That number is constantly in flux, because we're learning more about the world's languages every day. And beyond that, the languages themselves are in flux. They’re living and dynamic, spoken by communities whose lives are shaped by our rapidly changing world. This is a fragile time: Roughly 40% of languages are now endangered, often with less than 1,000 speakers remaining. Meanwhile, just 23 languages account for more than half the world’s population.
Tuesday, October 29, 2019
በዓልቲ ጸጸር
በስመ አብ ወወልድ ወመንፈስ ቅዱስ ኣሓዱ ኣምላክ ኣሜን!
ሓንቲ ጓል ኣንስተይቲ ኩሉ ግዜ ንግሆ ንግሆ እንዳ ተንስአት ነጸላኣ ተጐልቢባ ናብ ቤተ ክርስቲያን ናይ ምምልላስ ልምዲ ዝነበራ ነበረት። ካብ ዕለታት ሓደ መዓልቲ ሓደ ሓሳብ ኣብ ኣእምሮኣ ቅጅል በላ። ንሱ ድማ “ንምንታይ ካብ ሱቕ ኢለ ንግሆ ንግሆ ቤተ ክርስቲያን ክመላለስ ክንደይ መዓልቲ ከም ዝመጻእኩ ዘይፈልጦ፧ ሕጂ ግን ክንደይ ምዓልቲ ኣብ ሰሙን ወይ ኣብ ወርሒ ከም ዝመላለስ ክፈልጥ ሓንቲ ዕትሮ ኣብ’ቲ ቀጽሪ ናይ’ቲ ቤተ ክርስቲያን ኣቐሚጠ ኣብ ዘዝኸድኩሉ ድማ ሓሓንቲ ጸጸር የቐምጠላ ብድሕሪኡ ምስ መልአት ነቲ ጸጸር ይቖጽሮ፡ ክንደይ ከም ከምዝተመላለስኩ ድማ ይፈልጥ”፡ ብምባል ከምኡ ንምግባር ሓሰበትን ብኡ ንብኡ ድማ ወሰነትን። ካብ’ዚ ብምቕጻል ወትሩ ኣብ ዘዝኸደቶ ነታ ዕትሮ ሓሓንቲ ጸጸር ንምቕማጥ ናተይ ኢላ ተተሓሓዘቶ። ከምኡ ኢላ ንነዊሕ እዋን ምስ ተመላለሰት ሓንቲ መዓልቲ ዕትሮኣ ከም ዝመልአት ኣረጋገጸት። “ዕትሮይ መሊኣትለይ በቃ፡ ናይ መወዳእታ ጽባሕ ሓንቲ ጸጸር ሒዘ ክመጽእ ኢየ፡ ሽዕኡ ንኹለን ክቖጽረን ኢየ። ሎሚ ግን ቆጸራ ስለዘለኒ ቀልጢፈ ገዛ ክኸይድ ኣለኒ” ኢላ ንገዛ ኸደት።
ንጽባሒቱ ከም’ቲ ልሙድ ሓንቲ ጸጸር ኣብ ኢዳ ሒዛ ናብ’ቲ ቤተ ክርስቲያን ትኣቱ እሞ፡ “መጀመርያ ክሳለም፡ ጸሎተይ ከብጽሕ” ኢላ ኣብ’ቲ መንደቕ ተሳለመት። ስዒማ ጸልያ ወዲኣ ብቐጥታ ናብ’ታ ዕትሮኣ ከይዳ ከፊታ እንተረኣየት ዕትሮ ከም’ቲ ትማሊ መሊኣ ዝረኣየቶ ዘይኮነስ ገረውረው ትብል ኣብ ውሽጣ ሓንቲ ጸጸር ጥራይ ትጸንሓ፡ እታ ጓል ኣዝያ ሰንቢዳ ሕልሚ እምበር ጋህዲ ኣይመሰላን።
“ኖእ. . . ! እዚ ዓይነይ እዩ ክኸውን ዘለዎ እምበር እዚ ብጥራሽ ክኸውን ኣይክእልን እዩ” ብምባል ዓይና ሕስይ ሕስይ ኣቢላ ደራሪዛ ኮታ ተረጋጊኣ እንደገና እንተረኣየት ምንም ለውጢ የለን። ወያ ዕትሮ ሓንቲ ጸጸር ጥራይ ሒዛ ረኣየት። ኣስዒባ ከም’ዚ በለት “እዋእ. . . ! ሕራይ ምስራቕሲ ይስረቕዎ’ሞ ደሓን ግን ንምንታይ’ዮም እዛ ሓንቲ ጸጸር ገዲፎምዋ፧ ከመይ ዝበልዎም እዮም፡ ነዚ ጸጸር ኣኪበ ኣኻኺበ ህንጻ ዝሰርሓሉ ድዩ መሲልዎም ኢላ እናተጻረፈት” ብነድሪ ክትዛረብ እንከላ ኣብ ጥቓኣ ሓደ ዕብይ ዝበሉ ፈላሲ-ኣቦ ጸኒሖም. . .
“ኢሂ’ዛ ጓለይ. . . እንታይ ደኣ ንበይንኺ ትዛረቢ፡ ኣይደሓንክን ዲኺ፧” በልዋ። እታ ጓል ድማ እርይ ቁጽር ኣቢላ እቲ ዘጋጠማ ነገረቶም። እቶም ፈላሲ ኣቦ ጽን ኢሎም ክሰምዕዋ ድሕሪ ምጽናሕ ድማ ከም’ዚ በልዋ። ርኢኺ’ለኺ እዛ ጓለይ እዚ ናትኪ መሉእ ሕይወትኪ ናብ’ዚ ቤተ ክርስቲያን ምምልላስ ነዛ ዕትሮ ንምምላእ እምበር ምስ እግዚአብሔር ንምርኻብ፡ ንጸሎት፡ ንቅዳሴን፡ ንንስሓን ኣይነበረን በልዋ”። (ለካስ ወትሩ ይዕዘብዋ ኔሮም እዮም)
ቀጺሎም “እዛ ሓንቲ ጸጸር ጥራይ ንበይና ዝጸንሓትኪ ምኽንያት ድማ፡ ኣብ ሕይወትኪ ሙሉእ እዛ ዕትሮ ክሳዕ እትመልእ ክትመላለሲ እንከለኺ፡ ሓንሳእ ጥራሕ ኢኺ ካብ ልብኺ ነቢዕክን ጸሊኽን ማለት እዩ። እታ ጸሎት እቲኣ ጥራይ ድማ እያ ተመዝጊባትልኪ ዘላ ማለት እዩ፡ እቲ ካልእ ኩሉ እትመላለስዮ ዝነበርኪ ከም ስራሕ ቆጺርኪ ነታ ዕትሮ ንምምላእ ደኣ እዩ ነይሩ እምበር፡ ከም’ቲ ኣቐድም ኣቢለ ዝበልኩኺ ምስ ኣምላኽ ዝተሓሓዝ ነገር ኣይነበሮን ማለት እዩ። ስለ’ዚ እዛ ጓለይ ኣይተቖጽረልክን” በልዋ።
ስለ’ዚ ካብ’ዚ ንመሃሮ እንተልዩ ክንደይ ኢና ካባና፦
• ኣብ’ቲ ደጐል ናይ’ቲ ቤተ ክርስቲያን ንኽንርአ ጥራይ ዘወር እንብል፧
• ክርስቲያን’የ ክንበሃል ጥራይ ክንበሃል እንህቅን፧
• ንምዃን ዘይኮነ ኣብ ምምሳል ጥራሕ እንሕጸር፧
• ኣብ’ቲ ቅዱስ ቤት፡ ንጸሎት ዘይኮነ ሰብ ንምሕማይ ስክፍ ዘይንብል፧
• የቐድስ ይዝምር ኣዩ ንክንበሃል ኣብ’ቲ ደጐል ናይ’ቲ ቤተ ክርስቲያን ዕንይንይ እንዳበልና ጊዜና እነጥፍእ።
ቤተ ክርስቲያን !
- እቲ ምስ እግዚአብሔር ንጹህ ልቢ እንራኸበሉ።
- ናይ ሕይወትና ስንቂ እንሰንቀሉ።
- በረኸቱን ረድኤቱን እንረኽበሉ።
- ቅዱስ ሥጋኡን ክቡር ደሙን ንምቕባል ዝተዳለወን ዝተቐደሰን ሰፈር እዩ።
ውሽጥና ካልእ . . . ደጌና ድማ ካልእ ኮይንና ንቤተ ክርስቲያን እንተ ተመላለስና ዋጋ ዘለዎ ኣይከውንን እዩ። ብኣንጻር እቲ እግዚአብሔር ዝደልዮ እንተኮይኑ ጉዕዞና፡ ውጽኢት ናይ’ቲ ጉዕዞ ከምታ ጓል (በዓልቲ ጸጸር) እዩ።
"ክርስቲያን መሲልና ዘይኮነስ፡ ክርስቲያን ኮይንና ክንርከብ ፈጣሪ ይሓግዘና"!
ወስብሓት ለእግዚአብሔር
ወለወላዲቱ ድንግል
ወለመስቀሉ ክቡር
ኣሜን!!
ሓንቲ ጓል ኣንስተይቲ ኩሉ ግዜ ንግሆ ንግሆ እንዳ ተንስአት ነጸላኣ ተጐልቢባ ናብ ቤተ ክርስቲያን ናይ ምምልላስ ልምዲ ዝነበራ ነበረት። ካብ ዕለታት ሓደ መዓልቲ ሓደ ሓሳብ ኣብ ኣእምሮኣ ቅጅል በላ። ንሱ ድማ “ንምንታይ ካብ ሱቕ ኢለ ንግሆ ንግሆ ቤተ ክርስቲያን ክመላለስ ክንደይ መዓልቲ ከም ዝመጻእኩ ዘይፈልጦ፧ ሕጂ ግን ክንደይ ምዓልቲ ኣብ ሰሙን ወይ ኣብ ወርሒ ከም ዝመላለስ ክፈልጥ ሓንቲ ዕትሮ ኣብ’ቲ ቀጽሪ ናይ’ቲ ቤተ ክርስቲያን ኣቐሚጠ ኣብ ዘዝኸድኩሉ ድማ ሓሓንቲ ጸጸር የቐምጠላ ብድሕሪኡ ምስ መልአት ነቲ ጸጸር ይቖጽሮ፡ ክንደይ ከም ከምዝተመላለስኩ ድማ ይፈልጥ”፡ ብምባል ከምኡ ንምግባር ሓሰበትን ብኡ ንብኡ ድማ ወሰነትን። ካብ’ዚ ብምቕጻል ወትሩ ኣብ ዘዝኸደቶ ነታ ዕትሮ ሓሓንቲ ጸጸር ንምቕማጥ ናተይ ኢላ ተተሓሓዘቶ። ከምኡ ኢላ ንነዊሕ እዋን ምስ ተመላለሰት ሓንቲ መዓልቲ ዕትሮኣ ከም ዝመልአት ኣረጋገጸት። “ዕትሮይ መሊኣትለይ በቃ፡ ናይ መወዳእታ ጽባሕ ሓንቲ ጸጸር ሒዘ ክመጽእ ኢየ፡ ሽዕኡ ንኹለን ክቖጽረን ኢየ። ሎሚ ግን ቆጸራ ስለዘለኒ ቀልጢፈ ገዛ ክኸይድ ኣለኒ” ኢላ ንገዛ ኸደት።
ንጽባሒቱ ከም’ቲ ልሙድ ሓንቲ ጸጸር ኣብ ኢዳ ሒዛ ናብ’ቲ ቤተ ክርስቲያን ትኣቱ እሞ፡ “መጀመርያ ክሳለም፡ ጸሎተይ ከብጽሕ” ኢላ ኣብ’ቲ መንደቕ ተሳለመት። ስዒማ ጸልያ ወዲኣ ብቐጥታ ናብ’ታ ዕትሮኣ ከይዳ ከፊታ እንተረኣየት ዕትሮ ከም’ቲ ትማሊ መሊኣ ዝረኣየቶ ዘይኮነስ ገረውረው ትብል ኣብ ውሽጣ ሓንቲ ጸጸር ጥራይ ትጸንሓ፡ እታ ጓል ኣዝያ ሰንቢዳ ሕልሚ እምበር ጋህዲ ኣይመሰላን።
“ኖእ. . . ! እዚ ዓይነይ እዩ ክኸውን ዘለዎ እምበር እዚ ብጥራሽ ክኸውን ኣይክእልን እዩ” ብምባል ዓይና ሕስይ ሕስይ ኣቢላ ደራሪዛ ኮታ ተረጋጊኣ እንደገና እንተረኣየት ምንም ለውጢ የለን። ወያ ዕትሮ ሓንቲ ጸጸር ጥራይ ሒዛ ረኣየት። ኣስዒባ ከም’ዚ በለት “እዋእ. . . ! ሕራይ ምስራቕሲ ይስረቕዎ’ሞ ደሓን ግን ንምንታይ’ዮም እዛ ሓንቲ ጸጸር ገዲፎምዋ፧ ከመይ ዝበልዎም እዮም፡ ነዚ ጸጸር ኣኪበ ኣኻኺበ ህንጻ ዝሰርሓሉ ድዩ መሲልዎም ኢላ እናተጻረፈት” ብነድሪ ክትዛረብ እንከላ ኣብ ጥቓኣ ሓደ ዕብይ ዝበሉ ፈላሲ-ኣቦ ጸኒሖም. . .
“ኢሂ’ዛ ጓለይ. . . እንታይ ደኣ ንበይንኺ ትዛረቢ፡ ኣይደሓንክን ዲኺ፧” በልዋ። እታ ጓል ድማ እርይ ቁጽር ኣቢላ እቲ ዘጋጠማ ነገረቶም። እቶም ፈላሲ ኣቦ ጽን ኢሎም ክሰምዕዋ ድሕሪ ምጽናሕ ድማ ከም’ዚ በልዋ። ርኢኺ’ለኺ እዛ ጓለይ እዚ ናትኪ መሉእ ሕይወትኪ ናብ’ዚ ቤተ ክርስቲያን ምምልላስ ነዛ ዕትሮ ንምምላእ እምበር ምስ እግዚአብሔር ንምርኻብ፡ ንጸሎት፡ ንቅዳሴን፡ ንንስሓን ኣይነበረን በልዋ”። (ለካስ ወትሩ ይዕዘብዋ ኔሮም እዮም)
ቀጺሎም “እዛ ሓንቲ ጸጸር ጥራይ ንበይና ዝጸንሓትኪ ምኽንያት ድማ፡ ኣብ ሕይወትኪ ሙሉእ እዛ ዕትሮ ክሳዕ እትመልእ ክትመላለሲ እንከለኺ፡ ሓንሳእ ጥራሕ ኢኺ ካብ ልብኺ ነቢዕክን ጸሊኽን ማለት እዩ። እታ ጸሎት እቲኣ ጥራይ ድማ እያ ተመዝጊባትልኪ ዘላ ማለት እዩ፡ እቲ ካልእ ኩሉ እትመላለስዮ ዝነበርኪ ከም ስራሕ ቆጺርኪ ነታ ዕትሮ ንምምላእ ደኣ እዩ ነይሩ እምበር፡ ከም’ቲ ኣቐድም ኣቢለ ዝበልኩኺ ምስ ኣምላኽ ዝተሓሓዝ ነገር ኣይነበሮን ማለት እዩ። ስለ’ዚ እዛ ጓለይ ኣይተቖጽረልክን” በልዋ።
ስለ’ዚ ካብ’ዚ ንመሃሮ እንተልዩ ክንደይ ኢና ካባና፦
• ኣብ’ቲ ደጐል ናይ’ቲ ቤተ ክርስቲያን ንኽንርአ ጥራይ ዘወር እንብል፧
• ክርስቲያን’የ ክንበሃል ጥራይ ክንበሃል እንህቅን፧
• ንምዃን ዘይኮነ ኣብ ምምሳል ጥራሕ እንሕጸር፧
• ኣብ’ቲ ቅዱስ ቤት፡ ንጸሎት ዘይኮነ ሰብ ንምሕማይ ስክፍ ዘይንብል፧
• የቐድስ ይዝምር ኣዩ ንክንበሃል ኣብ’ቲ ደጐል ናይ’ቲ ቤተ ክርስቲያን ዕንይንይ እንዳበልና ጊዜና እነጥፍእ።
ቤተ ክርስቲያን !
- እቲ ምስ እግዚአብሔር ንጹህ ልቢ እንራኸበሉ።
- ናይ ሕይወትና ስንቂ እንሰንቀሉ።
- በረኸቱን ረድኤቱን እንረኽበሉ።
- ቅዱስ ሥጋኡን ክቡር ደሙን ንምቕባል ዝተዳለወን ዝተቐደሰን ሰፈር እዩ።
ውሽጥና ካልእ . . . ደጌና ድማ ካልእ ኮይንና ንቤተ ክርስቲያን እንተ ተመላለስና ዋጋ ዘለዎ ኣይከውንን እዩ። ብኣንጻር እቲ እግዚአብሔር ዝደልዮ እንተኮይኑ ጉዕዞና፡ ውጽኢት ናይ’ቲ ጉዕዞ ከምታ ጓል (በዓልቲ ጸጸር) እዩ።
"ክርስቲያን መሲልና ዘይኮነስ፡ ክርስቲያን ኮይንና ክንርከብ ፈጣሪ ይሓግዘና"!
ወስብሓት ለእግዚአብሔር
ወለወላዲቱ ድንግል
ወለመስቀሉ ክቡር
ኣሜን!!
Thursday, March 21, 2019
DANAKIL /ERTALE #Afar
DANAKIL/ERTALE
The region of Afar is frequently visited by Archeologists from all over the world. Known as the cradle of humanity, Afar region in Ethiopia is where the remains of Lucy, more than 3 million years old, has been discovered. While this region attracts acrcheologists from all over the world, very few tourists visit it because of unsatisfacory promotional efforts made to inform the world of what Afar has to offer.
One of the biggest marvels in the world that tourists would love to see is Ertale. Ertale has first been explored by french tourists some 100 years ago. It is one of the rare active volcanos in the world where tourists can see melting rock from as close as few hundred meters.
The melting lava in the craters of two mountains exhibits one of the unique views in the world. Especially at night, the sprinkling lava which creates a magnificent fire display is one unforgettable scene that a tourist can experience.
The area is also home to one of the biggest salt resource, naturaly accumulated in an artistic way.
A camping night near the Ertale crater provides one unforgettable experience. Arrangements can be made where you can reach the volcano site via helicopter. The other option is to go to the site half way by car and the rest on the back of the mule. Either way an experienced tour and travel agency is required. Security escort is also necessary. ( contact us by clicking here for our support in making tour arrangements.
The region of Afar is frequently visited by Archeologists from all over the world. Known as the cradle of humanity, Afar region in Ethiopia is where the remains of Lucy, more than 3 million years old, has been discovered. While this region attracts acrcheologists from all over the world, very few tourists visit it because of unsatisfacory promotional efforts made to inform the world of what Afar has to offer.
One of the biggest marvels in the world that tourists would love to see is Ertale. Ertale has first been explored by french tourists some 100 years ago. It is one of the rare active volcanos in the world where tourists can see melting rock from as close as few hundred meters.
The melting lava in the craters of two mountains exhibits one of the unique views in the world. Especially at night, the sprinkling lava which creates a magnificent fire display is one unforgettable scene that a tourist can experience.
The area is also home to one of the biggest salt resource, naturaly accumulated in an artistic way.
A camping night near the Ertale crater provides one unforgettable experience. Arrangements can be made where you can reach the volcano site via helicopter. The other option is to go to the site half way by car and the rest on the back of the mule. Either way an experienced tour and travel agency is required. Security escort is also necessary. ( contact us by clicking here for our support in making tour arrangements.
ETHIOPIA FOOD
ETHIOPIA FOOD
We are currently working to release a link on recipies of the most popular traditional foods in Ethiopia. This page however is develpoed to provide an insight to tourists on the different Ethiopian foods so that they know what to expect and what to eat based on their preferences.
All 66 Nations and Nationalities in Ethiopia have their own cultual foods. Each has not one but several exclusive recipies which makes a complete listing beyond the scope of this page. It is however possible to find some commonalities, particularly for travelers going to urbanized areas.
Enjera is the most widely eaten food in Ethiopia. Enjera is baked more like a pancake on traditional stoves. The ingredient which is known as Teff consists of tiny grains, which are grinded and mixed with water before baking.
Many Ethiopians say that they cannot tolerate eating anything else but enjera. The most important reason is that Enjera is somewhat heavy and not easy to digest. Therefore an Ethiopian who eats light eurpoean dishes is likely to feel hungry just a couple of hours after eating because it tends to digest quickly. Enjera is rich in terms of iron content.
Tasted without any sauce enjera tends to have a little sower taste. While it is one of the most enjoyable foods to eat, enjera is not recommended for those who have gastric problems. The majority of tourists enjoy eating enjera but if you happen to experience digestive problems try eating the various ethiopian sauces with bread instead.
WOT
Enjera is not served alone. Wot litteraly means sauce in Amharic. Different kinds of sauces are served in different cultures and occasions. Here we will describe the most commonly served sauces in Ethiopian cities.
SEGA WOT: this is a sauce made of beef ( or sheep meat) cut in pieces. Other ingredients include different kind of local spices, butter, and lots of chopped onions. SEGA WOT has two major varieties: it can be made with hot spices giving it a dark brown color. This is the kind of sauce that you will be provided with if you simply order Sega Wot. If you are not a spice person you should order ALECHA SEGA wot, which does not have any hot spices at all.
MENCHET: has little difference from Sega wot exept that the meat is chopped in tinny pieces.
MESER WOT: this is a sauce made of lentils with most of the ingredients being simmilar to those described above. A coloring ingredient known as Erd is usually added to it to give it a bold yellow color.
SHIRO: rated highly by many tourists, Shiro is the specialty sauce of the Tigrayan ethnic groups. If you plan to visit Yeha or Axum, make sure you taste the traditionally made shiro of the Tigrayans. It is a good sauce especially for vegeterians.
BEYAYNETU: this is not a sauce but a variety of traditional vegeterian sauces. This is normally served during fasting periods. It consists of some of the sauces that we described above with the inclusion of salads and vegetables prepared in the Ethiopian way. It is an enjoyable meal for vegetarians and if you happen to come to Ethiopia between March and May you are likely to be served much of this meal.
DORO WOT: in Ethiopian Homes this sauce is prepared for national hollidays such as Epiphany, New year... . This sauce is made is of chicken and takes more than a day to cook properly. Delecious and must taste, it is nonetheless one to avoid for those who are weary of fat and high cholestrol.
MOST POPULARS AMONG ETHIOPIANS
Ethiopians are passionate with meat and provided with the necessary resources two meals are given high importance.
RAW MEET: parts of beef and goat meat are popularly eaten raw in all parts of the country. Detail information is available on our do not be shocked page.
KITFO: popular food of the Gurages, Kitfo is a mixture of choped meat, butter and spices specially prepared. Although eaten in homes on ordinary days, Meskel is the Kitfo day for the Gurages. Kitfo can be served in its raw form, half cooked and completely cooked.
Note: while we have provided information regarding raw meet and kitfo, we strogly recommend that tourists do not venture eating this foods. Meet in its raw form is prone to entail a variety of illnesses, particularly parasites. While many Ethiopians passionate about these meals take medications whenever illnesses occur, the medications may not be available in your country as the forms of parasites are not a problem, particularly in Europe. If you want to venture Kitfo try the cooked version.
We realize that some of the tourists traveling to Ethiopia prefer to stick to their accustomed diet for different reasons. Please visit our service directory page to learn where to find what during your travel.
We are currently working to release a link on recipies of the most popular traditional foods in Ethiopia. This page however is develpoed to provide an insight to tourists on the different Ethiopian foods so that they know what to expect and what to eat based on their preferences.
All 66 Nations and Nationalities in Ethiopia have their own cultual foods. Each has not one but several exclusive recipies which makes a complete listing beyond the scope of this page. It is however possible to find some commonalities, particularly for travelers going to urbanized areas.
Enjera is the most widely eaten food in Ethiopia. Enjera is baked more like a pancake on traditional stoves. The ingredient which is known as Teff consists of tiny grains, which are grinded and mixed with water before baking.
Many Ethiopians say that they cannot tolerate eating anything else but enjera. The most important reason is that Enjera is somewhat heavy and not easy to digest. Therefore an Ethiopian who eats light eurpoean dishes is likely to feel hungry just a couple of hours after eating because it tends to digest quickly. Enjera is rich in terms of iron content.
Tasted without any sauce enjera tends to have a little sower taste. While it is one of the most enjoyable foods to eat, enjera is not recommended for those who have gastric problems. The majority of tourists enjoy eating enjera but if you happen to experience digestive problems try eating the various ethiopian sauces with bread instead.
WOT
Enjera is not served alone. Wot litteraly means sauce in Amharic. Different kinds of sauces are served in different cultures and occasions. Here we will describe the most commonly served sauces in Ethiopian cities.
SEGA WOT: this is a sauce made of beef ( or sheep meat) cut in pieces. Other ingredients include different kind of local spices, butter, and lots of chopped onions. SEGA WOT has two major varieties: it can be made with hot spices giving it a dark brown color. This is the kind of sauce that you will be provided with if you simply order Sega Wot. If you are not a spice person you should order ALECHA SEGA wot, which does not have any hot spices at all.
MENCHET: has little difference from Sega wot exept that the meat is chopped in tinny pieces.
MESER WOT: this is a sauce made of lentils with most of the ingredients being simmilar to those described above. A coloring ingredient known as Erd is usually added to it to give it a bold yellow color.
SHIRO: rated highly by many tourists, Shiro is the specialty sauce of the Tigrayan ethnic groups. If you plan to visit Yeha or Axum, make sure you taste the traditionally made shiro of the Tigrayans. It is a good sauce especially for vegeterians.
BEYAYNETU: this is not a sauce but a variety of traditional vegeterian sauces. This is normally served during fasting periods. It consists of some of the sauces that we described above with the inclusion of salads and vegetables prepared in the Ethiopian way. It is an enjoyable meal for vegetarians and if you happen to come to Ethiopia between March and May you are likely to be served much of this meal.
DORO WOT: in Ethiopian Homes this sauce is prepared for national hollidays such as Epiphany, New year... . This sauce is made is of chicken and takes more than a day to cook properly. Delecious and must taste, it is nonetheless one to avoid for those who are weary of fat and high cholestrol.
MOST POPULARS AMONG ETHIOPIANS
Ethiopians are passionate with meat and provided with the necessary resources two meals are given high importance.
RAW MEET: parts of beef and goat meat are popularly eaten raw in all parts of the country. Detail information is available on our do not be shocked page.
KITFO: popular food of the Gurages, Kitfo is a mixture of choped meat, butter and spices specially prepared. Although eaten in homes on ordinary days, Meskel is the Kitfo day for the Gurages. Kitfo can be served in its raw form, half cooked and completely cooked.
Note: while we have provided information regarding raw meet and kitfo, we strogly recommend that tourists do not venture eating this foods. Meet in its raw form is prone to entail a variety of illnesses, particularly parasites. While many Ethiopians passionate about these meals take medications whenever illnesses occur, the medications may not be available in your country as the forms of parasites are not a problem, particularly in Europe. If you want to venture Kitfo try the cooked version.
We realize that some of the tourists traveling to Ethiopia prefer to stick to their accustomed diet for different reasons. Please visit our service directory page to learn where to find what during your travel.
DIVERSITY IN ETHIOPIA
DIVERSITY IN ETHIOPIA
The most recent census shows that the Amhara ethnic group in Ethiopia makes up 40 % of all Ethiopians. Simmilar percentage is attributed to the Oromo Ethnic group. Tigreans follow with about 8% . Note that all these three major groups have their own languages, norms, culture and ways of living.
The interesting part about Ethiopia is that the remaining small percentage of the population comprises more than 63 ethnic groups ( Click on Ethiopian nations and nationalities for a complete listing.). The diversity in Ethiopia is not to be matched by anywhere in the world. What makes Ethiopia unique is the fact that you will find people with a variety of skin color and physic. Each culture has its own definition of beauty, some more or less universal, while others are extraordinary to a stranger.
Take these three examples to understand what has lured several tourists to visit different ethnics in Ethiopia. In the case of ethnic groups like the Amhara, beautiful looks, cooking skills and decency are, among others, the major criteria for a woman to be desired for communion. Among the Mursi in the Omo zone things are different: it is the woman who has managed to fit the biggest plate in her lips which is more desirable for marriage.
What about men? In urban areas of Ethiopia desirable attributes are more or less similar to the rest of the world: decency, income status, acceptance in the community... are the major characteristics sought for. But in different parts of Ethiopia you find different kinds of hurdles that a man needs to successfully pass in order to be desired by women. The Hammers make a good example: a man has to make a hazardous run on the backs of lining bulls to be worthy of marriage( click here for details). Amnong the Mursi tribe where winning a series of bloody stick fights is a pre requisite to ask for a woman's hand in marriage. No less unique is the culture of the Bode tribe. In other parts of the world obeisity is often a source of teasing and stigma. For the Bodis it is the biggest asset leading to have a big choice of women. Men looking for a wife will dwell in forests for as long as a year with their assistants who feed them non stop until they reach maximum obeisity. Click here for more interesting details.
One should note that when talking about Ethiopia we are not referring to one culture but dozens. Yet there are some values shared among Ethiopians , others exclusive to one ethnic.
In a world where material and financial wealth is considered as a source of pleasure, Ethiopia is ranked among the poorest nations of the world despite progress in recent decades. Yet, Ethiopians can be described as one of the happiest people in the world. Suicide is rarely heard of and in the case where one takes place (ironically among the acculturated and well to do members of the society) it will be talked about for several weeks as an unusual occurence.
Urban areas are gradually showing signs of being under western influence and embracing several exotic values. In rural areas however Ethiopian cultures that have survived centuries remain intact. Social life is given highest priority and spirituality remains the biggest value.
Nearly all Ethiopian foods are eaten with fingers as they were centuries ago. In a rural family, members do not eat on separate plates but on one. This creates, according to sociologists, an enormous bond in the family structure.
Coffee is perhaps one of the other things shared among the majority of Ethiopians.Every meal is followed by a trational coffee ceremony, during which neighbors will be invited. Everyone takes turn in organizing these coffee cermonies during which snacks are served. These ceremonies not taking less than 1 hour are, among other things, therapeutic. Participants raise their concerns, worries, complaints ... whatever they have in mind. This process is an outlet which ensures mental well being.
While bond is strengthened in such a way with neighbors attachement with close and distant relatives remain intact. In addition to national hollidays, there are several religious festivities held every month.
The most recent census shows that the Amhara ethnic group in Ethiopia makes up 40 % of all Ethiopians. Simmilar percentage is attributed to the Oromo Ethnic group. Tigreans follow with about 8% . Note that all these three major groups have their own languages, norms, culture and ways of living.
The interesting part about Ethiopia is that the remaining small percentage of the population comprises more than 63 ethnic groups ( Click on Ethiopian nations and nationalities for a complete listing.). The diversity in Ethiopia is not to be matched by anywhere in the world. What makes Ethiopia unique is the fact that you will find people with a variety of skin color and physic. Each culture has its own definition of beauty, some more or less universal, while others are extraordinary to a stranger.
Take these three examples to understand what has lured several tourists to visit different ethnics in Ethiopia. In the case of ethnic groups like the Amhara, beautiful looks, cooking skills and decency are, among others, the major criteria for a woman to be desired for communion. Among the Mursi in the Omo zone things are different: it is the woman who has managed to fit the biggest plate in her lips which is more desirable for marriage.
What about men? In urban areas of Ethiopia desirable attributes are more or less similar to the rest of the world: decency, income status, acceptance in the community... are the major characteristics sought for. But in different parts of Ethiopia you find different kinds of hurdles that a man needs to successfully pass in order to be desired by women. The Hammers make a good example: a man has to make a hazardous run on the backs of lining bulls to be worthy of marriage( click here for details). Amnong the Mursi tribe where winning a series of bloody stick fights is a pre requisite to ask for a woman's hand in marriage. No less unique is the culture of the Bode tribe. In other parts of the world obeisity is often a source of teasing and stigma. For the Bodis it is the biggest asset leading to have a big choice of women. Men looking for a wife will dwell in forests for as long as a year with their assistants who feed them non stop until they reach maximum obeisity. Click here for more interesting details.
One should note that when talking about Ethiopia we are not referring to one culture but dozens. Yet there are some values shared among Ethiopians , others exclusive to one ethnic.
In a world where material and financial wealth is considered as a source of pleasure, Ethiopia is ranked among the poorest nations of the world despite progress in recent decades. Yet, Ethiopians can be described as one of the happiest people in the world. Suicide is rarely heard of and in the case where one takes place (ironically among the acculturated and well to do members of the society) it will be talked about for several weeks as an unusual occurence.
Urban areas are gradually showing signs of being under western influence and embracing several exotic values. In rural areas however Ethiopian cultures that have survived centuries remain intact. Social life is given highest priority and spirituality remains the biggest value.
Nearly all Ethiopian foods are eaten with fingers as they were centuries ago. In a rural family, members do not eat on separate plates but on one. This creates, according to sociologists, an enormous bond in the family structure.
Coffee is perhaps one of the other things shared among the majority of Ethiopians.Every meal is followed by a trational coffee ceremony, during which neighbors will be invited. Everyone takes turn in organizing these coffee cermonies during which snacks are served. These ceremonies not taking less than 1 hour are, among other things, therapeutic. Participants raise their concerns, worries, complaints ... whatever they have in mind. This process is an outlet which ensures mental well being.
While bond is strengthened in such a way with neighbors attachement with close and distant relatives remain intact. In addition to national hollidays, there are several religious festivities held every month.
ATTRACTION CATEGORIES #Ethiopia
Many who have managed to visit Ethiopia would agree that it would take a person his/her entire life to visit everything there is to see in the country. There are several ethnic groups scattered in all parts of this vast nation, each having unique cultures, traditions, music, hollidays and dances. Yet this is the cultural aspect only. The same could be said for natural attractions as Ethiopia is home to contrasting diversity. History wise there are attractions from the south west city of Harrar all the way to the northern town of Yeha. Wildlife is also abundant in huge varieties.
A tourist flying to Ethiopia is therefore provided with a bottomless pool of attractions to chose from. Time and sometimes budget constraints stand in the way of a visitor to cover everything there is to see which necessitates selectiveness on what to see.
For your convenience we have organized our tourist web page in such a way that you can select the attractions available to see based on your interests. It is note worthy that our listing is far from covering all attractions available in a given category. As we continue building our website to be fully comprehensive of all attractions in one category, at present our lisitng includes those which are frequently visited by tourists and/or are easily accessible.
A tourist flying to Ethiopia is therefore provided with a bottomless pool of attractions to chose from. Time and sometimes budget constraints stand in the way of a visitor to cover everything there is to see which necessitates selectiveness on what to see.
For your convenience we have organized our tourist web page in such a way that you can select the attractions available to see based on your interests. It is note worthy that our listing is far from covering all attractions available in a given category. As we continue building our website to be fully comprehensive of all attractions in one category, at present our lisitng includes those which are frequently visited by tourists and/or are easily accessible.
Communist Derg and the legacy of Mengistu(1974-1991)
Communist Derg and the legacy of Mengistu(1974-1991)
Emperor Hailesellassie knew that factions within the army were actually rebeling against his rule. Despite receiving intelligence about a possible coup by a limited number of military officials the Emperor did not sanction immediate response.
A day after the Ethiopian new year of 1974 a group of army lead tanks to the streets of Addis and marched into Hailesellassie's palace. They spent the night arresting the Emperor's Ministers and gathered them all at the palace on that fatefull morning. Hailesellassie was informed that he was removed from power and was detained. A council formed immediately sentenced the Emperor's officials to death as more than 80 members of his government were ruthlessly killed. The fate of the king remained unknown until, decades later, his body was recovered in the palace. His successor had him killed and buried him in his office, underneath his office chair.
The fall of Hailesellassie promissed to be the beginning of a new age as feudalism was abolished. The newly in power communist government proclaimed the land ownership of the disadvantaged peasants. Landlords were stripped of their lands and their wealth expropriated. They were entitled to only one house as the rest of their assets were taken and shared to the poor. Businesses faced the same fate, as no individual was entitled to a business with more than 500,000 ETB capital. Ethiopia became a communist country.
The regime ended out by being the opposite of what it promised to be. It was the beginning of the bloodiest period in Ethiopian history. This begun when different political movements opposed the regime of the dictator of Mengistu. Attempts on his life were made by different movements and, at a given time, in his palace by his closest advisors. He escaped the last attempt by hidding in a tank parked in the palace compound.
People close to mengistu have written in their books that this moment was the turning point. He not only stopped trusting anyone but also became hysterical. He developped significant mistrust especially against the youth. Mere suspicion was enough to kill someone in public. He put in place what are known as the guards of the revolution with full mandate to shoot anyone who opposed( or even showed sign of opposing the regime). This resulted in the death of hundreds of thousands in a bloody 17 year
This desprate attempt to ensure authority back fired on Mengistu. Some who have seen first hand the mass slaughter rebelled and took arm to liberate the people from the brutal regime. Although the movement was head speared by as few as 5 individuals, their force started to increase as more and more people were given a reason to fight back.
