ENSKILDA HÖGSKOLAN STOCKHOLM EXAMENSARBETE: Programmen i Teologiska programmen Kandidat-Uppsats
Vårtermin, år 2021 Eastern Christian Studies
Stockholm School of Theology Sankt Ignatios College
Shhimo of 1890 and 1934 Uniformity or diversity?
Författare: Johan Andersson
Supervisor: Michael Hjälm Enskilda Högskolan Stockholm
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Approved: Thesis Advisor: ______Michael Hjälm Ph.D.
Eastern Christian Studies: ______Grant White Ph.D.
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Abstract
The ܐܡܝܚܫ Shhimo is the prayer book for normal weekdays of the Syrian Orthodox Church and it was officially printed for the first time in Dayro d-Kurkmo (Dayr Al-Zafaran) in 1890 with a printing press that Patriarch Ignatius Peter IV (+ 1894) had received in 1874 thanks to his visit to London and the Anglican Church. Prior to 1890 Shhimo was a diverse tradition expressed with different manuscripts in different monasteries showing a diverse use of different prayers and costumes. The second printing of Shhimo in 1913 and re-printing 1934, by the late Syrian Orthodox Patriarch Ephrem I Barsoum (+ 1957), was a reworked version of 1890 that included several important changes. This thesis will investigate what these changes were and what implications they carry for the understanding of Shhimo and for the Syrian Orthodox Church.
In this paper we will also start to investigate the transmission process of the Shhimo and study some of the manuscripts prior to 1890.
Keywords: ܐܡܝܚܫ Shhimo- Ephrem Barsoum- Syrian Orthodox- Dayro d-Kurkmo- Liturgy of the hours- Edessa- Tur’-abdin- Syriac/Aramaic- Syriac manuscripts
)2014 ♰( ܐܝܡܕܩ ܝܟܙ ܣܘܝܛܐܢܓܝܐ ܝܪܡ ܢܪܡ ܐܒܘ̈ ܛ ܝܬܝܠܬܕ ܐܢܝܡܐ ܐܢܕܗܘܥܠ :ܐܡܝܣ ܬܘܢܢܫܕܬܡ ܣܘܠܘܦ ܝܪܡܘ ܣܘܪܛܦ ܝܪܡܕ ܐܬܕܥܕ ܐܢܗܟ ܆ܝܪܘܟܐܠ ܐܒܫ ܐܝܪܘܟ ܢܘܒܐܕ ܗܬܘܝܗܙܕ ܐܢܚܠܘܦ ܪܩܝܠܐܘ ܕܝܘܣ ܆ܝܪܘܒܫܪܘܢܒ
Dedication of Thesis: In loving memory of Thrice blessed Patriarch Zakka I Iwas (+ 2014) and great appreciation of V. Rev. Chor-Episcopos Fr Chabo Elkhoury of St. Peter and St. Paul Syrian Orthodox Church in Norsborg, Sweden. Thankfulness and love to my family.
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Table of Content
Abstract ...... 3 1. Introduction ...... 5 1.1 Aim ...... 9 1.2 Method ...... 10 1.3 Material and limitations...... 10 1.4 Previous research ...... 11 2. The Cathedral office in the East...... 13 2.1 The structure of the Cathedral office ...... 17 3. Shhimo – origin ...... 22 3.1 The city of Edessa ...... 24 3.2 Manuscripts and prayer hours ...... 25 3.3 Developments of Shhimo ...... 28 3.4 Version and structure of SMMJ 00079 ...... 29 3.5 Version and structure of 1890 ...... 33 3.6 Version and structure of 1934 ...... 40 4. 1890 vs 1934 differences ...... 45 4.1 Additions ...... 45 4.2 Shifting places or changing completely ...... 46 4. 3 Psalms ...... 51 4.4 Sedro ...... 56 4.5 Saints ...... 62 5. Patriarch Ephrem I Barsoum’s view on prayer ...... 64 6. Syrian Orthodox view on tradition during the 19th century ...... 68 7. Structural analysis ...... 70 8. Conclusion ...... 78 9. Appendix A Shhimo 1890 vs Shhimo 1934 ...... 81 10. Literature: ...... 160
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1. Introduction
One of the main liturgical books in the Syrian Orthodox Church of Antioch is the Shhimo or prayer book for ordinary weekdays. It is used in the daily services in both monasteries and churches world vide and has been translated into several languages, with Swedish being one of the more recent.1 Antón Bousquet’s Between the twilights is the latest addition to several English translations.2 The interest, it seems, is not only in the book itself but also, and perhaps foremost, in the spirituality of it:
The Syriac tradition represents something more than a vestige of religious history or one of the roots of Christianity. What it offers us is a pathway to the divine that was cleared more than fifteen centuries ago, one that not only represents a random heap of prayers and rituals, but rather a coherent whole, a way of life in which the holy occupied a central part.3
The first official printing of Shhimo was made in 1890 in the then patriarchal monastery of Dayro d-Kurkmo (or Dayr Al-Zafaran) in Mardin, Turkey. Dayro d-Kurkmo was the see of the Syrian Orthodox Church of Antioch between the years 1166 up to 1924. During this time there were also periods of great divisions and crisis within the Syrian Orthodox Church. Starting in 1292/3 the Patriarchate of Mardin and Tur’-abdin was created due to internal divisions and local Moslem leaders’ political interests. The then Patriarch of Antioch Michel the II moved to Sis, slightly north of Antioch.4 From 1364 up to Ignatius Behnam al-Hadli (1412-1445) there were even three patriarchates: one in Mardin, one in Tur’-abdin and the third in Sis. The Patriarchate in Mardin was reunited with the Patriarchate located in Sis and Dayro d-Kurkmo became the Patriarchal see once again. Tur’-abdin remained an autonomous patriarchate until 1839 when it was finally reunited with the mother Patriarchate of Antioch.5 In a patriarchal encyclical letter from Patriarch Gewargis V (1819-1836) to the faithful of Tur’-abdin he writes:
1 Johan Andersson, Shimo – Den Syrisk Ortodoxa Kyrkans veckobönebok (Södertälje: SOKU, 2016) 2 Antón Bousquets, Between the twilights (KOADIG, 2019); Other English publications are Bede Griffiths, The book of common prayer of the Syrian Church. (Piscataway NJ: Gorgias press, 2015) and HG Zachariah Mar Nicholovos and HG Alexios Mar Eusebius and Fr Baby Varghese, Shehimo book of common prayer (Ministry of Liturgical Resource Development, Diocese of South-West America, 2016) 3 Antón Bousquets, Between the twilights (KOADIG, 2019) p 11-12 4 Khalid Dinno, The Syrian Orthodox Christians in the late Ottoman Period and Beyond – crisis then revival (Piscataway NJ: Gorgias Press, 2017) p 23 5 Khalid Dinno, The Syrian Orthodox Christians in the late Ottoman Period and Beyond – crisis then revival (Piscataway NJ: Gorgias Press, 2017) p 24 5
This great schism has led to so that the shepherd no longer knows its herd and the herd does not know its shepherd. And the priest does not know who his bishop is, and the bishop does not know who his patriarch is. And the monks do not know who his abbot is…6
And encourages them:
Just as we, weak, have forgotten the things that happened to us, in the same way you should forgive the things that have happened to you. Come and let us unite and be one so that also God is reconciled with all of us and He will praise this little and blessed flock.7
The reason behind the schism seems to be a misunderstanding between Patriarch Ismail in 1364 and bishop Basilius Saba of Salah. Dinno claims that it was caused by an ill-meaning third party.8 But Patriarch Ismail’s arrogance and mismanagement of the matter - Barsoum claims that Basilius first waited for three days outside the monastery asking for forgiveness, but the Patriarch did not open the door for him9 - enraged other bishops in Tur’-abdin and led them to declare Tur’-abdin as a separate patriarchate. Bishop Basilius became the first Patriarch of Tur’- abdin and was enthroned in the monastery of Mor Jacob in Salah. After Patriarch Basilius, the bishops of Tur’-abdin elected a successor that they also gave the honorific title of Ignatius. This schism lasted 475 years and five official attempts of healing failed, until Patriarch Elias II from Dayro d-Kurkmo (Patriarchate of Antioch) successfully healed the schism in 1839.10
Another important mark in the history of the Syrian Orthodox Church during this time happened in the year 1915 that became known as “The year of the Sword” (Syriac ܐܦܝܣ ) the peak of Ottoman oppression and attacks against Christians in the late Ottoman Empire and modern-day Turkey. During the oppressions ranging between 1895-1918 many Syrian Orthodox Christians, together with Armenian and Greek-Orthodox Christians, where slaughtered. In the official account presented by the late Patriarch Ephrem Barsoum, at the peace conference in Paris in February 1920, the number of Syrian-Orthodox Christians killed amounted to 90 313, with 156
6 Shemoun Can, Priestly Epistles and Patriarchal Encyclicals of the Syriac Orthodox Church written between 1821-1950 translated from Arabic to Syriac.(Göteborg: Gabriel Yalgin, 2011) p 34 7 Shemoun Can, Priestly Epistles and Patriarchal Encyclicals of the Syriac Orthodox Church written between 1821-1950 translated from Arabic to Syriac.(Göteborg: Gabriel Yalgin, 2011) p 35 8 Khalid Dinno, The Syrian Orthodox Christians in the late Ottoman Period and Beyond – crisis then revival (Piscataway NJ: Gorgias Press, 2017) p 108 9 Barsoum, Ignatios Ephrem, ܢܝܕ̈ ܒܥ ܪܘܛܕ ܐܪܬܐ ܠܥܕ ܐܬܘܢܒܬܟܡ (Byaban, Gonyeh: Lebanon, 1964) p 143-150 10 Khalid Dinno, The Syrian Orthodox Christians in the late Ottoman Period and Beyond – crisis then revival (Piscataway NJ: Gorgias Press, 2017) p 108 6
Monasteries and Churches ruined, 154 priests or monks killed, and 7 bishops and vicars killed.11 These numbers only refer to the years 1915-1918, with a total number much higher as regards to the whole period of 1895-1918.
Just two years prior to the year of Sayfo in 1913 as a young monk the then later Patriarch Ephrem I Barsoum revised the 1890 version of the Shhimo and printed a new one in Dayro d- Kurkmo in 1913 when the version of 1890 was out of stock. Born on 15th of June 1887 in Mosul12, Barsoum became a monk 1907 in Dayro d-Kurkmo and was ordained a priest in 1908.13 In 1911 Barsoum had been appointed the administrator of the printing house by Patriarch ’Abd Allah II Sattuf al-Sadadi.14 Then as a Patriarch Ephrem I Barsoum re-printed the 1913 version in St. Mark’s monastery in Jerusalem 1934. In the foreword of 1913 Barsoum claims that he corrected different errors of the Shhimo version of 1890 and previous ones with the help of nine (9) old manuscripts as his source.15 Barsoum states that: due to the lack of old manuscripts, you could find different versions of Shhimo books that contained several great errors, in which the “qawme” of the night, mainly the first, second and fourth and the hours of third, sixth, ninth and compline hours had been modified/changed due to the writer’s personal opinions. They had used the same hymns on different places and according to different local Church praxis. Therefore, we changed the duplicated hymns with others from the different older manuscripts.16
The “lack of old manuscripts” that Barsoum noted above is easily understood in the light of Horatio Southgate’s visit to the library of Dayro d-Kurkmo during the 19th century where he says:
I had heard much of its value and expected to find a rich repository of Syriac literature. What was my surprise, to find it consisted of no more than fifty volumes piled together in a shelf in a low, dark room, and covered thick with dust. Most of them were works in Arabic written in
11 Khalid Dinno, The Syrian Orthodox Christians in the late Ottoman Period and Beyond – crisis then revival (Piscataway NJ: Gorgias Press, 2017) p 228 12 George Kiraz and Sebastian Brock, Gorgias Encyclopaedic Dictionary of the Syriac Heritage. (Piscataway NJ: Gorgias Press, 2011) p 62 13 Khalid Dinno, The Syrian Orthodox Christians in the late Ottoman Period and Beyond – crisis then revival (Piscataway NJ: Gorgias Press, 2017) p 272 14 Geoffrey Roper, Islamic Manuscripts and Books, Historical Aspects of Printing and Publishing in Languages of the Middle East, Papers from the symposium at University of Leipzig September 2008 (Lieden: Brill, 2013) p 189 15 Johan Andersson, Shimo – Den Syrisk Ortodoxa Kyrkans veckobönebok (Södertälje: SOKU, 2016) p 8 16 Johan Andersson, Shimo – Den Syrisk Ortodoxa Kyrkans veckobönebok (Södertälje: SOKU, 2016) p 6 7
Syriac character and the greater part were injured by time, neglect, and rats … The bishop who accompanied me, told me that the rest were destroyed by Kurds during their occupation of the Monastery. They used them, he said, for wadding to their guns, and for culinary and other purposes.17
Barsoum tried to systemize and catalogize the different manuscripts that existed in different churches and places in the Syrian Orthodox world. In his book “The Scattered Pearls” Barsoum writes:
Shhimo was printed in Zafaran monastery 1890. It has been printed by the author for a second time 1913 and a third time in Jerusalem 1934 after comparing with seven (7) relatively old manuscripts together with [one] manuscript from Mosul and [one] from al-Sham (Syria) that differed on certain passages. The author has also written a historic introduction to the third printing.18
In the foreword of 1934, then as a Patriarch, he states:
When it [Shhimo] now is printed for the third time we are following the accurate and correct copy that was gathered by our weakness and printed in 1913.19
The question then arises what are the errors of 1890 that Patriarch Ephrem I Barsoum corrected and how different was the 1890 Shhimo from the later 1913 and 1934 versions? This is important since the present day Shhimo was printed and revised 1982 in Lebanon20 by His Eminence Mor Julius Yeshu Çiçek (1942-2005), the late Syrian Orthodox metropolitan of Europe, by using the edition of 1913/1934 as his source. The only real change, it seems, was editing the names of saints being said during the different prayers – a custom that is variable due to different local traditions. In one of the earliest manuscript of Shhimo from Jerusalem SMMJ 00079 you will even find the Syriac word ܢܠܦ or “N.” where the praying community obviously inserted any saint that was to be remembered either due to a local calendar or according to local Church tradition.
17 Khalid Dinno, The Syrian Orthodox Christians in the late Ottoman Period and Beyond – crisis then revival (Piscataway NJ: Gorgias Press, 2017) p 107-108 18 Ignatius Ephrem I Barsoum, De Spridda pärlorna (Södertälje: Anastasis Media, 2006) p 68 19 Digitalized version of Shhimo 1934 https://archive.org/details/unset0000anon_k6g3/page/n6/mode/2up 20 Mor Julius Yeshu Çiçek, ܐܡܝܚܫ (Beirut: Maouchy and Zakaria Printing Press, 1982) 8
Before 1890, Shhimo was prayed from different manuscripts and with different local variations. This present study will not look deeply into the different manuscripts, but as far as we know today the earliest full manuscript that we have of the Shhimo is found in Jerusalem (SMMJ 00079), dated between 12-14th centuries.21 Two others are: one found in the monastery of Mor Gabriel in Turkey (MGMT 00227), dated to 1474 A.D.22 and one found in Mar Behnam monastery (MBM 00049) in Mosul dated to 15th-16th centuries.23 After studying the different versions of 1890 and 1934 (1913) we will then be able to go further back in the history of Shhimo.
One final consideration is the relationship between the Syriac and Greek sources and their translations in relationship to Shhimo. Studies have investigated different parts of it, starting with Dr Sebastian Brocks’ study “From Ephrem to Romanos”24 which discusses the interaction between Syriac and Greek in Late Antiquity. Other studies have suggested that the Syriac language evolved as “the Church language” of the Syrian Orthodox Church in the aftermath of Chalcedon starting with Philoxenus of Mabbugh writing entirely in Syriac.25 In addition to this, Patriarch Ephrem I Barsoum was open to the fact that many canonical prayers (ܐܢ ܘܢܩ̈ in Syriac) are translations from the great Greek Byzantine musical fathers Andrew of Crete, Cosmas of Jerusalem and John of Damascus.26 The Syriac father Jacob of Edessa is also mentioned as an important person in this work, and Jacob himself was known for his love and admiration of the Greek language.27 Barsoum even argues that it was Jacob of Edessa that composed the first version of Shhimo.28 This could show the mutual usage of both Greek and Syriac sources for the Shhimo.
1.1 Aim
The aim of this study is to investigate the history and making of the two versions of Shhimo printed in 1890 and 1934. First by comparing the different versions with each other, and then observing the changes introduced by Barsoum, along with analysing his apparent and explicit reasons for making the changes. The Shhimo is part of a tradition of prayer, most probably
21 Link in Virtual Hill Museum and Manuscripts Library: https://www.vhmml.org/readingRoom/view/126832 22Link in Virtual Hill Museum and Manuscripts Library: https://www.vhmml.org/readingRoom/view/123113 23 Link in Virtual Hill Museum and Manuscripts Library: https://w3id.org/vhmml/readingRoom/view/130806 24 Sebastian Brock, From Ephrem to Romanos (Aldershot: Ashgate, 1999) 25 Fergus Millar. “The Evolution of the Syrian Orthodox Church in the Pre-Islamic period: From Greek to Syriac?” Journal of Early Christian Studies, Volume 21, number 1, Spring (2013): 43-92 26 Ignatius Ephrem I Barsoum, De Spridda pärlorna (Södertälje: Anastasis Media, 2006) p 298 27 Gabriel Yalgin, Michael the Syrian Church Chronicle in Syriac (Göteborg: Gabriel Yalgin, 2006) p 515-516 28 Ignatius Ephrem I Barsoum, De Spridda pärlorna (Södertälje: Anastasis Media, 2006) p 67 9 emerging from the cathedral office starting in the 4th century, that is diverse and not easily consolidated into a single book or unit. It is diverse with different variations and hymns according to local praxis, of which Barsoum was well aware and deeply appreciative. The aim of this thesis is to present some theories about Barsoum’s perception of the Shhimo in the history and tradition of the Church, and how he attempted to shape this important liturgical form into a practice unifying the Church.
1.2 Method
This study will be conducted by an inductive historical-critical method of first comparing the two different printings of Shhimo of 1890 and 1934, as can be seen in Appendix A, and after that I will conduct a structural analysis on the apparent differences that we can find between the two versions. In the structural analysis I will try to highlight the different changes that Barsoum made in 1934 and see the motives behind them – his hermeneutics, so to speak.
The goal of structural analysis in liturgiology, as described by the great liturgical scholar Dr Robert F Taft SJ29, is to recover the what – that is to say the structure – in order to then answer the historical question of how, and then the sociological and theological question of why. By seeing the what of 1890 and 1934 compared to each other, the other questions of how and why can be answered with the aid of historical inquiry of the situation of the Syrian Orthodox Church during the 19-20th centuries and the vast manuscriptal tradition of Shhimo which can help us to uncover the diversified tradition of the Shhimo itself.
1.3 Material and limitations
The two primary sources the Shhimo of 189030 and the 193431 will be used, together with manuscript SMMJ 00079 and other manuscripts found at Virtual Hill Manuscript Museum and Library.32 The full structure of the Shhimo of 1890 and 1934 are to be found in Appendix A. For secondary sources we will use Patriarch Barsoum’s essay on prayer33 and the different
29 Robert J. Taft, Beyond East and West (Rome: Pontifical Oriental Institute, 1997) p 187-202 30 The version of 1890 is found in the digital archives of the University of Bonn: https://digitale-sammlungen.ulb.uni-bonn.de/content/titleinfo/316881 31 The version of 1934 is found here: https://archive.org/details/unset0000anon_k6g3/page/n4/mode/2up 32 https://www.vhmml.org/ 33 Ignatius Ephrem I Barsoum,Tidebönens Andliga Skatt (Göteborg: Gabriel Yalgin 2006); Syriac version is found: https://archive.org/details/spiritualtreasur0000mari/page/9/mode/2up 10
Patriarchal letters written from 1821-1950.34 For the cultural and historical context Khalid Dinno’s doctoral thesis will be used.35
The modern versions of Shhimo of 198236 and 199137 will also be used, together with the Swedish translation that I was part of in 2016.38
1.4 Previous research
Previous studies have investigated different aspects of the development of the divine office and Dr Robert F Taft’s’ The Liturgy of the hours39 is still one of the main books in the field. Taft’s main interest is to show the development from the Temple and Synagogue up to modern rites, and he has a short chapter on the Syrian Orthodox rite. Other scholars looking into the same development are Dr Juan Mateos40 and Dr Paul F Bradshaw.41
There are several studies on the Shhimo in the Syriac tradition. Jean Tabet’s L’Office Commune Maronite: Etude du Lilyo et du Safro42 wrote about Shhimo in the Maronite tradition. Antón Bousquet’s Between the twilights43 contains not only a modern English translation of Shhimo but also tries to identify different spiritual aspects of the liturgical day and hours. Dr Menzer Hobil studied the theme of salvation in Shhimo in 2013.44 Dr Baby Varghese’s West Syrian Liturgical Theology45 investigated some aspects of liturgical rhythm and the late Syrian Orthodox Patriarch Ephrem I Barsoum, The Scattered Pearls46 tries to pave a way for further
34 Shemoun Can, Priestly Epistles and Patriarchal Encyclicals of the Syriac Orthodox Church written between 1821-1950 translated from Arabic to Syriac (Göteborg: Gabriel Yalgin, 2011) 35 Khalid Dinno, The Syrian Orthodox Christians in the late Ottoman Period and Beyond – crisis then revival (Piscataway NJ: Gorgias Press, 2017) 36 Mor Julius Yeshu Çiçek, ܐܡܝܚܫ (Beirut: Maouchy and Zakaria Printing Press, 1982) 37 Mor Julius Yeshu Çiçek, Shhimo, (Hengelo: Bar-Hebraeus Verlag, 1991) 38 Johan Andersson, Shimo – Den Syrisk Ortodoxa Kyrkans veckobönebok (Södertälje: SOKU, 2016) 39 Robert J. Taft The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) 40 For instance, Juan Mateos, The Origins of the Divine office, Worship 41 (1967): 477-85 41 Just to mention one of his books: Paul F Bradshaw, Daily Prayer in the Early Church, (Eugene, Oregon: Wipf and Stock, 2008) 42 Jean Tabet, L’Office Commune Maronite: Etude du Lilyo et du Safro (Kasilik: L’Universite de Saint-Esprit, 1972) 43 Antón Bousquets, Between the twilights (KOADIG, 2019) 44 Menzer Habil, La théologie du salut selon le cycle hebdomadaire syro-antiochien. Étude historique et théologique. (Paris: Atelier national de reproduction des thèses, 2013) 45 Baby Varghese, West Syrian Liturgical Theology (Cornwall: MPG Books Ltd., 2004) 46 Ephrem I Barsoum, Transl. Matti Moosa The Scattered Pearls (Piscataway NJ: Gorgias Press, 2004) 11 studies with a simple introduction to Shhimo and other liturgical books. Dr Roger-Youssef Akhrass’ also wrote a paper on Mary in the Šḥimo and the Early Syriac Fathers in Hugoye 2020.47
When it comes to the periods of division and re-uniting of the different rival patriarchates as well as the later history of the Syrian Orthodox Church of Antioch, Dr Khalid Dinno’s book is the best available source.48
The author’s sincere hope and desire is the revival of studies connected with the Syrian Orthodox prayer book of Shhimo. Hopefully, this study will be a contribution.
47 Akhrass, Roger-Youssef. “Mary in the Šḥimo and the Early Syriac Fathers” Hugoye: Journal of Syriac Studies 23.2 (2020): 279–321. 48 Khalid Dinno, The Syrian Orthodox Christians in the late Ottoman Period and Beyond – crisis then revival (Piscataway NJ: Gorgias Press, 2017) 12
2. The Cathedral office in the East
The evidence from the early fathers of the Church, before the Milano edict of 313 A.D., testifies to a variety of practices in regards to the prayer life of the Churches. As a consequence, there is no unitarian view of liturgical prayer in the early church. But it was never treated as a problem, instead as a testimony to the richness of God. Socrates of Constantinople (+ 450 A.D.) testifies to this in his Church History (written between 439-450 A.D.) that says:
“… It is impossible to find anywhere, among all the sects, two Churches that agree exactly in their prayer ritual… To give a complete catalogue of all the various customs and ceremonial observances in use throughout every city and country would be difficult – or rather, impossible” (Church History, V, 22).49
After the Milano Edict of 313 A.D. the Christians in the Roman Empire were granted religious freedom and freedom of worship. Christianity did not become the official religion yet, but it was granted the freedom that it had lacked during the first three hundred years. This also gave the church the possibility to develop the public and external aspects of the faith, such as church buildings, Christian arts, and liturgy.50
It could be seen as a springtime for the liturgical rites and offices of the church. Now it was possible to gather in public and to arrange for large services of worship, something that was unthinkable during the hardest years of persecution. But the vast evidence springing from this time is not a revolution, but an evolution. Building on the principles from the first two hundred centuries and part of the Jewish heritage.51
The great liturgical scholar Juan Mateos divides the development of the liturgical office in this period into three types: 1) cathedral, 2) Egyptian-monastic and 3) urban-monastic.52 These are not chronological developments but both one and two developed simultaneously, and the third is a synthesis of the two first.
49 Robert J. Taft, The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 31 50 Robert J. Taft, The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 31 51 Robert J. Taft, The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 3-30 52 Juan Mateos, The Origins of the Divine Office. Worship 41, (1967) p 477-485 13
I would argue that the cathedral office is a major source of inspiration for the Shhimo as we have it today by considering the following:
Cathedral offices are the prayers that developed in the city churches where secular people attended on a regular basis, as opposed to the monastic setting that was for the ascetics. It was the cathedral or local church of the bishop that was the centre of liturgical life for people outside of monastic settings. This office was fixed for a morning and evening service together with fixed psalms and hymns that for the most part stayed the same during the whole year. It was a setting where incense, bishop, priest, and deacons played an important role, and where the lay person regularly attended. Except for the Egyptian and Cappadocian praxis, there were no scriptural readings during these regular offices. The readings in most of the churches morning and evening prayers are, according to Taft, a later inclusion.53 In the Shhimo you still have an office without a regular reading cycle.
The first writer to speak about this type of service is Eusebius of Caesarea (+ 339 A.D.):
“For it is surely no small sign of God’s power that throughout the whole world in the churches of God, at the morning rising of the sun and at the evening hours, hymns, praises and truly divine delights are offered to God. God’s delights are indeed the hymns sent up everywhere on earth in his Church at the times of morning and evening. For this reason, it is said somewhere: “Let my praise be sung sweetly to him” (Ps 147:1) and “Let my prayer be like incense before you” (Ps 141:2).” (Commentary on Psalm 64).54
Psalm 141 (140) that Eusebius refers to became the evening psalm par excellence in the cathedral service. This is even more explicitly stated by John Chrysostom (+ 407 A.D.) regarding the Antiochian cathedral services. In his Commentary on psalm 140 (141) he says that this psalm is chanted daily. He also speaks about psalm 63 being chanted daily as the morning psalm:
“Many things in this psalm (141) are suitable for the time of evening. Not for this reason, however, did the fathers choose this psalm, but rather they ordered it to be said as a salutary medicine and forgiveness of sins, so that whatever has dirtied us throughout the whole length
53 Robert J. Taft, The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 33 54 Robert J. Taft, The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 33 14 of the day, either in the marketplace or at home or wherever we spend our time, we get rid of in the evening through this spiritual song. For it is indeed a medicine that destroys all those things. The morning psalm (63) is of the same sort… For it kindles the desire for God, and arouses the soul and greatly inflames it, and fills it with great goodness and love… But let us see where it begins, and what it teaches us: “O God my God, I keep vigil before you, my soul thirsts for you” (Ps 63:1). Do you see how it shows the words of a soul afire? Where there is love of God, all evil departs; where there is remembrance of God there is oblivion of sin and destruction of evil…” (Commentary on Psalm 140, 1).55
The gathering for “only” morning and evening services in the churches and not at the other hours had a practical reason. It was simply not possible for a lay person to come to church more than before and after work. This is clearly stated in a baptismal sermon of John Chrysostom:
“And I urge you to show great zeal by gathering here in the church at dawn to make your prayers and confessions to the God of all things, and to thank him for the gifts he has already given. Beseech him to deign to lend you from now on his powerful aid in guarding this treasure; strengthened with this aid, let each one leave the church to take up his daily task, one hastening to work with his hands, another hurrying to his military post, and still another to his post in the government. However, let each one approach his daily task with fear and anguish, and spend his working hours in the knowledge that at evening he should return here to the church, render an account to the Master of his whole day, and beg forgiveness for his faults” (Baptismal instructions 8:17-18).56
It was the same Chrysostom that developed the theological link between the morning and evening sacrifice in the Temple with the morning and evening prayer of the Christian church:
“This was ordered and laid down by law for the priests, that … each morning and each evening they sacrifice and burn a lamb. The former was called the morning sacrifice, the latter the evening sacrifice. God ordered this to be done, signifying through doing this that it is necessary to be zealous in worshipping him at both the beginning and the end of the day” (Commentary on Psalm 140, 3).57
55 Robert J. Taft, The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 42-43 56 Paul F. Bradshaw, Daily Prayer in the Early Church (Eugene, Oregon: Wipf and Stock, 2008) p 73-74 57 Robert J. Taft, The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 43 15
The cathedral service had a special lamp lighting service. In the early church this was part of the Agape meal but later became part of the larger evening service. Gregory of Nyssa (+ 395 A.D.) speaks about this service in connection with the death of his sister Macrina. While he is sitting at her deathbed he writes: “the chant of the singers called to the thanksgiving for the light, and she sent me off to the church”.58
Basil the Great (+ 379 A.D.) also speaks about this thanksgiving of the light and it seems that this was a major part of the cathedral service. He also mentions that the hymn chanted in connection with this was Phôs hilaron, a hymn still used as the lucernarium hymn of Byzantine vespers according to the tradition of St. Sabas.59 While commenting upon this hymn, Basil says that he does not know who wrote it but that it is an “ancient” formula:
“It seemed fitting to our fathers not to receive the gift of evening in silence, but to give thanks immediately upon its appearance. We cannot say who was the father of the words of the thanksgiving for the light. But the people utter the ancient formula, and those that say: ‘We praise you Father, Son and Holy Spirit of God’ were never thought impious by anyone” (On the Holy Spirit 29).60
Even Chrysostom speaks about the lighting service in Antioch, but it does not seem to be as solemn as in Cappadocia described by Basil above. Chrysostom even complains about the congregation giving more attention to the lighting of candles, than his sermon and the light of the Holy Scriptures (In Genesis Sermo 4,3).
Bradshaw and Taft are at odds with each other regarding the origin of this service of lightning the candles in a solemn way. Bradshaw argues that this is Jewish custom coming from the lighting of the Sabbath candle in Jewish homes and was an early praxis that the Church took over in connection with its common agape meals.61 Taft, on the other hand, believes this is a baptized pagan rite. And that this type of ceremonial greetings of the light was common amongst the pagans and in the Eastern Mediterranean area. Taft also argues that both pagans
58 Robert J. Taft, The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 36 59 Robert J. Taft, The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 38 60 Robert J. Taft, The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 38 61 Paul F. Bradshaw, Daily Prayer in the Early Church (Eugene, Oregon: Wipf and Stock, 2008) p 76 16 and Christians greeted the light in a similar way, and that the Jews did not light their candle each day – which was the case for both Christians and pagans.62
2.1 The structure of the Cathedral office
By looking at the testimonies of this era we can get a clearer view of the structure of the prayers. In Cappadocia, the evening office looked like this, according to Taft63:
Lucenarium with Phôs hilaron
Psalm 141 (140)
Lessons and homily
Intercessions with “angel of peace” petitions
We do not have any clear information about the morning prayer but Basil’s letter nr 207, 3, describes a vigil that concludes with cathedral matins64:
Isaiah 26:9 ff
Psalm 119
Antiphonal psalmody; prayers (repeatedly)
Responsorial psalmody, prayers (repeatedly)
[Lessons] (repeatedly)
Psalm 51
Hymns and canticles
[Intercessions]
62 Robert J. Taft, The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 37 63 Robert J. Taft, The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 39 64 Robert J. Taft, The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 41 17
In the Apostolic Constitutions written in Greek around year 380 by a Syrian from the environs of Antioch, we see the first full description and structure and contents of the three cathedral offices of morning praise, evensong, and the Sunday resurrection vigil. According to this document the primitive nucleus of cathedral morning and evening prayer was65:
Psalmody (Ps 63 in the morning and 141 in the evening)
Litany, prayer of blessing and dismissal for each of the four categories
(catechumens, energoumenoi, photizomenoi, penitents)
Litany of the faithful
Collect
Prayer of blessing
Dismissal
In one of the most important liturgical descriptions of this time, the diary of the Spanish pilgrim nun Egeria, we see the structure of the liturgical prayers in Jerusalem during the episcopate of St. Cyril of Jerusalem (+ 386 A.D.) that she visited during the years 381-384. The Vespers in Egeria’s diaries includes psalms, antiphons, intercessions, dismissal and opens with a light service in which the vesper light is brought out from the Holy Sepulchre. A rite that clearly symbolizes the Risen Christ giving light to the world. These hagiopolite vespers looked like this66:
Lightning of the lamps
Vesperal psalms, including psalm 141
Antiphons
Entrance of the bishop
65 Robert J. Taft, The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 47 66 Robert J. Taft, The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 51 18
Hymns or antiphons
Intercessions and blessing
Dismissal
Stations before and behind the cross, with prayers and blessings
There are several things worth noting here, but one of the main is the use of more than just psalm 141 for the evening office. In Antioch it was only psalm 141 that was used, but here we have three or more psalms, always including 141. According to Taft those offices deriving from Jerusalem are Byzantine monastic vespers of St. Sabas, Chaldean, Syrian and Maronite vespers and all of these have three or more psalms for their evening prayer.67
One of the main characteristics of the Cathedral offices, as we noted above, are the different liturgical practices. Incense being one of them. This liturgical praxis related to the Old Testament Exodus 30:7-8:
“And Aaron shall burn thereon sweet incense every morning: when he dresses the lamps, he shall burn incense upon it. And when Aaron lighted the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations” (KJV).
Ephraim the Syrian (+ 373 A.D.) writes in his Carmina Nisibena composed about year 363 A.D. in addressing the bishop of Nisibis, Abraham, saying:
“Thy fasts are a defence upon our land, thy prayer a shield unto our city; Thy burning of incense is our propitiation; Praised be God, who has hallowed thine offering” (Carmina Nisibena 17:37f).68
Bradshaw even suggests that this overall praxis first emerged in Syria.69 Ephraim’s comment is not clear if it refers to the Eucharist or another liturgical setting, but almost a century later another bishop of Syria, Theodoret bishop of Cyrrhus, wrote sometime after the year 453 A.D. and in comparing the Christian worship with the Jewish counterpart says: “We celebrate the
67 Robert J. Taft, The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 51 68 Paul F. Bradshaw, Daily Prayer in the Early Church (Eugene, Oregon: Wipf and Stock, 2008) p 77 69 Paul F. Bradshaw, Daily Prayer in the Early Church (Eugene, Oregon: Wipf and Stock, 2008) p 76 19 liturgy reserved to the interior. For we offer to God incense and the light of lamps, as well as the liturgy of the mysteries of the holy table” (Theodoret, Questiones in Exodum 28).70 Following Mateos, Bradshaw is seeing the last part of the commentary to refer to the Eucharistic celebration but the first “the light of lamps” to refer to the daily office (perhaps the Vesper lucenarium noted above).
Taft concludes:
Nor was there anything arcane about the rationale of these offices. The morning hour of prayer was a service of thanks and praise for the new day and for salvation in Christ Jesus. It was the Christian way of opening and dedicating the new day. And vespers were the Christian way of closing it, thanking God for the day’s graces, asking his pardon for the day’s faults, and beseeching his grace and protection for a safe and sinless night. The basic symbol of both services was light. The rising sun and the new day with its change from darkness to light recalled the resurrection from the day of Christ, Sun of justice. The evening lamp recalled the Johannine “light of the world” shining amidst the darkness of sin. And Christians did these prayers in common because, as Chrysostom and the Apostolic Constitutions affirm, their sole power was as the Body of Christ. To absent oneself from the synaxis is to weaken the body and deprive the head of his members.71
In conclusion of this chapter, I will use the structure of cathedral cursus as suggested by Taft to display the daily and Sunday office(s)72:
DAILY SUNDAY Resurrection Vigil
Three antiphons with prayers
Intercessions
Incense
Gospel
70 Paul F. Bradshaw, Daily Prayer in the Early Church (Eugene, Oregon: Wipf and Stock, 2008) p 77 71 Paul F. Bradshaw, Daily Prayer in the Early Church (Eugene, Oregon: Wipf and Stock, 2008) p 56 72 Robert J. Taft, Beyond East and West (Rome: Pontifical Oriental Institute, 1997) p 55 20
Blessing and dismissal
Matins
Morning psalms and canticles,
including ps 62 (63)
Gloria in excelsis
Intercessions
Blessing and dismissal
EUCHARIST
Vespers
Light service and hymn
Vesperal psalmody, including ps 140 (141)
Incense
Hymns and antiphons
Intercessions
Blessings and dismissal
21
3. Shhimo – origin
Shhimo is probably a continuation of this Cathedral office that we have noticed above, with Syriac elements added to it. According to Patriarch Ephrem I Barsoum (+ 1957 A.D.), the author of the present day Shhimo, it was probably Jacob of Edessa (+ 708 A.D.) that organized and translated the first Shhimo73 from Greek to Syriac. The reasons used to support this claim is a reference to a manuscript – Paris Syr. 150 - dated to 15th century that says that the arrangement of this Shhimo is of the Edessan usage from St Jacob of Edessa. Manuscript British Library Add 14704, dated from the same time also uses this reference.
The main problem, as far as I can see, is that these manuscripts are dated 700 years after the death of Jacob in 708. But there are still modern scholars who hold the view of Jacob as the organizer of Shhimo as probable.74 However, not only the timespan is a problem but there is nothing in Jacob’s vitae, written by Michael the Syrian (+ 1199 A.D.) 400 years before the above-mentioned manuscripts, that supports this:
He was from Quro in Antioch, from a village called ’En Daba … When he thoroughly read all the books of the Old and New (Testament) and (Church-) teachers, he went to the monastery of Aftonia and was tonsured a monk there. There he also lived an ascetic life with (prayers of) the psalms and the books in the Greek (sic) language… Jacob then, when the monks of Eusebona asked him to come to them, he went there to teach and renew the Greek (sic) language that had perished. He taught there for 11 years, the Greek psalms, and the reading of the Books (of the Bible) and the (Greek) language. But a war was raged against him from the brothers who were jealous (of) and hated the Greeks…75
In Michael’s text we also learn that Jacob was furious over the lack of reverence for the canonical laws, and he took the law book of the church and burnt it in front of the Patriarchal resident and said: “these laws that you trample on and do not hold, as supernumerary and useless I now burn them”.76 We also learn that he corrected the Old Testament of Peshitta and that he was the bishop of Edessa for two periods. It is in this function, then, that he perhaps
73 Ignatius Ephrem I Barsoum, De Spridda pärlorna (Södertälje: Anastasis Media, 2006) p 67 74 There are several present studies that still support the claim of Jacob of Edessa as the organizer of Shhimo. For instance: Roger-Youssef Akhrass, "Mary in the Šḥimo and the Early Syriac Fathers." Hugoye: Journal of Syriac Studies 23.2 (2020): 279–321 and George Kiraz and Sebastian Brock, Gorgias Encyclopaedic Dictionary of the Syriac Heritage. (Piscataway NJ: Gorgias Press, 2011) p 433 75 Gabriel Yalgin, Michael the Syrian Church Chronicle in Syriac (Göteborg: Gabriel Yalgin, 2006) p 515-516 76 Gabriel Yalgin, Michael the Syrian Church Chronicle in Syriac (Göteborg: Gabriel Yalgin, 2006) p 515-516 22 corrected the Shhimo but there is no reference here as to the composition of the Shhimo. If Jacob did compose and/or translated the first Shhimo why does not Michael mention it?
As to the manuscript references from the 15th centuries of both British Library Add 14704 and Paris Syr. 150, they are – as we mentioned above - around 700 years later than Jacob and in the probably earlier manuscript of Jerusalem SMMJ 00079 there is no mentioning at all of Jacob of Edessa being the organiser of Shhimo, despite the fact that the scribe of Priest-Monk Saliba in the monastery of the ladder of St Abhay wrote a lengthy dedication at the end of this manuscript.77
From other sources we find quotations of Jacob regarding a developed Syriac cathedral rite already existing in his days. According to Bar-‘Ebroyo, Jacob says the following of morning and evening prayers in the churches:
If, during the time for morning and evening prayer, you do not have any incense, o priest, fulfil your prayers without it because they will be accepted (anyway). And even if you say the meanings/words/hymns of the incense without it, there is no loss in this. The Lord will accept without fire and incense… The priests should not say many prayers and babble, but only one to build up the people (Bar-‘Ebroyo, Hudoye, V, 5).78
It seems there were morning- and evening prayers with incense before Jacob. This clearly connects the prayers with the cathedral usage of incense as seen above. Jacob also seems distressed about different misuses and “babbles” that were unnecessary for the edification of the people.
I would argue that it is highly debatable whether Jacob of Edessa had anything to do at all with the composition of Shhimo and references to manuscripts almost 700 years after his death is not conclusive evidence, especially since we have earlier manuscripts not mentioning Jacob at all as the organiser of Shhimo and the fact that Michael the Syrian does not say anything about it either.
77 See page 29-30 below for the full text from: https://w3id.org/vhmml/readingRoom/view/126832 78 Mor Gregorius Bar-Ebroyo, Nomocanon. (Hengelo: Bar Hebraeus Verlag, 1986) p 40 23
3.1 The city of Edessa
Even if we accept the suggestion that it was not Jacob of Edessa who organised the Shhimo, Edessa was an important city in the beginnings of Syriac Christianity. There is even a legend that Christ himself was in written correspondence with Abgar, one of its kings, and that resulted in Christ sending a picture of himself and then later his disciple Aday to Christianize the city.79 Modern scholars and historians find little historical evidence for this and as Dr Sebastian Brock writes “unfortunately the correspondence and story [about Abgar and Aday] do not stand a critical investigation and Aday is unfamiliar to Ephrem”80 - but it is an important story in the sense that Edessa has contacts with the early beginnings of Christianity. The language spoken in Edessa was Syriac, a western Aramaic dialect that later became the “lingua franca” of the Churches from Antioch up to present day China.81
Modern scholars believe that “The Christian message came to Edessa through the city’s Jewish community and its connections with Jerusalem”.82 The connection with Jerusalem is important in our study of the Shhimo because Taft argues that the structure and order of the office of the West-Syrian churches (amongst others) derives from Jerusalem.83 In Edessa there was also a friendly relationship between the Christian and Jewish communities, unlike Antioch where there were more hostile environments.84
Taft identifies three cities of major importance for the Western-Syriac liturgical tradition: Antioch, Jerusalem and Edessa.85 He also claims that: “The West-Syrian rite is a synthesis of native Syriac elements, especially liturgical texts of Antiochene and hagiopolite provenance. This synthesis was the work of Syriac, non-Chalcedonian monastic communities in the Syriac-
79 Dale T Irvin and Scott W Sundquist, History of the World Christian Movement: Earliest Christinanity to 1453 (Maryknoll, NY: Orbis Books, 2001) p 59-60 80 Sebastian Brock and David Taylor, Den Dolda Pärlan, Volym II Arvtagarna av det forntida Arameiska arvet (Italia: Trans World Film, 2001) p 121 81 Dale T Irvin and Scott W Sundquist, History of the World Christian Movement: Earliest Christinanity to 1453 (Maryknoll, NY: Orbis Books, 2001) p 57 82 Dale T Irvin and Scott W Sundquist, History of the World Christian Movement: Earliest Christinanity to 1453 (Maryknoll, NY: Orbis Books, 2001) p 59 83 Robert J. Taft The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 51 84 Dale T Irvin and Scott W Sundquist, History of the World Christian Movement: Earliest Christinanity to 1453 (Maryknoll, NY: Orbis Books, 2001) p 61 85 Robert J. Taft The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 239 24 speaking hinterlands of Syria, Palestine and parts of Mesopotamia, beyond the Greek cities of the Mediterranean littoral”.86
The Shhimo, as per suggestion of Taft, is a synthesis of different elements that was collected and kept alive in the different monastic communities within the Syrian Orthodox world.
The Syriac Churches were also prominent with hymns and poems about the Christian faith, where Ephraim the Syrian (+ 373 A.D.) is the first one that comes to mind, but also, Jacob of Sarugh (+ 521 A.D.). Perhaps the madroshe of Ephraim and hymns of Jacob were the first to be introduced into the daily prayers? Here we can only speculate but as Taft recognizes during the 4th century the cathedral offices in the different cities and churches had antiphons, canticles and hymns added87 and in the Syriac speaking churches this was of course done in Syriac.
3.2 Manuscripts and prayer hours
The earliest full manuscript that we have today is found in Jerusalem (SMMJ 00079) and is dated between 12-14th centuries.88 Two others are found in the monastery of Mor Gabriel in Turkey (MGMT 00227), dated to 1474 A.D.89 and in Mar Behnam monastery (MBM 00049) in Mosul dated to 15th-16th centuries.90
All three manuscripts above contain morning, evening and night prayer and only MGMT 00227 (1474 A.D.) contains reference to one of the other hours: on page 138 you find the prayer of the third hour on Saturday.91 Strikingly is the shortness of the night office in the SMMJ 00079 and MGMT 00227 with just the M’irono, one “qawme” and a supplication. The Shhimo that we have today is then a result of additions and changes during a long period of time. This shows that even if we were to accept the theory that Jacob of Edessa arranged the Shhimo of the 7th century, that Shhimo was clearly not the same as the one that we have today.
During the 13th century Bar-‘Ebroyo says in Hudoye with connection to the prayers of the hours:
86 Robert J. Taft, The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 239 87 Robert J. Taft, The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 90 88 Link in Virtual Hill Museum and Manuscripts: https://www.vhmml.org/readingRoom/view/126832 89 https://www.vhmml.org/readingRoom/view/123113 90 https://w3id.org/vhmml/readingRoom/view/130806 91 https://www.vhmml.org/readingRoom/view/123113 25
The teachers added the prayer of Sutoro (Compline) due to the number of seven. “Seven times a day I praise you,” said David. Laypeople [lit. worldly] cannot pray seven times. They pray three times as David sometimes did: “I will call to my God and God will save me: in the evening, morning and noon”. And Daniel: “The windows were open in his upper room towards Jerusalem and three times during the day he fell on his knees and prayed and confessed to his God as he also did before.92
The teachers, that he speaks about, could be identified with Baselios of Caesarea93 since he is the first author to mention the Compline with Ps 90 (91). The other quotes from Psalms and Daniel are the common quotes for the different times of prayer know from the early Church.94
Bar-‘Ebroyo’s description of the prayer hours does not fully correspond to the Shhimo manuscripts dated from the same period and after, since none of them contain the full seven prayer hours described above. Bar-‘Ebroyo also speaks about the themes for the other hours not found in the Shhimo manuscripts which could suggest that these were found in another prayer book for monks:
“The third hour prayer follows the morning prayer (of theme). At noon (sixth hour) is everyday a general theme; the ninth hour the departed and Sutoro (compline) repentance”95.
If the monks did not use Shhimo and these prayer hours, as noted above by Bar-‘Ebroyo, had separate themes – where are they to be found? There are some hints that there perhaps existed a separate tradition with manuscripts and prayer books for the third, sixth and ninth hour. Metropolitan Mor Julius Yeshu Çiçek of Holland published in 1989 containing only the above- mentioned hours. In his afterword he writes:
ܐܬܝܝܪܘܣ ܐܬܕܥܕ ܐܣܟܛ ܟܝܐ ܢܪ̈ܡܐܬܡ ܡܘܝܠܟܕ ܐܪܗܛ ܢܕܥܒܕ ܐܬܘܒܝܬܕ ܐܬܘ̈ ܥܒܘ ܐܬܘ̈ ܠܨܕ ܐܢܗ ܐܢܘܒܬܟ ܟܝܬܣܐ ܢܝܕ ܐܢܝܪܬ ܒܝܬܟ ܡ̄ 1884 ܬܢܫܒܕ ܐܡܟܪܘܟܕ ܐܪܝܕܕ ܐܝܡܕܩ :ܢܝܪܬ ܐܟܣܘ̈ ܢ ܠܥ ܟܘܝܛܢܐܕ ܐܚܒܘܫ ܬܨܝܪܬ
92 Mor Gregorius Bar-Ebroyo, Nomocanon. (Hengelo: Bar Hebraeus Verlag, 1986), p 39-40 93 Robert J. Taft, The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 85-87 94 Robert J. Taft, The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 16 95 Robert J. Taft, The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 41 26
ܐܟܪܝܪܛܦ ܐܫܦܢ ܚܢܡ ܕܝܒ ܐܪ̈ܝܚܒ ܐܟ̈ ܣܘܢ ܠܥܘ ܢܝܚܝܟܫ ܐܬܘܒܝܬܕ ܐܬܒ̈ ܕ ܐܐܓܘܣ ܗܒܕ ܐܡܝܚܫܕ ܐܒܬܟ 96. ܡܬܚܬܐܘ ܡܚܦܬܐ ܡ̄ 1913 ܬܢܫ ܐܫܝܫܩܘ ܐܝܪܝܕ ܘܗ ܕܟ ܡܘܨܪܒ ܬܝܒܕ ܐܝܡܕܩ ܡܝܪܦܐ
This booklet of the prayers and supplications of repentance to be said for noon prayer every day according to the order of the Syrian Orthodox Church of Antioch was completed on account of two manuscripts: the first from Dayro d-Kurkmo of 1884 and secondly upon the Shhimo where most of the supplications of repentance are to be found and the accurate manuscripts by the departed Patriarch Ephrem I Barsoum when he was a priest monk in 1913 and was gathered and printed.
This might support the theory that there were separate books/manuscripts for the “little hours”, but this evidence is late (1884), and to my knowledge no other manuscript only containing the smaller hours have been found prior to this.
Another possible explanation is that the reference to the small hours are later editions of a later scribe and not of Bar-‘Ebroyo himself. But a critical edition and examination of Hudoye is necessary to ponder deeper into this.
We have clear evidence from the above-mentioned manuscripts over the structure of morning, evening, and night prayers. In one of the manuscripts, MBM 00049 of Mosul, we even have a clear reference to the evening psalm of 141 and of psalm 63 as the morning psalm – both of which we have seen are already fixed in the cathedral office during the 4th century.
The cathedral usage of psalms 51 (50) and 63 (62) are still part of the morning office of Shhimo of today. But psalm 113, that is used in Shhimo today and already attested in SMMJ 00079, is not mentioned anywhere as part of the cathedral office of the 4th century. Tertullian during the third century mentions psalm 113 as one of the psalms that could be recited during prayer (Tertullian, On Prayer, 25) but otherwise there is no clear reference as to why there is psalm 113 in the morning office of Shhimo. Basil the Great has psalm 90 in his Cappadocian office. It should also be mentioned that the prayers during morning (and evening) especially First and Second Qolo almost always speak about incense as something that should be offered during the
96 1989 ܐܕܢܠܘܗ ܆ܐܝܝܪܘܣ ܡܝܪܦܐ ܝܪܡܕ ܐܪܝܕ ܆ܐܝܪܒܥ ܪܒܕ ܐܬܝܝܪܘܣ ܐܬܥܒܛܡܒ ܆ܐܝܡܕܩ ܐܡܬܚ ܆ܐܬܘܒܝܬܕ ܐܬܘ̈ ܥܒܘ ܐܬܘ̈ ܠܨܕ ܐܣܟܛ ܟܔܝܔ ܥܘܫܝ ܣܘܝܠܘܝ ܝܪܡ 27 prayer. For instance, “With the smoke of incense, let there be a memory of the Virgin Mary the mother of God” (First Qolo, Tuesday evening prayer).97
The evening psalms correspond to the usage that we found in Jerusalem with psalm 141 and 142, parts of 118 (119) together with the addition of an alleluia psalm of 117.
3.3 Developments of Shhimo
In Patriarch Ephrem Barsoum’s foreword of 1913 - that Metropolitan Mor Julius Yeshu Çiçek (+ 2005 A.D.) inserted in the 1982 version – he speaks of several important developments of Shhimo. Firstly, he complains over the fact that: due to the lack of old manuscripts, you could find different versions of Shhimo books that contained several great errors, in which the “qawme” of the night, mainly the first, second and fourth and the hours of third, sixth, ninth and compline hours had been modified/changed due to the writers’ personal opinions. They had used the same hymns in different places and according to different local Church praxis. Therefore, we changed the duplicated hymns with others from the different older manuscripts.98
Further he notes two important figures in the development of Shhimo, first Patriarch Ignatius Bar-Wahib (Patriarch between 1293-1333) who wrote a treatise on prayer and counted the prayer hours of ten.99 He counted the different watches of the night prayer (qawme) as separate prayer hours. The problem arises though that the earlier manuscripts and manuscripts from the 14th century do not even contain more than one qawme for the night prayer. Is Bar-Wahib then part of a movement that expands the night prayer or is this part of his treaties later additions by other scribes?
The other person mentioned by Barsoum is the monk David Foniqoyo100 ܐܝܩܝܢܘܦ ܕܝܘܕ that allegedly made several corrections of the Shhimo of his day.101
97 Mor Julius Yeshu Çiçek Shhimo, (Hengelo: Bar-Hebraeus Verlag, 1991) p 127 98 Johan Andersson, Shimo – Den Syrisk Ortodoxa Kyrkans veckobönebok (Södertälje: SOKU, 2016) p 6 99 Johan Andersson, Shimo – Den Syrisk Ortodoxa Kyrkans veckobönebok (Södertälje: SOKU, 2016) p 8 100 According to Barsoum in the Scattered Pearls David was originally from Homs. He was born in Al-Qaryatan in 1431 and came to Homs as a young boy. He became a monk in Mar Mose’s monastery in Al-Nabak and the year 1459 he travelled to Dayro d-Kurkmo. Barsoum wrote a longer essay on his life. See Ignatius Ephrem I Barsoum, De Spridda pärlorna (Södertälje: Anastasis Media, 2006) p 395 101 Johan Andersson, Shimo – Den Syrisk Ortodoxa Kyrkans veckobönebok (Södertälje: SOKU, 2016) p 8 28
Further studies are needed to assess the development of Shhimo especially since the manuscripts that we have today do not support the view of a fully developed Shhimo in the beginning of the 14th century and this thesis, due to its limitations, will not provide for a longer study on this important matter.
3.4 Version and structure of SMMJ 00079 By comparing the modern Shhimo of 1982 with the earliest manuscript of Shhimo SMMJ 00079, dated to sometime between 12-14th century, it is clear that the structure of Shhimo has seen many changes during the centuries up to modern day. This present study is not to look deeper into how and when this happened, but simply to use the earliest structure as a foundation to the present day. When and how the structure changed is an interesting research project for future studies.
Digital manuscript SMMJ 00079102, today located in the Syriac-Orthodox monastery of St Mark in Jerusalem, is one of the earliest versions of “Shhimo” that we have available. The manuscript is dated between the 12-14th centuries and was catalogued by Adam McCollum in 2011-05-26. It contains 134 leaves and is written in west-Syriac, with some Arabic-Syriac notes and Syriac additions on the sides of the manuscript.
The manuscript contains the evening, night and morning prayers of Shhimo and in addition some parts of Maorbe103 (the end of the sixth tone, with seventh and eight clearly stated); Supplications of Mor Ya´qob and Mor Ephrem; A Madroshe of Mor Ephrem on Repentance; and finally, some parts of the modern Beth Gazo104. This study will not investigate these additional elements but only to the structure of evening, night, and morning prayer as they appear in the manuscript.
Finally, the manuscript contains the dedication from the scribe and is as follows in both Syriac and English:
ܐܒܫ ܢܐܒܪ ܪܒ ܐܒܝܠܨ ܐܬܘܝܪܝܕܕ ܢܝܕ ܐܢܚܠܘܦ ܢܡ ܘܗ ܩܝܚܪ ܝܗ̱ ܘܕ̈ ܒܥ ܕܟ ܐܫܝܫܩ ܐܝܢܘܟܒܘ ܐܝܪܝܕ ܐܡܫܒܕ ܐܪܬܐܒܕ ܐܬܠܒ̈ ܣܕ ܐܪܝܕ ܐܝܪܩܬܡܕ ܬܪܦ ܐܪܗܢ ܒܢܓ ܠܥ ܆ܢܝܕܒܥܪܘܛܕ ܐܪܬܐܒܕ ܐܬܟܪܒܡ ܐܪܛܣܐܩ ܚܠܨ ܢܡ
102 Available online at VHMML digital manuscript library: https://w3id.org/vhmml/readingRoom/view/126832 103 Maorbe is today sung after the Magnificat (Luke 1:46-55) of the Night prayer, but its use in the manuscript is not clear and will not be studied in this thesis. 104 The order of “Beth Gazo” here is not the same as in modern versions. In the manuscript the order is as follows according to Syriac title (from right to left): ܆ܐܬܕܥ ܝܟܝܒܘܛ ܆ܗ̇ ܝܪܛܢ ܐܚܝܫܡ ܆ܢܝܡܝܚܪ ܐܡ ܆ܐܗܐܠ ܬܕܠܝ ܡܝܪܡ ܆ܐܝ̈ ܩܘܩ ܆ܢܪܡ ܐܝܪܡ ܆ܟܬܕܥܠ ܗ̇ ܠܒܗ ܆ܐܫܡܪܕ ܗܪܡ ܆ܬܝܩܒܬܐ ܡܕܡܠܟܒ ܆ܐܘܗܢ ܩܕܙ 29
ܠܥ ܠܐܨܢ ܐܪܩܕ ܠܟ ܆ܐܝܝܪ̈ܘܣܕ ܐܬܢܫ ܫܝܪ ܝܗܘܬܝܐܕ ܡܝܕܩ ܢܝܪܫܬܒ ܢܝܪ̈ܬ ܆ܐܟܪܒܡܘ ܐܟܝܪܒ ܐܪܬܐ ܪܐܓܰ ܪܐܓܰ ܕ ܠܐܫ ܐܒܘܚܒ ܕܟ ܝܠܥ ܐܬܝܢܒܘܚ ܐܬܘܠܨ ܚܪܣܢ ܪܝܡܐܕ ܐܢܗ ܐܒܬܟܒ ܥܓܦܕ ܠܟ ܘܥܒܒ ܝ̈ ܚܐ ܆ܐܢܟܣܡ ̈ ̈ ̈ ̈ ܐܗܛܚ̈ ܘ ܐܒܘܚ ܗܠ ܐܣܚܢ ܐܗܐܠܕ ܝܠ ܢܘܪܡܐܬܕ ܐܪܦܡ ܢܠܝ̈ ܦܕ ܐܦܐܒܘ ܐܫܝܪ ܠܐܓܒ ܐܥܘܓܦܕ ܐܬܘ ܠܨ ܐܢ̱ܐ ܢܝܕ ... ܐܒܘܬܟ ܝܬܝܐ ܠܐ ...... ܠܐܘ ܆ܕܝܬܥܕ ܘܗܒܘ ܐܡܠܥ ܢܗܒ ܗܠ ܐܣܚܢ ܐܗܐܠܕ ܐܪܒ ܐܣܚܡܕ ... ܪܥܣܕ ܕܙܒܢܐ ܕܐܠ ܝܗܒ ܐܝܕܐ ܠܟܬ ̈ܘܒܐ ܣܪܛܬܗ ܘܐܠܠܗܐ ܫܘܒܚܐ ܐܡܝܢܐ ܐܡܝܢ. ܘܕܠܐܗܐ ܠܚܘܕ ܗܝ ܡܫܡܠܝܘܬܢ؟ ܘܠܝܬ ܕܡܫܡܠܝ ܐܐܠ ܐܢ ܚܕ ܠܐܗܐ ܕܠܗ ܘܠܒܪܗ؟ ܘܠܪܘܚܗ ܩܕܝܫܐ ܫܘ)ܒܚܐ( ܘܐܠܝܩܪܐ ܠܥܠܡ ... ܝܪܡ ܢܘܒܐ ...... ܐܓܐܬܘ ܝܢܝ̈ ܥܕ ܐܪܗܘܢܘ ...... ܝܠܝܕ ܐܝܢܠܡܒܫܡܘ ܝܒܪ ܠܥ ܝܚ̈ ܐ ܘܐ ܘܠܨܘ .ܢܝܡܐܢܝܡܠܥ ܐܝܘܐܠܝܘܣ ؟ ܕܐܡܝܪ ܡܢܠܥܠ ܗܘ ܐܝܬܘܗܝ ܡܪܒܝܢܝ ܘܡܠܦܢܝ ܒܕܝܪܝܘܬܐ. ܘܥܠ ܪܒܢ ܣܕܡܐܗ؟ ܕܗܘ ܠܥܘ ܢܝܡܐ ܐܬܒܛ ܐܬܪܚܒ ... ܠܐܡܫܢ ܐܗܐܠܕ ܝܚܒܐ ܝܪܡܕ ... ܢܝܪܡܥܕ ܝ̈ ܚܐܕ ܐܟܪܫ ܠܥܘ ܐܬܒܝܬܟ ܝܢܦܐܠ ... ܐܬܘܫܝܕܩܒ ܝܢܠܒܫܡ .ܪܐܦܣ ܢܐܒܪ ܝܒܪ ܝܠܝܕ ܐܒܐ
By the title a monk and by calling a priest whose deeds are far from the work of monasticism Saliba son of Raban Shabo from Salah the blessed camp in the region of Tur-Abdin. Beside the Euphrates river [in a place] that is called the monastery of stairs (dayro dSeblotho) in Gargar the blessed and fortunate place. Second of October that is the New Year of Syrians (Suryoye). All who read (should) pray for this poor one. My brothers please all who meet this book that is told of should increase loving prayer for me. In love I am asking for prayers of those who encounter with firmness and confidence [lit. open head and faces] so that you can say to me that God may forgive him the offences and sins that he has committed … that forgives, the Son of God may forgive him in this world and in the world to come … and no … I am not a writer … For time does not allow the scribe who have transcribed (this book). And to God ever praise Amen. And God is our only perfection (?) and there is no one perfect than one God, to Him and His Son (?) and His Holy Spirit praise and veneration forever … and ever Amen. Pray, oh my brothers, for my father and (spiritual) guide … the light of my eyes and the crown … His Eminence Mor Julius105? that is mentioned above, he is my nurturer and teacher in monasticism. And for Raban [monk-priest?] Sadmah? who taught me to write and for the rest of my brothers who live … of Mor Abhai that God will complete … a good ending Amen. And for my father Safar, my guide in holiness…
The scribe is thus Monk-Priest Saliba, son of Raban Shabo from Salah in Tur- ‘Abdin. And the manuscript is written in the Monastery of the Ladder, also called monastery of Mor Abhai of the Ladder ܐܬܠܒ̈ ܣܕ ܝܚܒܐ ܝܪܡܕ ܐܪܝܕ in Michael the Syrians’ Chronicle in Syriac106.
105 Perhaps an Arabic name 106 Gabriel Yalgin, Michael the Syrian Church Chronicle in Syriac (Göteborg: Gabriel Yalgin, 2006) p 727 30
The manuscript only contains the evening, night, and morning prayer. And the structure is as follows:
Structure of evening prayer
The Syriac term for the evening prayer is ܗܓܰ ܢܳ which literally means “dawn” or “sunset”107, but translates also into Vespers - which is the common name for the evening service in the church. The manuscript’s first pages are missing, but the first existing page is in the middle of the first Qolo or series of hymns.
The general structure for the evening prayer looks like this:
First Qolo ܐܝܡܕܩ ܠܐܩ Another Qolo ܐܢܪܚ̱ܐ ܠܐܩ Quqalyon (verses from the psalms) ܢܘܝܠܩܘܩ ܫܘܒܚܐ )ܥܩܒܐ؟( (?Doxology (Eqbo Supplication of Saint Ya´qob or Saint Ephrem108 ܡܝܪܦܐ ܝܪܡ ܘܐ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ
The first thing that one notices in the manuscript is the lack of reference to an evening psalm. Could it be since everybody knew and therefore it was unnecessary to write it? Or did they conduct this prayer without an introductory psalm? Or is it written on one of the first missing pages? We will discuss more the use of psalms in the manuscript when we come to the morning office and then later the usage of psalms in general in the manuscript, but we can see clearly regarding the evening prayer on Tuesday that there is no mentioning of Psalms whatsoever (picture below):
107 J. Payne Smith, A Compendious Syriac Dictionary (Oxford: The Clarendon Press, 1903) p 327 108 On several days: Sunday evening, Monday evening, Tuesday evening and Wednesday evening there are two alternatives. 31
It is simply stated ܡܕܩ )ܬܝܡܕܩ( meaning firstly and then directly the first Qolo ܐܝܡܕܩ ܠܐܩ.
Structure of morning prayer
The most interesting prayer in the manuscript is morning prayer, ܐܪܦܨ in Syriac. It is only Wednesday that is complete, the other days are either missing the beginning (Monday and Tuesday), the end (Thursday) or both the beginning and the end (Friday and Saturday). The following structure can be found in the manuscript:
Morning responsory with psalm 63 (only ܐܘܚܬܡ ܕܘܚܠܒ( ܝܗܐܠ ܝܗܐܠ ܐܪܘܡܙܡ ܡܥ ܐܪܦܨܕ ܐܢܝܢܥ occur on Wednesday and Thursday) )ܐܫܡܚ ܡܘܝܘ ܐܥܒܪܐ ܡܘܝܒ Psalm 113 (only occur on Wednesday and ܡܘܝܒ ܐܘܚܬܡ ܕܘܚܠܒ( ܐ ܝܪܡܕ ܝܗܘܕ̈ ܒܥ ܘܚܒܫܕ ܐܪܘܡܙܡ Thursday) )ܐܫܡܚ ܡܘܝܘ ܐܥܒܪܐ Hymn after the psalm (only occur on ܡܘܝܘ ܐܥܒܪܐ ܡܘܝܒ ܐܝܘܚܬܡ ܕܘܚܠܒ( ܐܪܘܡܙܡ ܪܬܒ ܠܐܩ Wednesday and Thursday) )ܐܫܡܚ Qolo of the morning ܐܪܦܨܕ ܠܐܩ Another Qolo ܐܢܪܚ̱ܐ ܠܐܩ Quqalyon ܢܘܝܠܩܘܩ Doxology (Written Eqbo on Saturday) )ܐܒܩܥ ܒܝܬܟ ܐܬܒܫ ܡܘܝ( ܐܚܒܘܫ Qolo of the morning 2 (only occur on Friday ܡܘܝܘ ܐܬܒܘܪܥ ܡܘܝܒ ܐܘܚܬܡ ܕܘܚܠܒ( ܐܪܦܨܕ ܠܐܩ and Saturday) )ܐܬܒܫ Supplication of Mor Yaqob or Mor Ephrem ܡܝܪܦܐ ܝܪܡ ܘܐ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ̈ Alternative qolo and supplication for the )ܐܬܒܫ ܡܘܝ ܕܘܚܠܒ( ܐܢܗܟܕ ܐܬܘܥܒ ܡܥ ܐܢܪܚ̱ܐ ܠܐܩ priests (only Saturday)
Structure of the night prayer
The Syriac term for Night prayer is ܐܝܠܠ and it is the shortest prayer in the manuscript. Wednesday and Thursday contain the full night prayer. Monday’s pages are partly destroyed, Tuesday’s are missing pages from the last part of the qolo and supplication. Saturday’s are only missing the end of the supplication and Friday’s are entirely lost. There is no mentioning of (a) Psalm(s) in connection with the night prayer in the manuscript. With the evidence from the above-mentioned days, it is possible to create this structure of the night prayer in the manuscript:
32
M’irono ܐܝܠܠܕ ܐܢܪܝܥܡ The qolo of the night ܐܝܠܠܕ ܠܐܩ Supplication of Saint Yaqob or Saint Ephrem ܡܝܪܦܐ ܝܪܡ ܘܐ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ
3.5 Version and structure of 1890
The first Shhimo was printed during the reign of Patriarch Ignatius Petrus IV (patriarch between 1872-1894) with a printer that the Patriarch himself received from the Anglican Church after the visit to the Church of England in 1874 to 1875.109
The printing press was a gift from the Archbishop of Canterbury. The Patriarch had seen a printing press during his visit to Oxford University and thanks to Anglican funding the university bought a similar press for the Patriarch that he shipped to Antonius ‘Azar in Aleppo on 25 of August 1874.110 It was not, however, easy to use so that the Archbishop of Jerusalem (the later Patriarch `Abded-Aloho II Sattuf) had to go back to England to learn how to operate it. They even sent with him an engineer to make sure that it worked properly.111 But in the beginning they only had Arabic printing types, so they had to acquire printing types for the Syriac alphabet from London and Oxford.112 After suggestions from their Anglican friends, the Patriarchate purchased a second printer that was later located in Jerusalem.113
In the 1890’s version you find the following prayer hours: 9th hour, Vesper (Evening), Compline, Night, Morning, 3rd hour and 6th hour.
9th hour
109 Khalid Dinno, The Syrian Orthodox Christians in the late Ottoman Period and Beyond – crisis then revival (Piscataway NJ: Gorgias Press, 2017) p 37 110 Geoffrey Roper, Islamic Manuscripts and Books, Historical Aspects of Printing and Publishing in Languages of the Middle East, Papers from the symposium at University of Leipzig September 2008 (Lieden: Brill, 2013) p 185 111 Geoffrey Roper, Islamic Manuscripts and Books, Historical Aspects of Printing and Publishing in Languages of the Middle East, Papers from the symposium at University of Leipzig September 2008 (Lieden: Brill, 2013) p 188 112 Geoffrey Roper, Islamic Manuscripts and Books, Historical Aspects of Printing and Publishing in Languages of the Middle East, Papers from the symposium at University of Leipzig September 2008 (Lieden: Brill, 2013) p 188 113 Geoffrey Roper, Islamic Manuscripts and Books, Historical Aspects of Printing and Publishing in Languages of the Middle East, Papers from the symposium at University of Leipzig September 2008 (Lieden: Brill, 2013) p 188 33
Sedro the Departed ܐ ܕ̈ ܝܢܥܕ ܐܪܕܣ Qolo ܠܐܩ Supplication Mor Balay ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ
Vesper (Evening)
Psalm 141 … ܟܬܝܪܩ ܐܝܪܡ Eqbo ܐܒܩܥ Sedro Mother of God / Common114 ܐܝܢܘܓ / ܐܗܐܠ ܬܕܠܝܕ ܐܪܕܣ First Qolo ܐܝܡܕܩ ܠܐܩ Second Qolo ܐܢܝܪܬ ܠܐܩ Quqalyon ܢܘܝܠܩܘܩ Eqbo ܐܒܩܥ Sedro Repentance ܐܬܘܒܝܬܕ ܐܪܕܣ Qolo (of evening) )ܐܫܡܪܕ( ܠܐܩ Supplication of Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ
Compline
Qolo ܠܐܩ Supplication of Mor Ya’qub or Ephrem ܡܝܪܦܐ ܘܐ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ
Night prayer
Psalm 134 (133) ܐܢܝܢܥ ܡܥ ܐܝܪܡܠ ܘܟܪܒ ܡܙܡ ܐܝܠܠܕ ܐܢܪܝܥܡ First Qawmo Mother of God (Friday: Cross) )ܐܒܝܠܨܕ ܐܬܒܘܪܥ ܡܘܝ( ܐܗܐܠ ܬܕܠܝܕ ܐܝܡܕܩ ܐܡܘܩ Eqbo ܐܒܩܥ Qolo ܠܐܩ Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ Second Qawmo Saints, Martyrs or Apostles ܐܚܝ̈ ܠܫ ܘܐ ܐ ܕ̈ ܗܣ ܘܐ ܐܫܝܕ̈ ܩܕ ܢܝܪܬܕ ܐܡܘܩ Eqbo ܐܒܩܥ
114 On Sunday evening the Sedro of Mother of God is mentioned, but on Monday it says Sedro the Common 34
Qolo ܠܐܩ Supplication Mor Ephrem ܡܝܪܦܐ ܝܪܡܕ ܐܬܘܥܒ Third Qawmo Repentance or Departed ܐ ܕ̈ ܝܢܥ ܘܐ ܐܬܘܒܝܬܕ ܐܬܠܬܕ ܐܡܘܩ Eqbo ܐܒܩܥ Qolo ܠܐܩ Supplication Mor Balay ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ Hallelujha x3 ܐܗܐܠ ܐܚܒܘܫ ܗ ܗ ܗ In offerings and prayers ܐ ܬܘ̈ ܠܨܒܘ ܐܢܒܪ̈ܘܩܒ Sedro Common ܐܝܢܘܓ ܐܪܕܣ Magnificat with responses (Maorbe) )ܐܬܒ̈ ܡܥ( ܐܒܪܘܡ Amin mo tob, 133 (132), 148-150 ܒܛ ܐܡ ܢܝܡܐ Trinitarian Doxology ܐܬܘܝܬܝܠܬܠ ܐܚܒܘܫ Friday: Quqalyon Mother of God ܐܗܐܠ ܬܕܠܝܕ ܢܘܝܠܩܘܩ :ܐܬܒܘܪܥ ܡܘܝ Friday: Qolo Mother of God ܐܗܐܠ ܬܕܠܝܕ ܠܐܩ :ܐܬܒܘܪܥ ܡܘܝ Quqalyon One Saint ܐܡܘܢܩ ܕܚܕ ܢܘܝܠܩܘܩ Eqbo ܐܒܩܥ Sedro One Saint115 ܐܡܘܢܩ ܕܚܕ ܐܪܕܣ Qolo ܠܐܩ Supplication of Mor Ya’qub or Ephrem ܡܝܪܦܐ ܘܐ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ
There may be elements in the night office (and in the other offices as well) that are so common that they are not even mentioned in the book. Gloria ܐܟ̈ ܠܐܡܕ ܐܬܚܘܒܫܬ may well have been said as the end of the night prayer, but that was perhaps such a common knowledge that there was no necessity to write it.
Morning prayer
Morning responsory with Ps 63 (62) ܝܗܐܠ ܝܗܐܠ ܡܥ ܐܪܦܨܕ ܐܢܝܢܥ Psalm 113 and 148-150 ܐܝܪܡܠ ܘܚܒܫ ܡܥ ܗܝܘܪܒܠ ܐܚܒܘܫ Eqbo ܐܒܩܥ
115 Reference to this Sedro is found in Wednesday night prayer in 1890 35
Sedro Common ܐܝܢܘܓ ܐܪܕܣ First Qawmo ܐܝܡܕܩ ܐܡܘܩ Second Qawmo ܐ ܢܪܚ̱ܐ ܐܡܘܩ Quqalyon ܢܘܝܠܩܘܩ Eqbo ܐܒܩܥ Qolo of the Morning ܐܪܦܨܕ ܠܐܩ Supplication of Mor Ya’qub or Ephrem ܡܝܪܦܐ ܘܐ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ
As we noted in the end of the night office, there may be elements in the morning office that are unnoticed in the Shhimo of 1890 due to its common practice, such as Psalm 51 (50) before the morning responsory.
3rd hour
Qolo ܠܐܩ Supplication of Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ
6th hour
Qolo ܠܐܩ Supplication of Mor Balay ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ
This version of 1890 (except for Sedre) is probably a printed copy of the manuscript of MS 00129 dated to 11 of April 1861116 from Dayro d-Kurkmo117 that was written by a certain Yuhanon from the village of Kafro in Tur-abdin. In the end of the manuscript, you find a detailed list of the bishops of the different dioceses of the Syrian-Orthodox Church (including Tur-abdin) of that day. The picture below shows the Metropolitan Aho of Mor Malke ܢܐܪܛܡ ܘܚܐ and Tur-Abdin is here called by the Arabic name for mountain118 ܢܝܕܒܐܥܠ ܠܒܔ. The
116 In VHMML the manuscript is dated to 1881 May 10, but I argue that this is a misreading of the note found in the manuscript on page 9_132v.JPG that says in Syriac: ܕ̄ ܐ̄ ܐ ܡ̄ ܐܣܨܐ ܬܢܫܒ ܐܝܢܢܚ ܝܪܡܕ ܐܪܝܕ ܗ̄ ܐܡܟܪܘܟܕ ܐܬܚܝܒܫ ܐܪܝܕܠ ܠܐܝܚܡ ܐܝܪܦܟ ܢܢܚܘܝ ܐܢܐ ܬܒܝܛܬܐ I, the weak Yuhanon Kafroyo, prepared (it) to the honorable monastery of Kurkmo that is to say Mor Hananyo in the year of our Lord 1861 11 of April. 117 https://w3id.org/vhmml/readingRoom/view/500884 الجبل 118
36 archaeologist William Ainsworth called Tur-’abdin for Jebel Tur119 in his “Euphrates Expedition”.
The insertions of the bishops of Tur-‘abdin and all the bishops in the end could perhaps show that this is the first unified Shhimo of the Syrian Orthodox Church after the healing of the schism of 1839 – because where would you try to create a unified Shhimo if not in Dayro d-Kurkmo, the seat of the Patriarch. And why would you insert the list of bishops in a prayerbook if not to show that we are now in communion with each other?
Another remarkably interesting feature of this manuscript is the fact that prayer hours of 1890 that differ from 1934 (as we will see below) have been changed and re-written, as can be seen here for Compline of Wednesday:
Or 3rd hour Wednesday:
119 Khalid Dinno, The Syrian Orthodox Christians in the late Ottoman Period and Beyond – crisis then revival (Piscataway NJ: Gorgias Press, 2017) p 95 37
The Anglican influences
At the end of the version of 1890, it says the following in Garshuni in this regard:
ܒܥܫܐܠ ܗ̈ ܩܦܢܒ ܢܐܝܪܣܐܠ ܗ̈ ܦܝܐܛܠ ܝܟܐܛܢܠܐܐ ܝܣܪܟܐܠ ܝܐ ܢܐܪܦܥܙܐܠ ܪܝܕܒ ܗܪܝܗܫܐܠ ܗ̈ ܥܒܛܡܒ ܥܒܛ 120 ܐܪܝܬܠܓܢܐܒ ܢܝܚܝܣܡܐܠ ܗ̈ ܘܟܠܐܐ ܢܡܘܡܐܠ
“Printed in the distributing printers in the monastery of Zafaran, the see of Antioch for the Syrian religion (sects) with the financial aid from the faithful people of Christian brothers in England”.
The relationship with the Anglican Church is also exemplified in a letter121 written by the Patriarch Elias II (patriarch between 1836/9-1847) in 1841 to Archbishop William Howley (archbishop between 1828-1848) of Canterbury where the Syrian Orthodox Patriarch states:
“You want that your Church and our Church should be united as one … we had a strong bond of love and joy together with a great yearning in this good deed…”
The Patriarch then goes on to speak about the problem with Syrian Catholic Christians taking over Churches belonging to the Syrian Orthodox Church in Mosul, Aleppo, and Damascus. He sent a bishop to the Sultan who then directed them to the Greek-Orthodox Patriarch:
Our lord Sultan decided that our request should be presented to the Patriarch of Greeks ( ܐܝܡܘܪ̈ in Syriac) and our bishop and the group and bishop belonging to the Pope also went to the Patriarch of Greeks and they went together for the court. The mentioned Patriarch then started to judge between them in truth and he said: the Syrian (Orthodox) are the old ones, and all old Churches and monasteries belong to them. The Patriarch of the Greeks then wrote a report and showed it to the Sultan Abdulmajid. The sultanate then ordered that all Churches and monasteries were to be given to the first/old Syrians [Syrian Orthodox – Suriyani kadim]. But to this day this has not happened.122
120 https://digitale-sammlungen.ulb.uni-bonn.de/content/titleinfo/316881 p ܕܨܪ 121 Shemoun Can, Priestly Epistles and Patriarchal Encyclicals of the Syriac Orthodox Church written between 1821-1950 translated from Arabic to Syriac. (Göteborg: Gabriel Yalgin, 2011) p 38 122 Shemoun Can, Priestly Epistles and Patriarchal Encyclicals of the Syriac Orthodox Church written between 1821-1950 translated from Arabic to Syriac. (Göteborg: Gabriel Yalgin, 2011) p 40-41 38
The Patriarch then asks Archbishop William to present this report to English authorities so that they could speak with Sultan Abdulmajid (Sultan between 1839-1861) in this matter.
The Patriarch then concludes that:
“God willing, we poor will not forget you in our prayers and especially the exalted English country in our Liturgies and in front of the Apostolic throne of St. Peter”123
He then ends the letter with wishes of good health and success for the Archbishop and the English country in their services.
“The one who loves and prays for you, your brother Elias Patriarch of the Syriac Nation [ܐܬܝܝܪܘܣ ܐܬܡܘܐ in Syriac]”124
From the letters preserved that were sent to Patriarch Peter IV we see that during his reign there were big problems for the Syrian-Orthodox Church in Jerusalem with their properties being taken away by the Armenians and Greeks. In one letter125 sent to the patriarch they say this is due to “the negligence [ܐܬܘܢܝܡܗܡ in Syriac] of the Church leaders” and the main reason for this to happen was the fact that “the Syrian Orthodox Church has been weak from the political side”. The letter also mentions problems in the Syrian-Orthodox monastery of St. Mark in Jerusalem.
In another letter, people from Jerusalem are asking the Patriarch to intervene in the situation of St. Marks’ monastery in Jerusalem and says: “the goal, hope and end of this letter is to (ask) from Your Holiness that all things will be returned to its place”126. The letter then asks the Patriarch to give the duties and privileges and obligations of all the holy places in Jerusalem to the bishop Abdulnor.127
123 Shemoun Can, Priestly Epistles and Patriarchal Encyclicals of the Syriac Orthodox Church written between 1821-1950 translated from Arabic to Syriac. (Göteborg: Gabriel Yalgin, 2011) p 41 124 Shemoun Can, Priestly Epistles and Patriarchal Encyclicals of the Syriac Orthodox Church written between 1821-1950 translated from Arabic to Syriac. (Göteborg: Gabriel Yalgin, 2011) p 41 125 Shemoun Can, Priestly Epistles and Patriarchal Encyclicals of the Syriac Orthodox Church written between 1821-1950 translated from Arabic to Syriac. (Göteborg: Gabriel Yalgin, 2011) p 54 126 Shemoun Can, Priestly Epistles and Patriarchal Encyclicals of the Syriac Orthodox Church written between 1821-1950 translated from Arabic to Syriac. (Göteborg: Gabriel Yalgin, 2011) p 56 127 Shemoun Can, Priestly Epistles and Patriarchal Encyclicals of the Syriac Orthodox Church written between 1821-1950 translated from Arabic to Syriac. (Göteborg: Gabriel Yalgin, 2011) p 56 39
The relationship between the Syrian Orthodox Church and the Anglican counterpart cooled down and there was never a full unity between the Churches. The theological dialogue subsided as the political interest of the British Government changed.128
Nevertheless, the Syrian Orthodox Church got invaluable help from the Anglican Church with the two printing presses making it possible for them to start printing their own books and material. When asked what book had been printed Patriarch `Abded-Aloho II Sattuf (as Archbishop of Jerusalem he travelled with Patriarch Peter IV to London in 1874) said: “The first book was a Grammar, and the second a book on Christian doctrine and then a Psalter.”129 Later on Shhimo (1888 and 1890) and a service book was printed (1888) as well as several other books.130
According to the same interview no books were printed during the reign of Patriarch Abdul Massih (1894/1895–1903) because “he cared nothing about printing”131. And Patriarch `Abded-Aloho II Sattuf said that in 1908 he was wanting to start printing again in “both Arabic and Syriac”132. In 1911 the (then) monk Ephrem Barsoum was appointed as the administrator of the printing house by Patriarch `Abded-Aloho II Sattuf 133 This came to be a choice that affected the future history of printing in general and especially with regards to the Shhimo.
3.6 Version and structure of 1934
As already noted, Patriarch Barsoum first made the 1913 version of Shhimo as a monk in Dayro d-Kurkmo, but then later as a Patriarch in 1934 re-printed it. According to his own words it was simply a re-printing of the 1913 version:
128 Khalid Dinno, The Syrian Orthodox Christians in the late Ottoman Period and Beyond – crisis then revival (Piscataway NJ: Gorgias Press, 2017) p 38 129 Khalid Dinno, The Syrian Orthodox Christians in the late Ottoman Period and Beyond – crisis then revival (Piscataway NJ: Gorgias Press, 2017) p 411 130 For a full list of publication see Geoffrey Roper, Islamic Manuscripts and Books, Historical Aspects of Printing and Publishing in Languages of the Middle East, Papers from the symposium at University of Leipzig September 2008 (Lieden: Brill, 2013) p 189 131 131 Khalid Dinno, The Syrian Orthodox Christians in the late Ottoman Period and Beyond – crisis then revival (Piscataway NJ: Gorgias Press, 2017) p 411 132 132 Khalid Dinno, The Syrian Orthodox Christians in the late Ottoman Period and Beyond – crisis then revival (Piscataway NJ: Gorgias Press, 2017) p 411 133 Geoffrey Roper, Islamic Manuscripts and Books, Historical Aspects of Printing and Publishing in Languages of the Middle East, Papers from the symposium at University of Leipzig September 2008 (Lieden: Brill, 2013) p 189 40
“When it [Shhimo] now is printed for the third time we are following the accurate and correct copy that was gathered by our weakness and printed in 1913”.134
The structure is as follows but it is important to state here, however, that according to Barsoum:
“the Church has conjoined the different prayer hours into one morning and one evening service. Night-, morning-, third- and sixth hour prayers in the morning; Ninth-, Vesper and Compline hours in the evening”.135
9th hour
Sedro the Departed ܐ ܕ̈ ܝܢܥܕ ܐܪܕܣ Qolo ܠܐܩ Alternative Qolo136 ܐܢܪܚ̱ܐ ܠܐܩ Supplication Mor Balay ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ
Vesper (Evening)
Psalm 141 ܟܬܝܪܩ ܐܝܪܡ Eqbo ܐܒܩܥ Sedro Common137 ܐܝܢܘܓ ܐܪܕܣ First Qolo ܐܝܡܕܩ ܠܐܩ Second Qolo ܐܢܝܪܬ ܠܐܩ Quqalyon ܢܘܝܠܩܘܩ Eqbo ܐܒܩܥ Sedro Repentance ܐܬܘܒܝܬܕ ܐܪܕܣ Qolo (of evening) )ܐܫܡܪܕ( ܠܐܩ Supplication of Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ Our Lord Jesus Christ the door…138 ܐܥܪܬ ܐܚܝܫܡ ܥܘܫܝ ܢܪܡ
134 Foreword of Shhimo 1934: https://archive.org/details/unset0000anon_k6g3/page/n6/mode/2up 135 Ignatius Ephrem I Barsoum, Tidebönens Andliga Skatt. (Göteborg: Gabriel Yalgin, 2006) p 41 136 The Alternative Qolo of the 9th hour is found on Sunday, Monday, Wednesday, Thursday, and Friday 137 This note is not found on Sunday evening 138 Ignatius Ephrem I Barsoum, Tidebönens Andliga Skatt. (Göteborg: Gabriel Yalgin, 2006) p 70 41
Creed139 ܐܬܘܢܡܝܗܕ ܐܢܘܢܩ
Compline
Sedro Repentance ܐܬܘܒܝܬܕ ܐܪܕܣ Qolo ܠܐܩ Alternative Qolo140 ܐܢܪܚ̱ܐ ܠܐܩ Supplication of Mor Ya’qub or Ephrem ܡܝܪܦܐ ܘܐ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ Psalm 91 and 121 with St Severios hymn141 ܣܘܝܪܘܣ ܝܪܡܕ ܐܬܝܢܥܡ ܡܥ ܗܪܬܣ ܒܬܝܕ ܡܙܡ Creed142 ܐܬܘܢܡܝܗܕ ܐܢܘܢܩ
Night prayer
Introduction prayer (M’irono) ܐܢܪܝܥܡܕ ܐܬܘܠܨ Psalm 134 (133) ܐܢܝܢܥ ܡܥ ܐܝܪܡܠ ܘܟܪܒ ܡܙܡ ܐܝܠܠܕ ܐܢܪܝܥܡ First Qawmo Mother of God (Friday: )ܐܒܝܠܨܕ ܐܬܒܘܪܥ ܡܘܝ( ܐܗܐܠ ܬܕܠܝܕ ܐܝܡܕܩ ܐܡܘܩ Cross)143 Prayer after M’irono ܐܢܪܝܥܡ ܪܬܒܕ ܐܬܘܠܨ Eqbo ܐܒܩܥ Sedro Mother of God (Friday: Cross)144 )ܐܒܝܠܨ ܐܬܒܘܪܥ ܡܘܝ( ܐܗܐܠ ܬܕܠܝܕ ܐܪܕܣ Qolo ܠܐܩ Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ Second Qawmo Saints or Martyrs ܐ ܕ̈ ܗܣ ܘܐ ܐܫܝܕ̈ ܩܕ ܢܝܪܬܕ ܐܡܘܩ Eqbo ܐܒܩܥ Sedro of the Saints, Martyrs or Apostles ܐܚܝ̈ ܠܫ ܘܐ ܐܕ̈ ܗܣ ܘܐ ܐܫܝܕ̈ ܩܕ ܐܪܕܣ Qolo ܠܐܩ Supplication Mor Ephrem ܡܝܪܦܐ ܝܪܡܕ ܐܬܘܥܒ
139 Ignatius Ephrem I Barsoum. Tidebönens Andliga Skatt. (Göteborg: Gabriel Yalgin, 2006) p 76 140 The Alternative Qolo of Compline is found on Monday, Tuesday, and Friday 141 Ignatius Ephrem I Barsoum, Tidebönens Andliga Skatt. (Göteborg: Gabriel Yalgin, 2006) p 71–75 142 Ignatius Ephrem I Barsoum, Tidebönens Andliga Skatt. (Göteborg: Gabriel Yalgin, 2006) p 76 143 Patriarch Barsoum notes that on Fridays the first Qawmo is for Mother of God from the Churches new year ܐܬܕܥ ܫܕܘܩ until lent. After Easter until the Church’s new year, the first Qawmo is for the holy Cross. When you pray, the Patriarch notes, the first Qawmo to the holy Cross you then say the Qawmo of Mother of God before the Quqalyon of one saint. 144 See note 104 42
Third Qawmo Repentance or Departed ܐ ܕ̈ ܝܢܥ ܘܐ ܐܬܘܒܝܬܕ ܐܬܠܬܕ ܐܡܘܩ Eqbo ܐܒܩܥ Sedro Repentance or Departed ܐ ܕ̈ ܝܢܥܕ ܘܐ ܐܬܘܒܝܬܕ ܐܪܕܣ Qolo ܠܐܩ Supplication Mor Balay ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ Hallelujha x3 ܐܗܐܠ ܐܚܒܘܫ ܗ ܗ ܗ In offerings and prayers ܐ ܬܘ̈ ܠܨܒܘ ܐܢܒܪ̈ܘܩܒ Sedro Common ܐܝܢܘܓ ܐܪܕܣ Magnificat with responses (Maorbe) )ܐܬܒ̈ ܡܥ( ܐܒܪܘܡ Amin mo tob, 133 (132), 148-150 ܒܛ ܐܡ ܢܝܡܐ Trinitarian Doxology ܐܬܘܝܬܝܠܬܠ ܐܚܒܘܫ Friday: Quqalyon Mother of God ܐܗܐܠ ܬܕܠܝܕ ܢܘܝܠܩܘܩ :ܐܬܒܘܪܥ ܡܘܝ Friday: Qolo Mother of God ܐܗܐܠ ܬܕܠܝܕ ܠܐܩ :ܐܬܒܘܪܥ ܡܘܝ Quqalyon One Saint ܐܡܘܢܩ ܕܚܕ ܢܘܝܠܩܘܩ Eqbo ܐܒܩܥ Sedro One Saint ܐܡܘܢܩ ܕܚܕ ܐܪܕܣ Qolo ܠܐܩ Supplication of Mor Ya’qub or Ephrem ܡܝܪܦܐ ܘܐ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ Gloria145 ܐ ܟ̈ ܠܐܡܕ ܐܬܚܘܒܫܬ
Morning prayer
Psalm 51 (50) ܝܠܥܡܚܪܕ ܡܙܡ Morning responsory with Ps 63 (62) ܝܗܐܠ ܝܗܐܠ ܡܥ ܐܪܦܨܕ ܐܢܝܢܥ Psalm 113 and 148-150 ܐܝܪܡܠ ܘܚܒܫ ܡܥ ܗܝܘܪܒܠ ܐܚܒܘܫ Eqbo ܐܒܩܥ Sedro Common ܐܝܢܘܓ ܐܪܕܣ First Qawmo ܐܝܡܕܩ ܐܡܘܩ Second Qawmo ܐ ܢܪܚ̱ܐ ܐܡܘܩ
145 With regards to the 1934 version, we have firm evidence from the writings of Patriarch Ephrem Barsoum that Gloria is to be prayed here – see Ignatius Ephrem I Barsoum, Tidebönens Andliga Skatt (Göteborg: Gabriel Yalgin, 2006) p 66 43
Quqalyon ܢܘܝܠܩܘܩ Eqbo ܐܒܩܥ Sedro Repentance, Mother of God, Cross, ܐ ܢܗ̈ ܟ ܘܐ ܐܒܝܠܨܕ ܘܐ ܐܗܐܠ ܬܕܠܝܕ ܘܐ ܐܬܘܒܝܬܕ ܐܪܕܣ Priests146 Qolo of the Morning ܐܪܦܨܕ ܠܐܩ Supplication of Mor Ya’qub or Ephrem ܡܝܪܦܐ ܘܐ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ Psalm 5 “It is Good to thank the Lord”147 ܐܝܪܡܠ ܘܝܕܘܡܠ ܒܛ Creed148 ܐܬܘܢܡܝܗܕ ܐܢܘܢܩ
3rd hour
Sedro Repentance, Mother of God, or Priests149 ܐܢܗ̈ ܟ ܘܐ ܐܗܐܠ ܬܕܠܝ ܘܐ ܐܬܘܒܝܬܕ ܐܪܕܣ Qolo ܠܐܩ Supplication of Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ
6th hour Sedro Common ܐܝܢܘܓ ܐܪܕܣ Qolo ܠܐܩ Supplication of Mor Balay ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ Monogenes hymn of St Severios150 ܐܝܕܝܚܝ ܆ܣܘܝܪܘܣ ܝܪܡܕ ܐܬܝܢܥܡ
146 Repentance Monday, Tuesday, and Thursday; Mother of God Wednesday; Cross Friday and Priests Saturday 147 Ignatius Ephrem I Barsoum, Tidebönens Andliga Skatt. (Göteborg: Gabriel Yalgin, 2006) p 67 148 Ignatius Ephrem I Barsoum, Tidebönens Andliga Skatt. (Göteborg: Gabriel Yalgin, 2006) p 76 149 Repentance Monday, Tuesday, and Thursday; Mother of God Wednesday; Cross Friday and Priests Saturday 150 Ignatius Ephrem I Barsoum, Tidebönens Andliga Skatt. (Göteborg: Gabriel Yalgin, 2006) p 68 44
4. 1890 vs 1934 differences The full structure of Shhimo 1890 and Shhimo 1934 is found in Appendix A. Here we will highlight the differences between the two and I will divide the differences into five categories: Additions; Shifting places or changing completely; Psalms; Sedro; Saints.
4.1 Additions Prayer hours There are different types of additions, both major and minor. One of the major additions is the addition of Compline prayer to Saturday by Barsoum in 1934151, a prayer that was not found in 1890.
Alternative Qolo
Additions are also expressed by Barsoum by adding an alternative Qolo to many of the minor hours: 9th hour Sunday152; 9th hour Monday153; Compline Monday154; 9th hour Wednesday155; 9th hour Thursday156; Compline Thursday157; 9th hour Friday158; Compline Friday159. We will use some of these in our structural analysis later on.
Alternative Eqbo
Barsoum also adds alternative Eqbo’s on several occasions for both Vespers and Morning prayers: Vesper Sunday160; Vesper Tuesday161; Morning Wednesday162; Vesper Wednesday163.
Psalms
To the morning prayer Barsoum also adds psalm 51 (50)164. However, there is a great possibility that Psalm 51 (50) was read during 1890, but not mentioned in the book.
151 Appendix A p 152-153 152 Appendix A p 80 153 Appendix A p 98 154 Appendix A p 101 155 Appendix A p 119 156 Appendix A p 129 157 Appendix A p 132 158 Appendix A p 141 159 Appendix A p 144 160 Appendix A p 84-85; Interestingly there already existed one alternative here but Barsoum added a third alternative 161 Appendix A p 111 162 Appendix A p 117 163 Appendix A p 121 164 Appendix A p 93; p 105 etc 45
Sedro
Barsoum also adds several notations regarding when Sedro is to be prayed. This is to be found in: Compline prayers165; in all three Qawme of the nigh prayer166; after Quqalyon of One Saint in the night prayer167; after Quqalyon in the Morning prayer168; in the 3rd hour prayer169 and in the 6th hour prayer170.
As regards to Sedro for the 9th hour prayer, Shhimo 1890 has Sedro for the departed on Sunday171, but not on the other days of the week – whereas Shhimo 1934 does have it for all the days of the week172.
