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The book opens with an interpretation and explanation of the Three Hundred and Eighteen Orthodox Fathers concerning the children of ADAM, and the statement that the Trinity lived in ZION, the Tabernacle of the Law of God, which God made in the fortress of His holiness before He made anything else. The Trinity agreed to make man in God’s image, and the Son agreed to put on the flesh of ADAM; the man was made to take the place of SATAN and to praise God. In due course, CHRIST, the second ADAM, was born of the flesh of Mary the Virgin, the Second ZION (Chap. 1).
In Chap. 2 ISAAC, the translator of the Ethiopic text, next quotes GREGORY the Illuminator, the son of ANAG, a native of BALKH, who was born about 257 A.D. and died about 330. Whilst GREGORY was suffering the tortures inflicted upon him by TIRIDATES III he pondered on the question, Of what doth the glory of kings consist? In the end, he came to the conclusion that ADAM’S kingship bestowed upon him by God was greater than that of any of the Kings of Armenia.
Chaps. 3-6 deal with the birth of CAIN and ABEL; the face of CAIN was sullen and that of ABEL good-tempered, and ADAM made ABEL his heir because of his pleasing countenance. CAIN and ABEL had twin sisters. CAIN’S sister LĔBHÛDHÂ had a good-tempered face, and ADAM gave her in marriage to ABEL; ABEL’S sister ḲALÎMATH had a sullen face like CAIN, and ADAM gave her in marriage to CAIN. Moved by SATAN to envy, and filled with wrath against ADAM for taking his twin sister from him, Cain rose up and slew ABEL. ADAM was consoled for ABEL’S death by the birth of Seth. The descendants of CAIN were wicked men, and neglected God, and passed their time in singing lewd songs to stringed instruments and pipes and they lived lawless and abominable lives. ISAAC credits them with having produced the mule and condemns the crossing of mares with asses.
In the tenth generation from ADAM, NOAH lived, and he refused to deal in any way with the children of CAIN, whose arrogance, pride, fraud, deceit, and uncleanness cried aloud to heaven. At length, God sent the Flood, which destroyed everything on the earth except Eight Souls, and seven of every clean beast, and two of every unclean beast (Chap. 8). God made a covenant with Noah not to destroy the earth again by a flood, and when NOAH died SHEM succeeded him (Chaps. 9 and 10). In Chap. 11 we have another declaration by the 318 Orthodox Fathers that: 1. The Tabernacle of the Law (i.e. the Ark of the Covenant) was created before the heavens, the earth and its pillars, the sea, and men and angels; 2. It was made by God for His own abode; 3. It is on the earth. The ZION wherein God dwelt in heaven before the creation was the type and similitude of the VIRGIN MARY.
The seven sons of CANAAN, who were the sons of HAM, seized seven cities that belonged to SHEM’S children but eventually had to relinquish them. The nations seized by CANAAN’S sons were the CANAANITES, the PERIZZITES, the HIVITES, the HITTITES, the AMORITES, the JEBUSITES, the GIRGASITES. In the days of TERAH men made magical images, and placed on the tombs of their fathers’ statues, out of which devils spake and commanded them to offer up their sons and daughters as sacrifices to “filthy devils” (Chap. 12).
TERAH’S son ABRAHAM, having proved for himself the powerlessness of idols, smashed the idols which his father sent him to sell, and then called upon the Creator of the Universe to be his God. A chariot of fire appeared (Chap. 13) and with it, God, Who made a covenant with him and told him to depart to another country. Abraham took his wife and departed to SALEM, where he reigned in righteousness according to God’s command. He had a bodyguard of eighteen stalwart men who wore crowns and belts of gold, and gold-embroidered tunics. ISAAC and JACOB pleased God in their lives (Chap. 15), but REUBEN transgressed and the succession passed from him (Chap. 16); under the curse of JACOB, with whose concubine BILHAH REUBEN had lain, the children of REUBEN became leprous and scabby.
