Qudosh Etho and the Period Annunciation in Syrian Orthodox

Tradition

1. Introduction

1.1. The division and Seven Week Symbolism

1.2. The Seven fold divisions of the Liturgical Year

2. From Qudesh Etho ‫( ܩܽܘܕ ܳܫ ܥ ܺܕܬܳܐ‬Sanctification of the Church) to Yeldo d Moran

‫( ܝܰܠܕ ܳܐ ܕܡܳܪܰ ܢ‬Christmas)

2.1. Qudesh Etho & Hudesh Etho

2.1.1. Historia

2.1.2. Theoria

2.2. Suboro Season

2.2.1. Historia

2.2.2. Theoria

2.2.3. Advent

2.2.4. Advent Lent

2.3. Christmas

2.3.1. Historia

2.3.2. Theoria

2.4. Other Feasts related to Christmas

1. Introduction

1.1. The division and Seven Week Symbolism

The organization of the liturgical year as the annual cycle seems to have originated in

Jerusalem in the time of Cyril (+386) and it spread to the other churches and

developed differently.1 The West Syrian liturgical year can be divided into a cycle of

seven periods and each of these periods having approximately seven weeks. 2 The

importance of number ‘seven’ is originated from the important seven Sundays of the

salvation history found both in Bible and in tradition.3 In the West Syrian Liturgical

year, seven seasons of seven weeks provide a perfect frame work for the celebration

of the economy of the Salvation (‫)ܡܕܒܪܢܘܬܐ‬4. However, the length of the cycle

varies considerably, with the exception of the Advent, Lenten and Easter cycles. This

variation is mainly due to the integration of the Church calendar with the civic

calendar and which is made through the adjustments of the weeks in certain liturgical

seasons. Generally speaking, each cycle is centred on a principal feast and it begins

and ends with Sunday5. The distribution of weeks in seasons primarily centred on

four feasts of the Lord such as Yeldo d Moran (Christmas --December 25), Denho d

Moran (Epiphany – January 6), Qyomtho d Moran (Easter) (Sunday, following the full

moon after March 21) and Feast of the Cross (September 14).6

1.2. The Seven fold divisions of the Liturgical Year

The following are different seasons of the liturgical year.

1. From Sanctification of the Church to Christmas

1
Irẻnẻe-Henri Dalmias, The Eastern Liturgies, trans. Donald Attwater (London: Hawthorn Books, 1960), 133.
2
Baby Varghese, West Syrian Liturgical Theology , 136.
3
John Moolan, Liturgy of the Hours, 162.
4
Stephen Plathottathil, Themes of Incarnation in the Sedre for the Period of Suboro-Yaldo According to the
Mosul Fenqitho (Kottayam : SEERI, 2009),11.
5
Baby Varghese, West Syrian Liturgical Theology , 136.
6
John Moolan, Liturgy of the Hours, 162.
 Nativity on December 25

Circumcision on January 1

2. From Christmas to Great Lent

Baptism on January 6

Entrance of our Lord in to the Temple (Presentation of Jesus )on February 2

3. From Great Lent to Easter

Hosanna Sunday (Palm Sunday )

Paschal Thursday

Passion Friday

4. From Easter to Pentecost

Resurrection Sunday

Ascension Day on the 6th Thursday

5. From Pentecost to the Feast of the Apostles

Transfiguration on August 6 (40 days before September 14)

6. From the Feast of the Apostles to the Feast of the Cross

The Exaltation of the Cross on September 14.

7. From the Feast of the Cross to Sanctification of the Church

2. From Qudesh Etho ‫( ܩܽܘܕ ܳܫ ܥ ܺܕܬܳܐ‬Sanctification of the Church) to Yeldo d

Moran ‫( ܝܰܠܕ ܳܐ ܕܡܳܪܰ ܢ‬Christmas)

The Sundays of this period are the following:

1. Qudesh Etho (Sanctification of the Church) ‫ܚܰܕܒܫܰ ܒܳܐ ܕܩܽܘܕ ܳܫ ܥ ܺܕܬܳܐ‬

 2. Hudosh Etho (the Sunday of the Renewal of the Church) ‫ܚܰܕܒܫܰ ܒܳܐ ܕܚܽܘܕ ܳܬ‬

‫ܥ ܺܕܬܳܐ‬

3. Annunciation to Zachariah the Priest ‫ܚܕܒܫܒܐ ܕܣܘܒܪܗ ܕܙܟܪܝܐ ܟܗܢܐ‬

4. Annunciation to Mary ‫ܗ ܕܝܳܠܕ ܰܬ ܐܰܠܳܗܐ‬

ܿ ‫ܚܰܕܒܫܰ ܒܳܐ ܕܣܽ ܘܒܳܪ‬

5. Visitation of the Virgin Mary to Elisabeth ‫ܡܐܙܠܬܐ ܕܡܪܝܨ ܠܘܬ ܐܠܝܫܒܥ‬

6. Birth of John the Baptist ‫ܡܘܠܕܗ ܕܡܪܝ ܝܘܚܢܢ ܡܥܡܕܢܐ‬

7. Dream of Joseph ‫ܚܕܒܫܒܐ ܕܓܠܝܢܗ ܕܝܘܣܦ‬

8. Sunday Before Christmas ‫ܚܕܒܫܒܐ ܕܩܕܡ ܝܠܕܐ‬

2.1. Qudesh Etho & Hudesh Etho

2.1.1. Historia

In the West Syrian tradition, the liturgical year begins with Qudesh Etho

(Sanctification of the Church). Qudesh Etho is the first Sunday of the November or

30/31 October if it falls on a Sunday.7 Anton Baumstark considered it as the

dedication of the Church of Edessa, while Maclean related it to the Cathedral of

Seleucia-Ctesiphon.8 According to B. Botte, it is not dependent on the dedication of a

particular church; but is the Christianised version of the Jewish feast of Hanukkah (1

Mac. 1:36-59), which lasted for eight days from 25th of the Jewish Month of Chislev

7
Ignatius Aprem I Barsaum, Chithariya Muthukal (The Scattered Pearl)(Mal.) trans. Jacob Varghese
Mannakuzhiyil (Cheeramchira, Chenganassery : Mor Adai Study Centre, 2009), 125.
8
Anton Baumstark, Festbrevier und Kirchenjahr, 140; A.J. Maclean, East Syrian Daily Offices, xxv; Cf. M.
Black, “The Festival of Encoenia in the Ancient Church with special reference to Palastine and Syria“, in JEH 5
(1954), 78-85.
(between November 30 and December 25).9 In the Syraic version of the Bible

(Peshito), the name Qudesh Etho is given to the feast of the dedication of the

Jerusalem temple (Jn. 10:22).10 The Christian community from the early centuries

might have celebrated the feast of Qudesh Etho as the ‘feast of the dedication of the

all the altars in the world’, but the period seems to have been evolved later. 11

2.1.1. Theoria

Qudesh Etho is followed by Hudosh Etho (the Sunday of the Renewal of the Church)

and the Sundays of Advent. The offices of the ‘two festivals of the Church’ do not

discuss the doctrine of the Church, but it remains as a mystery. 12 In the Old Testament,

the Church was prefigured and its nature and vocation were alluded to in the

prophesies. These two first Sundays introduces the goal of the liturgical year.

Old Church and New Church--- Ecclesiology

Shift of these Sundays in East Syrian Tradition--- Marthomite tradition

1. Qudesh Etho (Sanctification of the Church) ‫ܚܰܕܒܫܰ ܒܳܐ ܕܩܽܘܕ ܳܫ ܥ ܺܕܬܳܐ‬

Reading : Koodhosh Eetho (Sanctification) Sunday

The Sunday that comes on of after October 30th is called Koodhosh Eetho (Sanctification of
Church) Sunday. It is the beginning of the church calendar.

