Canons of the Trinity read at Sunday Midnight Office
During the period from Holy Easter to the day of Pentecost, we should all try to maintain the joy of the Risen Savior and prepare for the triumph of the Most Holy Trinity. Wanting to help members of our community in this matter, we publish the texts of the canons and special troparions to the Most Holy Trinity, which, according to the Church Charter, should be read at Sunday Midnight Office. We would like to invite everyone to add these canons (one for each Sunday, starting with Antipascha) to their morning rule, or perhaps read them instead of the rule (or maybe just try to perform the Sunday Midnight Office in private - you can follow it found on the ABC of Faith website).
The beauty of these wonderful prayers and their deep dogmatic content will help us elevate our souls and not forget about the day of the descent of the Holy Spirit, for which we are now prayerfully preparing our hearts.
The text of the article will be updated!
Canon, voice I. The creation of Mitrofan, Metropolitan. Smirnsky
Song 1
Irmos: Your victorious right hand is gloriously glorified in the fortress: she is immortal, like an omnipotent one, erasing the enemy, having made the path of the depths new for the Israelites.
Chorus: Most Holy Trinity, our God, glory to Thee.
The One Trihypostatic Beginning, the Seraphim is silently glorified: beginningless, ever-present, creative of all, incomprehensible, which every language faithfully honors in song.
May You manifest Your unique, tri-radiant Divinity to man, Who created Man before You, in Your image You imagined Him, giving him the mind and the word and the spirit, like a Lover of Mankind.
Glory: From Above, showing the only power of God in three hypostases, Father, Thou declared unto Thy Equal Son and Spirit: Come, come down, let us unite their tongues.
And now, the Mother of God: the mind is the Unborn Father, figuratively foretold by the wise, the Word is Co-Originally, the Natural Son and the Holy Spirit, who created the incarnation in the Virgin of the Word.
Song 3
Irmos: The only one who knows the weakness of the human being, and mercifully does not imagine, girds me with strength from on high, crying out to You, Holy One: animated by the temple of Your ineffable glory, O Lover of Mankind.
You appeared to Abraham in ancient times, as if you were the Trinitarian One, but You revealed the truest theology in a figurative manner by the only nature of the Divinity: and we faithfully sing of You, the One God, and the Trisolar One.
From You, born divinely and incorruptibly, Father, light has arisen from the light, the Son is unchangeable, and the Divine Spirit, light has come forth: we faithfully worship and glorify the one Divinity of the Trinitarian Lordship.
Glory: The Unity Trinity is more than natural, inexpressibly more than meaning, it is glorified by its intelligent beings, with its thrice-holy voices crying out ceaseless praise: in accordance with the image we also sing the Trinitarian Lord.
And now, the Mother of God: From You came forth temporarily without a seed, becoming like us, invisible, and having taught the Father, and the Son, and the Spirit, the One nature and dominion, the Mother of God: in the same way we glorify Thee.
Lord, have mercy, three times. Sedalen, voice 1.
Let us all worship the Father and the Son, and the right and equal Spirit, glory to the uncreated Trinity, and to the most divine power, who glorify the bodiless ranks: this day we will truly praise the earth-born with fear.
Glory, even now, to the Mother of God: Instruct us on the path of repentance, those who always deviate towards the pathlessness of evil, and the most good thing that angers the Lord, the blessed Mary, the refuge of desperate people, God’s presence.
Song 4
Irmos: Mount Thee, overshadowed by the grace of God, the perspicacious Habakkuk saw before the eyes, and from Thee came forth to the Holy One of Israel, for our salvation and renewal.
Shine upon me the trisolar Godhead, with the radiance of Your God-giving illuminations, in the eyes of the heart to dream of kindness, even more than the mind of the Godhead of Your Lordship, and the light-giving and sweet communion.
Thou hast first established the heavens, O Lord, and all their power by Thy omnipotent word, and by the co-natural Spirit of the mouth, with which Thou hast dominion over all things in the tri-radiant unity of the Divine.
Glory: For Thou hast created me in Thy image and likeness, O God-originating and omnipotent Trinity, unfused into the Unity, enlighten, enlighten, to do Thy will, holy, good in strength, and perfect.
