Section 117
Ethiopia And the King of Rōmē, and the King of Ethiopia, and the Archbishop of Alexandria - now the men of Rōmē were orthodox - were informed that they were to destroy them. And they were to rise up to fight, to make war upon the enemies of Elohim, the Yehudim, and to destroy them, the King of Rōmē? h]nya, and the King of Ethiopia Pinhas (Phinehas); and they were to lay waste their lands, and to build assemblies there, and they were to cut to pieces Yehudim at the end of this Cycle in twelve cycles of the moon. Then the kingdom of the Yehudim shall be made an end of and the Kingdom of Mashiach shall be constituted until the advent of the False Messiah. And those two kings, Justinus the King of Rōmē and Kaleb the King of Ethiopia, met together in Yerushalayim. And their Archbishop was to make ready offerings and they were to make offerings, and they were to establish the Faith in love, and they were to give each other gifts and the salutation of peace, and they were to divide between them the earth from the half of Yerushalayim, even as we have already said at the beginning of this book. And for love’s sake they were to have j ointly the royal title [of King of Ethiopia]. They were to be mingled with Daviyd and Shəlomah their fathers. The one whom in faith they chose by lot to be named from the Kings of Rōmē was to be called “ King of Ethiopia,” and the King of Rōmē likewise was to bear the name of “ King of Ethiopia,” and he was to have part in the lot by which he should be named with Daviyd and Shəlomah their fathers, after the manner of the Four Evangelists. And the fourth the one whom they were to choose each in his own country... And thus after they had become united in a common bond, and had established the right faith they were to determine that the Yehudim were no longer to live, and each of them was to leave his son there; and the King of Ethiopia was to leave there his firstborn son whose name was Yisra'el, and was to return to his own country in joy. And when he came to his royal house, he was to give abundant thanks to Elohim, and to offer up his body as an offering of praise to his Elohim. And Elohim shall accept him gladly, for he shall not defile his body after he has returned, but he shall go into a monastery in purity of heart. And he shall make king his youngest son, whose name is Gabra Maskal, and he himself shall shut himself up [in a monastery]. And when one has told this to the King of Nagran, the son of Kaleb, he shall come in order to reign over Tsiyon, and Gabra Maskal shall make his armies to rise up, and he shall journey in a chariot, and they shall meet together at the narrow end of the Sea of Lib a, and shall fight together. And on the same night the two of them shall pray from sunset until the dawn, when the fight waxeth strong upon them. And when they have cried out to Him with tears Elohim will look upon the prayer of both of them, and the penitent prayer of their father, and will say, “ This one is the elder and he has stood up to perform the will of his father, and that one, the younger, has loved his father, and has prayed to Elohim [for him].” And Elohim will say to Gabra Maskal, “ Choose you between the chariot and Tsiyon,” and He will cause him to take Tsiyon, and he shall reign openly upon the throne of his father. And Elohim will make Yisra'el to choose the chariot, and he shall reign secretly and he shall not be visible, and He will send him to all those who have transgressed the Mitswah of Elohim. And no one shall build houses, and they shall live in tents, and none shall suffer fatigue in labouring, and none shall suffer thirst on the journey. And their days shall be double of those of [ordinary] men, and they shall use bows and arrows, and shall shoot at and pierce him that Elohim hateth. Thus has Elohim made for the King of Ethiopia more glory, and grace, and majesty than for all the other kings of the earth because of the greatness of Tsiyon, the Tabot of the Torah of Elohim, the heavenly Tsiyon. And may Elohim make us to perform His spiritual good pleasure, and deliver us from His wrath, and make us to share His kingdom. Amen. And they answered and said to him, “ Verily, you hast spoken well, for thus was it revealed to you by the help of the Ruach Qodesh. you hast told us everything which has taken place, and you are in agreement with the book of Damotiyos (Domitius) of Rōmē. And you hast prophesied also what shall happen to the two cities, the brides of Mashiach, the assemblies Nestasya and ’Arkadya, and Marena, and Ethiopia, the great cities of Elohim, in which pure sacrifices and offerings shall be offered up at all times. May Elohim show us His grace! The blessing of all the saints and martyrs [be with us] for ever and ever! Amen. Mashiach is our King, and in Mashiach is our life for ever and ever. Amen. And Amen.” In the Arabic text it is said: “ We have turned [this book] into Arabic from a Coptic manuscript [belonging to] the throne of Mark the Evangelist, the teacher, the Father of us all. We have translated it in the four hundred and ninth year of mercy in the country of Ethiopia, in the days of Gabra Maskal the king, who is called Lalibala, in the days of Abba George, the good bishop. And Elohim neglected to have it translated and interpreted into the speech of Abyssinia. And when I had pondered this - Why did not ’Abal'ez and Abal-farog who edited ( or, copied) the book translate it? I said this: It went out in the days of Zagua, and they did not translate it because this book says: Those who reign not being beney Yisra'el are transgressors of the Torah. Had they been of the kingdom of Yisra'el they would have edited (or, translated) it. And it was found in Nazret.” “ And pray you for me, your servant Yitsḥaq the poor man. And chide you me not because of the incorrectness of the speech of the tongue. For I have toiled much for the glory of the country of Ethiopia, and for the going forth of the heavenly Tsiyon, and for the glory of the King of Ethiopia. And I consulted the upright and Elohim-loving governor Ya‘ebika ’Egzi’e, and he approved and said to me, ‘ Work.’ And I worked, Elohim helping me, and He did not requite me according to my sins. And pray you for your servant Yitsḥaq, and for those who toiled with me in the going out (i.e. production) of this book, for we were in sore tribulation, I, and Yamharana-’Ab, and Hezba-Krestos, and Andrew, and Philip, and Mahari-’ab. May Elohim have mercy upon them, and may He write their names in the Book of Life in the kingdom of heaven, with those of all the saints and martyrs for ever and ever! Amen.” Colophon of the House Reconstruction This complete 117-section English reconstruction was prepared from the full Geʽez critical witness and aligned against the continuous public-domain English witness. Its naming, divine titles, covenantal language, and priestly vocabulary have been harmonized with the unified HaSefarim corpus. The source text, reconstructed text, and this explanatory colophon remain distinct layers.