር፡10 ┌
ወአመ፡ አኮሰ፡ ኢይፈርህ፡(D23va) ተቀሥፎ፡ ወተሞቅሖ፡ ወተሰዶ፡11 ሶበ
ተዛለፍክዎ፡12 ለንጉሥ፡ በእንተ፡ ስሕተቱ፡13 ወበእንተ፡ ሰብእ፡ እኩያን፡14 ወመሰግላን፡15
እለ፡(L45ra) መሀርዎ፡16 ነገረ፡ ዘኢያሠምሮ፡17 ለእግዚአብሔር፡ አ(E32ra)ንሰ፡18 ተሠየምኩ፡19 ከመ
ጴጥሮስ፡20 ┌
ሊቀ፡ ሐዋርያት፡21 እኩኖሙ፡ መርሐ፡ ኀበ፡ ፍኖተ፡ አሚን፡ ለኵሉ፡22(F54vb)
አሕዛብ፡(M68ra) በከመ ይቤ፡ ለሊሁ፡ ወኩንዎሙ፡ አርአያ፡23 ለመርዔቱ፡ ለእግዚአብሔር፡፡24

Consulted witnesses (BDEFHLMV)

§ [129]-1 om. B | 2 ለእኁሆሙ: L; ለእኁ: V; ለእኁኁ፡ γ | 3 om. D | 4 በከመ፡ ቀዳሚ: γ | 5 ፲ ወ ፩፡ ቤት: δ V | 6

አኀው፡ V | 7 om. V; ወእምዝ፡ ገብአት፡ ኀበ ፍናዊሃ..ኦአኀውየ፡ ፈጸምክሙ: add. β | 8 ወእምዝ: γ | 9 ከመዝ:
add. L | 10 ብፁዕ: β | 11 om. L | 12 om. D | 13 ሰብእ፡ ጠንቋልያን: add. L | 14 om. δ | 15 om. L; በከመ፡ አስሐትዎ፡
ለአክአብ..በሐሰት: add. β | 16 እሉ፡ ጠንቋልያን፡ እለ፡ ይትነብዩ፡ በሐሰት፡ ወይቤሎ፡ በሐሰት: add. LV | 17 om.
L | 18 om. H | 19 om. L | 20 ወይረትዕ፡ መንግሥትከ፡ በዐሊወ፡ ትዕዛዘ፡ እግዚአብሔር፡ ኦአላዊያነ፡
ሃይማኖት..አቡሃ፡ ለሐሰት: add. V | 21 om. β | 22 ወሰምዓ: L | 23 ሐሳውያን: L | 24 ወነሥአ: γ | 25 ወአውሰባ: add.
L | 26 om. β | 27 ሥርግው: LV | 28 ወዘከመ፡ አውሰበ፡ ብእሲተ፡ አቡሁ: add. β |

§ [130]-1 እምከፈለነ፡ በዝየ: add. β | 2 om. LMV | 3 ዝንቱ: β | 4 om. LV | 5 ነሣእክሙ: E | 6 om. L | 7 እስመ፡ ቦ:
L | 8 እንዘ፡ አልቦ: D | 9 ይከውኑ: H | 10 በኀበ፡ እግዚእየ: DEF; እግዚእየ፡ ኢየሱስ፡ ክርስቶስ: γ | 11 om. β |
12
ተዛለፍክዎሙ: B | 13 ዕበዱ: β | 14 ወበእንተ፡ ሐሳውያን፡ ነብያት: ጠንቋልያን፡ እለ አስሐትዎ፡ እስመ፡
ኢይፈርሕ፡ በእንተ፡ ተቀስፎ፡ ወተሰዶ፡ add. L | 15 ጠንቋልያን: γ |16 አስሐትዎ፡ ኢይፈርህ፡ በእንተ፡
ተቀስፎ፡ ወተሰዶ: L | 17 ዘኢይሠምሮ: EF | 18 እስመ: L | 19 ሊቀ፡ ካህናት: add. MV | 20 በአምሳለ፡ ጴጥሮስ: γ |
21
ሊቀ፡ ካህናት፡ በላዕለ፡ ኩሎሙ፡ አሕዛብ፡ ወነገሥታተ፡ ምድር: γ | 22 ለኵሎሙ: δ | 23 አርአድ: BF | 24 om. V |

120
[131] ወእግዚእነሂ፡1 ይቤ፡ በወንጌል፡2 ኢትፍርህዎሙ፡ ለእለ፡ ይቀትሉ፡ ሥጋክሙ
ወለነፍስክሙሰ፡ ኢይክሉ፡ ቀቲሎታ፡ ወባሕቱ፡ አንተ፡ እግዚኦ፡ ተአምር፡ ኅሊናየ፡፡ ወሶበ፡(V44ra)
ሖርኩ፡ ኀበ፡ ነገሥት፡3 ወመኳንንት፡ ኢይፈርህ፡ ┌
ከመ፡ እኩን፡ ስምዐ፡4(F55ra) በእንተ፡ ስምከ
እመኒ፡ ነበርኩ፡5 በትእዛዝከ፡6 ምስለ፡ እሉ፡7 አባግዕ፡ ዘወ(D23vb)ሀብከኒ፡8 ኢይናፍቅ፡ በእንተ
ከዊነ፡ ስ(B170ra)ምዕ፡9 ወለእመኒ፡ ሖርኩ፡10 ወከዐውኩ፡ ደምየ፡ በእንተ፡ ስምከ፡ ሠናይ፡11 ውእቱ
┌

አንተ፡ እግዚኦ፡ ም(E32rb)ርሐኒ፡ ፍ(H46ra)ኖተ፡12 በዘእረብሓ፡ ለነፍስየ፡፡13(L45rb)

[132] ወዳግመ፡ ጸለየ፡1 አቡነ፡ ፊልጶስ፡ ኀበ፡ እግዚአብሔር፡2 ወይቤ፡3 ኦእግዚእየ ኢየሱስ፡(F55rb)
ክርስቶስ፡ እመ፡4 ኮነ፡ ሥምረትከ፡5 ከመ፡ እትኈለቊ፡ ምስለ፡ ሰማዕታት፡6 ቅዱሳን፡7 እለ፡ ከዐዉ፡
ደሞሙ፡8(V44rb) በእንቲአከ፡ ወወረሱ፡ ሕይወተ፡9 ዘለዓለም፡10 ወናሁ፡ አነኒ እፈቱ፡ ከመ፡ እክዐው፡
ደምየ፡ በእንተ፡ ስምከ፡ ቅዱስ፡11 ወለአሉኒ፡ አባግዕ ┌
አንተ ኩኖሙ12 ኖላዌ፡13 ወዕቀቦሙ፡14
እምተኵላ፡ መሣጢ፡15 ወእምትንሣኤ፡(F55va) ፀር፡16 ዘኀቡእ፡ ወዘገሃድ፡፡17 ወእመሰ፡ እቤ፡
ሚላዕሌየ፡18(V44va) እስመ፡19 ናሁ፡ ተሠየምኩ፡ ኤጲስ፡ ቆጶሰ፡20 ወሶበ፡ ኢገሠጽክዎ፡
ለንጉ(D24ra)ሥ፡ ┌
በእንተ፡ ዕልወቱ፡21 እመ፡ ርእዩ፡22 ሕዝ(E32va)ብ፡ ይከውኑ፡23 ከመ ንጉሦሙ፡፡24
ወባሕቱ፡ እፈርህ፡ በእንተ፡ አባግዕ፡ ከመ፡ ኢይምሥጦሙ፡ ተኵላ፡25 ዕቀቦሙ፡ እግዚኦ፡26 በፍቅርከ፡
┌
ወተማሕፅኖሙ፡ በኂሩትከ፡27 ወረስዮሙ፡28 ድልዋነ፡ ለመንግሥ(B170rb)(F55vb)ትከ፡ ለዓለመ፡
ዓለም፡፡29 ┌
ወሶበ፡ ፈጸመ፡ ዘንተ፡ ጸልዮ፡30 ሰምዐ፡ ቃለ፡ እምሰማይ፡ ዘይብል፡ ┌
፡ ጊዜ፡31 አሜን፡
አሜን ፡አሜን፡፡

Consulted witnesses (BDEFHLMV)

§ [131]-1 እግዚአብሔር፡ V | 2 ቅዱስ: add. β | 3 ንጉሥ፡ V | 4 om. L | 5 በዝየ: add. HL | 6 በትእዛዝከ፡ ነበርኩ:
trans. EF; ዘአዕቀብከኒ: add. L | 7 om. MV | 8 om. β | 9 om. L | 10 ነበርኩ፡ በዝየ: β | 11 ስምዕ፡ ውእቱ: H | 12 እንተ፡
ትሄይስ: add. β | 13 ወነበረ ብፁዕ፡ ፊልጶስ፡ ሕዳጠ፡ መዋዕለ፡ እንዘ፡ ዘንተ፡ ይሄሊ፡ ወአግሃደ፡ ንጉሥ፡
በነሢአ፡ ብእሲተ፡ አቡሁ፡ ወረሰያ፡ ንግሥተ: add. β |

§ [132]-1 ወሶቤሃ፡ ሀለየ: β | 2

እግዚኡ፡ እንዘ፡ ይብል: LV | 3
om. L | 4
እመኒ: δ | 5
ወረሰይከኒ: add. DF | 6

ሰማዕታቲከ: δ | 7
ቅዱሳን:ሰማዕታት: tra. γ | 8
ወመጠዉ፡ ነፍሶሙ፡ ለቀትል: β | 9
መንግሥተ፡ ዘለዓለም:
10
DEF; መንግሥተ፡ ሰማያት: EL | በተሳትፎ፡ ኪያከ፡ በሕማመ፡ ቀትል፡ እስመ፡ አንተ፡ እግዚኦ፡ ኮንከ፡
ሰማዕተ፡ በመዋዕለ፡ ጲላጦስ፡ ጰንጤናዊ፡ ለአዳም ወለደቂቁ፡ እምግብርናት: add. V | 11 በእንቲአከ: B | 12
አንተ፡ ኩን፡ ምስሌሆሙ፡ እግዚኦ፡ γ; አንተ፡ ኩን፡ ላዕሌሆሙ: M | 13 ኖላዊ: V | 14 ወዕቀቦ: B | 15 እኩይ፡ እስመ፡
አንተ፡ ኖላዊ፡ ጽኑዕ፡ ወአድኅኖሙ: add. γ | 16 om. D | 17 ኦእግዚኦ፡ አንተ፡ ተአምር፡ ከመ፡ ኢኮንኩ፡ ድልወ፡
ለዝንቱ፡ መልእክት፡ መዓርገ፡ ሢመታት፡ በሥምረትየ፡ አላ፡ አንተ፡ ጸዋዕከኒ፡ ውስተ፡ ዝንቱ፡ ግብር: add.
β |18 በእንተ፡ ንጉሥ፡ ወበእንተ፡ ህዝብ: add. L | 19 om. L | 20 ወሊቀ ካህናት፡ በአምሳለ፡ ጴጥሮስ፡
ዘኢድልወትየ፡ add. LMV | 21 om. HV| 22 ሶበ፡ ርእዩ L; እስመ፡ ርእዩ E; ለእመ፡ ርእዩ: V | 23 ዕልዋነ: β | 24
ወያመከኒ፡ ላዕሌየ፡ ጸላኢ፡ እንዘ፡ ይብል፡ እስመ፡ አንሰ፡ ተሠየምኩ፡ ምህረ፡ ወንጌል፡ ወመገስጸ፡
ወኢገሰጽኩ፡ ለንጉሥ፡ በእንተ፡ ዕልወቱ፡ ወፈራህኩ፡ ምንዳቤ፡ ወስደት..በእንተ፡ ስምከ፡ ቅዱስ: add. β| 25
ወከመ፡ ኢይማስን፡ ቁንፅል፡ ዓፀደ፡ ወይንየ: add. L | 26 om. DEF | 27 om. L | 28 ወረስየነ: B | 29 አሜን: add. L;
ድልዋነ፡ ምስለ፡ ኀጥአን፡ ወአባሲ፡ ሕርቱም፡ ወልደ፡ ኢየሱስ: add. M | 30 om. β | 31 om. L |
121
[133] ወእምድኅረዝ፡1 አስተጋብኦሙ፡ ፊልጶስ፡2 ለደቂቁ፡ ወይቤሎሙ፡ ኦደቂቅየ፡3 እስመ ናሁ፡
አበየ፡4 ንጉሥ፡ ትእዛዘ፡ እግዚአብሔር፡ ወለእመ፡ አርመምነ፡ ዘእንበለ፡ ንገሥጾ፡5 ይከውነነ፡6
ኀፍረተ፡ ወንሰመይ፡7 ፈራህያ(F56ra)ነ፡ ኵነኔ፡8 ሥጋዌ፡a ዘአዘዘ፡ እግዚእነ፡ ከመ ኢይፍርሁ፡
ኪያሁ፡ በብሂሎቱ፡ ኢትፍርሁ፡9 ለእለ፡ ይቀትሉ፡10 ሥጋክሙ፡ ወለነፍስክሙሰ ኢይክ(D24rb)ሉ፡
ቀቲሎታ፡፡ ወተግሣጸ፡ ዚአነ፡a11 እመ፡ ሰምዐ፡ ንጉሥ፡ አድኀነ፡ ርእሶ፡12 ወባልሐ ነፍሶ፡ እምኵነኔ፡
┌
ዘድልው፡ ለኃጥአን፡13 ወለእመ፡ ኢሰምዐ፡ ┌
ቃለነ፡ ዘባቲ፡ ሕይወት፡14 ንሕነ፡ አድኀነ፡
ርእሰነ፡(F56rb) ወደሞ፡ ይትኀሠሦ፡ እግዚአብሔር፡ እምእዴሁ፡15 እስመ፡ ሊተ ረሰየኒ፡
እግዚአብሔር፡ ሰብአ፡ ዐይን፡ ለኵሉ፡ በሓውርት፡16 ዘይቀንዮሙ፡ ወበእንተዝ፡17 አሐውር፡18 ኀቤሁ፡
┌
ከመ፡ እገሥ(B170va)ጾ፡19 እመ፡ ፈቀደ፡20 እግዚአብሔር፡ እገብእ፡21 ወእመኒ፡ ሞትኩ፡
በሥምረቱ፡22 ወተሰደድኩ፡23 ርቡ(L46rb)ሕ፡ ሊተ፡፡24

[134] ወይቤልዎ፡ ለመኑ፡ ተኀድገነ፡ ኪያነ፡ ኦአባ፡1 ┌

እስመ፡ አ(F56va)ልቦ፡ ዘይከውነነ፡
ተስ(E33ra)ፋ፡2 በአይቴ፡ ንረክብ፡(M69rb) ዘከማከ፡ ኄረ፡ ኖላዌ፡3 ዘይሜጡ፡ ነፍሶ፡ ቤዛ፡
አባግዒ(V45rb)ሁ፡፡4 ┌
ወሶቤሃ፡ ሰምዑ፡ እምኔሁ፡ ዘይቤ፡ አቡነ፡ ፊልጶስ፡5 ኮነ፡ ዐቢይ፡ ላሕ፡6
┌ወኖኀ፡ ት(D24va)ካዝ፡7 ላዕለ፡8 ካህናት፡ ወዲያቆናት፡ ላዕለ፡ አእሩግ፡ ወሕፃናት፡9 እንዘ፡ ይክዑ፡
አንብዖሙ፡ ከመ፡ ማይ፡10 አኂዞሙ፡ ብረኪኁ፡፡11 ወይቤሉ፡ ኦአባ፡12 ንሕነ፡ ፍጡነ፡ ንሙት፡
ህየንቴ(F56vb)ከ፡ እምንርአይ፡ ሞተ፡ ዚአከ፡፡ ወሶበ፡ ይብልዎ፡ ከመዝ፡ አንብዐ፡13 ውእቱኒ፡
ወይቤሎሙ፡ ለምንት፡ ከመዝ ትገብሩ፡ ወታሐዝኑኒ፡14 አኮኑ፡15 በፈቃደ፡(V45va) እግዚአብሔር፡
አሐውር፡ ┌
አነ፡ ኀበ፡ ዘአሐውር፡16 ወእመሰ፡ ኮነ፡17 በሥምረተ፡ እግዚእ፡ ሑረትየ፡ ለምንት፡
ትበክዩ፡ ከመዝ ወለእመ፡ ሖርኩ፡ በሥምረተ፡ ልብየ፡ ምንተ፡ እምገበርክሙ፡ ይትከሃለኒኑ፡(F57ra)
እኅድግ ትእዛዘ፡18 እግዚአብሔር፡(B170vb) ዘእንበለ፡ እብጻሕ፡ ኀበ፡ ውእቱ፡ ዘጸውዐኒ፡19 ለክሙኒ፡
ኢይትከሀለክሙ፡20 ከመ፡ ትከልኡኒ፡ (M69va)ትእዛዘ፡ እ(D24vb)ግዚአብሔር፡፡21

Consulted witnesses (BDEFHLMV)

§ [133]-1 ወሶቤሃ: LV | 2 om. L | 3 አኀውየ: β | 4 አለወ: γ | 5 ገሥፆ: M | 6 ሥነ: L ; ለነ: add. M; ብነ: add. V | 7
ወንሠየም: M | 8 ወመቅሰፍት፡ እም፡ ኀበ፡ ንጉሥ፡ ወመኳንንት፡ add. V | 9 ኢትፍርህዎሙ: D | 10 ይቀትሉክሙ:
B | 11 a-a. om. β | 12 ነፍሶ: E | 13 om. M; ወለእመ፡ ኢሰምዓነ፡ ናድኅን፡ ርእሰነ: add. V | 14 om. HV | 15 በከመ፡
ይቤሎ፡እግዚአብሔር፡ ለነቢይ.. ረሰይኩ፡ ለዝንቱ፡ ሕዝብ፡ add. LV | 16 ለብሔረ፡ ሲዋ: β | 17 ወይእዜኒ: L | 18
እገብእ፡ ኀቤክሙ: γ | 19 om. L |20 እፈቅድ: H | 21 om. L | 22 በእንቲአሁ: L | 23 om. γ | 24 ኩሎ፡ ዘፈቀደ፡
እግዚአብሔር፡ ለይኩን: add. HL; ለይግበር፡ V |

§ [134]-1 ዘአልቦ፡ ኖላዊ፡ ውስተ፡ እደ፡ ተኩላ፡ መሳጢ: add. β; ኦአባ:ኪያነ:ለመኑ፡ ተኀደግነ: β | 2 om. LV | 3
ኄረ፡ ኖላዌ፡ ዘከማከ: M | 4 በአይቴ፡ ንረክብ፡ ዘከማከ..ወያለብስ፡ ዕሩቃኒነ: add. V | 5 om. β | 6 ብካይ: γ | 7
om. β | 8 እምኀበ: LV | 9 ወእም፡ ኀበ፡ መነኮሳት፡ ወመነኮሳይያት፡ L | 10 ከመ፡ ማየ፡ ክረምት፡ D | 11 እስከ፡
ብረኪሁ: γ | 12 ረስየነ፡ ቤዛከ፡ አመ ዕለተ፡ ሞትከ: add. L | 13 እም፡ አዕይንቲሁ: add. β | 14 ወትሰብሩኒ፡ ልብየ: L
| 15 ኢኮነኑ: L | 16 om. LV | 17 om. D | 18 ትካዝ: E | 19 ተጸዋዕኩ: L | 20 ኢይትከሀሎሙ: EH | 21 ተአዘዝኩ: add. γ;
እምትእዛዘ፡ እግዚእየ፡ ዘተአዘዝኩ: V |

122
[135] ወባሕቱ፡ ለእመ፡ ገባእኩ፡1 ┌
ወለእመ፡ ኢገባእኩ፡2 እመኒ፡ ተሰደድኩ፡ ወእመኒ ሞትኩ፡
ፈቃደ፡3 እግዚአብሔር፡ እስከ፡ ይከውን፡ ናሁ፡ ይኩንክሙ፡ ሕዝቅያስ፡4 አበ ህየንቴየ፡(F57rb)
ወሶቤሃ፡ በከዩ፡ ኵሎሙ፡ ወይቤሎ፡ ሶበሰ፡ ኮነ፡5(L46vb) ┌
ሑረቱ፡ በፈቃደ፡ ሰብእ፡6 እምኢኀደገነ፡7
አቡነ፡ እስከ፡ ንመውት፡፡ ወእመሰ፡ ኮነ፡ ሑረቱ፡8 በፈቃደ፡ እግዚአብሔር፡9 አልቦ፡ ዘይክል፡
ከሊኦቶ፡፡10 ወሶቤሃ፡ ተንሥአ፡11 አቡነ፡12 ፊልጶስ፡ ወሖረ፡ ፍኖቶ፡13 ወአስተፋ(V45vb)ነውዎ፡ ዕድ፡
ወአንስት፡ እንዘ፡ ይብሉ፡14 ወይ፡ ለነ፡ ኦአቡነ፡ አምይእዜ፡ ኢንሬኢ፡ ገጸከ፡ ወኢንሰ(H48ra)ምዕ፡
ቃለከ፡ ወኢንረክብ፡15 ኄረ፡16 ኖላዌ፡ ዘከማከ፡17 ┌ወአበ፡ መናዝዘ፡፡18 ወተለውዎ፡ ብዙኃን፡
አምአርዳኢሁ፡19 ወአባ፡ አኖሬዎስ፡20 ዘብሔረ፡ ወረብ፡፡ ወሖረ፡21(M69vb) በጕጕአ፡ ┌ምሕዋረ፡ ፡
ዕለት፡22 ወበጽሐ፡23 ምድረ፡ ሰወን፡24 ኀበ፡(L47ra) ሀሎ፡ ንጉሥ፡፡ ወበጽሐ፡25 ወውእተ፡ አሚረ፡
ዜነውዎ፡ ለንጉ(D25ra)ሥ፡ ከመ፡ አቡነ፡(B171ra) ፊልጶስ፡26 በጽሐ፡፡ ወይቤ ንጉሥ፡(F57vb) ጌሰመ፡
አም(H48rb)ጽእዎ፡ ኀቤየ፡፡

[136] ወበሳኒታ፡1 ነበረ፡ ን(V46ra)ጉሥ፡ ዲበ፡ መንበረ፡ መንግሥቱ፡2 ወይቤ፡ ንጉሥ፡3 አምጽአዎ፡
ለአባ፡4 ፊልጶስ፡ ┌
ሊቀ፡ ካህናት፡፡5 ወሶቤሃ፡6 ወአቀምዎ፡ ቅድሜሁ፡7 ወይቤ፡ ንጉሥ፡(E33vb)
ምንትኑ ምክንያት፡8 ዘአምጽአከ፡ ኀቤየ፡፡9 ወይቤሎ፡ ብፁዕ፡10 ፊልጶስ፡11 ከመ፡ እጠይቅ፡ እምኔከ
ቃለ፡12 ለእመ፡ እሙን፡ ውእቱ፡ አው፡13 አልቦ፡፡(F58ra) ወይቤሎ፡ ንጉሥ፡ ምንት፡ ውእቱ፡፡14
ወይቤሎ፡ ብጹዕ፡15 እስመ፡ ሰማዕኩ፡ ከመ፡ አውሰብከ፡ ብእሲተ፡ ኡቡከ፡ ወ(M70ra)ገበርከ፡ ዘእንበለ
ሕግ፡፡ ወይቤሎ፡16 ንጉሥ፡17(L47rb) ሚላዕሌከ፡18 ለእመ፡ አውሰብኩ፡ ዘኢወለደተኒ፡ እስመ ይቤሉኒ፡
ካህናት፡ ማዕምራነ፡19 ነገር፡ ለእመ፡ ኢያውሰብከ፡20 ኪያሃ፡ ኢይረትዕ፡21 መንግሥትከ፡፡(H48va)

Consulted witnesses (BDEFHLMV)

§ [135]-1 ኢገባዕኩ፡ D; ገባእክሙ: E | 2 om. D | 3 ዘፈቀደ: γ | 4 ሕዝቅያስ፡ ይኩንክሙ: trans. E | 5 እምኀበ፡ ሰብእ:
add. L | 6 om. L; እምኀበ፡ እግዚአብሔር: add. V | 7 ኢኀደግነ: δH | 8 om. L | 9 እግዚእ: γ | 10 ለእግዚአብሔር፡
ወውእቱ፡ ዘፈቀደ፡ ይኩን: add. L | 11 ተንሥአ: ሶቤሃ: tra. V | 12 om. D | 13 om. L | 14 ይበክዩ: β | 15 ወንረክብ: D| 16
om. L | 17 ወይለነ፡ አሌለነ፡ አቡነ፡ ወዘንተ፡ ብሂሎሙ፡ በከዩ ዓቢየሙ፡ ወንዑሶሙ: add. L | 18 om. L | 19
እምአርድእቲሁ: EF | 20 አኖፊጦስ: L; ወአቡነ፡ አኖርዮስኒ: V | 21 ምስሌሁ: add. γ; ምስሌሆሙ: ወሖረ፡ ብፁዕ፡
ፊሊጶስ፡ እንዘ፡ ይትፌሣህ፡ ከመ፡ ዘተጸውአ፡ ውስተ፡ በኣለ፡ ከብካብ፡ β | 22 om. L | 23 በ ዕለት፡ ኀበ፡ ሀሎ፡
ንጉሥ: add. β | 24 በኀበ፡ ኮነ፡ ስምዓ፡ ብፁዕ፡ በጸሎተ፡ ሚካኤል: add. γ | 25 om. DEFV | 26 ሊቀ፡ ካህናት: EL |

§ [136]-1 om. FL; ወሶበ፡ በጽሐ: H; ወሶበ፡ ጸብሐ: LV | 2 ውስተ፡ መንበረ: L | 3 om. DFV | 4 om. δ | 5 om. L |
6
አምጽእዎ: δF | 7 ለንጉሥ: add. γ | 8 om. L | 9 ዮም: add. γ | 10 አቡነ: add. D | 11 መጻእኩ፡ ኅቤከ: add. β | 12
ነገረ: H: | 13 ወለእመኒ: L | 14 ነገሩ፡ አይድአኒ፡ እስኩ: add. β | 15 ፊልጶስ: add. L | 16 ወአውሥአ፡ ንጉሥ: L | 17
om. H | 18 ላዕሌየ: DL | 19 ምዕመናን: γ; ማዕምራን፡ ካህናት: γM | 20 አውሰብከ: γV | 21 ይረትዕ: γV; ኢረትዐ: D |

123
[137] ወይቤሎ፡1 አቡነ፡ ፊልጶስ፡2(F58va) እስመ፡ አስሐቱከ፡ ሰብእ፡3 ጠንቋልያን፡
ወመሠ(D25rb)ርያን፡4 ዘከመ፡ መሀሮሙ፡ ሰይጣን፡ አቡሃ፡5 ለሐሰት፡፡6(E34ra) ወሶበ፡ ሰምዐ፡
ንጉሥ፡ ዘንተ፡ ነገረ፡7 ተምዐ፡ ፈድፋደ፡ ወአዘዘ፡8 ወዓልያኒሁ፡ ይጽፍእዎ፡ እፉሁ፡9 ለአቡነ፡
ፊልጶስ፡፡ ┌
ወሶበ፡ ጸፍዕዎ፡ እሙንቱ፡ ወ(B171rb)ዓልት፡ እለ፡ ተበውሑ፡ እምኀበ፡ ንጉሥ፡10(F58va)
ወድቀ፡ አክሊሉ፡ እምላዕለ፡11 ርእሱ፡ ዲበ፡ ምድር፡፡12 ወነሥአ፡ አባ፡ አኖሬዎስ፡ ወሰዐሞ፡13
ለውእቱ፡ አክሊል፡ ወነበቦሙ፡ ለእሉ፡14 ወዓልያን፡ እንዘ፡ ይብል፡ ሀለወክሙ፡15 እግዚአብሔር፡
ይጸፍአ(L47va)ክሙ፡16 በመቅሠፍተ፡ መዓቱ፡፡17(H48vb)(M70rb)

[138] ወሶቤሃ፡1 መልአ፡ መንፈስ፡ ቅዱስ፡ ላዕለ፡ አቡነ፡2 ፊልጶስ፡ ┌

ወይቤሎ፡ ለንጉሥ፡3(F58vb)
ኢይምሰልከ፡ ዘያደሉ፡ እግዚአብሔር፡ ለገጸ፡ ሰብእ፡ ኢለንጉሥ፡ ወኢለባዕል፡4 ወስሙኒ፡5 መኰንነ፡
ጽድቅ፡ ው(E34rb)እቱ፡6 ┌
ዘይለብስ፡ ልብሰ፤ ፍዳ፡7 ወይትሞጣሕ፡ ሞጣሕት፡ በቀል፡ ከመ፡
ይትቤቀሎሙ፡8 ለጊጉያን፡9 በዕለተ፡ ደይን፡ ዓዲ፡10 ይቀንት፡ ርትዐ፡11 ከመ፡ ይፍታሕ
ሎ(D25va)ሙ፡ በጽድቅ፡12 ለእለ፡ ተገፍዑ፡ እምነገሥት፡ ገፋዕያን፡13(F59ra) ┌
ለፈጽሞ፡ ቃል፡
ዘተብህለ፡ ውእቱ፡ ይኴንና፡ ለዓለም፡ በጽድቅ፡ ወለአሕዛብኒ፡ በርትዕ፡፡14

[139] ኢሰማዕከኑ፡ ኦንጉሥ፡ ዘከመ፡1 አዘዙ፡ ሐዋርያት፡

┌ ┌
ዘይቤሎሙ፡ እግዚእነ፡ ዘኪያክሙ
ሰምዐ፡ ኪያየ፡ ሰምዐ፡ ወዘለክሙ፡ አበየ፡ ሊተ፡ አበየ፡ ይቤሉ፡ እሙንቱ፡2 ለእ(B171va)መ፤ ኮኑ፡3
ውሉደ፡ ጥምቀት፡ ኢያውስቡ፡(M70vb) ዘእ(V47ra)ንበለ፡ አሐቲ፡ ብእሲት፡ ወእመ፡ ሞተት፡ ያወስብ
አሐተ፡4 ለእመ፡ ኢክሀለ፡5 ተዐግሦ፡ ወለእመ፡6 አውሰበ፡ ሠለስተ፡ እንዘ፡ ኢይትኌለቊ፡ ምስለ፡
ክርስቲያን፡7 ውስተ፡ መርዔቱ፡ ለክርስቶስ፡፡ ዘንተኒ፡ ይቤሉ፡8 ለብእሲ፡ ዘሞተት፡ ብእሲቱ፡
ወለብእሲትኒ፡ ዘሞተ፡ ምታ9፡፡ ወእንተሰ፡ ገበርከ፡10 ዘእንበለ፡ ሕግ፡ እንዘ፡ ነሐዝን፡11 በእንተ፡12
አብዝኆ፡13 ብእሲት፡ ገበርከ፡ ዘየአኪ፡ እምዝ፡14 ወኮንከ፡ ከመ፡ ነኪር፡(D25vb) በአውስቦ፡(F59va)
እምከ፡፡
Consulted witnesses (BDEFHLMV)

§ [137]-1 ብፁዕ: add. D | 2 ኦኅርቱም፡ ወእቡድ፡ ዘአልብከ፡ ልብ: add. γ | 3 om. β | 4 ወይ፡ ለከ፡ ወሎሙሂ: add.
L | 5 አቡሆሙ: L | 6 ወናሁ፡ ርስትክሙ፡ ገሃነመ፡ እሳት: add. L | 7 እም፡ አፉሁ፡ ለአቡነ፡ ፊልጶስ: add. LV | 8
ወሶቤሃ፡ ጸፍዖ፡ ወዓሌ፡ ንጉሥ፡ ለብፁዕ፡ ፊልጶስ: β | 9 om. DEF | 10 om. β | 11 እምዲበ: β | 12 ውስተ፡ ምድር: V | 13
እምድር፡ ወሰዐማ፡ ለአክሊል፡ ወረገሞ፡ ለውእቱ፡ ወዓሊ፡ ንጉሥ: add. β | 14ለእሙንቱ: D | 15 om. β; ሀለወ፡
ይጸፍአክሙ: DEF | 16 ይጸፍአከ: β | 17 ወይቤሎ፡ ንጉሥ፡ ለአቡነ..ኢታስተበቁዕ፡ ለንጉሥ: add. V |

§ [138]-1 om. LV | 2 ብፁዕ፡ V | 3 om. H | 4 ወኢለነዳይ፡ ኢይፈርሆ፡ ለንጉሥ..በከመ፡ ምግባሩ: add. β | 5

ለእግዚእየ: add. V | 6 om. γ | 7 ወይትዓጸፍ፡ ሞጣሕተ፡ በቀል: LV | 8 ይቀትሎሙ: γ | 9 እለ፡ ከማከ: add. L | 10
om. H | 11ኢያድልዎ: add. LV | 12 om. V | 13 ዕልዋን፡ ወይቤሎ፡ ንጉሥ፡ አኮ፡ ዘገበርኩ፡ በዝሙትየ..ከመ፡
አረሚ: add. β | 14 om. β |
§ [139]-1 om. β | 2 om. MV | 3 om. D | 4 om. L | 5 ኢይክል: M | 6 om.: E | 7 om. D; ውእቱ፡ add. B | 8 ዘንተ፡
ይቤሉኒ: E | 9 ከመዝ፡ ይኤዝዞሙ: add. D | 10 ገብርከ: F | 11 ኀዘን: add. H | 12 om. L | 13 አብዛሕከ: D | 14
እምዝገበርከ: D; ገበርከ: add. L |

124
[140] ወሶቤሃ፡ ተምዐ፡1 ንጉሥ፡ ወአዘ(L48rb)ዘ፡ ይዝብጥዎ፡ ለአቡነ፡ ፊልጶስ፡፡2 ┌
ወሶበ፡ ዘበጥዎ፡3
ውሕዘ፡ ደም፡ እምአፋሁ፡ ወእምአእናፊሁ፡፡4 ወተፈሥሐ፡ ቅዱስ፡ እስመ፡ ቀደመ፡5 ከዊነ፡ ስምዕ፡6
በሀገረ፡ ኢት(V47rb)ዮጵያ፡፡7 ወአዘዘ፡ ንጉሥ፡8 ይቅሥፍዎ፡ በጥብጣቤ፡ ┌ዘሐብል፡ ለአቡነ ፊልጶስ፡9
ወቀሠፍዎ፡(E34vb) እስከ፡ ይትረአይ፡ አዕፅምተ፡10 ገቦሁ፡ ወተዝሕቀ፡ አነዳ፡ ሥጋሁ እምክሣዱ፡
እስከ፡ ሐቋሁ፡፡11(F59vb) ወእምዝ፡ ሶበ፡ ኀደግዎ፡ ዘቢጠ፡12 ውሕዘ፡ ደሙ፡(D26ra) ከመ ማይ፡፡
ወመጽኡ፡ አርዳኢሁ፡ ወነሥእዎ፡(B171vb) ውስተ፡ ማኅደሪሆሙ፡ ዘሀሎ፡ በታዕካ፡፡13 ወደሙ፡
┌

ለቅዱስ፡14 ኮነ፡ እሳተ፡ ወአንበልበለ፡፡15 ወዓዲ፡16 አዘዘ፡ ንጉሥ፡17 ይቅሥፍዎሙ፡ ለአርዳኢሁ፡፡

[141] ወይቤልዎ፡ ሐራ፡1 ለምንት፡ ትቀሥፎሙ፡2 ወለምንት፡ አዘዝከነ፡3 ናሁ፡ ለአቡሆሙ፡4

ዘተቀሥፈ፡ ኮነ፡ ደሙ፡5 እሳተ፡ ወጐየይነ፡(F60ra) ከመ፡ ኢያውዕየነ፡6 ወኀበ፡ ነጥበ፡ ደሙ፡
ይ(V47va)ከውን፡ እሳተ፡፡ ወሶቤሃ፡ አዘዞሙ፡7 ንጉሥ፡8 ለሠራዊቱ፡ ከመ፡ ያጥፍኡ፡ ውእተ፡ እሳተ፡9
ወይክዐዉ፡ ውስቴ(E35ra)ቱ፡ ማየ፡፡10 ወወፅኡ፡ ሠራዊተ፡ ንጉሥ፡11 ጸዊሮሙ፡12 ብዙኀ፡ ቀሡታተ
┌

ወከዐዉ፡ ማየ፡13 ላዕሌሁ፡ ወኢጠፍአ፡ እሳት፡ ባሕቱ፡14(M71rb) ተለዐለ፡ ከመ፡ ዘወጥሑ፡15 ዕፀ፡
ይቡሰ፡ ወሣእረ፡16 ወማይኒ፡ ኮነ፡ እሳተ፡ ┌
ከመ፡ ዘተገብረ፡ ለኤልያስ፡ ነቢይ፡ አመ፡ በ(F60rb)ልዐ
መሥዋዕቶ፡፡17 ወጐዩ፡ ኵሎሙ፡ ሰራዊተ፡ ንጉሥ፡ ወዜነውዎ፡ ለንጉሥ፡ ┌ከመ፡ ኮነ፡፡18

[142] ወተንሢኦ፡1 ንጉሥ፡ ሖረ፡2 ህየ፡ ምስለ፡ ሠራዊት፡ ብዙኅ፡3 ወርእየ፡ እሳተ፡4 እንዘ
ይነድድ፡፡5 ┌
ወሶበ፡ ነጸረ፡ ዘንተ፡6 አዘዘ፡ ይኅድግዎሙ፡ ለቅዱ(B172ra)ሳን፡ ዘቢጦተ፡7 ወውእቱኒ፡8
ጐየ፡ እምፍርሃተ፡ እሳት፡፡9 ወሶቤሃ፡ ጸለየ፡10 አቡነ፡ ፊልጶስ፡ ኀበ፡ እግዚአብሔር፡ ከመ ይጥፋእ፡
እሳት፡(L48vb)(H49vb) እ(F60va)ንዘ፡ ይብል፡ ኦእግዚኦ፡ ናሁ፡ አርአይከ፡ ተኣምራቲከ፡ ላዕለ፡
ቅዱሳኒከ ወይእዜኒ፡ አዝዝ፡(V47vb) ከመ፡(D26rb) ይጥፋእ፡ እሳት፡ ወሶቤሃ፡ ጠፍአ፡ ወአርዳኢሁሰ፡11
ለብፁዕ፡12 አስተጋብኡ፡ ግማደ፡13 ሥጋሁ፡ ወደሙ፡14 ከመ፡ ይኩን፡ ፈውሰ፡ ወበረከተ፡፡15

Consulted witnesses (BDEFHLMV)

§ [140]-1 ተምዕዐ፡ V | 2 ለቅዱስ: HLV | 3 om. β | 4 om. V | 5 ተደመ: M | 6 ስምዕ፡ከዊነ: tra. V | 7 እስመ፡
እስጢፋኖስ፡ ቀደመ፡ ስምዓ፡ በኢየሩሳሌም፡ ወእስጢፋኖስኒ፡ ወልደ፡ ፋሲለደስ፡ በአንጾኪያ፡ ወዝንቱሰ፡
አቡነ፡ ፊልጶስ፡ በኢትዮጵያ፡ ወእምዝ፡ add. β | 8 በቁጥአ: add. L | 9 om. LV | | 10 አፅመ ገቦሁ: γ | 11 እስከ፡
ታሕተ፡ ዘባኑ: LV | 12 om. H | 13 om. γ | 14 om. LV | 15 ወነበልባል: β | 16 ወሶበ: β | 17 om. L |

§ [141]-1 መኳንንት: γ | 2 ትኤዝዝ: β | 3 ትኤዝዘነ: δ | 4 om. β | 5 ደሙ፡ ኮነ: V | 6 እሳቱ: add. V | 7 አዞሙ: F;
አዘዘ: V | 8 om. HL | 9 om. L; እሳተ፡ ውእተ: B | 10 om. γ | 11 om. γ | 12 om. β | 13 በአሐቲ፡ ጊዜ፡ በበ፡ ምዕት:
add. HV | 14 ዳዕሙ: γ | 15 ዘይወድዩ፡ ቦቱ: HLM; ዘወድዩ: V | 16 om. L | 17 om. β | 18 om. β |

§ [142]-1 እመንበሩ: add. L | 2 ወበጽሐ: add. γ | 3 ብዙኀን: D | 4 ዘተለዓለ፡ እስከ፡ ደመና፡ add. DFLH | 5
እሳት: add. D | 6 om. D | 7 ዘቢጦሙ: γ | 8 ወንጉሥኒ: L | 9 እሳተ፡ እምፍርሃት፡: B | 10 ወጸለየ: ሶቤሃ፡ γ | 11
ወወሰድዎ፡ አርዳኢሁ: L | 12 ፊልጶስ፡ ወቅራፈ፡ ሥጋሁኒ፡ ወደሙኒ፡ አውኪፎሙ፡ በአጽርቅት፡ ወሰዱ: LM |
13
ወትራፈ: M | 14ወዳዕሙ: DEF | 15 ለፈውስ፡ ወለበረከት: DEF; ከማሁ፡ ይኩኖ፡ ለፍቅሩ፡ ለዓለመ፡ ዓለም፡
ለፍቅሩ፡ ወልደ: ጊዮርጊስ: add. F |
125
[143] ወበሳኒታ፡1 ገብአ፡ ንጉሥ፡ እምኀበ፡ ጐየ፡ ወነበ(F60vb)ረ፡ ዲበ፡ መንግሥቱ፡2 ወአዘዘ
ያምጽእዎ፡ ለአቡነ፡ ፊልጶስ፡3 ወአምጽእዎ፡ አሲሮሙ፡ እደዊሁ፡4 ድኅሪተ፡5 ወአቀምዎ፡ ቅድሜሁ፡
ለንጉሥ፡፡ (M71va) ወካዕበ፡6 አዘዘ፡ ንጉሥ፡7 ይክልእዎ፡8 አልባሲሁ፡ ወያቅምዎ፡9 ┌
እንዘ፡ ዕሩቅ፡
ውእቱ፡፡10 ወይቤሎ፡11 ንጉሥ፡ አንተ፡ መነኮስ፡ ኅፈር፡ ወይቤሎ፡ አቡነ፡ ፊልጶስ፡ ኅፈርሰ አንተ፡
ኅፈር፡12 ዘታወስብ፡ እ(E36ra)መከ፡ ከመ፡ እንስሳ፡13 እለ፡ አል(F61ra)ቦሙ፡ ልብ፡፡ ሊተሰ
14 15
ይደልወኒ፡ ከመ፡ እቁም፡ ዕራቅየ፡ መሬት፡ ቅድመ፡(H50v ) a
መሬት፡ እስመ፡16
ለእግ(L49ra)ዚእነሂ፡17 ንጉሠ፡ ስብሐት፡ አዕረቅዎ፡ አል(B172rb)ባሲሁ፡ አይሁድ፡ ዐማፅያን፡18
┌

ወሰቀልዎ፡19(D26va) ዲበ፡ ዕፀ፡ መስቀል፡ ┌

ከመ፡ እቡስ፡፡ ወባሕቱ፡ ኢይምሰልከ፡20 ዘአኀፍር፡21
አነ፡ አላ፡ እትሐሠይ፡ ወእትፌሣሕ፡(V48ra) ┌
ጥቀ፡ እስመ፡ ጾርኩ፡ ታሕጻጸ፡ ሕማሙ፡ ለክርስቶስ
በሥጋየ፡፡22 ኅፈርሰ፡ አን(F61rb)ተ፡ ዘትቀውም፡ ዕራቀከ፡ ቅድመ፡ ምኵናኑ፡ ለክርስቶስ፡ ወቅድመ፡
አእላፍ፡23 መላእክቲሁ፡24 አንሰ፡ ኢየኀፍር፡ እስመ፡ ዘሀሎ፡ ኀቤየ፡25 ሀሎ፡ ኀቤከ፡ ወዘሀሎ፡ ኀበ፡
አዋልድየ፡26 መነኮሳይያት፡27 ኀበ፡ አንስቲያከ፡ ሀሎ፡ ዘኮንከ፡ ላዕሌሆን፡28 ┌ከመ፡ ሐርጌ፡ ወጠሊ፡፡29

[144] ወሶቤሃ፡ ተምዐ፡1 ንጉሥ፡2 ወአዘዘ፡ ከመ፡ ይንጽዩ፡ ኀፍረተ፡ ሥጋሁ፡፡3 ወይቤሎ ብፁዕ፡4
ፊልጶስ፡ ሠናየ፡ ገበርከ፡ እስመ፡5 ከላእከ፡ ር(F61va)ስሐተ፡ ኃጣውእየ፡፡6 ወዓዲ፡7 አዘዘ ንጉሥ፡8
ያዑድዎ፡9 ውስተ፡ ታዕካሁ፡10 ለአቡነ፡ ፊልጶስ፡ እንዘ፡ ዕሩቅ፡(M71vb) ውእቱ እምልብስ፡11 ከመ፡
ይነጽርዎ፡ በትዕይንት፡ ዕድ፡ ወአንስት፡(H50vb) ወዕቁባቲሁ፡12 ለንጉሥ፡፡(B172va)
ወእምዝ፡13(D26vb) ወሰድዎ፡ አሲሮሙ፡ ድኅ(L49rb)ሪተ፡ ከመ፡ ሰራቂ፡ ወወዐለ፡ ይእተ፡ ዕለተ፡ እንዘ
የዐውድዎ፡ ወበከዩ፡ ኵሎሙ፡ መሃይምናን፡ ሶበ፡ ር(V48rb)እዩ፡14 ዕርቃኖ፡ ለ(F61vb)አቡነ፡
ፊልጶስ፡፡ ወሶበ፡ አብጽሕዎ፡ ኀበ፡ አንስቲያ፡ ንጉሥ፡ ይቤላሁ፡ ለብፁዕ፡ ኅፈር፡ ኦመነኮስ፡፡
ወብፁዕ ይቤሎን፡15 ኅፈራሰ፡ አንስት፡ አንትን፡(E36ra) ምስለ፡ ምትክን፡ አውሳቤ፡ እሙ፡16
ወተዐዳዌ፡ ሕግ ወንጌላዊ፡፡ ካዕበ፡ ይቤሎን፡17 ኅፈራሰ፡ አንትን፡18 ዘትትወሰባ፡19 ለ፡20 ምት፡
┌

ሐማት፡ ምስለ፡ መርዓት፡፡21

Consulted witnesses (BDEFHLMV)

§ [143]-1 ወሶበ፡ ጸብሐ፡ β | 2 ውስተ፡ መንበረ፡ መንግሥቱ፡ L | 3 om. D | 4 om. EH | 5 ድኅሪተ፡ እደዊሁ: D | 6
om. δ γ | 7 om. B | 8 ይክኡ: BDEF; ይክልኡ፡ V | 9 ወያዕርቅዎ: E; ወአቀምዎ: ከመ፡ ሕፃን፡ V | 10 om. L | 11
ወአውሥአ: β | 12 om. DEF | 13 ከመ፡ ነኪር: γM | 14 ወአንሰ፡ ቆምኩ: LM | 15 om. D | 16 om. γ | 17 ሰቀልዎ፡ ዕራቆ፡
ዲበ፡ ዕፅ: add. M | 18 om. L | 19 ዕራቆ: add. L | 20ይመስለከ: DEF | 21 om. V | 22 om. β | 23 om. β | 24 አሜሃ: add. V |
25
ረዳኤ፡ ምንዱባን፡ ክርስቶስ: add. D | 26ውስተ፡ አሐትየ: V |27 om. β | 28 ላዕሌሆሙ: LV |29 ከመ፡ ፈረስ: β

§ [144]-1 ተምዕዓ: F | 2 om. β | 3 ፀጉረ፡ ኀፍረቱ፡ ለቅዱስ: γ | 4 om. E | 5 om. L | 6 ኀጢአትየ: β | 7 ወካዕበ: γ | 8 om.
D | 9 ለቅዱስ፡ ዕራቆ: add. L | 10 ቅድመ፡ ትዕይንት፡ ወቅድመ፡ አንስቲያሁ: γ | 11 እምልብ: DEF | 12 ቅድመ፡
ትዕይንቱ፡ ወቅድመ፡ አንስቲያሁ: β |13 om. D | 14 ርእዩኬ: δ | 15 ወይቤላሆን: γ; ለእማንቱ፡ አንስትያ: add. MV
| 16 ከመ፡ ይሁዳ: add. β | 17 om. β | 18 ዘትሐውራ: add. H | 19 ከመ፡ አንስትያ፡ ፈረስ: add. γ; ከመ፡ አንትን፡
ፈረስ: M | 20 ለ፬: DH | 21
መርዓት፡ ምስለ፡ ሐማት: V |
126
[145] ወእማንቱኒ፡ መበለታት፡ ┌
እለ፡ የሐውራ፡ ዕራቃቲሆን፡ ም(F62ra)ስለ፡ አቡሆን፡፡1
ወይቤላሆን፡2 ለንግሥታት፡ ኅፈራ፡ አንስት፡3 አንትን፡4(H51ra) እስመ፡ ንሕነሰ፡ ተሐፀይነ፡
┌
ለ፡ ምት፡ ድንግል፡ ክርስቶስ፡5 ወለሊክን፡ ተሐውራ፡ በዝሙት(L49va)ክን፡ ኀበ፡
ብእሲ፡(M72ra) ┌
እንዘ፡ አንትን፡ ወ፡ ፍቅድ፡6 ከመ፡ አዋልደ፡ ቃየን፡፡ ወዘትሬእያ፡
ኀፍረተ፡ አቡ(V48va)ነ፡ ሀሎ፡ ኀበ፡ ምትክን፡7 ወዘትሬእያ፡ ኀፍረተ፡ ዚአነ፡8 ሀሎ፡
ኀቤክን፡፡(D27ra) ወባሕቱ፡ ለእመ፡ ኢሀሎ፡ ኀቤክን እምተኀፈ(F62rb)ርነ፡9 አንትን፡ እስመ፡
ትቀውማ፡10 ዕራቃቲክን፡ ቅድመ፡(E36rb) መኰንነ፡11 ኵሉ፡ ፍጥረት፡ በፍ(B173ra)ርሃት፡
ወበረዓድ፡፡ ወበውእቱ፡ ጊዜ፡12 አውፅእዎሙ፡13 ለሰማዕታት፡ እንዘ፡ ይስሕብዎሙ፡ ከመ፡
ከልብ፡፡14

[146] ወ(H51rb)ብፁዕሰ፡ አቡነ፡ ፊልጶስ፡ ይትፌሣሕ፡ በአንተ፡ ኵሉ፡ ምንዳቤ፡1 ዘበጽሐ፡2

ላዕሌሁ፡ እንዘ፡ ይብል፡ ስብሐት፡ ለከ፡ እ(F62va)ግዚኦ፡ እስመ፡ ከፈልከኒ፡ ዘንተ፡3 ዐቢየ፡
ሀብተ ከመ፡ እሕምም፡ በእንተ፡ ስምከ፡ ቅዱስ ፡ወባሕቱ፡ ረ(L49vb)ሲ፡ ሊተ፡4 ዘንተ፡5
ለስርየተ፡ ኃጣውእየ፡፡6 ወሶበ፡ ኮነ፡ ጊዜ፡7 ምሴት፡ አዘዘ፡ ንጉሥ፡ ያምጽኡ፡8 ከለባተ፡ እለ፡9
ይእኅዙ፡ አናብስተ፡10 ወለብፁዕሂ፡ አቡነ፡ ፊልጶስ፡ አብጽሕዎ፡ ወአቀምዎ፡11 ቅድሜሁ፡ እንዘ፡
ዕሩቅ፡ ውእቱ፡12 ወእሱር፡(M72rb) እደዊሁ፡(F62vb) ድኅሪተ፡፡13 ወይቤሎ፡ ንጉሥ፡14
ተኀፍርኑ፡15 ይእዜ፡፡ ወይቤሎ፡ አቡነ፡ ፊል(D27rb)ጶስ፡ ኦኅፋር፡16 ምንተ፡ ኮንኩ፡
ብሂ(H51va)ልየ፡ አኀፍር፡ አነ፡ ኅፈርሰ፡ አንተ፡ እስመ፡ ተመዋእከ፡ በ፡ መነኮስ፡17 ምውት፡
ወነዳይ፡ ወተምዐ፡ ንጉሥ፡ ወይቤ እመሰ፡ ሞእከኒ፡ ትሬእየኒ፡፡ ወይቤ፡ ንጉሥ፡18 አይቴ፡
ሀለዉ፡ ከለባት፡ ዘእቤ አምጽእዎ(F63ra)ሙ፡፡ ወይቤልዎ፡19 ነዮሙ፡ እግዚእ፡፡ ወይቤ፡
ኅድግዎሙ፡20 ወፍትሕዎሙ፡21 እማእሰር፡22 ከመ፡ ይንትፍዎ፡23 ምስለ፡ ቊሰሊሁ፡፡24
┌
ወገብሩ፡(B173rb) ወዓልት፡ በከመ፡ አዘዘ፡፡ ወሖሩ፡ ኀቤሁ፡25 እንዘ፡ ይረውጹ፡፡

Consulted witnesses (BDEFHLMV)

§ [145]-1 om. D | 2: ይቤሎን፡ B | 3 om. DFH | 4 ወሕሰራ: γ | 5 ለመርዓዊ፡ ሰማያዊ: add. β | 6 om. L | 7 om. H; ኀበ:
D | 8 ኀፍረተ፡ ኪያነ: V |
9
እምኀፈርነ: DFV; እም ተኀፈርነ፡ ወእመሰ፡ ዘሀሎ፡ ሀቤነ፡ ሀሎ ፡ ኀቤከን፡ ምንት፡
ያሀፍረነ፡ ኀፊርሰ፡ ራቀ ቀዊም፡ ቅድመ፡ እግዚአብሔር፡ ወአንትን፡ ተሐፍራ: add. LM | 10 ተሐውራ: BDEF | 11
ምኩናነ: DF; መኮንነ፡ ጽድቅ፡ V | 12 ወሶቤሃ: MV | 13 አውፅእዎ: M | 14 አክልብት፡ አሲሮሙ፡ ድኅሪተ: β |

§ [146]-1 ምንዳቤያት: γ | 2 ዘኮነ: β | 3 om. D | 4 om. D; እግዚኦ: add. LV | 5 om. β | 6 ኀጢአትየ: γ | 7 om. D | 8
ያውጽኡ: γ | 9 እንዘ: E | 10 ወአናምርተ፡ V; ወአምጽእዎሙ፡ ወካዕበ፡ አዘዘ፡ ያምፅእዎ፡ ለአቡነ፡ ፊልጶስ፡
ሰማዕት፡ add. V | 11 ወአቅምዎ: F | 12 አሲሮሙ፡ ድኅሪተ: γ | 13 አቀምዎ፡ ዕራቆ፡ አሲሮሙ፡ ድኅሪተ፡ በከመ፡
አውዓልዎ: add. β | 14 om. L | 15 ኢኀፈርከኑ: V; ኅርቱም: add. β | 16 አኀፈርከኑ: LV | 17 om. H | 18 om. L | 19
ወይቤ: E; ሐራሁ: add. V | 20 ሰዱ፡ ይንትፍዎ፡ ወሰደድዎሙ፡ β | 21 ወፍትዎሙ (sic): F | 22 om. M | 23 ከመ፡
ይንፍትዎ: E | 24 ወሰደድዎሙ፡ ለእሙንቱ፡ ከለባት፡ ወመጽኡ: add. L | 25 om. β |

127
[147] ወባረ(L50ra)ከ፡ ቅዱስ፡1 በእገሪሁ፡2 ላዕለ፡ ከለባት፡3 ወእደዊሁሰ፡ ክልቱፋት፡4 ወእሱራት
┌

ድኅሪተ፡ ከመ፡ ኢይክድን፡ ኀፍረቶ፡5(V49ra) ቦቶን፡5 ወበእ(F63rb)ንተዝ፡ ባረከ፡6 በእገሪሁ፡፡7 ወሶበ

ርእይዎ፡ ┌
ለአቡነ፡ ፊልጶስ፡8 እሙንቱ፡ ከለባት፡9(H51vb) አንገርገሩ፡10 ታሕተ፡ እገሪሁ፡ ዘከመ
ይኤምኅዎ፡፡ ወገብኡ፡ ውስተ፡ መካናቲሆሙ፡ እንዘ፡(M72va) አልቦ፡ ዘይነክይዎ፡11 ወኢምንትኒ፡፡12
ወይቤሎ፡(D27va) ┌
ብፁዕ፡ አቡነ፡ ፊልጶስ፡13 ለንጉሥ፡14 ┌
ኅፈር፡ ኦንጉሥ፡15 እኩየ፡ አሚን፡16
እስመ፡ ናሁ፡ ተመዋእከ፡ ምስለ፡ ከለባቲከ፡ በኀይለ፡(F63va) እግዚእየ፡ ኢየሱስ፡ ክርስቶስ ┌
ሎቱ፡
ስብሐት፡15 ምንተ፡ ትብል፡ ይእዜ፡፡

[148] ወሶቤሃ፡ ተምዐ፡1 ንጉሥ፡ ወኮነ፡ ከመ፡ ስኩር፡ እስከ፡ ፈቀደ፡ ይርግዞ፡2(L50rb) በኵናት፡፡
ወተንሥአት፡ ንግሥት፡3 ወሠጠጠት፡ አልባሲሃ፡ አኀዘቶ፡ ለንጉሥ፡ ወትቤሎ፡ ለምንት ትትበአስ፡
ምስለ፡ ዝንቱ፡(V49rb) መነኮስ፡(E37ra) ውእቱሰ፡ ይፈ(H52ra)ቅድ፡ ያግብእ፡4 ነፍሶ፡ ውስተ፡ እዴከ፡፡
ወሶቤሃ፡5 ነሥእዎ፡ ሐራ፡(F63vb) ወአግሐሥዎ፡6 እምኀበ፡ ንጉሥ፡7 ለአቡነ፡ ፊልጶስ፡
ወአልበስዎ፡8(B173va) አልባሲሁ፡፡ ወይቤልዎ፡ ለምንት፡ ትፀርፍ፡9 ከመዝ፡10 ┌
ላዕለ፡ ንጉሥ፡11
ኢተአምርኑ፡ ከመ፡ ቦ፡12 ሞት፡ ወሕይወት፡ ውስተ፡ እዴሁ፡፡

[149] ወይቤሎሙ፡ አቡነ፡1 ፊልጶስ፡ ለሐራ፡2 ኢያእመርክሙኑ፡ ደ(M72vb)ቂቅየ፡ ዘይቤ፡

3 4 5 b 6
እግዚእነ፡፡ በወንጌል፡ ቅዱስ፡ ኢትፍርህዎሙ፡ ለእለ፡ ይቀት(D27v )ሉ፡ ሥጋክ(F64ra)ሙ፡
┌
ወለነፍስክሙሰ፡ ኢይክሉ፡ ቀቲሎታ፡ ፍርህዎሰ፡ ለዘይክል፡ ይቅትል፡ ነፍሰ፡ ወሥጋ፡ ወያሀጕል፡
በውስተ ገሃነም፡፡7 ምንት፡ ሕይወቱ፡ ለዝ፡8 ኅሱር፡፡ እመ፡ ተውህበ፡9 ለኰንኖ፡ ሥጋ፡10
ወሕይወታሰ፡ ለነፍስ፡ ኀበ፡ እግዚአብሔር፡11 ዘይኴንን፡(L50va) ሕያዋነ፡ ወሙታነ፡ አመ፡ ምጽአተ፡
መንግሥቱ፡ ለፍዳ፡፡12

Consulted witnesses (BDEFHLMV)

§ [147]-1 om. M | 2 በእደዊሁ፡ ክቱፋት: β | 3

ቅድመ፡ ከለባት: M; om. H | 4 ክቱፋት: γ | 5 om. L; ወእንዘ:
ይመስሎሙ፡ ዘየሐፍር: add. HV | ቦረከ: (sic) V | 7 በእደዊሁ፡ቅድመ፡ አክልብት፡ MV | 8 om. γ | 9አክልብት:
6

L | 10 እንጉርጉሩ: E | 11 ዘይሬስይዎ: V | 12 ምንተ፡ ዘይሬስይዎ፡ ወተምዓ፡ ንጉሥ፡ ወጥህረ፡ ከመ፡ አንበሳ፡

ወሶበ፡ ርዕዮ፡ ብፁዕ: ፊልጶስ፡ አክሞሰስ: add. L | 13 om. DEF β | 14 አቁልቢን: V; ኦቁጥቢጥ: γ | 15 om. β | 16
ወእኩየ፡ ሚን: V | 17 om. γ |

§ [148]-1 ተምዕዐ: B | 2 ይደርብዮ: γV | 3 ሶቤሃ: add. L | 4 ያግብእከ: E; ከመ፡ ያግብእ፡ V | 5 ወአሜሃ: L | 6

ወአውጽእዎ: H | 7 እምገጸ፡ ንጉሥ: L | 8

om. H | 9
ትጸርፎ፡ ለንጉሥ: γ | 10
om. L; ከመዝ፡ትፀርፍ፡ V | 11

ለንጉሥ: β | 12 ከመ፡ ቦቱ: γ |

§ [149]-1 ብፁዕ፡ V | 2 om. β | 3 እግዚእየ: B | 4 om. DEF | 5 ኢትርህዎሙ: H | 6 ይቀትሉክሙ: B | 7 om. L;

እሳት: add. DEF | 8 ለዝንቱ፡ β | 9 ተውህበሁ: E; ተውህበ: D; ተበውሐ፡ BF | 10 እስመ፡ ሥጋ፡ ይኬንን: γ | 11 ኀበ፡
እግዚእየ፡ ኢየሱስ፡ ክርስቶስ: β | 12 om.L; ወአንከሩ፡ ኵሎሙ፡ ሶበ፡ ርእዩ፡ ጽንዓ፡ ሃይማኖቶ፡፡ ወፈድፋደ፡
ያነክሩ፡ ወዘንተ፡ ኵሎ፡ ተቀሢፎ፡ እስከ፡ ይትርአይ፡ አዕፅምተ፡ ገበዋቲሁ፡ ወየሐውር፡ ከመ፡ ዘኢለከፎ፡
ምንተኒ፡ add. β |

128
[150] ወተማከረ፡ ንጉሥ፡1 ምስለ፡(F64rb) እሊአሁ፡2 አሜሃ፡3 አስሐትዎ፡ እሉ፡ በምክሮሙ፡4 እንዘ፡
ይብሉ፡ ምንተ፡ ትትጋደል፡ ምስለ፡ ዝንቱ፡5 መነኮስ፡፡ ወባሕቱ፡6 ይሰደድ፡7 እምሀገርከ፡ ወይሙት፡
በህየ፡ እስመ፡8 ኢይገርር፡ ለትእዛዝከ፡9 ወበዝምክር፡10 ሠምረ፡ ንጉሥ፡፡ ወሶበ፡ ጸብሐ፡ ፈነወ፡11
ላእካነ፡ ኀበ፡ ዝኩ፡ ብፁዕ፡ አቡነ፡12 ፊልጶስ፡ እንዘ፡ ይብል፡ ተሰደድ፡(M73ra) እምሀገርየ፡13
ወእምይእዜሰ፡ ኢትሬ(B173vb)ኢ፡ ገጽየ፡፡(F64va) ወበጽሑ፡ ላእካን፡(H52va) ወዜነውዎ፡ ለብፁዕ
ሰማዕት፡ አቡነ፡14(D28ra) ፊልጶስ፡ ኵሉ፡(L50vb) ዘይቤ፡ ንጉሥ፡፡
┌

[151] ወይቤሎሙ፡ አቡነ፡1 ለላእካን፡2 በልዎ፡ ለንጉሥክሙ፡3(V49vb) ሠናየ፡ ገበርከ፡ ላዕሌየ፡

እስመ፡ ረሰይከኒ፡4 ከመ፡ እፈጽም፡ ዘይቤ፡ እግዚእነ፡ ኢየሱስ፡ ክርስቶስ፡ ዘአንተ፡ አለውኮ፡5 ሶበ፡
┌

ይሰድዱክሙ፡ እምዛቲ፡ ሀገር፡ ጐዩ፡ ውስተ፡ ካልእት፡ ሀገር፡6 በእንተዝ፡7 እሰደድ፡ አንሰ፡
እምሀገርከ፡8 ወአን(F64vb)ተ፡ ምስለ፡ አንስቲያከ፡9 ┌
ወምስለ፡ ሰብእ፡ እለ፡ ከማከ፡10 አሜሃ፡
ትሰደዱ፡ እመንግሥቱ፡ ለእግዚእነ፡ ኢየሱስ፡ ክርስቶስ፡ ┌ወኪያየሰ፡ ያርሕቀኒ እምግባሪከ፡11 እኩይ፡
ወእምርእየ፡ ገጻት፡12 ┌
ዘምሉእ፡ መዓተ፡፡13 ወዘትቤለኒ፡14 ኢትሬኢ ገጽየ፡ ┌
እም(H52vb)ይእዜሰ፡
እሙነ፡15 ተነበይከ፡ ላዕለ፡ ርእስከ፡ እንዘ፡ ይመስለከ፡ ዘትጌርመኒ ┌
አእምር፡ ወለቡ፡ ቃልየ፡16
ናሁ፡17 በ፡ ዓመት፡(F65ra) ትመውት፡ ወይሁብ፡ መንግሥተከ፡ ለወልድከ፡ ሰይፍ፡ አርዕድ፡፡18

[152] aከመዝ፡ በልዎ፡ ይቤሎሙ፡ ብፁዕ፡1 ፊልጶስ፡ ወዓዲ፡ ዜንውዎ፡ ለእግዚእክሙ፡(D28rb)

ንጉሥ፡ ነገረ፡ ኀቡአ፡ ዘይከውን፡ ድ(B174ra)ኅረዝ፡ አንሰ፡2 ተወከፍኩ፡ እምኔከ፡ ብዙኀ፡ ኵነኔ፡3
ካዕበ፡ ሀለወኒ፡ በዘመነ፡ ወልድከ፡ ሰይፍ፡ አርእድ፡ እትወከፍ፡ ሕማማተ፡ በእንተ ሃይማኖት፡
ርትዕት፡(F65rb) ከመ፡ አበውየ፡ ሐዋርያት፡፡ ወበዝ፡ ኢየሐዝን፡ ዳእሙ፡ እትመላእ ፍሥሓ፡ እስመ፡
ከፈለኒ፡ እሕምም፡4 በእንተ፡ ስመ፡ እግዚእነ፡5 ኢየሱስ፡ ክርስቶስ፡ ከመ እዕሪ፡6 ነጊሠ፡ ምስሌሁ፡
ለፈጽሞ፡ ቃል፡ ዘይቤ፡ ሐዋርያ፡ እመ፡ ዐረይነ፡ ሕማመ፡ ንዔሪ፡ ነጊሠ፡ ወለእመ፡ ዐረይነ፡ ሞተ፡
ንዔሪ፡ ሕይወተ፡፡ ዘንተ፡(E38ra) ቃለ፡ ወዘይመስሎ፡ ይቤሎሙ፡ አቡነ፡ ፊልጶስ፡ ለላ(F65va)እካን
ወእሙንቱ፡ ላእካን፡ ዜነውዎ፡ aለንጉሥ፡፡7

Consulted witnesses (BDEFHLMV)

§ [150]-1 om. γ | 2 መማክርቲሁ: LV | 3 om. γ | 4 በዕልወቶሙ፡ ወአሜሃ፡ አስሐትዎ: L | 5 om. L | 6 አላ: D | 7

ስድዶ: β: | 8 መስተቴ፡ ውእቱ: add. β | 9 ወኢየኀብር፡ ምስለ፡ ንጉሥ: γ | 10 ወበዝንቱ: L |11 ንጉሥ፡ add. MV | 12
ኀበ፡ ዝንቱ፡ሥርግው፡ add. L | 13 እምሀገርከ: H | 14 om. V |
§ [151]-1 ፊልጶስ: L | 2 ለላዕካነ፡ ንጉሥ: LV | 3 ኦመስሐቲ፡ አውሳቤ፡ እሙ፡ add. β | 4 ረሰይከኒ:β | 5
ትእዛዘዛቲሁ፡ ይቤ እንዘ፡ ይሜህሮሙ፡ ለአርዳኢሁ: add. L | 6 ካልእታ፡ አህጉር: γ | 7 ወናሁ፡ አነ: add. L | 8
በልዎ፡ add. V | 9 ጠንቋልያን፡ እለ፡ አሰሐቱከ: add. δV | 10 om. β | 11 om. β; እምግብርከ: γ ; እምብሩርከ: E | 12
ገጽከ: δ | 13 om. L | 14 ወዘትቤሰ: E | 15 om. γ; በከመ፡ ይቤ፡ ሐዋርያ፡ ለእመቦ፡ እምውስቴትክሙ..እኩይ: add.
β | 16 om. H; ኪያየ፡ ወበከመ፡ ትቤ: add. L| 17 እምድህረ: L| 18 ሰይፈ: ረዓድ: M; ሰይፈ፡ አርዓድ: β; ሰይፈ:
ዓራድ: EF; ሰይፈ አርድ: D; ከመዝ፡ ይቤሎሙ፡ ለላእካነ፡ ንጉሥ፡ ወዜነውዎ፡ ለንጉሥ፡ ዘንተ፡ ወተምዓ፡
ሶቤሃ፡ ወይቤ፡ ለመነኮሳትሰ፡ አልቦሙ፡ ልብ..ወተምዓ፡ ንጉሥ: add. β |
§ [152]-1 አቡነ: D | 2 በከመ: δ | 3 እምኔከ: add. DF | 4 እሕም: D | 5 እግዚእየ: EF | 6 እሰሪ: DE | 7 a-a: om: β |

129
[153] ┌
ወሶበ፡ ሰምዐ፡ ንጉሥ፡ ዘንተ፡ ነገረ፡1 አዘዘ፡ ሐራሁ፡2 ወይቤሎሙ፡ አብጺሐክሙ
ምድረ፡(L51va) ቈርቋራ፡3 ┌
ዘንተ፡ መነኮሰ፡4 ወአውፂአክሙ፡ አንቀጾ፡ ፈንውዎ፡ ይረድ፡
ም(V50va)ድረ ትግሬ፡ ወእዘዝዎ፡ ለዐቃቤ፡ አንቀጸ፡ ሀገር፡ እን(D28va)ዘ፡ ትብሉ፡5 ለእመ፡
መጽአ፡6 ኀቤከ ድኅረዝ፡7 ዝንቱ፡ መነኮስ፡ ዐላዌ፡ ንጉሥ፡ ┌
ከመ፡ ይትመ(F65vb)የጥ፡ ሀገሮ፡
ኢትኅድጎ፡8 ይፃእ፡9 ወለእመ፡ ኀደጎ፡10 እመትር፡ ርእሰከ፡፡

[154] ወተአዚ(B174rb)ዞሙ፡ ሐራ፡ መጽኡ፡ ኀበ፡ አቡነ፡ ፊልጶስ፡1 ወይቤልዎ፡ እሙንቱ፡

ሐራ፡2 ነዓ፡ ተንሥእ፡ ተሰደድ፡ ይቤለከ፡ ንጉ(M73vb)ሥ፡፡ ወካዕበ፡3 ይቤልዎ፡(E38rb) እሙንቱ፡
ሐራ፡ እንዘ፡ ይሳለቅዎ፡ ዕቡይ፡ መነኮስ መኑ፡ አገበረከ፡4 ትምጻእ፡5 ዝየ፡ እመካንከ፡6 ወመኑ፡
ኀሠ(H53va)ሠከ፡7 እምሀገርከ፡8 አኮኑ፡9 አን(F66ra)ተ በፈቃድከ፡ አምጻእከ፡ ለርእስከ፡ ዘንተ፡
ኵሎ፡ ምንዳቤያተ፡ ወመቅሠፍተ፡፡10

[155] ወይቤሎሙ፡1 አቡነ፡ ፊልጶስ፡ ሰማዕቱ፡ ለክርስቶስ፡ ኦዕልዋን፡ ┌

ወንጉሥክሙኒ ዕልው፡2
እስኩኬ፡ ንግሩኒ፡ መኑ፡ አገበሮ፡3 ለእግዚእነ፡ ኢየሱስ፡ ክርስቶስ፡ ወረደ(L51vb) እምሰማይ፡
ከመ፡ ይትወለድ፡4 እምድንግል፡5(V50vb) ወመኑ፡ አጽሐቦ፡6 እስከ፡ ሰቀልዎ፡7 አይሁድ፡
ወቀተልዎ፡(D28vb) ሰ(F66rb)ቂሎሙ፡ ዲበ፡ ዕፀ፡ መስቀል፡8 ወቀበርዎ፡ ውስተ፡ መቃብር፡፡
┌
ወባሕቱ፡ ውእቱ፡9 ተንሥአ፡ እሙታን፡ ┌
በሥልጣነ፡ መለኮት፡10 አመ፡ ሣልስት፡ ዕለት፡11
ወአግዐዞ፡(E39ra) ለአዳም፡ ወለደቂቁ፡12 ┌
እምተቀንዮ፡ ለጸላኢ፡13 ወከማሁ፡ ለነኒ፡ አዘዘነ፡
ንኩን፡ ሰማዕተ፡ በጽድቅ፡14 አንትሙሰ፡ ትኤብሱ፡15 በግብር፡ እምኀበ፡(H53vb) አቡክሙ፡
ሰይ(B174va)ጣን፡16 ወንሕነሰ፡ ንከውን፡ ሰማዕተ፡ እንዘ፡ አልቦ፡ ዘያ(F66va)ጌብረነ፡ በከመ፡
መሀረነ፡ አቡነ፡ ሰማያዊ፡ ከመ፡ ንርከብ፡ ስርየተ፡ ኃጣውኢነ፡17 በቅድሜሁ፡፡

Consulted witnesses (BDEFHLMV)

§ [153]-1 om. β; ተምዓ: add. γ | 2 ከመ፡ ይሑሩ: add. γV | 3 እስከ፡ ምድረ፡ ቈርቁራ፡V; ቁቁራ: H | 4 om. L | 5
ወበልዎ: L | 6 ወጽእ: β | 7ድኅረ፡ ዝንቱ፡ E; om. L | 8 om. H | 9 ይባእ: D |10 om. V |

§ [154]-1 ሰማዕት: add. L | 2 ንጉሥ: add. H | 3 om. L | 4 አንበረከ: H | 5 አምጻእከ: D; እምጽእከ: E | 6 እመኮንከ: M |
7
ኀሠሥከ: H | 8 እም፡ ኀበርከ: D | 9 እስመ: M; om. H | 10 ወመቅሠፍታተ: L; መቅሠፍተ፡ ወምንዳቤያተ: V |

§ [155]-1ወይቤሎ፡LV | 2 om. D | 3 አንበሮ: HLM | 4 ወተወሊዶ: β | 5 ማርያም: add. D; ዘእንበለ፡ ዘርአ፡ ብእሲ: add.
β | 6 አገበሮ: β | 7 ኮነንዎ፡ አይሁድ፡ ወቀተልዎ፡ ሰቂሎሙ፡ EFMV | 8 om. D | 9 om. LV | 10 om. L |11 om. DH | 12
ወለኵሎሙ:ደቂቁ ፡ እለ፡ ቀነዮሙ፡ ሰይጣን፡ ወኮነ፡ ሰማዕተ፡ በመዋዕለ፡ ጲላጦስ፡ ጰንጤናዊ፡ እንዘ፡ አልቦ፡
ዘያጌብሮ፡ add. β | 13 om. β | 14 ዘእንበለ፡ ግብር: β | 15 በእኩይ ግብር: add. D | 16 እምኀበ፡ ሰይጣን፡ አቡክሙ: M |
17
ኀጢአት: D |

130
[156] ወሶበ፡ ሰምዑ፡ ሐራ፡ ዘንተ፡ ነገረ፡ አንከሩ፡ እምጣዕመ፡1 ቃሉ፡ ወእምብርሃነ፡ ገጹ
ወይቤልዎ፡ ተማሕፀ(V51ra)ነ፡ በጸሎትከ፡፡(L52ra) ወ፡2 እምኔሆሙ፡ ገሠሠ፡3 በአጽባዕቱ፡
መግለ፡4 ቅሥፈቱ፡5 ለቅዱስ፡6 ┌
ወቀብአ፡7 ዐይኖ፡ የማናየ፡8 ዘኮነ፡ ዕውረ፡ ሐይወ፡
ወ(F66vb)ርእየ፡ በጊዜሃ፡፡9 ወሶበ፡ ርእዩ፡ ዘንተ፡10 አንከሩ፡ ኵሎሙ፡ ወይቤሉ፡11 አማን፡
┌

ገብረ፡ እግዚአብሔር፡ አንተ፡ ዘትትኳ(D29ra)ነን፡ በግፍዕ፡፡12 ወይቤሎሙ፡ አቡነ፡ ፊልጶስ፡13

ምንተ፡ ታነክሩ፡ አኮ፡ ዘፈወሰ፡14 መግለ፡ ዚአየ፡ አላ፡15 እግዚእየ፡ በእንተ፡16 አሚኖቱ፡
ፈወሶ፡17 በምልኡ፡፡18 ንሑር፡ ኀበ፡ አዘዘ፡19(H54ra) ንጉሥክሙ፡፡