The little educated Mengistu felt that he could reverse this small resistance by building the biggest army in Africa. A staggering 1,000,000 soldiers were part of his military force. This was supplemented with an up to the date arsenal of fighter jets and missiles. He also went as far as building large rifle and bullet factories. 90% of the country's economy went to the army defense budget lines leading Ethiopia's economy to stagnation.
This sacrifice however was still not enough as rebels continued gaining ground. In a desprate attempt to fill in for defecting soldiers Mengistu began to forcefuly recruit unmotivated and untrained students to join the army. Young people were being caught in the street and forcefully taken to battle zones. Nothing however seems the halt or even slow the advance of the rebels to the capital.In 1991 Mengistu fled to Zimbabwe when EPRDF was only kilometers from the capital. After dark 17 years of brutal dictatorial rule, the Derg regime was finaly abolished in May.
Emperor Hailesellassie knew that factions within the army were actually rebeling against his rule. Despite receiving intelligence about a possible coup by a limited number of military officials the Emperor did not sanction immediate response.
A day after the Ethiopian new year of 1974 a group of army lead tanks to the streets of Addis and marched into Hailesellassie's palace. They spent the night arresting the Emperor's Ministers and gathered them all at the palace on that fatefull morning. Hailesellassie was informed that he was removed from power and was detained. A council formed immediately sentenced the Emperor's officials to death as more than 80 members of his government were ruthlessly killed. The fate of the king remained unknown until, decades later, his body was recovered in the palace. His successor had him killed and buried him in his office, underneath his office chair.
The fall of Hailesellassie promissed to be the beginning of a new age as feudalism was abolished. The newly in power communist government proclaimed the land ownership of the disadvantaged peasants. Landlords were stripped of their lands and their wealth expropriated. They were entitled to only one house as the rest of their assets were taken and shared to the poor. Businesses faced the same fate, as no individual was entitled to a business with more than 500,000 ETB capital. Ethiopia became a communist country.
The regime ended out by being the opposite of what it promised to be. It was the beginning of the bloodiest period in Ethiopian history. This begun when different political movements opposed the regime of the dictator of Mengistu. Attempts on his life were made by different movements and, at a given time, in his palace by his closest advisors. He escaped the last attempt by hidding in a tank parked in the palace compound.
People close to mengistu have written in their books that this moment was the turning point. He not only stopped trusting anyone but also became hysterical. He developped significant mistrust especially against the youth. Mere suspicion was enough to kill someone in public. He put in place what are known as the guards of the revolution with full mandate to shoot anyone who opposed( or even showed sign of opposing the regime). This resulted in the death of hundreds of thousands in a bloody 17 year
This desprate attempt to ensure authority back fired on Mengistu. Some who have seen first hand the mass slaughter rebelled and took arm to liberate the people from the brutal regime. Although the movement was head speared by as few as 5 individuals, their force started to increase as more and more people were given a reason to fight back.
The little educated Mengistu felt that he could reverse this small resistance by building the biggest army in Africa. A staggering 1,000,000 soldiers were part of his military force. This was supplemented with an up to the date arsenal of fighter jets and missiles. He also went as far as building large rifle and bullet factories. 90% of the country's economy went to the army defense budget lines leading Ethiopia's economy to stagnation.
This sacrifice however was still not enough as rebels continued gaining ground. In a desprate attempt to fill in for defecting soldiers Mengistu began to forcefuly recruit unmotivated and untrained students to join the army. Young people were being caught in the street and forcefully taken to battle zones. Nothing however seems the halt or even slow the advance of the rebels to the capital.In 1991 Mengistu fled to Zimbabwe when EPRDF was only kilometers from the capital. After dark 17 years of brutal dictatorial rule, the Derg regime was finaly abolished in May.
Emperor Tewodros II (1855-1868)
Emperor Tewodros II (1855-1868)
Kassa from Quara was a child of a woman who used to sell local beverage: a proffession stigmatized in Ethiopia. His profile was nothing close to that of a king or even a lord as he was not from a royal decent.
Kassa however managed to conquer Ethiopia. In ages where nothing except military might would lead to the thrown, Kassa was a bandit with a small group of followers. Profiting from the lawlessness of the Zemene Mesafint period, he managed to amass wealth with his small crue, allowing him to increase the size and strength of his band.
His ascension to power was gradual. After being the governor of Quara, he gradually started to advance to different parts of the country, managing to subdue lords in all parts of the country. He eventually became the king of kings and was named Emperor Tewodros. He became the first king to rule a centralized Ethiopia.
Tewodros became the father of the Ethiopia as we know it today. After conquering much of the country he went on to reinforce his miltary might. He was not completely satisfied with his arsenal and went on to acquire upto date weapons particularly from the British. He was bold and ambitious enough to be the first African king who built modern military weapon. With the technical support of the Brits he built the first long range canon that he named Sebastopol.
It is the ambition that brought Tewodros to the throne which also lead to his downfall. His ascension to great hights and achievement in areas where other failed gave Tewodros the feeling of invincibility. Among others he made claims that Jerusalem was part of Ethiopia. He even made plans of invading Israel by crossing the Red sea.
It is not only that the Emperor set out to be the first African King to colonize outside his continent. His achievements lead him to denying the due respect to European powers such as Britain. He eventually over stepped a boundary when he decided to emprison British citizens in Ethiopia including the consulate just because Queen Victoria did not reply to a letter he sent her.
Several attempts were made by the British to resolve this contraversial issues through diplomacy. Tewodros declined. The British government dispatched its army to arrest the Ethiopian King.
Perhaps the mission would have been difficult for the mighty European power considering the Emperor's military strength. But the king was betrayed by his own people, notably feudal lords who were forced to pay taxes to the king due to his forceful governance. The British were therefore provided with a clear path to the Tewodros and to free their imprisoned citizens.
Although the Mission lead by the General Napier was focused on arresting the Ethiopian King things ended in a different way. Tewodros was determined not to be captured by external forces. When he knew that the army was advancing to his palace and that his capture was eminent, Tewodros took his own life.
Kassa from Quara was a child of a woman who used to sell local beverage: a proffession stigmatized in Ethiopia. His profile was nothing close to that of a king or even a lord as he was not from a royal decent.
Kassa however managed to conquer Ethiopia. In ages where nothing except military might would lead to the thrown, Kassa was a bandit with a small group of followers. Profiting from the lawlessness of the Zemene Mesafint period, he managed to amass wealth with his small crue, allowing him to increase the size and strength of his band.
His ascension to power was gradual. After being the governor of Quara, he gradually started to advance to different parts of the country, managing to subdue lords in all parts of the country. He eventually became the king of kings and was named Emperor Tewodros. He became the first king to rule a centralized Ethiopia.
Tewodros became the father of the Ethiopia as we know it today. After conquering much of the country he went on to reinforce his miltary might. He was not completely satisfied with his arsenal and went on to acquire upto date weapons particularly from the British. He was bold and ambitious enough to be the first African king who built modern military weapon. With the technical support of the Brits he built the first long range canon that he named Sebastopol.
It is the ambition that brought Tewodros to the throne which also lead to his downfall. His ascension to great hights and achievement in areas where other failed gave Tewodros the feeling of invincibility. Among others he made claims that Jerusalem was part of Ethiopia. He even made plans of invading Israel by crossing the Red sea.
It is not only that the Emperor set out to be the first African King to colonize outside his continent. His achievements lead him to denying the due respect to European powers such as Britain. He eventually over stepped a boundary when he decided to emprison British citizens in Ethiopia including the consulate just because Queen Victoria did not reply to a letter he sent her.
Several attempts were made by the British to resolve this contraversial issues through diplomacy. Tewodros declined. The British government dispatched its army to arrest the Ethiopian King.
Perhaps the mission would have been difficult for the mighty European power considering the Emperor's military strength. But the king was betrayed by his own people, notably feudal lords who were forced to pay taxes to the king due to his forceful governance. The British were therefore provided with a clear path to the Tewodros and to free their imprisoned citizens.
Although the Mission lead by the General Napier was focused on arresting the Ethiopian King things ended in a different way. Tewodros was determined not to be captured by external forces. When he knew that the army was advancing to his palace and that his capture was eminent, Tewodros took his own life.
ETHIOPIAN MEDIEVAL HISTORY
Transition to medieval history (1ooo- 1150 AD)
In the ancient/antiquity history of Ethiopia the last years were marked by a period of churches and monasteries built in remote locations and hard to reach destinations for protection against external threats. The most notable attack on chritianity however came from within. Yodit who is said to have been a muslim, was powerful enough to go after what remained of the axumite dynasty. Her main strategy of ensuring power was executing those who were known to be descendants of the Axumite Empire. After what can be seen as a clensing, Yodit devoted a good part of her 40 years reign in destroying christian churches and documents all over the country.
Yodits descendants filled her shoes after her death but lacked the strength and power that she displayed. The third generation of Yodits decendants was over thrown by a Lord of the time known as Mara Teklehaimanot. Thus began what is known as the Zagwe dynasty
Zagwe dynasty (1150-1270 AD)
The Zagwe dynasty, begun by King Mara Teklehaimanot, saw a succession of kings that ruled Ethiopia. Perhaps the most notable was King Lalibela, known as the surviving child of Axumite decent who found refuge in Shewa during the slaughter period of Yodit..
The era of the Zagwe dynasty was marked by isolation from the external world. The internal threat posed by the likes of Yodit also had its toll on the Zagwe dynasty. King Lalibela who often claimed to have been lead by the vision of God mobilized his people to build one of the biggest wonders of the world: the rock hewn churches of Lalibela.
Designed to protect against any foreign attacks, Lalibela built a chain of churches in a process which took 23 years of hard labor. The churches had labyriths, massive water reservoirs and tunnels which made defense against external attacks relatively easier.
Gradually the isolation from the external world came to an end as the Zagwe dynasty joined its global coalition to protect its territory from the ever growing muslim attack. In particular during the reign of King Wedem Ar'ad of the Zagwe in the fourteenth century, Ethiopia was forging alliance with several european countries, especially Rome. This eventually lead to a parternship where European crusaders settled in Ethiopia.
Early Gondar period (1632-1769)
The Tigray city that we know as Adwa today became the head quarter of the crusaders who at the time were strong allies of the Zagwe. The contrubution of these jesuits in Ethiopia was significant as they played an important role in building churches and infrastructures in different part of the country. However in the 17th century, the crusaders were no longer welcome. Upon the death of king Susenyos, his son Fassiledes became his successor. Fassiledes/ also known as Fasil/ made the city of Gondar his capital, where he built his wonderous castle named after him.
Fasil had little tolerance for the European crusaders who, among others, tried to preach a different version of Christianity: Catholic doctrine. He took the measure of expelling the Europeans which was not taken lightely and entailed resistance.
Meanwhile new developments were taking part in the south East of Ethiopia. Trade via the mediterannean sea had gradually entailed the introduction of Islam, particularly in areas around Harar. This stronghold of the new muslim governance was out of the control of the Zagwe, as both civilizations were weary of the other throughout the Zagwe dynasty.
The issue with the Crusaders however brought about a historic event where Fasiledes forged alliance with the south western parts of Ethiopia. It is a historic moment where two Ethiopian powers weary of each other joined hand to fight external threat. The tact of Fasiladas of bringing the Muslim Sultan on board showed his tact and the resistance of the Crusaders was easily broken
Zemene Mesafint (1769-1855 AD)
The line of kings that ruled since the imposition of the Zagwe dynasty governed much of Ethiopia by relying upon getting the submission or alliance of feudal lords, which shared the territories of the country as landlords. The feudal lords were fairly powerful and armed. Kings required tact, alliance, acceptance and most of all military might to subdue these feudal lords and maintain order in their kingdom..
Upon the death of king Eyasu the first however, no successor with the capacity to rule and manage these landlords was to be found. Ethiopia therefore came accross a century where there was no central government. The period was marked by internal strife among feudal lords who became war lords, and where the Ethiopia as we know it today was non existant.
This decentralization and also lawlessness which created a chaotic Ethiopia could have ended only if one of the lords was powerful enough to subdue the others. And after a dark century a new Ethiopia emerged, but the man who achieved in writing the first lines of modern Ethiopia was from an unlikely background.
In the ancient/antiquity history of Ethiopia the last years were marked by a period of churches and monasteries built in remote locations and hard to reach destinations for protection against external threats. The most notable attack on chritianity however came from within. Yodit who is said to have been a muslim, was powerful enough to go after what remained of the axumite dynasty. Her main strategy of ensuring power was executing those who were known to be descendants of the Axumite Empire. After what can be seen as a clensing, Yodit devoted a good part of her 40 years reign in destroying christian churches and documents all over the country.
Yodits descendants filled her shoes after her death but lacked the strength and power that she displayed. The third generation of Yodits decendants was over thrown by a Lord of the time known as Mara Teklehaimanot. Thus began what is known as the Zagwe dynasty
Zagwe dynasty (1150-1270 AD)
The Zagwe dynasty, begun by King Mara Teklehaimanot, saw a succession of kings that ruled Ethiopia. Perhaps the most notable was King Lalibela, known as the surviving child of Axumite decent who found refuge in Shewa during the slaughter period of Yodit..
The era of the Zagwe dynasty was marked by isolation from the external world. The internal threat posed by the likes of Yodit also had its toll on the Zagwe dynasty. King Lalibela who often claimed to have been lead by the vision of God mobilized his people to build one of the biggest wonders of the world: the rock hewn churches of Lalibela.
Designed to protect against any foreign attacks, Lalibela built a chain of churches in a process which took 23 years of hard labor. The churches had labyriths, massive water reservoirs and tunnels which made defense against external attacks relatively easier.
Gradually the isolation from the external world came to an end as the Zagwe dynasty joined its global coalition to protect its territory from the ever growing muslim attack. In particular during the reign of King Wedem Ar'ad of the Zagwe in the fourteenth century, Ethiopia was forging alliance with several european countries, especially Rome. This eventually lead to a parternship where European crusaders settled in Ethiopia.
Early Gondar period (1632-1769)
The Tigray city that we know as Adwa today became the head quarter of the crusaders who at the time were strong allies of the Zagwe. The contrubution of these jesuits in Ethiopia was significant as they played an important role in building churches and infrastructures in different part of the country. However in the 17th century, the crusaders were no longer welcome. Upon the death of king Susenyos, his son Fassiledes became his successor. Fassiledes/ also known as Fasil/ made the city of Gondar his capital, where he built his wonderous castle named after him.
Fasil had little tolerance for the European crusaders who, among others, tried to preach a different version of Christianity: Catholic doctrine. He took the measure of expelling the Europeans which was not taken lightely and entailed resistance.
Meanwhile new developments were taking part in the south East of Ethiopia. Trade via the mediterannean sea had gradually entailed the introduction of Islam, particularly in areas around Harar. This stronghold of the new muslim governance was out of the control of the Zagwe, as both civilizations were weary of the other throughout the Zagwe dynasty.
The issue with the Crusaders however brought about a historic event where Fasiledes forged alliance with the south western parts of Ethiopia. It is a historic moment where two Ethiopian powers weary of each other joined hand to fight external threat. The tact of Fasiladas of bringing the Muslim Sultan on board showed his tact and the resistance of the Crusaders was easily broken
Zemene Mesafint (1769-1855 AD)
The line of kings that ruled since the imposition of the Zagwe dynasty governed much of Ethiopia by relying upon getting the submission or alliance of feudal lords, which shared the territories of the country as landlords. The feudal lords were fairly powerful and armed. Kings required tact, alliance, acceptance and most of all military might to subdue these feudal lords and maintain order in their kingdom..
Upon the death of king Eyasu the first however, no successor with the capacity to rule and manage these landlords was to be found. Ethiopia therefore came accross a century where there was no central government. The period was marked by internal strife among feudal lords who became war lords, and where the Ethiopia as we know it today was non existant.
This decentralization and also lawlessness which created a chaotic Ethiopia could have ended only if one of the lords was powerful enough to subdue the others. And after a dark century a new Ethiopia emerged, but the man who achieved in writing the first lines of modern Ethiopia was from an unlikely background.
MONKS: LIFE TIME FASTING
While the avarage orthodox christian will tell you that he tries to abide to abide to his/her religion, there are few who give up their secular life completely to commit their days on earth fully to their creator. Age is not a factor: although most devoted christians become monks after the age of 65 or more, you will find some who become hermits as early as their twenties.
A hermit wears a unique hat for the remainder of his/her life. The moment a person decides to become a hermit he/she declares him/herself " dead and burried" in the religious sense of the term. The hermit leaves all belongings, family, job, comfort... behind to commit each and every day to God only. The hermit will no longer seek any physical pleasure such as sex, sleeping on comfortable a bed or eating delicious food. The purpose of being a hermit is avoidance of comfort and living to pray only.
To emphasis their committment to a life of discomfort in search for repenting their sins many monks live in situations where the majority try to avoid. While there are several ways of living that the interested tourist can visit in different parts of Ethiopia, the following picture shows the life time homes of some monks living next to the Entoto Kidane Mihret Monastery. They live in an area where most Ethiopians will not even consider to spend some time at: the monasteries grave yard. A public toilet is just nearby making the air in their viccinity making the smell in the area untolerable at times . Monks there made this the part of their daily life and self willingly take the role of cleaning the toilet.
These monks are completely detached from the outside world and spend hours on communal prayers. The rest their day is spent praying of reading religious books. Their only way of survival is handouts from followers who come to the church.
A hermit wears a unique hat for the remainder of his/her life. The moment a person decides to become a hermit he/she declares him/herself " dead and burried" in the religious sense of the term. The hermit leaves all belongings, family, job, comfort... behind to commit each and every day to God only. The hermit will no longer seek any physical pleasure such as sex, sleeping on comfortable a bed or eating delicious food. The purpose of being a hermit is avoidance of comfort and living to pray only.
To emphasis their committment to a life of discomfort in search for repenting their sins many monks live in situations where the majority try to avoid. While there are several ways of living that the interested tourist can visit in different parts of Ethiopia, the following picture shows the life time homes of some monks living next to the Entoto Kidane Mihret Monastery. They live in an area where most Ethiopians will not even consider to spend some time at: the monasteries grave yard. A public toilet is just nearby making the air in their viccinity making the smell in the area untolerable at times . Monks there made this the part of their daily life and self willingly take the role of cleaning the toilet.
These monks are completely detached from the outside world and spend hours on communal prayers. The rest their day is spent praying of reading religious books. Their only way of survival is handouts from followers who come to the church.
ABUNE YEMATA CHURCH
The exeptional Abune Yemata Monastery located in Tigray (350 kilometers from Addis) is one site with unique features but little explored by tourists. In particular hickers will undoubtedly have an unforgetable experience by visiting Abune Yemata which is ofter refered to as the origin of what is now the Ethiopian Orthodox church dogma.
Abune Yemata is said to have built by 9 monks, some of whom were fleeing persecution for their worship while others joined to get away from secular life . Abune Yemata stands is built in the perfect place to meet the needs of its refuges.
While the exact date of when the church was exactly hewn remains contraversial, many agree that it Abune Yemata Monastery was in place since the 5th century AD. Abune Yemata is a monastery which leaves any vistor speechless.
The engeneering of Abune Yemata remains a wonder. It is built on a sandstone cliff 25,000 feets tall, where going up and down is not only tiresome but hazardous if care is not applied.
The climb will however be worth it as once you go up the hill and get to the monastery, you will come face to face with inside decoration of the carved church where every inch of the inside wall is covered by amazing paintings. The style of the paintings are what are now known as the traditional painting style of the orthodox church.
Abune Yemata is also home to some of the oldest books in Ethiopia written by hand on goat skin. Many of the books which are exclusively found in the church have huge religious as well as historical values.
Abune Yemata , used as refuge by the monks centuries ago, is now regarded as a holy place by many orthodox christians. A tourist will be amazed to see mothers, climbing this gigantic cliff with their new born children on their backs to have them baptized in this unique historical site
Information on how to visit Abune Yemata
Modes of transportation: You will have to go by car from Mekele;
Temperature: average temperature is 15 degree celcius.
What to wear: avoid high hill shoes as they make climbing difficult.
Guides: recommended to have a guide who is familiar with the area and have made climbs before.
Security risks: none
Hotels: You will have to go in a nearby town or city( Mekele recommended) to find hotels. Please click on list of hotels in Axum for tourists or Mekele hotels for more information
Nearby attractions: Axum, Town of Yeha, Simien Mountains
Abune Yemata is said to have built by 9 monks, some of whom were fleeing persecution for their worship while others joined to get away from secular life . Abune Yemata stands is built in the perfect place to meet the needs of its refuges.
While the exact date of when the church was exactly hewn remains contraversial, many agree that it Abune Yemata Monastery was in place since the 5th century AD. Abune Yemata is a monastery which leaves any vistor speechless.
The engeneering of Abune Yemata remains a wonder. It is built on a sandstone cliff 25,000 feets tall, where going up and down is not only tiresome but hazardous if care is not applied.
The climb will however be worth it as once you go up the hill and get to the monastery, you will come face to face with inside decoration of the carved church where every inch of the inside wall is covered by amazing paintings. The style of the paintings are what are now known as the traditional painting style of the orthodox church.
Abune Yemata is also home to some of the oldest books in Ethiopia written by hand on goat skin. Many of the books which are exclusively found in the church have huge religious as well as historical values.
Abune Yemata , used as refuge by the monks centuries ago, is now regarded as a holy place by many orthodox christians. A tourist will be amazed to see mothers, climbing this gigantic cliff with their new born children on their backs to have them baptized in this unique historical site
Information on how to visit Abune Yemata
Modes of transportation: You will have to go by car from Mekele;
Temperature: average temperature is 15 degree celcius.
What to wear: avoid high hill shoes as they make climbing difficult.
Guides: recommended to have a guide who is familiar with the area and have made climbs before.
Security risks: none
Hotels: You will have to go in a nearby town or city( Mekele recommended) to find hotels. Please click on list of hotels in Axum for tourists or Mekele hotels for more information
Nearby attractions: Axum, Town of Yeha, Simien Mountains
DEBREDAMO MONASTERY
Many tourists who go to Bahirdar would also take the time to visit Debredamo on their way. Once you visit this historic monastery however you will conclude that visiting Debredamo should be part of your plan and not a trip to have on your way to somewhere else.
Located 10 miles from the main road, you will have to go through a bumpy road on your way to Debredamo Monastery. You will also need a 4 wheel drive vehicle to cross a river.
But this is just part of the challenge to get to the monastery: you will have to climb a huge cliff by using a rope made of goat skin to reach Debredamo monastery.Unlike churches like Abune Yemata, the climb to the monastery does not pose any threat to visitors: you will be aided by a harness rope from the top to avoid risks of falling.
Once you have reached the top of the cliff, you will experience one of the unique views of incredible landscape that will leave you speechless. The cliff is so high that you get the impression of being on top of the world.
On top of the cliff you will come accross monks who have been living in seclusion for years. Once you reach the monastery dedicated to Saint Aregawi ( one of the prominent saints in the Ethiopian orthodox church) you will be amazed with the unique structure and architecture of monastery. The construction of the monastery, said to have been completed in the 6th century is made with different kinds of uneven stones. The monks dwelling in the monastery would tell you that construction was made by manually carrying stones up to the cliffs.
The monastery is home to some of the oldest and unique books of the Ethiopian orthodox church. Some books are as old as 5oo AD. It is also believed that in times where Christianity was under threat, Debredamo is said to have been a temporary abode of the Arc of the convenenant, currently thought to reside in Saint ary Tsion church in Axum.
You have to pick the right time and be aware of the monastery's regulation before going to Debredamo. The first thing to consider is the timing of your visit. It is never recommended to Visit debredamo during the rainy season. You will have to cross a shallow river on your way to Debredamo, a river which during the rainy seasons tends to overflow. This could make crossing back complicated with the possibility of being trapped for a while. In a perfectly safe area during the day but with a well known bandit threat at night, you wouldn't want to be trapped near Debreadamo.
The second thing to be aware of is that the monastery maintains its ancient and strict law of being exclusively male. This law goes to such an extent that even animals like sheep which are taken up the hills for consumption purposes are male. If you are a female tourist, you can only go as far as the base of the cliff.
Information on how to visit Debredamo
Modes of transportation: The only way to go to Debredamo is by car with the inevevitable climb to the top;
Temperature: average temperature is 25 degree celcius.
What to wear: avoid high hill shoes as they make climbing difficult and tricky.
Guides: recommendable to have a guide who knows the area well
Security risks: Threats are not to worry about as long as you return from the monastery before night fall. Though sporadic, the area has reported cases of bandits problems at night.
Health risks: none
Nearby attractions: Axum, AbrehaWeAtsbeha, Aba Yohani, Abune Yemata = #TIGRAY
Located 10 miles from the main road, you will have to go through a bumpy road on your way to Debredamo Monastery. You will also need a 4 wheel drive vehicle to cross a river.
But this is just part of the challenge to get to the monastery: you will have to climb a huge cliff by using a rope made of goat skin to reach Debredamo monastery.Unlike churches like Abune Yemata, the climb to the monastery does not pose any threat to visitors: you will be aided by a harness rope from the top to avoid risks of falling.
Once you have reached the top of the cliff, you will experience one of the unique views of incredible landscape that will leave you speechless. The cliff is so high that you get the impression of being on top of the world.
On top of the cliff you will come accross monks who have been living in seclusion for years. Once you reach the monastery dedicated to Saint Aregawi ( one of the prominent saints in the Ethiopian orthodox church) you will be amazed with the unique structure and architecture of monastery. The construction of the monastery, said to have been completed in the 6th century is made with different kinds of uneven stones. The monks dwelling in the monastery would tell you that construction was made by manually carrying stones up to the cliffs.
The monastery is home to some of the oldest and unique books of the Ethiopian orthodox church. Some books are as old as 5oo AD. It is also believed that in times where Christianity was under threat, Debredamo is said to have been a temporary abode of the Arc of the convenenant, currently thought to reside in Saint ary Tsion church in Axum.
You have to pick the right time and be aware of the monastery's regulation before going to Debredamo. The first thing to consider is the timing of your visit. It is never recommended to Visit debredamo during the rainy season. You will have to cross a shallow river on your way to Debredamo, a river which during the rainy seasons tends to overflow. This could make crossing back complicated with the possibility of being trapped for a while. In a perfectly safe area during the day but with a well known bandit threat at night, you wouldn't want to be trapped near Debreadamo.
The second thing to be aware of is that the monastery maintains its ancient and strict law of being exclusively male. This law goes to such an extent that even animals like sheep which are taken up the hills for consumption purposes are male. If you are a female tourist, you can only go as far as the base of the cliff.
Information on how to visit Debredamo
Modes of transportation: The only way to go to Debredamo is by car with the inevevitable climb to the top;
Temperature: average temperature is 25 degree celcius.
What to wear: avoid high hill shoes as they make climbing difficult and tricky.
Guides: recommendable to have a guide who knows the area well
Security risks: Threats are not to worry about as long as you return from the monastery before night fall. Though sporadic, the area has reported cases of bandits problems at night.
Health risks: none
Nearby attractions: Axum, AbrehaWeAtsbeha, Aba Yohani, Abune Yemata = #TIGRAY
DIMA GOLD MININING
There is one thing that makes the remote town of Dima, located not far from the city of Gambela, distinct from other parts of the country which are rich in natural resources. Unlike other parts of Ethiopia, the gold resources in Dima cannot be industrialized: the available gold is scattered in a wide area and is relatively in small quanities. Gold mining companies will not therefore venture working in the area as the project will not be cost effective. The second thing that makes Dima different is the fact that the town is not home to one ethnic group but many. In most cases where there is only one ethnic group residing in a specific town they mostly show the tendancy of being over protective of their resources and may lack the willingness to allow outsiders in. Dima belongs to no specific group and therefore is open to everyone.
Even though there isn't enough gold to attract the mining companies in, there is enough to attract individual gold diggers. On the other hand here is no resistance to anyone who wants to try his/her luck as a gold digger. These prospects have attracted many from accross the country to become self employed gold diggers in the little known town of Dima.
Dima is located in the deserts of Gambella with temperatures going above 45 degree celcius. The town looks empty and deserted if a visitor gets there in the afternoon. None of the local dwellers venture to leave their homes in mid day and if they do, it will be to go to an open air bar to have some drinks till the sun sets.
Late at night Dima becomes alive. One would see people flocking from all directions with basic digging tools and torches. Then starts the random digging. Some go into deep underground tunnels that they have dug over the years. Others simply scrap anywhere in search of gold. In Dima, it is all about experience and luck:lucky and you could wind up by digging out tens of grams; unlucky and your day's hard work will only get you no more than 1 gram of 18 karat gold.
With the current price of gold a single gram can be sold for a little less than 100 USD in Ethiopia. This means that what a random gold digger would make in one day is a little more than what one might earn as starting monthly salary as a bachelor degree holder. It is clear therefore that the town of Dima is home to several rich individuals. This is demonstrated in the fact that small bills which are currently in use in Addis Ababa and all parts of Ethiopia( cents coins, 1 and 5 birr bills) are devoid of value in Dima: no shops or service provider there will accept such bills.
Even though there isn't enough gold to attract the mining companies in, there is enough to attract individual gold diggers. On the other hand here is no resistance to anyone who wants to try his/her luck as a gold digger. These prospects have attracted many from accross the country to become self employed gold diggers in the little known town of Dima.
Dima is located in the deserts of Gambella with temperatures going above 45 degree celcius. The town looks empty and deserted if a visitor gets there in the afternoon. None of the local dwellers venture to leave their homes in mid day and if they do, it will be to go to an open air bar to have some drinks till the sun sets.
Late at night Dima becomes alive. One would see people flocking from all directions with basic digging tools and torches. Then starts the random digging. Some go into deep underground tunnels that they have dug over the years. Others simply scrap anywhere in search of gold. In Dima, it is all about experience and luck:lucky and you could wind up by digging out tens of grams; unlucky and your day's hard work will only get you no more than 1 gram of 18 karat gold.
With the current price of gold a single gram can be sold for a little less than 100 USD in Ethiopia. This means that what a random gold digger would make in one day is a little more than what one might earn as starting monthly salary as a bachelor degree holder. It is clear therefore that the town of Dima is home to several rich individuals. This is demonstrated in the fact that small bills which are currently in use in Addis Ababa and all parts of Ethiopia( cents coins, 1 and 5 birr bills) are devoid of value in Dima: no shops or service provider there will accept such bills.
ANCIENT ETHIOPIA (500 B.C-1150 A.D)
The town of Yeha, not far from the famous city of Axum, is home to one of the oldest historical attractions in the world. Evidence suggests that the town was home to the first civilization in Ethiopia as it hosts a temple dating to 500 b.c or more. The area is believed to have been home of what Ethiopia claims to be the reigning place of queen of Sheba. Archeological evidences show that the standing building in Yeha was a temple, suggesting that Ethiopia adopted the old testament long before the birth of Christ. The claims that the town was ruled by the Queen of Sheba and decendants is evidenced by relics and historical items still found in the deserted part of the town, on which scriptures in Sabean language are evident.( more on Yeha town)
AXUM/AKSUM
While there is little information with regards to the civilization that ruled Yeha ( except its mere existence) there is a lot written concerning the Axumite civilization. Many historians believe that Axum, a city not far from the mysterious town of Yeha, is probably a continuation of the dynasty which ruled Yeha.
With regards to the emergence of the Axumite dynasty varying dates are often mentionned. Basing calculations on existing archeological evidences provide more reliable information.
These obelisks made of granite stones are still standing evidences of the Axumite empire might and power. They are grave markers of Axumite rulers and kings. Underneath the obelisks are tombs where the deceased personalities used to be buried with their belongings and wealth. Some of these tombs have been looted by treasure hunters in the near past, while most still remain unexplored.
The oldest of these obelisks is archeologically known to have been erected to on the 1st century AD. It can therefore be concluded that the Axumite empire have been established before the end of the 1st century.
The Axumite dynasty was known to have specialized in trade and was one of the most powerful in the world. Ivory is believed to be among the items that the axumites used to trade with a market line extending to the Arabian peninsula. Coins of the era show that the Axumites had a well established governement and is reputed to being the first sub saharan civilization to have its own currency.
These coins not only show the advanced level of civilization of the Axumite empire but also transition. The first coin on the left was used during the prechristian era, bearing symbols of pagan beliefs. The one on the right is a more recent one, probably issued in the 4th century AD. It is assumed that this coin was used during or after the reign of the King Ezana, the first Axumite ( and of course Ethiopian) king to have officially adopted christianity. The coin bears the mark of the christian cross on top.
The legacy of the Axumite to modern Ethiopia does not end with Christianity and structured government system. Their language,Geez, has been the origin of many modern Ethiopian languages, just as latin is to several European languages. Geez is the first known Ethiopian language, with alphabeths unique to the world. Although not currently used for communication purposes, many historical and religious books are written in the language. The Ethiopian Orthodox church still uses Geez for prayers and is compulsary to learn by anyone in the church system. Its historical value is so high that it is still taught and learned in institutions worldwide, particularly in Germany.
The other point which attracts several researchers and historians to Axum is the claim that the city of Axum, whose exact date of establishment remains unknown, is said to have been the first and the final resting place of the arc of the convenant. Ethiopian Orthodox Church chronicles insist that the son of King solomon and the Queen of Sheba ( known as Menelik) brought the arc to the city of Axum. After spending years in exile in different monastereis such as Tana Kirkos, Zeway Islands and Debredamo, the arc is said to have returned back to the city of Axum and remains there to date.
The fallen ancient walls on the left known to have been built around the fourth century are thought to have been remains of the first Ethiopian church where the arc of the convenant initially rested. After years of Exile and its return to Axum, the Arc of the convenant is believed to be hosted in the church on the right known as Axum Tsion Church built right next to the first one. No one except a senior priest is allowed in or out therefore it is impossible to visually verify whether the arc is still there.
The biggest mystery with regards to the Axumite is how this civilization, one of the mightiest in the world, came to an end. With regards to this point only speculations which can not be taken as historical facts remain.
POST AXUM ERA.
The first historical evidences following that of Axum and the reign of Ezana is the expansion of Ethiopian Orthodox Christianity as we know it today. Following the fall of Jerusalem and the attack on Christianity, Ethiopia is known to have isolated itself from the world. The age following the Axumite Empire is marked by the building and construction of several churches and monasteries as Christianity propagated rapidly in the country. The major characteristics of worship places of the time include remote churches, designed to shelter worshipers and religious relics from attack. Such churches/monaseteries include Tana Kirkos (Church built within the islands of lake Tana) Abune Yemata and Debredamo ( Church and monastery respectively built on top of a cliff)
AXUM/AKSUM
While there is little information with regards to the civilization that ruled Yeha ( except its mere existence) there is a lot written concerning the Axumite civilization. Many historians believe that Axum, a city not far from the mysterious town of Yeha, is probably a continuation of the dynasty which ruled Yeha.
With regards to the emergence of the Axumite dynasty varying dates are often mentionned. Basing calculations on existing archeological evidences provide more reliable information.
These obelisks made of granite stones are still standing evidences of the Axumite empire might and power. They are grave markers of Axumite rulers and kings. Underneath the obelisks are tombs where the deceased personalities used to be buried with their belongings and wealth. Some of these tombs have been looted by treasure hunters in the near past, while most still remain unexplored.
The oldest of these obelisks is archeologically known to have been erected to on the 1st century AD. It can therefore be concluded that the Axumite empire have been established before the end of the 1st century.
The Axumite dynasty was known to have specialized in trade and was one of the most powerful in the world. Ivory is believed to be among the items that the axumites used to trade with a market line extending to the Arabian peninsula. Coins of the era show that the Axumites had a well established governement and is reputed to being the first sub saharan civilization to have its own currency.
These coins not only show the advanced level of civilization of the Axumite empire but also transition. The first coin on the left was used during the prechristian era, bearing symbols of pagan beliefs. The one on the right is a more recent one, probably issued in the 4th century AD. It is assumed that this coin was used during or after the reign of the King Ezana, the first Axumite ( and of course Ethiopian) king to have officially adopted christianity. The coin bears the mark of the christian cross on top.
The legacy of the Axumite to modern Ethiopia does not end with Christianity and structured government system. Their language,Geez, has been the origin of many modern Ethiopian languages, just as latin is to several European languages. Geez is the first known Ethiopian language, with alphabeths unique to the world. Although not currently used for communication purposes, many historical and religious books are written in the language. The Ethiopian Orthodox church still uses Geez for prayers and is compulsary to learn by anyone in the church system. Its historical value is so high that it is still taught and learned in institutions worldwide, particularly in Germany.
The other point which attracts several researchers and historians to Axum is the claim that the city of Axum, whose exact date of establishment remains unknown, is said to have been the first and the final resting place of the arc of the convenant. Ethiopian Orthodox Church chronicles insist that the son of King solomon and the Queen of Sheba ( known as Menelik) brought the arc to the city of Axum. After spending years in exile in different monastereis such as Tana Kirkos, Zeway Islands and Debredamo, the arc is said to have returned back to the city of Axum and remains there to date.
The fallen ancient walls on the left known to have been built around the fourth century are thought to have been remains of the first Ethiopian church where the arc of the convenant initially rested. After years of Exile and its return to Axum, the Arc of the convenant is believed to be hosted in the church on the right known as Axum Tsion Church built right next to the first one. No one except a senior priest is allowed in or out therefore it is impossible to visually verify whether the arc is still there.
The biggest mystery with regards to the Axumite is how this civilization, one of the mightiest in the world, came to an end. With regards to this point only speculations which can not be taken as historical facts remain.
POST AXUM ERA.
