M.A Thesis by Fr. Justin Neelankavil

GENERAL INTRODUCTION
Chaldean Syrian Church of the East, the faithful remnant of the Church of the
East in India1, preserves many of the offices without being polluted by the external
influences. It is appreciating that the unionate churches of the Ch. O. E is preparing
their way back to its original stature. Hudra, is an important breviary of Ch. O. E. It
consists of daily official prayers of the Church throughout the year and a necessary
spiritual steps in the day-to-day Christian life. It is an extensive celebration of the history
of salvation, centred on Christ.
Rogation of the Ninevites is familiar in Bible2. But the office of the Rogation
commemorates the salvific events as well as the teachings of our forefathers. It is
interesting to know that how they have conveyed their theological ideas through the
prayers and hymns.
Purposes and scope of the Study
Many parts of the Rogation in Hudra, have been translated in to Malayalam by
Core Episcope Rev. Raphel Vattakkuzhi3. But the part of the rogation of the Church of
the East, which I have translated, is not translated into any other languages. A few of
them have tunes and clergy sing them beautifully in our church during the Rogation. The
rest of them have no tunes or are difficult to sing harmonically during the office. We
simply chant them harmoniously in Syriac. Thus lay people don’t have opportunity to
understand the hidden theological treasures. Having translated, I have attempted to reveal
the theological insights, which have been developed by various forefathers of the church
beginning from the third century, lay behind them. I have also tried to find out the literary
style of this specific part. Another objective of my study is that to find out the differences
among Darmo Hudra4, Ms.Tcr.27 and Bedjan Hudra, 5. It will help us to know the
omissions and additions in relation with the manuscript.
4
Thoma Darmo (ed), Ktaba daqdam wadbatar wadḤ udra wadkashkol wadgaza wqale d ‘udrana ‘am
ktaba dmazmore, in 3 vols. (Mar Narsai Press Trichur 1960-1961).
5
Paul Bedjan (ed), Breviarium iuxta ritum Syrorum Orientalium id est Chaldaeorum , in 3 vols. Leipzig
1838-1920
Limitation of the Study
My thesis focuses on a small part of the office of the Rogation. The theological
ideas, which I have assumed to be of certain writers, may not be actually belong to them.
I could not collect the work of the authors which Hudra had mentioned. For example.
Mar Geevarghese Warda, Mar Salleetha, Mar Ava Catholicos etc.
Methodology
This thesis is an outcome of my studies based on Hudra- of Church of The East.
Here I have concentrated on selected onyathe and qale of two mawthve in Wednesday of
the three days rogation of the Ninevites( ‫ܒܒܒܒܒܒܒܒܒ‬

‫) ܒܒܒܒܒܒܒܒܒ̈ܒ‬.For the purpose of comparison I have used Ms.Tcr.27,
Darmo Hudra from Trichur and Bedjan Hudra as the primary sources. The Ms. is written
at Alkaya in 1598 and is t h e oldest one among the collection of Ḥudra texts in the
Library of Metropolitan Mar Aprem and it is the foundation of the printed text of Darmo
Hudra from Trichur. For all the studies other than translation, Darmo Hudra is used as a
primary source. To get the origin of theological ideas of Hudra I have gone through the
certain works of various writers like Aphrahat, Ephrem, Narsai, Theodore of Mopsuestia,
Nestorius, Issac of Nineveh etc. which is used as secondary sources. Various journals and
periodical have helped me in the way of my study.
Structure of the Study
This thesis consists of five chapters.
First chapter deals with a short history of the compilation of Hudra and the origin of the
fasting of the Ninevites.
Second chapter describes the Hudra manuscript. The comparison of various texts
have been carried out here.
Third chapter contains the Syriac text and its translation.
Forth chapter makes an unusual analysis based on its literary style.
Fifth chapter presents a theological analysis from the perspective of Christology,
Pneumatology, Soteriology, Eschatology, Ecclesiology and Mariology.
Chapter I
Hudra and the history of Rogation
Hudra
Hudra means circle. The word is derived from the root ‫ ܒܒܒܒ‬which means
to go round, to encompass etc6. The name is significant since it includes hymn and prayers
of a whole year. According to the tradition, the present East Syriac Liturgical Hudra and
its calendar were compiled by the great liturgical reformer Išo‘yahb III7. With the
assistance of the monk Henanišo‘ of Hedhyabh, he compiled the Hudra in the year
650/651 A.D.8 There are three edition for Hudra. The edition of Joseph Kelayta, the
Chaldean (Catholic) version by Paul Bedjan and The Hudra of the Church of the East
edited by Mar Thoma Darmo9. It has three volumes. The Syriac text of this
running to 3710 pages. Bedjan Hudra has 3043 pages.
The history of Rogation as mentioned in Hudra10
6
Payne Smith, A compendious Syriac Dictionary, Oxford, 1903, 128
7
Catholicos Patriarch of Ch.o.E from 649-659
8
Jincy O.U, Qulase d- Marth Maryam( A study on the Litugy of Hours for the “ Praises of Mary”
based on Ms.Tcr.27), Doctoral Thesis, Kottayam, 2009, 4.
9
1903-1969. Metropolitan of India from 1950
10
Page: ‫ ܒܒܒ‬My translation.
Chapter II
The Manuscript and the Comparison study
Description of Manuscript.
Ms. Tcr 27 is a manuscript of the East Syriac divine office Fine and thick paper,
good binding with leather and wood, eastern script with Estrangela for titles, entirely by
the same hand; rubric, subtitles and punctuation mark in red colour and others in black
ink, the subtitles are in margin -Some colour pictures are seen at the beginning and end
of different sections and at the end of all prayers, about 29.3 cm by 20.3 cm (written
surface 23.5 x 14.5 cm), consisting of 58 quires (1321 pages). The quires, signed with
letters, were originally 54 in number. There are 27 lines in each page and written on
both sides of pages. Catch words in each recto page. This Ḥudra manuscript is written
by deacon Ḥananišo‘, in a neat, regular character with East Syriac vowels. It is dated
A.G.1909, A.D.1598 at Alkaye11. Rogation of Ninevites can be seen in pages 209-310.
Comparison
In case of thirty one out of ninety two stanzas of DH12 is similar to BH13but
different from Ms. In fourteen cases of DH the psalter clause is different from the Ms.
We cannot see stanza 8 in the Ms. which can be seen in DH. In stanzas 21 and 32 we
cannot see few lines in the Ms. which seems to be the carelessness of the scribe, but can
be seen in DH and BH. In seventeen stanzas of DH, one or two words are changed or
added when compared to the Ms. Only eleven differences are visible between DH and
BH where (BH) either some stanzas are added or some words are changed.
The important differences are as follows. In the first stanza BH uses ‘son the
word’ instead of ‘the temple of God the word’. So the meaning of the line changes to ‘Mary
carried the son the word in her womb in great glory’. If he had changed the term as ‘the
temple of God’ it was comprehensible because of the anti-Nestorian view. But this is an
11
Jincy O.U, Qulase d- Marth Maryam( A study on the Litugy of Hours for the “ Praises of Mary”
based on Ms.Tcr.27), Doctoral Thesis, Kottayam, 2009, 42,43.
12
Darmo Hudra
13
Bedjan Hudra
‫‪amazing change. In stanza 88 ‘Mother of Christ’ in DH and Ms. is changed in to ‘Mother of‬‬
‫‪God’ in BH.‬‬
‫‪Comparison Table‬‬
‫‪S‬‬ ‫‪Darmo Hudra‬‬ ‫‪Thrissur Ms. Tcr.27‬‬ ‫‪Bedjan hudra‬‬
‫‪t‬‬
‫‪1‬‬
‫ܒܒܒܒܒܒܒܒ‬
‫̇‬ ‫‪Same‬‬ ‫ܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬
‫‪2‬‬ ‫ܒܒܒ ܒܒܒܒ ܒܒܒܒܒ‬ ‫‪ Same D Hudra‬ܒܒܒܒ ̇‬
‫)‪(SDH‬‬
‫ܒ̄ܒܒܒ‪ .‬ܒܒܒܒ‬ ‫ܒܒܒ‬
‫‪3‬‬ ‫ܐܐܐ ܐܐ‬ ‫‪ SDH‬ܐܐܐܐ‬
‫ܐܐܐܐܐܐܐܐܐܐ‬
‫̇‬ ‫ܐܐܐܐܐܐ‬
‫ܐܐܐܐܐܐ‪ ...‬ܐܐܐܐ ܐܐܐ‬
‫̱‬
‫‪5‬‬ ‫‪ Do not find‬ܒܒܒܒܒܒܒ‬ ‫‪SDH‬‬
‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ ܒܒܒܒܒ‪.‬‬
‫ܒـܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ̈ܒ‬
‫̇‬
‫‪6‬‬
‫ܐܐܐܐܐ‬
‫̤‬ ‫‪ Do not find the‬ܐܐܐܐܐܐܐܐ‬
‫‪whole stanza‬‬
‫ܐܐܐܐܐܐ‬ ‫ܐܐܐ‬
‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐ‬
‫‪...‬‬
‫‪8‬‬ ‫‪Do not find‬‬ ‫‪SDH‬‬
‫‪1‬‬
‫ܐܐܐܐ̈ܐܐ‬ ‫ܐܐܐ̄ ̇‬
‫ܐ‬ ‫‪SDH‬‬
‫‪0‬‬
‫̇‪ ...‬ܐܐܐܐܐܐܐܐܐ‬
‫ܐܐܐܐܐܐ‬
‫ܐܐܐܐܐܐܐܐ‬
‫‪1‬‬ ‫‪Stanza starts with the psalter‬‬ ‫‪Placed differently‬‬ ‫‪SDH‬‬
‫‪3‬‬ ‫‪clause‬‬
‫ܐܐܐܐܐܐܐܐܐܐܐ‬
‫ܐܐܐܐ‬
‫ܐܐܐܐܐܐܐܐܐ‬
‫ܐܐܐܐܐܐ‬
‫‪1‬‬ ‫‪ A‬ܒܒܒܒܒ‬ ‫‪Do not find‬‬ ‫ܒܒܒܒܒܒܒ‬
‫‪4‬‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒ‬
‫̇‬ ‫‪Do not find‬‬
‫‪ B‬ܒܒܒܒܒܒܒܒ‬
‫‪1‬‬ ‫‪ A‬ܒܒܒܒܒܒܒܒܒ‬ ‫‪Do not find‬‬ ‫ܒܒܒܒܒܒܒ‬
‫‪5‬‬
‫‪2‬‬ ‫ܒܒܒܒܒܒ‬ ‫‪Do not find these lines‬‬ ‫‪SDH‬‬
‫‪1‬‬
‫ܒܒܒܒ̈ܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒ̈ܒ‬
‫ܒܒܒܒܒ ܒܒܒܒ‪.‬‬
‫̇‬
‫ܒܒܒܒܒܒ‬
‫ܒܒ̈ܒܒܒܒܒܒ‬
‫ܒ̈ܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒ ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‪.‬‬
‫̇‬
‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒ ܒܒܒܒܒܒ‬
‫ܒܒܒܒ̈ܒܒܒܒܒܒ‬
‫ܒܒ‪ .‬ܒܒܒܒ‬
‫ܒܒܒܒ ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ̈‬
‫ܒ‪ .‬ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ̈ܒ‬
‫ܒܒܒܒܒ ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ̈ܒܒ‪.‬‬
‫‪2‬‬
‫ܒܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒܒܒ̈ܒܒ‬ ‫‪SDH‬‬
‫‪9‬‬
‫‪3‬‬ ‫ܒܒܒܒܒܒܒ‬ ‫‪Do not find‬‬ ‫‪SDH‬‬
‫‪1‬‬
‫‪3‬‬
‫ܒܒܒܒܒܒܒ̈ܒ‬ ‫‪A‬‬
‫‪Do not find these lines‬‬ ‫‪SDH‬‬
‫‪2‬‬
‫‪B‬‬
‫‪ .‬ܒܒܒ ܒܒܒܒ‬
‫ܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ̈ܒܒ‬
‫ܒܒܒ‬
‫ܒ‪.‬ܒܒܒ ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‪.‬‬
‫ܒ̈ܒܒܒܒ ܒܒܒ‬
‫ܒܒܒܒܒܒ‬
‫‪ .‬ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ̈ܒܒܒܒ‬
‫ܒ‪ .‬ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ̈ܒ‬
‫̱‬
‫‪3‬‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫‪Do not find‬‬ ‫‪SDH‬‬
‫‪3‬‬
‫‪3‬‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒ‬
‫̇‬ ‫‪SDH‬‬
‫‪5‬‬
‫‪3‬‬
‫ܐܐܐܐܐ̈ܐܐ ܐܐܐ‬ ‫ܐܐܐ‬ ‫‪SDH‬‬
‫‪7‬‬
‫ܐܐܐܐ̈ܐܐܐ‬ ‫ܐܐ̈ܐܐܐ‪...‬‬
‫‪..‬‬
‫‪3‬‬ ‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬ ‫‪SDH‬‬
‫‪8‬‬
‫ܐܐܐܐܐܐܐ̈ܐܐ‬ ‫ܐܐܐܐܐܐܐ‪..‬‬
‫ܐܐܐܐܐܐܐܐ‬ ‫‪.‬‬
‫‪3‬‬ ‫ܐܐܐܐܐ‬ ‫ܐܐܐܐܐ‬ ‫‪SDH‬‬
‫‪9‬‬
‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐ‪..‬‬
‫‪..‬‬
‫‪4‬‬ ‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐ‬ ‫‪SDH‬‬
‫‪1‬‬
‫ܐܐܐܐܐ‬
‫̇‬ ‫ܐܐܐܐܐܐܐܐ‬
‫ܐܐܐܐܐܐ‬ ‫ܐܐ‪...‬‬
‫ܐܐܐܐܐܐ‬
‫‪4‬‬ ‫ܐܐܐܐ‬ ‫ܐܐܐܐ‬ ‫‪SDH‬‬
‫‪2‬‬
‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬
‫ܐܐܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐ‬
‫‪...‬‬
‫‪4‬‬ ‫ܐܐܐܐ ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐ‬ ‫‪SDH‬‬
‫‪3‬‬
‫ܐܐܐܐܐܐܐܐ‬ ‫ܐܐ̈ܐ‪....‬‬
‫ܐܐܐܐܐܐ‬
‫ܐܐܐܐܐܐܐ‬
‫ܐܐܐܐܐ‬
‫̇‬
‫‪From 40 to 45 the order‬‬
‫‪of the stanzas is‬‬
‫‪shuffled. The order is‬‬
‫‪41,40,43,42,45,44‬‬
‫‪One stanza is added‬‬

