- Prokeemnas and alleluaries for all days of the year without abbreviations
- Sunday Prokeemnes and Alleluia
- Prokeemnas and alleluiaries of the days of the week
- Prokeemnas, apostles and alleluaries for permanent holidays
- Prokeemnes, apostles and alleluaries common to the saints
Prokeimenon (from the Greek προκείμενος - forward delivered, offered, lying in front) - a verse from the psalms corresponding to the meaning of the day or holiday, proclaimed by the reader or deacon before reading the Holy Scripture - the Apostle, Gospel or parimia - and the choir echoes it.
Orthodox Life
The Lord reigned, clothed in beauty, we hear the prokeimenon at Sunday’s All-Night Vigil.
This verse from the Psalter is understood by church interpreters as a prophecy of the resurrection of Christ[1], which is why it is heard at the service of every Sunday. The Holy Scriptures quite often use the image of God dressing in certain clothes, which emphasizes different facets of God’s glory and perfection or indicates some of God’s actions in relation to people. You are clothed with glory and majesty; You are clothed with light, like a robe (Ps. 103:1-2), David sings to the Most High. And He put righteousness on Himself as breastplate, and the helmet of salvation on His head; and he put on the robe of vengeance as if it were a garment, and covered Himself with jealousy as with a cloak (Isaiah 59:17), preaches Isaiah. Of course, the prophetic words about God's clothing do not mean at all that God is changing or acquiring something that he did not have before. The Lord is perfect and does not need to change. As has already been said, such passages of the Bible reveal to us God in His actions aimed at saving mankind; reveal certain qualities inherent in the Divine.
It is a completely different matter when Scripture calls us to dress ourselves. In this case, the clothes will mean some virtues that we must acquire. Clothe yourself with humility, because God resists the proud, but gives grace to the humble (1 Pet. 5:5). As God's chosen ones, holy and beloved, clothe yourselves with mercy, kindness, humility, meekness, long-suffering (Col. 3:12). Put on love, which is the sum of perfection (Col. 3:14). Here we are already talking about our change, about changing the clothes of sin to the clean clothes of a godly life.
It is no coincidence that Scripture calls us to dress. Indeed, Christianity clothes people, clothes them in virtues and holiness. Sin undresses. By stripping a person of the clothes of virtues, sin leaves him naked, weak, and ugly. It is not for nothing that after Baptism a person is dressed in white clothes, which symbolize spiritual purity and renewal. But sin takes off these garments of grace, and the Christian turns into a naked king. Everyone around him can say how wonderful and handsome he is, as in the famous fairy tale the king’s servants said: “What wonderful clothes the sovereign is wearing, what exquisite fabric!” - but in fact the king was naked. So, in the eyes of God, a sinner remains naked and unsightly, although he can dream anything about himself and even be held in high esteem among people. Just as in the Apocalypse Christ orders the Angel of the Laodicean Church to write: “You say: “I am rich, I have become rich, and I have need of nothing”; but you do not know that you are wretched, and pitiful, and poor, and blind, and naked” (Rev. 3:17).
It is about this return of the former clothes that the following command of the Bible speaks, quite unusual: Put on our Lord Jesus Christ, and do not turn the cares of the flesh into lusts (Rom. 13, 14). It is interesting that this advice of the Apostle Paul is offered to us by the Church on the eve of Great Lent, on Cheese Week. This means that with these words the Church calls us to repentance. In fact, all Christians have once put on Christ in the sacrament of Baptism. All of you who were baptized into Christ have put on Christ (Gal. 3:27), - it is sung in the continuation of the sacrament. If we have already once put on Christ by being baptized, why does the Church again advise us, baptized people, to put on Christ? There is only one answer: after Baptism, we lost the garment of Christ’s grace by sinning. It is possible to acquire these clothes again only in the sacrament of Repentance, which is not without reason called the second Baptism. To “put on Christ” after Baptism means to repent.
