1

The Rite of Lakhumara

according to the Commentary of Gabriel of Qatar (VII Century)

Beth Qatraye, the region of Qatar, has produced some of the best and most influential
writings to be found in all Syriac literature of the seventh century. Isaac of Niniveh and
Dadisho of Qatar are the most prominent among all of them. Many of others like Gabriel bar
Lipah of Qatar, Abraham bar Lipah of Qatar, Gabriel of Arya of Qatar and Ahob of Qatar are
important Syriac commentators on liturgy as well as Scripture. It is welcoming that the Syriac
writers of Qatar are getting a better scholarly attention.1
The present article focuses on the liturgical commentary of Gabriel of Qatar, the earliest and
most comprehensive liturgical commentary on the East Syriac daily liturgy, well preserved in
a unique thirteenth-century manuscript in the British Library (Or.3336). This commentary
came into limelight in late-60s with the study of S. H. Jammo, in which he gave a basic
description of the Evening Service (Ramsa), and the Latin translation of the chapters dealing
with the Eucharistic Liturgy.2 Recently, S. Brock has given a more detailed description of its
contents, with entire chapter headings and an English translation of the sections on the
Eucharistic Liturgy and Trisagion.3
The commentary of Gabriel of Qatar (CGQ) is distributed in five treatises (memre) of uneven
length, and each is divided up into chapters. Their content are respectively: (1) the week-day
Evening Service (Ramsa), (2) the week-day Morning Service (Sapra) (3) the Evening and
Vigil Service of Sunday eve, (4) the Sunday Morning Service, and (5) the Sunday Service of
Mysteries. We limit our study to the ferial Evening Service (Ramsa), basing mainly on the
first memra of the commentary. At the outset we draw attention to the commentary itself, the
author and his milieu.

1. Rabban Gabriel Qatraya

The author, according to the manuscript is Rabban Gabriel Qatraya (of Qatar) surnamed bar
Lipah (colophon in fol.229b). Qatraya refers to the location of Qatar in the Persian Gulf. In
Syriac usage, Qatraya can also refer to the entire western coast of the Gulf, along with the
islands, where Christianity was already well established by the early fifth century. 4 It is well
attested that during the reign of Ishoyabh III (649-659) there existed a tension between the
Catholicos and the Bishops of Qatar on the question of ecclesiastical independence. At this
difficult situation, the local monks of Qatar were the most loyal to the Catholicos. Ishoyabh
speaks of the monks as "the fragrant incense-burner for the Church of Beth Qatraye".5 The
schism was soon healed, and already in 676 the local Church of Qatar had the rank of
Metropolitan. This region was by now an intellectual centre for the Church of the East. A

1
An international conference was held at Qatar University in collaboration with the American University of
Beirut entitled "The Syriac Writers of Qatar in the Seventh Century" on 26-27 February, 2014. The Papers are
now published in: Mario Kozah, et al., eds, The Syriac Writers of Qatar in the Seventh Century (Piscataway:
Gorgias Press, 2014)
2
S. H. Jammo, 'Gabriel Qatraya et son commentaire sur la liturgie chaldéenne', Orientalia Christiana Periodica
32 (1966), pp. 39-52; S. H. Jammo, 'L’Office du soir chaldéen au temps de Gabriel Qatraya', L’Orient Syrien 12
(1967), pp. 187-210; S. H. Jammo, La Structure de la messe chaldéen, du début jusqu’à l’anaphore: Etude
historique, Orientalia Christiana Analecta 207 (Rome, 1979).
3
S. Brock, 'Gabriel of Qatar’s Commentary on the Liturgy', Hugoye: Online Journal of Syriac Studies 6:2
(2003), pp. 1-13; S. Brock, 'The Origins of the Qanona "Holy God, Holy Mighty, Holy Immortal" according to
Gabriel of Qatar (Early 7th Century)', Harp 21 (2006), pp. 173-185.
4
S. Brock, 'Syriac writers from Beth Qatraye', Aram 11-12 (1999-2000), p. 85.
5
Ibid., p. 88.
 2

