Saint Athanasius School of Hymnology and Liturgical Theology

The Rites and Order of
Hosanna (Palm) Sunday

Hosanna Sunday

On Hosanna Sunday, the Church experiences the Entrance of the Bridegroom into Jerusalem (The Church).

Several notable processions characterise the Rites of Hosanna Sunday:
The standard procession during vespers on Saturday night The Procession of the Cross during matins on Sunday morning
(including the 12 Gospels).

The Procession of the Lamb from ‘Bethlehem’ to the altar (Note: this procession now often starts from the rear main entrance of the church.)

All of these liturgical prayers are prayed using the festive tune and the Hosanna tune in their respective places. The Hymn of Evlogimenos (Ⲉⲩⲗⲟⲅⲓⲙⲉⲛⲟⲥ) is when the church praises her Bridegroom as “ the Son of David... the Highest… & the King of Israel” and is chanted for all the processions mentioned above. During the hymn, the church declares her Bridegroom as her King and celebrates His entrance to Jerusalem, alluding to the church’s final entrance into the heavenly Jerusalem, her celebration with the Saints and its eternal rejoicing with Christ

In the book of Revelations, a scene is seen by St John the beloved, where a heavenly procession takes place and those who celebrate are waving and using Hosanna leaves and olive branches. Our Lord’s entrance into Jerusalem riding on a c**t was an archetype of this heavenly eternal procession in the heavenly Jerusalem. The church here manifests to us this heavenly procession and allows us to celebrate with Him, while on Earth, through the rites handed down to us.

Hosanna Sunday Vespers

After the evening vespers, during the Bishop’s entrance into the Church, the congregation chants the hymn Evlogimenos “Ⲉⲩⲗⲟⲅⲓⲙⲉⲛⲟⲥ”. If the Bishop is not present, the priest, without a procession, opens the veil of the Altar and offers the raising of incense, noting the following:

The prayers are said in the festal tune, and the tunes of the doxologies and psalis in the Hosanna tune.

After opening the veil of the Altar and praying the Lord’s Prayer, “Khen Pekhristos” is sung in its joyful tune, and the prayer of thanksgiving is prayed.

The Verses of Cymbals are sung in their joyful tunes.
ⲕⲉ ⲧⲉⲛⲟⲩⲱϣⲧ
Ⲭⲉⲣⲉ Ϯⲉⲕⲕⲗⲏⲥⲓⲁ
Ⲱ̀ⲥⲁⲛⲛⲁ ϧⲉⲛ ⲛⲏⲉⲧϭⲟⲥⲓ
Ⲫⲏⲉⲧϩⲉⲙⲥⲓ ϩⲓϫⲉⲛ Ⲛⲓⲭⲉⲣⲟⲩⲃⲓⲙ

Then for the patron saints of the church in the standard tune

And In the presence of a Bishop, the following is added:

Ⲧⲉⲛϯϩⲟ ⲉ̀ⲣⲟⲕ ⲱ̀ Ⲩⲓⲟⲥ Ⲑⲉⲟⲥ
Ⲛⲉⲙ ⲡⲉϥⲕⲉϣ̀ⲫⲏⲣ ⲛ̀ⲗⲓⲧⲟⲩⲣⲅⲟⲥ

It is concluded with the following:

Ⲓⲏⲥⲟⲩⲥ Ⲡⲓⲭ̀ⲣⲓⲥⲧⲟⲥ ⲛ̀ⲥⲁϥ ⲛⲉⲙ ⲫⲟⲟⲩ
Ⲡ̀ⲟⲩⲣⲟ ⲛ̀ⲧⲉ ϯϩⲓⲣⲏⲛⲏ (until the end of the Ⲧⲉⲛⲟⲩⲱϣⲧ ⲙ̀ⲙⲟⲕ) … then “ϫⲉ ⲁⲕⲓ̀ ⲁⲕⲥⲱϯ ⲙ̀ⲙⲟⲛ ⲛⲁⲓ ⲛⲁⲛ.” is said.

The Litany of the Departed is prayed.
Graciously O Lord, keep this night without sin …
The Trisagion (in full) …
The Lord’s Prayer (Our Father who art in heaven …)

Introduction to the Doxologies … the last two verses are sung in the major Hosanna Sunday tune i.e. the melismatic hosanna tune used for psalm 150 during communion, “Ⲭⲉⲣⲉ ⲛⲉ ⲱ̀ Ϯⲡⲁⲣⲑⲉⲛⲟⲥ” and “Ⲧⲉⲛϯϩⲟ ⲁ̀ⲣⲓⲡⲉⲛⲙⲉⲩⲓ” – the verses of doxologies are said in the shorter Hosana.

The three doxologies and two venerations may be chanted.

It is also possible to say the Praises of Hosanna Sunday: "Today the words were fulfilled" - and the Praises of the One who sits above the Cherubim...

We honour you, Mother of True Light …

The Orthodox Creed, and the part “Ⲧⲉⲛϫⲟⲩϣⲧ ⲉ̀ⲃⲟⲗ” is sung in the Hosanna Sunday tune.

The priest prays “Ⲫ̀ⲛⲟⲩϯ ⲛⲁⲓ ⲛⲁⲛ” while holding the cross and three candles.