And now, Mother of God: You gave birth to the One from the Trinity, Most Pure, Most God-Chief Son, incarnate for our sake from You, illuminating the earthly, trisolar Deity with non-evening light and radiance.
Song 5
Irmos: Enlightening with the radiance of Your coming, O Christ, and illuminating with Your Cross the ends of the world, enlighten the hearts with the light of Your God-Mind, those who sing Thee Orthodoxy.
Even the first angelic immediate utensils, favored by the unapproachable rays of Thy kindness, illuminated by Thy lordships, the most supreme Trinity, who sing to You Orthodoxy.
Now nature, the only Trisolar Godhead, glorifies Thee. You existed for goodness, deliverance from sins and misfortunes, and troubles and sorrows.
Glory: We glorify the Father, and the Son, and the Holy Spirit, One Nature and Divinity, dividing, inseparable, one God, invisible and visible creatures.
And now, the Mother of God: All the prophetic sayings have been written, O Most Pure One, Your Nativity, ineffable and inconvenient to say, which we know by knowledge, the secret guide of the only and trisolar Deity.
Song 6
Irmos: The last abyss has passed us by, you will not deliver, we are counted as sheep of the slaughter, save your people, our God: for you are the strength of the weak and the correction.
Equivalent to the power of the Trinity, the Trinity, in the identity of will, You are a simple and indivisible Unit: therefore, keep us with Your power. [Twice]
Glory: Thou hast created all the ages by Thy will, for Thou hast created good from things that do not exist, incomprehensible to the Trinity, Thou hast also created man: but even now deliver me from every situation.
And now, Mother of God: You were the unsetting house of the Sun, who created and placed in the rank of the great luminary the Omnipotent, Most Pure Virgin, Unblessed of God: but even now deliver me from the darkness of passions.
Lord have mercy, three times. Sedalen, voice 1.
To the Trinity of saints, and to the indivisible Nature, in the Three Persons of the Divine, undivided, and abiding inseparable in the essence of the Divinity, let us bow to the earthly beings with fear, and glorify as the Creator and Master, the most good God.
Glory, even now, to the Mother of God: Rule, O Pure, my accursed soul, and spare it from many sins, creeping into the depths of destruction, O All-Immaculate One, and in my terrible mortal hour, snatch away the scolding demons and all kinds of torment.
Song 7
Irmos: To you, O Mother of God, you are wise, we consider the cave of your faithfulness: just as the three youths saved, exalted, renew the world, in your womb is wholly whole, God of praise of the fathers, and glorified.
To the Word of God, the natural radiance of the Almighty God, as You have promised, create a God-beneficent universe, as He is blessed, with Your Father and the Spirit: show me both the fear of the demon and the passion. [Twice]
Glory: Yes, of Your mercy, Master, show us the abyss, sending Your Son to our humility, again you imagined for the first lordship, but now enlighten me with the Divine Spirit.
And now, the Mother of God: Who is borne on the cherub throne, and the King of all, dwells in Your virgin womb, the Most Pure One, delivering everyone from corruption, like a Lover of Mankind: but even now preserve me with Your prayers.
Song 8
Irmos: The image of the miracle of the supernatural display, the fiery cave of old: for the young children did not fall into the fire, revealing the seedless Divine Nativity of Christ from the Virgin. Thus let us sing in praise: may all creation bless the Lord and exalt it to all ages.
With divine mania, O Lord of all, Trinitarian and Almighty, you have stretched out the heavens like a skin: you have also hung the depths of the earth, with your omnipotent hand. Likewise, strengthen Thy servants with Thy love and faith, O Lover of mankind: let us glorify Thee with desire forever. [Twice]
Glory: Enlighten with the Divine Light those who sing of Thee, Trisunar Light of Face, the only one again in being, and look ever to Thy illuminating rays: in the image I will be satisfied with Thy glory, sweet, and luminous, and abundant: and I will exalt Thee faithfully forever.