As regards to Sedro in general, Barsoum adds two Sedro not found in 1890. That is Sedro for the Saints173 and for One Saint174.
4.2 Shifting places or changing completely Another change that Barsoum makes is shifting places of hymns, prayers and sometimes of words. Sometimes the shift is of little relevance but other times it has major implications. In this regard we will look into each day and mention their changes
Monday
In Compline Monday175 he shifts places between the word’s “sinner” ܐܝܛܚ and “kingdom” ܐܬܘܟܠܡ.
1890
Behold sinner, the kingdom is inside you ܐܬܘܟܠܡ ܝܗ ܟܢܡ ܘܓܠ ܐܝܛܚ ܐܗ
1934
Behold the kingdom is inside you sinner ܐܝܛܚ ܝܗ ܟܢܡ ܘܓܠ ܐܬܘܟܠܡ ܐܗ
165 Appendix A p 85 etc 166 Appendix A p 87-88 etc 167 Appendix A p 92 etc 168 Appendix A p 97 etc 169 Appendix A p 97 etc 170 Appendix A p 98 171 Appendix A p 80 172 Appendix A p 80, 98 etc 173 Appendix A p 158 174 Appendix A p 157 175 Appendix A p 101 46
Without making a thorough investigation, this could be a change of theological significance. By changing the places of the words, Barsoum shifts the focus from the sinner to the kingdom. Meaning that in 1890, perhaps the focus was on the person’s sinfulness, whereas in 1934 the focus is on the kingdom itself.
Tuesday
On Night prayer of Tuesday Barsoum shifts places of 4 responsories of psalm 63 (62)176 where the third of 1890 becomes fourth of 1934, the fourth becomes the fifth, the fifth becomes the sixth and the sixth becomes the third.
In the First Qawmo of the same Night prayer, Barsoum shifts places of Qolo number three to number four177 and changes number two and four (which are also present in Vesper Tuesday178).
In the second Qawmo of the same night prayer, Barsoum has changed all the hymns in the Qolo for the Saints.179 All of them are also found in the Vesper of Tuesday180.
In the third Qawmo of the same night, Barsoum changes the Eqbo181 from ܒܘܩܥܝ ܐܟܒ to ܐܡܝ ܐܒܪ . There is no obvious reason for this change since the first Eqbo is not existing anywhere else in the book. It could be a change from a manuscriptal tradition.
After Quqalyon of the same night, Barsoum changes the hymns in commemoration of One Saint. Hymn number three is the only one that is unchanged except for the saint commemorated. And he adds number two that seems to be missing in 1890.182
Barsoum also corrects spelling mistakes. One example of that is found in the first Qolo of the Morning prayer of Tuesday183 where he corrects the misspelling of “to Christ” ܐܚܝܡܫܠ into the correct Syriac phrase ܐܚܝܫܡܠ .
In the Morning prayer of Tuesday Barsoum changes the hymn for the Mother of God from ܢܐ ܝܠ ܢܝܠܐܫܡ into ܘܓܒ ܐܫܕܘܩ ܠܟܝܗܒ for no obvious reason184. The first one is not found anywhere else in the book.
176 Appendix A p 102 177 Appendix A p 103 178 Appendix A p 110 179 Appendix A p 103 180 Appendix A p 110 181 Appendix A p 104 182 Appendix A p 105 183 Appendix A p 106 184 Appendix A p 107 47
In the same Morning Prayer Barsoum adds a fourth hymn that in 1890 seems to be lacking185, but at the same time takes away the hymns for One Saint186.
In the 3rd hour of Tuesday Barsoum shifts places of hymns two and three of 1890187.
In Vesper of Tuesday Barsoum changes the prayer for the departed of Qolo I188. He does the same thing in Qolo II189.
In the supplication of Mor Ya’qub of the same prayer, Barsoum takes away the word ܐܢܡܝܗܡ̈ meaning faithful from departed. Perhaps Barsoum saw the prayer to be given for all the departed and not just the faithful190, but the description of “faithful departed” is used in other places by Barsoum191. But the same omittance of “faithful” is also on Thursday Vesper192.
Wednesday
In the night responsory of Wednesday Barsoum changes the place of hymns number six and seven of 1890193.
In the Morning prayer of Wednesday, Barsoum shifts the places of responsories of Psalm 63 (62) of seven and eight.
In the same Morning prayer Barsoum shifts places in Qolo II of hymns number fifth to seven, seven to fifth and changes number 8 completely. He also takes away number 11. At the same time Barsoum also takes away the hymn of “Come in peace” ܡܠܫܒ ܐܬ that is today used as the greeting hymn of a bishop or patriarch entering a Church.194
For the 3rd hour of Wednesday Barsoum changes all the hymns but keeps the supplication of Mor Ya’qub as it is195.
185 Appendix A p 107 186 Appendix A p 107 187 Appendix A p 108 188 Appendix A p 110 189 Appendix A p 110 190 Appendix A p 111 191 See for instance Appendix A p 112 192 Appendix A 132 193 Appendix A p 112 194 Appendix A p 117 195 Appendix A p 118 48
In Wednesday Vesper Qolo I Barsoum changes the place for hymns 10 to 11, 11 to 12 and 12 to 10. In hymn 12 (1890) he also changes the introductory word ܢܘܗܬܘܠܨܒ̈ “In their prayers” into ܢܘܗܝܢܪܟܘܕܒ ̈ “In their memories”196. Barsoum also switches number 15 and 16 of 1890197.
In the same Vesper of Qolo II Barsoum changes hymn number 6 completely and places hymn number 8 as number 6, and the new hymn of nr 6 become the new number 8198. He then changes the hymns for One Saint and the second to last hymn that in 1890 is in remembrance of the prophet Jonah leaving Nineveh199 and instead adds a hymn that focuses on keeping vigilant in waiting for the heavenly bridegroom200. He also changes the last hymn for the departed201.
Compline for Wednesday in 1890 is in Barsoum’s 1934 changed completely202. The reason for this, perhaps, is that the same hymns are used for the 3rd hour on Thursday203.
Thursday
In Thursday night, Barsoum changes responsory number 8204 – which is almost the same as hymn number 3 of Qolo after Quqalyon of Wednesday Vesper205.
For Thursday morning Barsoum changes some Syriac words in hymn number 4 of Qolo II206. Hymn 5 then becomes number 6 and number 8 becomes number 5207. Barsoum then also changes hymns number 11 and 12208.
Friday
In Friday night prayer Barsoum adds a note from Patriarch Bar-Wahib (+ 1332/3) on how to conduct the night prayer. During the time from the Church new year ܐܬܕܥ ܫܕܘܩ until the great Lent the first Qawmo of Friday is for the Mother of God. Whereas from the time after Easter until the Church new year the first Qawmo is for the Holy Cross.209 In 1890 version the first Qawmo of Friday is always the Cross, and the Mother of God is commemorated after the psalm
196 Appendix A p 120 197 Appendix A p 120 198 Appendix A p 120-121 199 Appendix A p 121 200 Appendix A p 121 201 Appendix A p 121 202 Appendix A p 122 203 Appendix A p 128 204 Appendix A p 123 205 Appendix A p 121 206 Appendix A p 127 207 Appendix A p 127 208 Appendix A p 127 209 Appendix A p 133 49
“Amin mo tob”210. Barsoum adds that when the Cross is celebrated as the first Qawmo, the Mother of God is to be said as the fourth Qawmo. But if the First Qawmo is Mother of God, then there is no Qawmo to the Cross.211 However in 1890 there is no supplication of Mor Ya’qub for the Mother of God212, whereas 1934 does indeed have it213. We will look into this passage in our structural analysis as well.
For Friday morning, Barsoum changes one of the hymns for the Cross in Qolo I214.
In the same prayer Qolo II he also omits the prayers for the One Saint and changes the first hymn for “Friday”215.
In the 3rd hour prayer of Friday Barsoum changes places of hymn number one and two with each other216.
For the 9th hour prayer of Friday Barsoum changed hymn number 4217.
For Friday Vesper Qolo I Barsoum changed hymn number 1 for the Saints and switched places between the Saints hymn number 2 with 1. As for the departed hymns he switched hymn number 2 and 1 and added another one as number 3 while removing the one of 1890218.
For the same Vesper Qolo II Barsoum removed hymn number 2 for the Mother of God and added another one. And as for the departed, Barsoum kept only number 3 as number 2 of 1934 and then changed number 1 and 3219. He also changed hymns number 3 and 4 of the Qolo’s after the Quqalyon220.
Saturday
On Saturday, as noted above, Barsoum adds the Compline prayer, a prayer that was not present in 1890221.
Additional222
210 Appendix A p 136 211 Appendix p 133 212 Appendix A p 136 213 Appendix A p 134 214 Appendix A p 138 215 Appendix A p 139 216 Appendix A p 140 217 Appendix A p 141 218 Appendix A p 142 219 Appendix A p 143 220 Appendix A p 143 221 Appendix A p 152 222 Appendix A p 153 50
After the prayers you find Marobe, supplications and phrases of Mor Ya’qub - but this thesis will not investigate any differences between them. Barsoum then also adds phrases of Mor Ephrem, Mor Balay and phrases before the Gospel. 1890 then adds Hymns after the Gospel and Hymns for the nativity feast. 1890 then concludes with garshuni text about the Shhimo. Barsoum takes away the hymns after the Gospel and the hymns. He instead adds information about the Church tones in general and the system of the West-Syrian tradition.
4. 3 Psalms In this section we will focus on the Psalms in both 1890 and 1934 and investigate the changes and modifications.
Vesper223
The Vesper psalms are 140 (141), 141 (142), 118 (119):103-113 and 116 (117). But they are organized differently in the respective books:
1890 1934 140 (141):1 140 (141):1 140 (141):5-6 140 (141):2-4 140 (141):9-10 140 (141):5-6 141 (142):3-5 140 (141):7-8 118 (119):103-109 140 (141):9-10 116 (117) 141 (142):1-2 And the note says “and then continue”224 141 (142):3-5 140 (141):2-4 141 (142):6-7 140 (141):7-8 118 (119):103-109 141 (142):1-2 118 (119):109-113 141 (142):6-7 116 (117) 118 (119):109-113
As we can see Barsoum’s order of 1934 is simply chronological according to the Psalms themselves. Whereas in 1890 there is a different approach where you mix parts of the different psalms together into two groups.
223 Appendix A p 81-82 224 Appendix A p 82 51
Night
The first psalm of the night is a responsory psalm that includes psalms 133 (134), 118 (119):169-176 and 116 (117)225. This psalm is used in the same way in both 1890 and 1934 as shown below:
1890 1934 133 (134):1 with response 133 (134):1 with response 133 (134):1 with response 133 (134):1 with response 133 (134):2 with response 133 (134):2 with response 133 (134):3 with response 133 (134):3 with response 118 (119):169-170 with response 118 (119):169-170 with response 118 (119):171 with response 118 (119):171 with response 118 (119):172-173 with response 118 (119):172-173 with response 118 (119):174-175 with response 118 (119):174-175 with response 118 (119):176 with response 118 (119):176 with response 116 (117) with response 116 (117) with response
The second psalm of the night is the Magnificat of Luke 1:46-55226.
1890 1934 1:46-48 with response 1:46-48 with response 1:49-50 with response 1:49-50 with response 1:51-52 with response 1:51-52 with response 1:53-55 with response 1:53-55 with response
The third and last psalm of the night is “Amin mo tob” that is a collection of responsories and different psalms: 132 (133); 148-150 and 116 (117). The structure of these psalms differs from 1890 to 1934227:
1890 1934
225 Appendix A p 86 226 Appendix A p 89 227 Appendix A p 90-92 52
132 (133):1228 with response 132 (133):1 with response 132 (133):2 with response 132 (133):1 with response 132 (133):3 with response 132 (133):2 with response Doxology 132 (133):2 with response ܢܒܙܠܟܒ 132 (133):3 with response ܐܚܝܫܡ ܥܘܫܝ ܢܪܡ 132 (133):3 with response ܐܬܡܘܝ ̈ ܢܘܗܠܟܒ Doxology ܪܡܙܢܕ ܢܬܝܘܫܐܕ ܝܪܡ ܕܒܥ 148:1 ܢܒܙܠܟܒ 148:3-5 ܢܘܗܬܘܠܨܒ̈ 148:7-8 ܐܚܝܫܡ ܥܘܫܝ ܢܪܡ 148:10-12 ܐܗܠܐ ܐܬܠܡ ܥܘܫܝ 149:1-2 ܐܬܡܘܝ ̈ ܢܘܗܠܟܒ 149:5-6 ܝܓܣ ܢܗܠܐ 149:9-150:1 ܪܡܙܢܕ ܢܬܝܘܫܐܕ 150:4-6 ܟܬܘܒܝܛ ܐܘܗܬ ”then continue” 230ܐܟܡ̈ܕ ܘܪܝܥܬܬܐ 132 (133):1229 with response 148:1 132 (133):2 with response 148:2 132 (133):3 with response 148:3-5 ܝܪܡ ܕܒܥ 148:5-6 ܢܘܗܬܘܠܨܒ̈ 148:7-8 ܐܗܠܐ ܐܬܠܡ ܥܘܫܝ 148:9-10 ܝܓܣ ܢܗܠܐ 148:10-12 ܟܬܘܒܝܛ ܐܘܗܬ 148:12-13 148:2 149:1-2 148:5-6 149:3-4 148:9-10 149:5-6 148:12-13 149:7-8 149:3-4 149:9-150:1
228 In 1890 they only say the first part of each verse and then continue with the second verse and later return to the second part later, whereas in 1934 they read it all after each other 229 Here the second part of the verse is said 230 This phrase is not found in 1890 53
149:7-8 150:2-3 150:2-3 150:4-6 116 (117) 116 (117)
Barsoum changed the structure and conducted all psalms in chronological order. He also added a phrase “Wake up, you who sleep, stand up and praise” ܘܚܒܫ ܘܡܩܩܘ ܐܟܡ ܕ ̈ ܘܪܝܥܬܬܐ as introduction to Psalms 148-150.
Morning
1890 1934 Not found in 1890 Psalm 50 (51) as introductory Psalm 62 (63) with responses231 Psalm 62 (63) with responses 62 (63):1 with response 62 (63):1 with response 62 (63):1-2 with response 62 (63):1-2 with response 62 (63):2 with response 62 (63):2 with response 62 (63):3 with response 62 (63):3 with response 62 (63):4 with response 62 (63):4 with response 62 (63):5 with response 62 (63):5 with response 62 (63):6 with response 62 (63):6 with response 62 (63):7 with response 62 (63):7 with response 62 (63):8 with response 62 (63):8 with response 62 (63):9 with response 62 (63):9 with response 62 (63):10-11 with response 62 (63):10-11 with response 62 (63):11 with response 62 (63):11 with response
After a doxology, the last morning psalm is used, 113 (112) together with 148-150232.
1890 1934 ܐܪܗܘܢܕ ܗܝܘܪܒܠ ܐܚܒܘܫ ܐܪܗܘܢܕ ܗܝܘܪܒܠ ܐܚܒܘܫ 113 (112):2 113 (112):2 113 (112):4 113 (112):3
231 Appendix A p 93 232 Appendix A p 93-95 54
113 (112):6-7 113 (112):4 113 (112):9 113 (112):5 148:1 113 (112):6-7 148:3-5 113 (112):8-9 148:7-8 113 (112):9 148:10-12 The note then says say psalm 148-150 as 149:1-2 above233 149:5-6 148:1 149:9-150:1 148:2 150:4-6 148:3-5 ”then continue” 148:5-6 113 (112):3 148:7-8 113 (112):5 148:9-10 113 (112):8-9 148:10-12 148:2 148:12-13 148:5-6 149:1-2 148:9-10 149:3-4 148:12-13 149:5-6 149:3-4 149:7-8 149:7-8 149:9-150:1 150:2-3 150:2-3 116 (117) 150:4-6 116 (117)
Both versions then suggest that psalms 148-150 are said both in the night office and in the morning. Barsoum ordered the psalms in chronological order in the morning as he did during the night.
It is obvious that Barsoum changed the psalmody of both night and morning from 1890 and structured it in a chronological way that differs from 1890. We will also look into this in our structural analysis.
233 Appendix A p 94 55
4.4 Sedro234 As we already noted above, Barsoum adds instructions regarding Sedro in Shhimo 1934 regarding when it is prayed, and he also adds two Sedro not found in 1890: Sedro for One Saint and Sedro for the Saints.
Here we will compare the Sedro’s both found in 1890 and 1934.
The departed235
1890 1934 ܐܬܝ̈ ܡܕ ܐܢܡܚܢܡܘ ܐܝ̈ ܚܕ ܐܪܒܣ ܘܗܠ ܐܬܚܘܒܫܬ ܢܘܗܠܟܠ ܝܚܐ ܗܬܘܡܒܘ ܪܣܒܒ ܬܝܡܕ ܐܝܚ ܘܗܠ ܘܗ̇ ܠ ܐܩܝܕ̈ ܙܘ ܐܢܐܟ̈ ܕ ܐܬܫ̈ ܦܢ ܢܝܢܐ ܝܗܘܕ̈ ܝܐܒܕ ܘܗ̇ ܠ ܠܘܝܫܠ ܬܚܡܘ ܐܚܡܘ ܬܝܡܡܕ ܘܗ ܆ܐܒܝ̈ ܟܫ ܢܡ ܢܘܗܠ ܩܣܡܘ ܗܬܠܝܒܓܕ ܐܪ̈ܓܦܠ ܬܕܚܡܕ ܐܬܚܘܪ̈ܘ ܐܬܫ̈ ܦܢ ܢܝܢܐ ܝܗܘܕ̈ ܝܐܒܕ ܘܗܠ ܆ܩܣܡܘ ...ܐܐܝ ܗܠܕ ܠܘܝܫܕ ܗ̇ ܝ̈ ܢܘܘܐܬ ܐܐܝ ܗܠܕ ܪܣܒܠܟܕ
Glory to Him, the hope of the living and the Glory to Him, the living who died in the flesh One who raises up the dead. To Him in whose and by His death gave life to all sleeping. He hands are the souls of the just and righteous. Who takes and gives life, who takes down to To Him who renews the bodies of his Sheol and raises up (again). To Him in whose Creation and raises them up from the inner hands are the souls and spirits of all flesh. He storeroom of Sheol. He is worthy… is worthy…
ܐܪܕܣ ܐܪܕܣ ܐܬܐܘ ܬܢܐ ܚܢܕܕ ܝܪܡ ܐܬܥܫܒ ܢܠܝܕ ܐܗܐܠ ܐܚܝܫܡ ܠܥ ܬܢܐ ܚܢܕܕ ܝܪܡ ܐܬܥܫܒ ܢܠܝܕ ܐܗܐܠ ܐܚܝܫܡ ܠܝܐܪܒܓ ܢܝܠܩܫ ܐܝ̈ ܡܫ ܝ̈ ܢܢܥ ܠܥ ܬܢܐ ܠܝܐܟܝܡܘ ܠܝܐܪܒܓ ܢܝܠܩܫܘ ܐܝ̈ ܡܫ ܝ̈ ܢܢܥ ܐܥܘ̈ ܫ ܢܝܥܩܦ ܟܝܡܕܩ ܐܬܢܪ̈ܩ ܠܝܐܟܝܡܘ ܐܪ̈ܒܩ ܢܝܪܛ ܨܡܘ ܐܥܘ̈ ܫ ܢܝܥܩܦܘ ܟܝܡܩܕ ܐܬܢܪ̈ܩ ܐܫܡܫ ܟܫܚ ܐܬܝ̈ ܡ ܢܝܡܝܩܘ ܐܪ̈ܒܩ ܢܝܪܛ ܨܡܘ ܢܝܛܡܥܘ ܐܪܗܣ ܐܫܛܘ ܐܫܡܫ ܟܫܚܘ ܐܬܝ̈ ܡ ܢܝܡܝܩܘ ܗܠܘܢ ܕܕܓܬܡ ܆ܐܒ̈ ܟܘܟ ܢܝܫܛܘ ܐܪܗܣ ܛܡܥܘ ܐܩܣܦܬܡܘ ܐܡܠܥܕ ܗܠܘܢ ܕܕܓܬܡܘ ܐܒܟܘ̈ ܟ ܐܥܪܐ ܐܕܝܢܘ ܐܬܝܪ̈ܒܕ ܐܬܝܬܫܡ ܐܩܣܦܬܡܘ ܐܡܠܥܕ ܟܝܐ ܐܝܡܫ ܐܟܪܟܬܡܘ ܐܬܝܪ̈ܒܕ ܐܬܝܬܫܡ ܐܝܘܗܘ ܐܬܠܓܡ ܟܝܐ ܐܝܡܫ ܐܟܪܟܬܡ ܗ ܟܣ ܢܡ ܐܢܡܚܪܡ ܢܝܐ ܗܘܒܘ ܗܘܬ ܐܥܪܐ ܐܝܘܗܘ .ܐܬܠܓܡ ܐܢܕܥ ܘܗ̇ ܒ ܐܢܡܚܪܡ ܐܝܪܡ ܢܝܐ ܗܘܒܘ ܗܘܬ ܐܥܪܐ ܐܬܥܫ ܝܗܒܘ ܠܐܝܚܕ ܐܢܕܥ ܘܗܒ ܐܚܝܫܡ ܥܘܫܝ ܢܪܡ ܐܕ̈ ܒܥ ܠܥ ܣܘܚ ܐܬܩܝ̈ ܣܦܕ ܐܬܥܫ ܝܗ̇ ܒܘ ܠܐܝܚܕ ܠܘܥܬ ܠܐܘ ܟܠܝܕ ܐܕ̈ ܒܥ ܠܥ ܣܘܚ ܐܬܩܝ̈ ܣܦܕ
234 Appendix A p 153-159 235 Appendix A p 153-154 56
ܐܒܛܕ ܠܛܡ ܢܘܗܡܥ ܐܢܝܕܠ ܠܘܥܬ ܠܐܘ ܟܠܝܕ ܐܫܢܡܚܪܘ ܟܝܬܝܐ ܐܒܛܕ ܠܛܡ ܢܘܗܡܥ ܐܢܝܕܠ ܐܬܝܕܘܬܘ ܐܚܒܘܫ ܟܠ ܐܡܚܪ̈ ܝܓܣܘ ܟܝܬܝܐ ܟܘܒܠܐܘ ܢܢܝܩܣܡ ܐܬܝܕܘܬܘ ܐܚܒܘܫ ܟܠܘ ...ܐܫܗ ܐܫܝܕܩ ܟܚܘܪܠܘ ܟܘܒܠܐܘ ܢܢܝܩܣܡ ܀ܟܚܘܪܠܘ
The words “you appear” has addition “and you will come” that Barsoum took away.
Barsoum takes this away “the world will shake from its foundation”
“Yes, our merciful Lord Jesus Christ” “Yes, merciful Lord”
“lover of man” “Great mercy”
As we can see Barsoum changes the ܢܘܝܡܘܪܦ completely and makes some corrections in the Sedro.
The Mother of God236
1890 1934 ܢܘܝܡܘܪܦ ܢܘܝܡܘܪܦ ܽ ܳ ܶ ܗܬܕܠܝ ܢܪܟܘܕ ܒܪܘܐܕ ܐܚܒܫܡܘ ܐܚܝܒܫ ܘܗܠ ܐܪܳ ܗܘܢܽ ܢܡܶ ܕ ܐܝܳ ܡܳ ܘܬܡ ܐܪܳ ܗܘܢܽ ܘܗܰ ܠ :ܐܬܳ̊ ܚܘܒܽ ܫܬ ܽ ̥ܽ ܳ ܰ ܪܬܐ ܠܟܒ ܝܗܘܫܝܕ̈ ܩ ܢܪܟܘܕ ܚܨܢܘ ܐܥܪܐܒܘ ܐܝܡܫܒ ܐܣܳ ܪܟ̥ܰܽ ܘ ܐܝܳ ܠܳ ܘܬ̥ܽ ܒ ܐܒܳ ܘܥܽ ܢܡܶ ܘ ܆ܚܡܰ ܨ ܐܝܳ ܗܳ ܐܠ ̱ ܶ ܳ ܶ ܢܘܗܝܡܪ̈ܓ ܠܥ ܣܣܪ ܐܢܢܚܕܘ ܐܡܚܪ̈ܕ ܠܐܛܘ ܢܝ̈ ܢܦܘ ܢܪܳ ܟ̥ܽ ܘܕܽ ܠܕܰ ܘܗܰ ܠ ܆ܚܘܰ ܫ ܐܝ̈ ܚܰ ܕ ܐܪܳ ܒܣܰ ܐܬܳ̊ ܝܗܳ ܡܐ ܶ ܶ ܶ ܰ ܶ ܶ ܐܐܝ ܗܠܕ ܝܗܘܡܚܪ̈ܒܘ ܗܬܘܒܝܛܒ ܐܢܡܝ̈ ܗܡ ܐܕ̈ ܝܢܥܕ ܐܐܝܳ ܗܠܕ ܆ܚܝܰ ܙܰ ܘ ܒܪܘܐ ܐܥܳ ܪܐܒܰ ܘ ܐܝܳ ܡܰ ܫܒܰ ܗܬ̥ܽܕܠܝܳ ܳ ܶ ܐܢܶ ܕ̈ ܥܶ ܘ ܐܕ̈ ܐܥܺ ܢܘܗܽ ܠܟ̥ܽܽ ܒܘܰ ܐܢܳ ܕܳ ܥܶ ܐܢܳ ܗܳ ܒ ܐܪܳ ܩܳ ܝܐܘܺ ܐܚܳ ܒܘܫܽ ܺ ܳ ܳ ܳ ̈ ܽ ܽ ܶ ̈ ܶ̈ ܀ܢܝܡ ܠܥ ܠ ܢܝ̣̈̈ ܝ̣ܰ̈ ܚܰ ܕ ܐܬ̥ܽ ܡܘܝܰ ܢܘܗ ܠܟ̥ܽ ܘ ܐܢܒܙܰܘ ܐܥܫܳ ܘ
This corresponds to the Common Sedro of This ܢܘܝܡܘܪܦ is to the Mother of God and 1934. This ܢܘܝܡܘܪܦ is not the same as 1934 perhaps also added by Barsoum. for Mother of God.
ܳ ܐܪܕܣ ܐܪܕܣܶ
236 Appendix A p 154-155 57
̃ ܳ ܳ ܽ ܽ ܺ ܶ ܶ ܶ ܰ ܝܗ̇ ܠ ܢܢܝܕܒܥ ܐܪܩܝܡܘ ܐܡܝܚܪ ܐܢܕܗܘܥ ܢܝܕ ܕܟ ܘܐ ܝ̱ ܟܳ̊ ܝ̈ ܣܰ ܠܘܩ ܢܘܠ ܠܡܰ ܢܕܰ ܢܝܩܦܣܳ ܐܢ̈ ܫܳ ܠ ܢܝܠܝܐ ܶ ܺ ܳ ܳ ܽ ܐܬܒܪ̈ܫ ܢܝܗܠܟ ܢܡ ܬܚܝ̈ ܒܫܘ ܐܒ̈ ܘܛܠ ܬ݀ ܝܘܫ ܗܡܶ ܐ ܢܝܪ̈ܦܘܫܽ ܠܟܽ ܳ̊ ܬ݀ ̥ܽ ܝܰ ܠܡܰ ܘ ܐܬ̥ܽ ܝܟ̥ܺܽ ܕ ܐܬܳ̊ ܠܘܬ̥ܽ ܒ ܶ ܽ ܳ ܢܒܙܠܟܒ ܬ݀ ܠܘܬܒܘ ܐܬܚܒܫܡܘ ܐܬܫܝܕܩ ܐܥܪܐܕ ܗܬ̥ܽܘܢܽ ܝܳ ܠܓܰܳ̊ ܬ̥ܽ ܡܶ ܕܝܰ ܒܕܰ ܘܗܰ ܆ܢܩܰ ܘܪܦ ܐܚܳ ܝܫܺ ܡܕܰ ܳ ܺ ܳ ܶ ܰ ܳ ܽ ܳ ܕܗܥܬܢ ܢܝܕ ܗ̇ ܡܥ ܆ܡܝܪܡ ܐܗܐܠ ݀ܬܕܠܝ ܐܬܝܢܒܘܛ ܆ܐܬ̥ܽ ܝܛܚܕܰ ܐܬ̥ܽܘܟ̥ܽܽ ܘܫܽ ܚܶ ܠ ܢܢܰ ܡܶ ܩܠܛ ܐܬܳ̊ ܝܩܳ ܘܪܦ ܺ ܶ ܳ ܳ ܽ ܐܢ̈ ܐܟܠ ܐܢܝ̈ ܕܘܡܠܘ ܐܕ̈ ܗܣܠܘ ܐܚܝ̈ ܠܫܠܘ ܐܝ̈ ܒܢܠ ܢܢܰ ܝܥܕܝܳ ܝ̱ ܟ̥ܽ ܠ ܢܘܓܽ ܕܒܰ .ܐܬ̥ܽܘܢܽ ܠܒܚܰ ܬ̥ܽ ܡܶ ܕ ܝ̣̈ ܝ̣ܰ̈ ܥܘܛ ܠܘܰ ܳ ܳ ̥ܽ ܽ ܶ ܳ ܐܚܒܘܫ ܝܨܝܪܬ ܐܢ̈ ܦܠܡܘ ܆ܐܫܝܕ̈ ܩ ܐܬܗ̈ ܒܠܐܘ ܐܢܗ̈ ܟܠܘ ܐܬܳ̊ ܟ̥ܽ ܪܰ ܒܰ ܡ ܠܐܩܚܰ ܘ ܐܢܳ ܩܳ ܪܘܦܕ ܐܥܳ ܒܢܶ ܘ ܐܝ̈ ܚܰ ܕ ܐܢܳ ܝܥܺ ܡ ܘ̃ ܐ ̈ ܺ ܳ ܳ ܝܪ̈ܥܣ ܢܘܗܠܟܘ ܐܡܝ̈ ܨܘ ܐܦܟܢ ܐܫܝܕ̈ ܩ ܠܐܘ̈ ܬܒ ܢܢܰ ܝܪܗܬܳ̊ ܕܟ̥ܰܽ ܐܕܶ ܗܳ ܠܥܰ ܘ ܆ܐܝܳ ܡܰ ܫܠܰ ܐܩܳ ܣܡܰ ܕ ܐܬ̥ܽ ܠܒܶ ܣܶ ܘ ̈ ܶ̈ ܰ ܳ ܳ ܳ ܳ ܽ ܺ ܳ ܢܘܗܬܦܫ̈ ܟܬܒܘ ܐܬܥܝ̈ ܡܫ ܢܘܗܬܘ ܠܨܒ ܐܬܪ̈ܝܦܫ ܐܟ̥ܽ ܠܐܡܰ ܕ ܐܪ ܡܳ ܕ ܐܬܳ̊ ܝܢܳ ܪܣܒܶ ܐܬ̥ܽ ܒܟܰ ܳ̊ܪܡܰ ܝ̱ ܟܳ̊ ܝܒܰ ܘܛ :ܢܢܰ ܝܪܡܐ ܳ ܽ ܳ ܽ ܳ ܐܬܝܢܡܚܪܡ ܐܢܝܥܒ ܐܝܪܡ ܢܒ ܪܘܚ ܐܬܠܒ̈ ܩܡ ܐܡܳ ܪܕ ܗܢܶ ܘܪܐܕܳ ܐܢܳ ܥܕܝܰ ܬ̥ܽ ܡܶ ܐܝܳ ܢܣܰ ܝ̱ ܟܳ̊ ܝܒܰ ܘܛ .ܐܪܫ ܝ̱ ܟ̥ܽ ܒܶ ̈ ̈ ܺ ܰ ܳ ܰ ̃ ܳ ܶ ܢܠ ܐܘܫܐܘ ܆ܢܝܗܛܚ ܐܣܚܘ ܢܝܒܘܚ ܩܘܒܫܘ ܝ̱ ܣܝܦܐ ܐܬ̥ܽܘܒܽ ܝܛ ܬ݀ ̥ܽ ܝܰ ܠܡܰ ܘܐ ܐܫܳ ܗܳ ܘ .ܝܙܺ ܚܬ̥ܽܐ ܝ̱ ܟܳ̊ ܢܶ ܡܶ ܳ ܰ ܽ ܳ ܰ ܰ ܣܟܛܬܢ ܟܝܫܝܕ̈ ܩܕ ܢܘܗܝܕ̈ ܘܓܒܕ ܢܝܕ̈ ܝܢܥܠܘ ܢܝ̈ ܗܰ ܛܚܠܕ .ܚܢܰ ܕ ܝ̱ ܟ̥ܽ ܢܶ ܡܶ ܕ ܐܝܳ ܡܳ ܘܬ̥ܽ ܡ ܐܪܒܠ ܢܡܰ ܥ ̈ ܶ ܰ ܳ ܶ ܰ ܛܠܚܬܢ ܢܘܗܬܥܝܣܒܘ ܪܬܬܣܢ ܢܘܗܝ̈ ܦܢܟܒܘ ܆ܗܢܶ ܢܳ ܚܒܰ ܐܛܥܢܶ ܢܬ̥ܽܘ̈ ܠܟ̥ܽ ܣܰ ܠܘܰ ܗܬ̥ܽ ܘܒܽ ܝܛܒ ܐܚܶ ܠܢܶ ̈ ܶ ̈ ܽ ܰ ܶ ܳ ܶ ܶ ܽ ܶ ܳ ̈ ܰ ܰ̈ ܺ ܰ ܰ ܰ ܶ ܰ ܐܚܒܘܫ ܟܠ ܩܣܢ ܢܘܗܡܥܘ ܆ܐܘܗܢ ܢܘܗܬܢܝܒܘ ܐܒܘܥ ܠܘ ܐܝܡ ܠܫܪ̈ܘܐ ܐܢܘܘܠܐ ܢܝܕܝܢܥ ܠܘܰ ܢܠ ܐܘܫܢܘܰ ...ܐܬܝܕܘܬܘ ܗܠܶ ܩܣܶ ܢܰ ܐܚܳ ܒܘܫܽ ܢܠܰ ܟܽ ܡܘܦܽ ܢܡܶ ܕ ܐܢܳ ܟܰ ܝܐ .ܐܝܶ ܡܳ ܗܳ ܪ̈ܳ ܒܐ ܽ ܽ ܰ ܢܒܰ ܙܠܟ̥ܽ ܒܘܰ ܐܫܳ ܗܳ ܐܫܳ ܝܕܺ ܩܰ ܗܚܶ ܘܪ ܠܘܰ ܝܗ̱ ܘܒܽ ܠܐܘ ܰ ܺ ܳ ܀ܢܝܡܐ .ܢܝܡ ܠܥ ܠ This Sedro corresponds to the Common Sedro of 1934 (see below) This Sedro is not found in 1890.
Repentance237
1890 1934 ܽ ܢܘܝܡܘܪܦ ܢܘܝܽ ܡܘܪܦ ܶ ܽ ܳ ܳ ܶ ܐܝ̈ ܠܥ ܐܬܘܠܝ̈ ܚ ܢܡܕ ܗܬܘܬܝܐܒ ܐܝܠܥܡܘ ܐܡܪ ܘܗܠ ܢܡܶ ܕ ܗܬܘܬ̥ܽ ܝܐܒܺ ܐܝܳ ܠܥܰ ܡܘܰ ܐܡܳ ܪ ܘܗܰ ܠ :ܐܬܳ̊ ܚܘܒܽ ܫܬ ̥ܽ ܶ ܰ ܶ ܳ ܳ ܐܢܗܒ ܚܒܬܫܡܘ ܕܓܬܣܡ ܐܢܥܪ̈ܐ ܢܡܘ ܚܝܕܙܡ ܕܓܶ ܬܳ̊ ܣܡܶ ܐܝ̈ ܢܳ ܥܪ̈ܳ ܐ ܢܡܶ ܘ ܚܝܰ ܕܰ ܙܡܶ ܐܝ̈ ܠܳ ܥܶ ܐܬܘ̈ ܠܰ ܝܚܰ ̥ܽ ̥ܰܽ ... ܢܘܗܠܟܒܘ ܝ ܗܘܕ̈ ܒܥܕ ܐܬܘܒܝܬܕ ܐܢܕܥ ܀ܗܠܶ ܕ ܚܒܰ ܬܳ̊ ܫܡܶ ܘ “His servants’ repentance” Omitted in 1934
ܳ ܐܪܕܣ ܐܪܕܣܶ ܶ ܺ ܳ ܰ ܟܪܒܬܕ ܟܠ ܢܢܝܦܫܟܬܡܘ ܐܗܐܠ ܐܝܪܡ ܟܢܡ ܢܢܝܥܒ ܟ̥ܽ ܪܒܰ ܬܕܰ ܟ̥ܽ ܠܳ ܢܢܰ ܝܦܫܟܰ ܳ̊ܬ̥ܽ ܡܶ ܘ ܐܗܳ ܐܠ ܐܝܳ ܪܡܳ ܟ̥ܽ ܢܳ ܡܶ ܢܢܰ ܝܥܶ ܒܳ ܰ ܰ ܐܢܝܙܕ ܘܫܢܟܬܐ ܐܫܝܕܩ ܟܡܫܒܕ ܟܝܕ̈ ܘܓܣܘ ܟܝܕ̈ ܒܥܠ ܟ̥ܽ ܡܳ ܫܒܰ ܘܫܢܰ ܟܰ ܬ̥ ܐܕܶ ܢܘܢܽ ܗܳ ܟܝܕ̈ ܘܓܽ ܣܳ ܘ ܟܝܕ̈ ܒܥܰ ܠ ܳ ̥ܽ ܽ ܐܫܝܒܠ ܢܘܦܛܥܬܢ ܐܬܘܝܘܐܘ ܐܒܘܚܘ ܢܘܫܒܠܢ ܐܝܢܚܘܪ ܐܬ̥ܽܘܝܽ ܘܐܘܰ ܐܒܳ ܘܚܽ ܘ ܢܘܫܽ ܒܠܢܶ ܐܝܳ ܢܳ ܚܳ ܘܪ ܐܢܳ ܝܙܰܕ ܐܫܳ ܝܕܺ ܩܰ ܳ ܽ ܳ ܶ ܽ ܐܝܢܚܘܪ ܟܪܘܬܦ ܠܥܘ .ܢܘܟܙܢ ܗܠܝܚܠܘ ܐܪܘܬ̥ܽ ܦ ܠܥܰ ܘ ܢܘܟܽ ܙܢܶ ܗܠܝܚܰ ܠܘܰ ܐܫܳ ܝܒܺ ܠ ܢܘܦܛܥܰ ܬ̥ܽ ܢܶ ܽ ܢܘܗܝܪ̈ܨܘܒ ܩܘܒܫ ܢܘܗܝ̈ ܒܘܚ ܐܣܚ ܢܘܡܣܒܬܢ ܩܘܒܽ ܫ ܢܘܗܽ ܝ̈ ܒܰ ܘܚܰ ܐܣܳ ܚܰ .ܢܘܡܽ ܣܒܰ ܬ̥ܽ ܢܶ ܐܝܳ ܢܳ ܚܳ ܘܪ ܟ̥ ܠܳ ܝܕܺ ̈ ܰ ܰ ܳ ܽ ܽ ܳ̈ ܰ ܰ ܰ ܽ ܰ ܽ ܐܚܒܘܫܘ ܟܝܡܚܪ̈ܕ ܐܐܓܘܣܒ ܢܘܗܬܘ ܠܟܣ ܪܒܥܐܘ ܟܳ̊ ܝܡܚܪ̈ܕ ܐܐܓ̥ܽ ܘܣܒ ܢܘܗܬ̥ܽܘ ܠܟ̥ܽ ܣ ܪܒܥܐܘ ܢܘܗܝܪ̈ܨܳ ܘܒ ܳ ܽ ܰ ܽ ܰ ܳ ܶ ܰ ܳ ܳ ܽ ܳ ܽ ... ܟܘܒܠܐܘ ܝܪܡ ܟܠ ܩܣܢ ܐܡܪܡܘܪܘ ܟ̥ܽ ܚܘܪ ܠܘ ܟ̥ܽ ܘܒܰܠܐܘ ܟ̥ܽ ܠ ܩܣܢ ܐܡܪܡܘܪܘ ܐܚܒܘܫܘ ܀ܢܝܡܺ ܐ .ܢܝܡܺ ܠܥܠܳ ܢܒܰ ܙܠܟ̥ܽܽ ܒܘܰ ܐܫܳ ܗܳ ܐܫܳ ܝܕܺ ܩܰ
“That have been gathered”
237 Appendix A p 155 58
Barsoum highlights “these that have gathered” “Your table” ܟܪܘܬܦ “Your table” ܟܠܝܕ ܐܪܘܬܦ
Cross238
1890 1934 ܢܘܝܡܘܪܦ ܢܘܝܡܘܪܦ ܳ ܶ ܗܕܣܚ ܒܗܝܘ ܗܬܕܥܠ ܐܪܘܫ ܗܒܝܠܨ ܕܒܥܕ ܘܗܠ ܐܢܳ ܣܚܶ ܗܒܶ ܝܠܺ ܨ ܕܒܰ ܥܕܰ ܐܩܳ ܘܪܽ ܦܳ ܘܗܰ ܠ :ܐܬܳ̊ ܚܘܒܽ ܫܬ ܶ ܶ ܳ̊ ܺ ܰ ܳ ܳ ܽ ܶ ܶ ܰ ܶ ܳ̊ ܺ ܐܚܒܘܫ ܐܐܝ ܗܠܕ ܗܬܪܝܟܡܠ ܐܪܗܒܘܫ ܗܠܕ ܆ܗܬܪܝܟܡܠ ܐܪܗܒܘܫ ܗܕܣܚ ܒܗ̱ ܝܘ ܗܬܕ̱ ܥ ܠܶ ܀ܐܐܝܳ Barsoum adds the word ”Saviour”
“Wall” “fortress”
ܳ ܐܪܕܣ ܐܪܕܣܶ ܳ ܰ ܰ ܐܣܢܓܠ ܝܗܝܬܝܙܚ ܕܟܕ ܘܗ ܢܠܝܕ ܐܗܐܠ ܐܚܝܫܡ ܐܣܳ ܢܓܶ ܠ ܝܗ̱ ܝܬܳ̊ ܝܙܰ ܚ ܕܟ̥ܰܽ ܕ ܘܗܰ ܆ܢܠܝܕܺ ܐܗܳ ܐܠ ܐܚܳ ܝܫܺ ܡ ܺ ̥ܽ ܶ ܺ ܺ ܐܒܝܠܨ ܠܥ ܠܐܒܚܒ ܝܠܒܕ ܐܒܘܚܬ ܐܫܢܝ̈ ܢܒܕ ܬܳ̊ ܝܠܬܳ̊ ܬܳ̊ ܐ ܐܒܳ ܝܠܨܕܰ ܐܣܳ ܝܩܰ ܠܥܰ ܝܠܒܕܰ ܐܫܳ ܢܳ ܝ̈ ܢܰ ܒ ܢܝܕܶ ̈ ̈ ܶ ܰ ܰ ܽ ܶ ܶ̈ ܺ ܶ ̈ܶ ܳ ܰ ܰ ܳ̊ ܰ ܰ ܐܢܠܟܣܡܘ ܐܝܛܚ ܢܠܕ ܟܝܡܚܪ̈ܒ ܬܝܠܬܬܐ .ܒܙܘܫܳܬ̥ܽܘ ܩܘܪܦܬ̥ܽ ܐܢܟܣܡܘ ܐܝܛܚ ܢܠܕ ܟܝܡܚܪ̈ܒ ܟܠܝܕ ܐܒܝܠܨܠ ܐܕܗ ܠܥܘ ܒܙܘܫܬܘ ܩܘܪܦܬ :ܢܢܰ ܝܪܺ ܡܐ ܕܟܰ ܕܘܓܽ ܣܢܶ ܐܫܳ ܝܕܺ ܩܰ ܟ̥ ܒܳ ܝܠܺ ܨܠܰ ܐܕܶ ܗܳ ܠܥܰ ܳ ܰ ܺ ܶ ܳ ܺ ܒܐܚ ܠܐܕ ܘܗ ܐܢܝܙ ܐܒܝܠܨ ܢܢܝܪܡܐ ܕܟ ܕܘܓܣܢ ܐܫܝܕܩ ܠܐܕ ܘܗ̱ ܐܪܘܫܽ ܐ ܒܳ ܝܠܨ ܆ܒܐܚܳ ܠܐܕ ܘܗ̱ ܐܢܰ ܝܙܰ ܐܒܳ ܝܠܨ ܺ ܺ ܶ ܘܗܠ ܪܕܒ ܐܒܝܠܨ ܆ܠܦܢ ܠܐܕ ܘܗ ܐܪܘܫ ܐܒܝܠܨ ܫܢܶ ܟ̥ܰܽ ܐܒܳ ܝܠܨ ܆ܐܡܳ ܥܰ ܠ ܪܕܰ ܒܰ ܐܒܳ ܝܠܨ ܆ܠܦܢܳ ܶ ܺ ܶ ܽ ܰ ܺ ̈ ܰ ܬܗܒܐ ܐܒܝܠܨ ܐܡܡܥ̈ ܠ ܫܢܟ ܐܒܝܠܨ ܆ܐܝܕ̈ ܘܝܕ ܐܡܥ ܠܠܟ̥ܰܽ ܐܒܳ ܝܠܨ ܆ܐܪ̈ܘܦܟ̥ܳܽ ܠ ܬ̥ܽܗܶ ܒܐ ܐܒܳ ܝܠܨ ܆ܐܡܶ ܡ̱ ܥ ܠ ܰ ܳ ܺ ܶ ܢܝܫ ܐܒܝܠܨ ܐܕ̈ ܗܣܠ ܠܠܟ ܐܒܝܠܨ ܐܪ̈ܘܦܟܠ ܢܘܓܽ ܕܒܰ .ܐܝܶ ܢܳ ܥܳ ܪ̈ܐ ܡܥܰ ܐܢܶ ܝ̈ ܡܰ ܫ ܢܝܶ ܫܰ ܐܒܳ ܝܠܨ ܆ܐܕ̈ ܗܣܳ ܠ ܺ ܺ ܐܣܚ ܟܒܝܠܨܒ ܝܪܡ ܢܘܓ ܕܒ ܆ܐܝܢܥܪ̈ܐ ܡܥ ܐܢܝ̈ ܡܫܠ ܩܘܒܽ ܫ ܟ̥ܽ ܒܳ ܝܠܨܒܰ ܆ܢܝ̈ ܒܰ ܘܚܰ ܐܣܳ ܚܰ ܟ̥ܽ ܒܳ ܝܠܨܒܰ ܝ̱ ܪܡܳ ܶ ܰ ܺ ܰ ܳ ܰ ܺ ܰ ܟܒܝܠܨܒ ܢܬܘܠܟ̈ ܣ ܩܘܒܫ ܟܒܝܠܨܒ ܢܬܒܘ̈ ܚ ܡܪܡܪ ܟ̥ܽ ܒܳ ܝܠܨܒܰ ܆ܢܬ̥ܽܕ̈ ܥܺ ܪܛܢܰ ܟ̥ܽ ܒܳ ܝܠܨܒܰ ܆ܢܝܪ̈ܨܳ ܘܒܽ ܰ ܳ ܢܠ ܐܘܫܐ ܢܬܪ̈ܝܕ ܡܪܡܪ ܟܒܝܠܨܒ ܢܬܕ̈ ܥ ܪܛܢ ܐܡܳ ܘܝܰ ܘܗܰ ܒ ܟ̥ܽ ܠܳ ܕܘܓܽ ܣܢܶ ܕ ܢܠܰ ܐܘܳ ܫܐܘܰ ܆ܢܬ̥ܽܪ̈ܝܕܰ ܺ ̈ ܰ ܶ ܐܒܪ ܐܡܘܝ ܘܗܒ ܟܠ ܕܘܓܣܢܕ ܢܝܕ̈ ܝܢܥܠܘ ܟ̥ܽ ܒܳ ܝܠܨܕܰ ܝܗ̱ ܘܦܢܟܳ̊ ܬ̥ܽ ܝܚܶ ܬܘܰ ܐܝܳ ܡܰ ܫ ܢܡܶ ܕ ܟ̥ܽ ܢܳ ܝܳ ܠܓܶ ܕ ̈ ܳ ܽ ܰ ܽ ܰ ܳ ܽ ܳ ܶ ܰ ܰ ܳ̊ ܰ ܳ̊ ܶ ܪܬܬܣܢ ܟܒܝܠܨܕ ܝܗܘܦܢܟ ܬܝܚܬܘ ܟܢܝܠܓܕ ܟ̥ܽ ܚܘܪ ܠܘ ܟ̥ܽ ܘܰ ܒܠܐܘ ܐܚܒܘܫ ܟ̥ܽ ܠ ܩܣܢܘ ܪܬܬܣܢ ܟܚܘܪܠܘ ܟܘܒܠܐܘ ܐܬܝܕܘܬܘ ܐܚܒܘܫ ܟܠ ܩܣܢܘ ܀ܢܝܡܺ ܐ .ܢܝܡܺ ܠܥܳ ܠ ܢܒܰ ܙܠܟ̥ܽܽ ܒܘܰ ܐܫܳ ܗܳ ܆ܐܫܳ ܝܕܺ ܩܰ ... ܐܫܗ ܐܫܝܕܩ
“wood” “wretched” Barsoum takes away “in corruption” Barsoum takes away “offenders” “poor” “that Jewish people” “the people” “our guilts” “our offences”
238 Appendix A p 155 59
“our insults” “our shortcomings” “and our departed” Barsoum takes away “great” Barsoum takes away great before day, but adds “from heaven”
It is obvious that Barsoum changes this Sedro significantly. He takes away the name of “Jewish” and the words “wretched” and “in corruption”. He also changes words “offenders” to “poor”.
In 1890 there seem to be a great stress on the sinfulness of humanity that Barsoum for some reason changed in 1934. Barsoum also takes away “our departed” regarding the eschatological vision.
Priests239
1890 1934 ܽ ܢܘܝܡܘܪܦ ܢܘܝܽ ܡܘܪܦ ܶ ܶ ܰ ܳ ܶ ܘܗܠ ܐܪ̈ܟܟܕ ܐܢܓ̈ ܠܦܡܘ ܐܪ̈ܡܘܟܕ ܐܒܪ ܘܗܠ .ܐܪ̈ܟܟܰ ܕ ܐܢܳ ܓܳ ܠܦܰ ܡܘܰ ܐܪ̈ܡܘܟ̥ܽܽ ܕ ܐܒܳ ܪ ܘܗܰ ܠ :ܐܬܳ̊ ܚܘܒܽ ܫܬ ܽ ܳ ܛܠܫܡܘ ܗܠܝܕ ܣܘܢܘܪܬܠ ܐܬܠܩܝܩ ܢܡ ܩܣܡܕ ܣܘܢܽ ܘܪܬ̥ܽ ܠܰ ܐܬ ܠܩܰ ܩܺ ܢܡܶ ܐܫܳ ܝܒܳ ܠ ܩܣܶ ܡܰ ܕ ܘܗܰ ܠ ܶ ܶ ܶ ܶ ܐܐܝ ܗܠܕ ܗܙܓ ܬܝܒ ܠܥ ܗܠ ܀ܗܠܕ ܗܙܶ ܓܰ ܬ̥ܽ ܝܒܶ ܠܥܰ ܗܠ ܛܠܫܰ ܡܘܰ ܗܠܝܕܺ
Barsoum adds ”poor”
ܐܪܕܣ ܳ ܐܪܕܣܶ ܢܢܝܠܐܫܘ ܐܚܝܫܡ ܥܘܫܝ ܐܗܐܠ ܐܝܪܡ ܟܢܡ ܢܢܝܥܒ ܳ ܰ ܐܚܳ ܝܫܺ ܡ ܥܘܫܽ ܝܶ ܢܪܰ ܡܳ ܐܗܳ ܐܠ ܐܝܳ ܪܡܳ ܟܢܳ ܡܶ ܢܢܰ ܝܥܶ ܒܳ ܟܝܕ̈ ܒܥ ܢܢܚ ܟܠ ܢܢܝܦܫܟܬܡܘ ܟܬܘܡܝܣܒ ܢܡ ܳ ̥ܽ ܢܢܰ ܚ ܟܠܳ ܢܢܰ ܝܦܺ ܫܟܰ ܳ̊ܬܡܶ ܘ .ܟܬܘܡܽ ܝܣܺ ܒܰ ܢܡܶ ܢܢܰ ܝܠܺ ܐܫܳ ܘ ܐܢܫܡܫ̈ ܡܘ ܐܝ̈ ܗܙ ܐܢܗ̈ ܟ ܢܝ̈ ܚܐ ܦܠܚ ܐܝ̈ ܟܕ ܠܐܘ ܐܡܬܟ̈ ܡ ̥ܽ ܰ ̥ܽ ̥ܽ ̥ܽ ܳ ܶ ܐܳܝ̈ ܗܰ ܙ ܐܢܶ ܗ̈ ܟܳ ܳ̊ ܢܝ̈ ܚܰ ܐ ܦܠܳ ܚ ܐܝ̈ܳ ܟܰ ܕ ܠܐܘ ܐܡ̈ ܬܟܰ ܡ ܟܳ̊ ܝܕܰ̈ ܒܥܰ ܐܬܘܫܝܕܩܘ ܐܬܘܝܟܕܒ ܟܝܡܕܩ ܘܫܡܫܕ ܢܘܢܗ .ܐܝ̈ ܟܕ ܳ ̥ܽ ̥ܽ ܐܬܘܝܽ ܟܕܰ ܒ ܟܳ̊ ܝܡܰ ܕܳ ܩ ܘܫܡܶ ܫܰ ܕ ܢܘܢܽ ܗܳ .ܐܝ̈ܳ ܟܰ ܕ ܐܢܶ ܫܳ ܡ̈ ܫܰ ܡܘܰ ܠܐ ܐܬܝ̈ ܬܚ ܢܘܗܝܪ̈ܒܘܕܒ ܟܘܝܥܪܘ ܘܪܦܨܘ ܘܫܡܪܘ ̥ܽ ̥ܽ ̱ ̥ܽ ܳ ܢܘܗܽ ܝܪ̈ܰ ܒܳ ܘܕܽ ܒ ܟܘܝܽ ܥܪܰ ܘ ܘܪܦܰ ܨܰ ܘ ܘܫܡܶ ܪܰ ܘ ܐܬܘܫܽ ܝܕܺ ܩܰ ܘ ܢܚܒܬܘ ܢܘܗܡܥ ܐܢܝܕܠ ܠܘܥܬ ܠܝܟܗ ܳ ̥ܽ ̱ ܶ ̱ ܳ ̥ܽ ܶ ܺ ܠܐ .ܢܘܗܽ ܡܥܰ ܐܢܳ ܝܕܺ ܠ ܠܘܥܽ ܬ ܠܝܟܺ ܗܳ ܠܐ .ܐܬܝ̈ ܬ ܚܰ ܠܬܬ ܝܪܡ ܠܐܘ ܘܪܥܣܕ ܐܬܘ̈ ܠܟܣܠ ܬܝܐܬܝܬܚ ܳ ܶ ܶ ̥ܽ ܶ ܶ ̥ܽ ̥ܽ ܐܬܦܳ ܟ̈ ܣܐ ܠܥܰ ܝܟܪ̈ܰ ܕܕܰ ܠܐܓܪ̈ܶ ܠ ܠܬܬ ܝܪܡܳ ܐܫܕ̈ ܩ ܟܝܚ̈ ܒܕܡܕ ܐܬܦܟ̈ ܣܐ ܠܥ ܝܟܪ̈ܕܕ ܠܐܓܪ̈ܠ ̥ܽ ̱ ̱ ܐܪ̈ܶ ܡܘܓܽ ܠܥܰ ܢܫܳ ܘܕܽ̈ ܢܕܰ ܐܫܶ ܝܕܺ̈ ܩܰ ܟܳ̊ ܝ̈ ܚܰ ܒܕܡܰ ܕ ܝܪܡ ܠܐ ܐܬܝܒܗܠܫܕ ܐܪ̈ܡܘܓ ܠܥ ܢܘܫܘܕܢܕ ̈ܶ ܶ ܰ ܶ ̈ ܽ ܶ ܳ ܳ ܳ ܺ ܶ ̈ ̈ ܐܢܫܳ ܠ ܠܘ ܐܡܘܦ ܠ ܩܬܫܰ ܬ ܝ̱ ܪܡ ܠܐ .ܐܬ̥ܽ ܝܒܗ ܠܫܰ ܕ ܐܬܪ̈ܝܡܙ ܟܠ ܘܪܡܙܕ ܐܢܫ ܠܘ ܐܡܘܦܠ ܩܬܫܬ ܶ ̈ ܺ ܽ ܶ ܳ ܳ ܽ ܳ ܳ ܺ ܳ ܰ ̈ ܐܡܝܡܛ ܢܘܘܗܢܕ ܐܬ̥ܽ ܝܳ ܢܚܳ ܘܪ̈ ܐܬ̥ܽܪ̈ܝܡܙ ܟ̥ܽ ܠ ܘ̱ ܪܡܙܰܕ ܟܫܚܬ ܝܪܡ ܠܐ ܐܪ̈ܝܟܣܘ ܐܡܝܡܛ ܢܘܘܗܢܕ ܐܬܝܢܚܘܪ̈ ܳ ܰ ܰ ܳ ܶ ܺ ܟܳ̊ ܝ̈ ܒܰ ܬ̥ܽ ܟܒܰ ܝ̱ ܕ̈ ܨܶ ܐܕܰ ܐܢܶ ܝ̈ ܥ ܠ ܟ̥ܽ ܫܶ ܚܬ ܝ̱ ܪܡܳ ܠܐܘ ܐܪ̈ܝܟ̥ܽ ܣܘܰ ܐܣܣܠ ܐܢܩ ܢܝ̈ ܘܗܢܕ ܐܫܝܕ̈ ܩ ܟܝ̈ ܒܬܟܒ ܝܕ̈ ܨܐܕ ܐܢܝ̈ ܥܠ ܳ ܳ ܶ ܶ ܶ ܳ ܺ ܝ̱ ܪܡܳ ܠܐܘ .ܐܬ̥ܽ ܡܪ ܠܘܰ ܐܣܳ ܣܳ ܠ ܐܢ̈ ܩ ܢܝ̈ ܘܗܢܶ ܕ ܐܫܶ ܝܕ̈ ܩܰ ܝ̈ ܚܝܙܕ ܐܬܝ̈ ܟܕ ܐܝܕ̈ ܝܠܐ ܠܫܪܬ ܝܪܡ ܠܐ ܐܬܡܪܠܘ ܶ ܺ ܳ ܳ ܳ ܰ ܺ ܰ ܐܕ̈ ܝܓܺ ܣܘܰ ܐܫܶ ܝܕ̈ ܩܰ ܟܳ̊ ܝܙܰܪ̈ܠܐ̱ ܝ̱̈ ܚܝܰ ܙܰ ܕ ܐܬ̥ܽ ܝ̈ ܟ̥ܽ ܕܰ ܐܝܳ ܕ̈ ܝܠܐ ܠܫܶ ܪܬ ܐܬܝܒܗܠܫܕ ܐܪ̈ܡܘܓ ܢܡ ܢܣ̈ ܦܩܬܢܕ ܐܫܝܕ̈ ܩ ܟܝܙܪ̈ܠܐ ̥ ܳܶ ܳ ܶ ̈ ܠܝܟ̥ܺܽ ܗܳ ܠܐܐ .ܐܬ̥ܽ ܝܒܺ ܗܶ ܠܫܰ ܕ ܐܪ̈ܡܘܓܽ ܢܡܶ ܢܣܳ ܦܩܰ ܬ̥ܽ ܢܶ ܕ
239 Appendix A p 156-157 60
ܳ ܰ ܰ ܢܠܝܕ ܐܬܦܫܟܬܠ ܐܝܪܡ ܥܡܫ ܠܝܟܗ ܠܐܐ ܐܬ ܠܳ ܝ̈ ܚܺ ܡ ܢܬܦܳ ܫ̈ ܟܬ ܠ ܥܡܰ ܫ ܝܪܡܳ ̥ܶܽ ܳ ̥ ̥ ܐܗ̈ ܛܚ ܢܘܗܠܟ ܩܘܒܫܘ ܐܣܚܘ ܢܝܦܠܚܕ ܐܬܠܝܚܡ ܐܗ̈ ܛܚ ܢܘܗܽ ܠܟܽ ܩܘܒܽ ܫܘܰ ܝܚܺ ܠܘܰ .ܢܘܗܽ ܝܦܰ ܠܳ ܚܕܰ ܳ ܽ ܶ ܳ ܳ ܠܛܡ ܝܪ̈ܥܬܣܐ ܢܘܗܢܡܘ ܢܢܡ ܢܝܠܝܐ ܐܬܘ̈ ܠܟܣܘ ܐܒܳ ܛܕ ܠܛܡܶ .ܝܪ̈ܥܰ ܬܣܐ ܢܘܗܽ ܢܡܶ ܘ ܢܢܰ ܡܶ ܕ ܐܬܘ̈ ܠܟܣܰ ܘ ܰ ܺ ̱ ܳ ̥ܽ ܺ ̥ܽ ܢܢܝܩܣܡ ܐܚܒܘܫ ܟܠܘ ܐܫܢܐ ܡܚܪܘ ܟܝܬܝܐ ܐܒܛܕ ܟ̊ ܝܬܝܐ ܐܢܶ ܟܳ ܘ̈ ܫܽ ܒ ܥܝܦܺ ܫܘܰ ܐܬܒܳ ܗܘ̈ ܡܰ ܒ ܪܝܬܥܰ ܘ ܰ ܳ ܰ ̥ ... ܐܫܗ ܐܫܝܕܩ ܟܚܘܪܠܘ ܟܘܒܠܐܘ ܟ̥ܽ ܘܒܽ ܠܐܘ ܢܢܰ ܝܩܺ ܣܡܰ ܐܬ̥ܽ ܝܕܺ ܘܬܘ ܐܚܳ ܒܘܫܽ ܟ̥ܽ ܠܳ ܘ .ܐܝܳ ܪܡܳ ܺ ܳ ܰ ܽ ܰ ܳ ܳ ܳ ܺ ܰ ܳ ܺ ܳ ܽ ܰ .ܢܝܡ ܠܥ ܠ ܢܒܙܠܟ̥ܽ ܒܘ ܐܫܗ .ܐܫܝܕܩ ܟ̥ܽ ܠܝܕ ܐܚܘܪ ܠܘܰ ܀ܢܝܡܺ ܐ
Barsoum omits this “Don’t … diligently investigate the insults
they committed” B. adds “adorable/worshipable” to the
sacraments.
“Lord”
“Hear Lord our supplication … for ourselves “Lord, hear our supplications … for them and and forgive” blot out”
“You are Good and lover of man” “You are Good, rich in graces and full of
talents Lord”
In this Sedro Barsoum clearly adds and changes parts of it as can be seen above.
The Common240
1890 1934 ܽ ܢܘܝܡܘܪܦ ܢܘܝܽ ܡܘܪܦ ܶ ܳ ܶ ܗܬܕܠܝ ܢܪܟܘܕ ܒܪܘܐܕ ܐܚܒܫܡܘ ܐܚܝܒܫ ܘܗܠ ܢܪܳ ܟ̥ܽ ܘܕܽ ܒܪܘܐܕܰ ܐܚܳ ܒܫܰ ܡܘܰ ܐܚܳ ܝܒܺ ܫ ܘܗܰ ܠ :ܐܬܳ̊ ܚܘܒܽ ܫܬ ܺ ܳ ܳ ܶ ܶ ܪܬܐ ܠܟܒ ܝܗܘ̱ ܫܝܕ̈ ܩ ܢܪܟܘܕ ܚܨܢܘ ܐܥܪܐܒܘ ܐܝܡܫܒ ܝܗ̱ ܘܫܰ ܝܕ̈ ܩܰ ܢܪܟ̥ܽ ܘܕܽ ܚܨܰ ܢܰ ܘ .ܐܥܪܐܒܰ ܘ ܐܝܳ ܡܰ ܫܒܰ ܗܬ̥ܽܕܠܝܳ ܰ ܰ ܳ ܰ ܳ ܶ ܰ ܰ ܢܘܗܝܡܪ̈ܓ ܠܥ ܣܣܪ ܐܢܢܚܕܘ ܐܡܚܪ̈ܕ ܠܐܛܘ ܢܝ̈ ܢܦܘ ܠܥܰ ܣܣܶ ܪ ܐܢܳ ܢܳ ܚܕܰ ܘ ܐܡܶ ܚܪ̈ܕ ܠܐܛܘ ܢܝ̈ ܢܦܘ ܪܬ̥ܽܐ ܠܟ̥ܽܽ ܒ ܐܐܝ ܗܠܕ ܝܗܘܡܚܪ̈ܒܘ ܗܬܘܒܝܛܒ ܐܢܡܝ̈ ܗܡ ܐܕ̈ ܝܢܥܕ ܀ܗܠܶ ܕ ܐܢܶ ܡܝ̈ ܗܰ ܡ ܐܕܶ̈ ܝܢܺ ܥܰ ܕ ܢܘܗܽ ܝܡܰ ܪ̈ܓܰ
“In His grace and mercy” Barsoum omits this ܳ ܐܪܕܣ ܐܪܕܣܶ ܝܗ̇ ܠ ܢܢܝܕܒܥ ܐܪܩܝܡܘ ܐܡܝܚܪ ܐܢܕܗܘܥ ܢܝܕ ܕܟ .ܢܢܰ ܝܕܺ ܒܥܳ ܐܪܳ ܩܝܰ ܡܘܰ ܐܒܳ ܝܒܺ ܚܰ ܘ ܐܡܳ ܝܚܺ ܪ ܐܢܳ ܕܳ ܗܘܥܽ ܕܟܰ ܽ ܐܬܒܪ̈ܫ ܢܝܗܠܟ ܢܡ ܬܚܝ̈ ܒܫܘ ܐܒ̈ ܘܛܠ ܬ݀ ܝܘܫ ܢܝܗܶ ܠܟܽ ܢܡܶ ܬ݀ ܚܰ ܝܒܺ ܫܘܰ ܐܒܶ ܘ̈ ܛ ܠ ܬ݀ ܝܰ ܘܫܳ ܝܗܳ ܠ ܳ ܳ ̥ܽ ܳ ̥ܽ ܳ ܢܒܙܠܟܒ ܬ݀ ܠܘܬܒܘ ܐܬܚܒܫܡܘ ܐܬܫܝܕܩ ܐܥܪܐܕ ܐܬ̊ ܟܪܰ ܒܰ ܡܘܰ ܐܬܳ̊ ܚܒܰ ܫܰ ܡܘܰ ܐܬܳ̊ ܫܝܕܺ ܩܰ ܐܥܳ ܪܐܕܰ ܐܬܒܳ ܪ̈ܫܰ ̥ ܳ ܽ ܽ ܳ ̥ܽ ܕܗܥܬܢ ܢܝܕ ܗ̇ ܡܥ ܆ܡܝܪܡ ܐܗܐܠ ݀ܬܕܠܝ ܐܬܝܢܒܘܛ ݀ܬܕܰ ܠܝܳ ܐܬܝܢܺ ܒܳ ܘܛ ܢܒܰ ܙܠܟܽ ܒ ܬ݀ ܠܰ ܘܬܒܘܰ ܐܬ̊ ܝܠܰ ܥܰ ܡܘܰ ̥ܽ ̥ܽ ܶ ̥ܽ ̥ܽ ̥ܽ ܳ ̈ ̈ ̈ ̈ ̈ ܶ ܺ̈ ܰ ̈ܶ ܺ ܰ ܰ ܶ ܶ ̇ ܳ ܰ ܰ ܰ ܳ ܰ ܐܢܐܟܠ ܐܢܝܕܘܡܠܘ ܐܕܗܣܠܘ ܐܚܝ ܠܫܠܘ ܐܝܒܢܠ ܐܫܝܕܩ ܐܝܒܢܠܶ ܕܗ̱ܥܬܢ ܢܝܶܕ ܗܡܥ .ܡܝܪܡ ܐܗܐܠ ܐܚܒܘܫ ܝܨܝܪܬ ܐܢ̈ ܦܠܡܘ ܆ܐܫܝܕ̈ ܩ ܐܬܗ̈ ܒܠܐܘ ܐܢܗ̈ ܟܠܘ ܐܕܶ̈ ܗܣܳ ܠܘܰ ܐܛܣܝ̈ ܠܺ ܓܶ ܢܘܰ ܠܶ ܐܙܶ ܘܪ̈ܽ ܟܳ ܐܚܶ ܝ̈ ܠܺ ܫܠܰ ܘ ̈ ܺ ܳ ܳ ܰ ܶ ܝܪ̈ܥܣ ܢܘܗܠܟܘ ܐܡܝ̈ ܨܘ ܐ ܦܟܢ ܐܫܝܕ̈ ܩ ܠܐܘ̈ ܬܒ ܐܫܶ ܝܕ̈ ܩܰ ܐܬ̥ܽܗ̈ ܒܳ ܠܐܘ ܐܢܶ ܗ̈ ܟ̥ܳܽ ܠܘܰ ܐܢ̈ ܐܟ̥ܺܽ ܠ .ܐܢܶ ܝܳ ܕ̈ ܘܡܰ ܠܘܰ
240 Appendix A p 157 61
ܶ ܽ ܺ ܳ ̈ ܶ ܺ ܳ ܳ ܢܘܗܬܦܫ̈ ܟܬܒܘ ܐܬܥܝ̈ ܡܫ ܢܘܗܬܘ̈ ܠܨܒ ܐܬܪ̈ܝܦܫ ܠܐܘ̈ ܬ̥ܽ ܒ ܐܚܳ ܒܘܫܽ ܝܨܰ ܝܪ̈ܬ ܐܢܶ ܦ ܠܡܰ ܘ ܐܪ̈ܝܪܫܰ ܐܬ̥ ܘܳ ܥܰ ܪ̈ܘ ܽ ܳ ܳ ܳ ܶ ̈ ܺ ܐܬܝܢܡܚܪܡ ܐܢܝܥܒ ܐܝܪܡ ܢܒ ܪܘܚ ܐܬܠܒ̈ ܩܡ ܢܘܗܽ ܠܟ̥ܽ ܘ ܐܝܶ ܪ̈ܝܕܰ ܘ ܐܝܶ ܕ̈ ܝ̣ܺ ܚܺ ܝ̣ܺܺ ܐܡܶ ܝ̈ ܨܰ ܘ ܐܦܟ̥ܽ ܢܰ ܘ ܐܫܶ ܝܕ̈ ܩܰ ܘ ܳ ܳ ܳ ܳ ܺ ܰ ܢܠ ܐܘܫܐܘ ܆ܢܝܗ̈ ܛܚ ܐܣܚܘ ܢܝܒܘ̈ ܚ ܩܘܒܫܘ ܐܬ̥ܽ ܥܳ ܝ̈ ܡܺ ܫ ܢܘܗܽ ܬ̥ܽܘ̈ ܠܰ ܨܒܰ .ܐܬ̥ܽܪ̈ܝܦܫܰ ܝܪ̈ܥܣܳ ܳ ܳ ܰ ܣܟܛܬܢ ܟܝܫܝܕ̈ ܩܕ ܢܘܗܝܕ̈ ܘܓܒܕ ܢܝܕ̈ ܝܢܥܠܘ ܐܢܳ ܝܥܰ ܒ ܢܒܰ ܪܘܚܽ ܐܬ̥ܽ ܠܳ ܒ̈ ܩܰ ܡ ܢܘܗܽ ܬ̥ܽ ܦܫ̈ ܟ̥ܽ ܬܒܘܰ ̈ ̈ ܳ ܰ ̈ ܰ ܳ ܳ ܰ ̈ ܰ ܰ ܽ ܰ ܳ ܺ ܳ ܰ ܛܠܚܬܢ ܢܘܗܬܥܝܣܒܘ ܪܬܬܣܢ ܢܘܗܝܦܢܟܒܘ ܐܘܫܐܘܰ .ܢܝܗܛܚ ܐܣܚܘ ܢܝܒܘܚ ܩܘܒܫܘ ܐܬ̥ܽ ܝܢܡܚܪܡ ܐܚܒܘܫ ܟܠ ܩܣܢ ܢܘܗܡܥܘ ܆ܐܘܗܢ ܢܘܗܬܢ̈ ܝܒܘ ܣܟܰ ܛܬܢܶ ܟܳ̊ ܝܫܰ ܝܕܺ̈ ܩܰ ܕ ܢܘܗܽ ܝܕܰ̈ ܘܓܽ ܒܕܰ ܢܝܕܰ̈ ܝܢܺ ܥܰ ܠܘܰ ܢܠܰ ...ܐܬܝܕܘܬܘ ܢܘܗܽ ܡܥܰ ܘ ܐܘܶ ܗܢܶ ܢܘܗܽ ܬ̥ܽ ܢܳ ܝܒܰ ܘ ܛܠܰ ܚܰ ܬ̥ܽ ܢܶ ܢܘܗܽ ܬ̥ܽ ܥܳ ܝ̈ ܣܺ ܒܘܰ ܽ ܰ ܳ ܰ ܟ̥ܽ ܚܳ ܘܪ ܠܘܰ ܟ̥ܽ ܘܒܽ ܠܐܘ ܐܬ̥ܽ ܝ ܕܺ ܘܬ̥ܽܘ ܐܚܳ ܒܘܫܽ ܟ̥ܽ ܠܳ ܩܣܶ ܢܰ ܺ ܰ ܺ ܳ ܽ ܰ ܳ ܰ ܀ܢܝܡܐ .ܢܝܡ ܠܥ ܠ ܢܒܰ ܙܠܟ̥ܽ ܒܘ ܐܫܳ ܗ ܐܫܳ ܝܕܺ ܩ
Barsoum adds “lovable” “the blessed and elevated” “holy prophets” “preachers and evangelists” “true shepherds” “hermits and monks”
”(under) their wings find shelter” B. omits this
For this Sedro that is sometimes named as the Mother of God and Common in 1890, we can see that Barsoum has made significant additions to the saints and titles to be remembered.
Conclusion
After comparing the existing Sedro’s of both 1890 and 1934 we see that Barsoum has corrected or added something to all of them, made an emphasis or addition. He sometimes also removed words that he perhaps regarded as inappropriate or superfluous.
4.5 Saints Here we will highlight the different saints that are commemorated in the different versions. We will only mention the saints that are commemorated as isolated saints as Quqalyon of One Saint or in Qolo of One Saint in Morning and/or Vesper and not when Saints referred to in plural. The saints in bold are mentioned only in 1890 or 1934. The names are as below:
1890 1934 Augin, Dimet, Qoriyakos, Qawmo, Elijah, Marqos, Ya’qub, Augin, Barsoumo, Ya’qub, Ephrem, Yareth, Malke, Shalito, Gewargis, Elijah, Gabriel, Ephrem, Thomas,
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Abhay, Hananyo, Gewargis, Basil, Zakay, Osyo, Mushe, Abay, Matay, Gregorius, Barsoumo, Gabriel, Thomas, Abrohom, Hananyo, Behnam, Ahron, Aday, Peter, Severios, Paul, Steven, Yuhanon, Basil, Gregorius, Michael, Abhay, Shmuel, Aday, Peter, Severios, Paul, Steven.
Barsoum changed some of the saints to be commemorated, perhaps from a personal and local preference. Dr Sebastian Brock has already pointed out regarding the different Fenqithos241, that there are great variations in local costume regarding different saints of preference.242
One Saint occurring twice in Shhimo 1890243, but disappearing in 1934, is Saint Yared (+ 571 A.D.). Yared is one of the main saints in the Ethiopian-Eritrean Tewahedo Church, especially as refereeing to Church music.244 The comparable Syrian-Orthodox saint would be Saint Ephrem.
Even though Barsoum takes away Saint Yared, one could perhaps argue that Barsoum tries to include the saints of not only Tur Abdin but also Iraq (Saint Behnam for example) and the greater tradition with Apostle Matthew (Matay) and Evangelist Mark (Marqos).
241 Fenqitho ܐܬܝܩܢܦ is the name of the prayerbook used on Sundays, feast days and during the Great Lent. 242 Sebastian Brock. “The Fenqitho of the Monastery of Mar Gabriel in Tur Abdin” Ostkirchliche Studien 28 (1979): 168-82 243 Quqalyon One Saint Monday night and psalm 134 with response Saturday night 244 “Saint Yared”, The British Museum website: https://www.britishmuseum.org/collection/term/BIOG179317 63
5. Patriarch Ephrem I Barsoum’s view on prayer
Patriarch Ephrem I Barsoum presents a view on prayer that it is a “duty” and a “commandment” ( ܐܕܩܘܦ in Syriac)245 meaning that the Christian must pray, since it is a necessity. In the foreword of Shhimo of 1934 he says:
246...ܐܡܝܣ ܐܢܝܛܣܝܪ̈ܟ ܠܥ ܢܝܩܝܪܚܕ ܐܝܢܚܘܪ̈ ܐܩܕ̈ ܙ ܢܘܗܠܟ ܫܝܪܒ ܐܬܘܠܨ ܕܟ
“Prayer is the spiritual duty that is above all else obligatory [work] placed upon the Christians”
In his book “The Spiritual treasure on Canonical prayer” he says:
܆ܢܢܝܚܠܦ ܗܠ ܗ̇ ܒ ܆ܐܬܝܢܚܘܪ̈ ܠܐܡ̈ ܒ ܗܡܥܕ ܐܢܝܢܥܘ ܐܡܝܪܡ ܐܗܐܠ ܬܘܠ ܐܢܘܗ ܬܘܢܡܝܪܡ ܗ̇ ܝܬܝܐ ܐܬܘܠܨ ܐܬܝܢܪܬܘܡܘ ܐܬܝܡܕܩ ܗ̇ ܝܬܝܐ ܦܐܘ ܆ܐܝܨܐܠ ܝܗ ܐܕܩܘܦ .ܢܬܘ̈ ܩܝܢܣ ܢܢܝܣܪܦ ܝܗܘܡܕܩܘ ܆ܗܠ ܢܢܝܕܘܡܘ 247 .ܐܕ̈ ܩܘܦܕ
Prayer is the uplifting of the mind to God, the uplifted, and dwelling (with) Him in spiritual words. By it (prayer) we serve him, and praise/thank him. And we put our needs in front of Him. It is a necessary/important duty, and it is the first and most rewarding of all duties.
Prayer is thus first and foremost a duty or a necessity that we must give God, and if we do not, we sin.248
We will now look into two possible influences of Barsoum’s understanding of prayer as a duty.
The influence of Islam and their worldview is perhaps the first possible influence. In Islam prayer is one of the five pillars of the religion: “They are essential and obligatory practices all Muslims accept and follow”.249 Muslims are also called to prayer five times a day. The prayers can be conducted wherever they may be “in a mosque … at home, at work or on the road”.250
245 Ignatius Ephrem I Barsoum, Tidebönens Andliga Skatt. (Göteborg: Gabriel Yalgin, 2006) p 12 246 https://archive.org/details/unset0000anon_k6g3/page/n6/mode/2up p. 7 247 https://archive.org/details/spiritualtreasur0000mari/page/9/mode/2up p 9 248 Ignatius Ephrem I Barsoum, Tidebönens Andliga Skatt. (Göteborg: Gabriel Yalgin, 2006) p 80 249 John L. Esposito, Islam The Straight Path (Oxford: University Press, 2016) p 113 250 John L. Esposito, Islam The Straight Path (Oxford: University Press, 2016) p 114 64
It is possible that this understanding of prayer as an obligatory religious praxis of Islam, also affected Barsoum’s view on Christian prayer.
Another potential influence is the Anglican one. During the times when Barsoum was a monk in Dayro d-Kurkmo (Dayr al-Zafaran) there were times of close interaction between the Anglican Church and Syrian-Orthodox. Dinno mentions that there were “some educational”251 aid resulting from the visits of Syrian Orthodox Patriarch Peter IV to London in 1874 to 1875. It is not impossible that books were exchanged and translated so that the young monk Ephrem, who entered the monastery in 1905 during the Patriarchal reign of Patriarch `Abded-Aloho II Sattuf (1906-1915), was able to read and be influenced by them.
Patriarch `Abded-Aloho II Sattuf himself comments, in an interview with the Anglican bishop of Salisbury in 21 of December 1908, that:
I have studied your [the Anglican Church] formularies and find no difference between them and our own belief. I have discovered nothing in your Book of common prayer which is contrary to the faith as set forth in the gospels and the rest of the New Testament. We do not ask you to change your customs, nor do you ask to change our customs. It is, as the Rev. Dr. Tremlett said, in your language you write from right to left, but there is no essential difference in the Faith.252
One example of contemporary prayer book in the Anglican Church is the “Statuary Prayer Book” of 1901. The book states that “all priests and deacons are to say daily the morning and evening prayers either privately or openly, (unless) not being let by sickness or some other urgent cause”.253
The books studied by the Patriarch from the Anglican Church were perhaps to be found in his patriarchal see of Dayro d-Kurkmo, and therefore accessible to Barsoum. On the other hand, as `Abded-Aloho II stated: We do not ask you to change your customs, nor do you ask to change our customs. Which implies that there was a conscious awareness of not changing original customs or being influenced by other customs. This awareness is even more present when
251 Khalid Dinno, The Syrian Orthodox Christians in the late Ottoman Period and Beyond – crisis then revival (Piscataway NJ: Gorgias Press, 2017) p 37 252 Khalid Dinno, The Syrian Orthodox Christians in the late Ottoman Period and Beyond – crisis then revival (Piscataway NJ: Gorgias Press, 2017) p 412 253 J. T. Tomlinson. The Statutary Prayer book. (London: The Sunday School supply Co, 1901) p 4 65
Patriarch Peter IV declines the offer of receiving teachers from the Anglican Church “for fear that they would engage in missionary activities”.254
Further studies are needed on the subject to look deeper into the different possible influences of Islam and “Anglicanism” on Patriarch Ephrem Barsoum’s view on prayer.
Prayer is also, according to Barsoum, a “weapon against which all other war-machines fall short”255 and gives us plenty of examples from both the Old and New Testament to support this view of whom we mention:
- Prayer quenched the Babylonian fire of Daniel (Daniel 3) - Prayer gave king Hezekiah several more years (2 Kings 20:1-6) - Prayer made Hannah conceive Samuel (1 Samuel 1:20) - Prayer gave Zachariah John the Baptist (Luke 1:5-25) - Prayer opened the doors of prison for Peter (Acts 12:5-17) - Prayer gave light to Cornelius (Acts 10)
In conclusion of his first chapter in his book “The Spiritual treasure on Canonical prayer” Barsoum writes:
He [Apostle Paul] thought it better to pray yourself than to encourage others to do it. The same was true for the other Apostles, Evangelists, Martyrs and Confessors, the spiritual shepherds, teachers, monks, hermits, and the holy fathers. To pray was their calling and goal of life. They gave themselves up to prayer to give the world light and guidance.256
Even though Barsoum seems to see prayer as a “duty” and “necessity” he is also clear that it is better to pray yourself than to tell your neighbour to do it.
Barsoum later lists different kinds of duties: 1. Towards of God; 2. Towards oneself; 3. Towards one’s neighbour. Prayer then fulfils need 1; fasting need 2 and almsgiving need 3.257
254 Geoffrey Roper, Islamic Manuscripts and Books, Historical Aspects of Printing and Publishing in Languages of the Middle East, Papers from the symposium at University of Leipzig September 2008 (Lieden: Brill, 2013) p 183 255 Ignatius Ephrem I Barsoum. Tidebönens Andliga Skatt. (Göteborg: Gabriel Yalgin, 2006) p 14 256 Ignatius Ephrem I Barsoum. Tidebönens Andliga Skatt. (Göteborg: Gabriel Yalgin, 2006) p 15 257 Ignatius Ephrem I Barsoum. Tidebönens Andliga Skatt. (Göteborg: Gabriel Yalgin, 2006) p 22 66
He continues by using an analogy of prayer as food for the soul:
Now that we realise the necessity and benefit of prayer, let us not commit the mistake to believe that we only have to pray in evil times. On the contrary we must pray unceasingly, because prayer gives nurture to the soul just as food to the body.258
When discussing the times of prayer Barsoum first says259 that the teachers and fathers of the Church counted seven (7) times as the ideal according to the words of David (Ps. 119:64) that is:
Vespers (ܗܓܢ in Syriac) at 18
Compline (ܐܪܬܘܣ in Syriac) at 21
Midnight prayer (ܐܝܠܠ in Syriac) at 24
Morning prayer (ܐܪܦܨ in Syriac) at 6
Third hour (ܢܝ̈ ܥܫܬܠܬ in Syriac) at 9
Sixth hour (ܢܝ̈ ܥܫܬܫ in Syriac) at 12
Ninth hour (ܢܝ̈ ܥܫܥܫܬ in Syriac) at 15
After giving the reason behind every prayer hour, Barsoum then also concludes that the laypeople should follow the example of Daniel (Dan. 6:10) and the psalmist David (Ps 55:17- 18) and pray three times: morning, noon and evening.260
But today, Barsoum admits, “the Church has conjoined the different prayer hours into one morning and one evening service. Night-, morning-, third- and sixth hour prayers in the morning; Ninth-, Vesper and Compline hours in the evening”.261
In conclusion Patriarch Ephrem Barsoum is advocating a view on prayer that it is compulsory for a Christian and he uses different images from the Scripture and the fathers of the Church to support his view. He could also be influenced by the Muslim surroundings and the contacts with the Anglican Church. Further studies are needed to dig deeper into this interesting subject.
258 Ignatius Ephrem I Barsoum. Tidebönens Andliga Skatt. (Göteborg: Gabriel Yalgin, 2006) p 20 259 Ignatius Ephrem I Barsoum. Tidebönens Andliga Skatt. (Göteborg: Gabriel Yalgin, 2006) p 37–38 260 Ignatius Ephrem I Barsoum. Tidebönens Andliga Skatt. (Göteborg: Gabriel Yalgin, 2006) p 40 261 Ignatius Ephrem I Barsoum. Tidebönens Andliga Skatt. (Göteborg: Gabriel Yalgin, 2006) p 41 67
6. Syrian Orthodox view on tradition during the 19th century
Another important factor from the editorial point of view is how the leaders of the Syrian Orthodox Church viewed tradition and especially what role the Patriarch had in this regard. Patriarch Elias III (Patriarch between 1917-1932) writes in 1930 as regards to the 40-day fast:
܆ܗ̇ ܬܘ̈ ܢܡܠܫܡ ܪܛܘܢܘ ܗ̇ ܝܢܕ̈ ܩܘܦ ܝܠܡܘܫܘ ܗ̇ ܝܣܘ̈ ܡܢ ܬܘܪܘܛܢ ܠܥܘ ܐܬܕܥ ܠܥ ܢܝܠܐܬܫܡ ܢܢܚܕ ܪܟܘ 262 ܐܢܒܙܒ ܗܒ ܢܘܟܝܢܪ̈ܬܘܝ ܦܐ ܢܘܗܝܬܝܐܕ ܗ̇ ܝܢܪ̈ܬܘܝ ܠܛܡ ܢܝܪܗܫ ܢܝܡܐܒ ܢܠ ܢܘܬܝܙܚ
“And since we have the authority/responsibility over the Church and keeping of her laws and completing her commands and preserving her traditions, you see us always keeping watch for her benefits, which are also your own benefits”.
He then later in the letter says:
ܢܡ ܢܝܠܟܒܘ ܐܪܗܛܠ ܐܡܕܥ ܐܬܠܘܟܐܡ ܢܡܕ ܐܬܘܙܝܠܓܒ ܐܡܘܨ ܐܢܗܠ ܬܪܩܝ ܐܬܫܝܕܩ ܐܬܕܥܕ ܢܝܕ ܐܝܠܓ ܢܝܕ ܡܪܒ .ܐܝܕ̈ ܘܗܕ ܐܒܬܟܕ ܐܝܫܝܡܚ ܐܥܪܬܕ ܐܝܡܕܩ ܐܩܘܣܦ ܢܡ ܓܟܕ ܐܢܘܢܩ ܩܣܦܕ ܐܡܟܐ ܐܢܘ̈ ܢܕ ܐܬܘܠܟܐܡ ܢܘܗܝܠܥ ܐܩܣܥܬܡܕ ܢܝܠܝܠܐ ܦܐ ܢܝܕ ܢܢܣܦܐܘ ܆ܐܡܘܨ ܐܢܗܒ ܢܘܗܝ̈ ܢܙ ܦܠܚܘܫܒ ܐܢܘ̈ ܢ ܢܘܠܟܐܬܕ ܢܘܟܠ ܢܢܝܣܦܡ 263 ܐܪܗܛ ܡܕܩ ܢܘܠܟܐܢܕ ܐܪܗܛܠ ܐܡܕܥ ܐܬܘܠܟܐܡ ܢܡ ܘܙܠܓܬܡܠ
2It is obvious then that the Holy Church has venerated this fast in abstinence from food until noon and in abstinence from fish as it is ordered in the 23rd law in the first chapter fifth paragraph in the book of Hudoye. But we allow you to eat fish in all of its kind in this fast and we allow those who have difficulties of abstaining from food to noon to eat before noon.
Patriarch Elias III thus saw himself fully legitimate and able to change the traditions regarding the fast, since he as a Patriarch was responsible for the Church’s teaching and laws. The Church, in this view, is granted the authority to change costums and praxis. The same can then be applied to prayers and prayer books. Patriarch Ephrem I Barsoum was to replace Patriarch Elias in 1933 and it is not a far guess that this view of the Church as responsible and authoritative over prayers also affected him and was part of the foundation for the 1913 and 1934 versions of Shhimo.
262 Shemoun Can, Priestly Epistles and Patriarchal Encyclicals of the Syriac Orthodox Church written between 1821-1950 translated from Arabic to Syriac. (Göteborg: Gabriel Yalgin, 2011) p 60 263 Shemoun Can, Priestly Epistles and Patriarchal Encyclicals of the Syriac Orthodox Church written between 1821-1950 translated from Arabic to Syriac. (Göteborg: Gabriel Yalgin, 2011) p 61 68
Patriarch Ephrem I Barsoum even called upon the readers of the 1934 version to accept this Shhimo as a fatherly obligation/command (ܐܝܗܒܐ ܐܢܕܩܘܦ ). The Church thus commands her children to accept and pray according to her will and it is the Church who has authority to change the liturgical praxis. If this view is right or wrong is another discussion.
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7. Structural analysis
In the work of structural analysis of liturgical books, Taft made the following observation: “In my initial work in liturgical history it soon became apparent for me that hypothesis formation must come early in the study of any problem if one is to get anywhere”.264
Taft means that you need to start with a hypothesis and try it, even if it later proves to be wrong. He continues: “More than once I have sailed forth merrily to prove a thesis that further research and testing showed to be the opposite of truth. No matter. Testing it is what led to the right answer, which is where I wanted to get all along”.265
Regarding the present thesis, my hypothesis is that the changes Barsoum did in Shhimo 1934 (1913) shows that it is not possible to create a uniform standard of Shhimo. The version of 1890 was a narrowing of a wide and diverse tradition. The alternatives and additions made by Barsoum show the richness and diversity of the tradition of Shhimo – a tradition that was never one in the first place.
It is worth recalling the words of the Church historian Socrates of Constantinople (+ 450 A.D.), that we quoted in the beginning of the thesis, regarding diversity of praxis and traditions in the Church during the 5th century:
… It is impossible to find anywhere, among all the sects, two Churches that agree exactly in their prayer ritual… To give a complete catalogue of all the various customs and ceremonial observances in use throughout every city and country would be difficult – or rather, impossible (Church History, V, 22).266
I will now focus on three major changes that Barsoum introduced in Shhimo of 1934: The order of the Friday night prayer; Alternative Qole and additions; and The Psalms.
The order of the Friday night prayer
A note that Barsoum have in Shhimo of 1934 for the Friday night prayer says:
ܐܬܕܥ ܫܕܘܩ ܢܡܕ :ܒܝܗܘ ܪܒ ܘܗܕ ܐܟܪܝܪܛܦ ܣܘܝܛܐܢܓܝܐ ܝܪܡܕ ܐܬܘ̈ ܠܨܕ ܐܡܘ̈ ܚܬܕ ܐܒܬܟܒ ܪܝܡܐ :ܐܪܗܘܢ ܐܒܝܠܨܠ ܠܗܠܘ ܢܝܕ ܐܬܡܝܩ ܢܡ ܠܐܡܬܫܡ ܐܗܐܠ ܬܕܠܝܠ ܐܬܒܘܪܥܕ ܐܝܠܠܕ ܐܝܡܕܩ ܐܢܕܥ ܐܡܘܨܠ ܐܡܕܥ
264 Robert J. Taft, Beyond East and West (Rome: Pontifical Oriental Institute, 1997) p 192 265 Robert J. Taft, Beyond East and West (Rome: Pontifical Oriental Institute, 1997) p 192 266 Robert J. Taft, The Liturgy of the hours in East and west. (Collegeville, Minnesota: The liturgical press, 1993) p 31 70
ܢܟ ܐܝܥܝܒܪ ܐܡܘܩܒ ܢܘܪܡܐܬܢܕ ܐܨܐܠ ܐܗܐܠ ܬܕܠܝܠ ܠܐܩܘ ܐܪܕܣܘ ܢܘܝܠܩܘܩ ܢܝܠܨܡ ܐܒܝܠܨܕ ܕܟ ܢܘܓ ܕܒ ܟܪܫܘ ܐܡܘܢܩ ܕܚܕ Note: It is said in the book of the order of the prayers by Ignatius Patriarch Bar Wahib: From the Church New Year (Qudosh idto) until Lent, the first Qawmo of Friday is for the Mother of God. Whereas from the Resurrection and forward [until the Churches New Year] it is for the Cross. When the Cross is prayed, the Quqalyon, Sedro and Qolo of Mother of God must be read in the fourth Qawmo and then One Saint etc.
Barsoum claims that the order of the Night Prayer of Friday is dependent upon the Church calendar. During the time from ܐܬܕܥ ܫܕܘܩ “Dedicaction of the Church” until the Paschal Lent, the first Qawmo of the night prayer is for the Mother of God. But from the time of the Resurrection until the feast of the “Dedication of the Church” this first Qawmo is for the Holy Cross, and the Qawmo of the Mother of God is then moved to the fourth Qawmo.
Barsoum argues that this custom is outlined by Ignatius Bar Wahib (1293-1333). According to Barsaoum, Bar Wahib was a monk and studied in Dayro d-Kurkmo before he was made Metropolitan and then later Patriarch of Mardin. Barsoum claims that the essay on prayer was to be found during his lifetime in the library of Dayro d-Kurkmo.267
A manuscript found in the Church of the forty martyrs268 contains the handwritten text of this essay of Bar Wahib and it is dated to 23 July 1910 written in Dayro d-Kurkmo by monk-priest Toma. He dedicated it 1911 in loving memory of Bishop Iwannis Elias of Omid and environs. With the date of 1910 it is not impossible that this is the same version that Barsoum claims to be in the library in The Scattered Pearls.269
Barsoum uses the essay of Bar Wahib to support his change. It is not according to his own ideas, but according to Bar Wahib and the tradition of the Church. This is an important feature since he accuses many writers of the Shhimo of changing according to their own ideas.270 But as for himself, he then only changes according to the Church’s own tradition.
An academic problem arises when we are faced with the fact, as we mentioned earlier, that during the time of Bar Wahib and even up to 200 years after, we do not have a single manuscript
267 Ignatius Ephrem I Barsoum, De Spridda pärlorna (Södertälje: Anastasis Media, 2006) p 385 268 https://w3id.org/vhmml/readingRoom/view/503676 269 Ignatius Ephrem I Barsoum, De Spridda pärlorna (Södertälje: Anastasis Media, 2006) p 385 270 Johan Andersson, Shimo – Den Syrisk Ortodoxa Kyrkans veckobönebok (Södertälje: SOKU, 2016) p 6 71 that supports the view that the night office had 4 different Qawme. But the earliest manuscripts contain only one (see above).
Barsaoum was perhaps unaware of this and did not have access to these earlier manuscripts that we have today. After comparing five (5)271 manuscripts dating from the span of 1800-1900 that were in use before the printing of Shhimo in 1890 all support the order of 1890, where the first Qawmo is always for the Cross and that before the Quqalyon of One Saint in Qawmo number 4 you have the Quqalyon, Sedro and Qolo for the Mother of God. Neither the traditions of Tur’- abdin or Mosul supported Bar-Wahib’s claim.
Alternative Qole and Eqbo
As a second example we will look into are the alternative qole and additions that Barsoum made in Shhimo of 1934.
