2nd troparion voice
Sunday troparion, tone 2:
When you descended to death, Immortal Belly, / then you put hell to death with the brilliance of the Divine: / when you also raised those who had died from the underworld, / all the powers of heaven cried out: // Life-giver, Christ our God, glory to You.
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Notes for the 2nd voice: (see also notes notes).
Theotokos, tone 2:
All more than meaning,/ all your most glorious, Mother of God, sacraments,/ sealed in purity and preserving virginity,/ Mother knew that you are not false,/ having given birth to the true God;// Pray to Him that your soul may be saved. m ours.
Sunday Kontakion, Tone 2:
You rose from the grave, O All-Powerful Savior, / and hell, having seen the miracle, was horrified, / and rose from the dead; / and the creation, seeing it, rejoices at You, / and Adam rejoices, // and the world, my Savior, sings to You evermore.
Kontakion to the Martyr Elizabeth, tone 2:
Who tells the story of the greatness of the feat of faith: / in the depths of the earth, as in heaven of lordship, / the passion-bearer Grand Duchess Elizabeth / with the angels rejoicing in psalms and songs / and enduring murder , about the godless tormentors you cry: / Lord, forgive them this sin, / not They know what they are doing. / Through your prayers, O Christ God, // have mercy and save our souls.
Kontakion to the Dormition of the Blessed Virgin Mary, tone 2:
In prayers, the never-sleeping Mother of God/ and in intercessions, the immutable hope/ the grave and mortification cannot be restrained:/ like the Mother of the Belly/ left to the belly// into the womb of the Ever-Virgin One.
Kontakion to the Bodiless Heavenly Powers, voice 2:
Archangels of God,/ servants of the Divine glory,/ leaders of angels, and teachers of men,/ ask for what is useful for us,/ and great mercy,// like the Bodiless Archangels.
Troparion Sunday, voice 7:
E#dA descended є3с2 to death, the belly is immortal,/ thenA ѓd ўdead є3с2 brilliance of being./ є3and є3 ўmershyz t of the highest waxes є3сi2,/ all‰ powers bsnyz cry: // life-giver of ours, glory to you.
BGor0dichen, voice v7:
Everything is smhsla, / everything is presl†vnaz of yours, t†inity, / sealed purity, and I keep the virginity, / m™i have known the є3si2 untrue, / bGa having given birth to the true: // that2 prayers for the souls ours.
Kontakion Sunday, voice b7:
Voskrl є3сi2 t gr0ba omnipotent sp7se, / and 3 ѓдъ відв1дъвь chyо, ўжасесzz,/ і3 мървій зшазша:/ the creature of the vid1zshi will rejoicezzz you,/ і3 ґdamу cheerful 1tszz//, and 3 mjrj sp7 ce m0y chants tS at 1снw.
Kontakion of the venerable disciple E#3lisavete, voice v7:
The great advance of faith who2 story: / in the depths of the earth2, ћкw in heaven2 lordship, / the passion-bearer of the great prince є3lisaveta / with ѓгГлы in balance and 3 singing joyful z / and3, ўbіenіe I endure cabbage soup, you cry out to the godless tormentors: / gdi, forgive this sin, / not You know what2 is doing. / ToS mltvami, xrte b9e, // have mercy and3 sp7si2 our souls.
Condak ўspenіyu pres™hz btsdy, voice v7:
In the prayer, the vibrants of btsdu/ and 3 in the predictments are unheated,/ Gr0b and 3 iled not a derivative:/ ћ ћ more belly m ™ r,/ kh the belly, // In ibr0, the acceptance of the acceptance.
Kontakion of the unsubstantial forces, voice B7:
Archistrati1si b9i, / servants of divine glory, / ћgGlwv bosses and 3 people mentors, / ask us for useful things / and 3 great mercy, // ћkw free ґrchіstratizi.
Author: Administrator
Date of publication: November 26, 2018
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Collection - Octoechos Sunday (tsl)
1 …
SUNDAY SERVICE 1ST TONE.
ON SATURDAY AT GREAT VESPERS.
I have cried out to the Lord, let us set verses 10, and sing the resurrection stichera, tone 1.
Bring my soul out of prison, / confess to Your Name.
Accept our Vespers prayers, O Holy Lord, and grant us remission of sins, for You are the only One to manifest the Resurrection in the world.
The righteous women are waiting for me, / until then reward me.
O inhabit Zion, / and embrace Him, / and give glory in it to Him who rose from the dead: / for He is our God, / Deliver us from our iniquities.
From the depths I cried to You, Lord, / Lord, hear my voice.
Come, people, / let us sing and worship Christ, / glorifying His Resurrection from the dead: / for He is our God, / who has delivered the world from the deception of the enemy.
Other stichera of Anatoliy, the same voice:
Let Your ears be listening to the voice of my prayer.
Rejoice, Heavens, / sound the trumpet of the foundations of the earth, / let the mountains cry out for joy: / behold, Immanuel nailed our sins to the Cross, / and gave life, made death dead, / Adam the Risen One, as a Lover of Mankind.
If you see iniquity, Lord, Lord, who will stand; / for You have purification.
By the will of the flesh, who was spread for our sake, / suffered and buried, / and rose from the dead, / let us sing the words: / establish Thy Church with Orthodoxy, O Christ, / and die our life, / for goodness. g and Lover of Humanity.
