Fr. Justin Thesis

PAURASTYA VIDYᾹPῙṬHAM
FACULTY OF THEOLOGY
THEOLOGICAL EXPOSITION OF THE FIRST

MĀWTḆĀ’ OF TUESDAY IN THE BĀ‛ŪṮĀ’ OF
THE NINEVITES
Justin T Neelankavil
Reg. No. 327
Director
Pauly Maniyattu
Thesis submitted to the Faculty of Theology in partial

fulfillment of the requirement for the degree of Licentiate in
Theology
Kottayam 2022
Acknowledgements
First and foremost I thank God Almighty for His abundant grace poured on
me throughout my research. I am indebted to my director Rev. Dr. Fr. Pauly
Maniyattu for all his contributions of time, ideas, suggestions, and corrections to
make my L. Th. studies productive and stimulating.
I am especially grateful to Rev. Sr. Kochuthresia Kavunkal who corrected

my translation of Syriac text to English in the second chapter.
My indebtedness rests heavily on Rev. Dr. Andrews Mekkattukunnel, the

president of PVP, who inculcated me to pursue my studies in Syriac Theology and
who supported me with love and encouragement. I express my thanks to all the
professors of the faculty and the staffs of the library for their supplementary help.
I am grateful to all my classmates, especially Rev. Fr. Joby

Ponnamvarickayil, friends and well-wishers, from whom I received support and
encouragement in various ways to accomplish my research.
With deep sentiments of gratitude, I remember His Grace Mar Aprem
Metropolitan for his parental guidance and encouragements during my studies.
At last, I would like to thank my family for all their love and
encouragement. And most of all for my loving, supportive, encouraging, and patient
wife Shiny Justin whose faithful support during the final stages of this L.Th. is so
appreciated.
Paurastya Vidyāpīṭham Fr. Justin T Neelankavil

Kottayam
2
Table of Contents
Acknowledgements........................................................................................................ii
Table of Contents..........................................................................................................iii
Syriac Transliteration Table...........................................................................................v
Abbreviations................................................................................................................vi
General Introduction...................................................................................................viii
Chapter One
History of Fasting in the East Syriac Tradition with Special Reference to Bā‘ūṯā’ of
Ninevites
Introduction....................................................................................................................1
1. Definition and Etymology..........................................................................................1
2. Fasting Throughout the History..................................................................................2
2.1. Fasting in Old Testament.....................................................................................2
2.2. Fasting in Inter-Testament Period........................................................................3
2.3. Fasting in New Testament...................................................................................5
2.4. Fasting in the Writings of Early Church Fathers..................................................5
2.5. Fasting in the Writings of Syriac Fathers.............................................................6
3. Fasting in Nomo Canon by Abdisho and in Catechism of CoE..................................8
4. Fast of the Participants in the Divine Services and Mysteries....................................9
5. Bā‛ūṯā’ or Rogation of Ninevites.............................................................................10
5.1. Meaning of Bā‛ūṯā’...........................................................................................10
5.2. Period of the Observation of Bā‛ūṯā’.................................................................10
5.2. Hudra: the Literary Source of Bā‛ūṯā’ Prayers..................................................11
5.3. The History of the celebration of Rogation........................................................12
6. Present Ritual in Chaldean Syrian CoE....................................................................15
7. Present Rite in Syro Malabar Church and other Churches........................................16
7.1. Syro-Malabar Church........................................................................................16
7.2. Syrian Orthodox and Orthodox Syrian Church..................................................17
7.3. Mar Thoma Syrian Church................................................................................17
Conclusion...................................................................................................................18
Chapter Two
Text and Translation of the Māwtḇā’
3
Chapter Three
Spiritual Theology in the Māwtḇā’
Introduction..................................................................................................................67
1. Theme Exploration of nēmār....................................................................................68
1.1. Jonah in the Hymn-23: In Bible and Tradition..................................................69
1.2. Theological Exposition of the Hymn.................................................................71
1.2.1. Premeditation..............................................................................................71
1.2.2. Revelation of God through Human Language............................................72
1.2.3. Soteriology in the Narration.......................................................................73
1.2.3.1. Sin as a breach of relationships............................................................73
1.2.3.2. Cause of Repentance............................................................................74
1.2.3.3. Suicidal Thoughts and Dilemma..........................................................75
1.2.3.4. Repentance, Baptism and Salvation.....................................................76
1.2.3.5. Threefold Salvation Process and the Spiritual Growth in the Stanzas..78
2. Appellations of God in ‘Onyāṯē’ and Qeryānā’........................................................79
2.1. Man and Nature.................................................................................................80
2.1.1. Ecological Elements in the Writings of Syriac Fathers...............................81
2.1.2. Reflections of Eco Theology in ‘Onyāṯē’ and Qeryānā’.............................82
2.2. Salvation in Corporeal and Incorporeal Milieu..................................................84
2.3. Grace as a Gift...................................................................................................86
2.4. Conversion from Sin..........................................................................................87
2.4.1. Restoration of the Ten Commandments as a Part of Conversion of Ninevites
.............................................................................................................................88
2.5. Principle Virtues of Christian life in the Māwtḇā’.............................................90
2.6. Prayer................................................................................................................92
2.6.1. Social Responsibility of Prayer...................................................................93
Conclusion...................................................................................................................94
General Conclusion......................................................................................................96
Bibliography.................................................................................................................98
4
TABLE OF CONTENTS
Syriac Transliteration Table

Alphabets Transliteration
‫ܐ‬ ’
‫ܒ‬ b
‫ܓ‬ g
‫ܕ‬ d
‫ܗ‬ h
‫ܘ‬ w
‫ܙ‬ z
‫ܚ‬ ḥ
‫ܛ‬ ṭ
‫ܝ‬ y
‫ܟܟ‬ k
‫ܠ‬ l
‫ܡܡ‬ m
‫ܢܢ‬ n
‫ܣ‬ s
‫ܥ‬ ‘
‫ܦ‬ p
‫ܨ‬ ṣ
‫ܩ‬ q
‫ܪ‬ r
‫ܫ‬ š
‫ܬ‬ t
Soft Form of ‫ܒܓܕܟܦܬ‬
‫ܒ‬
ܼ ḇ
ܼ‫ܓ‬ g
‫ܼܕ‬ ḏ
ܼ‫ܟ‬ ḵ
‫ܦ‬ ̮ p
ܼ‫ܬ‬ ṯ
Vowels Transliteration
ܲ a
ܵ ā
ܸ e
ܹ ē
̇‫ܘ‬ o
5
TABLE OF CONTENTS
̣‫ܘ‬ u
̣‫ܝ‬ i
6
Abbreviations
Abbreviations of the books of Old Testament
Gen Genesis Ex Exodus
Lev Leviticus Num Numbers
Deut Deuteronomy Josh Joshua
Judg Judges Ruth Ruth
1 Sam 1 Samuel 2 Sam 2 Samuel
1 Kings 1 Kings 1 Chr 1 Chronicles
2 Chr 2 Chronicles Ezra Ezra
Neh Nehemiah Tob Tobit
Jdt Judit Esth Esther
1 Macc 1 Maccabees 2 Macc 2 Maccabees
Job Job Psa Pslams
Prov Proverbs Eccl Ecclesiastes
Song Song of SolomonWis Wisdom of Solomon
Sir Sirah Isa Isaiah
Jer Jeremiah Lam Lamentations
Bar Baruch Ezek Ezekiel
Dan Daniel Hos Hosea
Joel Joel Am Amos
Ob Obadiah Jon Jonah
Mic Micah Nah Nahum
Hab Habakkuk Zeph Zephaniah
Hag Haggai Zech Zechariah
Mal Malachi
Abbreviations of the books of New Testament
Mat Matthew Mk Mark
Lk Luke Jn John
Acts Acts of Apostles Rom Romans
1 Cor 1 Corinthians 2 Cor 2 Corinthians
ABBREVIATIONS
Gal Galatians Eph Ephesians

Phil Philippians Col Colossians
1 Thess 1 Thessalonians 2 Thess 2 Thessalonians
1 Tim 1 Timothy 2 Tim 2 Timothy
Titus Titus Philem Philemon
Heb Hebrews Jas James
1 Pet 1 Peter 2 Pet 2 Peter
1 Jn 1 John 2 Jn 2 John
3 Jn 3 John Jude Jude
Rev Revelation
Other Abbreviations
AD Anno Domini
BC Before Christ
CoE Church of the East
CSCO Corpus Scriptorum Christianorum
Orientalium
ed./eds. Editor, Editors
et.al. et alii/aliae/alia (and others)
etc. et cetera (and others similar
things)
i.e. id est (that is)
NT New Testament
OT Old Testment
op.cit. Opus Citatum
PO Patrologia Orientalis,
Stz. Stanza
Scri. Syri. Sciptores Syri
tran./trans. Translator/translators
vii
GENERAL INTRODUCTION
General Introduction
Liturgy is always saturated with precious insights. A. Mikloshazy says: In the
Oriental Church, the greatest source of Christian faith, besides Sacred Scripture, is
liturgy. This is true also for the Western Church; but it is more vital and living in the
East. Their liturgy is much more the expression of their life than ours is. We stand in
wonder before the richness of their prayerful, reverential often deeply penetrating
insights that more rationalistic minds not able to discover 1. The first māwtḇā’2 on the
Tuesday of bā‛ūṯā’ (Rogation) of Ninevites in Hudra is such a treasure of East Syriac
Theology. Besides other Syriac Fathers, Mar Aprem and Mar Geevarghese Warda are
the two great contributors to this māwtḇā’. It is interesting to know that how they have
conveyed their theological insights through prayers, hymns and homilies.
Scope and Relevance of the Study
In the flurry of worldly thoughts Christians have relegated the spiritual fervour
of primeval Church, exacerbating their relationship with each other, with nature and
thus with God. According to Syriac Fathers, this aberration is called sin, which causes
the loss of peaceful life on earth. In order to reconcile with God one has to restore the
relationship with fellow beings and nature. Māwtḇā’ strictly exhorts this insight in a
specific manner of narrating the story of Jonah. My intension is to substantiate this
spiritual theology of Syriac Fathers from the māwtḇā’ which offers a serene Christ-
centered life.
Sources and Methodology
The primary source of this work is the East Syriac Hudra published by Mar
Thoma Darmo. This study is an attempt to extract an Eco-centered spiritual theology,
based on the East Syriac patristic teachings from the first māwtḇā’ on the Tuesday of
bā‛ūṯā’ of Ninevites. Here, by using ‘Eco-centered spiritual theology’ I mean that a
theology in which nature with its all living beings is put at its center as a perceivable
1
VARGHESE PATHIKULANGARA, Resurrection, Life and Renewal, Bangalore, 1982, 244.
2
It is an anthem sung sitting in.
8
divine revelation. In the first chapter I have focused on the history of fasting in East
Syriac tradition with special reference to the bā‛ūṯā’ of Ninevites. The second chapter is
a literal translation of ‘Onyāṯē’3, Nēmār4 and Qeryānā’5 of the māwtḇā’. I have also
translated two prayers in between nēmār and qeryānā’ considering it theological
significance. Final chapter is an exposition of the richness of the Eastern spiritual
theology with its social relevance.
Limits
My thesis focuses on a small part of the liturgy of the bā‛ūṯā’. Even though I
have located the original source of nēmār and qeryānā’ of the māwtḇā’, I could not
locate the origin of ‘onyāṯē’ from which the redactor might have included it in Hudra. I
am limiting my study to the Hudra of Darmo and the liturgical and theological studies. I
do not make a critical study of the manuscript of the māwtḇā’.
3
It means anthems.
4
This Syriac word is used to denote “Let all the people say Amen and Amen”. In bā‛ūṯā’ it is the heading
of several hymns.
5
It means reading. In bā‛ūṯā’ it is a homily without any interval, sung in melodious tune.
9
CHAPTER ONE
History of Fasting in the East Syriac Tradition with Special

Reference to Bā‘ūṯā’ of Ninevites
Introduction
In this chapter I focus on the history of fasting in general from the OT, Inter-
Testament period, NT and from the writings of Apostolic Fathers and Syriac Fathers. It
will discuss the three days Rogation of the Ninevites: Its origin, texts and present rituals
in various denominations of the Church.
1. Definition and Etymology

For Syriac Fathers, fasting not just mean abstain from food but restriction of
provisions, abstain from evil ways and abstain from memory of bad things as the
spiritual journey cross various levels6. So fasting is of two kinds for them, outward,
from food; and inward from evil7. In western understanding, if hermeneutics is the art of
arriving at the understanding of life expressed in a written text, fasting is an expression
of life. Fasting has a symbolic function and it is capable of allowing a person to
penetrate more deeply into an understanding of his/her relationships to self, others, the
world, and God8.
In Syriac the word used for fating is ‫ ܨܵܘܡܵܐ‬which is derived from the root
‫ ܨܵܡ‬or ‫ܨܘܡ‬ meaning to abstain, to fast etc.9. The Hebrew words tsoom and tsome
mean to cover over the mouth, that is, to fast. The other Hebrew word anah, which
explicitly refers to fasting, is used in Leviticus 16:29, 31; 23:27, 32; Numbers 29:7; 30:
13; Ezra 8:21; Psalm 35:13; Isaiah 58:3, 5, 10; and Daniel 10:121. The word is
translated "afflict oneself" "chasten oneself'' or "humble oneself" in the King James
6
ROSELIN ARAVACKAL, The Mystery of the Triple Gradated Church, OIRSI, Kottayam, 2018, 292.
7
ODISHOO, Marganitha: On the Truth of Christianity, trans., Esahi Smimun XXIII, USA, 1988, 73.
8
JOSEPH F. WIMMER, Fasting in the New Testament, New York, 1983, 3-4.
9
J PAYNE SMITH, A Compendious Syriac Dictionary, Oxford, 1903, 475.
10
Version10. The Greek words used in the New Testament are nestis, nesteia, nesteuo, and
asitos. Nestis is from the negative particles ne (not) and esthio (eat), meaning abstinence
from food for religious reasons. From this nesteuo (fast) and nesteia (fasting) are
derived. Asitos, which is used in Acts 27:33, means “without food” or “fasting”. In the
New Testament times, Jewish custom commanded that in order to be a proper fast, it
must be continued from one sundown till after the next, when the stars appeared and for
about twenty six hours the most rigid abstinence from all food and drink was enjoined11.
2. Fasting Throughout the History

2.1. Fasting in Old Testament
The story of biblical fasting began with Moses atop Mount Sinai (Deut 9:9).
After the destruction of the calf Moses returned to the top of the mountain. He stayed
there another forty days without food and water (Ex 34:28 Deut 9:18; 10:10) in order to
avert God’s wrath over the sins of Aaron and the people. God heard Moses’ prayer and
spared their lives (Deut 9:18-20). The only other fast mentioned in the Pentateuch is that
of the Day of Atonement (Lev 16:29-34, Num 29: 7-11). Otherwise, the only mention
of fasting is in Num 30:13. Sack cloth was normally worn in the Ancient Near East to
symbolize grief (Gen.37:34) and penitence (1 Chr 22:16). Ashes sprinkled upon the
head also was a sign of grief as in Josh.7:6.
It is important to notice that the only other fast which God ordained in the entire
OT was when He called His people to a repentant fast through the prophet Joel (2:12-
18). This infrequency of a required fast and the relationship of fasting with repentance is
significant. All other public and private fasts recorded in the OT were self-imposed.
There are several occasions in the Scriptures where the anguished soles could not eat.
These are not considered as religious fasts. Other self-imposed fasting are found in Judg
20:28 (three days fasting). Elijah’s 40 days fast in 1 Kings 19:8, 2 Chr 20, Ezra 10:6,
Esth 4:3, Ps. 35:11-15, and Isa 58. Here entire chapter is dedicated to the subject of
fasting.
10
R.D CHATHAM, Fasting: A Biblical-Historical Study, New Jersey, 1987, XIV.
11
R.D CHATHAM, Fasting: A Biblical-Historical Study, XVI.
11
God sent Jonah towards the Ninevites warning them about their impending
doom, because their wickedness had drawn the attention of God (Jon. 1:1, 2). After
Jonah’s initial disobedience and rendezvous with the whale, God reiterated the
commission in chapter 3. The only message he preached to the city was “Yet forty days,
and Nineveh shall be overthrown (Jon. 3:4). “Overthrown” is the same verb used
referring to the destruction of Sodom and Gomorrah. Something about the man and his
message immediately struck the hearts of the people. Everyone from the nobles to the
beggars believed God and fasted in sackcloth and ashes. When the king received the
word he removed his majestic robes and donned sackcloth and a public announcement
was made throughout the city that neither man nor beast was to eat or drink water. The
king asked that everyone should turn from ones wickedness and violence, which to the
Hebrew meant repentance, implying a complete change of life. God saw their works,
not their words, and did not destroy the city.
Jonah’s single account of fasting is unique in the Old Testament. Nineveh was
a gentile city steeped in idolatry and especially known for their battle atrocities. Jonah
did not want to see them spared because they were enemies of Israel. Although we have
no record of Jonah telling them to repent or how to repent, they knew what to do and
how to do it. Although they were pagans, and did not have the blessing of a prophetic
ministry as Israel had, they understood right from wrong. Their forms of penitence are
exactly the same as those of Israel. They repented with fasting, using the common
outward penitential symbols of sackcloth and ashes.
2.2. Fasting in Inter-Testament Period

Fasting is frequently mentioned in the Apocrypha. In The testaments of twelve
patriarchs, originated between 200 and 174 B.C., fasting is presented as a means of
overcoming vice. For example, Joseph was tempted by the Egyptian woman but he
prayed and fasted in his chamber. He fasted in those seven years and when his master
was out, he drank no wine and ate nothing for three days. In I Enoch, a chapter written
before 63 BC perhaps by an Essene, presents fasting in connection with humility, divine
reward and the idea of heaven. Psalms of Solomon, written in the middle of first century
12
BC, declares that the just man atones involuntary sins through fasting and humbles his
soul. Book of Jubilee, written before 100 BC, lists a number of activities, including
fasting, which, if done on the Sabbath, would make one liable to death. The Book of
Adam and Eve, written between 20 BC and 70 BC, states that Adam fasted for forty
days while Eve for Forty-four days, as a penance12.
In the Mishnah, the late second-century AD compilation of accumulated Oral

Law, there are two tractates devoted to matters related to fasting; the first, Yoma, is
concerned with matters pertaining to the Day of Atonement, the second, Ta‘anit, with
other fasts. In addition to these there are scattered references to fasting in other
tractates13. A study of the Book of Fast, Ta‘anit, consists of four chapters dealing with
special fasts decreed for the community because of draught and other forms of divine
visitation such as pestilence. The main tendency of Talmud texts on fasting is to
emphasize community fasts, carried with prayer and humility. Sometimes a fast is
answered because of the merit of the one fasting. For continued drought, a fast of three
days, Monday, Thursday and Monday is to be observed. Monks of Qumran did not have
any major interest in fasting as such, except for absolute fidelity to the accuracy of the
time for celebrating the Day of Atonement, but they lived very poorly. Josephus
mentions fasting in his works14.
In exilic Judaism, fasting was one of the most important of religious activities.
Up to NT days, fasting came to occupy so high a place in the practice of Judaism that
for Gentiles it is one of the marks of the Jew 15. Mondays and Thursdays were special
days to Jews because Moses was thought to have ascended Mount Sinai on the fifth day
of the week and descended on the second day16.
With the exception of oracular shrines, fasting played only a small part in the
worship of ancient Greeks. Often those who gave oracles had to fast. It was felt that
12
JOSEPH F. WIMMER, Fasting in the New Testament, 10-12.
13
VERONIKA E. GRIMM, From Feasting to Fasting, The evolution of A Sin- Attitudes to food in late
antiquity, London, 1996, 23.
14
Cf. JOSEPH F. WIMMER, Fasting in the New Testament, 13-22.
15
R.D CHATHAM, Fasting, 47.
16
R.D CHATHAM, Fasting, 59.
13
demonic forces inhabited certain foods, and those who wished to come into contact with
the divine had to be in the state of ritual purity17.
2.3. Fasting in New Testament

The temptation of Jesus in the desert is portrayed in Mk 1:12, Mt 4:1-4 and Lk
4:1-4. The Marcan text does not speak of fasting. Both Mt and Lk use the word
epeinasen, “he was hungry”, after fasting forty days. Mk 9:29 suggests fasting as a
remedy for driving out the evil things. The Pharisee in the time of Jesus probably fasted
twice a week as Lk 18:1218. All the fasting details in the Gospels were handed down by
Palestinian community. One reason why fasting was not emphasized in the Hellenistic
Church was the need to combat incipient Gnosticism. That was why Pauline letters did
not entertain fasting19.
2.4. Fasting in the Writings of Early Church Fathers

We find encouragement of fasting in conjunction with the twin virtues of
prayer and almsgiving in the writings of the Church fathers. The author of Shephered of
Hermas recommended giving to a widow or an orphan the amount of money saved by
fasting. Origen, in his Homilies on Leviticus blessed those who would fast in order to
nourish the poor. But Origen’s own writings give us no basis to believe that he ever
fasted20. Fasting and prayer for the forgiveness of sins as preparation for baptism were
mentioned in some early Christian literature that Tertullian knew. Justin Martyr
describes fasting before baptism as do some other early documents too, like the
Didache. Pre-baptismal abstention from food strongly resembles Jewish penitential
fasting21. Tertullian does not recommend fasting as a safeguard of chastity 22. Jerome and
his Eastern contemporary and fellow propagandist for the virginal life, John
Chrysostom, recommends fasting, vigils, sleeping on the ground and other self-
17
JOSEPH F. WIMMER, Fasting in the New Testament, 23-24.
18
JOSEPH F. WIMMER, Fasting in the New Testament, 19.
19
JOSEPH F. WIMMER, Fasting in the New Testament, 109.
20
VERONIKA E. GRIMM, From Feasting, 139.
21
22
14
imposed hardships for Christian virgins23. Food and drink did not seem to cause grave
problems of conscience for Augustine. This view of Augustine’s attitude to food is
supported by the lack of emphasis on fasting in his other works; there are no treatises or
sermons in which he would enjoin strenuous fasts or abstention from meat and wine for
the sake of mortification of the flesh24
2.5. Fasting in the Writings of Syriac Fathers

In the document titled The Doctrine of the Apostles, which Eusebius cites as
preserved in the archives of Edessa, presumably the practices of the time of the early
propagation of Christianity in the East down to about A.D. 300, the author says:
Again the Apostles appointed: Forty days before the day of the Passion of our Saviour
fast ye, and then celebrate the day of the Passion, and the day of the Resurrection,
because our Lord himself also, the lord of the festival, fasted forty days, and Moses and
Elias, who were invested with this mystery, they also fasted forty days each, and then
they were glorified25.
The Syriac ascetic ideal is exemplified in the protagonist of Acts of Thomas.

He frequently fasts and prays, eats only bread and salt, drinks only water, wears only
one garment. For him Christ dwells in him who observes fast26.
In Demonstration 3 Aphrahat states that fasting is not only abstaining from

food and drink, but also any kind of sacrifice is a fast; if anybody observes a fast from
evil things, it is better and excellent that the fasting from bread and water27.
Ephrem wrote thousands of lines about the fasting of the Ninevites. He calls
fasting as a hidden divine mystery which will remit the stern decree of God28.
23
24
25
W CURETON, ed. and trans., Ancient Syrian Documents Relative to the Earliest Establishment of
Christianity in Edessa and the Neighbouring Countries, From the Year After Our Lord's Ascension to the
Beginning of the Fourth Century, London; 1864, 27.
26
W. WRIGHT, ed. and trans., The Apocrphal Acts of the Apostles, Vol. II, London, 1871, 221.
27
APRHAHAT, Aphrahat Demonstrations I, trans., Kuriakose Valavolickal, Moran Etho 23, SEERI,
Kottayam, 2005, 59.
28
EPHRAEM SYRUS , Repentance of Nineveh: A Metrical Homily on the Mission Of Jonah, trans., Henry
Burgess, London,1853, 59.
15
For John the Solitary the corporeal fasting is abstinence from food; the
psychical fast involves hunger and thirst for righteousness and abstinence from evil
deeds; the spiritual fast is complete absence of remembering evil actions and odious
things, but this happens perfectly only after the resurrection29.
In Joseph Hazzaya’s three stages of mysticism, the goal of the first stage is
purity, so the body has to be tamed and purified by the practices of fasting, vigil, prayer,
psalmody, and reading30. The prayer of a diligent worker, when recited in the right way,
has no time in which it does not unite the mind with God; and the requirements of
prayer are fast, humility, obedience, and continual vigil31.
Abraham bar Dashandad cautions his reader against excessive sleeping, eating,
and talking; but vigil and fasting should be practiced with moderation 32. For Babai the
Great, the victory of the devils is in wicked desires and honors. And their defeat is in
humble fasting and pure prayer33.
Simon of Taibutheh says anyone who possesses the great virtues of fast, vigil
and asceticism, but lacks a guard to his heart and his tongue, labours in vain 34. He also
states that the darkness spread on the surface of the mind is driven out by the intensity
of the love of learning, and by the exercises. The act of performing the commandments,
together with fasts, vigils and asceticism, pierces also the thickness of the stomach and
the dullness of the organs which transmit light from the brain to the heart35.
For Dadisho Qatraya, solitary should keep the seven obligatory weeks, that is
to say, of the seven weeks of the fast of our Lord, of the fast of the Apostles, and of the
fast of the prophets36. And Pure, undisturbed and quiet prayer is accomplished,
29
BRIAN E. COLLESS, The Wisdom of the Pearlers: An Anthology of Syriac Christian Mysticism,
Michigan, 2008, 72.
30
BRIAN E. COLLESS, The Wisdom of the Pearlers, 94.
31
Early Christian Mystics,Woodbrooke Studies, Christian Documents, Volume VII, trans. A. Mingana,
Cambridge, 1934, 184.
32
Early Christian Mystics,Woodbrooke Studies, 100.
33
GEEVARGHESE CHEDIATH, Mar Babai the Great Some Useful Counsels on the Ascetical Life, Moran
Etho 15, 2001, 24.
34
35
36
16
performed, constituted and kept by four virtues, and is diminished, tarnished, destroyed
and hindered by four passions. The four virtues are: fasts, vigils, meekness and
humility, two of which belong to the soul and two to the body37.
Cyrus of Edessa says fasting is a spiritual medicine by which we might wipe

away our sins and purify our consciences, not from the excess of bodily humours but
form the weight of the wearying burden of earthly things. Accordingly we ought to
purify our thoughts from the perturbing dissipation of the love of the world and reject
and expel from ourselves the excess of earthly care so that we may be able to become
recipients of the good things to come38.
3. Fasting in Nomo Canon by Abdisho and in Catechism of CoE

The catechism, of CoE translated from Syriac by Mar Timotheus, dedicates
a chapter for Fasting 39. It uses the terms fast and lent simultaneously for the same
thing. In Nomocanon, the word ‫ ܨܵܘܡܵܐ‬is used both for abstinence of food and
drink and for the lent in which faithful consume only vegetables. Catechism, which
might have its source from Nomocanon, teaches that there are six fasting occasions
in the Church besides Wednesdays and Fridays 40 of the year. There are twenty-five
days fast in the period of Annunciation, three days fast of Nineveh, fifty days
which is known as the great fast, fifty days fast of the Apostles in the period of
Pentecost, fifty days fast of the prophet Elijah 41, and fifteen days fast of Marth
Maryam. Among these, great fast, three days fast and Twenty-five days fast in the
period of Annunciation are considered as obligatory now a days. The bridegroom
and bride shall drink from the cup while they are fasting 42. Badger after considering all
aspects of fasting of Church of the East lists it as follows:
37
38
CYRUS OF EDESSA, Six Explanation Of The Liturgical Feasts, tras. William F Macomber, CSCO-356,
Scriptores Syri-156 Louvain, 1974, 4.
39
Messianic Teachings, trans., St. Abimalek Timotheus, Thrissur, 1979, 105.
40
Nomo Canon of Abdisho of Nisibis, Copied in 1291 A.D, (Tcr. 64, Page 194).
41
Nomo Canon of Abdisho of Nisibis, 201,207
42
Nomo Canon of Abdisho of Nisibis, 62.
17
1. The fast of Lent, fifty days.
2. The fast of the Apostles, beginning from Whit-Monday to the 29th of June.
3. The fast of the Virgin, fifteen days.
4. The Advent fast, twenty-five days.
5. The fast of the Ninevites, three days.
6. The fast of Mar Zeyya, three days.
7. The fast of the Virgins, three days.
8. The fast of Mar Elia, seven weeks.
9. The fast of Moses, from one to four weeks.
10. All Wednesdays and Fridays throughout the year.
The fast of the Ninevites is generally observed in the most solemn manner by
all classes of the East Syrians, and very few take food during the three days fast which
lasts until near sunset43.
4. Fast of the Participants in the Divine Services and Mysteries

According to the East Syrian tradition, everyone should fast before receiving
Holy Communion from the previous day after Sunset 44. It was the practice of Malabar
Christians and Synod of Diamper strictly insisted on this45. One can avoid fasting if one
is either sick or is coming from long journey or tired from the harsh labour the whole
day46. Catechism teaches that one can be relieved from fasting by convincing the
Bishop. He is obliged to take fast after his exemption period47.
43
GEORGE PERCY BADGER, The Nestorians And Their Rituals, Vol. II, London, 1852, 188.
44
Cf. ISHO YABH IV, Nestorian Questions on the Administration of the Ecucharist by Isho Yabh
IV, trans.,
Van Unnik, Haarlem, 1937, 203.
45
MICHAEL GEDDES, The History of the Church of Malabar from the Time of its Being First discovered by
the Portuguezes in the Year1501, London, 1694, 224.
46
Nomocanon of Abdisho of Nisibis, 301.
47
Messianic Teachings, 105.
18
5. Bā‛ūṯā’ or Rogation of Ninevites

5.1. Meaning of Bā‛ūṯā’
The word bā‛ūṯā’ ‫ ܒܵܥܘܼܬ݂ܵܐ‬is derived from the Syriac root ‫ܒܥ ܵܐ‬ which
means to seek, desire etc. Bā‛ūṯā’ means rogation, petition, intercession, supplication
etc. The Syriac word is used in the Church without being translated into Malayalam. It
is also called “Moonu Noymbu” in Malayalam. For Gabriel of Qatar, bā‛ūṯā’ and
kārōzūṯā’ i.e. Supplication and proclamation is a demonstration of Christ’s saying “be
wakeful and pray so that you do not enter into temptation” 48 Every prayer of
proclamation has three parts. In general these parts express God’s magnanimity and
common needs of the Church and the world. The purpose is to trust in the Lord who
through liturgy guides and illumines humanity with His life giving Words and ineffable
gifts towards the purity of life on earth 49. In this sense the three days of rogation is an
expansion of these three parts of the proclamation in the liturgy. It also contemplates the
eschatological bliss in the second coming of Jesus Christ. So a multidimensional
enlightment of faithful is entreated in the Bā‛ūṯā’.
5.2. Period of the Observation of Bā‛ūṯā’

Hudra gives an account of the period at which this three days of lent is observed.
A literal translation may be as follows:
‘According to the order of Upper Monastery – in all the years of the world it becomes
three weeks before Fasting. Accordingly there will be twenty days from its beginning
till the Sunday, which is the beginning of the Fast’50
Even though bā‛ūṯā’ day begins with the Ramṣā’ prayer of Sunday, the actual
prayers of starts from Monday morning. If we count from that day to the Sunday on
which the Great Fast/Lent begins, there will be twenty days. So these days are
48
SEBASTIAN BROCK, “Gabriel of Qatar’s Commentary on the Liturgy”, Hugoye 6.2, 2009, 210.
49
JOHN MOOLAN, Liturgy of Hours (Divine Praises): Syro-Malabar Church, OIRSI, Kottayam, 2014,272.
50
THOMA DARMO , ed., Ktava daqdam wadvatar wadḤudra wadkashkol wadgaza wqale d‘udrana ‘am
ktava dmazmore, Vol-1, Thrissur, 1961, 260.
19
considered as a preparatory days for the great fast which begins on Sunday. In Darmo
Hudra the office can be seen in Vol.1, beginning from page 260. The date of bā‛ūṯā’ is a
movable one. Usually Rogation of Ninevites comes in the month of January or in
February in the period of ‫ ܕܸܢܚܵܐ‬or Epiphany.
5.2. Hudra: the Literary Source of Bā‛ūṯā’ Prayers

The prayers of bā‛ūth’ā are found in the East Syriac Hudra. Hudra means circle. The
word is derived from the root ‫ ܚܕ ܲܪ‬which means to go round, to encompass etc. . The 51
name is significant since it includes hymn and prayers of a whole year. According to the
tradition, the present East Syriac Liturgical Hudra and its calendar were compiled by
the great liturgical reformer Išo‘yahb III52. With the assistance of the monk Henanišo’
of Hedhyabh, he compiled the Hudra in the year 650/651 A.D53. He collected all the
then extant cathedral and monastic manuscripts. They were the Hudra (offices for
Sundays, weekdays and fest days), the Gazza (additional vigil prayers for monastic
use), and the Kaskol (incepts of Sunday texts from Hudra for the ferial use)54. The
Hudra of the Church of the East was edited by Mar Thoma Darmo55. It has three
volumes and has 3710 pages. Introduction of the Book of Governors states as
follows:
51
J. PAYNE SMITH,A compendious Syriac Dictionary, 128.
52
Catholicos Patriarch of Ch.o.E from 649-659
53
JINCY O U, Qulase d- Marth Maryam: A Study on the Liturgy of Hours for the Praises of Mary based
on Ms.Tcr.27, (Unpublished Doctoral Dissertation), MG University Kottayam,2009, 4.
54
JOHN MOOLAN, Liturgy of Hours, 272.
55
1903-1969. Metropolitan of India from 1950
20
When Isho-yahbh III was Metropolitan of Arbela and wished to draw up in order the
Canons of the Hudra or service book, he was obliged to send to Beth Abhe to obtain the
help of Henanišo’ because he found that he alone possessed in a sufficient measure the art
of literary composition and a good knowledge of music. To these two able monks of Beth
Abhe the Nestorian Church owes the arrangement of its Cycle of services for every
Sunday in the year, and for Lent and for the Fast of Nineveh, which has remained in use
with comparatively little alteration until the present day 56.
5.3. The History of the celebration of Rogation

Two authors who wrote extensively about the rogation of the Ninevites are
Ephrem the Syrian of fourth century and Geevarghese Warda of twelfth century. Both
authors had composed the poems for the season of fasting. So it is clear that this fast
might have been started at least from the end of third century or beginning of the fourth
century. An excerpt from the introduction of Henry Burgess to the translation of the
work of St. Ephrem is worth quoting in order to understand the antiquity of the fast.
The site of ancient Nineveh appertained to those Syrians among whom the Gospel
effected such an abundant entrance, and, no sooner were the Scriptures circulated among
them than they began to attach importance to the spot, and invest it with all the interest
which the preaching of Jonah and the deliverance of the condemned people could give to
it. It is not necessary to suppose that any tradition had existed from the time of Jonah to
the era of the reception of the Christian religion; it is quite enough to know that the Old
Testament was translated and circulated in Syria, to account for any degree of veneration
attached to Nineveh and its past history, as far as it related to Jonah. In the vicinity of
Mosul the tomb of Jonah has long been shown, and the name Nebi Yoonas, the prophet
Jonah, is given to the Moslem village around it…. Although antiquity is not consentient
as to the place of Jonah's burial, we feel no hesitation in attributing the tradition which
places it at Mosul to the Christians of that locality. We see precisely the process by which
other worthies have had attributed to them tombs which they never occupied, in places
where they never lived. Nothing can be more antecedently improbable than that Jonah
should reside at Nineveh, and if he did not, what possible reason could there be for his
being buried there? The tradition is only important to our present object, as showing how
early his name and history were associated with the site of Nineveh by the Syrian
Christians. There can be little doubt that this feeling was anterior to the time of Ephrem,
and that the great popularity of the prophet at Edessa led that father to use the events of
his life for the purpose of instructing the people. After Ephrem's death, his works were
held in such high estimation that they were read in the services of the Church, and to this
day they form important portions of the Syrian rituals. We have seen that one on
Nineveh, a portion, no doubt, of the piece now translated, is used by the Nestorians. A
mere floating tradition thus became fixed and almost hallowed by pious literary
associations, and we can easily imagine that the Repentance of Nineveh would be used
whenever public calamities called for seasons of special fasting. The Syriac mind was
56
The Book of Governors: The Historia Monastica of Thomas Bishop of Marga A. D. 840 , Vol. I, ed. E.
A. Wallis Budge, London, 1893, LVI.
21
thus prepared, and at length, on an occasion like that already referred to, the breaking out
of a pestilence at Beth-Garma and other places led to a periodical observance of a season
of fasting and humiliation. The process, according to our theory, was simply this: Jonah
and Nineveh, before the time of Ephrem, had become hallowed names in the Syrian
Church, and this gave occasion to this father to compose the Repentance of Nineveh. This
in its turn, by its popularity and its use on occasions of fasting, led to the transferring the
name of Nineveh to a Christian solemnity. The homily, thus suggested by the return of an
appointed season of penitence and prayer, or by some special calamity, demanding the
pitying aid of heaven, was written by Ephrem with an eye to popular effect, a the means
of improving the hearts of his people. It might have been somewhere about the year A.D
360, when his mental powers were in their prime57.
A few reasons for the rogation are mentioned in Hudra Page ‫ܪܢܓ‬. I am
giving a literal translation of the text.
In brief sections: The first reason of Rogation for our Church of God, who
performs this, is the Rogation of the Ninevites which took place after the proclamation
through the Prophet Jonah. And they announced a fast and put on sack as it is written.
When God saw their repentance, he turned from the fierce wrath and did not destroy
them58.
Then again another reason for this: Rogation is carried out in these places on
such occasion, where that deadly disease occurs, which is called Plague in the world.
Once it occurred in our places in the kingdom of Persians at the times of Mar Savriso.
Episcope Metropolitan of Beith Slokh59. On account of the people’s too many sins, all
the people of Beith Garmai60 Assyria and Nineveh were almost destroyed and finished
at that time. And when Mar Savriso prayed to God, the staff of the wrath was cut down
for his flock. He had heard a voice of an angel which told him "proclaim a fast and
perform bā‛ūṯā’ and the deadly disease will keep away from you". When he heard the
57
EPHRAEM, Repentance of Nineveh:A Metrical Homily on the Mision of Jonah, trans., Henry Burgess,
London,1853, 34-38.
58
The book of Jonah in Bible.
59
Here it is mentioned Episope Metropolitan. The MS. says he is a Metropolitan. “It is not an error at a
kind of usage which can be seen in some rare places” said Mar Aprem Metropolitan in a discussion.
Instead of Beith Slokh. MS. gives dkarka daslokh. Actually the place is Karka deith Slokh. S P Brock has
written a book titled ‘From the History of Karka dbeith Slok’. Lasom is another place nearby. Both are
situated in Beith Garmai. Thus this Savriso' may be the Savriso' I (d.604). He was a Catholicos. Then this
incident might have happened when he was a Metropolitan in Lasom c. 576. He originated from Beith
Garmai. The description also mentions the same place among the afflicted.
60
A historical region near Kirkuk in Northern Iraq.
22
voice, the holy man commanded this. “People of the Lord, from all their ranks should
be gathered in the house of the Lord in the first day of bā‛ūṯā’ ”. It was a Monday. The
angel drew back his hand which was devouring, no one afflicted (any more), and the
death rate was diminishing. It means very few of them were swallowed by the plague
and afflicted on the sixth day of the week i.e. Friday. And the people partook in the
offerings of living Body and Holy blood of Christ. And they were absolved and purified
by it. Also there was no devouring blood shed occurred in their body, not even a single
person died. When the church- prelates and their flocks saw the mercy which they had
upon them, they performed the Rogation on that account. They appointed and set an
order to be done every year in a division of the ecclesiastical year. Henceforth they
continued and handed down in succession in our places until now and they earnestly
accomplished (it). And those who appointed bā‛ūṯā’ commanded that they should
perform the remembrance of the forefathers, who are teachers, on the Friday of the
week of bā‛ūṯā’ itself. Because on this day of remembrance they received the mercy and
the deadly disease was restrained.
A free Malayalam translation of the above text is available in our Church 61. In
the foreword of the same book Mar Timotheus Metropolitan (+2001) has given the
following statement “Performing ‘bā‛ūṯā’ of Ninevites’ was a custom in Kerala. Also a
sacrificial food was used to serve for the participants”.
The Synod of Diamper had allowed continuing this fasting62 which was one of
the ancient fasts among St. Thomas Christians.
There are ancient records about how St. Thomas Christians celebrated this
feast. The following is an extract of a letter written by Archbishop Francis Roz in 1612
AD about the Rogation of the Ninevites of the St. Thomas Christians.
The clerics would assemble in the church and recite the whole of the Psalter with a
number of antiphons and hymns. Then they would read aloud several sermons of St.
Ephrem, which are very pious, but very long, in which he treats of the penance of the
Ninevites and exhorts his hearers to imitate them by weeping for their sins. After that a
priest vested in surplice and stole would stand in front of the altar and sing in a most
61
RAPHEL VATTAKUZHI, Bautha Prarthanakal , THRISSUR, 2003, 1.
62
MICHAEL GEDDES, The History of the Church of Malabar, 352.
23
pathetic tone certain prayers in the form of a litany, and at each verse, all those in the
church would prostrate themselves on the pavement and say amen. When these various
ceremonies were over, and after sunset, all would sit in good order on the verandas
around the church and eat the rice and other eatables prepared beforehand by the
Christians. After the meal they would say the grace, and each one would retire to his
house. The same thing would be repeated on the two following days. On the fourth day,
which was a day of obligation, they would all hear mass and end their fast. The Christians
were so faithful in keeping it that they would not allow any occupation or any journey to
come in its way. They believed that if they omitted it, some misfortune would befall
them. The Children also took part in it63.
6. Present Ritual in Chaldean Syrian CoE

In the Chaldean Syrian Church of the East in India, the entire Church is
gathered in selected churches with fasting by abstaining food, water and other terrestrial
thoughts. bā‛ūṯā’ starts at 7 am on Monday. It ends with Holy Qurbana usually at 3 pm.
This time schedule repeats except Wednesday. The Wednesday service is larger than the
other two days’ services. People kneel down many times in the middle of rogation
prayers to express their remorse. (About seventy times each on Monday and Tuesday
and about hundred times on Wednesday). This ritual is performed in such a way that the
knees and forehead touch the ground. Besides the usual order, a kārōzūṯā’64 is also
recited which includes the present needs of the world. The evening prayer ramšā’ is
recited after Holy qurbana of each day of rogation. On Thursday morning, qurbana 65 is
celebrated as Qūḇāl Taibūṯā’ (Thanksgiving).
63
MATHEW MAILAPARAMPIL, Rogation of Ninevites, https://docs.google.com/document/preview? hgd=
1&id=1Uenys46OwiBP-iy_utD4UwlZxLJKNSqUO9Xn1mWDmcU, accessed on 30-11-2021.
64
Proclamation, Preaching, Heralding or A Litany.
65
Usually Chaldean Syrian Church celebrates Holy Qurbana on three days of the week, i.e. Sunday,
Wednesday and Friday. It is an ancient practice of the Church from the third century itself. The reason is
well explained in Ancient Syrian Documents translated by W. Cureton as follows: Again the Apostles
appointed that on the first day of the week there should be service and reading of the Holy Scriptures and
an Oblation. Because on the first day of the week our Lord rose from the place of the dead and on the first
day of the week he manifested himself in the world, and on the first day of the week he ascended up to
heaven, and on the first day of the week he will appear in the end with the Angels of heaven. Again the
Apostles appointed. That on the fourth day of the week there should be service, because upon it our Lord
disclosed to them about his trial and his suffering, and his crucifixion, and his death, and his resurrection.
And the Disciples were in this sorrow. Again the Apostles appointed. That on the sixth day of the week,
at the ninth hour, there should be service, because that which had been spoken on the fourth day of the
week about the suffering of our Saviour was accomplished on the sixth day of the week, while the worlds
and the creatures trembled, and the lights in the heavens were darkened. Page. 26.
24
7. Present Rite in Syro Malabar Church and other Churches

7.1. Syro-Malabar Church
Every year in the Major Archiepiscopal Marth Mariam Pilgrim Church in
Kuravilangad, the ritual of “kappalottam” or “racing ship” is the center of attraction
during the fasting period. The “kappalottam” ritual is in imitation of Jonah being
thrown out of the ship. A wooden ship with a statue of Jonah is violently carried around
the church by barefooted volunteers in the midday sun. This symbolizes the ship
struggling in the turbulent sea. Finally, the statue of Jonah is thrown out of the ship.
This fast falls on the Monday, Tuesday and Wednesday, 18 days before the beginning
of the Great Fast. Therefore, this fast is known as “Pathinettamida Noyambu”. These
three days of rigorous fasting comes to an end with the veneration of the cross and feast
celebration on the fourth day. The purpose of this fast is to declare a spiritual warfare
against daily iniquities and vices as the plagues in spiritual life. Let us tray to observe
this fast with diligence and repentance. Only then the real conversion will happen in our
daily Christian life66.
In Kaduthuruthy big church there is a rogation rite called “Purathu

Namaskaram” under the ancient stone cross. All the priests gather in the church and
sing psalms and canons. The hymn, written by Mar Aprem on the fast of the Ninevites,
is then sung in a heartfelt and remorseful melody. The celebrant then puts on his robes
and prays in a melodious tone, and finally the believers kneel on the ground and say
Amen67. Following this, everyone was given a vow meal. Prayers outside the church
were traditionally turned to the cross, according to Syrian tradition. This ritual is
performed in such a way that the knees and forehead touch the ground. People kneeling
during the hymn “Bayenan mennak Maran” and praying for God's mercy can also be
considered as a model of Lent prayers.
66
MATHEW MAILAPARAMPIL, Rogation of Ninevites, 2.
67
JACOB VELLIAN, Aradhanakrama Vijnanakosam, OIRSI, Kottayam, 2003, 663.
25
7.2. Syrian Orthodox and Orthodox Syrian Church

Marutha of Takrit (d. 649) supposed to impose the fasting of Nineveh in West
Syriac tradition, and administered the church in an apostolic manner 68. It is a common
practice in most of the Orthodox churches to have the Vasantha prarthana yajnam also
during this lent by carrying lighted candles and reciting the special prayer (Mar Aprem's
memra during the time of distress and plague). In these days they have liturgy of hours
with prostration and convention called Nineveh convention. Traditionally in Syriac
Orthodox Church, Holy Eucharist is celebrated only at the end of the fasting and not
during the other days of the lent.
Jacob of Serugh’s longest memra is the commentary on the Book of Jonah,

number 122 in Paul Bedjan’s edition, with 123 pages 69. This may be great source for the
rogation readings in Orthodox churches.
7.3. Mar Thoma Syrian Church

This Church has comparatively concise form for the service of Rogation. Each
day has different services. And there is special service on the fourth day on which the
Lent ends. Mar Thoma Church’s concern over the story of Jonah, the Prophet with the
Ninevites has surpassed her concern for many Biblical stories. She designated for it a
feast, preceded by a three-day fast for the whole congregation in strict asceticism. This
fast is a prelude to and preparation for the forty days of Lent, always preceding it by
two weeks and having the same hymns 70. Even though they have kept its importance in
the Church with all its traditional and spiritual value, it does not seem obligatory in the
Church.
Conclusion
Fasting is a spiritual weapon in the spiritual warfare from the OT period. It also
68
IGNATIUS APHRAM I BARSOUM, The Scattered Pearls: History of Syriac Literature and Sciences, trans.
and ed., Matti Moosa, Gorgias Press, 2003, 322.
69
ROBERT A KITHCEN, on the Road to Nineveh- Dramatic Narrative in Jacob of Serug’s Memra on Jonah,
Studies in the Honor of Sebastian P Brock, Gerogias press, 2008, 368.
70
JOSHUA K C, ed., Pallikramapusthakam, CMS Kottayam, 1923.
26
becomes an Ascetical ideal in the period of apostolic fathers. Refrain from certain foods
has also considered as fasting from early centuries. Later fasting concentrates to certain
occasions as prescribed by our forefathers. Prescription includes the list of proscribed
food items in the evolution of fating to the Lent. For more than a millennium and a half,
Rogation of the Ninevites has been observing with great fervor in all apostolic churches
especially in Church of the East.
CHAPTER TWO
Text and Translation of the Māwtḇā’
‫ܕܡܓܗܝ ܬܠܬܒܫܒܐ‬ Belongs to the morning of Tuesday of the

rogation
‫ܕܒܥܘܬܐ‬ ‘Oniṯa dramša
.݂‫ ܒܢ ܸܬܛܲܝܲܒ‬.‫ܥܘܿܢܝܼܬ݂ ܵܐ ܕܪܲܡܫܵܐ‬ 1. Lord, I trusted upon you. For the Lord is our
confidence:
‫ܐܸܢܵܐ ܕܹܝܢ ܥܠܲܝܟ ܡܵܪܝܵܐ‬.1 Our Lord, our confidence which we have
ܼ‫ܐܸܬ̇ܬܲܟ݂ܠ ܹܬ܇ ܡܸ ܛܠ ܕܡܵܪܝܵܐ ܗܘ‬ upon your mercy, urges us to ask pardon
.‫ܬܘܼܟ ݂ܠܵܢܲܢ‬ from you. Lord, (it is) not because that we
‫ܡܪܲܢ‬ܵ ‫ܬܘܼܟ ݂ܠܵܢܲܢ ܕܐܝܼܬ݂ ܠܲܢ‬ are worthy but because you are the one who
‫ ܡܓܲܪܸܓ ݂ ܠܲܢ‬.‫ܥ ܲܠ ܪ̈ܲܚܡܲܝܟ‬ freely justify those who cry to you by the
.‫ܕܢ ܸܫܐܲܠ ܡܸ ܢܵܟ ܼ ܫܘܼܒ݂ܩܵܢܵܐ‬ abundant mercy of your grace. (Repeat).
‫ܫܘܹܝܢܲܢ‬ ܵ ‫ܗܘ݂ܵܐ ܕ ܲܚܢܲܢ‬݇ ‫ܠܵܐ‬ 2. šabbah : Christ the Son, whose kingdom
‫ ܐܸܠܵܐ ܕܐܲܢ݇ܬ̇ܘܼ ܡܙܲܕܸܩ‬.‫ܡܵܪܝܵܐ‬ is not shaken and whose priesthood is
impassable or dissolve, pacify the
27
ܼ ‫ ܠܲܕܩܵܪܹܝܢ ܠܵܟ‬.‫ܐܲܢ݇ܬ̇ ܡܲܓܵܢ‬ priesthood and kingdom by your Cross so
‫ܫܦܝܼܥܹ̈ܐ‬ ‫ܒܪ̈ܲܚܡܹ ܐ‬ that their jurisdiction may lead us in unity

protecting perfect faith without spot.
ܼ‫ܕܛ ܲܝܒܘܼܬ݂ܵܟ ܼ܇ܬܢܝ‬
.‫ܫܒܲܚ‬ 2
‘Onyāṯa: Res qala:
‫ܒܪܵܐ ܡܫܝܼܚܵܐ ܕܡܲܠܟ̇ܘܼܬܹܗ‬
.‫ܡܸ ܬ̇ܬ̇ܙܝܼܥ ܵܐ‬ ‫ܠܵܐ‬ 3. Where shall I go from your spirit? Where shall
I hide from you?”
‫ܘܟ݂ܘܼܡܪܘܼܬܹܗ ܠܵܐ ܥܵܒ݂ܪܵܐ‬ Our Lord, where shall I flee from you? In
‫ܫܝܸܢ‬ ܲ ‫ܡܸ ܫܬܲܪܝܵܐ‬ ‫ܘܠܵܐ‬ which place shall I hide from you? Heaven
‫ܟ ܵܗܢܘܼܬ݂ܵܐ‬ ܼ ‫ܒܲܨܠܝܼܒ݂ܵܟ‬ is your throne, and earth is your footstool;
‫ ܕܒ݂ܵܐܘܝܘܼܬ݂ܵܐ‬.‫ܘܡܲܠܟܘܼܬ݂ܵܐ‬ in sea (is) your way, and in Sheol your
‫ ܟ ܲܕ‬.‫ܢܕܲܒ̇ܪ̈ܵܢ ܐܘܼܚܕܵܢܲܝ̈ܗܹܝܢ‬ power. My Lord, if the end of the world
‫ܡܘܼܡܵܐ‬ ‫ܕܠܵܐ‬ ‫ܢܵܛܪ̈ܵܢ‬ has come, let (that) end be in your mercy.
(Repeat)
.‫ܬ ܵܘܕܝܼܬ݂ܵܐ ܓܡܝܼܪܬ ܵܐ‬ 4. You know my sitting and standing.
‫ ܪܹܫܩܵܠܵܐ‬. ‫ܥܘܿܢ̈ܝܵܬ݂ܵܐ‬
O my Lord, you know that our inequity is
‫ ܠܐܲܝܟ ܵܐ ܹܐܙ ܲܠ ܡܼ ܢ ܪܘܼܚܵܐ܇‬3.
very much and we know that your mercy is
‫ܘܐܲܝܟ ܵܐ ܐܸܛܫܸܐ ܡܼ ܢ ܩܕܵܡܲܝܟ‬ great. If your mercy will not appease you,
.ܼ ‫ܡܪܲܢ ܐܸܥܪܘܿܩ ܡܸ ܢܵܟ‬ ܵ ‫ܠܐܲܝܟ ܵܐ‬ perhaps, we would have perished on
‫ܘܒܲܐܝܢܵܐ ܐܲܬ݂ܪܵܐ ܐܸܛܫܸܐ ܡ ݂ـܢ‬ account of our evil deeds. Do not, my Lord
ܼ ‫ܡܝܵܐ ܟܘܼܪܣܝܵܟ‬ ܲ ‫ ܫ‬.‫ܩܘܼܕܡܲܝܟ‬ do not my Lord abandon us, for you have
‫ ܒܝܲܡܵܐ‬.ܼ ‫ܘܐܲܪܥ ܵܐ ܟܘܼܒ݂ܫܵܟ‬ fed us with your body and blood.
‫ܘܒܲܫܝܘܿܠ‬ ܼ ‫ܐܘܼܪܚܵܟ‬ 5. You moulded me and placed your hand on me.
‫ ܘܐܸܢܗܘ̤ ܡܵܪܝ‬.‫ܫܘܼܠܛܵܢܵܟ‬ In the beginning you created us and by
݀‫ܕܚܲܪܬܹܗ ܕܥ ܵܠܡܵܐ ܡܲܛܝܲܬ‬ your grace you called us by your name and
‫ܢ ܸܗܘܸܐ‬ ‫ܒܪ̈ܲܚܡܹ ܐ‬ .̇‫ܠܵܗ‬ image of your Being. Let not the promise of
your words be falsified on account of our
ܼ‫ܫܘܼܠܵܡܵܐ܇ ܬܢܝ‬
evil, because we ruined your establishment.
28
But my Lord, pour your mercy abundantly
‫ ܐܲܢ݇ܬ̇ ܝܵܕ ܲܥ ܐܲܢ݇ܬ̇ ܡܵܘܬܲܒ݂ܝ‬4. on us all, as your grace is accustomed to.

