| On the day of Your announcement, only-Begotten Word of God, the Church is glad and joyful, and her children sing glory. | ܒܗܳܢܳܐ ܝܰܘܡܳܐ ܕܣܘܒܳܪܳܟ ܆ ܝܺܚܺܝܕܳܐ ܡܶܠܬܶܗ ܕܰܐܒܳܐ ܆ ܚܳܕܝܳܐ ܥܺܕܬܳܐ ܘܰܦܨܺܝܚܳܐ ܆ ܘܝ̈ܰܠܕܶܝܗ̇ ܙܳܡܪܺܝܢ ܬܶܫܒܘܽܚܬܳܐ ܀ |
| Today, the messenger was sent from the house of the Father; he descended and announced to the Virgin: “The Savior shall appear from you.” | ܝܰܘܡܳܢܳܐ ܐܶܫܬܰܕܰܪ ܗ̱ܘܳܐ ܆ ܐܺܝܙܓܰܕܳܐ ܡܶܢ ܒܶܝܬ ܐܰܒܳܐ ܆ ܘܰܢܚܶܬ ܣܰܒܪܳܗ̇ ܠܰܒܬܘܽܠܬܳܐ ܆ ܕܡܶܢܶܟܝ ܕܳܢܰܚ ܦܳܪܘܽܩܳܐ ܀ |
| The Virgin says to the watcher: “Behold! I am the handmaid of your Lord. May it be done to me according to what you said, and I praise him for His goodness” (see Lk 1:26-38) | ܐܳܡܪܳܐ ܠܶܗ ܒܬܘܽܠܬܳܐ ܠܥܺܝܪܳܐ ܆ ܕܗܳܐ ܐܶܢܳܐ ܐܰܡܬܶܗ ܕܡܳܪܳܟ ܆ ܢܶܗܘܶܐ ܠܺܝ ܐܰܟܡܳܐ ܕܶܐܡܰܪܬ ܆ ܘܰܐܘܕܶܐ ܠܶܗ ܥܰܠ ܛܰܝܒܘܽܬܶܗ ܀ |
Author: Syriac Christian Heritage
Season of Glorious Pentecost: Sunday – (Maronite Divine Liturgy)
| Come in peace, glorious feast, Sunday the great day, in whom angels and men rejoice and delight. | ܬܳܐ ܒܰܫܠܳܡ ܥܺܐܕܳܐ ܫܒܺܝܚܳܐ ܆ ܝܰܘܡܶܗ ܪܰܒܳܐ ܕܚܰܕ ܒܫܰܒܳܐ ܆ ܕܚܳܕܶܝܢ ܒܳܟ ܘܰܦܨܺܝܚܺܝܢ ܒܳܟ ܆ ܡܰܠܰܐܟ̈ܶܐ ܘܰܒ̈ܢܰܝ ܐ̱ܢܳܫܳܐ ܀ |
| From mountaintops may angels and men proclaim Sunday the great day, and may they glorify the Lord. | ܡܶܢ ܪ̈ܺܝܫܰܝ ܛܘܽܪ̈ܶܐ ܢܶܩܥܘܽܢ ܆ ܠܝܰܘܡܶܗ ܪܰܒܳܐ ܕܚܰܕ ܒܫܰܒܳܐ ܆ ܘܢܶܬܠܘܽܢ ܬܶܫܒܘܽܚܬܳܐ ܠܡܳܪܝܳܐ ܆ ܡܰܠܰܐܟ̈ܶܐ ܘܰܒ̈ܢܰܝ ܐ̱ܢܳܫܳܐ ܀ |
| Blessed is He who exalted Sunday the great day above all days with psalms and alleluias, and priests proclaiming the Good News. | ܒܪܺܝܟ ܕܰܐܘܪܶܒ ܡܶܢ ܟܽܠ ܝܰܘܡܺܝ̈ܢ ܆ ܠܝܰܘܡܶܗ ܪܰܒܳܐ ܕܚܰܕ ܒܫܰܒܳܐ ܆ ܒܙܘܽܡܳܪ̈ܶܐ ܘܰܒܗ̈ܘܽܠܳܠܶܐ ܆ ܘܟܳܗ̈ܢܶܐ ܕܩܳܪܶܝܢ ܠܰܣܒܰܪܬܳܐ ܀ |
Season of Glorious Pentecost: Wednesday – (Maronite Divine Liturgy)
| Holy Virgin Mother (literally, blessed mother), you are blessed, and you are glorious in your virginity because the glorious Fruit that is from the Father appeared from you in purity. | ܛܘܽܒܰܝܟܝ ܐܶܡܳܐ ܡܒܰܪܰܟܬܳܐ ܆ ܘܰܫܒܺܝܚܰܬܝ ܒܰܒܬܘܽܠܘܽܬܶܟܝ ܆ ܕܰܕܢܰܚ ܡܶܢܶܟܝ ܕܰܟܝܳܐܝܺܬ ܆ ܦܺܐܪܳܐ ܫܒܺܝܚܳܐ ܕܡܶܢ ܐܰܒܳܐ ܀ |
| It is befitting to commemorate Mary, the holy Virgin; she held and carried in her lap (literally, on her knees) the one who holds all creation. | ܝܳܐܶܐ ܕܢܶܗܘܶܐ ܕܘܽܟܪܳܢܳܐ ܆ ܠܡܰܪܝܰܡ ܒܬܘܽܠܬܳܐ ܩܰܕܺܝܫܬܳܐ ܆ ܠܗܰܘ ܕܰܛܥܺܝܢ ܟܽܠ ܒܶܪ̈ܝܳܬܳܐ ܆ ܥܰܠ ܒܘܽܪ̈ܟܶܝܗ̇ ܛܶܥܢܰܬ ܙܰܝܚܰܬ ܀ |
| God, [you] accepted in your mercies the offering of the just of old; accept in your mercies our offering, and be pleased with our prayers. | ܐܰܠܳܗܳܐ ܕܩܰܒܶܠ ܒܪ̈ܰܚܡܰܘܗ̱ܝ ܆ ܩܘܽܪܒܳܢܳܐ ܕܟܺܐܢ̈ܶܐ ܩܰܕܡ̈ܶܐ ܆ ܩܰܒܶܠ ܒܪ̈ܰܚܡܰܝܟ ܩܘܽܪܒܳܢܰܢ ܆ ܘܶܐܬܪܰܥܳܐ ܒܰܨܠܰܘ̈ܳܬܰܢ ܀ |
Season of Glorious Pentecost: Tuesday – (Maronite Divine Liturgy)
| On the day of commemorating the confessors, the Church rejoices and is glad, and splendid crowds of her loved ones are singing praise to God. | ܒܝܘܽܡ ܕܘܽܟܪܳܢܳܐ ܕܡܰܘܕܝ̈ܳܢܶܐ ܆ ܚܳܕܝܳܐ ܥܺܕܬܳܐ ܘܰܦܨܺܝܚܳܐ ܆ ܘܟܶܢ̈ܫܶܐ ܙܗܰܝ̈ܳܐ ܕܚܰܒܺܝ̈ܒܶܝܗ̇ ܆ ܙܳܡܪܺܝܢ ܫܘܽܒܚܳܐ ܠܰܐܠܳܗܳܐ ܀ |
| Neither a king rejoices over his crown nor a judge over his authority as the betrothed Church rejoices over the commemoration of the saints. | ܠܳܐ ܚܳܕܶܐ ܡܰܠܟܳܐ ܒܬܳܓܶܗ ܆ ܘܠܳܐ ܕܰܝܳܢܳܐ ܒܫܘܽܠܛܳܢܶܗ ܆ ܐܰܝܟ ܕܚܳܕܝܳܐ ܥܺܕܬܳܐ ܡܟܺܝܪܬܳܐ ܆ ܒܕܘܽܟܪ̈ܳܢܰܝܗܘܽܢ ܕܩܰܕܺܝ̈ܫܶܐ ܀ |
| God, [you] accepted in your mercies the offering of the just of old; accept in your mercies our offering, and be pleased with our prayers. | ܐܰܠܳܗܳܐ ܕܩܰܒܶܠ ܒܪ̈ܰܚܡܰܘܗ̱ܝ ܆ ܩܘܽܪܒܳܢܳܐ ܕܟܺܐܢ̈ܶܐ ܩܰܕܡ̈ܶܐ ܆ ܩܰܒܶܠ ܒܪ̈ܰܚܡܰܝܟ ܩܘܽܪܒܳܢܰܢ ܆ ܘܶܐܬܪܰܥܳܐ ܒܰܨܠܰܘ̈ܳܬܰܢ ܀ |
Season of Glorious Pentecost: Thursday – (Maronite Divine Liturgy)
| Thursday A | |
|---|---|
| May the Apostles, who preached Your Good News and were slain for your sake, supplicate your mercy with us that Your Grace might be pleased with us. | ܫܠܺܝ̈ܚܶܐ ܕܰܐܟܪܶܙܘ ܠܰܣܒܰܪܬܳܟ ܆ ܘܶܐܬܩܰܛܰܠܘ ܡܶܛܽܠܳܬܳܟ ܆ ܢܦܺܝܣܘܽܢ ܥܰܡܰܢ ܠܰܚܢܳܢܳܟ ܆ ܘܬܶܬܪܰܥܶܐ ܠܰܢ ܛܰܝܒܘܽܬܳܟ ܀ |
| May the Apostles, who preached Your Good News, shout from mountaintops, giving glory to God that Your Grace might be please with us. | ܡܶܢ ܪ̈ܺܝܫܰܝ ܛܘܽܪ̈ܶܐ ܢܶܩܥܘܽܢ ܆ ܫܠܺܝ̈ܚܶܐ ܕܰܐܟܪܶܙܘ ܠܰܣܒܰܪܬܳܟ ܆ ܘܢܶܬܠܘܽܢ ܬܶܫܒܘܽܚܬܳܐ ܠܡܳܪܝܳܐ ܆ ܘܬܶܬܪܰܥܶܐ ܠܰܢ ܛܰܝܒܘܽܬܳܟ ܀ |
| The faithful Simon was set on the rock of faith, and the foundations of the Church were laid on the cornerstone. | ܥܰܠ ܫܘܽܥܳܐ ܕܗܰܝܡܳܢܘܽܬܳܐ ܆ ܣܺܝܡ ܗ̱ܘܳܐ ܫܶܡܥܘܽܢ ܫܰܪܺܝܪܳܐ ܆ ܘܥܰܠ ܟܺܐܦܳܐ ܕܪܺܝܫ ܙܳܘܺܝܬܳܐ ܆ ܣܺܝ̈ܡܳܢ ܫܶܬܶܐܣ̈ܰܝܟܝ ܥܺܕܬܳܐ ܀ |
| Thursday B | |
|---|---|
| The Apostles, Matthew and John, the Evangelists, Luke and Mark, wrote the Gospels for us, and they preached in the four corners [of the earth]. | ܫܠܺܝ̈ܚܶܐ ܡܰܬܰܝ ܘܝܘܽܚܰܢܳܢ ܆ ܘܠܘܽܩܳܐ ܘܡܰܪܩܳܣ ܡܣܰܒܪ̈ܳܢܶܐ ܆ ܟܬܰܒܘ ܗ̱ܘܰܘ ܠܰܢ ܐܶܘܰܢܓܶܠܝܳܢ ܆ ܘܰܐܟܪܶܙܘ ܒܰܐܪܒܰܥ ܦܶܢ̈ܝܳܬܳܐ ܀ |
| They depicted for us the Mystery of Jesus by heavenly favor, and they gave the church divine teaching forever and ever. | ܨܳܪܘ ܗ̱ܘܰܘ ܠܰܢ ܪܳܐܙܶܗ ܕܝܶܫܘܽܥ ܆ ܒܡܰܘܗܰܒܬܳܐ ܫܡܰܝܳܢܺܝܬܳܐ ܆ ܘܝܰܗ̱ܒܘ ܗ̱ܘܰܘ ܠܥܺܕܬܳܐ ܠܕܳܪ ܕܳܪ̈ܺܝܢ ܆ ܝܘܽܠܦܳܢܳܐ ܐܰܠܳܗܳܝܳܐ ܀ |
| God, [you] accepted in your mercies the offering of the just of old; accept in your mercies our offering, and be pleased with our prayers. | ܐܰܠܳܗܳܐ ܕܩܰܒܶܠ ܒܪ̈ܰܚܡܰܘܗ̱ܝ ܆ ܩܘܽܪܒܳܢܳܐ ܕܟܺܐܢ̈ܶܐ ܩܰܕܡ̈ܶܐ ܆ ܩܰܒܶܠ ܒܪ̈ܰܚܡܰܝܟ ܩܘܽܪܒܳܢܰܢ ܆ ܘܶܐܬܪܰܥܳܐ ܒܰܨܠܰܘ̈ܳܬܰܢ ܀ |
Season of Glorious Pentecost: Friday – (Maronite Divine Liturgy)
| The martyrs resemble trees planted along [water-] sources: trees give fruit, whereas the martyrs give help abundantly. | ܕܳܡܶܝܢ ܣܳܗ̈ܕܶܐ ܠܺܐܝ̈ܠܳܢܶܐ ܆ ܕܰܢܨܺܝܒܺܝܢ ܥܰܠ ܡܰܒ̈ܘܽܥܶܐ ܆ ܐܺܝ̈ܠܳܢܶܐ ܝܳܗܒܺܝܢ ܦܺܐܪ̈ܶܐ ܆ ܘܣܳܗ̈ܕܶܐ ܡܰܪܕܶܝܢ ܥܘܽܕܪ̈ܳܢܶܐ ܀ |
| Chosen ones, [you] who loved God and hated the passing world, supplicate Christ with us that He be merciful on all of us. | ܓܒܰܝ̈ܳܐ ܕܰܐܚܶܒܘ ܠܰܐܠܳܗܳܐ ܆ ܘܰܣܢܰܘ ܠܥܳܠܡܳܐ ܥܳܒܘܽܪܳܐ ܆ ܐܰܦܺܝܣ ܥܰܡܰܢ ܠܰܡܫܺܝܚܳܐ ܆ ܕܢܶܥܒܶܕ ܪ̈ܰܚܡܰܘܗ̱ܝ ܥܰܠ ܟܽܠܰܢ ܀ |
| God, [you] accepted in your mercies the offering of the just of old; accept in your mercies our offering, and be pleased with our prayers. | ܐܰܠܳܗܳܐ ܕܩܰܒܶܠ ܒܪ̈ܰܚܡܰܘܗ̱ܝ ܆ ܩܘܽܪܒܳܢܳܐ ܕܟܺܐܢ̈ܶܐ ܩܰܕܡ̈ܶܐ ܆ ܩܰܒܶܠ ܒܪ̈ܰܚܡܰܝܟ ܩܘܽܪܒܳܢܰܢ ܆ ܘܶܐܬܪܰܥܳܐ ܒܰܨܠܰܘ̈ܳܬܰܢ ܀ |
Season of Glorious Pentecost: Saturday – (Maronite Divine Liturgy)
| Saturday A | |
|---|---|
| From my youth until now, my eyes have been waiting for your salvation. Now, since I slept in your hope, give me rest among your holy ones. | ܡܶܢ ܛܰܠܝܘܽܬܝ ܥܕܰܡܳܐ ܠܗܳܫܳܐ ܆ ܠܦܘܽܪܩܳܢܳܟ ܣܰܟܺܝ̈ܝ ܥܰܝ̈ܢܰܝ ܆ ܘܗܳܫܳܐ ܕܫܶܟܒܶܬ ܥܰܠ ܣܰܒܪܳܟ ܆ ܐܰܢܺܝܚ ܢܰܦܫܝ ܥܰܡ ܩܰܕܺܝ̈ܫܶܐ ܀ |
| Let your cross shine on me in Sheol because the shadows of death surround me. Save me from torment, and make me worthy to enter your bridal-chamber [that is, the heavenly resting-place]. | ܨܠܺܝܒܳܟ ܢܰܢܗܰܪ ܠܺܝ ܒܰܫܝܘܽܠ ܆ ܕܚܰܕܪܘܽܢܝ ܛܶܠܳܠ̈ܰܝ ܡܰܘܬܳܐ ܆ ܘܰܦܪܘܽܩܰܝܢܝ ܡܶܢ ܬܰܫܢܺܝܩܳܐ ܆ ܘܰܐܫܘܳܢܝ ܕܶܐܥܘܽܠ ܠܰܓܢܘܽܢܳܟ ܀ |
| Lord, in your compassion, give rest to your servants who slept in your hope and raise them on your right [-side] among the just and righteous. | ܐܰܢܺܝܚ ܡܳܪܝܳܐ ܒܛܰܝܒܘܽܬܳܟ ܆ ܠܥܰܒ̈ܕܰܝܟ ܕܰܫܟܶܒܘ ܥܰܠ ܣܰܒܪܳܟ ܆ ܘܰܐܩܺܝܡ ܠܗܘܽܢ ܡܶܢ ܝܰܡܺܝܢܳܟ ܆ ܥܰܡ ܟܺܐܢ̈ܶܐ ܘܥܰܡ ܙܰܕܺܝ̈ܩܶܐ ܀ |
| Saturday B Translator: Alejandro Landin | |
|---|---|
| In your mercy, Lord, keep far the blaze of fire and flame from the departed who believed in you, and slept and rested in your hope. | ܗܰܘܦܳܐ ܕܢܘܽܪܳܐ ܘܢܰܒܪܶܫܬܳܐ ܆ ܛܰܠܶܩ ܡܳܪܰܢ ܒܰܚܢܳܢܳܟ ܆ ܡܶܢ ܥܰܢܺܝ̈ܕܶܐ ܕܗܰܝܡܶܢܘ ܒܳܟ ܆ ܘܰܫܟܶܒܘ ܘܶܐܬܬܢܺܝܚܘ ܥܰܠ ܣܰܒܪܳܟ ܀ |
| May your cross be a bridge and passage to the harbor of life for the souls and bodies who clothed themselves with you from the waters of baptism. | ܘܰܨܠܺܝܒܳܟ ܠܡܺܐܢܳܐ ܕܚܰܝ̈ܶܐ ܆ ܢܶܗܘܶܐ ܓܺܝܫܪܳܐ ܘܡܰܥܒܰܪܬܳܐ ܆ ܠܢܰܦ̈ܫܳܬܳܐ ܘܦܰܓܪ̈ܶܐ ܕܠܰܒܫܘܽܟ ܆ ܡܶܢ ܡܰܝ̈ܳܐ ܕܡܰܥܡܘܽܕܺܝܬܳܐ ܀ |
| God, who received in your mercies the offering of the just of old, receive in your mercies our offering and be pleased with our prayers. | ܐܰܠܳܗܳܐ ܕܩܰܒܶܠ ܒܪ̈ܰܚܡܰܘܗ̱ܝ ܆ ܩܘܽܪܒܳܢܳܐ ܕܟܺܐܢ̈ܶܐ ܩܰܕܡ̈ܶܐ ܆ ܩܰܒܶܠ ܒܪ̈ܰܚܡܰܝܟ ܩܘܽܪܒܳܢܰܢ ܆ ܘܶܐܬܪܰܥܳܐ ܒܰܨܠܰܘ̈ܳܬܰܢ ܀ |
Season of Glorious Pentecost: Monday – (Maronite Divine Liturgy)
| The one whom Moses saw in the bush [see Ex 3:1-6] and Ezekiel on the chariot [see Ez 1], behold, he is offered on the altar, and the Nations partake of him and live. | ܗܰܘ ܕܰܚܙܳܝܗ̱ܝ ܡܘܽܫܶܐ ܒܣܰܝܢܳܐ ܆ ܘܚܰܙܩܺܝܶܐܠ ܥܰܠ ܡܰܪܟܰܒܬܳܐ ܆ ܗܳܐ ܡܶܬܩܰܪܰܒ ܥܰܠ ܡܰܕܒܚܳܐ ܆ ܘܫܳܩܠܺܝܢ ܠܶܗ ܥܰܡ̱̈ܡܶܐ ܘܚܳܝܶܝܢ ܀ |
| The one whom the cherubim and seraphim serve with great fear, behold, he is offered on the altar, and the Nations partake of him and live. | ܗܰܘ ܕܰܟܪ̈ܘܽܒܶܐ ܘܰܣܪ̈ܳܦܶܐ ܆ ܒܕܶܚܠܳܐ ܪܰܒܳܐ ܡܫܰܡܫܺܝܢ ܠܶܗ ܆ ܗܳܐ ܡܶܬܩܰܪܰܒ ܥܰܠ ܡܰܕܒܚܳܐ ܆ ܘܫܳܩܠܺܝܢ ܠܶܗ ܥܰܡ̱̈ܡܶܐ ܘܚܳܝܶܝܢ ܀ |
| God, [you] accepted in your mercies the offering of the just of old; accept in your mercies our offering, and be pleased with our prayers. | ܐܰܠܳܗܳܐ ܕܩܰܒܶܠ ܒܪ̈ܰܚܡܰܘܗ̱ܝ ܆ ܩܘܽܪܒܳܢܳܐ ܕܟܺܐܢ̈ܶܐ ܩܰܕܡ̈ܶܐ ܆ ܩܰܒܶܠ ܒܪ̈ܰܚܡܰܝܟ ܩܘܽܪܒܳܢܰܢ ܆ ܘܶܐܬܪܰܥܳܐ ܒܰܨܠܰܘ̈ܳܬܰܢ ܀ |
Admonition by Jacob of Sarug (AD 451 – 521)
Reference: Homiliae Selectae Mar-Jacobi Sarugensis, ed. Paul Bedjan, Vol. I (Paris and Leipzig: Harrassowitz, 1905), 1-2.