[157] ወሶቤሃ፡ ነሥእዎ፡1(M74rb) ከመ፡ ይሰድዎ፡2 ወመጽኡ፡(F67ra) አርዳኢሁ፡3 አንስት፡

┌
እለ፡ ኮና፡ ምስሌሁ፡4 ወይቤሉ፡ ኵሎሙ፡5 ንሕነኒ፡6 ┌
ንሰደድ፡ ምስሌከ፡ መምህርነ፡፡7
ወይብሉ፡ ሐራ፡ ኢይትከሀለነ፡ ንሰድ፡8 ኪያክሙ፡ ዘእንበለ፡ መባሕተ፡(V51rb) ┌
ንጉሥ፡፡
┌
ወ(B174vb)ዘንተ፡ ብሂሎሙ፡9 ገብኡ፡ ወነገርዎ፡10 ለንጉሥ፡ ኵሎ፡ ዘይቤሉ፡11 ቅዱሳን፡
ሰማዕት፡ ወይቤ፡ ንጉሥ፡ ዘይፈቅዱ፡12 ሐዊረ፡ ይሑሩ፡ ምስሌሁ፡ ወባሕቱ፡13(F67rb)
ለተባዕትኒ፡14 ወለአንስት፡15 ┌
ክትሙ፡ ገጾሙ፡ ወእደዊሆሙ፡ ለትእምርት፡16 ከመ፡(E39ra)
ኢይክሀሉ፡17 ወፂአ፡ እምሀገር፡፡17

[158] ወሶቤሃ፡1 መጽኡ፡ ሐራ፡ ኀበ፡ ስርግው፡ ፊልጶስ፡ ወይቤልዎሙ፡2 ┌ለደቂቁ፡ ዕድ

ወአንስት፡ ኅድጉ፡ ሐዊረ፡ ወግብኡ፡ ብሔረክሙ፡፡3 ወይቤልዎሙ፡4 ቅ(D29rb)ዱሳን፡ ኢንገብእ
ንሕነሰ፡5 ድኅሬነ፡፡ ወይቤልዎሙ፡ ሐራ፡ እመሰ፡ አበይ(F67va)ክሙ፡6 ተመይጦ፡7 አዘዘ፡
ንጉ(H54rb)ሥ፡ ከመ፡ ትትከተሙ፡፡ ወይቤሉ8 ኵሎሙ፡9 ┌ቅዱሳን፡ በአሐዱ፡ ቃል፡ አኮ፡
ዘነኀድግ ተሊዎተ፡ አቡነ፡ በፈሪሀ፡ ክትመት፡ ንሕነሰ፡ እምተፈሣሕነ፡ ጥቀ፡ ሶበ፡ ይኤዝዝ፡
ንጉሥ፡ ይቅትሉነ፡፡10

Consulted witnesses (BDEFHLMV)

§ [156]-1 እጣዕመ: D | 2 ወ ፬፡ እምኔሆሙ: M | 3 ኀሠሠ: B; ቅስፈቶ፡ ለቅዱስ: add. V | 4

መቀግለ(sic): E | 5
6 7
ቅሥፈቶ: M | om. D | ወተቀብዓ: M; እመግሉ፡ በአፅባዕቱ፡ ወሶቤሃ፡ ቀብዖ፡ ለአይኑ፡ እንተ፡ የማን፡ ዘከረ:
ዕውረ: H | 8 ቀብዓ፡ ለዐይኑ፡ እንተ፡ የማን: β | 9 ወሶቤሃ፡ ተፈወሰ፡ ወርእየ፡ β | 10 om. L | 11 ወይቤልዎ: D | 12
ዘበግፍዕ፡ ትትኴንን: V; ዘትኳንን: F | 13 om. D | 14 ዘፈወሶ: D; ዘፈወሶ፡ እግዚእየ፡ ዘበአሚኖቱ፡ ኢታንክሩ: V;
መንገለ፡ ዚአየ፡ ዘሀጥእ: HLM | 15 ዘኀጥእ: add. L | 16 ፈወሰ: add. L |17 ኢታንክሩ: add. L | 18 መልኡ: B | 19
በከመ፡ አዘዘ: L |

§ [157]-1 ሐራ: add. β | 2

ይሰድድዎ: β | 3 ወእምነ: add. L | 4 om. L | 5 om. D | 6 ኢንኀድግ፡ መምህረነ፡
ወንሰደድ፡ ምስሌሁ:add. LV | 7 om. M | 8 ንዕድ: M | 9 om. β | 10 ሐራ: add. δ | 11 ዘይሉ: D; ዘይቤሎሙ: E | 12 እለ
ይፈቅዱ: δL | 13 እመኒ: L | 14 ወእመኒ፡ አንስት: L | 15 ለአንስትኒ: F | 16 om. β | 17 ይክሀሉ፡ M | 18 እም፡ አንቀጸ፡
ሀገር: DEF |

§ [158]-1 ወጽኡ፡ ተአዚዞሙ፡ ሐራ፡ ኀበ፡ ሀሎ ፡ ሥርግው፡ ፊልጶስ፡ ምስለ፡ አርድእቱ፡ add. β | ኀድጉ፡ 2
3 4 5 6 7 8 9
ግብኡ: LMV | om. L | ወይቤልዎ: D | om. V | ገቢአ: add. β | om. γ | ወይቤልዎሙ: B | ወሶበኒ፡
ትቤሉነ፡ ትትቀተሉ: እምተፈሣሕነ፡ add. V | 10 om. β; ወባህቱ፡ ምንት: በቁዔቱ፡ ለዝ፡ ግብር፡ ተአዘዙ:
add. β | 131
[159] ወአንከሩ፡1 ሐራ፡ ┌
ሶበ፡ ርእዩ፡2 ጥብዐቶሙ፡ ወአኀዙ፡(M74va) ይክትምዎሙ፡3 ወይሜጥዉ፡4
ለሊሆሙ፡5 ገጾሙ፡6 ወመዝራዕቶሙ፡ ┌
ዘእንበ(F67vb)ለ፡ ግጋፄ፡7 ወለቅዱስሰ፡(V51va) ከተምዎ፡8
ፍጽሞ፡ ወመዝራዕቶ፡9 ወእንግዳ(L52va)ሁ፡10 እምጕርዔሁ፡ እስከ፡ ከርሡ፡11 ┌
በቀዳሚት፡ ዕለት፡
አመ ቀሥፍዎ፡፡12 ወኮነ፡ ኍልቆሙ፡ ለእለ፡ ተከትሙ፡ ፳ወ፡ መነኮሳት፡ ወአንስት፡(B175ra)
ቅዱሳት ወ፡፡13 ወእምዝ፡ ተንሥኡ፡ ሐራ፡14 ከመ፡ ይስድድዎ፡15 ለብፁዕ፡16 ፊልጶስ፡17(H54va)
እምሀገር፡18 ┌ምስለ፡ ዕድ፡19 ወአንስት፡(F68ra) ዘዘከርነ፡20 ቅድመ፡ በኁልቊ፡፡(D29va)

[160] aወካህነ፡ ንጉሥኒ፡ ዘስሙ፡ ዘርአ፡ ክርስቶስ፡ ዘሀገረ፡ አንጎት፡ ዘትሰመይ፡ ጕማት፡ ኮነ፡
ሰማዕተ፡ ምስለ፡ ዝንቱ፡1 አቡነ፡ ሶበ፡ ሆከቶ፡ ፍቅር፡ አምላካዊት፡ ┌
እስመ፡ እንዘ፡2 ትግርምተ፡
ንጉሥ፡ ቀሊለ፡3 ይሬሲ፡ በኀቤሁ፡4 ኢፍርሀ፡ ተቀሥፎ፡ ወተሞቅሖ፡ ወኢፈርሀ፡5 ተዐርቆ፡6 እንዘ፡
ይዜከር፡ ዕርቃኖ፡ ለእግዚእነ፡ ዘመልዕልተ፡ መስ(F68rb)ቀል፡7 ዘእምርት፡ ዕለት፡ ዘይእቲ፡ ዕለተ፡
ዐርብ፡ አመ፡ መዋዕለ፡ ጲላጦስ፡ መስፍነ፡ ሮም፡ ወአመ፡ ሢመተ፡ ሊቃናተ፡8 ካህናተ፡ ኦሪት፡
ቀያፋ፡ ወሐና፡፡ ዝንቱ፡ ዘርአ፡ ክርስቶስ፡ ኢኀደገ፡ ተሰዶ፡ በእንተ፡ ሃይማኖት፡ እስከ፡ ፈጸመ፡
በድሮ፡ በውስተ፡ ስደቱ፡፡ ረድኤተ፡ ዝንቱ፡ ሰማዕት፡ መዋኢ፡9 ይኩነነ፡ ማኅፈደ፡ ጽኑዐ፡ ቅድመ፡
ገጸ፡ ጸላኢ፡10(F68va) aአሜን፡፡11

[161] ┌ንግባእኬ፡ ኀበ፡ ነጊረ፡ ዜናሁ፡ ለአቡነ፡ ፊልጶስ፡፡1 ወእለ፡ ተርፋ፡ መነኮሳት፡ ወመሃይምናን፡
አመ፡ ስደ(D29vb)ቱ፡2 ተካፈሉ፡ አነዳ፡ ሥጋሁ፡3 ┌ዘተሌለየ፡ እምነ፡ አባሉ፡ ከመ ቅራፊ፡ ዕፅ፡
┌

ገቢሮሙ፡4 በበንስቲ(B175rb)ት፡5 ┌
ወግማደ፡ ልብስ፡ ንጹሕ፡ ዘተጠምዐ፡ መግለ
ቅሥፈታቲሁ፡6(F68vb)(E40vb) ከመ፡ ይኩን፡ ፈውሰ፡ ለድውያን፡፡7 ወእመቦ፡ ዘአኀዞ፡ ጋኔን፡
ያነብሩ፡ ላዕሌሁ፡ ውእተ፡ አነዳሁ፡ ለቅዱስ፡ እንዘ፡ ይብሉ፡ ሕየው፡8 በጸሎተ፡ አቡነ፡9 ፊልጶስ
ሰማዕቱ፡ ለክርስቶስ፡ ሶቤሃ፡ የሐዩ፡10(V51vb) በቅጽበት፡፡(M75ra)

Consulted witness (BDEFHLMV)

§ [159]-1 ወአከሩ: D | 2 ጥቀ: add. L; om. β | 3 ይትከተሙ፡ V | 4 ወሚጥው: D; ወይሜጥዎ: M | 5 om. D | 6 om.
L | 7 om. γ | 8 አሜሁ: ቀዳሚሁ፡ ዕለት ዘአሜሁ፡ ቀሰፎ፡ ከተምዎ፡ add. V | 9 መዝራዕቶ: ወፍጽሞ: EV | 10
ፈጸመ፡ እንግዳሁ፡ እኂዞሙ፡ MV| 11 ከተምዎ፡ V; om. L; ክሳዱ: D | 12 om. β; ወእምዝ፡ ከተምዎሙ፡ ለእድ፡
ወለአንስት: add. β | 13 ፲ ወ : እምቅዱሳት፡ አንስት: M; ፲ ወ ፸: E | 14 om. DL | 15 ወወሰድዋ: H | 16 አቡነ: add.
D | 17 ለብፁዕ፡ ፊልጶስ፡ ከመ፡ ይስድድዎ፡ V | 18 ወእለ፡ ተርፉ፡ መነኮሳት፡ወመሃይምናን፡ ተካፈሉ፡
አነዳ፡ ሥጋሁ፡ ዘተርፈ፡ ገመድዎ፡ በበንስቲት፡ add. β | 19 om. L | 20 ዘዘክርነ: F |
§ [160]-1 om. D | 2 om. DF | 3 እንዘ፡ ትሬሲ፡ ትግርምተ፡ ንጉሥ: add. DF; በኀቤሁ: add. E | 4 ትሬሲ: በኀቤከ:
F; om. δ | 5 ወኢኀፍረ: F | 6 ተዓርቆተ: F | 7 ዘኮነ: add. DEF | 8 ሊቃነ: EF | 9 መዋዔ: F | 10 ወከማሁ፡ ይኩኖ፡
ለፍቁሩ፡ ወልደ: ጊዮርጊስ፡ ለዓለመ፡ ዓለም: add. EF; ከማሁ፡ ይኩኖ፡ ለፍቁሩ፡ አሜን፡ D | 11 a-a: om. β |
§ [161]-1 om. DV | 2 om. LV | 3 ዘተቀርፈ፡ ገመድዎ: add. β | 4 om. HM; ገመድዎ: add. β | 5 ወደሞኒ፡
ወመግሎኒ፡ ዘአውከፋ: add. γ | 6 ቅስፈቱ: D; om. L | 7 ለዱያን: D | 8 om. H | 9 om. DF | 10 የሐይው: DEF;
ኵሎሙ፡ add. V |

132
[162] ወዝንቱ፡ አቡነ፡ ተመሰሎ፡ ለቶማስ፡1 በተዝሕቆ፡ አነዳሁ፡2 ┌
ወበውእቱ፡ አነዳ፡3 ፈወሰ
ድውያነ፡4 ወመግሉኒ፡ ኮነ፡5 ይከሥት፡ አዕይንተ፡(F69ra) ዕውራን፡6 ወበሃማንኒ፡ ይትናገሩ፡7 ┌
ሶበ፡
ይትቀብኡ፡ እምኔሁ፡8 ጽሙማን፡ ይሰምዑ፡ ወሐንካሳን፡9 የሐውሩ፡ ወእለ፡ ለምጽ፡ ይነጽሑ፡፡
ወቊስለ፡ ቅሥፈቱሂ፡ ለፊልጶስ፡10 ኢጸመ፡ ወነበረ፡ እስከ፡ ብዙኅ መዋዕል፡ እንዘ፡ ይገብር፡ ኀይለ፡
ወኮነ፡ ከመ፡ ጳውሎስ፡ ሐዋርያ፡ ዘነበረ፡ እንዘ፡ የሐምም፡ በዝብጠተ፡ ርእስ፡ ወጐፃጕፃተ፡
ሥ(D30ra)ጋ፡ ሶበኒ፡(F69rb) ሰአለ፡ ኀበ፡ እግዚአብሔር፡ ሥልሰ፡ ጊዜያተ፡ ከመ፡ ይሰስሉ፡11 እሉ፡12
ደዌያት፡ እምነ፡ ሥጋሁ፡ ኢፈቀደ፡ እግዚአብሔር፡ ወኢሠምረ፡ ከመ፡ ያዕርፍ፡ ዝኩ፡13 ሐዋርያ፡
እምሕማማት፡ ዘያሰርሑ፡ ሥጋ፡፡

[163] ወባሕቱ፡ ጸገዎ፡ ጸጋ፡ ዐቢየ፡ ከመ፡ የሀብ፡ ሀብታተ፡ መንፈስ፡ ቅዱስ፡ በብዙኅ፡ ጾታ
ወኀይለ፡(B175va) ፈውስ፡ ለአሰስሎ፡ ደዌ፡1 ዘሥሉጥ፡ ላዕለ፡ ኵሎሙ፡ ሥ(F69va)ጋውያን፡ እለ፡
መጽኡ ኀቤሁ፡2 በአሚን፡፡ ወከማሁ፡ አቡነ፡ ፊልጶስ፡ እንዘ፡ ሕሙም፡ ውእቱ፡3 በደጎጻት፡4 ┌ውእቱ
ቊስል፡5 ኮነ፡ ይፌውስ፡ ካልአነ፡ ለከሢተ፡ ኀይል፡ አምላካዊ፡6 ወኵሉ፡ ዘተአመነ፡ በጸሎቱ፡7
ይድኀን፡፡8 እመኒ፡ ዘጠፍአ፡ ንዋዩ፡ ሶበ፡ ይብል፡ አምላክ፡ ፊልጶስ፡ ኢታጥፍእ ብየ፡ ይረክብ፡
ንዋዮ፡ ወእመኒ፡ ተኀጥአ፡ በቅሉ፡ አው፡ አ(F69vb)ድጉ፡ አው፡ ላህሙ፡ አው፡ በግዕ፡9 ወጠሊ፡10
አው፡ አፍራስ፡ ወአግማል፡11 ሶበ፡ ያወግዝዎሙ፡(V52rb) ለአራዊት፡ እንዘ፡ ይብሉ፡ በጸሎተ፡ አቡነ፡
ፊልጶስ፡ ኢትሂዱ፡12 ንዋየነ፡(L53rb) የ(D30rb)ኀድሩ፡ እለ፡ ዘከርኖሙ፡ እንስሳ፡ ምስለ፡ አራዊት፡
መሣጥያን፡ እንዘ፡ ይትናድዑ፡13 በበይናቲሆሙ፡14 ወሰራቂኒ፡ እመ፡ ተጸውዐ፡15 ቦቱ፡ ስመ፡
አቡነ፡(M75rb) ፊልጶስ፡ ኢይትከሃሎ፡ ከመ፡ ይስርቅ፡፡16

[164] ስ(F70ra)ምዑ፡ አኀውየ፡ ዘገብረ፡ አቡነ፡ ተአምረ፡ እምቅድመ፡ ይሙት፡፡1 ወሀለወት፡2

┌

አሐቲ፡ እቤር፡3(H55rb) በሀገረ፡(E41va) ዝማ፡ ዘይእቲ፡ ሀገረ፡ ሙላዱ፡፡4 ወሰምዐት፡ ዘንተ፡

ተአምረ፡ ዘይትገበር፡ በጸሎቱ፡ ለአቡነ፡5 ፊልጶስ፡ ወሀለወታ፡ ለይእቲ፡ እቤር፡ አሐቲ፡ ላህም፡6
ወአልባቲ፡ ምንትኒ፡ ዘእንበሌሃ፡ ወተአስራ፡ ታሕተ፡7 ዐራት፡፡8 ወኮነት፡ ይእ(B175vb)ቲ፡ ላህም፡
ስብሕተ፡9(F70rb) ፈድፋደ፡፡

Consulted witnesses (BDEFHLMV)

§ [162]-1 ወተሰምየ፡ መንታ፡ ከመ፡ ቶማስ፡ V | 2 አነዳ፡ DF; በዝሕቀተ፡ ሥጋሁ: L; በዝቀሐተ፡ ሥጋሁ: H | 3 om.
DF; ቅራፈ፡ ሥጋሁ፡ ኮነ፡ ዘያወፅእ: አጋንንተ: add. L | 4 በውእቱ፡ አነዳ፡ ዘተዝሕቀ፡ ያወጽእ፡ አጋንንተ፡ add.
DFV | 5 om. D | 6 ወበዝንቱ፡ በሐማን፡ ይትናገሩ: add. D | 7 ያነብቦሙ: γ | 8 ያሰትይዎሙ፡ መራተ፡ ሐሬሶሙ
(sic) በጽቢጾሙ፡ በማይ..ይፌውስ፡ ዱያነ፡V | 9 om. D | 10 ርቱዓ: add. D | 11 ይሰአሉ: BF | 12 om. D | 13 ዝንቱ: D |

§ [163]-1 ደዌያት: DF | 2 om. D | 3 om. D | 4 ሥጋ: add. D | 5 om. D | 6 አምላክዊት: D | 7 ወዘጸውዓ: ስምዖ
1 2 3 4 5
[165] ወበአሐቲ፡
እምዳቤያት፡ ዘበጽሐ:ዕለት፡
add. L | 8ርእያ፡
om. H | 9ሰራቂ፡
በግዑ: DEFለይእቲ፡
| 10 om. DEFላሀም፡ ወሶበ፡DEF
| 11 አው፡ ገመሉ: መስየ፡ ተለዋBFለላህም፡
| 12 ኢትሂጻ: | 13 እንዘ
ይትናድአ: F; ይትጓድኡ: V | 14 ወእመኒ፡ ሠራቂኑ: add. L | 15 እምከመ፡ ተጸውዐ: L | 16 ሰሪቅ: γ |
§ [164]-1 om. : β | 2 ወሀለት: V | 3 እቤርት: D | 4 ሀገረ፡ አቡሁ: L | 5 በጸሎተ፡ አቡነ: V | 6 ዘትሴሰይ፡ እምነ፡
ግብነታ: add. β | 7ላዕለ: DE | 8 ወታሰትያ፡ ስንታ(sic)ወታበልዓ፡ እምነ፡ ሲሳያ..ትሰቲ፡ ላህም β | 9 ስቡሐ: β |
133
[165] ወበአሐቲ፡ ዕለት፡1 ርእያ፡(L53va) ሰራቂ፡2 ለይእቲ፡3 ላሀም፡4 ወሶበ፡ መስየ፡ ተለዋ ለላህም፡5
┌
ከመ፡ ያእምር፡6 ኀበ፡ ዘተኀድር፡፡7 ወወፅአት፡ ይእቲ፡8 እቤር፡ በከመ፡ ልማዳ
ወተ(H55va)ቀበለታ፡9 ወሶበ፡ ርእያ፡ ጸላኢ፡10 ለእቤር፤ ተፈሥሐ፡11 እስከ፡ አእመረ፡ ከመ፡ አልባቲ
ምት፡12 ወኢወልድ፡13 ዘእን(M75va)በለ፡ ባሕቲታ፡14 ወሶበ፡(D30va) ኮነ፡ ሌሊተ፡15 አርኀወ፡
ኆ(F70va)ኅተ፡ ቤት፡ ቦአ፡ ወለጐመ፡16 አፉሃ፡ ለላሀም፡17 ወወሰዳ፡ ወሖረ፡ እስ(E41vb)ከ፡ ይጸብሕ፡፡
ወሶበ፡ ሠረቀ፡ ፀሐይ፡ ተኀብአ፡ ውስተ፡ ገዳም፡ ከመ፡ ኢይርአዮ፡ ሰብእ፡፡18

[166] ወተንሥአት፡ ይእቲ፡ እቤር፡ በከመ፡ ልማዳ፡ወርእየታ፡(V52vb) ወኀጥአታ፡ ለላህም፡

እመካን፡1 ┌
ዘተኀድር፡ ባቲ፡2 ወአውየወት፡3 ሶቤሃ፡4 እንዘ፡ ትብል፡ ኦአምላከ፡5 ፊልጶስ አቡየ፡6
ርድአኒ፡7 እስመ፡(F70vb) አንተ፡ ተአምር፡ ከመ፡ አልብየ፡ ምንትኒ፡ ዘእንበሌከ፡8 ወነበርኩ፡ እንዘ፡
እሴሰይ፡9(H55vb) እምኔሃ፡ ወእትኤረዝ፡፡ ኦአቡነ፡ ፊልጶስ፡ ኢታስተኀፍረኒ፡10(L53vb) እስመ፡
ሰማዕኩ፡ ተኣምራቲከ፡፡11 ወዘንተ፡ ብሂላ፡ ወዐለት፡ ይእተ፡ ዕለተ፡ ┌እንዘ ተሐዝን፡፡12

[167] ወሶበ፡ የዐርብ፡1 ፀሓይ፡ ተንሥአ፡ ውእቱ፡ ሰራቂ፡ ┌

እምውሳጤ፡ ገዳም፡2 ወነድኣ ለይእቲ፡3
ላህ(E42ra)ም፡ ከመ፡ ይሑር፡4 ፍኖተ፡5 እን(B176ra)(F71ra)ተ፡ ኀበ፡ መጽአ፡6 እንዘ፡ ይመስሎ(D30vb)
ዘየሐውር፡7 ውስተ፡ ቤቱ፡ ሶበ፡ ጠፍአ፡ ልቡ፡፡ ወሶበ፡ በጽሐት፡8 ላህም፡ ኀበ፡ ማኅደራ፡9
ዘቀዳሚ፡10 ቆመት፡11 ወመሰሎ፡ ለሰራቂ፡12 ከመ፡ በጽሐ፡ ኀበ፡ ቤቱ፡ ወሶቤሃ፡ ጸውዐ ስመ፡13
ብእሲቱ፡ ወይቤላ፡14 አርኀውኒ፡፡ ወሶበ፡ ሰምዐት፡ ይእቲ፡ እቤር፡ ┌
ድምፀ፡ ውእቱ ሰራቂ፡15
ደንገጸት፡ ወትቤ፡ ትማልም፡ ነሣእከ፡ ላህምየ፡ ወዮምኒ፡16 መ(H56ra)ጻእከ፡ ከ(L54ra)መ
ትቅትለኒ፡፡17 ወሰሚዓ፡ ላህም፡ ቃለ፡ እግዝእታ፡18 ከልሐት፡19 ወበውእቱ፡ ጊዜ፡ አርኀወት፡20
ኖኅታ፡21 ┌
ይእቲ፡ እቤር፡22 ወርእየታ፡ ለላህም፡ ወለውእቱ፡ ብእሲ፡ እንዘ፡ ይቀውም፡
ወገብአት፡(E42rb) ላህም፡ አእሚራ፡ ማኅደራ፡፡23

Consulted witnesses (BDEFHLMV)

§ [165]-1 om. β; እምነ፡ እለታት: β | 2 ጉሕልያ: β | 3 om. L | 4 ላህመ፡ እቤር: L | 5 om. H | 6 om. L | 7 ኀበ፡ ትገብእ፡
β | 8 om. γ | 9 ወአግብአታ፡ ውስታ(sic): L | 10 ሠራቂ: γ | 11 ጥቀ: add. DEF | 12 ሞት: M | 13 ወውሉድ: L | 14
ወላህማ: add. H | 15 ነዊማ፡ ዕቤር ተንሥአ፡ ጉህልያ: add. V | 16 ወለጎመ፡ ላህመ: M | 17 ከመ፡ ኢትኬልህ፡ V;
ወወጽአ: add. β | 18 እንዘ፡ ይብል መስየ፡ አሐውር: add. β |

§ [166]-1እመካና: D | 2 om. β | 3 አውአት: M | 4 om. β | 5 om. δM | 6 om. L | 7 በጸሎትከ: add. δMV | 8 om. M;
ዘእንበሌሃ: D; ዘእንበሌሃ፡ ኢውሉድ : add. L | 9 ዘእሴሰይ፡ ቦቱ: LM | 10 ተራድአኒ: γ | 11 ወኢይትኀፈር፡ እንከ:
add. γ | 12 om. β |

§ [167]-1 ሠረቀ: BF | 2 om. H | 3 om. LM | 4 ሖረ፡ ኀበ፡ እንተ፡ መጽአ: D | 5 ወቀደመቶ፡ ይእቲ፡ ላህም: add. β |
6
መጽአት፡ ፍኖታ: L | 7 ይሑር: E | 8ይእቲ: add. δ | 9 ውስተ፡ ቤታ: β | 10 om. L | 11 ወሎቱሰ: add. L | 12 om. L |
13
ከመ: E | 14 እንዘ፡ ይብል፡ እገሊት፡ እገሊት፡ ተንሥኢ: H | 15 om. L | 16 ወይእዜኒ: H | 17 ኪያየ: add. M |
18
አእመረታ: add. L | 19 ነቀወት: δβ ε | 20 ሠረረት: γ | 21 ኆኀተ፡ ቤታ: D | 22 om. β | 23 እንዘ፡ ትነቁ፡ add.B |

134
[168] ወሶቤሃ፡1 ከልሐት፡ ይእቲ፡ ብእሲት፡2 ወአእኰተቶ፡3 ለእግዚአብሔር፡ ┌
ሎቱ፡ ስብሐት፡4
ዘረድ(F71va)አ፡ በጸሎቱ፡ ለአቡነ፡ ፊልጶስ፡ ሰማዕት፡፡5 ወመጽኡ፡6 አግዋሪሃ፡ ወይቤልዋ፡ ምንተ፡
ኮንኪ፡ ወትቤሎሙ፡ ነጽሩ፡(M76ra) ዘንተ፡ ተኣምረ፡ ዘገብረ፡ ሊተ፡ እግዚአብሔር፡ በጸሎቱ፡
ለአቡነ፡ ፊልጶስ፡7(V53rb) እስመ፡ ትማልም፡8(H56rb) ሰረቀኒ፡9 ወዮም፡10 አግብአ፡ ሊተ፡፡11 ወርእዩ
እሙንቱ፡ ሰብእ፡ ውእቱ፡ ሰራ(L54rb)ቂ፡ እንዘ፡ ይቀ(F71vb)ውም፡ ውስተ፡ ዴዴሃ፡ ┌
ለይእቲ፡
12 13 14 15
እቤር፡ አኀዝዎ፡ ወይቤልዎ፡ ለምንት፡ ነሣእከ፡ ላህማ፡ ለዛቲ፡ እቤር፡፡ ወይቤ(B176rb)ሎሙ፡
እስመ ርኢክዋ፡ ለዛቲ፡(E42va) ላህም፡ ┌
እንዘ፡ ትትረዐይ፡ ሣዕረ፡ ውስተ፡ ሐቅል፡16 ፈተውክዋ፡17
ወወዐልኩ፡ እንዘ፡ እጸንሓ፡18 ┌ከመ፡ አእምር፡ ኀበ፡ አይ፡19 ተኀድር፡20 ሶበ፡ ተቀበለታ፡ ዛቲ እቤር፡
ወአግብአታ፡21 ┌
ውስተ፡ ቤታ፡22 ተፈ(F72ra)ሣሕኩ፡ አእሚርየ፡ ብሕታዌሃ፡23 ለእቤር፡ ወዓዲ፡24
ሰማዕክዋ፡ እን(H56va)ዘ፡ ትብል፡ ┌
እምቅድመ፡ ትኑም፡25 ኦአቡነ፡26 ተማሕፀንኩ በጸሎትከ፡
ኦፊሊጶስ፡ እስመ፡ ባሕታዊት፡27(M76rb) ┌
አነ፡ ለዛቲ፡ ላህምየ፡ ዘወሀበኒ፡ እግ(D31rb)ዚአብሔር
አድኅን፡ ሊተ፡ በጸ(L54va)ሎትከ፡ እምሀያዲ፡ ወእምሰራቂ፡፡28

[169] ወዘንተ፡ ብሂላ፡ ኖመት፡፡ ወተፈሣሕኩ፡1 ፈድፋደ፡ ሶበ፡ አእመርኩ፡ ከመ፡ አልቦ
ዘይረ(F72rb)ድኣ፡2 ወበዊእየ፡ ┌
ውስተ፡ ቤት፡3 አውፃእክዋ፡ ለላህም፡4 ሖርኩ፡ ወ(E42vb)በጻሕኩ፡
እስከ፡ መንፈቀ ሀገርየ፡ ┌
ወህየ፡ ወዐልኩ፡ በዊእየ፡5 ውስተ፡ በድው፡ እስከ፡ ጸብሐ፡ ብየ፡6
┌

ወመስዮ፡7 ተንሣእኩ፡ ከመ፡ እእቱ፡8 ቤትየ፡9 ወቀደመተኒ፡ ይእቲ፡ ላህም፡ ┌ወሖረት፡ ውስተ፡ ፍኖት
ዘይእቲ፡ ተአምሮ፡ እንዘ፡ አነ፡ እተልዋ፡10 ወኢያእመርኩ፡ ኀበ፡ አይ፡ አሐውር፡፡(F72va) ወሶበ
በጻሕኩ፡ ዝየ፡ መሰለኒ፡ ┌
ዘበጻሕኩ፡ ውስተ፡ ቤትየ፡11 ውእተ፡ ጊዜ፡ ጸዋዕክዋ፡ ለብእሲትየ፡12
ወሰሚዕየ፡(H56vb) ቃለ፡ ዛቲ፡13 ብእሲት፡ ደንገፅኩ፡14 ወናሁ፡15 ሀሎኩ፡16 በከመ፡ ትሬእዩኒ፡፡

Consulted witnesses (BDEFHLMV)

§ [168]-1 om. LMV | 2 ላህም: B | 3 ወአእኰተ: H | 4 om. LM | 5 ከማሁ፡ ይርድኦ፡ ለፍቁሩ፡ ወልደ፡ ጊዮርጊስ፡ አቡነ፡
ፊሊጶስ: add. F; ከማሁ: ይርድአነ፡ ለፍቁሩ፡ ኩልነ፡ ሰማዕያን፡ ለዓለመ፡ ዓለም፡ አሜን፡ δ | 6 በጽባሕ፡ add. V | 7
om. D | 8 om. β | 9 ተሠርቀተኒ (sic)፡ V; ዘተሠፈቀኒ (sic)፡ ዘተሠረቀኒ : L; ተወረተኒ (sic)፡ M | 10 om. HL |
11
አግብአ፡ ሊተ: ወዮም: V; አግብአኒ፡ ሊተ: F; በጸሎቱ፡ አቡየ: add. β | 12 om. L ; ወኮነ፡ ልቡ፡ ከመ፡ ዕብን፡
እምብዝኀ፡ ድንጋፄ: LV | 13 ወአግብእዎ: γ | 14 ለይእቲ: DEF | 15 ወሶቤሃ፡ ገብአ፡ ልቡ፡ ከመ፡ ይንግር፡ ኀጢአቶ:
add. β | 16 om. L | 17 ከመ፡ እብላዕ: add. L | 18 እጸንሕ፡ ወርኢኩ፡ እንዘ፡ ትገብእ: add. β | 19 መካን: add. δ | 20 om. β
| 21 ወአብአታ: B | 22 om. L | 23 ሶበ፡ ርኢክዋ፡ ባህቲታ: γ | 24 ወሶበ፡ ትነውም: add. L | 25 om. L | 26 ፊሊጶስ: δ | 27
ነዳይት፡ ወአልብየ፡ ምት: ወኢውሉድ፡ ወኢአዝማድ፡ አንተ፡ ኩነኒ፡ ረዳኢ፡ ወለዛቲ፡ ላህምየ፡
እግዚአብሔር፡ በጸሎትከ፡ አድኅን፡ ሊተ፡ እምሐያዲ፡ ወእም፡ ተአጋሊ: add. V | 28 om. β |

§ [169]-1ወተፈሥሐት: E | 2 ዘይረድአኒ: E; ዘይዴግነኒ፡ V | 3 om. γ | 4: om. B; አውፃዕኩ፡ እንዘ፡ አልቦ፡ ዘይከልአኒ:

add. L | 5 om. om. β; በዋእየ: F | 6 om. L | 7 ወሶበ መስየ: MV | 8 እሑር: γ | 9 ውስተ: add. F | 10 om. LM | 11 om. β | 12
ወሶበ፡ ጸዋዕኩ፡ ብእሲትየ: L | 13 ቃላ፡ ለዛቲ: MV| 14 ወፈራሕኩ: add. γV | 15 አነ: DEF | 16 om. BHLM |

135
[170] ወሶበ፡ ሰምዑ፡ ዘንተ፡ ነገረ፡ አንከሩ፡ እ(B176va)ሉ፡ ሰብእ፡1 ወአእኰትዎ፡ ለእግዚአብሔር
┌

ዘገብረ፡ ዘንተ፡ ተአም(V53vb)ረ፡ በጸሎቱ፡ ለአቡነ፡ ፊልጶስ፡2 ወይቤል(D31va)ዎ፡ ለውእቱ፡ ሰራቂ፡3

ሑር፡4(L54vb) ┌ዳግመ፡(F72vb) ┌ኢተአብ(E43ra)ስ፡ ከመ፡ ኢትኩን፡ ውፁአ፡ እምጽድቅ፡፡5 ወነበረት፡
ይእቲ፡ ብእሲት፡6 እንዘ፡ ተአኵቶ፡ ለእግዚአብሔር፡ ዘረድኣ፡ በጸሎቱ፡ ለአቡነ፡ ፊልጶስ፡7 ረድኤቱ፡
ትኩን፡8 ምስሌነ፡9 ┌ለዓለመ፡ ዓለም፡10 አሜን፡፡

[171] ወካዕበ ስምዑ፡ ┌

ካልአ፡ ተአምረ፡ ዘገብረ፡ ዝንቱ፡ አቡነ፡ ፊልጶስ፡ እንዘ፡ ሀሎ በሥጋ፡፡1
ወሀለወት፡(F73ra) አሐቲ፡ መበለት፡ ዘታረብሕ፡2 ዶርሆ፡ ወትሣየጥ፡ ባቲ፡3 ሲሳያ፡፡ ወአሐተ፡ ዕለተ፡
መጽአ፡ አንቄ፡4 ወነሥአ፡ አሐደ፡5 ዶርሆሃ፡፡6 ወአምሐለቶ፡7 ┌
ይእቲ፡ መበለት፡8 እንዘ፡ ትብል፡
በጸሎተ፡ አቡነ፡ ፊልጶስ፡ ሰማዕተ፡ ክርስቶስ፡9(H57ra) ከመ፡ ታግብእ፡ ሊተ፡9 ┌
ዶርሆየ፡ ዘነሣእከ፡
11 12 13 14
እምኔየ፡፡ ወዘንተ፡ ብሂላ፡ ወዐለት፡ እንዘ፡ ትትአመን፡ በጸሎቱ፡፡ ወው(F73rb)እቱ፡ አንቄ፡15
ኢደፈረ፡16(E43rb) ከመ፡ ይብላዕ፡ ባሕቱ፡ ተመይጠ፡ ለፌ፡ ወለፌ፡ ┌
እንዘ፡ ይጸውር፡ ውእተ፡
ዶርሆ፡፡17

[172] ወሶበ ኮነ፡1 ጊ(L55ra)ዜ ሰርክ፡2(M76vb)(V54ra) ነበረ፡ ውስ(D31vb)ተ፡ ምድር፡ ┌ውእቱ፡ አንቄ፡3
ኀበ፡ ነሥአ፡ ዶርሆ ወነጸረት፡ ይእቲ፡ መበለት፡ ወትቤ፡4 ዝአንቄ፡5 ዘመሠጠ፡6 ዶርሆ፡ ዚአየ፡
እንዳዒ፡ ለእመ አሰሮ፡ አቡነ፡7 በጸሎቱ፡ ከመ፡ ኢይብላዕ፡፡8 በይእቲ፡ ጊዜ፡(F73va) ተንሥአ፡
አን(B176vb)ቄ፡9 ኀዲጎ፡ ዶርሆ፡ ዘመሠጠ፡፡ ወነሥአት፡10 ይ(H57rb)እቲ፡11 ውእተ፡ ዶርሆ፡
ወረከበቶ፡12 ሕያዎ፡13 ወኢተነክየ፡14 ምንትኒ፡15 ወነገረቶሙ፡ ለአግዋሪሃ፡ ኵሎ፡ ዘኮነ፡፡ ወአእኰታሁ
ለእግዚአብሔር፡ ዘገብረ፡ ዘንተ፡ ተአምረ፡ በጸሎቱ፡ ለአቡነ፡ ፊልጶስ፡16 ትንብልናሁ፡17 ትኩን፡
ምስሌነ፡18 ለዓለመ፡ ዓለም፡(E43va) አሜን፡፡

Consulted witnesses (BDEFHLMV)

§ [170]-om. M | 2 በጸሎተ፡ ቅዱሳኒሁ: LMV | 3 ብእሲ: β | 4 ሑር፡ ይፍዲከ፡ እግዚአብሔር፡ በከመ፡ ምግባሪከ፡ L
| 5 om. β | 6 እቤርት: V | 7 om. D; ሰማዕቱ፡ ለክርስቶስ: add. MV | 8 በረከተ ጽድቁ፡ ሀሉ: L; በረከቱ፡ ጽድቁ፡
የሀሉ፡ ምስለ፡ ገብሩ፡ ወልደ፡ ኢየሱስ፡ ወምስለ፡ ኩሎሙ፡ ውሉደ፡ ጥምቀት: add. M; በረከተ፡ ጸሎቱ፡ የሀሉ፡
ምስሌነ፡ አሜን፡ V | 9 ምስለ፡ ኩልነ፡ አሜን: D; ምስለ፡ ወልደ፡ ጊዮርጊስ: F | 10 om. LV |

§ [171]-1 om. LV | 2 ዘታስተባዝሕ: β | 3 ቦቱ: LM | 4 ዖፈ: ሊሎ: LM; ዖፈ፡ ኪሎ፡ V | 5 እምነ: add. DEF | 6 ዶሮሆ፡ B
| 7 ወአውገዘቶ: β | 8 om. L | 9 አመሐልኩከ: add. γV | 10 ወኢትብላዕ: add. β | 11 om. L | 12 om. HV | 13 ተአመነት: γ |
14
በጸሎተ፡ ፊልጶስ: β | 15 ዖፈ: ሊሎ ፡ M; ዖፈ፡ ሲሎ: ፀዊሮ፡ ይእተ፡ ዶርሆ፡ ወኢትጥዕም፡ ወወዓለት እንዘ፡
ትሰርር፡ V | 16 ኢደፈረከ፡ E | 17 om. γ |

§ [172]-1 om. F | 2 መጽአት፡ መበለት..ትሠርር: add. LV | 3 om. L | 4 ናሁ: add. EF | 5 ዝኩ፡አንቄ: EF | 6

ዘተመሰጠ: F | 7ፊልጶስ: add. δ | 8 ወአግብዓ፡ ሊተ: add. β | 9 om. DF; ፆፍ: L | 10 ወመጽአት፡ ይእቲ: add. HLM | 11
om. E; መበለት: add. F | 12 ወረከበታ: γ | 13 ሕያውታ: LM V| 14 ወኢተነክየት: LM | 15 እስከ፡ ፀጉራ፡ ወነገረቶን:
add. L | 16መስተጋድል: add. γ | 17 ጸሎቱ፡ ወበረከቱ፡ የሀሉ: L; ጸሎቱ፡ ወበረከቱ፡ የሀሉ፡ ምስለ፡ ገብረ፡
እግዚአብሔር ወወልደ፡ ኢየሱስ፡ ወምስለ፡ ኩሎሙ፡ ውሉደ፡ ጥምቀት: add. M | 18 ምስለ፡ ፍቁር፡ ወልደ፡
ጊዮርጊስ: add. F |

136
[173] ┌
aወእምዝ፡ ተሰምዐ፡ ዜናሁ፡(F73rb) ውስተ፡ ኵሉ፡1 በሓውርት፡ ወኵሉ፡ ዘተአመነ፡ በጸሎቱ፡
ለአቡነ፡ ፊልጶስ፡ ይትገበር፡ ሎቱ፡2 aፈቃዳቲሁ፡
3
ኵሉ፡ ┌
እመኒ፡ ብእሲ፡4 አው፡ ብእሲት፡ ሶበ፡
ኀሠሡ፡5 ያብስሉ፡ ኅብስተ፡ ያምሕልዎ፡6 ለእሳት፡ ከመ፡ ኢያሕርር፡ ኅብስተ፡ እስከ ይትመየጡ፡
በጺሖሙ፡ ኀበ፡ ፈቃዱ፡(D32ra)) በስሙ፡7 ይትገበር፡8 ሎሙ፡ ወኵሎ፡ ተኣምራተ፡ ዘአርአየ፡
እግዚአ(F74ra)ብሔር፡ በእደዊሁ፡ ሶበ፡ ጸሐፍነ፡ በበ፡9 ┌
እምኢያብጻሕነ፡ ኀበ፡ ፍጻሜ ዳእሙ
10
፡ኀደግነ፡ ከመ፡ ኢይኩን፡ ዝንጋዔ፡ ወሀኬት፡ ለሰማዕያን፡፡

[174] ንትመየጥኬ፡ ኀበ፡ ዘቀዳሚ፡ ነገርነ፡1 ወሶቤሃ፡ ነሥእዎ፡ ሐራ፡ ንጉሥ፡ ለብ(H57vb)ፁዕ፡2
ፊልጶስ፡3 ወአብ(E43vb)ጽሕዎ፡ እስከ፡ ምድ(V54va)ረ፡ ቈርቋራ፡፡4 ወአውፂኦሙ፡5 ┌
እምአንቀጸ፡
ይእቲ ሀገር፡6 ኀደግዎ፡ ወነገርዎ፡7 ለዐቃቤ፡ አንቀ(F74rb)ጽ፡8 በከመ፡ አዘዘ፡ ንጉሥ፡ ወይቤ፡ ኦሆ፡
ወተመይጡ፡9 ላእካነ፡ ንጉሥ፡፡ ወእምዝ፡(B177ra) ወረደ፡ አቡነ፡ ፊልጶስ፡10 እንተ፡ ምድረ፡ ዘላን፡፡
ወእሙንቱሰ፡11 አረማውያን፡12 ይቀትሉ፡ ሰብአ፡ ኵሎ፡13 ዘረከቡ፡ ለብፁዕሰ፡14 አድኀኖ፡
እግዚአብሔር፡ ወኀለፈ፡ እንተ፡ ማእከሎሙ፡፡ ወበጽሐ፡15 ሀገረ፡16 ትግሬ፡17 አመ፡18 መኰንና፡
ለምድረ፡ ትግሬ፡ ዘይብልዎ፡19 ተራድአነ፡ እግዚእ፡፡

[175] ወተ(L55vb)ፈጸመ፡ ላዕሌ(H58ra)ሁ፡ ቃለ፡ ወንጌል፡ ዘይቤ፡ ብ(F74va)ፁዓን፡ እ(M77va)ለ፡

ይሰደ(D32rb)ዱ፡1 በእንተ፡ ጽድቅ፡ እስመ፡(V54vb) ሎሙ፡2 ይእቲ፡ መንግሥተ፡ ሰማያት፡፡ ወነበረ፡3
እንዘ፡ የኀሪ፡4 መካነ፡ ፅሙና፡ ወኀደረ፡ ህየ፡፡5 ወኮነ፡ ብፁዕ፡ ፊሊጶስ፡6(E44ra) ይፌውስ፡ ድውያነ፡7
ወሕሙማነ፡8 በኀይለ፡ ጸሎቱ፡9 ወእግዚአብሔርኒ፡ ይሰምዖ፡10 ጸሎቶ፡11 ወይገብር፡ ሎቱ፡
12
ተአምራተ፡ ወመንክራተ፡ ┌
aአኮ፡ ለባሕቲቱ፡ አላ፡ ለዘይጼውዕ፡ ስሞ፡ aበአሚን፡፡13

Consulted witnesseses (BDEFHLMV)

§ [173]-1 om. L | 2 ኩሎ: add. E | 3 ፈቃዱ: D; a-a: om. V | 4 om. L | 5 ፈቀዱ፡ ይሑሩ፡ ያውግዝዎ፡ ለእሳትኒ፡
ወለሕብስትኒ፡ እንዘ፡ ይብሉ፡ አወግዘከ፡ በጸሎተ፡ አቡነ፡ ፊልጶስ፡ ኢታኅርር፡ ኅብስትየ፡ ወሶቤሃ፡
ኢታኅርር፡ እስከ፡ ይበጽሕ፡ በጺሖ..ለዓለመ፡ ዓለም፡ አሜን፡ add. β | 6ያውግዝዎ: L | 7 ለአቡነ: ፊሊጶስ:
add. DEF | 8 ይከውን: EF | 9 በ፩፩: B | 10 om . β |

§ [174]-1 ቀዳሚ፡ ነገር፡ V | 2 አቡነ: D | 3 om. HLM; ከመ፡ ይሰድድዎ: add. β | 4 ቱርቱራ: M | 5 አብጺሖሙ፡
አናቅጺሃ: γ | 6 om. L | 7 ወይቤልዎ: L | 8 ይቤለክን፡ ንጉሥ፡ ለእመ፡ ወጽአ፡ ዝንቱ፡ መነኮስ፡ ዓላዌ፡
ንጉሥ፡ አመትር፡ ርእሰከ፡ በሰይፍ..ወተሰደ፡ አቡነ፡ ፊልጶስ፡ add. V | 9 ወገብኡ: γ | 10 አቡነ፡ ፊልጶስ፡
ወረደ፡ V | 11እሙንሰ: D; om. HM | 12 አረሚያን: EF | 13 ኵሎ፡ ሰብአ: tra. FV | 14 om. E | 15 ፊሊጶስ: add. HM |
16
እስከ: ሀገረ: add. H | 17 ምድረ: D | 18 እሙ: F | 19 om. BDEF |

§ [175]-1ይሰድድዎሙ: M | 2 ኵሎሙ: DE | 3 ወኀረየ፡ ወነበረ:፡ M | 4 እንተ: የሐሪ: β | 5 ወአሜሃ: M | 6 om. B |

7
om. D; ይፌውሶሙ፡ ለድውያን: EF | 8 ወለሕሙማን: E | 9 ክብርት: add. γ |10 ይሰምዖ: እግዚአብሔር: V | 11
ስዕለቶ፡ በቅጽበት: add. L | 12 ሎቱ: γ | 13 ይትገበር፡ ሎቱ፡ ተዓምር: add. L | 13 a-a: om. β |

137
[176] ወበውእቱ፡ መ(F74vb)ዋዕል፡ ሀሎ፡ መኰንነ፡ ሀገር፡ ዘተንቤን፡1 ዘይሰመይ፡ ተአማኒ
በእግዚአብሔር፡ ወኮነት፡ ሎቱ፡ ወለት፡ ላሕይት፡(H58rb) ፈድፋደ፡ ወኮነ፡ የማናይ፡ እዳ
ወየማናይ፡2 እግራ ፅውሰ፡3 እምአመ፡ ተወልደት፡ ወኢትክል፡4 አንቀልቅሎ፡፡5 እስመ ብዙኃን፡
መኳንንት፡6 የሐፅይዋ፡7 ሶበ፡ ርእዩ፡(V55ra) ላሕየ፡ ገጻ፡8 መአድመ፡9 ወሥነ፡ ላሕያ፡ እንዘ፡
ኢያእምሩ፡ ደዌሃ፡10 ወሶበ፡ ጠየቁ፡(F75ra) ደዌሃ፡11(M77vb) የኀድግዋ፡ ወእለ፡ ነፀሩ፡ ኪያሃ፡ አቡሃ፡
ወእማ፡ ይበክ(E44rb)ዩ፡ ጥቀ፡12 እንዘ፡ ይብሉ፡ ኦወለትነ፡ ለእመ፡ ኮንኪሰ፡ ፍጹመ፡(D32va) ከመዝ
እ(B177rb)ምበቋዕኪ ለነገሥት፡፡13 ዘንተ ወዘይመስሎ ይቤሉ14፡፡ ወሶበ ነገርዎ፡15 ┌
ለአበ ይእቲ
ወለት፡16 ዜናሁ፡ ለ(H58va)ክቡር፡17 ፊልጶስ፡ ወይቤልዎ፡ ሰማዕነ፡ በእንተ፡ አሐዱ፡ መነኮስ፡18
እስመ፡ ተዋሥኦ፡ ለንጉሥ፡ ወንጉሥኒ፡ ሰደዶ፡ እምነ፡ ሸዋ፡19 እስከ፡ ዝየ፡(F75rb) ወናሁ፡ ይፌውስ፡
ዱያነ፡20 ወእመ፡ ትፈቅድ፡ አንተ፡ ፈውሰ፡ ዚአሃ፡21 ሰዳ፡22 ኀቤሁ፡ ወውእቱ፡ ይፌውስ፡ ለከ፡
ፍጡነ፡፡23

[177] ወሶበ፡ ሰምዐ፡ ዘንተ፡ መኰንነ፡ ሀገር፡1 ዘንተ፡ ነገረ፡ ተ(L56rb)መልአ፡ ፍስሓ፡2 ወይቤ፡ እመ፡
ይፈውስ፡3 ኪያሃ፡ እምወሀብክዎ፡4 መንፈቀ፡ ንዋይየ፡ እስመ፡ ውእቱ፡5 መኰንን፡ ባዕል፡ ጥቀ፡፡6
ወውእተ፡ ጊዜ፡ ተንሥአ፡(V55rb) ወአጾረ፡7 ወለቶ፡8 አምኃ፡ ብዙኀ፡፡9 ወኀሠ(E44va)ሠ ኀበ፡
ሀ(F75va)ሎ፡ አቡነ፡ ፊልጶስ፡10 ወይቤልዎ፡11 ናሁ፡12 ┌
ንቡር፡ ኀበ፡ መካነ፡13 ፅሙና፡ ዘኀረየ፡14
ለሊሁ፡፡15 ወሶበ፡ በጽሐ፡ መኰንን፡16 ኀቤሁ፡ ለአከ፡17 እመነኮስ፡18 ኀበ፡ አቡነ ፊልጶስ፡ እንዘ፡
ይብል፡ አብሐኒ፡19 ┌
ኦአባ፡ እብጻሕ፡ ኀቤከ፡20 እስመ፡ አነ፡ ገብርከ(D32vb) ዘመጻእኩ፡
እምርሑቅ፡፡21 ወነገርዎ፡ ላእካን፡22 ለአቡነ፡ ክቡር፡23 ፊልጶስ፡ ወይቤ፡ በአይቴ፡ የአምረኒ፡ እስመ፡
አነ፡ ነዳይ፡24 ወምስኪን፡ ወፈ(F75vb)ላሲ፡25 ለእመሰ፡ ኪያየ፡ የኀሥሥ፡26 አምጽእዎ፡፡27

Consulted witnesses (BDEFHLMV)

§ [176]-1 ዘተቤን: BF | 2 ወጸጋማይ: γ | 3 ፅውስት: B | 4 ወኢክህሊት: HM | 5 የማናየ፡ እደዊሃ፡ ወእገሪሃ፡ እስመ

Consultedፅብሰታ:
ተወልደት፡ witnessadd.
(BDEFHLM
β; አንስሐስሖ: D | 6 መኳንንተ፡ ምድር፡ ወአብዕልት: add. LV | 7 ሐበይዋ: M | 8 ስነ
ራእየ፡ ገጻ: β | om. L | ወሶበ፡ የአምሩ፡ ነውረ፡ ሥጋሃ፡ የኀድግዋ: add. L | 11 ነውረ፡ ሥጋሃ: DEF | 12 በእንተ፡
9 10

ስና፡ ወላህያ: L | 13 በዘከመዝ፡ ስንኪ፡ ነገሥታተ፡ ምድር፡ እምፈሐሩኪ: add. L | 14 ወነበሩ፡ እንዘ፡ የሐዝኑ፡ በዝ
ግብር: add. M | 15 ወአሜሃ፡ ነገርዎ: L | 16 om. L | 17ለብጹዕ፡ አቡነ: D | 18 በእንተ፡ ውእቱ፡ ብእሲ: HV | 19 ሴዋ: γ |
20
ድውያነ፡ γ | 21 ዚአየ: D | 22 ሰድ: LV | 23 om. β |

§ [177]-1 om. EFMV | 2 ተፈሥሐ: β | 3 ሊተ: add. M; ፈወሰ፡ ሊተ: F | 4 እምሀብክዎ: V | 5 ከመ፡ ውእቱ: E | 6
ወብዙኅ፡ ጥሪቱ: add. β | 7 ወእፆረ: H ወጾረ: M | 8 ወነሥአ፡ ምስሌሁ፡ አምኃ፡ ለብእሴ፡ እግዚአብሔር፡ ወመጽአ፡
እንዘ፡ የኀሥሥ: add. H 1| 9 ለብእሴ እግዚአብሔር: add. γ | 310 ዘሀገረ፡ ሴዋ፡ ዘተሰደ፡ እምኀበ፡ ንጉሥ፡ በእንተ፡
[179] ወሶበ፡ ርእዮ፡ መኰንን፡ ሰገደ፡ ታሕተ፡ እገሪሁ፡4 ለአቡነ፡ ፊልጶስ፡ ወይቤሎ
2
ሃይማኖተ፡ ክርስቶስ፡ ወበጽሐ: add. β | 11 ነዋ፡ ውእቱ: DF; ነዋ፡ ዝየ፡ ደብረ፡ እገሌ፡ ወሶቤሃ፡ መጽአ፡
መኮንን፡ ወቆመ፡ አፍአ፡ ኆኅት፡ add. V | 12 om. D | 13 ኀቤነ፡ ውስተ፡ መካን: add. D | 14 ዘሀሎ: F | 15 om. β |
16
ወቆመ፡ አፍአ፡ ኆኅት: add. MV | 17 እስከ: D; ለአከ: ኀቤሁ: V | 18 መነኮሳተ፡ እንዘ፡ ይብል፡ MV | 19
አብጽሐኒ፡ እግዚአብሔር፡ ኀቤከ: H | 20 om. H | 21 ብሔር..ለገብርከ፡ add. V | 22 om. D | 23 ብፁዕ: add. M; ዘንተ
ነገረ: add. β | 24 om. γ | 25 ፈላሲ፡ወምስኪን: V | 26 ይፈቅድ: γ | 27 ወሶቤሃ፡ አግብዕዎ፡ ለመኮንን: add. β |

138
[178] ወሶበ፡(B177va) ርእዮ፡1 መኰንን፡2 ሰገደ፡ ታሕተ፡3 እገሪሁ፡4 ለአቡነ፡ ፊልጶስ፡ ወይቤሎ
ኦአባ፡ ፈላሲ፡5 አንተኑ፡ ዘሀገረ፡ ሸዋ፡6 ዘ(H59ra)ተሰደድከ፡ በእንተ፡(M78rb) ክርስቶስ፡ ዘትሰመይ
ፊልጶስ፡፡ ወይቤሎ፡ በትሕትና፡ መንፈስ፡7 በስምዕሰ፡ አነ፡ ውእቱ፡ ወባሕቱ፡ አንተ፡8(E44vb) ምንተ፡
ትፈቅድ፡ እምኀቤየ፡፡ ወይቤሎ፡ ውእቱ፡ ብእሲ፡9 ትርከበ(F76ra)ኒ፡ ምሕረትከ፡ ወይቤሎ አቡነ፡
ፊልጶስ፡10 ምንተ፡ ትብል፡ ወይቤ፡ ውእቱ፡ ብእሲ፡ እስመ፡ አነ፡11 ሰማዕኩ፡ በእንቲአከ፡ ከመ፡
አንተ፡ ትፌውሶሙ፡ ለድውያን፡12 ወለኵሎሙ፡ ሕሙማን፡ ወትጼግዎሙ፡ ጽንዐ፡ ለድኩማን፡
በጸሎት(L56vb)ከ፡፡ ወተሰጥዎ፡ አቡነ፡ ፊልጶስ፡ ምንት፡ አነ፡ ኃጥእ፡ ዘእፌውስ፡፡ ወይቤ፡ መኰንን
አንትሙሰ፡ ቅዱሳን፡ እመኒ፡ ምውተ፡13 አንሣአ(D33ra)(F76rb)ክሙ፡ ወድውየ፡ ፈወስክሙ፡ ከመዝ
ልማድክሙ፡14 ታኀስሩ፡ ርእሰክሙ፡ ወታዐብዩ፡ ቢጸክ(M78va)ሙ፡ ወባሕቱ፡ ተማሕፀንኩ፡15 አነ፡
በጸሎትከ፡ ርድኦ፡ ለኢአሚኖትየ፡16 በከመ፡ ጸገወከ፡ እግዚአብሔር፡ ሥልጣነ፡፡ ወይቤሎ፡ አቡነ፡
ፊልጶስ፡ ይርዳእከ፡ እግዚአብሔር፡ በከመ፡ አሚኖትከ፡17 ወባሕቱ፡ ምንተ፡ ትፈቅድ ይግበር፡(L57ra)
ለከ፡ እግዚአብሔ(F76va)ር፡ ┌በእደ፡ ገብሩ፡፡18

[179] ወይቤ፡(B177vb) ውእቱ፡ መኰንን፡1 እስመ፡ ወሀበኒ፡ እግዚአብሔር፡ ወለተ፡ ሠናይተ

┌

ወአዳም፡ ሥነ፡ ላሕያ፡ ወባሕቱ፡ ┌

የማናይ፡ እዳ፡2 ┌
ወየማናይ፡ እግራ፡3 ፅውሰ፡4 ወኢትክል
አንስሐስሖተ፡ እምአመ፡ ተወልደት፡5 ወ(H59va)ብዙኃን፡ መኳንንት፡ ይፈቅዱ፡6 ወይፈትዉ፡ ከመ
ትኰኖሙ፡ ብእሲተ፡7 በእንተ፡ ደዌሃ፡8 የኀድግዋ፡9 ወ(F76vb)ነያ፡ ዝየ፡ አምጻእክዋ፡10 በዘትክል
ርድአኒ፡ ኦአባ፡ እስመ፡ ተአመንኩ፡ በጸሎትከ፡፡ ወዘንተ፡ አምኃ፡ ተመጠው፡(D33rb) እምእዴየ
ለገብርከ፡፡11 ወኍልቈ፡12 አምኃኒ፡13 ዘአምጽአ፡ ጥሕን፡14 ጾረ፡ ፡ በቅል፡ ወንሒጎ፡ እንተ፡ ፡
ላህም፡ ወሐሪፅ፡ ጾረ፡ ፡ በቅል፡ ወመዓር፡(M78vb) ጾረ፡ ፡ በቅል፡ ወአክለሂ፡ ጾረ፡ ፲ወ፡ አኡዱግ፡
ዘንተ፡ ኵሎ፡15 አምጽአ፡ ሎቱ፡16 ውእቱሰ፡ ┌
አቡነ፡ ፊልጶስ፡17 ይነ(L57rb)(F77ra)ሥእ፡ ከመ
ዘይበልዕ፡ ወይከፍል፤ በኀቡእ፡ ለነዳያን፡18 ወአዘዞ፡ ለረድኡ፡19 ከመ፡ ይትመጦ፡20 አም(H59vb)ኃሁ
ለመኰንን፡፡

Consulted witnesses (BDEFHLMV)

§ [178]-1 ውእቱ: add. F; ለብፁዕ: add. M | 2 om. β | 3 ኀበ: γ | 4 ተባረከ፡ ወቆመ፡ ቅድሜሁ: add. β | 5 om. E;
ወይቤሎ፡ ኦአባ፡ ፈላሲ: F | 6 ሴዋ: EL | 7om. β | 8 om. H | 9 ኦ አባ: add. H; ኦ አሃ: add. M |10 ብፁዕ: add. M | 11 om.
D | 12 om. DEF; ወትረደረኦሙ፡ ለምንዱባን፡ በጸሎትከ..በእንተ፡ ስመ፡ ክርስቶስ፡ add. V | 13 ሙታነ: L | 14
ከመዝ፡ ትብሉ: L | 15 አነ፡ ተአመንኩ: γ | 16 ለአሚኖትየ: BF; om. V | 17 ሃይማኖትከ: D | 18 om. V |

§ [179]-1 om. L | 2 የማነ፡ እደዊሃ: β | 3 ወየማነ፡ እገሪሃ: β | 4 ፅውስት: L; ፅቡስት: M | 5 እስከ፡ ዮም: add. MV| 6
በእንተ ላህያ፡ ወራእያ፡ ገጻ፡ add. β; ይፈቅድዋ: DL | 7 በእንተ፡ ስነ፡ ላህያ: add. γ | 8 በእንተ፡ ላህየ፡ ገጻ፡ ወሶበ፡
ርእይዋ፡ ከመ ፅውስት፡ ይእቲ DF | 9 ወሶበ፡ አእመሩ፡ ከመ፡ ፀውስት፡ የኃድግዋ: L | 10 ጸዊርየ፡ L | 11 እምእደ
ገብርከ: F | 12 om. H | 13አምኀሁኒ: F | 14 ጣሕን: BDEF | 15 አምኀ: add. M | 16 ለእብሴ፡ እግዚአብሔር: add. LV |
17
om.H | 18 ለነዳያን: ይከፍል: በኀቡእ፡ γ | 19 በኪሞስ: add. D | 20 ይትመጠው: D |

139
[180] ┌
ወለውእቱ፡ መኰንን፡1 ወሀቦ፡ አቡነ፡2 ገሢሦ፡3 በልብስ፡4 መግለ፡ ቅሥፈቱ፡5 ወይቤሎ፡
ንሣእ፡6 ወቅብኣ፡ ለወለትከ፡ እንዘ፡ ትብል፡ ተፈውሲ፡ በስሙ፡ ለእግዚእነ፡7 ኢየሱስ፡ ክርስቶስ፡
ወልደ፡ እግዚአብሔር፡ ሕያው፡8 ዝመግል፡ ዘእቀብአኪ፡(B178ra) (F77rb)አነ፡9 ደመ ቅሥፈት፡
┌

ውእቱ፡10 ዘሃይማኖት፡ ዘተክዕወ፡11 በእንተ፡ ስምዐ፡ ክርስቶስ፡፡ ወዘንተ፡ ብሂሎ መጠዎ፡፡12 ወሶቤሃ፡
ወፅአ፡13 ውእቱ፡ ብእ(E45va)ሲ፡ እንዘ፡ ይትአመን፡14 በኵሉ፡ ልቡ፡ ┌ወበኵሉ፡ ኅሊናሁ፡15 ወቀብኣ፡
ለ(M79ra)ወለቱ፡16 በከመ፡ መሀሮ፡ ┌
አቡነ፡ ፊልጶስ፡17 ወበጊዜሃ፡ ጸንዐ፡(L57va) እደዊሃ፡(D33va)
ወእገሪሃ፡18 ወቆመት፡19 ┌
ርቱዐ፡ ዘእንበለ፡ ሙስና፡ ወይቤላ፡ ሑሪ፡ ┌
እት(F77va)ዊ በሰላም፡፡20
ወሖረት፡ ይእቲ፡ ወለት፡ ርቱዐ፡ ┌
በእገሪሃ፡ ወእደዊሃ፡ ኮነ፡ ከመ፡ ካልኡ፡፡21 ወአእኰቶ፡22
መኰንን፡23 ለእግዚአብሔር፡24 በእንተ፡ ዘሐይወት፡25 ወለቱ፡፡26

[181] ወበጺሖ፡1 ተአምኆ፡2 ወሰገደ፡ ┌

ታሕተ፡ እገሪሁ፡3 ┌
ለአቡነ፡ ፊልጶስ፡4 እንዘ፡ ይብል ናሁ፡5
አሕየዋ፡ እግዚአብሔር፡ ለወለትየ፡6 በጸሎትከ፡ ወበስእለትከ፡፡7 ወይቤሎ፡ አቡነ ፊልጶስ፡ አኮ፡
በጸሎትየ፡ ወ(F77vb)በስእለትየ፡8 ዘተፈወሰት፡ አላ፡ በእንተ፡ ሥነ፡ ሃይማኖትከ፡፡9 ወካዕበ፡10
ይቤሎ፡11(H60rb) መኰንን፡ ኦአባ፡ ፈንዎ፡12 (E45vb)13 ምስሌየ፡14 ከመ፡ ያምጽእ ዘእፌኑ፡ ለከ፡
አምኃ፡፡15 ወይቤሎ፡ አቡነ፡16 ፊልጶስ፡ ለምንት፡ ሊተ፡ የአክለኒ ዘትማልም፡፡ ወሶበ፡ አጽሐቦ፡
ጥቀ፡17 ፈነዎ፡ ለረድእ፡ ዘስሙ፡18 በኪሞስ፡ ወበዝንቱ፡19 ተፈሥሐ፡ መኰንን፡ ወነሢኦ፡20
ወለቶ፡21(F78ra) ሖረ፡ ምስ(B178rb)ለ፡ ውእቱ፡ ረድእ፡፡22 ወሶበ፡(D33vb) በጽሐ ሀገሮ፡ ተቀበልዎ፡
አግብርቲሁ፡ ወርእ(H60va)ይዋ፡ ለወለት፡ እንዘ፡ ተሐውር፡23 ወዜነውዋ፡ ለእማ፡24 ወፅአት፡
ወተቀበለታ፡ ወሐቀፈታ፡25 ወሰዐመታ፡ ወኮነ፡ ዐቢይ፡26 ፍሥሓ፡ ውስተ ውእቱ፡ ቤተ፡ መኰንን፡27
┌ወሶበ፡ ሰምዑ፡ ከመ፡ ሐይወት፡ ወለቱ፡ ለመኰንን፡28 መጽኡ ብዙኃን፡ ሰብእ፡ ወገብሩ፡29
በዓ(L58ra)ለ፡ ዐቢየ፡30 ለነዳያ(F78rb)ን፡ ወለምስኪናን፡ ወለውእቱኒ፡ ረድእ፡ አብኦ፡ ውስተ፡ ማኅደር
┌

ሠናይ31፡፡
Consulted witnesses (BDEFHLMV)

§ [180]-1 om. E | 2 om. H | 3 ኀሥዮ: DEF; ኃሢሦ: BV | 4 om. δ; በአፅርቅት: β | 5 እስከ፡ አሜሃኒ፡ ኢተፈወሰ፡
ቁሰሊሁ፡ በእንተ፡ ብዙኀን፡ ድውያን፡ ዘይትፌወሱ፡ ተቀቢኦሙ፡ መግሎ፡ ወኮነ፡ ከመ፡ ጳውሎስ፡ add. V | 6
ዘንተ: add. DEF | 7 በስመ፡ እግዚእነ: V | 8 om. γ | 9 om. H | 10 om. γ | 11 om. L | 12 መጠወ: M; መጠዋ፡ V;
መጠዎ: γ | 13 om. LM | 14 ተአሚኖ: L | 15 om. L | 16 እንዘ ይብል: γ | 17 om. H | 18 ቅዱስ እዴሃ፡ ወእግራ: B;
ወይቤላ፡ ሑሪ፡ ቁሚ፡ ወቆመት: add. β | 19 om. L | 20 om. β | 21 ወሖረት፡ ርቱዓ፡ ኮነት፡ ከመ ካልእታ: add. DFE;
om. V | 22 ወሶቤሃ፡ አእኮቶ: γ | 23 om. L | 24 ዘጸገዋ፡ ፈውሰ፡ ለወለቱ: β | 25 ዘሐወት: D | 26 በደመ ሰማዕቱ፡ ቅዱስ:
add. γ |

§ [181]-1ወሶበ፡ ጸብሐ፡ መጽአ፡ መኮንን፡ ኀበ፡ ሥርግው: add. β | 2 ለአቡነ፡ ፊሊጶስ: add. E | 3ኀበ: H | 4 om. E | 5
om. D| 6 om. D | 7 om. L | 8 om. β | 9 አላ፡ አሚናትከ: L | 10 om. D | 11 ውእቱ: add. D | 12 ፈነዋ: H | 13 በኪሞስ: add.
D | 14 om. L | 15 ከመ፡ እፈኑ፡ አምኀከ: β | 16 ማሪ: L | 17 om. L | 18 om. L | 19 om. H | 20 ወነሥአ: β | 21 ወለውእቱኒ
ረድእ፡ ነሥአ፡ ምስሌሁ: add. L | 22 በኪሞስ: D | 23 በእገሪሃ: add. L | 24 ወሰረረት: add. L | 25 ክሳዳ: add. L | 26 om.
D |27 መጽኡ፡ ብዙኀን፡ ሰብአ፡ ሀገር: add. HV | 28 om. β | 29 ወገብረ: L | 30 tra. L | 31 አሠነየ፡ ማኅደሮ፡ በክብር: H |

140
[182] ወሶበ፡ ጸብ(M79va)ሐ፡1 ወሀቦ፡ ፶፡ አልህምተ፡ ወሐሪፀ፡ ወእክለ፡ ወመዓረ፡ በከመ፡
ቀዳሚ፡ ┌ፈነዎ፡ በሰላም፡2 ወአዘዞሙ፡ ለ(V57ra)አግብርቲሁ፡ ይንድኡ፡3 ሎቱ፡ ላህመ፡ ለውእቱ፡
ረድእ፡4 እስከ፡ ይበጽሕ፡5 ኀበ፡ ማኅደሩ፡ ለአቡነ፡ ፊልጶስ፡፡ ወሶበ፡ አልጸቀ፡ ┌
ውእቱ፡ ረድእ
ለበጺሕ፡6 ┌
ኀበ፡ ሀገር፡7 ቦአ፡ ኀበ፡ ምሥያጥ፡ ወረከ(F78va)በ፡ ብእሴ፡ ዘይሠይጥ፡ ወንጌለ፡
ወርእየ ከመ፡ ሠናይ፡ ውእቱ፡፡ ወይቤሎ፡ ለውእቱ፡ ብ(D34ra)እሲ፡8 ንግረኒ፡9 ሤጦ፡ ┌
ለዝንቱ፡
ወንጌል፡10 ከመ፡ አሀብከ፡፡ ወይቤ፡ በዓለ፡ ወንጌል፡ ፶፡ ላህም፡ ሤጡ፡፡

[183] ወኀለየ፡ ውእቱ፡1 ረድእ፡2 እንዘ፡ ይብል፡ ምንት፡ ለነ፡ ዝ(L58rb)ኵሉ፡3 ንዋይ፡4 እምከመ
ወሀበነ፡ እግዚአብሔር፡(B178va) ሲሳየነ፡ ወዐራዘነ፡ ዘየአከለነ፡5 ┌
እስመ፡ ንሕነ፡6 ንቤ፡
ገደፍ(E46rb)ነ፡ ኵሎ ዓለመ፡7 ወይ(F78vb)ሳለቀነ፡8 እግዚአብሔር፡ ዘንተ፡ ኵሎ፡ ዘጊበነ፡9 ሶበ፡
ንብሎ፡ አ(H61ra)ቡነ ዘበሰማያት፡ ሲ(M79vb)ሳየነ፡ ዘለለዕለትነ፡ ሀበነ፡ ዮም፡፡(V57rb) ወዘንተ፡10
ብሄሎ፡ ረድእ፡11 ይቤሎ ለውእቱ፡ ብእሲ፡ ነዓ፡ ከመ፡ አሀብከ፡፡ ወሶቤሃ፡ ወሀቦ፡ ፶፡ ላህመ፡
ወውእቱኒ፡ ነሥአ፡12 ወንጌለ፡ ወበዝንቱ፡13 ተፈሥሐ፡ እንዘ፡ ይብል፡ እስመ፡ በኀላፊ፡ ረከብኩ፡
ዘኢየኀልፍ፡ ወበዘይማስን፡14 ዘኢይማስን፡፡

[184] ወሶቤ(F79ra)ሃ፡ ነሥአ፡ አምኃ፡ ዘተርፈ፡1 ወአወፈዮ፡2 ለመምህሩ፡3 ወይቤሎ፡ አልቦኑ፡

ካልአ፡ ዘወሀበከ፡ ዘእንበለዝ፡4 እስመ፡ ኵሎ፡ የአምር፡ በመንፈሱ፡፡ ወይቤሎ፡ ረድኡ፡ ውሂበሰ
ወሀበኒ፡(D34rb) ፶፡ ላህመ፡5 ወነጺርየ፡6 እሎንተ፡ አልህምተ፡ ኀለይኩ፡ እ(V57va)ንዘ፡ እብል፡
ለ(E46va)ምንት፡ ለነ፡ ከመዝ፡ ኵሉ፡ aእስመ፡ ንሕነ፡ ነዳያን፡፡7 ወእንዘ፡ aእኄሊ፡
8
ዘንተ፡
ረከብኩ፡ ወንጌለ፡ ┌በምሥያጥ፡(F79rb) ወተሣየጥክዎ፡ ለውእቱ፡ ወንጌል፡፡9

Consulted witnesses (BDEFHLMV)

§ [182]-1 ፈነወ፡ ወወሀቦ፡ አልህምት፡ ብዙኀ፡ እስከ፡ ይከውን: add. MV | 2 om. H | 3 ይንድኡ፡ ንዋዮ፡ ወይሑሩ፡
ምስለ፡ ውእቱ፡ ረድእ: add. HV | 4 በኪሞስ: add. D | 5ይጸብሕ: E | 6 om. M | 7 ሀገር: D | 8 በል: γ | 9 om. M | 10 om.
M|

[183]-1 ብፁዕ: add. M | 2 በኪሞስ: add. D | 3 ዝንቱ: DF | 4 om. M | 5 om. L | 6 om. δ | 7ወኩሉ፡ ዘውስቴታ: add. β
| 8 ከመ፡ ይትቃጸበነ: γ | 9
ዘገበርነ፡ MV | 10
ኩሎ፡ ዘገበርነ: M | 11
በኪሞስ: add. E | 12
ውእተ: γ | 13
om. H | 14

ወበዘኢይማሰን: γ |

[184]-1 ዘተርፈ፡ አምኃ: V | 2

ወአወፈዬ: D; a-a: om. L | 3 ወለአግብርተ፡ መኮንን፡ ፈነዎሙ፡ በሰላም፡
ወይቤሎ፡ ማሪ፡ ፊልጶስ፡ ለረድኡ፡ add. β | 4 om. β; እስመ፡ አእመረ፡ በመንፈሱ፡ ከመ፡ ሤጠ፡ አልህምተ፡
ወአባግአ፡ ወአግብአ፡ ወንጌለ፡ ወይቤሎ፡ ውእቱ፡ ረድእ፡ add. V | 5 ወፀበበኒ፡ ሰማይ፡ ወምድር: add. L | 6
ሶበ፡ ርኢኩ: β | 7 om. D | 8 om. L | 9 om. γ; ወሀብኩ፡ ኵሎ፡ ለውእቱ፡ ወንጌል፡ add. V |

141
[185] ወይቤሎ፡1 አቡነ፡ ፊልጶስ፡ ዘኢመፍትው፡ ገበርከ፡ ዘእንበለ፡ መባሕተ፡ ዚአየ፡2
ኦበኪሞስ፡ እንዘ፡ ሀሎከ፡ ምስሌየ፡ ዘመጠነዝ፡ መዋዕል፡ ለምንት፡3 ኢያእመርከ፡4
ኅ(H61va)ሊናዬ፡ ወድኅረዝ፡5 ይቤሎ፡ እ(L58vb)ስኩኬ፡ አምጽእ፡6 ወንጌ(B178vb)ለ፡ ┌
ዘተሣየጥከ፡
ወአርእየኒ፡7 ወአምጽአ፡ ┌
ውእቱ፡ ረድእ፡8 ወንጌለ፡ ወአርአዮ፡ ወይ(F79va)ቤ፡ ብፁዕ፡9 ፊልጶስ፡
ወንጌልሰ፡ ሠናይ፡ ውእቱ፡ ወባሕቱ፡ ነዓ፡ አርኢከ፡10 ┌
ወዘንተ፡ ብሂሎ፡ ከሠተ፡11 ወንጌለ፡
ወረከበ፡ ኀበ፡ ይብ(M80rb)ል ርኅብኩ፡ ወኢያብላዕክሙኒ፡፡

