Sunday troparia and kontakia: short prayers glorifying the Resurrection of Christ
no comments
Sunday troparia are one of the oldest Christian chants. From their name it is clear that with their help the church glorifies the event that lies at the basis of the Universal Church. The troparion itself is a chant that reveals the essence of a particular holiday, which briefly, but succinctly and completely gives believers an idea of it. From the name it is clear that the troparia of the Resurrection are dedicated to the victory over the death of Jesus Christ and contain a short prayer.
For example, the Sunday troparion of the 8th tone praises the Savior, who voluntarily accepted a three-day burial, and ends with a request to free all those praying from suffering.
Division of Sunday troparions according to voice
Since Easter is the most important Christian holiday, which is remembered by believers weekly, Sunday troparia have their own peculiarity: they are written in eight and divided into voices. In a primitive understanding, a voice is a type of melodies, which together represent a thousand-year-old fund of religious music. Each troparion has its own thematic focus - for example, the text of the Sunday troparion in tone 7 tells about Jesus, who conquered death with the Cross, dried up the tears of the myrrh-bearing women and commanded the apostles to go preach in order to tell the whole world the good news of the Resurrection of Christ.
Sunday troparia and kontakia: the dogmatic treasury of the Resurrection
During the festive service, Sunday troparia of eight voices take pride of place: the choir sings them with special solemnity, singing the words loudly, carefully and slowly, so that everyone present in the church can be imbued with the importance of the moment.
A special place among the troparions of the Resurrection is occupied by the Easter troparion: throughout Matins it is performed a huge number of times, and during Bright Week it is the focus of both church and home prayer.
Listen to the video Sunday troparia and kontakion 8 voices
Read the Orthodox text of Sunday troparions and kontakion, eight voices
Sunday Troparion and Kontakion.
Voice 1:
Troparion: The stone was sealed from the Jews, / and the warrior guarding Your Most Pure Body, / you rose again for three days, O Savior, / granting life to the world. / For this reason, for the sake of the power of heaven, I cry out to Thee, O Life-Giver: / glory to Thy resurrection, O Christ, / glory to Thy Kingdom, // glory to Thy vision, O One who loves mankind.
Kontakion: Thou art risen, like God, from the grave in glory, / and the world has risen with thee, / and human nature, like God, sings Thee, / and death has disappeared. / Adam rejoices, Master, / Eve, now freed from her bonds, rejoices calling: / You are the one who gives to everyone, // Christ, the resurrection.
Voice 2:
Troparion: When you descended to death, Immortal Life, / then you killed hell with the brilliance of the Divine, / when you raised those who died from the underworld, / all the powers of heaven cried out: // Life-giver, Christ our God, glory to Thee.
Kontakion: Thou art risen from the grave, O All-Powerful Savior, / and hell, having seen the miracle, was horrified, / and rose from the dead. / Seeing the creature, he rejoices at You, / and Adam rejoices, // and the world, my Savior, sings to You evermore.
Voice 3:
Troparion: Let the heavenly one rejoice, / let the earthly one rejoice, / for the Lord created a power / with His arm, / trampled down death by death, / was the firstborn of the dead, / delivered us from the belly of hell, // and bestowed great mercy on the world.
Kontakion: Thou hast risen today from the grave, O Generous One, / and thou hast raised us up from the gates of mortals. / Today Adam rejoices, and Eve rejoices, / together the prophets and patriarchs sing unceasingly // The Divine power of Thy power.
Voice 4:
Troparion: The bright resurrection sermon / from the Angel, the disciples of the Lord took away / and rejected the condemnation of their forefathers, / boasting by the apostle with the verb: / death has been cast away, / Christ God has risen, // granting great mercy to the world.
Kontakion: My Savior and Deliverer, / from the grave, like God, rise from the bonds of the earthly, / and crush the gates of hell / and, like the Lord, // risen for three days.
Voice 5th:
Troparion: The Co-original Word to the Father and the Spirit, / Born from the Virgin for our salvation, / let us sing, faithfully, and worship, / for you have deigned the Flesh to ascend to the Cross, / and endure death, / and resurrect the dead // by His glorious Resurrection.
Kontakion: To hell, my Savior, you descended, / and you crushed the gates, as if you were omnipotent, / you raised the dead, like the Creator, / and you crushed the sting of death, / and Adam was quickly delivered from the oath, O Lover of Mankind. / We also call everyone: // save us, Lord.
Voice 6th:
Troparion: The angelic forces are on Your tomb, / and those watching are dead, / and Mary is standing in the tomb, / seeking Your Most Pure Body. / Thou didst captivate hell without being tempted by it, / thou didst meet a maiden, granting life. / Risen from the dead, // Lord, glory to You.
Kontakion: With the life-giving hand / those who died from the dark pleasures / the Giver of Life resurrected, Christ God gave us all, / the resurrection was given to the human race: / there is a Savior of all, // the resurrection, and the life, and the God of all.
Voice 7th:
Troparion: Thou hast destroyed death by Thy Cross, / Thou hast opened paradise to the thief, / Thou hast offered lamentation to the myrrh-bearers, / and Thou hast commanded the apostle to preach, / that Thou hast risen, O Christ God, // granting great mercy to the world.
Kontakion: It is not for this that a mortal power can hold men: / For Christ descended, crushing and ruining its powers. / Hell is bound, / the prophets rejoice in agreement: / presenting, saying, Savior to those who are in faith, // come forth, faithful, into resurrection.
Voice 8:
Troparion: Thou hast descended from on high, O Compassionate One, / Thou hast accepted a three-day burial, / that thou hast freed us from passions, // Our life and resurrection, O Lord, glory to Thee.
Kontakion: Thou hast risen from the grave, thou hast raised the dead, / and thou hast raised Adam, and Eve rejoices in Thy resurrection, / and the ends of the world rejoice, // even from the dead by Thy Rising, O Omni-merciful One.
“When you descended to death, Immortal Belly”
Every week, the Holy Church in its liturgical texts calls on worshipers to remember the main event for all humanity, which the Lord Jesus Christ accomplished for us. While reading the texts of the Octoechos during the service on Sunday, we all relive the events of the Feast of Feasts and the Triumph of Solemnities, the Passover of the Lord. We offer readers of the website Pravoslavie.Ru a theological and philological analysis of the Sunday troparion and kontakion of the 2nd tone.
Octoechos occupies a special place among liturgical books. All texts are divided into eight voices, which gives the book its name. It is important for us to understand the texts of the Octoechos, because these texts are regularly repeated during divine services - once every 8 weeks. Despite their brevity, the troparion and kontakion are very meaningful texts that occupy a special place among other liturgical texts. The peculiarity is emphasized by the fact that they are performed at all services of the daily circle: Vespers, Matins, at every hour and others, and are also sung at the Divine Liturgy.