For Thy name's sake I have endured Thee, O Lord, my soul has endured in Thy word, / my soul has trusted in the Lord.
To your life-receiving tomb / we stand before, unworthy, / we bring praise / to your ineffable compassion, O Christ our God: / for you have accepted the Cross and death, sinless one, / may the world grant the Resurrection, / like a Lover of Humanity.
From the morning watch to the night, from the morning watch, / let Israel trust in the Lord.
Who is Co-Essential with the Father, / and Co-Essential with the Word, / from the Virgin’s womb, Who Happened inexpressibly, / and the Cross and Death for our sake by the will of the Receiver, / and Resurrected in Glory, / let us sing in the following words: / Giver of Life O Lord, glory to You, / Savior of our souls.
Glory, even now, to the Mother of God: Worldwide glory, / from man, / and the Lord who gave birth, / the Heavenly Door, / let us sing to the Virgin Mary, / the song of the bodiless, and the fertilizer of the faithful: / For this has appeared Heaven, and X frame of the Deity: / This barrier having destroyed hostility, / brought peace, and the Kingdom was opened. / This is the affirmation of faith, / the champion of the Imam from Ney of the Born Lord. / Take heart, take heart, people of God: / for He will conquer the enemies, for He is All-Powerful.
Also, Quiet Light: Prokeimenon: The Lord reigns:
Prokeimenon, tone 6:
The Lord reigns, / is clothed in beauty.
Verse: The Lord clothed himself with strength and girded himself.
Verse: For establish the world, which cannot move.
Verse: Holiness to the Lord is fitting for your house in long days.
And so on according to custom.
On the poem, the stichera are resurrected, tone 1.
By Thy Passion, O Christ, / we are freed from passions, / and by Thy resurrection we are delivered from corruption, / Lord, glory to Thee.
Verse: The Lord reigns, / is clothed in beauty.
Let creation rejoice, let the heavens rejoice, / let the nations clasp their hands with joy: / Christ our Savior, nailed our sins to the Cross: / and having put to death, life is given to us, / He has raised the fallen Adam of all nations vy, / like a Lover of Mankind.
Verse: For you have established the universe, / which cannot move.
This king of heaven and earth is incomprehensible, / you were crucified by your will for your love of mankind. / His hell is still shitting, grieving, / and having received the righteous souls, he rejoiced: / And Adam, having seen Thee, the Creator in the underworld, was resurrected. / Oh miracle! As death tastes life for all; / but as if you wanted to enlighten the world, calling and saying: / Risen from the dead, Lord, glory to You.
Verse: Holiness befits your house, / Lord, in long days.
The world-bearing women, bearing the world, / with pains and weeping reached Your tomb, / and did not find Your most pure Body, / but from the Angel they saw a new and glorious miracle, / The Apostle said Allah: / the Lord is risen, / bestowing great mercy on the world.
Glory, even now, to the Mother of God: Behold, Isaiah’s prophecy was fulfilled, / for a virgin gave birth to you, / and after the Nativity, as before the Nativity, you abided: / God was born, / even so, the nature was newly cut off. / But about the Mother of God! / Do not despise the prayers of Your servants, / offered to You in Your temple, / but as you carry Your kindly hands, / have mercy on Your servants, / and pray that our souls may be saved.
Also, now you release: and the Trisagion. According to Our Father:
Troparion is risen, tone 1:
I am sealed with stones from the Jews / and by the warriors guarding Your Most Pure Body, / You have risen on the third day, O Savior, / granting life to the world. / For this reason, for the sake of the Heavenly Power, I cry out to You, O Life-Giver: / glory to Your Resurrection, O Christ, / glory to Your Kingdom, / glory to Your sight, the only One who loves mankind.
Theotokos: To Gabriel, I spoke to You, O Virgin, rejoice, / with a voice the Lord of all was incarnated, / in You, the Holy Icon, / as the righteous David spoke; / You appeared, the breadth of the heavens, / reviling Your Creator. / Glory to the One who dwells in Thee, / glory to the One who has passed from Thee, / glory to the One who freed us through Thy Nativity.
PER WEEK AT MORNING.
According to the Six Psalms, God is the Lord, in tone 1 and we say the troparion of Sunday, twice, and the Theotokos once, written at Great Vespers. The same is the usual verse of the psalter.
According to the 1st verse of the Sedalny Resurrection, tone 1:
Thy tomb, Savior, warriors guarding, / the dead from the deposition of the angel who appeared, / preaching the resurrection to women. / We praise you, the consumer, / We bow down to you, risen from the grave, / and to our only God.
Verse: Arise, Lord my God, may Your hand be exalted, / do not forget Your poor to the end.
Nailed to the Cross by your will, Generous One, / laid in the tomb as if dead, Life-Giver, / You have erased the power, Mightier, by Your death: / You have trembled at the gates of hell, / You have co-created who have died from time immemorial, / as the One Lover of Mankind.
Glory, even now, to the Mother of God: Thy Mother of God, truly the Virgin of all, and who appeared after the Nativity, / to those who resort to Thy goodness for love: / For thee are the imams of sinners, / For thee is the acquisitor in I have besieged Salvation, / the One All-Immaculate One.
