The All-Night Vigil consists of three parts: Vespers, Matins and the first hour. Vespers is the first service of the daytime church circle. The circle begins with Vespers because in ancient times the day was counted from the evening: “and there was evening and there was morning” (Gen. 1:5). Vespers can be compared to the early morning of human history - this beginning of human history was joyful and bright, but not for long: soon man sinned and made his life a dark, sad night. Vespers depicts these events.
The priest and deacon walk around the temple with a censer. The burning of incense depicts the breath of the Spirit of God, which, according to the word of the Bible, “moved” over the primeval world, giving birth to life by His Divine power: “and the Spirit of God moved on the top of the waters” (Gen. 1:2). The doors of the altar are open at this time. The altar depicts, on the one hand, heaven, the dwelling of God, on the other, paradise, the dwelling of Adam and Eve in the past and the dwelling of the righteous in the present and future. Thus, the doors open at this time depict the heavenly bliss of the first parents Adam and Eve in paradise.
Then the Royal Doors are closed, this action recalls the sad event when “the gates of paradise were closed by Adam’s sin.” The ancestors were expelled from the place of bliss “to labor and sorrow.” Depicting the mourner, crying in front of the gates of the lost paradise of Adam, the priest, standing before the altar, in the evening prayers prays to the Lord that He, generous and merciful, would hear our prayer, “not denounce us with rage, punish us with anger, but would do with us according to His mercy." Christians, through the deacon and clergy in the great litany, ask for mercy of the soul and, remembering the sin of Adam and the loss of paradise, with the words of the first psalm, they mourn the sad fate of those who walk the path of sin, and rejoice in the joyful fate of the righteous who fulfill the law of the Lord.
Singing psalms and stichera
“Blessed is the man who does not follow the counsel of the wicked” (Psalm 1:1). Happy is the man who does not go to the assembly of the wicked, and does not walk in the ways of the unrighteous, and does not sit in the assembly of the corrupt; his will is in the “law of the Lord”; he meditates on the law of the Lord day and night. Following the first psalm, the second and third are read. They reveal the same idea as in the first: the Lord does not forsake the righteous. In vain do enemies plot evil against the righteous: the Lord is his protection (Psalm 2), He protects the righteous during the day and in his sleep at night, and the righteous are not afraid of attacks from enemies (Psalm 3). “Adam’s lament” at the closed doors of paradise is expressed even more powerfully and vividly further, in verses 140, 141 and 129 of the psalms. They contain prayers to the Lord to accept our evening prayer as an evening sacrifice, like fragrant incense.
Old Testament verses are combined with New Testament ones, in which a person’s joy about the Lord’s completed work of salvation is expressed, a holiday or a saint is glorified. These chants are called “I cried to the Lord” stichera. As a transition to the “morning of salvation”, dogmatic inspired songs are sung, called by dogmatists - Theotokos. Dogmatics is a complete presentation of the teaching about the Lord Jesus Christ, about the Divine and human nature united in Him. This teaching is revealed in the third article of the Creed and in the works of the 3rd, 4th, 5th and 6th Ecumenical Councils. The Most Holy Theotokos, glorified in dogmatism, is the “heavenly door” for those who have sinned and the stairway to heaven, along which the Son of God descended to earth and people ascend to heaven.
All-night vigil
On the eve of great holidays and Sundays, an all-night vigil , or, as it is also called, an all-night vigil. The church day begins in the evening, and this service is directly related to the event being celebrated.
The All-Night Vigil is an ancient service; it was performed back in the first centuries of Christianity. The Lord Jesus Christ himself often prayed at night, and the apostles and the first Christians gathered for night prayer. Previously, all-night vigils were very long and, starting in the evening, continued throughout the night.
The All-Night Vigil begins with Great Vespers
Entrance to Vespers
In parish churches, Vespers usually begins at seventeen or eighteen o'clock. The prayers and chants of Vespers are related to the Old Testament ; they prepare us for Matins , at which mainly New Testament events . The Old Testament is a prototype, a forerunner of the New. Old Testament people lived by faith - waiting for the Coming Messiah.
The beginning of Vespers brings our mind to the creation of the world. The priests cense the altar. It signifies the Divine grace of the Holy Spirit, which hovered during the creation of the world over the earth that had not yet been built (see: Gen. 1, 2).
Then the deacon calls on the worshipers to stand before the start of the service with the exclamation “Arise!” and asks for the priest’s blessing to begin the service. The priest, standing before the throne in the altar, pronounces the exclamation: “Glory to the Holy One, Consubstantial, Life-Giving and Indivisible Trinity, always, now and ever, and unto ages of ages . The choir sings: "Amen."
While the choir is singing the 103rd Psalm , which describes the majestic picture of God’s creation of the world, the clergy censer the entire temple and those praying. The sacrifice signifies the grace of God, which our ancestors Adam and Eve had before the Fall, enjoying bliss and communion with God in paradise. After the creation of people, the doors of heaven were open to them, and as a sign of this, the royal doors are open during incense. After the Fall, people lost their pristine righteousness, distorted their nature and closed the doors of heaven to themselves. They were expelled from paradise and wept bitterly. After censing, the royal gates are closed, the deacon goes out to the pulpit and stands in front of the closed gates, just as Adam stood in front of the gates of heaven after his expulsion. When a person lived in paradise, he did not need anything; With the loss of heavenly bliss, people began to have needs and sorrows, for which we pray to God. The main thing we ask God for is forgiveness of sins. On behalf of all those praying, the deacon pronounces the peaceful, or great, litany .
After the peaceful litany there follows the singing and reading of the first kathisma: Blessed is the man who does not follow the advice of the wicked . The path of returning to paradise is the path of striving for God and evading evil, wickedness and sins. The Old Testament righteous, who waited with faith for the Savior, maintained the true faith and avoided communicating with godless and wicked people. Even after the Fall, Adam and Eve were given a promise about the Coming Messiah, that the seed of the woman would erase the head of the serpent. And the psalm Blessed Man also figuratively tells about the Son of God, the Blessed Man, who committed no sin.
Next, the stichera on “Lord, I have cried” . They alternate with verses from the Psalter. These verses also have a penitential, prayerful character. During the reading of the stichera, incense is performed throughout the temple. “May my prayer be corrected, like incense before You,” the choir sings, and we, listening to this chant, like our sinners, repent of our sins.
The last stichera is called the Theotokos or dogmatist, it is dedicated to the Mother of God. It reveals the church teaching about the incarnation of the Savior from the Virgin Mary.
Although people sinned and fell away from God, the Lord did not leave them without His help and protection throughout Old Testament history. The first people repented, which means the first hope for salvation appeared. This hope is symbolized by the opening of the royal doors and the entrance to Vespers. The priest and deacon with the censer leave the northern side doors and, accompanied by the priests, go to the royal doors. The priest blesses the entrance, and the deacon, drawing a cross with a censer, says: “Wisdom, forgive me!” - this means “stand up straight” and contains a call for attention. The choir sings the song “Quiet Light,” which says that the Lord Jesus Christ descended to earth not in greatness and glory, but in a quiet, Divine light. This chant also suggests that the time of the Savior’s birth is near.
After the deacon recites verses from the psalms, called the prokeemnon , two litanies are pronounced: the august and the suppliant .
Lithium
a lithium is performed - a sequence containing special prayer requests, at which the blessing of five wheat loaves, wine and oil (oil) takes place in memory of Christ’s miraculous feeding of five thousand people with five loaves. In ancient times, when the All-Night Vigil was served all night, the brethren needed to refresh themselves with food in order to continue performing Matins.
After the litia, “stichera on verse” , that is, stichera with special verses. After them, the choir sings the prayer “Now you let go . It was these words that were spoken by the holy and righteous Simeon , who had been waiting for the Savior for many years with faith and hope and was honored to accept the Infant Christ into his arms[1]. This prayer is pronounced as if on behalf of all the Old Testament people who with faith awaited the coming of Christ the Savior.
Vespers ends with a hymn dedicated to the Virgin Mary: “Rejoice, Virgin Mary . She was the Fruit that Old Testament humanity had been growing in its depths for thousands of years. This most humble, most righteous and most pure Young Lady is the only one of all the wives who was honored to become the Mother of God. The priest ends Vespers with the exclamation: “The blessing of the Lord be upon you,” and blesses those praying.
The second part of the vigil is called Matins. It is dedicated to the recollection of New Testament events
At the beginning of Matins, six special psalms are read, which are called six psalms. It begins with the words: “Glory to God in the highest, and on earth peace, good will toward men” - this is the chant sung by the Angels at the birth of the Savior. The Six Psalms is dedicated to the anticipation of the coming of Christ into the world. It is an image of the Bethlehem night when Christ came into the world, and an image of the night and darkness in which all humanity was before the coming of the Savior. It is not for nothing that, according to custom, all lamps and candles are extinguished during the reading of the Six Psalms. The priest, in the middle of the Six Psalms, reads special morning prayers .
Next, a peaceful litany is performed, and after it the deacon loudly proclaims: “God is the Lord, and appear to us. Blessed is He who comes in the name of the Lord . Which means: “God and the Lord appeared to us,” that is, he came into the world, the Old Testament prophecies about the coming of the Messiah were fulfilled. This is followed by the reading of kathismas from the Psalter.
After the reading of the kathisma, the most solemn part of Matins begins - the polyeleos . Polyeleos is translated from Greek as abundantly merciful, because during the polyeleos verses of praise from the 134th and 135th psalms are sung, where the abundance of God’s mercy is sung with a constant refrain: for His mercy endures forever! Due to the consonance of the words, polyeleos are sometimes translated as an abundance of oil or oil. Oil has always been a symbol of God's mercy. During Great Lent, the 136th psalm (“On the rivers of Babylon”) is added to the polyeleos psalms. During the polyeleos, the royal doors are opened, the lamps in the temple are lit, and the clergy, leaving the altar, perform full incense on the entire temple. During the incense, the Sunday troparion “Angelic Council” , telling about the resurrection of Christ. At all-night vigils before the holidays, instead of Sunday troparions, they sing the glorification of the holiday.
Everyday
Next they read the Gospel. If they serve the all-night vigil on Sunday, they read one of the eleven Sunday Gospels, dedicated to the resurrection of Christ and His appearance to the disciples. If the service is dedicated not to the resurrection, but to a holiday, the holiday Gospel is read.
After reading the Gospel at Sunday all-night vigils, the chant “Having seen the Resurrection of Christ” .
Those praying venerate the Gospel (on the holiday - to the icon), and the priest anoints their forehead with consecrated oil in the shape of a cross.
Reading the Gospel
This is not a Sacrament, but a sacred rite of the Church, serving as a sign of God’s mercy towards us. Since the most ancient, biblical times, oil has been a symbol of joy and a sign of God’s blessing, and with the olive, from the fruits of which oil was obtained, the righteous person on whom the favor of the Lord rests is compared: But I am like a green olive tree in the house of God, and I trust in the mercy of God forever and ever (Ps 51:10). The dove released from the ark by the patriarch Noah returned in the evening and brought a fresh olive leaf in its mouth, and Noah learned that the water had gone down from the earth (see: Gen. 8:11). This was a sign of reconciliation with God.