The first historical evidences following that of Axum and the reign of Ezana is the expansion of Ethiopian Orthodox Christianity as we know it today. Following the fall of Jerusalem and the attack on Christianity, Ethiopia is known to have isolated itself from the world. The age following the Axumite Empire is marked by the building and construction of several churches and monasteries as Christianity propagated rapidly in the country. The major characteristics of worship places of the time include remote churches, designed to shelter worshipers and religious relics from attack. Such churches/monaseteries include Tana Kirkos (Church built within the islands of lake Tana) Abune Yemata and Debredamo ( Church and monastery respectively built on top of a cliff)
Wednesday, March 20, 2019
ህዝቢ ትግራይ ልኣላዊነትን ክብሪን ሃገር ኣብ ምውሓስ ...
" ህዝቢ ትግራይ ልኣላዊነትን ክብሪን ሃገር ኣብ ምውሓስ ኮነ እዛ ሃገር ሕዚ ሕዛቶ ዘላ ቅርፂን ክትሕዝ ኣብ ምግባር ዝነበሮ እጃምን ዝተፃወቶ ተራን ኣዝዩ ዓብይ’ዩ። ካብ መፈለምትኡ ንኽብሪ ሃገሩን ውሑስ ሰላም ምርግጋፅን ዝኸፈሎ ዋጋ ኣዝዩ ልዑል ምዃኑ ይፍለጥ። ብፍላይ ስርዓት ደርጊ ንምውጋድ ኣብ ዝተኻየደ መሪር ተጋድሎ ከዓ ሕልፊ መስዋእቲን መድመይቲን ከፊሉ፣ ንኹሎም ህዝቢታት እዛ ሃገር ብማዕረ ከገልግል ዝኽእል ሕገመንግስቲን ፌዴራላዊ ስርዓትን ክህነፅ ከቢድ ዋጋ ዝኸፈለ ህዝቢ’ዩ። ይኹን’ምበር ሕልፊ ረብሓ ኣይሓተተን’ውን ኣይረኸበን’ውን። እቲ ሓቂ እዚ እናሃለወ፣ ደንበ ምድሕርሓር ኣብ ልዕሊ ህዝቢን ውድብ ህወሓትን ዝተዋደደ ወፍሪ መፀለምታ ከካይዱ ፀንሖም'ዮም። ከም ህዝቢ ምስልና ከጉድፉ ለይቲን ቀትሪን ርብርብ የካይዱ ኣለው። ስለዚ ኣብዚ ከምዚ ዝመሰለ ኩነታት ንሕና ተጋሩ ከምቲ ልማድና ከም ሓንቲ ስድራ ቤት ተወድብና በቲ ዝለመድዎ ኣደብ ክሕዙ ክንገብር ይግባእ። ኣብ መስርሕ ዝነበሩ ጉድለታት ብዝምልከት ኣብ ግዝኡ ክንፀባፀበሎም ንኽእል ኢና። ሕዚ ከምታ ልማድና ሓድነትና ኣስጥምና፣ ኣብ ዘዝተዋፈርናሉ መደባት ብዕቱብ ክንነጥፍን ዝጭበጥ ለውጢ ክነመዝግብን ይግባእ። ኩሉ ኣብ ውሽጥን ወፃእን ዘሎ ትግራዋይ ብቕኒት ምርግጋፅ ድሕንነት ህዝቡ ክረባረብ ይግባእ። ድሕሪ ሕዚ ህዝቢ ትግራይ ሕልፊ መስዋእትነት ዝኸፍለሉ ኩነታት ክህሉ ኣይኽእልን ኣይግባእን’ውን። "#ጎንደሮች በአጼ ቴዎድሮስ #መፎከር እና #መሸለል #መፈከር
አሁን አሁን እነ ጎንእደሬዎች / #ጎንደሮች በአጼ ቴዎድሮስ #መፎከር እና #መሸለል #መፈከር እያቆሙ ነው ? ምክንያቱም የአፄ ቴዎድሮስ አባት ሀይለ ወልደ ገርጊስ #ትግራዋይ በእናታቸው ወ/ሮ አትጠገብ #ቅማንት ናቸው !!!በዚህ ወቅት በአፄ ቴዎድሮስ የሚኩራራ እና የሚያዜም የቅማንት ተወላጆች በጎንደር ሆነዋል !!! በትግራይ የአፄ ቴዎድሮስን ትግራዋይነት ልክ ጎንደሬዎች አፄ ቴዎድሮስ ከትግራዋይ አባታቸው ከቅማንቷ እናታቸው እንደተወለዱ ሳያውቁ እንደነበረ እና በአፄ ቴዎድሮስ ስም ለዘመናት ሲዘፍኑ እንደነበር ሳያውቁ በታሪክ ፀሀፊያን የውሸት አፃፃፍ እንደተታለሉ ሁሉ ፡፡ ተጋሩም በጎንደሬዎች በአፄ ቴዎድሮስ ዝና የዘመናት ዘፈን እና ቀረርቶ ተታለው በዝምታ አብረው ሲዘፈን ይሰሙ ነበር ፡፡ ነገር ግን ሀቁ አፄ ቴዎድሮስ ትግራዋይ አባታቸው ቅማንት እናታቸው ናቸው ፡፡
አፄ ቴዎድሮስ በንጉሰ ነገስትነት ዘመናቸው #የጎንደር! #የጎጃም ! እና #የሸዋ ! ነገስታቶች ብቻ ያምፁባቸው ነበር ነገር ግን አንድም የትግራይ መሳፍንት በአፄ ቴዎድሮስ ላይ ያመፀ አልነበረም ፡፡ ሽፍታው ደጃች ውቤ ከጋይንት ሸፍቶ ወደ ትግራይ ወልቃይት ጥቅጥቅ ጫካ መሽጎ በአቅሙ ለአፄ ቴዎድሮስ አልገብርም አለ ፡፡ በዚህ ወቅት ዋሾ የታሪክ ፀሀፊዎች ደጃች ውቤን የትግራይ ገዢ አድርገው ከመሳላቸውም በላይ የትግራይ በአፄ ቴዎድሮስ አመጹ ብለው ይፅፋሉ የሚገርመው አሁንም ነገሩ መቀጠሉ ነው ፡፡
ዋሾ የታሪክ ፀሀፊዎችን የአፄ ቴዎድሮስ አባትን ከተንቤን በአንባጓሮ ተሰደው ወደ ቋራ ተሰደው አስቸጋሪ ህይወት እየገፋ ደሀዋን ኮሶሻጭ አግብተው ኑሮአቸውን ተረዳድተው በመኖር ማሳለፋቸው በመካድ ምን ብለው ፃፋ መሰላቹ !! የአፄ ቴዎድሮስን አባትን ራስ ኃይለ ወ/ጊዮርጊስ ብለው ቁጭ ፡፡ ሌሎቹ ደግሞ አጼ ቴዎድሮስ በናታቸው የመኳንንት ዘር ናቸው ብለው ጻፉ ፡፡ ይህን የፈጠራ ታሪክ የተረዱት ሀቁን ያወቁ ጎንደሬዎች በአፄ ቴዎድሮስ የፎከሩትን ዘመን የዘፈኑበትን ዘመን #እያፈሩበት ነው ፡፡ አፄ ቴዎድሮስ ይህ ሁሉ ጀግንነት የታጠቁት ትግራዋይ
በመሆናቸውና ቅማንትም ተወላጅ በመሆናቸው ነበር !!!!!!!!!!!!!!!!!!!!!!
በሀቅ ለመጓዝ ታሪክ አገላብጡ ፡፡ .................. ተጋሩ ክኢላታት ድረፉሎም ::::::::::::
እንዲሁ #በላይ_ዘለቀም #ኦሮሞ መሆኑ ይታወቃል።
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Yemaneabadi Ist
የፖለቲካ ሊቁ ክቡር አቶ ጌታቸው ረዳ Walta Tv ጋር ካደረጉት ውይይት የተወሰዱ አንኳር አንኳር ነጥቦች ባጭሩ
የፖለቲካ ሊቁ ክቡር አቶ ጌታቸው ረዳ Walta Tv ጋር ካደረጉት ውይይት የተወሰዱ አንኳር አንኳር ነጥቦች ባጭሩ
#የህወሓት የሳቅ የሌሎች የለቅሶ ዘመን አልነበረም አሁንም ሌሎች እየሳቁ የህወሓት የሚያለቅስበት ዘመን ኣይኖርም።
#ትናንት አገር ካላሸበርኩ ሲሉ የነበሩትና ዛሬ በይቅርታ ስም ገብተው የሚንፈላሰሱበት ጎዳና ሳይቀር የተገየባው በኢህአዴግ ዘመን ነው።
#ጠበንጃ ይዞ በመንጎራደድ የሚፈጠር የስራ ዕድል የለምና ለውጥ የፈለገ ለወጣቶች የሚሆን የስራ ዕድል ይፍጠሩ።
#ችግሮች ሊኖሩበት ይችላል ብለን ወስነን ራሳችን ይዘን ያስረከብነውን አረጎራው እያሉ የሚቀበለት ከሆነ ህጋዊነቱ እዛው አብቅቷል ማለት ነው።
#ታደሰና በረከት ሰዎችን ይቆጣሉ ተብለው ቢከሰሱ ሃጥያት ቢሆንም ምክንያቱ ይገባኝ ነበር በሙስና ሲታሰሩ ግን በዚሁ ምክንያት ይታሰሩ የተባሉት 60 ቢሆኑ ራሴን 58ኛ ብየ በሚቀጥለው ደረጃ ስለማስቀምጣቸው እኔና አብይ ጨቋኞችን አስወግደን ራሳችን ተረኛ ጨቋኞች እንሁን እንዳልን ነው የምቆጥረው።
#በዚህ ሳምንት የማቸንፍ ስላልመሰለኝ ምርጫው ይራዘም የሚባል ከሆነ ምርጫው ለህዝብ ሳይሆን ለፓርቲ ነው የተቀረፀው እንደማለት ነው።
#"ፓርቲ እንደ ተስካር ድንኳን ኣላፊ ኣግዳሚው ነፍስ ይማር እያሉ የሚገቡበት ሳይሆን መርሁ ላይ ተግባብተው የሚጣሐሩበት ድንኳን ነው።"
#የህወሓት የሳቅ የሌሎች የለቅሶ ዘመን አልነበረም አሁንም ሌሎች እየሳቁ የህወሓት የሚያለቅስበት ዘመን ኣይኖርም።
#ትናንት አገር ካላሸበርኩ ሲሉ የነበሩትና ዛሬ በይቅርታ ስም ገብተው የሚንፈላሰሱበት ጎዳና ሳይቀር የተገየባው በኢህአዴግ ዘመን ነው።
#ጠበንጃ ይዞ በመንጎራደድ የሚፈጠር የስራ ዕድል የለምና ለውጥ የፈለገ ለወጣቶች የሚሆን የስራ ዕድል ይፍጠሩ።
#ችግሮች ሊኖሩበት ይችላል ብለን ወስነን ራሳችን ይዘን ያስረከብነውን አረጎራው እያሉ የሚቀበለት ከሆነ ህጋዊነቱ እዛው አብቅቷል ማለት ነው።
#ታደሰና በረከት ሰዎችን ይቆጣሉ ተብለው ቢከሰሱ ሃጥያት ቢሆንም ምክንያቱ ይገባኝ ነበር በሙስና ሲታሰሩ ግን በዚሁ ምክንያት ይታሰሩ የተባሉት 60 ቢሆኑ ራሴን 58ኛ ብየ በሚቀጥለው ደረጃ ስለማስቀምጣቸው እኔና አብይ ጨቋኞችን አስወግደን ራሳችን ተረኛ ጨቋኞች እንሁን እንዳልን ነው የምቆጥረው።
#በዚህ ሳምንት የማቸንፍ ስላልመሰለኝ ምርጫው ይራዘም የሚባል ከሆነ ምርጫው ለህዝብ ሳይሆን ለፓርቲ ነው የተቀረፀው እንደማለት ነው።
#"ፓርቲ እንደ ተስካር ድንኳን ኣላፊ ኣግዳሚው ነፍስ ይማር እያሉ የሚገቡበት ሳይሆን መርሁ ላይ ተግባብተው የሚጣሐሩበት ድንኳን ነው።"
የፖለቲካ ሊቁ ክቡር አቶ ጌታቸው ረዳ Walta Tv ጋር ካደረጉት ውይይት የተወሰዱ አንኳር አንኳር ነጥቦች ባጭሩ
#የህወሓት የሳቅ የሌሎች የለቅሶ ዘመን አልነበረም አሁንም ሌሎች እየሳቁ የህወሓት የሚያለቅስበት ዘመን ኣይኖርም።
#ትናንት አገር ካላሸበርኩ ሲሉ የነበሩትና ዛሬ በይቅርታ ስም ገብተው የሚንፈላሰሱበት ጎዳና ሳይቀር የተገየባው በኢህአዴግ ዘመን ነው።
#ጠበንጃ ይዞ በመንጎራደድ የሚፈጠር የስራ ዕድል የለምና ለውጥ የፈለገ ለወጣቶች የሚሆን የስራ ዕድል ይፍጠሩ።
#ችግሮች ሊኖሩበት ይችላል ብለን ወስነን ራሳችን ይዘን ያስረከብነውን አረጎራው እያሉ የሚቀበለት ከሆነ ህጋዊነቱ እዛው አብቅቷል ማለት ነው።
#ታደሰና በረከት ሰዎችን ይቆጣሉ ተብለው ቢከሰሱ ሃጥያት ቢሆንም ምክንያቱ ይገባኝ ነበር በሙስና ሲታሰሩ ግን በዚሁ ምክንያት ይታሰሩ የተባሉት 60 ቢሆኑ ራሴን 58ኛ ብየ በሚቀጥለው ደረጃ ስለማስቀምጣቸው እኔና አብይ ጨቋኞችን አስወግደን ራሳችን ተረኛ ጨቋኞች እንሁን እንዳልን ነው የምቆጥረው።
#በዚህ ሳምንት የማቸንፍ ስላልመሰለኝ ምርጫው ይራዘም የሚባል ከሆነ ምርጫው ለህዝብ ሳይሆን ለፓርቲ ነው የተቀረፀው እንደማለት ነው።
#"ፓርቲ እንደ ተስካር ድንኳን ኣላፊ ኣግዳሚው ነፍስ ይማር እያሉ የሚገቡበት ሳይሆን መርሁ ላይ ተግባብተው የሚጣሐሩበት ድንኳን ነው።"
#የህወሓት የሳቅ የሌሎች የለቅሶ ዘመን አልነበረም አሁንም ሌሎች እየሳቁ የህወሓት የሚያለቅስበት ዘመን ኣይኖርም።
#ትናንት አገር ካላሸበርኩ ሲሉ የነበሩትና ዛሬ በይቅርታ ስም ገብተው የሚንፈላሰሱበት ጎዳና ሳይቀር የተገየባው በኢህአዴግ ዘመን ነው።
#ጠበንጃ ይዞ በመንጎራደድ የሚፈጠር የስራ ዕድል የለምና ለውጥ የፈለገ ለወጣቶች የሚሆን የስራ ዕድል ይፍጠሩ።
#ችግሮች ሊኖሩበት ይችላል ብለን ወስነን ራሳችን ይዘን ያስረከብነውን አረጎራው እያሉ የሚቀበለት ከሆነ ህጋዊነቱ እዛው አብቅቷል ማለት ነው።
#ታደሰና በረከት ሰዎችን ይቆጣሉ ተብለው ቢከሰሱ ሃጥያት ቢሆንም ምክንያቱ ይገባኝ ነበር በሙስና ሲታሰሩ ግን በዚሁ ምክንያት ይታሰሩ የተባሉት 60 ቢሆኑ ራሴን 58ኛ ብየ በሚቀጥለው ደረጃ ስለማስቀምጣቸው እኔና አብይ ጨቋኞችን አስወግደን ራሳችን ተረኛ ጨቋኞች እንሁን እንዳልን ነው የምቆጥረው።
#በዚህ ሳምንት የማቸንፍ ስላልመሰለኝ ምርጫው ይራዘም የሚባል ከሆነ ምርጫው ለህዝብ ሳይሆን ለፓርቲ ነው የተቀረፀው እንደማለት ነው።
#"ፓርቲ እንደ ተስካር ድንኳን ኣላፊ ኣግዳሚው ነፍስ ይማር እያሉ የሚገቡበት ሳይሆን መርሁ ላይ ተግባብተው የሚጣሐሩበት ድንኳን ነው።"
ቅዱስ ሚካኤል – መኑ ከም እግዚአብሔር / Qdus Michael
ቅዱስ ሚካኤል – መኑ ከም እግዚአብሔር / Qdus Michael
ካብቶም ረቀቕቲ ፍጥረታት እግዚአብሔር፡ መላእኽቲ እቶም ቀዳሞት እዮም። ኣብታ ቀዳመይቲ ዕለት (እሑድ – ሰንበት) ድማ እዮም ተፈጢሮም። መላእኽቲ ግዙፋን ዘይኮኑ ረቀቕቲ መናፍስቲ እዮም። ብተባዕታይ ጾታ ይጸውዑ ደኣ እምበር ትእምርቲ ጾታ ዘይብሎም ቍጽሮም’ውን ክንዲ’ዚ ክበሃል ዘይከኣል ኣዝዩ ብዙኅ እዩ። በብነገዳቶም ዝተኸፋፈሉን ነናቶም ኣገልግሎት ዘለዎም ከኣ እዮም። ሓንሳብ ምስ ናጻ ፍቓድ ብነባቢ አእምሮ ተፈጥሩ ደኣ እምበር ዝባዝኁን ዝውለዱን ዝዋለዱን ኣይኮኑን። ንባህርየ ተፈጥሮኦም ሞት ዝሰማምዖ ስለ ዘይኮነ፤ ሓንሳብ ምስ ተፈጥሩ ዘለኣለማውያን እዮም።
ዝተፈጥሩሉ ዕላማ ድማ ንኣገልግሎትን ምስጋናን እዩ፤ እቲ ኣገልግሎት ድማ ንእግዚአብሔር ስለ ዝኾነ ዓይነቱ ብዝኅ ጨናፍሩ ድማ ኣዝዩ ሰፊሕ እዩ። ካብን ናብን እግዚአብሔር እናተመላለሱ ንደቂ ሰባት ይራድኡ። ቅዱሳን መላእኽቲ ንምሕረት፡ ንሰላም፡ ንረድኤት፡ ንብስራት ወዘተ ዝለኣኹ እኳ እንተኾኑ ንመቅሰፍትን መዓትን ንቍጥዓውን ወዘተ ዝለኣኹሉ ጊዜ ኣሎ። ንዝተጸገመ ይረድኡ ንዝሓዘነ የጸናንዑ፡ ኣብ መከራ ንዘሎ ጸገሙ የቃልሉ፤ ኮታ ኣብ ኵሉ ድኅነት ወዲ ሰብ ዝራድኡ እዮም። (ዕብ 1፡14/፩፥፲፬ ,መዝ 90፡11/ ፺፥፲፩) ነቶም ዘይእዘዙን ብኣንጻርነት ንዘለዉን ድማ ድኅሪ ትዕግሥቲን ተግሳጽ ዘይምስማዕን መዓት የዝንቡ፤ መቕሰፍቶም የውርዱ።
ቅዱስ ሚካኤል ሓደ ካብቶም 7ተ ሊቃነ መላእክት እዩ (ጦቢ 12፡15/ ፲፪፥፲፭ ራእ 8፡2/፰፥፪ 12፡7/፲፪፥፯) ከም ቅዱስ ገብርኤል (ሉቃ 1፡19/፩፥፲፱)፡ ሊቀ መላእክት ቅዱስ ሚካኤል’ውን ኣብ ቅድሚ ዙፋን እግዚአብሔር ካብ ዝቖሙ ልዑላን መላእኽቲ ሓደ እዩ። (ሄኖ 10፡5/፲፥፭)
ናይ ስሙ ትርጉም
ሚካኤል ማለት ብቋንቋ ዕብራይስጥ ኮይኑ መኑ ከማከ (መን ከም ኣምላኽ) ማለት እዩ። ‘ሚ’ ማለት መን እዩ፤ ‘ካ’ ማለት ኸኣ ከም ዝብል ትርጉም ዝህብ ኮይኑ ‘ኤል’ ማለት ኣምላኽ ማለት እዩ። ስለዚ ሚካኤል ማለት ‘መን ከም ኣምላኽ’ ዝብል ትርጉም ዝህብ ስም እዩ።
ቅዱስ ሚካኤል ኣብ መጽሓፍ ቅዱስ ብስም ተፈልዮም ካብ ዝተጠቕሱ ኣሕሉቕ መላእኽቲ ሓደ እዩ። ብፍላይ ድማ ኣብ ዘመነ ብሉይ ኪዳን ንእስራኤላውያን ብዝገበሮ ረድኤት ሓላዊ መልኣኽ ከምኡውን መጋቢ ብሉይ ተባሂሉ ይፍለጥ። ይኹን ደኣ እምበር ኣብ መጽሓፈተ ኦሪት፡ ሙሴ ብስም ፈልዩ ሚካኤል ኢሉ ኣይጥቀሶን ‘ናይ እግዚአብሔር መልኣኽ’ ሓሓንሳብ’ውን ‘መልአከ ገጽ’ ብምባል ጠቒስዎ ኣሎ። ኣብ ካልኦት’ውን ከምኡ፤ ንኣብነት ኣብ መጽሓፈ ኢያሱ “ሓለቓ ሰራዊት” ኢሉ ጠቒስዎ ይርከብ (ኢያ 5፡15/፭፥፲፭)
ኣብ ሓዲስ ኪዳን’ውን ከምኡ ኣብ ገሊኡ ስሙ ተጠቒሱ ክጸሓፍ ከሎ ኣብ ገሊኡ ድማ ሊቀ መልኣክት ብዝብል ብስም ማዕርጉ ይጠቕሶ። ንኣብነት ቅዱስ ጳውሎስ’ውን ‘ሊቀ መላእኽቲ’ ክብል ክጠቕሶ ከሎ (1ተሰ4፡16/ ፬፥፲፮) ሓዋርያ ይሁዳ ግና ነቲ ኣብ ብሉይ ዝተፈጸመ ታሪኽ ስጋ ሙሴ ኣብ ዝገለጸሉ ብስሙ ጠቒስዎ ይርከብ (ይሁዳ1፡9/፩፡ ፱)
ቅዱስ ሚካኤል ብስም ተነጺሩ ኣብ መጽሓፍ ቅዱስ ክጥቐስ እተጀመረ ኣብ መጽሓፈ ሄኖክ እዩ፤ (ሄኖ 6፡1-7/፮፥፩-፯) ቀጺሉ ድማ ኣብ ትንቢተ ዳንኤል እዩ (ዳን 10፡13/፲፥፲፫ ዳን10፡21/፲፡፳፩, ዳን12፡1/ ፲፪፥፩)። ብዘይካ እዚ’ውን ኣብ ኣዋልድ ብሉይ ኪዳን ዝኾና መጻሕፍቲ ከም እኒ ኪዳነ ሌዊ (5፡6/፭፥፮) ኪዳነ አብርሃም (11/፲፩) ስሙ ብብዝሒ ተጠቒሱ ይርከብ።
ስለዚ ቅዱስ ሚካኤል ስሙን ግብሩን ሞይኡን ኣብ ዘመነ ብሉይ ይኹን ኣብ ዘመነ ሓድሽ ብንጹር ዝተገልጸ ሊቀ መልአክ እዩ። ከምቲ ንማኑሄ ዝነገሮ ስሙ ድማ ‘መንክር’ እዩ።
ገለ ካብ ኣገልግሎቱን ተራድእነቱን
ቅዱስ መጽሓፍ፡ ቅዱስ ሚካኤል ዘለዎ ክብርን ኣገልግሎትን ዝለዓለ ምዃኑን፡ ካብ ፍጥረተ ዓለም ኣትሒዙ ኣብ ዝተፈላለየ ቦታን ዘመንን እናተረኽበ ዝፈጸሞም ነገራት ብዙኃት ምዃኖም የረዳኣና እዩ። ቅዱስ ሚካኤል ኣብ ብሉይ ይኹን ኣብ ሓዲሽ ኪዳን ንሕዝበ እግዚአብሔር ብዙኅ ናይ ረድኤት ስራሕ ሰሪሑ እዩ። ቅሩበ መንበር ዝኾነ ቅዱስ ሚካኤል ርኅሩኅ፤ ገባሪ ተኣምራት፤ ይቕረ በሃላይ ካብ መዓት ዝረሓቐ እዩ። (ሄኖ10፡12/ ፲፥፲፪, ሄ 6፡2/ ፮፥፪) ኣብ ቅድሚ እግዚአብሔር ዝቐውም ቅዱስ ሚካኤል ምእንቲ ሕዝቢ ዝራዳእ፤ ጸገም ሕዝቢ ዝፈትሕ፤ ምእንቲ ምሕረት ሕዝቢ ድማ ንሰይጣን ዝቓወምን ንእግዚአብሔር ዝልምንን እዩ። ኣብ መጽሓፈ ሄኖክ ብዛዕባ ቅዱስ ሚካኤል ዘለዎ ተራዳእነት ክገልጽ ከሎ “ሰብ ብዝገበሮ ነገር ንሕዝቡ ተኣዛዚ እዩ እሞ ካብቶም ዝኸበሩ መላእኽቲ ሓደ ሚካኤል እዩ” ይብል (ሄኖ 6፡5/ ፮፥፭) ሰማያዊ መልኣኽ ክንሱ ንዝተጨነቑ ዘረጋግእ፤ ንዝተጸገሙ ዝረድእ ገባሪ ሰናይ ስለዝኾነ ቅኑዕ ሓላዊ፡ ተኣዛዚ ተባሂሉ። ቅዱስ ሚካኤል ኣብ ቅድሚ እግዚአብሔር፡ ምእንቲ ሕዝበ እግዚአብሔር ዘማልድን ምሕረት ዝልምንን መልኣኽ እዩ። ኣብ ዕርገተ ኢሳይያስ’ውን ተገሊጹ ከምዘሎ ቅዱስ ሚካኤል ንቅዱሳን ኣብ ጊዜ ጸገሞም ይራድኦም እዩ። ጸሎቶም ናብ እግዚአብሔር የቕርብ። ንኃጥኣን ድማ ስርየተ ኃጢኣት ምእንቲ ክረኽቡ ይተግህ። ንሕዝበ እግዚኣብሔር ደው ዝብለሎምን ዝምጉተሎምንን ኣብ ልዕሊ ጸላእቶም ድማ ኃይሊ ዝኾኖም እዩ (ዳን 12.፡1/፲፪፥፩) ንሰባት ኣብ ዝኾነ መንፈሳዊ ይኹን ስጋዊ ጸገማቶም ይራድኦም እዩ (ዳን10፡13/፲፥፲፫)። ካብ ሓዘኖም’ውን የጸናንዖም እዩ (ዳን ፲፥፳፩) ኣብ ልዕሊ ሕዝበ እግዚአብሔር ንዝትሥኡ ጸላእቲ ይቃወምን ይግስጽን። እዞም ጸላእቲ ሕዝበ እግዚአብሔር ዝተባህሉ ድማ ሰይጣናትን ሰዓብቶምን እዮም። (ራእ `12፡7/ ፲፪፥፯ ይሁዳ1፡9/፩፡፱)።
ቅዱስ ሚካኤል ነቶም ብእግዚአብሔር ዝእመኑ ረድኤትን ምሕረትን ከምጽእ ከሎ፡ ነቶም ብኣንጻር ዘለዉ ድማ መዓት ዘውርድ ምዃኑ ቅዱስ መጽሓፍ ዘረድኣና’ውን እዩ። ንፈርዖንን ሰራዊቱን፡ ንሰናክሬምን ሰራዊቱን ዝወረዶም መቕሰፍቲ ከም ኣብነት ክጥቀስ ዝከኣል እዩ። (2 ነገ 19/ ፲፱) ስለዚ ንእስራኤል መልአከ ምሕረት፡ ንግብጻውያን መልአከ መዓት፤ ንሕዝቅያስ መልአከ ሳ+ሕል፡ ንሰናክሬም መልአከ ኃጉል ኮይኑ ከም ዝተለኣኸ ንጹር ኣብነት እዩ።
ቅዱስ ሚካኤል ኣብ ዘመናት ንሰባት ዝፈጸሞ ተራዳእነት ተጸብጺቡ ዝውዳእ ኣይኮነን። ንበረኸት ክኾነና ንውሑዳት ቅዱሳት መጻሕፍቲ ካብ ዘቋደሱና ኣብዚ ክንጠቕስ ኢና።
ዘመነ ኦሪት
ሕዝበ እግዚአብሔር ዝተባህሉ እስራኤላውያን ኣብ ግብጺ ን430 ዓመታት ኣብ ባርነት ተቖሪኖም ድኅሪ ምንባሮም፡ ብዝደንቕ ተኣምራት ካብ ኢድ ፈርዖን ሓራ ክወጹ ከለዉ ክሕልዎምን ክራድኦምን ካብ እግዚአብሔር ዝተመደበሎም ቅዱስ ሚካኤል ነበረ። ብኸምዚ መገዲ ድማ እናተላኸ ብዘደንቕ ተኣምራት ረዲእዎም እዩ። ቀትሪ ብደመና ለይቲ ድማ ብዓምደ ብርሃን እናገበረ ዝመርሖም ዝነበረ’ውን ንሱ እዩ። ኣብ መወዳእታ’ውን ባሕረ ኤርትራ ተኸፊሉ ክሳገሩ ከለዉ ናይ ቅዱስ ሚካኤል ተራዳኢነት ከምዝነበረ ኣብ ቅዱስ መጽሓፍ ብሰፊሑ ተገሊጹ ኣሎ። (ዘጸ14ን 15) ኣብዚ ክፋል መጽሓፍ ቅዱስ ‘መልኣኽ እግዚአብሔር’ እናበለ ስሙ ከየጠቐሰ ይሕለፍ ደኣ እምበር፤ እቲ ንእስራኤላውያን ዝራዳእ ዝነበረ መልኣኽ ቅዱስ ሚካኤል ምዃኑ መጻሕፍተ ትርጓሜ ቤተ ክርስቲያን ዘንጽርዎ እዩ። ቅዱስ ያሬድ’ውን ኣብ ናይ ዘመነ አስተምህሮ ድጓ ከምዚ ክብል ገሊጹ ጽሒፍዎ ኣሎ። “መርሖሙ መዐልተ በደመና ወኵሎ ሌሊተ በብርሃነ እሳት ወአውጽኦሙ ለሕዝቡ በትፍሥሕት ፈነወ መልአኮ ወአድኃኖሙ እንዘ ሚካኤል የሐውር ቅድመ ትእይንቶሙ ለእስራኤል” (ቀትሪ ብደመና ለይቲ ድማ ብብርሃነ እሳት መርሖም። ነቲ ሕዝቢ’ውን ብሓጐስ ኣውጽኦም፤ መልኣኹ ልኢኹ ኣድኃኖም። ንሱ ኸኣ ቅዱስ ሚካኤል ክኸውን ከሎ ቀቅድሚ እስራኤል ይኸይድ ነበረ።)
ሙሴ ኣብ ኣብ ደብረ ሲና ሕጊ ካብ እግዚአብሔር ኣብ ዝተቐበለሉ እዋን፡ ቅዱስ ሚካኤል ኣብ ሞንጎ እግዚአብሔርን ሙሴን ብምዃን ኣገልጋሊ ከም ዝነበረ ኣብ ቅዱሳት መጻሕፍቲ ተጠቒሱ ኣሎ። (ኩፋ 2፡1/፪፥፩) ብብዙሕ ተኣምራት ንእስራኤላውያን ካብ ግብጺ መሪሑ ንዘውጽአ ሙሴ፤ እቲ ሕዝቢ ኣዝዩ ይፈትዎ ስለዝነበረ፡ ድሕሪ ምማቱ ነቲ ካብ ሰብ ክውል ዝነበረ መቓብር ሙሴ፡ ዲያብሎስ ንሕዝቢ መሪሑ ከርእዮምን ባዕድ ኣምልኾ ከስተምህሮምን፡ ብኸምኡ ድማ ምስ እግዚአብሔር ከባእሶምን ኣብ ዝፈተነሉ ዝተኸራኸሮን ዝገሰፆን ቅዱስ ሚካኤል እዩ ነይሩ (ይሁዳ 1፡9/፩፱)።
ዘመነ መሳፍንት
ድኅሪ ሊቀ ነቢያት ሙሴ ነቲ ሕዝቢ መሪሑ ምድረ ርስቲ ከውርሶም ዝተተከአ ኢያሱ’ውን ተራዳኢነት ቅዱስ ሚካኤል ረኺቡ ነበረ። ከምቲ ምስ ሙሴ ዝነበረ ምስኡ ከምዝኸውን እግዚአብሔር ቃል ኣትዩሉ ስለዝነበረ፤ ንቅዱስ ሚካኤል ሰዲዱ ንሕዝቡ ይራዳእ ነበረ። ኣብ ቅድሚ መንገዶም ንዝነበሩ ጸላእቶም የጥፍኣሎምን፤ ኃይሊ ይህቦምን ኸኣ ነበረ (ኢያሱ 5፡13/ ፭፥፲፫፤ ስንክሳር 12/፲፪ ኅዳር) እስራኤላውያን ንቀጽሪ ኢያሪኮ ኣብ ዘፍረሱሉ እዋን’ውን ዝተራድኦም ንሱ እዩ ፡ ምእንቲ ኢያሱ ዝተጣበቐን ዝሓለዎን ንሱ ቅዱስ ሚካኤል እዩ (ዘካ 3፡1/ ፫፥፩)።
ሳምሶን ከም ዝውለድ ንማኑሄ ዘበሰረ፤ ኵሉ እቲ እግዚአብሔር ኣብቲ ዝውለድ ሳምሶን ዝመደቦን ክኽተሎ ዘለዎ ናዝራዊ ስርዓትን ዝነገሮምን፡ ስሙ ድማ ድንቂ ምዃኑ ከዊሉ ዝነገሮምን ቅዱስ ሚካኤል እዩ ነይሩ (መሳ 13፡15/ ፲፫፥፲፭)።
ዘመነ ነገስትን ዘመነ ነቢያትን
ኣብ ልዕሊ እስራኤልን መራሒኡ ሕዝቅያስን፡ ከምኡውን ኣምላኾም እግዚአብሔርን ዘባጨወን፡ ንእስራኤል ክድምስስ ዝመጸ ሰናክሬምን ሚእቲ ሰማንያን ሓሙሽተ ሽሕ ሰራዊቱን ዝደምሰሰ ቅዱስ ሚካኤል ነበረ (2ነገ 19/፲፱)። ካብ መፈንጠራ ጸላእቶም ንእስራኤላውያን ዘድሓኖም ዝነበረ እዚ ልዑል መልኣኽ እዩ (ዳን 10፡13-21/ ፲፥፲፫-፳፩)።
ንነቢይ ዳንኤል’ውን ኣብ ባቢሎን ከሎ ዝተራድኦ ቅዱስ ሚካኤል እዩ። ነቢይ ዳንኤል ኣብ ጐድጓድ ኣናብስ ተደርብዩ ከሎ ስንቂ ኣትሒዙ ንዕንባቆም መሪሑ ናብ ባቢሎን ዘብጽሖ ቅዱስ ሚካኤል እዩ (ተረፈ ዳን 13፡35-38/፲፫፥፴፭-፴፰)። እስራኤላውያን ኣብ ዝበደሉሉን ዝተማረኹሉን ዝልምን ዝነበረን ዘጸናናዕ ምላሽ ካብ ኣምላኽ ዝረኸበን ምሕረት ዘውሃበን ቅዱስ ሚካኤል እዩ ነይሩ (ዘካ 1፡12 ፩፥፲፪)።
ብመሰረት ትውፊትን ትምህርቲ ቅዱስ ዮሓንስ ኣፈወርቅን፡ ኣብ ዘመነ ሓዲስ’ውን ኣብ ጊዜ ትንሳኤ ንመግደላዊት ማርያምን ቅዱሳን ኣንስትን ነቲ እምኒ መቃብር ጐይታ ዝገምጠለ (ማቴ 28፡2/ ፳፰፥፪)፤ ንቅዱስ ጴጥሮስ ሰንሰለቱ ፈቲሑ ካብ ቤት ማሕቡስ ዘውጽኦ (ሓዋ 12፡7-11/፲፪፥፯-፲፩)፤ ንቆርኔሌዎስ ኣብ ጸሎቱ ዝተገልጸሉን እንታይ ከምዝገብር ዝነገሮን ቅዱስ ሚካኤል እዩ ነይሩ (ሓዋ 10፡3/ ፲፥፫) ።
መፈጸምታ ዓለም
ኣብ መፈጸምታ ዓለም’ውን ነቶም ጽኑዓት ምእመናን ካብ ሓሳዊ መሲሕ ከም ዝሕልዎም ትንቢት ዝተነግረሉ ሕጂ’ውን ሊቀ መልአክ ቅዱስ ሚካኤል እዩ (ዳን 12፡1/፲፪፥፩)። ጐይታናን መድኃኒናን ኢየሱስ ክርስቶስ ንጻድቃን ብየማን፡ ንኃጥኣን ድማ ብጸጋሙ ንኸቕውም ብቅዱሳን ኣእላፍ መላእኽቱ ተዓጂቡ ንፍርዲ ኣብ ዝመጸሉ፤ እቲ ቀቅድሚኡ እንሰምዖ ናይ ዳግም ምጽኣት ድምፂ መለከት ናይ ቅዱስ ሚካኤል እዩ (1ተሰ 4፡16/ ፬፥፲፮)።
ብሓፈሻ ኣብ ላዕሊ ገለ ውሑዳት ካብ መጽሓፍ ቅዱስ ጠቐስና እምበር ኣቦታትና ንተኣምራቱን ተራዳእነቱን ብሕይወቶምን ሕይወት ካልኦትን ካብ ዝረኣይዎ ብሰፊሑ ጽሒፎሞ ይርከብ ኣለዉ። እዚ ኸኣ ኣብ ድርሳነ ሚካኤል፤ ናይ 12/፲፪ ኅዳርን ሰነን ስንክሳር፤ መጻሕፍተ ገድሊ፤ ድጓን ካልኦትን ብብዙኃን ኣቦታት ተጠቒሱ ይርከብ። ካብኣቶም ዝቐደሙ አበው ሊቃውንት ብዛዕባ ተራዳእነት ቅዱስ ሚካኤል ዝገለጹ ድማ ከም እኒ ኣባ እንጦንስ፡ ኣባ መቃርዮስ፡ ዮሓንስ ኣፈወርቅ፡ ኤዎስጣቴዎስ ዘአንጾኪያ፡ ቅዱስ ያሬድ፡ ኣባ ጊዮርጊስ ዘጋስጫ፡ ክርስቶስ ሳምራ፤ ኣቡነ ተክለሃይማኖት ወዘተ ክጥቀሱ ይከኣል።
ክብረ በዓል
ኣብ ቅድስት ቤተ ክርስቲያንና ቅዱስ ሚካኤል ካብ ቅዱሳን መላእኽቲ ዝለዓለ ክብሪ ዘለዎ መልኣኽ እዩ። ብኣማላድነቱን ተራዳኢነቱን ዝእመነሉ መልኣኽ ስለዝኾነ ድማ ወርሒ መጸ ዕለት 12/ ፲፪ ብዓቢይ መንፈሳዊ ስነ ስርዓት ይኽበር።
ሎሚ 12 ሕዳር በዓለ ቅዱስ ሚካኤል ብፍሉይ ብዓቢ ድምቀት እነብዕሎ እምበኣር፥ ከምቲ ቅዱስ እግዚኣብሔር ኣምላኽና “ኣብ መገዲ ክሕልወካ ናብቲ ዘዳለውኽዎ ቦታ ድማ ከእትወካ፡ እንሆ ኣነ መልኣኸይ ቀቅድሜኻ ይልእኽ ኣለኹ። ኣብ ቅድሚኡ ተጠንቀቕ፡ ድምጹ ድማ ስማዕ። እምቢ ኣይትበሎ። ስመይ ኣብኡ ተሰምዩ እዩ እሞ ንበደልካ ኣይክሓድገልካን ኢዩ ”(ዘጸ 23፡20) ብዝበሎ እሙን ቃል መሰረት ንእስራኤላውያን ካብ ግብጺ እናመርሐን እናሓለወን ናብታ ምድረ ተስፋ ስለ ዘእተዎም እዩ። ከምቲ ኣቐዲሙ እግዚኣብሔር ንሊቀ ነቢያት ሙሴ፡ ቃል መልኣኽ እንተ ድኣ ሰሚዑን እምቢ እንተድኣ ዘይኢልዎን ንጸላእቱ ክጻረሮም ናብ ምድሪ ተስፋ ድማ ከእትዎ ምዃኑ ዝነገሮ፡ ንኹሎም እቶም ኣብ መገዲ ዝረኸብዎም ኣሕዛብ እንዳ ሰዓረ ብሰላም ናብ ዝዓርፍሉ ስፍራ ኣብ ጺሕዎም ኢዩ (ኢያ 5፡13-15, ግ.ሓ 7፡34)።
በዚ ዕለት’ውን ቅዱስ ሚካኤል ኣብ ልዕሊ ኩሎም ቅዱሳን መላእኽቲ ሓለቓ ኮይኑ ዝሰተሸመሉ ዕለት ኢዩ። ስለ ትሕትንኡን ክብሩን ድማ በዚ ዕለት እና ተኸበረ ይነብር።
ሊቀ መላእክት ቅዱስ ሚካኤል ከም ኩሎም ቅዱሳን መላእኽቲ ኣብ ልዕሊ ደቂ ሰባት ብዙሕ ዝኾኑ ድንቂ ተኣምራት ዝፈጸም ሓያል መልኣኽ ኢዩ። እንሆ በዛ ቅድስት ዕለት እዚኣ ካብ እግዚኣብሔር ብዝተዋህቦ ጸጋ ኣብ ልዕሊ ዱራታኦስን ቴዎብሲታን ዓቢ ናይ በረኸት ተኣምር ዝፈጸመሉ ዕለት ኢዩ። ዱራታኦስን ቴዎብሲታን ብቕድስና ዝነብሩ ኩሉ ግዜ ዓመት መጸ ድማ በዛ ቅድስት ዕለት ናይ ቅዱስ ሚካኤል ሊቀ መላእክት ዝክር ዝገብሩ ኣፍቀርቲ መልኣከ ሰላም ቅዱስ ሚካኤል ነበሩ። ካብ ዕለታት ሓደ መዓልቲ ናይ ቅዱስ ሚካኤል ዓመታዊ ዝኽሪ ክገብሩ ኣብ ዝቀራረብሉ ዝነበሩ ግዜ ኣብታ ሃገር ዓቢ ጥሜት ኣጋጠመ። ዝገብርዎ ድማ ጠፍኦም። እንሆ ከኣ ናይ ቅዱስ ሚካኤል ዝኽሪ ንምግባር ዝነበሮም ክዳውንቲ ክሸጡ ግዲ ኮነ። ዱራታኦስን ቴዎብሲታን ናተይ ክዳን ይሸየጥ ናተይ እባ ተበሃሃሉ ኣብ መወዳእታ ከኣ ዱራታኦስ ክዳን ናይ ሰበይቱ ቴዎብሲታ ሒዙ ናብ ዕዳጋ ተበገሰ። እቲ ሓያል መልኣኽ ቅዱስ ሚካኤል ከምቲ ንኢያሱ ዝተራእዮ፡ በዓል ስልጣን ወተሃደር መሲሉ ተራእዮ (ኢያሱ 3፡13-15)። ናበይ ድኣ ትኸይድ ኣለኻ ክብል ክኣ ተወከሶ። ዱራታኦስ ድማ ምኽንያት መኼድኡ ዝሕረድ በጊዕን ንመግቢ ዝኸውን እኽልን ክዕድግ ምዃኑ ገለጸሉ። ቅዱስ ሚካኤል ድማ “እንሆ ናብቲ ዋና ኣባጊዕ ኪድ ሃበኒ በሎ ክህበካ ኢዩ፡ ናብቲ በዓል እኽሊ ስርናይ ድማ ኪድ ክህበካ ኢዩ፡ ናብቲ በዓል ዓሳ’ውን ኪድ ንሱ’አን ክህበካ ኢዩ፡ ውራይካ ምስ ኣሕለፍካ ከኣ ክትከፍሎም ኢኻ፡ እቲ ስርናይ ንመግቢ ይኹንካ፡ ነቲ በጊዕ ድማ ሕረዶ፡ ነቲ ዓሳ ግና ኣነ ከይመጻኹ ኣይትሕረዶ” ኢሉ ኣፋነዎ። ከምቲ ዝበሎ ድማ ኩሉ ኮነሉ። ናብ ቤቱ ምስ ከደ ድማ እቲ ውሑድ ዝነበረ ኣዝዩ በርከተሎም። በዚ ዘደንቕ ስራሕ ድማ ኣዝዮም ተገረሙ ንኣምላኽ ድማ ኣመስገኑ። ብኸምዚ ከኣ ነቲ ብዘይ ምቁራጽ ኩሉ ግዜ ሕዳር ዕለት 12 ዘብዕልዎ ዝነበሩ ናይ ቅዱስ ሚካኤል በዓል ብጽቡቕ ኣሕለፍዎ። ብድሕሪ’ዚ ቅዱስ ሚካኤል ከምቲ ኣቐዲሙ ንዱራታኦስ ዝተራእዮ ኮይኑ ናብ ቤቶም መጸ። ናብ ቤቶም ድማ ኣእተውዎ። ነቲ ኣቐዲሙ ከይትሓርዶ ኢልዎ ዝነበረ ዓሳ ድማ ክሓርዶ ከም ዘለዎ ነገሮ። እቲ ዓሳ እንተተሓርደ ድማ 303ብሩር ቅርሺ ኣብ ውሽጡ ኣጽንሐ። እቲ 300 ንዕኡ መናበሪ እቲ ዝተረፈ 3 ዲናር ከኣ ነቶም በጊዕ፡ ዓሳ፡ ስርናይ ዝሃብዎ ሰባት ዕድኡ ከፈለ። ብድሕርዚ እቲ ሓያል መልኣኽ ንሱ ቅዱስ ሚካኤል ምዃኑ ገለጸሎም ኣዝዮም፣ ከኣ ተገረሙ። ገዲፍዎም ድማ ናብ ሰማይ ዓረገ። ጸሎቱን በረኸቱን ናይ ቅዱስ ሚካኤል ምስ ኩላትና ይኹን። ኣሜን!!