According to the 2nd verse, sedalen, tone 1 It is like: A stone is sealed:
The wives came to the tomb, / and saw the angelic appearance, trembling: / the tomb was covered with life, a miracle surprised me: / for this reason, the disciple went to preach the rise: / the hell of the captivity of Christ, I For One is strong and strong, / and all that has decayed has been restored to strength, / destroying fear of condemnation with the Cross.
Verse: I will confess to You, Lord, with all my heart, / I will tell all Your wonders.
You were nailed to the Cross, the Belly of all, / and you were counted among the dead, Immortal Lord, / you were resurrected for three days, Savior, / you raised Adam from corruption. / Therefore, for the sake of the power of heaven, I cry out to You, O Life-Giver Christ: / glory to Your Resurrection, / glory to Your condescension, / the only One who loves mankind.
Glory, and now, to the Mother of God: Mary, the honest Lord’s Friend, / raised us who have fallen into the abyss of fierce despair, and sins and sorrows, / For you are the sinners’ Salvation and help, and strong Representation, / and saved Eat Thy servants.
Also, Blessed Immaculate: Therefore, troparia: Council of Angels:
Ipakoi, voice 1:
Robber repentance has stolen paradise, / weep and proclaim joy to the myrrh-bearers, / that you are risen, O Christ God, / grant great mercy to the world.
Powerful: antiphon 1, tone 1, verses repeating:
Whenever I grieve, hear my illness, / Lord, I call to You.
The incessant Divine desire is deserted, / to the world that exists besides vanity.
Glory: To the Holy Spirit is honor and glory, / as befits the Father, and even more so the Son, / for this reason let us sing Unity of Power to the Trinity.
And now, the same.
Antiphon 2:
Thou hast lifted up my laws to Thy mountains, / enlightened with virtues, O God, that I may sing to Thee.
With Your right hand I accept You, O Word, / preserve me, keep me, / so that the sinful fire does not burn me.
Glory: By the Holy Spirit every creation is renewed, / flowing back to the first: / for it is equal in power to the Father and the Word.
And now, the same.
Antiphon 3:
1 …
ICON OF THE VIRGIN “THE IMPASSIBLE DOOR” – THE CONSORTER OF THE RUSSIAN PEOPLE IN TIMES OF TROUBLES.
The Icon of the Mother of God “Impassable Door” (variants of the name: “Impassable Gates”, “Door of Heaven”, “Closed Gates”), rare in its iconography, was widespread in the 17th century. in Russian Orthodox monasteries. By praying in front of this icon one could protect oneself from the attacks of robbers and robbers. The icon really helped and therefore began to be called miraculous. It is unknown who painted this icon; according to the time of its composition, it dates back to the Time of Troubles, when Vasily Shuisky was on the throne after False Dmitry. The earliest copy of the icon, considered a prototype, was written in the 17th century. in Solvychegodsk, it is kept in the Russian State Museum of St. Petersburg.
The basis of the iconography of the icon is the text of the entrance prayer “The impenetrable door is secretly marked...”, read at the beginning of the liturgy of John Chrysostom. The image of Our Lady of the Impenetrable Door (“Closed Gate”), which goes back to interpretations of the Book of Prophets. Ezekiel (Ezekiel 44:2), symbolized the Ever-Virginity of the Mother of God, who conceived without seed and remained a Virgin after the birth of Jesus: “And the Lord said to me: this gate will be shut, it will not open, and no man will enter through it; for the Lord God of Israel has entered into them, and they will be shut up.” In its symbolic meaning, this icon is close to the akathist type of icons, since the image contains the theological dogma that the Mother of God is the Ever-Virgin, who preserved Her virginity after the conception and birth of Jesus Christ. The title implies the idea that the Mother of God is, as it were, the Door to the Kingdom of Heaven, which is difficult for sinners to pass through. The righteous, on the contrary, strive for this wonderful Door.
The formation of such compositions was significantly influenced by the subsequent services of Great Vespers on the eve of the Mother of God feasts, including the reading of the text of Ezekiel and the singing of stichera, revealing the theme of his prophecy. According to one version, the icon was painted on the text of the troparion of evening prayers: “Open the doors of mercy for us, blessed Mother of God, who trust in You, may we not perish, but may we be delivered from troubles by You: for You are the salvation of the Christian race.” The name of the icon is also associated with the words of the 4th ikos of the Great Akathist to the Mother of God: “Rejoice, Opening of the doors of heaven.”
One of the expressive parallels to the iconography of the monument is given by the stichera of Sergius the Patriarch, performed at the Great Vespers on the eve of the Nativity of the Mother of God on September 21: “This is the day of the Lord, rejoice, people, this is the Palace of light and the Book of the Word of the Animal, from the womb came forth. And even to the east the door, having been born, awaits the entrance of the Great Saint, the One, and the One Christ entering the Universe, for the salvation of our souls.” Formed under the influence of various texts, the composition was intended to visually convey the ideas of the Immaculate Conception, the Incarnation of Christ and the Salvation of the Righteous. The central place in it is given to the image of Our Lady Oranta with the Infant Christ in her womb. The stream of light descending on the Mother of God from heaven, containing the image of a dove - a symbol of the Holy Spirit, comes from the mouth of the Lord of Hosts represented in the clouds. The theme of the glorification of the Virgin Mary is conveyed by the images of glorifying saints presented on the sides of the composition. The first among them is the prophet. Ezekiel holding a scroll with the text of the prophecy. Hope for future salvation is expressed by figures in white shrouds, personifying the souls of the dead languishing in the underworld. The architectural background of the icon contributes to the revelation of the symbolic intent of the composition. The image of the Mother of God, the Gate of the Word, the True Door of Salvation, is deliberately correlated with the architectural structure depicted behind Her, designed in the form of a portico - the entrance to the Heavenly City.