.‫ܘܲܡܩܵܡܝ‬
‫ܝܲܕܥܲܬ̇ ܐܘܿ ܡܵܪܝ ܕܣܲ ܓ ܼܝ‬
‫ ܘܝܵܕܥܝܼܢܲܢ ܡܵܪܝ‬.‫ܥ ܵܘܠܲܢ‬ 6. Sailors in ships.
.‫ܪ̈ܲܚܡܲܝܟ‬ ‫ܕܣܲ ܓܝܼܐܝܼܢ‬ Like merchants in the sea, we journeying
‫ܘܐܸܢܗ݀ܘ ܕܪ̈ܲܚܡܲܝܟ ܠܵܐ‬ in this passing world. When we are about to
‫ ܟܒܲܪ ܕܹܝܢ‬.ܼ ‫ܢܦܝܼܣܘܼܢܵܟ‬ depart from it, those who carry rejoice and
‫ ܠܵܐ‬.‫ܫܬܲܢ‬ ܵ ܼ̈‫ܣܲ ܦܢܲܢ ܡܸ ܛܠ ܒܝ‬ those who are empty handed sigh. Blessed
‫ ܠܵܐ ܬܲܪܦܸܐ‬.‫ܡܵܪܝ ܠܵܐ ܡܵܪܝ‬ is the one who has prepared himself the
treasure of life, which is kept for him on the
ܼ ‫ ܕܦܲܓܼܪܵܟ ܘܲܕܡܵܟ‬.‫ܒܲܢ ܐܝܼܕܲܝ̈ܵܐ‬
day of judgment.
.‫ܐܵܘܟ ܸ̇ܠܬ ܵܢ‬
݂ ‫ ܓܒܲܠܬ ܵܢܝ ܘܣܵ ܡܬ̇ ܥܠܲܝ ܐܝܼܕ ܵܟ‬5
‫ܒܪܲܝܬ ܵܢ‬ ݂‫ܒܪܵܫܝܼܬ‬ 7. The princess stood up with glory.
‫ܩܪܲܝܬܲܢ‬ ݂ ‫ܘܒ݂ܛܲܒ̇ܘܼܬ ܵܟ‬ ܲ The church resembles a young dove, which
‫ܘܨܲܠܡܵܐ‬ ܼ ‫ܒܲܫܡܵܟ‬ built its nest on the holy altar. The cursed
‫ ܠܵܐ ܢܸܬ̇ܕ ܲܓܲܠ‬.݂ ‫ܕܐܝܼܬ݂ܘܼܬ݂ܵܟ‬ serpent rushed at her to tear up her nest and
‫ܫܘܼܘܕ ܵܝ ܡܸ ܠܲܝ̈ܟ ܒܥ ܸܠܲܬ‬ destroy her chicks. Do not my Lord, do not
.ܼ ‫ܥ ܵܘܠܲܢ ܕ ܲܣܬܲܪܢ ܬܘܼܩܵܢܵܟ‬ my Lord abandon her, for she was bought
‫ܐܸܠܵܐ ܡܵܪܝ ܐܲܫܦܲܥ ܪ̈ܲܚܡܲܝܟ‬ by your living blood.
‫ܥ ܲܠ ܟܠܲܢ܇ ܐܲܝܟ ܼ ܕ ܲܡܥ ܵܕ ܵܐ‬

ܼ ‫ܗܝܼ ܛ ܲܝܒ̇ܘܼܬ݂ܵܟ‬ ݇ 8. Let the earth hear the word of my mouth.
O earth, O earth, hear the word of the Lord

which said to his faithful Church: Behold,
‫ ܢܵܚܬܲـܝ̈ ܝܲܡܵܐ ܒܐܸܠܦܹ̈ܐ‬6 for your sake, I show pity and mercy on the
‫ܐܲܝܟ ܼ ܬܲܓܵܪܹ̈ܐ ܕܲܒ݂ܓܼܵܘ ܝܲܡܵܐ‬ whole world. If the sinners repent and come
29
‫ܵܪܕܹܝܢܲܢ ܒܹܗ ܒܗܵܢ ܥ ܵܠܡܵܐ‬ to me, I show mercy upon them.
‫ ܘܡܵܐ ܕܡܲܛܝܼܢܲܢ‬.‫ܕܥܵܒܲܪ‬ 9. Let your mercy soon precede us.
‫ ܕ ܲܛܥܝܼܢ‬.‫ܕܢ ܸܚܙܘܿܩ ܡܸ ܢ ܹܗ‬ If a servant sins against his master, he goes

.‫ܚܵܕܹܐ ܘܕ ܲܣܦܝܼܩ ܡܸ ܬ̇ܬܲܢܲܚ‬ and takes shelter in the mercy of his master.
݂‫ܘܛܘܼܒܵܘܗܝ ܠܐܲܝܢܵܐ ܕܛܲܝܸܒ‬ And by prayer and supplication the master
‫ܡܬ݂ ܚܲܝܹ̈ܐ ܕ ܲܠܝܘܿܡ‬ ܲ ܼ‫ܠ ܹܗ ܣܝ‬ pardons the offence of his servant. And our
Lord, let your mercy precede us who have
.‫ܕܝܼܢܵܐ ܢܛܝܼܪܵܐ ܠ ܹܗ‬
taken shelter in your cross.
ܲ ܵ‫ ܒ ܲ ݇ܪܬ݂ ܡܲܠܟ ܵܐ ܒܫܘܼܒ݂ܚܵܐ ܩ‬7

݀‫ܡܬ‬ 10. Do not expel me from your presence
‫ܕ ܵܡܝܵܐ ܥ ܹܕܬ ܵܐ ܠܝܵܘܢܵܐ‬ In the last days when the deeds of all are
ܸ ݀‫ܫܒܲܪܬ݂ ܵܐ ܕܲܒ݂ܢܵܬ‬
‫ܩܢܵܗ̇ ܥ ܲܠ‬ examined before you O compassionate one,
‫ܘܲܓܙ ܲܡ‬ .‫ܡܲܕܒܲܚܩܘܼܕܫܵܐ‬ my Lord, do not expel from your presence,
‫ܠܝܼܛ ܵܐ‬ ‫ܚܸܘܝܵܐ‬ ̇‫ܥܠ ܹܝܗ‬ those who confessed your holy name;
Father Son and Holy Spirit the Paraclete,
‫ܩܢܵܗ̇ ܘܢܵܘܒܸ̇ܕ‬ ܸ ‫ܕܢ ܸܥܩܘܿܪ‬
save us and protect our souls.
‫ ܠܵܐ ܡܵܪܝ ܠܵܐ‬.̇‫ܦܲܪ̈ܘܼܓ ܹܗܝ‬
̇‫ ܠܵܐ ܬܲܪܦܸܐ ܒܵܗ‬.‫ܡܵܪܝ‬
‫ܕܒܲܕܡܵܟ ܼ ܚܲܝܵܐ‬ .‫ܐܝܼܕܲܝ̈ܵܐ‬
11. And he said: Men repent.
.݀‫ܐܸܙܕܲܒ݂ܢܲܬ‬
Jonas preached among the Ninevites
‫ ܬܸܫܡܲܥ ܐܲܪܥ ܵܐ ܡܹ ܐܡܪܹܗ ܕܦܘܼܡܝ‬8 painful words: Repent on your debts. And
‫ܫܡܲܥܝ‬ ‫ܐܲܪܥ ܵܐ‬ ‫ܐܲܪܥ ܵܐ‬ they determined a fast and put on sack
‫ܦܸܬ݂ܓܵܡܹ ܗ ܕܡܵܪܝܵܐ ܕܐܸܡܲܪ‬ cloth. Children and lambs weaned from
.‫ܡܗܲ ܝܡܲܢܬ݂ܵܐ‬ ‫ܠܥ ܹܕܬܹ̇ܗ‬ milk. O my brothers, let us beg mercy from
‫ܕܡܸ ܛܠܵܬܹܟ ݂ܝ ܗܵܐ ܥܵܒܹܕܢܵܐ‬ our Lord, for, God is merciful.
̇‫ܚܢܵܢܵܐ ܘܪ̈ܲܚܡܹ ܐ ܥ ܲܠ ܟܠܵܗ‬ 12. Just and upright.
‫ ܘܐܸܢܗ݀ܘ ܕܬ݂ ܵܝܒ̇ܝܼܢ‬.‫ܒܪܝܼܬ݂ ܵܐ‬ Daniel fasted in the land of Babel; Ananias
30
‫ ܥܵܒܹܕ‬.‫ܚܲܛܵܝܹ̈ܐ ܘܐܵܬܹ̇ܝܢ ܨܹܐܕ ܲܝ‬ and companions in the land of the
.‫ܐ݇ܢܵܐ ܥܠܲܝܗܘܿܢ ܪ̈ܲܚܡܹ ܐ‬ Chaldeans and closed the mouth of lions
‫ ܒܲܥܓܲܠ ܢܩܲܕܡܘܼܢܵܢ ܪ̈ܲܚܡܲܝܟ‬9 and put out the power of burning fire. The
fast of our Lord closed the mouth of Satan
‫ܐܸܢܗ݀ܘ ܕܡܲܣܟ ܸܠ ܥܲܒ݂ܕ ܵܐ‬
and put the adversary to shame.
‫ܡܪܹܗ ܐܲܙܹܠ‬ܵ ‫ܡܪܹܗ ܒܪ̈ܲܚܡܹ ܐ ܕ‬ ܵ ‫ܒ‬
‫ܘܒ݂ܒܵܥܘܼܬ݂ܵܐ‬
13. Lord chastise me severely but he do not
ܲ .‫ܘܡܸ ܬ݂ܓܵܘܲܣ‬ deliver me to death.
‫ܡܪܵܐ‬ ܵ ‫ܫܒܹ̇ܩ‬ ܵ ‫ܫܦ̮ܬ ܵܐ‬
ܲ ݂ ‫ܘܒ݂ܬܲܟ‬ ܲ Our Lord, you chastised us because of your
‫ ܘܲܚܢܲܢ‬.‫ܣܲ ܟ ݂ܠܘܼܬ݂ ܵܐ ܕܥܲܒ݂ܕܹܗ‬ mercy so that we may grow and my Lord
ܼ ‫ܕܒܲܨܠܝܼܒ݂ܵܟ‬ ‫ܡܪܲܢ‬
ܵ you may be praised. Do not get angry my
‫ܒܲܥܓܲܠ‬ .‫ܐܸܬ݂ܓܵܘܲܣܢܲܢ‬ Lord, because of our iniquity. For, you are
.‫ܢܩܲܕܡܘܼܢܵܢ ܪ̈ܲܚܡܲܝܟ‬ compassionate and you do not get angry

forever, but my Lord, pour forth your
‫ ܠܵܐ ܬܸܫܕܹܝܢܝ ܡܼ ܢ ܩܕܵܡܲܝܟ‬10 mercy on us all, by the mercy of your
‫ܡܵܐ‬ ‫ܐ݇ܚ ܵܪ̈ܝܹܐ‬ ‫ܒܙܲܒ݂ܢܹ̈ܐ‬ beloved Son.
‫ܒ݂ܵܕܹܐ‬
̈ ‫ܥ‬ ‫ܕܡܸ ܬ݂ܒܲܚܪܝܼܢ‬ 14. Then they will speak among the gentiles.
.‫ܕܟ ݂ܠܢܵܫ ܩܕܵܡܲܝܟ ܚܲܢܵܢܵܐ‬ Blessed are you Mary among all
‫ܠܵܐ ܡܵܪܝ ܬܸܫܕܸܐ ܡ ݂ـܢ ܩܕ ܵܡ‬ generations. Blessed are you: The heaven
‫ ܠܐܲܝܠ ܹܝܢ ܕܐܵܘܕܝܼܘ‬.‫ܐܲܦܲܝ̈ܟ‬ with earth shall cry out. For, from your
‫ܘܒ݂ܪܵܐ‬ ܲ ‫ ܐܲܒ݂ܵܐ‬.‫ܒܲܫܡܵܟ ܼ ܩܲܕܝܼܫܵܐ‬ womb the light shone forth for us by which
.‫ܘܪܘܼܚܩܘܼܕܫܵܐ ܦܵܪܲܩܠ ܹܝܛ ܵܐ‬ the error of darkness was dispelled. Let
your prayer always be for our souls a high
.‫ܫ̈ܬܲܢ‬
ܵ ̮‫ܢܦ‬ܲ ‫ܦ ܵܪܘܿܩܲܢ ܘܢܲܛ ܲܪ‬
insuperable fortress.
15. Their good news spread in the entire earth.

‫ ܘܐܸܡܲܪ ܕܬ݂ܘܼܒ݂ ܒܢܲܝܢܵܫܵܐ‬11
‫ܐܲܟ݂ܪܸܙ ܝܵܘܢܵܢ ܒܹܝܬ݂ ܢܝܼܢܘܵܝܹ̈ܐ‬ The apostles preached the gospel of Christ
in all the boundaries of the whole earth.
‫ܩܵܠܹ̈ܐ ܚܢܝܼ̈ܓ ܹܐ ܕܬ݂ܘܼܒ݂ܘ ܡܼ ܢ‬ And like fountains, they shed life and gave
‫ ܘܲܓ݂ܙ ܲܪܘ ܨܵܘܡܵܐ‬.‫ܚܵܘܒܲܝ̈ܟ̇ܘܿܢ‬ drink to the souls of men. And behold, they
31
‫ ܘܲܚܣܲ ܠܘ‬.‫ܘܲܠܒܸܫܘ ܣܲ ܩܹ̈ܐ‬ enjoy the heavenly bliss which eye has not
.‫ܛܠܵܝܹ̈ܐ ܘܐܸܡܪܹ̈ܐ ܡܼ ܢ ܚܲܠܒ݂ܵܐ‬ seen, as is written.
‫ܘܲܚܢܲܢ ܐܲܚܲܝ̈ ܢܸܒ݂ܥ ܸܐ ܪ̈ܲܚܡܹ ܐ‬ 16. In heaven and on the earth.
ܼ‫ܗܘ‬݇ ‫ܡܢܵܐ‬ܵ ‫ ܕ ܲܡܪܲܚ‬.‫ܡܪܲܢ‬ ܵ ‫ܡܼ ܢ‬ Behold, our holy father, your memory is
.‫ܐܲܠܵܗܵܐ‬ marked with the saints in the Church. And

among the heavenly choirs, your soul lives
‫ܘܬ݂ܪܝܼܨܵܐ‬
ܲ ‫ ܙ ܲܕܝܼܩܵܐ‬12 and sings glory. Pray for us so that on that
.‫ܨܵܡ ܕ ܵܢܝܼܐܹܝܠ ܒܲܪܥ ܵܐ ܕܒ݂ܵܒܹܠ‬ day of retribution we may be participants in
‫ܕܒܹܝܬ݂ ܚܲܢܲܢܝܵܐ ܒܐܲܪܥ ܵܐ‬ your glory.
‫ ܘܣܲ ܟ ܲܪ ܦܘܼܡܵܐ‬.‫ܕܟ ܲܠܕܵܝܹ̈ܐ‬

‫ܕܐܲܪ̈ܝܵܘܵܬ ܵܐ ܘܕܲܥ ܸܟ ݂ܘ ܚܲܝܠܵܐ‬ 17. šabbaḥ :
‫ ܨܵܘܡܹ ܗ‬.‫ܕܢܘܼܪܵܐ ܝܵܩܹܕܬ ܵܐ‬ Elijah cried to you at the time of anger and
‫ܡܪܲܢ ܕ ܲܟܪܹܗ ܠܦܘܼܡܹ ܗ‬ ܵ ‫ܕ‬ you answered him, my Lord, with mercy
‫ܘܐܲܒ݂ܗ̱ܬܹܗ‬ .‫ܕܣܵ ܛܵܢܵܐ‬ and compassion. The martyrs cried to you

in their affliction and you delivered them
.‫ܠܲܒ݂ܥ ܸܠܕܲܪܵܐ‬ from their persecutors. Behold the church
‫ ܡܸ ܪܕ ܵܐ ܪܕ ܵܢܝ ܡܵܪܝܵܐ ܘܲܠܡܵܘܬ ܵܐ‬13 saved by your cross cries to you; have
.‫ܠܵܐ ܐܲܫܠ̱ܡܲܢܝ‬ mercy on her and her children.
‫ܡܸ ܛܠ‬ ‫ܡܪܲܢ‬

ܵ ‫ܪܕ ܲܝܬܲܢ‬ 18. Our God, our strong shelter: Men, until
݂‫ ܕ ܲܚܢܲܢ ܢ ܹܐ ܲܪܒ‬.‫ܪ̈ܚܡܲܝܟ‬ when?: It is the time and the hour, henceforth, to
‫ ܠܵܐ‬.‫ܘܐܲܢ݇ܬ̇ ܡܵܪܝ ܬܸܫܬܲܒܲܚ‬

wake up from our sleep.: Let the sinner abandon
his way and the wicked man his design/thought.
‫ܡܵܪܝ ܬܸܪܓܲܙ ܡܸ ܛܠ ܥ ܵܘܠܲܢ‬ It is time to repent on our iniquity and
‫ܕܐܲܢ݇ܬ̇ ܚܲܢܵܢܵܐ ܐܢ݇ܬ̇ ܘܠܵܐ‬ sorry about the multitude of our evils. For,
‫ ܐܸܠܵܐ‬.̇‫ܡܬ݂ܘܿܡ ܵܪܓܹ̇ܙ ܐܲܢ݇ܬ‬ our sins have woken up against us for our
‫ܪܲܚܡܲܝܟ ܥ ܲܠ‬ ̈ ‫ܡܵܪܝ ܐܲܫܦܲܥ‬ destruction. And justice flashes like a sword
‫ ܒܪ̈ܲܚܡܵܘܗܝ ܕܲܒ݂ܪܵܟ‬.‫ܟܠܲܢ‬ and threatens to blot us from the earth,
.‫ܚܲܒܝܼܒܵܐ‬ through sudden death, with wars and news
32
full of pain. Let us henceforth, turn to

repentance that we may lead a tranquil and
‫ ܗܵܝܕܹܝܢ ܢ ܹܐܡܪܘܼܢ ܒܹܝܬ݂ ܥ ܲܡܡܹ̈ܐ‬14 peaceful life and find mercy in the day of
‫ܛܘܼܒܲܝܟܝ ܡܲܪܝܲܡ ܡܼ ܢ ܟܠ‬ judgement. (Repeat)
‫ ܘܛܘܼܒܲܝܟ̇ܝ ܢ ܸܩܥܘܿܢ‬.‫ܫܪ̈ܒ݂ܵܢ‬ ܲ
‫ ܕܡܼ ܢ ܓܵܘ‬.‫ܡܝ̈ܵܐ ܥ ܲܡ ܐܲܪܥ ܵܐ‬ ܲ ‫ܫ‬ 19. What will I repay to Lord for all his rewards
‫ܥܘܼܒܹ̇ܟ ݂ܝ ܕܢܲܚ ܠܲܢ ܢܘܼܗܪܵܐ‬ on me?
‫ܕܒܹܗ ܐܸܫܬܲܪܝܲܬ݀ ܛܘܼܥܝܲܝ‬ I loved capital and interest. Anything from

‫ܨܠܘܿܬܹܟ ݂ܝ‬ .‫ܕܚܸܫܘܿܟ ݂ ܵܐ‬ my debts I did not repay. For, short is the
‫ܫ̈ܬ݂ܲܢ ܒܟ ݂ܠ‬ ܵ ̮‫ܬܸܗܘܸܐ ܠܢܲܦ‬ measure of my years and my sins are many.
‫ܥ ܸܕ ܵܢܝܼ̈ܢ ܫܘܼܪܵܐ ܵܪܡܵܐ ܕܠܵܐ‬ My life became short and my offences

increased. My days have left me and my
‫ܡܸ ܬܚܣܸܢ‬ sins have seized me and bring me to the
݀‫ܢ ܸܦܩܲܬ‬ ‫ܐܲܪܥ ܵܐ‬ ‫ܒܟ ݂ܠܵܐ‬ .15 door of your judgment. O my Lord, give me
‫ܣܒܲܪܬ݂ܗܘܿܢ‬ occasion for repentance that I may repay a
‫ܦ̈ܐ ܕܐܲܪܥ ܵܐ‬ ܹ ‫ܒܟ ݂ܠܗܘܿܢ ܣܵ ܘ‬ little of my debts before the day of your
‫ܟܠܵܗ̇ ܐܲܟ݂ܪܸܙܘ ܫܠܝܼܚܹ̈ܐ‬ revelation shines and you demand account

from my hands.
ܼ ‫ ܘܐܲܝܟ‬.‫ܣܒܲܪܬܹܗ ܕ ܲܡܫܝܼܚܵܐ‬
‫ܡܒ̇ܘܼܥܹ̈ܐ ܐܲܪܕܝܼܘ ܚܲܝܹ̈ܐ‬ ܲ
‫ܫܬ݂ܵܐ‬ܵ ̮‫ܠܢܲܦ‬ ‫ܘܐܲܫܩܝܼܘ‬
‫ܘܗܵܐ‬ .‫ܕܲܒ݂ܢܲܝ̈ܢܵܫܵܐ‬ 20. O God save me by your name.
‫ܒܗܵܢܘܿܢ‬ ‫ܡܸ ܬ݂ܒܲܣܡܝܼܢ‬ King Christ, I call for help against the devil
who with shameful lusts soaked me. I
‫ ܕܥ ܲܝܢܵܐ ܠܵܐ‬.‫ܡܝܵܢܹ̈ܐ‬ ܲ ‫ܛܘܼܒܹ̈ܐ ܫ‬ slipped and fell into his net and by the
݂‫ܚܙܵܬ݀ ܐܲܝܟ ܼ ܕ ܲܟ݂ܬ݂ܝܼܒ‬ passions of the body spread snares for me
‫ܡܝܵܐ ܘܒ݂ܐܲܪܥ ܵܐ‬
ܲ ‫ ܒܲܫ‬.16 and caught me. And he strangled me with
‫ܗܵܐ ܒܓܼܵܘ ܥ ܹܕܬ ܵܐ ܥ ܲܡ‬ his perdition and without mercy sprinkled
‫ܩܲܕܝܼܫܹ ̈ܐ ܪܫܝܼܡ ܕܘܼܟ ݂ ܵܪܢܵܟ‬ me with his filth. Henceforth I pray to you
33
݂‫ ܘܒܲܝܢܵܬ‬.‫ܐܲܒ݂ܘܼܢ ܩܲܕܝܼܫܵܐ‬ with sigh: I beseech: Save me from him,
‫ܡܝܵܢܹ̈ܐ ܡܕ ܲܝܪܵܐ‬ ܲ ‫ܓܘܼܕܹ̈ܐ ܕ ܲܫ‬ and convert me and have mercy on me.
.‫ܢܲܦ̮ܫܵܟ ܼ ܘܙ ܵܡܪܵܐ ܬܸܫܒ̇ܘܿܚܬ ܵܐ‬

‫ܐܲܦܝܼܣ ܚܠܵܦܲܝܢ ܕܲܒ݂ܗܵܘ‬ 21. They act with justice and truth.
‫ ܢ ܸܗܘܸܐ‬.‫ܝܵܘܡܵܐ ܕܦܘܼܪܥܵܢܵܐ‬ The temples of the holy martyrs are
.‫ܒܫܘܼܒ݂ܚܵܟ ܼ ܫܘܵܬܵܦܹ̈ܐ‬ harbours of confidence and also fountains

of spiritual drink. King Christ, make us all
‫ܫܒܲܚ‬
ܲ .17 worthy so that we may take shelter always
‫ܩܪܵܟ ܼ ܐܹܠܝܼܵܐ ܒܲܙܒܲܢ ܪܘܼܓ݂ܙ ܵܐ‬ in their bones and we may receive by their
‫ܘܲܥܢܲܝܬ ܵܝܗܝ ܡܵܪܝ ܒܪ̈ܲܚܡܹ ܐ‬ supplication provisions of help and
‫ ܩܪܵܐܘܼܟ ܼ ܣܵ ܗܕܹ̈ܐ‬.‫ܘܲܚܢܵܢܵܐ‬ salvation that we may travel in the sea of

the world with great peace, without fear.
̇‫ ܘܦܲܨܝܼܬ‬.‫ܒܐܘܼܠܨܵܢܲܝ̈ܗܘܿܢ‬
.‫ܐܸܢܘܿܢ ܡܼ ܢ ܪ̈ܵܕܘܿܦܲܝܗܘܿܢ‬
ܼ ‫ܘܗܵܐ ܩܵܪܝܵܐ ܠܵܟ ܼ ܥ ܹܕܬ ܵܟ‬
‫ ܲܪܚܸܡ‬.ܼ ‫ܦܪܝܼܩܲܬ̇ ܒܲܨܠܝܼܒ݂ܵܟ‬ 22. O Just, praise the Lord.
̇‫ܥܠ ܹܝܗ̇ ܘܥ ܲܠ ܝܲܠ ܹܕܝ̈ܗ‬ Apostles of the king Christ, reconcilers of

those who are cast into vexing wars,
‫ ܐܲܠܵܗܲ ܢ‬.ܼ ‫ܒܫܘܼܪܵܝ܇ ܕܪܸܚܡܹ ܬ݂ ܢܵܡܘܿܣܵ ܟ‬18 servants of those who journey in the
‫ܒܹܝܬ݂ܓܵܘܣܲ ܢ ܥ ܲܫܝܼܢܵܐ܇ ܒܢܲܝ̈ܢܵܫܵܐ‬ struggles, be a great shelter to those who
ܼ ‫ܗܘ‬݇ ‫ ܙܲܒ݂ܢܵܐ‬.‫ ܨܘܼܪܬ ܵܐ‬.‫ܡܬ݂ܝ‬ ܲ ܸ‫ܥܕܲܡܵܐ ܠܐ‬ are oppressed. Angels and men are today
‫ܗܝܼ ܡܸ ܟ ܹܝܠ ܕܢܸܬ̇ܬ̇ܥܝܼܪ‬ ݇ ‫ܘܫܵܥܬ݂ ܵܐ‬ filled with joy in your commemoration. O
‫ܡܼ ܢ ܫܸܢܬܲܢ܇ ܢ ܸܫܒܘܿܩ ܚܲܛܵܝܵܐ‬
blessed, intercede for us all so that by your
‫ܥܵܘܵܠܵܐ‬ ‫ܘܓܲܒ݂ܪܵܐ‬ ‫ܐܘܼܪܚܹܗ‬
prayer, we may receive pardon.
.‫ܬܲܪܥܝܼܬܹܗ‬
‫ܗܘܼ ܕ ܲܢܬ݂ܘܼܒ݂ ܡܼ ܢ‬
݇ ‫ܙܲܒ݂ܢܵܐ‬
‫ ܘܢܸܬ̇ܬ̇ܘܸܐ ܥ ܲܠ‬.‫ܥ ܵܘܠܲܢ‬ 23. Bind our feasts with chains.
.‫ܫܬܲܢ‬
ܵ ܼ̈‫ܕܒ݂ܝ‬ ‫ܣܘܿܓ݂ܵܐܐ‬ On the feast of perfect men let us be
adorned by the deeds of their virtue and let
‫ܚܛ ܵܗܲ ܝ̈ܢ ܓ ܹܝܪ ܐܸܬ̇ܬ̇ܥܝܼܪܘ‬
34
.‫ܠܲܡܚܲܒܵܠܘܼܬܲܢ‬ ‫ܥܠܲܝܢ‬ us be children and heirs of their faith, which
‫ܘܟ ܹܐܢܘܼܬ ܵܐ ܐܲܝܟ ܼ ܣܲ ܝܦ ܵܐ‬ is the foundation and pillar of truth, which
‫ ܘܲܠܚܝܼܡܵܐ ܠܲܢ‬.‫ܡܒ݂ܪ̱ܩܵܐ‬ ܲ is neither shaken nor overpowered by those

who stand against it and desire to hide it.
‫ ܒܝܲܕ‬.‫ܕܬܸܥܛ ܹܝܢ ܡܼ ܢ ܐܲܪܥ ܵܐ‬ Christ its planter, is true and faithful in
‫ܕܡܼ ܢ‬ ‫ܚܛܝܼܦ ܵܐ‬ ‫ܡܵܘܬ ܵܐ‬ heaven and on earth.
‫ܘܒ݂ܛܸܒܹ̈ܐ‬ܲ ‫ ܒܲܩ ܵܪ̈ܒܹܐ‬.‫ܫܸܠܝܵܐ‬
‫ ܢܸܬ݂ܦܢ ܸܐ‬.‫ܕ ܲܡܠ ܹܝܢ ܚܲܫܵܐ‬ 24. I will speak peace to you
.‫ܡܸ ܟ ܹܝܠ ܟܠܲܢ ܠܲܬ݂ܝܵܒ݂ܘܼܬ݂ܵܐ‬ Peace to the faithful people. Peace to holy
‫ܕܥܘܼܡܪܵܐ ܫܲܠܝܵܐ ܘܢܝܼܚܵܐ‬ priests. Praise and honour to Christ the
‫ ܘܢ ܸܫܟ ܲܚ ܪ̈ܚܡܹ ܐ‬.‫ܢ ܸܥܡܲܪ‬ chief of shepherds. For, the cross has ruled
.ܼ‫ܒܝܘܿܡ ܕܝܼܢܵܐ܇ ܬܢܝ‬ over the whole universe. The cross
appointed you chief of his flock. Raise your
‫ܡܢܵܐ ܐܸܦܪܘܿܥ ܠܡܵܪܝܵܐ ܕܟ ݂ܠܗܘܿܢ‬
ܵ . 19
eyes to Christ honourable and holy priests
.‫ܦܘܼܪ̈ܥܵܢܵܘܗܝ ܥܠܲܝ‬
and with painful tears pray to Christ: Our
.‫ܒܬ݂ ܩܲܪܢܵܐ ܘܪܸܒ̇ܝܼܬ݂ܵܐ‬ ܹ ܵ‫ܚ‬ Lord, protect your Church which is
‫ܘܡܸ ܕܸܡ ܡܼ ܢ ܚܵܘܒܲܝ̈ ܠܵܐ‬ entrusted to us in your mercy.
‫ܗܝܼ ܓ ܹܝܪ‬ ݇ ‫ ܟ ܵܪܝܵܐ‬.݂‫ܦܸܪܥܹܬ‬
̈‫ܕ ܲܫܢܲܝ‬ ‫ܡܫܘܼܚܬ ܵܐ‬
‫ ܙܥ ܲܪܘ‬.̈‫ܘܐܲܪܝܼܟ݂ܝܼܢ ܚܵܘܒܲܝ‬
25. I will exalt you my Lord, the king. Christ our
.‫ܚܲܝܲܝ̈ ܘܝܼܪܸܒ݂ ܣܲ ܟ݂̈ܠ̱ܘܵܬ݂ܝ‬ saviour, be a fortress to your flock from
̈‫ܫܒ݂ܩܘܼܢܝ ܘܲܚܛ ܵܗܲ ܝ‬ ܲ ̈‫ܡܝ‬ܲ ‫ܝܵܘ‬ greedy wolves, lest they should destroy
‫ܘܲܠܬܲܪܥ ܵܐ‬ .‫ܠܲܒ݂ܟܘܼܢܝ‬ your sheep. For you, in your compassion,
ܼ‫ ܗܲ ܒ݂ܠܝ‬.ܼ‫ܕܕܝܼܢܵܟ ܼ ܡܲܝܬܹܝܢ ܠܝ‬ silence their voices lest they should preach
.‫ܡܵܪܝ ܐܲܬ݂ܪܵܐ ܠܲܬ݂ܝܵܒܘܼܬ݂ܵܐ‬ in your Church the dirt of the deceiver.

You, my Lord, in your mercy strengthen
‫ܡܼ ܢ‬ ‫ܩܲܠܝܼܠ‬ ‫ܕܐܸܦܪܘܿܥ‬
your adorers to preach in your Church your
‫ ܥ ܲܕܠܵܐ ܕܵܢܲܚ‬.‫ܚܲܝܵܒ݂ܘܼܬܝ‬ true doctrine and by the prayers of priests
35
̇‫ ܘܬ݂ܵܒ݂ܥܲܬ‬.ܼ ‫ܝܘܿܡ ܓ ܸܠܝܵܢܵܟ‬ and doctors save your people who trust in
.‫ܒܐܝܼܕܲܝ̈ ܚܘܼܫܒܵܢܵܐ‬ you, to praise you.
26. Those who stand in the house of the Lord
during nights. Those who were adorned by

the spiritual labours, prepare for them a
‫ ܐܲܠܵܗܵܐ ܒܲܫܡܵܟ ܼ ܦܪܘܿܩܲܝܢܝ‬.20
chamber, not made by hands, which is
‫ܒܓܼܵܢܲܝܟ ܡܲܠܟ ܵܐ ܡܫܝܼܚܵܐ‬ prepared from the beginning forever.
‫ܒܝܼܫܵܐ‬ ‫ܥ ܲܠ‬ .‫ܩܵܪܹܝܢܵܐ‬ Again, it will not pass. They shall be
‫ܫܟ݂ܝܼ ܵܪ̈ܬ ܵܐ‬ ‫ܕܒܲܪ̈ܓܝܼܓܼܵܬ݂ ܵܐ‬ clothed with brightness, splendour and
݂‫ܕ ܲܙܠܲܚ ܠܝܼ ܫܸܪܥܹܬ݂ ܘܢ ܸܦܠܹܬ‬ glory. They will receive liberty from
‫ܘܒ݂ܝܲܕ ܚܲܫܹ ̈ܐ‬ ܲ .‫ܒܲܡܨܝܼܕܬܹ̇ܗ‬ destruction and bliss which has not entered
ܼ‫ܕܦܲܓܼܪܵܐ ܦܲܚܹ̈ܐ ܨܠܵܐ ܠܝ‬ to the heart of man. With the heavenly
assemblies they shall inherit a crown, which
‫ܘܚܲܢܩܲܢܝ‬ .‫ܘܨܵܕ ܲܢܝ‬ the Holy Spirit will weave and place on
‫ ܘܲܕܠܵܐ ܚܵܘܣܵ ܢ‬.‫ܒܐܲܒ݂ܕܵܢ ܹܗ‬ their heads. O our Lord, make us worthy to
‫ܘܡܸ ܟܹ̇ܝܠ‬.‫ܦܲܠܦܠܲܢܝ ܒܲܣܝܵܢ ܹܐ‬ enjoy with them.
ܼ ‫ܠܵܟ‬ ‫ܐ݇ܢܵܐ‬ ‫ܡܸ ܬ݂ܟܲܫܲܦ‬ 27. I said that I will keep my way and not sin by
‫ ܦܪܘܿܩܲܝܢܝ ܡܸ ܢ ܹܗ‬.‫ܒܲܚܢܲܓ݂ܬ݂ ܵܐ‬ my tongue. Transitory world, by your
‫ܒܵܥܹܢܵܐ ܘܐܲܦܢܵܢܝ ܘܐܸܬ݂ ܲܪܚܲܡ‬ Lordship I fell down. I earned much
.‫ܥܠܲܝ‬ repentance for I saw my life perishing. And

I said: Woe to me for I am devoid of
repentance. I offer you the prayer of
‫ܒܙ ܲܕܝܼܩܘܼܬ݂ ܵܐ‬ ‫ܥܒܝܼܕܝܼܢ‬ .21
sinners. O my Lord, have pity on me.
.‫ܘܒ݂ܩܘܼܫܬ ܵܐ‬ܲ
‫ܗܲ ܝܟܠܹ̈ܐ ܕܣܵ ܗܕܹ̈ܐ ܩܲܕܝܼܫܹ ̈ܐ‬
‫ܕܬ݂ܘܼܟ ݂ܠܵܢܵܐ‬ ‫ܠܡܹ ܐܢܹ̈ܐ‬ 28. Our God is our strong shelter. Our Lord, I
‫ ܐܵܦ ܡܲܒܘܼܥܹ̈ܐ‬.‫ܐܝܼܬܲܝܗܘܿܢ‬ have hastened to your shelter that I may

take refuge against the devil who has
‫ ܐܲܫܘܵܐ‬.‫ܕܫܸܩܝܵܐ ܪܘܼܚܵܢܵܐ‬ captivated me repeatedly. For, I sinned and
.‫ܠܟ ݂ܠܲܢ ܡܲܠܟ ܵܐ ܡܫܝܼܚܵܐ‬ offended you, and I wept and said: My
36
‫ܢ ܸܬܓܵܘܲܣ‬ ‫ܕܲܒ݂ܓܲܪ̈ܡܲܝܗܘܿܢ‬ Lord, pardon me my debts that I may obtain
‫ ܘܲܙܘܵܕܹ̈ܐ‬.‫ܒܟ ݂ܠ ܥ ܸܕܵܢ̈ܝܼܢ‬ mercy. I shed painful tears to you my Lord;

my Lord, have pity on me.
‫ܘܲܕܦܘܼܪܩܵܢܵܐ‬ ‫ܕܥܘܼܕ ܵܪܢܵܐ‬
.݂‫ܒܝܲܕ ܒܵܥܘܼܬ݂ܗܘܿܢ ܢ ܸܣܲ ܒ‬ 29. Šabbah : O Lord of all, your servants
who are afflicted, knock at the door of your
.‫ܕܲܒ݂ܓܸܵܘ ܝܲܡܹ ܗ ܕܥ ܵܠܡܵܐ‬
mercy, while praying to your Lordship that
‫ܒܫܲܝܢܵܐ ܲܪܒܵܐ ܢ ܸܪܕܸܐ ܕܠܵܐ‬ your grace may have pity on them. Yes, O
.‫ܩܸܢܛ ܵܐ‬ my Lord, open the door to our prayer. O
compassionate one, may our petition be
‫ܫܒܲܚ ܙ ܲܕܝܼܩܹ̈ܐ ܠܡܵܪܝܵܐ‬
ܲ .22 received before you. For behold, our hands
‫ܕܡܲܠܟ ܵܐ‬ ‫ܫܠܝܼܚܵܘ̈ܗܝ‬ and heart are extended to heaven. Let your
‫ܡܫܝܼܚܵܐ ܡܪ̈ܲܥܝܵܢ ܹܐ ܕܐܲܝܠ ܹܝܢ‬ command and remove destruction from us.
.‫ܒܲܩ ܵܪ̈ܒܹܐ‬ ‫ܕ ܲܪܡܹ ܝܢ‬ Mingle our chastisement with mercy and
clemency, Lord, who loves the repentant.
‫ܕܐܲܝܠ ܹܝܢ‬ ‫ܘܲܡܢܝܼܚܵܢܹ̈ܐ‬ My Lord, you know our weakness and our
‫ ܗܘ݀ܵܘ‬.‫ܕ ܵܪܕܹܝܢ ܒܬܲܟ݂ܬ̇ܘܼܫܹ̈ܐ‬ subjection to passions. If your help does not
‫ܒܹܝܬ݂ ܓܵܘܣܵ ܐ ܲܪܒܵܐ ܠܐܲܝܠ ܹܝܢ‬ come upon us we have no hope nor shelter.
‫ܡܲܠܲܐܟܹ̈ܐ‬ .‫ܕܐܲܠܝܼܨܝܼܢ‬ Let your mercy, My Lord which opened the
‫ܚܲܕܘܼܬ݂ܵܐ‬ ‫ܘܒ݂ܢܲܝ̈ܢܵܫܵܐ‬ܲ door to our prayer appease you and have mercy
on us.
‫ܡܢܵܐ‬ ܵ ‫ܝܵܘ‬ ‫ܐܸܬ݂ܡܠܝܼܘ‬
.‫ܒܕܘܼܟ݂ܪܵܢܟ݂ܘܿܢ ܐܘܿ ܛܘܼܒ݂ܵܢܹ̈ܐ‬
Our Lord, Isho, brood over and
‫ ܕܲܒ݂ܝܲܕ‬.‫ܐܲܦܝܼܣܘ ܚܠܵܦ ܟܠܲܢ‬
30. Alam.
indwell right hand of your mercy upon your

݂‫ܢ ܸܣܲ ܒ‬ ‫ܒܵܥܘܼܬ݂ܟ݂ܘܿܢ‬ people and the flock of your pasture, Lord,
.‫ܫܘܼܒ݂ܩܵܢܵܐ‬ your mercy for ever on your adorers. And
don’t expel your handcraft into the hands of
‫ܫܫ̈ܠܵܬ݂ ܵܐ‬
ܸ ‫ ܐܲܣܘܿܪ ܥ ܲܕܥ ܹܕܲܝ̈ܢ ܒ‬.23
evil.
‫ܒܥ ܹܐܕ ܵܐ ܕܐ݇ܢܵܫ̈ܵܐ ܓܡܝܼܪܹ̈ܐ‬
‫ܒܲܥܒ݂ܵܕܹ̈ܐ‬ ݂‫ܢ ܸܨܛܲܒܲܬ‬ 31. Qalṭa : O compassionate one hear our
petition and prayers and give peace and
37
‫ ܘܢ ܸܗܘܸܐ‬.‫ܕ ܲܡܝܲܬ̇ܪܘܼܬ݂ܗܘܿܢ‬ tranquillity to earth as you are accustomed
‫ܘܝܵܪ̈ܘܿܬܹܐ‬ ‫ܒܢܲܝ̈ܵܐ‬ to. Don’t avert the eyes from the request of
our poor self, otherwise our hope which is
‫ܗܵܝ‬ .‫ܕܗܲ ܝܡܵܢܘܼܬ݂ܗܘܿܢ‬
upon you would be succumbed into despair.
‫ܫܬ݂ܐ̱ܣܬ݂ܵܐ‬ܲ ̇‫ܕܐܝܼܬܹܝܗ‬
‫ ܕܠܵܐ‬.‫ܘܥ ܲܡܘܼܕ ܵܐ ܕ ܲܫ ܵܪܪܵܐ‬
‫ ܡܼ ܢ‬.‫ܙ ܵܝܥ ܵܐ ܘܠܵܐ ܡܸ ܬ݂ܚܲܣܢܵܐ‬
32. My heart is ready O God, my heart is ready:
Those who stand in the house of the Lord during
‫ܕܩܵܝܡܝܼܢ‬ ‫ܐܲܝܠ ܹܝܢ‬ nights: We stood up and were ready. Let us be
‫ܘܨܵܒܹ̇ܝܢ‬ ̇‫ܠܩܘܼܒ݂ܠܵܗ‬ prepared with fear and love for the awful
‫ܫܲܪܝܼܪ‬ .̇‫ܕ ܲܢܚܲܦܘܿܢܵܗ‬ mystery of Christ and adorn our souls with
‫ܡܝܵܐ‬ܲ ‫ܒܲܫ‬ ‫ܘܲܡܗܲ ܝܡܲܢ‬ deeds so that by them we may reconcile the
judge of all to have pity on us when he
̇‫ܘܒܲܐܪܥ ܵܐ ܡܫܝܼܚܵܐ ܢܵܨܘܿܒܼܵܗ‬
judges the generations of the world. (Repeat)
‫ܡܠ ܸܠ ܥܠܲܝܟ̇ܝ ܫܠܵܡܵܐ‬

ܲ ‫ ܹܐ‬.24
‫ܠܥܲܡܵܐ‬ ‫ܠ ܹܗ‬ ‫ܫܠܵܡ‬ 33. Come, Let us praise Lord. Come, let us
‫ ܫܠܵܡ ܠܗܘܿܢ‬.‫ܡܗܲ ܝܡܢܵܐ‬ thunder by the voice of praise this day and
offer the living and reasonable (rational)
‫ ܫܘܼܒ݂ܚܵܐ‬.‫ܠܟ ݂ ܵܗܢܹ̈ܐ ܩܲܕܝܼܫܹ̈ܐ‬ sacrifice who had given us the fountain of
̇‫ܲܪܒ‬ ‫ܘܐܝܼܩܵܪܵܐ ܠܲܡܫܝܼܚܵܐ‬ helps. Image of father and the likeness of
‫ ܨܠܝܼܒ݂ܵܐ ܓ ܹܝܪ‬.‫ܪ̈ܵܥܵܘܵܬ݂ ܵܐ‬ His only begotten and elegant temple of
.‫ܬܒܹܝܠ‬ ܹ ̇‫ܐܲܡܠ ܸܟ ܥ ܲܠ ܟܠܵܗ‬ Holy spirit- the incomprehensible nature.
‫ܨܠܝܼܒ݂ܵܐ ܐܲܩܝܼܡܟܘܿܢ ܒܪܹܫܵܐ‬ 34. You are my strong confident. Our Lord, the
‫ܐܲܪܝܼܡܘ‬ .‫ܕܡܲܪܥܝܼܬܹܗ‬ confidence that we have upon you excites
.‫ܥ ܲܝܢܲܝ̈ܟ̇ܘܿܢ ܠܘܵܬ݂ ܡܫܝܼܚܵܐ‬ us to ask pardon from you. It is not that we
are worthy, Lord, but you are the one who
.‫ܟ ܵܗܢܹ̈ܐ ܙܗܲ ܝ̈ܵܐ ܘܩܲܕܝܼܫܹ ̈ܐ‬
freely justify those who call you by the
‫ܚܢ̈ܝܼܓܼܵܬ݂ܵܐ‬ ‫ܘܒ݂ܕܸܡܥܹ̈ܐ‬
ܲ abundant mercy of your grace
‫ ܢܲܛ ܲܪ‬.‫ܐܲܦܝܼܣܘ ܠܲܡܫܝܼܚܵܐ‬
38
݀‫ܡܪܲܢ ܠܥ ܹܕܬ ܵܟ ܼ ܕܐܸܬ݂ܓܲܥܠܲܬ‬

ܵ
.‫ܠܲܢ ܒܪ̈ܲܚܡܲܝܟ‬ 35. You gave sign to your devotees. Gift of new
life is given to the mortals inside the
‫ ܹܐܪܲܡܪ̱ܡܵܟ ܼ ܡܵܪܝ ܡܲܠܟ ܵܐ‬.25 spiritual sanctuary; who killed the sinful
̇ ܵ ‫ܡܫܝܼܚܵܐ ܦ ܵܪܘܿܩܲܢ ܗܘܝܼ ܠ‬
‫ܗ‬ death. Let us approach and receive the life-
‫ܫܘܼܪܵܐ ܠܡܲܪܥܝܼܬ݂ܵܟ ܼ ܡܼ ܢ‬ giving mysteries so as to conquer Satan- the
‫ܕܹܐܒܹ̈ܐ ܝܲܥܢܹ̈ܐ ܕܠܵܐ ܢܓܲܝܙܘܼܢ‬ enemy of our race by them.
‫ ܐܲܢ݇ܬ̇ ܓ ܹܝܪ ܒܲܚܢܵܢܵܟ‬.‫ܐܸܡܪ̈ܲܝܟ‬ 36. And his kingdom is the most powerful .
‫ ܕܠܵܐ‬.‫ܫܬܸܩ ܠܩܵܠܲܝ̈ܗܘܿܢ‬ ܲ Christ the Son, whose kingdom is not
‫ܢܲܟ݂ܪ̱ܙܘܼܢ ܒܥ ܹܕܬ̤ܵܟ ܼ ܬܸܛܪܹܗ‬ shaken and whose priesthood does not pass
‫ ܐܲܢ݇ܬ̇ ܡܵܪܝ ܒܝܲܕ‬.‫ܕ ܲܢܟܝܼܠܵܐ‬ or is terminated, pacify priesthood and

kingdom by your cross so that their
.‫ܪ̈ܲܚܡܲܝܟ ܚܲܝܸܠ ܠܣܵ ܓܘܿܕܲܝ̈ܟ‬ territories may live in unity, keeping perfect
‫ܕܢܲܟܪ̱ܙܘܼܢ ܒܥ ܹܕܬ ܵܟ ܼ ܫ ܵܪܪܹܗ‬ faith, without blemish.
‫ܘܒ݂ܝܲܕ‬ ܲ .‫ܕܝܘܼܠܦܵܢܵܐ‬
‫ܕܟ ܵܗܢܹ̈ܐ‬ ‫ܨܠܵܘ̇ܵܬ݂ܗܘܿܢ‬ 37. The remembrance of your many graces. The
ܼ ‫ ܦܪܘܿܩ ܠܥܲܡܵܟ‬.‫ܘܡܲܠܦܵܢܹ̈ܐ‬ memory of Christ who suffered for us we
ܲ ‫ܕ ܲܡܣܲ ܒܲܪ ܒܵܟ ܼ ܕ ܲܢ‬
ܼ ‫ܫܒ̇ܚܵܟ‬ celebrate with bread and wine as it is
written. Let us sanctify our bodies and
‫ܒܒܲܝܬܹܗ‬ ‫ ܐܲܝܠ ܹܝܢ ܕܩܵܝܡܝܼܢ‬.26
purify our consciences from hesitating and
‫ܕܡܵܪܝܵܐ ܒܠܲܝ̈ܠܵܘܵܬ ܵܐ‬
deceitful thoughts lest we should be
‫ܕܐܸܨܛܲܒܲܬ݂ܘ‬ ‫ܐܲܝܠ ܹܝܢ‬ accused when he comes and judges the
‫ ܓܢܘܿܢܵܐ‬.‫ܒܥ ܲܡܠܹ̈ܐ ܪ̈ܘܼܚܵܢ ܹܐ‬ world.
‫ܡܛܲܝܲܒ݂ ܠܗܘܿܢ ܕܠܵܐ ܥܒ݂ܝܼܕܹܐ‬ 38. To those who are upright in their heart.
݂‫ܗܘܿ ܕܡܼ ܢ ܒܪܵܫܝܼܬ‬ܵ .‫ܒܐܝܼܕܲܝܵܐ‬ Behold He prepared heavenly mystery for
‫ܐܸܬ̇ܬܲܩܲܢ ܘܲܠܥ ܵܠܲܡ ܬܘܼܒ݂ ܠܵܐ‬ you, Behold the true shepherd suffered for
‫ ܙܝܼܘܵܐ ܘܗܸܕܪܵܐ‬.‫ܡܸ ܫܬ̇ܪܸܐ‬ us. The rational sheep redeemed by the
.‫ܡܸ ܬ݂ܥ ܲܛܦܝܼܢ‬ ‫ܘܫܘܼܒ݂ܚܵܐ‬ cross. Approach and enjoy the vivifying
39
‫ܚܒ݂ܵܠܵܐ‬ ‫ܕܡܼ ܢ‬ ‫ܚܪܘܼܪܹ̈ܐ‬ mysteries and drink the chalice of
‫ ܘܛܘܼܒ݂ܵܐ ܕܥ ܲܠ‬.‫ܢܵܣܒܝܼܢ‬ redemption, which Christ has blended for
.‫ܠܸܒܵܐ ܕܐ݇ܢܵܫ̈ܵܐ ܠܵܐ ܣܠ ܸܩ‬ you.
.‫ܝܵܪܬ̇ܝܼܢ ܥ ܲܡ ܟܸܢ̈ܫܲܝ ܪܵܘܡܵܐ‬