The Congregation sings “Ⲁ̀ⲙⲏⲛ Ⲕⲩⲣⲓⲉ ⲉ̀ⲗⲉⲏ̀ⲥⲟⲛ” in the major tune three times.

The hymn “Evlogimenos” is chanted while processing around the church.

The procession begins in the altar area – three times inside the Altar, and three times in the Church, followed by one procession inside the Altar; then the priest offers incense in front of the icon of the entrance into Jerusalem.

The Introduction to the Commentary “Ⲧⲉⲛⲟⲩⲱϣⲧ” is said in the joyful tune.

The Watos Commentary is read at the Bible stand (Mangaleya), and whenever the priest says, ‘Hosanna to the Son of David’, the congregation responds while chanting in the Hosanna tune: Hosanna in the highest, this is the King of Israel, Blessed is He who comes in the name, of the Lord of hosts.”.

The Priest prays the litany of the Gospel.

The Psalm is sung in the syngary tune (major & minor) … and the Psalm trailer is sung in the joyful shortened tune.

The Deacon says “Ⲥ̀ⲧⲁⲑⲏⲧⲉ ⲙⲉⲧⲁ ⲫⲟⲃⲟⲩ Ⲑⲉⲟⲩ” … and the Gospel is read in Coptic and the vernacular. A sermon may be given.

Response to the Gospel “Ⲭⲉⲣⲉ Ⲗⲁⲍⲁⲣⲟⲥ ⲫⲏⲉ̀ⲧⲁϥⲧⲟⲩⲛⲟⲥϥ…”.

The Priest prays the five short litanies.

The Lord’s Prayer is prayed – and “Ϧⲉⲛ Ⲡⲓⲭ̀ⲣⲓⲥⲧⲟⲥ Ⲓⲏⲥⲟⲩⲥ Ⲡⲉⲛϭⲟⲓⲥ” and “Ⲧⲁⲥ ⲕⲉⲫⲁⲗⲁⲥ ⲩ̀ⲙⲱⲛ” are chanted.

The Priest prays the three absolutions.

The Deacon concludes with the Concluding Canon and the hymn “Ⲣⲁϣⲓ ⲟⲩⲛⲟϥ Ⲥⲓⲱⲛ ϯⲃⲁⲕⲓ …. Rejoice and be glad O city of Zion”.
The Priest concludes with the blessing and dismisses the congregation.

Raising of Morning Incense on Hosanna Sunday

After the Midnight Prayer, the Midnight Praises, the Matins Psalms, and the Morning Praises:

The Priest opens the veil of the Altar and prays the Thanksgiving Prayer as usual.
The congregation prays the Verses of Cymbals in the joyful tune.
Ⲕⲩⲣⲓⲉ ⲉ̀ⲗⲉⲏ̀ⲥⲟⲛ: Ⲁ̀ⲙⲱⲓⲛⲓ ⲙⲁⲣⲉⲛⲟⲩⲱϣⲧ
Ⲁ̀ⲛⲟⲛ ϧⲁ ⲛⲓⲗⲁⲟⲥ...
Ⲟⲩⲟⲛ ⲟⲩϩⲉⲗⲡⲓⲥ ⲛ̀ⲧⲁⲛ...
Ⲟⲩⲟⲛ ⲟⲩⲙⲉⲧⲥⲉⲙⲛⲟⲥ...
The Verses for Hosanna Sunday are chanted
Ⲱ̀ⲥⲁⲛⲛⲁ ϧⲉⲛ ⲛⲏⲉⲧϭⲟⲥⲓ
Ⲫⲏⲉⲧϩⲉⲙⲥⲓ ϩⲓϫⲉⲛ Ⲛⲓⲭⲉⲣⲟⲩⲃⲓⲙ

Then following verses are chanted in the standard tune:

Ⲭⲉⲣⲉ Ϯⲉⲕⲕⲗⲏⲥⲓⲁ
Ⲭⲉⲣⲉ ⲛⲉ Ⲙⲁⲣⲓⲁ: ϯϭⲣⲟⲙⲡⲓ ⲉⲑⲛⲉⲥⲱⲥ:
Ⲭⲉⲣⲉ ⲛⲉ Ⲙⲁⲣⲓⲁ: ϧⲉⲛ ⲟⲩⲭⲉⲣⲉ ⲉϥⲟⲩⲁⲃ
Ⲭⲉⲣⲉ Ⲙⲓⲭⲁⲏⲗ: ⲡⲓⲛⲓϣϯ ⲛ̀ⲁⲣⲭⲏⲁⲅⲅⲉⲗⲟⲥ
Ⲭⲉⲣⲉ Ⲛⲓⲭⲉⲣⲟⲩⲃⲓⲙ: ⲭⲉⲣⲉ Ⲛⲓⲥⲉⲣⲁⲫⲓⲙ
Ⲭⲉⲣⲉ ⲛⲁⲕ ⲱ̀ ⲡⲓⲙⲁⲣⲧⲩⲣⲟⲥ

In the presence of a Bishop, the following is added:

Ⲧⲉⲛϯϩⲟ ⲉ̀ⲣⲟⲕ ⲱ̀ Ⲩⲓⲟⲥ Ⲑⲉⲟⲥ
Ⲛⲉⲙ ⲡⲉϥⲕⲉϣ̀ⲫⲏⲣ ⲛ̀ⲗⲓⲧⲟⲩⲣⲅⲟⲥ

It is concluded with the following:

Ⲓⲏⲥⲟⲩⲥ Ⲡⲓⲭ̀ⲣⲓⲥⲧⲟⲥ ⲛ̀ⲥⲁϥ ⲛⲉⲙ ⲫⲟⲟⲩ
Ⲡ̀ⲟⲩⲣⲟ ⲛ̀ⲧⲉ ϯϩⲓⲣⲏⲛⲏ (until the end of the Ⲧⲉⲛⲟⲩⲱϣⲧ ⲙ̀ⲙⲟⲕ) … then “ϫⲉ ⲁⲕⲓ̀ ⲁⲕⲥⲱϯ ⲙ̀ⲙⲟⲛ ⲛⲁⲓ ⲛⲁⲛ.” is said.

The litany of the Sick and oblations are prayed. The long (festal) tune may be used for the Litany of the Oblations.

The Gloria: "Let us praise with the angels, saying..."The Trisagion (in full) …
The Lord’s Prayer (Our Father who art in heaven …)

Introduction to the Doxologies … the last two verses are sung in the major Hosanna Sunday tune i.e. the melismatic Hosanna tune used for Psalm 150 during communion, “Ⲭⲉⲣⲉ ⲛⲉ ⲱ̀ Ϯⲡⲁⲣⲑⲉⲛⲟⲥ” and “Ⲧⲉⲛϯϩⲟ ⲁ̀ⲣⲓⲡⲉⲛⲙⲉⲩⲓ” – the verses of doxologies are said in the shorter Hosana.

The three doxologies and two venerations may be chanted.

It is also possible to say the Praises of Hosanna Sunday: "Today the words were fulfilled" - and the Praises of the One who sits above the Cherubim...

We pray "We glorify you, O Mother of Light" - then the Creed of Faith and "Ⲧⲉⲛϫⲟⲩϣⲧ ⲉ̀ⲃⲟⲗ…" is sung in the manner of Vespers and Matins.
The priest prays "Ⲫ̀ⲛⲟⲩϯ ⲛⲁⲓ ⲛⲁⲛ"

The congregation then chants Ⲕⲩⲣⲓⲉ ⲉ̀ⲗⲉⲏ̀ⲥⲟⲛ with the Great Kyrie Eleison melody 3 times.
The deacons carry the icon of Hosanna Sunday decorated with flowers, Palm fronds, and olive branches.

The deacons and priests circle the sanctuary three times while saying the melody "Ⲉⲩⲗⲟⲅⲓⲙⲉⲛⲟⲥ"...

The priest stands to read the commentary as follows: Introduction to the commentary: "Ⲧⲉⲛⲟⲩⲱϣⲧ ⲙ̀Ⲫ̀ⲓⲱⲧ ⲛ̀ⲁ̀ⲅⲁⲑⲟⲥ"
Ⲭⲉⲣⲉ ⲛⲉ ⲱ̀ Ϯⲡⲁⲣⲑⲉⲛⲟⲥ...
Ⲙⲁϣⲉⲛⲁⲕ ϩⲓϫⲉⲛ ⲛⲓⲧⲱⲟⲩ ⲉⲧϭⲟⲥⲓ...

The sermon is read in the short Hosanna tune or as a standard reading: "Go up on the high mountains, O preacher of Zion..."

When the priest says, "And they cry out, saying, Hosanna to the Son of David," the people respond "Hosanna in the highest, this is the King of Israel..."

The people conclude the commentary with the response "Hosanna in the highest"...
The priest prays the litany of the Gospel in front of the main Altar and the deacon says "Ⲥ̀ⲧⲁⲑⲏⲧⲉ ⲙⲉⲧⲁ ⲫⲟⲃⲟⲩ Ⲑⲉⲟⲩ".

The first Gospel from our teacher John is read in front of the main Altar: "And on the next day, Jesus wanted to go out" …
The response to the first Gospel is said while they move to the icon of the Virgin Mary:
The four incorporeal creatures...
Hosanna in the highest...

The Second Gospel before the icon of the Virgin Mary Gospel of Luke "And Mary arose in those days..."
We magnify you with Elizabeth..."
Commend us on high...

The Third Gospel before the icon of the Annunciation of Gabriel
Gospel of Luke: "And in the sixth month the angel Gabriel was sent..."
Gabriel the angel was seen by Daniel
Commend us on high...

The Fourth Gospel before the icon of the Archangel Michael
Gospel of Matthew: "And again the kingdom of heaven is like..."
Michael the chief of the heavenlies
Commend us on high...

The Fifth Gospel before the icon of Saint Mark
Gospel of Luke: "After this the Lord appointed seventy others also..."
Saint Mark the apostle and evangelist…
Commend us on high...

The Sixth Gospel before the icon of the Holy Fathers the Apostles
Gospel of Matthew: "Then he called his twelve disciples and gave them authority..."
Jesus Christ sent you
Commend us on high...