Joseph Zogby
Translator
| First mimro by the master Jacob of Sarug: Admonition | ܡܺܐܡܪܳܐ ܩܰܕܡܳܝܳܐ ܕܡܳܪܝ ܝܰܥܩܘܽܒ ܡܰܠܦܳܢܳܐ:ܕܡܰܪܬܝܳܢܘܽܬܳܐ |
| Give forth sound to my voice to glorify you, Son of God, that all my senses may praise you with their music. | ܐܰܙܺܝܥ ܩܳܠܰܝ̈ ܥܰܠ ܬܶܫܒܘܽܚܬܳܟ ܒܰܪ ܐܰܠܳܗܳܐ܃ ܘܰܢܗܰܠܠܘܽܢ ܠܳܟ ܟܽܠܗܘܽܢ ܪ̈ܶܓܫܰܝ ܒܰܙܡܳܪ̈ܰܝܗܘܽܢ܀ |
| My tongue was formed from the beginning to glorify you, but if it ceases to glorify you, it deserves punishment. | ܐܰܝܟ ܕܰܠܫܘܽܒܚܳܟ ܡܰܬܩܰܢ ܠܶܫܳܢܝ ܡܶܢ ܫܘܽܪܳܝܳܐ܃ ܘܶܐܢܗܘܽ ܕܒܳܛܶܠ ܡܶܢ ܬܶܫܒܘܽܚܬܳܟ ܠܢܶܓܕܳܐ ܫܳܘܶܐ܀ |
| May I not cease, Lord, from the toil of chanting your praises lest justice punish me with just judgment. | ܠܳܐ ܡܳܪܝ ܐܶܒܛܰܠ ܡܶܢ ܥܶܢܝܳܢܳܐ ܕܰܙܡܺܝܪ̈ܳܬܳܟ܃ ܕܠܳܐ ܐܶܬܢܰܓܰܕ ܡܶܢ ܟܺܐܢܘܽܬܳܐ ܒܕܺܝܢܳܐ ܟܺܐܢܳܐ܀ |
| The mouth of man is formed to glorify the Godhead, and the one who ceases to give glory is blameworthy and worthy of reprimand. | ܦܘܽܡܳܐ ܕܐ̱ܢܳܫܳܐ ܠܫܘܽܒܚܳܗ̇ ܡܰܬܩܰܢ ܕܐܰܠܳܗܘܽܬܳܐ܃ ܘܰܐܝܢܳܐ ܕܫܳܠܶܐ ܡܶܢ ܬܶܫܒܘܽܚܬܳܐ ܥܕܺܝܠ ܘܰܡܩܰܦܰܚ܀ |
| Creating the mouth, the Creator placed in it sound and word that it may be moved to give glory. | ܗܘܽ ܒܳܪܘܽܝܳܐ ܣܳܡ ܒܶܗ ܒܦܘܽܡܳܐ ܟܰܕ ܒܳܪܶܐ ܠܶܗ܃ ܩܳܠܳܐ ܘܡܶܠܬܳܐ ܕܢܶܗܘܶܐ ܡܶܬܬܙܺܝܥ ܠܰܡܫܰܒܳܚܘܽ܀ |
| Therefore, everyone, aware that there is a Creator, ought to give glory to the Lord who created him, as tribute. | ܘܗܳܟܰܢ ܚܰܝܳܒ ܟܽܠ ܡܰܢ ܕܰܐܪܓܶܫ ܕܺܐܝܬ ܒܳܪܘܽܝܳܐ܃ ܕܰܐܝܟ ܡܰܕܰܐܬܳܐ ܢܶܬܶܠ ܫܘܽܒܚܳܐ ܠܡܳܪܝܳܐ ܕܰܒܪܳܝܗ̱ܝ܀ |
| The mouth of man may not utter worthless matters and unpleasant words. | ܫܰܪ̈ܒܶܐ ܣܪ̈ܺܝܩܶܐ ܘܗܳܠܝܶܢ ܡ̈ܶܠܶܐ ܕܠܳܐ ܫܰܦܺܝܪ̈ܳܢ܃ ܠܳܐ ܫܰܠܺܝܛ ܠܶܗ ܠܦܘܽܡܳܐ ܕܐ̱ܢܳܫܳܐ ܢܫܰܡܶܫ ܐܶܢܘܽܢ܀ |
| When the Creator created the mouth, he thus formed it to glorify him [but] not for worthless use. | ܗܘܽ ܒܳܪܘܽܝܳܐ ܗܳܟܰܢ ܐܰܬܩܶܢ ܟܰܕ ܒܳܪܶܐ ܗ̱ܘܳܐ܃ ܦܘܽܡܳܐ ܠܫܘܽܒܚܶܗ ܠܰܘ ܠܰܚܫܰܚܬܳܐ ܕܰܣܪ̈ܝܺܩܳܬܳܐ܀ |
| “Call out with your throat, and lift up your voice like a trumpet [Is 58:1]“ says the Lord to the one who ceases to glorify him. | ܩܥܺܝ ܒܓܰܓܰܪܬܳܟ ܘܰܐܪܺܝܡ ܩܳܠܳܟ ܐܰܝܟ ܫܺܝܦܘܽܪܳܐ܃ ܐܳܡܰܪ ܡܳܪܝܳܐ ܠܰܐܝܢܳܐ ܕܫܳܠܶܐ ܡܶܢ ܬܶܫܒܘܽܚܬܶܗ܀ |
| I am your creation, Lord, permit me to marvel at your works. And since you created me, permit me to be moved to give glory. | ܒܪܺܝܬܳܟ ܐ̱ܢܳܐ ܡܳܪܝ ܗܰܒ ܠܺܝ ܐܶܬܗܰܪ ܒܰܥܒܺܝ̈ܕܳܬܳܟ܃ ܘܰܐܝܟ ܕܰܒܪܰܝܬܳܢܝ ܗܰܒ ܠܺܝ ܐܶܙܘܽܥ ܠܰܡܫܰܒܳܚܘܽ܀ |
| Permit the heart to serve you with thoughts of holiness, for you are revered on account of your creation. | ܗܰܒ ܠܶܗ ܠܠܶܒܳܐ ܕܰܒܚ̈ܘܽܫܳܒܶܐ ܕܩܰܕܺܝܫܘܽܬܳܐ܃ ܢܶܗܘܶܐ ܡܫܰܡܶܫ ܠܳܟ ܕܰܕܚܺܝܠ ܐܰܢ̱ܬ ܥܰܠ ܒܶܪ̈ܝܳܬܳܐ܀ |
| Cleanse my tongue from every worldly matters that it may be moved to give glory by meditating upon you. | ܩܰܕܶܫ ܠܶܫܳܢܝ ܡܶܢ ܟܽܠ ܫܰܪ̈ܒܺܝܢ ܥܳܠܡܳܢܳܝ̈ܶܐ܃ ܘܰܒܥܶܢܝܳܢܳܟ ܢܶܗܘܶܐ ܡܶܬܬܙܺܝܥ ܠܰܡܫܰܒܳܚܘܽ܀ |
| Here is my mouth open for you. Fill it, Lord, with glory as you promised [Ps 51:17], and idle speech that it would utter will not pass through it. | ܗܳܐ ܦܬܺܝܚ ܠܳܟ ܦܘܽܡܝ ܡܠܝܺܘܗܝ ܡܳܪܝ ܫܘܽܒܚܳܐ ܐܰܝܟ ܕܐܶܫܬܰܘܕܺܝܬ܃ ܘܠܳܐ ܢܶܥܒܰܪ ܒܶܗ ܡܰܡܠ̱ܠܳܐ ܣܪܺܝܩܳܐ ܕܢܶܫܬܰܡܰܫ ܒܶܗ܀ |
| May my sounds be moved by your wondrous gift, Son of God, while I affirm your glory. | ܢܙܘܽܥܘܽܢ ܩܳܠܰܝ̈ ܥܰܠ ܡܰܘܗܰܒܬܳܟ ܡܰܠܝܰܬ ܬܰܗܪܳܐ܃ ܒܰܪ ܐܰܠܳܗܳܐ ܟܰܕ ܡܰܘܕܶܐ ܐ̱ܢܳܐ ܥܰܠ ܬܶܫܒܘܽܚܬܳܟ܀ |
| End [of the mimro] | ܫܠܶܡ. |
Is The Crucifixion a Wedding Celebration?
On the Great Friday of the Crucifixion, the Maronite Church commemorates the death of the Son of God on the cross by celebrating the rite of the Adoration of the Cross. When one, however, closely looks at what the Church actually proclaims, one surprisingly discovers a fascinating and profound theological notion and a powerful biblical expression of salvation that one does not typically associate with a crucifixion: a wedding celebration. The objective of this article is to show that the Maronite Church announces that on the cross, Christ betrothed the Church. He is the Bridegroom, and she his Bride: his crucifixion is his wedding celebration to the Church.
This nuptial understanding of the crucifixion is common to all the Syriac Churches, and it is based on the writings of the Syriac Church Fathers, like Jacob of Sarug, who, in turn, inherited it from Scriptures. In this short presentation, we will limit our exploration of this theological interpretation of the historical event of the crucifixion only to certain scriptural passages and the current English edition of the Qurbono, or the Book of Offering According to the Rite of the Antiochene Syriac Maronite Church (2012)—henceforth, BO. Hence, it is advisable to have a Bible and the Book of Offering at hand when reading these few lines. As we will see, the liturgical text explicitly portrays salvation as a wedding celebration between Christ and the Church occurring on the cross.
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Types and Symbols of the Church in the Writings of Jacob of Sarug (Doctoral Dissertation)
This dissertation (xii, 411 pages) published by the Katholische Universität Eichstätt-Ingolstadt is available for you to download, read, and share. (Click here.)
Abstract
By Armando Elkhoury
This study deals with the life story of Jacob of Sarug (A.D. 451-521) and the various typologies of the Church scattered in his copious mimre. Jacob of Sarug is one of the most prolific, distinguished, and influential Syriac authors, yet a systematic examination of his symbolic language referring to the Church remains a desideratum. The following research satisfies this want which stems from the fact that the Church is next to Jesus Christ in importance, as her subject is prominent in Jacob’s poetic works. The work presented herein complements and contributes to the scholarly works already published in the theological field of Syriac Ecclesiology. Moreover, it is a foundational study for further researchers and theologians wishing to investigate Jacob’s comprehension of the Church.
This study shows that the question about the person of Jacob of Sarug shall remain unsatisfactorily answered, for his life stories discovered in extant manuscripts are hagiographical. Next, it reveals the Church as a building on Golgotha based on the actions of Melchizedek, Abraham, Jacob, and Moses. Then, it explains Jacob’s depiction of the Church as a fisherman and life-giving fishnet. Next, it deals with the topic of the Church as the Garden of Eden on Earth in whose midst is the Tree of Life. Lastly, this study explicates the notion of the Church as the Virgin Bride of Christ.
The Church as such emerges as a permanent reality solidly founded on the cross, a sacramental and missionary Church, and sacrifice is central to her understanding. The Mysteries and the proclamation of the Good News are essential to the continuation of her Lord’s mission. Moreover, she is a return to the Garden of Eden which anticipates God’s promise of salvation in the afterlife.
Finally, Christ will always be united to her no matter what, for she is in effect his created body. Therefore, she remains with him wherever he is, and her actions mimic his deeds. She follows him to Sheol, breaks down its gates, frees Adam, resurrects with her Lord, is victorious over sin and death, and nothing overcomes her.
This dissertation (xii, 411 pages) published by the Katholische Universität Eichstätt-Ingolstadt is available for you to download, read, and share. (Click here.)
Themes in Syriac Spirituality – Seely Beggiani
Maronite Clergy Enrichment Conference
Maronite Seminary
April 17, 2018
Themes in Syriac Spirituality (Outline)
Chorbishop Seely Beggiani
The goal of the spiritual life: “This is true perfection: not to avoid the wicked life because like slaves we servilely fear punishment, nor to do good because we hope for rewards, as if cashing in on the virtuous life by some business-like and contractual arrangement. On the contrary, . . . we regard falling from God’s friendship as the only thing dreadful and we consider becoming God’s friend the only thing worthy of honor and desire.” Gregory of Nyssa, The life of Moses.”
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Just Father (ܐܰܒܳܐ ܕܩܘܽܫܬܳܐ) – by Jacob of Sarug (ca. A.D. 451 – 521) (an excerpt)
| Just Father, behold Your Son, a sacrifice [sc. the Eucharist] [that is] pleasing to You. Receive this [sacrifice], [him] who died for me, that I might be pardon by it. |
ܐܰܒܳܐ ܕܩܘܽܫܬܳܐ ܗܳܐ ܒܪܳܟ ܕܶܒܚܳܐ ܕܰܡܪܰܥܶܐ ܠܳܟ . ܠܗܳܢܳܐ ܩܰܒܶܠ ܕܰܚܠܳܦܰܝ ܡܺܝܬ ܘܶܐܬܚܰܣܶܐ ܒܶܗ. |
| Behold the offering! Receive [it] from my hands, be pleased with me, and do not remember the sins I have committed before Your Majesty. |
ܗܳܐ ܩܘܽܪܒܳܢܳܐ ܣܰܒ ܡܶܢ ܐܺܝ̈ܕܰܝ ܘܶܐܬܪܰܥܳܐ ܠܺܝ . ܘܠܳܐ ܬܶܬܕܟܰܪ ܠܺܝ ܚ̈ܛܳܗܶܐ ܕܣܶܥܪܶܬ ܩܕܳܡ ܪܰܒܘܽܬܳܟ . |
| Behold His blood shed on Golgotha for my salvation, and it is praying for my sake! Accept my offering for its sake. |
ܗܳܐ ܕܡܶܗ ܐܰܫܺܝܕ ܥܰܠ ܓܳܓܘܽܠܬܳܐ ܡܶܛܽܠ ܦܘܽܪܩܳܢܝ . ܘܒܳܥܶܐ ܚܠܳܦܰܝ ܩܰܒܶܠ ܩܘܽܪܒܳܢܝ ܡܶܛܽܠܳܬܶܗ . |
| How numerous are my sins! How great is Your love! If you weighed Your compassion, it would outweigh the mountains which are carrying You! |
ܟܡܳܐ ܠܺܝ ܚܰܘ̈ܒܶܐ ܟܡܳܐ ܠܳܟ ܪ̈ܰܚܡܶܐ ܐܶܢ ܬܳܩܶܠ ܐܰܢ̱ܬ . ܚܢܳܢܳܟ ܢܳܬܰܥ ܛܳܒ ܡܶܢ ܛܘܽܪ̈ܶܐ ܕܰܬܩܺܝܠܺܝܢ ܠܳܟ . |
| Consider my sins, and consider the oblation [offered] on their account: the oblation and sacrifice [sc. of Your Son] are exceedingly greater than [my] faults. |
ܚܘܽܪ ܒܰܚ̈ܛܳܗܶܐ ܘܚܘܽܪ ܒܰܥܠܳܬܳܐ ܕܰܚܠܳܦܰܝܗܘܽܢ . ܕܣܰܓܺܝ ܪܰܒܳܐ ܥܠܳܬܳܐ ܘܕܶܒܚܳܐ ܡܶܢ ܚܰܘ̈ܒܳܬܳܐ . |
| Since I have sinned, Your loved One [sc. Jesus Christ] bore the nails and spear [on the cross], and His sufferings are enough to appease You. |
ܡܶܛܽܠ ܕܰܚܛܺܝܬ ܨ̈ܶܨܶܐ ܘܪܘܽܡܚܳܐ ܣܒܰܠ ܚܰܒܺܝܒܳܟ . ܘܣܳܦܩܺܝܢ ܚܰܫ̈ܰܘܗ̱ܝ ܕܰܢܪܰܥܘܽܢܳܟ ܘܰܒܗܘܽܢ ܐܺܚܶܐ . |
| Glory [be] to the Father who sent His Son for our sake, and adoration [is due] to the Son who freed all by His crucifixion. |
ܫܘܽܒܚܳܐ ܠܰܐܒܳܐ ܕܠܰܒܪܶܗ ܫܰܕܰܪ ܡܶܛܽܠܳܬܰܢ . ܘܣܶܓܕܬܳܐ ܠܰܒܪܳܐ ܕܒܰܙܩܺܝܦܘܽܬܶܗ ܚܰܪܰܪ ܟܽܘܠܳܐ . |
| Thanksgiving [be] to the Spirit through whom the mystery of our Savior is accomplished. Blessed is the One who gave us life. Glory be to Him! |
ܬܰܘܕܺܝ ܠܪܘܽܚܳܐ ܕܒܶܗ ܐܶܫܬܰܡܠܺܝ ܪܳܐܙ ܦܘܽܪܩܳܢܰܢ . ܒܪܺܝܟ ܕܰܒܚܘܽܒܶܗ ܐܰܚܺܝ ܠܟܽܠܰܢ ܠܶܗ ܬܶܫܒܘܽܚܬܳܐ . |
Enjoy this hymn sung in Syriac.
St. Ephrem’s Hymn on the Angel’s Announcement to Mary (an excerpt)
| St. Ephrem’s Hymn on the Angel’s Announcement to Mary (an excerpt) (Translated by Fr. Ephrem Adde and edited by the staff of thehiddenpearl.org) | ܣܘܽܓܺܝܬܳܐ ܕܡܳܪܝ ܐܦܪܝܡ ܕܥܰܠ ܣܘܽܒܳܪ ܥܺܝܪܳܐ ܠܡܰܪܝܰܡ |
| Glory to You, Lord, whom heaven and earth, and everything in [heaven] and on [earth] worship. | ܫܘܽܒܚܳܐ ܠܳܟ ܡܳܪܝ ܕܠܳܟ ܣܳܓ̈ܕܺܝܢ ܫܡܰܝܳܐ ܘܰܐܪܥܳܐ ܘܟܽܠ ܕܰܒܗܘܽܢ |
| [O] Father’s Power, whose love compelled Him to come down and dwell in a virgin womb, grant me a mouth to speak about this mysterious, extraordinary event. | ܚܰܝܠܶܗ ܕܰܐܒܳܐ ܕܰܢܚܶܬ ܫܪܳܐ ܒܥܽܘܒܳܐ ܒܬܘܽܠܳܐ ܕܚܘܽܒܶܗ ܥܨܶܐ . ܗܰܒ ܠܺܝ ܦܘܽܡܳܐ ܕܶܐܡܰܠܠܺܝܘܗ̱ܝ ܠܫܰܪܒܳܐ ܪܰܒܳܐ ܕܠܳܐ ܡܶܬܒܨܶܐ ܀ |
| The mouth is feeble to speak about You; both voice and word are inadequate to praise Your humility [lacuna] | ܙܥܘܽܪ ܗ̱ܘܽ ܦܘܽܡܳܐ ܕܰܢܡܰܠܠܶܟ ܘܰܒܨܺܝܪ ܩܳܠܳܐ ܐܳܦ ܡܶܠܬܳܐ . ܕܫܘܽܒܚܳܐ ܢܶܬܠܘܽܢ ܠܡܘܽܟܳܟܳܟ [lacuna] |
| O discerners, come; pay attention; listen to the altogether awe-inspiring event, and sing glory to Him who lowered Himself to grant life to Adam, who had sinned and died. | ܐܳܘ ܦܳܪ̈ܘܽܫܶܐ ܬܰܘ ܨܘܽܬܘ ܫܡܰܥܘ ܫܰܪܒܳܐ ܕܟܽܠܳܗ ܬܶܗܪܳܐ ܡܠܶܐ . ܘܰܙܡܰܪܘ ܫܘܽܒܚܳܐ ܠܗܰܘ ܕܶܐܬܪܟܶܢ ܕܢܰܐܚܶܐ ܠܳܐܕܳܡ ܕܰܚܛܳܐ ܘܡܺܝܬ ܀ |
| Mercy appeared to David’s daughter that she might become a mother to Him who brought into existence Adam and the world, and whose name existed before the sun. | ܨܶܕ ܒܰܪ̱ܬ ܕܰܘܺܝܕ ܪܳܚܡܳܐ ܕܢܰܚ ܕܗܺܝ ܬܶܗܘܶܐ ܠܶܗ ܐܶܡܳܐ ܠܗܰܘ . ܕܰܐܘܠܶܕ ܠܳܐܕܳܡ ܘܰܠܥܳܠܡܳܐ ܘܰܩܕܳܡ ܫܶܡܫܳܐ ܐܺܝܬܰܘܗ̱ܝ ܫܡܶܗ܀ |
| He [sc. the angel Gabriel] brought to the world the letter that was sealed with an awesome mystery, announced peace to the girl, and good tidings to the entire world. | ܫܩܰܠ ܐܶܓܰܪܬܳܐ ܕܰܡܚܰܬܡܳܐ ܒܐ̱ܪܳܙܳܐ ܪܰܒܳܐ ܡܶܢ ܥܳܠܡܳܐ . ܘܡܰܠܳܗ݀ ܫܠܳܡܳܐ ܠܰܥܠܰܝܡܬܳܐ ܘܣܰܒܪܳܐ ܛܳܒܳܐ ܠܟܽܠ ܥܳܠܡܳܐ ܀ |
| The Virgin says, “Who are you, Sir? What is this that you are saying? What you have [just] said is far from me. Besides, I do not know the Power of your Lord. | ܐܳܡܪܳܐ ܒܬܘܽܠܬܳܐ ܡܰܢ ܐܰܢ̱ܬ ܡܳܪܝ ܘܡܳܢܰܘ ܗܳܢܳܐ ܕܰܡܡܰܠܠܰܬ . ܪܰܚܺܝܩ ܗ̱ܘܽ ܡܶܢܝ ܡܘܽܢ ܕܶܐܡܰܪܬ ܘܚܰܝܠܶܗ ܕܡܳܪܳܟ ܠܳܐ ܝܳܕܥܳܢܝ ܀ |