‫ܕܪܘܼܚܩܘܼܕܫܵܐ‬ ‫ܟܠܝܼܠܹ̈ܐ‬ 39. Those who stand in the house of God during
nights. Come, let us all take shelter in prayer

.‫ܓܵܕܹܠ ܘܣܵ ܐܹܡ ܒܪܹ̈ܫܲܝܗܘܿܢ‬ for it is the key of the heavenly treasure.
‫ܡܪܲܢ ܕܥ ܲܡܗܘܿܢ‬ ܵ ‫ܐܲܫܘܵܢ‬ And as sweet are the songs of our chants, so
.‫ ܒܵܗ̇ ܘܲܡܫܲܚܠ̱ܦ ܵܐ‬.‫ܢܸܬ݂ܒܲܣܲ ܡ‬ also let our lives be before him, so that we
may please the Lord by words and deeds.
‫ ܐܸܡܪܹܬ݂ ܕܐܸܛ ܲܪ ܐܘܼܪܚܝ ܘܠܵܐ‬.27

‫ܐܸܚܛ ܸܐ ܒܠܸܫܵܢܝ‬
‫ܒܪܵܡܘܼܬ݂ ܵܟ ܼ ܫܸܦܠܹܬ݂ ܥ ܵܠܡܵܐ‬ 40. Come, let us kneel and adore him. Come, let
ܼ‫ܢܦ̮ܫܵܐ ܣܲ ܓܝ‬ ܲ ݂‫ ܬܘܵܬ‬.‫ܥܵܒ݂ܘܿܪܵܐ‬ us all bend our knees in prayer before the
̈‫ܚܲܝܲܝ‬ ݂‫ܕ ܲܚܙܹܝܬ‬ .݂‫ܩܢ ܹܝܬ‬ cross which is the treasure of helps so that
we may find mercy and pardon of debts
ܼ‫ܘܐܸܡܪܹܬ݂ ܕܘܵܝܠܝ‬.‫ܕܐܵܒ̇ܕܝܼܢ‬
when all boundaries shine by his rays and
.‫ܕܒܲܛܝܼܠ ܐ݇ܢܵܐ ܡܼ ܢ ܬܝܵܒ݂ܘܼܬ ܵܐ‬ when those who hate him do not wish to
‫ܦܝܵܣܵ ܐ ܕܚܲܛܵܝܹ̈ܐ ܡܩܲܪܸܒ݂ ܐ݇ܢܵܐ‬ adore his Lordship.
.‫ܠܵܟ ܼ ܡܵܪܝ ܚܘܼܣܥܠܲܝ‬
41. We are his people and the sheep of his flock.
.‫ ܐܲܠܵܗܲ ܢ ܒܹܝܬ݂ܓܵܘܣܲ ܢ ܥ ܲܫܝܼܢܵܐ‬.28 Come, let us all prepare our souls with our
ܵ ܼ ‫ܠܒܹܝܬ݂ ܓܵܘܣܵ ܟ‬
݂‫ܡܪܲܢ ܪܸܗܛܹܬ‬ bodies for the awful gift of the life giving
‫ ܥ ܲܠ ܒܝܼܫܵܐ‬.‫ܕܐܸܬ݂ܓܵܘܲܣ‬ mysteries; for, they save us from death and
‫ ܡܸ ܛܠ‬.‫ܕܐܲܣܓܝܼ ܫܒ݂ܵܢܝ‬ destruction. They give life to mortals in the
.݂‫ܘܐܲܣܟܠܹܬ‬ ݂‫ܕ ܲܚܛ ܹܝܬ‬ habitation of heaven.
‫ ܡܵܪܝܵܐ‬.݂‫ܘܲܓ݂ܥ ܹܝܬ݂ ܘܐܸܡܪܹܬ‬ 42. Lord, I have confided in you. God, I confide
in the multitude of your mercy. I pray to
40
.‫ܚܲܣܵ ܐ ܠܝܼ ܚܵܘܒܲܝ̈ ܘܐܸܬ݂ܚ̱ܢ ܸܢ‬ your grace, give me in your mercy, pardon
‫ܕܸܡܥܹ̈ܐ ܚܢܝܼ̈ܓܼܵܬ݂ ܵܐ ܡܲܫܦܲܥ‬ of debts ; because by these I have offended
.‫ܐ݇ܢܵܐ ܠܵܟ ܼ ܡܵܪܝ ܚܘܼܣܥܠܲܝ‬ before you. May tranquillity and peace lead
me all days.
.‫ ܐܵܦܸܢ ܫܵܠܚܝܼܬ̇ܘܿܢ‬.‫ ܒܩܲܠ‬.‫ܫܒܲܚ‬

ܲ .29
.‫ܡܪܹܟܠ‬ ܵ ‫ܒܲܬ݂ܪܲܥ ܪ̈ܲܚܡܲܝܟ‬ 43. Until you have mercy on us. I have knocked
at the door of your mercy so that I may
‫ܢܵܩܫܝܼܢ ܥܲܒ݂ܕܲܝ̈ܟ ܕܐܲܠܝܼܨܝܼܢ‬ enter. But your justice does not answer me.
.ܼ ‫ܟ ܲܕ ܡܸ ܬ݂ܟ ܲܫܦܝܼܢ ܠܡܵܪܘܼܬ݂ ܵܟ‬ In your mercy have pity on me, for I cry to
.‫ܕܬܸܚܘܼܢ ܐܸܢܘܿܢ ܛ ܲܝܒܘܼܬ݂ܵܟ‬ you like the prophet: My God, if you judge
‫ܐܹܝܢ ܡܵܪܝ ܦܬܲܚ ܠܵܗ̇ ܬܲܪܥ ܵܐ‬ justly, there is no victory for man at your
‫ܘܬܸܬ݂ܩܲܒܲܠ‬ .‫ܠܲܨܠܘܿܬܲܢ‬ awful tribunal.
.‫ܒܵܥܘܼܬܲܢ ܩܕܵܡܲܝܟ ܚܢܵܢܵܐ‬

‫ܕܗܵܐ ܦܫ̈ܝܼܛ ܵܢ ܠܲܢ ܐܝܼܕܲܝ̈ܢ‬ 44. Open to me the doors of justice.
‫ ܢ ܸܦܩܘܿܕ‬.‫ܡܝܵܐ‬ ܲ ‫ܘܠܸܒܲܢ ܠܲܫ‬ Compassionate one, who open his door to
‫ܡܸ ܢܲܢ‬ ‫ܪܸܡܙ ܵܟ ܼ ܘܢܲܥܒܲܪ‬ the repentant, and he has care for sinners
who will repent. Forgive my debts and
‫ܡܕܸܟ ܼ ܡܲܪܕܘܼܬܲܢ‬ ܲ ‫ ܘ‬.‫ܐܲܒ݂ܕܵܢܵܐ‬ remove my offences and give me and make
‫ܡܪܵܐ‬ ܵ .‫ܒܪ̈ܲܚܡܹ ܐ ܘܚܵܘܣܵ ܢܵܐ‬ me worthy that I may inherit the kingdom
̇‫ ܝܵܕ ܲܥ ܐܲܢ݇ܬ‬.‫ܕܨܵܒܹܐ ܒܬܲܝܵܒܹ̈ܐ‬ on the great day of your coming with all
‫ܠܲܡܚܝܼܠܘܼܬܲܢ‬ ‫ܡܵܪܝ‬ your saints.
.‫ܕ ܲܠܚܲܫܹ̈ܐ‬ ‫ܘܲܠܫܘܼܥܒܵܕ ܲܢ‬

‫ܘܐܸܢܗ݀ܘ ܕܥܘܼܕ ܵܪܢܵܟ ܼ ܠܵܐ‬ 45. His redemption is near to his devotees. Time
‫ ܠܲܝܬ̇ ܠܲܢ ܣܲ ܒ݂ܪܵܐ‬.‫ܡܲܕܪܸܟ ܼ ܠܲܢ‬ of this passible world is approached. All its
‫ܘܒܹܝܬ݂ ܓܵܘܣܵ ܐ ܪ̈ܲܚܡܲܝܟ ܡܵܪܝ‬ lusts are passing and vain. Mortals, hear
and offer repentance before the day of death
‫ܢܦܝܼܣܘܼܢܵܟ ܕܬܸܦ̮ܬܲܚ ܬܲܪܥ ܵܐ‬
comes and everyone is rewarded in the
‫ܘܐܸܬ݂ ܲܪܚܲܡ‬ ‫ܠܲܨܠܘܿܬܲܢ‬ awful tribunal, as he did.
41
.‫ܥܠܲܝܢ‬
46. In the early days. Death ruled over our

‫ܪ̈ܲܚܡܲܝܟ‬ ‫ܝܲܡܝܼܢ‬..‫ܥ ܵܠܲܡ‬ .30
race through Adam. But in Christ its power
‫ܡܪܲܢ ܝܼܫܘܿܥ ܐܲܓ ܸܢ ܘܐܲܫܪܵܐ‬ ܵ ceased. Let us pray for mercy and pardon of
‫ܘܥܵܢ̈ܵܐ‬ ‫ܥܲܡܵܟ‬ ‫ܥ ܲܠ‬ debts before the day of awful judgment will
‫ܕܡܲܪܥܝܼܬ݂ ܵܟ ܼ ܡܵܪܝܵܐ ܪ̈ܲܚܡܲܝܟ‬ come upon us and there our blemishes is
.‫ܠܥ ܵܠܲܡ ܥ ܲܠ ܣܵ ܓܘܿܕܲܝ̈ܟ‬ revealed and there our chastisement

hardens.
‫ܘܲܥܒ݂ܵܕ ܐܝܼܕܲܝ̈ܟ ܠܵܐ ܬܲܪܦܸܐ‬
‫ܒܐܝܼܕܲܝ̈ ܒܝܼܫܵܐ‬
47. You understood my thoughts from heaven.
‫ ܩܲܠܬ݂ ܵܐ‬.31 By your incomprehensible understanding
‫ܐܘܿ ܚܲܢܵܢܵܐ ܫܡܲܥ ܒܵܥܘܼܬܲܢ‬ and your infinite wisdom you examine our
̇‫ܘܲܨܠܵܘ̈ܵܬܲܢ܇ ܘܗܲ ܒ݂ ܠܵܗ‬ deeds. And our secrets are revealed to the
‫ܠܐܲܪܥ ܵܐ ܫܠܵܡܵܐ ܘܫܲܝܢܵܐ‬ examination of the judgment of your justice
‫ܐܲܝܟ ܼ ܕ ܲܡܥ ܵܕܲܬ̇܀ ܠܵܐ ܡܵܪܝ‬ and you provides help for our nature. For
behold, you have chastised us justly for the
‫ܒܵܥܘܼܬ݂ܵܐ‬ ‫ܡܼ ܢ‬ ‫ܬܲܗܡܹ ܐ‬ end by your grace. The rod of your
‫ ܕܠܵܐ ܢܸܬ݂ ܲܪܦܸܐ‬.‫ܕܡܸ ܣܟ ܹܢܘܼܬܲܢ‬ commandments caused awful tumours and
‫ܣܲ ܒ݂ܪܲܢ ܕ ܲܥܠܲܝܟ ܒܲܦܣܵ ܩ‬ conflagration grow by which our bodies
.‫ܣܲ ܒ݂ܪܵܐ‬ were left to destruction. Loved ones who
were suddenly separated by the awful sight
ܼ‫ ܡܛܲܝܲܒ݂ܘܼ ܠܹܒ̇ܝ ܐܲܠܵܗܵܐ ܡܛܲܝܲܒܘ‬32. and fathers were quickly buried with their
ܹ ‫ܠܹܒ̇ܝ܇ ܐܲܝܠ ܹܝܢ ܕܩܵܝܡܝܼܹܢ ܒܒܲܝ‬
‫ܬ̇ܗ‬ children. They were carried together and
‫ ܘܲܚܢܲܢ ܩܵܡ̄ܢ‬.‫ܕܡܵܪܝܵܐ ܒܠܲܝ̈ܠܵܘܵܬ ܵܐ‬
they became a terror and shaking which
.‫ܘܐܸܬ̇ܛܲܝܲܒܼܢ‬
sends out souls. My Lord, absolve by the
‫ܒܕܸܚܠ̱ܬ݂ܵܐ‬ ݂‫ܢܸܬ̇ܛܲܝܲܒ‬ hyssop of your mercy the failings and
‫ܠܡܵܘܗܲ ܒ݂ܬ݂ܵܐ‬ ‫ܘܒ݂ܪܸܚ̱ܡܬ݂ ܵܐ‬ ܲ lapses which perished lamentably and did
‫ܕܐ ݇ ܵܪ̈ܙ ܵܘܗܝ‬ ‫ܕܚܝܼܠܬ ܵܐ‬ not remain in life, to repent and instead of
42
‫ܫ̈ܬܲܢ‬ܵ ̮‫ܘܲܠܢܲܦ‬ .‫ܕ ܲܡܫܝܼܚܵܐ‬ passing life, may they enjoy the coming
‫ ܕܲܒ݂ܗܘܿܢ‬.݂‫ܒܬ‬ ܸ̇ ܲ‫ܒܲܥܒ݂ܵܕܹ̈ܐ ܢܨ‬ bliss of your revelation and have mercy on
‫ܢ ܲܪܥ ܹܝܘܗܝ ܠܕܲܝܵܢܵܐ ܕܟ ݂ܠܵܐ‬ us.
‫ܕ ܲܢܚܘܼܣܥܠܲܝܢ ܡܵܐ ܕܕܵܐܹܢ‬

ܼ‫ܫܪ̈ܒ݂ܵܬܹܗ ܕܥ ܵܠܡܵܐ܇ ܬܢܝ‬ ܲ 48. O Lord, you examined me and knew me. By
the probe, which is unable to scrutinise, that
‫ܫܒܲܚ ܠܡܵܪܝܵܐ‬
ܲ ‫ܬ ܵܘ ܢ‬33 . judge examines and judges our deeds and
‫ܡܢܵܐ ܒܩܵܠ‬ ܵ ‫ܬ ܵܘ ܢ ܸܪܥ ܲܡ ܝܵܘ‬ our actions. They remain naked before the
݂‫ܘܢܸܬ݂ܩܲ ܲܪܒ‬ .‫ܬ ܵܘܕܝܼܬ݂ܵܐ‬ throne of his eternal glory and our
.‫ܠ ܸܕܒ݂ܚܵܐ ܚܲܝܵܐ ܘܲܡܠܝܼܠܵܐ‬ blemishes shall be publicized there. Woe to
‫ܡܒ̇ܘܼܥ ܵܐ‬ܲ ‫ܗܒ݂ ܠܲܢ‬ ܸ ܼ‫ܕܐܸܬܼܝ‬ us! For, we did not abstain from our crimes
and bad deeds. For, how harsh is the
‫ ܨܲܠܡܹ ܗ ܕܐܲܒ݂ܵܐ‬.‫ܕܥܘܼܕ ܵܪ̈ܢ ܹܐ‬ tribunal and awful the sight of the judge and
.‫ܕܝܼܚܝܼܕܹܗ‬ ‫ܘܝܘܼܩܢܵܐ‬ sound of his commands frighten the
‫ܦܲܐܝܵܐ‬ ‫ܘܢܵܘܣܵ ܐ‬ wicked. The wicked will be sent to the fire
‫ܕܪܘܼܚܩܘܼܕܫܵܐ ܟܝܵܢܵܐ ܕܠܵܐ‬ to be tormented there in the darkness of
.ܼ ‫ܡܸ ܬ̇ܕܪܸܟ‬ Gehenna. But the good ones he will raise to
.‫ ܐܲܢ݇ܬ̇ܘܼ ܬܘܼܟ ݂ܠܵܢܝ ܥ ܲܫܝܼܢܵܐ‬34 heaven to enjoy in the kingdom in the
‫ܡܪܲܢ‬ܵ ‫ܬܘܼܟ ݂ܠܵܢܵܐ ܕܐܝܼܬ݂ ܠܲܢ‬ place, which is beyond fear. And his
happiness is indescribable (above word).
‫ ܡܓܲܪܸܓ ܠܲܢ‬.‫ܥ ܲܠ ܪ̈ܲܚܡܲܝܟ‬
Let them shed sorrowful tears and pray to
.‫ܕܢ ܸܫܐܲܠ ܡܸ ܢܵܟ ܼ ܫܘܼܒ݂ܩܵܢܵܐ‬ the judge and ask of him pardon and
‫ܫܘܹܝܢܲܢ‬ ܵ ‫ܗܘܵܐ ܕ ܲܚܢܲܢ‬ ݇ ‫ܠܵܐ‬ remission of our offences on that day of his
‫ ܐܸܠܵܐ ܕܐܲܢ݇ܬ̇ܘܼ ܡܙܲܕܸܩ‬.‫ܡܵܪܝܵܐ‬ coming and go to meet him with his saints
ܼ ‫ ܠܲܕܩܵܪܹܝܢ ܠܵܟ‬.‫ܐܲܢ݇ܬ̇ ܡܲܓܵܢ‬ and have pity on us.
‫ܫܦܝܼܥ ܹܐ‬ ‫ܒܪ̈ܲܚܡܹ ܐ‬

‫ܕܛ ܲܝܒܘܼܬ݂ܵܐ‬. 49. The earth was agitated and shaken. The
quake that occurred, proclaims to us that
‫ܗܒ݂ܬ̇ ܠܕ ܵܚܠܲܝ̈ܟ ܐܵܬ ܵܐ‬
݇ ܲ‫ ܝ‬.35
43
‫ܡܵܘܗܲ ܒ݂ܬ݂ܵܐ ܕܚܲܝܹ̈ܐ ܚܲܕ̈ܬܹܐ‬ day which is full of great fear of your
‫ ܠܡܵܝܘܿܬܹ̈ܐ ܒܓܼܵܘ‬.‫ܗܒ݂ܵܐ‬ ݇ ܲ‫ܡܸ ܬܝ‬ coming came upon us in daytime and found
us while we are sleeping and as it was
.‫ܒܹܝܬ݂ ܩܘܼܕܫܵܐ ܪܘܼܚܵܢܵܐ‬
saying the facts: Sleeper, wake up from
‫ܘܐܲܝܢܵܐ ܕܩܲܛܠ ܹܗ ܡܵܘܬ ܵܐ‬ your sleep. And looking at the end it was
݂‫ ܢ ܸܩܪܘܿܒ݂ ܘܢ ܸܣܲ ܒ‬.‫ܕ ܲܚܛܝܼܬ݂ ܵܐ‬ giving testimony to us and says that you
݂‫ܐ ݇ ܵܪ̈ܙܹܐ ܡܲܚܝܵܢܹ̈ܐ ܕܲܒ݂ܗܘܿܢ ܚܵ ܹܐܒ‬ should be vigilant and prayerful and
.‫ ܒܥ ܸܠܕܲܪܹܗ ܕܓܸܢܣܲ ܢ‬.‫ܣܵ ܛܵܢܵܐ‬ wakeful, to turn to you and to sing to you
the threefold praise and will say: God you
‫ ܘܡܲܠܟ̇ܘܼܬܹܗ ܒܟ ݂ܠ ܫܲܠܝܼܛ ܵܐ‬36 are holy who shakes the earth with all its
‫ܒܪܵܐ ܡܫܝܼܚܵܐ ܕܡܲܠܟܘܼܬܹܗ‬ depths. By your hand you created and fixed
.‫ܡܸ ܬ̇ܬ̇ܙܝܼܥ ܵܐ‬ ‫ܠܵܐ‬ it. You are Holy O Mighty one, who
‫ܘܟܘܼܡܪܘܼܬܹܗ ܠܵܐ ܥܵܒ݂ܪܵܐ‬ circumscribed S’eol, whose mouth will not
‫ܫܝܸܢ‬ ܲ .‫ܘܠܵܐ ܡܸ ܫܬܲܪܝܵܐ‬ open again to swallow us in its darkness.
‫ܟ ܵܗܢܘܼܬ݂ܵܐ‬ ܼ ‫ܒܲܨܠܝܼܒ݂ܵܟ‬ You are holy Immortal one, who made void
the swiftness of the greedy death and have
‫ ܕܒ݂ܵܐܘܝܘܼܬ݂ܵܐ‬.‫ܘܡܲܠܟ̇ܘܼܬ݂ ܵܐ‬ mercy on us.
‫ ܟ ܲܕ‬.‫ܢܕܲܒ̇ܪ̈ܵܢ ܐܘܼܚܕܵܢܲܝ̈ܗܹܝܢ‬
‫ܡܘܼܡܵܐ‬ ‫ܕܠܵܐ‬ ‫ܢܵܛܪ̈ܵܢ‬
50. O Lord, why did you stay at a distance? Why
.‫ܬ ܵܘܕܝܼܬ݂ ܵܐ ܓܡܝܼܪܬ ܵܐ‬ have you turned your face away from your
‫ܕܘܼܟ ܵܪܢܵܐ ܕܛܲܒ̇ܘ̈ܵܬ݂ ܵܐ ܣܲ ܓ̇ܝܼ̈ܐܵܬ݂ܵܐ‬37
Church, which you already saved by your
‫ܕܘܼܟ ݂ ܵܪܢ ܹܗ ܕ ܲܡܫܝܼܚܵܐ ܕܚܲܫ‬ blood? The devil has hated her and envied
‫ܥ ܵܒܕܝܼܢܲܢ‬ .‫ܐܲܦܲܝ̈ܢ‬ ‫ܥ ܲܠ‬ at her. And behold, he troubles her children
ܼ ‫ܒܠܲܚܡܵܐ ܘܚܲܡܪܵܐ ܐܲܝܟ‬ every day, for they will destroy each other.
‫ ܢܩܲܕܸܫ ܦܲܓܼܪ̈ܲܢ‬.݂‫ܕܟ݂ܬ݂ܝܼܒ‬ When the enemy looked and saw that
‫ܡܼ ܢ‬ .‫ܬ ܵܪ̈ܬܲܢ‬

ܹ ‫ܘܲܢܕܲܟܸ̇ܐ‬ strangers did not subdue her, he daily
disturbs her through her priests. And who
.‫ܫܒܹ̈ܐ ܦܠܝܼܓܹ̈ܐ ܘܲܢܟ݂ܝܼܠܹ̈ܐ‬ ܵ ܼ‫ܚܘ‬
can conquer the vehemence of the power of
‫ܕܠܵܐ ܫܸ ܬ݂ܩܲܛܪܲܓ ݂ ܡܵܐ ܕܐܵܬܹ̇ܐ‬ the rebellious without your power? You
44
.‫ܘܕܵܐܹܢ ܠ ܹܗ ܠܥ ܵܠܡܵܐ‬ Lord of all, in your mercy save her from his
hands. For behold, daily he spreads snares
.‫ܠܐܲܝܠ ܹܝܢ ܕܲܬ݂ܪܝܼܨܝܼܢ ܒܠܸܒ̇ܗܘܿܢ‬38 for her to catch her and destroy her. Our
݂‫ܡܝܵܢܵܐ ܛܲܝܸܒ‬ ܲ ‫ܗܵܐ ܐ ݇ ܵܪܙ ܵܐ ܫ‬ saviour, you who was mocked for her, by
‫ܠܟܼܘܿܢ ܗܵܐ ܪܵܥܝܵܐ ܫܲܪܝܼܪܵܐ‬ your power, do not turn away from your
‫ ܥܸܪ̈ܒܹ̇ܐ‬.‫ܕܚܲܫ ܥ ܲܠ ܐܲܦܲܝ̈ܢ‬ Church whose mystery was depicted by the
.‫ܡܠܝܼܠܹ̈ܐ ܦܪ̈ܝܼܩܲܝ ܒܲܨܠܝܼܒ݂ܵܐ‬ prophets. You king Christ, protect her in
‫ܩܪܘܿܒ݂ܘ ܘܐܸܬ݂ܒܲܕ ܲܡܘ ܒܐ ݇ ܵܪ̈ܙܹܐ‬ your love from the deceits of the devil and
have mercy on us.
‫ ܘܐܸܫܬ ܵܘ ܟ ܵܣܵ ܐ‬.‫ܡܲܚܝܵܢܹ̈ܐ‬
51. He set in order the earth in its foundations. O
‫ ܕܗ݀ܘ ܡܫܝܼܚܵܐ‬.‫ܕܦܘܼܪܩܵܢܵܐ‬
Being, by whose beckoning, the whole
.‫ܡܙ ܲܓ ܼ ܠܟܼܘܿܢ‬ world was fashioned and adorned, have
mercy on your adorers and do not remove
your mercy and grace from us. For behold,
‫ܒܒܲܝܬܹܗ‬ ‫ܐܲܝܠ ܹܝܢ ܕܩܵܝܡܝܼܢ‬39
‫ܕܡܵܪܝܵܐ ܒܠܲܝ̈ܠܵܘܵܬ݂ ܵܐ‬ times full of terrors are vigilant against us.
‫ܬ ܵܘ ܟܠܲܢ ܢ ܹܐܚܘܿܕ ܓܵܘܣܵ ܐ‬ And like dry land, our assembly thirsts for
your redemption. Good one, who does not
̇‫ܬܗ‬ ܹ ܼ‫ ܕܗ̈ܝ ܐܝ‬.‫ܒܲܨܠܘܿܬ݂ ܵܐ‬ hinder his mercy, do not turn away from
.‫ܡܝܵܢܵܐ‬ ܲ ‫ܩܠܝܼܕ ܵܐ ܕܓܲܙ ܵܐ ܫ‬ your servants who are marked by your
‫ܡܬ݂ ܵܐ‬ܵ ̈‫ܘܐܲܟ݂ܡܵܐ ܕܚܲܠ̈ܝܵܢ ܢܸܥ‬ name. If our iniquity bore witness with us,
‫ ܗܵܟ ܲܢ ܢ ܸܗܘܘܿܢ‬.‫ܕܩܵܠܲܝ̈ܢ‬ as it is written, let your mercy conquer it
‫ ܕܲܒ݂ܝܲܕ‬.‫ܕܘܼܒܵܪ̈ܲܝܢ ܩܕܵܡܵܘܗܝ‬ and drive away from us all frauds. And My
‫ܡܸ ܠܹ̈ܐ ܘܒܲܥܒ݂ܵܕܹ̈ܐ ܢ ܸܫܦܲܪ ܠ ܹܗ‬ Lord, do not turn our feasts of joy to
weeping; nor change our songs into
.‫ܠܡܵܪܝܵܐ‬
lamentation and the painful songs of dead.
‫ܬ ܵܘ ܢܸܒ݂ܪܘܿܟ ܼ ܘܢ ܸܣܓܘܿܕ ܠ ܹܗ‬40 My Lord, overshadow the right hand of
‫ܬ ܵܘ ܟܠܲܢ ܢܸܟ̇ܘܿܦ ܒܘܼܪ̈ܟ ܲܝܢ‬ your mercy on our souls and have pity on
‫ ܩܕ ܵܡ ܨܠܝܼܒ݂ܵܐ‬.‫ܒܲܨܠܘܿܬ݂ ܵܐ‬ us.
.‫ܕܐܝܼܬ݂ ܵܘܗܝ ܓܲܙ ܵܐ ܕܥܘܼܕ ܵܪ̈ܢ ܹܐ‬ 52. Like yesterday, which passed. The feast of
45
‫ܪܲܚܡܹ ܐ ܘܫܘܼܒ݂ܩܵܢܵܐ‬̈ ‫ܕܢ ܸܫܟ ܲܚ‬ the transitory world ceases and suddenly
‫ ܡܵܐ ܕܟ ݂ܠ ܣܵ ܘ̈ܦܝܼܢ‬.‫ܕܚܵܘܒܹ̈ܐ‬ perishes and is destroyed. I have not

acquired anything, which helps my interior
‫ ܘܟ ܲܕ‬.‫ܢܵܗܪܝܼܢ ܒܙ ܲܠܝܼܩܵܘ̈ܗܝ‬
life. Therefore, how can I enter and inherit
‫ܠܵܐ ܨܵܒܹ̇ܝܢ ܣܵ ܩܘܿܪ̈ܵܘܗܝ‬ eternal life? Therefore, I pray to you that
.‫ܣܵ ܓܕܝܼܢ ܠܡܵܪܘܼܬܹܗ‬ before you take my soul from life, made me
worthy of mercy and your great compassion
‫ܘܲܚܢܲܢ ܥܲܡܵܐ ܕܝܼܠ ܹܗ ܘܥܵܢ̈ܵܐ‬41
‫ܕܡܲܪܥܝܼܬܹܗ‬ and salvation.
‫ܬ ܵܘ ܟܠܲܢ ܢܛܲܝܸܒ݂ ܢܲܦ̮ܫܲܢ‬ 53. In the day and in the night. The inhabitants
‫ ܠܡܵܘܗܲ ܒ݂ܬ݂ܵܐ‬.‫ܥ ܲܡ ܦܲܓܼܪ̈ܲܝܢ‬ of the world do not sleep or rest from their
.‫ܕܚܝܼܠܬ ܵܐ ܕܐ ݇ ܵܪ̈ܙܹܐ ܡܲܚܝܵܢܹ̈ܐ‬ constant work and task in which there is no

profit. But though I promised to cultivate
‫ܕܗܸܢܘܿܢ ܦ ܵܪܩܝܼܢ ܠܲܢ ܡܼ ܢ‬ the works of justice, my senses and
‫ܗܒ̈ܝܼܢ‬ ݇ ܵ‫ ܘܝ‬.‫ܡܵܘܬ ܵܐ ܘܲܚܒ݂ܵܠܵܐ‬ faculties perished in the sleep of
‫ ܒܥܘܼܡܪܵܐ‬.‫ܚܲܝܹ̈ܐ ܠܡܵܝܘܿܬܹ̈ܐ‬ negligence. But I beseech you O Vigilant
.‫ܡܝܵܐ‬
ܲ ‫ܕ ܲܫ‬ one, who does not sleep, awaken me from
‫ܡܵܪܝܵܐ‬ ‫ܥܠܲܝܟ‬ ‫ܕܹܝܢ‬ ‫ܐܸܢܵܐ‬42 my somnolence and have mercy on me.
݂‫ܐܸܬ̇ܬܲܟ݂ܠܹܬ‬
‫ܣܘܿܓܼܵܐܐ‬ ‫ܥ ܲܠ‬ 54. Lord, your mercy is forever. M erciful
‫ܕ ܲܡܪܲܚܡܵܢܘܼܬ݂ ܵܟ ܼ ܬܟܝܼܠ ܐ݇ܢܵܐ‬ Christ, let your mercy be intercessor for our
‫ ܘܡܸ ܬ݂ܟܲܫܲܦ ܐ݇ܢܵܐ‬.‫ܐܲܠܵܗܵܐ‬ souls lest we should be drowned in the
ܼ‫ܗܲ ܒ݂ܠܝ‬ .ܼ ‫ܠܛ ܲܝܒ̇ܘܼܬ݂ܵܟ‬ transitory lusts which turn us away from the
‫ܫܘܼܒ݂ܩܵܢܵܐ‬ ‫ܒܪ̈ܚܡܲܝܟ‬ way of your commandments. But that we

may be prepared for the work of your
‫ܗܠ ܹܝܢ ܕܲܒܼܗܘܿܢ‬ ܵ .‫ܕܚܵܘܒܹ̈ܐ‬
spiritual vineyard with those who worked in
.‫ܩܕܵܡܲܝܟ‬ ܼ‫ܠܝ‬ ‫ܡܲܣܟ ܸܠ‬ your vineyard the whole day and with the
‫ܘܫܲܝܢܵܐ ܘܲܫܠܵܡܵܐ ܟܠܗܘܿܢ‬ wise virgins who lighted their lamps with
.‫ܡܬ݂ ܵܐ ܢܕ ܲܒܪܲܢܝ‬ ܵ ̈‫ܝܵܘ‬ the oil of mercy, so that we may enter with
.‫ܥܕܲܡܵܐ ܕܲܬ݂ ܲܪܚܸܡܥܠܲܝܢ‬43 them into the chamber of light, on the day
46
ܼ ‫ܥ ܲܠ ܬܲܪܥ ܵܐ ܕ ܲܡܪܲܚܡܵܢܘܼܬ݂ ܵܟ‬ of your coming, by the multitude of your
‫ ܐܲܝܟ ܼ ܕܐܸܥܘܿܠ ܘܠܵܐ‬.݂‫ܢ ܸܩܫܹ ܬ‬ mercy.
.‫ܟ ܹܐܢܘܼܬ݂ܵܟ‬ ܼ‫ܠܝ‬ ‫ܥ ܵܢܝܵܐ‬

‫ܒܪ̈ܲܚܡܲܝܟ ܚܘܼܣ ܥܠܲܝ ܕܐܲܝܟ‬ 55. God, I remembered and was shaken . I
‫ ܕܐܸܢ‬.‫ܢܒ݂ܝܼܵܐ ܓܵܥ ܹܐ ܐ݇ܢܵܐ‬ remember the judgment which is about to
.‫ܟ ܹܐܢܵܐܝܼܬ݂ ܕܵܐܹܢ ܐܲܢ݇ܬ̇ ܐܲܠܵܗܝ‬ come and the last day of your coming;
when everyone is going to rise up from the
.‫ܠܲܝܬ̇ ܙ ܵܟܘܼܬ ܵܐ ܠܐ݇ܢܵܫܘܼܬ݂ܵܐ‬ dust at your voice which frightens
.‫ܒܹܝܬ݂ ܕܝܼܢܵܐ ܕܚܝܼܠܵܐ‬ creatures; when the hosts of heaven are
shaken and suddenly the throne of the judge
‫ܦܬܲܚ ܠܝܼ ܬܲܪ̈ܥ ܹܐ ܕܙ ܲܕܝܼܩܘܼܬ݂ ܵܐ‬44
will be prepared. The angels of fire fly in
‫ܚܲܢܵܢܵܐ ܕ ܲܦܬܝܼܚ ܬܲܪܥ ܹܗ‬
the air to gather the elect into your
‫ܘܒ݂ܛܝܼܠ ܠ ܹܗ ܥ ܲܠ‬ ܲ .‫ܠܬܲܝܵܒܹ̈ܐ‬ kingdom. And against the wicked order will
‫ ܚܲܣܵ ܐ‬.‫ܚܲܛܵܝܹ̈ܐ ܕ ܲܢܬܘܼܒ݂ܘܼܢ‬ come forth suddenly to go to the eternal
.‫ܚܵܘܒܲܝ̈ ܘܐܲܥܒܲܪ ܣܲ ܟ̇ܠ̱ܘܵܬ݂ܝ‬ fire. For, he will judge with flame and
݂‫ܘܗܲ ܒ݂ܠܝܼ ܘܐܲܫܘܵܢܝ ܕ ܹܐ ܲܪܬ‬ punish the wicked. But before that day will
‫ܒܝܵܘܡܵܐ‬ .‫ܡܲܠܟܘܼܬ݂ ܵܐ‬ come, I pray to you O Lord of all, have

mercy on me.
‫ ܥ ܲܡ ܟܠܗܘܿܢ‬.‫ܕܡܹ ܐܬ݂ܝܼܬ݂ ܵܟ‬
.‫ܩܲܕܝܼ̈ܫܲܝܟ‬ 56. I meditated and my spirit was shaken . Lord,
I meditated on your just judgment. And at
the hour when you come to examine all,
‫ܩܲܪܝܼܒ݂ܘܼ ܦܘܼܪܩܵܢ ܹܗ ܠܕ ܵܚܠܵܘ̈ܗܝ‬45
and I said: Woe to me, for my debts and
‫ܗܢܵܐ‬ܵ ‫ܩܪܸܒ݂ ܙܲܒ݂ܢܵܐ ܕܥ ܵܠܡܵܐ‬ sins have increased and my injustice has
‫ ܘܡܸ ܫܬܲܪ̈ܝܵܢ‬.‫ܥܵܒܲܪ ܠ ܹܗ‬ grown strong. The evil one with his deceit
‫ܟܠܗܹܝܢ‬ ‫ܘܒ̈ܵܛܠܵܢ‬ stands against me and disturbs my thought
ܹ ܿ‫ ܫܡܲܥܘ ܡܵܝܘ‬.‫ܪ̈ܓܝܼܓܼܵܬܹܗ‬
‫ܬ̈ܐ‬ by the contemplation of his jealousy. I pour
‫ ܥ ܲܕܠܵܐ‬.‫ܘܩܲܪܸܒ݂ܘ ܬܝܵܒܘܼܬ݂ ܵܐ‬ my soul before you and ask you pardon of
debts. My Lord, do not turn away your face
‫ܢ ܹܐܬܸܐ ܝܵܘܡܹ ܗ ܕܥܘܼܢܕܵܢܵܐ‬
from the voice of my supplication, by the
47
ܼ ‫ܘܢܸܬ݂ܦܪܲܥ ܟܠܢܵܫ ܐܲܝܟ‬ multitude of your grace. For, I sinned like a
‫ܕܝܼܢܵܐ‬ ݂‫ܒܹܝܬ‬ .‫ܕ ܲܣܥ ܲܪ‬ man; you pity me like God and save me
.‫ܕܚܝܼܠܵܐ‬ from the awful judgment, Compassionate

one and lover of mankind and have mercy
‫ܡܝܹ̈ܐ‬
ܵ ‫ܡܬ݂ ܵܐ ܩܲܕ‬
ܵ ̈‫ܒܝܵܘ‬46 on me.
‫ܒܝܲܕ ܐܵܕ ܵܡ ܐܲܡܠ ܸܟ ܡܵܘܬ ܵܐ‬ 57. Do not remember against me the faults of my
‫ ܘܒܲܡܫܝܼܚܵܐ‬.‫ܥ ܲܠ ܓ ܸܢܣܲ ܢ‬ childhood. I remember the sins, which I
.‫ܘܒ݂ܛ ܸܠ ܫܘܼܠܛܵܢ ܹܗ‬ܲ ܼ‫ܐܸܫܬ̇ܪܝ‬ committed and remember your judgment

every day. When you will come to speak
‫ܢܸܒ݂ܥ ܸܐ ܪ̈ܲܚܡܹ ܐ ܘܫܘܼܒ݂ܩܵܢܵܐ‬
justly with all and to reward whether good
‫ ܥ ܲܕܠܵܐ ܢܲܕܪ̱ܟ ܲܢ‬.‫ܕܚܵܘܒܹ̈ܐ‬ or bad. And when I depict in my mind that
‫ ܘܬܲܡܵܢ‬.‫ܝܘܿܡ ܕܝܼܢܵܐ ܕܚܝܼܠܵܐ‬ torment from the word of our Lord, my
.‫ܡܝ̈ܢ‬ܲ ܼ‫ܡܘ‬ ‫ܡܸ ܬ݂ܦܲܪܣܹܝܢ‬ emotions stand with wonder and silence.
.‫ܘܥ ܵܫܢܵܐ ܡܲܪܕܘܼܬܲܢ‬ And my soul is disturbed by the force of the
judgment. And I will inherit shame in the
‫ܡܼ ܢ‬ ‫ܡܲܚܫ̈ܒ݂ܵܬ݂ܝ‬ ̇‫ܐܸܣܬܲܟ ܲܠܬ‬47 eyes of all and before the gathering of
‫ܪܵܘܡܵܐ‬
angels. For, what I did in secret will be
‫ܒܣܘܼܟـܵܠܵܟ ܼ ܡܵܪܝ ܕܠܵܐ‬ naked and revealed. Therefore, I beseech
‫ܘܒ݂ܚܸـܟ ݂ܡܬ݂ ܵܟ ܼ ܕܠܵܐ‬ܲ .ܼ ‫ܡܸ ܬ̇ܕܪܸܟ‬ you, pity me in your mercy, Lord of all, and
̇‫ܐܲܢ݇ܬ‬ ‫ܒܵܚܲܪ‬ ‫ܡܸ ܣܬܲܝܟ ݂ ܵܐ‬ have mercy on me.
‫ܘܓܲܠ̈ܝܵܢ‬ .‫ܣܘܼܥ ܵܪ̈ܢܲܝܢ‬

‫ܣܲ ܕ̈ܝܵܬܲܢ ܠܒ݂ܘܼܚ ܵܪܢܵܐ ܕܕܝܼܢܵܐ‬ 58. (In the lack of rain) And I searched my spirit
‫ܘܲܕܥ ܵܕܪܵܐ‬ .ܼ ‫ܕܟ ܹܐܢܘܼܬ݂ ܵܟ‬ and said. In my thought I hastened towards
‫ ܗܵܐ‬.‫ܡܦܲܪܢ ܸܣ ܐܲܢ݇ܬ̇ ܠܲܟ݂ܝܵܢܲܢ‬ the truth. I remembered my blemishes

secretly and said: Woe to me; for, heaven
.݂‫ܓ ܹܝܪ ܪܕ ܲܝܬ ܵܢ ܟ ܹܐܢܵܐܝܼܬ‬
hindered rain and the earth was bereft of
.ܼ ‫ܒܛ ܲܝܒܘܼܬ݂ ܵܟ‬ ‫ܠܚܲܪܬ݂ ܵܐ‬ fruits. Behold, the heavenly hosts weep
‫ܫܒ݂ܛ ܵܐ‬ ܲ ܼ‫ܘܐܲܘܥܝ‬ against the assembly of men. For, it is you
‫ܢܘܼܦܚܹ̈ܐ‬ ‫ܕܦܘܼܩ̈ܕܵܢܲܝܟ‬ who ordered the heaven and stopped it. By
48
‫ܕܚܝܼ̈ܠ ܹܐ ܘܝܲܩܕܵܢܹ̈ܐ ܕ ܲܫܪܲܟ ݂ܘ‬ the prayer of your servant, during the days
.‫ܒܗܘܿܢ ܦܲܓܪܹ̈ܐ ܠܲܚܒ݂ܵܠܵܐ‬ of Elijah and by the palm of the hand you
marked and showed to shower rain and
‫ܪ̈ܚܘܼܡܹ ܐ ܕܐܸܬ݂ܦܪܸܫܘ ܡܼ ܢ‬
saved your people from the affliction and
‫ܫܸܠܝܵܐ ܒܲܚܙܵܬ݂ ܵܐ ܕܚܝܼܠܬ݂ܵܐ‬ behold our Lord, save us who are
‫ ܐܲܒ݂ܵܗܹ̈ܐ‬.‫ܗܒ݂ ܘܐܸܬ݂ܥ ܲܦܝܼܘ‬ܼܸ ‫ܣܲ ܪ‬ immersed, lest we should perish; and by
‫ܥ ܲܡ ܝܲܠܕܲܝ̈ܗܘܿܢ ܐܸܬ݂ܠܵܘܝܼܘ‬ your pity, give worthiness to your servants
‫ ܘܲܗܘ̤ܵܘ ܚܙܵܬ݂ܵܐ‬.݂‫ܫܲܘܝܵܐܝܼܬ‬ to receive your countenance and have
‫ܡܦܸܩ‬ ܲ ‫ ܘܙ ܵܘܥ ܵܐ ܕ‬.‫ܕܣܘܼܪܵܕ ܵܐ‬ mercy on me.
‫ ܚܲܣܵ ܐ ܡܵܪܝ ܒܙܘܿܦ ܵܐ‬.‫ܫ̈ܬ݂ ܵܐ‬ܵ ̮‫ܢܲܦ‬ 59. Lord, I call you daily. We cried to you our
‫ܒܘܼܨܵܪܹ̈ܐ‬ ‫ܕܪ̈ܲܚܡܲܝܟ‬ Lord, in our afflictions so that you may give
‫ܫܪ̈ܥܵܬ ܵܐ ܕܐܲܝܠ ܹܝܢ ܕܐܸܒܲܕܘ‬ ܲ ‫ܘ‬ us rain and dew for which our souls and our
lands thirst. They look to you always for
‫ ܘܠܵܐ ܦ ܵܫܘ‬.݂‫ܚܢܝܼܓ݂ܵܐܝܼܬ‬ clouds, which carry rain and dew; but our
‫ ܘܲܚܠܵܦ‬.‫ܒܚܲܝܹ̈ܐ ܕ ܲܢܬ݂ܘܼܒ݂ܘܼܢ‬ iniquity forbids them from falling. We seek
‫ܚܲܝܹ̈ܐ ܥܵܒ̇ܘܿܪܹ̈ܐ ܢ ܸܬܒܲܣܡܘܼܢ‬ your mercy for our debts, Christ, our hope,
ܼ ‫ܒܛܘܼܒܹ̈ܐ ܥܬܝܼܕܹ̈ܐ ܕܓ ܸܠܝܵܢܵܟ‬ during the times of affliction. Gladden the
.‫ܘ ܲܪܚܸܡ ܥܠܲܝܢ‬ earth and pour on it blessings- gentle rain of

will, and gratify seed and the sower by the
fullness of their fruits and bless the year by
.‫ܡܵܪܝܵܐ ܒܨܲܝܬ ܵܢܝ ܘܝܼܕܥܬ ܵܢܝ‬48 your grace. Fill our mouths with thanks for
‫ܒܲܒ݂ܨܵܬ݂ ܵܐ ܕܠܵܐ ܡܸ ܬ݂ܥ ܲܩܒ݂ܵܐ‬ your gifts.
‫ܗܘ̇ ܕܲܝܵܢܵܐ‬ ܵ ‫ܒܵܨܹܐ ܘܕܵܐܹܢ‬

.‫ܘܣܘܼܥ ܵܪ̈ܢܲܝܢ‬ ‫ܥܒ݂ܵܣܲ ܝ̈ܢ‬
‫ܘܥ ܲܪܛ ܸܠ ܩܵܝܡܝܼܢܲܢ ܩܕ ܵܡ‬
‫ܕܫܘܼܒ݂ܚܹܗ‬ ‫ܬܘܿܢܘܿܣ‬ 60. Šabbaḥ: Our strong refuge, glorious is the
‫ܡܝ̈ܢ ܬܲܡܵܢ‬ ܲ ܼ‫ ܘܡܘ‬.‫ܡܝܵܐ‬
ܵ ܿ‫ܡܬ݂ܘ‬ hope in you and desirable and excellent is
‫ ܘܵܝܠܲܢ ܥ ܲܠ‬.‫ܡܸ ܬ݂ܦܲܪܣܹܝܢ‬ your great compassion full of helps which
49
‫ܕܠܵܐ ܐܲܪܚܸܩܢܲܢ ܡܼ ܢ ܣܲ ܢ̈ܝܵܬܲܢ‬ are able to save those who take refuge in it
‫ ܕ ܲܟ݂ܡܵܐ ܡܲܪܝܼܪ‬.‫ܫܬܲܢ‬ ܵ ܼ̈‫ܘܒܝ‬ from all evils and to protect those who seek
refuge in it from all dangers. And those
‫ܒܹܝܬ݂ ܕܝܼܢܵܐ ܘܲܕܚܝܼܠ ܚܸܙܘܹܗ‬
who perseveringly knock at his door, he do
‫ ܘܩܵܠ ܦܘܼܩ̈ܕܵܢܵܘܗܝ‬.‫ܕܕܲܝܵܢܵܐ‬ not turn away from him. And again, he
‫ ܠܪ̈ܲܫܝܼܥ ܹܐ‬.‫ܗܒ݂ ܠܥܵܘ̈ܵܠ ܹܐ‬ ܸ ‫ܡܲܪ‬ quickly answer him who dares to ask
.‫ܫܡܲܪ‬ ܲ ‫ܡ‬ ‫ܠܢܘܼܪܵܐ‬ mercy. Who is this one who does not hasten
‫ܕܢ ܸܫܬܲܢܩܘܼܢ ܬܲܡܵܢ ܒܚܸܫܟ ܵܐ‬ to take shelter in your pity full of all helps?
‫ܡܣܸܩ‬ ܲ ‫ ܘܲܠܛܵܒܹ̈ܐ‬.‫ܕܓ ܹܗܢܵܐ‬ and ask of you pardon of sins crying with
‫ܕܢܸܬ݂ܒܲܣܡܘܼܢ‬ .‫ܠܪܵܘܡܵܐ‬ sigh saying : You compassionate one, have

pity on me and save me as you are
‫ ܒܲܬ݂ܪܵܐ ܕܥ ܸܠܵܝ‬.‫ܒܡܲܠܟ̇ܘܼܬ݂ ܵܐ‬ accustomed to, Good one who do not hinder
‫ ܘܛܘܼܒ݂ܵܘܗܝ‬.‫ܡܼ ܢ ܩܸܢܛ ܵܐ‬ his mercy; Lord of all, praise to you.
‫ ܢܲܫܦܲܥ‬. ‫ܪܵܡܝܼܢ ܡܼ ܢ ܡܸ ܠܬ݂ ܵܐ‬
‫ܕܸܡܥܹ̈ܐ ܚܢܝܼ̈ܓ݂ܵܬ݂ ܵܐ ܖܢܸܬ݂ܟܲܫܲܦ‬ 61. ‘ālam : O our saviour, you are our hope
‫ ܘܢ ܸܫܐܲܠ ܡܸ ܢ ܹܗ‬.‫ܠܕܲܝܵܢܵܐ‬ and our shelter. We offer you the requests
‫ ܐܵܦ ܚܘܼܣܵ ܝܵܐ‬.‫ܫܘܼܒ݂ܩܵܢܵܐ‬ of our need. Open to our prayer the door of
‫ ܕܒ݂ܗܵܘ ܝܵܘܡܵܐ‬.‫ܠܣܲ ܟ݂̈ܠ̱ܘܵܬܲܢ‬ your treasure, full of helps and answer the
‫ܢ ܸܦܘܿܩ‬ .‫ܕܡܹ ܐܬ݂ܝܼܬܹܗ‬ petitions of our soul in your mercy as you
‫ܫܘ̈ܗܝ‬ ܵ ܼ‫ܠܐܘܼܪܥ ܹܗ ܥ ܲܡ ܩܲܕܝ‬ are accustomed to and absolve the debts

and offences of your servants, Lord. And
‫ܘܲܢܚܘܼܣܥܠܲܢ‬
give help to our weakness, to fulfil your
will. Our Lord, let your cross be a high wall
‫ܐܸܬ̇ܕ ܲܠܚܲܬ̤ ܘܙ ܵܥܲܬ̤ ܐܲܪܥ ܵܐ‬49 to us always from all harm and by it may
.‫ܙ ܵܘܥ ܵܐ ܕ ܲܗܘ̤ܵܐ ܡܲܟܪܸܙ ܠܲܢ‬ we be protected from the devil our enemy
‫ܗܵܘ ܝܵܘܡܵܐ ܕ ܲܡܠ ܸܐ ܕܸܚܠܵܐ‬ and we confess and praise you saying:
praise to you lover of mankind who do not
‫ܲܪܒܵܐ ܕܡܹ ܐܬ݂ܝܼܬ݂ ܵܟ ܼ ܕܐܲܕܪ̱ܟ ܲܢ‬ put to shame those who trust in you O good
‫ ܘܐܸܫܟ ܲܚ ܠܲܢ ܟ ܲܕ‬.‫ܡܡܵܐ‬ ܵ ܼ‫ܒܐܝ‬ one, who do not turn away from all who cry
50
ܼ ‫ܘܐܲܝܟ‬ .‫ܕ ܲܡܟܝܼܢܲܢ‬ to you; Lord of all, praise to you.
.‫ܗܘܵܐ‬ ݇ ‫ܕ ܲܒܣܘܼܥ ܵܪ̈ܢ ܹܐ ܐܵܡܲܪ‬