Confirmation
After the priest’s exclamation: “By mercy, generosity and philanthropy…” the reading of the canon .
A canon is a prayer work that tells about the life and deeds of a saint and glorifies the event being celebrated. The canon consists of nine songs, each beginning with an irmos - a chant sung by a choir.
Before the ninth hymn of the canon, the deacon, having bowed to the altar, exclaims in front of the image of the Mother of God (to the left of the royal doors): “Let us exalt the Mother of God and the Mother of Light in song . The choir begins to sing the chant “My soul magnifies the Lord...” . This is a touching prayer-song composed by the Holy Virgin Mary (see: Lk 1, 46-55). A chorus is added to each verse: “The most honorable Cherub and the most glorious without comparison Seraphim, who without corruption gave birth to God the Word, we magnify Thee as the real Mother of God.”
After the canon, the choir sings the psalms “Praise the Lord from heaven , “Sing a new song to the Lord” (Ps. 149) and “Praise God in His saints” (Ps. 150) along with “praise stichera.” At the Sunday all-night vigil, these stichera end with a hymn dedicated to the Mother of God: “Blessed art thou, O Virgin Mother of God...” After this, the priest proclaims: “Glory to Thee, who showed us the Light,” and the great doxology . The All-Night Vigil in ancient times, lasting all night, covered the early morning, and during Matins the first morning rays of the sun actually appeared, reminding us of the Sun of Truth - Christ the Savior. The doxology begins with the words: “Glory to God in the highest...” Matins began with these words and ends with these same words. At the end, the entire Holy Trinity is glorified: “Holy God, Holy Mighty, Holy Immortal, have mercy on us.”
Matins ends of prayer and supplication , after which the priest pronounces the final dismissal .
After the all-night vigil, a short service is served, which is called the first hour.
The hours are a service that sanctifies a certain time of the day, but according to established tradition they are usually attached to long services - Matins and Liturgy. The first hour corresponds to our seven o'clock in the morning. This service sanctifies the coming day with prayer.
Evening entrance and paremias
The altar doors are open. The priest, preceded by the deacon, exits through the side doors, not the Royal doors, depicting the Lord, Who came to earth not in royal glory, but in the form of a servant, like the quiet light of the evening, hiding His solar Divine glory. And he enters the altar through the Royal Doors, signifying that through the Lord Christ and His death the “royal doors of heaven” were raised by “their princes” and opened to all who follow the Lord. The deacon exclaims: “Wisdom forgive me.” “Quiet light” - so, having lived until sunset and seeing the evening light, we sing praises to God the Father, the Son and the Holy Spirit.
History tells us about the origin of the church song “Silent Light”. Once upon a time, a wise old man, Patriarch Sophronius, was sitting on one of the Jerusalem mountains. His thoughtful gaze stretched for a long time along the vast horizon stretched before him and finally stopped at the fading rays of the Palestinian sun. There was deep silence all around. The invigorating evening air was filled with pleasant coolness and the strong scent of mountain flowers. Picture after picture passed before the patriarch's mental gaze. He imagined how here, on the same mountain, before his suffering, the Savior looked at Jerusalem. Then, just as now, the quiet light of the setting sun fell on the walls and streets of the glorious city. And the material sun, inclined to the west, inclined the patriarch’s mind to imagine the immaterial Sun - the Son of God, Who descended to dark humanity to enlighten it. The heart of the wise old man was filled with joy, and an inspired song flowed from his enthusiastic lips. Since then, this sacred song has been resounding in our churches for many centuries, and it will never lose its beauty and touchingness.
On holidays, after the prokeme, proverbs are read. This is the name given to selected passages from the Holy Scriptures of the Old Testament, containing in prophecies or prototypes an indication of the event of the holiday being remembered. On the feasts of the Mother of God, for example, one reads about Jacob’s vision of a ladder , which was a prototype of the Mother of God, our ladder to heaven. On the Exaltation - about the tree thrown by Moses to sweeten the bitter waters of Marah. This tree transformed the Cross of the Lord.
After the proverbs, a deep litany is pronounced: “Rtsem vossi.” After the special litany, after the prayer that the Lord will help us end the day sinlessly, “Grant, O Lord, that we may be preserved without sin this evening,” the litany of supplication is pronounced. In it, as in the previous prayer, we ask the Lord to help us spend the whole evening in perfection, holy, in peace and without sin.
Day of the Holy Trinity. Great Vespers
GREAT VESPER OF PENTECOST
Priest: Blessed be our God, always, now and ever, and unto ages of ages.
Reader: Amen. Glory to Thee, our God, glory to Thee.
King , Comforter, Soul of truth, Who is everywhere and fulfills everything, Treasure of good things and Giver of life, come and dwell in us, and cleanse us from all filth, and save, O Good One, our souls.
Holy God, Holy Mighty, Holy Immortal, have mercy on us. ( Thrice)
Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.
Most Holy Trinity, have mercy on us; Lord, cleanse our sins; Master, forgive our iniquities; Holy One, visit and heal our infirmities, for Thy name's sake.
Lord, have mercy, three times. Glory, and now:
Our Father, who art in Heaven, hallowed be Thy name, Thy Kingdom come, Thy will be done, as it is in Heaven and on earth. Give us this day our daily bread; and forgive us our debts, just as we forgive our debtors; and do not lead us into temptation, but deliver us from the evil one.
Priest: For Yours is the Kingdom:
Reader: Amen. Lord, have mercy, 12, Glory, and now:
Come, let us worship our King God.
Come, let us worship and fall down before Christ, our King God.
Come, let us bow and fall down to Christ Himself, the King and our God.
P salom 103, pre-initial:
Bless the Lord, my soul. Lord my God, you are greatly exalted. You have clothed yourself with confession and greatness. Dress yourself in light like a robe, stretch out the sky like skin. Cover Thy most exalted waters, base the clouds on Thy ascent, walk on the wing of the wind. Angels create Your spirits and servants Your fiery flame. Found the earth on its firmament, it will not bow forever. The deep is like a robe, its garment, the waters will be on the mountains, they will flee from Your prohibition, they will be afraid from the voice of Your thunder. Mountains rise and fields descend to the place you founded for them. You have set a limit that they will not pass, but will return to cover the earth. Send springs into the wilds, and waters will flow through the mountains. All the animals of the village are drinking, waiting for the onagers to satisfy their thirst. On these, the birds of the sky will take root, from the midst of the stones they will give a voice. Water the mountains with Your highest ones; the earth will be satisfied with the fruit of Your works. Let the grass vegetate for cattle, and the grain for the service of man, and bring bread from the earth. And wine gladdens a man’s heart, anointing the face with oil, and bread strengthens a man’s heart. The trees of Poland and the cedars of Lebanon, which you planted, will be satisfied. There the birds will nest, Erodian’s dwelling leads them. The mountains are high with trees, the stone is a refuge for the hare. He created the moon in time, the sun knew its west. Thou hast laid down the darkness, and the night has come, in which all the beasts of the oak forest will pass. Cast down the roaring ones, take them away and seek food for yourself from God. The sun has risen and gathered together and will lie down in their beds. A man will go out to his work and his work until the evening. Because Thy works have been magnified, O Lord, Thou hast created all things with wisdom, so that the earth is filled with Thy creatures. This sea is great and vast, there are reptiles, there are no number of them, small animals with great ones, there ships swim, this serpent, which you created, curses him. Everyone is looking to You, to give them food at a good time. If I give You, they will gather them, I will open Your hand in every way, they will be filled with goodness, but I will turn away Your face, they will rebel, take away their spirit, and they will disappear and return to their dust. Follow Thy Spirit, and they will be created, and renew the face of the earth. Be the glory of the Lord forever, the Lord will rejoice in His deeds, look upon the earth and make it shake, touch the mountains and smoke. I will sing to the Lord in my life, I will sing to my God even as I am, that my conversation may delight Him, and I will rejoice in the Lord. Let sinners disappear from the earth, and lawless women, as if they did not exist. Bless the Lord, my soul.
The sun knows its west. Thou didst put darkness, and there was night. Because Thy works have been magnified, O Lord, Thou hast done all things with wisdom.
Glory, even now: Alleluia, alleluia, alleluia, glory to Thee, God. (Thrice)
Great Litany:
Deacon: Let us pray to the Lord in peace.
Chorus: Lord, have mercy (for every petition).
Deacon: Let us pray to the Lord for the peace from above and the salvation of our souls.
Let us pray to the Lord for the peace of the whole world, the prosperity of the Holy Churches of God and the unity of all.
For this holy temple and for those who enter it with faith, reverence and fear of God, let us pray to the Lord.
For our great Lord and Father, His Holiness Patriarch Kirill, for the venerable presbytery, for the diaconate in Christ, for all the clergy and people, let us pray to the Lord.
For our God-protected country, its authorities and army, let us pray to the Lord.
Let us pray to the Lord for this city (or for this village), every city, country, and those who live in them by faith.
Let us pray to the Lord for the goodness of the air, for the abundance of earthly fruits and times of peace.
About those floating, traveling, the sick, the suffering, the captives and about their salvation. Let's pray to the Lord.
Let us pray to the Lord for deliverance from all sorrow, anger and need.
Intercede, save, have mercy and preserve us, O God, by Your grace.
Having commemorated our Most Holy, Most Pure, Most Blessed, Glorious Lady Theotokos and Ever-Virgin Mary, with all the saints, let us commend ourselves and each other, and our whole life to Christ our God.
Choir: To you, Lord.
Priest: For all glory, honor and worship is due to You, Father and Son and Holy Spirit, now and ever and unto ages of ages.
Chorus: Amen.
Lord, I cried, voice 4:
Choir: Lord, I have called to You, hear me./ Hear me, Lord./ Lord, I have called to You, hear me:/ Hear the voice of my prayer,/ I will always cry to You.// Hear me, Lord.
May my prayer be corrected, / like incense before You, / the lifting of my hand, / an evening sacrifice.// Hear me, O Lord.
Stichera of the holiday, tone 4
Verse: And bring my soul out of prison, // to confess to Your name.
Stichera: Glorious today / seeing all the nations in the fence of David, / when the Holy Spirit descended in fiery nations, / as the God-speaking Luke narrates, / he says: / to those gathered by the disciples of Christ, / there was a noise, like a storm of breath, / and the house was filled, where he sat:/ and all began to speak strange verbs,/ strange teachings,// strange commands of the Holy Trinity.
Verse: for me , // reward me until then.
Stichera: Glorious today / seeing all the nations in the fence of David, / when the Holy Spirit descended in fiery nations, / as the God-speaking Luke narrates, / he says: / to those gathered by the disciples of Christ, / there was a noise, like a storm of breath, / and the house was filled, where he sat:/ and all began to speak strange verbs,/ strange teachings,// strange commands of the Holy Trinity.
Voice 2. Verse: And from the depths I cried to You, O Lord, // Lord, hear my voice.
Stichera: The Holy Spirit has always been, and is, and will be: lower we begin, lower we cease, but ever to the Father and the Son we are replenished and counted: Life and life-giving: Light, and giver of light, self-good, and source of goodness: By whom the Father is known, and the Son is glorified, and from all is known, one power, one counting, one worship of the Holy Trinity.
Verse: May Your ears be attentive to the voice of my prayer.