Comp. by: N. Pivovarova. Our Lady of the Impenetrable Door // Sophia the Wisdom of God. Exhibition of Russian icon painting of the 13th–19th centuries from the collection of Russian museums. M. 2000. P. 348.
***
The icon is venerated twice a year on special days of glorification of the Mother of God: 1) Synaxis of the Most Holy Theotokos , which is celebrated on the second day after the Nativity of Christ, i.e. January 8 according to the new style; 2) Praise of the Most Holy Theotokos (Saturday of the Akathist) - on Saturday of the fifth week (week) of Lent.
***
Theotokos, tone 2 [work of Metropolitan Anthony (Khrapovitsky)]:
Impenetrable gate, secretly sealed, / Blessed Virgin Mary, / accept our prayers / and bring it to Your Son and God, / may You save our souls.
Irmos of the 9th canon of the 1st canon at Matins, tone 3:
A new miracle and God-splendid: / the maiden door was closed / the Lord passed through, / naked at the entrance, / and the flesh-bearer appeared at the exit of God, / and the door remained closed. / We magnify this indescribably / like the Mother of God.
Theotokos dogmatist, tone 5:
In the Black Sea, / the image of the Unclothed Bride was sometimes painted: / there is Moses, the divider of water, / there is Gabriel, the minister of miracles. / Then the depth of Israel's procession is waterless; / Now the Virgin gave birth to Christ without seed. / After the passage of Israel the sea remained impassable; / Immaculate after Emmanuel’s birth remains incorruptible. / He who was before him, / appeared as a Man, / God, have mercy on us.
Theotokos of dismissal, tone 5:
Rejoice, impenetrable door of the Lord; / Rejoice, wall and cover of those who flow to You; / Rejoice, unstormed haven and Unartificed One, / who gave birth in the flesh to Thy Creator and God, / praying not to be impoverished for those who sing / and bow to Thy Nativity.
- ← Feast of the Nativity of Christ in the ancient church.
- "Spiritual Warfare". St. Athanasian edition. No. 22-23 (74-75) December 1-15 (2020). →
Canon One from the service December 6/19
His own line: To you, Nicholas, I sing divine singing - Theophanovo’s Creation
Voice 2:
Song 1
Irmos: In the depths of the post, sometimes the pharaonic all-army is a transformed force, but the incarnate Word consumed all-evil sin: Glorified Lord, gloriously glorified.
Chorus: Holy Hierarch Father Nicholas, pray to God for us.
Crown bearer to the throne of Christ, the wise Nicholas, standing with the angelic hosts, grant me enlightenment, illuminating the darkness of my soul, as if I rejoice in praising your all-blessed memory (twice)
Glory, And now: Comparing my desire with the all-evil serpent, the Creator, as if to capture a captive, by You, the All-Pure One, would cry out, deified most truly: For you, O Mother of God, gave birth to me who deified.
Katavasia: Pray to God for us, Saint Father Nicholas, as we diligently resort to you, a quick helper and prayer book for our souls.
* or other confusion stated in the reading time
Song 3
Irmos: The desert has blossomed like a crin, Lord, the pagan barren church, by Your coming, my heart was established in it.
Chorus: Holy Hierarch Father Nicholas, pray to God for us.
Blessed Nicholas, you have been a sincere disciple of the Lord, saving those who come to you from severe troubles and bitter death. (twice)
Glory: Cleanse Thy servants, the remission of sins, as by bestowing Goodness, upon Nicholas Thy saint, who interceded with Thee, O Omni-merciful One.
And now: Soothe the confusion of my soul, O Most Pure One, and nourish life, O All-Holy One, Who gave birth to God, my heart is established in Him.
Katavasia: Pray to God for us, Saint Father Nicholas, as we diligently resort to you, a quick helper and prayer book for our souls.
Lord, have mercy (three times).
Sedalen, voice 8:
Having ascended to the height of virtues, the Divine Father from there, illuminated by the radiance of miracles, you truly appeared as the shepherd of the world, in our adversity this renegade is invincible: you also gloriously defeated the enemy, drove away lies and saved people from death, Nicholas. Pray to Christ God to grant forgiveness of sins to those who honor your holy memory with love.
Glory, even now. As the Virgin and One in wives, who gave birth to God in flesh without seed, we all please the birth of humanity: for the fire of the Divinity dwelled in You, and like a child the Creator and the Lord were born. Thus, the angelic and human race worthily glorify Your Most Holy Nativity, and according to the cry of You: pray to Christ God, God, to grant remission of sins to those who worship by faith Your Most Holy Nativity.
Song 4
Irmos: Thou camest from the Virgin, neither an intercessor nor an angel, but Himself, Lord, incarnate, and thou didst save me as a whole man, therefore I call Thee: glory to Thy power, O Lord.