The Seventh Gospel before the icon of Saint George (or any martyr)
Gospel of Luke: "Before all this they will lay their hands on you..."
Saint George completed seven years...
Commend us on high...

The Eighth Gospel before the icon of Saint Anthony or any saint
Gospel of Matthew: "Then Jesus said to his disciples, 'If anyone...'
Lose from your hearts the thoughts of evil...
Commend us on high...

The Ninth Gospel before the door of the church
Gospel of Luke: "And he passed through cities and villages, teaching..."
When you came in your...
Commend us on high...

The Tenth Gospel before the last quarter of the church Gospel of Matthew: "Then Jesus came from Galilee to the Jordan..."
John testified in the four Gospels...
Commend us on high...

The Eleventh Gospel before the western door
Gospel of Matthew: "And when they drew near to Jerusalem and came to Bethphage..."
He who sits above the cherubim
Commend us on high...

The Twelfth Gospel before the icon of John the Baptist Gospel of Luke: "For I tell you, among those born of women..."
He has not risen among those born of women...
Commend us on high...

In the churches of Abu Sefein, the seventh Gospel is added, or it is possible to read the seventh Gospel before the icon of Abba Sefein.

The cycle is completed by doing two rounds inside the church and then one round inside the sanctuary while they chant the melody of Evlogiminos.

The early Gospel prayer is prayed.

The psalm is chanted in the abbreviated Farhi.
The response of the psalm is said: "Alleluia, Jesus Christ, my good news..."

The early Gospel is read from Luke the Evangelist.

The response of the Gospel is said in the Sha'ani melody: "And Zacchaeus said to the Lord..."
The five small prayers are prayed (and can be prayed inaudibley).

And it is concluded with the Lord's Prayer and the melody of Khine Christos is chanted...
The priest prays the prayers of absolution and concludes with the prayer of the Son.

"Amen Alleluia Doxapatri" is said, the concluding piece of the prayers.

The priest concludes with the blessing and does not dismiss the people.

Hosanna Sunday Liturgy

The third and sixth hours of the Agpia are prayed and concluded in full.

The lamb is offered with the melody of "ⲉⲡⲟⲩⲣⲟ" and the hymn of "Ⲉⲩⲗⲟⲅⲓⲙⲉⲛⲟⲥ" can be said... In both cases, it is completed with the melody of "Al-Li Lil-Qurban".

The procession of the Lamb is completed.
Ⲁⲗⲗⲏⲗⲟⲩⲓⲁ. Ⲫⲁⲓ ⲡⲉ ⲡⲓⲉ̀ϩⲟⲟⲩ, Ⲥⲱⲑⲓⲥ ⲁ̀ⲙⲏⲛ, Ⲧⲁⲓϣⲟⲩⲣⲏ, and the Ϩⲓⲧⲉⲛ ⲛⲓⲡ̀ⲣⲉⲥⲃⲓⲁ̀.
The Pauline and Catholic Epistles are read.
The response of the Acts is said “Ⲱ̀ⲥⲁⲛⲛⲁ ϧⲉⲛ ⲛⲏⲉⲧϭⲟⲥⲓ”. Verses for the patron saints of the church may also be added and concludes with Ⲕ̀ⲥ̀ⲙⲁⲣⲱⲟⲩⲧ… ϫⲉ ⲁⲕⲓ̀ ⲁⲕⲥⲱϯ ⲙ̀ⲙⲟⲛ ⲛⲁⲓ ⲛⲁⲛ.

A reading from the Acts of the Apostles is read. Note: There is no synaxarium reading on Hosanna Sunday.
The hymn of "Ⲉⲩⲗⲟⲅⲓⲙⲉⲛⲟⲥ" is said.
The hymn of Ⲁ̀ Ⲡⲉⲛϭⲟⲓⲥ Ⲓⲏⲥⲟⲩⲥ - Ⲫⲏⲉⲧϩⲉⲙⲥⲓ.
The Festal hymn of the Trisagion is chanted
The Litany of the gospel is prayed
The psalm is chanted in the Syngary tune.
The response of the psalm is said: "Alleluia" Jesus Christ...
The Gospel is read in Coptic and/ or the vernacular. The psalm and the Gospel are in Arabic.
The response of the first Gospel is said: "Ⲱ̀ⲥⲁⲛⲛⲁ ϧⲉⲛ ⲛⲏⲉⲧϭⲟⲥⲓ".

The litany of the Gospel should be prayed before the reading of each of the Gospels, i.e. it should be prayed four times, but due to lack of time, it can be shortened to one or the first and fourth time before the reading of the Gospel of John.

The Second Gospel of Mark the Evangelist
Response: He who sits above the cherubim today appeared...

Hosanna in the Highest...
The Third Gospel of Luke the Evangelist
Response: On the way they spread their garments...
Hosanna in the Highest…

The Fourth Gospel of John the Evangelist
Response: Today the words have been fulfilled
Hosanna in the Highest…

It has become customary that after the sermon of the Mass, the fourth response is said and concluded with "Ϫⲉ ϥ̀ⲥ̀ⲙⲁⲣⲱⲟⲩⲧ"...

The three great litanies are prayed.
The Creed is recited
The Prayer of Reconciliation (and according to tradition, the liturgy of St Gregory is prayed on the Lord's feasts).

