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Kebra Negast Question

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Messenger: Young Lion Sent: 7/15/2010 11:25:16 AM

117. Concerning the King of RÔMÊ and the King of ETHIOPIA it says how the king of ethiopia and king of rome went to jerusalem and split the city? i'm not that great at understanding what i read and i truely do believe what it says in ecclisistics , ''much study is wearisome to the flesh'' but i'm wondering how rome and ethiopia had a previous encounter even before they entered Ethiopia. What is this particular part really saying? i read it twice and i havent grasped its point. Jah Bless

Messenger: Shumba Sent: 8/11/2010 10:08:45 PM

im trying to figuree the same thingg outt!

Messenger: bredren aaron Sent: 8/11/2010 11:53:48 PM

Greetings maybe InI cyan help with this.The kingdom of Rome was Japheth's dominion.There was a man born there named Zanbares and he forsaw the kingdom depart from the children of Japheth and come to the seed of David,of the tribe of Shem. After he passed a kinsman named Balthazar became king and asked Solomon for a son to marry one of his daughters.Solomon gave Balthazar Adrami the youngest son who then married Balthzar's eldest daughter Adlonya. After Balthazar passed Rome came into Admani's possession and of the generation's after him. InI read this in the Kebra Nagast,the Lost Bible of Rastafarian Wisdom and Faith from Ethiopia and Jamacia pages 70 to 72. Selah.

Messenger: Eleazar Sent: 8/15/2010 9:00:48 PM

The Kebra Negast is an important Book for Ethiopian culture, both secular and religious. The Book however is not on “par” with the Sacred Scriptures of the Old and New Testament. It does record historical events which are also referred too in Sacred Scripture and early Church Councils. --------------------------------------- The Kebra Nagast is divided into 117 chapters, and even after a single reading one can see that it is clearly a composite work; Ullendorff describes its narrative "a gigantic conflation of legendary cycles."[2] The document is presented in the form of a debate by the 318 "orthodox fathers" of the First Council of Nicaea. These fathers pose the question, "Of what doth the Glory of Kings consist?" One Gregory answers with a speech (chapters 3-17) which ends with the statement that a copy of the Glory of God was made by Moses and kept in the Ark of the Covenant. After this, the archbishop Domitius[3] reads from a book he had found in the church of "Sophia" (possibly Hagia Sophia), which introduces what Hubbard calls "the centerpiece" of this work, the story of Makeda (better known as the Queen of Sheba), King Solomon, Menelik I, and how the Ark came to Ethiopia (chapters 19-94). Although the author of the final redaction identified this Gregory with Gregory Thaumaturgus, who lived in the 3rd century before this Council, the time and the allusion to Gregory's imprisonment for 15 years by the king of Armenia make Gregory the Illuminator a better fit.[4] Queen Makeda learns from Tamrin, a merchant based in her kingdom, about the wisdom of King Solomon, and travels to Jerusalem to visit him. She is enthralled by his display of learning and knowledge, and declares "From this moment I will not worship the sun, but will worship the Creator of the sun, the God of Israel." (chapter 28) The night before she begins her journey home, Solomon tricks her into sleeping with him, and gives her a ring so that their child may identify himself to Solomon. Following her departure, Solomon has a dream in which the sun leaves Israel (chapter 30). On the journey home, she gives birth to Menelik (chapter 32).[5] At the age of 22, Menelik travels to Jerusalem by way of Gaza, seeking Solomon's blessing, and identifies himself to his father with the ring. Overjoyed by this reunion, Solomon tries to convince Menelik to stay and succeed him as king, but Menelik insists on returning to his mother in Ethiopia. King Solomon then settles for sending home with him a company formed from the first-born sons of the elders of his kingdom. This company of young men, upset over leaving Jerusalem, then smuggle the Ark from the Temple and out of Solomon's kingdom (chapters 45-48) without Menelik's knowledge. He had asked of Solomon only for a single tassel from the covering over the Ark, and Solomon had given him the entire cloth. During the journey home, Menelik learns the Ark is with him, and Solomon discovers that it is gone from his kingdom. The king attempts to pursue Menelik, but his son is magically flown home before he can leave his kingdom. King Solomon then turns to solace from his wife, the daughter of the Pharaoh of Egypt, and she seduces him into worshiping the idols of her land (chapter 64). After a question from the 318 bishops of the Council, Domitius continues with a paraphrase of Biblical history (chapters 66-83) then describes Menelik's arrival at Axum, where he is feasted and Makeda abdicates the throne in his favor. Menelik then engages in a series of military campaigns with the Ark, and "no man conquered him, on the contrary, whosoever attacked him was conquered" (chapter 94). After praising the book Domitius has found, which has established not only Ethiopia's possession of the true Ark of the Covenant, but that the Solomonic dynasty is descended from the first-born son of Solomon (chapter 95). Gregory then delivers an extended speech with prophetic elements (chapters 95-112), forming what Hubbard calls a "Patristic collection of Prophecies": "There can be little doubt that chapters 102-115 are written as polemic against, if not an evangel to, the Jews. These chapters seek to prove by OT [Old Testament] allegories and proof-texts the Messianic purpose of Jesus, the validity of the Ethiopian forms of worship, and the spiritual supremacy of Ethiopia over Israel."[6] Hubbard further speculates that this selection from the Old Testament might be as old as Frumentius, who had converted the Kingdom of Axum to Christianity.[7] The Kebra Nagast concludes with a final prophecy that the power of Rome will be eclipsed by the power of Ethiopia, and describes how king Kaleb of Axum, will subdue the Jews living in Najran, and make his younger son Gabra Masqal his heir (chapter 117). ---------------------------------------------------