And now, the Mother of God: Ascended into heaven, human nature is immutable, Thy Son, Most Pure Mother of God, by the surpassing goodness, delivered the ancient aphids. To Him we sing with gratitude: may all creation bless the Lord and exalt it to all ages.
Song 9
Irmos: The image of Thy pure Nativity, the burning bush of display, unburned: and now we pray to extinguish the furious misfortunes upon us, and we unceasingly magnify Thee, the Mother of God.
Save, O Savior, creatures, Thy sensual and intelligent servants, from the enemy’s slander and bitterness, O Most Holy Trinity, Consubstantial, and keep Thy flock from hatred. [Twice.]
Glory: Yes, showing the innumerable depth of the essential nature of Your goodness, You gave us vows: three-sun, and the only God Almighty, saving Thy servant, which you are worthy to fulfill.
And now, Mother of God: Look upon our prayers, who are in the three God-originating Hypostases, the only God who truly believes: and grant to Your servant consolation, through the prayers of the Most Pure and chanted Mother of God.
Ipakoi, voice 1: The repentance of the robbers has stolen paradise, / weep and bring joy to the myrrh-bearing women, / for you have risen, O Christ God, / granting great mercy to the world.
Troparia Trinity
It is worthy to eat, as truly, to glorify Thee God the Word, Whom the Cherubim tremble and shake, and the Heavenly Powers glorify, Who rose from the grave three days ago, Christ the Giver of Life, let us glorify with fear.
Let us sing all the divine songs of the Divine, the Father, and the Son, and the Divine Spirit, the Trinitarian Power, the One Kingdom and Lordship.
Now all earthly beings sing and praise the Heavenly Powers, faithfully worshiped by all, the Trinitarian Unit in Essence
The God-originating Cherub and the God-originating Seraphim without comparison, the Indivisible Trinity in Unity, the real God-principal, we magnify You.
I worship the Father Without Beginning and God, the Word without Beginning, with the Spirit: the inseparable one united Being, the Three-Numbered Unit we will honor with songs.
Shine upon me Your radiant lightning, O my God, Trinitarian, Omnipotent, and show me the house of Your unapproachable glory, bright and luminous and unchanging.
The Cherubim tremble and tremble, and the Angelic armies praise Him; from the Virgin, the ineffably incarnate Christ the Giver of Life, we glorify with fear.
Trinity terminology
The great problem of the 4th century, predominantly Trinitarian, was to express divine unity and difference, the simultaneity in God of the monad[49] and the triad[50], i.e. unity and trinity. One can see in the Fathers of the Church a truly creative attitude towards language: using philosophical terms or words borrowed from everyday language, they transformed their meaning in such a way that they gave them the ability to designate an amazing and new reality that only Christianity reveals - the reality of personality both in God and in man, for man was created in the image of God. The following theological terms were developed.
Usia (Greek ὸυσία) - essence. To express the reality common to the Three, “dividing among the Three the indivisible Divinity,”
as St. says Gregory the Theologian, the holy fathers chose the word “ousia”. It was a philosophical term meaning “essence,” but became vulgarized; it began to be used, for example, in the meaning of “property” or “possession”. This word, akin to the verb “to be” (ὲιμί), had an ontological echo, so it could emphasize the ontological unity of the Divine. St. John of Damascus in his “Dialectics” gives the following definition of the term “ousia”: “Substance (ousia) is a self-existent thing that does not need anything else for its existence”[51].
Hypostasis (Greek ύπόστασις) - Face, personality. While not a philosophical term, the word ύπόστασις denoted in ordinary language that which really exists, “existence” (from the Greek verb ύφίσταμαι). St. John of Damascus explains: “The word “hypostasis” has two meanings: Sometimes it means simple being. According to this meaning, substance (ὸυσία) and hypostasis are one and the same. Therefore, some of the holy fathers said: “natures, or hypostases.” Sometimes the term “hypostasis” denotes being in itself, independent being. According to this meaning, it means an individual who differs from others only numerically, for example: “Peter, Paul, some specific horse” [52].