The Sunday troparion of the second tone is familiar to many believers first-hand. In Church Slavonic the troparion sounds like this:
“When you descended to death, Immortal Belly, then you killed hell with the brilliance of the Divine; When you also raised those who had died from the underworld, all the Powers of Heaven cried out: O Life-Giver, Christ our God, glory to Thee.”[1].
It is also performed on Holy Saturday[2]. In its content, the troparion fully corresponds to the theme of the holiday: the descent of the Lord Jesus Christ into hell and the resurrection of humanity. According to tradition, on Holy Saturday it is sung during the consecration of Easter foods. We hear it before the start of Easter Matins at the Midnight Office, when the priest reads the canon about the burial of the Savior and His descent into hell before the Holy Shroud[3].
Let us turn to the Greek text of the troparion and explain some of its features:
"Ὅτε κατῆλθες πρὸςτὸνθάνατον, ἡ ζωὴ ἡ ἀθάνατος, τότετὸνᾍδηννέκρ ????? νίωνἀνέστησας, πᾶσαι αἱ Δυνάμειςτῶν ἐπουρανίων Χ ριστὲ ὁ Θεὸςἡμῶν, δόξα σοι”[4].
When you descended to death
“When he descended to death” - these are the words that begin the troparion in its Russian translation. The Lord, who was crucified on the Cross, “descends ,” but literally descends (Greek: κατῆλθες), into hell, to death. In this context, the universe is displayed, which assumes a vertical structure of the world, where hell is below, heaven is high in the sky, and between them is the human world. Such images are often used in the Holy Scriptures, for example, in the second letter of the Apostle Paul to the Corinthians: “I know of a man... that he was caught up into paradise” (2 Cor. 12:3-4).
We should not forget that, despite such images, the holy fathers explain the existence of heaven and hell not as specific points in space, but as different ways of being, and teach us that God Himself and man’s presence in him is heaven for the saints and hell for sinners[5].
The Holy Fathers explain the existence of heaven and hell not as specific points in space, but as different ways of being
Next in the troparion follows an appeal to the Lord: “Belly Immortal” (Greek: “ἡ ζωὴ ἡ ἀθάνατος”). The events of the Resurrection of our Lord Jesus Christ are shown one by one. We are accustomed to using the expression “go to hell” in speech. The Bible often contains the phrase “being thrown into Gehenna” (cf. Matt. 5:29–30, Mark 9:45, Luke 12:5), thus showing the painful and harsh nature of this action. In the troparion we see something completely different: Christ, already as a conqueror, descends, condescends (cf.: condescension) to hell, to death.
Let us note that hell and death in the troparion have the category of animation. The verbs “descend” (Greek: “κατῆλθες”), “kill” (Greek: “ἐνέκρωσας”) are applicable to them. The troparion says that the Lord “ killed him with the brilliance (Greek ἀστραπῇ) of His Divinity ” (Greek: Θεότητος).
It is impossible not to mention that the word that is used as “brilliance” - “ἀστραπή” - translated from Greek has several meanings, among which are “lightning, radiance, flash”[6]. Unlike the words listed, the word “brilliance” has a softer character and the meaning of some duration, perhaps in this way it is noted that God is eternal and merciful. Saint John of Damascus discusses Divine radiance in his homily on the Transfiguration of the Lord, where he says that our Lord Jesus Christ from the very first minute of the hypostatic union was completely enriched with the glory of the invisible Divinity[7]. Thus, He eternally possesses the power with which He struck down the bonds of death and the prisons of hell.
You raised the dead
The second part of the troparion is a complex sentence containing direct speech, appeal, and glorification of the Lord. The participle “dead” (speech: τεθνεῶτας) is formed from the verb “θνήσκω”, which means “to die, perish, disappear”[8]. We are talking here, most likely, not about the complete death of a person, but about the end of his earthly life. The man disappeared from the earth, but his soul ended up in the dungeons of hell, which “were truly dark until the Sun of Justice descended there, illuminated it and made hell heaven”[9].
Christ resurrects, and literally “raises,” the dead from hell
Next, we should deal with the problem associated with the word “[from] the underworld ,” as in the Greek text (Greek: “καταχθονίων”), the Slavic translation uses the plural. This word is often found in the plural form in the Bible (cf. Ezek. 26:20; Phil. 2:10; Eph. 4:9). In his comment A.P. Lopukhin notes that we are talking here about “the depths of the earth... the totality of all graves”[10].
Christ resurrects, and literally “raises” (Greek: ἀνέστησας), the dead from hell. Once again, hymnographers show the vertical structure of the world, as already mentioned above.
All the powers of heaven are crying out
Despite the fact that the Greek word “Δυνάμεις” is translated as “power”, and perhaps has an indication of a specific angelic rank of “Power”, the demonstrative pronoun “πᾶσαι” can denote the totality of all angelic ranks, that is, literally “those living in heaven "
The troparion ends with an appeal, the glorification of God, which the angelic forces shouted (Greek: “ἐκραύγαζον”), however, the troparion uses a more suitable synonymous word “cryed”, and translated into Russian - “called out”: “ Life-giver (from the Greek “Ζωοδότης ": He who gives life) Christ our God, glory to Thee .
Thou art risen from the grave
Let us now turn to the text of the kontakion. Here is its Church Slavonic text:
“Thou art risen from the grave, O Omnipotent Savior, and hell, having seen the miracle, was horrified and rose from the dead; the creation, seeing it, rejoices at You, and Adam rejoices, and the world, my Savior, sings praises to You evermore.”[11]
In its content, the kontakion echoes the meaning of the troparion. Once again, the main theme becomes not so much the Resurrection of the Lord itself, but rather His victory over death and the resurrection of the dead. Let us present the Greek text below and try to consider some of its features:
"ἈνέστηςΣωτήρ, ἐκτάφου Παντοδύναμε καὶ ᾍδηςἰδών, τὸ θαῦμα ἐξεπλήτ καὶ "[12].
Thou art risen from the grave
“The Almighty Savior has risen from the grave” - this is how the first semantic part of the kontakion can be translated. For the Greek verb “ἀνίστημι” the dictionary offers the following meanings: “to raise, awaken, resurrect”[13]. Resurrection can literally represent the meaning of a certain ascent upward, if we again consider the vertical structure of the world.
The following semantic connection can also be noted: resurrection - awakening from sleep. Repeatedly in the text of Holy Scripture we read about death as a dream: “The maiden is not dead, but sleeps” (Matthew 9:24); “Lazarus, our friend, has fallen asleep, and I am going to wake him up” (John 11:11); “Awake, sleeper, rise from the dead!” (Eph. 5:14). That is why further in the text of the kontakion the word “ἀνίσταντο” is translated as vostasha.