Here's another place related to clothing. In his letter to the Ephesians, the Apostle Paul calls on the Christian to put on the full equipment of a Roman soldier (see Eph. 6: 11-17). What is it for? For a successful struggle against the principalities, against the powers, against the rulers of the darkness of this world, against the spirits of wickedness in high places (Eph. 6:12). Each detail of the uniform receives its own interpretation from Pavel. The belt is truth, the armor is righteousness, the shoes are readiness to preach, the shield is faith. Dressing ends with the adoption of the helmet - salvation, and the sword - the word of God. Here he is, a real Christian - a warrior of Christ, a soldier of God's army, regardless of gender and age. He is protected by truth and faith, excellently wields the sword of divine verbs, ready to withstand attack and attack. Alas, we often lose the Christian’s military outlook and perceive spiritual life as a sweet candy that must be reached through the rustling wrapper of prayer and church sacraments.
Sometimes the Lord Himself dresses a person. God gird me with strength (Ps. 17:33); You have girded me with strength for battle (Ps. 17:40), David sings. He who overcomes will be clothed in white robes (Rev. 3:5), Christ promises the Christians of the Sardinian Church, as well as everyone who learns to overcome the devil’s wiles and their own passions. You can also buy clothes from God. I advise you to buy from Me gold purified by fire, so that you may become rich, and white clothes, so that you may be clothed and so that the shame of your nakedness will not be visible (Rev. 3:18), - the Lord addresses the Laodicean church, and through it to all of us. suffering from spiritual nakedness and lack of virtues. How much does God's clothing cost? The Lord does not have a price list - pay what you want, but know: depending on what price we bring, so we will dress. If you give your whole self to the Lord, you will dress richly, so that your clothes will last for a long time. If you feel sorry for yourself, if you give little, you will dress lightly; when winter comes, you will freeze.
The motive of dressing in new clothes will remain relevant for us even after death. For this corruptible must put on incorruption, and this mortal must put on immortality (1 Cor. 15:53), promises the Apostle Paul. Our corruptible body will become incorruptible, and mortal nature will inherit immortality, if during our lifetime we put on the clothes of virtues offered to us by the Lord. If we dress here, we will be dressed there. Therefore, it is necessary to call Christ into our lives, Who will clothe us in new clothes of holiness and purity, so that we will not be expelled in shame from the royal feast for inappropriate attire, but will share the heavenly rejoicing with all its participants. And for this we live, we hope, we believe, we pray, we work, we rejoice in the Risen Christ, but at the same time we sigh, wanting to put on our heavenly dwelling (2 Cor. 5:2).
Psalm 92
Psalm 92 is called the pre-Sabbath Psalm, which helps determine the time of its use in worship. Kathisma is performed as morning prayer on Friday. The Psalter contains the so-called “Songs of the Enthronement,” of which Psalm 92 is a part. Kathisma opens this unique cycle, which is dedicated to the accession of God on worldly earth. In the Jewish interpretation, these psalms (from 92 to 97) do not identify a specific authorship and are considered anonymous, but in the Latin interpretation, King David is identified as the psalmist.
Prokimny Matins
The only reading at Matins is the reading of the Gospel on Sundays and holidays, as well as on the days of remembrance of certain saints. This reading is preceded by a prokeme.
On twelve and temple holidays, even when they coincide with Sunday, the prokeimenon of the holiday (from the Menaion or Triodion) is sung. On Sundays that do not coincide with the twelve and temple holidays, the Sunday prokeimenon of the ordinary voice is sung:
At Matins on Holy Monday, Tuesday, Wednesday, Thursday and Friday, the prokinna is not required before the Gospel. At Matins of Great Saturday there are two prokemenas (before the proverb and the apostolic reading).
Text of prayer Psalm 92
In Old Church Slavonic with accents
On the day before the Sabbath, when the earth was populated, songs of praise were given to David,
1 The Lord reigned, and was clothed with beauty: the Lord was clothed with strength, and girded: for He hath established the world, which cannot move.
2 Thy throne is ready from above: from everlasting art thou art.
3 You raised up the rivers, O Lord, you raised up the rivers with their voices.
4 The rivers of their destruction will rise because of the voice of many waters. Wonderful are the heights of the sea, marvelous is the Lord on high.