[186] aስማዕ፡ ኦበኪሞስ፡ ከመ፡(E46vb) ኢይቤ፡ እግዚእነ፡ ኢ(V57vb)ተሣየጥክሙ፡ ወንጌለ፡1

አላ፡ ይቤ፡2 ርኅብኩ፡ ወኢያብላዕክሙኒ፡3 ጸማእኩ፡ ወኢያስተይክሙኒ፡4 ┌ወመትልወ፡(D34va)
ዝንቱ፡ ቃል፡5 aወአንተ፡ ን(F79vb)ሣእ፡ ‡….‡6 ንበር፡ ምስለ፡ ዝንቱ፡ ወንጌል፡ ┌ወዘንተ፡
እምድኅረ፡ ብሂሎ፡7 ይቤሎ፡ አምጽእ፡ ሊተ፡ ንዋይየ፡8 ወአግብአ፡ ሎቱ፡9 ለውእቱ፡ ረድእ፡፡

[187] ወሶቤሃ፡(H61vb) ነሥአ፡ ┌

በኪሞስ፡ ወንጌለ፡1 ወሖረ፡ ውስተ፡ ምሥያጥ፡ እንዘ፡ የሐዝን፡
ወይብል፡ አሕዘንኩ፡ መምህርየ፡2 በኢያእምሮትየ፡(L59ra) ኦእግዚእየ፡ ┌
ኢየሱስ፡ ክርስቶስ፡3
ርድአኒ፡4 በዛቲ፡ ሰዓት፡፡5 ወዘንተ፡ ብሂሎ፡6 ቦአ፡ ┌
ውስተ፡ ምሥያጥ፡7 ወረከበ፡8 ዘየኀሥሥ፡
ወንጌለ፡ ከመ፡ ያጥሪ፡ ወኍ(E47ra)ልቈ፡9 ፶፡10 ላ(M80va)ህም፡ ወይቤሎ፡ በኪሞስ፡ ብየ፡ ወንጌል
ዘአጥረይክዎ፡11 ቀዳሚ፡ በመጠነ፡12 ሃምሣ ላህም፡ ከመ፡ አንተ፡ ትቤ፡፡ ወተሰናአዉ፡ ሆሙ
ወወሀቦ፡ ለበኪሞስ፡(B179ra) ውእቱ፡ ብእሲ፡ ፶ላህመ፡ ወበኪሞስኒ፡ ወሀቦ፡ ወንጌለ፡ ወነሢኦ፡
ላህመ፡ ተመይጠ፡ ኀበ፡ መምህሩ፡ ┌እስመ፡ ፈጸመ፡ ፈ(D34vb)ቃዶ፡ እንዘ፡ ይትፌሣሕ፡፡13

Consulted witnesses (BDEFHLMV)

§ [185]-1 ማሪ: add. M | 2 ወከመዝ፡ አንተ፡ ኀለይከ፡ በካልዕ፡ ግብር፡ ወአንሰ፡ ዘይሄሊ፡ ኢያእመርከ: add. β | 3
om. β | 4 ኢተአምር: LMV; አእመርከ: E | 5 ወእምዝ: γ | 6 ሊተ: DLMV | 7 om. L | 8 om. δ; ሎቱ፡ ወተመጠወ፡
እም፡ እዴሁ፡፡ ወርእየ፡ ከመ፡ ጥዑጥ(sic) ኵለንታሁ፡ ወሠናይ፡ ግብራቲሁ: add. V | 9 አቡነ: add. D | 10
አርአይከ፡ ወገንጰላ: add. β | 11 om. L |

§ [186]-1 om. V | 2 om. DEF; a-a: om. LM | 3 ወዘይመስሎ፡ ለዝንቱ፡ add. V | 4 አረቁ፡ ወኢያልበስክሙኒ፡
ወዘይመስሎ፡ ለዝንቱ፡ om. LM | 5 om. V | 6 እንዘ፡ ትትዋቀስ፡ α; እንዘ፡ ትዘረከይ: β | 7 om. DEFV | 8 ወዘንተ፡
ብሂሎ፡ ወሀቦ ውእቱ፡ ወንጌለ: add. L | 9 ወንጌለ: add. D |

§ [187]-1 om. γ | 2 መምህርየ: አሕዘንኩ፡ V | 3 om. β | 4 ርድኦ፡ ለገብርከ: DEF | 5 ለዓለም፡ ዓለም፡ አሜን: add.
D | 6 om. L | 7 ኀበ ምሥያጥ: LV | 8 ብእሴ: add. β | 9 ወበኁልቁ: E | 10 ፵: L | 11 ዘአጥረዎይኩ: D | 12 om. B | 13
እንዘ፡ ይትፌሣህ፡ እስመ ፈጸመ፡ ፈቃዶ: δ |

142
[188] ነጽሩ፡ ዘንተ፡ ተአምረ፡ ኦፍቁራንየ፡1 ዘገብረ፡ እግዚአብሔር2 ለቅዱሳን፡3(V58ra) እስመ፡
ቀዳሚ፡ ኀለየ፡ ረድእ፡ በእንተ፡ ኢዘጊበ፡ ንዋይ፡4 ወመምህሩኒ፡5 በእንተ፡ ነዳያን፡6 ወሆሙ፡ ኀለዩ፡
ዘበሰማያት፡7 አኮ፡ ዘበምድር፡8 ወድኀረዝ፡9 ተአመነ፡ መምህሩ፡10 በእግዚአ(F80va)ብሔር፡11 ከመ
ያግብእ፡ ሎቱ፡ ┌
እሎንተ፡12 አልህምተ፡13 ወረድኡኒ፡ ኢ(L59rb)(E47rb)ናፈቀ፡(M80vb) እስመ፡
ሆሙ፡ አጥረዩ፡14 አሚነ፡15 ዘትትሜሰል፡16 በኅጠተ፡ ሰናፔ፡17 ታፈልስ፡ ደብረ፡ ወትመልኅ፡
ሰግላ፡፡ ወሶቤሃ፡ ከፈለ፡ አቡነ፡18 በጸሎቱ፡19 እሎንተ፡ አልህምተ፡ ለነዳያን፡ ወለምስኪናን፡፡
ወድኅረዝ፡20 ይቤሎ፡(F80vb) ለረድኡ፡21 አእምር፡ ኦወልድየ፡ ይእዜ፡ ተነበት፡ ወንጌል፡ በሰማያት፡22
በአፈ፡ መንፈስ፡ ቅዱስ፡ ማእምረ፡ ኅቡአት፡፡

[189] ወከመዝ፡ ነበረ፡1 አቡነ፡ ፊልጶስ፡2 ሠለስተ ዓመተ፡ ┌

ውስተ፡(D35ra) ይእቲ፡ ሀገር፡ ዘተሰደ፡
ባቲ፡፡3 ወተሰ(L59va)ምዐ፡ ዜናሁ፡ ውስተ፡ ኵሉ፡4 አድያማተ፡ ትግሬ፡፡ ወእምድኅረ፡ ፡ዓመት፡
ሞተ፡ ዓምደ፡ ጽዮን፡5 ንጉሥ፡6 ወነግሠ፡7 ወልዱ፡(H62va) ሰይፈ፡ አርዕድ፡8 ወአሜ(F81ra)ሃ፡
ተካየደ፡ ንጉሥ፡ ሰይፍ፡ አርዕድ፡9 ምስለ፡(B179rb)(V58va) አባ፡ ያዕቆብ፡ ጳጳስ፡10 aከመ፡ ኢይሑር፡11
በፍኖተ፡ aአቡሁ፡12 ወከመ፡ ይቁም፡13 በአሐቲ፡ ብእሲት፡ ወሠናየ፡ ኮነ፡ ዝነገር፡ ┌
በኀበ፡ ጳጳስ፡14
ወባረኮ፡15 በኵሉ፡ በረከት፡ መንፈሳዊ፡፡16

[190] ወሶቤሃ፡ ይቤሎ፡ ጳጳስ፡ ለንጉሥ፡ እምይእዜሰ፡1 ስምዐኒ፡ ፡ ነገረ፡ ዘእነግረከ፡፡2 ወይቤሎ፡
ንጉሥ፡3 እስኩ፡ ንግረኒ፡፡4 ወይቤሎ፡ ጳጳስ፡5 ┌ስምዓ፡(F81rb) ዘእነግረከ፡6 በእንተ፡ አቡነ፡7 ፊልጶስ፡8
ዘሰደዶ፡ አቡከ፡ ሶበ፡ ዘለፎ፡ ከመ፡ ኢያውስብ፡ ብእሲተ፡ አቡሁ፡፡9 ወይእዜኒ፡ ለአከ፡
ያምጽ(M81rb)እዎ፡10 እስመ፡ ጽንዐ፡ ሀገር፡ ውእቱ፡፡ ወይቤሎ፡ ንጉሥ፡11 ┌
ይኩን በከመ፡ ትቤ፡፡12
ወተፈሥሐ፡ ጳጳስ፡ ጥቀ፡13 በእንተዝ፡፡14

Consulted witnesses (BDEFHLMV)

§ [188]-1 ኦአሐውየ: LM; ኦፍቁራን: DF | 2: om. B | 3 በላዕለ፡ ቅዱሳኒሁ: L; ለቅዱሳኒሁ: D | ወሶበ፡ ርእየ፡ 4

አልህምተ፡ መሰሎ፡ ከመ፡ ኩስሕ (sic) ወሴጠ: መምህሩ፡ add. β | ሀለየ: add. γ | ወድኀረዝ: add. D | 7
5 6

በእንተ፡ መንግሥተ፡ ሰማያት፡ V | 8 ኀላፊ: D | 9 om. L | 10 መምህሩ፡ ተአመነ፡ V | 11 om. β | 12 እሎተ: F | 13

om. LM | 14 ገብሩ: γ | 15 ሃይማኖተ፡ DEF; ወአነሂ፡ መሰልክዎሙ፡ ከመ፡ አባ፡ ጰንጠሌዎን..መምህሩ: add. V | 16
ዘትሜስል: E | 17 ሰፔ: F; ወሃይማኖትሰ፡ እመኮነት፡ በብእሲ፡ መጠነ፡ ኀጠተ፡ ሰናፔ: add. δ | 18 ፊሊጶስ: DEF | 19
om. δ | 20 ወይእዜኒ: D | 21 በኪሞስ: add. D | 22 በመንግሥተ፡ ሰማያት: D; በጽርሐ፡ አርያም፡ ወአንባቢሃኒ፡ ፳ወ፬፡
ካህናተ፡ ሰማይ፡ add. V |

§ [189]-1 ነበሩ: D | 2 ብፁዕ: β | 3 om. γ | 4 om. D | 5 om. γ | 6 በከመ፡ ተነበየ፡ ብፁዕ፡ ፊሊጶስ: add. L | 7 ህየንቴሁ: add.
γE | 8 ሰይፈ፡ አርዕድ፡ወልዱ: β | 9 ዳግማዊ፡ ወአሜሃ፡ ተካየደ: add. D | 10 ዘኢትዮጵያ: add. D | 11 ይሑር: B | 12
1 2
[191]
om. L | ወሶቤሃ፡
13
ሖሩ፡
ንጉሥ: add. M | ላእካን፡
14
ዘንጉሥ፡
በቅድመ፡ ጳጳስ: DEF;ወበጽሑ፡
በቅድሜሁ፡ ኀበ፡ ሀሎ፡
ለጳጳስ: አቡነ፡add.
L |15 ለንጉሥ: ፊልጶስ፡ ወነሥእዎ
γ | 16 መንፈሳዊት: β|

§ [190]-1 ወይእዜኒ: LM | 2 om. M | 3 om. β | 4 በል: add. LM | 5 ንግረኒ: L | 6 om. L | 7 ጳጳስ: L | 8 እብለከ: add. EF |
9
በእንተዝ፡ ነገር፡ ሰደደ: add. L | 10 ከመ፡ ያምጽእዎ: DEF | 11 እግበር፡ ለከ፡ ኩሎ፡ ዘትቤለኒ: add. L | 12 om. L | 13
በእንተ፡ ፍቁር፡ ፊሊጶስ: add. H | 14 om. β |

143
[191] ወሶቤሃ፡ ሖሩ፡ ላእካን፡ ዘንጉሥ፡1 ወበጽሑ፡2 ኀበ፡ ሀሎ፡ አቡነ፡3 ፊልጶስ፡ ወነሥ(E47vb)እዎ፡
ላእካን፡ ዘንጉሥ፡ እ(F81va)ምኀበ፡ ነበረ፡ ወወሰድዎ፡4 ወበከዩ፡ ኵሎሙ፡ ሰብአ፡5 ሀገር፡(V58vb)
እስመ፡ ሖረ፡6 ጥቅመ፡ ሀገሮሙ፡ ወፈዋሴ፡ ድውያንሆሙ፡፡7 ወሶቤሃ፡ አብጽሕዎ፡ ኀበ፡ ጳጳስ፡
ለአቡነ፡ ፊልጶስ፡፡8(D35rb) ┌
ተንሥአ፡ ጳጳስ፡9 ወሐቀፎ፡ ክሳዶ፡10 ወሰዐሞ፡11 ወበከዩ፡ ሆሙ፡12
ነዋኀ፡ ሰዓተ፡፡13 ወይቤ፡ ጳጳስ፡ ┌
ስብሐት፡ ለእግዚአብሔር፡14 ዘአርአየኒ፡ ኪያከ፡15(F81vb) በሥጋነ፡
እምቅድመ፡ ፍልሰትየ፡(M81va) ┌
ኦፊልጶስ፡፡16 ወነበሩ፡17 ኅዳጠ፡ መ(B179va)ዋዕለ፡ እንዘ፡ ይትናገሩ፡
ዕበያቲሁ፡17 ለእግዚአ(H63ra)ብሔር፡ ወዜነዎ፡ ጳጳስ፡(L60ra) ከመ፡ ተካየደ፡ ምስለ፡ ንጉሥ፡ ከመ፡
ይቁም፡ በአሐቲ፡ ብእሲት፡፡ ወይቤሎ፡ አቡነ፡19 ፊልጶስ፡ ሠናየ፡ ትቤ፡ ወባሕቱ፡(E48ra)
ይመስለኒ፡20 ኢይትፌጸም፡21 ቃሉ፡፡22

[192] ወድኅረዝ፡ ፈነዎ፡ ጳጳስ፡ ለብፁዕ፡1 ፊልጶስ፡ ይ(V59rb)እቱ፡ ብሔሮ፡2 ወ(F82ra)አተወ፡ አቡነ፡3
በፍስሓ፡ ┌
ወበሥምረተ፡ እግዚአብሔር፡4 በጽሐ፡5 ┌
ውስተ፡ ምኔቱ፡6 መቃብረ፡ አቡነ፡ ተክለ፡
ሃይማኖት፡(D35va) ┌
ዘውእቱ፡ አቡሁ፡ በጸጋ፡፡7 ወተፈሥሑ፡ ደቂቁ፡ ሶበ፡ ርእይዎ፡ ወመሰሎሙ፡
ዘተንሥአ፡ እሙታን፡፡8(H63rb) ወእምድኅረ፡ ኅዳጥ፡ መዋዕል ተንሥአ፡ ፡ብእሲ፡9 ዘይሰመይ፡
ዘአማኑኤል፡ ┌
በተጸውዖ፡ ስም፡ ባሕቲቱ፡ ወአኮ፡ በምግባር፡10 እስመ፡ አስሐቶ፡ ለንጉ(F82rb)ሥ፡
እንዘ፡ ይብል፡ ኢትክል፡ ነቢረ፡11 በአሐቲ፡ ብእሲት፡ ┌እንዘ፡ አንተ፡ ንጉሥ፡12 ወለንጉሥኒ፡ እዙዝ
ሎቱ፡ ያውስብ፡ ሠለስተ፡13 ብእሲተ፡፡ aወትእዛዘ፡ አማኑኤልሰ፡ አምላክነ፡ ኢኮነ፡ ከመዝ፡ እስመ፡
ጽ(E48rb)ድቅ፡ ውእቱ፡ ቃሉ፡ ወርቱዕ፡ ኵሉ፡ ፍናዊሁ፡ ወአልቦ፡ ዐመፃ፡ በኀቤሁ፡፡ዝንቱሰ፡
ዘአማኑኤል፡ ጸዋሬ፡ ስሙ፡14 ለአምላክነ፡ በተሰምዮ፡ ወመናኔ፡(F82va) ትእዛ(D37ra)ዙ፡ ዘአማሕፀነ፡
ለሊሁ፡ እግዚእነ፡ ለሐዋርያቲሁ፡ ዘረሰ(B179vb)ዮሙ፡ አዕርክተ፡ ሎቱ፡ ወመዋርስተ፡ ┌
እንዘ፡
ይብል፡15 እመሰ፡ ታፈቅሩኒ፡ ዕቀቡ፡ ትእዛዝየ፡ ወሶበሰ፡ ኢኮነ፡16 መናኔ፡ ትእዛዙ፡ ዝብእሲ፡
ለእግዚእነ፡ እምኢያብሖ፡ ከመ፡ ያውስብ፡ ሠለስተ፡17 ብእሲተ፡18 በ፡ ጊዜ፡ እንዘ፡ ይብል፡ እዙዝ፡19
ለንጉሥ፡ ወኢይቤ፡ ለኵሉ፡ ወረሰዮ፡ በዝየ፡ ገ(F82vb)ጽ፡ ለእግዚአብሔር፡ ዘኢይፈርህ፡20 ንጉሠ
በእንተ፡ መንግሥቱ፡ ወይሜንን፡ ነዳየ፡ በእንተ፡ ንዴቱ፡ ሐሰ፡ ሎቱ፡ እምዝንቱ፡ aለአምላክነ፡፡21

Consulted witnesses (BDEFHLMV)

§ [191]-1 ላእካነ፡ ንጉሥ: V | 2 ትግሬ: add. LV | 3 ማሪ: H | 4 ወአምጽዕዎ: L | 5 ይእቲ: add. β | 6 ተንሥአ፡ V |
7
ህሙማኒሆሙ: EF | 8 ለሥርግው፡ ፊሊጶስ፡ ወሶበ፡ ርእዮ: add. H | 9 om. δF | 10 om. B | 11 om. L | 12 ህቡረ: add.
L | 13 እስመ ተራከቡ: γ | 14 om. L | 15 ርኢኩከ: D | 16 om. HM | 17 ወከመዝ፡ ነበሩ: L | 18 በነገረ፡ እግዚአብሔር: γ;
ዕበያተ: F | 19 ብፁዕ: L | 20 om. β | 21 ኢይፌጸም: V | 22 ወይቤሎ፡ ጳጳስ፡ ወአነሂ፡ እፈርህ፡ ያስሕትዎ፡
ጠንቋልያን፡ add. V |
§ [192]-1 አቡነ: D | 2 መካኖ: L; ወንጉሥኒ፡ ሰምረ፡ add. β | 3 om. L | 4 om. EL | 5 om. LV| 6 ደብረ፡ ሊባኖስ: D |
7
በመንፈስ፡ ቅዱስ: δ | 8 እምውታን፡ H; በረከቱ ይዕቀበነ፡ ለኩልነ፡ አሜን: add. D | 9 በከመ፡ ይቤ፡ ሐዋርያ፡
ወይመጽኡ..ወመንፈስ፡ ቅዱስ፡ አልቦሙ፡ add. β | 10 ወናሁ፡ ኮነ፡ ዘብርያል: H | 11 om. β | 12 እንዘ፡ እንዘ: D;
እንዘ፡ ንጉሥ፡ አንተ: β | 13 ሠላሳ: D | 14 om. D | 15 om. D | 16 ኮነ: D | 17 ሠላሳ: D | 18 አንስተ: EF | 19 ውእቱ: add.
δF | 20 ዘይፈርህ: B | 21 a-a: om. β |

144
[193] aእምአይቴ፡ ረከበ፡ ዘአማኑኤ(E48va)ል፡ ዘይቤ፡ እዙዝ፡ ውእቱ፡ ለነገሥት፡1 ከመ፡ ያውስቡ፡
፡2 አንስተ፡ ድኅረ፡ አስተርእዮተ፡ ሕግ፡ መሲሐዊት፡ እመጽሐፈ፡ ኪዳንኑ፡ ወእምወንጌልኑ፡
እመልእክተ፡ ሐዋርያት፡ ወ(F83ra)እምቃለ፡ ጳውሎስ፡ ሱታፌሆሙ፡ ዘተሰምየ፡ ልሳነ፡ ዕፍረት፡
እምዲድስቅልያኑ፡ ወእምመጽሐፈ፡ ሲኖዶስኑ፡ ዘተወክፈቶሙ ቤተክርስቲያን፡ ቅ(D37rb)ድስት፡
ወሶበ፡ ኀሠሥነ፡ ዘንተ፡ ትእዛዘ፡3 በውስተ፡ መጻሕፍት እለ፡ ይሜህራ፡ ትሩፋተ፡ ወይነግራ፡ ቃላተ፡
ጽዱቃተ፡ ኢረከብነ፡ ከመ፡ ኢንመንን፡4 ትምህርቶ፡፡ ወበእንተዝ፡ ሰመይኖ፡ ዘአማ(F83rb)ኑኤል፡5
ጸዋሬ፡ ስመ፡ አምላክነ፡ ወመናኔ፡ ትእዛዙ፡ ተሊወነ፡ ቃለ፡ ዮሐንስ፡ ሐዋርያ፡(B180ra) ዘይቤ፡ ዘሰ፡
ይብል፡ አፈቅሮ፡ ለእግዚአብሔ(E48vb)ር፡ ወኢየዐቅብ፡ ትእዛዞ፡6 ሐሳዊ፡ ውእቱ፡፡7 ወብዙኀ፡ ስምዐ፡
እምአምጻእነ፡8 በእንተዝ፡ ነገር፡ ┌
እምብሉይ፡ ወሐዲስ፡9 ወባህቱ፡ ኀደግነ፡ ከመ፡ ኢይኑኅ፡
10
aነገር፡፡

[194] aንትመየጥኬ፡ ኀበ፡ ጥንተ፡ ነገር፡ ዘአምከሮ፡ ዘአማኑኤ(F83va)ል፡ ለንጉሥ፡1 ወለቡ፡ ይቤሎ
2
ዘአማኑኤል፡ ለንጉሥ፡ ድልው፡ ለከ፡ አውስቦ፡ aብእሲት፡፡ ወይቤሎ፡ ንጉሥ፡ ምንተ እገብር፡3
እስመ፡ ተካየድኩ፡4 ከመ፡ ኢያውስብ፡ ዘእንበለ፡ አሐቲ፡ ብእሲት፡፡5 ወይቤሎ ውእቱ፡ መናኔ፡
┌

ትእዛዝ፡6 ኢትሕዝን፡7 እስመ፡ አነ፡ እትዋሣእ፡8 ┌

ምስለ፡ ጳጳስ፡9 ውእቱኒ ኢይበቊዕ፡
ለጵጵስ(D37va)ና፡ ወበእንተዝ፡10 እረት(F83vb)ዕ፡11 ለከ፡፡ ወሠምረ፡12 ንጉሥ፡ በዝንቱ፡ ምክር እኩይ፡
ወለአከ፡13 ኀበ፡ ጳጳስ፡14 በጕሕሉ(M82ra)ት፡ እንዘ፡ ይብል፡(E49ra) ነዓ፡ ተዋሣእ፡15 ወተዋቀስ፡16
ምስለ፡ ቢጽከ፡17 ብእሲ፡ ዘይብለከ፡ ኢትበቊዕ፡ ለጵጵስና፡፡18 ወሶበ፡ ሰምዐ፡19 ጳጳስ፡ ገዐረ ወበከየ፡
ጥቀ፡20 ወይቤ፡ ናሁ፡ ተፈጸመ፡ ትንቢተ፡ ፍቁርየ፡ ፊልጶስ፡፡ ወለአከ፡ ┌
አባ፡ ያዕቆብ፡ ጳጳስ፡ ኀበ፡
21
ንጉሥ፡ እንዘ፡ ይብል፡ ጽንሐኒ፡ እስ(F84r )ከ፡ ፵፡ ጽባሕ፡ ወእምዝ፡ እመጽአ፡ ኀቤ(H63vb)ከ፡፡
a

ወፈነወ፡ ጳጳስ፡ ኀበ፡ አቡነ፡22 ፊልጶስ፡ መልእክተ፡23 እንዘ፡ ይብል ብጻሕ፡24 ኀቤየ፡(B180rb)
በጕጉአ፡ ነሢአከ፡ ደቂቀከ፡፡25 እሎንተ፡26 ወ፡ መ(V59va)ምህራነ፡ ከመ ንትማከር፡27 በእንተ፡
ሃይማኖት፡ እስመ፡ ናሁ፡ ተንሥአ፡ ፡ ብእሲ፡ እምጠንቋልያን፡ ወአስሐቶ ለንጉሥ፡ በአውስቦ፡
ብእሲት፡28 ፡ ┌ወበሊዐ፡(F84rb) ረቡዕ፡ ወዐርብ፡፡29(M82rb)

Consulted witnesses (BDEFHLMV)

§ [193]-1 ለንጉሥ: D | 2 ሠላሳ: D | 3 om. E | 4 ንመንን: D | 5 ለዘአማኑኤል: δ | 6 ትእዛዛቲሁ: δ | 7 om. B | 8

አምጻእነ: δF; እመጻሕፍት: add. D | 9 om. F | 10 a-a: om. β |

§ [194]-1 om. D | 2 a-a: om. β | 3 እግበር: EV; ምስለ፡ ጳጳስ: add. EFV | 4 ተካየድኩ: V | 5 om. H | 6 መስሐቲ: β
| 6 om. β | 7 ኢትሐዝን: V | 8 እትዋሣአ: HL | 9 om. β | 10 ወበዝንቱ፡ ነገር: β | 11 አርትዕ፡ V | 12 ወኀብረ:
LMV | 13 ወፈነወ: β; ወፈነዎ፡ L | 14 ንጉሥ: δ | 15 ተባሕል: L; ተበሐል: HMV | 16 om. β | 17 om. δF: ብእሲ፡ β | 18
ወነገሮዎ ዘንተ፡ ነገረ: β | 19 om. H | 20 om. β | 21 om. β | 22 ሥርግው: FL | 23 om. V | 24 ብጻሕኒ: M | 25 አርዳኢከ:
β | 26 om. HMV | 27 ዘይበቁዐነ፡ ለርዕስነ: add. DL | 28 አንስት: δ; ብዙኀ: add. V | 29 ወበበሊዓ፡ ዕለተ፡ ጌና፡
ረቡዕ፡ ወዐርብ፡ ወናሁ፡ ተፈጸመት፡ ትንቢትከ፡ ዘትቤ፡ ኢይትፌጸም፡ ቃሉ፡ β |

145
[195] ወሶቤሃ፡ አስተጋብኦሙ፡ ┌
አቡነ፡ ፊልጶስ፡1 ለወ፡ መምህራን፡ ወሖረ፡ በጕጕአ
ወበ(E49rb)ጽሐ፡ ኀበ፡ ጳጳስ፡ ወተአ(D37vb)ምኁ፡ በአምኀ፡ መንፈሳዊት፡፡ ┌
ወዜነ(H64ra)ዎ፡ ጳጳስ፡
ለአቡነ ፊልጶስ፡2 ኵሎ፡ ዘይቤሎ፡ ንጉሥ፡3 aወውእቱኒ፡ ከመ፡ ሜጠ፡ ሎቱ፡ ለንጉሥ፡ እንዘ፡ ይብል
ጽንሑኒ፡4 እስከ፡ ጊዜ፡ እሙር፡፡ ወሶበ፡ ሰምዑ፡ አቡነ፡ ፊልጶስ፡ ወወ፡ መ(F84va)ምህራን፡ ዘንተ
ቃለ፡ እምአፈ፡ ጳጳስ፡ ይቤሉ፡ ናቅድም፡5 ጸሎተ፡6 ኀበ፡ እግዚአብሔር፡ እስመ፡ ውእቱ አዘዘነ፡7
ጸልዩ፡ ከመ፡ ኢትባኡ፡ ውስተ፡ መንሱት፡ እስመ፡ ጸሎትሰ፡ መሠረተ፡ ግብር ወማኅለቅተ፡ ግብር፡፡
ወኀብሩ፡ በዝ፡ ምክር፡ ከመ፡ ይግበሩ፡ ጸሎተ፡ ኀበ፡ እግዚአብሔር እስከ፡ ፵፡ aጽባሕ፡፡8

[196] ┌ወሶበ፡ ተፈጸመ፡1 ፵፡ ዕለት፡2 ነበረ፡ ንጉሥ፡(F84vb) ┌ዲበ፡ መንበረ፡3 መንግሥቱ፡ ወለብሰ፡
ልብሰ፡ መንግሥት፡(E49va) ወእምዝ፡ አዘዘ፡4 ያምጽእዎ፡5 ለጳጳስ፡ ምስለ፡ ስርግው፡(B180va)
┌

ፊል(V59vb)ጶስ፡ ወኮነ፡6 ጉባኤ፡7 ብዙኅ፡ እምሠራዊተ፡ ንጉሥ፡(D38ra) ወጳጳስ፡ ወእምሥዩማን፡

ካህናት፡8 ┌
ወመምህራነ፡ ቤተክርስቲያን፡፡9 ወሶቤሃ፡ ተንሥአ፡10 ┌
መናኔ፡ ትእዛዝ፡ ዘውእቱ፡
ዘአማኑኤል፡11 ወይቤ፡ አንተ፡ አባ፡ ያዕቆብ፡ ኢትበቊዕ፡(F85ra) ለሢመተ፡ ጵጵስና፡ ┌ዘሀገረ፡ ዐባይ
ኢ(L61ra)ትዮጵያ፡፡12 ወከመዝ፡ ይቤሎ፡ ሥልሰ፡፡ ወአር(H64rb)መመ፡ ┌አባ ያዕቆብ፡13 ጳጳስ፡ ነዋኀ፡
ሰዓተ፡፡

[197] ወእምዝ፡ ተንሥአ፡1 ወአውሥአ፡ በመንፈስ፡ ቅዱስ፡ ┌

ውእቱ፡ ጳጳስ፡2 ወይቤሎ ለንጉሥ፡3
ኅረይ፡ እም፡ ግብር፡፡ ወይቤ፡4 ምንት፡ ውእቱ፡፡ ወይቤሎ፡ ቅዱስ፡5 አንሰ ኢይትናገር፡ ምስለ፡
ዝንቱ፡6 ዐላዌ፡ ትእዛዝ፡7 ዘአንበረ፡ ውስተ፡ ሰማይ፡ አፋሁ፡(E49vb) ወአንሶሰወ ውስተ፡ ምድር፡
┌

ልሳኑ፡ ወአብደረ፡8 ዓዲ፡ ከመ፡ ያድሉ፡9 ለሰብእ፡ እምያድሉ ለእግዚአብሔር፡ እንዘ፡ የኀሥሥ፡
┌

ክብረ፡ ለርእሱ፡ ኅረይ፡ ዘእቤለከ፡ ኦ፡ ንጉሥ፡ ┌

አመ ትቀውም፡10 በኪዳን፡11 ዘማእከሌየ፡
ወማእከሌከ፡ በነሢአ፡ አሐቲ፡ ብእሲት፡12 ወእመ፡ አበይከ፡(D38rb) ዘንተ፡ ትዕዛዘ፡ ቅትለኒ፡
በሰይፍ፡(V60ra) ┌ወእመ፡ አኮ፡ ሰደኒ፡ ┌ውስተ፡ ሀገርየ፡፡13

Consulted witnesses (BDEFHLMV)

§ [195]-1 om. L | 2
om. β | 3 ወነገሮ፡ ለፍቁሩ፡ ፊልጶስ፡ ወነበሩ፡ እስከ፡ ፵፡ ጽባሕ እንዘ፡ ይጼልዩ፡ ኀበ፡
እግዚአብሔር: add. HMV | 4 ጽንሐኒ: D | 5 ናቀድም: E | 6 ጸልዮ: E | 7 እንዘ፡ ይብል: add. δ | 8 a-a: om. β |

§ [196]-1 om. H | 2 ጽባሕ፡ V | 3 ውስተ፡ መንበረ: HM | 4 om. γ | 5 ወመጽአ: γ | 6 ብዙኀ፡ እምሠራዊተ፡ ንጉሥ፡
add. β | 7om. β; ጉጋኤ: D | 7 om. L | 8 ወነበሩ፡ ንጉሥኒ፡ ወጳጳስኒ፡ ወሊቀ፡ ክህናትኒ፡ አቡነ፡ ፊልጶስ፡ ውስተ፡
መካን፡ add. β | 9 om. V | 10 ውእቱ፡ ተንሥአ፡ ወጸርሐ፡ በቅድመ፡ ጉባኤ፡ እንዘ፡ ይብል፡ አንተ፡ አባ፡
ያዕቆብ፡ ለኢትዮጵያ፡ ለጵጵስና፡ ኢትበቁዕ፡ add. β | 11 om. γ | 12 om. β | 13 om. β |

§ [197]-1ተዋሥአ: D | 2 om. γ | 3 om. H | 4 ንጉሥ: add. DL | 5 ውእቱ: add. L | 6 ውእቱ፡ V; | 7 ከይሲ፡ አላ፡ አንተ፡
ኅረይ፡ አላ፡ እምትቁም፡ በትእዛዝየ፡ በአሐቲ፡ ብእሲት፡በከመ፡ ኪዳንየ፡ ወ፩፡ እምትስድደኒ፡ ውስተ፡ ሀገርየ፡
ወአሀዱ፡እምትቅትለኒ፡ በሰይፍ፡ add. β | 8 om. δ | 9 ያድሉ: LM | 10 እም: ትቁም: γ | 11 በትዕዛዝየ: L | 12 በከመ፡
ኪዳንየ: add. H | 13 om. β; ሀገርየ: D |

146
[198] ┌
ወድኅረ፡ ይቤሎ፡ ዘንተ፡(F85va) ለንጉሥ፡1 ረገሞ፡2 ┌
አባ፡ ያዕቆብ፡ ጳጳስ፡ ለዘአማኑኤል፡3
ወ(B180vb)አውገዞ፡ በግዘተ፡ ሐዋርያት፡፡4 ወተንሥአ፡5 ሶቤሃ፡ ┌
መናኔ፡ ትእዛዝ፡6 ወይቤሎ፡
ለንጉሥ፡ በሎ፡ እምክር፡ ለከ፡፡ ወሶቤሃ፡ ይቤሎ፡ ንጉሥ፡ ለጳጳስ፡7 ┌
ጌሰመ፡ እነግረከ፡ ዘመከርኩ፡
ዮምሰ፡ እቱ፡ ውስተ፡ ማኅደርክ፡፡8 ወድኅረዝ፡9 ተንሥኡ፡10 ጳ(E50ra)ጳስ፡ ወፊልጶስ፡ ወኵሎሙ
ካህናት፡ አተዉ፡11 ውስተ፡ ማኅደሪሆሙ፡፡ ወአመከሮ፡12(F85vb) ለንጉሥ፡13 ውእቱ፡ ብእሲ፡14 ┌ፀራ፡
ለጽድቅ፡15 ┌
ከመ፡ ይፈንዎ፡16 ለጳጳስ፡17 ውስተ፡ ሀገሩ፡ ┌
ወለእለ፡ ኀብሩ፡18 መምህራን፡19 ምስሌሁ፡
ይስድድዎሙ፡20 እመናብርቲሆሙ፡21 ወሠምረ፡22 ንጉሥ፡ ┌በዝንቱ፡ ምክር፡፡23 ወበይእቲ፡24 ሌሊት፡
እስከ፡ ይጸብሕ፡ ሐመ፡ ውእቱ፡ ርጉም፡ ┌
መምከሬ፡ ንጉሥ፡25 ወኮነ፡26 ለምጸ፡ ኵሉ፡27 ሥጋሁ፡28
ወ(D38va)ሞተ፡ በግዘቱ፡ ከመ፡ ኦርዮስ፡ እንዘ፡ ይብል፡ ያዕቆብ፡ ወፊልጶስ፡(F86ra) ወግኡኒ፡
በመስቀሎሙ፡፡

[199] ወሶ(V60rb)በ፡ ጸብሐ፡ መጽአ፡ ጳጳስ፡ ወይቤሎ፡ ለንጉሥ፡ ┌

ምንተ፡ መከርከ፡ ሊተ፡፡1
ወይቤሎ፡ ንጉ(H64vb)ሥ፡ ተሰደድ፡ እምሀገርየ፡ ወግባእ፡ ውስተ፡ ሀገርከ፡፡2 ወይቤ፡ ጳጳስ፡3
ሠናይ፡(M83ra) መ(E50rb)ከርከ፡4 ላዕሌየ፡ አንሰ፡5 እምፈተውኩ፡ ┌
ከመ፡ ትቅትለኒ፡6 ┌
እምእግባእ፡
ውስተ፡ ሀገርየ፡7 ወባሕቱ፡ ፈቃደ፡ እግዚአብሔር፡8 ለይኩን፡፡ ወሶቤሃ፡ ነሥ(L61va)ኦ፡ ለስርግው፡
ፊል(B181ra)ጶስ ወለኵ(F86rb)ሎሙ፡ ማኅበረ፡ ቤተ፡ ክርስቲያን፡ ወለእሉሂ፡ ወ፡ መምህራን፡
ወቦኡ፡ ኀበ፡ ቤተ፡ ክርስቲያን፡፡9 ወይቤሎሙ፡ ጳጳስ፡ ናሁ፡ ኮነ፡ ዐቢይ፡ ስደት፡ ላዕሌነ፡ እምኀበ፡
┌
መናፍቃን፡ ወዕልዋን፡፡10 ወይእዜኒ፡ ምንተ፡ ትብሉ፡ ትሰምዑኑ፡ ቃልየ፡ ┌
ወትትዌከፉ፡11
ምክርየ፡12 አው፡ አልቦ፡፡ ወይቤሉ፡ ኵሎሙ፡ ┌
ከመ፡(D38vb) ዘ፡ቃል፡13 አይቴ፡ ነሐውር፡
14
እምትእዛዝከ፡ ኦአባ፡ እ(F86v )መኒ፡ ተሰደድነ፡ ወእመኒ፡ ሞትነ፡ (V60v ) ዘትቤለነ፡ ኵሎ፡16
a 15 a

ንገብር፡፡17 ወይቤሎሙ ┌አባ፡ ያዕቆብ፡ ጳጳስ፡18 ኢትኅበሩ፡(E50va) ምስለ፡ ዕልዋን፡ ወመናፍቃን፡19

እለ፡ ይብሉክሙ በዕለተ፡ ረብዕ፡ ወዐርብ፡ ብልዑ፡20 በአመክንዮ፡21 ጌና፡22 ወድኅረ፡ ይቤሎሙ፡
ዘንተ፡23 አዘዞሙ፡ ከመ፡ ያኅትዉ፡24 ፡ መኀትወ፡፡
Consulted witnesses (BDEFHLMV)

[198]-1 om. β | 2 ለውእቱ፡ ዕልው: LV | 3 om. β | 4 ወአሜሃ: add. L | 5 ተንሥአ: β | 6 om. γ; ውእቱ፡ መስሐቲ: DV
| 7 አነ፡ እመክር፡ ለከ፡ ለእመ፡ እፌንወከ፡ ወለእመ፡ አልቦ፡ add. β | 8 om. γ; ቤትከ: D | 9 ወሶቤሃ፡ V | 10
ተንሥአ: E | 11 ወእተው: H; አተው፡ HLM | 12 om. L | 13 ወይቤሎ: add. γ | 14 ዓላዊ: D; መስሐቲ: γ | 15 om. L | 16
ይፈንዎ: L | 17 om. H | 18 ወእለ: የኀብሩ: γ | 19 om. L | 20 ይሰደዱ: M; ይሰድዶሙ: DF | 21 om. L | 22 ወአደሞ፡
ለንጉሥ፡ ዝነገር፡ L | 23 ዝ ነገር: β | 24 ወበአሐቲ: L | 25 om. H | 26 ወለብሰ: γ | 27 ኵለንታሁ: LV | 28 አባሉ: DEF |

[199]-1 om. L | 2 ብሔርከ: M | 3 om. γ | 4 ገበርከ: γ | 5 om. H | 6 ትቅትለኒ: D; ሶበ ቀተልከኒ: γ | 7 እምሀገ የ፡ እግባእ:
δ | 8 እግዚእየ፡ V | 9 ቤተ፡ መቅደስ: D | 10 ዕልዋን፡ ወመናፍቃን: EFMV| 11 ወትትወከፍ: EF | 12 om. β | 13ቃልየ:
δ; ምክር: E | 14 om. L | 15 በቃልከ: ወኵሎ: add. L | 16 om. FL; በቃልከ፡ ወኵሎ፡ ዘትቤለነ: tra. V | 17 ንገግበር:
H | 18 om. H | 19 ባህቱ ብልዑ በዕለተ፡ ዐርብ፡ ወረቡዕ፡ ለእለ፡ ተራከበ፡ ቦሙ፡ በዓለ፡ ጌና፡ ዘውእቱ፡ ልደት፡
እግዚእነ: add. D | 20 om. δ; ብልዑ: በዕለተ፡ ረቡዕ፡ ወዐርብ: V | 21 ለእለ፡ ተራከበ፡ ቦሙ፡ በዓለ: add. E |
22
ዘውእቱ፡ ልደተ፡ እግዚእነ: E | 23 om. D | 24 ወአኅትው: HM |

147
[200] ወይቤሎሙ፡ ቅድመኒ፡1 ሤምክዎ፡ ለፊልጶስ፡ ርእሰ፡ ላዕለ፡ ኵልክ(F86vb)ሙ፡ በአምሳለ
ጴጥሮስ፡(L61vb) ወይእዜኒ፡2 አነ፡ እሰደድ፡ ┌ለፈጽሞ፡ ቃል፡ ዘይቤ፡ እግዚእነ፡ ሶበ፡ ይሰድዱክሙ፡3
እምሀገር፡4 ጐዩ፡ ┌ኀበ፡ ካልእታ፡5 እስመ፡ ኢይትፌጸማ፡6 አህጉረ፡7 እስራኤል፡፡ ወሶበ፡ ተሰደድኩ፡
አነ፡ ፊልጶስ፡ ይኩንክሙ፡ ህየንቴየ፡ ወኵሎ፡ ዘይቤለክሙ፡ ግበሩ፡8 ┌
ወለእመ፡ ተዐደውክሙ፡9
ቃልየ፡10 ወእምቃለ፡ ፊልጶስ፡ ፍቁርየ፡ ┌
ከመ(F87ra)(E50vb)ዝ፡ ማኅቶት፡ ጥፋአ፡11(B181rb)(D39ra)
ይረሲክሙ፡ እግዚአብሔር፡12 ┌
ወዘንተ፡ ብሂሎ፡13 አጥፍአ፡14 ሰብዐተ፡ ማኅቶተ፡15 ወይ(H65rb)ቤሉ፡
ኵሎሙ፡ አሜን፡፡

[201] ወእምዝ፡ ካዕበ፡1 አኅተዉ፡ ሰብዐተ፡ ማኅቶተ፡ ወአጥፍኡ፡ ፡ ጊዜ፡፡2

┌ ┌
ወአውገዞሙ
ለኵሎሙ፡ ከመ፡ ኢይትፈለጡ፡ ወአብአሙ፡3 ኀበ፡ ታቦት፡4 ከመ፡ ይምሐሉ፡ ዳግመ፡፡5 ┌ወድኅረ፡6
ገብረ፡ ዘንተ፡7 ተንሥአ፡ ጳጳስ፡8 ወአኀዘ፡ ክሳዶ፡ ለፊልጶስ፡(F87rb)(M83ra) ወተሐቅፋ፡9
በበይናቲሆሙ፡ ወበከዩ፡10 ብካየ፡11 መሪረ፡ ነዋኀ፡ ሰዓተ፡ እስከ፡ ያነክሩ፡ ኵሉ፡ ዘርእዩ፡ እምብዝኀ፡
ብካይ፡12 ዘኮነ፡ ኀቤሆሙ፡፡13

[202] ወእምዝ፡1 ሰዐሞ፡ ርእሶ፡ ┌

አባ፡ ያዕቆብ፡ ጳጳስ፡ ለአቡነ፡ ፊልጶስ፡2 እንከ፡3 ኦፍቁርየ
እምይእዜሰ፡ ኢንትረ(E51ra)አይ፡ ዳግመ፡ በሥጋ፡ ዘእ(L62ra)ንበለ፡ በመንግሥተ፡ ሰማያት፡፡
4 a
ወባሕቱ፡ ለእመ፡ ቀደምከኒ፡ እስተብቊዕ፡ በእን(F87v )ቲአየ፡ ከመ፡ እምጻእ፡ ኀቤከ፡ ወለእመ፡
ቀደ(D39rb)ምኩከ፡ አነ፡5 እስእ(H65va)ል፡ በእንቲአከ፡ ከመ፡ ትምጻእ፡ ኀቤየ፡፡ ወዘንተ፡ ብሂሎ፡
ሰዐሞ፡ ለርእሱ፡6 ወአዕይንቲሁ፡፡ ወይቤሎ፡ አቡነ፡7 ፊልጶስ፡ እንዘ፡ ያውሕዝ፡ ┌አንብዖ፡ ወየኀፅብ፡8
አልባሲሁ፡ ኦአቡየ፡ ጳጳስ፡9 ዝንቱ፡ ቀለመ፡10 አንብዕ፡11 ይኩን፡12(V61ra) ጽሑፈ፡13 ውስተ፡(M83vb)
ልብከ፡14 ከመ፡ ትዘክረኒ፡ ወትረ፡ መዓልተ፡(F87vb) ወሌሊተ፡፡(B181va) እስእለከ፡15 ኦአቡየ፡
ወእሰነአለከ፡16 እስመ፡ ኮንከኒ፡ አበ፡ ወመምህረ፡ ህየንተ፡ አቡየ፡ ተክለ፡ ሃይማኖት፡፡17

Consulted witnesses (BDEFHLMV)

§ [200]-1 እስመ፡ ትካትኒ: add. β | 2 ወአነ፡ ናሁ: L | 3 om. L | 4 om. D | 5 ውስተ: ካልእታ: L | 6 ይትፌጸማ: E |
7
አሀዚ: E | 8 ግበሩ: ዘይቤለክሙ: γ | 9 ወሶበ፡ ተዐደውክሙ: LMV | 10 እምቃልየ: D | 11 ከመ፡ ዘማኀቶት: γ | 12 om.
H | 13 om. γ | 14 ፯ መኀትወ: add. L | 15 ማኅቶተ፡ ሰብዐተ: B |

§ [201]-1 om. HV | 2 om. γ; ካዕበ፡ወይቤሉ፡ አሜን: add. V | 3 om. H | 4 ወተማሐሉ፡ በዝኪዳን፡ ኀበ፡ ታቦት:
7
add. β | 5 ከመ፡አይድግሙ: D | 6 ወእምዝ፡ V | om. V | 8 om. γ | 9 ወተአኀዙ: L | 10 ላዕሌሆሙ: add. δ | 11 አንብዓ:
M | 12 ብካዮሙ: LV | 13 ወኮኑ፡ ከመ፡ሕፃናት ዘኀደጉ፡ ጥበ: እሞሙ: β |

§ [202]-1 om. L; | 2 om. V | 3 እንዘ፡ ይብል: add. DV; ወይቤሎ: add. EF | 4 om. HL | 5 om. γ; አነ: ቀደምኩከ: V |
6
ለርእሱ፡ ሰዐሞ: γ | 7 ማር: γ | 8 ወየሐሥሥ፡ አልባሲሁ: DEF; ወየኀሥሥ፡ በአልባሰ፡ ጳጳስ: L | 9 om. β | 10
om. γ | 11 አንብዐ፡ ደምየ: L | 12 ትኩን: DEFV | 13 ቅሱመ: L; ቅሉመ: H; ጽሕፈተ: DEF | 14 ውስተ፡ ልብስከ: β;
ውስተ፡ ሰሌዳ፡ ልብከ: F; ሰሌዳ: δ | 15 እስነአለከ: β | 16 om. β | 17 ተክለ፡ ሃይማኖት: አቡየ: γ |

148
[203] ወይቤሎ፡1 ወይ፡ ሊተ፡2 እስመ፡ ውእቱ፡ ተፈልጠኒ፡3 በሞት፡4 ወአንተ፡5 ትትሌለይ፡6
ካዕበ፡7 እምኔየ፡ በሕይወት፡ እምይእዜሰ፡ ኢይረክብ፡8 አንሰ፡ ‡….‡፡9 በእንተ፡
ሃይማኖ(H65vb)ት፡፡ ወይ፡ ሊተ፡ እምይ(L62rb)እዜሰ፡ ┌
እበልዕ፡ ኅብስተ፡ በአንብዕ፡10 እስመ
ደፈንኩ፡11 ፡(F88ra) ዕንቈ፡ ባሕርያት፡ ┌
ዘኢይትረከብ፡ ሤጦሙ፡12 ፡ በሞት፡ ወ፡
በሕይወት፡፡ ኦአቡየ፡ ጸሊ፡ በእንቲአየ፡ እስመ፡ ናሁ፡(D39vb) ዘራእከኒ፡ ውስተ፡ ኰኵሕ፡13
ዘአልቦ፡ መሬት ውስቴቱ፡ ወተከልከኒ፡ ┌
ውስተ፡ አሥዋክ፡14 ወአሜከላ፡ ዘንተ፡(M84ra) ቃለ፡15
ወ(V61rb)ዘይመስሎ፡ ┌
እንዘ ይብል፡16 ┌
በከየ፡ አቡነ፡ ፊልጶስ፡፡17 ወእምዝ፡ ይቤሎ፡ አባ፡
ያዕቆብ፡ ኢትፍራህ፡ ኦፍቁርየ፡ ሶበ፡ ኢተራከብነ፡(F88rb) በሥጋ፡ ንትራከብ፡ በነፍስ፡18 ውስተ፡
መንግሥተ፡ ሰማያት፡ ወአንተ፡19 ትመውእ፡20 ጸብአ፡ ጸላኢ፡ በጸሎ(L62va)(E51va)ተ፡ አቡነ፡
ተክለ፡ ሃይማኖ(H66ra)ት፡ ወበስእለተ፡21 ቅዱሳን፡ ቀደምት፡ ┌
እለ፡ ህልዋን፡22 ምስሌከ፡
ለዓለም፡፡23

[204] ወእምዝ፡ ተጻገዉ፡1 ሰላመ፡ በበይናቲሆሙ፡ ┌

ወተኣምኁ፡ በአምኃ፡ መንፈሳዊት፡፡2
ወድኅረዝ፡3 አስተፋነውዎ፡4 በሰላም፡ ┌
ለአባ፡ ያዕቆብ፡(F88ra) ጳጳስ፡ አቡነ፡ ፊልጶስ፡5 ┌
ወወ
መምህራን፡6 ┌ይሑ(B181vb)ር፡ ብሔሮ፡7 ወበፈቃደ፡ እግዚአብሔር፡ ተመይጠ፡8 ┌ውስተ፡ ምድረ
ግብጽ፡9 ወበጺሖ፡10 አርኀወ፡ ኆኅተ፡11 ቤቱ፡ ቦአ፡ ወረከበ፡ በዓመት፡ ፍሕመ፡ ብቁጸ፡(M84rb)
┌
እንዘ፡ ኢይጠፍእ፡12 ዘደፈነ፡ ውእቱ፡13 አመ፡ ይመጽእ፡14 ምድረ፡15 ኢትዮጵያ፡፡(V61va)
ጸሎቱ፡16 ┌
ወኀይለ፡ aረድኤቱ፡
17
ለዝንቱ፡ ጻድቅ18 ይትኖልወነ፡19 ለለጊዜ፡ ንወፍር፡20(F88vb)
ወንእቱ፡ ለዓለመ፡ ዓለም፡ aአሜን፡፡21(E51vb)

Consulted witnesses (BDEFHLMV)

§ [203]-1 om. EFL | 2 አሌ፡ ሊተ: L | 3 ተፈልወኒ: H | 4 om. DEF | 5 ካዕበ: δ | 6 ትትሌለየኒ: M; om. L; ተፈለጥከኒ: V |
7
om. δ; ተፈለጥከኒ፡ በሕይወት፡ ወይ፡ ሊተ: add. M | 8 ዘከማከ: add. M | 9 ዘይልእክ: ሊተ፡ L M; ዘይትልእክ፡ ሊተ፡
H; ዘይከልአ፡ ሊተ፡ ትካዝየ: V; ዘይልእክ፡ ብየ፡ BEF; ዘይአለክ፡ ብየ፡ D | 10 እብላዕ፡ ኅብስትየ፡ በገዓር: MV | 11
ውስተ መሬት: add. γV | 12 om. L | 13 ኰኵሐ፡ አግልዕት: MV | 14 ማዕከለ፡ አሥዋክ: δV | 15 om. γ; ኵሎ፡ V | 16
እንዘ፡ ይብሉ፡ ፡ ለካልዑ: H | 17 om. L | 18 በመንግሥተ፡ ሰማያት: β | 19 እስመ፡ አንተ: HL | 20 ኩሎ: add. F;
በኩሉ፡ ወባህቱ: γ | 21 ወአንብዓ: L | 22 የሀሉ: H | 23 ለዓለመ፡ ዓለም፡ አሜን: add. β |

§ [204]-1 ተጸገው: M; ተጻገው: D | 2

ወተሰዓሙ፡ በስዕመተ፡ መንፈስ፡ ቅዱስ: L | 3 om. γ; ወእምድኀረዝ: δ |
4
አስተፋነዋ: L; አስተፋነዎ: H | om. L | 6 om. H | 7 ሖረ፡ ሀገሮ፡ ወበጽሐ: H | 8 om. L | 9 መካነ፡ ብሔር: add. γ |
5

10
om. L | 11 በዓተ: MV | 12 om. L | 13 om. L | 14 ይወጽእ: γ | 15 om. H | 16 ወበረከቱ፡ የሀሉ፡ ምስሌነ: add. β; የሀሉ፡
ምስለ፡ ፍቁሩ፡ ተክለ፡ ሃይማኖት፡ ወምስለ፡ ገብሩ፡ ወልደ፡ ኢየሱስ፡ አሜን: add. M | 17 om. γ | 18 om. B | 19
ይትኖለዎ: D | 20ይወፍር፡ ወየአቱ፡ ለፍቁሩ: δ | 21 a-a: om. V |

149
[205] ወአስተፋኒዎ፡ ዘንተ፡ ጳጳሰ፡1 ገብአ፡ ፊልጶስ፡ ኀበ፡ ንጉሥ፡ ወይቤሎ፡ ንጉሥ ለብፁዕ፡2
┌

ግበር፡ መሥዋዕተ፡(H66rb) በጽባሕ፡ በዐርብ፡ ወበረቡዕ፡ ለለተራከበ፡ ቦሙ፡3 በዓለ፡4 ጌና፡፡

┌

ወይቤሎ፡ አቡነ፡5 ብፁዕ፡6 ምን(L62vb)ትኑ፡7 ምክንያት፡ ከመ፡ እግበር፡ ዘንተ፡፡ ወይቤ ንጉሥ፡8
እስመ፡ ዮም፡9 ዕለተ፡ ልደቱ፡(F89ra) ለእግዚእነ፡፡10 aወይቤሎ፡ ብፁዕ፡11 ቱኑ፡ ዕለተ፡ ልደቱ፡
ለእግዚእነ፡ ንሕነሰ፡ ኢንቤ፡12 ተወልደ፡ ፡ ዕለተ፡ ዘእንበለ፡ አሐቲ፡ ዕለት ዘእምርት፡ ይእቲ፡
በኀበ፡ ኵሎሙ፡ ምእመናን፡13(D40ra) ዘውእቱ፡ ፳ወ፡ ወአኮ፡ ፳ወ፡ ሊታኅሣሥ፡፡ ወዘንገብርሂ፡
በዓለ፡ ልደት፡ በበዓመት፡ አኮ፡ ዘንገብር፡ እ(E52ra)ንዘ፡ ንብል ይትወለድ፡ በበዓመት፡ አላ፡ ከመ፡
ኢይትረሳ(F89rb)ዕ፡ ተዝካረ፡ ልደቱ፡ ለእግ(B182ra)ዚእነ፡ ኢየሱስ ክርስቶስ፡ እምእግዝእትነ፡
ቅድስት፡ ድንግል፡ ማርያም፡ በሥጋ፡ ለመድኀኒተ፡ አዳም ወዘርኡ፡ በፍጻሜ፡ ፶፻ወ፻፡ ዓመት፡
እምፍጥረተ፡ ዓለም፡ አመ፡ ምግበ፡ አውግስጦስ ቄሣር፡ ንጉሠ፡ ሮም፡ ዘፍካሬ፡ ስሙ፡ ጸዳል፡
ወአመ፡ መዋዕሊሁ፡ ለሄሮድስ፡ ዘነግሠ፡ በኢየሩሳሌም፡ እንዘ፡ ውእቱ፡ aኤዶማዊ፡፡14(F89va)

[206] aወተዝካረ፡ ጥምቀቱ፡1 ለእግዚእነ፡2 ከመዝ፡ ትገብር፡ ቤተ፡ ክርስቲያን፡ ምዕረ፡ ለለዓመት፡
ከመ፡ ኢይትረሳዕ፡ ለትውልድ፡3 ዘይመጽአ፡ ወእመ፡ አኮሰ፡ ጥምቀቱ፡ ለእግዚእነ፡ አ(D40rb)ሐቲ፡4
ይእቲ፡ ዘኮነት፡(E52ra) አመ፡ ወ፡ ዓመተ፡ መንግሥቱ፡ ለጢባርዮስ፡5 ቄሣር፡6 ወሄሮድስ፡ ሣልስ፡
ንጉሥ፡ ዘገሊላ፡ ወአመ፡ ቀያፋ፡ ወሐና፡ ሊቃነ፡ ካህናት፡ ከመ ይደምስስ፡ መጽሐፈ፡ ዕ(F89vb)ዳነ፡
ወየሐድስ፡ ብሉየ፡ ፍጥረተነ፡ በተወልዶትነ፡ እምኔሃ ወእመንፈስ፡ ቅዱስ፡፡ ተዝካረ፡ ስቅለቱሂ፡
ወሞቱ፡ ወትንሣኤሁ፡ ለእግዚእ፡ እመ፡ ገበርነ፡7 ለለዓመት፡ አኮ፡ ዘይሰቀል፡ ወይመውት፡
ወይትነሣእ፡ በበዓመት፡8 አላ፡ ምዕረ፡ ተሰቅለ፡ ወሞተ፡ ወተንሥአ፡ ወእምዝ፡ ዳግመ፡
9 b a
ኢይመውት፡ በከመ፡ ተብህለ፡ እስመ፡ ኢይክል እኂ(B182r )ዞቶ፡ ሞት፡፡ ወ(F90r )ባሕቱ፡ ንገብር፡
ከመ፡ ናዘክሮሙ፡ ለእለ፡ ይመጽኡ፡ እምድኅሬነ፡10 ኩነተ፡ ነገር፡ እሙን፡ ዘከመ፡ ተወልደ፡
ወተጠ(D40va)ምቀ፡ ወተሰቅለ፡ ወሞተ፡ ወተንሥአ፡ ወእሉኒ፡ ወዘትቤ፡ ኦንጉሥ፡11 ግበሩ፡ በዓለ፡
ልደት፡ በመኃትወ፡ aልደት፡፡

Consulted witnesses (BDEFHLMV)

§ [205]-1 ወእምዝ፡ β | 2 አቡነ፡ ለንጉሥ: δ ለማር፡ ፊልጶስ: V | 3 om. V | 4 በዕለተ: β | 5 ንጉሥ: δ | 6 ፊልጶስ: add.
H | 7 በምንት፡ ትገብር: L; በምንት እገብር፡ ዘንተ: MV; እገብር: D | 8 ብፁዕ: D; om. V | 9 ተወልደ፡ እግዚእነ: add.
E | 10 ወአውስአ፡ ብጹዕ፡ ፊልጶስ፡ ክሌእኑ፡ ዕለተ፡ ተወልደ፡ ወሚመ፡ ኢሰማዕከኑ፡ ይቤ፡ ሐዋርያ፡ አሐቲ፡
ልደት፡ ወአሐቲ፡ ጥምቀት፡ ወአሐቲ፡ ትንሣኤ፡ ዓባይ፡ ፋሲካ፡ ዕለተ፡ ትንሣኤሁ፡ ለወልድ፡፡ ወይቤሎ፡
ንጉሥ፡ እስመ፡ አንተ፡ መስተቲ፡ ለንጉሥ፡ ወትረ፡ ወበምንት፡ ይቤ፡ መጽሐፍ፡ ዮም፡ ተወልደ፡ add. MV |
11
ንጉሥ: δ | 12 ከመዝ: add. D | 13 መሐይምናን: D | 14 a-a: om. β |

§ [206]-1 ጥምቀቱሂ: F | 2 om. D | 3 ለትውልደ፡ ትውልድ: add. EF | 4 እለት: add. D | 5 ለጢጣርዮስ: E | 6 ንጉሥ: E
| 7 አመ: ነበርነ: E | 8 በበዓት: B; ለለዓመት: D | 9 አይረክቦ፡ ሞት: DEF | 10 እምድኅሬሆሙ: DEF | 11 ፊልጶስ: δ | 12
a-a: om. β |

150
[207] aዘውእቱ፡ ጌና፡ በገቢረ፡ ቊርባን፡ ጊዜ፡ ነግህ፡ ወተፈሥሖ፡ በመባልዕት፡ ጥሉላት
ወመጽሐፍሰ፡ ሐዋርያዊት፡(F90rb) ትኤዝዝ፡ ጾመ፡ ወተግሕሦ፡ እምበሊዐ፡ ሥጋ፡ ወስታየ፡ ወይን
ወዕርገተ፡ ቊርባን፡1 ከመ፡ መዋዕለ፡ አጽዋም፡ በ፵፡ ቅድስት፡ በዛቲ፡ ዕለት፡ ወበማኅተወ፡2
┌

ጥምቀት፡ ከመዝ፡ አዘዘት፡ አንሰ፡ ኢይገብር፡ ትእዛዘከ፡ ኀዲግየ፡ ┌ትእዛዘ፡ aመጽሐፍ፡፡3

[208] ┌
ወይቤሎ፡ ንጉሥ፡ እስመ፡(M84va) አንተ፡ ታሰትት፡1 ወትረ፡(E52vb) ቃለ፡ ንጉሥ፡2
ወበምንት፡ ይቤ፡ መጽሐፍ፡ ዮም፡ ተወልደ፡ ወለ(F90va)እመ፡ ኢኀበርከ፡3 ምስሌየ፡4 ትሰደድ፡5
እምሀገርየ፡6 ወለእመ፡ ኀበርከ፡7 ምስሌየ፡8 አከብረከ፡፡ ወይቤ(V61vb)ሎ፡ አቡነ፡9 ፊልጶስ፡
ኦንጉሥ፡10 ┌
በብሂለ፡ ተወልደኑ፡11 ትፈቱ፡12 ትብላዕ፡13 እንዘ፡ ኢትሌቡ፡ ፍካሬ፡፡ ወእመሰ፡
ኢትፈቅድ፡14 ታእምር፡ ኀይለ፡ ነገር፡15 ብላዕ፡ ጾመ፡ ዐርብኒ፡ ወረቡዐ፡ ወእምዝ፡(B182va) ትጸውም፡
አንሰ፡ ክብረከኒ፡16 ኢይፈቱ፡ ወቃለከኒ፡ ኢይሰምዕ፡ እስመ፡ አንተ፡ ሀያዲ፡17(F90vb) ቃለ፡ መሐላ፡
ወዐመፅከ፡ ኪዳነከ፡18 ዘትቤ፡ ኢያወስብ፡ ዘእንበለ፡ አሐቲ፡ ብእሲት፡(M84vb) ወናሁ፡ አውሰብከ፡
ብዙኀ፡ ወሐሰውኮ፡ ለእግዚአብሔር፡ ወአኮ፡ ለሰብእ፡ ወበአንተ፡ በሊዕሂ፡ በጌና፡ ኢይሠምር
ወኢየኀብር፡ ይኄይሰኒ፡ ስደት፡ ┌በእንተ፡ ሃይማ(H66vb)ኖት፡19 ዘፈቀድከ፡ ግበር፡ ላዕሌየ፡፡

[209] ወአዘዘ፡ ንጉሥ፡1 ከመ፡ ይስድድዎ፡ ወሰደድዎ፡2 ምስለ፡ ┌

ወ፡ መ(F91ra)ምህ(D41ra)ራን፡
ደቂቁ፡3 ውስተ፡ ምድረ፡ አረሚያት፡ ወኀደግዎ፡4 ህየ፡ ወነበረ፡ ምስለ፡ አርዳኢሁ፡ እንዘ፡ ይበልዑ፡
ሣዕረ፡ ┌ከመ፡ እንስሳ፡5 እስከ፡ ፡ አውራኅ፡፡ ወአሐተ፡ ዕለተ፡ ወሰቀ፡ ቀስቶ፡  ተንበላታዊ፡6 ከመ፡
ይንድፎ፡7 ለአቡነ፡ ፊልጶስ፡ ወይቅትሎ፡፡ ወሰፍሐት፡ እደዊሃ፡8 አሐቲ፡ መበለት፡ ወትቤ፡ ኅድጎ፡9
ለመምህርየ፡ ወሶቤሃ፡ ገብአ፡10 ሐጽ፡(F91rb) ወወግአ፡(M85ra) መዝራዕተ፡ እደዊሃ፡11 ወሞተት፡12
ቅድስት፡፡ ወተፈጸመ፡ ላዕሌሃ፡ ዘይቤ፡ መድኀኒነ፡ ዘይሜ(E53rb)ጡ፡ ነፍሶ፡13 ቤዛ፡ ቢጹ፡፡14
ወለውእቱ፡ ተንባላታዊ፡ ረገሞ፡ ቅዱስ፡15 ወሶቤሃ፡ ተሠጥቀ፡16 ወሞተ፡፡

Consulted witnesses (BDEFHLMV)

§ [207]-1 om. DEF | 2 ወማኅተወ: B | 3 ቃለ: መጽሐፍ: δ | 4 a-a: om. β |

§ [208]- መስተቲ: γ | 2 om. β; ቃለ፡ መጽሐፍ: δ | 3 ኢያኅበርከ: MV | 4 om. FH: በዝነገር፡ ግዘተ፡ አወግዘከ፡
ወለእመ ኀበርከ፡ አከብረክ: E; በዝምክር: D | 5 ተሰደድ: V | 6 om. LV | 7 ኢኀበርከ: V | 8 om. β | 9 ንጉሥ: D;
ማር: γ | 10 ኦኅርቱም: HV | 11 እስመ፡ ዮም፡ ተወልደ: L | 12 om. V; በምክንያተ፡ ዝንቱ: add. β | 13 ናሁ፡ ይብለከ፡
ሐዋርያ፡ እስመ፡ ፲ወ፪፡ ዓመት፡ ከመ፡ አሐቲ፡ ዕለት፡ በኀበ፡ እግዚአብሔር፡ ወናሁ፡ ብላዕ፡ ጾመኒ፡ ፵፡
ወዕለተ፡ ዐርብ፡ ወረቡዕ፡ እስከ፡ ፲፻፡ ዓመት: add. β | 14 ትፈቅድ: D | 15 om. L | 16 ለክብርከ: γ | 17 በላዒ: E | 18
ኪያነ: E | 19 ሃይማኖት: LV |

§ [209]-1 om. DEFL | 2 ወአውረድዎ: β | 3 ወ፡ አርዳኢሁ፡ ወአብጽሕዎ፡ ሀገረ፡ ዳራ፡ ማዕከለ፡ ተንባላት: add.
L | 4 om. L; አብጺሖሙ: ማዕከለ፡ ተንባላት፡ ወነበረ፡ ህየ፡ add. β | 5 እንስሳ: H | 6 ተንባላታይ: β | 7ወነደፈ፡
ላዕለ: H | 8 እዴሃ፡ V | 9 ኅድግዎ: D | 10 ሣረረ: H | 11 እዴሃ: D | 12 ይእቲ: γ | 13 ህየንተ: add. L | 14 አባግኢሁ: B;
ነፍሰ፡ ቢጹ: EF; በእንተ፡ ቤዛ፡ መምህራ: V | 15 ፊልጶስ: L | 16 እማዕከሉ፡ ወኮነ፡ ፡ ክፍለ: ወሞተ: add. β |

151
[210] ወእምድኅረ፡ ፡ አውራኅ፡ ዜነውዎ፡ ለንጉሥ፡(B182vb) በእንተ፡ እለ፡ ተቀትሉ፡
መነ(L63va)ኮሳት ወመነኮሳይያት፡፡ ወአዘዘ፡ ንጉሥ፡ ያምጽእዎ፡1 ለፊልጶስ፡ እንዘ፡ ያወፅእ፡(D41rb)
አጋንንተ፡ ┌
ረከብዎ፡ ለፊልጶስ፡2 ወሶቤሃ፡3 ነሥዕዎ፡4 ┌
ምስለ፡ ወ፡ መምህራን፡ ደቂቁ፡5
ወአብጽሕዎ፡6 ኀበ፡ ንጉሥ፡፡ ┌ወሶበ፡ በጽሐ፡ ኀበ፡ ንጉሥ፡7 ይቤሎ፡8 ይእዜኒ፡ ኢትሰም(M85rb)ዕኑ
ቃልየ፡9 በእንተ፡ ጌና፡፡ ┌
ወይቤሎ፡ ፊልጶስ፡10 ኢሰማዕከኑ፡ ዘይቤ፡ መጽሐፍ፡ ኢትኅበሩ፡
b ┌ b 11
ምስለ፡(H67r ) አሕዛብ፡ እለ፡ ይብሉ፡ ንብላዕ፡ ወንስተይ፡ ጌሰመ፡ ንመ(F91v )ውት፡፡

[211] ወካዕበ፡ ይቤ፡ ትግሁ፡1 ወኢትሰዐሩ፡ ጾመ፡(V62va) በአመክንዮ፡2 በዓላት፡3(E53rb) እስመ፡

ቀዳሚኒ፡ ዘተሰደድኩ፡4 አነ፡ ውእቱ፡ በእንተ፡ ዝንቱ፡ ነገር፡5 ወአንተሂ፡ ዘሰደድከኒ፡ በእንተ፡
┌

ሃይማኖት፡ ወኢተመየጥከ፡6 እምስሕተትከ፡ ወአነሂ፡ ኢወለጥኩ፡7 እምሃይማኖትየ ┌

ወእምግዕዝየ፡
ዘቀዳሚ፡ ዘፈቀድከ፡ ግበር፡ ላዕሌየ፡፡ ወሶቤሃ፡(F92r ) አዘዘ፡ ንጉሥ፡ ይ(H67v )ሰድዎ፡9 ለብፁዕ፡10
8 a a

እምታዕካሁ፡ ወያንብርዎ፡11
┌
ማእከለ፡ ደሴት፡12(D41va) ዘሀለወት፡13
┌ ┌
ውስተ፡ ባሕረ፡14 ዝዋይ፡15
እስከ፡ ይትመየጥ፡ ┌ኀበ፡ ዘፈቀደ፡ ንጉሥ፡፡16 ┌
ወለእመሰ፡ ኢሰምዐ፡17 ትእዛዘ ንጉሥ፡18 ይሙት፡19
በህየ፡ ┌እኩየ፡ ሞተ፡፡20

[212] ወእምዝ፡1 ነሥእዎ፡2 ለአቡነ፡ ፊልጶስ፡3 ወአብጽሕዎ፡4 ህየ፡5 ወሞቅ(B183ra)ሕዎ

በመዋቅሕት፡6 ወነበረ፡ ህየ፡7 ┌
እንዘ፡ ሙቁሕ፡8(F92rb) ፡ አ(E53vb)ውራኀ፡ ወገብረ፡9
እግዚአብሔር፡ ዲበ፡ እደዊሁ፡10 ተአምራተ፡11 ወመንክራተ፡12(V62vb) እስከ፡ ኵሉ፡13 ዘጸውዐ፡
┌

ስሞ፡ ወተአመነ፡ በጸሎቱ፡ ┌

የሐዩ፡ እምኵሉ፡ ደዌሁ፡14 ወእምተኣምራቲሁ፡ ወመንክራቲሁ፡
ለአቡነ፡ ፊልጶስ፡ ዘገብረ፡ እንዘ፡ ሀሎ፡ በዝዋይ፡፡15

Consulted witness (BDEFHLMV)

§ [210]-1 ያምጽእዎሙ፡ V | 2 ወረከብዎ፡ ለማሪ(sic): β; ወረከብዎ፡ ለአቡነ: DF | 3 om. D | 4 ላዕካነ፡ ንጉሥ፡

ምስለ፡ ኩሎሙ፡ አርዳኢሁ: add. β | 5 om. γ | 6 ወአብጽዎ: M | 7 om. L | 8 አቡነ፡ ፊሊጶስ: add. DLV | 9
ወኢይትኀብር፡ ምስሌየ: add. γ | 10 om. DEF | 11 ንስዐር፡ ዘተሠርዑ፡ በዐላተ: add. δ; እስመ፡ ነበረ፡ እኩይ፡
ግእዘ፡ ሠናየ፡ ያማስን፡ ትግሁ፡ ለጽድቅ፡ ወኢትሰሐቱ፡ add. β |

§ [211]-1 om. V | 2 ዘእንበለ፡ በዓለ፡ ልደት፡ δ | 3 በዓለ፡ ጥምቀት፡ ወልደት: add. δ; ወካዕበ፡ ይቤ፡ ትግሁ፡
አልቦሙ፡ ለመነኮሳት፡ ዘእንበለ፡ ጸአተ፡ ነፍሶሙ፡ እስመ፡ ትቤለኒ፡ ወይእዜኒ፡ ኢትሰምዓኒ፡ ቃልየ፡ add.
β | 4 om. V | 5 በእንተዝ፡ β | 6 ወኢተወለጥከ: γV | 7 ኢተወለጥኩ: γV; ተወለጥኩ: E | 8 om. L | 9 ያውርድዎ: β | 10
ለቅዱስ፡ ውስተ፡ ደሴት: β | 11 om. L | 12 ውስተ፡ ደሴት: δ | 13 om. V | 14 ማዕከለ: ባህር: β | 15 ዞይ: B | 16 ኀበ፡
ሃይማኖተ፡ ንጉሥ: LV | 17 ኢተሰምዓ: γ | 18 om. V | 19 ሞተ፡ ይሙት፡ በህየ፡L | 20 om. β |

§ [212]-1 በህየ: γ; om. V | 2 om. L | 3 ለሥርግው: LV | 4 ወአብጽሖሙ: B | 5 om. L | 6  ሆን፡ እገሪሁ: add. β | 7
እስከ፡ ስድስቱ፡ አውራኅ፡ add. V | 8 om. M | 9 ወይገብር፡ V; እንዘ፡ ይገብር: L | 10
om. γ | 11
ተአምረ፡ β | 12

ወመንክረ፡ β | 13 ለኵሉ፡ γ | 14 ዘሀሎ፡ ኀቤሁ: add. DEF | 15 om. β |

152
[213] ወሀሎ፡ በአንቀጸ፡ ይእቲ፡ ባሕር፡1 ፡2 ተንባላታዊ፡ ዘኢየአምን፡3 በክርስቶስ፡(F92va)
ወሀለዎ፡ ፡ ወልድ፡4 ዘአኀዞ፡ ጋኔን፡ ወጥቀ፡5 ያአብዶ፡6 ወብዙኃን፡7 ┌ዐቃ(M85vb)ብያነ፡ ሥራይ፡8
┌

ስእኑ፡9 ፈ(D41vb)ውሶቶ፡፡ ┌
ወአሐተ፡ ዕለተ፡10 ጸርኀ፡ ጋኔን፡ በአፈ፡ ውእቱ፡ ወልድ፡ እንዘ፡ ይብል
ለእመ፡ ኢመጽአ፡ ሙቁሕ፡ ፊልጶስ፡11 ኢይወፅእ፡፡ ┌
ወሶበ፡ ሰምዐ፡ ዘንተ፡ ቃለ፡ እምአፈ ውእቱ፡
ወልድ፡12 ተንሥአ፡ አቡሁ፡13 ተንበላታዊ፡ ለውእቱ፡ ወልድ፡ ዘአኀዞ፡ ጋኔን፡14 ወኀሠሠ፡15 ኀበ፡
┌

ሀሎ፡ አቡነ፡ ፊልጶስ፡፡ ወረከቦ፡ ለቅዱስ፡ እንዘ፡ ┌

ሙቁሕ፡ እገሪ(V63ra)ሁ፡16 ┌
በመዋቅሕተ፡
ኀጺን፡፡17 ወይቤሎ፡ ተንባላታዊ፡18 ርድአኒ፡ ኦአባ፡ ወነዓ፡(L64rb) ምስሌየ፡19 እስመ ለወልድየ፡20
አኀዞ፡ ጋኔን፡ ወያአብዶ፡፡21 ወይቤሎ፡ አቡነ፡ ፊልጶስ፡ ኢይክል፡ ሐዊረ እስመ፡ ሙቁሕ፡(H68ra)
አነ፡፡ ወይቤሎ፡ ተንባላታዊ፡(F93ra) ለእመሰ፡ ኢመጻእከ፡ ምስሌየ፡22(B183rb) ይመውት ወልድየ፡፡

[214] ወይቤሎ፡ አቡነ፡ ፊልጶስ፡1 መጺእየኒ፡ ለእመ፡ ኢአመንከ፡2 በሃይማኖተ፡ ክርስቶስ፡3

┌

ኢይትፌወስ፡ ወልድከ፡፡4 ወይቤ፡5 ተንባላታዊ፡ ┌

ሶበሰ፡ ተፈወሰ፡6 ┌
ወልድየ፡ በጸሎትከ፡7 እገብር፡8
ኵ(E54rb)ሎ፡ ዘትቤለኒ፡፡ ወሶቤሃ፡9 ነሥአ፡ ቅዱስ፡ ማየ፡ ወተኀፅበ፡ እደዊሁ፡ ┌
ወወሀቦ፡ ለውእቱ
ተንባላታዊ፡10 ወይ(F93rb)ቤሎ፡ ሑር፡11 ርቅዮ፡ ለወልድከ፡ እንዘ፡ ትብል፡ በስመ፡12(V63rb)
ክርስቶስ፡ ወልደ እግዚአብሔር፡ ሕያው፡13 ዘተወልደ፡ እምቅድስት፡ ድንግል፡ ማርያም፡14 ፃእ፡
አ(L64va)ንተ፡ ጋኔን ይቤለከ፡ ፊልጶስ፡ ሙቁሕ፡ በ(M86rb)እንተ፡ ስሙ፡ ቅዱስ፡፡15 ወበጊዜ፡16
ሐይወ፡ ┌ውእቱ፡ ሕፃን፡17 ነዓ፡ ኀቤየ፡ ከመ፡ ትጠመቅ፡ ┌በ(H68rb)ስመ፡ አብ፡ ወወልድ፡ ወመንፈስ፡
ቅዱስ፡18 ┌ምስለ፡ ውእቱ ወል(F93va)ድከ፡ ወብእሲትከ፡ ወኵሉ፡ ሰብአ፡ ቤትከ፡፡19

Consulted witness (BDEFHLMV)

§ [213]-1 ወናሁ፡ ኮነ፡ ውስተ፡ ይእቲ፡ ሀገር፡ በአንጻረ፡ ይእቲ፡ ባህር፡ ሀሎ፡ β | 2 om. β | 3 በኢየሱስ:
add. D | 4 om. β | 5 om. L | 6 ወአዕበደ: γ | 7 om. L | 8ሥራይ: E | 9 ወስንእዎ: H; ስእኑ: ዐቃብያነ፡
ሥራይ: V | 10 om. β | 11 ዘዴሴተ፡ ዝዋይ፡ ዘተሞቅሐ: በእንተ፡ ሃይማኖተ፡ ክርስቶስ፡ ወለእመሰ፡
ኢመጽአ፡ add. γ; ፊልጶስ: ሙቁሕ: V | 12 om. β | 13 ውእቱ: M | 14om. L | 15 ፡ ኀበ፡ የኀድር፡ ማዕከለ፡
ደሴታ፡ ለባህር: γ | 16 ሙቁሑ፡ ለክርስቶስ: L: | 17 ኀጺን: M; ወዜነውዎ፡ እንዘ፡ ይብሉ፡ ናሁ፡
ውእቱ፡ የኀድር፡ ማዕከለ፡ ደሴታ፡ ለባህር፡ ወበጽሐ፡ እንዘ፡ የሐሥሥ: add. LM | 18 om. M | 19 እስከ
ቤትየ: add. LM | 20 om. L | 21 ወጸርሐ፡ እንዘ፡ ይብል፡ ለእመ፡ ኢበጽሐ ፊሊጶስ፡ ኢይወጽእ: add.
M | 22 ናሁ: add. HM |

§ [214]-1 ቅዱስ: add. β | 2 ለእመ፡ ኢአመንከ፡ መጺእየኒ፡ V | 3 በክርስቶስ፡ β | 4 ለከ: add. E; ወይቤ፡
ተንባላታዊ፡ ወእመ፡ ፈወስከ፡ ሊተ፡ ወኵሎ፡ ዘትቤለኒ፡ እምገበርኩ: add. MV | 5 ወይቤሎሙ፡ B | 6
ለእመ፡ ተፈወሰ: D; እመሰ፡ ተፈወሰ: L; ፈወስኮ፡ ሊተ: H | 7 om. L | 8 እምገበርኩ: H | 9 om. β | 10 om. β |
11
om. DHL | 12 ኢየሱስ፡ add. MV | 13 om. DLM | 14 om. DL; እም፡ ማርያም:ቅድስት፡ ድንግል: V | 15
ክርስቶስ: D | 16 ወሶበ: γ | 17 om. LM; ወልድከ: H; ወልድከ፡ በርቅየተ፡ ዝንቱ ማይ: add. DEF | 18
በስመ፡ ክርስቶስ: β | 19 om. L |

153
[215] ወሶበ፡ በጽሐ፡1 ተንባላታዊ፡2 ኀበ፡ ማኅደሩ፡ ረከቦ፡ ለወልዱ፡3 እንዘ፡ ይጌምድ፡4 ሥጋሁ፡
በአእባን፡፡5 ወሶበ፡ ርእዮ፡ ውእቱ፡ ወልድ፡6 ለአቡሁ፡ ጸዊሮ፡ ማየ፡ ┌ወተኀፅበ ቦቱ፡7 ቅዱስ፡ ጸርኀ፡
ውእቱ፡ ጋኔን፡ በአፈ፡ ውእቱ፡ ወልድ፡8 እንዘ፡ ይብል፡ ኦፊልጶስ እስመ፡ አውፃእከኒ፡(D42rb)
┌

ቅድመ፡9 እምወልደ፡ ማሪት፡10 ┌

ወሶበ፡ ሰደድከኒ፡ እ(F93vb)ምኔሁ፡11 ኀደጉ፡ ለከ ውእተ፡(B183va)
ሀገረ፡ ወየጐይኩ፡ እስከ፡ ዝየ፡ ወጐይየ፡12 አኮ፡ ዘቦእኩ፡ ውስተ፡ ┌
ቤተ ምእመናን፡13 አላ፡ ቦእኩ፡
ውስተ፡ ቤተ፡ ተንባላት፡ ┌
ምንተ፡ እብል፡14 ባሕቱ፡ ኢታውዕየኒ በእሳተ፡(L64vb)(V63va) ጸሎትከ፡15
ለልየ፡ እወፅ(M86va)እ፡ ለከ፡ ፍጡነ፡፡16 ┌ወሶበ፡ ሰምዐ፡ ውእቱ፡ ተንባላታዊ፡ ዘንተ፡ ቃለ፡ እምቃለ፡
ጋኔን፡17 ረቀዮ፡18 ለወልዱ፡ እንዘ፡ ይብል፡ እረቅየከ፡ በስመ፡(F94ra) ኢየሱስ፡ ክርስቶስ፡ ዘይሰብክ፡
ቦቱ፡ ፊልጶስ፡፡19 ┌ወሶቤሃ፡ ወፅአ፡ ጋኔን፡ እምውእቱ፡ ወልድ፡20 እንዘ፡ ያንበለብል፡ አምሳለ፡ እሳት፡
ወድኅረዝ፡ ጠፍአ፡21 ከመ፡ ጢስ፡፡ ወድኅረ፡ ነቅሀ፡ ወወሀብዎ፡ ዘይበልዕ፡22 ወሐይወ፡ በይእቲ፡23
ሰዓት፡፡

[216] ወሶበ፡ ፈቀደ፡ ┌ውእቱ፡(F94rb) ተንባላታዊ፡1(D42va) ከመ፡ ይጠመቅ፡2 ┌ምስለ፡ ኵሉ፡ ሰብአ፡
ቤቱ፡3 መጽኡ፡ አዝማዲሁ፡ ወይቤልዎ፡ በምክንያተ፡ ዝንቱ፡4 ንስቲት፡ ግብር፡5 ለምንት፡6
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ተኀድግ፡7 ሃይማኖተከ፡፡8 ወበእንተዝ፡9 ኀደገ፡ ሐዊረ፡ ኀበ፡ አቡነ፡ ወኢአምነ፡10 በክርስቶስ፡፡ ወሶበ፡
ርእየ፡ ሰይጣን፡ ┌
ዘንተ፡ ነገረ፡11 ከመ፡ ኢአምነ፡ በክርስቶስ፡ ┌
ውእቱ ተንባላታዊ፡12 ነሥአ፡ ፡
አጋንንተ፡ የአክዩ፡እለ፡ እምቀዳሚ፡ ወኀደሩ፡ ላዕለ፡ ወልዱ ወብእ(B183vb)(E55ra)ሲ(L65ra)ቱ፡
ወኵሉ፡(M86vb) ሰብአ፡ ቤቱ፡፡13 ወበከየ፡ ውእቱ፡ ተንባላታዊ፡14 እንዘ፡ ይብል፡ ሶበኒ፡ ሖርኩ፡
ኢይትዌከፈኒ፡ እስመ፡ ኢገብርኩ፡15 ትእዛዞ፡ ዘይቤለኒ፡ ንሣእ፡ ጥምቀተከ ዘክርስቶስ፡፡ ወኀሠሠ፡
ምክንያተ፡ ካልአ፡ ከመ፡ ያምጽእ፡ እንዘ፡ ይብል፡ ውእቱ ተንባላታዊ፡16 አሐውር፡17 ወእበሎ፡
አበየ፡(H68vb) ውእቱ፡ ጋኔን፡ ከመ፡(F94vb) ይኅድጎ፡ ለወልድየ፡ ኅድግሰ ከመ፡ ይፃአ፡ እምኔሁ፡
ብእሲትየኒ፡ ኮነት፡ እብድተ፡18(D42vb) ወኵሎሙ፡ ሰብአ፡ ቤትየ፡፡
┌ ┌
ወነሢኦ ዘንተ፡ ምክረ፡
ዘኢኮነ፡ እሙነ፡19 ሖረ፡ ኀበ፡ ቅዱስ፡ ፊልጶስ፡ ውእቱ፡ ተንባላታዊ፡ ወዜነዎ፡ ዘከመ፡ ንቤ፡
ቅድመ፡፡

Consulted witnesses (BDEFHLMV)

§ [215]-1 በጽሐ፡ ሶቤሃ: V | 2 om. β | 3 ለወልዱ:ረከቦ: MV | 4 ይነትፍ: γ | 5 በስነኒሁ: β | 6 ፊልጶስ: LM | 7 om.