The personification of death and hell in liturgical texts has a biblical basis
“And hell, seeing the miracle, was horrified . Just as in the troparion death appears to be alive, so here, in the text of the kontakion, hell is animated, it can “see” (Greek: “ἰδοῦσα”) and “be amazed” (Greek: “ἐξεπλήττετο”). Of course, what is meant here is not so much hell as the place where human souls reside, but rather all those who inhabited it: the dead, the devil and demons. However, the personification of death and hell in liturgical texts has a biblical basis. For example, we can highlight the famous quote of the Apostle Paul: “Death! where is your sting? hell! where is your victory” (1 Cor. 15:55). In it, the apostle, speaking about the Resurrection of the Savior, refers to death and hell, thus assigning them the category of animation.
Rejoice and be merry
The next semantic part, which concludes the kontakion, says that the whole world rejoices and praises God for His Resurrection and the salvation of mankind.
It is worth paying attention to some places: “ the creation... will rejoice in You, and Adam will be glad . In these verbs of Church Slavonic forms, one can note the common prefix “s-”, it shows that the action occurs together, this is also indicated by the Greek forms of the verbs “συγχαίρει” (Russian: rejoice together) and “συναγάλλεται” (Russian: chant together) . Thus, there is some opposition between the entire creation of God and Adam.
Firstly, such a separate selection of Adam may indicate that he was a person who most of all expected the coming of God and reunification with Him, which he felt back in Paradise, where the Lord gave man a promise of victory over death.
Secondly, perhaps here the Greek word “κτίσις” should be understood as the entire creation of God, that is, the spiritual world and the earthly world, and by Adam (Greek: Ἀδάμ) we mean the totality of all people.
The world sings
“The world, my Savior, sings praises to You . Some play on words used by the author is interesting here. Despite the fact that the hymnographer indicates that the whole world is praising the Savior God, the personal possessive pronoun “my” is used in address. It is possible that in this way God’s salvation of the whole world is especially emphasized, but also His personal salvation of every person who involuntarily emphasizes in prayer that God is his (“my”) Savior. The last word of the kontakion, “ἀεί”, in the Slavic translation is ever , that is, “always, unceasingly,” clearly indicates to us the infinity of the miracle and redemption God has performed for us, therefore the whole world, and each of us, is called to constant thanksgiving and glorification God.
Canon of the Resurrection, tone 2.
Table of contents
Troparion is risen, tone 2:
When you descended to death, Immortal Belly, then hell killed you with the brilliance of the Divine. When you raised those who had died from the underworld, all the Powers of Heaven cried out: Life-Giver, Christ our God, glory to Thee.
Theotokos: All more than meaning, all your glorious, Mother of God, sacraments, purity sealed and virginity we preserve, Mother knew that you are not false, having given birth to the True God; Pray to him for the salvation of our souls.
The canon is resurrected, tone 2.
Song 1.
Irmos: In the depths of the bed, sometimes the Pharaonic all-army is a re-armed force; The incarnate Word consumed all-evil sin, O glorified Lord, gloriously glorified.
Chorus: Glory, Lord, to Your holy Resurrection.
O prince of the world, the Good One, to whom we are written, having not obeyed Thy commandments, I was condemned by Thy cross: for Thy was struck down as to death: but Thy power fell away, and the weak were exposed.
Savior of the human race, and the Leader of the incorruptible belly came into the world: By Your Resurrection You tore the shrouds of death, Let us praise Him all: gloriously You are glorified.
Theotokos: Thou hast appeared above, O Pure Ever-Virgin, all invisible and visible creatures: Thou hast given birth to a Creator, for Thou hast deigned to be incarnated in Thy womb, Whom with the boldness of prayer ́, save our souls.
Song 3.
Irmos: The desert has blossomed like a creen, Lord, the pagan barren church, by Your coming, my heart has been established in it.
The creature has changed in Thy passion, beholding Thee in a poor form from the lawless desecration, Who founded all things by the Divine beck.
From the dust You created me in the image of Your hand: and You were crushed into the dust of death for sin, Christ descended into hell, You resurrected Him with Him.
Theotokos: I marveled at the angels, Most Pure One, and feared the human heart at Thy Nativity: therefore, we honor Thee, the Mother of God, by faith.
Sedalen is resurrected, voice 2:
The face of Your disciples and the orb-bearing women rejoices in agreement: they celebrate a common holiday with them, in the glory and honor of Your Resurrection. And with that we cry out to You, O Lord who loves mankind: grant your people great mercy.
Glory, and now, voice 2: Blessed are You, O Virgin Mother of God, Who incarnated from You hell was captivated, Adam cried out, the oath was required, Eve was freed, death was slain, and we come to life. Thus we cry hymnically: Blessed is Christ God, who is so well-willed, glory to Thee.
Song 4.
Irmos: You came from the Virgin, not an intercessor, nor an Angel, but the Lord Himself, incarnate, and you saved me as a man. To these I call Thee: glory to Thy power, Lord.
I stand here to judge, as I judge, O my God, without crying out, Master, pronouncing judgment with my tongue: by your passion, the universal Christ, you have wrought Salvation.
By Thy Passion, O Christ, the enemy has become destitute of weapons, and by Thy contrary descent into hell, the cities have been destroyed, and the tormenting insolence has been quickly overthrown.
Theotokos: You are the refuge of salvation, and the immovable wall, Mother of God, Lady, is all the faithfulness of the world: for through your prayers you deliver our souls from troubles.
Song 5.
Irmos: You were an intercessor for God and man, O Christ God; By You, O Master, the Imams were brought to the Chief of Light, Your Father, from the night of ignorance.
As the cedars, O Christ, you have crushed the wavering of the tongues by your will, O Master: as you have willed on the cypress, and on the song, and on the cedar, to exalt the flesh.
In the pit, Christ, the underworld, you were laid lifeless and dead: but by your ulcer you raised the forgotten dead, even sleeping in their tombs, with yourself.
Theotokos: Pray to Thy Son and Lord, O Pure Virgin, to grant peace to those who trust, deliverance to the captives from opposing pressures.
Song 6.
Irmos: Lying in the abyss of sin, I call upon the unsearchable abyss of Thy mercy: from aphids, God, lift me up.
For the evildoer, the Righteous One, was condemned and nailed to the tree with the wicked, / leaving the guilty with His blood.
We are one man, the first Adam of old who brought death into the world, and we are one the Resurrection who appeared as the Son of God.
Theotokos: Inexpertly, O Virgin, You gave birth, and the Virgin is eternal, showing the True Divinity, Your Son and God.
Kontakion, voice 2:
You have risen from the grave, O All-Powerful Savior, and hell, having seen the miracle, was horrified, / and rose from the dead; the creation, seeing it, rejoices at You, and Adam rejoices, and the world, my Savior, sings praises to You evermore.
Ikos:
Thou art the Light of the darkened, Thou art the Resurrection of all, and the Life of men, and Thou hast co-resurrected all, mortal power, Savior, destroyer, and shattering the gates of hell, in the Word: and having seen the dead I wonder, and every creature will rejoice at Your Resurrection, O Lover of Mankind. In the same way, we all glorify and sing Your condescension, and the world, my Savior, sings praises to You evermore.
Song 7.