5 Thy testimonies have been greatly assured; holiness befits Thy house, O Lord, for long days.
In Russian
The day before the Sabbath when the land was settled. Song of praise of David.
1 The Lord reigns; He is clothed with majesty, the Lord is clothed with power and girded: therefore the universe is solid, it will not be moved.
2 Thy throne is established from time immemorial: Thou art from everlasting.
3 The rivers lift up their voices, O Lord, the rivers lift up their waves.
4 But greater than the noise of many waters, and the mighty waves of the sea, is the Lord mighty in the highest.
5 Your revelations are undoubtedly true. To your house, O Lord, belongs holiness for many days to come.
Great Prokeimnas of Vespers
On the great feasts of the Lord and on Sundays of Great Lent, prokeimnas are performed, consisting not of one, but of three verses, called great. There are four great prokemmons in modern worship:
- On the evening of the holidays of Bright Resurrection, St. Thomas's Resurrection, Pentecost and the Nativity of Christ: “Who is the great God, even as we are our God; You are God, you do wonders” (Ps. 76),
- On the evening of the holidays of Epiphany, Transfiguration, Ascension and Exaltation of the Life-Giving Cross of Christ: “Our God is in heaven and on earth, do everything as He pleases” (Ps. 113)
- In the evening on Forgiveness Sunday, the second and fourth Sundays of Great Lent: “Do not turn Your face away from Your servant, for I am in sorrow; soon hear me: attend to my soul and deliver it” (Ps. 68),
- In the evening on the first, third and fifth Sundays of Great Lent: “Thou hast given wealth to those who fear Thee, O Lord” (Ps. 60).
Why do they read Psalm 93?
The miraculous power of the Psalter is known to every believer. Each kathisma is filled with a special and sacred meaning, aimed at helping and supporting the spiritual powers of the Orthodox. In his 92nd Psalm, the author assures that the righteous will always be protected by the Creator, because no one can be more omnipotent and more merciful than him. It is not surprising that believers often turn to reading this psalm in their prayers.
Since ancient times, it was believed that Psalm 92 serves as protection for those who travel on water, especially for sailors. Wanting to protect themselves from adversity along the way, they sprinkled the ship with holy water and read a prayer. Strong faith and gratitude to God for his mercy towards fate was a saving force that led the ship to its intended goal, protecting it from harm.
Interpretation
Researchers have put forward the opinion that Psalm 92 was written during the time of the prophet Isaiah, since the text does not mention any disasters, it is full of love, gratitude and praise to God. The festive mood of kathisma can be seen quite simply, because the psalmist openly praises the Creator, presenting him in his best manifestations as the Lawgiver, the just Judge and the Almighty. All that is required of the worldly people is to believe him and fulfill the commandments of God. Psalm 92 consists of 5 verses, each of which has its own special meaning.
Prokimna of the Hours
Typically, the sequence of the Hours does not include readings from Holy Scripture, so prokeimnas are usually absent from the Hours. Exceptions:
- Great Hours (the eve of the Nativity of Christ and Epiphany; Good Friday) - readings and, accordingly, prokemna at every hour,
- Sixth hour on weekdays of the six weeks of Lent (before reading from the prophet Isaiah), on Holy Monday, Tuesday and Wednesday (before reading from the prophet Ezekiel),
- First hour on Maundy Thursday (proverb read).
Reading rules
In church services, the reading of the Psalter occurs daily, and in a week it is read in full. There are psalms that need to be read at a strictly designated time or day of the week, and for reading each of them, of course, there is a reason, pain or excitement. From ancient times it was accepted that the Church Slavonic language became the language of worship; its drawling and melodious quality gives additional grandeur to kathismas and attracts all the attention of believers.
It would be right for every Orthodox Christian to study this language and pray in it, even if the reading of the Psalter takes place at home. However, at present, not all believers know it well enough to understand the entire deep meaning of scripture without being distracted by the complexity of the interpretation of words. Therefore, the Church allows the reading of the Psalter in Russian, provided that this is necessary for studying and understanding the sacred meaning of the psalms. The main thing is to maintain peace of mind when reading the prayer, to believe and hope for the mercy of God.