Let us look at the first prayer of Shhimo the 9th hour of Sunday. Barsoum adds an alternative Qolo: ܺ ܳ ܳ ܳ ܺ ܶ ܽ Sacrifice Eucharists for me, says the soul. ܡܕܶ ܡܶ ܬ݂ ܝܐ ܠܶܕ .ܐܫܳ ܦ݂ ܢܰ ܐܪܡ ܐ :ܝܠ ܢܘ̣ܺ ܒܽ ̥ ܪܩܰ ܐܢܶ ܒܳ ̊ ܪ̈ܘ̣ܺ ܩ Because there is nothing that benefits me as ܺ ܰ ܳ ܳ ܶ ܰ ܰ ܺ ܰ :ܝܠ ܪܬܘܡܰ ܠܶ .ܐܝܳ ܪܡܕ ܗܪܓ̥ ܦ ܟ̥ ܝܐ :ܝܠ ܪܬܘܡܰ ܕ the body of The Lord. Crying and sighs do not ܰ ܰ ܰ ܳ ܶ ܗܪܶ ܓܦ :ܝܠܺ ܪܬ ܘܡܰ ܕ ܟ̥ ܝܐ .ܐܬܚܳ ܢ̈ ܬܘ ܐܝܳ ܟ̥ ܒܶ benefit me, as much as Christ body. You ̥ ݂ ݂ ܰ ܰ ܶ ̈ ܳ ܳ ܽ ܰ ܽ ܺ ܳ ܳ ܺ ܰ priests, when you stand in prayer so pray for ܘܠܨ ܐܢܗܟ :ܐܬ݂ܘ ܠܨܒ̊ ܢܘ ܬܝܡܝܩܕ ݂ ܐܡ .ܐܚܳ ܝܫܡܕ ܳ ܳ ܳ ܰ me that I will go and be accepted before the ܐܪܡܳ ܡܕ݂ܳ ܩ :ܐܢܳ ܐ ܠܐܒ̊ ܩܰ ܬ݂ ܡܶ ܘ ܐܢܳ ܐ ܠܶ ܙܐܕܳ .ܝܠܥ Lord of the worlds H before the throne of ܶ̈ ܳ ܀ܐܚܳ ܝ̣ܺ ܫܺ ܡܕܰ ܡ ܝܒܺ ̊ ܡܕ݂ܳ ܩ ܗ ܐܡ ܠܥܕ݂ Christ. ܳ ܳ ܺ ܳ ܽ ܶ You gave me nourishment for the road, Son ܐܡܳ .ܐܗܳ ܐܠܕܰ ݂ ܐܪܒ ܆ܝܠ ܟ̥ ܬ ܠܩܰ ܫ ܐܚܳ ܪܘ̣ܺ ܠܶ ܐܕ̈ ܘܳ ܙ of God. When I was hungry, I ate from You ܳ ܳ ܶ ܶ ܶ ܐܪܘ̣ܺ ܢܽ .ܐܡܳ ܠܥܕ ܗܢܶ ܘ ܝܽ ܙܳ ܉ ܟ̥ ܢܳ ܡܶ ܬ݂ ܠܟ̥ ܐ ܬ݂ ܢܶ ܦ݂ ܟ̥ ܕ݂ the nourisher of the worlds. The fire may ܰ ܶ ܚܝܪܺ ܉ ܝܢܡܶ ܚܐܦܳ ܕ ܐܡܳ .ܝܡܰ ܕܳ̈ ܗܰ ܕܝܨܶ ܢܡܶ ܉ ܝܩܚܰ ܪܬ depart from my limbs when the smell of your ݂ ݂ ݂ ܳ ܶ ܺ ܶ ܶ ܳ ܺ ܽ ܰ ܳ ܰ ܳ ܰ body and blood comes from me. The baptism ܐܦ̥ ܐܠ ܆ܝܠ ܐܘܗܬ݂ ܐܬ̥ ܝܕ̊ܘ ܡܥܡ . ܟ̥ ܡܕ݂ܘ ܟ̥ ܪܓ̥ ܦ ܰ ܶ ܳ ܳ may be an unsinkable ship for me. And I will ܐܡܳ ܘܝܰ ܒ̊ ܆ܢܡܳ ܬ ܟ̥ ܝܙܶ ܚ ܐ ܢܪܰ ܡܳ ܟ̥ ܠܳ ܘ .ܐܥܳ ܒ̥ ܛ ܠܶܕ݂ see You, Our Lord, there on the day of the ܳ ܀ ܐܡܳ ܚܳ ܘ̣ܺ ܢܽ ܕ ܗܡܶ ܘܝܰ ܒ̊ ܗ ܐܬ ܡܝܳ ܩܕܰ ݂ resurrection H On the day of upraising.
271 MS 00058 (18-1900) and Ms 00055 (1865) from Iraq; Ms 00020 from Diyarbakir (1871); Ms 000129 from Dayro d-Kurkmo (1861) and Ms 00235 from Mor Gabriel (1869). 72
ܰ ܰ ܳ Glory to You Christ, king of both worlds. You ܢܘ ܗܽ ܝܪ̈ܬ݂ܕ :ܐܟܳ ̊ ܠܡܰ ܥܘ ܫܽ ܝܶ ܟ̥ ܠ ܐܚܳ ܒ̥ ܘ̣݂ܺܫܽ :ܒܘܫ who will come in glory to judge the world. ܰ ܶ ܺ ܰ ܺ ̈ ܳ ܗ ܢܳ ܕ݂ܳ ܡܠ :ܐܚܳ ܒ̥ ܘ̣ܺ ܫܽ ܒ̥ ܐܬ݂ܐܬ݂ܕ ܬ ܢܐ ܕ݂ ܝܬ݂ ܥܕܰ .ܐܡܶ ܠܥ When the angels uplift your greatness, and ܳ ܶ ܰ ܰ . ܟ̥ ܬܘܒܽ ̊ܪܰ ܠ ܢܝܚܺ ܝܙܰ ܡ :ܐܟ̈ ܠܐܡܰ ܕ ܐܡܳ .ܐܥܳ ܪܠܶ the seat of fire will be raised in your honour. ݂ ̣ܺ ݂ ܳ ܰ ܳ ܳ ܳ ܺ ܰ ܰ ܳ ܽ ܳ ܽ When the flood of fire will flow to test all flesh ܐܪܗܢܕ ܐܡ .ܟܪܩܝܠܶ ܢܩܬ݂ ܡ :ܐܪܘ̣ܺ ܢܕ݂ ܐܝܣܪܘ̣ܺ ܟ̥ ܘ ܽ ܰ ܽ ܳ ܳ ܽ ܳ ܳ ܽ may Your mercy flow upon your servants that ܢܘ̣ܺ ܠܘ̣ܺ ܓ̥ܽ ܢ .ܪ ܣܒ̊ ܠܟ݂ ܕ ݂ ܐܢܪܚܘ̣ܺ ܒ̥ ܠ :ܐܕܶ ݂ܪ ܐܪܘ̣ܺ ܢܕ݂ have fallen asleep H Lord, give rest to Your ܶ ܰ ܰ ܰ ܳ ܰ ܰ ܐܚܳ ܝܳ ܢ ܗ ܘ ܒ̥ ܟ̥ ܫܕܰ ܟ̊ ܝܕ̈ ܒ̥ ܥ ܠܥ ܟ̥ ܬ݂ܘ̣ܺ ܒܽ ̊ ܝܛܕ ݂ ܐܡܶ ܚܪ̈ servants. ܀ ܟ̊ ܝܕܰ̈ ܒ̥ ܥܰ ܠ ܝܪܡܳ ܰ ܶ Lord, remember your servants and give them ܕ݂ ܒܶ ̥ ܥ ܐܚܳ ܝܳ ܢܘܰ :ܢܝܕ̈ ܝܢܺ ܥܰ ܠ ܐܝܳ ܪܡܳ ܪܟ̥ ܕܰ ܬ ܐ :ܢܡ rest. Those who clothed you in baptism and ܽ ܳ ܰ ܟ̥ ܘ̣ܺ ܠܩܫܰ ܘ :ܐܬ̥ ܝܕܺ̊ܘ ܡܽ ܥܡܰ ܢܡܶ ܟ̥ ܘ̣ܺ ܫܽ ܒ̥ ܠܕ .ܢܘ ܗܽ ܠ ate you from the altar. Those who ate your .ܐܫܳ ܝܕܺ̊ ܩܰ ܟ̥ ܪܳ ܓܦܰ ܘܠܟ̥ܰ ܐܕܶ ܢܘ ܢܽ ܗܳ .ܐܚܳ ܒ̊ ܕܡܰ ܢܡܶ holy body and drank the cup of salvation. ̥ ݂ ܳ ܳ ܰ ܰ ܳ ܳ ܽ ܳ ܳ ܳ ܰ ܺ ܶ May they rejoice in the kingdom together ܡܗܪܒ̥ ܐ ܡ ܥ .ܐܢܩܪܘ̣ܺ ܦ݂ ܕ݂ ܐܣܟ ܟ̥ ܡܕ݂ ܠ ܘܝܬܫܐܘ ܳ ܽ with Abraham and may they shout from your ܟ̥ ܢܳ ܝ̣ܺ ܡܺ ܝܰ ܢܡܶ ܘ .ܐܬ݂ܘ̣ܺ ܟ̊ ܠܡܰ ܬ݂ ܝܒܶ ̊ ܆ܢܘ̣ܺ ܡܽ ܣܒܰ ̊ ܬ݂ ܢ̣ܶܺ right-hand side: Glory to you Lord H Lord, ܳ ܳ ܽ ܝܪܡܳ ܐܚܳ ܝܳ ܢ ܗ ܐܝܳ ܪܡܳ ܐܚܳ ܒ̥ ܘ̣ܺ ܫܽ ܟ̥ ܠܕ . ܟ̥ ܠ ܢܘ ܥܩܢ̣ܶܺ give rest to Your servants. ܀ ܟ̊ ܝܕܰ̈ ܒ̥ ܥܰ ܠ
This alternative Qolo of Quqoyo is not found in any manuscripts of Tur’-abdin or environs during the 18-19th centuries but found in at least three manuscripts from Iraq and Mosul: MS 58 of Mor Behnam Monastery dated between 1800-1900272; MS 55 of Mor Behnam Monastery dated 31 December 1865273 and MS 162 The Syrian Orthodox Archdiocese of Mosul dated 7th of January 1867.274
Barsoum adds an alternative Qolo to many of the minor hours: 9th hour Sunday275; 9th hour Monday276; Compline Monday277; 9th hour Wednesday278; 9th hour Thursday279; Compline
272 https://w3id.org/vhmml/readingRoom/view/130815 273 https://w3id.org/vhmml/readingRoom/view/130812 274 https://w3id.org/vhmml/readingRoom/view/133863 275 Appendix A p 80 276 Appendix A p 98 277 Appendix A p 101 278 Appendix A p 119 279 Appendix A p 129 73
Thursday280; 9th hour Friday281; Compline Friday282. Barsoum also adds alternative Eqbo’s on several occasions for both Vespers and Morning prayers: Vesper Sunday283; Vesper Tuesday284; Morning Wednesday285; Vesper Wednesday286.
We will not investigate each of the several alternative Qole or Eqbo, but the 9th hour of Sunday seems to be an incorporation of hymns from the Shhimo tradition of Mosul into 1934, hymns that were not in 1890 version of Shhimo. An important point to make here is that Barsoum does not take away the Qolo of 1890 but instead adds an alternative. He is thus not trying to re-create a single original prayer but instead adds diversity to uniformity.
He himself concludes:
The Syrians have by tradition two orders or rites: the western rite, that was common to all bishoprics under the Patriarchal throne of Antioch; and the eastern rite that was used in the bishoprics of the Maphiryana chair in Takrit.287
The tradition(s) of Mosul is not the same as Tur’-abdin, and it is not treated as a problem but instead as a sign of richness of diversity. Barsoum himself was, as noted in the introduction, born in Mosul in 1887 and was thus familiar with the tradition of Mosul.
Another example of this is the alternative Qolo that Barsoum inserted into Friday Compline (here we will only quote the first Qolo): ܳ ܶ ܶ ܰ ܳ ܺ You the Slain that by your slaying slew both ܐܬ ܘܡܰ ܘ ܐܫܳ ܝ̣ܺ ܒܺ ̥ ܠ ܗܠܛܩ ܕ݂ ܝܰ ܒ̊ .ܠܛܩܕܰ ݂ ܠܐܝ̣ܺ ܛܩ the Evil one and death that killed Adam. Kill ܳ ܳ ܳ ܺ ܰ ܽ ܳ ܽ ܐܪܡܥܕ .ܐܬ ݂ ܝ̣ܺ ܛܚܠ ܠܘ ܛܩ .ܡܕܳ ݂ܠܶ ܝܗ ܘܠܛܩܰ ܕ݂ the sin that lives in me and made me a slave ܳ ܳ :ܐܒ̥ܳ ܛ ܐܝܳ ܥܪ . ܝܢܝܳ ܒ̥ ܨܶ ܒ̥ ܐܕܳ ܒ̥ ܥܰ ܗ ܠܳ ܐܢܳ ܐ ܕܝܒܺ ̥ ܥܘܰ ܝܒܺ ̥ by my will. Good Shepherd, that went out ݂ ̣ܺ ܶ ܳ ܶ ܰ ܶ ܳ ܰ ܳ ܶ ܶ ܳ ܰ ܰ ܰ searching for the lost sheep, seek for me who .ܗܪܡ ܢܡ ܕ݂ ܒ̥ ܐܘ :ܐܥܛܕ ݂ ܐܒ̊ܪܥܕ .ܗܬ݂ ܥܒ̥ ܒ̊ ܩܦ݂ ܢܕ ܳ ܶ ܰ ܺ am lost, like the coin that was lost by the ܕ݂ ܒ̥ܰ ܐܕܶ .ܐܪܣܥܕ݂ ܐܙܳ ܘ̣ܺ ܙܽ ܘܗܰ ܬ݂ܘ̣ܺ ܡܽ ܕ݂ ܒܰ ̊ . ܝ ܬ݂ܘ̣ܺ ܕ݂ܽ ܝ̣ܺ ܒܺ ̊ ܠܶ ܝܥܒ̊ woman. Because you find the lost. And I will ܶ ܰ ܽ ܳ ܰ .ܐܕ̈ ݂ ܝ̣ܺ ܒܺ ̊ ܠܶ ܚܟܰ ̊ ܫܡܶ ܘܗ ܬ ܢܐܕܰ .ܐܬ݂ܬ ܢܐ ܢܡܶ ܐܘܳ ܗ
280 Appendix A p 132 281 Appendix A p 141 282 Appendix A p 144 283 Appendix A p 84-85; Interestingly there already existed one alternative here but Barsoum added a third alternative. 284 Appendix A p 111 285 Appendix A p 117 286 Appendix A p 121 287 Ignatius Ephrem I Barsoum, De Spridda pärlorna (Södertälje: Anastasis Media, 2006) p 77 74
ܰ ܳ ܶ shout and say: Glory to You and to Your ܗ ܟ̥ ܚܳ ܠܫܰ ܕ݂ ܐܒ̥ܳ ܠܶܘ ܐܚܳ ܒ̥ ܘ̣ܺ ܫܽ ܟ̥ ܠܕ .ܪ ܡܰ ܐܘܺ ܐܥܩ ܐܘܶ Father who sent You H and to the Holy Spirit ܽ ܽ ܀ ܐܫܳ ܕ݂ܘ̣ܺ ܩ ܚܘ̣ܺ ܪ ܠܘܰ
This is also found in MS 58 of Mor Behnam Monastery288 on Monday Compline, but not in the equivalent of Tur’-abdin manuscripts. Which could serve as another example of Barsoum adding of alternatives from the tradition of Mosul.
If we continue examining the 9th hour of Sunday and use the Promyon of the Sedro as an example with the versions of 1890, 1934 and one of the Manuscripts of Mosul (MS 58)289 we see a clear difference between them:
1890 1934 MS 58 1800-1900 ܐܝ̈ ܚܕ ܐܪܒܣ ܘܗܠ ܐܬܚܘܒܫܬ ܪܣܒܒ ܬܝܡܕ ܐܝܚ ܘܗܠ ܐܙܝܢܓܘ ܐܡܝܟܚܘ ܐܢܬܠܝܚ ܘܗܠ ܘܗ̇ ܠ ܐܬܝ̈ ܡܕ ܐܢܡܚܢܡܘ ܢܘܗܠܟܠ ܝܚܐ ܗܬܘܡܒܘ ܐܬܝ̈ ܡܠܘ ܠܐܝܚ ܫܒܠܡ ܐܗܝܪ̈ܟܠܕ ܐܢܐܟ̈ ܕ ܐܬܫ̈ ܦܢ ܢܝܢܐ ܝܗܘܕ̈ ܝܐܒܕ ܐܚܡܘ ܬܝܡܡܕ ܘܗ ܆ܐܒܝ̈ ܟܫ ܐܪ̈ܓܦܠܘ ܆ܡܝܩܡ ܘܠܒܚܬܐܕ ܐܪ̈ܓܦܠ ܬܕܚܡܕ ܘܗ̇ ܠ ܐܩܝܕ̈ ܙܘ ܘܗܠ ܆ܩܣܡܘ ܠܘܝܫܠ ܬܚܡܘ ܐܚܒܘܫܒ ܡܣܒܡ ܗܡܥ ܐܬܫ̈ ܦܢܘ ܢܡ ܢܘܗܠ ܩܣܡܘ ܗܬܠܝܒܓܕ ܐܬܚܘܪ̈ܘ ܐܬܫ̈ ܦܢ ܢܝܢܐ ܝܗܘܕ̈ ܝܐܒܕ ..ܐܐܝ ܗܠܕ ...ܐܐܝ ܗܠܕ ܠܘܝܫܕ ܗ̇ ܝ̈ ܢܘܘܐܬ ܐܐܝ ܗܠܕ ܪܣܒܠܟܕ
Glory to Him, the hope of Glory to Him, the living who Glory to Him, the Strong and the living and the One who died in the flesh and by His Wise and Hidden, that raises up of the dead. To death gave life to all clothes the sick in strength Him in whose hands are the sleeping. He Who takes and and raises up the dead that souls of the just and gives life, who takes down had been corrupted. And who righteous. To Him that to Sheol and raises up rejoices the bodies and souls renews the bodies of his (again). To Him in whose with Him in glory. He is Creation and raises them up hands are the souls and worthy… from the inner storeroom of spirits of all flesh. He is Sheol. He is worthy… worthy…
The structure of the 9th hour prayer (of Sunday) is thus:
1. Sedro (Husuyo with A Promyon and B Sedro)
288 https://w3id.org/vhmml/readingRoom/view/130815 289 https://w3id.org/vhmml/readingRoom/view/130815 75
2. Qolo 3. Supplication
1890 1934 MS 58 1800-1900 1 A (differs) 1 A (differs) 1 A (differs) 1 B (same as 1934) 1 B (same as 1890) 1 B (differs) 2 One alternative 2 Two alternative 2 Two alternative 3 Mor Balay 3 Mor Balay 3 Mor Balay
The only thing that is common for all is the supplication (3) and the first alternative of the Qolo (2). What Barsoum did, at least in reference to Qolo and Eqbo, was not to treat this difference as a problem, but as an alternative and diversity of the traditions.
This further strengthens the hypothesis that Shhimo is a vast tradition of different Qole and Sedre, that differs from place to place and from town to town. It is therefore impossible to find a unified single “original” Shhimo. In fact, that Shhimo never existed.
Order of Psalms
We have already noted on page 46 that there is a difference in the order of Psalms from the Shhimo of 1890 and 1934.
After a brief investigation of some different manuscripts written prior to 1890 it seems that Dayro d-Kurkmo (according to Ms 000129 1861290), Diyarbakir (Ms 00020 1871291) and perhaps also Dayro dMor Gabriel (Ms 000235 1869292) had the same tradition as that of Shhimo of 1890 where the recitation of the psalms implies that you skip one verse only to say these at a later stage (see above). And in Ms 000235 from Mor Gabriel there even seems to be a total skip of some verses (at least for the Psalm for Vesper).
Whereas Manuscripts of Iraq (Ms 00058 18-1900293; and Ms 00055 1865294) have the recitation in a successive way as the verses come in accordance with the Peshitta tradition, the same as the order of Shhimo of 1934.
290 https://w3id.org/vhmml/readingRoom/view/500884 291 https://w3id.org/vhmml/readingRoom/view/122734 292 https://w3id.org/vhmml/readingRoom/view/123121 293 https://w3id.org/vhmml/readingRoom/view/130815 294 https://w3id.org/vhmml/readingRoom/view/130812 76
The recitation of psalms and investigation if there really was a difference in the praxis needs further studies. But with the few manuscripts that we have used, they seem to support the claim that there was a difference, at least during the 19th century. And when Barsoum changed the order of recitation of psalms in the Shhimo he did it according to the tradition of the Peshitta (and of Iraq) and not according to Dayro d-Kurkmo and Shhimo of 1890.
77
8. Conclusion
The 19th and 20th century are forever marked in the history of the Syrian Orthodox Church as a time of great persecution, crisis, and revival. It was a time when the 475-year-old schism between Tur-‘abdin and Antioch was healed in 1839, but it was also the starting point of Ottoman aggression in 1895 that peaked in the year of the sword 1915 and ended in the year 1918.
It was also the time when the diverse praying tradition of Shhimo, using different manuscripts with different usages in different Syrian Orthodox monasteries and Churches, was attempted to be unified in 1890 with the first printing press that was acquired by Patriarch Ignatius Peter IV of the Syrian Orthodox Church from his connection with the Anglican Church in 1874. It seems that the Shhimo of 1890 used the tradition and custom of Dayro d-Kurkmo (and perhaps Tur- ‘abdin) as the one legitimate one. That makes a lot of sense, not least with the fact that Dayro d-Kurkmo was the seat of the Patriarchate for almost 800 years (1166-1924). And one of the underlying sources of 1890, MS 00129 dated to 11 of April 1861 from Dayro d-Kurkmo295, also contains the list of all Syrian Orthodox bishops at that time. A remarkable list since it was written only 22 years after the healing of the schism between Tur-‘abdin and Antioch and perhaps a testimony to that recovered unity.
In 1911 a young monk by the name of Ephrem Barsoum was appointed as the chargé d’affaires of the printing press in Dayro d-Kurkmo, and Ephrem, who was born in Mosul 1887 re-printed the Shhimo in 1913 and 1934, when the version of 1890 was out of stock.296
An enormous effort was started by the same Barsoum to systematize and catalogue the vast number of manuscripts, many of which had been forever lost in different wars and persecutions, still scattered in different monasteries and libraries across the Syrian Orthodox world. In this process he corrected the 1890 version of Shhimo and printed a new one in 1913. The version of 1913 was re-printed in 1934 in Jerusalem after Barsoum had been elevated to the rank of Patriarch of Antioch.
295 https://w3id.org/vhmml/readingRoom/view/500884 296 Johan Andersson, Shimo – Den Syrisk Ortodoxa Kyrkans veckobönebok (Södertälje: SOKU, 2016) p 6 78
But Barsoum did not just re-print the version of 1890, but with the help of several manuscripts from different parts of the Syrian Orthodox Church - seven (7) from Tur’-abdin and one (1) from Mosul and one (1) from Syria (Damascus)297 - made several changes and additions.
As we saw in chapter 7, Barsoum adds alternative Qole and Eqbo, together with Sedre and changed the psalm recitation. In chapter 4 we saw all the different changes that were made by Barsoum. The following points may be said from these changes:
a) Barsoum did not believe there existed a single underlying source of the Shhimo, since if he did, he would not use 9 different manuscripts. Instead, he confirms the diversity of different early manuscripts.298 b) To stress this diversity and vast tradition of Shhimo, Barsoum adds alternative Qole and Eqbo on several prayer hours as we noted above. c) The only note in the Shhimo that Barsoum gives us regarding his changes are to be found for the Friday night prayer (see above) where he uses the authority of Patriarch Ignatius Bar Wahib. In the foreword Barsoum criticises some authors who made changes in the Shhimo according to their “own opinions”299, whereas Barsoum, when he makes a change, does not do it according to his own ideas, but according to Bar Wahib, that is, an authoritative voice from the Syriac Orthodox Church. d) It might also be the case that Shhimo of 1890 is printed with underlying sources that stress the unification of the Patriarchate of Antioch and Tur’-abdin in 1839, as we saw above, with the list of Syrian Orthodox bishops including those from Tur-‘abdin exemplifying this. e) This diversity is a sign of richness and not treated as a problem.
The fact that Shhimo never developed into a single unified rite until 1890 can also be seen in the light of the Syrian Orthodox Church being outside of the Byzantine unification and/or Roman-Catholic centralisation. Instead, each monastery carried its own tradition and practices – just as in the early church where each local church had its own practices and costumes. And as Taft states regarding the development of liturgy, it is not a process of having a single original source that then is interpreted differently – but the other way around. The different “original” liturgical practices are later tried to be united into one.300
297 Ignatius Ephrem I Barsoum, De Spridda pärlorna (Södertälje: Anastasis Media, 2006) p 68 298 Ignatius Ephrem I Barsoum, De Spridda pärlorna (Södertälje: Anastasis Media, 2006) p 67-68 299 Johan Andersson, Shimo – Den Syrisk Ortodoxa Kyrkans veckobönebok (Södertälje: SOKU, 2016) p 6 300 See for instance: Robert J. Taft, Beyond East and West (Rome: Pontifical Oriental Institute, 1997) p 203-204 79
This is exemplified in the case of Shhimo of 1890. The Syrian Orthodox Church tried to unify its children under the tradition of Dayro d-Kurkmo, but the author argues, Patriarch Barsoum changed and re-printed Shhimo in 1913 and 1934 so that it would reflect its vast and diverse tradition. The author would then claim that this serves as an example that any type of unity can only be done in diversity and not in uniformity. Diversity is a sign of richness and strength and not of weakness.
But, as Taft also notes, we must also take the printing press into our consideration. The fact that the Syrian Orthodox Church did not possess a printing press until 1874 played a major role in this. Because, as Taft says regarding the unification of Byzantine rite, “it was the printing press rather than the intervention of bishops, synod or liturgical commission, that was responsible for the final unification of liturgical usage in the Byzantine east”.301 The printing press of Dayro d-Kurkmo and later also the press of Jerusalem, made it possible for the Syrian Orthodox Church to stop relying on its manuscriptal scribes, and instead print its books in a centralised and systematized way. But in doing so the diversity of the tradition of Shhimo was the losing party as regards to the 1890 version.
Not even 1913 and 1934 versions of Shhimo give full credit to a huge and enormous tradition with different Qole, Sedre, Eqbo and so forth, but it at least shows that by adding alternatives there is no such thing as “The one right” Qolo for this specific prayer hour. This is significantly important to stress for a Church that claims over 79 different liturgies or anaphoras302 - the diversity is part of the essence of the Syrian Orthodox Church.
It is not just finding the “one correct” tradition of Tur-‘abdin, Syria, Mosul or India to solve the different challenges of the Church of today, instead it is by realising that our diversity is the real great treasure. And the way to unity within the Syrian Orthodox Church and perhaps also for Christianity in large is by accepting and acknowledging the legitimacy and perhaps also holiness of diversity.
When the author of this thesis writes this conclusion the Swedish translation of Shhimo has been made accessible in both book (2016) and app (2020). Shhimo is thus developed and cultivated according to the winds and challenges of time. If it did not, it would not be relevant or useful, just as a tree by necessity grows with its branches and leaves – but the growth is only possible if the tree itself is connected to its roots.
301 Robert J. Taft, Beyond East and West (Rome: Pontifical Oriental Institute, 1997) p 205 302 Ignatius Ephrem I Barsoum, De Spridda pärlorna (Södertälje: Anastasis Media, 2006) p 74 80
9. Appendix A Shhimo 1890 vs Shhimo 1934 The order of Shhimo according to the different versions as it is written in the text303 The order of 1890 The order of 1934 Sunday Sunday 9th hour 9th hour 304 ܐܒܫܒ ܢܝܪܬܕ ܗܓܢ ܐܒܫܒ ܕܚܕ ܢ̈ ܝܥܫ ܥܫܬܕ Sedro for the departed Sedro for the departed ܐܕ̈ ܝܢܥܕ ܢܘܝܡܘܪܦ ܐܕ̈ ܝܢܥܕ ܐܪܕܣ ܡܕܩ ܐܬܝ̈ ܡܕ ܐܢܡܚܢܡܘ ܐܝ̈ ܚܕ ܐܪܒܣ ܘܗܠ ܐܬܚܘܒܫܬ ܘܗ̇ ܠ ܐܩܝܕ̈ ܙܘ ܐܢܐܟ̈ ܕ ܐܬܫ̈ ܦܢ ܢܝܢܐ ܝܗܘܕ̈ ܝܐܒܕ ܘܗ̇ ܠ ܢܡ ܢܘܗܠ ܩܣܡܘ ܗܬܠܝܒܓܕ ܐܪ̈ܓܦܠ ܬܕܚܡܕ ...ܐܐܝ ܗܠܕ ܠܘܝܫܕ ܗ̇ ܝ̈ ܢܘܘܐܬ
ܐܪܕܣ ܐܬܐܘ ܬܢܐ ܚܢܕܕ ܝܪܡ ܐܬܥܫܒ ܢܠܝܕ ܐܗܐܠ ܐܚܝܫܡ ܠܝܐܪܒܓ ܢܝܠܩܫ ܐܝ̈ ܡܫ ܝ̈ ܢܢܥ ܠܥ ܬܢܐ ܐܥܘ̈ ܫ ܢܝܥܩܦ ܟܝܡܕܩ ܐܬܢܪ̈ܩ ܠܝܐܟܝܡܘ ܐܫܡܫ ܟܫܚ ܐܬܝ̈ ܡ ܢܝܡܝܩܘ ܐܪ̈ܒܩ ܢܝܪܛ ܨܡܘ ܗܠܘܢ ܕܕܓܬܡ ܆ܐܒ̈ ܟܘܟ ܢܝܫܛܘ ܐܪܗܣ ܛܡܥܘ ܐܥܪܐ ܐܕܝܢܘ ܐܬܝܪ̈ܒܕ ܐܬܝܬܫܡ ܐܩܣܦܬܡܘ ܐܡܠܥܕ ܐܝܘܗܘ ܐܬܠܓܡ ܟܝܐ ܐܝܡܫ ܐܟܪܟܬܡ ܗ̇ ܟܣ ܢܡ ܐܢܕܥ ܘܗ̇ ܒ ܐܢܡܚܪܡ ܐܝܪܡ ܢܝܐ ܗܘܒܘ ܗܘܬ ܐܥܪܐ ܐܕ̈ ܒܥ ܠܥ ܣܘܚ ܐܬܩܝ̈ ܣܦܕ ܐܬܥܫ ܝܗ̇ ܒܘ ܠܐܝܚܕ ܐܒܛܕ ܠܛܡ ܢܘܗܡܥ ܐܢܝܕܠ ܠܘܥܬ ܠܐܘ ܟܠܝܕ ܐܬܝܕܘܬܘ ܐܚܒܘܫ ܟܠ ܐܡܚܪ̈ ܝܓܣܘ ܟܝܬܝܐ . ..ܐܫܗ ܐܫܝܕܩ ܟܚܘܪܠܘ ܟܘܒܠܐܘ ܢܢܝܩܣܡ Qolo Qolo ܐܕ̈ ܝܢܥܕ ܢܝ̈ ܥܫܥܫܬܕ ܐܬܘܠܨ ܐܢܝܕܠ ܠܐ ܩܒ ܠܐܩ ܐܟܝܪ̈ܒ ܐܕ̈ ܗܣ ܡܥ ܐܟܝܪ̈ܒ ܐܕ̈ ܗܣ ܡܥ ܐܬܚ̈ ܢܐܬ ܠܩ ܐܕ̈ ܝܢܥܕ ܐܬܚ̈ ܢܬ ܠܩ ܐܫܕܘܩ ݀ܬܕܥ :ܐܚܒܘܫ ܟܠ ܐܣܝܦܡ ܐܫܕܘܩ ܬܕܥ ܐܚܒܘܫ ܪܙܥܠ ܐܬܝܡܕ ܗܬܘܡܒ :ܢܡ ܪܙܥܠ ܐܬܝܡܕ ܗܬܘܡܒ ܢܡ
ܐܝܩܘܩ ܩܒ ܐܢܪܚ̱ܐ Alt. Qolo ܝܠ ܢܘܒܪܩ ܐܢܒܪ̈ܘܩ ܐܚܪܘܠܐ ܐܕ̈ ܘܙ
303 The order of Shhimo contains also other prayers that is not mentioned in the text. In the chapter over the versions and structure of 1934 I have written these as well as they are found in Patriarch Ephrem Barsoum’s treatise on prayer - Ignatius Ephrem I Barsoum. Tidebönens Andliga Skatt. (Göteborg: Gabriel Yalgin, 2006) 304 1890’s version sees the twilight prayer / Vespers as containing the 9th hour since it comes after the headline of the Vespers ܗܓܢ in Syriac 81
ܥܘܫܝ ܟܠ ܐܚܒܘܫ ܐܚܒܘܫ ܢܝܕ̈ ܝܢܥܠ ܐܝܪܡ ܪܟܕܬܐ ܢܡ
Supplication Mor Balay Supplication Mor Balay ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܟܝܕ̈ ܒܥܠ ܐܡܚܘܢܒ ܟܬܝܪܒ ܐܡܚܪ̈ ܠܐܡ ܬܕܚ ܐܡܚܪ̈ ܠܐܡ ܬܕܚ ܟܪܒܣ ܠܥ ܘܒܟܫܕ ܟܝܕ̈ ܘܓܣܘ ܟܝܕ̈ ܘܓܣܘ ܟܝܕ̈ ܒܥܠ ܠܥ ܘܒܟܫܕ ܢܝܕ̈ ܝܢܥܠ ܐܝܪܡ ܢܘܗܠ ܐܣܚܘ ܚܝܢܐ ܐܣܚܘ ܚܝܢܐ 305 ܟܬܝܬܬܡܠ ܢܝܪܝܚܘ ܟܪܒܣ ܐܪ̈ܝܒܩܠ ܚܝܢܐ ܐܢܩܒܘܫ ܐܓܣܐܘ ܐܢܝܡܫ ܐܟܠܡ ܐܪ̈ܝܒܩܠ ܚܝܢܐ ܩܚܣܝܐܕ ܡܗܪܒܐܕ ܗܒܘܥܒ ܐܢܡܝ̈ ܗܡ ܐܕ̈ ܝܢܥܠ ܐܚܝܫܡܠ ܐܚܒܘܫ ܝܪܡ ܐܪܫܐ ܒܘܩܥܝܕܘ ܩܚܣܝܐܕܘ ܡܗܪܒܐܕ ܗܒܘܥܒ ܐܬܫ̈ ܦܢܘ ܐܪ̈ܓܦ ܟܪܒܣ ܠܥ ܘܒܟܫܕ ܟܝܕ̈ ܒܥܠ ܐܬܐܘ ܐܬܐܕ ܟܝܪܒ ܠܐܒܚ ܠܐܕ ܢܝܡܝܩܘ ܐܕܝ̈ ܢܥܠ ܐܪܩܕ ܐܚܝܫܡܠ ܐܚܒܘܫ ܐܬܚܘܒܫܬ ܢܝܪܡܙܘ ܬܝܐܝܘܫ ܢܘܥܩܢ ܐܬܫ̈ ܦܢܘ ܐܪ̈ܓܦ ܐܬܝ̈ ܡ ܡܚܢܡܘ ܐܬܘ ܐܬܐܕ ܟܝܪܒ
Sunday Evening (Vesper) Sunday Evening (Vesper) ܐܫܡܪܕ ܐܒܫܒ ܢܝܪܬܕ ܗܓܢܕ Psalm 141 Psalm 141 ܀ܠܒܩܘ ܝ̈ ܠܡ ܬܘܨܘ ܝܢܝܢܥ ܬܢܐ ܟܬܝܪܩ ܐܝܪܡ ܀ܠܒܩܘ ܝ̈ ܠܡ ܬܘܨܘ ܝܢܝܢܥ ܬܢܐ ܟܬܝܪܩ ܐܝܪܡ ܐܩܝܕܙ ܝܢܦܠܢ ܢܘܗܡܥ ܚܠܡܬܐ ܠܐ ܐܥܝܫܪ̈ ܐܪ̈ܒܓ ܡܥ ܟܝܐ ܝܕ̈ ܝܐܕ ܐܢܒܪܘܩ ܟܝܡܕܩ ܐܪܛܥ ܟܝܐ ܝܬܘܠܨ ܠܛܡ ܢܗܕܢ ܠܐ ܝܫܝܪܠ ܐܥܝܫܪ̈ܕ ܐܚܫܡܘ ܝܢܣܟܢܘ ܐܪܘܛܢܘ ܝܡܘܦܠ ܐܪܘܛܢ ܐܝܪܡ ܡܝܩܐ ܐܫܡܪܕ ܐܢܒܪܘܩ ܐܦܐܟܕ ܐܕܝܐܒ ܘܝܠܟܬܐܘ ܢܘܗܬܘܫܝܒ ܠܥ ܝܬܘܠܨܕ ܕܒܥܐܘ ܐܬܫܝܒ ܐܬܠܡܠ ܝܒܠ ܐܛܣܢ ܠܐܕ ܝܬܘ̈ ܦܣܠ ܀ܢܡܝ̈ ܣܒܕ ܝ̈ ܠܡ ܥܡܫܘ ܢܘܗܝ̈ ܢܝܕ ܀ܠܐܘܥܕ ܐܕ̈ ܒܥ ܢܘܠܦܢ ܐܚ̈ ܦ ܝܠ ܘܪܡܛܕ ܐܢܪ̈ܗܒܫܕ ܐܕܝܐ ܢܡ ܝܢܝܪܛܢ ܐܩܝܕܙ ܝܢܦܠܢ ܢܘܗܡܥ ܚܠܡܬܐ ܠܐ ܐܥܝܫܪ̈ ܐܪ̈ܒܓ ܡܥ ܐܢܐ ܪܒܥܐܕ ܐܡܕܥ ܢܘܗܬܕ̈ ܝܨܡܒ ܐܕܚܟܐ ܠܐܘ̈ ܥ ܠܛܡ ܢܗܕܢ ܠܐ ܝܫܝܪܠ ܐܥܝܫܪ̈ܕ ܐܚܫܡܘ ܝܢܣܟܢܘ ܐܢܝܡܝܠ ܬܪܚ ܐܚ̈ ܦ ܝܠ ܘܪܡܛ ܝܬܟ̈ ܠܗܕ ܐܚܪܘܐܒ ܐܦܐܟܕ ܐܕܝܐܒ ܘ ܝܠܟܬܐܘ ܢܘܗܬܘܫܝܒ ܠܥ ܝܬܘܠܨܕ ܐܩܪܥܡ ܬܝܒ ܝܢܡ ܕܒܐ ܝܠ ܡܟܚܕ ܬܝܠܘ ܬܝܙܚܘ ܀ܢܡܝ̈ ܣܒܕ ܝ̈ ܠܡ ܥܡܫܘ ܢܘܗܝ̈ ܢܝܕ ܐܝܪܡ ܟܬܘܠ ܬܝܥܓܘ ܝܫܦܢܠ ܐܥܘܒܬ ܬܝܠܘ ܠܥ ܢܘܗܝܡܪ̈ܓ ܘܪܕܒܬܐ ܐܥܪܐ ܐܝܪܨܕ ܐܬܟܣ ܟܝܐ ܀ܐܝ̈ ܚܕ ܐܥܪܐܒ ܝܬܢܡܘ ܝܪܒܣ ܘܗ ܬܢܐܕ ܬܪܡܐܘ ܝܢܝ̈ ܥ ܬܡܝܪܐ ܐܝܪܡ ܟܬܘܠ ܐܢܐܘ ܆ܠܘܝܫܕ ܗ̇ ܡܘܦ ܝܠܝ̈ ܒܫܠ ܐܪܗܘܢܘ ܝܠܓܪ̈ܠ ܟܬܠܡ ܝܗ̇ ܐܓܪܫ ܀ܝܫܢܦܠ ܗ̇ ܝܕܫܬ ܠܐ ܬܠܟܬܬܐ ܟܝܠܥ ܬܟܟܡܬܐ ܆ܟܬܘܩܝܕܙܕ ܐܢܝܕ̈ ܪܛܐܕ ܬܪܫܐܘ ܬܝܡܝ ܢܘܠܦܢ ܐܚ̈ ܦ ܝܠ ܘܪܡܛܕ ܐܢܪ̈ܗܒܫܕ ܐܕܝܐ ܢܡ ܝܢܝܪܛܢ ̈ ̈ ܝܗ̱ ܘܠܡܒ ܆ܟܬܠܡ ܟܝܐ ܝܢܚܐ ܐܝܪܡ ܬܝܐܒܪܘܪ ܀ܐܢܐ ܪܒܥܐܕ ܐܡܕܥ ܢܘܗܬܕ̈ ܝܨܡܒ ܐܕܚܟܐ ܠܐܘܥ ܀ ܝܢܝܦܐܠ ܟܝܢܝ̈ ܕ ܢܡܘ ܐܝܪܡ ܝܒܨ ܝܡܘܦܕ ܬܦܫܟܬܐ ܐܝܪܡܠ ܝܠܩܒ ܬܝܪܩ ܐܝܪܡܠ ܝܠܩܒ ̈ ܢܝܗܠܟ ܝܗܝ̈ ܚܒܫ ܐܡܡܥ ܢܘܟܠܟ ܐܝܪܡܠ ܘܚܒܫ ܬ݀ ܦܪܛܬܐ ܕܟ ܆ܬܝܘܚ ܝܗ̱ ܘܡܕܩ ܝܢܨܠܘܐ ܬܝܡܪܐܘ ܬܝܐܪܝܪܫ ܗܬܘܒܝܛ ܢܝܠܥ ܬ݀ ܢܫܥܕ ܠܛܡ ܐܬܘ̈ ܡܐ ܀ܝܠܝ̈ ܒܫ ܬܢܐ ܥܕܝ ܬܢܐ ܝܚܘܪ ܝܪܡܟܪܒ ܡܠܥܠ ܘܗ̇ ܐܝܪܡ
305 Probably a misspelling of ܟܬܝܬܡ ܘܐ ܟܬܝܬܐܡ meaning “Your return” 82
ܝܕ̈ ܝܐܕ ܐܢܒܪܘܩ ܟܝܡܕܩ ܐܪܛܥ ܟܝܐ ܝܬܘܠܨ :ܦܩܐ ܢܟܘ ܐܢܝܡܝܠ ܬܪܚ ܐܚ̈ ܦ ܝܠ ܘܪܡܛ ܝܬܟ̈ ܠܗܕ ܐܚܪܘܐܒ ܝܡܘܦܠ ܐܪܘܛܢ ܐܝܪܡ ܡܝܩܐ ܐܫܡܪܕ ܐܢܒܪܘܩ ܟܝܐ ܐܩܪܥܡ ܬܝܒ ܝܢܡ ܕܒܐ ܝܠ ܡܟܚܕ ܬܝܠܘ ܬܝܙܚܘ ܐܬܠܡܠ ܝܒܠ ܐܛܣܢ ܠܐܕ ܝܬܘ̈ ܦܣܠ ܐܪܘܛܢܘ ܐܝܪܡ ܟܬܘܠ ܬܝܥܓܘ ܝܫܦܢܠ ܐܥܘܒܬ ܬܝܠܘ ܀ܠܐܘܥܕ ܐܕ̈ ܒܥ ܕܒܥܐܘ ܐܬܫܝܒ ܀ܐܝ̈ ܚܕ ܐܥܪܐܒ ܝܬܢܡܘ ܝܪܒܣ ܘܗ ܬܢܐܕ ܬܪܡܐܘ ܢܘܗܝܡܪ̈ܓ ܘܪܕܒܬܐ ܐܥܪܐ ܐܝܪܨܕ 306 ܐܬܟܣܘ ܟܝܐ ܢܡ ܝܢܨܦ ܆ܒܛ ܬܟܟܡܬܐܕ ܠܛܡ ܝܬܘܥܒܠ ܬܘܨ ܬܡܝܪܐ ܐܝܪܡ ܟܬܘܠ ܐܢܐܘ ܆ܠܘܝܫܕ ܗ̇ ܡܘܦ ܠܥ ܬܝܒ ܢܡ ܝܫܦܢ ܩܦܐ ܆ܝܢܡ ܘܢܫܥܕ ܠܛܡ ܝܦܘܕܪ̈ ܀ܝܫܢܦܠ ܗ̇ ܝܕܫܬ ܠܐ ܬܠܟܬܬܐ 307ܟܝܠܥ ܝܢܝ̈ ܥ ܕܟ ܟܝ̈ ܩܝܕܙ ܢܘܟܣܢ ܝܠ ܟܡܫܠ ܐܕܘܐܕ ܐܝܫܘܒܚ ܬܦܫܟܬܐ ܐܝܪܡܠ ܝܠܩܒ ܬܝܪܩ ܐܝܪܡܠ ܝܠܩܒ ܀ܝܢܥܪܦܬ ܬ݀ ܦܪܛܬܐ ܕܟ ܆ܬܝܘܚ ܝܗ̱ ܘܡܕܩ ܝܢܨܠܘܐ ܬܝܡܪܐܘ ܝܠܝ̈ ܒܫܠ ܐܪܗܘܢܘ ܝܠܓܪ̈ܠ ܟܬܠܡ ܝܗ̇ ܐܓܪܫ ܀ܝܠܝ̈ ܒܫ ܬܢܐ ܥܕܝ ܬܢܐ ܝܚܘܪ ܬܟܟܡܬܐ ܆ܟܬܘܩܝܕܙܕ ܐܢܝܕ̈ ܪܛܐܕ ܬܪܫܐܘ ܬܝܡܝ ̈ ܢܡ ܝܢܨܦ ܆ܒܛ ܬܟܟܡܬܐܕ ܠܛܡ ܝܬܘܥܒܠ ܬܘܨ ܝܗ̱ ܘܠܡܒ ܆ܟܬܠܡ ܟܝܐ ܝܢܚܐ ܐܝܪܡ ܬܝܐܒܪܘܪ ܬܝܒ ܢܡ ܝܫܦܢ ܩܦܐ ܆ܝܢܡ ܘܢܫܥܕ ܠܛܡ ܝܦܘܕܪ̈ ܀ ܝܢܝܦܐܠ ܟܝܢܝ̈ ܕ ܢܡܘ ܐܝܪܡ ܝܒܨ ܝܡܘܦܕ ܕܟ ܟܝ̈ ܩܝܕܙ ܢܘܟܣܢ ܝܠ ܟܡܫܠ ܐܕܘܐܕ ܐܝܫܘܒܚ ܬܝܥܛ ܠܐ ܟܣܘܡܢܘ ܢܒܙܠܟܒ ܝܗ ܟܝܕ̈ ܝܐܒ ܝܫܦܢ ܀ܝܢܥܪܦܬ ܬܝܛܣ ܠܐ ܟܝܢܕ̈ ܩܘܦ ܢܡܘ ܐܚ̈ ܦ ܐܝ̈ ܛܚ ܝܠ ܘܡܣ ܬܝܥܛ ܠܐ ܟܣܘܡܢܘ ܢܒܙܠܟܒ ܝܗ ܟܝܕ̈ ܝܐܒ ܝܫܦܢ ܝܗ̇ ܐܡܣܘܒܕ ܠܛܡ ܆ܡܠܥܠ ܟܬܘܕܗܣ ܬܬܪܝܘ ܬܝܛܣ ܠܐ ܟܝܢܕ̈ ܩܘܦ ܢܡܘ ܐܚ̈ ܦ ܐܝ̈ ܛܚ ܝܠ ܘܡܣ ܡܠܥܠ ܟܝܢܕ̈ ܩܘܦ ܕܒܥܐܕ ܝܒܠ ܬܝܢܦܐܘ ܆ܝܒܠܕ ܝܗ̇ ܐܡܣܘܒܕ ܠܛܡ ܆ܡܠܥܠ ܟܬܘܕܗܣ ܬܬܪܝܘ ܀ܐܪܪܫܒ ܡܠܥܠ ܟܝܢܕ̈ ܩܘܦ ܕܒܥܐܕ ܝܒܠ ܬܝܢܦܐܘ ܆ܝܒܠܕ ܢܝܗܠܟ ܝܗܝ̈ ܚܒܫ ܐܡ̈ ܡܥ ܢܘܟܠܟ ܐܝܪܡܠ ܘܚܒܫ ܀ܐܪܪܫܒ ܬܝܐܪܝܪܫ ܗܬܘܒܝܛ ܢܝܠܥ ܬ݀ ܢܫܥܕ ܠܛܡ ܐܬܘ̈ ܡܐ ܝܪܡܟܪܒ ܡܠܥܠ ܘܗ̇ ܐܝܪܡ
Eqbo Eqbo ܐܒܩܥܘ ܐܒܠܐ ܐܚܒܘܫ ܐܒܩܥܘ ܐܚܒܘܫ ܐܪܩܬܐ ܟܪܒܕ ܐܢܐ ܐܘܫ ܠܐܘ ܟܝܡܕܩܘ ܐܝܡܫܒ ܬܝܛܚ ܐܪܩܬܐ ܟܪܒܕ ܐܢܐ ܐܘܫ ܠܐܘ ܟܝܡܕܩܘ ܐܝܡܫܒ ܬܝܛܚ ܐܕܒܥ 308 )ܟܝܐ( ܐܘܗܐܘ ܐܪܝܓܐ ܟܝܐ ܝܢܝܠܒܩ ܀ܬܝܛܚܕ ܠܥ ܐܕܒܥ ܐܘܗܐܘ ܐܪܝܓܐ ܟܝܐ ܝܢܝܠܒܩ 309 )ܐܢܡܚܪܡ ܐܗܐܠ ܬܢܐ ܝܬܘܠܟܣ ܝܠ ܩܘܒܫܘ( ܬܝܛܚܕ ܠܥ ܢܘܣܝܠܐܝܪܘܩ ܣܘܠܐܩ ܢܡܘܛܣ
Sedro Mother of God Sedro The Common (?)311 ܐܗܐܠ ܬܕܠܝܕ ܢܘܝܡܘܪܦ ܆ܢܝܪܬܕ ܐܫܡܪܕ ܠܐܩ ܗܬܕܠܝ ܢܪܟܘܕ ܒܪܘܐܕ ܐܚܒܫܡܘ ܐܚܝܒܫ ܘܗܠ ܪܬܐ ܠܟܒ ܝܗܘ̱ ܫܝܕ̈ ܩ ܢܪܟܘܕ ܚܨܢܘ ܐܥܪܐܒܘ ܐܝܡܫܒ ܢܘܗܝܡܪ̈ܓ ܠܥ ܣܣܪ ܐܢܢܚܕܘ ܐܡܚܪ̈ܕ ܠܐܛܘ ܢܝ̈ ܢܦܘ ܐܐܝ ܗܠܕ ܝܘܑܡܚܪ̈ܒܘ ܗܬܘܒܝܛܒ ܐܢܡܝ̈ ܗܡ ܐܕ̈ ܝܢܥܕ
306 The ܘbefore ܐܬܟܣ is not found in the original psalm 140 (141) 307 ܟܝܠܥܘ in Peshitta 308 Inserted by scribe 309 Inserted by scribe 311 There is no note in 1934 as regards to Sedro here 83
ܝܗ̇ ܠ ܢܢܝܕܒܥ ܐܪܩܝܡܘ ܐܡܝܚܪ ܐܢܕܗܘܥ ܢܝܕ ܕܟ ܐܪܕܣ ܐܬܒܪ̈ܫ ܢܝܗܠܟ ܢܡ ܬܚܝ̈ ܒܫܘ ܐܒ̈ ܘܛܠ ܬ݀ ܝܘܫ ܢܒܙܠܟܒ ܬ݀ ܠܘܬܒܘ ܐܬܚܒܫܡܘ ܐܬܫܝܕܩ ܐܥܪܐܕ ܕܗܥܬܢ ܢܝ ܕ ܗ̇ ܡܥ ܆ܡܝܪܡ ܐܗܐܠ ݀ܬܕܠܝ ܐܬܝܢܒܘܛ ܐܢ̈ ܐܟܠ ܐܢܝ̈ ܕܘܡܠܘ ܐܕ̈ ܗܣܠܘ ܐܚܝ̈ ܠܫܠܘ ܐܝ̈ ܒܢܠ ܐܚܒܘܫ ܝܨܝܪܬ ܐܢ̈ ܦܠܡܘ ܆ܐܫܝܕ̈ ܩ ܐܬܗ̈ ܒܠܐܘ ܐܢܗ̈ ܟܠܘ ܝܪ̈ܥܣ ܢܘܗܠܟܘ ܐܡܝ̈ ܨܘ ܐܦ̈ ܟܢ ܐܫܝܕ̈ ܩ ܠܐܘ̈ ܬܒ ܢܘܗܬܦܫ̈ ܟܬܒܘ ܐܬܥܝ̈ ܡܫ ܢܘܗܬܘ̈ ܠܨܒ ܐܬܪ̈ܝܦܫ ܐܬܝܢܡܚܪܡ ܐܢܝܥܒ ܐܝܪܡ ܢܒ ܪܘܚ ܐܬܠܒ̈ ܩܡ ܢܠ ܐܘܫܐܘ ܆ܢܝܗ̈ ܛܚ ܐܣܚܘ ܢܝܒܘ̈ ܚ ܩܘܒܫܘ ܣܟܛܬܢ ܟܝܫܝܕ̈ ܩܕ ܢܘܗܝܕ̈ ܘܓܒܕ ܢܝܕ̈ ܝܢܥܠܘ ܛܠܚܬܢ ܢܘܗܬܥ̈ ܝܣܒܘ ܪܬܬܣܢ ܢܘܗܝ̈ ܦܢܟܒܘ ܐܚܒܘܫ ܟܠ ܩܣܢ ܢܘܗܡܥܘ ܆ܐܘܗܢ ܢܘܗܬܢ̈ ܝܒܘ ...ܐܬܝܕܘܬܘ Qolo Qolo ܐܝܬܝܠܬ ܐܡܫܘܓ ܢܪܡ ܝܗܝܠܒܩ ܩܒ ܐܝܬܝܠܬ ܐܡܫܘܓ ܢܪܡ ܝܗܝܠܒܩ ܩܒ ܠܐܩ ܢܪܡ ܝܗܝܠܒܩ ܐܬܘܢܡܝܗܒܘ ܐܒܘܚܒ :ܐܡܓܬܦ ܢܪܡ ܝܗܝܠܒܩ ܐܬܘܢܡܝܗܒ ܐܒܘܚܒ ܐܡܓܬܦ ܟܠ ܘܒܪܩܕ ܐܡܪܝܦ ܢܝܗܠܟ ܝܗܝܚܒܫ ܟܠ ܘܒܪܩܕ ܐܡܪܝܦ ܐܬܘ̈ ܡܐ ܢܝܗܠܟ ܝܗܝܚܒܫ ܢܪܡ ܟܠ ܐܚܒܘܫ ܐܒܠܐ ܐܚܒܘܫ ܢܪܡ ܟܠ ܐܚܒܘܫ ܐܚܒܘܫ ܠܒܩܬܐܕ ܢܟܝܐ ܡܠܥ ܢܡ ܗܡܪܝܦ ܠܒܩܬܐܕ ܢܟܝܐ ܡܠܥ ܢܡ ܐܟ̈ ܠܐܡ ܫܝܪ ܘܗ ܐܗܐܠ ܬܕܠܝܕ ܐܟ̈ ܠܐܡ ܫܝܪ ܘܗ ܐܗܐܠ ܬܕܠܝܕ ܬܪܡܐ ܡܝܪܡ ܝܗ ݀ ܬܪܡܐ ܡܝܪܡ ܝܗ ܡܝܪܡ ݀ܬܘܗ ܐܦܐܠ ܡܝܪܡ ܬܘܗ ܐܦܐܠ ܐܙܚܕ ܘܗ ܐܝܢܣ ܐܙܚܕ ܘܗ ܐܝܢܣ ܘܥܪܙ ܐܫܚܒ ܐܝ̈ ܒܢ ܐܫܝ̈ ݀ܕܩܕ ܘܥܪܙ ܐܫܚܒ ܐܝ̈ ܒܢ ܐܫܝܕ̈ ܩܕ ܐܫܝܕ̈ ܩ ܐܝ̈ ܒܢ ܐܫܝܕ̈ ܩ ܐܝ̈ ܒܢ ܐܫܝܕ̈ ܩ ܐܕ̈ ܗܣ ܐܫܝܕ̈ ܩ ܐܕ̈ ܗܣ ܐܪܒܠ ܘܙܚ ܐܕ̈ ܗܣ ܐܪܒܠ ܘܙܚ ܐܕ̈ ܗܣ ܝܗܘܠ̈ ܡܒ ܐܝܪܡ ܘܗ ܢܡܝܗܡ ܐܡܓܬܦ ܐܬܘܒܝܬܕ ܝܗܘ̈ ܠܡܒ ܐܝܪܡ ܘܗ ܢܡܝܗܡ ܐܡܓܬܦ ܐܬܘܒܝܬܕ ܐܫܝܕܩ ܟܡܘܦ ܝܕܘܬܫܐ ܐܫܝܕܩ ܟܡܘܦ ܬܪܡܐܕ ܟܝܐ ܟܢܝܪܩ ܟܝܕܘܘܫ ܠܓܕܬܢ ܠܐ ܬܪܡܐܕ ܟܝܐ ܟܢܝܪܩ ܟܝܕܘܘܫ ܠܓܕܬܢ ܠܐ ܠܐܫܢ ܠܐܘ ܐܥܒܢ ܠܐܫܢ ܠܐܘ ܐܥܒܢ ܟܠ ܝܡܣܒܬ ܢܬܘܠܨ ܟܠ ܝܡܣܒܬ ܢܬܘܠܨ ܐܬܕܥܒܘ ܠܥܠ ܕ ܡܠܫܪܘܐܒ ܐܕ̈ ܝܢܥ ܠܥܠܕ ܡܠܫܪܘܐܒ ܐܕ̈ ܝܢܥܕ Qolo II Qolo II ܠܐܘ ܐܢܝܕܠ ܠܐ ܐܝܬܝܬܫ 310 ܣܘܟܝܐ ܢܝܪܬܕ ܐܡܘܩ ܠܐܘ ܐܢܝܕܠ ܠܐ ܩܒ ܐܝܬܝܬܫ ܣܘܟܝܐ ܢܝܪܬܕ ܠܐܩ ܐܬܥܒܬܠ ܐܬܥܒܬܠ
