1

Sapra (On Sundays and Feast Days)

A. Introductory Prayer/ Slota

1. Admonition by Deacon: “Let’s Pray….” as we have already seen, Sapra is

the continuation of nocturnes with or without interval. This is the reason why Sapra
begins with Deacon’s admonition.

2. Sunday’s Slota: This prayer makes request for the light of the Lord to
obtain happiness at His second coming and asks for divine grace to partake worthily in
the Eucharist on the day, so that at His second coming to judge the world, all shall be
made worthy to praise the holy trinity with heavenly ranks. The stress on the Messianic
arrival here, calls forth second coming of the Lord on Sunday/ feast/ commemoration
day morning.

These two Slothas (Sundays and week days) may divided into four

1. Luminous Messiah

2. Holy Qurbana

3. Praising

4. Second Coming

B. Psalmody: Psalms are the important prayer of Jews. So, it was prayed by Jesus
Mother Mary and Apostles. Therefore, Christian prayer system is very much related to
the Jewish tradition. According to St. Basil, the day should start with a joyful heart. This
joy is manifested or achieved by singing psalms of praise, glory, hope and our trust in
the Lord. The Qanona of each psalm makes clear the message and content of the psalm.

3. Psalm 100: this pilgrim psalm gives praise and worship to God the creator and giver
of light. It also reminds of the intentions (thanksgiving and praises) of our hearts
necessary for entering into the court of God.

4. Slota: It says offer praise and thanksgiving to the Lord of all, the creator and the light
giver
 2

5. Psalm 91: it recalls the assured divine protection and refuge of those who
pleaded for it. His protection is praiseworthy, because He rescues from the snares of
evil, safeguards us under His feathers, protects under His wings, brings safety and honor
and salvation to all.

6. Slota: This slota puts complete trust in the Lord, the creator and the provider of
human race, because he is the only refuge and support, who never disappoints those
who seek shelter in Him and call on his name.

7. Psalm 104: Here God is praised as the creator of everything. His greatness is
magnanimous, because He is clothed in honor and majesty, covered with light as his
garment, chariots the clouds, rides on the wings of fire and he has formed fire and flame
His ministers. The psalmist invites the people of God to glorify the strength and power
of God in the universe.

8. Slota: This slota says about why we have to praise God, for this answer we can see in
the “qudasa of mar Theodore and mar Nestorius”. It’s says God created us from
nothingness saved us and perceive us.

9. Psalm 93 + (Psalm 150 Optional) + Psalm 116: Psalm 93 used only on Sundays,
feast days and commemoration days manifests the magnanimity of God in His glorious
reigning at the end of time. He is the glorious ruler and his throne will last forever. His
laws are trustworthy and his holiness last for eternity.

In psalm 150, the Lord is blessed in acclamation. All are requested to praise Him with
trumpet and tumbrel, lute and harp, strings and pipe, cymbals and claps, dance and leap,
because He is our great joy and happiness.

Psalm 116 is the concluding psalm of the morning psalmody. It is the smallest
of the psalmody with great ambient outlook encouraging all the nations to praise the
Lord. The concluding Qanona of the psalmody found here both on Sundays and
weekdays expresses the essential need of praising the Lord always in every breath for
sustaining spiritual life.

10. Slota: It gives praise, honor, thank giving and adoration are offered to Jesus Christ,
the eternal light and the splendor of the father who appeared in the world for the
renewal and the redemption of humanity, shedding the hope of eternal life.
 3

C. Rite of Morning: These rites of morning provide the spirit of the day in agreement
with the economy of salvation celebrated on that day.

11. Onita d’Sapra (Prabhathageetham): it unfolds the reality of human dependence on

God through its proper and common parts. The proper part celebrates the paschal
mystery proper to the day, feast or commemoration. The common part makes three
requests such as for prosperity, protection and mercy.

12. Slota: It expresses the necessity of leading a good life, so that whole creatures,
waiting for His second coming, will be made worthy to enjoy the eternal bliss in
heavenly Jerusalem with His saints in heavenly Jerusalem. This prayer introduces also
the following two hymns of light on Sunday/ feast/ commemoration days.

13. Teshbohta (Hymn of Light I):

 This hymn was composed by Mar Ephrem. It has ten strophes.

 This hymn begins with Syriac word Iso Misiha.

 Mar Ephrem present Christ as the” Light of salvation” that conquered the
darkness of sin and death.

 Mar Ephrem has summarized the whole history of salvation beautifully.

 The main theme of this hymn is Christ’s unexpected and hopeful second
coming; on that day all have to light the lamp and praise Him with awaiting saints.