Source
Daily Vespers Prokeimnas
At Vespers, the prokeimenon is sung after “Quiet Light” and is never omitted. The Prokeimenon of Vespers is determined for each day of the week and does not change.
- Sunday: “The Lord reigns, he is clothed in beauty” (Ps. 92)
- Monday: “Behold, now bless the Lord, all you servants of the Lord” (Ps. 133)
- Tuesday: “The Lord will hear me, whenever I call to Him” (Ps. 4)
- Wednesday: “Your mercy, O Lord, will marry me all the days of my life” (Ps. 23)
- Thursday: “O God, in Your name save me and in Your power judge me” (Ps. 53)
- Friday: “My help comes from the Lord, who made heaven and earth” (Ps. 120)
- Saturday: “O God, You are my Advocate, and Your mercy will go before me” (Ps. 58)
All these prokeimnas are sung in 2.5 verses (the most common version), and the Sunday one is sung in 4.5 verses, that is, according to the order of the great prokeimna. If Saturday coincides with a holiday on the evening of which the Great Prokeimenon is supposed to be sung, then the Great Prokeimenon is moved to another day.
Exceptions to the above rule:
- Great Prokeemnas - see below.
- On weekdays during Great Lent, Vespers is combined with the Hours during which the Psalter is read. The prokemny of Vespers on these days are chosen from the psalms read previously during the hours, and, in connection with this, change daily. Since two paremias are read at Vespers these days, each of them is preceded by its own prokeme. Thus, at Lenten Vespers, two prokeimnas are sung, changing daily.
Commentary on Psalm 92:1
Comparison of translations, parallel links, text with Strong's numbers. Interpretation of the Church Fathers .
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Commentary on Psalm 92:1 | Ps 93:1
Athanasius the Great (
On the day before the Sabbath, when the earth was populated, songs of praise to David
Contents: In the previous psalm, inscribed: on the Sabbath day, the second coming of the Lord is depicted, after which He will reign in the new age with His Saints. It is obvious that the day before the Sabbath is his first coming, when the earth is inhabited, that is, when the Church was founded in the whole universe by the holy Apostles and Evangelists, who proclaimed the word about Christ on earth.
The Lord reigns, clothed in beauty
Since the human race, having retreated from the kingdom of God, fell under the torment of Satan; then the Only Begotten came. in order to subjugate it again to His power, which was accomplished. He calls the salvation of the human race the glory of God. For, if the Lord had not become incarnate, taking upon Himself our nature, except for sin; then there would be no salvation for us. It is fitting for Him to reign until He puts all enemies under His feet (1 Cor. 15:25).
The Lord clothed himself with strength and girded himself
These words mean to us the overthrow of the opposing forces, which the Lord accomplished, as if taking on a military form. For establish the universe, even if it does not move. After the preliminary defeat of them, that is, the resistant demons, the Lord created the Church on stone, which even the very gates of hell cannot overcome.
Source: Commentary on the Psalms.
Gregory of Nyssa (331/5–
Songs of praise to David, on the Sabbath day, when the earth was inhabited
The Lord reigned, and was clothed with beauty: the Lord was clothed with strength, and girded: for establish the world, which cannot move.
That is why this “ praise ” is not written down among the Jews; for they do not agree that He is the Lord, Who, having become like us and taking upon Himself our reproach in the form of a servant, reigned again, and “ put on ” His “ glory ,” and put His power on Himself. The power and beauty of the Son is the Father. This Son, weakened by sin, made human nature strong again, so that it would no longer deviate into vice and would not allow the storm of sin to reach itself.
Source: On the inscription of psalms.
John Chrysostom (
The Lord reigned, and was clothed with beauty: the Lord was clothed with strength, and girded: for establish the world, which cannot move.
This psalm does not have an inscription among the Jews, but the seventy have it, who wanted to understand it in relation to the true David, the mighty one (this is what David means), i.e. Christ, because this prophecy is composed in praise and praise of Christ. The beginning of the inscription is not found in more accurate lists; Therefore, we consider it unnecessary to explain it.