Irmos: The ungodly command of the lawless tormentor ascended high in flames; Christ spread spiritual dew to the godly youth, He is blessed and glorified.
Thou didst not endure, O Master, for the goodness of man to see the death of a man tormented, but Thou camest and saved with Thy blood, and man became: Blessed and Glorified is God our Father.
Seeing Thee, O Christ, clothed in the robe of vengeance, the gatekeepers of hell were terrified: O Lord, the mad tormentor of the servant came to kill: Blessed and Glorified is He, God our Father.
Theotokos: We understand You as the Most Holy One, as the One who gave birth to the Immutable God, the Undefiled Virgin, the Blessed Mother: You have exuded incorruptibility to all the faithful, through Your Divine Nativity.
Song 8.
Irmos: Sometimes the fiery furnace in Babylon divided the actions, scorching the Chaldeans by God's command, and watering the faithful, singing: bless all the works of the Lord, the Lord.
By Thy blood, O Christ, Thy flesh has been scarred, with trembling horror I fear Thy long-suffering angels, calling: / bless all the works of the Lord, the Lord.
You are my mortal blanket, O Generous One, into immortality by Your rise. Moreover, the chosen people, joyful and grateful, sing to You, O Christ, calling to You: the sacrifice was truly death in victory.
Theotokos: You, who are inseparable from the Father, who lived a godly life in the womb, conceived without seed, and ineffably gave birth to you, the Most Pure Mother of God: also You are the salvation of all of us in the family.
Song 9.
Irmos: Beginningless of the Parent, the Son, God and Lord, incarnated from the Virgin, appeared to us, darkened to enlighten, gathered scattered, thus we magnify the All-Singing Mother of God.
As in Paradise the holy tree of Your most pure Cross was planted on the forehead, O Savior, with the blood and water of the Divine, as from the source of the Divine, Your side, Christ, gives us life to drink there is a frost.
Thou hast brought down the mighty, crucify, O All-Powerful One, and thou hast exalted human nature, which lies below in the stronghold of hell, and has seated it on the throne of the Father. With Him we worship You coming, we magnify.
Trinitarian: The Trinumeral Unit, the Consubstantial Trinity, Orthodoxy singing verities, we glorify: the uninterrupted Divine Nature, the three-bright, unevening dawn, the One incorruptible light that has shone upon us.
Stichera of the resurrection, tone 2.
Before the ages, from the Father, to the Word of God who was born, who was incarnate from the Virgin Mary, come, let us worship: for having endured the cross, I was given over to burial, as He Himself desired: and He rose from the dead, saving me who had gone astray person.
Christ our Savior, blot out the handwriting of nails on the Cross, / and abolish the mortal power: we worship His Three Days of Resurrection.
With the Archangels let us sing of Christ’s Resurrection: He is the Savior and Savior of our souls, and in more terrible glory and stronger power He will come to judge the world that He created.
Glory, and now, to the Mother of God: The canopy of the law has passed, grace has come: just as a bush was not scorched, so the Virgin gave birth to you, and the Virgin remained. Instead of a pillar of fire, the Righteous Sun rose: instead of Moses, Christ, the Salvation of our souls.
Prayer
Master Almighty, Father of our Lord Jesus Christ, Your only begotten Son, give me an undefiled body, a pure heart, a cheerful mind, an unforgettable mind, the invasion of the Holy Spirit, to gain and the contentment of the truth in Thy Christ: with Him belongs glory, honor and worship to Thee, with the Holy Spirit, now and ever, and unto the ages of ages, amen.
All-night Vigil and Liturgy. Voice 8th
M
Congratulations to you, dear visitors of the Orthodox site “Family and Faith”!
On Sunday - it's a little Easter! Therefore, we hear in churches the singing and reading of Sunday stichera, telling about the Resurrection of our Lord Jesus Christ!
Before you is an audio recording and text of the Sunday Service for the 8th tone, consisting of Vespers, Matins and Liturgy.
In the current year 2022, Sundays of the 8th Tone fall on: January 28; 18th of March; July 29; 23 September; November 18th. These days, if you do not have the opportunity to visit the Church of God, you can listen to the attached audio recording made at the Moscow Sretensky Monastery.
VESPERS. VOICE 8TH
Sunday stichera on the Lord I cried
In the evening hymn, / and verbal service, / we offer to you, Christ, / as you have deigned / to have mercy on us through the Resurrection.
[Evensong / and reasonable service / We offer to You, Christ; / for You have deigned to have mercy on us through the resurrection.]
Lord , Lord, / do not cast us away from Your presence, / but deign to have mercy on us through the Resurrection.
[Lord, Lord! / Do not cast us away from Your face, / but deign to have mercy on us by resurrection.]
Rejoice , Holy Zion, / mother of churches, God’s dwelling place, / for you were the first to receive, / the remission of sins, by the Resurrection.
[Rejoice, holy Zion, / mother of churches, God's dwelling place! / For you were the first to receive / remission of sins through the resurrection.]
Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.
The King of Heaven / appeared on earth for his love for mankind, / and lived with men: / for he received pure flesh from the Virgin, / and passed from Her with perception. / There is one Son, purely by nature, / but not Hypostasis. / Therefore, the perfection of That God / and the perfection of Man, truly preaching, / we confess Christ our God: / Pray to Him, Mother of the Unknown, / to have mercy on our souls.
[The King of Heaven / out of love for mankind appeared on earth / and dwelt among people; / for, having received flesh from the pure Virgin / and from Her having come into being with this flesh, / He remains one Son, / dual in nature, but not in Hypostasis. / Therefore, proclaiming Him truly / perfect God and perfect man, / we confess Christ as our God. / Pray to Him, Mother, who has not known marriage, / for mercy on our souls.]
Sunday stichera on verse, tone 8
went to the Cross, O Jesus, / descended from Heaven, / you came to death, the Immortal Life, / to those in darkness the true Light, / to the fallen of all the Resurrection, / enlightenment, and our Savior, glory to Thee.
[You, Jesus, / descended from heaven, ascended to the Cross; / came to death - Immortal Life, / to those who were in darkness - the True Light, / to the fallen - the Resurrection of all. / Enlightenment and our Savior, glory to You!]
Let us glorify Christ, risen from the dead: / for receiving soul and body, / cutting off the passions from both, / for the most pure soul descended into hell, / whose captivity was: / in the tomb of decay, I did not see the holy body, / the Deliverer of our souls.
[Let us glorify Christ, risen from the dead. / For He, having received soul and body, / shared them with each other through suffering: / then the most pure soul descended into hell and defeated it, / but the holy Body did not see corruption in the tomb / the Redeemer of our souls.]
Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.
Blessed Virgin, / Who is indescribably conceived in the flesh of God, / Mother of the Most High God, / Accept the prayers of Your servants, All-Immaculate, / Granting cleansing of sins to everyone: / Now our prayers are accepted, / Pray for us all to be saved.