Stichera: Holy Spirit, Light and Life, and a living source of intelligence: Spirit of wisdom, Spirit of reason, good, right, intelligent: possess, cleanse sins: God and idolize, Fire comes from Fire: speak, act, share gifts, Who are all the prophets, and the divine apostles were married to the martyrs, a strange hearing, a strange vision, the fire was divided into alms gifts.
Voice 6. Glory to the Father and the Son and the Holy Spirit. And now and ever and unto ages of ages. Amen.
Heavenly King, / Comforter, Soul of truth, / Who is everywhere / and fulfills everything, / Treasure of good things / and Giver of life, / come and dwell in us, / and cleanse us from all filth, / / and save, O Blessed One, our souls .
Entrance with censer:
Deacon: Wisdom, forgive me.
Chorus: Quiet light of the holy glory of the Immortal Heavenly Father, Holy, Blessed, Jesus Christ! Having come to the west of the sun, having seen the evening light, we sing of the Father, the Son and the Holy Spirit, God. You are worthy at all times to be reverent in your voice, O Son of God, give life; Moreover, the world glorifies You.
Deacon: Let's take a look.
Priest: Peace to all.
Chorus: And to your spirit.
Prokeimenon the Great:
Deacon: Let us take in wisdom. Prokeimenon, tone 7:
Who is the great God who is our God? You are God and work miracles.
Chorus: Who is the great God like our God? You are God and work miracles. (For each verse)
Deacon: Thou hast said Thy power among men.
Verse 2. And rekh: now has begun, this betrayal of the right hand of the Most High.
Verse 3. Having remembered the works of the Lord, I will remember Your wonders from the beginning.
Deacon: Who is the great God as our God?
Chorus: You are God and work miracles.
Deacon: Back and forth, on bended knee, let us pray to the Lord.
Choir: Lord have mercy. (three times).
1. P
eloquent, undefiled, without beginning, invisible, incomprehensible, unsearchable, unfailing, invincible, innumerable, gentle Lord, who alone has immortality, in the living unapproachable light: having created heaven and earth, and the sea, and everything created on them, ask first, give petitions to everyone , We pray to You, and we ask You, Lord, Lover of Mankind, Father of the Lord and God and our Savior Jesus Christ, for us for the sake of men, and for our salvation, who came down from heaven, and became incarnate from the Holy Spirit and Mary, the Ever-Virgin, and the Most Glorious Mother of God: Who is first of all words teaching, following and demonstrating deeds, having endured the saving passion, give us the signature of the humble, and sinful, and unworthy servant of Thy, to bring prayers to Thee, on our knees and knees, about our sins, and about human ignorance. Most merciful and loving of mankind, hear us, even more often on this fiftieth day, after the Ascension of our Lord Jesus Christ into heaven, and God and the Father sitting at your right hand, sent down the Holy Spirit on His holy disciples and apostles, and sat upon one of them, and was filled with all His inexhaustible grace, and spoke in other tongues Your greatness, and prophesied. Now those who pray to You, hear us, and remember us, the humble and condemned, and return the captivity of our souls, having Your mercy prayed for us. Receive us, who fall before You and cry out: we have sinned, we have been committed to You from the womb, from the womb of our mother, You are our God. But as if our days had disappeared in the vanity, we were exposed to Your help, deprived of any answer, but boldly in Your bounty, we call: do not remember the sins of our youth and ignorance, and cleanse us from our secrets, and do not reject us during old age, when our strength becomes impoverished. ours: do not leave us, before we can even return to the earth, grant us worthy to return to You, and grant us favor and grace. Measure our iniquities with Your bounties, set the abyss of Your bounties against the multitude of our sins. Look down from Thy holy height, O Lord, upon Thy people who are coming, and upon those who expect rich mercies from Thee. Visit us with Thy goodness, deliver us from the violence of the devil: establish our life with Thy holy and sacred laws. Assign a faithful guardian angel to Your people, gather everyone into Your Kingdom. Grant forgiveness to those who trust in You: forgive them and our sins. Cleanse us through the action of Your Holy Spirit: destroy the machinations of the enemy even against us.
2. B
Blessed art thou, Lord, Master Almighty, who enlightened the day with the light of the sun, and illuminated the night with fiery dawns, making us worthy to pass on the length of the day, and to draw near with the firstfruits of the night: hear our prayers, and those of all Thy people, and forgive us all our voluntary and involuntary sins. Accept our evening prayers, and send down a multitude of Thy mercy and Thy bounty upon Thy property. Shade us with Thy holy angels, arm us with the weapons of Thy truth, protect us with Thy truth, protect us with Thy power, deliver us from every situation, every opposing slander. Grant us the present evening, with the coming night, perfect, holy, peaceful, sinless, without temptation, dreamless, and all the days of our life: through the prayers of the Holy Mother of God, and all the saints from the ages who have pleased You.
Deacon: Intercede, save, have mercy, uplift, and preserve us, God, by Your grace.
Chorus: Lord have mercy.
Deacon: Having commemorated our Most Holy, Most Pure, Most Blessed, Glorious Lady Theotokos, and Ever-Virgin Mary, with all the saints, let us commend ourselves, and each other, and our whole life to Christ our God.
Priest: For it is Thine to have mercy and to save us, O Lord our God, and to Thee we send glory, to the Father, and to the Son, and to the Holy Spirit, now and ever, and unto ages of ages.
Lik: Amen.
Litany of extremes:
Deacon: We say everything with all our hearts, and we say everything with all our thoughts.
Chorus: Lord, have mercy.
Deacon: Lord Almighty, God of our fathers, we pray to You, hear and have mercy.
Chorus: Lord, have mercy.
Deacon: Have mercy on us, O God, according to Your great mercy, we pray to You, hear and have mercy.
Chorus: Lord, have mercy. (Three times, for each request)
Deacon: We also pray for our Great Lord and Father, His Holiness Patriarch Kirill, and all our brethren in Christ.
We also pray for our God-protected country, its authorities and army, so that we may live a quiet and silent life in all piety and purity.
We also pray for the blessed and ever-memorable creators of this holy temple, and for all the departed Orthodox fathers and brothers who lie here and everywhere.
We also pray for mercy, life, peace, health, salvation, visitation, forgiveness and forgiveness of sins of the servants of God, the rector, brethren and parishioners of this holy temple.
We also pray for those who are fruitful and virtuous in this holy and all-honorable temple, for those who work, sing and stand before us, expecting great and rich mercy from You.
Priest: For You are a Merciful and Lover of Mankind, and to You we send glory, to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.
Chorus: Amen.
Deacon: Back and forth, on bended knee, let us pray to the Lord.
Choir: Lord have mercy. (three times).
3. G
Lord Jesus Christ our God, Thy peace given by man, and the gift of the Most Holy Spirit, still in life and with us, forever granting as an inalienable inheritance to the faithful: this grace was most manifested by Thy disciple and apostle this day, and established these tongues with fiery lips: in the image the entire human race has received the knowledge of God with its tongue into the hearing of the ear, enlightened by the light of the Spirit, and the charms like darkness have changed, and the sensual and fiery tongue of dispensation, and the supernatural action, having learned faith in You, and to theologize You with the Father and the Holy Spirit, in one Divinity , and strength, and power we will be enlightened. You are the Father’s radiance, the essence and nature of His unchangeable and immovable outline, the source of wisdom and grace: open my sinner’s mouth, and teach me what is worthy, and for their needs to pray: You know many of my sins, many, but Your compassion the immeasurable will overcome these. Behold, with fear I stand before You, into the abyss of Your mercy the despair of my soul has been plunged: feed my belly with the word of ineffable wisdom, rule all creation with power, a quiet refuge for the overwhelmed, and tell me the way, I will go elsewhere. Give the Spirit of Thy wisdom to my thoughts, grant the Spirit of reason to my madness, grant the Spirit of Thy fear to my autumn deeds, and renew the Right Spirit in my womb, and confirm the desire of my thoughts with the Master Spirit: that I may be guided every day by Thy Good Spirit to do what is useful, that I may be worthy to do the commandments. Yours, and Yours, will always remember the glorious coming, and the tormenting things we have done. And do not despise me with the corruptible temptations of this world, but desire to strengthen the treasures of future perceptions. Thou art the Master: as if anyone asks for Thy name, he freely receives from Thy ever-present God and Father. In the same way, I am a sinner at the coming of Your Holy Spirit, I pray for Your goodness, if you have asked, reward me with salvation. To her, Lord, you are rich in every good deed, and the good giver, as you are, give abundantly to what we ask: you are compassionate and merciful, having been a sinless companion of our flesh; Grant therefore, Lord, to Thy people Thy bounty: hear us from Thy holy heaven: sanctify us with the power of Thy saving right hand: cover us with the shelter of Thy wing, so that we may not despise the work of Thy hand. We sin against You alone, but we serve You alone. We cannot bow down to a foreign god; we cannot stretch our hands lower, O Lord, to another god. Forgive us our sins, and accept our kneeling prayers, extend a helping hand to all of us, accept the prayer of all, like a pleasant incense acceptable before Your most good Kingdom.
4. G
Lord, Lord, deliver us from every arrow that flies throughout the days. Deliver us from all things that pass away in darkness. Accept the evening sacrifice from our hands. Grant us the privilege to pass through the night race without blemish, untested by the evil ones. And deliver us from all confusion and fear that comes to us from the devil. Grant to our souls tenderness, and to our thoughts care, hedgehog on Your terrible and righteous trial trial. Nail our flesh with Thy fear, and kill our souls that are on earth. Yes, and through sleepy silence we will be enlightened by the vision of Your destinies. Take away from us every inappropriate dream and harmful lust. Rise us up during prayer, confirmed in the faith, and successful in Your commandments.
Deacon: Intercede, save, have mercy, uplift, and preserve us, God, by Your grace.
Chorus: Lord have mercy.
Deacon: Having commemorated our Most Holy, Most Pure, Most Blessed, Glorious Lady Theotokos, and Ever-Virgin Mary, with all the saints, let us commend ourselves, and each other, and our whole life to Christ our God.
Priest: By the good pleasure and goodness of Thy only begotten Son, with Him art thou blessed, with Thy Most Holy and Good and Life-giving Spirit, now and ever and unto ages of ages, amen.
Grant, Lord:
Choir: Grant, O Lord, that this evening we may be preserved without sin. Blessed art thou, O Lord, God of our fathers, and praised and glorified is thy name forever. Amen.
May Thy mercy be upon us, O Lord, as we trust in Thee. Blessed art thou, O Lord, teach me by thy justification. Blessed art thou, O Lord, enlighten me with thy justification. Blessed are You, Holy One, enlighten me with Your justifications.
Lord, Your mercy endures forever, do not despise the work of Your hand. Praise is due to you, singing is due to you, glory is due to you. To the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.
Deacon: Back and forth, on bended knee, let us pray to the Lord.
Choir: Lord have mercy. (three times).