Chorus: Holy Hierarch Father Nicholas, pray to God for us.
Approaching the pure spiritual dawn, you were a light-bearer, illuminating the ends of the world, intervening for everyone, and saving all those who flow to you by faith.
Delivering from death, as you appeared first to Nicholas, the reverend youth: so now save me from every situation, and misfortunes and troubles, all-blessed.
Glory: Thou art shone with all-blessed radiance, the most eminent imitator of thy Master, and we call upon thee to save, glorifying thee with reverence and love.
And now: You have found the Lord of creation incarnated, and saving as the Compassionate of all mankind, we glorify You with the same faithfulness to the Mother of God.
Katavasia: Pray to God for us, Saint Father Nicholas, as we diligently resort to you, a quick helper and prayer book for our souls.
Song 5
Irmos: Enlightenment of those who lie in darkness, salvation of the desperate, Christ, my Savior, to You in the morning, King of the world, enlighten me with Your radiance: for do I know no other God for You.
Chorus: Holy Hierarch Father Nicholas, pray to God for us.
With a godly life, blessedly, we enlighten, condemned by an unrighteous saying to die, having appeared, you delivered those who called to the Lord Christ: for do we know no other God to You? (twice)
Glory: In Heaven, the everlasting glory is now in vain, and the unspoken and Divine dawns enjoying the brightest radiance, cover me with your intercession, O Reverend, all-honorable servant of Christ.
And now: Yes, Your image, buried by passions, the Savior, the hidden heavenly powers, incarnated from the Virgin, appeared to those calling You: do we know no other God for You.
Katavasia: Pray to God for us, Saint Father Nicholas, as we diligently resort to you, a quick helper and prayer book for our souls.
Song 6
Irmos: Lying in the abyss of sin, I call upon the abyss of Thy unfathomable mercy, from aphids, O God, lift me up.
Chorus: Holy Hierarch Father Nicholas, pray to God for us.
Like the victory of Nikolai, the crown on your verse is worthily placed: as the most powerful winner, save you who call (twice)
Glory: I am mortified, blessed, by sins, and immersed in the anxiety of passions, having appeared to save me at the refuge of the Divine will.
And now: I have placed my hopes in You, Mother of the Ever-Virgin, my salvation, and I lay my life on You, the Representative, firm and unshakable.
Katavasia: Pray to God for us, Saint Father Nicholas, as we diligently resort to you, a quick helper and prayer book for our souls.
Lord, have mercy (three times). Glory, and now:
Kontakion, tone 3.
In Mireh, the holy one, you appeared as a priest; for Christ, O Reverend, having fulfilled the Gospel, you laid down your soul for your people and saved the innocent from death. For this reason you have been sanctified, as the great hidden place of God’s grace.
Ikos
Let us now praise the saint with songs, as a shepherd and teacher for the worldly people, and let us be enlightened by his prayers: behold, we have appeared completely pure, incorruptible in spirit, offering to Christ an immaculate, pure sacrifice, favorable to God, as a saint, purified both in soul and body, and thus truly the representative and representative of the Church. champion of sowing, as the great hidden place of God's grace.
Song 7
Irmos: I serve the golden image on the field of Deira, three of Your fathers, heedless of the godless command, but cast into the middle of the fire, watering the waist: blessed art thou, O God of our fathers.
Chorus: Holy Hierarch Father Nicholas, pray to God for us.
I have fallen into acute temptation, and we have fallen with fierceness, and those who are approaching the gates of hell are struck by sorrows, save me with your prayers, blessed one, and raise me up singing: blessed art thou, God of our fathers (twice)
Glory: Let us shine with immaterial rays of the never-ending light, who are embittered in the darkness of sorrows and instruct those who sing to the enlightenment of joy: blessed art thou, God, our father.
And now: Pray to Christ, Thy Son and God, Virgin Mother of God, sold by cruel sins and the flattery of the serpent, to be delivered by His honest Blood, singing: Blessed art thou, God, our father.
Katavasia: Pray to God for us, Saint Father Nicholas, as we diligently resort to you, a quick helper and prayer book for our souls.
Song 8
Irmos: Who descended into the furnace of fire to the Jewish youth, and who turned God into flames into dew, sing, the works of the Lord, and exalt them unto all ages.
Chorus: Holy Hierarch Father Nicholas, pray to God for us.
For you are good and compassionate, in the depths of adversity and cruelty, containing freedom, blessed Nicholas, from those who contain the cruel, granting permission with your prayers, even to the Savior Christ, O Holy Hierarch (twice)
Glory: Mystery leader of those who are more intelligent, a servant of the saints and the heavenly ones, the wise one, the bishop is faithful, ask for forgiveness of sins from our Savior, sacredly revealed.
And now: My mind is now exhausted, falling into the depths of dishonor, as if from everywhere I am embraced by various evil ones: but You, Virgin, heal, dressing dispassion with light.
Katavasia: Pray to God for us, Saint Father Nicholas, as we diligently resort to you, a quick helper and prayer book for our souls.
Song 9
Irmos: The Son, the God and the Lord, is without beginning, incarnate from the Virgin, appearing to us, to enlighten the darkened, the scattered brethren, Thus we magnify the All-Sung Mother of God.