When, you say, did God, who was king from eternity, begin to reign? In what splendor has He, Who Himself is splendor, clothed himself? If the sky is so beautiful that nothing can be added, if the stars and other elements of creation are like that, then isn’t He who created such splendor excessively and essentially magnificent? It is obvious that the prophet predicts the incarnation of the Lord. Truly, the flesh of the Lord is rightly called splendor, firstly because it bears His image, and secondly because it is sinless, finally, and also because it was fitting for Him, as good and loving of mankind, to perform the sacrament for us, why the Spirit The saint in another psalm called Him the most beautiful of the sons of men (Ps. 44:3). The prophet calls this flesh not only beauty, but also strength - not because the Strong One received strength from it, but because through it He revealed His power, unknown to the world. Along with the endowment, the prophet naturally pointed to the girdle, wanting to show that the Lord not only took on the form of a servant, but also girded Himself in such an unspeakable way, i.e. He united and united humanity with Himself, so that the Word and flesh became one, which is why it is said that the Word became flesh. This is the sacrament the prophet had in mind. “For he established the universe, which will not move . This, says the prophet, is the reason for the incarnation of the Word: It came and established the universe, which had been shaken by error, so that it would no longer be shaken. Consider here also the universal church, which will not be shaken (angels and God Himself dwell in it, which is why it is called His house), because, even if many enemies attack it, it is founded on rock “and the gates of hell will not prevail.” her” (Matthew 16:18), that is, the mouth of heretics.
Source: Conversation on Psalm 92.
Macarius the Great (
Today He established the universe , that is, the soul that was previously deserted, worried, shaking, possessed by fear and cowardice of sin. For [the Lord] says: You will be on the earth groaning and shaking (Gen. 4:12). That is why the dwelling of the soul, built on the sand, shook and trembled. Today this dwelling was erected on the unshakable stone of the Divine.
Source: Collection of manuscripts type II. Conversation 52.
John of Kronstadt (1829–1908)
The Lord reigned, and was clothed with beauty: the Lord was clothed with strength, and girded: for establish the world, which cannot move.
Yes, more than seven thousand years have already passed since creation, and the universe stands still, because it is confirmed by the power of the Creator God, who bears everything with His powerful word.
Source: Diary. Volume II. 1857-1858.
Theodoret of Cyrus (386/93–
Songs of praise to David, on the Sabbath day, when the earth was inhabited
"Songs of Praise to David" is not inscribed among the Hebrews. The words: not inscribed among the Hebrews - neither in the Exaplah, nor in Eusebius. The psalm foreshadows a change in people, because God is not changed and unchangeable, always the same and the same. It is not possible to say that sometimes He reigns and sometimes has no kingdom; on the contrary, He is always a King by nature, although this is not always obvious to people. For a very long time, many, without knowing Him, rendered the service due to God to idols. But, after the incarnation of our God and Savior, the knowledge of God, like light, spread throughout the entire universe.
The Lord reigns, clothed in beauty
Because suffering and those who knew the fruit that grows from it seemed sorrowful, so that the Prophet cries out: “And we saw Him, and not in appearance, nor in kindness: but His appearance was dishonorable, more debased than all the sons of men” (Isa. 53: 2-3) ; upon ascending to heaven, it emitted divine rays: the Prophet rightly proclaims: “The Lord reigns, clothed in beauty.” For he did not accept what he did not have, but he revealed in himself what he did have. So he says to His Father: “Glorify Me, Father, with the glory that I have with You, before the world was not” (John 17:5).
The Lord clothed himself with strength and girded himself
That “Christ is the power of God and the wisdom of God” (1 Cor. 1:24), the divine Paul clearly taught us this. Therefore, he did not receive power from someone else, which he would not have had before, but with His own power he acted on his enemies. The prophetic word depicts Christ as a kind of king, who puts on the royal armor, girds himself with a belt and enters into battle with enemies; and then shows the good actions that resulted from this.