5. P
flowing, animal, and enlightening source, co-essential with the Father's creative power, having beautifully fulfilled all the visions for human salvation, Christ our God, unbreakable bonds of death, and broken the rivets of hell, and trampled down many evil spirits. He brought to Himself an immaculate slaughter for us, and gave a most pure body as a sacrifice, inviolable and impervious to all sin, and by this terrible and inscrutable sacred act He gave us eternal life: He descended into hell, and crushed the eternal faiths, and showed the sunrise to those who sit in darkness: the beginning of evil and caught the deep serpent with divinely wise flattery, and bound with chains of darkness in Tartarus and unquenchable fires, and in the outer darkness of Thy innumerable strength, strengthened with strength, the great Wisdom of the Father, the great helper who appeared to those who are guided, and enlightening those who sit in the darkness and the shadow of death. You are the ever-present glory, Lord, and the beloved Son of the Most High, ever-present Light from the ever-present Light, Sun of righteousness, hear us praying to You, and give rest to the souls of Your servants, the fathers and our brothers who have fallen before the dead, and other relatives in the flesh, and all yours in the faith , about whom we create memory today, for in You is the power of all, and in Your hand you contain all the ends of the earth. Master Almighty, Father God and Lord of mercy, the mortal and immortal race, and the Creator of all human nature, which is composed, and again resolved, life and death, every stay here, and every change there: measure the years of the living, and set the times of death , bring down to hell and raise up, bind in weakness, and release in strength, build the present needs, and manage the future usefully, cheering the mortal sting of the wounded with resurrection hopes. For He Himself is the Lord of all, God our Savior, the hope of all the ends of the earth, and those who are in the sea far away, Who also on this last and great saving day of Pentecost feast, showed us the mystery of the Holy and Consubstantial, and co-essential, and inseparable, and unmerged Trinity, and the influx and coming of Thy Holy and Life-giving Spirit, poured out in the form of fiery tongues on Thy holy apostles, and appointed those evangelists, pious of our faith, and showed confessors and preachers of true theology. Even on this all-perfect and saving holiday, prayerful cleansing, for those who are kept in hell, you are vouchsafed to receive, and give us great hope of weakening the contents from the impurities that I contain, and to receive consolation from You. Hear us, the humble, and Your servants praying to You, and give rest to the souls of Your servants, who have fallen before the dead, in a place of light, in a place of greenness, in a place of coolness: from there shall flee all sickness, sorrow and sighing, and rest their spirits in the villages of the righteous, and of peace and make them worthy of weakening: for the dead will not praise Thee, O Lord; those who exist in hell will dare to bring confession to Thee, but we, the living, bless Thee and pray, and offer cleansing prayers and sacrifices to Thee for their souls.
6. B
God, great and eternal, Holy, loving of mankind, who has made us worthy at this hour to stand before Thy unapproachable glory, to sing and praise Thy wonders, cleanse us Thy unworthy servants, and grant grace to those with a contrite heart, to bring Thee the Trisagion of praise, and the thanksgiving of the great. Your gifts that you have created for us, and always create in us. Lord, remember our weakness, and may you not destroy us through our iniquities, but do us great mercy with our humility, so that having escaped the darkness of sin, we will walk in the days of righteousness, and having been clothed with the weapons of light, we will abide unscathed from all the wiles of the evil one, and with boldness we will glorify all, to You, the only true and Lover of Mankind. Thine is a truly and great sacrament, the Lord of all, and the Creator, the temporary solution of Thy creatures, and the hedgehog's union for now, and the rest of the hedgehog forever. We confess grace to you for everyone, about our entrances into this world and our exits, the hope of our resurrection and incorruptible life, with your false promise we are pre-engaged, which we will receive in your future second coming. For You are also the Chief of our resurrection, and the unwashed and humane-loving Judge of those who have lived, and the Master and Lord of rewards, Who also shared with us in sincere flesh and blood, condescension for the sake of extremes: and our irresistible passions, sometimes by will to put into temptation, we accept generosity as mercy, and in it You yourself suffered, having been tempted, and being tempted by us, you became a self-promised helper: in the same way, You also brought us into Your dispassion. Accept therefore, Master, our prayers and supplications, and give rest to all fathers, and mothers, and children, and brethren, and only-begotten sisters, and begotten sisters, and all souls that have previously fallen asleep: in the hope of the resurrection of eternal life, make their spirits, and their names in the book animals, in the bosom of Abraham, and Isaac, and Jacob, in the land of the living, in the Kingdom of Heaven, in the sweet paradise, Thy bright angels, leading all into Thy holy abodes, co-raising our bodies in the day that Thou hast determined according to Thy holy and unfaithful promise. For, Lord, there is no death for Thy servant, who comes to us from the body, and who comes to You our God, but repose from the saddest to the most useful, and the sweetest, and to peace and joy. Even if we have sinned against You, be merciful to us and to those who have not yet been clean from filth before You, even if there is only one day of his life, are You the only one who appeared on earth, our sinless Lord Jesus Christ: in whom we all trust in mercy receive, and remission of sins. For this reason, for our sake, as God is Good and Lover of Mankind, weaken, forgive, forgive our sins, voluntary and involuntary, even in knowledge and not in knowledge, presented and forgotten: even in deed, even in thought, even in word, even in all our lives and movements. And grant to those who have departed freedom and weakness, but bless us who are here, granting a good and peaceful end to us and all Your people, and open the womb of mercy and love for mankind to us, at Your terrible and terrible coming, and make us worthy of Your Kingdom.
7. B
God, great and supreme, alone having immortality, in the living unapproachable light, creating all creation with wisdom, dividing in the midst of light and in the midst of darkness. And he placed the sun in the region of the day, and the moon and stars in the region of the night. Vouchsafed us, sinners, to precede Thy face in confession on this present day, and to offer Thy evening service. O Lord, Lover of Mankind, correct our prayer, as if it were incense before You, and receive into the stench of the fragrance. Grant us the true evening and the peaceful night that comes: clothe us with the weapons of light, deliver us from the fear of the night, and from every thing that passes in darkness. And grant us sleep, which you have granted for the repose of our weakness, changed from every devilish dream. To her, Master, the giver of all good things, so that on our beds we will remember with tenderness and in the night your most holy name. And with the teaching of Your commandments illuminated, in the joy of our souls we will rise to the praise of Your goodness, bringing prayers and supplications to Your compassion for our sins, and for all Your people: visit them with the prayers of the Most Holy Theotokos in mercy.
Deacon: Intercede, save, have mercy, uplift, and preserve us, God, by Your grace.
Chorus: Lord have mercy.
Deacon: Having commemorated our Most Holy, Most Pure, Most Blessed, Glorious Lady Theotokos, and Ever-Virgin Mary, with all the saints, let us commend ourselves, and each other, and our whole life to Christ our God.
Priest: For You are the rest of our souls and bodies, and to You we send glory, to the Father, and the Son, and the Holy Spirit, now and ever, and unto ages of ages.
Litany of petition:
Deacon: Let us fulfill our evening prayer to the Lord.
Chorus: Lord, have mercy.
Deacon: Intercede, save, have mercy and preserve us, O God, by Your grace.
Chorus: Lord, have mercy.
Deacon: We ask the Lord for a perfect, holy, peaceful and sinless evening.
Choir: Grant it, Lord. (For every request)
Deacon: Angela is a peaceful, faithful mentor, guardian of our souls and bodies, we ask the Lord.
We ask the Lord for forgiveness and forgiveness of our sins and transgressions.
We ask the Lord for kindness and benefit to our souls and for peace.
We ask the Lord to end the rest of our life in peace and repentance.
The Christian death of our belly is painless, shameless, peaceful and we ask for a good answer at the Last Judgment of Christ.
Let us commemorate our Most Holy, Most Pure, Most Blessed, Glorious Lady Theotokos and Ever-Virgin Mary, with all the saints, for ourselves, and each other, and our whole life to Christ our God.
Choir: To you, Lord.
Priest: For You are a Good and Lover of Mankind, and to You we send glory, to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.
Chorus: Amen.
Priest: Peace to all.
Chorus: And to your spirit.
Deacon: Let us bow our heads to the Lord.
Choir: To you, Lord.
Priest: May the power of Your Kingdom be blessed and glorified. Father and Son and Holy Spirit, now and ever and unto ages of ages.
Chorus: Amen.
Stichera on verse
,
voice 3:
Now, as a sign to all, the Gentiles were born: the Jews, for from them, Christ in the flesh, having suffered from unbelief, fell away from God's grace: and the Divine light of existence from the tongues was made worthy, having been established in the words of the disciples, proclaiming the glory of God, the Benefactor of all: with them, hearts and knees Let us bow down and worship the Holy Spirit by faith, establishing ourselves as the Savior of our souls.
Verse: God create in me a pure heart, and renew the Right Spirit in my womb.
Now the Comforting Spirit has been poured out on all flesh: it began from the apostolic pains, from those who received the Holy Communion, grace is expansive to the faithful, and assures His sovereign influx in a fiery form, the disciples distribute tongues in song and the glory of God. With our hearts also intelligently enlightened, strengthened in faith by the Holy Spirit, we pray that our souls will be saved.
Verse: Do not cast me away from Your presence, and do not take Your Holy Spirit from me.
Now the apostles will be clothed with the power of Christ from on high: for the Comforter renews them, being renewed in them by the mysterious renewal of the mind: with strange voices and with lofty words preaching the ever-present Nature and the simple, trinitarian veneration of God, the Benefactor of all. Having also been enlightened by these teachings, let us worship the Father with the Son and the Spirit, praying for the salvation of our souls.
Voice 8: Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.
Come, people, let us worship the Trinitarian Divinity, the Son in the Father, with the Holy Spirit: the Father, who without flight, gave birth to the Son, is co-essential, and co-throne, and the Holy Spirit is glorified in the Father with the Son, one Power, one Being, one Divinity. To Him we all worship: Holy God, who did all things through the Son, with the assistance of the Holy Spirit: Holy Mighty One, who knew the Father, and the Holy Spirit came into the world: Holy Immortal One, who comforts the Soul, proceeds from the Father, and rests in the Son, Holy Trinity, glory to Thee .
Chorus: Now, O Master, dost let Thy servant go, according to Thy word, in peace; for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all men, a light for the revelation of tongues, and the glory of Thy people Israel.
Reader: Trisagion according to Our Father.
Troparion, tone 8:
Choir: Blessed art thou, Christ our God, Who art the fishers of things in wisdom, having sent down upon them the Holy Spirit, and with them caught the universe, O love of mankind, glory to Thee.
Vacation:
Priest: Who from the Father's and Divine bosom emptied Himself, and descended from heaven to earth, and assumed our entire nature, and became deified, and yet again ascended into heaven and sat at the right hand of God and the Father, Divine and Holy and consubstantial, and the one-powerful, and one-glorious, and co-essential Spirit who sent down upon His holy disciples and apostles, and thereby enlightened them, with the same, the whole universe, Christ, the true God, through the prayers of His Most Pure and Immaculate Saint Mother, the glorious, praiseworthy saints, preachers of God, and spirit-bearing apostles, and all the saints, He will have mercy and save us, for He is Good and a Man-Slayer.