[The Virgin who did not know marriage, / who inexpressibly conceived God according to the flesh, / is the Mother of the Most High God! / Hear the prayers of Your servants, O All-Immaculate One, / granting cleansing from sins to everyone; / now, having accepted our prayers, / pray for the salvation of us all]
Troparion, tone 8
from the heights, O Compassionate One, / Thou didst accept the three-day burial, / May we free our passions, / Our Life and Resurrection, O Lord, glory to Thee.
[You, merciful One, descended from on high, / deigned to remain in the tomb for three days, / to free us from passions, / – our life and resurrection, Lord, glory to You!]
Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.
And for our sake, having been born of the Virgin, / and having endured crucifixion, the Good One, / has overthrown death with death, / and the resurrection has become manifest, as God, / do not despise what You have created with Your hand; / Show Thy love for mankind, O Merciful One, / accept the Mother of God who gave birth to Thee, praying for us, / and save, O our Savior, desperate people.
[For our sake, born of the Virgin, / and endured crucifixion, / overthrew death with death, / and revealed the resurrection as God, / do not despise, O Good One, those created by Thy hand; / Show Your love for mankind, O Merciful One, / Accept the Mother of God who gave birth to You, who intercedes for us, / And save, O our Savior, people in despair.]
Sunday Carol after the Gospel
Having seen the resurrection of Christ, / let us worship the Holy Lord Jesus, / the only sinless one. / We worship Your Cross, O Christ, / and we sing and glorify Your holy Resurrection: / For You are our God, / Do we know no other to You, / We call Your name. / Come, all faithful, / let us worship the Holy Resurrection of Christ: / behold, joy has come to the whole world through the cross. / Always blessing the Lord, / we sing His Resurrection: / having endured crucifixion, / destroy death through death.
[Having seen the Resurrection of Christ, / let us worship the Holy Lord Jesus, / the only sinless one. / We worship Your Cross, O Christ, / and we sing and glorify Your Holy Resurrection, / for You are our God, / we know no other but You, / we call upon Your name. / Come, all you faithful, / let us worship the holy resurrection of Christ, / for behold, joy has come through the Cross / to the whole world. / Always blessing the Lord, / we sing of His resurrection, / for He, having endured crucifixion, / crushed death through death.]
Sunday Canon, tone 8
Song 1
Irmos: Immerse Pharaoh’s charioteer / sometimes work miracles / the rod of Moses, striking it crosswise, / and dividing the sea, / but Israel the fugitive, saving the pedestrian, / chanting the song of God.
[The charioteer of Pharaoh’s chariot was immersed / by the once miraculous rod of Moses, / with a cross-shaped blow that divided the sea, / by Israel, a fugitive, by a foot traveler saved, / who sang a song to God.]
Chorus: Hail Lord, to Your holy Resurrection.
at the secrecy of Christ’s Divinity; / from the passions of all the faithful, I sharpen dispassion and incorruptibility, / from the side of the Holy One I draw up the source of immortality, / and the Ever-present Life from the grave.
[How can we not be surprised at the omnipotent Divinity of Christ, / who pours out dispassion and incorruptibility through suffering to all the faithful, / and from the ribs of the saints, / the source of incorruption, / and from the grave, eternal life.]
I am a splendid angel who has now appeared to the women, / brightly bearing images of natural, immaterial purity, / with the sight of heralding the light of resurrection, calling: the Lord is risen.
[What a beautiful Angel / appeared to the women today! / And he, bearing clear signs / of natural immaterial purity / and with his appearance revealing / the light of resurrection, / exclaims: “The Lord is risen!”]
Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.
Glorious One spoke of You in all generations, / Who contained God the Word in her womb, / and remained pure to the Mother of God Mary. / In the same way, we all honor Thee, our intercession that exists according to God.
[[Glorious things were said about You in the generations of generations, / Who contained the Word of God in Her womb, / but remained pure, Virgin Mary; / therefore we all honor You, / our first Protector after God.]p>
Song 3
Irmos: are Heaven with the mind, / and founded the earth on the waters, / on the rock of me, O Christ, establish Thy commandments, / for there is none holy, more than Thee, / the only One who loves mankind.
[[Who established the heavens in wisdom in the beginning / and founded the earth on the waters! / Establish me on the rock of Your commandments, O Christ, / for there is no saint but You, / the only Lover of Mankind.]p>
O you who were condemned to taste sin as Adam, / you justified the flesh by your saving passion, O Christ: / for you yourself were innocent of the mortal temptation, sinless.
[[Adam, condemned for the taste of sin, / was justified by Your flesh, O Christ, by saving suffering; / for you yourself, not subject to the test of death, / appeared, sinless.]p>
In the resurrection, the light rose / to those who are in darkness, and the shadow of death to those who sit, / my God Jesus, / and having bound the mighty One with His Divinity, / he plundered these vessels to eat.
[[The light of the Resurrection kindled / to those who were in darkness and the shadow of death / My God Jesus, / and with His Divinity bound the strong man, / plundered his property.]p>
Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.
Above the cherubim and seraphim, you appeared, O Theotokos: / For You alone received the Incontainable God in Your womb, Undefiled: / We also please You with all the faithful songs, Pure.
[[Cherubim and Seraphim highest / You appeared, Mother of God; / for You alone received into Your womb / the infinite God, Immaculate. / Therefore, all of us, the faithful, / in our hymns call You blessed.]p>
Song 4
Irmos: You are my strength, Lord, / You are my strength, / You are my God, You are my joy, / do not leave the bosom of the Father, / and visit our poverty. / To those with the prophet Habakkuk I call to You: / Glory to Your power, Lover of mankind.
[[You are my strength, Lord, / You are my strength, / You are my God, You are my joy, / who did not leave the bosom of the Fathers / and visited our poverty. / Therefore, with the prophet Habakkuk, I proclaim to You: / “Glory to Your power, Lover of mankind!”]p>
Thou art the enemy that exists, Thou hast loved me dearly: / Thou hast descended to earth with strange exhaustion, O Compassionate Savior, / Thou hast not rejected my last annoyance, / and having remained at the height of Thy most pure glory, / Thou hast glorified the one who was dishonored before.
[T[You, who was at enmity with Yourself, / loved me deeply; / You, having diminished in an extraordinary way, / descended to earth, O merciful Savior, / without turning away from my extreme insolence; / and, remaining at the height of His ineffable glory, / He glorified me, who was previously despised.]
in vain, Master, that now he is not horrified, / we destroy death with passion; / Corruption fleeing through the cross, / and hell of wealth exhausted by death, / Crucified by the Divine power of You; / wonderful thing, Lover of humanity!
[Who, Lord, is not now amazed, / seeing death destroyed by suffering, / corruption running from the Cross, / and hell, deprived of its wealth by death? / This is an extraordinary work of Divine power / You, who suffered crucifixion, Lover of Mankind!]
Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.
You are the praise of the faithful, Blessed One, You are the Representative, / You are the refuge of Christians, a wall and refuge: / For you bear prayers to Your Son, O All-Immaculate One, and You save from troubles, / By faith and love, the Pure Mother of God, those who know You.