| I beseech you, Sir, do not frighten me; do not set me on fire with burning coals that are from you, for it is difficult for my virginity to receive the Almighty, whom you are announcing. | ܒܳܥܝܳܢܳܐ ܡܳܪܝ ܠܳܐ ܬܰܪܗܒܰܢܝ ܒܓܘܽܡܪ̈ܶܐ ܕܡܶܢܳܟ ܠܳܐ ܬܰܘܩܕܰܢܝ . ܕܥܳܛܠܳܐ ܒܬܘܽܠܘܽܬܝ ܕܰܬܩܰܒܶܠܝ ܠܗܰܘ ܥܰܙܺܝܙܳܐ ܕܰܐܢ̱ܬ ܡܰܟܪܙܰܬ ܀ |
| You are a blaze; do not frighten me. You are arrayed in burning coals; do not set me on fire. Fiery one, why have you come to me, and why do you also talk to me about novelties? | ܓܰܘܙܰܠܬܳܐ ܐܰܢ̱ܬ ܠܳܐ ܬܰܪܗܒܰܢܝ ܓܘܽܡܪ̈ܶܐ ܥܛܺܝܦ ܐܰܢ̱ܬ ܠܳܐ ܬܰܘܩܕܰܢܝ . ܢܘܽܪܳܢܳܐ ܠܡܘܽܢ ܐܶܬܰܝܬ ܠܺܝ ܘܳܐܦ ܚ̈ܰܕܬܳܬܳܐ ܥܰܡܝ ܡܰܠܰܠܬ ܀ |
| Sir, I am afraid to consent to the words of your fiery mouth, for even my mother, Eve, died after she consented to the message of the snake.” | ܕܳܚܶܠܐ ܐ̱ܢܳܐ ܡܳܪܝ ܕܶܐܩܰܒܶܠ ܡܶܠܰـܝ̈ ܦܘܽܡܳܟ ܢܘܽܪܳܢܳܐ . ܕܳܐܦ ܐܶܡܝ ܚܰܘܳܐ ܟܰܕ ܐܰܩܒܠܰܬ ܣܒܰܪܬܳܐ ܕܚܶܘܝܳܐ ܡܺܝܬܰܬ ܠܳܗ݀ ܀ |
| “This subject which I have talked to you about is elementary for the Lord, about whom all the prophets had proclaimed that He willed to become a human being.” | ܗܳܢܳܐ ܫܰܪܒܳܐ ܕܡܰܠܠܶܬ ܠܶܟܝ ܦܫܺܝܩ ܗ̱ܘܽ ܣܰܓܺܝ ܥܰܠ ܡܳܪܝܳܐ . ܕܟܽܠܗܘܽܢ ܢ̈ܒܺܝܶܐ ܥܠܰܘܗ̱ܝ ܐܰܟܪܶܙܘ ܕܰܨܒܳܐ ܕܢܶܗܘܶܐ ܒܰܪܢܳܫܳܐ ܀ |
| “Your promise would have been appropriate if I were married to a man like everyone else; I am chaste and have never had relations. | ܘܰܥܕܳܟ ܫܰܦܺܝܪ ܐܶܠܘܽ ܡܛܳܢܝ ܙܘܽܘܳܓ ܓܰܒܪܳܐ ܐܰܝܟ ܟܽܠ ܐ̱ܢܳܫ . ܕܰܒܬܘܽܠܳܝܬܳܐ ܐ̱ܢܳܐ ܘܡܶܢ ܡܬܘܽܡ ܠܳܐ ܪܓܝܺܫܳܐ ܐ̱ܢܳܐ ܒܙܘܽܘܳܓܳܐ ܀ |
| I am disquieted, Sir, alarmed, and afraid. Still, I am not convinced because nature does not instruct me that a virgin begets a child. | ܙܳܥܶܬ ܠܺܝ ܡܪܳܝ ܘܶܐܣܬܰܪܕܶܬ ܘܟܰܕ ܩܳܢܛܳܐ ܐ̱ܢܳܐ ܘܠܳܐ ܡܰܫܪܳܢܝ . ܕܳܐܦ ܗ̱ܘܽ ܟܝܳܢܳܐ ܠܳܐ ܡܦܺܝܣ ܠܺܝ ܕܢܶܗܘܶܐ ܝܰܠܕܳܐ ܠܰܒܬܘܽܠܬܳܐ ܀ |
| Your appearance is venerable; your story is frightening, and the entire house is on fire. Your Lord’s matter is inscrutable; it is difficult for me to confirm this [matter]. | ܚܶܙܘܳܟ ܝܰܩܺܝܪ ܘܫܰܪܒܳܟ ܕܚܺܝܠ ܘܟܽܠܶܗ ܒܰܝܬܳܐ ܡܶܬܓܰܘܙܰܠ . ܫܰܪܒܶܗ ܕܡܳܪܳܟ ܠܳܐ ܡܶܬܒܨܶܐ ܘܕܰܐܫܰܪ ܗܳܕܶܐ ܥܰܣܩܳܐ ܗ̱ܝ ܠܺܝ ܀ |
| I am [but] a girl, and cannot give consent to a man of fire, for the subject you spoke about is hidden and makes me afraid to consent to it. | ܛܠܺܝܬܳܐ ܐܶܢܳܐ ܘܠܳܐ ܡܶܫܟܚܳܢܝ ܠܓܰܒܪܳܐ ܕܢܘܽܪܳܐ ܕܰܐܩܒܶܠܺܝܘܗ̱ܝ . ܕܰܟܣܳܐ ܫܰܪܒܳܐ ܕܰܡܡܰܠܠܰܬ ܘܰܡܣܰܪܶܕ ܠܺܝ ܕܰܐܩܒܶܠܺܝܘܗ̱ܝ ܀ |
| Today, I have been amazed and astonished at all you have said to me. I am afraid, Sir, to give you consent, for deceit could be [lurking] in your word. | ܝܰܘܡܳܢ ܬܶܡܗܶܬ ܘܶܐܬܕܰܡܪܶܬ ܒܗܳܠܶܝܢ ܟܽܠܗܶܝܢ ܕܶܐܡܰܪܬ ܠܺܝ . ܕܳܚܠܳܐ ܐ̱ܢܳܐ ܡܳܪܝ ܕܰܐܩܶܒܠܳܟ ܕܰܠܡܳܐ ܢܶܟܠܳܐ ܒܓܰܘ ܡܶܠܬܳܟ ܀ |
| All your words amaze me. I ask you, Sir, not to frighten me. Childbearing is never for a virgin, and no man has touched me. | ܟܽܠܗܶܝܢ ܡܶܠܰܝ̈ܟ ܠܺܝ ܡܬܰܗܪ̈ܳܢ ܡܦܺܝܣܳܐ ܐ̱ܢܳܐ ܡܳܪܝ ܠܳܐ ܬܙܺܝܥܰܢܝ . ܠܳܐ ܒܰܒܬܘܽܠܬܳܐ ܝܰܠـܕܳܐ ܡܬܘܽܡ ܘܶܐܢܳܐ ܓܰܒܪܳܐ ܠܳܐ ܦܓܺܝܥ ܒܺܝ ܀ |
| I do, Sir, have a man; he does not have relations with me, and I am not married. How could it come to happen according to what you have said that a son is to be without having relations? | ܠܺܝ ܡܳܪܝ ܓܰܒܪܳܐ ܠܳܐ ܚܟܺܝܡ ܠܺܝ ܘܰܒܙܘܽܘܳܓܳܐ ܠܳܐ ܪܓܺܝܫܳܢܝ . ܘܰܐܝܟܰܢ ܬܶܗܘܶܐ ܐܰܝܟ ܕܶܐܡܰܪܬ ܕܰܕܠܳܐ ܢܶܩܦܳܐ ܒܪܳܐ ܢܶܗܘܶܐ ܀ |
| Well then, Watcher [sc. angel], I will not refuse whensoever the Holy Spirit would come to me. I am his Handmaid; He has the power to make it happen to me according to your word. | ܡܳܕܶܝܢ ܥܺܝܪܳܐ ܠܳܐ ܡܗܰܦܟܳܢܝ ܐܶܢ ܪܘܽܚ ܩܘܽܕܫܳܐ ܐܶܬܳܐ ܠܘܳܬܝ . ܐܰܡܬܶܗ ܐܶܢܳܐ ܘܫܰܠܺܝܛ ܠܶܗ ܢܶܗܘܶܐ ܠܺܝ ܡܳܪܝ ܐܰܝ̱ܟ ܡܶܠܬܳܟ ܀ |
| May my head, Sir, be raised according to your word, and I shall praise His name while rejoicing. Since you are His servant, and thus you are splendid, what does he resemble, if you know? | ܢܶܬܬܪܺܝܡ ܪܺܝܫܝ ܡܳܪܝ ܐܰܝ̱ܟ ܡܶܠܬܳܟ ܘܰܐܘܕܶܐ ܠܰܫܡܶܗ ܟܰܕ ܚܳܕܝܳܢܝ . ܕܶܐܢ ܐܰܢ̱ܬ ܥܰܒـܕܶܗ ܗܳܟܰܢ ܦܰܐܝܰܬ ܠܡܘܽܢ ܕܳܡܶܐ ܗ̱ܘܽ ܐܶܢ ܝܳـܕܥܰܬ ܀ |
| You disturbed me greatly now! If He is a blaze according to your word, how would my womb not be injured by the Flame that dwells in it? | ܣܰܓܺܝ ܗܳܫܳܐ ܐܰܙܺܝܥܬܳܢܝ ܘܐܶܢ ܓܰܘܙܰܠܬܰܐ ܗ̱ܘ ܐܰܝܟ ܡܶܠܬܳܟ . ܥܘܽܒܝ ܕܺܝܠܝ ܐܰܝܟܰܢ ܠܳܐ ܡܶܬܢܟܶܐ ܒܫܰܠܗܶܒܺܝܬܳܐ ܕܒܶܗ ܫܳܪܝܳܐ ܀ |
| Watcher, reveal to me why it pleased your Lord to dwell in a poor [girl]. Behold the world is filled with daughters of kings. Why did He choose me, a destitute? | ܥܺܝܪܳܐ ܓܠܺܝ ܠܺܝ ܠܡܘܽܢ ܟܰܝ ܫܦܰܪ ܠܡܳܪܳܟ ܕܢܶܫܪܶܐ ܒܡܶܣܟܺܢ̱ܬܳܐ. ܗܳܐ ܒ̈ܢܳܬ ܡܰܠ̈ـܟܶܐ ܥܳܠܡܳܐ ܡܠܶܐ ܘܒܺܝ ܠܡܳܢܳܐ ܨܒܳܐ ܕܰܡܓܰܙܝܳـܢܝ ܀ |
| Announce to me, sir, if you know when He desires to come to me, and whether He will appear to me as fire whenever He [comes to] dwell in me according to your word. | ܦܰܫܶܩ ܠܺܝ ܡܳܪܝ ܐܶܢ ܝܳܕܥܰܬ ܐܶܡܰܬܝ ܨܳܒܶܐ ܕܢܺܐܬܶܐ ܠܘܳܬܝ . ܘܶܐܢ ܐܰܝ̱ܟ ܢܘܽܪܳܐ ܠܺܝ ܡܶܬܚܙܶܐ ܡܳܐ ܕܰܫܪܳܐ ܒܺܝ ܐܰܝ̱ܟ ܡܶܠܬܳܟ܀ |
| Sir, I would like to ask you to explain to me the habits of my Son, for He will dwell in me, and I do not know what to do for Him lest He be insulted. | ܨܳܒܝܳܐ ܐ̱ܢܳܐ ܡܳܪܝ ܕܶܐܫܰܐܠܳܟ ܐܰܢ̱ܬ ܦܰܫܶܩ ܠܺܝ ܥܝ̈ܳـܕܰܘܗ̱ܝ ܕܒܶܪܝ . ܕܫܳܪܶܐ ܒܺܝ ܘܠܳܐ ܝܳܕܥܳܢܝ ܡܘܽܢ ܐܶܥܒܶܕ ܠܶܗ ܕܠܳܐ ܢܶܬܬܫܺܝܛ ܀ |
| His name is holy, glorious and blessed, for He gave heed to the lowliness of His handmaid. Henceforth, the kings of the earth and all that is on it shall call me blessed. | ܩܰܕܺܝܫ ܘܰܫܒܺܝܚ ܘܰܒܪܺܝܟ ܫܡܶܗ ܕܰܒܡܽܘܟܳܟܳܗ܁ ܚܳܪ ܕܰܐܡܬܶܗ . ܡܶܟܺܝܠ ܛܘܽܒܳܐ ܠܺܝ ܢܶܬܠ̈ـܘܽܢ ܡܰܠ̈ـܟܶܐ ܕܰܐܪܥܳܐ ܘܟܽܠ ܕܰܥܠܶܝܗ݀ ܀ |
| He is mighty, glorious, and inscrutable; He is unfathomable through lips. His Might is powerful, for He, the One who sent Him, and the Holy Spirit created all.” | ܪܰܒ ܗ̱ܘܽ ܘܰܫܒܺܝܚ ܘܠܳܐ ܡܶܬܒܨܶܐ ܘܰܒܣܶܦܘ̈ܳܬܳܐ ܠܳܐ ܡܶܬܬܡܺܝܫ . ܕܚܰܝܠܶܗ ܚܰܣܺܝܢ ܕܗܘܽ ܒܪܳܐ ܠܟܽܠ ܥܰܡ ܫܳܠـܘܽܚܶܗ ܘܪܘܽܚ ܩܘܽܕܫܳܐ ܀ |
| Heaven and earth were awestruck because of His birth from Mary. Behold they witness that He became man for sinful Adam. | ܫܡܰܝܳܐ ܘܰܐܪܥܳܐ ܬܶܗܪܳܐ ܠܒܰܟ ܥܰܠ ܡܰܘܠܳܕܶܗ ܕܡܶܢ ܡܰܪܝܰܡ . ܘܕܰܗܘܳܐ ܐ̱ܢܳܫܳܐ ܗܳܐ ܣܳܗܕܺܝܢ ܡܶܛܽܠ ܐܳܕܳܡ ܚܰܝܳܒܳܐ ܀ |
Psalm of the Readings – The Announcement to Zechariah – Lk 1:5-25 – (Maronite Divine Liturgy)
| The watcher [sc. the angel Gabriel] brought tidings to Zechariah in the holy of holies announcing [to him]: “[In] your old age [you] are having a son, and you shall name him John [see Lk 1:13].” | ܥܺܝܪܳܐ ܣܰܒܰܪ ܠܰܙܟܰܪܝܳܐ ܆ ܒܰܩܕܘܽܫ ܩܘܽܕܫܺܝܢ ܟܰܕ ܐܳܡܰܪ ܆ ܕܰܒܪܳܐ ܗܳܘܶܐ ܠܣܰܝܒܘܽܬܳܟ ܆ ܘܬܶܩܪܶܐ ܠܰܫܡܶܗ ܝܘܽܚܰܢܳܢ ܀ |
| Zechariah was awestruck by the words of the watcher speaking to him in the sanctuary, and wonder and astonishment ceased him because of the pregnancy of the barren one [sc. Elizabeth, Zechariah’s wife]. | ܬܡܰܗ ܙܟܰܪܝܳܐ ܒܡ̈ܶܠܰܝ ܥܺܝܪܳܐ ܆ ܕܡܰܠܶܠ ܥܰܡܶܗ ܒܒܶܝܬ ܩܘܽܕܫܳܐ ܆ ܘܰܐܚܕܶܗ ܬܶܗܪܳܐ ܘܕܘܽܡܳܪܳܐ ܆ ܡܶܛܽܠ ܒܰܛܢܳܗ̇ ܕܰܥܩܰܪܬܳܐ ܀ |
| Glory be to the One who chose him [sc. John the Baptist] to be the herald of his [sc. Jesus Christ] coming and to bring back nations and peoples from the pathless desert to the path of life. | ܫܘܽܒܚܳܐ ܠܗܰܘ ܕܰܓܒܳܝܗ̱ܝ ܕܢܶܗܘܶܐ ܆ ܐܺܝܙܓܰܕܳܐ ܩܕܳܡ ܡܶܐܬܺܝܬܶܗ ܆ ܘܢܰܦܢܶܐ ܠܥܰܡ̱̈ܡܶܐ ܘܶܐܡ̈ܘܳܬܳܐ ܆ ܡܶܢ ܬܰܘܫܳܐ ܠܐܘܽܪܚܳܐ ܕܚܰܝ̈ܶܐ ܀ |
Syriac Maronite Hymn: ܕܶܐܟܠܶܬ ܦܰܓܪܳܟ ܩܰܕܺܝܫܳܐ
The Syriac text is sung according to ܩܳܠܳܐ ܦܫܺܝܛܳܐ
| Glory be to the Lord! Since I have eaten Your holy body, fire shall not consume me, and since I have pressed it [sc. Your holy body] to my eyes, they see Your mercy, Lord. I have not been a stranger here; may I not be an outsider there. Do not place me on the side of the goats, [but] make me worthy to praise You with the lambs standing at Your right [see Mt 25:33]. | ܬܶܫܒܘܽܚܬܳܐ ܠܡܳܪܝܳܐ ܆ ܕܶܐܟܠܶܬ ܦܰܓܪܳܟ ܩܰܕܺܝܫܳܐ ܢܘܽܪܳܐ ܠܳܐ ܬܶܐܟܠܰܢܝ ܆ ܘܰܕܛܰܦܺܝܬܶܗ ܥܰܠ ܥܰܝ̈ܢܰܝ ܚܢܳܢܳܟ ܡܳܪܝ ܢܶܚ̈ܙܝܳܢ ܆ ܠܳܐ ܗܘܺܝܬ ܠܳܟ ܡܳܪܝ ܗܳܪܟܳܐ ܢܘܽܟܪܳܝܳܐ ܆ ܠܳܐ ܐܶܗܘܶܐ ܠܺܝ ܬܰܡܳܢ ܒܰܪܳܝܳܐ ܆ ܘܠܳܐ ܬܩܺܝܡܰܢܝ ܡܶܢ ܗܰܘ ܓܰܒܳܐ ܕܰܓ̈ܕܰܝܳܐ ܩܳܝܡܺܝܢ ܆ ܥܰܡ ܐܶܡܪ̈ܶܐ ܒ̈ܢܰܝ ܝܰܡܺܝܢܳܐ ܐܰܫܘܳܢܝ ܕܶܐܫܰܒܚܳܟ ܀ |
| Glory be to the Lord! I took You, Son of God, provision for a journey. Whenever I hunger, I eat from You, Savior of the world. The fire shall stand in awe of my members when the smell of Your body and blood fight it away from me. May Your baptism be for me an unsinkable ship, and may I travel by it [through] the place of fear to the place full of life. |
ܬܶܫܒܘܽܚܬܳܐ ܠܡܳܪܝܳܐ ܆ ܙܘ̈ܳܕܶܐ ܠܐܘܽܪܚܳܐ ܫܩܰܠܬܳܟ ܠܺܝ ܒܰܪ ܐܰܠܳܗܳܐ ܆ ܘܡܳܐ ܕܟܶܦܢܶܬ ܐܶܟܠܶܬ ܡܶܢܳܟ ܦܳܪܘܽܩܶܗ ܕܥܳܠܡܳܐ ܆ ܬܶܒܗܰܬ ܢܘܽܪܳܐ ܡܶܢ ܨܶܝܕ ܗܰܕܳܡ̈ܰܝ ܡܳܐ ܕܰܡܚܳܗ̇ ܡܶܢܝ ܪܺܝܚ ܦܰܓܪܳܟ ܘܰܕܡܳܟ ܆ ܡܰܥܡܘܽܕܺܝܬܳܟ ܬܶܗܘܶܐ ܠܺܝ ܐܶܠܦܳܐ ܕܠܳܐ ܛܳܒܥܳܐ ܆ ܘܶܐܥܒܰܪ ܒܳܗ̇ ܐܰܬܪܳܐ ܕܩܶܢܛܳܐ ܠܰܐܬܪܳܐ ܕܚܰܝ̈ܶܐ ܡܠܶܐ ܀ |
Hear this hymn sung in Syriac:
Communion of the People (Maronite Divine Liturgy)
| “I am the Bread of Life,” said our Lord, “whoever eats me in faith shall inherit life [see Jn 6:51].” | ܐܶܢܳܐ ܐܶܢܳܐ ܠܰܚܡܳܐ ܕܚܰܝ̈ܶܐ ܐܶܡܰܪ ܡܳܪܰܢ ܆ ܟܽܠ ܕܳܐܟܶܠ ܠܺܝ ܒܗܰܝܡܳܢܘܽܬܳܐ ܢܺܐܪܰܬ ܚܰܝ̈ܶܐ ܀ |
| This is the cup which our Lord mixed on top of the wood [sc. the cross] [see Jn 19:34]: Come, mortals, and drink from it for the forgiveness of sins. | ܗܳܢܰܘ ܟܳܣܳܐ ܕܡܰܙܓܶܗ ܡܳܪܰܢ ܥܰܠ ܪܺܝܫ ܩܰܝܣܳܐ ܆ ܩܪܘܽܒ ܡܳܝ̈ܘܽܬܶܐ ܘܶܐܫܬܰܘ ܡܶܢܶܗ ܠܚܘܽܣܳܝ ܚܰܘ̈ܒܶܐ ܀ |
| “Sisters and brothers, receive the body of the Son,” cries out the Church, “drink his blood in faith, and sing praise [to Him][see Ps 104:33].” | ܐܰܚ̈ܰܝ ܩܰܒܶܠܘ ܦܰܓܪܶܗ ܕܰܒܪܳܐ ܩܳܥܝܳܐ ܥܺܕܬܳܐ ܆ ܘܶܐܫܬܰܘ ܠܰܕܡܶܗ ܒܗܰܝܡܳܢܘܽܬܳܐ ܘܰܙܡܰܪܘ ܫܘܽܒܚܳܐ ܀ |
| “Lord, you are Holy, Holy, Holy [see Is 6:3],” cries out the Church, “blessed is the One who offered me His body and blood that I may be forgiven by them.” | ܩܰܕܺܝܫ ܩܰܕܺܝܫ ܩܰܕܝܫܰܬ ܡܳܪܝ ܩܳܥܝܳܐ ܥܺܕܬܳܐ ܆ ܒܪܺܝܟ ܗ̱ܘܽ ܕܝܰܗ̱ܒܠܺܝ ܦܰܓܪܶܗ ܘܰܕܡܶܗ ܕܶܐܬܚܰܣܶܐ ܒܶܗ ܀ |
| Halleluja! Hallelujah! Glory be to the One who offered us His body and living blood that we may be forgiven by them. | ܗܰܠܶܠܘܽܝܰܐ ܘܗܰܠܶܠܘܽܝܰܐ ܠܶܗ ܬܶܫܒܘܽܚܬܳܐ ܆ ܕܝܰܗ̱ܒ ܠܰܢ ܦܰܓܪܶܗ ܘܰܕܡܶܗ ܚܰܝܳܐ ܕܢܶܬܚܰܣܶܐ ܒܶܗ ܀ |
| May Your holy Oblation be the intercessor on our behalf on judgment [day] before that bema full of dread and vehemence. | ܩܘܽܕܫܳܟ ܢܶܗܘܶܐ ܠܡܶܬܟܰܫܦܳܢܳܐ ܒܕܺܝܢܳܐ ܚܠܳܦܰܝܢ ܆ ܩܕܳܡ ܗܳܝ ܒܺܐܡܰܐ ܕܡܰܠܝܳܐ ܕܶܚܠܳܐ ܘܥܰܙܺܝܙܘܽܬܳܐ ܀ |
| Halleluja! Hallelujah! Glory be to the One from whom the Church and her children drink and [to whom] sing praise [see Ps 104:33]. | ܗܰܠܶܠܘܽܝܰܐ ܘܗܰܠܶܠܘܽܝܰܐ ܠܶܗ ܬܶܫܒܘܽܚܬܳܐ ܆ ܕܫܳܬܝܳܐ ܡܶܢܶܗ ܥܺܕܬܳܐ ܘܝܰܠܕܶܝܗ̇ ܘܙܳܡܪܺܝܢ ܫܘܽܒܚܳܐ ܀ |
Hear this hymn sung in Syriac:
Psalm of the Readings – Consecration and Renewal of the Church (Maronite Divine Liturgy)
Sister Natalie Sayde Salameh and Sister Therese Maria of the Maronite Servants of Christ the Light translated this Hymn
| Behold priests and deacons with the excellent scent of their censers encircle the Altar of Reconciliation, and the Holy Spirit hovers over it [in reference to Gn 1:2]. | ܗܳܐ ܟܳܗ̈ܢܶܐ ܘܰܡܫܰܡ̈ܫܳܢܶܐ ܆ ܒܥܶܛܪܳܐ ܫܒܺܝܚܳܐ ܕܦܺܝܪ̈ܡܰܝܗܘܽܢ ܆ ܟܪܺܝܟܺܝܢ ܠܡܰܕܒܰܚ ܬܰܪܥܘܽܬܳܐ ܆ ܘܪܘܽܚܳܐ ܕܩܘܽܕܫܳܐ ܡܪܰܚܦܳܐ ܥܠܰܘܗ̱ܝ ܀ |
| Listen to this all nations, “Priests encircle the Altar.” Give heed inhabitants of the earth, “The Holy Spirit hovers over it [in reference to Gn 1:2].” | ܫܡܰܥܘ ܗܳܕܶܐ ܟܽܠܟܘܽܢ ܥܰܡ̱ܡ̈ܶܐ ܆ ܕܟܳܗ̈ܢܶܐ ܟܪܺܝܟܺܝܢ ܠܶܗ ܠܡܰܕܒܚܳܐ ܆ ܘܨܘܽܬܘ ܟܽܠܟܽܘܢ ܝܳܬܒܰܝ ܐܰܪܥܳܐ ܆ ܕܪܘܽܚܳܐ ܕܩܘܽܕܫܳܐ ܡܪܰܚܦܳܐ ܥܠܰܘܗ̱ܝ ܀ |
| On the rock of faith, our Lord built the Holy Church; on Simon, He laid down her foundations, and Paul finished her structure. | ܥܰܠ ܫܘܽܥܳܐ ܕܗܰܝܡܳܢܘܽܬܳܐ ܆ ܒܢܳܐ ܡܳܪܰܢ ܠܥܺܕܰܬ ܩܘܽܕܫܳܐ ܆ ܘܥܰܠ ܫܶܡܥܘܽܢ ܣܳܡ ܫܶܬܶܣܶܝܗ̇ ܆ ܘܦܰܘܠܳܘܣ ܫܰܟܠܶܠ ܒܶܢܝܳܢܳܗ̇ ܀ |
Psalm of the Readings – The Exaltation of the Cross (Maronite Divine Liturgy)
| Our Redeemer has guarded the Church and her children with the Cross of Light, the fountainhead of life and fulfillment of all types. | ܒܰܨܠܺܝܒ ܢܘܽܗܪܳܐ ܦܳܪܘܽܩܰܢ ܆ ܢܰܛܰܪ ܠܥܺܕܬܳܐ ܘܰܠܝ̈ܰܠܕܶܝܗ̇ ܆ ܕܡܰܒܘܽܥܳܐ ܕܚ̈ܰܝܶܐ ܐܺܝܬܰܘܗ̱ܝ ܆ ܘܫܘܽܡܠܳܝܳܐ ܕܟܽܠܗܘܽܢ ܪ̈ܳܐܙܶܐ ܀ |
| With Your Cross, the priest signs Your Body and Blood on the altar, and by Your divine power, he consecrates the mysteries of Your Church. | ܒܰܨܠܺܝܒܳܟ ܪܳܫܶܡ ܟܳܗܢܳܐ ܆ ܦܰܓܪܳܟ ܘܰܕܡܳܟ ܥܰܠ ܡܰܕܒܚܳܐ ܆ ܒܫܘܽܠܛܳܢܳܐ ܕܰܐܠܳܗܘܽܬܳܟ ܆ ܘܰܡܩܰܕܶܫ ܪ̈ܳܐܙܶܐ ܕܥܺܕܬܳܟ ܀ |
| O Redeemer, Your Cross, which became a ladder [see Gn 28:10-17] to Your Church, is blessed, and by it, mortals are raised up and are together with the Spiritual Beings. | ܒܪܺܝܟ ܗ̱ܘܽ ܨܠܺܝܒܳܟ ܦܳܪܘܽܩܰܢ ܆ ܕܰܗܘܳܐ ܠܥܺܕܬܳܟ ܣܶܒܶܠܬܳܐ ܆ ܘܒܶܗ ܡܶܬܥܰܠܶܝܢ ܡܳܝ̈ܘܽܬܶܐ ܆ ܘܡܶܬܚܰܠܛܺܝܢ ܥܰܡ ܪ̈ܘܽܚܳܢܶܐ ܀ |
A Communion Hymn Sung in Syriac Churches (St. Jacob’s Tune)
Andreas Pavias Icon of the Crucifixion, the second half of the 15th-century egg tempera and gold on wood overall: 83.5 × 59 cm (32 7/8 × 23 1/4 in.) National Gallery, Alexandros Soutzos Museum, Athens (see the following blog: blog.historians.org)