Before the response "Greet one another", both verses of the Adam Aspamos are said "Ⲡⲓⲭ̀ⲣⲓⲥⲧⲟⲥ Ⲡⲉⲛⲥⲱⲧⲏⲣ” - Christ our Savior" and - Ⲓⲥ ⲛⲓⲕⲟⲩϫⲓ ⲛ̀ⲁ̀ⲗⲱⲟⲩⲓ̀: “Behold the young children”... for the sake of brevity only the first verse can be chanted although this is not recommended.

The liturgy continues until the Watos Aspasmos, which may be chanted "Ⲟⲩϣ̀ⲫⲏⲣⲓ ⲉϥⲙⲉϩ ⲛ̀ⲱ̀ⲟⲩ... A miracle filled...

The remainder of the liturgy proceeds as normal with the appropriate fraction being prayed.
Psalm 150 is chanted during the distribution of the Holy Mysteries, in the melismatic tune.
If there is time the melody (Hosanna tune) or Espali (appropriate tune for the psali) for the day may be chanted during the distribution
The hymns of the feast are said with the melody of Sha'anin.

NOTE: The funeral prayer should not be started until the distribution of the Holy Mysteries is finished and the angel of the sacrifice is dismissed. In the past, these prayers were prayed at the beginning of the Pascha service of the 9th hour of Hosanna Sunday, however, this is no longer the case.

General Funeral
The General Funeral Prayers begin with placing a vessel/ bowl of water at the front of the church.
This water is used on the body of anyone who reposes during The Holy Week of Pascha. This is because during this week we are focused only on the sufferings and journey of Christ to the cross; therefore, if a parish member reposes during this week the body is brought to attend an “hour” of prayer at a Pascha service then sprinkled with the water and then buried. This water reminds us that we die with Christ and thus are resurrected with Him and live in the joy of the resurrection.

The prayers are prayed in the second chorus of the church where the congregation stands. A table is brought bearing a bowl of water, the cross and Gospel, two candle stands, the incense box and the cross used for Ⲫ̀ⲛⲟⲩϯ ⲛⲁⲓ ⲛⲁⲛ; the censer and stand are also brought down.

The priest begins by saying the ⲉ̀ⲗⲉⲏ̀ⲥⲟⲛ ⲏ̀ⲙⲁⲥ and the Lord's Prayer.

The deacons chant Ϧⲉⲛ Ⲡⲓⲭ̀ⲣⲓⲥⲧⲟⲥ Ⲓⲏⲥⲟⲩⲥ Ⲡⲉⲛϭⲟⲓⲥ in the annual tune.

The prayer of thanksgiving is prayed and the priest raises the incense.

The deacons chant the verses of the cymbals.
Ⲛⲉⲕⲛⲁⲓ ⲱ̀ Ⲡⲁⲛⲟⲩϯ …
Ϩⲓⲧⲉⲛ ⲛⲓⲡ̀ⲣⲉⲥⲃⲓⲁ ….
Ⲉⲑⲣⲉⲛϩⲱⲥ ⲉ̀ⲣⲟⲕ….

Psalm 50 is said “Have mercy upon me O God, according to your loving kindness’ …
The hymn “Ⲇⲟⲝⲁ ⲥⲓ ⲟ̀ Ⲑⲉⲟⲥ ⲩ̀ⲙⲱⲛ. Ⲇⲟⲝⲁ Ⲡⲁⲧⲣⲓ ⲕⲉ Ⲩ̀ⲓⲱ ⲕⲉ Ⲁ̀ⲅⲓⲱ Ⲡ̀ⲛⲉⲩⲙⲁⲧⲓ: ⲕⲉ ⲛⲩⲛ ⲕⲉ ⲁ̀ⲓ̀ ⲕⲉ ⲓⲥ ⲧⲟⲩⲥ ⲉ̀ⲱ̀ⲛⲁⲥ ⲧⲱⲛ ⲉ̀ⲱ̀ⲛⲱⲛ ⲁ̀ⲙⲏⲛ: ⲁⲗⲗⲏⲗⲟⲩⲓⲁ” is said.

The prophecy of Ezekiel is said (37:1-14).
The litany of the sick is prayed.
The deacons chant “Kata Eiho’o Nem Kata Eigoh Allelujah”.
The short “Ⲇⲟⲝⲁ Ⲡⲁⲧⲣⲓ ⲕⲉ Ⲩ̀ⲓⲱ ⲕⲉ Ⲁ̀ⲅⲓⲱ Ⲡ̀ⲛⲉⲩⲙⲁⲧⲓ: ⲕⲉ ⲛⲩⲛ ⲕⲉ ⲁ̀ⲓ̀ ⲕⲉ ⲓⲥ ⲧⲟⲩⲥ ⲉ̀ⲱ̀ⲛⲁⲥ ⲧⲱⲛ ⲉ̀ⲱ̀ⲛⲱⲛ ⲁ̀ⲙⲏⲛ: ⲁⲗⲗⲏⲗⲟⲩⲓⲁ” is said – with Allelujah concluding the psalms.
The Psalms are read.