HL | 8 om. DEFV | 9 ቀዳሚ፡ V | 10 መሬት፡ V | 11 om. M | 12 om. β; ወነበርኩ፡ ዘንተ፡ ኵሎ፡ መዋዕለ: add. MV |
13
ቤተ፡ ክርስቲያን: γ V | 14 om. L V | 15 om. V | 16 om. V | 17 om. L | 18ረሰየ: BF | 19 om. δV | 20 om. H | 21 ወጠፍነ: γ
| ይብላዕ: L | 23 እምይእቲ: MV |
22

[216]-1 om. β | 2 ይሑር: add. LM | 3 om. M | 4 በምክንያተ፡ ምንት፡ ነአምን፡ ኢትኀድግ፡ ሕገ፡ አቡከ: HM | 5 om.
L | 6 om. DL | 7 ኢትኀድግ: β | 8 ሕገ፡ አቡከ: L | 9 ወበእንተ፡ ዝንቱ: DEF | 10 ወኢይአምን: E | 11 om. HM | 12
om. γ | 13 ወኮኑ፡ ይትባልዑ፡ በበይናቲሆሙ: add. LMV | 14 ብእሲ: L | 15 ወአመክነየ፡ እንዘ፡ ይብል፡ ይእዜሰ፡
አሐውር፡ ወእብሎ፡ ዓበየኒ: add. HV | 16 om. DL | 17 እሑር: B | 18 ብእሲት፡ እብድት: B | 19 om. D |

154
[217] ወሶቤሃ፡1 አእመረ፡ በመንፈስ፡ ቅዱስ፡1 አቡነ፡ ፊልጶስ፡ ዘኀዱር፡ ላዕሌሁ፡ ወይቤሎ
ለው(F95ra)እቱ፡ ተንባላታዊ፡(E55rb) ለምንት፡ ትትናገረኒ፡ በኂጣነ፡ ነገር፡2 ወበቃል፡3 እንዘ፡
┌

ትሔሱ ይመስለከኑ፡ ዘኢየአምር፡ ብከ፡ እስመ፡ ኀቤየ፡ ሀሎ፡ መንፈሰ፡ እግዚአብሔር፡ ዘየአምር፡
ኀቡአተ፡4 ┌ወይከሥት፡ ኵሎ፡5 ዘልብ፡፡ ስማዕ፡ ┌ኦወልደ፡ ሀጕል፡6 ኢይ(L65rb)ቤሉከኑ፡ አዝማዲከ፡
በምክንያተ፡ ዝንቱ፡ ንስቲት፡ ነገር፡7 ለምንት፡8 ተኀድግ፡ ሕገ፡ አቡከ፡(V64ra) ┌
ወሶበ፡ ሰማዕከ፡9
ዘንተ፡ ቃለ፡ እምኔሆሙ፡ ┌
ኀደገ፡(B184ra) መጺአ፡10 ኀቤየ፡፡ ወበእንተዝ፡11 አብሖሙ፡
እግዚአብሔር፡ ለአጋንንት፡12 ይኅድሩ፡13 ውስተ፡ ቤትከ፡ ┌እስመ፡ ኵሉ፡ ይትፈደ(D43ra)ይ፡ በከመ፡
ምግባሩ፡፡14

[218] ወሶበ፡ ሰምዐ፡ ዘንተ፡ ቃለ፡1 ┌

ውእቱ፡ ተንባላታዊ፡2 ወድቀ፡ በ(H69ra)ገጹ፡3 ወሰገደ፡
ቅድሜሁ፡ ለአቡነ፡ ፊልጶስ፡4 ወይቤሎ፡ ስረይ፡ ሊተ፡ ኦአባ፡ አንሰ፡(E55va) አበስኩ፡5
ወኢያእመርኩ፡6 ከመ፡ አንተ፡ ተአምር፡ ኵሎ፡(F95va) አምሳለ፡ እግዚአብሔር፡7 ዘየአምር፡8
┌

ኅቡአተ፡ ዘሀሎ፡ ውስተ፡ ልበ ሰብእ፡፡ ወባሕቱ፡ ግበር፡ ላዕሌየ፡ ምሕረተ፡ እምይእዜሰ፡ ኵሎ፡
ዘትቤለኒ፡ እገብር ┌ወኢይትዐደው፡ እምትእዛዝከ፡፡9

[219] ወይቤሎ፡ አቡነ፡1 ፊልጶስ፡2 ┌

ለውእቱ፡ ተንባላታዊ፡ እፎ፡ ታስተማስለኒ፡ ከመ
3 4 5
እግዚአብሔር፡ ለዘከማከ፡ ሰብእ፡ እስመ፡ አነ፡ መሬት፡ ወሐመድ፡ ዘተሞቃሕኩ፡(F95vb)
በእንተ፡(V64rb) ክርስቶስ፡6 እንዘ፡ እሰብከ፡ ሃይማኖተ፡ በስሙ፡፡7 ወባሕቱ፡(L65va) ዑቅ፡ ርእሰከ፡
┌

ቀዳሚ፡8 ሐሰውከ፡ ኢተአብስ፡ ዳግመ፡9 ከመ፡ ኢይርከብከ፡10 ዘየአኪ፡ እምዝ፡፡ ┌

ወዘንተ፡ ብሂሎ፡11
ነሥአ ማየ፡12(D43rb) ወተኀፅበ፡ እደዊሁ፡ ወእገሪሁ፡13 ሙቁሐ፡14 ወይቤሎ፡ ሑር፡ ርቅዮ፡15 ከመ
ቀዳሚ፡ ነሢአከ፡ ማየ፡ ወሖረ፡ ውእቱ፡ ተንባላታይ፡16 በፍሥሓ፡ ወ(F96ra)ረከቦሙ፡ ለብእሲቱ
ወለውሉዱ፡ ወለሰብአ፡ ቤቱ፡(B184rb) እንዘ፡ ይትናሰኩ፡17 ┌ከመ፡ አክልብት፡18 በበይናቲሆሙ፡፡
Consulted witnesses (BDEFHLMV)

§ [217]-1 ወሶበ፡ በጽሐ፡ V | 2

ማር: add. L | 2 om. β | 3 om. δ | 4 ኵሎ: DEF | 5 ኅቡአተ፡ ልብ: DEF | 6
ኅርቱም: add. L; ሐሳዊ፡ ወትብል፡ የዓብየኒ፡ ወዒዓ፡ በምንት፡ ትሔሱ: add. LM | 7 ግብር: EF | 8 om. M
| 9 ወዘንተ ሰሚአከ: HM | 10 ኢመጻእከ: M | 11 በዝንቱ፡ ነገር: L | 12 ከመ፡ ይፃኡ፡ ወይኅድሩ: add. M | 13
ወይባኡ: LV; ይፃኡ: γ | 14 ገብሩ: B; om. V |

§ [218]-1 ነገረ: V | 2 om. LM | 3

ዲበ፡ ገጹ: δ | 4 ለቅዱስ: β | 5 አበድኩ፡ LV | 6ከመ፡ እግዚእ፡ እንዳኢ ለእመ፡
አንተ: add. M | 7 ወልደ፡ እግዚአብሔር: LM | 8 ዘተአምር፡ ዘልበ፡ ሰብእ: β | 9 om. MV; ወይቤሎ፡ ብፁዕ፡
ፊልጶስ፡ ኢትሀሊ፡ ዘንተ፡ ነገረ: add. MV |

§ [219]-1 ብፁዕ፡ V | 2 ኢተሀሊ፡ V; ሀሊ: H | 3 om. β | 4

እለ፡ ከማከ፡ ሰብእ: M | 5 ወባህቱ: add. L; ወባህቱ፡
ሙቁሑ፡ ለክርስቶስ: add. HM | ዘተሞቃሕኩ በእንተ፡ ሃይማኖት: M | 7 በስሙ፡ ሃይማኖተ: E | 8 እስመ፡
6

ቀዳሚኒ: add. M | 9 እምይእዜ: add. DF | 10 ኢርከብከ: E | 11 om. M; አቡነ፡ ፈልጶስ: add. DF | 12 om. δ;
ወረቀዮ: add. M | 13 om. L | 14 ምስለ፡ መዋቅቲሁ: L | 15 ቅርትዮ: D | 16 ተንባላታዊ: δ | 17 እንዘ፡ ይትባልሑ: L;
እንዘ፡ ይትባልዑ: M | 18 አክብት: D; om. LM |
155
[220] ወቆመ፡ ኀበ፡ አንቀጸ፡ ቤቱ፡1 ወአቅደመ፡ ጸውዖ፡ እንዘ፡ ይብል፡ በስመ፡ አብ ወወልድ፡
┌

ወመንፈስ፡(M87va) ቅዱስ፡2 ዘየአምን፡ ቦቱ፡ ፊልጶስ፡ አነኒ፡ አመንኩ፡ ቦቱ፡ ፃኡ፡ እምቤትየ፡
ኦመናፍስት፡ ርኩሳን፡፡ ወዘንተ፡ ብሂሎ፡ ረቀዮሙ፡ ለኵሎ(V64va)ሙ፡ ወሶቤሃ፡3 ጐ(F96rb)ዩ
ሰይጣ(L65vb)ናት፡4 እምኔሆሙ፡ ወኮነ፡ ዛሕን፡5 ውስተ፡ ውእቱ፡ ቤት፡፡6 ወእምድኅረዝ፡7
ነሥኦሙ፡8(H69va) ውእቱ፡ ተንባላታዊ፡9 ለብእሲቱ፡ ወለደቂቁ፡ ወለኵ(E56ra)ሎሙ፡
┌ ┌
ሰብአ፡
10 11 12
ቤቱ፡ ወሖረ፡ ኀበ፡ አቡነ፡ ፊልጶስ፡ ┌
ወሶበ፡ በጽሑ፡ ኀቤሁ፡ አምኑ፡ በእግዚእነ፡13
ወአጥመቆሙ፡14 ለኵሎሙ፡ ወአዘዞሙ፡15 ከመ፡ ይተመጠዉ፡ ሥ(D43va)ጋሁ፡ ወደሞ፡
ለክርስቶ(F96va)ስ፡16 ወተመጢዎሙ፡ ቊርባነ፡17 አተዉ፡ በሰላም፡ ┌ውስተ፡ አብያቲሆሙ፡18 ወነበሩ፡
እስከ፡ ዕለተ፡ ሞቶሙ፡ በአሚነ፡ ክርስቶስ፡፡ ወእምድኅረ፡ ፮ቱ፡ አውራኅ፡19 አብእዎ፡ ውስተ፡
ደሴተ፡ ዝዋይ፡፡ ወሶበ፡ ተፈጸሙ፡ ፮ቱ፡ አውራኅ፡ እንዘ፡ ሙቁሕ፡ ውእቱ፡፡(B184va)

[221] ወፈነወ፡ ንጉሥ፡ ላእካነ፡ ከመ፡ ያምጽ(M87vb)እዎ፡ ለአቡነ፡ ፊልጶስ፡1 ወሶበ፡ አብጽሕዎ፡2
ይቤሎ፡ ንጉሥ፡ ይእዜኒ፡ ኢተኀብር(F96vb)ኑ፡ ምስሌየ፡ ወይቤ፡3 በምን(V64vb)ት፡ ምክንያት፡
አኀብር ┌ምስለ፡ ዘትቤ፡4 ብልዑ፡5 ረቡዐ፡ ወዐርበ፡6 እምእኅበር፡ ምስሌከ፡ ┌እንዘ፡ ሀሎከ፡ በዘከመዝ
ግብር፡7 ይኄይሰኒ፡ መዊት፡፡ ወሰሚዖ፡ ንጉሥ፡8 ተምዐ፡ ላዕለ፡ ፊልጶስ፡9 ወላዕለ ኵሎሙ፡ ሰብእ፡10
ርቱዓነ፡ ሃይማኖት፡ እለ፡ ኅብሩ፡ ምስለ፡ አቡነ፡፡11 ወአዘዘ፡ ንጉሥ፡ ┌
ከመ፡ ይትሌለዩ፡12 ወይቤ፡
ረዱ፡13(F97ra) ሐራ፡ ዚአየ፡ እምእሉ፡ ሰብእ፡ እለ፡ የኀብሩ፡(D43vb) ምሰለ ዝ፡14 መነኮስ፡ ከመ፡
ንትቃተል፡ ምስለ፡ እሉ፡ ሰብእ፡ ዘኮኑኒ፡ ዕድወ፡ በምክረ፡ ዝንቱ መነኮስ፡፡ ወሶቤሃ፡ ወረዱ፡15 ┌እሉ፡
ርቱዓነ፡ ሃይማኖት፡16 ተቀጺሎሙ፡ ‡….‡17 እንዘ፡ ይብሉ፡ ንሕነ፡18 ሕዝበ፡ እግዚአብሔር፡ ወኮነ፡
ኍልቈ፡ ፻፻፻፡፡ ወሐራ፡19 ንጉሥኒ ወረዱ፡ ተቀጺሎሙ፡ ‡….‡20 እንዘ፡ ይ(F97rb)ብሉ፡ ንሕነ፡21
ሐራ፡ ንጉሥ፡፡(E56va) ወሐራ፡ ንጉሥኒ፡ ኮኑ(L66rb) ፻፻፻፡፡ ወአዘዘ፡ ንጉሥ፡ ያምጽኡ፡ ሎቱ፡
ፈረሰ፡ ከመ፡ ይጸዐን፡22 ለተቃትሎ፡፡

Consulted witnesses (BDEFHLMV)

§ [220]-1 ወሶበ፡ ቀርበ፡ ኆኅተ፡ ቤቱ፡ β | 2 አሃዱ፡ አምላክ: add. V | 3 om. D | 4 ወጠፍኡ፡ ከመ፡ ጢስ: add. LV |
5
ካህን: F | 6 om. B | 7 ወሶቤሃ: M | 8 ለኵሎሙ: add. L | 9 om. L | 10ወለውሉዱ: DEF | 11 ውእቱ፡ ብእሲ: add. M | 12
ማሪ: M | 13 om. M | 14 ወአጥመቆ፡ ሎቱ፡ ወለወልዱ ወለኮሎሙ፡ ሰብአ፡ ቤቱ፡ ወአምኑ፡ በእግዚእነ: add. M | 15
ወአዘዘ፡ ሎሙ: β | 16 እምኀበ፡ አበምኔት: add. M | 17 om. D | 18 om. L | 19 ፈነወ፡ ንጉሥ፡ ለእካነ፡ ከመ፡
ያምጽእዎ፡ ለአቡነ፡ ፊልጶስ፡ ሰማዕት፡ ወነሥእዎ፡ ለቅዱስ፡ ወወሰድዎ: add. M |

§ [221]-1 ሰማዕት፡ ነሥእዎ፡ ወወሰድዎ: add. β | 2 ኀበ፡ ንጉሥ፡ add. V | 3 አቡነ: add. δ; ቅዱስ: add. L | 4

ምስሌከ: β | 5 እምዘትብልዑ፡ ጹሙ ወጸልዩ፡ ወትቤ፡ ብልዑ፡ ኢሰማዕከኑ፡ ዘይቤ፡ ጳውሎስ፡ ከርሥኒ፡

ለመብልዕ፡ ወመብዕልኒ፡ ለከርሥ፡ γV; ኢትብልዑ: δ | 6 በአመክንዮ፡ ጌና: add. E | 7 om. β | 8 om. D | 9
ወእለዘቁኒ፡ ሕዝብ: γ | 10 om. D | 11 ዝ መነኮስ፡ ወእለ፡ ሐራ: add. L | 12 እንዘ፡ ይትሌዩ: EF | 13 ይረዱ: D; ወረዱ:
EF | 14 ዝንቱ: δ | 15 ሖሩ: D | 16 ቅዱሳን: add. D | 17 ቅራፈ፡ ዕፅ: αβ;: HM | 18 አነ፡ ወአነ፡ ዘቁኒን፡ ዘእግዚአብሔር:
add. HL; አነ፡ ወአነ፡ ዘንጉሥ፡ ወእለ፡ እግዚአብሔር፡ ኮኑ: ፻፻፻: MV; ንሕነ፡ ሕዝበ፡ እግዚአብሔር፡ BDEF
| 19 ወሖራ: DL | 20 ምርዋየ፡ αβ| 21 አነ: ወአነ: ዘንጉሥ: HLMV | 22 ሎቱ፡ add. HV |
156
[222] ወሶቤሃ፡ ተንሥአት፡ ንግ(H70ra)ሥት፡ ወቦአት፡ እንዘ፡ ት(B185ra)ረውጽ፡ ┌
ውስተ፡
ደብተራሁ፡1 ወስጡጥ፡ አልባሲሃ፡2 ወአኀዘቶ፡3 ወትቤሎ፡ እሙንኑ፡4 ትቤ፡ እትቃተል፡
ምስለ፡(F97va) ሕዝበ፡ እግዚአብሔር፡ ┌
ኢይሤኒ፡ ዝንቱ፡ ነገር፡፡5 ወሶበ፡ ትቤሎ፡ ዘንተ፡6 ኀደገ፡፡
ወምንተ፡ እገብር፡ ዘንተ፡ መነኮሰ፡ እመኒ፡ ኀደግዎ፡ ያስሕት፡ ኵሎ፡7 ሕዝበ፡
┌
ወይመ(D44ra)ይጦሙ መንገሌሁ፡8 አላ፡9 ይሰደድ፡(M88rb) ወኢይንበር፡ ┌
ውስተ፡ ታዕካየ፡10
ወምኔታተ፡11 ዚአሁ፡፡12 ወእምዝ፡ አዘዘ፡ ያውርድዎ፡ ሀገረ፡ ዳሞት፡ እንተ፡ ትሰመይ፡(E56vb)
┌

ገማስቄ፡ ዘይ(F97vb)እቲ፡ ሀገረ አረማውያን፡13 ወይቤ፡ አብጺሐክሙ፡ ዝየ፡14 ቅትልዎ፡15 ወናዕርፍ፡

እምኔሁ፡፡16 ወወሰድዎ ለቅዱስ፡ ፊልጶስ፡17 ┌
በጊዜ፡ አዘዘ፡ ንጉሥ፡ ኀበ፡ ይእቲ፡ ሀገር፡ ዘቅድመ፡
ዘከርነ፡ ስማ፡፡18 ወነበረ፡ ህየ፡ ፡ ዓመተ፡ እንዘ፡ ይሰብክ፡ ┌ውስቴታ፡ ቃለ፡ ሃይማኖት፡፡19

[223] ወአሐተ፡ ዕለተ፡1 ፊልጶስ፡ ብፁዕ፡ ┌እንዘ፡ የሐውር፡2 ሙራደ፡ ዐቀብ፡ ዘገማ(F98ra)ስቄ፡3
ተዳደቆ፡ አሃዱ፡ ፈያታዊ፡4 እምነ፡ ጸሊማነ፡ ገጽ፡ አረማውያን፡ ወነሢኦ፡ ኵናተ፡ ወወልታ
ወመጽአ፡5 እንዘ፡ ይሰርር፡፡ ወቀርበ፡ አንጻረ፡6 ቅዱስ፡ ፊልጶስ፡ ወሶቤሃ፡ ባረከ፡7 ላዕሌሁ፡ ቅዱስ፡8
በት(M88va)እምርተ፡ መስቀል፡ እንዘ፡ ይብል፡ እግዚአብሔር፡ ያኅስርከ፡9 ወይረሲከ፡10(E57ra) ለ፡
ክፍል፡፡ ወበው(B185rb)እቱ፡ ጊዜ፡11 ሰረረ፡ ውእቱ፡ ጸ(F98rb)ሊም፡ ወፈቀደ፡ ከመ፡ ይደርቢ፡
ኵናቶ፡(D44rb) ላዕለ፡ ቅዱስ፡ እንዘ፡(H70va) ይወርድ፡ ተከፍለ፡ ለ፡12 እንዘ፡ እኁዝ፡13 ኵናት፡
በየማን፡ እዴሁ፡14 ወ(L66vb)ወልታ፡ በፀጋም፡ እዴሁ፡ ተሰቅለ፡ ላዕለ፡ መንፈቀ፡ ሥጋሁ፡
ወመንፈቀ፡ ሥጋሁ፡ ምስለ አእጋሪሁ፡15 ተኀድገ፡16 ዲበ፡ ምድር፡፡ ወሶቤሃ፡ ከልሐ፡17 ውእቱ፡
ርጉም፡18 እንዘ፡ ይብል፡ ኀለይኩ፡ እኅሥሥ፡ ሞተ፡ ላዕለ፡ ቅዱ(F98va)ስ፡ እግዚአብሔር፡ ረከበኒ፡
ዝኵሉ፡፡ ወዘንተ፡ ብሂሎ ተነፅኀ፡ ወሞተ፡፡ ወፈርሁ፡ ኵሎሙ፡ መሃይምናን፡ እለ፡ ርእዩ፡19
ወሰምዑ፡ ወሰብሕዎ ለእግዚአብሔር፡ ዘይገብር፡ ተአምረ፡ ወመንክ(M88vb)ረ፡ በእደ፡ ገብሩ፡
ቅዱስ፡20 አቡነ፡ ፊልጶስ፡፡21(B185va)

Consulted witnesses (BDEFHLMV)

§ [222]-1 om. β | 2 ወአልባሲሁ፡ ስጡጥ: BDEF | 3 ለንጉሥ: add. LV | 4 ተዓብድኑ: γ; ኦብድኑ: MV | 5 om.
L; ለእመ፡ ፈቀድከ፡ ስድዶ፡ እምሀገርከ፡ ወለእመ፡ ኢፈቀድከ፡ ኅድጎ: add. V | 6 ወይቤ: add. D | 7 om. H
| 8 om. L | 9 ወባህቱ: L | 10ውስተ፡ ዕከየ: DEF | 11 ወበምኔተ: δ | 12 ወበመአተ፡ ዚአሁ: F | 13አርማንያ: δ | 14 ህየ:
EF | 15ይቅትልዎ: β | 16 እምዝክሩ: β | 17ወኀደግዎ፡ ህየ፡ አብጽሖሙ፡ ውስተ ምድረ አረሚ: add. γV | 18
om. L | 19 ውስተ ምድረ ዳሞት: γ |
§ [223]-1 እንዘ፡ የሐውር፡ ቅዱስ፡ ከመ፡ ይስብክ፡ ውስተ፡ ኵሉ፡ አድያማተ፡ ዳሞት፡ add. β | 2
ይወርድ፡ V | 3 ደማስቆ: B | 4 ፈያታይ: L | 5 መንገሌሁ: add. β | 6 ኀበ: D | 7 ረከበ: E | 8 om. L | 9 በጽንዐ ሃይሉ:
add. DF | 10 ወይክፍልከ: H | 11 ወሶቤሃ: L | 12 እማዕከሉ: L | 13 ይእህዝ: δ; እሂዞ፡ ኩናቶ: H | 14 በእዱ ዘከመ፡
18
ቀለበ፡ ደርብዮ: L | 15 እገሪሁ: E | 16 ውዱቅ: HL | 17 ጸርኀ፡ β | ጸሊም: L | 19 ርእዮሙ: H | 20 ሰማዕቱ: L | 21
ጸሎቱ ወበረከቱ፡ ያድኅነነ፡ እምዲያቢሎስ፡ እመስገርቱ፡ ለፍቁሩ፡ ተክለ: ሃይማኖት፡ ወለኀጥእ፡ ገብሩ፡
ወልደ ኢየሱስ፡ ወለኩሎሙ፡ ውሉደ፡ ጥምቀት፡ አሜን: add. M; ጸሎቱ፡ ወበረከቱ፡ የሀሉ፡ ምስለ፡
አግብርቲሁ: ወልደ፡ ትንሣኤ፡ ወወልደ፡ ጊዮርጊስ፡ ለዓለመ፡ ዓለም፡ አሜን: add. H |

157
[224] ወእምድኅረ፡ ፡1 ዓመት፡ መጽአ፡ ጳጳስ፡ እምብሔረ፡ ግብጽ፡ ዘይሰመይ፡(H70vb) አባ፡
ሰላማ፡፡ ወበጺሖ፡2(F98vb) አስተጋብኦሙ፡ ለኵሎሙ፡3 ሥዩማነ፡ ቤተክርስቲያን፡4 ወይቤሎ፡5
┌

ለንጉሥ፡ አይቴ፡ ሀሎ፡(L67ra) ጳጳስ፡6 ሊቀ፡ ካህናት፡ ወቀዳሜ፡ ሰማዕት፡ እስመ፡ ዜነወኒ፡
መን(V65vb)ፈስ፡ ቅዱስ፡ ┌
ኂሩተ፡ ዚ(D44va)አሁ፡ በአፈ፡ አባ፡7 ያዕቆብ፡ ጳጳስ፡8 እንዘ፡ ይብል፡
ትረከብ፡ ብእሴ እግዚአብሔር፡9 ዘስሙ፡ ፊልጶስ፡ ዐምዳ፡ ወድዳ፡ ለቤተ፡ ክርስቲያን፡ ቅድስት፡
┌

ዘበእንቲ(F99ra)አሁ፡ ይወ(M89ra)ርድ፡ ዝናም፡ ዲበ፡ ምድር፡ ወይሁብ፡ ፍሬ፡ ዕፀወ፡ ገዳም፡

ወይትወሀብ በረከት፡10 ሐሊብ፡ ወመዓር፡ ወእክል፡ ለትዝምደ፡ ሰብእ፡ ወሣዕር፡ ለእንስሳ፡፡11
ወእመሰ፡ ኢሀሎ፡ ዝንቱ፡ ብእሲ፡ ውስቴታ፡ ┌
ለብሔረ፡ ኢትዮጵያ፡12(H71ra) እምማሰነት፡ ኵላ፡
ሀገር፡፡ ወባህቱ፡ ጸሎተ፡ ዚአሁ፡13 ውክፍት፡ ከመ፡ ዕጣን፡ ቅድመ፡ እግዚአብሔር፡ ተአቅባ፡14
┌

እመናስው፡(F99rb) አንተኒ፡ ኦንጉሠ፡15 ኵሉ፡ ዘይቤለከ፡16 ግበር፡ ወኢትትዐደው፡17 እምቃሉ፡

እስመ፡ ሤሞ፡18 መንፈ(L67rb)ስ፡ ቅዱስ፡19 ከመ፡ ጴጥሮስ፡20 ┌ርእሰ፡ ሐዋርያት፡21 ርእሰ፡ ርኡሳን፡፡

[225] ወሊቀ፡ ጳጳስኒ፡ ይቤለኒ፡ ብፁዕ፡ አንተ፡ ዘተሐውር፡ ከመ፡ ትትራከቦ፡ ለቅዱሰ፡1
እግዚአ(V66ra)ብሔር፡ ፊልጶስ፡ እስመ፡ እሬኢ፡(B186ra) ወትረ፡ ዘለለሰዓቱ፡2 ┌
እንዘ፡ ይወርድ፡3
ላዕሌሁ፡4 መንፈስ፡ ቅዱስ፡ ወ፡ አ(F99va)ክሊላት፡5 እንዘ፡ ያነብሩ፡ መ(D44vb)ላእክት፡6 aዲበ፡

ርእሱ፡ ብፁዕ፡ ውእቱ፡ ዘረከበ፡ ክፍለ፡ ከመ፡ የአምኅ፡ እደዊሁ፡ aወእገሪሁ፡፡7 አይቴ፡ ሀሎ፡ ጽንዐ፡
ሀገር፡8 ወጥቅመ ሃይማኖት፡ ወፈዋሴ፡(H71rb) ዱያን፡፡9 አይቴ፡ ሀሎ፡10 ጽንዐ፡ ድኩማን፡ ወናዛዜ፡
ሕዙናን፡ አይቴ፡ ሀሎ፡ አ(E57vb)በ፡ እጓለ፡ ማውታ፡ ወፈጻሜ፡ ተጽናሶን፡11 ለእቤራት፡12
ወፈታሒ፡13 በጽድቅ፡14 ወበርትዕ፡15 ለግፋዕ፡፡ ዘንተ፡ ኵሎ፡(F99vb) ወዘይመስሎ፡ ┌
ሶበ፡ ይቤሎ፡16
ጳጳስ፡ ለንጉሥ፡ ደንገፀ፡ ወተደመ፡፡ወእምዝ፡17 ይቤ(L67va)ሎ፡ ┌
ንጉሥ፡ ለጳጳስ፡18 ┌
ሶበ፡ ኮነ፡19
ውእቱ፡ ፊልጶስ፡ ተዋሣኤ፡ በነገር፡ ወአበየ፡ ትእዛዝየ፡20 አነ፡ ሰደድክዎ፡ ┌
እመንበሩ፡ ወአዘዝኩ፡
ያንብርዎ፡ ውስተ፡ ካልእ፡ ሀገር፡ ዘሀለወት፡ ታሕተ፡ ቅኔየ፡፡21

Consulted witnesses (BDEFHLMV)

§ [224]-1 ወእምዝ፡ እምድኅረ፡ ፩፡ ዓመት፡ V; ፬: ዓመት: DH | 2 om. β | 3 om. D | 4 ቤተ፡ እግዚአብሔር: γ | 5

7 9
ጳጳስ: DLV | 6 ፊልጶስ: γ | om. D | 8 በአፈ፡ አባ፡ ያዕቆብ፡ ጳጳስ፡ ኂሩተ፡ ዚአሁ፡ V | om. H | 10
ኩሉ፡
በረከተ: ምድር: add. L | ወሣዕር፡ ለእንስሳ፡ ለትዝምደ፡ ሰብእ፡ V; እስመ፡ ናሁ፡ ነገርኩከ: add. LV; እስመ:
11

ናሁ፡ ነገርኩክሙ: H | 12 om. D | 13 የዓቅባ፡ አንተኒ: γ | 14 om. DMV | 15 om. β | 16 ውእቱ: add. DEF | 17
20 21
ወኢትዓደው: δ | 18 om. DF | 19 እስመ፡ መንፈስ፡ ቅዱስ፡ ሤሞ፡ β | በአምሳለ፡ ጴጥሮስ፡ β | om. LV |

§ [225]-1 ቅዱሰ: L | 2 ዘለለዕለቱ፡ MV | 3 ይወርድ: β | 4 ሎቱ: add. HV | 5 አካላት: E | 6 ወመኑ፡ እምወሀበኒ፡

ሊተ፡ እኤምኅ፡ እገሪሁ፡ ወአንተሂ፡ ዑቅ፡ ኢትትአደው፡ እምቃሉ፡ ወዘንተ፡ ኵሎ፡ ሰማዕኩ፡ በእንተ፡ ውእቱ፡
ብእሲ፡ add. β | 7 a-a: om. MV; ወእንገሪሁ: F | 8 ወአይቴ፡ ሀሎ: add. γ | 9 ህሙማን: D; ድውያን፡ H | 10 om. L |
11
ተፅናሶሙ: H | 12 አይቴ፡ ሀሎ: add. M | 13 ፈታሒ: L | 14 om. γ | 15 ወመጽደቄ፡ ኀጥእ ወምስካየ: L | 16 ይቤሎ: L |
17
om. β | 18 om. γ | 19 እስመ፡ ኮነ: H | 20 ትእዛዘ፡ ንጉሥ: β | 21 om. V |

158
[226] ወይቤ፡ ጳጳስ፡ አን(V66rb)ሰ፡ ኢይትከሀለኒ፡ ሠሪዐ፡ ግብር፡1 ዘክህነት፡ ዘእንበለ፡ ይብጻሕ
ፊልጶስ፡፡2 ወሶቤሃ፡ ፈነ(M89va)ወ፡(F100ra) ንጉሥ፡ ላእካነ፡(D45ra) ከመ፡ ያ(H71va)ምጽእዎ፡፡
ወረከብዎ፡ ላእካን፡3 በሀገረ ደማስቄ፡4 እንዘ፡ ይሜህር፡ ሕዝበ፡ ወነሥእዎ፡ ለቅዱስ፡ ፊልጶስ፡
┌

ላእካነ፡ ንጉሥ ወአብጽ(E58ra)ሕዎ፡ ┌

ኀበ፡ ታዕካሁ፡፡5 ወንጉሥኒ፡ ለአከ፡ ኀበ፡ ጳጳስ፡ ከመ፡
ይምጻእ፡ ኀቤሁ፡ ለተራክቦ፡፡6 ወመጽኡ፡7 ጳጳስኒ፡8(B186rb) ወሥዩማነ፡ ቤተክርስቲያን፡9
ወተራከቦ፡10 ለአቡነ፡ ፊልጶስ ወተአምኆ፡11 በአምኃ፡ መንፈሳዊት፡(F100rb) ወድኅረዝ፡12 ገብሩ፡13
ጉባኤ፡ ዐቢየ፡፡ ወይቤሎሙ፡14 ጳጳስ፡ ┌ለአቡነ፡ ፊልጶስ፡15 ወለኵሎሙ፡16 ሥዩማን፡ ኵሎ፡ ዘአሰረ፡
አባ፡ ያዕቆብ፡ ፈትሐ፡ ሊተ፡ ውእቱ፡፡

[227] ወይእዜኒ፡ ኀብሩ፡1 ምስለ፡ ንጉሥ፡ በሕገ፡ ሃይማኖት፡ ርት(V66va)ዕት፡ ወተንሥአ፡ ብፁዕ፡2
ፊልጶስ፡ ወይቤሎ፡ ለጳጳስ፡3 ለእመ፡ ኮነ፡ ርቱዐ፡ ሃይማኖት፡ ነኀብር፡4 ወለእ(H71vb)መ፡ ኮነ፡
ዘያበጥል፡ ሃይማኖተ፡ በእንተ፡ ፍርሃተ፡5 መንግሥቱ፡ ኢ(F100va)ነኀብር፡6(M89vb) ወግዘተኒ፡7 አባ፡
ያዕቆ(D45rb)ብ አኮ፡ ዘአውገዘ፡(E58rb) ባሕቲቱ፡8 አላ፡ ┌
እምቅድመ፡ ያዕቆብ፡ ጳጳስ፡9 አውገዙ፡
ሐዋርያት፡ እንዘ ይብሉ፡ ኵሉ፡ ዘይስዕር፡ ጾመ፡፵ ወረቡዕ፡ ወዐርብ፡10 ለእመ፡ ኮነ፡ ጳጳስ፡11 አው፡
ሊቀ ጳጳሳት፡12 ይሰዐር፡ እምዓርጊሁ፡13 ወለእመ፡ ኮነ፡ ኤጲስ፡ ቆጶስ፡ አው፡ ቀሲስ፡ አው፡ ዲያቆን፡
አው፡ ንጉሥ፡14 ይትመተር፡ እምሢመቱ፡15 ወለእመ፡ ኮነ፡ ሕዝባዊ፡ ይሰደድ
እ(F100vb)ምቤተክርስቲያን፡፡16
┌
እስመ፡ ናሁ፡ ይቤለነ፡17 ንጉሥ፡18 ሰዐሩ፡ ረቡዐ፡ ወዐርበ
በአመክንዮተ፡ ጌና፡፡19 ወይቤ፡ ጳጳስ፡ ዘንተሰ፡20 ኢይቤ፡ አነኒ፡ ብልዑ፡21 እስመ፡ ግዘት(L68ra)
ውእቱ፡፡ ወይቤሎ፡ ┌
ንጉሥ፡ ለፊልጶስ፡22 እስመ፡(B186va) አምጻኤ፡23(V66vb) ነገር፡(H72ra) አንተ፡
ወተቃዋሜ፡ ንጉሥ፡ ለእመ፡ ኀደገ፡24 መብልዐ፡25 ግበር፡ መሥዋዕተ፡ ከመ፡ ርእዮሙ፡ ኪያከ፡
ይኅበሩ፡26 ምስሌከ፡27 ኵሉ፡ ሰብእ፡፡28

Consulted witnesses (BDEFHLMV)

§ [226]-1 ክህነት: EF | 2
ወይቤ፡ ንጉሥ፡ ኦሆ፡ እልእክ፡ ከመ፡ ያምጽእዎ፡ add. β | 3 om. LV | 4 ሀገረ፡
ዘደማስቄ: F; ደማስቄ: D | 5 ኀበ: ንጉሥ: β | 6 om. γ | 7 ወመጽአ: B | 8 ወኩሎሙ: add. DEF | 9 ቤተ፡
እግዚአብሔር: γ | 10 ወተራክብዎ: H; ወተራከብዎ: L; ወረከቦ: B | 11 ወተአምኅዎ: γ | 12 om. β | 13 om. δ | 14
ወይቤሎ: M | 15 om. L | 16 om. H |

§ [227]-1 ኀበሩ: H | 2 ማሪ: L | 3 om. γ | 4 ናኃብሮ: H; ንበር: DEF | 5 om. H | 6 ነኀብር: DEF | 7 om. L |
8
om. L | 9 om. H | 10 ረቡዐ፡ ወዓርበ፤ ዘእንበለ፡ ጌና፡ ወጥምቀት: add. δ | 11 ሊቀ፡ ጳጳስ: D | 12 ጳጳስ: D | 13 om. β |
14
ንጉሠ: D | 15 እመዓርጊሁ: LM | 16 om. L | 17 ይቤሉነ: H | 18 om. γ | 19 ኢየኀብር፡ ምስሌክሙ: δ; በዕለተ፡
ጌና: D | 20 om. EL | 21 ኢትብልዑ: δ | 22 ፊሊጶስ፡ ለንጉሥ: δ | 23 እስመ፡ አንተ፡ መምጽኤ፡ ነገር፡ ለእመ፡
ኢትበልዕ፡ ግበር፡ መስዋዕተ፡ ከመ፡ ርእዮሙ፡ ኪያከ፡ add. v; መምጽኤ: β | 24 ዘንተ፡ ግዘተ፡ አወግዘከ: add.
γ | 25 ኢትበልዕ: β | 26 ይግበሩ: M; ኢይኅበሩ: E | 27 ምስሌየ: γ | 28 om. β |

159
[228] ወይቤሎ፡1 አቡነ፡(F101ra) ፊልጶስ፡ ዝንቱሰ፡ ይከውነኒ፡2 ፍርሃተ፡ ንጉሥ፡
ኢሰማእ(M90ra)ከኑ፡ ዘይቤ፡ እግዚእነ፡ በወንጌል፡3 ዘሰ፡ አምነኒ፡ በቅድመ፡4 ሰብእ፡5 አነኒ፡ አአምኖ፡
በገጸ፡ አቡየ፡ ዘበሰማያ(D45va)ት፡፡ ወዘኒ፡ ኀፍረኒ፡ ወኀፈረ፡ ቃልየ፡ በቅድመ፡ ዛቲ፡ ትውልድ፡ ዘማ
ወኃጥእት፡ ወልደ፡ እጓለ፡ እመሕያውኒ፡ የኀፍሮ፡6 አመ፡ ይመጽእ፡ በስብሐቲሁ፡ ወበስብሐተ፡
አቡሁ፡፡ አይኑ፡7 የዐቢ፡ መሥዋዕተ፡ ጽድቅኑ፡8(F101rb) ወሚመ፡ መብልዕኑ ዘይማስን፡፡9

aወይቤሎ፡
┌
ንጉሥ፡ ለአቡነ፡ ፊልጶስ፡10 ግበር፡ መሥዋዕተ፡ በጽባሕ፡ መብልዐኒ፡ ረሲ፡ በጊዜ፡
ዘይከውን፡11 ┌
በመዋዕለ፡ አጽዋም፡12 ወይቤ፡ አቡነ፡ ፊልጶስ፡13 እፎ፡ ትኤዝዝ፡ ኦንጉሥ፡14
┌

መሥዋዕተ፡ እግበር፡ በእንተ፡ ልደት፡(H72rb) ወመብል(L68rb)ዐኒ፡ ┌

ከመ፡ እኅድግ፡15 ዝሰ፡ ነገር፡
ነገረ፡ እበድ፡16 aውእቱ፡፡17

[229] ወሶበ፡1 ይቤ፡2 ┌

ዘንተ፡(F101va) አቡነ፡ ፊልጶስ፡3 ተንሥኡ፡ ካህናት፡ ዘደብተራ፡4
ወይቤል(V67ra)ዎ ለጳጳስ፡5 ኢተአምርኑ፡ ኦአቡነ፡6 እስመ፡7 በሐሳበ፡ ዕብራውያን፡8 ወበሐሳብ፡
ጽርዕ፡ ይከውን፡ ልደት፡(M90rb) አመ፡ ፳ወ፡9 ለታኅሣሥ፡(B186vb) ወበሐሳበ፡10
ግብጻውያን፡11(D45vb) ወበግዕዝ፡ ይከውን፡ ልደት አመ፡ ፳ወ፡12 ለታኅሣሥ፡13 ወበእንተዝ፡14 ንቤ፡
ንግበር፡ በዓለ፡ በዕለተ፡ ጌና፡፡ ወይቤ፡ አቡነ፡15 ፊልጶስ፡ ዘንተሰ፡ ዘትቤሉ፡ ዕብራውያ(F102vb)ን፡
ወሮማውያን፡ ይገ(E59ra)ብሩ፡ አመ፡ ፳ወ፡16 ወኢይገብሩ፡ አመ፡ ፳ወ፡17 ┌
እምድህረ፡ ኀለፈ፡
ልደት፡18 ወዘንተኒ፡ ለእመ፡ ገብሩ፡ ዕብራውያን፡ ወሮማውያን፡ ኢይገብሩ፡ ፡ ዕለተ፡19 ዘእንበለ፡
አሐቲ፡ ዕለት፡20 በከመ፡ ትቤሉ፡ አንትሙ፡21 ንሕነኒ፡ ወግብጻውያን፡22 ንገብር፡ በከመ፡ ሐሳበ፡
┌

ዚአነ፡ እንዘ አንትሙ፡ ትከውኑ፡ ስምዐ፡ ለነ፡ አመ፡ ፳ወ፡ ወኢን(H72va)ገብር፡ አመ፡ ፳ወ፡
ለታኅሣሥ፡23 ዘእንበለ፡ ይብጻሕ፡ ዕለተ፡ ልደት፡24 ┌
ወእሉኒ፡(L68va) ዘዘከርክዎሙ፡25 ኢይገብሩ፡
ዘእንበለ፡ አሐቲ፡ ዕለት፡ ወንሕነኒ፡ ኢንገብር፡ ዘእንበለ፡ አሐቲ፡ ዕለት፡፡

Consulted witnesses (BDEFHLMV)

§ [228]-1 ወይቤ፡ ዳግመ: δ | 2 ይመስለኒ: D | 3 om. L | 4 በገጸ: DF | 5አብሰብአ: E | 6 ቦ ኀፍሮ: E | 7 አየኑ: E | 8 om. β |
9
መሥዋዕተኑ፡ እገብር፡ በእንተ፡ ልደት፡ ወመብልዕኒ፡ እጸውም፡ ከመ፡ ተንባላት፡ ዝሰ፡ ነገር፡ እበድ፡ ውእቱ፡
ወሶቤሃ፡ ተንሥኡ፡ ካህናተ፡ ደብተራ፡ ወይቤልዎ፡ ለጳጳስ፡ ኢተአምርኑ፡ add. β | 10 ወይቤሎ፡ ፊሊጶስ፡ ለንጉሥ:
δ | 11 በዓለ፡ ልደት፡ ወጥምቀት፡ በረቡዕ፡ ወይቤሎን: δ | 12 om. D | 13 ወይቤሎ ንጉሥ፡ ለአቡነ፤ ፊሊጶስ: δ | 14 አቡነ: E
| 15 ከመ፡ ተንባላት: E | 16 ክበድ: L | 17 a-a: om. β |

§ [229]-1ወሶቤሃ: F | 2 om. DFV | 3 om. D | 4

ካህናተ፡ ደብተራ: V | 5 ለንጉሥ: δ | 6 ኦ ንጉሥ: δ | 7 ከመ፡ HL | 8
ወሮማውያን: add. δ | 9 ለ : δ | 10 ወሐሳበ: F | 11 ጽርዕ: D; ወግብፅ: E | 12 ወ: δ | 13 ለእመኮነ፡ ጳጉሜን፡ ተ: add.
δF | 14 ለዝንቱ፡ ንቤ: M; ወበእንተ፡ ዝንቱ: DEF | 15 ማሪ: γ; ንጉሥ: E | 16 ወ: E | 17 ወ: δ | 18 om. E | 19 ፡ ልደት:
β | 20 ንሕነኒ፡ ንግበር፡ አመ፡ ፳ወ፱፡ ወኢንገብር፡ አመ፡ ፩ወ፰፡ ዘእንበለ፡ ይብጻሕ፡ ልደት፡ ወእሙንቱኒ፡
ኢይገብሩ፡ ዘእንበለ፡ አሐቲ፡ እለት፡ ወንሕነኒ፡ ኢይገብር፡ ዘእንበለ፡ አሐቲ፡ዕለት፡ β | 21 om. L | 22 om. H | 23
om. EM | 24 በዓለ፡ ልደት: δ | 25 ወይቤ ፡ንጉሥ: add. D |

160
[230] በእፎ፡ ትብሉ፡ ┌አንትሙ፡ ንገብር፡1 ፡ ዕለተ፡ እስ(V67rb)መ፡ ኢተወልደ፡ እ(M90va)ግዚእነ፡
┌
፡ ዕለተ፡ ዘእንበለ፡ አሐቲ፡ ዕለት፡፡2 ወሚመ፡ ትትኀበሉኑ፡3 ከመ፡ ትበሉ፡ ፡ ዕለተ፡4 ተወልደ፡
ወበዝ(D46ra)ንቱሰ፡ ኢያበ(E59rb)ውሐክሙ፡5 እግዚእ፡፡ ወሶ(F102rb)በ፡ ይቤ፡ ዘንተ፡ አቡነ፡6
ተምዐ፡7 ንጉሥ፡8 ወይቤሎ፡ ለቅዱስ፡9 አንተ፡ ተቃዋሚ፡10 ለእመ፡ ኀበርከ፡11 ኅበር፡ ወለእመ
ኢኀበርከ፡12 ተሰደድ፡13 ┌
እስመ፡ ልማድ፡ ለከ፡ ተሰዶ፡14 ከመ፡ ኢታ(B187ra)ስሕት፡15 ካልአነ፡፡16
ወእምዝ፡ ተንሥአ፡ ርሱይ፡ ፊልጶስ፡ ┌
እምታዕካ፡ ንጉሥ፡17 ወበጽሐ፡18 ┌
aምድረ፡ ኮሶጌ፡19 እንተ፡
ይእቲ፡ ┌
ምድረ፡ ጽላልሽ፡20 ምስለ፡ ፡ አዋልዲሁ፡ መነኮሳ(F102va)ይያት፡ ዘስሞን መክብዩ፡21
ወኦርኒ፡ እስመ፡ ይእቲ፡ ሀገር፡ ሀገረ፡ ሙላዶን፡ ለእማንቱ፡ ቅዱሳት ዘተፍኅራ፡ ለ፡ ምት፡
ድንግል፡ ክርስቶስ፡ ንጹሕ፡፡ ወበምክንያተ፡ እሎን፡ አዋልዲሁ በመንፈስ፡ ፈቀደ፡ ይንበር፡ አቡነ፡
ፊልጶስ፡ ኅዳጠ፡ መዋዕለ፡ ውስቴታ፡ እስከ፡ ይ(E59va)በጽሕ፡ ኀበ፡ ሀገር፡ ዘፈቀደ፡ እግዚአብሔር፡
ይፈጽም፡ ባቲ፡ aበድሮ፡፡22

[231] aወእምዝ፡ ኀ(F102vb)ለየ፡ አቡነ፡ ፊልጶስ፡ ከመ፡ ይፍልስ፡ እምይእቲ፡ ሀገር፡ ወይብጻሕ፡ ኀበ
አዘዞ፡ እግዚአብሔር፡ ጸውዖን፡ ለመክብዩ፡1 ወለኦር(D46rb)ኒ፡ አዋልዲሁ፡ ወተሰነአሎን፡ ┌
እንዘ
ይብል፡2 አንሰ፡ አሐውር፡ ከመ፡ እፈጽም፡ ፈቃደ፡ አምላኪየ፡3 ወአንትንሰ፡ ትተርፋ፡ ወበዝ መካን፡
ትከውና፡ ሰማዕተ፡ ወትፌጽማ፡ በድረክን፡ አኮ፡ ባሕቲ(F103ra)ትክን፡ ዘትከውና፡4 አላ፡ ሰብእ፡
ብዙኃን፡ ወሶበ፡ ሆከቶም፡ ፍቅር፡5 አምላካዊት፡ ይክዕዉ፡6 ደሞሙ፡ ምስሌክን፡ እስከ፡ ይውሕዝ፡
ከመ፡ ፈለግ፡ ዘወርኀ፡ ክረምት፡፡ ዘንተ፡ እንዘ፡ ይብሎን፡7 ለቅዱሳት አንስት፡(B187rb)
መክብዩ፡8(E59vb) ወኦርኒ፡ እስመ፡ የአምር፡ ኵሎ፡ እምቅድመ፡ ይኩን፡ በመንፈስ ቅዱስ፡ ዘኅዱር፡
ላዕሌሁ፡፡ ወዘንተ፡ ብሂሎ፡ አቡነ፡(F103rb) ፊልጶስ፡ ሖረ፡ ፍኖቶ፡ ወአስተፋነዋሁ መክብዩ፡ ወኦርኒ፡
እንዘ፡ ያውሕዝ፡ አንብዐ፡ ወድኅረ፡ ሖረ፡ አቡነ፡ ፊልጶስ፡ እምህየ፡፡ወሶበ፡ ሰምዐ፡ ንጉሥ፡ ከመ፡
ነበረ፡ ቅዱስ፡ ምድረ፡ ኮሶጌ፡9 እንዘ፡ ይሜህር፡ ቃለ ሃይማኖት፡ ተመልአ፡ መዓተ፡10 ወፈነወ፡
ሐራሁ፡ ከመ፡ ይቅትሉ፡ ኵሎ፡ ሰብአ፡ ከሶጌ፡ ዕደ፡ ወአን(D46va)ስተ፡ አእሩገ፡ ወሕፃናተ፡፡
ወበ(F103va)ጺሖሙ፡ እሉ፡ ሐራ፡ አስተጋብኡ፡ ኵሎ፡ ሰብአ፡ ኮሶጌ፡ ሀገር፡ ወነገርዎሙ፡ ቃለ፡
ዘአዘዘ፡ aንጉሥ፡፡11

Consulted witness (BDEFHLMV)

§ [230]-1 om. L | 2 om. γ | 3 ትደፍሩኑ: γV; ትተሉኑ: DEF | 4 om. DEF | 5 ኢያብሐክሙ፡ V | 6 ፊሊጶስ: add. F | 7
ተምዕዐ፡ V | 8 አቡነ፡ ፊሊጶስ: δ | 9ለንጉሥ: δ | 10 ነገር: γ | 11 ተኀብር: γ | 12 ኢታኀብር: M; ኢተኀብር: EF | 13 om.
δ; አወግዘከ: add. F | 14 om. γ; በግዘት፡ ተዓስሮ: δ | 15 ኢታስትት: E | 16 om. L | 17 ቀዲሙ: add. L | 18 ወዘንተ፡
1
┌232]
ብሂሎ፡ ነሠተ፡ ወሶበ፡ አውዶ፡ ሰምዓ፡ወተንሥኡ፡ ቅዱሳት፡ንጉሥኒ፡
አንስት፡ መክብዩ፡
ወጳጳስኒ፡ ወአተዉ፡ወኦርኒ፡ኵሎሙ፡ተባደራ፡ አሐቲ፡
β | 19 መካነ፡ ፀበርት:ወአሐቲ
MV | 20
21 22
ጽላልሽ: DF | መብክዩ: δ | a-a: om. β | 2
ወአጥብዓ፡ ልቦን፡ ከመ፡ ይኩና፡ ሰማዕተ፡ ወይሑራ፡ ኀበ፡ ክርስቶስ፡ ዘአፍቀራሁ ┌232]
§ [231]-1ለመብክዩ: δ | 2 om. D | 3 እግዚአብሔር: DEF | 4 ሰማዕተ: add. D | 5 om. D | 6ይዕክው: E; ይክዕው: F |
7
ይብልሎን: B | 8 መብክዩ: δ | 9 ኮሶኬጌ: E | 10 om. DEF | 11 a-a: om. β |

161
[232] aወሶበ፡ ሰምዓ፡ ቅዱሳት፡ አንስት፡ መክብዩ፡1 ወኦርኒ፡ ተባደራ፡ አሐቲ፡ ወአሐቲ
ወአጥብዓ፡ ልቦን፡ ከመ፡ ይ(E60ra)ኩና፡ ሰማዕተ፡ ወይሑራ፡2 ኀበ፡ ክርስቶስ፡ ዘአፍቀራሁ
ወአፍቀሮን፡ ወቆማ፡ ቅድመ፡ ሐራ፡ እለ፡ ተአዘዙ፡ ለቀቲል፡ እምኀበ፡ ንጉሥ፡፡(F103vb)
ወይቤላ ንሕነ፡ አማንያት፡3 በክርስቶስ፡4 ወበሃይማኖተ፡ ብፁዕ፡ ፊልጶስ፡ ርትዕት፡ ዘአንበርዋ፡
አበዊነ፡ ሐዋርያት፡ ወንዋይ፡ ኅሩይ፡ ጳውሎስ፡ ዘአንበረ፡ ሥልጣነ፡ ግዘት፡ ለትውልድ
ዘይመጽእ፡ ከመ፡ ኢይትወከፉ፡ ካ(B187va)ልአ፡ ትምህርተ፡5 ዘእንበለ፡ ትምህርቶሙ፡6
ዘሠምረ፡ ባቲ፡ መንፈስ፡ ቅዱስ፡ ኀድጉሰ፡ ሰብእ፡ መልአከሂ፡ ለእመ፡ መሀ(F104ra)ረ፡ ከመ፡
ኢይትወከፉ አዘዘ፡ aወአውገዘ፡፡7

[233] aሃይማኖተ፡ ንጉሥሰ፡ ኢይትዌከፍ፡1 እስመ፡ ጸነት፡2 ኀበ፡ ፍቅረ፡ መብልዕ፡3 በኀዲገ
ጾም፡ ዘዐርብ፡ ወረቡዕ፡ ወበኀዲገ፡4 ግዘት፡ ዘሐዋርያት፡ ወዘኵሎሙ፡ መምህራን፡ ዘቤተ
ክርስቲያን፡ ከመ፡ ኢይብልዑ፡5 ቦቶን፡ በእላ፡6 ዕለታት፡ ረቡዕ፡ ወዐርብ፡ ┌በአመክንዮ በዓላት፡7
ዘእንበለ፡ በዓለ፡ ልደት፡(F104rb) ስቡሕ፡8 ዘውእቱ፡9 ፳ወ፡ ለታህሣሥ፡10 ወበዓለ ጥምቀት፡11
ዘውእቱ፡ አመ፡ ወ፡ ለጥር፡ ወበመዋዕለ፡ ጰንጠቄስጤ፡12 ከመ፡ ይኩን፡ ተውሳከ፡ ፋሲካ፡
ዘውእቱ፡ ትንሣኤሁ፡ ለእግዚእነ፡13 ወዘተርፈሰ፡ እምእላ፡ ዕለታት፡14 ዘዘከርኖ፡15 እመ፡ ሰዐሩ፡
ጾመ፡ በአመክንዮ፡ በዓላት፡ ግዘት፡ ውእቱ፡ ወእምንሳተፍ፡ ንሕነ በሃይማኖት፡ ም(F104va)ስለ፡
ንጉሥ፡ ┌
ሀያዴ፡ ግዘት፡16 ይኄይሰነ፡ መዊት፡ ወዘንተ፡ እንዘ፡ ይብላ ሶበ፡ አግሀዳ፡
ሃይማኖቶን፡ ቅዱሳት፡ አንስት፡ መክ(E60va)ብዩ፡17 ወኦርኒ፡ ተንሥኡ፡ ሐራ፡ ንጉ(D47ra)ሥ፡
በመዓት፡ ወመትሩ፡ አርእስቲሆን፡ በሰይፍ፡ ለእላ፡ ኄራት፡ ዘጸንዓ፡ ከመ፡ ዕደው፡ እንዘ
ድኩማት፡18 እማንቱ፡፡ ወሰብአ፡ ይ(B187vb)እቲ፡ ሀገር፡ ሶበ፡ ነጸሩ፡ ኪያሆን፡ ከመ፡(F104vb)
አጥብዓ፡19 መዊተ፡ በአፈ፡ መጥባሕት፡ ወንሕነኒ፡ ኢንትፈለጥ፡20 እምኔሆን፤21 በሞት፡
ወበሕይወት፡ እስመ፡ እሉ፡ ሱቱፋኒነ፡ በሃይማኖት፡ ዘመሀረነ፡ አቡነ፡ ፊልጶስ፡ እንዘ፡ ይብል፡
ኢትኀድጉ፡ ዛተ፡ ሃይማኖተ፡ ርትዕተ፡ እስከ ትበጽሑa ለሞት፡፡22

Consulted witnesses (BDEFHLMV)

§ [232]-1 መብክዩ: δ | 2 ወደሐራ: δ | 3 አማንያን: E | 4 ክርስቶስ: DEF | 5 ትኅምርተ: D | 6 ትኅምርቶሙ: D | 7 a-a:

om. β |

§ [233]-1ኢንትወከፍ: δ | 2 om. F | 3 ወሃዲገ: F; ካልዓን: add. δ | 4 ትእዛዛት፡ ወበመንኖ: add. δ; ወበመንኖ: F |

5
ይግበሩ: δ | 6 በአለ: D | 7 om. E | 8 om. D | 9 አመ: add. E | 10 ወለእመ፡ ኮነ፡ ጳጉሜን፡ ፡ ዓመተ፡ 
ለታህሣሥ: add. δ | 11 om. F; ትምቀት: D | 12 ጰንጠቄስቴ: DF | 13 ለመድኀኒነ: D | 14 በዓላት: D | 15 ዘዘከሮነ:
22
DEF | 16 om. D | 17መብክዩ: δ | 18 ድሙራት: δ | 19 አጥፍዓ: E | 20 ንትፈለጥ: E | 21 om. δ | a-a: om. β |

162
[234] aውእተ፡ ጊዜ፡ መተሩ፡ እርእስቲሆሙ፡ እሙንቱ፡ ሐራ፡(F105ra) በሰይፍ፡1 ዘእንበለ፡
ይኅድጉ ዕደ፡ ወአንስተ፡ እእሩገ፡ ወሕፃናተ፡ ወኍልቈ፡ ሰብእ፡ ዘቀተሎ፡ ሐራ፡ እኂዞሙ፡2
እምአመ ፡ ለጥቅምት፡ ዘውእቱ፡ ዕ(E60vb)ለተ፡ ሞቶን፡ ለብፁዕት፡ መክብዩ፡3 ወለቅድስት፡
ኦርኒ፡ ዘኮና መርሐ፡ ኀበ፡ ፍኖተ፡ ሕይወት፡፡ እስከ፡ አመ፡ ፳ወ፡ ለመጋቢት፡ የአክሉ፡ ፺፻፻
ወ፻ ወ፸ወ፡4 አኮ፡ ባሕቲቶሙ፡ ሰብአ፡ ኮሶጌ፡ ዘ(F105rb)የአክሉ፡ ዘንተ፡ አላ፡(D47rb)
መጽኡ፡ በተደምሮ ለነሢአ፡ አክሊል፡ ዘስምዕ፡ እምባሊ፡5 ወእምደዋሮ፡ ወእምፈጠጋር፡
እምወጅ፡ እምዳሞት ወእምሸዋ፡ ወእምአምሐራ፡6 ወእምዊፋት፡ ወእምግድም፡ ወእምአንጎት፡
ወእምትግሬ ወእምካልኣት፡7 አህጉር፡ አስተጋብኦሙ፡ ኀይል፡ አምላካዊት፡8 ከመ፡ ይትፈጸም፡
ቃል፡9 ዘተነበየ፡ አቡነ፡(B188ra)(F105va) ፊልጶስ፡ አመ፡ ዜነዎን፡ ለብፅዕት፡10 መክብዩ፡11
ወለቅድስት፡ ኦርኒ፡ ጊዜ ይትፈለጥ፡ aእምኔሆን፡፡12

[235] aወድኅረዝ፡ ኀደጉ፡(E61ra) ሐራ፡ ቀቲለ፡ በትእዛዘ፡ ንጉሥ፡፡ ዝኵሉ፡ ዘኮነ፡1 በምክንያተ
አቡነ፡ ፊልጶስ፡ ርእሰ፡ እሉ፡ ማኅበረ፡ ሰማዕት፡፡2 ቅድመኒ፡ አመ፡ ሰደዶ፡ ለአቡነ፡ ፊልጶስ
ዓምደ፡ ጽዮን፡ ንጉሥ፡ ሶበ፡ ነጸሩ፡ ብዙኀ፡ ኀይለ፡ ዘይትገበር፡ በእደዊሁ፡(F105vb) ወደመ
ቅሥፈቱሂ፡ ዘኮነ፡ እሳተ፡ እስከ፡ አውዐየ፡ ደብተራሁ፡ ለንጉሥ፡ ብዙኃን፡ ሰብእ፡ ፈጸሙ
ስምዖሙ፡ በአፈ፡ ሰይፍ፡ ወኵናት፡ ውስተ፡ ሀ(D47va)ገር፡ ዘትሰመይ፡ ሰወን፡፡ ንዜኑ፡ በዝየ፡3
እምዜናሆን፡ ንስቲተ፡ ለብፅዕት፡ መክብዩ፡4 ወለቅድስት፡ ኦርኒ፡፡ ቅድመኒ፡ ተወክፋ፡ ስደተ፡
ምስለ፡ አቡነ፡ ፊልጶስ፡ ወገብራ፡ ተኣምራተ፡ በ(F106ra)ምድረ፡ ደዋሮ፡ ዘትሰመይ፡ ዳራ በህየ፡
ቀተላ፡5 ሰብአ፡ ዘአሕሠሙ፡ ላዕሌሆን፡ ወድኅረ ፡አንሥኦሙ፡6 ለእሉ፡ በስእለቶን እስከ፡
ለበዉ፡7 ሰብእ፡ ጽንዐ፡ ኀይል፡ ዘሎቶን፡፡ ┌
ወዓዲ፡ ድኅረ፡ ተመይጦቶን፡8 አምስደት፡ አንቅዐ፡
ማየ፡ በኮሶጌ፡ እምኰኵሕ፡ ይቡስ፡ ከመ፡ ይኩን፡ ፈውሰ፡ ለድውያን፡ ወእስከ፡ ይእዜ፡ ሀሎ፡
እንዘ፡ ያርኢ፡ ኀይለ፡ ይት(F106rb)ረቀዩ፡ ወይሰትዩ፡ እምኔሁ፡ በአሚን፡፡ በጸሎተ፡
እላ፡(B188rb) ቅዱሳት፡ አንስት፡ መክብዩ፡9 ወኦርኒ፡ ወበስእለተ፡ ኄራን፡ ሰማዕታት፡ ዘቀዳሚ፡
ወዘደኃሪ፡ በእንተ፡ ስሙ፡ እምሐይው፡10 ሞተ፡ ዘኀረዩ፡11 ይባልሐነ፡ እግዚአብሔር፡ እምእከዩ፡
ለሰይጣን፡12 ለዓለመ፡ ዓለም፡ aአሜን፡፡13

Consulted witnesses (BDEFHLMV)

§ [234]-1 በሰፍ: E | 2 om. DFE | 3 መብክዩ: δ | 4 : F; : E | 5 አባሊ: D | 6 ወእም:

አምሐራ: B | 7 ወእምካልእት: E | 8 መንፈሳዊት: D | 9 om. D | 10 om. D | 11 መብክዩ: δ | 12 a-a: om. β |

§ [235]-1 om. D | 2 ኮነ: add. D | 3 om. D | 4 መብክዩ: δ | 5 ቀተለ: B | 6 አንስሆሙ: D | 7ለበው: F | 8 om. D |
9
መብክዩ: δ | 10 om. DEF | 11 ዘየሐዩ: DF | 12 ለገብር: F | 13 a-a: om. β |

163
[236] ┌
ንግባዕኬ፡ ኀበ፡ ዜና፡ ገድሉ፡ ለአብ፡ ትሩፍ፡(F106va) ወብጹዕ፡ ፊልጶስ፡፡1(D47vb) ወእንዘ፡
ይሰደድ፡2 አቡነ፡ ፊልጶስ፡ እምንጉሥ፡ በጽሐ፡3 መካነ፡ ፀረ(E61va)ብት፡4 ┌
ወፈቀደ፡ ይንበር፡
ኅዳጠ፡ መዋዕለ፡5 ወይቤልዎ፡ ለአባ፡6 ደቂቁ፡7(H72vb) ለእመ፡ ነበርከ፡ ዝየ፡ ንፈርህ፡
እምንጉሥ፡8(L68vb) ከመ፡ ኢይቅትለነ፡9 በእንቲአከ፡ ┌
እስመ፡ ሰማዕነ፡ ዘገብረ፡10 እምቅድም፡፡11
ወይቤሎሙ፡ ብፁዕ፡ ፊልጶስ፡12 እመሰ፡ ትፈርሁ፡13 አሐውር፡(F106vb) ለክሙ፡፡ ወእምዝ፡14
ተንሥአ፡15 ወይቤሎሙ፡ ┌
ለእለ፡ ምስሌሁ፡16 ን(V67va)ዑ፡ ንሑር፡ ኀበ፡ ‡….‡ ፡17 እሙንቱኒ፡18
እመ፡ ይትዌከፋነ፡ ወለእመሰ፡ ኢተወክፋነ፡ እሰነአሎ፡19 ┌ለአቡየ፡ ተክለ፡ ሃይማኖት፡20 ┌ወእኤምኅ፡
መቃብሮ፡21 እስመ፡ ዝንቱ፡ ተፍጻሜትየ፡22 ወዘንተ፡ ብሂሎ፡ ሖረ፡ ወበጽሐ፡ ┌
ደብረ ሊባኖስ፡23
ወእሙንቱኒ፡ ይቤልዎ፡ ┌ከመ፡ ቀዳሚ፡፡24

[237] ወይ(F107ra)ቤሎሙ፡ ብፁዕ፡ ፊልጶስ፡1 ኢትሕዝኑ፡ ወለመቃብረ፡ አቡየሂ፡ ኢይበጽሕ፡

┌
ላዕሌሃ፡(E61vb) ተመዝበሮ፡2 ┌
አሐውር፡(B188va) ለክሙ፡3(D48ra) ወባ(H73ra)ሕቱ፡ ተዐገሡኒ፡4
ዘንተ፡ ክረምተ፡ እስከ፡ ዮሐንስ፡(M91ra) ወድኅረዝ፡5 አሐውር፡ ወይቤልዎ፡6 ┌
ኦአቡነ፡ ኢይኩን፡
ከመዝ፡7 ┌
እስመ፡ ንፈርህ፡8 ጥቀ፡9 ለእመ፡ ለአከ፡ ንጉሥ፡10 ዮም፡ አው፡ ጌሰመ፡፡11(V67vb)
┌
ወሰሚዖ፡ ዘንተ፡12 ሶቤሃ፡ ተንሥአ፡ አቡነ፡(F107rb) ፊልጶስ፡ ኀበ፡ መቃብረ፡ አቡነ፡
ተክለሃይማኖት፡ ወጐድጐደ፡13 መቃብሮ፡ ወይቤ፡ ኦአባ፡ እስመ፡ ናሁ፡14 ፈጸምኩ፡15 በድርየ፡
ወአብጻሕኩ፡ መልእክትየ፡16 ወበጽሐኒ፡ ዕድሜየ፡ ለአዕርፎ፡፡ ወይእዜኒ፡ ተፈለጥኩ፡ እምኔከ፡ ከመ፡
ኢይትፈለጥ፡17 ሥጋየ፡18 ምስሌከ፡19 ወባሕቱ፡ ትብጽሐኒ፡ በረከትከ፡ ወኢታርሕቀኒ፡(H73rb)
እምሕረትከ፡፡20 ወዘ(F107va)ንተ፡ ብሂሎ፡(E62ra) ሰዐመ፡ መቃብሮ፡ ┌
ለአቡነ፡ ተክለ፡ ሃይማኖት፡21
ወፅአ፡(L69rb) ወሖረ፡ ወይቤሎሙ፡ ለደቂቁ፡ እለ፡ ተርፋ፡ በደብር፡ እምይእዜሰ፡ ኢትሬእዩ፡(M91rb)
ሥጋየ፡22 ወዘንተ፡ ብሂሎ፡ ሖረ ወበጽሐ፡23 ደብረ፡ አባ፡ ግንድና፡24 ወኀደረ፡ ህየ፡ እሙንቱሰ፡
ኢተቀበልዎ፡ ወኢወሀብዎ፡(D48rb) ምንተኒ፡ እንዘ፡ ┌ይበልዑ፡ ወይሰትዩ፡25 ገቢሮሙ፡ ከብካበ፡፡