| The One on whose account the fiery beings [sc. the Seraphim] tremble and whom they fear to behold [see Is 6:2]: you gaze at Him [as] Bread and Wine on the [altar] table. | ܗܰܘ ܕܢܘܽܪ̈ܳܢܶܐ ܙܳܝܥܺܝܢ ܡܶܢܶܗ ܕܰܢܚܘܽܪܘܽܢ ܒܶܗ ܃ ܠܰܚܡܳܐ ܘܚܰܡܪܳܐ ܠܶܗ ܗܘܽ ܚܳܙܶܝܬ ܥܰܠ ܦܳܬܘܽܪܳܐ ܀ |
| If those arrayed in lightning would see Him, they would be consumed by Him; [yet] worthless dust [see Gn 2:7] eat Him unashamedly. | ܥܛܺܝ̈ܦܰܝ ܒܰܪ̈ܩܶܐ ܐܶܢ ܚܳܙܶܝܢ ܠܶܗ ܝܳܩܕܺܝܢ ܡܶܢܶܗ ܃ ܥܰܦܪܳܐ ܫܺܝܛܳܐ ܓܰܠܝ̈ܳܢ ܐܰܦܰܘ̈ܗ̱ܝ ܟܰܕ ܐܳܟܶܠ ܠܶܗ ܀ |
| The mysteries of the Son are fire among the heavenly beings. Isaiah who saw them [see Is 6:6-7] also testifies with us. | ܪ̈ܳܙܰܘܗ̱ܝ ܕܰܒܪܳܐ ܢܘܽܪܳܐ ܐܶܢܘܽܢ ܒܶܝܬ ܥܶܠܳܝ̈ܶܐ ܃ ܣܳܗܶܕ ܥܰܡܰܢ ܐܳܦ ܐܶܫܰܥܝܳܐ ܕܰܚܙܳܐ ܐܶܢܘܽܢ ܀ |
| These mysteries in the bosom of the Godhead are distributed on the [altar] table to the children of Adam. | ܗܳܠܶܝܢ ܪ̈ܳܐܙܶܐ ܕܺܐܝܬ ܗܘܰܘ ܒܥܘܽܒܳܗ݀ ܕܰܐܠܳܗܘܽܬܳܐ ܃ ܥܰܠ ܦܳܬܽܘܪܳܐ ܗܳܐ ܡܶܬܦܰܠܓܺܝܢ ܠܝܰܠܕܰܘ̈ܗ̱ܝ ܕܳܐܕܳܡ ܀ |
| The altar is established like the chariot of the cherubim [see Ez 1] and the heavenly hosts surround it. | ܡܰܬܩܰܢ ܡܰܕܒܚܳܐ ܐܰܝܟ ܡܰܪܟܰܒܬܳܐ ܗܳܝ ܕܰܟܪ̈ܘܽܒܶܐ ܃ ܘܰܟܪܺܝܟܺܝܢ ܠܶܗ ܚܰܝ̈ܠܰܘܳܬܳܐ ܕܰܫ̈ܡܰܝܳܢܶܐ ܀ |
| Behold the body of the Son of God is placed on the altar and the children of Adam carry Him with their hands. | ܥܰܠ ܦܳܬܘܽܪܳܐ ܗܳܐ ܣܺܝܡ ܦܰܓܪܶܗ ܕܒܰܪ ܐܰܠܳܗܳܐ ܃ ܘܰܡܙܰܝܚܺܝܢ ܠܶܗ ܝܰܠܕܰܘ̈ܗ̱ܝ ܕܳܐܕܳܡ ܥܰܠ ܐܺܝ̈ܕܰܝܗܘܽܢ ܀ |
| Instead of the man wearing linen [see Ez 10:2], the priest stands and he (sc. priest) goes out [of the sanctuary] to scatter pearls (sc. the Eucharistic Species) on the destitute. | ܘܰܚܠܳܦ ܓܰܒܪܳܐ ܕܰܠܒܺܝܫ ܒܘܽܨܳܐ ܟܳܗܢܳܐ ܩܳܐܶܡ ܃ ܘܢܰܦܶܩ ܘܢܶܕܪܶܐ ܡܰܪ̈ܓܳܢܝܳܬܳܐ ܥܰܠ ܚܰܣܺܝܪ̈ܶܐ ܀ |
| Were there jealousy among heavenly beings, the cherubim would be at the point of envying human beings. | ܐܶܠܘܽ ܐܺܝܬ ܗܘܳܐ ܚܣܳܡܳܐ ܬܰܡܳܢ ܒܶܝܬ ܥܶܠܳܝ̈ܶܐ ܃ ܟܪ̈ܽܘܒܶܐ ܠܡܶܚܣܰܡ ܒܰܒ̈ܢܰܝܢܳܫܳܐ ܩܰܪܺܝܒܺܝܢ ܗ̱ܘܰܘ ܀ |
| Where Zion set up the wood (sc. cross) to crucify the Son of God sprung that tree which brought forth the lamb [see Gn 22:13]. | ܐܰܝܟܳܐ ܕܨܶܗܝܘܽܢ ܩܶܒܥܰܬ ܩܰܝܣܳܐ ܕܬܶܨܠܘܽܒ ܠܰܒܪܳܐ ܃ ܬܰܡܳܢ ܝܺܥܳܐ ܗܰܘ ܐܺܝܳܠܢܳܐ ܕܰܐܘܠܶܕ ܐܶܡܪܳܐ ܀ |
| Where the nails were hammered into the hands of the Son were the bonds of Isaac cut loose [see Gn 22:12-13]. | ܐܰܝܟܳܐ ܕܨܶܨ̈ܶܐ ܒܺܐܝ̈ܕܘܗ̱ܝ ܕܰܒܪܳܐ ܐܶܬܩܰܒܰܥܘ ܗ̱ܘܰܘ ܃ ܐܳܦ ܬܰܡܳܢ ܬܘܽܒ ܦܟܳܪ̈ܰܘܗ̱ܝ ܕܺܐܝܣܚܳܩ ܐܶܬܦܰܣܰܩ ܗ̱ܘܰܘ ܀ |
| Come in peace, priest, who carries the mysteries of the Son and distributes life with his right hand to human beings. | ܬܳܐ ܒܰܫܠܳܡܳܐ ܟܳܗܢܳܐ ܕܰܛܥܺܝܢ ܪ̈ܳܐܙܰܝ ܡܳܪܶܗ ܃ ܘܰܒܝܰܡܺܝܢܶܗ ܚܰܝ̈ܶܐ ܡܦܰܠܶܓ ܠܰܒ̈ܢܰܝܢܳܫܳܐ ܀ |
| Come in peace, priest, who carries a pure censer; its fragrance burns and the whole world delights in it. | ܬܳܐ ܒܰܫܠܳܡܳܐ ܟܳܗܢܳܐ ܕܰܛܥܺܝܢ ܦܺܝܪܡܳܐ ܕܰܟܝܳܐ ܃ ܘܡܰܥܛܰܪ ܪܺܝܚܶܗ ܘܰܡܒܰܣܶܡ ܠܶܗ ܠܥܳܠܡܳܐ ܡܶܢܶܗ ܀ |
| Come in peace, priest, whom the Holy Spirit brought up and who carries on his tongue the keys [see Is 22:22; Mt 16:19] to the house of God. | ܬܳܐ ܒܰܫܠܳܡܳܐ ܟܳܗܢܳܐ ܕܪܰܒܝܰܬ ܪܘܽܚܳܐ ܕܩܘܽܕܫܳܐ ܃ ܘܰܒܠܶܫܳܢܶܗ ܛܥܺܝܢ ܠܰܩ̈ܠܺܝܕܶܐ ܕܒܶܝܬ ܐܰܠܳܗܳܐ ܀ |
| Come in peace, priest, who binds a human being on earth, and the Lord binds him in the height (sc. heaven) [see Is 22:22; Mt 16:19]. Alleluia (sc. God be praised)! | ܬܳܐ ܒܰܫܠܳܡܳܐ ܟܳܗܢܳܐ ܕܳܐܣܰܪ ܐ̱ܢܳܫܳܐ ܒܰܐܪܥܳܐ ܃ ܘܡܳܪܝܳܐ ܒܪܰܘܡܳܐ ܗܘܽ ܐܳܣܰܪ ܠܶܗ ܗܰܠܶܠܘܽܝܰܗ ܀ |
| Come in peace, priest, who looses a human being in the depth [sc. on earth], and the Lord looses him in the height [sc. heaven; see Is 22:22; Mt 16:19]. Kyrie Eleison [sc. Lord, have mercy]. | ܬܳܐ ܒܰܫܠܳܡܳܐ ܟܳܗܢܳܐ ܕܫܳܪܶܐ ܐ̱ܢܳܫܳܐ ܒܥܘܽܡܩܳܐ ܃ ܘܡܳܪܝܳܐ ܒܪܘܰܡܳܐ ܗܘܽ ܫܳܪܶܐ ܠܶܗ ܩܘܽܪܝܶܐܠܰܝܣܳܘܢ ܀ |
| Glory be to the Lord; may [His] mercy be upon you; may forgiveness of sins be [granted] to me, and may Mar Jacob, the doctor, be commemorated. | ܠܡܳܪܝܳܐ ܫܘܽܒܚܳܐ ܥܠܰܝܟܘܽܢ ܪ̈ܰܚܡܶܐ ܘܠܺܝ ܚܘܽܣܳܝܳܐ ܃ ܘܰܠܡܳܪܝ ܝܰܥܩܘܽܒ ܗܰܘ ܡܰܠܦܳܢܳܐ ܢܗܶܐ ܕܘܽܟܪܳܢܳܐ ܀ |
| Son of God, You redeemed debtors by your sacrificial offering; by Your life-giving sacrifice put an end to my sufferings and cure my sicknesses. | ܒܰܪ ܐܰܠܳܗܳܐ ܕܒܰܕܒܺܝܚܘܽܬܶܗ ܦܪܰܩ ܚܰܝ̈ܳܒܶܐ ܃ ܒܕܶܒܚܳܟ ܚܰܝܳܐ ܛܰܠܶܩ ܚܰܫ̈ܰܝ ܘܰܐܚܠܶܡ ܟܺܐܒ̈ܰܝ ܀ |
| Good One, who came and whose side was opened on Golgotha [see Jn 19:34], quench my thirst with the blood and water that flowed from You [see Jn 19:34]. | ܛܳܒܳܐ ܕܶܐܬܳܐ ܘܰܬܪܰܥ ܣܶܛܪܶܗ ܥܰܠ ܓܳܓܘܽܠܬܳܐ ܃ ܒܰܕܡܳܐ ܘܡܰܝ̈ܳܐ ܕܰܪܕܰܘ ܡܶܢܳܟ ܦܰܝܶܓ ܨܰܗܝܘܽܬܝ ܀ |
For a Dutch translation, you may go to kole suryoye (ܩ̈ܳܠܶܐ ܣܘܽܪ̈ܝܳܝܶܐ)
Hear this hymn sung according to the tradition of the Syriac Orthodox Church:
Hear it sung according to the tradition of the Maronite Church:
Hear it sung according to the tradition of Malankara Church:
Jesus Christ, the Eye of Prophecy
This talk was given at the 13th Colloquium of Syriac Patrimony under the title The Syriac Exegetes at the Maronite Patriarchal Seminary, Ghazir, Lebanon, in February 2015. It was published in English and Arabic by Centre d’Études et de Recherches Orientales (CERO) in its Patrimoine Syriaque: Les Exégètes Syriaques – Actes du Colloque XIII (2015). We thank CERO for granting us permission to republish the English version on the hiddenpearl.org. This links displays/downloads an Arabic Translation of this article in pdf.
Abstract
The Treasury of Prophecy, i.e., the Old Testament, reveals the Son of God according to Jacob of Sarug. God the Father chose prophets to reveal this truth. Their prophecies disclose the only-begotten Son, his coming, crucifixion, and resurrection in numerous types and symbols. These prophets gaze upon the Son through the exalted or luminous Eye of Prophecy (ܥܰܝܢܳܐ ܕܰܢܒܺܝܘܽܬܳܐ). For example, with the luminous Eye of Prophecy, David saw the Son, who heals the earth by his blood. Moses perceived with the exalted Eye of Prophecy the creation of the world ex nihilo. With the same Eye, he saw the Son of God united to his Church in the waters of the Jordan. The objective of this presentation is to elucidate Jacob’s understanding of the Eye of Prophecy and its relationship to Jesus Christ.
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On Divine Love (excerpt) by Jacob of Sarug (ca. A.D. 451 – 521)
| On account of love, He created the Creation while He was creating. And due to it, He also gave His Only-Begotten while He was saving. | ܒܶܗ ܗ̱ܘܽ ܒܚܘܽܒܳܐ ܒܪܳܐ ܒܶܪ̈ܝܳܬܳܐ ܟܰܕ ܒܳܪܶܐ ܗ̱ܘܳܐ ܃ ܘܒܶܗ ܬܘܽܒ ܐܰܫܠܶܡ ܠܺܝܚܺܝܕܳܝܶܗ ܟܰܕ ܦܳܪܶܩ ܗ̱ܘܳܐ ܀ |
| In which king was there power to love thus: to give up his son for captives that they should return to their land? | ܒܰܐܝܢܳܐ ܡܰܠܟܳܐ ܐܺܝܬ ܗ̱ܘܳܐ ܚܰܝܠܳܐ ܕܢܰܚܶܒ ܗܳܟܰܢ ܃ ܕܢܰܫܠܶܡ ܠܰܒܪܶܗ ܚܠܳܦ ܓܳܠܘܽܬܳܐ ܕܬܶܦܢܶܐ ܠܰܐܬܪܳܗ݀ ܀ |
| For which rich person was it easy to lavish his entire wealth on beggars that his love enrich them? | ܠܡܰܢ ܥܰܬܺܝܪܳܐ ܦܫܺܝܩ ܗ̱ܘܳܐ ܕܢܶܕܪܶܐ ܟܽܠܶܗ ܥܘܽܬܪܶܗ ܃ ܥܰܠ ܚܳܕܘܽܪ̈ܶܐ ܡܶܛܽܠ ܚܘܽܒܶܗ ܕܢܰܥܬܰܪ ܐܶܢܘܽܢ ܀ |
| Who has surrendered his son to death as a sacrifice for the sake of slaves who fled from him to bring them back? | ܡܰܢ ܝܳܗܶܒ ܗ̱ܘܳܐ ܠܰܒܪܶܗ ܠܡܰܘܬܳܐ ܕܢܶܗܘܶܐ ܕܶܒܚܳܐ ܃ ܡܶܛܽܠ ܥܰܒ̈ܕܶܐ ܕܰܥܪܰܩܘ ܡܶܢܶܗ ܕܢܺܐܬܶܐ ܐܶܢܘܽܢ ܀ |
| Who is the good person who is not afraid of laying down his life and tasting death for the sake of evil people to give them life? | ܡܰܢܘܽ ܛܳܒܳܐ ܕܠܳܐ ܕܳܚܶܠ ܗ̱ܘܳܐ ܕܢܰܪܡܶܐ ܢܰܦܫܶܗ ܃ ܘܰܚܠܳܦ ܒܺܝ̈ܫܶܐ ܡܰܘܬܳܐ ܢܶܛܥܰܡ ܕܢܰܚܶܐ ܐܶܢܘܢ ܀ |
| Which living person has the power to touch the bottom of Sheol, release [its] prisoners, and imprison himself in the house of darkness? | ܐܰܝܢܳܐ ܚܰܝܳܐ ܡܨܶܐ ܗ̱ܘܳܐ ܕܢܶܓܘܽܫ ܥܘܽܡܩܳܐ ܕܰܫܝܘܽܠ ܃ ܘܢܶܫܪܶܐ ܚܒܺܝ̈ܫܶܐ ܘܢܶܐܣܘܽܪ ܢܰܦܫܶܗ ܒܶܝܬ ܚܶܫ̈ܘܽܟܶܐ ܀ |
| Which heavenly being made a grave his habitation, and brought up the dead to the exalted heavenly habitation? | ܡܰܢ ܥܶܠܳܝܳܐ ܥܳܒܶܕ ܗ̱ܘܳܐ ܠܶܗ ܥܘܽܡܪܳܐ ܩܰܒܪܳܐ ܀ ܘܡܰܣܶܩ ܡܺܝ̈ܬܶܐ ܠܥܘܽܡܪܳܐ ܪܳܡܳܐ ܕܰܫ̈ܡܰܝܳܢܶܐ ܀ |
| Love subjected the Son of God to this ordeal that He taste death in favor of human beings and give them life! | ܗܳܢܳܐ ܥܒܳܕܳܐ ܚܘܽܒܳܐ ܥܒܰܕ ܠܶܗ ܠܒܰܪ ܐܰܠܳܗܳܐ ܃ ܕܰܚܠܳܦ ܐ̱ܢܳܫܳܐ ܡܰܘܬܳܐ ܢܶܛܥܰܡ ܘܢܰܚܶܐ ܐܶܢܘܽܢ ܀ |
Light Your Lamps (A Syriac Hymn – Maronite Prayer of the Faithful)
| 1. Light your lamps, sisters and brothers, for the Bridegroom is about to arrive (Mt 25:1-13). | ܐ. ܐܰܢܗܰܪ ܐܰܚܰܝ̈ ܠܰܡ̈ܦܺܐܕܰܝܟܘܽܢ. ܕܗܳܐ ܡܰܛܺܝ ܠܶܗ ܚܰܬܢܳܐ ܕܢܺܐܬܶܐ ܀ |
| 2. He makes the Righteous dwell in the spiritual garden of Eden on the day of salvation. | ܒ. ܒܓܰܢܰܬ ܥܕܶܝܢ ܗܳܝ ܕܪ̈ܘܽܚܳܢܶܐ . ܡܰܫܪܶܐ ܠܟܺܐܢ̈ܶܐ ܒܝܘܽܡ ܦܘܽܪܩܳܢܳܐ ܀ |
| 3. He opens the bridal chamber of light to them, and they praise him with their harps. | ܓ. ܓܢܘܽܢܳܐ ܕܢܘܽܗܪܳܐ ܦܳܬܰܚ ܠܗܘܽܢ ܆ ܘܰܡܫܰܒܚܺܝܢ ܠܶܗ ܒܟܶܢܳܪ̈ܰܝܗܘܽܢ ܀ |
| 4. They also exult in meeting him when he comes, for they expect him and hope in his name. | ܕ. ܕܳܝܨܺܝܢ ܠܐܘܽܪܥܶܗ ܬܘܽܒ ܡܳܐ ܕܳܐܬܶܐ. ܟܽܠ ܕܣܰܟܺܝܘ ܠܶܗ ܘܣܰܒܰܪܘ ܒܰܫܡܶܗ ܀ |
| 5. Behold the Bridegroom is about to arrive. Blessed are they who are expecting him. | ܗ. ܗܳܐ ܡܰܛܺܝ ܠܶܗ ܚܰܬܢܳܐ ܕܢܺܐܬܶܐ ܆ ܛܘܽܒܰܘܗ̱ܝ ܠܰܐܝܢܳܐ ܕܰܡܣܰܟܶܐ ܠܶܗ ܀ |
| 6. He interweaves a crown of glory for the Righteous, who expect his name and his redemption. | ܘ. ܘܰܟܠܺܝܠ ܫܘܽܒܚܳܐ ܠܟܺܐܢ̈ܶܐ ܓܳܕܶܠ ܆ ܕܣܰܟܺܝܘ ܠܰܫܡܶܗ ܘܰܠܦܘܽܪܩܳܢܶܗ ܀ |
| 7. The First-born (Col 1:15) arose and descended to Sheol to raise the dead from their graves. | ܙ. ܙܳܚ ܗ̱ܘܳܐ ܘܰܢܚܶܬ ܒܘܽܟܪܳܐ ܠܰܫܝܘܽܠ ܆ ܕܰܢܩܺܝܡ ܡܺܝ̈ܬܶܐ ܡܶܢ ܩܰܒܪ̈ܰܝܗܘܽܢ ܀ |
| 8. The Just saw his light in Sheol and eagerly watched for the return of the Son of the Merciful One. | ܚ. ܚܙܰܘ ܙܰܕܺܝ̈ܩܶܐ ܢܘܽܗܪܶܗ ܒܰܫܝܘܽܠ ܆ ܘܰܣܘܰܚܘ ܠܐܘܽܪܥܶܗ ܕܒܰܪ ܚܰܢܳܢܳܐ ܀ |
| 9. They forgot their pain and the suffering they endured when they saw their Lord hung on a tree. | ܛ. ܛܥܰܘ ܟܺܐܒ̈ܰܝܗܘܽܢ ܘܚܰܫ̈ܶܐ ܕܰܣܒܰܠܘ ܆ ܕܰܚܙܰܘ ܠܡܳܪܗܘܽܢ ܬܠܶܐ ܥܰܠ ܩܰܝܣܳܐ ܀ |
| 10. He gave us life because of his mercy, and he intermingled our mortality with the angels. | ܝ. ܝܰܗ̱ܒܠܰܢ ܚܰܝ̈ܶܐ ܡܶܛܽܠ ܪ̈ܰܚܡܘܰܗ̱ܝ ܆ ܘܒܰܝܢܳܬ ܥܺܝܪ̈ܶܐ ܚܠܰܛ ܡܺܝܬܘܽܬܰܢ ܀ |
| 11. Death lay in wait for our humanity. But he came in his lovingkindness and saved us. | ܟܟ . ܟܡܶܢ ܗ̱ܘܳܐ ܡܰܘܬܳܐ ܥܰܠ ܐ̱ܢܳܫܘܽܬܰܢ ܆ ܘܗܘܽ ܒܛܰܝܒܘܽܬܶܗ ܐܶܬܳܐ ܘܦܰܪܩܰܢ ܀ |
| 12. To you be glory, Lord of the angels, for your shining forth gladdened the mournful in Sheol. | ܠ. ܠܳܟ ܬܶܫܒܘܽܚܬܳܐ ܡܳܪܳܐ ܕܥܺܝܪ̈ܶܐ ܆ ܕܕܶܢܚܳܟ ܐܰܦܨܰܚ ܟܡܺܝܪ̈ܶܐ ܕܰܫܝܘܽܠ ܀ |
| 13. Thenceforth the night fled and vanished, and your light shone on Creation. | ܡ. ܡܶܟܺܝܠ ܥܪܰܩ ܠܶܗ ܠܺܠܝܳܐ ܘܰܐܘܦܺܝ ܆ ܘܰܕܢܰܚ ܢܘܽܗܪܶܗ ܥܰܠ ܒܶܪ̈ܝܳܬܳܐ ܀ |
| 14. He descended from the height, saved us, and ascended [back]; behold he sits again on the right [hand of the Father] (Mk 16:5). | ܢܢ . ܢܚܶܬ ܡܶܢ ܪܰܘܡܳܐ ܦܰܪܩܰܢ ܘܰܣܠܶܩ ܆ ܘܗܳܐ ܝܳܬܶܒ ܬܳܘܒ ܡܶܢ ܝܰܡܺܝܢܳܐ ܀ |
| 15. They eagerly watch for his coming, when he comes again: all those who expect him and hope in his name. | ܣ. ܣܳܘܚܺܝܢ ܠܐܘܽܪܥܶܗ ܬܘܽܒ ܡܳܐ ܕܳܐܬܶܐ ܆ ܟܽܠ ܕܣܰܟܺܝܘ ܠܶܗ ܘܣܰܒܰܪܘ ܒܰܫܡܶܗ ܀ |
| 16. He entered Sheol, his light shone, and drove out darkness from its departed. | ܥ. ܥܰܠ ܠܳܗ݀ ܠܰܫܝܘܽܠ ܘܰܕܢܰܚ ܢܘܽܗܪܶܗ ܆ ܘܰܛܪܰܕ ܚܶܫܟܳܐ ܡܶܢ ܥܰܢܺܝ̈ܕܶܝܗ݀ ܀ |
| 17. The fruit Adam ate killed him; the fruit of the height descended and saved him. | ܦ. ܦܺܐܪܳܐ ܕܶܐܟܰܠ ܐܳܕܳܡ ܩܰܛܠܶܗ ܆ ܘܰܢܚܰܬ ܦܰܪܩܶܗ ܦܺܐܪܳܐ ܕܪܰܘܡܳܐ ܀ |
| 18. He burst open the graves, raised the dead, and depicted to us the type of his magnificent day. | ܨ. ܨܰܪܺܝ ܩܰܒܪ̈ܶܐ ܡܢܰܚܶܡ ܡܺܝ̈ܬܶܐ ܆ ܨܳܪ ܠܰܢ ܛܘܽܦܣܳܐ ܕܝܰܘܡܶܗ ܪܰܒܳܐ ܀ |
| 19. He drew near, and the day of resurrection arrived; blessed are they who expect him. | ܩ. ܩܪܶܒ ܘܰܡܛܳܐ ܠܶܗ ܝܘܽܡ ܢܘܽܚܳܡܳܐ ܆ ܛܘܽܒܰܘܗ̱ܝ ܠܰܐܝܢܳܐ ܕܰܡܣܰܟܶܐ ܠܶܗ ܀ |
| 20. The day on which he comes is magnificent because all hidden things are revealed on it. | ܪ. ܪܰܒ ܗ̱ܘܽ ܝܰܘܡܳܐ ܗܰܘ ܕܳܐܬܶܐ ܒܶܗ ܆ ܕܒܶܗ ܡܶܬܓܰܠ̈ܝܳܢ ܟܽܠ ܟܰܣ̈ܝܳܬܳܐ ܀ |
| 21. Those lying in the dust hear his voice on the day of the resurrection and come out to meet him. | ܫ. ܫܳܟ̈ܒܰܝ ܥܰܦܪܳܐ ܫܳܡܥܺܝܢ ܩܳܠܶܗ ܆ ܒܝܘܽܡ ܢܘܽܚܳܡܳܐ ܘܢܳܦܩܺܝܢ ܠܐܘܽܪܥܶܗ ܀ |
| 22. Adam marvels when he is resurrected and returns to the place filled with blessedness. | ܬ. ܬܳܗܰܪ ܐܳܕܳܡ ܡܳܐ ܕܡܶܬܢܰܚܰܡ ܆ ܘܦܳܢܶܐ ܠܰܐܬܪܳܐ ܕܰܡܠܶܐ ܛܘܽܒ̈ܶܐ ܀ |
I am the true Light – A Syriac Hymn
| “I am the true light,” said our Lord to his disciples, “and anyone walking in the light, darkness does not overtake them.” Blessed are the Righteous and the Just who walked in the light of the truth. Behold their commemorations resound on earth and above in heaven. May their prayers be a fortification to us.