“Ⲧⲉⲛⲟⲩⲱϣⲧ ⲙ̀ⲙⲟⲕ …. ϫⲉ ⲁⲩⲁϣⲕ ⲁⲕⲥⲱϯ ⲙ̀ⲙⲟⲛ ⲛⲁⲓ ⲛⲁⲛ is chanted

The hymn of “Ⲉⲑⲃⲉ ϯⲁ̀ⲛⲁⲥⲧⲁⲥⲓⲥ ⲛ̀ⲧⲉ ⲛⲓⲣⲉϥⲙⲱⲟⲩⲧ” … and it’s concluded with “Ⲡⲓϩ̀ⲙⲟⲧ ⲅⲁⲣ ⲛⲉⲙⲱⲧⲉⲛ”.
The Pauline is read in the vernacular.
The hymn of the three sanctifications is said with the melody of the cross.
The litany of the Gospel is prayed.
The psalm is chanted in the Adribi tune
The hymn "Ⲕⲉ ⲩ̀ⲡⲉⲣⲧⲟⲩ ⲕⲁⲧⲁⲝⲓⲱⲑⲏⲛⲉ ⲏ̀ⲙⲁⲥ" is said in either the melismatic Adribi tune or the short tune for the sake of brevity.
The Gospel is read in Coptic and then the vernacular.
The gospel is chanted “Ⲉⲑⲃⲉ ⲫⲁⲓ ⲧⲉⲛϯⲱ̀ⲟⲩ ⲛⲁϥ”
v The three great matins are prayed
v The deacon says “In the Wisdom of God…”
v The creed is recited in its entirety.
v The Litany of the departed is prayed.
v The people pray the Lord's Prayer.
Ϧⲉⲛ Ⲡⲓⲭ̀ⲣⲓⲥⲧⲟⲥ Ⲓⲏⲥⲟⲩⲥ Ⲡⲉⲛϭⲟⲓⲥ is chanted by the congregation
The priest prays the three absolutions, and at the end of the third absolution;
The priest raises the cross and prays the hymn "Ⲫ̀ⲛⲟⲩϯ ⲛⲁⲓ ⲛⲁⲛ" for the end of Pascha services followed by subsequent verses - then Amen Alleluia the end of the prayers following the standard paschal rites.
The priest concludes with the blessing of the Holy Easter; "Jesus Christ our true God who accepted suffering of his own will..." and dismisses the people.

The church is decorated with dark/ purple curtains. The icon of the Bridegroom of the church is placed in front of the door of the sanctuary and the cross is taken out of the sanctuary and placed in front of the people; the prayers are in the second choir and the door of the sanctuary is not opened except for matins on Covenant Thursday.

On this Sunday, we commemorate the Lord’s triumphal entry into Jerusalem before His sufferings and passion. Riding on a donkey and a c**t, He was greeted as a King who would save the people of Israel from the Romans, but they did not know that the Lord’s plan was to save all humanity from the bo***ge of sin. Their joy was neither complete nor consistent. The scribes, Pharisees and Sadducees envied Him and the love which the people had for Him.

As the children cheered the Messiah these Jewish leaders questioned Him by saying, “By what authority are You doing these things?” (Mt. 21:23). Even the people themselves would soon turn against Him just a few days later. Now they were shouting “Hosanna!,” but in a few days they would be shrieking, “Crucify Him, crucify Him!” (Luke 23:21). Such a great paradox and irony is one of the main themes throughout the entire week.

This is the day of extreme happiness and the beginning of the week of Passover. We enter the church with palm leaves and hymns of joy; we leave draped in sorrow and mourning. As St. Andrew, bishop of Crete said, “Let us run to accompany Him as He hastens toward His passion, and imitate those who met Him then, not by covering His path with garments, olive branches or
palms, but by doing all we can to prostrate ourselves before Him by being humble and trying to live as He would wish. ”

In our Coptic Orthodox Church, the Feast of the Entrance of our Lord into Jerusalem (or Palm Sunday) is full of many rites, hymns, and readings which date back both to early Christian traditions as well as ancient Jewish rituals.

While celebrating the Passover, the Jews were required to have a special “convocation” on the First day, which is Palm Sunday. On this day, they would remove all leavened bread from their homes (Ex. 12:15) and would not be able to work (Ex. 12:16).

During the first seven days of the Feast of Tabernacles the Jews circled the altar once each day singing “Hosanna” while holding palm and other branches in their hands.93 The eighth day was called the Day o f the Great Hosanna, (or the Day o f Willows, and the Day o f Beating the Branches) because a circuit was made seven times round the altar with “Hosanna ” (Leviticus 23:36). On this day, all the leaves were shaken off the willow-boughs, and the palm branches beaten in pieces by the side of the altar.

Every morning, after the sacrifice, the people, led by a priest, journeyed to the Fountain of Siloam, where the priest filled a golden pitcher, and brought it back to the temple amid music and joyful shouts. Advancing to the altar of burnt-offering by, at the cry of the people, “Lift up your hand!” he emptied the pitcher toward the west, and toward the east a cup of wine, while the people chanted, “With joy shall you draw water out of the wells of salvation.” It is not certain that this libation was made on the eighth day, but there can be no doubt that the following words of the Lord had reference to that ceremony.