For establish the universe, even if it does not move
He made the universe unshakable and solid; because it already has within itself the unshakability of Divine knowledge and is freed from the charm of lies. People no longer worship one god or another, but pay homage to the true God.
Evfimy Zigaben (
The Lord reigned, and was clothed with beauty: the Lord was clothed with strength, and girded: for establish the world, which cannot move.
The Lord reigns
The Son is always a king, like God. But He was not always recognized by people, according to Theodoret, that He was such a king. For, without first recognizing Him as a king, after the resurrection from the dead, having believed, we were convinced that He was a king as God. Prophesying about this, David says that the Lord reigned, that is, he was recognized as king. Or another way: although He was a king as God before, He reigned after and as a man: all power in heaven and on earth was given to Me, he says (Matthew 28:18), also: and I was made king by Him (Ps. 2:6).
The words of Gregory the Theologian: Purely the kingdom of the Savior, one is pre-eternal, and the other is subordinate; for the king is called reigning in the first meaning, as the almighty, over those willing and unwilling... in the second (meaning), as leading to obedience and subordinating to his kingdom those who willingly accept His reign. Athanasius: Because the human race, having retreated from the kingdom of God, fell under the power of Satan; therefore the Only Begotten came to subdue him again to his scepter, which was accomplished.
Clothed in beauty
With these words David expressed the glory and power due to God; for this means: he has clothed himself in splendor. Or another way: since Christ, when he was put to death in the flesh, had, according to Isaiah, neither form nor beauty; therefore, after His resurrection, He was clothed in splendor and incomparable beauty of incorruption, according to Theodoret and Apollinaris.
By splendor we also mean our flesh in Christ, as it turned out to be pure and without the shame of sin, according to the nameless explanation.
The Lord clothed himself with strength and girded.
And here the verb: having been clothed should be taken in the meaning stated above, since the Lord had beauty and divine power hidden, for He is God’s power (1 Cor. 1:24), and then revealed them when He ascended, or returned to heaven, and not from the outside clothed himself with them, according to Theodoret. And he girded himself, which must be understood piously, instead of: he got ready, for someone’s girding is a sign of preparation.
The words of Gregory the Theologian: This prophetic word depicts Him in the form of a king, clothed in royal armor, and taking up arms against his enemies, for he represents Him clothed in strength and girded, obviously against the wicked, unless anyone wants to understand by this abundance and at the same time, as it were, limitation , for who can stand before unlimited power. Theodoret almost says the same thing.
For establish the universe, even if it does not move
Since the entire universe in general was shaken by the error of idolatry, therefore the Lord established it with the truth of the knowledge of God, which is why it no longer wavers from error, as if it were established on the rock of faith. In a special sense, the universe means, according to the explanation of Eusebius and the nameless interpreter, the church that is inhabited by Christian believers, for, according to the saying of the Savior, even the gates of hell cannot overcome it.
Words of Theodoret: Or, perhaps, because he said: The Lord reigned, so that no one would think that He received what He did not have, He says: It is not now that You have received ordination to the kingdom, but You have it unshakable from the previous time and from the beginning before centuries. For Your throne is forever and ever, and You are one and the same, and Your years will not fail. Words of the nameless: The Sacrament of the Incarnation of the Lord has been ready since that time. From which one? From the beginning, he says, that is, from the beginning of the creation of the visible world. For even then, creating man, you made him in your own image, putting a royal seal on him, knowing that he had to be perceived one day, which is why he added: You exist, as if to say that having become incarnate now, You are the one who created man from started. The divine Gregory of Thessalonica says the same thing in his sermon on Epiphany.
Sunday stichera on verse, tone 4
Sunday stichera 1st on stichena, tone 4:
Lord, having ascended to the Cross, / you took our ancestral oath, / and descended into hell, you freed the eternal prisoners, / granting incorruptibility to the human race: / for this reason, for the sake of singing We see // Your life-giving and saving uprising.