Chap. 17 describes the glory of ZION, i.e. the Tabernacle of the Law of God which God brought down from heaven to earth, and showed Moses, and ordered him to make a copy of it. MOSES, therefore, made a box of acacia wood two and a half cubits long, one and a half cubits broad and one and a half cubits deep, i.e. a portable shrine measuring 3 ft. 9 in. by 2 ft. 3 in. by 2 ft. 3 in. or 4 ft. 2 in. by 2 ft. 6 in. by 2 ft. 6 in. In this shrine, he placed the Two Tables of the Covenant, a gold pot containing one omer of manna, and the wonderful rod of AARON, which put forth buds when it was withered. This rod had been broken in two places and was in three pieces, and each piece became a separate and complete rod (see p. 13 and Exod. xvi. 33, 34; Hebrews ix. 2; Numbers xvii. 10).
We may note that in 2 Chron. v. 10, it is said that there was nothing in the Ark except the Two Tables which MOSES put therein in HOREB. MOSES covered the Ark with gold, inside and outside, and made all the vessels, hangings, &c., according to the patterns given to him by God. But there was something else in the Ark made by MOSES. By God’s orders he made a case, presumably of gold, in the shape of the “belly of a ship” (p. 15), and in this, the Two Tables were to rest. As the VIRGIN MARY is called the “new ship who carried the wealth of the world”, this “belly of a ship” was a type of her. The case for the Two Tables symbolized her womb, the case carried the Word cut on stone, and MARY carried the Living Word incarnate. And the Ark made by MOSES was the abode of God, Who dwelt with the Two Tables.
With Chap 19 ISAAC, the translator of the KEBRA NAGAST, begins a long extract from an apocryphal work which “DOMITIUS, Archbishop of Constantinople“, says he found among the manuscripts in the library of Saint SOPHIA. I have failed to identify either DOMITIUS or the work he quotes. According to this work, the Emperor of ETHIOPIA and the Emperor of RÔMÊ (i.e. BYZANTIUM) are the sons of SHEM, and they divide the world between them (Chap. 20). From the same work, we have a description of MÂKĔDÂ the “Queen of the South” (Matt. xii. 42), who was shrewd, intelligent in mind, beautiful in face and form, and exceedingly rich. She carried on a large business on land by means of caravans, and on the sea by means of ships, and she traded with the merchants of India and NUBIA and ASWÂN (SYENE). As the Queen came from the south her home was probably in Southern Arabia, and she is far more likely to have been of ARAB than ETHIOPIAN origin. The head of her trading caravans was TÂMRÎN, a clever man of affairs who directed the operations of 520 camels and 73 ships (Chap. 22).
At this time SOLOMON wanted gold, ebony, and sapphires for the building of the Temple of God in Jerusalem, and he opened negotiations. with TÂMRÎN for the supply of the same. TÂMRÎN loaded his camels and took his goods to SOLOMON, who proved to be a generous customer, and his wisdom and handsome appearance and riches greatly impressed the merchant from the South. TÂMRÎN saw with amazement that SOLOMON was employing 700 carpenters and 800 masons on the building of the Temple (Chaps. 22, 23). When TÂMRÎN returned to his mistress he told the Queen all that he had seen at JERUSALEM, and day by day he described to her SOLOMON’S power and wisdom and the magnificence of the state in which he lived. Little by little, desire to see this wonderful man and to imbibe his wisdom grew in the Queen’s mind, and at length, she (Chap. 24) decided to go to Jerusalem. Thereupon 797 camels and mules and asses innumerable were loaded, and she left her kingdom and made her way direct to JERUSALEM.
When the Queen met SOLOMON she gave him rich presents, (Chap. 25), and he established her in a lodging and supplied her with food and servants and rich apparel. The Queen was fascinated as much by his wisdom as by his physical perfections, and she marveled at the extent and variety of his knowledge. When she saw him instructing the mason, the carpenter, the blacksmith, and directing all the workmen, and at the same time acting as judge and ruler of his people and household, her astonishment was unbounded.
During her stay in JERUSALEM, MÂKĔDÂ conversed daily (Chaps. 26, 27) with SOLOMON, and she learned from him about the God of the Hebrews, the Creator of the heavens and the earth. She herself worshipped the sun, moon and stars, and trees, and idols of gold and silver, but under the influence of SOLOMON’S beautiful voice and eloquent words she renounced ṢÂBÂISM and worshipped not the sun but the sun’s Creator, the God of Israel (Chap. 28). And she vowed that her seed after her should adore the Tabernacle of the God of Israel, the abode of God upon earth. MÂKĔDÂ and SOLOMON exchanged visits frequently and the more she saw of him the more she appreciated his wisdom. The birds and the beasts also came to hear his wisdom, and SOLOMON talked to them, each in his own language, and they went back to their native lands and told their fellow creatures what they had seen and heard.