310 ܠܐܩ ܘܐ ܐܬܢܝܩ from the Greek “Ichos” , meaning hymn or tone. The using of a Greek word here could perhaps also show the underlying Greek source. 84
ܠܐܘ ܐܢܝܕܠ ܠܐ ܐܚܝܫܡ ܥܘܫܝ ܢܪܡ ܐܡܓܬܦ ܠܐܘ ܐܢܝܕܠ ܠܐ ܐܚܝܫܡ ܥܘܫܝ ܢܪܡ ܐܡܓܬܦ ܐܬܥܒܬܠ ܐܬܥܒܬܠ ܟܪܓܦ ܢܘܢܐ ܐܩܫܬ ܐܡܝܣܒ ܟܠܚܢ ܢܡ ܐܡܓܬܦ ܢܪܡ ܟܪܓܦ ܢܘܢܐ ܐܩܫܬ ܐܡܝܣܒ ܟܠܚܢ ܢܡ ܢܢܠܩܫܕ ܢܪܡ ܢܢܠܩܫܕ ܐܟܠܡܠ ܗܠ ܐܚܒܘܫ ܐܚܒܘܫ ܐܚܝܫܡ ܐܟܠܡܠ ܗܠ ܐܚܒܘܫ ܐܚܒܘܫ ܐܬܘܒܝܛ ܝܗ̇ ܠ ܗ̇ ܠ ܐܚܒܘܫ ܢܡ ܐܬܘܒܝܛ ܝܗ̇ ܠ ܗ̇ ܠ ܐܚܒܘܫ ܡܠܥ ܢܡ ܐܟܠܡ ܕܝܘܕܕ ܗܬܘܟܙܒ ܐܗܐܠ ܬܕܠܝ ܐܟܠܡ ܕܝܘܕܕ ܗܬܘܟܙܒ ܐܗܐܠ ܬܕܠܝܕ ܐܢܪܟܘܕ ܐܘܗܢ ܡܠܥܠ ܗ̇ ܢܪܟܘܕ ܐܘܗܢ ܡܠܥܠ ܪܒܥ ܠܐ ܢܝܡܠܥ ܡܠܥܠ ܪܒܥ ܠܐ ܢܝܡܠܥ ܡܠܥܠ ܗܬܢܥܛܘ ܬ݀ ܩܦܣ ܐܬܠܘܬܒ ܗܬܢܥܛܘ ܬ݀ ܩܦܣ ܐܬܠܘܬܒ ܐܚܝ̈ ܠܫܕ ܐܫܝܪ ܢܘܥܡܫ ܐܫܝܕ̈ ܩ ܐܚܝ̈ ܠܫܕ ܐܫܝܪ ܢܘܥܡܫ ܐܫܝܕ̈ ܩܕ ܢܪܡ ܢܘܗܠ ܐܪܩ ܢܪܡ ܢܘܗܠ ܐܪܩ ܠܐܘ̈ ܓܣ ܐܕ̈ ܗܣ ܠܐ ܠܡ ܠܐܘ̈ ܓܣ ܐܕ̈ ܗܣ ܢܘܬܡܣ ܠܐܕ ܐܕ̈ ܗܣ ܢܘܬܡܣ ܠܐܕ ܐܕ̈ ܗܣ ܢܝܓܘܐ ܝܪܡ ...ܐܫܡܫ ܢܡ ܪܝܬܝ ܐܡܘܢܩ ܕܚܕ 312 ܣܘܩܪܡ ܝܪܡ ... ܐܫܡܫ ܢܡ ܪܝܬܝ ܐܡܘܢܩ ܕܚܕ ܢܝܓܘܐ ܝܪܡ ܢܘܒܐ ܬܝܡܕ ܢܝܓܘܐ ܝܪܡ ܢܘܒܐ ܬܝܡܕ ܚܒܫܡܘ ܢܪܡ ܘܗ ܒܪ ܐܡܓܬܦ ܐܒܫܒ ܕܚܕ ܚܒܫܡܘ ܢܪܡ ܘܗ̄ ܒܪ ܐܡܓܬܦ ܐܒܫܒ ܕܚܕ ܐܒܫܒ ܕܚܕ ܐܡܘܝ ܘܗ ܒܪ ܬܝܐܒܪܘܪ ܐܒܫܒ ܕܚܕ ܗܡܘܝ ܘܗ ܒܪ ܬܝܐܒܪܘܪ ܐܪܘܒܥ ܐܒܫܒ ܕܚ ܢܗܒ ܗܒ ܐܕܚܢܘ ܨܘܕܢ ܘܬ ܐܪܘܒܥ ܐܒܫܒ ܕܚ ܢܗܒ ܗܒ ܐܕܚܢܘ ܨܘܕܢ ܘܬ ܗܡܫܠ ܘܚܒܫܘ ܐܗܠܠܐ ܘܪܡܙ ܐܡܓܬܦ ܐܬܘܒܝܬܕ ܗܡܫܠ ܘܚܒܫܘ ܐܗܠܠܐ ܘܪܡܙ ܐܡܓܬܦ ܐܬܘܒܝܬܕ ܐܝܒܢܘ ܐܟܠܡ ܕܝܘܕ ܪܡܙ ܐܝܒܢܘ ܐܟܠܡ ܕܝܘܕ ܪܡܐܘ ܝܒܢܬܐ ܕܝܘܕ ܪܡܐܘ ܝܒܢܬܐ ܕܝܘܕ ܡܝܕܩ ܢܡ ܐܬܠܐܦ̈ ܝܠܡܫ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܐܙܝܢܓ ܐܒܐ ܝܢܝܪܛܢ ܐܙܝܢܓ ܐܒܐ ܝܢܝܪܛܢ ܐܟܝܪ̈ܒ ܐܕ̈ ܗܣ ܡܥ )ܐܕ̈ ܝܢܥ( ܐܟܝܪ̈ܒ ܐܕ̈ ܗܣ ܡܥ ܐܕ̈ ܝܢܥܕ Quqalyon Quqalyon ܐܝܬܝܬܫ ܢܘܝܠܩܘܩ ܢܘܝܠܩܘܩ ܢܡܠ ܝܗܘܒܘܛ ܢܡܠ ܝܗܘܒܘܛ ܐܫܢܪܒܠ ܝܗܘܒܘܛ ܐܫܢܪܒܠ ܝܗܘܒܘܛ ܬܩܬܫܕ ܠܛܡ ܬܩܬܫܕ ܠܛܡ ܐܝܠܠܕ ܠܛܡ ܐܝܠܠܕ ܠܛܡ Eqbo Eqbo ܐܒܩܥܘ ܐܚܒܘܫ ܐܒܩܥܘ ܐܚܒܘܫ ܝ̈ ܢܨܠܘܒ ܬܝܥܓ ܝ̈ ܢܨܠܘܒ ܬܝܥܓ
ܐܢܪܚ̱ܐ ܐܢܪܚ̱ܐ ܐܝܘܕ ܢܘܥܪܦ ܐܝܘܕ ܢܘܥܪܦ
ܐܢܪܚ̱ܐ
312 The saint of the Monastery for the printing 85
ܟܢܡ ܐܢܐ ܐܥܒܘ ܟܝܡܕܩ ܐܢ̱ܐ ܐܕܘܡ ܝ̈ ܗܛܚܘ ܝ̈ ܒܘܚܒ ܀ܝܠܥܡܚܪ ܠܟ ܐܪܡ Sedro Repentance Sedro Repentance ܐܬܘܒܝܬܕ ܢܘܝܡܘܪܦ ܐܬܘܒܝܬܕ ܐܪܕܣ ܐܝ̈ ܠܥ ܐܬܘܠܝ̈ ܚ ܢܡܕ ܗܬܘܬܝܐܒ ܐܝܠܥܡܘ ܐܡܪ ܘܗܠ ܐܢܗܒ ܚܒܬܫܡܘ ܕܓܬܣܡ ܐܢܥܪ̈ܐ ܢܡܘ ܚܝܕܙܡ ... ܢܘܗܠܟܒܘ ܝ ܗܘܕ̈ ܒܥܕ ܐܬܘܒܝܬܕ ܐܢܕܥ ܐܪܕܣ ܟܪܒܬܕ ܟܠ ܢܢܝܦܫܟܬܡܘ ܐܗܐܠ ܐܝܪܡ ܟܢܡ ܢܢܝܥܒ ܐܢܝܙܕ ܘܫܢܟܬܐ ܐܫܝܕܩ ܟܡܫܒܕ ܟܝܕ̈ ܘܓܣܘ ܟܝܕ̈ ܒܥܠ ܐܫܝܒܠ ܢܘܦܛܥܬܢ ܐܬܘܝܘܐܘ ܐܒܘܚܘ ܢܘܫܒܠܢ ܐܝܢܚܘܪ ܐܝܢܚܘܪ ܟܪܘܬܦ ܠܥܘ .ܢܘܟܙܢ ܗܠܝܚܠܘ ܢܘܗܝܪ̈ܨܘܒ ܩܘܒܫ ܢܘܗܝ̈ ܒܘܚ ܐܣܚ ܢܘܡܣܒܬܢ ܐܚܒܘܫܘ ܟܝܡܚܪ̈ܕ ܐܐܓܘܣܒ ܢܘܗܬܘ̈ ܠܟܣ ܪܒܥܐܘ ... ܟܘܒܠܐܘ ܝܪܡ ܟܚ ܩܣܢ ܐܡܪܡܘܪܘ Qolo Qolo ܠܐܩ ܠܐܩ ܡܗܪܒܐ ܐܘܗ ܟܪܩ ܐܫܡܪܒ ܡܗܪܒܐ ܐܘܗ ܟܪܩ ܐܫܡܪܒ ܐܝܩܙܚ ܐܘܗ ܟܪܩ ܐܫܡܪܒ ܐܝܩܙܚ ܐܘܗ ܟܪܩ ܐܫܡܪܒ ܐܪܓܦܘ ܐܫܦܢ ܐܝܪܩ ܟܠ ܐܚܒܘܫ ܐܪܓܦܘ ܐܫܦܢ ܐܝܪܩ ܟܠ ܐܚܒܘܫ ܐܡܡܝܐ ܢܪܡ ܢܠ ܝܘܗ ܡܠܥ ܢܡ ܐܡܡܝܐ ܢܪܡ ܢܠ ܝܘܗ ܡܠܥ ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܢܪܡ ܐܝܪܡ ܟܠ ܢܢܝܪܩ ܢܪܡ ܐܝܪܡ ܟܠ ܢܢܝܪܩ ܐܪ̈ܝܥܕ ܐܪܡ ܢܪܡ ܐܝܪܡ ܐܪ̈ܝܥܕ ܐܪܡ ܢܪܡ ܐܝܪܡ ܐܫܡܫܕ ܗܪܗܘܢ ܒܪܥܕ ܐܫܡܪܒ ܐܫܡܫܕ ܗܪܗܘܢ ܒܪܥܕ ܐܫܡܪܒ ܘܚܒܫܡܠ ܘܒܒܝ ܐܢܗ̈ ܟ ܘܚܒܫܡܠ ܘܒܒܝ ܐܢܗ̈ ܟ ܦܠܚ ܐܫܡܪ ܢܕܥܒ ܦܠܚ ܐܫܡܪ ܢܕܥܒ ܐܫܡܪ ܢܕܥܒ ܐܬܚܘܒܫܬ ܟܠ ܐܫܡܪ ܢܕܥܒ ܐܬܚܘܒܫܬ ܟܠ ܐܫܡܪ ܝܢܦܛܚ ܐܫܡܪ ܝܢܦܛܚ ܢܪܡ ܝܠ ܝܘܗ ܢܪܡ ܝܠ ܝܘܗ
Sunday Compline Sunday Compline 313 ܐܫܡܪܕ ܐܬܘܒܝܬܕ ܐܪܬܘܣܕ ܐܬܘܠܨ ܐܒܫܒ ܢܝܪܬܕ ܐܪܬܘܣ ܐܬܘܒܝܬܕ ܐܪܕܣ ܐܝܬܝܬܫ ܣܘܟܝܐܒ ܐܬܘܢܡܝܗܕ ܐܡܘܚܬܠ ܩܒ ܐܢܐ ܪܐܚ ܟܝܡܚܪ̈ܕ ܐܡܝܠ ܐܢܐ ܪܐܚ ܟܝܡܚܪ̈ܕ ܐܡܝܠ
313 Here the 1890 makes the connection with Vespers and Compline noticeably clear. They are part of the same prayer. 86
ܝܬܘܠܝܚܡܒ ܪܘܚ ܢܪܡ ܬܢܐ ܝܬܘܠܝܚܡܒ ܪܘܚ ܢܪܡ ܬܢܐ ܐܬܝܛܚܕ ܗ̇ ܠܩ ܐܘܗ ܓܝܓܪ ܐܚܒܘܫ ܐܬܝܛܚܕ ܗ̇ ܠܩ ܐܘܗ ܓܝܓܪ ܐܚܒܘܫ ܝ̈ ܗܛܚܒ ܬܘܡܐ ܝܪܡ ܠܐ ܡܠܥ ܢܡ ܝ̈ ܗܛܚܒ ܬܘܡܐ ܝܪܡ ܠܐ ܡܠܥ ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܟܠ ܢܢܝܪܩ ܟܠ ܢܢܝܪܩ ܢܪܡ ܐܝܪܡ ܢܪܡ ܐܝܪܡ ܝܪܡ ܐܢܐ ܐܥܒ ܝܪܡ ܐܢܐ ܐܥܒ ܝܪܡ ܬܝܛܚ ܐܢܐ ܝܪܡ ܬܝܛܚ ܐܢܐ ܝܢܕܨ ܐܫܝܒ ܝܢܕܨ ܐܫܝܒ ܐܬܚܘܒܫܬ ܟܠ ܐܬܚܘܒܫܬ ܟܠ ܐܗܐܠ ܝܢܝܢܥ ܐܗܐܠ ܝܢܝܢܥ ܢܘܗܒܠ ܐܢܦܐܘ ܢܘܗܒܠ ܐܢܦܐܘ
Night prayer Monday Night prayer Monday M’irono M’irono ܐܒܫܒ ܢܝܪܬܕ ܐܝܠܠܕ ܐܢܪܝܥܡ ܐܒܫܒ ܢܝܪܬܕ ܐܝܠܠܕ ܐܢܪܝܥܡ Prayer of M’irono ܡܙܡ ܢܟܘ ܐܢܪܝܥܡܕ ܐܬܘܠܨ ܝܪܡܟܪܒ ܐܡܓܬܦ ܝܢܝܡܝܩܐܘ ܪܝܥܐ ܝܪܡܟܪܒ ܐܝܪܡܠ ܐܝܪܡܕ ܝܗܘܕ̈ ܒܥ ܢܘܟܠܟ ܐܝܪܡܠ ܘܟܪܒ ܐܝܪܡܠ ܐܝܪܡܕ ܝܗܘܕ̈ ܒܥ ܢܘܟܠܟ ܐܝܪܡܠ ܘܟܪܒ ܐܬܘܢܝܡܗܡܕ ܐܬܢܫ ܢܡ ܝܢܝܡܝܩܐܘ ܪܝܥܐ ܐܬܘܢܝܡܗܡܕ ܐܬܢܫ ܢܡ ܝܢܝܡܝܩܐܘ ܪܝܥܐ ܐܗܐܠ ܐܝܪܡ ܟܬܘܒܪܕ ܐܬܚܘܒܫܬܠ ܐܗܐܠ ܐܝܪܡ ܟܬܘܒܪܕ ܐܬܚܘܒܫܬܠ ܐܬܘܠܝ̈ ܠܒ ܐܝܪܡ ܗܬܝܒܒ ܢܝܡܝܩܕ ܢܝܠܝܐ ܝܪܡܟܪܒ ܐܬܘܠܝ̈ ܠܒ ܐܝܪܡܕ ܗܬܝܒܒ ܢܝܡܝܩܕ ܢܝܠܝܐ ܝܪܡܟܪܒ ܢܟܫ ܟܚܒܫܐ ܐܝܠܠܕ ܗܓܠܦܒܕ ܝܢܘܪܝܥܐ ܟܝܡܚܪ̈ ܢܟܫ ܟܚܒܫܐ ܐܝܠܠܕ ܗܓܠܦܒܕ ܝܢܘܪܝܥܐ ܟܝܡܚܪ̈ ܐܗܐܠ ܐܝܪܡ ܐܒܘ̈ ܚ ܢܩܒܘܫ ܝܠ ܐܗܐܠ ܐܝܪܡ ܐܒܘ̈ ܚ ܢܩܒܘܫ ܝܠ ܐܝܪܡܠ ܘܟܪܒܘ ܐܫܕܘܩܠ ܢܘܟܝܕ̈ ܝܐ ܘܡܝܪܐ ܐܝܪܡܠ ܘܟܪܒܘ ܐܫܕܘܩܠ ܢܘܟܝܕ̈ ܝܐ ܘܡܝܪܐ ܬܡܩܘ ܐܫܝܕܩܘ ܐܕܝܓܣ ܟܡܫܠ ܐܝܠܠܒ ܬܪܟܕܬܐ ܬܡܩܘ ܐܫܝܕܩܘ ܐܕܝܓܣ ܟܡܫܠ ܐܝܠܠܒ ܬܪܟܕܬܐ ܐܫܢܡܚܪ ܟܚܒܫܐܘ ܟܠ ܐܕܘܐܕ ܐܫܢܡܚܪ ܟܚܒܫܐܘ ܟܠ ܐܕܘܐܕ ܐܥܪܐܘ ܐܝܡܫ ܕܒܥܕ ܘܗ ܢܘܝܗܨ ܢܡ ܐܝܪܡ ܟܟܪܒܢ ܐܥܪܐܘ ܐܝܡܫ ܕܒܥܕ ܘܗ ܢܘܝܗܨ ܢܡ ܐܝܪܡ ܟܟܪܒܢ ܒܘܬ ܝܠ ܬܪܟܕܬܐ ܒܘܬ ܝܠ ܬܪܟܕܬܐ ܝܢܚܐ ܟܬܠܡܒܘ ܐܝܪܡ ܟܝܡܕܩ ܝܬܚܘܒܫܬ ܝܠܘܥܬ ܝܢܚܐ ܟܬܠܡܒܘ ܐܝܪܡ ܟܝܡܕܩ ܝܬܚܘܒܫܬ ܝܠܘܥܬ ܝܢܨܦ ܟܪܡܐܡܒܘ ܐܝܪܡ ܟܝܡܕܩ ܝܬܘܥܒ ܝܠܘܥܬ ܝܢܨܦ ܟܪܡܐܡܒܘ ܐܝܪܡ ܟܝܡܕܩ ܝܬܘܥܒ ܝܠܘܥܬ ܬܝܒܘ ܢܝܐܝ̈ ܓܣ ܝܒܘ̈ ܚ ܬܝܒܘ ܢܝܐܝ̈ ܓܣ ܝܒܘ̈ ܚ ܟܝܢܕܩܘܦ ܢܘܗܠܟܕ ܠܛܡ ܟܪܡܐܡ ܝܢܫܠ ܥܒܢ ܟܝܢܕܩܘܦ ܢܘܗܠܟܕ ܠܛܡ ܟܪܡܐܡ ܝܢܫܠ ܥܒܢ ܐܬܘܩܝܕܙܒ ܐܬܘܩܝܕܙܒ ܗ̇ ܝܒܘ̈ ܚ ܬܝܣܚܕ ܟܝܐ ܗ̇ ܝܒܘ̈ ܚ ܬܝܣܚܕ ܟܝܐ ܝܢܝܦܠܠܬ ܕܟ ܟܬܚܒ̈ ܫܬ ܝܬܘ̈ ܦܣ ܢܠܠ̈ ܡܢ ܝܢܝܦܠܠܬ ܕܟ ܟܬܚܒ̈ ܫܬ ܝܬܘ̈ ܦܣ ܢܠܠ̈ ܡܢ ܟܝܢܕ̈ ܩܘܦܒ ܬܝܒܨܕ ܠܛܡ ܟܕܝܐ ܝܢܪܕܥܬ ܟܝܢܕ̈ ܩܘܦ ܟܝܢܕ̈ ܩܘܦܒ ܬܝܒܨܕ ܠܛܡ ܟܕܝܐ ܝܢܪܕܥܬ ܟܝܢܕ̈ ܩܘܦ ܝܢܬܥܒܬ ܠܐܘ ܝܪܡ ܬܝܛܚ ܝܢܬܥܒܬ ܠܐܘ ܝܪܡ ܬܝܛܚ
87
ܐܚܐܬ ܬܝܢܪ ܟܣܘܡܢܒܘ ܟܢܩܪܘܦܠ ܝܫ ܦܢ ܬ݀ ܝܟܣ ܐܚܐܬ ܬܝܢܪ ܟܣܘܡܢܒܘ ܟܢܩܪܘܦܠ ܝܫܦܢ ܬ݀ ܝܟܣ ܝܢܪܕܥܢ ܘܗ ܟܝܕܘ ܟܚܒܫܬܘ ܝܫܦܢ ܝܢܪܕܥܢ ܘܗ ܟܝܕܘ ܟܚܒܫܬܘ ܝܫܦܢ ܐܡܗܡ ܠܐܘ ܥܡܫ ܐܡܗܡ ܠܐܘ ܥܡܫ ܠܛܡ ܟܕܒܥܠ ܝܗܘܝܥܒ ܐܕܝܒܐ ܐܒܪܥ ܟܝܐ ܬܝܥܛܬܐ ܠܛܡ ܟܕܒܥܠ ܝܗܘܝܥܒ ܐܕܝܒܐ ܐܒܪܥ ܟܝܐ ܬܝܥܛܬܐ ܐܗܐܠ ܐܚܒܘܫ ܐܐܝ ܟܠܘ ܬܝܥܛ ܠܐ ܟܝܢܕ̈ ܩܘܦܕ ܐܗܐܠ ܐܚܒܘܫ ܐܐܝ ܟܠܘ ܬܝܥܛ ܠܐ ܟܝܢܕ̈ ܩܘܦܕ ܬܝܛܚܕ ܬܪܟܕܬܐ ܬܝܛܚܕ ܬܪܟܕܬܐ ܢܝܗܠܟ ܘܚܒܫ ܐܡܡ̈ ܥ ܢܘܟܠܟ ܐܝܪܡܠ ܘܚܒܫ ܢܝܗܠܟ ܘܚܒܫ ܐܡܡ̈ ܥ ܢܘܟܠܟ ܐܝܪܡܠ ܘܚܒܫ ܬܝܐܪܝܪܫܕ ܗܬܘܒܝܛ ܢܝܠܥ ܬ݀ ܢܫܥܕ ܠܛܡ ܐܬܘ̈ ܡܐ ܬܝܐܪܝܪܫܕ ܗܬܘܒܝܛ ܢܝܠܥ ܬ݀ ܢܫܥܕ ܠܛܡ ܐܬܘ̈ ܡܐ ܡܠܥܠ ܘܗ ܐܝܪܡ ܡܠܥܠ ܘܗ ܐܝܪܡ ܠܥܠܕ ܡܠܫܪܘܐܒ ܠܥܠܕ ܡܠܫܪܘܐܒ ܡܠܥ ܢܡܘ ܐܒܠܐ ܐܚܒܘܫ ܐܚܒܘܫ ܢܪܡ ܟܠ ܐܚܒܘܫ ܢܪܡ ܟܠ ܐܚܒܘܫ ܪܘܩ ܪܘܩ ܪܘܩ Eqbo ܐܚܪܝ ܘܢܗܕ ܐܒܩܥ ܝܢܬܪܩ ܐܬܠܘܬܒ Qawmo I Mother of God Qawmo I Mother of God ܐܗܐܠ ܬܕܠܝܕ ܐܝܠܠܕ ܐܝܡܕܩ ܐܡܘܩ ܒܘܬ ܐܗܐܠ ܬܕܠܝܕ ܐܝܠܠܕ ܐܝܡܕܩ ܐܡܘܩ Prayer after M’irono ܐܢܪܝܥܡ ܪܬܒܕ ܐܬܘܠܨ Eqbo ܐܚܪܝ ܘܢܗ ܐܒܩܥ ܝܢܬܪܩ ܐܬܠܘܬܒ
Sedro Mother of God ܐܗܐܠ ܬܕܠܝܕ ܐܪܕܣ Qolo Qolo ܐܝܩܘܩ ܩܒ ܐܝܩܘܩ ܩܒ ܠܐܩ ܕܝܘܕ ܬܝܒ ܢܡ ܐܬܝܠܛ ܐܕܚ ܕܝܘܕ ܬܝܒ ܢܡ ܐܬܝܠܛ ܐܕܚ ܕܝܘܕ ܬܪܒ ܘܐ ܟܝܪܩܐ ܢܘܡ ܕܝܘܕ ܬܪܒ ܘܐ ܟܝܪܩܐ ܢܘܡ ܐܬܠܘܬܒ ܐܗܐܠ ݀ܬܕܠܝ ܐܚܒܘܫ ܐܬܠܘܬܒ ܐܗܐܠ ݀ܬܕܠܝ ܐܚܒܘܫ ܣܘܣܦܐܕ ܐܥܪܐ ܗ̇ ܠܟ ܡܠܥ ܢܡ ܣܘܣܦܐܕ ܐܥܪܐ ܗ̇ ܠܟ ܡܠܥ ܢܡ Supplication of Mor Ya’qub Supplication of Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܐܬܟܪܒܡ ܘܐ ܢܡܥ ܝܟܬܘܠܨ ܐܬܟܪܒܡ ܘܐ ܢܡܥ ܝܟܬܘܠܨ ܝܥܒܘ ܝܣܝܦܐ ܐܡܚܪ̈ ܬ݀ ܝܠܡ ܝܥܒܘ ܝܣܝܦܐ ܐܡܚܪ̈ ܬ݀ ܝܠܡ ܐܫܕ̈ ܘܩܕ ܐܬܠܘܬܒ ܐܫܕ̈ ܘܩܕ ܐܬܠܘܬܒ ܐܫ̈ ܢܕ ܐܬܟܝܪܒ ܐܫ̈ ܢܕ ܐܬܟܝܪܒ ܐܡܐ ܬܘܗܕ ܐܢܟ̈ ܣܡ ܬܪܒ ܐܡܐ ܬܘܗܕ ܐܢܟ̈ ܣܡ ܬܪܒ ܡܝܪܡܠ ܐܒܓܕ ܐܒܠܐ ܐܚܒܘܫ ܡܝܪܡܠ ܐܒܓܕ ܐܒܠܐ ܐܚܒܘܫ
88
ܟܬܢܥܛܕ ܝܗ̇ ܕ ܗ̇ ܬܘ̈ ܠܨܒ ܟܬܢܥܛܕ ܝܗ̇ ܕ ܗ̇ ܬܘ̈ ܠܨܒ ܢܢܡ ܪܒܥܐ ܐܗܐܠ ܪܒ ܢܢܡ ܪܒܥܐ ܐܗܐܠ ܪܒ Qawmo II the Saints Qawmo II the Saints ܐܫܝܕ̈ ܩܕ ܐܝܠܠܕ ܢܝܪܬܕ ܐܡܘܩ ܒܘܬ ܐܫܝܕ̈ ܩܕ ܐܝܠܠܕ ܢܝܪܬܕ ܐܡܘܩ Eqbo Eqbo ܐܩܒܥ ܐܩܒܥ ܟܝܪܒ ܆ܐܟܝܪ̈ܒ ܐܕ̈ ܗܣܠ ܢܘܢܐ ܠܝܚܕ ܠܐܝܚ ܘܗ ܟܝܪܒ ܟܝܪܒ ܆ܐܟܝܪ̈ܒ ܐܕ̈ ܗܣܠ ܢܘܢܐ ܠܝܚܕ ܠܐܝܚ ܘܗ ܟܝܪܒ ܆ܢܝܢܦܥܒܪ̈ܐܒ ܢܘܢܐ ܪܩܝܘ ܢܘܗܝܢܪ̈ܟܘܕ ܒܪܘܐܕ ܘܗ ܆ܢܝܢܦܥܒܪ̈ܐܒ ܢܘܢܐ ܪܩܝܘ ܢܘܗܝܢܪ̈ܟܘܕ ܒܪܘܐܕ ܘܗ ܢܘܗܝܢܝܥܪ̈ܒ ܗܒܘܚܕ ܐܐܘܠܡ ܝܡܪܐܕ ܘܗ ܟܝܪܒ ܢܘܗܝܢܝܥܪ̈ܒ ܗܒܘܚܕ ܐܐܘܠܡ ܝܡܪܐܕ ܘܗ ܟܝܪܒ Sedro The Saints ܐܫܝܕ̈ ܩܕ ܐܪܕܣ Qolo Qolo ܐܝܩܘܩܕ ܠܐܩ ܐܝܩܘܩܕ ܠܐܩ ܐܥܘܒܡ ܫܝܪ ܐܫܘܡ ܪܝܟܕ ܐܥܘܒܡ ܫܝܪ ܐܫܘܡ ܪܝܟܕ ܐܬܩܝܬܥܕ ܐܫܝܪ ܐܫܘܡ ܐܬܩܝܬܥܕ ܐܫܝܪ ܐܫܘܡ ܐܬܫܘܩ ܙܘܪܟ ܢܢܚܘܝ )ܐܚܒܘܫ( ܐܬܫܘܩ ܙܘܪܟ ܢܢܚܘܝ ܐܚܒܘܫ ܐܪ̈ܝܪܫ ܐܥ̈ ܒܛ ܐܬܠܬ )ܡܠܥ ܢܡ( ܐܪ̈ܝܪܫ ܐܥ̈ ܒܛ ܐܬܠܬ ܡܠܥ ܢܡ Supplication Mor Ephrem Supplication Mor Ephrem ܡܝܪܦܐ ܝܪܡܕ ܐܬܘܥܒ ܡܝܪܦܐ ܝܪܡܕ ܐܬܘܥܒ ܢܘܗܬܘܠܨܒ ܢܝܠܥ ܡܚܪܬܐ ܢܪܡ ܢܘܗܬܘܠܨܒ ܢܝܠܥ ܡܚܪܬܐ ܢܪܡ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ ܟܘܠܠܡ ܐܚܘܪܒܕ ܐܝ̈ ܒܢ ܟܘܠܠܡ ܐܚܘܪܒܕ ܐܝ̈ ܒܢ ܐܕ̈ ܗܣܘ ܐܚܝ̈ ܠܫ ܐܝ̈ ܒܢܠ ܐܕ̈ ܗܣܘ ܐܚܝ̈ ܠܫ ܐܝ̈ ܒܢܠ ܐܫܝܕ̈ ܩ ܢܡܥ ܘܣܝܦܐ ܐܫܝܕ̈ ܩ ܢܡܥ ܘܣܝܦܐ ܢܘܟܠܝܚܕ ܠܐܝܚܠ ܐܚܒܘܫ ܢܘܟܠܝܚܕ ܠܐܝܚܠ ܐܚܒܘܫ ܢܘܗܬܘܠܨܒ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܘܗܬܘܠܨܒ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ Qawmo III Repentance (Qawmo III Repentance) ܐܬܘܒܝܬܕ ܐܬܠܬܕ ܐܡܘܩ ܒܘܬ )ܐܬܘܒܝܬܕ ܐܬܠܬܕ ܐܡܘܩ( Eqbo Eqbo ܐܒܩܥ ܐܒܩܥ ܐܢ̈ ܐܟ ܬܢܝܒ ܬܝܘܗܕ ܝܠܝܘ ܐܢ̈ ܐܟ ܬܢܝܒ ܬܝܘܗܕ ܝܠܝܘ Sedro Repentance ܐܬܘܒܝܬܕ ܐܪܕܣ Qolo Qolo ܐܝܩܘܩܕ ܠܐܩ ܐܝܩܘܩܕ ܠܐܩ ܐܝܠܠܒ ܗ̄ ܟܝܕ̈ ܒܥ ܐܝܪܡ ܟܠ ܢܘܕܘܢ ܐܡܓܬܦ ܐܝܠܠܒ ܗ̄ ܟܝܕ̈ ܒܥ ܐܝܪܡ ܟܠ ܢܘܕܘܢ ܐܡܓܬܦ ܗܠ ܐܕܘܢܘ ܡܘܩܢ ܗܠ ܐܕܘܢܘ ܡܘܩܢ ܟܬܪܟܬܐ ܠܐܕ ܐܝܠܠ ܬܝܠ ܟܬܪܟܬܐ ܠܐܕ ܐܝܠܠ ܬܝܠ ܕܝܘܕ ܡܩ ܐܝܠܠܕ ܗܓܠܦܒ ܐܚܒܘܫ ܕܝܘܕ ܡܩ ܐܝܠܠܕ ܗܓܠܦܒ ܐܚܒܘܫ
89
ܐܟܠܡ ܕܝܘܕ ܝܠ ܪܡܐ ܡܠܥ ܢܡ ܐܟܠܡ ܕܝܘܕ ܝܠ ܪܡܐ ܡܠܥ ܢܡ Supplication Mor Balay Supplication Mor Balay ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܐܝ̈ ܛܚܠ ܢܐܚ ܐܝ̈ ܛܚܠ ܢܐܚ ܢܠ ܩܘܒܫܘ ܢܠ ܩܘܒܫܘ ܐܢܢܚ ܟܥܪܬܒ ܐܢܢܚ ܟܥܪܬܒ ܐܡܚܪ̈ ܥܪܬ ܟܥܪܬ ܐܡܚܪ̈ ܥܪܬ ܟܥܪܬ ܐܝܡܫܒܕ ܢܘܒܐ ܐܝܡܫܒܕ ܢܘܒܐ ܪܡܐܕ ܘܗܠ ܐܚܒܘܫ ܪܡܐܕ ܘܗܠ ܐܚܒܘܫ ܐܝ̈ ܠܥܕ ܐܪܡ ܐܝ̈ ܠܥܕ ܐܪܡ ܢܬܫܡܫܬ ܠܒܩ ܢܬܫܡܫܬ ܠܒܩ
ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܐܗܐܠ ܟܠ ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܀ܢܝ̈ ܢܒܙ ܓ ܐܗܐܠ ܟܠ ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܀ܐܗܐܠ ܟܠ ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܐܗܐܠ ܟܠ ܢܝܪܕܥܘ ܢܝܠܥ ܡܚܪ ܐܝܪܡ ܐܢܢܚ ܟܝܡܚܪ̈ܒ ܢܠ ܢܘܚ ܪܟܕܬܢ ܐܬܘ̈ ܠܨܒܘ ܐܢܒܪ̈ܘܩܒ ܀ܟܝܡܚܪ̈ܒ ܢܠ ܢܘܚ ܢܘܢܐ ܪܟܕܬܢ ܐܬܘ̈ ܠܨܒܘ ܐܢܒܪ̈ܘܩܒ :ܐܡܓܬܦ ̈ ̈ …ܢܘܢܐ ܐܝܢܒ ܐܘܗܢܕ ܢܝܝܚ ܕܟ ܢܠ ܘܘܗ ܢܝܦܠܡܕ .ܢܝܗܒܠܐ ܢܘܢܐ ܚܝܢܢ ܐܗܐܠܕ ܐܪܒ ܆ܪܒܥܕ ܐܡܠܥ ܢܗܒ ܐܗܠܠܐ ̈ ̈ ܐܩܝܕܙ ܡܥܘ ܐܢܐܟ ܡܥ ܐܝܡܫܕ ܐܬܘܟܠܡ ܝܗܒ ܀ܪܒܥ ܠܐܕ ܐܡܠܥܒ Sedro The Common ܐܝܢܘܓ ܐܪܕܣ Magnificat Magnificat ̈ ܐܒܪ̈ܘܡ ܫܕܘܩܕ ܐܬܒܘ ܐܒܪܘܡܘ ݀ ݀ ܝܚܘܪ ܬ݀ ܝܕܚܘ ܐܝܪܡܠ ܝܫܦܢ ܐܒܪܘܡ ܡܝܪܡ ݀ܬܪܡܐ ܝܚܘܪ ܬܝܕܚܘ ܐܝܪܡܠ ܝܫܦܢ ܐܒܪܘܡ ܡܝܪܡ ܬܪܡܐ ̇ ܪܝܓ ܐܗ ܗܬܡܐܕ ܗ̇ ܟܟܘܡܒ ܪܚܕ ܝܢܝܚܡ ܐܗܠܐܒ ܪܝܓ ܐܗ ܗܬܡܐܕ ܗܟܟܘܡܒ ܪܚܕ ܝܢܝܚܡ ܐܗܠܐܒ ̈ ܀ܢܝܗܠܟ ܐܬܒܪ̈ܫ ܝܠ ܢܠ̈ ܬܢ ܐܒܘܛ ܐܫܗ ܢܡ ܀ܢܝܗܠܟ ܐܬܒܪ̈ܫ ܝܠ ܢܠܬܢ ܐܒܘܛ ܐܫܗ ܢܡ ܗܡܫ ܫܝܕܩܘ ܢܬܠܝܚܕ ܘܗ ܐܬܒܪ̈ܘܪ ܝܬܘܠ ܕܒܥܕ ܗܡܫ ܫܝܕܩܘ ܢܬܠܝܚܕ ܘܗ ܐܬܒܪ̈ܘܪ ܝܬܘܠ ܕܒܥܕ ܀ܗܠ ܢܝܠܚܕܕ ܢܝܠܝܐ ܠܥ ܐܬܒܪ̈ܫܘ ܐܪ̈ܕܠ ܗܢܢܚܘ ܀ܗܠ ܢܝܠܚܕܕ ܢܝܠܝܐ ܠܥ ܐܬܒܪ̈ܫܘ ܐܪ̈ܕܠ ܗܢܢܚܘ ܐܬܝܥܪܬܒ ܝܪ̈ܝܬܚ ܪܕܒܘ ܗܥܪܕܒ ܐܬܘܟܙ ܕܒܥ ܐܬܝܥܪܬܒ ܝܪ̈ܝܬܚ ܪܕܒܘ ܗܥܪܕܒ ܐܬܘܟܙ ܕܒܥ ̈ ܡܝܪܐܘ ܐܬܘܣܪ̈ܘܟ ܢܡ ܐܦܝ̈ ܩܬܠ ܦܚܣ ܢܘܗܒܠܕ ܡܝܪܐܘ ܐܬܘܣܪ̈ܘܟ ܢܡ ܐܦܝܩܬܠ ܦܚܣ ܢܘܗܒܠܕ ̈ ܀ܐܟܝ̈ ܟܡܠ ܀ܐܟܝܟܡܠ ̈ ̈ ܬܝܐܩܝܦܣ ܐܪܫ ܐܪ̈ܝܬܥܠܘ ܐܬܒ̈ ܛ ܥܒܣ ܐܢ̈ ܦܟܠ ܬܝܐܩܝܦܣ ܐܪܫ ܐܪ̈ܝܬܥܠܘ ܐܬܒܛ ܥܒܣ ܐܢܦܟܠ ܠܠܡܕ ܟܝܐ ܗܢܢܚ ܪܟܬܐܘ ܗܕܒܥ ܠܝܐܪܣܝܠܐ ܪܕܥܘ ܠܠܡܕ ܟܝܐ ܗܢܢܚ ܪܟܬܐܘ ܗܕܒܥ ܠܝܐܪܣܝܠܐ ܪܕܥܘ ܀ܡܠܥܠ ܐܡܕܥ ܗܥܪܙ ܡܥܘ ܡܗܪܒܐ ܡܥܘ ܢܝ̈ ܗܒܐ ܡܥ ܀ܡܠܥܠ ܐܡܕܥ ܗܥܪܙ ܡܥܘ ܡܗܪܒܐ ܡܥܘ ܢܝ̈ ܗܒܐ ܡܥ Sedro The Common ܐܝܢܘܓ ܐܪܕܣ Maorbe Maorbe ܐܒܪܘܡ ܪܬܒ
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Psalm Amin̈ mo Tob Psalm Amin Mo Tob ܢܝܠܗ ܐܬܒ ܢܝܪܡܐ ܐܘܗܢ ܐܗܐܠ ܬܕܠܝܠ ܪܝܦܫ ܐܡܘ ܒܛ ܐܡ ܢܝܡܐ ܬܕܠܝܠ ܪܝܦܫ ܐܡܘ ܒܛ ܐܡ ܢܝܡܐ :ܢܝܡܐ :ܐܢܝܢܥ ܀ܐܢܪ̈ܕܘܥ ܗ̇ ܬܘܠܨܒ ܢܠܘ ܗ̇ ܢܪܟܘܕ ܀ܐܢܪ̈ܕܘܥ ܗ̇ ܬܘܠܨܒ ܢܠܘ ܗ̇ ܢܪܟܘܕ ܐܘܗܢ ܐܗܐܠ ܐܝ̈ ܒܢ ܐܢܩܕ ܠܥܘ ܐܫܝܪ ܠܥ ܬܚܢܕ ܐܚܫܡ ܟܝܐ ܢܠܘ ܐܢܪܟܘܕ ܐܘܗܢ ܐܢܐܟ̈ ܠ ܐܕܚܟܐ ܢܝܪܡܥܕ ܐܡ ܐܚ̈ ܠܐ ܟܝܐ .ܢܠ ܐܘܗܬ ܐܪܘܫ ܢܘܗܬܘܠܨ ܐܕ̈ ܗܣܘ ܐܚܝ̈ ܠܫܘ ܀ܐܢܪ̈ܕܘܥ ܢܘܗܬܘܠܨܒ ܠܐܡܘ ܐܢܢܚ ܢܘܝܗܨܕ ܐܪܘܛ ܠܥ ܬܚܢܕ ܢܘܡܪܚܕ ܠܐܐܛ ܐܝ̈ ܒܢ ܐܢܩܕ ܠܥܘ ܐܫܝܪ ܠܥ ܬܚܢܕ ܐܚܫܡ ܟܝܐ ܀܀܀ ܢܝܪܕܥܘ ܢܝܠܥܡܚܪ ܟܢܝܕ ܡܘܝܒ ܐܡܚܪ̈ ܀ܢܠ ܐܘܗܬ ܐܪܘܫ ܢܘܗܬܘܠܨ ܐܕ̈ ܗܣܘ ܐܚܝ̈ ܠܫܘ ܡܠܥ ܢܡ ܐܫܝܕܩ ܐܚܘܪܠܘ ܐܪܒܠܘ ܐܒܠܐ ܐܚܒܘܫ ܢܐܡܠܠ ܆ܗܢܝܬܘܟܕ ܐܪܘܨܪܒ ܠܥ ܬܚܢܕ ܢܘܪܗܐܕ ܗܢܩܕ ܢܝܡܠܥ ܡܠܥܠ ܐܡܕܥܘ ܀ܟܝܡܘܚܪ̈ܕ ܢܘܗܝ̈ ܠܠܛܡܠ ܝܪܡ ܝܢܘܫܐ ܟܝܕ̈ ܗܣ ܗ̇ ܬܘܠܨ ܐܗܐܠ ݀ܬܕܠܝ ܐܬܠܘܬܒ ܢܕܥܠܟܒܘ ܢܒܙܠܟܒ ܐܢܢܚ ܢܘܝܗܨܕ ܐܪܘܛ ܠܥ ܬܚܢܕ ܢܘܡܪܚܕ ܠܐܐܛ ܟܝܐ ܐܪܘܫ ܟܒܝܠܨ ܐܚܝܫܡ ܥܘܫܝܢܪܡ .ܢܠ ܐܘܗܬ ܐܪܘܫ ܀ܢܝܪܕܥܘ ܢܝܠܥܡܚܪ ܟܢܝܕ ܡܘܝܒ ܐܡܚܪ̈ ܠܐܡܘ ܐܬܡܘ̈ ܝ ܢܘܗܠܟܒ .ܪܬܬܣܢ ܗܢܡ ܘܓܠܘ ܢܠ ܐܘܗܢ ܐܡܕܥ ܐܝ̈ ܚܘ ܐܬܟܪܘܒ ܐܝܪܡ ܕܩܦ ܢܡܬܕ ܠܛܡ ܐܚܘܪܠܘ ܐܪܒܠܘ ܐܒܠܐ ܚܒܫܢܘ ܕܘܓܣܢܘ ܐܕܘܢ ܢܝܝ̈ ܚܕ ܐܝ̈ ܛܚ ܢܡ ܝܗ̱ ܘܡܚܪ̈ ܠܐܟ ܠܐܕ ܘܗ ܟܝܪܒ ܆ܡܠܥܠ ܢܝܢܕ̈ ܥܠܟܒ ܐܫܝܕܩ ܀ܗܠ ܢܝܪܩܕ ܬܪܐܢܕ ܢܘܫܐ ܐܢܗ ܐܢܕܥܒ ܐܚܒܘܫ ܟܠ ܪܡܙܢܕ ܢܬܝܘܫܐܕ ܝܪܡ ܕܒܥ ܐܫܝܕܩ ܐܚܘܪܠܘ ܐܪܒܠܘ ܐܒܠܐ ܐܚܒܘܫ ܀܀܀ ܢܝܠܥܡܚܪ ܐܝܪܡ ܟܬܘܟܠܡ ܀ܐܬܢܡܝܗܡ ܐܬܕܥܕ ܗ̇ ܝܕ̈ ܠܝܠ ܐܒܛ ܐܢܪܟܘܕ ܐܝܡܫ ܢܡ ܐܝܪܡܠ ܘܚܒܫ ܐܢܪ̈ܚ̱ܐ ܐܪ̈ܘܡܙܡ ܒܘܬ ܢܡ ܢܘܡܘܩܢܘ ܢܝܡܠܥ ܡܠܥܠ ܐܡܕܥܘ ܡܠܥ ܢܡ ܐܪܗܣܘ ܐܫܡܫ ܝܗܘܚܒܫ ܐܡܘܪ̈ܡܒ ܝܗܘܚܒܫ ܀ܟܬܘܒܪ ܐܚܢܕܕ ܐܡܘܝܒ ܟܢܝܡܝ ܝܗܘܚܒܫ ܐܪܗܘܢܘ ܐܒܟܘ̈ ܟ ܠܟ ܝܗܘܚܒܫ ܗ̇ ܬܘܠܨ ܐܗܐܠ ݀ܬܕܠܝ ܐܬܠܘܬܒ ܢܕܥܠܟܒܘ ܢܒܙܠܟܒ ܢܘܚܒܫܢ ܐܝܡܫ ܢܡ ܠܥܠܕ ܐܝ̈ ܡܘ ܐܝ̈ ܡܫܝ̈ ܡܫ ܀ܢܠ ܐܘܗܬ ܐܪܘܫ ܐܝܪܡܕ ܗܡܫܠ ܆ܢܢܡ ܐܫܝܒܠ ܝܗܝܠܛܒ ܟܝܫܝܕ̈ ܩܕ ܢܘܗܬܘ̈ ܠܨܒ ܐܡܘ̈ ܗܬ ܢܘܗ̈ ܠܟܘ ܐܢܝ̈ ܢܬ ܐܥܪܐ ܢܡ ܐܝܪܡܠ ܘܚܒܫ ܀ܢܠ ܠܐܨ ܐܚ̈ ܦ ܥܫ ܠܟܕ ܐܕܒܥ ܠܐܥܠܥܘ ܐܚܘܪ̈ܘ ܐܕܝܠܓܘ ܐܓܠܬܘ ܐܕܪܒܘ ܐܪܘܢ ܘܓܠܘ ܢܠ ܐܘܗܢ ܐܪܘܫ ܟܒܝܠܨ ܐܚܝܫܡ ܥܘܫܝܢܪܡ ܗܬܠܡܕ ܀ܪܬܬܣܢ ܗܢܡ ܐܢܝ̈ ܕ ܢܘܗܠܟܘ ܐܢܒܪ̈ܘܪ ܐܬܘ̈ ܡܐ ܢܘܗܠܟܘ ܐܥܪܐܕ ܐܟ̈ ܠܡ ܐܕ̈ ܝܢܥܠ ܟܒܝܠܨܒ ܪܛܢ ܐܝ̈ ܚܠ ܐܗܐܠ ܐܬܠܡ ܥܘܫܝ ܢܘܚܒܫܢ ܐܡܝ̈ ܠܥܘ ܐܒ̈ ܣܘ ܐܬܠ̈ ܘܬܒܘ ܐܕ̈ ܘܕܓ .ܐܥܪܐܕ ܀ܟܝܡܚܪ̈ܒ ܐܣܚ ܐܝܪܡܕ ܗܡܫܠ ܐܒܠܐ ܚܒܫܢܘ ܕܘܓܣܢܘ ܐܕܘܢ ܢܝܝ̈ ܚܕ ܐܬܡܘ̈ ܝ ܢܘܗܠܟܒ ܐܬܕܥܒ ܗܬܚܘܒܫܬ ܐܬܕܚ ܐܬܚܘܒܫܬ ܐܝܪܡܠ ܘܚܒܫ ܀ܢܝܢܕ̈ ܥܠܟܒ ܐܫܝܕܩ ܚܘܪܘ ܐܪܒܠܘ ܢܘܙܘܪܢ ܢܘܝܗܨ ܝ̈ ܢܒܘ ܗܝܘܪܒܒ ܠܝܐܪܣܝܐ ܐܕܚܢ ܐܩܝܕ̈ ܙܕ ܡܝܩܐ ܬܝܬܐܕ ܐܡ ܐܒܪ ܟܡܘܝܒ ܐܡܚܪ̈ ܝܓܣ ܢܗܐܠ ܢܘܗܟܠܡܒ ܀ܟܢܝܡܝ ܢܡ ܢܠ ܠܥ ܝܗܝܢܘܚܒܫܢܘ ܐܪܩܝܐܒ ܐܩܝܕ̈ ܙ ܢܘܢܫܥܬܢ ܬܪܐܢܕ ܢܘܫܐ ܐܢܗ ܐܢܕܥܒ ܐܚܒܘܫ ܟܠ ܪܡܙܢܕ ܢܬܝܘܫܐܕ ܐܦܝܣ ܢܘܗܬܪ̈ܓܓܒ ܐܗܠܠܐ ܢܘܡܪܡܪܢܘ ܢܘܗܬܣܪ̈ܥ ܀ܟܬܘܟܠܡ ̈ ̈ ܢܘܗܝܕܝܐܒ ܝܗܘܡܘܦ ܢܝܪ̈ܬܕ ܢܬܘܡܕ ܐܪܡ ܢܪܡ̈ ܐܝܪܡ ܆ܢܝܠܥ ܟܬܘܒܝܛ ܐܘܗܬ ܢܘܗܠܟܕ ܐܚܒܘܫܘ ܒܝܬܟܕ ܐܢܝܕ ܢܘܗܠ ܕܒܥܡܠ ܀ܢܝܕ̈ ܝܢܥܕܘ ܢܬܫܦܢ ܠܥ ܐܡܚܪ̈ ܕܒܥ ܢܝܝ̈ ܚܕܘ ܝܗܘܚܒܫ ܗܫܕܘܩܒ ܐܝܪܡܠ ܘܚܒܫ ܝܗܘܩܝܕ̈ ܙ ܀ܢܝܠܥܡܚܪ ܐܝܪܡ ܗܢܫܘܥܕ ܐܥܝܩܪܒ ܘܚܒܫ ܘܚܒܫ ܘܡܘܩܘ ܐܟܡܕ̈ ܘܪܝܥܬܬܐ :ܬܦ ܐܢ̈ ܡܒ ܝܗܘܚܒܫ ܐܥܝ̈ ܒܪ̈ܒܘ ܐܓ̈ ܠܦܒ ܝܗܘܚܒܫ ܀ܐܡܘܪ̈ܡܒ ܝܗܘܚܒܫ ܐܝܡܫ ܢܡ ܐܝܪܡܠ ܠܐܩܒ ܝܗܘܚܒܫ ܐܥܡܫ ܝ̈ ܠܨ ܨܒ ܝܗܘܚܒܫ ܐܬܝ̈ ܠܚ ܢܘܗܠܟ ܝܗܘܚܒܫ ܝܗܘܟ̈ ܠܐܡ ܢܘܗܠܟ ܝܗܘܚܒܫ ܀ܗܬܘܠܝ̈ ܚ
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ܡܠܥܠ ܘܗ ܐܝܪܡܠ ܝܚܒܫܬ ܐܡܫܢ ܠܟܘ ܐܬܥܩܒܘ ܐܒܟܘ̈ ܟ ܠܟ ܝܗܘܚܒܫ ܐܪܗܣܘ ܐܫܡܫ ܝܗܘܚܒܫ ܝܪܡܟܪܒ ܢܡ ܠܥܠܕ ܐܝ̈ ܡܘ ܐܝ̈ ܡܫ ܝ̈ ܡܫ ܝܗܘܚܒܫ ܐܪܗܘܢܘ ܒܘܬ ܦܩܡ ܀ܐܝܪܡܕ ܗܡܫܠ ܢܘܚܒܫܢ ܐܝܡܫ ܢܠܘ ܐܢܪܟܘܕ ܐܘܗܢ ܐܢܐܟ̈ ܠ ܐܕܚܟܐ ܢܝܪܡܥܕ ܐܡ ܐܚ̈ ܠܐ ܡܝܩܐܘ ܘܝܪܒܬܐܘ ܕܩܦ ܘܗܘ ܘܘܗܘ ܪܡܐ ܘܗܕ ܠܛܡ ܀ܐܢܪ̈ܕܘܥ ܢܘܗܬܘܠܨܒ ܀ܪܒܥ ܠܐܘ ܒܗܝ ܐܣܘܡܢ ܢܝܡܠܥ ܡܠܥܠ ܢܘܢܐ ܢܐܡܠܠ ܆ܗܢܝܬܘܟܕ ܐܪܘܨܪܒ ܠܥ ܬܚܢܕ ܢܘܪܗܐܕ ܗܢܩܕ ܐܡܘ̈ ܗܬ ܢܘܗ̈ ܠܟܘ ܐܢܝ̈ ܢܬ ܐܥܪܐ ܢܡ ܐܝܪܡܠ ܘܚܒܫ ܆ܟܝܡܘܚܪ̈ܕ ܢܘܗܝ̈ ܠܠܛܡܠ ܝܪܡ ܝܢܘܫܐ ܟܝܕ̈ ܗܣ ܐܕܒܥ ܠܐܥܠܥܘ ܐܚܘܪ̈ܘ ܐܕ ܝܠܓܘ ܐܓܠܬܘ ܐܕܪܒܘ ܐܪܘܢ ܐܡܕܥ ܐܝ̈ ܚܘ ܐܬܟܪܘܒ ܐܝܪܡ ܕܩܦ ܢܡܬܕ ܠܛܡ ܀ܗܬܠܡܕ ܐܝ̈ ܛܚ ܢܡ ܝܗ̱ ܘܡܚܪ̈ ܠܐܟ ܠܐܕ ܘܗ ܟܝܪܒ ܆ܡܠܥܠ ܆ܐܙܪ̈ܐ ܢܘܗܠܟܘ ܐܪ̈ܐܦܕ ܐܢ̈ ܠܝܐ ܐܬܡܪ̈ ܢܘܗܠܟܘ ܐܪ̈ܘܛ ܀ܗܠ ܢܝܪܩܕ ܀ܐܬܚܪܦܘ ܐܪ̈ܝܛܘ ܐܫܚܪ̈ ܆ܐܪ̈ܝܥܒ ܗ̇ ܠܟܘ ܐܬܘܝܚ ܆ܐܬܢܡܝܗܡ ܐܬܕܥܕ ܗ̇ ܝܕ̈ ܠܝܠ ܐܒܛ ܐܢܪܟܘܕ ܝܪܡ ܕܒܥ ܐܢܝ̈ ܕ ܢܘܗܠܟܘ ܐܢܒܪ̈ܘܪ ܐܬܘ̈ ܡܐ ܢܘܗܠܟܘ ܐܥܪܐܕ ܐܟ̈ ܠܡ ܀ܟܬܘܒܪ ܐܚܢܕܕ ܐܡܘܝܒ ܟܢܝܡܝ ܢܡ ܢܘܡܘܩܢܘ ܢܘܚܒܫܢ ܐܡܝ̈ ܠܥܘ ܐܒ̈ ܣܘ ܐܬܠ̈ ܘܬܒܘ ܐܕ̈ ܘܕܓ .ܐܥܪܐܕ ܆ܢܢܡ ܐܫܝܒܠ ܝܗܝܠܛܒ ܟܝܫܝ ܕ̈ ܩܕ ܢܘܗܬܘ̈ ܠܨܒ ܀ܐܝܪܡܕ ܗܡܫܠ ܐܝ̈ ܚܠ ܐܗܐܠ ܐܬܠܡ ܥܘܫܝ ܆ܢܠ ܠܐܨ ܐܚ̈ ܦ ܥܫ ܠܟܘ ܝܗܘܕܘܚܠܒ ܐܝܪܡܕ ܗܡܫ ܘܗ ܒܪܕ ܠܛܡ ܀ܟܝܡܚܪ̈ܒ ܐܣܚ ܐܕ̈ ܝܢܥܠ ܟܒܝܠܨܒ ܪܛܢ ܐܡ̈ ܡܥܕ ܐܢܪܩ ܡܝܪܡ ܆ܐܝܡܫܒܘ ܐܥܪܐܒ ܗܚܒܘܫܘ ܡܝܩܐ ܬܝܬܐܕ ܐܡ ܐܒܪ ܟܡܘܝܒ ܐܡܚܪ̈ ܝܓܣ ܢܗܐܠ ܠܝܐܪܣܝܐ ܝ̈ ܢܒܠ ܝܗܘ̱ ܩܝܕ̈ ܙ ܢܘܗܠܟܕ ܐܬܚܘܒܫܬܘ ܢܪܡ̈ ܐܝܪܡ ܆ܢܝܠܥ ܟܬܘܒܝܛ ܐܘܗܬ ܆ܟܢܝܡܝ ܢܡ ܢܠ ܀ܗܠ ܒܝܪܩܕ ܐܡܥ ܢܬܫܦܢ ܠܥ ܐܡܚܪ̈ ܕܒܥ ܢܝܝ̈ ܚܕܘ ܢܬܘܡܕ ܐܪܡ ܐܬܕܥܒ ܗܬܚܘܒܫܬ ܐܬܕܚ ܐܬܚܘܒܫܬ ܐܝܪܡܠ ܘܚܒܫ ܀ܢܝܕ̈ ܝܢܥܕܘ ܢܘܙܘܪܢ ܢܘܝܗܨ ܝ̈ ܢܒܘ ܗܝܘܪܒܒ ܠܝܐܪܣܝܐ ܐܕܚܢ ܐܩܝܕ̈ ܙܕ ܢܘܗܠܟ ܝܗܘܚܒܫ ܝܗܘܟ̈ ܠܐܡ ܢܘܗܠܟ ܝܗܘܚܒܫ ܀ܢܘܗܟܠܡܒ ܕܩܦ ܘܗܘ ܘܘܗܘ ܪܡܐ ܘܗܕ ܠܛܡ ܗܬܘܠܝ̈ ܚ ܐܪ̈ܢܟܒܘ ܐܥܝܒܪ̈ܒܘ ܐܓ̈ ܠܦܒ ܗܡܫܠ ܢܘܚܒܫܢܘ ܒܗܝ ܐܣܘܡܢ ܢܝܡܠܥ ܡܠܥܠ ܢܘܢܐ ܡܝܩܐܘ ܘܝܪܒܬܐܘ ܒܗܝ̇ ܘ ܐܡ̈ ܡܥܒ ܐܝܪܡ ܐܒܨܕ ܠܛܡ ܗܠ ܢܘܪܡܙܢ ܐܪ̈ܐܦܕ ܐܢ̈ ܠܝܐ ܐܬܡܪ̈ ܢܘܗܠܟܘ ܐܪ̈ܘܛ ܆ܪܒܥ ܠܐܘ ܀ܐܢܩܪܘܦ ܐܢܟ̈ ܣܡܠ ܐܪ̈ܝܛܘ ܐܫܚܪ̈ ܆ܐܪ̈ܝܥܒ ܗ̇ ܠܟܘ ܐܬܘܝܚ ܆ܐܙܪ̈ܐ ܢܘܗܠܟܘ ܠܥ ܝܗܝܢܘܚܒܫܢܘ ܐܪܩܝܐܒ ܐܩܝܕ̈ ܙ ܢܘܢܫܥܬܢ ܐܝܪܡܕ ܗܡܫ ܘܗ ܒܪܕ ܠܛܡ ܆ܐܬܚܪܦܘ ܐܦܝܣ ܢܘܗܬܪ̈ܓܓܒ ܐܗܠܠܐ ܢܘܡܪܡܪܢܘ ܢܘܗܬܣܪ̈ܥ ܐܢܪܩ ܡܝܪܡ ܆ܐܝܡܫܒܘ ܐܥܪܐܒ ܗܚܒܘܫܘ ܝܗܘܕܘܚܠܒ ܀ܢܘܗܝܕ̈ ܝܐܒ ܝܗܘܡܘ̈ ܦ ܢܝܪ̈ܬܕ ̈ ̈ ̈ ̈ ܝܢܒܠ ܝܗܘ̱ ܩܝܕܙ ܢܘܗܠܟܕ ܐܬܚܘܒܫܬܘ ܐܡܡܥܕ ܢܡ ܐܬܘܢܣܟܡܘ̈ ܐܡܡܥ ܢܢܡ ܐܢܥܪܘܦ ܥܒܬܡܠ ܗܡܫܠ ܢܘܚܒܫܢܘ ܗܠ ܒܝܪܩܕ ܐܡܥ ܠܝܐܪܣܝܐ ܢܘܗܝܪ̈ܝܩܝܘ ܐܡܛܘܣܒ ܢܘܗܝ̈ ܟܠܡ ܪܣܐܡܠ ܐܬܘ̈ ܡܐ ܗܠ ܢܘܪܡܙܢ ܐܪ̈ܢܟܒܘ ܐܥܝܒܪ̈ܒܘ ܐܓ̈ ܠܦܒ ܐܝܪܡܕ ܀ܠܐܙܪܦܕ ܐܬܠܫܝ̈ ܫܒ ܐܢܟ̈ ܣܡܠ ܒܗܝ̇ ܘ ܐܡ̈ ܡܥܒ ܐܝܪܡ ܐܒܨܕ ܠܛܡ ܢܘܗܠܟܕ ܐܚܒܘܫܘ ܒܝܬܟܕ ܐܢܝܕ ܢܘܗܠ ܕܒܥܡܠ ܀ܐܢܩܪܘܦ ܝܗܘܚܒܫ ܗܫܕܘܩܒ ܐܝܪܡܠ ܘܚܒ ܫ ܝܗܘܩܝܕ̈ ܙ ̈ ܢܡ ܐܬܘܢܣܟܡܘ̈ ܐܡܡܥ ܢܢܡ ܐܢܥܪܘܦ ܥܒܬܡܠ ܀ܗܢܫܘܥܕ ܐܥܝܩܪܒ ܢܘܗܝܪ̈ܝܩܝܘ ܐܡܛܘܣܒ ܢܘܗܝ̈ ܟܠܡ ܪܣܐܡܠ ܐܬܘ̈ ܡܐ ܐܓܘܣܒ ܝܗܘܚܒܫ ܗܬܘܢܬܠܝܚܒ ܝܗܘܚܒܫ ܀ܠܐܙܪܦܕ ܐܬܠܫܝ̈ ܫܒ ܐܪ̈ܬܝܩܒ ܝܗܘܚܒܫ ܆ܐܢܪܩܕ ܠܐܩܒ ܝܗܘܚܒܫ ܆ܗܬܘܒܪܕ ܐܓܘܣܒ ܝܗܘܚܒܫ ܗܬܘܢܬܠܝܚܒ ܝܗܘܚܒܫ ܀ܐܪ̈ܢܟܒܘ ܐܪ̈ܬܝܩܒ ܝܗܘܚܒܫ ܆ܐܢܪܩܕ ܠܐܩܒ ܝܗܘܚܒܫ ܆ܗܬܘܒܪܕ ܐܢ̈ ܡܒ ܝܗܘܚܒܫ ܐܥܝ̈ ܒܪ̈ܒܘ ܐܓ̈ ܠܦܒ ܝܗܘܚܒܫ ܀ܐܪ̈ܢܟܒܘ ܠܐܩܒ ܝܗܘܚܒܫ ܐܥܡܫ ܝ̈ ܠܨ ܨܒ ܝܗܘܚܒܫ ܐܬܝ̈ ܠܚ ܢܝܗܠܟ ܝܗܝܚܒܫ ܐܡ̈ ܡܥ ܢܘܟܠܟ ܐܝܪܡܠ ܘܚܒܫ ܀ܐܝܪܡܠ ܝܚܒܫܬ ܐܡܫܢ ܠܟܘ ܐܬܥܩܒܘ ܬܝܐܪܝܪܫ ܗܬܘܒܝܛ ܢܝܠܥ ܬ݀ ܢܫܥܕ ܠܛܡ ܐܬܘ̈ ܡܐ ܡܠܥܠ ܘܗ ܐܝܪܡ
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ܢܝܗܠܟ ܝܗܝܚܒܫ ܐܡ̈ ܡܥ ܢܘܟܠܟ ܐܝܪܡܠ ܘܚܒܫ ܬܝܐܪܝܪܫ ܗܬܘܒܝܛ ܢܝܠܥ ܬ݀ ܢܫܥܕ ܠܛܡ ܐܬܘ̈ ܡܐ ܀ܡܠܥܠ ܘܗ ܐܝܪܡ
Doxology Doxology ܐܚܒܘܫ ܐܚܒܘܫ ܆ܐܬܘܝܬܝܠܬܠ ܐܚܒܘܫ ܆ܐܬܘܝܬܝܠܬܠ ܐܚܒܘܫ ܆ܐܬܘܝܬܝܠܬܠ ܐܚܒܘܫ ܆ܐܬܘܝܬܝܠܬܠ ܐܚܒܘܫ ܐܐܝ ܟܠܘ ܐܬܒܚܫܡ ܐܬܘܝܬܝܠܬܠ ܢܢܝܚܒܫܡ ܐܐܝ ܟܠܘ ܐܬܒܚܫܡ ܐܬܘܝܬܝܠܬܠ ܢܢܝܚܒܫܡ ܐܚܒܘܫ ܐܚܒܘܫ Service of One Saint Quqalyon Quqalyon ܢܘܝܠܩܘܩ ܢܘܝܠܩܘܩ ܆ܐܡܘܢܩ ܕܚܕ ܐܬܫܡܫܬ ܠܐܩܕ ܟܝܐ ܐܩܝܕܙ ܠܐܩܕ ܟܝܐ ܐܩܝܕܙ ܐܝܪܡܕ ܗܬܝܒܒ ܢܝܒܝܨܢܕ ܐܝܪܡܕ ܗܬܝܒܒ ܢܝܒܝܨܢܕ ܢܘܒܪܬܢܘ ܒܘܬ ܢܘܥܪܦܢ ܢܘܒܪܬܢܘ ܒܘܬ ܢܘܥܪܦܢ ܐܝܪܡ ܘܗ ܨܝܪܬܕ ܢܘܘܚܢܘ ܐܝܪܡ ܘܗ ܨܝܪܬܕ ܢܘܘܚܢܘ ܐܚܒܘܫ ܐܚܒܘܫ ܢܝܓܘܐ ܝܪܡ ܟܢܪܟܘܕ ܒܘܩܥܝ ܝܪܡ ܟܢܪܟܘܕ
Sedro One Saint ܐܪܕܣ Qolo Qolo ܐܝܩܘܩܕ ܠܐܩ ܠܐܩܘ ܐܗܐܠ ܝܢܪܩ ܢܝܓܘܐ ܝܪܡܕ ܗܠܘܠܚܠ ܐܗܐܠ ܝܢܪܩ ܐܝܢܢܚ ܝܪܡܕ ܗܠܘܠܚܠ ܗܠܘܠܚܠ ܐܡܘܨܪܒ ܝܪܡ ܐܚܝܨܢ ܗܠܘܠܚܠ ܐܡܘܨܪܒ ܝܪܡ ܐܚܝܨܢ ܢܝܓܘܐ ܝܪܡ ܘܐ ܐܒܘܛ ܐܬܕܥ ܐܒܗܝ ܟܠ :ܐܚܒܘܫ ܢܘܥܡܫ ܝܪܡ ܘܐ ܐܒܘܛ ܐܬܕܥ ܐܒܗܝ ܟܠ :ܐܚܒܘܫ ܝܪܡ ...ܐܝ̈ ܒܓ ܐܡܘܪ̈ܗ ܢܡܘ ܐܡܣ̈ ܒ ܢܡ :ܢܡ ܝܪܡ ...ܐܝ̈ ܒܓ ܐܡܘܪ̈ܗ ܢܡܘ ܐܡܣ̈ ܒ ܢܡ :ܢܡ ܛܡܝܕ ܢܝܓܘܐ Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܀ܢܪܡ ܐܝܪܡ ܀ܟܠ ܢܢܝܪܩ ܀ܢܪܡ ܐܝܪܡ ܀ܟܠ ܢܢܝܪܩ ܕܝܘܕ ܪܝܥܬܬܐ ܐܝܠܠܕ ܗܓܠܦܒ ܕܝܘܕ ܪܝܥܬܬܐ ܐܝܠܠܕ ܗܓܠܦܒ ܘܚܒܫܡܠ ܪܝܥܬܬܡܕ ܐܢܝܐ ܘܚܒܫܡܠ ܪܝܥܬܬܡܕ ܐܢܝܐ ܬܢܐ ܐܡܡܝܐܕ ܪܗܢܐ ܝܪܡ ܟܒ ܬܢܐ ܐܡܡܝܐܕ ܪܗܢܐ ܝܪܡ ܟܒ ܐܡܘܪ ܝܪ̈ܝܥ ܝܪܡ ܟܢܘܚܒܫܢ ܐܡܘܪ ܝܪ̈ܝܥ ܝܪܡ ܟܢܘܚܒܫܢ ܐܢܠܒܩܡܘ ܠܐܟ ܥܡܫ ܐܢܠܒܩܡܘ ܠܐܟ ܥܡܫ ܢܬܘܥܒ ܥܡܫ ܢܬܘܥܒ ܥܡܫ
Morning Monday Morning Monday ܐܪܦܨܕ ܐܬܘܠܨ ܆ܐܒܫܒ ܢܝܪܬܕ ܐܪܦܨܕ ܐܬܘܠܨ
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Psalm 51 (50) ܝܠܥܡܚܪܕ ܡܙܡ Psalm 63 (62) Psalm 63 (62) ܐܒܫܒ ܢܝܪܬܕ ܐܢܝܢܥ ܐܢܝܢܥ ܀ܟܠ ܐܟܣܐ ܬܢܐ ܝܗܐܠ ܝܗܐܠ ܀ܟܠ ܐܟܣܐ ܬܢܐ ܝܗܐܠ ܝܗܐܠ ܬܡܕܩ ܟܬܘܠ ܬܡܕܩ ܟܬܘܠ ܐܥܪܐ ܟܝܐ ܝܪܣܒ ܟܠ ܐܟܣܡܘ ܝܫܦܢ ܟܠ ܝܗ ܐܝܗܨ ܐܥܪܐ ܟܝܐ ܝܪܣܒ ܟܠ ܐܟܣܡܘ ܝܫܦܢ ܟܠ ܝܗ ܐܝܗܨ ܀ܐܝ̈ ܡ ܐܝܥܒܕ ܐܬܦܪܛܡܘ ܐܬܝܗܨ ܀ܐܝ̈ ܡ ܐܝܥܒܕ ܐܬܦܪܛܡܘ ܐܬܝܗܨ ܬܡܩ ܐܪܦܨܒ ܬܡܩ ܐܪܦܨܒ ܀ܟܪܩܝܐܘ ܟܢܫܘܥ ܐܙܚܐܕ ܐܬܫܘܩܒ ܟܬܪܚ ܢܟܗ ܀ܟܪܩܝܐܘ ܟܢܫܘܥ ܐܙܚܐܕ ܐܬܫܘܩܒ ܟܬܪܚ ܢܟܗ ܟܘܚܠܫܕ ܐܡܚܪ̈ܒ ܟܘܚܠܫܕ ܐܡܚܪ̈ܒ ܝܬܘ̈ ܦܣܘ ܐܝ̈ ܚ ܢܡ ܟܝܡܚܪ̈ ܢܝܒܛܕ ܠܛܡ ܝܬܘ̈ ܦܣܘ ܐܝ̈ ܚ ܢܡ ܟܝܡܚܪ̈ ܢܝܒܛܕ ܠܛܡ ܀ܟܢܘܚܒܫܢ ܀ܟܢܘܚܒܫܢ ܐܢܐ ܐܥܒ ܟܢܡ ܐܢܐ ܐܥܒ ܟܢܡ ܀ܝܕ̈ ܝܐ ܡܝܪܐ ܟܡܫܒܘ ܝܝ̈ ܚܒ ܟܟܪܒܐ ܢܟܗ ܀ܝܕ̈ ܝܐ ܡܝܪܐ ܟܡܫܒܘ ܝܝ̈ ܚܒ ܟܟܪܒܐ ܢܟܗ ܐܪܗܘܢ ܪܒܘ ܐܪܗܘܢ ܐܪܗܘܢ ܪܒܘ ܐܪܗܘܢ ܐܬܘ̈ ܦܣܒܘ ܝܫܦܢ ܝܢܗܕܬ ܐܒܪܬ ܟܝܐܘ ܐܢܡܘܫ ܟܝܐ ܐܬܘ̈ ܦܣܒܘ ܝܫܦܢ ܝܢܗܕܬ ܐܒܪܬ ܟܝܐܘ ܐܢܡܘܫ ܟܝܐ ܀ܝܡܘܦ ܟܚܒܫܢ ܐܚܒܘܫܕ ܀ܝܡܘܦ ܟܚܒܫܢ ܐܚܒܘܫܕ ܗ̇ ܠ ܚܨܦܡܕ ܐܪܗܘܢ ܗ̇ ܠ ܚܨܦܡܕ ܐܪܗܘܢ ܀ܟܒ ܬܝܢܪ ܐܬܘ̈ ܠܝܠܒ ܝܬܝܘܫܬ ܠܥ ܟܬܪܟܕܬܐ ܀ܟܒ ܬܝܢܪ ܐܬܘ̈ ܠܝܠܒ ܝܬܝܘܫܬ ܠܥ ܟܬܪܟܕܬܐ ܠܝܒܐܬ ݀ܬܙܚ ܟܪܗܘܢ ܠܝܒܐܬ ݀ܬܙܚ ܟܪܗܘܢ ܟܝ̈ ܦܢܟܕ ܠܐ ܠܛܒܘ ܐܢܪܕܥܡ ܝܠ ܬܝܘܗܕ ܠܛܡ ܟܝ̈ ܦܢܟܕ ܠܐ ܠܛܒܘ ܐܢܪܕܥܡ ܝܠ ܬܝܘܗܕ ܠܛܡ ܀ܪܬܬܣܐ ܀ܪܬܬܣܐ ܐܫܝܕܩܘ ܐܝܣܚ ܐܫܝܕܩܘ ܐܝܣܚ ܀ܟܢܝܡܝ ܬ݀ ܟܡܣ ܝܠܥܘ ܟܪܬܒ ܝܫܦܢ ܬ݀ ܩܦܢ ܀ܟܢܝܡܝ ܬ݀ ܟܡܣ ܝܠܥܘ ܟܪܬܒ ܝܫܦܢ ܬ݀ ܩܦܢ ܬܝܛܚܕ ܬܪܟܕܬܐ ܬܝܛܚܕ ܬܪܟܕܬܐ ܢܘܘܗܢ ܠܐܥ̈ ܬܠ ܐܬܠܘܟܐܡܘ ܐܒܪܚܠ ܢܘܡܠܬܫܢ ܢܘܘܗܢ ܠܐܥ̈ ܬܠ ܐܬܠܘܟܐܡܘ ܐܒܪܚܠ ܢܘܡܠܬܫܢ ܀ܐܗܠܐܒ ܐܕܚܢ ܐܟܠܡ ܀ܐܗܠܐܒ ܐܕܚܢ ܐܟܠܡ ܐܡܝ ܘܓܒ ܢܘܥܡܫ ܐܡܝ ܘܓܒ ܢܘܥܡܫ ܗ̇ ܬܝ̈ ܬܚܬܒ ܢܘܠܥܢܘ ܝܫܦܢܠ ܢܘܕܒܘܢܕ ܘܥܒ ܢܘܢܗ ܗ̇ ܬ ܝ̈ ܬܚܬܒ ܢܘܠܥܢܘ ܝܫܦܢܠ ܢܘܕܒܘܢܕ ܘܥܒ ܢܘܢܗ ܀ܐܥܪܐܕ ܀ܐܥܪܐܕ ܢܝܐܝ̈ ܓܣ ܝ̈ ܒܘܚ ܢܝܐܝ̈ ܓܣ ܝ̈ ܒܘܚ ܢܘܗܡܘܦ ܪܟܬܣܢܕ ܗܒ ܐܡܝܕ ܠܟ ܪܗܒܬܫܢ ܢܘܗܡܘܦ ܪܟܬܣܢܕ ܗܒ ܐܡܝܕ ܠܟ ܪܗܒܬܫܢ ܀ܠܐܓ̈ ܕܕ ܀ܠܐܓ̈ ܕܕ ܠܥܠܕ ܡܠܫܪܘܐܒ ܠܥܠܕ ܡܠܫܪܘܐܒ ܢܪܡ ܟܠ ܐܚܒܘܫ :ܐܚܒܘܫ ܢܪܡ ܟܠ ܐܚܒܘܫ :ܐܚܒܘܫ Psalm 113 + 148-150 Psalm 113 ܗܝܘܪܒܠ ܐܚܒܘܫ ܗܝܘܪܒܠ ܐܚܒܘܫ ܐܝܪܡܕ ܝܗܘܕ̈ ܒܥ ܘܚܒܫ ܐܪܗܘܢܕ ܗܝܘܪܒܠ ܐܚܒܘܫ ܀ܐܝܪܡܕ ܗܡܫܠ ܘܚܒܫ
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ܐܝܪܡܕ ܝܗܘܕ̈ ܒܥ ܘܚܒܫ ܐܪܗܘܢܕ ܗܝܘܪܒܠ ܐܚܒܘܫ ܐܡܕܥܘ ܡܠܥ ܢܡ ܟܪܒܡ ܐܝܪܡܕ ܗܡܫ ܐܘܗܢ ܐܫܡܫܕ ܝܗܘܚܢܕ̈ ܡ ܢܡ ܆ܐܝܪܡܕ ܗܡܫܠ ܘܚܒܫ ܀ܡܠܥܠ ܀ܐܝܪܡܕ ܗܡܫ ܘܗ ܒܪ ܝܗܘܒܪ̈ܥܡܠ ܐܡܕܥ ܘܗ ܒܪ ܝܗܘܒܪ̈ܥܡܠ ܐܡܕܥ ܐܫܡܫܕ ܝܗܘܚܢܕ̈ ܡ ܢܡ ܐܩܡܘܥܒ ܐܙܚܘ ܐܡܘܪܒ ܒܬܝܕ ܢܗܐܠ ܐܝܪܡ ܟܝܐ ܘܢܡ ܀ܐܝܪܡܕ ܗܡܫ ܐܝ̈ ܢܒܕ ܐܡܐܘ ܐܬܝܒܒ ܐܬܪܩܥ ܒܬܘܡ ܆ܐܥܪܐܒܘ ܐܝܡܫܒ ܐܝܡܫ ܠܥܘ ܐܝܪܡ ܐܡ̈ ܡܥ ܢܘܗܠܟ ܠܥ ܡܪ ܝܗܘܚܒܫ ܐܝܡܫ ܢܡ ܐܝܪܡܠ ܘܚܒܫ ܆ܐܝܕܚ ܕܟ ܀ܗܪܩܝܐ ܝܗܘܚܒܫ ܐܪܗܣܘ ܐܫܡܫ ܝܗܘܚܒܫ ܆ܐܡܘܪ̈ܡܒ ܐܩܡܘܥܒ ܐܙܚܘ ܐܡܘܪܒ ܒܬܝܕ ܢܗܐܠ ܐܝܪܡ ܟܝܐ ܘܢܡ ܀ܐܪܗܘܢܘ ܐܒܟܘ̈ ܟ ܠܟ ܀ܐܥܪܐܒܘ ܐܝܡܫܒ ܐܝܡܫ ܢܡ ܠܥܠܕ ܐܝ̈ ܡܘ ܐܝ̈ ܡܫܝ̈ ܡܫ ܝܗܘܚܒܫ ܡܥ ܝܗܘܝܒܬܘܢܕ ܐܫܝ݀ܒܠ ܐܬܠܩܝܩ ܢܡ ܡܝܪܡ ܀ܐܝܪܡܕ ܗܡܫܠ ܢܘܚܒܫܢ ܀ܐܡܥܕ ܐܢܒܪ̈ܘܪ ܐܡܘ̈ ܗܬ ܢܘܗ̈ ܠܟܘ ܐܢܝ̈ ܢܬ ܐܥܪܐ ܢܡ ܐܝܪܡܠ ܘܚܒܫ ܀ܐܝܕܚ ܕܟ ܐܝ̈ ܢܒܕ ܐܡܐܘ ܐܬܝܒܒ ܐܬܪܩܥ ܒܬܘܡ ܐܕܒܥ ܠܐܥܠܥܘ ܐܚܘܪ̈ܘ ܐܕܝܠܓܘ ܐܓܠܬܘ ܐܕܪܒܘ ܐܪܘܢ ܀ܐܗܐܠ ܐܚܒܘܫ ܐܐܝ ܟܠ ܗܬܠܡܕ ܐܢܝ̈ ܕ ܢܘܗܠܟܘ ܐܢܒܪ̈ܘܪ ܐܬܘ̈ ܡܐ ܢܘܗܠܟܘ ܐܥܪܐܕ ܐܟ̈ ܠܡ ܐܟܪܫܘ ܐܝ ܡܫ ܢܡ ܐܝܪܡܠ ܘܚܒܫܕ ܡܙܡ ܢܝܦܩܡܘ ܢܘܚܒܫܢ ܐܡܝ̈ ܠܥܘ ܐܒ̈ ܣܘ ܐܬܠ̈ ܘܬܒܘ ܐܕ̈ ܘܕܓ .ܐܥܪܐܕ )ܚܟ ܐܬܐܦܒ ܒܝܬܟ( ܀ܐܝܪܡܕ ܗܡܫܠ ܐܬܕܥܒ ܗܬܚܘܒܫܬ ܐܬܕܚ ܐܬܚܘܒܫܬ ܐܝܪܡܠ ܘܚܒܫ ܢܘܙܘܪܢ ܢܘܝܗܨ ܝ̈ ܢܒܘ ܗܝܘܪܒܒ ܠܝܐܪܣܝܐ ܐܕܚܢ ܐܩܝܕ̈ ܙܕ ܀ ܢܘܗܟܠܡܒ ܠܥ ܝܗܝܢܘܚܒܫܢܘ ܐܪܩܝܐܒ ܐܩܝܕ̈ ܙ ܢܘܢܫܥܬܢ ܐܦܝܣ ܢܘܗܬܪ̈ܓܓܒ ܐܗܠܠܐ ܢܘܡܪܡܪܢܘ ܢܘܗܬܣܪ̈ܥ ܀ܢܘܗܝܕ̈ ܝܐܒ ܝܗܘܡܘ̈ ܦ ܢܝܪ̈ܬܕ ܢܘܗܠܟܕ ܐܚܒܘܫܘ ܒܝܬܟܕ ܐܢܝܕ ܢܘܗܠ ܕܒܥܡܠ ܝܗܘܚܒܫ ܗܫܕܘܩܒ ܐܝܪܡܠ ܘܚܒܫ ܝܗܘܩܝܕ̈ ܙ ܀ܗܢܫܘܥܕ ܐܥܝܩܪܒ ܐܢ̈ ܡܒ ܝܗܘܚܒܫ ܐܥܝ̈ ܒܪ̈ܒܘ ܐܓ̈ ܠܦܒ ܝܗܘܚܒܫ ܠܐܩܒ ܝܗܘܚܒܫ ܐܥܡܫ ܝ̈ ܠܨ ܨܒ ܝܗܘܚܒܫ ܐܬܝ̈ ܠܚ ܡܠܥܠ ܘܗ ܐܝܪܡܠ ܝܚܒܫܬ ܐܡܫܢ ܠܟܘ ܐܬܥܩܒܘ ܝܪܡܟܪܒ ܦܩܡ ܒܘܬ ܐܡܕܥܘ ܡܠܥ ܢܡ ܟܪܒܡ ܐܝܪܡܕ ܗܡܫ ܐܘܗܢ ܀ܡܠܥܠ ܀ܐܝܪܡ ܐܡ̈ ܡܥ ܢܘܗܠܟ ܠܥ ܡܪ ܀ܗܪܩܝܐ ܐܝܡܫ ܠܥܘ ܡܥ ܝܗܘܝܒܬܘܢܕ ܐܫܝ݀ܒܠ ܐܬܠܩܝܩ ܢܡ ܡܝܪܡ ܀ܐܡܥܕ ܝܗܘܢܒܪ̈ܘܪ ܀ܐܗܐܠ ܐܚܒܘܫ ܐܐܝ ܟܠ ܢܘܗܠܟ ܝܗܘܚܒܫ ܝܗܘܟ̈ ܠܐܡ ܢܘܗܠܟ ܝܗܘܚܒܫ ܕܩܦ ܘܗܘ ܘܘܗܘ ܪܡܐ ܘܗܕ ܠܛܡ ܗܬܘܠܝ̈ ܚ
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ܒܗܝ ܐܣܘܡܢ ܢܝܡܠܥ ܡܠܥܠ ܢܘܢܐ ܡܝܩܐܘ ܘܝܪܒܬܐܘ ܀ܪܒܥ ܠܐܘ ܆ܐܙܪ̈ܐ ܢܘܗܠܟܘ ܐܪ̈ܐܦܕ ܐܢ̈ ܠܝܐ ܐܬܡܪ̈ ܢܘܗܠܟܘ ܐܪ̈ܘܛ ܀ܐܬܚܪܦܘ ܐܪ̈ܝܛܘ ܐܫܚܪ̈ ܆ܐܪ̈ܝܥܒ ܗ̇ ܠܟܘ ܐܬܘܝܚ ܝܗܘܕܘܚܠܒ ܐܝܪܡܕ ܗܡܫ ܘܗ ܒܪܕ ܠܛܡ ܐܡ̈ ܡܥܕ ܐܢܪܩ ܡܝܪܡ ܆ܐܝܡܫܒܘ ܐܥܪܐܒ ܗܚܒܘܫܘ ܠܝܐܪܣܝܐ ܝ̈ ܢܒܠ ܝܗܘ̱ ܩܝܕ̈ ܙ ܢܘܗܠܟܕ ܐܬܚܘܒܫܬܘ ܀ܗܠ ܒܝܪܩܕ ܐܡܥ ܐܥܝܒܪ̈ܒܘ ܐܓ̈ ܠܦܒ ܐܝܪܡܕ ܗܡܫܠ ܢܘܚܒܫܢܘ ܐܡ̈ ܡܥܒ ܐܝܪܡ ܐܒܨܕ ܠܛܡ ܗܠ ܢܘܪܡܙܢ ܐܪ̈ܢܟܒܘ ܢܢܡ ܐܢܥܪܘܦ ܥܒܬܡܠ ܐܢܩܪܘܦ ܐܢܟ̈ ܣܡܠ ܒܗܝ̇ ܘ ̈ ̈ ̈ ܢܘܗܝܟܠܡ ܪܣܐܡܠ ܐܬܘܡܐ ܢܡ ܐܬܘܢܣܟܡܘ ܐ̈ ܡܡܥ ܀ܠܐܙܪܦܕ ܐܬܠܫܝ̈ ܫܒ ܢܘܗܝܪ̈ܝܩܝܘ ܐܡܛܘܣܒ ܐܓܘܣܒ ܝܗܘܚܒܫ ܗܬܘܢܬܠܝܚܒ ܝܗܘܚܒܫ ܐܪ̈ܬܝܩܒ ܝܗܘܚܒܫ ܆ܐܢܪܩܕ ܠܐܩܒ ܝܗܘܚܒܫ ܆ܗܬܘܒܪܕ ܝܗܝܚܒܫ ܐܡ̈ ܡܥ ܢܘܟܠܟ ܐܝܪܡܠ ܘܚܒܫ ܐܪ̈ܢܟܒܘ ܗܬܘܒܝܛ ܢܝܠܥ ܬ݀ ܢܫܥܕ ܠܛܡ ܐܬܘ̈ ܡܐ ܢܝܗܠܟ ܀ܡܠܥܠ ܘܗ ܐܝܪܡ ܬܝܐܪܝܪܫ
Eqbo Eqbo ܡܠܥ ܢܡ ܐܫܝܕܩ ܐܚܘܪܠܘ ܐܪܒܠܘ ܐܒܠܐ ܐܚܒܘܫ ܐܒܩܥܘ ܢܡܘ ܐܚܒܘܫ ܐܒܩܥ ܢܟܘ ܐܪܦܨܒܕ ܝܪܡ ܝܢܝܪܥܐ ܐܟ̈ ܠܐܡ ܡܘܦܒ ܐܚܒܘܫܕ ܠܐܩ ܐܪܦܨܒܕ ܝܪܡ ܝܢܝܪܥܐ ܐܟ̈ ܠܐܡ ܡܘܦܒ ܐܚܒܘܫܕ ܠܐܩ ܕܟ ܘܚܒܫܡܠ ܝܬܘ̈ ܦܣ ܬܚܬܦ ܪܡܙܢ ܟܚܒܘܫ ܕܟ ܘܚܒܫܡܠ ܝܬܘ̈ ܦܣ ܬܚܬܦ ܪܡܙܢ ܟܚܒܘܫ ܀ܝܠܥܡܚܪ ܝܗܐܠܘ ܝܪܡ ܐܢܐ ܐܕܘܡ ܀ܝܠܥܡܚܪ ܝܗܐܠܘ ܝܪܡ ܐܢܐ ܐܕܘܡ Sedro the Common Sedro the Common ܐܡܘܩܒ ܐܪܩܢ ܢܟܘ ܐܡܫܘܓ ܐܝܢܘܓ ܐܪܕܣ ܡܐܣ ܢܘܪܗܐ ܒܪܩܕ ܐܡܪܝܦ ܟܝܐ ܩܒ ܠܐܩ ܐܝܢܘܓ ܐܪܕܣ ܐܪܦܨܕ ܐܝܡܕܩ ܐܝܫܝܡܚ ܐܡܫܘܓ Qawmo I Qolo I :ܐܝܘܠܠܗ ܝܬܘܠܨ ܥܡܫܘ ܐܝܪܡ ܝܢܝܢܥ ܐܡܓܬܦ :ܐܝܘܠܠܗ ܝܬܘܠܨ ܥܡܫܘ ܐܝܪܡ ܝܢܝܢܥ ܐܡܓܬܦ ܒܪܩܕ ܐܡܪܝܦ ܟܝܐ ܒܪܩܕ ܐܡܪܝܦ ܟܝܐ ܐܡܣ̈ ܒܕ ܐܪܛܥ :ܐܝܘܠܠܗ ܝܠܘܥܬ ܟܬܘܠ ܝܬܥܓܘ ܐܡܣ̈ ܒܕ ܐܪܛܥ :ܐܝܘܠܠܗ ܝܠܘܥܬ ܟܬܘܠ ܝܬܥܓܘ ܢܢܒܪܩܕ ܢܢܒܪܩܕ ܐܡܚܪ̈ܠ ܐܚܒܘܫ ܐܚܒܘܫ ܐܡܚܪ̈ܠ ܐܚܒܘܫ ܐܚܒܘܫ ܗܚܝܪ ܟܠ ܡܣܒܢ ܢܡ ܗܚܝܪ ܟܠ ܡܣܒܢ ܢܡ ܐܚܒܘܫܒ ܐܐܝܓܬܡܕ ܐܡܪ ܐܗܐܠ ܬܕܠܝ ܐܚܒܘܫܒ ܐܐܓܬܡܕ ܐܡܪ ܐܗܐܠ ܬܕܠܝ ܢܘܟܠܘ ܝܠ ܐܡ ܢܘܟܠܘ ܝܠ ܐܡ ܐܪ̈ܕܣ ܬܝܒ ܢܡ ܐܪ̈ܕܣ ܬܝܒ ܢܡ ܐܪܘܢ ݀ܬܪܫܕ ܟܝܐ ܐܪܘܢ ݀ܬܪܫܕ ܟܝܐ ܠܟ ܐܪܡ ܢܘܗܬܘ̈ ܠܨܒ ܐܫܝܕ̈ ܩ ܠܟ ܐܪܡ ܢܘܗܬܘ̈ ܠܨܒ ܐܫܝܕ̈ ܩ
96
ܐܝܗܐܠ ܠܐܝܚ ܘܫܒܠ ܐܝܗܐܠ ܠܐܝܚ ܘܫܒܠ ܐܢܝ̈ ܢܩ ܘܢܣܕ ܐܕ̈ ܗܣ ܐܢܝ̈ ܢܩ ܘܢܣܕ ܐܕ̈ ܗܣ ܐܚܝܫܡܠ ܐܕ̈ ܗܣ ܝܗܘܐܙܚ ܐܚܝܫܡܠ ܐܕ̈ ܗܣ ܝܗܘܐܙܚ ܐܪܗܘܢ ܢܢܝܙܚ ܟܪܗܘܢܒ ܐܬܘܒܝܬܕ ܐܪܗܘܢ ܢܢܝܙܚ ܟܪܗܘܢܒ ܐܬܘܒܝܬܕ ܐܫܝܕܩ ܐܝܣܚ ܐܫܝܕܩ ܐܝܣܚ ܐܝ̈ ܛܚ ܘܬ ܐܝ̈ ܛܚ ܘܬ ܗܪܡܐ ܠܒܩܕ ܐܗܐܠ ܗܪܡܐ ܠܒܩܕ ܐܗܐܠ ܐܢܪܟܘܕ ܝܪܡ ܕܒܥ ܐܕ̈ ܝܢܥܕ ܐܢܪܟܘܕ ܝܪܡ ܕܒܥ ܐܕ̈ ܝܢܥܕ
Qawmo II Qolo II ܐܢܪܚ̱ܐ ܐܡܘܩ ܐܢܪܚ̱ܐ ܠܐܩ ܐܬܘܠܨܠ ܡܕܩܢ ܐܪܦܨܒ ܐܢܟ̈ ܣܡܘ ܐܪ̈ܝܬܥ ܐܕܚܟܐ ܐܬܘܠܨܠ ܡܕܩܢ ܐܪܦܨܒ ܐܢܟ̈ ܣܡܘ ܐܪ̈ܝܬܥ ܐܕܚܟܐ ܟܝܐ ܗܠ ܪܒܥ ܐܝܠܠ ܬܢܐ ܡܝܩ ܬܢܐܘ ܢܝܪܒܥ ܢܘܢܗ ܟܝܐ ܗܠ ܪܒܥ ܐܝܠܠ ܬܢܐ ܡܝܩ ܬܢܐܘ ܢܝܪܒܥ ܢܘܢܗ ܐܬܘܝܬܝܠܬܠ ܐܚܒܘܫ :ܐܚܒܘܫ ܐܬܘܝܬܝܠܬܠ ܐܚܒܘܫ :ܐܚܒܘܫ ܐܗܐܠ ܝܗܘܬܝܐ ܐܚܘܪ ܢܡ ܐܗܐܠ ܝܗܘܬܝܐ ܐܚܘܪ ܢܡ ܢܠ ܚܢܕ ܐܪܡ ܐܒܐ ܢܡ ܐܗܐܠ ܬܕܠܝܕ ܢܠ ܚܢܕ ܐܪܡ ܐܒܐ ܢܡ ܐܗܐܠ ܬܕܠܝܕ ܐܡܘܡ ܠܐܕ ܐܬܝܢܓܪܡܠ ܐܡܘܡ ܠܐܕ ܐܬܝܢܓܪܡܠ ܠܟ ܡܥ ܢܒܪ̈ܫ ܠܟ ܠܟ ܡܥ ܢܒܪ̈ܫ ܠܟ ܬܝܘܗ ܪܒܥ ܡܚܠ ܬܝܒ ܠܥ ܬܝܘܗ ܪܒܥ ܡܚܠ ܬܝܒ ܠܥ ܐܬܘ̈ ܣܐ ܪܣܥܪܬ ܐܫܝܕ̈ ܩ ܐܬܘ̈ ܣܐ ܪܣܥܪܬ ܐܫܝܕ̈ ܩ ܐܗܐܠ ܪܒܠ ܗܠ ܐܚܒܘܫ ܐܗܐܠ ܪܒܠ ܗܠ ܐܚܒܘܫ ܝܗܝܢܘܣܝܦܐ ܐܕ̈ ܗܣ ܝܗܝܢܘܣܝܦܐ ܐܕ̈ ܗܣ ܐܕ̈ ܗܣ ܘܘܗ ܢܝܩܠܣ ܐܕ̈ ܗܣ ܘܘܗ ܢܝܩܠܣ ܝܪܡ ...ܐܢܒܘܛ ܢܘܒܐ ܟܝܒܘܛ ܐܡܘܢܩ ܕܚܕ ܐܡܘܨܪܒ ܝܪܡ ...ܐܢܒܘܛ ܢܘܒܐ ܟܝܒܘܛ ܐܡܘܢܩ ܕܚܕ ܣܘܩܐܝܪܘܩ ܠܝܐܪܒܓ ܝܪܡ ܐܢܒܘܛ ܐܝܐܠ ܝܪܡ ܐܢܒܘܛ ܗܣܟܐ ܐܝܒܢ ܐܝܐܠ ܗܣܟܐ ܐܝܒܢ ܐܝܐܠ ܣܝܓܪܘܓ ܝܪܡ ... ܐܪ̈ܝܗܢܒ ܐܝܡܫ ܐܬܒܨܡ ܐܡܘܩ ܝܪܡ ܐܝܒܓ ܢܘܒܐܒ ܗܒ ܐܩܒܬܢ ܝ̈ ܚܐ ܘܬ ܡܩ ܆ܐܡܘܩ ܝܪܡ ܝܪܩܬܐ ܐܡܝܩ ܗܡܘܩ ܠܛܡܕ ܗܚܘܪ ܡܥ ܗܪܓܦ ܡܝܩ ܗܬܘܡ ܪܬܒܘ ܝܗܘܝ̈ ܚܒ ܡܘܩܢ ܡܠܥܠܕ ܗܪܡ ܡܥ ܡܝܩܐ ܐܡܝܩ ܐܢܘܘܕܕ ܐܒܘܓ ܢܡ ܐܬܘܒܝܬܕ ܐܢܘܘܕܕ ܐܒܘܓ ܢܡ ܐܬܘܒܝܬܕ ܐܡܠܥ ܢܗ ܢܡ ܐܡܠܥ ܢܗ ܢܡ ܩܒܫܕ ܐܢܝܠܐ ܒܘܛ ܩܒܫܕ ܐܢܝܠܐ ܒܘܛ ܐܩܝܕ̈ ܙ ܠܛܡ ܘܠ ܐܩܝܕ̈ ܙ ܠܛܡ ܘܠ ܢܝ̈ ܗܒܠܐ ܢܘܢܐ ܪܟܬܢ ܐܕ̈ ܝܢܥܕ ܢܝ̈ ܗܒܠܐ ܢܘܢܐ ܪܟܬܢ ܐܕ̈ ܝܢܥܕ Quqalyon Quqalyon ܐܢܝܪܬ ܢܘܝܠܩܘܩ ܐܢܝܪܬ ܢܘܝܠܩܘܩ ܗ ... ܐܝܪܡ ܬܘܨ ܝ̈ ܠܡ ܗ ... ܐܝܪܡ ܬܘܨ ܝ̈ ܠܡ ܗ ܐܢܐ ܠܐܨܡ ܟܬܘܠܕ ܠܛܡ ܗ ܐܢܐ ܠܐܨܡ ܟܬܘܠܕ ܠܛܡ
97
ܗ ܟܠ ܐܙܚܬܐܘ ܒܝܛܬܐ ܐܪܦܨܒ ܗ ܟܠ ܐܙܚܬܐܘ ܒܝܛܬܐ ܐܪܦܨܒ ܗ ܐܫܝܒ ܟܡܥ ܪܡܥܢ ܠܐ ܗ ܐܫܝܒ ܟܡܥ ܪܡܥܢ ܠܐ Eqbo Eqbo ܐܒܩܥܘ ܐܚܒܘܫ ܐܒܩܥܘ ܐܚܒܘܫ ̈ ̈ ܐܡܘܗܬܕ ܝܗ̱ ܘܩܡܘܥ ܢܡ ܬܚܬܠ ܐܡܘܗܬܕ ܝܗ̱ ܘܩܡܘܥ ܢܡ ܬܚܬܠ
ܐܢܪܚ̱ܐ ܐܢܪܚ̱ܐ ܐܢܝܡܫ ܐܒܐܕ ܐܝ̈ ܢܒ ܐܢܝܡܫ ܐܒܐܕ ܐܝ̈ ܢܒ Sedro Repentance ܐܬܘܒܝܬܕ ܐܪܕܣ Qolo Qolo ܐܬܘܒܝܬܕ ܐܪܦܨܕ ܠܐܩ ܒܘܬ ܠܐܩ ܐܬܢܪ̈ܩ ܝܘܗ ܝܪ̈ܩ ܐܪܦܨܒ ܐܬܢܪ̈ܩ ܝܘܗ ܝܪ̈ܩ ܐܪܦܨܒ ܠܝܐܝܢܕ ܝܠܨ ܐܪܦܨܒ ܠܝܐܝܢܕ ܝܠܨ ܐܪܦܨܒ ܐܢܝܡܫ ܐܝܣܠܐ ܐܚܒܘܫ :ܐܚܒܘܫ ܐܢܝܡܫ ܐܝܣܠܐ ܐܚܒܘܫ :ܐܚܒܘܫ ܐܟ̈ ܠܐܡ ܐܝܡܫ ܢܡ :ܢܡ ܐܟ̈ ܠܐܡ ܐܝܡܫ ܢܡ :ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܀ܐܢܣܟܛܡܘ ܐܪܦܨܕ ܐܪܡ ܀ܟܥܪܬ ܢܪܡ ܢܠ ܚܬܦ ܀ܐܢܣܟܛܡܘ ܐܪ̈ܦܨܕ ܐܪܡ ܀ܟܥܪܬ ܢܪܡ ܢܠ ܚܬܦ ܢܪܡ ܝܒ ܚܢܕ ܢܪܡ ܝܒ ܚܢܕ ܟܪܗܘܢ ܐܡܡܝ̈ ܐ ܡܥ ܟܪܗܘܢ ܐܡܡܝ̈ ܐ ܡܥ ܐܪܦܨ ܢܝܥܛ ܐܗ :ܐܦܠܚܘܫ ܐܪܦܨ ܢܝܥܛ ܐܗ :ܐܦܠܚܘܫ ܐܪ̈ܦܨ ܝܪܡ ܟܢܘܚܒܫܢ ܐܪ̈ܦܨ ܝܪܡ ܟܢܘܚܒܫܢ ܪܗܢܡܕ ܐܪܗܘܢ ܪܗܢܡܕ ܐܪܗܘܢ ܢܝܢܘܗ ܪܗܢܐ ܢܝܢܘܗ ܪܗܢܐ 3rd hour Monday 3rd hour Monday ܢܝ̈ ܥܫܬܠܬܕ ܐܬܘܠܨ ܒܘܬ ܢܝ̈ ܥܫܬܠܬܕ ܐܬܘܠܨ Sedro Repentance ܐܬܘܒܝܬܕ ܐܪܕܣ Qolo Qolo ܐܬܘܒܝܬܕ ܠܐܩ ܐܝܩܘܩܕ ܠܐܩ ܢܠ ܝܢܥ ܐܝܡܫܒܕ ܢܘܒܐ ܢܠ ܝܢܥ ܐܝܡܫܒܕ ܢܘܒܐ ܐܢܐ ܐܫܛܡܘ ܐܢܐ ܐܛܚ ܐܢܐ ܐܫܛܡܘ ܐܢܐ ܐܛܚ ܐܒ̈ ܛ ܐܕ̈ ܒܥܠ ܢܘܗܝܒܘܛ :ܐܚܒܘܫ ܐܒ̈ ܛ ܐܕ̈ ܒܥܠ ܢܘܗܝܒܘܛ :ܐܚܒܘܫ ܟܠܝܕ ܝܬܝܐܕ ܝܠ ܐܝܪܟ :ܢܡ ܟܠܝܕ ܝܬܝܐܕ ܝܠ ܐܝܪܟ :ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܀ܢܪܡ ܐܝܪܡ ܀ܟܠ ܢܢܝܪܩ ܀ܢܪܡ ܐܝܪܡ ܀ܟܠ ܢܢܝܪܩ ܐܬܗܝܪܟ ܗ̇ ܫܦܢ ܗ̇ ܝ̈ ܒܐܟܒ ܐܪܡܐ ܐܬܗܝܪܟ ܗ̇ ܫܦܢ ܗ̇ ܝ̈ ܒܐܟܒ ܐܪܡܐ ܐܐܦܕ ܘܗ ܐܪܝܦܫ ܝܢܝܟ ܐܐܦܕ ܘܗ ܐܪܝܦܫ ܝܢܝܟ
98
ܬܪܘܨ ܐܫܦܢ ܝܟܠ ܝܬ ܬܪܘܨ ܐܫܦܢ ܝܟܠ ܝܬ ܘܗܠ ܐܪ̈ܝܥ ܢܘܚܒܫܢ ܘܗܠ ܐܪ̈ܝܥ ܢܘܚܒܫܢ ܐܗܐܠ ܝܢܝܢܥ ܐܗܐܠ ܝܢܝܢܥ ܀ܢܘܗܒܠ ܐܢܦܐܘ ܀ܢܘܗܒܠ ܐܢܦܐܘ 6th hour Monday 6th hour Monday ܐܢܝܪܬ ܐܡܘܩ ܢܡ ܐܡܘܝܕ ܗܓܠܦܕ ܐܬܘܠܨ ܒܘܬ ܐܡܘܝܕ ܗܓܠܦܕ Sedro Common ܐܝܢܘܓ ܐܪܕܣ Qolo Qolo ܝܗܝܢܘܣܝܦܐ ܐܕ̈ ܗܣ ܠܐܩܒ ܝܗܝܢܘܣܝܦܐ ܐܕ̈ ܗܣ ܩܒ ܠܐܩ ܀ܢܠ ܚܢܕ ܐܪܡ ܐܒܐ ܢܡ ܀ܢܠ ܚܢܕ ܐܪܡ ܐܒܐ ܢܡ ܀ ܪܒܥ ܡܚܠ ܬܝܒ ܠܥ ܀ ܪܒܥ ܡܚܠ ܬܝܒ ܠܥ ܀ ܐܕ̈ ܗܣ ܘܘܗ ܢܝܩܠܣ ܀ ܐܕ̈ ܗܣ ܘܘܗ ܢܝܩܠܣ ܀ ܢܝ̈ ܗܒܠܐ ܢܘܢܐ ܪܟܕܬܢ ܀ ܢܝ̈ ܗܒܠܐ ܢܘܢܐ ܪܟܕܬܢ Supplication Mor Balay Supplication Mor Balay ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܀ ܢܘܗܠܟܘ ܟܬܕܠܝ ܬܘܠܨܒ ܀ ܢܘܗܠܟܘ ܟܬܕܠܝ ܬܘܠܨܒ ܀ ܢܪܡ ܢܠ ܐܣܚ ܀ ܢܪܡ ܢܠ ܐܣܚ ܀ ܡܝܪܡܕ ܗ̇ ܢܪܟܘܕ ܀ ܡܝܪܡܕ ܗ̇ ܢܪܟܘܕ ܀ ܐܚܝ̈ ܠܫܘ ܐܝ̈ ܒܢ ܀ ܐܚܝ̈ ܠܫܘ ܐܝ̈ ܒܢ ܀ ܐܡܣܘ̈ ܒܕ ܠܐܛ ܀ ܐܡܣܘ̈ ܒܕ ܠܐܛ ܀ ܟܬܕܠܝ ܬܘܠܨܒ ܀ ܟܬܕܠܝ ܬܘܠܨܒ ܀ ܢܪܡ ܢܠ ܐܣܚ ܀ ܢܪܡ ܢܠ ܐܣܚ 9th hour Monday 9th hour Monday ܐܬܠܬܕ ܗܓܢܕ ܐܕ̈ ܝܢܥܕ ܢܝ̈ ܥܫܥܫܬܕ ܐܬܘܠܨ ܒܘܬ ܐܒܫܒ ܢܝܪܬܕ ܢܝ̈ ܥܫܥܫܬܕ ܐܒܫܒ Sedro Departed ܐܕ̈ ܝܢܥܕ ܐܪܕܣ Qolo Qolo ܝܗܝܢܘܣܝܦܐ ܐܕ̈ ܗܣ ܠܐܩܒ ܝܗܝܢܘܣܝܦܐ ܐܕ̈ ܗܣ ܩܒ ܠܐܩ ܀ ܢܘܢܐ ܪܟܕܬܢ ܀ ܢܘܢܐ ܪܟܕܬܢ ܩܚܣܝܐ ܝܦܥ ܩܚܣܝܐ ܝܦܥ ܐܟܪܗܘ ܐܪܬܘܥ ܬܝܥܒ :ܐܚܒܘܫ ܐܟܪܗܘ ܐܪܬܘܥ ܬܝܥܒ :ܐܚܒܘܫ ܪܡܐ ܕܟ ܐܪܒܠ ܝܗܝܢܥܡܫ :ܢܡ ܪܡܐ ܕܟ ܐܪܒܠ ܝܗܝܢܥܡܫ :ܢܡ
Alternative Qolo ܝܫܦܢܠ ܗ̇ ܠ ܝܘܗ ܩܒ ܐܢܪܚ̱ܐ ܟܘܫܒܠ ܘܬܚܢܕ ܐܕ̈ ܝܢܥ ܠܟ ܐܚܝܚܕ ܢܡ ܢܘܟܝܫܝܪ̈ ܘܠܬ ܡܕܐܕ ܗܪܒܘ ܡܕܐܕ ܗܪܡ ܐܚܒܘܫ ܝܗܝܪܩܕ ܠܐܩ ܡܕܐ ܢܡ ܪܒܥ ܢܡ