‫ܕܐܸܬ̇ܬ̇ܥܝܼܪ ܕ ܲܡܟ ܵܐ ܡܼ ܢ‬
‫ܗܘܵܐ‬ ݇ ‫ܫܸ ܢܬ݂ ܵܟ ܼ ܘܟ ܲܕ ܚܵܐܲܪ‬ 62. Nēmār: Geevarghese Warda on the
‫ܗܘܵܐ‬ ݇ ‫ ܡܣܲ ܗܸܕ‬.‫ܒܫܘܼܠܵܡܵܐ‬ prophecy of Jonah and on how he had run
‫ܠܲܢ ܘܐܵܡܲܪ ܕܲܗ̤ܘܲܝܬ̇ܘܿܢ‬ from the God.
.‫ܘܲܡܨܲܠ ܹܝܢ‬ ‫ܥܝܼܪܝܼܢ‬ 62.1. When I read the narrations of the
‫ܖܢܸܬ݂ܦܢ ܸܐ‬ ‫ܘܲܕܢ ܸܫܗܲ ܪ‬ ancient and learned the stories of the
ܼ ‫ܠܵܟ‬ ‫ܘܢ ܸܙܡܲܪ‬ .ܼ ‫ܠܘܵܬ݂ ܵܟ‬ prophets, I was astounded at one of the
prophecies and I was much amazed at its
.‫ܫܘܼܒ݂ܚܵܐ ܬܠܝܼܬ݂ܵܝܵܐ ܘܢ ܹܐܡܲܪ‬ story and when I observed it closely and
‫ܗܵܘ‬ .‫ܐܲܠܵܗܵܐ‬ ̇‫ܫܬ‬ ܲ ܼ‫ܩܲܕܝ‬ went into detail, I felt great amazement.
‫ܕܠܲܐܪܥ ܵܐ ܕܡܸ ܬ̇ܬ̇ܙܝܼܥ ܵܐ ܐܵܦ‬ And read it aloud to people.
‫ܬܗܘܿܡܹ̈ܐ‬ ‫ܠܟ ݂ܠܗܘܿܢ‬ 62.2. How beautiful it is for contemplation.
̇‫ܫܪܲܪܬ‬ ܲ ‫ܒܐܝܼܕܲܝ̈ܟ ܬܲܩܸܢܬ̇ ܘ‬ And how nice for listening And all is full of
‫ ܗܵܘ‬.‫ܫܬ̇ ܚܲܝܠ̱ܬ݂ܵܢܵܐ‬ ܲ ܼ‫ܩܲܕܝ‬ wonders the prophecy of the widow’s son.
.̇‫ܬܲܚܸܡܬܵܗ‬ ‫ܕܠܲܫܝܘܿܠ‬ In the vision the Lord said to this Jewish
‫ܡܗ̇ ܬܘܼܒ݂ ܠܵܐ ܢܸܬ݂ܦܬܲܚ‬ ܵ ܼ‫ܕܦܘ‬ prophet; “Go to the Ninevite people and
proclaim death immediately”.
݂‫ܒܹܝܬ‬ ‫ܠܲܢ‬ ‫ܘܬܸܒ݂ܠܲܥ‬
‫ܫܬ̇ ܠܵܐ‬ ܲ ܼ‫ ܩܲܕܝ‬.̇‫ܚܸܫܘܿܟܹ̇ܝ̈ܗ‬
̇‫ ܕܐܲܢ݇ܬ̇ ܒܲܛ ܸܠܬ‬.‫ܡܵܝܘܿܬ ܵܐ‬ 62.3. He answered saying: I will not go, For
I know that you are merciful God and all-
‫ܘܼܬܹܗ ܕܡܵܘܬ ܵܐ ܝܲܥܢܵܐ‬ ܹ ‫ܩܲܠܝܼܠ‬ forgiving and indulgent.
.‫ܘ ܲܪܚܸܡ ܥܠܲܝܢ‬
62.4. I have known that you are
compassionate and I have perceived that
‫ܡܢܵܐ ܡܵܪܝܵܐ ܩܲܡܬ̇ ܒܪܘܼܚܩܵܐ‬
ܵ ‫ܠ‬50
you are merciful and you does not act
‫ܬ ܐܲܦܲܝ̈ܟ ܡܼ ܢ‬
̇ ݂ ‫ܡܢܵܐ ܐܲܗܦܸܟ‬
ܵ ‫ܠ‬ according to the word. How much you have
51
‫ܥ ܹܕܬ ܵܟ ܼ ܗܵܝ ܕܡܼ ܢ ܠܘܼܩܕ ܵܡ‬ been seen according to the stubborn nature?
‫ ܒܝܼܫܵܐ‬.̤‫ܒܲܕܡܵܟ ܼ ܐܸܙܕܲܒ݂ܢܲܬ‬ 62.5. And even if I go, according to your
‫ ܘܗܵܐ ܟܠ‬.̇‫ܢܗ̇ ܘܣܲ ܩ ܵܪܗ‬ ܵ ‫ܣ‬ word I preach, Israelites may call me the
.‫ܫܓܹ̇ܫ‬ ܵ ̇‫ܝܘܿܡ ܠܝܲܠ ܹܕܝ̈ܗ‬ prophet of pagans and may stone me.
.‫ܕܗܸܢܘܿܢ ܠܲܚܕܵܕܹ̈ܐ ܢܵܘܒ̇ܕܘܼܢ‬

‫ܘܟ ܲܕ ܚܵܪ ܘܲܚܙ ܵܐ ܒܥ ܸܠܕܲܪܵܐ‬ 62.6. This same hour Jonah arose. And ran
‫ ܒܝܲܕ‬.‫ܕܲܒ݂ܢܘܼܟ ݂ ܵܪ̈ܝܹܐ ܠܵܐ ܙܟ ݂ ܵܐ‬ to the town of Joppa. He saw a big ship
‫ܟ ܵܗܢܹܝ̈ܗ ܟܠܝܘܿܡ ܕ ܵܠܲܚ‬ there which goes to the island of Tarshish.
‫ ܘܲܠܥܘܼܙ ܵܐ ܕܬ݂ܘܼܩܦ ܵܐ‬.̇‫ܠܵܗ‬

‫ܕܚܲܝܠ ܹܗ ܕܡܵܪܘܿܕ ܵܐ ܡ̇ܢ‬ 62.7 He gave the fare and ascended the
ܼ ‫ܡܸ ܫܟ ܲܚ ܕܒܸܠܥ ܵܕ ܚܲܝܠܵܟ‬ ship. And as soon as he ascended the ship,

the land moved away from him and the sea
‫ ܐܲܢ݇ܬ̇ ܒܪ̈ܚܡܲܝܟ‬.‫ܢ ܸܙܟ ܹܝܘܗܝ‬ started howling against him
‫ܒܝ̈ܗ̇ ܡܼ ܢ‬ ܹ ‫ܡܪܹܟ̇ܠ ܫܵܘܙ‬ ܵ
‫ ܕܗܵܐ ܟܠܝܘܿܡ‬.‫ܐܝܼܕ ܵܘܗܝ‬
62.8. And, it began exposing him silently.
‫ܨܵܠ ܹܐ ܠܵܗ̇ ܦܲܚܹ̈ܐ ܕ ܲܢܨܘܼܕܹܝܗ‬ A rational one who was silent. And as if
ܼ ‫ ܐܲܢ݇ܬ̇ ܒܚܲܝܠܵܟ‬.‫ܘܢܵܘܒ ܹܕܗ̇ܝ‬ with mouth the sea says to him with a voice
̇‫ܦܝ̈ܗ‬ ܹ ܲ‫ܐ‬ ‫ܕܥ ܲܠ‬ ‫ܦ ܵܪܘܿܩܲܢ‬ of its hurricane:
‫ܐܸܬ݂ܒܲܙ ܲܚܬ̇ ܠܵܐ ܬܲܗܡܸ ܐ ܡܼ ܢ‬ 62.9. Whither, whither, fugitive? From the
‫ ܕܐ ݇ ܵܪ̈ܙܹܗ̇ ܒܲܢܒܝܼܹ̈ܐ‬.ܼ ‫ܥ ܹܕܬ ܵܟ‬ face of the Lord, o traveller. For I will
‫ ܐܲܢ݇ܬ̇ ܒܚܘܼܒܵܟ‬.‫ܐܸܬ̇ܬ̇ܨܝܼܪ‬ become your strangler. And who will
̇‫ܡܲܠܟ ܵܐ ܡܫܝܼܚܵܐ ܢܲܛܲܪܹܗܝ‬ become your saviour?
‫ܡܼ ܢ ܢ ܸܟ݂ܝܵܢܵܘ̈ܗܝ ܕܐܵܟܹ̇ܠܩܲܪܨܵܐ‬ 62.10. I am the sea that has buried heroes
.‫ܘ ܲܪܚܸܡ ܥܠܲܝܢ‬ without any coffin. I made the sighted blind
and the vivacious as if lame.
62.11. From whom a boundary was set for

̇‫ܐܲܬ݂ܩܸܢ ܐܲܪܥ ܵܐ ܥ ܲܠ ܡܬ݂ܩܢܹܝ̈ܗ‬51 me which I never cross. And if he
52
‫ܐܝܼܬ݂ܝܵܐ ܕܲܒ݂ܪܸܡܙܹܗ ܐܸܬ̇ܬܲܩܲܢ‬ commanded, that kept for me, I would
.݂‫ܒܪ̈ܝܵܢ ܘܐܸܨܛܲܒܲܬ‬ ܸ ‫ܟܠ‬ destroy every flesh at once.
.ܼ ‫ܐܸܬ݂ ܲܪܚܲܡ ܥ ܲܠ ܣܵ ܗܘܿܕܲܝ̈ܟ‬ 62.12. The sea awoke from silence and
‫ܪ̈ܚܡܲܝܟ‬ ‫ܬܲܪܚܸܩ‬ ‫ܘܠܵܐ‬ roared at Jonah like a lion. It aroused great

waves at him. And they reached sky.
‫ ܕܗܵܐ‬.‫ܘܛ ܲܝܒܘܼܬ݂ ܵܟ ܼ ܡܸ ܢܲܢ‬
‫ܐܸܬ̇ܬ̇ܥܝܼܪܘ ܥܠܲܝܢ ܙܲܒ݂ܢ̈ܐ‬
ܼ ‫ ܘܐܲܝܟ‬.‫ܕ ܲܡܠ ܹܝܢ ܣܘܼ ܵܪ̈ܕܹܐ‬ 62.13. The sea waves raised voice louder
‫ܐܲܪܥ ܵܐ ܡܛܲܪܲܦܬ ܵܐ ܨܗܸܐ‬ than the peals of thunder from the cloud.
And they sprang high, and the day became
‫ ܛܵܒ݂ܵܐ‬.ܼ ‫ܟ ܸܢܫܲܢ ܠܦܘܼܪܩܵܢܵܟ‬ like night.
‫ ܠܵܐ‬.‫ܕܠܵܐ ܟܵܠ ܹܐ ܪ̈ܲܚܡܵܘܗܝ‬
ܼ ‫ܡܵܪܝ ܬܲܗܡܸ ܐ ܡܼ ܢ ܥܲܒ݂ܕܲܝ̈ܟ‬
62.14. And while the sea seethed and the
‫ ܘܐܸܢܗ̤ܘ‬.ܼ ‫ܕ ܲܪܫܝܼܡܝܼܢ ܒܲܫܡܵܟ‬ deep stormed, and the hurricane increased
ܼ ‫ܕܥ ܵܘܠܲܢ ܣܗܸܕ ܒܲܢ ܐܲܝܟ‬ and the ship was about to perish.
‫ ܚܢܵܢܵܐ ܫܸܙܟ ܹܝܘܗܝ‬.݂‫ܕ ܲܟܬܼܝܼܒ‬
‫ܟܠ‬ ‫ܡܸ ܢܲܢ‬ ‫ܘܢ ܸܪܕܘܿܦ‬ 62.15. And while ships at sea were going
‫ ܘܠܵܐ ܡܵܪܝ‬.‫ܢ ܸܟܝܵܢ̈ܠܝܼܢ‬ and coming peacefully the winds and waves
‫ܥ ܲܕܥܹܕܹ̈ܐ‬ ‫ܢܸܬ݂ܗܲ ܦܟ̇ܘܼܢ‬ of the deep gathered together against Jonah
‫ ܐܲܦܠܵܐ‬.‫ܕܚܲܕܘ̈ܵܬܲܢ ܠܐܸܒ݂ܠܵܐ‬ that day.
‫ܬܘܼܒ݂ ܬܫܲܚܠ ܸܦ ܙܡܝܼ ܵܪ̈ܬܲܢ‬ 62.16. Then the sailors held counsel and
‫ ܘܩܵܠܹ̈ܐ ܚܢܝܼܓܹ̈ܐ‬.‫ܠܐܘܿܠܝ̈ܵܬ݂ ܵܐ‬ rose for the prayer. And each of them
‫ ܐܲܓ ܸܢ ܡܵܪܝ‬.‫ܕܥ ܲܠ ܥ ܲܢܝܼ ܹܕ̈ܐ‬ offered a supplication to their gods in terror.
‫ܥ ܲܠ‬ ܼ ‫ܪ̈ܲܚܡܲܝܟ‬ ‫ܝܲܡܝܼܢ‬

.‫ ܘܚܘܼܣܥܠܲܝܢ‬.‫ܫ̈ܬܲܢ‬ ܵ ̮‫ܢܲܦ‬ 62.17. And when everybody rose for the
prayer, Jonah did not make any supplication
‫ܐܲܝܟ ܼ ܝܵܘܡܵܐ ܕܐܸܬ݂ܡܵܠܝ ܕ ܲܥܒܲܪ‬52 but set out bed and fell asleep, sorrowfully.
53
‫ܚܲܓܹ̇ܗ ܕܥ ܵܠܡܵܐ ܥܵܒ̇ܘܿܪܵܐ‬

‫ ܘܡܼ ܢ ܫܹ ܝܠ ܛܵܠ ܹܩ‬.‫ܦܲܛ ܲܪ ܠ ܹܗ‬ 62.18. The sailors approached him at that
‫ ܘܡܸ ܕܸܡ ܕܥ ܵܕ ܲܪ‬.‫ܘܡܸ ܬ݂ܚܲܒܲܠ‬ hour and woke him up hastily. Get up, man,
‫ܒܓܵܘܹܗ ܠܵܐ‬ ̈‫ܠܚܲܝܲܝ‬ offer a prayer. Behold, we have got into a

great trouble.
‫ܗܟ ܹܝܠ‬ ܵ ‫ ܐܲܝܟ ܲܢ‬.݂‫ܐܸܬ̇ܬܲܓܪܹܬ‬
62.19. Jonah answered: I will not pray, for I
‫ܚܲܝܹ̈ܐ‬ ‫ܘ ܹܐܪܲܬ‬ ‫ܐܸܥܘܼܠ‬
know that it is because of me that the storm
‫ܗܵܕ‬ ‫ܘܥ ܲܠ‬ .‫ܕ ܲܠܥ ܵܠܲܡ‬ has struck this time.
‫ ܕܥ ܲܕܠܵܐ‬.ܼ ‫ܡܸ ܬܟܲܫܲܦܢܵܐ ܠܵܟ‬
62.20. Immediately the sailors rose up and
.‫ܢܦ̮ܫܝ ܡܼ ܢ ܚܝܹ̈ܐ‬ ܲ ݂‫ܬܸܣܲ ܒ‬ having gathered together held a counsel: let
‫ܐܸܫܘܸܐ ܠܪ̈ܲܚܡܹ ܐ ܘܠܲܚܢܵܢܵܐ‬ us see what the reason of this great
.‫ܲܪܒܵܐ ܘܠܦܘܼܪܩܵܢܵܟ‬ disturbance is.
.‫ܘܒ݂ܠ ܸܠܝܵܐ‬
ܲ ‫ܡܡܵܐ‬
ܵ ܼ‫ܒܐܝ‬53 62.21. All the sailors cast lots together all
‫ܫܠ ܹܝܢ‬ ܵ ‫ܠܵܐ ܕ ܵܡܟ̇ܝܼܢ ܘܠܵܐ‬ the shipmen properly. And the knowing all
for certain revealed Jonah avowedly.
‫ܥ ܵܡܘܿܪ̈ܵܘܗܝ ܕܥ ܵܠܡܵܐ ܡܼ ܢ‬
‫ܐܲܡܝܼܢܵܐ‬ ‫ܥܲܡ̱ܠܗܘܿܢ‬ 62.22. And when the lot fell upon Jonah,
that it was he to blame. They approached
‫ܘܦܘܼܠܚܵܢܲܗܘܿܢ ܕܝܘܼܬܪܵܢ‬ him at the moment and asked him about the
‫ܘܐܸܢܵܐ‬ .‫ܒܹܗ‬ ̇‫ܠܲܝܬ‬ reason:
‫ܕܐܸܦܠܘܿܚ‬ ݂‫ܕܐܸܫܬ ܵܘܕܝܼܬ‬ 62.23. Now let tell us what you have done.
.‫ܟ ܹܐܢܘܼܬ݂ܵܐ‬ ‫ܦܘܼܠܚܵܢ‬ And tell us what your sin is. Reveal to us
‫ܐܸܬ̇ܛܲܒܲܥܘ ܪܸ̈ܓ݂ܫܲܝ ܥ ܲܡ‬ your land and your city. And announce to
‫ܒܫܸܢܬ݂ܵܐ‬ ̈‫ܙ ܵܘܥܲܝ‬ us the name of your god.
‫ ܐܸܠܵܐ ܒܵܥܹܢܵܐ‬.‫ܡܗ̱ܡܝܵܢܘܼܬ݂ ܵܐ‬ ܲ ‫ܕ‬ 62.24. Jonah answered: I am a Jew. And

.ܼ ‫ܡܸ ܢܵܟ ܼ ܐܘܿ ܥܝܼܪܵܐ ܕܠܵܐ ܕ ܵܡܹ ܟ‬ worship the Lord of everything. And
‫ܡܼ ܢ‬ ‫ܐܲܥܝܼܪܲܝܢܝ‬ ̇‫ܐܢ݇ܬ‬ because I am fleeing from His presence, He
.‫ܕ ܲܡܟܘܼܬ݂ܝ ܘ ܲܪܚܸܡܥܠܲܝ‬ wants to be my destroyer.
54
62.25. What shall we do to calm the sea, O

‫ܡܵܪܝܵܐ ܪ̈ܲܚܡܲܝܟ ܠܥ ܵܠܲܡ‬54
servant of the Lord of the Sea? He
. ‫ܡܫܝܼܚܵܐ ܡܠ ܸܐ ܪ̈ܚܡܹ ܐ‬ answered: Take me and throw me into the
‫ܪ̈ܲܚܡܲܝܟ ܢ ܸܗܘܘܿܢ ܒܲܥܵܝܹ̈ܐ‬ sea, And the sea waves will calm down.
‫ܕܠܵܐ‬ .‫ܫܬܲܢ‬ ܵ ̮‫ܫܦ‬
ܲ ‫ܚܠܵܦ‬ 62.26. Immediately they rose up with
‫ܒܲܪ̈ܓ݂ܝܼܗܓ݂ܵܬ݂ܵܐ‬ ‫ܫܸ ܬ݂ܛܲܒܲܥ‬ perturbation and came to him and seized
‫ ܕܡܲܦܗ̈ܝܵܢ ܠܲܢ‬.‫ܥܵܒ̇ܘܿܪ̈ܝܵܬ݂ ܵܐ‬ him with fear and they wept for him and to
.‫ܡܼ ܢ ܐܘܼܪܚܵܐ ܕܦܘܼܩ̈ܕܵܢܲܝܟ‬ the Lord of creation they cried out and said
‫ܐܸܠܵܐ ܕܢܸܬ̇ܛܲܝܲܒ݂ ܠܦܘܼܠܚܵܢ‬ in fear:
‫ ܥ ܲܡ ܗܵܢܘܿܢ‬.‫ܟ ܲܪܡܵܐ ܪܘܼܚܵܢܵܐ‬ 62.27. Behold Lord here we are throwing
ܼ ‫ܕܝܵܘܡܵܐ ܟܠ ܹܗ ܒܟ ܲܪܡܵܟ‬ out your servant. Because we have heard

from him that if we do not throw him out,
‫ ܘܥ ܲܡ ܒܬ݂ܘܼ̈ܠܵܬ݂ܵܐ‬.‫ܦܠܲܚܘ‬ we all will perish with him.
‫ܗܢ ܹܝܢ ܕܐܲܢܗܲ ܪ‬ ܵ .‫ܡܬ݂ ܵܐ‬ܵ ܼ̈‫ܚܲܟܝ‬
62.28. They took him and threw him into
‫ܒܡܸ ܫܚܵܐ‬ ‫ܠܲܡܦܹܝܕܲܝ̈ܗܹܝܢ‬ the sea. And the winds and the sea became
‫ ܕܥ ܲܡܗܹܝܢ ܢ ܸܥܘܿܠ‬.‫ܕܪ̈ܲܚܡܹ ܐ‬ clam. And all travellers of the sea praised
‫ܠܲܓ݂ܢܘܿܢ ܢܘܼܗܪܵܐ ܒܝܘܿܡ‬ the Lord of the land and sea.
‫ܒܣܘܿܓ݂ܵܐܐ‬ ‫ܡܹ ܐܬܼܝܵܟ‬ 62.29. When Jonah was thrown into the sea
.‫ܕܪ̈ܲܚܡܲܝܟ‬ a fish sped at the command of the Most
High, and swallowed him without leaving a
.݂‫ܐܸܬ̇ܕ ܲܟ݂ܪܹܬ݂ ܐܲܠܵܗܵܐ ܘܐܸܬ̇ܕ ܲܠܚܹܬ‬55 single bruise, and withdrew into the depths
‫ܠܗܵܘ ܕܝܼܢܵܐ ܕ ܲܥܬ݂ܝܼܕ ܥܵܗܹܕ‬ of the deep.
‫ܐ݇ܢܵܐ ܘܲܠܝܵܘܡܵܐ ܐ݇ܚ ܵܪܝܵܐ‬ 62.30. Jonah rose up in the womb of the
‫ ܡܵܐ ܕ ܲܥܬ݂ܝܼܕ‬.ܼ ‫ܕܡܹ ܐܬ݂ܝܼܬ݂ ܵܟ‬ fish and cried out to the compassionate
‫ܗܘܼ ܟܠܢܵܫ ܠܲܡܩܵܡ ܡܼ ܢ‬ ݇ Lord: Lord, be my liberator from the coffin,

into which I am confined.
݂‫ܗܒ‬ܸ ‫ܥ ܲܦܪܵܐ ܒܩܵܠܵܟ ܕܡܲܪ‬
‫ ܡܵܐ ܕܡܸ ܬ̇ܬ̇ܙܝܼܥܝܼܢ‬.‫ܒܪ̈ܝܵܬ݂ ܵܐ‬ ܸ
55
‫ ܘܬܵܩܹܢ‬.‫ܚܲܝ̈ܠܲܝ ܪܵܘܡܵܐ‬ 62.31. Sitting in the highest heavens and
.‫ܡܸ ܢܫܹ ܠܝ ܟܘܼܪܣܝܹܗ ܕܕܲܝܵܢܵܐ‬ looking at the inferior depths. Lead me

from death to life so that I may preach Your
‫ܥܝܼܪܹ̈ܐ ܕܢܘܼܪܵܐ ܦ ܵܪܚܝܼܢ‬
name in the land of the Ninevites.
‫ ܠܲܡܟܲܢܵܫܘܼ ܓܒܲܝ̈ܵܐ‬.‫ܒܐܵܐܲܪ‬
62.32. Lord show me Your grace as You
‫ ܘܥ ܲܠ ܒܝܼܫܹ̈ܐ‬.‫ܠܡܲܠܟܘܼܬ݂ ܵܐ‬
have showed Your righteousness. For I
.‫ܢܵܦܹܩ ܡܸ ܢܫܹ ܠܝ ܦܘܼܩܕܵܢܵܐ‬ know that there is nobody like You and
‫ܠܢܘܼܪܵܐ‬ ‫ܕܢ ܹܐܙܠ݇ܘܼܢ‬ You are free of prejudice.
‫ ܕܬܲܡܵܢ ܕܵܐܹܢ‬.‫ܕ ܲܠܥ ܵܠܲܡ‬ 62.33. Divine command ordered and the
‫ܡܟ ܸܣ‬ ܲ ‫ܘ‬ ‫ܒܫܲܠܗܹܒܝܼܬ݂ ܵܐ‬ fish relieved the prophet at the end of the
‫ ܩܕ ܵܡ ܕܹܝܢ ܕܢ ܹܐܬܸܐ‬.‫ܠܥܵܘ̈ܵܠ ܹܐ‬ third day as a mystery of Resurrection of
‫ ܠܵܟܘܼ ܡܦܝܼܣ‬.‫ܗܵܘ ܝܵܘܡܵܐ‬ the Only-Begotten.
.‫ܡܪܹܟܠ ܲܪܚܸܡܥܠܲܝ‬ ܵ ‫ܐ݇ܢܵܐ‬ 62.34. Lord who led out of the fish Jonah,
the blessed prophet. Lead us out of
‫ܪܢ ܹܝܬ݂ ܘܐܸܬ̇ܛ ܲܪܦܲܬ̤ ܪܘܼܚܝ‬56 confinement and deliver us from every
ܼ‫ܪܢ ܹܝܬ‬ ‫ܟ ܹܐܢܵܐ‬ ‫ܒܕܝܼܢܵܟ‬ temptation.
̇‫ܘܒ݂ܫܵܥܬ݂ ܵܐ ܕܐܵܬܹ̇ܝܬ‬ܲ .‫ܡܵܪܝܵܐ‬ 62.35. Absolve and pardon; help and save;
݂‫ ܘܐܸܡܪܹܬ‬.‫ܠܡܸ ܒ݂ܚܲܪ ܟܠ‬ and drive away sorrows and grieves from
us. And (give) us those who are standing
̈‫ ܕ ܲܣܓܝܼܘ ܚܵܘܒܲܝ‬.ܼ‫ܕܘܵܠܝܠܝ‬ before You and calling upon You like
‫ ܘܲܥܫܸ ܢ ܚܘܼܒܵܠ ܹܗ‬.̈‫ܘܲܚܛ ܵܗܲ ܝ‬ Jonah. Our Lord, bless and keep and
‫ ܒܝܼܫܵܐ ܒܢ ܸܟ݂ܠ ܹܗ‬.‫ܕ ܲܩܢܘܿܡܝ‬ support. And Glory to You from the mouth
‫ ܘܫܵܓ ܹܫ‬.‫ܩܵܐܹܡ ܠܘܼܩܒܲܠܝ‬ of all of us.
‫ܒܗܸܪܓܵܐ‬ ‫ܠܪܸܥܝܵܢܝ‬ 63. Slōṭā’ : of Mar Shalleetha of Resh Aina
‫ ܩܕܵܡܲܝܟ ܐܲܠܵܗܝ‬.‫ܕ ܲܚܣܵ ܡܹ ܗ‬ O Lord, God of grace, care, compassion and

‫ ܘܠܵܐ‬. ‫ܐܵܫܹ ܕ ܐ݇ܢܵܐ ܢܲܦ̮ܫܝ‬ mercy (Repeat) All the depths of the deep
‫ܫܘܼܒ݂ܩܵܢܵܐ‬ ‫ܐ݇ܢܵܐ‬ ‫ܫܐܹܠ‬

ܵ are trembling and shaking out of the fear of
your greatness. Sky and heaven of heavens
56
‫ ܠܵܐ ܡܵܪܝ ܬܲܗܦܸܟ‬.‫ܕܚܵܘܒܹ̈ܐ‬ are filled with your excellency and honour.
‫ܐܲܦܲܝܟ ܡܼ ܢ ܩܵܠܵܐ ܕܒ݂ܵܥܘܼܬ݂ܝ‬ And earth with her all breadth and
mountains with constancy of their
.‫ܕܛ ܲܝܒܘܼܬ݂ܵܟ‬ ‫ܒܣܘܿܓ݂ܵܐܐ‬
compactness proclaim your power and
.‫ܒܬ݂ ܐܲܝܟ ܼ ܒܲܪܢܵܫܵܐ‬ܹ ܵ‫ܕܐܸܢܵܐ ܚ‬ valiance. My Lord, give us that love that are
.‫ܚܘܼܢܲܝܢܝ ܐܲܢ݇ܬ̇ ܐܲܝܟ ܐܲܠܵܗܵܐ‬ mixed with trembling and fear. Let us bring
‫ܘܦܲܨܵܢܝ ܡܼ ܢ ܕܝܼܢܵܐ ܕܚܝܼܠܵܐ‬ before you a reasonable offering of our lips
‫ܐ݇ܢܵܫ̈ܵܐ‬ ‫ܘ ܵܪܚܹܡ‬ ‫ܚܲܢܵܢܵܐ‬ that it may be offered on the holy altar of
‫ܘ ܲܪܚܸܡܥܠܲܝ‬ pure heart. For, we, O glorious and fearful

one of the fiery powers, we are dust and soil
‫ܠܵܐ‬ ‫ܕܛ ܲܠܝܘܼܬ݂ܝ‬ ‫ܣܲ ܟ̈ܠ̱ܘܵܬ݂ ܵܐ‬57 and contemptible ash which your hands are
ܼ‫ܬܸܬ̇ܕܟ ܲܪ ܠܝ‬ formed we begin to (pray as) stammer and
݂‫ܕܣܸܥܪܹܬ‬ ‫ܣܲ ܟ̈ܠ̱ܘܵܬ݂ ܵܐ‬ twitter before you as children and infants
‫ ܘܲܠܕܝܼܢܵܟ ܟܠ‬. ‫ܥܵܗܹܕܢܵܐ‬ before their benevolent and sweet father.
‫ ܡܵܐ‬.‫ܝܘܿܡ ܡܸ ܬ̇ܕܟ ܲܪܢܵܐ‬ When we compare your excellency,
‫ܕ ܲܥܬ݂ܝܼܕ ܐܲܢ݇ܬ̇ ܠܡܹ ܐܡܲܪ ܥ ܲܡ‬ valiance and your ineffable glory with our
vileness, wretchedness and feebleness,
‫ ܘܲܠܡܸ ܦܪܲܥ‬.݂‫ܟܠ ܟ ܹܐܢܵܐܝܼܬ‬
indeed, you formed us from the dust in the
‫ ܘܟ ܲܕ‬.‫ܐܸܢ ܕܛܵܒ݂ ܘܐܸܢ ܕܒ݂ܝܼܫ‬ beginning and you subjugated our
‫ܨܵܐܲܪ ܐ݇ܢܵܐ ܠ ܹܗ ܒܓܵܘ ܪܸܥܝܵܢܝ‬ contemptible dust with fleeting and
‫ܠܗܵܘ ܫܘܼܢܵܩܵܐ ܕܡܼ ܢ ܫܸܠܬܹܗ‬ mystical spirit by your mercy. You know
‫ ܒܬܸܡܗܵܐ ܘܫܸ ܬ݂ܩܵܐ‬.‫ܡܪܲܢ‬ ܵ ‫ܕ‬ the misery that are hidden in each of their
.̈‫ܙ ܵܘܥܲܝ‬ ‫ܩܵܝܡܝܼܢ‬ limbs adherently and separately. Therefore,
‫ܢܦ̮ܫܝ ܡܼ ܢ‬ ܲ ‫ܘܡܸ ܬ݂ܒܲܠܗ̱ܝܵܐ‬ O Lord of our spirits, as long as all

wretchedness and feebleness revealed and
‫ ܘܒܸܗܬܲܬ‬.‫ܥܘܼܙܹܗ ܕܕܝܼܢܵܐ‬ visible before you, we make the voice of
݂‫ܦ̈ܐ ܕ ܲܠܥ ܹܝܢ ܟܠܢܵܫ ܝܵܪܹܬ‬ ܹ ܲ‫ܐ‬ our prayer and supplication humble and you
‫ܟܸܢ̈ܫܹ ܐ‬ ‫ܘܲܩܕ ܵܡ‬ .‫ܐ݇ܢܵܐ‬ hear our prayer by your mercy and absolve
‫ ܕܡܸ ܕܸܡ ܕܐܸܢܵܐ‬.‫ܕܡܲܠܲܐܟ̈ܐ‬ our sins and our follies by your grace. Who
57
‫ܒܛܘܼܫܝܲܝ ܣܸܥܪܹܬ݂ ܥ ܲܪܛ ܸܠ‬ shows us piety except the one who knows
‫ܗܕܹܐ ܒܵܥ ܹܐ‬ܵ ‫ ܘܥ ܲܠ‬.‫ܡܸ ܬ݂ܦܲܪܣܸܐ‬ all the agonies of the assembly? Whom we
‫ ܚܘܼܢܲܝܢܝ ܒܪ̈ܲܚܡܲܝܟ‬.‫ܐ݇ܢܵܐ‬ have as another father to approach on

whose door we knock? We remember the
.‫ܡܪܹܟܠ ܘ ܲܪܚܸܡܥܠܲܝ‬ܵ eternal love towards us and the holy
݂‫ܘܒ݂ܨܹܝܬ‬
ܲ (‫ܕܲܒ݂ܨܝܼܪܘܼܬ݂ ܡܸ ܛܪܵܐ‬58 ) passions by which we have been saved.
݂‫ܪܘܼܚܝ ܘܐܸܡܪܹܬ‬ Whom we have to know our miseries and
‫ܒܪܸܥܝܵܢܝ ܪܸܗܛ ܹܬ ܨܹܝܕ‬ wound that cause pain? Even if he gave us

freedom by which we may ask the
̈‫ܡܝ‬ ܲ ܼ‫ ܘܥ ܹܗ ܹܕܬ݂ ܡܘ‬.‫ܩܘܼܫܬ ܵܐ‬
countenance in the days of affliction,
.ܼ‫ ܘܐܸܡܪܹܬ݂ ܕܘܵܝܠܝ‬.݂‫ܟ ܲܣܝܵܐܝܼܬ‬ indeed, if you cast out from your presence
.‫ܡܝ̈ܵܐ ܟܠܵܘ ܡܼ ܢ ܡܸ ܛܪܵܐ‬ ܲ ‫ܕ ܲܫ‬ whom we have to receive us? Your grace
.‫ܘܐܲܪܥ ܵܐ ܐܲܪܡܠܲܬ̤ ܡܼ ܢ ܦܹܐܪܹ̈ܐ‬ generated the children and the sons and it
‫ ܗܵܐ‬.‫ܡܝܵܢܹ̈ܐ‬ ܲ ‫ܚܲܝ̈ܠܵܘܵܬ݂ ܵܐ ܕ ܲܫ‬ wrote them among the heavenly firstborns.
‫ܟ ܸܢܫܹ̈ܐ‬ ‫ܥ ܲܠ‬ ‫ܐܲܒܝܼܠܝܼܢ‬ No Lord, No Lord don’t reject those who
̇‫ ܐܲܢ݇ܬ̇ܘܼ ܕ ܲܦܩܲܕܬ‬. ‫ܕܬܲܚܬܵܝܹ̈ܐ‬ call you and approach you and you wrote
them in the book of life. Don’t rebuke us
݂‫ ܒܲܨܠܘܿܬ‬.̇‫ܡܝ̈ܵܐ ܘܲܟ ݂ܠܲܝܬ‬ ܲ ‫ܫ‬
(with the words) I don’t know you. Don’t
.‫ܥܲܒ݂ܕ ܵܟ ܼ ܒܙܲܒ݂ܢ ܹܗ ܕܐܹܠܝܼܵܐ‬ hand over us to other Lords. Don’t be
̇‫ܘܒ݂ܦܲܣܲ ܬ݂ ܐܝܼܕ ܵܐ ܪܫܲܡܬ‬ ܲ oblivious (concerning) our humiliation and
.‫ܘܚܵܘܝܼܬ̇ ܕܢ ܸܚܘܿܬ݂ ܡܸ ܛܪܵܐ‬ affliction so that (it occur) from our
‫ܠܥܲܡܵܟ‬ ̇‫ܘܲܦܪܲܩܬ‬ oppressors, those who don’t know us.
‫ܡܪܲܢ ܕܗܵܐ‬ ܵ ‫ ܘܠܲܢ‬.‫ܒܐܘܼܠܨܵܢܵܐ‬ Because our soul laid down in the dust of
‫ܡܛܲܒ̈ܥܝܼܢܲܢ ܦܪܘܿܩܲܝܢ ܕܠܵܐ‬ wretchedness and our belly is stick to the

earth of grieves. And (when) all these
݂‫ ܘܲܠܥ ܲܒܕܲܝ̈ܟ ܗܲ ܒ‬.‫ܢ ܹܐܒܲܕ‬ things happened to us without having your
̈‫ܒܲܚܢܵܢܵܟ ܕܢܲܩܒܸ̈ܠ ܐܲܦܲܝ‬ support. And don’t deny us from your
.‫ܓ ܸܠܝܵܢܵܟ ܘ ܲܪܚܸܡܥܠܲܝ‬ covenant and don’t overturn us behind
because we don’t know another door except
58
‫ܩܪܹܝܬ ܵܟ ܼ ܡܵܪܝܵܐ ܒܟ ݂ܠܝܘܿܡ‬59 your door. We may be impelled for our the
.‫ܡܪܲܢ ܒܐܘܼܠ̈ܨܵܢܲܝܢ‬ ܵ ܼ ‫ܩܪܲܝܢܵܟ‬ acceptance of your vehement Holy Spirit so
.‫ܕܡܸ ܛܪܵܐ ܘܛ ܲܠܵܐ ܬܸܬܸܠ ܠܲܢ‬ that it may cause to flow and pour the
‫ܫ̈ܬܲܢ ܐܵܦ‬ ܵ ̮‫ܨܗ̈ܝܵܢ ܢܲܦ‬ ܲ ‫ܕܠܹܗ̈ܘ‬ indivisible founts of the hidden indwelling
on us from the pool of your mercy (i.e.)
‫ ܘܠܵܟ݂ܘܼ ܚܵܝܪ̈ܵܢ‬.‫ܐܲܪ̈ܥܵܬܲܢ‬ relief to the tormented, rest to the
‫ܢܢܹ̈ܐ ܛܥܝܼ̈ܢܵܢ‬ ܵ ‫ ܥ‬.‫ܒܟ ݂ܠܥ ܸܕ ܵܢ‬ lamenters, comfort to the mourners,
‫ ܘܥ ܵܘܠܲܢ‬.‫ܡܸ ܛܪܵܐ ܘܛ ܲܠܵܐ‬ deliverance to the prisoners, freedom to the
.‫ܕܝܼܠܲܢ ܟܵܠ ܹܐ ܕܠܵܐ ܢ ܸܚܘܿܬ‬ oppressed, cure to the sick, peace to the
‫ܪ̈ܲܚܡܲܝܟ ܢܦܝܼܣܘܼܢ ܥ ܲܠ‬ broken heart, return to those who err,
‫ ܡܫܝܼܚܵܐ ܣܲ ܒ݂ܪܲܢ‬.‫ܚܵܘ̈ܒܵܬܲܢ‬ recovery to the perished, hope to the poor,

remembrance to the departed and harbour
‫ ܘܐܲܦܨܲܚ‬.‫ܒܙܲܒ݂ܢܹ̈ܐ ܕܐܘܼܠܨܵܢܵܐ‬
and arrival with peace to all those who are
̇‫ܠܐܲܪܥ ܵܐ ܘܐܲܫܘܿܕ ܥܠܹܗ‬ distressed in order to fill our mouth (with)
‫ ܡܸ ܛܪܵܐ ܢ ܼܝܚܵܐ‬.‫ܒܘܼܪ̈ܟܵܬ݂ ܵܐ‬ glory and offer our tongues, praise, in the
‫ ܘܚܲܕ ܵܐ ܠܙ ܲܪܥ ܵܐ‬.‫ܕܨܸܒ݂ܝܵܢܵܐ‬ pleasure of happiness and to sing glory and
‫ܒܫܘܼܡܠܵܝ‬ ‫ܘܲܠܨܵܪܘܿܥ ܵܐ‬ Hallelujah to you, to exalt you, sanctify
‫ܫܢ݇ܬ ܵܐ‬ܲ ‫ ܘܒܲܪܸܟ ܠ‬.‫ܦܹܐܪ̈ܲܝܗܘܿܢ‬ you, worship and honour your and to sing
nonstop praise with the companies of
ܼ‫ܘܲܡܠܝ‬ .ܼ ‫ܒܛ ܲܝܒܘ̇ܘܿܬ݂ ܵܟ‬
Malake (Angels), groups of Rabbaimalake
‫ܦܘܼܡܲܢ ܬ ܵܘܕܝܼܬ݂ ܵܐ ܥ ܲܠ‬ (Archangels), caravans of Arkos
.݂ ‫ܡܵܘܗܲ ܒ݂ܬ݂ܵܟ‬ (Principalities), Rows of Shulthane
(Powers), clique of Khaile (Virtues),
ܼ ‫ ܲܫܒܲܚ ܫܒܝܼܚܘܼ ܬܘܼܟ ݂ܠܵܢܵܟ‬60 habitations of Maravathsa (Dominations),
.‫ܒܹܝܬ݂ ܓܵܘܣܲ ܢ ܥ ܲܫܝܼܢܵܐ‬ congregation of Mauthwe (Thrones), Kinds
ܼ ‫ܘܲܪܓ݂ܝܼܓ ܘܲܡܝܲܬܲܪ ܚܢܵܢܵܟ‬ of Krobe (Cherubim), and coterie of Srape
‫ ܕ ܲܡܨܸܐ‬.‫ܲܪܒܵܐ ܡܠ ܸܐ ܥܘܼܕ ܵܪ̈ܢ ܹܐ‬ (Seraphim) “ You are our good God and
‫ܦܵܪܹܩ ܠܲܕܡܸ ܬ݂ܓܵܘܣܝܼܢ ܒܹܗ‬ abundant mercy: Lord of all…
݂‫ ܘܲܡܫܵܘܙܸܒ‬.‫ܡܼ ܢ ܟܠ ܒܝܼ̈ܫܵܢ‬ 64. Another: Of Mar Geevarghese of Arbel
59
‫ܬܘܼܒ݂ ܠܲܕܛ ܵܦܣܝܼܢ ܒܹܗ ܡܼ ܢ‬ God of gods why do you left us in this
‫ ܘܐܲܝܢܵܐ ܕܐܲܡܝܼܢ‬.‫ܟܠ ܥܵܩܵܢ‬ grievous day? And forsake salvation from
‫ܘܢܵܩܹܫ ܒܬܲܪܥ ܹܗ ܠܵܐ ܡܲܗܡܸ ܐ‬ us on the words of our lips? And why do
you stand afar? And reject your sight in the
݂‫ ܘܠܲܕܡܲܚܨܸܦ ܬܘܼܒ‬. ‫ܡܸ ܢ ܹܗ‬ days of agony? Our fathers trusted you and
‫ܫܐܹܠ ܪ̈ܲܚܡܹ ܐ ܡܲܣܓܸܐ ܥܵܢ ܹܐ‬ ܵ ‫ܘ‬ you give them help. And they hoped in you
‫ܗܢܵܐ ܕܠܵܐ‬ ܵ ܼ‫ ܡܲܢܘ‬.‫ܠ ܹܗ‬ and you delivered them from harm. And the
‫ܫܸܪܗܲ ܛ ܘܢܹܬ݂ܓܵܘܲܣ ܒܹܗ‬ just people implored you and they escaped
‫ܟܠ‬ ‫ܡܠ ܸܐ‬ ܼ ‫ܒܲܚܢܵܢܵܟ‬ from the temptation. You always found
‫ ܘܢ ܸܫܐܲܠ ܡܸ ܢ ܹܗ‬.‫ܥܘܼܕܪ̈ܵܢܝܼܢ‬ those who placed confidence upon you.

You make their grieving exhilarating
‫ ܟ ܲܕ‬.‫ܗ̈ܐ‬ ܹ ܵ ‫ܫܘܼܒ݂ܩܵܢܵܐ ܕ ܲܚܛ‬ procession. Now my Lord look at us also by
.‫ܩܵܥ ܹܐ ܒܲܚܢܲܓܼܬ݂ ܵܐ ܘܐܵܡܲܪ‬ the mercy and lenity and remove
.‫ܚܘܼܣܥܠܲܝ ܐܲܢ݇ܬ̇ ܚܲܢܵܢܵܐ‬ chastisement and passions from us that
.̇‫ܘܲܦܪܘܿܩܲܝܢܝ ܐܲܝܟ ܼ ܕ ܲܡܥ ܵܕܲܬ‬ always belongs to the nature in this
.‫ܛܵܒ݂ܵܐ ܕܠܵܐ ܟܵܠ ܹܐ ܪ̈ܲܚܡܵܘܗܝ‬ corporeal course. Give us times of rest
ܼ ‫ܡܪܹܟܠ ܫܘܼܒ݂ܚܵܠܵܟ‬ ܵ exempted from every mishap and trouble.

And be a helper and aid for us as you were
to the one proper to you. And don’t let the
‫ܥ ܵܠܲܡ‬61 power of our sins to be a terminator for the
݂‫ܐܲܢ݇ܬ̇ܘܼ ܬܘܼܟ ݂ܠܵܢܲܢ ܘܒܹܝܬ‬ overflow of your love. For you are the
ܼ‫ ܘܠܵܟ݂ܘ‬.‫ܓܵܘܣܲ ܢ ܦ ܵܪܘܿܩܲܢ‬ merciful one and the one who hear the
outcry of the needy and the poor who call
‫ܫܹ ܐ̈ܠܵܬ݂ܵܐ‬ ‫ܡܩܲܪܒ݂ܝܼܢܲܢ‬ you with remorseful heart, Good one and
‫ܦܬܲܚ‬ .‫ܕ ܲܣܢܝܼܩܘܿܬܲܢ‬ the lover of men, Lord of all…
ܼ ‫ܠܲܦܝܵܣܲ ܢ ܬܪܲܥ ܒܹܝܬ݂ ܓܲܙ ܵܟ‬ Reply: Our Lord, have mercy upon us, Our
‫ ܘܦܲܢܵܐ‬.‫ܡܠ ܸܐ ܥܘܼܕܪ̈ܵܢܝܼܢ‬ Lord receive our petition. Our Lord
‫ܢܦ̮ܫܲܢ‬ ܲ ݂‫ܒܪ̈ܚܡܲܝܟ ܫܹ ܐܠܲܬ‬ reconcile with your servants.
‫ ܘܚܲܣܵ ܐ‬.̇‫ܐܲܝܟ ܼ ܕ ܲܡܥ ܵܕܲܬ‬
60
‫ܘܣܲ ܟ̈ܠܘܵܬ݂ܵܐ‬ ‫ܚܵܘܒܹ̈ܐ‬

݂‫ ܘܗܲ ܒ‬.‫ܕܥܲܒ݂ܕܲܝ̈ܟ ܡܵܪܝܵܐ‬ 65. Qeryana
‫ܠܲܡܚܝܼܠܘܼܬܲܢ‬ ‫ܥܘܼܕ ܵܪܢܵܐ‬ 65.1. Behold, Jonah preached in Nineveh, a

ܼ ‫ ܨܠܝܼܒ݂ܵܟ‬.ܼ ‫ܕܢ ܸܓܡܘܿܪ ܨܸܒ݂ܝܵܢܵܟ‬ Jew among the wicked. That mighty one
‫ܡܪܲܢ ܫܘܼܪܵܐ ܵܪܡܵܐ ܢ ܸܗܘܸܐ ܠܲܢ‬ ܵ entered to the city and disturbed it with
words of terror.
‫ܒܟ ݂ܠܥ ܸܕܵܢ̈ܝܼܢ ܡܼ ܢ ܟܠ‬
65.2. The heathen city was made sorrowful
‫ ܘܒܹܗ ܢ ܸܣܬܲܬܲܪ‬.‫ܢ ܸܟ݂ܝܵܢ̈ܝܼܢ‬ by means of the Hebrew preacher, and
ܼ ‫ ܘܠܵܟ‬.‫ܡܼ ܢ ܒܝܼܫܵܐ ܒܥ ܸܠܕܲܪܲܢ‬ became tumultuous like the ocean through
.‫ܫܒܲܚ ܘܢ ܹܐܡܲܪ‬ ܲ ‫ܢܵܘܕܸܐ ܘܲܢ‬ Jonah, who came up from the sea. The
‫ ܕܠܵܐ‬.‫ܫܘܼܒ݂ܚܵܠܵܟ ܼ ܵܪܚܹܡܢܵܫܵܐ‬ tempests beat upon it like waves in the
.ܼ ‫ܒܵܗܬ̇ܝܼܢ ܕ ܲܡܣܲ ܒܪܝܼܢ ܒܵܟ‬ midst of the deep.
‫ܛܵܒ݂ܵܐ ܕܠܵܐ ܡܲܗܡܸ ܐ ܡܼ ܢ ܟܠ‬

65.3. Jonah went down to the sea and
‫ܡܪܹܟ̇ܠ‬ܵ ‫ܠ ܹܗ‬ ‫ܕܩܵܪܹܝܢ‬ troubled it. He ascended to the dry land and
.‫ܫܘܼܒ݂ܚܵܠܵܟ‬ terrified it. The sea raged when he fled
away, when he preached the dry land was
‫ܢ ܹܐܡܲܪ‬62 agitated.
‫ܕܡܲܠܦܵܢܵܐ ܓܝܼܘܲܪܓܝܼܣ ܘܲܪܕ ܵܐ܇ ܥ ܲܠ‬
65.4. By prayer the sea became clam, the
‫ܢܒ݂ܝܼܘܼܬܹܗ ܕܝܵܘܢܵܢ ܘܕ ܲܐܝܟܲܢܵܐ ܥܪܲܩ‬
dry land also by repentance. He prayed in
.‫ܡܼ ܢ ܩܕ ܵܡ ܐܲܠܵܗܵܐ‬
the great fish and the Ninevites in the
‫ܡܝܹ̈ܐ‬
ܵ ‫ܫܪ̈ܒܹܐ ܕܩܲܕ‬ ܲ ‫ܟ ܲܕ ܒ‬62.1 mighty city. Prayer saved Jonah, and
‫ܘܒ݂ܬܲܫܥ̱ܝ̈ܵܬ݂ܵܐ‬ܲ ‫ܩܪܹܝܬ݂܇‬ supplication the Ninevites.
‫ܕ ܲܢܒ݂̈ܝܼܹܐ ܒܨܸܝܬ݂܇ ܒܲܚܕ ܵܐ‬ Jonah fled from God and the Ninevites
from uprightness. Justice hindered them,
‫ܢܒ݂ܝܼܘܼܬ݂ ܵܐ ܦܸܓ݂ܥܹܬ݂܇ ܡܼ ܢ‬ both of them, like sinners.
‫ܩܬ݂ ܚܵܪܹܬ݂܇‬ ܹ ܵ ‫ܕܲܒ݂ܓܵܘܵܗ̇ ܕ‬ They offered repentance to her and were
݂‫ܘܛܵܒ‬ ܼ‫ܠܝ‬ ݂‫ܬܸܗܪܹܬ‬ both sides were delivered. She preserved
‫ܘܠܲܒ݂ܢܲܝ̈ܢܵܫܵܐ‬ ‫ܐܸܬܕ ܲܡܪܹܬܼ܇‬ Jonah in the sea, and the Ninevites in the
61
midst of the dry land. From his own case

‫ܠܫܸܡܥܵܗ̇ ܩܪܹܝܬ݂܀‬
Jonah learned, that it was proper the
penitent should live.
‫ܡܵܐ ܫܲܦܝܼܪܵܐ ܠܲܚܙܵܬ݂ܵܐ܇‬62.2 65.5. Grace gave to him, in himself, an
.‫ܘܡܵܐ ܗܲ ܢܝܼܐܵܐ ܠܡܲܫܡܲܥܬ݂ܵܐ‬ example on behalf of sinners that as he was
‫ܘܡܲܠܝܵܐ ܟܠܵܗ̇ ܬܸܕܡܘܼܪܬ݂ܵܐ܇‬ drawn out of the sea he should draw out the
‫ܢܒ݂ܝܼܘܼܬܹܗ ܕܒܲܪ ܐܲܪܡܲܠܬ݂ܵܐ܀‬ sinking city.