At length MÂKĔDÂ sent a message to SOLOMON, saying that the time had arrived for her to return to her own country. When SOLOMON heard this he pondered deeply and determined to the company with her, for he loved her physical beauty and her shrewd native intelligence, and he wished to beget a son by her. SOLOMON had 400 wives and 600 concubines, and among them were women from SYRIA, PALESTINE, the DELTA, UPPER EGYPT and NUBIA. Our translator, ISAAC, excuses SOLOMON for his excessive love of women, and says that he was not addicted to fornication, but only took these thousand women to the wife that he might get sons by each of them. These children were to inherit the countries of his enemies and destroy idolaters. Moreover, SOLOMON lived under the Law of the Flesh, for the Holy Spirit was not given to men in his time.
In answer to MÂKĔDÂ’S message SOLOMON sent her an invitation to a splendid banquet, which the Queen accepted, and she went to a place which he had prepared specially for her in the great tent (Chap. 29). The courses were ten in number, and the dishes were dainty, highly seasoned, and abundant, and the Queen was satisfied with their smell only. The tent was furnished with truly Oriental magnificence, scented oils had been sprinkled about with a lavish hand, the air was heavy with the perfumes of burning myrrh and cassia, and the Queen ate and drank heartily. When all the other guests had departed and SOLOMON and MÂKĔDÂ were alone, the King showed her a couch and invited her to sleep there. MÂKĔDÂ agreed on the condition that he did not attempt to take her by force, and in reply, SOLOMON said that he would not touch her provided that she did not attempt to take anything that was in his house. Thereupon each vowed to respect the property of the other, and the Queen lay down to sleep. After a short time, the highly-spiced meats began to have their effect, and the Queen was seized with violent thirst (Chap. 30).
She got up and searched for water but found none. At length she saw a vessel of water by the King’s bed, and thinking that he was asleep, she went and took up the vessel and was about to drink when SOLOMON jumped up, and stopped her, and accused her of breaking her oath not to steal anything of his. The agony of thirst was so great that the Queen retracted her oath, and SOLOMON allowed her to drink her fill, and then she retired with him to his couch and slept there. MÂKĔDÂ was a virgin Queen and had reigned over her country six years when SOLOMON took her to wife. That same night SOLOMON saw a dream in which the sun came down from heaven, and shone brilliantly over Israel, and then departed to ETHIOPIA to shine there forever. Then a Sun far more brilliant came down and shone over ISRAEL, and the Israelites rejected that Sun and destroyed it, and buried it; but that Sun rose again and ascended into heaven, and paid no further heed to ISRAEL. When SOLOMON understood the meaning of that vision he was greatly disturbed and troubled in his mind, for he knew that the departure of the sun from ISRAEL typified the departure of God.
At length, MÂKĔDÂ departed from JERUSALEM, but before she left, SOLOMON gave her six thousand wagonloads of beautiful things, two specially constructed vehicles, one in which to travel over the sea, and one in which to travel through the air. Thus SOLOMON anticipated the motorboat and the airship. Besides all these things SOLOMON gave her the ring that was on his little finger (Chap. 31), as a token whereby she might remember him.
Nine months and five days after MÂKĔDÂ bade SOLOMON farewell she brought forth a man child, and in due course, she arrived in her own country, where she was received with great joy and delight. She called her son BAYNA-LEḤKEM, i.e. IBN AL-ḤAKÎM, “the son of the wise man”, and he grew into a strong and handsome young man. At the age of twelve he questioned his mother as to his parentage, and in spite of rebuffs by her he continued to do so until she told him; ten years later no power could keep him in his own country, and MÂKĔDÂ sent him to Jerusalem, accompanied by her old chief of caravans, TÂMRÎN (Chaps. 32, 33). With him she sent a letter to SOLOMON, telling him that in future a king should reign over her country, and not a virgin queen and that her people should adopt the religion of Israel. Finally, she sent salutations to the Tabernacle of the Law of God and begged SOLOMON to send her a portion of the fringe from the Covering of ZION so that it might be treasured by her as a holy possession forever. In saying farewell to her son, MÂKĔDÂ gave him the ring which SOLOMON had given her so that if necessary he might use it as a proof that he was the son of MÂKĔDÂ by SOLOMON.