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Supplication Mor Balay Supplication Mor Balay ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܐܡܚܪ̈ ܠܐܡ ܬܕܚ ܐܡܚܪ̈ ܠܐܡ ܬܕܚ ܟܝܕ̈ ܘܓܣܘ ܟܝܕ̈ ܒܥܠ ܟܝܕ̈ ܘܓܣܘ ܟܝܕ̈ ܒܥܠ ܢܘܗܠ ܐܣܚܘ ܚܝܢܐ ܢܘܗܠ ܐܣܚܘ ܚܝܢܐ ܐܪ̈ܝܒܩܠ ܚܝܢܐ ܐܪ̈ܝܒܩܠ ܚܝܢܐ ܡܗܪܒܐܕ ܗܒܘܥܒ ܡܗܪܒܐܕ ܗܒܘܥܒ ܐܚܝܫܡܠ ܐܚܒܘܫ ܐܚܝܫܡܠ ܐܚܒܘܫ ܐܬܫ̈ ܦܢܘ ܐܪ̈ܓܦ ܐܬܫ̈ ܦܢܘ ܐܪ̈ܓܦ ܐܬܐܕ ܟܝܪܒ ܐܬܐܕ ܟܝܪܒ
Evening (Vesper) Monday Evening (Vesper) Monday ܐܡܫܘܓ ܐܒܫܒ ܐܬܠܬܕ ܐܫܡܪܕ ܐܬܘܠܨ ܒܘܬ ܐܒܫܒ ܐܬܠܬ ܗܓܢܕ ܐܝܢܝܡܬ Psalm 141 Psalm 141 ܐܟܪܫܘ ܟܬܝܪܩ ܐܝܪܡ ܐܪܘܡܙܡ ܬܝܡܕܩ ܐܟܪܫܘ ܟܬܝܪܩ ܐܝܪܡ ܡܙܡ ܬܝܡܕܩ Eqbo Eqbo ܟܢܕܐ ܐܡܚܪ̈ܒ ܐܝܪܡ ܝܠܨ :ܐܒܩܥܘ ܐܚܒܘܫ ܟܢܕܐ ܐܡܚܪ̈ܒ ܐܝܪܡ ܝܠܨ :ܐܒܩܥܘ ܐܚܒܘܫ Sedro Common Sedro Common ܐܝܢܘܓ ܐܪܕܣ ܐܝܢܘܓ ܐܪܕܣ ܢܡܘܛܣ Qolo I Qolo I ܐܝܡܕܩ ܐܡܘܩ ܐܝܢܝܡܬ ܐܡܫܘܓ ܝܪܡ ܝܗܝܠܒܩ ܩܒ ܠܐܩ ܝܪܡ ܝܗܝܠܒܩ ܐܥܪܐܒܘ ܐܝܡܫܒ ܐܡܓܬܦ ܝܪܡ ܝܗܝܠܒܩ ܐܥܪܐܒܘ ܐܝܡܫܒ ܐܡܓܬܦ ܐܡܪܝܦܠ ܐܡܪܝܦܠ ܘܒܪܩܕ ܐܡܪܝܦ ܐܬܘ̈ ܡܐ ܢܝܗܠܟ ܝܗܝܚܒܫ ܘܒܪܩܕ ܐܡܪܝܦ ܐܬܘ̈ ܡܐ ܢܝܗܠܟ ܝܗܝܚܒܫ ܐܬܚܘܒܫܬ ܟܠ :ܐܚܒܘܫ ܐܬܚܘܒܫܬ ܟܠ :ܐܚܒܘܫ ܠܒܩܬܐܕ ܟܝܐ :ܢܡ ܠܒܩܬܐܕ ܟܝܐ :ܢܡ ܡܝܪܡ ܐܬܠܘܬܒ ܐܗܐܠ ܬܕܠܝ ܡܝܪܡ ܐܬܠܘܬܒ ܐܗܐܠ ܬܕܠܝ ܝܟܒ ܐܡܚܦ ܠܐ ܝܟܒ ܐܡܚܦ ܠܐ ܝܡܘܦ ܩܦܣ ܠܐ ܝܡܘܦ ܩܦܣ ܠܐ ܐܬܘܒܐܩ ܝܗ ܐܬܘܒܩ ܝܗ ܐܝ̈ ܒܢ ܢܝܪܝܟܕ ܢܝܢܕ̈ ܥܠܟܒ ܐܫܝܕ̈ ܩ ܐܝ̈ ܒܢ ܢܝܪܝܟܕ ܢܝܢܕ̈ ܥܠܟܒ ܐܫܝܕ̈ ܩ ܐܕ̈ ܗܣܠ ܐܡܠܫ ܐܕ̈ ܗܣܠ ܐܡܠܫ ܐܕ̈ ܗܣ ܢܝܪܡܐ ܐܕ̈ ܗܣ ܢܝܪܡܐ ܘܪܒܥܕ ܐܕ̈ ܗܣ ܘܪܒܥܕ ܐܕ̈ ܗܣ ܬܠܥ ܟܬܝܒܠ ܐܬܘܒܝܬܕ ܬܠܥ ܟܬܝܒܠ ܐܬܘܒܝܬܕ ܢܘܒܘܬ ܢܘܒܘܬ ܢܘܒܘܬ ܢܘܒܘܬ ܝܢܘܫܐܘ ܝܠܒܗ ܝܢܘܫܐܘ ܝܠܒܗ ܢܘܬܐܢ ܟܝܡܚܪ̈ ܢܘܬܐܢ ܟܝܡܚܪ̈ ܡܝܩܐ ܟܢܝܡܝ ܢܡ ܐܕ̈ ܝܢܥܕ ܡܝܩܐ ܟܢܝܡܝ ܢܡ ܐܕ̈ ܝܢܥܕ
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Qolo II Qolo II ܢܝܪܬܕ ܐܡܘܩ ܢܝܪܬܕ ܠܐܩ ܗ̇ ܠ ܝܘܗ ܠܐܒܩ ܝܢܩܪܘܦܕ ܐܗܐܠ ܐܝܪܡ ܐܡܓܬܦ ܐܝܬܝܬܫ ܐܡܫܘܓ ܝܫܦܢܠ ܗ̇ ܠ ܝܘܗ ܩܒ ܝܫܦܢܠ ܝܫܦܢܠ ܗ̇ ܠ ܝܘܗ ܝܢܩܪܘܦܕ ܐܗܐܠ ܐܝܪܡ ܐܡܓܬܦ ܐܬܓܝܓܪ̈ܠ ܐܚ̈ ܦ ܬܢܝܒܕ ܐܗܐܠ ܐܝܪܡ ܐܢܪܛܢܡ ܐܬܓܝܓܪ̈ܕ ܐܚ̈ ܦ ܬܢܝܒܕ ܐܗܐܠ ܐܝܪܡ ܐܢܪܛܢܡ ܝܠ ܝܘܗ ܟܝܡܕܩ ܐܝܠܠܒܘ ܬܝܥܓ ܐܡܡܝܐܒ ܝܠ ܝܘܗ ܟܝܡܕܩ ܐܝܠܠܒܘ ܬܝܥܓ ܐܡܡܝܐܒ ܟܒܘ ܐܢܐܡܠ ܟܒܘ ܐܢܐܡܠ ܢܡ ܝܪܡ ܟܠ ܐܚܒܘܫ ܐܚܒܘܫ ܢܡ ܝܪܡ ܟܠ ܐܚܒܘܫ ܐܚܒܘܫ ܐܪܒܘ ܐܒܐ ܚܒܫܡܘ ܕܝܓܣ ܢܡ ܐܪܒܘ ܐܒܐ ܚܒܫܡܘ ܕܝܓܣ ܢܡ ܐܚܘܪܕ ܐܪ̈ܒܐܒ ܠܝܐܪܒܓ ܣܛ ܐܗܐܠ ܬܕܠܝ ܐܚܘܪܕ ܐܪ̈ܒܐܒ ܠܝܐܪܒܓ ܣܛ ܐܗܐܠ ܬܕܠܝ ܗܡܐ ܠܝܐܪܒܓ ܪܗܬ ܝܟܬܘܠܘܬܒܒ ܗܡܐ ܠܝܐܪܒܓ ܝܪܗܬ ܝܟܬܘܠܘܬܒܒ ܪܒ ܘܗ ܐܝܥܫܐ ܐܥܩ ܪܒ ܘܗ ܐܝܥܫܐ ܐܥܩ ܡܘܝܠܟ ܐܣܘܓ ܢܢܝܕܚܐ ܝܟܒ ܡܘܝܠܟ ܐܣܘܓ ܢܢܝܕܚܐ ܝܟܒ ܐܫܕܘܩ ܬܕܥܠ ܗ̇ ܢܒܕ ܘܗ ܟܝܪܒ ܐܫܝܕ̈ ܩ ܐܫܕܘܩ ܬܕܥܠ ܗ̇ ܢܒܕ ܘܗ ܟܝܪܒ ܐܫܝܕ̈ ܩ ܐܝ̈ ܒܢ ܢܘܟܒܪܘܐܕ ܟܝܪܒ ܐܝ̈ ܒܢ ܢܘܟܒܪܘܐܕ ܟܝܪܒ ܢܘܬܠܛܩܬܐܕ ܐܟܝܪ̈ܒ ܐܕ̈ ܗܣ ܢܘܬܠܛܩܬܐܕ ܐܟܝܪ̈ܒ ܐܕ̈ ܗܣ ܢܘܢܐ ܒܒܠܘ ܐܪܝܥ ܐܘܗ ܬܚܢ ܢܘܢܐ ܒܒܠܘ ܐܪܝܥ ܐܘܗ ܬܚܢ ܒܘܩܥܝ ܝܪܡ ... ܐܚܝܙܡܕ ܐܫܕܘܩ ܬܕܥ ܐܡܘܢܩ ܕܚ ܒܘܩܥܝ ܝܪܡ ... ܐܚܝܙܡܕ ܐܫܕܘܩ ܬܕܥ ܐܡܘܢܩ ܕܚ ܡܝܪܦܐ ܝܪܡ ܬܝܘܗ ܐܒܛ ܐܪܘܚ ܡܝܪܦܐ ܝܪܡ ܬܝܘܗ ܐܒܛ ܐܪܘܚ ܝܟܠ ܕܝܒܥ ܐܪܒܕ ܗܠܩܕ ܐܬܕܥ ܝܟܝܒܘܛ ܐܬܕܥܕ ܝܟܠ ܕܝܒܥ ܐܪܒܕ ܗܠܩܕ ܐܬܕܥ ܝܟܝܒܘܛ ܐܬܕܥܕ ܗܡܓܬܦ ܝܥܡܫ ܐܥܪܐ ܐܥܪܐ ܗܡܓܬܦ ܝܥܡܫ ܐܥܪܐ ܐܥܪܐ ܐܢܐ ܫܩܢ ܐܗ ܟܝܡܚܪ̈ܕ ܐܥܪܬܒ ܐܬܘܒܝܬܕ ܐܢܐ ܫܩܢ ܐܗ ܟܝܡܚܪ̈ܕ ܐܥܪܬܒ ܐܬܘܒܝܬܕ ܝܒ ܝܥܛܐ ܐܡܟ ܐܡܠܥܠ ܗܠ ܘܐ ܝܒ ܝܥܛܐ ܐܡܟ ܐܡܠܥܠ ܗܠ ܘܐ ܪܗܢܐ ܐܒܐܕ ܗܚܡܨ ܪܗܢܐ ܐܒܐܕ ܗܚܡܨ ܐܦܢ̈ ܟܒ ܝܪܡ ܢܠ ܪܬܣ ܐܦܢ̈ ܟܒ ܝܪܡ ܢܠ ܪܬܣ ܘܬܚܢܕ ܐܕ̈ ܝܢܥ ܠܟ ܐܕ̈ ܝܢܥܕ ܘܬܚܢܕ ܐܕ̈ ܝܢܥ ܠܟ ܐܕ̈ ܝܢܥܕ Quqalyon Quqalyon ܐܝܬܝܬܫ ܢܘܝܠܩܘܩ ܐܝܬܝܬܫ ܢܘܝܠܩܘܩ ܗ ܐܝܪܡܠ ܫܦܢ ܝܟܪܒ ܗ ܐܝܪܡܠ ܫܦܢ ܝܟܪܒ ܗ ܐܝܪܡܠ ܝܫܦܢ ܝܟܪܒ ܗ ܐܝܪܡܠ ܝܫܦܢ ܝܟܪܒ ܗ ... ܝܟܠ ܩܒܫܕ ܗ ... ܝܟܠ ܩܒܫܕ ܗ ... ܢܡ ܝܟܠ ܩܪܦ ܗ ... ܢܡ ܝܟܠ ܩܪܦ Eqbo Eqbo ܐܪܘܢ ܢܡ ܐܫܝ̈ ܒ ܢܝܥܓ ܐܒܩܥܘ ܐܒܠܐ ܐܚܒܘܫ ܐܪܘܢ ܢܡ ܐܫܝ̈ ܒ ܢܝܥܓ ܐܒܩܥܘ ܐܚܒܘܫ Sedro Repentance ܐܬܘܒܝܬܕ ܐܪܕܣ Qolo Qolo ܠܐܩ ܝܫܦܢܠ ܗ̇ ܠ ܝܘܗ ܩܒ ܠܐܩ ܢܠܒܗܝܕ ܘܗ ܟܝܪܒ ܢܠܒܗܝܕ ܘܗ ܟܝܪܒ ܢܘܟܝܪ̈ܢܟ ܝ̈ ܚܐ ܡܝܪܐ ܢܘܟܝܪ̈ܢܟ ܝ̈ ܚܐ ܘܡܝܪܐ
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ܡܕܩܕ ܐܢܝܠܐ ܝܗܘܒܘܛ :ܐܚܒܘܫ ܡܕܩܕ ܐܢܝܠܐ ܝܗܘܒܘܛ :ܐܚܒܘܫ ܐܦܐܠ ܐܝܕܪܕ ܐܢܒܙܒ :ܢܡ ܐܦܐܠ ܐܝܕܪܕ ܐܢܒܙܒ :ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܀ܟܠ ܢܢܝܪܩ ܀ܟܠ ܢܢܝܪܩ ܢܪܡ ܐܝܪܡ ܢܪܡ ܐܝܪܡ ܐܢܝܕܠ ܐܗܐܠ ܪܒ ܐܢܝܕܠ ܐܗܐܠ ܪܒ ܝܗ̇ ܒ ܐܬܐܕ ܟܝܐ ܘܠ ܝܗ̇ ܒ ܐܬܐܕ ܟܝܐ ܘܠ ܐܒܗܕܠܕ ܟܝܐ ܐܡܠܥ ܗܠܟ ܐܒܗܕܠܕ ܟܝܐ ܐܡܠܥ ܗܠܟ ܐܢܝܕ ܗܠܟܕ ܐܒܠܐ ܐܚܒܘܫ ܐܢܝܕ ܗܠܟܕ ܐܒܠܐ ܐܚܒܘܫ ܐܚܝܫܡ ܐܟܠܡ ܐܚܝܫܡ ܐܟܠܡ ܐܢܕܥ ܘܗ̇ ܒ ܐܢܕܥ ܘܗ̇ ܒ Compline Monday Compline Monday ܐܝܬܝܬܫ ܠܐܩܒ ܐܬܘܒܝܬܕ ܐܪܬܘܣܕ ܐܬܘܠܨ ܒܘܬ ܐܒܫܒ ܐܬܠܕ ܐܪܬܘܣ Sedro Repentance ܘ ܐܬܘܒܝܬܕ ܐܪܕܣ Qolo Qolo ܐܬܕܥ ܝܟܝܒܘܛ ܩܒ ܐܝܬܝܬܫ ܐܢܟܪܒ ܠܐܩ ܐܢܩܒܘܫ ܐܝܛܚ ܝܥܒ ܐܢܩܒܘܫ ܐܝܛܚ ܝܥܒ ܫܘܩܢ ܠܙܐܢ ܘܢܡ ܥܪܬܒ ܫܘܩܢ ܠܙܐܢ ܘܢܡ ܥܪܬܒ ܐܗܐܠܕ ܝܗܘܡܚܪ̈ܠ ܐܚܒܘܫ ܐܚܒܘܫ ܐܗܐܠܕ ܝܗܘܡܚܪ̈ܠ ܐܚܒܘܫ ܐܚܒܘܫ ܐܬܘܟܠܡ ܝܗܑ ܟܢܡ ܘܓܠ ܐܝܛܚ ܐܗ̇ ܢܡ ܐܝܛܚ ܝܗܑ ܟܢܡ ܘܓܠ ܐܬܘܟܠܡ ܐܗ̇ ܢܡ Alternative Qolo ܐܫܡܪܕ ܗܪܡ ܩܒ ܐܢܪܚ̱ܐ ܠܒܩ ܐܫܡܪܕ ܗܪܡ ܐܝܠܠܒ ܐܪܦܨܘ ܐܫܡܪܒ ܢܝܡܐܕ ܐܢܝܠܐ ܝܗܘܒܘܛ ܐܚܒܘܫ ,ܐܢ̱ܐ ܟܬܡܐܕ ܐܬܕܥ ܐܪܡܐ ܢܡ
Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܟܠ ܢܢܝܪܩ ܟܠ ܢܢܝܪܩ ܢܪܡ ܐܝܪܡ ܢܪܡ ܐܝܪܡ ܒܐܝܬܡ ܝܪܡ ܟܢܩܒܘܫܠ ܒܐܝܬܡ ܝܪܡ ܟܢܩܒܘܫܠ ܐܡܘܝ ܗܠ ܢܟܪ ܐܡܘܝ ܗܠ ܢܟܪ ܐܢ̱ܐ ܚܠܦ ܕܟ ܝܢܕ̈ ܥ ܘܡܠܫ ܐܢ̱ܐ ܚܠܦ ܕܟ ܝܢܕ̈ ܥ ܘܡܠܫ ܐܪܗܘܢ ܐܬܚܘܒܫܬ ܟܠ ܐܪܗܘܢ ܐܬܚܘܒܫܬ ܟܠ ܐܗܐܠ ܝܢܝܢܥ ܐܗܐܠ ܝܢܝܢܥ ܢܘܗܒܠ ܐܢܦܐܘ ܢܘܗܒܠ ܐܢܦܐܘ
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ܐܬܠܬܕ ܐܫܡܪܕ ܬܡܠܫ
Night Tuesday Night Tuesday ܐܒܫܒ ܐܬܠܬܕ ܐܡܘܝܕ ܐܝܠܠܕ ܐܢܪܝܥܡ ܒܘܬ ܐܒܫܒ ܐܬܠܬܕ ܐܝܠܠܕ M’irono Prayer ܐܢܪܝܥܡܕ ܐܬܘܠܨ
Psalm 134 Psalm 134 ܐܡܓܬܦ ܡܙܡ ܢܟ ܐܝܛܚ ܪܝܥܬܬܐ ܐܝܪܡܠ ܘܟܪܒ ܐܝܛܚ ܪܝܥܬܬܐ ܐܝܪܡܠ ܘܟܪܒ ܝܪܡܟܪܒ ܐܝܛܚ ܟܠ ܘܐ ܢܝܠܝܐ ܝܪܡܟܪܒ ܐܝܛܚ ܟܠ ܘܐ ܢܝܡܝܩܕ ܢܝܠܝܐ ܐܪܓܦ ܡܥ ܐܫܦܢ ܢܘܟܝܕ̈ ܝܐ ܘܡܝܪܐ ܢܘܩܒܬܫܢܕ ܬ̱ܢܐ ܐܒܨܕ ܘܗܢܐ ܢܘܟܝܕ̈ ܝܐ ܘܡܝܪܐ ܐܝܪܡ ܘܗ ܪܒܢܓ ܐܝܪܡ ܟܟܪܒܢ ܐܪܓܦ ܡܥ ܐܫܦܢ ܐܝܪܡ ܟܟܪܒܢ ܬ݀ ܓܠܦܕ ܝܗ̇ ܐܝܪܡܕ ܗܢܝܡܝ ܝܬܚܘܒܫܬ ܝܠܘܥܬ ܐܝܪܡ ܘܗ ܐܪܒܢܓ ܝܬܚܘܒܫܬ ܝܠܘܥܬ ܬܢܐ ܐܒܨܕ ܘܗܢܐ ܝܢܫܠ ܥܒܢ ܬ݀ ܓܠܦܕ ܝܗ ܐܝܪܡܕ ܗܢܝܡܝ ܝܢܫܠ ܥܒܢ ܢܝܚܬܦܬܡܕ ܐܡܘܝܒ ܝܬܘ̈ ܦܣ ܢܠ̈ ܠܡܢ ܢܝܚܬܦܬܡܕ ܐܡܘܝܒ ܝܬܘ̈ ܦܣ ܢܠ̈ ܠܡܢ ܐܡܡܝܐܒܘ ܐܝܠܠܒ ܝܫܦܢ ܬ݀ ܝܟܣ ܐܡܡܝܐܒܘ ܐܝܠܠܒ ܝܫܦܢ ܬ݀ ܝܟܣ ܗܒ ܢܩܬܕ ܐܡܘܝܒ ܟܝܐ ܬܝܥܛܬܐ ܗܒ ܢܩܬܕ ܐܡܘܝܒ ܟܝܐ ܬܝܥܛܬܐ ܢܝܕ̈ ܝܢܥܠ ܐܪܫܐ ܐܝܪܡܠ ܘܚܒܫ ܢܝܕ̈ ܝܢܥܠ ܐܪܫܐ ܐܝܪܡܠ ܘܚܒܫ ܐܬܕܚ ܐܬܚܘܒܫܬ ܐܚܒܘܫ ܐܬܕܚ ܐܬܚܘܒܫܬ ܐܚܒܘܫ Eqbo ܘܢܗ ܐܒܩܥ ܐܬܘܕ̈ ܚ ܠܟ ܗܠܟ ܢܝܥܛܕ ܐܚܪܝ ܘܢܗ
Qawmo I Mother of God Qawmo I Mother of God ܐܗܐܠ ܬܕܠܝܕ )ܐܬܝܡܕܩ( ܐܝܡܕܩ ܐܬܫܡܫܬ ܐܗܐܠ ܬܕܠܝܕ ܐܝܠܠܕ ܐܝܡܕܩ ܐܡܘܩ Prayer after M’irono ܐܒܩܥܘ ܐܢܪܝܥܡ ܪܬܒܕ ܐܬܘܠܨ Eqbo ܐܚܪܝ ܘܢܗ ܩܒ ܐܬܘܕ̈ ܚ ܠܟ ܗܠܟ ܢܝܥܛܕ ܐܚܪܝ ܘܢܗ
Sedro Mother of God ܐܗܐܠ ܬܕܠܝܕ ܐܪܕܣ Qolo Qolo ܢܢܝܪܩ ܐܝܪܡ ܟܠ ܠܐܩ ܢܢܝܪܩ ܐܝܪܡ ܟܠ ܩܒ ܠܐܩܘ ݀ ܬܪܡܐ ܟܬܢܥܛܘ ܝܢܬܠܝܚ ݀ ܬܪܡܐ ܟܬܢܥܛܘ ܝܢܬܠܝܚ ܐܥܪܐܒ ܐܬܝܒ ܝܠ ܬܝܠ ܐܚܘܪܕ ܐܝܒܢ ܐܚܝܨܢ ܕܝܘܕ ܢܝܐ ܐܬܠܘܬܒ ܐܗܐܠ ܬܕܠܝ ܐܚܒܘܫ ܐܡܥ ܐܕܘܡ ܐܬܬܢܠܐ ܐܪܒܓ ܗ̇ ܕܠܝܕ ܐܚܒܘܫ ܐܬܘܝܒܢܒܘ ܐܣܘܡܢܒ ܢܡ ܐܬܠܘܬܒ ܐܗܐܠ ܬܕܠܝ ܢܡ
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Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܢܡܥ ܝܟܬܘܠܨ ܢܡܥ ܝܟܬܘܠܨ ܐܡܚܪ̈ ܬ݀ ܝܠܡ ܐܡܚܪ̈ ܬ݀ ܝܠܡ ܐܦܐܠ ܐܡܠܫܒ ܝܬ ܐܦܐܠ ܐܡܠܫܒ ܝܬ ܐܬܪܝܕܗ ܐܡܠܫܒ ܝܬ ܐܬܪܝܕܗ ܐܡܠܫܒ ܝܬ ܐܬܝܠܛ ܐܡܠܫܒ ܝܬ ܐܬܝܠܛ ܐܡܠܫܒ ܝܬ ܐܚܢܕܡ ܐܡܠܫܒ ܝܬ ܐܚܢܕܡ ܐܡܠܫܒ ܝܬ ܝܗܕ ܗܬܘ̈ ܠܨܒ ܝܗܕ ܗܬܘ̈ ܠܨܒ ܐܗܐܠ ܪܒ ܐܗܐܠ ܪܒ Qawmo II Martyrs Qawmo II Martyrs ܐܕ̈ ܗܣܕ ܐܝܠܠܕ ܢܝܪܬܕ ܐܡܘܩ ܐܕ̈ ܗܣܕ ܐܝܠܠܕ ܢܝܪܬܕ ܐܡܘܩ Eqbo Eqbo ܐܒܩܥ ܠܐܩܒ ܐܚܪܝ ܘܢܗ ܩܒ ܐܒܩܥ ܗܒܕ ܐܝܚ ܪܒ ܟܝܪܒ ܗܒܕ ܐܝܚ ܪܒ ܟܝܪܒ Sedro Saints ܐܫܝܕ̈ ܩܕ ܐܪܕܣ
Qolo Qolo ܠܐܩ ܢܢܝܪܩ ܐܝܪܡ ܟܠ ܩܒ ܠܐܩ ܘܒܪܩ ܐܣܝܦ ܐܚܝ̈ ܠܫ ܢܝܠܝܐܕ ܐܩܒܬܢ ܝ̈ ܚܐ ܘܬ ܐܚܝ̈ ܠܫܕ ܢܘܗܬܘ̈ ܠܨܒ ܐܢܡ ܠܛܡ ܢܪܡ ܐܢܢܚ ܢܝܐ ܗܫܝܪ ܢܟܪܐܕ ܘܗ ܐܚܒܘܫ ܐܚܝ̈ ܒܫ ܐܪ̈ܝܗܢ ܢܝܪܬ ܐܚܒܘܫ ܬܝܘܗ ܐܩܒܬܡ ܣܘܢܐܦܛܣܐܕ ܗܠܛܩܒ ܢܡ ܝܒ ܘܥܓܦ ܐܚܘܪܕ ܐܬܘܪ̈ܗܢ ܐܥܒܪܐ ܢܡ Supplication Mor Ephrem Supplication Mor Ephrem ܡܝܪܦܐ ܝܪܡܕ ܐܬܘܥܒ ܡܝܪܦܐ ܝܪܡܕ ܐܬܘܥܒ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ ܟܘܠܠܡ ܐܚܘܪܒܕ ܐܝ̈ ܒܢ ܟܘܠܠܡ ܐܚܘܪܒܕ ܐܝ̈ ܒܢ ܐܚܝ̈ ܠܫ ܐܝ̈ ܒܢܠ ܐܚܝ̈ ܠܫ ܐܝ̈ ܒܢܠ ܢܡܥ ܘܣܝܦܐ ܢܡܥ ܘܣܝܦܐ ܠܐܝܚܠ ܐܚܒܘܫ ܠܐܝܚܠ ܐܚܒܘܫ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ Qawmo III Repentance Qawmo III Repentance ܐܬܘܒܝܬܕ ܐܝܠܠܕ ܐܬܠܬܕ ܐܬܫܡܫܬ ܐܬܘܒܝܬܕ ܐܝܠܠܕ ܐܬܠܬܕ ܐܡܘܩ ܐܒܩܥ ܐܚܪܝ ܘܢܗ ܩܒ ܐܒܩܥ ܐܟܒ ܐܛܒ̈ ܫ ܝܫܝܪ̈ ܗܡܥ ܢܝܟܒܘ ܒܘܩܥܝ ܐܟܒ ܠܐܕܬܐ ܟܒ ܐܢܢܚ ܠܐܡܕ ܐܒܪ ܐܡܝ ܫܝܒܚܕ ܢܘܥܡܫܠ ܐܟܒܘ ܗܢܡ ܕܒܐܕ ܦܣܘܝܠ
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ܘܗ ܐܚܢܘܓ ܘܠܙܐܘ ܝܗܘܪܒܕܕ ܢܝܡܝܢܒܠܘ ܢܝܪܨܡܒ ܐܒܪ Sedro Repentance ܐܪܕܣ Qolo Qolo ܢܢܝܪܩ ܐܝܪܡ ܟܠ ܢܢܝܪܩ ܐܝܪܡ ܟܠ ܩܒ ܠܐܩ ܐܡܓܬܦ ܐܡܓܬܦ ܝܫܝܐ ܪܒ ܘܗ ܕܝܘܕ ܐܝܘܠܠܗ ܐܫܕܘܩܕ ܐܚܘܪܕ ܐܪܢܟ ܝܫܝܐ ܪܒ ܘܗ ܕܝܘܕ ܐܝܘܠܠܗ ܐܫܕܘܩܕ ܐܚܘܪܕ ܐܪܢܟ ܝܬܝܘܫܬ ܠܥ ܟܬܪܟܕܬܐ ܝܬܝܘܫܬ ܠܥ ܟܬܪܟܕܬܐ ܝܢܝܥܪ ܪܝܥܐ ܐܝܠܠܒ ܐܚܒܘܫ ܝܢܝܥܪ ܪܝܥܐ ܐܝܠܠܒ ܐܚܒܘܫ ܡܕܩ ܕܝܘܕ ܪܡܙ ܐܝܠܠܒ ܢܡ ܡܕܩ ܕܝܘܕ ܪܡܙ ܐܝܠܠܒ ܢܡ Supplication Mor Balay Supplication Mor Balay ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܐܝ̈ ܛܚܠ ܢܐܚ ܐܝ̈ ܛܚܠ ܢܐܚ ܢܠ ܩܘܒܫܘ ܢܠ ܩܘܒܫܘ ܐܢܢܚ ܟܥܪܬܒ ܐܢܢܚ ܟܥܪܬܒ ܐܡܚܪ̈ ܥܪܬ ܟܥܪܬ ܐܡܚܪ̈ ܥܪܬ ܟܥܪܬ ܐܝܡܫܒܕ ܢܘܒܐ ܐܝܡܫܒܕ ܢܘܒܐ ܪܡܐܕ ܘܗܠ ܐܚܒܘܫ ܪܡܐܕ ܘܗܠ ܐܚܒܘܫ ܐܝ̈ ܠܥܕ ܐܪܡ ܐܝ̈ ܠܥܕ ܐܪܡ ܢܬܫܡܫܬ ܠܒܩ ܢܬܫܡܫܬ ܠܒܩ Hallelujah x 3 Hallelujah x 3 ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܐܗܐܠ ܟܠ ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܀ܢܝ̈ ܢܒܙ ܓ ܐܗܐܠ ܟܠ ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܀ܐܗܐܠ ܟܠ ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܐܗܐܠ ܟܠ ܀ܐܟܪܫܘ ܢܝ̈ ܗܒܠܐ ܢܘܢܐ ܪܟܕܬܢ ܐܬܘ̈ ܠܨܒܘ ܐܢܒܪ̈ܘܩܒ ܪܟܕܬܢ ܐܬܘ̈ ܠܨܒܘ ܐܢܒܪ̈ܘܩܒ ܀ܟܝܡܚܪ̈ܒ ܢܠ ܢܘܚ ܢܘܢܐ Sedro Common ܐܝܢܘܓ ܐܪܕܣ Magnificat and Maorbe Magnificat and Maorbe ܫܦܢ ܐܒܪܘܡ ܢܟ ܢܟ ܐܬܒܘ ܐܒܪܘܡܘ
Amin mo Tob Amin mo Tob ܒܝܬܟ ܐܗܘ ܐܝܪܡܠ ܘܚܒܫܕ ܐܪܘܡܙܡ ܒܘܬ ܢܡܘ ܐܚܒܘܫ ܀ܪܫܘ ܐܝܪܡܠ ܘܚܒܫ ܡܙܡ ܐܢܝܢܥ ܢܝܪܡܐ ܗܡܠܘܫܒܘ ܠܥܠ ܡܠܥ ܐܬܘܝܬܝܠܬܠ ܐܚܒܘܫ
Quqalyon Quqalyon ܐܡܘܢܩ ܕܚ ܢܘܝܠܩܘܩ ܢܘܝܠܩܘܩ ܐܡܘܢܩ ܕܚܕ ܐܬܫܡܫܬ ܗ ... ܟܝܐ ܐܩܝܕܙ ܗ ... ܟܝܐ ܐܩܝܕܙ ܗ ... ܗܬܝܒܒ ܢܝܒܝܨܢܕ ܗ ... ܗܬܝܒܒ ܢܝܒܝܨܢܕ ܗ ... ܒܘܬ ܢܘܥܪܦܢ ܗ ... ܒܘܬ ܢܘܥܪܦܢ
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ܗ ... ܨܝܪܬܕ ܢܘܘܚܢܘ ܗ ... ܨܝܪܬܕ ܢܘܘܚܢܘ
ܐܒܩܥܘ ܐܚܒܘܫ ܐܒܩܥܘ ܐܚܒܘܫ ܬܪܝ ܝܪܡ ܘܐ ܟܢܪܟܘܕ ܐܡܘܐܬ ܝܪܡ ܘܐ ܟܢܪܟܘܕ
Sedro One Saint ܐܪܕܣ Qolo Qolo ܠܐܩ ܢܢܝܪܩ ܐܝܪܡ ܟܠ ܩܒ ܠܐܩܘ ܐܛܝܠܫ ܝܪܡ ܐܡܝܟܚ ܬܢܐ ܐܝܣܐ ܣܝܓܪܘܓ ܝܪܡܠ ܐܘܗܢ ܐܒܛ ܐܢܪܟܘܕ !!! ܚܝܟܫ ܠܐ ܐܝܣܐ ܝܪܡ ܟܥܪܬ ܚܝܬܦ ܐܟܠܡ ܝܪܡ ... ܟܬܝܬܡ ܡܘܝܠ ܐܡܕܥ ܐܚܒܘܫ ܝܪܡ ... ܟܢܪܟܘܕ ܡܘܝܒ ܐܝܕܚ ܐܬܝܪܒ ܗ̇ ܠܟ ܐܚܒܘܫ ܐܚܘܪܕ ܐܬܘܪ̈ܗܢ ܐܥܒܪ̈ܐ ܢܡ ܝܟܙ ܐܡܘܨܪܒ ܝܪܡ ... ܟܬܝܬܡ ܡܘܝܠ ܐܡܕܥ ܢܡ Supplication Mor Ephrem Supplication Mor Ephrem ܡܝܪܦܐ ܝܪܡܕ ܐܬܘܥܒ ܡܝܪܦܐ ܝܪܡܕ ܐܬܘܥܒ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܠ ܪܕܫ ܢܠ ܪܕܫ ܢܘܕܘܢ ܐܝܠܠܒ ܢܘܕܘܢ ܐܝܠܠܒ ܐܬܠܘ̈ ܬܒܕ ܐܬܘܪܝܥ ܐܬܠܘ̈ ܬܒܕ ܐܬܘܪܝܥ !!! ܚܝܟܫ ܠܐ ܐܬܝܛܚܒ ܥܒܛܬܢ ܠܐ ܐܝܘܪܒ ܘܐ ܟܠ ܐܚܒܘܫ ܐܝܘܪܒ ܘܐ ܟܠ ܐܚܒܘܫ ܐܬܘ̈ ܠܨܕ ܐܥܘܡܫ ܐܬܘ̈ ܠܨܕ ܐܥܘܡܫ ܢܬܘܠܨ ܥܡܫ ܢܬܘܠܨ ܥܡܫ
Morning Tuesday Morning Tuesday ܐܒܫܒ ܐܬܠܬܕ ܐܪܦܨܕ ܐܢܝܢܥ ܒܘܬ ܐܒܫܒ ܐܬܠܬܕ ܐܪܦܨܕ Psalm 51 ܝܠܥܡܚܪܕ ܡܙܡ Psalm 63 (62) with Psalm 63 (62) with responsory responsory :ܬܦ ܐܢܝܢܥ ܐܡܠܥܕ ܗܪܗܘܢ ܝܗܐܠ ܝܗܐܠ ܐܡܠܥܕ ܗܪܗܘܢ ܝܗܐܠ ܝܗܐܠ ܐܗܐܠ ܥܘܫܝ ܟܠ ܝܗ ܐܝܗܨ ܐܗܐܠ ܥܘܫܝ ܟܠ ܝܗ ܐܝܗܨ ܐܗܐܠ ܐܚܝܫܡ ܟܬܪܚ ܢܟܗ ܐܗܐܠ ܐܚܝܫܡ ܟܬܪܚ ܢܟܗ ܢܝܗܐܠ ܗܐܠ ܢܝܒܛܕ ܠܛܡ ܢܝ̈ ܗܐܠ ܗܐܠ ܢܝܒܛܕ ܠܛܡ ܐܚܒܫܡܘ ܠܐܝܚܕ ܟܟܪܒܐ ܢܟܗ ܐܚܒܫܡܘ ܠܐܝܚܕ ܟܟܪܒܐ ܢܟܗ ܐܢ̱ܐ ܥܕܝ ܬܝܛܚܕ ܐܢܡܘܫ ܟܝܐ ܐܢ̱ܐ ܥܕܝ ܬܝܛܚܕ ܐܢܡܘܫ ܟܝܐ ܐܟ̈ ܠܡܕ ܐܟܠܡ ܠܥ ܟܬܪܟܕܬܐ ܐܟ̈ ܠܡܕ ܐܟܠܡ ܠܥ ܟܬܪܟܕܬܐ ܺ ܺ ܬܝܛܚܕ ܠܥ ܬܝܘܗܕ ܠܛܡ ܬܝܛܚܕ ܠܥ ܬܝܘܗܕ ܠܛܡ
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̈ ̈ ܝܗܛܚ ܠܛܡ ܝܫܦܢ ܬܩܦܢ ܝܗܛܚ ܠܛܡ ܝܫܦܢ ܬܩܦܢ ܐܝ̈ ܛܚܠ ܢܐܚ ܘܥܒ ܢܘܢܗ ܐܝ̈ ܛܚܠ ܢܐܚ ܘܥܒ ܢܘܢܗ ܐܡ̈ ܠܥܕ ܐܪܡ ܢܘܡܠܬܫܢ ܐܡ̈ ܠܥܕ ܐܪܡ ܢܘܡܠܬܫܢ ܐܬܝ̈ ܡܕ ܐܢܡܚܢܡ ܪܗܒܬܫܢ ܐܬܝ̈ ܡܕ ܐܢܡܚܢܡ ܪܗܒܬܫܢ ܕܓܬܣܡܕ ܐܝܕܘܚܠ ܐܒܠܐ ܐܚܒܘܫ ܕܓܬܣܡܕ ܐܝܕܘܚܠ ܐܒܠܐ ܐܚܒܘܫ Psalm 113 + 148-150 Psalm 113 + 148-150 ܗܝܘܪܒܠ ܐܚܒܘܫ ܢܝܡܐ ܘܚܒܫ ܐܪܗܘܢܕ ܗܝܘܪܒܠ ܒܘܫ :ܬܦ ܡܙܡ ܐܟܪܫܘ ܗܡܫ ܐܘܗܢ ܐܟܪܫܘ ܐܝܪܡܕ ܝܗܘܕ̈ ܒܥ
ܐܒܩܥ ܐܒܩܥܘ ܐܚܒܘܫ ܐܝܐܓ ܐܪܗܘܢ ܘܗܒ ܐܝܐܓ ܐܪܗܘܢ ܘܗܒ Sedro Common ܐܝܢܘܓ ܐܪܕܣ Qolo 1 Qolo 1 ܐܝܬܝܠܬ ܐܡܫܘܓ ܐܛܚܢ ܠܐ ܐܛܚܕ ܒܘܬ ܐܡܫܘܓ ܐܛܚܢ ܠܐ ܐܛܚܕ ܩܒ ܐܪܦܨܕ ܐܝܡܕܩ ܠܐܩ ܐܝܘܠܠܗ ܝܠܩ ܥܡܫܬ ܐܪܦܨܒ ܐܝܪܡ ܐܡܓܬܦ ܝܠܩ ܥܡܫܬ ܐܪܦܨܒ ܐܝܪܡ ܐܡܓܬܦ ܐܝܬܝܠܬ ܢܝܡܝܣܬܬܡܕ ܐܪܦܨܕ ܗܢܕܥܒ ܢܝܡܝܣܬܬܡܕ ܐܪܦܨܕ ܗܢܕܥܒ ܐܝܘܠܠܗ ܐܪܦܨܕ ܗܢܕܥܒ ܐܝܘܠܠܗ ܝܠܘܥܬ ܟܬܘܠ ܬܥܓܘ ܐܪܦܨܕ ܗܢܕܥܒ ܐܝܘܠܠܗ ܝܠܘܥܬ ܟܬܘܠ ܬܥܓܘ ܢܘܪܗܐ ܠܩܫ ܢܘܪܗܐ ܠܩܫ )ܐܚܝܫܡܠ( ܐܚܝܡܫܠ ܐܚܒܘܫ ܐܚܒܘܫ ܐܚܝܫܡܠ ܐܚܒܘܫ ܐܚܒܘܫ ܐܝ̈ ܟܕ ܐܡܪ̈ܝܦ ܢܡ ܐܝ̈ ܟܕ ܐܡܪ̈ܝܦ ܢܡ ܢܢܝܦܫܟܬܡ ܝܟܠ ܐܗܐܠ ܬܕܠܝܕ ܢܢܝܦܫܟܬܡ ܝܟܠ ܐܗܐܠ ܬܕܠܝܕ ܡܝܪܡ ܝܠ ܪܡܐ ܡܝܪܡ ܝܠ ܝܪܡܐ ܐܙܚܕ ܘܗ ܐܝܢܣ ܐܙܚܕ ܘܗ ܐܝܢܣ ܐܗܐܠܕ ܗܡܐ ܐܬܫܝܕܩ ܐܬܠܘܬܒ ܐܗܐܠܕ ܗܡܐ ܐܬܫܝܕܩ ܐܬܠܘܬܒ ܐܚܝܫܡܠ ܐܚܒܘܫ ܐܫܝܕ̈ ܩ ܐܚܝܫܡܠ ܐܚܒܘܫ ܐܫܝܕ̈ ܩ ܢܝܠܗ ܢܘܢܐ ܢܡ ܢܝܠܗ ܢܘܢܐ ܢܡ ܐܕ̈ ܗܣ ܝܠ ܘܪܡܐ ܐܕ̈ ܗܣ ܝܠ ܘܪܡܐ ܐܡܣ̈ ܒ ܟܝܐ ܐܕ̈ ܗܣ ܐܡܣ̈ ܒ ܟܝܐܕ ܐܕ̈ ܗܣ ܢܝܣܘܓܬܡ ܗܘ ܟܒ ܐܨܝ̈ ܐܠ ܢܘܗܠܟ ܐܡܘܢܩ ܕܚܕ ܢܝܣܘܓܬܡ ܗܘ ܟܒ ܐܨܝ̈ ܐܠ ܢܘܗܠܟ ܐܡܘܢܩ ܕܚܕ ܝܚܒܐ ܝܪܡ ... ܐܫܘܡ ܝܪܡ ... ܢܝܓܘܐ ܝܪܡ ܐܝܒܓ ܟܪܡܕ ܗܢܝܡܝ ܝܒܐ ܝܪܡ ܐܝܒܓ ܟܪܡܕ ܗܢܝܡܝ ܕܝܘܕ ܐܘܗ ܡܕܩ ܐܪܦܨܕ ܗܢܕܥܒ ܐܪܦܨܕ ܕܝܘܕ ܐܘܗ ܡܕܩ ܐܪܦܨܕ ܗܢܕܥܒ ܐܪܦܨܕ ܐܪܦܨ ܐܢܗ ܢܐ ܐܪܦܨ ܐܢܗ ܢܐ ܥܫܠܟ ܐܗܐܠܕ ܗܥܪܬ ܐܬܘܒܝܬܕ ܥܫܠܟ ܐܗܐܠܕ ܗܥܪܬ ܐܬܘܒܝܬܕ ܐܛܚܢ ܠܐ ܐܛܚܕ ܐܛܚܢ ܠܐ ܐܛܚܕ ܐܢ̱ܐ ܐܛܚ ܝܢܝܒܨܒ ܐܢ̱ܐ ܐܛܚ ܝܢܝܒܨܒ ܐܬܐܢ ܝܪܡ ܟܬܘܠ ܐܬܐܢ ܝܪܡ ܟܬܘܠ ܐܕ̈ ܝܢܥܠ ܐܬܘܠܨܒ ܪܟܕܬܢ ܐܕ̈ ܝܢܥܕ ܐܕ̈ ܝܢܥܠ ܐܬܘܠܨܒ ܪܟܕܬܢ ܐܕ̈ ܝܢܥܕ Qolo II Qolo II
107
ܢܝܪ̈ܬܕ ܐܡܘܩ ܐܝܢܝܡܬ ܐܡܫܘܓ ܐܒܐܕ ܗܡܠܫ ܩܒ ܢܝܪܬܕ ܠܐܩ ܐܪܦܨ ܢܕܥܒ ܐܗܐܠܕ ܗܢܝܒܨ ܟܝܐ ܐܡܓܬܦ ܐܪܦܨ ܢܕܥܒ ܐܗܐܠܕ ܗܢܝܒܨ ܟܝܐ ܐܡܓܬܦ ܝܥܪ̈ܬ ܢܝܚܬܦܬܡܕ ܝܥܪ̈ܬ ܢܝܚܬܦܬܡܕ ܗܠ ܝܛܡ ܢܪܡܕ ܗܪܦܨ ܐܬܘܕܚܒ ܐܬܐ ܐܬܐܡ ܗܠ ܝܛܡ ܢܪܡܕ ܗܪܦܨ ܐܬܘܕܚܒ ܐܬܐ ܐܬܐܡ ܐܚܒܘܫ ܟܠ ܐܪܦܨ ܢܕܥܒ ܐܚܒܘܫ ܐܚܒܘܫ ܟܠ ܐܪܦܨ ܢܕܥܒ ܐܚܒܘܫ ܗܠ ܕܘܓܣܢ ܐܪܦܨ ܢܕܥܒ ܢܡ ܗܠ ܕܘܓܣܢ ܐܪܦܨ ܢܕܥܒ ܢܡ ܐܡܘܪ ܢܡ ܐܒܐܕ ܗܡܠܫ ܐܗܐܠ ܬܕܠܝܕ ܐܡܘܪ ܢܡ ܐܒܐܕ ܗܡܠܫ ܐܗܐܠ ܬܕܠܝܕ ݀ ܬܪܡܕܬܐܘ ܡܝܪܡ ݀ܬܗܡܬ ݀ ܬܪܡܕܬܐܘ ܡܝܪܡ ݀ܬܗܡܬ ܠܝܐܪܒܓ ܪܒܣ ܢܣܝܢܒ ܠܝܐܪܒܓ ܪܒܣ ܢܣܝܢܒ ܐܫܘܪ̈ܕ ܟܠ ܢܝܠܐܫܡ ܢܐ ܬܪܨܢ ܘܓܒ ܐܫܕܘܩ ܠܟܝܗܒ ܐܝ̈ ܒܢܕ ܢܘܗܡܥ ܐܡܠܫ ܐܫܝܕ̈ ܩ ܐܝ̈ ܒܢܕ ܢܘܗܡܥ ܐܡܠܫ ܐܫܝܕ̈ ܩ ܘܚܒܫܡܠ ܐܐܝ ܐܡܟ ܘܚܒܫܡܠ ܐܐܝ ܐܡܟ ܢܘܟܝܕܘܚܠܒ ܢܘܬܢܐ ܘܠ ܐܡܣ̈ ܒ ܢܘܬܡܣ ܠܐܕ ܐܕ̈ ܗܣ ܣܘܩܝܪܘܩ ܝܪܡ ... ܠܐܝ̈ ܠܩ ܐܦ̈ ܓܘ ܐܪ̈ܒܐ ܐܡܘܢܩ ܕܚܕ ܢܘܟܝܕܘܚܠܒ ܢܘܬܢܐ ܘܠ ܡܝܪܦܐ ܝܪܡ ... ܐܬܝܣܘܪܛܦ ܝܗ ܐܬܥܝܣܒ ܟܬܘܟܠܡ ܐܬܐܬ ܢܪܡ ܐܬܘܒܝܬܕ ܟܬܘܟܠܡ ܐܬܐܬ ܢܪܡ ܐܬܘܒܝܬܕ ܐܪܪܫܒ ܘܗ ܐܡܪܟ ܢܪܡ ܐܪܪܫܒ ܘܗ ܐܡܪܟ ܢܪܡ ܐܣܝܓ ܢܠ ܐܥܬܫܐ ܐܣܝܓ ܢܠ ܐܥܬܫܐ ܗܬܪܛܢܕ ܐܬܘܒܝܛ ܝܗ ܗܬܪܛܢܕ ܐܬܘܒܝܛ ܝܗ ܢܝ̈ ܗܒܠܐ ܢܘܢܐ ܪܟܕܬܢ ܐܕ̈ ܝܢܥܕ ܢܝ̈ ܗܒܠܐ ܢܘܢܐ ܪܟܕܬܢ ܐܕ̈ ܝܢܥܕ Quqalyon Quqalyon ܚ ܢܘܝܠܩܘܩ ܐܝܢܝܡܬ ܢܘܝܠܩܘܩ ܗ ܐܥܝܫܪ̈ܒ ܡܣܚܬ ܠܐ ܗ ܐܥܝܫܪ̈ܒ ܡܣܚܬ ܠܐ ܗ ... ܠܐܓ̈ ܟܝܐܕ ܠܛܡ ܗ ... ܠܐܓ̈ ܟܝܐܕ ܠܛܡ ܗ ... ܕܒܥܘ ܐܗܠܐܒ ܪܒܣ ܗ ... ܕܒܥܘ ܐܗܠܐܒ ܪܒܣ ܗ ... ܟܠ ܠܬܢܘ ܐܝܪܡܒ ܪܒܣ ܗ ... ܟܠ ܠܬܢܘ ܐܝܪܡܒ ܪܒܣ
ܢܡܕ̈ ܩܡ ܐܪܦܨ ܢܕܥܒ ܐܒܩܥ ܢܡܕ̈ ܩܡ ܐܪܦܨ ܢܕܥܒ ܐܒܩܥܘ ܐܚܒܘܫ Sedro Repentance Sedro Repentance ܐܬܘܒܝܬܕ ܐܪܕܣ ܐܬܘܒܝܬܕ ܐܪܕܣ ܢܝܪܬܕ ܐܡܘܩ ܢܡ ܠܐܩ ܠܐܩ ݀ ܬܪܕܬܫܐ ܐܪܦܨ ܢܕܥܒ ݀ ܬܪܕܬܫܐ ܐܪܦܨ ܢܕܥܒ ܬ݀ ܝܙܚܬܐ ܐܪܦܨ ܢܕܥܒ ܬ݀ ܝܙܚܬܐ ܐܪܦܨ ܢܕܥܒ ܐܘܗ ܝܠܨ ܐܪܦܨ ܢܕܥܒ ܐܚܒܘܫ ܐܘܗ ܝܠܨ ܐܪܦܨ ܢܕܥܒ ܐܚܒܘܫ ܐܘܗ ܪܡܙ ܐܪܦܨ ܢܕܥܒ ܢܡ ܐܘܗ ܪܡܙ ܐܪܦܨ ܢܕܥܒ ܢܡ Supplication Mor Ephrem Supplication Mor Ephrem ܡܝܪܦܐ ܝܪܡܕ ܐܬܘܥܒ ܡܝܪܦܐ ܝܪܡܕ ܐܬܘܥܒ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܐܪܦܨ ܘܗܒܘ ܐܪܦܨ ܘܗܒܘ ܐܬܝܪ̈ܒ ܢܡܕ̈ ܩܡ ܐܪܦܨܒ ܐܬܝܪ̈ܒ ܢܡܕ̈ ܩܡ ܐܪܦܨܒ
108
ܝܛܡ ܐܪܦܨܕ ܗܕܓܙܝܐ ܝܛܡ ܐܪܦܨܕ ܗܕܓܙܝܐ ܬܝܟܣ ܐܪܦܨܠ ܐܪܦܨ ܢܡ ܬܝܟܣ ܐܪܦܨܠ ܐܪܦܨ ܢܡ ܟܚܒܫܐ ܐܪܦܨ ܐܢܗܒ ܟܚܒܫܐ ܐܪܦܨ ܐܢܗܒ ܐܢܘܝ ܬ݀ ܢܦܕ ܟܝܐ ܐܢܘܝ ܬ݀ ܢܦܕ ܟܝܐ ܢܬܘܥܒ ܐܢܦܬ ܢܟܗܘ ܢܬܘܥܒ ܐܢܦܬ ܢܟܗ
ܐܪܦܨܕ ܐܬܘܠܨ ܬܡܠܫ
3rd hour Tuesday 3rd hour Tuesday ܢܝ̈ ܥܫܬܠܬܕ ܐܒܫܒ ܐܬܠܬ ܢܝ̈ ܥܫܬܠܬܕ ܐܬܘܒܝܬܕ ܢܝ̈ ܥܫ ܬܠܬܕ ܐܬܘܠܨ ܒܘܬ Sedro Repentance ܐܬܘܒܝܬܕ ܐܪܕܣ Qolo Qolo ܐܝܡܕܩ ܐܡܘܩ ܢܡ ܠܐܩܒ ܟܬܕܥܠ ܗ̇ ܝܪܛܢ ܐܚܝܫܡ ܩܒ ܠܐܩܘ ܢܩܘܪܦ ܠܠܡ ܠܐܬܡ̈ ܒ ܢܩܘܪܦ ܠܠܡ ܠܐܬܡ̈ ܒ ܐܒܐܕ ܗܬܠܡ ܐܝܕܝܚܝ )ܐܚܒܘܫ( ܐܡܘܪ ܬܘܟܠܡ ܬ݀ ܝܡܕܬܐ ܐܡܘܪ ܬܘܟܠܡ ܬ݀ ܝܡܕܬܐ ܐܒܐܕ ܗܬܠܡ ܐܝܕܝܚܝ ܐܚܒܘܫ ܐܢܢܚ ܟܠܝܕ ܐܥܪܬܒ ܢܡ ܐܢܢܚ ܟܠܝܕ ܐܥܪܬܒ ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܟܠ ܢܢܝܪܩ ܟܠ ܢܢܝܪܩ ܢܪܡ ܐܝܪܡ ܢܪܡ ܐܝܪܡ ܝܗ̇ ܐܢܝܙ ܐܬܘܠܨ ܝܗ̇ ܐܢܝܙ ܐܬܘܠܨ ܐܢܠܒܩܡܘ ܠܐܟ ܥܡܫ ܐܢܠܒܩܡܘ ܠܐܟ ܥܡܫ ܠܐܨܡܕ ܘܐ ܟܫܦܢ ܒܒܠ ܠܐܨܡܕ ܘܐ ܟܫܦܢ ܒܒܠ ܗܬܝ ܝܬܚܬܕ ܐܒܛܠ ܐܚܒܘܫ ܗܬܝ ܝܬܚܬܕ ܐܒܛܠ ܐܚܒܘܫ ܐܗܐܠ ܝܢܝܢܥ ܐܗܐܠ ܝܢܝܢܥ ܢܘܗܒܠ ܐܢܦܐܘ ܢܘܗܒܠ ܐܢܦܐܘ
6th hour Tuesday 6th hour Tuesday ܐܝܢܘܓ ܐܡܘܩ ܐܡܘܝܕ ܗܓܠܦܕ ܐܬܘܠܨ ܒܘܬ ܐܒܫܒ ܐܬܠܬܕ ܐܡܘܝܕ ܗܓܠܦܕ ܐܬܘܠܨܕ Sedro Common ܐܝܢܘܓ ܐܪܕܣ Qolo Qolo ܐܒܐܕ ܗܡܠܫ ܩܒ ܠܐܩ ܐܒܐܕ ܗܡܠܫ ܐܒܐܕ ܗܡܠܫ ܡܝܪܡ ݀ܬܗܡܬ ܡܝܪܡ ݀ܬܗܡܬ ܢܘܗܡܥ ܐܡܠܫ ܐܚܒܘܫ ܢܘܗܡܥ ܐܡܠܫ ܐܚܒܘܫ ܢܘܢܐ ܪܟܕܬܢ ܢܡ ܢܘܢܐ ܪܟܕܬܢ ܢܡ Supplication Mor Balay Supplication Mor Balay
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ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܟܬܕܠܝ ܬܘܠܨܒ ܟܬܕܠܝ ܬܘܠܨܒ ܢܠ ܐܣܚ ܢܠ ܐܣܚ ܡܝܪܡܕ ܗ̇ ܢܪܟܘܕ ܡܝܪܡܕ ܗ̇ ܢܪܟܘܕ ܐܚܝ̈ ܠܫܘ ܐܝ̈ ܒܢ ܐܚܝ̈ ܠܫܘ ܐܝ̈ ܒܢ ܐܡܣ̈ ܘܒܕ ܠܐܐܛ ܐܡܣ̈ ܘܒܕ ܠܐܐܛ ܘܗܠ ܐܚܒܘܫ ܘܗܠ ܐܚܒܘܫ ܟܬܕܠܝ ܬܘܠܨܒ ܟܬܕܠܝ ܬܘܠܨܒ ܢܠ ܐܣܚ ܢܠ ܐܣܚ
ܬ݀ ܡܠܫ 9th hour Tuesday 9th hour Tuesday ܐܕ̈ ܝܢܥ ܢܝ̈ ܥܫܥܫܬܕ ܐܬܘܠܨ ܒܘܬ ܐܒܫܒ ܐܬܠܬܕ ܢܝ̈ ܥܫܥܫܬܕ Sedro Departed ܐܕ̈ ܝܢܥܕ ܐܪܕܣ Qolo Qolo ܢܢܝܪܩ ܐܝܪܡ ܟܠ ܩܒ ܠܐܩ ܐܚܝܫܡܒܕ ܐܕ̈ ܝܢܥ ܐܚܝܫܡܒܕ ܐܕ̈ ܝܢܥ ܐܚܝܫܡܠ ܦܫܟܬܢ ܐܬܘܡ ܪܝܪܡ ܝ̈ ܚܐ ܬܝܐܪܝܪܫ ܝ̈ ܚܐ ܬܝܐܪܝܪܫ ܐܚܒܘܫ ܐܢ̈ ܐܟܠ ܐܘܗ ܬܝܐ ܐܕܝܥ ܐܚܒܘܫ ܐܢ̈ ܐܟܠ ܐܘܗ ܬܝܐ ܐܕܝܥ ܢܡ ܐܕ̈ ܝܢܥ ܦܠܚ ܐܚܝܫܡܠ ܦܫܟܬܢ ܢܡ Supplication Mor Balay Supplication Mor Balay ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܐܡܚܪ̈ ܠܐܡ ܬܕܚ ܐܡܚܪ̈ ܠܐܡ ܬܕܚ ܟܝܕ̈ ܘܓܣܘ ܟܝܕ̈ ܒܥܠ ܟܝܕ̈ ܘܓܣܘ ܟܝܕ̈ ܒܥܠ ܢܘܗܠ ܐܣܚܘ ܚܝܢܐ ܢܘܗܠ ܐܣܚܘ ܚܝܢܐ ܐܪ̈ܝܒܩܠ ܚܝܢܐ ܐܪ̈ܝܒܩܠ ܚܝܢܐ ܡܗܪܒܐܕ ܗܒܘܥܒ ܡܗܪܒܐܕ ܗܒܘܥܒ ܐܚܝܫܡܠ ܐܚܒܘܫ ܐܚܝܫܡܠ ܐܚܒܘܫ ܐܬܫ̈ ܦܢܘ ܐܪ̈ܓܦ ܢܬܫ̈ ܦܢܘ ܢܝܪ̈ܓܦ ܐܬܐܕ ܟܝܪܒ ܐܬܐܕ ܟܝܪܒ Evening (Vesper) Tuesday Evening (Vesper) Tuesday ܐܒܫܒ ܐܥܒܪܐܕ ܗܓܢܕ ܒܘܬ ܐܒܫܒ ܐܥܒܪܐܕ ܗܓܢܕ Psalm 141 Psalm 141 ܢܝܕܝܗ ܟܬܝܪܩ ܐܝܪܡ ܬܝܡܕܩ ܟܬܝܪܩ ܐܝܪܡ ܬܝܡܕܩ ܐܒܩܥܘ ܐܚܒܘܫ ܐܒܩܥܘ ܐܚܒܘܫ ܢܡܥܕ ܦܫܟܬܢ ܝܟܠ ܢܡܥܕ ܦܫܟܬܢ ܝܟܠ Sedro Sedro Common ܐܪܕܣ ܐܝܢܘܓ ܐܪܕܣ Qolo I Qolo I
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ܐܝܡܕܩ ܐܡܘܩ ܐܡܫܘܓ ܐܡܣ̈ ܒܕ ܐܪܛܥ ܠܥ ܩܒ ܐܝܡܕܩ ܠܐܩ ܐܝܥܝܒܫ ܐܡܫܘܓ ܐܡܣ̈ ܒܕ ܐܪܛܥ ܠܥ ܠܐܩܒ ܐܝܥܝܒܫ ܐܪܛܥ ܠܥ ܐܝܪܡܠ ܐܩܝܕ̈ ܙ ܘܚܒܫ ܐܡܓܬܦ ܐܪܛܥ ܠܥ ܐܝܪܡܠ ܐܩܝܕ̈ ܙ ܘܚܒܫ ܐܡܓܬܦ ܐܡܣ̈ ܒܕ ܐܡܣ̈ ܒܕ ܐܡܣ̈ ܒܕ ܐܪܛܥ ܠܥ ܐܬܘ̈ ܡܐ ܢܝܗܠܟ ܝܗܝܚܒܫ ܐܡܣ̈ ܒܕ ܐܪܛܥ ܠܥ ܐܬܘ̈ ܡܐ ܢܝܗܠܟ ܝܗܝܚܒܫ ܐܡܣ̈ ܒܕ ܐܪܛܥ ܠܥ ܐܚܒܘܫ ܐܡܣ̈ ܒܕ ܐܪܛܥ ܠܥ ܐܚܒܘܫ ܐܡܣ̈ ܒܕ ܐܪܛܥ ܠܥ ܢܡ ܐܡܣ̈ ܒܕ ܐܪܛܥ ܠܥ ܢܡ ܡܝܪܡܕ ܗ̇ ܢܪܟܘܕ ܐܗܐܠ ܬܕܠܝ ܡܝܪܡܕ ܗ̇ ܢܪܟܘܕ ܐܗܐܠ ܬܕܠܝ ܐܡܝܣܒ ܐܚܝܪ ܐܡܝܣܒ ܐܚܝܪ ܢܪܗܒܘܫ ܝܟܝܒܘܛ ܢܪܗܒܘܫ ܝܟܝܒܘܛ ݀ ܬܪܡܐ ܡܝܪܡ ܝܗ ݀ ܬܪܡܐ ܡܝܪܡ ܝܗ ܐܝ̈ ܒܢܠ ܐܒܘܛ ܐܫܝܕ̈ ܩܕ ܐܝ̈ ܒܢܠ ܐܒܘܛ ܐܫܝܕ̈ ܩܕ ܐܚܝ̈ ܠܫܘ ܐܝ̈ ܒܢ ܐܚܝ̈ ܠܫܘ ܐܝ̈ ܒܢ ܐܕ̈ ܗܣ ܢܡ ܐܕ̈ ܗܣ ܢܡ ܐܕ̈ ܗܣ ܠܩ ܐܕ̈ ܗܣ ܠܩ ܐܢܐܟ ܐܢܝܕ ܢܝܠܥܡܚܪܬܐ ܐܬܘܒܝܬܕ ܐܢܐܟ ܐܢܝܕ ܢܝܠܥܡܚܪܬܐ ܐܬܘܒܝܬܕ ܐܢܐܟ ܐܢܝܕ ܐܢܐܟ ܐܢܝܕ ܢܠܝܠܐ ܝܪܡ ܐܬ ܢܠܝܠܐ ܝܪܡ ܐܬ ܟܒ ܪܦܟܕ ܢܘܥܡܫ ܟܒ ܪܦܟܕ ܢܘܥܡܫ ܢܘܗܠ ܐܣܚܘ ܚܝܢܐ ܐܕ̈ ܝܢܥ ܡܕܩ ܠܥܠܕ ܡܠܫܪܘܐܒ ܐܕ̈ ܝܢܥ Qolo II Qolo II ܢܢܝܪܩ ܐܝܪܡ ܟܠܒ ܢܝܪܬܕ ܐܡܘܩ ܐܡܫܘܓ ܢܢܝܪܩ ܐܝܪܡ ܟܠܒ ܩܒ ܢܝܪܬܕ ܠܐܩ ܐܝܥܝܒܫ ܐܢܪܟܘܕ ܐܝܘܠܠܗ ܢܝܕܥܒܘ ܐܥܪܐܒ ܐܝܡܫܒ :ܐܡܓܬܦ ܐܢܪܟܘܕ ܐܝܘܠܠܗ ܢܝܕܥܒܘ ܐܥܪܐܒ ܐܝܡܫܒ :ܐܡܓܬܦ ܐܒܛ ܐܒܛ ܝܟܝܪܩܐ ܐܢܟܝܐ :ܐܝܘܠܠܗ ܟܢܝܡܝ ܢܡ ܐܬܟܠܡ ܝܟܝܪܩܐ ܐܢܟܝܐ :ܐܝܘܠܠܗ ܟܢܝܡܝ ܢܡ ܐܬܟܠܡ ܪܒܠ ܗܠ ܐܚܒܘܫ :ܐܚܒܘܫ ܪܒܠ ܗܠ ܐܚܒܘܫ :ܐܚܒܘܫ ܝܩܝܬܝܕܕ ܐܬܘܒܐܩܠ :ܢܡ ܝܩܝܬܝܕܕ ܐܬܘܒܩܠ :ܢܡ ܘܗܠ ܘܒܪܩ ܐܣܝܦ ܐܚܝ̈ ܠܫ :ܐܫܝܕ̈ ܩ ܘܗܠ ܘܒܪܩ ܐܣܝܦ ܐܚܝ̈ ܠܫ :ܐܫܝܕ̈ ܩ ܐܚܝ̈ ܠܫܕ ܢܘܗܬܘ̈ ܠܨܒ ܐܚܝ̈ ܠܫܕ ܢܘܗܬܘ̈ ܠܨܒ ܣܘܢܐܦܛܣܐܕ ܗܠܛܩܒ ܣܘܢܐܦܛܣܐܕ ܗܠܛܩܒ ܗܫܝܪ ܢܟܪܐܕ ܘܗܠ ܗܫܝܪ ܢܟܪܐܕ ܘܗܠ ܢܝܓܘܐ ܝܪܡ ܘܐ ܐܡܝܟܚ ܬܢܐ ܐܝܣܐ :ܐܡܘܢܩ ܕܚܕ ܢܝܓܘܐ ܝܪܡ ܘܐ ܐܡܝܟܚ ܬܢܐ ܐܝܣܐ :ܐܡܘܢܩ ܕܚܕ ܡܝܪܦܐ ܝܪܡ ... ܐܪܫܝܟ ܐܪܓܐܬ ܟܝܐ ܝܬܡ ܝܪܡ ... ܐܪܫܝܟ ܐܪܓܐܬ ܟܝܐ ܢܢܝܪܩ ܐܝܪܡ ܟܠ :ܐܬܘܒܝܬܕ ܢܢܝܪܩ ܐܝܪܡ ܟܠ :ܐܬܘܒܝܬܕ ܐܦ̈ ܐܒ ܒܣܐܡ ܗܒ ܬܝܠ ܐܦ̈ ܐܒ ܒܣܡ ܗܒ ܬܝܠ ܐܢܝܕ̈ ܕ ܐܢܝܕ ܐܢܝܕ̈ ܕ ܐܢܝܕ ܠܒܩܡ ܠܐܕ ܐܢܝܕ ܠܒܩܡ ܠܐܕ ܐܢܝܕ ܐܪܟܬ ܠܐ ܐܚܝܫܡܒܕ ܐܕ̈ ܝܢܥ :ܐܕ̈ ܝܢܥܕ ܐܪܒ ܐܢܪܟܘܕܘ ܐܚܝܢ ܢܘܗܠ ܕܒܥ :ܐܕ̈ ܝܢܥܕ Quqalyon Quqalyon
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ܐܝܥܝܒܫ ܐܗܐܠ ܬܕܠܝܕ ܢܘܝܠܩܘܩ ܐܝܥܝܒܫ ܢܘܝܠܩܘܩ ܗ .... ܐܟܠܡ ܬܪܒ ܗ .... ܐܟܠܡ ܬܪܒ ܗ ... ܐܒܗܕܕ ܐܫܘܒܠܒ ܗ ... ܐܒܗܕܕ ܐܫܘܒܠܒ ܗ ... ܝܟܡܥ ܝܥܛܘ ܗ ... ܝܟܡܥ ܝܥܛܘ ܗ ... ܘܝܘܗܕ ܠܛܡ ܗ ... ܘܝܘܗܕ ܠܛܡ
ܐܒܩܥܘ ܐܚܒܘܫ ܐܒܩܥܘ ܐܚܒܘܫ ܝܗܘܡܚܪ̈ܒ ܝܢܦܬܐܕ ܝܗܘܡܚܪ̈ܒ ܝܢܦܬܐܕ
ܐܢܪܚ̱ܐ ܐܬܟܪܒܡ ܘܐ ܝܥܒܘ ܝܦܫܟܬܐ Sedro Mother of God ܐܗܐܠ ܬܕܠܝܕ ܐܪܕܣ Qolo Qolo ܢܝܪܬܕ ܠܐܩ ܢܢܝܪܩ ܐܝܪܡ ܟܠ ܩܒ ܠܐܩ ܡܝܪܡ ܬܪܡܐ ܟܬܢܥܛܘ ܝܢܬܠܝܚ ܡܝܪܡ ܬܪܡܐ ܟܬܢܥܛܘ ܝܢܬܠܝܚ ܐܥܪܐܒ ܐܬܝܒ ܝܠ ܬܝܠ ܐܥܪܐܒ ܐܬܝܒ ܝܠ ܬܝܠ ܚܨܢܬܡ ܐܗ ܡܝܪܡ ܝܟܡܫ ܐܚܒܘܫ ܚܨܢܬܡ ܐܗ ܡܝܪܡ ܝܟܡܫ ܐܚܒܘܫ ܗ̇ ܠ ܪܨ ܐܬܘܝܒܢܒܘ ܐܣܘܡܢܒ ܢܡ ܗ̇ ܠ ܪܨ ܐܬܘܝܒܢܒܘ ܐܣܘܡܢܒ ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܐܝܢܘܓ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܐܬܝܢܘܓ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܢܠ ܦܬܘܫ ܢܠ ܦܬܘܫ ܟܡܐ ܬܘܠܨܒ ܟܡܐ ܬܘܠܨܒ ܕܝܘܕ ܬܪܒ ܘܐ ܕܝܘܕ ܬܪܒ ܘܐ ܐܢܬܒܘ̈ ܛ ܘܐ ܐܢܬܒܘ̈ ܛ ܘܐ ܐܪ̈ܒܩ ܝܪ̈ܡܥ ܐܕ̈ ܝܢܥ ܘܐ ܐܪ̈ܒܩ ܝܪ̈ܡܥ ܐܕ̈ ܝܢܥ ܘܐ ܐܚܒܘ̈ ܫ ܠܒܩܡܕ ܘܐ ܐܚܒܘ̈ ܫ ܠܒܩܡܕ ܘܐ ܐܝܡܫܒ ܠܥܠ ܐܝܡܫܒ ܠܥܠ ܐܢܡܝ̈ ܗܡ ܐܕ̈ ܝܢܥ ... ܐܫܝܕ̈ ܩܠܘ ܐܬܟܪܒܡܠ ܐܕ̈ ܝܢܥ ... ܐܫܝܕ̈ ܩܠܘ ܐܬܟܪܒܡܠ
ܐܫܡܪܕ ܐܬܘܠܨ ܬܡܠܫ Compline Tuesday Compline Tuesday ܐܝܥܝܒܫ ܐܢܟܪܒ ܐܬܘܒܝܬܕ ܐܪܬܘܣܕ ܐܬܘܠܨ ܒܘܬ ܐܒܫܒ ܐܥܒܪܐܕ ܐܪܬܘܣܕ Sedro Repentance ܐܬܘܒܝܬܕ ܐܪܕܣ Qolo Qolo ܐܝܥܝܒܫ ܐܢܟܪܒ ܬܝܩܒܬܐ ܡܕܡܠܟܒ ܩܒ ܠܐܩܘ ܬܝܩܒܬܐ ܡܕܡܠܟܒ ܬܝܩܒܬܐ ܡܕܡܠܟܒ ܐܗܐܠܕ ܗܬܘܢܡܚܪܡ ܐܗܐܠܕ ܗܬܘܢܡܚܪܡ ܝܠ ܒܬܟ ܐܬܪܓܐ ܐܚܒܘܫ ܝܠ ܒܬܟ ܐܬܪܓܐ ܐܚܒܘܫ
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ܐܢ̱ܐ ܬܐܡ ܡܝܪܦܐ ܐܢܐ ܢܡ ܐܢ̱ܐ ܬܐܡ ܡܝܪܦܐ ܐܢܐ ܢܡ Supplication Mor Ephrem Supplication Mor Ephrem ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܟܠ ܢܢܝܪܩ ܟܠ ܢܢܝܪܩ ܢܪܡ ܐܝܪܡ ܢܪܡ ܐܝܪܡ ܐܪܝܬܥ ܡܗܢ ܐܢܗܓ ܢܡ ܐܪܝܬܥ ܡܗܢ ܐܢܗܓ ܢܡ ܝܪܘܬܦ ܘܟܝܐ ܝܪܘܬܦ ܘܟܝܐ ܠܘܝܫܠ ܗ̇ ܠ ܬܚܢ ܠܘܝܫܠ ܗ̇ ܠ ܬܚܢ ܐܒܠܐ ܐܚܒܘܫ ܐܒܠܐ ܐܚܒܘܫ ܐܗܐܠ ܝܢܝܢܥ ܐܗܐܠ ܝܢܝܢܥ ܢܘܗܒܠ ܐܢܦܐܘ ܢܘܗܒܠ ܐܢܦܐܘ
ܐܫܡܪܕ ܐܒܫܒ ܐܥܒܪܐܕ ܐܬܘܠܨ ܬܡܠܫ Night Wednesday Night Wednesday ܐܒܫܒ ܐܥܒܪܐܕ ܐܝܠܠܕ ܐܢܪܝܥܡ ܒܘܬ ܐܒܫܒ ܐܥܒܪܐܕ ܐܝܠܠܕ Prayer of M’irono ܐܬܘܠܨ ܬܝܡܕܩ
Psalm 134 with responsory Psalm 134 with responsory ܐܪܘܡܙܡ ܡܙܡ ܢܟ ܐܢܪܝܥܡܕ ܟܡܕ ܠܐܕ ܐܪܝܥ ܢܘܗܠܟܕ ܐܝܪܡܠ ܘܟܪܒ ܝܪܡܟܪܒ ܟܡܕ ܠܐܕ ܐܪܝܥ ܢܘܗܠܟܕ ܐܝܪܡܠ ܘܟܪܒ ܝܪܡܟܪܒ ܐܪ̈ܝܥ ܡܥ ܐܝܠܠܒ ܢܝܡܝܩܕ ܢܝܠܝܐ ܝܪܡܟܪܒ ܐܪ̈ܝܥ ܡܥ ܐܝܠܠܒ ܢܝܡܝܩܕ ܢܝܠܝܐ ܝܪܡܟܪܒ ܐܗܐܠܕ ܗܡܐ ܢܘܟܝܕ̈ ܝܐ ܘܡܝܪܐ ܐܗܐܠܕ ܗܡܐ ܢܘܟܝܕ̈ ܝܐ ܘܡܝܪܐ ܐܬܫܝܕܩ ܐܬܠܘܬܒ ܐܝܪܡ ܟܟܪܒܢ ܐܬܫܝܕܩ ܐܬܠܘܬܒ ܐܝܪܡ ܟܟܪܒܢ ܐܚܝ̈ ܠܫܘ ܐܝ̈ ܒܢ ܝܬܚܘܒܫܬ ܝܠܘܥܬ ܐܚܝ̈ ܠܫܘ ܐܝ̈ ܒܢ ܝܬܚܘܒܫܬ ܝܠܘܥܬ ܐܢܗ̈ ܟ ܡܥ ܐܢ̈ ܐܟ ܝܢܫܠ ܥܒܢ ܐܢ̈ ܦܠܡܘ ܐܬܗ̈ ܒܐ ܝܢܫܠ ܥܒܢ ܐܢ̈ ܦܠܡܘ ܐܬܗ̈ ܒܐ ܝܬܘ̈ ܦܣ ܢܠܠ̈ ܡܢ ܐܢ ܗ̈ ܟ ܡܥ ܐܢ̈ ܐܟ ܝܬܘ̈ ܦܣ ܢܠܠ̈ ܡܢ ܐܝܪ̈ܝܕܘ ܐܝܕ̈ ܝܚܝ ܝܫܦܢ ܬܝܟܣ ܐܝܪ̈ܝܕܘ ܐܝܕ̈ ܝܚܝ ܝܫܦܢ ܬܝܟܣ ܐܡܘܩ ܝܪܡ ܐܚܝܨܢ ܟܝܐ ܬܝܥܛܬܐ ܡܗܪܒܐ ܝܪܡ ܐܚܝܨܢ ܟܝܐ ܬܝܥܛܬܐ ܐܢܡܝ̈ ܗܡ ܐܕ̈ ܝܢܥ ܐܝܪܡܠ ܘܚܒܫ ܐܢܡܝ̈ ܗܡ ܐܕ̈ ܝܢܥ ܐܝܪܡܠ ܘܚܒܫ ܐܬܝܕܘܬܘ ܐܚܒܘܫ ܐܚܒܘܫ ܐܬܝܕܘܬܘ ܐܚܒܘܫ ܐܚܒܘܫ Qawmo I Mother of God Qawmo I Mother of God ܐܝܠܠܕ ܐܝܡܕܩ ܐܡܘܩ ܐܗܐܠ ܬܕܠܝܕ ܐܝܠܠܕ ܐܝܡܕܩ ܐܡܘܩ Prayer after M’irono ܘܐ ܐܡܚܠܕ ܐܬܦܫܟܬܘ ܐܢܪܝܥܡ ܪܬܒܕ ܐܬܘܠܨ ܐܗܐܠ ܬܕܠܝܕ ܐܒܩܥ ܐܘܗ ܒܬܟ ܐܒܐ ܩܒ ܐܒܩܥ ܐܬܪܓܐ ܐܘܗ ܒܬܟ ܐܒܐ ܐܬܪܓܐ ܐܘܗ ܒܬܟ ܐܒܐ Sedro Mother of God ܐܗܐܠ ܬܕܠܝܕ ܐܪܕܣ Qolo Qolo
113
ܬܝܩܒܬܐ ܡܕܡܠܟܒ ܠܐܩ ܒܘܬ ܬܝܩܒܬܐ ܡܕܡܠܟܒ ܩܒ ܠܐܩܘ ܐܪܡܘܕ ܬܕܠܝ ܐܬܠܘܬܒ ܐܪܡܘܕ ܬܕܠܝ ܐܬܠܘܬܒ ܐܬܟܪܒܡܕ 314 ܗ̇ ܢܪܟܕܒ ܐܬܟܪܒܡܕ ܗ̇ ܢܪܟܘܕܒ ܐܪ̈ܝܦܫܘ ܐܓܝܓܪ̈ ܐܗ̈ ܡܫ ܐܚܒܘܫ ܐܪ̈ܝܦܫܘ ܐܓܝܓܪ̈ ܐܗ̈ ܡܫ ܐܚܒܘܫ ܐܘܗ ܐܙܚܕ ܝܗ̇ ܐܬܒܟܪܡ ܢܡ ܐܘܗ ܐܙܚܕ ܝܗ̇ ܐܬܒܟܪܡ ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܢܡܥ ܝܟܬܘܠܨ ܢܡܥ ܝܟܬܘܠܨ ܐܡܚܪ̈ ܬܝܠܡ ܐܡܚܪ̈ ܬܝܠܡ ܐܪܝܥ ܐܘܗ ܬܚܢ ܐܪܝܥ ܐܘܗ ܬܚܢ ܬ݀ ܥܡܫ ܢܝܕ ܕܟ ܬ݀ ܥܡܫ ܢܝܕ ܕܟ ܢܝܒܗܪܬܬ ܠܐ ܐܪܝܥ ܪܡܐ ܢܝܒܗܪܬܬ ܠܐ ܐܪܝܥ ܪܡܐ ܪܕܫܕ ܐܒܠܐ ܐܚܒܘܫ ܪܕܫܕ ܐܒܠܐ ܐܚܒܘܫ ܝܗ̇ ܕ ܗ̇ ܬܘ̈ ܠܨܒ ܝܗ̇ ܕ ܗ̇ ܬܘ̈ ܠܨܒ ܐܗܐܠ ܪܒ ܐܗܐܠ ܪܒ Qawmo II the Saints Qawmo II the Saints ܐܫܝܕ̈ ܩܕ ܢܝܪܬܕ ܐܡܘܩ ܐܫܝܕ̈ ܩܕ ܐܝܠܠܕ ܢܝܪܬܕ ܐܡܘܩ ܐܒܩܥ ܐܘܗ ܒܬܟ ܐܒܐ ܩܒ ܐܒܩܥ ܐܪ̈ܒܢܓ ܢܘܢܐ ܢܘܬܢܐ ܐܪ̈ܒܢܓ ܢܘܢܐ ܢܘܬܢܐ Sedro The Saints ܐܫܝܕ̈ ܩܕ ܐܪܕܣ Qolo Qolo ܠܐܩ ܡܕܡܠܟܒ ܩܒ ܠܐܩ ܐܬܫܘܩ ܘܡܚܪܕ ܐܩܝܕ̈ ܙ ܐܬܫܘܩ ܘܡܚܪܕ ܐܩܝܕ̈ ܙ ܢܪܡܠ ܐܚܝ̈ ܠܫ ܗܠ ܢܝܪܡܐ ܢܪܡܠ ܐܚܝ̈ ܠܫ ܗܠ ܢܝܪܡܐ ܐܕ̈ ܗܣ ܘܠܥ ܕܟ ܐܚܒܘܫ ܐܕ̈ ܗܣ ܘܠܥ ܕܟ ܐܚܒܘܫ ܐܟ̈ ܘܝܢܗ ܟܝܐ ܐܕ̈ ܗܣ ܘܘܗ ܢܡ ܐܟ̈ ܘܝܢܗ ܟܝܐ ܐܕ̈ ܗܣ ܘܘܗ ܢܡ Supplication Mor Ephrem Supplication Mor Ephrem ܡܝܪܦܐ ܝܪܡܕ ܐܬܘܥܒ ܡܝܪܦܐ ܝܪܡܕ ܐܬܘܥܒ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ ܟܘܠܠܡ ܐܚܘܪܒܕ ܐܝ̈ ܒܢ ܟܘܠܠܡ ܐܚܘܪܒܕ ܐܝ̈ ܒܢ ܐܕ̈ ܗܣܘ ܐܚܝ̈ ܠܫ ܐܝ̈ ܒܢܠ ܐܕ̈ ܗܣܘ ܐܚܝ̈ ܠܫ ܐܝ̈ ܒܢܠ ܐܫܝܕ̈ ܩ ܢܡܥ ܘܣܝܦܐ ܐܫܝܕ̈ ܩ ܢܡܥ ܘܣܝܦܐ ܢܘܟܠܝܚܕ ܠܐܝܚܠ ܐܚܒܘܫ ܢܘܟܠܝܚܕ ܠܐܝܚܠ ܐܚܒܘܫ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ Qawmo III Departed Qawmo III Departed ܐܕ̈ ܝܢܥܕ ܐܒܫܒ ܐܬܠܬܕ ܐܡܘܩ ܐܕ̈ ܝܢܥܕ ܐܝܠܠܕ ܐܬܠܬܕ ܐܡܘܩ
314 ̇ܗܢܪܟܘܕܒ 114
ܐܒܩܥ ܐܘܗ ܒܬܟ ܐܒܐ ܩܒ ܐܒܩܥ ܢܝܕ̈ ܝܢܥܠ ܐܝܪܡ ܚܝܢܐ ܢܝܕ̈ ܝܢܥܠ ܐܝܪܡ ܚܝܢܐ Sedro Departed ܐܕ̈ ܝܢܥܕ ܐܪܕܣ Qolo Qolo ܡܕܡܠܟܒ ܩܒ ܠܐܩܘ ܘܒܟܫܕ ܢܝ̈ ܚܐܘ ܢܝ̈ ܗܒܐ 315 ܬܢܐ ܐܝܪܡ ܚܝܢܐ ܢܘܢܐ ܘܒܟܫܕ ܢܝ̈ ܚܐܘ ܢܝ̈ ܗܒܐ ܢܘܢܐ ܚܝܢܐ ܐܝܪܡ ܬܢܐ ܐܟܪܗ ܢܡ ܫܒܠܢ ܐܫܚ ܐܟܪܗ ܢܡ ܫܒܠܢ ܐܫܚ ܐܟܪܗ ܢܝܕܒܥܕ ܐܢܝܠܐ ܒܘܛ ܐܚܒܘܫ ܐܟܪܗ ܢܝܕܒܥܕ ܐܢܝܠܐ ܒܘܛ ܐܚܒܘܫ ܐܡܚܘܢ ܟܠܡܕ ܐܚܝܫܡ ܢܡ ܐܡܚܘܢ ܟܠܡܕ ܐܚܝܫܡ ܢܡ Supplication Mor Balay Supplication Mor Balay ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܐܡܚܪ̈ ܠܐܡ ܬܕܚ ܐܡܚܪ̈ ܠܐܡ ܬܕܚ ܟܝܕ̈ ܘܓܣܘ ܟܝܕ̈ ܒܥܠ ܟܝܕ̈ ܘܓܣܘ ܟܝܕ̈ ܒܥܠ ܢܘܗܠ ܐܣܚܘ ܚܝܢܐ ܢܘܗܠ ܐܣܚܘ ܚܝܢܐ ܐܪ̈ܝܒܩܠ ܚܝܢܐ ܐܪ̈ܝܒܩܠ ܚܝܢܐ ܡܗܪܒܐܕ ܗܒܘܥܒ ܡܗܪܒܐܕ ܗܒܘܥܒ ܐܚܝܫܡܠ ܐܚܒܘܫ ܐܚܝܫܡܠ ܐܚܒܘܫ ܐܬܫ̈ ܦܢܘ ܐܪ̈ܓܦ ܐܬܫ̈ ܦܢܘ ܐܪ̈ܓܦ ܐܬܐܕ ܟܝܪܒ ܐܬܐܕ ܟܝܪܒ Hallelujah x 3 Hallelujah x 3 ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܐܗܐܠ ܟܠ ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܢܝ̈ ܢܒܙ ܬܠܬ ܐܗܐܠ ܟܠ ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܀ܐܗܐܠ ܟܠ ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܐܗܐܠ ܟܠ ܐܢܒܪ̈ܘܩܒ ܬܦ ܐܢܢܚ ܐܗܐܠ ܟܝܡܚܪ̈ܒ ܢܠ ܢܘܚ ܀ܐܟܪܫܘ ܟܝܡܚܪ̈ܒ ܢܠ ܢܘܚ ܀ܐܟܪܫܘ ܢܘܢܐ ܪܟܕܬܢ ܐܬܘ̈ ܠܨܒܘ Sedro Common Sedro Common ܀ ܐܝܢܘܓ ܐܪܕܣ ܐܝܢܘܓ ܐܪܕܣ Magnificat and Maorbe Magnificat and Maorbe ܐܒܪܘܡ ܡܝܪܡ ܬܪܡܐ Psalm Amin mo Tob Psalm Amin mo Tob ܪܝܦܫ ܐܡܘ ܒܛ ܐܡ ܢܝܡܐ ܢܟܪܬܒܘ ܐܟܪܫܘ ܐܝܪܡܠ ܘܚܒܫܕ ܡܙܡܘ ܐܢܝܢܥ ܒܘܬ ܠܥܠ ܢܝܒܝܬܟܕ ܐܪܘܡܙܡ ܒܘܬ ܐܬܘܝܬܝܠܬܠ ܐܚܒܘܫ ܆ܡܠܥ ܢܡܘ ܐܚܒܘܫܘ Quqalyon Quqalyon ܐܡܘܢܩ ܕܚܕ ܢܘܝܠܩܘܩܘ ܐܚܒܘܫ ܢܘܝܠܩܘܩ ܐܡܘܢܩ ܕܚܕ ܐܬܫܡܫܬ ܗ ... ܟܝܐ ܐܩܝܕܙ ܗ ... ܟܝܐ ܐܩܝܕܙ ܗ ... ܗܬܝܒܒ ܢܝܒܝܨܢܕ ܗ ... ܗܬܝܒܒ ܢܝܒܝܨܢܕ ܗ ... ܒܘܬ ܢܘܥܪܦܢ ܗ ... ܒܘܬ ܢܘܥܪܦܢ ܗ ... ܨܝܪܬܕ ܢܘܘܚܢܘ ܗ ... ܨܝܪܬܕ ܢܘܘܚܢܘ
ܐܒܩܥܘ ܐܚܒܘܫ ܐܒܩܥܘ ܐܚܒܘܫ
ܐܢܬ ܡܪܝܐ ܐܢܝܚ ܐܢܘܢ؟ 315 115
ܐܝܢܢܚ ܝܪܡ ܘܐ ܟܢܪܟܘܕ ܐܝܢܢܚ ܝܪܡ ܘܐ ܟܢܪܟܘܕ Sedro One Saint Sedro One Saint ܐܡܘܢܩ ܕܚ ܐܪܕܣ ܐܡܘܢܩ ܕܚ ܐܪܕܣ Qolo Qolo ܠܐܩ ܟܬܕܥܠ ܗ̄̇ ܠܒܗ ܩܒ ܠܐܩ ܐܝܒܓ ܘܐ ܟܠܡܠܫ ܐܝܒܓ ܘܐ ܟܠܡܠܫ ܐܝܢܢܚ ܝܪܡ ... ܐܡܘܪܒ ܐܪ̈ܝܥ ܘܪܗܬ ܡܢܗܒ ܝܪܡ ... ܐܡܘܪܒ ܐܪ̈ܝܥ ܘܪܗܬ ܐܡܘܩ ܝܪܡ ... ܐܚܝܫܡܠ ܐܚܒܘܫ ܐܚܒܘܫ ܢܘܪܗܐ ܝܪܡ ... ܐܚܝܫܡܠ ܐܚܒܘܫ ܐܚܒܘܫ ܣܝܓܪܘܓ ܝܪܡ ... ܝܗܝܬܫܡܫܕ ܐܡܝܪܡ ܢܡ ܢܢܚܘܝ ܝܪܡ ... ܝܗܝܬܫܡܫܕ ܐܡܝܪܡ ܢܡ Supplication Mor Ephrem Supplication Mor Ephrem ܐܝܢܘܓ ܡܝܪܦܐ ܝܪܡܕ ܐܬܘܥܒ ܐܬܝܢܘܓ ܐܬܝܡܝܪܦܐ ܐܬܘܥܒ ܟܡܐ ܬܘܠܨܒ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܟܡܐ ܬܘܠܨܒ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܟܝܫܝܕ̈ ܩܘ ܟܡܐ ܬܘܠܨܒ ܟܝܫܝܕ̈ ܩܘ ܟܡܐ ܬܘܠܨܒ ܐܡܠܫ ܝܬܝܐܕ ܐܟܠܐܡ ܐܡܠܫ ܝܬܝܐܕ ܐܟܠܐܡ ܐܕ̈ ܗܣ ܠܝܚܕ ܐܟܠܐܡ ܐܕ̈ ܗܣ ܠܝܚܕ ܐܟܠܐܡ ܐܘܗ ܣܪܕ ܐܟܠܐܡ ܐܘܗ ܣܪܕ ܐܟܠܐܡ ܐܚܒܘܫ ܩܣܢܕ ܐܟܠܐܡ ܐܚܒܘܫ ܩܣܢܕ ܐܟܠܐܡ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܟܝܫܝܕ̈ ܩܘ ܟܡܐ ܬܘܠܨܒ ܟܝܫܝܕ̈ ܩܘ ܟܡܐ ܬܘܠܨܒ
ܬܡܠܫ Morning Wednesday Morning Wednesday ܐܢܝܢܥ ܐܒܫܒ ܐܥܒܪܐܕ ܐܪܦܨܕ ܐܬܘܠܨ ܒܘܬ ܐܒܫܒ ܐܥܒܪܐܕ ܐܪܦܨ Psalm 51 (50) ܐܢܝܢܥ ܝܠܥܡܚܪܕ ܡܙܡ Psalm 63 (62) with Psalm 63 (62) with responsory responsory ܐܬܫܝܕܩ ܐܬܠܘܬܒ ܡܥ ܝܗܐܠ ܝܗܐܠ ܐܬܫܝܕܩ ܐܬܠܘܬܒ ܡܥ ܝܗܐܠ ܝܗܐܠ ܝܗ ܡܝܪܡ ܡܥ ܟܠ ܝܗ ܐܝܗܨ ܝܗ ܡܝܪܡ ܡܥ ܟܠ ܝܗ ܐܝܗܨ ܐܝ̈ ܒܢ ܡܥ ܟܬܪܚ ܢܟܗ ܐܝ̈ ܒܢ ܡܥ ܟܬܪܚ ܢܟܗ ܐܚܝ̈ ܠܫ ܡܥ ܢܝܒܛܕ ܠܛܡ ܐܚܝ̈ ܠܫ ܡܥ ܢܝܒܛܕ ܠܛܡ ܐܕ̈ ܗܣ ܡܥ ܟܟܪܒܐ ܢܟܗ ܐܕ̈ ܗܣ ܡܥ ܟܟܪܒܐ ܢܟܗ ܐܬܗ̈ ܒܐ ܡܥ ܐܢܡܘܫ ܟܝܐ ܐܬܗ̈ ܒܐ ܡܥ ܐܢܡܘܫ ܟܝܐ ܐܢ̈ ܐܟ ܡܥ ܠܥ ܟܬܪܟܕܬܐ ܣܘܝܠܠܝܣܒ ܐܒܪ ܡܥ ܠܥ ܟܬܪܟܕܬܐ ܣܘܝܠܠܝܣܒ ܐܒܪ ܡܥ ܬܝܘܗܕ ܠܛܡ ܐܢ̈ ܐܟ ܡܥ ܬܝܘܗܕ ܠܛܡ ܐܬܝܛܚ ܡܥ ܝܫܦܢ ܬܩܦܢ ܐܬܝܛܚ ܡܥ ܝܫܦܢ ܬܩܦܢ ܢܝܠܗ ܡܥ ܘܥܒ ܢܘܢܗ ܢܝܠܗ ܡܥ ܘܥܒ ܢܘܢܗ ܢܡܝܗܕ ܐܣܝܓ ܡܥ ܢܘܡܠܬܫܢ ܢܡܝܗܕ ܐܣܝܓ ܡܥ ܢܘܡܠܬܫܢ ܐܕ̈ ܝܢܥ ܡܥ ܪܗܒܬܫܢ ܐܕ̈ ܝܢܥ ܡܥ ܪܗܒܬܫܢ ܐܟ̈ ܠܐܡ ܡܥ ܐܒܠܐ ܐܚܒܘܫ ܐܟ̈ ܠܐܡ ܡܥ ܐܒܠܐ ܐܚܒܘܫ
116
Psalm 113 + 148-150 Psalm 113 + 148-150 ܐܟܪܫܘ ܐܪܗܘܢܕ ܗܝܘܪܒܠ ܐܚܒܘܫ ܝܗܘܕ̈ ܒܥ ܘܚܒܫ ܐܪܗܘܢܕ ܗܝܘܪܒܠ ܐܚܒܘܫ ܡܙܡ ܐܒܩܥ ܐܒܩܥܘ ܐܚܒܘܫ ܆ܐܟܪܫܘ ܐܝܪܡܕ ܟܕܡܥܐܕ ܢܢܚܘܝܘ ܟܬܕܠܝܕ ܡܝܪܡ ܟܕܡܥܐܕ ܢܢܚܘܝܘ ܟܬܕܠܝܕ ܡܝܪܡ Sedro Common Sedro Common ܐܝܢܘܓ ܐܪܕܣ ܢܝܡܝܣ ܐܝܢܘܓ ܐܪܕܣ Qolo I Qolo I ܐܝܬܝܬܫ ܐܡܫܘܓ ܐܡܘܪ ܬܘܟܠܡ ܠܐܩܘ ܐܡܫܘܓ ܐܡܘܪ ܬܘܟܠܡ ܩܒ ܐܪܦܨܕ ܐܝܡܕܩ ܠܐܩܘ ܐܝܬܝܬܫ ܐܡܣ̈ ܒܕ ܐܪܛܥ ܢܝܠܥܡܚܪ ܐܝܪܡ ܢܝܠܥܡܚܪ ܐܡܓܬܦ ܐܡܣ̈ ܒܕ ܐܪܛܥ ܢܝܠܥܡܚܪ ܐܝܪܡ ܢܝܠܥܡܚܪ ܐܡܓܬܦ ܐܡܣ̈ ܒܕ ܐܪܛܥ ܝܠܘܥܬ ܟܬܘܠ ܝܬܥܓܘ ܐܡܣ̈ ܒܕ ܐܪܛܥ ܝܠܘܥܬ ܟܬܘܠ ܝܬܥܓܘ ܝܪܡ ܟܠ ܐܚܒܘܫ ܐܚܒܘܫ ܝܪܡ ܟܠ ܐܚܒܘܫ ܐܚܒܘܫ ܐܬܝܕܘܬܘ ܐܚܒܘܫ ܢܡ ܐܬܝܕܘܬܘ ܐܚܒܘܫ ܢܡ ܝܢܝܣܕ ܐܪܘܛ ܐܗܐܠ ܬܕܠܝ ܝܢܝܣܕ ܐܪܘܛ ܐܗܐܠ ܬܕܠܝ ܡܝܪܡ ܗܬܢܥܛ ܡܝܪܡ ܗܬܢܥܛ ܡܝܪܡ ܐܬܠܘܬܒ ܡܝܪܡ ܐܬܠܘܬܒ ܐܬܫܝܕܩ ܐܬܠܘܬܒ ܐܬܝܢܒܘܛ ܐܬܫܝܕܩ ܐܬܠܘܬܒ ܐܬܝܢܒܘܛ ܐܡܘܪ ܬܘܟܠܡܠ 316ܐܚܒܘܫ ܐܡܘܪ ܬܘܟܠܡܠ 318ܐܚܒܘܫ ܐܡܪ̈ܓܠ ܪܩܝܢܕ ܩܕܙ ܐܡܪ̈ܓܠ ܪܩܝܢܕ ܩܕܙ ܐܕ̈ ܗܣ ܢܝܪܡܐ ܐܕ̈ ܗܣ ܢܝܪܡܐ ܘܙܚܕ ܐܕ̈ ܗܣ ܘܙܚܕ ܐܕ̈ ܗܣ ܐܚܝܫܡ ܐܟܠܡ ܐܬܘܒܝܬܕ ܐܚܝܫܡ ܐܟܠܡ ܐܬܘܒܝܬܕ ܐܢ̱ܐ ܠܐܫ ܐܡܚܪ̈ ܐܢ̱ܐ ܠܐܫ ܐܡܚܪ̈ ܐܥܪܬ ܢܝܛܩ ܐܡ ܐܥܪܬ ܢܝܛܩ ܐܡ ܝܠ ܒܗܝ ܢܝܕ ܢܡ ܝܠ ܒܗܝ ܢܝܕ ܢܡ ܢܝܡܝܫܪܕ ܢܝܠܝܐ ܐܕ̈ ܝܢܥܕ ܢܝܡܝܫܪܕ ܢܝܠܝܐ ܐܕ̈ ܝܢܥܕ Qolo II Qolo II ܐܪܦܨܕ ܢܝܪܬܕ ܐܡܘܩ ܐܪܦܨܕ ܐܢܪܚ̱ܐ ܠܐܩ ܐܪܝܪܫ ܐܪܗܘܢ ܐܢܐ ܐܢܐ ܠܐܩܒ ܐܝܥܝܒܫ ܐܡܫܘܓ ܐܢ̱ܐ ܐܢܐ ܩܒ ܚܢܕܕ ܐܢܕܥܒ ܐܨܝܪ̈ܬܠ ܐܟܘܫܚܒ ܐܪܗܘܢ ܚܢܕ ܐܡܓܬܦ ܚܢܕܕ ܐܢܕܥܒ ܐܨܝܪ̈ܬܠ ܐܟܘܫܚܒ ܐܪܗܘܢ ܚܢܕ ܐܡܓܬܦ ܗܒ ܗܒ ̈ ̈ ܐܪܦܨܕ ܗܢܕܥܒ ܝܗ̱ ܘܩܝܕ̈ ܙ ܡܥ ܐܢܘܙܚܒ ܠܠܡܡ ܢܝܕܝܗ ܐܪܦܨܕ ܗܢܕܥܒ ܝܗ̱ ܘܩܝܕ̈ ܙ ܡܥ ܐܢܘܙܚܒ ܠܠܡܡ ܢܝܕܝܗ ܐܫܘܡ ܐܙܚ ܐܫܘܡ ܐܙܚ ܐܫܝܕܩ ܐܒܠܐ ܗܠ ܐܚܒܘܫ ܐܚܒܘܫ ܐܫܝܕܩ ܐܒܠܐ ܗܠ ܐܚܒܘܫ ܐܚܒܘܫ ܐܪܫܕ ܘܗܠ ܗܠ ܐܚܒܘܫ ܢܡ ܐܪܫܕ ܘܗܠ ܗܠ ܐܚܒܘܫ ܢܡ ܡܝܪܡ ܝܟܝܒܘܛ ܝܟܠ ܐܗܐܠ ܬܕܠܝܕ ܐܬܘܠܨܒ ܡܝܪܡ ܐܡܝܩ ܕܟ ܐܗܐܠ ܬܕܠܝܕ ܢܢܚܘܝܕ ܗܡܐ ܥܒܫܝܐܠ ܢܢܚܘܝܕ ܗܡܐ ܥܒܫܝܐܠ ܐܬܘܠܨܒ ܡܝܪܡ ܐܡܝܩ ܕܟ ܝܗܘܝܬܕܠܝܕ ܡܝܪܡ ܟܝܒܘܛ ܝܟܠ ܐܗܐܠ ܬܕܠܝܕ