theological school similar to that in Nisibis must have existed in Beth Qatraya, but no
information concerning its activity is available. The title ‘Rabban’ can refer to the title of the
‘Director’ or ‘Teacher’ in the School.
Since quite a number of Gabriels described as ‘Qatraya’ are known, there is a considerable
confusion over the identity of the author. S. Brock has found from a variety of different
sources eight possible persons of that name, but reduces them to four distinguished Gabriels,
providing by his proofs the identification of some of them as the same person.6
Fortunately, there is some internal evidence from the Commentary itself for one exact date
and identity of the Gabriel under discussion. The Manuscript mentions at one point the
witness of "the holy Shubhalmaran, Metropolitan of the city of Slok" (fol.109a). As the
author uses the present tense, it is clear that Shubhalmaran is still alive; while the epithet
“holy” hints that he was quite elderly. 7 Although Shubhalmaran’s exact dates are not known,
his floruit must belong to the early decades of the seventh century, and certainly must have
died somewhere about 620.8 This means that Gabriel must belong to early years of the
seventh century (circa 600 CE). This earlier date is particularly important, since it provides us
the liturgical status of a largely unknown period, before the prominent reforms of the
Catholicos Ishoyahb III (649-659).

2. The Structure of the Week-day Evening Service

The Antiochene erotapokriseis or question-and-answer format, which became very popular in
the later (Persian) School tradition, is the general pattern used in this commentary. Thus each
treatise is divided into several chapters, consisting of various questions. The questions
themselves follow the very order of the service, hence providing us the basic structure of
Ramsa. The chapter headings of the first memra will well demonstrate this fact.9

Memra I: Week-day Ramsa

1. <Opening lost> (On the ordering of marmiyatha of Ramsa)
2. Why do we begin from the Old [Testament] in our services and crown them with the
new teshbhata? [f.3b]
3. Why do we change the qala before the marmyatha come to an end, and then we say the
Glory and have the suyyaka? [f.5b]
4. Why do we bring out a light at this point, and kindle from it the lamps on the menorah
that is placed in front of the sanctuary? [f.7a]
5. What is the reason why we draw the curtain along with the utterance of "Peace be with
us"? [f.9a]
6. Why do we burn incense at the Lakhu Mara? [f.10b]
7. Why do we say the Lakhu Mara at this point, and what its words mean? [f.11a]
8. Why do we say two separate shurraye at every Ramsa, and why we say "O Lord, I have
called on you" in the middle? [f.15a]
9. Why this shurraya of "Lord, I have called on you" prescribes four psalms?
10. What the ordering of the petition and the proclamation/litany that follow it mean for us,
and why we say them? [f.19a]
11. How, and what is the reason for this qanona "Holy", and why we say it continually?
[f.22b]
12. Why, when the service of Ramsa is completed with the qanona "Holy", we add an
c
onitha and a section from the Beatitudes? [f.26b]

6
Ibid., pp. 85-96, esp. 89-92.
7
Brock, 'The Origins of the Qanona' (see n. 3), p. 179.
8
For life and works of Shubhalmaran: Subhalmaran: The Book of Gift, D. J. Lane (tr.), CSCO 613, Scriptores
Syri 237 (Louvain, 2004), pp. 1-16.
9
Brock, 'Gabriel of Qatar’s Commentary' (see n. 3), pp. 1-5.
 3

13. <Opening lost> (On weekly shurraye)

14. Why, on Friday which is a weekday, do its shurraye go round not twice, but three
times? [f.29b]
15. What is the reason for the sevenfold cycle of the shurraye on Sundays? [f.32a]

The structure of Ramsa can be divided into six main liturgical units. As the table
demonstrates the structure of Ramsa given by CGQ is the very same till this day, except for
the opening rite. Among the six liturgical units of Ramsa, we limit our discussion to just one
rite: the rite of lakhumara.