At the beginning of this hymn the sanctuary veil is drawn asunder and the deacon
incense the sanctuary, alter, nave and the people of God. It symbolizes the second
coming of Jesus

14. Teshbohta (Hymn of Light II):

 The second Christological Hymn by Narsai calls Jesus the “light of

salvation” that conquers the darkness of ignorance with true knowledge of God.
 The first three strophes present the gospel of Jesus as the true knowledge
of God. It is believed to be composed against the Arian heresy.
 The remaining eight strophes request us to get ready to face the Lord
courageously at His second coming through lives full of virtues.
 4

From these two hymns we can see some same words which are used frequently.
They are oil, lamp, light. Mar Narsai’s hymn 9 th stanza clearly says what the oil
symbolizes – that’s Love. 1cor 13: 1-13 St. Paul speaks about Love. He trying to define
Love in one word. But he could not. Therefore, he says so many characteristics of Love;
such as, Love is kind, patient…etc.

He could not define Love, because Love is God. Who is indefinable,

incomprehensive and beyond the human capacity. That’s why St. John in his epistle 1 Jn
4/7 says GOD IS LOVE. So, the oil and lamp symbolize God himself.

Light: In Jn 8/12 Jesus himself says “I am the light of the world”. In 1 Jn 1/5 also
clearly says God is light. Therefore, light also symbolizes God. It means if there is love
of God in our heart automatically, we will live a worthy, holy and virtues life then, no
need to fear His second coming and final judgment. Then it is sure that we will entre
with him to the heavenly banquet. It is called “Deification”.

15. Barek Kolahon (let all praise): it is the hymn sung by three youths in the burning
furnace (Dan 3,23f). Here all are called to praise the Lord together with the creation.
The last three strophes that follow the ‘Glory be to the father’ manifest the
eschatological vision of life at the time of the total consummation of time.

It is also can be seen as a paradise experience. Adam and Eve lived in the paradise
with beautiful created nature, and they were together with God. In the same way while
praying this hymn we too going to the same experience.

Similar to this hymn we can find a psalm in the Bible. Psalm 135 -
“praise for God’s goodness and might.

16. Teshbohta (Glorification): it is a Christological hymn composed by Theodore of

Mopsuestia. It keeps up the spirit of Barek Kolahon. Numerous adjectives are used here
to sing praises to the Lord such as eternal God, second person in the trinity, king of
kings, Son of the highest, savior of the world, lamb of God, absolver of sins, Lord of
Lords, most holy, mighty and immortal.

In Sunday’s and feast days sapra we can’t find Trisagion separately; because it is
present in the 3rd stanza of this hymn. …. Christ manifest His magnanimity as the super
power to judge the world. He is praised and adored here as the eternal God tremendous
 5

and mysterious Lord second person of Trinity, King of kings, son of the Most High,
Saviour of the world, Lamb of God, Absolver of sins, Lord of lords, and the Most Holy,
mighty, and immortal

Sapra on Ordinary Days

A. Introductory Prayer

On weekdays God is praised as the creator, savior, and protector in order to

continue His plan of salvation in the world. The creation of the world in seven days
indicates the necessity of praising, thanksgiving, and glorifying God for His wonderful
works for sustaining the divine plan of cosmic sanctification entrusted to humanity.
Hence the light of the Lord to do good works during weekdays is ardently requested for
the enrichment of spiritual uplift.

B. Psalmody: Psalm 100 (Same)

Slota: It offers worship and praise to His holy name, because he is the Lord
and the creator of all.

Psalm 91(Same)

Slota: The divine providence is praised, because those who depend on Him and call
upon his name shall never be disappointed. Psalm 104 + (Psalm 148) it praises the Lord
in abundance both in heaven and on earth. All the created beings praise Him, because
they are the handworks of God. (And 150 Optional)

Slota: The whole creation offers praise and worship to the Lord in remembrance of his
infinite and incomprehensible mercy. In the second Qudasa of Mar Theodore we can see
clearly why we have to praise God.

Psalm 116 (Same)

C. Rite of Morning: Laku Mara d’Kolla (Lord of All): this Eucharistic

resurrection hymn sung only on week days indicates the purpose of inducing the spirit
of the Eucharist integrated with the liturgy of the hours on week days without Eucharist.
This hymn gives praise and glory to the Lord of all who will give resurrection to the
bodies and salvation to the souls at the end of time when he comes to judge the world. It
 6

was composed by Mar. Simon Barsaba. During the period of Gabriel Qatraya this hymn
added in the Qurbana celebration.

Slota: It offers worship and glory to God the eternal life the king of most high,
the giver of life and the savior of souls.