When the young man arrived at GÂZÂ, a district which SOLOMON had given to the Queen of SHEBA (Chap. 34), all the people were astonished at his close resemblance to SOLOMON, and some of them went so far so to declare that he was SOLOMON in person. The minds of the people were much exercised about the matter, and messengers were sent to SOLOMON from GÂZÂ announcing the arrival of a merchant who resembled him in face and features and informs and stature, and in manners and carriage and behavior. At that time SOLOMON was depressed, by reason of the miscarriage of his plans in respect of obtaining a large posterity, like “the stars of heaven and the sands on the seashore.”
He had married one thousand women, meaning to beget by them one thousand sons, but God only gave him three children! Therefore, when he heard of the arrival of the young merchant who resembled himself, he knew at once that it was his son by the Queen of SHEBA who had come to see him, and he sent out BENAIAH, the son of JEHOIADA, to meet him and to bring him to Jerusalem (Chap. 35). In due course, BENAIAH met BAYNA-LEḤKEM, and he and his fifty guards escorted him into the presence of SOLOMON, who acknowledged him straightway, and embraced him, and kissed him on his forehead and eyes and mouth (Chap. 36). He then took him into his chamber and arrayed him in gorgeous apparel, and gave him a belt of gold and a gold crown, and set a ring upon his finger, and when he presented him to the nobles of Israel, they accepted him as SOLOMON’S son and brought gifts to him. Then BAYNA-LEḤKEM produced the ring which he had brought from his mother and gave it to SOLOMON, who said that it was unnecessary, for his face and stature proclaimed that he was his son.
Soon after this TÂMRÎN had an audience of SOLOMON, and he asked him to anoint BAYNA-LEḤKEM king, to consecrate and to bless him and then to send him back to his mother as soon as possible, for such was her desire. This old and faithful servant was afraid that the luxurious living of SOLOMON’S house would have an ill effect upon his future king, and he was anxious to get him away from JERUSALEM as soon as possible. To this SOLOMON replied that after a woman had brought forth her son and suckled him she had nothing more to do with him, for a boy belongs to his father and a girl to her mother. And SOLOMON refused to give up his first-born son. But BAYNA-LEḤKEM himself was anxious to leave JERUSALEM (Chap. 36), and he begged SOLOMON to give him a portion of the fringe of the Tabernacle of the Law of God and to let him depart.
He had no wish to live as SOLOMON’S second son in JERUSALEM, for he knew that SOLOMON had another son, REHOBOAM, who was six years old at that time and had been begotten in lawful marriage, whilst he himself was the son of an unmarried mother. SOLOMON promised to give him the kingdom of Israel, and wives and concubines, and argued and pleaded with him long and earnestly, but to no purpose (Chap. 37); BAYNA-LEḤKEM said that he had sworn by his mother’s breasts to return to her quickly, and not to marry a wife in ISRAEL. To swear by a woman’s breasts was a serious matter, and we have an echo of a somewhat similar ceremony in the Annals of the Nubian NASTASEN, King of NUBIA after 500 B.C. (?). This king paid a visit to the goddess BAST of TERT, his good mother, and he says that she gave him life, great old age, happiness, [and] her two breasts [on] the left (?) side, and placed him in her living, beautiful bosom.” We may be certain that NASTASEN swore to do something in return for the gracious kindness of the goddess Bast.
When SOLOMON saw that it was impossible to keep BAYNA-LEḤKEM in JERUSALEM, he summoned the elders of Israel (Chap. 38) and declared to them his intention of making the young man King of ETHIOPIA, and asked them to send their eldest sons with him to that far country to found a Jewish colony and kingdom there. The elders, of course, agreed to the king’s request, and then ZADOK the priest and BENAIAH, the son of JEHOIADA, anointed BAYNA-LEḤKEM king in the Holy of Holies (Chap. 39); the name which he received at his anointing was DAVID [II], the name of his grandfather.