316 ܐܫܝܕܩ̈ 318 ܐܫܝܕܩ̈ 117
ܗܬܢܥܛܘ ܬ݀ ܩܦܣܕ ܐܬܠܘܬܒ ܪܫܡ ܠܐܕ ܐܢܝܐ ܘܗ ܡܪܚܡ ܐܪܝܪܫ ܐܪܗܘܢ ܐܢܐ ܐܢܐ ܐܫܝܕ̈ ܩ ܐܪܝܪܫ ܐܪܗܘܢ ܐܢܐ ܐܢܐ ܐܫܝܕ̈ ܩ ܐܗܐܠܕ ܐܪܒܕ ܝܗ̱ ܘܚܝ̈ ܠܫ ܐܗܐܠܕ ܐܪܒܕ ܝܗ̱ ܘܚܝ̈ ܠܫ ܐܕܝ̈ ܡܠܬ ܢܝܥܒܫ ܢܪܡ ܐܒܓ ܐܬܚܪ̈ܘܐ ܢܝܬܪ̈ܬ ܐܕ̈ ܗܣ ܘܙܚ ܐܬܚܪ̈ܘܐ ܢܝܬܪ̈ܬ ܐܕ̈ ܗܣ ܘܙܚ ܐܢܘܓܠܐ ܐܕ̈ ܗܣ ܗܠ ܘܬܚܢ ܐܢܘܓܠܐ ܐܕ̈ ܗܣ ܗܠ ܘܬܚܢ ܐܚܝܨܢ ܐܚܠܦ ܡܝܪܦܐ ܝܪܡ ܐܡܘܢܩ ܕܚܕ 317 ܐܪܝܪܫ ܐܝܥܪ ܡܠܫܒ ܐܬ ܐܡܘܢܩ ܕܚܕ ܣܘܩܪܡ ܝܪܡ ... ܚܨܢ ܐܗ ܐܥܪܐܒܘ ܐܝܡܫܒ ܐܡܘܨܪܒ ܝܪܡ ... ܚܨܢ ܐܗ ܐܥܪܐܒܘ ܐܝܡܫܒ ܝܗ̱ ܘܡܚܪ̈ ܠܐܟ ܠܐܕ ܐܗܐܠ ܢܕܥܠܟܒܘ ܢܒܙܠܟܒ ܐܬܘܒܝܬܕ ܝܗ̱ ܘܡܚܪ̈ ܠܐܟ ܠܐܕ ܐܗܐܠ ܢܕܥܠܟܒܘ ܢܒܙܠܟܒ ܐܬܘܒܝܬܕ ܗܬܘܥܒ ܠܒܩܕ ܐܗܐܠ ܢܝܠܥܡܚܪܘ ܐܝܪܡ ܣܘܚ ܗܬܘܥܒ ܠܒܩܕ ܐܗܐܠ ܢܝܠܥܡܚܪܘ ܐܝܪܡ ܣܘܚ ܝ̈ ܡܘܡ ܝܪܡ ܢܘܦܚܢ ܠܐ ܝ̈ ܡܘܡ ܝܪܡ ܢܘܦܚܢ ܠܐ ܟܚܒܘܫ ܢܡ ܠܐܫܐ ܝܪܡ ܠܐ ܟܚܒܘܫ ܢܡ ܠܐܫܐ ܝܪܡ ܠܐ ܐܢܪܟܘܕܘ ܐܚܝܢ ܢܘܗܠ ܕܒܥ ܐܕ̈ ܝܢܥ ܐܢܪܟܘܕܘ ܐܚܝܢ ܢܘܗܠ ܕܒܥ ܐܕ̈ ܝܢܥ Quqalyon Quqalyon ܐܝܥܝܒܫ ܐܢܟܪܒ ܐܗܐܠ ܬܕܠܝܕ ܢܘܝܠܩܘܩ ܐܝܥܝܒܫ ܢܘܝܠܩܘܩ ܗ ... ܝܟܝ̈ ܦܐ ܐܢܒܪ̈ܘܩܒ ܗ ... ܝܟܝ̈ ܦܐ ܐܢܒܪ̈ܘܩܒ ܗ ... ܗ̇ ܝܫܘ̈ ܒܠ ܬܒܨܡܘ ܗ ... ܗ̇ ܝܫܘ̈ ܒܠ ܬܒܨܡܘ ܗ ... ܐܬܠܘ̈ ܬܒ ܢܘܠܒܘܢܘ ܗ ... ܐܬܠܘ̈ ܬܒ ܢܘܠܒܘܢܘ ܗ ... ܗܠܟܝܗܠ ܢܠ̈ ܥܢ ܗ ... ܗܠܟܝܗܠ ܢܠ̈ ܥܢܘ
ܐܒܩܥܘ ܐܚܒܘܫ ܐܒܩܥܘ ܐܚܒܘܫ ܗܪܗܒܘܫ ܐܗܐܠ ܬܕܠܝ ܗܪܗܒܘܫ ܐܗܐܠ ܬܕܠܝ
ܐܢܪܚ̱ܐ ܝܟܡܥ ܐܡܠܫ ܐܬܫܝܕܩ ܐܬܠܘܬܒ ܝܟܠܡܠܫ Sedro Mother of God ܆ܐܗܐܠ ܬܕܠܝܕ ܐܪܕܣ Qolo Qolo ܐܬܕܥ ܝܟܝܒܘܛ ܩܒ ܠܐܩ ܐܚܝܫܡ ܘܗ ܟܝܪܒ ܢܕܥܠܟܒܘ ܢܒܙܠܟܒ ܐܝܪܡܠ ܟܪܒܐ ܘܗ ܟܝܪܒ ܢܕܥܠܟܒܘ ܢܒܙܠܟܒ ܐܝܪܡܠ ܟܪܒܐ :ܬܦ ܐܚܝܫܡ ݀ ܬܘܗ ܢܝܬܪܬܕ ܐܝ̈ ܡܫ ܝܡܘܦܒ ܗܬܚ̈ ܒܫܬ ܢܒܙܠܟܒ ݀ ܬܘܗ ܢܝܬܪܬܕ ܐܝ̈ ܡܫ ܝܡܘܦܒ ܗܬܚ̈ ܒܫܬ ܢܒܙܠܟܒ ܐܬܚܘܒܫܬ ܟܠ ܐܚܒܘܫ ܐܬܚܘܒܫܬ ܟܠ ܐܚܒܘܫ ܐܝܒܢ ܟܪܢܟ ܒܣ ܢܡ ܐܝܒܢ ܟܪܢܟ ܒܣ ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܐܝܢܘܓ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܐܬܝܢܘܓ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܝܪܡ ܢܠܦܬܘܫ ܝܪܡ ܢܠܦܬܘܫ ܟܡܐ ܬܘܠܨܒ ܟܡܐ ܬܘܠܨܒ ܡܝܪܡ ܟܝܒܘܛ ܡܝܪܡ ܟܝܒܘܛ
317 This hymn is today used as the greeting hymn of a Bishop or Patriarch arriving in a new Church 118
ܐܝ̈ ܒܢܠ ܒܘܛ ܐܝ̈ ܒܢܠ ܒܘܛ ܐܬܝ̈ ܡܠ ܐܒܘܛ ܐܬܝ̈ ܡܠ ܐܒܘܛ ܐܒܠܐ ܐܚܒܘܫ ܐܒܠܐ ܐܚܒܘܫ ܢܡ ܕܠܝܬܐܕ ܐܪܒ ܢܡ ܕܠܝܬܐܕ ܐܪܒ ܟܝܡܚܪ̈ ܥܦܫܐ ܟܝܡܚܪ̈ ܥܦܫܐ
3rd hour Wednesday 3rd hour Wednesday ܐܗܐܠ ܬܕܠܝܕ ܐܥܒܪܐܕ ܐܡܘܝܕ ܢܝ̈ ܥܫܬܠܬܕ ܐܬܘܠܨ ܐܒܫܒ ܐܥܒܪܐܕ ܢܝ̈ ܥܫܬܠܬܕ Sedro Mother of God ܐܗܐܠ ܬܕܠܝܕ ܐܪܕܣ Qolo Qolo ܐܡܘܪ ܬܘܟܠܡ ܐܘܗܢܕ ܩܕܙ ܩܒ ܠܐܩ ܐܘܗ ܥܙ ܝܢܝܣܕ ܐܪܘܛ ܡܝܪܡܠ ܐܢܪܟܘܕ ܐܘܗܢܕ ܩܕܙ ܫܝܫܩܠ ܡܝܪܡ ܗܬܢܥܛ ܢܠ ܩܕܒܘ ܡܗܪܒܐ ܐܬ ܡܝܪܡ ܝܟܠܡܠܫ :ܐܚܒܘܫ ܕܝܘܕ ܬܪܒ ܝܟܝܪܩܐ ܢܟܝܐ :ܐܚܒܘܫ ܐܬܠܘܬܒ ܐܬܝܢܒܘܛ :ܢܡ ܕܒܥܕ ܐܬܘܒܩܠ ܡܝܪܡ ܐܝܡܕ :ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܢܡܥ ܝܟܬܘܠܨ ܢܡܥ ܝܟܬܘܠܨ ܐܡܚܪ̈ ܬ݀ ܝܠܡ ܐܡܚܪ̈ ܬ݀ ܝܠܡ ܠܛܡ ܪܡܐ ܐܪܗܬܒ ܠܛܡ ܪܡܐ ܐܪܗܬܒ ܐܗܐܠ ܬܚܢ ܐܬܘܒܝܛܒܕ ܐܗܐܠ ܬܚܢ ܐܬܘܒܝܛܒܕ ܪܡܥܐ ܡܠ ܢܡܒ ܪܡܥܐ ܡܠ ܢܡܒ ܗ̇ ܒܓܕ ܐܒܠܐ ܐܚܒܘܫ ܗ̇ ܒܓܕ ܐܒܠܐ ܐܚܒܘܫ ܝܗ̇ ܕ ܗ̇ ܬܘ̈ ܠܨܒ ܝܗ̇ ܕ ܗ̇ ܬܘ̈ ܠܨܒ ܪܒܥܐ ܐܗܐܠ ܪܒ ܪܒܥܐ ܐܗܐܠ ܪܒ
6ht hour Wednesday 6ht hour Wednesday ܐܝܢܘܓ ܢܝܪܬܕ ܐܡܘܩ ܐܡܘܝܕ ܗܓܠܦܕ ܐܬܘܠܨ ܒܘܬ ܐܒܫܒ ܐܥܒܪܐܕ ܐܡܘܝܕ ܗܓܠܦܕ Sedro Common ܐܝܢܘܓ ܐܪܕܣ Qolo ܐܪܗܘܢ ܐܢ̱ܐ ܐܢܐ ܩܒ ܠܐܩ ܡܝܪܡ ܝܟܝܒܘܛ ܝܟܠ ܡܝܪܡ ܝܟܝܒܘܛ ܝܟܠ ܐܢܝܐ ܘܗ ܡܪܚܡ ܐܢܝܐ ܘܗ ܡܪܚܡ ܐܪܗܘܢ ܐܢܐ ܐܢܐ :ܐܚܒܘܫ ܐܪܗܘܢ ܐܢܐ ܐܢܐ :ܐܚܒܘܫ ܐܚܝܢ ܢܘܗܠ ܕܒܥ :ܢܡ ܐܚܝܢ ܢܘܗܠ ܕܒܥ :ܢܡ Supplication Mor Balay Supplication Mor Balay ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܟܬܕܠܝ ܬܘܠܨܒ ܟܬܕܠܝ ܬܘܠܨܒ
119
ܢܪܡ ܢܠ ܐܣܚ ܢܪܡ ܢܠ ܐܣܚ ܡܝܪܡܕ ܗ̇ ܢܪܟܘܕ ܡܝܪܡܕ ܗ̇ ܢܪܟܘܕ ܐܚܝ̈ ܠܫܘ ܐܝ̈ ܒܢ ܐܚܝ̈ ܠܫܘ ܐܝ̈ ܒܢ ܐܡܣܘ̈ ܒܕ ܠܐܛ ܐܡܣܘ̈ ܒܕ ܠܐܛ ܒܪܘܐܕ ܘܗܠ ܐܚܒܘܫ ܒܪܘܐܕ ܘܗܠ ܐܚܒܘܫ ܟܬܕܠܝ ܬܘܠܨܒ ܟܬܕܠܝ ܬܘܠܨܒ ܐܝܪܡ ܢܠ ܐܣܚ ܐܝܪܡ ܢܠ ܐܣܚ
9th hour Wednesday 9th hour Wednesday ܐܕ̈ ܝܢܥܕ ܢܝ̈ ܥܫܥܫܬܕ ܐܬܘܠܨ ܐܒܫܒ ܐܥܒܪܐܕ ܢܝ̈ ܥܫܥܫܬܕ ܐܬܘܠܨ ܐܫܡܪܕ ܗܓܢܕ Sedro Departed ܐܕ̈ ܝܢܥܕ ܐܪܕܣ Qolo Qolo ܐܗܐܠ ܬܕܠܝ ܡܝܪܡܠ ܩܒ ܠܐܩ ܟܪܓܦ ܘܠܩܫܕ ܐܕ̈ ܝܢܥ ܟܪܓܦ ܘܠܩܫܕ ܐܕ̈ ܝܢܥ ܐܢܫܘ̈ ܫ ܢܫ̈ ܒܠ ܐܡܟܐ ܐܢܫܘ̈ ܫ ܢܫ̈ ܒܠ ܐܡܟܐ ܐܢ̱ܐ ܕܓܣ ܡܕܐ ܪܡܐ ܐܚܒܘܫ ܐܢ̱ܐ ܕܓܣ ܡܕܐ ܪܡܐ ܐܚܒܘܫ ܐܢܒܪܘܩ ܠܝܒܗ ܒܪܩ ܢܡ ܐܢܒܪܘܩ ܠܝܒܗ ܒܪܩ ܢܡ
ܐܢ̱ܐ ܐܢܐ ܩܒ ܐܢܪܚ̱ܐ ܐܙܝܙܥ ܐܡܥܪܕ ܠܐܩ ܟܝܐ ܐܬܘܒܝܛ ܠܐܡܘ ܐܒܛ ܘܐ ܐܢܝܡܫ ܐܟܠܡ ܟܠ ܐܚܒܘܫ ܐܚܒܘܫ ܬܒܨܡܕ ܐܢܝܐ ܐܪܒܩܒ ܝܢܢܘܡܝܣܬ ܠܐ ܝ̈ ܚܐ ܘܐ ܢܡ Supplication Mor Balay Supplication Mor Balay ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܐܡܚܪ̈ ܠܐܡ ܬܕܚ ܐܡܚܪ̈ ܠܐܡ ܬܕܚ ܟܝܕ̈ ܘܓܣܘ ܟܝܕ̈ ܒܥܠ ܟܝܕ̈ ܘܓܣܘ ܟܝܕ̈ ܒܥܠ ܢܘܗܠ ܐܣܚܘ ܚܝܢܐ ܢܘܗܠ ܐܣܚܘ ܚܝܢܐ ܐܪ̈ܝܒܩܠ ܚܝܢܐ ܐܪ̈ܝܒܩܠ ܚܝܢܐ ܡܗܪܒܐܕ ܗܒܘܥܒ ܡܗܪܒܐܕ ܗܒܘܥܒ ܐܚܝܫܡܠ ܐܚܒܘܫ ܐܚܝܫܡܠ ܐܚܒܘܫ ܐܬܫ̈ ܦܢܘ ܐܪ̈ܓܦ ܐܬܫ̈ ܦܢܘ ܐܪ̈ܓܦ ܐܬܐܘ ܐܬܐܕ ܟܝܪܒ ܐܬܐܘ ܐܬܐܕ ܟܝܪܒ
Evening (Vesper) Evening (Vesper) Wednesday Wednesday ܐܒܫܒ ܐܫܡܚܕ ܐܡܫܪܕ ܐܣܟܛ ܒܘܬ ܐܒܫܒ ܐܫܡܚ ܗܓܢܕ Psalm 141 Psalm 141 ܐܟܪܫܘ ܟܬܝܪܩ ܐܝܪܡ ܬܝܡܕܩ ܟܬܝܪܩ ܐܝܪܡ ܬܝܡܕܩ
120
ܐܒܩܥ ܢܟ ܐܒܩܥ ܢܟ ܢܝܪܡܙ ܐܚܒܘܫ ܐܢܝ̈ ܡܫ ܢܝܪܡܙ ܐܚܒܘܫ ܐܢܝ̈ ܡܫ Sedro Common ܐܝܢܘܓ ܐܪܕܣ Qolo I Qolo I ܐܝܢܝܡܬ ܐܡܫܘܓ ܢܝܠܡܕ ܠܐܩ̈ ܒ ܠܐܩܒ ܐܝܡܕܩ ܐܡܘܩ ܐܝܢܝܡܬ ܐܡܫܘܓ ܢܝܠܡܕ ܠܐܩ̈ ܒ ܩܒ ܐܝܡܕܩ ܠܐܩ ܐܝܪܡܠ ܝܠܩܒܘ ܬܝܪܩ ܐܝܪܡܠ ܝܠܩܒ ܐܡܓܬܦ ܐܝܪܡܠ ܝܠܩܒܘ ܬܝܪܩ ܐܝܪܡܠ ܝܠܩܒ ܐܡܓܬܦ ܐܬܝܕܘܬ ܢܝܠܡܕ ܠܐܩ̈ ܒ ܬܦܫܟܬܐ ܐܬܝܕܘܬ ܢܝܠܡܕ ܠܐܩ̈ ܒ ܬܦܫܟܬܐ ܐܗ̈ ܛܚܘ ܐܒܘ̈ ܚ ܝܬܦܫܟܬ ܝܗܘܡܕܩ ܬܝܡܪܐܘ ܐܗ̈ ܛܚܘ ܐܒܘ̈ ܚ ܝܬܦܫܟܬ ܝܗܘܡܕܩ ܬܝܡܪܐܘ ܝܡܘܢܩܕ ܝܡܘܢܩܕ ܟܬܘܒܝܛܒ ܝ̈ ܒܘܚ ܐܣܚ ܐܚܒܘܫ ܟܬܘܒܝܛܒ ܝ̈ ܒܘܚ ܐܣܚ ܐܚܒܘܫ ܐܬܩ̈ ܥ ܢܝܠܡܕ ܐܢ̈ ܒܙܒ ܢܡ ܐܬܩ̈ ܥ ܢܝܠܡܕ ܐܢ̈ ܒܙܒ ܢܡ ܐܝܡܫܕ ܢܝܛܠܦ ܢܡ ܐܗܐܠ ܬܕܠܝ ܐܝܡܫܕ ܢܝܛܠܦ ܢܡ ܐܗܐܠ ܬܕܠܝ ܐܟܠܐܡܠ ܐܬܠܘܬܒ ܗܬܙܚ ܐܟܠܐܡܠ ܐܬܠܘܬܒ ܗܬܙܚ ܪܡܕܬܐܘ ܐܢܪܘܢ ܗܡܬ ܪܡܕܬܐܘ ܐܢܪܘܢ ܗܡܬ ܐܢܫ̈ ܠܘ ܐܡܘ̈ ܦ ܢܘܗܠܟ ܐܢܫ̈ ܠܘ ܐܡܘ̈ ܦ ܢܘܗܠܟ ܐܝ̈ ܒܢܕ ܢܘܗܡܥ ܐܡܠܫ ܐܫܝܕ̈ ܩ ܐܝ̈ ܒܢܕ ܢܘܗܡܥ ܐܡܠܫ ܐܫܝܕ̈ ܩ ܐܥܬܫܢܕ ܚܟܫܡ ܘܢܡ ܟܝܡܘܚܪ̈ܕ ܢܘܗܝܢܪ̈ܟܘܕܒ ܐܚܝܫܡܠ ܐܕ̈ ܗܣ ܝܗܘܘܐܙܚ ܐܥܬܫܢܕ ܚܟܫܡ ܘܢܡ ܟܝܡܘܚܪ̈ܕ ܢܘܗܬܘ̈ ܠܨܒ ܐܚܝܫܡܠ ܐܕ̈ ܗܣ ܝܗܘܘܐܙܚ ܐܥܪܬ ܝܪܡ ܢܠ ܚܬܦ ܐܬܘܒܝܬܕ ܐܥܪܬ ܝܪܡ ܢܠ ܚܬܦ ܐܬܘܒܝܬܕ ܝܢܝܢܘܚ ܐܢܡܚܪܡ ܐܝܪܡ ܢܝܢܝܢܘܚ ܐܢܡܚܪܡ ܐܝܪܡ ܐܬܘܒܝܬ ܢܠܟ ܒܪܩܢ ܗܠܩ ܢܡ ܐܝܘ̈ ܢܝܢ ܘܥܙ ܗܠܩ ܢܡ ܐܝܘ̈ ܢܝܢ ܘܥܙ ܐܬܘܒܝܬ ܢܠܟ ܒܪܩܢ ܐܒܛ ܐܢܪܟܘܕ ܝܪܡ ܕܒܥ ܐܕ̈ ܝܢܥ ܐܒܛ ܐܢܪܟܘܕ ܝܪܡ ܕܒܥ ܐܕ̈ ܝܢܥ Qolo II Qolo II ܢܢܝܬܐ ܟܬܝܒܠ ܐܫܡܪܒ ܠܐܩܒ ܢܝܪܬܕ ܐܡܘܩ ܐܝܪܡ ܢܢܝܬܐ ܟܬܝܒܠ ܐܫܡܪܒ ܩܒ ܢܝܪܬܕ ܠܐܩ ܐܝܫܝܡܚ ܐܡܫܘܓ ܐܝܫܝܡܚ ܐܡܫܘܓ ܝܪ̈ܕܢ ܟܥܪܦܐܘ ܐܪܩܝܐܒ ܟܬܝܒܠ ܐܬܐ ܐܡܓܬܦ ܝܪ̈ܕܢ ܟܥܪܦܐܘ ܐܪܩܝܐܒ ܟܬܝܒܠ ܐܬܐ ܐܡܓܬܦ ܐܝܪܡ ܢܢܝܬܐ ܟܬܝܒܠ ܐܫܡܪܒ ܐܝܘܠܠܗ ܐܝܪܡ ܢܢܝܬܐ ܟܬܝܒܠ ܐܫܡܪܒ ܐܝܘܠܠܗ ܒܗܝܕ ܐܒܛ ܐܝܘܠܠܗ ܟܡܫ ܝܠܚܕ̈ ܠ ܐܢܪܬܘܝ ܬܒܗܝ ܐܒܛ ܐܝܘܠܠܗ ܟܡܫ ܝܠܚܕ̈ ܠ 319 ܐܢܪܬܘܝ ܬܒܗܝ ܐܪܓܐ ܐܪܓܐ ܒܗܝܕ ܐܪܝܥ ܟܠ ܐܚܒܘܫ ܐܚܒܘܫ ܐܪܝܥ ܟܠ ܐܚܒܘܫ ܐܚܒܘܫ ܢ ܝܨܝܐܠܕ ܢܝܪܩ ܘܗ ܟܠ ܢܡ ܢ ܝܨܝܐܠܕ ܢܝܪܩ ܘܗ ܟܠ ܢܡ ܐܗܠܠܐ ܐܡܐ ݀ܬܘܗܕ ܐܬܟܪܒܡ ܐܗܐܠ ܬܕܠܝ ܐܗܠܠܐ ܐܡܐ ݀ܬܘܗܕ ܐܬܟܪܒܡ ܐܗܐܠ ܬܕܠܝ ܐܬܝܗܨ ܐܥܪܐ ܗ̇ ܠܟ ܠܥ ܢܢܡ ܩܝܚܪ ܝܟܪܓܦ ܢܐ ܡܝܪܡ ܗܬܢܥܛ ܗ̇ ܝܟܪ̈ܘܒ ܠܥ ܡܝܪܡ ܗܬܢܥܛ ܗ̇ ܝܟܪ̈ܘܒ ܠܥ ܐܬܫܝܕܩ ܢܢܡ ܩܝܚܪ ܝܟܪܓܦ ܢܐ ܢܗܒ ܐܝ̈ ܚܕ ܐܦܐܠ ܡܝܪܡ ܬܘܗ ܐܫܝܕ̈ ܩ ܢܘܟܬܝܪܫܡܕ ܗ̇ ܡܥ ܐܡܠܫ ܐܫܝܕ̈ ܩ ܐܫܝܕ̈ ܩ ܢܘܟܬܝܪܫܡܕ ܗ̇ ܡܥ ܐܡܠܫ ܐܫܝܕ̈ ܩ
319 ܐܬܛܝܫܦ ܐܢܬܪܘܝ 121
ܢܘܟܝ̈ ܠܡܥ ܢܝܡܠܛܬܡ ܠܐ ܢܘܟܝ̈ ܠܡܥ ܢܝܡܠܛܬܡ ܠܐ ܗ̇ ܢܘܪܬܣܘ ܐܕ̈ ܗܣ ܘܡܘܩ ܗ̇ ܢܘܪܬܣܘ ܐܕ̈ ܗܣ ܘܡܘܩ ܐܪܘܢ ܘܓ ܢܡ ܐܕ̈ ܗܣ ܘܥܩ ܐܪܘܢ ܘܓ ܢܡ ܐܕ̈ ܗܣ ܘܥܩ ܐܟܠܡ ܝܪܡ ܟܢܪܟܘܕ ܡܘܝ ܪܝܦܫ ܐܡ ܐܡܘܢܩ ܕܚܕ ... ܐܡܘܡ ܠܐܕ ܐܬܝܟܕ ܐܬܝܢܓܪܡ ܟܝܐ ܐܡܘܢܩ ܕܚܕ ܒܘܩܥܝ ܝܪܡ ܟܘܝܙ ܪܗܬܐ ܐܝ̈ ܠܥܠ ܠܝܐܟܝܡ ܝܪܡ ܐܝ̈ ܦܫܠ ܡܚܪܘ ܐܝܦܫ ܐܗܐܠ ܐܬܘܒܝܬܕ ܬܫܕ ܝܗܘ̈ ܠܠܓ ܠܥܘ ܬܪܒܥ ܐܡܝ ܠܥ ܗܡܠܫܘ ܗܢܝܫ ܝܪܫܐܕ ܐܗܐܠ ܐܝ̈ ܦܫܠ ܡܚܪܕ ܐܝܦܫ ܐܗܐܠ ܐܬܘܒܝܬܕ ܐܘܢܝܢ ܠܥ ܣܚܕ ܐܗܐܠ ܗܡܠܫܘ ܗܢܝܫ ܝܪܫܐܕ ܐܗܐܠ ܐ ܘܢܝܢ ܘܓ ܢܡ ܢܢܘܝ ܩܦܢ ܐܘܢܝܢ ܠܥ ܣܚܕ ܐܗܐܠ ܢܩܘܪܦ ܟܪܓܦ ܘܠܩܫܕ ܐܕ̈ ܝܢܥ ܐܕ̈ ܝܢܥ ܐܢܬܚ ܪܚܘܐܕ ܠܛܡ ܘܠ ܚܝܕܙܡ ܐܢܢ̈ ܥܕ ܐܪ̈ܦܘܫ ܢܡ ܠܥܠ ܐܕ̈ ܝܢܥ Quqalyon Quqalyon ܐܝܫܝܡܚ ܢܘܝܠܩܘܩ ܐܝܫܝܡܚ ܢܘܝܠܩܘܩ ܗ ܝܬܘܠܨ ܥܡܫ ܐܝܪܡ ܗ ܝܬܘܠܨ ܥܡܫ ܐܝܪܡ ܗ ... ܝܢܡ ܟܝ̈ ܦܐ ܟܦܗܬ ܠܐ ܗ ... ܝܢܡ ܟܝ̈ ܦܐ ܟܦܗܬ ܠܐ ܗ ... ܐܢܢܘܬܒ ܘܪܡܓܕ ܠܛܡ ܗ ... ܐܢܢܘܬܒ ܘܪܡܓܕ ܠܛܡ ܗ ... ܐܒܣܥ ܟܝܐ ܝܒܠ ܐܡܚ ܗ ... ܐܒܣܥ ܟܝܐ ܝܒܠ ܐܡܚ Eqbo Eqbo ܐܒܩܥܘ ܐܚܒܘܫ ܐܒܩܥܘ ܐܚܒܘܫ ܢܬܘ̈ ܠܨܘ ܢܬܫܡܫܬ ܢܪܡ ܠܒܩ ܢܬܘ̈ ܠܨܘ ܢܬܫܡܫܬ ܢܪܡ ܠܒܩ
ܐܢܪܚ̱ܐ ܗܣܪܟ ܐܬܪܘܒܩܘ ܐܡܘܗܬܕ ܝܗܘܠܘ̈ ܡܡ ܝܢܢܘܪܕܚ ܝܠ ܬܩܦܣ ܐܢܘܢܕ Sedro Repentance ܆ܐܬܘܒܝܬܕ ܐܪܕܣ Qolo Qovlo ܐܬܘܒܝܬܕ ܠܐܩ ܗܪܗܘܢ ܡܠܫܡ ܩܒ ܠܐܩ ܗܪܗܘܢ ܡܠܫܡ ܪܝܦܫ ܐܡܘ ܒܛ ܐܡ ܐܡܓܬܦ ܗܪܗܘܢ ܡܠܫܡ ܪܝܦܫ ܐܡܘ ܒܛ ܐܡ ܐܡܓܬܦ ܐܡܡܝܐܕ ܐܡܡܝܐܕ ܢܠ ܫܢܟܡܕ ܟܫܡܪ ܟܝܪܒ ܢܒ ܝܗܘ̈ ܦܐ ܪܗܢܢܘ ܢܟܪܒܢ ܢܠ ܫܢܟܡܕ ܟܫܡܪ ܟܝܪܒ ܢܒ ܝܗܘ̈ ܦܐ ܪܗܢܢܘ ܢܟܪܒܢ ܐܬܠܩܩ ܢܡ ܒܘܝܐ ܟܪܩ ܐܚܒܘܫ ܐܬܠܩܩ ܢܡ ܒܘܝܐ ܟܪܩ ܐܚܒܘܫ ܐܡܘܪ ܝܪ̈ܝܥ ܢܝܬܝܨ ܐܗ ܢܡ ܐܡܘܪ ܝܪ̈ܝܥ ܢܝܬܝܨ ܐܗ ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܟܠ ܢܢܝܪܩ ܟܠ ܢܢܝܪܩ ܢܪܡ ܐܝܪܡ ܢܪܡ ܐܝܪܡ ܣܘܚ ܝܠܥܘ ܝܪܡ ܣܘܚ ܝܠܥܘ ܝܪܡ ܝܢܪܬܣܬ ܐܬܝܕܘܡܥܡ ܝܢܪܬܣܬ ܐܬܝܕܘܡܥܡ ܐܝ̈ ܡ ܐܥܒܐ ܝܪܡ ܠܐ ܐܝ̈ ܡ ܐܥܒܐ ܝܪܡ ܠܐ
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ܡܥ ܝܢܫܠ ܟܚܒܫܢ ܡܥ ܝܢܫܠ ܟܚܒܫܢ ܠܥ ܛܝܠܫܕ ܐܚܝܫܡ ܠܥ ܛܝܠܫܕ ܐܚܝܫܡ ܢܠ ܐܨܦ ܐܢܗܓ ܢܡܘ ܢܠ ܐܨܦ ܐܢܗܓ ܢܡ
ܐܫܡܪܕ ܐܬܘܠܨ ܬܡܠܫ Compline Wednesday Compline Wednesday ܐܬܘܒܝܬܕ ܐܪܬܘܣܕ ܐܬܘܠܨ ܐܒܫܒ ܐܫܡܚܕ ܐܪܬܘܣܕ Sedro Repentance ܐܬܘܒܝܬܕ ܐܪܕܣ Qolo Qolo ܢܪܡ ܐܝܪܡ ܠܐܩܒ ܐܝܫܝܡܚ ܐܢܟܪܒ ܐܗܐܠ ܬܕܠܝ ܡܝܪܡܠ ܩܒ ܠܐܩܘ ܟܚܘܪ ܢܡ ܠܙܐ ܐܟܝܠܐ ܢܪܡ ܐܝܪܡ ܕܝܘܕ ܪܡܙ ܝܢܣܟܬ ܟܙܓܘܪܒ ܠܐ ܐܝܪܡ ܐܢܐ ܐܥܓ ܐܬܝܛܚ ܟܝܐ ܢܪܡ ܐܝܪܡ ܐܟܠܡ ܪܒ ܥܘܫܝ ܢܒ ܡܣ ܬܚܠܦ ܝܬܘܝܠܛ ܝ̈ ܢܫܒ ܐܚܒܘܫ ܐܫܕܘܩܠܟܝܗܠ ܐܬܘܠܨܠ ܐܬܐܕ ܐܢܝܐ ܐܚܒܘܫ ܗܫܦܢ ܪܣܐܕ ܐܢܝܠܐ ܗܠܝ݀ܘ ܢܡ ܐܥܡܕ̈ ܒ ܗܫܘܒܠܠ ܫܢܠܟ ܪܘܚܢ ܢܡ Supplication Mor Ephrem Supplication Mor Ephrem ܡܝܪܦܐ ܝܪܡܕ ܐܬܘܥܒ ܡܝܪܦܐ ܝܪܡܕ ܐܬܘܥܒ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܟܙܓ ܬܝܒ ܢܡ ܢܠ ܪܕܫ ܟܙܓ ܬܝܒ ܢܡ ܢܠ ܪܕܫ ܐܬܘܠܨܒ ܬܢܐ ܡܐܩܕ ܐܡ ܐܬܘܠܨܒ ܬܢܐ ܡܐܩܕ ܐܡ ܟܪܓܦ ܡܐܩ ܐܘܗܢ ܠܐ ܟܪܓܦ ܡܐܩ ܐܘܗܢ ܠܐ ܟܡܘܦ ܐܘܗܢ ܐܡܪܝܦ ܦܠܚ ܟܡܘܦ ܐܘܗܢ ܐܡܪܝܦ ܦܠܚ ܠܟ ܐܪܡ ܐܚܒܘܫ ܘܗ ܒܪ ܠܟ ܐܪܡ ܟܚܒܘܫ ܘܗ ܒܪ ܐܬܘ̈ ܠܨܕ ܐܥܘܡܫ ܐܬܘ̈ ܠܨܕ ܐܥܘܡܫ ܢܬܘܠܨ ܥܡܫ ܢܬܘܠܨ ܥܡܫ
Night Thursday Night Thursday ܐܝܠܠܕ ܐܢܪܝܥܡ ܐܒܫܒ ܐܫܡܚܕ ܐܝܠܠܕ Prayer of M’irono ܐܢܪܝܥܡܕ ܐܬܘܠܨ Psalm 134 with responsory Psalm 134 with responsory ܡܙܡ ܢܟ ܐܢܡ ܠܥ ܢܘܗܠܟܕ ܐܝܪܡܠ ܘܟܪܒ ܝܪܡܟܪܒ ܐܢܡ ܠܥ ܢܘܗܠܟܕ ܐܝܪܡܠ ܘܟܪܒ ܝܪܡܟܪܒ ܐܬܢܫ ܝܬܡܚܪ ܐܬܢܫ ܝܬܡܚܪ ܐܬܝܘܕ ܝܫܦܢܘ ܝܟܠ ܘܐ ܢܝܡܝܩܕ ܢܝܠܝܐ ܝܪܡܟܪܒ ܐܬܝܘܕ ܝܫܦܢܘ ܝܟܠ ܘܐ ܢܝܡܝܩܕ ܢܝܠܝܐ ܝܪܡܟܪܒ ܐܬܘܒܝܬܕ ܐܢܒܙ ܐܗ ܢܘܟܝܕ̈ ܝܐ ܘܡܝܪܐ ܐܬܘܒܝܬܕ ܐܢܒܙ ܐܗ ܢܘܟܝܕ̈ ܝܐ ܘܡܝܪܐ ܐܘܗ ܐܛܚܢܕ ܡܕܩ ܢܡ ܐܝܪܡ ܟܟܪܒܢ ܐܘܗ ܐܛܚܢܕ ܡܕܩ ܢܡ ܐܝܪܡ ܟܟܪܒܢ ܟܙܓܘܪܒ ܠܐ ܐܝܪܡ ܝܬܚܘܒܫܬ ܝܠܘܥܬ ܟܙܓܘܪܒ ܠܐ ܐܝܪܡ ܝܬܚܘܒܫܬ ܝܠܘܥܬ ܝܠ ܩܘܒܫ ܝܠ ܩܘܒܫ ܝܢܫܠ ܥܒܢ ܝܠ ܩܘܒܫ ܝܠ ܩܘܒܫ ܝܢܫܠ ܥܒܢ ܐܥܪܐܒ ܐܝܪܡ ܪܚ ܝܬܘ̈ ܦܣ ܢܠܠ̈ ܡܢ ܐܥܪܐܒ ܐܝܪܡ ܪܚ ܝܬܘ̈ ܦܣ ܢܠܠ̈ ܡܢ
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ܐܬܠܩܩ ܢܡ ܒܘܝܐ ܟܪܩ ܝܫܦܢ ܬܝܟܣ ܐܪܩ ܐܬܓܢܚܒ ܕܝܘܕܘ ܐܝܩܙܚ ܬܘܡܕܒ ܝܫܦܢ ܬܝܟܣ ܐܝܘ̈ ܢܝܢ ܝ̈ ܢܒ ܐܕ̈ ܘܠܝ ܟܝܐ ܬܝܥܛܬܐ ܐܝܘ̈ ܢܝܢ ܝ̈ ܢܒ ܐܕ̈ ܘܠܝ ܟܝܐ ܬܝܥܛܬܐ ܢܘܪܟܕܬܢ ܝܪܡ ܟܚܒܕܡ ܠܥ ܐܝܪܡܠ ܘܚܒܫ ܢܘܪܟܕܬܢ ܝܪܡ ܟܚܒܕܡ ܠܥ ܐܝܪܡܠ ܘܚܒܫ ܐܬܠܬܕ ܕܚܠ ܗܠ ܐܚܒܘܫ ܐܚܒܘܫ ܐܬܠܬܕ ܕܚܠ ܗܠ ܐܚܒܘܫ ܐܚܒܘܫ Qawmo I Mother of God Qawmo I Mother of God ܐܗܐܠ ܬܕܠܝܕ ܐܝܠܠܕ ܐܬܝܡܕܩ ܐܬܫܡܫܬ ܐܗܐܠ ܬܕܠܝܕ ܐܝܠܠܕ ܐܝܡܕܩ ܐܡܘܩ Prayer after M’irono ܐܢܪܝܥܡ ܪܬܒܕ ܐܬܘܠܨ Eqbo Eqbo ܐܣܝܕܪܦܕ ܐܒܩܥ ܐܣܝܕܪܦܕ ܩܒ ܐܒܩܥ ܐܢܘܪ̈ܐܒ ܢܝܪܝܨ ܕܝܘܕ ܬܪܒ ܝܟܝܙܪ̈ܐ ܐܢܘܪ̈ܐܒ ܢܝܪܝܨ ܕܝܘܕ ܬܪܒ ܝܟܝܙܪ̈ܐ Sedro Mother of God ܐܗܐܠ ܬܕܠܝܕ ܐܪܕܣ Qolo Qolo ܢܪܡ ܐܝܪܡ ܠܐܩܒ ܐܗܐܠ ܬܕܠܝܕ ܠܐܩ ܢܪܡ ܐܝܪܡ ܩܒ ܠܐܩ ܟܬܘܗܐܠ ܬ݀ ܚܙ ܕܟ ܢܪܡ ܐܝܪܡ ܟܬܘܗܐܠ ܬ݀ ܚܙ ܕܟ ܢܪܡ ܐܝܪܡ ܐܟ̈ ܠܐܡ ܫܝܪ ܠܝܐܪܒܓܠ ܡܝܪܡ ܬܪܡܐ ܐܟ̈ ܠܐܡ ܫܝܪ ܠܝܐܪܒܓܠ ܡܝܪܡ ܬܪܡܐ ܐܚܝܫܡܠ ܡܝܪܡ ݀ܬܪܡܐ ܐܚܒܘܫ ܐܚܝܫܡܠ ܡܝܪܡ ݀ܬܪܡܐ ܐܚܒܘܫ ܗ̇ ܬܪ̈ܒܚ ܐܬܠܘ̈ ܬܒܠ ܡܝܪܡ ݀ܬܪܡܐ ܢܡ ܗ̇ ܬܪ̈ܒܚ ܐܬܠܘ̈ ܬܒܠ ܡܝܪܡ ݀ܬܪܡܐ ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܢܡܥ ܝܟܬܘܠܨ ܢܡܥ ܝܟܬܘܠܨ ܐܡܚܪ̈ ܬܝܠܡ ܐܡܚܪ̈ ܬܝܠܡ ܐܬܠܘܬܒ ܐܕܗ ܝܗ ܢܡ̇ ܐܬܠܘܬܒ ܐܕܗ ܝܗ ܢܡ̇ ܡܝܪܡ ܝܠܠܡ ܝܠܠܡ ܝܠܠܡ ܡܝܪܡ ܝܠܠܡ ܝܠܠܡ ܝܠܠܡ ܐܝ̈ ܚ ܬ݀ ܡܣܪܕ ܐܦܫܘܫ ܝܗ̇ ܐܝ̈ ܚ ܬ݀ ܡܣܪܕ ܐܦܫܘܫ ܝܗ̇ ܝܗ̇ ܐܥܩܬ ܟܚܒܘܫ ܝܗ̇ ܐܥܩܬ ܟܚܒܘܫ ܝܗ̄̇ ܕ ܗ̇ ܬܘ̈ ܠܨܒ ܝܗ̄̇ ܕ ܗ̇ ܬܘ̈ ܠܨܒ ܐܗܐܠ ܪܒ ܐܗܐܠ ܪܒ Qawmo II Apostles Qawmo II Apostles ܐܚܝ̈ ܠܫܕ ܐܝܠܠܕ ܢܝܪܬܕ ܐܡܘܩ ܐܚܝ̈ ܠܫܕ ܐܝܠܠܕ ܢܝܪܬܕ ܐܡܘܩ Eqbo Eqbo ܐܣܝܕܪܦܕ ܐܒܩܥ ܐܣܝܕܪܦܕ ܩܒ ܐܒܩܥ ܗ̇ ܠ ܢܝܢܝܥܛ ܐܕ̈ ܘܡܥ ܪܣܥܪܬ ܗ̇ ܠ ܢܝܢܝܥܛ ܐܕ̈ ܘܡܥ ܪܣܥܪܬ Sedro Sedro The Saints ܐܪܕܣ ܐܫܝܕ̈ ܩܕ ܐܪܕܣ Qolo Qolo ܠܐܩܘ ܢܪܡ ܐܝܪܡ ܩܒ ܠܐܩܘ ܢܘܗܢܪܟܘܕ ܕܒܥ ܢܪܡ ܐܝܪܡ ܢܘܗܢܪܟܘܕ ܕܒܥ ܢܪܡ ܐܝܪܡ ܐܕ̈ ܐܦܡܠ ܟܝܐ ܢܪܡ ܐܝܪܡ ܐܕ̈ ܐܦܡܠ ܟܝܐ ܢܪܡ ܐܝܪܡ
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ܐܢܘ̈ ܢ ܐܦܐܟ ܢܘܥܡܫ ܐܚܒܘܫ ܐܢܘ̈ ܢ ܐܦܐܟ ܢܘܥܡܫ ܐܚܒܘܫ ܐܕ̈ ܗܣܕ ܐܢܘܓܠܐ ܢܪܡ ܐܝܪܡ ܢܡ ܐܕ̈ ܗܣܕ ܐܢܘܓܠܐ ܢܪܡ ܐܝܪܡ ܢܡ Supplication Mor Ephrem Supplication Mor Ephrem ܡܝܪܦܐ ܝܪܡܕ ܐܬܘܥܒ ܡܝܪܦܐ ܝܪܡܕ ܐܬܘܥܒ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ ܐܡܝ̈ ܡܬ ܐܪ̈ܡܐ ܐܚܝ̈ ܠܫ ܐܡܝ̈ ܡܬ ܐܪ̈ܡܐ ܐܚܝ̈ ܠܫ ܐܚܝ̈ ܠܫܕ ܢܘܗܬܘ̈ ܠܨܒ ܐܚܝ̈ ܠܫܕ ܢܘܗܬܘ̈ ܠܨܒ ܝܢܢܘܬܪܗܢܐܘ ܝܠ ܢܘܬܠܥ ܝܢܢܘܬܪܗܢܐܘ ܝܠ ܢܘܬܠܥ ܢܝܕ̈ ܐܥ ܢܝܪܬܒܕ ܗܠ ܐܚܒܘܫ ܢܝܕ̈ ܐܥ ܢܝܪܬܒܕ ܗܠ ܐܚܒܘܫ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ
Qawmo III Repentance Qawmo III Repentance ܐܬܘܒܝܬܕ ܐܬܠܬܕ ܐܡܘܩ ܐܬܘܒܝܬܕ ܐܬܠܬܕ ܐܡܘܩ Eqbo Eqbo ܐܣܝܕܪܦܕ ܐܒܩܥ ܐܣܝܕܪܦܕ ܩܒ ܐܒܩܥ ܐܪܘܕܥ ܢܠܝܘܗ ܐܒܐܕ ܗܪܒ ܥܘܫܝ ܐܪܘܕܥ ܢܠܝܘܗ ܐܒܐܕ ܗܪܒ ܥܘܫܝ Sedro Repentance ܐܬܘܒܝܬܕ ܐܪܕܣ
Qolo Qolo ܠܐܩ ܒܪܩܕ ܐܡܪܝܦ ܟܝܐ ܩܒ ܠܐܩ ܒܟܘܟ ܚܢܕ ܐܝܠܠܒ ܗ ܐܝܪܡ ܐܪ̈ܝܣܐ ܐܪܫ ܐܡܓܬܦ ܒܟܘܟ ܚܢܕ ܐܝܠܠܒ ܗ ܐܝܪܡ ܐܪ̈ܝܣܐ ܐܪܫ ܐܡܓܬܦ ܐܪܗܘܢ ܐܪܗܘܢ ܐܗܐܠ ܐܘܗ ܝܗܝܪܩ ܐܝܠܠܒ ܗ ܐܝܪܡ ܐܪ̈ܝܘܥ ܚܬܦ ܐܗܐܠ ܐܘܗ ܝܗܝܪܩ ܐܝܠܠܒ ܗ ܐܝܪܡ ܐܪ̈ܝܘܥ ܚܬܦ ܐܦܐܟ ܢܘܥܡܫ ܩܦܢ ܐܝܠܠܒ ܐܚܒܘܫ ܐܦܐܟ ܢܘܥܡܫ ܩܦܢ ܐܝܠܠܒ ܐܚܒܘܫ ܢܪܡ ܐܘܗ ܟܠܗ ܐܝܠܠܒ ܢܡ ܢܪܡ ܐܘܗ ܟܠܗ ܐܝܠܠܒ ܢܡ Supplication Mor Balay Supplication Mor Balay ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܐܝ̈ ܛܚܠ ܢܐܚ ܐܝ̈ ܛܚܠ ܢܐܚ ܢܝܒܘ̈ ܚ ܒܢܠ ܩܘܒܫܘ ܢܝܒܘ̈ ܚ ܢܠ ܩܘܒܫܘ ܐܢܢܚ ܟܪܬܒ ܐܢܢܚ ܟܪܬܒ ܐܡܚܪ̈ ܥܪܬ ܟܥܪܬ ܐܡܚܪ̈ ܥܪܬ ܟܥܪܬ ܐܝܡܫܒܕ ܢܘܒܐ ܐܝܡܫܒܕ ܢܘܒܐ ܪܡܐܕ ܘܗܠ ܐܚܒܘܫ ܪܡܐܕ ܘܗܠ ܐܚܒܘܫ ܐܝ̈ ܠܥܕ ܐܪܡ ܐܝ̈ ܠܥܕ ܐܪܡ ܢܬܫܡܫܬ ܠܒܩ ܢܬܫܡܫܬ ܠܒܩ Hallelujah x 3 Hallelujah x 3
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ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܐܗܐܠ ܟܠ ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܀ܢܝ̈ ܢܒܙ ܓ ܐܗܐܠ ܟܠ ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܀ܐܗܐܠ ܟܠ ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܐܗܐܠ ܟܠ ܐܢܒܪ̈ܘܩܒ ܬܦ ܐܢܢܚ ܐܗܐܠ ܟܝܡܚܪ̈ܒ ܢܠ ܢܘܚ ܀ܐܟܪܫܘ ܟܝܡܚܪ̈ܒ ܢܠ ܢܘܚ ܀ܐܟܪܫܘ ܢܘܢܐ ܪܟܕܬܢ ܐܬܘ̈ ܠܨܒܘ Sedro Common Sedro Common ܀ ܐܝܢܘܓ ܐܪܕܣ ܀ ܐܝܢܘܓ ܐܪܕܣ Magnificat and Maorbe Magnificat and Maorbe ܐܒܪܘܡ ܡܝܪܡ ܬܪܡܐ ܐܢܝܢܥ ܐܬܒ ܡܥ ܐܒܪܘܡ ܢܟ ܢܟܪܬܒܘ Psalm Amin mo Tob Psalm Amin mo Tob ܪܝܦܫ ܐܡܘ ܒܛ ܐܡ ܢܝܡܐ ܀ܐܟܪܫܘ ܐܝܪܡܠ ܘܚܒܫܕ ܡܙܡܘ ܠܥܠ ܢܝܒܝܬܟܕ ܐܪܘܡܙܡ ܒܘܬ ܐܬܘܝܬܝܠܬܠ ܐܚܒܘܫ ܡܠܥ ܢܡܘ ܐܚܒܘܫ Quqalyon Quqalyon ܐܡܘܢܩ ܕܚܕ ܢܘܝܠܩܘܩܘ ܐܚܒܘܫ ܢܘܝܠܩܘܩܘ ܐܡܘܢܩ ܕܚܕ ܐܬܫܡܫܬ ܗ ... ܟܝܐ ܐܩܝܕܙ ܗ ... ܟܝܐ ܐܩܝܕܙ ܗ ... ܗܬܝܒܒ ܢܝܒܝܨܢܕ ܗ ... ܗܬܝܒܒ ܢܝܒܝܨܢܕ ܗ ... ܒܘܬ ܢܘܥܪܦܢ ܗ ... ܒܘܬ ܢܘܥܪܦܢ ܗ ... ܨܝܪܬܕ ܢܘܘܚܢܘ ܗ ... ܨܝܪܬܕ ܢܘܘܚܢܘ Eqbo Eqbo ܐܒܩܥܘ ܐܚܒܘܫ ܐܒܩܥܘ ܐܚܒܘܫ ܐܝܢܢܚ ܝܪܡ ܘܐ ܟܢܪܟܘܕ ܐܝܢܢܚ ܝܪܡ ܘܐ ܟܢܪܟܘܕ Sedro One Saint ܐܡܘܢܩ ܕܚܕ ܐܪܕܣ Qolo Qolo ܠܐܩ ܐܗܐܠ ܬܕܠܝ ܡܝܪܡܠ ܩܒ ܠܐܩ ܐܝܢܢܚ ܝܪܡ ܟܢܪܟܘܕ ܡܘܝ ܪܝܦܫ ܐܡ ܐܝܢܢܚ ܝܪܡ ܟܢܪܟܘܕ ܡܘܝ ܪܝܦܫ ܐܡ ܠܝܐܪܒܓ ܝܪܡ ܟܘܝܙ ܪܗܬܐ ܐܝ̈ ܠܥܠ ܠܝܐܪܒܓ ܝܪܡ ܟܘܝܙ ܪܗܬܐ ܐܝ̈ ܠܥܠ ܝܚܒܐ ܝܪܡ ... ܐܫܝܒܝ ܐܡܪܓ ܢܡ ܢܐ ܐܚܒܘܫ ܝܚܒܐ ܝܪܡ ... ܐܫܝܒܝ ܐܡܪܓ ܢܡ ܢܐ ܐܚܒܘܫ ܣܘܩܐܝܪܘܩ ܝܪܡ ܟܬܕܠܝܕ ܐܡܠܐ ܗ̇ ܝܒܘܛ ܢܡ ܢܢܚܘܝ ܝܪܡ ܟܬܕܠܝܕ ܐܡܠܐ ܗ̇ ܝܒܘܛ ܢܡ Supplication Mor Balay Supplication Mor Balay ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܢܡܥ ܢܘܟܬܘܠܨ ܢܡܥ ܢܘܟܬܘܠܨ ܐܝܪܡ ܢܘܟܬܘ̈ ܠܨܒ ܐܝܪܡ ܢܘܟܬܘ̈ ܠܨܒ ܘܙܪܟܐܕ ܢܝܠܗ ܐܦܘ̈ ܩܣܝܦܐ ܘܙܪܟܐܕ ܢܝܠܗ ܐܦܘ̈ ܩܣܦܐ ܐܩܘܠ ܢܘܗܡܥܘ ܣܘܩܪܡܘ ܝܬܡ ܐܩܘܠ ܢܘܗܡܥܘ ܣܘܩܪܡܘ ܝܬܡ ܢܝ̈ ܒܓ ܠܟ ܢܡ ܐܢ̱ܐ ܐܦܝܕܪ ܐܗ ܢܝ̈ ܒܓ ܠܟ ܢܡ ܐܢ̱ܐ ܐܦܝܕܪ ܐܗ ܐܒܓܕ ܐܒܠܐ ܐܚܒܘܫ ܐܒܓܕ ܐܒܠܐ ܐܚܒܘܫ ܐܝܪܡ ܢܘܟܬܘ̈ ܠܨܒ ܐܝܪܡ ܢܘܟܬܘ̈ ܠܨܒ ܐܢܝܐ ܠܟ ܢܡ ܐܢܝܐ ܠܟ ܢܡ
Thursday Morning Thursday Morning
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ܐܒܫܒ ܐܫܡܚܕ ܐܪܦܨܕ ܐܬܘܠܨ ܒܘܬ ܐܒܫܒ ܐܫܡܚܕ ܐܪܦܨܕ Psalm 51 (50) ܝܠܥܡܚܪܕ ܡܙܡ Psalm 63 (62) Psalm 63 (62) ܡܙܡܘ ܐܢܝܢܥ ܐܢ̱ܐ ܡܕܩܡ ܟܬܘܠ ܝܗܐܠ ܝܗܐܠ ܐܢ̱ܐ ܡܕܩܡ ܟܬܘܠ ܝܗܐܠ ܝܗܐܠ ܐܢ̱ܐ ܥܒܛܡܕ ܠܛܡ ܟܠ ܝܗ ܐܝܗܨ ܐܢ̱ܐ ܥܒܛܡܕ ܠܛܡ ܟܠ ܝܗ ܐܝܗܨ ܐܡܠܥܒ ܐܘܗ ܠܐܕ ܠܛܡ ܟܬܪܚ ܢܟܗ ܐܡܠܥܒ ܐܘܗ ܠܐܕ ܠܛܡ ܟܬܪܚ ܢܟܗ ܝܒܘ̈ ܚ ܘܝܓܣܕ ܠܛܡ ܢܝܒܛܕ ܠܛܡ ܝܒܘ̈ ܚ ܘܝܓܣܕ ܠܛܡ ܢܝܒܛܕ ܠܛܡ ܐܣܟܡ ܟܪܩܕ ܠܛܡ ܟܟܪܒܐ ܢܟܗ ܐܣܟܡ ܟܪܩܕ ܠܛܡ ܟܟܪܒܐ ܢܟܗ ܕܝܘܕ ܪܡܙܕ ܠܛܡ ܐܢܡܘܫ ܟܝܐ ܕܝܘܕ ܪܡܙܕ ܠܛܡ ܐܢܡܘܫ ܟܝܐ ܝܗ̇ ܟܝܐ ܬܝܘܗܕ ܠܛܡ ܠܥ ܟܬܪܟܕܬܐ ܝܗ̇ ܟܝܐ ܬܝܘܗܕ ܠܛܡ ܠܥ ܟܬܪܟܕܬܐ ܐܕܒܥ ܘܗ ܟܝܐ ܬܝܘܗܕ ܠܛܡ ܬܝܘܗܕ ܠܛܡ ܐܕܒܥ ܘܗ ܟܝܐ ܬܝܘܗܕ ܠܛܡ ܬܝܘܗܕ ܠܛܡ ܝܡܐܕ ܗ̇ ܣܪܟ ܢܡܕ ܠܛܡ ܝܫܦܢ ܬܩܦܢ ܝܡܐܕ ܗ̇ ܣܪܟ ܢܡܕ ܠܛܡ ܝܫܦܢ ܬܩܦܢ ܢܪܡ ܟܝܡܚܪ̈ ܠܛܡ ܘܥܒ ܢܘܢܗ ܢܪܡ ܟܝܡܚܪ̈ ܠܛܡ ܘܥܒ ܢܘܢܗ ܡܕܐ ܪܒܥܕ ܠܛܡ ܢܘܡܠܬܫܢ ܡܕܐ ܪܒܥܕ ܠܛܡ ܢܘܡܠܬܫܢ ܟܠ ܢܝܟܣܡܕ ܠܛܡ ܪܗܒܬܫܢ ܟܠ ܢܝܟܣܡܕ ܠܛܡ ܪܗܒܬܫܢ ܟܠ ܢܝܚܒܫܡܕ ܠܛܡ ܐܒܠܐ ܐܚܒܘܫ ܟܠ ܢܝܚܒܫܡܕ ܠܛܡ ܐܒܠܐ ܐܚܒܘܫ ܢܟܘ ܐܝܪܡܕ ܗܡܫ ܐܘܗܢ ܗܝܘܪܒܠ ܐܚܒܘܫ ܢܝܡܐ ܝܗܘܕ̈ ܒܥ ܘܚܒܫ ܐܘܗܢ ܗܝܘܪܒܠ ܐܚܒܘܫ ܬܦ ܡܙܡ ܐܒܩܥ ܐܚܒܘܫ ܐܒܩܥ ܐܚܒܘܫ ܐܟܪܫܘ ܐܢܘ̈ ܡܐܟܕ ܝܢܝܪܕܥ ܐܗܐܠ ܐܢܘ̈ ܡܐܟܕ ܝܢܝܪܕܥ ܐܗܐܠ Sedro Common ܐܝܢܘܓ ܐܪܕܣ Qolo I Qolo I ܐܢ̱ܐ ܫܩܢ ܢܪܡ ܟܥܪܬܒ ܠܐܩܒ ܐܝܬܝܬܫ ܐܡܫܘܓ ܢܪܡ ܟܥܪܬܒ ܩܒ ܠܐܩܘ ܐܝ̈ ܟܕ ܐܡܪ̈ܝܦ ܢܠ ܐܘܗܬ ܐܪܘܫ ܢܘܗܬܘܠܨ ܐܡܓܬܦ ܐܝ̈ ܟܕ ܐܡܪ̈ܝܦ ܢܠ ܐܘܗܬ ܐܪܘܫ ܢܘܗܬܘܠܨ ܐܡܓܬܦ ܘܘܗ ܘܒܪܩܕ ܘܘܗ ܘܒܪܩܕ ܐܬܘܥܪܬܕ ܢܘܬ̱ܢܐ ܐܡܪ̈ܝܦ ܐܬܘܢܡܝܗܘ ܐܪܪܫܒ ܐܬܘܥܪܬܕ ܢܘܬ̱ܢܐ ܐܡܪ̈ܝܦ ܐܬܘܢܡܝܗܘ ܐܪܪܫܒ ܐܪ̈ܦܨ ܢܘܗܠܟܒ ܐܚܒܘܫ ܐܪ̈ܦܨ ܢܘܗܠܟܒ ܐܚܒܘܫ ܐܪܦܨ ܐܢܗܒ ܢܡ ܐ ܪܦܨ ܐܢܗܒ ܢܡ ܐܓܝܓܪ ܐܝܠܛ ܢܝܐ ܐܗܐܠ ܬܕܠܝܕ ܐܓܝܓܪ ܐܝܠܛ ܢܝܐ ܐܗܐܠ ܬܕܠܝܕ ܐܬܘܒܝܛ ܬ݀ ܝܠܡ ܝܟܠܡܠܫ ܐܬܘܒܝܛ ܬ݀ ܝܠܡ ܝܟܠܡܠܫ ܗ̇ ܝ̈ ܠܘܬܒܒܕ ܐܕܗ ܝܗ ܢܡ̇ ܗ̇ ܝ̈ ܠܘܬܒܒܕ ܐܕܗ ܝܗ ܢܡ̇ ܠܐܝܩܙܚ ܐܙܚܕ ܐܥܪܬ ܠܐܝܩܙܚ ܐܙܚܕ ܐܥܪܬ ܐܟܠܡ ܪܒ ܡܕܩ ܐܪܦܨܒ ܐܫܝܕ̈ ܩܕ ܐܟܠܡ ܪܒ ܡܕܩ ܐܪܦܨܒ ܐܫܝܕ̈ ܩܕ ܐܪܒܠ ܗܠ ܢܝܕܓܣ ܐܪܦܨܒ ܐܪܒܠ ܗܠ ܢܝܕܓܣ ܐܪܦܨܒ ܐܫܝܕ̈ ܩ ܢܘܟܝܒܘܛ ܢܘܟܠ ܐܫܝܕ̈ ܩ ܢܘܟܝܒܘܛ ܢܘܟܠ ܐܕ̈ ܗܣ ܝܠ ܘܪܡܐ ܐܕ̈ ܗܣ ܝܠ ܘܪܡܐ ܐܪܓܐܬ ܘܬܐ ܐܪܦܨܒ ܐܪܦܨܒ ܐܪܓܐܬ ܘܬܐ ܐܪܦܨܒ ܐܪܦܨܒ ܦܣܘܝ ܢܒܕܙܐ ܐܪܦܨܒ ܦܣܘܝ ܢܒܕܙܐ ܐܪܦܨܒ
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ܐܢ̱ܐ ܫܩܢ ܢܪܡ ܟܥܪܬܒ ܐܬܘܒܝܬܕ ܐܢ̱ܐ ܫܩܢ ܢܪܡ ܟܥܪܬܒ ܢܕܥܠܟܒܘ ܢܒܙܠܟܒ ܐܬܘܒܝܬܕ ܠܙܐܢ ܢܡ ܥܪܬܒ ܠܙܐܢ ܢܡ ܥܪܬܒ ܐܫܕܘܩ ܚܘܪܘ ܐܪܒܘ ܐܒܐ ܐܫܕܘܩ ܚܘܪܘ ܐܪܒܘ ܐܒܐ ܢܬܘܠܨܕ ܠܐܩ ܐܘܗܢ ܢܬܘܠܨܕ ܠܐܩ ܐܘܗܢ ܐܒܛ ܐܢܪܟܘܕ ܝܪܡ ܕܒܥ ܐܕ̈ ܝܢܥ ܐܒܛ ܐܢܪܟܘܕ ܝܪܡ ܕܒܥ ܐܕ̈ ܝܢܥ
Qolo II Qolo II ܐܢܝܪܬ ܐܡܘܩ ܐܡܫܘܓ ܐܕ̈ ܝܡܠܬ ܝܗܘܐܙܚ ܐܪܦܨܒ ܩܒ ܐܢܝܪܬ ܠܐܩ ܐܝܡܕܩ ܐܪܦܨܒ ܐܕ̈ ܝܡܠܬ ܝܗܘܘܐܙܚ ܐܪܦܨܒ ܐܡܓܬܦ ܝܗܘܘܐܙܚ ܐܪܦܨܒ ܐܚܝܫܡ ܥܘܫܝ ܢܪܡ ܐܡܓܬܦ ܐܕ̈ ܝܡܠܬ ܝܗܘܘܐܙܚ ܐܕ̈ ܝܡܠܬ ܐܟ̈ ܠܐܡ ܢܝܒܒܝܡ ܐܪܦܨܒ ܗܠ ܢܝܥܩ ܫܝܕܩ ܫܝܕܩ ܐܟ̈ ܠܐܡ ܢܝܒܒܝܡ ܐܪܦܨܒ ܗܠ ܢܝܥܩ ܫܝܕܩ ܫܝܕܩ ܐܬܕ̈ ܥ ܢܚ̈ ܒܫܡ ܐܪܦܨܒ ܐܚܒܘܫ ܐܬܕ̈ ܥ ܢܚ̈ ܒܫܡ ܐܪܦܨܒ ܐܚܒܘܫ ܟܠ ܐܕܘܬ ܐܬܕܥ ܐܪܦܨܒ ܢܡ ܟܠ ܐܕܘܬ ܐܬܕܥ ܐܪܦܨܒ ܢܡ ܐܥܦ̈ ܫ ܢܝܕ ܚܝܓܡ ܐܗܐܠ ܬܕܠܝ ܐܥܦ̈ ܫ ܚܝܓܡܕ ܐܗܐܠ ܬܕܠܝ ܡܗܪܒܐܕ ܐܚܝܒܫ ܐܢܟܫܡ ܐܪܒܫ ܟܝܐ ܪܨܢܬܡ ܐܗ ܐܬܘܠܓ ܪܒ ܠܐܝܩܙܚ ܡܗܪܒܐܕ ܐܚܝܒܫ ܐܢܟܫܡ ܐܪܒܫ ܟܝܐ ܪܨܢܬܡ ܐܗ ܐܬܘܠܓ ܪܒ ܠܐܝܩܙܚ ܐܚܝ̈ ܠܫܘ ܐܝ̈ ܒܢ ܬܘܠܨܒ ܐܫܝܕ̈ ܩ ܐܚܝ̈ ܠܫܘ ܐܝ̈ ܒܢ ܬܘܠܨܒ ܐܫܝܕ̈ ܩ ܐܚܝ̈ ܠܫܕ ܐܫܝܪ ܢܘܥܡܫ ܐܚܝ̈ ܠܫܕ ܐܫܝܪ ܢܘܥܡܫ ܐܝ̈ ܒܢܕ ܢܘܗܡܥ ܐܡܠܫ ܐܝܐܓ ܐܪܗܘܢܕ ܐܕ̈ ܐܦܡܠ ܐܕ̈ ܗܣ ܢܘܟܝܕ̈ ܘܚܠܒ ܢܘܬܢܐ ܘܠ ܐܢܡ ܠܛܡ ܐܕ̈ ܗܣ ܢܝܐ ܝܪܡ ... ܐܬܝܣܘܪܛܦ ܝܗ ܐܬܥܝܣܒ ܐܡܘܢܩ ܕܚܕ ܝܪܡ ... ܐܬܝܣܘܪܛܦ ܝܗ ܐܬܥܝܣܒ ܐܡܘܢܩ ܕܚܕ ܐܡܘܩ ܝܚܒܐ ܐܝܢܢܚ ܝܪܡ ... ܠܐܝ̈ ܠܩ ܐܦ̈ ܓܘ ܐܪ̈ܒܐ ܠܝܐܘܡܫ ܝܪܡ ... ܠܐܝ̈ ܠܩ ܐܦ̈ ܓܘ ܐܪ̈ܒܐ ܐܬܢܡܝܗܡ ܝܢܡܘܫ ܐܪܦܨܒ ܐܪܦܨܕ ܐܬܢܡܝܗܡ ܝܢܡܘܫ ܐܪܦܨܒ ܝܢܘܡܫܕ ܐܚܝ̈ ܨܢ ܝ̈ ܢܒ ܐܥܒܫ ܢܡ ܐܚܝ̈ ܨܢ ܝ̈ ܢܒ ܐܥܒܫ ܢܡ ܢܝܠܥ ܡܚܪ ܢܗܐܠ ܐܬܘܒܝܬܕ ܢܝܠܥ ܡܚܪ ܢܗܐܠ ܐܬܘܒܝܬܕ ܐܡܚܪ̈ ܝܓܣ ܢܗܐܠ ܐܡܚܪ̈ ܝܓܣ ܢܗܐܠ ܟܠ ܢܢܝܛܚܕ ܠܛܡ ܘܠ ܟܠ ܢܢܝܛܚܕ ܠܛܡ ܘܠ ܐܡܚܪ̈ ܝܥܒ ܐܬ ܐܝܛܚ ܐܡܚܪ̈ ܝܥܒ ܐܬ ܐܝܛܚ ܢܝ̈ ܢܦ ܥܒܪܐܒܕ ܐܚܒܕ̈ ܡ ܠܥ ܐܕ̈ ܝܢܥ ܢܝ̈ ܢܦ ܥܒܪܐܒܕ ܐܚܒܕ̈ ܡ ܠܥ ܐܕ̈ ܝܢܥ Quqalyon Quqalyon ܐܝܡܕܩ ܢܘܝܠܩܘܩ ܐܝܡܕܩ ܢܘܝܠܩܘܩ ܗ ... ܝܢܩܪܘܦܘ ܝܪܘܗܢ ܐܝܪܡ ܗ ... ܝܢܩܪܘܦܘ ܝܪܘܗܢ ܐܝܪܡ ܗ ... ܐܫܝ̈ ܒ ܝܠ ܘܒܪܩ ܕܟ ܗ ... ܐܫܝ̈ ܒ ܝܠ ܘܒܪܩ ܕܟ ܗ ... ܐܬܝܪܫܡ ܝܠܥ ܐܪܫܬ ܢܐ ܗ ... ܐܬܝܪܫܡ ܝܠܥ ܐܪܫܬ ܢܐ ܗ ... ܐܝܪܡ ܢܡ ܬܠܐܫ ܐܕܚܕ ܗ ... ܐܝܪܡ ܢܡ ܬܠܐܫ ܐܕܚܕ
Eqbo Eqbo
128
ܐܒܩܥܘ ܐܚܒܘܫ ܐܒܩܥܘ ܐܚܒܘܫ ܐܪܗܘܢ ܐܝܪܡ ܟܠ ܕܓܣ ܐܪܗܘܢ ܐܝܪܡ ܟܠ ܕܓܣ Sedro Repentance ܐܬܘܒܝܬܕ ܐܪܕܣ Qolo Qolo ܠܐܩ ܝܗܘܐܙܚ ܐܪܦܨܒ ܩܒ ܠܐܩܘ ܗܬܢܫ ܢܡ ܪܝܥܬܬܐ ܐܪܦܨܒ ܗܬܢܫ ܢܡ ܪܝܥܬܬܐ ܐܪܦܨܒ ܐܪܘܛܠ ܐܫܘܡ ܩܠܣ ܐܪܦܨܒ ܐܪܘܛܠ ܐܫܘܡ ܩܠܣ ܐܪܦܨܒ ܐܦܐܟ ܢܘܥܡܫ ܐܥܩ ܐܪܦܨܒ ܐܚܒܘܫ ܐܦܐܟ ܢܘܥܡܫ ܐܥܩ ܐܪܦܨܒ ܐܚܒܘܫ ܢܘܥܡܫ ܐܘܗ ܟܠܗ ܐܪܦܨܒ ܢܡ ܢܘܥܡܫ ܐܘܗ ܟܠܗ ܐܪܦܨܒ ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܟܠ ܢܢܝܪܩ ܟܠ ܢܢܝܪܩ ܢܪܡ ܐܝܪܡ ܢܪܡ ܐܝܪܡ ܐܢܘܘܬ ܘܓܒ ܐܝܣܟܒ ܐܬܘܠܨ ܐܢܘܘܬ ܘܓܒ ܐܝܣܟܒ ܐܬܘܠܨ ܠܐܟ ܐܪܗܣܘ ܐܫܡܫ ܢܘܢܪܒ ܥܘܫܝ ܠܐܟ ܐܪܗܣܘ ܐܫܡܫ ܢܘܢ ܪܒ ܥܘܫܝ ܡܚܪܘ ܐܗܐܠ ܥܡܫ ܕܝܘܕܕ ܗܬܘܠܨ ܡܚܪܘ ܐܗܐܠ ܥܡܫ ܕܝܘܕܕ ܗܬܘܠܨ ܘܘܗ ܝܗܘܘܐܪܩܕ ܐܢ̈ ܐܟܠ ܐܢܥܕ ܐܒܠܐ ܐܚܒܘܫ ܘܘܗ ܝܗܘܐܪܩܕ ܐܢ̈ ܐܟܠ ܐܢܥܕ ܐܒܠܐ ܐܚܒܘܫ ܝܪܡ ܢܝܢܐ ܬܠܬ ܝܪܡ ܢܝܢܐ ܬܠܬ ܐܡܐܒܘ ܐܬܘܡ ܬܥܫ ܐܡܐܒܘ ܐܬܘܡ ܬܥܫ
Thursday 3rd hour Thursday 3rd hour ܐܡܘܩ ܢܡ ܐܬܘܒܝܬܕ ܢܝ̈ ܥܫܬܠܬܕ ܐܬܘܠܨ ܒܘܬ ܐܒܫܒ ܐܫܡܚܕ ܢܝ̈ ܥܫܬܠܬܕ ܐܝܡܕܩ Sedro Repentance ܐܬܘܒܝܬܕ ܐܪܕܣ Qolo Qolo ܢܪܡ ܐܝܪܡ ܩܒ ܠܐܩܘ ܟܚܘܪ ܢܡ ܠܙܐ ܐܟܝܠܐ ܢܪܡ ܐܝܪܡ ܟܚܘܪ ܢܡ ܠܙܐ ܐܟܝܠܐ ܢܪܡ ܐܝܪܡ ܐܒܗܕ ܢܡ ܪܝܬܝ ܢܪܡ ܐܝܪܡ ܐܒܗܕ ܢܡ ܪܝܬܝ ܢܪܡ ܐܝܪܡ ܟܝܡܕܘܩ ܬܚܠܦ ܝܬܘܝܠܛ ܝ̈ ܢܫܒ ܐܚܒܘܫ ܟܝܡܕܘܩ ܬܚܠܦ ܝܬܘܝܠܛ ܝ̈ ܢܫܒ ܐܚܒܘܫ ܐܡܠܥ ܢܗܒ ܗܫܦܢ ܪܣܐܕ ܐܢܝܠܐ ܗ̇ ܠܝܘ ܢܡ ܐܡܠܥ ܢܗܒ ܗܫܦܢ ܪܣܐܕ ܐܢܝܠܐ ܗܠܝܘ ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܟܠ ܢܢܝܪܩ ܟܠ ܢܢܝܪܩ ܢܪܡ ܐܝܪܡ ܢܪܡ ܐܝܪܡ ܐܢܗܓ ܢܡ ܕܪܬܣܐܘ ܥܘܙ ܐܝܛܚ ܘܐ ܐܢܗܓ ܢܡ ܕܪܬܣܐܘ ܥܘܙ ܐܝܛܚ ܘܐ ܐܩܝ̈ ܠܙ ܠܐ ܠܘܝܫܒ ܬܝܐ ܠܐ ܐܩܝ̈ ܠܙ ܠܐ ܠܘܝܫܒ ܬܝܐ ܠܐ ܗܒ ܐܪܓܬܫܡ ܝܗܘܡܘܕ̈ ܗ ܢܡ ܗܪܘܢ ܫܢܠܟ ܗܒ ܐܪܓܬܫܡ ܝܗܘܡܘܕ̈ ܗ ܢܡ ܗܪܘܢ ܫܢܠܟ ܐܚܘܪܠ ܝܕܘܬܘ ܐܪܒܠ ܐܬܕܓܣܘ ܐܒܠܐ ܐܚܒܘܫ ܐܚܘܪܠ ܝܕܘܬܘ ܐܪܒܠ ܐܬܕܓܣܘ ܐܒܠܐ ܐܚܒܘܫ ܗܒ ܢܝ̈ ܠܓܬܡܕ ܐܢܕܥ ܘܗܒ ܗܒ ܢܝ̈ ܠܓܬܡܕ ܐܢܕܥ ܘܗܒ
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ܐܢܕܩܝ ܢܡ ܝܪܡ ܢܠ ܐܨܦ ܐܢܕܩܝ ܢܡ ܝܪܡ ܢܠ ܐܨܦ
Thursday 6th hour Thursday 6th hour ܐܬܝܢܘܓ ܐܡܘܝܕ ܗܓܠܦܕ ܐܬܘܠܨ ܒܘܬ ܐܒܫܒ ܐܫܡܚܕ ܐܡܘܝܕ ܗܓܠܦܕ Sedro Common ܆ܐܝܢܘܓ ܐܪܕܣ Qolo Qolo ܢܝܪܬܕ ܐܡܘܩ ܢܡ ܠܐܩ ܝܗܘܐܙܚ ܐܪܦܨܒ ܩܒ ܠܐܩ ܢܝܕ ܚܝܓܡ ܐܥܦ̈ ܫ ܚܝܓܡܕ ܪܨܢܬܡ ܐܗ ܪܨܢܬܡ ܐܗ ܐܚܝ̈ ܠܫܘ ܐܝ̈ ܒܢ ܬܘܠܨܒ ܐܚܒܘܫ ܐܚܝ̈ ܠܫܘ ܐܝ̈ ܒܢ ܬܘܠܨܒ ܐܚܒܘܫ ܐܚܒܕ̈ ܡ ܠܥ ܢܡ ܐܚܒܕ̈ ܡ ܠܥ ܢܡ Supplication Mor Balay Supplication Mor Balay ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܟܬܕܠܝ ܬܘܠܨܒ ܟܬܕܠܝ ܬܘܠܨܒ ܢܪܡ ܢܠ ܐܣܚ ܢܪܡ ܢܠ ܐܣܚ ܡܝܪܡܕ ܗ̇ ܢܪܟܘܕ ܡܝܪܡܕ ܗ̇ ܢܪܟܘܕ ܐܚܝ̈ ܠܫܘ ܐܝ̈ ܒܢ ܐܚܝ̈ ܠܫܘ ܐܝ̈ ܒܢ ܐܡܣܘ̈ ܒܕ ܠܐܛ ܐܡܣܘ̈ ܒܕ ܠܐܛ ܘܗܠ ܐܚܒܘܫ ܘܗܠ ܐܚܒܘܫ ܟܬܕܠܝ ܬܘܠܨܒ ܟܬܕܠܝ ܬܘܠܨܒ ܢܪܡ ܢܠ ܐܣܚ ܢܪܡ ܢܠ ܐܣܚ
Thursday 9th hour Thursday 9th hour ܐܬܒܘܪܥ ܡܘܝ ܗܓܢܕ ܐܕ̈ ܝܢܥܕ ܢܝ̈ ܥܫܥܫܬܕ ܐܬܘܠܨ ܐܒܫܒ ܐܫܡܚܕ ܢܝ̈ ܥܫܥܫܬܕ Sedro Departed ܆ܐܕ̈ ܝܢܥܕ ܐܪܕܣ Qolo Qolo ܢܪܡ ܐܝܪܡ ܩܒ ܠܐܩ ܟܚܠܫܕ ܐܒܘܚܒ ܢܪܡ ܐܝܪܡ ܢܩܬܕ ܐܡ ܢܪܡ ܐܝܪܡ ܠܥ ܡܩܕ ܐܪܒ̱ܢܓ ܠܝܐ ܐܚܒܘܫ ܐܫܕܘܩ ܚܒܕܡܘ ܐܬܕܥ ܐܪܝܡܟ ܢܡ
ܬܝܫܝܪܒ ܐܬܒܘܪܥܒ ܩܒ ܐܢܪܚ̱ܐ ܝܗܘܢܕ̈ ܩܘܦ ܘܪܛܢܕ ܐܪܒܕ ܝܗܘܕ̈ ܝܢܥ ܝܗܘܢܕ̈ ܩܘܦ ܘܪܛܢܕ ܐܪܒܕ ܝܗܘܕ̈ ܝܢܥ ܐܚܝܫܡܒܕ ܐܬܝ̈ ܡܕ ܢܠ ܒܬܟܐ ܣܘܠܘܦ ܐܚܝܫܡܒܕ ܐܬܝ̈ ܡܕ ܢܠ ܒܬܟܐ ܣܘܠܘܦ ܗܬܝܬܡ ܐܝܡܕ ܐܙܝܙܥ ܐܩܪܒܠ ܐܚܒܘܫ ܗܬܝܬܡ ܐܝܡܕ ܐܙܝܙܥ ܐܩܪܒܠ ܐܚܒܘܫ ܬܝܩܒܬܘ ܬܪܒܥ ܐܪܒܩܕ ܗܥܪܬ ܠܥ ܢܡ ܬܝܩܒܬܘ ܬܪܒܥ ܐܪܒܩܕ ܗܥܪܬ ܠܥ ܢܡ Supplication Mor Balay Supplication Mor Balay
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ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܐܟܪܫܘ ܐܡܚܪ̈ ܠܐܡ ܬܕܚ ܐܟܪܫܘ ܐܡܚܪ̈ ܠܐܡ ܬܕܚ
Thursday Evening Thursday Evening (Vesper) (Vesper) ܐܬܒܘܪܥܕ ܐܫܡܪܕ ܐܢܝܢܥ ܐܬܒܘܪܥ ܗܓܢܕ Psalm 141 Psalm 141 ܟܬܝܪܩ ܐܝܪܡ ܬܝܡܕܩ ܟܬܝܪܩ ܐܝܪܡ ܬܝܡܕܩ Eqbo Eqbo ܐܒܩܥܘ ܐܚܒܘܫ ܘܗ ܗܢܥܛ ܐܒܝܠܨܕ ܐܣܝܩ ܐܬܝܪ̈ܒ ܠܟ ܢܝܥܛܕ ܘܗ ܘܗ ܗܢܥܛ ܐܒܝܠܨܕ ܐܣܝܩ ܐܬܝܪ̈ܒ ܠܟ ܢܝܥܛܕ ܘܗ ܠܐܕ ܘܗ ܗܢܝܒܨܒ ܐܘܗ ܡܥܛ ܐܬܘܡ ܐܝ̈ ܚ ܕܒܥܡܘ ܐܝܚ ܠܐܕ ܘܗ ܗܢܝܒܨܒ ܐܘܗ ܡܥܛ ܐܬܘܡ ܐܝ̈ ܚ ܕܒܥܡܘ ܐܝܚ ܐܪܒܩܒ ܐܬܝܪ̈ܒ ܗܠ ܢܟܝ̈ ܣܡ ܠܐܘ ܐܦܘ̈ ܣ ܗܠ ܢܝܕܚܐ ܐܪܒܩܒ ܐܬܝܪ̈ܒ ܗܠ ܢܟܝ̈ ܣܡ ܠܐܘ ܐܦܘ̈ ܣ ܗܠ ܢܝܕܚܐ ܐܢܓ ܐܢܓ Sedro Common ܆ܐܝܢܘܓ ܐܪܕܣ Qolo I Qolo I ܐܡܓܬܦ ܐܝܡܕܩ ܐܡܘܩ ܐܝܢܝܡܬ ܐܡܫܘܓ ܐܡܣ̈ ܒ ܬܘܡܕܒ ܩܒ ܐܝܡܕܩ ܠܐܩ ܝܗ ܡܝܪܡ ܐܬܘܠܬܒ ܢܠ ܐܘܗܬ ܐܪܘܫ ܝܟܬܘܠܨ ܝܗ ܡܝܪܡ ܐܬܘܠܬܒ ܢܠ ܐܘܗܬ ܐܪܘܫ ܝܟܬܘܠܨ ܬܦ ܢܡܕ ܡܝܪܡ ܝܟܝܒܘܛ ܝܟܫܦܢܠ ܐܬܒܛܘ ܝܟܝܒܘܛ ܢܡܕ ܡܝܪܡ ܝܟܝܒܘܛ ܝܟܫܦܢܠ ܐܬܒܛܘ ܝܟܝܒܘܛ ܝܕܘܬܘ ܐܪܒܠ ܐܬܕܓܣܘ ܐܒܠܐ ܐܚܒܘܫ ܐܚܒܘܫ ܝܕܘܬܘ ܐܪܒܠ ܐܬܕܓܣܘ ܐܒܠܐ ܐܚܒܘܫ ܐܚܒܘܫ ܐܚܘܪܠ ܐܚܘܪܠ ܐܬܝܪ̈ܒ ܠܟ ܢ̈ ܠܬܢ ܟܚܒܘܫ ܢܡ ܐܬܝܪ̈ܒ ܠܟ ܢ̈ ܠܬܢ ܟܚܒܘܫ ܢܡ ܝܠ ܝܒܘܛ ܝܠܕ ܡܝܪܡ ܬܪܡܐ ܐܗܐܠ ܬܕܠܝܕ ܝܠ ܝܒܘܛ ܝܠܕ ܡܝܪܡ ܬܪܡܐ ܐܗܐܠ ܬܕܠܝܕ ܐܬܟܪܒܡܕ ܗ̇ ܢܪܟܘܕ ܡܘܝܒ ܐܬܟܪܒܡܕ ܗ̇ ܢܪܟܘܕ ܡܘܝܒ ܐܪܫ ܬܚܢܕ ܐܫܡܫ ܬܘܡܕܒ ܐܪܫ ܬܚܢܕ ܐܫܡܫ ܬܘܡܕܒ ܐܬܘܦܬܘܫ ܢܪܡ ܢܠ ܕܒܥ ܐܬܘܦܬܘܫ ܢܪܡ ܢܠ ܕܒܥ ܐܚܝ̈ ܠܫܠ ܒܘܛܘ ܐܝ̈ ܒܢܠ ܒܘܛ ܐܫܝܕ̈ ܩܕ ܐܚܝ̈ ܠܫܠ ܒܘܛܘ ܐܝ̈ ܒܢܠ ܒܘܛ ܐܫܝܕ̈ ܩܕ ܐܚܝ̈ ܠܫ ܐܬܘ̈ ܣܐ ܢܘܢܐ ܢܘܬܢܐ ܐܚܝ̈ ܠܫ ܐܬܘ̈ ܣܐ ܢܘܢܐ ܢܘܬܢܐ ܢܘܗܝܦܘܕܪ̈ܠ ܐܕ̈ ܗܣ ܢܝܪܡܐ ܢܘܗܝܦܘܕܪ̈ܠ ܐܕ̈ ܗܣ ܢܝܪܡܐ ܢܘܗܪܡ ܠܛܡ ܐܕ̈ ܗܣ ܢܝܠܝܛܩ ܢܘܗܪܡ ܠܛܡ ܐܕ̈ ܗܣ ܢܝܠܝܛܩ ܢܪܡ ܟܡܚܪܕ ܐܢܝܠܐ ܝܗܘܒܘܛ ܐܬܘܒܝܬܕ ܢܪܡ ܟܡܚܪܕ ܐܢܝܠܐ ܝܗܘܒܘܛ ܐܬܘܒܝܬܕ ܐܢܩܢ ܫܢܐ ܢܐ ܐܡܠܥ ܗܠܟ ܐܢܩܢ ܫܢܐ ܢܐ ܐܡܠܥ ܗܠܟ ܐܬܝܛܚ ܝܗܠ ܢܪܡ ܪܡܐ ܐܬܝܛܚ ܝܗܠ ܢܪܡ ܪܡܐ ܐܗܕ ܐܬܘܝܪ̈ܠܐ ܐܪܝܥ ܪܡܐ ܐܗܕ ܐܬܘܝܪ̈ܠܐ ܐܪܝܥ ܪܡܐ ܟܠܝܕ ܐܕ̈ ܒܥܠ ܐܝܪܡ ܚܝܢܐ ܐܕ̈ ܝܢܥ ܟܠܝܕ ܐܕ̈ ܒܥܠ ܐܝܪܡ ܚܝܢܐ ܐܕ̈ ܝܢܥ Qolo II Qolo II ܐܡܫܘܓ ܬܝܫܝܪܒ ܐܬܒܘܪܥܒ ܩܒ ܢܝܪܬܕ ܠܐܩ ܢܝܪܬܕ ܐܡܘܩ ܐܝܡܕܩ
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ܟܕܝܐ ܝܠܥ ܬܡܣܘ ܝܢܬܠܒܓ ܐܡܓܬܦ ܟܕܝܐ ܝܠܥ ܬܡܣܘ ܝܢܬܠܒܓ ܐܡܓܬܦ ܐܗܐܠ ܗܠܒܓ ܬܝܫܝܪܒ ܐܬܒܘܪܥܒ ܐܗܐܠ ܗܠܒܓ ܬܝܫܝܪܒ ܐܬܒܘܪܥܒ ܗܠܒܓ ܐܬܒܘܪܥܒ ܐܬܪܘܡܕܬܘ ܐܬܥܕܝ ܬܘܗ ܢܡ ܗܠܒܓ ܐܬܒܘܪܥܒ ܐܬܪܘܡܕܬܘ ܐܬܥܕܝ ܬܘܗ ܢܡ ܡܕܠܐ ܐܗܐܠ ܡܕܠܐ ܐܗܐܠ ܬܚܢܕ ܠܐܝܚ ܘܗܠ ܐܚܒܘܫ ܐܚܒܘܫ ܬܚܢܕ ܠܐܝܚ ܘܗܠ ܐܚܒܘܫ ܐܚܒܘܫ ܝܗܘܕ̈ ܝܐ ܐܘܗ ܛܫܦ ܐܬܒܘܪܥܒ ܢܡ ܝܗܘܕ̈ ܝܐ ܐܘܗ ܛܫܦ ܐܬܒܘܪܥܒ ܢܡ ܐܬܒܪ̈ܫ ܢܝܗܠܟ ܐܒܘܛ ܢ̈ ܠܬܢ ܝܠ ܐܗܐܠ ܬܕܠܝܕ ܐܬܒܪ̈ܫ ܢܝܗܠܟ ܐܒܘܛ ܢ̈ ܠܬܢ ܝܠ ܐܗܐܠ ܬܕܠܝܕ ܐܬܗܝ̈ ܡܬ ܐܦ̈ ܐܠ ܥܒܫܝܐܠܘ ܡܝܪܡ ܐܬܗܝ̈ ܡܬ ܐܦ̈ ܐܠ ܥܒܫܝܐܠܘ ܡܝܪܡ ܐܗܐܠܕ ܗܡܐ ܐܢ̈ ܐܟ ܬܪܒ ܝܟܝܒܘܛ ܐܗܐܠܕ ܗܡܐ ܐܢ̈ ܐܟ ܬܪܒ ܝܟܝܒܘܛ ܐܡܕ̈ ܩ ܐܪ̈ܕܒ ܠܐܘ ܐܬܡܝ̈ ܠܥܒ ܠܐܘ ܐܬܠܘ̈ ܬܒܒ ܠܐ ܐܡܕ̈ ܩ ܐܪ̈ܕܒ ܠܐܘ ܐܬܡܝ̈ ܠܥܒ ܠܐܘ ܐܬܠܘ̈ ܬܒܒ ܠܐ ܐܚܝ̈ ܠܫܠ ܐܒܘܛܘ ܐܝ̈ ܒܢܠ ܐܒܘܛ ܐܫܝܕ̈ ܩ ܐܚܝ̈ ܠܫܠ ܐܒܘܛܘ ܐܝ̈ ܒܢܠ ܐܒܘܛ ܐܫܝܕ̈ ܩ ܐܬܝܪܒܒ ܢܝܡܕ ܐܪ̈ܝܗܢ ܐܒܟܘ̈ ܟܠ ܐܬܝܪܒܒ ܢܝܡܕ ܐܪ̈ܝܗܢ ܐܒܟܘ̈ ܟܠ ܐܢܘܓܠܐ ܘܬܚܢܘ ܐܕ̈ ܗܣ ܘܠܝܚܬܐ ܐܢܘܓܠܐ ܘܬܚܢܘ ܐܕ̈ ܗܣ ܘܠܝܚܬܐ ܢܪܕ ܠܥ ܐܡܚܪ̈ ܘܥܒ ܐܕ̈ ܗܣ ܢܪܕ ܠܥ ܐܡܚܪ̈ ܘܥܒ ܐܕ̈ ܗܣ ܐܡܘܐܬ ܝܪܡ ... ܢܘܢܪܒ ܥܘܫܝ ܠܐܟ ܐܡܘܢܩ ܕܚܕ ܐܡܘܐܬ ܝܪܡ ... ܢܘܢ ܪܒ ܥܘܫܝ ܠܐܟ ܐܡܘܢܩ ܕܚܕ ܝܕܐ ܝܪܡ ܐܝܒܓ ܢܘܒܐ ܟܢܪܟܘܕ ܗܒ ܐܘܗܕ ܐܡܘܝܒ ܝܕܐ ܝܪܡ ܐܝܒܓ ܢܘܒܐ ܟܢܪܟܘܕ ܗܒ ܐܘܗܕ ܐܡܘܝܒ ܐܢܕܩܘܦ ܠܥ ܪܒܥ ܡܕܐ ܐܬܒܘܪܥܒ ܐܬܒܘܪܥܒ ܐܢܕܩܘܦ ܠܥ ܪܒܥ ܡܕܐ ܐܬܒܘܪܥܒ ܐܬܒܘܪܥܒ ܐܚܝܫܡܠ ܐܬܕܥ ܗܬܙܚ ܐܬܒܘܪܥܒ ܐܚܝܫܡܠ ܐܬܕܥ ܗܬܙܚ ܐܬܒܘܪܥܒ ܝܪܡ ܐܢܐ ܐܕܘܬܫܡ ܐܡܘܝ ܢܡܕ ܐܡܘܝ ܐܬܘܒܝܬܕ ܝܪܡ ܐܢܐ ܐܕܘܬܫܡ ܐܡܘܝ ܢܡܕ ܐܡܘܝ ܐܬܘܒܝܬܕ ܐܬܠܝܚܕ ܐܬܪܒܥܡܘ ܐܪܘܢܕ ܐܡܝ ܢܡ ܐܬܠܝܚܕ ܐܬܪܒܥܡܘ ܐܪܘܢܕ ܐܡܝ ܢܡ ܥܦܫܐܘ ܟܬܘܒܝܛ ܝܪܡ ܣܘܪܦ ܥܦܫܐܘ ܟܬܘܒܝܛ ܝܪܡ ܣܘܪܦ ܐܬܫܝ̈ ܒ ܢܡ ܚܘܢ ܐܝܘܕ ܐܢܢܒܚ ܐܬܫܝ̈ ܒ ܢܡ ܚܘܢ ܐܝܘܕ ܐܢܢܒܚ ܝܗܘܢܕ̈ ܩܘܦ ܘܪܛܢܕ ܐܪܒܕ ܝܗܘܕ̈ ܝܢܥ ܐܕ̈ ܝܢܥܕ ܢܩܘܪܦ ܟܪܓܦ ܘܠܩܫܕ ܐܕ̈ ܝܢܥ ܐܕ̈ ܝܢܥܕ
Quqalyon Quqalyon ܐܕ̈ ܗܣܕ ܐܝܡܕܩ ܢܘܝܠܩܘܩ ܐܝܡܕܩ ܢܘܝܠܩܘܩ ܗ ܡܘܝܠܟܒ ܢܠܛܩܬܐ ܟܬܠܛܡ ܗ ܡܘܝܠܟܒ ܢܠܛܩܬܐ ܟܬܠܛܡ ܗ ܐܝܪܡ ܟܡܕܬ ܠܐܘ ܪܝܥܬܬܐ ܗ ܐܝܪܡ ܟܡܕܬ ܠܐܘ ܪܝܥܬܬܐ ܗ ܢܢܡ ܟܝ̈ ܦܐ ܟܦܗܬ ܠܐ ܗ ܢܢܡ ܟܝ̈ ܦܐ ܟܦܗܬ ܠܐ ܗ ܢܫܦܢ ܐܪܦܥ ܠܥ ܬܟܡܕ ܠܛܡ ܗ ܢܫܦܢ ܐܪܦܥ ܠܥ ܬܟܡܕ ܠܛܡ Eqbo Eqbo ܐܒܩܥܘ ܐܚܒܘܫ ܐܒܩܥܘ ܐܚܒܘܫ ܐܕ̈ ܢܫ ܘܪܒܝܣܕ ܐܫܝܕ̈ ܩ ܐܕ̈ ܗܣ ܘܐ ܐܕ̈ ܢܫ ܘܪܒܝܣܕ ܐܫܝܕ̈ ܩ ܐܕ̈ ܗܣ ܘܐ Sedro Martyrs320 ܐܕ̈ ܗܣܕ ܐܪܕܣ Qolo Qolo ܠܐܩ ܢܘܬܢܐ ܝܗܘܕ̈ ܗܣ ܩܒ ܠܐܩܘ ܢܘܬܢܐ ܝܗܘܡܘܚܪ̈ ܐܝܕܝܚܝܕ ܢܘܬܢܐ ܝܗܘܕ̈ ܗܣ ܢܘܬܢܐ ܝܗܘܡܘܚܪ̈ ܐܝܕܝܚܝܕ ܢܘܬܢܐ ܝܗܘܕ̈ ܗܣ ܐܕ̈ ܗܣܠ ܐܒܘܛ ܐܚܝ̈ ܠܫܠ ܒܘܛ ܐܝ̈ ܒܢܠ ܒܘܛ ܐܕ̈ ܗܣܠ ܐܒܘܛ ܐܚܝ̈ ܠܫܠ ܒܘܛ ܐܝ̈ ܒܢܠ ܒܘܛ
320 In the Shhimo of 1934 there is no Sedro for the Martyrs to be found. 132
ܟܠ ܬܝܐ ܢܝܪ̈ܕܠܟܒܕ ܝܪܡ ܟܠ ܐܚܒܘܫ ܐܚܒܘܫ ܟܠ ܬܝܐ ܢܝܪ̈ܕܠܟܒܕ ܝܪܡ ܟܠ ܐܚܒܘܫ ܐܚܒܘܫ ܢܝܗܝܬܥܒܪܒ ܐܬܝܪܒܒ ܬܝܐ ܢܝ̈ ܦܐ ܥܒܪܐ ܢܡ ܢܝܗܝܬܥܒܪܒ ܐܬܝܪܒܒ ܬܝܐ ܢܝ̈ ܦܐ ܥܒܪܐ ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܐܬܝܢܘܓ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܐܬܝܢܘܓ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܝܪܡ ܢܠ ܦܬܘܫ ܝܪܡ ܢܠ ܦܬܘܫ ܐܝ̈ ܒܢܕ ܡܥ ܟܡܐ ܬܘܠܨܒ ܐܝ̈ ܒܢܕ ܡܥ ܟܡܐ ܬܘܠܨܒ ܗ̇ ܢܪܟܘܕ ܡܘܝ ܓܝܓܪܘ ܐܐܦ ܐܡ ܗ̇ ܢܪܟܘܕ ܡܘܝ ܓܝܓܪܘ ܐܐܦ ܐܡ ܐܕ̈ ܐܥ ܠܐܕܘ ܐܕ̈ ܐܥܒ ܐܬܕܥ ܐܪܝܦܫ ܐܡ ܐܕ̈ ܐܥ ܠܐܕܘ ܐܕ̈ ܐܥܒ ܐܬܕܥ ܐܪܝܦܫ ܐܡ ܐܒܛ ܐܪܒܣ ܘܗ ܪܝܦܫ ܐܡ ܐܒܛ ܐܪܒܣ ܘܗ ܪܝܦܫ ܐܡ ܗܠ ܢܝܫܡܫܡܕ ܐܡܘܪ ܝܪ̈ܝܥ ܢܝܪܝܦܫ ܐܡ ܗܠ ܢܝܫܡܫܡܕ ܐܡܘܪ ܝܪ̈ܝܥ ܢܝܪܝܦܫ ܐܡ ܐܬܕܥܒ ܐܟܪܗܘ ܐܝܡܫܒ ܠܥܠ ܐܬܕܥܒ ܐܟܪܗܘ ܐܝܡܫܒ ܠܥܠ ܐܢܡܝ̈ ܗܡ ܐܕ̈ ܝܢܥܠܘ ܐܫܝܕ̈ ܩܠܘ ܐܬܟܪܒܡܠ ܐܕ̈ ܝܢܥܠܘ ܐܫܝܕ̈ ܩܠܘ ܐܬܟܪܒܡܠ
Compline Thursday Compline Thursday ܐܬܘܒܝܬܕ ܐܪܬܘܣܕ ܐܬܘܠܨ ܐܬܒܘܪܥܕ ܐܪܬܘܣܕ Sedro Repentance ܆ܐܬܘܒܝܬܕ ܐܪܕܣ Qolo Qolo ܐܝܡܕܩ ܐܢܟܪܒ ܢܘܬܢܐ ܝܗܘܕ̈ ܗܣ ܩܒ ܠܐܩ ܢܝܢܚܪ̈ܘܣܒܘ ܟܠ ܢܢܝܛܚܕ ܝܪܡ ܢܢܝܥܕܝ ܢܝܢܚܪ̈ܘܣܒܘ ܟܠ ܢܢܝܛܚܕ ܝܪܡ ܢܢܝܥܕܝ ܒܘܬ ܢܠܘܥ ܝܓܣܕ ܝܪܡ ܢܢܝܥܕܝ ܒܘܬ ܢܠܘܥ ܝܓܣܕ ܝܪܡ ܢܢܝܥܕܝ ܗܪܡܒ ܐܕܒܥ ܠܟܣܡܕ ܘܗܢܐ ܐܚܒܘܫ ܗܪܡܒ ܐܕܒܥ ܠܟܣܡܕ ܘܗܢܐ ܐܚܒܘܫ ܟܒ ܢܢܝܕܪ ܐܡܝܒ ܐܕܪ̈ܕ ܐܪܓܐܬ ܟܝܐ ܢܡ ܟܒ ܢܢܝܕܪ ܐܡܝܒ ܐܕܪ̈ܕ ܐܪܓܬ ܟܝܐ ܢܡ
ܬܝܫܝܪܒ ܐܬܒܘܪܥܒ ܩܒ ܐܢܪܚ̱ܐ ܐܬܘܠܨ ܠܐܐܥܕ ܐܡ ܐܫܡܪܒ ܐܬܝܪ̈ܒ ܢܝܗܠܟ ܢܚܝ̈ ܢܬܬܡܕ ܐܫܡܪܒ ܐܪܒܕ ܗܢܢܚܘ ܐܒܐܕ ܗܬܘܒܝܛ ܐܚܒܘܫ ܠܐܝ̈ ܛܒܠ ܐܝܘܘ ܐܪ̈ܝܫܟܠ ܐܒܘܛ ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܟܠ ܢܢܝܪܩ ܟܠ ܢܢܝܪܩ ܢܪܡ ܐܝܪܡ ܢܪܡ ܐܝܪܡ ܝܗܘ̈ ܢܒܠ ܡܕܐ ܢܘܗܠ ܐܘܗ ܦܠܡ ܝܗܘ̈ ܢܒܠ ܡܕܐ ܢܘܗܠ ܐܘܗ ܦܠܡ ܐܝܪܡܠ ܠܐܝܠܟ ܐܢ̱ܐ ܪܕܫܡ ܠܐ ܐܝܪܡܠ ܠܐܝܠܟ ܐܢ̱ܐ ܪܕܫܡ ܠܐ ܬ݀ ܛܗܪܕ ܠܐܓܪܠ ܗ̇ ܠ ܪܝܦܫ ܠܐ ܬ݀ ܛܗܪܕ ܠܐܓܪܠ ܗ̇ ܠ ܪܝܦܫ ܠܐ ܡܕܠܐ ܗܠܒܓ ܗܢܝܒܨܒ ܘܗܕ ܐܒܠܐ ܐܚܒܘܫ ܡܕܠܐ ܗܠܒܓ ܗܢܝܒܨܒ ܘܗܕ ܐܒܠܐ ܐܚܒܘܫ ܐܥܪܐܒ ܟܠܗܘ ܐܬܐ ܐܚܝܫܡ ܐܥܪܐܒ ܟܠܗܘ ܐܬܐ ܐܚܝܫܡ ܗܬܘܬܪܝ ܘܓܠ ܐܕܝܪܛ ܡܕܐ ܝܢܦܬܐ ܗܒܘ ܗܬܘܬܪܝ ܘܓܠ ܐܕܝܪܛ ܡܕܐ ܝܢܦܬܐ ܗܒܘ