Chorus: Holy Hierarch Father Nicholas, pray to God for us.
With the lamps of grace we enlighten the God-Wise, and the lamp of piety was revealed, you save those who are in adversity, and you deliver those who exist in the depths of the seas, and you nourish the hungry gloriously, O All-Blessed One (twice)
Glory: Who are now established in the paradise of sweetness, and the ineffable glory is clearly in vain, from the heavenly circle your singers watch, delivering from passions, God-bearing all-blessed.
And now: Wisdom, and Power, and the Word of the Hypostasis of the Father, the Pure Mother of God, you gave birth to, from Your Most Pure Blood You received Your Temple, and through this union you were united inseparably.
Katavasia: Pray to God for us, Saint Father Nicholas, as we diligently resort to you, a quick helper and prayer book for our souls.
Voice three
On Saturday evening, Sunday morning,
“By Your Cross, Christ the Savior, the power of death was destroyed, and the deception of the devil was abolished (deception is a super-lie), but the human race, saved by faith, always brings a song to You.”
The Mother of God Dogmatist: “Why do we not marvel at Your divine birth, Most Honorable One: for having not accepted the temptations of man, O All-Immaculate One, you gave birth without a father to a Son in the flesh, born before the ages from the Father without a mother, who has undergone no change, or confusion, or division, but is a property of both beings preserved intact. Likewise, Mother of the Virgin Lady, pray to Him for the salvation of the souls who confess Thee in the Orthodox way of the Mother of God.” - It is impossible not to be surprised at the godly birth of You (Jesus Christ), Most Honorable One: for without knowing a husband, she gave birth to a fatherless Son, who, before the creation of the world, was born of God the Father without a mother. (At this birth from the Most Pure Virgin, the Lord Jesus Christ) did not undergo any change (of His divine nature), nor mixing (of human and divine nature), nor their separation, but both natures - divine and human fully retained their properties, without absorbing each other . — (These words express the dogma of the Fourth Ecumenical Council in Chalcedon (451), which defined the doctrine that in Jesus Christ the divine and human natures are united inseparably, indivisibly, inseparably, unchangeably.) - Therefore, Mother Virgin, Lady, (as she served such a great mystery of the Incarnation), pray to Him (the Lord Jesus Christ) to save the souls of the Orthodox who confess You as the Mother of God. (The confession of the Virgin Mary as the Theotokos was approved by the Church at the Third Ecumenical Council in Ephesus in 431 after many years of theological debate on this topic).
Stichera on the verse - “Thy Passion of Christ darkened the sun (according to the testimony of the Gospels (Matthew 27:45 ; Mark 15:33 ; Luke 23:44 ) and astronomical data, the Crucifixion of Christ was accompanied by a solar eclipse), and with the light of Your Resurrection enlightening all , accept our evening song, Lover of humanity!
Sunday Troparion
“Let them rejoice in heaven, let them rejoice on earth: for the Lord created a power with His arm, trampling down death by death, He was the firstborn of the dead, delivered us from the belly of hell, and bestowed great mercy upon the world.”
In the seat, according to the second kathisma, hell is indignant: “O Lord, hell is horrified by the unchangeable deity and Thy free passion within itself, sobbing: I tremble in the flesh of the incorruptible hypostasis, I see the invisible, secretly struggling with me. By the same token I hold the same name: Glory to Christ your resurrection.”
Ipakoi according to the immaculates
“Surprising with vision, watering with verbs, the shining angel said to the myrrh-bearing women: why are you looking for the Living One in the tomb; the one who exhausts the graves, the aphid who replaces you understand the indispensable one. Cry out to God: How terrible are Your deeds, for You have saved the human race!” The appearance of an angel in the cave where Jesus was buried, on the one hand, surprised the myrrh-bearers, on the other hand, it irrigated (quenched) the fire of their bewilderment and grief over the death of the Savior. The angel said to them: why are you looking for the Living One in the tomb? He who destroyed the tombs (i.e. death) arose (from the grave), the Lord Jesus irrevocably destroyed corruption and death, and therefore exclaim to God: how terrible (amazing) are Your deeds - You saved humanity! In the divine services of the ancient Church, the word “ipakoi” was used to refer to the choruses to the verses of the psalms, or the endings of the verses of the psalm, which were sung by the people, just as now, in some monasteries, stichera with the canonarch are sung. This word itself can be translated as “attention”, “listening” and even “obedience”. Those. We all need to listen to the reading of Ipacoya, on the one hand, very carefully, and on the other hand, listen to it with our lives, i.e. live by the feeling of the miracle of the Resurrection of Christ that is expressed in it.
Power antiphons
“Thou hast taken captivity Zion from Babylon and drawn me from passions to the belly of the Word. Those who sow in the south with divine tears, reap the classes with the joy of ever-life. Glory even now: All thanksgiving is to the Holy Spirit, as it is with the Father and the Son; in Him they all live and move.” - Lord, You freed the Jews (Zion) from Babylonian captivity (compare with the expression “get me out of prison”) and draw me (get me out) from passions to life (with You). “South” - heat, heat, hot wind. The expression “to the south” is a grammatical form of the adverbial tense. Those who, in hot, sultry, difficult times (of earthly life) work for God (“sow divine tears” - that means they do spiritual work about God) will gather ears of eternal life (“ever-life”). The Holy Spirit, just like the Father and the Son (the Three Persons of the Holy Trinity), is due all gratitude (from humanity). (“Thanksgiving” is not only a feeling and words of gratitude to God, but in general any good (good) gift from a person); because everything on earth lives and moves by the Holy Spirit.