‫‪with the psalter‬‬
‫‪clause‬‬
‫ܐܐܐܐܐܐ‬
‫ܐܐܐܐܐ‬
‫ܐܐܐܐܐܐ‬
‫‪4‬‬ ‫‪ A‬ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫‪SDH‬‬
‫‪6‬‬
‫̇‬ ‫‪B‬‬ ‫ܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒ‬
‫‪with the psalter‬‬
‫‪clause‬‬
‫ܐܐܐܐ‬
‫ܐܐܐ‬
‫ܐܐܐܐܐܐ‬
‫ܐܐܐܐܐܐ‬
‫‪4‬‬ ‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫‪SDH‬‬
‫‪8‬‬
‫‪4‬‬ ‫ܒܒܒܒܒܒ‬ ‫‪Same‬‬ ‫‪Do not find but a‬‬
‫‪9‬‬ ‫‪space is given‬‬
‫‪5‬‬
‫̇‬ ‫ܐܐܐܐܐܐܐܐ‬ ‫‪SDH‬‬
‫‪1‬‬
‫ܐܐܐܐܐܐ‬ ‫ܐ‪.....‬‬
‫̇‬
‫ܐܐܐܐܐ‬
‫‪5‬‬ ‫ܐܐܐܐܐܐܐܐ‬ ‫ܐܐ ܐܐܐܐܐ‬ ‫‪SDH‬‬
‫‪4‬‬
‫ܐ̄ܐܐܐ‬ ‫ܐܐܐ‪....‬‬
‫̇‬
‫‪5‬‬ ‫ܐܐܐܐ‬ ‫ܐܐܐܐ‬ ‫‪SDH‬‬
‫‪6‬‬
‫ܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐ‪...‬‬
‫ܐܐܐܐ‬
‫ܐ̈ܐܐܐܐܐܐ‬
‫‪5‬‬ ‫‪Stanza starts with the psalter‬‬ ‫‪Do not find‬‬ ‫‪SDH‬‬
‫‪7‬‬ ‫‪clause‬‬
‫ܐܐܐܐܐܐܐ̈ܐ‬
‫ܐܐܐܐܐܐܐܐܐܐ‪.‬‬
‫‪5‬‬ ‫‪Stanza starts with the psalter‬‬ ‫‪Same‬‬ ‫‪Another psalter‬‬
‫‪8‬‬ ‫‪clause‬‬ ‫‪clause is‬‬
‫̤‬ ‫̇‬ ‫‪added‬‬
‫ܐܐܐܐܐܐ‬
‫̤‬
‫ܐܐܐܐܐܐ‬
‫ܐܐܐ‬
‫ܐܐ‬
‫‪From 60 to 62 the order‬‬
‫‪of the stanzas is‬‬
‫‪shuffled. The order is‬‬
‫‪61,62,60‬‬
‫‪6‬‬ ‫‪First we see‬‬‫ܒܒܒܒܒ‬ ‫‪In the place of‬‬ ‫‪SDH‬‬
‫‪0‬‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒ ‪Then we see‬‬
‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒܒܒܒܒ̈‬
‫‪is used‬ܒ‬
‫‪6‬‬
‫ܐܐܐܐܐܐ‬
‫̤‬ ‫ܐܐܐܐ‬ ‫ܐܐܐܐܐ‬ ‫‪SDH‬‬
‫‪5‬‬
‫ܐܐܐܐܐܐܐܐ ܐܐܐܐܐ‬
‫ܐܐܐܐܐܐܐܐܐ‬ ‫‪...‬‬
‫ܐܐܐܐܐܐܐܐܐ̄ܐ‬
‫̇‬
‫‪6‬‬ ‫ܐܐܐܐ‬ ‫‪SDH‬‬
‫‪6‬‬
‫ܐܐܐܐܐܐܐܐ ܐܐܐܐܐܐܐ‬
‫‪ A‬ܐܐܐܐܐܐܐܐܐܐ‬ ‫ܐ‪...‬‬
‫‪ B‬ܐܐܐܐܐܐܐܐ‬ ‫‪Do not find‬‬
‫‪after 75 with the‬‬
‫‪psalter‬‬
‫ܐܐܐܐ‬ ‫‪clause‬‬
‫ܐܐܐܐܐܐ‬
‫ܐܐܐܐܐ‪..‬‬
‫‪8‬‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ‬
‫‪4‬‬
‫ܒܒ‬ ‫ܒܒܒ‬
‫‪after 84 with the psalter‬‬
‫‪clause‬‬ ‫ܐܐܐܐܐܐ‬
‫ܐ‬
...‫ܐܐ‬
8 Stanza starts with the psalter Do not find SDH
5 ‫ܐܐܐܐܐ‬
clause
‫ܐܐܐܐܐܐ‬
8 A .Do not find ‫ܒܒܒܒܒܒܒܒ‬ SDH
7
‫ ܒ‬can find after
‫ܒܒܒܒ‬
8 ‫ܒܒܒܒܒ‬ Same ‫ܒܒܒܒܒ‬
8 Do not find
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ ܒܒܒܒܒܒܒ‬B ‫ܒ‬
Same
8
‫ܒܒܒܒܒܒ̈ܒܒܒ‬ Do not find SDH
9
9 ‫ܒܒܒܒܒܒܒܒܒܒ‬ Do not find SDH
0
9 ‫ܒܒܒܒܒܒܒܒ‬ Do not find SDH
1
CHAPTER III
Syriac Text and Translation
‫ܐܐܐܐܐܐܐܐ ܐܐܐܐܐܐܐܐ‪.‬‬
‫̇‬
‫ܒܒܒܒ̈ܒܒܒܒܒܒ‪ :‬ܐܐܐܐܐ‬
‫ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫̇‬ ‫ܐܐܐܐܐܐܐ‪.‬ܒܒܒܒ‬
‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐ‬ ‫‪ .1‬ܐܐܐܐܐܐܐܐ‬

‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐܐ‪:‬‬
‫ܒ‬ ‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒܒ‬
‫̤‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬
‫̇‪.‬‬ ‫ܒܒܒـܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ ܒܒܒ ܒܒܒܒܒ ܒܒܒܒܒܒܒܒ‬
‫̤‬
‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒ ܒܒܒܒܒ ܒܒ ܒܒܒ̈ܒܒܒܒܒܒ ‪.‬‬
‫̇‬ ‫ܒܒܒ ܒܒܒܒ̈ܒܒ ܒܒܒܒܒ‬
‫ܒܒܒـܒܒܒܒܒ‬ ‫ܒܒܒܒܒ̈ܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒ̈ܒܒܒܒܒܒ‬
‫ܒܒܒ‬
‫̇‪.‬‬ ‫ܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒـܒܒ‬
‫̇‬ ‫ܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‪:‬‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܐܐܐܐ‪.‬‬
‫‪ .2‬ܐܐܐܐܐܐܐܐܐܐܐ‬
‫ܐܐܐܐܐܐܐܐܐܐܐܐܐ ܒ ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒ̄ܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒ̈ܒܒܒܒ‪.‬ܒܒܒܒ̈ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒܒ ܒ̄ܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒ̄ܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒ̄ܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒ̄ܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ ܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐܐܐ‬
‫̇‬ ‫ܐܐ‬ ‫‪ .3‬ܐܐܐ‬
‫ܒܒܒ‬ ‫ܒ‬ ‫ܐܐܐܐܐܐܐܐܐܐ‬
‫̱‬ ‫ܐܐܐ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒ̈ܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ̈ܒܒ‪.‬‬
‫ܒܒܒܒܒ̈ܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒ̄ܒܒܒܒܒ‬ ‫ܒܒܒܒܒـܒܒܒ‬
‫ܒܒܒܒܒ̄ܒܒܒܒ ܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ̈ܒܒܒܒ‪.‬ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒ ܒܒܒ ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ̈ܒ‪.‬‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬
‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐ̈ܐܐ‬ ‫‪ .4‬ܐܐܐܐܐܐܐ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒ‬ ‫ܐܐܐܐ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒـܒ‬ ‫ܒܒܒܒ̈ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ̄ܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ̈‬
‫ܒܒܒܒܒܒܒܒ̈ܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ̈ܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ̈ܒܒܒܒܒ ܒܒܒ ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‬
‫ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ ܒܒ̈ܒܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐ‬
‫̇‬ ‫‪.5‬‬
‫ܐܐܐܐܐܐܐ ܒ ܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒ‬

‫̇‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ‪.‬‬
‫̱‬
‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ̈‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒـܒܒ‬ ‫ܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒ̈ܒ‪.‬ܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒܒ ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒ ܒܒܒܒ ܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ ܒܒܒ‪ .‬ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ‬
‫ܒ‬ ‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐ‬
‫‪̤ .6‬‬
‫ܒܒܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒ̈ܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒ ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ̈ܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒـܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒ̈ܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒ̈ܒܒ‪.‬‬ ‫ܒܒܒ̈ܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ̈ܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ ܒܒܒܒܒـܒܒ‪.‬‬
‫ܐܐܐܐܐܐܐܐܐ ܐܐܐܐܐܐ ܐܐܐܐܐܐ̈ܐܐ‬ ‫‪.7‬‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒ‬

‫ܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒـܒܒ ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ̈ܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒـܒܒ‬ ‫ܒ̈ܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒـܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒ̈ܒ ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫‪ .8‬ܐܐܐ ܐܐܐܐܐܐ ܐܐܐܐ ܐܐܐܐܐܐܐ ܒ‬
‫ܒܒܒܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‬
‫̇‬
‫̇‬ ‫ܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒ ܒܒܒ ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫̇‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒ‬
‫̮‬ ‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒ ܒܒܒܒܒܒܒ ܒܒܒ ܒܒܒܒܒܒ̈ܒܒ‪.‬‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ̈ܒܒܒܒ‪.‬‬
‫̮‬
‫̇‬ ‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬
‫̇‬ ‫‪.9‬‬
‫ܐܐܐܐܐܐ ܒ ܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ‬

‫ܒܒܒܒܒܒ ܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬
‫̤‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ̈‪.‬ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒ̄ܒܒܒܒܒܒܒܒܒ‪.‬ܒ̈ ̇‬
‫ܒܒܒ ܒܒܒ̈ܒܒܒܒܒ‪ .‬ܒܒܒ ܒܒܒܒܒܒܒ‬
‫ܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒ̈ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒ̈ܒܒ‬
‫ܐܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐ̈ܐܐ‬ ‫‪.10‬‬
‫ܒܒܒܒ‬ ‫ܒ‬ ‫ܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐ‬

‫ܒܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ̈ܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‪.‬ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒ̄‬
‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫̇‬
‫ܐܐܐܐܐܐܐܐܐ ܐܐܐܐܐ ܐܐܐܐܐܐ ܒ‬ ‫‪.11‬‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬

‫ܒܒܒܒܒܒܒܒ ܒܒܒܒܒ̈ܒ‪ .‬ܒܒܒܒ ܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒ̈ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ̈ܒ‬
‫ܒ̄ܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ̈ܒ‪.‬‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬
‫ܒܒܒܒ‬
‫̇‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐܐܐܐܐ‬ ‫‪.12‬‬
‫ܐܐܐܐ̈ܐܐ‬ ‫ܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐ‬

‫ܒ‬ ‫ܐܐܐܐܐܐ̈ܐܐܐܐ‬
‫ܒܒܒܒܒـ̈ܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ ܒܒܒ̈ܒܒܒ ܒܒܒܒܒܒܒ̈ܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ̈ܒܒܒ‬
‫̱‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒ‬ ‫ܒ̈ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒ̈ܒܒܒܒܒܒܒ‪.‬‬
‫̱‬ ‫ܒܒܒܒܒܒܒ̈ ̇‬
‫ܒ‬
‫ܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐܐܐܐ‬ ‫‪.13‬‬
‫ܐܐܐܐܐܐܐܐܐ ܐܐܐܐܐܐ ܒ ܒܒܒܒـܒܒ‬

‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒ̈ܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒ‬
‫̱‬
‫ܒܒܒܒܒܒܒܒܒ̈ܒ‪ .‬ܒܒܒܒܒܒܒ ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫̇‬
‫ܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒ̈ܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒ̄ܒܒܒܒ‬
‫̇‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬
‫̇‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ‬
‫̱‬
‫ܐܐ̈ܐܐܐܐܐ‬ ‫ܐܐܐ‬ ‫ܐܐܐܐܐ‬ ‫‪.14‬‬
‫ܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒ‬ ‫ܒ‬ ‫ܐܐܐܐܐܐ‬

‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒ̈ܒܒ ܒܒܒܒܒܒܒ‬
‫ܒ̄ܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒ ܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒ ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫̇‪.‬‬
‫ܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ ܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ ܒܒܒ ܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ‬ ‫ܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫̇‬ ‫ܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬
‫ܒܒܒܒ̈ܒܒ ܒܒ̄ܒܒܒ̈ܒܒ ܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐ ܐܐܐܐܐܐܐܐ ܐܐܐܐܐܐܐܐܐ‬ ‫‪.15‬‬
‫ܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐ‬

‫ܒܒ‪.‬‬
‫ܒܒܒܒܒܒ̈ ̇‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒ̈ܒܒܒܒܒܒܒ‬
‫ܒܒܒ ܒܒܒܒܒܒ‪.‬‬
‫̇‬ ‫ܒܒܒ̈ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒ ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ̈ܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ̈ܒܒܒܒ‪.‬‬
‫̮‬
‫̱‬ ‫ܒܒܒܒ‬
‫ܐܐܐܐܐܐܐ ܐܐܐ‬
‫̇‬ ‫ܐܐܐܐ ܐܐܐܐܐܐ‬ ‫‪.16‬‬
‫ܒܒܒ‬ ‫ܒ‬ ‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐ‬

‫̇‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒ‬ ‫ܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒ̄ܒܒܒܒܒ̈ܒܒ‪.‬‬ ‫ܒܒܒܒ̈ܒܒ‬
‫ܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒ̈ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬
‫̇‬ ‫ܒܒܒ‬
‫ܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒ ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ‬
‫ܒܒ̄ܒܒܒܒܒ̈ܒܒ ܒܒܒ ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‪.‬‬
‫̇‬
‫̇‬ ‫ܒܒܒܒܒ̄ܒ‪.‬‬
‫ܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐ‬ ‫‪.17‬‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫̇‬ ‫ܐ‬ ‫ܐܐܐܐ̈ܐܐ‬
‫ܒܒܒܒ ܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒ ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒ‪.‬ܒܒܒܒܒܒܒ‬
‫̱‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫̇‬
‫̱‬ ‫ܒܒܒܒܒ̈ܒ‬
‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒ̄ܒ̈ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ̄ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒ‪ .‬ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ̈ܒ ܒܒܒܒܒܒܒ̈ ̇‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܐܐܐܐܐ ܐܐܐܐܐܐ ܐܐܐܐܐܐܐ ܐܐܐ‬ ‫‪.18‬‬
‫ܒܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐ̈ܐܐ‬ ‫ܐܐܐܐܐܐܐ‬

‫ܒܒܒܒ̈ܒܒܒܒ ܒܒܒܒܒܒܒ‬
‫̮‬ ‫ܒܒܒ̈ـܒܒܒܒ‬
‫ܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒ̈ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒ̈ܒܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒ̈ܒܒ ܒܒܒܒܒܒܒ̈ܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒ‪.‬‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒ‬
‫̇‪.‬‬ ‫̇‬ ‫ܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒܒ ܒܒܒܒ̈ܒ‬
‫ܐܐܐܐܐ̈ܐܐܐ‬ ‫ܐܐܐܐܐ̈ܐ‬ ‫ܐܐܐܐܐ‬ ‫‪.19‬‬
‫ܐܐܐܐܐ ܐܐܐ̈ܐܐܐܐܐܐ ܐ ܒܒܒܒܒܒܒ‬

‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒܒܒ‬
‫̮‬ ‫ܒܒܒ̈ܒܒܒ‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‬
‫ܒܒܒܒ̄ ̇‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒ‪.‬‬
‫ܒܒ̈ܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ̈ܒܒ‪.‬‬
‫̇‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒ‬
‫ܒܒܒܒ̈ܒܒ ܒܒܒ̈ܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒ̈ܒܒ‬
‫̱‬ ‫ܒ‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ̈ ̇‬
‫ܒܒܒܒܒܒܒܒ ܒܒܒܒܒ ܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐ ܐܐܐܐܐܐܐܐ ܐܐܐܐܐܐܐܐܐܐ‬ ‫‪.20‬‬
‫ܒܒܒ‬ ‫ܐ‬ ‫ܐ̈ܐܐܐܐܐܐ‬ ‫ܐܐܐܐ‬

‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒ ܒܒܒ ܒܒܒ̄ ̇‬
‫ܒ‬
‫ܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬
‫̇‬
‫ܒܒܒܒـܒܒ̈ܒܒܒ‪.‬ܒܒܒܒ̈ܒܒܒ‬
‫ܒܒܒܒܒ̈ܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒ‬
‫̮‬ ‫ܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒ ܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ‬
‫ܒܒܒܒܒܒ‪.‬ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐܐܐܐ ܐܐܐܐ̈ܐܐܐ ܐܐܐܐܐ‬ ‫‪.21‬‬
‫ܐܐܐܐܐܐܐܐܐ ܐܐܐܐܐܐܐ ܐ ܒܒܒܒܒ‬

‫̇ ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ‬
‫ܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒܒܒ̈ܒ‬
‫ܒܒܒܒܒܒ ܒܒ̈ܒܒܒܒܒܒ ܒ̈ܒܒܒܒܒܒܒ‪.‬‬
‫̇‬ ‫ܒܒܒ ܒܒܒܒܒ ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒܒ̈ܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ‪.‬ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ ܒܒܒܒܒ ܒܒܒܒܒܒܒ̈ܒܒ‪.‬‬
‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐ‬
‫̇‬ ‫ܐܐܐܐܐ‬ ‫‪.22‬‬
‫ܐܐܐܐܐܐ ܐ ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ‬

‫ܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ‬
‫ܒܒܒܒܒܒ‪.‬ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ ̤‬
‫ܒܒ‬‫̣‬ ‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫̇‬ ‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ‪.‬‬
‫̤‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒ‪.‬‬
‫ܒܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒ‬
‫̇‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‪.‬ܒܒܒܒܒܒܒܒ ܒܒܒܒ̈ܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒ ܒܒܒܒ̈ܒܒ‪.‬ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒ‬
‫ܒܒܒܒ̄ ̇‬
‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒ‬
‫ܒܒ̈ܒܒܒܒܒܒ‬
‫ܒ̈ܒܒܒܒܒܒܒ‪.‬ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒ ̇‬
‫ܐܐܐܐܐ ܐܐܐܐܐܐܐ ܐܐܐܐܐܐܐܐ ܐ‬ ‫‪.23‬‬
‫ܒܒܒ ܒܒܒܒܒ ܒܒܒܒܒܒܒ ܒܒ̈ܒܒܒܒܒ‬

‫ܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬
‫ܒܒܒܒܒ‪ .‬ܒܒܒܒܒ ܒ̄ܒܒܒ ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒ‬
‫̇‬ ‫ܒܒܒܒ̄‬ ‫ܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒ ܒܒܒ̈ܒܒܒܒܒܒ ܒܒ̈ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ‬ ‫ܒ̄ܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒـܒܒܒܒܒ‪.‬‬
‫ܒܒܒ‬
‫̇‬ ‫ܒܒܒ ܒܒܒ̈ܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ̈ܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒـܒܒܒܒܒ ܒܒܒܒܒܒ̈ܒ‬
‫̇‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐ̈ܐ‬ ‫ܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐ‬ ‫‪.24‬‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐ‬

‫ܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒ̈ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒܒܒܒ̈ܒܒܒ‪.‬‬
‫̇‬ ‫ܒܒܒܒܒ̈ܒܒܒ‬
‫ܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ̈ܒܒ‪ .‬ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒ̈ܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒـܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒ̈ܒ ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐ‬ ‫‪.25‬‬
‫ܐ‬ ‫ܐܐܐܐܐ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫̮‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒ̈ܒܒܒܒ‪.‬‬
‫̮‬ ‫ܒܒܒܒـܒܒ̈ܒܒܒ‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒ̈ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‬
‫ܒܒ̈ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒ̈ܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒ ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒܒ ܒܒܒܒܒ‬
‫ܒܒܒܒ̈ ̱‬
‫ܒܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒ ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ̈ܒ‪.‬‬
‫̇‬ ‫ܐܐܐܐ‬ ‫‪.26‬‬
‫ܐܐܐ‪.‬ܒܒܒܒܒܒܒ‬
‫ܐܐܐ̄ ̇‬ ‫ܐܐܐܐܐܐܐܐ‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫̮‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒ̈ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ̈ܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒ ܒܒܒܒܒ‬
‫̇‬ ‫ܒ̄ܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒ̈ܒܒ‪.‬‬
‫ܒܒܒܒܒܒ ܒܒܒܒ‪ .‬ܒܒܒܒܒܒ ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‪،‬‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒ̈ܒܒܒܒ‪.‬‬
‫ܒܒ ̮‬ ‫ܒܒܒܒ̈ܒ‬
‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐ ܐܐܐ ܐܐܐܐܐܐ‬
‫̇‬ ‫ܐܐܐܐܐܐ‬ ‫‪.27‬‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܐܐܐܐܐ̈ܐܐ‪.‬‬

‫ܒܒܒܒܒ‬ ‫ܒܒ̈ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒ̈ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒ̈ܒܒܒ ܒܒܒܒ̈ܒܒܒܒ‪ .‬ܒܒܒܒ̈ܒܒ‬
‫ܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ ܒܒܒ ܒܒܒ ܒܒ ܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ̈ܒ‪.‬‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ ܒܒܒܒܒ̈ܒܒ ܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒ̈ܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒ‪.‬‬
‫ܐܐܐ̈ܐܐܐ‬ ‫ܐܐܐܐܐܐܐ‬ ‫‪.28‬‬
‫ܒܒܒܒܒܒܒ‬ ‫ܐܐܐܐܐܐܐܐܐܐܐܐܐ‪.‬‬
‫̇‬ ‫ܒ̈ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ̈ܒ ܒܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒ‬
‫ܒܒ̈ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫̇‬
‫̇‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒـܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒܒܒܒ‪.‬‬ ‫ܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫̇‬
‫ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐ‬ ‫‪.29‬‬
‫ܐܐܐ‬
‫̇‬ ‫ܐܐܐ̈‬ ‫ܐܐܐܐܐܐܐܐ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܐܐܐܐܐܐܐ‪.‬ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ̈ܒܒ ܒܒܒ ܒܒܒܒܒ ܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ̈ܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒ ܒܒܒـܒܒܒܒܒܒ̈ܒ‪ .‬ܒܒܒܒ‬
‫ܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒ ܒܒܒܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒ ܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒ̈ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐܐܐܐܐܐ ܐܐܐܐ ܐܐܐܐܐܐ‪.‬‬
‫̱‬ ‫‪.30‬‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬

‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒـܒ̈ܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒܒ‪.‬‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ̈ܒ‪.‬ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒܒܒ‪.‬‬ ‫ܒܒܒ‬
‫ܒܒܒܒ̈ܒܒܒܒܒ‪.‬‬ ‫ܒܒ̈ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ ܒܒ̈ܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒ ܒܒܒܒ̈ܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ ܒܒܒܒܒ ܒܒܒܒܒ ܒܒܒܒܒܒ‪.‬‬
‫̤‬
‫ܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒ̈ܒ̈ܒܒܒܒ‪.‬‬ ‫ܒ̈ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬
‫ܒܒܒ ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒ̄‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒ‪.‬‬
‫ܒܒܒ̈ܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒܒ ܒܒܒܒܒ‬
‫ܒܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒܒܒܒܒ‪.‬‬
‫̇‬ ‫ܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‬
‫̇‪.‬‬
‫ܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐܐܐܐܐܐܐܐܐ‬ ‫‪.31‬‬
‫̇‬ ‫ܐܐܐܐܐܐܐ ܐܐܐܐܐܐܐܐܐ‪.‬‬
‫̱‬
‫ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫̤‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫̤‬ ‫ܒܒܒܒܒܒ‬
‫̇‪.‬‬
‫ܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒ‬ ‫‪.‬‬ ‫ܒܒܒ̈ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ̈ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒـܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ ܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒ̈ܒܒܒܒܒܒ‬ ‫ܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒـܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‬
‫̇‪.‬‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒ‬
‫ܒܒܒܒܒܒܒ ̇‬
‫ܐܐܐܐܐܐܐ̈ܐܐܐܐܐܐܐܐܐܐܐܐܐܐܐ‬ ‫‪.32‬‬
‫ܐܐܐܐ̈ܐܐ‬ ‫ܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐ‬

‫ܒܒܒܒ̈ܒܒܒܒܒܒܒܒܒ‬ ‫ܐܐܐ̈ܐܐܐܐܐ‪.‬‬
‫ܒܒܒ̈ܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ̈ܒܒܒ‬ ‫ܒܒܒܒܒܒܒ̈ܒܒ‪.‬‬
‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒ‬
‫̱‬
‫ܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ̈ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬ܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬
‫ܒ̈ܒܒܒܒ ܒܒܒ ܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ̈ܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫̱‬ ‫ܒܒܒܒܒܒ ܒܒܒܒܒܒܒ̈ܒ‬
‫ܐܐܐܐܐܐܐܐܐܐܐܐܐܐܐܐܐܐܐܐ‬ ‫‪.33‬‬
‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬
‫ܒܒܒܒܒܒ‬ ‫ܐܐܐܐܐܐܐ‪.‬ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ ܒܒܒܒܒ ܒܒܒܒܒܒܒ ܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒ ܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒ‬
‫ܒܒܒ ܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒ‬
‫ܒܒܒ ܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒܒ ܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ‬ ‫ܒܒܒـܒܒ‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒ ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒܒ ܒܒ ̇‬
‫ܒܒܒܒܒܒܒ ܒܒܒ ܒܒܒ ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐܐܐܐܐܐܐܐܐ‬
‫̇‬ ‫‪.34‬‬
‫̇‬ ‫ܐܐܐܐܐܐܐܐܐܐܐܐ‬
‫ܒܒܒ̈ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܐܐܐܐܐܐ‪.‬‬
‫ܒܒܒܒܒܒܒ̈ܒܒܒ ܒܒܒܒܒܒܒ ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒܒܒ̈ܒܒܒ‪.‬‬
‫ܒܒܒܒ‬
‫̇‬ ‫ܒܒܒ‬
‫̤‬ ‫ܒܒܒܒܒܒ ܒܒܒܒܒܒܒ̈ܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒ̈ܒ‪.‬‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒ̈ܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒ̄ܒܒ‬
‫ܒܒܒܒܒܒ ܒܒܒܒܒܒܒ ܒܒܒ ܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒ̈ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ‪.‬‬
‫ܐܐܐ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐܐ̈ܐܐ‬ ‫‪.35‬‬
‫ܐܐܐܐܐܐܐܐ ܐܐܐ ܐ̈ܐܐܐܐܐܐܐ ܐܐܐܐ‬

‫ܒܒܒܒ‬ ‫ܐܐܐܐܐܐ‪.‬‬ ‫ܐܐܐܐܐܐܐ̈‬
‫̇‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬ܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒ̈ܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ̈ܒ‪.‬‬ ‫ܒܒܒ‬
‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ̈ܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ̈ܒܒ‪.‬‬ ‫ܒܒܒܒܒ̈ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫̇‬
‫ܒܒܒܒ̈ܒܒ‪.‬‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫̇‬
‫̇‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒ̈ܒܒܒܒܒܒ‬ ‫ܒܒܒ‪.‬‬
‫ܐܐܐ ܐܐܐܐܐܐܐ ܐܐܐ ܐܐܐܐܐܐܐ‬ ‫‪.36‬‬
‫ܐ ܒܒܒܒܒܒܒ ܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‬

‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ ܒܒܒ̈ܒܒܒ ܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒ ̇‬
‫̇‬
‫ܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫̇‪ .‬ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒ ܒܒܒ̄ܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒ̈ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ̈ܒ‪.‬‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ ܒܒܒـܒܒ̈ܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐ̈ܐܐ ܐܐܐ ܐܐܐܐ̈ܐܐܐ ܐ‬ ‫‪.37‬‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒ‬

‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒ‬
‫ܒ̄ܒܒܒ ܒܒܒܒܒ̈ܒܒ ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒ̄ܒܒܒ‬ ‫ܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒ ܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒ‬
‫ܒ̄ܒܒܒܒܒ ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒ‬
‫̤‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒ ܒܒܒܒܒܒܒ‬
‫̤‬ ‫ܒܒܒܒܒ ܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‪.‬‬
‫̇‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‬
‫ܐܐܐܐܐܐܐ̈ܐܐ‬ ‫ܐܐܐܐܐܐܐ‬ ‫‪.38‬‬
‫ܒܒܒ ܒܒܒܒܒܒ̈ܒܒܒ‬ ‫ܐܐܐܐܐܐܐܐ ܐ‬

‫ܒܒܒܒܒܒ ܒܒܒܒ̈ܒܒ ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒ̄ܒܒܒ‬ ‫ܒܒܒܒ‬
‫̤‬
‫ܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‬
‫̇‬ ‫̇ ܒܒܒܒ‬
‫ܒܒܒ̈ܒܒ‪ .‬ܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ ܒܒܒ̈ܒܒ ܒܒܒܒܒܒܒ̈ܒ‪.‬‬
‫̇‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒ‪.‬ܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ ܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ ‪.‬‬
‫ܒܒܒ̈ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫̇‬
‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫̇‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒ̈ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‪.‬ܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ̈ܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒ ܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐ‬ ‫‪.39‬‬
‫ܐ‬ ‫ܐܐܐܐܐܐܐܐܐܐ‬
‫̇‬ ‫ܐ̄ܐܐ‬ ‫ܐܐܐܐܐܐܐ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ̈ܒܒ‪.‬‬
‫̇ ܒܒܒ ܒܒܒܒܒܒ ܒܒܒ‬
‫ܒ̄ܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒ ܒܒܒܒ ܒܒܒܒ̈ܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ̈ܒܒ‪.‬‬
‫̇‬ ‫ܒܒܒܒܒ̈ܒܒܒܒ ܒܒܒ ܒܒ‬
‫ܒܒܒܒܒ̈ܒ ܒܒܒ ܒܒܒܒܒ̈ܒ ܒܒܒܒܒ̈ܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒ‬
‫̮‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ̄ܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒ‬
‫ܒܒܒ̄ܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒ‬
‫ܒܒܒ ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒ̄ ̇‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‪.‬‬ ‫ܒܒ̈ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ̈ܒܒ‪ .‬ܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐܐ ܐܐܐܐ ܐܐܐܐܐܐܐܐܐܐ‬ ‫‪.40‬‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫̇‬ ‫ܐ‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫̇‬
‫̤‬ ‫ܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒ‬
‫ܒܒܒـܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒ̈ܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬
‫̇‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒ̈ܒܒܒܒܒ‪.‬‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒ‬
‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ‬ ‫ܒܒ̈ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐ‬
‫̇‬ ‫ܐܐܐܐܐܐ‬ ‫‪.41‬‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐ‬

‫ܒܒܒܒܒܒ ܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒ ܒܒܒܒ̈ܒܒܒܒܒ‬
‫̱‬
‫̇‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒ ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ ܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒـܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒܒܒ‬
‫̮‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒ̈ܒܒܒܒܒܒ ܒܒܒܒܒܒܒ ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒ̈ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒ‬
‫ܒܒܒ̄ ̇‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒ̈ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ ܒܒܒ ܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒ‬
‫ܒ̈ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ̈ܒ ܒܒܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐ ܐܐܐܐܐܐܐ ܐܐܐܐܐܐܐܐܐܐ‬ ‫‪.42‬‬
‫ܒܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܐ‬

‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ ܒܒ̈ܒܒܒܒܒܒ ܒܒ̈ܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒ‬
‫ܒܒܒܒܒ̈ܒܒܒܒ‪ .‬ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬ܒܒ̈ܒܒܒܒܒܒ ܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫̤‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒ̈ܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫̇‬ ‫ܒ‬
‫ܒܒܒ̄ ̇‬ ‫ܒܒܒܒܒ‬
‫̇ـܒ‪.‬‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ ܒ̄ܒܒܒ ܒܒܒ ܒܒܒܒܒܒ̄ܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒ̈‬
‫̇‬ ‫ܒ‬
‫ܒܒܒܒܒܒ̈ ̇‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒ ܒܒܒܒ̈ܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‪.‬ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒܒܒܒ‪.‬‬
‫̇‬
‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫̮‬
‫ܒܒܒܒܒܒ‬
‫̮‬ ‫ܒ̈ܒܒܒܒܒܒ‬ ‫ܒܒ̈ܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ̈ܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ ܒܒܒܒ ܒܒܒܒܒܒ̄ܒܒܒ‬
‫ܒܒܒ̄ ̇‬
‫ܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ‬
‫̇‪ .‬ܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ‬
‫ܒܒܒ‪.‬‬ ‫ܒ̄ܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ ܒܒ̈ܒܒܒܒܒܒ ܒܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒ̄ܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒ̈ܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒ̈ܒܒܒܒ‪.‬‬
‫̮‬
‫ܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐ‬ ‫‪.44‬‬
‫ܒܒܒܒܒܒܒ‬ ‫̇ ܐܐܐܐܐܐܐ ܐ‬
‫ܐܐܐ̈ܐܐܐܐ‬
‫ܒܒܒܒܒܒ̈ܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒܒܒܒܒܒ̈ܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒ̈ܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒ ܒܒܒܒܒܒܒ ܒܒܒ‬
‫ܒܒܒܒܒ‪.‬ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬ܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒ̈ܒ‪.‬ܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ̈ܒ‪.‬‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬ ‫ܒ‬
‫ܒܒܒ̄ ̇‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ ܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ̈ܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒ̄ܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ ܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒܒܒ̈ܒ‪ .‬ܒܒܒܒܒܒܒ ܒܒܒܒܒ̈ܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐ‬
‫̇‬ ‫ܐܐܐܐ‬ ‫ܐܐܐܐܐ‬
‫̇‬ ‫‪.45‬‬
‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐܐܐ‬
‫ܐ‬ ‫ܐܐܐ‬
‫̇‬ ‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐܐ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫̇‬
‫̇‬ ‫ܒܒܒܒܒ̈ܒܒܒ ܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒܒܒ̈ܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒ̈ܒܒـܒܒ‬
‫ܒܒܒܒܒܒܒ̈ܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬
‫̇‬ ‫ܒ̄ܒܒ‬
‫ܒܒܒܒܒ̈ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ ܒܒܒ̈ܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒ ܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒ̈ܒܒ‬ ‫ܒܒ‬ ‫ܒܒܒܒܒܒܒ̄ܒܒ̈ܒܒ‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒ̈ܒܒܒܒܒ‪.‬‬
‫ܒܒܒ̈ܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒ̈ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒ‬
‫ܒܒܒܒܒܒ‬
‫̇‬ ‫ܒܒ‬
‫̤‬ ‫ܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒ̈ܒܒܒ‪.‬‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ̈‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒ‬
‫ܒܒ̈ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‪.‬‬
‫ܒܒܒ̈ ̇‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐ ܐܐܐܐܐܐܐܐܐ‪ :‬ܐܐܐܐܐ‬
‫̇‬ ‫‪.46‬‬
‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐ‪.‬ܐܐܐܐܐܐܐ‬
‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐ‬
‫̇‬ ‫ܐܐܐܐܐܐܐܐܐ‬
‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ̈ܐܐܐܐ‬
‫̱‬ ‫ܐܐܐܐܐ‬
‫ܐܐܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬
‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐܐܐܐܐ‬
‫̇‬
‫ܐܐܐܐܐܐܐܐ ܐܐܐܐܐܐܐ̈ ܐܐܐܐܐܐ ܐ‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒ‬
‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒ ܒܒܒܒܒ̈ܒܒܒܒܒ‪ .‬ܒܒܒܒ‬
‫ܒܒܒܒܒܒ ܒܒܒܒܒ‬
‫ܒܒܒ ̇‬
‫̇‬ ‫ܒܒܒܒ ܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒ̈ܒܒܒܒ‪.‬ܒܒܒܒ‬
‫ܒܒܒܒ̈ܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬ܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬
‫̤‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒ̈ܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒ ܒܒܒ̈ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ̈‬ ‫ܒ̄ܒܒܒ̈‪.‬‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ̄ܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒܒ‪.‬ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ ܒܒܒ ܒܒܒܒ ܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒ̄ܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ̈ܒܒ ܒܒܒܒ‪.‬‬
‫ܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐ‬ ‫‪.47‬‬
‫ܐܐܐܐܐܐܐ ܐܐܐܐܐܐ ܐ ܒܒܒܒܒܒܒܒܒܒ‬

‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ̈ܒܒ ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒ‬
‫ܒܒܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬
‫̤‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒ̄ܒܒܒܒܒܒܒܒܒܒ‪.‬ܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒ ܒܒܒܒ ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬ ‫‪.48‬‬
‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐܐ̈ܐ‬

