The first akathist to the Mother of God. Akathist to the Annunciation of the Blessed Virgin Mary

The Icon of the Mother of God "The Chosen Governor" is an extract, that is, an updated list, from the Czestochowa icon of the Mother of God, known for its miracles. It was created quite recently, in the 21st century, according to the vision of one monk. The icon depicts the Most Holy Theotokos in military attire, which symbolizes the participation of the Mother of God in the battle with evil forces for human souls.

Chosen Governor - the icon of the Mother of God, protecting from any dangers

The full name of the icon is “Victory Chosen Governor” - words from the ancient akathist to the Mother of God. They mean that the Mother of God, as a Warrior Woman, is ready to fight the devil and his servants - demons, to protect believers from the magical influence of magicians, sorcerers and psychics. There were many pilots and partisans during the Great Patriotic War - and now the Mother of God is fighting with Her Grace with many satanic forces for peace, for Russia and for the soul of every person. In danger, turn to the Mother of God with a prayer for protection - she will certainly come to the rescue.

The image of the "Climbed Governor" was revealed in a dream in 2004 to Abbot Seraphim, a monk of the Holy Vvedensky Verkh-Techensky Convent of the Kurgan diocese. There is now the original icon. According to the iconography (appearance of the icon), this is a list from the Czestochowa icon of the Mother of God, which is very revered in those places, only the Mother of God is dressed differently - in ancient Russian military clothing.

The icon of the "Choose Voivode" is also called "Russian Invincible Victory", it has an inscription calling for fidelity to God: "Stand for Christ until the martyr's cross."

Akathist in front of the icon "Choose Governor" - a prayer for protection from evil forces and troubles

From church traditions, they mention that the image of the Mother of God in armor existed before, and the icon-prototype of the “Choose Governor” - Częstochowa - was created during the life of the Mother of God by the Evangelist Luke, along with the glorified icons of the Mother of God Hodegetria, Vladimirskaya, Tikhvinskaya ... Undoubtedly, such an image inspired soldiers to feats of arms for their faith and Motherland.

The icon of the Chosen Governor is commemorated on March 19, together with the image of the Mother of God of Czestochowa. On this day, an akathist is read in front of her, prayers are performed.

with life's difficulties,

in troubles and misfortunes,

with damage, possible exposure to psychics or sorcerers,

in a state of enmity, quarrels in the family and at work.

You can read the akathist to the icon of the Theotokos the Chosen Voevoda online using the text below. Both the akathist and any prayers can be read not only from the prayer book, but also from the screen of a phone or computer - the Church does not prohibit this.
Through the prayers of the Most Holy Theotokos, may the Lord Jesus Christ keep you!

Watch the video of the akathist in front of the icon of the Mother of God of the Chosen Governor:

With the blessing of the Metropolitan of St. Petersburg and Ladoga VLADIMIR

Reviewer - Archimandrite Iannuary (Ivliev)

The Akathist to the Most Holy Theotokos "Rejoice, Unbrided Bride" is the first in time to be written and the most famous of the akathists used in the worship of the Orthodox Church. Being an unsurpassed poetic and theological masterpiece, it requires a competent philological and theological interpretation. This edition of the Akathist contains a detailed commentary, the purpose of which is to help the Orthodox believer, as well as any interested reader, to feel how love for God and for the Blessed Virgin Mary finds expression not only in the dogma of the Church, but also in the beauty of the poetic word.

Foreword

The Akathist to the Blessed Virgin Mary is a laudatory hymn in honor of the Blessed Virgin Mary, composed in Byzantium, according to various assumptions, between the 5th and 7th centuries, or, in any case, in the early Byzantine era. The authors could be Rev. Roman the Melodist (VI century), George of Pisidia (VII century), Patriarch Sergius (VII century), and others. indicates its original liturgical application. However, the term "akathist" did not immediately become a designation for the hymnographic liturgical genre (like the troparion, stichera, canon, etc.). This happened after, following the model and in imitation of the first and for a long time the only one of its kind, “Akathist to the Most Holy Theotokos”, they began to compose other hymns repeating its formal structure, which also began to be called akathists - to the Lord Jesus Christ, the Mother of God in connection with various Her icons and feasts, as well as saints, are very different in their theological and poetic value. Especially akathist creativity developed in the 2nd Christian millennium, including in Orthodox Russia, retaining its significance to this day.