o Evening

9
B. Botte, “Les Dimanches de la Dedicace dans les eglises Syriennes“, in LOS 2 (1957), 65.
10
John Moolan, Liturgical Year, 26; Irẻnẻe-Henri Dalmias, The Eastern Liturgies, 134.
11
Varghese Pathikulangara, Divine Praises and Liturgical Year (Manganam, Kottayam : Denha Services, 2000),
200. In the East Syrian Traditiion, Four Sundays were separated from the period of Moses by Catholicose Isho
Yahb III and formed four Sundays of Dedications and it attached not in the beginning but at the end of the
Liturgical Yearly cycle in order to manifest the final glory of the Church.
12
Baby Varghese, West Syrian Liturgical Theology , 136.
Bno al raumo mqdse

Vasqne barvol volam

 St. Mark8: 27 -33

 Or.(Matthew 16: 13-23)
o Morning

Aloho nsqne damol olam

Sabran aloho l thesbusok bgav haiklok

 St. John 21: 15 – 22

o Before Holy Qurbana
 Exodus 33:7-11
 Exodus 40 : 17-38
 Isaiah6: 1 – 8

Additional reading

1Kings 6: 1-8

Jeremiah 31: 10-14, 22-26.

Ezekiel 9: 1-10, 5: 18-22

o Holy Qurbana
 I Peter2:1-12

Or.. (Praxis 7: 44-53)

 I Corinthians 3: 16-17, 6: 15 -20

Or. Hebrews 9:1-14

 St. Matthew 16:13-23

Or. Mark 8: 27-33

2. Hudosh Etho (the Sunday of the Renewal of the Church) ‫ܚܰܕܒܫܰ ܒܳܐ ܕܚܽܘܕ ܳܬ‬

‫ܥ ܺܕܬܳܐ‬
 Hoodhosh Eetho (Dedication) Sunday

The Sunday after Koodhosh Eetho is called Hoodhosh Eetho (Dedication

of Church) Sunday.

 Evening

Esdakar l eethok hoy daqnaith

Vaphraqso b sabtho dyorthoosok

 St. Luke 19: 47- 20: 8

Or. Lk 9: 18-25; Mrk 12: 41-44

 Morning

Mo Habeebin Masqnaik Moriyo Hailsono

Sakyas Nafs Vesrag regas la dorav

 St. Mark12: 41-44

Or. Jn. 10: 22-38

 Before Holy Qurbana

 Exodus33: 7-11
 I Kings : 8 :22 – 40
 Isaiah55: 1- 13

Or.1 King 6: 1-8

Jeremiah 31: 10-14, 22-26.

Ezekiel 9: 1-10; 5:18-22.

 Holy Qurbana
 Acts 7:44 -53 or
 Revelation 3:14-22
 Hebrews9: 1-14
 St. John 10: 22 – 38

Or. Lk. 19: 47-20:8.

 2.2. Suboro Season

2.2.1. Historia

The nucleus of the Annunciation period is at first attested as two-week preparation for

nativity by Antipater of Bostra (+451/58), Syria and which named as the Sunday of

John the Baptist and the Sunday of Annunciation to Mary.13 At present, the West

Syrians have tripled these two Sundays in the period of Annunciation, while the East

Syrians have doubled them in this season.14 The Suboro of the present model, in the

same order and under the same titles, is found in a Jacobite Menology of the 12 th –13th

century and in the menology of Segestan.15 Thus the West Syrians have six Sundays

before Christmas and its first, third and fourth Sundays for the Baptist and the second,

fifth and sixth Sundays for Mary. 16

The Sundays of this period are the following:

3. Annunciation to Zachariah the Priest ‫ܚܕܒܫܒܐ ܕܣܘܒܪܗ ܕܙܟܪܝܐ ܟܗܢܐ‬

Annunciation to Zachariah (Parents’ day)

This Sunday is commemorated as the day when John the Baptist’s birth
was announced toZachariah by Angel Gabriel.

