ܫܚܝܡܐ الإشحيم بالسريانية في صفحة واحدة، هنا

ܡܙܡܘܪ̈ܐ ܕܫܚܝܡܐ ܘܕܚܕ ܒܫ̈ܒܐ مزامير الإشحيم والآحاد، هنا

الإشحيم بالعربية (ترجمة المطران يوسف منير)، هنا

الإشحيم سرياني – عربي في عامودين متوازين، ملفات وورد، هنا

لقراءة الإشحيم وسماعه في وقت واحد، للكومبيوتر راجع صفحة الإشحيم على موقع كولان سوريويي، إعداد الشماس سمير زكو، هنا أو تنزيل تطبيق Shimo

لقراءة الإشحيم وسماعه في وقت واحد، للموبايلات راجع صفحة الإشحيم على موقع مالكية ديلان، إعداد الشماس سمير زكو، هنا

الإشحيم بالإنكليزية موجود على تطبيق Sh’himo

ܫܚܝܡܐ (Pdf)

الإشحيم سرياني عربي في عامودين (Pdf)

The Regular Weekday Service Book


The regular weekday service book or the shhimo (lit. simple) is a medium-sized book comprised of prayers and songs and although brief it contains many themes relating to praises, repentance, the commemoration of the Virgin, the Apostles, the fathers of the church, the prophets, the martyrs and the dead. These pravers and songs are metrical, save for the verses recited daily with the Magnificat of the Virgin Mary which begins “My soul doth magnify the Lord”. They are distributed over the seven times of prayer, i.eevening prayer (nones), night prayers (vespers), the complinemorning prayers and the prayers at the third hour, sixth hour and ninth hour. Today, these prayers are chanted only in the mornings and evenings in special and common melodies based on the eight basic melodies with two of them alternated for each week.

This sendee book was most likely compiled at the end of the seventh century’ by the effort of St. Jacob of Edessa as mentioned by a copy presented at the Bibliotheque Nationale in Paris transcribed in the fifteenth century’. This author has read in some ancient copies of this book that it was compiled according to the Edessan tradition. The authors of this book are St. Ephraim, St.  Jacob of Sarug, St. Isaac, St. Balai, metropolitan of Balsh and Simon the Potter. It is not unlikely that Jacob of Edessa was also a contributor to the writings of this book and that he selected a  simple and unintricate verse that would be easily comprehended by  the different categories of believers. In the fourth chapter of his  treatise against the allegations of deacon Yeshu’ who, fascinated by  the Greek rituals, criticized the simplicity of the shhimo , Bar $alibi  

wrote: “This book was prepared for chanting by the simple worshippers and monastics. This is why its compilers chose simple verses which would immediately be assimilated by the mind and On Syriac Sciences and Literature would move the heart.” 1 Indeed things are meant to suit their purpose.  Of the oldest copies which we came across are a few leaves preserved in the Damascus Museum which are the remainder of a  copy written around the eighth century in a terminology slightly  different from that in the common copies familiar to us. Another  mutilated copy, owned by the Edessenes’ church in Aleppo, was  written in the Estrangelo script in the fourteenth century according to the tradition of the Holy Mountain of Edessa. In another place  in this copy there is this statement: “according to the arrangement  of the Holy Monastery of St. Jacob or the Monastery of Nawawls.”  This copy also contains verses of poetry different than the verses  which we have today, most of which belong to the third, sixth and  ninth hours of prayer. In these verses the litany is sometimes  repeated or superseded by a short supplication.  The shhimo was published in the Za’faran Monastery in 1890. It  was also published by this writer, for the second time in 1913 and  for the third time in Jerusalem in 1934 after comparing with seven  other moderately old copies collated with copies in Mosul and al–  Sham, [Syria] which differ in some places. This writer wrote a  historical introduction for the third edition.

The Scattered Pearls

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