‫ܒܒܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ̈ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ̈‬
‫ܒܒܒ̈ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫̮‬ ‫ܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ̈‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫̱‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒ ܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒ ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‬
‫ܐ‬ ‫ܐܐܐܐܐ̈ܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐ‬ ‫‪.49‬‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬

‫ܒ̄ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒ̄ܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒـܒ̈‪.‬‬ ‫ܒܒܒ‬
‫ܒܒ̄ܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒ̈‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ‬ ‫ܒ̄ܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒ̄ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒ̈ ̱‬
‫ܒܒܒܒܒܒܒ̈‪ .‬ܒܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒ‬
‫ܒ̈ܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒ̄ـܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒ ܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒ ܒܒܒܒܒ̈ܒܒܒ‪ .‬ܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ‪.‬‬
‫ܐ‬ ‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬ ‫‪.50‬‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒ‬

‫ܒܒܒܒܒܒ ܒ̄ܒܒܒ ܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒ ܒܒܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒ‬
‫̇‬ ‫ܒܒܒܒ̄‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ̈ܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ̈ܒ‬
‫̇‬
‫ܒ̄ܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒܒ ܒܒܒ ܒܒܒܒܒܒܒ ܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬
‫̇‬ ‫ܒܒܒ‬
‫ܒܒܒܒܒـܒܒ ܒܒܒܒܒ̈ܒ ܒܒܒ ܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫̇‬
‫ܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐ‬
‫̇‬ ‫‪.51‬‬
‫ܐܐܐܐܐܐܐܐ ܐܐܐܐܐܐܐ ܐ ܒܒܒܒܒܒ‬

‫ܒܒܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫̤‬
‫ܒܒܒܒܒ̈ܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬
‫̇‬ ‫ܒܒܒܒܒܒ̈ܒܒ ܒܒܒܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒ̈ܒܒ‪.‬‬ ‫ܒܒܒܒܒ̈ܒܒ‬
‫ܒܒ̈ܒܒܒܒ‪.‬‬ ‫ܒ̄ܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐ‬
‫̇‬ ‫‪.52‬‬
‫ܒܒܒܒܒܒ ܒܒܒܒܒ̈ܒܒ‬ ‫ܐܐܐܐܐܐܐ ܐ‬

‫ܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒ̈ܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒ‬
‫̇‬ ‫ܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬ܒܒܒܒܒ‬
‫ܒܒܒ‬
‫̇‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐ ܐ̈ܐܐܐܐܐ ܐܐܐܐܐܐ ܐ‬ ‫‪.53‬‬
‫ܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒ̈ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬

‫ܒ̄ܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ ܒ̄ܒܒܒ ܒܒܒ‬
‫ܒܒܒ‬ ‫ܒ̄ܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒ̈ܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒ̈ܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫̱‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒ ܒܒܒ̄ ̇‬
‫ܒ‬
‫ܒܒܒܒ‬ ‫ܒ̄ܒܒܒ̈ܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒ̈ܒܒܒܒ‬
‫̇‬ ‫ܐ̄ܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐ‬ ‫‪.54‬‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐܐܐܐ‬

‫ܒܒܒܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒ‬
‫ܒ̄ܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒܒܒܒܒ ܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‪.‬‬ ‫ܒ̄ܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ̈ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ̈‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒ‬
‫̇‬
‫ܒܒܒ̄ ̇‬
‫ܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐ‬ ‫‪.55‬‬
‫ܒܒܒܒ̈ܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐܐܐܐ‬

‫ܒܒܒܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ̈ܒ ܒܒܒ ܒܒܒܒ ܒܒܒܒ̈‬
‫ܒܒܒܒܒܒ̈‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ̈‪.‬‬
‫ܒܒܒܒܒܒ̈‬ ‫ܒܒܒܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫̇‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬
‫̇‬ ‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒ̈ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ̈‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ̈ܒ ܒܒܒܒܒ ܒܒܒܒ ܒܒܒܒ‬
‫ܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐ‬ ‫‪.56‬‬
‫ܐܐܐܐܐܐܐܐܐܐ ܐܐܐܐ ܐ̈ܐܐܐܐܐܐ ܐ‬

‫ܒܒܒܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒܒܒܒܒ̈ܒ‬
‫ܒܒܒܒܒ‬
‫̤‬ ‫ܒܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒ̈ܒ ܒܒܒܒܒܒܒܒ̈ܒ ܒܒܒܒܒܒ̈ܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒܒܒܒܒ‪.‬‬
‫̇‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒܒܒ‪.‬‬
‫̇‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒܒ̈ܒܒܒܒܒܒ‬ ‫ܒܒـܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒـܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ ܒܒܒ ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐܐ̈ܐ‬ ‫ܐܐܐܐܐܐܐܐܐܐܐ‬ ‫‪.57‬‬
‫ܒܒܒܒܒܒܒ̈ܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐܐܐܐܐ‬

‫ܒܒܒܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒܒ̈ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ ܒܒܒ‪ .‬ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ ܒܒܒ ܒܒܒܒܒܒܒ ܒܒܒܒܒ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬ܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒ ܒܒܒܒܒܒܒܒ ܒܒܒܒܒ‬
‫ܒܒܒ‬
‫ܒܒܒܒ̄ ̇‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܐܐܐܐܐܐ‬
‫̤‬ ‫ܐܐܐ‬
‫̇‬ ‫ܐܐܐܐܐܐܐܐܐܐܐܐ‬ ‫‪.58‬‬
‫ܒܒܒܒܒ‬
‫̤‬ ‫ܐ‬ ‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬
‫̤‬
‫ܒܒܒܒܒܒ ܒܒܒ ܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒ‬
‫̇‪.‬‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒ̈ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ̈ܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫̇‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬
‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬ ‫‪.59‬‬
‫ܐ‬ ‫ܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐܐܐ‬

‫̇‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒ̈ܒ‬
‫̇‬ ‫ܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒ ܒܒܒ ܒܒܒ̈ܒܒܒܒܒ‪.‬‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒـܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒ̈ܒ‪.‬‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒ̈ܒܒܒܒܒܒ‬ ‫ܒܒـܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒ̈ܒܒܒܒ‪.‬‬
‫̇‬ ‫ܒܒܒܒܒܒ̈ܒܒ‬
‫ܒܒܒ̄ ̇‬
‫ܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒܒܒܒ‬
‫̇‬ ‫ܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ̈ܒ‪.‬‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒ̈ܒܒܒܒܒ‪.‬‬ ‫ܒܒ̈ܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒܒܒ ܒ̄ـܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒ‪.‬‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒ‬
‫ܒܒ̈ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒܒ‪.‬‬
‫ܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‪.‬ܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒܒ‪.‬‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒ ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒ ܒܒܒ̄ ̇‬
‫ܐ ܐܐܐܐܐܐ ܐܐܐܐ‬
‫ܐܐܐܐ ܐܐܐܐ̄ ̇‬ ‫‪.61‬‬
‫ܐ ܐ ܒܒܒܒܒܒ ܒܒـܒܒ ܒܒܒܒܒܒ‬

‫ܐܐܐ̄ ̇‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒـܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ̈ܒ‬
‫ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒ‪.‬‬
‫̇‬ ‫ܒܒܒ ܒܒܒܒܒܒ‬
‫ܒـܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒ ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ̈ܒܒ‪ .‬ܒܒܒܒ̄ ̇‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒ ܒܒܒ ܒܒܒܒ‪.‬‬
‫ܒܒ̈ܒܒܒܒܒܒܒ‬ ‫ܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐ‬ ‫‪.‬ܐܐܐܐܐ‬ ‫‪.62‬‬
‫ܐܐܐܐܐܐܐܐܐܐܐܐ ܐ ܒܒܒܒ ܒܒܒܒܒܒ‬

‫̱‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ̈ܒ‬
‫ܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒ ܒܒܒܒ̈ܒܒܒܒ ܒܒ‬
‫ܒܒܒܒܒܒܒ̈ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ̈ܒܒܒܒܒܒ‬
‫ܒܒܒܒ ܒܒܒܒܒܒܒܒ ܒܒܒ ܒܒܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒܒܒ̈ܒܒ‬
‫ܒܒܒܒܒܒܒ̈ܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒ‬
‫ܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒܒܒ̈ܒ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒ̈ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫̮‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒܒ‬ ‫ܐܐܐܐܐܐܐ‬ ‫‪.63‬‬
‫ܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐ‬ ‫ܒ‬ ‫ܒܒܒܒܒܒ‬

‫ܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐܐ‬
‫ܐ̈ܐܐܐܐܐܐ‪.‬ܒܒܒܒ ܒܒܒܒܒܒܒܒ ܒـܒܒ‬
‫ܒܒܒ̈ܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ̈ܒܒܒܒܒ‪ .‬ܒܒܒܒ ܒܒܒܒ ܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒܒ̈ܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒ̈ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ̈ܒܒ‬
‫ܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒ̈ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬ܐܐܐܐܐ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬ ‫‪.64‬‬
‫ܐ‬ ‫ܐܐܐܐܐܐܐܐ‬
‫̱‬ ‫ܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐܐ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ ܒܒܒ ܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒ̈ܒܒܒ‬
‫ܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒܒܒܒ‪.‬ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒ̈ܒ‪.‬‬ ‫ܒܒܒܒܒܒ̈ܒ‬
‫ܒܒܒ ܒܒܒܒܒܒܒ ܒܒܒ‬
‫̇‬ ‫ܒܒܒܒـܒܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒܒ‬
‫̇‪.‬‬
‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‬
‫ܒܒܒܒܒܒ̈ ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒ̈ܒܒ‪.‬‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒـܒܒ‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ̈ܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ̈ܒ‬
‫̇‬
‫ܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬
‫̤‬ ‫ܐܐܐܐ‬ ‫‪.65‬‬
‫ܐ‬ ‫ܐܐܐܐܐܐܐܐܐ̄ܐ‬
‫̇‬ ‫ܒܒܒܒܒ ܒܒܒܒܒܒܒ ܒܒܒ‬
‫ܒܒܒܒ ܒܒܒܒܒ ܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫̇‬
‫ܒܒ̈ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ ܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒܒܒܒ̈ܒܒ‪.‬‬
‫̇‬
‫ܒܒܒ̈ܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ ܒܒܒ ܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒ̈ܒܒܒܒܒ ‪.‬‬
‫ܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒـܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ̈ܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒ̈ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‪.‬‬
‫ܒܒܒܒܒ ܒܒܒܒܒܒܒܒ‬
‫̇‬ ‫ܒܒ‬
‫ܒܒܒܒܒܒ̈ܒ ̤‬
‫ܒܒܒ‬ ‫ܒܒ̈ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒܒ‬
‫̇‪.‬ܐܐܐܐ‬
‫ܒܒܒ‬ ‫ܐܐܐܐܐܐܐ‪.‬‬ ‫‪.66‬‬
‫ܐ‬ ‫ܐܐܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐ‬

‫ܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒܒ‬
‫ܒܒܒ̈ܒܒܒܒܒܒ‬ ‫ܒܒ̈ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒ̈ܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒ̈ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ̈‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒ̈ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒ̄ܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫̇‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܐܐܐ ܐܐܐܐܐܐܐܐܐܐ ܐܐܐ ܐܐܐܐ‬
‫̇‬ ‫‪.67‬‬
‫ܒܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐ̈ܐ‬

‫ܒܒܒܒܒܒܒܒ̈ܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ‬
‫‪.‬ܐܐܐܐܐܐ ܐ̈ܐܐܐܐܐܐ ܐܐܐܐܐܐ ܐ‬ ‫‪.68‬‬
‫̇‬ ‫ܒܒ̈ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒ̈ܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒ ܒܒܒܒܒ̈ܒ‪.‬‬
‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐ‬ ‫‪.69‬‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐܐܐ‬

‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫̮‬
‫ܒܒܒܒܒܒܒܒܒܒܒ̈ܒ‪.‬‬
‫̇‬
‫ܐܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐ‬ ‫‪.70‬‬
‫ܒܒܒܒ ܒܒܒܒ ܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ‬

‫ܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ̈ܒ‬
‫ܒܒܒܒ̈ܒܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐ‬ ‫ܐ̄ܐܐ‬ ‫ܐܐܐܐܐ‬ ‫‪.71‬‬
‫ܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐ‬
‫ܐܐܐܐܐ‬ ‫ܐܐܐܐܐ‬
‫ܒܒܒܒܒ ܒ̄ܒܒ‬ ‫ܐܐܐܐܐܐܐܐܐܐܐ ܐ‬
‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬
‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒ‪.‬‬
‫̇‬ ‫ܐܐܐܐܐ̈‬ ‫ܐܐܐܐܐ‬ ‫‪.72‬‬
‫ܒܒܒܒܒ‬
‫̇‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܐܐܐܐܐܐ ܐܐܐܐܐܐܐܐܐܐܐܐܐܐ ܐ‬ ‫‪.73‬‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ̈ܒ‪ .‬ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ ܒܒܒ ܒܒܒܒܒܒ‪.‬‬
‫ܐ ܐܐܐܐܐܐ ܐܐܐܐ‬
‫ܐܐܐܐ ܐܐܐܐ̄ ̇‬ ‫‪.74‬‬
‫ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‬ ‫ܐ ܐ‬
‫ܐܐܐ̄ ̇‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒ̈ܒܒܒܒ ܒܒܒܒـܒܒܒܒܒܒ̈ܒ‪.‬‬
‫̮‬
‫ܐܐܐܐܐܐܐܐܐ ܐܐܐܐܐܐ ܐܐܐܐܐ‬ ‫‪.75‬‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐ‬

‫ܒܒܒܒـܒܒܒܒܒܒ̈ܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒ ܒܒܒܒܒܒ̈ܒܒ‪.‬‬
‫ܐܐܐܐܐܐܐܐܐ ܐܐܐܐܐܐ ܐܐܐܐܐܐܐ‬ ‫‪.76‬‬
‫ܐܐܐܐܐܐܐܐ ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒ‬

‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒ ܒܒܒܒ ܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐ ܐܐܐܐܐܐ ܐܐܐܐ ܐܐܐܐܐ‬ ‫‪.77‬‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐ̈ܐܐܐ‬

‫ܒܒܒ ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒ̈ܒܒܒ ܒܒܒ̄ ̇‬
‫ܒܒܒܒܒ‬ ‫ܒܒ̈ܒܒܒܒܒܒ‬
‫ܒܒܒܒ̈ܒܒܒܒܒܒ‪.‬‬
‫̇ ܐܐܐܐܐܐ ܐܐܐܐܐܐܐ‬
‫ܐܐܐܐܐܐܐܐܐ‬ ‫‪.78‬‬
‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒ̈ܒܒܒܒܒܒ‬ ‫ܐ‬

‫ܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ̈ܒ‪.‬‬
‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐ‬ ‫‪.79‬‬
‫ܒܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐܐܐ‬

‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒـܒܒܒܒܒܒ̈ܒ‪.‬‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫̇‬ ‫ܐܐܐܐܐܐܐܐ ܐܐܐܐܐܐܐ‬
‫̇‬ ‫‪.80‬‬
‫ܒܒܒܒܒܒܒܒ ܒܒܒܒ‬
‫̇‬ ‫ܐܐܐ ܐܐܐܐܐ ܐ‬
‫ܒܒܒܒܒܒܒ ܒܒܒ ܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒ ܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐ‬ ‫ܐ‬
‫ܐܐܐ̄ ̇‬ ‫ܐܐܐܐܐ‬
‫̇‬ ‫ܐ‬
‫ܐܐܐ̄ ̇‬ ‫‪.81‬‬
‫ܒܒܒܒܒ‬
‫̇‬ ‫ܐ‬ ‫ܐܐܐܐܐܐ̈‬ ‫ܐܐܐܐܐܐ‬
‫ܒܒܒ̈ܒܒܒܒܒܒ ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ‬
‫ܒܒ̈ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ̈ܒܒܒܒ‬ ‫ܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐ‬ ‫‪.82‬‬
‫ܒܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐܐܐܐܐ‬

‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒ̈ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‪.‬‬
‫ܒ̈ܒܒܒܒܒܒܒ‪.‬‬
‫ܐ‬ ‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬ ‫ܐܐܐ‬ ‫‪.83‬‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬ ‫‪.84‬‬
‫ܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐ̈ܐܐ‬

‫ܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐܐܐܐ ܐܐܐܐܐܐ ܐܐܐܐܐܐ‬ ‫‪.85‬‬
‫ܐܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐ‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐܐܐ‬
‫ܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒ ܒܒܒܒܒܒܒܒ ܒܒܒ‬
‫ܒܒܒܒܒ ܒܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐܐܐ ܐܐܐܐ̈ܐܐ ܐܐܐܐܐܐ‬ ‫‪.86‬‬
‫ܒܒܒܒܒܒ‬ ‫ܐܐܐܐܐܐܐܐ ܐܐܐ̈ܐܐܐ ܐ‬

‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒܒܒܒܒ‪ .‬ܒܒܒܒܒܒ ܒܒ̈ܒܒܒܒܒܒ‬
‫ܐܐܐܐܐܐ̈ܐܐ‬ ‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐ‬ ‫‪.87‬‬
‫ܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐ‬

‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒ̈ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ̈ܒܒܒ‪.‬‬
‫ܒܒܒܒ̈ܒܒܒ ܒ̈ܒܒܒܒܒ‪.‬‬
‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐ‬ ‫‪.88‬‬
‫ܐ‬ ‫ܐܐܐܐ̈ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐܐ‬