See John 1:9; 3:19; 8:12; 9:39; 12:46. |
ܐܶܢܳܐ ܐ̱ܢܳܐ ܢܘܽܗܪܳܐ ܫܰܪܺܝܪܳܐ ܐܶܡܰܪ ܡܳܪܰܢ ܠܬܰܠܡܺܝ̈ـܕܰܘܗ̱ܝ ܃ ܘܟܽܠ ܐܰܝܢܳܐ ܕܰܒܢܘܽܗܪܳܐ ܡܗܰܠܶܟ ܠܳܐ ܡܰܕܪܶܟ ܠܶܗ ܚܶܫܘܽܟܳܐ ܃ ܛܘܽܒܳܐ ܠܟܺܐܢ̈ܶܐ ܘܙܰܕܺܝ̈ܩܶܐ ܕܗܰܠܶܟܘ ܒܢܘܽܗܪܳܐ ܕܰܫܪܳܪܳܐ ܃ ܗܳܐ ܪܳܥܡܺܝܢ ܕܘܽܟܪ̈ܳܢܰܝܗܘܽܢ ܒܰܐܪܥܳܐ ܘܰܠܥܶܠ ܒܰܫܡܰܝܳܐ ܃ ܨܠܘܽܬܗܘܽܢ ܫܘܽܪܳܐ ܬܶܗܘܶܐ ܠܰܢ ܀
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Click on this link if you wish to hear this hymn sung in Syriac. (Translations vary)
The Cherub and the Penitent Thief (Lk 23:33-34) (excerpt) by Jacob of Sarug (ca. A.D. 451 – 521)
Painting from https://catholicismpure.wordpress.com/2010/12/10/the-repentant-thief/
The thief crucified on the right of Jesus said to him, “Jesus, remember me when you come into your kingdom.” (Lk 23:33-43) Jesus replied to him:
| Amen, Amen, I say to you, be assured that today you will rejoice with me in [my] Kingdom. | ܐܰܡܺܝܢ ܐܰܡܺܝܢ ܐܳܡܰܪ ܐ̱ܢܳܐ ܠܳܟ ܐܰܫܰܪ ܓܰܒܪܳܐ ܃ ܕܝܰܘܡܳܢܳܐ ܠܰܡ ܥܰܡܝ ܚܳܕܶܐ ܐܰܢ̱ܬ ܒܶܝܬ ܡܰܠܟܘܽܬܳܐ ܀ |
| Since your tongue sang a hymn of praise among the faithless, you shall take delight in the banquet of life with Abraham. | ܕܒܶܝܬ ܛܳܠ̈ـܘܽܡܶܐ ܩܳܠ ܬܰܘܕܺܝܬܳܐ ܙܡܰܪ ܠܶܫܳܢܳܟ ܃ ܒܦܳܬܘܽܪ ܚܰܝ̈ܶܐ ܡܶܬܒܰܣܰܡ ܐܰܢ̱ܬ ܥܰܡ ܐܰܒܪܳܗܳܡ ܀ |
| Since your lamp glared out of the thick darkness, you shall shine brightly in the bridal chamber of life with the heavenly beings. | ܕܰܒܥܰܪ̈ܦܶܠܳܐ ܚܶܫ̈ܘܽܟܳܬܳܐ ܕܠܰܩ ܠܰܡܦܺܝܕܳܟ ܃ ܒܰܓܢܘܽܢ ܚܰܝ̈ܶܐ ܒܢܘܽܗܪܳܐ ܬܰܦܪܶܓ ܥܰܡ ܥܶܠܳܝ̈ܶܐ ܀ |
| Since your ears have heard the troubling voices of scoffers, I shall comfort you with the shout of joy of the children of light (the angels). | ܕܰܫܡܰܥ ܐܶܕܢ̈ܰܝܟ ܩ̈ܳـܠܶܐ ܫܓܺܝ̈ܫܶܐ ܕܰܡ̈ܒܰܙܚܳܢܶܐ ܃ ܒܗܰܘ ܝܘܽܒܳܒܳܐ ܕܰܒ̈ܢܰܝ ܢܘܽܗܪܳܐ ܡܒܰܝܰܐ ܐ̱ܢܳܐ ܠܳܟ ܀ |
| Since you rejected the company of Caiaphas’ people, the defiled priests, I shall put on you the stole of light in the exalted wedding chamber. | ܕܰܐܣܠܺܝܬ ܓܘܽܕܳܐ ܕܒܶܝܬ ܩܰܝܳܦܳܐ ܟܳܗ̈ܢܶܐ ܛܰܡ̈ܶܐܐ ܃ ܐܶܣܛܰܠ ܢܘܽܗܪܳܐ ܒܰܓܢܘܽܢ ܪܰܘܡܳܐ ܡܰܠܒܶܫ ܐ̱ܢܳܐ ܠܳܟ ܀ |
| Take the key of light, reach the Garden of delights, and prepare the way for the King of light, whom the Nation rejected. | ܩܠܺܝܕܳܐ ܕܢܘܽܗܪܳܐ ܣܰܒ ܠܳܟ ܘܰܡܛܺܝ ܠـܓܰܢܰܬ ܛܘܽܒ̈ܶܐ ܃ ܘܰܐܬܩܶܢ ܐܘܽܪܚܳܐ ܠܡܰܠܟܳܐ ܕܢܘܽܗܪܳܐ ܕܰܐܣܠܺܝ ܥܰܡܳܐ ܀ |
| Ride on fire, travel on the blazing road, step on the abyss filled with fire, and do not be terrified. | ܪܟܰܕ ܥܰܠ ܢܘܽܪܳܐ ܘܰܪܕܺܝ ܒܐܘܽܪܚܳܐ ܕܫܰܠܗܶܒܺܝܬܳܐ ܃ ܕܘܽܫ ܥܰܠ ܦܰܚܬܳܐ ܕܡܰܠܝܳܐ ܢܘܽܪܳܐ ܘܠܳܐ ܬܶܣܬܰܪܰܕ ܀ |
| Proceed without delay, reach the orders of the heavenly beings, make level the paths, and greet the angels with the peace that came to pass. | ܦܣܰܥ ܩܰܠܺܝܠܳܐ ܡܛܺܝ ܠܬܶܓܡ̈ܰܝܽܗܘܢ ܕܰܫ̈ܡܰܝܳܢܶܐ ܃ ܘܫܰܘܳܐ ܫܒܺܝ̈ܠܶܐ ܘܚܰܕܳܐ ܠܥܺܝܪ̈ܶܐ ܒܫܰܝܢܳܐ ܕܰܗܘܳܐ ܀ |
| Pour into Eden the peace of your beautiful words, and say to those who perished that it (Eden) has been returned to the heir, Adam. | ܙܠܘܽܥ ܒܳܗ݀ ܒܰܥܕܶܢ ܫܰܝܢܳܐ ܒܡ̈ܶܠܰܝܟ ܫܰܦܺܝܪ̈ܳܬܳܐ ܃ ܐ̱ܡܰܪ ܠܰܐܒܺܝ̈ـܕܶܐ ܕܶܐܬܦܰܢܺܝ ܠܶܗ ܝܳܪܬܳܐ ܐܳܕܳܡ ܀ |
| If the fiery ranks come upon you, do not be terrified, for they will rejoice in your imperial rescript, and receive you on their wings. | ܘܶܐܢ ܦܳܓܥܺܝܢ ܒܳܟ ܣܶܕܪ̈ܰܝ ܢܘܽܪܳܐ ܠܳܐ ܬܶܣܬܰܪܰܕ ܃ ܒܣܰܩܪܳܟ ܚܳܕܶܝܢ ܘܰܡܩܰܒܠܺܝܢ ܠܳܟ ܥܰܠ ܓܶܦ̈ܰܝܗܘܽܢ ܀ |
The Chariot That Ezekiel Saw (Ez 1; 10) (excerpt) by Jacob of Sarug (ca. A.D. 451 – 521)
Icon written by Betsy Porter. To see and support her work, please visit: http://www.betsyporter.com
| Behold the body of the Son of God is placed on the [altar] table, and spiritual hosts surround it. | ܥܰܠ ܦܳܬܘܽܪܳܐ ܗܳܐ ܣܺܝܡ ܦܰܓܪܶܗ ܕܒܰܪ ܐܰܠܳܗܳܐ ܃ ܘܰܟܪܺܝܟܺܝܢ ܠܶܗ ܚܰܝ̈ܠܰܘܳܬܳܐ ܪ̈ܘܽܚܳܢܳܝ̈ܶܐ ܀ |
| Splendiferously, they stand, trembling, and serve it with those below lest it not be honored. | ܘܰܒܙܰܗܝܘܽܬܳܐ ܩܳܝܡܺܝܢ ܟܽܠܗܘܽܢ ܟܰܕ ܪܰܬܺܝܬܺܝܢ ܃ ܘܰܡܫܰܡܫܺܝܢ ܠܶܗ ܥܰܡ ܬܰܚ̈ܬܳܝܶܐ ܕܠܳܐ ܢܶܨܛܰܥܰܪ ܀ |
| The altar is set up instead of the heavenly chariot, and on it (the altar) is exalted the One, with whose glory heaven is filled. | ܘܡܰܬܩܶܢ ܡܰܕܒܚܳܐ ܚܠܳܦ ܡܰܪܟܰܒܬܳܐ ܕܰܫ̈ܡܰܝܳܢܶܐ ܃ ܘܡܶܙܕܰܝܰܚ ܒܶܗ ܗܰܘ ܕܰܫܡܰܝܳܐ ܡܠܶܝܢ ܬܶܫܒܘܽܚܬܶܗ ܀ |
| These burning coals in the core of the chariot are divided on the [altar] table for the whole world. | ܘܗܳܠܶܝܢ ܓܘܽܡܪ̈ܶܐ ܕܺܐܝܬ ܗ̱ܘܳܐ ܒܥܘܽܒܶܗ ܕܗܳܝ ܡܰܪܟܰܒܬܳܐ ܃ ܗܳܐ ܡܶܬܦܰܠ̈ـܓܳܢ ܥܰܠ ܦܳܬܘܽܪܳܐ ܠܥܳܠܡܳܐ ܟܽܠܶܗ ܀ |
| The priest stands instead of the man wearing linen, comes out, and scatters Pearls on the needy. | ܘܰܚܠܳܦ ܓܰܒܪܳܐ ܕܰܠܒܺܝܫ ܒܘܽܨܳܐ ܟܳܗܢܳܐ ܩܳܐܶܡ ܃ ܢܦܘܽܩ ܢܶܕܪܶܐ ܡܰܪ̈ܓܳܢܝܳܬܳܐ ܥܰܠ ܚܰܣܺܝܪ̈ܶܐ ܀ |
| One of the heads of the hosts stands by him, and extends, through the Holy Spirit, bread for the priest to break. | ܘܚܰܕ ܡܶܢ ܪ̈ܺܫܶܐ ܕܚܰܝ̈ܠܰܘܳܬܳܐ ܩܳܐܶܡ ܨܶܐܕܰܘܗ̱ܝ ܃ ܘܰܒܪܘܽܚܩܘܽܕܫܳܐ ܡܰܘܫܶܛ ܠܰܚܡܳܐ ܠܟܳܗܢܳܐ ܢܶܩܨܶܐ ܀ |
| He brings out from the house of the Father incomprehensible riches that the whole world, which was needy and destitute, be enriched. | ܘܡܰܦܶܩ ܥܘܽܬܪ̈ܶܐ ܕܠܳܐ ܡܶܬܕܰܪܟܺܝܢ ܡܶܢ ܒܶܝܬ ܐܰܒܳܐ ܃ ܕܟܽܠܶܗ ܥܳܠܡܳܐ ܣܢܺܝܩܳܐ ܢܶܥܬܰܪ ܕܰܡܓܰܙܰܝ ܗ̱ܘܳܐ ܀ |
| Rivers of living waters pour forth on earth from the fountainhead which the spear opened on Golgotha. | ܘܫܳܦܥܺܝܢ ܒܰܐܪܥܳܐ ܢܰܗܪ̈ܰܘܳܬܳܐ ܕܡܰܝ̈ܶܐ ܚܰܝ̈ܶܐ ܃ ܡܶܢ ܡܰܒܘܽܥܳܐ ܕܬܶܪܥܰܬ ܪܘܽܡܚܳܐ ܥܰܠ ܓܳܓܘܽܠܬܳܐ ܀ |
Maronites in America – Continuing the Legacy
Address Given by Chorbishop Seely Beggiani, S.T.D., to the Joint Clergy Meeting, Cleveland, Ohio, June 30, 2015. The following first appeared in the Maronite Voice September 2015 issue.
The Maronites in the United States during the past 135 years have not only survived but have grown and prospered. Beginning especially in the 1880s, Maronites emigrated in large numbers from Lebanon and Syria to many parts of the world. There were various reasons for leaving. While religious issues may have been a factor, the principal causes were a lack of economic opportunities and lack of living space. Significant numbers settled in North and South America, Australia and parts of Africa. But it was only in the United States that numerous parishes were established. This may be due to the fact that the United States was already becoming a very prosperous country with advanced means of transportation and communication. However, we should also recognize the strong faith, efforts and generosity of the Maronite clergy and laity of the early decades.
The first part of this presentation will chronicle and analyze the major events of the Maronite experience in the United States. The second part will be devoted to continuing this legacy. Continue reading
Balai of Qenneshrin – On Simeon Seeing God’s Mercy (Lk 2:22-35)
| “Let me go in peace,” said Simeon, “for my eyes have seen your Mercy as You had said.” [See Lk 2:22-35] | ܫܪܺܝܢܝ ܒܰܫܠܳܡܳܐ . ܐܶܡܰܪ ܗ̱ܘܳܐ ܫܶܡܥܘܽܢ . ܕܗܳܐ ܚ̈ܙܰܝ ܥܰܝ̈ܢܰܝ . ܚܢܳܢܳܟ ܐܰܝܟ ܕܶܐܡܰܪܬ ܀ |
| Mary carried [Jesus] as an offering to the One who receives all to bring offerings to the Holy Temple according to the law. | ܛܥܰܢܬܶܗ ܡܰܪܝܰܡ ܐܰܝܟ ܩܘܽܪܒܳܢܳܐ ܠܰܡܩܰܒܶܠ ܟܽܠ . ܕܰܐܝܟ ܢܳܡܘܽܣܳܐ ܬܰܝܬܶܐ ܕܶܒ̈ܚܶܐ ܠܗܰܝܟܰܠ ܩܘܽܕܫܳܐ ܀ |
| On this day, Simeon was petitioning the life-giving Son, “Let me go, so then I should go rest until the resurrection.” | ܒܗܳܢܳܐ ܝܰܘܡܳܐ ܡܦܺܝܣ ܗ̱ܘܳܐ ܫܶܡܥܘܽܢ ܠܰܒܪܳܐ ܕܚܰܝܳܐ . ܕܰܫܪܺܝܢܝ ܡܶܟܺܝܠ ܐܶܙܰܠ ܐܶܬܬܢܺܝܚ ܥܰܕ ܢܘܽܚܳܡܳܐ ܀ |
| [Simeon] saw the girl who was carrying [Jesus], folded his hands [in prayers], bowed himself in fear and received Him from her affectionately. | ܚܙܳܗ݀ ܠܰܛܠܺܝܬܳܐ ܕܰܛܥܺܝܢܳܐ ܠܶܗ ܘܰܦܟܰܪ ܐܺܝ̈ܕܰܘܗ̱ܝ . ܣܓܶܕ ܒܰܪܬܺܝܬܳܐ ܘܩܰܒܠܶܗ ܡܶܢܳܗ݀ ܚܒܺܝܒܳܐܺܝܬ ܀ |
| Glory be to the Father, who bound Simeon symbolically, and adoration to the Son, who unbound his restraints by His birth. | ܫܘܽܒܚܳܐ ܠܰܐܒܳܐ ܕܰܐܣܪܶܗ ܠܫܶܡܥܘܽܢ ܪܐܙܳܐܢܳܐܺܝܬ . ܘܣܶܓܕܬܳܐ ܠܰܒܪܳܐ ܕܰܫܪܳܐ ܐܶܣܪ̈ܰܘܗ̱ܝ ܒܺܝܠܺܝܕܘܽܬܶܗ ܀ |
Balai of Qenneshrin – On Jesus Consoling the Bereaved Woman
| The widow was weeping over the bed of her only son and screaming, “With you, son, I shall go down into the grave.” However, when she reached the grave, she despaired. Suddenly, our Lord appeared and raised up her son. (See Lk 7:11-17) | ܒܳܟܝܳܐ ܗ̱ܝ ܐܰܪܡܰܠܬܳܐ . ܠܥܰܪܣܳܐ ܕܺܝܚܺܝܕܳܗ݀ . ܘܩܳܥܝܳܐ ܕܥܰܡܳܟ ܒܶܪܝ . ܐܶܚܘܽܬ ܠܓܰܘ ܩܰܒܪܳܐ . ܘܡܳܐ ܕܰܡܛܳܬ ܠܩܰܒܪܳܐ . ܦܶܣܩܰܬ ܠܳܗ݀ ܣܰܒܪܳܐ . ܡܶܢܫܶܝܠ ܕܢܰܚ ܡܳܪܰܢ . ܘܰܐܚܺܝ ܠܺܝܚܺܝܕܳܗ݀ . |
| The Lord of the earth walked on the earth and uprooted its thorns. Consequently, the fruits of glory instead of tares began to sprout. | ܗܰܠܶܟ ܒܰܐܪܥܳܐ ܡܳܪܳܗ݀ ܕܰܐܪܥܳܐ ܘܥܰܩܰܪ ܟܘܽܒܶܝ̈ܗ݀ . ܘܫܰܪܺܝܘ ܫܳܘܚܺܝܢ ܦܺܐܪ̈ܶܐ ܕܫܘܽܒܚܳܐ ܚܠܳܦ ܙܺܝ̈ܙܳܢܶܐ ܀ |
| What would the mother of [the deceased] have heard her neighbors [say] except, “Woe is you! Woe is you henceforth for your bulwark had fallen! | ܐܶܡܶܗ ܕܗܳܢܳܐ ܠܡܘܽܢ ܫܳܡܥܳܐ ܗ̱ܘܳܬ ܡܶܢ ܚܰܒܪ̈ܳܬܳܗ݀ . ܐܶܠܳܐ ܕܘܳܝ ܠܶܟܝ ܘܳܝ ܠܶܟܝ ܡܶܟܺܝܠ ܕܰܢܦܰܠ ܫܘܽܪܶܟܝ ܀ |
| Sun that [lacuna] Who eclipsed you and extinguished your light? Behold! Death’s shadows encompass you from all sides. | ܫܶܡܫܳܐ ܕ… ܡܰܢܘܽ ܚܰܦܝܳܟ ܘܰܐܕܥܶܟ ܢܘܽܗܪܳܟ . ܘܗܳܐ ܛܶܠ̈ܳܠܶܐ ܕܡܰܘܬܳܐ ܚܰܕܪܘܽܟ ܡܶܢ ܟܽܠ ܓܰܒܺܝ̈ܢ ܀ |
| Behold! You were anxious to prepare a wedding feast, but death [suddenly] came and brought to nought your plans.” | ܗܳܐ ܠܡܰܫܬܘܽܬܳܐ ܝܰܨܺܝܦܳܐ ܗ̱ܘܳܬ ܠܰܡܬܰܩܳܢܘܽ . ܘܶܐܬܳܐ ܡܰܘܬܳܐ ܘܒܰܛܶܠ ܐܶܢܶܝ̈ܢ ܠܰܥܒܺܝ̈ܕܳܬܳܟ ܀ |
| Our Lord, who governs all, noticed this lamentation and desired to solace the bereaved woman, who was tormented. | ܠܗܳܢܳܐ ܐܶܒܠܳܐ ܚܢܳܐ ܗ̱ܘܳܐ ܡܳܪܰܢ ܕܟܘܽܠܳܐ ܡܰܕܒܰܪ . ܘܰܨܒܳܐ ܕܢܰܪܘܰܚ ܠܰܡܓܰܙܰܝܬܳܐ ܕܰܐܠܺܝܨܳܐ ܗ̱ܘܳܬ ܀ |
| I adore [You], Lord, for You made hope abound when there is no hope. Behold! You enriched the bereaved woman with Your gift. | ܣܳܓܶܕ ܐ̱ܢܳܐ ܡܳܪܝ ܕܰܐܣܓܺܝܬ ܣܰܒܪܳܐ ܥܰܕ ܠܳܐ ܣܰܒܪܳܐ . ܘܗܳܐ ܐܰܥܬܰܪܬܳܗ݀ ܠܰܡܓܰܙܰܝܬܳܐ ܡܶܢ ܡܰܘܗܰܒܬܳܟ ܀ |
| Glory be to You, Lord, who hastily went after death and rescued from it the soul that it had seized from its place. | ܫܘܽܒܚܳܐ ܠܳܟ ܡܳܪܝ ܕܪܗܶܛ ܗܰܠܶܟ ܒܳܬܰܪ ܡܰܘܬܳܐ . ܘܰܐܥܕܺܝܬ ܡܶܢܶܗ ܢܰܦܫܳܐ ܕܚܰܛܦܳܗ݀ ܡܶܢ ܐܰܦܢܺܝܬܳܗ݀ ܀ |
Balai of Qenneshrin – On a Martyr by the Name of Theodore
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When Theodore came before the judge, the king began talking to him furiously, |
ܟܰܕ ܕܶܝܢ ܥܰܠ ܗ̱ܘܳܐ ܬܶܐܳܕܳܘܪܳܘܣ ܩܕܳܡ ܕܰܝܳܢܳܐ . ܫܰܪܺܝ ܡܰܠܟܳܐ ܢܡܰܠܶܠ ܥܰܡܶܗ ܚܰܡܬܳܢܳܐܺܝܬ ܀ |
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“He too took fire and torched the images that were there. Consequently, the temples, images, wooden [idols] and their graven images went up in flames!” |
ܫܩܰܠ ܬܘܽܒ ܢܘܽܪܳܐ ܘܰܐܘܩܶܕ ܨܰܠܡ̈ܶܐ ܕܺܐܝܬ ܗܘܰܘ ܬܰܡܳܢ . ܘܺܝܩܶܕܘ ܒ̈ܳܬܶܐ ܘܨܰܠܡ̈ܶܐ ܘܩܰܝ̈ܣܶܐ ܘܰܓܠܺܝ̈ܦܰܝܗܘܽܢ ܀ |
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The martyr responded to the [heathen] king, “If you would throw me into the fire, I have Christ, who would deliver me.” |
ܗܘܽ ܕܶܝܢ ܣܳܗܕܳܐ ܦܰܢܺܝ ܗ̱ܘܳܐ ܠܶܗ ܠܡܰܠܟܳܐ [ܚܰܢܦܳܐ] . ܕܬܰܪܡܺܝܢܝ ܒܢܘܽܪܳܐ ܐܺܝܬ ܠܺܝ ܡܫܺܝܚܳܐ ܕܰܡܦܰܨܶܐ ܠܺܝ ܀ |
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Glory be to the Father, who chose the martyr to become an offering, and adoration to the Son, who was well pleased by the offering of the spotless lamb. |
ܫܘܽܒܚܳܐ ܠܰܐܒܳܐ ܕܰܓܒܳܐ ܠܣܳܗܕܳܐ ܕܢܶܗܘܶܐ ܕܶܒܚܳܐ . ܘܣܶܓܕܬܳܐ ܠܰܒܪܳܐ ܕܶܐܨܛܒܺܝ ܒܕܶܒܚܶܗ ܕܶܐܡܪܳܐ ܕܰܟܝܳܐ ܀ |
Balai of Qenneshrin – On Jesus Sending Thomas to India
| May the commemoration of [Saint] Thomas be blessings [to us] and his prayer a bulwark to our souls. | ܕܘܽܟܪܳܢܶܗ ܕܬܐܘܽܡܰܐ. ܢܶܗܘܶܐ ܠܒܘܽܪ̈ܟܳܬܳܐ. ܘܰܨܠܘܽܬܶܗ ܬܶܗܘܶܐ. ܫܘܽܪܳܐ ܠܢܰܦ̈ܫܳܬܰܢ܀ |
| The Apostle Thomas was sent to the land of India, and Christ, his Shepherd, comforted him as a human being, | ܠܰܐܬܪܳܐ ܕܗܶܢܕܘܽ ܐܶܫܬܰܕܰܪ ܗ̱ܘܳܐ ܬܐܘܽܡܰܐ ܫܠܺܝܚܳܐ. ܘܰܐܝ̱ܟ ܒܰܪ ܓܶܢܣܳܐ ܡܒܰܝܰܐ ܗ̱ܘܳܐ ܠܶܗ ܡܫܺܝܚܳܐ ܪܳܥܝܶܗ܀ |
| “I exalted that one [i.e., Joseph] after he interpreted the dream to the king [i.e., Pharaoh] (see Gn 41). However, I will exalt you, chosen one, after your death.” | ܠܗܰܘ ܐܰܘܪܶܒܬܶܗ ܒܳܬܰܪ ܕܦܰܫܰܪ ܚܳܠܡܳܐ ܠܡܰܠܟܳܐ. ܠܳܟ ܕܶܝܢ ܓܰܒܝܳܐ ܡܰܘܪܶܒ ܐ̱ܢܳܐ ܠܳܟ ܒܳܬܰܪ ܡܰܘܬܳܟ܀ |
| He also said to him, “What is it with you, Thomas? Why are you sad? [Is it] because you would not succeed [in fulfilling] your promises although they are true?” | ܬܘܽܒ ܐܶܡܰܪ ܠܶܗ ܕܡܳܐ ܠܳܟ ܬܐܘܽܡܰܐ ܘܡܘܽܢ ܟܰܪܝܳܐ ܠܳܟ.ܕܰܠܫ̈ܘܽܕܳܝܰܝܟ ܠܳܐ ܟܳܫܰܪ ܐܰܢ̱ܬ ܟܰܕ ܫܰܪܺܝܪܺܝܢ܀ |
| Glory be to the Father, who chose the feeble one to proclaim the Gospel, and adoration to the Son [lacuna] by the touch of His hands and side. (Jn 20, 27) | ܫܘܽܒܚܳܐ ܠܰܐܒܳܐ ܕܰܓܒܳܐ ܠܫܰܦܠܳܐ[?] ܕܢܰܟܪܶܙ ܣܒܰܪܬܳܐ. ܘܣܶܓܕܬܳܐ ܠܰܒܪܳܐ … ܒܓܶܫܬܳܐ ܕܺܐܝ̈ܕܰܘܗ̱ܝ ܘܣܶܛܪܶܗ܀ |
Balai of Qenneshrin – Be Compassionate to Others
| My brothers, do not be deprived of mercy like the rich man who did not have pity on another human being. | ܐܰܚܰܝ̈ ܠܳܐ ܬܶܗܘܘܽܢ.ܓܠܺܝ̈ܙܶܐ ܡܶܢ ܪ̈ܰܚܡܶܐ. ܐܰܝ̱ܟ ܗܰܘ ܥܰܬܝܪܳܐ. ܕܠܳܐ ܚܰܢ ܠܒܰܪ ܒܶܣܪܶܗ܀ |
| The poor man had been lying at this [rich man’s] door. Since he did not have pity on [the poor man], [the rich man] inherited Gehenna. (See Lk 16:19-31) | ܡܶܣܟܺܢܳܐ ܪܳܡܶܐ ܗ̱ܘܳܐ. ܥܰܠ ܬܰܪܥܶܗ ܕܗܳܢܳܐ. ܘܥܰܠ ܕܠܳܐ ܚܰܢܶܗ ܗ̱ܘܳܐ. ܝܺܪܶܬ ܓܺܝܗܰܢܳܐ܀ |
Balai of Qenneshrin – Jesus Calming of the Storm at Sea
| The Son of the Supreme Being, Whom the types of every seer [prophet?] depicted, slept on a boat and completed the types of Jonah the master. | ܒܪܳܐ ܕܺܐܝܬܘܽܬܳܐ ܕܨܳܪܘ ܗ̱ܘܰܘ ܛܘܽܦ̈ܣܶܐ ܕܟܽܠ ܚ̈ܰܙܳܝܶܐ. ܕܡܶܟ ܒܰܣܦܺܝܢ̱ܬܳܐ ܘܚܰܬܶܡ ܛܘܽܦ̈ܣܶܐ ܕܪܰܒܳܐ ܝܰܘܢܳܢ܀ |
| The disciples approached to wake up the One Who does not sleep, “Our Master, our Master, wake up, help us, for, behold, we are perishing!” (See Mt 8:23-27; Mk 4:35-41; Lk 8:22-25) | ܩܪܶܒܘ ܬܰܠܡܺܝ̈ܕܶܐ ܕܰܢܥܺܝܪܘܽܢܳܝܗ̱ܝ ܠܗܰܘ ܕܠܳܐ ܕܡܳܟܳܐ. ܪܰܒܰܢ ܪܰܒܰܢ ܩܘܽܡ ܥܰܕܰܪܰܝܢ ܕܗܳܐ ܐܳܒܕܺܝܢܰܢ܀ |
| The men in the boat witnessed a miracle and began to say, “Who is this One Whom sea and wind obey?“ | ܚܙܰܘ ܬܶܕܡܘܽܪܬܳܐ ܐ̱ܢ̈ܳܫܳܐ ܕܒܶܐܠܦܳܐ ܘܫܰܪܺܝܘ ܐܳܡܪܺܝܢ. ܕܡܰܢܘܽ ܗܳܢܳܐ ܕܝܰܡܳܐ ܘܪܘܽܚܳܐ ܡܶܫܬܰܡܥܺܝܢ ܠܶܗ܀ |
| Glory be to the Father, Who sent His Son to earthly beings, and adoration to the Son, Who, as a human being, slept on a boat. | ܫܘܽܒܚܳܐ ܠܰܐܒܳܐ ܕܫܰܕܰܪ ܠܰܒܪܶܗ ܨܶܝܕ ܬܰܚ̈ܬܳܝܶܐ. ܘܣܶܓܕܬܳܐ ܠܰܒܪܳܐ ܕܰܐܝ̱ܟ ܒܰܪܢܳܫܳܐ ܕܡܶܟ ܒܰܣܦܺܝܢ̱ܬܳܐ܀ |
Balai of Qenneshrin – Mary and the Martyrs, our Helpers with Prayers
| Mother of our Lord, we put our trust in you truly, since Your majestic Son listens to you kindly. | ܐܶܡܶܗ ܕܡܳܪܰܢ ܥܠܰܝܟܝ ܗ̱ܘܽ ܣܰܒܪܰܢ ܫܰܪܺܝܪܳܐܺܝܬ. ܕܫܳܡܰܥ ܗ̱ܘܽ ܠܶܟܝ ܝܰܠܕܶܟܝ ܦܰܐܝܳܐ ܒܰܣܺܝܡܳܐܺܝܬ܀ |
| Help us fervently with prayer, martyrs (literally confessors), and expel the Evil One, since, behold, he constantly harms us. | ܩܘܽܡܘ ܒܰܨܠܘܽܬܳܐ ܣܳܗ̈ܕܶܐ ܥܰܡܰܢ ܓܰܢ̱ܒܳܪܳܐܺܝܬ. ܘܰܛܪܘܽܕ ܠܒܺܝܫܳܐ ܕܗܳܐ ܡܰܐܟܶܐ ܠܰܢ ܐܰܡܺܝܢܳܐܺܝܬ܀ |
| Call the departed and raise them by way of command, Son of God, since You are truly the Resurrection. | ܩܪܺܝ ܠܥܰܢܺܝ̈ܕܶܐ ܘܰܐܩܺܝܡ ܐܶܢܘܽܢ ܦܳܩܘܽܕܐܺܝܬ. ܒܰܪ ܐܰܠܳܗܳܐ ܕܢܘܽܚܳܡܳܐ ܐܰܢ̱ܬ ܫܰܪܺܝܪܳܐܺܝܬ܀ |
| To You be glory on the day of Your mother’s memorial unceasingly (lit. without repletion), Son of God, Who athletically strengthened His martyrs (lit. confessors). | ܠܳܟ ܬܶܫܒܘܽܚܬܳܐ ܒܕܘܽܟܪܳܢ ܐܶܡܳܟ ܠܳܐ ܣܰܒܥܳܐܺܝܬ. ܒܰܪ ܐܰܠܳܗܳܐ ܕܚܰܝܶܠ ܣܳܗ̈ܕܰܘܗ̱ܝ ܐܰܬܠܺܝܛܳܐܺܝܬ܀ |
Balai of Qenneshrin – On Mary and the Departed
| O blessed [Mary], come [and] be the protection of our weakness that we may live in grace with you through your prayers. | ܐܳܘ ܡܝܰܩܰܪܬܳܐ ܬܳܝ ܩܘܽܡܝ ܒܰܐܦܶܝ̈ܗ݀ ܕܰܡܚܺܝܠܘܽܬܰܢ. ܘܰܒܛܰܝܒܘܽܬܳܐ ܢܺܐܚܶܐ ܥܰܡܶܟܝ ܒܰܨ̈ܠܰܘܳܬܶܟܝ܀ |