65.6. Nineveh, that stagnant lake was
‫ܒܚܸܙܘܵܐ ܐܸܡܲܪ ܠ ܹܗ ܡܵܪܝܵܐ܇‬
moved by Jonah who sprang from the deep.
‫ ܕܙܸܠ‬.‫ܗܢܵܐ ܢܒ݂ܝܼܵܐ ܥܸܒ݂ ܵܪܝܵܐ‬
ܵ ‫ܠ‬ 65.7. The righteous man, Jonah, opened his
‫ܠܘܵܬ݂ ܥܲܡܵܐ ܢܝܼܢܘܵܝܵܐ܇‬ mouth, Nineveh listened and was troubled.
‫ܘܐܲܟܼܪܸܙ ܡܵܘܬ ܵܐ ܡܼ ܢ ܫܸܠܝܵܐ܀‬ A single Hebrew preacher made the whole
city to fear.
‫ܥܢܵܐ ܘܐܸܡܲܪ ܕܠܵܐ ܐܵܙܹܠ‬62.3
‫ܐ݇ܢܵܐ܇ ܡܸ ܛܠ ܕܐܸܢܵܐ ܝܵܕ ܲܥ‬
̇‫ܐܲܢ݇ܬ‬ ‫ܕܐܲܠܵܗܵܐ‬ .‫ܐ݇ܢܵܐ‬ 65.8. His mouth spoke and delivered doom.
‫ܘܚܲܢܵܢܵܐ‬ ‫ܡܢܵܐ܇‬
ܵ ‫ܡܪܲܚ‬ And distributed death to his hearers. The
feeble herald stood up in a city of mighty
‫ܘܲܡܪܲܚܦܵܢܵܐ܀‬
men.
‫ܝܵܕ ܲܥ ܐ݇ܢܵܐ ܕ ܲܡܪܲܚܡܵܢ‬62.4
‫ܐܲܢ݇ܬ̇܇ ܘܡܸ ܫܬ ܵܘܕ ܲܥ ܐ݇ܢܵܐ‬ 65.9. His voice broke the heart of kings. He
ܼ ‫ܘܐܲܝܟ‬ .̇‫ܐܲܢ݇ܬ‬ ‫ܕܚܲܢܵܢܵܐ‬ overturned the city upon them by one word
‫ܡܸ ܠܬ݂ ܵܐܟ ܼ ܠܵܐ ܥܵܒܹܕ ܐܲܢ݇ܬ̇܇‬ which cut off hope. He made them drink the
‫ܡܵܐ ܕܐܲܝܟ ܼ ܩܲܫܝܵܐ ܡܸ ܬ݂ܚܙܸܐ‬ cup of wrath.
‫ܐܲܢ݇ܬ̇܀‬ 65.10. Kings heard him and were humbled.
‫ ܘܐܸܢ ܗ̤ܘ ܕܹܝܢ ܕܐܵܙܹܠ‬62.5 They threw away their crowns and became
lowly. Noblemen listened and were filled
ܼ ‫ܐ݇ܢܵܐ ܠܝܼ܇ ܘܐܲܝܟ ܼ ܡܸ ܠܬ݂ ܵܟ‬ with consternation. Instead of robes they
‫ ܢܒ݂ܝܼܵܐ‬.ܼ‫ܡܲܟܼܪܸܙ ܐ݇ܢܵܐ ܠܝ‬ clothed themselves with sackcloth.
62
65.11. Venerable old men heard him, and

‫ܠܝܼ܇‬ ‫ܩܵܪܹܝܢ‬ ‫ܕܥ ܲܡܡܹ̈ܐ‬
covered their heads with ashes. Rich men
‫ܝܼܣܲ ܪ̈ܠܵܝܹܐ ܘܪܵܓܡܝܼܢ ܠܝܼ܀‬ heard him and opened their treasures before
̇ ܵ ‫ܗܘܵܐ ܝܵܘܢܵܢ ܒ‬
‫ܗ‬ ݇ ‫ ܘܩܵܡ‬62.6 the poor. Again creditors heard him who
had lent to others and gave their bills as
‫ܗܘܵܐ‬ ݇ ‫ܒܫܵܥܬ ܵܐ܇ ܘܲܥܪܲܩ‬
alms.
‫ ܚܙ ܵܐ‬.‫ܠܝܘܿܦܹܐ ܡܕܝܼܢ݇ܬ ܵܐ‬
‫ܬܲܡ̇ܢ ܐܸܠܦ ܵܐ ܪܲܒܬ݂ܵܐ܇ ܕܐܵܙܠܵܐ‬ 65.12. Debtors justly heard (him) so as not
‫ܠܬܲܪܫܝܼܫ ܓܵܙ ܲܪܬ ܵܐ܀‬ to deny their obligation. Borrowers returned
‫ܗܒ݂ ܐܲܓ݂ܪܵܐ ܘܠܐܸܠܦ ܵܐ‬ ݇ ܲ‫ ܝ‬62.7 what they owed. Creditors' became
‫ܗܘܵܐ܇ ܘܡܼ ܢ ܫܵܥܬ݂ܵܐ‬ ݇ ‫ܣܠ ܸܩ‬ forgiving. Indeed, every man, for his
benefit, became righteously solicitous.
‫ ܝܲܒ݂ܫܵܐ‬.‫ܗܘܵܐ‬ ݇ ‫ܕܠܐܸܠܦ ܵܐ ܥ ܲܠ‬
‫ܗܘܵܐ܇ ܘܝܲܡܵܐ‬ ݇ ‫ܡܸ ܢ ܹܗ ܐܲܪܚܸܩ‬ 65.13. No man was found there, who
‫ܗܘܵܐ܀‬ ݇ ‫ܥܠܵܘܗܝ ܡܸ ܬ݂ܡܲܪܡܲܪ‬ devised how he might defraud. They
contended in a holy strive how each should
‫ܡܟ ܸܣ‬ܲ ‫ܘܫܲܪܝܼ ܚܲܪܫܵܐ‬62.8 gain his soul. Robbers listened to Jonah,
‫ܠ ܹܗ܇ ܠܲܡܠܝܼܠܵܐ ܕ ܲܚܪܸܫ‬ plunders turned to their master. Lord of
‫ ܐܲܝܟ ܼ ܕܲܒ݂ܦܘܼܡܵܐ‬.‫ܗܘܵܐ ܠ ܹܗ‬ ݇ plunders the robbers became those who
‫ܐܸܡܲܪ ܠ ܹܗ܇ ܝܲܡܵܐ ܒܩܵܠܵܐ‬ give
‫ܕܡܵܡܘܿܠ ܹܗ܀‬ 65.14. Every man judged himself, And was
‫ ܐܲܝܟ ܵܐ ܠܐܲܝܟ ܵܐ ܥ ܵܪܘܿܩܵܐ܇‬62.9 merciful to his fellow. No one judged his

companion, For each one judged himself.
.‫ܡܼ ܢ ܩܵܕ ܵܡ ܡܵܪܝܵܐ ܚܵܙܘܿܩܵܐ‬ No one confute with his companion.
‫ܗܘܹܐ ܐ݇ܢܵܐ ܠܵܟ ܼ ܚܵܢܘܿܩܵܐ܇‬ ܵ ‫ܕ‬
‫ܗܘܹܐ ܠܵܟ ܼ ܦ ܵܪܘܿܩܵܐ܀‬ܵ ‫ܡܲܢ‬
65.15. For wrath was reproving all men.
‫ܝܲܡܵܐ ܐ݇ܢܵܐ ܕ ܲܠܓܲܢ݇ܒܵܪܹ̈ܐ܇‬62.10 Murderers heard him and made confession,
.‫ܩܸܒܪܹܬ݂ ܐܸܢܘܿܢ ܕܠܵܐ ܩܲܒ݂ܪܹ̈ܐ‬ For they cast off the fear of judges. Judges
‫ܘܠܲܕܚܵܙܹܝܢ ܥܸܒܼ ܹܕܬ݂ ܥܘܝܼܪܹ̈ܐ܇‬ also heard him and neglected their office.
63
‫ܘܲܠ ܲܪ̈ܗܵܛ ܹܐ ܐܲܝܟ ܼ ܚܓܼܝܼܪܹ̈ܐ܀‬ Through the impending wrath plaints were
silent.
ܼ‫ܕ ܲܗܘܹܝܬ‬ ‫ܘܡܼ ܢ‬62.11 65.16. They were unwilling to judge, even
‫ܬܚܘܼܡܵܐ ܣܝܼܡ ܠܝܼ܇ ܘܡܸ ܢ ܹܗ‬ righteously, Lest they should be righteously
‫ ܘܐܸܢܗ̤ܘ‬.ܼ‫ܠܵܐ ܥܵܒܲܪ ܐ݇ܢܵܐ ܠܝ‬ condemned. Every man sowed mercy, that
.ܼ‫ܕܪܸܡܙ ܵܐ ܠܵܐ ܢܛܝܼܪ ܠܝ‬ from it he might reap salvation.
‫ܠܟ ݂ܠ ܒܣܲ ܪ ܒܲܥܓܲܠ ܡܣܝܼܦ‬ 65.17. Sinners listened to Jonah and each
one confessed his sins. The polluted city
‫ܗܘܹܝܬ݂ ܠܝܼ܀‬ ݇
heard him and quickly put off its
‫ܐܸܬ̇ܬ̇ܥܝܼܪ ܝܲܡܵܐ ܡܼ ܢ‬62.12 abominations. Masters also heard him and
‫ܫܼܠܝܵܐ܇ ܥ ܲܠ ܝܵܘܢܵܢ ܢܗܸܡ‬ ܸ proclaimed freedom to their bondsmen.
‫ ܘܐܸܬ̇ܬ̇ܙܝܼܘ ܒܹܗ‬. ‫ܐܲܝܟ ܼ ܐܲܪܝܵܐ‬
‫ܫܝ̈ܵܐ܇ ܘܲܡܛ ܵܘ‬ ܲ ‫ܓܲܠܠܹ̈ܐ ܩ‬ 65.18. Slaves heard him in righteousness
‫ܡܝܵܐ܀‬ ܲ ‫ܥܕܲܡܵܐ ܠܲܫ‬ and increased their respect for their masters.
At the voice of Jonah honourable women
̈‫ܗܒ݂ܘ ܩܵܠܵܐ ܓܲܠܠܲܝ‬ ݇ ܲ‫ ܝ‬62.13
brought down their pride in sackcloth. The
‫ܡܢ ܪܲܥܡܵܐ‬ ܼܹ ݂‫ܝܲܡܵܐ܇ ܛܵܒ‬ repentance was indeed sincere when
‫ܐܸܬ̇ܬ̇ܪܝܼܡܘ‬ .‫ܕܲܒ݂ܥ ܲܝܡܵܐ‬ haughty women put on humility.
ܼ ‫ܥܕܲܡܵܐ ܠܲܡܪܵܘܡܵܐ܇ ܘܐܲܝܟ‬ 65.19. In the sight of that repentance this of
‫ܡܡܵܐ܀‬ܵ ܼ‫ܠ ܸܠܝܵܐ ܗܘ̤ܵܐ ܐܝ‬ ours is like a dream. In the presence of that
supplication, this of ours is but a shadow.
‫ ܟ ܲܕ ܝܲܡܵܐ ܡܸ ܬ݂ܓܲܠܲܠ‬62.14
‫ܘܬ݂ܗܘܿܡܵܐ‬ ܲ ‫ܗܘܵܐ܇‬
݇ 65.20. In the sight of that humiliation, this
.‫ܗܘܵܐ‬
݇ ‫ܡܸ ܬ݂ܡܲܚܫܲܠ‬ is only an appearance of humiliation. For
‫ܗܘܵܐ܇‬ ݇ ‫ܘܡܵܡܘܿܠܵܐ ܡܸ ܬ݂ܥܲܙ ܲܙ‬ they were generous to forgive their debts in
that fast. The Ninevites gave alms.
݂‫ܘܐܲܒ݂ܕܵܢܵܗ̇ ܕܐܸܠܦ ܵܐ ܩܪܸܒ‬
‫ܗܘܵܐ܀‬ ݇ 65.21. Let us desist from oppressions. The
Ninevites set their slaves at liberty. Do you
‫ܘܟ ܲܕ ܟܠ ܐܸܠܦܹ̈ܐ‬62.15 have pity on freemen?
64
‫ܕܲܒܼܝܲܡܵܐ܇ ܐܵܙ ܵܠ ݇ـ̈ܢ ܘܐܵܬ݂ܝ̈ܵܢ‬

‫ ܪ̈ܘܼܚܹܐ ܘܓܲܠܠܹ̈ܐ‬.‫ܒܲܫܠܵܡܵܐ‬ 65.22. Now inasmuch as Jonah was sent to
‫ܕܒܲܬܗܘܿܡܵܐ܇ ܥ ܲܠ ܝܵܘܢܵܢ‬ that city full of crimes, justice armed him
‫ܟܢܲܫܘ ܒܗܵܘ ܝܵܘܡܵܐ܀‬ with severity.
‫ܗܘܵܘ‬ ݇ ‫ܗܵܝܕܹܝܢ ܥܒܲܕܘ‬62.16 65.23. She commissioned him with words
‫ܡܲܠܵܚܹ̈ܐ‬ ‫ܡܲܚܫܲܒܡܬ݂ ܵܐ܇‬ of terror. She gave him surgery for the sick
with potable medicines. He was sent, a
‫ ܘܩܲܪܸܒ݂ܘ‬.‫ܘܩܵܡܘ ܠܲܨܠܘܿܬ݂ ܵܐ‬ terrible physician, to a city full of sickness.
‫ܒܵܥܘܼܬ݂ܵܐ܇‬ ‫ܟܠܗܘܿܢ‬ 65.24. He opened and displayed his
‫ܠܲܐܠܵܗܲ ܝ̈ܗܘܿܢ ܒܕܸܚܠ̱ܬ݂ܵܐ܀‬ medicines to them. They were terrible and
‫ܘܟ ܲܕ ܟܠ ܐ݇ܢܵܫ ܩܵܡ‬62.17 penetrating. On this condition grace had
‫ܠܲܨܠܘܿܬ݂ ܵܐ܇ ܝܵܘܢܵܢ ܠܵܐ ܥܒܲܕ‬ commissioned the Prophet.
ܼ‫ܐܸܠܵܐ ܫܵܘܝ‬ .‫ܒܵܥܘܼܬ݂ ܵܐ‬ 65.25. Not that the city should be destroyed,
but should be saved. Yet the preacher did
‫ܬܸܫܘܝܼܬ݂ ܵܐ܇ ܘܲܕܡܸ ܟ ܼ ܘܠܸܒܹܗ‬
not give counsel to the citizens that they
‫ܡܠ ܸܐ ܥ ܵܩܬ݂ܵܐ܀‬ should repent. For he would show that
‫ܒܢܲܝ̈ ܐܸܠܦ ܵܐ ܩܪܸܒ݂ܘ ܒܗܵܝ‬ whoever is afflicted should be anxious
‫ܘܐܲܥܝܼܪܘܼܗܝ‬62.18 ‫ܫܵܥܬ݂ ܵܐ܇‬ about his healing
‫ ܕܩܘܼܡ ܓܲܒ݂ܪܵܐ‬.‫ܒܲܪܗܝܼܒ݂ܘܼܬ݂ ܵܐ‬ 65.26. He held the door before them, to
̤‫ܩܲܪܸܒ݂ ܨܠܘܿܬ݂ ܵܐ܇ ܕܗܵܐ ܡܛܵܬ‬ indicate how they should knock at it. Jonah
‫ܥܠܲܝܢ ܒܝܼܫܬ ܵܐ ܲܪܒ̇ܬ݂ܵܐ܀‬ preached a sentence of doom. His people

assented to and approved it that it might be
‫ܥܢܵܐ ܝܵܘܢܵܢ ܕܠܵܐ‬62.19 seen how powerful was repentance, to
‫ܡܨܲܠ ܸܐ ܐ݇ܢܵܐ܇ ܡܸ ܛܠ ܕܐܸܢܵܐ‬ obtain conciliation and how strong was a

penitent man who could obtain mercy by
ܼ‫ܗܘ‬݇ ‫ ܕܡܸ ܛܠܵܬ݂ܝ‬.‫ܝܵܕ ܲܥ ܐ݇ܢܵܐ‬ persistence.
‫ܗܢܵܐ܇ ܡܲܚܫܘܼܠܵܐ‬ ܵ ‫ܗܘ̤ܵܐ‬
‫ܗܢܵܐ܀‬ ܵ ‫ܒܙܲܒ݂ܢܵܐ‬ 65.27. For the illness was one of sin of the
̇‫ ܩܵܡܘ ܡܲܠܵܚܹ̈ܐ ܒܵܗ‬62.20 free will and not of necessity. A voice of
65
‫ܘܐܸܬ݂ܡܲܠܲܟ ݂ܘ‬ ‫ܒܫܵܥܬ݂ ܵܐ܇‬ terror made them fear, like the appearance
of a drawn sword that the presumptuous by
‫ ܕܬ݂ ܵܘ ܢ ܸܚܙܸܐ‬.‫ܒܲܟ ܼܢܝܼܫܘܼܬ݂ ܵܐ‬ terror might be cured of his folly.
‫ܗܕܹܐ‬ ܵ ‫ܗܝܼ ܥ ܸܠܬ݂ ܵܐ܇ ܕ‬ ݇ ‫ܡܢܲܐ‬ ܵ
‫ܫܓܝܼܫܘܼܬ݂ ܵܐ ܲܪܒ̇ܬ݂ܵܐ܀‬ 65.28. This physician, who went to heal,
‫ܦܸܨܹ̈ܐ‬ ‫ܐܲܪܡܝܼܘ‬62.21 showed the sword to the patients. The city
̈‫ܟܢܝܼܫܵܐܝܼܬ݂܇ ܟܠ ܒܢܲܝ‬ saw it and was alarmed. Like an

executioner he rose up, the sick fell
‫ ܘܝܵܕ ܲܥ ܟܠ‬.݂‫ܐܸܠܦ ܵܐ ܫܲܘܝܵܐܝܼܬ‬
prostrate by fear.
‫ܫܲܪܝܼܪܵܐܝܼܬ݂܇ ܐܲܟܵܣܹܗ ܠܝܵܘܢܵܢ‬ 65.29. They arose and hasted to repentance.
‫ܓܲܠܝܵܐܝܼܬ݂܀‬ The voice of Jonah, like a sword, decreed
‫ܘܟ ܲܕ ܢ ܸܦܩܲܬ̤ ܠܝܵܘܢܵܢ‬62.22 the pains of torture. He was a physician
̇‫ܦܸܨܬ݂ ܵܐ܇ ܕܕܝܼܠ ܹܗ ܐܝܼܬܹܝܗ‬ whose rod healed more than the medicine
‫ܗܘܵܘ‬ ݇ ‫ ܩܪܸܒܘ‬.‫ܣܲ ܟ ݂ܠܘܵܬ݂ ܵܐ‬ of other men.
‫ܠܘܵܬܹܗ ܒܵܗ̇ ܒܫܵܥܬ݂ܵܐ܇‬ 65.30. A physician sooths and heals, Jonah

healed by preaching. This healer whose
‫ܥ ܲܠ‬ ‫ܠ ܹܗ‬ ‫ܘܲܡܫܲܐܠܝܼܢ‬ visitation inflicted terror upon his patients
‫ܥ ܸܠܬ݂ܵܐ܀‬ by administering rebuke sharply, wisely
‫ܗܫܵܐ ܡܵܢ ܥܒܲܕܬ̇ ܚܵܘܵܐ‬ ܵ 62.23 accomplished a cure.
‫ܗܝܼ ܚܛܝܼܬ݂ܵܟ‬ ݇ ‫ܠܲܢ܇ ܘܐܲܝܕ ܲܐ‬
‫ܘܐܲܬ݂ܪܵܟ‬ .‫ܠܲܢ‬ ‫ܐܸܡܲܪ‬ 65.31. The sick man left his bed when he
‫ܘܲܡܕܝܼܢ݇ܬ ܵܟ ܼ ܓܠܝܼ ܠܲܢ܇‬ looked upon the rod of wrath. Those

became healthy who were sick by the
‫ܘܫܸܡ ܐܲܠܵܗܵܟ ܼ ܦܲܫܸܩ ܠܲܢ܀‬ distemper of lusts.
‫ܥܢܵܐ ܝܵܘܢܵܢ ܥ ܸܒ ܵܪܝܵܐ‬62.24 65.32. Every man rebuked his
.‫ܡܪܹܟܠ ܕܵܚܹܠ ܐ݇ܢܵܐ‬ ܵ ‫ܐ݇ܢܵܐ܇ ܘܲܠ‬ concupiscence, having become a physician
‫ܕܡܢ ܩܕܵܡܵܘܗܝ ܥܵܪܹܩ‬ ܼܹ ‫ܘܥ ܲܠ‬ to himself.
ܼ‫ܐ݇ܢܵܐ܇ ܨܒ݂ܵܐ ܕܢ ܸܗܘܸܐ ܠܝ‬ 65.33. The feast of the kings ceased, And
the banquet of the princes. If sucking
‫ܡܵܘܒܕܵܢܵܐ܀‬
children fasted from their milk, who would
66
order his convivial meal?

‫ܡܵܢ ܢ ܸܥܒܸܕ ܕܢ ܸܫܠ ܸܐ‬62.25
65.34. They made the beasts abstain from
‫ܡܪܹܗ‬ ܵ ‫ܝܲܡܵܐ܇ ܐܘܿ ܥܲܒ݂ܕ ܵܐ ܕ‬ water, who then would drink wine? If the
‫ ܥܢܵܐ ܕܫܘܼܩܠܘܼܢܝ‬.‫ܕܝܲܡܵܐ‬ king clothed himself with sackcloth, who
‫ܒܝܲܡܵܐ܇‬ ‫ܫܕ ܵܐܘܼܢܝ‬ would put on robes?
̈‫ܓܲܠܠܲܝ‬ ‫ܘܡܸ ܬ̇ܬ̇ܢܝܼܚܝܼܢ‬
‫ܝܲܡܵܐ܀‬ 65.35. If unchaste women became holy,
who would turn to marriage? If the jovial
‫ܘܡܸ ܢܫܹ ܠܝ ܩܵܡܘ‬62.26
were made to tremble, who would indulge
‫ܘܲܩܕܸܒܘ‬ ‫ܒܲܪܗܝܼܒܘܼܬ݂ ܵܐ܇‬ in laughter? If those who were merry wept,
.‫ܒܲܪܬܹܝܬ݂ܵܐ‬ ‫ܨܹܐܕ ܵܘܗܝ‬ to whom could folly be pleasing?
‫ܡܪܹܐ‬ܵ ‫ܘܲܠ‬ ‫ܘܠܲܒ݂ܟܘܼܗܝ‬
‫ ܘܐܸܡܲܪܘ‬71‫ܐܲܙܠ ܸܩܘ‬.‫ܒܪܝܼܬ݂ܵܐ‬
65.36. If robbers became righteous, who
‫ܒܕܸܚܠ̱ܬ݂ܵܐ܀‬
could defraud his companion? If the city
‫ܚܙܝܼ ܡܵܪܝܵܐ ܕܗܵܐ‬62.27 was altogether shaken, who would protect
ܼ ‫ܫܕܹܝܢܲܢ܇ ܠܥܲܒ݂ܕ ܵܟ ܼ ܐܲܝܟ‬ ܵ his own home?

65.37. Throw away the gold and no man
̤‫ ܕܐܸܢܗܘ‬.‫ܕܡܸ ܢ ܹܗ ܫܡܲܥܢܲܢ‬ will steal it. Lay open the treasure and none
‫ܫ ܹܕܢܲܢ܇ ܟܠܲܢ‬ ܵ ‫ܕܠ ܹܗ ܠܵܐ‬ will violently enter it. The lechers laid
‫ܥ ܲܡܹ ܗ ܐܵܒܕܝܼܢܲܢ܀‬ restraint upon their eyes that they might not
‫ ܫܲܩܠܘܼܗܝ ܘܲܫܕ ܵܐܘܼܗܝ‬62.28 gaze on women.
‫ܒܝܲܡܵܐ܇ ܘܲܫܠܝܼܘ ܪ̈ܘܼܚܹܐ ܥ ܲܡ‬

65.38. Women laid aside their ornaments
‫ܫܒ̇ܚܘܼܗܝ ܟܠ‬ ܲ ‫ܝܲܡܵܐ܇ ܘ‬
that those who looked on them might not
‫ܡܪܹܗ‬ܵ ‫ܠ‬ ‫ܝܲܡܵܐ܇‬ ‫ܥ ܵܒܪ̈ܲܝ‬ stumble. For they were persuaded of this
‫ܕܝܲܒ݂ܫܵܐ ܘܲܕܝܲܡܵܐ܀‬ that the ruin was a common one.
‫ ܘܡܼ ܢ ܕܐܸܫܬܕܝܼ ܝܵܘܢܵܢ‬62.29 65.39. If they became a stumbling-block to
‫ܙܥܩܘ‬ ܲ
The word mentioned in Pritula’s work was
71
ܸ ‫ܐ‬. And the context confirm this word. This may be
mistake of DH
67
others they themselves would not escape.

‫ܢܘܼܢܵܐ‬ ‫ܪܗܸܛ‬ ‫ܒܝܲܡܵܐ܇‬
The beautiful would not disturb the
.‫ܡܪܲܝܡܵܐ‬ ‫ܒܦܘܼܩܕ ܵܢ‬ penitence of the men of the city. For they
‫ܘܒܲܠܥ ܹܗ ܘܠܵܐ ܕ ܵܡ ܒܹܗ‬ knew that on their behalf the repentant were
‫ܡܘܼܡܵܐ܇ ܘܲܗܦܲܟ ܼ ܠܥܘܼܡܩܹܗ‬ mourning. They thus both healed and were
‫ܕܲܬ݂ܗܘܿܡܵܐ܀‬ healed, The one by the other, through
repentance.
‫ ܩܵܡ ܝܵܘܢܵܢ ܒܲܡܥ ܵܘܗ̈ܝ‬62.30 65.40. No one caused his neighbour to sin,
‫ܡܪܹܗ‬ܵ ‫ܕܢܘܼܢܵܐ܇ ܘܲܩܪܵܐ ܠ‬ For every man was persecuting
‫ ܗ̤ܘܝܼ ܠܝܼ ܡܵܪܝܵܐ‬.‫ܚܲܢܵܢܵܐ‬ unrighteousness. Every one drew on his
‫ܡܲܦܩܵܢܵܐ܇ ܡܼ ܢ ܩܲܒ݂ܪܵܐ ܕܒܹܗ‬ companion to prayer and supplication. The
‫ܗܘܼ ܚܒܝܼܫ ܐ݇ܢܵܐ܀‬

݇ whole city became one body, everyone was
watching every one, lest one should sin
‫ܬܒ݂ ܒܪ̈ܵܘܡܹ ܐ ܥ ܸܠܵܝܹ̈ܐ܇‬

ܹ ܵ‫ ܝ‬62.31 against his kinsman.
.‫ܘܚܵܙܹܐ ܒܥܘܼܡܩܹ̈ܐ ܬܲܚܬܵܝܹ̈ܐ‬

65.41. Each one instructed his neighbour
‫ܐܲܦܢܵܢܝ ܡܼ ܢ ܡܵܘܬ ܵܐ ܠܚܲܝܹ̈ܐ܇‬ that he might be justified by his fellow-
‫ܒܹܝܬ‬ ܼ ‫ܫܡܵܟ‬ ‫ܕܐܲܟ݂ܪܸܙ‬ member. No man there prayed that he might
‫ܢܝܼܢܘܵܝܹ̈ܐ܀‬ alone be saved. They were alike as fellow-
members, for each prayed the one for the
other.
‫ܚܵܘܵܐ ܠܝܼ ܡܵܪܝ‬62.32 65.42. All the city had been summoned to
‫ܛ ܲܝܒ̇ܘܼܬ݂ ܵܟ ܼ܇ ܐܲܝܟ ܼ ܕܚܵܘܝܼܬܦ‬ destruction, as though it were one body.
‫ ܘܝܵܕ ܲܥ ܐ݇ܢܵܐ‬.ܼ ‫ܒܝܼ ܟ ܹܐܢܘܼܬ݂ ܵܟ‬ Nor were the sober among them able to live
݂‫ܕܠܲܝܬ̇ ܐܲܟ݂ܘܵܬ݂ ܵܟ ܼ܇ ܘܡܲܣܲ ܒ‬ apart from sinners. For as members they
‫ܦ̈ܐ ܠܲܝܬ̇ ܠܘܵܬ݂ ܵܟ ܼ܀‬ were bound together, the good and the evil
ܹ ܲ ‫ܒܐ‬
equally.
‫ܗܝܵܐ܇‬ ܵ ܵ ‫ܦܩܲܕ ܪܸܡܙ ܵܐ ܐܲܠ‬62.33 65.43. Their righteous men were offering
.‫ܠܢܘܼܢܵܐ ܘܦܲܠܛ ܸܗ ܠܲܢܒ݂ܝܼܵܐ‬ prayers for sinners, that they might be
‫ܬܠܵܬ݂ܵܐ‬ ‫ܠܝܵܘܡܹ̈ܐ‬ saved. And sinners again were entreating
68
‫ܒܐ݇ܪܵܙ‬ ‫ܒܫܘܼܡܠܵܝܵܐ܇‬ for the righteous, that they might be heard.

The just among them prayed for the
‫ܩܝܵܡܬܹܗ ܕܝܼܚܝܼܕܵܝܵܐ܀‬ unrighteous, that they might be saved. And
‫ܡܵܪܝܵܐ ܕܐܲܦܩܹܗ ܡܼ ܢ‬62.34 the unjust, on the other hand, made

supplication that the prayer of the just
‫ܢܘܼܢܵܐ܇ ܠܝܵܘܢܵܢ ܢܒ݂ܝܼܵܐ‬
might be accepted.
‫ܡܼ ܢ‬ ‫ܐܲܦܸܩܲܝܢ‬ .‫ܛܘܼܒ݂ܵܢܵܐ‬
‫ܐܘܼܠܨܵܢܵܐ܇ ܘܦܲܨܵܢ ܡܼ ܢ ܟܠ‬ 65.44. The gentle wailing of the little ones,
‫ܢ ܸܣܝܘܿܢܵܐ܀‬ caused the whole city to shed tears. The
voice of children as it rose up, affected the
‫ܚܲܣܵ ܐ ܘܲܫܒ݂ܘܿܩ܇ ܘܥ ܲܕ ܲܪ‬62.35 heart with pity.
‫ܘܲܠܚܲܫܹ ̈ܐ‬ ‫ܘܲܦܪܘܿܩ܇‬
‫ܘܲܠܥܵܩܵܬ̈ܵܐ݂ ܡܸ ܢܲܢ ܕܚܘܿܩ܇‬ 65.45. Old men sprinkled themselves with
‫ܘܠܲܢ ܕ ܲܩܕܵܡܲܝܟ ܼ ܩܵܝܡܝܼܢܲܢ܇‬ ashes. Aged women plucked and threw

away their grey hairs, which were their
‫ܗܵܐ‬ ‫ܝܵܘܢܵܢ‬ ݂‫ܒܲܕܡܘܼܬ‬ honour, putting upon themselves degrading
‫ܓܵܥ ܹܝܢܲܢ܇ ܒܲܪܸܟ ܼ ܘܢܲܛ ܲܪ‬ suffering. When the youths looked upon
ܼ ‫ܘܠܵܟ‬ ‫ܡܪܲܢ܇‬ܵ ‫ܘܣܲ ܝܲܥ‬ their old men, they wailed louder in (their)
‫ܬܸܫܒ̇ܘܿܚܬ݂ ܵܐ ܡܼ ܢ ܦܘܼܡ‬ anguish.
‫ܟܠܲܢ܀‬ 65.46. Aged men wept for the youths- the

fair supports of their old age. They mourned
that they should be buried together-the
‫ ܕܡܵܪܝ ܫܲܠܝܼܛ ܵܐ ܕܪܹܫ‬.‫ܨܠܘܿܬ݂ ܵܐ‬63
.‫ ܥ ܲܝܢܵܐ‬buriers and those about to be interred.
‫ܐܲܠܵܗܵܐ‬ ‫ܡܵܪܝܵܐ‬ ‫ܐܘܿܢ‬
65.47. The heads of chaste men and women
‫ܘܕܐܘܼܟ݂ܦܵܢܵܐ‬ ‫ܕܛ ܲܝܒ̇ܘܼܬ݂ ܵܐ‬ became bald through (their) prayer. The
. ܼ‫ ܬܢܝ‬.‫ܘܕ ܲܚܢܵܢܵܐ ܘܲܕܪ̈ܲܚܡܹ ܐ‬ mother rose up in the midst and her beloved
‫ܕܚܝܼܠܘܼܬ݂ܵܐ‬ ‫ܕܡܼ ܢ‬ ‫ܗܵܘ‬ ones surrounded her clinging to the borders
‫ܕܪܒ̇ܘܼܬ݂ ܵܟ ܼ ܟܠܗܘܿܢ ܬܚܘܼܡܹ ̈ܐ‬ of her garment that she might save them
‫ܙ ܵܝܥܝܼܢ‬ ̇‫ܕ ܲܠܬܲܚܬ‬ from death.
69
‫ܡܝܵܐ‬ ܲ ‫ܘܲܫ‬ .‫ܘܡܸ ܣܬܲܪܕܝܼܢ‬

65.48. The young child, at the sound of the
ܼ ‫ܡܝ̈ܵܐ ܡܼ ܢ ܗܸܕܪܵܟ‬ ܲ ‫ܡܝ̈ ܫ‬ ܲ ‫ܘܲܫ‬ earthquake fled for refuge to his mother's
‫ ܘܐܲܪܥ ܵܐ‬.‫ܖܫܘܼܒ݂ܚܵܟ ܼ ܡܠ ܹܝܢ‬ breast and in the bosom of its nurse. The
‫ܟܠܵܗ̇ ܒܲܦܬܵܝܵܗ̇ ܘܛܘܼܪܹ̈ܐ‬ suckling hid itself with terror.
‫ܒܲܡܫܲܪܪܘܼܬ݂ܵܐ‬
‫ܥ ܲܠ‬ ‫ܕ ܲܩܒ݂ܝܼܥܘܼܬ݂ܗܘܿܢ‬ 65.49. Day dawned, it became night, and
ܼ ‫ܘܓܲܢ݇ܒܵܪܘܼܬ݂ ܵܟ‬ ܼ ‫ܥܘܼܫܢܵܟ‬ they numbered the judgement that Jonah

(prophesied). The days which every hour
‫ ܐܲܢ݇ܬ̇ ܡܵܪܝ ܗܲ ܒ݂ܠܲܢ‬.‫ܡܲܟ݂ܪ̱ܙܝܼܢ‬ shortened as the days departed they counted
‫ܘܒ݂ ܸܕܚ̱ܠܬ݂ ܵܐ ܗܵܝ‬ ܲ ‫ܕܲܒ݂ܪܸܥܠܵܐ‬ them and as each day ended they groaned
݂‫ ܢܩܲܪܸܒ‬.‫ܕܲܒ݂ܚܘܼܒܵܐ ܡܙܝܼܓ݂ܵܐ‬ aloud. Because it was subtracted from their
‫ܩܕܵܡܲܝܟ ܼ ܸܕܒ݂ܚܵܐ ܡܠܝܼܠܵܐ‬ life. For with the day as it declined, their
‫ܕܥ ܲܠ‬ ‫ܗܵܘ‬ .‫ܕܣܸܦܘ̈ܵܬܲܢ‬ breath also was departing.
‫ܡܲܕܒ̇ܚܵܐ ܩܲܕܝܼܫܵܐ ܕܠܸܒܵܐ‬

65.50. The children enquired, while
.݂‫ܕ ܲܟ݂ܝܵܐ ܩܕܵܡܲܝܟ ܡܸ ܬ݂ܩܲ ܲܪܒ‬ weeping of their fathers, in the midst of
‫ܫܒ̇ܚܵܐ‬ ܲ ‫ܐܘܿ ܡ‬.‫ܚܢܲܢ ܓ ܹܝܪ‬ their tears :
‫ܕܚܲܝ̈ܠܵܘܵܬ݂ܵܐ‬ ‫ܘܲܕܚܝܼܠܵܐ‬ Narrate to us, O parents, how many days
‫ ܚܸܠܵܐ ܐܝܼܬܲܝܢ‬.‫ܢܘܼ ܵܪ̈ܢ ܹܐ‬ yet remain from the time which that
‫ܘܥ ܲܦܪܵܐ ܘܩܸܛܡܵܐ ܫܝܼܛ ܵܐ‬ Hebrew preacher has determined for us?
‫ܫܪܹܝܢܲܢ‬ ܲ ‫ ܡ‬.‫ܕ ܲܓ݂ܒܲܠ ܐܝܼܕܲܝ̈ܟ‬ And what hour he has indicated, when we
shall go down below to Sheol? And in what
ܼ‫ܠܲܡܠܲܓ ܼ݂ܠܵܓܼܘܼ ܘܠܲܡܢܲܨܵܪܘ‬ day will it be that this fair city shall be
‫ ܐܲܝܟ ܼ ܝܲܠܘܼܕܹ̈ܐ‬.‫ܩܕܵܡܲܝܟ‬ destroyed? And, further, when will the last
‫ܫܒ݂ܪܹ̈ܐ ܩܕ ܵܡ ܐܲܒ݂ܘܼܗܘܿܢ‬ ܲ ‫ܘ‬ day be after which we shall not exist?
‫ ܟ ܲܕ‬.‫ܚܲܝܘܼܣܬ݂ܵܢܵܐ ܘܒܲܣܝܼܡܵܐ‬ When will the season arrive when mortal
ܼ ‫ܡܦܲܚܡܝܼܢܲܢ ܥ ܲܡ ܗܸܕܪܵܟ‬ pangs shall seize on all of and when
‫ܘܓܲܢ݇ܒܵܪܘܼܬ݂ ܵܟ ܼ ܘܫܘܼܒ݂ܚܵܟ ܼ ܠܵܐ‬ throughout the world shall fly the tidings of
our ruin? And the passing spectators shall
70
‫ܠܲܒ݂ܨܝܼܪܘܼܬ݂ܵܐ‬ ‫ܡܸ ܬ݂ܡܲܠܠܵܢܵܐ‬ gaze upon the city overthrown upon its
masters?
‫ܘܲܠܕ ܵܘܝܘܼܬ݂ܨܐ‬ 65.51. When the parents listened to these
̇‫ ܐܲܢ݇ܬ‬.‫ܘܲܠܫܲܦܠܘܼܬ ܵܐ ܕܝܼܠܲܢ‬ things from the mouth of their little ones,
‫ܓ ܹܝܪ ܓܒܲܠܬ ܵܢ ܒܪܵܫܝܼܬ݂ ܡܼ ܢ‬ their tears most bitterly heated and flowed
‫ ܘܲܟ ݂ܕ ܲܢܬ̇ ܒܪ̈ܲܚܡܲܝܟ‬.‫ܥ ܲܦܪܵܐ‬ over their children, and dropped, at the
‫ܥ ܲܦܪܲܢ ܫܝܼܛ ܵܐ ܠܪܘܼܚܵܐ‬ same time, on the persons of the speakers

and the hearers.
.‫ܘܪܘܼܚܵܢܵܝܬ ܵܐ‬ ‫ܩܠܝܼܠܬ݂ܵܐ‬
̇‫ܐܲܢ݇ܬ̇ ܓ ܹܝܪ ܝܵܕ ܲܥ ܐܲܢ݇ܬ‬ 65.52. And the fathers were not able to find
‫ܠܚܲܫܹ ̈ܐ ܕ ܲܛܡܝܼܪܝܼܢ ܒܟ ݂ܠ ܚܲܕ‬ utterance through sighing. Because their
‫ܕܗܲ ܕܵܡܹ̈ܐ‬ ‫ܡܸ ܢܗܘܿܢ‬ grief had closed up the straight path of
‫ܐܲܟܲܚ݇ܕ‬ ‫ܒܢܲܩܝܼܦܘܼܬ݂ ܵܐ‬ words and their speech was interrupted by
ܿ‫ ܡܸ ܟ ܹܝܠ ܐܘ‬.‫ܫܢܵܐ‬ ܵ ‫ܘܒ݂ܦܘܼܪ‬ ܲ the weeping of their beloved ones.
‫ ܐܲܟ݂ܡܵܐ‬.‫ܡܪܵܐ ܕܪ̈ܘܼܚܵܬܲܢ‬ ܵ
65.53. Lest, therefore, the fathers should
‫ܕܓ ܲܠܝܵܐ ܘܲܕܢܝܼܚܵܐ ܩܕܵܡܲܝܟ‬ increase the torment of their children, and
‫ܕ ܵܘܝܘܼܬ݂ܵܐ‬ ̇‫ܟܠܵܗ‬ before the day decreed they should die out
‫ܘܲܡܫܲܦܠܘܼܬ݂ ܵܐ ܕ ܲܓ݂ܒ݂ܝܼܠܬ ܵܐ‬ of sorrow. The fathers checked their tears,
‫ܠܩܵܠܵܐ‬ ‫ܐܸܬ݂ܪܲܟ ݂ܢ‬ .‫ܗܕܹܐ‬ ܵ and fought with, and restrained, their
‫ ܘܲܫܡܲܥ‬.‫ܕܡܸ ܬ݂ܟ ܲܫܦ ܵܢܘܼܬܲܢ‬ tenderness, that they might wisely console
the young ones respecting their enquiry.
‫ܨܠܘܿܬܲܢ‬ ‫ܒܪ̈ܲܚܡܲܝܟ‬
‫ܘܚܲܣܵ ܐ‬ .‫ܘܒܵܥܘܼܬܲܢ‬ 65.54. For the fathers were afraid to reveal
‫ܚܛ ܵܗܲ ܝ̈ܢ‬ ܼ ‫ܒܛ ܲܝܒܘܼܬ݂ܵܟ‬ the truth to their children that the coming
‫ ܡܲܢܘܼ ܓ ܹܝܪ‬.‫ܘܣܲ ܟ݂̈ܠ̱ܘܵܬܲܢ‬ day was nigh at hand, according to the
‫ ܐܸܠܵܐ‬.‫ܐܝܼܬ݂ ܠܲܢ ܕܚܵܐܹܢ ܠܲܢ‬ declaration of the prophet.
‫ܐܸܢ ܗܵܘ ܕܝܵܕ ܲܥ ܠܲܟ ݂ܢܘܼܫܝܵܐ‬

65.55. They proceeded, in the midst of
‫ ܐܲܝܢܵܘ ܠܲܢ‬.‫ܟܠ ܹܗ ܕܥܵܩ̈ܵܬܲܢ‬ weeping, to speak in this manner to their
71
‫ܐܲܒ݂ܵܐ ܐ݇ܚܪܹܢܵܐ ܕܲܒ݂ܬܲܪܥ ܹܗ‬ beloved ones :

God is good and gracious, and will not
‫ܟ ܲܕ‬ .‫ܢ ܸܩܘܿܫ‬ ‫ܢ ܹܐܙ ܲܠ‬ destroy the image he hath made. A painter
‫ܡܥ ܲܗܕܝܼܢܲܢ ܠ ܹܗ ܚܘܼܒܵܐ‬ who designs a picture, preserves it with
‫ ܘܚܲܫܹ ̈ܐ‬.‫ܡܝܵܐ ܕ ܲܠܘܵܬܲܢ‬ ܵ ܿ‫ܡܬ݂ܘ‬ care. How much rather will the Good
‫ܕܲܒ݂ܗܘܿܢ‬ ‫ܩܲܕܝܼܫܹ̈ܐ‬ protect His living and rational image.
݂‫ ܘܡܲܢܘܼ ܐܝܼܬ‬.‫ܐܸܬ݂ܦܪܸܩܢܲܢ‬
݂‫ܫܝ̈ܢ ܖܟ ܵ ܹܐܒ‬ ܲ ܲ‫ܠܲܢ ܕܝܵܕ ܲܥ ܠܚ‬ 65.56. Our children, the city shall not be
ruined nor shall the state be overthrown. By
‫ ܐܸܠܵܐ ܐܸܢ‬.‫ܠ ܹܗ ܥ ܲܠ ܬܒ݂ܵܪܲܢ‬ the threatening of perdition He calls us to
‫ܗܒ݂ܠܲܢ ܦܵܪܹܗ݇ܣܝܼܵܐ‬ ݇ ܲ‫ܗܵܘ ܕܝ‬ repentance, and by this fierce indignation,
‫ܕܲܒ݂ܓܲܠܝܘܼܬ݂ ܐܲܦܹ̈ܐ ܢ ܸܩܪܹܝܘܗܝ‬ would convert us to holiness.
‫ ܐܸܢ ܓ ܹܝܪ‬.‫ܒܙܲܒ݂ܢܹ̈ܐ ܕܐܘܼܠܨܵܢܵܐ‬
‫ܬܸܫܕܹܝܢ ܡܼ ܢ ܩܕ ܵܡ ܐܲܦܲܝ̈ܟ‬
65.57. For you, beloved children, you have
‫ ܠܝܲܠ ܹܕ̈ܐ‬.‫ܡܲܢܘܼ ܡܩܲܒܸܠ ܠܲܢ‬ been often chastened by us. You have even
‫ܘܲܒܢܲܝ̈ܵܐ ܕܐܲܘܠܕܲܬ̤ ܐܸܢܘܿܢ‬ been scourged and have borne it and have
‫ ܘܟܸܬ݂ܒܲܬ̤ ܐܸܢܘܿܢ‬.ܼ ‫ܛ ܲܝܒܘܼܬ݂ ܵܟ‬ been made wise when punished. For the rod
‫ ܠܵܐ‬.‫ܡܝܵܢܹ̈ܐ‬ ܲ ‫ܒܒܘܼܟ݂ܪܹ̈ܐ ܫ‬ was not lifted up in anger, to destroy you.
‫ ܠܵܐ ܡܵܪܝܵܐ ܠܵܐ‬.‫ܡܵܪܝܵܐ‬

̇‫ܬܲܣܠ ܸܐ ܠܐܲܝܠ ܹܝܢ ܕ ܲܩܪܲܝܬ‬ 65.58. We corrected because you acted
foolishly, and we rejoiced because you
‫ܘܩܲܪܸܒ݂ܬ̇ ܘܲܟ݂ܬܲܒ݂ܬ̇ ܐܸܢܘܿܢ‬ were reformed. Even you yourselves
‫ܠܵܐ‬ .‫ܕܚܲܝܹ̈ܐ‬ ܼ ‫ܒܣܸܦܪܵܟ‬ acknowledged that in love you had been
‫ܬܸܓ݂ܥܘܿܪ ܒܲܢ ܕܠܵܐ ܝܵܕ ܲܥܢܵܐ‬ afflicted.
‫ ܠܵܐ ܬܲܫܠܸܡܲܝܢ‬.‫ܠܟ݂ܘܿܢ‬ 65.59. Even you yourselves perceived that
‫ ܠܵܐ‬. ‫ܡ ܲܪ̈ܝܵܐ ܐ݇ܚ ܵܪ̈ܢ ܹܐ‬ ܵ ‫ܠ‬ in tender pity you were chastened. From the
chastisement you derived benefit, and
‫ܡܘܼܟ ܵܟ ܲܢ‬ ‫ܬܸܛܥ ܸܐ‬
became richer through it.
‫ܘܐܘܼܸܠܨܵܢܲܝ̈ܢ ܕܡܼ ܢ ܒܢܲܝ̈ܢܵܫܵܐ‬
72
‫ܐܵܠܘܿܨܲܝ̈ܢ ܐܲܝܠ ܹܝܢ ܕܠܵܐ‬

65.60. The sorrow, because you endured
̤‫ ܡܸ ܛܠ ܕܡܸ ܟܲܬ‬.‫ܝܵܕܥܝܼܢ ܠܲܢ‬ stripes became a source of great joy. And
‫ܕܕ ܵܘܘܿܢܹ̈ܐ‬ ‫ܥ ܲܦܪܵܐ‬ ‫ܥ ܲܠ‬ the endurance of your rods proved a
‫ܟ ܲܪܣܲ ܢ‬ ̤‫ܘܕܸܒܩܲܬ‬.‫ܢܲܦ̮ܫܲܢ‬ treasury of helps. Your anguish was
‫ ܘܟ ܲܕ‬.‫ܠܐܲܪܥ ܵܐ ܕܥܵܩ̈ܵܬ݂ ܵܐ‬ changed, and became altogether pleasant.
‫ܗܠ ܹܝܢ ܟܠܗܹܝܢ ܓܕ ܲܫ ܠܲܢ‬ ܵ

65.61. Learn then, O beloved ones, from
‫ ܘܠܵܐ ܕ ܲܓ ܸܠܢܲܢ‬.ܼ ‫ܠܵܐ ܛܥ ܲܝܢܵܟ‬ your experience of punishment and
‫ ܘܠܵܐ ܗܦܲܟ ݂ܢ‬.‫ܒܲܩܝܵܡܵܟ‬ acknowledge, from the rod applied in
‫ ܘܠܵܐ ܝܼܕ ܲܥܢܲܢ‬.‫ܠܒܸܣܬ̇ܪܲܢ‬ wisdom by your parents, that the Father
‫ܬܲܪܥ ܵܐ ܐ݇ܚܪܹܢܵܐ ܣܛ ܲܪ ܡܼ ܢ‬ who wisely deals with us, is correcting us
‫ܫܸ ܬ̇ܬ̇ܙܝܼܥ‬ .ܼ ‫ܬܲܪܥ ܵܟ‬ for our welfare.
ܼ ‫ܠܩܘܼܒܵܠܲܢ ܚܹܐܦܹܗ ܕܪܘܼܚܵܟ‬

65.62. His rod is lifted up in terror that we
‫ܘܢܸܬ݂ܪܘܿܥ ܘܲܢܬܲܦܸܦ‬.‫ܩܲܕܝܼܫܵܐ‬ may tremble and obtain wisdom. For as we,
ܼ ‫ܩܒ݂ܝܹܗ ܕ ܲܚܢܵܢܵܟ‬ ܸ ‫ܠܲܢ ܡܼ ܢ‬ who are fathers, instructed you with rebuke
‫ܢܲܣܟܹ̈ܐ ܠܵܐ ܡܸ ܬ݂ܦܲܣܩܵܢܹ̈ܐ‬ that we might improve and gain you that we
‫ ܠܐܲܠܝܼܨܹ̈ܐ‬.‫ܕܪ̈ܘܼܚܵܦܹܐ ܓܢܝܼܙܹ̈ܐ‬ might make you suffer and do you good so
.‫ ܠܲܡܥܵܩܹ̈ܐ ܢܦܹܐܫܵܐ‬.‫ܪܘܲܚܬ݂ ܵܐ‬ He, the Good and Gracious teaches by His
‫ ܠܐܲܣܝܼܪܹ̈ܐ‬.‫ܠܐܲܒ݂ܝܼܠܹ̈ܐ ܒܘܼܝܵܐܵܐ‬ reproof that by His grace he may save us

and abundantly bestow the treasure of His
‫ܠܲܡܫܲܥܒ̇ܕܹ̈ܐ‬ .‫ܫ ܵܪܝܵܐ‬ mercy.
‫ܚܲܟ݂ܪ̈ܝܼܗܹܐ‬ .‫ܚܘܼ ܵܪܪܵܐ‬ 65.63. By His rod He makes known to us
‫ܠܲܡܛܲܪ̈ܦܹܐ‬ .‫ܡܢܵܐ‬ ܵ ‫ܚܘܼܠ‬ His love. By His stroke He opens His
.‫ ܠܛ ܵܥܲܝ̈ܵܐ ܦܘܼܢܵܝܵܐ‬.‫ܢܝܵܚܵܐ‬ treasure to us. If this is true regarding
.‫ܫܟ ݂ ܵܚܬ ܵܐ‬ ‫ܠܐܲܒ̇ܝܼܪܹ̈ܐ‬ yourselves, that from love to you we
‫ ܠܥ ܲܢܝܼܕܹ̈ܐ‬.‫ܠܡܸ ܣܟܹܢܹ̈ܐ ܣܲ ܒܪܵܐ‬ inflicted stripes, how can we think,

respecting God, that He does not correct us
‫ ܠܟܠܗܘܿܢ‬.‫ܕܘܼܟ ݂ ܵܪܢܵܐ ܛܵܒ݂ܵܐ‬
in kindness?
73
‫ܕܒܐܘܼܠܨܵܢܹ̈ܐ‬ ‫ܐܲܝܠ ܹܝܢ‬

65.64. Let then this chastisement on our
‫ܠܡܹ ܐܢܵܐ‬ ‫ܐܝܼܬܲܝܗܘܿܢ‬ part, be to you as a mirror in which you
.‫ܘܡܘܼܢܵܥ ܵܐ ܕܥ ܲܡ ܫܠܵܡܵܐ‬ may view this chastisement of compassion
‫ܦܘܼܡܲܢ‬ ‫ܕܫܸ ܬ݂ܡ̱ܠ ܸܐ‬ and grace. For all this our love to you, is not
‫ܘܲܢܕܲܒܲܚ‬ .‫ܬܸܫܒܘܿܚܬ ܵܐ‬ so great, beloved ones, as is the love of God
‫ ܒܲܦܨܵܚܵܐ‬.‫ܫܢܲܢ ܬ ܵܘܕܝܼܬ݂ ܵܐ‬ ܵ ܸ‫ܠ‬ in His to the children of men.
ܼ ‫ܫܒ̇ܚܵܟ‬ ܲ ‫ܘܲܢ‬ .ܼ ‫ܕܚܲܕܘܼܬ݂ ܵܟ‬ 65.65. Our love to you is little compared
ܼ ‫ܘܲܢ ܲܪܡ̱ܪܡܵܟ‬ .ܼ ‫ܘܲܗܲ ܠܠܵܟ‬ with His love to us and though His
ܼ ‫ܘܲܢܗܲ ܕܪܵܟ‬ .ܼ ‫ܘܲܢܩܲܕܫܵܟ‬ chastisement is severe His goodness far
ܼ ‫ ܘܢ ܸܙܡܲܪ ܠܵܟ‬.ܼ ‫ܘܲܢܝܲܩܪܵܟ‬ exceeds it. For His chastisement is
‫ ܥ ܲܡ‬.‫ܫܘܼܒ݂ܚܵܐ ܕܠܵܐ ܩܵܛ ܲܥ‬ administered as a gift to the children of
‫ ܘܓܘܼܕܹ̈ܐ‬.‫ܣܝܼ̈ܥܵܬ݂ ܵܐ ܕܡܲܠܲܐܟܹ̈ܐ‬ men.