Verse 1 of the Sunday Book No. on verse, voice d7:
Gdi, having ascended to the krt,/ our ancestral cult, consumed є3сi2,/ and 3 descended into ѓd, into the BC prisoners of freedom є3сi2,/ the gift of incorruptibility to the human race:/ now for the sake of singing, we further glorify// the life-giving and3 your stimulating uprising.
Verse 1, on the poem on Saturday evening:
Verse: The Lord reigns,/ is clothed in beauty.
Stjkh №, on stіkh0vne on Saturday evening:
Stjkh: GD votsRi1sz, / in the lie of њblechesz.
Sunday stichera 2 on stichena, tone 4:
Hanged on the tree of the One Mighty One,/ You shook all creation:/ You were laid in the tomb, You raised up those living in the tombs,/ Granting incorruption and life to the human race./ Still I sing We also glorify // Your three-day Rising.
Verse 1 of the Sunday voice in 7 on verse 0vne, voice d7:
Hanged on a tree є3di1ne strong,/ shook all2 creation є3с2:/ placed in the grave, living in the graves of the wax є3с2,/ incorruptibility and3 life given to the human race./ we also glorify // your three-day uprising.
Verse 2, on the poem on Saturday evening:
Verse: For you have established the universe, and it cannot move.
Stjхъ in 7, on stіkh0vne on Saturday evening:
Stjx: For you have established the universe,/ which no longer moves.
Sunday stichera 3rd on verse, tone 4:
People of lawlessness, Christ, / who betrayed you to Pilate, / condemned him to crucifixion, / are ungrateful for the Benefactor who appeared. / But by your will you suffered burial: / autocratically risen, you have been for three days to God,/ giving us endless life,// and great mercy.
Verse 1 of the Sunday harmonica G on verse 0vne, voice d7:
The people are lawless, / betrayed to you by the court, / dissolved by the judges, / ungrateful and benefactors of the world, / but willingly suffered 32 burial: / autocratic Sunday 33 days ћкw bGъ,/ give us endless life,// and3 great mercy.
Verse 3, from the poem on Saturday evening:
Verse: Holiness befits Your house, O Lord, / for the length of days.
Stjkh G, on stikh0vne on Saturday evening:
Stjkh: Your house befits from the day, / in the length of the day.
Sunday stichera 4th on verse, tone 4:
With the tears of a woman, having reached the grave, / You are sought, / not having found it, weeping with tears crying out to the verb: / Woe to us, our Savior, King of all, / how were you stolen? / What place holds Your Life-Giving Body?/An Angel answer to them,/ do not weep, he says, but go on preaching,/ that the Lord is risen,// giving us joy, for one is gracious.
Verse 1 of the Sunday voice d7 on verse d7:
With the tears of the wife2 the gr0ba has come,/ to you and 3skahu,/ not њbrёtshz, sobbing with crying, crying out to the verb:/ ўvy2 us, thank you for our tsRyu2 all,/ how ўkraden bhl є3сi2;/ to The same place holds your life-giving body; you,/ don’t cry, verb0let, but go ahead and preach,/ ћкw ћкв ћквірсідь,// give us joy, ћкw є3д1нъ blg0ben.
Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.
Theotokos on “Glory, and now” on the verse, tone 4:
Look at the prayers of Your servants, All-Immaculate One, / quenching the fierceness of today’s uprisings, / all the sorrows that change us: / You alone are the firm and well-known Affirmation of the Imam, / and Your presence appears covetousness./ Let us not be ashamed, O Lady, who call upon you,/ striving for supplication,/ It is faithful to those who cry:/ Rejoice, Lady, help of all,/ Joy and Protection,// and the Salvation of our souls.
BGor0dichen on slava and3 nhne: on verse0vne, voice d7:
Look at your prayers, everything is immaculate,/ thickening love in our2 east,/ all the sorrows of us and3changing:/ ts more solid and3 and3famous affirmation and4mothers,/ and3 your intercession is a fear./ Let us not be ashamed of those who call,/ We pray for the return of those who cry:/ rejoice in all the help,/ joy and 3 cover,// and 3 sleep of our souls.
Author: Administrator
Publication date: 09/01/2020
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