So, before the development of ternary terminology, both concepts served as almost synonyms and both related to the sphere of being: ὸυσία (ousia) denotes an individual substance, although it can denote an essence common to some individuals; ύπόστασις (hypostasis) – existence in general, but can also be applied to individual substances. Blazh. Theodoret of Cyrus makes the following clarification: “For worldly philosophy there is no difference between “ousia” and “hypostasis.” For “ousia” means what is, and “hypostasis” means what exists. But, according to the teaching of the holy fathers, between “ousia” and “hypostasis” there is the same difference as between the general and the particular”[53]. The genius of the holy fathers here lay in the fact that they used both synonyms to distinguish in God what is common - ousia - substance, or essence, and what is private - hypostasis, or person. Thus, by giving each of these terms a separate meaning, the fathers could root personality in being and personalize ontology.
Omousios
(Greek όμοούσιος) - consubstantial, identical in essence, co-essential. This word, like the word όυσία - essence, is related to the verb έιμί - to be. Both όμοούσιος and όυσία emphasized identity, but όμοούσιος introduced something immensely new, since the identity of essence it expressed united two different persons without absorbing them in this unity.
The teaching of the Church on the Holy Trinity and the composition of this teaching
The dogma of the Holy Trinity is set forth in the symbols of faith, in particular in the symbol of St. Gregory the Wonderworker, in Niceno-Constantinople. The most complete and clear teaching about the Holy Trinity is contained in the symbol attributed to St. Afanasy. That's how St. Athanasius expressed this teaching:
“This Catholic faith is: that there is one God in the Trinity, and we honor the Trinity in unity, below the merging hypostasis, below the being dividing. There is another hypostasis of the Father, another of the Son, and another of the Holy Spirit.
But the Father, and the Son, and the Holy Spirit are one divinity, equal to glory, co-essential with majesty. As is the Father, so is the Son, so is the Holy Spirit... Thus: God the Father, God the Son, God and the Holy Spirit; either way there are not three Gods, but one God...
The Father is neither created nor created from anyone, nor begotten below. The Son is from the Father Himself, not created, not created, but begotten. The Holy Spirit is not created from the Father, not created below, but proceeding.
And in this Trinity there is nothing first or last, nothing more or less, but three hypostases are whole, co-essential and equal.”
Thus, in this symbol three main provisions of the doctrine of the Holy Trinity are obvious.
1. God is threefold, i.e. He has three faces
, or
hypostases
: Father, Son and Holy Spirit.
2. Each person of the Trinity is God
, but three persons are not three Gods, but are the essence
of a single
Divine being.
3. All persons of the Trinity differ from each other personal
properties.
In the light of these provisions, we will present below the doctrine of the Holy Trinity.
How to understand that the Christian God is one, but threefold in Persons
The Christian dogma of the Holy Trinity is completely incomprehensible to the human mind. It is no coincidence that dogmas can generally be called a cross for the human mind. Man cannot fully comprehend the essence of deity, since God is incomprehensible by nature. Holy Scripture says that the Lord lives in unapproachable light (1 Tim. 6-16). Saint John Chrysostom interprets this in such a way that even the realm of God’s existence is inaccessible to the human mind, much less can we talk about comprehending the essence of God. The Lord, according to the teaching of St. Gregory Palamas, can be known through His energy (grace).
Many prominent theologians wanted to penetrate the mystery of the Holy Trinity. For example, St. Augustine once wandered along the seashore with thoughts about this. An angel appeared to him and advised him to first dig a hole on the shore with a spoon, and then pour the sea into the hole with this spoon. Only after this will it be possible to at least try to understand the essence of the mystery of the Holy Trinity. That is, it is impossible to do this completely.
A Christian must accept on faith the dogma that God is one, but threefold in Persons: Father, Son and Holy Spirit - the Trinity is consubstantial and indivisible. God is not only numerically one, but also essentially one. All three Persons of the Holy Trinity have equal divine dignity. Persons differ from each other only in the way of their Personal existence. Thus, the Father is not born or originated from anyone, the Son is eternally born from the Father, the Holy Spirit eternally proceeds from God the Father. The Trinity has three hypostases, three persons, three personalities, but one (single) nature, one (single) nature, one (single) essence. Of course, it is not clear how in one God there can be three Persons, three hypostases, three personalities. But in Christian theology there is a term for the trinity of deity. Trinity is considered through person, personality and hypostasis, and unity is determined by a single essence, nature and nature. It is necessary to understand that in God the three Persons are not divided into three different gods and do not merge into one deity.