Litia and stichera on poems
Next, lithium . A lithium arose from the custom of performing repentant prayers in the middle of the city or even outside its walls during public disasters. We find an indication of this from Blessed Simeon of Thessalonica . “The Litia,” he writes, “takes place in the vestibule on Saturdays and holidays, and during some plague or other disaster it occurs in the middle of the city, or outside, near the walls, with a gathering of people.” This origin of litia is also indicated by the content of its prayers. The meaning of the lithium is this: standing “afar off,” like a publican, we, like a publican, pray: Lord, we are unworthy of Your temple, unworthy to look at the heights of heaven, but You accept us, lead us into Heavenly Eden, the palaces of heaven, which are opened to us by blood the Son of God and which we again close ourselves off with a life of impurity and sin.
In accordance with the general meaning of the lithium, the prayer “Lord have mercy” - the prayer of the penitents - is repeated here 40, 30 and 50 times . At the litany, we pray that the Lord will save his people and bless them as his children. We pray for the country, for the bishop and for the entire sacred order; about every Christian soul that is grieving and embittered and requires God’s help; about deceased fathers and brothers. All these prayers are offered by the Church, calling upon the intercession of the Most Holy Theotokos and all the saints. Then, in a supreme prayer, the priest prays that the Lord, through the prayers of the saints, will grant us forgiveness of sins, deliver us from every enemy and have mercy and save us all, as good people and lovers of humanity.
Having completed the litia, the priest enters the temple; before the priest they carry lamps, which, as in every other entrance, depict the divine light of the saints. The father, as if entering heaven, is followed by others, accompanying the abbot, as if Jesus Christ , showing the way to everyone. Then follows the usual continuation of Vespers, beginning with the singing of verse stichera, which are sung by two faces united together in the middle of the temple. These verses are called verse because they are accompanied by verses from the psalms. On Sunday, Sunday verses are sung: “The Lord reigns”; if there is another holiday, then other verses selected from the psalms are prescribed; if the memory of a saint is celebrated, then verses from the psalms are sung according to the order, corresponding to the person being remembered, that is, in honor of the saint, martyr or saint.
Meeting the Lord the Savior, we pray, full of joy and hope, with the words of the righteous Simeon the God-Receiver : “Now you are releasing Your servant, O Master, according to Your word, in peace; For mine eyes have seen Your salvation, which You have prepared before the face of all nations, a light to enlighten the Gentiles and the glory of Your people Israel.”
In the everyday service , “Now You Let Go” has not only the meaning of confessing our joy in the Lord who has come: this prayer, at the same time, is a parting word for those who are coming to sleep, a reminder of the last dream, the dream of death, so that we go to sleep with the thought of the Lord and judgment His.
Library of the Russian Faith Service of Vespers →
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After Vespers
CommentsThe 103rd psalm, called the opening psalm, begins Vespers, and with it the entire daily cycle of church services. The psalm solemnly glorifies the Creator and Provider of the world, the Lord our God, His Omnipotence and Love. The singing of the psalm and sacred rites transport the Christian to the time of the creation of the world, making him a witness to the bliss of his ancestors in paradise. The open royal doors signify that man was destined to stay in paradise. The light of the candle and the burning of incense symbolize that the first people in paradise were constantly illuminated by the light of the knowledge of God and lived by the grace of the Holy Spirit. After censing, the royal doors are closed as a sign that the doors of heaven have closed for the sinners. Joyful and solemn worship develops into repentant prayer for the forgiveness of sins. After censing, depicting the repentant Adam at the gates of heaven, the priest with his head uncovered secretly reads seven evening prayers, called prayers of the lamp. They contain the praise of the Lord God, who created material light, and petitions for the granting of spiritual light and temporal and eternal blessings to believers, useful for salvation. Having bowed to the high place and the primate, the deacon leaves the altar through the northern door to the solea to pronounce the great litany. The deacon accompanies each petition with a bow. He also bows upon returning to the altar.
Liturgical actions
At the beginning of the singing of the 103rd Psalm, the priest, preceded by a deacon with a candle, censes the entire church. Having censed the right and left doors of the royal doors, they go out through them from the altar to the solea and cense in front of the royal doors, then cense the local icons of the Savior, the temple one and those following it; then the icon of the Mother of God and the icons adjacent to it, the right and left choirs and all the people (at each censing the deacon bows). Having left the solea, the priest burns incense from the right choir to the left icon along the walls of the temple and the people ahead. The ritual ends in front of the royal doors and the icons of the Savior and the Mother of God; then the priest and deacon enter the altar through the royal doors. The priest censes the holy altar and passes the censer to the deacon, who, having censed the priest, bows to the high place and gives the censer and candle to the sexton and, according to custom, leaves the altar by the northern door to recite the great litany. After censing, depicting the repentant Adam at the gates of heaven, the priest with his head uncovered secretly reads the seven evening prayers, called prayers of the lamp. They contain the praise of the Lord God, who created material light, and petitions for the granting of spiritual light and temporal and eternal blessings to believers, useful for salvation. Having bowed to the high place and the primate, the deacon leaves the altar through the northern door to the solea to pronounce the great litany. The deacon accompanies each petition with a bow. He also bows upon returning to the altar.
Lamp prayers
First
Lord, generous and merciful, long-suffering and abundantly merciful! inspire our prayer and listen to the voice of our prayer, create a sign for good with us. Guide us on Thy path, to walk in Thy truth: make our hearts glad, in fearing Thy Holy Name: great art Thou, and doest miracles. Thou art one God, and there is none like Thee in God, O Lord; strong in mercy, and good in strength, to help, and to console, and to save all who trust in Your holy Name.
Second
Lord, do not reprove us with Your wrath, do not punish us with Your wrath: but do with us, according to Your mercy, the Physician and Healer of our souls. Guide us to the haven of Thy will: enlighten the eyes of our hearts into the knowledge of Thy Truth: and grant us the rest of this peaceful and sinless day, and all the time of our lives, through the prayers of the Holy Mother of God and all the saints.
Third
Lord our God, remember us, Thy sinful and indecent servants, always call upon us Thy holy Name, and do not disgrace us from the hope of Thy mercy; but grant us, Lord, all the petitions for salvation, and make us worthy to love and fear You with all our hearts, and to do Your will in all.
Fourth
Sung by ceaseless songs and unceasing praises from the holy Powers, fill our lips with Thy praise, bestowing majesty on Thy Holy Name. And give us participation and inheritance with all those who fear You in truth, and keep Your commandments, through the prayers of the Holy Mother of God and all Your saints.
Fifth
Lord, Lord, uphold all things with Your most pure hand, be patient with us all and repent of our evils! remember Thy generosity and Thy mercy: visit us with Thy goodness, and grant us to escape, and so on to this day, by Thy grace, from the various snares of the evil one, and keep our life unscathed by the grace of Thy All-Holy Spirit.
Sixth
Great and Wonderful God, who governs all things with inscrutable goodness and rich providence, and bestows upon us the good things of the world, and entrusts us with the promised Kingdom, and with the promised good things guides us through the present day, from all evil. Grant us and other immaculate performances, before Your Holy Glory, to sing to You, our only Good and humane God.
Seventh
Great and Most High God, One who has immortality, lives unapproachable in the Light, creating all creation with wisdom, dividing between light and darkness, placing the sun in the region of the day, and the moon and stars in the region of night; vouchsafed us, sinners, to precede Thy Face with confession at this hour, and to bring Thy evening praise to Thee. O Lover of Mankind, correct our prayer as if it were incense before You, and receive the fragrance into the stench; Grant us a true evening, and a peaceful night to come; clothe us with weapons of light, deliver us from the fear of the night, and all sorts of things that pass in darkness: and grant us the sleep that you have granted for the repose of our weakness, alienated from every dream of the devil. To her, Master, the Giver of good things, and even on our tender beds, we remember Your Name in the night, and through the teaching of Your commandments we are enlightened, in the joy of our souls we rise to the praise of Your goodness, offering supplications and prayers to Your compassion, for our sins, and for all Your people , even through the prayers of the Holy Mother of God, visit with mercy.
Statutory instructions
On Easter week, instead of Psalm 103, the clergy sing the verses “May God rise again...” , the troparion choir “Christ is risen...”
Blessing of the Loaves
At the end of the singing of the verse stichera, the priest approaches the table standing in the middle of the temple, on which there is a dish with five loaves of bread and vessels with wheat, wine and oil . While singing the three times , censing is performed around the table, and at the end of the singing the deacon exclaims : “Let us pray to the Lord,” to which the singers answer: “Lord have mercy.” The priest then says a special prayer, ending with a cross-shaped enclosure of one of the loaves above the other loaves. In this prayer, the priest asks the Lord, who blessed the five loaves and fed the five thousand people, to bless the offered bread, wheat, wine and oil, to multiply them throughout the world and to sanctify the faithful who eat from them .
The custom of blessing the loaves is an echo of the ancient “agapes”, the meal of the faithful, after the “vigil”. The all-night vigil in the first centuries, when the Church was still hidden in the darkness of the catacombs, and partly during the time of St. John Chrysostom, lasted from evening to morning, all night (Cass., book III, chapters 8 and 9). Therefore, to strengthen the believers who intended to stay in the Church all night, after singing vespers, bread, wheat, wine and oil were usually broken up and distributed. The priest, at the end of Vespers, having asked for the Lord's blessing on those present in the temple, with the deacon left the altar , sat down in their place with everyone present in the temple, and everyone ate the blessed food with oil.
Deacon: Arise. God bless.
Priest: Glory to the Holy, Consubstantial, Life-Giving, and Indivisible Trinity always, now and ever and unto ages of ages
Chorus: Amen.
Deacon and priest: Come, let us worship our God the King. Come, let us worship and fall down before Christ, our King God. Come, let us bow and fall down to Christ Himself, the King and... Our God. Come, let us worship and fall down before Him
Opening Psalm (103rd)
Choir: Bless the Lord, my soul! Blessed ecu Lord. Bless the Lord, my soul, O Lord my God, thou art greatly magnified. Blessed be you, Lord! You have clothed yourself with confession and greatness. Blessed be you, Lord! - Angels create Your spirits and servants Your fiery flame. Wonderful are Your works, O Lord! There will be water on the mountains. Waters will pass through the mountains. Wonderful are Your works, O Lord. You have created all things with wisdom. Glory to You, Lord, who created everything. Glory to the Father, and the Son, and the Holy Spirit, now and ever and unto ages of ages. Amen. Alleluia, Alleluia, Alleluia, glory to Thee, O God (three times).
Deacon: Let us pray to the Lord in peace.
Chorus: Lord, have mercy.
Deacon: Let us pray to the Lord for peace from above and the salvation of our souls.
Chorus: Lord, have mercy.
Deacon: For the peace of the whole world, the prosperity of the Holy Churches of God and the unity of all, let us pray to the Lord.
Chorus: Lord, have mercy.
Deacon: For this holy temple and for those who enter it with faith, reverence and fear of God, let us pray to the Lord.
Chorus: Lord, have mercy.
Deacon: For our Great Lord and Father, His Holiness Patriarch Kirill and our Most Reverend Lord (name of the river, ruling bishop), the honorable presbytery, the diaconate in Christ, for all the clergy and people, let us pray to the Lord.
Chorus: Lord, have mercy.
Deacon: For our God-protected country, its authorities and its army, let us pray to the Lord.
Chorus: Lord, have mercy.
Deacon: For this city (or this village; if in a monastery, then for this holy monastery), every city, country and those who live in them by faith, let us pray to the Lord.