| O holy ones, be our companions, [lacuna] mercy. Persevere in prayer and righteousness before God. | ܐܳܘ ܩܰܕܺܝ̈ܫܶܐ ܗܘܰܘ ܠܰܢ ܚܰܒܪ̈ܶܐ … ܪܰܚ̈ܡܶܐ. ܩܘܽܡܘ ܒܰܨܠܘܽܬܳܐ ܘܰܒܟܺܐܢܘܽܬܳܐ ܩܕܳܡ ܐܰܠܳܗܳܐ܀ |
| O departed, tomb-dwellers, be comforted. The Good News is upon you, since, behold, Resurrection is standing at the door. | ܐܳܘ ܥܰܢܺܝ̈ܕܶܐ ܥܳܡܪ̈ܰܝ ܩܰܒܪ̈ܶܐ ܩܢܰܘ ܒܘܽܝܳܐܳܐ. ܣܒܰܪܬܳܐ ܥܠܰܝܟܘܽܢ ܕܗܳܐ ܢܘܽܚܳܡܐ ܒܬܰܪܥܳܐ ܩܳܐܶܡ܀ |
| Glory be to the Father, Who chose Mary among all generations, and worship be to the Son, Whose hidden power dwells in the holy ones. | ܫܘܽܒܚܳܐ ܠܰܐܒܳܐ ܕܰܓܒܳܗ݀ ܠܡܰܪܝܰܡ ܡܶܢ ܟܽܠ ܫܰܪ̈ܒܳܢ. ܘܣܶܓܕܬܳܐ ܠܰܒܪܳܐ ܕܚܰܝܠܶܗ ܟܰܣܝܳܐ ܫܪܶܐ ܒܩܰܕܺܝ̈ܫܶܐ܀ |
Balai of Qenneshrin – Another Hymn on Fasting
| O You who fast, since you have distinctly pleased God, behold, the table of the kingdom is set before you. | ܐܳܘ ܨܰܝ̈ܳܡܶܐ ܕܦܳܪܘܽܫܳܐܺܝܬ ܫܦܰܪܘ ܠܰܐܠܳܗܳܐ. ܗܳܐ ܦܳܬܘܽܪܳܐ ܕܒܶܝܬ ܡܰܠܟܘܽܬܳܐ ܣܺܝܡ ܩܘܽܕܡܰܝܟܘܽܢ܀ |
| The one who has always loved fasting and has [always] rejoiced in it, their lives are joined to God and they delight in Him. | ܐܰܝܢܳܐ ܕܰܐܚܒܶܗ ܠܨܰܘܡܳܐ ܟܽܠܙܒܰܢ ܘܶܐܬܓܰܐܺܝ ܒܶܗ. ܒܶܗ ܒܰܐܠܳܗܳܐ ܐܳܣܪܺܝܢ ܚܰܝ̈ܰܘܗ̱ܝ ܐܳܦ ܡܶܬܒܰܣܰܡ܀ |
| The one who sustains their daily fast with God, the temporal hunger will not squash them, for God is their sustenance. | ܐܰܝܢܳܐ ܕܰܣܡܺܝܟ ܥܰܠ ܐܰܠܳܗܳܐ ܒܨܰܘܡܶܗ ܟܽܠܝܘܽܡ. ܠܳܐ ܫܳܚܶܩ ܠܶܗ ܟܰܦܢܳܐ ܕܙܰܒܢܳܐ ܕܗܘܽܝܘܽ ܚܰܝ̈ܰܘܗ̱ܝ܀ |
| May the Church worship the Father Who crowned her with the crown of fasting and her children give thanks unto the Son, who fasted for our sake. | ܬܶܣܓܘܽܕ ܥܺܕ̱ܬܳܐ ܠܰܐܒܳܐ ܕܟܰܠܠܳܗ݀ ܒܰܟܠܺܝܠ ܨܰܘܡܳܐ. ܘܢܰܘܕܘܽܢ ܝ̈ܰܠܕܶܝܗ݀ ܠܰܒܪܳܐ ܕܨܳܡ ܗ̱ܘܳܐ ܡܶܛܽܠܳܬܰܢ܀ |
Types and Symbols of the Church According to Jacob of Sarug
This dissertation (xii, 411 pages) published by the Katholische Universität Eichstätt-Ingolstadt is available for you to download, read, and share. (Click here.)
By Armando Elkhoury
Known as the Flute of the Holy Spirit and the Harp of the Church, Jacob of Sarug (ca. A.D. 451 – 521) was among the Syriac Church Fathers such as Aphrahat (ca. A.D. 270 – ca. 345) and Ephrem (ca. A.D. 306 – 373) who interpreted and explained the Holy Scriptures using symbols and types. This prolific writer certainly possessed a great talent in searching them out throughout the Old Testament and in employing them in his mimre (verse homilies) to share the abounding riches he discovered in Scriptures, to propound his faith in Jesus Christ, the Only-Begotten Son of the living God, and to call others to this faith.
The entire Scriptures are, for Jacob, an abundant source of immeasurable spiritual riches, treasures, and valuable pearls. He found the Old Testament to be the typological path of the Son of God and the path already paved leading to Him for each page and each line announces the coming of Christ. The mysteries of the Son inundate it and shine brighter than any luminary traversing the skies. The Holy Scriptures and the Son of God are so intertwined, that Jacob likens the Scriptures to body parts whose soul is the Son Himself. For this reason, the Church cherishes and venerates them. Types and symbols are the best vehicle that could have been exploited to bequeath uninterruptedly the promise of the coming of Christ, and each of them represents in a specific way the Christ. According to Jacob,
The whole Testament is veiled after the fashion of Moses:
in him all prophetic books are depicted;
within the veil which lies over the Scriptures
there sits resplendent Christ as judge. (trans. Brock, Sebastian)
These types and symbols, which Jacob tirelessly fished out of the Old Testament based on people, events and prophecies, foretell not only the coming of Jesus Christ but would also prefigure His Church, which is inseparable from Him. In fact, the symbols of the Son do not proceed without the Church. Along the glowing beauty of the Son of God, the definition of all that is beautiful shone also forth the beauty and brilliance of His Church in the book of the Father. Moses, the great prophet and the spring of prophecy, who spoke with God and buried in his book all treasures, riches, fortunes and valuable pearls, beheld, with the exalted Eye of Prophecy, Christ, and His Bride, the Church. Jacob of Sarug did not just rely on his knowledge of scriptures to speak of the Church but petitioned God to infuse into him her mysteries as well.
Scouring the available literature on the subject of the theology of the Church as expressed by Jacob of Sarug leaves the researcher wanting. Since western scholars took notice of him, they have studied and published on his writings. However, the notions of the Church as explicated in his œuvres have been left virtually unexamined. Tanios Bou Mansour published a two-volume book that dealt overarchingly with Jacob’s theology. He systematized Jacob’s theological comprehension of creation, anthropology, ecclesiology, and sacraments (volume I), schematized his insights into Christology, Trinity and eschatology and, lastly, he provided Jacob’s exegetical and theological methods (volume II). The one chapter that Bou Mansour dedicated on the subject of the Church is the most extensive study currently available on the topic. Apart from Bou Mansour’s treatment of the subject at hand, the seeker can also avail themselves to the few scholarly publications like Susan Ashbrook Harvey’s paper on biblical women as images of Church in Jacob of Sarug. Nevertheless, she expounds one aspect of his rich ecclesiological imageries.
Other scholars have written on the Syriac Fathers’ views on the Church and her nature, albeit in the wider realm of the Syriac world. They amassed Syriac works belonging to different authors to extract and summarize a global Syriac worldview on the notions of the Church. As valid as this method may be, it does not allow for a deep access to an individual Syriac author’s thoughts. Both Hieronymus Endberding and François Graffin explored the theme of the Church as Bride in Syriac Liturgies and writings. While the former concentrated his efforts on that which could be found in the liturgy of the Church of the East, the latter had recourse to the Chaldean and Syriac breviaries and the homilies of Jacob of Sarug. Graffin, like Harvey, dealt with one ecclesiological theme found in Jacob’s mimre, i.e., Church as Bride. Robert Murray employed the same approach as Hieronymus and Graffin in his book, Symbols of Church and Kingdom – a reference book for those interested in Syriac symbols and types. Jacob of Sarug, however, does not fall within the time span of the Syriac literature that Murray surveyed. He did not, therefore, avail himself to Jacob’s writings. Wilhelm De Vries also disregarded largely Jacob’s works, albeit for reasons other than Murray’s. His research interest lied in the time span that witnessed the divisions of the Church, mainly, after the Council of Chalcedon (AD 451) and, specifically, in Syriac authors who rejected it. Although Jacob of Sarug belongs to this time period, De Vries rarely quoted him for he did not count him as one of the non-Chalcedonian Syriac theologians since De Vries accepted Paul Peeter’s strong arguments which placed Jacob in the Chalcedonian camp.
Therefore, the objective of this doctoral dissertation (Director: Prof. Dr. Peter Bruns at the Katholische Universität Eichstätt-Ingolstadt in Eichstätt, Bavaria, Germany), aptly entitled Types and Symbols of the Church According to Jacob of Sarug, is to elucidate the typological approach that Jacob employed in his many mimre to explain his theological understanding of the Church.
Jacob the poet and biblical interpreter was no systematic theologian. Although his writings follow a certain order that fulfilled the purpose for which he tirelessly composed them, he did not arrange them following specific dogmatic themes, e.g., Christology, ecclesiology. Consequently, the student of Jacob has to ferret out the rich nuggets scattered throughout his impressive corpus and be satisfied with that which they could find knowing in advance that finding all of them could be a lifelong pursuit. Accordingly, the findings presented herein are in no way exhaustive but should provide the reader an ample overview of Jacob’s typological concepts of the Church.
This dissertation (xii, 411 pages) published by the Katholische Universität Eichstätt-Ingolstadt is available for you to download, read, and share. (Click here.)
The Church, Paradise on Earth, in Whose Midst is the Tree of Life. Let us Pluck its Fruit and Live!
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| [The Lord] established on earth the Holy Church instead of Paradise and appointed priests to His service without [animal] sacrifices. | ܘܰܐܬܩܶܢ ܒܰܐܪܥܳܐ ܥܺܕܰܬ ܩܘܽܕܫܳܐ ܚܠܳܦ ܦܰܪܕܰܝܣܳܐ܃ ܘܰܕܠܳܐ ܕܶܒ̈ܚܶܐ ܐܰܩܺܝܡ ܟܳܗ̈ܢܶܐ ܥܰܠ ܬܶܫܡܶܫܬܶܗ܀ |
| He revealed Himself to be the Tree of Life Who was hidden and let His fruits drop on those who are near and those who are far. | ܘܰܓܠܳܐ ܢܰܦܫܶܗ ܐܺܝܠܳܢ ܚܰܝ̈ܶܐ ܗܰܘ ܕܰܟܣܳܐ ܗ̱ܘܳܐ܃ ܘܰܐܬܰܪ ܦܺܐܪ̈ܰܘܗ̱ܝ ܥܰܠ ܪ̈ܰܚܺܝܩܶܐ ܘܥܰܠ ܩܰܪ̈ܺܝܒܶܐ܀ |
| Behold! The priests surround Him [the Tree of Life], pick fruits from Him, and give life to human beings from Him daily… | ܘܗܳܐ ܟܪܺܝܟܺܝܢ ܠܶܗ ܟܳܗ̈ܢܶܐ ܘܩܳܛܦܺܝܢ ܦܺܐܪ̈ܶܐ ܡܶܢܶܗ܃ ܘܝܳܗܒܺܝܢ ܡܶܢܶܗ ܠܰܒ̈ܢܰܝܢܳܫܳܐ ܚܰܝ̈ܶܐ ܟܽܠܝܘܽܡ܀ |
| Christ, the benevolent Heir, Who is altogether light, came and restored that which was corrupted from the beginning. | ܘܶܐܬܳܐ ܡܫܺܝܚܳܐ ܝܳܪܬܳܐ ܛܳܒܳܐ ܕܟܽܠܶܗ ܢܘܽܗܪܰܐ ܗ̱ܘ܃ ܘܰܐܬܩܶܢ ܗܳܠܶܝܢ ܕܶܐܬܚܰܒܰܠ ܗ̱ܘܽ ܡܶܢ ܫܘܽܪܳܝܳܐ܀ |
| He granted the priesthood to His Twelve with the laying of His hands and appointed priests to the service of the Tree of Life. | ܘܝܰܗ̱ܒ ܟܳܗܢܘܽܬܳܐ ܠܰܬܪ̈ܶܥܣܰܪܬܶܗ ܒܰܣܝܳܡ ܐܺܝܕܶܗ܃ ܘܰܐܩܺܝܡ ܟܳܗ̈ܢܶܐ ܥܰܠ ܬܶܫܡܶܫܬܶܗ ܕܐܺܝܠܳܢ ܚܰܝ̈ܶܐ܀ |
| In splendor, with the gentle waving of the hands, and in holiness, behold, they [the priests] surround the Tree of Life at the Holy Altar. | ܘܰܒܙܰܗܝܘܽܬܳܐ ܘܰܒܪܘܽܚܳܦܳܐ ܘܩܰܕܺܝܫܘܽܬܳܐ܃ ܗܳܐ ܟܪܺܝܟܺܝܢ ܠܶܗ ܠܺܐܝܠܳܢ ܚܰܝ̈ܶܐ ܒܡܰܕܒܰܚ ܩܘܽܕܫܳܐ܀ |
| Priests were appointed to the office of the spiritual Seraphim, to which it had been proper to appoint Adam… | ܘܰܒܬܶܫܡܶܫܬܳܐ ܗܺܝ ܕܰܣܪ̈ܳܦܶܐ ܪ̈ܘܽܚܳܢܳܝܶܐ܃ ܩܳܝܡܺܝܢ ܟܳܗ̈ܢܶܐ ܕܒܳܗ݀ ܙܳܕܶܩ ܗ̱ܘܳܐ ܕܰܢܩܘܽܡ ܐܳܕܳܡ܀ |
| They glorify Him in the Church, God’s Eden, and give the fruits of the Tree of Life to the entire world. | ܘܰܡܫܰܒܚܺܝܢ ܠܶܗ ܒܥܺܕ̱ܬܳܐ ܕܺܐܝܬܶܝܗ݀ ܥܕܶܝܢ ܕܰܐܠܳܗܳܐ܃ ܘܝܳܗܒܺܝܢ ܦܺܐܪ̈ܰܘܗ̱ܝ ܕܺܐܝܠܳܢ ܚܰܝ̈ܶܐ ܠܥܳܠܡܳܐ ܟܽܠܶܗ܀ |
| The priests stand at the blessed fountain of Eden and irrigate from it the entire creation that thirsts for Him. | ܘܩܳܝܡܺܝܢ ܟܳܗ̈ܢܶܐ ܥܰܠ ܡܳܒܘܽܥܳܐ ܒܪܺܝܟܳܐ ܕܰܥܕܶܢ܃ ܘܡܰܫܩܶܝܢ ܡܶܢܶܗ ܠܟܽܠܳܗ݀ ܒܪܺܝܬܳܐ ܕܝܰܐܝܺܒܳܐ ܠܶܗ܀ |
| They hold the keys which the Head of the disciples received and open the doors of life that the entire world might enter. | ܩܠܺܝ̈ـܕܶܐ ܛܥܺܝܢܺܝܢ ܗܳܠܶܝܢ ܕܰܫܩܰܠ ܪܺܝܫ ܬܰܠܡܺܝ̈ܕܶܐ܃ ܘܦܳܬܚܺܝܢ ܬܰܪ̈ܥܶܐ ܕܚܰܝ̈ܶܐ ܕܢܶܥܘܽܠ ܥܳܠܡܳܐ ܟܽܠܶܗ܀ |
| They take up common bread to the Altar while reciting [prayers] and bring down from it an Immolated Body that the Church might eat from it. | ܠܰܚܡܳܐ ܫܚܺܝܡܳܐ ܡܰܣܩܺܝܢ ܣܳܕܪܺܝܢ ܥܰܠ ܦܳܬܘܽܪܳܐ܃ ܘܦܰܓܪܳܐ ܩܛܺܝܠܳܐ ܡܰܚܬܺܝܢ ܡܶܢܶܗ ܠܥܺܕ̱ܬܳܐ ܬܶܟܘܽܠ܀ |
| They pour wine of vines in chalices in the Holy of Holies, and it becomes blood that the entire world might be pardoned with it. | ܚܰܡܪܳܐ ܕܓܘܽܦ̈ܢܶܐ ܒܟܳܣ̈ܶܐ ( |
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| Behold! Our Lord is the Tree of Life bearing fruit. Come, let us pluck from Him and eat from Him the choice harvest. | ܗܳܐ ܐܺܝܠܳܢܳܐ ܕܚܰܝ̈ܶܐ ܡܳܪܰܢ ܘܰܛܥܺܝܢ ܦܺܐܪ̈ܶܐ܃ ܬܰܘ ܢܶܩܛܘܽܦ ܠܰܢ ܘܢܶܐܟܘܽܠ ܡܶܢܶܗ ܐܶܒܳܐ ܓܰܒܝܳܐ܀ |
| We have sufficiently eaten from the tree of knowledge! The Tree of Life came to us that we might eat from it. | ܟܰܕܘܽ ܐ̱ܟܰܠܢܰܢ ܡܶܢ ܐܺܝܠܳܢܳܐ ܗܰܘ ܕܺܝܕܰܥܬܳܐ܃ ܐܶܬܳܐ ܠܘܳܬܰܢ ܐܺܝܠܳܢ ܚܰܝ̈ܶܐ ܢܶܐܟܘܽܠ ܡܶܢܶܗ܀ |
| Behold! The Church is the Divine Paradise, and the Holy Altar is that Tree full of Life. | ܗܳܐ ܦܰܪܕܰܝܣܳܐ ܐܰܠܳܗܳܝܳܐ ܥܺܕ̱ܬܳܐ ܐܺܝܬܶܝܗ݀ ܃ ܘܗܰܘ ܐܺܝܠܳܢܳܐ ܕܰܡܠܶܐ ܚܰܝ̈ܶܐ ܡܰܕܒܰܚ ܩܘܽܕܫܳܐ܀ |
Balai of Qenneshrin on Jesus Entering Jerusralem
| Zechariah gave a colt to his Lord who rode it. He stood and cried out to the daughter of Sion, “Receive your King.” | ܙܟܰܪܝܳܐ ܝܰܗ̱ܒ ܗ̱ܘܳܐ ܥܺܝܠܳܐ ܠܡܳܪܶܗ ܘܰܪܟܶܒ ܥܠܰܘܗ̱ܝ. ܘܩܳܡ ܩܳܥܶܐ ܠܳܗ݀ ܠܗܳܝ ܒܰܪ̱ܬ ܨܶܗܝܘܽܢ ܕܩܰܒܶܠܝ ܡܰܠܟܶܟܝ܀ |
| Sion says, “If He enters me, I will crucify Him.” The prophet says, “His Cross is alive. It will extirpate you.” | ܐܳܡܪܳܐ ܨܶܗܝܘܽܢ ܐܶܢ ܥܳܐܶܠ ܠܺܝ ܨܳܠܒܳܐ ܐ̱ܢܳܐ ܠܶܗ. ܐܳܡܪܳܐ ܢܒܺܝܳܐ ܨܠܺܝܒܶܗ ܚܰܝܳܐ ܗܘܽ ܥܳܩܰܪ ܠܶܟܝ܀ |
| Sion says, “Why did He ride a colt and come to me? According to the law of kings, He does not bestride a mule.” | ܐܳܡܪܳܐ ܨܶܗܝܘܽܢ ܥܰܠ ܡܘܽܢ ܥܺܝܠܳܐ ܪܟܶܒ ܘܶܐܬܳܐ ܠܺܝ. ܐܰܝܟ ܢܳܡܘܽܣܳܐ ܕܡ̈ܰܠܟܶܐ ܠܳܐ ܝܳܺܬܶܒ ܥܰܠ ܟܘܽܕܰܢܝܳܐ܀ |
| Glory to the Father, Who willed to send His Only-Begotten. Worship to the Son, Who rode a colt in the streets of Sion. | ܫܘܽܒܚܳܐ ܠܰܐܒܳܐ ܕܰܨܒܳܐ ܘܫܰܕܰܪ ܠܺܝܚܺܝܕܳܝܶܗ. ܘܣܶܓܕܬܳܐ ܠܰܒܪܳܐ ܕܰܪܟܺܝܒ ܥܺܝܠܳܐ ܒܫ̈ܘܽܩܰܝ ܨܶܗܝܘܽܢ܀ |
Balai of Qenneshrin – Another Hymn on Fasting
| The subject of fasting stirs me to talk about it. Let everyone open the door to their ears prudently. |
ܫܰܪܒܶܗ ܕܨܰܘܡܳܐ ܗܳܐ ܪܳܦܶܬ ܒܺܝ ܕܰܥܠܰܘܗ̱ܝ ܐܶܡܰܪ. ܢܶܦܬܰܚ ܟܽܠܢܳܫ ܬܰܪܥܳܐ ܕܶܐܕܢܰܘ̈ܗ̱ܝ ܦܳܪܘܽܫܳܐܺܝܬ܀ |
| Fasting is a gate, through which one enters before God. Whoever does not love it, their prayers are always in vain. |
ܨܰܘܡܰܐ ܗ̱ܘ ܬܰܪܥܳܐ ܕܒܶܗ ܥܳܐܶܠ ܐ̱ܢܳܫ ܨܶܝܕ ܐܰܠܳܗܳܐ. ܘܰܕܠܳܐ ܪܰܚܡܶܗ ܨܠܘܽܬܶܗ ܟܽܠܫܳܥ ܗܳܐ ܒܰܛܺܝܠܳܐ܀ |
| Fornication would never be committed by a person who loved fasting, for it expels a vile life from parts of the body. |
ܓܰܘܪܳܐ ܡܶܡܬܘܽܡ ܒܰܐܝܢܳܐ ܕܪܰܚܡܶܗ ܠܳܐ ܡܶܫܬܰܡܰܫ. ܕܚ̈ܰܝܶܐ ܫܟܺܝܪ̈ܶܐ ܛܳܪܶܕ ܨܰܘܡܳܐ ܡܶܢ ܗܰܕܳܡ̈ܶܐ܀ |
| Glory to the Father, Who gave us fasting, for it is holy. Worship to the Son, Who, through His fasting, paid our debts. |
ܫܘܽܒܚܳܐ ܠܰܐܒܳܐ ܕܝܰܗ̱ܒ ܠܰܢ ܨܰܘܡܳܐ [ܕܗܘܽܝܘܽ] ܩܰܕܺܝܫ. ܘܣܶܓܕܬܳܐ ܠܰܒܪܳܐ ܕܰܒܝܰܕ ܨܰܘܡܶܗ ܦܪܰܥ ܚܰܘ̈ܒܳܬܰܢ܀ |
Early Syriac Theology With Special Reference to the Maronite Tradition
Written by Msgr. Seely Beggiani
Available at Amazon.com
St. Ephrem, who was proclaimed a Doctor of the Universal Church by Pope Benedict XV, and Jacob of Serugh were two of the earliest and most important representatives of the theological world-view of the Syriac Church. A good part of their work was in the form of hymns and metrical homilies wherein theology was expressed in poetry. This present work strives to present their insights in a systematic form according to headings used in western treatises, while not undermining the originality and cohesiveness of their thought. The material is organized under the themes of the hiddenness of God, creation and sin, revelation, incarnation, redemption, divinization and the Holy Spirit, the Church, Mary, the mysteries of initiation, eschatology and faith.