Consulted witnesses (BDEFHLMV)

§ [236]-1 om. β | 2 ይወርድ: D | 3 ቀዲሙ: γ | 4 ፀበርት: DFβ | 5 om. L | 6 om. LV | 7 ኦአባ: add. L; ደቂቁ: ለአባ:
tra. V | 8 ንጉሠ: L | 9 ኢያግዕዘነ: γV; ያግዕዘነ: M | 10 om. δM | 11 β | 12 om. M | 13 ለልየ: β | 14 om. γ | 15 ወሖረ: add.
L | 16 om. LV | 17 ወሻ: β; ጥሰ: F; ዋሻ፡ B; ሻዋ፡ D; ሸዋ፡ E | 18 om. L | 19 እሰዓሞ: L; እስዓም: HM; እሰነአሎ፡ V | 20
ለመቃብረ፡ አቡየ: ተክለ፡ ሃይማኖት: add. β | 21 om. V | 22 ተፍጻሜትየ: ዝንቱ: γ | 23 ደብረ፡ አስቦ: β | 24 ከማሁ፡
እንዘ፡ ይብሉ፡ ኢያኀድገከ፡ ንጉሥ፡ ትንበር፡ ዝየ..ወአንትሙኒ፡ ኢትሰደዱ፡ add. β |

§ [237]-1 om. M | 2 ተመዝብሮ፡ ላዕሌሃ: D; ኢይትመዘበር፡ ወአንትሙሂ፡ ኢትሰደዱ: β | 3 om. L | 4 እክርም: add.
M; እክረም: γ | 5 ወሶቤሃ: β | 6 ከረመሰ፡ እምከረምከ: add. L | 7 om. L | 8 ባህቱ፡ ንፈርህ: γ | 9 om. L | 10 om. H | 11
ወይቤሎሙ፡ ብፁዕ፡ ኢትዝሕኑ፡ አሐውር፡ ለክሙ፡ አነ፡ add. β | 12 om. H | 13 ወቦአ: add. γ | 14 om. H | 15 ግብርየ፡
ወበድርየ: add. γ | 16 ዘአዘዝከኒ: L | 17 ከመ፡ አይትቀበር: β | 18 ሥጋከ: B | 19 እምኔከ: δ | 20 እመንፈስከ: γ | 21 om. L
| 22 በሥጋ: D; ገጽየ፡ MV | 23 ኀበ: add. D | 24 ደብረ፡ ማንድን: γ | 25 om. V; ወይትፌሥሑ: add. β |

164
[238] ወሶበ፡ ጸብሐ፡1 ወፅአ፡(F107vb) አቡነ፡2 ፊልጶስ፡ ┌
ኀበ፡ ኆኅት፡3 ወቀዊሞ፡4 አፍአ፡5(V68ra)
ሰፍሐ፡ እደዊሁ፡ ወጸርኀ፡ እንዘ፡ ይብል፡ ነጽር፡(H73va) እግዚኦ፡ ዘንተ፡ ግፍዐ፡ ┌
ዘገብሩ፡
ላ(B188vb)ዕሌየ፡6 እስመ፡ መንፈቁ፡ ማይ፡ ወመንፈቁ፡ እክል፡ እምዝ፡ ኵሉ፡7 ኢወሀቡኒ፡8 ┌
እንዘ፡
ይበልዑ፡9 ወይሰትዩ፡ በፍሥሓ፡ አኮ፡ በእንተ፡ ናፍቆ፡ መብልዕ፡ ዘእቤለከ፡10 እግዚኦ፡፡ ወዘንተ፡
ብሂሎ፡(F108ra) ጸውዖን፡ ለአኃቲሁ፡11 መበለታት፡ እለ፡ ኢተደመራ፡ ውስተ፡ ግፍዐ፡ ዚአሆሙ፡12
ፃኣ፡13 ፍጡነ፡ ኢትንበራ፡ ዝየ፡ እስከ፡(L69va) ሰ(M91va)ሙን፡ ዕለት፡ ወእመሰ፡ ነበርክን፡14 ዑቃ፡
ላዕለ ርእስክን፡፡15 ወዘንተ፡ ብሂሎ፡ ቅዱስ፡ ሖረ፡16 ፍኖቶ፡፡ ወእምድኅረ፡ ሰሙን፡ መዋዕል፡17
┌

እምዘሖረ፡18 መጽአ፡ ብድብድ፡ ውስተ፡ ይእቲ፡ መካን፡ ወቀተለ፡19 ፶ወ፡ መነኮሳተ ዘእንበለ፡
┌

አ(F108rb)ንስት፡ ወደቅ፡፡

[239] ወብፁዕሰ፡ አቡነ፡ ፊልጶስ፡ ነበረ፡ ┌ምድ(D48va)ረ፡ ወለቃ፡1 ኀበ፡(V68rb) ሐነጸ፡ መካነ፡2 አመ
ቀዳሚ፡ ስደቱ፡፡ ወእምዝ፡ ኀሠሦ፡ ንጉሥ፡ ለአቡነ፡3 ወይቤ፡ አይቴ፡ ሖረ፡ ውእቱ መነኮስ፡፡
ወይቤልዎ፡ ሀሎ፡ ┌
በምድረ፡ ወለ(E62va)ቃ፡4 ወይቤ፡ ንጉሥ፡5 ሑሩ፡ አምጽእዎ
ወአብጽሕዎ፡6(H73vb) ሶቤሃ፡፡7 ወይቤሎ፡ ንጉሥ፡ አይቴ፡ ነበርከ፡ ወይቤ፡ ቅዱስ፡ ፊልጶስ፡(F108va)
ኢሰማዕከኑ፡ ዘይቤ፡ ዳዊ(M91vb)ት፡ ለእግዚአብሔር፡ ምድር፡8 በምልአ፡ ወይቤሎ፡ ንጉ(L69vb)ሥ
ምድረሰ፡9 ወሀበኒ፡ እግዚአብሔር፡ ሊተ፡ ወአኮ፡ ለከ፡10 ወይቤሎ፡ ቅዱስ፡11 አቡነ፡12 ፊልጶስ፡ አኮ፡
ለባሕቲትከ፡(B189ra) ዘወሀበከ፡13 እግዚአብሔር፡ አላ፡ ለኵልነ፡ ወሀበ፡14 በከመ፡ ይቤ፡ ዳዊት፡
ወምድርሰ፡ ወሀበ፡ ለእጓለ፡ እመሕያው፡፡ ወእምዝ፡ ይቤሎ፡ ንጉሥ፡ ለአቡነ፡(F108vb) ፊልጶስ፡
ለምንት፡ አንተ፤ ታሰትት፡(V68va) ወትረ፡15 ትእዛዝየ፡16 እስመ፡ ኵሎሙ፡ ሥዩማነ፡
17 18 19 ┌ 20
ቤተክርስቲያን፡ ኀብሩ፡ ምስሌየ፡ ወአንተሰ፡ ተረፍከ፡ ዘኢትትዌከፍ፡ ትእዛዝየ፡፡ (D48vb)
ወይቤሎ፡(E62vb) ቅዱስ፡21 እመሰ፡ ኪያከ፡ ፈሪህየ፡ እስዕር፡ ሕገ፡22 እምኮንኩ፡23 በከ፡ ዘቀዳሚ፡
ገድልየ፡ አልቦ፡(L70ra) ዘይእኅዝ፡ ዕርፈ፡ ወየሐርስ፡24 ድኅሪተ፡25 ሊተሰ፡ ይኄይሰ(F109ra)ኒ፡
መዊት፡ እምይትበሀነነኒ፡26 ምዝጋና፡፡27 ወዘንተ፡ ብሂሎ፡ ተግሕሠ፡28 እምገጸ፡ ንጉሥ፡፡

Consulted witnesses (BDEFHLMV)

§ [238]-1 በጽሐ: H | 2ሥርግው: LM | 3 እምኆኀት: HM | 4 om. L | 5 om. D | 6 om. L | 7 እንዘ፡ ይትፌስሑ: add.
L | 8 ወኢወሀቡኒ: HM | 9 እሙንቱ: add. E | 10 ኦፍቁራ፡ ለነፍስየ፡ እግዚአብሔር፡ አላ፡ ከመ፡ ትነጽር፡
ግፍትየ፡ add. β | 11 ለአሐቲሆን: E | 12 ግፍዐ፡ ዚአሁ: L | 13 ባዕ: E | 14 ወእምድኅረ: ሰሙን: add. H | 15
ለርእስክን: L | 16 om. B | 17 om. β | 18 om. γ | 19 ወሞቱ: γ |

§ [239]-1 ወለቃ: L | 2 ቀዲሙ: add. β | 3 ለፊሊጶስ: E | 4 ብሔረ፡ ወለቃ: HM | 5 om. M | 6 ወአምጽእዎ: B |

7
ለቅዱስ፡ ፊሊጶስ፡ ኀበ፡ ሀሎ፡ ንጉሥ: add. M | 8 om. B | 9 እስመ፡ ሊተ: add. γ | 10 ዘወሀበ: add. L; ወሀበከ:
LM | 11 ማሪ: DEF | 12 om. L | 13 ዘወሀበ: DEF | 14 om. D | 15 ወትረ: ታሰትት: V | 16 ትዕዛዘ፡ ንጉሥ: γ | 17 ቤተ፡
እግዚአብሔር: D | 18 ባህቲትከ: add. β | 19 መስተቴ፡ ንጉሥ፡ add. β | 20 om. V | 21 መስተጋድል: add. β |
22
ትዕዛዘ፡ ንጉሥ: DEF | 23 እምኮነ: DEF | 24 ወየሐስ: D | 25 ኢኮነ፡ ከማሁ: β | 26እምይትሐበነኒ: B;
እምይትበሐነን፡ H | 27 ብዝጋና: LV | 28 ወጽአ: D |
165
[240] ወሶቤሃ፡ ፈነወ፡1 ንጉሥ፡2 ብዙኀ፡3 ንዋየ፡ ክቡረ፡4(V68vb) ወአምጽኡ፡5 ለቅዱስ፡6
┌
ላእካነ፡ ንጉሥ፡7 ወይቤልዎ፡ ንሣዕ፡ ለከ፡ ይቤለከ፡ ንጉሥ፡፡ aወዘገብረሰ፡ ዘንተ፡ ንጉሥ፡
ከመ፡ ይኂጦ፡ እንዘ፡ ይመስሎ፡ ከመ፡ ይትመዋእ፡ በዝንቱ፡፡8 ወቅዱስሰ፡ ይቤሎ(F109rb)ሙ፡
ለላእካነ፡ ንጉሥ፡9 aበልዎ፡
10
ለምንት፡ ሊተ፡ ንዋይከ፡ እስመ፡ ┌
ይሴስየኒ፡
እግዚአ(H74rb)ብሔር፡11 ወይዔርዘኒ፡፡12 ወገብኡ፡ ላእካን፡13 ወዜነውዎ፡14(E63ra)
ለንጉሥ፡፡15(M92rb) ወእምዝ፡ ዳግመ፡ ፈነወ፡ ሎቱ፡ እንዘ፡ ይብል፡ ለምንት፡ ተአቢ፡16 ┌ነሢአ፡
ንዋይ፡ ዘንጉሥ፡ ኢተአምርኑ፡17 ኵሉ፡ ዘትበል(D49ra)ዕ ወዘትትዔረዝ፡ ┌
ከ(B189rb)መ፡ ኮነ፡
ዘንጉሥ፡፡18

[241] ┌
ወዘንተ፡1 ሰሚዖ፡ አቡነ፡ ፊልጶ(F109va)ስ፡ ዘንተ፡ ቃለ፡ ይቤሎሙ፡ ለላእካን፡2 ┌
በልዎ
ለንጉሥ፡3 ኢሰማዕከኑ፡4 ዘይቤሎሙ፡ እግዚአብሔር፡5 ለደቂቀ፡ እስራኤል፡ ወርቅክሙኒ፡
ተምያን፡ ወለብሩርክሙኒ፡ ፀር፡ ይበልዖ፡፡ ካዕበ፡6 ይቤሎሙ፡7 እመኒ፡ አምጻእክሙ፡ ስብሐ፡8
ሐራጊት፡9 ወአልህምት፡ ኢትሠም(V69ra)ሮ፡ ነፍስየ፡ ለእመ፡ ኢዐቀብክሙ፡
ዘእቤለክሙ፡፡(F109vb) ወአንተ፡ ትቤ፡ ንጉሥ፡ አነ፡10 ┌
እንዘ፡ ኢትዐቅብ፡11 ትእዛዘ፡ ┌
እስመ
ንጉሥሰ፡12 ውእቱ፡ እግዚአብሔ(H74va)(E63rb)ር፡ ባሕቲቱ፡13 በሰማይ፡ ወበምድር፡፡
ወገብኡ፡(M92va) ላእካን፡14 ወዜነውዎ፡ ለንጉሥ፡ ┌
ዘከመ፡ ይቤሎሙ፡15 አቡነ፡፡16 ወይቤሎሙ፡
ንጉሥ፡ ለእሙንቱ ላእካን፡ ግብኡ፡ ጸዊረክሙ፡17 ኀቤሁ፡ ዘንተ፡ ንዋየ፡ ወገዲፈክሙ፡ ┌ታሕተ፡
እግሩ፡18(F110ra) ተመየጡ፡19 ወከመዝ፡ ገብሩ፡20 ┌
ሠለስተ፡ ጊዜ፡ ወቅዱስሰ፡21 ተንሥአ፡
ወኀደገ፡ ውእተ፡22 ንዋየ፡ ከመ፡ ይንበር፡23 ውስተ፡ ካ(D49rb)ልእ፡ ገጽ፡፡ ወዜነውዎ፡ ለንጉሥ፡
ከመ፡ አበየ፡24 ነሢአ(L70va) ንዋይ፡ ወከመ፡ ፈቀደ፡ ይሑር፡፡

Consulted witnesses (BDEFHLMV)

§ [240]-1 ሎቱ: add. β | 2 ለላእካን፡ ወይቤሎ፡ ንሣእ: add. D | 3 om. D | 4 om. D; ወአልባሰ፡ ክቡራተ: add.
MV | 5 ሎቱ: add. D | 6 ለከ: add. D | 7 om. D | 8 ለዝንቱ: E | 9 om. DEF | 10 a-a: om. β; ለንጉሥ: add. δ | 11
እስመ፡ እግዚአብሔር: ይሴስየኒ: HMV | 12 ወይእዜኒ፡ V | 13 ለዕካኑ፡ ለንጉሥ: L | 14 ወይዜንውዎ: F | 15 om.
β | 16 እስመ፡ ኩሉ: add. β | 17 om. L | 18 ከመ፡ ዘኮነ: M; ኢኮነኑ: ዘንጉሥ፡ ዘአንገሠኒ፡ እግዚአብሔር፡ በዲበ፡
ምድር፡ ወይቤልዎ፡ ለቅዱስ፡ ዘንተ፡ ኵሎ፡ β |

§ [241]-1 om. δ | 2 om. β | 3 om. D | 4 ኢሰማዕክሙኑ: D | 5 om. L | 6 ወካበ: E; ወካዕበ: D | 7 om. β | 8 ስቡሕ: M | 9
አራጊት: H; ሐራኪት: D | 10 om. D | 11 ኢትዐቅብ: M | 12 ንጉሥሰ: β | 13 ባሕቲቱ: እግዚአብሔር፡ V | 14
ላዕካነ፡ ንጉሥ: M | 15 ይቤሎሙ: γ; ሑሩ፡ ወአንብሩ፡ ወህድጉ: add. M | 16 om. β | 17 ወይቤሎሙ፡ ሑሩ፡
አንቢረክሙ፡ ውስተ፡ እግሩ፡ MV | 18 ውስተ፡ እግሩ: β; ለቅዱስ: add. DEF; ኅድጉ: L | 19ሥልሰ፡ ወአንበሩ፡
23
ውስተ፡ እግሩ፡ ለቅዱስ: add. γ | 20 om. H | 21 om. V | 22 om. β | ወነበረ: γ | 24 ኀደገ፡ γ |

166
[242] ወይቤሎሙ፡ ንጉሥ፡1 ሑሩ፡ በልዎ፡ ለዝንቱ፡ መነኮስ፡2 መንተሊት፡3 ተቀሐወት፡4 ምስለ፡
┌

ምድር፡5 እንዘ፡ ትብል፡ እበጽሕ፡6 ኀበ፡ ኢሀሎኪ፡7 አንቲ፡፡ ወትቤላ፡ ምድር፡ እስኩ፡(F110rb)
ብጽሒ፡ ┌
እመ፡ ትክሊ፡8 በጺሐ፡ ኀበ፡ ኢ(B189va)ሀሎ(V69rb)ኩ፡9 አነ፡፡10 ┌
ወወጠነት፡
ረ(E63va)ዊጸ፡11 ይእቲ፡12 መንተሊት፡ ┌
እንዘ፡ ይመስላ፡ ዘትበጽሕ፡ ኀበ፡ ኢህለወት፡ ምድር፡
ወረዊጸ፡ ለለበጽሐት፡13 ትቤላ፡(M92vb) ምድር፡ ዝየኒ፡ አነ፡14 ወዝየኒ፡ አነ፡15 ┌
ወእምጽንዐ፡
16 ┌ 17
ረዊጽ፡ ሞተት ከዊና፡ ሕምምተ፡ ልብ፡፡

[243] ወአንተኑ፡1 ትክል፡2 ┌

ከማሃ፡(H74vb) በጺሐ፡ ኀበ፡ ምድር፡3 ዘኢይቀኒ፡4 አነ፡
ወ(F110va)ለእመ፡ ትረክብ፡ ሀገረ፡5 ዘኢይቀኒ፡ አነ፡6 ┌
እስኩ፡ ብጻሕ፡7 ወአነ፡ እሬኢ፡ ┌
ማኅለቅቶ፡
ለነገር፡፡8 ወይቤሎ፡9 ዘንተ፡ ቃለ፡ ንጉሥ፡ ለአቡነ፡10 ወይቤሎሙ፡ ቅዱስ፡ ለላእካን፡11 በልዎ፡
┌

ለንጉሥ፡ ለምንት፡ ትዜኀር፡12 በእከይከ፡ ከመዝ፡ ወታነብር፡ አፉከ፡ ውስተ፡ ሰማይ ኢሰማዕከኑ፡13
aዘይቤ፡ እ(D49va)ግዚእነ፡ ዘአዕበየ፡ ርእሶ፡ የኀስር፡ ወዘአትሐ(F110vb)ተ፡ ርእሶ፡ ይከብር፡
ወበ(E63vb)ዝ፡ ቃልከ፡ ኮንከ፡ ተቃዋሜ፡ ምስለ፡ እግዚአብሔር፡ ዘይቤ፡ ዳዊት፡ በእንቲአሁ፡ ዚአከ፡
ውእቱ፡14 ሰማያት፡ ወእንቲአከ፡ ይእቲ፡ ምድር፡ ዓለመኒ፡ በምልኡ፡ አንተ፡ ሣረርከ፡ ወካዕበ፡ ይቤ፡
እስመ፡ እንቲአሁ፡ ይእቲ፡ ባሕር፡ ወውእቱ፡ ሣረራ፡ ወለየብስኒ፡ እደዊሁ aገብራ፡፡15

[244] aወአንሰ፡ አአምር፡ ከመ፡(F111ra) ኮነት፡ ምድር፡ ለእግዚአብሔር፡ ወአኮ፡ ዘዚአከ፡ ወባሕቱ
እትዌከፍ፡ ስደተ፡ ከመ፡ እትመሰሎሙ፡ ለአበውየ፡ ሐዋርያት፡ በፈጽ(B189vb)ሞ፡ ቃል፡ ዘይቤ
ወንጌል፡1 ብፁዓን፡ እለ፡ ይሰደዱ፡ በእንተ፡ ጽድቅ፡ እስመ፡ ሎሙ፡2 ይእቲ፡ መንግሥተ ሰማያት፡
ወሰሚዖ፡ ንጉሥ፡ ቃለ፡ ዘይቤ፡ አቡነ፡ ፊልጶስ፡ አርመመ፡ ┌
ሶበ፡ ኀጥአ፡ ሚጠተ ቃል፡፡3
4
ወቅዱስሰ፡(F111rb)(E64ra) ተንሥአ፡ ወይቤሎሙ፡ ለአርዳኢሁ፡ aእምይእዜሰ፡ ምልዑ፡5 ንሑር፡6
ከመ፡(D49vb) እትቀበር፡ በእደ፡ መ(M93ra)ምህርየ፡ አባ፡ ሰላማ፡፡7 ተንሥአ፡ ወሖረ፡8 እንተ፡
መንገለ ጉደም፡9 ውስተ፡ ምድረ፡ አምሐራ፡ ወበጽሐ፡ ኀበ፡ አሐቲ፡ መካን፡ ወአዕረፈ፡ ህየ፡ ሰሙነ፡
┌

መዋዕለ፡፡
Consulted witnesses (BDEFHLMV)

§ [242]-1 om. L | 2 om. H | 3 መትሊት: γ; እስመ፡ መተሊት: M | 4 ተቃተተት: γ; ተቃታተየት: M; ተቃተተ፡ V | 5

ወትቤላ፡ ለምድር: add. L | 6 አነ: add. E | 7 ሀሎኪ: F; ኢሀለውኪ፡ V | 8 እመ፡ ትበጽሒ: M | 9 ኢአለውኩ: M | 10
ብጸሒ: γ | 11 ወሮጸት፡ መንተሊ፡ V; om. γ | 12 om. L | 13 om. β | 14 ውእቱ: add. L | 15 ወሶበ፡ በጽሐት፡ ኀቤሃ፡
በጺሐ፡ ትቤላ፡ አነ፡ ውእቱ፡ β | 16 ወእምብዝኀ፡ ረዊጽ: γ | 17 ወሀበጠ፡ ልባ፡ እምብዝኀ፡ ረዊጽ፡ ወሞተት፡ β |

§ [243]-1 ወአንተኒ፡ ከማሁአ፡ ኀበ፡ አነ፡ ዘኢገዛእኩ፡ ምድረ፡ add. V | 2 ትክልኑ: DF | 3 om. β | 4 ዘኢገዛዕኩ፡
ምድር፡ ለእመ፡ ትበጽሕ: add. L | 5 ዘአነ፡ ኢይቀንያ: F | 6 om. E | 7 om. L | 8 om. γ | 9 ወዘንተ፡ ቃለ፡ ይቤሎ:
M | 10 ለቅዱስ: M; ፊልጶስ: E | 11 om. H | 12 ለምንት፡ ትትኤየር..እምይእዜሰ፡ V | 13ኢሰማዕኑ: B | 14 አማን: E | 15
a-a: om. β |

§ [244]-1 በወንጌል: F | 2 om. E | 3 om. β | 4 a-a: om. β | 5 መልዑ: B | 6

om. E; ኀበ፡ ደብረ፡ ዕንቁ: add. D | 7

ዳግማዊ: add. D | 8 ፍኖተ: add. D | 9 ኀበ፡ ገዳም: E; ገዳም: B |

167
[245] ወመጽአ፡1 አበ፡ ውእቱ፡2 ምኔት፡ ኀቤሁ፡3 ወይቤሎ፡ ኦአባ፡ ክቡር፡ አንሰ፡ እፈ(F111va)ርህ
እስመ፡ አ(H75ra)ንተ፡4 ውእቱ፡ ኤጲስ፡ ቆጶስ፡ ዘተሰምዐ፡ ዜናከ፡ ውስተ፡ ኵሉ፡ ዓለም፡ ለእመ
┌

ነበርከ፡ ዝየ፡ ኢይትፈቀድ፡5 አነ፡ እስመ፡ አነ፡ ┌

ከመ፡ ወኢምንት፡6 በኀቤከ፡፡ ወይቤሎ ቅዱስ፡7
ፊልጶስ፡ ኢትሕዝን፡ በእንተዝ፡ ነገር፡ እስመ፡ ┌አሐ(L71ra)ውር፡ ለከ፡ ጌሰመ፡፡8

[246] ወሶቤሃ፡ ተንሥአ፡ በጽባሕ፡1 ወሖረ፡ እስከ፡ በጽሐ፡ ሀገረ፡ ጌርጌሳ፡2 ኀበ፡ ሀሎ፡ ┌
አባ ሰላማ፡
ጳጳስ፡3 ወነገ(F111vb)ርዎ፡ ለጳጳስ፡ ከመ፡ በጽሐ፡ ብፁዕ፡4 ፊልጶስ፡ ሰማዕቱ፡ ለክርስቶስ፡፡5(V69vb)
ተፈሥሐ፡ ጳጳስ፡ ወይቤ፡(M93rb) አ(B190ra)ግብእዎ፡6 ኀቤየ፡ ወሶበ፡ ርእዮ፡7 ተንሥዐ፡ ወሐቀፎ፡
ክሣዶ፡ ወሰዐሞ፡፡(D50ra) ወተአምኁ፡ በበይናቲሆሙ፡ በአምኃ፡ መንፈሳዊት፡፡ ወእምዝ፡ ይቤሎ፡8
ለአቡነ ዘንተ፡ ተናከርኮ፡9 ለዓለም፡ ወተለውኮ፡ ለክርስቶስ፡ በፍቅር፡ ወበሃይ(F112ra)ማኖት፡ ከመ፡
ትኩን፡ ወራሴ፡ መንግሥተ፡ ሰማያት፡፡ ወይቤሎ፡ ማር፡10 ፊልጶስ፡(H75rb) ምንት፡11 አነ፡12
ብፁዓንሰ፡ እለ፡ ፈጸሙ፡ ገድሎሙ፡ ወነስኡ፡ አክሊ(L71rb)ለ፡ ስምዕ፡13 በመንግሥተ፡ ሰማያት፡፡
ወይቤሎ፡ አባ ሰላማ፡ አማን፡ እብለከ፡ እንተ፤ ኢተሐጽጽ፡ እምኔሆሙ፡14 በመንግሥተ፡
ሰማያት፡፡15 ወእምዝ፡ ┌ነበሩ፡ እንዘ፡ ይ(E64vb)ትናገሩ፡ ነገራተ፡ እግዚአ(M93va)ብሔር፡፡16(V70ra)

[247] ወእምድኅረ፡(F112rb) ኅዳጥ፡ መዋዕል፡1 ፍልሰተ፡2(M94va) ክቡር፡ አቡነ፡3 ፊልጶስ፡ ቀርበ፡

ወመዋኢ ዘኮነ፡ ስምዐ፡ በመንግሥተ፡ ዓምደ፡ ጽዮን፡4 ወበወልዱ፡ ሰይፈ፡ አርዕድ፡5 aነገሥተ

ኢትዮጵያ፡6 እንዘ፡ ይትዌከፍ፡ ቅሥፈተ፡ ወሙቃሔ፡ ወስደታተ፡ እምሀገር፡ ለሀገር፡ ምስለ ቃለ፡
7
ጽዕለት፡ ብዙኅ፡ ወዓዲ፡(D50rb) እንዘ፡ ይትዔገሥ፡ ረኀበ፡ ወጽምአ፡ aወዕርቃነ፡ ወሶቤሃ ጾውዖ፡
ቃል፡ እም(F112va)ሰማይ፡8 ┌
እንዘ፡ ይብል፡9 ነዓኬ፡ ኦፍቁርየ፡ ፊልጶስ፡ እስከ፡ ፈጸምከ በድረከ፡
ወሰለጥከ፡ ገድለከ፡፡ ወዓዲ፡ ጻመውከ፡10 ብዙኀ፡11 ወተዐገሥ(B190rb)ከ፡ ምንዳቤ፡12 በእንቲአየ፡
እንዘ፡ ትትጼዐል፡ ወትትቀሠፍ፡ ትትሞቃሕ፡(E64vb) ከመ፡ ሰራቂ፡ ወፈያት፡13 ወትሰደድ፡ ብፁዕ፡
ለከ፡፡
Consulted witnesses (BDEFHLMV)

§ [245]-1 ኀቤሁ: add. D | 2 om. γ | 3 om. DM | 4 ወአንተ፡ V | 5 ኢይፈቀድ (sic): β | 6 ወኢ፡ ከመ: ምንት አነ፡ L |
7
ብፁዕ: L | 8 ጌሰመ፡ አሐውር፡ ለከ: M |

§ [246]-1 om. δ | 2 ጌርጌስ: δ | 3 ጳጳስ፡ አባ፡ ሰላማ: E | 4ሥርግው: γ; አቡነ: D | 5 ሰማዕተ፡ ክርስቶስ፡ HLM | 6
ወአግብእዎ፡ ለቅዱስ: add. L | 7 ርእይዎ: B | 8 ጳጳስ፡ ለብፁዕ: add. E; ጳጳስ፡ ለአቡነ: D; ብፁዕ፡ ጳጳስ፡ እንተ፡
በአማን: L | 9 ዘተናርከ: E | 10 አቡነ: β | 11 ብንት: E | 12 ኀጥእ፡ ወአባሲ: add. γ | 13 om. DEF | 14 om. δ | 15 om. D |
16
ወነበሩ፡ በከመዝ፡ ግብር: add. β |

§ [247]-1በጽሐ፡ ወቀርበ: add. β | 2

አብ: add. L | 3 መስተጋድል፡ ማር: L | 4 ንጉሠ፡ ኢትዮጵያ፡
ዘነበረ፡እንዘ፡ ይሰደድ፡ እምሀገር፡ ለሀገር፡ በመንግሥተ፡ ወልዱ፡ሰይፈ፡ አርዕድ፡ add. DEFV | 5 ወወልደ፡
ሰይፍ፡ ዓርዓድ: E; በወልዱ፡ ሰይፈ፡ አርድ: D; እስመ፡ ናሁ፡ ፈጸምከ፡ ገድለከ፡ ኦገብር፡ ሔር፡ ዘበውሁድ፡
ምዕመነ፡ ኮንከ፡ ዲበ፡ ብዙኅ፡ እሰይመከ፡ ተሰየም፡ ኦረዋፂ፡ ዘኢትደክም..ለዓለመ፡ ዓለም፡ አሜን፡ add. β | 6
om. δ | 7 a-a: om. β | 8 om. V | 9 ዘይብል: δ | 10 ዘጻመውከ: β | 11 om. L | 12 በስደት: add. β | 13 ወፈያታዊ: B |
168
[248] አማንየ፡ እብለከ፡ ኦፍቁርየ፡ ብፁዕ፡1 ፊልጶስ፡ ኵሉ፡2 ጻማከ፡ ወምንዳቤከ፡2 ወስደትከ
ወትዕግ(F112vb)ሥትከ፡ ተጽሕፈ፡ ለከ፡ በቀለመ፡ ወርቅ፡ ኀበ፡ ዓምደ፡ ብርሃን፡ በኢየሩሳሌም፡
ሰማያዊት፡፡3 በእንተዝ፡ እቤ፡ አነ፡ ኢየሱስ፡ ቃለ፡ ዘኢይሔሱ፡ ኵሉ፡ ዘተአመነ፡ በጸሎትከ፡
ወዘገብረ፡ ተዝካረከ፡ በዕጣን፡ ወበመሥዋዕት፡ ወበቊርባን፡ ወዘአስተየ፡ ጽዋዐ፡ ማይ፡ ቈሪር፡4 አመ፡
ዕለተ፡ ተዝካርከ፡ በእንተ፡ ስምከ፡ አነ፡ አዐስዮ፡5 ┌ዕሴተ፡ ሠናየ፡6 በዓ(F113ra)ለም ሐዳስ፡፡7 ወኵሉ፡
ዘይጽሕፍ፡ ┌
ወዘያጽሕፍ፡ መጽሐፈ፡8 ገድልከ፡ ዘውእቱ፡9 ሕማማ(D50va)ቲከ ዘተዐገሥከ፡
በእንቲአየ፡ ወአነ፡ እጽ(H76ra)ሕፍ፡ ስሞ፡(M94rb) ኀበ፡ ┌
ዐምደ፡(L72ra)(E65ra) ብርሃን፡10
በኢየሩሳሌም፡ ሰማያዊት፡ ምስለ፡ ኵሎሙ፡ ቅዱሳንየ፡11 ወሰማዕት፡12 ለዓለመ፡ ዓለም፡ አሜን፡፡

[249] ወለከሰ፡1 ናሁ፡ አስተዳሎኩ፡ ለከ፡ ሰብዐተ፡ አክሊላተ፡ ፡ በእንተ፡ ድንግልናከ፡ ወ፡
በእንተ፡ ስምዕከ፡2(F113rb) ወ፡ በእንተ፡ ዘሜጥከ፡ ሕዝበ፡ እምስሕተት፡ ኀበ፡ አምልኮትየ
በትምህርተ፡ ወንጌልየ፡ ወ፡ በእንተ፡ ስደትከ፡ እምሀገ(B190va)ር፡ ለሀገር፡ በምንዳቤ፡ ወበጻዕር፡
ወ፡ በእንተ፡ ዘመነንከ፡ አክሊለ፡ ክብር፡ ኀላፊ፡3 ወ፡ በእንተ፡ ዘቀተልኮ፡ ለማሪት፡ አመ፡ ንእስከ፡
ወኢፈራህከ፡(M94va) ሞተ፡ በእንተ፡ ስምየ፡ ወ፡ በእንተ፡ ክህነትከ፡ ንጹሕ፡4 ወምንኵስናከ፡5
ፍጹ(F113va)ም፡6 ከመ፡ እንጦንዮስ፡7(H76rb) ┌
ወመቃርዮስ፡፡8 ወዝንቱ፡ ሥጋከ፡9 ኀበ፡ ተቀብረ፡
እፌኑ፡(E65rb) ሣህልየ፡ ወምሕረትየ፡ ወኢይወርድ፡10 ውስቴታ፡ በረድ፡ ወአስሐትያ፡ አንበጣ፡
ወደጎብያ፡ ┌
ወዘንተ፡ ኪዳነ፡(B190vb) እምድኅረ፡ ወሀቦ፡11 እግዚእነ፡ ኢየሱስ፡ ክርስቶስ፡ ዐርገ
በስብሐት፡12 ውስተ፡ ሰማያት፡13 ወተፈሥሐ፡ ቅዱስ፡ ሶበ፡ ሰምዐ፡(M94vb) ዘንተ፡ መሰሎ፡ ከመ
ዘኢጻመ(F113vb)ወ፡14 ወአእኰቶ፡ ለእግዚአብሔር፡፡ ወእምዝ፡ ሐመ፡ ቅዱስ፡15 ከመ፡ ኵሉ፡ ሰብእ
ወሶበ፡ ሰምዐ፡ ዘንተ፡ ከመ፡ ሐመ፡ ቅዱስ፡ እንዘ፡ ይፈቅድ፡16 ጳጳስ፡ ሐዊረ፡ ሐቃሊተ፡ እምጌርጌሳ፡
ወእንበለ፡ ይብጻሕ፡ ለአከ፡ ቅዱስ፡15(H76va) ኀበ፡ ጳጳስ፡ ከመ፡ ይምጻእ፡ ኀቤሁ፡፡

Consulted witness (BDEFHLMV)

§ [248]-1 om. DEF | 2 ሰብእ፡ ዘተአመነ፡ በጸሎትከ፡ ወዘገብረ፡ ተዝካረከ፡ በዕጣን፡ ወመሥዋዕት፡ ወቁርባን፡
ወዘአስተዮ፡ ጽዋዐ፡ ማይ፡ ቍሪረ፡ ለነዳይ፡ አመ፡ ዕለተ፡ ተዝካርከ፡ በእንተ፡ ስምከ፡ አነ፡ አሰትዮ፡ በዓለም፡
ሐዳስ፡ ዘይመጽእ፡ ወኵሎ፡ ዘጸሐፈ፡ ወዘአጽሐፈ፡ ገድለከ፡ ወሕማማቲከ፡ ዘተአገሥከ፡ በእንተአየ፡ አነ፡
እጽሕፍ፡ ስሞ፡ add. β | 3 ሰማያት፡ E | 4 ለነዳይ፡ add. β | 5 አሰትዮ፡ HM | 6 om. L | 7 ዘይመጽእ፡ add. γ | 8 om.
L | 9 om. L | 10 ዓምደ፡ ወርቅ፡ β | 11 ቅዱሳኒከ፡ B | 12 ኢይፍልጠነ፡ ምስሌሆሙ፡ ለአጽሐፊሁ፡ ተክለ፡
ሃይማኖት፡ ወለጸሐፊሁ፡ ወልደ፡ ኢየሱስ፡ ወለኩሎሙ፡ ውሉደ፡ ጥምቀት፡ add. M |

§ [249]-1 ወለኵሉ፡ B | 2 ስምከ፡ D | 3 ዘበምድር፡ add. β | 4 ላዕለ፡ ሥጋየ፡ ወደምየ፡ ዘገሠሥከ፡ በቅዱሳት፡
እደዊከ፡ add. β | 5 ወ፡ በእንተ፡ ምንኩስናከ፡ γ | 6 om. γ | 7 እንጦንስ፡ ወበእንተ፡ አፍቅሮትከ፡ ሰብአ..ከመ፡
ርግብ፡ β | 8 om. γ | 9 ቅዱስ፡ add. M | 10 ወኢይረድ፡ DEF | 11 ለቅዱስ፡ ፊልጶስ፡ ይትባረክ፡ ስሙ፡
ለእግዚአብሔር፡ add. β | 12 ወዘእንተ፡ ኵሎ፡ ኪዳነ፡ እምድኅረ፡ ወሀበ፡ ለቅዱስ፡ ፊልጶስ ይትባረክ፡ ስሙ፡
ለእግዚአብሔር፡ ዓረገ፡ በስብሐት፡ add. M; ሎቱ፡ ስብሐት፡ ለዓለመ፡ ዓለም፡ አሜን፡ L | 13 ሎቱ፡ ስብሐት፡
ለዓለመ፡ ዓለም፡ አሜን፡ add. V | 14 አሐተ፡ ሰዓተ፡ add. β | 15 om. L | 15 ይሑር፡ ሐቃሊተ፡ add. D | 16
ፊልጶስ፡ add. HL |

169
[250] ወሶበ፡ መ(V71va)ጽአ፡ ┌
ጳጳስ፡ ኀቤሁ፡1 ይቤሎ፡ ቅዱስ፡(L72va) ለመኑ፡ ተኀድገኒ፡
ትፈቅድኑ፡(E65va) ሐዊረ፡2 ዘእን(F114ra)በለ፡ ትቀብረኒ፡3
┌
ወእመ፡ ትጐጕእ፡ ሐዊረ፡ እምዝየ፡4
┌

ንሥአኒ፡ ምስሌከ፡ ከመ፡ ትቅብረኒ፡ ┌

ኀበ፡ ሐቃሊት፡፡5 ┌
ወሰሚዖ፡ ዘንተ፡ ቃለ፡ አምአፈ፡ ቅዱስ፡6
በከየ፡ ጳጳስ፡ እንዘ፡ ይብል፡ ትመውትኑ፡(M95ra) ኦሊቀ፡ ካህናት፡7 ወአበ፡ መነኮሳት፡ ትመውትኑ፡
ኦፊልጶስ፡ ጥቅመ፡ ሃይ(D51ra)ማኖት፡ ዐምዳ፡ ወድዳ፡ ለቤተክርስቲያን፡፡8 ትመውትኑ፡
b 9 10
ኦፊልጶስ፡(F114r ) ርእሰ፡ ኤጲስ፡ ቆጶሳት፡ ትትዐጸውኑ፡ በሞት፡ ኦፊልጶስ፡ ሣእሣእ፡ ልሳን፡
ለእሙት፡ ቤዛከ፡11 ወለእመ፡ ኢኮነ፡ ዮም፡ በዝየ፡ አትልወኒ፡ ጌሰመ፡ እምድኅሬከ፡፡ ዘንተ፡ ኵሎ፡
┌

ወዘይመስሎ(B191ra) በከየ፡ ጳጳስ፡12 በላዕለ፡ ፍ(V71va)ቁሩ፡(H76vb) ፊልጶስ፡ ወእምዝ፡ ነ(E65vb)ሥኦ፡

ወጾሮ፡ በዐራቱ፡ ወወሰዶ፡ ┌ደብረ፡ ሐቃሊት፡13 እምነ፡ ጌርጌሳ፡፡

[251] ወእም(L72vb)ዝ፡ አዕረፈ፡ በሰላም፡ አ(F114va)ቡነ፡1 ፊልጶስ፡ መምህረ፡ ሰላም፡ በ፸ወ፡2

ዓመት፡ ┌
ወ፡ አውራኅ፡፡3 እምዕለተ፡ ልደቱ፡4 ወ፡5 ዓመተ፡ ነበረ፡ በቤተ፡ አቡሁ፡፡ ወእምዝ፡
┌

ቦአ ደብረ፡ ሊባኖስ፡ ወበዊኦ፡ ┌

ውስተ፡ ደብር፡6 ነበረ፡ ፡ዓመተ፡ እምቅድመ፡ ይመንኵስ
ወእምአመ፡ መንኰሰ፡ እስከ፡ ይከውን፡ ሊቀ፡ ምኔት፡ ፳ወ፪፡ ዓመት፡፡ ወእምአመ፡ ተሠይመ፡
እስከ፡ ይሰደድ፡ ፳ወ፡ ዓመት፡፡(F114vb) ወእምድኅረ፡ ስደቱ፡ ፡ዓመተ በትግሬ ወ፡ዓመተ፡
በወለቃ፡(D51rb) ወበዳራ፡ ፡አውራኀ፡7 ┌
ዘይእቲ፡ ደዋሮ፡8 ወበደሴተ፡ ዝዋይ፡9 ፮፡አውራኀ፡
ወ፡ዓመተ፡ በዳ(E66ra)ሞት፡፡ ወኵሉ፡ ዓመታተ፡ ስደቱ፡ ኮነ፡ ፡ ዓመተ10 ┌ወ፡ አውራኀ፡፡11

[252] ┌
ወእምዝ፡ አዕረፈ፡1 አመ፡ ፳ወ፡ ለወርኀ፡ ሐምሌ፡፡ ወወረዱ፡ ለቀበላሁ፡2
መላእክት፡3(H77ra) aትጉሃ(F115r
a
)ን፡ ነቢያት፡ ቅዱሳን፡ ወሐዋርያት፡ ንጹሐን፡ ወሰማዕት፡
4
መዋዕያን ወጻድቃን፡ ፍጹማን፡ ወመነኮሳት፡ aኄራን፡ ምስለ፡ አክሊላት፡ ወመኃትው፡ ዘአልቦ፡
ኍልቊ፡ ወአዕረጉ፡ ነፍሶ፡ ┌
ውስተ፡ ሰማያት፡5 እንዘ፡ ይብሉ፡6 ስብሐት፡ ለእግዚአብሔር፡(V71vb)
በሰማያት፡7 ለዘሠ(B191rb)ምሮ፡ ለሰብእ፡ ዘጻመወ፡ በዓለም፡ የሐዩ፡ ለዝሉ(L73ra)ፋ፡፡8(M95va)

Consulted witnesses (BDEFHLMV)

§ [250]-1 om: β | 2 ዘትፈቅድ: DEF; om: β | 3 ተሐውር: ወባህቱ: ንሥአኒ፡ ምስሌከ፡ ከመ፡ ትቅብረኒ፡
ሐቃሊት፡ add. β | 4 om: β | 5ሐቃሊት: E; ሐቃሊተ፡ γ; ደብረ፡ ዕንቁ: δ | 6 om. LV | 7 ፊልጶስ: DEF | 8
ቅድስት: add. D | 9 ትትአደውኑ: M | 10 ፍቁርየ፡ ረስየኒ፡ ቤዛከ: ከመ፡ እቅድምከ: add. γ | 11 ለእመ፡
ትቤዘከ(sic): E | 12 ጳጳስ: በከየ: V | 13 ደብረ፡ እንቁ: γ; |

§ [251]-1 አእረቡነ: B; ማሪ: γ | 2 በ፡ ዓመት: δ | 3 om. β | 4 እም፡ ልደተ፡ ልደቱ: F | 5 ወ፡ ዓመት፡
እምቅድመ፡ ይሠየም፡ ፲ወ፭፡ ዓመት፡ ወእም፡ ቅድመ፡ ነበረ፡ ፳ወ፰፡ ዓመተ፡ LMV | 6 om. δ | 7 በደራ:
add. δ | 8 om. H | 9 ዟይ: E | 10 ፡ ዓመት: H | 11 ወ፪፡ አውራኅ: HV; ወበፍፃሜ፡ ስደቱ ቦአ፡ ደብረ፡
ዕንቁ፡ ወነበረ፡ ውስቴቱ፡ ፡ ዓመት፡ አስተነበረ፡ ኩሎ፡ ሥርዓታተ፡ ወህግጋቲሃ፡ ለምድረ፡ ደብረ፡
ዕንቁ: δ |
§ [252]-1 om. β | 2 ለቀበላ፡ ጻድቅ: MV | 3 እም: ሰማያት: add. β | 4 a-a: om. β | 5 ሰማያተ፡ V | 6 ሃሌ፡ ሉያ:
8
add. MV | 7 ወሰላም፡ በምድር: add. βE | ወዘንተ፡ ኵሎ፡ ርእየ፡ ወኮነ፡ ሰማዕተ፡ add. β |

170
 b
[253] aወ(D51v )በጊዜ፡ አዕ(F115rb)(E66rb)ረፈ፡ አቡነ፡ ፊልጶስ፡ ሖሩ፡ ላእካን፡ ከመ፡ ይዜንውዎ፡
ለአባ፡ ሰላማ፡ ጳጳስ፡ ዕረፍቶ፡ ለአቡነ፡ እስመ፡ ውእቱ፡ ኮነ፡ ┌
ኀበ፡ ካልእ፡1 ቤት፡ በውእቱ፡ ጊዜ፡፡
ወእንዘ ሀሎ፡ ጳጳስ፡ ህየ፡ ተባሀሉ፡ ደቂቁ፡ ኢይደሉ፡ ወኢይሤኒ፡ ከመ፡ ንግንዝ፡2 aንሕነ፡፡
3

ወአእሚሮ፡ ጳጳስ፡ በመንፈስ፡4 ዕረፍቶ፡5 ለቅዱስ፡ እንዘ፡ ይመጽእ፡ ረከቦሙ፡6

┌
aለላእካን፡ እለ፡
7
ተፈነ(F115va)ዉ፡ ኀቤሁ፡ ከመ፡ ይዜንውዎ፡ ወእምቅድመ፡ aይንግርዎ፡ ይቤሎሙ፡ ጳጳስ፡
8 ┌ 9
አእመርኩ፡ ከመ፡ አዕረፈ፡ መዋኢ፡ ፊልጶስ፡፡

[254] ┌ወበጺሖ፡ ጳጳስ፡1 ወድቀ፡ ላዕ(H77rb)ሌሁ፡ ወበከየ፡ ብካየ፡2 መሪረ፡3 ወድኅረዝ፡ ገነዞ፡4 ከመ፡
ይገንዝዎሙ፡5 ለጳጳሳት፡፡ ወሶበ፡ ይቤልዎ፡ aሰብእ፡ ኅድግ፡ ወኢትግስስ፡(L73rb) በድነ፡6
እስ(E66va)መ አንተ፡ ጳጳስ፡፡(M95vb) ወይቤሎሙ፡(F115vb) አባ፡ ሰላማ፡(D51vb) ምንትኑ፡ አነ፡ ከመ፡
እኩን፡ ጳጳሰ፡ ጳጳስሰ፡ ነዋ፡ ፊልጶስ፡ ዘሤሞ፡ መንፈስ፡ ቅዱስ፡6 ┌ከመ፡ ይርዐይ፡7 ቤተ፡ ክርስቲያን፡
እንተ፡ አጥረያ ክርስቶስ፡ በደሙ፡ ዘውእቱ፡ ኅሊና፡ አብ፡፡8 ወቀበሮ፡ በማሕሌት፡ ወበዝማሬ፡
ወበዐቢይ፡ aስብሐት፡፡9(V72ra)

[255] ወዘንተ፡ ኵሎ፡ ርእዮ፡(B191va) አባ፡ ሰላማ፡ ጳጳስ፡ ሰምዐ፡ ከመ፡ መጽኡ፡ ማኅበረ
መላእክት፡(F116ra) ወነቢያት፡1 ወሐዋርያት፡ ወመነኮሳት፡ ለቀበላ፡ ነፍሱ፡ እስመ፡ ተመሰሎሙ፡
ለኵሎሙ፡ በኵሉ፡ ጾታ፡ ግብር፡፡ ተመሰሎሙ፡ ለመላእክት፡ በአጥርዮ፡ ንጽሕ፡ ወለነቢያት፡
በአእምሮ፡ ነገር፡ ኅቡእ፡(E66vb) ወለሐዋርያት፡ ተመሰሎሙ፡ በሰቢከ፡ ሃይማኖት፡ ወለሰማዕታትኒ፡
በተወክፎ፡ ሥቃያት፡ ተመስሎሙ፡ ለጻድቃን፡(F116rb) በገቢረ፡ ትሩፋት፡ ወዓዲ፡ ተመሰሎሙ፡
ለደና((D52ra)ግል፡ በመዊአ፡ ፍትወታት፡፡ በእንተ፡ ዝንቱ፡ ጽህቁ፡ ወአጥብዑ፡ ለተቀብሎቱ፡ እንዘ
ይብሉ፡2 ክቡር፡ ሞቱ፡ ለጻድቅ፡ በቅድመ፡ እግዚአብሔር፡፡ ወናሁ፡ ጸሐፍነ፡ ለክሙ ኦአኀው፡
ፍቁራን፡3 በአኅጽሮ፡ ቃላት፡ ከመ፡ ኢይኩን፡ ሀኬተ፡ ለሰማዕያን፡፡ ወባሕቱ እግዚአብሔር፡ ወጣኒ፡
ወፈጻሚ፡ ከዳ(F116va)ኒ፡ ወረዳኢ፡4 የሀሉ፡ ምስለ፡ ኵልክሙ፡ ለዓለመ፡ ዓለም፡ አሜን፡፡(H78va)

Consulted witnesses (BDEFHLMV)

§ [253]-1በካልእ: F | 2 ንግዝ: DEF | 3 a-a: om. β | 4 በመንፈስ: ቅዱስ: add. δ | 5 ወአእመረ፡ ከመ፡
አዕረፈ፡ወመጽአ፡ ከመ፡ ይግንዞ፡ለቅዱስ፡ መንፈቀ፡ ሌሊት፡ β | 6 በፍኖት: add. DEF | 7 a-a: om. β | 8 አነ:
add. E; ወርኢኩ፡ ማኅተወ፡ ብዙኀ፡ ዘአልቦ፡ ኁልቍ፡ β | 9 om. β |
§ [254]-1 ወሶበ፡ ረከቦ፡ በዘአዕረፈ፡ β | 2 አንብዓ: γ | 3 ወይቤ፡ ወይ፡ ልየ፡ ወይ፡ ሊተ..ይበኪ፡ ጳጳስ፡ add. β | 4
በክብር፡ ወበዘዚአሁ፡ አልባስ: add. L | 5 ከመ፡ ይትገነዙ፡ ሊቃነ፡ ጳጳሳት፡ ወቀበርዎ፡
1 በብዙኀ፡ ስብሐት: L
┌256]
6
አአባ፡ ባርክ፡ ወቀድስ፡ ወአጽንዕ፡ ድዳ፡ ወመሠረታ፡ ለመካነ፡ እምከ፡ ┌ደብረ
| ወይቤ፡ ምንት፡ አነ፡ ጳጳስ..ምስለ፡ ፍቁሩ፡ ኖዖድ፡ V; ምስለ፡ አግብርቲሁ፡ ወልደ፡ ትንሣኤ፡ ወወልደ፡
2
ሊባኖስ፡ ሚጥ፡ ዝርወተ፡ ደቂቅከ፡ ወጸሀቅ፡ ለሕንጻ፡ ምዝባሪሃ፡ ሕፅን፡ ድክታሜሃ፡ ወዕቀብ
ጊዮርጊስ፡ ወምስለ፡ ጸሐፊሁ፡ ወልደ፡ ሚካኤል፡ H | 7ይትርአይ: D | 8 ወእምዝ: add. HM | 9ታህተ፡ እግረ፡
መንበር፡ ዘደብረ፡ ዕንቁ: add. δ; a-a: om. β |
§ [255]-1ምስለ፡ ነቢያት: DEF | 2ይተሉ: EF | 3 ኢትትዐከዩ፡ ሰማዖተ፡ ቃሉ: add. L | 4 ለፍቁሩ፡ ፊልጶስ
አሜን: add. E; ለፍቁሩ፡ ተክለ፡ መድኅን: add. D |
171
[256] አአባ፡1 ባርክ፡ ወቀድስ፡2 ወአጽንዕ፡ ድዳ፡ ወመሠረታ፡3 ┌
ለመካነ፡ እምከ፡ ደብረ ሊባኖስ፡
ሚጥ፡ ዝርወ(E67ra)ተ፡4 ደቂቅከ፡ ወጸሀቅ፡ ለሕንጻ፡ ምዝባሪሃ፡ ሕፅን፡ ድክታሜሃ፡ ወዕቀብ፡
ወራዙቲሃ፡ ሐድ(B191vb)ስ፡ አእሩጊሃ፡ ┌
ወባርክ፡ ካህናቲሃ፡5 ወፈድፋደሰ፡ ለአቡነ፡ ዮ(F116vb)ሐንስ፡
ከማ፡6 ዘአስተሐመመ፡ ለአጽሕፎ፡7 ገድልከ፡(D52rb) በእንተ፡ ፍቅረ፡ ዚአከ፡8 በብዙኅ፡ መዋዕል፡
┌

እምድኅረ፡ ተረስዐ፡፡9
ይጽሐፍ፡10 ስሞ፡ እግዚእ፡ በቀለመ፡ ወርቅ፡
ወያርፍቆ፡11 በሐዳስ ምርፋቅ፡12
13
aወለፍቁርከ፡ ይባልሖ ፡ እመከራ፡ ዘመን፡ ወድልቅልቅ፡
ወያብኦ፡ ውስተ፡ ሰማ(B192ra)(F117ra)ያዊት፡ ንድቅ፡
አመ፡ እምዕጹብ፡ ይድኅን፡14 ጻድቅ፡
ምስለ፡ ኅሩያን ደቂቅ፡15
┌

ውእቱ፡ አምላክ፡ ሰርጐ፡ ዓለም፡ በፍሥሐ፡16 aዘኢየኀልቅ፡፡17

[257] ለዘጸሐፎ፡ ወለዘአጽሐፎ፡ ለዘአንበቦ፡ ወለዘተርጎሞ፡ ወለዘሰምዐ፡1 ቃላቲሁ፡ ኅቡረ
ይምሐሮሙ፡ እግዚአብ(E67rb)ሔር፡ ┌
በመንግሥተ፡ ሰማያት፡2 ለዓለመ፡ ዓለም፡ አሜን፡(F117rb)
ወአሜን፡፡(B192rb), (L74vb)(D52va)

Consulted witnesses (BDEFHLMV)

§ [256]-1ተተርጎመት፡ ዛቲ፡ መጽሐፍ፡ ወተከስተት፡ በብዙኅ፡ ዓመታት፡ ወተፈጸመት፡ ወተጽሕፈት፡

በ፸ወ፯፡ ዓመተ፡ ምሕረት፡ በመዋዕለ፡ ንጉሥነ፡ ይስሐቅ፡ ዘተሠምየ፡ ገብረ፡ መስቀል፡ ወጳጳስነ፡ አባ፡
በርተሎሜዎስ፡ ወዘምኔትሂ፡ ዘደብረ፡ አስቦ፡ አባ፡ ዮሐንስ፡ ከማ፡ አበ፡ አዕሩግ..አሜን፡ β | 2 አሜን፡
add. V | 3 ወዕቀብ፡ ምኔታ፡ ወአብዝኅ፡ ደቂቃ፡ ወአጽንዕ፡ ወራዙታ፡ ወሐድስ፡ አዕሩጊሃ፡ አሜን: add. H |
4
om. β | 5 ወመካነ፡ ዝክርከ፡ ደብረ፡ ዕንቁ: δ | 6 ዘአጽሐፈ፡ መጽሐፈ፡ ገድልከ: add. γV | 7 ለአጽሕሮ: B
| አስተሐማሚ: add. β | 9 በብዙኅ፡ መዋዕል፡ እምድኅረ፡ ተረስዐ: V; ወረሰዮ፡ ድልወ: ይርአይ፡ add. β |
8

10
እንዘ፡ ይጽሕፍ: L | 11 ወለጸሐፊሁ፡ እንዘ፡ ይብል፡ ርፍቅ፡ ምስሌሁ፡ β | 12 ዮሐንስ፡ ከማ፡ መነኮስ፡
ረድእ፡ አቡነ፡ ፊልጶስ፡ በምንዳቤ፡ እጉስ፡ በአርምሞ፡ ውዱስ፡ add. β | 13 ወለወልዱ፡ ዓፅቀ፡ ሩፋኤል: B;
ወለፍቁርከ፡ ወልደ፡ ጊዮርጊስ: F; ወለፍቁርከ፡ ወልደ፡ ትንሣኤ፡ ምስለ፡ ወልዱ፡ ወልደ ጊዮርጊስ: H;
ወለፍቁርከ፡ ሠርፀ፡ ሚካኤል: L; om. M | 14 om. δ | 15 om. δ | 16 ፍልሥ: D | 17 a-a: om. β |

§ [257]-1 om. γ | 2 om. E; በጸሎታ፡ ለማርያም፡ ወላዲተ፡ ህይወት፡ ወበጸሎቱ፡ ለፊልጶስ፡ ድንግል፡
ወሰማዕት፡ ለዓለመ፡ ዓለም፡ አሜን፡ አሜን: add. E |

172
 CHAPTER SEVEN

TRANSLATION

[1] In the Name of the Lord God, the First without beginning and the Last without end, Who

being three in person is united in Divinity157. As the scriptures have revealed to us and the

guardians of the faith have explained to us, He is the creator of the ages and the maker of the

seasons, having brought them out of non - existence before time and hours, before days and

years, through His wisdom and His counsel. Praise is fitting for Him out of the mouths of all

creation in Heaven and on earth, in the seas and deeps, [both] that which is hidden and that which

is manifest, the exalted and the lowly. The one apostolic church anathematizes those who do not

believe in the Holy Trinity [of this God], the crown of the martyrs and the hope of monks,

forever and ever.

[2] We shall begin to write the history, the virtuous deeds and struggles of our blessed father

Filәṗos, the lover of God who was crowned with glory and honor by his father God by following

the godly deed[s] of our glorious fathers, the apostles and the victorious ascetics, the monks, as

the Holy Spirit, the giver of many gifts, the fulfiller of desire and the ender of concern, help us.

This is the Holy Spirit; though He is one, He is divided by deed [s] into many divisions. There

are those to whom He gives prophesy, and there are those to whom He gives understanding of

education. As the apostle said, ‘Do not seek anyone to teach you, but His spirit shall teach you

about everything’.158 There are those for whom He becomes mouth and wisdom, [i.e.] for

157
The Father, the Son and the Holy Spirit, One God.
158
1Jn 2: 27
173
combatant martyrs, to put the non-believers to shame through the revelation of the messianic159

faith which removes mountain[s]160 and plucks out fig tree[s] through the perfection of the Word.

[3] Our Lord said ‘When they bring you to kings and governors, do not think about what you will

say and what you will speak.’ I will give you mouth and wisdom in which they cannot dispute

and answer.161 There are those who give patience to the combatant monks until they complete

their combat, undergoing sufferings so that they will accept the crown of glory which awaits

them. There is a time to adorn the chastity of virgins, to cool the heat of lust which is inside their

flesh.

[4] And without Him, nothing would have existed of the deed[s] that we have already related

about him. And so we received His help to make straight for us the way of the Word, that we

may walk in it until we attain the culmination of the thing of Abunä Filәṗos which he was

[engaged in] from the very beginning of his birth till the known day of his death.

[5] But first let us relate a little of the many and glorious praise[s] of [Monastery] Debre Libanos,

which is like heaven because from it there arose the righteous sun, Filәṗos, together with the

stars, his disciples. What [how] do we the weak in tongue, praise you, O great city [Monastery]

Debre Libanos? For you are praised with the mouth of watchful angels and with the mouth of

holy men who have seen your greatness with the spirit of God, saying, ‘We have observed the

Holy Spirit visiting her at all times day and night and especially at the time of Eucharist.’

[6] And there are those who say ‘The spirit of God casts shade upon it like a cloud’. And it never

departs from it at any time, [this shade] which God gave for the spilling of the blood of this our

159
It belongs to Christ, in Gәʾәz መሲሕ (Mäsiḥә) is anointed one, haymanot mäsiḥwit is faith of the unctionists, see
Hammerschmidt, in Assfalg-kruger 60, (Leslau, 1987)
160
Mt 17: 20
161
Mt 10: 19
174
honorable father Filәṗos and for all the combatants, male and female, who are buried in it; and

the Holy Spirit will not depart from it until the end of the world.

[7] Hear attentively and listen with fear, O our beloved, who are gathered in this holy monastery,

priests, deacons, elders and children, so that you will commemorate the remembrance of this

father, the holy and blessed combatant, reverend Filәṗos, who first began to bear witness in the

country of Shoa during the days of Amdä Șәyon, king of Ethiopia.

[8] O our brothers, listen, the birthplace of this father is the town of Zәma,162 which is called Lät.

And in those days the people of this country used to worship stone[s] and even trees or the sea.

And none of them know God except a few people. And they were eating and drinking and

committing adultery all the days of their life.

[9] And the father of this saint Filәṗos and his mother were Christians and faithful to Christ. His

father took this saint to a teacher to learn the scriptures of prophets and apostles and the psalm[s]

of David, keeping to their words; and he learned all wisdom and instruction with knowledge and

intellect, and he discerned death and life.

[10] This saint said to his teacher, ‘O father, who created all this that I see, the sun, the moon, the

stars, heaven, the earth, the mountains, the hills, the sea, the rivers, man and animal[s]?’

[11] And his teacher answered and he said, ‘O my child, you speak well. For all that you said to

me, God created from nothing, [who is] one God, one His Son and one the Paraclete Holy Spirit.’

And this child upon whom was the Holy Spirit said to him, ‘First of all, you said to me, one God

162
In the translation of the relics of Abunä Filәṗos, Zәma is in the land of Aräb, and Getatchew Haile said,
‘Apparently in today’s Gojam.’ But in place of Aräb it may be to say ‘Wäräb, it is in Shoa. Abunä Filәṗos arrived
after one day walk (from Zәma to Däbrä Libanos). (Getatchew Haile, The Translation of the Relics of Abunä Filәṗos
of Däbrä Libanos of Shoa, 99). Daniel (2006) says, ‘Lät may be between Mugär and Gojam.’ In the hagiography of
Täklä Haymanot, in this city Abunä Täklä Haymanot taught a sorcerer and his wife and returned them to Christian
faith. (EMML 1834, fol 102).

175
created everything; but then you said to me, one His Son and one the Paraclete Holy Spirit. Did

all three of them create, or not?’

[12] And the teacher said, ‘Yes, all three of them created, my child. Know, understand and listen

to what I tell you; for all three of them created. The Father creates, the Son performs and the

Holy Spirit completes. The Father blesses the Son blesses and the Holy Spirit blesses. The father

commands, the Son commands and the Holy Spirit commands.163 The Father has compassion, the

Son forgives and the Holy Spirit absolves. The Father is rational, the Son is rational and the Holy

Spirit is rational.’ And again the child said to him ‘The three, are they one or distinct (separated)

one from the other?’ He [his teacher] said to him, ‘Three in persons, one in dominion and one in

existence; they are one in divinity but three in persons. They do not die and are not abrogated,

they have no beginning and no ending, and their years are innumerable. There was never a time

when they did not exist and there was never a time when they were absent.’164

[13] And the child said, ‘If you said [that] even though they are one, they are [also] three that

cannot be distinguished and separated, [then] by what thing and how does the Father become

father for His Son and how does the Son become son for His Father and how does the Holy Spirit

become spirit for both of them?’ And he said to him, ‘My child, listen. The Father is like a body

and the Son is like a word and the Holy Spirit is like breathing. Just as it is impossible for the

body to be separated from the word and from the breathing, and the word from the body and the

breathing, and the breathing from the body and the word, in the same way, it is impossible to

163
This teaching is found in the anaphora of St. Mary: The Father, the Son and the Holy Spirit think (thought like
this: Let us create the world). The Father, the Son and the Holy Spirit speak (He spoke and it was done, Ps 33:9)
(The Liturgy of the Ethiopian Church, 1999, 78).
164
The composer of the anaphora of St. Mary, Abba Hәryaqos gave a clue in his explanation, ‘It is not with the
Deity as it was Abraham who gave commands to Isaac, or with Isaac who gave orders to Jacob, but the Father ,
being father does not give order to the Son; and the Son, being Son, is not exalted; and the Holy Spirit is equal. But
the divine Father, Son and Holy Spirit are one God, one kingdom, one authority and one government. (The Liturgy
of the Ethiopian Church, 1999, 77).

176
separate the Father, the Son and the Holy Spirit. Even if they are separated in body and person,

they are connected in union.’

[14] And again the child said to him, ‘Is God a creator or was He created? Where is He, and

where did He come from?’ And the teacher said to him, ‘Do not investigate this deepest thing. It

is not that anyone created Him or made Him. But He Himself created everything that is in

heaven and that is in the earth, what is visible and what is invisible, as I said to you before. There

is no other god except Him and He Himself knows where he exists and where he came from. He

Himself knows His divinity and He made the darkness his secret place. But there is no darkness

with Him.

[15] As the evangelist John said, the darkness does not approach Him and does not find Him,165

for He is wholly the light of divinity. As the fire has no right and left, no back and front, because

it is wholly light, in the same way our God is the light of divinity. Because all lights are His

shield, and He Himself created them for His glory. ‘He made darkness his secret place’166 as I

said to you; for the essence of being of the Creator is hidden from [His] creatures. Thus his

teacher said to him.

[16] And then again the child asked his teacher, ‘Does God dwell only in heaven or everywhere?’

And he (the teacher) said to him, ‘My child, there is nowhere where He does not dwell and there

is nowhere where He does not exist, in heaven above and in the earth below. And nothing is

hidden which is not revealed before His eyes, even if it is in the sea and in the depths that it

exists. Nothing is hidden or concealed from Him; rather, He is hidden and concealed from all.

Nothing whatsoever [lit. no deed of the deeds] is impossible for Him.

165
1Jn 1: 5
166
Ps. 18: 11
177
[17] He knows everything before it happens. And he completes before he does. And so the

prophet said, “The earth is full of His glory”.167 Glory be to Him forever and ever Amen!’

[18] And again that child replied and said to him, ‘If it is like this, why do the people of this

country worship and bow down to stones and trees, the sea and the sorcerers and diviners, and

they make for themselves gods to bow down to and serve, abandoning God who made all of this.’

O brothers, behold this wisdom and intellect and knowledge which are upon this child, to inquire

into all these deepest things which are hidden from thinking and from speaking.

[19] The teacher said, ‘O my child, listen፡ those who bow down to sorcerers because of what he

[the sorcerer] does for them and he shows them phantasms to deceive them because the spirit of

Satan dwells in him; when they see him sitting in the fire without it burning him, holding an iron

pitchfork which is blazing with fire and he is [like] an epileptic and dances and sings as if a devil

possessed him; [when this happens] then they bow down to him when they see this false sign,

asking him: “Will we live many years or will we die? Will we become rich or will we become

poor?” And this sorcerer says to them, lying because he is liar, [he says] to the one who will die

that he will live and to the one who will live that he will die, and to the one who will be rich that

he will become poor and to the one who will be poor that he will become rich. Thus he speaks to

them to lead [them] into error.’

[20] And this priest said again, ‘I say to you truly, as you yourself have said, surely it is a devil

who is speaking through the mouth of this sorcerer. When a person makes the sign of cross upon

him in the name of the Father, the Son and the Holy Spirit, when he [the sorcerer] is in the fire,

[then] the spirit of Satan who leads them astray by entering into that sorcerer will depart from

him. And when this spirit of Satan departs from him, this sorcerer burns with fire until he

167
Ps 33: 5
178
becomes ashes.’ And Saint Filәṗos said to his teacher, ‘Satan whom you mentioned, what is he

and what is he like?’ And he [Filәṗos] said to him, ‘Is Satan known?’ And the saint said to him,

‘I have indeed heard such hearing; but tell me, where did he come from?’ And he [the teacher]

said to the blessed [Filәṗos], ‘Indeed, until now you have not known the work of Satan that

deceives people. And now may God protect you from it in all your days.’

[21] The investigator of this matter [the author of the gädl] said: ‘And when I could not find

anyone who could tell me about his combat and his years that this blessed father Filәṗos spent,

even if short and few, while he was wandering from place to place, I returned to my home,

distressed and sorrowful because I could not find any information about him.’ I begged him in

tears and I beseeched him, saying, ‘O father, you know that I am a sinner and transgressor. Show

your charity to me. But it is not because of my righteousness that I beseech you to reveal to me

your hidden mysteries, your combats and your affliction that you endured for the sake of Christ.

Rather, I desire to speak with my impure mouth and to write with my unclean fingers. And let

holy monks listen and the blessed priests and believers who call upon you in faith.’ And having

said this, I went sorrowfully to sleep.

[22] And at that time, this blessed father appeared to me in that night in a vision, and his clothes

were flashing and the crown on his head which was shining more than the sun. And many who

were on his right and his left were following him. And they were shining more than the sun and

the crown that was on their head was like a star of the sky. When I saw this I was terrified. And

this father spoke to me, sitting on a high and exalted throne which was full of light.

[23] And he replied and said to me ‘Did you know me?’ And I said to him, trembling. ‘O lord,

who are you?’ And he said to me, ‘I am Filәṗos’; and I said to him, ‘Who are those who are with

you?’ And the saint smiled and he said to me, ‘Do not you say the stars of the holy city?’ And

179
again he said to me, ‘Can you accomplish the writing of the books and marvels of God that he

performed for His saints?’ And I said to him, ‘How, Lord?’ And while he was saying this to me,

behold I saw the white sea like milk below the throne of this saint, and he said to me, ‘Enter into

the sea.’ I was afraid, and feared lest I sink.

[24] And again he said to me, ‘Enter’ and I refused, being afraid. And then he made the sign of

the cross upon me from a distance. Whereupon fear departed from me, and when he said to me

for the third time ‘Enter and do not be afraid’, then I flew and I was thrown into the sea, and I

sank and I stayed [below] a long time. I lost my soul and I stood in the middle of that water.

[25] And one of the saints came to me, and he stood outside and said to me, ‘Wash,’ and I

washed my whole body and my soul rejoiced and it seemed to me that I was anointed with holy

oil. Then he brought me out and he took me to the saint and I stood before him.168

[26] And Abunä Filәṗos said to me, ‘While I was in my father’s house for 15 years, I cast out

many devils and also I healed many sick people through the power of my Lord, Jesus Christ who

bestowed upon me the gift of the Holy Spirit. And if I were to tell you in succession what God

performed for me through my hands, you could not bear it. First it is true what you have written;

and now write [what] I say to you into your mouth.’ Then the saint blessed me with the sign of

the cross, and I kissed his feet. And after this he disappeared from me, whereupon I awoke from

my sleep and I praised God who performed miracles for His saints. Glory be to Him forever and

ever, Amen!

168
It is important to note that Gädlat were usually composed many years and even decades or centuries after the
death of their saintly protagonists. The sources are found from the one who knows his/her saintly life or from other
documents collected from different monasteries and churches, and also by revelation like gädäl Filәṗos.

180
[27] When this saint was living in his father’s house, though he was young he was steadfast in

the faith of Christ, his Father. And the people of this city were worshiping idols. This saint said

to his father and his mother, ‘Do not let the people of that city lead you astray by worshiping

idols, saying they will give us glory and wealth and will take revenge on our enemies. No; they

are not able to take revenge, and indeed they cannot protect themselves. When a man makes the

sign of the cross upon them in faith in Christ, they melt like wax before fire.’

[28] My fathers and my brothers, listen! Now this saint began to be a witness while he was [still]

in his father’s house. There was a man who was living with their neighbors upon whom there

was the spirit of Satan; coming from far and from near, they bowed down to him and they

revered him and he led everyone astray. And one day this saint went to him secretly when it was

evening, hiding himself from his father. He saw the people entering to the sorcerer; they did

[this] by night, so that the believers would not know them.

[29] And our blessed father Filәṗos said, ‘O dark! And your deeds are also darkness, and your

dwelling is also the hell of fire, uttermost darkness, and those who follow you go into the

darkness; but our Lord is pure and all of His being is light and those who follow him will shine

with His light.’ And having said this, Abunä felt silent.

[30] And the sorcerer entered while they did not know him. And at that time he flew over the fire

(for) which they had set afire much wood, until the greatness of its flame burned people far away.

And the saint was looking and marveling at what was happening. And this wicked man sat on a

great chair in the midst of that fire and he began to twitch like an epileptic as if a devil possessed

him. And they began to bow down to him saying ‘gad, gad’; and the meaning of ‘gad’ is ‘We

181
believe in you’.169 And they all hurried to sacrifice to that son of perdition, enemy of

righteousness, the son of Satan.

[31] And then the Holy Spirit [came down] and filled Abunä the apostle Filәṗos, while he was

[still] young in body, and like Elijah he was zealous for the law of his God.170 And divine grace

stirred him up, and his heart flamed with the love of faith. He called out in a great voice, saying,

‘In the name of the Father and the Son and the Holy Spirit, one God.’ And he said, ‘The Lord

shall rise up and His enemies will be dispersed, and those who hate Him will flee from before

His countenance.’171 And [as] the honeycomb melts in the face of the fire, so you, accursed

Satan, melt, and go out, and depart far away from this man who is sitting in the midst of the fire.’

Whereupon Satan fled and was dispersed like smoke. And when they saw this, all of the people

were terrified and were like a corpse. And Abunä Filәṗos rejoiced because God performed this

miracle for him.

[32] And at that time, the saint said to them, ‘Why do you bow to this mute creature, who cannot

protect himself; [then] how can he protect others?’ And after this, half of them went out, afraid;

and [the other] half of them said to him, ‘Do not do like this, our son, and do not speak to the

people and to your father [in this way]; if the judge hears, he will destroy us.’ And Abunä Filәṗos

said to them, ‘Do you believe in the name of my God, and [yet] you don’t come with me to the

church to receive grace, if you repent and you are baptized?’ And they said to him, ‘Yes indeed

to your words, O our lord.’ And they made a covenant regarding this matter, 24 men.
169
Some scholars say that ‘gad’may have been a term taken from the pre-Semitic stratum of Ethiopia; in the Cushitic
language Qemant the word means ‘presage’ (Huntingford 1965: 10).
170
Elijah was zealous for the law of his God, once upon a time he came near to all the people and said, ‘How long
will you go limping with two different options? If the Lord is God, follow him; but if Baal, then follow him. At the
time of the offering of the oblation, the prophet Elijah came near and said, ‘O Lord God of Abraham, Isaac, and
Israel, let it be known this day that you are God in Israel, that I am your servant; then the fire of the Lord fell and
consumed the burnt offering, the wood, the stones and the dust, and even licked up the water that was in the trench.
When all the people saw it, the fell on their face and said, ‘The Lord indeed is God; The Lord indeed is God.’ (1Ki
18: 20).
171
Ps 68: 1
182
[33] And in the morning, this sorcerer’s wife and children came to the father of the saint and they

lamented and told him everything that his son had done. And listening, his father wept, saying,

‘If it is so, they will kill my son, because the people of that city are wicked and idol worshipers

and they do not fear God.’ And his mother wept, saying ‘If he forbids them to worship idols, they

will kill him lying in ambush on the road; so what shall I do? But let God’s will be done!’ And

she said to her husband, ‘Let us warn him not to do [it] again.’

[34] And the saint went in the morning into the church with those men and he brought them to

the priest so that they might do repentance. And they confessed their sins and he baptized them in

the name of the Father and the Son and the Holy Spirit. And they all rejoiced when they received

the baptism of Christ. And he [Filәṗos] said to the priest, ‘Do you know what our Lord said, “Do

not place a heavy burden on those people who have returned to you, so that they will not disobey

and will not turn back from their faith; but order them briefly to stay away from this, [namely]

from sacrificing to idols and from corpses and blood and from an animal that has been torn

apart.172 And what they abhor for themselves, let them not do to their fellow-man.”