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Friday Night Friday Night ܐܬܒܘܪܥ ܡܘܝܕ ܐܝܠܠܕ ܐܢܪܝܥܡ ܒܘܬ ܐܬܒܘܪܥ ܐܝܠܠܕ Prayer of M’irono ܐܢܪܝܥܡܕ ܐܬܘܠܨ ܬܦ Psalm 134 Psalm 134 ܡܙܡ ܢܟ ܘܡܘܩܘ ܪܝܥܬܬܐ ܢܘܗܠܟܕ ܐܝܪܡܠ ܘܟܪܒ ܝܪܡܟܪܒ ܘܡܘܩܘ ܪܝܥܬܬܐ ܢܘܗܠܟܕ ܐܝܪܡܠ ܘܟܪܒ ܝܪܡܟܪܒ ܐܪܗܘܢ ܝ̈ ܢܒ ܐܪܗܘܢ ܝ̈ ܢܒ ܘܡܘܩܘ ܝ̈ ܚܐ ܘܪܝܥܬܬܐ ܢܝܡܝܩܕ ܢܝܠܝܐ ܝܪܡܟܪܒ ܘܡܘܩܘ ܝ̈ ܚܐ ܘܪܝܥܬܬܐ ܢܝܡܝܩܕ ܢܝܠܝܐ ܝܪܡܟܪܒ ܘܪܗܢܐ ܘܪܗܢܐ ܗ̇ ܬܘ̈ ܥܒܘ ܗ̇ ܬܘ̈ ܠܨ ܕܝܒ ܢܘܟܝܕ̈ ܝܐ ܘܡܝܪܐ ܗ̇ ܬܘ̈ ܥܒܘ ܗ̇ ܬܘ̈ ܠܨ ܕܝܒ ܢܘܟܝܕ̈ ܝܐ ܘܡܝܪܐ ܐܡܐܕ ܗ̇ ܬܘ̈ ܥܒܘ ܗ̇ ܬܘ̈ ܠܨ ܕܝܒ ܐܝܪܡ ܟܟܪܒܢ ܐܡܐܕ ܗ̇ ܬܘ̈ ܥܒܘ ܗ̇ ܬܘ̈ ܠܨ ܕܝܒ ܐܝܪܡ ܟܟܪܒܢ ܢܗܘܬܘ̈ ܥܒܘ ܢܘܗܬܘ̈ ܠܨ ܕܝܒ ܝܬܚܘܒܫܬ ܝܠܘܥܬ ܢܗܘܬܘ̈ ܥܒܘ ܢܘܗܬܘ̈ ܠܨ ܕܝܒ ܝܬܚܘܒܫܬ ܝܠܘܥܬ ܢܘܗܬܘ̈ ܥܒܘ ܢܘܗܬܘ̈ ܠܨ ܕܝܒ ܝܢܫܠ ܥܒܢ ܢܘܗܬܘ̈ ܥܒܘ ܢܘܗܬܘ̈ ܠܨ ܕܝܒ ܝܢܫܠ ܥܒܢ ܢܘܗܬܘ̈ ܥܒܘ ܢܘܗܬܘ̈ ܠܨ ܕܝܒ ܝܬܘ̈ ܦܣ ܢܠܠ̈ ܡܢ ܢܘܗܬܘ̈ ܥܒܘ ܢܘܗܬܘ̈ ܠܨ ܕܝܒ ܝܬܘ̈ ܦܣ ܢܠܠ̈ ܡܢ ܐܢ̈ ܐܟܕ ܢܘܗܬܘ̈ ܥܒܘ ܢܘܗܬܘ̈ ܠܨ ܕܝܒ ܝܫܦܢ ܬܝܟܣ ܐܢ̈ ܐܟܕ ܢܘܗܬܘ̈ ܥܒܘ ܢܘܗܬܘ̈ ܠܨ ܕܝܒ ܝܫܦܢ ܬܝܟܣ ܐܢܗ̈ ܟܘ ܐܢܗ̈ ܟܘ ܚܝܨܢܕ ܢܘܗܬܘ̈ ܥܒܘ ܢܘܗܬܘ̈ ܠܨ ܕܝܒ ܟܝܐ ܬܝܥܛܬܐ ܚܝܨܢܕ ܢܘܗܬܘ̈ ܥܒܘ ܢܘܗܬܘ̈ ܠܨ ܕܝܒ ܟܝܐ ܬܝܥܛܬܐ ܐܝܢܢܚ ܝܪܡ ܐܪ̈ܦܘܫ ܝܬܡ ܝܪܡ ܐܪ̈ܦܘܫ ܟܪܓܦ ܘܠܟܐܕ ܐܢܡܝ̈ ܗܡ ܐܕ̈ ܝܢܥ ܐܝܪܡܠ ܘܚܒܫ ܟܪܓܦ ܘܠܟܐܕ ܐܢܡܝ̈ ܗܡ ܐܕ̈ ܝܢܥ ܐܝܪܡܠ ܘܚܒܫ ܐܪܩܝܐ ܟܚܠܫܕ ܐܒܠܐܘ ܐܚܒܘܫ ܟܠ ܢܩܘܪܦ ܐܚܒܘܫ ܐܪܩܝܐ ܟܚܠܫܕ ܐܒܠܐܘ ܐܚܒܘܫ ܟܠ ܢܩܘܪܦ ܐܚܒܘܫ
Note from Patriarch Ignatius Bar Wahib (+ 1332/3) ܝܪܡܕ ܐܬܘ̈ ܠܨܕ ܐܡܘ̈ ܚܬܕ ܐܒܬܟܒ ܪܝܡܐ :ܐܪܗܘܢ ܫܕܘܩ ܢܡܕ :ܒܝܗܘ ܪܒ ܘܗܕ ܐܟܪܝܪܛܦ ܣܘܝܛܐܢܓܝܐ ܐܬܒܘܪܥܕ ܐܝܠܠܕ ܐܝܡܕܩ ܐܢܕܥ ܐܡܘܨܠ ܐܡܕܥ ܐܬܕܥ ܠܗܠܘ ܝܕ ܐܬܡܝܩ ܢܡ ܠܐܡܬܫܡ ܐ ܗܐܠ ܬܕܠܝܠ ܢܘܝܠܩܘܩ ܢܝܠܨܡ ܐܒܝܠܨܕ ܕܟ ܢܘܓ ܕܒ ܐܒܝܠܨܠ ܐܡܘܩܒ ܢܘܪܡܐܬܢܕ ܐܨܐܠ ܐܗܐܠ ܬܕܠܝܠ ܠܐܩܘ ܐܪܕܣܘ ܟܪܫܘ ܐܡܘܢܩ ܕܚܕ ܢܟ ܐܝܥܝܒܪ
Qawmo I Mother of God ܐܗܐܠ ܬܕܠܝܕ ܐܝܠܠܕ ܐܬܝܡܕܩ ܐܬܫܡܫܬ Prayer after M’irono ܆ܐܢܪܝܥܡ ܪܬܒܕ ܐܬܘܠܨ Eqbo ܐܣܝܕܪܦܕ ܩܒ ܐܒܩܥ ܐܢܝܫ ܠܥ ܝܠܨ ܐܬܫܝܕܩ ܐܬܠܘܬܒ
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Sedro Mother of God ܆ܐܗܐܠ ܬܕܠܝܕ ܐܪܕܣ Qolo ܐܗܐܠ ܬܕܠܝ ܡܝܪܡܠ ܩܒ ܠܐܩ ܐܢܪܟܘܕ ܐܗܢ ܐܗܐܠ ܬܕܠܝ ܡܝܪܡܠ ܐܬܘܒܝܛ ܬܝܠܡ ܝܟܠ ܡܠܫ ܐܗܐܠ ܪܒܠ ܗܠ ܐܚܒܘܫ ܐܚܒܘܫ ܠܝܒܬܠ ܝܣܚܕ ܐܒܛ ܪܒ ܢܡ Supplication Mor Ya’qub ܐܬܝܒܘܩܝ ܐܬܘܥܒ ܢܡܥ ܝܟܬܘܠܨ ܐܡܚܪ̈ ܬܝܠܡ ܝܟܫܦܢܠ ܐܒܘܛܘ ܡܝܪܡ ܟܝܒܘܛ ܐܩܘܪܦ ܚܢܕ ܝܟܢܡܕ ܝܟܝܒܘܛ ܐܕܩܢ ܝܟܒܠܚܒ ܝܬܝܒܪܕ ܝܟܝܒܘܛ ܐܡܪ̈ܠ ܩܒܫܕ ܐܡܪܠ ܐܚܒܘܫ ܝܗܕ ܗ̇ ܬܘ̈ ܠܨܒ ܐܗܐܠ ܪܒ Qawmo I Cross Qawmo I Cross ܐܒܩܥ ܐܒܝܠܨܕ ܐܬܝܡܕܩ ܐܬܫܡܫܬ ܐܒܝܠܨܕ ܐܬܝܡܕܩ ܐܬܫܡܫܬ Eqbo Eqbo ܐܣܝܕܪܦ ܩܒ ܐܒܩܥ ܢܝܡܕ ܠܐ ܕܚܠ ܕܚܕ ܬܝܙܚ ܐܒܝ̈ ܠܨ ܐܬܠܬ ܢܝܡܕ ܠܐ ܕܚܠ ܕܚܕ ܬܝܙܚ ܐܒܝ̈ ܠܨ ܐܬܠܬ Sedro Cross ܐܒܝܠܨܕ ܐܪܕܣ Qolo Qolo ܐܝܩܘܩܕ ܠܐܩ ܐܝܩܘܩ ܩܒ ܠܐܩܘ ܡܠܫܪܘܠܐ ܐܡܕܥ ܐܟ̈ ܠܡ ܬܢܝܕܡ ܝܡܘܪ ܢܡ ܡܠܫܪܘܠܐ ܐܡܕܥ ܐܟ̈ ܠܡ ܬܢܝܕܡ ܝܡܘܪ ܢܡ ܐܝܥܪ ܟܡܕܘ ܡܢ ܐܒܝܠܨܕ ܝܗܘ̈ ܦܢܟ ܢܡ ܠܥܠ ܐܝܥܪ ܟܡܕܘ ܡܢ ܐܒܝܠܨܕ ܝܗܘ̈ ܦܢܟ ܢܡ ܠܥܠ ܟܠܝܚ ܘܢܡܕ ܢܠ ܐܥܬܫܐ ܐܒܝܠܨ ܐܬ ܐܚܒܘܫ ܟܠܝܚ ܘܢܡܕ ܢܠ ܐܥܬܫܐ ܐܒܝܠܨ ܐܬ ܐܚܒܘܫ ܡܝܪܡ ܐܡܝܩ ܐܝܡܫܕ ܐܡܪ̈ ܐܥܪ̈ܬܒ ܢܡ ܡܝܪܡ ܐܡܝܩ ܐܝܡܫܕ ܐܡܪ̈ ܐܥܪ̈ܬܒ ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܗܒܝܠܨܒܕ ܐܪܒ ܗܒܝܠܨܒܕ ܐܪܒ ܢܝܫܕ ܐܢܝܫ ܢܝܫܕ ܐܢܝܫ ܐܗܝ̈ ܡܬ ܠܐܝ̈ ܚ ܝܘܚܕ ܐܒܝܠܨ ܐܗܝ̈ ܡܬ ܠܐܝ̈ ܚ ܝܘܚܕ ܐܒܝܠܨ ݀ ܬܙܘܪ ܐܬܝܪܒ ܗܬܘܦܝܩܙܒܕ ܐܗܐܠ ܪܒ ݀ ܬܙܘܪ ܐܬܝܪܒ ܗܬܘܦܝܩܙܒܕ ܐܗܐܠ ܪܒ ܐܬܘܝܥܛ ܢܡ ܐܡ̈ ܠܥ ܩܪܦܕ ܐܒܪ ܐܩܪܦ ܐܬܘܝܥܛ ܢܡ ܐܡ̈ ܠܥ ܩܪܦܕ ܐܒܪ ܐܩܪܦ ܐܬܘܝܒܢܒ ܐܒܝܠܨܠ ܪܨܕ ܐܒܠܐ ܐܚܒܘܫ ܐܬܘܝܒܢܒ ܐܒܝܠܨܠ ܪܨܕ ܐܒܠܐ ܐܚܒܘܫ
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ܐܣܝܓ ܘܗܠ ܝܗܘܢܚܕ ܐܚܪ̈ ܐܣܝܓ ܘܗܠ ܝܗܘܢܚܕ ܐܚܪ̈ܒ ܐܗܐܠܕ ܐܪܒ ܢܠ ܦܐ ܢܝܢܘܚ ܐܗܐܠܕ ܐܪܒ ܢܠ ܦܐ ܢܝܢܘܚ Qawmo II Martyrs Qawmo II Martyrs ܐܕ̈ ܗܣܕ ܢܝܬܪܬܕ ܐܬܫܡܫܬ ܐܝܠܠܕ ܢܝܬܪܬܕ ܐܬܫܡܫܬ Eqbo Eqbo ܐܣܝܕܪܦܕ ܐܒܩܥ ܐܣܝܕܪܦܕ ܩܒ ܐܒܩܥ ܐܕܫܘ ܠܝܛܩ ܢܘܥܡܫ ܐܬܕܥ ܝܟܝ̈ ܣܐܬܫܒ ܐܕܫܘ ܠܝܛܩ ܢܘܥܡܫ ܐܬܕܥ ܝܟܝ̈ ܣܐܬܫܒ Sedro Martyrs321 ܐܕ̈ ܗܣܕ ܐܪܕܣ Qolo Qolo ܠܐܩ ܐܗܐܠ ܬܕܠܝ ܡܝܪܡܠ ܩܒ ܠܐܩ ܐܟܝܪ̈ܒ ܐܕ̈ ܗܣܕ ܢܘܗܝܡܪ̈ܓ ܢܡ ܐܪܛܥ ܩܠܣ ܐܟܝܪ̈ܒ ܐܕ̈ ܗܣܕ ܢܘܗܝܡܪ̈ܓ ܢܡ ܐܪܛܥ ܩܠܣ ܢܘܗܝܪ̈ܕܣ ܢܡ ܘܬܚܢܘ ܐܪ̈ܝܥܕ ܐܕ̈ ܘܓ ܘܣܛ ܢܘܗܝܪ̈ܕܣ ܢܡ ܘܬܚܢܘ ܐܪ̈ܝܥܕ ܐܕ̈ ܘܓ ܘܣܛ ܢܘܟܝܘܪܐ ܢ̇ ܡ ܐܪܒܕ ܝܗܘܡܘܚܪ̈ ܐܕ̈ ܗܣ ܘܐ ܐܚܒܘܫ ܢܘܟܝܘܪܐ ܢܡ̇ ܐܪܒܕ ܝܗܘܡܘܚܪ̈ ܐܕ̈ ܗܣ ܘܐ ܐܚܒܘܫ ܐܟܝܪ̈ܒ ܐܕ̈ ܗܣܕ ܢܘܗܝܡܪ̈ܓ ܢܡܘܝ ܢܘܨܘܕܢ ܢܡ ܐܟܝܪ̈ܒ ܐܕ̈ ܗܣܕ ܢܘܗܝܡܪ̈ܓ ܢܡܘܝ ܢܘܨܘܕܢ ܢܡ Supplication Mor Ephrem Supplication Mor Ephrem ܡܝܪܦܐ ܝܪܡܕ ܐܬܘܥܒ ܐܬܝܡܝܪܦܐ ܐܬܘܥܒ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ̈ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ ̈ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ ܠܐܩ ܢܘܗܝ̈ ܫܚܒ ܐܪܒܠ ܗܠ ܘܪܡܙܕ ܐܕ̈ ܗܣ ܠܐܩ ܢܘܗܝ̈ ܫܚܒ ܐܪܒܠ ܗܠ ܘܪܡܙܕ ܐܕ̈ ܗܣ ܬ݀ ܝܢܒܬܐ ܐܟܝܪ̈ܒ ܐܕ̈ ܗܣ ܢܘܟܝ̈ ܠܛܩܒ ܬ݀ ܝܢܒܬܐ ܐܟܝܪ̈ܒ ܐܕ̈ ܗܣ ܢܘܟܝ̈ ܠܛܩܒ ܢܘܗܝܡܕ̈ ܗ ܘܩܣܦܬܐܘ ܐܕ̈ ܗܣ ܘܠܛܩܬܐܕ ܐܟܝܐ ܢܘܗܝܡܕ̈ ܗ ܘܩܣܦܬܐܘ ܐܕ̈ ܗܣ ܘܠܛܩܬܐܕ ܐܟܝܐ ܠܐܝ̈ ܠܟ ܐܕ̈ ܗܣܠܕ ܢܪܡ ܟܢܝܡܝܠ ܐܚܒܘܫ ܠܐܝ̈ ܠܟ ܐܕ̈ ܗܣܠܕ ܢܪܡ ܟܢܝܡܝܠ ܐܚܒܘܫ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ Qawmo III Departed Qawmo III Departed ܐܕ̈ ܝܢܥܕ ܐܬܠܬܕ ܐܬܫܡܫܬ ܐܕ̈ ܝܢܥܕ ܐܬܠܬܕ ܐܬܫܡܫܬ Eqbo Eqbo ܐܣܝܕܪܦܕ ܐܒܩܥ ܐܣܝܕܪܦܕ ܩܒ ܐܒܩܥ ܐܫܝܕ̈ ܩܕ ܐܪܬܐ ܝܗܘܬܝܐ ܐܣܝܕܪܦ ܐܫܝܕ̈ ܩܕ ܐܪܬܐ ܝܗܘܬܝܐ ܐܣܝܕܪܦ Sedro Departed ܐܕ̈ ܝܢܥܕ ܐܪܕܣ Qolo Qolo ܠܐܩ ܢܝܪܕܥ ܡܘܩ ܩܒ ܠܐܩ ܝܢܝܪܕܥ ܡܘܩ ܗ ܢܩܘܪܦ ܐܗܐܠ ܝܢܝܪܕܥ ܐܡܓܬܦ ܝܢܝܪܕܥ ܡܘܩ ܗ ܢܩܘܪܦ ܐܗܐܠ ܝܢܝܪܕܥ ܐܡܓܬܦ ܡܕܐ ܪܡܐ ܝܢܝܩܘܪܦܘ ܡܕܐ ܪܡܐ ܝܢܝܩܘܪܦܘ ܐܪܩ ܟܢܢܚܕ ܗܢܠܟܘܬ ܠܥ ܗ ܐܪܘܕܥ ܝܠ ܝܘܗ ܐܝܪܡ ܐܪܩ ܟܢܢܚܕ ܗܢܠܟܘܬ ܠܥ ܗ ܐܪܘܕܥ ܝܠ ܝܘܗ ܐܝܪܡ ܟܠ ܐܢܐ ܟܠ ܐܢܐ ܠܐܘܥܕ ܐܡܛܘ̈ ܣܘ ܐܬܠܫܝ̈ ܫܒ ܐܫܝܒ ܝܢܪܟܦ ܐܚܒܘܫ ܠܐܘܥܕ ܐܡܛܘ̈ ܣܘ ܐܬܠܫܝ̈ ܫܒ ܐܫܝܒ ܝܢܪܟܦ ܐܚܒܘܫ
321 See footnote nr 17 136
ܟܠ ܐܣܝܦܡܘ ܟܥܪܬ ܠܥ ܐܡܝܩ ܐܬܕܥ ܢܡ ܟܠ ܐܣܝܦܡܘ ܟܥܪܬ ܠܥ ܐܡܝܩ ܐܬܕܥ ܢܡ Supplication Mor Balay Supplication Mor Balay ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܐܟܪܫܘ ܐܡܚܪ̈ ܠܐܡ ܬܕܚ ܐܟܪܫܘ ܐܡܚܪ̈ ܠܐܡ ܬܕܚ Hallelujah x 3 Hallelujah x 3 ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܐܗܐܠ ܟܠ ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܀ܢܝ̈ ܢܒܙ ܓ ܐܗܐܠ ܟܠ ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܀ܐܗܐܠ ܟܠ ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܐܗܐܠ ܟܠ ܐܢܒܪ̈ܘܩܒ ܬܦ ܐܢܢܚ ܐܗܐܠ ܟܝܡܚܪ̈ܒ ܢܠ ܢܘܚ ܐܟܪܫܘ ܟܝܡܚܪ̈ܒ ܢܠ ܢܘܚ ܐܟܪܫܘ ܢܘܢܐ ܪܟܕܬܢ ܐܬܘ̈ ܠܨܒܘ Sedro Common ܐܝܢܘܓ ܐܪܕܣ Magnificat and Maorbe Magnificat and Maorbe ܐܒܪܘܡ ܪܬܒܘ ܐܒܪܘܡ ܢܟܘ ܒܘܬ ܐܬܒܘ ܐܒܪܘܡ ܢܟ Psalm Amin mo Tob Psalm Amin mo Tob ܐܝܪܡܠ ܘܚܒܫ ܢܝܪܡܐ ܢܡܘ ܐܚܒܘܫ ܐܟܪܫܘ ܐܝܪܡܠ ܘܚܒܫܕ ܡܙܡܘ ܐܢܝܢܥ ܐܬܘܝܬܝܠܬܠ ܐܚܒܘܫܘ Quqalyon Mother of God ܐܗܐܠ ܬܕܠܝܕ ܢܘܝܠܩܘܩ ܒܘܬܘ ܗ ... ܐܚܒܘܫܒ ܐܟܠܡ ܬܪܒ ܗ ܝܟܘܒܐ ܬܝܒܘ ܝܟܡܥ ܝܥܛܘ ܗ ܪܝܦܘܐܕ ܐܒܗܕܕ ܐܫܘܒܠܒ ܗ ܗܠ ܝܕܘܓܣ ܝܟܪܡ ܘܝܘܗܕ ܠܛܡ Eqbo ܐܒܩܥܘ ܐܚܒܘܫ ܐܢܡܝ̈ ܗܡܕ ܐܪܗܒܘܫ ܘܐ ܢܝܦܠܚ ܐܬܘܥܒ ܝܒܪܩ
Qolo ܠܐܩ ܐܢܪܟܘܕ ܐܗܢ ܐܗܐܠ ܬܕܠܝ ܡܝܪܡܠ ܐܟܠܐܡ ܐܥܩ ܐܬܘܒܝܛ ܬܝܠܡ ܝܟܠܡܠܫ ܐܗܐܠ ܪܒܠ ܗܠ ܐܚܒܘܫ ܐܚܒܘܫ ܠܝܒܬܠ ܝܣܚܕ ܐܒܛ ܪܒ ܢܡ
Quqalyon One Saint Quqalyon One Saint ܐܡܘܢܩ ܕܚܕ ܢܘܝܠܩܘܩܘ ܢܘܝܠܩܘܩܘ ܐܡܘܢܩ ܕܚܕ ܐܬܫܡܫܬ ܗ ... ܟܝܐ ܐܩܝܕܙ ܗ ... ܟܝܐ ܐܩܝܕܙ ܗ ... ܗܬܝܒܒ ܢܝܒܝܨܢܕ ܗ ... ܗܬܝܒܒ ܢܝܒܝܨܢܕ ܗ ... ܒܘܬ ܢܘܥܪܦܢ ܗ ... ܒܘܬ ܢܘܥܪܦܢ ܗ ... ܨܝܪܬܕ ܢܘܘܚܢܘ ܗ ... ܨܝܪܬܕ ܢܘܘܚܢܘ Eqbo Eqbo ܐܒܩܥܘ ܐܚܒܘܫ ܐܒܩܥܘ ܐܚܒܘܫ
137
ܐܝܢܢܚ ܝܪܡ ܘܐ ܟܢܪܟܘܕ ܐܝܢܢܚ ܝܪܡ ܘܐ ܟܢܪܟܘܕ Sedro One Saint ܐܡܘܢܩ ܕܚܕ ܐܪܕܣ Qolo Qolo )ܐܗܐܠ( ܬܕܠܝ ܡܝܪܡܕ ܠܐܩ ܐܗܐܠ ܬܕܠܝ ܡܝܪܡܠ ܩܒ ܠܐܩܘ ܐܝܢܢܚ ܝܪܡ ܐܬܘܠܨܠ ܐܢܕܥ ܐܗ ܣܘܩܪܡ ܝܪܡ ܐܬܘܠܨܠ ܐܢܕܥ ܐܗ ܣܝܓܪܘܓ ܝܪܡ ܐܪ̈ܝܥ ܬܢܝܒ ܟܓܪܕ ܡܪ ܣܝܓܪܘܓ ܝܪܡ ܐܪ̈ܝܥ ܬܢܝܒ ܟܓܪܕ ܡܪ ܣܘܝܛܐܢܓܝܐ ܟܒܓܕ ܐܒܠܐ ܗܠ ܐܚܒܘܫ ܐܚܒܘܫ ܣܘܝܛܐܢܓܝܐ ܟܒܓܕ ܐܒܠܐ ܗܠ ܐܚܒܘܫ ܐܚܒܘܫ ܢܘܒܐ ܟܝܙܚܢ ܐܒܘ̈ ܛ ܠܐܡܕ ܐܣܝܕܪܦܒ ܢܡ ܢܘܒܐ ܟܝܙܚܢ ܐܒܘ̈ ܛ ܠܐܡܕ ܐܣܝܕܪܦܒ ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܐܬܝܢܘܓ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܐܬܝܢܘܓ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܢܠ ܦܬܘܫ ܢܠ ܦܬܘܫ ܟܡܐ ܬܘܠܨܒ ܟܡܐ ܬܘܠܨܒ ܒܬܟ ܐܟ̈ ܠܐܡ ܫܝܪܕ ܐܡܘܦ ܢܡܕ ܟܝܐ ܒܬܟ ܐܟ̈ ܠܐܡ ܫܝܪܕ ܐܡܘܦ ܢܡܕ ܟܝܐ ܐܦܘ̈ ܩܙ ܘܬܗܒ ܐܕ̈ ܗܣܕ ܠܐܛܩܒ ܐܦܘ̈ ܩܙ ܘܬܗܒ ܐܕ̈ ܗܣܕ ܠܐܛܩܒ ܐܒܝܠܨܠ ܩܠܣ ܐܟܠܡ ܢܝܕ ܕܟ ܐܒܝܠܨܠ ܩܠܣ ܐܟܠܡ ܢܝܕ ܕܟ ܐܕܠܝܠ ܐܬܐܘ ܗܪܒܠ ܪܕܫܕ ܐܒܠܐ ܐܚܒܘܫ ܐܕܠܝܠ ܐܬܐܘ ܗܪܒܠ ܪܕܫܕ ܐܒܠܐ ܐܚܒܘܫ ܟܡܐ ܢܪܟܘܕ ܢܪܡ ܒܪܘܐ ܟܡܐ ܢܪܟܘܕ ܢܪܡ ܒܪܘܐ ܝܪܡ ܢܠ ܐܣܚ ܢܘܗܬܘ̈ ܠܨܒ ܝܪܡ ܢܠ ܐܣܚ ܢܘܗܬܘ̈ ܠܨܒ
Morning Friday Morning Friday ܐܬܒܘܪܥܕ ܐܪܦܨܕ ܐܬܘܠܨ ܒܘܬ ܐܬܒܘܪܥܕ ܐܪܦܨܕ Psalm 51 (50) ܝܠܥܡܚܪܕ ܡܙܡ Psalm 63 (62) Psalm 63 (62) ܡܙܡ ܐܢܝܢܥ ܐܢܝܫܕ ܐܬܐ ܐܒܝܠܨ ܝܗܐܠ ܝܗܐܠ ܐܢܝܫܕ ܐܬܐ ܐܒܝܠܨ ܝܗܐܠ ܝܗܐܠ ܐܝܘܚ ܠܝܐܪܣܝܕ ܐܬܝܪܫܡܒ ܟܠ ܝܗ ܐܝܗܨ ܐܝܘܚ ܠܝܪܣܝܕ ܐܬܝܪܫܡܒ ܟܠ ܝܗ ܐܝܗܨ ܥܘܫܝ ܢܪܡ ܟܒܝܠܨܒ ܟܬܪܚ ܢܟܗ ܥܘܫܝ ܢܪܡ ܟܒܝܠܨܒ ܟܬܪܚ ܢܟܗ ܥܘܫܝ ܢܪܡ ܟܒܝܠܨܒ ܢܝܒܛܕ ܠܛܡ ܥܘܫܝ ܢܪܡ ܟܒܝܠܨܒ ܢܝܒܛܕ ܠܛܡ ܗܕܒܥܕ ܘܗ ܟܝܪܒ ܟܟܪܒܐ ܢܟܗ ܗܕܒܥܕ ܘܗ ܟܝܪܒ ܟܟܪܒܐ ܢܟܗ ܘܗ ܐܕܘܡܥ ܢܪܡ ܟܒܝܠܨ ܐܢܡܘܫ ܟܝܐ ܘܗ ܐܕܘܡܥ ܢܪܡ ܟܒܝܠܨ ܐܢܡܘܫ ܟܝܐ ܝܘܚܬܐ ܐܪܗܘܢܕ ܐܒܝܠܨ ܠܥ ܟܬܪܟܕܬܐ ܝܘܚܬܐ ܐܪܗܘܢܕ ܐܒܝܠܨ ܠܥ ܟܬܪܟܕܬܐ ܐܟܙ ܐܒܝܠܨ ܐܟܙ ܐܒܝܠܨ ܬܝܘܗܕ ܠܛܡ ܐܟܙ ܐܒܝܠܨ ܐܟܙ ܐܒܝܠܨ ܬܝܘܗܕ ܠܛܡ ܐܝܡܫܒ ܟܠܡܐ ܐܒܝܠܨ ܝܫܦܢ ܬܩܦܢ ܐܝܡܫܒ ܟܠܡܐ ܐܒܝܠܨ ܝܫܦܢ ܬܩܦܢ ܥܘܫܝ ܢܪܡ ܟܒܝܠܨܒ ܘܥܒ ܢܘܢܗ ܥܘܫܝ ܢܪܡ ܟܒܝܠܨܒ ܘܥܒ ܢܘܢܗ ܗܦܬܟ ܠܥ ܗܒܝܠܨܕ ܘܗ ܢܘܡܠܬܫܢ ܗܦܬܟ ܠܥ ܗܒܝܠܨܕ ܘܗ ܢܘܡܠܬܫܢ ܟܢܡ ܠܒܩܕ ܐܢܟܠܘܡ ܪܗܒܬܫܢ ܟܢܡ ܠܒܩܕ ܐܢܟܠܘܡ ܪܗܒܬܫܢ ܒܠܛ ܨܐܕ ܘܗ ܥܘܫܝܠ ܐܚܒܘܫ ܐܒܠܐ ܐܚܒܘܫ ܒܠܛ ܨܐܕ ܘܗ ܥܘܫܝܠ ܐܚܒܘܫ ܐܒܠܐ ܐܚܒܘܫ
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Psalm 113 + 148-150 Psalm 113 + 148-150 ܐܪܗܘܢܕ ܗܝܘܪܒܠ ܐܚܒܘܫ ܘܚܒܫ ܐܪܗܘܢܕ ܗܝܘܪܒܠ ܐܚܒܘܫ ܬܦ ܡܙܡ ܢܟܘ ܐܝܪܡܕ ܗܡܫ ܐܘܗܢ ܐܟܪܫܘ ܝܗܘܕ̈ ܒܥ Eqbo Eqbo ܐܒܩܥܘ ܐܚܒܘܫ ܐܒܩܥܘ ܐܚܒܘܫܘ ܠܟ ܐܪܡ ܐܛܝܠܫܕ ܗܫܝܪܠ ܟܒܝܠܨܒ ܬܩܣܦ ܠܟ ܐܪܡ ܐܛܝܠܫܕ ܗܫܝܪܠ ܟܒܝܠܨܒ ܬܩܣܦ Sedro Common ܐܝܢܘܓ ܐܪܕܣ Qolo 1 Qolo 1 ܠܐܩܒ ܐܝܡܕܩ ܐܡܘܩ ܐܡܫܘܓ ܐܢܒܙ ܢܟܫܡ ܘܓܒ ܩܒ ܐܝܡܕܩ ܠܐܩ ܐܢܒܙ ܢܟܫܡ ܘܓܒ ܐܝܬܝܬܫ ܘܓܒ ܐܚܒܘܫܕ ܐܚ̈ ܒܕ ܗܠ ܘܚܒܕ ܐܡܓܬܦ ܘܓܒ ܐܚܒܘܫܕ ܐܚ̈ ܒܕ ܗܠ ܘܚܒܕ ܐܡܓܬܦ ܐܫܘܡ ܐܘܗ ܝܗܝܪܩ ܐܢܒܙܢܟܫܡ ܐܫܘܡ ܐܘܗ ܝܗܝܪܩ ܐܢܒܙܢܟܫܡ ܐܢܗ̈ ܟ ܢܝܢܝܥܛ ܐܝܣܘܚܕ ܐܡܪ̈ܝܦ ܟܢܘܚܒܫܢ ܟܝܩܝܕ̈ ܙ ܐܢܗ̈ ܟ ܢܝܢܝܥ ܛ ܐܝܣܘܚܕ ܐܡܪ̈ܝܦ ܟܢܘܚܒܫܢ ܟܝܩܝܕ̈ ܙ ܢܘܗܝܕ̈ ܝܐܒ ܢܘܗܝܕ̈ ܝܐܒ ܐܒܘܪ̈ܟ ܝܦܪܐܕ ܠܐܝܚ ܘܗܠ ܐܚܒܘܫ ܐܚܒܘܫ ܐܒܘܪ̈ܟ ܝܦܪܐܕ ܠܐܝܚ ܘܗܠ ܐܚܒܘܫ ܐܚܒܘܫ ܐܪ̈ܝܥܕ ܐܡܪ ܘܗܠ ܐܚܒܘܫ ܢܡ ܐܪ̈ܝܥܕ ܐܡܪ ܘܗܠ ܐܚܒܘܫ ܢܡ ܝܗ ܐܪܝܟܕܘ ܐܬܟܪܒܡ ܝܗܐܪܝܟܕ ܐܗܐܠ ܬܕܠܝܕ ܝܗ ܐܪܝܟܕܘ ܐܬܟܪܒܡ ܝܗܐܪܝܟܕ ܐܗܐܠ ܬܕܠܝܕ ܩܕܒܘ ܐܝܥܫܐ ܢܠ ܪܡܐ ܩܕܒܘ ܐܝܥܫܐ ܢܠ ܪܡܐ ܗ̇ ܒ ܢܓܐܕ ܐܬܫܝܕܩ ܐܬܠܘܬܒ ܗ̇ ܒ ܢܓܐܕ ܐܬܫܝܕܩ ܐܬܠܘܬܒ ܐܪ̈ܝܥܕ ܐܪܡ ܐܪܫܘ ܬܚܢ ܡܝܪܡ ܐܬܠܘܬܒܒ ܐܪ̈ܝܥܕ ܐܪܡ ܐܪܫܘ ܬܚܢ ܡܝܪܡ ܐܬܠܘܬܒܒ ܣܘܢܝܛܢܛܣܘܩ ܐܙܚܕ ܘܗ ܐܒܝܠܨ ܐܒܝܠܨ ܣܘܢܝܛܢܛܣܘܩ ܐܙܚܕ ܘܗ ܐܒܝܠܨ ܐܒܝܠܨ ܐܝܡܫܒܕ ܐܡ ܢܝܫܕ ܘܗ ܐܒܝܠܨ ܐܬܪܨܥܡ ܐܝܕ̈ ܘܝ ܘܕܒܥ ܐܒܝܠܨܕ ܗܫܝܪܒ ܐܬܘܢܡܝܗܕ ܐܙܘܪ̈ܟ ܐܫܝܕ̈ ܩ ܐܚܝ̈ ܠܫ ܐܫܝܕ̈ ܩ ܐܬܘܢܡܝܗܕ ܐܙܘܪ̈ܟ ܐܫܝܕ̈ ܩ ܐܚܝ̈ ܠܫ ܐܫܝܕ̈ ܩ ܐܚܝ̈ ܠܫܠ ܢܘܗܠ ܐܙܚ ܕܟ ܪܗܬܢ ܠܐܕ ܘܢܡ ܐܚܝ̈ ܠܫܠ ܢܘܗܠ ܐܙܚ ܕܟ ܪܗܬܢ ܠܐܕ ܘܢܡ ܚܝܠܙܕ ܝܚܐ ܬܝܙܚ ܐܕ̈ ܗܣܠ ܚܝܠܙܕ ܝܚܐ ܬܝܙܚ ܐܕ̈ ܗܣܠ ܐܚܝܪ ܢܝܠܡܕ ܐܡܪ̈ܝܦ ܘܘܗ ܐܕ̈ ܗܣ ܐܚܝܪ ܢܝܠܡܕ ܐܡܪ̈ܝܦ ܘܘܗ ܐܕ̈ ܗܣ ܣܘܪܛܦ ܝܪܡ ܘܐ ܐܚܝܨܢ ܐܢܒܘܛ ܢܘܒܐ ܐܡܘܢܩ ܕܚܕ ܣܘܪܛܦ ܝܪܡ ܘܐ ܐܚܝܨܢ ܐܢܒܘܛ ܢܘܒܐ ܐܡܘܢܩ ܕܚܕ ܐܪܝܘܐܣ ܐܝܒܓ ... ܐܬܘܥܪ̈ܒ ܐܪܝܚܒܘ ܐܢ̈ ܦܠܡܒ ܐܒܝܒܛ ܐܪܝܘܐܣ ܐܝܒܓ ... ܐܬܘܥܪ̈ܒ ܐܪܝܚܒܘ ܐܢ̈ ܦܠܡܒ ܐܒܝܒܛ ܐܣܝܓ ܐܥܩ ܐܒܘܛ ܝܠܘ ܝܒܘܛ ܐܬܘܒܝܬܕ ܐܣܝܓ ܐܥܩ ܐܒܘܛ ܝܠܘ ܝܒܘܛ ܐܬܘܒܝܬܕ ܐܗܐܠܕ ܐܪܒܒ ܘܝܕܘܐܕ ܐܢ̈ ܐܟ ܢܝܬܗܒ ܠܐ ܐܗܐܠܕ ܐܪܒܒ ܘܝܕܘܐܕ ܐܢ̈ ܐܟ ܢܝܬܗܒ ܠܐ ܐܪܝܬܥܘ ܪܣܚ ܠܐܕ ܐܙܓ ܐܪܝܬܥܘ ܪܣܚ ܠܐܕ ܐܙܓ ܬܝܒ ܪܡܐܕ ܬܥܡܫ ܐܝܒܢܕ ܗܠܩ ܬܝܒ ܪܡܐܕ ܬܥܡܫ ܐܝܒܢܕ ܗܠܩ ܐܢܪܟܘܕ ܕܒܥ ܬܐܡ ܠܐܕ ܐܝܚ ܐܕ̈ ܝܢܥܕ ܐܢܪܟܘܕ ܕܒܥ ܬܐܡ ܠܐܕ ܐܝܚ ܐܕ̈ ܝܢܥܕ Qolo II Qolo II ܐܒܪ ܐܪܦܨ ܘܗܒ ܠܐܩܒ ܐܢܪܚ̱ܐ ܐܡܘܩ ܐܝܬܝܬܫ ܐܡܫܘܓ ܐܒܪ ܐܪܦܨ ܘܗܒ ܩܒ ܐܢܪܚ̱ܐ ܠܐܩ ܟܪܦܨ ܘܗܒ ܗ ܝܠܩ ܥܡܫܬ ܐܪܦܨܒ ܐܝܪܡ ܐܡܓܬܦ ܟܪܦܨ ܘܗܒ ܗ ܝܠܩ ܥܡܫܬ ܐܪܦܨܒ ܐܝܪܡ ܐܡܓܬܦ ܐܝܪܡ ܬܝܬܐܕ ܐܡ ܐܒܪ ܐܝܪܡ ܬܝܬܐܕ ܐܡ ܐܒܪ ܚܢܕ ܗܒܕ ܐܪܦܨܒ ܗ ܟܠ ܐܙܚܬܐܘ ܒܝܛܬܐ ܐܪܦܨܒܘ ܚܢܕ ܗܒܕ ܐܪܦܨܒ ܗ ܟܠ ܐܙܚܬܐܘ ܒܝܛܬܐ ܐܪܦܨܒܘ ܐܡܠܥ ܠܥ ܟܪܗܘܢ ܐܡܠܥ ܠܥ ܟܪܗܘܢ
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ܐܬܕܓܣܘ ܐܪܩܝܐܘ ܐܬܝܕܘܬܘ ܐܚܒܘܫ ܐܚܒܘܫ ܐܬܕܓܣܘ ܐܪܩܝܐܘ ܐܬܝܕܘܬܘ ܐܚܒܘܫ ܐܚܒܘܫ ܟܬܕܥ ܢܡ ܩܣܢ ܐܡܘܪ̈ܗܕ ܐܪܛܥ ܢܡ ܟܬܕܥ ܢܡ ܩܣܢ ܐܡܘܪ̈ܗܕ ܐܪܛܥ ܢܡ ܐܬܡܬܝ ܡܝܪܡ ܬܘܗ ܐܡܐܘ ܐܒܐ ܢܡ ܐܗܐܠ ܬܕܠܝ ܐܬܡܬܝ ܡܝܪܡ ܬܘܗ ܐܡܐܘ ܐܒܐ ܢܡ ܐܗܐܠ ܬܕܠܝ ܐܕܠܝ ܬܘܠ ܐܬܐ ܠܟ ܢܡ ܙܝܢܓ ܐܙܝܢܓ ܐܕܠܝ ܬܘܠ ܐܬܐ ܠܟ ܢܡ ܙܝܢܓ ܐܙܝܢܓ ܢܬܟܪ̈ܘܒܠ ܐܘܗܢ ܡܝܪܡܕ ܗ̇ ܢܪܟܘܕ ܢܬܟܪ̈ܘܒܠ ܐܘܗܢ ܡܝܪܡܕ ܗ̇ ܢܪܟܘܕ ܢܡܥ ܐܢܬܠܝܚ ܐܗܐܠ ܐܝܪܡ ܢܡܥ ܐܢܬܠܝܚ ܐܗܐܠ ܐܝܪܡ ܢܬܫ̈ ܦܢ ܫܕܩ ܐܫܝܕܩ ܐܒܝܠܨ ܐܒܝܠܨ ܢܬܫ̈ ܦܢ ܫܕܩ ܐܫܝܕܩ ܐܒܝܠܨ ܐܒܝܠܨ ܬ݀ ܩܪܦܬܐ ܐܬܕܥ ܢܪܡ ܟܒܝܠܨܒ ܬ݀ ܩܪܦܬܐ ܐܬܕܥ ܢܪܡ ܟܒܝܠܨܒ ܢܝܡܝܩ ܐܪ̈ܘܛܢ ܐܬܕܥ ܝܟܝܥܪ̈ܬ ܠܥ ܐܫܝܕ̈ ܩ ܢܝܡܝܩ ܐܪ̈ܘܛܢ ܐܬܕܥ ܝܟܝܥܪ̈ܬ ܠܥ ܐܫܝܕ̈ ܩ ܐܢܒ ܗܬܕܥ ܢܪܡ ܐܦܐܟ ܢܘܥܡܫ ܠܥ ܐܢܒ ܗܬܕܥ ܢܪܡ ܐܦܐܟ ܢܘܥܡܫ ܠܥ ܐܡܠܥܕ ܗܠܘܥ ܠܥ ܟܢܘܣܝܦܢ ܐܕ̈ ܗܣ ܐܡܠܥܕ ܗܠܘܥ ܠܥ ܟܢܘܣܝܦܢ ܐܕ̈ ܗܣ ܝܗܘܕ̈ ܒܥ ܐܢܝܕ ܬܝܒ ܘܡܩ ܘܠܥ ܝܗܘܕ̈ ܒܥ ܐܢܝܕ ܬܝܒ ܘܡܩ ܘܠܥ ܐܡܘܩ ܝܪܡ ܐܝܒܓ ܟܪܡܕ ܗܢܝܡܝ ܐܡܘܢܩ ܕܚܕ ܐܬܒܘܪܥܕ ܐܡܘܝ ܝܢܟܬܐ ܪܝܦܫ ܐܬܒܘܪܥܕ ܢܝܣܘܓܬܡ ܘܗ ܟܒ ܐܨܝ̈ ܐܠ ܢܘܗܠܟ ܝܟܠ ܬܝܐ ܢܘܡ ܠܛܡ ܐܬܒܘܪܥ ܝܠ ܪܡܐ ܐܝܬܝܬܫ ܐܡܘܝ ܝܗܘܬܝܐܕ ܐܬܒܘܪܥܒ ܐܬܒܘܪܥܕ ܐܝܪܡ ܗܒ ܐܬܐܕ ܐܪܦܨ ܘܗ ܠܝܚܕ ܐܡ ܐܪܦܨܕ ܝܟܠ ܬܝܐ ܢܘܡ ܠܛܡ ܐܬܒܘܪܥ ܝܠ ܪܡܐ ܥܪܦܬܡ ܗܠܡܥ ܟܝܐ ܫܢ̱ܐ ܠܟܕ ܐܪܦܨ ܘܗܒ ܐܝܪܡ ܗܒ ܐܬܐܕ ܐܪܦܨ ܘܗ ܠܝܚܕ ܐܡ ܐܪܦܨܕ ܢܝܐ ܝ̈ ܓܣ ܝܒܘ̈ ܚܘ ܙܝܙܥ ܝܪܡ ܟܢܝܕ ܐܬܘܒܝܬܕ ܥܪܦܬܡ ܗܠܡܥ ܟܝܐ ܫܢ̱ܐ ܠܟܕ ܐܪܦܨ ܘܗܒ ܠܝܐܪܣܝܠ ܦܕܪܘ ܢܘܥܪܦ ܚܪܡܐܕ ܠܥ ܢܝܐܝ̈ ܓܣ ܝܒܘ̈ ܚܘ ܙܝܙܥ ܝܪܡ ܟܢܝܕ ܐܬܘܒܝܬܕ ܬܝܥܪ ܐܢܫܘܥ ܝܓܪ̈ܡܒ ܐܪ̈ܡܐ ܡܥܕ ܝܠܝܘ ܠܝܐܪܣܝܠ ܦܕܪܘ ܢܘܥܪܦ ܚܪܡܐܕ ܠܥ ܝܢܦܐܠ ܗܒܬܟܒ ܐܡܝ̈ ܟܚ ܢܡ ܕܚ ܬܝܥܪ ܐܢܫܘܥ ܝܓܪ̈ܡܒ ܐܪ̈ܡܐ ܡܥܕ ܝܠܝܘ ܢܘܢܐ ܐܦܪܬ ܠܐܘ ܢܘܢܐ ܐܥܛܬ ܠܐ ܐܕ̈ ܝܢܥܕ ܝܢܦܐܠ ܗܒܬܟܒ ܐܡܝ̈ ܟܚ ܢܡ ܕܚ ܢܘܢܐ ܐܦܪܬ ܠܐܘ ܘܢܐ ܐܥܛܬ ܠܐ ܐܕ̈ ܝܢܥܕ Quqalyon the Cross Quqalyon the Cross ܐܝܬܝܬܫ ܐܒܝܠܨܕ ܢܘܝܠܩܘܩ ܐܝܬܝܬܫ ܐܒܝܠܨܕ ܢܘܝܠܩܘܩ ܗ ܢܝܒܒܕ̈ ܠܥܒܠ ܪܩܕܢ ܟܒ ܗ ܢܝܒܒܕ̈ ܠܥܒܠ ܪܩܕܢ ܟܒ ̈ ̈ ܗ ܢܢܝܠܝܟܬ ܢܬܬ̈ܫܩ ܠܥ ܐܘܗ ܠܐܕ ܠܛܡ ܗ ܢܢܝܠܝܟܬ ܢܬܬ̈ܫܩ ܠܥ ܐܘܗ ܠܐܕ ܠܛܡ ܗ ܢܝܢܐܣ ܢܡ ܢܬܩܪܦ ܘܗ ܬܢܐ ܗ ܢܝܢܐܣ ܢܡ ܢܬܩܪܦ ܘܗ ܬܢܐ ܗ ܐܡܘܝ ܗܠܟ ܐܗܐܠ ܟܢܚܒܫ ܗ ܐܡܘܝ ܗܠܟ ܐܗܐܠ ܟܢܚܒܫ Eqbo Eqbo ܐܒܩܥܘ ܐܚܒܘܫ ܐܒܩܥܘ ܐܚܒܘܫ ܐܨܪܩܠܟܠܐ ܬܦܚܣܘ ܬܫܕ ܟܒܝܠܨܒ ܬܢܐ ܐܨܪܩܠܟܠܐ ܬܦܚܣܘ ܬܫܕ ܟܒܝܠܨܒ ܬܢܐ
Sedro Cross322 Sedro Cross ܢܘܝܡܘܪܦ ܐܒܝܠܨܕ ܐܪܕܣ ܗܕܣܚ ܒܗܝܘ ܗܬܕܥܠ ܐܪܘܫ ܗܒܝܠܨ ܕܒܥܕ ܘܗܠ ܐܚܒܘܫ ܐܐܝ ܗܠܕ ܗܬܪܝܟܡܠ ܐܪܗܒܘܫ ܐܪܕܣ
322 The full version is found on page 74 140
ܐܣܢܓܠ ܝܗܝܬܝܙܚ ܕܟܕ ܘܗ ܢܠܝܕ ܐܗܐܠ ܐܚܝܫܡ ܐܒܝܠܨ ܠܥ ܠܐܒܚܒ ܝܠܒܕ ܐܒܘܚܬ ܐܫܢܝ̈ ܢܒܕ ...ܟܝܡܚܪ̈ܒ ܬܝܠܬܬܐ
Qolo Qolo ܢܢܝܪܩ ܐܝܪܡ ܟܠ ܠܐܩܒ ܐܒܝܠܨܕ ܠܐܩ ܢܢܝܪܩ ܐܝܪܡ ܟܠ ܩܒ ܠܐܩ ܗ ܝܪܡ ܢܠ ܪܬܣ ܗܬܦܢ̈ ܟ ܬܝܚܬ ܐܡܓܬܦ ܗ ܝܪܡ ܢܠ ܪܬܣ ܗܬܦܢ̈ ܟ ܬܝܚܬ ܐܡܓܬܦ ܚܢܕ ܠܝܫ ܢܡ ܐܝܚ ܐܒܝܠܨ ܐܪܦܨܒ ܚܢܕ ܝܠܫܢܡ ܐܝܚ ܐܒܝܠܨ ܐܪܦܨܒ ܐܗܐܠ ܪܒܕ ܗܒܝܠܨ ܗ ܗܒ ܘܪܒܣܘ ܗܬܘܠ ܘܪܘܚ ܐܗܐܠ ܪܒܕ ܗܒܝܠܨ ܗ ܗܒ ܘܪܒܣܘ ܗܬܘܠ ܘܪܘܚ ܐܝܕ̈ ܘܝܕ ܐܛܝܠ ܐܡܥ ܐܘܗ ܘܪܡܛܕ ܘܗ ܐܝܕ̈ ܘܝܕ ܐܛܝܠ ܐܡܥ ܐܘܗ ܘܪܡܛܕ ܘܗ ܐܝܡܫܒ ܪܚ ܣܘܢܝܛܢܛܣܘܩ ܐܟܠܡ ܐܚܒܘܫ ܐܝܡܫܒ ܪܚ ܣܘܢܝܛܢܛܣܘܩ ܐܟܠܡ ܐܚܒܘܫ ܐܒܝܠܨܠ ܝܗܝܙܚ ܣܘܢܝܛܢܛܣܘܩ ܐܟܠܡ ܢܡ ܐܒܝܠܨܠ ܝܗܝܙܚ ܣܘܢܝܛܢܛܣܘܩ ܐܟܠܡ ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܗܒܝܠܨܒܕ ܐܪܒ ܗܒܝܠܨܒܕ ܐܪܒ ܢܝܫܕ ܐܢܝܫ ܢܝܫܕ ܐܢܝܫ ܐܬܘܦܝܩܙܕ ܐܣܝܩ ܐܘܗ ܩܠܣ ܐܬܘܦܝܩܙܕ ܐܣܝܩ ܐܘܗ ܩܠܣ ܗܡܐ ܐܬܟܠܡ ܬ݀ ܒܬܟܕ ܐܪܩܣ ܝܗܘܡܕܘܩ ܬ݀ ܠܥ ܗܡܐ ܐܬܟܠܡ ܬ݀ ܒܬܟܕ ܐܪܩܣ ܝܗܘܡܕܘܩ ܬ݀ ܠܥ ܝܗܘܡܕܘܩ ܕܓܣܘ ܗܫܝܪ ܢܟܪܐܘ ܐܒܝܠܨܠ ܝܗܝܙܚ ܝܗܘܡܕܘܩ ܕܓܣܘ ܗܫܝܪ ܢܟܪܐܘ ܐܒܝܠܨܠ ܝܗܝܙܚ ܐܡܘ̈ ܠܛ ܢܡ ܗܒܝܠܨ ܝܣܟܕ ܐܒܠܐ ܐܚܒܘܫ ܐܡܘ̈ ܠܛ ܢܡ ܐܒܝܠܨ ܝܣܟܕ ܐܒܠܐ ܐܚܒܘܫ ܝܗܘܢܚܕ ܐܡܚܪ̈ܒ ܝܗܘܢܚܕ ܐܡܚܪ̈ܒ ܐܪܒ ܢܠ ܦܐ ܢܝܢܘܚ ܐܪܒ ܢܠ ܦܐ ܢܝܢܘܚ
Friday 3rd hour Friday 3rd hour ܢܝ̈ ܥܫܬܠܬܕ ܐܬܘܠܨ ܐܬܒܘܪܥܕ ܢܝ̈ ܥܫܬܠܬܕ Sedro Cross ܆ܐܒܝܠܨܕ ܐܪܕܣ Qolo Qolo ܢܘܬܢܐ ܝܗܘܕ̈ ܗܣ ܩܒ ܠܐܩ ܢܝܕܥܒ ܐܪܐܦ ܡܕܐ ܠܟܐ ܢܝ̈ ܥܫܬܠܬܒ ܗܠ ܢܢܝܕܓܣ ܢܕܥܠܟܒܘ ܢܝ̈ ܥܫܬܠܬܒ ܗܠ ܢܢܝܕܓܣ ܢܕܥܠܟܒܘ ܢܝ̈ ܥܫ ܬܠܬܒ ܢܝܕܥܒ ܐܪܐܦ ܡܕܐ ܠܟܐ ܢܝ̈ ܥܫ ܬܠܬܒ ܐܡܝܠ ܗܓܠܦ ܗܪܛܘܚܒ ܐܫܘܡ ܐܚܒܘܫ ܐܡܝܠ ܗܓܠܦ ܗܪܛܘܚܒ ܐܫܘܡ ܐܚܒܘܫ ܐܟܠܡ ܕܝܘܕ ܐܘܗ ܦܛܥܬܐ ܐܙܪ̈ܐ ܐܬܠܬ ܢܡ ܐܟܠܡ ܕܝܘܕ ܐܘܗ ܦܛܥܬܐ ܐܙܪ̈ܐ ܐܬܠܬ ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܐܬܝܒܘܩܥܝ ܐܬܘܥܒ ܗܒܝܠܨܒܕ ܐܪܒ ܗܒܝܠܨܒܕ ܐܪܒ ܢܝܫܕ ܐܢܝܫ ܢܝܫܕ ܐܢܝܫ ܝܗܘܨܚ ܪܣܐܘ ܐܕܘܝ ܐܘܗ ܡܩ ܝܗܘܨܚ ܪܣܐܘ ܐܕܘܝ ܐܘܗ ܡܩ ܐܟܠܡܕ ܗܡܐ ܝܟܠ ܐܪܟܬ ܠܐ ܐܕܘܝ ܪܡܐ ܐܟܠܡܕ ܗܡܐ ܝܟܠ ܐܪܟܬ ܠܐ ܐܕܘܝ ܪܡܐ ܢܘܗܢܡ ܕܚ ܕܚ ܘܘܗ ܢܝܡܝܣ ܕܟ ܢܘܗܢܡ ܕܚ ܕܚ ܘܘܗ ܢܝܡܝܣ ܕܟ
141
ܐܚܘܪܠ ܝܕܘܬ ܐܪܒܠ ܐܬܕܓܣܘ ܐܒܠܐ ܐܚܒܘܫ ܐܚܘܪܠ ܝܕܘܬ ܐܪܒܠ ܐܬܕܓܣܘ ܐܒܠܐ ܐܚܒܘܫ ܐܡܘܪܒ ܐܪ̈ܝܥ ܢܝܕܓܣ ܟܡܫܠ ܐܡܘܪܒ ܐܪ̈ܝܥ ܢܝܕܓܣ ܟܡܫܠ ܢܘܢܐ ܬܢܝܫ ܟܒܝܠܨܒ ܬܢܐܕ ܢܘܢܐ ܬܢܝܫ ܟܒܝܠܨܒ ܬܢܐܕ
Friday 6th hour Friday 6th hour ܐܬܝܢܘܓ ܐܬܒܘܪܥܕ ܐܡܘܝܕ ܗܓܠܦܕ ܐܬܘܠܨ ܐܬܒܘܪܥܕ ܐܡܘܝܕ ܗܓܠܦܕ Sedro Common ܐܝܢܘܓ ܐܪܕܣ Qolo Qolo ܐܢܒܙܢܟܫܡ ܘܓܒ ܩܒ ܠܐܩܘ ܐܬܟܪܒܡ ܝܗܐܪܝܟܕ ܐܬܟܪܒܡ ܝܗܐܪܝܟܕ ܐܝܥܫܐ ܢܠ ܪܡܐ ܐܝܥܫܐ ܢܠ ܪܡܐ ܐܫܝܕ̈ ܩ ܐܚܝ̈ ܠܫ ܐܚܒܘܫ ܐܫܝܕ̈ ܩ ܐܚܝ̈ ܠܫ ܐܚܒܘܫ ܬܐܡ ܠܐܕ ܐܝܚ ܢܡ ܬܐܡ ܠܐܕ ܐܝܚ ܢܡ Supplication Mor Balay Supplication Mor Balay ܝܠܒ ܪܡܕ ܐܬܘܥܒ ܝܠܒ ܪܡܕ ܐܬܘܥܒ ܐܟܪܫܘ ܟܬܕܠܝ ܬܘܠܨܒ ܐܟܪܫܘ ܟܬܕܠܝ ܬܘܠܨܒ
Friday 9th hour Friday 9th hour ܐܒܫܒ ܐܬܒܫܕ ܗܓܢܕ ܐܕ̈ ܝܢܥܕ ܢܝ̈ ܥܫܥܫܬܕ ܐܬܒܘܪܥܕ ܢܝ̈ ܥܫܥܫܬ Sedro Departed ܐܕ̈ ܝܢܥܕ ܐܪܕܣ Qolo Qolo ܐܡ̈ ܠܥ ܢܘܗܝܪ̈ܬ ܩܒ ܠܐܩܘ ܝܪܡ ܟܠܝܕ ܐܡܠܥ̈ ܢܘܗܝܪ̈ܬ ܝܪܡ ܟܠܝܕ ܐܡܠܥ̈ ܢܘܗܝܪ̈ܬ ܐܪܩܥ ܐܥܪܐܒ ܐܪܛܡ ܩܒܫ ܠܐ ܐܪܩܥ ܐܥܪܐܒ ܐܪܛܡ ܩܒܫ ܠܐ ܐܬܝ̈ ܡ ܡܚܢܡ ܟܠ ܐܚܒܘܫ ܐܚܒܘܫ ܐܬܝ̈ ܡ ܡܚܢܡ ܟܠ ܐܚܒܘܫ ܐܚܒܘܫ ܐܬܠܬ ܐܡܘ̈ ܝ ܐܪܒܩܒ ܐܘܗܕ ܐܝܬܝܠܬ ܢܡ ܠܐ ܠܛܡ̈ ܒܘ ܐܝܡܗܪ̈ܒܐ ܐܒܘܥܒ ܢܡ
ܢܘܬܢܐ ܝܗܘܕ̈ ܗܣ ܩܒ ܐܢܪܚ̱ܐ ܐܝܒܓ ܣܘܠܘܦ ܐܬܪ̈ܝܪܫܕ ܐܙܘܪܟ ܘܗ ܐܬܕܥܕ ܗ̇ ܝܕ̈ ܠܝ ܢܝܟܡܕ ܟܡܕܡ ܐܒܪ ܐܫܘܡ ܝܠܣܐ ܐܡܪ̈ܝܦ ܢܝܫܡܚܘ ܢܝܬܐܡ ܐܚܒܘܫ ܢܪܡ ܐܝܪܡ ܟܬܘܒܝܛܒܘ ܟܢܢܚܒ ܕܒܥ ܢܡ Supplication Mor Balay Supplication Mor Balay ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܐܟܪܫܘ ܐܡܚܪ̈ ܠܐܡ ܬܕܚ ܐܟܪܫܘ ܐܡܚܪ̈ ܠܐܡ ܬܕܚ
Friday Evening (Vesper) Friday Evening (Vesper) ܐܒܫܒ ܐܬܫܒܕ ܐܫܡܪܕ ܐܣܟܛ ܒܘܬ ܐܬܒܫ ܡܘܝ ܗܓܢܕ
142
Psalm 141 Psalm 141 ܒܘܬܘ ܐܟܪܫܘ ܟܬܝܪܩ ܐܝܪܡ ܬܝܡܕܩ ܟܬܝܪܩ ܐܝܪܡ ܡܙܡ ܬܝܡܕܩ Eqbo Eqbo ܐܒܩܥܘ ܐܚܒܘܫ ܐܒܩܥܘ ܐܚܒܘܫ ܐܡܘܝ ܘܗܒ ܐܕ̈ ܝܢܥ ܢܘܟܝܒܘܛ ܢܘܟܠ ܐܡܘܝ ܘܗܒ ܐܕ̈ ܝܢܥ ܢܘܟܝܒܘܛ ܢܘܟܠ Sedro Common ܆ܐܝܢܘܓ ܐܪܕܣ Qolo I Qolo I ܟܝܫܝܕ̈ ܩ ܢܘܗܠܟܕ ܡܥ ܠܐܩ ܐܡܫܘܓ ܟܝܫܝܕ̈ ܩ ܢܘܗܠܟܕ ܡܥ ܩܒ ܐܝܡܕܩ ܠܐܩ ܐܝܫܝܡܚ ܢܘܗܠܟܕ ܡܥ ܐܝܪܡܠ ܝܫܦܢ ܝܟܪܒ ܐܡܓܬܦ ܢܘܗܠܟܕ ܡܥ ܐܝܪܡܠ ܝܫܦܢ ܝܟܪܒ ܐܡܓܬܦ ܐܟܠܡ ܚܝܢܐ ܟܫܝܕ̈ ܩ ܐܟܠܡ ܚܝܢܐ ܟܫܝܕ̈ ܩ ܘܗ ܐܗܐܠ ܠܥ ܐܫܝܕ̈ ܩ ܗܡܫܠ ܝܡܪ̈ܓ ܢܘܗܠܟ ܘܗ ܐܗܐܠ ܠܥ ܐܫܝܕܩ ܗܡܫܠ ܝܡܪ̈ܓ ܢܘܗܠܟ ܢܘܒܐܕ ܗܠܘܒܓ ܢܢܠܟܘܬ ܢܘܒܐܕ ܗܠܘܒܓ ܢܢܠܟܘܬ ܡܘܝܠܟܒ ܐܝܪܡ ܟܬܝܪܩ ܐܚܒܘܫ ܡܘܝܠܟܒ ܐܝܪܡ ܟܬܝܪܩ ܐܚܒܘܫ ܝܒܝ̈ ܒܚ ܐܬܘܡ ܐܢܗ ܢܡ ܝܒܝ̈ ܒܚ ܐܬܘܡ ܐܢܗ ܢܡ ܐܬܘܒܝܛ ܬܝܠܡ ܝܟܠܡܠܫ ܐܗܐܠ ܬܕܠܝܕ ܐܬܘܒܝܛ ܬܝܠܡ ܝܟܠܡܠܫ ܐܗܐܠ ܬܕܠܝܕ ܬܝܐܟܝܟܡ ܝܟܢܡ ܚܢܕ ܬܝܐܟܝܟܡ ܝܟܢܡ ܚܢܕ ܒܘܩܥܝ ܝܟܪܨ ܐܬܠܒܤܒ ܒܘܩܥܝ ܝܟܪܨ ܐܬܠܒܤܒ ܐܘܗ ܝܟܠܬܡ ܐܝܢܣܒ ܐܫܘܡ ܐܘܗ ܝܟܠܬܡ ܐܝܢܣܒ ܐܫܘܡ ܐܝ̈ ܒܢܕ ܢܘܗܡܥ ܐܡܠܫ ܐܫܝܕ̈ ܩ ܢܘܟܝܬܝܐ ܐܪܝܪ̈ܫ ܐܬܘ̈ ܣܐ ܐܫܝܕ̈ ܩ ܢܘܟܝܬܝܐ ܐܪܝܪ̈ܫ ܐܬܘ̈ ܣܐ ܪܒܥ ܠܐܕ ܐܡܣܘܒ ܘܗܠ ܐܢܝܕ̈ ܠܐܘ ܐܟ̈ ܠܡ ܠܐ ܐܢܝܕ̈ ܠܐܘ ܐܟ̈ ܠܡ ܠܐ ܐܬܢܝܕܡܠ ܐܪ̈ܘܫ ܬܘܡܕܒ ܐܬܢܝܕܡܠ ܐܪܘܫ ܬܘܡܕܒ ܐܘܗ ܐܡܘܡ ܐܗܐܠ ܡܫܒ ܐܬܘܒܝܬܕ ܐܘܗ ܐܡܘܡ ܐܗܐܠ ܡܫܒ ܦܣܘܝܕ ܦܣܘܝ ܝܚܐ ܟܠ ܐܪܟܬ ܠܐ ܦܣܘܝ ܝܚܐ ܟܠ ܐܪܟܬ ܠܐ ܟܝܠܓܪ̈ ܬ݀ ܚܫܡܕ ܐܬܝܛܚ ܟܝܠܓܪ̈ ܬ݀ ܚܫܡܕ ܐܬܝܛܚ ܐܬܘܒܝܬܕ ܐܘܗ ܗܦܚܣܕ ܢܟܠܡ ܥܘܫܝ ܐܘܗ ܗܦܚܣܕ ܢܟܠܡ ܥܘܫܝ ܐܬܥܕܝܕ ܐܢܠܝܐ ܢܡ ܐܕ̈ ܝܢܥܕ ܐܩܒܬܢܘ ܐܪ̈ܒܩ ܚܬܦܢ ܐܕ̈ ܝܢܥܕ ܐܩܒܬܢܘ ܐܪ̈ܒܩ ܚܬܦܢ ܐܬܥܕܝܕ ܐܢܠܝܐ ܢܡ ܢܝ̈ ܗܒܠܐ ܢܘܢܐ ܪܟܕܬܢ ܐܒ̈ ܛ ܐܡܣ̈ ܒܕ ܐܪܛܥ ܠܥ Qolo II Qolo II ܐܢܪܚ̱ܐ ܐܡܘܩ ܢܝܪܬܕ ܠܐܩ ܝܪܡ ܟܠܝܕ ܐܡ̈ ܠܥ ܢܘܗܝܪ̈ܬ ܠܐܩܒ ܐܝܡܕܩ ܐܡܫܘܓ ܐܡ̈ ܠܥ ܢܘܗܝܪ̈ܬ ܩܒ ܗܒ ܘܡܠܫܕ ܐܫܡܪܒ ܢܝܠܥ ܡܚܪ ܢܗܐܠ ܐܡܓܬܦ ܗܒ ܘܡܠܫܕ ܐܫܡܪܒ ܢܝܠܥ ܡܚܪ ܢܗܐܠ ܐܡܓܬܦ ܐܢ̈ ܐܟ ܐܢ̈ ܐܟ ܢܠ ܫܢܟܡܕ ܟܫܡܪ ܟܝܪܒ ܢܒ ܝܗܘ̈ ܦܐ ܪܗܢܢܘ ܢܟܪܒܢ ܢܠ ܫܢܟܡܕ ܟܫܡܪ ܟܝܪܒ ܢܒ ܝܗܘ̈ ܦܐ ܪܗܢܢܘ ܢܟܪܒܢ ܢܝܢܘܚ ܐܫܡܪܕ ܐܬܫܡܫܬܒ ܐܚܒܘܫ ܢܝܢܘܚ ܐܫܡܪܕ ܐܬܫܡܫܬܒ ܐܚܒܘܫ ܐܢܝܫ ܠܐܡܕ ܝܪܡ ܐܫܡܪ ܢܡ ܐܢܝܫ ܠܐܡܕ ܝܪܡ ܐܫܡܪ ܢܡ ܢܝܦܠܚ ܐܬܘܥܒ ܝܒܪܩ ܐܗܐܠ ܬܕܠܝܕ ܢܝܦܠܚ ܐܬܘܥܒ ܝܒܪܩ ܐܗܐܠ ܬܕܠܝܕ
143
ܕܝܘܕ ܬܪܒ ܘܐ ܝܟܝܒܘܛ ܝܟܠ ܐܬܝܫܝܪ ܬܘܗܕ ܐܬܠܘܬܒ ܢܡܥ ܝܣܝܦܐ ܐܗܐܠ ܬܕܠܝ ܐܬܠܘܬܒ ܢܡܥ ܝܣܝܦܐ ܐܗܐܠ ܬܕܠܝ ܐܬܠܘܬܒ ݀ ܬܘܗ ܐܝܠܡ ܐܪܗܬ ܡܝܪܡ ݀ ܬܘܗ ܐܝܠܡ ܐܪܗܬ ܡܝܪܡ ܟܘܠܠܡ ܐܚܘܪܒܕ ܐܝ̈ ܒܢ ܐܫܝܕ̈ ܩܕ ܟܘܠܠܡ ܐܚܘܪܒܕ ܐܝ̈ ܒܢ ܐܫܝܕ̈ ܩܕ ܐܕ̈ ܗܣܘ ܐܚܝ̈ ܠܫ ܐܝ̈ ܒܢܠ ܐܕ̈ ܗܣܘ ܐܚܝ̈ ܠܫ ܐܝ̈ ܒܢܠ ܢܘܬܢܐ ܢܝܡܕ ܐܪ̈ܫܢܠ ܐܕ̈ ܗܣ ܢܘܬܝܡܕ ܐܪ̈ܫܢܠ ܐܕ̈ ܗܣ ܢܘܟܝܡܪ̈ܓ ܐܢܪ̈ܘܓ ܘܓܒܘ ܢܘܟܝܡܪ̈ܓ ܐܢܪ̈ܘܓ ܘܓܒܘ ܐܝܢܢܚ ܝܪܡ ܟܢܪܟܘܕ ܐܡܘܢܩ ܕܚܕ ܡܝܪܦܐ ܝܪܡ ܘܐ ܟܢܪܟܘܕ ܐܡܘܢܩ ܕܚܕ ܐܝܢܢܚ ܝܪܡ ... ܟܝܡܪ̈ܓ ܗܒ ܢܝܡܝܣܕ ܐܪܬܐ ܢܝܓܘܐ ܝܪܡ ... ܟܝܡܪ̈ܓ ܗܒ ܢܝܡܝܣܕ ܐܪܬܐ )ܐܢܢܚ( ܐܝܢܢܚ ܟܠܝܕ ܐܥܪܬܒ ܐܬܘܒܝܬܕ ܐܢܢܚ ܟܠܝܕ ܐܥܪܬܒ ܐܬܘܒܝܬܕ ܢܢܝܪܩ ܟܠ ܐܗܐܠ ܢܢܝܪܩ ܟܠ ܐܗܐܠ ܐܡܝ ܢܡ ܬ݀ ܩܠܣܕ ܐܬܘܠܨ ܐܡܝ ܢܡ ܬ݀ ܩܠܣܕ ܐܬܘܠܨ ܝܠܥ ܣܘܚ ܝܪܡ ܝܠܥ ܣܘܚ ܝܠܥ ܣܘܚ ܝܪܡ ܝܠܥ ܣܘܚ ܝܪܡ ܟܠܝܕ ܐܡ̈ ܠܥ ܢܘܗܝܪ̈ܬ ܐܕ̈ ܝܢܥܕ ܐܢܡܘܝܕ ܝܪܡ ܐܕ̈ ܝܢܥ ܐܕ̈ ܝܢܥܕ ܐܥܪܐܒ ܐܪܛܡ ܩܒܫ ܠܐ ܢܪܡ ܟܘܫܒܠܕ ܐܕ̈ ܝܢܥ ܢܪܡ ܟܘܫܒܠܕ ܐܕ̈ ܝܢܥ ܐܕ̈ ܝܢܥ ܠܥ ܐܝܪܡ ܣܘܚ Quqalyon Departed Quqalyon Departed ܐܝܡܕܩ ܐܕ̈ ܝܢܥܕ ܢܘܝܠܩܘܩ ܐܝܡܕܩ ܐܕ̈ ܝܢܥܕ ܢܘܝܠܩܘܩ ܗ ... ܐܒܐ ܡܚܪܡܕ ܟܝܐ ܗ ... ܐܒܐ ܡܚܪܡܕ ܟܝܐ ܗ ... ܥܕܝ ܘܗܕ ܠܛܡ ܗ ... ܥܕܝ ܘܗܕ ܠܛܡ ܗ ... ܐܪܝܡܥ ܟܝܐ ܐܫܢܐܪܒ ܗ ... ܐܪܝܡܥ ܟܝܐ ܐܫܢܐܪܒ ܗ ... ܐܚܘܪ ܗܒ ܬ݀ ܒܫܢܕ ܐܡܕ ܗ ... ܐܚܘܪ ܗܒ ܬ݀ ܒܫܢܕ ܐܡܕ Eqbo Eqbo ܐܒܩܥܘ ܐܚܒܘܫ ܐܒܩܥܘ ܐܚܒܘܫ ܡܥܪܢ ܐܡܚܘܢܕ ܗܡܥܪ ܡܥܪܢ ܐܡܚܘܢܕ ܗܡܥܪ Sedro Departed ܐܕ̈ ܝܢܥܕ ܐܪܕܣ Qolo Qolo ܐܕ̈ ܝܢܥܕ ܠܐܩ ܐܡ̈ ܠܥ ܢܘܗܝܪ̈ܬ ܩܒ ܠܐܩ ܐܡܣ̈ ܒ ܟܠ ܡܣ ܡܗܪܒܐ ܐܡܣ̈ ܒ ܟܠ ܡܣ ܡܗܪܒܐ ܒܘܩܥܝܘ ܩܚܣܝܐܘ ܡܗܪܒܐ ܒܘܩܥܝܘ ܩܚܣܝܐܘ ܡܗܪܒܐ ܐܬܝ̈ ܡ ܡܚܢܡ ܟܠ ܐܚܒܘܫ ܐܚܒܘܫ ܟܢܘܙܚܢܕ ܐܢ̈ ܐܟ ܘܘܗ ܢܝܗܨ ܐܚܒܘܫ ܐܪܒܩܒ ܐܘܗܕ ܐܝܬܝܠܬ ܢܡ ܢܘܗܝܝ̈ ܚܒܕ ܐܕ̈ ܝܢܥ ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܬܢܝܒ ܚܝܢܐ ܟܝܕ̈ ܒܥܠ ܬܢܝܒ ܚܝܢܐ ܟܝܕ̈ ܒܥܠ ܐܬܝ̈ ܡ ܡܚܢܡ ܐܬܚܘܒܫܬ ܟܠ ܐܬܝ̈ ܡ ܡܚܢܡ ܐܬܚܘܒܫܬ ܟܠ ܐܡܠܥܕ ܗܚܪܘܐܒ ܗ̇ ܒ ܢܝܪܝܕܣ ܐܗ ܐܡܠܥܕ ܗܚܪܘܐܒ ܗ̇ ܒ ܢܝܪܝܕܣ ܐܗ ܐܫܝܒ ܐܡܠܥܒ ܗܒ ܢܝܩܝܚܫ ܐܗ ܐܫܝܒ ܐܡܠܥܒ ܗܒ ܢܝܩܝܚܫ ܐܗ ܐܗܐܠ ܟܝܐ ܐܫܢ̱ܐ ܢܝܕܩܦ ܐܝ̈ ܚ ܢܒܙܒ ܐܗܐܠ ܟܝܐ ܐܫܢ̱ܐ ܢܝܕܩܦ ܐܝ̈ ܚ ܢܒܙܒ
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ܢܘܢܐ ܐܪܒܕ ܐܒܠܐ ܐܚܒܘܫ ܐܢܒ̈ ܙ ܝܪܘܫܒ ܢܘܢܐ ܐܪܒܕ ܐܒܠܐ ܐܚܒܘܫ ܐܢܒ̈ ܙ ܝܪܘܫܒ ܪܒܥܢܕ ܝܠܨܕ ܐܚܝܫܡ ܪܒܥܢܕ ܝܠܨܕ ܐܚܝܫܡ ܐܬܘܡܕ ܐܣܟ ܢܢܡ ܪܒܥܐ ܐܬܘܡܕ ܐܣܟ ܢܢܡ ܪܒܥܐ
Friday Compline Friday Compline ܐܪܬܘܣܕ ܐܬܘܠܨ ܒܘܬ ܐܬܒܫܕ ܐܪܬܘܣܕ Sedro Common ܐܬܘܒܝܬܕ ܐܪܕܣ Qolo Qolo ܐܝܡܕܩ ܣܘܟܝܐܒ ܟܬܕܥܠ ܗ̇ ܠܒܗ ܩܒ ܠܐܩ ܐܚܪܘܐ ܐܝܪܡ ܝܢܝܦܐܠ ܐܚܪܘܐ ܐܝܪܡ ܝܢܝܦܐܠ ܫܕܩܬܡܕ ܐܝܪܡ ܘܗ ܐܫܝܕܩ ܫܕܩܬܡܕ ܐܝܪܡ ܐܫܝܕܩ ܢܥܛܕ ܘܗܠ ܐܚܒܘܫ ܐܚܒܘܫ ܢܥܛܕ ܘܗܠ ܐܚܒܘܫ ܐܚܒܘܫ ܝ̈ ܗܛܚܒ ܝܠ ܬܝܠܒ ܢܡ ܝ̈ ܗܛܚܒ ܝܠ ܬܝܠܒ ܢܡ
ܐܘܗܢܕ ܩܕܙ ܩܒ ܐܢܪܚ̱ܐ ܐܫܝܒܠ ܗܠܛܩ ܕܝܒ ܠܛܩܕ ܠܐܝܛܩ ܐܬܘܒܝܬܕ ܐܚܪܘܐܒ ܐܕܪܡܠ ܐܝܛܚ ܛܢܩܬܬ ܠܐ ܐ ܕܒܥܕ ܢܩܘܪܦܕ ܗܬܪܒܣܒ ܒܝܬܟ ܐܚܒܘܫ ̈ ܠܐܘܥܕ ܠܐ ܠܓ ܠܟܘ ܐܡܠܥ ܘܗ̱ ܐܡܝ ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܐܬܝܒܘܩܥܝ ܐܬܘܥܒ ܟܠ ܢܢܝܪܩ ܟܠ ܢܢܝܪܩ ܢܪܡ ܐܝܪܡ ܢܪܡ ܐܝܪܡ ܗ̇ ܠ ܐܛܡ ܢܘܡ ܐܥܪܠܐ ܗ̇ ܠܝܘ ܗ̇ ܠ ܐܛܡ ܢܘܡ ܐܥܪܠܐ ܗ̇ ܠܝܘ ܐܥܪܐ ܝܠܠܝܬܕ ܐܝܥܫܐ ܒܬܟ ܐܥܪܐ ܝܠܠܝܬܕ ܐܝܥܫܐ ܒܬܟ ܐܬܫܡܫ̈ ܬ ܢܡ ܐܡܠܥ ܠܛܒ ܐܬܫܡܫ̈ ܬ ܢܡ ܐܡܠܥ ܠܛܒ ܢܠ ܪܒܝܣܡܕ ܐܒܠܐ ܐܚܒܘܫ ܢܠ ܪܒܝܣܡܕ ܐܒܠܐ ܐܚܒܘܫ ܠܥ ܝܪܡ ܟܠ ܐܪܟܬ ܠܥ ܝܪܡ ܟܠ ܐܪܟܬ ܐܢܒܙ ܒܪܩ ܐܗܕ ܐܢܒܙ ܒܪܩ ܐܗܕ
Saturday Night Saturday Night ܐܬܒܫܕ ܐܝܠܠܕ ܐܢܪܝܥܡܕ ܐܬܘܠܨ ܐܬܒܫܕ ܐܝܠܠܕ Prayer M’irono ܐܢܝܢܥܘ ܡܙܡ ܢܟ ܐܢܪܝܥܡܕ ܐܬܘܠܨ Psalm 134 Psalm 134 ܐܪܩܝܠܐ ܢܘܗܠܟܕ ܐܝܪܡܠ ܘܟܪܒ ܝܪܡܟܪܒ ܐܪܩܝܠܐ ܢܘܗܠܟܕ ܐܝܪܡܠ ܘܟܪܒ ܝܪܡܟܪܒ ܟܬܘܢܡܚܪܡܕ ܐܬܚܘܒܫܬܠܘ ܟܬܘܢܡܚܪܡܕ ܐܬܚܘܒܫܬܠܘ ܟܠ ܢܝܥܩ ܐܡܘܪܒ ܐܪ̈ܝܥ ܢܝܡܝܩܕ ܢܝܠܝܐ ܝܪܡܟܪܒ ܟܠ ܢܝܥܩ ܐܡܘܪܒ ܐܪ̈ܝܥ ܢܝܡܝܩܕ ܢܝܠܝܐ ܝܪܡܟܪܒ ܫܝܕܩ ܫܝܕܩ
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ܗ̇ ܢܪܟܘܕ ܢܪܡ ܒܪܘܐ ܢܘܟܝܕ̈ ܝܐ ܘܡܝܪܐ ܗ̇ ܢܪܟܘܕ ܢܪܡ ܒܪܘܐ ܢܘܟܝܕ̈ ܝܐ ܘܡܝܪܐ ܟܬܘܢܡܚܪܡܒ ܗ̇ ܢܪܟܘܕ ܢܪܡ ܒܪܘܐ ܐܝܪܡ ܟܟܪܒܢ ܟܬܘܢܡܚܪܡܒ ܗ̇ ܢܪܟܘܕ ܢܪܡ ܒܪܘܐ ܐܝܪܡ ܟܟܪܒܢ ܢܘܗܢܪܟܘܕ ܢܪܡ ܒܪܘܐ ܝܬܚܘܒܫܬ ܝܠܘܥܬ ܢܘܗܢܪܟܘܕ ܢܪܡ ܒܪܘܐ ܝܬܚܘܒܫܬ ܝܠܘܥܬ ܟܬܘܢܡܚܪܡܒ ܟܬܘܢܡܚܪܡܒ ܢܘܗܢܪܟܘܕ ܢܪܡ ܒܪܘܐ ܝܢܫܠ ܥܒܢ ܢܘܗܢܪܟܘܕ ܢܪܡ ܒܪܘܐ ܝܢܫܠ ܥܒܢ ܢܘܗܢܪܟܘܕ ܢܪܡ ܒܪܘܐ ܝܬܘ̈ ܦܣ ܢܠܠ̈ ܡܢ ܢܘܗܢܪܟܘܕ ܢܪܡ ܒܪܘܐ ܝܬܘ̈ ܦܣ ܢܠܠ̈ ܡܢ ܢܘܗܢܪܟܘܕ ܢܪܡ ܒܪܘܐ ܝܫܦܢ ܬܝܟܣ ܢܘܗܢܪܟܘܕ ܢܪܡ ܒܪܘܐ ܝܫܦܢ ܬܝܟܣ ܬܪܝ ܝܪܡ ... ܗܢܪܟܘܕ ܢܪܡ ܒܪܘܐ ܟܝܐ ܬܝܥܛܬܐ ܝܬܡ ܝܪܡ ... ܗܢܪܟܘܕ ܢܪܡ ܒܪܘܐ ܟܝܐ ܬܝܥܛܬܐ ܢܘܗܝ̈ ܒܘܚ ܩܘܒܫܘ ܐܣܚ ܐܝܪܡܠ ܘܚܒܫ ܢܘܗܝ̈ ܒܘܚ ܩܘܒܫܘ ܐܣܚ ܐܝܪܡܠ ܘܚܒܫ ܟܬܘܢܡܚܪܡܠ ܢܢܝܩܣܡ ܐܬܕܚ ܐܚܒܘܫ ܐܚܒܘܫ ܟܬܘܢܡܚܪܡܠ ܢܢܝܩܣܡ ܐܬܕܚ ܐܚܒܘܫ ܐܚܒܘܫ Qawmo I Mother of God Qawmo I Mother of God ܐܗܐܠ ܬܕܠܝܕ ܐܝܠܠܕ ܐܝܡܕܩ ܐܡܘܩ ܐܗܐܠ ܬܕܠܝܕ ܐܝܠܠܕ ܐܬܝܡܕܩ ܐܬܫܡܫܬ Prayer after M’irono ܐܢܪܝܥܡ ܪܬܒܕ ܐܬܘܠܨ Eqbo Eqbo ܣܘܠܘܦ ܡܘܩܕ ܐܒܩܥ ܣܘܠܘܦ ܡܘܩܕ ܩܒ ܐܒܩܥ ܐܡܕ ܢܘܡܠ ܐܒܘܪ̈ܟ ܢܝܫܝܓܪ ܠܐ ܐܡܕ ܢܘܡܠ ܐܒܘܪ̈ܟ ܢܝܫܝܓܪ ܠܐ Sedro Mother of God ܐܗܐܠ ܬܕܠܝܕ ܐܪܕܣ Qolo Qolo ܠܐܩ ܢܝܡܝܚܪ ܐܡ ܩܒ ܠܐܩ ܐܒ̈ ܛ ܐܡܣ̈ ܒܕ ܐܪܛܥ ܟܝܐ ܐܒ̈ ܛ ܐܡܣ̈ ܒܕ ܐܪܛܥ ܟܝܐ ܐܬܒܟܪܡ ܝܟܒ ܐܡܚܦ ܠܐ ܐܬܒܟܪܡ ܝܟܒ ܐܡܚܦ ܠܐ ܝܟܒܓܕ ܐܒܠܐ ܗܠ ܐܚܒܘܫ ܐܚܒܘܫ ܝܟܒܓܕ ܐܒܠܐ ܗܠ ܐܚܒܘܫ ܐܚܒܘܫ ܕܝܘܕ ܬܪܒ ܘܐ ܝܟܝܒܘܛ ܝܟܠ ܢܡ ܕܝܘܕ ܬܪܒ ܘܐ ܝܟܝܒܘܛ ܝܟܠ ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܢܡܥ ܝܟܬܘܠܨ ܢܡܥ ܝܟܬܘܠܨ ܐܡܚܪ̈ ܬܝܠܡ ܐܡܚܪ̈ ܬܝܠܡ ܐܒܪ ܐܒܘܚܒ ܐܫܘܪ̈ܦ ܘܬ ܐܒܪ ܐܒܘܚܒ ܐܫܘܪ̈ܦ ܘܬ ܐܢܫ̈ ܕ ܝܓܠܦܘ ܐܬܫܝܕܩ ܝܬ ܐܢܫ̈ ܕ ܝܓܠܦܘ ܐܬܫܝܕܩ ܝܬ ܢܫܢܟܠ ܠܝܚܢ ܝܟܠܝܚܕ ܠܐܝܚ ܢܫܢܟܠ ܠܝܚܢ ܝܟܠܝܚܕ ܠܐܝܚ ܐܬܝܠܚ ܐܬܢܝܩܒ ܐܝܦܫ ܐܚܒܘܫ ܐܬܝܠܚ ܐܬܢܝܩܒ ܐܝܦܫ ܐܚܒܘܫ ܟܬܢܥܛܕ ܝܗ̇ ܕ ܗ̇ ܬܘ̈ ܠܨܒ ܟܬܢܥܛܕ ܝܗ̇ ܕ ܗ̇ ܬܘ̈ ܠܨܒ ܢܢܡ ܪܒܥܐ ܐܗܐܠ ܪܒ ܢܢܡ ܪܒܥܐ ܐܗܐܠ ܪܒ Qawme II Martyrs Qawme Martyrs ܐܕ̈ ܗܣܕ ܢܝܪܬܕ ܐܬܫܡܫܬ ܐܕ̈ ܗܣܕ ܢܝܪܬܕ ܐܬܫܡܫܬ Eqbo Eqbo ܣܘܠܘܦ ܡܘܩܕ ܐܒܩܥ ܣܘܠܘܦ ܡܘܩܕ ܩܒ ܐܒܩܥ ܢܘܗܝܒܪ̈ܫ ܪܡܙܐܕ ܝܪܡ ܝܢܘܫܐ ܢܘܗܝܒܪ̈ܫ ܪܡܙܐܕ ܝܪܡ ܝܢܘܫܐ
146
Sedro Saints323 ܐܫܝܕ̈ ܩܕ ܐܪܕܣ
Qolo Qolo ܠܐܩ ܢܝܡܝܚܪ ܐܡ ܩܒ ܠܐܩ ܐܐܦܘ ܢܘܗܝܢܪ̈ܟܘܕ ܢܝܡܝܚܪ ܐܡ ܐܐܦܘ ܢܘܗܝܢܪ̈ܟܘܕ ܢܝܡܝܚܪ ܐܡ ܕܒܥܕ ܐܬܘܬܫܡ ܝܗ ܐܝܐܦ ܐܡ ܕܒܥܕ ܐܬܘܬܫܡ ܝܗ ܐܝܐܦ ܐܡ ܐܕ̈ ܗܣ ܢܘܟܝܬܝܐ ܐܬܘ̈ ܣܐ ܐܚܒܘܫ ܐܕ̈ ܗܣ ܢܘܟܝܬܝܐ ܐܬܘ̈ ܣܐ ܐܚܒܘܫ ܢܝܒܒܝܡ ܐܢܝܕ ܬܝܒܒ ܐܕ̈ ܗܣ ܢܝܡܝܩ ܢܡ ܢܝܒܒܝܡ ܐܢܝܕ ܬܝܒܒ ܐܕ̈ ܗܣ ܢܝܡܝܩ ܢܡ Supplication Mor Ephrem Supplication Mor Ephrem ܡܝܪܦܐ ܝܪܡܕ ܐܬܘܥܒ ܡܝܪܦܐ ܝܪܡܕ ܐܬܘܥܒ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ ܟܘܠܠܡ ܐܚܘܪܒܕ ܐܝ̈ ܒܢ ܟܘܠܠܡ ܐܚܘܪܒܕ ܐܝ̈ ܒܢ ܐܕ̈ ܗܣܘ ܐܚܝ̈ ܠܫ ܐܝ̈ ܒܢܠ ܐܕ̈ ܗܣܘ ܐܚܝ̈ ܠܫ ܐܝ̈ ܒܢܠ ܐܫܝܕ̈ ܩ ܢܡܥ ܘܣܝܦܐ ܐܫܝܕ̈ ܩ ܢܡܥ ܘܣܝܦܐ ܢܘܟܠܝܚܕ ܠܐܝܚܠ ܐܚܒܘܫ ܢܘܟܠܝܚܕ ܠܐܝܚܠ ܐܚܒܘܫ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ ܢܘܗܬܘܥܒܒܘ ܢܘܗܬܘܠܨܒ Qawmo III Departed Qawmo III Departed ܐܕ̈ ܝܢܥܕ ܐܬܠܬܕ ܐܬܫܡܫܬ ܐܕ̈ ܝܢܥܕ ܐܬܠܬܕ ܐܬܫܡܫܬ Eqbo Eqbo ܣܘܠܘܦ ܡܘܩܕ ܐܒܩܥ ܣܘܠܘܦ ܡܘܩܕ ܩܒ ܐܒܩܥ ܐܟܘ̈ ܬ ܠܐܡ ܐܡܠܥ ܟܬܡܚܪܕ ܐܟܘ̈ ܬ ܠܐܡ ܐܡܠܥ ܟܬܡܚܪܕ Sedro Departed ܐܕ̈ ܝܢܥܕ ܐܪܕܣ Qolo Qolo ܐܡܘܪ ܢܡ ܐܒܐܕ ܗܡܫܒ ܠܐܩ ܐܡܗܬ ܠܐ ܐܚܝܫܡ ܩܒ ܠܐܩ ܢܢܡ ܐܡܗܬ ܠܐ ܐܚܝܫܡ ܢܝܥܛܬ ܠܐܘ ܢܝܕܗܥ ܐܡܓܬܦ ܢܢܡ ܐܡܗܬ ܠܐ ܐܚܝܫܡ ܢܝܥܛܬ ܠܐܘ ܢܝܕܗܥ ܐܡܓܬܦ ܐܬܐܕ ܐܒܝ̈ ܬ ܡܚܪ ܐܚܝܫܡ ܐܬܐܕ ܐܒܝ̈ ܬ ܡܚܪ ܐܚܝܫܡ ܐܡܘܪܒ ܐܢܪܩ ܐܩܥܙܕ ܐܡ ܐܚܒܘܫ ܐܡܘܪܒ ܐܢܪܩ ܐܩܥܙܕ ܐܡ ܐܚܒܘܫ ܢܪܡ ܢܕܡܠ ܬܝܬܐܕ ܐܡ ܢܡ ܢܪܡ ܢܕܡܠ ܬܝܬܐܕ ܐܡ ܢܡ Supplication Mor Balay Supplication Mor Balay ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܐܬܝܝܠܒ ܐܬܘܥܒ ܐܟܪܫܘ ܐܡܚܪ̈ ܠܐܡ ܬܕܚ ܐܟܪܫܘ ܐܡܚܪ̈ ܠܐܡ ܬܕܚ ܢܬܫ̈ ܦܢܘ ܢܝܪ̈ܓܦ Hallelujah x 3 Hallelujah x 3
323 Even though the theme of the prayer is the Martyrs, it says that the Sedro to be read is the Saints and not the Martyrs. 147
ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܐܗܐܠ ܟܠ ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܀ܢܝ̈ ܢܒܙ ܓ ܐܗܐܠ ܟܠ ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܀ܐܗܐܠ ܟܠ ܐܚܒܘܫ ܗܘ ܗܘ ܗ ܐܗܐܠ ܟܠ ܐܢܒܪ̈ܘܩܒ ܬܦ ܐܢܢܚ ܐܗܐܠ ܟܝܡܚܪ̈ܒ ܢܠ ܢܘܚ ܀ܐܟܪܫܘ ܟܝܡܚܪ̈ܒ ܢܠ ܢܘܚ ܀ܐܟܪܫܘ ܢܘܢܐ ܪܟܕܬܢ ܐܬܘ̈ ܠܨܒܘ Sedro Common Sedro Common ܀ ܐܝܢܘܓ ܐܪܕܣ ܀ ܐܝܢܘܓ ܐܪܕܣ Magnificat and Maorbe Magnificat and Maorbe ܐܒܪܘܡ ܡܝܪܡ ܬܪܡܐ ܒܘܬ ܐܬܒ̈ ܘ ܐܒܪܘܡ ܢܟ Psalm Amin mo tob Psalm Amin mo tob ܪܝܦܫ ܐܡܘ ܒܛ ܐܡ ܢܝܡܐ ܢܟܪܬܒܘ ܢܡ ܐܚܒܘܫ ܐܝܪܡܠ ܘܚܒܫܕ ܡܙܡ ܐܢܝܢܥ ܠܥܠ ܢܝܒܝܬܟܕ ܐܪܘܡܙܡ ܒܘܬ ܐܬܘܝܬܝܠܬܠ ܐܚܒܘܫ
Quqalyon One Saint Quqalyon One Saint ܐܡܘܢܩ ܕܚܕ ܢܘܝܠܩܘܩܘ ܐܚܒܘܫ ܢܘܝܠܩܘܩ ܆ܐܡܘܢܩ ܕܚܕ ܐܬܫܡܫܬ ܗ ... ܟܝܐ ܐܩܝܕܙ ܗ ... ܟܝܐ ܐܩܝܕܙ ܗ ... ܗܬܝܒܒ ܢܝܒܝܨܢܕ ܗ ... ܗܬܝܒܒ ܢܝܒܝܨܢܕ ܗ ... ܒܘܬ ܢܘܥܪܦܢ ܗ ... ܒܘܬ ܢܘܥܪܦܢ ܗ ... ܨܝܪܬܕ ܢܘܘܚܢܘ ܗ ... ܨܝܪܬܕ ܢܘܘܚܢܘ Eqbo Eqbo ܐܒܩܥܘ ܐܚܒܘܫ ܐܒܩܥܘ ܐܚܒܘܫ ܐܝܢܢܚ ܝܪܡ ܘܐ ܟܢܪܟܘܕ ܠܝܐܟܝܡ ܝܪܡ ܟܢܪܟܘܕ Sedro One Saint ܐܡܘܢܩ ܕܚܕ ܐܪܕܣ Qolo Qolo ܐܫܡܪܕ ܗܪܡܕ ܠܐܩ ܐܫܡܪܕ ܗܪܡܕ ܩܒ ܠܐܩ ܝܪܡ ܐܚܝܠܫ ܐܚܝܨܢܕܘ ܟܬܕܠܝܕ ܢܪܡ ܗ̇ ܬܘ̈ ܠܨܒ ܝܪܡ ܐܚܝܠܫ ܐܚܝܨܢܕܘ ܟܬܕܠܝܕ ܢܪܡ ܗ̇ ܬܘ̈ ܠܨܒ ܣܘܠܘܦ ܣܘܠܘܦ ܐܡܘܐܬ ܝܪܡ ... ܦܣܘܝܕ ܟܬܘܦܟܢܘ ܐܫܘܡܕ ܟܘܝܙ ܐܡܘܐܬ ܝܪܡ ... ܦܣܘܝܕ ܟܬܘܦܟܢܘ ܐܫܘܡܕ ܟܘܝܙ ܝܪܡ ... ܐܡܪ̈ܓ ܢܡ ܐܫܘܡ ܪܕܥܬܐܕ ܟܝܐ ܐܚܒܘܫ ܝܪܡ ... ܐܡܪ̈ܓ ܢܡ ܐܫܘܡ ܪܕܥܬܐܕ ܟܝܐ ܐܚܒܘܫ ܒܘܩܥܝ ܒܘܩܥܝ ܣܘܢܐܦܛܣ ܝܪܡ ܐܕܗܣ ܗܠ ܐܘܗ ܪܝܦܫ ܢܡ ܣܘܢܦܛܣܐ ܝܪܡ ܐܕܗܣ ܗܠ ܐܘܗ ܪܝܦܫ ܢܡ Supplication Mor Ephrem Supplication Mor Ephrem ܡܝܪܦܐ ܝܪܡܕ ܐܬܘܥܒ ܐܬܝܢܘܓ ܡܝܪܦܐ ܝܪܡܕ ܐܬܘܥܒ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܟܫܝܕ̈ ܩܘ ܟܡܐ ܬܘܠܨܒ ܟܫܝܕ̈ ܩܘ ܟܡܐ ܬܘܠܨܒ ܬܝܐܗܐܠ ܕܝܠܝܕ ܐܪܒ ܬܝܐܗܐܠ ܕܝܠܝܕ ܐܪܒ ܬܝܐܨܝܠܚ ܘܪܒܝܣܕ ܐܕ̈ ܗܣ ܬܝܐܨܝܠܚ ܘܪܒܝܣܕ ܐܕ̈ ܗܣ ܬܝܐܕܘܩܦ ܟܠܩܒ ܝܪܩ ܬܝܐܕܘܩܦ ܟܠܩܒ ܝܪܩ ܬܝܐܝܬܝܐ ܐܒܠܐ ܐܚܒܘܫ ܬܝܐܝܬܝܐ ܐܒܠܐ ܐܚܒܘܫ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܝܠܥܡܚܪܬܐ ܢܪܡ ܢܝܕ̈ ܝܢܥܠܘ ܢܠ ܐܣܚ ܟܡܐ ܬܘܠܨܒ
148
Saturday Morning Saturday Morning ܐܒܫܒ ܐܬܒܫܕ ܐܪܦܨܕ ܐܢܝܢܥ ܐܬܒܫܕ ܐܪܦܨܕ Psalm 51 (50) ܝܠܥܡܚܪܕ ܡܙܡ Psalm 63 (62) Psalm 63 (62) ܐܢܝܢܥ ܐܢܝܕܠ ܠܘܥܬ ܠܐ ܝܗܐܠ ܝܗܐܠ ܐܢܝܕܠ ܠܘܥܬ ܠܐ ܝܗܐܠ ܝܗܐܠ ܢܠ ܐܘܫܐܘ ܢܠ ܒܗ ܟܠ ܝܗ ܐܝܗܨ ܢܠ ܐܘܫܐܘ ܢܠ ܒܗ ܟܠ ܝܗ ܐܝܗܨ ܐܗܐܠ ܬܕܠܝ ܐܬܫܝܕܩ ܐܬܠܘܬܒ ܟܬܪܚ ܢܟܗ ܐܗܐܠ ܬܕܠܝ ܐܬܫܝܕܩ ܐܬܠܘܬܒ ܟܬܪܚ ܢܟܗ ܐܡܪ ܢܣܘܓ ܬܝܒ ܢܝܒܛܕ ܠܛܡ ܐܡܪ ܢܣܘܓ ܬܝܒ ܢܝܒܛܕ ܠܛܡ ܐܫܝܕ̈ ܩ ܐܕ̈ ܗܣܘ ܐܚܝ̈ ܠܫܘ ܐܝ̈ ܒܢ ܟܟܪܒܐ ܢܟܗ ܐܫܝܕ̈ ܩ ܐܕ̈ ܗܣܘ ܐܚܝ̈ ܠܫܘ ܐܝ̈ ܒܢ ܟܟܪܒܐ ܢܟܗ ܐܥܒܢ ܐܕ̈ ܗܣ ܢܡ ܐܢܡܘܫ ܟܝܐ ܐܥܒܢ ܐܕ̈ ܗܣ ܢܡ ܐܢܡܘܫ ܟܝܐ ܐܒܝܒܚ ܬܝܠܕ ܐܡ ܠܥ ܟܬܪܟܕܬܐ ܐܒܝܒܚ ܬܝܠܕ ܐܡ ܠܥ ܟܬܪܟܕܬܐ ܐܪܘܢ ܐܡܗܢܕ ܐܡ ܬܝܘܗܕ ܠܛܡ ܐܪܘܢ ܐܡܗܢܕ ܐܡ ܬܝܘܗܕ ܠܛܡ ܐܗܐܠ ܟܠܝܕ ܣܘܢܘܪܬ ܢܩܬܕ ܐܡ ܝܫܦܢ ܬܩܦܢ ܐܗܐܠ ܟܠܝܕ ܣܘܢܘܪܬ ܢܩܬܕ ܐܡ ܝܫܦܢ ܬܩܦܢ ܐܝܕ̈ ܓ ܢܡܬ ܬܫܪܦܕ ܐܡ ܘܥܒ ܢܘܢܗ ܐܝܕ̈ ܓ ܢܡܬ ܬܫܪܦܕ ܐܡ ܘܥܒ ܢܘܢܗ ܐܢ̈ ܐܟܠ ܐܪܓܐ ܬܒܗܝܕ ܐܡ ܢܘܡܠܬܫܢ ܐܢ̈ ܐܟܠ ܐܪܓܐ ܬܒܗܝܕ ܐܡ ܢܘܡܠܬܫܢ ܢܘܗܠ ܐܣܚܘ ܚܝܢܐ ܪܗܒܬܫܢ ܢܘܗܠ ܐܣܚܘ ܚܝܢܐ ܪܗܒܬܫܢ ܢܪܟܘܕ ܒܪܘܐܕ ܘܗܠ ܐܚܒܘܫ ܐܒܠܐ ܐܚܒܘܫ ܢܪܟܘܕ ܒܪܘܐܕ ܘܗܠ ܐܚܒܘܫ ܐܒܠܐ ܐܚܒܘܫ Psalm 113 + 148-150 Psalm 113 + 148-150 ܐܪܗܘܢܕ ܗܝܘܪܒܠ ܐܚܒܘܫ ܘܚܒܫ ܐܪܗܘܢܕ ܗܝܘܪܒܠ ܐܚܒܘܫ ܬܦ ܡܙܡ ܢܟܘ ܐܝܪܡܕ ܗܡܫ ܐܘܗܢ ܐܟܪܫܘ ܝܗܘܕ̈ ܒܥ Eqbo Eqbo ܐܒܩܥܘ ܐܚܒܘܫ ܐܒܩܥܘ ܐܚܒܘܫ ܗܒܕ ܐܪܦܨ ܘܗܠ ܢܘܫܐ ܗܒܕ ܐܪܦܨ ܘܗܠ ܢܘܫܐ Sedro Common ܐܝܢܘܓ ܐܪܕܣ Qolo I Qolo I ܐܢܡ ܠܛܡ ܐܕ̈ ܗܣ ܢܝܐ ܠܐܩ ܐܡܫܘܓ ܐܢܡ ܠܛܡ ܐܕ̈ ܗܣ ܢܝܐ ܩܒ ܐܝܡܕܩ ܠܐܩ ܐܝܢܝܡܬ ܐܪܛܥܒ ܗ ܐܬܪ̈ܡܕܬ ܬܢܐ ܕܒܥ ܐܬܝ̈ ܡܠ ܐܗ ܐܡܓܬܦ ܐܪܛܥܒ ܗ ܐܬܪ̈ܡܕܬ ܬܢܐ ܕܒܥ ܐܬܝ̈ ܡܠ ܐܗ ܐܡܓܬܦ ܐܢܗ̈ ܟܘ ܒܪܩܬܐܕ ܐܡܣ̈ ܒܕ ܐܢܗ̈ ܟܘ ܒܪܩܬܐܕ ܐܡܣ̈ ܒܕ ܬܚܢ ܐܪܒܩܠ ܗ ܟܠ ܢܘܕܘܢܘ ܢܘܡܘܩܢ ܐܪ̈ܒܢܓ ܬܚܢ ܐܪܒܩܠ ܗ ܟܠ ܢܘܕܘܢܘ ܢܘܡܘܩܢ ܐܪ̈ܒܢܓ ܢܡܬ ܪܥܣܘ ܐܚܒܫܡ ܠܐܝܚ ܘܗܕ ܗܢܛܠܘܫ ܢܡܬ ܪܥܣܘ ܐܚܒܫܡ ܠܐܝܚ ܘܗܕ ܗܢܛܠܘܫ ܟܠܩܒܕ ܝܪܡ ܟܠ ܐܚܒܘܫ ܐܚܒܘܫ ܟܠܩܒܕ ܝܪܡ ܟܠ ܐܚܒܘܫ ܐܚܒܘܫ ܐܬܝ̈ ܡ ܬܝܒܠܕ ܐܝܠܥ ܠܐܝܚܠ ܐܚܒܘܫ ܢܡ ܐܬܝ̈ ܡ ܬܝܒܠܕ ܐܝܠܥ ܠܐܝܚܠ ܐܚܒܘܫ ܢܡ ܐܬܘܝܕ ܠܐܕܘ ܐܝܢܩ ܠܐܕ ܐܗܐܠ ܬܕܠܝܕ ܐܬܘܝܕ ܠܐܕܘ ܐܝܢܩ ܠܐܕ ܐܗܐܠ ܬܕܠܝܕ ݀ ܬܘܗ ܬܕܠܝ ܐܪܒܕܒ ܐܦܐܟ ݀ ܬܘܗ ܬܕܠܝ ܐܪܒܕܒ ܐܦܐܟ ܐܢܪܟܘܕ ܐܗܢ ܐܬܪ̈ܝܕܒܘ ܐܬܕ̈ ܥܒ ܐܢܪܟܘܕ ܐܗܢ ܐܬܪ̈ܝܕܒܘ ܐܬܕ̈ ܥܒ
149