Psalm 51: In the Bible there are 7 psalms which speaks about repentance,
(6,32,38,51,102,130,143). Among these, psalms 51 stands in the 1st place. This psalm
of repentance recited partially only on week days and fully during the ordinary days of
Great Lent calls for the mercy of God for the forgiveness of sins. It is absent on Sundays
and feast days since they are joyful days. It is also recited in the Holy Qurbana.

There is no slota after this psalm because the following weekday Teshbohta by
St. Ephrem continues the spirit of repentance.

Teshbohta: It was composed by Mar. Ephrem; This Christological hymn with six
strophes retains the spirit of repentance invoked by Psalm 51. The first part praises the
Lord in manifold ways and the second part requests for the pardon of sins.

Slota: It prays to Jesus Christ, the hope of humanity and the harbor of peace, to grant
peace comfort to the humanity for praising Him always.

Trisagion: This hymn given only on weekdays indicates the purpose of imparting the
spirit of the Eucharist during the days when there were no Eucharistic celebrations in
the early centuries. In the Syriac text it comes just before the ‘Our Father’ as a
glorification to the triune God to complement the prayer taught by the Lord. According
to Nestorius this hymn came to Liturgy between AD 430 – 450 in Constantinople. But
according to the testimony of Mar Gabriel Qatraya and George of Arbel this hymn
entered in Qurbana celebration in AD 436 the period of emperor Theodosius. According
to our belief this hymn came to exist in East Syriac Liturgy through Mar Abba (540 –
552) after his visit of Constantinople.

Slota: Prays to the Lord, the most holy and the infinite mercy, for conferring His
blessings upon the sinners who call upon earnestly His name.

Onita d’Sapra (Prabhathageetham): This hymn has a proper part and a common part.
The first part proper to the day and season proposes the ways and means to execute the
 7

paschal mysteries in daily life to attain cosmic salvation. The common part with eight
strophes makes three requests for prosperity, protection and mercy. In Syriac this hymn
is called “bhamadnahai”.

Slota

A. Rite of Sealing or Conclusion

D’Udharana: same as that of Ramsha

Huttama: thus, sealing prayer makes various requests as comfort for the
afflicted, healing for the sick, protection of the poor, repentance of the sinners, glory to
the dead, happiness to the just and abundant blessings to all those who are fortunate to
see the dawn of the day.

Slamma: kiss of peace.

RITE OF CONCLUSION

Sundays & Weekdays

Blessing of various needs are puts forward here. Except for the prayer of help
(D’Udharana), other prayers are different on Sunday/feast days and weekdays.

A. Sundays/Feast/commemoration days

B. Weekdays

A. Sundays/Feast/commemoration days: It is a prayer of blessing to grant the

holiness of God to His worshippers. He is asked to make holy the heart of worshippers
as the temple of God by purifying conscience and forgiving sins throughout life

Hassa (accompanying): This prayer is the second part of the concluding

slotha on weekdays. This prayer is requested for divine blessings of protection from
dangers safeguard from sins with his loving providence

B. Weekday: In ordinary days there will be only one slotha. There is a second
slotha and Hassa like Sunday’s and feast days, during the weekdays. Worshippers are
requesting for His loving providence of protection and safeguarding from and dangers
of life.
 8

D’UDHRANA (prayer of help)

This prayer of help is same in Ramsa and Sapra. The worshippers

supplicate for blessing and grace to holy Trinity and ask intercession to holy Mary, St
Joseph, martyrs and all the saints. Their help and prayers are requested for the liberation
from the evil one, in order to attain eternal happiness.

HUTHAMMA: This is the official concluding blessing of sealing with the

sign of cross. It is a blessing prayer of priest. On Sunday’s and feast days these prayers
are same. Week days are different from Sunday’s and feast days.

Sundays and feast days: The first part of this prayer gives praise to God,
veneration to the angels, shame to Satan, salvation to the Cross and glory to the Church.
In the second part various request of worshippers are given to God blessing by the sign
of the Cross.

Weekdays: Here various requests are made for abundant blessing in physical and
spiritual needs for all those who are fortunate to see the dawn of the day once again in
order to make the heavenward journey a great success

SLAMA (KISS OF PEACE): This exchange of kiss of peace is at the end of the Sapra
manifest. The promise to exchange Christ to others throughout the day.

GENERAL CONCLUSION

Liturgy of Hours is the celebration of day-to-day Christian life. Through

Liturgy of Hours we pray, what we celebrate during the Holy Qurbana. The prayer
energies human faculties to do good works for the glory of God and the good of the
people. LH, the official prayer of the church gives strength to worshippers to live in the
spirit of salvific event.

SC one of the famous documents of Vatican II speaks about the sacred

liturgy. In this document, the paragraphs from 83 to 101 speak about the meaning,
purpose, aim of the LH and also the relation of LH and the Church
9