This work notes the paradox of God’s utter mysteriousness and yet his presence in all that he has created. The kenosis (emptying) of the Word of God is found not only in the human nature of Christ but in the finite words of Sacred Scripture. The purpose of these actions is for the divine to make itself accessible to humans. The triple descent of the Son of God into the womb of Mary, the Jordan River at his baptism, and into sheol at his death were actions directed both to redemption and divinization. The system of types and antitypes used in Sacred Scripture are employed to demonstrate the sacraments as extensions of Christ’s actions through history.
The goal of this work is to display the rich theological insights the early Syriac fathers provide to the tradition of the universal church. A second purpose of this work is to highlight the fact that the liturgical tradition of the Maronite Church, one of the Syriac Churches, is consistently and pervasively a living expression of the theology of these to Syriac church fathers. This is done through citations from the Maronite divine liturgy, ritual, and divine office.
While monographs on specific themes in St. Ephrem and James of Serugh have been published in English and other modern languages, this work aims to present a complete overview of the theological world-view of these Syriac writers.
Death of “Sin and Death” on the Cross – An Excerpt from “On the Crucifixion” by Jacob of Sarug (ca. AD 451-521)
| Our Lord was crucified, bore the debts of the entire world, and fastened sin [on the cross] with nails that it might never reign again. | ܙܩܺܝܦ ܗ̱ܘܳܐ ܡܳܪܰܢ ܘܰܛܥܺܝܢ ܚܰܘ̈ܒܶܐ ܕܟܽܠܳܗ ܬܺܒܶܝܠ܃ ܘܰܩܒܺܝܥܳܐ ܠܶܗ ܚܛܺܝܬܳܐ ܒܨܶܨ̈ܶܐ ܕܬܘܽܒ ܠܳܐ ܬܰܡܠܶܟ܀ |
| While crucifying Him on Golgotha, they crucified [also sin] with Him that [sin] might never again slay another generation henceforth. | ܟܰܕ ܙܳܩܦܺܝܢ ܠܶܗ ܙܰܩܦܳܗ݀ ܥܰܡܶܗ ܥܰܠ ܓܳܓܘܽܠܬܳܐ܃ ܕܠܳܐ ܬܘܽܒ ܬܶܩܛܽܘܠ ܕܳܪ̈ܶܐ ܐ̱ܚܪ̈ܳܢܶܐ ܡܶܢܶܗ ܘܰܠܟܳܐ܀ |
| He led sin from the tribunal to [the place of the] crucifixion, lifted up with Him the daughter of perdition, and slew her on the cross. | ܕܒܰܪ ܠܰܚܛܺܝܬܳܐ ܡܶܢ ܒܶܝܬ ܕܺܝܢܳܐ ܠܰܙܩܺܝܦܘܬܳܐ܃ ܘܰܐܣܩܳܗ݀ ܥܰܡܶܗ ܘܰܩܛܠܳܗ݀ ܒܩܰܝܣܳܐ ܠܒܰܪ̱ܬ ܐܰܒܕܳܢܳܐ܀ |
| Sin slew Adam with a tree from the beginning. For this reason did the Son of God slay [sin] on a tree. |
ܚܛܺܝܬܳܐ ܒܩܰܝܣܳܐ ܩܶܛܠܰܬ ܠܳܐܕܳܡ ܡܶܢ ܫܘܽܪܳܝܳܐ܃ ܘܡܶܛܽܠܗܳܢܳܐ ܒܩܰܝܣܳܐ ܩܰܛܠܳܗ݀ ܒܰܪ ܐܰܠܳܗܳܐ܀ |
| Our Lord died indeed on account of sin. For this reason did He die and slay [sin] by His crucifixion. | ܠܰܚܛܺܝܬܳܐ ܓܶܝܪ ܡܺܝܬ ܗ̱ܘܳܐ ܡܳܪܰܢ ܟܰܕ ܡܳܐܶܬ ܗ̱ܘܳܐ܃ ܘܡܶܛܽܠܗܳܢܳܐ ܡܺܝܬ ܗ̱ܘܳܐ ܘܩܰܛܠܳܗ݀ ܒܰܙܩܺܝܦܘܽܬܶܗ܀ |
| The Tree of Life destroyed the tree of knowledge, shook down Its fruit on the dead and resurrected them. | ܐܺܝܠܳܢ ܚܰܝ̈ܶܐ ܫܪܳܝܗ̱ܝ ܠܺܐܝܠܳـܢܳܐ ܗܰܘ ܕܺܝܕܰܥܬܳܐ܃ ܕܰܐܬܰܪ ܦܺܐܪܰܘܗ̱ܝ ܥܰܠ ܡܳܝ̈ܘܽܬܶܐ ܘܢܰـܚܶܡ ܐܶܢܘܽܢ܀ |
| Our Redeemer uprooted the tree of death by His death that the tree that slew Adam might never again be fruitful. | ܠܗܰܘ ܐܺܝܠܳܢܳܐ ܕܡܘܰܬܳܐ ܒܡܘܰܬܶܗ ܥܩܰܪ ܦܳܪܘܽܩܰܢ܃ ܕܬܘܽܒ ܠܳܐ ܢܶܬܶܠ ܦܺܐܪ̈ܶܐ ܩܰܝܣܳܐ ܕܩܰܛܠܶܗ ܠܳܐܕܳܡ܀ |
| He cut down the bitter tree of knowledge with the Tree of Life which He chose to sprout from Golgotha. | ܚܪܰܒ ܐܺܝܠܳܢܳܐ ܗܰܘ ܕܺܝܕܰܥܬܳܐ ܕܡܰܪܺܝܪܳܐ ܗ̱ܘܳܐ܃ ܒܺܐܝܠܳܢ ܚܰܝ̈ܶܐ ܕܰܨܒܳܐ ܕܢܺܐܥܶܐ ܡܶܢ ܓܳܓܘܽܠܬܳܐ܀ |
| He stretched out His arms like branches at the crucifixion, His fruit fell off on the ground of the dead, and it bore life [immediately]. | ܦܫܰܛ ܗ̱ܘܳܐ ܕܪ̈ܳܥܰܘܗ̱ܝ ܒܰܙܩܺܝܦܘܽܬܳܐ ܐܰܝܟ ܣܰܘ̈ܟܳܬܳܐ܃ ܘܰܢܬܰܪܘ ܦܺܐܪ̈ܰܘܗ̱ܝ ܒܰܐܪܥܳܐ ܕܡܺܝ̈ܬܶܐ ܘܚܰܝ̈ܶܐ ܛܶܥܢܰܬ܀ |
| He lured the formidable Serpent to Golgotha, attacked it, and crushed it with the suffering of His crucifixion. | ܐܰܛܥܺܝ ܐܰܣܩܶܗ ܠܚܶܘܝܳܐ ܪܰܒܳܐ ܨܶܝܕ ܓܳܓܘܽܠܬܳܐ܃ ܘܰܗܦܰܟ ܥܠܰܘܗ̱ܝ ܘܪܰܨܶܗ ܒܚܰܫܳܐ ܕܰܙܩܺܝܦܘܽܬܶܗ܀ |
| By the nails of His hands He pierced the venom of the Snake that it might never again fill the earth devastation by its hateful deceit. | ܒܨܶܨ̈ܶܐ ܕܐܺܝ̈ـܕܰܘܗ̱ܝ ܒܰܙܥܳܗ݀ ܠܡܶܪܬܶܗ ܕܗܰܘ ܚܰܪܡܳܢܳܐ܃ ܕܠܳܐ ܬܘܽܒ ܢܶܡܠܶܝܗ݀ ܠܰܐܪܥܳܐ ܚܪ̈ܺܝܒܶܐ ܒܢܶܟܠܶܗ ܣܰܢܝܳܐ܀ |
| To accomplish this, He brought Himself to the crucifixion, stretched out His hands and received the nails from the insolent ones. | ܕܢܶܣܥܘܽܪ ܗܳܠܶܝܢ ܐܰܝܬܝ ܝܳܬܶܗ ܠܰܙܩܺܝܩܘܽܬܳܐ܃ ܘܰܦܫܰܛ ܐܺܝ̈ـܕܰܘܗ̱ܝ ܩܰܒܶܠ ܨܶܨ̈ܶܐ ܡܶܢ ܡܰܪ̈ܳܚܶܐ܀ |
Syriac, Spiritual Ancestral Language, Key to a Vast Treasury
Aramaic, an ancient language spoken in the Near and Middle East, goes back to the 9th century BC. Like any language, it evolved with time and broke off into several dialects. Syriac (Suryoyo), one of these dialects that came to the scene decades after the Ascension of our Lord, became the dominant Christian literary language among the Peoples who spoke these various local Aramaic tongues and whose presence extended from the coast of present day Lebanon all the way to China.
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Balai of Qenneshrin on the Faithful Departed
| May the faithful departed who put You on through baptism put on, in Eden, the robe of glory. |
ܥܰܢܺܝ̈ܕܶܐ ܡܗܰܝ̈ܡܢܶܐ. ܕܠܰܒܫܘܽܟ ܒܰܥܡܳܕܳܐ. ܢܶܬܥܰܛܦܘܽܢ ܒܰܥܕܶܝܢ. ܐܶܣܛܰܠ ܬܶܫܒܘܽܚܬܳܐ܀ |
| The mouths that professed You, ate You and drank Your blood, shout with the angels, “Glory be upon Your coming!” |
ܦ̈ܘܽܡܶܐ ܕܰܐܘܕܺܝܘ ܒܳܟ. ܘܰܐܟܠܘܽܟ ܘܐܶܫܬܺܝܘ ܕܡܳܟ. ܥܰܡ ܥܺܝܪ̈ܶܐ ܢܶܩܥܘܽܢ. ܫܘܽܒܚܳܐ ܒܡܶܐܬܺܝܬܳܟ܀ |
| The hands and feet that have ministered at the altar may they not, Lord, be burnt up in the fire of Gehenna. |
ܐܺܝ̈ܕܰܝܳܐ ܘܪ̈ܶܓܠܶܐ. ܕܫ̈ܰܡܶܫܝ ܩܕܳܡ ܡܰܕܒܚܳܐ. ܠܳܐ ܡܳܪܝ ܢܶܣ̈ܬܰܝܛܳܢ. ܒܢܘܽܪܳܐ ܕܓܺܗܰܢܳܐ܀ |
| Glory be to the Voice, who calls the departed so that they may rise in incorruption and sing glory. |
ܫܘܽܒܚܳܐ ܠܗܰܘ ܩܳܠܳܐ. ܕܩܳܪܶܐ ܠܥܰܢܺܝ̈ܕܶܐ. ܘܩܳܝܡܺܝܢ ܕܠܳܐ ܚܒܳܠܳܐ. ܘܙܳܡܪܺܝܢ ܬܶܫܒܘܽܚܬܳܐ܀ |
Balai of Qenneshrin on a Laborer in the Vineyard of the Lord
| Blessed are you, our father, when the King reveals himself and rewards justly every person according to their deeds. |
ܛܘܽܒܰܝܟ ܐܳܘ ܐܰܒܘܽܢ. ܡܳܐ ܕܡܶܬܓܠܶܐ ܡܰܠܟܳܐ. ܘܦܳܪܰܥ ܒܟܺܐܢܘܽܬܳܐ. ܠܟܽܠܢܳܫ ܐܰܝܟ ܥܰܡܠܶܗ. |
| Since you labored in His vineyard from morning till evening, behold, a wage awaits you, an entire denarius. |
ܕܰܦܠܰܚܬ ܒܓܰܘ ܟܰܪܡܶܗ. ܡܶܢ ܨܰܦܪܳܐ ܠܪܰܡܫܳܐ. ܗܳܐ ܢܛܺܝܪ ܠܳܟ ܐܰܓܪܳܐ. ܕܺܝܢܳܪܳܐ ܡܰܠܝܳܐ܀ |
| Pray, on our behalf, to your Lord, Who is pleased with you, so that, through your prayer, with you, we may rejoice in your gladness. |
ܐܰܦܺܝܣ ܚܠܳܦ ܟܽܠܰܢ. ܠܡܳܪܳܟ ܕܡܶܬܬܢܺܝܚ ܒܳܟ. ܕܒܰܨܠܘܽܬܳܟ ܥܰܡܳܟ. ܢܶܚܕܶܐ ܒܚܰܕܘܽܬܳܟ܀ |
| Glory be to the Father and to the Son and to the Holy Spirit Who chose you, our father. You then triumphed and were crowned. |
ܫܘܽܒܚܳܐ ܠܶܗ ܠܰܐܒܳܐ. ܘܰܠܰܒܪܳܐ ܘܪܘܽܚ ܩܘܽܕܫܳܐ. ܕܰܓܒܳܟ ܐܳܘ ܐܰܒܘܽܢ. ܘܰܢܨܰܚܬ ܘܐܶܬܟܰܠܰܠܬ܀ |
Balai of Qenneshrin on the Holy Martyrs
| To the contest went the holy martyrs and against false worship battled the glorious laborers. |
ܠܰܐܓܘܽܢܳܐ ܢܚܶܬܘ ܗ̱ܘܰܘ. ܣܳܗ̈ܕܶܐ ܩܰܕܺܝ̈ܫܶܐ. ܘܥܰܡ ܛܘܽܥܝܰܝ ܐܰܩܪܶܒܘ. ܦܳܠܚ̈ܶܐ ܢܰܨܺܝ̈ܚܶܐ܀ |
| We beseech the martyrs and entreat them earnestly to implore with us the Lord, who crowned them. |
ܡܶܢ ܣܳܗ̈ܕܶܐ ܢܶܒܥܶܐ. ܘܰܠܗܘܽܢ ܢܶܬܟܰܫܰܦ. ܕܰܢܦܺܝܣܘܽܢ ܥܰܡܰܢ. ܠܡܳܪܝܳܐ ܡܟܰܠܠܳܢܗܘܽܢ܀ |
| They entered the contest that is full of sufferings and trampled every torment by the Messiah’s love. |
ܥܰܠܘ ܗ̱ܘܰܘ ܠܰܐܓܘܽܢܳܐ. ܕܡܳܠܶܐ ܐܘܽܠܨ̈ܳܢܶܐ. ܘܕܳܫܘ ܥܰܠ ܟܽܠ ܫܶܢ̈ܕܺܝܢ. ܒܚܘܽܒܶܗ ܕܰܡܫܺܝܚܳܐ܀ |
| Glory be to Him who exalted the commemoration of His holy ones in heaven, on earth and in the four corners of the world. |
ܫܘܽܒܚܳܐ ܠܗܰܘ ܕܰܐܘܪܶܒ. ܕܘܽܟܪܳܢ ܩܰܕܺܝ̈ܫܰܘܗ̱ܝ. ܒܰܫܡܰܝܳܐ ܘܒܰܐܪܥܳܐ. ܘܒܰܐܪ̈ܒܰܥ ܦܶܢ̈ܝܳܬܳܐ܀ |
Balai of Qenneshrin on the Holy Apostles
| The disciples of the Son, the holy apostles, armed themselves and went out to the four corners of world. |
ܬܰܠܡܺܝ̈ܕܰܘܗ̱ܝ ܕܰܒܪܳܐ. ܫܠܺܝ̈ܚܶܐ ܩܰܕܺܝ̈ܫܶܐ. ܐܶܙܕܰܝܰܢܘ ܘܰܢܦܰܩܘ. ܠܰܐܪܒܰܥ ܦܶܢ̈ܝܳܬܳܐ܀ |
| The holy apostles laid hold of the cross, an unequally matched weapon, and battled with the evil one. |
ܫܠܺܝ̈ܚܶܐ ܩܰܕܺܝ̈ܫܶܐ. ܠܰܨܠܺܝܒܳܐ ܐܶܚܰܕܘ. ܘܙܰܝܢܳܐ ܕܠܐܳ ܚܳܐܶܒ. ܘܰܐܩܪܶܒܘ ܥܰܡ ܒܺܝܫܳܐ܀ |
| Blessed is the One Who chose them and exalted their commemoration in heaven, on earth and in the four corners of the world. |
ܒܪܺܝܟ ܕܰܓܒܳܐ ܐܶܢܘܽܢ. ܘܰܐܘܪܶܒ ܕܘܽܟܪܳܢܗܘܽܢ. ܒܰܫܡܰܝܳܐ ܘܒܰܐܪܥܳܐ. ܘܒܰܐܪ̈ܒܰܥ ܦܶܢ̈ܝܳܬܳܐ܀ |
| Remembrance to the just ones, hope to the righteous ones, and, to the Trinity, worship and exaltation. |
ܕܘܽܟܪܳܢܳܐ ܠܟܺܐܢ̈ܶܐ. ܘܣܰܒܪܳܐ ܠܙܰܕܺܝ̈ܩܶܐ. ܘܠܰܬܠܺܝܬܳܝܘܽܬܳܐ. ܣܶܓܕܬܳܐ ܘܪܘܽܡܪܳܡܳܐ܀ |
Balai of Qenneshrin on Mary, the Martyrs and the Departed
| Who is able to stop speaking your praises, for you bore and carried the Hope of every creature? |
ܡܰܢܘܽ ܓܶܝܪ ܡܰܘܦܶܐ. ܕܢܺܐܡܰܪ ܩ̈ܘܽܠܳܣܰܝܟܝ. ܕܙܰܝܶܚܬܝ ܘܰܛܥܰܢܬܺܝܘܗ̱ܝ. ܠܣܰܒܪܳܐ ܕܟܽܠ ܒ̈ܶܪܝܳܢ܀ |
| Who could tell the story of your slaughters, brave athletes, God’s laborers? |
ܡܰܢܘܽ ܡܨܶܐ ܕܢܶܬܢܶܐ. ܫܰܪܒܳܐ ܕܩܰܛܠܰـܝ̈ܟܘܽܢ. ܐܰܬܠܺܝ̈ܛܶܐ ܙܪ̈ܺܝܙܶܐ. ܦܳܠܚ̈ܶܐ ܕܰܐܠܳܗܳܐ܀ |
| Heavenly King, by Your loving-kindness, make the faithful departed worthy to enter paradise. |
ܡܰܠܟܳܐ ܫܡܰܝܳܢܳܐ. ܐܰܫܘܳܐ ܒܛܰܝܒܘܽܬܳܟ. ܠܥܰܢܺܝ̈ܕܶܐ ܡܗܰܝ̈ܡܢܶܐ. ܕܢܶܥܠܘܽܢ ܠܦܰܪܕܰܝܣܳܐ܀ |
| Glory be to You, our Lord, on [the day of] the commemoration of Your mother. Thanksgiving be to Your Cross, that strengthened Your athletes and to Your life-giving Spirit, who raises the departed. |
ܫܘܽܒܚܳܐ ܠܳܟ ܡܳܪܰܢ. ܒܕܘܽܟܪܳܢ ܝܳܠܶܕܬܳܟ. ܘܬܰܘܕܺܝ ܠܰܨܠܺܝܒܳܟ. ܕܚܰܝܶܠ ܠܰܐܬܠܺܝ̈ܛܰܝܟ. ܘܰܠܪܘܽܚܳܟ ܚܰܝܳܐ. ܡܢܰܚܶܡ ܠܥܰܢܺܝ̈ܕܶܐ܀ |
Balai of Qenneshrin on Mary (Another Hymn)
| On Mt. Sinai, Moses symbolized you, O Virgin, Daughter of David, as a bush, full of all graces. |
ܡܘܽܫܶܐ ܒܛܘܽܪ ܣܺܝܢܰܝ. ܒܣܰܢܝܳܐ ܡܰܬܠܶܟܝ ܗ̱ܘܳܐ. ܒܬܘܽܠܬܳܐ ܒܰܪ̱ܬ ܕܰܘܺܝܕ. ܡܳܠܶܝܢ ܟܽܠ ܫܘܽܦܪ̈ܺܝܢ܀ |
| The prophet Isaiah foretold, “Behold! A virgin conceives and bears a Wonder.” |
ܐܶܫܰܥܝܳܐ ܢܒܺܝܳܐ. ܩܰܕܶܡ ܐܰܟܪܶܙ ܗ̱ܘܳܐ. ܕܗܳܐ ܒܬܘܽܠܬܳܐ ܒܳܛܢܳܐ. ܘܝܳܠܕܳܐ ܕܘܽܡܳܪܳܐ܀ |
| The prophet Ezekiel called you a gate, O Virgin, Daughter of David, full of grace. |
ܢܒܺܝܳܐ ܚܰܙܩܺܝܐܝܶܠ. ܬܰܪܥܳܐ ܫܰܡܗܶܟܝ ܗ̱ܘܳܐ. ܒܬܘܽܠܬܳܐ ܒܰܪ̱ܬ ܕܰܘܺܝܕ. ܡܰܠܝܰܬ ܛܰܝܒܘܽܬܳܐ܀ |
| Glory be to the One Who came, appeared from Mary and exalted her commemoration in the Holy Church. |
ܫܘܽܒܚܳܐ ܠܗܰܘ ܕܶܐܬܳܐ. ܘܰܕܢܰܚ ܡܶܢ ܡܰܪܝܰܡ. ܘܰܐܘܪܶܒ ܕܘܽܟܳܪܳܢܳܗ݀. ܒܥܺܕ̱ܬܳܐ ܩܰܕܺܝܫܬܳܐ܀ |
Balai of Qenneshrin on Mary
| Mary, Daughter of David, who would not extol you, for all creatures marvel at your Child? |
ܡܰܪܝܰܡ ܒܰܪ̱ܬ ܕܰܘܺܝܕ. ܡܰܢܘܽ ܕܠܳܐ ܢܩܰܠܣܶܟܝ. ܕܟܽܠܗܘܽܢ ܒܶܪ̈ܝܳܬܳܐ. ܒܝܰܠܕܶܟܝ ܬܰܗܺܝܪ̈ܺܝܢ܀ |
| Virgin, who bore the milk of mothers and suckled the Preserver Who nourishes all, |
ܒܬܘܽܠܬܳܐ ܕܰܛܥܺܝܢܳܐ. ܚܰܠܒܳܐ ܕܶܐܡ̈ܗܳܬܳܐ. ܘܡܰܝܢܩܳܐ ܠܙܳܝܘܽܢܳܐ. ܕܗܘܽܝܘܽ ܡܬܰܪܣܶܐ ܟܽܠ܀ |
| the Church rejoices on the day of your commemoration. Through your prayer, may mercies by upon the world. |
ܥܺܕ̱ܬܳܐ ܕܶܝܢ ܚܳܕܝܳܐ. ܒܝܰܘܡܳܐ ܕܕܘܽܟܪܳܢܶܟܝ. ܒܰܨܠܘܽܬܶܟܝ ܢܶܗܘܘܽܢ. ܪ̈ܰܚܡܶܐ ܥܰܠ ܥܳܠܡܳܐ܀ |
| Glory be to you, our Lord, on [the day of] Your mother’s commemoration, in heaven, on earth and in the four corners of the world. |
ܫܘܽܒܚܳܐ ܠܳܟ ܡܳܪܰܢ. ܒܕܘܽܟܪܳܢ ܝܳܠܶܕܬܳܟ. ܒܰܫܡܰܝܳܐ ܘܒܰܐܪܥܳܐ. ܘܒܰܐܪ̈ܒܰܥ ܦܶܢ̈ܝܳܬܳܐ܀ |
Balai of Qenneshrin on the Cross
| Leap for joy and rejoice, Church, and sing praise to the power of the cross, for it is carrying your foundation so that the evil one could not conceal your truth. |
ܕܘܽܨ ܘܰܚܕܺܝ ܥܺܕ̱ܬܳܐ. ܘܰܙܡܰܪܝ ܬܶܫܒܘܽܚܬܳܐ. ܠܚܰܝܠܶܗ ܕܰܨܠܺܝܒܳܐ. ܕܗܘܽ ܛܥܺܝܢ ܫܶܬܶܣܰܝܟ̈ܝ. ܕܠܳܐ ܡܶܬܡܨܶܐ ܒܺܝܫܳܐ. ܢܚܰܦܶܐ ܠܰܫܪܳܪܶܟܝ܀ |
| In Your Cross, I take refuge, our Savior. By its wings, protect me from the evil one and his power. May Your Cross, our Savior, be for us a bulwark night and day, and at all times. |
ܒܰܨܠܺܝܒܳܟ ܐܶܚܕܶܬ. ܓܰܘܣܳܐ ܦܳܪܘܽܩܰܢ. ܒ̈ܟܶܢܦܰܘܗ̱ܝ ܣܰܬܰܪܰܝܢܝ. ܡܶܢ ܒܺܝܫܳܐ ܘܚܰܝܠܶܗ. ܨܠܺܝܒܳܟ ܦܳܪܘܽܩܰܢ. ܫܘܽܪܳܐ ܢܶܗܘܶܐ ܠܰܢ. ܒܠܺܠܝܳܐ ܘܒܺܐܝܡܳܡܳܐ. ܘܰܒܟܽܠ ܥܶܕܳܢ̈ܺܝܢ܀ |
| May your Cross, Lord, become a bulwark and a house of refuge for the souls who are invoking Your Holy name. We are calling you, Messiah, our Savior. Have mercy on our lives and do not disregard us. |
ܨܠܺܝܒܳܟ ܡܳܪܝ ܢܶܗܘܶܐ. ܫܘܽܪܳܐ ܘܒܶܝܬܓܰܘܣܳܐ. ܠܢܰܦ̈ܫܳܬܳܐ ܕܩܳܪ̈ܶܝܢ. ܠܰܫܡܳܟ ܩܰܕܺܝܫܳܐ. ܠܳܟ ܗܘܽ ܩܳܪܶܝܢܰܢ. ܡܫܺܝܚܳܐ ܦܳܪܘܽܩܰܢ. ܪܰܚܶܡ ܥܰܠ ܚ̈ܰܝܰܝܢ. ܘܠܳܐ ܬܶܗܡܶܐ ܡܶܢܰܢ܀ |
| Praise is due to Your justice, eternal Father. Adoration is due to Your Cross, merciful Child. Thanksgiving is due to Your mercy, compassionate Spirit. |
ܫܘܽܒܚܳܐ ܠܟܺܐܢܘܽܬܳܟ. ܐܰܒܳܐ ܡܬܘܽܡܳܝܳܐ. ܘܣܶܓܕܬܳܐ ܠܰܨܠܺܝܒܳܟ. ܝܰܠܕܳܐ ܡܪܰܚܡܳܢܳܐ. ܬܰܘܕܺܝ ܠܰܚܢܳܢܳܟ. ܪܘܽܚܳܐ ܡܪܰܚܦܳܢܳܐ܀ |
Balai of Qenneshrin on Fasting
| Blessed are they who fast. When the King appears and finds them clad with the clothes of the kingdom, on account of their fast, He shall grant [them] everlasting blessings. |
ܛܘܽܒܰܘܗ̱ܝ ܠܨܰܝܳܡܳܐ. ܡܳܐ ܕܕܳܢܰܚ ܡܰܠܟܳܐ. ܘܡܶܫܟܰܚ ܠܶܗ ܕܰܠܒܺܝܫ. ܠܒ̈ܘܽܫܶܐ ܕܡܰܠܟܘܽܬܳܐ. ܚܠܳܦ ܨܰܘܡܶܗ ܝܳܗܶܒ. ܛܘ̈ܽܒܶܐ ܕܠܳܐ ܡܰܘܦܶܝܢ܀ |
| They who, with love, observe fasting shall be full of peace and love toward all people, for, by their fast and love, they shall be pleasing to God. |
ܐܰܝܢܳܐ ܕܰܒܚܘܽܒܳܐ. ܨܳܐܶܡ ܠܶܗ ܠܨܰܘܡܳܐ. ܢܶܗܘܶܐ ܡܠܶܐ ܫܰܝܢܳܐ. ܘܚܘܽܒܳܐ ܠܘܳܬ ܟܽܠܢܳܫ. ܕܰܒܨܰܘܡܶܗ ܘܚܘܽܒܶܗ. ܢܪܰܥܶܝܘܗ̱ܝ ܠܰܐܠܳܗܳܐ܀ |
| For this is the fast that bequeaths the kingdom to those who unite to them love and alms. Blessed are they who labor and toil in their labor. |
ܗܳܢܰܘ ܓܶܝܪ ܨܰܘܡܳܐ. ܕܡܰܘܪܶܬ ܡܰܠܟܘܽܬܳܐ. ܐܰܝܢܳܐ ܕܰܚܠܺܝܛ ܒܶܗ. ܚܘܽܒܳܐ ܘܙܶܕܩ̈ܳܬܳܐ. ܛܘܽܒܰܘܗ̱ܝ ܠܡܰܢ ܕܰܦܠܰܚ. ܘܰܕܥܶܬ ܒܦܘܽܠܚܳܢܶܗ܀ |
| Glory to the mercies who sent you for our salvation. Messiah, full of mercies, have pity on us, whose hope is in You, accept our worship, and may our fast be pleasing to you, Lord. |
ܫܘܽܒܚܳܐ ܠܗܘܽܢ ܪ̈ܰܚܡܶܐ. ܕܫܰܠܚܘܽܟ ܠܦܘܽܪܩܳܢܰܢ. ܡܫܺܝܚܳܐ ܡܠܶܐ ܪ̈ܰܚܡܶܐ. ܚܘܽܢ ܠܰܢ ܕܒܳܟ ܣܰܒܪܰܢ. ܘܩܰܒܶܠ ܬܶܫܡܶܫܬܰܢ. ܘܨܰܘܡܰܢ ܢܪܰܥܶܝܟ ܡܳܪܝ܀ |
Praying with Balai of Qenneshrin
| Your loving-kindness shall be sad upon seeing my stains, yet may it petition Your justice lest I be cast out altogether. |
ܬܶܟܪܶܐ ܠܛܰܝܒܘܽܬܳܟ. ܡܳܐ ܕܚܳܙܝܳܐ ܠܟ̈ܘܽܬܡܳܬܝ. ܘܬܰܦܺܝܣ ܠܟܺܐܢܘܽܬܳܟ. ܕܠܳܐ ܐܶܫܬܕܶܐ ܠܰܓܡܳܪ܀ |
| Although there are no deeds, save me because of my faith. Save me because of one thing alone, because of Your loving-kindness. |
ܘܐܳܦܶܢ ܥ̈ܒܳܕܶܐ ܠܰܝܬ. ܐܰܚܳܢܝ ܒܗܰܝܡܳܢܘܽܬܳܝ. ܒܰܚܕܳܐ ܚܕܳܐ ܒܰܠܚܘܽܕ. ܐܰܚܳܢܝ ܒܛܰܝܒܘܽܬܳܟ܀ |
| Lift me up, the lowest of all, and make the weakest of all to understand. Let your compassion, Lord, gush forth toward me because of Your loving-kindness. |
ܘܥܰܠܳܢܝ ܒܨܺܝܪ ܡܶܢ ܟܽܠ. ܘܣܰܟܶܠ ܡܚܺܝܠ ܡܶܢ ܟܽܠ. ܢܶܫܦܰܥ ܚܢܳܢܳܟ ܡܳܪܝ. ܨܶܐܕܰܝ ܒܛܰܝܒܘܽܬܳܟ܀ |
| Glory be to You, Christ, the hope, for Whom all sinners have waited and to Whom they pray. |
ܠܳܟ ܫܘܽܒܚܳܐ ܡܫܺܝܚܳܐ. ܣܰܒܪܳܐ ܕܠܶܗ ܣܰܟܺܝܘ. ܟܽܠܗܘܽܢ ܚ̈ܰܛܳܝܶܐ. ܕܠܶܗ ܗܘܽ ܡܶܬܟܰܫܦܺܝܢ܀ |
Week of the Resurrection of the Lord
Safro (Morning) – Week of the Resurrection |
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2nd Week of the Resurrection
Safro (Morning) – 2nd Week of the Resurrection |
3rd Week of the Resurrection
Safro (Morning) – 3rd Week of the Resurrection |
4th Week of the Resurrection
Safro (Morning) – 4th Week of the Resurrection |
5th Week of the Resurrection
Safro (Morning) – 5th Week of the Resurrection |
6th Week of the Resurrection
Safro (Morning) – 6th Week of the Glorious Resurrection |
7th Week of the Resurrection
Safro (Morning) – 7th Week After the Glorious Resurrection |
He had Made Peace Along the Whole Road so it Can Now be Travelled Without Fear
This links displays/downloads an Arabic translation of this article in pdf.
The Book of Accompaniment is the oldest extant Maronite document which preserves the funeral rites celebrated by the Maronite Church.1,2 Then Msgr. Hector Y. Doueihi, now Emeritus Bishop of the Maronite Eparchy of St. Maron of Brooklyn, explains in the introduction,