In the modern liturgical life of the Orthodox Church, the Byzantine Akathist to the Most Holy Theotokos continues to occupy a preeminent and exclusive position, as evidenced by the fact that he, the only one of all akathists, is inscribed in the liturgical charter. His firm place is in the Lenten Triodion, on the morning of Saturday of the fifth week of Great Lent, in connection with which this Saturday is called the "Saturday of the Akathist" or "Praise of the Most Holy Theotokos."

In compositional terms, the Akathist is a large and complex, but at the same time very harmonious work. It consists of thirteen kontakia (shorter, to a certain extent completed stanzas) and twelve ikos (more extended stanzas, the beginning of which is similar to kontakia). Kontakion and ikos alternate with each other. The main feature and main content of the ikos is twelve different appeals to the Mother of God each time, beginning with the word "Rejoice" - the Greek greeting "haire" (or "here"). These appeals are prayerful and poetic variations on the theme of the greeting that the Archangel Gabriel addressed to the Blessed Virgin Mary on the day of the Annunciation: “Rejoice, Blessed One! The Lord is with you” (Luke 1:28). The poet puts them into the mouth of one of the participants in the gospel or church history: the Angel Gabriel, the baby John the Baptist, who is still in the womb of Elizabeth, shepherds, sorcerers, believers, the Church, etc. Each ikos ends with the same refrain “Rejoice , The bride is not a bride. The kontakia ends with "Alleluia" (Heb. "Glory to Thee, God"), with the exception of the first kontakion, which has the ending ikos: "Hail, Brideless Bride." It was precisely such a scheme that was taken by subsequent poets as an object of imitation, which is why it became a form of a genre filled with various content.

The inner richness and beauty of the Akathist - both in theological and dogmatic, and in prayer and liturgical, and in artistic and poetic respects - are evaluated only in superlatives. It can be said that it is an amazing combination of things that seem difficult to combine: dogmatic accuracy and depth, comparable to the accuracy and depth of the creeds of the Ecumenical Councils, and amazing poetic elegance, which makes the Akathist a literary and artistic masterpiece. In general, such a combination is characteristic of the best works of Christian hymnography of the Byzantine era, which are used in the worship of the Church up to the present day.

At the same time, all this at the same time makes it somewhat difficult to perceive the meaning of the Akathist - especially for someone who is not familiar with the dogma of the Church, and even if we take into account that the Akathist, like all prayers in the Russian Orthodox Church, is read or sung in Church Slavonic . Plus, the Church Slavonic text of the Akathist, being a literal translation of the Greek original, accurately reproduces its complex, ornate syntactic structure, characteristic of early Byzantine poetry.

True, a number of inherent features of the original, i.e., the Greek text of the Akathist, could not have been lost during translation - features associated with its rhythm and phonetic correspondences (alliterations) within each pair of hayretisms (i.e., greetings beginning with "Rejoice ”), and they are really grouped in pairs, so that six pairs are formed in each ikos, not counting the repeated final “Hail, Unbrided Bride.” In terms of the number of syllables, the first and last pair are always the shortest, and towards the middle they lengthen. By the way, this paired structure of hayretisms in the Russian liturgical tradition is expressed at least musically: all kontakia, except for the first and sometimes the thirteenth, as well as all the beginnings of ikos, are usually read by the priest, and the khairetisms themselves are sung by the choir, and for two (or four) all time repeating melodic lines.

But the most amazing feature of the Greek text of the Akathist is probably the phonetic play on words. Of course, it turns out to be completely impossible to preserve it in translation, so that only the ideological correspondence of the hairetisms within the pairs is retained. For example, already the first pair of hayretisms of the first ikos, which is translated in Slavonic as “Rejoice, through which joy will shine;

Rejoice, Eyuzhe the oath will disappear”, in Greek (in Russian transcription) it will sound like this: “Khaire, di hes he hara eklampsey; Khaire, di hes he ara ekleipsei" (stressed syllables are underlined), where "hara" (joy) / ara" (oath) and "eclampsei" (shine) / "ekleipsei" (disappear) form alliterations, and hairetisms in general rhythmically correspond each other. Similar correspondences are found in many in the Greek text of the akathist (some of them will be indicated).

In addition, the Akathist in the Greek original has an alphabetic acrostic, according to which alternating kontakia and ikos begin each time with a new letter of the Greek alphabet in their strict order - from alpha (“Protector Angel ...”) to omega (“O all-singing Mati ...” - according to -Slavonic it can be seen just on the example of the first ikos and the last, thirteenth kontakion).