ቅድስት ቤተ ክርስቲያን እምበኣር ነዚ ነገር እዚ እና ዘከረት ናይ ቅዱስ ሚካኤል ክብረ በዓል ከተብዕል ትነብር ኣላ። ቅዱስ ሚካኤል፡ ከምቲ ንእስራኤላውያን ካብ ጸላኢኦም ዝኾነ ፎርዖን መሪሑን ሓልዩን ብሰላም ናብ ሃገሮም ዝመለሶም፡ ኣብ ኩሉ ጉዕዞ ሕይወቶም ድማ ዝረድኦም፡ ንዓና ድማ ክረድኣና ክሕልወናን ናይ እግዚኣብሔር ቅዱስ ፍቓድ ይኹን። ኣሜን።
ብዙሕ ኣዝዩ ብዙሕ ክበሃል ምተኻእለ! ብሓጺሩ ግና ኣብ ብሉይ ይኹን ኣብ ሓዲሽ ካብ እግዚአብሔር ብዝተዋህቦ ልዑል ጸጋን ክብርን፡ ዝፈጸሞምን ዝፍጽሞምን ዓበይቲ ተኣምራትን ተራዳእነትን ብዙሕ ስለዝኾነ በዓሉ ክኸበር ግብእ ምዃኑ ዝስሕት ሰብ ክህሉ ኣይግባእን። ማኑሄ’ውን ንቅዱስ ሚካኤል “እቲ ቃልካ ምስ ተፈጸመ። ምእንቲ ኸነኽብረካስ፡ ስምካ መን እዩ፧” ኢሉ ዝሓተቶ ንሕና’ውን ነቲ ኵሉ ዝፈጸሞ ነገራት ኣስተውዒልና ከነኽብሮ ይግባእና። ነዚ ኵሉ መሠረት ብምግባር ቅድስት ተዋሕዶ ቤተ ክርስቲያን ኤርትራ ካብተን ብኣዋጅ ወርሓዊ ክበዓሉ ኢላ ካብ ዝሰርዓቶም በዓላት እቲ ሓደ ናይ ቅዱስ ሚካኤል በዓል እዩ። ብሓፈሻ ሊቀ መላእክት ቅዱስ ሚካኤል ኣብ ቅድሚ እግዚአብሔር ዝቐውም ፍጹም ኣገልጋሊ ስለዝኾነ ብእግዚአብሔር ንዝኣምኑ ኵሎም ምሕረት ዝለምን፡ ሰኣሌ ምሕረት ብምዃኑ ብግቡእ ከነኽብሮ ይግብኣና።
ሎሚ’ውን ቅዱስ ሚካኤል ንዝኣምንዎን ዘኽብርዎን ካብ እግዚአብሔር ብዝተዋህቦ ጸጋ ክራዳእ ይነብር ኣሎ። ትማሊ ንቅዱሳን ከም ዝተራድኦምን ከም ዝመስከሩሉን፡ ሎሚ’ውን ዝዛረበሉ ስኢኑ እምበር ተኣምራቱን ተራዳእነቱን ኣይተቋረጸን። እዚ ንሕና ዘሎናዮ ወለዶ ብዘየገድስ፡ እቲ ቃል እሙን እዩ እሞ ቅዱሳን ሰባት ኣግሂዶም ንቅዱሳን መላእኽቲ ስለቲ እተዋህቦም ቃል ኪዳን ንምዝራብ ድሕር ኣይበሉን። “መልኣኽ እግዚኣብሔር ኣብ ዙርያ እቶም ዝፈርህዎ ይሰፍር፤ የናግፎም ከኣ” (መዝ 34፡7/ ፴፬፥፯) ኸኣ ይብሉ። ምኽንያቱ ንሳቶም ተረዳእነት ቅዱስ ሚካኤል ዝፈልጡ ስለዝኾኑ ሓቀኛ ምስክርነቶም እዮም ሂቦም። “ብጀካ ሚካኤል፡ እቲ መስፍንኩም፡ ሓደ እኳ ዝሕግዘኒ የብለይን።” (ዳን 10፡21 /፲፥፳፩) ፥ “እንሆ ኸኣ፡ ሚካኤል፡ ካብቶም ኣውራታት መሳፍንትስ ሓደ፡ ንምሕጋዘይ መጸ” (ዳን 10፡13 /፲፥፲፫)።
ትማሊ ንናይ እግዚአብሔር ሕዝቢ ባሕሪ ከፊሉ ከም ዘሳገሮም፡ ሎሚ’ውን ካብ ኩሉ ሽግርን መከራን የናግፈና። ነቲ ዝኸቦምን መሕለፊ ዝስእኑሉ ኣብ ህይወቶም ዘጓንፎም መከራ ኵሉ ንሱ መንገዱ ከርእዮምን ክመርሖምን እዩ። ነቶም ዘኽብርዎን ዝዝክርዎን ኣብ ቅድሚ ጸላእቶምን ከሳሲኦምን ሰይጣን ከም ጠበቓ ይቖመሎም። ኣብ ኵሉ መንፈሳዊ ድልየቶም ይራድኦምን ካብ ሓዘን የጸናንዖምን እዩ፤ ነቶም ድኹማት ይራድኣና፤ ኣማላድነቱ ኣይፈለየና፤ ኣብ ጊዜ ጸገምና ድማ ብክንፈ ረድኤቱ ይጋርደልና። ንኢያሱ ዝተራደአ መልኣኽ ንዓና ውን ይርድኣና!
በረኸትን ረድኤትን ቅዱስ ሚካኤል ምሳና ጸኒዑ ይንበር። ኣሜን!
ስብሃት ለእግዚኣብሔር
ወለወላዲቱ ድንግል
ወለመስቀሉ ክቡር
ኣሜን!
ካብቶም ረቀቕቲ ፍጥረታት እግዚአብሔር፡ መላእኽቲ እቶም ቀዳሞት እዮም። ኣብታ ቀዳመይቲ ዕለት (እሑድ – ሰንበት) ድማ እዮም ተፈጢሮም። መላእኽቲ ግዙፋን ዘይኮኑ ረቀቕቲ መናፍስቲ እዮም። ብተባዕታይ ጾታ ይጸውዑ ደኣ እምበር ትእምርቲ ጾታ ዘይብሎም ቍጽሮም’ውን ክንዲ’ዚ ክበሃል ዘይከኣል ኣዝዩ ብዙኅ እዩ። በብነገዳቶም ዝተኸፋፈሉን ነናቶም ኣገልግሎት ዘለዎም ከኣ እዮም። ሓንሳብ ምስ ናጻ ፍቓድ ብነባቢ አእምሮ ተፈጥሩ ደኣ እምበር ዝባዝኁን ዝውለዱን ዝዋለዱን ኣይኮኑን። ንባህርየ ተፈጥሮኦም ሞት ዝሰማምዖ ስለ ዘይኮነ፤ ሓንሳብ ምስ ተፈጥሩ ዘለኣለማውያን እዮም።
ዝተፈጥሩሉ ዕላማ ድማ ንኣገልግሎትን ምስጋናን እዩ፤ እቲ ኣገልግሎት ድማ ንእግዚአብሔር ስለ ዝኾነ ዓይነቱ ብዝኅ ጨናፍሩ ድማ ኣዝዩ ሰፊሕ እዩ። ካብን ናብን እግዚአብሔር እናተመላለሱ ንደቂ ሰባት ይራድኡ። ቅዱሳን መላእኽቲ ንምሕረት፡ ንሰላም፡ ንረድኤት፡ ንብስራት ወዘተ ዝለኣኹ እኳ እንተኾኑ ንመቅሰፍትን መዓትን ንቍጥዓውን ወዘተ ዝለኣኹሉ ጊዜ ኣሎ። ንዝተጸገመ ይረድኡ ንዝሓዘነ የጸናንዑ፡ ኣብ መከራ ንዘሎ ጸገሙ የቃልሉ፤ ኮታ ኣብ ኵሉ ድኅነት ወዲ ሰብ ዝራድኡ እዮም። (ዕብ 1፡14/፩፥፲፬ ,መዝ 90፡11/ ፺፥፲፩) ነቶም ዘይእዘዙን ብኣንጻርነት ንዘለዉን ድማ ድኅሪ ትዕግሥቲን ተግሳጽ ዘይምስማዕን መዓት የዝንቡ፤ መቕሰፍቶም የውርዱ።
ቅዱስ ሚካኤል ሓደ ካብቶም 7ተ ሊቃነ መላእክት እዩ (ጦቢ 12፡15/ ፲፪፥፲፭ ራእ 8፡2/፰፥፪ 12፡7/፲፪፥፯) ከም ቅዱስ ገብርኤል (ሉቃ 1፡19/፩፥፲፱)፡ ሊቀ መላእክት ቅዱስ ሚካኤል’ውን ኣብ ቅድሚ ዙፋን እግዚአብሔር ካብ ዝቖሙ ልዑላን መላእኽቲ ሓደ እዩ። (ሄኖ 10፡5/፲፥፭)
ናይ ስሙ ትርጉም
ሚካኤል ማለት ብቋንቋ ዕብራይስጥ ኮይኑ መኑ ከማከ (መን ከም ኣምላኽ) ማለት እዩ። ‘ሚ’ ማለት መን እዩ፤ ‘ካ’ ማለት ኸኣ ከም ዝብል ትርጉም ዝህብ ኮይኑ ‘ኤል’ ማለት ኣምላኽ ማለት እዩ። ስለዚ ሚካኤል ማለት ‘መን ከም ኣምላኽ’ ዝብል ትርጉም ዝህብ ስም እዩ።
ቅዱስ ሚካኤል ኣብ መጽሓፍ ቅዱስ ብስም ተፈልዮም ካብ ዝተጠቕሱ ኣሕሉቕ መላእኽቲ ሓደ እዩ። ብፍላይ ድማ ኣብ ዘመነ ብሉይ ኪዳን ንእስራኤላውያን ብዝገበሮ ረድኤት ሓላዊ መልኣኽ ከምኡውን መጋቢ ብሉይ ተባሂሉ ይፍለጥ። ይኹን ደኣ እምበር ኣብ መጽሓፈተ ኦሪት፡ ሙሴ ብስም ፈልዩ ሚካኤል ኢሉ ኣይጥቀሶን ‘ናይ እግዚአብሔር መልኣኽ’ ሓሓንሳብ’ውን ‘መልአከ ገጽ’ ብምባል ጠቒስዎ ኣሎ። ኣብ ካልኦት’ውን ከምኡ፤ ንኣብነት ኣብ መጽሓፈ ኢያሱ “ሓለቓ ሰራዊት” ኢሉ ጠቒስዎ ይርከብ (ኢያ 5፡15/፭፥፲፭)
ኣብ ሓዲስ ኪዳን’ውን ከምኡ ኣብ ገሊኡ ስሙ ተጠቒሱ ክጸሓፍ ከሎ ኣብ ገሊኡ ድማ ሊቀ መልኣክት ብዝብል ብስም ማዕርጉ ይጠቕሶ። ንኣብነት ቅዱስ ጳውሎስ’ውን ‘ሊቀ መላእኽቲ’ ክብል ክጠቕሶ ከሎ (1ተሰ4፡16/ ፬፥፲፮) ሓዋርያ ይሁዳ ግና ነቲ ኣብ ብሉይ ዝተፈጸመ ታሪኽ ስጋ ሙሴ ኣብ ዝገለጸሉ ብስሙ ጠቒስዎ ይርከብ (ይሁዳ1፡9/፩፡ ፱)
ቅዱስ ሚካኤል ብስም ተነጺሩ ኣብ መጽሓፍ ቅዱስ ክጥቐስ እተጀመረ ኣብ መጽሓፈ ሄኖክ እዩ፤ (ሄኖ 6፡1-7/፮፥፩-፯) ቀጺሉ ድማ ኣብ ትንቢተ ዳንኤል እዩ (ዳን 10፡13/፲፥፲፫ ዳን10፡21/፲፡፳፩, ዳን12፡1/ ፲፪፥፩)። ብዘይካ እዚ’ውን ኣብ ኣዋልድ ብሉይ ኪዳን ዝኾና መጻሕፍቲ ከም እኒ ኪዳነ ሌዊ (5፡6/፭፥፮) ኪዳነ አብርሃም (11/፲፩) ስሙ ብብዝሒ ተጠቒሱ ይርከብ።
ስለዚ ቅዱስ ሚካኤል ስሙን ግብሩን ሞይኡን ኣብ ዘመነ ብሉይ ይኹን ኣብ ዘመነ ሓድሽ ብንጹር ዝተገልጸ ሊቀ መልአክ እዩ። ከምቲ ንማኑሄ ዝነገሮ ስሙ ድማ ‘መንክር’ እዩ።
ገለ ካብ ኣገልግሎቱን ተራድእነቱን
ቅዱስ መጽሓፍ፡ ቅዱስ ሚካኤል ዘለዎ ክብርን ኣገልግሎትን ዝለዓለ ምዃኑን፡ ካብ ፍጥረተ ዓለም ኣትሒዙ ኣብ ዝተፈላለየ ቦታን ዘመንን እናተረኽበ ዝፈጸሞም ነገራት ብዙኃት ምዃኖም የረዳኣና እዩ። ቅዱስ ሚካኤል ኣብ ብሉይ ይኹን ኣብ ሓዲሽ ኪዳን ንሕዝበ እግዚአብሔር ብዙኅ ናይ ረድኤት ስራሕ ሰሪሑ እዩ። ቅሩበ መንበር ዝኾነ ቅዱስ ሚካኤል ርኅሩኅ፤ ገባሪ ተኣምራት፤ ይቕረ በሃላይ ካብ መዓት ዝረሓቐ እዩ። (ሄኖ10፡12/ ፲፥፲፪, ሄ 6፡2/ ፮፥፪) ኣብ ቅድሚ እግዚአብሔር ዝቐውም ቅዱስ ሚካኤል ምእንቲ ሕዝቢ ዝራዳእ፤ ጸገም ሕዝቢ ዝፈትሕ፤ ምእንቲ ምሕረት ሕዝቢ ድማ ንሰይጣን ዝቓወምን ንእግዚአብሔር ዝልምንን እዩ። ኣብ መጽሓፈ ሄኖክ ብዛዕባ ቅዱስ ሚካኤል ዘለዎ ተራዳእነት ክገልጽ ከሎ “ሰብ ብዝገበሮ ነገር ንሕዝቡ ተኣዛዚ እዩ እሞ ካብቶም ዝኸበሩ መላእኽቲ ሓደ ሚካኤል እዩ” ይብል (ሄኖ 6፡5/ ፮፥፭) ሰማያዊ መልኣኽ ክንሱ ንዝተጨነቑ ዘረጋግእ፤ ንዝተጸገሙ ዝረድእ ገባሪ ሰናይ ስለዝኾነ ቅኑዕ ሓላዊ፡ ተኣዛዚ ተባሂሉ። ቅዱስ ሚካኤል ኣብ ቅድሚ እግዚአብሔር፡ ምእንቲ ሕዝበ እግዚአብሔር ዘማልድን ምሕረት ዝልምንን መልኣኽ እዩ። ኣብ ዕርገተ ኢሳይያስ’ውን ተገሊጹ ከምዘሎ ቅዱስ ሚካኤል ንቅዱሳን ኣብ ጊዜ ጸገሞም ይራድኦም እዩ። ጸሎቶም ናብ እግዚአብሔር የቕርብ። ንኃጥኣን ድማ ስርየተ ኃጢኣት ምእንቲ ክረኽቡ ይተግህ። ንሕዝበ እግዚኣብሔር ደው ዝብለሎምን ዝምጉተሎምንን ኣብ ልዕሊ ጸላእቶም ድማ ኃይሊ ዝኾኖም እዩ (ዳን 12.፡1/፲፪፥፩) ንሰባት ኣብ ዝኾነ መንፈሳዊ ይኹን ስጋዊ ጸገማቶም ይራድኦም እዩ (ዳን10፡13/፲፥፲፫)። ካብ ሓዘኖም’ውን የጸናንዖም እዩ (ዳን ፲፥፳፩) ኣብ ልዕሊ ሕዝበ እግዚአብሔር ንዝትሥኡ ጸላእቲ ይቃወምን ይግስጽን። እዞም ጸላእቲ ሕዝበ እግዚአብሔር ዝተባህሉ ድማ ሰይጣናትን ሰዓብቶምን እዮም። (ራእ `12፡7/ ፲፪፥፯ ይሁዳ1፡9/፩፡፱)።
ቅዱስ ሚካኤል ነቶም ብእግዚአብሔር ዝእመኑ ረድኤትን ምሕረትን ከምጽእ ከሎ፡ ነቶም ብኣንጻር ዘለዉ ድማ መዓት ዘውርድ ምዃኑ ቅዱስ መጽሓፍ ዘረድኣና’ውን እዩ። ንፈርዖንን ሰራዊቱን፡ ንሰናክሬምን ሰራዊቱን ዝወረዶም መቕሰፍቲ ከም ኣብነት ክጥቀስ ዝከኣል እዩ። (2 ነገ 19/ ፲፱) ስለዚ ንእስራኤል መልአከ ምሕረት፡ ንግብጻውያን መልአከ መዓት፤ ንሕዝቅያስ መልአከ ሳ+ሕል፡ ንሰናክሬም መልአከ ኃጉል ኮይኑ ከም ዝተለኣኸ ንጹር ኣብነት እዩ።
ቅዱስ ሚካኤል ኣብ ዘመናት ንሰባት ዝፈጸሞ ተራዳእነት ተጸብጺቡ ዝውዳእ ኣይኮነን። ንበረኸት ክኾነና ንውሑዳት ቅዱሳት መጻሕፍቲ ካብ ዘቋደሱና ኣብዚ ክንጠቕስ ኢና።
ዘመነ ኦሪት
ሕዝበ እግዚአብሔር ዝተባህሉ እስራኤላውያን ኣብ ግብጺ ን430 ዓመታት ኣብ ባርነት ተቖሪኖም ድኅሪ ምንባሮም፡ ብዝደንቕ ተኣምራት ካብ ኢድ ፈርዖን ሓራ ክወጹ ከለዉ ክሕልዎምን ክራድኦምን ካብ እግዚአብሔር ዝተመደበሎም ቅዱስ ሚካኤል ነበረ። ብኸምዚ መገዲ ድማ እናተላኸ ብዘደንቕ ተኣምራት ረዲእዎም እዩ። ቀትሪ ብደመና ለይቲ ድማ ብዓምደ ብርሃን እናገበረ ዝመርሖም ዝነበረ’ውን ንሱ እዩ። ኣብ መወዳእታ’ውን ባሕረ ኤርትራ ተኸፊሉ ክሳገሩ ከለዉ ናይ ቅዱስ ሚካኤል ተራዳኢነት ከምዝነበረ ኣብ ቅዱስ መጽሓፍ ብሰፊሑ ተገሊጹ ኣሎ። (ዘጸ14ን 15) ኣብዚ ክፋል መጽሓፍ ቅዱስ ‘መልኣኽ እግዚአብሔር’ እናበለ ስሙ ከየጠቐሰ ይሕለፍ ደኣ እምበር፤ እቲ ንእስራኤላውያን ዝራዳእ ዝነበረ መልኣኽ ቅዱስ ሚካኤል ምዃኑ መጻሕፍተ ትርጓሜ ቤተ ክርስቲያን ዘንጽርዎ እዩ። ቅዱስ ያሬድ’ውን ኣብ ናይ ዘመነ አስተምህሮ ድጓ ከምዚ ክብል ገሊጹ ጽሒፍዎ ኣሎ። “መርሖሙ መዐልተ በደመና ወኵሎ ሌሊተ በብርሃነ እሳት ወአውጽኦሙ ለሕዝቡ በትፍሥሕት ፈነወ መልአኮ ወአድኃኖሙ እንዘ ሚካኤል የሐውር ቅድመ ትእይንቶሙ ለእስራኤል” (ቀትሪ ብደመና ለይቲ ድማ ብብርሃነ እሳት መርሖም። ነቲ ሕዝቢ’ውን ብሓጐስ ኣውጽኦም፤ መልኣኹ ልኢኹ ኣድኃኖም። ንሱ ኸኣ ቅዱስ ሚካኤል ክኸውን ከሎ ቀቅድሚ እስራኤል ይኸይድ ነበረ።)
ሙሴ ኣብ ኣብ ደብረ ሲና ሕጊ ካብ እግዚአብሔር ኣብ ዝተቐበለሉ እዋን፡ ቅዱስ ሚካኤል ኣብ ሞንጎ እግዚአብሔርን ሙሴን ብምዃን ኣገልጋሊ ከም ዝነበረ ኣብ ቅዱሳት መጻሕፍቲ ተጠቒሱ ኣሎ። (ኩፋ 2፡1/፪፥፩) ብብዙሕ ተኣምራት ንእስራኤላውያን ካብ ግብጺ መሪሑ ንዘውጽአ ሙሴ፤ እቲ ሕዝቢ ኣዝዩ ይፈትዎ ስለዝነበረ፡ ድሕሪ ምማቱ ነቲ ካብ ሰብ ክውል ዝነበረ መቓብር ሙሴ፡ ዲያብሎስ ንሕዝቢ መሪሑ ከርእዮምን ባዕድ ኣምልኾ ከስተምህሮምን፡ ብኸምኡ ድማ ምስ እግዚአብሔር ከባእሶምን ኣብ ዝፈተነሉ ዝተኸራኸሮን ዝገሰፆን ቅዱስ ሚካኤል እዩ ነይሩ (ይሁዳ 1፡9/፩፱)።
ዘመነ መሳፍንት
ድኅሪ ሊቀ ነቢያት ሙሴ ነቲ ሕዝቢ መሪሑ ምድረ ርስቲ ከውርሶም ዝተተከአ ኢያሱ’ውን ተራዳኢነት ቅዱስ ሚካኤል ረኺቡ ነበረ። ከምቲ ምስ ሙሴ ዝነበረ ምስኡ ከምዝኸውን እግዚአብሔር ቃል ኣትዩሉ ስለዝነበረ፤ ንቅዱስ ሚካኤል ሰዲዱ ንሕዝቡ ይራዳእ ነበረ። ኣብ ቅድሚ መንገዶም ንዝነበሩ ጸላእቶም የጥፍኣሎምን፤ ኃይሊ ይህቦምን ኸኣ ነበረ (ኢያሱ 5፡13/ ፭፥፲፫፤ ስንክሳር 12/፲፪ ኅዳር) እስራኤላውያን ንቀጽሪ ኢያሪኮ ኣብ ዘፍረሱሉ እዋን’ውን ዝተራድኦም ንሱ እዩ ፡ ምእንቲ ኢያሱ ዝተጣበቐን ዝሓለዎን ንሱ ቅዱስ ሚካኤል እዩ (ዘካ 3፡1/ ፫፥፩)።
ሳምሶን ከም ዝውለድ ንማኑሄ ዘበሰረ፤ ኵሉ እቲ እግዚአብሔር ኣብቲ ዝውለድ ሳምሶን ዝመደቦን ክኽተሎ ዘለዎ ናዝራዊ ስርዓትን ዝነገሮምን፡ ስሙ ድማ ድንቂ ምዃኑ ከዊሉ ዝነገሮምን ቅዱስ ሚካኤል እዩ ነይሩ (መሳ 13፡15/ ፲፫፥፲፭)።
ዘመነ ነገስትን ዘመነ ነቢያትን
ኣብ ልዕሊ እስራኤልን መራሒኡ ሕዝቅያስን፡ ከምኡውን ኣምላኾም እግዚአብሔርን ዘባጨወን፡ ንእስራኤል ክድምስስ ዝመጸ ሰናክሬምን ሚእቲ ሰማንያን ሓሙሽተ ሽሕ ሰራዊቱን ዝደምሰሰ ቅዱስ ሚካኤል ነበረ (2ነገ 19/፲፱)። ካብ መፈንጠራ ጸላእቶም ንእስራኤላውያን ዘድሓኖም ዝነበረ እዚ ልዑል መልኣኽ እዩ (ዳን 10፡13-21/ ፲፥፲፫-፳፩)።
ንነቢይ ዳንኤል’ውን ኣብ ባቢሎን ከሎ ዝተራድኦ ቅዱስ ሚካኤል እዩ። ነቢይ ዳንኤል ኣብ ጐድጓድ ኣናብስ ተደርብዩ ከሎ ስንቂ ኣትሒዙ ንዕንባቆም መሪሑ ናብ ባቢሎን ዘብጽሖ ቅዱስ ሚካኤል እዩ (ተረፈ ዳን 13፡35-38/፲፫፥፴፭-፴፰)። እስራኤላውያን ኣብ ዝበደሉሉን ዝተማረኹሉን ዝልምን ዝነበረን ዘጸናናዕ ምላሽ ካብ ኣምላኽ ዝረኸበን ምሕረት ዘውሃበን ቅዱስ ሚካኤል እዩ ነይሩ (ዘካ 1፡12 ፩፥፲፪)።
ብመሰረት ትውፊትን ትምህርቲ ቅዱስ ዮሓንስ ኣፈወርቅን፡ ኣብ ዘመነ ሓዲስ’ውን ኣብ ጊዜ ትንሳኤ ንመግደላዊት ማርያምን ቅዱሳን ኣንስትን ነቲ እምኒ መቃብር ጐይታ ዝገምጠለ (ማቴ 28፡2/ ፳፰፥፪)፤ ንቅዱስ ጴጥሮስ ሰንሰለቱ ፈቲሑ ካብ ቤት ማሕቡስ ዘውጽኦ (ሓዋ 12፡7-11/፲፪፥፯-፲፩)፤ ንቆርኔሌዎስ ኣብ ጸሎቱ ዝተገልጸሉን እንታይ ከምዝገብር ዝነገሮን ቅዱስ ሚካኤል እዩ ነይሩ (ሓዋ 10፡3/ ፲፥፫) ።
መፈጸምታ ዓለም
ኣብ መፈጸምታ ዓለም’ውን ነቶም ጽኑዓት ምእመናን ካብ ሓሳዊ መሲሕ ከም ዝሕልዎም ትንቢት ዝተነግረሉ ሕጂ’ውን ሊቀ መልአክ ቅዱስ ሚካኤል እዩ (ዳን 12፡1/፲፪፥፩)። ጐይታናን መድኃኒናን ኢየሱስ ክርስቶስ ንጻድቃን ብየማን፡ ንኃጥኣን ድማ ብጸጋሙ ንኸቕውም ብቅዱሳን ኣእላፍ መላእኽቱ ተዓጂቡ ንፍርዲ ኣብ ዝመጸሉ፤ እቲ ቀቅድሚኡ እንሰምዖ ናይ ዳግም ምጽኣት ድምፂ መለከት ናይ ቅዱስ ሚካኤል እዩ (1ተሰ 4፡16/ ፬፥፲፮)።
ብሓፈሻ ኣብ ላዕሊ ገለ ውሑዳት ካብ መጽሓፍ ቅዱስ ጠቐስና እምበር ኣቦታትና ንተኣምራቱን ተራዳእነቱን ብሕይወቶምን ሕይወት ካልኦትን ካብ ዝረኣይዎ ብሰፊሑ ጽሒፎሞ ይርከብ ኣለዉ። እዚ ኸኣ ኣብ ድርሳነ ሚካኤል፤ ናይ 12/፲፪ ኅዳርን ሰነን ስንክሳር፤ መጻሕፍተ ገድሊ፤ ድጓን ካልኦትን ብብዙኃን ኣቦታት ተጠቒሱ ይርከብ። ካብኣቶም ዝቐደሙ አበው ሊቃውንት ብዛዕባ ተራዳእነት ቅዱስ ሚካኤል ዝገለጹ ድማ ከም እኒ ኣባ እንጦንስ፡ ኣባ መቃርዮስ፡ ዮሓንስ ኣፈወርቅ፡ ኤዎስጣቴዎስ ዘአንጾኪያ፡ ቅዱስ ያሬድ፡ ኣባ ጊዮርጊስ ዘጋስጫ፡ ክርስቶስ ሳምራ፤ ኣቡነ ተክለሃይማኖት ወዘተ ክጥቀሱ ይከኣል።
ክብረ በዓል
ኣብ ቅድስት ቤተ ክርስቲያንና ቅዱስ ሚካኤል ካብ ቅዱሳን መላእኽቲ ዝለዓለ ክብሪ ዘለዎ መልኣኽ እዩ። ብኣማላድነቱን ተራዳኢነቱን ዝእመነሉ መልኣኽ ስለዝኾነ ድማ ወርሒ መጸ ዕለት 12/ ፲፪ ብዓቢይ መንፈሳዊ ስነ ስርዓት ይኽበር።
ሎሚ 12 ሕዳር በዓለ ቅዱስ ሚካኤል ብፍሉይ ብዓቢ ድምቀት እነብዕሎ እምበኣር፥ ከምቲ ቅዱስ እግዚኣብሔር ኣምላኽና “ኣብ መገዲ ክሕልወካ ናብቲ ዘዳለውኽዎ ቦታ ድማ ከእትወካ፡ እንሆ ኣነ መልኣኸይ ቀቅድሜኻ ይልእኽ ኣለኹ። ኣብ ቅድሚኡ ተጠንቀቕ፡ ድምጹ ድማ ስማዕ። እምቢ ኣይትበሎ። ስመይ ኣብኡ ተሰምዩ እዩ እሞ ንበደልካ ኣይክሓድገልካን ኢዩ ”(ዘጸ 23፡20) ብዝበሎ እሙን ቃል መሰረት ንእስራኤላውያን ካብ ግብጺ እናመርሐን እናሓለወን ናብታ ምድረ ተስፋ ስለ ዘእተዎም እዩ። ከምቲ ኣቐዲሙ እግዚኣብሔር ንሊቀ ነቢያት ሙሴ፡ ቃል መልኣኽ እንተ ድኣ ሰሚዑን እምቢ እንተድኣ ዘይኢልዎን ንጸላእቱ ክጻረሮም ናብ ምድሪ ተስፋ ድማ ከእትዎ ምዃኑ ዝነገሮ፡ ንኹሎም እቶም ኣብ መገዲ ዝረኸብዎም ኣሕዛብ እንዳ ሰዓረ ብሰላም ናብ ዝዓርፍሉ ስፍራ ኣብ ጺሕዎም ኢዩ (ኢያ 5፡13-15, ግ.ሓ 7፡34)።
በዚ ዕለት’ውን ቅዱስ ሚካኤል ኣብ ልዕሊ ኩሎም ቅዱሳን መላእኽቲ ሓለቓ ኮይኑ ዝሰተሸመሉ ዕለት ኢዩ። ስለ ትሕትንኡን ክብሩን ድማ በዚ ዕለት እና ተኸበረ ይነብር።
ሊቀ መላእክት ቅዱስ ሚካኤል ከም ኩሎም ቅዱሳን መላእኽቲ ኣብ ልዕሊ ደቂ ሰባት ብዙሕ ዝኾኑ ድንቂ ተኣምራት ዝፈጸም ሓያል መልኣኽ ኢዩ። እንሆ በዛ ቅድስት ዕለት እዚኣ ካብ እግዚኣብሔር ብዝተዋህቦ ጸጋ ኣብ ልዕሊ ዱራታኦስን ቴዎብሲታን ዓቢ ናይ በረኸት ተኣምር ዝፈጸመሉ ዕለት ኢዩ። ዱራታኦስን ቴዎብሲታን ብቕድስና ዝነብሩ ኩሉ ግዜ ዓመት መጸ ድማ በዛ ቅድስት ዕለት ናይ ቅዱስ ሚካኤል ሊቀ መላእክት ዝክር ዝገብሩ ኣፍቀርቲ መልኣከ ሰላም ቅዱስ ሚካኤል ነበሩ። ካብ ዕለታት ሓደ መዓልቲ ናይ ቅዱስ ሚካኤል ዓመታዊ ዝኽሪ ክገብሩ ኣብ ዝቀራረብሉ ዝነበሩ ግዜ ኣብታ ሃገር ዓቢ ጥሜት ኣጋጠመ። ዝገብርዎ ድማ ጠፍኦም። እንሆ ከኣ ናይ ቅዱስ ሚካኤል ዝኽሪ ንምግባር ዝነበሮም ክዳውንቲ ክሸጡ ግዲ ኮነ። ዱራታኦስን ቴዎብሲታን ናተይ ክዳን ይሸየጥ ናተይ እባ ተበሃሃሉ ኣብ መወዳእታ ከኣ ዱራታኦስ ክዳን ናይ ሰበይቱ ቴዎብሲታ ሒዙ ናብ ዕዳጋ ተበገሰ። እቲ ሓያል መልኣኽ ቅዱስ ሚካኤል ከምቲ ንኢያሱ ዝተራእዮ፡ በዓል ስልጣን ወተሃደር መሲሉ ተራእዮ (ኢያሱ 3፡13-15)። ናበይ ድኣ ትኸይድ ኣለኻ ክብል ክኣ ተወከሶ። ዱራታኦስ ድማ ምኽንያት መኼድኡ ዝሕረድ በጊዕን ንመግቢ ዝኸውን እኽልን ክዕድግ ምዃኑ ገለጸሉ። ቅዱስ ሚካኤል ድማ “እንሆ ናብቲ ዋና ኣባጊዕ ኪድ ሃበኒ በሎ ክህበካ ኢዩ፡ ናብቲ በዓል እኽሊ ስርናይ ድማ ኪድ ክህበካ ኢዩ፡ ናብቲ በዓል ዓሳ’ውን ኪድ ንሱ’አን ክህበካ ኢዩ፡ ውራይካ ምስ ኣሕለፍካ ከኣ ክትከፍሎም ኢኻ፡ እቲ ስርናይ ንመግቢ ይኹንካ፡ ነቲ በጊዕ ድማ ሕረዶ፡ ነቲ ዓሳ ግና ኣነ ከይመጻኹ ኣይትሕረዶ” ኢሉ ኣፋነዎ። ከምቲ ዝበሎ ድማ ኩሉ ኮነሉ። ናብ ቤቱ ምስ ከደ ድማ እቲ ውሑድ ዝነበረ ኣዝዩ በርከተሎም። በዚ ዘደንቕ ስራሕ ድማ ኣዝዮም ተገረሙ ንኣምላኽ ድማ ኣመስገኑ። ብኸምዚ ከኣ ነቲ ብዘይ ምቁራጽ ኩሉ ግዜ ሕዳር ዕለት 12 ዘብዕልዎ ዝነበሩ ናይ ቅዱስ ሚካኤል በዓል ብጽቡቕ ኣሕለፍዎ። ብድሕሪ’ዚ ቅዱስ ሚካኤል ከምቲ ኣቐዲሙ ንዱራታኦስ ዝተራእዮ ኮይኑ ናብ ቤቶም መጸ። ናብ ቤቶም ድማ ኣእተውዎ። ነቲ ኣቐዲሙ ከይትሓርዶ ኢልዎ ዝነበረ ዓሳ ድማ ክሓርዶ ከም ዘለዎ ነገሮ። እቲ ዓሳ እንተተሓርደ ድማ 303ብሩር ቅርሺ ኣብ ውሽጡ ኣጽንሐ። እቲ 300 ንዕኡ መናበሪ እቲ ዝተረፈ 3 ዲናር ከኣ ነቶም በጊዕ፡ ዓሳ፡ ስርናይ ዝሃብዎ ሰባት ዕድኡ ከፈለ። ብድሕርዚ እቲ ሓያል መልኣኽ ንሱ ቅዱስ ሚካኤል ምዃኑ ገለጸሎም ኣዝዮም፣ ከኣ ተገረሙ። ገዲፍዎም ድማ ናብ ሰማይ ዓረገ። ጸሎቱን በረኸቱን ናይ ቅዱስ ሚካኤል ምስ ኩላትና ይኹን። ኣሜን!!