“[The title and the concept it contains] indicate that the dead, who have ended their journey in this life, are starting another journey in the life beyond. According to the ancient spiritual vision of the early Syriac Churches, the passage to eternal life is hampered by obstacles and dangers. The departed need special support and guidance on their journey. Thus, the funeral rites are a complex of psalms, hymns, Scripture readings and prayers that ‘accompany’ them on this ‘other’ journey. The texts implore the ‘company’ of the Lord and his mysteries for them, and pray for protection and safety on their journey. The funeral rites, are, therefore, rites of ‘accompaniment’ which are celebrated on the road as one begins the journey to new life.”3
Not only do the departed need special support and guidance on their journey, but the living, who mourn the death of their loved ones and are traveling on the same road of faith, seek a message of hope and consolation as well.4 Jacob of Sarug (ca. 451 – 521), a prolific Syriac Church Father and known as the Flute of the Holy Spirit, provides his readers with such a message. He teaches that it is none other than Jesus Christ who accompanies the deceased and the living on this road traveled by all grudgingly and with fear. The objective of this brief column5 is to share with the reader this powerful insight which Jacob draws from his main source of pastoral, theological, spiritual and poetical insight, i.e., the Bible. Furthermore, this column’s other goal is to encourage the interpretation of the three stations of the Maronite funeral rites, or better yet the three stations of the accompaniment rites, in light of Jacob’s explanation.
“Thou Who Wast Crucified for us, Have Mercy on us” The Theology of Philoxenus of Mabbug on the Trisagion
Introduction
In a dogmatic letter written to the Monks of Beth-Gaugal,1 Philoxenus of Mabbug (485 A.D. – 519 A.D)2 urged the “hearers” not to be troubled by the statement “God was crucified for us.”3 This assertion was the catalyst that incited the Trisagion controversy.4 The Trisagion, Greek for “thrice holy”, is a liturgical hymn5 that affirms the holiness of the Omnipotent Immortal God in whom Christians believe. At the crux of the controversy lies the Chalcedonian affirmation (451 A.D.) that Jesus’ weaknesses are attributed to his human nature and his supernatural deeds are assigned to his divine nature.6 Philoxenus of Mabbug was among those who rejected this “blasphemy”7 and worked tirelessly to promote the belief in the passion and death of the consubstantial Son, thus bringing to the fore8 and vigorously9 promoting the “theopaschite”10 formula of the Miaphysite Trisagion: “Thou art Holy, God; Thou art Holy, Strong One; Thou art Holy, Immortal One; (Thou) Who wast crucified for us, have mercy on us.”11
The objective of this paper is to explain the theological underpinning for Philoxenus’ Miaphysite Trisagion as elucidated in his dogmatic letter to the monks.
The Fire of Purgation in Gregory of Nyssa’s De anima et resurrectione
The author would like to thank Rafael Rodrigues for translating this article into Portuguese.
Introduction
Fire has had different functions in Christian eschatology. While final destruction is the fate of the unsaved according to Edward William Fudge in his book Fire that Consumes1, the Catechism of the Catholic Church teaches that eternal punishment awaits those who die in a state of mortal sin2. In either case, fire is the main agent that consumes the damned or inflicts eternal punishment on them. Fire also plays an important role in purifying the soul according to the Catechism’s teachings on purgatory where all who die in God’s grace and friendship, but still imperfectly purified, undergo purification before they enter the joy of heaven. “The tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire.3” Long before the Fathers of the Councils of Florence (1414-1418 A.D.) and Trent (1545-1563 A.D.) promulgated the doctrine of purgatory, Gregory of Nyssa (335-394 A.D.) and other theologians4 espoused the teaching of universal salvation in which fire has a central function. The objective of this paper is to explain the notion of fire and its role in cleansing the soul as Gregory of Nyssa propounds in his De anima et resurrectione or “On the Soul and the Resurrection.5”
This work begins by exploring the notion of fire as an agent of purification in the afterlife in Gregory’s De anima et resurrectione. Next, a closer investigation of the fire of purgation will shed light on the biblical foundation upon which Gregory relied to expound his teachings. Lastly, this paper will argue that fire is a metaphor for God.
Abū Qurrah’s Theology of the Christian Practice of Venerating the Holy Icons
Theodore Abū Qurrah lived in a world different than his not so-distant ancestors. The hegemony of the Christians in the Near East gave way to a new hegemony that proved challenging culturally and theologically to the “natives.” In a century Syriac and Greek in the Near East yielded their dominance to Arabic1, the language of the Muslims who carried with them a new scripture, the Qur’ān, claimed by Muslims to be God’s word delivered to their Prophet Muhammad at the hands of the Angel Gabriel. Christians had established certain practices, which they probably took for granted, by the time the new “liberating” army of the new “Christian heresy”2 arrived at the door steps of the three ancient Patriarchates of Jerusalem, Antioch, and Alexandria. However, this was neither a “liberating” army nor a new “Christian heresy” but an expanding army with a new and challenging religious message: God is but one and has revealed his last and “undistorted and uncorrupted” scripture at the hands of Muhammad, the last and final prophet in a series of revered prophets including Jesus, the Son of Mary, whom Christians proclaim to be the Son of God.
Christian practices encompassed a whole list of traditions which were adopted from Judaism and native cultures and religions in which Christians found themselves. No doubt these traditions were adapted to the needs of the Christian faithful to portray certain theological truth and beliefs. One, however, cannot deny Christian innovation in creating new and necessary Christian customs. The heirs of Judaism were able to justify the establishment of a new spiritual movement which called for the veneration of the cross and icons of Christ, Mary, and the saints despite the fact that, on the surface, this practice seemed to defy God’s stern and unwavering commandment,
“I, the LORD, am your God, who brought you out of the land of Egypt, that place of slavery. You shall not have other gods besides me. You shall not carve idols for yourselves in the shape of anything in the sky above or on the earth below or in the waters beneath the earth; you shall not bow down before them or worship them. For I, the LORD, your God, am a jealous God, inflicting punishments for their fathers’ wickedness on the children of those who hate me, down to the third and fourth generation but bestowing mercy, down to the thousandth generation, on the children of those who love me and keep my commandments.” (Deut. 5, 6-10)
My Vision of the Maronite Church
- The Antiochene Syriac Maronite Church is depicted as a Cedar of Lebanon. She is founded on Christ (the cross) who is the cornerstone of all churches and she is nourished by God’s Word as found in both Testaments of the Bible. Her roots are based in Jerusalem (the mother of all Churches), Antioch, Edessa and Nisibis, and Lebanon, the See of the Maronite Patriarch. Continue reading
Growth of the Maronite Church in the United States – Five Necessary Components
Introduction
I am excited and privileged to be at the forty-seventh Maronite Convention. “The Identity of the Maronite Church” and “Welcoming Non-Maronites into our Faith and Heritage” are two very important topics that are dear to my heart. Instead of treating them separately I would like to address them in the context of the growth of the Maronite Church in the United States – if I may say, “Looking at the whole forest rather than individual trees.”
The Maronite Church in the United States has definitely grown in the last three decades. There is a high probability that this growth is largely due to the influx of immigrants who left their homelands seeking a better life in this country. Thank God for immigrants! Their contribution has been tremendous to our nation and Church, yet the Church’s growth cannot only depend on the waves of immigrants coming from the Middle East. After all, we, as a Church, are called to abide by Christ’s Divine Commission “to make disciples of all nations” (Matthew 28:18-20). The growth of the Maronite Church in this country might have been limited in part because our congregations have been integrating mostly – if not almost exclusively – (Middle Eastern) immigrants. However, there are many other reasons why the growth of the Church was limited. My objectives are not to enumerate or examine them all, but rather to propose five necessary components that will Lead to the growth of the Maronite Church in the United States. Continue reading
Crisis in the Life of the Maronite Church
The Maronite Church is going through an identity crisis. In fact, this is a worldwide phenomenon and not specific to the United States. Is the Maronite Church an ethnic Church? Is it a Lebanese Church or an Arabic Church? Does the Maronite Church serve only those who come from Lebanon or the Middle East and by extension those who are married into a Lebanese or Middle Eastern family? Or is it the Church of Christ, in which there is no distinction between Lebanese and non-Lebanese? Continue reading
Catechetical, Liturgical, and Biblical Implications of the Hoosoyo in Contemporary Maronite Tradition
Written by Fr. Anthony Salim, Pastor of St. Joseph Maronite Church, Olean, NY and author of Captivated by your Teachings
When Professor Miller asked me to consider presenting a paper at this symposium, he told me that he wanted to have a living witness to the ideas in the papers of the other presenters. I genuinely think that the current liturgical tradition of the Maronite Church fits the bill. Thus, the purpose of this paper will be to demonstrate how a central liturgical form of the Antiochene West Syriac Tradition, namely the hoosoyo, has come to be understood as a both an effective catechetical tool on passing on the Faith and a source for Maronite interpretation of the Bible. Continue reading
The Relations of the Holy See and the Maronites from the Papacy of Pope Gregory XIII (1572-1585) to the Synod of Mount Lebanon in 1736
Chorbishop Seely Beggiani, Rector of Our Lady of Lebanon Maronite Seminary, granted me permission to publish his dissertation entitled The Relations of the Holy See and the Maronites from the Papacy of Pope Gregory XIII (1572-1585) to the Synod of Mount Lebanon in 1736. You can download the pdf file by clicking here.
To Be a Maronite, to Be a Maronite in the United States
Written by Chorbishop Seely Beggiani, Rector of Our Lady Of Lebanon Maronite Seminary, Washington, D.C.
To be a person of faith involves several dimensions. Religious faith is the conviction that all of reality, despite the many aspects of life that seem to go wrong, is radically good and has an ultimate purpose. Faith arises from an encounter where God offers us his unconditioned love and awaits our response. For the Christian, faith is the choice to see God, the world, and ourselves through the eyes of Jesus Christ, and the decision to live our lives according to His teachings and His way of life. Faith is embodied in liturgical worship, creeds, a code of morality, and commitments to action especially against injustice.
Catholic Religious Formation: it’s not Just for Kids
Written by Fr. Anthony Salim, Pastor of St. Joseph Maronite Church, Olean, NY and author of Captivated by your Teachings
When Jesus taught the people, he taught simply. The Evangelist Mark remembered this way, in the 33rd verse of his Gospel’s 4th chapter: With many similar parables Jesus spoke the word to them, as much as they could understand.
In one of those parables, Jesus compared the Kingdom to that of pearls, for which, if one was willing to do the important work to discover them, this discovery would be worth more than any other treasure. As Matthew recalled: Again, the kingdom of heaven is like a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it (13:45-46).
Indeed, one of the greatest Teachers of the Syriac Church Tradition, out of which much of our own Maronite Tradition flows, compared the teaching of the Church to a fine, yet hidden, pearl. If we wish to discover it, we must be willing to pay the price. That price, of course, can be paid in joy and enthusiasm; if so, we will enjoy the results all the more.
Religious education is one way that our common Catholic Tradition uses to discover the precious pearls of Christian wisdom that help us discover what is truly meaningful for our lives and our Syriac-Maronite Church is no exception. Under the guidance of the teaching office (teaching responsibility) of the bishops of the Church, known as the “Magisterium,” under the watchfulness of the Bishop of Rome, the truths revealed by God from Jesus and found in the Bible and in the Tradition of the Church are made known to us.
Pentecost Week
Ramsho (Evening) – Week of Pentecost |
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Safro (Morning) – Week of Pentecost |
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Pentecost – 1st Week
Ramsho (Evening) – 1st Week After Pentecost |
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Pentecost – 2nd Week
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Pentecost – 3rd Week
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Pentecost – 4th Week
Ramsho (Evening) – 4th Week After Pentecost |
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Pentecost – 5th Week
Ramsho (Evening) – 5th Week After Pentecost |
Safro (Morning) – 5th Week After Pentecost |
Pentecost – 6th Week
Ramsho (Evening) – 6th Week After Pentecost |
Safro (Morning) – 6th Week After Pentecost |
Pentecost – 7th Week
Ramsho (Evening) – 7th Week After Pentecost |
Safro (Morning) – 7th Week After Pentecost |
Pentecost – 8th Week
Ramsho (Evening) – 8th Week After Pentecost |
Safro (Morning) – 8th Week After Pentecost |
Pentecost – 9th Week
Ramsho (Evening) – 9th Week After Pentecost |
Safro (Morning) – 9th Week After Pentecost |
Pentecost – 10th Week
Ramsho (Evening) – 10th Week After Pentecost |
Safro (Morning) – 10th Week After Pentecost |
Pentecost – 11th Week
Ramsho (Evening) – 11th Week After Pentecost |
Safro (Morning) – 11th Week After Pentecost |
Pentecost – 12th Week
Ramsho (Evening) – 12th Week After Pentecost |
Safro (Morning) – 12th Week After Pentecost |
Pentecost – 13th Week
Ramsho (Evening) – 13th Week After Pentecost |
Safro (Morning) – 13th Week After Pentecost |
Exaltation of the Cross – 3rd Week
Ramsho (Evening) – 3rd Week After the Exaltation of the Cross |
Safro (Morning) – 3rd Week After the Exaltation of the Cross |
Exaltation of the Cross – 4th Week
Ramsho (Evening) – 4th Week After the Exaltation of the Cross |
Safro (Morning) – 4th Week After the Exaltation of the Cross |
Exaltation of the Cross – 5th Week
Ramsho (Evening) – 5th Week After the Exaltation of the Cross |
Exaltation of the Cross – 6th Week
Ramsho (Evening) – 6th Week After the Exaltation of the Cross |