Chorus: Lord, have mercy.
Deacon: Let us pray to the Lord for the goodness of the air, for the abundance of earthly fruits and times of peace.
Chorus: Lord, have mercy.
Deacon: For those who are sailing, traveling, the sick, the suffering, the captives, and for their salvation, let us pray to the Lord.
Chorus: Lord, have mercy.
Deacon: Let us pray to the Lord that we may be delivered from all sorrow, anger and need.
Chorus: Lord, have mercy.
Deacon: Intercede, save, have mercy and preserve us, O God, by Your grace.
Chorus: Lord, have mercy.
Deacon: Having commemorated our Most Holy, Most Pure, Most Blessed, Glorious Lady Theotokos and Ever-Virgin Mary, with all the saints, let us commend ourselves, and each other, and our whole life to Christ our God.
Choir: To you, Lord.
Priest: For all glory, honor and worship is due to You, to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.
Chorus: Amen.
The psalter kathisma prescribed for this day is read. On Sunday the 1st is read.
Choir: Blessed is the man who does not follow the counsel of the wicked. Alleluia (three times after each verse). For the Lord knows the way of the righteous, and the way of the wicked will perish. Work for the Lord with fear, and rejoice in Him with trembling. Blessed is all-hoping Nan. Rise up, Lord, save me, my God. Salvation is the Lord's, and Your blessing is upon Your people. Glory, even now. Alleluia, Alleluia, Alleluia. Glory to Thee, O God (three times).
Deacon: Let us pray again and again in peace to the Lord.
Chorus: Lord, have mercy.
Deacon: Intercede, save, have mercy and preserve us, O God, by Your grace.
Chorus: Lord, have mercy.
Deacon: Having commemorated our Most Holy, Most Pure, Most Blessed, Glorious Lady Theotokos and Ever-Virgin Mary, with all the saints, let us commend ourselves, and each other, and our whole life to Christ our God.
Choir: To you, Lord.
Priest: For Thine is the power, and Thine is the kingdom, and the power, and the glory, of the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.
Chorus: Amen.
Chorus: Lord, I have called to You, hear me. Hear me, Lord. Lord, I have called to You, hear me: listen to the voice of my prayer, sometimes I will cry to You. Hear me, Lord. May my prayer be corrected as the incense before You, the lifting of my hand, the evening sacrifice. Hear me. God.
1. Set, O Lord, a guard over my mouth and a door of protection over my mouth. 2. Do not turn my heart into words of wickedness, and do not bear the guilt of sins. 3. With men who practice iniquity, I will not reckon with their chosen ones. 4. The righteous will punish me with mercy and reprove me: but let not the oil of the sinner anoint my head. 5. For my prayer was also in their favor, since I was sacrificed at the stone of their judge. 6. My words will be heard, as if it were possible: as the thickness of the earth has sagged on the earth, and their bones have been scattered in hell. 7. For my eyes are toward You, O Lord, Lord; in You do I trust; do not take away my soul. 8. Keep me from the snares that I have made, and from the temptation of those who practice iniquity. 9. Sinners will fall into their depths: I am one, until I will pass away. Choir: 1. With my voice I cried to the Lord, with my voice I prayed to the Lord. 2. I will pour out my prayer before Him, I will declare my sorrow before Him. 3. My spirit never disappears from me, and You have known my paths. 4. On this path, I walked unwisely, hiding the net for me. 5. Look at the right hand and look, and do not know me. 6. Flee from me perish, and do not seek my soul. 7. I cried to You, O Lord, saying: You are my hope, You are my part in the land of the living. 8. Listen to my prayer, for you have greatly humbled yourself: deliver me from those who persecute me, for you have become stronger than me.
Most often, not all of the above verses are sung. After the verses, stichera on “Lord, I cried” and dogmatism are sung - chants in which the theological dogmatic truths of the Church are revealed. Which stichera and dogmatics exactly depend on the day of the week, the holiday, the saint whose memory is celebrated on that day.
Evening entrance
This is a variable part of the service: there may be no entry if the service is not solemn. If the service is solemn, then parimia are read at the entrance - passages from the Old Testament containing prophecies about the events of the holiday.
Deacon: Wisdom, forgive me
Choir: Quiet light of holy glory, Immortal, Heavenly Father, Holy Blessed, Jesus Christ! Having come to the west of the sun, having seen the evening light, we sing of the Father, the Son and the Holy Spirit, God. You are worthy at all times to be the voice of the reverend, Son of God, give life, and thus the world glorifies You!
Prokeimenon
Variable part of Vespers. Which prokeimenon is sung depends on the day of the week, holiday or saint whose memory is being celebrated.
Deacon: Let's take a look.
Priest: Peace to all.
Deacon: Wisdom, let us hear, prokeimenon... The Lord reigned, clothed in beauty.
Chorus: The Lord reigns...
Deacon: The Lord has clothed Himself with strength and girded Himself.
Chorus: The Lord reigns...
Deacon: For establish the universe, which cannot move.
Chorus: The Lord reigns...
Deacon: To Thy house holiness befits, O Lord, throughout the length of days.
Chorus: The Lord reigns...
Deacon: The Lord reigns.
Chorus: Clothed in beauty.
The Great Litany
Deacon: We say everything with all our hearts, and we say everything with all our thoughts.
Chorus: Lord, have mercy.
Deacon: Lord Almighty, God of our fathers, we pray to You, hear and have mercy.
Chorus: Lord, have mercy.
Deacon: Have mercy on us, O God, according to Your great mercy, we pray to You, hear and have mercy.
Chorus: Lord, have mercy (three times).
Deacon: We also pray for our Great Lord and Father, His Holiness Patriarch Kirill, and for our Lord, His Eminence, Bishop (name of the rivers) and for all our brethren in Christ.
Chorus: Lord, have mercy (three times).
Deacon: We also pray for our God-protected country, its authorities and army, so that we may live a quiet and silent life in all piety and purity.
Chorus: Lord, have mercy.
Deacon: We also pray for the blessed and ever-memorable creators of this holy temple (even in the monastery: this holy monastery), and for all the departed Orthodox fathers and brothers who lie here and everywhere.
Chorus: Lord, have mercy (three times).
Deacon: We also pray for mercy, life, peace, health, salvation, visitation, forgiveness and forgiveness of sins of the servants of God, the brethren of this holy temple (even in the monastery: this holy monastery).
Chorus: Lord, have mercy (three times).
Deacon: We also pray for those who are fruitful and virtuous in this holy and all-honorable temple, those who work, sing and stand before us, expecting great and rich mercy from You.
Chorus: Lord, have mercy (three times).
Priest: For You are a merciful and Lover of mankind, and to You we send glory, to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.
Chorus: Amen.
Reader: Grant, O Lord, that this evening we may remain without sin. Blessed are you, O Lord God of our fathers, and praised and glorified is your name forever, amen. May Thy mercy be upon us, O Lord, as we trust in Thee. Blessed art thou, O Lord, teach me by thy justification. Blessed art thou, O Lord, enlighten me with thy justification. Blessed art thou, Holy One, enlighten me with Thy justification, O Lord, Thy mercy forever; do not despise the work of Your hand. Praise is due to you. Singing is due to You, glory is due to You, Father and Son and Holy Spirit, now and ever and unto ages of ages. Amen.
Deacon: Let us fulfill our evening prayer to the Lord.
Chorus: Lord, have mercy.
Deacon: Intercede, save, have mercy and preserve us, O God, by Your grace.
Chorus: Lord, have mercy.
Deacon: The evening is all perfect, holy, peaceful and sinless, we ask the Lord.
Choir: Grant it, Lord.
Deacon: Angela is a peaceful, faithful mentor, guardian of our souls and bodies, we ask the Lord.
Choir: Grant it, Lord.
Deacon: We ask the Lord for forgiveness and forgiveness of our sins and transgressions.
Choir: Grant it, Lord.
Deacon: We ask the Lord for kindness and benefit to our souls and peace.
Choir: Grant it, Lord.
Deacon: We ask the Lord to end the rest of our life in peace and repentance.
Choir: Grant it, Lord.
Deacon: The Christian death of our belly, painless, shameless, peaceful, and a good answer at the Last Judgment of Christ, we ask.
Choir: Grant it, Lord.
Deacon: Having commemorated our Most Holy, Most Pure, Most Blessed, Glorious Lady Theotokos and Ever-Virgin Mary, with all the saints, let us commend ourselves, and each other, and our whole life to Christ our God.
Choir: To you, Lord.
Priest: For God is good and a lover of mankind, and to You we send glory, to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.
Chorus: Amen.
Priest: Peace to all.
Chorus: And to your spirit.
Deacon: Let us bow our heads to the Lord.
Choir: To you, Lord.
Priest: May the power of Your Kingdom be blessed and glorified, Father and Son and Holy Spirit, now and ever and unto ages of ages.
Chorus: Amen.
Lithium
It is not always performed, but only when the all-night vigil is served - a solemn service that combines Matins, Vespers and the first hour.
Deacon: Save, O God, Thy people and bless Thy inheritance, visit the world with Thy mercy and bounty, raise up the horn of Orthodox Christians and send down upon us Thy rich mercies: through the prayers of our All-Pure Lady Theotokos and Ever-Virgin Mary: by the power of the Honest and Life-Giving Cross: intercession of the honest Heavenly Ones Incorporeal powers: the honorable, glorious prophet, Forerunner and Baptist John: the glorious and all-praised apostle saints: likewise among the saints our father and the great ecumenical teachers and saints, Basil the Great, Gregory the Theologian and John Chrysostom: likewise among the saints our father Nicholas, Archbishop of Myra, wonderworker : Saints Equal-to-the-Apostles Methodius and Cyril, Slovenian teachers: Holy Equal-to-the-Apostles Grand Duke Vladimir: like our holy fathers of all Russia, wonderworkers, Michael, Peter, Alexy, Jonah, Philip and Hermogenes: holy glorious and victorious martyrs, venerable and God-bearing fathers, saints and the righteous Godfather Joachim and Anna (and the holy name of the rivers, whose is the temple and whose is the day) and all the saints: we pray to Thee, most merciful Lord, hear us sinners praying to Thee, and have mercy on us.
Chorus: Lord, have mercy (40 times).
Deacon: We also pray for our Great Lord and Father, His Holiness Patriarch Kirill, and for our Lord, His Eminence Bishop (name of rivers) and for all our brotherhood in Christ, and for every soul of Christians, grieving and embittered, in need of God’s mercy and help: o the protection of this city and those living in it (or this village and those living in it; or this holy monastery and those living in it); about the world and the state of the whole world; about the welfare of the holy Churches of God: about the salvation and help with diligence and fear of God of those who work and serve, our father and brethren: about those who are left behind and those who are in departure: about the healing of those who lie in weakness: about the dormition, weakness, blessed memory and remission of sins of all those who have gone before, father and our Orthodox brethren, who lie here and everywhere; about the deliverance of the captives, and about our brothers who are present in the services, and about all those who serve and have served in this holy temple (even in the monastery: in this holy monastery) with their words.
Chorus: Lord, have mercy (50 times).
