Although Christianity became the state religion of Ethiopia in the 4th century, and the Bible was first translated into Ge'ez at about that time, only in the last two centuries have there appeared translations of the Bible into Amharic.
The first translation of the Bible into Amharic was by Abu Rumi in the early 19th century. [1] In the opinion of Edward Ullendorff, "The hisouis Asselin de Cherville, possessed a manuscript containing a complete translation of the Bible into Amharic, created by the mutual efforts of the Consul and Abu Rumi." As Ullendorff relates, for ten years "every Tuesday and Saturday his de Cherville's door was shut to all visitors when he read with 'my Abyssinian, slowly and with the utmost attention, every verse of the Sacred Volume, in the Arabic Version which we were able to translate.' But we are not told from which Arabic version the rendering was made." [2] Where the Arabic words were "abstruse, difficult, or foreign", de Cherville then consulted "the Hebrew Original, the Syriac Version, or the Septuagint" for clarification.
William Jowett purchased de Cherville's manuscript, consisting of 9,539 pages written in "the fine hand" of Abu Rumi for £1,250, which he then presented for review to Professor Samuel Lee, and the final manuscript was printed by Thomas Pell Platt [3] in increasing portions: the four Gospels in 1824, the entire New Testament in 1829, and the complete Bible in 1840. This translation, "with some changes and amendments, held sway until the Emperor Haile Selassie I ordered a new translation", which was published in 1960/61. [4] [5]
A new translation was underway, under the Emperor Haile Selassie I's patronage, when the Italian army invaded. This manuscript was later sent to Britain and printed, but most of the copies were destroyed in a fire during the bombing of London. [6] This translation is sometimes known as the "Buxton" translation, because a British missionary named Alfred Buxton (1891–1940) [7] was instrumental in sending the manuscript from occupied Ethiopia to Britain. This same basic translation, with some changes, was later printed in the USA, with funds raised by Rev. Donald Barnhouse. After it was printed, [8] this translation (sometimes referred to as the "Barnhouse New Testament") was found to contain a serious error in Rev. 19:10 & 22:9 (an angel commanding John to worship him, rather than prohibiting John to worship him), so most copies were destroyed. [9]
In 1962, a new Amharic translation from Ge'ez was printed, again with the patronage of the Emperor. The preface by Emperor Haile Selassie I is dated "1955" (E.C.), and the 31st year of his reign (i.e. AD 1962 in the Gregorian Calendar), [10] and states that it was translated by the Bible Committee he convened between AD 1947 and 1952, "realizing that there ought to be a revision from the original Hebrew and Greek of the existing translation of the Bible". [11] [12] It included the 66 books of the protocanon (i.e. those held canonical in common with Protestant and Catholic Christians), as the 5 narrow canon deuterocanonical books were published separately. The five narrow canon Ethiopian deuterocanonical books comprise 1 Enoch (Henok; different from the standard editions of Ge'ez manuscripts A~Q by foreign academics), Jubilees (Ge'ez: Mets'hafe Kufale) and I, II, and III Meqabyan (completely different from I, II, and III Maccabees) [13]
The 81 book Ethiopian Orthodox Tewahedo Church Bible, including the deuterocanonicals, 46 books of the Old Testament and 35 books of the New Testament, was published in 1986. This version incorporates a few minor changes or corrections to the 1962 Amharic text of the New Testament, but the text of the Old Testament and Deuterocanon are identical to those previously published under Haile Selassie I.
Under the Bible Society of Ethiopia (a member of the United Bible Societies), a new translation was printed in 1987, translated directly from Hebrew and Greek. A revised version of this appeared in 2005. These versions contain only the 66 books of the Protestant canon, and they have not been widely embraced by the Ethiopian Orthodox Tewahedo Church.
Living Bibles International produced a New Testament in 1985. [14] Following the 1992 merger of LBI with IBS, the International Bible Society produced a complete Bible in 2001. [15] This is a translation from the English NIV, or is at least very heavily reliant upon it.
The Biblica translation of the Bible is for the Amharic language, which is primarily used in Ethiopia. This translation uses an informal language style and applies a meaning-based translation philosophy. It is translated from the biblical languages. The Old Testament was completed in 2001 and the New Testament in 1988. [16]
In 2008, the Watch Tower Society produced an Amharic translation of Jehovah's Witnesses New World Translation of the Holy Scriptures. [17]
For the millennium celebration on the Ethiopian calendar, the Ethiopian Orthodox Church and the Ethiopian Bible Society produced a new translation. [18] This translation differed from recent Amharic translations in that the translators generally followed the Greek Septuagint (LXX) translation for the Old Testament and the Ge'ez for both the Old and the New. It was warmly welcomed by the Orthodox, but not by Protestants, both sides misunderstanding some points of history and the Biblical canon. [19]
The deuterocanonical books, meaning "Of, pertaining to, or constituting a second canon," collectively known as the Deuterocanon (DC), are certain books and passages considered to be canonical books of the Old Testament by the Catholic Church, the Eastern Orthodox Church, the Oriental Orthodox Churches and the Assyrian Church of the East, but which modern Jews and many Protestants regard as Apocrypha.
Geʽez is an ancient South Semitic language. The language originates from what is now Ethiopia and Eritrea.