ቅድስት ቤተ ክርስቲያን እምበኣር ነዚ ነገር እዚ እና ዘከረት ናይ ቅዱስ ሚካኤል ክብረ በዓል ከተብዕል ትነብር ኣላ። ቅዱስ ሚካኤል፡ ከምቲ ንእስራኤላውያን ካብ ጸላኢኦም ዝኾነ ፎርዖን መሪሑን ሓልዩን ብሰላም ናብ ሃገሮም ዝመለሶም፡ ኣብ ኩሉ ጉዕዞ ሕይወቶም ድማ ዝረድኦም፡ ንዓና ድማ ክረድኣና ክሕልወናን ናይ እግዚኣብሔር ቅዱስ ፍቓድ ይኹን። ኣሜን።
ብዙሕ ኣዝዩ ብዙሕ ክበሃል ምተኻእለ! ብሓጺሩ ግና ኣብ ብሉይ ይኹን ኣብ ሓዲሽ ካብ እግዚአብሔር ብዝተዋህቦ ልዑል ጸጋን ክብርን፡ ዝፈጸሞምን ዝፍጽሞምን ዓበይቲ ተኣምራትን ተራዳእነትን ብዙሕ ስለዝኾነ በዓሉ ክኸበር ግብእ ምዃኑ ዝስሕት ሰብ ክህሉ ኣይግባእን። ማኑሄ’ውን ንቅዱስ ሚካኤል “እቲ ቃልካ ምስ ተፈጸመ። ምእንቲ ኸነኽብረካስ፡ ስምካ መን እዩ፧” ኢሉ ዝሓተቶ ንሕና’ውን ነቲ ኵሉ ዝፈጸሞ ነገራት ኣስተውዒልና ከነኽብሮ ይግባእና። ነዚ ኵሉ መሠረት ብምግባር ቅድስት ተዋሕዶ ቤተ ክርስቲያን ኤርትራ ካብተን ብኣዋጅ ወርሓዊ ክበዓሉ ኢላ ካብ ዝሰርዓቶም በዓላት እቲ ሓደ ናይ ቅዱስ ሚካኤል በዓል እዩ። ብሓፈሻ ሊቀ መላእክት ቅዱስ ሚካኤል ኣብ ቅድሚ እግዚአብሔር ዝቐውም ፍጹም ኣገልጋሊ ስለዝኾነ ብእግዚአብሔር ንዝኣምኑ ኵሎም ምሕረት ዝለምን፡ ሰኣሌ ምሕረት ብምዃኑ ብግቡእ ከነኽብሮ ይግብኣና።
ሎሚ’ውን ቅዱስ ሚካኤል ንዝኣምንዎን ዘኽብርዎን ካብ እግዚአብሔር ብዝተዋህቦ ጸጋ ክራዳእ ይነብር ኣሎ። ትማሊ ንቅዱሳን ከም ዝተራድኦምን ከም ዝመስከሩሉን፡ ሎሚ’ውን ዝዛረበሉ ስኢኑ እምበር ተኣምራቱን ተራዳእነቱን ኣይተቋረጸን። እዚ ንሕና ዘሎናዮ ወለዶ ብዘየገድስ፡ እቲ ቃል እሙን እዩ እሞ ቅዱሳን ሰባት ኣግሂዶም ንቅዱሳን መላእኽቲ ስለቲ እተዋህቦም ቃል ኪዳን ንምዝራብ ድሕር ኣይበሉን። “መልኣኽ እግዚኣብሔር ኣብ ዙርያ እቶም ዝፈርህዎ ይሰፍር፤ የናግፎም ከኣ” (መዝ 34፡7/ ፴፬፥፯) ኸኣ ይብሉ። ምኽንያቱ ንሳቶም ተረዳእነት ቅዱስ ሚካኤል ዝፈልጡ ስለዝኾኑ ሓቀኛ ምስክርነቶም እዮም ሂቦም። “ብጀካ ሚካኤል፡ እቲ መስፍንኩም፡ ሓደ እኳ ዝሕግዘኒ የብለይን።” (ዳን 10፡21 /፲፥፳፩) ፥ “እንሆ ኸኣ፡ ሚካኤል፡ ካብቶም ኣውራታት መሳፍንትስ ሓደ፡ ንምሕጋዘይ መጸ” (ዳን 10፡13 /፲፥፲፫)።
ትማሊ ንናይ እግዚአብሔር ሕዝቢ ባሕሪ ከፊሉ ከም ዘሳገሮም፡ ሎሚ’ውን ካብ ኩሉ ሽግርን መከራን የናግፈና። ነቲ ዝኸቦምን መሕለፊ ዝስእኑሉ ኣብ ህይወቶም ዘጓንፎም መከራ ኵሉ ንሱ መንገዱ ከርእዮምን ክመርሖምን እዩ። ነቶም ዘኽብርዎን ዝዝክርዎን ኣብ ቅድሚ ጸላእቶምን ከሳሲኦምን ሰይጣን ከም ጠበቓ ይቖመሎም። ኣብ ኵሉ መንፈሳዊ ድልየቶም ይራድኦምን ካብ ሓዘን የጸናንዖምን እዩ፤ ነቶም ድኹማት ይራድኣና፤ ኣማላድነቱ ኣይፈለየና፤ ኣብ ጊዜ ጸገምና ድማ ብክንፈ ረድኤቱ ይጋርደልና። ንኢያሱ ዝተራደአ መልኣኽ ንዓና ውን ይርድኣና!
በረኸትን ረድኤትን ቅዱስ ሚካኤል ምሳና ጸኒዑ ይንበር። ኣሜን!
ስብሃት ለእግዚኣብሔር
ወለወላዲቱ ድንግል
ወለመስቀሉ ክቡር
ኣሜን!
Tuesday, March 19, 2019
Gender of Nouns in English
Gender of Nouns in English
Masculine – Feminine
Sir – Madam
Uncle – Aunt
Nephew – Niece
Wizard – Witch
Hart – Roe
Drake – Duck
Lion – Lioness
Priest – Priestess
Prophet – Prophetess
Patron – Patroness
Host – Hostess
Viscount – Viscountess
Shepherd – Shepherdess
Steward – Stewardess
Heir – Heiress
Baron – Baroness
Peer – Peeress
Abbot – Abbess
Emperor – Empress
Traitor – Traitress
Actor – Actress
Benefactor – Benefactress
Hunter – Huntress
Tempter – Temptress
Master – Mistress
Tiger – Tigress
Duke – Duchess
Enchanter – Enchantress
Songster – Songstress
Hero – Heroine
Sultan – Sultana
Czar – Czarina
Signor – Signora
Manservant – Maidservant
He-goat – She-goat
Cock-sparrow – Hen-sparrow
Bull-calf – Cow-calf
Grandfather – Grandmother
Landlord – Landlady
Milkman – Milkmaid
Peacock – Peahen
Giant – Giantess
Count – Countess
Masculine – Feminine
Sir – Madam
Uncle – Aunt
Nephew – Niece
Wizard – Witch
Hart – Roe
Drake – Duck
Lion – Lioness
Priest – Priestess
Prophet – Prophetess
Patron – Patroness
Host – Hostess
Viscount – Viscountess
Shepherd – Shepherdess
Steward – Stewardess
Heir – Heiress
Baron – Baroness
Peer – Peeress
Abbot – Abbess
Emperor – Empress
Traitor – Traitress
Actor – Actress
Benefactor – Benefactress
Hunter – Huntress
Tempter – Temptress
Master – Mistress
Tiger – Tigress
Duke – Duchess
Enchanter – Enchantress
Songster – Songstress
Hero – Heroine
Sultan – Sultana
Czar – Czarina
Signor – Signora
Manservant – Maidservant
He-goat – She-goat
Cock-sparrow – Hen-sparrow
Bull-calf – Cow-calf
Grandfather – Grandmother
Landlord – Landlady
Milkman – Milkmaid
Peacock – Peahen
Giant – Giantess
Count – Countess
Irregular Plural Noun Examples
Irregular Plural Noun Examples
Aircraft – aircraft
Barracks – barracks
Deer – deer
Gallows – gallows
Moose – moose
Salmon – salmon
Hovercraft – hovercraft
Spacecraft – spacecraft
Series – series
Species – species
Means – means
Offspring – offspring
Deer – deer
Fish – fish
Sheep – sheep
Offspring – offspring
Trout – trout
Swine – swine
Person – people
Ox – oxen
Man – men
Woman – women
Caveman – cavemen
Policeman – policemen
Child – children
Tooth – teeth
Foot – feet
Goose – geese
Mouse – mice
Louse – lice
Penny – pence
Index – indices /indexes
Matrix – matrices
Vertex – vertices
Appendix – appendices
Alumnus – alumni
Corpus – corpora
Census – censuses
Focus – foci
Genus – genera
Prospectus – prospectuses
Radius – radii
Campus – campuses
Succubus – succubi
Aircraft – aircraft
Barracks – barracks
Deer – deer
Gallows – gallows
Moose – moose
Salmon – salmon
Hovercraft – hovercraft
Spacecraft – spacecraft
Series – series
Species – species
Means – means
Offspring – offspring
Deer – deer
Fish – fish
Sheep – sheep
Offspring – offspring
Trout – trout
Swine – swine
Person – people
Ox – oxen
Man – men
Woman – women
Caveman – cavemen
Policeman – policemen
Child – children
Tooth – teeth
Foot – feet
Goose – geese
Mouse – mice
Louse – lice
Penny – pence
Index – indices /indexes
Matrix – matrices
Vertex – vertices
Appendix – appendices
Alumnus – alumni
Corpus – corpora
Census – censuses
Focus – foci
Genus – genera
Prospectus – prospectuses
Radius – radii
Campus – campuses
Succubus – succubi
Regular Plural Noun Examples
Regular Plural Noun Examples
car – cars
bag – bags
table – tables
house – houses
dog – dogs
kiss – kisses
dish – dishes
witch – witches
judge – judges
half – halves
hoof – hooves
calf – calves
elf – elves
shelf – shelves
leaf – leaves
loaf – loaves
thief – thieves
wolf – wolves
life – lives
knife – knives
scarf – scarves
wife – wives
cuff – cuffs
knockoff – knockoffs
chef – chefs
belief – beliefs
roof – roofs
chief – chiefs
potato – potatoes
tomato – tomatoes
hero – heroes
echo – echoes
veto – vetoes
domino – dominoes
mosquito – mosquitoes
volcano – volcanoes
piano – pianos
photo – photos
halo – halos
soprano – sopranos
radio – radios
stereo – stereos
video – videos
country – countries
family – families
cherry – cherries
lady – ladies
puppy – puppies
party – parties
holiday – holidays
car – cars
bag – bags
table – tables
house – houses
dog – dogs
kiss – kisses
dish – dishes
witch – witches
judge – judges
half – halves
hoof – hooves
calf – calves
elf – elves
shelf – shelves
leaf – leaves
loaf – loaves
thief – thieves
wolf – wolves
life – lives
knife – knives
scarf – scarves
wife – wives
cuff – cuffs
knockoff – knockoffs
chef – chefs
belief – beliefs
roof – roofs
chief – chiefs
potato – potatoes
tomato – tomatoes
hero – heroes
echo – echoes
veto – vetoes
domino – dominoes
mosquito – mosquitoes
volcano – volcanoes
piano – pianos
photo – photos
halo – halos
soprano – sopranos
radio – radios
stereo – stereos
video – videos
country – countries
family – families
cherry – cherries
lady – ladies
puppy – puppies
party – parties
holiday – holidays
Possessive Noun Examples
Possessive Noun Examples
Cat’s toy
Charles’s car
Chris’s exam
Children’s clothes
Men’s shoes
Babies’ shoes
Lemons’ acidity
Owls’ eyes
Sister’s room
Jim’s pen
My mom’s bag
Cat’s toy
Charles’s car
Chris’s exam
Children’s clothes
Men’s shoes
Babies’ shoes
Lemons’ acidity
Owls’ eyes
Sister’s room
Jim’s pen
My mom’s bag
List of Nouns – Compound Noun Examples
List of Nouns – Compound Noun Examples
Airline
Airport
Aircraft
Armchair
Boyfriend
Battlefield
Briefcase
Butterfly
Countdown
Comeback
Background
Cupboard
Chopstick
Classmate
Daredevil
Daydream
Dragonfly
Everybody
Everything
Fireworks
Football
Footprint
Greenhouse
Hallway
Handcuff
Haircut
Homework
Horsefly
Houseboat
Inside
Moonlight
Myself
Notebook
Overdue
Pancake
Partnership
Photocopy
Raincoat
Rattlesnake
Ringworm
Skyscraper
Sandcastle
Snowboard
Sunshine
Teardrop
Teacup
Teapot
Thunderstorm
Timetable
Yourself
Airline
Airport
Aircraft
Armchair
Boyfriend
Battlefield
Briefcase
Butterfly
Countdown
Comeback
Background
Cupboard
Chopstick
Classmate
Daredevil
Daydream
Dragonfly
Everybody
Everything
Fireworks
Football
Footprint
Greenhouse
Hallway
Handcuff
Haircut
Homework
Horsefly
Houseboat
Inside
Moonlight
Myself
Notebook
Overdue
Pancake
Partnership
Photocopy
Raincoat
Rattlesnake
Ringworm
Skyscraper
Sandcastle
Snowboard
Sunshine
Teardrop
Teacup
Teapot
Thunderstorm
Timetable
Yourself
Collective Noun Examples
Collective Noun Examples
Herd
Pack
Flock
Swarm
Shoal
Group
Crowd
Gang
Mob
Staff
Crew
Choir
Orchestra
Panel
Board
Troupe
Bunch
Pile
Heap
Set
Stack
Series
Shower
Fall
Herd
Pack
Flock
Swarm
Shoal
Group
Crowd
Gang
Mob
Staff
Crew
Choir
Orchestra
Panel
Board
Troupe
Bunch
Pile
Heap
Set
Stack
Series
Shower
Fall
List of Nouns – Uncountable Nouns List
List of Nouns – Uncountable Nouns List
Access
Adulthood
Alcohol
Business
Blood
Botany
Bacon
Chaos
Clothing
Confidence
Compassion
Calm
Cotton
Childhood
Coffee
Danger
Data
Dancing
Distribution
Dirt
Duty
Education
Economics
Equipment
Fame
Freedom
Glass
Grass
Golf
Hair
Hardware
Hydrogen
Hatred
Hunger
Honey
Importance
Intelligence
Industry
Jealousy
Jam
Jewelery
Innocence
Iron
Linguistics
Light
Loneliness
Music
Meat
Nurture
Psychology
Access
Adulthood
Alcohol
Business
Blood
Botany
Bacon
Chaos
Clothing
Confidence
Compassion
Calm
Cotton
Childhood
Coffee
Danger
Data
Dancing
Distribution
Dirt
Duty
Education
Economics
Equipment
Fame
Freedom
Glass
Grass
Golf
Hair
Hardware
Hydrogen
Hatred
Hunger
Honey
Importance
Intelligence
Industry
Jealousy
Jam
Jewelery
Innocence
Iron
Linguistics
Light
Loneliness
Music
Meat
Nurture
Psychology
Countable Noun Examples
Countable Noun Examples
Apple
School
Student
Picture
House
Tree
Box
Book
Customer
Friend
Apple
School
Student
Picture
House
Tree
Box
Book
Customer
Friend
List of Nouns – Abstract Noun Examples
List of Nouns – Abstract Noun Examples
Awareness
Awe
Beauty
Belief
Childhood
Clarity
Cleverness
Confusion
Contentment
Courage
Crime
Growth
Happiness
Hate
Hatred
Inflation
Insanity
Intelligence
Joy
Justice
Kindness
Laughter
Law
Liberty
Love
Luck
Luxury
Maturity
Need
Opinion
Opportunity
Pain
Principle
Reality
Relaxation
Sanity
Satisfaction
Self-control
Speed
Strenght
Strictness
Tiredness
Tolerance
Trend
Union
Unreality
Victory
Wariness
Warmth
Wealth
Awareness
Awe
Beauty
Belief
Childhood
Clarity
Cleverness
Confusion
Contentment
Courage
Crime
Growth
Happiness
Hate
Hatred
Inflation
Insanity
Intelligence
Joy
Justice
Kindness
Laughter
Law
Liberty
Love
Luck
Luxury
Maturity
Need
Opinion
Opportunity
Pain
Principle
Reality
Relaxation
Sanity
Satisfaction
Self-control
Speed
Strenght
Strictness
Tiredness
Tolerance
Trend
Union
Unreality
Victory
Wariness
Warmth
Wealth
List of Nouns – Concrete Noun Examples
List of Nouns – Concrete Noun Examples
Armchair
Aunt
Ball
Bermudas
Beans
Balloon
Bear
Blouse
Bed
Baby
Book
Blender
Bucket
Bakery
Bow
Bridge
Boat
Car
Cow
Cap
Cooker
Cheeks
Crest
Chest
Chair
Candy
Cabinet
Cat
Coffee
Charlie
Dog
Deer
Donkey
Desk
Desktop
Dentist
Drum
Dresser
Designer
Detective
Frog
Fan
Freezer
Fish
Film
Foot
Flag
Guest
Hamburger
Jewelry
Armchair
Aunt
Ball
Bermudas
Beans
Balloon
Bear
Blouse
Bed
Baby
Book
Blender
Bucket
Bakery
Bow
Bridge
Boat
Car
Cow
Cap
Cooker
Cheeks
Crest
Chest
Chair
Candy
Cabinet
Cat
Coffee
Charlie
Dog
Deer
Donkey
Desk
Desktop
Dentist
Drum
Dresser
Designer
Detective
Frog
Fan
Freezer
Fish
Film
Foot
Flag
Guest
Hamburger
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PERSONAL PRONOUNS
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When you begin to learn the English language and specifically English grammar, it is very important to be able to address people whether it’s a man, a woman, or a collective group of people. You won’t be able to become personal with people unless you understand and know about personal pronouns.
The good news is that learning about personal pronouns is quite easy and doesn’t take much time compared to other grammar topics. Personal pronouns can be divided into two separate categories: subject pronouns and object pronouns. It’s important to recall that we use pronouns in place of a full noun. Pronoun words tend to be shorter than regular nouns in terms of syllables and length too.
The subject pronouns are as follows in the list below:
I (Singular)
You (Plural)
He (Singular)
She (Singular)
It (Singular)
We (Plural)
They (Plural)
These subject pronouns are personal and apply to both singular and plural subjects. The singular subject pronouns are ‘I, he, she, it’ while the plural subject pronouns are ‘you, we, they.’ Regardless if you are using the present, past, or future tense of the verb form, the singular pronouns stay singular and the plural pronouns stay plural.
The object pronouns are as follows in the list below:
Me (Singular)
You (Plural)
Him (Singular)
Her (Singular)
It (Singular)
Us (Plural)
Them (Plural)
These object pronouns are also to be used for personal reasons and apply to both singular and plural subjects. The singular object pronouns are ‘me, him, her, it’ while the plural subject pronouns are ‘you, us, them.’ Regardless if you are using the present, past, or future tense of the verb form, the singular pronouns stay singular and the plural pronouns stay plural when it comes to objects. If you study both the subject and object pronouns consistently, you’ll be able to tell which words are singular and which words are plural.
It’s important to remember that in the English language, gendered nouns are not as prominently used compared to other languages such as Spanish or Italian. However, he / him is always used to refer to a man or boy while she / her is used to refer to a woman or girl. ‘It’ is often used to refer to a non-human entity such as an animal (whose gender is unknown) or an object like a desk.
Another key thing to keep in mind is that ‘you’ is a singular pronoun in terms of it referring to just one person, thing, or object. However, ‘you’ goes along with the plural form of a verb such as ‘to be’ making it more of a plural pronoun. For example, instead of putting ‘you’ and ‘is’ (to be) together, you would instead put ‘you’ and ‘are’ (to be) together, which is the plural form of the verb and not the singular form.
‘You is smart’ is a sentence that is not grammatically correct in English while ‘You are smart’ is correct instead. I like to call this English rule of personal pronouns the ‘You’ exception. Similar to ‘I, He, She, It’, ‘You’ is singular in its’ meaning yet it can be used with the plural form of the verb ‘to be’ instead of the singular form. Due to this exception, ‘You’ should be grouped more with ‘We, They’, which are both plural subject pronouns rather than with the former singular subject pronouns.
Here are some examples to show you how the singular and plural subject pronouns can be formed in complete yet simple sentences:
Subject Pronouns (Singular)
I am doing okay.
He is feeling good.
She is playing tennis.
It is raining outside.
Subject Pronouns (Plural)
You are being mean.
They are going to the movies.
We are hungry for dinner.
From the examples above, you can see that the singular subject pronouns go with the ‘am, is’ form of the verb ‘to be’ in the simple present tense while the plural subject pronouns all use the ‘are’ form of the verb ‘to be.’ By following the examples above, you’ll have a better understanding of how to use the subject pronouns correctly in order to be personal in English.
One of the main differences between the subject and object pronouns is that the ‘subject’ pronouns begin the sentence while the ‘object’ pronouns often come at the end of the sentence. The English language follows a structure of ‘subject – verb – object’ and that is a formula of a basic sentence that rarely changes. The singular ‘object’ pronouns are words like ‘me, him, her, it’ while the plural ‘object’ pronouns are words like ‘you, us, them.’ As mentioned before, the word ‘you’ falls into the plural category with object pronouns like it does for the subject pronouns.
Here are some examples to show you how the singular and plural object pronouns can be formed in complete yet simple sentences:
Object Pronouns (Singular)
The horse jumped over me.
Think about him.
Sing loudly with her.
They did it.
Object Pronouns (Plural)
I like
The reservation is for us.
We were here before
Without being able to address anyone or anything properly, your English will not advance that much. If you want to be comfortable forming sentences either verbally or in the written form, you must study and master the personal pronouns to the best of your ability.
Tagged: grammar, pronouns, topics, english from a to z, english, esl, examples, singular, plural, subject pronouns, object pronouns
When you begin to learn the English language and specifically English grammar, it is very important to be able to address people whether it’s a man, a woman, or a collective group of people. You won’t be able to become personal with people unless you understand and know about personal pronouns.
The good news is that learning about personal pronouns is quite easy and doesn’t take much time compared to other grammar topics. Personal pronouns can be divided into two separate categories: subject pronouns and object pronouns. It’s important to recall that we use pronouns in place of a full noun. Pronoun words tend to be shorter than regular nouns in terms of syllables and length too.
The subject pronouns are as follows in the list below:
I (Singular)
You (Plural)
He (Singular)
She (Singular)
It (Singular)
We (Plural)
They (Plural)
These subject pronouns are personal and apply to both singular and plural subjects. The singular subject pronouns are ‘I, he, she, it’ while the plural subject pronouns are ‘you, we, they.’ Regardless if you are using the present, past, or future tense of the verb form, the singular pronouns stay singular and the plural pronouns stay plural.
The object pronouns are as follows in the list below:
Me (Singular)
You (Plural)
Him (Singular)
Her (Singular)
It (Singular)
Us (Plural)
Them (Plural)
These object pronouns are also to be used for personal reasons and apply to both singular and plural subjects. The singular object pronouns are ‘me, him, her, it’ while the plural subject pronouns are ‘you, us, them.’ Regardless if you are using the present, past, or future tense of the verb form, the singular pronouns stay singular and the plural pronouns stay plural when it comes to objects. If you study both the subject and object pronouns consistently, you’ll be able to tell which words are singular and which words are plural.
It’s important to remember that in the English language, gendered nouns are not as prominently used compared to other languages such as Spanish or Italian. However, he / him is always used to refer to a man or boy while she / her is used to refer to a woman or girl. ‘It’ is often used to refer to a non-human entity such as an animal (whose gender is unknown) or an object like a desk.
Another key thing to keep in mind is that ‘you’ is a singular pronoun in terms of it referring to just one person, thing, or object. However, ‘you’ goes along with the plural form of a verb such as ‘to be’ making it more of a plural pronoun. For example, instead of putting ‘you’ and ‘is’ (to be) together, you would instead put ‘you’ and ‘are’ (to be) together, which is the plural form of the verb and not the singular form.
‘You is smart’ is a sentence that is not grammatically correct in English while ‘You are smart’ is correct instead. I like to call this English rule of personal pronouns the ‘You’ exception. Similar to ‘I, He, She, It’, ‘You’ is singular in its’ meaning yet it can be used with the plural form of the verb ‘to be’ instead of the singular form. Due to this exception, ‘You’ should be grouped more with ‘We, They’, which are both plural subject pronouns rather than with the former singular subject pronouns.
Here are some examples to show you how the singular and plural subject pronouns can be formed in complete yet simple sentences:
Subject Pronouns (Singular)
I am doing okay.
He is feeling good.
She is playing tennis.
It is raining outside.
Subject Pronouns (Plural)
You are being mean.
They are going to the movies.
We are hungry for dinner.
From the examples above, you can see that the singular subject pronouns go with the ‘am, is’ form of the verb ‘to be’ in the simple present tense while the plural subject pronouns all use the ‘are’ form of the verb ‘to be.’ By following the examples above, you’ll have a better understanding of how to use the subject pronouns correctly in order to be personal in English.
One of the main differences between the subject and object pronouns is that the ‘subject’ pronouns begin the sentence while the ‘object’ pronouns often come at the end of the sentence. The English language follows a structure of ‘subject – verb – object’ and that is a formula of a basic sentence that rarely changes. The singular ‘object’ pronouns are words like ‘me, him, her, it’ while the plural ‘object’ pronouns are words like ‘you, us, them.’ As mentioned before, the word ‘you’ falls into the plural category with object pronouns like it does for the subject pronouns.
Here are some examples to show you how the singular and plural object pronouns can be formed in complete yet simple sentences:
Object Pronouns (Singular)
The horse jumped over me.
Think about him.
Sing loudly with her.
They did it.
Object Pronouns (Plural)
I like
The reservation is for us.
We were here before
Without being able to address anyone or anything properly, your English will not advance that much. If you want to be comfortable forming sentences either verbally or in the written form, you must study and master the personal pronouns to the best of your ability.