Then SOLOMON commanded ZADOK to describe to the young King of ETHIOPIA the curses that would fall upon him if he failed to obey God’s commands (Chap. 40), and the blessings that would accrue to him if he performed the Will of God (Chap. 41). ZADOK did so, and then recited the Ten Commandments (Chap. 42) as given by MOSES, and a number of Hebrew laws concerning marriage, adultery, fornication, incest, sodomy, &c. The anointing of SOLOMON’S son to be king over ETHIOPIA was pleasing to the people, but all those whose first-born sons were to leave Jerusalem with him sorrowed and cursed SOLOMONsecretly in their hearts. In Chap. 43 we have a list of the names of those who were to hold positions of honor under DAVID II in ETHIOPIA, and Chap. 44 contains a series of warnings against abusing and reviling kings.
Now the children of Israel who were to go to ETHIOPIA sorrowed greatly at the thought of leaving their country, but the matter that troubled them most was leaving the Tabernacle of the Law of God behind them (Chap. 45). At length, AZARYAS suggested that they should take ZION with them, and having sworn his fellow sufferers to secrecy he declared to them the plan which he had devised. This was simple enough, for he determined to have a box made of the same size and shape as the Tabernacle, and when he had taken the Tabernacle out of the Holy of Holies, to set it in its place. He collected 140 double drachmas and employed a carpenter to construct the box he required. In the Arabic version of the story, it is SOLOMON’S son who has the box made, and he puts the carpenter to death as soon as he had made it, knowing that dead men tell no tales. One night whilst these things were being carried out AZARYAS had a dream in which God told him to make BAYNA-LEḤKEM offer up a sacrifice before he departed to ETHIOPIA, and during the performance of the ceremony to bring the Tabernacle out from the Holy of Holies into the fore part of the Temple (Chap. 46). SOLOMON agreed to the offering being made and provided animals for sacrifice (Chap. 47).
When the offering had been made, the Angel of the Lord appeared to AZARYAS (Chap. 48), and has opened the doors of the Holy of Holies with the keys which he had in his hand, he told him to go and bring in the box that had been made to replace the Tabernacle. When he had done this AZARYAS, and ELMEYAS, and ABESA, and MAKARI brought out the Tabernacle and carried it into the house of AZARYAS, and then they returned to the Temple and put together the box that was to replace the Tabernacle, and locked the doors, and came out. BAYNA-LEḤKEM, who was well acquainted with all that had been done, then went and bade SOLOMONfarewell, and received his father’s blessing (Chap. 49). Then AZARYAS set the Tabernacle ZION upon a wagon and covered it over with the baggage of all kinds (Chap. 50), and accompanied by the cries of men, the wailings of women, the howlings of dogs, and the screams of asses, it was driven out of JERUSALEM. Both SOLOMON and his people knew instinctively that the glory of Israel had departed with it. Then SOLOMON told ZADOK the priest to go into the Holy of Holies and bring out the covering of the Tabernacle, and to spread over the Tabernacle in its stead the new covering which he had had specially made for the purpose (Chap. 51); and thus saying he placed the new covering in the bands of the high priest.
The Queen of SHEBA had asked him for a piece of the fringe of the covering of the Tabernacle, and she had repeated her request by the mouth of her son, and SOLOMON determined to send the complete covering to her. The text mentions the “five mice and ten emeralds” which were given to ZION, but it is not clear whether SOLOMONmeant them to be given to the Queen with the covering of the Tabernacle. Acting on SOLOMON’S instructions, ZADOK went and fetched the covering of the Tabernacle (Chap. 52), and gave it to BAYNA-LEḤKEM, or DAVID, together with a chain of gold. Then the wagons were loaded, and BAYNA-LEḤKEM and his companions set out on their journey. The Archangel Michael led the way, and he cut a path for them and sheltered them from the heat. Neither man nor beast touched the ground with their feet but was carried along above the ground with the speed of the bat and the eagle, and even the wagons were borne along without touching the earth (Chap. 52).
MICHAEL halted the company at GÂZÂ, which city SOLOMON had given to the Queen of SHEBA, and another day’s march brought them to the frontier of Egypt, and they encamped by “the River” (TAKKAZI), i.e. the NILE. Thus they had performed in one day a journey that generally took the caravans thirteen days to complete (Chap. 53). Whilst they were here his companions took the opportunity of revealing to DAVID the fact that they had carried off the Tabernacle ZION, and that it was there with them. AZARYAS told ELMEYAS to “beautify and dress our Lady”, and when David II saw her he rose up and skipped like a young sheep, and danced before the Tabernacle even as did his grandfather DAVID I (2 Sam. vi. 14). Then he stood up before ZION and made the address to her which is given in Chap. 54. When the natives heard that the Tabernacle of the Law of God was in their midst, they beat drums and played upon flutes and pipes, and the people shouted, and the pylons of the temples, and the idols that were in the forms of men, and dogs, and cats, fell down and were broken in pieces (Chaps. 54, 55).