We can give some example. When a person sees the sun, feels the light from it and feels the heat, he quite clearly imagines the sun as an object, separately rays and heat. But at the same time, a person does not separate all these three components into something separate and independent of each other. Figuratively speaking, it is the same in the Holy Trinity. However, this comparison cannot fully reflect the essence of the trinity of deity to the extent that our entire world simply does not possess such concepts that can shed light on the revelation of the essence of God. Human thinking itself is limited...
There are other examples from the created world that minimally reflect the trinity. For example, man and his tripartite structure. Christianity has the doctrine that a person consists of body, soul and spirit.
Reading order of the Canons
Through the prayers of the saints, our fathers, Lord Jesus Christ our God, have mercy on us. Amen.
Glory to Thee, our God, glory to Thee.
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 Good One, our souls.
Holy God, Holy Mighty, Holy Immortal, have mercy on us. (Read three times, with the sign of the cross and bows from the waist.)
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. (Thrice.) 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, just as we forgive our debtors; and do not lead us into temptation, but deliver us from the evil one.
Lord Jesus Christ, Son of God, have mercy on us, amen.
Lord have mercy. (12 times.) Glory, even now.
Come, let us worship our King God. (Bow.)
Come, let us worship and fall down before Christ, our King God. (Bow.)
Come, let us bow and fall down to Christ Himself, the King and our God. (Bow.)
Psalm 142
Lord, hear my prayer, inspire my prayer in Thy truth, hear me in Thy righteousness, and do not enter into judgment with Thy servant, for every living person will not be justified before You. As if the enemy drove my soul, he humbled my belly to eat, he planted me to eat in dark, like dead centuries. And my spirit is depressed within me, my heart is troubled within me. I have remembered the days of old, I have learned in all Your works, I have learned Your hand in all creation. My hands have lifted up to You, my soul, like a waterless land, has lifted up to You. Hear me soon, Lord, my spirit has disappeared, do not turn Your face away from me, and I will become like those who go down into the pit. I hear Thy mercy upon me in the morning, for I trust in Thee. Tell me, Lord, the way, where I will go, as if I have taken my soul to You. Deliver me from my enemies, O Lord, I have fled to You. Teach me to do Your will, for You are my God. Your good Spirit will guide me to the right land. For Thy name's sake, Lord, live me by Thy righteousness, remove my soul from sorrow, and by Thy mercy consume my enemies and destroy all my cold souls, for I am Thy servant.
Glory, even now. Hallelujah, hallelujah, hallelujah, glory to You, O God. (Three times.) Lord, have mercy (12 times). Glory, even now.
God is the Lord and He has appeared to us, blessed is He who comes in the name of the Lord.
Verse 1: Confess to the Lord that He is good, for His mercy endures forever. Chorus: God is the Lord and He has appeared to us, blessed is He who comes in the name of the Lord.
Verse 2: They used me, and in the name of the Lord they resisted them. God is the Lord and He has appeared to us, blessed is He who comes in the name of the Lord.
Verse 3: I will not die, but I will live and carry on the work of the Lord. God is the Lord and He has appeared to us, blessed is He who comes in the name of the Lord.
Verse 4: The stone that was built carelessly, This was at the head of the corner, This was from the Lord This is wondrous in our minds. God is the Lord and He has appeared to us, blessed is He who comes in the name of the Lord.
Then we read the holy troparion twice.
Glory, and now, is the Theotokos according to the voice of the troparion (see Appendix) (Note: The Theotokos is taken in the same voice as the troparion that preceded it.).
Psalm 50.