[T[You are the praise of the faithful, who have not known marriage, / You are the Intercessor, You are the refuge of Christians, a wall and a pier; / for to Your Son, All-Immaculate, / you bring petitions / and save from troubles / with faith and love those who recognize You / as the pure Mother of God.]
Song 5
Irmos: Thou hast cast me away into / but turn me, / and direct my path to the light of Your commandments, I pray.
[D[Why did You reject me / from Your presence, Unquenchable Light, / and alien darkness covered me, the unfortunate one? / But turn me and to the light of Your commandments / direct my paths, I pray.]
You endured your deeds in scarlet / before Thy passion, O Savior, we mocked, / covering the primordial nakedness: / and you were nailed naked on the Cross with flesh, / wearing, O Christ, the robe of slaughter.
[P[He was clothed in a scarlet cloak / in reproach before His suffering, the Savior, / covering the shameful nakedness of the primordial, / and naked he was nailed to the Cross, / in order to strip from him, Christ, / the garment of mortification.]
From the dust of death, / Thou hast restored my fallen being, risen again: / and Thou hast created the ageless Christ, / once again manifesting like a royal image, / shining incorruptible life.
[And [From the dust of death, you recreated my fallen nature, resurrecting, and made it unfading, O Christ, once again revealing it as if in a royal image, / with the shining light of incorruptibility.]
Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.
Motherly boldness, which you have towards Your Son, O All-Pure One, / do not despise the kindred providence that is for us, we pray: / as we mercifully offer purification to You and the only Christian Master.
[M[Maternal boldness / having towards Her Son, O All-Pure One, / do not bypass us with kindred care, we pray; / for we, Christians, send You and You alone, / to the Lord for favorable propitiation.]
Song 6
Irmos: O cleanse me, O Savior, / for my iniquities are many, / and bring me up from the depths of evil, I pray: / for I have cried out to You, / and hear me, / God of my salvation.
[Have mercy on me, Savior, - / for my iniquities are many, - / and bring me out of the depths of evil, I pray; / for I have cried to You, and You will hear me, / God of my salvation!]
With a roar, powerfully overthrow me, the evil principle: / But you, Christ, ascended on the Cross, / you brought down the more powerfully, disgracing this one, / you raised up the fallen.
[Th[Through the tree the evil culprit crushed me greatly; / but You Yourself, Christ, hanging on the Cross, / cast him down even more powerfully, / subjecting him to shame, / and raising the fallen one.]
You have made generous Zion, shining forth from the tomb, / having made the new in place of the old, as it was blessed, by Your Divine blood: / and now you reign in it forever, O Christ.
[You, having risen from the grave, had mercy on Zion, / making it new from the old, / as merciful, with Your Divine blood, / and now you reign in it, Christ, forever.]
Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.
May we get rid of our cruel sins, / through Your prayers, O Pure Mother of God, / and may we, O Most Pure One, receive the Divine radiance, / from You, the ineffably incarnate Son of God.
[D[May we get rid of grave sins / through Your prayers, pure Mother of God, / and achieve, O All-Pure One, Divine illumination / from You, the indescribably incarnate Son of God!]
Kontakion, tone 8
You raised the dead from the grave, / and you raised Adam, / and Eve rejoices in Your Resurrection, / and the ends of the world rejoice / from the dead through Your rise, O Most Merciful One.
[B[Having risen from the grave, You have raised up the dead, / and raised Adam, / and Eve rejoices in Your resurrection, / and the ends of the world rejoice / in Your rising from the dead, O Most Merciful.]
Ikos
And you who were captive and raised the dead of the kingdom, long-suffering, / you met the myrrh-bearing wife, bringing joy instead of sorrow: / and through your apostle you proclaimed the victorious signs of my Savior to the Life-Giver, / and you enlightened the creation, O Lover of Mankind. / For this reason the world will rejoice, even from the dead at Thy rise, O Great-Merciful One.
[Having plundered the royal palaces of hell / and raised the dead, Long-suffering, / You met the myrrh-bearing women, / bringing them joy instead of sorrow. / And You showed Your apostles signs of victory, / My Savior, Giver of life, / And You enlightened all creation, Lover of mankind. / Therefore the world rejoices together / at Your rise from the dead, O Most Merciful.]
Song 7
Irmos: God's condescension / fire is ashamed in Babylon sometimes. / For this reason, the youths in the cave with joyful feet, / as if in a flower bed, they girdle with rejoicing: / Blessed are you, O God of our fathers.
[B[God's descent / fire was once ashamed in Babylon; / therefore the youths in the oven, with joyful feet / as if dancing in a meadow, sang: / “Blessed are You, God of our fathers!”]
With glorious exhaustion, / The divine riches of Thy poverty, O Christ, amaze the angels, / Nailed to the Cross of those who see Thee, / for those who call to save by faith: / Blessed art thou, God our father.
[The glorious humiliation, the Divine riches / of Your poverty, O Christ, / amazes the Angels / who saw You nailed to the Cross / for salvation, exclaiming with faith: / “Blessed is the God of our fathers!”]p> With Your Divine descent You filled the underworld with light , / and the darkness that had formerly persecuted was driven away. / From here, the woman of the ages has risen from the dead, calling: / Blessed be God our fathers.
[At [At Your Divine Descent/the underground places were filled with light,/and the darkness that had previously pursued us was driven out. / Therefore the eternal prisoners were resurrected, exclaiming: / “Blessed is the God of our fathers!”] to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.
In this, therefore, the Lord, / the one and only Son of the Orthodox Father, / we proclaim Thee theologically, / and the One who knows the Right Spirit proceeding from You, / is co-natural and co-essential.
[Lord [Lord of all, but the Father of only one / - the only begotten Son, / Orthodox theology, we proclaim You, / recognizing the one right Spirit proceeding from You, / equal to You in nature and eternity.] trong>Song 8
Irmos: With the edmeritsa the Chaldean tormentor / furiously kindled the pious, / having seen this better power, / crying out to the Creator and Savior: / children, bless, / priestesses, sing, / people, exalt to all ages.
[The Chaldean ruler burned the furnace seven times / for those who worship God in fury; / but seeing them saved by a higher power, / he cried out to the Creator and Savior: / “Bless the youths, sing the priests, / extol the people in all ages!” death on the cross for all, / destroy the fortress of hell. / Bless His children without ceasing, sing to the priests, / exalt the people forever.
[The Divine [The Divinity of Jesus, the pre-divine power / in the work of our salvation shone forth in a God-appropriate manner; / for He, having tasted the death of the cross in His flesh for all, / destroyed the power of hell. / Youths, bless Him unceasingly, priests, sing praises, / people, exalt Him in all ages!]ong> The crucified one rose, the great one fell, / the fallen and broken one was reformed, / aphids were rejected, and incorruption flourished: / For the dead were sacrificed to life. Bless the children, sing the praises of the priests, exalt the people forever.