Tagged: grammar, pronouns, topics, english from a to z, english, esl, examples, singular, plural, subject pronouns, object pronouns
List of Abbreviations with Full form
1G First generation of mobile phone standards and technology
2G Second generation of mobile phone standards and technology
3G Third generation of mobile phone standards and technology
3GPP 3rd Generation Partnership Project
3GPP2 3rd Generation Partnership Project 2
ADSL Asynchronized Digital Subscriber Loop
AMPS Advanced Mobile Phone System
APEX Application Exchange
API Application Programming Interfaces
APRU Average Revenue Per User
AR Application Router
ARPANET Advanced Research Projects Agency Network
AS Application Server
AST Application Server Toolkit
ATM Asynchronous Transfer Mode
B2BUA Back to Back User Agent
BGCF Breakout Gateway Control Function
BICC Bearer Independent Call Control
BPEL Business Process Execution Language
CAMEL Customized Applications for Mobile network Enhanced Logic
CapEx Capital Expenditure
CBE Common Base Event
CCXML Call Control Extensible Markup Language
CDC Connected Device Configuration
CDMA Code division multiple access
CDMA2000 Code division multiple access Hybrid of 2.5G/3G Mobile standard
CGI Common Gateway Interface
CIR Connection Initiation Request
CLDC Connected Limited Device Configuration
CLI Command Line Interface
CLP Command Line Protocol
CMP Container Managed Persistence
CN Core Network
COPS Common Open Policy Services
CPIM Common Profile for Instant Messaging
CPP Common Profile for Presence
CRs Change Requests
CSCF Call Session Control Function
CSE CAMEL Service Environment
CSNs Circuit Switched Networks
CSP Client-Server Protocol
CSS Cascading Style Sheets
DCOM Distributed Component Object Model
DOM Document Object Model
DSL Digital subscriber line
DTDs Document Type Definition
EAR Enterprise Archive
EDA Event Drive Architecture
EDGE Enhanced Data rates for GSM Evolution
EJB Enterprise Java Beans
EMS Enhanced Messaging Service
ESB Enterprise Service Bus
ETSI European Telecommunications Standards Institute
EV-DO Evolution-Data Optimized
FDM Frequency Division Multiplex
FHoSS FOKUS HSS
FMC Fixed Mobile Convergence
FTP File Transfer Protocol
GGSN Gateway GPRS Support Node
GLMS Group and List Management Server
GNU Genuinely Not Unix
GPL GNU Public License
GPRS General Packet Radio Service
GSM Global System for Mobile communications
HLR Home Location Register
HLR/AUC Home Location Register and Authentication Center
HSS Home Subscribe Server
HTTP Hypertext Transfer Protocol
I-CSCF Interrogating Call Session Control Function
ICT Information and Communication Technology
IETF Internet Engineering Task Force
iFC initial Filter Criteria
IMAP Internet Message Access Protocol
IMIN IMS Interworking Network
IMPP Instant Messaging and Presence Protocol
IMPP WG Instant Messaging and Presence Protocol Working Group
IMS IP Multimedia Subsystem
IMS-MGW IMS Media Gateway
IM-SSF IP Multimedia Service Switching Function
IMTS Improved Mobile Telephone System
IMXP former to XMPP
IN Intelligent Network
INAP Intelligent Network Application Part
IOP Inter-Orb Protocol
IP Internet Protocol
IPGW IP Gateway
IPv4 Internet Protocol version 4
IPv6 Internet Protocol version 6
IPX IP Interworking Exchanged
ISC IMS Service Control
ISDN Integrated Services Digital Network
ISUP ISDN User Part
IT Information Technology
ITU International Telecommunication Union
J2ME Java 2 Micro-Edition
J2SE Java 2 Platform, Standard Edition
JAIN Java Advanced Intelligent Network
JCP Java Community Process
JDBC Java DataBase Connectivity
JDK Java Development Kit
JPEG Joint Photographic Experts Group
JSP Java Server Page
JSR Java Specification Request
JST J2EE standard Tools
JTAPI Java telephony API
JTWI Java Technology for the Wireless Industry
JVM Java Virtual Machine
LAN Local Area Network
LGPL GNU Lesser General Public License
MAHO Mobile Assisted Handover
MG Media gateway
MGCF Media Gateway Control Function
MH Mobile Host
MIDI Musical Iinstrument Digital Interface
MIDP Mobile Information Device Profile
MIME Multipurpose Internet Mail Extension
MIPv6 Mobile IPv6
MMD Multimedia Domain
MMS Multimedia Messaging Service
MRFP Multimedia Resource Function Processor
MSA Mobile Service Architecture
MSC Mobile Switching Center
MSCF Media Server Function Control
MSRP Message Session Relay Protocol
MSRP Message Session Relay Protocol
MVC Model View Controller
NAT Network Address Translators
NGN Next Generation Network
NGN-FG NGN Focus Group
N-ISDN Narrowband Integrated Services Digital Network
OASIS Organization for the Advancement of Structured Information Standards
ODBC Open DataBase Connectivity
OMA Open Mobile Alliance
OMA Open Mobile Alliance
OPEX Operating Expenses
OSA Open Service Architecture
P2P Person-to-person
PA Presence Agent
P-CSCF Proxy Call Session Control Function
PDA Personal Digital Assistant
PIDF Presence Information Data Format
PLMN Public land mobile network
PNG Portable Network Graphics
POC Push to talk over cellular
POP Post Office Protocol
POTS Plain old telephone service
PRIM Presence and Instant Messaging Protocol
PS Presence Server
PSNs Packet-Switched Networks
PSTN Public switched telephone network
PTT Push-to-Talk
QoE Quality of Experience
QoS Quality of Services
RAN Radio Access Network
REST Representation State Transfer
RFC Request For Comment
RLS Resource List Server
RMI Remote Method Invocation
RMS Record Management System
RPID Rich Presence Information Data Format
RPP Receiving Party Pays
RSVP Resource Reservation Protocol
RTP Real-time Transport Protocol
RTT Round Trip Times
SAR SIP application resource
SAs Security Associations
SBC Single Board Computer
SCP Service Control Point
SCS Service Capability Server
S-CSCF Serving Call Session Control Function
SDP Service Delivery Platforms
SGSN Serving GPRS Support Node
SGW Signalling Gateway
SIB Service Independent Building Block
SIGCOMP Signaling Compression
SIMPLE SIP for Instant Messaging and Presence Leveraging Extensions
SIP Session Initiation Protocol
SIP–AS SIP Applications Server
SLA Service Level Agreement
SLEE Service Logic Execution Environment
SLS Service Level Specification
SMCNP Server Mobile Core Network Protocol
SMIL Synchronized Multimedia Integration Language
SMS Short message service
SMTP Simple Mail Transfer Protocol
SOA Service Oriented Architecture
SOAP Simple Object Access Protocol
SRV Service LookUp
SS7 Signalling System No. 7
SSP Service Switching Point
SSV Shared Streaming Video
STUN Simple Transversal of UDP through NATs
TAPI Telephony Application Programming Interface
TAPI Telephony API
TCP Transmission Control Protocol
TDM Time Division Mutiplexing
TISPAN Telecom & Internet converged Services & Protocols for
Advanced Networks
TLS Transport Layer Security
TMF Tele management Forum
TR Technical Reports
TS Technical Specifications
TWSS Telecom Web Services Toolkit
UAC User Agent Client
UAS User Agent Server
UCT University of Cape Town
UDDI Universal Description Discovery and Integration
UDP User Datagram Protocol
UE User Equipment
UMM Unified Mobility Manager
UMTS Universal Mobile Telecommunications System
UOA User Oriented Architecture
URI Universal Resource Identifier
USCE Unified Service Creation Environment
UTRAN UMTS Terrestrial Radio Access Network
VAS Value Added Services
VOIP Voice over IP
VXML Voice XML
W3C World Wide Web Consortium
WAN Wide Area Network
WAP Wireless Application Protocol
WBXML Wireless Binary XML
W-CDMA Wideband Code Division Multiple Access
Wi-fi Wireless Fidelity
WLAN Wireless LAN
WSDL Web Services Description Language
WS-I Web Services Interoperability Organization
WSIF Web Services Invocation Framework
WSP Wireless Session Protocol
WST Web standard tool
WTK Wireless Toolkit
XCAP XML Configuration Access Protocol
XML Extensible Markup Language
XMLNS XML Namespaces
XMPP Extensible Messaging and Presence Protocol
XSD XML Schema Definition
2G Second generation of mobile phone standards and technology
3G Third generation of mobile phone standards and technology
3GPP 3rd Generation Partnership Project
3GPP2 3rd Generation Partnership Project 2
ADSL Asynchronized Digital Subscriber Loop
AMPS Advanced Mobile Phone System
APEX Application Exchange
API Application Programming Interfaces
APRU Average Revenue Per User
AR Application Router
ARPANET Advanced Research Projects Agency Network
AS Application Server
AST Application Server Toolkit
ATM Asynchronous Transfer Mode
B2BUA Back to Back User Agent
BGCF Breakout Gateway Control Function
BICC Bearer Independent Call Control
BPEL Business Process Execution Language
CAMEL Customized Applications for Mobile network Enhanced Logic
CapEx Capital Expenditure
CBE Common Base Event
CCXML Call Control Extensible Markup Language
CDC Connected Device Configuration
CDMA Code division multiple access
CDMA2000 Code division multiple access Hybrid of 2.5G/3G Mobile standard
CGI Common Gateway Interface
CIR Connection Initiation Request
CLDC Connected Limited Device Configuration
CLI Command Line Interface
CLP Command Line Protocol
CMP Container Managed Persistence
CN Core Network
COPS Common Open Policy Services
CPIM Common Profile for Instant Messaging
CPP Common Profile for Presence
CRs Change Requests
CSCF Call Session Control Function
CSE CAMEL Service Environment
CSNs Circuit Switched Networks
CSP Client-Server Protocol
CSS Cascading Style Sheets
DCOM Distributed Component Object Model
DOM Document Object Model
DSL Digital subscriber line
DTDs Document Type Definition
EAR Enterprise Archive
EDA Event Drive Architecture
EDGE Enhanced Data rates for GSM Evolution
EJB Enterprise Java Beans
EMS Enhanced Messaging Service
ESB Enterprise Service Bus
ETSI European Telecommunications Standards Institute
EV-DO Evolution-Data Optimized
FDM Frequency Division Multiplex
FHoSS FOKUS HSS
FMC Fixed Mobile Convergence
FTP File Transfer Protocol
GGSN Gateway GPRS Support Node
GLMS Group and List Management Server
GNU Genuinely Not Unix
GPL GNU Public License
GPRS General Packet Radio Service
GSM Global System for Mobile communications
HLR Home Location Register
HLR/AUC Home Location Register and Authentication Center
HSS Home Subscribe Server
HTTP Hypertext Transfer Protocol
I-CSCF Interrogating Call Session Control Function
ICT Information and Communication Technology
IETF Internet Engineering Task Force
iFC initial Filter Criteria
IMAP Internet Message Access Protocol
IMIN IMS Interworking Network
IMPP Instant Messaging and Presence Protocol
IMPP WG Instant Messaging and Presence Protocol Working Group
IMS IP Multimedia Subsystem
IMS-MGW IMS Media Gateway
IM-SSF IP Multimedia Service Switching Function
IMTS Improved Mobile Telephone System
IMXP former to XMPP
IN Intelligent Network
INAP Intelligent Network Application Part
IOP Inter-Orb Protocol
IP Internet Protocol
IPGW IP Gateway
IPv4 Internet Protocol version 4
IPv6 Internet Protocol version 6
IPX IP Interworking Exchanged
ISC IMS Service Control
ISDN Integrated Services Digital Network
ISUP ISDN User Part
IT Information Technology
ITU International Telecommunication Union
J2ME Java 2 Micro-Edition
J2SE Java 2 Platform, Standard Edition
JAIN Java Advanced Intelligent Network
JCP Java Community Process
JDBC Java DataBase Connectivity
JDK Java Development Kit
JPEG Joint Photographic Experts Group
JSP Java Server Page
JSR Java Specification Request
JST J2EE standard Tools
JTAPI Java telephony API
JTWI Java Technology for the Wireless Industry
JVM Java Virtual Machine
LAN Local Area Network
LGPL GNU Lesser General Public License
MAHO Mobile Assisted Handover
MG Media gateway
MGCF Media Gateway Control Function
MH Mobile Host
MIDI Musical Iinstrument Digital Interface
MIDP Mobile Information Device Profile
MIME Multipurpose Internet Mail Extension
MIPv6 Mobile IPv6
MMD Multimedia Domain
MMS Multimedia Messaging Service
MRFP Multimedia Resource Function Processor
MSA Mobile Service Architecture
MSC Mobile Switching Center
MSCF Media Server Function Control
MSRP Message Session Relay Protocol
MSRP Message Session Relay Protocol
MVC Model View Controller
NAT Network Address Translators
NGN Next Generation Network
NGN-FG NGN Focus Group
N-ISDN Narrowband Integrated Services Digital Network
OASIS Organization for the Advancement of Structured Information Standards
ODBC Open DataBase Connectivity
OMA Open Mobile Alliance
OMA Open Mobile Alliance
OPEX Operating Expenses
OSA Open Service Architecture
P2P Person-to-person
PA Presence Agent
P-CSCF Proxy Call Session Control Function
PDA Personal Digital Assistant
PIDF Presence Information Data Format
PLMN Public land mobile network
PNG Portable Network Graphics
POC Push to talk over cellular
POP Post Office Protocol
POTS Plain old telephone service
PRIM Presence and Instant Messaging Protocol
PS Presence Server
PSNs Packet-Switched Networks
PSTN Public switched telephone network
PTT Push-to-Talk
QoE Quality of Experience
QoS Quality of Services
RAN Radio Access Network
REST Representation State Transfer
RFC Request For Comment
RLS Resource List Server
RMI Remote Method Invocation
RMS Record Management System
RPID Rich Presence Information Data Format
RPP Receiving Party Pays
RSVP Resource Reservation Protocol
RTP Real-time Transport Protocol
RTT Round Trip Times
SAR SIP application resource
SAs Security Associations
SBC Single Board Computer
SCP Service Control Point
SCS Service Capability Server
S-CSCF Serving Call Session Control Function
SDP Service Delivery Platforms
SGSN Serving GPRS Support Node
SGW Signalling Gateway
SIB Service Independent Building Block
SIGCOMP Signaling Compression
SIMPLE SIP for Instant Messaging and Presence Leveraging Extensions
SIP Session Initiation Protocol
SIP–AS SIP Applications Server
SLA Service Level Agreement
SLEE Service Logic Execution Environment
SLS Service Level Specification
SMCNP Server Mobile Core Network Protocol
SMIL Synchronized Multimedia Integration Language
SMS Short message service
SMTP Simple Mail Transfer Protocol
SOA Service Oriented Architecture
SOAP Simple Object Access Protocol
SRV Service LookUp
SS7 Signalling System No. 7
SSP Service Switching Point
SSV Shared Streaming Video
STUN Simple Transversal of UDP through NATs
TAPI Telephony Application Programming Interface
TAPI Telephony API
TCP Transmission Control Protocol
TDM Time Division Mutiplexing
TISPAN Telecom & Internet converged Services & Protocols for
Advanced Networks
TLS Transport Layer Security
TMF Tele management Forum
TR Technical Reports
TS Technical Specifications
TWSS Telecom Web Services Toolkit
UAC User Agent Client
UAS User Agent Server
UCT University of Cape Town
UDDI Universal Description Discovery and Integration
UDP User Datagram Protocol
UE User Equipment
UMM Unified Mobility Manager
UMTS Universal Mobile Telecommunications System
UOA User Oriented Architecture
URI Universal Resource Identifier
USCE Unified Service Creation Environment
UTRAN UMTS Terrestrial Radio Access Network
VAS Value Added Services
VOIP Voice over IP
VXML Voice XML
W3C World Wide Web Consortium
WAN Wide Area Network
WAP Wireless Application Protocol
WBXML Wireless Binary XML
W-CDMA Wideband Code Division Multiple Access
Wi-fi Wireless Fidelity
WLAN Wireless LAN
WSDL Web Services Description Language
WS-I Web Services Interoperability Organization
WSIF Web Services Invocation Framework
WSP Wireless Session Protocol
WST Web standard tool
WTK Wireless Toolkit
XCAP XML Configuration Access Protocol
XML Extensible Markup Language
XMLNS XML Namespaces
XMPP Extensible Messaging and Presence Protocol
XSD XML Schema Definition
“ኣብ ዘመን ግሽነትኩም ብፍርሃት ንበሩ”(1ጴጥ 1፡17)
በስመኣብ ወወልድ ውመንፈስ ቅዱስ ኣሓዱ ኣምላክ ኣሜን!!!
“ኣብ ዘመን ግሽነትኩም ብፍርሃት ንበሩ”(1ጴጥ 1፡17)
ነዚ ጽሑፍ’ዚ ጽሒፉልና ዘሎ ሓዋርያ ቅዱስ ጴጥሮስ እዩ። ናይ’ዚ ጽሑፍ’ዚ ምኽንያት ድማ ነቶም ብክርስቶስ ዝኣመኑ እሞ ኣብ መከራን ሰደትን ዝነበሩ ንዝበጽሖም መከራን ሽግርን ካብ ጎይታ ተማሂሮም ምእንቲ ክጸንዑን ክዕገሱን፡ በዚ መንጽር ድማ ጎይታ ዋጋኦም ከምዘየጥፍኣሎም ንምጽንናዕ እዩ።
ብሓፈሻ ቅዱስ ጴጥሮስ “ኣብ ዘመን ግሽነትኩም ብፍርሃት ንበሩ” ክብለና ከሎ ብዛዕባ ኣብ ዓለም ብስጋ እንነብረሉ ዘመን ዝተወሰነ ከም ዝኾነ፡ ብድሕሪኡ ግና ናብ ካልእ ከም እንኸይድ ዘብርህ እዩ። ንኣብነት ሓደ ሰብ ካብ ሓደ ቦታ ናብ ካልእ ቦታ ኣብ ዝገሸሉ ግዜ ንመገሻኡ ዘድልዮ ነገር ጠርኒፉ ብምኻድ ነቲ ዝተመደበ ነገር ምስ ፈጸመ ድማ ናብ ዝነበሮ ቦታ ይምለስ። ኣብ መገሻኡ ዘውትር ሓሳቡ ብዛዕባ እቲ ዝተመደበ ስራሕን ብዛዕባ እቲ ቀዋሚ መንበሪኡን እዩ። በዚ ድማ ኩሉ ግዜ ኩሉ ነገራቱ ጥርኑፍ እዩ። በዚ መንጽር እዚ ክርአ ከሎ ድማ ስጋውን መንፈሳውን ግሽነት ኣሎ። ስጋዊ ግሽነት ብዛዕባ ንስጋኻ ከርብሓካ ኢልካ እትገብሮ ካብ ተኣዛዝነት ፈጣሪ ወጻኢ ዝኾነ ሕይወት እዩ። መንፈሳዊ ግሽነት ግና ስጋ ናብ ሓመድ ነፍሲ ድማ ናብ ፈጣሪኣ ከም እትምለስ (መክ 12፡7) ፈሊጥካ ስለነፍስኻ ሓሲብካ ዕላማ ናይ ምፍጣርካ ተረዲእካ ንዘለካ ናይ ዓለም ናብራ ሓጺር ምዃኑ ብዝግባእ ተረዲእካ ንኣምላኽ እናተኣዘዝካ ሕጉ እናሓለኻ መንነትካ ፈሊጥካ እትነብሮ ዋጋ ዘለዎ ግሽነት እዩ። ሓዋርያ ቅዱስ ጳውሎስ ናብ ቆሮንቶስ ኣብ ዝለኣኾ መልእኽቱ ከምዚ ይብል “እቲ ዘመን ሓጺር እዩ፡ ንብረት እዛ ዓለም እዚኣ ሓላፋይ እዩ እሞ እቶም ብናብራ እዛ ዓለም እዚኣ ዝጥቀሙ ብእኡ ከም ዘይጥቀሙ ኮይኖም ይንበሩ” (1ቆሮ፥7፡29-31) ኢሉና ኣሎ። እግዚኣብሔር ብባህሪኡ ምስጉን እዩ እንተኾነ ግና ምስጋንኡ ኣብ ባህሪኡ ተወሲኑ ከይተርፍ ብኣርኣይኡን ኣምሳሉን ንሰብ ፈጠሮ። ንሱ ገዛኢ ኣዳም ድማ ተገዛኢ ኮይኑ ክኸይድ ትእዛዝ ሃቦ። ስለዚ ካብዚ እንርድኦ ዕላማ ምፍጣርና ኪንዮ ምስጋና ንእብዚኣብሔር ካልእ ዝኾነ ነገር ኣይተኣዘዝናን። እንተኾነ ወዲ ሰብ ብዘይምእዛዙ ሞተ፡ እግዚኣብሔር ድማ ንውርደቱ ርእዩ ብዝኣተወሉ ቃል መከራ ተቐቢሉ ኣድሓኖ፣ ፍቕሩ ገለጸሉ። ስለዚ ሕጉ ሒዝና መንግስቱ ክንወርስ መዋርስቱ ክንከውን ሰማያዊ ሕጊ ሰርዓልና። ስለዚ ናብ መንግስቱ ንኽንኣቱ ሕጉ ሓሊና፣ ክንከይድ ይግብኣና እዩ።
ኣብ ዓለም’ኳ ንነብር እንተለና ክነብረሉ ዝግብኣና ዘመን ተወሲኑልና እዩ። እዚ ድማ ዘማራይ ቅዱስ ዳዊት ዝበሎ 70 ወይ 80 ዓመታት እዩ ድሕሪ’ዚ ሞት ኣሎ። ግዚኡ ሓልዩ ድማ ኩሉ ሰብ ይመውት። ዓለም ንገዛእ ርእሳ ሓላፊት’ያ! እግዚእእብሔር ኣብቲ ዝመደቦ ግዜ ከሕልፋ እዩ። ስለዚ ኣብ ዓለም እኳ ንነብር እንተለና ግና’ኸ ሓላፊት ምኳና ፈሊጥና ኣጋይሽ ምኳና ክንርዳእ ይግብኣና። እዚ ማለት ጋሻ ኮይኑ ስርሑ ወዲኡ ናብቲ ዝተበገሰሉ ቦታ ከምዝምለስ፡ ንሕናውን ኣብዛ ዓለም ክሳብ ዘለና ዓለም ንዓና መገሻ እያ ናብቲ ዝፈጠረና እምላኽ ኣብቲ ንሱ ዝመደቦ ግዜ ክንምለስ ኢና።ነታ እትመጽእ ዓለም ንምውራስ ነዛ ሕጂ ዘላ ዓለም ኣጋይሽ ምዃና ፈሊጥና ብሓሳብን ብግብርን ካብኣ ምውጻእ የድልየና። ጋሻ ኩሉ ግዜ ነገራቱ ጥርኑፉን ድልውን ከም ዝኾነ ነፍሲ ወከፍና ነፍስና ካብ ስጋና ተፈልያ ናብ ፈጣሪኣ ክሳዕ እትኸይድ ኣጋይሽ ኢና። እዚ ዘረድኣና ከምቲ ጎይታ ዝበሎ “እምበኣርከስ ጎይታኹም በየነይቲ መዓልቲ ከም ዝመጽእ ኣይትፈልጡን ኢኹም እሞ ንቕሑ። ግና’ኸ እዚ ድኣ ኣስተውዕሉ በዓል ቤት በየንይቲ ክፍለ ግዜ ናይ ለይቲ ሰራቒ ከም ዝመጽእ እንተዝፈልጥ ምነቕሐ ኔሩ፡ ቤቱ ክትኩዓት ውን ኣይምሓደጋን ኔሩ (ማቴ፥24፡42-44) ዝበሎ ንሕና ውን ጎይታ ብዘይሓሰብናዮ ግዜ ስለዝመጽእ ነፍስና ብዲያብሎስ ከይትምንጠል ሎሚ ኣጋይሽ ምኳና ኣሚና ነፍስና ንጎይታ ከነግዝኣ ይግባእ። ቅዱስ ጳውሎስ ውን ከምዚ ኢሉ ኣሎ “ንኣዛዚኡ ከሕጉስ ዝደሊ ኣብ ኣገልግሎት ዘሎ ወተሃደር ብኻልእ መነባብሮ ኣይሕለኽን እዩ። ከምኡ ውን እቲ ኣብ ጸወታ ዝወዳደር ከም ሕጊ ጌሩ እንተዘይተወዳዲሩ ኣኽሊል ዓወት ኣይዓትርን እዩ(2ይጢሞ2፡4) ንሕና ውን ንኣዛዚናን ፈጣሪናን ዝኾነ ኣምላኽና ምእንቲ ከነሕጉስ ብሓጢኣት ናይዛ ዓለም ከይተሓለኽና ከም እሙናት ወተሃደራት ኮይና ኣብ ኣገልግሎትና ጸኒዕና ክነብር ይግብኣና። ከመይ ቅዱስ ጳውሎስ ኣኽሊል ዓወት ዝረኸበ ሰናይ ገድሊ ብምግዳሉ፣ ሃይማኖቱ ብምሕላው፣ ጉይኡ ብሕጊ ተቐዳዲሙ ብምውድኡ እዩ። ንሕና ውን ከምዚ እንተጌርና ግሽነትና ብዓወት ክንዛዝም ኢና። ምኽንያቱ ካብ ኣብዚ ዓለም ምንባር ምስ ክርስቶስ ምንባር ስለዝሕሸና።
ቅዱስ ጳውሎስ “ካብዚ ዓለም ተፈልየ ምስ ክርስቶስ ክኸውን ሃረርታይ እዩ” ከም ዝበሎ እዩ(ፊል1፡23)። ቅዱስ ጳውሎስ ነዚ ዝበለ መንነት ዓለም ኣጸቢቑ ስለ ዝፈልጥ እዩ። ስለዚ ኣብ ዓለም እናነበርና ከለና ዓለም ብዝተፈላለየ ማሕለኻታት ሓጢኣት ጌራ ግሽነትና ከተረስዓና፡ ብዝተፈላለዩ ፈተናታት ትፍትነና እያ። እዚ ማለት ንስጋ ብዝምችእ ነገር እዩ። ንሕና ግና መንነታ ፈሊጥና ክንቃለሳ ይግባእ። ቅዱስ ጴጥሮስ “መዓልቲ ጎይታ ከም ሰራቒ ኮይና ክትመጽእ እያ ሽዑ ሰማያት ጥዋዕዋዕ ክብሉ እዮም። ፍጥረት ሰማይ ብሓዊ ክነድድ፣ ምድርን ኩሉ ኣብኣ ዘሎን እውን ክነድድ እዩ። እዚ ኩሉ ከምዚ ኢሉ ዝጠፍእ ካብ ኮነ እንታይ ዝዓይነቶም ሰባት ክትኮኑ ይግበኣኩም(2ጴጥ3፣10-14)ኢሉና ኣሎ። እዚ ዘረድኣና ዓለም ፍጥርቲ፣ ሓላፊት ምዃና ንሕና ግና ዘይትሓልፍ ተስፋ ኣላትና። ነዛ ተስፋ እዚኣ ንምርካብ ክንገብሮ ዝግብኣና ከብርሃልና ከሎ ነታ ኣምላኽ ዝመጸላ መዓልቲ እናተጸበኹም ብቕድስና ሕይወት፡ ብፍርሓት እግዚኣብሔር ክትነብሩ እዩ ዝግብእእኩም ኢሉና ኣሎ። ሽዑ ሰማያት ብሓዊ ክጠፍእ እዩ ንሕና ግና ከምቲ ተስፋኡ ጻድቅ ዝነብረሉ ሓድሽ ሰማይን ሓድሽ ምድርን ንጽበ ኣሎና። ስለዚ ነዚ ሓድሽ ሰማይን ሓድሽ ምድርን ንምውራስ ሎሚ ዓለም ሓላፊት ምኳና ፈሊጥካ ጋሻ ኮይንካ ምንባር የድሊ። ምኽንያቱ ንኣቦና ኣዳም ናብ ሞት ዘብጽሖ ዘይምእዛዝ እዩ። ንዓና ውን እንተዘይተኣዚዝና ዝረኸብና ሞት እዩ።
ኣቦና ኣብርሃም ንእግዚኣብሔር ብፍጥረቱ ምስ ረኸቦ ውጻእ ተባሂሉ ካብ ዝተኣዘዘሉ ንድሕሪት ኣይበለን። ቤቱን ንብረቱን ኣብ ቅድሚ እቲ ዝጸውዖ ኣምላኽ ዋጋ ከምዘይብሉ ፈሊጡ ኣምላኽ ድማ ካብኡ ዝበልጽ ሰማያዊ ክብሪ ከምዝህቦ ተረዲኡ ብእምነት ወጸ። ኣብ ዓለም ንጣዕሚ ስጋይ ዝኸውን ቤት ክሰርሕ ከይበለ ኣብ ልቡ ብፍጹም እምነት ቤት ኣምላኽ ብምስራሕ ብግብርን ብእምነትን ኣገልገለ።ኣብቲ ተስፋ ዘይነበረሉ ተስፋ ገበረ፡ ጸንዐ፡ ኣብ መንፈሳውን ማሕበራውን ኣገልግሎት ብዝነበሮ ኣገልግሎት ፈተና’ኳ እንተመጾ ጸንዐ በዚ ድማ ንስላሴ ኣብ ቤቱ ተቐበለ።ኣነ ሓምኹሽትን ሓመድን እናበለ ንገዛእ ርእሱ ኣብ ትሕቲ ፈጣሪ ትሕት ብምባል ክብሪ ሃበ።በዚ ድማ ኣብ ቅድሚ እግዚኣብሔር ክብሪ ረኸበ። ከምቲ ኣብ ምድሪ ከሎ ዝገብሮ ዝነበረ ኣገልግሎት ምቕባል ኣጋይሽ ኣብ ሰማይ ድማ ተቐባል ኣጋይሽ ኮነ(ሉቃ 16፡19-20፣ ዘፍ18፡18-21፣ ዘፍ12፡1)። እዚ ኩሉ ኣብርሃም ኣብ ዓለም ጋሻ ምዃኑ ምፍላጡ እዩ።
ቅዱሳን ውን ዓለም ንዓኣቶም ዘይትበቅዕ ምዃና ስለዝፈለጡ ካብኣ ብሓሳብን ብግብርን ብምውጻእ ንዝወረዶም መግረፍቲ ብምዕጋስ ብዳርባ እምኒ ዝተቐትሉ፡ ብመጋዝ ዝተተርተሩ፡ ተሰይፎም ዝሞቱ፡ ኣጎዛ ኣባጊዕን ዲኖ ኣጣልን ዝተኸድኑ፡ ዝሰኣኑ፡ ዝጸበቦም፡ ሓሳረ መከራ ዝጸገቡ ኣብ ምድረበዳን እምባታትን ኣብ በዓትታትን ጎዳጉድን ምድርን ኮለል ዝበሉ ካብ ሓላፊ ጣዕሚ ዓለም ዘይሓልፍ ጣዕሚ መንግስተ ሰማያት ስለዝመረጹ እዩ። ካብ ኣብ ማሕበረ ረሲኣን ኣብ ማሕበረ ቅዱሳን ስለዝመረጹ እዮም።ንሕና ውን ኣብ መሰረት ነቢያትን ሓዋርያትን ዝተሰረትና ደቂ ዓዶም ንቕዱሳን ካብ ኮና ኣሰሮም ክንስዕብ ይግብኣና። ምኽንያቱ ንኣምላኽ ዝርእይዎ ንጹሃት ልቢ እዮም። ገበርቲ ምሕረት፣ስለጽድቂ ዝስደዱ፣ዝጠምዩ፣ዝዓርቁ፣ንመግረፍቲ ኮነ ላግጺ ኣሜን ኢሎም ብምቕባል ክሳዕ መወዳእታ ዝዕገሱ፣ከም ኣቦና እዮብ እግዚኣብሔር ሃበ እግዚኣብሔር ወሰደ ኢሎም ዘመስግኑ ከምቲ ካብ ማህጸን ኣደይ ጥርሐይ’የ ዝተወለድኩ ናብ መቓብር ውን ጥርሐይ እየ ዝኸይድ ናብ ዓለም ዘምጻእክዎ የለን ሒዘዮ ዝኸይድ ውን የለን ዝብል ቃል ተረዲኦም ምምጽኦምን ምኻዶምን ፈሊጦም ሕይወቶም ዘዳለዉ እዮም።ምኽንያቱ እግዚኣብሔር ነቲ ዝመደቦ ኣብቲ ዝመደቦ ግዜ ከይገብሮ ዝኽልክሎ የለን።
እምበኣር ነፍሲ ወከፍና ከምቲ ኣብ ሓንቲ ሃገር ግብኡ ዘይገበረ መሰሉ ዘይረክብ ንሕና ውን ኣብታ ትመጽእ ሰማያዊት ሃገርና ግቡእና ረኺብና ንምእታው ሰማያዊ ክብሪ፣ ኣኽሊል ዓወት ንምዕታርን ኣብ ጉባኤ ቅዱሳን ንምድማርን እዚ ሎሚ ኣብ ዓለም ኣብ ሓጺር ናይ ግሽነት ዘመና እንገብሮ ስራሕ ኣብ እዋን ፍርዲ ሚዛና እዩ። ኣብ መጽሓፍ ቅዱስ እንምልከቶ ታሪኽ ናይ ኣቦና ዮሴፍ እዩ እግዚኣብሔር ንዝገለጸሉ ሕልሚ ብምዝራቡ ኣሕዋቱ ኣብ ልዕሊኡ ጽልኢ ኣሕደሩ። መግቢ ሒዝሎም ምስ መጸ ውን ብቕንኢ ኣብ ልዕሊኡ ክፉእ ብምሕሳብ ናብ ግብጻውያን ከምዝሽየጥ ተጌሩ እዩ። ኣምላኽ ግና ዑቑባ ናይ ሰደተኛታት ስለዝኾነ ኣዕቚብዎ። ዋላ’ኳ ኣብዘይዓዱ እንተተሰደደ ኣብዘይ “ዓደይ እየ ዘለኹ” ኢሉ ግና ንኣምላኹ ኣይረሰዐን፣ኣምላኽ ውን ካብኡ ኣይተፈልየን እኳ ድኣ ኣብ ኩላ ግብጺ ልዕል ኣበሎ። በዚ መንጽር እዚ ዮሴፍ ውን ንእምነቱ ዝፈታተን ናይ ዝሙት ፈተና እኳ እንተመጾ ንእግዚኣብሔር ብምፍራሕ ብትዕግስቲ ሓለፎ። ከም ሳዕቤኑ ውን ናብ ቤት ማእሰርቲ ከምዝኣቱ እኳ እንተተገብረ፡ ኣዒንቲ እግዚኣብሔር ናብ ቅዱሳኑ፡ ኣእዛኑ ድማ ናብ ጸሎቶም ከም ምዃኑ መጠን፡ እግዚኣብሔር ካብ ቤት ማእሰርቲ ከም ዝወጽእ ገበረ። ስለዚ ንሕና ውን ኣብ ዝሃለና ንሃሉ ወላ ብስጋ ንሰደድ፡ ካብ ኣምላኽ ከይተፈለና ሕጉ እንተሓለና ብስጋን ብነፍስን ከም ዝምግበና፡ ካብ መከራን ሽግርን ከም ዘናግፈና ተረዲእና ንዮሴፍ መሲልና ዘመን ግሽነትና ብሰናይ ክንዛዝሞ ይግብኣና።
እስራኤል ዘስጋ ኣብ ምድሪ ስደት ኣብ ዝነበርሉ ግዜ ብዙሕ መከራን ስቓይን ረኺቦም እዮም። ግና’ኸ መከራኦምን ግፍዖምን ኣብ ቅድሚ እግዚእብሔር በጺሑ። ኣምላኽ ድማ ብዝኣተዎ ኪዳን መሰረት፡ ብመሪሕነት ነቢይ ሙሴ ትእምርትን ተኣምራትን ብምግባር ንባሕሪ ኤርትራ ከፊሉ ኣውጽኦም። ሙሴ ድሕሪ ምሟቱ ድማ ብኢያሱ ጌሩ ንዮርዳኖስ ከፊሉ፡ ቀጽሪ እያሪኮ ኣፍሪሱ፡ ናብ ምድሪ ርስቲ ኣእተዎም ዕረፍቲ ድማ ረኸቡ። ንሕና ውን ብሓቂ እስራኤል ዘነፍስ ከም ምኳና መጠን ኣብዛ ዓለም መከራ ኣሎና። ምኽንያቱ ጎይታ ባዕሉ “ኣብ ዓለም ጸበባ ኣለኩም፡ ኣጀኹም ግና ኣነ ንዓለም ስዒረያ እየ”(ዮሓ16፡33) ከም ዝበለና፡ በቲ ንሱ ዝህበና ሓይሊ ንዓለም ከም እንስዕራ የረድኣና። ምኽንያቱ ካብ ኣምላኽ ዝተወልደ ዘበለ ንዓለም ይስዕራ እዩ’ሞ ንሕና ከም እሙናት ውሉድ ኮይና ኣብ ግዜ መከራና ንፈጣሪና ክንእዘዝ ይግበኣና።
ንሱ ድማ ኩሉ ግዜ ብዓይኑ ክጥምተና ብእዝኑ ውን ክሰሞዓና እዩ (1ይጴጥ3፡12)። ንሙሴ ኮነ ንኢያሱ ዝመስሉ ቅዱሳን ጌሩ ካብዛ ባሕሪ ሓጢኣት ዝኾነት ዓለም ኣሳጊሩ፡ ንጎቦ ሓጢኣትና ብንስሓ ኣፍሪሱ ናብታ ተስፋ እንገብረላ መንግስቱ ከእትወና እዩ። ስለዚ ሎሚ ኣብዛ ኣጋይሽ ኮይና እንነብረላ ዘለና ዓለም ናብታ ተስፋ እንገብረላ ክንሰጋገር ግሽነትና ብዝግባእ ክንዛዝሞ ይግብኣና።
ብሓፈሻ ቅዱስ ጴጥሮስ “ኣብ ዘመን ግሽነትኩም ብፍርሓት ንበሩ” ኢሉ ዝመሃረና፡ ዓለም ከም እትሓልፍ ንሕና ግና ከምዘይንሓልፍ፡ ግናኸ ሎሚ እዚ ኣብ ዓለም እንገብሮ ኣገልግሎት ናብታ ዘይትሓልፍ መንግስቱ ንምእታው ወሳኒ ምዃኑ እዩ ። እዚ ስለዝኾነ ድማ ኩሉ ግዜ ጎይታ ዝመጸላ መዓልቲ ስለዘይንፈልጣ ድልዋት ክንከውን ይግብኣና። ጎይታ ብቓሉ ከምዚ ክብል ተስፋ ሂቡና ኣሎ። “ ብኣቦ እመኑ፡ ብኣይውን እመኑ ኣብ ቤት ኣቦይ ብዙሕ ማሕደር ኣሎ። እንተዘይህሉ ግና ምነገርክኹም ኔረ ሕጂ ግና ስፍራ ከዳልወልኩም እኸይድ ኣለኹ ከይደ ስፍራ ምስ ኣዳለኹልኩም ኣብቲ ኣነ ዘዳኹዎ ንስኻትኩም ውን ኣብኡ ምእንቲ ክትህልዉ ተመሊሰ ክመጽእ እየ እሞ ምሳይ ክወስደኩም እየ ኢሉና። እዚ ማለት ጎይታ ካብዛ ሓላፊት ዓለም ናብታ ዘይትሓልፍ ዓለም ከም ዝወስደና ዝሃበና እሙን ተስፋ እዩ። ክሳዕ ሽዕኡ ግና ከምቲ ጎይታ ብኽብሪ ክዓርግ ከሎ ንሓዋርያት ዝበሎም “ካብ ሰማይ ሓይሊ ክሳዕ ትለብሱ ካብ ኢየሩሳሌም ከይትወጹ” ዝበሎም ንሕና ውን ተመሊሱ ክሳዕ ዝወስደና ካብታ ምሳሌ ሰማያዊት ኢየሩሳሌም ዝኾነት ቤተክርስቲያን ክንወጽእ ኣይግብኣናን። ምኽንያቱ ካብ ኢየሩሳሌም ምስ እንወጽእ ሞት ኣሎ። ንኣብነት ኣብ ሉቃ 10፡30-37 ዘሎ ሕያው ቃል ምስ እንምልከት ጎይታ ብምሳሌ ክምህር ከሎ “ሓደ ሰብኣይ ካብ ኢየሩሳሌም ናብ ኢያሪኮ ክወርድ ከሎ ኣብ ኢድ ከተርቲ ወደቐ ንሳቶም ክኣ ገፈፍዎን ከትከትዎን። ኣይምዉት ኣይስሩር ጌሮም ክኣ ግዲፎምዎ ከዱ። ሓደ ካህን በታ መገዲ እቲኣ ብወዝቢ ክወርድ ከሎ ርእዩ ጎስይዎ ሓለፈ። ከምኡ ድማ ሓደ ሌዋዊ ኣብታ ቦታ እቲኣ ምስ በጽሐ ርእዩ ጎስይዎ ሓለፈ። ሓደ ሳምራዊ ሓላፊ መገዲ ግና ናብኡ ቀሪቡ ኣቑሳሉ ሰፈፈሉ። ዘይትን ወይንን ክኣ ኣፍሰሰሉ። ኣብ ኣድጉ ኣወጢሑ ውን ናብ ማሕደር ኣጋይሽ ወሲዱ ተኸናኸኖ። ንጽባሒቱ ድማ ክልተ ዲናር ኣውጺኡ ነቲ ሓላዊ ማሕደር ኣጋይሽ ሃቦ እሞ “ተኸናከኖ፡ ንዕኡ ኢልካ ዘጥፋእካዮ ዘበለ ክኣ ምስ ተመልስኩ ክፈድየካ እየ በሎ”። ስለዚ ካብዚ እንግንዘቦ ንሕና ውን ካብታ ኣብኣ ክንቀውም ዝተኣዘዘና ቤተክርስቲያን እንተወጺእና ብርጉማት ኣጋንንቲ፡ ብሓጢኣት ከም እንኽትከት እዩ። እንተኾነ ኣብ እንወጸሉ ውን ጌጋና ፈሊጥና ከምቶም ናይ ኤማሁስ መንገደኛታት እንተድኣ ናብ ቤተክርስቲያን ተመሊስና ክርስቶስ ንስሓና ተቐቢሉ ከይንዓቐ ንናይ ሓጢኣት ቁስልና ብዘይቲ ምሕረቱ ክሰፈልና እዩ። ኣብ መወዳእታ ውን ተቐባል ኣጋይሽ ዝኾነ ኣቦና ኣብርሃም ናብ ዘለዎ ማሕደር ኣጋይሽ ዝኾነት መንግስቱ ክወስደና እዩ። ስለዚ ክሳዕ ሽዕኡ ግና ኣጋይሽ ምዃና ፈሊጥና ትእዛዙ ኣኽቢርና ኣብ ኢየሩሳሌም ክንነብር ይግብኣና።
ስለዚ ኣብዛ ዘለናያ ዓለም ዕድመና ሓጺር ምዃኑ ፈሊጥና ኣብታ ልቢ ወዲ ሰብ ዘይሓለና ብዓይኒ ሰብ ዘይተራእየት፡ ብእዝኒ ወዲ ሰብ ዘይተሰምዐት ናይ ዘለዓለም ቤት ክንኣቱ ሎሚ ድምጺ ኣምላኽ ሰሚዕና ግሽነትና ብዝግባኣ ክንፍጽም ይግብኣና (1ይቆሮ 2፡9። ቅዱስ ጴጥሮስ ኣብዚ ኢሉና ዘሎ መልእኽቲ ልዕል ኢልና ምስ እነንብብ ከምዚ ይብል፥ እቲ ንስኻትኩም ኣብ ጸሎት ኣቦ ኢልኩም እትጽውዕዎ ንነፍሲወከፍ ከከም ግብሩ ብዘይ ኣድልዎ ስለዝፈርድ ኣብ ዘመን ግሽነትኩም ብፍርሓት ንበሩ ኢሉና ኣሎ። ካብዚ እንርድኦ ድማ እግዚኣብሔር ቅኑዕ ፈራዲ እዩ ንነፍሲወከፍ ድማ በዚ ኣብ ግሽነት ዘመኑ ዝፍጽሞ ኣገልግሎት ከም ዝፈድዮ እዩ። ባዕሉ ጎይታ ኣብ ማቴ3፡12 “ንሱ ዓውዱ ዘጽርየሉ መስአ ኣብ ኢዱ ዝሓዘ እዩ ስርናዩ ናብ ቆፍኡ ክእክብ፡ ነቲ ሓሰር ግና ብዘይጠፍእ ሓዊ ከንድዶ እዩ” ኢሉ ኣሎ። ሓዋርያ ቅዱስ ጳውሎስ ውን ኣብ 2 ቆሮ 5፡9-10 “ነፍሲወከፍ ሰብ ነቲ ኣብ ምድሪ ከሎ ዝገበሮ ሰናይ ኮነ እከይ ምእንቲ ክቕበል ኣብ ቅድሚ መንበር ፍርዲ ክርስቶስ ብግዲ ክቐርብ እዩ”። ኣብ ራእይ 22፡12 ውን “እንሆ ቀልጢፈ እመጽእ ኣለኹ ሽዕኡ ንነፍሲወከፍ ሰብ ከከም ግብሩ ክፈድዮ ዓስቡ ኣብ ኢደይ ኣሎ” ኢሉና ኣሎ። ስለዚ ዓስብና ሽዕኡ እንታይ ከም ዝኽወን ብሎሚ እዩ ዝውሰን። እምበኣር ክሳዕ እታ ፈጣሪ ዝመጸና፡ ብጽድቂ ክነብር ይግብኣና ምኽንያቱ ናይ ዓለም ነገር ሓላፊ ስለዝኾነ ነቲ ዘይሓልፍ ክንርኢ ይግብኣና። ቅዱስ ጳውሎስ ኣብ2ቆሮ4፡17“እዚ ቀልጢፉ ዝሓልፍ ፈኲስ ዝኾነ ጸበባና ክኣ ካብ ኩሉ ዝበልጽ መዘና ዘይብሉ ዘለዓለማዊ ክብሪ የውህበና ኣሎ። እቲ ዝርአ ሓላፊ እዩ እቲ ዘይርአ ግና ዘለዓለማዊ እዩ። ንሕና ከኣ ነቲ ዝረአ ዘይኮነስ ናብቲ ዘይርአ ኢና እንጥምት” ኢሉና ኣሎ። ብተወሳኺ’ውን ኣብ 2ቆሮ 5፡1-2 “እዛ ድንኳን ዝኾነት ግዝያዊት ሰብነትና ማለት ስጋና እንተፈረሰት ካብ ኣምላኽ ብኢድ ሰብ ዘይትሃንጸት ሕንጻ ናይ ዘለዓለም ቤት ኣብ ሰማያት ከም ዘላትና ንፈለጥ ኢና። ሰማያዊት ቤትና ክሳዕ እንለብስ ግና ብሃንቀውታ ዓንገረር ንብል ኣለና። እምበኣር ነዛ እንነብረላ ዘለና ዓለም ብዝግባእ መንነታ ፈሊጥና ካብ ኽብሪ ዓለም ኽብሪ ኣምላኽ፡ ካብ ሓላፊ ነገር ዘይሓልፍ፡ ካብ ስጋዊ መንፈሳዊ፡ ካብ መግቢ ስጋ መግቢ ነፍሲ፡ ካብ በረኸተ ስጋ በረኸተ ነፍሲ ክንምነ ይግበኣና። ቅዱስ ጳውሎስ ኣብ ገላ 1፡10 “ናይ ሰብ ምስጋና እንተዝደልስ ወይ ድማ ንሰብ ከሕጉስ እንተዝብልስ ባርያ ክርስቶስ ኣይምኾንኩን” ኢሉና ኣሎ። ኣብ ፊል 3፡7-17 እውን “ነቲ ንዓይ ረብሓ ዝነበረ ምእንቲ ክርስቶስ ኢለ ከም ክሳራ እቆጽሮ ኣለኹ። ምእንትኡ ክብል ኩሉ እስእን ኣለኹ፡ ንዕኡ ክረክብ ምስኡ ክኸውን ከኣ ከም ጉሓፍ ይቆጽሮ ኣለኹ። ስለዚ ነቲ ድሕረይ ዘሎ እና ረሳዕኩ ናብቲ ኣብ ቅድመይ ዘሎ ኣና ተመጣጠርኩ ናብቲ ሕንጹጽ ዕላማ ኣቢለ ናብቲ ዓስቢ ዓወት ናይ ሰማይ ጽውዓ ኣምላኽ ብክርስቶስ እጎዪ ኣለኹ።
እምበኣር ፍጹማት ዘበልና ኩልና ነዚ ንሕሰብ በቲ በጺሕናዮ ዘለና መጠን ንጽናዕ፡ ኣሕዋተየ ንዓይ ምሰሉ ነቶም በቲ ዝሃብናኩም ኣርኣያ ዝነበሩ ከኣ ኣስተውዕልሎም” ኢሉና ኣሎ። ስለዚ ናትና ዕዮ ነዚ ነገር እዚ ጌርና ንቅዱስ ጳውሎስ መሲልና ምኻድ እዩ። እምበኣር ንሓዋርያት ተኸቲልና፡ ናይ ሰማዕታት ናይ ጻድቃን ሕይወት እናዘከርና ነታ ጎይታ ዝመጸላ መዓልቲ ስለ ዘይንፈልጣ በትሪ መስቀልና ኣብ ኢድና ሒዝና፡ ስጋኡን ደሙ እና ተመግብና ጫማና ወዲና (ወንጌል ተማሂርና) ሕቆና ተዓጢቕና (ንጽህና ሒዝና) ንነፍስና እና መርመርና ካብ ኢየሩሳሌም ከይወጻእና፡ ዕርፊ መስቀሉ ሒዝና፡ ንድሕሪት ከይጠመትና፡ ንመዓልቲ ጎይታ እናተጸበና፡ ናይዛ ዓለም ግሽነትና ክንፍጽም ኣብ ዘመን ግሽነትና ብፍርሃት ክነብር ይግብኣና።
ስብሓት ለእግዝኣብሔር
ወለወላዲቱ ድንግል
ወለመስቀሉ ክቡር
ኣሜ!!!