‫ܒܒܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬
‫̇‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܒܒܒܒܒ‬
‫̮‬ ‫ܒܒܒܒܒܒ‬
‫ܐܐܐܐ‬ ‫‪.‬ܐܐܐܐܐܐ̈ܐܐܐܐ‬ ‫‪.89‬‬
‫ܐ‬ ‫ܐܐܐܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐ‬

‫ܒܒܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒܒܒـܒ̈ܒ‬
‫ܒܒܒܒܒܒܒܒ̈ܒ‪.‬‬ ‫ܒܒܒܒ̈ܒܒܒ‬
‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‬
‫ܒܒܒ‪.‬‬
‫ܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐܐܐܐ‬ ‫‪.90‬‬
‫ܐܐܐ‬
‫̇‬ ‫ܐܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐ̄ܐܐܐ‬
‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐ‬
‫ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒ‪.‬‬
‫ܐܐܐ‬ ‫ܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐܐ‬ ‫‪.91‬‬
‫ܐ‬ ‫ܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬

‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒ̈ܒܒܒܒ‪.‬‬
‫̮‬
‫ܐܐܐܐܐܐܐ̈ܐܐܐ ܐܐܐ ܐܐܐܐܐܐܐܐ‬ ‫‪.92‬‬
‫ܐܐܐ ܐܐܐܐܐܐܐ ܐ ܒܒܒܒܒܒܒ ܒܒܒܒ‬

‫ܒܒܒܒܒ‬ ‫ܒܒـܒܒܒܒܒܒܒ‬ ‫ܒ̈ܒܒܒܒܒ‬
‫ܒ̈ܒܒܒܒܒܒ‪ .‬ܒܒܒܒ ܒܒܒܒܒ ܒܒܒܒܒܒ‬
‫ܐܐܐܐ̈ܐ‬ ‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬ ‫‪.93‬‬
‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐ‬

‫ܒܒܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒ‪.‬‬
‫ܒܒܒܒܒܒܒܒܒܒܒܒܒܒܒܒܒܒܒܒܒܒܒܒܒ‬
‫‪TRANSLATION‬‬
‫‪1. The habitation of the most high is Holy; I shall praise the word of God.14‬‬
‫‪14‬‬
‫‪Ps.46:4‬‬
Mary carried the temple of God the word in her womb in great glory. She was the
mother and maid to Jesus15, the Saviour of all. And because of this, behold all creatures
rejoice on the day of her feast and we summoned to the bridal chamber16 of light – to the
endless joy, and all of us with all generations shall give (the title) ‘Most blessed’17; and
glory to him who chose her (as a) habitation for his glorious image.(repeat)
2. I will strengthen and honour Him18.
Holy church commemorates renowned prophet and chosen Apostle and noble
martyr who, had rebuked the kings with zeal for truth and by his sharp judgment he
proceeded without fear to the impious people against whom he had rebuked and suffered
death necessarily. He let down his head before the sword so that he may be beheaded on
the account of his love of Christ, and behold the incorruptible crown19 has been kept for
him.
3. Also all those who hope in you shall not be ashamed20.
The true heralds shout ‘O Jesus we are not ashamed of your Gospel’21. Peter, the
head of Apostles and Paul, the teacher of gentiles who were in the great city of Rome 22
completed the course of their labours. Peter was crowned by his passion of the cross and
Paul by the sword. From the hand of wicked Nero the blood of saints was poured. And
behold the incorruptible crown is kept for them.
4. For it is written about me in the beginning of the books23.
Four wonderful scribes consolidated their writings - the great book of Gospel of
King Christ, our saviour by the power of spirit: Matthew to the believers of Judea, Mark
to the Romans, Luke to the peoples of Egypt and John to the Ephesians and now in four
15
This idea can be seen in the Hymns On Nativity 11:2, by Mar Aprem of fourth century.
Sebastian Brock, the Luminous Eye- the Spiritual World Vision of Saint Ephrem, 1992, Rome,
p.127
16
Mt.25:10. Here the word used is ‫ ܒܒܒܒܒ ܒܒܒܒܒܒܒ‬instead of ‫ ܒܒܒܒܒܒܒ‬in the same
sense
17
Cf.Lk.1:48
18
Ps.91:15
19
1Chor. 9:25
20
Ps.69:6
21
Rom.1:16
22
Acts. 19:21, 23:11
23
Ps.40:7
quarters, behold their writings are meditated while glorifying the Lord who raise his
friends to honour.
5. You placed glorious crown on his head24.
Stephan, the chief of the martyrs of Christ (got) crown of excellence who filled
with Holy Spirit and rebuked the teachers of the law and endured stoning for his Lord out
of crucifiers’ audacity. And he lifted up his eyes to heaven and saw the glory of Christ
and prayed him that he should not avenge evil people who dared his murder25. Let his
prayer be a refuge26 to us and we shall enjoy in light with him.
6. He is the Lord Our God27.
Three diligent labourers who loved the love of the king’s son and completed the run
of their labours by vigil, fast, and prayer28. Diodore29 irrigated the people of Tarsus with
the channel of this teaching; Theodore30 restored the people of Mopsuestia from the
worship of idols; Nestorius31 tended Byzantines (as a) labourer who interpreted truth. Let
their prayers be a refuge to us and tranquillity may reign in the church.
7. Lord is trustworthy in his words32.

Our saviour promised the glorious and honourable bridal chamber33 to the holy
ones who labored and cultivated in the field of living spirit from the morning till the
evening. They completed the run of their labour by vigil, fast and prayer and perfect and
true love. Our Lord, give us your mercy so that we may enter with them to the bridal
chamber and we may sing glory to you among the just who loved you.
8. Upon Lord and upon his anointed one34.
In the eyes of Lord our God- our glorious father, the death of his pious one and
the remembrance of his holy one is great who had endeavored painfully in all highest
spiritual trial and had proceeded from the divine conflict with victory; and he left us a
24
Ps. 21 :3
25
Acts. 7: 54-60
26
Isaac use the exact phrase.The ascetic homilies of Saint Isaac the Syrian, Boston, 1984, P.68.
27
Ps.105-7
28
This idea can be seen in Aphahat’s Dem. XIV:17
29
Bishop of Tarsus ( Modern Turkey) died in c.392
30
Bishop of Mopsuestia ( Modern Southern Turkey)died in c.428
31
Patriarch of Constantinople died in c.451
32
Ps.145:17
33
‫( ܒܒܒܒܒܒܒ‬gnonā). Robert Murray, Symbols of Church and Kingdom, Cambridge, 1977, P.132.
34
Ps.84:9
chosen and honourable vessel35 without fault. Behold his pure and honourable body and
his soul is dwelling with angels and he offers prayer for our souls.
9. I meditated in the night and I meditated in my heart.36

Christ, I meditated about the throne of your judgement, and all parts of my body
were in fear and trembling. Who shall be my help among the human race and mankind
before your throne? All my friends with my kinsmen shall stand afar and shall gaze at
me.
O righteous judge, Compassionate one have pity on me according to the abundance of
your mercy, and my Lord not according to the multitude of the debts that I have
committed.
10. Heaven narrates the glory of God37.
Lord, through your command you fashioned the light of the day, and sun knew
the time of its setting38. And now all of us rest from the labour in the evening. We
glorify and praise you O Lord because you have given our feebleness, sun for gladness
and night for calmness by your grace.
11. He sent salvation to his people39.
Lord Christ was the great salvation to all people, who rose from the house of
dead. All people, nations and tongues shall glorify him by praises and psalms. For the
error of idols was terminated from all the creation. And behold he who proclaims faith
and Godhead in all universes is incomprehensible.
12. And desirable than gold and precious stones40.
The bones of saints who are set by the crown of the king, resemble precious
pearls. Their beauty is shone in the creation. Come all of us in love and peace, let us
honuor the day of their commemoration by the songs of Holy Spirit, from the morning
to the evening. And let us request mercy from their Lord who set his peace in the
creation. And through their prayers Church and her children shall be saved.
13. And name of his honour is blessed forever41.
35
2Tim.2:21
36
Ps. 77:6
37
Ps.19:1
38
Ps.104:19
39
Ps. 111:9
40
Ps.19:10
41
Ps.72:19
Our glorious father, your remembrance is blessed because you were persecuted
for the sake of truth and endured sufferings and afflictions so that you shall inherit the
kingdom. Who can narrate the course of your spiritual labours , for you were adorned
with the modesty, vigil, fast and prayer. Let your prayer be a fort to the sinners who
take refuge in it and we may be worthy to raise glory to your Lord who raised you to
honour.
14. He rode up on Cherubim and flew42.