65.66. Be comforted, you mourning
‫ܘܲܫܝܵ ܵܪ̈ܬ݂ܵܐ‬.‫ܕ ܲܪ̈ܒܲܝ ܡܲܠܲܐܟܹ̈ܐ‬
children, and desist a little from your tears.
‫ܘܣܝܼܣܵ ܵܪ̈ܬ݂ܵܐ‬ .‫ܕܐܲܪ̈ܟܘܿܣ‬ Soon the earthquake will leave us and the
‫ܘܓܘܼܕܹ̈ܐ‬ .‫ܕܫܘܼܠܛܵܢܹ̈ܐ‬ fierce anger will pass from us. The city will
‫ܘܡܲܫܪ̈ܝܵܬ݂ܵܐ‬ .‫ܕܚܲܝܠܹ̈ܐ‬ soon be consoled. It will quickly exhibit
‫ܘܥ ܹܕܬ ܵܐ‬ .‫ܡ ܵܪ̈ܘܵܬ݂ ܵܐ‬ܵ ‫ܕ‬ gladness and the Chastiser will rejoice as
‫ܫ̈ܬ݂ܵܐ‬ ܵ ܼ‫ܘܲܟ ݂ܢܘ‬ .‫ܕܡܵܘܬ̇ܒܹ̈ܐ‬ He sees that you, children, are reformed.
.‫ ܘܲܦܠܲܓܹ̈ܐ ܕ ܲܣ ܵܪ̈ܦܹܐ‬.‫ܕ ܲܟ݂ܪ̈ܘܿܒܹܐ‬

ܼ‫ܐܲܢ݇ܬ̇ܘܼ ܐܲܠܵܗܲ ܢ ܛܵܒ݂ܵܐ ܘܣܲ ܓ̇ܝ‬
.‫ܡܪܵܐ ܕܟ ݂ܠ‬ ܵ ‫ܪ̈ܲܚܡܹ ܐ܇‬
‫ܓܝܼܘܲܪܓܝܼܣ‬ ‫ܕܡܵܪܝ‬ ̇‫ܚܒܲܪܬ݂ܵܗ‬64

‫ܕܐܲܪܒܹܝܠ‬
‫ܡܢܵܐ‬
ܵ ‫ܠ‬ ‫ܐܲܠܵܗ̈ܝܼܢ‬ ‫ܐܲܠܵܗ‬
74
‫‪GENERAL INTRODUCTION‬‬
‫ܗܢܵܐ‬ ‫ܵ‬ ‫ܫܒܲܩܬ ܵܢ ܒܥ ܸܕܵܢܵܐ‬

‫ܘܐܲܪܚܸܩܬ̇‬ ‫ܡܥܝܼܩܵܢܵܐ‪.‬‬
‫ܒܡܸ ܠܹ̈ܐ ܕܣܸܦܘ̈ܵܬܲܢ ܡܸ ܢܲܢ‬
‫ܡܢܵܐ ܩܵܡܬ̇‬ ‫ܦܘܼܪܩܵܢܵܐ‪ .‬ܘܲܠ ܵ‬
‫ܘܐܲܗܡܝܼܬ̇‬ ‫ܒܪܘܼܚܩܵܐ‪.‬‬
‫ܚܝܵܪܵܟ ܼ ܒܙܲܒ݂ܢܹ̈ܐ ܕܐܘܼܠܨܵܢܵܐ‪.‬‬
‫ܐܲܢ݇ܬ̇ܘܼ ܕܒ݂ܵܟ ܼ ܣܲ ܒܲܪܘ ܐܲܒ݂ܵܗܲ ܝ̈ܢ‬
‫ܘܩܲܕܝܼܘ ܥܘܼܕ ܵܪܢܵܐ‪ .‬ܘܣܲ ܒܲܪܘ‬
‫ܒܵܟ ܼ ܘܦܲܨܝܼܬ̇ ܐܸܢܘܿܢ ܡܼ ܢ‬
‫ܐܲܒ݂ܕܵܢܵܐ‪ .‬ܘܲܠܘܵܬ݂ ܵܟ ܼ ܓܥ ܵܘ‬
‫ܙ ܲܕܝܼܩܹ̈ܐ ܘܐܸܬ݂ܦܲܠܲܛܘ ܡܼ ܢ‬
‫ܟܠ ܢ ܸܣܝܘܿܢܵܐ‪ .‬ܘܐܸܫܬ̇ܟ ܲܚܬ̇‬
‫ܠܐܲܝܠ ܹܝܢ‬ ‫ܒܟ ݂ܠܙܒܲܢ‬
‫ܕ ܲܥܠܲܝܟ ܣܵ ܡܘ ܬܘܼܟ ݂ܠܵܢܵܐ‪.‬‬
‫ܠܥܵܩܵܬ݂̈ܗܘܿܢ‬ ‫ܘܲܥܒܲܕܬܦ‬
‫ܡܲܦܩܵܢܵܐ ܡܚܲܕܝܵܢܵܐ ‪ .‬ܐܵܦ‬
‫ܗܫܵܐ ܡܵܪܝ ܚܘܼܪ ܒܲܢ‬ ‫ܵ‬
‫ܘܒ݂ܚܵܘܣܵ ܢܵܐ‪.‬‬ ‫ܲ‬ ‫ܒܪ̈ܚܡܹ ܐ‬
‫ܡܪ̈ܕܘܵܬ݂ܵܐ‬ ‫ܲ‬ ‫ܘܐܲܥܒܲܪ ܡܸ ܢܲܢ‬
‫ܘܚܲܫܹ ̈ܐ ܕܐܲܡܝܼܢܝܼܢ ܠ ܹܗ‬
‫ܗܢܵܐ‬ ‫ܠܲܟ݂ܝܵܢܵܐ‪ .‬ܒܗܘܼܦ ܵܟ ݂ ܵܐ ܵ‬
‫ܒܸܣ ܵܪܢܵܐ‪ .‬ܘܗܲ ܒ݂ܠܲܢ ܙܲܒ݂ܢܹ̈ܐ‬
‫ܕ ܲܢܝܵܚܵܐ ܚܣܝܼܟܲܝ̈ ܡܼ ܢ ܟܠ‬
‫ܓܸܕܫܵܐ ܡܕ ܵܘܕܵܢܵܐ‪ .‬ܘܲܗܘ̤ܝܼ‬
‫ܠܲܢ ܐܲܝܟ ܼ ܕܲܗ̤ܘܲܝܬ̇ ܘܲܦܐܸܐ‬
‫‪75‬‬
‫ܠܵܟ ܼ ܠܡܸ ܗܘܵܐ ܥ ܵܕܘܿܪܵܐ‬

‫ܘܲܡܣܲ ܝܥܵܢܵܐ‪ .‬ܘܠܵܐ ܢ ܸܗܘܸܐ‬
‫ܕ ܲܚܛ ܵܗܲ ܝ̈ܢ‬ ‫ܥܘܼܫܢܵܐ‬
‫ܠܡܵܡܘܿܠ ܚܘܼܒܵܟ ܼ ܡܚܲܦܝܵܢܵܐ‪.‬‬
‫ܡܢܵܐ‬ ‫ܕܐܲܢ݇ܬ̇ܘܼ ܓ ܹܝܪ ܡܪܲܚ ܵ‬
‫ܫܡܲܥ ܓܥܵܬ݂ ܵܐ ܕܒ݂ܵܝܫܵܐ‬ ‫ܘ ܵ‬
‫ܘܲܕܡܸ ܣܟܹܢܵܐ‪ .‬ܕܩܵܪܹܝܢ ܠܵܟ ܼ‬
‫ܡܬ݂ܘ̱ܝܵܢܵܐ‪ .‬ܛܵܒ݂ܵܐ‬ ‫ܲ‬ ‫ܒܠܸܒܵܐ‬
‫ܡܪܵܐ‬ ‫ܵ‬ ‫ܘ ܵܪܚܹܡ ܒܢܲܝ̈ܢܵܫܵܐ‪.‬‬
‫ܕܟ ݂ܠ‪.‬‬
‫ܸܐܬ݂ ܲܪܚܲܡ‬ ‫ܡܪܲܢ‬ ‫ܵ‬ ‫ܥܘܼܢܵܝܵܐ‪.‬‬
‫ܩܲܒܸܠ‬ ‫ܡܪܲܢ‬‫ܵ‬ ‫ܥܠܲܝܢ‪.‬‬
‫ܡܪܲܢ ܐܸܬ݂ܪܲܥ ܵܐ‬ ‫ܵ‬ ‫ܒܵܥܘܼܬܲܢ‪.‬‬
‫ܠܥܲܒ݂ܕܲܝ̈ܟ‪.‬‬
‫‪65‬ܩܪܝܢܐ‪:‬‬
‫‪ 65.1‬ܗܵܐ ܒܢܝܼܢܘܹܐ ܝܵܘܢܵܢ‬
‫ܗܘܼ ݂ܕܵܝܵܐ ܒܲܝܢܵܬ݂‬ ‫ܐܲܟ݂ܪܸܙ‪ :‬ܝ ݇‬
‫ܥܘܼܪ̈ܠ ܹܐ‪ .‬ܠܟ ܲܪܟ ݂ ܵܐ ܥܲܠ̣‬
‫ܘܒ̣ܩܵܠܹ̈ܐ‬
‫ܲ‬ ‫ܗܘ݂ܵܐ ܥ ܲܙܝܼܙ ܵܐ‪:‬‬‫݇‬
‫ܕܚܝܼ̈ܠ ܹܐ ܕܲܠ̣ܚܹܗ‪.‬‬
‫ܕܥ ܲܡܡܹ̈ܐ‬ ‫‪65.2‬ܡܕܝܼܢ݇ܬ ܵܐ‬
‫ܐܸܬ݂ܟ ܲܡ ܲܪܬ̤‪ :‬ܒܝܲ ݂ܕ ܟ ܵܪܘܿܙ ܵܐ‬
‫ܝܲܡܵܐ‬ ‫ܐܲܝܟ ݂‬ ‫ܥܸܒ̣ ܵܪܝܵܐ‪.‬‬
‫ܗܘ݂ܵܬ݂‪ :‬ܒܝܵܘܢܵܢ‬ ‫ܫܬ̤ ݇‬ ‫ܐܸܫܬܲܓ ݂ ܲ‬
‫‪76‬‬
‫ܣܠ ܸܩ ܡ̣ܢ ܝܲܡܵܐ‪ .‬ܛ̣ܪܵܘ‬ ‫ܕܲ ݂‬

‫ܗܘ݂ܵܘ ܒܵܗ̇ ܐܵܦ ܡܲܚܫ ̈‬
‫ܘܼܠ ܹܐ‪:‬‬ ‫݇‬
‫ܐܲܝܟ ݂ ܓܲܠܠܹ̈ܐ ܕܲܒ̣ܓ݂ܵܘ ܝܲܡܵܐ‪.‬‬
‫‪65.3‬ܢ̣ܚܸܬ݂ ܝܵܘܢܵܢ ܠܝܲܡܵܐ‬
‫ܗܘ݂ܵܐ‬
‫݇‬ ‫ܣܠ ܸܩ‬
‫ܘ ݂‬
‫ܲ‬ ‫ܘܫܲܓ݂ܫܹ ܗ‪:‬‬
‫ܠܝܲܒ̣ܫܵܐ ܘܕܲܠ̣ܚܹܗ‪ .‬ܫ̣ܓܲܫ‬
‫ܗܘ݂ܵܐ‪ :‬ܙܵܥ̣‬ ‫ܝܲܡܵܐ ܟ ܲ ݂ܕ ܥܵܪܹܩ݁ ݇‬
‫ܗܘ݂ܵܐ‪.‬‬
‫ܝܲܒ̣ܫܵܐ ܟ ܲ ݂ܕ ܡܲܟ݂ܪܸܙ ݇‬
‫ܗܘ݂ܵܐ ܝܲܡܵܐ‬ ‫݇‬ ‫‪65.4‬ܫ̣ܠܝܼ‬
‫ܒܲܨܠܘܿܬ݂ ܵܐ‪ :‬ܐܵܦ ܝܲܒ̣ܫܵܐ‬
‫ܨܠ̣ܝܼ‬ ‫ܲ‬ ‫ܒܲܬ݂ܝܵܒ̣ܘܼܬ݂ ܵܐ‪ .‬ܗ̤ܘ‬
‫ܒܢܘܼܢܵܐ ܲܪܒܵܐ‪ :‬ܘܢܝܼܢܘܵܝܹ̈ܐ‬
‫ܲܪܒܵܐ‪ .‬ܨܠܘܿܬ݂ܵܐ‬ ‫ܒܟ ܲܪܟ ݂ ܵܐ‬
‫ܗܘ݂ܵܬ݂‪:‬‬ ‫݇‬ ‫ܠܝܵܘܢܵܢ ܦܸܪܩܲܬ̤‬
‫ܘܲܠܢܝܼܢܘܵܝܹ̈ܐ ܒܵܥܘܼܬ݂ܵܐ‪.‬‬
‫ܥ ܲܪܩ̣ ܝܵܘܢܵܢ ܡ̣ܢ ܐܲܠܵܗܵܐ‪:‬‬
‫ܘܢܝܼܢܘܵܝܹ̈ܐ ܡ̣ܢ ܕ ܲܟ ݂ܝܘܼܬ݂ܵܐ‪.‬‬
‫ܫܬ̤ ܐܸܢܘܿܢ ܟ ܹܐܢܘܼܬ݂ܵܐ‪:‬‬ ‫ܚܸܒ̣ ܲ‬
‫ܠܲܬ݂ܪ̈ܲܝܗܘܿܢ ܐܲܝܟ ݂ ܚܲܝܵܒܹ̈ܐ‪.‬‬
‫ܗܘ݂ܵܘ‬ ‫ܬܝܵܒ̣ܘܼܬ݂ ܵܐ ܩܲܪܸܒ̣ܘ ݇‬
‫ܬܪ̈ܲܝܗܘܿܢ‬ ‫ܓܲܒܹ̈ܐ‬ ‫ܠܵܗ̇‪:‬‬
‫ܘܐܸܬ݂ܦܲܨܝܼܘ‪ .‬ܒܝܲܡܵܐ ܠܝܵܘܢܵܢ‬
‫ܗܘ݂ܵܬ݂‪ :‬ܘܲܠܢܝܼܢܘܵܝܹ̈ܐ‬ ‫ܦܸܪܩܲܬ̤ ݇‬
‫ܒܓ݂ܵܘ ܝܲܒ̣ܫܵܐ‪ .‬ܡܸ ܢ ܹܗ ܘܒܹܗ‬
‫‪77‬‬
‫ܕܘܵܠܹ̇ܐ‬ ‫ܝܵܘܢܵܢ‪:‬‬ ‫ܝܼܠܸܦ݂‬

‫ܕܢ ܸܚܘܿܢ ܬܲܝܵܒܹ̈ܐ‪.‬‬
‫‪ 65.5‬ܕܡܘܼܬ݂ ܵܐ ܒܢܲܦ̮ܫܹ ܗ‬
‫ܗܒܲܬ̤ ܠ ܹܗ‪ :‬ܛ ܲܝܒ̇ܘܼܬ݂ܵܐ ܥ ܲܠ‬ ‫ܝܸ ݇‬
‫ܚܲܛܵܝܹ̈ܐ‪ .‬ܕܐܲܝܟ ݂ ܕܐܸܬ̇ܕ ܲܠܝܼ‬
‫ܡ̣ܢ ܝܲܡܵܐ‪ :‬ܠܟ ܲܪܟ ݂ ܵܐ ܢܕܲܠ ܸܐ‬
‫ܛܲܒ̇ܝܼܥ ܵܐ‪.‬‬
‫‪ 65.6‬ܢܝܼܢܘܹܐ ܝܲܡܬ ܵܐ‬
‫ܫܬ̤‪ :‬ܒܝܵܘܢܵܢ ܕܲܢ̣ܒܲܥ‬ ‫ܐܸܫܬܲܓ ݂ ܲ‬
‫ܡ̣ܢ ܝܲܡܵܐ‪.‬‬
‫‪65.7‬ܦܬܲܚ̣ ܝܵܘܢܵܢ ܦܘܼܡܹ ܗ‬
‫ܟ ܹܐܢܵܐ‪ :‬ܢܝܼܢܘܹܐ ܫܸ ܡܥܲܬ̤‬
‫ܚ ݂ܕ ܟ ܵܪܘܿܙ ܵܐ‬
‫ܘܐܸܬ݂ܟ ܲܡ ܲܪܬ̤‪ܲ .‬‬
‫ܥܸܒ̣ ܵܪܝܵܐ‪ :‬ܕܲܠ̣ܚܹܗ ܠܟ ܲܪܟ ݂ ܵܐ‬
‫ܡ̣ܢ ܣܵ ܟ ܹܗ‪.‬‬
‫ܗܒ̣‬ ‫‪ 65.8‬ܡܠ̣ܵܐ ܦܘܼܡܹ ܗ ܘܝܲ ݂݇‬
‫ܗܘ݂ܵܐ ܘܵܝܵܐ‪ :‬ܠܫܵܡܘܿܥܵܘ̈ܗܝ‬ ‫݇‬
‫ܦܲܠ ܸܓ ݂ ܡܵܘܬ ܵܐ‪ .‬ܩ̣ܵܡ ܟ ܵܪܘܿܙ ܵܐ‬
‫ܚܲܠܵܫܵܐ‪ :‬ܒܲܚ ݂ܕ ܵܐ ܡ ݂ܕܝܼܢܲܬ݂‬
‫ܓܲܢ݇ܒܵܪܹ̈ܐ‪.‬‬
‫‪ 65.9‬ܬܒܲܪ ܩܵܠ ܹܗ ܠܸܒܵܐ‬
‫ܡܕܝܼܢ݇ܬ̇ܗܘܿܢ‬ ‫ܕܡܲܠܟܹ̈ܐ‪:‬‬
‫ܥܠܲܝܗܘܿܢ ܗܲ ܦܟܵܗ̇ ݇‬
‫‪78‬‬
‫ܚ ݂ܕ ܩܵܠܵܐ ܕ ܲܦܣܵ ܣ ܣܲ ܒ̣ܪܵܐ‪:‬‬‫ܒ ܲ‬

‫ܟ ܵܣܵ ܐ ܕܪܘܼܓ݂ܙ ܵܐ ܡܲܫܩܸܐ‬
‫ܗܘ݂ܵܐ‪.‬‬‫݇‬
‫ܫܡ̣ܥܘܼܗܝ ܡܲܠܟܹ̈ܐ‬ ‫ܲ‬ ‫‪65.10‬‬
‫ܫ̣ ݂ܕ ܵܘ‬ ‫ܘܐܸܫܬܲܦܲܠܘ‪:‬‬

‫ܘܐܸܬ݂ܡܲܟ ܲܟ ݂ܘ‪.‬‬ ‫ܬ ܵܓܲܝ̈ܗܘܿܢ‬
‫ܚܹܐܪܹ̈ܐ‬ ‫ܫܡ̣ܥܘܼܗܝ‬ ‫ܲ‬
‫ܘܐܸܬ݂ܒܲܠܗܝܼܘ‪ :‬ܚܠܵܦ ܢܲܚܬܹ̈ܐ‬
‫ܗܘ݂ܵܘ‪.‬‬
‫ܒܫ̣ܘ ݇‬
‫ܣܲ ܩܹ̈ܐ ܠ ܸ‬
‫ܣܵ ܒܹ̈ܐ‬ ‫‪65.11‬ܫܲܡܥܘܼܗܝ‬
‫ܝܲܩܝܼܪܹ̈ܐ‪ .‬ܘܲܒܩܸܛܡܵܐ ܚܲܦܝܼܘ‬
‫ܫܡ̣ܥܘܼܗܝ‬ ‫ܪܹܫܗܘܿܢ‪ܲ .‬‬
‫ܘܲܦܬܲܚ̣ܘ‪:‬‬ ‫ܥܲܬ̇ܝܼܪܹ̈ܐ‬
‫ܓܲܙܲܝ̈ܗܘܿܢ ܩ ݂ܕ ܵܡ ܡܸ ܣܟܹ̇ܢܹ̈ܐ‪.‬‬
‫ܡܪ̈ܲܝ‬‫ܵ‬ ‫ܫܡ̣ܝܘܼܗܝ ܬܘܼܒ̣‬ ‫ܲ‬
‫ܚܵܘܒܵܐ‪ :‬ܘܒܸܐܫܛܵܪܹ̈ܐ ܦܠܲܚ̣ܘ‬
‫ܙ ܸ ݂ܕ̈ܩܵܬ݂ܵܐ‪.‬‬
‫ܝܵܙܘܿܦܹ̈ܐ‬ ‫ܡܥ̣ܘ‬‫ܫ ܲ‬ ‫‪65.12‬‬
‫ܟ ܹܐܢܵܐܝܼܬ݂‪ :‬ܕܠܵܐ ܢܟ݂ܘܼܡܘܼܢ‬

‫ܥ ܲܠ ܚܵܘ̈ܒܵܬ݂ ܵܐ‪ .‬ܝܵܙܘܿܦܹ̈ܐ ܗܘ̤ܵܘ‬
‫ܡܪ̈ܲܝ ܚܵܘܒܵܐ‬ ‫ܦܵܪ̈ܘܿܥ ܵܐ‪ :‬ܘ ܵ‬
‫ܫܒ̣ܘܿܩܹ̈ܐ‪ .‬ܟܠܢܵܫ ܓ ܹܝܪ ܥ ܲܠ‬ ‫ܵ‬
‫ܗܘ݂ܵܐ‬‫ܥܘܼ ݂ܕ ܵܪܢ ܹܗ‪ :‬ܡܸ ܬ݂ܝܲܨܲܦ ݇‬
‫‪79‬‬
‫ܟ ܹܐܢܵܐܝܼܬ݂‪.‬‬
‫ܗܘ݂ܵܐ ܬܲܡܵܢ‬ ‫݇‬ ‫‪65.13‬ܠܲܝܬ̇‬
‫ܒܲܪܢܵܫܵܐ‪ :‬ܕܐܸܨܛܲܢܲܥ ܕܐܲܝܟ ܲܢ‬
‫ܢ ܸܥܠܘܿܒ̣‪ .‬ܒܐܵܓ݂ܘܿܢܵܐ ܟ ܹܐܢܵܐ‬
‫ܗܘ݂ܵܘ‪ :‬ܕܟ ݂ܠܢܵܫ‬ ‫݇‬ ‫ܪܡܹ ܝܢ‬
‫ܢܲܦ̮ܫܹ ܗ ܢܸܬ̇ܬܲܓܲܪ‪ .‬ܠܝܵܘܢܵܢ‬
‫ܓܲܢܵܒܹ̈ܐ‪:‬‬ ‫ܫܡ̣ܥܘܼܗܝ‬ ‫ܲ‬
‫ܦܲܢ̣ܝܼܘ‬ ‫ܠܡܵܪܗܘܿܢ‬
‫ܡܪ̈ܲܝ ܬܲܚܠܘܼܨܹ̈ܐ‬ ‫ܬܲܚܠܘܼܨܹ̈ܐ‪ܵ .‬‬
‫ܐܲܗܡ̣ܝܼܘ‪ :‬ܠܓܲܝܵܣܹ̈ܐ ܗܘ̤ܵܘ‬
‫ܫܒ̣ܘܿܩܹ̈ܐ‪.‬‬‫ܵ‬
‫‪65.14‬ܟܠܢܵܫ ܢܲܦ̮ܫܹ ܗ ܕܵܐܹ̇ܢ‬
‫ܗܘ݂ܵܐ‪ :‬ܘܲܠܒܲܪ ܙ ܵܘܓܹ̇ܗ ܚܵܐܹ̇ܢ‬ ‫݇‬
‫ܗܘ݂ܵܐ‪ .‬ܠܲܝܬ̇ ܕ ܲܠܚܲܒ̣ܪܹܗ ܕܵܐܹ̇ܢ‬ ‫݇‬
‫ܗܘ݂ܵܐ‪ :‬ܕܟ ݂ܠܢܵܫ ܢܲܦ̮ܫܹ ܗ ܕܵܐܹ̇ܢ‬ ‫݇‬
‫ܗܘ݂ܵܐ‪ .‬ܠܲܝܬ̇ ܕ ܲܠܚܲܒ̣ܪܹܗ‬ ‫݇‬
‫ܗܘ݂ܵܐ‪.‬‬ ‫ܡܟܸ̇ܣ ݇‬ ‫ܲ‬
‫‪ 65.15‬ܕܪܘܼܓ݂ܙ ܵܐ ܠܟ ݂ܠܗܘܿܢ‬
‫ܫܡ̣ܥܘܼܗܝ‬ ‫ܲ‬ ‫ܗܘ݂ܵܐ‪.‬‬ ‫݇‬ ‫ܡܟܸ̇ܣ‬ ‫ܲ‬
‫ܘܐܵܘܕܝܼܘ‪:‬‬ ‫ܩܵܛܘܿܠܹ̈ܐ‬
‫ܫܛ̣ܘܼܗ̇ ܠܕܸܚܠܲܬ݂ ܕܲܝܵܢܹ̈ܐ‪.‬‬ ‫ܕ ܵ‬
‫ܕܲܝܵܢܹ̈ܐ‬ ‫ܐܵܦ‬ ‫ܫ̣ܡܲܥܘ‬
‫ܕ ݂ܕܝܼܢܹ̈ܐ‬ ‫ܘܐܲܗܡ̣ܝܼܘ‪:‬‬
‫ܒܪܘܼܓ݂ܙ ܵܐ ܐܸܫܬܲܬܲܩܘ‪.‬‬
‫‪80‬‬
‫ܒܵܘ ܠܲܡ ݂ܕ ܵܢ‬ ‫‪65.16‬ܠܵܐ ܨ ̣‬

‫ܕܠܵܐ‬ ‫ܟ ܹܐܢܵܐܝܼܬ݂‬
‫ܟ ܹܐܢܵܐܝܼܬ݂‪.‬‬ ‫ܢܸܬ̇ܬ̇ܕܝܼܢܘܼܢ‬
‫ܗܘ݂ܵܐ‪:‬‬ ‫ܟܠܢܵܫ ܪ̈ܲܚܡܹ ܐ ܙܵܪܲܥ ݁ ݇‬
‫ܡܸ ܢܗܘܿܢ‬ ‫ܕܢ ܸܚܨܘܿ ݂ܕ‬
‫ܦܘܼܪܩܵܢܵܐ‪.‬‬
‫ܫܡ̣ܥܘܼܗܝ‬ ‫ܲ‬ ‫‪65.17‬ܠܝܵܘܢܵܢ‬
‫ܚܲܛܵܝܹ̈ܐ‪ :‬ܘܐܵܘܕܝܼܘ ܟܠܢܵܫ‬
‫ܗܘ݂ܵܐ‬ ‫ܗܘ̈ܗܝ‪ .‬ܫܲܡܥ ܹܗ ݇‬ ‫ܒܲܚܛ ܵ ܵ‬
‫ܘܫ̣ܠܲܚ‬ ‫ܲ‬ ‫ܟ ܲܪܟ ݂ ܵܐ ܣܲ ܢܝܵܐ‪:‬‬
‫ܣܲ ܢܝܵܬܹ̈ܗ‪.‬‬ ‫ܒܲܥܓܲܠ‬
‫ܐܵܦ‬ ‫ܬܘܼܒ̣‬ ‫ܫܡ̣ܥܘܼܗܝ‬ ‫ܲ‬
‫ܡ ܲܪ̈ܝܵܐ‪ :‬ܩ̣ܪܵܘ ܚܹܐܪܘܼܬ݂ܵܐ‬ ‫ܵ‬
‫ܠܲܟ݂ܒ̣ܝܼܫܹ̈ܐ‪.‬‬
‫ܫܡ̣ܥܘܼܗܝ ܥܲܒ̣ܕܹ̈ܐ‬ ‫‪ܲ 65.18‬‬
‫ܣܓ̇ܝܼܘ‬ ‫ܘܐ ܲ ݂‬ ‫ܟ ܹܐܢܵܐܝܼܬ݂‪:‬‬
‫ܡܪ̈ܲܝܗܘܿܢ‪ .‬ܒܩܵܠ ܹܗ‬ ‫ܘܝܲܩܲܪܘ ܵ‬
‫ܕܝܵܘܢܵܢ ܚܹܐ ܵܪ̈ܬ݂ ܵܐ‪ :‬ܪܵܡܘܼܬ݂ܵܐ‬
‫ܡܟܸ̈ܟ ݂‪ .‬ܬܝܵܒ̣ܘܼܬ݂ܵܐ‬ ‫ܲ‬ ‫ܒܣܲ ܩܹ̈ܐ‬
‫ܗܘ݂ܵܬ݂ ܕ ܲܫ ܵܪܪܵܐ‪ :‬ܕܓܲܐ̈ܝܵܬ݂ܵܐ‬ ‫݇‬
‫ܒܫ̈ ܡܘܼܟ ܵܟ ݂ܵܐ‪.‬‬ ‫ܠ̣ ܸ‬
‫ܗܝ̇ ܬܝܵܒ̣ܘܼܬ݂ܵܐ‪:‬‬ ‫‪ 65.19‬ܒܥ ܲܝܢܲܝ̈ ܵ‬
‫ܗܕܹܐ ܕܝܼܠܲܢ ܐܲܝܟ ݂ ܚܸܠܡܵܐ‬ ‫ܵ‬
‫ܗܝ̇‬
‫ܵ‬ ‫ܘܒ̣ܥ ܲܝܢܲܝ̈‬‫ܲ‬ ‫ܗܝܼ‪.‬‬
‫݇‬
‫‪81‬‬
‫ܕܝܼܠܲܢ‬ ‫ܗܕܹܐ‬
‫ܵ‬ ‫ܒܵܥܘܼܬ݂ ܵܐ‪:‬‬
‫ܗܝܼ‪.‬‬ ‫ܛ ܸܠܵܠܵܐ ݇‬
‫ܗܘ̇‬‫ܵ‬ ‫ܘܒ̣ܥ ܲܝܢܲܝ̈‬ ‫‪ܲ 65.20‬‬
‫ܗܢܵܐ‬‫ܗܘ݂ ܵ‬‫ܡܘܼܟ ܵܟ ݂ ܵܐ‪ :‬ܕܘܼܡܝܵܐ ݇‬
‫ܕܡܘܼܟ ܵܟ ݂ ܵܐ‪ .‬ܕ ܲܠܝܼܠܹ̈ܐ ܐ݇ܢܘܿܢ‬
‫ܚܘ̈ܒܵܬ݂ܵܐ‬
‫ܵ‬ ‫ܓ ܹܝܪ ܕܲܫ̣ܒܲܩܘ‪:‬‬
‫ܗܢܵܐ ܨܵܘܡܵܐ‪ .‬ܢܝܼܢܘܵܝܹ̈ܐ‬ ‫ܒ ܵ‬
‫ܗܒ̣ܘ ܙ ܸ ݂ܕ̈ܩܵܬ݂ܵܐ‪:‬‬ ‫ܝܲ ݂݇‬
‫‪ 65.21‬ܢ ܸܫܠ ܸܐ ܚܢܲܢ ܡ̣ܢ‬
‫ܐܸܢ̈ܩܵܬ݂ ܵܐ‪ .‬ܢܝܼܢܘܵܝܹ̈ܐ ܥܲܒ̣ܕܹ̈ܐ‬
‫ܚܲܪܲܪܘ‪ :‬ܚܘܼܢܘ ܐܲܢ݇ܬ̇ܘܿܢ‬
‫ܠܲܒ̣ܢܲܝ̈ ܚܹܐܪܹ̈ܐ‪.‬‬
‫‪65.22‬ܝܵܘܢܵܢ ܓ ܹܝܪ ܟ ܲ ݂ܕ‬
‫ܗܘ̇ ܟ ܲܪܟ ݂ ܵܐ‬
‫ܐܸܫܬܲܕ ܲܪ‪ :‬ܠ ܵ‬
‫ܕ ܲܡܠ ܸܐ ܚܵܘܒܹ̈ܐ‪ .‬ܙܲܝܸܢ̣ܬܹܗ‬
‫ܗܘ݂ܵܬ݂ ܟ ܹܐܢܘܼܬ݂ܵܐ‪:‬‬
‫݇‬
‫ܕܚܝܼܠܹ̈ܐ‬ ‫ܒܩܵܠܹ̈ܐ‬ ‫‪65.23‬‬
‫ܫܲܕ ܲܪܬܹܗ‪ .‬ܓܙܵܪܵܐ ܠܟ ܹܐܒܹ̈ܐ‬

‫ܗܒܲܬ̤ ܠ ܹܗ‪ :‬ܥ ܲܡ ܣܲ ܡ ܵ‬
‫ܡܢܹ̈ܐ‬ ‫ܝܸ ݇‬
‫ܚܲܪ̈ܝܼܦܹܐ‪ .‬ܐܵܣ̇ܝܵܐ ܕܚܝܼܠܵܐ‬
‫ܠܲܡ ݂ܕܝܼܢ݇ܬ ܵܐ‬ ‫ܐܸܫܬܲܕ ܲܪ‪:‬‬
‫ܡܲܠܝܲܬ݂ ܟ ܹܐܒܹ̈ܐ‪.‬‬
‫‪65.24‬ܦ݂ܬܲܚ ܚ݂ܵܘܝܼ ܠܗܘܿܢ‬
‫‪82‬‬
‫ܕܚܝܼܠܝܼܢ‬ ‫ܡܢܵܘ̈ܗܝ‪:‬‬ ‫ܣܲ ܡ ܵ‬

‫ܥ ܲܙܝܼܙܝܼܢ‪.‬‬ ‫ܐܵܦ‬ ‫ܗܘ݂ܵܘ‬
‫݇‬
‫ܗܕܹܐ ܬܸܢܘܲܝ‪:‬‬ ‫ܛ ܲܝܒ̇ܘܼܬ݂ܵܐ ܒ ܵ‬
‫ܗܘ݂ܵܬ݂ ܠܲܢܒ̣ܝܼܵܐ‪.‬‬ ‫ܫܲܕ ܲܪܬܹܗ ݇‬
‫ܗܘ݂ܵܐ ܕܟ ܲܪܟ ݂ ܵܐ‬ ‫‪65.25‬ܠܵܐ ݇‬
‫ܐܸܠܵܐ‬ ‫ܗܘ݂ܵܐ‪:‬‬ ‫݇‬ ‫ܢ ܸܗܦܘܿܟ ݂‬
‫ܗܘ݂ܵܐ‪ .‬ܠܵܐ‬ ‫ܕܟ ܲܪܟ ݂ ܵܐ ܢ ܸܥܨܘܿܒ̣ ݇‬
‫ܡ̣ܠܲܟ ݂ ܐܸܢܘܿܢ ܟ ܵܪܘܿܙ ܵܐ‪:‬‬
‫ܠܲܒ̣ܢܲܝ̈ ܟ ܲܪܟ ݂ ܵܐ ܕ ܲܢܬ݂ܘܼܒ̣ܘܼܢ‪.‬‬
‫ܕ ܲܢܚܵܘܸܐ ܕܐܲܝܢܵܐ ܕܐܲܠܝܼܨ‪:‬‬
‫ܗ̤ܘ ܡܲܚܨܸܦ ܥ ܲܠ ܥܘܼ ݂ܕ ܵܪܢ ܹܗ‪.‬‬
‫ܠܬܲܪܥ ܵܐ‬ ‫‪65.26‬ܐܲܚ̣ܕܹܗ‬
‫ܒܐܲܦܲܝ̈ܗܘܿܢ‪ :‬ܕ ܲܢܒܲܕܸܩ ܕܟ݂ܡܵܐ‬
‫ܗܘ݂ܵܘ‪ .‬ܓܙ ܵܪ ܕܝܼܢܵܐ‬ ‫ܢܩܲܫ̣ܘ ݇‬
‫ܕܐܲܟ݂ܪܸܙ ܝܵܘܢܵܢ‪ :‬ܐܲܡܪܝܼܘ‬
‫ܘܫ̣ܪܵܐܘܼܗܝ‪ .‬ܕ ܲܢܚܵܘܸܐ‬ ‫ܥ ܲܡܹ ܗ ܲ‬
‫ܡܨ̇ܝܵܐ‪ :‬ܬܝܵܒ̣ܘܼܬ݂ܵܐ‬ ‫ܕ ܲܟ݂ܡܵܐ ܲ‬
‫ܠܲܡܪܲܥ ܵܝܘܼ‪ .‬ܘܕ ܲܟ݂ܡܵܐ ܥ ܵܨܹ̇ܐ‬
‫ܬܲܝܵܒ̣ܵܐ‪ :‬ܕܲܒ̣ܚܘܼܨܦ ܵܐ ܢ ܸܣܲ ܒ̣‬
‫ܪ̈ܲܚܡܹ ܐ‪.‬‬
‫ܗܘ݂ܵܐ‬
‫݇‬ ‫ܗܢܵܐ‬
‫ܟܘܼܪ ܵ‬ ‫‪65.27‬‬
‫ܕ ܲܚܛܝܼܬ݂ ܵܐ‪ :‬ܕܨܸܒ̣ܝܵܢܵܐ ܘܠܵܐ‬

‫ܕ ܲܩܛܝܼܪܵܐ‪ .‬ܩܵܠܵܐ ܕܚܝܼܠܵܐ‬
‫ܗܘ݂ܵܐ‪ :‬ܒܐܸܣܟܹ̇ܡܵܐ‬‫݇‬ ‫ܡܕܲܚܸܠ‬
‫‪83‬‬
‫ܐܲܝܟ ݂ ܕܲܒ̣ܣܲ ܝܦ ܵܐ‪ .‬ܕ ܲ‬

‫ܡ ܵܪܚܵܐ‬
‫ܡ̣ܢ ܣܘܼ ܵܪ ݂ܕ ܵܐ‪ :‬ܢܸܬ݂ܐܲܣܸܐ ܡ̣ܢ‬
‫ܣܲ ܟ ݂ܠܘܼܬ݂ܵܐ‪.‬‬
‫ܗܘ݂ܵܐ‬ ‫‪ 65.28‬ܐܵܣ̇ܝܵܐ ܕܐܸܙܲܠ̣ ݇‬
‫ܚܵܘܝܼ‬‫݂‬ ‫ܕܢܲܐܣܸܐ‪ :‬ܣܲ ܝܦ ܵܐ‬
‫ܡܕܝܼܢ݇ܬ ܵܐ‬ ‫ܠܲܟ݂ܪ̈ܝܼܗܹܐ‪.‬‬
‫ܚ̣ܙܵܬܹܗ ܘܐܸܬ݂ܪܲܗܒܲܬ̤‪ :‬ܕܐܲܝܟ ݂‬
‫ܗܘ݂ܵܐ‪ .‬ܟܪ̈ܝܼܗܹܐ‬ ‫ܛܲܒܵܚܵܐ ܩܵܐܹ̇ܡ ݇‬
‫ܡܝܵܐ ܡ̣ܢ ܕܸܚܠܵܐ‪:‬‬ ‫ܪ̈ ܲ‬
‫ܗܛ̣ܘ‬ ‫ܘܲܪ ܸ‬ ‫‪65.29‬ܩܵܡ݂ ܘ‬
‫ܒܲܬ݂ܝܵܒ̣ܘܼܬ݂ ܵܐ‪ .‬ܩܵܠ ܹܗ ܕܝܵܘܢܵܢ‬
‫ܟ ܹܐܒܹ̈ܐ‬ ‫ܣܲ ܝܦ ܵܐ‪:‬‬ ‫ܐܲܝܟ ݂‬
‫ܗܘ݂ܵܐ‪ .‬ܐܵܣ̇ܝܵܐ‬
‫ܕܢܘܼܓ݂ܪܵܐ ܓܵܙ ܲ݁ܪ ݇‬
‫ܫܒ̣ܛ ܹܗ‪ :‬ܛܵܒ̣ ܡ̣ܢ‬ ‫ܗܘ݂ܵܐ ܕܐ݂ܲܝܼ ܲ‬ ‫݇‬
‫ܣܲ ܡܵܐ ܕ ܲܐ݇ܚ ܵܪ̈ܢ ܹܐ‪.‬‬
‫ܫܕܸܠ ܘܡܲܐܣܸܐ‬ ‫‪65.30‬ܐܵܣ̇ܝܵܐ ܡ ܲ‬

‫ܡܲܙܥ ܸܩ‬ ‫ܝܵܘܢܵܢ‬ ‫ܗܘ݂ܵܐ‪:‬‬ ‫݇‬
‫ܗܘ݂ܵܐ‪ .‬ܒܲܟܐܵܬ݂ܵܐ‬ ‫݇‬ ‫ܘܡܲܐܣܸܐ‬
‫ܗܘ݂ܵܐ‬‫݇‬ ‫ܥ ܲܙܝܼܙ ܵܐܝܼܬ݂‪ :‬ܣܵ ܥ ܲܪ‬
‫ܗܢܵܘ ܣܵ ܥܘܿܪܵܐ‬ ‫ܚܲܟ̇ܝܼܡܵܐܝܼܬ݂‪ܵ .‬‬
‫ܣܘܼܥ ܵܪܢ ܹܗ‬ ‫ܕܐ ܲ ݂ܕܚܸܠ̣‪:‬‬
‫ܠܲܟ݂ܪ̈ܝܼܗܲ ܝܗܘܿܢ‪.‬‬
‫ܫܒܹ̇ܩ‬ ‫‪ 65.31‬ܟܪܝܼܗܵܐ ܥ ܲܪܣܹܗ ܵ‬
‫‪84‬‬
‫ܫܒ̣ܛ ܵܐ ܕܪܘܼܓ݂ܙ ܵܐ‬ ‫ܗܘ݂ܵܐ‪ :‬ܕ ܲ‬ ‫݇‬

‫ܗܘ݂ܵܘ‬ ‫ܗܘ݂ܵܐ‪ .‬ܚܠܝܼ̈ܡܹ ܐ ݇‬ ‫ܚܵܙܹ̇ܐ ݇‬
‫ܕ ܲܟ݂ܪ̈ܝܼܗܝܼܢ‪:‬‬ ‫ܓ ܹܝܪ‬
‫ܗܢܵܐ ܕܲܪ̈ܓ݂ܝܼܓ݂ܵܬ݂ܵܐ‪.‬‬
‫ܒܟ݂ܘܼܪ ܵ‬
‫‪65.32‬ܒܪܸܓ̇ܬܹܗ ܟܠܢܵܫ ܟܵܐܹ̇ܐ‬
‫ܗܘܹ̇ܐ‬‫ܗܘ݂ܵܐ‪ :‬ܐܵܣ̇ܝܵܐ ܠܢܲܦ̮ܫܹ ܗ ܵ‬ ‫݇‬
‫ܗܘ݂ܵܐ‪.‬‬ ‫݇‬
‫‪ 65.33‬ܫܵܪܘܼܬ݂ ܵܐ ܕܡܲܠܟܹ̈ܐ‬
‫ܘܲܚܫܵܡܝܼܬ݂ܵܐ‬ ‫ܒܸܛܠܲܬ̤‪:‬‬
‫ܨܡ̣ܘ‬ ‫ܫܢ ܹܐ‪ .‬ܐܸܢ ܥܘܸܠܹ̈ܐ ܵ‬ ‫ܕܪܹ̈ ܵ‬
‫ܡ̣ܢ ܚܲܠܒ̣ܵܐ‪ܲ :‬‬
‫ܡܢ̣ܘܼ ܕܲܦ݂ܩܲ ݂ܕ‬
‫ܒܘܼܣܵ ܡܹ ܗ‪.‬‬
‫‪ 65.34‬ܠܲܒ̣ܥܝܼܪܵܐ ܚ̣ܣܲ ܠܘ ܡ̣ܢ‬
‫ܫܬܹܐ‬ ‫ܡܢ̣ܘܼ ܕܚܲܡܪܵܐ ܵ‬ ‫ܡܝ̈ܵܐ‪ܲ :‬‬ ‫ܲ‬
‫ܗܘ݂ܵܐ‪ .‬ܐܸܢ ܡܲܠܟ ܵܐ ܣܲ ܩܵܐ‬ ‫݇‬
‫ܡܢ̣ܘܼ ܕܢܲܚ̈ܬܹܐ‬ ‫ܗܘ݂ܵܐ‪ܲ :‬‬ ‫ܒܫ̣ ݇‬ ‫ܠ ܸ‬
‫ܗܘ݂ܵܐ‪.‬‬ ‫ܠܵܒܹ݁ܫ ݇‬
‫ܡܐ̈ܬ݂ ܵܐ ܸܐܬ݂ܩܲܕܲܫ̈‪:‬‬
‫‪ 65.35‬ܐܸܢ ܛ ܲ ܵ‬
‫ܡܢ̣ܘܼ ܦܢ̣ܵܐ ܥ ܲܠ ܙܘܼܘܵܓ݂ܵܐ‪ .‬ܐܸܢ‬ ‫ܲ‬
‫ܡܢ̣ܘܼ‬ ‫ܙ ܲܠܝܼ̈ܠ ܹܐ ܐܸܣܬܲ ܲܪܕ݂ܘ‪ܲ :‬‬
‫ܒܓ݂ܘܼܚܟ ܵܐ ܸܐܬ݂ܚܲܫܲܚ‪ .‬ܐܸܢ‬
‫ܗܘ݂ܵܘ‪:‬‬ ‫ܕ ܲܦܨܝܼܚܝܼܢ ܒܵܟ ܹܝܢ ݇‬
‫ܡܢ̣ܘܼ ܫܸ ܥܝܵܐ ܒܵܣܹ̇ܡ ܗܘ݂ܵܐ‪.‬‬ ‫ܠ ܲ‬
‫‪85‬‬
‫‪ 65.36‬ܐܸܢ ܓܲܢܵܒܹ̈ܐ ܐܸܙܕ ܲܕ ܲܩܘ‪:‬‬

‫ܗܘ݂ܵܐ‪.‬‬‫ܡܢ̣ܘܼ ܕܚܲܒ̣ܪܹܗ ܥܵܠܹ̇ܒ̣ ݇‬ ‫ܲ‬
‫ܐܸܢ ܟ ܲܪܟ ݂ ܵܐ ܙܵܥ̣ ܡ̣ܢ ܣܵ ܟ ܹܗ‪:‬‬
‫ܗܘ݂ܵܐ‪.‬‬‫ܡܢ̣ܘܼ ܕܒܲܝܬܹ̇ܗ ܢ̇ܵܛ ܲܪ ݇‬ ‫ܲ‬
‫‪65.37‬ܫܕܸܐ ܕ ܲܗܒ̣ܵܐ ܘܠܵܐ ܐ݇ܢܵܫ‬
‫ܓܵܢܹ̇ܒ̣‪ :‬ܦܬ݂ܝܼܚ ܓܲܙ ܵܐ ܘܠܲܝܬ̇‬
‫ܕ ܲܡܚܲܠ ܸܨ‪ .‬ܚ̣ܣܲ ܠܘ ܫܵܛܲܝ̈ܵܐ‬
‫ܥ ܲܝܢܲܝ̈ܗܘܿܢ‪ :‬ܕܲܒ̣ܢܸܫܹ̈ܐ ܠܵܐ‬
‫ܢܸܬ݂ܒܲܩܘܿܢ‬
‫ܢܸܫܹ̈ܐ‬ ‫ܐܲܣ̈ܝܼ‬ ‫‪65.38‬‬
‫ܫܘܼܦܪ̈ܲܝܗܹܝܢ‪ :‬ܕܚܲܙܵܝܹ̈ܐ ܠܵܐ‬

‫ܘܝ̈‬‫ܗ ܲ‬‫ܡܦ ܵܣܵ ܢ ̣݇‬
‫ܢܸܬ̇ܬܲܩܠܘܼܢ‪̈ .‬‬
‫ܗܕܹܐ‪ :‬ܚܘܼܣ ܵܪܢܵܐ‬ ‫ܓ ܹܝܪ ܕܲܒ̣ ܵ‬
‫ܕܓ݂ܵܘܵܐ ܐܝܼܬ݂ܵܘܗܝ‪.‬‬
‫ܚܲܙܵܝܹ̈ܐ‬ ‫ܕܐܸܢ‬ ‫‪65.39‬‬
‫ܗܢ ܹܝܢ ܠܵܐ‬ ‫ܡܸ ܬ̇ܬܲܩܠܝܼܢ‪ :‬ܐܵܦ ܸ‬

‫ܘܝ̈‬ ‫ܗ ܲ‬‫ܡܸ ܬ݂ܦܲܪ̈ܩܵܢ‪ .‬ܠܵܐ ܥ ܲܟ ܲܪ ̣݇‬
‫ܦܲܐ̈ܝܵܬ݂ ܵܐ‪ :‬ܬܝܵܒ̣ܘܼܬ݂ ܵܐ ܕܲܒ̣ܢܲܝ̈‬
‫ܘܝ̈‬ ‫ܗ ܲ‬
‫̣݇‬ ‫ܡ̈ܦ ܵܣܵ ܢ‬ ‫ܟ ܲܪܟ ݂ ܵܐ‪.‬‬
‫ܕ ܲܚܠܵܦܲܝܗܹܝܢ‪ :‬ܡܸ ܬ݂ܐܲܒ̣ܠܝܼܢ‬
‫ܗܘ݂ܵܘ ܬܲܝܵܒܹ̈ܐ‪ .‬ܐܵܦ ܐܲܣܝܼܘ‬ ‫݇‬
‫ܚ ݂ܕ ܡ̣ܢ ܚܲ ݂ܕ‬ ‫ܘܐܵܦ ܸܐܬ݂ܐܲܣܝܼܘ‪ܲ :‬‬
‫ܒܲܬ݂ܝܵܒ̣ܘܼܬ݂ܵܐ‪.‬‬
‫‪86‬‬
‫ܕ ܲܠܚܲܒ̣ܪܹܗ‬ ‫ܠܲܝܬ̇‬ ‫‪65.40‬‬
‫ܗܘ݂ܵܐ‪ :‬ܕܟ ݂ܠܢܵܫ‬ ‫݇‬ ‫ܡܲܚܛ ܸܐ‬

‫ܗܘ݂ܵܐ‪ .‬ܟܠ‬ ‫ܥܵܘ̣ܠܵܐ ܵܪܕܹܦ ݇‬
‫ܗܘ݂ܵܐ‪:‬‬ ‫ܐ݇ܢܵܫ ܚܲܒ̣ܪܹܗ ܢܵܓ ܹ ݂ܕ ݇‬
‫ܘܲܠܒ̣ܵܥܘܼܬ݂ܵܐ‪.‬‬ ‫ܠܲܨܠܘܿܬ݂ ܵܐ‬
‫ܗܘ݂ܵܐ ܠ ܹܗ ܟܠ ܹܗ‬ ‫݇‬ ‫ܗܘ̤ܵܐ‬
‫ܟ ܲܪܟ ݂ ܵܐ‪ :‬ܚܲ ݂ܕ ܓܘܼܫܡܵܐ ܐܲܝܟ ݂‬
‫ܬܲܝܵܒ̣ܵܐ‪ .‬ܟܠ ܹܗ ܠܟ݂ܠ ܹܗ ܢ̇ܵܛ ܲܪ‬
‫ܗܘ݂ܵܐ‪ :‬ܕܐܲܝܟ ݂ ܩܲ ݂ܕܡܵܐ ܠܵܐ‬ ‫݇‬
‫ܗܘ݂ܵܐ‪.‬‬ ‫ܢܲܣܟܸ̇ܠ ݇‬
‫ܡܠ ܸܦ‬ ‫‪ 65.41‬ܟܠܢܵܫ ܚܲܒ̣ܪܹܗ ܲ‬
‫ܗܘ݂ܵܐ‪ :‬ܕܲܒ̣ܗܲ ܕ ܵܡܹ ܗ ܢ ܸܙܕ ܲܕ ܲܩ‪.‬‬ ‫݇‬
‫ܗܘ݂ܵܐ ܬܲܡܵܢ‪:‬‬ ‫ܨܠ̣ܝܼ ݇‬ ‫ܠܵܐ ܐ݇ܢܵܫ ܲ‬
‫ܕ ܲܠܢܲܦ̮ܫܹ ܗ ܢܲܚܸܐ ܒܲܠܚܘܿܕ݂‪.‬‬
‫ܗܘ݂ܵܘ ܓ ܹܝܪ ܐܲܝܟ ݂‬ ‫ܫܘܹܝܢ ݇‬
‫ܨܠ̣ܝܼ‬
‫ܗܲ ܕܵܡܹ̈ܐ‪ :‬ܕܚܲ ݂ܕ ܥ ܲܠ ܚܲ ݂ܕ ܲ‬
‫ܟܠܢܵܫ‪.‬‬
‫‪ 65.42‬ܟܠ ܹܗ ܟ ܲܪܟ ݂ ܵܐ ܐܸܙܕܲܡܲܢ‪:‬‬
‫ܠܲܚܒ̣ܵܠܵܐ ܐܲܝܟ ݂ ܚܲ ݂ܕ ܓܘܼܫܡܵܐ‪.‬‬
‫ܗܘ݂ܵܘ ܢܲܟ݂ܦܹ̈ܐ‬ ‫ܠܵܐ ܡܨܹܝܢ ݇‬
‫ܕܲܒ̣ܗܘܿܢ‪ :‬ܕܢ ܸܚܘܿܢ ܒܸܠܥ ܵ ݂ܕ‬
‫ܚܲܛܵܝܹ̈ܐ‪ .‬ܕܐܲܝܟ ݂ ܗܲ ܕܵܡܹ̈ܐ‬
‫ܗܘ݂ܵܘ‪ :‬ܛܵܒܹ̈ܐ‬ ‫݇‬ ‫ܐ݇ܣܝܼܪܝܼܢ‬
‫ܘܒ̣ܝܼܫܹ̈ܐ ܫܲܘܝܵܐܝܼܬ݂‪.‬‬
‫‪87‬‬
‫‪65.43‬ܙ ܲܕܝܼܩܲܝ̈ܗܘܿܢ ܒܵܥܹ݁ܝܢ‬

