Oriental Voices

Eng: It is truly meet to bless you, O Theotokos, ever-blessed and most pure, and the Mother of our God. More honorable than the Cherubim, and more glorious beyond compare than the Seraphim, without defilement you gave birth to God the Word. True Theotokos we magnify you!, in byzantine tone 5. One of the most famous and beloved Orthodox hymns.

Eng: Christ is risen from the dead, trampling down death by His death, and on those in the tombs bestowing life, in byzantine tone 1. The Resurrection of the Lord Troparion. The troparion is a short hymn, considered to be the ”anthem” of any Orthodox feast, being a ”musical summary” of the meaning of that feast. It is sung at all divine services from Easter to Ascension. Languages: Romanian, Greek, Church Slavonic.

Eng: Holy God, Holy mighty one, Holy immortal one, have mercy on us!) in byzantine tone 2. A trinitarian short hymn sung at almost every divine liturgy before the Scripture readings of the day. Languages: Romanian, Greek, Church Slavonic and Swedish.

This hymn is usually sung during the week called ”hmishojo dgavonoye” which means “fifth divine service for all” and usually takes place at the beginning of October.

The melody that is sung is called in Syrian Hmishojo, that is ”the fifth tone”.

Unfortunately, the author is anonymous. The reason is that the church fathers who wrote these hymns thought it arrogant to write their name under their works.

Here below is the approximate translation the text:

Lamb of God who has sacrificed himself, has blessed all. Jesus Christ who is holy and most holy

Take and eat of this life-giving bread. The one who has come from our heavenly father.

Have mercy on us our lord have mercy. Have mercy on us and accept our sacrifice.

This hymn is usually sung during the week called ”hmishojo dgavonoye” the word means fifth public service for all. This ”hmishojo dgavonoye” usually falls at the beginning of October.

The hymn melody that is sung is called in Syriac Hmishojo, the fifth note.

Unfortunately, the author is anonymous. The reason is that our church fathers who wrote these hymns thought it arrogant to write their name below their works.

Here below is the approximate translation the text:

Heavenly sheep, propitiatory sacrifice. Answer our weakness and grant us forgiveness

Come to our aid, our merciful King. In difficult times, save us from difficulties.

Merciful Jesus, you are our hope. Lest we end up in destruction, do not ignore us.

You who are the ocean of mercy, you are the treasure of hope. Grant us mercy and much support.

Benedictions from the first day of BAOUTHA (the Fast of Nineveh- Monday)

composer of hymns is By St. Ephrem + 373

Chaldean Breviary, Rome 2002, p. 426.

Midrash from the 2^nd Sunday of the Holy Cross, 6-7th century

Chaldean Breviary, Rome 2002, p. ܫܚ

The hymn is chanted in the Church of the East in the weeks of the Sanctification of the church. Its author is anonymous and the date it was composed is also unknown. Some suggest that it was written in the late of the 20th century or beginning of the 21st century.

The hymn  is chanted in the Church of the East in the weeks of Lent. The author and composer of hymns is known as Mar Narsai the Harp of the Spirit (399 – 502AD).

Bṯar’okh Moranis an old Qolo in the Syriac church tradition, written by an unknown author before the eighth century. The Qolo is part of the daily prayer book of the Syriac Church which is sung in the Thursday morning prayer. The Qolo follows the sixth note which aims at repentance and repentance.

A liturgical note in the ritual of the Divine Mass, after reading the chapter of the Universal Epistles (Catholics) and before reading a chapter of the Book of Acts of the Apostles (the Epraxeson), this melody is said on regular days of the year without holidays, and it is also said on the feasts of the Virgin Mary.

Blessed are You indeed, with Your good Father and the Holy Spirit, for You have (come) and saved us. Have mercy on us. Hail to you O Mary, the beautiful dove, who gave birth to, God the Word.

 Liturgically, this melody is said in the Mass, especially the Mass of Saint Cyril the Great of Alexandria, and it is also prayed in the Mass of Saint Gregory and the Mass of Saint Basil the Great, and this melody is said as the supplication that is said “for the sake of the rising waters of the rivers, for the growth and prosperity of the crops, and for the moderation of the priest, the climate, and the good air, so that we may ask for the rain of the Lord’s mercies to grant us good things. He does not withhold it from us, no matter our sins. Because your people and your pledge of allegiance ask you, saying: “Have mercy on us, O God, the Father Almighty. “Have mercy on us, O God, our Savior”.

For Your people and Your Church entreat You, saying, ”Have mercy upon us, O God, the Father, the Pantocrator.” Have mercy upon us, O God, our savior. Have mercy upon us, O God, and Have mercy”.

Surb Surb is a significant Armenian hymn dedicated to the saint St. Sarkis. The title of the song translates to ”Holy, Holy” in Armenian, and it is often used in the Armenian Orthodox Church as part of the liturgy. The song originated in medieval times, and its original creators are unknown. It has become an integral part of the Armenian Christian tradition and is regularly used during services and ceremonies dedicated to St. Sarkis, who is known as the patron saint of love and youth. ”Surb Surb” is a hymn of praise to the saint and serves as a prayer for his blessing and protection. It is used to create a spiritual atmosphere in the church and to deepen the believers’ connection to God and the saint. With its beautiful melodies and profound spiritual significance, ”Surb Surb” is a symbol of hope, faith, and reverence for the Armenian people, and it is used to strengthen the spiritual community within the Armenian Church.

Havun Havun is a classic Armenian folk song that celebrates creation and the beauty of nature. The poetic title translates to ”Dove, Dove” in Armenian, and the song is filled with descriptions of the wonders of nature and God’s creation. The song was created in the 19th century by the Armenian poet and composer Sayat-Nova, who is renowned for his numerous musical and poetic works. ”Havun Havun” is one of his most beloved songs and has become part of the Armenian cultural heritage. In the church, ”Havun Havun” is often used during religious ceremonies and liturgical celebrations to enhance the spiritual experience and create an atmosphere of peace and reverence. The song is typically performed by choirs or individual singers and serves as a hymn to God’s creation and His wonderful works. With its beautiful melodies and lyrical texts, ”Havun Havun” deepens the spiritual experience for congregants and inspires meditation and reflection on the greatness of God and the beauty of creation. In this way, the song plays a significant role in strengthening the spiritual community and deepening believers’ connections to God within the Armenian church.

The Sama‘i is an instrumental composed form consisting of four khana-s, each followed by the same taslim. The structure of a Sama‘i is K1, T, K2, T, K3, T, K4, T. All sections are composed in the Iqa‘ Sama‘i Thaqil, except the 4^th khana which is usually composed in a short odd rhythmic cycle