Christ, our king and life giver rode on the clouds43 of light and wind and
marched in triumph and the assemblies of the height and depth was shouting one to
another Holy Holy Holy are you44, who was eternally existing, who was in his
ineffable love45. He took his chief part from our race and reconciled all in it with his
essence and he raised and settled in heaven and behold all watchers and men worship
before him.
15. Sing to God in glory they sang to our king46.
Church confess by the mouth of your children on the great day of the
commemoration of the Apostles- the friends of Christ, the heralds of the exalted
kingdom who went forth and proclaimed in the creation- the glorious trinity, father, son
and Holy Spirit- the incomprehensible hidden nature; and they completed course of
their labours by the struggle of kingdom above. Let their prayer be an indomitable high
fort to our souls.
16. Lord I have hoped in you, I shall never be ashamed47.
Jesus, we are not ashamed in your cross because your great power is hidden in
it. Even if the gentiles and Jews have mocked at your Gospel, they cannot stop the truth
forever. Behold they two are shouting together on your victory. Behold the Jews were
scattered and the teaching of the Gentiles is rejected, and at the same time behold they
give testimony together for great is your power O Lord.
17. Then we shall say among gentiles48.
42
Ps. 18:10
43
Rev.1:7
44
Is.6:3, Rev.4:8
45
An expression from the prayers of John Dalyatha. Mary Hansbury,The Harp. Vol.XXVI, Kottayam, 2012,
P.141.
46
Ps.47:6
47
Ps.71:1
48
Ps.126:2
O Church, you are blessed because, behold the great feast of your sanctification
has been completed, for the father liked you and built you and the son completed your
foundation and the Holy Spirit the consoler49 descended and sanctified you by his grace,
and raised priests in you so that they may preach the true faith, and he gave you his
mysteries – a pledge50 for the absolution of the debts of your children51. Praise and
worship the king Christ who is your extoller.
18. Like a stag which implores for the pond of water52.
Christ, the hope our nature, the sighs of our souls are towards you. Open the
door to our prayer and let our request enter before you and by your mercy grant our
requests from your enriched treasury. Every day the eyes of our heart look at and expect
from you. And make us worthy so that with confidence we may go forth to meet you
when you come and may enter with you to the bridal chamber and may inherit an
imperishable life.
19. As the eyes of the servants towards their Lords53.
Christ, the hope of penitents54, the sighs of our souls are towards you. Come for
our help and save us and don’t avert your look from us because you are our refuge55 and
our trust is up on you. Stop the wars and conflicts and let your peace dwell in the
creation. And constitute the priests in the Churches and conciliate the kings in their
jurisdiction and let the Church and her children be kept by your power, O great Lord.
20. Rise, help us and save us on account of your mercy56.
Christ, the true physician57, come for our help and save us for there is no doctor
and surgeon for us except you, Lord of all. Heal the infirmities of our body and the
hidden debts of our souls. As you healed the hemorrhage by the corner of your mantle58
and as the Canaanite woman59 deliver us from temptations and like the Samaritan
woman60 turn us from the error to the light.
49
Jn.14:26
50
This idea can be seen in Narsai homily XVII
51
Mt. 26:28
52
Ps.42:1
53
Ps.123:2
54
1Chor.15:19
55
This idea can be seen in Mar Aphrem hymn Nat.3:15.
Kathleen E. Mcvey, Ephrem the Syrian Hyms, New york, 1989, p.86.
56
Ps.44:26
57
Mt.9:12
58
Mt.9:18-26
59
Mt.15:21-18
60
Jn.4:1:42
21. The offering of my hands like the offering of the evening61.
As that incense which Aron offered62, the fragrance of our assembly may please
you and like the rogation of the Ninvites63, my Lord receive the prayer of your servants.
And answer our requests from your rich treasury by your mercy. And as you answered
Daniel from the pit of lions64 answer my Lord and help your devotees in these times of
affliction, because our trust is up on you, Lord, who loves his servants.
22. Like a plough that breaks the ground65.
Acute prayer is quicker than sword and arrow and fairly rapid than death and
powerful like lion. And attesting the prayer of Hezekiah which flew and ascended to
heaven, the creator heard it and received it. And he sent an angel with it. And the angel
and prayer descended. They surrounded the army of Sennacherib and in one night they
killed one hundred and eighty five thousand from it66. Whoever were gathered and
accompanied it- families, races and generations from Babylon, Assyria and Egypt,
Mesopotamia and Syria. See how much many are the gentiles. They did not fight
against the prayer. And you my Lord, the hostage67 from our race, which you received
from us in the beginning, receive our prayer and our request and answer our entreaty by
your mercy and have pity on us by your grace and Lord have mercy on us68.
23. God, our savior reply us69.
O Ocean70 of abundant mercy who replies to all those who call him, a chronic
sick man called you and you cured his sickness71. A paralytic man in the Holy temple
called you and you gave him ways to walk by his own feet72. The man who lived at the
tomb called you and you sent out the Legion of evil spirit from him73. And we (also)
call you, absolve and have mercy on us.
61
Ps.65:5
62
Num.16:47
63
Jna.3:5
64
Dan.6
65
Ps.141:7
66
2Kings19:35-37, Isa. 37:36. Aphrahat has quoted the same incident in his Demonstration on war
67
Kuriakose valavanolickal, Moran Etho 24, 2005, kottayam, p.291.
68
Ps.123:3
69
Ps. 65:5
70
Favorite term of Isaac of Nineveh. Isaac Of Nineveh, Second part, Chapters IV-XLI, CSCO, Trans.
Sebastian Brock,Louvain,1995, P.37.
71
Mt.8:1-28
72
Jn.5
73
Lk.8:27-32
24. Don’t turn your face from us74.
The eternal one who does not neglect the sinners who call him, instill your
tranquility in the creation and your peace in the Holy Church; and stop the wars,
calamities and conflicts from her by your mercy. And the priests and the kings shall be
obliged in love, peace and unity so that we shall live in a pure manner of life having a
quiet and peaceful living. Make us worthy to go at the day of your revelation for the
meeting with Hosannas and to enter with you to your bridal chamber; and let us rejoice
with your Holy ones.
25. Lord, heard my petition and Lord, received my prayer75.
Receive O Good one, our request and O Son of the good one, our supplication;
and Good Lord and kind one let our prayer be for your rest76; and enter our request
before you and it may intercede for us to your justice. May your mercy be a physician
to the blemishes of our bodies and our souls and make us white by your Hyssop from
the spots of sins77. And your mercy shall come for our help when your justice judge us;
and blot out and pardon our faults and absolve all our transgressions and our Lord, give
us (a place) among all of your Holy Men so that we may rejoice.
26. Because you are the glory of our strength78.
Christ, our king and our savior, also refuge79 of our souls, pour abundantly your
mercy up on your servants; Lord, your grace pleases the penitents as usual. Have pity
on our congregation who call you; and open the door for our prayer and our request
may enter before you and don’t avert your look from us, because the look of our souls is
towards you. Lord be compassionate on us by your mercy and Lord have mercy on us.
27. The king who is great among all Gods80
King Christ81, our Saviour, by your mercy receive our prayer and make
tranquility in the creation, because, behold, rebellious one82 is threatening up on it-
tumults, earthquakes and wars and the news filled with terror. Behold they surround us
from every place. Again they wish our destruction. My Lord tranquilize the heart of the
74
Ps.29:7. Instead of ‘us’ psalm says ‘me’
75
Ps. 6:9
76
Cf. Kuriakose valavanolickal, Moran Etho 23, 2005, kottayam, p.90
77
Ps.51:7
78
Ps.89:17
79
Robert Murray, Symbols of Church and Kingdom, Cambridge, 1977, P.167.
80
Ps.95:3
81
Jn.18:37
82
Mārodā-A very common term for Satan in East syriac liturgical text
kings so that they may rule us peacefully and give us serene times. Lord who pleases in
penitents, accept our prayer, O merciful one83. And forgive and have mercy on us.
28. Open the doors of the righteousness for me84.
Lord of all, your afflicted servants knock at the door of your mercy85. Our Lord
open the treasury of your mercy and bestow them salvation to praise your Godhead and
give them deliverance from their sufferings; and cease the deceitful one from them who
approaches against your establishment- the excellent image of your being and glorious
shrine of your greatness; and dethrone my Lord by your grace and stop the power of his
dominance.
29. Of rain- The hope of the entire ends of the world86.
Jesus, the hope of the penitents also the refuge of the afflicted, hear the
supplication of your worshippers, my Lord; and don’t turn away your look, good one,
upon whom we trust. Reply to the afflicted ones who call you. They ask righteousness
by your grace. My Lord, restore their needs from the treasury of your kindness.
Replenish their deficiency and gladden them with drops of rain –the satisfaction of the
will.
30. My Lord, the king, I will exalt you87.
King Christ for whose eyes everything is exposed and revealed, see our grieves
and afflictions and sooth us from our wretchedness; and satiate our ploughings and field
by rain of mercy and strength. Compassionate one, behold men and watchers implore to
you. Again, even if the sustenance of the season were cut short on the account of our
wickedness, because of your abundant mercy give your body as the food for life. Bless
the crown of the harvest so that we may raise the sacrifices from them on your altar in
which you will be pleased.
31. (Repetition of 1)
32. (Repetition of 12)
33. Of cross- Lord, your right hand is adorned by power88.
83
Cf.Mt. 15:32, AFT has the exact word as cited in Robert Murray, Symbols of Church and Kingdom,
Cambridge, 1977, P.355
84
Ps. 118:19
85
Isaac Of Nineveh, Second part, Chapters IV-XLI, CSCO,Vol.555, Trans. Sebastian
Brock,Louvain,1995,p.7
86
Ps. 65:5
87
Ps. 145:1
88
Ex.15:6
Jesus, our savior, your cross set our race free from error. Cross raised our fall,
cross exalted our dust, cross saved us from death, cross reformed us from dust; cross
raised us from tomb. Cross was a saviour for us. Cross promised us renewal. Cross set
us in the heaven and cross comes at the end and place us at his right side.
34. Of our father- You loved righteousness and hated wickedness89.
Our holy and noble father, the exertions of your governing are praiseworthy.
You hated them that were visible and you loved them that were invisible; and you
became a shrine of Holy Spirit; and a mirror to all upright only; and you have placed a
deposit for you in heaven where neither moth approached and nor thieves occupy90.
According to the word of our saviour ‘ask and seek from your Lord whose mercy shall
be on all of us’
35. Of departed- Don’t count me with the impious people and with the doers of evil91.
In that time when the proper sign of your victory is revealed and Spirituals extol
him and angels worship him and your sound reverberates like thunder92, Satan is
terrified and the sinners and impious and pagans fall in fear have mercy on us by the
abundance of your grace and you may not cause us to perish with evil ones, for your
living sign93 is engraved in us. Forgive our feebleness by your mercy.
36. Don’t cast out us from your presence94.
King Christ our savior, in the day of your revelation the exalted armies are
trembled; and terror falls upon every one; and your gesture commands and the evil
people are thrown away to the fire forever; and he raises you to the height where there
they rejoice in light. Our Lord, by your mercy make those who slept on your hope95 for
the desirable blessings. And we may rejoice with them in light while they rise glory to
the power which has raised their bodies96.
37. Inferiors with superiors.
Come, kinfolks, be assiduous through fasting to collect fruits of love and hope
and faith from him. For the uprights became triumphant through it who fasted
honourably; and at the end of their fasting they received crowns of the victory. Son of
89
Ps. 45:7
90
Cf.Matt.6:20
91
Ps. 28:3
92
Cf. 1Thess. 4:16-17
93
The baptismal sign. Robert Murray, Symbols of Church and Kingdom, Cambridge, 1977, P.116.
94
Ps.51:11
95
Taksa dqūƌāš’ dašlihe, Thrissur, 2003.P.24
96
Cf. 1 Cor.15:52, Rev. 11:11-13.
Amram fasted on the mountain of Sinai and spoke with his God; and there He showed
him the mystery of the work of creation97; also Elijah was exalted by his fasting98; and
the divine will moved his place from here with the body and spirit to Paradise99. Joshua
son of Nun of the house of Hananya and Daniel100 triumphed by it. Our king Christ,
Lord of all conquered death and snatched our captivity from his hands and subdued our
nature by it.
FIRST VARIATION OF TONE
In the form of ‘come O kinfolks’
38. All of you, the servants of God101.
Come, diligent ones we shall be watchers in prayer which gives us great hope
and salvation and confidence. For we receive the pledge of heavenly life102 by it; and
again we receive the wage of son ship by it and again we possess mighty armour forged
out of Holy Spirit by it. We become the inheritors of exalted kingdom by it. Come to
the wedding feast without being rejected, put on rob of glory103; and pour the oil in our
lamps so that we may not resemble the fools; so that we may meet him with the wise
and may enter with him to the bridal chamber and may sing him glory104.
39. Reply us Lord, because your grace is good105.
Answer us God, our saviour, the good hope of his kinfolks. As you have
promised ‘I shall reply everyone who calls me in faith’106, with pain and tears we call
you in our afflictions because we are surrounded by misery and terror from all sides-
gentiles with kings, priests and Levites. Behold, we are confused because of our
wickedness. Forgive, Merciful, the good shepherd107 of our souls. Don’t keep your
anger forever. Don’t be so wrathful. You are the merciful father. Prepare our
chastisement with care by your mercy. Instruct us so that you may possess us (as)
beloved sons completing your will. Reply us God, our savior and have mercy up on us.
97
Ex.34:28
98
1Kgs. 19:8
99
2Kgs. 2:11
100
Dan. 9:1-3
101
Ps. 134:1. ‘Lord’ is changed in to ‘God’ here.
102
Cf. Kuriakose valavanolickal, Moran Etho 24, 2005, kottayam, p.267.
103
Eschatological Rob of Glory as cited in Sebastian Brock, the Luminous Eye- the Spiritual
World Vision of Saint Ephrem, 1992, Rome, P.95.
104
Matt. 25
105
Ps.69:16
106
Cf.Mt. 21:12
107
Jn. 10:11. Robert Murray, Symbols of Church and Kingdom, Cambridge, 1977, P.187.
40. Turn towards me and have mercy up on me108.
Our Lord, have pity on the feebleness of our mortal race by your grace. For,
behold, the envy of Satan have destroyed and disappeared and his power put to an end.
Even if he does not drop himself his authority over your commandment, he himself
perished to the perfect will from your love for your servants. However we supplicate
with pain and tears that you may save us from the hands of the evil one. Our nature
cannot conquer the tendency of its evil. As you have taught us in your Gospel that it is
impossible for you without me to do something good, without the help which proceeds
from me. Save us from evil by your mercy and cease his authority.
41. Lord shall give power to his people109.
By the power of your assistance, our savior, good one who organize all by his
wisdom, repair our ruins from the hands evil who has intensely look us with grudge and
wishes us to perish. Our creator, our trust is placed up on your true hope. The wise
physician who seized our souls by his divine will cure our blemishes by your good
medicine in the mercy of your beloved son. Without supplication your divine will
fashioned us. By your mercy you made us and named us your image. Forgive our image
which was corrupted; and you renewed it by your mercy, forgive our blemishes and blot
out our sins and have mercy up on us.
42. Hear God and have mercy on me110.
Good one, receive our request and open the door to our prayer and turn and
grant our supplication by your mercy from your treasury of helps. Gracious one who is
concerned about the sinners so that they may repent, don’t reject the creation which you
moulded by your hands by your mercy. Our Lord, you said that everyone who knocks at
the door of my house, I answer him his request111. Have pity on the church which you
saved by your great mercy. And keep its children by precious blood and constitutes its
priests by your mercy and make all of us worthy to shout and say with angels Holy
Holy Holy are you Lord God112.
43. Lord hear my request, Lord receive my prayer113.
108
Ps. 86:16
109
Ps. 29:11
110
Ps. 30:10
111
Cf.Mt.7:7
112
Rev.4:8
113
Ps.6:9
Benevolent one, receive our request and supplication through the first good son
and answer request of our soul from the treasury filled with help by your mercy. By
your mercy stop the evil one who hate us without cause and dismiss his authority so that
he shall not act mightily against our feebleness. Our Lord you said ‘everyone who asks
shall receive and those who calls me, I shall reply him’. Give us times filled with
abundant pleasure by your mercy and from your treasury fill our needs of our requests
so that we may confess and worship and praise you the guardian of our souls.
Beneficient and kind Lord have mercy on us.
44. Hope of the entire borders of the land114.
Christ, the hope of penitents and absolver of sinners, come to our help, our Lord
and through your mercy and deliver us from the tempests and pains if the sins. Tranquil
the entire world and by your grace remove the wrath that threaten our lives and my
Lord don’t turn from the request of your worshippers. As your father, you are
compassionate. Don’t neglect the creation which your hands moulded. Deceitful enemy
shall not rejoice over us in the case of our first father. Now we died in our sins and you
renewed us by the repentance and he shall command and we shall receive your pledge
as the inheritor who dissipated his riches. And he placed a ring (as) a pledge115 of
promise of heavenly life, and enlighten your face and save us and have mercy on us.
45. For the power of the prayer of upright, he who inclined to it, is great116.
The power of prayer is great and glorious and excellent because by it the upright
triumphed in all fair deeds who cherished it and adorned themselves117. Holy prophets
received revelation by it and performed miracles and they revealed and explored
secrets. And our Lord in his Gospel taught us that we shall approach God by continuous
prayer118 and through it people are given all precious things. Also the heralds of the
words of life, the Apostles who chose his will received power of spirit by it. And they
made disciples and baptized all peoples. And we, my brothers, come by prayer, we may
ask forgiveness of the debts and shall call for mercy for our help before the light may be
darkened
114
Ps. 65:5
115
J.Armitage Robinson,ed., Liturgical Homilies Of Narsai, Translated by R.H.Connoly, Cambridge,1909,p.53.
116
Jas. 5:16
117
Cf. Kuriakose valavanolickal, Moran Etho 23, 2005, kottayam, p.76.
118
Acts. 1:14, Eph. 6:18, 1 Tim. 5:5. Isaac Of Nineveh, Second part, Chapters IV-XLI, CSCO, Vol.555,
Trans. Sebastian Brock,Louvain,1995, P.79.
ANTHEMS- SONGS WITH SITTING POSTURE. Hymn with variable tones.
46. God, you forgot us and rejected us and enraged upon us like rebellious ones119 and
like intensely despised sons of Adam120, like the day of temptation in the wilderness121
Lord our injustice increased over your instruction. Now you shook the earth and
overturned the cities but our heart was not alarmed. Wars were stirred up against us and
our minds did not perceive it. The news of confusion came to us and our thoughts did
not bear it. Also the creations which minister us became against us who didn’t see your
name, even didn’t love each other. And, my Lord, unless you help us form the heaven
there will not be a survivor from us to please you always. The evil of our deeds
increased and resembled to Sodom122.
47. Save Lord, so that the good might be accomplished123.
By our evil will and by our bitter inclination, we took from us the honour of the
reasonable ones; we cheated and disinherited the discernment with which our maker
honoured us. And behold, we destroy each other by the speech of the tongue and
weakness and carelessness emptied all of us from faith. Again we shall not be arrogant
against his longsuffering, which is going to make crucible (trial) for all of us.
48. Lord established it by your hands.
Christ, behold, the excellent making of your creation is converted to the
multitude of evil. The eyes of my intelligence are darkened by the sight of desires. Also
my soul with my body was defiled by the wickedness of uncleanness; and my heart
with my thoughts behave haughtily by multitude of vainglory. Don’t avert your eyes
from me my Lord (so that) I may perish in the defilement but save me and have mercy
on me.
49. By the speech of the lips124.
Lord I confess you every day that I may turn from my sins and I show the
penitence in a twinkling of an eye and I turn to my deeds and now I request you my
redeemer not to remember my transgressions and the multitude of my debts. But stretch
119
Ps.60:1
120
Ps. 12:8
121
Ps. 95:8
122
Gen.19:28
123
Ps. 12:1
124
Ps.17:4
out your hand which is filled with mercy, to me according to your grace as usual, good
physician of all pains, have mercy on me.
50. Lord, hear my prayer125.
As that prodigal son I reconcile with you. God, father have mercy upon his
children.For I scattered prodigally the great riches that you gave me. Although I didn’t
keep the way of your commandments and I tended injurious thoughts like swine and I
sinned myself before Lord, also acted foolishly, my Lord don’t turn your face from the
sound of my request but have mercy on me according to your grace.
51. Lord you are just, good and upright in your judgements126.
Lord, even if you love righteous people and they receive reward from their
noble deeds, I don’t have any good deeds and I am not worthy for mercy. Have pity on
me by your grace and have mercy on me.
52. Silence them Lord our God.
Lord the desires of the nature compel me and they fight with my feebleness. The
enticement of lusts always harass me127. There is no one who deliver me from their
bondage. But as that widow from that judge, save me from them by your grace and have
mercy on us.
53. Lord your mercy are forever128.
Lord I call the abundance of your grace for mercy and for my help, my Lord;
and like the widow to the judge I supplicate to you my God. I call out and cry for help
from my pains and I cry from the enticements of lust, which fight against me and
agitate me. But you lover of men, full of helps, send me health.
54. I am your servant and the son of your maid servant129.
Lord you called me son by your grace while I was not worthy to be a servant.
Also, again you promised me the inheritance of kingdom. I despised all of them and I
spent the days by vain wickedness and thus there is no excuse for me before you Lord.
You merciful God, save me and have mercy on me.
55. Lord save me by your name130.
125
Ps.143:1
126
Ps.119:137
127
Isaac Of Nineveh, Second part, Chapters IV-XLI, CSCO, Trans. Sebastian Brock,Louvain,1995, P.6.
128
Ps.138:8
129
Ps.116:16
130
Ps.54:1
Behold! my years are finished by the waves of the thoughts and tempests of the
temptations and my days vanished by the miseries and years by sighs. I became useless.
Our Lord you stopped the weeping of sinful woman and changed it to joy131. Therefore
let the troubles of the tumults be pacified by your mercy and give rest to my tribulation
for the trials up on me due to my weakness, troubled me.
56. Rise, help us and save us because of your mercy132.
In the times of afflictions and in the years of trembling, you are our sojourn and
our lives vanished by misery and our years by groans because of the terrors that
surrounded us. Our Lord, you pacified the ocean by your command and tranquillized its
commotion. Therefore tranquil the tumults of the world by your mercy and sustain the
creation which is greatly stirred to fall down by the burden of our wickedness.
57. And our helper in the times of affliction133.
He brought all these things on us at the times of the end and in the years of the
final part. Hunger prevailed over the days and our lives shortened and death snatched
us. Christ who saved our race from error, help our feebleness; and my Lord don’t
chastise us by your staff at first because you are the only one who allowed hope of our
nature in our weakness.
58. Of rogation- Earth was quaked and trembled134.
Earth trembled by our wickedness and they descended and swallowed it. Races,
generations, nations and cities also moon transformed blood red135; and our heart is
immersed in sins. Let us supplicate to the good one, our creator, to pass the destruction
from us by his grace; and have mercy on us as a friend of men.
59. Truth and Grace are much and long lasting136.
Lord of all is patient on the multitude of our sins. Don’t move your justice against
our evil deeds. As sky and earth are at their extremes the judgement threaten our lives,
let your mercy cause our debts to flee. Christ shows pity for the sinners by his grace and
O friend of men have mercy on us.
131
Jn.8
132
Ps.44:26
133
Ps.46:1
134
Ps.18:7
135
Cf.Rev.6:12. Allusion to the end of the world on account of the sinful state of human beings
136
Cf.Ps.145:8
60. Lord, heard my petition, Lord, received my prayer137.
My Lord, hear the petition of your worshippers and answer our requests in your
mercy, lover of penitents as usual for our trust is upon you, showing pity on the sinners.
You fashioned us in mercy. My Lord, absolve our fall and don’t leave us. But have pity
on us by your grace, merciful Lord and have mercy on us, O friend of men.
61. For you Lord is good138.
Good one who never neglect, absolve and have mercy on us; and Lord by your
mercy keep us from pains so that evil one shall not have dominion in us and shall capture
from you. Good Lord, deliver us from his hands because you are our refuge; and excellent
praise from all is to you. Showing pity on all his mercy have mercy on us.
62. Evil and rebellious generation139.
Our generation which harmed the laws, infuriated and provoked God. Behold all
the evils surrounded it to finish it. And behold, the orders of the episcopacy are confused
in it. Those who set order became like those who make troubles. The news of chaos and
tumults which expel the souls of the people are (prevailed) everywhere. God the
compassionate one, have mercy on us.
63. Of famine and of deficiency of rain. Rise, help us and save us according to your mercy.
Rise Jermiah from the dust and compose songs of lamentations140. Behold the
famine was strengthened in our generation as in Samaria141. The land was filled with
corpse of people; and there is no one to bury also no one to cover the body. Son of good
one, be moved with your mercy upon children who were thrown in the streets and dead142.
Have pity on all his mercy, have mercy upon us.
64. Lord chastened me but he didn’t deliver me to death143.
137
Ps.6:9
138
Ps. 86:5
139
Ps. 78:8
140
2Chr.35:25
141
2Kings. 6:25
142
Cf. Lam. 2:11-12, 21.
143
Ps.118:18
Lord, you turned us from our wickedness towards you, by the chastisement 144 of
all ways. The time of earth quakes, famine and plagues were stirred up on the inhabitants
of the earth; but our heart didn’t move by the staff of anger. People threatened each other,
kings crucified one against another. He flickered and suppressed truth. Christ who had
reunited all by his crucifixion145, pacify the world which is ruffled by its sins. And,
enlighten your face and save us by your grace.
65. Because humiliation came up on us and we were ill-treated.
Who is there that may not cry about us. For, behold the day of the judgement has
come and we don’t repent. And how much we hear (about) wars and conflicts. We sinned
terribly and increased our evils; and we expelled truth from our heart and iniquity
increased in our days. One chastisement is not enough to correct our multitude of evils.
The blessed creditor who has turned us to him and by all means he loves to expel our
evils from our times by his staff. Glory to him.
66 Of rain- Hear God and have mercy on me146.
Jesus, lover of penitents, receive our requests before you, Lord; and give rain of
will to the earth; and satiate our ploughings by the fine rain of your gesture. For, behold
(here is) thirst for dew and watering of rain clouds. Send rain from the height and your
rain drops may give joy to the land and gladden the face of the earth. Our Lord receive
our request in your mercy and bless the crown of the year by your grace so that we may
praise and worship and glorify your Lordship.
67. He was preexistent to the worlds.
We always confess the eternal sun proclaiming the one with three hypostases147.
68. Lord your mercy is forever148.
Jesus who loves penitents, absolve our debts by the mercy of your grace.
69. Lord, incline your ear and reply me149
Lord, incline your ear and receive the petition and supplication of your praisers.
144
The Ascetical Homilies of Saint Isaac the Syrian, Boston, 1984, p.362.
145
Cf.Eph2:14
146
Ps.30:10
147
Margaret Gibson, The Commentaries Of Isho’dad of Merv, ed. And trans., Cambridge, 1911, P.236.
148
Ps.138:8.
149
Ps.68:1
70. Lord, look at your covenant150.
Lord, look at your covenant and save your worshipers from the evil and his
armies.
71. The peace is great for those who love your law and there is no infirmity for them151.
Our Lord Jesus, the peace is great for those who love your law.
72. Listen my words and receive it152.
Christ, our savior, receive our prayer and make tranquility in the creation.
73. Until you have mercy on us153.
Your devotees knock at the door of your grace. Keep them from evil.
74. For you Lord is good154.
Good and kind one, give abundantly your grace on the souls of your devotees.
75. Lord, abide your right hand up on me155.
Lord who loves the penitents, abide your right hand and redeem your devotees.
76. Lord your right hand is adorned by power156.
Our Father who is in heaven, may the right hand of your lordship may abide up
on our entire congregation.
77. Heal me Lord because my bones are vexed157.
Physician of all pains, you are our savior. Heal our sickness by your mercy.
78. You are compassionate and righteous Lord158.
Your mercy of our son shall cure our feebleness by your medicine which cures
all our pains.
79. God, our savior, help us159.
Christ who came for our salvation, let the help of your grace accompany your
worshippers.
80. Remember your church which you have already purchased160.
150
Ps.74:20
151
Ps.119:165
152
Ps.141:1
153
Ps.123:2
154
Ps.86:5
155
Ps. 138:8
156
Ex.15:6
157
Ps. 6:2
158
Ps. 116:5
159
Ps. 79:9
160
Ps. 74:2
My Lord, remember your church which you have already purchased. Keep it
with long lasting peace.
81. Forgive all my sins161.
Forgiver of debts, may our prayer please you; and our debts shall be forgiven by
your mercy.
82. In the evening and in morning and in noon162.
Our good God, May our prayer may please you; and answer our requests by
your mercy.
83. Come, we shall praise the Lord163.
We shall equally raise glory and praise to the father and son and Holy Spirit.
84. Until the end of times.
Behold your name shall be praised for ever and ever, Father and Son and Holy
Spirit.
85. Of the way- Show me Lord your way and I shall walk in truth164.
My Lord give us, so that we may travel and walk in peace like Jacob from the
house of Laban.
86. Of rain- The eyes of all people are lifted up to you165.
We expect the dew, we look for rain. Lord, by your mercy console us.
87. Lord gives bread to the hungry166.
My Lord, sustain the heart of the poor by your grace, by drops filled with mercy.
88. Of Mary- Lord, for the duration of the days167.
May the prayer of virgin, mother of Christ, be a fort to our souls.
89. Of saints- Seek Lord and be strengthened168.
Prophets and Apostles and Martyrs and teachers, let your prayers be a fort to us.
90. Of Cross- Like a city which is surrounded by a fort169.
Our saviour, let your cross be a fort to us; and we shall conquer enemy by it.
91. Of father- Seek from Lord and pray before him170.
161
Ps.25:18
162
Ps.55:17
163
Ps. 95:1
164
Ps. 86:11
165
Ps. 145:15
166
Ps. 146:7
167
Ps. 93:5
168
Ps. 105:5
169
Ps. 122:3
170
Ps.37:7
Our Holy Father ask to Christ to have mercy up on our souls.
92. Of departed- Don’t expel me from your presence171.
Christ full of mercy, let your mercy surge up on us in the house of judgement of
your justice.
93. Lord, in the morning you shall hear my voice172.
Righteous one, in the time when your throne is set for the trial, don’t enter us in
your judgement.
----------------------
Chapter VI
171
Ps. 53:11
172
Ps. 5:3
Literary Analysis of the Anthems and Songs
Most of the anthems and songs which I have studied cannot be classified in to
certain syllabic form. But it has a rhythm and tune as it is being sung at present. The tunes
are an inherited one and almost similar with the tunes which is being sung in the Church
of The East abroad. I could not find any source to compare it with the tunes of Syro
Malabar Church.
The structure of the stanzas reveals that the authors and composers are different.
Even though the stanzas are chosen slight random in order, they show the characteristics
of an Aristotelian tragedy but with a note of hope as in the Bible.
At the beginning, excluding the psalter clause, the point of view is third person
masculine singular then it shifts to third person masculine plural. First Mothwa starts with
the glorification of St. Mary as the Temple of God the word. Evoking the eschatological
bridal chamber, which is the hope of every human being, the composer moves to the
reward of prophetic call and martyrdom. Now he introduce Jesus Christ, his heralds Peter
and Paul, the four Evangelists and the first martyr Stephan.
The protagonist knows that salvific ingredients for the human beings are vigil,
fast and prayer. He also knows that they are the catalysts of the growth of the Church
even though the inhibitors, which are the persecution and division, prevailed at time to
time. Author does not forget to mention the names of Diodore, Theodore and Nestorius
even though they have been considered as the villains by the other churches at least till
the beginning of the twentieth century. But for Church of The East they are teachers of
truth. While glorifying the name of Lord and contemplating the trials and tribulations of
the saints the stream of consciousness of the composer suddenly turns to the judgement
of Lord and he includes a stanza in which the author visualize the second coming of Christ
on the clouds and the exulting sounds of the angels which makes him fearful.
Even though Jews and Gentiles mocked the Gospel no one could stop the
permeation Christianity in the world. It was an outcome of the spontaneous overflow of
Holy Spirit through the priests and Church fathers- he ponders.
Now we see the stanzas which glorify the activities of Christ. Getting inspiration
from the bible author addresses Christ as true Physician, hope of penitents, ocean of
abundant mercy, the compassionate, absolver of sinners, the eternal one, king etc. and
meditates various events in NT as well as the OT.
Author founds that prayer is quicker than sword and arrow and fairly rapid than
death and powerful like lion. Now he prays for the absolution of all debts of the people
including his. He meditates cross, the reason for salvation, the day of revelation and
Satan’s fear about the day. Author specifically indicates the Rob of glory which our
Lord Jesus Christ has given to rejuvenate the corrupted image of Adam. But the
deceitful enemy always exploits the feebleness of the mortal race and man becomes
sinner again and again even though he wishes to escape from the sinful state. Author
finds the real reason for this agony. The tragic flow of the human being is that he has
disinherited the discernment. It has caused the inevitable destruction of the world.
Now the composer sews the stanzas with first person singular or plural point of
view. Authors mind is in a state of catharsis. He realizes the present state of the world
which is stirred with calamities, wars, tumults and famines. He is aware of his own
faults which is also a part of the causes of theses infirmities. He is bonded with lust and
greed. The generation has transgressed the laws and infuriated and provoked God. The
stanzas seems like a cry of the author here. He wants all his personal infirmities to be
burnt; all the atrocious activities to be stopped; the wrath of God to be extinguished.
This is the reason why he is begging the mercy of our Lord, God. This is the reason
why the people including the author has abstained from the bodily needs. This is the
reason why all the people are gathered in the three days rogation in the hope of
salvation.
Chapter V
Theological analysis of the Anthems)‫) ܒܒܒܒܒ̈ܒܒܒܒܒ‬
and Songs)‫ ) ܒܒܒ̈ܒܒ‬in the
Mawthwe)‫ܒܒܒܒܒܒ̈ܒ‬
̇ )
INTRODUCT ION
Anthems and songs in Hudra are theological treasures of East Syriac tradition in
versified form. They vividly explicate the Christology, Pneumatology, Soteriology,
Eschatology, Ecclesiology, Mariology and Angelology of the church. Whatever may be
the service, these theological elements are recited in an apologetic sense.
I. CHRISTOLOGY
The study of the person and the personality of Jesus Christ is known as Christology.
Jesus Christ is both God and man. Thus the relation of the divine and the human natures
of Jesus Christ becomes the core part of Christology. Jesus Christ, the Son of God
became man, was born of Mary. While mentioning the three Hypostases173 of God, the
author proclaim the two Hypostases of Jesus Christ which is the Christology of Church of the
East taught by Mar Diodore, Mar Theodore, Mar Nestorius174.
Narsai sates it clearly:
“A reasonable temple the Holy Spirit built in the bosom of Mary. (And)
through ( Its) good-pleasure t h e whole Trinity concurred. The natures are distinct
in their hypostases (Qnome) without confusion: with one will, with one person
(Parsopa) of the one son ship. He is then one in His Godhead and in His
manhood ; for the manhood and the Godhead are one person (Parsopa).'Two
natures,’ it is said, and two hypostases (Qnome) is our Lord in one person
(Parsopa)of the Godhead and the manhood’ Thus d o e s all t h e Church of the
orthodox confess; thus a l s o have the approved doctors o f the C h u r c h taught,
Diodorus, and Theodorus, and Mar Nestorius” 175
173
ST. 67
174
ST. 6
175
J. Armitage Robinson,Ed., Liturgical Homilies Of Narsai, Translated by R.H. Connolly,
Cambridge,1909,P.14
1. Christ the true Physician ‫ܒܒܒܒܒܒܒ ܒܒܒܒܒܒ‬
‫ ܒܒܒܒܒܒܒܒ‬176
Medical imagery is common i n the Bibl e. Aphrahat and Ephrem elaborated it
and used it in various dimensions.
“We acknowledge you, o physician of our sufferings who has hidden in us your
spirit as the medicine for our bodies.” 177
“The Grape of Mercy was pressed
And gave the Medicine of Life to the Peoples.”178
2. Hostage ‫ܒܒܒܒܒܒܒ‬ 179
Syriac word ‫ܒܒܒܒܒܒܒ‬ ( Hmayra’) is a loan word from Greek,
and can see a number of times in the Peshitta Old Testament 180. This term is used to
describe the two nature characters of the East Syrian Christological tradition.181
Aphrahat says “so great is the gift of the Good one towards us, that a hostage
has been led off from us, by the king who is like us; He has made him a friend and
guard of the boarder. This is the son of Adam, the body which is form Mary, which was
led off from us, to the place of life”.182
Getting inspiration from this the poet sings in Hudra “And you my Lord, the
hostage from our race, which you received from us in the beginning”
3. Pledge of heavenly life ‫ܒܒܒܒܒܒܒܒ ܒܒܒ̈ܒܒ‬