Canon at Matins
Irmos of the first song. “The waters of ancient times, by divine mania, gathered together into one host and divided the sea among the people of Israel, this our God is glorified. Let him alone be glorified.” In ancient times, by a divine gesture (movement), he united the waters into one place (Gen. 1:9) (when land and the world ocean appeared on earth) and divided the waters (of the Red Sea so that the Jewish people could walk along its bottom), this (did ) our God, glorified, to Him alone (who glorified Himself with glorious deeds) we sing.
Irmos of the third song. “All that is created from those who do not exist, created by the Word, accomplished by the Spirit, to the Most High Almighty. Strengthen me in Your love." - Supreme Almighty! You, who created everything out of nothing with the Word, completed it with the Spirit, confirm me in love for You! - Here the mystery of the creation of the world by the Most Holy Trinity is confessed - God the Father, God the Son and God the Holy Spirit.
Irmos of the fourth song. “Thou hast laid down steadfast love for us, Lord, for Thou hast given Thy Only Begotten Son to die for us. In the same way we call upon Thee the one who gives thanks: glory to Thy power, O Lord!” - By giving Your Only Begotten Son to die for us, You, Lord, showed your strong love for us. Therefore, we gratefully cry: glory to Your power, Lord!
Troparion of the canon to the Theotokos: “Thou art my part, Lord, and the desired inheritance, uniting me from the Virgin, the Word, Thy hypostasis, having become a hypostasis in the flesh.”
Irmos of the fifth song. “I will give the morning to You, Creator of all, Who possesses all the wisdom of the world; for the light of Your commandments, instruct me in them.” - I pray to You early in the morning, Who has peace that surpasses all understanding (all understanding). Teach me (to carry out) Your commandments, for they are light.
Irmos of the sixth song. “The final abyss of sins has passed over me, and my spirit disappears: but the vast Lord, save Your high arm, like Peter the Steward.” - I am surrounded by a terrible abyss of sins (I feel like I’m in hell) and my spirit is disappearing (an expression in a figurative sense, meaning - my self-control leaves me, I’m lost, “my soul has sunk into my heels,” I’m afraid). But, Master, who gave Your hand (to Peter), save me like Peter. The word “muscle” here refers to the arm, and the “high muscle” refers to the entire arm - both the forearm and shoulder). We, like the Apostle Peter, ask the Lord to give us a helping hand. We are far from God, in the sinful abyss, and in order to get us out of there, we need to not just offer our hand as in a handshake, but stretch it out strongly. Here we recall the gospel event of Jesus walking on the waters (Matthew 14 :25-32) and the unsuccessful attempt of the Apostle Peter to meet the Lord on the water. “Manager” is the one who corrects, puts things in order.
Irmos of the seventh song. “Like the pious three youths of old, you sprinkled the Chaldeans in flames. Illuminate us with the bright fire of the Divine, blessed art thou who cry, O God of our father!” “Just as in ancient times you sprinkled fire on three pious young men, so illuminate us, who cry “Blessed be the God of our fathers!” with the bright fire of Your Divinity. - Here we recall the events described in the book of the holy prophet Daniel in the third chapter.
Irmos of the eighth song. “The unbearable fire united, the youth stood before the piety, and the flame of the unharmed, the divine song: bless all the works of the Lord the Lord, and exalt them unto all ages.” - The young men, surpassing everyone in piety (“chiefs of piety,” were thrown into the unbearable fire, but not damaged by it, sang a divine song: bless all the works of the Lord and exalt them in all ages.
Irmos of the ninth song. “A new miracle and magnificent, the Lord appeared to pass through a virginal door that was closed, naked at the entrance, and God appeared as a flesh-bearer at the exit, and the door remained closed. We magnify this ineffably like the Mother of God.” - A new miracle and befitting of God (“God-beautiful” - befitting of God): the Virgin Mary gives birth in human flesh to the Lord, who previously did not have human nature, and remains a Virgin. We magnify her ineffably (that is, we lack words to glorify her).
The Prokeimenon at the Sunday liturgy repeats the words of the psalmist: “Sing to our God, sing, sing to our King, sing.”
Sunday night, Monday morning
Troparion of the seventh song of the touching canon at Matins. “Let us renew our hearts with the harvest of true knowledge, sowing the wheat of repentance, so that we may reap a class of righteousness about Christ, the cultivator of our souls.” — Let us renew our hearts with the plow of true knowledge, sowing the wheat of repentance in order to reap the ears of righteousness in Christ, the Farmer of our souls.
We draw the attention of clergy that in the publication of Octoechos. Part 1. - M.: Moscow Patriarchate, 1981, and also in the 1996 edition, on p. 390 in the first troparion of the eighth canon of the touching canon at Matins an error crept in. It is printed: “From ridicule the temple of the fathers...”. It is necessary to read: “From the ridicule of the fatherly Ham...”.