The Ethiopian Orthodox Tewahedo Church is the largest of the Oriental Orthodox Churches. One of the few Christian churches in sub-Saharan Africa originating before European colonization of the continent, the Ethiopian Orthodox Tewahedo Church dates back to the Christianization of the Kingdom of Aksum in 330, and has between 36 million and 51 million adherents in Ethiopia. It is a founding member of the World Council of Churches. The Ethiopian Orthodox Tewahedo Church is in communion with the other Oriental Orthodox churches.
Psalm 151 is a short psalm found in most copies of the Septuagint (LXX), but not in the Masoretic Text of the Hebrew Bible. The title given to this psalm in the Septuagint indicates that it is supernumerary, as no number is affixed to it. The psalm is ascribed to David. It is also included in some manuscripts of the Peshitta. The psalm concerns the story of David and Goliath.
Tabot is a replica of the Ark of the Covenant, and represents the presence of God, in Ethiopian Orthodox and Eritrean Orthodox Churches. Tabot may variously refer to an inscribed altar tablet, the chest in which this tablet is stored, or to the tablet and chest together.
The Kebra Nagast, var. Kebra Negast, or The Glory of the Kings, is a 14th-century national epic of Ethiopia, written in Geʽez by the nebure id Ishaq of Aksum. In its existing form, the text is at least 700 years old and is considered by many Orthodox Tewahedo Christians to be a historically reliable work. It is considered to hold the genealogy of the Solomonic dynasty, which followed the Orthodox Tewahedo Church.
Debre Libanos is an Ethiopian Orthodox Tewahedo monastery, lying northwest of Addis Ababa in the North Shewa Zone of the Oromia Region. It was founded in 1284 by Saint Tekle Haymanot as Debre Atsbo and was renamed as Debre Libanos in the 15th century. He meditated in a cave above the current monastery for 29 years. The monastery's chief abbot, called the Ichege, was the second most powerful official in the Ethiopian Church after the Abuna.
Habesha peoples is an ethnic or pan-ethnic identifier that has been historically employed to refer to Semitic-speaking and predominantly Oriental Orthodox Christian peoples found in the highlands of Ethiopia and Eritrea between Asmara and Addis Ababa and this usage remains common today. The term is also used in varying degrees of inclusion and exclusion of other groups.
The Fetha Negest is a theocratic legal code compiled around 1240 by the Coptic Egyptian Christian writer Abu'l-Fada'il ibn al-Assal in Arabic. It was later translated into Ge'ez in Ethiopia in the 15th century and expanded upon with numerous local laws. Ibn al-Assal took his laws partly from apostolic writings, and partly from former law codes of the Byzantine rulers.
Edward Ullendorff was a British scholar of Semitic languages and Ethiopian studies.
Meqabyan, also referred to as Ethiopian Maccabees and Ethiopic Maccabees, are three books found only in the Ethiopian Orthodox Old Testament Biblical canon. The language of composition of these books is Geʽez, also called Classical Ethiopic, although they are more commonly found in Amharic today. These books are entirely different in their scope, content and subject from the more well-known books of Maccabees found in Catholic and Eastern Orthodox Bibles.
Abu Rumi is the name recorded as being the translator for the first complete Bible in Amharic, the national language of Ethiopia. Previously, only partial Amharic translations existed, and the Ethiopian Bible existed only in Ge'ez, the ancient liturgical language of Ethiopia. His story is recorded by William Jowett (1824). He was educated in the Ethiopian Orthodox Church, but it is not clear if he was a monk, priest, or had any official status within the church.
The term Catholic Bible can be understood in two ways. More generally, it can refer to a Christian Bible that includes the whole 73-book canon recognized by the Catholic Church, including some of the deuterocanonical books of the Old Testament which are in the Greek Septuagint collection, but which are not present in the Hebrew Masoretic Text collection. More specifically, the term can refer to a version or translation of the Bible which is published with the Catholic Church's approval, in accordance with Catholic canon law.
Mahay Choramo was an Ethiopian evangelist who planted dozens of churches in remote areas in Ethiopia in the twentieth century.
Abuna Yesehaq, was a leader of the Ethiopian Orthodox Tewahedo Church in the Western hemisphere.
Getatchew Haile was an Ethiopian-American philologist widely considered the foremost scholar of the Ge'ez language and one of its most prolific. He was acknowledged for his contributions to the field with a MacArthur Fellows Program "genius" award and the Edward Ullendorff Medal from the Council of the British Academy. He was the first Ethiopian and the first African to win the award.
A biblical canon is a set of texts which a particular Jewish or Christian religious community regards as part of the Bible.
Jean-Louis Asselin de Cherville was a French Orientalist. He studied in Cherbourg and Valognes and was destined for priesthood, receiving his tonsure in 1792. He became a lecturer in the short-lived revolutionary École normale in the year III (1794), and was employed by the Republican ministry of treasure from 1795 to 1802, a post which he left in order to study oriental languages. He went to Cairo as translator in 1806, where he served as vice-consul. He moved to Alexandria in 1816 and ended his career in the position of first dragoman of the French consulate for Egypt. He participated in the philological discovery of the South Semitic languages of Abyssinia, Amharic and Ge'ez. During his time in Egypt, he collected more than 1,500 manuscripts.
Ethiopian literature dates from Ancient Ethiopian literature up until modern Ethiopian literature. Ancient Ethiopian literature starts with Axumite texts written in the Geʽez language using the Geʽez script, indigenous to both Ethiopia and Eritrea.
Bible translations into Geʽez, an ancient South Semitic language of the Ethiopian branch, date back to the 6th century at least, making them one of the world's oldest Bible translations.