‫ܒܒܒܒܒܒܒ̈ܒ‬
Narsai says what the pledge )‫ ) ܒܒܒܒܒܒܒܒܒ‬is
176
ST. 20, 41,77, 78
177
178
P.99
179
ST.22
180
Num 21:19; Is18:2
181
Sr. Jincy
182
“He suffered on the cross and died and was resuscitated and rose and
ascended; and in His love He gave us as a pledge His Body and His Blood, that
by them we might recall all the graces which He has wrought towards us.”183
Stanzas explicate the pledge, which is a heavenly one184 as the mysteries for the
absolution of the sin185 which familiar in Matthew 26:28.
When stanza 44 says about the ring as a pledge of promise, the same idea can
be seen in Narsai.
“He has given as a pledge the ring of which the power of the Spirit
spoke; and He has clothed them with the glorious robe of Baptism”. 186
4. Glorious Image ‫ ܒܒܒܒܒܒ ܒܒܒܒܒܒܒ‬187

Christ is the archetypal image of God and this idea plays an important role in
Eprem’s Christology188. Jacob of Serug has developed the idea of ‘image’ in his
homily On Creation189. He says that if Lord had not extend his hand again, Adam
would have destroyed his image. So God descended again as the Son, who has his
beautiful image, so that the beautiful image may not be destroyed. And the Son
renewed the image which was corrupted.
Author uses the term ‘glorious’ instead of ‘beautiful’ here.
II. PNEUMATOLOGY
In all prayers and liturgical celebrations of the Church of the East one can see
the Pneumatological aspects of the Eastern tradition. The Holy Spirit is the propelling
power in all the Sacraments. Epiclesis of the Eucharistic celebration manifests the role
of the Holy Spirit. Even though the work of Holy Spirit is expressed by various terms
like ‫ܒܒܒܒ‬,‫ ܒܒܒܒܒ‬,‫ ܒܒܒܒ‬,‫ ܒܒܒܒܒ‬, ‫ܒܒܒܒ‬ which
means dwelt, hovered, overshadowed etc. our stanzas contain ‫ܒܒܒܒ‬ 190only . It
183
Cambridge,1909,P.24
184
ST. 38
185
ST. 17
186
Cambridge,1909,P.53
187
ST. 1
188
OCA, 256,Rome, 1998, P.110
189
Lines 91 to 93
190
ST.16
means ‘descende. In the baptism of our Lord in the Gospel one can see the same term
for denoting the action of the Holy Spirit191. In stanza 34 it praises forefathers as the
shrine of Holy Spirit.
Holy Spirit, the consoler192 sanctifies the Church193. The sactifying action has an
important role in the Eucharist. In the anaphora of Theodore, the kushapa194 of second
Ghanta195 cycle prays as follows: Holy Spirit, you are Holy by whose hands all beings
are sanctified196. Anaphora of Addai and Mari emphasize it in the same words in the
fourth kushapa197. Another instance which delineate the sanctifying and renewing
functions of Holy Spirit comes in fourth Ghanta cycle of the anaphora of Theodore198.
Anaphora of Nestorius does it while praising the father from whom the Holy Spirit is
proceed forth, in the second Ghanta199.
III. SOTERIOLOGY
Salvation200of humanity is the core theme of the Bible. Different aspects of the
fall of humanity through Adam and the stages of the salvation history are well depicted
in clothing imagery201.
‫ܒܒܒ ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ‬