Structure CGQ (Qn) Present

1. Enarxis absent =
2. Marmiyatha 1-3 =
3. Lakhu Mara (lucernarium & incense) 4-7 = (no lucernarium)
4. Shurraye + Evening Psalms 8-9,13-15 =
5. Litany + Inclination Prayer 10 =
6. Trisagion 11 =
7. Stational Liturgy 12 =

3. The Celebration of the Rite of Lakhumara

According to the witness of CGQ, the rite of lakhumara is enriched with the following
actions. Unfortunately none of them is conserved in the present celebration.
1. Proclamation: “Peace be with us”
2. Rite of Light
3. Rite of Incense
4. Opening of the Sanctuary Veil

3.1 The Original Cathedral Opening

In CGQ (as well as in the present order), lakumara of Ramsa is preceded by deacon’s
proclamation in the short form, “peace be with us”, without “let us pray”. 10 As soon as the
deacon announces ‘peace’, at once the outer veil is opened. According to CGQ some parish-
churches changed the ancient custom of “Peace be with us” before lakumara and added, “Let
us pray, peace be with us”. Evidently, this change was to conform to other priestly collects.
This points to the fact that the original cathedral opening of Ramsa was before the rite of
lakumara with the deacon’s acclamation: “Peace be with us”.
[fol. 2a] Just as one among the rectors in the church changed “Peace be with us”, that is
ordered to be said before lakhumara, commanded instead to say “Let us pray, peace be
with us”; and remained till now; in the same manner, this order of marmiyata was
changed, and has remained until now. While in other churches where this change did not
enter, two marmiyata are recited as we do.
Hence, “Peace be with us” still conserved in the short form before lakhumara of Ramsa is the
unique witness of the archaic opening of cathedral Service. CGQ interprets the ‘peace’
announced before lakumara as the reconciliation made between heaven and earth through
Christ’s manifestation.
[foll.9a-9b] What is the reason why we draw the curtain along with the utterance of
“Peace be with us”? Immediately the deacon says "Peace be with us", and he makes

10
According to S. H. Jammo, the deacon’s “Peace be with us. Be seated and be silent” belongs to 1 st and 2nd c.
as an opening to the cathedral Service of Raze, and the latter part “Be seated and be silent” said before the
Readings was later separated from the former part in the 3 rd and 4th c., due to newly added elements in-between.
S. Y. Jammo, Presentation of the Reformed Chaldean Missal (no Place, 2006), p. 3
 4

known to us [9b] by his word concerning the peace which was conferred upon us by God
through the sacrifice of Christ.

3.2 Rite of Lucernarium

The rite of lucernarium in the evening service is based on the Temple worship: lighting of
menorah in the evening (Ex 40:25). After the initial psalms, as soon as “Peace be with us” is
said, a lamp is brought out from the sanctuary. All other lamps in the church are lighted from
this lamp, and then, the main lamp is carried back into the sanctuary. CGQ gives a spiritual
interpretation to this movement: Christ is the true light, and even after his earthly life, his
light illumines us through the sacraments of the Church and through the presence of Holy
Spirit in them.11
[fol. 65a] And from this light we light the lamp which is upon the pedestal (lamp-stand)
to make known the grace of the Holy Spirit, that which the Church took from our Lord,
just as it is said ‘We (all) have received from his fullness’ (Jn 1:16). But that the lamp
upon the pedestal remains in the nave and the light is carried inside (the sanctuary) is to
indicate that which was brought about by the dispensation of our Lord, that who while he
died, was buried, rose and ascended to heaven, nevertheless the grace of the Holy Spirit
which was given to us by the Church did not pass away; rather behold, it flows down to
all generations through baptism until the end of the world.

The lamp symbolises Christ, ‘Great Sun of Justice’, and the “day-time” which is illumined by
the rays of the ‘Great Sun’ is the time of Church. CGQ gives an excellent theological
interpretation of this Christological title.