“ኣብ ዘመን ግሽነትኩም ብፍርሃት ንበሩ”(1ጴጥ 1፡17)
ነዚ ጽሑፍ’ዚ ጽሒፉልና ዘሎ ሓዋርያ ቅዱስ ጴጥሮስ እዩ። ናይ’ዚ ጽሑፍ’ዚ ምኽንያት ድማ ነቶም ብክርስቶስ ዝኣመኑ እሞ ኣብ መከራን ሰደትን ዝነበሩ ንዝበጽሖም መከራን ሽግርን ካብ ጎይታ ተማሂሮም ምእንቲ ክጸንዑን ክዕገሱን፡ በዚ መንጽር ድማ ጎይታ ዋጋኦም ከምዘየጥፍኣሎም ንምጽንናዕ እዩ።
ብሓፈሻ ቅዱስ ጴጥሮስ “ኣብ ዘመን ግሽነትኩም ብፍርሃት ንበሩ” ክብለና ከሎ ብዛዕባ ኣብ ዓለም ብስጋ እንነብረሉ ዘመን ዝተወሰነ ከም ዝኾነ፡ ብድሕሪኡ ግና ናብ ካልእ ከም እንኸይድ ዘብርህ እዩ። ንኣብነት ሓደ ሰብ ካብ ሓደ ቦታ ናብ ካልእ ቦታ ኣብ ዝገሸሉ ግዜ ንመገሻኡ ዘድልዮ ነገር ጠርኒፉ ብምኻድ ነቲ ዝተመደበ ነገር ምስ ፈጸመ ድማ ናብ ዝነበሮ ቦታ ይምለስ። ኣብ መገሻኡ ዘውትር ሓሳቡ ብዛዕባ እቲ ዝተመደበ ስራሕን ብዛዕባ እቲ ቀዋሚ መንበሪኡን እዩ። በዚ ድማ ኩሉ ግዜ ኩሉ ነገራቱ ጥርኑፍ እዩ። በዚ መንጽር እዚ ክርአ ከሎ ድማ ስጋውን መንፈሳውን ግሽነት ኣሎ። ስጋዊ ግሽነት ብዛዕባ ንስጋኻ ከርብሓካ ኢልካ እትገብሮ ካብ ተኣዛዝነት ፈጣሪ ወጻኢ ዝኾነ ሕይወት እዩ። መንፈሳዊ ግሽነት ግና ስጋ ናብ ሓመድ ነፍሲ ድማ ናብ ፈጣሪኣ ከም እትምለስ (መክ 12፡7) ፈሊጥካ ስለነፍስኻ ሓሲብካ ዕላማ ናይ ምፍጣርካ ተረዲእካ ንዘለካ ናይ ዓለም ናብራ ሓጺር ምዃኑ ብዝግባእ ተረዲእካ ንኣምላኽ እናተኣዘዝካ ሕጉ እናሓለኻ መንነትካ ፈሊጥካ እትነብሮ ዋጋ ዘለዎ ግሽነት እዩ። ሓዋርያ ቅዱስ ጳውሎስ ናብ ቆሮንቶስ ኣብ ዝለኣኾ መልእኽቱ ከምዚ ይብል “እቲ ዘመን ሓጺር እዩ፡ ንብረት እዛ ዓለም እዚኣ ሓላፋይ እዩ እሞ እቶም ብናብራ እዛ ዓለም እዚኣ ዝጥቀሙ ብእኡ ከም ዘይጥቀሙ ኮይኖም ይንበሩ” (1ቆሮ፥7፡29-31) ኢሉና ኣሎ። እግዚኣብሔር ብባህሪኡ ምስጉን እዩ እንተኾነ ግና ምስጋንኡ ኣብ ባህሪኡ ተወሲኑ ከይተርፍ ብኣርኣይኡን ኣምሳሉን ንሰብ ፈጠሮ። ንሱ ገዛኢ ኣዳም ድማ ተገዛኢ ኮይኑ ክኸይድ ትእዛዝ ሃቦ። ስለዚ ካብዚ እንርድኦ ዕላማ ምፍጣርና ኪንዮ ምስጋና ንእብዚኣብሔር ካልእ ዝኾነ ነገር ኣይተኣዘዝናን። እንተኾነ ወዲ ሰብ ብዘይምእዛዙ ሞተ፡ እግዚኣብሔር ድማ ንውርደቱ ርእዩ ብዝኣተወሉ ቃል መከራ ተቐቢሉ ኣድሓኖ፣ ፍቕሩ ገለጸሉ። ስለዚ ሕጉ ሒዝና መንግስቱ ክንወርስ መዋርስቱ ክንከውን ሰማያዊ ሕጊ ሰርዓልና። ስለዚ ናብ መንግስቱ ንኽንኣቱ ሕጉ ሓሊና፣ ክንከይድ ይግብኣና እዩ።
ኣብ ዓለም’ኳ ንነብር እንተለና ክነብረሉ ዝግብኣና ዘመን ተወሲኑልና እዩ። እዚ ድማ ዘማራይ ቅዱስ ዳዊት ዝበሎ 70 ወይ 80 ዓመታት እዩ ድሕሪ’ዚ ሞት ኣሎ። ግዚኡ ሓልዩ ድማ ኩሉ ሰብ ይመውት። ዓለም ንገዛእ ርእሳ ሓላፊት’ያ! እግዚእእብሔር ኣብቲ ዝመደቦ ግዜ ከሕልፋ እዩ። ስለዚ ኣብ ዓለም እኳ ንነብር እንተለና ግና’ኸ ሓላፊት ምኳና ፈሊጥና ኣጋይሽ ምኳና ክንርዳእ ይግብኣና። እዚ ማለት ጋሻ ኮይኑ ስርሑ ወዲኡ ናብቲ ዝተበገሰሉ ቦታ ከምዝምለስ፡ ንሕናውን ኣብዛ ዓለም ክሳብ ዘለና ዓለም ንዓና መገሻ እያ ናብቲ ዝፈጠረና እምላኽ ኣብቲ ንሱ ዝመደቦ ግዜ ክንምለስ ኢና።ነታ እትመጽእ ዓለም ንምውራስ ነዛ ሕጂ ዘላ ዓለም ኣጋይሽ ምዃና ፈሊጥና ብሓሳብን ብግብርን ካብኣ ምውጻእ የድልየና። ጋሻ ኩሉ ግዜ ነገራቱ ጥርኑፉን ድልውን ከም ዝኾነ ነፍሲ ወከፍና ነፍስና ካብ ስጋና ተፈልያ ናብ ፈጣሪኣ ክሳዕ እትኸይድ ኣጋይሽ ኢና። እዚ ዘረድኣና ከምቲ ጎይታ ዝበሎ “እምበኣርከስ ጎይታኹም በየነይቲ መዓልቲ ከም ዝመጽእ ኣይትፈልጡን ኢኹም እሞ ንቕሑ። ግና’ኸ እዚ ድኣ ኣስተውዕሉ በዓል ቤት በየንይቲ ክፍለ ግዜ ናይ ለይቲ ሰራቒ ከም ዝመጽእ እንተዝፈልጥ ምነቕሐ ኔሩ፡ ቤቱ ክትኩዓት ውን ኣይምሓደጋን ኔሩ (ማቴ፥24፡42-44) ዝበሎ ንሕና ውን ጎይታ ብዘይሓሰብናዮ ግዜ ስለዝመጽእ ነፍስና ብዲያብሎስ ከይትምንጠል ሎሚ ኣጋይሽ ምኳና ኣሚና ነፍስና ንጎይታ ከነግዝኣ ይግባእ። ቅዱስ ጳውሎስ ውን ከምዚ ኢሉ ኣሎ “ንኣዛዚኡ ከሕጉስ ዝደሊ ኣብ ኣገልግሎት ዘሎ ወተሃደር ብኻልእ መነባብሮ ኣይሕለኽን እዩ። ከምኡ ውን እቲ ኣብ ጸወታ ዝወዳደር ከም ሕጊ ጌሩ እንተዘይተወዳዲሩ ኣኽሊል ዓወት ኣይዓትርን እዩ(2ይጢሞ2፡4) ንሕና ውን ንኣዛዚናን ፈጣሪናን ዝኾነ ኣምላኽና ምእንቲ ከነሕጉስ ብሓጢኣት ናይዛ ዓለም ከይተሓለኽና ከም እሙናት ወተሃደራት ኮይና ኣብ ኣገልግሎትና ጸኒዕና ክነብር ይግብኣና። ከመይ ቅዱስ ጳውሎስ ኣኽሊል ዓወት ዝረኸበ ሰናይ ገድሊ ብምግዳሉ፣ ሃይማኖቱ ብምሕላው፣ ጉይኡ ብሕጊ ተቐዳዲሙ ብምውድኡ እዩ። ንሕና ውን ከምዚ እንተጌርና ግሽነትና ብዓወት ክንዛዝም ኢና። ምኽንያቱ ካብ ኣብዚ ዓለም ምንባር ምስ ክርስቶስ ምንባር ስለዝሕሸና።
ቅዱስ ጳውሎስ “ካብዚ ዓለም ተፈልየ ምስ ክርስቶስ ክኸውን ሃረርታይ እዩ” ከም ዝበሎ እዩ(ፊል1፡23)። ቅዱስ ጳውሎስ ነዚ ዝበለ መንነት ዓለም ኣጸቢቑ ስለ ዝፈልጥ እዩ። ስለዚ ኣብ ዓለም እናነበርና ከለና ዓለም ብዝተፈላለየ ማሕለኻታት ሓጢኣት ጌራ ግሽነትና ከተረስዓና፡ ብዝተፈላለዩ ፈተናታት ትፍትነና እያ። እዚ ማለት ንስጋ ብዝምችእ ነገር እዩ። ንሕና ግና መንነታ ፈሊጥና ክንቃለሳ ይግባእ። ቅዱስ ጴጥሮስ “መዓልቲ ጎይታ ከም ሰራቒ ኮይና ክትመጽእ እያ ሽዑ ሰማያት ጥዋዕዋዕ ክብሉ እዮም። ፍጥረት ሰማይ ብሓዊ ክነድድ፣ ምድርን ኩሉ ኣብኣ ዘሎን እውን ክነድድ እዩ። እዚ ኩሉ ከምዚ ኢሉ ዝጠፍእ ካብ ኮነ እንታይ ዝዓይነቶም ሰባት ክትኮኑ ይግበኣኩም(2ጴጥ3፣10-14)ኢሉና ኣሎ። እዚ ዘረድኣና ዓለም ፍጥርቲ፣ ሓላፊት ምዃና ንሕና ግና ዘይትሓልፍ ተስፋ ኣላትና። ነዛ ተስፋ እዚኣ ንምርካብ ክንገብሮ ዝግብኣና ከብርሃልና ከሎ ነታ ኣምላኽ ዝመጸላ መዓልቲ እናተጸበኹም ብቕድስና ሕይወት፡ ብፍርሓት እግዚኣብሔር ክትነብሩ እዩ ዝግብእእኩም ኢሉና ኣሎ። ሽዑ ሰማያት ብሓዊ ክጠፍእ እዩ ንሕና ግና ከምቲ ተስፋኡ ጻድቅ ዝነብረሉ ሓድሽ ሰማይን ሓድሽ ምድርን ንጽበ ኣሎና። ስለዚ ነዚ ሓድሽ ሰማይን ሓድሽ ምድርን ንምውራስ ሎሚ ዓለም ሓላፊት ምኳና ፈሊጥካ ጋሻ ኮይንካ ምንባር የድሊ። ምኽንያቱ ንኣቦና ኣዳም ናብ ሞት ዘብጽሖ ዘይምእዛዝ እዩ። ንዓና ውን እንተዘይተኣዚዝና ዝረኸብና ሞት እዩ።
ኣቦና ኣብርሃም ንእግዚኣብሔር ብፍጥረቱ ምስ ረኸቦ ውጻእ ተባሂሉ ካብ ዝተኣዘዘሉ ንድሕሪት ኣይበለን። ቤቱን ንብረቱን ኣብ ቅድሚ እቲ ዝጸውዖ ኣምላኽ ዋጋ ከምዘይብሉ ፈሊጡ ኣምላኽ ድማ ካብኡ ዝበልጽ ሰማያዊ ክብሪ ከምዝህቦ ተረዲኡ ብእምነት ወጸ። ኣብ ዓለም ንጣዕሚ ስጋይ ዝኸውን ቤት ክሰርሕ ከይበለ ኣብ ልቡ ብፍጹም እምነት ቤት ኣምላኽ ብምስራሕ ብግብርን ብእምነትን ኣገልገለ።ኣብቲ ተስፋ ዘይነበረሉ ተስፋ ገበረ፡ ጸንዐ፡ ኣብ መንፈሳውን ማሕበራውን ኣገልግሎት ብዝነበሮ ኣገልግሎት ፈተና’ኳ እንተመጾ ጸንዐ በዚ ድማ ንስላሴ ኣብ ቤቱ ተቐበለ።ኣነ ሓምኹሽትን ሓመድን እናበለ ንገዛእ ርእሱ ኣብ ትሕቲ ፈጣሪ ትሕት ብምባል ክብሪ ሃበ።በዚ ድማ ኣብ ቅድሚ እግዚኣብሔር ክብሪ ረኸበ። ከምቲ ኣብ ምድሪ ከሎ ዝገብሮ ዝነበረ ኣገልግሎት ምቕባል ኣጋይሽ ኣብ ሰማይ ድማ ተቐባል ኣጋይሽ ኮነ(ሉቃ 16፡19-20፣ ዘፍ18፡18-21፣ ዘፍ12፡1)። እዚ ኩሉ ኣብርሃም ኣብ ዓለም ጋሻ ምዃኑ ምፍላጡ እዩ።
ቅዱሳን ውን ዓለም ንዓኣቶም ዘይትበቅዕ ምዃና ስለዝፈለጡ ካብኣ ብሓሳብን ብግብርን ብምውጻእ ንዝወረዶም መግረፍቲ ብምዕጋስ ብዳርባ እምኒ ዝተቐትሉ፡ ብመጋዝ ዝተተርተሩ፡ ተሰይፎም ዝሞቱ፡ ኣጎዛ ኣባጊዕን ዲኖ ኣጣልን ዝተኸድኑ፡ ዝሰኣኑ፡ ዝጸበቦም፡ ሓሳረ መከራ ዝጸገቡ ኣብ ምድረበዳን እምባታትን ኣብ በዓትታትን ጎዳጉድን ምድርን ኮለል ዝበሉ ካብ ሓላፊ ጣዕሚ ዓለም ዘይሓልፍ ጣዕሚ መንግስተ ሰማያት ስለዝመረጹ እዩ። ካብ ኣብ ማሕበረ ረሲኣን ኣብ ማሕበረ ቅዱሳን ስለዝመረጹ እዮም።ንሕና ውን ኣብ መሰረት ነቢያትን ሓዋርያትን ዝተሰረትና ደቂ ዓዶም ንቕዱሳን ካብ ኮና ኣሰሮም ክንስዕብ ይግብኣና። ምኽንያቱ ንኣምላኽ ዝርእይዎ ንጹሃት ልቢ እዮም። ገበርቲ ምሕረት፣ስለጽድቂ ዝስደዱ፣ዝጠምዩ፣ዝዓርቁ፣ንመግረፍቲ ኮነ ላግጺ ኣሜን ኢሎም ብምቕባል ክሳዕ መወዳእታ ዝዕገሱ፣ከም ኣቦና እዮብ እግዚኣብሔር ሃበ እግዚኣብሔር ወሰደ ኢሎም ዘመስግኑ ከምቲ ካብ ማህጸን ኣደይ ጥርሐይ’የ ዝተወለድኩ ናብ መቓብር ውን ጥርሐይ እየ ዝኸይድ ናብ ዓለም ዘምጻእክዎ የለን ሒዘዮ ዝኸይድ ውን የለን ዝብል ቃል ተረዲኦም ምምጽኦምን ምኻዶምን ፈሊጦም ሕይወቶም ዘዳለዉ እዮም።ምኽንያቱ እግዚኣብሔር ነቲ ዝመደቦ ኣብቲ ዝመደቦ ግዜ ከይገብሮ ዝኽልክሎ የለን።
እምበኣር ነፍሲ ወከፍና ከምቲ ኣብ ሓንቲ ሃገር ግብኡ ዘይገበረ መሰሉ ዘይረክብ ንሕና ውን ኣብታ ትመጽእ ሰማያዊት ሃገርና ግቡእና ረኺብና ንምእታው ሰማያዊ ክብሪ፣ ኣኽሊል ዓወት ንምዕታርን ኣብ ጉባኤ ቅዱሳን ንምድማርን እዚ ሎሚ ኣብ ዓለም ኣብ ሓጺር ናይ ግሽነት ዘመና እንገብሮ ስራሕ ኣብ እዋን ፍርዲ ሚዛና እዩ። ኣብ መጽሓፍ ቅዱስ እንምልከቶ ታሪኽ ናይ ኣቦና ዮሴፍ እዩ እግዚኣብሔር ንዝገለጸሉ ሕልሚ ብምዝራቡ ኣሕዋቱ ኣብ ልዕሊኡ ጽልኢ ኣሕደሩ። መግቢ ሒዝሎም ምስ መጸ ውን ብቕንኢ ኣብ ልዕሊኡ ክፉእ ብምሕሳብ ናብ ግብጻውያን ከምዝሽየጥ ተጌሩ እዩ። ኣምላኽ ግና ዑቑባ ናይ ሰደተኛታት ስለዝኾነ ኣዕቚብዎ። ዋላ’ኳ ኣብዘይዓዱ እንተተሰደደ ኣብዘይ “ዓደይ እየ ዘለኹ” ኢሉ ግና ንኣምላኹ ኣይረሰዐን፣ኣምላኽ ውን ካብኡ ኣይተፈልየን እኳ ድኣ ኣብ ኩላ ግብጺ ልዕል ኣበሎ። በዚ መንጽር እዚ ዮሴፍ ውን ንእምነቱ ዝፈታተን ናይ ዝሙት ፈተና እኳ እንተመጾ ንእግዚኣብሔር ብምፍራሕ ብትዕግስቲ ሓለፎ። ከም ሳዕቤኑ ውን ናብ ቤት ማእሰርቲ ከምዝኣቱ እኳ እንተተገብረ፡ ኣዒንቲ እግዚኣብሔር ናብ ቅዱሳኑ፡ ኣእዛኑ ድማ ናብ ጸሎቶም ከም ምዃኑ መጠን፡ እግዚኣብሔር ካብ ቤት ማእሰርቲ ከም ዝወጽእ ገበረ። ስለዚ ንሕና ውን ኣብ ዝሃለና ንሃሉ ወላ ብስጋ ንሰደድ፡ ካብ ኣምላኽ ከይተፈለና ሕጉ እንተሓለና ብስጋን ብነፍስን ከም ዝምግበና፡ ካብ መከራን ሽግርን ከም ዘናግፈና ተረዲእና ንዮሴፍ መሲልና ዘመን ግሽነትና ብሰናይ ክንዛዝሞ ይግብኣና።
እስራኤል ዘስጋ ኣብ ምድሪ ስደት ኣብ ዝነበርሉ ግዜ ብዙሕ መከራን ስቓይን ረኺቦም እዮም። ግና’ኸ መከራኦምን ግፍዖምን ኣብ ቅድሚ እግዚእብሔር በጺሑ። ኣምላኽ ድማ ብዝኣተዎ ኪዳን መሰረት፡ ብመሪሕነት ነቢይ ሙሴ ትእምርትን ተኣምራትን ብምግባር ንባሕሪ ኤርትራ ከፊሉ ኣውጽኦም። ሙሴ ድሕሪ ምሟቱ ድማ ብኢያሱ ጌሩ ንዮርዳኖስ ከፊሉ፡ ቀጽሪ እያሪኮ ኣፍሪሱ፡ ናብ ምድሪ ርስቲ ኣእተዎም ዕረፍቲ ድማ ረኸቡ። ንሕና ውን ብሓቂ እስራኤል ዘነፍስ ከም ምኳና መጠን ኣብዛ ዓለም መከራ ኣሎና። ምኽንያቱ ጎይታ ባዕሉ “ኣብ ዓለም ጸበባ ኣለኩም፡ ኣጀኹም ግና ኣነ ንዓለም ስዒረያ እየ”(ዮሓ16፡33) ከም ዝበለና፡ በቲ ንሱ ዝህበና ሓይሊ ንዓለም ከም እንስዕራ የረድኣና። ምኽንያቱ ካብ ኣምላኽ ዝተወልደ ዘበለ ንዓለም ይስዕራ እዩ’ሞ ንሕና ከም እሙናት ውሉድ ኮይና ኣብ ግዜ መከራና ንፈጣሪና ክንእዘዝ ይግበኣና።
ንሱ ድማ ኩሉ ግዜ ብዓይኑ ክጥምተና ብእዝኑ ውን ክሰሞዓና እዩ (1ይጴጥ3፡12)። ንሙሴ ኮነ ንኢያሱ ዝመስሉ ቅዱሳን ጌሩ ካብዛ ባሕሪ ሓጢኣት ዝኾነት ዓለም ኣሳጊሩ፡ ንጎቦ ሓጢኣትና ብንስሓ ኣፍሪሱ ናብታ ተስፋ እንገብረላ መንግስቱ ከእትወና እዩ። ስለዚ ሎሚ ኣብዛ ኣጋይሽ ኮይና እንነብረላ ዘለና ዓለም ናብታ ተስፋ እንገብረላ ክንሰጋገር ግሽነትና ብዝግባእ ክንዛዝሞ ይግብኣና።
ብሓፈሻ ቅዱስ ጴጥሮስ “ኣብ ዘመን ግሽነትኩም ብፍርሓት ንበሩ” ኢሉ ዝመሃረና፡ ዓለም ከም እትሓልፍ ንሕና ግና ከምዘይንሓልፍ፡ ግናኸ ሎሚ እዚ ኣብ ዓለም እንገብሮ ኣገልግሎት ናብታ ዘይትሓልፍ መንግስቱ ንምእታው ወሳኒ ምዃኑ እዩ ። እዚ ስለዝኾነ ድማ ኩሉ ግዜ ጎይታ ዝመጸላ መዓልቲ ስለዘይንፈልጣ ድልዋት ክንከውን ይግብኣና። ጎይታ ብቓሉ ከምዚ ክብል ተስፋ ሂቡና ኣሎ። “ ብኣቦ እመኑ፡ ብኣይውን እመኑ ኣብ ቤት ኣቦይ ብዙሕ ማሕደር ኣሎ። እንተዘይህሉ ግና ምነገርክኹም ኔረ ሕጂ ግና ስፍራ ከዳልወልኩም እኸይድ ኣለኹ ከይደ ስፍራ ምስ ኣዳለኹልኩም ኣብቲ ኣነ ዘዳኹዎ ንስኻትኩም ውን ኣብኡ ምእንቲ ክትህልዉ ተመሊሰ ክመጽእ እየ እሞ ምሳይ ክወስደኩም እየ ኢሉና። እዚ ማለት ጎይታ ካብዛ ሓላፊት ዓለም ናብታ ዘይትሓልፍ ዓለም ከም ዝወስደና ዝሃበና እሙን ተስፋ እዩ። ክሳዕ ሽዕኡ ግና ከምቲ ጎይታ ብኽብሪ ክዓርግ ከሎ ንሓዋርያት ዝበሎም “ካብ ሰማይ ሓይሊ ክሳዕ ትለብሱ ካብ ኢየሩሳሌም ከይትወጹ” ዝበሎም ንሕና ውን ተመሊሱ ክሳዕ ዝወስደና ካብታ ምሳሌ ሰማያዊት ኢየሩሳሌም ዝኾነት ቤተክርስቲያን ክንወጽእ ኣይግብኣናን። ምኽንያቱ ካብ ኢየሩሳሌም ምስ እንወጽእ ሞት ኣሎ። ንኣብነት ኣብ ሉቃ 10፡30-37 ዘሎ ሕያው ቃል ምስ እንምልከት ጎይታ ብምሳሌ ክምህር ከሎ “ሓደ ሰብኣይ ካብ ኢየሩሳሌም ናብ ኢያሪኮ ክወርድ ከሎ ኣብ ኢድ ከተርቲ ወደቐ ንሳቶም ክኣ ገፈፍዎን ከትከትዎን። ኣይምዉት ኣይስሩር ጌሮም ክኣ ግዲፎምዎ ከዱ። ሓደ ካህን በታ መገዲ እቲኣ ብወዝቢ ክወርድ ከሎ ርእዩ ጎስይዎ ሓለፈ። ከምኡ ድማ ሓደ ሌዋዊ ኣብታ ቦታ እቲኣ ምስ በጽሐ ርእዩ ጎስይዎ ሓለፈ። ሓደ ሳምራዊ ሓላፊ መገዲ ግና ናብኡ ቀሪቡ ኣቑሳሉ ሰፈፈሉ። ዘይትን ወይንን ክኣ ኣፍሰሰሉ። ኣብ ኣድጉ ኣወጢሑ ውን ናብ ማሕደር ኣጋይሽ ወሲዱ ተኸናኸኖ። ንጽባሒቱ ድማ ክልተ ዲናር ኣውጺኡ ነቲ ሓላዊ ማሕደር ኣጋይሽ ሃቦ እሞ “ተኸናከኖ፡ ንዕኡ ኢልካ ዘጥፋእካዮ ዘበለ ክኣ ምስ ተመልስኩ ክፈድየካ እየ በሎ”። ስለዚ ካብዚ እንግንዘቦ ንሕና ውን ካብታ ኣብኣ ክንቀውም ዝተኣዘዘና ቤተክርስቲያን እንተወጺእና ብርጉማት ኣጋንንቲ፡ ብሓጢኣት ከም እንኽትከት እዩ። እንተኾነ ኣብ እንወጸሉ ውን ጌጋና ፈሊጥና ከምቶም ናይ ኤማሁስ መንገደኛታት እንተድኣ ናብ ቤተክርስቲያን ተመሊስና ክርስቶስ ንስሓና ተቐቢሉ ከይንዓቐ ንናይ ሓጢኣት ቁስልና ብዘይቲ ምሕረቱ ክሰፈልና እዩ። ኣብ መወዳእታ ውን ተቐባል ኣጋይሽ ዝኾነ ኣቦና ኣብርሃም ናብ ዘለዎ ማሕደር ኣጋይሽ ዝኾነት መንግስቱ ክወስደና እዩ። ስለዚ ክሳዕ ሽዕኡ ግና ኣጋይሽ ምዃና ፈሊጥና ትእዛዙ ኣኽቢርና ኣብ ኢየሩሳሌም ክንነብር ይግብኣና።
ስለዚ ኣብዛ ዘለናያ ዓለም ዕድመና ሓጺር ምዃኑ ፈሊጥና ኣብታ ልቢ ወዲ ሰብ ዘይሓለና ብዓይኒ ሰብ ዘይተራእየት፡ ብእዝኒ ወዲ ሰብ ዘይተሰምዐት ናይ ዘለዓለም ቤት ክንኣቱ ሎሚ ድምጺ ኣምላኽ ሰሚዕና ግሽነትና ብዝግባኣ ክንፍጽም ይግብኣና (1ይቆሮ 2፡9። ቅዱስ ጴጥሮስ ኣብዚ ኢሉና ዘሎ መልእኽቲ ልዕል ኢልና ምስ እነንብብ ከምዚ ይብል፥ እቲ ንስኻትኩም ኣብ ጸሎት ኣቦ ኢልኩም እትጽውዕዎ ንነፍሲወከፍ ከከም ግብሩ ብዘይ ኣድልዎ ስለዝፈርድ ኣብ ዘመን ግሽነትኩም ብፍርሓት ንበሩ ኢሉና ኣሎ። ካብዚ እንርድኦ ድማ እግዚኣብሔር ቅኑዕ ፈራዲ እዩ ንነፍሲወከፍ ድማ በዚ ኣብ ግሽነት ዘመኑ ዝፍጽሞ ኣገልግሎት ከም ዝፈድዮ እዩ። ባዕሉ ጎይታ ኣብ ማቴ3፡12 “ንሱ ዓውዱ ዘጽርየሉ መስአ ኣብ ኢዱ ዝሓዘ እዩ ስርናዩ ናብ ቆፍኡ ክእክብ፡ ነቲ ሓሰር ግና ብዘይጠፍእ ሓዊ ከንድዶ እዩ” ኢሉ ኣሎ። ሓዋርያ ቅዱስ ጳውሎስ ውን ኣብ 2 ቆሮ 5፡9-10 “ነፍሲወከፍ ሰብ ነቲ ኣብ ምድሪ ከሎ ዝገበሮ ሰናይ ኮነ እከይ ምእንቲ ክቕበል ኣብ ቅድሚ መንበር ፍርዲ ክርስቶስ ብግዲ ክቐርብ እዩ”። ኣብ ራእይ 22፡12 ውን “እንሆ ቀልጢፈ እመጽእ ኣለኹ ሽዕኡ ንነፍሲወከፍ ሰብ ከከም ግብሩ ክፈድዮ ዓስቡ ኣብ ኢደይ ኣሎ” ኢሉና ኣሎ። ስለዚ ዓስብና ሽዕኡ እንታይ ከም ዝኽወን ብሎሚ እዩ ዝውሰን። እምበኣር ክሳዕ እታ ፈጣሪ ዝመጸና፡ ብጽድቂ ክነብር ይግብኣና ምኽንያቱ ናይ ዓለም ነገር ሓላፊ ስለዝኾነ ነቲ ዘይሓልፍ ክንርኢ ይግብኣና። ቅዱስ ጳውሎስ ኣብ2ቆሮ4፡17“እዚ ቀልጢፉ ዝሓልፍ ፈኲስ ዝኾነ ጸበባና ክኣ ካብ ኩሉ ዝበልጽ መዘና ዘይብሉ ዘለዓለማዊ ክብሪ የውህበና ኣሎ። እቲ ዝርአ ሓላፊ እዩ እቲ ዘይርአ ግና ዘለዓለማዊ እዩ። ንሕና ከኣ ነቲ ዝረአ ዘይኮነስ ናብቲ ዘይርአ ኢና እንጥምት” ኢሉና ኣሎ። ብተወሳኺ’ውን ኣብ 2ቆሮ 5፡1-2 “እዛ ድንኳን ዝኾነት ግዝያዊት ሰብነትና ማለት ስጋና እንተፈረሰት ካብ ኣምላኽ ብኢድ ሰብ ዘይትሃንጸት ሕንጻ ናይ ዘለዓለም ቤት ኣብ ሰማያት ከም ዘላትና ንፈለጥ ኢና። ሰማያዊት ቤትና ክሳዕ እንለብስ ግና ብሃንቀውታ ዓንገረር ንብል ኣለና። እምበኣር ነዛ እንነብረላ ዘለና ዓለም ብዝግባእ መንነታ ፈሊጥና ካብ ኽብሪ ዓለም ኽብሪ ኣምላኽ፡ ካብ ሓላፊ ነገር ዘይሓልፍ፡ ካብ ስጋዊ መንፈሳዊ፡ ካብ መግቢ ስጋ መግቢ ነፍሲ፡ ካብ በረኸተ ስጋ በረኸተ ነፍሲ ክንምነ ይግበኣና። ቅዱስ ጳውሎስ ኣብ ገላ 1፡10 “ናይ ሰብ ምስጋና እንተዝደልስ ወይ ድማ ንሰብ ከሕጉስ እንተዝብልስ ባርያ ክርስቶስ ኣይምኾንኩን” ኢሉና ኣሎ። ኣብ ፊል 3፡7-17 እውን “ነቲ ንዓይ ረብሓ ዝነበረ ምእንቲ ክርስቶስ ኢለ ከም ክሳራ እቆጽሮ ኣለኹ። ምእንትኡ ክብል ኩሉ እስእን ኣለኹ፡ ንዕኡ ክረክብ ምስኡ ክኸውን ከኣ ከም ጉሓፍ ይቆጽሮ ኣለኹ። ስለዚ ነቲ ድሕረይ ዘሎ እና ረሳዕኩ ናብቲ ኣብ ቅድመይ ዘሎ ኣና ተመጣጠርኩ ናብቲ ሕንጹጽ ዕላማ ኣቢለ ናብቲ ዓስቢ ዓወት ናይ ሰማይ ጽውዓ ኣምላኽ ብክርስቶስ እጎዪ ኣለኹ።
እምበኣር ፍጹማት ዘበልና ኩልና ነዚ ንሕሰብ በቲ በጺሕናዮ ዘለና መጠን ንጽናዕ፡ ኣሕዋተየ ንዓይ ምሰሉ ነቶም በቲ ዝሃብናኩም ኣርኣያ ዝነበሩ ከኣ ኣስተውዕልሎም” ኢሉና ኣሎ። ስለዚ ናትና ዕዮ ነዚ ነገር እዚ ጌርና ንቅዱስ ጳውሎስ መሲልና ምኻድ እዩ። እምበኣር ንሓዋርያት ተኸቲልና፡ ናይ ሰማዕታት ናይ ጻድቃን ሕይወት እናዘከርና ነታ ጎይታ ዝመጸላ መዓልቲ ስለ ዘይንፈልጣ በትሪ መስቀልና ኣብ ኢድና ሒዝና፡ ስጋኡን ደሙ እና ተመግብና ጫማና ወዲና (ወንጌል ተማሂርና) ሕቆና ተዓጢቕና (ንጽህና ሒዝና) ንነፍስና እና መርመርና ካብ ኢየሩሳሌም ከይወጻእና፡ ዕርፊ መስቀሉ ሒዝና፡ ንድሕሪት ከይጠመትና፡ ንመዓልቲ ጎይታ እናተጸበና፡ ናይዛ ዓለም ግሽነትና ክንፍጽም ኣብ ዘመን ግሽነትና ብፍርሃት ክነብር ይግብኣና።
ስብሓት ለእግዝኣብሔር
ወለወላዲቱ ድንግል
ወለመስቀሉ ክቡር
ኣሜ!!!