At Matins, the stichera on the poem: Gather my scattered mind, O Lord, and cleanse my frozen heart, as granting me repentance as to Peter, sighing as to the tax collector, and tears as the harlot, so that I may cry out to You: God, save me, as the only one of good womb and a lover of humanity.
Monday evening, Tuesday morning.
At Vespers the stichera I cried out to the Lord. “In me, the diverse serpent saw laziness towards useful deeds and, by moving towards evil and worse, directs its bitter action, shows the sweetness of sin, contrary to the divine commandments, and tempts me with an evil disposition to accept evil as good.”
Tuesday night, Wednesday morning
At Vespers, to the Lord, I cried out the stichera to the Theotokos: “Lay off, my humble soul, the unbearable burden of malice, and approach tearfully and crying: the yoke, Pure Virgin, grant me the ease to bear Your Son and God!”
Sedalen on the first kathisma:
“The cross was erected on the earth and touched the heavens: not like a tree I reached the height, but to You who fulfills all things on it, Lord, glory to You!” - The cross was placed on earth and touched the sky: but it was not the tree of the cross that was so spiritually great, but You, who fulfilled everything on it (and connected people with heaven), Lord, glory to You!
Troparion of the ninth song of the canon of the Cross. “Yes, having found the drachma, even though You destroyed Christ, you burned Your flesh on the Cross, O Good One, and the companions created the joys of Your heavenly power, the Life-Giver, with whom we sing Thee as the Benefactor, we magnify them with songs.” - In order to find the lost drachma, You set Your flesh on fire on the Cross, O Good One, and thereby imparted joy to the heavenly powers, with which we sing You and magnify You with songs. This troparion contains a recollection of the Gospel parable of the lost coin (Luke 15 :8-10), with which, together with the parables of the lost sheep and the lost son, the Savior explains His desire to save all people: both sinners (“lost”) and the righteous.
Troparion two. “For as Thou didst raise Thy hands to Thy Christ on the cross, my hands, which had previously been weakened by many passions, Thou strengthened them with Thy power, and Thou didst strengthen the knees towards the divine course, which were truly weakened, therefore we magnify Thee.” - By stretching out Your hands on the Cross, You strengthened with Your strength my hands, previously weakened by many passions, and My weakened legs affirmed to follow the divine path, therefore we magnify You.
At Matins the stichera on the poem. “Moses on the mountain raised his hand to the heights, conquered Amalek; You, the Savior, with an extended hand on the honorable Cross, embraced me, saved me from the work of the enemy and gave me a sign of life, to flee from the bow of my enemies. For this sake, the Word, I bow to Your honorable Cross.” — Stretching out his hands on the mountain in the image, Moses defeated Amalek; You, the Savior, stretching out your hands on the honorable Cross, embraced me, saved me from working for the enemy, and gave me the sign of life (the Cross) to protect myself from the weapons of my (spiritual) enemies. Therefore, Word, I bow to Your Honorable Cross. (“Honest” - possessing honor, deserving of honor, one to whom honor must be given). This troparion recalls the battle of the Jews under the leadership of Moses with the Amalekite tribe in Repheedim (Exodus 17:8-16), during their forty years of wandering in the desert. During this battle, Moses went up to the top of the hill, and when he raised his hands, “Israel prevailed, and when he lowered his hands, Amalek prevailed” (Exod. 17, 11).
Wednesday evening, Thursday morning.
At Matins the troparion of the fourth song of the canon to St. Nicholas. “I take living water into my hearts, the grace of the Lord, always watering the wise, with the heat of sorrows and the dryness of the sins of those in need, those who are damned to perish, the all-blessed.” - Having in your heart living water - the grace of the Lord, you always irrigate, wise one, those who suffer from the heat of sorrows and the drought of sins, and (from this) those who can die an unhappy death. (“Cursed” - unfortunate, worthy of pity). Troparion of the seventh canto. “Thou hast strangled the Lord’s people of old, the madman Aria, with the sinews of thy words, as the true shepherd of the beginning, Father Nicholas.” “In ancient times, you strangled the mad Arius, who was destroying the Lord’s people, with the sinews (literally, bowstrings) of your words, as a true leader of the shepherds, Father Nicholas.
Thursday evening, Friday morning
Troparion of the first canon of the Cross. “You thickened the waves of the sea with a rod, and you led people through, prefiguring Your Cross, with which you cut off the flattering water, and in the land, Generous, God-Wise, you saved everyone who sings Your power with faith” - Having thickened the sea waves (stopping their flow), (You , Lord) led the (Jewish) people, prefiguring (by this) Your Cross, with which You destroyed the water of lies, and brought all those who sang Your power to the land of knowledge of God. - Here we remember the event of the Jews crossing the bottom of the Red Sea, when by a miracle of God the waters parted, and a pillar of cloud delayed the Egyptians pursuing the Jews, and then, when the Jewish people crossed to the other side, the waters closed and drowned the pursuers (Exod. 14, 13-30).
Friday night, Saturday morning
Troparion of the seventh song of the canon to the saints at Matins. “O holy saints, like a ship that has corrected the Church of Christ, it has preserved the unsinkable thing, escaping the truly evil waves of delight.” — Divine saints, you put the Church of Christ in order, kept it unsinkable, and avoided the evil waves.