[foll. 7a-9a] The fact that at this moment, we bring forth the lamp is demonstration of
mystery: revelation of Christ, who is called the ‘Great Sun of Justice’; by the epiphany of
his holy revelation he dispelled obscurity of darkness of error from earth, and
enlightened whole world with the light of his divine teaching. On that account, Christ in
prophecy is called “Star” by Balam (Nm 24:17) and “light” by Isaiah (Is 42:6) and “Sun”
by Malachi (Mal 4:2) and “splendour” by Jeremiah (Jer 23:5; 33:15). Also his time of
coming [7b] is called “daytime”: “the night now passed away, and the day draws near”
(Rom 13:12) as said by blessed Paul. (…) For as we separate in light the mere
appearance of things, so also in the light of teaching of Christ, men are able to separate
true time from false. Or on the divine nature that is proper to become Lord from the
triune qnome that was all hidden before his revelation. Or on the future renovation, or on
all heavenly blessedness that is reserved to the just, or if in Gehenna is kept the unjust.
However, he is called “light” and time of his coming “day”. As darkness covers all good
and bad things and does not separate good from bad, but light of day separates and
manifests good and bad of all things; so also before the coming of Christ,[8b] as in
obscurity without knowledge, everything was hidden and unknown; but, the revelation of
Christ as day manifested and showed them. In it, again the mysteries, types and parables,
that had mystically served ancestors were revealed; in it again, all visions, blessings,
revelations to the first holy men were explained; in it, all promises and promises to
Fathers were completed in deed; in it, men has known that idol is idol, God is God,
creature is creature. On this Scripture named him “light of truth” (Jn 1:9) and as while
many were messiahs, sons and saviours; but one is true Son, Messiah, Saviour. Though
many are called in this name of light, just as prophets, baptisers, [9a] and apostles; true
light is called only one, because in his light all men saw light. Because of all these
accounts, the aim of economy of God is spoken. It is fitting that at this hour we bring
forth the lamp light, that it may be place of demonstration that exalts the epiphany of

11
This explains why baptism is described as fotismos, as the sacrament of illumination, as a communication of
light.
 5

Christ, he who is called “true light”, who in the teaching of his Gospel illumined the
whole world.

In the symbol of light, God speaks to man through the visible creation. In the Biblical
message, light is the most immediate image of God’s presence among men. The OT
prophecies find Christological confirmation in the language of the ‘light’. CGQ gives four
such verifications: Balam (Nm 24:17), Isaiah (Is 42:6) Malachi (Mal 4:2) and Jeremiah (Jer
23:5; 33:15). CGQ describes Christ as the “true light” that separates good from evil. This is
naturally a reminiscence of the “first light” that brought the first order in hexaemeron (Gen
1:3). ESL tradition has always interpreted the “first light” in Christological terms, as
something more than the physical phenomenon of light. Christ is pure light: the “first born”
among creation that orders and illumines the cosmos. The rite of lucernarium emphasizes the
“epiphanic” dimension of Christ’s coming past, present and future (Incarnation, Resurrection
and Parousia respectively).

3.3 Rite of Incense

CGQ attests to the use of incense in Ramsa, and gives an excellent commentary on this rite.

[foll. 10b-11a] Why do we burn incense at lakumara? It is clear that all those things that
were prescribed in Old (Testament) are figured as type of those of the New. Just as
blessed Paul said: “for the in the law, there was shadow of good things to come, not the
substance of the things themselves” (Heb 10:1). Thus, just as the blood of lamb,
sacrificed in Egypt was figuring the sacrificial blood of Christ; so also the altar of
incense that was placed on the holy of holies, upon which the High Priest burnt [11a]
precious recompenses (Lv 4:7). [The (sweet) incense at this moment is a symbol of the
sweetness of our Lord's words; what he said indicates].12 “I will give rest, bear my yoke,
upon you and learn from me, that I am tranquil and I am subdued in my heart, and you
will find rest for your souls; my yoke is pleasant and my burden is light” (Mt 11:29-30).
And again for the memory of that blessed David said: “my prayer as vapour before you”
(Ps 141:2). Just as in the tabernacle, priests were commanded to burn incense for
benevolence of God at evening and morning, so also Church does in agreement of Old
Testament (Ex 30:7-8). Again when we breath the sweet and agreeable and joyful smell
we remember the delight that Christ promised in his coming. As the word of blessed
Paul: “The eye has not seen, nor the ear heard, nor has it entered into the heart of man
that which God has prepared for those who love him” (1 Cor 2:9).

From the interpretations given by CGQ for the rite of incense, one can deduce the following
meanings: 1) the incense burnt on the incense-altar of the Tabernacle was the Old Testament
(OT) shadow of the present rite; 2) literal interpretation of “incense” in Ps 141:2 as referring
to evening prayer and sacrifice; the following spiritual interpretations to the sweet fragrance
of incense: 3) symbol of the sweetness of our Lord words (Mt 11:29-30), 4) symbol of the
delight in the future resurrection, 5) invitation to reject sin. These meanings can be
summarised in three qualifications: the rite of incense has a sacrificial, propitiatory and
eschatological character.