[35] And this priest said to him, ‘Indeed you are greater and more honorable than I, because there

has been given to you the grace of God and the gift of the Holy Spirit. And you are like Christ,

who brought Adam and his children near to God his Father. And the word of the Gospel is

fulfilled in you which says, “Blessed are the peacemakers, for they shall be called the children of

God.”173

According to Gorgorios (Abba), in the 1 st century, there was a dispute between the Christians people (that came
172

from the Jewish faith and from the gentiles). Therefore the apostels made the first council (Synod) in Jerusalem; the
Chairman was Jacob, Episcopos: they declared three things, these are:- abstain from what has been sacrificed to
idols, abstain from corpses and blood and animal that has been torn apart and abstain from fornication.
(የቤተክርስቲያን ታሪክ በዓለም መድረክ, World Church history, 1978 E.C., 30).
173
Mt 5: 9
183
[36] And at the time this priest accepted their repentance, each in his own suba‘e [retreat],174 and

they entered into their houses, rejoicing because God saved them from worshiping idols through

the hand of his servant Filәṗos. And every one of the people spoke about how they were baptized

and about how the blessed Filәṗos killed the sorcerer through the word of God, which is sharper

than the sword. And he said to him [i.e. they said], ‘From now on, we will believe that there is no

other god except the God of Filәṗos, the son of Abraham, Who protected us from the hand of

Satan.’

[37] And the saint came in to his father and his father said to him, ‘Where did you spend

yesterday? And where were you staying while I was searching for you for such a long time?’

And he did not answer a word, and his father became angry and said to him, ‘Does it seem to you

that I did not know what you did? Why do you kill a soul [i.e. a person]?’ And the saint said

nothing. And when he [the father] persisted in asking him, he answered reluctantly, saying,

‘What am I, that I should kill a soul? But God kills the serpent through the hand of his sinful

servant. As for me, I would have wished that God might give me the power and strength to

destroy Satan and all his hosts, so that the world may find relief from his deceiving.’

[38] And his father said to the saint, ‘What’s with you? [lit. what is upon you?] Rather, look out

for your own advantage, for you are a child. Who appointed you over this city? For everyone is

repaid according to his deeds. Who are you, a priest or a teacher or a judge? For you have no

authority [to do] this deed, that you should kill a sorcerer. Be patient until you are appointed as a

teacher, and do not have a craving for appointment [to office]. It was of your own accord that

you did this, and so the city will be made captive and be destroyed by the governor because of

174
In EOTC tradition, there is a confidential discussion between the spiritual father and spiritual son/daughter.
During the discussion, their father accepts/hears their private sin and finally he ordered them like to pray or to bow
down or to give some money for the needy. Therefore according to this context, ‘Subae’, it might be to say,
‘Ordering the people to pray seven times a day.
184
you. And the accusers will not say about you, “He killed Satan and a sorcerer”, but rather they

will say, “He killed a man”; and so they will have you killed because you killed their sorcerer

who tells them everything they want.’

[39] And having said this, he ordered them to beat him and hit him so that he should not do it

again, and they beat him until his blood poured out on the earth. And the saint rejoiced, because

it was granted to him to be a martyr through the hand of his father. And his father said again to

him, ‘O my son, do not be sorrowful, for it was out of fear of the people of that city that I beat

you, so that they should not kill you and plunder our property.’

[40] The saint answered him, saying, ‘It is not that I feared and became sorrowful because of this

little beating of yours. But I would have rejoiced if you had killed me so that I would be a martyr

for Christ. Because I became jealous for God like Elijah who killed four hundred men, the false

prophets that deceived the people of Israel.175 And you said, “You killed a sorcerer”, preferring

property [rather than] being jealous for God. And you resemble the rich man who did not want to

follow our Lord due to his love of money. And about this our Lord said: “It is easier for a camel

to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven.”176

Indeed, if they were to beat me and kill me, it would be a benefit for me. And God is my helper

and my savior from all evildoers.’

[41] And his father knew that he was ready for death and he wept, saying, ‘From now on I know

that they will kill my son and his mind is not towards the desires of the world.’ And then he

stopped rebuking him. And after this the spirit of Satan entered into the son of that sorcerer and

he would cry out by day and by night and gnash his teeth.

175
1Ki 18: 16
176
Mt 19: 24
185
[42]And hearing [this], his mother wept and she told it to the father of this blessed Filәṗos and

she said to him, ‘O my lord, now my son has gone mad; what shall I do? But you beseech your

son to heal him, because his God is a great God.’ And Abraham, the father of the saint, said to

her, ‘Please tell me, by what killed your husband [the sorcerer]? Was it by a stick, or by a stone?’

And she told him, ‘My witness is the God of this child! It did not happen by a stick nor by a

spear. But I will tell you, O my lord: we set a great fire as is our custom and he flew over this

fire, and all the idol worshipers came bowing down to him; and while they were bowing down to

him your son cried out, saying, “In the name of the Father and the Son and the Holy Spirit.”

[43] And at that time we were terrified and we fell to the ground, and it seemed to us like

terrifying thunder and lightning. And when [something] came out of his mouth, I and the people

who were with me did not know what was happening to my husband, because his mouth was

shut up and his voice was not heard within the fire. And when the fire was extinguished, I looked

but I found nothing except a bit of his bones that had become ash. As for him, he was repaid

according to his deeds. But beseech your son not to neglect the entreaty of his maidservant.’

[44] Then his father called the saint and said to him, ‘O my son! Forgive me that I beat you for

no reason, not knowing that God has given you power over evil spirits. And now that woman is

begging you to heal her son. And she said, ‘A demon has possessed him, and he is crying out

day and night.” Now go and do exorcism [by sprinkling holy water] for her, and do not neglect

her entreaty, for the sake of God.’

[45] And Abunä Filәṗos said to his father, ‘You are proud of heart, [you] who do not believe in

God and who trust in your money (property), which will perish and pass away.’ And he said to

this woman, ‘Do you believe in the Son of God, that He can heal your son for you, as he killed

your husband for his disobedience?’ And she said with her whole heart, ‘I believe, my lord.’

186
When he saw the faith of the woman, he went with her, and he found her son shouting and

gnashing his teeth and tearing out the hair of his head. He made the sign of the cross upon him

and recited the book of prayer of our Lady Mary.177

[46] When he finished reciting, he prayed, saying, ‘O my Lady, hear my entreaty, and do not put

me to shame at this moment, Your servant the sinner, regarding my hope. Not for my sake but for

the sake of Your covenant which this book tells of, saying, “Whenever this book is read, the evil

spirit cannot reach him”; so in the same way, heal this boy from evil spirits with Your prayer.

[47] And having said this, he exorcised him, saying, ‘In the name of the Father and the Son and

the Holy Spirit, come out, you evil spirit, from this person.’ Whereupon he cried out like a dog

and the evil spirit came out of him. And at that moment he was healed. This thing was heard of

by all his neighbors and his relatives, that the son of Abraham had killed the sorcerer and healed

the son of the sorcerer from a demon. And on the next day, in the morning, he took this woman

with her son to the church. And the priest baptized her together with her son in the name of the

Father and the Son and the Holy Spirit.

[48] The saint would heal the sick and cast out demons by the power of the Holy Spirit which

dwelt upon him, when he recited over them the prayer of our Lady Mary the mother of God; and

all of them were healed by the will of God. And fear seized all the sorcerers and those who

practiced forbidden magic, and he returned them to the knowledge of God and to the true faith.

[49] And he would go into the church early in the morning and in the evening, by day and by

night, and he became like an eye and ear for the church. Moreover, he became pleasing to God

and to people; and he was concerned for all creatures, for humans and for animals, and he filled

the need(s) of old women and orphans, and he did good deeds as much as he could, for the great

177
Daniel (2006, 203) says, ‘this book should be ‘Yäsäne Golgota’’ because in this book there is a covenant,
“Whenever this book is read, the evil spirit cannot reach him.” Golgota is the place where Jesus Christ was buried;
in the month of Säne 21 (June 28) St Mary prayed to her Son in Golgota and finally she received this covenant.
187
and for the small, requesting [assistance] from his father because he himself did not possess

anything at the time. He healed those who came to him sick and from the sorrowful he removed

their sorrow, speaking to them with humility and instructing them with meekness of heart and

with love.

[50] And after this, his father told the blessed Filәṗos to marry a woman and he said, ‘O my son,

behold, God has given me [other] sons and daughters, but I did not rejoice in them; for [rather]

you caused me to rejoice in all your deeds, and in particular because you became for me a guide

to the kingdom of God. While you are my son, you have become for me a father like Cyriacus,

the son of Julitta,178 for you brought me to Life Eternal. And now, say to me “Yes indeed”

regarding marriage to a woman so you will be the heir of yAbunä’s house. For to you have been

given the grace of God and the gift of the Holy Spirit.’ And when the saint heard this thing, he

became sorrowful and he cried and he became silent for a long time.

[51] And after this, he replied and said to his father, ‘Why do you think this thing, that darkens

the eyes and sickens the soul and weakens the heart and drowns the mind and wounds the flesh?

Because all will pass away, as the apostle said, “The world will pass away and lust will pass

away. But he that does the will of God will exist for ever.”179

178
This story is found in the homily of angel Gäbrәel and in the synaxarium. Both Julitta and Cyriacus, were
martyrs in the 3rd century. At that time Cyriacus, the son of Julitta was three years old. The governor of that country
worshipped idol. One day the governer ordered them to worship the gods. He said, I may honor you, and give you
money.” And the boy said to him, “Get you far from me, O messenger of Satan, and enemy of righteousness.” And
when the governor heard this he became exceedingly angry, and he commanded the soldiers to carry him away and
to beat him with fifty stripes; [and they did so] until his blood flowed like water. When his mother feared, he said her
‘Do not fear my mother; the one who saved Shadrach, Meshach and Abednego will save us.’ When Saint Julitta saw
the endurance of her son she gave thanks to God. Finally they took them into fire, fortunately the angels Gäbrәel
came down and had saved them. This day celebrates on Hamle 19 (July 26). መጽሐፈ ስንክሳር ጥር 15 ቀን (The
book of Synaxarium of January 22; the homly of Gäbrәel).
179
1Jn 2: 17
188
[52] And Paul said, “Those who have married will become like those who are unmarried.

Because the enjoyment of this world will pass away and will perish.” 180 O father, you want to

deliver me into the deeds and the yoke of subjugation which are sin. O my father, understand,

everyone that is flesh, death will subjugate him and hell will follow. Where are the kings and the

governors, the rich and the mighty, the slave and the freeman and people of grace? The speaking

mouth and the conversing tongue will be shut up in death. The beauty of the complexion of

youths and virgins will be corrupted in the grave and will become food for worms. For

everything will be worn out like a garment and will be changed in an instant, according to the

word of King David.181

[53] And I do not think [well of] this world, which passes away like a shadow. And just as a

thirsty man drinks water in his dream, and when he awakens he finds his lips withered and his

tongue dry and his throat adhering to itself, so in the same way the flavor of this world passes

away. O my father, think: When people love it [the world], it becomes hateful; when people

approach it, it goes far away; and when people esteem it, it is abased.’ The saint said all of this

and the like to his father. But his father did not leave off urging him, day and night, to marry a

woman.

[54] And when it became like this, the blessed Filәṗos thought in his heart and he said, ‘If You

love me, O Lord, show me the way to the place where I should go.182 For You know that in this

city there is no monastery for monks. Let me go and dwell under their shadow. O Lord! if I

[continue to] associate with my father and my mother, they will urge me to [stay with] them and

will deliver me up to servitude and devotion beneath the yoke of sin. And if I go alone, I do not

180
1Co 7: 30
181
Ps 102: 26
182
Ps 143: 8
189
know what place I will arrive at. But You know my youth [lit. the smallness of my body], and I

do not know the place where the monks, Your servants, live.

[55] O Lord, send me Your good angel, who will lead me in Your way as You led Moses with

the hand of Your angel Michael, by day with a cloud and every night with the light of the fire. 183

And You saved Your people Israel from the dominion of Pharaoh and his hosts. In the same way,

save me, Your servant, the miserable sinner. For I am troubled by two things. If I go, I do not

know the way; and if I do not go, You know my heart, that my soul does not want to reside here

with my father and my mother. [This is] to fulfill Your word, as You said, He who prefers his

father and his mother to Me is not worthy of Me and cannot be bound to Me.184

[56] O Lord, helper of the troubled and reliever of the distressed, O hope of the despairing and

comforter of the sorrowful, O Lord, let Your mercy run to me,185 as I have trusted in You. I have

followed Your testimony, O Lord; do not put me to shame. O Lord, I have searched for Your

face; show [it] to me, because I have trusted in You, 186O Lord. Help me, and make my feet stand

on the rock and strengthen my sole upon Your road.’187 And having said this, the saint fell

asleep, weeping.

[57] And in that night, the angel of the Lord appeared to him in a dream and he called him three

times, saying ‘Filәṗos, Filәṗos, Filәṗos.’ And he said, ‘Yes, Lord!’188 But [Filәṗos] did not see

this angel at all but only heard his word[s], and that angel said to him, ‘Upon awakening in the

morning, go a journey of one day189 from here towards the east, and in the land of Gәrarya search

183
When the Israel people returned to their home land the Lord had helped them. He divided the sea, and caused
them to pass through; and he made the water to stand as an heap. In the day time also he led them with a cloud, and
all the night with alight of fire. Ps 78: 13
184
Mt 10: 37
185
Ps 33: 22
186
Ps 119: 31
187
Ps 40: 2
188
1Sa 3: 6
189
According to Richard Pankhrust, a journey of one day in Shoa is equal to 50k.m. Other church scholars say, a
journey of one day is equal to 32.19 k.m. (R.Pankhrust, 1969, in JES, vol.7, no.2)
190
for the city which is called Asbo.190 And arriving there, go up to a great cave and there you will

meet a man of God whose name is Täklä Haymanot.191 Täklä Haymanot means the garden of the

Father, the Son, and the Holy Spirit.

[58] And there are monks there who are living and serving under the yoke of the commands of

this father.192 Blessed are those who listen to his words and those who walk in his paths. For

those who hear the words of this man have heard the words of God. And you, go to him and do

as he tells you, and follow in his footsteps.’

[59] And having heard this, Abunä Filәṗos believed in the word of God and arising [waking up]

in the morning and he went away quietly, and he did not take [with him] anything of the wealth

of this world except his clothes. And he went a journey of one day. And when he drew near to

arriving at the land of Asbo, he met many shepherds tending the flock in the field. He asked

them, saying, ‘Show me the place where the monks live.’ And the shepherds said to him, ‘We

heard Abunäs saying, “Those monks eat humans!”193 And you, why do you go to them? Do you

want them to eat you?’

[60] And the saint said to them, ‘Whether they eat me or they do not eat me, what is it to you?

But rather show me the way that leads to them.’ And they said to him, ‘Know and understand:

190
It was a frontier area on the eastern edge of the plateau overlooking the river basin of the Awash and the vast
desert low lands beyond. The whole of this area had long been exposed to a very slow process of Muslim expansion.
According to Gädlä Täklä Haymanot, Täklä Haymanot obtained the site of his monastery with the help of a local
chief recently converted by him. This was done in the face of serious opposition by the pagan inhabitants of Grarәya.
The main significance of the tradition is that the site was in a pagan area. Its general location and the physical
characterstics of the surrounding region indicate that Täklä Haymanot had a definite reason for his choice of the
place. Däbrä Asbo was directly north-west of his native district of Șәlalәš. Däbrä Asbo later called Däbrä Libanos.
In Täklä Haymanot’s gädl, and in related hagiographies of the Däbrä Libanos cycle these pagan activities are said to
have been led by the legendary Motälomi, king of Damot. (Taddesse Tamrat, 1972, 169)
191
He was born about 1215 at Șәlalәš in Zorare, in what is today the district of Bulga. His father name is Șäga Zäabә
and his mother name called Ǝgzi Haräya. His father and his mother had no child; owing to this they were not happy.
By the intercession of the angel Michael, they bore a chid.
192
Täklä Haymanot’s reputation also followed him to Däbrä Asbo, and when the news of his settlements in Grarya
spread among the Christians many came to join him: ‘When they heard his fame, the men who lived in distant areas
came to Abunä Täklä Haymanot, they took the yoke of monasticism from his hands and they stayed with the holy
Abunä’ (Taddesse Tamrat, 1972, 172).
193
Because there was no direct experience of monastic life before but there was a serious opposition by the pagan
people.
191
For [even] the great who are powerful flee from them. And you, a child, you are going to them!!

Reach them, and they will make you into their dinner toward evening.’ And hearing (this), the

saint laughed at their foolishness. And he said to them, ‘Do not be sorrowful for me. But tell me

the way.’ ‘If you will not heed our words that we say to you, [then] take the way to the right and

it will lead you to them.’

[61] And the saint went his road and he arrived by the will of God, and he found the monks

sitting at the mouth of the cave. And the saint greeted them with a spiritual greeting. And he said

to them ‘Bring me to the abbot of the monastery.’ And they said to him, ‘What do you want?’

And he said to them, ‘I desire to live under his shadow.’ And they said to him, ‘Can you live with

the monks, not eating good food and not drinking a tasty drink?’ And they used to gather peas in

the field, and they said, ‘See, this is our food, and our drink is plain water.’ And he said to them,

‘If God gives me strength [lit. if God gives me the ability], I can [live in this way], with your

prayers.’ And they said to them, ‘We will lead you to the abbot tomorrow. Today evening has

come.’ And he said ‘Yes indeed’, and those monks went in and they left the saint there. And

none of them remembered him, because the Adversary made them forget.

[62] And when night fell, he thought in his heart and he said, ‘The children prophesied about me

saying, “The monks will eat you.” But it is not the monks that will eat me, but the beasts will eat

me. If the beasts eat me, what is it to me? But may the prayers of the monks and the prayers of

St. Täklä Haymanot be with me.

[63] As for them [the monks], they do not have houses where they live nor any shady place

where they can take shelter. If they had houses, they would have let me in.’ And he did not know

that they had forgotten him; and the saint said, ‘O Lord, your doings are marvelous.’ And

thinking this, he spent the night where the monks had left him. And Abunä, Saint Täklä

Haymanot, knew [about Filәṗos] through the Holy Spirit and he said to his disciples, ‘Isn’t there

192
somebody you left in the monastery?’ They said to him, ‘No one, O father.’ And he said to them,

‘Please, go search, isn’t there anyone who arrived at the time of 2 o’clock [8:00 pm], while you

were gathering peas in the field?’ And they said, ‘No one.’ And at that time the saint clapped his

hands. He became sorrowful and he kept silent for a long time. And he said, ‘O enemy of virtues,

you do not have the ability to tempt the servants of God and to overcome them.’

[64] And Abunä spoke to his disciples, saying, ‘A young boy whose name is Filәṗos came to you

and he spoke to you, saying, “Bring me to the abbot of the monastery,” and you said to him, “We

will bring you tomorrow”; and you left him there. Behold, I saw the angels feeding him.’ And the

saintly monks were terrified and they said to him, ‘O father, yes indeed, it is that way, he did

come, but we forgot him. Now let us go and bring him.’ And he said to them, ‘It is not by your

[own] will that you forgot him, but so that he would be tempted by Satan. What does the fire do

to the gold, except to purify it? In the same way, trouble and temptation are [i.e. they act in the

same way] to the one who has patience. And now leave him and tomorrow at dawn bring him to

me.’

[65] And the saint did not sleep the whole night long, but rather he spent the night standing and

praying. And when they arrived, they found him standing where they had left him the day before,

and he had not moved neither to the right nor to the left from where he stood, and he did not sit

down until it was morning. And when the saints arrived, they took him with them to bring him to

the abbot, who is Abunä Täklä Haymanot.

[66] When Abunä saw him, he said to him, ‘Come near (to me), my son.’ He stretched out his

hand and he blessed him and he kissed him on the head as if he had known him from the

beginning; for he knew [him] in his spirit before he came to him and he saw the grace of God

upon him. And he said to him, ‘Can you stay overnight with the monks, not eating and not

drinking, with cold and nakedness?’ And he said, ‘Yes I can, father, while God is helping me in

193
your prayers.’ And Abunä said to him, ‘May God help you to fulfill His will in all the days of

your life. O my son, may He give you grace before Him. For you were called, and you came to

share the portion and inheritance with His saints.’

[67] And after this, Abunä Täklä Haymanot said to his disciples, ‘Take this boy to live with you.’

And they said to him, ‘Yes indeed. He shall not come out of his cave day and night and he shall

not eat anything of the fruits except the leaves alone, in all the days of his life.’ And then Abunä

Filәṗos became pure in his conduct, and patient in all his ways, and peaceful in his speech. And

he lived serving the saints with meekness and humility, both the elder ones and the younger. All

who saw him loved him. His food was peas and he did not drink water [freely] as he found it,

unless it was measured [such as one cup]. And in this way he lived for three years.194

[68] And then, the monks assembled, they selected him and they said with one voice, ‘Truly, it is

fitting for Filәṗos to wear the clothes of the monastic life.’ And then they dressed him, and at that

time they said to Abunä Täklä Haymanot, ‘Truly, it is fitting for the blessed Filәṗos to accept the

askema [monastic garb] of holiness.’195

[69] And at that time, he took him and he clothed him with the clothes of monasticism, and God

blessed him through the mouth of Abunä Täklä Haymanot. And this blessed Filәṗos followed in

the footsteps of his father [Täklä Haymanot] with love and with humility and with meekness.

And he lived in this way for many years without being sad or sorrowful and no one cursed him,

and he did not raise his eyes in anger or boldness. And he beheld the kingdom of God with the

194
It is a novice that someone who has entered a religious order but has not taken final vows. In the monastic life
usually there is a three year noviciate, adaptable according to the particular candidate, especially for elder people or
those with ecclesiastical status. (Christine, 2002,154).
195
The habit consists of a long cloak (qämis), a leather gridle (qәnat) and the central piece, a round cap (qob). There
is a tradition of a higher level of monastic distinction called the askema, (indicating by giving a type of scapular also
called the askema: this is associated with certain monasteries, and is given only to very few monks. (Christine,
2002,155).

194
eye of his mind and he saw the king of glory in the mirror of the Holy Spirit and he was

continually greeting the heavenly Jerusalem.

[70] And then Abunä Täklä Haymanot sent the blessed Filәṗos to the bishop to take ordination.

And he [Filәṗos] did not rejoice; but it was not out of disregard for the ordination of priesthood,

but rather out of humility. He said, ‘O father, I have not fulfilled [even] the level of ordination as

a deacon, and I have not attained [it].’ And Abunä Täklä Haymanot said to him, ‘You are not

inferior in the kingdom of Heaven to those who have been chosen as deacons. But go now and

may God be with you.’ Whereupon he went out and the Holy Spirit blessed him through the hand

of Abunä Täklä Haymanot and he went in peace.

[71] And then he returned quickly by the will of God having been ordained as a priest, and he

lived in love and performed well the duty of his ministry, that is, the ordination as a priest. While

he was being ordained, the angels fed him as a chariot stood on before the Ark of the covenant

and slaughtered with his [own] hands a pure lamb which takes away the sin of the world. And

then he took from the hand of Abunä his head cloth which is the ultimate fulfillment of

monasticism, and he [Filәṗos] pleased him in all his deeds and in his obedience to him; and he

[Täklä Haymanot] blessed him continually.

[72] And when the departure [death] of Abunä Täklä Haymanot came near, the monks, men and

women, the elder and the younger, gathered together in his cave and they cried and they said to

him, ‘O father, who will succeed you on your throne?’ And he said to them, ‘Let it be Elsa‘.’196

And he did not remind them of Filәṗos, because he knew that God [had chosen] him, and that

after Elsa‘his fame would abide from generation to generation. And then the honorable father

Täklä Haymanot rested at a ripe old age. May the blessing of his prayers be with us forever and

ever.

196
Elsa‘ is the Gәʾәz form of “Elisha”.
195
[73] And this Elsa‘became pleasing to God with all [his] struggle(s). And he did not lie down in

all his days, and when he wanted to sleep, he would sit down in [his] place of repose and would

sleep [just a little] due to the weakness of the flesh. And he himself said, ‘Abundance of sleeping

is not fitting for a monk: it engenders dreams and sickens the soul and weakens the parts of the

body; and he should not fill up his belly with food, for all the days of his life.’

[74] And while they were living like this, mourning the death of their father, behold one

deacon197 passed away and they washed his body.198 And while they were taking him to bury

him, he moved on his bier; and those who saw him were terrified and they sat him up on his bier

and they released him immediately from his shroud. And he breathed three times. And the

brothers said to him, ‘What were you saying, and where were you?’ And he said to them, ‘Abunä

Täklä Haymanot sent me saying, “Let Elsa‘come to me and let Filәṗos take my place on my

throne. For he will be the father of many nations and he will keep the flock of Christ in

righteousness and truth.”’ And having said this, he slept and the brothers buried him with glory.

[75] And Elsa‘ passed away on the third day [after that] and the brothers did not know that he

had passed away, for they beheld him through the window and they saw him sitting as was his

usual habit. And they said, ‘Now he is weakened from great exhaustion. Leave him to rest for a

short time. For his habit is always not to sleep day or night but rather to be awake, standing, in

fasting and in prayer.' And when three o’clock had passed and he did not go out according to his

usual habit, they opened up the door of his cave and entered and they found him in the place

where he had passed away. And the brothers wept and they said, ‘O father, now go where you are

called, from exhaustion to rest, from sorrow to joy.’ And they buried him with glory in the grave

197
He is the son of Abunä Täklä Haymanot’s sister (nephew), (Getatchew Haile, The monastic genealogy of the line
of Täklä Haymanot of Shoa”.Rassegna di Studi Etiopici 29, 7-38).
198
According to the church tradition, if somebody passes away, he should wash his body and shroud with cloth. (The
Law of kings, article 784)
196
of his father, Täklä Haymanot on Ṭәqәmt 23 [October 30]. May his prayers and blessing be with

us forever and ever, Amen.

[76] And at that time, the blessed Filәṗos, Abunä, was appointed [just] as the dead man had said,

and the prophecy of his father Abraham was fulfilled that he prophesied pointing him, when he

killed the sorcerer and he said, ‘Who appointed you to kill the sorcerer? Now be patient until you

are appointed to be a teacher and a corrector.’ And he [Abraham] said this while he was

correcting him. He did not know that the grace of God was upon him. And behold, he became a

teacher and a corrector and a good shepherd for the flock of Christ, in righteousness and truth, in

love and peace, in faith and deeds, by teaching and by establishing the word of the Holy Spirit.

And he was strong in his words and his deeds, in faith and in worship of God. And he did not

turn away from the way of his father Täklä Haymanot, neither to the right nor to the left. He did

not turn away again and he did not return back from all the commandments of the gospel. For he

used to drink since his childhood from the four rivers of the gospel.

[77] And then many monks and nuns came together to him until that place was unable to hold

them. And he built for them a great monastery, and half of them were [lived] in this cave where

they had lived before, at the grave of Abunä Täklä Haymanot, burning the incense and being

diligent in it, with many glories and in pure love and perfect harmony.

[78] And many monks lived in this monastery which was built below this cave. And he settled

hours for the times they should pray for the deeds of the saints and for the house of the flesh and

blood of our Lord Jesus Christ, glory be to Him, so that they should arrive at the same faith in

His presence and stand at the throne of His judgment. And all his children were fearful of God,

good and combatants and perfect in humility and spiritual love. And they did not depart again

from his way all the days of their life.

197
[79] And this Filәṗos did not go out from his home at any time, and his life was [filled] with

quiet, with fasting, with prayer, with silence, with goodness and with perfect love. And Abunä

Filәṗos was [constantly] reminding his soul of the transitoriness of the delights of [this] world,

and to partake in the wealth of the eternal existence which is to come. And then when He knew

his [Filәṗos’s] goodness and his right faith, He wished to add honor upon honor to this Abunä

Filәṗos, to fulfill the word that our Lord said, ‘For to everyone who has shall be given, and he

shall have abundance.’199

[80] And the counsel of the Holy Spirit entered into the heart of the bishop Abba Yaәqob200 of

the country of Ethiopia, and He [the Holy Spirit] reminded him to appoint preachers who would

strengthen the order of the holy church and would shepherd the flock through faith in Christ. And

they did not trespass from one territory to another [i.e. each kept to his own territory] as the

apostles had commanded, except the authority of Abunä Filәṗos, [the authority] of the throne of

Abunä Täklä Haymanot, the head of all shepherds.201

[81] He [the bishop] sent messengers to summon Abunä, the adorned Mar Filәṗos. When the

messengers arrived, he received them with love and he lodged them in a fine house. In the

morning he called them and they stood before him. He said to them, ‘Are you well?’, and they

said, ‘We are well’; and he said to them, ‘Is Abunä, the bishop well?’, and they said ‘O father, he

199
Mt 25: 29
200
His name is first mentioned in a contemporary note of 1339/40 at the library of the island monastery of Ḥayq, and
he apparently came to Ethiopia in 1337. (Taddesse Tamerat, ‘The Abbots of Däbrä Ḥayq,’ notes 56 and 57). From
the traditions we have about him, he emerges as a more than average gift for organization. He was also fully
commited not only to ensuring a more rigorous application of the rules of the church, in the daily life of the
Christians, but also to evangelizing the non-christians provinces of the kingdom. His attempts were made much
simpler by the work already done by Iyäsus Mo‘a and Täklä Haymanot in the provinces of Amhara and Shoa.
201
Contrary to what the text of the monastic genealogy claims, the conversation between the metropolitan and those
who answered his inquiries is not recorded in his gädl. Abba Yaqob asked, ‘Who was the first apostle in Ethiopia
and the founder of monasticism?’ They said to him, ‘The first apostle was Abba Sälama. After him there were the
Nine saints. After the Nine saints there rose a great man whose name was Täklä Haymanot. He was the apostle in all
Ethiopia. From Damot to Tәgre; his homeland however was Shoa. Presently, there is his spiritual son, the officer
Abunä Filәṗos, whose appointment a dead man rose and proclaimed. (The monastic genealogy of the Line of Abunä
Täklä Haymanot of Shoa’ RSE, vol. 29 (1982-83), pp7-38, and The Translation of the relics of Abunä Filәṗos, pp
81-82)
198
is well.’ And they said to him, ‘We esteem your holiness, for Abunä, the bishop sent us to you,

saying, “Come to me, because I have something to tell you which is from the Holy Spirit.”’

[82] Hearing [this], Filәṗos said in a voice of humility ‘What am I, miserable and despised, that I

should speak with the bishop?’202 Then he arose and went with the messengers. When the

messengers arrived to the bishop, they told him that Abunä Filәṗos had come. And the bishop

said ‘Bring him to me quickly. It is not fitting that he should stay outside; rather, leave [him] at

my gate, for the gate of the kingdom of heaven shall open for him.’ Whereupon they brought him

in quickly. And seeing him, the bishop was greatly astonished at the light that was on his face

and the grace of God that was dwelling upon him. And he [the bishop] greeted him with a

spiritual greeting and he ordered them to bring him in to a fine house.

[83] And in the morning, the two of them met together and they sat alone in one place and

passed that day talking [about] the greatness of God from dawn to dusk. And they expounded on

the book of the apostle in succession and the order of their canon, about the consecration of

archbishops, bishops and eṗisqoṗos , about priests and deacons, about head priests203 and lay

readers204 and church singers, and about all the order of the church.

[84] And then the bishop Abba Ya’qob said to him, ‘I say to you truly, O my beloved Filәṗos, I

have thought for many years to establish the order and law of God. [But] I am alone in this great

country, while there is no one to help me to teach so many people. If it had not been God who

kept His people with justice and righteousness, how the church scholars established their faith as

bright as the sun, without great deeds of them? And again this country is not like other countries.

I cannot teach alone. I say to you truly, if there had been twelve bishops like Peter and Paul, they

202
Abtils article 81 says, eṗisqoṗos, the soldier of the heavenly Lord should not be ruled by the governor.
203
The Gәʾәz text says, ‘әlqomosat’, is appointed by the bishop to help a bishop. He can not give an ordination and
blessing the arc. But he can perform other activities with a bishop.
204
It is called ‘Anagunsṭis’, this appointment is given for those that read the holy scripture during the liturgy.
199
would not have been able to reach the half part of the country, because this country is greater

than all countries.

[85] And now it is not I who has called you but the Holy Spirit has called you to be the teacher of

all the nations. It is not fitting for me to be bishop. It is worthy of you, it would have been fitting

for you to be the bishop of this country.

[86] And now, O my beloved Filәṗos, say to me “Yes indeed” that you will help me with the act

of ordination by establishing faith. And you [Filәṗos] be the bishop of this country, Ethiopia. I

say to you truly, you are given the keys of the kingdom of heaven. Come and be appointed as

eṗisqoṗos as the apostles commanded, to strengthen the faith like me.’ And when Abunä Filәṗos

heard this thing, he was terrified with a great terror and he fell to the ground and he bowed down

at his feet. He wept again and he burst into tears saying ‘O father, why did you appoint me like

this? It is not appropriate for me that you should say this great thing, which is not fitting for me

the sinner. What am I [but] dust and ashes, that I should undertake this stupendous deed!’ And he

refused him in this way, saying this word [these words], and both of them wept for a long time.

[87] And then the bishop Abba Ya’qob said to him, ‘Did not you know that David the prophet
205
said, “My brothers were good and older [than me] but God was not pleased with them”? And

our Lord, when He wished to take on our flesh to set free Adam and his children, he was not

incarnated from the daughters of kings and princes, who are adorned with gold; but He was

incarnated from a poor woman who had no home. And when she bore Him, she did not find a

place to put her baby, but she laid the king of glory in a manger.206 In the same way, He [Jesus]

chose you from all the great ones of the earth. It is not I who chose you, but our Lord Jesus Christ

chose you and His Father was pleased with you and the Holy Spirit called you.

205
I couldn’t find in the English holy Bible, but in the Gәʾәz text, it is found in ‘Psalms 151.’
206
Lu 2: 7
200
[88] O my beloved Filәṗos, see my seclusion and behold my migration from the country of Egypt

into this country; and I, although I did not want it, they appointed me bishop, which is not fitting

for me. But you are worthy to be appointed as eṗisqoṗos .’

[89] And Abunä Filәṗos replied, saying, ‘O my father bishop why do you weary me and why do

you break my heart with the sweetness of your words?’ And having said this, he then said to him,

‘O father, the life of my soul and the life of your soul know that I do not like this thing, except

that you wore me out completely; and I magnified myself over you, while you are a bishop, the

possessor of the great throne, and I am poor and miserable. And now, I say to you, O my lord, as

for teaching the people, I will be obedient to your word; and as for the act of ordination, as you

said, if you force me to that deed, I say to you truly, I desire and prefer to die than to live.’

[90] And the honored father and bishop Abba Ya’qob understood that the blessed Filәṗos did not

desire the honor of this world but rather he was looking forward to the honor which is eternal in

the world to come. And then [he {Filәṗos} said] to Abunä the bishop, ‘If you oppose me, what

shall I say? Let it be as God wills.’ And when it became evening on that day, they came together

into their house. And dinner time came and they both sat down, and they [the servants] brought

the meal for them. The bishop said the blessing, and then he said to Abunä Filәṗos ‘I have

blessed [the bread], and you, break [the bread].’ Thereupon the blessed [Filәṗos] bowed down

and said to him ‘Why do you act like this and distress me? Is it proper for me, the needy, to come

to the meal of the bishop and to sit with him?’

[91] And the bishop said again to him, ‘Why do you refuse me every time that I speak to you? If

you say “I am a servant”, is it fitting that a servant should refuse his lord, or a disciple his

teacher, in anything that he tells him, whether good or evil?’, And the bishop said again, ‘O

Filәṗos is obedience humility, or disobedience? Please tell me, who will be honored in the

kingdom of heaven, the poor or the rich?’

201
[92] Having heard this, at that time Abunä Filәṗos took the bread and brought [it] to the bishop.

And he bowed down before him and saying, ‘O father, forgive me, for your humility has

overwhelmed me; let us break [the bread] together.’ The bishop took the bread and they broke

[it] into pieces and they ate together, and they praised the Doer of miracles.

[93] Early in the morning, the bishop sent messengers to the king, saying, ‘Send the däbtära

priests,207 because this gladness for us and for all nations is, like the appointment [as bishop] of

Peter. We have found a man whose name is Filәṗos, the son of Tekle Haymanot, filled with the

Holy Spirit like Stephen the first martyr.208 [Even] a dead man was a witness about him

[Filәṗos], saying, “Filәṗos will be appointed as eṗisqoṗos in the land of Sewa [Shoa].” This

which happened did not happen through me, but through the design of the Holy Spirit.’ And then

the king sent his däbtära priests and said, ‘Let it be as you say; I too am pleased.’ The king, the

bishop, and the people were pleased. Whereupon the priests of the king arrived to the bishop.

[94] And Abba Ya’qob said to them, ‘The Holy Spirit supported me in this matter, to assign

Filәṗos as eṗisqoṗos in Shoa, to help me in ordaining the priesthood and in teaching the people.

I would not ordain him, except that God has appointed him and sanctified him from the womb of

his mother, like Jeremiah and John,209 and established him as the father of many peoples.’ And

those priests said to him, ‘You shall not do like this; can there be two eṗisqoṗos in one

country?210 Because the people might be divided and you, your honor might disappear, for the

land of Shoa is half of the kingdom; [so] why did you say like this? The coming generation will

207
a “priest of the tabernacle” one of the clergy at the royal court. The term Däbtära comes from the Greek word,
διϕθέρα , skin or leather [used as a tent] or it means tabernacle [Heb 9:11], sanctuary, [royal] tent, camp. and by
extension and commonly refers to a group of un ordained clergy. The Däbtäras are the most educated clerics.
(Kaplan, ‘Däbtära’ in EAe, vol ii, p. 53).
208
Ac 7: 55
209
Jer 1: 4, Lu 1: 44
210
It is written in the Law of kings, Article 171.
202
not be pleased with this; it was not like this before us, we did not speak like this, and we will not

do in Ethiopia what our forefathers and the bishops who were before us did not do.’

[95] When the bishop understood [that] they were speaking to him out of their jealousy, the

bishop said to them ‘If Filәṗos had said to me ‘Yes indeed’, I would not have stopped with

ordination as eṗisqoṗos , but I would have seated him on my throne.’ Having heard this, they

became quiet.

[96] And the bishop arose and spoke to the believing people as God had said to them, ‘We have

also gathered others who will make straight the way of the Word which is true.’ And he

appointed Anorewos, Adhani, Iyosәyas, Matyan, Yosef, Tadewos, Anorewos, Gäbrä Krәstos,

Qäwәsṭos and Yoḥannәs, these are the male believers. When they did not fill up the number of

the twelve apostles, he searched and found a man named Märqorewos from the land of Märha

Bete and added him to them. Thus they became twelve along with Abunä the adorned Filәṗos,

[inheritors] of the throne of their father Täklä Haymanot.

[97] At that time the bishop celebrated the Holy Communion and he performed the liturgy of the

law of the episcopacy. And the bishop was like to Christ, and Abunä Filәṗos was like to Peter,

and they [the rest] were like to all the apostles; they performed the liturgy of the Holy

Communion. And the gladness on that day was like the gladness that happened when our Lord

appointed Peter as the chief of chiefs. When the bishop laid his hand upon Abunä Filәṗos, our

Lord [also] laid His hand and blessed him [simultaneously]. And the bishop placed the clothing

of priesthood upon Abunä Filәṗos, such as the bishops wear during [their] ministration of

priesthood. He set the crown on his head, the kufar [the vestment of eṗisqoṗos ] and the golden

belt and all the garments of priesthood that he himself would wear during the service of

203
priesthood. And he received the Eucharist from his hand and he [the bishop Abba Ya’qob]

appointed him as eṗisqoṗos to serve after him.211

[98] And he blessed him, saying, ‘The one who blessed and put His holy hand on the head of

Peter, may He bless you and put His hand on your head. The one who sanctified the ordination of

Moses and Aaron, may He sanctify your ordination. He who made Peter like the rock of faith and

gave him the keys of the kingdom of heaven, may He likewise make you firm in the right faith

and may He give you His authority forever and ever. May the host of angels say amen and

amen!’

[99] And he said to the eleven teachers, ‘God has chosen him [Filәṗos] to be the father over all of

you and you must be under his authority and hear everything he tells you. If a man offends

against the priesthood in any way whatsoever, send him to him [Filәṗos]. If Filәṗos says he is not

fitting, let him be dismissed; and if he says he is fitting, let him [continue to] be a priest. And if

there is an offense against [the practice of] monasticism, you shall send to him, and let it be as he

says. And whatever Filәṗos shall bind on earth shall be bound in heaven; and whatever he shall

loose on earth shall be loosed in heaven.’212

[100] And he said to those priests, ‘You, be assigned each to your own region, and divide the

land of Sewa into twelve parts [dioceses], just as the apostles divided all the lands of the world

into twelve parts.’ And then he assigned and appointed them as teachers; he assigned Adḫani in

Damot, Anorewos in Wäräb, Iyosyas in Wäj, Matyan in Fäṭägar, Yosef in Ǝnarәt, Gäbrä Krәstos

in Dämbi, Tadewos in Ṣәlalәsh, the other Anorewos in Morät and in Wädda, Qäwәsṭos in

Mahagәl, Yoḥannәs in Kәl’at, Märqorewos in Märhabete.’213

211
According to Daniel (2006, 223), Abba Ya‘әqob was come in 1330 E.C., therefore the appointment of Abunä
Filәṗos should be in 1331E.C. And his exile was in 1335E.C. that means he served only for four years in his throne.
212
Mt 16: 19
213
Cf. sec 5.1.3
204
[101] And Abunä Filәṗos, he [the bishop] appointed him as head over all of them at the

sepulcher of their father Abba Täklä Haymanot. After this the bishop Abba Ya‘qob spoke to

them and charged them214 with the charge of the apostles as they had decreed in their synod, that

one must not trespass into the other’s territory. Then a herald went around saying, ‘“I [the

bishop] assigned Filәṗos as eṗisqoṗos215 under me.” He who does not obey him and does not

heed his word, let him die a death.’ And they all said Amen.

[102] And if a bishop wants to do the service of priesthood, he shall come to Abunä Filәṗos and

he [Filәṗos] should select and bring [him] to the bishop, saying ‘He is fitting.’216 And they lived

like this a long time in love. And Abunä Filәṗos said to the bishop, ‘Now send me so that I can

return to my home.’ And he said, ‘You have said well; [but] I do not like you to separate from

me all the days of my life; but [now] go to the king’. And Abunä Filәṗos said to him, ‘What am

I, miserable me, that I should go to the king?’ And the bishop said to him, ‘You were appointed

before the priests, so it is not fitting that you should go silently.’

[103] Then he went to the king, and the king received him with love and gave him much wealth,

but he refused to accept the wealth. Then the king asked, ‘Why did you refuse to accept [the

wealth]?’ Then Abunä Filәṗos said to him, ‘Why [do you give] to me, the needy monk?’ Then

the king said to him, ‘If you refuse to accept the wealth, then accept this whip; for you are the

chief of the priests, [so] you shall teach the faith in every land where I govern.’ And he gave him

two whips and he sent him forth in peace. And he entered into the bishop and the bishop blessed

him with all spiritual blessings, and they sent him off peacefully to return to his home.

214
The word used is awgaza, lit. ‘excommunicate.’
215
The Gәʾәz has ሤምክዎአ፡ ለፊልጶስአ ‘ ’a ’according to Dillman ‘አ’ is employed whenever the exact words
messages, letters and generally speaking, utterances of a third person are quoated in narration and which is then
appended to every single word of such a quotation, however long it may be, the particle invariable relating its own
accent. Numb 20: 14 (Dillman, 1907, 382-83).
216
According to Ceruli, Abunä Filәṗos was not a bishop, for, if he was a bishop, he himself would appoint or
perform the service of priesthood, but he was acting like episcopos or as a chief priest ( Liqä Kahәnat). (Ceruli, Gli
abbati di däbrä Libanos, 1943, p.245)
205
[104] And the adorned Filәṗos went out from the bishop, and the eleven teachers followed him.

Then Abunä Filәṗos said to them, ‘Come! Let you go in, each to your own diocese.’ And they

said to him, ‘We will not leave you on the way without bringing you into your country.’ Then he

said to them, ‘You have not been commanded to bring me to my country, but rather I have been

commanded to bring each of you to your diocese. I am like Peter the head of all the apostles,

though I am not worthy of it, and you are like the eleven apostles.’

[105] And Adhani said to Filәṗos, ‘O Abunä Filәṗos, do you not know where Peter, the head of

all the apostles, was assigned?’ And he answered saying, ‘In Qisarya, 217 where the construction

of the church of Our Lady, the holy Virgin Mary, was carried out.’ And Abba Adhani said to

him, ‘Where did they [the apostles] go about dividing up the lands of the world? Was it [in the

place] where Peter was assigned?’ And Filәṗos said to him, ‘It was not where Peter was

assigned, but rather in Jerusalem, when they gathered at the Mount of Olives.’ And Abba Adhani

said to him, ‘Was not the tomb of Abunä Täklä Haymanot in the likeness of Jerusalem? For

Abunä the master [Abunä Täklä Haymanot] gave us this great appointment in his prayers. Is it

fitting that we should come into our houses without bowing at his tomb?’

[106] And Abunä Filәṗos said to him, ‘O Adhani, may God bless you, and may the prayers of

Abunä Täklä Haymanot make your way prosper. You and Eyosyas, go from here to your

homeland for it is far away, and may God be with you; but return for the commemoration-

ceremony of Abunä Täklä Haymanot.’ Then they said to him ‘Yes indeed’, and they went on

their way.

[107] And he [Filәṗos] returned to his homeland, near the tomb of Abunä Täklä Haymanot.

Having arrived there, he bowed down and prayed, saying, ‘O my father Täklä Haymanot, at the

217
In the Church tradition, the first church was founded in the 1 st century at Qisarya.
206
beginning, you sent a dead man [to prophesy] about me, that I should be an abbot without my

desiring [it]; and now you have appointed me to the great elevation of ordination as eṗisqoṗos,

which I am not worthy of. If this thing happened by your desire and by the will of my Lord Jesus

Christ, O father, I say to you, formerly you shepherded the flock of Christ in justice and

righteousness; and now, at your death, [continue to] be the guardian over this great appointment.

It is not on earth that you are appointed now, like the mortals whom death awaits. Behold, you

have [now] been appointed to the kingdom of heaven, which does not perish or decay and where

[the faithful] do not die again, for you have renounced and cast aside the pleasures of this

transitory world.

[108] O father, I am not saying to you that you shall be appointed again in the flesh, for this will

not come to pass after this, but rather your prayer shall be appointed [i.e. shall be accomplished].

O father, I, your servant, will serve like one of your flock; if I could not be taught by good deeds

and fear of God, how [can] I instruct others?

[109] O father, I am the new plant [täkl] and not trained to resist the burning heat of the dry

season, and I do not know what it is like. I have not learned to travel on the paths of the sea,218

and I do not know how the wave and the flood of the world’s sea are raised. I have not suffered

from the flood [caused by] the wind,219 and I have not spent even one day swimming in the

ocean. Until now my ship has not been broken.220

[110] O father, I am ready to travel on the sea; protect my ship from its waves, which are demons

who pierce the ship of the soul through the power of sin. I am the olive tree which is verdant [i.e.

ready to bloom] but does not put out leaves and its roots are not strong, because I have been

218
1Cor 11: 26
219
Ac 27: 14
220
Ac 27: 41
207
planted in the midst of thorns. You, O father, strengthen its roots in the depths of the earth, and

water it with the water of paradise, and protect its leaves from the burning heat of the wind. O

father, may the power of your prayer help me, bless me and guide me. And protect your country

through your intercession, for by the prayers of the righteous the country will be saved and will

not be destroyed.’221 Then, after he prayed this, he heard the voice of God saying, Amen.

[111] From there, Abunä lived shepherding his flock diligently. When the commemoration-day

of Abunä Täklä Haymanot arrived, the eleven teachers gathered as their father had appointed

them. And they took off their crowns from upon their heads when they reached Däbrä Asbo so

that they would not go to meet him [Abunä Filәṗos] with their crowns on, because he was seated

on the seat of their father Täklä Haymanot.

[112] And from that time until today, those who are appointed as teachers do not enter the

monastery of their father with their crown on, because they are humble of heart, and they were

born [as disciples] to one who is girded with patience and garbed in humility, [namely] Abunä

Täklä Haymanot. And they did not have their chairs carried so as to sit in them [while traveling],

but rather they themselves carried in love the chair of Abunä Filәṗos, who was their head. And

they celebrated the commemoration of their father in glory and praise.

[113] Then, they all gathered and said to him, ‘Abba, from this time onwards, send us to our

homelands [dioceses]’. And he said to them, ‘May God be with you; but listen to me, what I say

to you’. And they said to him ‘Abba, speak’; for they feared and loved him. And due to the

greatness of their reverence for him, there was one who carried his chair, one his stick, one his

shoes, and among them there was one who held his hand, and there was one who guided him and

smoothed his way. They did this in pursuit of humility. And Abunä Filәṗos said to them, ‘Now

221
Mäṣḥafä Dәggwa zä ḫәdar Michael
208
let me say to you, my masters; you know that it was not my wish to accept that appointment, but

rather it was by the will of God, praise be to Him.

[114] And I for my part, I am like a servant before you, you whom I am ordering, not from

myself but by the word of God, which is sharper than a double-edged sword and separates the

soul from the flesh and cuts off the sinew from the limbs. And I say to all of you, “Like today

you shall come every year with incense and offerings [qurban] to perform the commemoration of

Abunä Täklä Haymanot. And come with your gifts; let it be like this from generation to

generation.”’ And they answered saying, ‘Yes indeed to your word’.

[115] And now I say again to you, ‘Each one of you in turn shall send priests from your country

[diocese] to burn incense at the tomb of Abunä Täklä Haymanot.’ And they all said as one man

[lit. with one mouth], ‘All that you say, we shall hear/obey.’ And at that time they divided up the

months among themselves to burn incense [in turn] at the tomb of their father.222 And Abunä

Filәṗos said to them, ‘Let this rule be [applied] with the anathema of the apostles for the coming

generation; he who refuses and breaks this rule, let it [the rule] stand [endure] by the word of

God and by the anathema of the apostles. And anyone who is appointed after you from the eleven

houses, if he refuses, let him be anathematized and cast out from the legacy of Abunä Täklä

Haymanot223 forever and ever.’ And they all said, Amen.

222
According to Sergew, these twelve disciples divided up the months among themselves to burn incense in turn at
the tomb of their father. Abba Matyas in September, Abba Märqorewos in October, Abba Adәhani in November,
Abba Samuel in December, Abba Iyosyas in January, Abba Tadewos in February, Abba Qäwәsṭos in March, Abba
Gäbrä Krәstos in April, Abba Filәṗos in May, Abba Anorewos the great in June, Abba Anorewos in July, Abba
Yosef in August. (Amarәña Mäzgäbä qalat, vol, 10, p. 145)
But Belaten Geta Heruy said, Adәhani in September, Yosef in October, Anorewos ZäMorät in November, Iyosyas
in December, Gäbrä Krәstos in January, Samuel in February, Qäwәsṭos in March, Tadewos in April, Filәṗos in May,
Matyas in June, Anorewos Zä-Wäräb in July, Märqorewos in August.(Wazema, 2001, p.147). According to the
Däbrä Libanos tradition Sergew’s order is more correct said Daniel (2006, 236)
223
Even Abba Filәṗos said this, but it can’t continue until today.
209
[116] Then he sent them in peace to go to their city. Thus they lived, burning incense turn by turn

and making his commemoration. But later during the time of Abunä Tewodros they discontinued

the burning of incense, and during the time of Abunä Yoḥannәs Käma they discontinued making

his commemoration, flouting the word of the anathema. [But] Abunä Filәṗos went around the

country to preach the holy gospel like Peter and Paul. And he carried two rods that the king had

given to him. And anyone who refused to return to the word of God, he would whip them with

the rod and rebuke them by his word in order that they should return to belief in the Trinity. And

for a man whose wife died, he [Abunä Filәṗos] commanded him not to marry, and for a woman

whose husband died, he commanded her in the same way. Likewise, a man was not to marry his

[deceased] brother’s wife and a woman [not to marry] her husband’s brother or her sister’s

husband; he taught them this, like the apostle’s canon. But those who refuse this, let them be

treated as we have said above, until they return from the way of error.

[117] He lived like this, preaching [the gospel] in all the cities. And in the spirit he engendered

many monks and nuns, and he would constantly counsel them and he would quench their thirst

with [water from] the spring of the gospel. And for the elders he was like an elder, and for the

younger ones he was like a young person, so as to be like Paul, who said ‘To the weak I became

weak, so that I might win the weak; I have become all things to all people.’224 He [Filәṗos] did

not say ‘I love this one [but] I hate that one’, but rather he loved them [all] equally, as father and

mother.

[118] When he wore humility, he looked like a dove. And when the faithful would perform a

wedding for their children of the priesthood, he [Filәṗos] ordered to carry them and bring them

forth with song and rejoicing. He [Filәṗos] would come out wearing the clothing of adornment,

224
1Cor 9: 22
210
like a bridegroom who comes out from his wedding chamber.225 Behold his meekness! When he

became meek, he was like one who did not know terror, and when he became terrifying, he was

like one who did not know meekness, until no one was able to approach him. He lived alone,

speaking with his God. And from all over the provinces of Shoa, they would bring him a priest

who had lost his ordination, or a monk; and he comforted them and passed judgment on them. He

carried the weak, comforted the sorrowful, clothed the naked, fed the hungry, and overcame the

proud with patience. And Abunä Filәṗos did like this all the days of his life.

[119] After observing all this, he said to those who had said to him, ‘Ordain priests [lit.

priesthood] for us; for God chose you and He made you the head of heads, and the king and

bishop empowered you to appoint priests and deacons; so why do you refuse, O Abunä?’

[120] The saint answered them, ‘Three things strike me.’ And they said to him, ‘What are those?’

He replied saying, ‘[First], I am not fitting for this position to give ordination. Second, Abunä

Täklä Haymanot was wandering from mountain to mountain and he found this cave through the

help of the Holy Spirit. He [the Holy Spirit] blessed this cave for him, and he completed his

combat and was buried [there]. May the blessing of his prayers be with us forever.

[121] O brethren, do you not know that he refused this thing [the ordination of bishops] when the

bishop Abba Yoḥannәs appointed him?226 And he refused to give ordination, but just lived

wandering over the mountains like a bird. And I, if I consent to give ordination, I will make my

sepulcher into a gathering place for throngs of the old and the young. And if those who seek

ordination gather there, both the good and the bad, until it becomes a great crowd, [then] the

225
Ps 19: 5
226
Regarding the appointment of Abunä Täklä Haymanot, There are two arguments; the first is, he was appointed by
the Almighty God and the second, by Abba Yoḥannәs. (EMML 2134, f86-89)
211
saints who will dwell in it will not find rest day or night. Then it will become a place of people

who love frivolity, uproar and ease of the body.

[122] Do you not know how very arrogant are the people who live in the royal palace, who show

off in their soft robes and gold and silver ornamentation which are worn out and tarnished? And

for this reason I am afraid lest this monastery of Abunä Täklä Haymanot be made into a place of

entertainment and pleasure due to the gathering of kings and governors in it. For it is not the

arrogant who shall dwell in this place but rather the virtuous and the good. And many shall come

forth from it, as numerous as the sands of the sea, who will be like angels upon the earth. And for

this reason I refuse to give ordination.

[123] Again I say to you the third thing what I am afraid of: in the later years, many faithful and

arrogant people will come; the faithful will be considered arrogant and the arrogant will be

considered faithful. And again sinners will be like the righteous, and they will disparage the

righteous. And abbots will not be chosen and appointed by God, but rather they will be appointed

through bribes and through unjust talk. And it is not those who know the Scripture who will be

appointed, but rather those who know secular matters. And they will not stop spreading slander

amongst the kings and governors until they get [their] appointment unjustly. They alone will

want to have power over all the earth. The monks will pass their time in the company of

governors, engaging in legal cases with worldly people.’

[124] If such events took place in this monastery, that place [the monastery] would be greatly

shaken by the turmoil of people who love appointment; but it shall not be shaken. For those who

seek to shake it in vain, divine power will destroy them; because by the prayer of Abunä Täklä

Haymanot a great gift was given to it from God.’ This holy one [Filәṗos] prophesied like this,

knowing what is to come through the help of the Holy Spirit that dwelt upon him.
212
[125] After this, Abunä Filәṗos lived teaching and being a role model for them through his words

and his deeds. He would command them to love their neighbor and to do good unto their

enemies. For he who loves his neighbor fulfills the whole Law. And in this regard he

commanded them saying, ‘Give from what you have to those who do not have.’ And they

brought to him227 as much as they could. And he distributed it to the men and women who were

in need.

[126] One day during hard times, they took a goblet filled with bәrz [honeyed water]228 to Abunä

Filәṗos to drink. And he said, ‘While I drink, this man [lit. so-and-so] will remain without drink.

Go, take it to him.’ When they took to him that bәrz, the man responded that he had already

drunk, [so] he took it to the next man, and he to the next one, [until] the goblet reached all twelve

houses229; they kept passing it to one another in fulfillment of the commandment of love, for it

[love] is greater than any other virtue and the culmination of them. One [of them] took it, saying

‘How can I drink, when my master does not have anything to drink?’230 ‡….‡ He took it quickly

and the goblet returned to its sender [Filәṗos].

[127] When Abunä Filәṗos saw this, he praised God who had given them a great gift and the love

of the Holy Spirit. Then he drank and gave to all the members of the assemblage. And they all

drank and were satisfied from that one goblet which was only enough for one person, for by his

prayer [of Abunä Filәṗos] God blessed the goblet. To his disciples he said, ‘Do you understand

the mystery of this thing? If I had drunk this goblet before, I would have finished it alone; [but]

now, look how it has satisfied so many people! This is because everyone acted with earnestness

227
Turaiev’s edition erroneously says ‘to you (plural)’.
228
The Gәʾәz text (Turaiev’s edition) has mәzr, normally ‘beer’, but in this context probably meaning bәrz.
229
The reference here is to the twelve people.
230
Here all the Gәʾәz text (all families) has the word tärägmä ‘be cursed’, which I do not understand.
213
and self-abnegation.’ Having heard this, those who were assembled there marveled greatly,

saying ‘Wonderful is the Lord in His holiness.’231

[128] Then one day, they brought a little salt to Abunä Filәṗos. Whereupon he said, ‘Take [it] to

someone else [lit. so-and-so], because I have eaten tasty food while he [has eaten something]

flavorless. What excuse can we give when our Lord Jesus Christ says to us “Where is all the love

that you should manifest to your neighbors like yourselves?” which is the ultimate

commandment?’232

[129] And saying this, he [Abunä Filәṗos] sent [the salt] to one of the brothers, who sent it on to

another person, until it reached all twelve houses, as we have related before about the bәrz. In

this way, he lived teaching them for many years. And as Abunä Filәṗos was living in this

manner, behold, people who know about magic led the king into error. They said to the king,

whose name was Amdä Ṣәyon, ‘Take [in marriage] the wife of your [deceased] father; what is it

to you if you marry [a woman] who did not give birth to you? For we know that if you marry her,

your kingdom will thrive; but if not, it will not [thrive].’ Heeding the advice of those misguided

people, he married the wife of his father. And the believers in Christ were perturbed at this, and

they came to Abunä Filәṗos and they told him what the king had done.

[130] And Abunä Filәṗos said, ‘If God has assigned us to be martyrs, let us be martyrs.’ But then

he said, ‘O Lord, what shall I do about these sheep that you have given me? If I take them with

me, they cannot bear the suffering. There are those amongst them who cannot handle the journey.

And if I leave them without a shepherd, it will be an impediment to me before God. When I

rebuke the king about his transgression and about the wicked magicians who taught him that

which is not pleasing to God, I do not fear beating, imprisonment or exile. Like Peter I have been
231
Ps 68: 35
232
Mt 5: 43
214
appointed a leader of apostles, to be a guide along the road of faith for all peoples, as he himself

[St. Peter] said, “Be an example to the flock of God.”233

[131] Our Lord said in the Gospel “Do not fear those who kill you, for they cannot kill your

soul.”234 But, O Lord, you know my conscience; when [I go] before the kings and officers I do

not fear to be a martyr in Your name. If I live by Your commandments with these sheep that You

have given me, I will not hesitate to be a martyr in Your name. And if I go and shed my blood in

Your good name, O Lord, guide me along the way in which I shall profit my soul.’

[132] And again Abunä Filәṗos prayed to God, saying, ‘O my Lord Jesus Christ, if it is your

pleasure that I should be counted among the holy martyrs who have shed their blood for You and

inherited eternal life, behold, I desire to shed my blood for You. And as for these sheep, You be

the shepherd for them, and keep them safe from the rapacious jackal and from the rising of an

enemy, both covert and overt. If I say, “What is it to me?”235 For I have been appointed as

eṗisqoṗos . If I do not rebuke the king about his iniquity, and if the people see it [his iniquity],

they will be like their king. But I fear lest the sheep be snatched by the jackal. O Lord, keep them

safe in Your love and take them in trust in Your kindness. And make us worthy of Your kingdom

forever and ever.’ And when he finished this prayer, he heard a voice from heaven saying three

times, ‘Amen, amen, amen.’

[133] Then, Abunä Filәṗos gathered his children and he said to them, ‘O my children, behold, he

[the king] has rejected God’s commandment. If we keep silent and do not rebuke him, it will be a

shame upon us and we will be called ‘fearful of temporal judgment’ — which our Lord

commanded not to fear, saying, ‘Do not fear those who kill your flesh, for they cannot kill your

233
1Pet 5: 3
234
Mt 10: 28
235
The sense is not clear to me.
215
soul.’236 If the king heeds our rebuke, he will save himself and he will free his soul from the

judgment which is fitting for the sinners. But if he does not heed our word which has life, then

we must save ourselves. And God will require his blood from his hand;237 for God has

established me sentinel over all countries that he rules.238 Therefore, I will go to him to admonish

him. If God allows me, I will return; and if I die or am exiled by His will, it will be to my

benefit.’

[134] And they replied to him, ‘O father, and us, to whom will you leave us? For there is no one

[except you] who can be our hope. Where will we find a good shepherd like you who devotes

himself to the redemption of his sheep?’ When they heard what Abunä Filәṗos said, there was

great mourning and long sadness among the priests, deacons, elders, and children, pouring out

their tears like water and holding on to his knees. And they said, ‘O father, father, we [prefer] to

die quickly in place of you rather than beholding your death.’ And he wept and said to them,

‘Why do you act like this and sadden me? Is it not by the will of God that I go where I go? So,

since my journey is by the will of God, why do you weep like this? [Even] if I were to go by my

own will, what would you do? Can I ignore the Lord’s command, and not go where he has called

me? You, too, you cannot dissuade me [from following] the Lord’s command.

[135] But whether I return or not, whether I am exiled or I die, [the result will be that] God will’s

shall be done. Behold, let Hәzqyas be [your] father in my place.’ Whereupon they all wept and

said, ‘If his journey was by the will of man, our father would not leave us until we die. But if his

journey is by the will of God, no one can dissuade him.’ And thereupon Abunä Filәṗos got up

and went on his way. Men and women bade him farewell, saying, ‘O our father, alas for us! After

this we will not see your face; we will not hear your voice and we will not find a good shepherd
236
Mt 10: 28
237
Ezek 3: 18
238
Ezek 33: 6
216
and a comforting father like you.’ And then many of his disciples followed him, and also Abba

Anorewos from the land of Wäräb. He made the three-day journey quickly and he arrived at the

land of Säwän where the king was staying. As soon as he arrived, they informed the king that

Abunä Filәṗos had arrived. And the king replied, ‘Bring him to me tomorrow.’

[136] And the next day the king sat on his throne and said ‘Bring the chief of the priests, Abba

Filәṗos.’ Whereupon they brought him before him. The king said, ‘What is the reason that

brought you to me?’ The blessed Filәṗos replied, ‘Let me ask one thing of you, as to whether it is

true or not.’ The king said to him, ‘What is it?’ And the blessed [Abunä Filәṗos] replied, ‘I heard

that you married the wife of your father and you acted unlawfully.’ And the king replied, ‘What

is it to you if I marry [a woman] who did not give birth to me? For priests who are

knowledgeable in the matter said to me, “If you do not marry her, your kingdom will not

prosper.”’

[137] And Abunä Filәṗos said to him, ‘Diviners and sorcerers have misled you as the devil

taught them, [who is] the father of lies.’239 When the king heard this, he became very furious and

he ordered his servants to strike Abunä Filәṗos’s mouth. When those servants who received

permission from the king struck him, his crown fell off his head to the ground. Abunä Anorewos

picked up the crown and kissed it, and he told those servants, ‘God will strike you with the

punishment of His anger.’

[138] At that time, the Holy Spirit filled Abunä Filәṗos and he said to the king, ‘Do not imagine

that God shows partiality amongst people,240 whether it be a king or a rich man; for His name is

‘judge of righteousness’. At the Day of Judgment, He will be dressed in the clothing of

punishment and will be clothed in the garment of revenge to take revenge upon the guilty. And
239
Jn 8: 44
240
Ro 2: 11
217
also He will be girded in righteousness to acquit or render judgment in sincerity for those who

have been oppressed by oppressor kings to fulfill the word which is said “He judges the world

with righteousness, and the people with equity.”241

[139] O king, did you not hear what the apostles commanded, that our Lord said to them: “He

who hearkens to you hearkens to me, and he who rejects you rejects me”?242 If they are the

children of baptism [Christians], let them marry only one wife, and if she dies then let him [sic]

marry [another] one if he cannot live celibately. But as a Christian, if he marries three wives, let

him not be counted among the flock of Christ.243 They [the apostles] said this for a man whose

wife has died, and for a wife whose husband has died. But you have acted unlawfully, and we

grieve because of [your] multiple wives. You have done greater evil than this, and you have

become like a stranger by marrying your mother.’

[140] Whereupon the king became angry and commanded that Abunä Filәṗos be beaten. When

they beat him, blood flowed out of his mouth and his nostrils. And the holy man rejoiced because

he was the first to be a martyr in the country of Ethiopia.244 Then the king commanded that they

whip Abunä Filәṗos with a whip of rope. And they whipped him until his ribs were visible, and

the skin of his flesh was stripped off from his neck to his hip. And then, when they had finished

beating him, his blood flowed like water. And his disciples came and took him to their lodging,

which was in the palace. And the blood of this holy man became fire and blazed up. And then the

king ordered his disciples to be whipped [too].

[141] And the soldiers asked him, ‘Why do you whip them? And why do you command us [to do

this]? Behold, when their father was whipped, his blood became fire. And we ran away so that it

241
Ps 10: 8
242
Mt 10: 40
243
The book of Didascalia, art 19
244
This does not seem to be literally true,
218
would not burn us. Wherever his blood drips, it becomes fire.’ Then the king ordered his troops

to extinguish that fire and to pour water on it. The king’s troops went out carrying many water

pots and they poured the water upon it. And the fire did not go out, but rather rose up high as if

they had heaped up dry wood and grass. And the water [itself] turned into fire just as it had

happened for the prophet Elijah when it [the fire] consumed his offering.245 And all the king’s

troops ran away and told him what had happened.

[142] The king stood up and went there with [his] many troops and he saw the fire burning.

When he saw this, he commanded the troops to stop beating the holy men,246 and he himself ran

away for fear of the fire. Then Abunä Filәṗos prayed to God that the fire should go out, saying,

‘O Lord behold, you have shown your miracles concerning your holy people. Now [please]

command the fire to go out.’ Whereupon it went out. And the blessed man’s disciples collected

pieces of his flesh and his blood247 for healing and blessing.

[143] The next day, the king returned from where he had run away and sat on his throne and

commanded them to bring Abunä Filәṗos. And they brought him, having tied his hands behind

him, and they had him stand before him [the king]. He again commanded them to strip off his

clothes and have him stand naked. The king said to him, ‘You monk, be ashamed.’ And Abunä

Filәṗos said to him, ‘You be ashamed, you who married your own mother like animals which

have no understanding. It is fitting for me to stand naked, dust before dust. Because our Lord, the

king of glory, the wicked Jews stripped Him of his clothes and crucified Him on a wooden cross

like a criminal. But do not think that I am ashamed; rather, I greatly exult and rejoice, for I have

borne on my body a little bit of the passion of Christ. It is you who should be ashamed, who will

stand naked before the judgment of Christ and before His myriad angels. I will not be ashamed,
245
1Ki 18: 35
246
Abunä Filәṗos and his disciples.
247
Turaiev’s edition has wäda’әmu ‘verily’ instead of wä-dämu ‘and his blood’. This seems to be a mistake.
219
for what is upon me is also upon you,248 and what is upon my daughters the nuns is also upon

your wives, whom you are upon [i.e. lie upon?] like rams and goats.’

[144] Whereupon the king became angry and he commanded to pluck out his genitals. And the

blessed Filәṗos said to him, ‘You have done well, because you have removed the impurity of my

sins.’ And again the king commanded that they should lead Abunä Filәṗos around in his palace

while he was naked and without clothes, so that the assembled company men, women and the

king’s concubines should look at him. After this they took him, tying [his hands] behind him

like a thief. And he spent that day with them taking him around. And all the faithful wept at the

sight of Abunä Filәṗos naked. And when they took him to the king’s wives, they said to the

blessed man, ‘O you monk, be ashamed.’ And the blessed man said to them, ‘You women, you

be ashamed, along with your husband who married his mother and transgressed against the law

of the gospel.’ Again he said to them, ‘You be ashamed, you who married one husband [both]

mother-in-law [i.e. stepmother] and daughter-in-law [at the same time].’249

[145] And the widows who were walking naked with their father [Abunä Filәṗos]250 said to the

queens, ‘You women, you be ashamed; for we have been betrothed to one virgin husband, [who

is] Christ.251 But you, you [all] went and fornicated with a single man, while you are fourteen in

number like the daughters of Cain. The genitals that you see on our father [Abunä Filәṗos] are

also on your husband. And the genitals that you see on us are also on you. If they [genitals] were

not present on you, then we might have been ashamed. [Rather,] it is you who should be

248
‘What is upon me’ = my natural body.
249
When Amdä Ṣәyon married his father’s wife, this one woman was both the stepmother (of Amdä Ṣәyon himself)
and the daughter-in-law (of Amdä Ṣәyon’s father). What is confusing, however, is that this speech is not addressed
to this one woman, but to all of the king’s wives together.
250
The text does not explain why the widows are naked. Plausibly, they undressed out of solidarity with Abunä
Filәṗos.
251
2Cor 11: 2
220
ashamed. For you will go naked when you stand before the Judge of all creatures in fear and

trembling.’ Whereupon they took out the martyrs, dragging [them] like dogs.

[146] But the blessed Abunä Filәṗos rejoiced about all the tribulation that befell him, saying,

‘Praise be to You, O Lord, for bestowed upon me this great gift, that I should suffer for Your

holy name. And make this the remission for my sins.’ When it was dark, the king commanded

them [his servants] to bring dogs that could hold off lions. And they brought the blessed Abunä

Filәṗos and made him stand before them naked and with his hands bound behind him. And the

king said to him, ‘Now are you ashamed?’ And Abunä Filәṗos replied, ‘O you shamed person,

why would I say that I am ashamed? You be ashamed, for you have been defeated by a single

mortal [lit. dead] and poor monk.’ And the king became angry and said, ‘If you have [really]

defeated me, look at me [now].’ And the king said, ‘Where are the dogs I commanded you to

bring?’ And they said to him, ‘O lord, here they are.’ And the king said, ‘Release them from their

bonds so they will bite him on his sores.’ And the servants did as he ordered them. And the dogs

went running to him [Abunä Filәṗos].

[147] And the holy man [Filәṗos] made the sign of the cross upon the dogs with his feet; his

hands were bound and tied behind him so that he could not cover his genitals with them, and for

this reason he signed with his feet. And when those dogs saw Abunä Filәṗos, they rolled around

at his feet as if to greet him. And they returned to their kennel without harming him one bit. And

the blessed Abunä Filәṗos said to the king, ‘Be ashamed, O king of evil faith! Behold, you have

been defeated together with your dogs by the power of my Lord, Jesus Christ, praise be to Him.

What do you say now?’

[148] Then the king became angry and was like a drunken man, and he even wanted to stab him

[Abunä Filәṗos] with a spear. And the queen stood up, tore her clothes, and seized him, saying,

221
‘Why do you do violence to this monk? He wants to deliver himself into your hands.’

Whereupon the troops took Abunä Filәṗos and removed him from the king’s presence and

dressed him in his clothes. And they said to him, ‘Why do you insult the king like this? Do you

not know that life and death are in his hands?’

[149] And Abunä Filәṗos said to the troops, ‘O my children, do you not know that my Lord says

in the holy gospel, “Do not fear those who kill your flesh, for they cannot kill your soul”; instead,

fear Him who is able to kill both soul and body and to destroy in hell.252 For this despised [king],

what is his life? Even if he has authority over the judgment of the flesh, the life [of the soul] is

with God, who judges for punishment over the living and the dead at the coming of His

kingdom.’

[150] And the king took counsel with his associates [his counselors], after they had misled him

with their counsel, and they said, ‘Why do you quarrel with this monk? Let him be exiled from

your country and let him die there; for he does not obey your commands.’ The king was pleased

with this counsel. When it was morning, he sent his messengers to this blessed Abunä Filәṗos,

saying ‘You are [hereby] exiled from my country, and after this you will not see my face

[again].’ The messengers arrived and informed the blessed martyr Abunä Filәṗos all that the king

had said.

[151] And our father said to the messengers, ‘Tell your king, “You have done well to me; for you

have enabled me to fulfill what our Lord Jesus Christ said, whom you have rejected: ‘When they

persecute you in this city, flee to another city.’253 For this reason, I will go into exile from your

country. And you, and your wives, and the people who are with you, will be exiled from the

kingdom of our Lord Jesus Christ. And me, He will remove me far away from your evil actions
252
Mt 10: 28
253
Mt 10: 23
222
and from the sight of [your] face full of anger. And as for what you said me ‘After this, you will

not see my face,’ you have prophesied truly regarding yourself, when it seemed to you that you

were terrifying me. Know and understand my words. Behold, you will die in three years. And He

will give your kingdom to your son Säyfä Ar‘әd.”’

[152] ‘Tell him like this,’ said the blessed Filәṗos to them, ‘and again inform your lord the king

of the unrevealed events that will take place after this. I have received much punishment from

you; and again, in the time of your son Säyfä Ar‘әd, I will receive suffering for the sake of the

Orthodox faith, like my fathers the apostles. And in this, I will never be sad, but rather I will be

filled with joy. For He has vouchsafed to me to suffer in the name of our Lord Jesus Christ, that I

may be like [Him] in reigning with Him, to fulfill the word that the apostle said, “If we have been

like [Him] in suffering, we will be like [Him] in reigning; and if we have been like [Him] in

death, we will be like [Him] in [eternal] life.”’254 This word and the like Abunä Filәṗos told the

messengers. And those messengers told [it] to the king.

[153] When the king heard this, he gave orders to his soldiers and said to them, ‘After you have

brought this monk to the land of [Mount] Qorqora255 and have put him outside its gate, send him

off to go down to the land of Tigray.256 And you order the gatekeeper of the country257, saying,

“If this monk who has rebelled against the king comes to you after this to return to his country,

do not give him leave to go. If you give him leave, I will cut off your head.”’

254
2Tm 2: 11
255
It is found In Angot. Angot was was the name of an area south of Tәgray, east of Lasta and north of Lake Ḥayq,
embracing more or less the present districts of Qobbo, Yäğğu and Wәčale but excluding that of Ambassal, which
was part of the province of Amhara. (Merid Wolde Aregay, 2003, vol .1, p. 268).
256
Many Ethiopian sources also report a serious conflict between the Emperor, on one side, and some prominent
monastic leaders, the Metropolitan himself and representatives of the secular clergy, on the other. They accused
Amdä Șәyon of polygamy, his having many concubines and an incestuous liaison with his mother. In his turn, Amdä
Șәyon persecuted such monastic leaders as Bäșälota Mikael, Anorewos, Aron, Filәṗos of Däbrä Libanos and others
and then exiled them, dispersing them to different parts of the country. (Denis Nosnitsin, in EAe, vol I, 228-229).
257
Unclear. Why would they put him outside the gate of Qorqora? And if he has already been put outside of Qorqora,
then what “gate” is being referred to?
223
[154] As they had been commanded, the soldiers came to Abunä Filәṗos, and those soldiers said

to him, ‘The king has said to you, “Come, get up and go into exile.”’ And again those soldiers

said, mocking him, ‘You arrogant monk, who forced you to come here from your place? And

who impelled you [to leave] your country? Did you not bring all these troubles and afflictions

upon yourself by your [own] will?’

[155] And Christ’s martyr Abunä Filәṗos said to them, ‘O you iniquitous people, and your king

is iniquitous too [tell me,] who caused our Lord Jesus Christ to come down from heaven when

he was born from the Virgin [Mary]? And who constrained Him until the Jews crucified and

killed Him, crucifying Him on the wooden cross, and buried Him in the tomb? However, by His

divine authority and power, He was raised from the dead on the third day. And He set free Adam

and his children from the bondage of the Adversary. And likewise, He commanded us to be

martyrs in righteousness.258 But you, you are sinning, [doing] the work of your father Satan; but

we will be martyrs without any compulsion, as our Heavenly Father has taught us, so that we

may receive remission of our sins before Him.’

[156] When the soldiers heard this, they marveled at the sweetness of his words and the

brightness of his face. And they said to him, ‘We put our trust in your prayers.’ One of them

touched with his finger the pus from the flogging of the holy man and smeared [with it] his [own]

right eye, which was blind, whereupon he became cured and started to see. When they saw this,

they all marveled. They said, ‘Truly, you are a servant of God who has been judged unjustly.’

And Abunä Filәṗos said to them, ‘Why do you marvel at this? It is not my pus that healed [him],

but rather it is my Lord who healed him completely because of his faith. [Now] let us go where

your king has commanded.’

