Historical Context

One of the seven major feasts, and one of the most popular feasts among the Copts, Palm Sunday occurs on the seventh Sunday of Lent and has been celebrated by the Coptic church from early Christian times, to commemorate the entry of our Lord Christ into Jerusalem. This feast begins the Holy Week journey as Christ returned to Jerusalem from Bethany in preparation for His own crucifixion.

Historically, Copts would decorate their churches from the eve of the feast, carrying with them palm branches in the shapes of crosses, donkeys, and other shapes, decorated with olive twigs and flowers. 

In the early centuries of Coptic history, a special procession is said to have been conducted outside the church, throughout the city or town, in observance of Palm Sunday. This procession was headed  by the clergy and followed by the community of the faithful. This tradition remained in practice in Egypt until it was forbidden by the Fatimid caliph al-Hakim at the turn of the tenth century.

History and Use

The earliest textual evidence of the hymn available as of now, is found in “Mesbah el Zolma.” A Lamp in the Darkness is a 13th-14th century document written by Ibn Kabar, who was a priest of the “Hanging Church” and at one point in his life, a scribe for the government. He is considered a major source in the history and rites of our Church. Ibn Kabar mentions the hymn’s use on Palm Sunday here:

Note that we do not have much textual evidence of the rites and hymns of our Church from the 7th century until the 13th century or so, as a result of the Muslim conquest of Egypt. So even though this is the oldest evidence available, the hymn itself may have existed before the time of the textual evidence.

Today, we chant this hymn on Palm Sunday after Evnoti Nai Nan during Vespers, Matins, and during Liturgy after the reading of Acts.  We also chant it when receiving the Patriarch or Metropolitan into a church.

Contemplation on the hymn and Church Rite

Below is the translation of the hymn from Coptic to English:

Significance of Palm and Olive Branches

Because of Christ’s triumphant entry into Jerusalem as King on Palm Sunday, palm branches became a symbol of triumph among Copts. Therefore, in Coptic iconography palm branches are often drawn into the hands of martyrs to denote their triumph.

The use of palm branches was an ancient tradition used on the Jewish Festival of Tabernacles, as they were commanded in Leviticus, “Take for yourselves ... the fronds of palm trees and rejoice before Jehovah your God seven days.” They waved the palm branches as they processed through Jerusalem and the temple while reciting parts from Psalm 118 including “Save us, we beseech you, O Lord.” In Hebrew, the word hosanna means ‘save us’.

Thus, Palm branches represent victory, and crowns of those who prevail, as we learn in Revelation 7:9,  

“After these things I looked, and behold, a great multitude which no one could number, of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands,  and crying out with a loud voice, saying, “Salvation belongs to our God who sits on the throne, and to the Lamb!”

Through the use of palm branches, the church encourages us to have victory over sins, that we may inherit the Kingdom. 

While Palm branches are symbolic of victory, olive branches represent peace.  Recall in the story of Noah, how the dove first returned when an olive leaf in its mouth? This signified the end of the flood and the beginning of peace.  In the same way, Christ’s entry into Jerusalem was a peaceful one, not a hostile turnover of the Roman rule, as some of the Jews had hoped for.  

In this way, the divergence of the Old Testament mindset versus that of the New Testament becomes apparent.  While our Lord Jesus Christ’s entry was that of royalty, power and victory (Palm branches), He was as peaceful as a lamb, entering on the foal of a donkey in peace. He was not looking to overturn the physical kingdom on earth, rather elevate His people to the Heavenly Kingdom above.

Musicality of the Hymn

Musically, the common tune of the hymn is divided into two portions.  The 1st portion is through “…again to the King of Israel”.  This part has 1 line of tune that repeats 10 times.  The reason for this is to ensure the entire congregation chants it.  It’s a simple line of tune, and it’s thought to be the same tune used to greet Christ during His Entry into Jerusalem.  Even though it is a beautiful melodic chant, one can imagine how much it troubled the Romans and the leaders of the people, as the tune of the hymn showed the royalty of Christ and His Kingdom.  

The second portion of the hymn, starting with “Let us Praise…” is a more solemn tune.  Much like the discrepancy between the palm and olive branches, the second half of the hymn is calm in its tune to represent the peaceful and meek entry of our Lord into Jerusalem.  While the beginning half of the hymn is full of royalty and power, we are reminded with the tune of the second half that it is the humility of Christ which led Him to enter Jerusalem riding on a colt, and eventually to the Cross, that is the real power.  

There is also a melismatic version of this hymn that is not frequently chanted in our Church.  It’s a long and beautiful melody that represents Christ’s cries over Jerusalem before re-entering, as stated in Matthew 23:37 “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! See! Your house is left to you desolate;”