[Crucified[The Crucified rose; arrogant fell; / the fallen and the broken are raised up; / corruption was driven out, and incorruption flourished: / for mortal things are swallowed up in life. / Youths, bless, priests, sing, / people, exalt throughout all ages!]ong>Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.
T is the bright Deity, / One shining dawn from the One Trihypostatic Nature, the Parent without Beginning: / The Word of the Father is One-natural, and the Reigning Consubstantial Spirit, / bless the children, sing to the priests, / exalt people to all ages.
[Three-light Divinity, shining with a single brilliance / from one nature in three Persons, - / the beginningless Parent, / and the Word of the Father, equal to Him in nature, / and with Them the reigning and consubstantial Spirit, / - youths, bless, priests, chant , / people, exalt throughout all ages!]ong>Song 9
Irmos: Heaven was amazed at this, / and the ends of the earth were amazed, / for God had appeared as a man in the flesh, / and Your womb was more spacious than Heaven. / Thus Thee, the Mother of God, / The angels and the people of the ranks are magnified.
[Amazing [The sky was amazed, / and the ends of the earth were horrified, / that God appeared to people in the flesh, / and Your womb became more spacious than the heavens. / Therefore, You, Mother of God, / are magnified by hosts of Angels and humans.]ong>You were simple in the Divine and Eternal Nature, / formed by the acceptance of the flesh, having composed this in You, the Word of God, / and having suffered like a man, you remained apart from the passions, as God. / Moreover, we magnify Thee in the Two Being inseparably and inextricably.
[According to God [According to the Divine and beginningless nature, uncomplicated, / You became complex, having accepted flesh / and introducing it to Your Hypostasis, the Word of God; / and, having suffered as a man, / remained unaffected by suffering, like God. / Therefore we magnify You in two natures / inseparable and unmerged.]ong>Father according to the Divine Being, / as man was by nature, / you declared the Most High God, descending as a servant, / rose from the grave, by the grace of the Father / placed upon earthly beings, like those by the nature of God and the Lord, / with Nimzhe we all magnify You.
[Father S[Your Father by Divine nature / and as You Himself became human by nature, / You called God, O Most High, when you went down to the servants; / having risen from the grave, - born of the Father by grace on earth / declaring God and Master by nature, / with whom we all magnify You.]ong> Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.
I am born, O Virgin Mother of God, / having given birth to the flesh of God the Word more than by nature, / His Father will vomit from His heart before all ages, for He is Good, / Whom we now understand to be greater than the body, even though He has put on a body.
[You appeared, O Virgin, the Mother of God, / supernaturally giving birth to the Good One in the flesh - the Word, / Which the Father poured out from His heart / as good, before all ages; / Even now we consider Him to be higher than all that is corporeal, / although He is clothed in a body.]ong>Sunday stichera for praise, tone 8:
Lord , even though you appeared before the judgment seat, judged by Pilate, / but you did not retreat from the throne with the Father: / and rose from the dead, / you freed the world from the work of strangers, / as you are Generous and Lover of Mankind.
[Lord, although You appeared before the court, judged by Pilate, / You did not leave the throne where You sit with the Father. / And, having risen from the dead, / the world freed the enemy from slavery, / as the Merciful and the Lover of Mankind.]ong>Lord, You have given us Your Cross as a weapon against the devil: / for it trembles and shakes, impatient to look at His power: / as raises up the dead, and abolishes death. / For this reason we worship / Your burial and resurrection.
[Lord [Lord, as a weapon against the devil / You gave us Your Cross: / because the enemy fears and trembles, / not daring to look at his strength; / for he raises the dead and has destroyed death. / Therefore we worship Your burial and resurrection.]ong>Lord, even though the Jews lay dead / in the tomb, / but as the King of the sleeping warriors I guarded You, / and like a treasure of life, I sealed the seal, / but you rose again, / and you gave incorruption to our souls.
[Lord, although You were laid as a mortal / in the tomb of Judea, / but as a sleeping King, / the soldiers guarded You, / and, like a treasure of life, they sealed You. / But You rose again and gave immortality to our souls.]ong>Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.
Blessed are you, O Virgin Mother of God, Who incarnated the fear of You from hell, Adam cried out, took an oath, Eve was freed, death was slain, and we are revived. Thus we cry hymnically: blessed is Christ God, who is so well-willed, glory to Thee.
[Preble[Most blessed are You, Virgin Mother of God, for by Your incarnation hell was captivated, Adam was returned from it, the curse lost its power, Eve was freed, death was put to death and we were filled with life. Therefore, chanting, we cry: “Blessed is Christ God, who was so well pleased, glory to You!”]ong>Resurrection Troparion
risen from the tomb and torn the bonds of hell, you have destroyed the condemnation of death, O Lord, having delivered everything from the snares of the enemy; Having revealed yourself as Thy apostle, Thou didst send me to preach, and with those Thy peace Thou didst bestow upon the universe, the One who is most merciful.
[Having risen from the grave, You have broken the shackles of hell, You have abolished the condemnation to death, O Lord, having delivered everyone from the snares of the enemy; Having appeared to Your Apostles, You sent them to preach and through them you gave peace to the universe, the One Most Merciful.]g>← All-Night Vigil and Liturgy. Voice 7th
7th troparion voice
Troparion for Sunday, tone 7:
Thou hast destroyed death by Thy Cross, / Thou hast opened paradise to the thief, / Thou hast offered lamentation to the myrrh-bearers, / and Thou hast commanded the apostle to preach, / that Thou art risen , Christ God,/ grant the world// great mercy.
(download)
Notes for the 7th voice: (see also notes notes).
Theotokos, tone 7:
Like the treasure of our resurrection, / raised those who hoped in You, O All-Singing One, / from the pit and depth of sins; / For you saved those guilty of sin, / having given birth to our salvation; / even before the Nativity, the Virgin, and at Christmas Virgo, // and at Christmas Paki remain Virgo.
Sunday Kontakion, tone 7:
No mortal power/ will be able to hold people:/ Christ has descended, crushing and ruining her powers;/ hell is bound,/ the prophets rejoice in agreement,/ the Savior appears, saying To those who are in faith, go forth, O believers, into the resurrection.
Troparion to the Transfiguration of the Lord, tone 7:
Thou art transfigured on the mountain, O Christ God, / showing to Thy disciples Thy glory, / like man, / may Thy ever-present light shine upon us sinners / through the prayers of the Mother of God, // Light-giving, sweet wa to you.
Kontakion to the Transfiguration of the Lord, tone 7:
You were transfigured on the mountain, / and like your disciples, / you saw your glory, O Christ God, / so that when they see you crucified, / you will understand your free suffering, / you will preach to the world They say that you are truly the Father’s radiance.
Kontakion on the Sunday of the Worship of the Cross, tone 7:
No one has a flaming weapon / guarding the gates of Eden; / for you will find the glorious tree of the cross, / the sting of death, and the victory of hell has been driven away. / Thou art appeared, my Saviour, / crying To those who are in hell, come again into heaven.