Messenger: Eleazar Sent: 8/15/2010 9:04:34 PM

Young Lion, In the Kebra Negast, the word RÔMÊ is referring to the Byzantine Empire, which was the Seat of Orthodox Christianity at Constantinople during the Middle Ages. The Western Roman empires fell and the east lived on as Byzantium, but the "Byzantines" referred to themselves as Romans. Ch 117 is about how Ethiopia will eclipse the power of RÔMÊ and how King Kaleb of Axum will subdue the Jews living at Najran and make his son Gabra Masqal heir. --------------------------------- And the King of RÔMÊ, and the King of ETHIOPIA, and the Archbishop of ALEXANDRIA-now the men of RÔMÊ 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 God, the JEWS, and to destroy them, the King of RÔMÊ ’ÊNYÂ, and the King of ETHIOPIA PINand#7716;AS (PHINEHAS); and they were to lay waste their lands, and to build churches there, and they were to cut to pieces JEWS at the end of this Cycle in twelve cycles of the moon. Then the kingdom of the JEWS shall be made an end of and the Kingdom of CHRIST shall be constituted until the advent of the False Messiah. And those two kings, JUSTINUS the King of RÔMÊ and KÂLÊB the King of ETHIOPIA, met together in JERUSALEM. 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 JERUSALEM, even as we have already said at the beginning of this book. And for love's sake they were to have jointly the royal title [of King of ETHIOPIA]. They were to be mingled with DAVID and SOLOMON their fathers. The one whom in faith they chose by lot to be named from the Kings of RÔMÊ was to be called "King of ETHIOPIA", and the King of RÔMÊ likewise was to bear the name of "King of ETHIOPIA", and he was to have part in the lot whereby he should be named with DAVID and SOLOMON 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 JEWS 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 ISRAEL, and was to return to his own country in joy. And when he came to his royal house, he was to give abundant thanks unto God, and to offer up his body as an offering of praise to his God. And God shall accept him gladly, for he shall not defile his body after he hath returned, but he shall go into a monastery in purity of heart. And he shall make king his youngest son, whose name is GABRA MASand#7730;AL, and he himself shall shut himself up [in a monastery]. And when one hath told this to the King of NÂGRÂN, the son of KÂLÊB, he shall come in order to reign over ZION, and GABRA MASand#7730;AL 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 LÎBÂ, 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 God 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 hath stood up to perform the will of his father, and that one, the younger, hath loved his father, and hath prayed to God [for him]." And God will say to GABRA MASand#7730;AL, "Choose thou between the chariot and ZION," and He will cause him to take ZION, and he shall reign openly upon the throne of his father. And God will make ISRAEL 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 commandment of God. 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 God hateth. Thus hath God 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 ZION, the Tabernacle of the Law of God, the heavenly ZION. And may God 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 unto him, "Verily, thou hast spoken well, for thus was it revealed unto thee by the help of the Holy Spirit. Thou hast told us everything which hath taken place, and thou art in agreement with the book of DAMÔTÎYÔS (DOMITIUS) of RÔMÊ. And thou hast prophesied also what shall happen to the two cities, the brides of CHRIST, the Churches NESTÂSYÂ and ’ARand#7730;ÂDYÂ, and MÂRÊNÂ, and ETHIOPIA, the great cities of God, wherein pure sacrifices and offerings shall be offered up at all times. May God show us His grace! The blessing of all the saints and martyrs [be with us] for ever and ever! Amen. CHRIST is our King, and in CHRIST is our life for ever and ever. Amen. And Amen." ---------------------------------

Messenger: Kebra Tsyon Sent: 8/23/2010 10:20:34 AM

HAILE I Some of the Nine Saints, the reverred and holy man who introduce and develop the diffusion of the Christ-I-nity in Ethiopia come from the city of Byzantium, that they and the Ethiopian call Rome, even nowadays. The nine saint between the 5th and 6th century introduced the Christ-I-nity in the northern part of Ethiopia and transaleted the Metsaf Qeddus (the Holy Book, the Bible) from greek to geez. Axum become the religious center of the Ethiopian empire. that's the meaning of the deep spiritual link between Rome (Bizantium) and Ethiopia the InI can found in the Kebra Negast. Sibhat le Amlake Abewine QADAMAWI HAILE SELASSIE (Glory to the JAH of InI Fathers)

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