Deacon: We also pray for the preservation of this city (or this village), and this holy temple (even in the monastery: this holy monastery), and every city and country from famine, destruction, cowardice, flood, fire, sword, invasion of foreigners and internecine warfare: O be merciful and merciful to our good and philanthropic God, turn away all the anger that moves us, and deliver us from His due and righteous rebuke, and have mercy on us.
Chorus: Lord, have mercy (three times).
Deacon: We also pray that the Lord God may hear the voice of the prayer of us sinners and have mercy on us.
Chorus: Lord, have mercy (three times).
Priest: Hear us. God, our Savior, the Hope of all the ends of the earth and those who live in the seas far away: and be merciful, merciful, O Master, for our sins and have mercy on us. For You are a merciful and Lover of mankind, and we send glory to You, the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.
Chorus: Amen.
Priest: Peace to all.
Chorus: And to your spirit.
Deacon: Let us bow our heads to the Lord.
Choir: To you, Lord.
Priest: Most merciful Master, Lord Jesus Christ our God, through the prayers of our All-Pure Lady Theotokos and Ever-Virgin Mary, by the power of the Honest and Life-Giving Cross, the intercession of the honorable Heavenly Powers without flesh, the honorable glorious prophet, the Forerunner and Baptist John, the glorious and all-praised apostles, the glorious saints and good-victorious martyrs, our venerable and God-bearing fathers, like our holy fathers and the great ecumenical teachers and saints Basil the Great, Gregory the Theologian and John Chrysostom, like our holy father Nicholas, Archbishop of Myra, wonderworker: Saints Equal-to-the-Apostles Methodius and Cyril, Slovenian teachers: Holy Equal-to-the-Apostles Grand Duke Vladimir: likewise among the saints the father of our all Russia wonderworkers Michael, Peter, Alexy, Jonah, Philip and Hermogenes, the saints and righteous Godfather Joachim and Anna (and the holy name of the rivers, whose temple is and whose day is), and all saints Yours: make our prayer favorable, grant us forgiveness of our sins, cover us with the shelter of Your wing, drive away from us every enemy and adversary: pacify our lives, Lord; have mercy on us and your world, and save our souls, for you are good and a lover of mankind.
Chorus: Amen.
After the litia, the so-called stichera are sung in stichera: special chants of a holiday or saint whose memory is being celebrated today.
Reader: Now do You let Your servant go, O Master, according to Your word in peace: for my eyes have seen Your salvation, which You have prepared before the face of all people, a light for the revelation of tongues, and the glory of Your people Israel.
Reader: Holy God, Holy Mighty, Holy Immortal, have mercy on us (three times). Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen. Most Holy Trinity, have mercy on us; Lord, cleanse our sins; Master, forgive our iniquities; Holy One, visit and heal our infirmities, for Thy name's sake. Lord, have mercy (three times). Glory, even now. Our Father, who art in heaven! Hallowed be Thy name, Thy kingdom come, Thy will be done, as it is in heaven and on earth. Give us this day our daily bread; and forgive us our debts, as we also forgive our debtors; and do not lead us into temptation, but deliver us from the evil one.
Priest: For Thine is the kingdom, and the power, and the glory, of the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.
Chorus: Amen.
Troparion of dismissal
Chorus: Mother of God, Virgin, rejoice, full of grace Mary, the Lord is with you; Blessed are You among women and blessed is the Fruit of Your womb, for You have given birth to the Savior of our souls (three times).
Blessing of the Loaves
Deacon: Let us pray to the Lord.
Chorus: Lord, have mercy.
Priest: Lord Jesus Christ our God, who blessed the five loaves and filled the five thousand, bless yourself this loaves, the wheat, the wine and the oil: and multiply these in this city (or in this village, or in this holy monastery) and throughout the whole world Yours: and sanctify the faithful who eat from them. For You are the One who blesses and sanctifies all things, O Christ our God, and to You we send up glory, with Your Originless Father, and Your All-Holy and Good and Life-giving Spirit, now and ever and unto ages of ages.
Chorus: Amen.
Chorus: Blessed be the name of the Lord from now to eternity (three times).
Reader: I will bless the Lord at all times; I will make His praise in my mouth. My soul will glory in the Lord: let the meek hear and rejoice. Magnify the Lord with me, and let us exalt His name together. Seek the Lord, and hear me, and deliver me from all my sorrows. Come to Him and be enlightened, and your faces will not be ashamed. This beggar cried out, and the Lord heard, and saved Him from all his sorrows. The Angel of the Lord will encamp around those who fear Him and deliver them. Taste and see that the Lord is good: blessed is the man who trusts in Nan. Fear the Lord, all your saints, for there is no hardship for those who fear Him. With riches you become poor and hungry: but those who seek the Lord will not be deprived of any good.
Priest: The blessing of the Lord is upon you, through His grace and love for mankind, always, now and ever, and unto ages of ages.
Chorus: Amen.
Order of Vespers
Priest: “Blessed be our God.”
Reader: “Amen”; "To the King of Heaven"; Trisagion and “Our Father”, “Lord have mercy” 12 times; Glory even now; “Come, let us worship” (three times); Psalm 103 “Bless the Lord, my soul”; Great Litany; ordinary kathisma; small litany. After the small litany, “I cried to the Lord” and stichera at 6 : three from the Oktai and three from the Menaion. Glory even now; Theotokos (if Wednesday or Friday - theotokos, from the Menaion along with). If in the Menaion on “Glory” there is a stichera to the saint, then on “And Now” the Theotokos is sung according to the voice of this stichera. After the Mother of God it is read: “Quiet Light”; prokeimenon for the day; “Vouchsafe, Lord.”
Then the litany of petition : “Let us fulfill the evening prayers.” After this litany, stichera are sung “on stikhovne” - from Oktai. After the stichera, the reader reads: “Now you let go”; Trisagion and Our Father. After the “Our Father,” the troparion to the saint from the Menaion; Glory even now; Theotokos, according to the voice of the troparion and according to the day. Then a special litany: “Have mercy on us, O God.”
After the litany there is a dismissal :
Deacon or priest : "Wisdom"
Priest: “Most Holy Lady Theotokos, save us”;
Singers: “The most honest cherub”;
Priest: “Glory to Thee, our God”;
Singers: Glory and now; “Lord have mercy,” twice; "Lord bless";
Priest: “Christ our true God” and so on;
Singers: "Amen"; “Lord have mercy,” three times.
What do we pray for at Vespers?
What spiritual meaning is hidden in the words and actions of the participants in the worship service? What is deeply symbolic, and what is done for a special prayerful mood? Understanding the book “All-Night Vigil”
Archpriest Mikhail Braverman.
The service of Vespers tells us about the transition from the Old Testament to the New, therefore, at the beginning of the service, psalms are sung and books of ancient Scripture are read, which end with hymns with New Testament themes. We are invited to the all-night vigil by the ringing of bells - the good news. The royal doors open in the temple, and in silence the censing of the throne and altar begins.
Every day at the beginning of Vespers
All-night vigil: Meaning, history, meaning
Archpriest Mikhail Braverman
111 RUR
The rising fragrant smoke from incense accompanies prayer directed into the spiritual sky. The deacon calls people to prayerful vigil: “Rise up,” and the choir calls the priest to serve: “Master, bless.” The cry of the primate sounds, praising the Trinity God: “Glory to the Holy, and Consubstantial, and Life-Giving, and Indivisible Trinity, always, now and ever, and unto ages of ages.” “Amen” (“truly so”), the choir replies.
The Mystery of the Trinity was revealed to us by the Son: He spoke about the Father and showed His mercy, and the Father sent the Holy Spirit to those who believe in the Son. At the center of all church teaching is Christ God. And in the altar the clergy sing to Him: “Come, let us worship our King God. Come, let us worship and fall down before Christ, our King God. Come, let us bow and fall down to Christ Himself, the King and our God. Come, let us worship and fall down before Him.”
The beginning of the all-night vigil corresponds to the beginning of the universe—creation. The open royal doors signify the open Kingdom of God, in which man was supposed to dwell. The ceremony of the entire temple and the surrounding people symbolizes God's blessing on the world and man. This is a sign that everything should serve God. The priest in the altar reads the prayers of the lamp, there are seven of them, according to the number of biblical days of creation.
The choir sings the verses of Psalm 103, glorifying the Creator: “Bless the Lord, my soul! Blessed are you, Lord." The 103rd psalm, which the reader reads during the weekday service, is called the pre-initial psalm, since it begins Vespers - the first service of the daily cycle. The figurative and poetic psalm even mentions donkeys (onagri), hares, deer, heron (erodia), a lion, and also a whale.
The world was created for man, but man violated God's will - he committed a sin that distorted the entire universe. Man has lost paradise, where he communicated with God. As a sign of this, the royal doors are closed. Man found himself an exile in the world, but God did not abandon him. Immediately after the Fall, He promised the coming of the Savior into the world - and this was fulfilled in the Nativity of Christ. And now in the Church communion with God has again opened up for us, we are on the way to the Heavenly Fatherland and turn our prayer to God.
Church prayer begins, consisting of many petitions - litany. The first litany at Vespers, Matins and Liturgy is called great, because it is larger than the small one, which is its abbreviated version, or peaceful, because it opens with the call “let us pray to the Lord in peace.”
The word “peace” carries different meanings, and in Church Slavonic it also has two different spellings. The “peace” with which we are called to offer prayer to God denotes the peace of the heart in God, as opposed to the peace that lies in evil and often denotes the entirety of sin. After the Fall of man, this world ceases to be God’s and moves away from God. But God loves His creation so much that He Himself comes into the world, so that whoever believes in Him will not perish, but have eternal life. And in the midst of a fallen world, a person can find the peace of Christ and be with God. The peace of Christ, with which we are called to pray, we ask God as a gift. This is the first petition of the litany: about the “peace from above” (peace given from above) and about what should become its fruit, about the most important thing - “about the salvation of our souls.”
The soul in the Holy Scriptures is not only an invisible principle in a person, but also the whole person in all his psychophysical completeness. The Lord is the Savior of both souls and bodies, and we “tea” (that is, we wait with hope) for the resurrection of the dead, that is, the future, at the Second Coming of Christ, the restoration of the bodies of the dead from the dust and their union with the souls that once departed to God. Salvation is the goal and meaning of human life: to unite with Christ the Savior, the Living God, over whom death has no power and in whom we find eternal life.
Having asked God for the most important thing - salvation, we pray for the world in which we are, as well as for the Church in which we live and are saved: “For the peace of the whole world, for the prosperity (staying in goodness) of the holy Churches of God and the unity of all.” The unity of all is the unity of people in God.
Uniting with the Lord in the sacraments and prayers, we find ourselves before the amazing opportunity to be in spiritual unity with all Christians, far and near, living and dead - with all who make up the One Church of Christ.
Church of Christ. Icon
The petitions of the great litany go from the most important to the more specific: having prayed for the entire Church, we pray for the church in which we gathered for the service, for our parish, for all who “with faith, reverence and fear of God” entered this church. Fear of God is a spiritual category, the highest form of reverence for the holiness of God, the fear of offending God with an inappropriate feeling or thought.
Each parish is a part of the Local Church, so further we remember the church hierarchy in prayer. We pray for the one who heads the Russian Orthodox Church - for His Holiness the Patriarch of Moscow and All Rus'; about the bishop who governs our ecclesiastical region - the diocese; about elders, deacons and “all clergy and people” - about all church ministers and about all the people who make up our Church.