3.4 Opening of the Sanctuary Veil

The proclamation of peace is followed by the opening of sanctuary veil. Just like the two
lamps inside and outside the sanctuary, there are two veils in the church: one external that

12
Here CGQ seems missing a sentence, which can be reconstructed from a parallel passage in 193a.
 6

separates the sanctuary from the nave (Ex 26:33), and another internal. 13 In the weekly
Ramsa, the outer veil is opened before lakhumara, as a type of the opening of the ‘door of
penance’ or ‘door of Paradise’.

[foll.9a-10b] Immediately we open the (outer) veil as a demonstration of the opening of

the door of penance, which Christ our Lord opened to all sinners, as he said, “it is not the
healthily who are in need of a physician, but those who are weak” (Mt 9:12); and when
interpreting his word says that ‘I have not come to call the righteous, those who are few
to be found among men, but sinner, those of whom the whole world is full’ (Cf. Mt
9:13). And as the blessed Paul said, “it is a faithful word and worthy to be accepted that
Jesus Christ came to the world to give life to sinners, the first of those, am I” (1 Tim
1:15). And also in memory of the opening of the door of Paradise, to which the soul of
our Lord entered with that of the (Good) Thief, and prepared the way to all the souls of
the just, who there [10a] will dwell in honour, until the day when their bodies return in
joy. Again demonstration of the opening of the door of the firmament, through which
entered at first our Lord and will enter later all just, who loved him and preserved all his
commandments, as he promised to his disciples: “I go to prepare for you a place and I
will come again and will take you to myself, that where I am, there you may be also with
me” (Jn 14:3); as again is said “where the body is, there will the eagles assemble
themselves” (Lk 17:37); and as the word of blessed Paul that said “shall be caught up
together to the clouds to meet our Lord in the air, and so shall be ever with our Lord” (1
Tim 4:17). Also the fact that opens the external veil, and not the inner veils: we depict
this mystery in the rite that, while we are in this world we walk by faith and not by sight.
[10b] ‘And now we see as by a mirror in similitude, but then face to face and now we
know partially afterwards shall know, just as we are known’ (1 Cor 13:12). Therefore, he
gave us these things now in hope and expectation according to their order to complete
everyday his promises towards us.

3.5 The Anthem Lakhumara

The anthem of lakhumara is one of the earliest Christological hymns ever used in liturgy. In
the present form the quatrain reads as follows.
To you, O Lord of all, we acknowledge/confess,
To you, O Jesus Christ, we praise;
you are the quickener of our bodies,
and you are the Saviour of our souls.
In CGQ lakhumara is sung twice a day, in every weekly Ramsa and Sapra; while on
Sundays, instead of Sapra, it is said in the Mysteries. This will explain the denomination
qanona for lakhumara, for it is the “qanona of the day”, the antiphon repeated at the
beginning and end of each day. Besides, CGQ says nothing about its repetition within the
same service, but explicitly states that except sunset and sunrise, it is said in no other moment
of the day!
[fol. 14b] Why in Ramsa and in Sapra, we say this qanona and not in other moments?
Regarding this we say, that in each Ramsa, Sun portrays a type of our death and our
burial; and in (each) Sapra we preach our resurrection and our renewal.
CGQ is the earliest and only liturgical commentary of this ancient anthem. Though
lakhumara was originally a Christological hymn, CGQ understands it as referring to the

13
It is not clear what CGQ means by the inner veil. According to Jammo, it is probably that veil used to cover
the holy altar. Jammo, 'L’Office du soir chaldéen' (see n. 2), p. 188. It seems to be the cloth used to veil the Holy
Mysteries, but only during the service of the Mysteries. CGQ has a whole question on why the solitaries are not
using veil at the time of Epiclesis, in the way that the parish clergy do [foll. 211b-215a].
 7