‫ܚܲܛܵܝܹ̈ܐ‬ ‫ܚܠܵܦ‬ ‫ܗܘ݂ܵܘ‪:‬‬ ‫݇‬
‫ܘܚܲܛܵܝܹ̈ܐ‬ ‫ܕܢܸܬ݂ܦܲܪܩܘܼܢ‪.‬‬
‫ܗܘ݂ܵܘ‪ :‬ܥ ܲܠ‬ ‫ܬܘܼܒ̣ ܒܵܥܹ݁ܝܢ ݇‬
‫ܕܢ ܸܫܬܲܡܥܘܼܢ‪.‬‬ ‫ܙ ܲܕܝܼܩܹ̈ܐ‬
‫ܟ ܹܐܢܹ̈ܐ ܕܲܒ̣ܗܘܿܢ ܒܵܥܹ݁ܝܢ‬
‫ܥܵܘ̈ܵܠ ܹܐ‬ ‫ܥ ܲܠ‬ ‫ܗܘ݂ܵܘ‪:‬‬ ‫݇‬
‫ܕܢܸܬ݂ܦܲܨܘܿܢ‪ .‬ܘܥܵܘ̈ܵܠ ܹܐ ܬܘܼܒ̣‬
‫ܗܘ݂ܵܘ‪ :‬ܕ ܲܨܠܘܿܬ݂‬ ‫݇‬ ‫ܒܵܥܹ݁ܝܢ‬
‫ܟ ܹܐܢܹ̈ܐ ܬܸܬ݂ܩܲܒܲܠ‪.‬‬
‫ܘܼܕܹܐ‪:‬‬‫‪ 65.44‬ܒܸܟ݂ܝܵܐ ܦܲܐܝܵܐ ܕܝܲܠ ̈‬

‫ܗܘ݂ܵܐ‪.‬‬ ‫ܠܟ݂ܠ ܹܗ ܟ ܲܪܟ ݂ ܵܐ ܡܒܲܟܸ̇ܐ ݇‬
‫ܫܒ̣ܪܹ̈ܐ ܟ ܲ ݂ܕ ܣܵ ܠܹ̇ܩ‪:‬‬ ‫ܩܵܠܵܐ ܕ ܲ‬
‫ܗܘ݂ܵܐ‪.‬‬ ‫ܠܸܒܵܐ ܘܪ̈ܲܚܡܹ ܐ ܵ‬
‫ܗܦܹ̇ܟ ݂ ݇‬
‫ܒܩܸܛܡܵܐ‬ ‫‪65.45‬ܣܵ ܒܹ̈ܐ‬

‫ܡܠܝܼ̈ܓ݂ܵܢ‬ ‫ܐܸܬ݂ܦܲܠܦܲܠܘ‪:‬‬
‫ܫ ݂ܕ̈ܝܵܢ ܣܵ ܒ̣̈ܵܬ݂ ܵܐ‪ܸ .‬‬
‫ܚܘܵ ܵܪ̈ܬ݂ܵܐ‬ ‫ܘ ܲ‬
‫ܕܐܝܼܩܵܪܵܐ‪ :‬ܚܲܫܵܐ ܘܨܲܥܪܵܐ‬
‫ܐܸܬ݂̈ܥ ܲܛ ܲܦ‪ .‬ܥܠܲܝ̈ܡܹ ܐ ܕܲܚ̣ܙ ܵܘ‬
‫ܣܵ ܒܲܝ̈ܗܘܿܢ‪ :‬ܝܲܬ̇ܝܼܪ ܐܲܝܠܸܠ̣ܘ‬
‫ܒܲܓ݂ܥܵܬ݂ܵܐ‪.‬‬
‫‪88‬‬
‫ܒܲܟ̇ܝܼܘ‬ ‫ܣܵ ܒܹ̈ܐ‬ ‫‪65.46‬‬
‫ܠܲܥܠܲܝܡܹ̈ܐ‪ :‬ܚܘܼܛܪܹ̈ܐ ܛܵܒܹ̈ܐ‬

‫ܐܲܝܠܸܠ̣ܘ‬ ‫ܕܣܲ ܝܒ̇ܘܼܬ݂ ܵܐ‪.‬‬
‫ܡܸ ܬ݂ܩܲܒ̣ܪܝܼܢ‪:‬‬ ‫ܕܐܲܟܲܚ݇ ݂ܕ‬
‫ܩܵܒ̣ܘܿܪܹ̈ܐ ܘܡܸ ܬ݂ܩܲܒ̣ ܵܪ̈ܢ ܹܐ‪.‬‬
‫ܕܢܲܟ݂̈ܦܹܐ‬ ‫‪65.47‬ܪܹ̈ܫܹ ܐ‬
‫ܘܼ ݂ܕܚܵܬ݂ܵܐ‬
‫ܘܢܲܟ݂̈ܦܵܬ݂ ܵܐ‪ :‬ܩ̣ܢܵܘ ܩ ̈‬
‫ܸܐܡܵܐ‬ ‫ܡܬ̤‬‫ܒܲܨܠܘܿܬ݂ ܵܐ‪ .‬ܩܵ ܲ‬
‫ܒܲܡܨܲܥܬ݂ ܵܐ‪ :‬ܘܲܟ ݂ܪܝܼܟ݂ܝܼܢ ܠܵܗ̇‬
‫ܒܝ̈ܗ̇‪ .‬ܟ ܲ ݂ܕ ܡܸ ܬ̇ܬܲܠ ܹܝܢ‬ ‫ܚܲܒ̇ܝܼ ܹ‬
‫ܕܲܬ݂ܦܲܨܸܐ‬ ‫ܒܲܫܦܘܿܠܹܝ̈ܗ̇‪:‬‬
‫ܐ݇ܢܘܿܢ ܡ̣ܢ ܡܵܘܬ ܵܐ‪.‬‬
‫‪ 65.48‬ܡ̣ܢ ܩܵܠ ܙ ܵܘܥ ܵܐ ܛܵܦܹ̇ܣ‬
‫ܗܘ݂ܵܐ‪ :‬ܝܲܠܘܼ ݂ܕ ܵܐ ܒܥܘܼܒܵܐ‬ ‫݇‬
‫ܘܒ̣ܓ݂ܵܘ ܟ ܸܢܦ ܵܐ‬ ‫ܲ‬ ‫ܕܐܸܡܹ ܗ‪.‬‬
‫ܥܘܸܠܵܐ‬ ‫ܕܡܲܝܢܲܩܬܹܗ‪:‬‬
‫ܒܪܘܼܓ݂ܙ ܵܐ ܛܵܫܹ̇ܐ ݇‬
‫ܡܢܹ̇ܝܢ‬ ‫‪65.49‬ܢ ܸܓ݂ܗܲ ܬ̤ ܚܸܫܟܲܬ̤ ܵ‬
‫ܡܬ݂ ܵܐ ܕ ܲܓ݂ܙ ܲܪ‬‫ܗܘ݂ܵܘ‪ :‬ܝܵܘ̈ ܵ‬ ‫݇‬
‫ܝܵܘܢܵܢ‪ .‬ܟܠ ܐ݇ܢܵܫ ܚܵܫܹ̇ܒ̣‬
‫ܡܬ݂ ܵܐ‪ :‬ܐܵܦ ܕ ܲܢܦܲܩ̣ܘ‬ ‫ܝܵܘ̈ ܵ‬
‫ܘ ݂ܕܩܲܝܵܡܝܼܢ‪ .‬ܡܵܐ ܕܲܢ̣ܦܲܩ‬ ‫ܲ‬
‫ܝܵܘܡܵܐ ܐܲܝܠܸܠ̣ܘ‪ :‬ܕܐܸܬ݂ܒܲܨܲܪ‬
‫‪89‬‬
‫ܚܝܲܝ̈ܗܘܿܢ‪ .‬ܥ ܲܡܹ ܗ‬ ‫ܲ‬ ‫ܡ̣ܢ‬

‫ܗܘ݂ܵܐ‪:‬‬‫݇‬ ‫ܕܝܵܘܡܵܐ ܕܢܵܦܹܩ‬
‫ܗܘ݂ܵܬ݂‪.‬‬ ‫ܡܬ݂ ܢܲܦ̮ܫܵܐ ܢܵܦ̇ܩܵܐ ݇‬
‫ܟ ܹܐ ܲ‬
‫ܫܐܸܠ̣ܘ ܒܲܒ̣ܟ݂ܵܬ݂ܵܐ‪:‬‬ ‫‪65.50‬ܒ̈ܢܲܝܵܐ ܲ‬

‫ܒܕܸܡܥܲܝ̈ܗܘܿܢ‬
‫ܠܐܲܒ̣ܵܗܲ ܝ̈ܗܘܿܢ‪ .‬ܕܐܸܫܬܲܥ ܵܘ‬
‫ܕ ܲܟ݂ܡܵܐ‬ ‫ܐܲܒ̣ܵܗܲ ܝ̈ܢ‪:‬‬ ‫ܠܲܢ‬
‫ܩܝܵܡܝܼܢ‪ .‬ܡ̣ܢ‬ ‫ܲ‬ ‫ܝܵܘܡ̈ܝܼܢ‬
‫ܗܘ̇‬ ‫ܡܬ݂ ܵܐ ܕ ܲܓ݂ܙ ܲܪ ܠܲܢ‪ܵ :‬‬ ‫ܝܵܘ̈ ܵ‬
‫ܟ ܵܪܘܿܙ ܵܐ ܥܸܒ̣ ܵܪܝܵܐ‪ .‬ܘܐܲܝ ݂ܕ ܵܐ‬
‫ܗܝܼ ܫܵܥܬ݂ ܵܐ ܕ ܲܪܫܲܡ ܠܲܢ‪:‬‬ ‫݇‬
‫ܚܲܝܲܬ݂‬ ‫ܢ ܸܚܘܿܬ݂‬ ‫ܕܒ̣ܵܗ̇‬
‫ܠܲܫܝܘܿܠ‪ .‬ܘܐܲܝܢܵܘ ܟ ܲܝ‬
‫ܝܵܘܡܵܐ ܕܒܹܗ ܗ̤ܘ‪ :‬ܡܸ ܬ݂ܚܲܒܲܠ‬
‫ܟ ܲܪܟ ݂ ܵܐ ܦܲܐܝܵܐ‪ .‬ܘܐܲܝܢܵܘ‬
‫ܥ ܸܕܵܢܵܐ ܕܒܹܗ ܗ̤ܘ‪ :‬ܐܲܚ̣ܕܝܼܢ‬
‫ܠܟ ݂ܠܲܢ ܨܵܘ ܵܪ̈ܢ ܹܐ‪ .‬ܘܐܲܝܢܵܘ‬
‫ܬܒܹܝܠ‪ :‬ܦ ܵ ܲܪܚ̇‬ ‫ܝܵܘܡܵܐ ܕܲܒ̣ ܹ‬
‫ܒ̇ܗ ܕܐܲܒ̣ܕܵܢܲܢ‪ .‬ܘܥܵܒ̣ܪܝܼܢ‬ ‫ܛܸ ܹ‬
‫ܚܲܙܵܝܹ̈ܐ ܘܚܵܙܹ̇ܝܢ‪ :‬ܟ ܲܪܟ ݂ ܵܐ‬
‫ܡܪ̈ܵܘܗܝ‪.‬‬
‫ܕ ܲܗܦ݂ܝܼܟ ݂ ܥ ܲܠ ܵ‬
‫ܫܡܲܥܘ‬
‫ܕܲ ݂‬ ‫‪65.51‬ܐܲܒ̣ܵܗܹ̈ܐ‬
‫‪90‬‬
‫ܦܘܼܡܵܐ‬ ‫ܡ̣ܢ‬ ‫ܗܠ ܹܝܢ‪:‬‬‫ܵ‬

‫ܕܝܲܠܘܼܕܲܝ̈ܗܘܿܢ‪ .‬ܕܸܡܥܲܝ̈ܗܘܿܢ‬
‫ܫܕ݂ܘ‬ ‫ܡܲܪܝܼܪܵܐܝܼܬ݂‪ :‬ܪܬܲܚ̣ܘ ܘܐܸ ܲ‬
‫ܘܫ̣ܚܲܠ̈‬ ‫ܫܒ̣ܪ̈ܲܝܗܘܿܢ‪ܲ .‬‬ ‫ܥ ܲܠ ܲ‬
‫ܫܬ݂ ܵܐ‪ :‬ܕܐܵܡ̇ܘܿܪܹ̈ܐ‬
‫ܐܲܟܲܚ݇ ݂ܕ ܢܲܦ̮̈ ܵ‬
‫ܘ ݂ܕܫܵܡܘܿܥܹ̈ܐ‪.‬‬ ‫ܲ‬
‫ܗܘ݂ܵܘ‬ ‫‪ 65.52‬ܘܠܵܐ ܐܸܫܟ ܲܚܘ ݇‬

‫ܒܲܚܢܲܓ݂ܬ݂ܵܐ‬ ‫ܐܲܒ̣ܵܗܹ̈ܐ‪:‬‬
‫ܗܘ݂ܵܬ݂‬ ‫ܠܲܡܡܲܠܵܠܘܼ‪ .‬ܕ݂ܲܟ ܲܪܬܹܗ ݇‬
‫ܟ ܲܪܝܘܼܬ݂ ܵܐ‪ :‬ܠܲܫܒ̣ܝܼܠܵܐ ܫܲܦܝܵܐ‬
‫ܕܡܸ ܠܹ̈ܐ‪ .‬ܘܐܸܬܟ ܲܠܝܲܬ̤ ܠܵܗ̇‬
‫ܒܲܒ̣ܟ݂ܵܬ݂ܵܐ‬ ‫ܡܸ ܠܲܬ݂ܗܘܿܢ‪:‬‬
‫ܕܚܲܒ̇ܝܼܒܲܝ̈ܗܘܿܢ‪.‬‬
‫‪ 65.53‬ܕܠܵܐ ܕܹܝܢ ܢܲܣܓ̇ܘܼܢ‬
‫ܫܢܵܩܘܼ‬ ‫ܠܲܡ ܲ‬ ‫ܐܲܒ̣ܵܗܹ̈ܐ‪:‬‬
‫ܠܲܒ̣ܢܲܝ̈ܗܘܿܢ‪ .‬ܕܡ̣ܢ ܩ ݂ܕ ܵܡ‬
‫ܕ ܲܦܣܝܼܩ‪:‬‬ ‫ܝܵܘܡܵܐ‬ ‫ܗܘ̇‬‫ܵ‬
‫ܢܡܘܼܬ݂ܘܼܢ ܠܗܘܿܢ ܡ̣ܢ‬
‫ܟ ܲܪܝܘܼܬ݂ ܵܐ‪ .‬ܬܟ ݂ܲܘ ܐܲܒ̣ܵܗܹ̈ܐ‬
‫ܘܥ̣ܨܵܘ‬ ‫ܲ‬ ‫ܕܸܡܥܲܝ̈ܗܘܿܢ‪:‬‬
‫ܪ̈ܲܚܡܲܝܗܘܿܢ‪.‬‬ ‫ܘܐܲܠܲܨ̣ܘ‬
‫ܚܟ̇ܝܼܡܵܐܝܼܬ݂‪:‬‬‫ܲ‬ ‫ܕ ܲܢܒܲܝܐܘܼܢ‬
‫ܫܒ̣ܪܘܼܬ݂ ܵܐ ܥ ܲܠ ܫܘܼܐܵܠܵܗ̇‪.‬‬ ‫ܠ ܲ‬
‫‪91‬‬
‫ܗܘ݂ܵܘ ܓ ܹܝܪ‬‫‪ 65.54‬ܕܵܚ̇ܠܝܼܢ ݇‬

‫ܐܲܒ̣ܵܗܹ̈ܐ‪ :‬ܕܢ ܸܓ݂ܠܘܿܢ ܫ ܵܪܪܵܐ‬
‫ܠܲܒ̣ܢܲܝ̈ܗܘܿܢ‪ .‬ܕܲܩ̣ܪܸܒ̣ ܠ ܹܐ‬
‫ܐܲܝܟ ݂‬ ‫ܘܡ̣ܛ ܵܐ‪:‬‬‫ܲ‬ ‫ܝܵܘܡܵܐ‬
‫ܦܸܬ݂ܓ݂ܵܡܹ ܗ ܕ ܲܢܒ̣ܝܼܵܐ‪.‬‬
‫ܗܘ݂ܵܘ‬‫ܫܩܲܠܘ ݇‬ ‫̣‬ ‫ܗܕܹܐ‬‫‪ܵ 65.55‬‬
‫ܗܘ݂ܵܘ‬ ‫ܒܲܒ̣ܟ݂ܵܬ݂ ܵܐ‪ :‬ܕܢ ܹܐܡܪܘܼܢ ݇‬
‫ܠܚܲܒ̇ܝܼܒܲܝ̈ܗܘܿܢ‪.‬‬
‫ܗܘ݂ ܘܒܲܣܝܼܡ ܐܲܠܵܗܵܐ‪:‬‬ ‫ܕܛܵܒ̣ ݇‬
‫ܨܲܠܡܹ̈ܐ‬ ‫ܡܚܲܒܸ̇ܠ‬ ‫ܘܠܵܐ‬
‫ܕܨܵܐܲܪ‬ ‫ܨܲܝܵܪܵܐ‬ ‫ܕ ܲܥ݂ܒܲܕ݂‪.‬‬
‫ܠ ܹܗ‬ ‫ܢ̇ܵܛ ܲܪ‬ ‫ܨܲܠܡܵܐ‪:‬‬
‫ܗܟ ܹܝܠ‬ ‫ܒܲܙܗܝܼܪܘܼܬ݂ ܵܐ‪ .‬ܟܡܵܐ ܵ‬
‫ܚܝܵܐ‬‫ܢ̇ܵܛ ܲܪ ܛܵܒ̣ܵܐ‪ :‬ܨܲܠܡܹ ܗ ܲ‬
‫ܘܲܡܠܝܼܠܵܐ‪.‬‬
‫‪ 65.56‬ܠܵܐ ܟ ܲܪܟ ݂ ܵܐ ܒܢܲܝ̈ܢ‬

‫ܡܸ ܬ݂ܚܲܒܲܠ‪ :‬ܐܵܦܠܵܐ ܡ ݂ܕܝܼܢ݇ܬܲܢ‬
‫ܡܸ ܬ݂ܗܲ ܦܟ ܵܐ‪.‬ܒܝܲܕ ܠܘܼܚܵܡܹ ܐ‬
‫ܠܲܢ‬ ‫ܩܵܪܹܐ‬ ‫ܕܐܲܒ݂ܕܵܢܵܐ‪.‬‬
‫ܘܒ݂ܝܲܕ ܪܘܼܓ݂ܙ ܵܐ‬‫ܠܲܬ݂ܝܵܒܘܿܬ݂ ܵܐ‪ܲ .‬‬
‫ܐܲܙܝܼܙ ܵܐ‪ .‬ܡܲܦܢ ܸܐ ܠܲܢ ܨܹܝܕ‬
‫ܕ ܲܟ ݂ܝܘܼܬ݂ܵܐ‪.‬‬
‫‪92‬‬
‫‪ .65.57‬ܐܲܢ݇ܬ̇ܘܿܢ ܒܢܲܝ̈ܵܐ‬
‫ܚܲܒܝܼܒ݂ܵܐ܇ ܟܡܵܐ ܙܲܒ݂ܢܝܼܢ‬
‫ܒܠܲܥܬ̇ܘܿܢ‬
‫ܡܸ ܢܲܢ‪.‬ܘܐܸܬ݂ܢܲܓܲܕܬ̇ܘܿܢ‬
‫ܕܐܲܣܟ ܸܠܬ̇ܘܿܢ܇‬
‫ܘܐܸܬ݂ܚܲܟ ܲܡܬ̇ܘܿܢ‬
‫ܗܘܵܐ‬ ‫݇‬ ‫ܕܲܒ݂ܠܲܥܬ̇ܘܿܢ‪ .‬ܕܠܵܐ‬
‫ܒܪܘܼܓܙ ܵܐ ܐܸܫܬܲܩܲܠ܇ ܗܵܘ‬
‫ܫܒ݂ܛ ܵܐ ܠܲܡܚܲܒܵܠܘܼ‪.‬‬‫ܲ‬
‫ܡܸ ܛܠ‬ ‫ܪܕ ܲܝܢܲܢ‬ ‫‪65.58‬‬
‫ܘܲܚܕܝܼܢ‬ ‫ܕܐܲܣܟ ܸܠܬ̇ܘܿܢ܇‬

‫ܡܸ ܛܠ ܕܐܸܬ݂ܪܕܝܼܬ̇ܘܿܢ‪ .‬ܘܐܵܦ‬
‫ܐܲܢ݇ܬ̇ܘܿܢ ܐܸܫܬ ܵܘܕ ܲܥܬ̇ܘܿܢ܇‬
‫ܕܲܒ݂ܚܘܼܒܵܐ ܐܸܬ݂ܠܲܚܲܡܢܲܢ‪.‬‬
‫ܐܲܢ݇ܬ̇ܘܿܢ‬ ‫ܐܵܦ‬ ‫‪65.59‬‬
‫ܕܲܒ݂ܪ̈ܲܚܡܹ ܐ‬ ‫ܐܸܬ݂ܒܲܝܲܬ̇ܘܿܢ܇‬
‫ܐܸܬ݂ܢܲܓܲܕܬ̇ܘܿܢ‪ .‬ܒܡܲܪܕܘܼܬ݂ܵܐ‬
‫ܝܵܪ̈ܘܿܬܹܐ‬ ‫ܐܸܬ݂ܥ ܲܕ ܵܪܬ̇ܘܿܢ܇‬
‫ܡܸ ܢܵܗ̇ ܗ̤ܘܲܝܬܘܿܢ ‪.‬‬
‫ܟ ܲܪܝܘܼܬ̇ ܵܐ‬ ‫ܗܵܝ‬ ‫‪65.60‬‬
‫ܕܢ ܸܓܕܲܝ̈ܟܘܿܢ܇ ܗܘ̤ܵܬ݂ ܠܵܗ̇‬

‫ܡܲܠܝܲܬ݂ ܚܲܕܘ̈ܵܬ݂ܵܐ‪ .‬ܐܵܦ ܗ̤ܘ‬
‫ܫܒ݂ܛܲܝ̈ܟܘܿܢ܇ ܗܘ̤ܵܐ‬ ‫ܚܲܫܵܐ ܕ ܲ‬
‫‪93‬‬
‫ܠ ܹܗ ܓܲܙ ܵܐ ܕܥܘܼܕ ܵܪ̈ܢ ܹܐ‪.‬‬

‫ܗܘܵܬ݂‬ ‫݇‬ ‫ܘܐܸܬ݂ܗܲ ܦܟܲܬ̤‬
‫ܥܵܩܲܬ݂ܟܘܿܢ܇ ܘܗܘ̤ܵܬ݂ ܟܠܵܗ̇‬
‫ܒܘܼܣܵ ܡܵܐ‪.‬‬
‫ܗܟ ܹܝܠ‬ ‫ܵ‬ ‫ܝܼܠܲܦܘ‬ ‫‪65.61‬‬
‫ܚܲܒܝܼܒܲܝ̈ܢ ܇ ܡܼ ܢ ܢ ܸܣܝܵܢܵܐ‬
‫ܕܢ ܸܓܕܲܝ̈ܟܘܿܢ‪.‬ܘܐܸܫܬ ܵܘܕ ܲܥܘ‬
‫ܫܒ݂ܛ ܵܐ܇ ܚܲܟܝܼܡܵܐ‬ ‫ܐܵܦ ܡܼ ܢ ܲ‬
‫ܕܐܲܒ݂ܵܗܲ ܝ̈ܟܘܿܢ‪ .‬ܕ ܲܠܥܘܼܕ ܵܪܢܹܲ‬
‫ܵܪܕܹܐ ܠܲܢ܇ ܗܵܘ ܐܲܒ݂ܵܐ‬
‫ܕ ܲܡܚܲܟ ܸܡ ܠܲܢ‪.‬‬
‫ܫܒ݂ܛ ܹܗ ܒܪܘܼܓ݂ܙ ܵܐ‬ ‫‪ܲ 65.62‬‬
‫ܐܸܫܬܲܩܲܠ܇ ܕ ܲܢܕܲܚܸܠ ܐܵܦ‬
‫ܕ ܲܢܚܲܟ ܸܡ‪ .‬ܐܲܝܟ ܼ ܕ ܲܚܢܲܢ ܓ ܹܝܪ‬
‫ܗ̈ܐ܇ ܠܟ݂ܘܿܢ ܒܲܟ ݂ܐܵܬ݂ܵܐ‬ ‫ܐܲܒ݂ ܵ ܹ‬
‫ܕܢ ܸܪܕܹܝܟ݂ܘܿܢ‬ ‫ܵܪܕܹܝܢܲܢ‪.‬‬
‫ܘܲܕܢ ܸܩܢ ܹܝܟ݂ܘܿܢ܇ ܕܢܲܚܸܫܟ݂ܘܿܢ‬
‫ܗܘ̇‬ ‫ܘܕ ܲܢܥ ܲܕ ܲܪܟ݂ܘܿܢ‪ .‬ܘܐܵܦ ܵ‬
‫ܛܵܒ݂ܵܐ ܘܒܲܣܝܼܡܵܐ܇ ܒܲܟܐܵܬܹܗ‬
‫ܘܒ݂ܛ ܲܝܒ̇ܘܼܬܹܗ‬‫ܗ̤ܘ ܵܪܕܹܐ ܠܲܢ‪ܲ .‬‬
‫ܘܓܲܙ ܵܐ‬ ‫ܠܲܢ܇‬ ‫ܦܵܪܹܩ‬
‫ܕܪ̈ܲܚܡܵܘܗܝ ܡܲܫܦܲܥ ܠܲܢ‪.‬‬
‫ܚܘܼܒܹܗ‬ ‫ܫܒ݂ܛ ܹܗ‬
‫ܒ ܲ‬ ‫‪65.63‬‬
‫‪94‬‬
‫ܡܵܘܕ ܲܥ ܠܲܢ܇ ܒܢ ܸܓܕܹܗ ܓܲܙܹܗ‬

‫ܗܕܹܐ ܠܟ݂ܘܿܢ‬‫ܦܵܬܲܚ ܠܲܢ‪ .‬ܐܸܢ ܵ‬
‫ܫܲܪܝܼܪܵܐ܇ ܕܡܼ ܢ ܚܘܼܒܵܐ‬
‫ܠܟ݂ܘܿܢ ܢܲܓܸܕܢܲܢ‪ .‬ܐܲܝܟ ܲܢ‬
‫ܢ ܸܣܒܲܪ ܕܐܲܠܵܗܵܐ܇ ܠܵܘ ܡܼ ܢ‬
‫ܗܕܹܐ‬‫ܵ‬ ‫ܚܘܼܒܵܐ ܵܪܕܹܐ ܠܲܢ‪.‬‬
‫ܡܲܪܕܘܼܬ݂ܵܐ ܕܝܼܠܲܢ܇‬
‫‪ 65.64‬ܬܸܗܘܸܐ ܠܟ݂ܘܿܢ ܐܲܝܟ ܼ‬
‫ܡܲܚܙܝܼܬ݂ ܵܐ‪ .‬ܕܬܸܚܙܘܿܢ ܒܵܗ̇‬
‫ܠܗܵܝ ܡܲܪܕܘܼܬ݂ ܵܐ܇ ܕ ܲܚܢܵܢܵܐ‬
‫ܠܵܐ‬ ‫ܘܲܕܛ ܲܝܒܘܿܬ݂ ܵܐ‪.‬‬
‫ܚܲܒܝܼܒܲܝ̈ܢ܇‬ ‫ܣܵ ܦܩܝܼܢܲܢ‬
‫ܗܢܵܐ ܟܠ ܹܗ ܢܲܚܸܒܟܘܿܢ‪.‬‬ ‫ܕ ܵ‬
‫ܐܲܟܡܵܐ ܕ ܵܪܚܹܡ ܐܲܠܵܗܵܐ܇‬
‫ܠܲܒ݂ܢܲܝ̈ܢܵܫܵܐ ܒܲܚܢܵܢ ܹܗ‪.‬‬
‫ܗܘܼ ܚܘܼܒܲܢ‬ ‫݇‬ ‫‪ 65.65‬ܙܥܘܿܪ‬
‫ܗܘ̇‬ ‫ܵ‬ ‫ܡܼ ܢ‬ ‫ܨܹܐܕ ܲܝܟ̇ܘܿܢ܇‬
‫ܚܘܼܒܹܗ ܕ ܲܠܘܵܬܲܢ‪ .‬ܘܟ ܲܕ ܛܵܒ݂‬
‫ܗܝܼ‬ ‫ܲܪܒܵܐ ܡܲܪܕܘܼܬܹܗ܇ ܲܪܒܵܐ ݇‬
‫ܛ ܲܝܒ̇ܘܼܬܹܗ‪.‬‬ ‫ܡܸ ܢܵܗ̇‬
‫ܓ ܹܝܪ‬ ‫ܒܡܲܪܕܘܼܬܹܗ‬
‫ܬܝܵܒ݂ܘܼܬ݂ܵܐ‬ ‫ܗܒܵܐ܇‬ ‫ܡܸ ܬ݂ܝܲ ݇‬
‫ܠܲܒ݂ܢܲܝܢܵܫܵܐ‪.‬‬
‫‪95‬‬
‫ܟܡܝܼܪܹ̈ܐ‬ ‫ܒܢܲܝ̈ܵܐ‬ 65.66
‫ܐܸܬ݂ܒܲܝܲܐܘ܇ ܘܫܲܠܵܘ ܩܲܠܝܼܠ‬

‫ ܙ ܵܘܥ ܵܐ ܡܸ ܢܲܢ‬.‫ܕܸܡܥ ܲܝܟ̇ܘܿܢ‬
‫ܫܠ ܹܐ ܠ ܹܗ܇ ܘܪܘܼܓܙ ܵܐ ܡܸ ܢܲܢ‬ ܵ
‫ ܟ ܲܪܟ ݂ ܵܐ ܒܲܥܓܲܠ‬.‫ܥܵܒܲܪ ܠ ܹܗ‬
‫ܡܸ ܬ݂ܒܲܝܲܐ܇ ܡܕܝܼܢ݇ܬ݂ ܵܐ ܒܲܥܓܲܠ‬
‫ ܘܚܵܕܹܐ ܪܵܕܘܿܝܵܐ‬.‫ܡܸ ܬ݂ܦܲܨܚܵܐ‬
‫ܕܚܵܙܹܐ܇ ܕܲܒ݂ܢܲܝ̈ܵܐ ܪ̈ܕܲܝܵܐ‬
.‫ܗ̤ܘܲܝܬ̇ܘܿܢ‬
CHAPTER THREE
Spiritual Theology in the Māwtḇā’
Introduction
Even though Spiritual theology did not emerge as a distinct and well defined
branch of sacred doctrine until the eighteenth century, Syriac fathers had defined all the
ingredients of a spiritual life systematically through their writings. For Syriac writers,
spiritual life is, as St. Paul says in Acts 24:16, toiling continually to have a clear
conscience before God and before man72. He frequently draws the comparison between
the practices of the Christian life and athletic exercises in the expectation of Second
coming of Jesus Christ (1 Cor. 9:24-27; Phil. 3:13-14; 2 Tim. 4:28). This is the core
thought of oriental spiritual ideology. In the rogation of the Ninevites we don’t find
much elements of dogmatic theology which deals with revealed mysteries, the Blessed
Trinity, the Incarnation, the Redemption, the Holy Eucharist and the other sacraments,
and the future life with compartmentalization. Rather we find moral theology which
72
GEORGE A. KIRAZ, ed., Syriac- English New Testament – the Traditional Syriac Peshitta Text and the
Antioch Bible Engllish Translation., Gorgias Press, 2020, 575.
96
treats human acts, of revealed precepts and counsels, of grace, of the Christian virtues,
both theological and moral, and of the gifts of the Holy Spirit, built up on the history of
salvation in order to make a strong bond to the fellow beings which leads to the same
bond with God. Thus a thorough reading of the prayers and hymns of rogation of
Ninevites can lead one to reach on the definition of spiritual theology as follows:
Spiritual theology is that part of theology that proceeds from the truths of
divine revelation and the religious experience of individual persons, exercise of its
outcome causes to obtain perfect reconciliation with every living being in the world
which leads to the perfect reconciliation with God.
This chapter focuses on the first māwtḇā’ in Tuesday of the rogation in which I
have chosen ‘onyāṯē’, nēmār and qeryānā’ for the analysis. Redactor of Hudra had
directly taken a hymn no. 23 from Gevarghese Warda 73 which was included in the first
māwtḇā’ of Tuesday Rogation under nēmār. We can see very few changes in the order
of stanzas and in words. This was because of the reason that the redactor of Hudra
might have depended Bagdad manuscript as mentioned by Pritula. The redactor had also
taken a part from the homily of Mar Aprem 74 and included it as qeryānā’, again with
few changes. In this chapter my analysis would substantiate that Syriac spiritual
theology originating from māwtḇā’ is eminently speculative and remarkably practical 75
that teaches to attain the perfection of the Christian life and the means to attain it
through a Christ centered life, in which reconciliation with God, fellow beings and
nature are emphasized.
1. Theme Exploration of nēmār

The Scriptures present God as transcendent and immanent from the beginning
till the ultimate end. But the primary witness of Scripture is that God has intervened in
human history to fulfill in humankind the designs of his providence. Therefore, we
73
ANTON PRITULA, The Warda: An East Syriac Hymnological Collection- Study And Critical Edition,
Wiesbaden, 2015, 265.
74
EPHREM , Des Heiligen Ephraem Des Syrers Sermones II, ed. and trans., Edmund Beck, CSCO 311,
Scri. Syri 134, Louvain, 1970, 1-8.
75
JORDAN AUMANN, Spiritual Theology, London, 1984, 29.
97
study the divine mysteries revealed by God to know not only what they are in
themselves but also what they are for us. Revealing to us our high destiny, the
Scriptures answer our innate desire to rise from a fallen condition in order to experience
the divine. The fundamental message that comes to us in the gradual revelation of the
Old Testament is that God loves us and asks our response through faith and obedience.
Then, in the New Testament, God's covenant with Abraham culminates in Christ, who
is the "last revelation" and the source and model of our life in God76.
All Christians should strive for the perfection of their spiritual life, in
accordance with the teaching of Scripture: You therefore, must be perfect, as you’re
heavenly Father is perfect (Mt 5:48), To all ... who are called to be saints (Rom 1:7), It
is God's will that you grow in holiness (1 Thess 4:3). The perfection of the spiritual life
likewise follows from the very nature of life itself, since every living thing naturally
seeks and tends to its perfection. Thus, St. Paul admonishes the Ephesians to strive to
"form that perfect man who is Christ come to full stature" (Eph 4:13).
To show the growth in the spiritual life, Warda retells the story of the OT (Jon
1, 2) in a Christian way which we see under nēmār. Jonah, the Prophet, is dissatisfied
with his calling of God. God's command to preach to Nineveh is so unacceptable that
Jonah takes a ship to another direction in an attempt to escape from God. A fierce storm
threatens his life and the lives of the sailors who were with him. Sailors throw Jonah
overboard, on his request and the raging storm ceases. Jonah is rescued by a great fish
that conveys him, full of thanksgiving, back to land. Given a second chance Jonah goes
to Nineveh. According to the hymn Jonah is the representative of a Christian faithful
who shall be saved from his or her sin if repents.
1.1. Jonah in the Hymn-23: In Bible and Tradition

Jonah belongs to a period that had already become the stuff of legend 77. But it
was not so for Syriac Fathers. So I would like to find the answers for two question: 1.
why did Warda take only two chapters for his hymn? 2. From where did he get the
76
JORDAN AUMANN, Spiritual Theology, London, 1984, 27.
77
RAYMOND E, et al, The New Jerome Biblical Commentary, Bangalore, 2009, 580.
98
information that Jonah was “Widow’s son” which he quoted in stanza two? Even
though OT has dedicated four chapters to describe the story of Jonah, Jewish interaction
with the Book of Jonah is different. According to OT, Jonah was a prophet who
ministered under the evil king, Jeroboam (2 Kings 14:23-27). No other details other
than this were provided in OT. But when we analyze the hymn we have to find the
above mentioned answers. The answer for the first question is found as follows:
The Jewish historian Josephus offers an abbreviated version of Jonah in his Ant. 9.206–
214, featuring only Chapters 1–2. He treats the biblical text as a historical record and
downplays God’s active role in the narrative, together with all its miraculous aspects. In
his hands, the Book of Jonah is turned into a narrative about Jonah’s disobedience and his
later prayer to God. Nineveh and its repentance lose all significance, presumably because
Josephus and his intended audience knew about its destruction in 612 BC by, among
others, Neo-Babylonian and Median forces78.
Theodoret of Cyrus, an influential theologian of the School of Antioch, biblical

commentator and Bishop of Cyrus of fifth century, constitutes a special case concerning
witnessing in Christian literature. In his commentary on the book of Jonah, he also
closes his text combining the prophetic mission of Jonah with God’s providence and
omnipotence. For this reason, he makes reference to the Divine Economy, which
intervenes in the natural course of events79.
As far as the second question is concerned we get following details. This

tradition is attested in both Christian and Jewish sources. In his commentary on the
book of Jonah, Jerome acknowledges this tradition about Jonah being the widow’s son,
and attributes it to “the Hebrews”. The identification of Jonah as the widow’s son is also
found in three rabbinic Jewish works, as well as the Jewish midrashic work Pirke de
Rabbi Eliezer80.
78
TIEMEYER, LENA-SOFIA, Jonah Through The Centuries, USA, 1969, 2.
79
BRUCE BECK - CHRISTOS ARABATZIS, “Intertextuality and Reception History in the story of Jonah and
Elijah in the Lives of the Prophets The Tradition of Jonah as the Widow’s Son”, International Symposium
on Christian Apocryphal Literature, Thessaloniki, 2014, 19.
80
BRUCE BECK - CHRISTOS ARABATZIS, “Intertextuality”, 2.
99
Rabbinical and Mediaeval Jewish Interpretations There are ample references to the Book
of Jonah in various Midrashim compendiums (e.g. Genesis Rabbah, Pesikta de-Rab
Kahana). One dominant trend in rabbinical interpretation is to flesh out the Jonah
narrative with details of the prophet’s background. Traditional Jewish exegesis equates
the prophet Jonah with the eponymous prophet in 2 Kings 14:23–25, as well as with the
anonymous prophet who was active during Jeroboam II’s reign in 2 Kings 9:1. In
parallel, Jonah is commonly identified as the son of the widow of Zarephath, who died
and was resurrected by Elijah (1 Kings 17)81.
Pseudo-Athanasius, the anonymous writer of the 7th century explicitly

mentions the ancient tradition of the two resurrections of Jonah along with the
identification of the resurrected son of the widow with the person of Jonah. He ends up
with the three deaths in the life of Jonah, which are typologically approached. The first
one in his childhood, when he was resurrected by Elijah, the second one when Jonah
was swallowed by the Fish, while the third one is considered to be the last death and his
burial82. The second resurrection is mentioned in stanza 62.33.
Commenting on Matthew 16, Isho Dad of Merv of ninth century says that
“then Elia, because he raised the son of the widow of zarepthah, this was Jonah,
according to the testimony of the Hebrews and of Mar Ephraim; for no less than three
times he tasted the cup of death, twice figuratively, but one naturally”83
1.2. Theological Exposition of the Hymn
1.2.1. Premeditation
One of the prerequisites for the theological enquiry as per St. Ephrem is Love
and wonder. Wonder gives birth to Love and praise84. It is a common approach of most
of the Syriac Fathers to begin with either words of wonder or lamentation of own
unworthiness. Here the author begins with the words of wonder on the prophecy and
the contemplation on it gives him a kind of experience of that prophetic milieu as well
as salvation. This method is an occasional extension of typology which contemplates
81
TIEMEYER, LENA-SOFIA, Jonah Through the Centuries, 3.
82
BRUCE BECK – CHRIST2OS ARABATZIS, “Intertextuality”, 20.
83
ISHODAD OF MERV, The Commentaries of Ishodad of Merv, trans., Margaret Dunlop Gibson,
Cambridge, 1911.
84
SEBASTIAN BROCK, The Luminous Eye-the Spiritual World Vision of St. Ephrem, Michigan, 1992, 43,
44.
100
God's action in both Testaments. East Syrian exegetes insist on the abiding value of
natural sense of an Old Testament passage and what it meant in its own time and
context which soars to heights of poetic imagination. It integrates biblical interpretation
within a wider, even cosmic, spiritual vision of divine revelation85.
1.2.2. Revelation of God through Human Language

The stanza 62.2 begins with God's message to Jonah (Jon 1:2). But here the
author reveals to the reader, through the mouth of Jonah, who God is. He is
‫ܡܢܵܐ ܚܲܢܵܢܵܐ ܘܡܪܲܚܦܵܢܵܐ‬

ܵ ‫ ܡܪܲܚ‬i.e. Merciful, forgiving and indulgent. These
appellations of God are recited in the Morning Tešboḥta, supposed to be written by Mar
Aprem or Mar Ava Catholicos86. When the author portrays Jonah's fear of being stoned,
he keeps in mind the so-called Mosaic Law in Deut 18:20-22. But here we see that God
himself changes His law on account of His merciful and forgiving nature. Author
emphatically proclaims in stanza 6 that God will never turn cruel. The prophet assures
that he is a worshipper of the Lord of everything 87 ‫ܡܪܹܟܠ‬

ܵ And he prays to his God,
‫ ܡܲܦܩܵܢܵܐ‬at the time of his affliction in stanza 62.30. Finally he can
the Liberator,
recognize God’s justice ‫ ܟ ܹܐܢܘܼܬ ܵܐ‬, His incomparability ‫ ܠܲܝܬ̇ ܐܲܟ݂ܘܵܬ ݂ ܵܐ‬and
His impartiality ܹ ܲ ‫ܠܲܝܬ̇ ܡܲܣܲ ܒ݂ ܒܐ‬

‫ܦ̈ܐ‬ . Author is aware about the ontological
chasm between Creator and created88. It reflects the term used in the Parable of Dives
and Lazarus (Luke 16:26).
Keeping His love in mind, the author, who is sitting in the "inferior depths",
prays to his Lord, who is “sitting in the highest heavens", for leading him from death to
life in order to preach His name to the Ninevites in stanza 32. The communication
between God and humanity is impossible because there is no common language. We
85
MURRAY ROBERT, Symbols of Church and Kingdom, London, 2006, 31.
86
THOMA DARMO, ed., Ktava daqdam wadvatar wadḤudra, ‫ܣܓ‬.
87
Stz. 62.24, Nēmār.
88
SEBASTIAN BROCK, The Luminous Eye, 26.
101
cannot understand His language. So He adopted our language which we are able to
grasp. But since He spoke our language we should not suppose that He is no more
beyond our language and our words. When God adopted our manner of speaking He
adapted Himself to make Himself appear in human language, image and form. In the
OT God appeared in human language in order to communicate with us; the voice of
divine speech was mediated through the mirror of human beings like Abraham or
Moses. In the NT the Voice itself put on humanity. Thus incarnation is only the climax
of divine speech, and hence also the ultimate means of divine communication and
dialogue with us is through our own language 89. So the culmination of this poem also is
in the prefiguration of the Resurrection of the only begotten in stanza 62.33. It means,
according to Syriac Fathers, that the Scripture speaks about Mšiḥa’ through law and
Prophets via types and mysteries and likenesses in order to dawn the grace of God upon
them those who keep his commandments90.
1.2.3. Soteriology in the Narration
1.2.3.1. Sin as a breach of relationships

There are sins in which a man is entangled through weakness and accidentally.
And there are sins the source of which is the will; others spring from an uncultivated
mind. Some are committed occasionally, others continually; others are customary. And
all these classes and kinds of sins, though bound by the common verdict of
reprehension, have a different character and their punishment may be greater or smaller.
Some sins are reprehended severely; others are near to mercy 91. There are two agents
that cause sin according to Syriac Fathers. One of them is external to human beings,
namely Satan, also called the Evil One and the other is internal, namely, man’s free will.
Thus, sin is the result of the influence of the Evil One and the misuse of man's free
89
THOMAS KOONAMMAKKAL, The Theology of Divine Names In The Genuine Works of Ephrem, Moran
Etho- 40, SEERI, Kottayam, 2015, 120-121.
90
JAMES PULIURUMBIL, The Acts of Thomas: A Theological Source for St. Thomas Christians, OIRSI,
Kottayam, 2019, 137.
91
ISAAC OF NINEVEH, Mystic Treatises by Isaac of Nineveh, trans., A. J. Wensinck, Amsterdam, 1923,
74.
102
will92. It is a breaching of relationships. Exacerbation of relationship with God, fellow
beings and nature is portrayed in māwtḇā as sin ‫ܚܛܝܼܬ݂ ܵܐ‬ that are really the
offences ‫ ܣܲ ܟ̈ܠܘܵܬ݂ܵܐ‬which lead to debts ‫ܚܵܘܒܹ̈ܐ‬

Jonah has been living in the presence of God, hence receives the revelation of
God about Nineveh. But on his disobedience, stating that "I will not go" and "I will not
pray", he comes under the curse and suffers pains. And he was thrown into the sea. Here
misuse of free will caused disobedience, the sin. And it caused the prophet to fall from
the presence of God.
1.2.3.2. Cause of Repentance

According to Syriac Fathers the types and symbols available in nature and
Scripture entice humanity back from its fallen state by offering innumerable glimpses of
the glorious divine reality; through these instances of divine self- revelation humanity is
offered the opportunity of growth in spiritual awareness93.
Ephrem says:
Wherever you look there will be mystery, when you read (Scriptures) you will find His
prototypes, and He imprinted His symbols upon His possessions, when he created the
world94.
In the hymn, sea, though dumb, is seemed to talk to him with a voice of its
hurricane. Nature reveals the wrath of God and asks him that where he is going from the
face of God and who is going to be his Saviour. Sea has a story to tell him. It has buried
many heroes without any coffin and has made the sighted one, blind and the energetic
one, impotent. But it has never crossed the boundary which was placed by its creator
unless He has made a sign to do that 95. So nature urges the prophet to learn from nature
92
AHO SHEMUNKASHIO, Healing in the Theology of Saint Ephrem, Gorgias Press, 2004, 293.
93
BROCK SEBASTIAN, The Luminous Eye, 54.
94
EPHREM, Des Heiligen Ephraem des Syres Hymnen de Virginitate, ed., and trans., Edmund Beck,
CSCO 223, Scri. Syri, 94, Louvain, 1962, 70.
95
Stz 62.11. Nēmār.
103
and obey his Creator. Nature tries to evoke scripture in him96. Nature scolds him for his
disobedience with its giant waves and roaring sound like a lion. It is louder than the
peals of thunder and the day becomes night in Stanzas 62.12, 13. And the ship is about
to perish. And a thought of guilt is seemed to succumb him.
1.2.3.3. Suicidal Thoughts and Dilemma

Fallen state of Jonah introduced him to mortality and afflictions and pains.
Isaac of Nineveh elaborates the different attitudes who commit sin, as follows97:
For it is another thing that a man who is careful regarding excellence and constant in its
works, meditating on it even in the night, should fail in any of its duties; ….through
ignorance or the compulsion of opposition on the way of excellence and the mighty
waves that arise every moment in his limbs, and the propensity towards aberration which
is implanted in him as a test of freedom, the indicator of his scale should point somewhat
to the left, and through the sickness of the flesh he should be entangled in any kind of sin
and suffer and be sorry on account of it and bewail himself passionately because of his
miserable weakness in the face of what overtakes him now and then.
It is a very different thing, that one being lax in the works of righteousness or wholly
neglectful of the way, should run like a slave in complete obedience to all the delights of
sin, and try to find the means of its accomplishment; and that like a slave he should
purpose zealously to perform the will of his adversary, his limbs serving him as weapons
on behalf of Satan in complete obedience and that he should not even think of repentance
so as to draw nearer unto excellence and end his path of shortcomings.
Here the attitude of Jonah is doubtlessly the first one. God manifests Himself
through signs and deeds in order to soften the hard heart of the sinner. Once he is
converted, the sinner's faith, which is a personal and an inner matter, is manifested as a
rejection of the world of darkness to which he had formerly been subjected, and a
proclamation of Gods glory. It is the direct action of God Himself which effects this
change in the heart of the sinner98. But instead of repenting he wished to die at first.
Why did Jonah decide to die? The contradicting thoughts through which one might have
gone through in this situation was explained by Isaac of Nineveh:
96
Cf. Prov 8:29
97
ISAAC OF NINEVEH, Mystic Treatises, 75.
98
ABOU ZAYD SHAFIQ, Ihidayutha: Study of the Life of Singleness in the Syrian Orient. From Ignatius of
Antioch to Chalcedon 451 A.D, Oxford, 1993, 30.
104
I kill myself because I cannot live purely. I will die now and not further see my soul's
essential die away from God. It is better for me to die now for the sake of purity than to
live a shameful life in the world. This death I willingly choose on account of my sins. I
kill myself because I have sinned before God and will not further rouse His anger. What
to me is life afar from God? I will bear these evils and through them I will not be a
stranger to heavenly hope99.
But this thought is not all justifiable before God. So Isaac continues:
Why have I been created in the world, if I simply enter and leave it? And what should
God profit from my life in the world?
He recognizes his mistake with these words "I am fleeing from His face".
These words show his sorrow of heart and burning of soul. But he condemns life and
prefers death.
1.2.3.4. Repentance, Baptism and Salvation

Jonah is being thrown overboard, on his request. But God sends his savior in
the form a fish.
In Greek Fish is Ichthys. The use of the Ichthys symbol by early Christians
appears to date from the end of the first century C.E. Ichthys is an acronym, a word
formed from the first letters of several words. It stands for "Jesus Christ God's Son
Saviour," in ancient Greek. Iota is the first letter of Iesous, Greek for Jesus. Chi is the
first letter of Christos, Greek for "anointed". Theta is the first letter of Theou that means
"of God". Upsilon is the first letter of Huios, Greek for Son. Sigma is the first letter of
Soter, Greek for Saviour. So fish is a quasy Biblical imagery. The fish is also used as a
symbol of baptism, for, just as the fish cannot live except in water, the true Christian
cannot live save through the waters of baptism100.
Bowel or the womb of fish became a baptismal font for Jonah. He cried to the
Lord for the liberation from the coffin, ‫ ܩܲܒܼܪܵܐ‬-the mortal state 101
. As a baptismal
candidate, he renounced the Evil one and his power and his angels and his service and
99
100
GEORGE FERGUSON, Signs and Symbols in Christian Art, London Oxford, 1975, 18.
101
Stz 62.30, Nēmār.
105
his error, which caused him to misuse his free will. He confessed his Lord with whole
heart. Jonah cries out to the Lord for life in order to preach His name in the land of
Ninevites102. Cry has significant role in the writing of Syriac Fathers, since it is an
outward expression of inward impression.
A cry is not supposed to be an artificial, outer presentation of penance. However, Narsai

claims it as the regret of the heart and Abdisho bar Brikha, as the pureness of the heart.
Narsai emphasizes the significance of the heart's purity while praying, whereas he
connects penance with shivering and the fear of one's own guilt. Crying is inherently
connected with penance. According to Isaac of Nineveh, spiritual purity can be achieved
directly through cry. However, the statement is not meant as tears falling out of a
penitent's eyes mainly, but more as a crying soul. According to the Book of the Bee, God
hears the cry of man, and depending on the situation, reacts to the sound of the human
cry103.
From stanza 25 - 33 the author portrays the prophet's journey of penance, He

receives remission of sins in a peculiar way in which he is being relieved at the end of
the third day. It is the salvation of man as restoration from his cursed state. So one can
conclude that God sent Fish as an antitype of Jesus Christ, His Son, Saviour, to Jonah
and resurrected him as an antitype of the Resurrection of His only begotten. ‫ܐ݇ܪܵܙ‬
‫ ܩܝܲܡܬܹܗ ܕܝܼܚܝܼܕܵܝܵܐ‬as found in stanza 34. Jonah’s resurrection mentioned in
the hymn can be seen similar to the Resurrection of soul that Apostle Paul has taught in
Col 3:1. Isaac of Nineveh elucidates it as follows:
Resurrection he calls leaving the old state, which in the likeness of Hell hindered him
from seeing the light of the Gospel rise, so to say, which is the breath of life in the hope
of the resurrection by which the dawn of divine wisdom rises in the heart, so that he now
is a new man in whom is nothing of this world. As it has been said: A new heart also will
I give you; and a new spirit will I put within you. Ez. 36:26. Then in truth Christ is
imprinted on them, by the spirit of wisdom and revelation, in knowledge concerning
Him104.
In early Syrian spirituality he who is healed is truly risen, for healing is

liberation from the darkness of the world and resurrection is perfect victory over death.
102
Stzs 62.30-62.32, Nēmār.
103
MAROS NICAK, Penitential Theology and Optative Form of Remission of Sin in the Liturgical Book of
the Rose, Harp: XXXI, SEERI, Kottayam, 2016, 330.
104
ISAAC OF NINEVEH, Mystic Treatises, 165-166.
106
These are achieved through baptism which contains the mystery of death and
resurrection105. It is the Resurrection in the life itself: Jonah’s second resurrection as
mentioned earlier.
1.2.3.5. Threefold Salvation Process and the Spiritual Growth in the