AZARYAS dressed ZION, and spread their gifts before her, and he set her on a wagon with draperies of purple about her. On the following morning, David and his company resumed their journey, and men and beasts and wagons were all raised above the ground to the height of one cubit as before. They passed through the air like shadows, and the people ran alongside ZION and worshipped her. When they came to the RED SEA ZION passed over its waters, and the whole company was raised above them to a height of three cubits. The waves leaped up to welcome ZION, and the billows thundered forth the praise of her, and the breakers roared their acclamations, and all the creatures in the sea worshipped her as she passed over them. In due course the company arrived at a place opposite Mount Sinai and encamped in KÂDÊS, and then passing through MEDYÂM and BÊLÔNTÔS they came to Ethiopia, where they were received with great rejoicings. The description of the route followed by DAVID II is very vague, and it is clear that ISAAC’S geographical knowledge was incomplete.
Meanwhile, ZADOK had returned from the Temple in Jerusalem to SOLOMON’S palace and found the king very sorrowful, for he had been thinking over the dream which he had twenty-two years before, and feared that the glory of Israel had either departed or was about to depart. ZADOK was greatly troubled when he heard what the king’s dream was, and prophesied woe to ISRAEL if the Tabernacle had been carried off by DAVID. SOLOMON asked him if he had made sure that the Tabernacle was in the Holy of Holies the day before when he removed the outside covering to give it to DAVID, and ZADOK said he had not done so (Chap. 56). Then SOLOMON told him to go at once and see, and when he had gone into the Holy of Holies he found there nothing but the box which AZARYAS had made to take the place of the Tabernacle.
When ZADOK saw that ZION had departed he fainted, and BENAIAH found him lying there like a dead man. When ZADOK revived he cast ashes on his head, and went to the doors of the Temple and in a loud voice bewailed the loss of the glory and protection of Israel. When SOLOMON heard the news he commanded men to make ready to pursue those who had stolen ZION and to slay them when they found them (Chap. 57). When the soldiers were ready SOLOMON set himself at their head, and his mounted scouts rode in all haste to EGYPT, where they learned that the fugitives had left the place nine days before (Chap. 58). When SOLOMON himself arrived at GÂZÂ he found that the report which his scouts had made to him was true, and his heart sank. Near Egypt, he met envoys of PHARAOH who had been sent to him with presents, and he asked one of them for news of the thieves. This man told him that he had seen the company of David II in CAIRO traveling through the air and that all the statues of kings and gods in EGYPT had fallen down in the presence of the Tabernacle of ZION, and was dashed in pieces (Chap. 59). When SOLOMON heard this he returned to his tent and wept bitterly, and gave vent to the lamentations that form (Chap. 60).
‘The Contents of the Kebra NagastT Described [ch1-59]’
‘The Contents of the Kebra Nagast Described [ch 60-117]’
‘THE GLORY OF KINGS’- [ch1-10]
‘The Glory of Zion’-[ch11-20]’
The queen came to Solomon the king’-[ch-21-25]
‘Solomon gave Commandments to the Queen’-[ch 26-29]
‘The King of Ethiopia traveled’-[ch 30-34]
‘They made the Son of King Solomon’- [ch 35-39]
‘ The Ten Commandments’-[ch 40-44]
‘They carried away Zion’-[ch 45-49]
‘The Wagon was given to Ethiopia’-[ch 50-55]
‘The Fall of Zadok the Priest’- [ch 56-60]
‘The sin King Solomon’-[ch 61-65]
‘The Question of Solomon'[ch 66-69]
‘Mary the daughter of David’-[ch 70-75]
‘The King of Persia’-[ch 76-80]
‘Abraham traveled to Egypt’-[ch 81-87]
‘This is what ye shall eat: the clean and the unclean’-[ch 88-91]
‘The first war of the Ethiopian King’-[ch 92-95]
‘Prophecy about Christ’-[ch 96-99]
The Ark of the covenant-[ch100-104]
‘The Coming of Christ”-[ch 105-109]
‘The return of Zion’