 Evening

Hoidhen m malel b hesvone am sadheekav

Vemar dsomes udhrono la gabro

 St. Matthew 19: 3-12

13
PG 85, 1764-1792; R. Caro, La Homiletica Mariana Griega en el siglo V, 241-255; M. Aubineau, Les
homẻlies festales d’ Hẻsychius de Jẻrusalem, 134; M. Jugie, “La premiẻre fẻte Mariale en Orient et en Occident,
l’avent primitive,” 136.
14
John Moolan, The Period of Annunciation-Nativity in the East Syrian Calendar :Its background and place in
the Liturgical Year (Kottayam : OIRSI Publications, 1985), 62, 268-269; John Moolan, Liturgical Year, 103.
15
Archdale A. King, The Rites of Eastern Christendom Vol. 1 (Rome : Catholic Book Agency, 1947), 112.
16
The East Syrians have four Sundays before Christmas, and its first and third Sundays devoted for the Baptist
and second and fourth Sundays for Mary.
 Lk. 1: 1-17

 Morning

Eno dhen b sadheeqooso Ehse Aafaik

Vesba mo dheth eeras Haimonoosok

 St. Luke 10: 38 – 42

Lk. 1: 18-25.

 Before Holy Qurbana

 Genesis 2: 18-25
 Genesis17: 15-22
 Numbers8: 13-20
 Ruth 1 : 11-18
 I Samuel 1: 9-17
 Psalms 133 : 1-3
 Isaiah 41: 8-15

Gene. 17: 15-22

 Holy Qurbana
 II Peter 1: 1-15
 Ephesians5: 21 -6: 4

Rom. 4: 13-25

 St. Luke 1: 5 – 25

Lk. 11: 45-51

4. Annunciation to Mary ‫ܗ ܕܝܳܠܕ ܰܬ ܐܰܠܳܗܐ‬

ܿ ‫ܚܰܕܒܫܰ ܒܳܐ ܕܣܽ ܘܒܳܪ‬

Annunciation to St. Mary, Mother of God.

 Evening

Nehus ak methro algestho

Vak rseese d nohseen al arvo

  St. Luke8: 16- 21

Or. Lk. 1: 26-38

 Morning

Arken smayo vanhes

Varphelo t’hes glev

 St. Mark 3:31-35

 Before Holy Qurbana
 Genesis28: 10 -22
 Judges13: 2-14
 Zechariah2: 10-13, 4: 1-7, 8: 3
 Isaiah63: 15-64: 5

Gen. 26: 16-27:10

 Holy Qurbana
 I John3: 2-17
 Galatians:4: 1-7
 Hebrew 2 :14-18
 St. Luke 1:26-38

5. Visitation of the Virgin Mary to Elisabeth ‫ܡܐܙܠܬܐ ܕܡܪܝܨ ܠܘܬ ܐܠܝܫܒܥ‬

St. Mary’s visit to Elizabeth (Womens’ day)

 Evening
 St. Luke8: 1- 3
 Morning
 St. Luke10: 38-42
 Before Holy Qurbana
 Genesis1: 24 – 31, 24: 15-38
 Judges4: 4 -16
 1 Samuel 25 :1-35
 II Kings 5: 1 -5
 Ester 4:1- 17
 Proverbs14: 1 : 19 : 14 : 31 : 10 -31
 Holy Qurbana
 I Peter 3: 1 -7
 I Timothy 2: 9 – 15 , 3:11 -13
  St. Luke 1:39-56

6. Birth of John the Baptist ‫ܡܘܠܕܗ ܕܡܪܝ ܝܘܚܢܢ ܡܥܡܕܢܐ‬

Birth of John the Baptist (Children’s day)

 Evening
 St. Mark10 : 13-16
 Morning
 St. Matthew 11: 11-19
 Before Holy Qurbana
 Genesis21: 1-21
 Exodus 2:1-10
 1 Samuel 1 : 20-28 , 2 : 18 -26
 Psalms127 : 1 -5
 Isaiah62: 1-12
 Holy Qurbana
 I John 3:1-3
 Ephesians6: 1-4;
 Colosians 3: 20-21
 St. Luke 1:57-80

7. Dream of Joseph ‫ܚܕܒܫܒܐ ܕܓܠܝܢܗ ܕܝܘܣܦ‬

Annunciation to St. Joseph

 Evening
 St. John 6:30-46
 Morning
 St. John 6:30-46
 Before Holy Qurbana
 Genesis13: 1-11
 Isaiah1: 2 – 9
 Holy Qurbana
 I Peter 2: 11 -17
 Galatians1: 11-24
 St. Matthew 1: 18-25
 8. Sunday Before Christmas ‫ܚܕܒܫܒܐ ܕܩܕܡ ܝܠܕܐ‬