Troparion for the Sunday of Thomas, tone 7:
The tomb was sealed, / the life from the tomb shone forth, O Christ God, / and to the closed doors, / you appeared as a disciple, / the resurrection of all; / the right spirit thereby renewing us, / according to your greatness, you are dear awn.
Troparion before the image of the Mother of God “Seeking the Lost”, tone 7:
Rejoice, Blessed Virgin Mary, / who bore the Eternal Child and God in her arms. / Ask Him to give peace to the world / and salvation to our souls. / For the Son speaks to You, the Mother of God, / I For all Your requests will be fulfilled for good./ For this reason and We fall, we pray / and hope in You, so that we do not perish, / we call Your name: / For You are the Lady, // The seeker of the lost.
Kontakion of St. To Job, Patriarch of Moscow and All Rus', tone 7:
In a time of fierce temptation / you became like the long-suffering Job, / you offered Christ as a living and blameless sacrifice / for yourself, / turning your flock to repentance, / the patient saint of Job, / pray for us too for everything give thanks to the Lord / and always give // glory to God.
Troparion to St. Herman of Alaska, tone 7:
The bright star of the Church of Christ, / shining in the north, / guiding everything to the Kingdom of Heaven, / the teacher and apostle of the true faith, / the representative and intercessor of the persecuted, / an elegant decoration of the Holy I am to the Church in America, / like Father Herman of Alaska, / praying to the Lord our Savior , // our souls will be saved.
Kontakion Rev. To Macarius the Roman, Wonderworker of Novgorod, tone 7:
From Rome you shone like a bright star, / like our Father Macarius, / and you dwelt in the desert, / you enlightened with your pure life / faithfully flowing to you. / And so do we, Glorifying your bright memory, we cry to you: Rejoice, Reverend Father Macarius.
Troparion of Blessed Xenia of Petersburg, tone 7:
Having loved the poverty of Christ,/ now enjoying immortal meals,/ having exposed the madness of the world through imaginary madness,/ through humility on the cross you have received the power of God./ Segora O you who have acquired the gift of miraculous help, / Blessed Xenia, pray to Christ God // to deliver us from all evil through repentance.
Troparion Sunday, voice 37:
Destroyed є3сi2 крт0м your1m death,/ є3сi2 revealed paradise to the robber:/ є3сi2 offered tears to the mron0sits,/ є3 ґпслвмъ commanded є3сi2 to preach:/ ћкw є3сі2 xrte b9e,/ the gift of peace // great mercy.
BGor0dichen, voice з7:
Ћкw our resurrected treasure,/ on tS hopefulzсz everything is petazz,/ t r0va and3 depths2 of sins are built2:/ tb6nnyz sins sp7slA є3сi2,/ waiting for our sleep:/ even before the birth A dv7a, i3 in rzhctvo dv7a,// i3 in rzhctvo you still remain dv7a.
Kontakion Sunday, voice з7:
No one can hold the power of mortals:/ there will be crushing and destruction of the power of 3S./ there will be a day,/ people agree, they will rejoice:/ presenting, verbatim, sleeping with the present in faith, // go back to the resurrection.
Troparion for the Transfiguration of the city of BGa and 3 sp7sa of our ї}sa hrta, voice з7:
Transformation on the mountain, xrte b9e,/ showing your6m your glory2,/ as may:/ may our sinners rise up/ your everlasting light,/ through your prayers, // the day before, sla wa you.
Condak of the transformation of gDa bGa and3 sp7sa nashegw ї}sa hrta, voice з7:
On the mountain of transformation є3сi2,/ and 3 ћskin in the place ў§2 yours2,/ thy glory2, хрте b9е, 11desh:/ yes є3 where we are crucified,/ the suffering ќбw ўunderstand free,/ mjrovi about tell // ћкw you2 є3сi2 truly џ§ee sisnie.
Kontakion for the worship of chtnagw i3 life-giving krtA, voice 37:
No one will keep the fiery spring / guard the gates of the 3dem: / you will find the glorious union of the tree of the godfather, / the mortal sting, and the 3rd anniversary victory is predicted. For those of you in Ede // enter again into paradise.
Troparion for the week њ fwмЁ, voice з7:
The gr0bu is sealed,/ the gr0ba is alive, the gr0ba has risen є3сi2 хрте б9е,/ and the 3 doors are closed,/ the student appeared to us є3сi2,/ all Sunday:/ the right one has renewed us,// in greatness Hey your mercy.
Troparion of the Pres™y BTSDE in honor of є3S їкння, and 3menablez recovery of the lost, voice з7:
Rejoice, blessed be 27o,/ in ib8stіzh your 1x eternal baby and 3 bGa carried1vshaz,/ ask 2 є3rd2 date of peace/ and 3 our souls sleep./ sn7b for you, bGomati, broadcasts,/ ћкw sun‰ past 1ніz yours‰ in blg0e and 3sp0l./ segw2 for the sake of and3 we2, incidentally, pray for TS, so that we do not perish,/ and4mz yours and3change:/ that is why є3SI2, in Lchtse,// recovery of the lost.
Troparion to the Holy Spirit, Patriarch of Moscow and 3 All Rus', voice 3:
In the year of fierce and 3temptation/ long-suffering Iwu fell,/ I brought 3si2 to myself as a living and3 immaculate sacrifice,/ I brought 1 the flock to the confession,/ patiently 1ve with™i11el,/ they say and 2 and 3 we always give thanks for everything / and 3 always give // glory bGovi.
Troparion to the Holy Herman of Hlskinsky, voice 37:
“Here is the light of the world, / in the north we asked for it, / everything to the center of our guide, / teacher and 3 of the true faith, / representative and 3 protector of the persecuted, / embellishment and 3 of the strong s™hz tsRkve in ґmeritsa,/ prpdbne џtche germane ґlsskiy,/ prayers ko Good luck to our souls, // good luck to our souls.
Kontakion to the Holy Macarius of Ri1mlznin, the Wonderworker of Novgorod, voice 3:
T r1ma has risen є3si, ћskin ѕvez of the Most Holy Light,/ is our macarie,/ ѕ infused into the desert,/ enlightened є3si with your pure life/ faithfully flowing to you E./ also3 we2, glorifying your bright memory2, we cry out to you2:// Rejoice, thank you for the makarie.
Troparion with you, dear Khenia, mindless wanderer of Petersburg, voice 3:
You have loved the poverty of Christ, / the immortal meals we have not enjoyed, / the madness of the imaginary madness of the world that has been revealed, / with humility to the strength of the great rebirth of є3с2:/ now for the sake of the gift of a miracle effective help to the sufferer,/ xenie blzhennaz, pray2 xrta bGa,// and get rid of us t all the time.
Author: Administrator
Publication date: 05/14/2019
Responses (426)
You must be logged in to leave a response.