Have mercy on me, O God, according to Your great mercy, and according to the multitude of Your mercies, cleanse my iniquity. Above all, wash me from my iniquity, and cleanse me from my sin; for I know my iniquity, and I will take away my sin before me. To You alone have I sinned and done evil before You; for you may be justified in all of Your words, and you will always triumph over Your judgment. Behold, I was conceived in iniquities, and my mother gave birth to me in sins. Behold, you have loved the truth; You have revealed to me the unknown and secret wisdom of Yours. Sprinkle me with hyssop, and I will be cleansed; Wash me, and I will be whiter than snow. My hearing brings joy and joy; humble bones will rejoice. Turn Your face away from my sins and cleanse all my iniquities. Create in me a pure heart, O God, and renew a right spirit in my womb. Do not cast me away from Your presence and do not take Your Holy Spirit away from me. Reward me with the joy of Your salvation and strengthen me with the Lord’s Spirit. I will teach the wicked Your way, and the wicked will turn to You. Deliver me from bloodshed, O God, God of my salvation; My tongue will rejoice in Your righteousness. Lord, open my mouth, and my mouth will declare Your praise. As if you had desired sacrifices, you would have given them: you do not favor burnt offerings. The sacrifice to God is a broken spirit; God will not despise a broken and humble heart. Bless Zion, O Lord, with Your favor, and may the walls of Jerusalem be built. Then favor the sacrifice of righteousness, the offering and the burnt offering; Then they will place the bullock on Your altar.
And we read the canon.
Canon of the Saints and Life-Giving Trinity, tone 1.
All canons
The canon of the Octoechos, sung at the Sunday Midnight of the awakened voice, is trinitarian. The canon is adapted for private reading.
Trinity. Voice 1:
By the carnal formation of the bodiless forces / we raise the mind to the mental and immaterial mind / and the Trisagion hymn of the Trinitarian Divinity receives the radiance, / we cry out like cherubs to the One God: / Holy, Holy, Holy are you, God ours, the Mother of God have mercy on us.
Glory: With all the heavenly powers / let us cry cherubically to Him who is in the Highest, / sending forth the thrice-holy praise: / Holy, Holy, Holy art Thou our God, through the prayers of all Thy saints have mercy on us.
And now: Having risen from sleep, we fall down to Thee, the Gooder, / and cry out the Angel’s song to Thee, the Stronger: / Holy, Holy, Holy art thou, O God, through the Mother of God have mercy on us.
Also, the Canon to the Holy and Life-Giving Trinity, also its endnotes: To You alone I sing the trisolar nature.
Mitrofanovo's creation
Song 1
Irmos: Your victorious right hand has become gloriously glorified in the fortress: therefore, immortal, as omnipotent, it has erased the enemy, having remade the path of the depths of Israel.
Chorus: Most Holy Trinity our God, glory to Thee.
The One Trihypostatic Beginning, the Seraphim is ceaselessly glorified: beginningless, ever-present, creative of all, incomprehensible, even every language faithfully honors with songs.
May Your unique, tri-radiant Divinity be revealed to man, Who created before man, in Your image You imagined Him, giving Him the mind, and the word and the spirit, as the Lover of Mankind.
Glory: Showing from above the only power of God in three hypostases, Father, you say to your co-equal Son and the Spirit: come, come together, let us unite their tongues.
And now, the Mother of God: the mind is the Unborn Father, figuratively prophesied by the wise, the Word is Self-Significant, the Natural Son and the Holy Spirit, who also created the incarnation in the Virgin of the Word.
Song 3
Irmos: He alone knows the infirmity of the human being, and mercifully imagined himself in it, girdling me from on high with power, even to cry out to You, Holy One: animated in the temple of ineffable powers You are Yours, Lover of mankind.
You appeared to Abraham of old, as you were the Trinitarian, the only nature of the Divinity, you showed theology in the truest image: and faithfully we sing of Thee, the one-in-one God, and trisolar.
From You, born divinely and imperishably, Father, light has arisen from the light, the Son is indispensable, and the Divine Spirit, light has gone forth: we faithfully worship and glorify the one Godhead of the Lordship of the Trinitarians .
Glory: The Unit Trinity is naturally, inexpressibly more than meaningful, famous for its intelligent beings, with its thrice-holy voices, silently crying praise: in which, in agreement, we also sing the Trinitarian Lord.