ܐܬܠܘܬܒ ܘܐ ܝܟܬܠܛܡ ܐܬܠܘܬܒ ܘܐ ܝܟܬܠܛܡ ܢܘܥܡܫ ܬܝܒܕ ܐܦܐܟ ܝܗ ܠܥ ܐܫܝܕ̈ ܩܕ ܢܘܥܡܫ ܬܝܒܕ ܐܦܐܟ ܝܗ ܠܥ ܐܫܝܕ̈ ܩܕ ܪܣܥܪܬ ܐܚܝ̈ ܠܫܕ ܢܘܗܬܘ̈ ܠܨܒ ܪܣܥܪܬ ܐܚܝ̈ ܠܫܕ ܢܘܗܬܘ̈ ܠܨܒ ܐܢܡ ܠܛܡ ܐܕ̈ ܗܣ ܢܝܐ ܐܢܡ ܠܛܡ ܐܕ̈ ܗܣ ܢܝܐ ܐܚܝܫܡܠ ܐܕ̈ ܗܣ ܝܗܘܐܙܚ ܐܚܝܫܡܠ ܐܕ̈ ܗܣ ܝܗܘܘܐܙܚ ܟܠ ܐܝܪܩ ܐܬܘܒܝܬ ܐܗ ܐܬܘܒܝܬܕ ܟܠ ܐܝܪܩ ܐܬܘܒܝܬ ܐܗ ܐܬܘܒܝܬܕ ܗ̇ ܠܟ ܐܥܪܐ ܟܠ ܬܝܛܚ ܠܐ ܗ̇ ܠܟ ܐܥܪܐ ܟܠ ܬ݀ ܛܚ ܠܐ ܐܘܗ ܐܟܒܕ ܐܕܝܡܠܬ ܘܗ ܐܘܗ ܐܟܒܕ ܐܕܝܡܠܬ ܘܗ ܘܓܒ ܐܝ̈ ܛܚܠ ܐܝܟܒ ܐܘܗ ܘܓܒ ܐܝ̈ ܛܚܠ ܐܝܟܒ ܐܘܗ ܗܬܘܪܝܗܡܒܕ ܐܡܝܟܚ ܐܝܘܪܒ ܘܗ ܐܕ̈ ܝܢܥܕ ܗܬܘܪܝܗܡܒܕ ܐܡܝܟܚ ܐܝܘܪܒ ܘܗ ܐܕ̈ ܝܢܥܕ ܐܝܡܣܠ ܐܪܗܘܢ ܐܘܗ ܒܗܝܕ ܘܗ ܐܝܡܣܠ ܐܪܗܘܢ ܐܘܗ ܒܗܝܕ ܘܗ ܢܘܣܚܬܢ ܐܡܣ̈ ܒܕ ܐܪܛܥܒ ܢܘܣܚܬܢ ܐܡܣ̈ ܒܕ ܐܪܛܥܒ Qolo II Qolo II ܟܢܢܚܕ ܗܥܪܬ ܝܠ ܚܬܦ ܠܐܩܒ ܢܝܪܬܕ ܐܡܘܩ ܐܡܫܘܓ ܟܢܢܚܕ ܗܥܪܬ ܝܠ ܚܬܦ ܩܒ ܢܝܪܬܕ ܠܐܩ ܐܝܢܝܡܬ ܐܪܦܨܒ ܐܝܪܡܕ ܗܢܝܒܨ ܢܝܕܒܥܕ ܐܢܫ̈ ܡܫܡ ܐܡܓܬܦ ܐܪܦܨܒ ܐܝܪܡܕ ܗܢܝܒܨ ܢܝܕܒܥܕ ܐܢܫ̈ ܡܫܡ ܐܡܓܬܦ ܐܪܓܐ ܗܠ ܢܝܥܒܬ ܐܪܓܐ ܗܠ ܢܝܥܒܬ ܗ ܠ ܝܛܡ ܢܪܡܕ ܗܪܦܨ ܗܠ ܕܘܓܣܢܘ ܟܘܪܒܢ ܘܬ ܗܠ ܝܛܡ ܢܪܡܕ ܗܪܦܨ ܗܠ ܕܘܓܣܢܘ ܟܘܪܒܢ ܘܬ ܐܪܟܘܒ ܐܪܒܠ ܗܠ ܐܚܒܘܫ ܐܚܒܘܫ ܐܪܟܘܒ ܐܪܒܠ ܗܠ ܐܚܒܘܫ ܐܚܒܘܫ ܐܪ̈ܝܥ ܡܥ ܕܘܓܣܢ ܐܪܦܨܒ ܢܡ ܐܪ̈ܝܥ ܡܥ ܕܘܓܣܢ ܐܪܦܨܒ ܢܡ ܐܬܠܙܘܓܠ ܐܢܪܘܢ ܐܪܨ ܐܗܐܠ ܬܕܠܝܕ ܐܬܠܙܘܓܠ ܐܢܪܘܢ ܐܪܨ ܐܗܐܠ ܬܕܠܝܕ ܢܝܢܦܘ̈ ܓ ܢܝܬܪܬ ܐܙܚ ܘܢܡ ܢܝܢܦܘ̈ ܓ ܢܝܬܪܬ ܐܙܚ ܘܢܡ ܐܫܝܕܩ ܐܬܠܘܬܒܕ ܗ̇ ܬܘܥܒܒܘ ܗ̇ ܬܘܠܨܒ ܡܝܪܡ ܐܬܫܝܕܩ ܐܬܠܘܬܒܕ ܗ̇ ܬܘܥܒܒܘ ܗ̇ ܬܘܠܨܒ ܡܝܪܡ »ܐܬܫܝܕܩ« ܢܝܕܚ ܐܝ̈ ܡܫ ܐܬܟܪܒܡܕ ܗ̇ ܢܪܟܘܕܒ ܢܝܕܚ ܐܝ̈ ܡܫ ܐܬܟܪܒܡܕ ܗ̇ ܢܪܟܘܕܒ ܢܘܗܝ̈ ܢܨܠܘܐܒܕ ܣܘܓܬܢ ܘܬ ܐܚܝ̈ ܠܫܒ ܐܫܝܕ̈ ܩܕ ܢܘܗܝ̈ ܢܨܠܘܐܒܕ ܣܘܓܬܢ ܘܬ ܐܚܝ̈ ܠܫܒ ܐܫܝܕ̈ ܩܕ ܢܪܡܠ ܐܚܝ̈ ܠܫ ܗܠ ܢܝܪܡܐ ܢܪܡܠ ܐܚܝ̈ ܠܫ ܗܠ ܢܝܪܡܐ ܐܝܡܫܒ ܬܝܐ ܐܪܡܕ ܐܢܝܕ̈ ܠ ܐܕ̈ ܗܣ ܢܝܪܡܐ ܐܝܡܫܒ ܬܝܐ ܐܪܡܕ ܐܢܝܕ̈ ܠ ܐܕ̈ ܗܣ ܢܝܪܡܐ ܐܝܣܚ ܐܡܕ ܢܘܗܝܕ̈ ܝܐܒ ܐܕ̈ ܗܣ ܢܝܢܝܥܛ ܐܝܣܚ ܐܡܕ ܢܘܗܝܕ̈ ܝܐܒ ܐܕ̈ ܗܣ ܢܝܢܝܥܛ ܝܪܡ ... ܟܢܘܓܐ ܝܠܡܫܕ ܘܗ ܟܝܪܒ ܐܡܘܢܩ ܕܚܕ ܝܪܡ ... ܟܢܘܓܐ ܝܠܡܫܕ ܘܗ ܟܝܪܒ ܐܡܘܢܩ ܕܚܕ ܐܡܘܨܪܒ ܐܡܘܨܪܒ ܐܡܘܐܬ ܝܪܡ ܐܚܝܠܫ ܐܚܠܦ ܐܡܘܐܬ ܝܪܡ ܐܚܝܠܫ ܐܚܠܦ ܗܥܪܬ ܝܠ ܚܬܦ ܢܕܥܠܟܒܘ ܢܒܙܠܟܒ ܐܬܘܒܝܬܕ ܗܥܪܬ ܝܠ ܚܬܦ ܢܕܥܠܟܒܘ ܢܒܙܠܟܒ ܐܬܘܒܝܬܕ ܟܢܢܚܕ ܟܢܢܚܕ ܢܟܣܡܬܡ ܠܐܕ ܐܪܝܬܥ ܢܟܣܡܬܡ ܠܐܕ ܐܪܝܬܥ ܢܢܝܟܒ ܢܠ ܒܐܟܕ ܐܡ ܢܢܝܟܒ ܢܠ ܒܐܟܕ ܐܡ ܢܢܒܙ ܝܗܘܬܝܐ ܢܬܘܟܐ ܢܢܒܙ ܝܗܘܬܝܐ ܢܬܘܟܐ ܢܡܚܘܢܠ ܒܪܘܐܕ ܘܗ ܟܝܪܒ ܐܕ̈ ܝܢܥܕ ܢܡܚܘܢܠ ܒܪܘܐܕ ܘܗ ܟܝܪܒ ܐܕ̈ ܝܢܥܕ ܬܚܢܕ ܐ ܝ̈ ܚܕ ܐܪܛܡ ܟܝܪܒ ܬܚܢܕ ܐܝ̈ ܚܕ ܐܪܛܡ ܟܝܪܒ ܟܪܓܦ ܘܠܩܫܕ ܐܕ̈ ܝܢܥ ܟܪܓܦ ܘܠܩܫܕ ܐܕ̈ ܝܢܥ
150
Quqalyon Priests Quqalyon Priests ܐܢܗ̈ ܟܕ ܐܝܢܝܡܬ ܢܘܝܠܩܘܩ ܐܢܗ̈ ܟܕ ܐܝܢܝܡܬ ܢܘܝܠܩܘܩ ܗ ... ܐܬܘܩܝܕܙ ܢܘܫܒܠܢ ܟܝܢܗ̈ ܟ ܗ ... ܐܬܘܩܝܕܙ ܢܘܫܒܠܢ ܟܝܢܗ̈ ܟ ܗ ... ܐܪܪܫܒ ܕܝܘܕܠ ܐܝܪܡ ܐܡܝ ܗ ... ܐܪܪܫܒ ܕܝܘܕܠ ܐܝܪܡ ܐܡܝ ܗ ... ܟܝ̈ ܢܒ ܢܘܪܛܢ ܢܐ ܗ ... ܟܝ̈ ܢܒ ܢܘܪܛܢ ܢܐ ܗ ... ܢܘܒܬܢ ܢܘܗܝ̈ ܢܒ ܢܡ ܦܐ ܗ ... ܢܘܒܬܢ ܢܘܗܝ̈ ܢܒ ܢܡ ܦܐ Eqbo Eqbo ܐܒܩܥܘ ܐܚܒܘܫ ܐܒܩܥܘ ܐܚܒܘܫ ܐܬܘܫܝܕܩܘ ܐܬܘܝܟܕܒ ܐܫܕܘܩ ܬܝܒܒ ܝܟܪ̈ܕܕ ܠܐܓܪ̈ ܐܬܘܫܝܕܩܘ ܐܬܘܝܟܕܒ ܐܫܕܘܩ ܬܝܒܒ ܝܟܪ̈ܕܕ ܠܐܓܪ̈ Sedro Priests Sedro Priests ܐܢܗ̈ ܟܕ ܐܪܕܣ ܐܢܗ̈ ܟܕ ܐܪܕܣ ܢܘܝܡܘܪܦ ܘܗܠ ܐܪ̈ܟܟܕ ܐܢܓ̈ ܠܦܡܘ ܐܪ̈ܡܘܟܕ ܐܒܪ ܘܗܠ ܛܠܫܡܘ ܗܠܝܕ ܣܘܢܘܪܬܠ ܐܬܠܩܝܩ ܢܡ ܩܣܡܕ ܐܐܝ ܗܠܕ ܗܙܓ ܬܝܒ ܠܥ ܗܠ ܐܪܕܣ ܢܢܝܠܐܫܘ ܐܚܝܫܡ ܥܘܫܝ ܐܗܐܠ ܐܝܪܡ ܟܢܡ ܢܢܝܥܒ ܟܝܕ̈ ܒܥ ܢܢܚ ܟܠ ܢܢܝܦܫܟܬܡܘ ܟܬܘܡܝܣܒ ܢܡ ܐܢܫܡܫ̈ ܡܘ ܐܝ̈ ܗܙ ܐܢܗ̈ ܟ ܢܝ̈ ܚܐ ܦܠܚ ܐܝ̈ ܟܕ ܠܐܘ ܐܡܬܟ̈ ܡ ܐܬܘܫܝܕܩܘ ܐܬܘܝܟܕܒ ܟܝܡܕܩ ܘܫܡܫܕ ܢܘܢܗ .ܐܝ̈ ܟܕ ܠܐ ܐܬܝ̈ ܬܚ ܢܘܗܝܪ̈ܒܘܕܒ ܟܘܝܥܪܘ ܘܪܦܨܘ ܘܫܡܪܘ ܬܝܐܬܝܬܚ ܢܚܒܬܘ ܢܘܗܡܥ ܐܢܝܕܠ ܠܘܥܬ ܠܝܟܗ ܝܟܪ̈ܕܕ ܠܐܓܪ̈ܠ ܠܬܬ ܝܪܡ ܠܐܘ ܘܪܥܣܕ ܐܬܘ̈ ܠܟܣܠ ܠܥ ܢܘܫܘܕܢܕ ܐܫܕ̈ ܩ ܟܝܚ̈ ܒܕܡܕ ܐܬܦܟ̈ ܣܐ ܠܥ ܐܡܘ̈ ܦܠ ܩܬܫܬ ܝܪܡ ܠܐ ܐܬܝܒܗܠܫܕ ܐܪ̈ܡܘܓ ܢܘܘܗܢܕ ܐܬܝܢܚܘܪ̈ ܐܬܪ̈ܝܡܙ ܟܠ ܘܪܡܙܕ ܐܢܫ̈ ܠܘ ܝܕ̈ ܨܐܕ ܐܢܝ̈ ܥܠ ܟܫܚܬ ܝܪܡ ܠܐ ܐܪ̈ܝܟܣܘ ܐܡܝ̈ ܡܛ ܠܐ ܐܬܡܪܠܘ ܐܣܣܠ ܐܢܩ ܢܝ̈ ܘܗܢܕ ܐܫܝܕ̈ ܩ ܟܝ̈ ܒܬܟܒ ܐܫܝܕ̈ ܩ ܟܝܙܪ̈ܠܐ ܝ̈ ܚܝܙܕ ܐܬܝ̈ ܟܕ ܐܝܕ̈ ܝܠܐ ܠܫܪܬ ܝܪܡ ܠܝܟܗ ܠܐܐ ܐܬܝܒܗܠܫܕ ܐܪ̈ܡܘܓ ܢܡ ܢܣ̈ ܦܩܬܢܕ ܢܝܦܠܚܕ ܐܬܠܝܚܡ ܢܠܝܕ ܐܬܦܫܟܬܠ ܐܝܪܡ ܥܡܫ ܢܝܠܝܐ ܐܬܘ̈ ܠܟܣܘ ܐܗ̈ ܛܚ ܢܘܗܠܟ ܩܘܒܫܘ ܐܣܚܘ ܟܝܬܝܐ ܐܒܛܕ ܠܛܡ ܝܪ̈ܥܬܣܐ ܢܘܗܢܡܘ ܢܢܡ ܟܘܒܠܐܘ ܢܢܝܩܣܡ ܐܚܒܘܫ ܟܠܘ ܐܫܢܐ ܡܚܪܘ ... ܐܫܗ ܐܫܝܕܩ ܟܚܘܪܠܘ Qolo Qolo ܠܐܩ ܟܢܢܚܕ ܗܥܪܬ ܝܠ ܚܬܦ ܩܒ ܠܐܩ ܡܕܠܐ ܐܗܐܠ ܗܠܒܓ ܡܕܠܐ ܐܗܐܠ ܗܠܒܓ ܡܕܠܐ ܗܠ ܘܟܒ ܐܝ̈ ܠܥ ܡܕܠܐ ܗܠ ܘܟܒ ܐܝ̈ ܠܥ ܡܕܐ ܡܕܠܐ ܢܪܡ ܝܗܝܪܩ ܐܚܒܘܫ ܡܕܐ ܡܕܠܐ ܢܪܡ ܝܗܝܪܩ ܐܚܒܘܫ
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ܐܪܡ ܟܢܡ ܘܥܒܒ ܐܗܠܠܐ ܡܕܐ ܪܡܐ ܢܡ ܐܪܡ ܟܢܡ ܘܥܒܒ ܐܗܠܠܐ ܡܕܐ ܪܡܐ ܢܡ
Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܐܢ̈ ܐܟ ܬܢܝܒ ܚܝܢܐ ܟܝܢܗ̈ ܟܠ ܐܢ̈ ܐܟ ܬܢܝܒ ܚܝܢܐ ܟܝܢܗ̈ ܟܠ ܐܬܝ̈ ܡ ܡܚܢܡ ܐܬܚܘܒܫܬ ܟܠ ܐܬܝ̈ ܡ ܡܚܢܡ ܐܬܚܘܒܫܬ ܟܠ ܐܢܕܒܐ ܢܡ ܟ̈ ܝܫܡܫܠ ܝܪ ܩ ܐܚܝܫܡ ܐܢܬܚ ܐܢܕܒܐ ܢܡ ܟ̈ ܝܫܡܫܠ ܝܪܩ ܐܚܝܫܡ ܐܢܬܚ ܐܬܝܘܫܬ ܬܘܗ ܢܘܗܡܐ ܐܥܪܐ ܐܬܝܘܫܬ ܬܘܗ ܢܘܗܡܐ ܐܥܪܐ ܐܬܓܝܓܪ̈ܠ ܢܘܗܢܡ ܘܝܪܟܢܕ ܐܬܓܝܓܪ̈ܠ ܢܘܗܢܡ ܘܝܪܟܢܕ ܠܐܥ̈ ܦ ܗܠ ܢܘܬܝܘܗܕ ܐܒܠܐ ܐܚܒܘܫ ܠܐܥ̈ ܦ ܗܠ ܢܘܬܝܘܗܕ ܐܒܠܐ ܐܚܒܘܫ ܝܗܠ ܥܡܫܢ ܝܪܡ ܠܐ ܝܗܠ ܥܡܫܢ ܝܪܡ ܠܐ ܐܬܪܒܬ ܝܪܡ ܟܒ ܢܢܝܕܘܐܕ ܝܪܡ ܟܒ ܢܢܝܕܘܐܕ
Saturday 3rd hour Saturday 3rd hour ܐܢܗ̈ ܟ ܠܥܕ ܐܬܒܫ ܡܘܝܕ ܢܝ̈ ܥܫܬܠܬܕ ܐܬܘܠܨ ܐܬܒܫ ܢܝ̈ ܥܫܬܠܬܕ Sedro Priests ܐܢܗ̈ ܟܕ ܐܪܕܣ Qolo Qolo ܢܢܝܪܩ ܐܝܪܡ ܟܠ ܠܐܩܒ ܢܢܝܪܩ ܐܝܪܡ ܟܠ ܩܒ ܠܐܩܒ ܐܢܗ̈ ܟ ܗ ܟܝܢܗ̈ ܟܠ ܐܣܚ ܐܝܪܡ ܬܢܐ ܐܡܓܬܦ ܐܢܗ̈ ܟ ܗ ܟܝܢܗ̈ ܟܠ ܐܣܚ ܐܝܪܡ ܬܢܐ ܐܡܓܬܦ ܢܪܡ ܟܘܫܡܫܕ ܐܢܫܡܫ̈ ܡܘ ܢܪܡ ܟܘܫܡܫܕ ܐܢܫܡܫ̈ ܡܘ ܐܬܘܟܠܡ ܗ ܢܝ̈ ܡܠܥ ܠܟ ܬܘܟܠܡ ܟܬܘܟܠܡ ܐܬܘܟܠܡ ܗ ܢܝ̈ ܡܠܥ ܠܟ ܬܘܟܠܡ ܟܬܘܟܠܡ ܢܝܗܢܡ ܢܥ̈ ܒܢܕ ܐܬܢܝ̈ ܥ ܢܝܢܐ ܢܝܬܪܬ ܐܬܘܢܗܟܘ ܢܝܗܢܡ ܢܥ̈ ܒܢܕ ܐܬܢܝ̈ ܥ ܢܝܢܐ ܢܝܬܪܬ ܐܬܘܢܗܟܘ ܢܪܡܕ ܗܠܩ ܐܘܗ ܓܝܓܪ ܐܚܒܘܫ ܢܪܡܕ ܗܠܩ ܐܘܗ ܓܝܓܪ ܐܚܒܘܫ ܐܗܐܠ ܪܒ ܟܢܡ ܬܠܒܩܕ ܐܪܟܟ ܢܡ ܐܗܐܠ ܒܪ ܟܢܡ ܬܠܒܩܕ ܐܪܟܟ ܢܡ Supplication Mor Ya’qub Supplication Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܒܘܩܥܝ ܝܪܡܕ ܐܬܘܥܒ ܚܝܢܐ ܟܝܢܗ̈ ܟ ܚܝܢܐ ܟܝܢܗ̈ ܟ ܐܬܚܘܒܫܬ ܟܠ ܐܬܚܘܒܫܬ ܟܠ ܗܫܕ ܐܢܗ̈ ܟܕ ܐܬܒܨ ܗܫܕ ܐܢܗ̈ ܟܕ ܐܬܒܨ ܢܘܗܬܢܝ̈ ܩ ܢܡ ܐܬܕܥ ܬܝܕܨ ܢܘܗܬܢܝ̈ ܩ ܢܡ ܐܬܕܥ ܬܝܕܨ ܐܗܐܠ ܪܒ ܘܕܢܥܕ ܐܢܗ̈ ܟ ܟܡܥ ܢܘܕܚܢ ܐܗܐܠ ܪܒ ܘܕܢܥܕ ܐܢܗ̈ ܟ ܟܡܥ ܢܘܕܚܢ ܐܬܝܠܚ ܐܬܢܝܩܒ ܐܝܦܫ ܐܚܒܘܫ ܐܬܝܠܚ ܐܬܢܝܩܒ ܐܝܦܫ ܐܚܒܘܫ ܐܪ̈ܡܘܟܕ ܐܪܡ ܟܝܬܝܐܕ ܐܚܝܫܡ ܐܬܪܒܬ ܐܪ̈ܡܘܟܕ ܐܪܡ ܟܝܬܝܐܕ ܐܚܝܫܡ ܘܫܡܫܕ ܟܝܢܗ̈ ܟܠ ܐܣܚ ܘܫܡܫܕ ܟܝܢܗ̈ ܟܠ ܐܣܚ
Saturday 6th hour Saturday 6th hour ܐܬܝܢܘܓ ܐܬܒܫܕ ܐܡܘܝܕ ܗܓܠܦܕ ܐܬܘܠܨ ܐܬܒܫܕ ܐܡܘܝܕ ܗܓܠܦܕ Sedro Common ܐܝܢܘܓ ܐܪܕܣ
152
Qolo Qolo ܐܕ̈ ܗܣ ܢܝܐ ܩܒ ܠܐܩ ܐܝܢܩ ܠܐܕ ܐܝܢܩ ܠܐܕ ܐܬܪ̈ܝܕܒܘ ܐܬܕ̈ ܥܒ ܐܬܪ̈ܝܕܒܘ ܐܬܕ̈ ܥܒ ܠܛܡ ܐܕ̈ ܗܣ ܢܝܐ ܐܚܒܘܫ ܠܛܡ ܐܕ̈ ܗܣ ܢܝܐ ܐܚܒܘܫ ܐܡܝܟܚ ܐܝܘܪܒ ܘܗ ܢܡ ܐܡܝܟܚ ܐܝܘܪܒ ܘܗ ܢܡ Supplication Mor Balay Supplication Mor Balay ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܐܟܪܫܘ ܟܬܕܠܝ ܬܘܠܨܒ ܐܟܪܫܘ ܟܬܕܠܝ ܬܘܠܨܒ
Saturday 9th hour Saturday 9th hour ܐܕ̈ ܝܢܥܕ ܐܒܫܒ ܕܚ ܗܓܢܕ ܐܬܒܫܕ ܢܝ̈ ܥܫܥܫܬܕ ܐܬܘܠܨ ܐܬܒܫܕ ܢܝ̈ ܥܫܥܫܬܕ Sedro Departed ܆ܐܕ̈ ܝܢܥܕ ܐܪܕܣ Qolo Qolo ܗܥܪܬ ܝܠ ܚܬܦ ܩܒ ܠܐܩ ܢܡܚܘܢܠ ܗܒܪܘܐܕ ܘܗ ܟܝܪܒ ܢܡܚܘܢܠ ܗܒܪܘܐܕ ܘܗ ܟܝܪܒ ܐܝ̈ ܚܕ ܐܪܛܡ ܟܝܪܒ ܐܝ̈ ܚܕ ܐܪܛܡ ܟܝܪܒ ܐܪܟܘܒ ܐܪܒܠ ܗܠ ܐܚܒܘܫ ܐܚܒܘܫ ܐܪܟܘܒ ܐܪܒܠ ܗܠ ܐܚܒܘܫ ܐܚܒܘܫ ܟܪܓܦ ܘܠܩܫܕ ܐܕ̈ ܝܢܥ ܢܡ ܟܪܓܦ ܘܠܩܫܕ ܐܕ̈ ܝܢܥ ܢܡ Supplication Mor Balay Supplication Mor Balay ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܝܠܒ ܝܪܡܕ ܐܬܘܥܒ ܠܐܡ ܬܕܚ ܠܐܡ ܬܕܚ ܟܝܕ̈ ܒܥܠ ܟܝܕ̈ ܒܥܠ ܢܘܗܠ ܐܣܚܘ ܚܝܢܐ ܢܘܗܠ ܐܣܚܘ ܚܝܢܐ ܐܪ̈ܝܒܩܠ ܚܝܢܐ ܐܪ̈ܝܒܩܠ ܚܝܢܐ ܐܡܣܘ̈ ܒܕ ܠܐܛ ܐܡܣܘ̈ ܒܕ ܠܐܛ ܐܚܝܫܡܠ ܐܚܒܘܫ ܐܬܫ̈ ܦܢܘ ܐܪ̈ܓܦ ܐܬܐܕ ܐܝܪܒ This prayer is not found in 1890 Saturday Compline ܐܒܫܒ ܕܚܕ ܐܪܬܘܣ Sedro Repentance ܐܬܘܒܝܬܕ ܐܪܕܣ Qolo ܐܝܩܘܩܕ ܩܒ ܠܐܩ ܢܠ ܝܢܥ ܐܝܡܫܒܕ ܢܘܒܐ ܢܪܡ ܪܡܐ ܢܝܠܨܡܘ ܢܝܪܝܥ ܢܘܬܝܘܗ ܗܪܒܠ ܐܕܪܕ ܐܒܐ ܟܝܐ ܐܚܒܘܫ ܐܫ̈ ܝܒܘ ܐܒ̈ ܛܠ ܐܒܝ̈ ܬܠܘ ܐܝ̈ ܛܚܠ ܢܡ
153
Supplication Mor Ya’qub ܐܬܝܢܘܓ ܐܬܘܥܒ ܟܠ ܢܢܝܪܩ ܢܪܡ ܐܝܪܡ ܐܝܣܪܘܟ ܢܩܬܕ ܐܢܕܥ ܘܗܒ ܢܝ̈ ܠܓܬܡ ܗܒܕ ܐܢܕܥ ܘܗܒ ܢܝܚܝܙܡ ܐܪ̈ܝܥܕ ܐܢܕܥ ܘܗܒ ܐܪܘܢܕ ܐܫ̈ ܢܟ ܟܚܒܘܫ ܢܘܥܩܢ ܐܗܐܠ ܢܝܢܥ ܢܘܗܒܠ ܐܢܦܐܘ
Maorbe Maorbe ܐܒܪ̈ܘܡ ܐܬܝܢ̈ ܘܓ ܐܒܪ̈ܘܡ Supplications Supplications ܐܬܦ̈ ܫܟܬ ܐܬܦ̈ ܫܟܬ Husoye o Sedre ܐܪ̈ܕܣ ܐܝ̈ ܣܘܚܕ Phrases of Mor Ya’qub Phrases of Mor Ya’qub ܒܘܩܥܝ ܝܪܡܕ ܐܬܪ̈ܒܬ ܐܬܝ̈ ܒܘܩܥܝ ܐܬܪ̈ܒܬ Phrases of Mor Ephrem ܐܬܝܡܝܪ̈ܦܐ ܐܬܪ̈ܒܬ Phrases of Mor Balay ܐܬܝܝ̈ ܠܒ ܐܬܪ̈ܒܬ Phrases before the Gospel Phrases before the Gospel ܢܘܝܠܓܢܘܐ ܡܕܩܕ ܐܡܓܬܦ ܢܘܝܠܓܢܘܐ ܡܕܩܕ ܐܡܓܬܦ Hymns after thë Gospel Church tones ܢܘܝܠܓܢܘܐ ܪܬܒ ܠܐܩ ܐܬܢܝ̈ ܩ ܬܘܢܥܕܘܡ Hymns for the ̈Nativity Tones according to West ܢܪܡܕ ܗܕܠܝܕ ܠܐܩ (Syrian) tradition Garshuni ܐܝܒܪܥܡ ܐܣܟܛ ܟܝܐ ܐܬܢܝ̈ ܩ ܫܪܘܦ ܝܢܘܫܪܓ Sedro Departed Sedro Departed 324 ܐܕ̈ ܝܢܥܕ ܐܪܕܣ 325 ܐܕ̈ ܝܢܥܕ ܐܪܕܣ
ܢܘܝܡܘܪܦ ܢܘܝܡܘܪܦ ܐܬܝ̈ ܡܕ ܐܢܡܚܢܡܘ ܐܝ̈ ܚܕ ܐܪܒܣ ܘܗܠ ܐܬܚܘܒܫܬ ܢܘܗܠܟܠ ܝܚܐ ܗܬܘܡܒܘ ܪܣܒܒ ܬܝܡܕ ܐܝܚ ܘܗܠ ܘܗ̇ ܠ ܐܩܝܕ̈ ܙܘ ܐܢܐܟ̈ ܕ ܐܬܫ̈ ܦܢ ܢܝܢܐ ܝܗܘܕ̈ ܝܐܒܕ ܘܗ̇ ܠ ܠܘܝܫܠ ܬܚܡܘ ܐܚܡܘ ܬܝܡܡܕ ܘܗ ܆ܐܒܝ̈ ܟܫ
324 This Sedro is found in the prayer of the 9th hour of Sunday of the Shhimo of 1890 325 This Sedro is found as an appendix to the Shhimo of 1934 154
ܢܡ ܢܘܗܠ ܩܣܡܘ ܗܬܠܝܒܓܕ ܐܪ̈ܓܦܠ ܬܕܚܡܕ ܐܬܚܘܪ̈ܘ ܐܬܫ̈ ܦܢ ܢܝܢܐ ܝܗܘܕ̈ ܝܐܒܕ ܘܗܠ ܆ܩܣܡܘ ...ܐܐܝ ܗܠܕ ܠܘܝܫܕ ܗ̇ ܝ̈ ܢܘܘܐܬ ܐܐܝ ܗܠܕ ܪܣܒܠܟܕ
ܐܪܕܣ ܐܪܕܣ ܐܬܐܘ ܬܢܐ ܚܢܕܕ ܝܪܡ ܐܬܥܫܒ ܢܠܝܕ ܐܗܐܠ ܐܚܝܫܡ ܠܥ ܬܢܐ ܚܢܕܕ ܝܪܡ ܐܬܥܫܒ ܢܠܝܕ ܐܗܐܠ ܐܚܝܫܡ ܠܝܐܪܒܓ ܢܝܠܩܫ ܐܝ̈ ܡܫ ܝ̈ ܢܢܥ ܠܥ ܬܢܐ ܠܝܐܟܝܡܘ ܠܝܐܪܒܓ ܢܝܠܩܫܘ ܐܝ̈ ܡܫ ܝ̈ ܢܢܥ ܐܥܘ̈ ܫ ܢܝܥܩܦ ܟܝܡܕܩ ܐܬܢܪ̈ܩ ܠܝܐܟܝܡܘ ܐܪ̈ܒܩ ܢܝܪܛ ܨܡܘ ܐܥܘ̈ ܫ ܢܝܥܩܦܘ ܟܝܡܩܕ ܐܬܢܪ̈ܩ ܐܫܡܫ ܟܫܚ ܐܬܝ̈ ܡ ܢܝܡܝܩܘ ܐܪ̈ܒܩ ܢܝܪܛ ܨܡܘ ܢܝܛܡܥܘ ܐܪܗܣ ܐܫܛܘ ܐܫܡܫ ܟܫܚܘ ܐܬܝ̈ ܡ ܢܝܡܝܩܘ ܗܠܘܢ ܕܕܓܬܡ ܆ܐܒ̈ ܟܘܟ ܢܝܫܛܘ ܐܪܗܣ ܛܡܥܘ ܐܩܣܦܬܡܘ ܐܡܠܥܕ ܗܠܘܢ ܕܕܓܬܡܘ ܐܒܟܘ̈ ܟ ܐܥܪܐ ܐܕܝܢܘ ܐܬܝܪ̈ܒܕ ܐܬܝܬܫܡ ܐܩܣܦܬܡܘ ܐܡܠܥܕ ܟܝܐ ܐܝܡܫ ܐܟܪܟܬܡܘ ܐܬܝܪ̈ܒܕ ܐܬܝܬܫܡ ܐܝܘܗܘ ܐܬܠܓܡ ܟܝܐ ܐܝܡܫ ܐܟܪܟܬܡ ܗ̇ ܟܣ ܢܡ ܐܢܡܚܪܡ ܢܝܐ ܗܘܒܘ ܗܘܬ ܐܥܪܐ ܐܝܘܗܘ .ܐܬܠܓܡ ܐܢܕܥ ܘܗ̇ ܒ ܐܢܡܚܪܡ ܐܝܪܡ ܢܝܐ ܗܘܒܘ ܗܘܬ ܐܥܪܐ ܐܬܥܫ ܝܗܒܘ ܠܐܝܚܕ ܐܢܕܥ ܘܗܒ ܐܚܝܫܡ ܥܘܫܝ ܢܪܡ ܐܕ̈ ܒܥ ܠܥ ܣܘܚ ܐܬܩܝ̈ ܣܦܕ ܐܬܥܫ ܝܗ̇ ܒܘ ܠܐܝܚܕ ܠܘܥܬ ܠܐܘ ܟܠܝܕ ܐܕ̈ ܒܥ ܠܥ ܣܘܚ ܐܬܩܝ̈ ܣܦܕ ܐܒܛܕ ܠܛܡ ܢܘܗܡܥ ܐܢܝܕܠ ܠܘܥܬ ܠܐܘ ܟܠܝܕ ܐܫܢܡܚܪܘ ܟܝܬܝܐ ܐܒܛܕ ܠܛܡ ܢܘܗܡܥ ܐܢܝܕܠ ܐܬܝܕܘܬܘ ܐܚܒܘܫ ܟܠ ܐܡܚܪ̈ ܝܓܣܘ ܟܝܬܝܐ ܟܘܒܠܐܘ ܢܢܝܩܣܡ ܐܬܝܕܘܬܘ ܐܚܒܘܫ ܟܠܘ ...ܐܫܗ ܐܫܝܕܩ ܟܚܘܪܠܘ ܟܘܒܠܐܘ ܢܢܝܩܣܡ ܀ܟܚܘܪܠܘ Sedro Mother of God Sedro Mother of God 326 ܐܗܐܠ ܬܕܠܝܕ ܐܪܕܣ 327 ܐܗܐܠ ܬܕܠܝܕ ܐܪܕܣ
ܢܘܝܡܘܪܦ ܢܘܝܡܘܪܦ ܽ ܳ ܶ ܗܬܕܠܝ ܢܪܟܘܕ ܒܪܘܐܕ ܐܚܒܫܡܘ ܐܚܝܒܫ ܘܗܠ ܐܪܳ ܗܘܢܽ ܢܡܶ ܕ ܐܝܳ ܡܳ ܘܬܡ ܐܪܳ ܗܘܢܽ ܘܗܰ ܠ :ܐܬܳ̊ ܚܘܒܽ ܫܬ ܽ ̥ܽ ܳ ܰ ܪܬܐ ܠܟܒ ܝܗܘܫܝܕ̈ ܩ ܢܪܟܘܕ ܚܨܢܘ ܐܥܪܐܒܘ ܐܝܡܫܒ ܐܣܳ ܪܟ̥ܰܽ ܘ ܐܝܳ ܠܳ ܘܬ̥ܽ ܒ ܐܒܳ ܘܥܽ ܢܡܶ ܘ ܆ܚܡܰ ܨ ܐܝܳ ܗܳ ܐܠ ̱ ܶ ܳ ܶ ܢܘܗܝܡܪ̈ܓ ܠܥ ܣܣܪ ܐܢܢܚܕܘ ܐܡܚܪ̈ܕ ܠܐܛܘ ܢܝ̈ ܢܦܘ ܢܪܳ ܟ̥ܽ ܘܕܽ ܠܕܰ ܘܗܰ ܠ ܆ܚܘܰ ܫ ܐܝ̈ ܚܰ ܕ ܐܪܳ ܒܣܰ ܐܬܳ̊ ܝܗܳ ܡܐ ܶ ܶ ܶ ܰ ܶ ܶ ܐܐܝ ܗܠܕ ܝܗܘܡܚܪ̈ܒܘ ܗܬܘܒܝܛܒ ܐܢܡܝ̈ ܗܡ ܐܕ̈ ܝܢܥܕ ܐܐܝܳ ܗܠܕ ܆ܚܝܰ ܙܰ ܘ ܒܪܘܐ ܐܥܳ ܪܐܒܰ ܘ ܐܝܳ ܡܰ ܫܒܰ ܗܬ̥ܽܕܠܝܳ ܶ ܐܢܶ ܕܳ̈ ܥܶ ܘ ܐܕ̈ ܐܥܺ ܢܘܗܽ ܠܟ̥ܽܽ ܒܘܰ ܐܢܳ ܕܳ ܥܶ ܐܢܳ ܗܳ ܒ ܐܪܳ ܩܳ ܝܐܘܺ ܐܚܳ ܒܘܫܽ ܳ ܳ ̈ ܽ ܶ̈ ܀ܢܝܡܺ ܠܥ ܠ ܢܝ̣̈̈ ܝ̣ܰ̈ ܚܰ ܕ ܐܬ̥ܽ ܡܳ ܘܝܰ ܢܘܗܽ ܠܟ̥ܽ ܘ ܐܢܶ ܒ̈ ܙܰܘ ܐܥܫܳ ܘ ܐܪܕܣ ܐܪܳܕܣܶ ̃ ܳ ܳ ܽ ܽ ܺ ܶ ܶ ܶ ܰ ܝܗ̇ ܠ ܢܢܝܕܒܥ ܐܪܩܝܡܘ ܐܡܝܚܪ ܐܢܕܗܘܥ ܢܝܕ ܕܟ ܘܐ ܝ̱ ܟܳ̊ ܝ̈ ܣܰ ܠܘܩ ܢܘܠ ܠܡܰ ܢܕܰ ܢܝܩܦܣܳ ܐܢ̈ ܫܳ ܠ ܢܝܠܝܐ ܶ ܺ ܳ ܳ ܽ ܐܬܒܪ̈ܫ ܢܝܗܠܟ ܢܡ ܬܚܝ̈ ܒܫܘ ܐܒ̈ ܘܛܠ ܬ݀ ܝܘܫ ܗܡܶ ܐ ܢܝܪ̈ܦܘܫܽ ܠܟܽ ܳ̊ ܬ݀ ̥ܽ ܝܰ ܠܡܰ ܘ ܐܬ̥ܽ ܝܟ̥ܺܽ ܕ ܐܬܳ̊ ܠܘܬ̥ܽ ܒ ܶ ܽ ܳ ܢܒܙܠܟܒ ܬ݀ ܠܘܬܒܘ ܐܬܚܒܫܡܘ ܐܬܫܝܕܩ ܐܥܪܐܕ ܗܬ̥ܽܘܢܽ ܝܳ ܠܓܰܳ̊ ܬ̥ܽ ܡܶ ܕ ܝܰ ܒܕܰ ܘܗܰ ܆ܢܩܰ ܘܪܦ ܐܚܳ ܝܫܺ ܡܕܰ ܳ ܺ ܳ ܶ ܰ ܳ ܽ ܳ ܕܗܥܬܢ ܢܝܕ ܗ̇ ܡܥ ܆ܡܝܪܡ ܐܗܐܠ ݀ܬܕܠܝ ܐܬܝܢܒܘܛ ܆ܐܬ̥ܽ ܝܛܚܕܰ ܐܬ̥ܽܘܟ̥ܽܽ ܘܫܽ ܚܶ ܠ ܢܢܰ ܡܶ ܩܠܛ ܐܬܳ̊ ܝܩܳ ܘܪܦ ܺ ܶ ܳ ܳ ܽ ܐܢ̈ ܐܟܠ ܐܢܝ̈ ܕܘܡܠܘ ܐܕ̈ ܗܣܠܘ ܐܚܝ̈ ܠܫܠܘ ܐܝ̈ ܒܢܠ ܢܢܰ ܝܥܕܝܳ ܝ̱ ܟ̥ܽ ܠ ܢܘܓܽ ܕܒܰ .ܐܬ̥ܽܘܢܽ ܠܒܚܰ ܬ̥ܽ ܡܶ ܕ ܝ̣̈ ܝ̣ܰ̈ ܥܘܛ ܠܘܰ ܳ ܳ ̥ܽ ܽ ܶ ܳ ܐܚܒܘܫ ܝܨܝܪܬ ܐܢ̈ ܦܠܡܘ ܆ܐܫܝܕ̈ ܩ ܐܬܗ̈ ܒܠܐܘ ܐܢܗ̈ ܟܠܘ ܐܬܳ̊ ܟ̥ܽ ܪܰ ܒܰ ܡ ܠܐܩܚܰ ܘ ܐܢܳ ܩܳ ܪܘܦܕ ܐܥܳ ܒܢܶ ܘ ܐܝ̈ ܚܰ ܕ ܐܢܳ ܝܥܺ ܡ ܘ̃ ܐ ̈ ܺ ܳ ܳ ܝܪ̈ܥܣ ܢܘܗܠܟܘ ܐܡܝ̈ ܨܘ ܐ ܦܟܢ ܐܫܝܕ̈ ܩ ܠܐܘ̈ ܬܒ ܢܢܰ ܝܪܗܬܳ̊ ܕܟ̥ܰܽ ܐܕܶ ܗܳ ܠܥܰ ܘ ܆ܐܝܳ ܡܰ ܫܠܰ ܐܩܳ ܣܡܰ ܕ ܐܬ̥ܽ ܠܒܶ ܣܶ ܘ ̈ ܶ̈ ܰ ܳ ܳ ܳ ܳ ܽ ܺ ܳ ܢܘܗܬܦܫ̈ ܟܬܒܘ ܐܬܥܝ̈ ܡܫ ܢܘܗܬܘ ܠܨܒ ܐܬܪ̈ܝܦܫ ܐܟ̥ܽ ܠܐܡܰ ܕ ܐܪܡܳ ܕ ܐܬܳ̊ ܝܢܳ ܪܣܒܶ ܐܬ̥ܽ ܒܟܰ ܳ̊ܪܡܰ ܝ̱ ܟܳ̊ ܝܒܰ ܘܛ :ܢܢܰ ܝܪܡܐ ܳ ܽ ܳ ܽ ܳ ܐܬܝܢܡܚܪܡ ܐܢܝܥܒ ܐܝܪܡ ܢܒ ܪܘܚ ܐܬܠܒ̈ ܩܡ ܐܡܳ ܪܕ ܗܢܶ ܘܪܐܕܳ ܐܢܳ ܥܕܝܰ ܬ̥ܽ ܡܶ ܐܝܳ ܢܣܰ ܝ̱ ܟܳ̊ ܝܒܰ ܘܛ .ܐܪܫ ܝ̱ ܟ̥ܽ ܒܶ ̈ ̈ ܺ ܰ ܳ ܰ ̃ ܳ ܶ ܢܠ ܐܘܫܐܘ ܆ܢܝܗܛܚ ܐܣܚܘ ܢܝܒܘܚ ܩܘܒܫܘ ܝ̱ ܣܝܦܐ ܐܬ̥ܽܘܒܽ ܝܛ ܬ݀ ̥ܽ ܝܰ ܠܡܰ ܘܐ ܐܫܳ ܗܳ ܘ .ܝܙܺ ܚܬ̥ܽܐ ܝ̱ ܟܳ̊ ܢܶ ܡܶ
326 This Sedro is found in the Sunday Evening (Vesper) prayer of Shhimo 1890. This Sedro is called “Common” ܐܝܢܘܓ in 1934. 327 This Sedro is found in the appendix of 1934 155
ܳ ܰ ܽ ܳ ܰ ܰ ܣܟܛܬܢ ܟܝܫܝܕ̈ ܩܕ ܢܘܗܝܕ̈ ܘܓܒܕ ܢܝܕ̈ ܝܢܥܠܘ ܢܝ̈ ܗܰ ܛܚܠܕ .ܚܢܰ ܕ ܝ̱ ܟ̥ܽ ܢܶ ܡܶ ܕ ܐܝܳ ܡܳ ܘܬ̥ܽ ܡ ܐܪܒܠ ܢܡܰ ܥ ̈ ܶ ܰ ܳ ܶ ܰ ܛܠܚܬܢ ܢܘܗܬܥܝܣܒܘ ܪܬܬܣܢ ܢܘܗܝ̈ ܦܢܟܒܘ ܆ܗܢܶ ܢܳ ܚܒܰ ܐܛܥܢܶ ܢܬ̥ܽܘ̈ ܠܟ̥ܽ ܣܰ ܠܘܰ ܗܬ̥ܽ ܘܒܽ ܝܛܒ ܐܚܶ ܠܢܶ ̈ ܶ ̈ ܽ ܰ ܶ ܳ ܶ ܶ ܽ ܶ ܳ ̈ ܰ ܰ̈ ܺ ܰ ܰ ܰ ܶ ܰ ܐܚܒܘܫ ܟܠ ܩܣܢ ܢܘܗܡܥܘ ܆ܐܘܗܢ ܢܘܗܬܢܝܒܘ ܐܒܘܥ ܠܘ ܐܝܡ ܠܫܪ̈ܘܐ ܐܢܘܘܠܐ ܢܝܕܝܢܥ ܠܘܰ ܢܠ ܐܘܫܢܘܰ ...ܐܬܝܕܘܬܘ ܗܠܶ ܩܣܶ ܢܰ ܐܚܳ ܒܘܫܽ ܢܠܰ ܟܽ ܡܘܦܽ ܢܡܶ ܕ ܐܢܳ ܟܰ ܝܐ .ܐܝܶ ܡܳ ܗܳ ܪ̈ܳ ܒܐ ܰ ܽ ܰ ܳ ܳ ܳ ܺ ܰ ܶ ܽ ܰ ܽ ܰ ܢܒܙܠܟ̥ܽ ܒܘ ܐܫܗ ܐܫܝܕܩ ܗܚܘܪ ܠܘܰ ܝܗ̱ ܘܒܠܐܘ ܀ܢܝܡܐ .ܢܝܡܺ ܠܥܳ ܠ
Sedro Repentance Sedro Repentance 328 ܐܬܘܒܝܬܕ ܐܪܕܣ 329 ܐܬܘܒܝܬܕ ܐܪܕܣ
ܢܘܝܡܘܪܦ ܢܘܝܽ ܡܘܪܽ ܦ ܶ ܽ ܳ ܳ ܶ ܐܝ̈ ܠܥ ܐܬܘܠܝ̈ ܚ ܢܡܕ ܗܬܘܬܝܐܒ ܐܝܠܥܡܘ ܐܡܪ ܘܗܠ ܢܡܶ ܕ ܗܬ̥ܽܘܬ̥ܽ ܝܐܒܺ ܐܝܳ ܠܥܰ ܡܘܰ ܐܡܳ ܪ ܘܗܰ ܠ :ܐܬܳ̊ ܚܘܒܽ ܫܬ ܶ ܰ ܶ ܳ ܳ ܐܢܗܒ ܚܒܬܫܡܘ ܕܓܬܣܡ ܐܢܥܪ̈ܐ ܢܡܘ ܚܝܕܙܡ ܕܓܶ ܬܳ̊ ܣܡܶ ܐܝ̈ ܢܳ ܥܪ̈ܳ ܐ ܢܡܶ ܘ ܚܝܰ ܕܰ ܙܡܶ ܐܝ̈ ܠܳ ܥܶ ܐܬܘ̈ ܠܰ ܝܚܰ ̥ܽ ̥ܰܽ ... ܢܘܗܠܟܒܘ ܝ ܗܘܕ̈ ܒܥܕ ܐܬܘܒܝܬܕ ܐܢܕܥ ܀ܗܠܶ ܕ ܚܒܰ ܬܳ̊ ܫܡܶ ܘ
ܐܪܕܣ ܺ ܳ ܰ ܳ ܟܪܒܬܕ ܟܠ ܢܢܝܦܫܟܬܡܘ ܐܗܐܠ ܐܝܪܡ ܟܢܡ ܢܢܝܥܒ ܟ̥ܽ ܠܳ ܢܢܰ ܝܦܫܟܰ ܳ̊ܬ̥ܽ ܡܶ ܘ ܐܗܳ ܐܠ ܐܝܳ ܪܡܳ ܟ̥ܽ ܢܳ ܡܶ ܢܢܰ ܝܥܶ ܒܳ ܐܪܕܣܶ ܰ ܰ ܶ ܐܢܝܙܕ ܘܫܢܟܬܐ ܐܫܝܕܩ ܟܡܫܒܕ ܟܝܕ̈ ܘܓܣܘ ܟܝܕ̈ ܒܥܠ ܘܫܢܰ ܟܰ ܬ̥ܽܐܕܶ ܢܘܢܽ ܗܳ ܟܝܕ̈ ܘܓܽ ܣܳ ܘ ܟܝܕ̈ ܒܥܰ ܠ ܟ̥ܽ ܪܒܰ ܬܕܰ ̱ܳ ̥ܽ ܽ ܐܫܝܒܠ ܢܘܦܛܥܬܢ ܐܬܘܝܘܐܘ ܐܒܘܚܘ ܢܘܫܒܠܢ ܐܝܢܚܘܪ ܐܬ̥ܽܘܝܽ ܘܐܘܰ ܐܒܳ ܘܚܽ ܘ ܢܘܫܽ ܒܠܢܶ ܐܝܳ ܢܳ ܚܳ ܘܪ ܐܢܳ ܝܙܰܕ ܐܫܳ ܝܕܺ ܩܰ ܟ̥ܽ ܡܳ ܫܒܰ ܳ ܽ ܳ ܶ ܽ ܐܝܢܚܘܪ ܟܪܘܬܦ ܠܥܘ .ܢܘܟܙܢ ܗܠܝܚܠܘ ܐܪܘܬ̥ܽ ܦ ܠܥܰ ܘ ܢܘܟܽ ܙܢܶ ܗܠܝܚܰ ܠܘܰ ܐܫܳ ܝܒܺ ܠ ܢܘܦܛܥܰ ܬ̥ܽ ܢܶ ܽ ܢܘܗܝܪ̈ܨܘܒ ܩܘܒܫ ܢܘܗܝ̈ ܒܘܚ ܐܣܚ ܢܘܡܣܒܬܢ ܩܘܒܽ ܫ ܢܘܗܽ ܝ̈ ܒܰ ܘܚܰ ܐܣܳ ܚܰ .ܢܘܡܽ ܣܒܰ ܬ̥ܽ ܢܶ ܐܝܳ ܢܳ ܚܳ ܘܪ ܟ̥ܽ ܠܳ ܝܕܺ ̈ ܰ ܰ ܳ ܽ ܽ ܳ̈ ܰ ܰ ܰ ܽ ܰ ܽ ܐܚܒܘܫܘ ܟܝܡܚܪ̈ܕ ܐܐܓܘܣܒ ܢܘܗܬܘ ܠܟܣ ܪܒܥܐܘ ܟܳ̊ ܝܡܚܪ̈ܕ ܐܐܓ̥ܽ ܘܣܒ ܢܘܗܬ̥ܽܘ ܠܟ̥ܽ ܣ ܪܒܥܐܘ ܢܘܗܝܪ̈ܨܳ ܘܒ ܳ ܽ ܰ ܽ ܰ ܳ ܶ ܰ ܳ ܳ ܽ ܳ ܽ ... ܟܘܒܠܐܘ ܝܪܡ ܟܚ ܩܣܢ ܐܡܪܡܘܪܘ ܟ̥ܽ ܚܘܪ ܠܘ ܟ̥ܽ ܘܒܰܠܐܘ ܟ̥ܽ ܠ ܩܣܢ ܐܡܪܡܘܪܘ ܐܚܒܘܫܘ ܀ܢܝܡܺ ܐ .ܢܝܡܺ ܠܥܠܳ ܢܒܰ ܙܠܟ̥ܽܽ ܒܘܰ ܐܫܳ ܗܳ ܐܫܳ ܝܕܺ ܩܰ Sedro Cross Sedro Cross 330 ܐܒܝܠܨܕ ܐܪܕܣ 331 ܐܒܝܠܨܕ ܐܪܕܣ
ܢܘܝܡܘܪܦ ܢܘܝܡܘܪܦ ܳ ܶ ܗܕܣܚ ܒܗܝܘ ܗܬܕܥܠ ܐܪܘܫ ܗܒܝܠܨ ܕܒܥܕ ܘܗܠ ܐܢܳ ܣܚܶ ܗܒܶ ܝ ܠܺ ܨ ܕܒܰ ܥܕܰ ܐܩܳ ܘܪܽ ܦܳ ܘܗܰ ܠ :ܐܬܳ̊ ܚܘܒܽ ܫܬ ܶ ܶ ܳ̊ ܺ ܰ ܳ ܳ ܽ ܶ ܶ ܰ ܶ ܳ̊ ܺ ܐܚܒܘܫ ܐܐܝ ܗܠܕ ܗܬܪܝܟܡܠ ܐܪܗܒܘܫ ܗܠܕ ܆ܗܬܪܝܟܡܠ ܐܪܗܒܘܫ ܗܕܣܚ ܒܗ̱ ܝܘ ܗܬܕ̱ ܥ ܠܶ ܀ܐܐܝܳ ܐܪܕܣ ܐܪܳܕܣܶ ܳ ܶ ܳ ܳ̊ ܰ ܰ ܰ ܰ ܺ ܳ ܰ ܳ ܺ ܐܣܢܓܠ ܝܗܝܬܝܙܚ ܕܟܕ ܘܗ ܢܠܝܕ ܐܗܐܠ ܐܚܝܫܡ ܐܣܢܓ̥ܽ ܠܶ ܝܗ̱ ܝܬܝܙܚ ܕܟ̥ܽ ܕ ܘܗ ܆ܢܠܝܕ ܐܗܐܠ ܐܚܝܫܡ ܐܒܝܠܨ ܠܥ ܠܐܒܚܒ ܝܠܒܕ ܐܒܘܚܬ ܐܫܢܝ̈ ܢܒܕ ܬܳ̊ ܝܠܺ ܬܳ̊ ܬܳ̊ ܐ ܐܒܳ ܝܠܺ ܨܕܰ ܐܣܳ ܝܩܰ ܠܥܰ ܝܠܺ ܒܕܰ ܐܫܳ ܢܳ ܝ̈ ܢܰ ܒ ܢܝܕܶ ̈ ̈ ܶ ܰ ܰ ܽ ܶ ̈ܶ ܺ ܶ ̈ܶ ܳ ܰ ܰ ܳ̊ ܰ ܰ ܐܢܠܟܣܡܘ ܐܝܛܚ ܢܠܕ ܟܝܡܚܪ̈ܒ ܬܝܠܬܬܐ .ܒܙܘܫܳܬ̥ܽ ܘ ܩܘܪܦܬ̥ܽ ܐܢܟܣܡܘ ܐܝܛܚ ܢܠܕ ܟܝܡܚܪ̈ܒ ܐܫܝܕܩ ܟܠܝܕ ܐܒܝܠܨܠ ܐܕܗ ܠܥܘ ܒܙܘܫܬܘ ܩܘܪܦܬ :ܢܢܰ ܝܪܺ ܡܐ ܕܟܰ ܕܘܓܽ ܣܢܶ ܐܫܳ ܝܕܺ ܩܰ ܟ̥ܽ ܒܳ ܝܠܺ ܨܠܰ ܐܕܶ ܗܳ ܠܥܰ ܳ ܰ ܺ ܶ ܳ ܺ ܐܒܝܠܨ ܒܐܚ ܠܐܕ ܘܗ ܐܢܝܙ ܐܒܝܠܨ ܢܢܝܪܡܐ ܕܟ ܕܘܓܣܢ ܠܐܕ ܘܗ̱ ܐܪܘܫܽ ܐ ܒܳ ܝܠܨ ܆ܒܐܚܳ ܠܐܕ ܘܗ̱ ܐܢܰ ܝܙܰ ܐܒܳ ܝܠܨ
328 This Sedro is found in the Sunday Evening (Vesper) prayer of 1890 329 This Sedro is found in the appendix of Shhimo 1934 330 This Sedro is found in the Friday morning prayer of 1890 331 This Sedro is found in the appendix of Shhimo 1934 156
ܶ ܆ܐܝܕ̈ ܘܝܕ ܐܡܥ ܘܗܠ ܪܕܒ ܐܒܝܠܨ ܆ܠܦܢ ܠܐܕ ܘܗ ܐܪܘܫ ܫܢܶ ܟ̥ܰܽ ܐܒܳ ܝܠܺ ܨ ܆ܐܡܳ ܥܰ ܠ ܪܕܰ ܒܰ ܐܒܳ ܝܠܺ ܨ ܆ܠܦܢܳ ̈ ܶ ܰ ܳ ܺ ܶ ܽ ܳ ܶ ܰ ܳ ܺ ܶ ̈ ܰ ܐܪ̈ܘܦܟܠ ܬܗܒܐ ܐܒܝܠܨ ܐܡܡܥ ܠ ܫܢܟ ܐܒܝܠܨ ܠܠܟ̥ܽ ܐܒܝܠܨ ܰ܆ܐܪ̈ܘܦܟ̥ܽ ܠ ܬ̥ܽܗܒܐ ܐܒܝܠܨ ܆ܐܡܡ̱ ܥ ܠ ܡܥ ܐܢܝ̈ ܡܫܠ ܢܝܫ ܐܒܝܠܨ ܐܕ̈ ܗܣܠ ܠܠܟ ܐܒܝܠܨ ܢܘܓܽ ܕܒܰ .ܐܝܶ ܢܳ ܥܳ ܪ̈ܐ ܡܥܰ ܐܢܶ ܝ̈ܳ ܡܰ ܫ ܢܝܶ ܫܰ ܐܒܳ ܝܠܺ ܨ ܆ܐܕܶ̈ ܗܣܳ ܠ ̈ ܺ ܺ ܢܬܒܘܚ ܐܣܚ ܟܒܝܠܨܒ ܝܪܡ ܢܘܓ ܕܒ ܆ܐܝܢܥܪ̈ܐ ܩܘܒܽ ܫ ܟ̥ܽ ܒܳ ܝܠܨܒܰ ܆ܢܝ̈ ܒܰ ܘܚܰ ܐܣܳ ܚܰ ܟ̥ܽ ܒܳ ܝܠܨܒܰ ܝ̱ ܪܡܳ ̈ ܶ ܰ ܺ ܰ ܳ ܰ ܺ ܰ ܢܬܕ̈ ܥ ܪܛܢ ܟܒܝܠܨܒ ܢܬܘܠܟܣ ܩܘܒܫ ܟܒܝܠܨܒ ܡܪܡܪ ܟ̥ܽ ܒܳ ܝܠܨܒܰ ܆ܢܬ̥ܽ ܕ̈ ܥܺ ܪܛܢܰ ܟ̥ܽ ܒܳ ܝܠܨܒܰ ܆ܢܝܪ̈ܨܳ ܘܒܽ ܰ ܳ ܢܝܕ̈ ܝܢܥܠܘ ܢܠ ܐܘܫܐ ܢܬܪ̈ܝܕ ܡܪܡܪ ܟܒܝܠܨܒ ܐܡܳ ܘܝܰ ܘܗܰ ܒ ܟ̥ܽ ܠܳ ܕܘܓܽ ܣܢܶ ܕ ܢܠܰ ܐܘܳ ܫܐܘܰ ܆ܢܬ̥ܽܪ̈ܝܕܰ ܺ ̈ ܰ ܶ ܬܝܚܬܘ ܟܢܝܠܓܕ ܐܒܪ ܐܡܘܝ ܘܗܒ ܟܠ ܕܘܓܣܢܕ ܟ̥ܽ ܒܳ ܝܠܨܕܰ ܝܗ̱ ܘܦܢܟܳ̊ ܬ̥ܽ ܝܚܶ ܬܘܰ ܐܝܳ ܡܰ ܫ ܢܡܶ ܕ ܟ̥ܽ ܢܳ ܝܳ ܠܓܶ ܕ ̈ ܳ ܽ ܰ ܽ ܰ ܳ ܽ ܳ ܶ ܰ ܰ ܳ̊ ܰ ܳ̊ ܶ ܐܚܒܘܫ ܟܠ ܩܣܢܘ ܪܬܬܣܢ ܟܒܝܠܨܕ ܝܗܘܦܢܟ ܟ̥ܽ ܚܘܪ ܠܘ ܟ̥ܽ ܘܰ ܒܠܐܘ ܐܚܒܘܫ ܟ̥ܽ ܠ ܩܣܢܘ ܪܬܬܣܢ ... ܐܫܗ ܐܫܝܕܩ ܟܚܘܪܠܘ ܟܘܒܠܐܘ ܐܬܝܕܘܬܘ ܀ܢܝܡܺ ܐ .ܢܝܡܺ ܠܥܳ ܠ ܢܒܰ ܙܠܟ̥ܽܽ ܒܘܰ ܐܫܳ ܗܳ ܆ܐܫܳ ܝܕܺ ܩܰ
Sedro Priests Sedro Priests 332 ܐܢ ܗ̈ ܟܕ ܐܪܕܣ 333 ܐܢܗ̈ ܟܕ ܐܪܕܣ
ܢܘܝܡܘܪܦ ܢܘܝܽ ܡܘܪܽ ܦ ܶ ܶ ܰ ܳ ܶ ܘܗܠ ܐܪ̈ܟܟܕ ܐܢܓ̈ ܠܦܡܘ ܐܪ̈ܡܘܟܕ ܐܒܪ ܘܗܠ .ܐܪ̈ܟܟܰ ܕ ܐܢܳ ܓܳ ܠܦܰ ܡܘܰ ܐܪ̈ܡܘܟ̥ܽܽ ܕ ܐܒܳ ܪ ܘܗܰ ܠ :ܐܬܳ̊ ܚܘܒܽ ܫܬ ܽ ܳ ܛܠܫܡܘ ܗܠܝܕ ܣܘܢܘܪܬܠ ܐܬܠܩܝܩ ܢܡ ܩܣܡܕ ܣܘܢܽ ܘܪܬ̥ܽ ܠܰ ܐܬ ܠܩܰ ܩܺ ܢܡܶ ܐܫܳ ܝܒܳ ܠ ܩܣܶ ܡܰ ܕ ܘܗܰ ܠ ܶ ܶ ܶ ܶ ܐܐܝ ܗܠܕ ܗܙܓ ܬܝܒ ܠܥ ܗܠ ܀ܗܠܕ ܗܙܶ ܓܰ ܬ̥ܽ ܝܒܶ ܠܥܰ ܗܠ ܛܠܫܰ ܡܘܰ ܗܠܝܕܺ
ܐܪܕܣ ܐܪܳܕܣܶ ܳ ܰ ܢܢܝܠܐܫܘ ܐܚܝܫܡ ܥܘܫܝ ܐܗܐܠ ܐܝܪܡ ܟܢܡ ܢܢܝܥܒ ܐܚܳ ܝܫܺ ܡ ܥܘܫܽ ܝܶ ܢܪܰ ܡܳ ܐܗܳ ܐܠ ܐܝܳ ܪܡܳ ܟ̥ܽ ܢܳ ܡܶ ܢܢܰ ܝܥܶ ܒܳ ܺ ܳ ܺ ܟܝܕ̈ ܒܥ ܢܢܚ ܟܠ ܢܢܝܦܫܟܬܡܘ ܟܬܘܡܝܣܒ ܢܡ ܢܢܰ ܚ ܟ̥ܽ ܠܳ ܢܢܰ ܝܦܫܟܰ ܳ̊ܬ̥ܽ ܡܶ ܘ .ܟ̥ܽ ܬ̥ܽܘܡܽ ܝܣܺ ܒܰ ܢܡܶ ܢܢܰ ܝܠܐܫܳ ܘ ܳ ܰ ܳ ܳ ܶ ܐܢܫܡܫ̈ ܡܘ ܐܝ̈ ܗܙ ܐܢܗ̈ ܟ ܢܝ̈ ܚܐ ܦܠܚ ܐܝ̈ ܟܕ ܠܐܘ ܐܡܬܟ̈ ܡ ܐܝ̈ ܗܰ ܙ ܐܢܶ ܗ̈ ܟܳ ܳ̊ ܢܝ̈ ܚܰ ܐ ܦܠܳ ܚ ܐܝ̈ ܟ̥ܰܽ ܕ ܠܐܘ ܐܡ̈ ܬܟ̥ܰܽ ܡ ܟܳ̊ ܝܕܰ̈ ܒܥܰ ̈ ܳ ܽ ܰ ܳ̊ ܰ ܳ ܶ ܰ ܽ ܳ ̈ܳ ܰ ܶ ܳ ̈ ܰ ܰ ܐܬܘܫܝܕܩܘ ܐܬܘܝܟܕܒ ܟ ܝܡܕܩ ܘܫܡܫܕ ܢܘܢܗ .ܐܝܟܕ ܐܬ̥ܽܘܝܟ̥ܽ ܕܒ ܟܝܡܕܩ ܘ̱ ܫܡܫܕ ܢܘܢܗ .ܐܝܟ̥ܽ ܕ ܐܢܳ ܫܡܫܡܘ ܠܐ ܐܬܝ̈ ܬܚ ܢܘܗܝܪ̈ܒܘܕܒ ܟܘܝܥܪܘ ܘܪܦܨܘ ܘܫܡܪܘ ܢܘܗܽ ܝܪ̈ܰ ܒܳ ܘܕܽ ܒ ܟܘܝܽ ܥܪܰ ܘ ܘܪܦܰ ܨܰ ܘ ܘܫܡܶ ܪܰ ܘ ܐܬܘܫܽ ܝܕܺ ܩܰ ܘ ܳ ̥ܽ ̱ ܶ ̱ ܳ ̥ܽ ܶ ܺ ܬܝܐܬܝܬܚ ܢܚܒܬܘ ܢܘܗܡܥ ܐܢܝܕܠ ܠܘܥܬ ܠܝܟܗ ܠܐ .ܢܘܗܽ ܡܥܰ ܐܢܳ ܝܕܺ ܠ ܠܘܥܽ ܬ ܠܝܟ̥ܺܽ ܗܳ ܠܐ .ܐܬ̥ܽ ܝ̈ ܬ̥ܽ ܚܰ ̈ ܳ ܳ ̈ ܶ ܰ ܰ ܶ ܶ ܶ ܶ ܝܟܪ̈ܕܕ ܠܐܓܪ̈ܠ ܠܬܬ ܝܪܡ ܠܐܘ ܘܪܥܣܕ ܐܬܘ ܠܟܣܠ ܐܬ̥ܽ ܦܟܣܐ ܠܥ ܝ̱ ܟܪ̈ܕܕܰ ܠܐܓܪ̈ܠ ܠܬܬ ܝ̱ ܪܡܳ ܠܥ ܢܘܫܘܕܢܕ ܐܫܕ̈ ܩ ܟܝܚ̈ ܒܕܡܕ ܐܬܦܟ̈ ܣܐ ܠܥ ܐܪ̈ܶ ܡܘܓܽ ܠܥܰ ܢܫܳ ܘܕܽ̈ ܢܕܰ ܐܫܶ ܝܕܺ̈ ܩܰ ܟܳ̊ ܝ̈ ܚܰ ܒܕܡܰ ܕ ܶ ܶ ܽ ܶ ܳ ܳ ܐܡܘ̈ ܦܠ ܩܬܫܬ ܝܪܡ ܠܐ ܐܬܝܒܗܠܫܕ ܐܪ̈ܡܘܓ ܐܢ̈ ܫܳ ܠ ܠܘܰ ܐܡܶ ܘ̈ ܦ ܠ ܩܬܫܰ ܬ ܝܪܡܳ ܠܐ .ܐܬ̥ܽ ܝܒܺ ܗܶ ܠܫܰ ܕ ܳ ܽ ̱ ܳ ܢܘܘܗܢܕ ܐܬܝܢܚܘܪ̈ ܐܬܪ̈ܝܡܙ ܟܠ ܘܪܡܙܕ ܐܢܫ̈ ܠܘ ܐܡܶ ܝ̈ ܡܺ ܛ ܢܘܘܽ ܗܢܶ ܕ ܐܬܝܳ ܢܳ ܚܳ ܘܪ̈ ܐܬܪ̈ܳ ܝ ܡܺ ܙ ܟܠܳ ܘܪܡܰ ܙܰܕ ܳ ̥ܽ ܰ ̥ܽ ̥ܽܳ ̱ ܝܕ̈ ܨܐܕ ܐܢܝ̈ ܥܠ ܟܫܚܬ ܝܪܡ ܠܐ ܐܪ̈ܝܟܣܘ ܐܡܝ̈ ܡܛ ܟܳ̊ ܝ̈ ܒܰ ܬܟܒܰ ܝܕ̈ ܨܶ ܐܕܰ ܐܢܶ ܝ̈ ܥܰ ܠ ܟܫܶ ܚܬ ܝܪܡܳ ܠܐܘ ܐܪ̈ܶ ܝܟܺ ܣܘܰ ̥ܽ ܳ ̱ ܳ ̥ܽ ܶ ̱ ̥ܽ ܠܐ ܐܬܡܪܠܘ ܐܣܣܠ ܐܢܩ ܢܝ̈ ܘܗܢܕ ܐܫܝܕ̈ ܩ ܟܝ̈ ܒܬܟܒ ܝܪܡܳ ܠܐܘ .ܐܬܡܪܶ ܠܘܰ ܐܣܳ ܣܳ ܠ ܐܢ̈ ܩܶ ܢܳܝ̈ ܘܗܢܶ ܕ ܐܫܶ ܝܕܺ̈ ܩܰ ̱ ̥ܽ ܳ ܺ ܰ ܐܫܝܕ̈ ܩ ܟܝܙܪ̈ܠܐ ܝ̈ ܚܝܙܕ ܐܬܝ̈ ܟܕ ܐܝܕ̈ ܝܠܐ ܠܫܪܬ ܝܪܡ ܐܕܶ̈ ܝܓܺ ܣܘܰ ܐܫܶ ܝܕܺ̈ ܩܰ ܟܳ̊ ܝܙܰܪ̈ܳ ܠܐ ܝ̈ ܚܝܰ ܙܰܕ ܐܬܝ̈ܳ ܟܕܰ ܐܝܳ ܕܰ̈ ܝܠܐ ܠܫܶ ܪܬ ̥ܽ ܳܶ ܳ ̱ ̱ ̥ܽ ̥ܽ ܠܝܟܗ ܠܐܐ ܐܬܝܒܗܠܫܕ ܐܪ̈ܡܘܓ ܢܡ ܢܣ̈ ܦܩܬܢܕ ܠܝܟܺ ܗܳ ܠܐܐ .ܐܬܝܒܺ ܗܶ ܠܫܰ ܕ ܐܪ̈ܶ ܡܘ ܓܽ ܢܡܶ ܢܣܳ ܦ̈ ܩܰ ܬܢܶ ܕ ̥ܽ ̥ܽܳ ܰ ܰ ̥ܽ ܢܝܦܠܚܕ ܐܬܠܝܚܡ ܢܠܝܕ ܐܬܦܫܟܬܠ ܐܝܪܡ ܥܡܫ .ܢܘܗܽ ܝܦܰ ܠܳ ܚܕܰ ܐܬ ܠܳ ܝ̈ ܚܺ ܡ ܢܬܦܳ ܫ̈ ܟܬ ܠ ܥܡܰ ܫ ܝܪܡܳ ܳ ܳ ̥ܽ ܶ ܳ ̥ܽ ̥ܽ ̱ ܢܝܠܝܐ ܐܬܘ̈ ܠܟܣܘ ܐܗ̈ ܛܚ ܢܘܗܠܟ ܩܘܒܫܘ ܐܣܚܘ ܢܢܰ ܡܶ ܕ ܐܬ̥ܽܘ̈ ܠܟ̥ܽ ܣܰ ܘ ܐܗ̈ ܛܚ ܢܘܗܽ ܠܟܽ ܩܘܒܽ ܫܘܰ ܝܚܺ ܠܘܰ ܺ ܰ ܳ ܽ ܰ ܶ ܟܝܬܝܐ ܐܒܛ ܕ ܠܛܡ ܝܪ̈ܥܬܣܐ ܢܘܗܢܡܘ ܢܢܡ ܪܝܬܥܘ ܐܒܳ ܛܕ ܠܛܡܶ .ܝ̱ ܪ̈ܥܬܣܐ ܢܘܗܽ ܢܡܶ ܘ ܰ ܺ ܺ ܳ ܟܘܒܠܐܘ ܢܢܝܩܣܡ ܐܚܒܘܫ ܟܠܘ ܐܫܢܐ ܡܚܪܘ ܟ̥ܽ ܠܳ ܘ .ܐܝܳ ܪܡܳ ܟܳ̊ ܝܬܝܐ ܐܢܶ ܟܳ ܘ̈ ܫܽ ܒ ܥܝܦܫܘܰ ܐܬ̥ܽ ܒܳ ܗܘ̈ ܡܰ ܒ ... ܐܫܗ ܐܫܝܕܩ ܟܚܘܪܠܘ
332 This Sedro is found in the Morning prayer of Saturday of 1890 333 This Sedro is found in the appendix of Shhimo 1934 157
ܳ ܺ ܳ ܽ ܰ ܽ ܰ ܰ ܺ ܰ ܳ ܺ ܰ ܳ ܽ ܟ̥ܽ ܠܝܕ ܐܚܘܪ ܠܘܰ ܟ̥ܽ ܘܒܠܐܘ ܢܢܝܩܣܡ ܐܬ̥ܽ ܝܕܘܬܘ ܐܚܒܘܫ ܀ܢܝܡܺ ܐ .ܢܝܡܺ ܠܥܳ ܠ ܢܒܰ ܙܠܟ̥ܽܽ ܒܘܰ ܐܫܳ ܗܳ .ܐܫܳ ܝܕܺ ܩܰ This Sedro is called” the Mother of Sedro Common God” in 1890 – see above 334 ܐܝ̈ ܢܘܓܕ ܐܪܕܣ
ܢܘܝܽ ܡܘܪܽ ܦ ܶ ܳ ܶ ܢܪܳ ܟ̥ܽ ܘܕܽ ܒܪܘܐܕܰ ܐܚܳ ܒܫܰ ܡܘܰ ܐܚܳ ܝܒܺ ܫ ܘܗܰ ܠ :ܐܬܳ̊ ܚܘܒܽ ܫܬ ܺ ܳ ܳ ܶ ܶ ܝܗ̱ ܘܫܰ ܝܕ̈ ܩܰ ܢܪܟ̥ܽ ܘܕܽ ܚܨܰ ܢܰ ܘ .ܐܥܪܐܒܰ ܘ ܐܝܳ ܡܰ ܫܒܰ ܗܬ̥ܽܕܠܝܳ ܰ ܰ ܳ ܰ ܳ ܶ ܰ ܰ ܠܥܰ ܣܣܶ ܪ ܐܢܳ ܢܳ ܚܕܰ ܘ ܐܡܶ ܚܪ̈ܕ ܠܐܛܘ ܢܝ̈ ܢܦܘ ܪܬ̥ܽܐ ܠܟ̥ܽܽ ܒ ܀ܗܠܶ ܕ ܐܢܶ ܡܝ̈ ܗܰ ܡ ܐܕܶ̈ ܝܢܺ ܥܰ ܕ ܢܘܗܽ ܝܡܰ ܪ̈ܓܰ
ܐܪܳܕܣܶ ܝܗܳ ܠ .ܢܢܰ ܝܕܺ ܒܥܳ ܐܪܳ ܩܝܰ ܡܘܰ ܐܒܳ ܝܒܺ ܚܰ ܘ ܐܡܳ ܝܚܺ ܪ ܐܢܳ ܕܳ ܗܘܥܽ ܕܟܰ ܳ ܽ ܐܬܒܳ ܪ̈ܫܰ ܢܝܗܶ ܠܟܽ ܢܡܶ ܬ݀ ܚܰ ܝܒܺ ܫܘܰ ܐܒܶ ܘ̈ ܛ ܠ ܬ݀ ܝܰ ܘܫܳ ̥ܳܽ ܳ ̥ܽ ܳ ܳ ̥ܽ ܐܬܳ̊ ܝܠܰ ܥܰ ܡܘܰ ܐܬܳ̊ ܟܪܰ ܒܰ ܡܘܰ ܐܬܳ̊ ܚܒܰ ܫܰ ܡܘܰ ܐܬܳ̊ ܫܝܕܺ ܩܰ ܐܥܳ ܪܐܕܰ ܳ ܰ ̥ܽ ܳ ܽ ܽ .ܡܝܰ ܪܡܰ ܐܗܳ ܐܠ ݀ܬ̥ܽܕܰ ܠܝܳ ܐܬ̥ܽ ܝܢܺ ܒܳ ܘܛ ܢܒܰ ܙܠܟ̥ܽܽ ܒ ܬ݀ ̥ܽ ܠܰ ܘܬ̥ܽ ܒܘܰ ܶ ܶ ܐܙܶ ܘܪ̈ܽ ܟܳ ܐܚܶ ܝ̈ ܠܺ ܫܠܰ ܘ ܐܫܶ ܝܕܺ̈ ܩܰ ܐܝ̈ ܒܺ ܢܠܰ ܕܗܰ ܥܬܢܶ ܢܝܕܶ ܗ̇ ܡܳ ܥܰ ܶ ܶ ̱ ܶ ܶ ܐܢ̈ ܐܟ̥ܺܽ ܠ .ܐܢܶ ܝܳ ܕ̈ ܘܡܰ ܠܘܰ ܐܕ̈ ܗܣܳ ܠܘܰ ܐܛܣܝ̈ ܠܺ ܓܶ ܢܘܰ ܠܐ ܳ ̈ ܶ ܺ ܳ ܳ ܺ ܳ ܳ ܰ ܐܢܶ ܦ ܠܡܰ ܘ ܐܪ̈ܝܪܫܰ ܐܬ̥ܽܘܳ ܥܰ ܪ̈ܘ ܐܫܶ ܝܕ̈ ܩܰ ܐܬ̥ܽܗ̈ ܒܳ ܠܐܘ ܐܢܶ ܗ̈ ܟ̥ܳܽ ܠܘܰ ܶ ܽ ܺ ܐܝܶ ܕܳ̈ ܝܚܺ ܝܺ ܐܡܶ ܳܝ̈ ܨܰ ܘ ܐܦܶ ܟ̈ ܢܰ ܘ ܐܫܶ ܝܕܺ̈ ܩܰ ܘ ܠܐܘ̈ ܬܒ ܐܚܳ ܒܘܫܽ ܝܨܰ ܝܪ̈ܬ ̣̈ ̣̈ܳ ܳ ̥ܽ ̥ܽ ܢܘܗܽ ܬܘ̈ ܠܰ ܨܒܰ .ܐܬܪ̈ܳ ܝܦܺ ܫܰ ܝܪ̈ܰ ܥܣܳ ܢܘܗܽ ܠܟܽ ܘ ܐܝܶ ܪ̈ܳ ܝܕܰ ܘ ̥ܽ ܳ ̥ܽ ܰ ̥ܽ ܳ ܢܒܰ ܪܘܚܽ ܐܬ ܠܳ ܒ̈ ܩܰ ܡ ܢܘܗܽ ܬܦܳ ܫ̈ ܟܬܒܘܰ ܐܬܥܳ ܝ̈ ܡܺ ܫ ܳ ̥ܽ ̥ܽ ̥ܽܳ ̥ܽ .ܢܝ̈ ܗܰ ܛܚ ܐܣܳ ܚܰ ܘ ܢܝ̈ ܒܰ ܘܚܰ ܩܘܒܽ ܫܘܰ ܐܬ̥ܽ ܝ ܢܺ ܡܳ ܚܪܰ ܡ ܐܢܳ ܝܥܰ ܒ ܳ̊ ܰ ܺ̈ ܰ ܽ ܰ̈ ܽ ܰ ܰ̈ ܺ ܰ ܰ ܰ ܳ ܰ ܟܝܫܝܕܩܕ ܢܘܗܝܕܘܓܒܕ ܢܝܕܝܢܥ ܠܘ ܢܠ ܐܘܰܫܐܘ ܐܘܶ ܗܢܶ ܢܘܗܽ ܬܢܳ ܝܒܰ ܘ ܛܠܰ ܚܰ ܬܢܶ ܢܘܗܽ ܬܥܳ ܝ̈ ܣܺ ܒܘܰ ܣܟܰ ܛܬܢܶ ܰ ̥ܳܽ ܰ ̥ܽ ̥ܽ ܟ̥ܽ ܘܒܽ ܠܐܘ ܐܬ̥ܽ ܝܕܺ ܘܬ̥ܽܘ ܐܚܳ ܒܘܫܽ ܟ̥ܽ ܠܳ ܩܣܶ ܢܰ ܢܘܗܽ ܡܥܰ ܘ ܺ ܳ ܰ ܽ ܰ ܳ ܳ ܳ ܺ ܰ ܳ ܽ ܰ .ܢܝܡ ܠܥ ܠ ܢܒܙܠܟ̥ܽ ܒܘ ܐܫܗ ܐܫܝܕܩ ܟ̥ܽ ܚܘܪ ܠܘܰ ܀ܢܝܡܺ ܐ
This Sedro is not found in 1890 Sedro One Saint 335 ܐܡܘܢܩ ܕܚܕ ܐܪܕܣ
ܢܘܝܽ ܡܘܪܽ ܦ ܳ ܳ ܶ ܳ ܶ ܢܠܦ ܝ̱ ܪܡܳ ܐܝܳ ܒܓܰ ܢܪܟ̥ܽ ܘܕܽ ܒܪܘܐܕܰ ܘܗܰ ܠ :ܐܬܳ̊ ܚܘܒܽ ܫܬ ܳ ܽ ܳ ܐܢܶ ܪ̈ܕܘܥ ܝܗ̱ ܘܡܰ ܪ̈ܓܰ ܢܡܶ ܝܕܺ ܪܐܘܰ .ܐܥܪܐܒܰ ܘ ܐܝܳ ܡܰ ܫܒܰ ܕܘܓܽ ܣܢܶ ܘ ܐܕܶ ܘܢܰ ܝܗܝܒܳ ܓܕܰ ܘܗܰ ܠ ܗܠܶ ܕ ܆ܐܝ̈ܳ ܚܰ ܡܰ ܡܠܰ ܶ ܶ ̱ ̥ܽ ܐܥ̈ ܫܳ ܘ ܐܢܶ ܕܳ̈ ܥܶ ܘ ܐܕ̈ ܐܥܺ ܢܘܗܽ ܠܟ̥ܽܽ ܒܘܰ ܐܢܳ ܕܳ ܥܶ ܐܢܳ ܗܳ ܒ ܚܒܰ ܫܰ ܢܘܰ ܳ ܳ ̈ ܽ ܀ܢܝܡܺ ܠܥ ܠ ܢܝ̣̈̈ ܝ̣ܰ̈ ܚܰ ܕ ܐܬ̥ܽ ܡܳ ܘܝܰ ܢܘܗܽ ܠܟ̥ܽ ܘ ܐܢܶ ܒ̈ ܙܰܘ
334 This Sedro is found in the appendix of 1934 335 This Sedro is found in the appendix of 1934 158
ܐܪܳܕܣܶ ܽ ܳ ܳ ܶ ܶ ܟ̥ܽ ܠܳ ܐܫܳ ܝܕܺ ܩܰ ܐܚܳ ܘܪܕ ܐܬ̥ܽܪ̈ܝܡܺ ܙܘܰ ܐܝ̈ ܓܳ ܘܚܽ ܘ ܐܣ̈ ܠܳ ܘܩܽ ܒ ܕܟܰ ܺ ܳ ܳ ܺ ܳ ܶ :ܢܢܰ ܝܪܡܐ ܐܬ̥ܽܘܕܽ ܚܰ ܒܘܰ ܢܢܰ ܝܪܨܢܰ ܡ ܢܠܦ ܝ̱ ܪܡܳ ܐܪ̈ܦܘܫܽ ܚܝܨܺ ܢܰ ܳ ܽ ܳ ܐܢܳ ܡܳ ܠܘܚܽ ܕ ܐܡܳ ܝܰ ܢܠܦ ܝ̱ ܪܡܳ ܐܝܳ ܒܓܰ ܟܳ̊ ܝܒܰ ܘܛ ܟ̥ܽ ܠ ܳ ܽ ܳ ܳ ܳ ܳ .ܐܬ̥ܽܘܠܝܚܺ ܡܕܰ ܐܪܘܕܽ ܥܳ ܘ ܐܬ̥ܽ ܘ̈ ܣܐܕܳ ܐܥܳ ܒܢܶ ܘ ܐܢܶ ܪ̈ܕܘܥܽ ܕ ܐܥܳ ܦܫܶ ܘ ܳ ܽ ܳ ܐܣܳ ܪܟܰ ܳ̊ ܢܡܶ ܕ ܢܠܦ ܝ ̱ ܪܡܳ ܐ ܝܳ ܒܓܰ ܟܳ̊ ܝܒܰ ܘܛ ܟ̥ܽ ܠ ܽ ܶ ܰܶ ܰ ܶ ܟܳ̊ ܝܒܰ ܘܛ ܟ̥ܽ ܠܳ .ܠܝܐܘܡܽ ܫܘܰ ܐܝܳ ܡܪܐ ܟ̥ܽ ܝܐ ܬܳ̊ ܝܒܺ ܓܬ̥ܽܐ ܳ ܰ ܰ ܗܙܶ ܓܰ ܬ̥ܽ ܝܒܶ ܠܥܰ ܐܬܳ̊ ܝܒܰ ܒܪ ܬܢܐ ܕܝܒܺ ܥܕܰ ܢܠܳ ܦ ܝܪܡܳ ܰ ܳ ̱ܳ ̱ ܐܒܶ ܘܪ̈ ܢܘܠܽ ܛܒܰ ܬ̥ܽ ܢܶ ܐܣܶ ܪ̈ܐܩܺ ܟ̥ܽ ܬܘ̈ ܠܰ ܨܒܰ ܐܫܳ ܗܳ ܘ .ܟ̥ܽ ܪܳ ܡܳ ܕ ܶ ܶ ܰ ܐܛܒ̈ ܫܰ ܢܘܠܽ ܫܢܶ ܐܢܶ ܝܳ ܪ̈ܚܶ ܢܘܚܽ ܠܬ̥ܽ ܢܶ ܐܝ̈ ܫܘܓܽ ܫ ܢܘܗܽ ܬܳ̊ ܫܢܶ ܶ ܰ ܺ ̥ܽ ܽ ܢܘܠܽ ܝܚܰ ܬ̥ܽ ܢܶ ܠܐܝ̈ ܚܺ ܡ ܢܘܣܽ ܐܬ̥ܽ ܢܶ ܐܗܶ ܝܪ̈ܟܳ̊ .ܢܘܪܽ ܒܥܢܶ ܐܙܳ ܓܘܪܕ ܶ ܰ ܶ ܳ ̥ܽ ܐܢܶ ܡܝ̈ ܗܰ ܡ ܐܕ̈ ܝܢܺ ܥܰ ܘ ܢܘܩܽ ܒܬܳ̊ ܫܢܶ ܐܗ̈ ܛܚ ܢܘܣܽ ܚܰ ܬ̥ܽ ܢܶ ܐܒܶ ܘ̈ ܚܰ ܩܣܶ ܢܰ ܢܘܢܽ ܗܶ ܘ ܢܢܰ ܚܘܰ .ܢܘܚܽ ܝܢܺ ܬܳ̊ ܬܳ̊ ܢܶ ܐܢܶ ܝ̈ܳ ܡܰ ܫ ܐܢܶ ܘܳ ܘ̈ ܐܒܰ ܰ ܽ ܰ ܳ ܳ ܳ ܳ ܰ ܰ ܳ ܳ ܰ ܰ ܳ ܽ ܢܒܙܠܟ̥ܽ ܒܘ ܐܫܗ ܟ̥ܽ ܢܚܨܢܡܘ ܟ̥ܽ ܢ ܠܝܚܡܰ ܠ ܐܚܒܘܫ ܀ܢܝܡܺ ܐ .ܢܝܡܺ ܠܥܳ ܠ This Sedro is not found in 1890 Sedro Saints ܐܫܝܕ̈ ܩܕ ܐܪܕܣ
ܢܘܝܽ ܡܘܪܽ ܦ ̈ ܰ ܳ ̈ ܰ ܳ ܶ ܝܗ̱ ܘ ܠܚܕܳ ܕ ܐܬ̥ܽ ܫܳ ܦܢܰ ܒܕܰ ܐܫܳ ܝܕܺ ܩܰ ܐܒܳ ܐ ܕܚܰ ܠ :ܐܬܳ̊ ܚܘܒܽ ܫܬ ܰ ܺ̈ ܰ ܶ ܰ ܰ ܳ ܺ ܳ ܰ ܰ ܳ ܝܗ̱ ܘܫܝܕܩܕ ܶ ܐܡܪ̈ܓܒܕ ܐܕܝܓ̥ܽ ܣ ܐܪܒ ܕܚ ܠ .ܪܡܥ ܐܚܳ ܒܘܫܽ ܕ ܠܐܝ̈ ܠܺ ܟܕܰ ܐܫܳ ܝܕܺ ܩܰ ܐܚܳ ܘܪܽ ܕܚܰ ܠ .ܪܝܰ ܕܰ ܡ ܶ ̈ ܰ ܺ ܰ ܀ܗܠܕ .ܠܕܶ ܓܳ ܝܗ̱ ܘܛܝܠܬܠܐ
ܐܪܳܕܣܶ ܶ ܢܢܰ ܝܣܺ ܠܩܰ ܡ ܐܫܶ ܝܕܺ̈ ܩܰ ܐܕܶ̈ ܗܣܳ ܠܘܰ ܐܚܶ ܝ̈ ܠܺ ܫܠܰ ܘ ܐܝ̈ ܒܺ ܢܠܰ ܕܟܰ ܳ ܽ ܳ ܳ ܢܡܰ ܐܬ̥ܽ ܠܡܶ ܢܢܰ ܝܡܺ ܪܡܪܰ ܡ ܐܫܳ ܝܕܺ ܩܰ ܐܚܳ ܘܪܕ ܐܬ̥ܽܪ̈ܝܡܺ ܙܒܰ ܘ ܶ ܳ ܰ ܳ ܺ ܳ ܺ ܰ ܳ ܝ̱ ܣܠܩܰ ܬܕܰ ܘ .ܐܥܝܒܺ ܛ ܐܬ̥ܽ ܝܛܚܕܰ ܐܢܳ ܝܳ ܣܒܰ ܐܬ̥ܽ ܝܥܪܬ̥ܽܘ ܐܪܝܨܺ ܒ ܺ ܳ ܰ ܶ ܐܢܶ ܣܳ ܝ̈ ܦܡ ܕܟ̥ܰܽ ܘ .ܐܝܳ ܨܡܰ ܠܐ ܐܩܳ ܕܙܳܘ ܐܝܳ ܠܘܳ ܕ ܟ̥ܽ ܝܐ ܢܘܢܽ ܐ ܶ ܢܘܗܽ ܪܡܳ ܝ̈ ܙܰ ܓܰ ܠܥܰ ܘ ܢܝܕܺ ܝܒܺ ܥ ܢܝ ܦܰ ܠܳ ܚ ܐܝ̈ ܥܳ ܒܰ ܘ ܰ ܳ ܺ ܒܪܶ ܩܰ ܢ ܢܘܗܽ ܬܘܳ ܠ ܢܬܘ̈ ܠܰ ܨ ܢܘܓܽ ܕܒܰ .ܢܝܛܝܠܺ ܫܰ ܰ ̥ܽ ܰ ܰ ܢܘܠܽ ܐܫܶ ܢ ܢܘܢܽ ܗܶ ܕ ܐܢܳ ܟܰ ܝܐ ܛܫܶ ܘܫܰ ܢ ܢܘܗܽ ܬܘܳ ܠ ܢܬܦܳ ܫ̈ ܟܬܘ ܳ ̥ܽ ̥ܽ ̥ܽ ܐܝܳ ܣܳ ܘܚܽ ܢܘܗܽ ܬܘ̈ ܠܰ ܨ ܕܝܰ ܒ ܢܠܰ ܢܟܶ ܫܰ ܢܕܰ ܢܘܗܽ ܪܡܳ ܢܡܶ ̥ܽ ܶ ܳ ܗ̇ ܝܕܶ̈ ܠܝܰ ܢܘܗܽ ܠܟܽ ܠܘܰ ܢܠܰ .ܐܗ̈ ܛܚܕܰ ܐܢܳ ܩܳ ܒܘܫܽ ܘ ܐܒܶ ܘ̈ ܚܰ ܕ ̥ܽ ܰ ܳ ܳ ܐܚܳ ܒܘܫܽ ܩܣܶ ܢܰ ܢܘܢܽ ܗܶ ܘ ܢܢܰ ܚܕܰ ܐܢܳ ܟܰ ܝܐ .ܐܬܳ̊ ܫܝܕܺ ܩܰ ܐܬܕܥܺ ܕ ܰ ܳ ܰ ̱ܶ ܐܪܳ ܒܠܰ ܘ ܢܘܗܽ ܢܚܳ ܨܢܰ ܡ ܐܕܳ ܝܓܺ ܣ ܐܒܳ ܠܐ ܐܬ̥ܽ ܝܕܺ ܘܬ ܠܬܢܶ ܘ ܳ ܽ ܳ ܳ ܺ ܰ ܳ ܽ ܰ ܽ ܳ ܰ ܳ ܺ ܐܪܘܡܓ ܰ ܐܫܝܕܩ ܐܚܘܪ ܠܘ ܢܘܗܢܠ ܠܟܡ ܐܚܝܒܫ ܀ܢܝܡܺ ܐ .ܢܝܡܺ ܠܥܳ ܠ ܢܒܰ ܙܠܟ̥ܽܽ ܒܘܰ ܐܫܳ ܗܳ ܢܘܗܽ ܝ̈ ܢܰ ܘܓܽ ܐܕܰ
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10. Literature:
Smith, J. Payne. A Compendious Syriac Dictionary. Oxford: The Clarendon Press, 1903 Bousquets, Antón. Between the twilights. KOADIG, 2019 Taft, Robert J. Beyond East and West. Rome: Pontifical Oriental Institute, 1997 Baumstark, Anton. Comparative Liturgy. Westminster, Maryland: Newman, 1958 Bradshaw, Paul F. Daily Prayer in the Early Church. Eugene, Oregon: Wipf and Stock, 2008 Barsoum, Ignatius Ephrem I. De Spridda pärlorna. Södertälje: Anastasis Media, 2006 Brock, Sebastian and David Taylor. Den Dolda Pärlan, Volym II Arvtagarna av det forntida Arameiska arvet. Italia: Trans World Film, 2001 Brock, Sebastian. From Ephrem to Romanos. Aldershot: Ashgate, 1999 Kiraz, George and Sebastian Brock. Gorgias Encyclopaedic Dictionary of the Syriac Heritage. Piscataway NJ: Gorgias Press, 2011 Irvin, T Dale and Scott W Sundquist. History of the World Christian Movement: Earliest Christinanity to 1453. Maryknoll, NY: Orbis Books, 2001 Esposito, John L. Islam The Straight Path. Oxford: University Press, 2016 Roper, Geoffrey Islamic Manuscripts and Books, Historical Aspects of Printing and Publishing in Languages of the Middle East, Papers from the symposium at University of Leipzig September 2008. Lieden: Brill, 2013 Habil, Menzer. La théologie du salut selon le cycle hebdomadaire syro-antiochien. Étude historique et théologique. Paris: Atelier national de reproduction des thèses, 2013 Tabet, Jean. L’Office Commune Maronite: Etude du Lilyo et du Safro. Kasilik: L’Universite de Saint-Esprit, 1972
Corrigan, Kevin. Life of St Macrina by Gregory, Bishop of Nyssa. Eugene, Oregon: Wipf and Stock Publisher, 2005 Barsoum, Ignatios Ephrem. ܢܝܕܒܥ̈ ܪܘܛܕ ܐܪܬܐ ܠܥܕ ܐܬܘܢܒܬܟܡ Byaban, Gonyeh: Lebanon, 1964 Bar-Ebroyo, Mor Gregorius. Nomocanon. Hengelo, Bar Hebraeus Verlag, 1986 Yalgin, Gabriel. Michael the Syrian Church Chronicle in Syriac. Göteborg: Gabriel Yalgin, 2006 Nicholovos, HG Zachariah Mar and HG Alexios Mar Eusebius and Fr Baby Varghese. Shehimo book of common prayer. Ministry of Liturgical Resource Development, Diocese of South-West America, 2016. Andersson, Johan. Shimo – Den Syrisk Ortodoxa Kyrkans veckobönebok. Södertälje: SOKU, 2016 Shhimo of 1934: https://archive.org/details/unset0000anon_k6g3/page/n6/mode/2up 160
Shhimo of 1890: https://digitale-sammlungen.ulb.uni-bonn.de/content/titleinfo/316881 Çiçek, Mor Julius Yeshu. ܐܡܝܚܫ Beirut: Maouchy and Zakaria Printing Press, 1982 Çiçek, Mor Julius Yeshu. Shhimo, Hengelo: Bar-Hebraeus Verlag, 1991 ܝܪܡܕ ܐܪܝܕ ܆ܐܝܪܒܥ ܪܒܕ ܐܬܝܝܪܘܣ ܐܬܥܒܛܡܒ ܆ܐܝܡܕܩ ܐܡܬܚ ܆ܐܬܘܒܝܬܕ ܐܬܘܥܒܘ̈ ܐܬܘܠܨܕ̈ ܐܣܟܛ 1989 ܐܕܢܠܘܗ ܆ܐܝܝܪܘܣ ܡܝܪܦܐ Dinno, Khalid. The Syrian Orthodox Christians in the late Ottoman Period and Beyond – crisis then revival. Piscataway NJ: Gorgias Press, 2017 Griffiths, Bede. The book of common prayer of the Syrian Church. Piscataway NJ: Gorgias press, 2015 Taft, Robert J. The Liturgy of the hours in East and west. Collegeville, Minnesota: The liturgical press, 1993 Barsoum, Ephrem I. The Scattered Pearls. Piscataway NJ: Gorgias Press, 2004 Mateos, Juan. The Origins of the Divine Office. Worship 41, 1967 Tomlinson, J.T. The Statutary Prayer book. London: The Sunday School supply Co, 1901 Barsoum, Mor Ignatius Ephrem I. Tidebönens Andliga Skatt. Göteborg: Gabriel Yalgin, 2006 (Syriac version: https://archive.org/details/spiritualtreasur0000mari/page/9/mode/2up) Can, Shemoun. Priestly Epistles and Patriarchal Encyclicals of the Syriac Orthodox Church written between 1821-1950 translated from Arabic to Syriac. Göteborg: Gabriel Yalgin, 2011 Varghese, Baby. West Syrian Liturgical Theology. Cornwall: MPG Books Ltd., 2004
Articles: Akhrass, Roger-Youssef. “Mary in the Šḥimo and the Early Syriac Fathers” Hugoye: Journal of Syriac Studies 23.2 (2020): 279–321. Millar, Fergus. “The Evolution of the Syrian Orthodox Church in the Pre-Islamic period: From Greek to Syriac?” Journal of Early Christian Studies, Volume 21, number 1, Spring (2013): 43-92 Brock, Sebastian. “The Fenqitho of the Monastery of Mar Gabriel in Tur Abdin” Ostkirchliche Studien 28 (1979): 168-82
Manuscripts: SMMJ 00079 Jerusalem: https://www.vhmml.org/readingRoom/view/126832 MGMT 00227 Turkey: https://www.vhmml.org/readingRoom/view/123113 MBM 00049 Mosul: https://w3id.org/vhmml/readingRoom/view/130806
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