Sunday before Christmas

 Evening
 St. Matthew 1: 1- 18
 Morning
 St. John 1:1-18
 Before Holy Qurbana
 Genesis46: 8-27
 I Kings9: 3-7
 Isaiah7: 14-15, 11: 1 -9
 Holy Qurbana
 Acts 3:16-26
 Romans 4:13-25
 Galatians 4 ;18-20
 St. Luke 3:23-38

2.2.2. Theoria

These six Sundays of Annunciation (Announcement) consecutively announce and

prepare the faithful for the great feast of Incarnation.17 From the Announcement to

Zachariah until the Sunday before Christmas or Genealogy Sunday, good news of the

birth of our Lord is revealed to various people and its consummation or the final

announcement is given by the angels to all creation during the Liturgy of Christmas: “

Glory to God on high and peace and good hope to all.”18 So this season is rightly

called as the season of Sooborey, or the happy annunciations or announcements.

2.2.3. Advent

The Syrians call this season Suboro (‫ ܣܽ ܘܒܳܪܐ‬--Annunciation), while Latins and

Armenians call it Advent. The East and West Syrian prayers reflect the theology of the
17
Francis M. Zayer, The Maronite Liturgical Year, Vol. 1 (New York: Diocese of St. Maron, 1982), 19.
18
Francis M. Zayer, The Maronite Liturgical Year, Vol. 1 (New York: Diocese of St. Maron, 1982), 19.
fulfilment, whereas the Latins and Armenians express the theology of expectation in

this season.19

2.2.4. Advent Lent

2.3. Christmas

2.3.2. Historia

2.3.3. Theoria

Christmas

Yeldho / Incarnation of our Lord (Christmas) (December 25)

 Evening
 St. John 1:1-18
 By the fire-pit
 Hebrews1: 1-12
 St. Luke 2:1-14
 Morning
 St. Luke 2:15-20
 Before Holy Qurbana
 Genesis21: 1-8
 Micah5:5 1- 4
 Isaiah 9:1-7
 Holy Qurbana
 I John 1: 1- 10
 Galatians3: 23- 4 :7
 St. Matthew 2: 1-12

2.4. Other Feasts related to Christmas

19
John Moolan, Liturgical Year, 122.
The Nativity of our Lord Jesus on December 25 is the central feast of this season. It is

a feast of Roman origin, but beautifully assimilated to the Syriac tradition.20 St. John

Chrysostom speaks about the adoption of the Christmas in Antioch about the year

37521. Following the two Sundays of the church, the six Sundays of the Annunciation

prepares whole the season to be a nativity celebration or the extended Christmas. 22

The Season of Advent makes its appearance for the first time, as the first six weeks

and then four, in Rome in the sixth Century.23

20
Joseph F. Kelly, The Origins of Christmas (Collegeville :Liturgical Press,1999)68
21
Archdale A. King, The Rites of Eastern Christendom, 112.
22
The supposition of Annunciation on a Sunday might have been originated from the surveillance of important
events that have taken place on other Sundays of scheme. Second Canon of the Doctrine of the Apostles, a
fourth century document of pseudo apostolic teachings on the liturgical feasts and commemorations, says that
on the first day of the week He manifested Himself in the World. See in: W. Cureton, Ancient Syriac
Documents, 26; Arthur Vööbus, Synodicon in West Syrian Tradition, 201-202, trans. 189; Pauly Kannookadan,
The East Syrian Lectionary, 159.
23
J.D. Crichton, The Coming of the Lord : Advent to Candlemas (Origins of the Feasts and Seasons with
Homily notes) (Rattlesden: Kevin Mathew Ltd, 1990),8. It started as a baptismal preparation in Spain in 380,
and then in Gaul (France) three days of fast of the week from the Feast of St.Martin (November 11) until
Christmas.