And now, the Mother of God: From You came forth from time to time, without a seed, who became like unto us, invisible, and taught the Father, and the Son, and the Spirit, the One nature and dominion: also Theotokos: glorify.
Lord have mercy three times
Sedalen, voice 1.
Let us all bow to the Father and the Son, and to the right and equal Spirit, glory to the uncreated Trinity, and to the most divine power, who glorify the bodiless ranks: this day and the earth-born with fear We will praise you warmly.
Glory, even now, to the Mother of God: Instruct us on the path of repentance, who ever deviate towards the pathlessness of evils, and the most good wrathful Lord, unfathomable blessed Mary, a refuge for desperate people Kokov, God's abiding.
Song 4
Irmos: Habakkuk saw the mountain of Thee, overshadowed by the grace of God, perspicacious, and proclaimed from Thee to the Holy One of Israel, for our salvation and renewal.
Shine upon me the trisolar Godhead, with the radiance of Your God-beneficent illuminations, in the eyes of the heart kindness to dream, even more than the mind of the God-beginning Lordship of Yours, and the light-giving and sweet reason ́stia.
Thou hast first established the heavens, O Lord, and all their power by Thy omnipotent word, and by the natural Spirit of the mouth, with which Thou hast dominion over all things in the tri-splendid unity of the Divine.
Glory: For Thou hast created me in Thy image and likeness, O God-originating and omnipotent Trinity, unmerged in the Unity, enlighten, enlighten, to do Thy holy will, good in God fast and perfect.
And now, Theotokos: You gave birth from the Trinity to the One, Most Pure, God-First Son, incarnate for our sake from You, illuminating the earthly, trisolar Deity with uneven light and radiance.
Song 5
Irmos: Enlightened by the radiance of Your coming, O Christ, and illuminated by Your Cross the ends of the world, enlighten the hearts with the light of Your God-mind, those who sing Thee Orthodoxy.
Even the first angelic utensils, the unapproachable rays of Thy kindness illuminated by favor, enlighten with Thy lordship, the most supreme Trinity, singing to You in Orthodoxy.
Now nature, the only Trisunar Godhead, sings the praises of Ty. You have already come to pass for goodness, deliverance from sins and those who seek misfortunes, and troubles and sorrows.
Glory: We glorify the Father, and the Son, and the Holy Spirit, One Nature and Divinity, dividing, indivisible, one God, invisible and visible creatures.
And now, the Mother of God: The sayings of all the prophetic pre-written, Most Pure One, Your Nativity, ineffable and inconvenient to say, which we already know, the secret guide of the only and trisolar Deity.
Song 6
Irmos: The last abyss has come over us, there is no deliverer, we are counted as sheep of the slaughter, save your people, our God: for you are the strength of the weak and the correction.
Equivalent power as you have, the pre-existent Trinity, in the identity of will, You are a simple and indivisible Unit: You have preserved us with Your power. [Twice.]
Glory: Thou hast created all the ages by Thy will, for Thou hast created good from those that do not exist, O incomprehensible Trinity, Thou hast also created man: but even now, deliver me from every condition.
And now, the Mother of God: You were the unsetting house of the Sun, who created and placed in the rank of the great luminary the Omnipotent, Most Pure Virgin, Blessed of God: but even now, deliver me from the passions of darkness .
Lord have mercy, three times
Sedalen, voice 1.
The Trinity of saints, and the indivisible Nature, in the Three Persons of the Secomes is uncut, and the Divinity, which remains inseparable in essence, let us bow to the earthly beings with fear, and glorify as the Creator and Master, God of all goodness Go.
Glory, even now, to the Mother of God: Guide, O Pure, my accursed soul, and spare me from my many sins, deep into the depths of destruction, O All-blameless One, and in the hour of death, terrible mortal You snatch away the speaking demons and all kinds of torment.
Song 7
Irmos: You are Umny, the Mother of God, we will discover the faith: the three exalted are the external, the world, in your ward, the gravitated father of the God, and chopped up, and chopped up.
To the Word of God, the natural radiance of the Almighty God, as You have promised, to create a God-giving universe, as He is well-behaved, with Your Father and the Spirit: and show me the fear of the demon ́, and passion. [Twice.]