divine Nature of the triune God. According to CGQ, the first line ‘To you, O Lord of all’ is
addressed to the divine Nature, that was revealed gradually in different stages in OT, but fully
by the advent of the Son, the second Person of Trinity. This is as if glorifying Trinity for the
work accomplished in Christ.
[foll. 12b-13a] “To you, O Lord of all, we confess”. This is, to You - you are God, Most
High and adorable Lord of all, who perfected your admirable dispensation to first men;
and advanced gradually to our nature, just as from bloom of infancy to culmination of
perfection; and putting aside the legal customs of Old and handed over to us in your
grace that of New through your Son and your beloved Lord Jesus Christ - (to you) we
confess and we worship on account of all your grace towards us, in each generation and
in all times, you performed and completed for our race. Since one is the divine Nature;
he who completed [13a] in his dispensation to first men, … who till the end of times to
men and for the renewal of all; Son, without beginning, who in everything equal with the
Father and the Holy Spirit, descended from the height of his greatness and assumed from
our race rational temple for concealed inhabitance, and made with him, one Son of God
and forever.
The following lines of the hymn are interpreted Christologically. CGQ follows the Pauline
hymn of Phil 2:6-11 in commenting the second line of lakhumara: we confess the divinity of
Jesus, his consubstantiality with the Father and we glorify his Name.
[foll. 13a-b] “To you, O Jesus Christ, who is in flesh”. You are the Word who assumed
(humanity) for the salvation of our race and you partook in everything of humanity
except (divine) nature, so that we may partake with him. He completed and perfected his
dispensation for our salvation. From the right hand of the Father with great glory you are
extolled, and with the Trinity you are adored [13b] … and glorified by all ranks of
heavenly hosts, because of the excellent name that you have possessed, all knees will
bend and all tongues will confess before you, in heaven and in earth and under-earth, to
the glory of God your Father (cf. Phil 2:10-11). We glorify and exalt (You) as the
admirable mediator of salvation of the living, through your grace you made all these
inferior benefits equal/level for those who will call upon in your name, and will glorify
your name.
Commenting on the Christological titles “Quickener of our bodies” and “Saviour’ of our
souls” in the latter part of lakhumara states that qnoma (body and soul) of Christ’s humanity
is the pledge for our salvation so that our bodies will be never cast off to death nor our souls
to sin.
[foll. 13b-15a] And we believe in your promise, and we trust in your Gospel, so that we
have those first fruits that were given to us through him. And we add: “You who is the
quickener of our body, and saviour of our souls”: this is, you are who through your death
killed death, and give life to our mortality, through your qnoma confirmed our
resurrection and our renewal [14a]; and through your resurrection from dead gave us
Gospel of life forever; through his renewal of our race, he raised our bodies, of those
who were worn out in corruption of death and those who were in Gehenna in despair of
mortality; this first fruits we received through your hand (by your power), and we are
confirmed: just as you resurrected from dead, so also we will be raised as you, because it
was given to you, do resurrection and judgment, according to your words through your
disciples (cf. Rom 6:2) . You did not only this to us, you raised us from death: you (not
only) resurrects our bodies, but also saves our souls from the aberration of sin, because
we are enslaved due to death and Satan. However, he uproots whole sin radically, as if it
will reign no more upon us. On account of [14b] all these graces, that you performed for
us while we were not worthy, we offer praise and eulogy to your great and holy name, all
days of our life. (…) this qanona encourages us, will not make us doubtful on our
 8

resurrection and on our renewal; of which Jesus Christ is to us [15a] the security/pledge
of them (Hb 7:22).

4. Concluding Observations
(1) The literary genre of CGQ (erotapokriseis), its content and the title of its author (Rabban)
hint at a School-cenobitic background in which the text was conceived.
(2) CGQ attests to the present structure of Ramsa even in its minute details. The antiquity of
Ramsa in the East Syriac tradition is remarkable: the structural shape received in 6th century
is preserved as such till this day.
(3) Due to monastic imprint, certain cathedral elements of Ramsa were gradually lacking in
its celebration. The rite of lucernarium and incense are the most notable absence in the
present rite.
(4) Ramsa is the celebration of evening lucernarium and incense, feast of a mini Easter.
According to CGQ, the rite of lucernarium has a full theology of light: it is the celebration of
the protological, sacramental and eschatological nature of the Risen Christ, the Light.
(5) The anthem of lakhumara is one of the earliest Christological hymns ever used in liturgy.
In CGQ, weekly lakhumara still conserves traits of a processional introit; the hymn was sung
accompanying the egression of light and incense to Bema.

Joseph Alencherry
Good Shepherd Major Seminary Kunnoth