258
Mt 10: 32
224
[157] Then they seized him to take him away. His disciples and the women that were with him

came and they all said, ‘Our teacher, we will be exiled with you.’ The soldiers said, ‘We cannot

take you all without the king’s permission.’ And having said this they went back and told the

king everything that the holy martyrs had said. The king replied, ‘Those who want to go, let them

go with him.’ But they made an incision on the face and hands of the men and women, as a sign

that they could not leave the country.259

[158] At that time the soldiers came to the adorned Filәṗos and said to his [spiritual] children,

both men and women, ‘Leave off traveling and go back to your country.’ The holy ones replied,

‘We will not turn back.’ Then the soldiers said to them, ‘If you refuse to turn back, the king has

commanded that you be incised [on your body].’ And then all of the holy ones said with one

voice, ‘We will not leave off following our father for fear of incision; we would have been very

happy even if the king had commanded you to kill us.’

[159] And the soldiers marveled when they saw their stoutness of heart. And they started to

incise them. And they presented their faces and arms without flinching. As for the holy man, they

incised his forehead, arms, and breast, from his throat to his belly, on the first day when they

whipped him. And the number of people who were incised was twenty-four monks and fourteen

holy women. After that, the soldiers arose to seize the blessed Filәṗos and exile him from the

country with the men and women whose numbers we mentioned above.

[160] And the king’s priest260 who was named Zärә‘a Krәstos, from the country of Angot which

is called Gumat, became a martyr along with our father when divine love stirred him. For, with

little terror of the king upon him, he did not fear whipping and imprisonment and he did not fear

nakedness, remembering the nakedness of our Lord upon the cross on the appointed day which
259
This seems to contradict what was just said, that he did give them permission.
260
Unordained but highly educated and trained clergyman (Kahәnatä Däbtära)
225
was Friday, at the time of Pilate, the Roman governor, and during the tenure of the high priests of

the Law, Caiaphas and Annas. This Zärә‘a Krәstos did not stop being persecuted for the sake of

the faith until he completed his life in exile. May the blessing of this victorious martyr be a

mighty fortress to us before our enemy, Amen.

[161] Let us return to relating the story of Abunä Filәṗos. And the monks and the faithful who

were remaining at the time of his persecution divided up the skin of his flesh that came off of his

body like the bark of a tree, doing it little by little, and [they divided up] pieces of [his] pure

clothing that were soaked in the pus from his floggings, to be a remedy for the sick. And if there

was a man possessed by a demon, they would place upon him [pieces of] the holy man’s skin,

saying ‘Be healed by the prayers of Abunä Filәṗos, martyr of Christ,’ whereupon he would be

healed in a moment.

[162] And this our father [Filәṗos] resembled the apostle Thomas261 in his skin being stripped off

[from the bone]; and by this skin he [Filәṗos] cured the sick. And his pus opened the eyes of the

blind, and the dumb would speak when they were anointed with it, the deaf would hear, the lame

would walk, and lepers would be cleansed. And the sores from Abunä Filәṗos’ whipping did not

scab over. And he [Filәṗos] lived for a long time doing mighty deeds [miracles]. And he was like

the apostle Paul, who lived with headache and pain [scabs?]262 of the flesh; and at that time he

prayed three times to God that those diseases would depart from his flesh. [But] God did not

permit and did not grant that this apostle should find relief from the pains that exhaust the flesh.

261
On this day (Ginbot 26/ June 02) Saint Thomas the apostle and martyr, who was called “Didymus,” that is to say
“Twin,” became a martyr, after he had preached in the country of India and Kantara. And when the governor heard
this (teaching about Christ) he commanded the soldiers to lay him down on the ground, and to tie his hands and feet
together with ropes, and to drag him along on the lower part of his back, and to tie him by these ropes to a stake, and
to cut off his skin with knives, and to fill the inside of his body with salt, and vinegar, and the dust of burnt bricks.
Everyone who was sick, no matter what the sickness was, he laid his skin, and he became healed straightway (Wallis
Budge:(trans) The Ethiopian Synaxarium, P.536)
262
The Gәʾәz has gwäṣagwәṣatä śәga, using a root which Leslau translates as ‘rough(ness)’ . But cf. 2Cor 12: 7,
where Paul is described as suffering from ‘a thorn in the flesh’.
226
[163] But He bestowed upon him [Paul] the great grace to give the gifts of the Holy Spirit of

many different kinds, and the healing power to remove sickness that has power over all fleshly

people, who would come to him in faith.263 Thus, even while Abunä Filәṗos was sick from the

piercing of this wound, he could heal others, revealing godly power, and everyone who believed

in his prayers would be healed. And someone who lost his money, if he would say, ‘O God of

Filәṗos, don’t let it be lost from me’, he would find his money. [The same is true] if his mule, his

donkey, his cow, sheep or goats, horses or camels would wander off. When they [the people]

would lay a ban on the wild beasts, saying, ‘By the prayers of Abunä Filәṗos, do not ravish our

wealth,’ then the animals we mentioned along with the beasts of prey would pass the night

together [peacefully] intermingling with each other. And if the name of Abunä Filәṗos is

invoked, no robber can steal.

[164] O my brethren, listen to the miracle that he [Filәṗos] performed before his death. There

was a widow in the country of Zәma, which is his [Filәṗos’ birth place. She heard about the

miracle that had been performed by the prayers of Abunä Filәṗos. This widow had a cow, and

she had nothing else except it. She would tie the cow next to [lit. ‘under’] her bed. And this cow

was very fat.

[165] One day, a thief saw this cow. When it became evening, he followed the cow to know

where it passed the night. As usual, the widow came out and took her in. When the hostile [thief]

saw the widow, he became happy for he knew that she had no husband or children, [no one]

except herself. When night came, the thief opened the door of the house, went inside, and

bridled the cow’s mouth. And he took it and kept going till morning. When the sun rose, he hid

in a wild place so that nobody would see him.

263
Ac 19: 11
227
[166] When the widow got up as usual, she looked for her cow, [but] she did not find it in the

place where it passed the night. Whereupon she cried out, saying, ‘O God of Filәṗos, my father,

help me, for you know that I have nothing except you. I used to gain food and clothing from it

[the cow]. O Abunä Filәṗos, do not put me to shame, for I have heard of your miracles.’ After

saying this, she spent that day in sorrow.

[167] When the sun went down,264 that thief came out of the wild place. Then he drove that cow

back down the [same] road that he had come, and it seemed to him that he was going to his own

house but he was confused [lit. lost his heart]. When the cow arrived at her original house, she

stopped, and it seemed to the thief that he had arrived at his own house. At that point, he called

out his wife’s name and said to her, ‘Open [the door] for me’. When the widow heard the voice

of the robber, she was terrified and said: ‘Yesterday you took my cow and today you have come

to kill me.’ When the cow heard the voice of its mistress, it mooed. Whereupon the widow

opened the door and saw the cow and the man standing [there]. Then the cow, knowing its own

home, entered the house mooing.

[168] Then the widow cried out and praised God, glory be to Him, who had helped [her] through

the prayers of the martyr Abunä Filәṗos. And her neighbors came and asked her, ‘What

happened to you?’ She said to them, ‘Behold the miracle God has done through the prayers of

Abunä Filәṗos! Yesterday he robbed me and today he returned [it] to me!’ And those people saw

the thief standing inside the widow’s courtyard. They seized the thief and said to him, ‘Why did

you take this widow’s cow?’ He said them, ‘I saw this cow eating grass in the field. And I

wanted it, and I spent the day keeping watch so as to know where it passed the night. When the

widow took it [the cow] and brought it into her house, I was happy, [because] I understood that

264
Mss ‘B & F’ say śäräqä ‘rose’, which makes no sense, but the rest mss yä‘arb ‘set or went down’
228
the widow lived alone. And again I heard her saying before she fell asleep, “O father Filәṗos, I

put my trust in your prayers; protect this cow that God gave me from robbers and thieves, for I

am alone.”

[169] Having said this, she went to sleep. And I was very happy because I knew that there was no

one who could help her. And entering the house, I took it out [the cow] and I went halfway to my

city. And when dawn came, I passed the day there in a deserted place. And when it was evening,

I got up to go to my house, with the cow walking before me. And it took the road that it knew, so

I followed and I didn’t know where I was going. When I arrived here, I thought I had arrived at

my own house, whereupon I called out to my wife. [But] when I heard the voice of that woman

[the widow], I was terrified. And now here I am, as you see me.’

[170] When those people heard this thing, they marveled. And they praised God who had done

this miracle through the prayers of Abunä Filәṗos. And they said to the thief, ‘Go and sin no

more, do not stray from righteousness!’265 And the woman continued praising God, who helped

her by the prayers of Abunä Filәṗos. May his help be with us, forever and ever, Amen.

[171] And now, listen again to another miracle that this Abunä Filәṗos performed when he was

alive [lit. when he was in the flesh].266 There was a certain widow who bred hens and she

supported herself by selling them. One day, a hawk came and took a hen. Then the widow

adjured it [the hawk], saying, ‘By the prayers of Abunä Filәṗos, the martyr of Christ, return my

hen that you took from me.’ And having said this, she spent the day trusting in his prayer. And

the hawk did not dare to eat [it], but went this way and that way carrying the hen.

265
Jn 5: 14
266
Sometimes saints can perform different miracles after their death.
229
[172] When it became evening, the hawk alit on the ground where it had taken the hen. Then, the

widow observed [it] and said, ‘This hawk that snatched my hen perhaps our father has bound it

in his prayers so that it should not eat [the hen].’ At that moment, the hawk arose, leaving behind

the hen it had snatched. And she took the hen and found it alive without any harm. And she told

her neighbors all that had happened. And she praised the Lord who had made a miracle through

the prayers of Abunä Filәṗos. May his intercession be with us forever and ever, Amen.

[173] And then, his reputation spread among all the nations, and anyone who believed in the

prayers of Abunä Filәṗos would get all his desires, whether man or woman. When they wanted to

make bread, they would adjure the fire not to burn the bread till they returned back after arriving

wherever they wanted; by his name it happened to them. If we were to write down one by one all

the miracles that God revealed through his [Abunä Filәṗos’] hands, we would never reach an

end; rather,267 we have omitted them in order not to be senseless and idle for the listeners.

[174] Now let us return to our earlier topic. Then the king’s soldiers took the blessed Filәṗos, and

brought him to the land of Qorqora (Qorqwara).268 And after putting him outside of the gate of

the city, they left him, and they spoke to the gatekeeper as the king had commanded. And he said

‘Yes, indeed.’ And the messengers of the king returned. Then Abunä Filәṗos went down to the

land of the nomads, and they are nonbelievers who kill everyone they find; however, God saved

the blessed one and he passed through the middle of them. And he arrived in the land of Tigray

when Täradә’annä ’Ǝgzi’ә was the governor of Tigray.

267
Jn 21: 25
268
Taddesse(1972, 82) indicates, Filәṗos of Däbrä Asbo was banished to Tigre in 1341 along this route, of which the
identity seems quite secure by the mention of the pass of Qorqwara, which is also appears in in the 1454 map
Egyptus Norelo at precisely the same spot: the country of the nomads who were pagans and killed all men(they were
the people of Doba). (Alvarez, the Prester John of Indies, 1961, pp.186-187; The momads people were lived in the
place where today’s North east Amhara and south east Tigray. (Kibrom, 2005E.C., 23)
230
[175] And there was fulfilled upon him the word of the gospel which says: ‘Blessed are those

who are persecuted for righteousness’ sake; for theirs is the kingdom of heaven.’269 And

choosing a place of silence to live in, he dwelt there. And the blessed one used to heal the sick

and the ill through the power of his prayers. And the Lord would hear his prayers and would

perform miracles and wonders not only to him but also to those who called upon his name in

faith.

[176] And in those days the governor of the land of Tämben,270 named Tä’amani bä-

’Ǝgzi’abәḥer271 had a very beautiful daughter whose right hand and right leg had been crippled

since the time she was born and she could not move about. And many noblemen wanted to be

betrothed to her when they saw the beauty of her face and the charm and excellence of her

beauty, so long as they did not know of her sickness; but when they found out about her sickness,

they left her. And her father and mother who saw her wept greatly, saying, ‘O our daughter, if

you were perfect like this [i.e. like your beauty], you would be fit for kings.’ This and the like

they said. And they [people] told the father of that daughter about the reputation of the honored

Filәṗos, saying: ‘We have heard about a certain monk, that he disputed with the king, and the

king exiled him from Shoa to here. And behold, he heals the sick; and if you wish her to be

healed, take her to him and he will heal [her] for you quickly.’

[177] When the governor of that land [the girl’s father] heard this speech, he was filled with joy

and said, “If he heals her, I will give him half of my wealth’; for the governor was very rich.

Whereupon he got up and carried off his daughter and many gifts. And he looked for the place

269
Mt 5: 10
270
Early history of Tämben to 17 century, (ተምቤን present official spelling, but also ተንቤን ‘Tänben’, certainly
the etymological, and previously current form, as attested in chronicles, documentary texts, and scholarly studies, cp.
Praetorius 1874, Littmann 1902) is a historical province in the region of Central Tәgray. Enno Littmann, “Tigriña-
Texte von Tanbên”, (Alessandro Bausi, Tämben in EAe, Vol iv, p.853)
271
Believer in God
231
where Abunä Filәṗos was and [the people] told him, ‘Now he is living in a place of silence that

he himself has chosen.’ When the governor arrived there, he sent one of the monks to Abunä

Filәṗos saying, ‘O Abba, allow me to approach you, for I am your servant who has come from

far away.’ And the messengers told [this] to the honored Abunä Filәṗos, and he responded, ‘How

does he know me? For I am poor, miserable and a stranger. However, if it is me he is looking for,

bring him.’

[178] And when the governor saw him, he bowed down to the feet of Abunä Filәṗos and said to

him, ‘O stranger Abba, are you the one from the country of Shoa who was exiled for the sake of

Christ and who is named Filәṗos?’ And he responded in humility of spirit, ‘Yes I am, by name;

but what do you want from me?’ And that man [the governor] said, ‘May your mercy come upon

me.’ Abunä Filәṗos said to him, ‘What are you saying?’ And the man said ‘I have heard about

you, that you heal the sick and all those who are ill and bestow strength upon the weak through

your prayers.’ And Abunä Filәṗos responded: ‘Who am I, a sinner that I should heal?’ Then the

governor said, ‘You holy men ‒ although you may raise the dead and heal the sick, it is your

habit to disparage yourselves and magnify others. However, I beseech through your prayers

“Help my unbelief!”272 according to the power the Lord has bestowed upon you.’ And Abunä

Filәṗos said to him, ‘May the Lord help you according to your belief ‒ but what do you want the

Lord to do for you through the hand of His servant?’

[179] The governor responded, ‘The Lord gave me a beautiful daughter, and the excellence of

her beauty is charming, but her right hand and right leg are crippled and she has not been able to

move about since she was born. And many noblemen wanted her to be their wife, but due to her

sickness they left her. O Abba, behold, I have brought her here, and help me however you can,

272
Thus Mark 9: 24. Turaiev’s edition, however, says ‘Help my belief’, with the word ‘belief’ repeated two lines
later. It is possible that one of two successive alifs (’i- ‘un-‘) may have been accidentally deleted here or not.
232
for I trust in your prayers; and accept this gift from the hand of your servant.’ The numbers of

gifts that he brought [were] one mule-load of fine flour,273 one cow-load of nug-seed, two mule-

loads of flour, three mule-loads of honey, fourteen donkey-loads of cereals; all these he brought

for him. But Abunä Filәṗos would take [only] what he could eat and secretly distributed it to the

poor, and he ordered his servant to give back his gifts to the governor.

[180] And Abunä gave the governor the pus from his flogging, searching for it in [his] dress. And

he said to him, ‘Take and anoint your daughter saying, “Be cured in the name of our Lord Jesus

Christ, the Son of the Living God; this pus with which I anoint you is the blood of the whipping

of faith that was shed as a witness of Christ.”’ Having said this, he gave it to him. Whereupon the

man went off, trusting with his whole heart and his whole mind. And he anointed his daughter as

Abunä Filәṗos had instructed him. Whereupon her hand and leg became strong and she stood

upright unharmed. And he said to her, ‘Go and return home in peace.’ And the daughter walked

upright on her foot, and her hand became like the other one. And the governor praised the Lord

because of the healing of his daughter.

[181] Then [the governor] arrived, greeted him and bowed down to the feet of Abunä Filәṗos,

saying ‘Behold, the Lord has saved my daughter through your prayers and entreaty.’ But Abunä

Filәṗos said to him ‘It is not because of my prayers and my entreaty she was healed, but rather

because of your good faith.’ The governor said again, ‘O Abba, send your disciple with me to

bring a gift which I will send to you.’ Then Abunä Filәṗos said to him, ‘Why? It is enough for

me what [you gave me] yesterday.’ But when he [the governor] importuned him extremely, he

sent a disciple called Bäkimos.274 And the governor was happy at this and, taking his daughter,

273
‘BDEF’ say ‘ṭaḥn’ meaning ‘grindstone’ but it is impossible, the rest mss say ‘ṭәḥn’ meaning fine flour.
274
He is the founder of Dima Giyorgis Church. According to a local legend, he drove away a female demon
Ǝmmäwәlad and performed many miracles, including one involving a super natural heavenly light, hence his name
Täkästä Bәrhan (light has been revealed.). He evangelized the area and founded a church dedicated to St.Mary in a
233
he went off with the disciple. When he reached his country, his servants welcomed him. And

they saw the daughter walking; and they told her mother, and she [the mother] went out and

welcomed her and embraced and kissed her. And there was great rejoicing in the house of the

governor. When they heard that the governor’s daughter had been healed, many people came and

made a great feast for the poor and the miserable. And as for the disciple, he [the governor] led

him to a beautiful dwelling.

[182] And early in the morning, after giving him fifty cows, flour, cereals and honey as before,

he [the governor] sent him off in peace. And he commanded his servants to drive the cows of the

disciple till he reached the dwelling place of Abunä Filәṗos. When the disciple arrived at the city,

he entered a market and found a man who was selling a gospel and he saw how beautiful it was.

And he said to that man, ‘Tell me the price of this gospel, so that I may give [the price] to you.’

And the owner of the gospel said, ‘Its price is fifty cows.’

[183] And the disciple thought, saying [to himself], ‘What do all these possessions matter to us,

if the Lord has given us our food and clothing which is sufficient to us? For we say, “We have

discarded the entire world”; but the Lord will laugh at us in light of all this hoarding of ours,

when we say, “Our father who are in heaven, give us today our daily bread.”’ 275 Having thought

[lit. said] this, the disciple said to the man, ‘Come, so that I will give you [the price].’ Whereupon

he gave him fifty cows and took the gospel. And he rejoiced at this, saying: ‘With the transitory I

have found the non-transitory, and with the perishable the non-perishable.’

cave at Dima, which was raised to the status of a gädam by aṣe Dawit II in 1395. The position of Dima Giyorgis was
changed to that of a däbr (cp. Cerulli 1943:1f; Gli Atti di Täklä Alfa., Annali IUO 2, 1943, 1-85,); (Joachim Persoon,
Dima Giyorgis in EAe, Vol II. P.162)
Taddesse (1972,202) also said, ‘The tradition about Täkästä Bәrhan, founder of Dima derive his origin from Däbrä
Asbo. He is said to have followed Filәṗos in exile to Tigray whence his master sent him to Gojjam. Here his original
name is given as Bäkimos which also appears in the text edited by Turaiev, pp222-3. Basset’s short text mentions
one Täkästä Bәrhan of Däbrä Sot as Filәṗos’s fellow exile. He is said to have been still active in the reign of of
Dawit. (R. Basset, Etudes sur I’historie d’Ethiopie, p.10)
275
Mt 6: 11
234
[184] Then he took those gifts that remained and presented [them] to his teacher. His teacher

asked him, ‘Isn’t there anything else besides this that he gave you?’ because he knew everything

in his [own] spirit. And his disciple said to him, ‘Actually, he did give me fifty cows, but looking

at those cows I thought, “Why all this for us, because we are [supposed to be] poor?” While I

was thinking this, I found the gospel in the market and I bought that gospel with them [the

cows].’

[185] And Abunä Filәṗos said to him, ‘It is not fitting what you did without my permission, O

Bäkimos; having lived with me all this time, why do you not know my mind?’ After this he said

to him, ‘Come now, bring the gospel that you bought and show [it] to me.’ And the disciple

brought the gospel and he showed [it to] him. The blessed Filәṗos said, ‘The gospel is fine; but

come I will show you!’ Having said this, he opened the gospel and he found the place where it

says, ‘For I was hungry and you did not give me [anything] to eat.’276

[186] ‘O Bäkimos, listen! Our Lord did not say, “Do not buy the gospel,” but rather he said, “For

I was hungry and you did not give me [anything] to eat, and I was thirsty and you did not give

me [anything] to drink.” Following this word, [Filәṗos said], ‘And you, take [it], ‡….‡ stay with

this gospel.’277 After this he said to that disciple, ‘Bring back my property to me, and return it

[the gospel] to him [the man you bought it from].’

[187] Whereupon Bäkimos took the gospel and went to the market, grieving. He said, ‘I have

unknowingly brought grief to my teacher. O my Lord Jesus Christ, help me at this hour.’ Having

said this, he entered the market. He found somebody who was looking for a gospel, to purchase it

for the amount of fifty cows. Bäkimos said to him, ‘I have a gospel which I purchased before for

the [same] number of cows that you [just] said.’ Then the two of them made an agreement with
276
Mt 25: 42
277
The grammar and the sense are not clear.
235
each other. And the man gave fifty cows to Bäkimos, and Bäkimos gave him the gospel. And

taking the cows he [Bäkimos] returned to his teacher rejoicing, for he had accomplished his

[teacher’s] wish.

[188] O my beloved ones, behold this miracle that He did for the holy people. For at the

beginning the disciple thought about not collecting the money, and his teacher [thought] about

the poor; both of them were thinking about heaven and not about the earth. After this his teacher

trusted in the Lord for returning those cows to him. And the disciple also did not hesitate, for

both of them had purchased the faith that is similar to a mustard seed, which can move mountains

and uproot fig trees.278 At that time Abunä distributed those cows to the poor and the miserable

through his prayers. After this, he said to his disciple, ‘O my child, understand [this], now the

gospel has been read in heaven through the mouth of the Holy Spirit, who knows the hidden

things.’

[189] In this way Abunä Filәṗos lived three years in that country where he was exiled. And his

fame was heard of throughout all parts of Tigray. After three years, King Amdä Șәyon died,279

and his son Säyfä Ar‘әd280 succeeded his father. Then King Säyfä Ar‘әd made a compact with

the bishop Abba Ya‘әqob not to go in his father’s way and to stay [i.e. marry] with [only] one

woman. This thing was good to the bishop, and he blessed him with all spiritual blessings.

[190] And at that time the bishop said to the king, ‘Now listen to me, to a thing which I will tell

you.’ The king said to him, ‘Please tell me.’ The bishop said to him, ‘Listen to what I tell you

278
Mt 17: 20
279
In 1344
280
1344-1371, some text say, ‘Säyfä Ar‘әd.’ His regnal names Nәwayä Krәstos, Qwäsṭanṭinos [Constantine]; he was
the son and successor of ase Amdä Șәyon I.Säyfä Ar‘әd’ broke his pact with the metropolitan Abunä Ya‘әqob by
marrying three women, and thus aroused the opposition of Ya‘әqob (consequently expelled to Egypt) together with
the monks Filәṗos, Aron and Anorewos (Turaiev 1908: 224, 137 [text]). Subsequently, the conflict with the monks
took another turn. The quarrel with Filәṗos was about the feast of the Nativity (Lәdät), to be celebrated on 29
Taḫәśaś (Turaiev 1908: 237f., cp. 229f. [text]. (Marie-Laure Derat, ‘Säyfä Ar‘әd’ in EAe, vol iv, p.568)

236
about Abunä Filәṗos, whom your father persecuted when he rebuked him that he should not

marry his father’s wife. And now send [messengers] to bring him, for he is the strength of the

country.’ The king said, ‘Let it be as you have said.’ And the bishop rejoiced greatly over this.

[191] Whereupon the messengers of the king went out and they arrived at the place where Abunä

Filәṗos was, and the messengers of the king fetched him and took him from where he was living.

And all the people of the country wept, for the bulwark of their country and the healer of their

sick was departing. Then they brought Abunä Filәṗos to the bishop. The bishop arose and

embraced and kissed him, and they both wept for a long time. And the bishop said, ‘Praise be to

the Lord who has let me see you in the flesh before my departure [my death], O Filәṗos.’ They

stayed [together] a few days talking about the greatness of the Lord. And the bishop sent him to

make a compact with the king that he should stay with [only] one wife. And Abunä Filәṗos said

to him, ‘You have spoken well, but it seems to me that he will not keep his word.’

[192] After this the bishop sent the blessed Filәṗos to return to his country. And Abunä [Filәṗos]

returned with gladness, and by the good will of the Lord he arrived at his monastery, at the tomb

of Abunä Täklä Haymanot who was his spiritual father. And his servants rejoiced when they saw

him, and it seemed to them that he had risen from the dead. And after few days, a man called

ZäAmanuel rose up. This ZäAmanuel was so called only in name, but not in deeds. For he misled

the king, saying, ‘You cannot remain with one wife; for you are a king, and a king is commanded

to marry three wives.’ But [actually] the command of our Lord Amanuel [Jesus] is not like this.

For His word is righteous and all His ways are straight,281 and there is no injustice with Him.282

This ZäAmanuel [was the] bearer of the name of our God in name [but] rejecter of His

commandments, which our Lord himself entrusted to His apostles whom he appointed as His

281
Jn 17: 17
282
Ps 92: 15
237
brothers and inheritors, saying, ‘If you love Me, keep My commandments.’283 If this man had not

been a rejecter of our Lord’s commandments, he would not have permitted him [the king] to

marry three wives at the same time, saying, ‘[It is] commanded to the king, but not to

everybody.’ And in this he set himself up as a personification of God;284 and he did [not] fear285

His kingdom, and he rejected the poor because of their poverty. And let this be far from our God!

[193] [But] where did ZäAmanuel get [this idea], that ‘Kings are commanded to marry three

wives?’ After the revelation of a messianic law? Is it from the book of the covenant?286 or from

the gospel? or from the epistle of the apostles? or from the words of their companion Paul who is

called the ‘tongue of perfume’ [epithet of Apostle Paul] Is it from [the book] of Didәsqәlya

[Didache], or from the book of Sinods,287 which are accepted by the holy Church? When we

searched for this commandment in books which teach about virtuous deeds and which speak

righteous words, we did not find that we should reject his teachings. That is why we called

ZäAmanuel ‘bearer of the name of our God [but] rejecter of His commandments’, following the

283
Jn 14: 15
284
Partly because he bears the same name as God.
285
The Gәʾәz has zä-yәfärrәh ‘who fears’, which however might graphically represent zä-’i-yәfärrәh ‘who does not
fear’.
286
The EOTC has accepted 81 canonical books; 46 are books of the Old Testament and 35 are books of the New
Testament. Among the 35 books of the New Testament eight of them are called ‘The books of the Church Order’:
these are, The Order of Zion (1), The Commandement (Tәzaz)(1), Gәșw (1), Abṭәlis (1), Books of Covenant (2),
Clement (Qälämenṭos) (1) and Didache (Didәsqәlya) (1). The books of covenant have two parts; the first part has 59
articles, and the second part has no articles and it narrates about priesthood and eschatology. Didache, comes from
the Greek word ‘Didәki’ meaning ‘Teaching’. It also known as ‘The Teaching of the Twelve Apostles.’ It was
written in the 1st and 2nd centuries and has 43 articles. Sinods contains the four books, these are, The Commandement
(Tәzaz), Gәșw, Abṭәlis and The Order of Zion. This book has 71 articles. (The EOTC Faith, Order of Worship and
Ecumenical relations, 1996, pp. 46-47; and Daniel, 2006E.C, p.269)
287
Sinodos’, probably the older form, from Greek, suvnodo", ‘assembly, meeting, council’) is the most important
canonico-liturgical collection of the Ethiopian Orthodox (Täwaḥәdo) Church. It includes a large body of writings
dealing with various aspects of ecclesiastical practice, such as appointment and functions of the hierarchy (from the
reader to the patriarch), liturgy (esp. baptism and mass), prayer, Biblical canon, moral teachings and disciplinary
rules, often attributed to the authority of the Apostles (these texts of the Sinodos together with the Didasqәlya and
the Testamentum Domini [Kidan Zäәgziәnä Iyäsus Krәstos], constitute the “Pseudo-Apostolic literature”) or to
influential characters, such as St. Clement (Qälemәnṭos, a disciple of St. Peter), or Hippolytus of Rome. The S. also
comprises writings of Church fathers and canons of ecumenical councils and regional synods of the 4th cent.
(Alessandro Bausi, ‘Senods’ in EAe, vol IV, p. 623)

238
words of the apostle John who said, ‘Whoever says, “I have loved the Lord,” but does not obey

His commandments, is a liar.’288 We could have brought many witnesses about this matter from

the Old and the New [Testament]; however, we have left it, so that the matter may not be too

long.

[194] Let us return to the previous point, [regarding] what ZäAmanuel advised the king. When

ZäAmanuel said to the king, ‘It is fitting for you to marry three wives,’ the king replied, ‘What

shall I do, for made a compact to marry only one woman?’ And this disdainful person said to

him, ‘Do not despair, I will discuss with the bishop; he is not fitting to be a bishop, and in this

cause I will justify you.’ The king was pleased by this wicked counsel and he summoned the

bishop deceitfully, saying, ‘Come, respond and argue a case against this fellow of yours who said

to you, “You are not fitting to be a bishop.”’ When the bishop heard this, he cried out and wept

extremely, and said, ‘Now the prophecy of my beloved Filәṗos is fulfilled.’ And the bishop Abba

Ya‘әqob sent to the king, saying, ‘Wait for me for forty days, and then I will come to you.’ And

the bishop sent a message to Abunä Filәṗos, saying, ‘Come to me quickly bringing your

disciples, those eleven teachers, so that we will take counsel together about the faith; for a man

has arisen among the sorcerers and he has led the king astray as regards marrying three wives and

eating on Wednesday and Friday.’289

288
1Jn 2: 4
289
There has been no previous mention of fasting on Wednesday and Friday. However Historical traces have
remained of struggles around fasting on Christmas Eve. The Acts of abunä Filәṗos report a discussion between the
Saint and așe Amdä Șәyon I and his clergy: the Emperor’s party was against fasting, but in favor of a two-day feast,
on 28 and 29 Tahәśaś, corresponding to 28 and 29 for the celebration of Christmas in the Coptic Church ( cp. Conti
Rossini 1940:93f. and n. 4). The reasons behind that, only alluded to in the discussion held by Filәṗos and his
adversaries, are more explicit in the Sәnkәssar: on account of both the exact time of Christ’s birth (“… for the
Nativity took place in the last part of the night of the 28th day, and in the first part of the 29th day”) and of the
difference between regular and leap years (two feast days were in fact argued for by “our fathers and doctors of the
Church.” (Steven Kaplan – Emmanuel Fritsch – Gianfranco Fiaccadori, ‘Lәdät’ in EAe, vol, 3, p.539). But it is
wrongly recorded as the discussion between the Saint and așe Amdä Șәyon I, during that time the king was already
died, it should be his son king Säyfa Ar‘әd). Carlo Conti Rossini, “Sulle mission domenicane in Etiopia nel secolo
XIV”, Atti della R. Accademia d’Italia. Rendiconti ser. 7a, 1, 1940, 71–98,
239
[195] Whereupon Abunä Filәṗos called the eleven teachers and went quickly and arrived to the

bishop. Then they saluted in a spiritual salutation. And the bishop informed Abunä Filәṗos of

everything that the king had said. And he also [told him] how he had put off the king, saying,

‘Wait for me until the appointed day.’ When Abunä Filәṗos and the eleven teachers heard these

words through the mouth of the bishop, they said, ‘First let us pray, because He [Jesus]

commanded us, “Pray so that you enter not into temptation;290 for prayer is the foundation of

action and the end of action”’. Then they agreed on this counsel, to pray to God for forty days.

[196] When the forty days passed, the king sat on his throne of state dressed in his robe of state.

And then he commanded to bring the bishop with the adorned Filәṗos. And there was a great

assembly of the troops of the king, the bishop, the appointee priests and the teachers of the

church. Whereupon there arose the disdainer of the commandment, ZäAmanuel, and he said,

‘You Abba Ya‘әqob, you are not fitting for appointment as bishop of the great country of

Ethiopia.’ And he said this to him three times. And the bishop, Abba Ya‘әqob, became silent for

a long time.

[197] And then he [the bishop] arose and replied through the Holy Spirit, and he said to the king,

‘Choose one of three actions’; and he replied, ‘What is this?’ And the holy man said, ‘I do not

speak with this rebel against the commandments, who puts his mouth on the sky [lit. insults the

holy people], and moves [his] tongue to and fro on the earth,291 and also prefers being partial to

man rather than to God, seeking honor for himself. Choose as I have said to you, O king; keep

the covenant between me and you, by marrying one wife; or if you refuse this command, kill me

by the sword or else exile me to my country.’

290
Mt 24: 41
291
Ps 73: 9
240
[198] After saying this to the king, the bishop Abba Ya‘әqob cursed ZäAmanuel and he

anathematized him with the anathema of the apostles. Whereupon the disdainer of the

commandment arose and said to the king, ‘Say to him [the bishop], “Let me counsel you [i.e.

think again].”’ Whereupon the king said to the bishop, ‘Tomorrow I will tell you what I counsel;

but today go in to your dwelling.’ After this the bishop, Filәṗos and all the priests returned to

their dwelling. Then this man, the enemy of righteousness [ZäAmanuel], counseled the king to

send the bishop to his country; and for those teachers that were allied with him, he should exile

them from their position. And the king was pleased by this counsel. And in that night before

dawn, this cursed counselor of the king fell ill and all his flesh became leprous and he died in his

anathema like Arius,292 saying, ‘Ya‘әqob and Filәṗos have pierced me with their cross.’

[199] And in the morning the bishop came and said to the king, ‘What do you counsel for me?’

The king replied, ‘You are [hereby] exiled from my country, and return to your country.’ Then

the bishop said, ‘You counseled well upon me. I would have desired that you kill me rather than

to return to my country, but let God’s will be done.’ Then he took the adorned Filәṗos and all the

congregation of the church and those eleven teachers, and they entered into the church. Then the

bishop said to them, ‘Behold, a great persecution has come upon us from the heretics and the

rebels. And now what do you say? Will you heed my word? Will you accept my counsel? Or

not?’ And they all said in one voice, ‘O Abba, where shall we go by your command? Whether we

are exiled or we die, we will do everything that you tell us.’ Then the bishop Abba Ya‘әqob said

to them, ‘Do not associate with rebels and heretics who say to you, in case of Christmas, ‘Eat on

Wednesday and Friday.’ After saying this he commanded them to burn seven lamps.

292
According to the church tradition he was condemned as a heresy by 318 Orthodox Church fathers in 335 in Nicea
and finally he died when his intestine was tipped out.
241
[200] And he said to them, ‘Earlier I appointed Filәṗos the head over all of you, like Peter, and

now I am going into exile to fulfill the word of our Lord that says, “When they exile you from

one city, flee to the next; for the cities of Israel will not be used up.”293 When I am in exile, let

Filәṗos be for you in my place. And everything he tells you, do [it]. If you transgress my word

and the word of my beloved Filәṗos, may God make you like lost ones.’ And saying this, he

extinguished the seven lamps. And they all said Amen.

[201] And then they again lit the seven lamps and extinguished them, seven times.294 And he

adjured all of them under threat of excommunication not to separate from each other. And he had

them enter into the presence of the arc of the covenant for them to swear again. And after doing

this the bishop arose and took hold of Filәṗos’ neck and they embraced each other and wept

bitterly for a long time, until all those who were with them and who saw [it] marveled at their

great weeping.

[202] And then the bishop Abba Ya‘әqob kissed Filәṗos on the head, [saying] ‘So then, O my

beloved, henceforth we shall not see one another again in the flesh but rather in the kingdom of

heaven. However, if you get there before me, intercede for me, so that I will come to you; and if I

get there before you, I will entreat for you, so that you will come to me.’ And saying this, he

kissed his head and his eyes. Then Abunä Filәṗos said, with his tears pouring down and washing

his clothes. ‘O my father bishop, let this ink of tears be written in your heart to remember me

always, day and night. O my father, I beseech you and I take leave of you, for you have been for

me a father and teacher in the place of my father Täklä Haymanot.’

293
Mt 10: 23
294
The EOTC uses lamps or candels during the liturgy time, but it is not clear why the bisop lit and extinguished the
seven lamps seven times.
242
[203] And he [Filәṗos] said to him, ‘Woe unto me! for he [Täklä Haymanot] was separated from

me by death, and now you in turn will be separated from me in life. Henceforth I shall no longer

find anyone ‡….‡about faith. Woe unto me! henceforth I will eat bread with tears, for I will have

buried two priceless precious pearls [i.e. two fathers], one in death and one in life. O my father

pray, for me, for you have sown me in stony ground that has no soil, and you have planted me

among thorns and thistles.’ And Abunä Filәṗos wept, saying this and the like. And then Abba

Ya‘әqob said to him, ‘O my beloved, do not fear; even if we cannot meet in the flesh, we will

meet in spirit in the kingdom of heaven. And you will conquer in the combat against the

Adversary through the prayers of Abunä Täklä Haymanot and through the entreaty of the saints

of old who will be with you forever.’

[204] And then they gave peace to each other and saluted in a spiritual salutation. After this

Abunä Filәṗos and the eleven teachers sent off the bishop Abba Ya‘әqob to go to his country in

peace, and by the will of God he returned to the land of Egypt. And when he arrived he opened

the door of his house, and he entered and found that the heaped-up coals, which he had covered

over when he came to the land of Ethiopia, had not gone out for seven years. Let his prayers and

the power of his help watch over us whenever we go out and come back, forever and ever Amen.

[205] And having sent off this bishop, Abunä Filәṗos went to the king. And the king said to the

blessed one, ‘Perform the sacrifice in the morning on Friday and Wednesday, whenever the feast

of Gena295 comes together with them [i.e. falls on Friday or Wednesday].’296 And our blessed

father said to him, ‘What is the reason that I should do this?’ And the king said, ‘Because today

is our Lord’s birthday.’ And the blessed one replied, ‘Is our Lord’s birthday two days? We do not

295
The word Gäna comes from the Greek word, ‘Gena’ meaning Lәdät (Nativity); Many documents in the EOTC
say ‘ Taḫәśaś 28’ is the feast of Gena and ‘Taḫәśaś 29’ is Christmas (Daniel, 2006 E.C, 273).
296
Wednesday and Friday are normally fasting days; the king says that if Nativity comes on one of these days, then
the Nativity feast should occur, taking precedence over the fast.
243
say that He was born on two days, but rather on one day. And this date is known by all the

faithful, which is the 29th of Taḫәśaś, not the 28th [January 7th, not 6th]. When we celebrate His

birthday every year, we do not celebrate saying ‘He was born in every year,’ but rather [we

celebrate] so as not to forget the commemoration of the birth in flesh of our Lord Jesus Christ

[who was born] from our Lady, the holy virgin Mary, to save Adam and his seed. And [His birth

date was] after the completion of 5500 years since the creation of the world, at the time of the

reign of Augustus Caesar,297 king of Rome, whose name means ‘brightness’ [Gәʾәz ṣädal],298

and at the time of Herod the Edomite who reigned in Jerusalem.

[206] Likewise, the church also celebrates the commemoration of our Lord’s baptism at a certain

time every year so that the next generation will not forget [about Christ’s baptism]. If our Lord’s

baptism were not one299 ‒ which was in the fifteenth year of the reign of Tiberius Caesar,300 and

when Herod the Third was king of Galilee, and when Caiaphas and Annas were the high priests ‒

so that our document of sin might be erased (Blotting out the handwriting of ordinances)301 and

our old creation would be renewed through our [re]birth from Her [Mary] and from the Holy

Spirit.302 [Even though] we celebrate the commemoration of the crucifixion, death, and

resurrection of the Lord every year, it is not that He is crucified, dies, and is resurrected every

year. Rather, he was crucified once, died, and was resurrected. And after this He will not die

again, as it has been said, ‘Death cannot hold him.’303 But we shall act so as to commemorate, for

those who come after us, the existence of a true thing, [namely] that He was born, baptized,

297
Lu 2: 1
298
Actually the Latin word augustus means ‘consecrated, dignified’.
299
There seems to be no ‘then’-clause to accompany this ‘if’-clause.
300
Lu 3: 1
301
Col 2: 14
302
The original birth of Adam is said to have been accompanied by a ‘document of sin’, which is now erased by the
second birth, from Mary. The ‘old creation’ is our existence before the coming of Christ; it is ‘renewed’ when we are
reborn to become a new creation.
303
Ro 6: 9
244
crucified, died, and was resurrected, for those who are after us.304 But you said, O king,

‘Celebrate the feast of Christmas on the Eve of Christmas,

[207] which is Gena, by administering the Eucharist at dawn and by rejoicing in the eating of fat

foods.’ But the Book of the Apostles commands fasting [on Christmas Eve?], and abstaining

from eating meat and drinking wine, and offering of the Eucharist as [is done] on fasting days305

and in the 40 holy days [of Lent] and on the day that is the eve of [Christ’s] baptism.306 Therefore

I do not accept your command, for me to abandon the command of the book.’

[208] And the king said to him, ‘You always disregard the king’s word. So, in what way does the

book say that He [Jesus] was born on this day? If you will not agree with me, be exiled from my

country. But if you agree with me, I will honor you.’ And Abunä Filәṗos said to him, ‘O king, by

saying “He was born,” do you want to eat without understanding the meaning? If you don’t want

to understand the power of this thing, eat during the 40 fasting [days], Friday and Wednesday,

and after that you will fast. But I do not want your honor and I shall not hear your words. For you

have violated the word of [your] oath and you have broken your covenant whereby you said, ‘I

will only marry one woman’; but now you have married many and you have told a lie before

God, not man. And I will not consent or agree about eating on Christmas. I would rather be

exiled for the sake of the faith. Do with me as you wish.’

[209] The king commanded him to be exiled. And they exiled him along with the eleven

teachers, his disciples, to the land of the Arämayat [gentile], and they left him there. And he

[Abunä Filәṗos] stayed there with his students for three months eating grass like an animal. One

304
This phrase ‘for those who are after us’ appears to be a repetition of what was just said in the text.
305
On fasting days and Lent the Eucharist is not administered in the morning.
306
Haymanotä Abäw Zä śälästu mәt (The Faith of the Fathers of 318)
245
day a pagan307 drew his bow to shoot Abunä Filәṗos and kill him. A widow stretched out her

hand and said, ‘Leave my teacher’; whereupon the arrow entered and pierced her arm and the

holy woman died. And the word was fulfilled that our savior said, ‘He who gives up his life for

his friend.’308 And the holy man cursed the pagan, whereupon he split [in two] and died.

[210] After three months, they told the king about the monks and nuns that had been killed. The

king commanded [his servants] to bring Filәṗos. And they found him casting out demons,

whereupon they took him along with the eleven teachers, his disciples, and brought him in to the

king’s presence. When he arrived to the king, he [the king] said to him, ‘Do you [still] not heed

my word about Christmas?’ And Filәṗos responded, ‘Have you [still] not heeded the word of the

Book that says, “Do not collaborate with the gentiles who say ‘Let us eat and drink, [for]

tomorrow we die’”?’309

[211] And he said again ‘You [all], be watchful and do not break the fast in case of holidays.

Because of this matter, I have already been exiled before. [But] you, you who exiled me for the

sake of faith, you have not turned aside from your error, and I have not changed my faith and my

previous stance. Do with me as you wish.’ At that time the king commanded [his servants] to

take the blessed one from his palace and set him in the middle of an island that is found in Lake

Zәway310 until he would recant [and agree] with the king’s will. And if he would not heed the

king’s command, let him die an evil death there.

[212] And after this they took Abunä Filәṗos and brought him there and bound him in chains.

And he stayed there chained for six months. And God performed miracles and wonders through

307
The Gәʾәz text said, ‘Tänbalatawi’; and according to Getatchew Haile translation, he was ‘Muslim’ (Getatchew
Haile, The Translation of the Relics of Abunä Filәṗos of Shoa, p.104)
308
Jn 15:13
309
1Cor 15:32
310
The copiest said sometimes ‘Zoy’ and sometimes ‘Zәway’
246
[lit. upon] his hands, until all who called upon his name and believed in his prayers were healed

from all their illness[es]. And among the miracles and wonders of Abunä Filәṗos that he

performed while he was at Ziway [are the following]:

[213] At the gate of the seashore, there was a pagan who did not believe in Christ. And he had

one child who was possessed by a demon, and it drove him [the child] very mad. Many

magicians were unable heal [him]. One day [that evil spirit] shouted through the mouth of this

child, saying, ‘If the chained Filәṗos does not come, I will not come out.’ When the pagan father

of this boy heard these words from the mouth of this boy who was possessed by a demon, he

arose and searched for [the place] where Abunä Filәṗos was. And he found the holy one with his

leg bound in iron chains. And the pagan said to Abunä Filәṗos, ‘O father, help me. Come with

me; for [the evil spirit] has possessed my son and has driven him mad.’ And Abunä Filәṗos said

to him, ‘I cannot go, for I am chained.’ And the pagan replied, ‘If you do not come with me, my

child will die.”

[214] Abunä Filәṗos replied, ‘Even if I come, if you do not believe in the faith of Christ, he will

not be healed.’ And the man said to him,311 ‘If my son is healed by your prayers I will do

everything you tell me.’ Then the holy man took water and washed his hands, and he gave the

pagan [the water] and he said to him, ‘Go and sprinkle your son, saying, “In the name of Christ,

the Son of the living God, who was begotten from the holy virgin Mary, you demon, depart! says

to you the chained Filәṗos for the sake of His holy name.” And when the child is healed, come to

me together with this son of yours, your wife and all the people of your household, to be baptized

in the name of the Father and the Son and the Holy Spirit.’

311
Turaiev’s edition has ‘said to them’.
247
[215] When that pagan arrived to his house, he found his son cutting his flesh with stones. When

the demon saw his father holding the water with which the holy [Filәṗos] had washed, the demon

yelled through the mouth of the child, saying, ‘O Filәṗos, first you cast me out from the son of

Marit. And when you cast me out from him, I left that country because of you, and I fled here.

And fleeing, I did not enter a house of the faithful, but rather I entered the house of a pagan. So,

what shall I say? Only do not burn me with the fire of your prayers; because of you, I will depart

quickly.’ When the pagan heard those words of the demon, he sprinkled his son, saying, ‘I

sprinkle you in the name of Jesus Christ, about whom Filәṗos preaches.’ Whereupon the demon

departed from the child, burning like fire, and then he disappeared like smoke. Soon after, the

child woke up and they gave him something to eat. And at that time he was healed.

[216] When the pagan wanted to be baptized with all the people of his household, his relatives

came and said to him, ‘Why do you abandon your faith by reason of this little deed?’ Because of

this, he decided not to go to our father and he did not believe in Christ. When Satan saw this

thing, that the pagan did not believe in Christ, he brought seven other demons that were more evil

than the first. And they entered and they took possession of his child, his wife, and all the people

of his household. Then this pagan wept saying, ‘If I were to go [to him], he would not accept me,

for I did not obey his command that he said me, “Take Christ’s baptism.”’ The pagan sought to

offer another reason, saying, ‘Let me go and say that the demon refused to leave my child, let

alone to come out from him, and [from] my wife who is crazy,312 and from all the people of my

household.’ And adopting this plan which is false, the pagan went to the holy Filәṗos, and he told

him what we have said earlier.

312
Turaiev’s edition says ‘‘Ǝmnehu bәsit ‘Ǝbdt’ Come out from him, the crazy woman’, which makes no sense.
Either ‘Come out from him, the crazy man’ or ‘Come out from her, the crazy woman’.
248
[217] At that time the holy Filәṗos understood through the Holy Spirit that dwelt upon him, and

he said to the pagan, ‘Why do you lie and tell me deceptive things and words? Do you think that

I do not see through you? For the spirit of God is upon me, who knows the hidden [things] and

reveals everything of the heart. O son of destruction, listen, O son of destruction, didn’t your

relatives say to you, “Why do you abandon the law of your fathers by reason of this little deed?”

And when you listened to those words, you decided not to come to me. And for this reason, God

allowed the demons to dwell in your house. For everyone is repaid according to what he has

done.’

[218] When this pagan heard these words, he fell on his face and bowed down before Abunä

Filәṗos. And he said to him, ‘O father, forgive me. I did wrong and I did not know that you are

omniscient [all-knowing] like God who knows the hidden things which are inside the heart of

man. But have mercy upon me. After this, I will do everything that you tell me, and I will not

transgress your commands.’

[219] And Abunä Filәṗos said to that pagan, ‘How can you compare me, a person such as

yourself, to God? For I am dust and ashes, who is chained for the sake of Christ, preaching the

faith in His name. But, know yourself. You lied once. Do not sin anymore so that nothing worse

will befall you.’ And saying this, he took the water and washed his [own] bound hands and feet.

And he told him, ‘Go, taking water, and sprinkle him [to do exorcism] like before.’ And that

pagan went off joyfully. And he found his child, wife, and the people of his household biting

each other like dogs.

[220] And he stood at the gate of his house, and first he called out, saying, ‘In the name of the

Father, and the Son, and the Holy Spirit that Filәṗos believes in, I too believe in Him. O you evil

spirits, leave my house.” And having said this he sprinkled them all. Whereupon the demons fled

249
from them. And it was quiet in that [house]. Then that pagan took his wife, his children, and all

the people of his household and went to Abunä Filәṗos. When they arrived to him, they believed

in our Lord. And he baptized them all, and he commanded them to partake of Christ’s flesh and

blood. And after partaking of the Eucharist they went in peace to their homes. And they

continued to believe in Christ until the day of their death. And afterwards they brought him to the

island of Ziway, and six months went by and he was [still] chained.

[221] And the king sent messengers to bring Abunä Filәṗos. When they brought him the king

said, ‘Now, will you not collaborate with me?’ And he replied, ‘For what reason should I

collaborate with what you say, “Eat on Wednesdays and Fridays”?’ If I collaborate with you

when you are doing things like this, it is better for me to die.’ When the king heard this, he

became furious313 at Filәṗos and at all the Orthodox fathers or who were of the Orthodox faith 314

who had been cooperating with our father. The king ordered them to be separated. He said, ‘My

soldiers, go down from these people who are cooperating with this monk, so that we may fight

with those [other?] people who have become an enemy to me through the advice of this monk.’

At that time, these Orthodox fathers went down taking315 tree bark, saying, ‘We are the people of

God.’ And their number was 10,000,000.316 And the king’s solders went down taking [their]

canteens (of water), saying, ‘We are the king’s soldiers.’ And the king’s soldiers were

313
Here the text has ‘and he said’, which does not seem to make sense.
314
The Gәʾәz says ‘Rәtuanä Haymanot’; The book of the translation of the rilics of Abunä Filәṗos narrates the
following, ‘When they saw Abunä Filәṗos exiled to one land after another all the (army called) Ǝllä Zäq wnin who
were of the Orthodox faith, shouted saying, ‘What is the crime of the blessed Abunä Filәṗos that they exile him to
one land after another? We too, will die with him by the death he will suffer.’ When the king heard this, he gave an
order that the Ǝllä Zäqwnin and his private soldiers be separated from each other. At that time the Ǝllä Zäqwnin came
down, bonneted with barks of trees (and) saying ‘We are the Ǝllä Zäqwnin who do not celebrate the Nativity of
Christ on two days, as Abunä Filәṗos has objected.’(Getatchew Haile recorded, The Translation of the Rilics of
Abunä Filәṗos of shoa, p.105). Getatchew Haile says these ‘Ǝllä Zäqwnin’ are probably levies who came from
different regions.
315
The verb is täqṣilomu, a gerund from täqäṣṣälä, whose meaning is not clear in this context. It must be possible to
täqäṣṣälä both tree bark and a canteen of water, since the same verb form occurs twice; this suggests the translation
‘take’, but this meaning does not appear in the dictionary. It is also not clear what is meant here by ‘go down’.
316
In Gәʾәz, we would read this as tә’әlfit;(Kidanewold Kifle says this number ሺህ፡ እልፍ or እልፍ፡ ሺህ)
Getatchew Haile translates as 1000 myriads.
250
3,000,000.317 And the king commanded them to bring him a horse for him to mount to fight

[against those people].

[222] Whereupon the queen arose and ran into his royal tent. And her clothes were torn;318 and

she took hold of him said, ‘Is it true that you said “I will fight with the people of God”? This is

not a good idea.’ And when she said this to him, he abandoned [this idea]. And [he said], ‘What

should I do with this monk? If I leave him, he will misguide all the people and he will turn them

toward him. Rather, let him be exiled and let him not dwell in my palace or in his monastery.’

And then, he commanded them to take him [Abunä Filәṗos] down to a town in Damot called

Gämasqe,319 which was a town of pagans. And he said, ‘After you deliver him there, kill him and

we will be rid of him.’ And at the moment that the king commanded [this], they took the holy

Filәṗos to that town whose name we have just mentioned. And he stayed there for one year

preaching the word of the faith.

[223] One day when the blessed Filәṗos was on the downhill road of Gämasqe, there came upon

him a brigand among the black-faced pagans, and taking [his] spear and shield, he came rushing

[upon him]. And he approached face-to-face with Abunä Filәṗos. At that time the holy man

cursed him with the sign of cross, saying, ‘May God bring you low and split you into two parts.’

At that time that black person rushed upon him, wanting to throw his spear at the holy man. But

while he was rushing down, he split in two, holding the spear in his right hand and the shield in

his left hand; one half of his body remained suspended above, while the other half of his body

together with his legs remained on the ground.320 Whereupon this accursed person cried out,

saying, ‘I considered bringing death upon God’s holy man, [and so] all this has befallen me.’

317
In Gәʾәz, we would read this as śälästu a‘әlafat, which Getatchew Haile translates as 300 myriads. These
numbers are surely enormously exaggerated.
318
In other mss we read ‘his clothes’ but it is not explained why the king’s clothes are torn.
319
The text sometimes mistakenly says “Damascus”.
320
Was he split in half vertically or horizontally? The text seems to imply both things.
251
And saying this, he collapsed and died. And all the faithful who saw and heard [this] were afraid,

and they praised God who works miracles and wonders through the hand of His servant, the holy

Abunä Filәṗos.

[224] After one321 year, a bishop named Abba Sälama322 came from the land of Egypt. Upon

arriving there, he assembled all the dignitaries of the church and said to the king, ‘Where is the

bishop, the high priest and the first martyr? For the Holy Spirit [told me] of his virtue through the

mouth of the bishop Abba Ya‘әqob, saying, “You will find a man of God named Filәṗos, who is

the pillar and the foundation of the holy church. For his sake the rain falls on the earth, and the

trees of the forest give fruit, and the blessing of milk, honey, and grain is given to mankind, and

the grass to animals. If he is not to be found in the land of Ethiopia, the whole country will

perish. But his prayer is accepted like incense before God, to protect her [Ethiopia] from

321
Ms ‘D’ and ‘H’ say әmdәhrä ‘፬’ ‘amät (after four years), but the rest mss say әmdәhrä ‘፩’ ‘amät (after one year)
this difference maybe happened by calligraphically.
322
Abba Sälama (also known as Sälama Mätärgwәm, ‘Sälama the Translator’, sometimes Bәrhanä Azeb, lit. ‘the
light of the South’, or Sälama . II) was Metropolitan of the Ethiopian Orthodox Täwaḥәdo Church from 1350 (Conti
Rossini) or 1348 (Chaîne), under așe Säyfä Ar‘әd, to 1388 or 1390, respectively (for a date before 13 August 1388,
Fiaccadori 1989: 151, 163). He succeeded abunä Ya‘әqob, who had been expelled in 1344, and was followed by
abunä Bärtalomewos. At the very beginning of his career, Sälama was involved in protecting abunä Filәṗos of Däbrä
Libanos of Šäwa from the exile to which he had been condemned by Säyfä Ar‘әd; this fact, in turn, must be viewed
in the framework of the tie established between Däbrä Libanos and the Coptic Church, in an anti-Ewostatean (anti-
Sabbath) function. Sälama’s predominantly “Egyptian” activity, amply demonstrated by his restless activity as
translator or promoter of translations of texts from Egyptian Arabic into Gәʾәz (which brought him his nickname
Mätärgwәm), should be considered in the same perspective. Apart from a great number of translations from Arabic
into Gәʾәz, Sälama is credited with one original writing, the “Homily on the deceased” This is read over the dead,
after the prayer upon them). It was first published by Conti Rossini (1904: 248–52, no. 18). This work is inserted in
all copies of the Mäșhafä gәnzät. Among the most important activities of Sälama is the revised translation of the
Gәʾәz Old Testament. This revision, called since Dillmann the “Vulgar recension”, was made during the 14th cent.
on the basis of an Arabic text, which itself was revised after the Syriac version (Pšitta) and therefore gives a false
impression of original “Syriac” readings (cp. Bible translation; Syrian infl uences). The translations ascribed to
Sälama are Hagiographies, Homilies, MäȘhafä gәbrä hәmamat, Filkәsyus and the like. (Paolo Marrassini,‘Sälama’
in EAe vol. IV, pp.488-89; Carlo Conti Rossini, 1904, RRALm ser. 5a, 13; Taddese, 1970, JES 8).

252
affliction.” And you, O king, do all that he tells you and do not trespass against his words, for the

Holy Spirit has appointed him, like Peter, [to be] the head of apostles and the head of heads.’323

[225] And the archbishop [Abba Ya‘әqob] said to me, ‘You are blessed, you who go to meet

God’s holy one, Filәṗos; for I always see the Holy Spirit descending upon him time and again,

and the angels placing three crowns on his head. Blessed is he whose lot it is [lit. who receives

the lot] to salute his hands and feet. Where is [the one who is] the country’s strength, the bulwark

of the faith, the healer of the sick? Where is the strength of the weak, the consoler of the

brokenhearted? Where is [the one who is] a father to the orphan [lit. child of a dead person], and

who ends the troubles of the elderly, and who judges the oppressed with truth and

righteousness?’

When the bishop said all this and the like to the king, the king was terrified and dumbfounded.

And then the king spoke to the bishop [saying], ‘When this Filәṗos disputed my words and

disobeyed my commands, I exiled him from his seat and I commanded him to be settled in

another town which is under my authority.’

[226] Then the bishop said, ‘Unless Filәṗos is present here, I cannot perform the service of

priesthood.’ Whereupon the king sent messengers to bring him. And the messengers found him

in the town of Gämasqe, teaching the people. And the king’s messengers brought the holy

Filәṗos to his palace. And the king sent for the bishop to come to him for a meeting. And the

bishop and the dignitaries of the church came, and he met Abunä Filәṗos and he greeted him

323
The Gәʾәz text says, ‘rә’әsä rә’usan, ‘atradәmas’, ‘liqä liqawәnt’ (Getatchew Haile, Geneaology, p.15). The
abbot of the monastery of Märṭulä Maryam bears this title (Claire Bosc-Tiesse, ‘Märṭulä Maryam’ in EAe, Vol.III,
p.801) ; but unlikely Berry (1976, 300) said, ‘Ras’ was the second highest rank and title (after nәguś) in the feudal-
military hierarchy of the Ethiopian empire. The exact time of its introduction is unknown. Like many other Ethiopian
titles, it could be of military origin, with reference to a supreme commanding position (Berry, 1976. PhD thesis,
Boston University).

253
with a spiritual greeting. After this, they held a great convocation. And the bishop said to Abunä

Filәṗos and to all the dignitaries, ‘Whatever Abba Ya‘әqob bound, he has loosed to me.324

[227] And now, collaborate with the king according to the rule of the orthodox faith.’ And the

blessed Filәṗos arose and said to the bishop, ‘If he is upright in [his] faith, we will collaborate

[with him]; but if he is going to abrogate the faith for fear of his kingdom, we will not

collaborate. And the anathema of Abba Ya‘әqob was not something which he alone

anathematized, but even prior to bishop Ya‘әqob the apostles had anathematized, saying,

“Anyone who violates the fast of the 40 [days] and of Wednesday and of Friday, if he is a bishop

or archbishop, he shall be dismissed from his rank. And if he is an eṗisqoṗos or priest or deacon

or king, he shall be removed from his position. And if he is a layman he shall be exiled.” 325 And

now look, the king commands us, “Violate [the fast] on Wednesdays and Fridays by reason of

Christmas”!’ Then the bishop said, ‘I do not say “You eat [i.e. ignore fasting],” for this is

forbidden.’ And the king spoke to Filәṗos, saying, ‘You are the one who has brought about [this]

thing and who defies the king. And if you have renounced eating, then [at least] make a sacrifice,

so that, seeing you, all the people will cooperate with you.’326

[228] And Abunä Filәṗos said to him, ‘This would [indeed] be fear of the king to me! Did you

not hear that our Lord said, “Everyone who acknowledges me in the presence of men, I also will

acknowledge him before my Father who is in heaven. And whoever is ashamed of Me and My

words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when
324
Daniel (2006E.C, 283) said, ‘According to the law of the kings, a bishop can not loose the anathema of another
bishop who is alive (The law of the kings, article 61, about the bishop), but the direct meaning of the Gәʾәz
translation would ‘Whatever Abba Ya‘әqob bound, he has loosed to me’, who is he? If we say, ‘he’ is for the king, a
king can not bound and loose (spiritually).
325
The Law of the Kings, article 589 (about fasting).
326
According to Ceruli (1943, 244), ‘The idea of the king was, if the Nativity of Christ would fall on Wedensday or
Friday, it should pass to the next day.’but unlikely Belaten Geta Heruy said, the debate between the king and
Filәṗos was, the king had ordered to celebrate the Nativity of Christ on the 28 th and the 29th of Taḫәśaś together (i.e
in both days); and also he ordered, ‘If the 28th of Taḫәśaś would fall on Wedensday or Friday, the liturgy would be
performed in the morning (Wazema, 1921E.C.)
254
He comes in His glory and in the glory of His Father.”327 Which is greater: righteous sacrifice or

food that is perishable?’ Then the king replied to Abunä Filәṗos, ‘Perform sacrifice in the

morning and provide food in times of fasting.’ Abunä Filәṗos replied, ‘O king, how can you

command that I should perform sacrifice on Christmas, and that I should permit [eating of] food?

This is a foolish thing.’

[229] When Abunä Filәṗos said this, the priests of the royal camp [kahәnatä däbtära] arose and

said to the bishop, ‘O our father, do you not know that in the Hebrew calendar and the Greek

calendar, Christmas (lәdät)328 is on Taḫәśaś 28 [January 6], but in the Egyptian and Gәʾәz

[calendar], Christmas (lәdät) is on Taḫәśaś 29 [January 7]? For this reason, we say, “Let us

celebrate the holiday on the day of Christmas (gena).”’ Then Abunä Filәṗos said, ‘What you say,

that the Hebrews and the Romans [Greeks] celebrate on the 28th, but not on the 29th after

Christmas (lәdät) has passed ‒ [even] if the Hebrews and the Romans do as you say, they only

celebrate for one day and not two days. As you have said, “We and the Egyptians celebrate

according to our own calendar ‒ and you are witnesses to us ‒ on the 29th of Taḫәśaś, and we do

not celebrate on the 28th of Taḫәśaś, when the day of Christmas (lәdät) has not [yet] arrived. And

[even] those whom I have mentioned, they only celebrate it for one day. And we too, we will not

celebrate it for more than one day.

[230] Why do you say we should celebrate it for two days, when our Lord was not born on two

days but on one day? Or are you so arrogant as to say, “He was born on two days”? God does not

give you authority [to do] this.’ When our father said this, the king became angry and said to the

saint, ‘You defiant one, if you are going to cooperate, then cooperate; but if you are not going to

cooperate, then you will be exiled, for exile is your custom instead of misleading others.’ And

327
Mt 10: 32
328
In this passage two words for Nativity appear, lәdät (literally ‘birth’) and gena.
255
then the adorned Filәṗos departed from the king’s palace. And he arrived in the land of Kosoge

which is the land of Șәlalәš,329 together with two of his spiritual daughters named Mäkbәyu and

Orәni, for that country is the birthplace of those women saints who were betrothed to one virgin

man, the pure Christ.330 Because of his spiritual daughters, Abunä Filәṗos wanted to stay there

for a few days before he would arrive at the country where God desired that he should finish his

race [i.e. his life].

[231] And then Abunä Filәṗos thought to depart from this country and to arrive where God had

commanded him. He called over his children, Mäkbәyu and Orәni, and he took leave of them,

saying, ‘I go to fulfill the will of my God, but you [two] will stay, and in this place you will be

martyrs and finish your race. You will not be alone, but rather [among] many people. When

divine love stirs them, they will shed their blood with you until it pours out like a river in the

rainy season [kәrämt].’ And he [Abunä Filәṗos] told this to these women saints Mäkbәyu and

Orәni, for he knew everything before it happened, through the Holy Spirit that dwelt upon him.

And saying this, Abunä Filәṗos went on his way, and Mäkbәyu and Orәni bade him farewell,

flowing with tears. Then Abunä Filәṗos went away from there. And when the king heard that the

saint was in the land of Kosoge teaching the word of the faith, he was filled with anger, and he

sent his soldiers to kill all the people of Kosoge, men, women, old people and children. And

when these troops arrived, they assembled all the people of the land of Kosoge and they told

them what the king had commanded.

[232] When the women saints Mäkbәyu and Orәni heard of this news, they raced with one

another to prepare their hearts to be martyrs and to go to Christ whom they loved and who loved
329
Täklä Haymanot was born about 1215 at Șәlalәš in Zorare, in what is today the district of Bulga. (Taddesse, 1972,
p.160).

330
2Cor 11:2
256
them. And they stood before the soldiers who had been commanded to kill by the king. And the

saints spoke, ‘We are believers in Christ and in the orthodox faith of the blessed Filәṗos, which

was established by our fathers the apostles and [by] Paul, the Chosen Vessel, who established the

authority of anathema for the coming generation, that they should not accept any other teaching

except their [the apostles’] teaching, which was pleasing to the Holy Spirit. Whether331 a man or

an angel teaches [it], he [Paul] commanded and anathematized that it not be accepted.

[233] We [lit. “I”] shall not accept the king’s religion. For it inclines to the love of food by

discarding the Friday and Wednesday fast, and by discarding the anathema of the apostles and all

the teachers of the church not to eat on those days, Wednesday and Friday, [not even] because of

feasts, except for the feast of glorious Christmas that is on Taḫәśaś 29, the feast of Epiphany that

is on Ṭәr 11 [January 19] and at the time of Pentecost, and additionally on Easter 332 which is the

resurrection of our Lord. And leaving out those days that we have mentioned, if anyone breaks

the fast because of feasts, it is an anathema. We would rather die than be companions in faith

with a king who violates the anathema.’ When the women saints Mäkbәyu and Orәni said this

and proclaimed their faith, the king’s soldiers arose in a fury and cut off their heads with a sword,

these good women who were strong like men although [being women] they were weak. And

when the people of that country saw them [the two saints] courageously accept death by the edge

of the sword [they said], ‘We shall not separate from them dead or alive, for they are our

companions in faith. Just as Abunä Filәṗos has taught us, saying, “Do not leave this straight faith

until you come upon death.”’

331
The Gәʾәz has here ḫәdәgu-ssä, which should mean ‘let alone, not to speak of’, not ‘whether’. But from the holy
Bible we have, ‘If any man preach any other gospel unto you than that you have received, let him be accursed. Gal
1:9
332
The grammar is not clear; however, this teaching is found in the Law of the Kings, (article about fasting), number
561and in the faith of fathers, Haymanotä Abäw (of the 318), 1986, p.57
257
[234] At that time those soldiers cut off their heads with sword, not sparing men, women, old

people, or children. And the number of people that the soldiers killed starting from Ṭәqmәt 3

[October 10], which was the death day of the blessed Mäkbәyu and the saint Orәni who were

leaders on the path of life, until Mägabit 23 [March 30] was equal to 900,777. And it was not

only the people of Kosoge who made up that [number], but [others] came as well to take up the

crown of martyrdom ‒ from Bali,333 Däwaro,334 Fäṭägar, Wäğ, Damot, Šäwa, Amhara, Wifat,335

Gәdm, Angot, Tәgray and from other towns the divine power gathered them to fulfill the word

that Abunä Filәṗos had prophesied, when he spoke to the blessed Mäkbәyu and the saint Orәni at

the time when he separated from them.

[235] After this, by the king’s command, the soldiers stopped killing. All this happened by

reason of Abunä Filәṗos, the head of that company of martyrs. Earlier, too, when King Amdä

Șәyon exiled Abunä Filәṗos and when they [the people] saw the numerous miracles performed

through his hands and the blood of his whipping that became fire until it burned the king’s tent,

many people had fulfilled their martyrdom by the edge of the sword and spear in the town called

Säwän.336 Let us tell here a few of the stories about the blessed Mäkbәyu and the saint Orәni.

Earlier they had accepted exile with Abunä Filәṗos and they performed miracles in the land of

333
The name Bali (also Bale, Baalee) comes from the historical Muslim state of Bali, located in the northern part of
the present administrative region of Bali. The medieval state of Bali was bordered by the medieval Muslim states of
Dawaro and Šarka in the north, Hadiyya in the west, ‘Adal and Dawaro in the east and the huge grazing-ground of
Oromo pastoralists in the south. Like other Muslim states in southern Ethiopia, such as Šawa, Ifat, Däwaro, Fäṭägar,
Hadiyya, Waj, ‘Adal, and Harar. Bale came into existence sometime between the 11th and the 13th cent.
(Mohammed Hassen, Bale, in EAe, Vol, 1, p.458)
334
It was one of the seven Muslim trading states in southern Ethiopia. This series of Muslim states, namely Ifat,
Däwaro, Arabäbni, Hadiyya, Šarḥa, Bale and Darä, grew up along the coast and inland as far as the lakes, thus,
encircling the east and south of the Ethiopian massif. As one of the buffer-states, Däwaro itself, corresponding
roughly to the present-day Arsi region in southern Ethiopia, was a long, narrow territory, only five days’ journey in
length by two days’ in width, as described by al UmarI in the first half of the 14th cent. Bordering upon the Bale
sultanate in the south, D. was separated from it by the Wabi Šäbälle river and bordered on Ifat on the right bank of
the river Awaš. In the east, it reached the edge of the Afar lowlands, in the south-west, it bordered on the small
principalities of Šarḥa and Arabäbni. (Taddesse, 1977, The Cambridge History of Africa, Ethiopia), Place Names in
Ethiopian History’, JES 24, 1991).
335
Huntiingford, 1989; Merid Wolde Aregay, Poletical Geography of Ethiopia at the beginning of 16 th C, pp622-23
336
Säwän was the place where King Amdä Ṣәyon was living.
258
Däwaro which is called Dara.337 There they killed people who did evil to them and then raised

them [from death] by their entreaty, until the people understood the strength of their power. And

again after they returned from exile, they made water gush out from dry rock in Kosoge, so that it

would be a cure for the sick. And still today it [the gushing water] exists, revealing power [to

those] who sprinkle and drink from it in faith. By the prayers of those women saints Mäkbәyu

and Orәni, and by the entreaty of the excellent martyrs, the first and the last, who in His name

preferred death over life, may God save us from the evil of Satan, forever and ever Amen.

[236] Let us return to the story of the life of the blessed and virtuous father Filәṗos. After Abunä

Filәṗos had been exiled by the king, he arrived at a place called Șäräbt. 338 And he wanted to stay

there for a few days. His disciples said to the father, ‘If you stay here, we fear that the king might

kill us because of you, for we have heard what he did before.’ And the blessed Filәṗos said to

them, ‘If you are afraid, I will go for your sake.’ And then he arose and said to those who were

with him, ‘Come, let us go to ‡….‡, if they will accept us. If they will not accept us, I will bid

farewell to my father Täklä Haymanot and I will salute his tomb, for it is my last time.’ And

saying this, he went off and arrived at Däbrä Libanos. And they [his companions] spoke to him

as before [expressing their fear].

[237] The blessed Filәṗos said to them, ‘Don’t be sad; and as for my father’s tomb, no

destruction will come upon it. For your sake I will go. Only bear with me patiently this rainy

season [kәrämt] until Yoḥannәs [early September]. After that I will go.’ And they said to him, ‘O

our father, let it not be like this. For we are very afraid lest the king send [his troops] today or

tomorrow.’ And then, hearing this, Abunä Filәṗos arose [and went] to the tomb of Abunä Täklä

337
A region south-east of Däwaro and west of Bale belonging to the Muslim belt. Daniel said, ‘Dara was between
Däwaro and Bale, that is why it was grouped under the part of Däwaro’ (Daniel, 2006 E.C, 289).
338
It is not mentioned where it is found, but Daniel said, ‘It may be found in North Shoa, Mänz (Daniel, 2006 E.C,
289).
259
Haymanot, and he knocked on his tomb and said, ‘O father, behold, I have completed my race.

And I have delivered my message, and my time to rest has come. And now I separate from you,

so that my flesh will not separate from you;339 but let your blessing come to me, and do not let

me be far from your mercy.’ And saying this, he kissed Abunä Täklä Haymanot’s tomb and he

went out and left. And he said to those of his disciples who remained in the monastery, ‘From

this time forth, you will not see my flesh.’ And saying this, he went off and arrived at Abba

Gәndәna.340 He spent the night there. But they did not welcome him and did not give him

anything, even while they were eating and drinking and preparing a wedding.

[238] And when it was morning, Abunä Filәṗos went out the door. And standing outside, he

stretched out his hands and cried out, saying, ‘O Lord, look at this iniquity they have done to me.

Half is water, half is food, but of all this they did not give me any, while they were eating and

drinking and making merry. But it is not out of longing for food that I say this to You, O Lord.’

And saying this, he called out to his sisters, the widows who were not participating in their

iniquity, ‘Leave, quickly! Do not stay here [even] for a week! But if you do stay here, take heed

for yourselves.’ And saying this, the saint went on his way. And a week after he left, a pestilence

came to this place and killed fifty-three monks, not including women and children.

[239] But the blessed Abunä Filәṗos stayed in the land of Wäläqa where he had built a place

before his exile. And then the king was looking for our father, and he said, ‘Where did that monk

go?’ And they said to him, ‘He is in the land of Wäläqa.’ And the king said, ‘Go and bring him,’

and they brought him. And the king said to him, ‘Where were you?’ And the holy Filәṗos said,

339
The corpses (flesh) of Abunä Filәṗos and Täklä Haymanot will be united in death.
340
The researcher has found the ‘Hagärä Sälam’ manuscript from Gәndәna. This place is found nearer to Däbrä
Libanos monastery and a special name called Daḥәna. According to [their] tradition, ‘The people who lived in this
place were cruel, they did not want to give food and drink to abunä Filәṗos, in this case many people killed by
pestilence and it stayed for many years. In order to solve this problem the people had built a church in the name of
abunä Filәṗos, and still today the church is there.
260
‘Have you not heard what David said, “The earth is the Lord’s and the fullness thereof”?’341 And

the king replied, ‘God gave the land to me, to me and not to you.’ And the holy Abunä Filәṗos

said, ‘God did not give it only to you, but He gave it to all of us: as David said, ‘And the earth He

gave to mankind.”342 And then the king said to Abunä Filәṗos, ‘Why do you always disregard

my commands? All the church dignitaries collaborate with me. You are the [only] one left who

does not accept my commands.’ The saint replied, ‘If I were to disobey the law for fear of you,

my earlier combat would become null and void. For no one puts his hand to the plow and plows

backwards.343 I would prefer death rather than having the [promised] reward rendered void.’

Having said this, he departed from the king.

[240] At that time the king sent many precious things, and the king’s messengers brought [them]

to the saint. And they told him, ‘Take this, the king says it is for you.’ But the king did this in

order to deceive him, because he thought that he [Abunä Filәṗos] would be defeated in this way.

And the saint said to the king’s messengers, ‘Tell him, what can your goods do for me? For God

will feed me and clothe me.’ And the messengers went in to the king and informed him [of what

he had said]. And again, he sent the messengers [to Abunä Filәṗos], saying, ‘Why do you refuse

to accept the king’s goods? Don’t you know that everything that you eat and wear is as if it were

the king’s?

[241] Hearing this speech, Abunä Filәṗos said to the messengers, ‘Say to the king, have you not

heard what God said to the children of Israel, “Your gold is false [gold], and enemies will eat

your silver?”344 And again He said to them, “If you bring fat rams and cows [burnt offerings],

341
Ps 24:1
342
Ps 115:16
343
This is from Luke 9:62. But the Gәʾәz version of Luke 9:62 differs from the Greek, which says, ‘No one, after
putting his hand to the plow and looking back, …’
344
Isa 1:22
261
My soul does not delight, if you have not observed what I have commanded you.” 345 O king, you

say “I am king” without keeping His commandments. But God is the only king in heaven and

earth.’ The messengers entered and informed the king of what our father had said to them. Then

the king said to those messengers, ‘Enter to him carrying property and after throwing it down at

his feet, come back.’ And thus they did three times. However, the saint would get up, leaving that

property, and sit somewhere else. And they informed the king how he [Filәṗos] had refused to

take the property and how he wished to leave.

[242] The king said to them, ‘Go and say to this monk: “A hare argued with the earth saying, ‘I

am going to a place where you are not present.’” And the earth said, “Well! Go ahead and go to

where I am not present, if you can get to a place where I am not present.” And the hare started to

run, thinking that she could go somewhere where the earth was not present. But wherever she

would run to, the earth said to her, “Here I am here, and here I am.” And from running so hard,

she died of heart failure.