The palm branch still forms the chief feature of the lulabh carried daily by every pious Jew to the synagogue, during the feast. Later it was connected with the idea of triumph and victory95. Simon Maccabaeus entered the Akra at Jerusalem after its capture, “with thanksgiving, and branches ofpalm trees, and with harps, and cymbals, and with viols, and hymns, and songs: because there was destroyed a great enemy out o f Israel. ” (1 Macc 13:51; compare 2 Macc10:7).

The same idea comes out in the use of palm branches by the multitudes who escorted our Lord to Jerusalem (John 12:13) and also in the vision of the “great multitude, which no man could number .... standing before the .... Lamb, arrayed in white robes, and palms in their hands '' (Rev 7:9). Today, palms are carried in every Moslem funeral procession and are laid on the new-made grave.

But this tradition seems to date to Christianity which related this great “victory” and triumph to our Lord Jesus Christ, who triumphed over death and was victorious over evil. This victory over the flesh and the world, is told by the Psalmist, “The righteous shall flourish like a palm tree. ” (Psalm 92:12). Palms were present throughout Palestine. They once flourished on the Mount of Olives (Neh. 8:15), where our Lord began His Entrance (Mk. 11:1). Jericho was even known as the “city of palm-trees.” The comments on the use of palm trees by the fathers are included below.

Holy Week was the last preparation week for catechumens in the early centuries of the Church. Egreia notes that early on in history, the Christian community in Jerusalem began to commemorate the Entry of Our Lord into Jerusalem from daybreak, at the Anastasis (the church of the Holy Sepulcher). From there, they went to the Martyrium (the Church of Golgotha) to celebrate the regular Sunday Service. In the afternoon, a procession went to the churches on the Mount of Olives for a service there. At around 3:00 pm, they continued their procession down to the Hedron Valley for another service at the Imbomon (where the Ascension supposedly took place).

Finally, at about 5:00 pm, the procession came down to Jerusalem, where children bore palms and olive branches to sing the vespers in the Anastasis. They completed the day with prayers in the Martyrium.98 As she explains:
As the eleventh hour draws near, that particular passage from Scripture is read in which the children bearing palms and beaches came forth to meet the Lord, saying “Blessed is He who comes in the Name of the Lord.”

The bishops and all the people rise immediately, and then everyone walks down from the top of Mount Olives, with the people preceding the bishop and responding continually with ‘Blessed is He who comes in the name of the Lord’ to the hymns and antiphones. All the children who are present therefore are carried on their parents’ shoulders; all of them bear branches, some carrying palms, others, olive branches. And the bishop is led in the same manner as the Lord once was led. From the top of the mountain as far as the city, and from there the whole way on foot, and this includes distinguished ladies and men of consequence, reciting the responses all the while; and they move very slowly so that the people will not tire.”

In Mesopotamia, around 397, palms were blessed in churches on this Sunday. In the fifth and sixth centuries in Palestine, monks would journey into the desert alone or in twos to spend Lent in solitude. They returned to the monastery in time for the vigil on Saturday evening before Palm Sunday, to celebrate Holy Week together.

Many customs also took place in later centuries, especially in the west. There, Emperors used to distribute branches of palm and small presents among their nobles and domestics to celebrate this occasion.103 Also, people used to make many quaint and realistic representations of Christ seated on a donkey and would carry them in the procession, even into the church.104In Germany and France, it was customary to bring flowers around the Church in the church yard.

The Coptic rite has developed as a mix between the ancient Jewish tradition during the celebration of the Great Hosanna and the early Christian tradition practiced in Jerusalem. In preparation of the great feast, the church is decorated with palms, olive branches, and flowers. This is closely connected to the celebration of a feast, for the entry of the King into His Kingdom.

Treasures of the Fathers of the Church,
The holy Pascha,
Volume three.
Saint Paul Brotherhood,
Diocese of Los Angeles, Southern California and Hawaii.

https://youtu.be/ua8qrq2yWxU?si=DiLkHOv2oaCIyY0s

الحان تعليمية | المعلم ابراهيم عياد | كيريليسون الصيامي الحان تعليمية | المعلم ابراهيم عياد | كيريليسون الصياميقناة " الليلويا - هلليلويا - هللويا - Alleluia " : منبع تراث الكنيسة القبطية الارثوذكسيةقناة الليلويا ...

تحتفل الكنيسة القبطية الأرثوذكسية اليوم بأولى أيام صوم الرسل وهو أول صوم صامته الكنيسة، بحسب ما جاء في إنجيل متى في الإصحاح التاسع، وهو الصوم الذي أوصى به السيد المسيح، فقال للتلاميذ: “هل يستطيع بنو العرس أن ينوحوا ما دام العريس معهم؟ ولكن ستآتي أيام حين يرفع العريس عنهم، فحينئذ يصومون “، وهو صوم بداية خدمة التلاميذ، حيث بعد الصعود الرب يسوع مكث التلاميذ في العلية حتى حلول الروح القدوس، ووقتها قدسوا صوما، وقد حددت الدسقولية أسبوع لصوم الرسل، حيث كتب بها “أنه بعد عيد الخمسين، عيدوا أيضا أسبوعا آخر، وكان يسمى أسبوع العنصرة”.