ታሪኽ ገድሊ ጻድቕ ኣቡነ–እንድሪያስ (ዘደብረ ጽገ ሰፍኣ)
በስመ ኣብ ወወልድ ወመንፈስ ቅዱስ ኣሃዱ ኣምላክ ኣሜን
“መዘከርታ ጻድቕ ንበረኸት’ዩ” ምሳ 10፡7
ትውልዶምን ኣተዓባብዮምን
ኣቡነ እንድሪያስ ካብ ዘኣማኑኤልን ኣመተ መንፈስቅዱስን ዝተባህሉ ፍርሃት እግዚኣብሔር ዝነበሮም ብቅድስና ንእግዚኣብሔር ዘገልግሉ ዝነበሩ ስድራ ቤት ብ 1 ግንቦት 1235 ዓ/ም ግእዝ ኣብ ኢትዮጵያ ካብ ከተማ መቐለ ንሽነኽ ምብራቕ ወረዳ እንድርታ ደርግዓጅን ዝተባህለት ቁሸት ተወልዱ።
ስድራ ኣቡነ እንድሪያስ ንብዙሕ ዓመታት ብዘይ ውላድ ጸንሑ ይኹን እንበር ውላድ ስለዘይነበሮም ከየማረሩ ኩሉ ግዜ ናብ እግዚኣብሔር ጸሎቶም የቕርቡ ነበሩ ክልምኑ ከለው ከኣ “ውላድ ሃበና እንበር ንዓኻ ንኸገልግል ክንውፍዮ ኢና” እንዳበሉ ይማጻብዑ ነበሩ። ካብ ዕለታት ሓደ መዓልቲ ጸሎቶም ከብጽሑ ኣብታ ብስም ኣዴና ቅድስት ድንግል ማርያም ዝተሰምየት ቤተ-ክርስትያን ኣትዮም ይልምኑ ኣብ ዝነበርሉ ግዜ ኣዴና ቅ/ድ /ማርያም ምስ ቅዱሳን መልኣኽት ብዓቢ ብርሃን ተኸቢባ ብብምጻእ “ሰላም ንዓኹም ፍቑራት ደቀይ ካባኹም ዝተሓረየ ህጻን ብገድሉ ዝጸንዐ ብቃል-ኪዳኑ ኣቦ ብዙሓን ዝኸውን ክውለድ’ዩ፡ዕለተ ልደቱ ኣብ ዕለተ ልደተይ ክኸውን ኣብታ ዝምስርታ ገዳም ድማ ብስመይ ቤተ-ክርስትያን ክሃንጽ’ዩ ብምባል ኣበሰረቶም ከምቲ ዘበሰረቶም ድማ ብ 1 ግንቦት 1235 ዓ/ም ግእዝ ተወልዱ። ኣብቲ ዝተወለድሉ መዓልቲ ድማ ብተኣምራት ዓቢ ብርሃን ተራእየ፡ ድሕሪ 40 መዓልቲ ንጥምቐት ናብ ቤተ-ክርስትያን ኣብ ዝመጽሉ ድማ ብተኣምራት ኣነ ብኣብ ብወልድ ብመንፈስ ቅዱስ ይኣምን ብምባል ኣፉ ከፊቱ “ስሞም ድማ መሓረኒ እግዚእ” ተባሃሉ።
ናይ መብጽዓ ውሉድ ስለ ዝነበሩ ከኣ፡ ኣብ 3ይ ዓመቶም ናብ ቤተ-ክርስትያን ተወፈዩ’ሞ ኣብኡ ን 7ዓመት ብመልኣኽቲ እናተመገቡ ጸንሑ።
ምንኩስንኦምን ዝገበርዎ ተኣምራትን፥
መሓረኒ እግዚእ ፡ ብድሕሪ’ዚ ነቲ “ ክስዕበኒ ዝደሊ ሂወቱ ይመንን መስቀሉ ጸይሩ ከኣ ይስዓበኒ” ዝብል ቃል ጎይታ ንምፍጻም ንእግዚኣብሔር ብምንኩስና ንምግልጋል ናብ ደበረ ሰሎዳ ዝተባህለ ገዳም ኣተዉ ኣብኡ ከኣ ኣባ ገብረክርስቶስ ዝተባህሉ ባሕታዊ ተቐቢሎም ንዝነበሮም ብቕዓት ተገንዝቦም ኣብ መበል 12 ዓመቶም ኣመንኮስዎም ስሞም ከኣ ማሓረኒ እግዚእ ዝነበረ እንድሪያስ (ተባዕ ኣብ ግዜ መከራ) ተባህሉ። ኣብ ሓጺር እዋን ድማ መዓርገ ዲቁናን ክህነትን ተቐበሉ።
ኣቡነ እንድሪያስ ተኣምራቶም ካብ ዝውለዱ ኣትሒዞም እኳ እንተነበረ፡ ኣብዘበነ ምንኩስንኦም ውን ብዙሕ ዓበይቲ ተኣምራት ገበሩ።
1- ሓደ እዋን ኣብቲ ዝመንኮስሉ ገዳም (ደብረ ሶሎዳ) ቅዳሴ መሪሖም ኣሃዱ ኣብ ቅዱስ ኣሃዱ ወልድ ቅዱስ ኣሃዱ ወእቱ መንፈስ ቅዱስ ምስ በሉ፡ካብ መሬት እመት ንላዕሊ ተላዕሉ ብትሕቲ እግሮም ከኣ ማይ ፈልፈለ (እዛ ማይ እዚኣ ድማ ክሳብ ሕጂ ትፍልፍልን ንብዙሓት ትፍውስን) ኣላ።ኣብ ብዙሕ ዘዕርፍሉን ዝነብርሉን ዝነበሩ ቦታታት ውን ክሳብ ሕጂ ጸበል ኮይኑ ዘገልግል ዘሎ ማይ ጸሎት ባረኹን ኣፈልፈሉን። ገለ ካብቲ ቦታታት፥
ማይ ጉርጉንዲ (ከባቢ ኣክሱም)
ጭኽ (ከባቢ ትግራይ)
ጉበር (ከባቢ ዴዳ ሓበላ)
እንባለኸ (ከባቢ ሰንዓፈ)
ማይ ምጭቃ (ከባቢ ዓዲ ፈለስቲ)
ምድሪ ዛብያ (ከባቢ ዓዜን)
ኣቡነ እንድሪያስ ድሕሪ ብዙሕ ተጋድሎ ኣብ ኢዮሩሳሌም ተሳሊሞም ሩባ ዮርዳኖስ ተሓጽቦም በረኸት ክካፈሉ ብምባል ንስግኦም እናቐጽዑ ተበገሱ’ሞ ኣብ መንገዶም እግዚኣብሔር ተገሊጹ፡ እንድሪያስ ፍቁረይ ናብ ኢዮሩሳሌም ዘይበጻሕኩ ኢልካ ኣይትሸገር፡ ስጋኻ ዝቕመጠላ ቃል ኪዳንካ ዝፍጸመላ ቦታ ከርእየካ ኢየ፡ ኣብኣ ማይ ዮርዳኖስ ከፈልፍለልካ ከም ኢዮሩሳለም ውን ክቆጽረልካ ኢየ’ሞ ስዓበኒ በሎ። ብመንፈስ ቅዱስ ተመሪሖም ድማ ናብዚ ናይ ሕጂ ዓቢ ገዳም ኮይኑ ዘሎ ገዳመ ኣቡነ እንድሪያስ (ዘደብረ ጽገ ሰፍኣ ) ተባሂሉ ዝጽዋዕ ዘሎ፡ ካብ ድባርዋ ንሸነኽ ምዕራብ ኣብ ሰፍኣ ዝተባህለ ከባቢ ዝርከብ ኣተወ።
2- ምግዓዝ ጎቦ፦
ብተወሳኺ ውን ኣቡነ እንድርያስ ካብዚ ገዳም ወጻኢ ኣብ ሓበላ ጉበር ኣብ ዝተባህለ ከባቢ ዴዳ ምስ ኣቡነ ኤውስታቴዎስ ተራኺቦም ብሓባር የገልግሉ ኣብ ዝነበሩ ግዜ ኣዴና /ቅ/ድ /ማርያም ተገሊጻ ኣብታ ኣብ ኣስመራ እትርከብ ቤተ ክርስትያን ንክትቅዱሱን ነቲ ህዝቢ ንኽትባርኹን ኪዱ ኢላ ኣዘዘቶም፡ መጽሓብቶም ኣብቲ ኣገልጋሊኦም ኣድጊ (ገብርሄር) ጺዒኖም ተበገሱ’ሞ ኣብዚ ሕጂ ቁሸት ዝብሃል ዘሎ ቦታ ምስ በጽሑ ጎቦ ምሕላፍ ከልከሎም ፡ ብድሕሪ’ዚ ኣቡነ እንድርያስ ቃል ቅዱስ ወንጌል (ማቲ 17፡20) ምርኩስ ብምግባር ብእምነት ብትእምርተ መስቀል ነቲ ዝኸልከሎም ጎቦ ናብዚ ሕጂ ኣብ ከባቢ ነፋሲት ዓርበ ረቡዕ ዝብሃል ዘሎ ኣግዒዞም ብሰላም ከይዶም ኣገልግሎቶም ፈጸሙ።እቲ ዝግዓዘ ጎቦ ኣብዚ ግዜ’ ዚ እምባ ጽዮን ተባሂሉ ይጽዋዕ ኣሎ።
ኣብዚ ገዳም’ዚ` ካብ ዝገበርዎ ተኣምራት ውን፥—-
3 –ማይ ናብ መዓር ዝተቐየረ`
ኣቡነ እንድሪያስ ናብዚ ገዳም ቅድሚ ምምጽኦም እዚ ቦታ’ዚ ስፍራ ኣጋንንትን ኣራዊትን ነበረ’ሞ፡ ባሪኾም ንዝነበሩ ኣጋንንትን ኣራዊትን ኣባሪሮም ተቐመጥዎ ኣብ ውሑድ እዋን ውን 999 ዝኾኑ ሰዓብቲ (ኣርድእቲ) ኣፍረዩ፡ እዞም ደቆም ብፍቕሪ እንዳገልገሉ ክነብሩ ድሕሪ ምጽናሕ ብዘይ ሰብ እንዳ ተላኣእኸ መግቢ ካብ ጎዶቦታት ዘምጽኣሎም ዝነበረ ኣድጊ (ገብርሄር ) ዝተባሃለ ጸላኢ ሰናያት ኣብ ኣንበሳ ሓዲሩ ቀተሎሞ ኣብቲ ገዳም ብዙሕ ጥምየት ኮነ ብድሕሪ’ዚ ኣቡነ እንድርያስ ብጸሎቶም ነቲ ማይ ናብ መዓር ቀይሮም ይምግብዎም ነበሩ።
4- ካብ ሰማይ ዝወረደ መና (ስርናይ ኣርያም )
ድሕሪ ነዊሕ እዋን እቲ መዓር ምስ ተወደአ ውን ብጸሎቶም ብሸነኽ ደቡብ ናይቲ ገዳም ትርኢቱ ጻዕዳ በረድ ዝመስል ስርናይ ሰለስተ ኩምራ ካብ ሰማይ ኣውረደሎም ፡ መስፈሪ ሰሪሖም ድማ ብዓቐን ይምግብዎም ነበሩ። ን 14 ዓመት ዝኣክል ከኣ ተመገቡ ብድሕሪ’ዚ ግን ትእዛዘ ጢሒሶም ካብ ዝተዋህቦም ዓቐን ዝያዳ ስለ ዝወሰዱ እቲ ስርናይ ተወድአ ።
5- ካብ ሰማይ ዝወረደ ወርቂ
ስርናይ ኣርያም ምስ ተወድአ ውን ደቆም ብጣዕሳ ብሓጢኣቶም ተኣሚኖም ለመኑ’ሞ ኣቡነ እንድርያስ ብጸሎቶም ብወገን ምብራቕ ናይቲ ገዳም ካብ ሰማይ ወርቂ ከም በረድ ኣውረዱ።ነቲ ዝተረከበ ወርቂ ሒዞም ድማ ብእኽሊ እናለወጡ ቀለቦም ረኸቡ።
ዕረፍቶምን ዝተዋህቦም ቃል ኪዳንን
ድሕሪ ብዙሕ መንፈሳዊ ተጋድሎ ኣቡነ እንድርያስ ካብዛ ሓላፊት ዓለም ናብታ ዘለኣለማዊት ቤት ዝኸዱላ ነብሶም ዘዕርፈላ ግዜ ምስ ቀረበት ጎይታ ተገሊጹ፥ ጸበልካ ዝገበረ ፡ብስምካ ንድኻታት ዝመጽወተ፡መጽሓፍ ገድልኻ ዝጸሓፈን ዘንበበን ዝሰምዐን ክምሕረልካ እየ።
ነዛ ብስምካ ዝተሰመየት ገዳም ድማ ከም ኢዮርሳሌም መቓብረይ ክቆጽረልካ ኣባኣ ውን ንብዙሓት ሕሙማት ዝፍውስ ማይ ዮርዳኖስ ከፈልፍለልካ ኢየ በሎም። ብድሕሪ’ዚ ኣቡነ እንድርያስ ነቶም ደቆም ነገርዎም ‘ሞ ምስ መን ትገድፈና ኣለኻ እንዳበሉ ብዙሕ ሓዘኑ፡ ደቀየ ኣጀኹም ድሕሪ 10 መዓልቲ ኣኽሊል ሰማዕትነት ተቐብልኩም ከተርክቡኒ ኢኹም በሎም፡ ድሕሪ ነዊሕ ዓቢ መንፈሳዊ ገድሊ ኣብ መበል 126 ዓመቶም ብ 1 የካቲት 1361 ዓ/ም/ግ ዓሪፎም።
እቶም ኣርድእቲ ውን ድሕሪ 10 መዓልቲ ኣብ ገዳሞም ብኣረመን ተቐቲሎም ብሰማዕትነት ተቐተሉ፡
ሕጂ ውን ኣብዚ ቦታ ሓደ ተኣምራት ተፈጸመ ፥ ደቂ ኣቡነ እንድሪያስ ብሰማእትነት ብኣረሜን ክቕተሉ እንከለው ንሓደ ፈታዊ ኣቡነ እንድሪያስ ኣብ ድባርዋ ዘማሓድር ዝነበረ ራእሲ ሓደራ ሚካኤል ደሞም ከም ትኪ ናብ ሰማይ ክዓርግ ተራኣዮ’ሞ ክረድኦም ሰራዊቱ ሒዙ መጸ። ግን ከርክቦም ኣይከኣለን ተቐቲሎም ጸንሕዎ። ብክብሪ ቀቢርዎም ክምለስ ከሎ ፡ ሓንቲ ጭዃሮ ረሱዑ’ሞ ክወስድዋ ምስ ተመልሱ እታ ሓኽሊ ጭዃሮ ጠጢዓ ገረብ ኮይና ጸንሐቶም። (እታ ገረብ ክሳብ ሕጂ ኣብቲ ገዳም ትርከብ ኣላ )።
እቲ ገዳም ድማ በቶም ካብ ኢትዮጵያ ምስ ኣቡነ እንድርያስ ዝመጹ’ሞ ኣብ ካልእ ኣገልግሎት ዝጸንሑ ሸውዓተ መነኮሳት ተመሊሶም ነቲ ገዳም መስረትዎ።
ከምዚ እናበለ ድማ ካብ ግዜ ናብ ግዜ እናዓበየት ከደት ፡ብዙሓት ሕሙማት ብፍላይ ሕማም ለምጽን ደውየን ዝፍወስሉ እዩ። ዓመታዊ ክብረ በዓል ድማ ብ 1 የካቲት ይኽበር።
እግዚኣብሔር ናይ ኣቦና ኣቡነ እንድርያስ በርኸት የካፍለና ኣሜን!
ስብሓት ለእግዚኣብሔር ወለወላዲቱ ድንግል፡ ወለመስቀሉ ክቡር ኣሜን!!!
“መዘከርታ ጻድቕ ንበረኸት’ዩ” ምሳ 10፡7
ትውልዶምን ኣተዓባብዮምን
ኣቡነ እንድሪያስ ካብ ዘኣማኑኤልን ኣመተ መንፈስቅዱስን ዝተባህሉ ፍርሃት እግዚኣብሔር ዝነበሮም ብቅድስና ንእግዚኣብሔር ዘገልግሉ ዝነበሩ ስድራ ቤት ብ 1 ግንቦት 1235 ዓ/ም ግእዝ ኣብ ኢትዮጵያ ካብ ከተማ መቐለ ንሽነኽ ምብራቕ ወረዳ እንድርታ ደርግዓጅን ዝተባህለት ቁሸት ተወልዱ።
ስድራ ኣቡነ እንድሪያስ ንብዙሕ ዓመታት ብዘይ ውላድ ጸንሑ ይኹን እንበር ውላድ ስለዘይነበሮም ከየማረሩ ኩሉ ግዜ ናብ እግዚኣብሔር ጸሎቶም የቕርቡ ነበሩ ክልምኑ ከለው ከኣ “ውላድ ሃበና እንበር ንዓኻ ንኸገልግል ክንውፍዮ ኢና” እንዳበሉ ይማጻብዑ ነበሩ። ካብ ዕለታት ሓደ መዓልቲ ጸሎቶም ከብጽሑ ኣብታ ብስም ኣዴና ቅድስት ድንግል ማርያም ዝተሰምየት ቤተ-ክርስትያን ኣትዮም ይልምኑ ኣብ ዝነበርሉ ግዜ ኣዴና ቅ/ድ /ማርያም ምስ ቅዱሳን መልኣኽት ብዓቢ ብርሃን ተኸቢባ ብብምጻእ “ሰላም ንዓኹም ፍቑራት ደቀይ ካባኹም ዝተሓረየ ህጻን ብገድሉ ዝጸንዐ ብቃል-ኪዳኑ ኣቦ ብዙሓን ዝኸውን ክውለድ’ዩ፡ዕለተ ልደቱ ኣብ ዕለተ ልደተይ ክኸውን ኣብታ ዝምስርታ ገዳም ድማ ብስመይ ቤተ-ክርስትያን ክሃንጽ’ዩ ብምባል ኣበሰረቶም ከምቲ ዘበሰረቶም ድማ ብ 1 ግንቦት 1235 ዓ/ም ግእዝ ተወልዱ። ኣብቲ ዝተወለድሉ መዓልቲ ድማ ብተኣምራት ዓቢ ብርሃን ተራእየ፡ ድሕሪ 40 መዓልቲ ንጥምቐት ናብ ቤተ-ክርስትያን ኣብ ዝመጽሉ ድማ ብተኣምራት ኣነ ብኣብ ብወልድ ብመንፈስ ቅዱስ ይኣምን ብምባል ኣፉ ከፊቱ “ስሞም ድማ መሓረኒ እግዚእ” ተባሃሉ።
ናይ መብጽዓ ውሉድ ስለ ዝነበሩ ከኣ፡ ኣብ 3ይ ዓመቶም ናብ ቤተ-ክርስትያን ተወፈዩ’ሞ ኣብኡ ን 7ዓመት ብመልኣኽቲ እናተመገቡ ጸንሑ።
ምንኩስንኦምን ዝገበርዎ ተኣምራትን፥
መሓረኒ እግዚእ ፡ ብድሕሪ’ዚ ነቲ “ ክስዕበኒ ዝደሊ ሂወቱ ይመንን መስቀሉ ጸይሩ ከኣ ይስዓበኒ” ዝብል ቃል ጎይታ ንምፍጻም ንእግዚኣብሔር ብምንኩስና ንምግልጋል ናብ ደበረ ሰሎዳ ዝተባህለ ገዳም ኣተዉ ኣብኡ ከኣ ኣባ ገብረክርስቶስ ዝተባህሉ ባሕታዊ ተቐቢሎም ንዝነበሮም ብቕዓት ተገንዝቦም ኣብ መበል 12 ዓመቶም ኣመንኮስዎም ስሞም ከኣ ማሓረኒ እግዚእ ዝነበረ እንድሪያስ (ተባዕ ኣብ ግዜ መከራ) ተባህሉ። ኣብ ሓጺር እዋን ድማ መዓርገ ዲቁናን ክህነትን ተቐበሉ።
ኣቡነ እንድሪያስ ተኣምራቶም ካብ ዝውለዱ ኣትሒዞም እኳ እንተነበረ፡ ኣብዘበነ ምንኩስንኦም ውን ብዙሕ ዓበይቲ ተኣምራት ገበሩ።
1- ሓደ እዋን ኣብቲ ዝመንኮስሉ ገዳም (ደብረ ሶሎዳ) ቅዳሴ መሪሖም ኣሃዱ ኣብ ቅዱስ ኣሃዱ ወልድ ቅዱስ ኣሃዱ ወእቱ መንፈስ ቅዱስ ምስ በሉ፡ካብ መሬት እመት ንላዕሊ ተላዕሉ ብትሕቲ እግሮም ከኣ ማይ ፈልፈለ (እዛ ማይ እዚኣ ድማ ክሳብ ሕጂ ትፍልፍልን ንብዙሓት ትፍውስን) ኣላ።ኣብ ብዙሕ ዘዕርፍሉን ዝነብርሉን ዝነበሩ ቦታታት ውን ክሳብ ሕጂ ጸበል ኮይኑ ዘገልግል ዘሎ ማይ ጸሎት ባረኹን ኣፈልፈሉን። ገለ ካብቲ ቦታታት፥
ማይ ጉርጉንዲ (ከባቢ ኣክሱም)
ጭኽ (ከባቢ ትግራይ)
ጉበር (ከባቢ ዴዳ ሓበላ)
እንባለኸ (ከባቢ ሰንዓፈ)
ማይ ምጭቃ (ከባቢ ዓዲ ፈለስቲ)
ምድሪ ዛብያ (ከባቢ ዓዜን)
ኣቡነ እንድሪያስ ድሕሪ ብዙሕ ተጋድሎ ኣብ ኢዮሩሳሌም ተሳሊሞም ሩባ ዮርዳኖስ ተሓጽቦም በረኸት ክካፈሉ ብምባል ንስግኦም እናቐጽዑ ተበገሱ’ሞ ኣብ መንገዶም እግዚኣብሔር ተገሊጹ፡ እንድሪያስ ፍቁረይ ናብ ኢዮሩሳሌም ዘይበጻሕኩ ኢልካ ኣይትሸገር፡ ስጋኻ ዝቕመጠላ ቃል ኪዳንካ ዝፍጸመላ ቦታ ከርእየካ ኢየ፡ ኣብኣ ማይ ዮርዳኖስ ከፈልፍለልካ ከም ኢዮሩሳለም ውን ክቆጽረልካ ኢየ’ሞ ስዓበኒ በሎ። ብመንፈስ ቅዱስ ተመሪሖም ድማ ናብዚ ናይ ሕጂ ዓቢ ገዳም ኮይኑ ዘሎ ገዳመ ኣቡነ እንድሪያስ (ዘደብረ ጽገ ሰፍኣ ) ተባሂሉ ዝጽዋዕ ዘሎ፡ ካብ ድባርዋ ንሸነኽ ምዕራብ ኣብ ሰፍኣ ዝተባህለ ከባቢ ዝርከብ ኣተወ።
2- ምግዓዝ ጎቦ፦
ብተወሳኺ ውን ኣቡነ እንድርያስ ካብዚ ገዳም ወጻኢ ኣብ ሓበላ ጉበር ኣብ ዝተባህለ ከባቢ ዴዳ ምስ ኣቡነ ኤውስታቴዎስ ተራኺቦም ብሓባር የገልግሉ ኣብ ዝነበሩ ግዜ ኣዴና /ቅ/ድ /ማርያም ተገሊጻ ኣብታ ኣብ ኣስመራ እትርከብ ቤተ ክርስትያን ንክትቅዱሱን ነቲ ህዝቢ ንኽትባርኹን ኪዱ ኢላ ኣዘዘቶም፡ መጽሓብቶም ኣብቲ ኣገልጋሊኦም ኣድጊ (ገብርሄር) ጺዒኖም ተበገሱ’ሞ ኣብዚ ሕጂ ቁሸት ዝብሃል ዘሎ ቦታ ምስ በጽሑ ጎቦ ምሕላፍ ከልከሎም ፡ ብድሕሪ’ዚ ኣቡነ እንድርያስ ቃል ቅዱስ ወንጌል (ማቲ 17፡20) ምርኩስ ብምግባር ብእምነት ብትእምርተ መስቀል ነቲ ዝኸልከሎም ጎቦ ናብዚ ሕጂ ኣብ ከባቢ ነፋሲት ዓርበ ረቡዕ ዝብሃል ዘሎ ኣግዒዞም ብሰላም ከይዶም ኣገልግሎቶም ፈጸሙ።እቲ ዝግዓዘ ጎቦ ኣብዚ ግዜ’ ዚ እምባ ጽዮን ተባሂሉ ይጽዋዕ ኣሎ።
ኣብዚ ገዳም’ዚ` ካብ ዝገበርዎ ተኣምራት ውን፥—-
3 –ማይ ናብ መዓር ዝተቐየረ`
ኣቡነ እንድሪያስ ናብዚ ገዳም ቅድሚ ምምጽኦም እዚ ቦታ’ዚ ስፍራ ኣጋንንትን ኣራዊትን ነበረ’ሞ፡ ባሪኾም ንዝነበሩ ኣጋንንትን ኣራዊትን ኣባሪሮም ተቐመጥዎ ኣብ ውሑድ እዋን ውን 999 ዝኾኑ ሰዓብቲ (ኣርድእቲ) ኣፍረዩ፡ እዞም ደቆም ብፍቕሪ እንዳገልገሉ ክነብሩ ድሕሪ ምጽናሕ ብዘይ ሰብ እንዳ ተላኣእኸ መግቢ ካብ ጎዶቦታት ዘምጽኣሎም ዝነበረ ኣድጊ (ገብርሄር ) ዝተባሃለ ጸላኢ ሰናያት ኣብ ኣንበሳ ሓዲሩ ቀተሎሞ ኣብቲ ገዳም ብዙሕ ጥምየት ኮነ ብድሕሪ’ዚ ኣቡነ እንድርያስ ብጸሎቶም ነቲ ማይ ናብ መዓር ቀይሮም ይምግብዎም ነበሩ።
4- ካብ ሰማይ ዝወረደ መና (ስርናይ ኣርያም )
ድሕሪ ነዊሕ እዋን እቲ መዓር ምስ ተወደአ ውን ብጸሎቶም ብሸነኽ ደቡብ ናይቲ ገዳም ትርኢቱ ጻዕዳ በረድ ዝመስል ስርናይ ሰለስተ ኩምራ ካብ ሰማይ ኣውረደሎም ፡ መስፈሪ ሰሪሖም ድማ ብዓቐን ይምግብዎም ነበሩ። ን 14 ዓመት ዝኣክል ከኣ ተመገቡ ብድሕሪ’ዚ ግን ትእዛዘ ጢሒሶም ካብ ዝተዋህቦም ዓቐን ዝያዳ ስለ ዝወሰዱ እቲ ስርናይ ተወድአ ።
5- ካብ ሰማይ ዝወረደ ወርቂ
ስርናይ ኣርያም ምስ ተወድአ ውን ደቆም ብጣዕሳ ብሓጢኣቶም ተኣሚኖም ለመኑ’ሞ ኣቡነ እንድርያስ ብጸሎቶም ብወገን ምብራቕ ናይቲ ገዳም ካብ ሰማይ ወርቂ ከም በረድ ኣውረዱ።ነቲ ዝተረከበ ወርቂ ሒዞም ድማ ብእኽሊ እናለወጡ ቀለቦም ረኸቡ።
ዕረፍቶምን ዝተዋህቦም ቃል ኪዳንን
ድሕሪ ብዙሕ መንፈሳዊ ተጋድሎ ኣቡነ እንድርያስ ካብዛ ሓላፊት ዓለም ናብታ ዘለኣለማዊት ቤት ዝኸዱላ ነብሶም ዘዕርፈላ ግዜ ምስ ቀረበት ጎይታ ተገሊጹ፥ ጸበልካ ዝገበረ ፡ብስምካ ንድኻታት ዝመጽወተ፡መጽሓፍ ገድልኻ ዝጸሓፈን ዘንበበን ዝሰምዐን ክምሕረልካ እየ።
ነዛ ብስምካ ዝተሰመየት ገዳም ድማ ከም ኢዮርሳሌም መቓብረይ ክቆጽረልካ ኣባኣ ውን ንብዙሓት ሕሙማት ዝፍውስ ማይ ዮርዳኖስ ከፈልፍለልካ ኢየ በሎም። ብድሕሪ’ዚ ኣቡነ እንድርያስ ነቶም ደቆም ነገርዎም ‘ሞ ምስ መን ትገድፈና ኣለኻ እንዳበሉ ብዙሕ ሓዘኑ፡ ደቀየ ኣጀኹም ድሕሪ 10 መዓልቲ ኣኽሊል ሰማዕትነት ተቐብልኩም ከተርክቡኒ ኢኹም በሎም፡ ድሕሪ ነዊሕ ዓቢ መንፈሳዊ ገድሊ ኣብ መበል 126 ዓመቶም ብ 1 የካቲት 1361 ዓ/ም/ግ ዓሪፎም።
እቶም ኣርድእቲ ውን ድሕሪ 10 መዓልቲ ኣብ ገዳሞም ብኣረመን ተቐቲሎም ብሰማዕትነት ተቐተሉ፡
ሕጂ ውን ኣብዚ ቦታ ሓደ ተኣምራት ተፈጸመ ፥ ደቂ ኣቡነ እንድሪያስ ብሰማእትነት ብኣረሜን ክቕተሉ እንከለው ንሓደ ፈታዊ ኣቡነ እንድሪያስ ኣብ ድባርዋ ዘማሓድር ዝነበረ ራእሲ ሓደራ ሚካኤል ደሞም ከም ትኪ ናብ ሰማይ ክዓርግ ተራኣዮ’ሞ ክረድኦም ሰራዊቱ ሒዙ መጸ። ግን ከርክቦም ኣይከኣለን ተቐቲሎም ጸንሕዎ። ብክብሪ ቀቢርዎም ክምለስ ከሎ ፡ ሓንቲ ጭዃሮ ረሱዑ’ሞ ክወስድዋ ምስ ተመልሱ እታ ሓኽሊ ጭዃሮ ጠጢዓ ገረብ ኮይና ጸንሐቶም። (እታ ገረብ ክሳብ ሕጂ ኣብቲ ገዳም ትርከብ ኣላ )።
እቲ ገዳም ድማ በቶም ካብ ኢትዮጵያ ምስ ኣቡነ እንድርያስ ዝመጹ’ሞ ኣብ ካልእ ኣገልግሎት ዝጸንሑ ሸውዓተ መነኮሳት ተመሊሶም ነቲ ገዳም መስረትዎ።
ከምዚ እናበለ ድማ ካብ ግዜ ናብ ግዜ እናዓበየት ከደት ፡ብዙሓት ሕሙማት ብፍላይ ሕማም ለምጽን ደውየን ዝፍወስሉ እዩ። ዓመታዊ ክብረ በዓል ድማ ብ 1 የካቲት ይኽበር።
እግዚኣብሔር ናይ ኣቦና ኣቡነ እንድርያስ በርኸት የካፍለና ኣሜን!
ስብሓት ለእግዚኣብሔር ወለወላዲቱ ድንግል፡ ወለመስቀሉ ክቡር ኣሜን!!!
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ከዮሴፋዊ ዕጣ ፋንታ ወደ ቃየናዊ ዕይታ ከያዕቆብ ልጆች መካከል፤ አንዱ ዮሴፍ የሚባል ነበር፡፡ ዮሴፍ፤ ወላጆቹ ያከብራል፤ ይወዳልም፡፡ የልጅ ግዴታውም ይወጣል፡፡ ዮሴፍ ለወንድሞቹም፤ ወንድማዊ ፍቅሩ ይለግስላቸዋል፡፡...