[243] And you, like her [the hare], can you get to a place where I do not govern? Please, arrive

[there], and I would like to see the end of this thing.’ And the king said this thing to our father,

and the saint said to the messengers, ‘Tell the king, “Why do you boast of your wickedness like

this, and put your mouth on the sky [i.e. insult the holy people]?346 Have not you heard what our

Lord said, ‘He who magnifies himself will be humbled, and he who lowers himself will be

exalted?’347 By this word of yours, you defy God. David has said about Him, ‘The heavens are

Yours, and the earth also is Yours; the world and its fullness, You have established [them].’348

345
Isa 1:11-13
346
Ps 73:9
347
Lu 18:14
348
Ps 102:25
262
And also he said, ‘The sea is His, for He has established it; and the dry land, His hands have

formed it.’349

[244] And so I know that earth is God’s and not yours. But I will accept persecution so that I may

be like my fathers the apostles, in fulfillment of the word of the gospel that says, ‘Blessed are

those who are persecuted for the sake of righteousness, for theirs is the kingdom of heaven.’”’350

When the king heard the words that Abunä Filәṗos said, he became silent, for he could find no

word of response. And the saint arose and said to his apostles, ‘Let us go quickly so that I may be

buried by the hand of my teacher, Abba Sälama.’ He arose and went to a monastery in the land of

Amhara. And he arrived at a place, and he stayed there for a week.

[245] Then the abbot of the monastery came to him and said to him, ‘O honored father, I am

afraid. For you are that eṗisqoṗos whose fame has been heard of throughout the world; [and] I

do not like you to stay here, for I am like nothing before you.’ The saint Filәṗos responded to

him, ‘Do not be sad about this, for I will leave you tomorrow.’

[246] And then he got up early in the morning, and he went until he reached the land of

Gergesa,351 where Abba Sälama was. And they told the bishop that the blessed Filәṗos, the

martyr of Christ, had come. The bishop rejoiced and said, ‘Bring him in to me.’ When he saw

him, he arose and embraced him on the neck and kissed him. They greeted each other in spiritual

greetings. And then he [the bishop] said to our father, ‘You have renounced the world and have

followed Christ with love and faith, so that you will be inheritor of the kingdom of heaven.’ And

Mar Filәṗos said to him, ‘What am I? The blessed are those who have completed their combat

[saintly lives] and who have received the crown of martyrdom in the kingdom of heaven.’ And

349
Ps 95:5
350
Mt 5:10
351
It is found in South Gonder; today Gergesa called ‘Hagärä Gerges’ or ‘Mägäsge’
263
Abba Sälama responded to him, ‘Truly I tell you, “You will not be found wanting in the kingdom

of heaven.”’ And then they sat talking about the things of God.

[247] After a few days, there drew near the departure of the respected Abunä Filәṗos, the victor,

who was a martyr during the reign of Amdä Șәyon and his son Säyfä Ar‘әd, kings of Ethiopia,

accepting whipping, imprisonment and exile from town to town with many words of reproach,

and enduring hunger, thirst and nakedness. At that time a voice from heaven called out to him,

saying, ‘Come, O My beloved Filәṗos. For you have completed your race and you have finished

your combat [saintly life]. And again you have borne many hardships and you have endured

tribulation for My sake, suffering insults, whipping and imprisonment. And like a robber and a

bandit you have been persecuted. Blessings upon you!

[248] O my beloved blessed Filәṗos, I say to you truly, “All your hardship, tribulations, exile,

and patience have been recorded for you in gold ink on pillars of light in the heavenly

Jerusalem.” Because of this I, Jesus, speak a word which does not deceive: Whoever believes in

your prayers and performs your commemoration with incense, sacrifice, and offerings, and

whoever gives a goblet of cold water to drink on the day of your remembrance in your name, I

will give him a good reward in the new [coming] world. And for the one who writes or causes to

write the book of your combat [saintly life] which is your suffering and which you endured for

me, I will write his name on a pillar of light in the heavenly Jerusalem with all my saints and

martyrs forever and ever, Amen.

[249] And behold, I have prepared seven crowns for you: one for your virginity; one for your

martyrdom; one because you turned back the people from wrongdoing to my worship through

preaching my gospel; one for your exile from town to town in tribulation and affliction; one

because you rejected the crown of transitory glory; one because in my name you killed Marit

264
while you were a child and you did not fear death; [and] one for your pure priesthood and your

perfect monastic life, like Antonius and Makarios.352 I will send my compassion and mercy to the

place where your flesh is buried. And no hail, frost, locust, or cricket shall come into it.’ And

after our Lord Jesus Christ gave him this covenant, He ascended in glory into heaven. And the

saint rejoiced when he heard this; it seemed to him that he was not wearied, and he glorified the

Lord. And then the saint fell ill, like all people. When the bishop heard that the saint was ill, he

was intending to go from Gergesa to Haqalit;353 but before he arrived, the saint sent for the

bishop to come to him.

[250] When the bishop came to him, the saint said to him, ‘To whom will you leave me? Do you

want to go without burying me? But if you are in a hurry to go from here, take me with you so

that you will bury me in Haqalit.’ And hearing these words from the mouth of the saint, the

bishop wept, saying, ‘O high priest and father of monks, are you going to die? O Filәṗos,

bulwark of the faith, the pillar and foundation of the church, are you going to die? O Filәṗos,

head of the eṗisqoṗos , are you going to die? O eloquent-tongued Filәṗos, will you be closed up

in death? Let me die instead of you. And if not here today, then cause me to follow after you

tomorrow.’ [Saying] all this and the like, the bishop wept over his beloved Filәṗos. And then,

lifting him up, he carried him in his bed and took him from Gergesa to Däbrä Haqalit.

[251] And then the teacher of peace, Abunä Filәṗos, went to his rest in peace at the age of

seventy-four years and nine months. From his birth to age fifteen he lived in his father’s house.

And then he went to Däbrä Libanos. And after coming to Däbrä [Libanos] he lived for three

years before becoming a monk, and twenty-two years after becoming a monk until he became the

352
Egyptian monks who established the ascetic life of monks in the deseret of Egypt.
353
A mountainous däbr found in South Gonder, Sәmada district. It has only one gate. In order to arrive there, [you
have to go] from Däbrätabor to Wägda (the capital city of Sәmada), then Yäqwuasa, from Yäqwuasa to Haqalit at
least two days journey on foot (Daniel, 2006E.C, 298).
265
head of the monastery. And from his appointment until he was exiled, [it was] twenty-eight

years. After his exile [there were] three years in Tigray, two years in Wäläqa, three months in

Dara which is Däwaro, six months on the island of Zәway, and one year in Damot. And all the

years of his exile were six years and nine months.

[252] And then he went to his rest on Hamle 28 [August 6]. And the diligent angels, the holy

prophets, the pure apostles, the victorious martyrs, the perfect saints and the excellent monks

descended from heaven to welcome him with crowns and lights without number. Then they

raised up his soul into heaven, saying, ‘Glory to God in the heavens, to the One who has granted

favor to man; he who has suffered on earth shall live forever, ’354

[253] When Abunä Filәṗos passed away, messengers went to inform the bishop Abba Sälama of

the death of our father, for at that time he was [living] in another house. And when the bishop

was [still] there, his [Filәṗos’s] disciples said to each other, ‘It is not fitting or appropriate that

we should be the ones who enshroud [him].’ When the bishop came [to his house], knowing in

spirit about the saint’s death, he found the messengers who had been sent to him to inform him.

And [even] before they told him, the bishop said to them, ‘I know, I know that the victorious

Filәṗos has died.’

[254] And arriving there, the bishop fell upon him and wept bitterly, and then he enshrouded him

as bishops are enshrouded. When the people said to him, ‘Leave [it], do not touch the corpse, for

you are a bishop,’ then Abba Sälama said to them, ‘Who am I to be a bishop? Behold, the bishop

is Filәṗos, whom the Holy Spirit appointed to be the shepherd of the church which Christ

354
Ps 49:8-9
266
purchased with His blood,355 who is the conscience356 of the Father.’ And he buried him with

songs, hymns and great glory.

[255] And seeing all this, the bishop Abba Sälama heard the assembly of the angels, prophets,

apostles and monks coming to welcome his [Filәṗos’] soul. For he is like them all, in all manner

of things. He is like the angels in obtaining purity, and the prophets in knowing hidden things,

and he is like the apostles in preaching the faith, and the martyrs in accepting torture, and he is

like the saints in doing virtuous deeds, and again he is like the virgins in conquering desire.

Because of this, they wished and were determined to welcome him, saying, ‘Precious before the

Lord is the death of his faithful ones.’357 And behold, O beloved brothers, now we have written

[this account] for you in brief words so as not to be boring for the listeners. For God alone is the

first and the last, the protector and the helper. May He be with you forever and ever, Amen.

[256] O father, bless, sanctify and strengthen the base and the foundation of your mother place,

Däbrä Libanos. And return the scattering of your children, strive diligently to build up her ruins,

nurture her orphans, preserve her adults, renew her old people and bless her priests, especially

our father Yoḥannәs Käma who has taken pains to cause your gädl [saintly life] to be written

after it had been forgotten for many years, for the sake of your love.

Let God write his name in golden ink,358

And seat him in a new seat.

And his son Aṣqä Rufael, from the tribulations of time and violent agitation

Save him, and bring him into the heavenly house.

355
Ac 20:28
356
In the Trinity, Jesus is normally called the ‘Word.’
357
Ps 116:15
358
The following seven lines are a poem; each line ends with q.
267
When the righteous one delivers from difficulties

With the selected children.

He is God who adorned the world with endless joy.

[257] And for the one who wrote [this gädl], and caused it to be written, and the one who reads it

and interprets it, and for the one who hears its words all together, may God have mercy upon

them in the kingdom of heaven, forever and ever, Amen and Amen.

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 7.1 Effigy, Mälk’ә of Abunä Filәṗos359

1. እወጥን፡ ስብሐተ፡ ለስብሐቲከ፡ ወአስተዋድድ፡ መዝሙረ፡፡

ለቃለ፡ መሰንቆ፡ ጸጋከ፡ እንዘ፡ ይከውኖ፡ አውታረ፡

ተራድአኒ፡ ፊልጶስ፡ እስከ፡ ፍጻሜ፡ ቃል፡ ድኅረ፡

እመሰ፡ ኢፈጸምኩ፡ ወኢኀተምኩ፡ ነገረ፡

ቅድመ፡ ጠቢባን፡ ደቂቅከ፡ ኢይከውን፡ ዝክረ፡፡

2. ሰላም፡ ለዝክረ፡ ስምከ፡ መፍቀሬ፡ አምላክ፡ ስሙ፡

በርእሰ፡ ቀዳማይ፡ ፊልጶስ፡ እንተ፡ ነበረ፡ ቀዲሙ፡

ፊልጶስ፡ ኅቱም፡ ለሙሴ፡ በማኅተሙ፡

እስራኤል፡ ሕዝብከ፡ አእላፈ፤ አእዛን፡ ኵሎሙ፡

መና፡ ውዳሴከ፡ በትፍሥሕት፡ ይጥዕሙ፡፡

3. ሰላም፡ ለሥዕርተ፡ ርእስከ፡ ዘተረሰየ፡ ቅብዐ፡፡

አምሳለ፡ ብእሲ፡ ወሬዛ፡ ውስተ፡ ቤተ፡ መርዓት፡ መርዓ፡

ሐዋርያ፡ ፊሊጶስ፡ ከመ፡ ትትራድአኒ፡ ነዓ፡

እመሰ፡ እምልብከ፡ ተራድኦ፡ ነገር፡ ተኀጥአ፡

መንግሥተ፡ አምላክ፡ይከውን፡ ዜና፡ ግብር፡ ዘአፍአ፡፡

4. ሰላም፡ ለርእስከ፡ እስከ፡ ይትሀወክ፡ ናላሁ፡

ዘአፈድፈድከ፡ ሰጊደ፡ ለአምልክ፡ በሥላሴሁ፡

ፊልጶስ፡ ወልድከ፡ ለአንቀጸ፡ እዝንከ፡ በአፍአ፡ ጽርሑ፡

ጊዜ፡ ገዐረ፡ በብካይ፡ እስከ፡ ይትሌዐል፡ ጽራኁ፡

ከመ፡ ፈሪሳዊ፡ ምኩሕ፡ ኢኩን፡ ጻማሁ፡፡

5. ሰላም፡ ለገጽከ፡ በነቅዐ፡ ማየ፡ ሀፍ፡ ዘተኀፅበ፡

359
The text of the Effigy is transmitted only by mss. B and H. Since the pages of H are not redable, I edited the text
from ms. B.
269
ጊዜ፡ አፍለስከ፡ ሰጊደ፡ ወጊዜ፡ ተጋደልከ፡ ካዕበ፡

ፊልጶስ፡ ዕስየኒ፡ ዘውዳሴከ፡ ንባበ፡

ካህናት፡ ማኅበራኒከ፡ ኀበ፡ ረሰዩ፡ ምኵራበ፡

ቦቱ፡ ይስብኩ፡ ወያስምዑ፡ ሕዝበ፡፡

6. ሰላም፡ ለቀራንብቲከ፡ በማየ፡ አንብእ፡ እለ፡ ርሕሳ፡

እምነ፡ ቤቶን፡ ወርስቶን፡ እስከነ፡ ፈለሳ፡

አንበሳ፡ ፊልጶስ፡ ወእጓለ፡ ጽኑዕ፡ አንበሳ፡

እስመ፡ ተወልደት፡ እምኔከ፡ ለማየ፡ ዮርዳኖስ፡ እምከርሣ፡

ለካልእት፡ ሲና፡ ቤትከ፡ አሠኒ፡ ሞገሳ፡፡

7. ሰላም፡ ለአዕይንቲከ፡ እለ፡ ርዕያ፡ በነጽሮ፡

በዐይነ፡ ሕሊና፡ ዘውስጥ፡ ለዓለመ፡ ጽልመት፡ ወተዐውሮ፡

ፊልጶስ፡ ነዓ፡ መንገሌየ፡ በተፋቅሮ፡

ከመ፡ እትሉ፡ በድኅሬከ፡ እንዘ፡ እዜምር፡ ዘምሮ፡

ለቤተ፡ አምላክ፡ እሰከ፡ እሬኢ፡ ግብሮ፡

8. ሰላም፡ ለአእዛኒከ፡ ምስማዓተ፡ ኵሉ፡ ዓለም፡

ሶበ፡ ጸለየ፡ ኀቤከ፡ በቃለ፡ ሕማም፡

ፊልጶስ፡ ዮሐንስ፡ ዘንብረትከ፡ ገዳም፡

መኑ፡ ከማከ፡ ፍቁርየ፡ ዘንበለ፡ መስፈርት፡ ወዐቅም፡

ቅድመ፡ ገጸ፡ አምላክ፡ ዘብዕለ፡ በጸሎት፡ ወጾም፡፡

9. ሰላም፡ ለመላትሂከ፡ እንተ፡ ዲቤሆን፡ ዘወረደ፡

ምንኅረ፡ አንብዕ፡ ላዕሌሆን፡ እስከ፡ ረሰየ፡ መንገደ፡

ፊልጶስ፡ ፈኑ፡ እምአርዳኢከ፡ አሐደ፡

ከመ፡ ይምርሐኒ፡ ኀበ፡ ልብየ፡ ፈቃደ፡

እስመ፡ ረድአ፡ መፍቅደ፡ አልብየ፡ ወካልአ፡ ወልደ፡

270
10. ሰላም፡ ለአእናፊከ፡ እለ፡ አጼነዋ፡ መዐዛ፡

በአንፈ፡ ኅሊና፡ ዘውስጥ፡ እምሥጢረ፡ ቅድስት፡ ጠረጴዛ፡

ዘቂሳርያ፡ ፊልጶስ፡ ዘብሔረ፡ ጋዛ፡

ርድአኒ፡ በረድኤትከ፡ ለድኩመ፡ ባሕርይ፡ ወሬዛ፡

ወለሠናይትከ፡ እንሣእ፡ እምሠናይ፡ ግዕዛ፡፡

11. ሰላም፡ ለከናፍሪከ፡ እለ፡ መሀራ ተግሣጸ፡፡

ጊዜ፡ እም፡ ሃይማኖት፡ ነትገ፡ ወጊዜ፡ እምግባር፡ ሐጸ፡

ጊዜ፡ ጐድጐድከ፡ ፊልጶስ፡ ታርኅወኒ፡ አንቀጸ፡

እለ፡ መርሐ፡ ክርስቶስ፡ ወጴጥሮስ፡ አኀዊከ፡ እንዘ፡ ይከውኑከ፡ ቢጸ፡

በራሕበ፡ ልብየ፡ ግበሩ፡ ምርዋጸ፡፡

12. ሰላም፡ እብል፡ ዘዚአከ፡ አፈ፡፡

ውስተ፡ እዝነ፡ አብዳን፡ ሕዝብ፡ እንተ፡ ሰበከ፤ መጽሐፈ፡

ፊልጶስ፡ ሀበኒ፡ እምክንፈ፡ ረድኤትከ፡ ክንፈ፡

እንዘ፡ እተሉ፡ ድኅሬከ፡ ከመ፡ ታዕድወኒ፡ ጸድፈ፡

እስመ፡ በዝንቱ፡ እበኪ፡ ወአስቆቁ፡ ዘልፈ፡፡

13. ሰላም፡ ለአስናኒከ፡ ዘኢፈተዋ፡ አክሞስሶ፡

ወኢፈቀደ፡ ፍሥሐ፡ ምስለ፡ ፍሱሐን፡ በተከንሶ፡

ነባቤ፡ መለኮት፡ ፊሊጶስ፡ ጼና፡ አንክሶ፡

ለምኔትከ፡ ግሸና፡ ዘደመ፡ መለኮት፡ ቀደሶ፡

ለሊቀ፡ ማኅበር፡ ወልድከ፡ አሠኒ፡ ሞገሶ፡፡

14. ሰላም፡ ለልሳንከ፡ ልሳነ፡ ጰራቅሊጦስ፡ ኀይሉ፡

ዕፀወ፡ ኀጢአት፡ ወጌጋይ፡ ዘያውዒ፡ እሳተ፡ ቃሉ፡

ሥጋዊ፡ ፊልጶስ፡ ወመልአክ፡ ዘላዕሉ፡

እንተ፡ ፈጸምከ፡ በድረከ፡ በሠናይ፡ እንዘ፡ አሠሮ፡ ትተሉ፡

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ለተክለ፡ ሃይማኖት፡ ጻድቅ፡ ዘትሩፍ፤ ገድሉ፡፡

15. ሰላም፡ ለቃልከ፡ ቃለ፡ ወልደ፡ አምላክ፡ ነባቢ፡

ጊዜ፡ ፈቀደ፡ ነሣኢ፡ ወጊዜ፡ ሠምረ፡ ወሃቢ፡

መምህር፡ ፊልጶስ፡ ወበላዕለ፡ አዕላፍ፡ ወሃቢ፡

ረምሃ፡ በቃል፡ ላዕለ፡ ከርሠ፡ ፀርየ፡ ደርቢ፡

ወበረከተከ፡ ላዕሌየ፡ አዕቢ፡፡

16. ሰላም፡ ለእስትንፋስከ፡ ዘይፌውስ፡ ጢሱ፡

እለ፡ በሕማም፡ ደወዩ፡ ወእለ፡ በጌጋይ፡ ረኵሱ፡

ፊልጶስ፡ ፍቁር፡ ለተክለ፡ ሃይማኖት፡ ባሕርየ፡ ከርሱ፡

አእጋረ፡ ልብየ፡ መንገሌከ፡ ጌሱ፡

እምርስተ፡ ቤትከ፡ በጸጋ፡ ይረሱ፡፡

17. ሰላም፡ ለጉርዔከ፡ ዘተናበበ በዜማ፡

ቃለ፡ ማሕሌት፡ ሠናየ፡ እስከ፡ ይደምፅ፡ መልዕልተ፡ ራማ፡

ፊልጶስ፡ ስርግው፡ በዐጽፈ፡ ብፅዓን፡ ወበአስኬማ፡

መኑ፡ ከማከ፡ እምሥጋዊ፡ ዘተከለለ፡ በግርማ፡

እንበለ፡ ጳውሊ፡ ግሑስሥ፡ ወምስኪን፡ በርሶማ፡፡

18. ሰላም፡ ለክሳድከ፡ ባዝግና፡ ሃይማኖት፡ ዘዐነቀ፡

ለዐይነ፡ ፍትወት፡ አኮ፡ ብሩረ፡ ወወርቀ

እምንጦኒ፡ ፊልጶስ፡ እስመ፡ አፈድፈድከ፡ ጽድቀ፡

ዜና፡ ዝክርከ፡ መንፈሳዊ፡ ኀበ፡ ውስተ፡ ኵሉ፡ ተዐውቀ፡

እስከ፡ ደቂቅከ፡ በዙኁ፡ ወፈድፈዱ፡ ጥቀ፡፡

19. ሰላም፡ ለዘባንከ፡ ዘተሞጥሐ፡ ትህትና፡

እንዘ፡ ወልደ፡ ንጉሥ፡ አንተ፡ ወልዑል፡ በስፍሐ፡ ምልክና፡

ሐዋርያ፡ ፊሊጶስ፡ ዘበቍዐከ፡ ምድረ፡ ግሼና፡

272
ድኅረ፡ ተሰብረ፡ እምጸላኢ፡ ዘአልዐልከ፡ ቀርና፡

ወድኅረ፡ እሞት፡ ዘአንሣእከ፡ በድና፡፡

20. ሰላም፡ ለመታክፍቲከ፡ መስቀለ፡ ትሕትና፡ ዘጾረ፡

እምቤተ፡ መንግሥት፡ ብዕል፡ አመ፡ ፍና፡ ንዴት፡ ሖረ፡

ፊልጶስ፡ ቅድሜከ፡ እመ፡ እግዚአብሔር፡ ሠምረ፡

እቀውም፡ ቅድመ፡ ገጽከ፡ እንዘ፡ እተሉ፡ አሠረ፡

ወምስለ፡ ጻድቃን፡ ደቂቅከ፡ እገብር፡ ማኅበረ፡፡

21. ሰላም፡ ለእንግድአከ፡ ለማየ፡ አእምሮ፡ ምእላዱ፡

እንተ፡ እምውስቴቱ፡ ይትቀዳሕ፡ ለዘጽህቀ፡ ዐቅመ፡ ፈቃዱ፡

ፊልጶስ፡ ፍቁር፡ ለፊልጶስ፡ ባሕርየ፡ ወልዱ፡

ያስተበፅዑከ፡ ገዳመ፡ ትሕትና፡ ዘዖዱ፡

ወይዌድስከ፡ በልሳኑ፡ ፩፩፡፡

22. ሰላም፡ ለሕፅንከ፡ ምርፋቀ፡ ንዴት፡ ወምንዳቤ፡

እንዘ፡ ለለሰዐት፡ ትትዌከፍ፡ በስብሐት፡ ወበይባቤ፡

ለባሴ፡ ትዕግሥት፡ ፊሊጶስ፡ ልሳነ፡ መጽሐፍ፡ በከመ፡ ይቤ፡

ነፍስየ፡ ትትአመነከ፡ እንዘ፡ ትከውና፡ መጋቤ፡

ውስተ፡ ቤተ፡ ነፍስከ፡ ትኅድር፡ ዘይምዕዝ፡ እምከርቤ፡፡

23. ሰላም፡ ለአእዳዊከ፡ እንዘ፡ ያጸንዓ፡ መስቀለ፡

ጊዜ፡ ይሰፍሕ፡ እደ፡ ወጊዜ፡ ይገብራ፡ ኀይለ፡

ፊልጶስ፡ ኀቤከ፡ ዐቅመ፡ ልብየ፡ ተልዕለ፡

አውርድ፡ ሊተ፡ እምሰማይ፡ ከመ፡ ትምጥቀኒ፡ ሐብለ፡

እስመ፡ ጸድፈ፡ ጌጋይ፡ ከልአኒ፡ ከዊኖ፡ ማዕበለ፡፡

24. ሰላም፡ ለመዛርኢከ፡ መዛርዐ፡ ጌጋይ፡ እለ፡ ቀጥቀጣ፡

ጊዜ፡ ሰበከ፡ በስሙ፡ ለኆኅተ፡ ቤት፡ ወስመ፡ የውጣ፡

273
ነጋዲ፡ ፊልጶስ፡ ለመንግሥተ፡ ሰማይ፡ ዘተሣየጣ፡

አስተበቍዐከ፡ ለማሕሌትየ፡ ተውላጣ፡

ርስሐተ፡ ነፍስየ፡ ታንጽሕ፡ አፍአሃ፡ ወውስጣ፡፡

25. ሰላም፡ ለኵርናዕከ፡ እምኵርናዐ፡ ዳዊት፡ ክቡድ፡

ዘይቀጠቅጦ፡ ለሰይጣን፡ በኀይለ፡ ሰጊድ፡

ሐዋርያሁ፡ ፊልጶስ፡ ለወልድ፡ ዋሕድ፡

እስእለከ፡ ትክድነኒ፡ በአክናፈ…

አመ፡ ሳዐ፡ ፍዳ፡ ግሩም፡ ወመፍርህ፡ ዐውድ፡፡

26. ሰላም፡ ለእራሐቲከ፡ ለረድኤተ፡ ስግደት፡ እለ፡ አውተራ፡

እንዘ፡ ያጸንዓ፡ ምድረ፡ በቅድመ፡ መስቀል፡ ዘሊቶስጥራ፡

ወልደ፡ ነገሥታት፡ ፊሊጶስ፡ ወመግረሬ፡ አእላፍ፡ ሐራ፡

ኀዲገከ፡ ብዕለ፡ ፍሥሐ፡ ከመ፡ ትትወከፍ፡ መከራ፡

ለወለተ፡ ዳዊት፡ ማርያም፡ ተሎከ፡ አሠራ፡፡

27. ሰላም፡ ለአጻብዐ፡ እዴከ፡ እለ፡ ስርግዋት፡ በአጽፋር፡

ዘሕበሪሆን፡ ይመስል፡ ጽዕዳዌ፡ ሐሊብ፡ ወፀምር፡

ሐዋርያ፡ ፊሊጶስ፡ ሰባኬ፡ ትሕትና፡ ወፍቅር፡

ከመ፡ ታድኅነኒ፡ ሥመር፡

እስመ፡ ለእግዚእ፡ ምሕረት፡ ወስሕተት፡ ለገብር፡፡

28. ሰላም፡ ለገቦከ፡ ዘኢፈተወ፡ መንጸፈ፡

ንጉሠ፡ ኅሊና፡ ልብከ፡ ሶበ፡ ተድላ፡ ዓለም፡ ገደፈ፡

ፊልጶስ፡ እግርከ፡ ሶበ፡ ፍና፡ ገዳም፡ ኀለፈ፡

ሕማም፡ ሐመ፡ በሕማምከ፡ ወሀፈወ፡ ሀፈ፡

እስከ፡ መልአከ፡ ሞት፡ ተኀፍረ፡ ወተሰደ፡ ጽንፈ፡፡

29. ሰላም፡ ለከርሥከ፡ እንተ፡ ከላእኮ፡ ሲሳየ፡

274
ወኢረከበ፡ ፈቃደ፡ በጊዜ፡ ኀለየ፡

አበ፡ አእላፍ፡ ፊልጶስ፡ ወበጸጋ፡ ክርስቶስ፡ አቡየ፡

እማሕፀንከ፡ ወላዲት፡ እስመ፡ ወለድከ፡ ኪያየ፡

ለአምላክ፡ ተዐብዮ፡ ነባቢት፡ ነፍስየ፡፡

30. ሰላም፡ ለልብከ፡ ከመ፡ ልበ፡ ዳዊት፡ ርኅሩኅ፡

ወከመ፡ ሙሴ፡ የዋህ፡

ዳግማይ፡ ፊሊጶስ፡ ሐዋርያ፡ ክርስቶስ፡ መሲሕ

ከመ፡ ወለደቶ፡ መቅደሰ፡ ቅዳሴ፡ ወንጽሕ፡

ማርያም፡ ምክሖሙ፡ ለሄኖስ፡ ወኖኅ፡፡

31. ሰላም፡ ለኵልያቲከ፡ በከውረ፡ ትሕትና፡ እለ፡ ተፈትኑ

እመንግሥተ፡ ዓለም፡ ምድራዊ፡ አመ፡ ተድላ፡ ዓለም፡ መነኑ፡

ፊልጶስ፡ ጳውሎስ፡ ዘተንሣእከ፡ ድኅረ፡ ዘመኑ፡

ሕማምኑ፡ መጥባሕትኑ፡

አኅድጎተ፡ ክርስቶስ፡ ፍቅርከ፡ ዘይክለከ፡ መኑ፡፡

32. ሰላም ለኅሊናከ ዘይኄሊ ሠናያተ

ኵሎ፡ ዕለተ፡ ወኵሎ፡ ሰዓተ፤

ፊልጶስ፡ አቡየ፡ እስእለከ፡ ስእለተ፡

ኀበ፡ ተፈኖኩ፡ ትሠርሐኒ፡ ፍኖረ፡

ወኀበ፡ ኀደርከ፡ ታጽልለኒ፡ ቤተ፡፡

33. ሰላም፡ ለአማዑቲከ፡ ዘኢተወድየ፡ ውስቴቱ፡

መብልዐ፡ እንስሳ፡ ሥጋዊ፡ ዐቅመ፡ ሥጋከ፡ ይፈቱ፡

ፊልጶስ፡ አቡየ፡ አስተበፅዐከ፡ ለለሰዓቱ

እስመ፡ ነበብከ፡ ወትቤ፡ ቅድመ፡ ገጸ፡ ዓለም፡ ዝንቱ፡

ኀላፊ፡ ንብረቱ፡ ማሳኒ፡ ፍትወቱ፡ ወኵሉ፡ ዓለም፡ ኀላፊ፡ ውእቱ፡፡

275
34. ሰላም፡ ለንዋጠየ፡ ውስጥከ፡ እምንዋየ፡ ዓለም፡ ፍሉጥ፡

ሲሳየ፡ ሕይወታ፡ ለነፍስ፡ እንተ፡ በውስቴቱ፡ ስውጥ፡

ፊልጶስ፡ ዕንቍየ፡ ዘኢትትረከብ፡ በሤጥ፡

ከርሥየ፡ እመ፡ ሠጠጡ፡ ጠቢባነ፡ ጽርዕ፡ ወቅብጥ፡

እምተረክበ፡ ከመ፡ ወርቅ፡ ፍቅርከ፡ በውስጥ፡፡

35. ሰላም፡ ለሕንብርትከ፡ ምግበ፡ ተስፋ፡ ሥጋ፡ ዘተብህለ፡

ወሲሳየ፡ ሕፃን፡ በማሕፀን፡ እስከ፡ ይመልእ፡ አካለ፡

ፊልጶስ፡ አቡየ፡ አመ፡ አፈድፈድከ፡ ገድለ፡

ሰይጣን፡ ተኀፍረ፡ እምቅድሜከ፡ ወእምድኅሬከ፡ ተድሕለ፡

እስከ፡ እም፡ አምላክ፡ አጥረይከ፡ ምሕረተ፡ ወሣህለ፡፡

36. ሰላም፡ ለሐቌከ፡ ዘተናቀወ፡ በሕቁ፡

ቁመት፡ ወስግደት፡ አመ፡ አዕፅምቲሁ፡ አድቀቁ፡

ሐዋርያ፡ ፊሊጶስ፡ ለክርስቶስ፡ መልአከ፡ ጽድቁ፡

እስከ፡ ማእዜኑ፡ እግዚኦ፡ በጌጋይየ፡ አስቆቁ፡

ወበአበሳየ፡ ለለ፡ ጊዜ፡ ከመ፡ ርግብ፡ እነቁ፡

37. ሰላም፡ ለአቍያጺከ፡ አዕማደ፡ አባላት፡ በምልኡ፡

ዲበ፡ ከተማሆን፡ ዘልፈ፡ እንዘ፡ ይጸንዑ፡

ሐዋርያ፡ ፊልጶስ፡ ለእግዚአብሔር፡ በኀይለ፡ ጽንዑ፡

በዐውደ፡ መስቀል፡ ከመ፡ ተሰቅለ፡ በግዑ፡

ወከመ፡ አይሁድ፡ ርእሶ፡ በኅለት፡ ኰርዑ፡፡

38. ሰላም፡ ለአብራኪከ፡ እለ፡ ስግድተ፡ አዝለፉ፡

እስከ፡ እምገጽከ፡ ውኅዛ፡ አምሳለ፡ ሕብረ፡ ደም፡ ሀፉ፡

ሰባኬ፡ ፊልጶስ፡ ለተክለ፡ ሃይማኖት፡ ሱታፉ፤

ረድእ፡ ኤልሳዕ፡ ለመምህሩ፡ ከመ፡ ዐደወ፡ ማየ፡ በዐጽፉ፡

276
አዕደወኒ፡ እምቀላይ፡ ዘነዊኅ፡ ጽንፉ፡፡

39. ሰላም፡ ለአእጋሪከ፡ በመካነ፡ ጸሎት፡ ዘቆማ፡

ለነፍሰ፡ ኀጥእት፡ ቢጹ፡ እንዘ፡ ይሬኢ፡ ሕማማ፡

ጊዜ፡ ፈለስከ፡ ፊልጶስ፡ እምዓለመ፡ ሕማም፡ ወጻማ፡

እንዘ፡ ይጸርኁ፡ ቃል፡ ተሰምዐ፡ በራማ፡

በመሰንቆ፡ ዳዊት፡ ወመልአክ፡ በዜማ፡፡

40. ሰላም፡ ለሰኳንዊከ፡ ዘኢተፃረሮን፡ አፈ፡ ከይሲ፡

ወኢለከፎን፡ ሕቀ፡ አባለ፡ ብእሲት፡ ወብእሲ፡

ዘውገ፡ ሰማዕታት፡ ፊልጶስ፡ ወዘውገ፡ እኁሁ፡ ለኤሲ፡

አባ፡ ስምዓኒ፡ ጸሎትየ፡ ጊዜ፡ እስእል፡ አባሲ፡

አባ፡ አባ፡ መና፡ ፍቅርከ፡ ለነፍስየ፡ ሴሲ፡፡

41. ሰላም፡ ለመከየድከ፡ ዘኢለመዳ፡ ተሀውኮ፡

እምጽንዐ፡ ድካም፡ ያንሶሱ፡ ውስተ፡ ቤተ፡ መቅደስ፡ ጊዜ፡ ባርኮ፡

እመ፡ ተለውኩ፡ ፊልጶስ፡ ለፍና፡ መስቀል፡ ከመ፡ ተለውኮ፤

አኮ፡ አኮ፡ ዘአስተበቍዐከ፡ አኮ፡

በዲበ፡ ብዕልየ፡ ብዕለ፡ ታፈደፍድ፡ ወስኮ፡፡

42. ሰላም፡ ለአጸብዐ፡ እግርከ፡ ምስለ፡ አጽፋሪከ፡ ደርገ፡

እለ፡ አፍጠና፡ ሩጸተ፡ ጊዜ፡ ብዕለ፡ መንግሥት፡ ኀደገ፡

ፊልጶስ፡ አቡየ፡ ከመ፡ ትምህረኒ፡ ሕገ፡

ገሥጸኒ፡ በበትረ፡ ወልድ፡ እስከ፡ አከውን፡ ድግዱገ፡

መቅሠፍተ፡ ባዕዳንሰ፡ በነነዌ፡ ተኀድገ፡፡

43. ሰላም፡ ለቆምከ፡ እንበለ፡ ይሰቀይ፡ ወይነ፡

በማየ፡ ገዳም፡ ዘልህቀ፡ ጊዜ፡ ብዕለ፡ መንግሥት፡ መነነ፡

ፊልጶስ፡ መምህር፡ ወበጸጋ፡ ክርስቶስ፡ አቡነ፡

277
በጾም፡ ወበጸሎት፡ እመ፡ ቤዞከ፡ ኪያነ፡

ብስራተ፡ ፍሥሐ፡ ንዜኑ፡ ወንሰብክ፡ ዳኅነ፡፡

44. ሰላም፡ ለመልክእከ፡ እንተ፡ መጽለወ፡ ላሕዩ፡

እስመ፡ ኮነ፡ ሎቱ፡ እምሣዕረ፡ እንስሳ፡ ሲሳዩ፡

ፊልጶስ፡ አቡየ፡ ለወልድከ፡ ንንግር፡ ዕበዩ፡

ዘወለደኒ፡ በጸጋ፡ እስከ፡ በጸጋሁ፡ አሐዩ፡

ውዳሴ፡ ይደሉ፡ ለዕበዩ፡፡

45. ሰላም፡ ለመልክእከ፡ በአምሳለ፡ ሥኑ፡ ወራእዩ፡

ለክርስቶስ፡ አምላክ፡ ዘአዳም፡ ሥነ፡ ላሕዩ፡

ሐረሳዊ፡ ፊልጶስ፡ መላኤ፡ ሥርናይ፡ ውስተ፡ ሙዳዩ፡

አመ፡ ይወጽእ፡ ቃል፡ በግርማሁ፡ ወዕበየ፡ ዕበይ፡ ዕበዩ፡

ፀረ፡ ሕይወትየ፡ ቅትል፡ ወኪያየ፡ አሕዩ፡

46. ሰላም፡ ለፀአተ፡ ነፍስከ፡ በከመ፡ ልማድ፡ ወሥርዓት፤

እንበለ፡ ይርከብ፡ ላዕሌከ፡ አበሳ፡ መልአክ፡ ስሕተት፡

ጊዜ፡ ነጸርከ፡ ፊልጶስ፡ ለቤተ፡ ገነት፡

እፎ፡ እፎ፡ አንፈርዐጽከ፡ በጽንዐ፡ ዐቢይ፡ ትፍሥሕት፡

ኀበ፡ አልባቲ፡ ሐዘን፡ ወርሕቅት፡ እሞት፡፡

47. ሰላም፡ ለበድነ፡ ሥጋከ፡ በድነ፡ ክርስቲያናዊ፡ ቅዱስ፡

ዘርሑቅ፡ እምሠሥዖ፡ ወእምነ፡ ጌጋይ፡ ግሑሥ፡

ሐዋርያ፡ ፊልጶስ፡ መትልወ፡ ፊልጶስ፡

አንጽሐኒ፡ በቅዳሴከ፡ ለብእሴ፡ አበሳ፡ ወርኵስ፡

እስከ፡ ኅብረ፡ ብሩር፡ ይመስል፡ እምኵሉ፡ ደነስ፡፡

48. ሰላም፡ ለግንዘተ፡ ሥጋከ፡ በአእዳወ፡ አርድእት፡ ኄራን፡

እንዘ፡ ይወድዩ፡ ቦቱ፡ መዐዛ፡ ዕጣን፡

278
ጊዜ፡ ፈለስከ፡ ፊልጶስ፡ እምዐጸደ፡ ዝንቱ፡ መካን፡

መላእክት፡ ጸርኁ፡ አሜሃ፡ በብሂለ፡ ዝንቱ፡ ልሳን፡

ክቡር፡ ሞቶሙ፡ ለጻድቃን፡፡

49. ሰላም፡ ለመቃብሪከ፡ በመካነ፡ ቅድስት፡ አዕንቆ፡

ለክርስቶስ አምላክ፡ ድኅረ፡ ፈጸምከ፡ ጻህቆ፡

ኦፊልጶስ፡ ጳውሎስ፡ ዘደማስቆ፡

እዜምር፡ ለከ፡ እግዚኦ፡ በልሳነ፡ ሠናይ፡ መሰንቆ፡

እስመ፡ እመአምላክ፡ ኀሠሥከ፡ መንግሥቶ፡ ወጽድቆ፡፡

50. አመ፡ ትቀውም፡ በሥልጣንከ፡ እግዚአብሔር፡ ፈጣሪ፡

እምዓለመ፡ አበው፡ ቀደምት፡ እስከነ፡ ምጽአትከ፡ ዘደኀሪ፡

ክበደ፡ ጌጋዩ፡ ወንጽሑ፡ እንዘ፡ ለለርእሱ፡ ያጠሪ፤

ኦመሐሪ፡ ወወልደ፡ አምላክ፡ መሐሪ፡

በእንተ፡ ፊልጶስ፡ ረድእ፡ አበሳየ፡ ስሪ፡፡

51. ስብሐት፡ ለከ፡ ኢየሱስ፡ እምአፈ፡ አርድእት፡ ልኡካን፡

ስብሐት፡ ለከ፡ ኢየሱስ፡ እምአፈ፡ ጻድቃን፡

ስብሐት፡ ለከ፡ ኢየሱስ፡ ንጉሠ፡ ግሼና፡ መካን፡

ስብሐት፡ ለከ፡ ኢየሱስ፡ እምአፈ፡ አበው፡ ገዳማውያን፡

ስብሐት፡ ለከ፡ እምአፈ፡ ኄራን፡

ይነግር፡ ስብሐቲከ፡ ፊልጶስ፡ ካህን፡፡

279
7.2 Translation

Effigy, Mälk’ә360 of Abunä Filәṗos

1. I shall begin to praise for your praise, and I shall accompany the song
With the sound of the, your grace,

Help me Filәṗos, up until the final completion of the word361

If I do not complete and conclude the matter

Before the wise men, your children, it shall not be a memory.

2. Salutation to the memorial of your name, (you) whose name is lover of God,

At the primeval origin, Filәṗos, which existed at the beginning

Filәṗos, sealed for Moses with his seal

Israel, your people, all of them myriads of ears,

They shall taste the manna of your praise with joy.

3. Salutation to the hair of your head, which was provided with a qob‘ (skullcap)

Like a youth in the bride’s house at a marriage362

Apostle Filәṗos, come to help me

If you fail to give any help from your heart,

The kingdom of God will be external news of a deed.

4. Salutation to your head, until its brain is disturbed,

You who bowed down (so) many times to God in His Trinity
360
Etymologically the term Mälkә’ derives from läkә’ which means resemblance and likeness (Dillmann, 1864, 51).
‘Likenesses’ (also called ‘effigies’) are hymns in honor of saints in which the various parts of the saint’s body (from
head to feet ) are recounted one by one, each in a separate stanza (Harden, 1926, 29-30). As Amsalu (2011, 64) says,
‘There is no agreement on the question of when Mälkә’ was started.’ The researcher could not find out when and by
whom the Mälkә’ of abunä Filәṗos was written, neither from the colophon nor from any other source. This Mälkә’ is
not found in all mss of GF (only in mss ‘B’ and ‘H’). The Mälkә’ has many errors in grammar and word
construction. These have usually not been corrected in the critical edition. In the translation, the researcher has tried
to render the text literally while still giving good sense.
361
The final completion of the word is to say the Last judgment or judgment day. In Christian belief, it is the final
and eternal judgment by God of the people in every nation resulting in the glorification of some and the punishment
of others. www en.m.wikipedia.org/wiki/Last_Judgment. 19/06/2017
362
Ps 18 (19): 5
280
Filәṗos, your (spiritual) child at the gate of your ear, outside of the chamber

When he (the child) moaned, weeping, until his cry was raised up

Let his toil not be like (that of) a hypocritical Pharisee.363

5. Salutation to your face, which was washed in watery fountains of sweat

When you bowed down (so) many times and when you contended (yet) again,

Filәṗos, reward me with the utterance of your praise

The priests, your associates, where they establish the temple,

There they will praise, and make the people hear.

6. Salutation to your eyelashes which were wet with the water of tears

From their house and their estate (i.e. the eye) until they departed.

Lion, Filәṗos, and the strong child of a lion

For the water of the Jordan was born from you, from within it (the eye)

And your house, a second Sinai, adorn (it) with its grace.

7. Salutation to your eyes, which saw with vision

The world of shadow and blindness, with the eye of the mind which is internal,;

Filәṗos, come to me with love

That I may follow after you while singing a song

To the house of God, until I see His deed.

8. Salutation to your ears, hearers of the whole world

When he prayed to you with a voice of affliction;

Filәṗos, Yoḥannәs, you whose dwelling is in the wilderness;

Who is like unto you, my beloved, without measure or limit,

Before the face of God, who (Filәṗos) is rich in prayer and fasting?

9. Salutation to your cheeks, upon which there falls

363
Luk 18: 9-14

281
The flow of tears upon them364, until it builds a road.

Filәṗos, send one of your disciples

So that he would lead me to the desire of my heart365

For I have no aid to [my] desire nor any other child.

10. Salutation to your nostrils, which smell a sweet odor

From the secret of the holy table, with the nose of the mind which is internal.

Filәṗos, from Caesarea, the land of Gaza,366

Help me with your help, for the precious weak youth,

And raise up for your good things from its beautiful essence.367

11. Salutation to your lips, which taught rebuke

When there was a lessening of faith and when there was a diminishing of (good) deeds.

When I knock, O Filәṗos, may you open the door for me

The associates of Märḥa Krәstos368 and Ṗeṭros,369 your brothers, when they will be your
companions

In the broad spaces of my heart, perform your (pl.) race

12. Salutation, I say, to your mouth,

Which preached the Book in the ears of the foolish people

Filәṗos, give me a wing from the wing(s) of your help

When I follow after you, so that you bring me across the chasm;

For I weep over this, and I lament always.

364
The Gәʾәz text has “upon them” twice.
365
The Gәʾәz text has a grammatical error.
366
Ac 8: 26. Caesarea is actually far to the north of Gaza.
367
The Gәʾәz is unclear.
368
Märḥa Krәstos was the ninth abbot (cp. Ǝččäge) of Däbrä Libanos of Šawa. According to his Acts (a valuable
early 16th-cent. source, ed. Kur 1972), he was born in Ǝnaräqan in the district of Wağ. He was entrusted as disciple
to the priest Tomas Against the will of his family, he left the worldly life and came to Däbrä Libanos of Šawa where
he received the monastic habit and name Märḥa Krәstos from Yoḥannәs Käma. The Acts report about Märḥa
Krәstos’s activities in Mugär, destruction of “pagan cults” and a clash with a certain Ǝsṭifanos (unlikely the 15th-
cent. leader of the Stephanites) and his followers at Däbrä Sänkwa (Kur 1972:52ff.). Stanisław Kur, in EAe, vol, 3, p.
782. The relics of the translation of Abunä Filәṗos was performed during Abunä Märḥa Krәstos.
369
Ṗeṭros (1489-1516 E.C.) was an abbot of Däbrä Libanos.
282
13. Salutation to your teeth, which did not desire to smirk,

And did not desire joy among the joyful in the assembly370

Speaker of divinity371, Filәṗos, aroma of myrrh,

To your monastery of Gәšäna,372 which the blood of divinity sanctified,

To the head of the congregation, your child, adorn (it) with its grace.

14. Salutation to your tongue, the tongue of the Paraclete, its power,

The wood of sin and transgression which the fire of its voice [of the tongue] burns up.

Mortal Filәṗos, and an angel who is above

You have completed your race excellently, while following the footsteps of

Täklä Haymanot, the saint, whose contending was outstanding.

15. Salutation to your voice, the voice of a child of God, speaker (i.e. which spoke),
When the taker desired and when the giver was pleased;

Teacher Filәṗos, and [appointed] over myriads, giver,

Hurl the spear with (your) voice at the belly of my enemy

And magnify your blessing upon me.

16. Salutation to your breath, whose smoke (vapor) heals

Those who are afflicted with sickness and those who are unclean in sin

Beloved Filәṗos, of the same nature as Täklä Haymanot’s body; 373

The legs of my heart, when they go toward you,

370
Perhaps fäqqädä “he desired” should be corrected to fäqqäda “they desired”, referring to the teeth? Or else the
line refers to Filәṗos; but if so, the word “and” at the beginning of the line is strange.
371
In the tradition, ‘Speaker of divinity’ is a name for John the Evangelist. Another name for John is qwәṣurä gäṣṣ
‘ill tempered, sullen’. This is because John alone, of all the disciples, was present at the crucifixion and witnessed it
(John 19:26); as a consequence he was sullen and ill-tempered for the rest of his life (70 years). Like John, Filәṗos’s
face did not express joy.
372
Gәšäna is in south Gondär in Ǝste at a place called ‘Andabet’, where a monastery called ‘Gәšäna Täklä
Haymanot’ is to be found.
373
Literally, ‘perfect belly of Täklä Haymanot’. This phrase is also found in the Mälkә’ of Jesus, where the text
reads ኢየሱስ፡ ክርስቶስ፡ ለዳዊት፡ ባሕርየ፡ ከርሡ’ ‘Jesus Christ (You are of the same) nature as David’s body’.
The holy Bible narrates the genealogy of Jesus Christ as follow, ‘The book of the generation of Jesus Christ, the son
of David, the son of Abraham,’ Mt 1: 1. This shows Christ is in the line of David. Similarly, ፊልጶስ፡ ፍቁር፡
ለተክለ ሃይማኖት፡ ባሕርየ፡ ከርሡ shows the chronological succession of abunä Filәṗos after his spiritual father
abunä Täklä Haymanot, and says he is of the same bodily nature.
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They shall inherit from the inheritance of your house, with grace.

17. Salutation to your throat, which recited melody,

Beautiful voice of song, until it resounded over the Rama (Third Heaven).

Adorned Filәṗos, in a robe of the blessed and an askema,

Who is like unto you among mortals crowned with majesty,

Except for Ṗawli the hermit and poor Bärsoma?374

18. Salutation to your neck, which bears the collar of faith

For the eye of lust, which (the collar) is not silver or gold,

Antonius, Filәṗos, for you were great in righteousness;

Spiritual news of your memory [spread], to where it was known to everybody

Until your disciples multiplied and were very many.

19. Salutation to your back, which was clothed in humility,

When you were the son of a king, and a prince of vast dominion;

Apostle Filәṗos, you who were beneficial to the land of Gәšena,375

Her horn [i.e. of Gәšena] which you elevated after it was broken by the Adversary,

And afterwards her body which you raised up from death.

20. Salutation to your shoulder, which carried the cross of humility

When it took the path of poverty from the house of kingship,

Filәṗos, when the Lord is pleased, I shall stand

Before you, before your face, when I am following the track;

And with the saints, your disciples, I will make a congregation.

21. Salutation to your chest, receptacle of the water of knowledge

From within which water was drawn for the one who yearned [for it], to the limit of his desire.

Beloved Filәṗos, perfect child of Philip,376

374
Ṗawli, Bärsoma and Antonius were Egyptian monks of the third century.
375
Cf. sec 13.
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They make you happy in the wilderness of humility which they wandered

And each will praise you with his tongue, one by one.

22. Salutation to your bosom, seat of poverty and tribulation

When hour by hour it receives (or: you receive), with praise and jubilation;

Wearer of patience, Filәṗos, tongue (of patience) as the book says,377

My soul shall trust in you when you are her guardian,

She shall dwell in the house of your soul, which is more fragrant than myrrh.

23. Salutation to your hands, when they fortify the cross

When they stretch forth a hand and when they exercise power

Filәṗos, the limits of my heart are elevated to you

Bring down to me from heaven a rope, so that you may raise it up for me

For the chasm of sin hinders me, being a flood-wave.

24. Salutation to your arms, which smashed the arms of sin,

When he preached in his name at the gate, and (in) the name of iota (i.e. Jesus),

Filәṗos, merchant, who purchased the kingdom of Heaven,378

I beseech you to exchange my songs;

May you purify the impurity of my soul, (both) without and within.

25. Salutation to your elbows, more honored than the elbows of David,

Which crushed Satan with the power of worship,

Filәṗos, Apostle of the One Son [Jesus Christ].

I ask you to protect me in the wings of [two words illegible]

At the hour of terrible and fearful retribution, the Judgment.

26. Salutation to your palms, which were assiduous in giving assistance to prostration,

When they strengthened the earth before the cross of Litosṭra;379

376
The name Filәṗos is repeated here, clearly referring to a different (Biblical) person.
377
The grammar of the 2nd and 3rd lines of this stanza seems strange.
378
Mt 13: 45.
285
Son of kings, Filәṗos, and subduer of myriads of troops,

When you left the feast of joy to receive tribulation,

You followed in the footsteps of Mary, the daughter [i.e. descendant] of David.

27. Salutation to the fingers of your hand, which are adorned with fingernails,

Whose complexion is like the whiteness of milk and wool;

Apostle Filәṗos, preacher of humility and love,

Be pleased to redeem me,

For mercy (is) the Lord’s, and error (is) the servant’s (i.e. belongs to mortal man).

28. Salutation to your flank, which desires no bed;

Your heart (was) king of the intellect when it rejected the pleasure of the world;

Filәṗos, your foot, when it passed along the path of the wilderness,

It (the foot) suffered suffering in your suffering, and sweated sweat380

Until the angel of death was put to shame and was banished to the (farthest) extremity.

29. Salutation to your belly, to which you refused nourishment,

And (which) did not get permission when it thought (about eating);

Father of myriads, Filәṗos, and my father, by the grace of Christ,

For from your (spiritual) womb, the begetter, you begot me;

My soul, the speaker, magnifies God.381

30. Salutation to your heart, which is gentle like David’s heart

And meek like Moses;

The second Philip (Filәṗos) , apostle of Christ, the Messiah,

As she bore Him, the sanctuary of holiness and purity,

Mary, the pride of Enosh and Noah.382

379
See John 19:13.
380
The line contains two figurae etymologicae, which should be syntactically parallel. To create this parallelism,
and to make sense of the line, the word ḥәmam should be emended to ḥәmamä (accusative, parallel to hafä): “to
suffer a suffering, and to sweat a sweating”.
381
Cf. Luk 1: 47. One of the traditional attributes of the soul is that it is the “speaker”.
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31. Salutation to your kidneys, which were tried in the furnace of humility

From the earthly dominion of the world, when they renounced the pleasures of the world;

Filәṗos, Paul who was re-raised up after his time (i.e after the time of the original Paul),

Who can separate you from Christ, your beloved?

(Is it) affliction, (or) a sword?383

32. Salutation to your mind, which thinks fine things

Every day and every hour;

My father Filәṗos, I entreat you an entreaty:

Wherever I am sent, you will make my way prosper,

And wherever I dwell, may you shelter my house.

33. Salutation to your gut, to which there is not added

Any fleshly meal of animals ˗ it (the gut) desires a limit to your flesh;

My father Filәṗos, you (may) consider yourself blessed, hour by hour,

For you have spoken and said, before this world,

“Its state is transitory, its lust is corrupt, and the whole world is transitory.”384

34. Salutation to your bowels (lit. “vessel of interior”), distinguished from the vessels

(i.e. property) of the world,

Nourishment of the life of the soul, which is mixed within it (i.e. the bowels),

Filәṗos, my pearl, who is not to be gotten by purchase;

My belly, if the wise men of Greece and Egypt cut (it) open,385

Your love would be found (to be) like gold within (it).

35. Salutation to your navel, food for the hope of the flesh which was spoken,386

382
The connection between Mary and the early ancestors Enosh and Noah requires interpretation. Mary is supposed
to have existed before all mankind, hence also before Enosh and Noah, who thus could be “proud” of Her. Gen 5: 1
383
The last two lines are a paraphrase of Romans 8:35, 39. The order of the lines has been reversed in the English
translation for clarity.
384
1 Jn 2: 17
385
This seems to be a reference to the process of preparing a body for mummification as practiced by the Egyptians,
and perhaps also to the pearl which is found inside the oyster.
287
And nourishment for the child in the womb until he completes (his) body,

My father Filәṗos, if you struggle in abundance,

Satan will be ashamed before you, and he will flee from you

Until you have gotten mercy and kindness from God.

36. Salutation to your loins, which cracked very much,

When standing and prostration crushed their bones (i.e. of the loins);

Apostle Filәṗos, Christ’s messenger of righteousness,

Until when, O lord, shall I wail in my sin

And in my iniquity, time and time again, cry out like a dove?

37. Salutation to your thighs, pillars of your limbs, fully,

Constantly at their top (i.e. of the limbs), while they strengthened (them);

Apostle Filәṗos, to God in the power of his strength,

As His lamb was crucified in the precinct of the cross

And as the Jews beat His head with a rod.

38. Salutation to your knees, which were constantly bowing down,

Until it (water) poured from your face,387 and sweated like a spot of blood.

Filәṗos, preacher,388 companion of Täklä Haymanot;

Just as Elsa‘ (Elisha),389 helper of his teacher, crossed the water by (the help of) his mantle,

So you (Filәṗos ), bring me over the abyss whose border is long.

39. Salutation to your legs, which stood up in the place of prayer,

Companion of the sinful soul, when he (Filәṗos) saw her sickness (i.e. of the soul),

When you departed, Filәṗos, from the world of sickness and strife,

386
Unclear.
387
Syntax unclear. Emend waḥaza to waḥazä?
388
The Gәʾәz text says säbake “preacher”, which would be either a construct form or an accusative. Neither makes
sense here. Emend to säbaki.
389
The author is apparently referring to two different people named Elsa‘ here: the successor of Täklä Haymanot
and predecessor of Filәṗos as abbot of Däbrä Libanos; and the Biblical prophet Elisha (in Gәʾәz Elsa‘), disciple of
Elijah. Elisha crossed the Jordan River with the help of Elijah’s mantle (2 Kings 2:13-14).
288
When they (i.e. angels) called, a voice was heard in heaven,

David with (accompanied by) the mäsänqo (one-stringed fiddle), and an angel with song.

40. Salutation to your heels, to which the serpent’s mouth was not hostile,390

And which did not at all touch the limb(s) of woman and man;391

Filәṗos, companion of martyrdom, and companion of its brother (la)’esi,392

O father, hear my prayer when I, a sinner, entreat (you),

O father, O father, feed my soul with the manna of your love.

41. Salutation to your sole(s), which were not accustomed to distraction

In intense exhaustion going back and forth in the Sanctuary at the time of blessing;

If I follow, O Filәṗos, the road of the cross as you followed it,

There is nothing, nothing that I ask you for, nothing;

Above my wealth you augment increasing (of) wealth.

42. Salutation to the toes of your feet, together with your (toe)nails,

Which hurried, running, when he abandoned the wealth of dominion;

My father Filәṗos, as you teach me the law,

Rebuke me with the rod of the Son (Christ) until I become emaciated;

(And) as for the chastisement of other (nations) in Nineveh, it was abandoned.393

43. Salutation to your stature, without being given wine to drink,

Which grew up by the water of the wilderness, renouncing the wealth of dominion;

Filәṗos, teacher and by the grace of Christ our father

If you redeem us, with fasting and prayer,

We will proclaim the good news of gladness, and preach safety.

390
A reference to Gen 3:15, where the serpent “bruises the heel” of mankind.
391
Or does it mean “which the limbs of woman and man did not touch”? It seems this should somehow be connected
to the same passage in Genesis that was just cited; but the sense is not clear in context. Normally one would never
think of heels as either “touching limbs” or as “being touched by limbs”.
392
The word la’esi or ’esi is unknown to me (is it a proper name?), and the interpretation of the line is unclear.
393
Probably a reference to Jonah 3:10, where God abandons His intention to punish Nineveh.
289
44. Salutation to your effigy, whose beauty withered away

For its nourishment was (only) from the grass of animals.

O Filәṗos, my father, tell His greatness394 to your son,

(Of) the one Who engendered me with grace, until I live in His grace;

Praise is fitting to His greatness.

45. Salutation to your effigy, in the image of the beauty and likeness of

Christ, God, the excellence of Whose beauty is pleasing.

Farmer Filәṗos, who fills wheat into its basket,

If a voice calls out in its (awesome) majesty, His greatness is the greatness of greatness,

Slay the enemy of my life, and keep me in life.

46. Salutation to the departure of your soul, in conformity to custom and order

Without the angel of error finding upon you (any) sin.

When you looked, Filәṗos, at the house of paradise,

How greatly, how greatly, did you skip about in the great strength of joy,

Where there is no sorrow, and it (paradise) is far from death.

394
The Gәʾәz has nәngәr ‘let us tell’, which is hard to make sense of in context. Emend to nәgәr, the imperative
‘Tell’.
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47. Salutation to the corpse of your flesh, the corpse of a saintly Christian,

Which is far from greed, and removed from sin;

Apostle Filәṗos, follower of Philip (Filәṗos)

Purify me with your holiness, (me) the man of sin and filth,

Until it will take on the appearance of (white) silver, (different) from all defilement.

48. Salutation to the shrouding of your body, at the hands of the good disciples,

While they add to it the (sweet) aroma of incense;

When you departed, Filәṗos, from the precincts of this place,

The angels called out at that time, speaking these words:

Precious is the death of the righteous.395

49. Salutation to your sepulcher, in the place of holy A‘әnqo396

After you (Filәṗos ) finished striving for Christ, God;

O Filәṗos, Ṗawlos (Paul) from Damascus,

O lord, I will glorify you in song in the language of the good mäsänqo (one-stringed fiddle),

For you have sought the kingdom of God and His righteousness397

50. When You arise in Your dominion, O God, creator,

From the world of the forefathers until Your second coming;

When every man purchases for himself (either) the heaviness of his iniquity or his purity,

O merciful one, and the Son of merciful God ,

For the sake of Filәṗos , the disciple, absolve my sin.

51. Glory to You, Jesus, from the mouth of the disciples, messengers;

Glory to You, Jesus, from the mouth of the righteous;

Glory to You, Jesus, the King of the place (called) Gәšena;

Glory to You, Jesus, from the mouth of the desert fathers;

395
Ps 116: 15.
396
A‘әnqo is another name for Däbrä Ǝnqw‘ә, the final destination of Abunä Filәṗos, where he is buried.
397
Mt 6: 33.
291
Glory to You, from the mouth of the good;

Filәṗos, the priest, will recite Your Glory.398

398
The rhyme in this final stanza is in –an, except for the final line, which ends in the word kahәn ‘priest’. If the ‘h’
was not pronounced or was not clearly audible in chanting, the result would be that this final line, too, would now
end in –an.
292
 CHAPTER EIGHT

SUMMARY AND RECOMMENDATIONS

8.1 Summary

Hagiography is a genre that speaks about the deeds of saints and martyrs. It encompasses a

number of different types of texts: Vita, or Act (Gädl), Miracle (Tä’ammǝr), Homilies (Dǝrsan),

hymns and hymnological compositions of different kinds, accounts about the translation of relics,

and a number of smaller texts like monastic genealogies, prayers etc. These edited and translated

texts have made a considerable contribution to the understanding of the history of medieval

Ethiopia.

As we read from the gädl, Abunä Filәṗos was an enthusiastic and devoted spiritual father. He

fearlessly opposed the immoral doings of the kings. For this, he suffered exile and had to wander

from place to place. At the age of 74 years and nine months, Filәṗos died in exile in Däbrä

Ǝnqw‘ә in south Gondär on 28 Hamle and was buried there.

Gädlä Filәṗos, published from a single manuscript (Turaiev, 1908), is supposed to have been

written during the tenure of Yoḥannәs Käma who is mentioned in the colophon. Gädlä Filәṗos,

which was written in the 18th century, has a significant contribution to make for historians

studying the medieval history of Ethiopia. It narrates about the state and Church conditions, the

geographical setting of the land, names of ancient places, cultures and customs of the people, and

the like.

The gädl is rich in Biblical quotations and refereeing of other Gәʾәz literatures. The researcher

has collected about seventy-five Biblical quotes from Filәṗos’s gädl. He also cited many non-

Biblical sources from the gädl; they include: The book of Synaxarium, the Homily of Angel

Gabriel, the book of Anaphora, the book of the Contending of Täklä Haymanot, the Synod of

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the Apostles (in the first century), the book of Didiache (Didascalia), Abṭәlis, the Law of the

Kings, the book of Dәggwa, the book of the Prayer of St. Mary, the book of the Fathers, the

book of the Covenant. Another section of the gädl consists of the story of the astonishing

miracles (tä’mmәrat) attributed to the saint and the covenant (kidan) made by God.

For each mss (8 mss) the researcher has recorded the description of the mss; the place where the

mss are found, the size of the mss, the number of columns, the language which the scribe used, in

which material the mss covered by, how many folios have the mss, the number of lines of each

folios, the date and the special features including the colophons.

Identifying the research design and methodology are crucial points to reconstruct the original text

of GF and develop the relationship of the mss into a family. As it is mentioned, the hagiography

of Abba Filәṗos was edited and translated by Turaiev based on the best text approach. In this

regard, choosing the Neo-Lachmannian method is undoubtly appropriate in doing the critical

edition.

Copying errors are of major importance in reconstructing the history of the text. In this regard,

transposition, banalization, metathesis and omission of letters are discussed under polygenetic

errors. The edition of GF is based on the Lachmannian method; instead of choosing one

manuscript as the ‘best manuscript’, at each point in the text all eight witnesses are consulted to

reconstruct the original text. Through examination of conjunctive errors, a stemma codicum (a

genealogical tree of the manuscripts) was built. Elimination of mistakes and establishment of the

original text are a salient point of this research.

Turaiev edited GF from a single ms; despite his contribution, he did not (and could not) see the

errors which are found in other mss, even sometimes skipping over errors (without emendation)

in his edition. For example P. 174. ረድኤተ፡ ኪያሁ instead of ረድኤተ፡ ዚአሁ፣ p.177. እንዘ፡

294
ሀሎ፡ ላዕለ፡ እሳት instead of ውስተ እሳት፤ p. 180. በጎረ፡ ቤቶሙ instead of በጎረቤቶሙ፤ p.

209 ዘአምጽእከ instead of ዘአምጻእከ፤ p. 205. ወእሙንቱኒ፡ ይምጽኡ፡ ኀቤክሙ instead of

ኀቤሁ፤ p. 210. በጸሎትከ፡ ርድኦ፡ ለአሚኖትየ instead of ለኢአሚኖትየ and so on.

After collating the different readings, the variants were summarized in the critical apparatus. The

translation of GF into English is an original work of the researcher; it will help to spread ideas

and information across cultures and to open a door for readers who do not know Gәʾәz and

Amharic. In addition, the image or Effigy (mälkә) of Abunä Filәṗos which is found at the end of

the gädl (only in ms ‘B’) is a beautiful piece of poetry and gives additional information about

Abunä Filәṗos.

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The researcher would like to summarize his findings and concluding remarks as follows.

1. Abunä Filәṗos (1274–1348) was born in Zәma, the population of which was predominantly

pagan. He received the habit and askema from abunä Täklä Haymanot soon he was ordained as a

priest. He was the third abbot of Däbrä Asbo, succeeded Abbot Elsa‘ in 1314.

2. Abunä Filәṗos had close relations to the Metropolitan abunä Ya‘әqob and assisted in the

organization of his program of missionary activities in the medieval period. He preached the

local population and worked miracles. He dispatched eleven pupils of abunä Täklä Haymanot to

build new monasteries and spread Christianity.

3. Like some other monastic leaders, Abunä Filәṗos is remembered for his clashes with aṣe

Amdä Ṣәyon I (1314-44) and his son King Säyfä Ar‘әd (1344-1430) whom he openly reproached

for their marital practices and interference in church matters. He was tortured, along with his

disciples, he was sent into exile, finally he buried in Däbrä Ǝnqw‘ә monastery.

4. This study is carried out based on eight manuscripts, collected from different parishes,

monasteries, archives and foreign libraries. The collection comprises mss from: British Library

(B) (18th c.), Vatican Library (V) (16th c.), Dima Giyorgis church (D) (1944/5c.), two mss from

South Gondär Däbra Ǝnqw‘ә St. Mary monastery (E and F) (19 and 20th c.), Hagärä Sälam

Abunä Filәṗos Church (H) (19th c.), Däbrä Libanos monastery (L) (19th c.), Miṭaq Täklä

Haymanot Church (M) (19th c.). Geographically the mss can be grouped into northern and

southern parts of Ethiopia, i.e mss DEF from south Gondär, mss HLMV from North Šäwa.

5. After critical reading of the text the researcher has identified the lost ancestors of all families,

i.e the archetype. Its existence can be proved by the conjunctive errors shared by all the

witnesses. The researcher has identified the archetype errors in sections 4, 84, 126, 186, 203, 221

and 236. In order to reconstruct the stemma codicum, the manuscripts of the GF can be gathered

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in families. Each family derives from a common subarchetype, whose existence can be proved by

a series of conjunctive errors.

6. α shares the same conjunctive errors 3 times in sections 143, 179 and 222. The subarchetype δ

shares the same conjunctive errors 7 times in sections 40, 46, 152, 164, 194, 222, 251. The

subarchetype ε shares the same conjunctive errors 3 times in sections 87, 167 and 215. β shares

the same conjunctive errors 5 times in sections 101, 107, 110, 114 and 221. The subarchetype γ

shares the same conjunctive errors 3 times in sections 87, 121, 242. The subarchetype η shares

the same conjunctive errors 5 times in sections 26, 60, 90, 147, 183. Based on of the genetic

relationships among the witnesses of a text, the family tree or the stemma codicum is formed. All

manuscripts shared eight common errors. This indicates that they are derived from the same

common source or ‘archetype’, designated by the Greek letter [Ω]. The stemma is reconstructed

as a bipartite stemma; the primary divisions are called α and β.

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8.2 Recommendations

Having closely read and studied Gädlä Filәṗos from beginning to end, the researcher would like
to present the following recommendations:

 Digital publications are a significant part of tomorrow’s heritage of digital information in the

preservation and accessibility of the material. However, three of the mss of GF (ms ‘H’ from

Hagärä Sälam and mss ‘E’ and ‘F’ from Däbrä Enqwә) have not been digitalized. The

researcher recommends that these three mss should be digitalized.

 According to the gädl, AF preached the gospel in different parts of the country, also

wandering from place to place during his exile. The problem is that some of the ancient

names of cities have changed over time, and others cannot be identified precisely. This may

create misunderstandings and differences among historians. Therefore the researcher

recommends that the Ethiopian Culture and Heritage Ministry should give more attention to

reconstructing ancient names of cities and places.

 As noted, Gädlä Filәṗos is a significant source for the medieval history of Ethiopia. However,

Church scholars, historians, philologists and other researchers have typically not used the

gädl as a reference for their work. Now, with the preparation of the present critical edition,

GF has become more accessible.

 Most of the religious and historical books in the EOTC, including GF, are written in the

Gәʾәz language. Therefore, scholars should take the responsibility to keep the Gәʾәz

language alive.

 Turaiev edited GF from a single ms; The researcher has tried to establish and correct the

errors which are not discussed by Turaiev. He recommends, if any new version of GF should

appear or any other tradition emerges, that the critical edition and the stemma be revised.

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 BIBLIOGRAPHY

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Gädlä Anorewos EMML 6799

Gädlä Filәṗos EMML 6771, 2142

Gädlä Qäwǝsṭos EMML 6677, 4490, 1513

Gädlä Täklä Haymanot EMML 2134, 1834, 2782

Gädlä Tadewos EMML 6679

Gädlä Zena Marǝqos EMML 3987, 932

Lǝdätä Abäw EMML 7346, 2782

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307
 GLOSSARY

Abba = Title of ecclesiastic meaning ‘father’

Abunä = ‘Our father’, Patriarch, Bishop. It is a tltle of the leader of the Ethiopian Church.
Sometimes it is used as a courtesy prefix for the most senior clerics.

Abṭlis = Canons of Ecuminical Councils.

Anagonsṭis = One who has attained the first stage of diaconate.

Askema = Scapular of monks with with12 crosses.

Apparatus Criticus = also called ‘Critical apparatus’ an apparatus which shows variant readings/
additions commited by various families with the same page of the critical edition.

Archetype = the hypothetical manuscript from which all other mss of the same text –type derive.
It is the lost ancestor of all the families.

Betä Kәrstiyan = Church

Bäal = Feast, saint’s day.

Bipartite Stemma = the family tree is branched into two.

Codex optimus = the best Codex.

Collation = Careful comparison of mss and list of their differences.

Colophon = an end note of a manuscript, usually presenting facts relating to its production.

Conjunctive error = an error such as two or more copyists could not be able to produce it
independently. It is a monogenetic error and can only be inherited. Nowadays,
Conjunctive errors are also called ‘Shared Innovation.’

Corrupted reading = A reading that departs from the original text due to a copyist’s mistake or
alternation.

Däbr (pl. adbar) = mountain, region where there is a monastery; a parish church next to Gädam in
rank.

Dәggwa = Hymn book of sain Yared; general name for Church music.

Ǝččäge = the title given to the abbot of Däbrä Libanos monastery in Shoa. At present the
patriarch holds this post as well.

Eliminatio codicum descriptorum = Elimination of derivative manuscripts.

308
Emendatio = ‘emendation’ an attempt to reconstruct an original reading that has not survived
among extant witnesses.

Eṗisqoṗos = ‘episcopos’ an ecclesiastic below a full bishop; he is a vicar of Bishop and he

exercises some functions of a Bishop. At present the word uses interchangeably
with Bishop.

Fasika = end of the hudade (lent) fast, Easter.

Fәtḥa Nägäśt = the book of the Laws of the kings, a secular and ecclesiastical book which, inter
alia, deals with such items as the Canonical Books, Baptism, Patriarchs, Bishobs,
Priests, Deacons, and other orders of the clergy, the Liturgy, the Eucharist, Fasting,
Almsgiving, Martyrs, confessors etc.

Folio = leaf/ leaves of the ms.

Gänna/Genna, Lәdät = feast of celebrating the birth of Christ; Christmas.

Gәnzät = A book read during funeral service.

Gәzät = excommunication i.e cutting of a person from the membership and communication of the
church.

Hagiography = literature about the lives and legends of saints. The equivalent Gәʾәz terem is
‘Gädl’ and, the equivalent Latin terem ‘Vita’

Haymanot = religion, creed, faith

Homoeoteleuton = a result of copying error involving a loss of texts when identical or similar
sequences of letters at the end of two words or phrases are read as one.

Haymanotä Abäw = the book of the faith of the fathers.

Lectio difficilior = the more difficult reading.

Liqä Kahәnat = head of ecclesiastic, high priest with disciplinary and judiciary ecclesiastical
function.

Liqä ṗaṗas = Archbishop

Mälkә = ‘Effigy’, ‘image’, ‘resemblance’, likness, etc. It is one of the EOTC poetical praise
categoris.

Mäṣḥafä Kidan = ‘The book of the covenant’ containing Christ’s teachings to the Apostles
during the 40 days following His Resurrection.

Nәburanä әd = preachers/mämhәran

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Recensio = ‘Recension’ a general examination and evaluation of the evidence of the codices.

Recto = the front part of a folio.

Sic = ‘thus’ or ‘so’ used within brakets to indicate that what precedes it is written intentionally or
is copied verbatim from the original, even if it appears to be mistake.

Sigla = code given to ms/s.

Sәnksar = ‘Synaxarium’ Ordo, calendar, a liturgical book that contains the lives of the saints
which are read upon their respective days.

Sinodos = ‘ A book recognized as part of the New Testament by the Ethiopian church which is.
Church Law or Canons, corpus Juris Ecclesiastic

Stemma Codicum = ‘Genealogical tree,’ shows the relationship of the surviving witnesses based
on their common innovation.

Täwaḥәdo = Literally it means ‘Unity;’ in church terminology it is a school of theological

thought of those who are the orthodox churchmen, the believers in miaphysis, the
Täwaḥәdo Church.

Text transmission = the process by which a text was transmitted over the years by repeated
copying.

Tәnsae = Easter, Resurrection.

Ṭәmqät = Epiphany, feast of Baptism.

Textual witnesses = the various sources that represent different forms of the text.

Transposition = a copying error involving an exchange in the position of two or more letters
within a word.

Variant reading = any difference between two or more mss of the same text.

Verso = the back side of a folio.

Vorlage = a manuscript or a text from which a scribe copied and/or translated a text.

Wazema = A day of some rejoicing before a feast.

Wängel = Gospel.

Yä –tammänä = Faithful.

Zәmut = Fornication.

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 APPENDIX-a

Fig. 1 The picture of Abunä Filәṗos (from Däbrä Libanos Monastery).

311
 Appendix- b

Fig. 2 South Gondär Däbrä Ǝnqw‘ә St. Mary Church, where Abunä Filәṗos was buried in.

312
 Appendix-c

Fig. 3 Abunä Filәṗos whipped by the order of the King. The servants of Abunä Filәṗos whipped
him until his ribs were visible, and the skin of his flesh was stripped off from his neck to his hip.
And then, when they had finished beating him, his blood flowed like water. And his disciples
came and took him to their lodging, which was in the palace. And the blood of this holy man
became fire and blazed up; see section 240. (from ms ‘B’ f.176)

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 Appendix-d

Fig. 4 Miracles. In the mid night the theif robbed the widow’s cow, though by the prayer of
Abunä Filәṗos he returned her cow; see section 165.(from ms ‘B’ f.181)

314
 Appendix-e

Fig. 5 Covenant. God said to Abunä Filәṗos, I have prepared seven crowns for you: one for your
virginity; one for your martyrdom; one because you turned back the people from wrongdoing to
my worship through preaching my gospel; one for your exile from town to town in tribulation
and affliction; one because you rejected the crown of transitory glory; one because in my name
you killed Marit while you were a child and you did not fear death; [and] one for your pure
priesthood and your perfect monastic life, like Antonius and Makarios; see section 249. (from ms
‘B’ f. 199).

315
 Appendix- f

Fig. 6 Turaiev’s edition

316
 Appendix - g

Fig. 7 A map of Ethiopia in the year 1329. Abunä Filәṗos (1274-1348) wandered from place to place
for his mission.

317
 DECLARATION

This dissertation is my Original work and has not been presented for a degree in any other
University, and that all sources materials used for the dissertation have been duly acknowledged.

__________________________

Abba Petros Solomon

April 19, 2018

Addis Ababa, Ethiopia