̇ ̄‫ܒܒܒ‬
‫ ܒܒܒܒ̈ܒܒ‬You gave your body as a food for life202
“With the Bo d y and B l o o d , the C h u r c h keeps alive the sons of her
womb; and she reminds them of the great love of her betrothal. Her betrothed
gave her His Body and His Blood as a pledge of life, that she might have power
191
Mk 1:10, Lk 2:33
192
Jn.16:7
193
ST.17
194
It can be translated as supplication, prayer etc. Michael Sokoloff, A Syriac Lexicon, Piscataway, 2009.
The kushape are recited kneeling.
195
Ghanta can be translated as a part of liturgy which the priest recited alone while bowing. . Michael
Sokoloff, A Syriac Lexicon, Piscataway, 2009. It is usally recited in a soft voice stretching out the hands.
196
My translation from the text Taksa dqūƌāš’ dašlihe, Thrissur, 2003.P.121
197
198
Ibid. P150.P.129
199
Ibid. P150
200
ST. 16,28,36,79
201
ST. 1,7,38
202
ST.30
to give life from her life” 203. This is how Christ instituted the redemptive mystery.
̇ ‫ܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒ‬
put on rob of glory204
Clothing imagery is rooted in bible205. And Aphrahat developed it. He associated the
Guest without a Wedding Garment with a man without baptism. The wedding garment
is the Rob of glory which Christ himself (Rom.13:14) and every Christian put it on in
baptism. It is a pledge of the resurrection and the re-entry into paradise. This wedding
garment is a necessary condition for entering into the marriage feast and the bridal
chamber206. Also Ephrem make use of the clothing imagery as a means of the
illustration of salvation history207. It has its origin from Jewish interpretation of Genesis
3:21. Narsai relates the idea of Rob of glory with the pledge which we receives while
baptism208 which is the chief way of salvation according to Mark 16:16.
Prayer and Fasting as a course of spiritual labour for salvation209
Adam transgressed the commandment and ate from the tree. Hence poison
entered in him causing sickness which is called the first grave ulcer. Christ our savior of
humanity, entered into a battle through fasting and prayer210so as to bring Adam
victorious, who was overcome by the evil one through food211. Fasting takes an
important place in the practice of Christian life. A Christian is an athlete, a fighter, a
warrior. The consciousness of being a tireless warrior was the hallmark of the Christian
life. This ethos is constantly nourished by looking to Christ our true athlete and our holy
general212. The book of steps memra 10 explains fasting and humility are the rewards
which we receive for suffering evil as we do good. Fasting, prayer and humility cleanse
203
Cambridge,1909,P.52
204
ST.38
205
Gen 3:21, Ps 132:16, Dan 10:5
206
207
P.39
208
Cambridge,1909,P.53
209
St. 6,13
210
Mt17:21
211
Paul Maniyattu, ed., East Syriac Theology- an introduction, Palai, 2007, P183.
212
Arthur voobus , CSCO ,History of Asceticism in the Syrian Orient- vol 1. P.184.
us, body and soul (10:3). When we fast we follow the example of Jesus, our model in
fasting and prayer213
In another angle Aprahat has a different view about prayer. He says that giving
rest to the God is prayer. He adds that pure fasting and prayer is based on the purity of
heart214.
Fasting, vigil and wakefulness in God’s service by withstanding the sweetness
of sleep through crucifying the body throughout the day and night are God’s holy
pathway and the foundation of every virtue. Desire for prayer accompanies fasting that
is practiced with discernment215.
Asceticism- A way for salvation
Asceticism with all its means directed against the human body. Thus fasting and
vigil is considered as a part of it. Ulsana216 is a term used for the sufferings of the
monks. Ephrem combines the concept of Ulsana (sufferings) with the injunctions
relevant to his teleology of monasticism. He also employs the idea of cross217 in such a
special way as to give it a content commensurate to the teleology of monasticism. He
says “purpose of monasticism is to seek for the glory of Cross, to seek for the shame of
Cross, to love the riches of cross and to carry the pain of the cross”. Thus the meaning
of cross in monastic life takes on a new complexion218.
IV.ESCHATOLOGY
Eschatology means the ultimate unity of all in Christ, which was inaugurated in
the incarnation, with the death and the resurrection of Christ. It will be fulfilled in the
second coming of Christ, with the glorious manifestation of the kingdom of God219.
‫̇ܒܒܒܒܒܒ‬
‫ܒܒܒܒ‬ Wedding feast220
Analogy of foolish virgins221and the wedding 222 allude the second coming of
Jesus Christ. In the later, the guest who turns up at the wedding feast without his
213
John H. Corbett, The Canadian Society for Syriac studies, journal, 2003, P.13, 14.
214
Cited earlier
215
The ascetic homilies of Saint Isaac the Syrian, Boston, 1984, P171.
216
ST.21
217
ST.16
218
Aarthur Voobus, CSCO, History of Asceticism in the Syruan Orient, Vol.II, 98, 99.
219
Lk.17:21
220
ST.38
221
Mt.25:1-13
222
Mt22:1-14
wedding garment is thrown out. Wedding garment is none other than ‘the robe of
glory', acquired at baptism, which must be kept unspotted for the eschatological
wedding feast it is not the case that the wedding guest never had a wedding garment;
rather he has been given one- on baptism- bur he had lost or soiled it223 feast it is not
the case that the wedding guest never had a wedding garment; rather, he had been
given one at -baptism- but he had lost or soiled it.
‫ ܒܒܒܒܒܒܒ‬Gnona224.
The term Gnona is important in Ephrem's works. “It may refer to the Kingdom
in a n eschatological dimensions”. “Where the reference is to the eschatological
Kingdom, then we are provided with another illustration of the relationship between
events in historical time, here and now, and events in eschatological time: the betrothal
is seen as taking place in historical time (whether the bride to be is collective or
individual}, while the marriage feast and the mystery of the consummation of the
marriage in the bridal chamber belong to the eschaton”.225
V. ECCLESIOLOGY
Among the early syriac authors we find two conceptual modals regarding the origin og
church. The first modal constitutes two elements, the Jewish Nation or ‘People’ and the
Gentile Nation or ‘Peoples’. Second modal constitutes Peoples or Gentiles. According to
this modal God has rejected the chosen people of the OT and elected the church of the
nations or the church of the gentiles. Church is the great Christian community instituted
by Jesus Christ in the place of synagogue. It is the second modal that is predominant in
the ancient Syriac tradition. Stanzas 16, 17, 45 express this idea226.
VI. MARIOLOGY
Stanza 88 clearly depicts Mary as the mother of Jesus who is our saviour. The
use of Emme damshikha (mother of Christ) caused the Church to be allegedly called
223
P.95
224
ST. 1,7,18,24,38
225
P.116
226
‘Nestorian’. It is interesting to see, what Nestorius himself said about Emme dalaha and
Emme damshikha:
“But when they were questioned by me, the former denied not the
humanity nor the latter the divinity, but they confessed them both alike, while
they were distinct only in name : they of the party of Apollinarius accepted
‘Mother of God’ and they of the party of Photinus,‘ Mother of man’ But after I
knew that they disputed not in the spirit of heretics, I said that neither the
latter nor the former were heretics”227.
Actually the idea of Emme damsheekha was not a creation of his own.
Cappadocians and Theodore of Mopsuestia had same ideas before Nestorius228. Mary is
venerated with all her attributes except Mother of God in Ch.o.E.
‫ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ‬

̇ Temple
of God the word.
According to the Gospel of Luke, Mary is implicitly the ‘handmaid of the Father’,
the ‘Mother of the Son’, and the ‘Temple of the Holy Spirit’229. Narsai elaborates this
idea and says:
A reasonable temple the Holy Spirit built in the bosom of Mary. (And)
through ( Its) good-pleasure t h e whole Trinity concurred230.
In Ethiopian Orthodox Church Mary has thirty three days of remembrance within
a year. They follows Miaphisite Christology231. There is an interesting thing in their book
Hymns of praise of Mary - Wudasse Mariam. Generally it calls Mary mother of God but
in Saturday hymn she is addressed as the mother of Christ232.
CONCLUSION
227
Nestorius, The Bazaar of Heracleides, Translated and edited by G. R. Driver and Leonard Hodgeson,
Oxford ,1925, P.99
228
Alloys Grillmeier, The Christ in Christian Tradition, Trans. John Bowden, vol.1,1975,444
229
Lk 1:30-35
230
J.Armitage Robinson,ed., Liturgical Homilies Of Narsai, Translated by R.H.Connoly, Cambridge,1909,p.14.
231
Tsahai Ademe, Symbolism of Mary in Ethiopian tradition And in Syrian tradition, M.A. Thesis, SEERI,
Kotayam, 2016. P.10, 11.
232
Ibid.P.12
One of the great qualities of Syriac theology is that its theological expressions were not
made on the basis of philosophical speculations233 but on the basis of faith which has its strong
dependence on Scriptures. Thus scripture is the fundamental source of their theology so as in
the Hudra. The selected songs and anthems in the two mawtwe on the Wednesday in Hudra that
I have studied shows that it includes all the ancient Syriac Christian elements which feature the
uniqueness of East Syriac theology. Writings of Ephrem and Aphrahat are characterised by the
ideas of a Semitic religion. But when we go through Theodore, Nestorius and Narsai the Greek
influence is also visible in their writings. All these writings are the ingredients which played
important role in shaping the theology Church of the East and its reflections can be identified in
the book of Hudra.
As far as the comparison of various texts is concerned, I have reached in the conclusion
that Thrissur Hudra is not a direct reproduction of Ms. Tcr 27 in printed form. If the printing
date is taken in to account, the editor234 perhaps may have consulted the Bedjan Hudra. But at
certain places, where Bedjan Hudra has deviated from the so called Nestorian theology,
Thrissur Hudra, has followed the Manuscript in a very strict manner.
233
234
Mar Thoma Darmo(1903-1969). The Metropolitan of India (1950- 1969)
Bibliography
Single volume Hudra Manuscript dated 1598 copied at Alkaya
SYRIAC BIBLE
Aprem, Mar, Nestorian Theology, Mar Narsai Press: Trichur, 1980.
Brock, Sebastian, “An Extract from Jacob of Serugh in the East Syrian Hudra”
Orientalia
Christiana Periodica 55/2 (Rome 1989) 339-343

Chediyath, Geevarghese, The Christology of Mar Babai the Great, Oriental
Institute of Religious Studies India 49, Kottayam 1982.
Dharmo hudra
Vööbus, Arthur, History of Asceticism in the Syrian Orient: A Contribution to the
History of Culture in the Near East, CSCO197, Sub.17, Louvain, 1960.
The ascetic homilies of Saint Isaac the Syrian, Boston, 1984, P.68.
Murray,R., Symbols of Church and Kingdom, Cambridge, 1977, P.132.
Mary Hansbury,The Harp. Vol.XXVI, Kottayam, 2012,
Kathleen E. Mcvey, Ephrem the Syrian Hyms, New york, 1989, p.86.
Kuriakose valavanolickal, Moran Etho 24, 2005, kottayam,
Brock, Sebastian, The Luminous Eye: The Spiritual World Vision of St. Ephrem, Placid
Lectures 6, Centre for Indian and Inter-Religious Studies, Rome, 1985.
Isaac Of Nineveh, Second part, Chapters IV-XLI, CSCO,vol555 Trans. Sebastian
Brock,Louvain,1995, P.37.
Kuriakose valavanolickal, Moran Etho 23, 2005, kottayam,

Taksa dqūƌāš’ dašlihe, Thrissur, 2003.P.24 The anaphora of Holy Apostles, Mar Narsai
Press: Trichur, 2003
Sebastian Brock, the Luminous Eye- the Spiritual World Vision of Saint Ephrem,
1992, Rome, P.95.
J.Armitage Robinson,ed., Liturgical Homilies Of Narsai, Translated by R.H.Connoly,
Cambridge,1909,p.53.
Margaret Gibson, The Commentaries Of Isho’dad of Merv, ed. And trans., Cambridge,
1911, P.236.
OCA, 256,Rome, 1998, P.110
Michael Sokoloff, A Syriac Lexicon, Piscataway, 2009
Paul Maniyattu, ed., East Syriac Theology- an introduction, Palai, 2007, P183
Arthur voobus , CSCO ,History of Asceticism in the Syrian Orient- vol 1. P.184.
Aarthur Voobus, CSCO, History of Asceticism in the Syrian Orient, Vol.II, 98, 99.
John H. Corbett, The Canadian Society for Syriac studies, journal, 2003, P.13, 14.
Nestorius, The bazaar of heracleides, Translated and edited by G. R. Driver and
Leonard Hodgeson, Oxford ,1925, P.99
Tsahai Ademe, Symbolism of Mary in Ethiopian tradition And in Syrian tradition, M.A.
Thesis, SEERI, Kotayam, 2016. P.10, 11
Alloys Grillmeier, The Christ in Christian Tradition, Trans. John Bowden,
vol.1,1975,444
Payne Smith, A compendious Syriac Dictionary, Oxford, 1903,

M.A Thesis by Fr. Justin Neelankavil

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GENERAL INTRODUCTION

the three days rogation of the Ninevites( ‫ܒܒܒܒܒܒܒܒܒ‬

Hudra and the history of Rogation

The Manuscript and the Comparison study

‫‪One stanza is added‬‬

‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐ‬ ‫‪ .1‬ܐܐܐܐܐܐܐܐ‬

‫ܐܐܐܐܐܐܐ ܒ ܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒ‬

‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒ‬

‫ܐܐܐܐܐܐ ܒ ܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ‬

‫ܒܒܒܒ‬ ‫ܒ‬ ‫ܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐ‬

‫ܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒܒ‬

‫ܐܐܐܐ̈ܐܐ‬ ‫ܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐ‬

‫ܐܐܐܐܐܐܐܐܐ ܐܐܐܐܐܐ ܒ ܒܒܒܒـܒܒ‬

‫ܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒ‬ ‫ܒ‬ ‫ܐܐܐܐܐܐ‬

‫ܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐ‬

‫ܒܒܒ‬ ‫ܒ‬ ‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐ‬

‫ܒܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐ̈ܐܐ‬ ‫ܐܐܐܐܐܐܐ‬

‫ܐܐܐܐܐ ܐܐܐ̈ܐܐܐܐܐܐ ܐ ܒܒܒܒܒܒܒ‬

‫ܒܒܒ‬ ‫ܐ‬ ‫ܐ̈ܐܐܐܐܐܐ‬ ‫ܐܐܐܐ‬

‫ܐܐܐܐܐܐܐܐܐ ܐܐܐܐܐܐܐ ܐ ܒܒܒܒܒ‬

‫ܐܐܐܐܐܐ ܐ ܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ‬

‫ܒܒܒ ܒܒܒܒܒ ܒܒܒܒܒܒܒ ܒܒ̈ܒܒܒܒܒ‬

‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐ‬

‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܐܐܐܐܐ̈ܐܐ‪.‬‬

‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬

‫ܐܐܐܐ̈ܐܐ‬ ‫ܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐ‬ ‫ܐܐܐ‬

‫ܐܐܐܐܐܐܐܐ ܐܐܐ ܐ̈ܐܐܐܐܐܐܐ ܐܐܐܐ‬

‫ܐ ܒܒܒܒܒܒܒ ܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒ‬

‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒܒ‬

‫ܒܒܒ ܒܒܒܒܒܒ̈ܒܒܒ‬ ‫ܐܐܐܐܐܐܐܐ ܐ‬

‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐ‬

‫ܒܒܒܒܒ ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒ‪.‬‬ ‫ܐ‬

‫ܐܐܐܐܐܐܐ ܐܐܐܐܐܐ ܐ ܒܒܒܒܒܒܒܒܒܒ‬

‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐܐ̈ܐ‬

‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬

‫ܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܒܒܒ‬ ‫ܒܒܒܒܒ‬

‫ܐܐܐܐܐܐܐܐ ܐܐܐܐܐܐܐ ܐ ܒܒܒܒܒܒ‬

‫ܒܒܒܒܒܒ ܒܒܒܒܒ̈ܒܒ‬ ‫ܐܐܐܐܐܐܐ ܐ‬

‫ܒܒܒܒܒܒ̈ܒ‬ ‫ܒܒ̈ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬

‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐܐܐܐ‬

‫ܒܒܒܒ̈ܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐܐܐܐ‬

‫ܐܐܐܐܐܐܐܐܐܐ ܐܐܐܐ ܐ̈ܐܐܐܐܐܐ ܐ‬

‫ܒܒܒܒܒܒܒ̈ܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐܐܐܐܐ‬

‫ܐ‬ ‫ܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐܐܐ‬

‫ܐ ܐ ܒܒܒܒܒܒ ܒܒـܒܒ ܒܒܒܒܒܒ‬

‫ܐܐܐܐܐܐܐܐܐܐܐܐ ܐ ܒܒܒܒ ܒܒܒܒܒܒ‬

‫ܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐ‬ ‫ܒ‬ ‫ܒܒܒܒܒܒ‬

‫ܐ‬ ‫ܐܐܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐ‬

‫ܒܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐ̈ܐ‬

‫ܒܒܒܒܒܒ‬ ‫ܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐܐܐ‬

‫ܒܒܒܒ ܒܒܒܒ ܒܒܒܒܒܒܒܒܒ ܒܒܒܒܒܒܒ‬

‫ܒܒܒܒܒܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐ‬

‫ܐܐܐܐܐܐܐܐ ܒܒܒܒܒܒ ܒܒܒܒܒܒܒܒܒܒ‬

‫ܒܒܒܒ‬ ‫ܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐ̈ܐܐܐ‬

‫ܒܒܒܒܒܒܒܒܒܒ‬ ‫ܒ̈ܒܒܒܒܒܒ‬ ‫ܐ‬

‫ܒܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐܐܐ‬

‫ܒܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐܐܐܐܐ‬

‫ܒܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐ̈ܐܐ‬

‫ܒܒܒܒܒܒ‬ ‫ܐܐܐܐܐܐܐܐ ܐܐܐ̈ܐܐܐ ܐ‬

‫ܒܒܒܒ‬ ‫ܒܒܒܒܒ‬ ‫ܐ‬ ‫ܐܐܐܐܐܐ‬

‫ܐ‬ ‫ܐܐܐܐ̈ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐܐܐ‬

‫ܐ‬ ‫ܐܐܐܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐܐ‬

‫ܐ‬ ‫ܐܐܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬ ‫ܐܐܐܐܐܐ‬

‫ܐܐܐ ܐܐܐܐܐܐܐ ܐ ܒܒܒܒܒܒܒ ܒܒܒܒ‬