Glory: Yes, of Your goodness, Master, show us the abyss, sending Your Son to our humility, again imagined You at your first lordship, but even now the Divine me is understood by Do Home
And now, the Mother of God: Who is borne on the cherub throne, and the King of all, dwells in Your virgin womb, the Most Pure One, delivering everyone from corruption, as the Lover of Mankind: but even now by Yours Save with prayers.
Song 8
Irmos: The miracle of the natural image, the fiery furnace of old: for the fire did not burn the young children, Christ revealing the seedless Divine Nativity from the Virgin. Let us therefore sing in praise: let all creation bless the Lord and exalt it to all ages.
With God-beneficent mania, Lord of all, Trinitarian and Almighty, you have stretched out the heavens like a skin: you have also hung the depths of the earth, with your omnipotent hand. Likewise, strengthen Thy servants with Thy love and faith, O Lover of mankind: let us glorify Thee with desire forever.
Glory: Enlighten with the God-originating light of those who sing Thee, the Trisolar Light of the Face, the only one of all beings, and always look to Your illuminating rays: in the same will I be satisfied with Your sweet glory I, both the light-givers and the abundant ones: and I exalt You faithfully forever.
And now, the Mother of God:: Ascended into heaven, human nature is immutable, Your Son, Most Pure Mother of God, by surpassing goodness, delivered the ancient aphid. To him we sing with gratitude: may all creation bless the Lord and exalt it to all ages.
Song 9
Irmos: The image of Your pure Nativity, the burning bush of the unburned display: and now we pray to extinguish the furious misfortunes upon us, so that we may unceasingly magnify You, the Mother of God.
Save, O Savior of creation, Thy sensitive and intelligent servants from the enemy of slander and bitterness, O Most Holy Trinity, Consubstantial, and keep Thy flock free from slander. [Twice.]
Glory: Yes, You showed the innumerable depth of Your goodness, You gave us vows: trisolar, and the only God Almighty, saving Your servant, and also fulfill the blessings .
And now, the Mother of God: Look at our prayers, including in the three God-originating Hypostases, the only God who truly believes: and give your servants consolation, through the prayers of the Most Pure Ones and sung by God atere.
Ipakoi, voice 1:
Robber repentance has stolen paradise, / weep and proclaim joy to the myrrh-bearers, / for you are risen, O Christ God, / grant great mercy to the world.
Prayer to the Most Holy Trinity:
The Almighty and Life-giving Holy Trinity and the source of light, even every peaceful and most peaceful creature, for one goodness brought from those who do not exist, and provides and supports. And according to your other unspeakable good deeds about the earthly race, and granting repentance to us for the sake of carnal infirmity until death: do not leave us, accursed in our evil deeds, to die, lower than the evildoer and dependent It is a mockery for the slayer and the destroyer. See, O Lord of Kindness, if he slanders us and enmity, it is our passion, weakness, and negligence. But do Thy inexhaustible goodness upon us, we pray, for every day and hour that angers Thy honest and life-giving commandments by crime. And all that has passed in our life, and until this hour, that we have sinned, in deeds, or in words, or in thoughts, forgive and forgive. Grant us the grace to end the rest of our lives in repentance, tenderness, and observance of Your holy commandments. If you have been deceived by sweetness, have sinned in many ways, or have been seduced by vile, unprofitable and harmful lusts; if you have been moved by anger and speechless rage, who will you then we will embrace our insult, or in the language of inevitable and obstinate and strong networks: if we embrace our feelings, or with all of them, willy-nilly or unwillingly , knowing or not knowing, from admiration or teaching we crept madly: if we defile our conscience with evil thoughts and vain things: or if we have committed sins in some other way, from enterprise and custom of tormenting evil: forgive us, and leave everything to the All-Bountiful, Most Blessed and Most Merciful: and Grant us other courage and strength to do Your will, which is good and pleasing and perfect: let the nightly and gloomy evil be replaced by luminous repentance, and as one who walks well in the days , and purified by Your love for mankind we will declare ourselves unworthy, praising You and magnifying You forever, Amen.