Following this, we pray for “our God-protected country, its authorities and army.” Over the two thousand years that have passed since the birth of Christ, the attitude of the authorities towards the Church has changed more than once, but the Church of Christ itself always prays both for the country in which it resides and, according to the apostolic commandment, for the authorities: both for that which supports it and and about the one who persecutes her. The Church lives in history, coexists with different forms of social and state life; they will all “pass away” - they will end, and the Church “will remain forever”, and from “this world” only that which will be churched, sanctified and brought to God will remain - it will become “the world of God.”
Man, created by God, was appointed to rule over all creation, but as a result of the fall of the first people, the whole earth was separated from God - cursed.
It rises up against man, and we pray that the Lord, who has visited the world and restored the connection between the Creator and creation, will bless us to live in harmony with nature. This is the petition “for the goodness of the air, for the abundance of earthly fruits and times of peace.”
The Church fulfills its mission amid the difficulties and temptations of earthly existence, so we pray for those who especially need God’s help: “those who are floating, traveling, the sick, the suffering, the captives.”
We also pray “for deliverance from sorrow, anger and need,” which always arise where hope in Divine help is lost.
To each petition pronounced by a deacon or priest, the choir adds: “Lord, have mercy.” This short prayer contains all the depth, all the beauty of man’s relationship with God, Who has mercy and saves us, all the fullness of earthly and heavenly blessings that God can bestow on man.
“Intercede, save, have mercy and preserve us, O God, by Your grace,” we ask in the penultimate petition of the litany. Remaining unapproachable and supramundane by His nature, God deigned to reveal Himself to man and visit people “by His grace,” the gift of His Divine love.
And since God “by His grace” can dwell and act in us only when we ourselves open our hearts to Him, then, having prayerfully asked for help from the Mother of God and all the saints, that is, those who make up the Heavenly Church, we ourselves, and each other, and our whole life (“our whole belly”) we entrust (“we surrender”) to Christ God. “For you, Lord!” - confirms the chorus. This prayer, expressing our readiness to devote our lives to God, concludes the petitions of the great litany.
After the exclamation of the priest “For all glory, honor and worship is due to You, the Father and the Son and the Holy Spirit” and the final “Amen”, the hymn “Blessed is the man” begins (on major holidays it is canceled), consisting of six verses of the first three psalms and a chorus “ Hallelujah" which means "be Glory". This is the beginning of the Psalter, the book of songs: “Blessed is the man who does not walk in the counsel of the wicked. For the Lord knows the way of the righteous, and the way of the wicked will perish.”
Text of the chant “Blessed is the man” with illustration
The psalmist uses figurative language: the way of the righteous is opposed to the way of the wicked, and the way of life is opposed to the way of death. The books of Holy Scripture (including the Psalms) have several levels of reading: literal, historical, moral, symbolic or allegorical (allegorical). Thus, in the words of the first psalm about a man who did not take the path of sinners and did not sit on the seat of the destroyers, we see a spiritual meaning: the path is a way of life, the wicked are not necessarily people, but also thoughts. Man’s calling is to fight sin, “not to walk” means not to strive for sin, “not to stand” means not to participate in sin, “not to sit” means not to remain in it. Evil abides in the world and in man, but when we come to the temple, we must cut it off and leave the temple renewed.
If the first two hymns of the all-night vigil were not in the strict sense a prayer, one (Psalm 103) spoke about creation, and the other (“Blessed is the man”) called for righteousness, then the next hymn: “I have cried to the Lord,” also based on the Old Testament psalms (140, 141, 129, 116) is a prayer directed towards God. Ancient psalms are replaced by chants with a New Testament theme - stichera in honor of a holiday or saint.
Then, at “Glory and now” (this is how the singing (reading) “Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages” is called in practice), the royal doors open and the entrance with the censer begins.
Through the northern door to the solea come a candle bearer, a deacon with a censer and a priest, who at this time offers a prayer: “Evening, and morning, and noon, we praise, bless, thank and pray to Thee, Lord of all.”
The choir finishes singing the dogmatist - a prayer in honor of the Virgin Mary, expressing the dogmatic teaching about the Incarnation of the Son of God. Standing in front of the open royal doors, the deacon says: “Wisdom. I’m sorry,” while drawing a cross sign in the air with a censer.
The clergy enter the altar, passing by the image of the Annunciation located on the royal doors. The entrance to the Kingdom of God, the symbol of which on earth is the altar, opened for man through the Incarnation of the Son of God, announced on the day of the Annunciation, and His sacrifice on the cross. This is God’s wisdom, which we are called to heed with all our souls; this is what the words mean: “Wisdom. Sorry" (literally "straight").
“Quiet Light” begins - singing in honor of Christ the Savior, called “Light from Light” in the Creed. This is the oldest hymn that we bring when we “come to the west of the sun,” that is, at the end of the day.
Quiet light of the holy glory of the Immortal Heavenly Father, the Holy Blessed Jesus Christ! Having come to the west of the sun, having seen the evening light, we sing to the Father, the Son and the Holy Spirit, God. You are worthy at all times to have voices like the venerable ones, O Son of God, you give life, and the world glorifies you!
Next comes the prokeimenon - a short chant consisting of one verse of a psalm with a chorus, also a verse of the psalm. There are prokeimnas for each day of the week, holidays, and saints. The Sunday prokeimenon “The Lord reigned, clothed with beauty” is accompanied by three verses. Prokeimenon means “present,” and in worship it precedes the reading of Scripture.
At Vespers, the prokeimenon is preceded by proverbs—readings from Old Testament books. The word "proverb" means "parable." On the days of remembrance of the apostles, their messages are read at vespers. There are usually three proverbs, but at the Annunciation there are five, at the Nativity of Christ eight, at the Epiphany thirteen, and the most readings at Vespers on Holy Saturday are fifteen.
Reading Proverbs
The performance of the prokeemna, which is proclaimed by the deacon at Vespers and repeated by the choir, is preceded by the same exclamations as before the reading of Scripture: “Wisdom,” “Let us listen,” that is, let us listen, and the blessing: “Peace to all.” With these words the Lord and His apostles blessed the disciples. They were of particular importance during the period of persecution, but even today Christ, Who, according to the word of the Apostle, is our peace, preserves man in the midst of the stormy sea of life.
This is followed by intense and petitionary litanies, separated by the prayer chant “Grant, O Lord, that this evening we may be preserved without sin.”
The august and petitionary litanies complement each other. The prayer, which we bring “with all our souls and with all our thoughts,” lists everyone for whom the Church prays: the patriarch, the ruling bishop “and all the brethren in Christ,” our God-protected country, the authorities and armies, all who are already left the world, everyone who works in the temple sings and stands before God in prayer. The special litany corresponds to the threefold “Lord, have mercy” pronounced by the choir.
The litany of petition with the refrain “Give, Lord” names everything useful that we ask for ourselves, and even that which should be the result of our entire life - a good answer at God’s final Judgment.
On the days of major (twelfth, great and some other) holidays, a lithium is performed - fervent prayer, which opens with a solemn procession - the exit of the clergy from the altar. In ancient times, monks in monasteries left the temple, but now the clergy goes out into the vestibule. Previously, the porch was a place for repentants and catechumens preparing to receive Baptism. That is, at the lithium, the Church seems to go out into the world, and this corresponds to the ecumenical nature of the lithium prayer, at which a petition is heard “for peace and the state of the whole world” (that is, for the world and its being, existence).
Litany
The lithium stichera performed by the choir are accompanied by censing. The stichera are dedicated either to a holiday or to a temple saint.
The priest pronounces a prayer of five lengthy petitions ending with an exclamation (which makes it similar to a litany). Prayer requests are shared by the singing of the choir: “Lord, have mercy.” It sounds a symbolic number of times: forty after the first petition, fifty after the second, and twice more in threes. The priest prays to God: “Save Thy people and bless Thy inheritance, exalt the horn of Orthodox Christians” (the horn is a biblical symbol of power and glory).
In prayer we resort to the help of all the saints, starting with the Mother of God, and list our intercessors, especially revered saints and saints of the day. Another chant is stichera on a verse, songs attached to verses (“standing” on verses - hence their name) and dedicated to a day or holiday.
From the vestibule, the clergy move to the middle of the temple, where a lithium table is installed: a stand with three candles, on which five loaves of bread are arranged crosswise (this amount served for the miracle of the multiplication of the loaves performed by the Lord), wheat, wine and oil. The choir sings:
Now let Thy servant go, O Master, according to Thy word in peace, for my eyes have seen Thy salvation, which Thou hast prepared before the face of all men, a light for the revelation of the nations, and wu of your people Israel.
These words marked the coming of Christ into the world. They were first uttered by the holy and righteous Simeon the God-Receiver, who received the Divine Infant in his arms in the Jerusalem Temple. Ancient tradition identified him with one of the seventy translators of the books of the Old Testament into Greek. Simeon worked on the book of the prophet Isaiah and wondered how the prophecy about the birth of Christ from the Virgin could come true. Then he received assurance that he himself would see the fulfillment of the prophecy.
The Trisagion follows. The reader says three prayers: “Holy God,” “Holy Trinity,” and “Our Father.” The choir sings a troparion of dismissal addressed to our Intercessor: “Rejoice, Virgin Mary.” Either the troparion of the twelfth feast sounds, or the Theotokos is performed twice and the troparion of the feast continues it. At the litia, the priest reads a prayer for the blessing of bread, wheat, wine and oil, pointing at them with his hand in turn, so that the sign of the cross is obtained.
Blessing of bread, wheat, wine, oil
The priest asks that the Lord not only sanctify what is intended for food, but also multiply these gifts throughout the world and through them sanctify the believers: “Lord Jesus Christ our God, who blessed the five loaves and fed the five thousand, bless these loaves Himself.” , wheat, wine and oil: and multiply this in this city (or in this village) and throughout Your whole world.” The bread is broken, that is, cut, drunk with wine and distributed to the believers at Matins. At Matins, anointing with oil is also performed as a sign of God's mercy.
The verses of the 112th psalm of thanksgiving, “Blessed be the name of the Lord from now to eternity,” are followed by a blessing exclamation from the priest, concluding Vespers of the all-night vigil.
From the book
“All-Night Vigil” by Archpriest Mikhail Braverman.
Order of Great Vespers
Great or Polyeleos Vespers differs from everyday Vespers in the following ways:
1) the stichera “I cried out to the Lord” and the stichera “on the verse” are sung only from the Menaion: the Oktai is not used, but the Theotokos after the stichera and troparion are sung on Sunday;
2) instead of an ordinary kathisma, the following is sung: “Blessed is the man” (1st antiphon of the first kathisma);
3) after the stichera “I cried out to the Lord,” during the singing of the Theotokos, there is a small exit with a censer, and after the prokemene three paremias are read;
4) after the proverbs, this is the order of Vespers: litany: “Rtsem all”; reads: “Vouchsafe, Lord”; Litany: “Let us fulfill our evening prayers”; stichera “on verse”; “Now you let go”; Trisagion; "Our Father"; troparion; Glory even now; Theotokos. Then dismissal, as at daily vespers.
