The Chariot That Ezekiel Saw (Ez 1; 10) (excerpt) by Jacob of Sarug (ca. A.D. 451 – 521)

Ezekiel's Vision - See Ez 1; 10

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Syriac Melody: ܒܳܥܘܽܬܳܐ ܕܡܳܪܝ ܝܰܥܩܘܽܒ
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 ܀

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

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 ܀

“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 ܀

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 ܀

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


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.


The Church, Paradise on Earth, in Whose Midst is the Tree of Life. Let us Pluck its Fruit and Live!

An Extract from Jacob of Sarug’s Hymn on the Priesthood and Altar
[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 (ܕܡܝܢ) ܪܳܡܶܝܢ ܒܶܝܬ ܚܘܽܣܳܝܳܐ܃ ܘܰܕܡܳܐ ܗܳܘܶܐ ܕܢܶܬܚܰܣܶܐ ܒܶܗ ܥܳܠܡܳܐ ܟܘܽܠܶܗ܀

An Extract from Jacob of Sarug’s Commentary on the Parable of the Good Samaritan

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 ܀
Immoral acts 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 ܀
ܦܪܰܥ ܚܰܘ̈ܒܳܬܰܢ܀

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܀