Stanzas
The primary cause of salvation can be seen when God wished to save Ninevites
who had gone astray morally. So he sent the Prophet to Nineveh. But disobedience led
the prophet to spiritual death, and he cries out of his repentance. So God sent Fish to
rescue him. This was the second salvation process. Finally the author of the hymn cries
for his own salvation and the salvation of his assembly of faithful. He is aware of the
sinful state which causes every trouble and grief. In the last stanza of nēmār he prays to
the Lord that He may bless, uphold and save the assembly who have gathered for the
three days of rogation.
The Old Testament refers to sin as a spiritual adultery (breaking the covenant
with God), a kind of idolatry (serving the false gods of self-love), or simply not
measuring up to the demands of religion and charity. The New Testament, however,
while still retaining the notion of sin as a breach in the covenant between God and man,
places more emphasis on sin as a failure in love of God and love of neighbor. It brings a
new perspective to sin, stressing offenses against fraternal love and showing that some
sins are sins of omission or no action106. Generally speaking, for Evangelists, sin is a
debt owed to God that have to be repaid by wages earned through the performance of
either good deeds or righteous suffering. For Syriac Fathers this debt causes sickness,
unless or otherwise healed. Odes of Solomon uses the term sickness ‫ܗܢܵܐ‬
ܵ ‫ ܟܘܼܪ‬in
the context of error and darkness that reflects spiritual sickness 107. This sickness is
caused by the Poison of Serpent, a representative of the Evil one or Satan, according to
the author of Acts of Thomas108. Aphrahat tries to provide a plausible explanation of a
105
ABOU ZAYD SHAFIQ, Ihidayutha: Study of the Life of Singleness, 28.
106
JORDAN AUMANN, Spiritual Theology, 148.
107
AHO SHEMUNKASHIO, Healing,24.
108
JAMES PULIURUMBIL, The Acts of Thomas: A Theological Source, 113.
107
right way of life for Christians and warns them to be aware of the invisible spiritual war
against the enemy of humanity, Satan and the evil one that is sin 109. Ephrem's works
portray a comprehensive theology of healing for the fallen state of man 110
that shall be
ultimately understood as sin whose bonds are dissolved by the Holy Spirit 111. There is no
sin which cannot be pardoned except that one which lacks repentance 112. Jonah attains
spiritual growth by Gift of fear, knowledge that leads to repentance, vivification of faith
and hope that leads to prayer. A’
This spiritual growth is divided by John the Solitary into three stages:
1. Somatical (or corporeal), relating to the body
2. Psychical, relating to the soul
3. Pneumatical (or spiritual), relating to the spirit113.
In John's mystical scheme of stages, the ‘somatical’ attains when a person achieves
purity and enters the ranks of the ‘psychical’ just as Jonah who turns from his sin to the
repentance. The person goes on to a higher state of purity known as šapyūṯā’ translated
as serenity, integrity or transparency and the final goal is the attainment of perfection at
the end of this spiritual stage. The analogy that John uses for this pilgrimage of faith and
hope is that of a traveler making his way over an uneven terrain which is difficult and
tiring: he eventually comes to a plain where he finds journeying easier, towards the
magnificent city which is his destination just as Jonah has reached Nineveh. The
perilous part of the journey represents the battle with the passions where Jonah was
struggling with his disobedience; the plain is serenity and the city is perfection.
2. Appellations of God in ‘Onyāṯē’ and Qeryānā’

God is merciful, strong shelter, Saviour, Judge, Holy, Forgiving and is Good
and Gracious114 according to the māwtḇā’. Through these appellations Syriac world has
109
APHRAHAT, Aphrahat Demonstrations I, 121.
110
AHO SHEMUNKASHIO, Healing, 484.
111
MURRAY ROBERT, Symbols of Church and Kingdom, 80.
112
113
BRIAN E COLLESS, The Wisdom of the Pearlers, 71.
114
Stzs. 11, 18, 20, 43, 49, 62.3, ‘Onyāṯē’. Stz. 65.55, Qeryānā’.
108
understood that God is available to us since God made it available to us. We have no
other way to attain God’s secrets, His eternal power and His divinity (Rom. 1:19-20).
So Aperm cries out that Father and Son cannot be investigated 115, Narsai admonishes
that God cannot be comprehended or scrutinized116, Isaac of Nineveh teaches that God
does not manifest His power unless he wishes 117. The so called extrinsic glory of God
should be understood as a sharing in the beauty, truth, and goodness that constitute
God's intrinsic glory. Whatever goodness, truth, and beauty in God's creation is there, it
is a reflection of the infinite goodness, truth, and beauty of God; and in the case of
creatures endowed with intellect and will, they are called to share the glory of their
inner life. The reason for creation must be found in God's goodness and love. God is
love, says St. John (4:16), and love by its very nature is communicable. Thus this
communication of love to the living beings causes glory to God. So, whether we eat or
drink, or whatever we do, do all to the glory of God (cf. 1 Cor 10:31). By the expression
‘sing glory to God’ Syriac Fathers mean the exercise of pragmatic sharing of love so
that our sins of follies be absolved and pardoned which will drive away sorrows and
grieves in order that on the day of retribution we may be participants in His glory118.
2.1. Man and Nature

East Syriac anthropology considers man as the crown of the creation because
“God created humankind in his image, in the image of God he created them” (Gen
1:27)119. He is the image of father and the likeness of his only begotten 120 ‫ܨܲܠܡܹ ܗ‬
‫ܕܐܲܒ݂ܵܐ ܘܝܘܼܩܢܵܐ ܕܝܼܚܝܼܕܹܗ‬. Mar Aprem considers that the uniqueness of man
115
EPHREM, The Fathers of the Church: St. Ephrem the Syrian, the Hymns on Faith, trans., Wickes Jeffrey
T, Washington DC, 2015, 86.
116
NARSAI, Liturgical Homilies of Narsai, trans, R H Connolly, Cambridge, 1909. 12.
117
ISAAC OF NINEVEH, The Ascetical Homilies of Saint Isaac the Syrian, trans., The holy transfiguration
monastery, Boston, 1984, 291.
118
Stz 62.35, 16.
119
Cf. J. KOODAPPUZHA, “The Anthropological Axis of Thomas Christian Theology”, Andrews
Mekkattukunnel, ed., Mar Thoma Margam: The Ecclesial Heritage of the St Thomas Christians,
Kottayam, OIRSI, 2012, 652.
120
Stz.33, ‘Onyāṯē.
109
was his possession of the ‘robe of glory’. But man lost this uniqueness by the sin of
Adam. It was to ‘reclothe’ Adam with this robe of glory, according to Mar Aprem,
Mšiḥa’ was incarnated121.
If the heavens are telling the glory of God and the firmament proclaims his
handiwork as in Psalms 19, what is the glory of God? If Bible verses Job 12:7-10,
Psalm 96: 11, 12; 95: 4, 5; Romans 1:20 teach us His glory, what is the glory of God?
Nature itself is the glory of God which can be perceived by living beings. If so one can
easily presume that until Adam sins nature was his cloth, a robe of glory. But when he
sinned and lost his robe of glory. And he felt ashamed. The transgression broke the
harmony of man with nature and God. Mšiḥā’ miraculously retrieves it, but man
continues his non-harmonic way of life which caused natural calamities. This thought is
strongly permeated in the whole prayers in the three days of Rogation. So East Syriac
Spiritual theology is intertwined with what we call now Eco theology.
2.1.1. Ecological Elements in the Writings of Syriac Fathers

Throughout the ages, Syriac Fathers have recognized that this diving
compassion does not stop with human beings. Paul told the first Christian community in
Rome that the whole creation awaits its redemption in Christ (Rom 8:19-24). Nature is
one of the three modes of the divine self-revelation according to Aprem 122. If we destroy
the nature we abandon one mode of His revelation. And by doing this, we are
repudiating the other two modes. Then our eyes are unable to see God’s symbol, i.e.
revelation of God, in this world123. Narsai sings that the Creator is glorious and His
beautiful is His creation which reflect Him immensely 124. He adorned all creatures out of
his love125. John Saba had a reputation for being at ease with animals. Wild beasts would
not harm him because they sniffed the scent of their Creator on him, he being so close
121
CARMEL MCCATHY, Saint Ephrem’s Commentary on Tatian’s Diatessaron, Manchester, 1993, 39-40.
122
SEBASTIAN BROCK, The Luminous Eye. 41.
123
Cf. EPHREM, Hymns on Virginity, 70.
124
Cf. Narsai, Homelies De Narsai Sur La Creation, P O, Tome XXXIV, tr. Phillippe Gignoux, Belgique,
1968, 531.
125
Narsai, Homelies De Narsai Sur La Creation, 607.
110
to God126. East Syriac Fathers have exhorted the fasting or Lent more than 300 days as
year as mentioned in the Nomocanon. I strongly believe that this is not only for the
salvation of human being but also for the salvation of the entire living beings. Theodore
and Nestorius are well versed with the necessity of the preservation of the nature and
pray thrice for the fruits of the earth and for the moderate climate that the crown of the
year may be blessed for the preservation of human being, in their Qūdāšā’127. Isodad of
Merv perceives the reason of God in the fall of a bird128. Geevarghese Warda not only
sees nature as a mode of divine revelation but also a teacher who rebukes human being
for his inequity in the way of his divinization 129 in stanzas 62.8-14. Taking into account
of these inevitable reasons Qūdāšā’ of Mar Addai and Mar Mari concludes it ordinary
days Hūtāmā’ as follows: To Him be glory, and upon us and upon all creatures may the
right hand of His providence rest, now and always and for ever and ever, Amen130.
2.1.2. Reflections of Eco Theology in ‘Onyāṯē’ and Qeryānā’

By God’s beckoning, the whole world was created and adorned131. Creatures live
only because God gives them this life-giving Breath. Warda in his stanza 62.26 cries out
addressing ‫ܡܪܹܐ ܒܪܝܼܬ݂ܵܐ‬

ܵ Lord of creation. In Genesis, God forms the first
earthling from the dust of the ground and breathes into the human’s nostrils “the breath
of life” (Gen 2:7). In the Book of Judith we see: "Let all your creatures serve you,
because you spoke, and they were made. You sent forth your spirit, and it formed them”
(16:14)132. In the prayer of Mar Shalleetha, he remembers that we are dust and soil and
contemptible ash which His hands have formed. Even though Mšiḥā’ made us worthy of
glory, the actual state of human beings is still that of dust and ashes 133 .. In the first
126
BRIAN E COLLESS, The Wisdom of the Pearlers, 97.
127
The Lilturgy of The Holy Apostles Adai and Mari together with the Liturgy of Mar Theodorus and
Mar Nestorius, Paul and George, Thrissur, 1967, 81, 102
128
Cambridge, 1911, 49.
129
GEEVARGHESE WARDA, The Warda: An East Syriac Hymnological Collection, 266. And Māwtḇā’ Stzs.
62:10, 11, 12.
130
The Lilturgy of the Holy Apostles, 65.
131
Stz. 51, ‘onyāṯē’.
132
DENIS EDWARDS, Ecology at the Heart of Faith, New York, 2006, 28.
133
Stz.63, Prayer.
111
Christian communities this is the same Spirit, the same Breath of life, who overshadows
Mary at the conception of Jesus (Mt 1:18; Lk 1:35), anoints Jesus at his baptism (Mk
10), and is poured out on the Christian community at Pentecost. (Acts 2:4). In Paul we
hear that this Holy Breath dwells in Christians, adopting them into the divine life, and
enabling them to pray ‘Abba Father’ (Rom 8:15). Shalleetha continues: “you formed us
from the dust in the beginning and you subjugated our contemptible dust with fleeting
and mystical spirit (‫)ܪܘܼܚܵܐ ܩܠܝܼܠܬ݂ ܵܐ ܘܪܘܼܚܵܢܵܝܬ ܵܐ‬ by your mercy”.

After the discourse on the Bread of Life, Jesus proclaims that “it is the spirit that gives
life” (Jn. 6:63). Building on these texts, the Nicene-Constantinopolitan Creed would
express the faith of the Christian community in the Holy Spirit as "the Giver of Life”. In
both senses, that of creation and new creation in Christ, the spirit of God is the life-
giver134. So the poet has no doubt to sing that Mšiḥā’ has given a gift of new life (ܹ̈‫ܕܚܲܝ‬
‫)ܐ ܚܲܕ̈ܬܹܐ‬to the mortals 135
. God created man in His own image. “In the beginning
you created us and by your grace you called us with your name and image of your
Being136. What is the Image of God? If it is not of Love how can we hope that ‘God
protect His living and rational image’? 137 If it is not love, what is common in the image
of father and the likeness of His only begotten and elegant temple of Holy Spirit 138 (ܲ‫ܨ‬
‫ܦܲܐܝܵܐ‬ ‫ܘܢܵܘܣܵ ܐ‬ ‫ܕܝܼܚܝܼܕܹܗ‬ ‫ܘܝܘܼܩܢܵܐ‬ ‫ܕܐܲܒ݂ܵܐ‬ ‫ܠܡܹ ܗ‬
‫ )ܕܪܘܼܚܩܘܼܕܫܵܐ‬- the glorious appellation used for man by Ephrem in the
qeryānā’. We are image God only in loving. This loving aspect insists stewarding. That
means imaging God is stewarding God. Stewarding God means to steward human
beings and nature. God’s dominion over creation and human beings share in co-creation
134
DENIS EDWARDS, Ecology, 29.
135
136
137
Stz.65.55, qeryānā’.
138
Stz.33, ‘onyāṯē’.
112
through the sharing in His image and likeness, are all for the preservation of the
nature139.
Each creature represents the divine Wisdom. Each is a work of art produced by
Wisdom. Like a mirror, each reflects the artist. So in the stanza 65.64 Aprem prays that
let then, this chastisement i.e. the coming natural disaster, be a mirror (‫)ܡܲܚܙܝܼܬ݂ܵܐ‬
in which we may view this chastisement as for our grace and Goodness. Each day of
Rogation is concluded with the Holy Qurbana, which should be perceived as the lifting
up of all creation, as the living memory of both creation and redemption, as sacrament
of the cosmic Christ, as participation with all God’s creatures in the communion of the
Trinity, and even as solidarity with the victims of climatic change and other ecological
crises140.
What is the reason comprehended by Syriac Fathers for the pathetic condition
incurred to us in which heaven has hindered rain and the earth is bereft of fruits? It is
our sins and blemishes which occurred from the greed and lust.141 Author laments:
Our iniquity forbids rain from falling... Gladden the earth and pour blessings- gentle rain
of will, on it, and gratify seeds and the sower by the fullness of fruits and bless the year
by your grace142.
It is true even in this present era that our greed has devastated the whole nature.
And our sin is that we have pretermitted the perfect reconciliation with every living
being in the world which leads to the perfect reconciliation with God. Loss of sound
relationship of human being with each other and with nature leads to estrangement from
God which our Fathers understand as sin. Only reconciliation gives us a quiet and
peaceful living143 with moderate rain and dew i.e. blessings for our souls and our thirst
lands144.
139
LUKE POOTHRUKAIL, Christian Response to Ecological Challenges a Reappraisal of the Christian
Notion Of stewardship As a Sustainable Hermeneutical Key to Environmental Ethics, OIRSI, Kottayam,
1996, 61.
140
DENIS EDWARDS, Ecology at the Heart of Faith, 99.
141
142
143
144
113
2.2. Salvation in Corporeal and Incorporeal Milieu

For Syriac Fathers salvation is a retrieved spiritual life as well as redemption.
The Tree of Life prefigured the Cross of Christ, the veritable Tree of Life. On Adam’s
expulsion from Paradise, God told him that He would send His Son to redeem him.
There it remained until the Cross of Christ was set up above it on Golgotha, and then,
when soldier pierced our Lord's side, the blood and water flowed down. The blood gave
him life, and he was baptized by the water 145. For Aperm, Salvation is healing from the
sickness of sin and Jesus Christ has provided medicine for it 146. Narasi says God’s love
lodged in a womb for the redemption for our life147 which is our salvation. We receive
this salvation through Eucharist148. For Isaac one receives the seed of life from
repentance149 and eternal life is the life of consolation in God150. For Abdisho Bar Brikha,
Holy Spirit imparts life and sanctity. But it needs intellect (‫ )ܗܵܘܢܵܐ‬which is the
steward of Spirit and this intellect illuminates the physical world. This illumination is
the salvation which impart spiritual riches151.
Māwtḇā’ clearly present this theme. Salvation is a journey in the sea of the world
with great peace, without fear to enter into eternal life.152 Therefore, the author pray to
God that before He takes his soul from life, make him worthy of mercy and His
compassion and salvation153.He cries out to God of gods saying; why do you leave us in
this grievous day? And forsake salvation from us on the words of our lips? And why do
you stand afar? And reject your sight in the days of agony? 154 In the qeryānā’, which is
the pangs of Aprem for salvation, he sings:
Debtors justly heard him so as not to deny their obligation.
145
ROBERT MURRAY, Symbols of Church and Kingdom, 34-35.
146
AHO SHEMUNKASHIO, Healing in the Theology of Saint Ephrem, 293.
147
F GRAFFIN, Narsai’s Metrical Homilies, trans. Frederick G McLeod, P O, 182, Belgique, 1979, 43.
148
NARSAI, Liturgical Homilies Of Narsai, 16.
149
ISAAC OF NINEVEH, The Ascetical Homilies, 305.
150
ISAAC OF NINEVEH, The Ascetical Homilies, 298.
151
MAR AWDHEESHO, Pardaisa dEdan, Mosul, 1928, ‫ ܠܘ‬.( trans., Justin T Neelankavil, 2022)
152
153
154
114
Borrowers returned what they owed. Creditors' became forgiving. Indeed,

every man, for his salvation, became righteously solicitous.
They were unwilling to judge, even righteously,
Lest they should be righteously condemned.
Every man sowed mercy, that from it he might reap salvation 155
Salvation, in Syriac thinking, is a bifurcated understanding in corporeal and

incorporeal milieu. One is an outcome of a pragmatic spiritual life which illuminates the
physical world and other is a consequence of athletic toil with profound yearning for
heaven. So the rectifying relationships and corresponding virtuous life leads to salvation
and exacerbating of relationships leads to doom.156
2.3. Grace as a Gift

In the beginning God created us and by His grace He called us His name and
image of His Being157. So the grace starts from the very beginning of the world. A
sanctifying grace is required for a perfect reconciliation with God because of the
ontological chasm between Creator and created. Aprem sings:
There is a chasm between it and the Creator

Divinity is not far removed from its possessions
For love stands between it and creatures158.
For Semeon Thaibutha Divine grace works mystically and ineffably in the mind,
sometimes overwhelming it with love and the earliest monks obtained the gift of grace,
received spiritual knowledge, worked miracles, and experienced the mystery of
revelations159. John Saba teaches his disciples that the grace of the Spirit purifies and
sanctifies their soul through wrestling in labours and combats 160. Pursuing the acts of
Ninevites, participants of the rogation are in a combat with their iniquity for acquiring
grace.
155
Stzs. 65.12, 65.16, qeryānā’.
156
Cf. Stz.65.26, qeryānā’.
157
158
Cf. EPHREM, Hymns on Faith, Des Heiligen Ephraem des Syres Hymnen de Fide, ed., and trans.,
Edmund Beck, CSCO 246-247, Scri. Syri, 73, Louvain, 1955, 213.
159
BRIAN E COLLESS, The Wisdom of the Pearlers, 87-88.
160
Cf. BRIAN E COLLESS, The Wisdom of the Pearlers, 153.
115
We can reconcile with God, the Judge of all, only by his grace when he judges
the generations of the world161. A Superior nature cannot become connatural to lower
nature unless the latter participates in some way in the former. Grace makes that
participation possible. The author is aware that it is not because that we are worthy but
because He is the one who freely justify those who cry to him by the abundant mercy of
His grace162. Lord, is the one who freely justifies everybody by the abundant mercy of
His grace163. His grace generated the children and the sons and the same grace bought
them among the heavenly firstborns164. In case of Jonah, grace gave him, an example on
behalf of sinners that as he was drawn out of the sea. So now he should draw out the
sinking city165. Grace as a gift always flows irrespective of the deeds and thoughts. The
whole congregation cries out for the grace of pardon of sins in order to reconcile with
God in the rogation.
2.4. Conversion from Sin

No prophet had the courage to refuse God’s call in the way Jonah did. Jonah
refused the mission and ran away from the Lord. So what is his sin? It is not just a
disobedience. It is worsening the relationship with God and with Ninevites, in a way,
which leads to disobedience. Even when he confessed to the sailors that the storm came
upon them because of him, he did not show any remorse. Syriac Fathers turns the story
to the way of Jonah’s repentance even though the Bible has another version. For Aprem,
Jonah changes his mind about this ingrate mission in the womb of the fish. He asked for
salvation because he was in a difficult situation. So the first conversion occurred to
Jonah and later to Ninevites. Jonah preached among the Ninevites with painful words:
Repent about your sins. And they determined a fast and put on sack cloth 166. Salvation is
entirely in God’s hand, but it also depends on the person who is able, in its own liberty,
to turn to God. A man can free himself from bondage to sin, as is demonstrated in the
161
162
Cf. Stz.1, ‘onyāṯē’.
163
Stz.34’onyāṯē’.
164
165
Cf. Stz.65.5, qeryānā’.
166
116
example of Ninevites. Repentance is a personal and free act of faith 167. If nēmār of the
māwtḇā’, stanza 62, is a complete U- turn of Jonah, the qeryānā’, stanza 65, is the same
of the Ninevites from the sin.
2.4.1. Restoration of the Ten Commandments as a Part of Conversion of

Ninevites
In the catechesis of sin, one can see Aprem’s eagerness to show the restoration
of the Ten Commandments in the life of Ninevites which is the perfect reconciliation to
God and Nature.
God says, “You shall have no other gods before me” (Ex. 20:3). “You shall not
make for yourself an idol” (Ex. 20:4) “You shall not make wrongful use of the name of
the Lord your God” (Ex. 20:7). Ninevites were notorious for their cruelty and idolatry
(Nah.1-3). From the kings to the children cried to the one and only God of Jonah and
restored the first three commandments. Honouring the one and only God means
honouring His creation also. So there is no room for selfishness. If we fail to care for
God’s creatures, we make an idol of ourselves. We put ourselves ahead of God and his
glory and mission. But Lord says, “The earth is mine, and all that is in it” (Ps. 24:1).
God says, “Remember the Sabbath day, and keep it holy” (Ex. 20:8). The
Sabbath principle is rest, acknowledging God as sovereign provider. God says the land
must be allowed to rest, to rejuvenate itself; to be properly cared for. “The land will rest,
and enjoy its Sabbath years” (Lev 26:34). Aprem says every creature rested from their
daily activities and sanctified themselves by prayer168.
God says, “Honor your father and your mother, so that your days may be long
in the land” (Exod. 20:12). God’s economy ties together the honoring of family
relationships and peaceful living in the land. Aprem delineates a strong and emotional
relationship beautifully in the qeryānā’ 65.45, 50-58.
167
RODOLJUB KUBAT, “Memra of Eprem the Syrian of Jonah and the Repentance of the Ninevites”,
Theologia 4, 2014, Athens, 200.
168
Stzs 65.40, 65.41, 65.43, qeryānā’.
117
God says, “You shall not murder” (Ex. 20:13). We are to nurture the life of
others, not destroy it. Yet, we now know that polluting the climate raises the death toll,
especially among the poor. Environmental exploitation and death are linked at multiple
levels. Murderers heard him and made confession169.
God says, “You shall not commit adultery” (Ex. 20:14). Adultery springs from
lust for someone or something that does not properly belong to us; it leads us to break
faith with those to whom we have promised to be faithful. So the Bible speaks much of
spiritual adultery and prostitution. Stanzas 65. 32, 35, 37, 38 portray that Ninevites gave
up all kinds of adultery, concupiscence and fornication.
God says, “You shall not steal” (Ex. 20:15). Spoiling the land steals from God,
who owns the land, and from the poor, to whom God gives special rights to the land and
its produce (Lev. 19:10, 23:22). If robbers became righteous, who could defraud his
companion?170 Throw away the gold and no man will steal it. Lay open the treasure and
none will violently enter it171.
God says, “You shall not bear false witness against your neighbour” (Ex.
20:16). And “You shall not covet your neighbor’s house . . . or anything that belongs to
your neighbor” (Ex. 20:17). Qeryānā’ says thus: Judges also heard him and neglected
their office. Through the impending wrath plaints were silent172. No one caused his
neighbour to sin, for every man was persecuting unrighteousness173. Each one instructed
his neighbour that he might be clear from his fellow-member. No man there offered up
petitions that he might alone be saved. They were alike as fellow-members, for each
prayed the one for the other174.
If we consider the familial and ecological setting of the Ten Commandments,

we see how our intentional actions as well as our unthinking habits actually defy God’s
169
Stz. 65.15, qeryānā’.
170
171
172
173
174
118
Word. If we spoil creation and multiply its groaning, we daily break God’s Word 175.
Ninevites, by knowing this, fasted internally and externally, and their reconciliation to
God and nature was perfect on their spiritual journey.
2.5. Principle Virtues of Christian life in the Māwtḇā’

The redactor of Hudra portrays the principal virtues that are necessary for the
perfection. Faith, Hope, Love, the principle virtues, enable the individual to relate
directly to God as well as to fellow beings. By faith we believe in God and accept all
that he has revealed through each man and other living beings; by hope we trust God to
be faithful to his promises if we correspond to his grace which promotes to be faithful to
whom or what he has entrusted; by love we love God as our perfect good and ultimate
end by loving each other. In the Nomocanon of Abdisho, the canonist, we see great
insights and rules regarding the Christian virtues. And their reverberations are apparent
in the māwtḇa’
Speaking on Solitaries Canon section 7, Chapter 1 says:
As your faith is not greater than theirs, and you are not more excellent than they in
righteousness, and since you also await a hope like theirs, if these, who were thus greater
and holier than us, had need of us that by our hands they should receive the perfection of
the true faith, how much more are you obligated to emulate them and imitate their ways,
and receive the gospel of Christ like them176.
Faith of perfect men in God is the foundation and pillar of truth (

‫ܫܬ݂ܐ̱ܣܬ݂ ܵܐ ܘܥ ܲܡܘܼܕ ܵܐ ܕ ܲܫ ܵܪܪܵܐ‬
ܲ ̇‫)ܗܲ ܝܡܵܢܘܼܬ݂ܗܘܿܢ ܕܐܝܼܬܹܝܗ‬,
which is neither shaken nor overpowered by those who stand against it and desire to
hide it. Christ who planted it, is true and faithful in heaven and on earth 177. Author prays
for pacifying priesthood and kingdom so that their territories may live in unity, keeping
perfect faith, without blemish178. Regarding Arian heresy Canon says: By the unity of
175
HOWARD A. SNYDER, “The Ten Commandments are Ecological”, October, 2019, https://wciujournal.
wciu. edu /environmental-studies/2019/10/29/the-ten-commandments-are-ecological, accessed on March
5, 2022.
176
177
Cf. Stz.23, ‘onyāṯē’.
178
119
Lordship, faithful then added to their confession those things appropriate to the faith 179.
Unity can be incurred only through perfect faith. In other words faith in God and in
fellow beings is a perfect reason for unity. “We seek your mercy for our sins, Christ, our
hope, during the times of affliction” 180. This is a great blessing in the miserable life of
this world. Because his great compassion is full of helps which are able to save, those
who take refuge in him, from all evils and to protect those who seek refuge in him from
all dangers181.
Hope is the theological virtue infused by God into the will, by which we trust
with complete certitude in the attainment of eternal life and the means necessary for
reaching it, assisted by the omnipotent help of God. The primary object of hope is
eternal beatitude; the secondary object consists in all the means leading to it. The formal
motive of hope is the assisting omnipotence of God, connoting divine mercy and God's
fidelity to his promises182. Qeryānā’ ends with a hope that soon the earthquake will leave
Ninevites and the fierce anger will pass from them. The city will soon be consoled. It
will quickly exhibit gladness and the Chastiser will rejoice as He sees that they, His
children, are reformed183. This is also the hope of the participants in the rogation.
Māwtḇā’ suggests to prepare with fear and love (‫ܒܕܸܚܠ̱ܬ݂ ܵܐ‬

‫ܘܒ݂ܪܸܚ̱ܡܬ݂ܵܐ‬
ܲ ) for the awful mystery of Christ at first 184
. Love and fear are two
diametric emotions. But Syriac Fathers perceives it a mode of honouring God185.
Shalleetha even prays: My Lord, give us that love that are mixed with trembling and
fear186. If Jesus is the Lover of mankind 187 ‫( ) ܵܪܚܹܡ ܐ݇ܢܵܫ̈ܵܐ‬.who can hate his fellow
beings? Aprem envisions that Ninevites have recognized the love of God. Hence he
179
180
181
Cf.Stz.60, ‘onyāṯē’.
182
JORDAN AUMANN, Spiritual Theology, 259.
183
Cf. Stz 65.67, qeryānā’.
184
185
The Lilturgy of the Holy Apostles Adai and Mari, 15.
186
Stz. 63, qeryānā’
187
Cf. Stz.56, 61, 64, qeryānā’
120
speaks through the mouth of parents who have been asked by their children that whether
we shall go down to Sheol? 188
The answer is a beautiful narration of God’s love and a
portrayal of father-son relationship189.
2.6. Prayer
Prayer is an integral part of Spiritual growth and the whole bible testifies it. The
faithful are gathered with fasting and prayer in the rogation in order to alleviate their
mind. Aphrahat says: Prayer is beautiful, and its works are fair; prayer is accepted
when it provides alleviation, prayer is heard when forgiveness is to be found in it,
prayer is beloved when it is pure of every guile, and prayer is powerful when the power
of God is made effective in it190.
Prayer is an outward expression of inward faith. In Hymns on Faith, no. XX,

Ephrem sees Prayer and Faith as things to which the Christian needs to give birth: the
voice is to give birth to the utterance of Faith, the heart is to give birth in silence to
prayer191. Participants in rogation know well that by prayer and supplication the master
pardons the offence of his servant192. So they bring a reasonable offering of their lips
that it may be offered on the holy altar of pure heart 193. For Apharhat Purity of heart
constitutes prayer194 . People are gathered for taking shelter in prayer for it is the key of
the heavenly treasure195. Aprem in Hymns preserved in Armenian, no. I, sings “Open up
the treasury door for us, Lord, at the prayers of our supplications; let our prayers serve
as our ambassador, reconciling us with Your Divinity”196. Congregation is also singing
to open the door of God’s treasure, full of helps, at their prayer197. Book of steps quotes
“Let us pray with our body as well as with our heart, just as Jesus blessed and prayed in
188
Stz. 65:50, qeryānā’.
189
Stzs. 65.63 - 65.66, qeryānā’.
190
SEBASTIAN BROKE, The Syriac Fathers on Prayer and Spiritual Life, 21
191
SEBASTIAN BROKE, The Syriac Fathers on Prayer and Spiritual Life, 31.
192
193
Stz.63, qeryānā’.
194
SEBASTIAN BROKE, The Syriac Fathers on Prayer and the Spiritual Life, 5.
195
Stz 39, ‘onyāṯē’.
196
197
121
body and in spirit”198 and the Church summons its children “Come, let us all bend our
knees in prayer before the cross which is the treasure of helps.” 199 Jonah offered prayer
in the great fish and the Ninevites in the mighty city. Prayer saved Jonah, and
supplication, the Ninevites200. For Epherm, Jonah’s prayer was silent in the belly of the
fish. He states in Hymns on Faith, no. XX “Jonah prayed a prayer that had no sound: the
herald was put to silence in the fish’s belly; out of the dumb creature did his prayer
creep forth, and God on high heard, for his silence served as a cry 201. Ninevites blamed
themselves for their coming wrath of God.202 Sahdona of sixth century says that self-
accusation before God is something that is very necessary for us; and humility of heart
is extremely advantageous in our lives, above all at the time of prayer203.
2.6.1. Social Responsibility of Prayer

Social responsibility is ultimately a responsibility that opens the entrance to the
salvation. This insight is common in Syriac literature. In Narsai’s homily on the sixth
Sunday of Lent or the fast (‫)ܨܵܘܡܵܐ‬ 204

he provides a discussion on the necessity of
the social responsibility for our salvation, a passage that provides a striking theology of
social ethics:
Oh how ugly it is that a human being should not share his blessing with
another;
Human by human completes the course of his righteousness…

A human is not able to be a human without (another) human…
You desire to encounter the heavenly bridegroom in garments of light,
Illuminate your face before your friend and behold you have received him.
You take pleasure in entering that wedding banquet with the wise,
198
199
Stz.40, ‘Onyāṯē’.
200
Stz. 65.4, ‘qeryānā’.
201
202
Cf.65.61, qeryānā’.
203
204
NARSAI, Narsai doctoris syri homiliae et carmina,I, Vol 1, ed., and trans., Mingana A, Mosul, 1905,
167-269.
122
Make the fool wise and behold you will enter at the front of the wise.
No one enters until he causes another to enter with him,
For thus that world demands of the one entering it.205
This idea of Narsai may be taken from Aprem. Because in the following
stanzas of the qeryānā’ this social responsibility in the path of the spiritual journey is
well delineated. “Everyone drew on his companion to prayer and supplication. The
whole city became one body, everyone was watching every one, lest one should sin
against his kinsman.”206. “Their righteous men were offering prayers for sinners, that
they might be saved. And sinners again were entreating for the righteous, that they
might be heard. The just among them prayed for the unrighteous, that they might be
saved. And the unjust, on the other hand, made supplication that the prayer of the just
might be accepted”207. “Each one instructed his neighbour that he might be clear from his
fellow-member. No man there offered up petitions that he might alone be saved. They
were alike as fellow-members, for each prayed the one for the other" 208. Here we see that
the Ninevites are refining their relationship with God by refining the same with each
other.
Conclusion
This chapter has attempted to substantiate that Syriac spiritual theology
originating from the māwtḇā’ is eminently speculative and remarkably practical209. It
teaches to attain the perfection of the life and the means to attain it through a Christ
centered life, circumscribing God, Man and Nature. The universe, earth and all its
components have its own value. Earth is a community of interconnected living things
that are mutually dependent on each other for life and survival. Earth is a subject
capable of raising its voice against injustice through natural calamities through which
Syriac writers see the wrath of God. The māwtḇā’ emphasizes that estrangement of
human beings from each other and from nature, that lead to the same form God, is the
205
Cf. NARSAI, Narsai doctoris, 255-256.
206
Stz. 65.40, ‘qeryānā’.
207
208
209
Cf. JORDAN AUMANN, Spiritual Theology, 29.
123
sin and we, as a responsible custodians, can function as partners with the earth in order
to have a serene Christ centered life.
124
SPIRITUAL THEOLOGY IN THE MĀWTḆĀ’
General Conclusion
This thesis is an attempt to prove that East Syriac spiritual theology is both
speculative and practical. It is practical because it deals with Christian life in relation to
the perfect reconciliation with the creator and the creation. Consequently, the study of
the spiritual theology of Christian perfection is aimed at the formation of holy
Christians. My analysis of māwtḇā’ on the Tuesday of bā‛ūṯā of Ninevites in Hudra is
based on the moral ethos that treats human acts, revealed precepts and counsels, grace
and the Christian virtues built up on the history of salvation in order to make a strong
bond to the fellow beings including nature that leads to the perfect reconciliation with
God. I have a reason for that. A close reading of māwtḇā’ reveals the fact that it is
written for creating a penitentiary state in the minds of the participant of bā‛ūṯā.
Because all grievous states of human beings are caused by their alienation from God,
which incurs due to his broken relationships. Authors of māwtḇā’ demonstrate that these
grievous states include injustice, violence, wickedness, envy, hatred, lack of rain, earth
quake, flood etc. So they believe that fasting is the only way for their atonement in
order to restore every broken relationship with every living beings.
The first chapter of the thesis with title ‘History of fasting in the East Syriac
tradition with special reference to the bā‛ūṯā of Ninevites’ is a general study on fasting
and an overview of the rite bā‛ūṯā. I have already mentioned there the number of fasts
proclaimed by East Syriac Church. More than 300 days fasts or Lents was a custom of
our Church. My aim is to substantiate that all Lents may be a way of salvation not only
to human beings but also to all living creatures. I have exposed the idea of fasting in
The Doctrine of the Apostles, Acts of Thomas, Aphrahat, John the Solitary, Joseph
Hazzaya, Abraham bar Dashandad, Babai the Great, Semeon of Taibutheh, Dadisho and
Cyrus of Edessa. I have also acquainted the present custom of bā‛ūṯā in various
Churches.
125
SPIRITUAL THEOLOGY IN THE MĀWTḆĀ’
Second chapter is the text and translation of the ‘onyāṯ’ē’, nēmār and qeryānā’
in the Māwtḇā’. Here I have given a literal translation of the text along with Syriac text
with stanza number which will help to locate the exact stanza of the given reference.
The third Chapter is entitled ‘Spiritual Theology in the māwtḇā’. It is an

attempt to define spiritual theology based on the teachings of the Syriac Fathers. I have
found that nēmār is a hymn from Warda collection and that qeryānā’ is a homily of Mar
Aprem. Prayers of Mar Shalleetha and Geevarghese of Arbel are also translated in this
section, since they expose the Salvific events juxtaposed with penitential elements of
spiritual theology. I have conducted a detailed study of them, especially of the insights
in the writings, reflections of Eco theology, East Syriac tradition about the story of
Jonah and concept of salvation, grace, sin, conversion, prayer etc. Social responsibility
of prayer is also emphasized in this chapter. To substantiate the Eco- theological
elements in māwtḇā’ I have quoted the aspects regarding the nature from the writings of
Aprem, Narsai, John Saba, Theodor and Nestorius, Isodad of Merv, Geevarghese
Warda, Qūdāšā’ of Mar Addai and Mar Mari. Here I have speculated, as a continuation
of Aprmean theology, that the robe of glory that God had clothed Adam and Eve was
the nature itself. When they lost it, Isho Mšiḥā’ placed this glory in nature again, that is,
in every baptismal font, as part of his economy of salvation. Thus māwtḇā’ on the
Tuesday of bā‛ūṯā’ put forward a spiritual theology intertwined with Eco- theology
which inculcates in the participants the perfect reconciliation with God through the
perfect reconciliation with all living beings.
126
BIBLIOGRAPHY
Bibliography
Primary Sources
Bible
HOLY BIBLE, The New Revised Standard Version, Catholic edition, TPI, Bangalore, 1989.
KIRAZ GEORGE A., ed., Syriac- English New Testament – the Traditional Syriac Peshitta Text
and the Antioch Bible Engllish Translation., Gorgias Press, 2020.
Manuscripts
Nomo Canon of Abdisho of Nisibis, Copied in 1291 A.D, (Tcr. 64).
Dictionaries
PAYNE SMITH J, A Compendious Syriac Dictionary, Oxford, 1903.
Liturgical Texts
DARMO THOMA, ed., Ktava daqdam wadvatar wadḤudra wadkashkol wadgaza wqale
d‘udrana ‘am ktava dmazmore, Vol-1, Thrissur, 1961.
JOSHUA K C, ed., Pallikramapusthakam, CMS Kottayam, 1923.
The Lilturgy of The Holy Apostles Adai and Mari together with the Liturgy of Mar Theodorus
and Mar Nestorius, Paul and George, Thrissur, 1967.
Books
APHRAHAT, Aphrahat Demonstrations I, trans., Kuriakose Valavanolickal, Moran Etho 23,

SEERI, Kottayam, 2005.
CYRUS OF EDESSA, Six Explanation of the Liturgical Feasts, trans. William F Macomber,
CSCO-356, Scri. Syri. 156, Louvain, 1974.
CURETON W, ed., trans., Ancient Syrian Documents Relative to the Earliest Establishment of
Christianity in Edessa and the Neighbouring Countries, From the Year After Our Lord's
Ascension to the Beginning of the Fourth Century, London, 1864.
EPHREM, Repentance of Nineveh: A Metrical Homily on the Mission of Jonah, trans., Henry
Burgess, London, 1853.
127
BIBLIOGRAPHY
EPHREM, Des Heiligen Ephraem Des Syrers Sermones II, ed., and trans., Edmund Beck, CSCO
311, Scri. Syri. 134, Louvain, 1970.
EPHREM, Hymns on Virginity, Des Heiligen Ephraem des Syres Hymnen de Virginitate, ed., and
trans., Edmund Beck, CSCO 223-224, Scri. Syri, 94, Louvain, 1962.
EPHREM, Hymns on Faith, tr. Beck E, Des Heiligen Ephraem des Syres Hymnen de Fide, ed.,
and trans., Edmund Beck, CSCO 246-247, Scri. Syri, 73, Louvain, 1955.
GEDDES MICHAEL, The History of the Church of Malabar from the Time of its Being First
discovered by the Portuguezes in the Year1501, London. 1694.
GEEVARGHESE WARDA, The Warda: An East Syriac Hymnological Collection- Study And
Critical Edition, trans., Anton Pritula, Wiesbaden, 2015.
ISAAC OF NINEVEH, The Ascetical Homilies of Saint Isaac the Syrian, trans., The Holy
Transfiguration Monastery, Boston, 1984.
ISAAC OF NINEVEH, Mystic Treatises by Isaac of Nineveh, trans., A.J. Wensinck, Amsterdam,
1923.
MCCATHY CARMEL, Saint Ephrem’s Commentary on Tatian’s Diatessaron, trans., Manchester,

1993.
NARSAI, Narsai doctoris syri homiliae et carmina,I, Vol 1, ed. and trans., Mingana A Mosul,
1905.
MINGANA A, ed. and trans. Early Christian Mystics,Woodbrooke Studies, Christian Documents,
Volume VII, Cambridge, 1934.
Cambridge, 1911.
ISHO YABH IV, Nestorian Questions on the Administration of the Ecucharist by Isho Yabh IV,
trans., Van Unnik, Haarlem, 1937.
NARSAI, Liturgical Homilies of Narsai, trans., R H Connolly, Cambridge, 1909.
NARSAI, Homelies De Narsai Sur La Creation, trans., Phillippe Gignoux, P O, Tome XXXIV,
Belgique, 1968.
ODISHOO, Marganitha: On the Truth of Christianity, trans., Esahi Smimun XXIII, USA, 1988.
THOMAS OF MARGA, The Book of Governors: The Historia Monastica of Thomas Bishop of
Marga A. D. 840, Vol. I, ed., and trans., E. A. Wallis Budge, London, 1893.
WRIGHT W, The Apocrphal Acts of The Apostles, Vol. II, ed., and trans., London, 1871.
ST. ABIMALEK TIMOTHEUS, trans., Messianic Teachings, 1979.
128
BIBLIOGRAPHY
Studies
ARAVACKAL ROSELIN, The Mystery of The Triple Gradated Church, OIRSI, Kottayam, 2018.
AUMANN JORDAN, Spiritual Theology, London, 1984.
BADGER GEORGE PERCY, The Nestorians and Their Rituals, Vol. II, London, 1852.
BARSOUM IGNATIUS APHRAM I, The Scattered Pearls: History of Syriac Literature and
Sciences, trans. and ed., Matti Moosa, Gorgias Press, 2003.
BROCK SEBASTIAN, The Lluminous Eye: The Spiritual World Vision of St. Ephrem, Michigan,
1992.
CHATHAM R. D, Fasting: A Biblical-Historical Study, New Jersey, 1987.
CHEDIATH GEEVARGHESE, Mar Babai the Great Some Useful Counsels on the Ascetical Life,
Moran Etho 15, 2001.
COLLESS BRIAN E., The Wisdom of the Pearlers: An Anthology of Syriac Christian Mysticism,
Michigan, 2008.
EDWARDS DENIS, Ecology at the Heart of Faith, New York, 2006.
EPHREM, The Fathers of the Church: St. Ephrem the Syrian, the Hymns on Faith, trans., Wickes
Jeffrey T, Washington DC, 2015.
GEORGE FERGUSON, Signs ond Symbols in Christian Art, London Oxford, 1975.
GRIMM VERONIKA E., From Feasting to Fasting, the evolution of a Sin- Attitudes to food in late
antiquity, London, 1996.
GRAFFIN F., Narsai’s Metrical Homilies, trans. Frederick G McLeod, P O, 182, Belgique, 1979.
JINCY O U, Qulase d- Marth Maryam: A Study on the Liturgy of Hours for the “Praises of
Mary”Based on Ms.Tcr.27, (Unpublished Doctoral Dissertation), MG University
Kottayam, 2009.
MOOLAN JOHN, Liturgy of Hours (Divine Praises): Syro-Malabar Church, OIRSI, Kottayam,
2014.
KOONAMMAKKAL THOMAS, The Theology of Divine Names in the Genuine Works of Ephrem,
Moran Etho- 40, SEERI, Kottayam, 2015.
MURRAY ROBERT, Symbols of Church and Kingdom, Cambridge, 1977.
129
BIBLIOGRAPHY
NICAK MAROS, Penitential Theology and Optative Form of Remission of Sin in the Liturgical
Book of the Rose, Harp: XXXI, SEERI, Kottayam, 2016.
PATHIKULANGARA VARGHESE, Resurrection, Life and Renewal, Bangalore, 1982.
POOTHRUKAIL LUKE, Christian Response to Ecological Challenges a Reappraisal of the

Christian Notion of stewardship as a Sustainable Hermeneutical Key to Environmental
Ethics, OIRSI, Kottayam, 1996.
PULIURUMBIL JAMES, The Acts of Thomas: A Theological Source for St. Thomas Christians,
OIRSI, Kottayam, 2019.
RAYMOND E, et al, The New Jerome Biblical Commentary, Bangalore, 2009.
SHEMUNKASHIO AHO, Healing in the Theology of Saint Ephrem, Gorgias Press, 2004.
TIEMEYER, LENA-SOFIA, Jonah Through the Centuries, USA, 1969.
WIMMER JOSEPH F, Fasting in the New Testament, New York, 1983.
VELLIAN JACOB , Aradhanakrama Vijnanakosam, (mal.), OIRSI, Kottayam,2003.
ZAYD SHAFIQ ABOU, Ihidayutha: Study of the Life of Singleness in the Syrian Orient. From
Ignatius of Antioch to Chalcedon 451 A.D, Oxford, 1993.
Articles
BROCK SEBASTIAN,“Gabriel of Qatar’s Commentary on the Liturgy”, Hugoye 6.2, 2009,197-

246.
KOODAPPUZHA JOSE, “The Anthropological Axis of Thomas Christian Theology”, in A.

Mekkattukunnel, ed., Mar Thoma Margam: The Ecclesial Heritage of the St Thomas
Christians. Kottayam, OIRSI, 2012, 652-659.
KITHCEN ROBERT A, “On the Road to Nineveh- Dramatic Narrative in Jacob of Serug’s Memra
on Jonah, Studies in the Honor of Sebastian P Brock”, Gerogias press, 2008, 367-383.
KUBAT RODOLJUB, “Memra of Ephrem the Syrian of Jonah and the Repentance of the
Ninevites”, Theologia 4, Athens, 2014, 193-210.
BRUCE BECK - CHRISTOS ARABATZIS, “Intertextuality and Reception History in the story of
Jonah and Elijah in the Lives of the Prophets: The Tradition of Jonah as the Widow’s
Son”, International Symposium on Christian Apocryphal Literature, Thessaloniki, 2014,
1-16.
Digital Sources
130
BIBLIOGRAPHY
MAILAPARAMPIL MATHEW, Rogation of Ninevites, https://docs.google.com/document/ preview?

hgd= 1&id=1Uenys46OwiBP-iy_utD4UwlZxLJKNSqUO9Xn1m WDmcU, accessed on
Noverber 30, 2021.
MINEO LIZ, “Good genes are nice, but joy is better”, April, 2017, https://news.harvard.edu/gaz
ette/story/2017/04/over-nearly-80-years-harvard-study-has-been-showing-how-to-live-a-
healthy -and-happy-life, accessed on March 11, 2022.
SNYDER HOWARD A., “The Ten Commandments are Ecological”, October, 2019,
https://wciujournal.wciu.edu/environmental-studies/2019/10/29/the-ten-commandments-
are-ecological, accessed on March 5, 2022.
131

Fr. Justin Thesis

Uploaded by

Document Information

Original Description:

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Fr. Justin Thesis

Uploaded by

Copyright:

Available Formats

PAURASTYA VIDYᾹPῙṬHAM

THEOLOGICAL EXPOSITION OF THE FIRST

Thesis submitted to the Faculty of Theology in partial

I am especially grateful to Rev. Sr. Kochuthresia Kavunkal who corrected

My indebtedness rests heavily on Rev. Dr. Andrews Mekkattukunnel, the

I am grateful to all my classmates, especially Rev. Fr. Joby

Paurastya Vidyāpīṭham Fr. Justin T Neelankavil

Syriac Transliteration Table

Gal Galatians Eph Ephesians

Scope and Relevance of the Study

Sources and Methodology

History of Fasting in the East Syriac Tradition with Special

1. Definition and Etymology

2. Fasting Throughout the History

2.2. Fasting in Inter-Testament Period

In the Mishnah, the late second-century AD compilation of accumulated Oral

2.3. Fasting in New Testament

2.4. Fasting in the Writings of Early Church Fathers

2.5. Fasting in the Writings of Syriac Fathers

The Syriac ascetic ideal is exemplified in the protagonist of Acts of Thomas.

In Demonstration 3 Aphrahat states that fasting is not only abstaining from

Cyrus of Edessa says fasting is a spiritual medicine by which we might wipe

3. Fasting in Nomo Canon by Abdisho and in Catechism of CoE

1. The fast of Lent, fifty days.

3. The fast of the Virgin, fifteen days.

4. The Advent fast, twenty-five days.

5. The fast of the Ninevites, three days.

6. The fast of Mar Zeyya, three days.

7. The fast of the Virgins, three days.

8. The fast of Mar Elia, seven weeks.

9. The fast of Moses, from one to four weeks.

10. All Wednesdays and Fridays throughout the year.

4. Fast of the Participants in the Divine Services and Mysteries

5. Bā‛ūṯā’ or Rogation of Ninevites

5.2. Period of the Observation of Bā‛ūṯā’

February in the period of ‫ ܕܸܢܚܵܐ‬or Epiphany.

5.2. Hudra: the Literary Source of Bā‛ūṯā’ Prayers

5.3. The History of the celebration of Rogation

6. Present Ritual in Chaldean Syrian CoE

7. Present Rite in Syro Malabar Church and other Churches

In Kaduthuruthy big church there is a rogation rite called “Purathu

7.2. Syrian Orthodox and Orthodox Syrian Church

Jacob of Serugh’s longest memra is the commentary on the Book of Jonah,

7.3. Mar Thoma Syrian Church

Text and Translation of the Māwtḇā’

‫ܕܡܓܗܝ ܬܠܬܒܫܒܐ‬ Belongs to the morning of Tuesday of the

ܼ ‫ ܠܲܕܩܵܪܹܝܢ ܠܵܟ‬.‫ܐܲܢ݇ܬ̇ ܡܲܓܵܢ‬ priesthood and kingdom by your Cross so

‫ܫܦܝܼܥܹ̈ܐ‬ ‫ܒܪ̈ܲܚܡܹ ܐ‬ that their jurisdiction may lead us in unity

‫ ܟ ܲܕ‬.‫ܢܕܲܒ̇ܪ̈ܵܢ ܐܘܼܚܕܵܢܲܝ̈ܗܹܝܢ‬ power. My Lord, if the end of the world

‫ ܒܝܲܡܵܐ‬.ܼ ‫ܘܐܲܪܥ ܵܐ ܟܘܼܒ݂ܫܵܟ‬ fed us with your body and blood.

‫ܘܒܲܫܝܘܿܠ‬ ܼ ‫ܐܘܼܪܚܵܟ‬ 5. You moulded me and placed your hand on me.

‫ ܘܐܸܢܗܘ̤ ܡܵܪܝ‬.‫ܫܘܼܠܛܵܢܵܟ‬ In the beginning you created us and by

But my Lord, pour your mercy abundantly

‫ ܐܲܢ݇ܬ̇ ܝܵܕ ܲܥ ܐܲܢ݇ܬ̇ ܡܵܘܬܲܒ݂ܝ‬4. on us all, as your grace is accustomed to.

‫ܐܸܠܵܐ ܡܵܪܝ ܐܲܫܦܲܥ ܪ̈ܲܚܡܲܝܟ‬ by your living blood.

‫ܥ ܲܠ ܟܠܲܢ܇ ܐܲܝܟ ܼ ܕ ܲܡܥ ܵܕ ܵܐ‬

O earth, O earth, hear the word of the Lord

‫ܵܪܕܹܝܢܲܢ ܒܹܗ ܒܗܵܢ ܥ ܵܠܡܵܐ‬ to me, I show mercy upon them.

‫ ܘܡܵܐ ܕܡܲܛܝܼܢܲܢ‬.‫ܕܥܵܒܲܪ‬ 9. Let your mercy soon precede us.

‫ ܕ ܲܛܥܝܼܢ‬.‫ܕܢ ܸܚܙܘܿܩ ܡܸ ܢ ܹܗ‬ If a servant sins against his master, he goes

݂‫ܘܛܘܼܒܵܘܗܝ ܠܐܲܝܢܵܐ ܕܛܲܝܸܒ‬ And by prayer and supplication the master

ܲ ܵ‫ ܒ ܲ ݇ܪܬ݂ ܡܲܠܟ ܵܐ ܒܫܘܼܒ݂ܚܵܐ ܩ‬7