وصوم الرسل في وضعه الحالي حدده البابا خريستوذولوس، البابا ال 66 من بابوات الكرازة المرقسية، ومعه المجمع المقدس، في القرن الحادي عشر، حيث قرروا أن يبدأ الصوم في اليوم الذي يلي عيد العنصرة، وينتهي في عيد استشهاد القديسين بطرس وبولس، وهو الصوم الوحيد غير محدد المدة، والسبب يرجع إلى أن نهايته محددة ومعروفة، وهي في ٥ آبيب، وهو تقويم شمسي لأن الشهور القبطية ثابتة، بينما بدايته مرتبطة بعيد العنصرة، وعيد العنصرة مرتبط بعيد القيامة، وعيد القيامة يجب أن يكون في اليوم الذي يلي الفصح اليهودي وهو 14 نيسان، وهو تقويم قمري غير ثابت، لذلك تختلف فترة صوم الرسل، ولكن يجب ألا تقل عن 15 يوما ولا تزيد عن 49 يوما، ويجب أن تكون (الفترة ما بين عيد الميلاد وبداية الصوم الكبير) + صوم الرسل = 81 يوما .

وتحدث القس ابسخريون سعد كاهن كنيسة العذراء والقديس موريس بالعمرانية عن صوم الرسل قائلا: كل سنه وجميع شعب الكنيسة بخير وسلام لبدء صوم الرسل، ويعد صوم الرسل من أصوام الدرجة الثانية التى يسمح فيها بأكل الأسماك.. ويجب إلا يستهان أحد بصوم أباءنا الرسل ، فهو أقدم صوم عرفته الكنيسة المسيحية فى كل أجيالها واشار إليه السيد المسيح بقوله “ولكن حينما يرفع عنهم العريس فحينئذ يصومون”…وبالفعل صام الآباء الرسل ، كبداية لخدمتهم .

فصوم الرسل كان أول صوم تم فيه وبواسطته أول عمل للكرازة والتبشير؛ فهو الصوم الذي ولدت فيه الكنيسة وظهرت للوجود وتحدد شكلها في أورشليم وخارجها.

ويجب أن نثق يا أحبائى أن صوم الرسل كان، ولا زال وسيظل أبداً، هو صوم الكرازة والخدمة والإرسالية فهو متعلق أساساً بالشهادة للمسيح.. لذلك جاء توقيته بعد حلول الروح القدس، باعتبار أن حلول الروح القدس إشارة لبدء حركة الخدمة.

ويقول الكتاب المقدس “وفيما هو مجتمع معهم أوصاهم أن لا يبرحوا من أورشليم بل ينتظروا موعد الآب الذي سمعتموه مني . . . ستنالون قوة متى حلَّ الروح القدس عليكم وتكونون لي شهوداً في أورشليم وفي كل اليهودية والسامرة وإلى أقصى الأرض.” (أع 4:1 و8).

وهنا اقتران الروح القدس مع صوم الرسل يكون في الحقيقة صلب الشهادة وقوتها، ويصوّر أول صورة حية للكنيسة في معناها ومبناها: كرازة وشهادة بالروح: “ومتى جاء المُعزِّي الذي سأرسله أنا إليكم من الآب، روح الحق الذي من عند الآب ينبثق، فهو يشهد لي. وتشهدون أنتم أيضاً لأنكم معي من الابتداء.”(يو 26:15 و27).. الرب نفسه بدأ خدمته بالصوم ، أربعين يوماً على الجبل .

Today, the Coptic Orthodox Church celebrates the first day of the Fast of the Apostles, which was the first fast observed by the Church according to the Gospel of Matthew, chapter nine. This fast was recommended by Jesus Himself, who said, "Can the wedding guests mourn while the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast" (Matthew 9:15). This fast marked the beginning of the ministry of the apostles, who, after the ascension of Jesus, remained in the upper room until the Holy Spirit came upon them. At that time, they sanctified a fast, and the Council of Nicaea established a week for the Fast of the Apostles, which is still observed today.

The current form of the Fast of the Apostles was established by Pope Khrestozolos, the 66th Pope of the Coptic Orthodox Church, and the Holy Synod in the 11th century. The fast begins on the day after the Feast of Pentecost and ends on the Feast of the Martyrdom of Saints Peter and Paul. It is the only fast that is not of a fixed duration, as its end is known and fixed on the 5th of Abib.

The duration of the Fast of the Apostles varies because its start is connected to the Feast of Pentecost, which is connected to Easter. Easter must be celebrated on the day following the Jewish Passover, which is on the 14th of Nisan, according to the lunar calendar. Therefore, the Fast of the Apostles cannot be less than 15 days or exceed 49 days.

Father Absharion Saad, a priest at the Church of the Virgin Mary and Saint Maurice in Imbaba, spoke about the Fast of the Apostles, saying that it is a second-class fast in which eating fish is allowed. He emphasized that we should not underestimate the fast of our apostolic fathers, as it is the oldest fast in the Christian Church and was mentioned by Jesus Himself.

The Fast of the Apostles was the first fast observed and through it, the Church was born, established, and shaped in Jerusalem and beyond. Therefore, it is a fast of the Gospel, service, and mission, and is essentially related to witnessing for Christ. For this reason, it was set after the coming of the Holy Spirit.