Lilyo Excerpt

The Syriac tradition has a rich poetic-prayer tradition, thanks to Mor Ephrem and Mor Yaqoob of Sarug. Many elements of the office are indicative of this, like the sooghito that the verses are alphabetically arranged by the first word of each verse.  The Syriac theological tradition lacks the precision of words the Greek and Latin traditions consist of, but more than makes up for it in its poetry and astute typologies. The excerpt below is demonstrative of this (take from the Lilyo of Sunday, which I'm currently working on).

Come in peace blessed one, the new urn of Elisha by whom the bitterness poured out by the serpent between the trees was made sweet. Come in peace, embodied cloud whom was seen by the prophet Isaiah. Come in peace, city of which David said, “the Ancient of ages and years will sprout from it like grass.” Come, let us sing to Him glory in remembrance of His Birth-Giver. Hallelujah and Hallelujah.

Syriac theology has a great many typologies, and they're often Marian. Many of them relate to how she was a conduit for "quenching the thirst" which Adam brought upon the human race - generally relating to typologies of liquid (such as the fleece of Gideon). The first of the three typologies here, however, refers to one of the miracles of Elisha. When Elisha is presented with the issue of the water being impure, he purifies it (2 Kings 2: 19-22). In the same way, Christ saw that the spring of humanity had become tainted so He filled a vessel that He may purify the spring. The poison of humanity is derivative, however, not from natural disposition but our own voluntary failings. Syriac theology does not preach the inherent human depravity central to Augustinian theology because God looked upon His creations and called them good - why would the Almighty and merciful, loving Lord create the most perfect creations as inherently depraved? It was, instead, by our own volition that we fell from our high place, as we do each day, but exactly because the Lord is merciful he gives us sources for the remission of sins (like the Eucharist - as the Ramsho of Sunday says, Adam died by the fruit he ate but was saved by the fruit [i.e. the Incarnate Christ] that came down from heaven).

The second typology is the cloud Isaiah beheld. It is more of a vague typology which refers to the vision in Isaiah when the Lord on the a cloud comes over Egypt (Isaiah 19). This is, of course, referential to the flight to Egypt (Matthew 2: 13-15). The cloud that the Lord was riding upon is Mary. From this cloud will rain, once again, the water that will quench the thirst of Adam. Israel will ultimately triumph and the Egyptians will cower in fear of the Lord. However, this is not to be interpreted literally - the historical value has passed. Israel refers to the new Israel - that is the Kingdom of God (Christians). The Egyptians are representative of those who stand against Christianity. In our politically correct age this interpretation might seem offensive but God is not rainbows and "nice things" - He is a God of truth and since there is objective truth, there is objective falsity as well.

The third typology is even vaguer than the second. It attributes a quote, most likely referring to a psalm, to King David. Often Mary is referred to as Jerusalem, such as with the petition "open your gates, O Jerusalem." She is a major conduit to God, seeing as how she is the Holy God-Bearer.

That's about all I have to say on this verse. I'll continue my translation of Lilyo and I wish all readers a continued blessed fast.


Our Lord, accept our service, our prayers, come to our aid and have mercy on us!