The main recurring hayretism is the greeting “Rejoice, Unbridened Bride” - an expressive example of how difficult it is to translate into modern language a Church Slavonic phrase, the meaning of which is generally clear, but to convey which, while maintaining the height of style and reverent reverence, is almost impossible. And yet, we are talking about the ever-virginity of the Mother of God - one of the most precious mysteries for the Church associated with the Incarnation, about which the creed says: “and incarnate of the Holy Spirit and Mary the Virgin ...” The Virgin Mary is the Bride Who has no groom , or husband, in the carnal sense (this is precisely the meaning of the word “non-bride”), but Who, without a husband, without seed, became the Mother of our Lord Jesus Christ.

The Akathist has a great apologetic significance for the Church - both for the Orthodox and, by the way, for the Catholic. The fact is that the veneration that surrounds the person of the Most Holy Theotokos in the Orthodox Church directly stems from the main, original and unique Christian dogma - the dogma of the Incarnation, that the Word (Son of God) became flesh, man (John 1: fourteen). The Incarnation takes place with the free participation of the Virgin Mary, more precisely, with her humble, but conscious consent to contribute to the “eternal counsel”, that is, the implementation of the eternal plan of God: “Behold, the Servant of the Lord; let it be done to me according to your word” (Luke 1:38). One of the first to draw attention to this important side of the coming of Christ was the apostle and evangelist Luke - that is why only in the Gospel of Luke we read the story of the Annunciation to the Virgin of Nazareth, “betrothed to a husband, named Joseph, from the house of David; the name of the Virgin is Mary” (Luke 1:27). Following St. Luke expresses her joy at the condescension of God to man in the veneration of the Most Holy Theotokos, with whose person and ministry it is so logical to connect all aspects of the Christological mystery of the Incarnation without exception. The Akathist to the Most Holy Theotokos is a vivid and, perhaps, unsurpassed example of how, with all the extensive praise addressed, it seems, exclusively to the Virgin Mary, everything in it is subordinated to the mystery of human salvation in Christ and in no one else.

Akathist to the Most Holy Theotokos

The chosen Governor is victorious, as if having got rid of the evil ones, with thanksgiving we will describe Thy servants, Mother of God; but as if having an invincible power, free us from all troubles, let us call Ty:

Rejoice, unbridened bride.

An intercessor angel from heaven was sent to speak to the Mother of God: Rejoice! And with a bodiless voice, You are embodied in vain, Lord, horrified, and standing, calling to Her like this:

Rejoice, Yehuzhe joy will shine.

Rejoice, Eyuzhe oath will disappear.

Rejoice, call of fallen Adam.

Rejoice, deliverance of Evin's tears.

Rejoice, height, inaccessible to human thoughts.

Rejoice, depth, incomprehensible and angelic eyes

Rejoice, for thou art the seat of the king.

Rejoice, for you carry the Whole Bearer.

Rejoice, star that manifests the sun.

Rejoice, womb of the Divine incarnation.

Rejoice, the creature is renewed by it.

Rejoice, we worship the Creator.

Rejoice, unmarried bride.

Seeing the saint to herself in purity, she speaks boldly to Gabriel: the most glorious of your voice is inconvenient to my soul: the birth of a seedless conception is like a verb, calling: Alleluia.

Seeking the unintelligible mind, the Virgin, cry out to the servant: from the side of the pure Son, how is it to be born powerfully, rtsy mi; to Neizha, he speaks with fear, both calling to Sitse:

Rejoice, advice of the inexpressible mystery woman.

Rejoice, silence of those who ask faith.

Rejoice, beginning of the miracles of Christ.

Rejoice, for His commandments are supreme.

Rejoice, heavenly ladder, where God descends.

Rejoice, bridge, bring those who are from earth to heaven.

Rejoice, angels' verbose miracle.

Rejoice, demons' mournful defeat.

Rejoice, Light inexpressibly gave birth.

Rejoice, thou who didst teach not a single one.

Rejoice, thou who surpasses the mind of the wise.

Rejoice, thou who illumines the meanings of the faithful.

Rejoice, unmarried bride.

The power of the Most High autumn then to the conception of marriage is unskillful, and the prosperous one is lying, like a sweet village showing, to everyone who wants to reap salvation, always sing to the song: Alleluia.

Having a God-pleasing Virgin's womb, rise to Elizabeth: the baby onoya abie knowing sowing a kiss, rejoicing, and playing like songs crying out to the Mother of God:

Rejoice, Branches that do not fade away.

Rejoice, acquisition of the fruit of the immortal.

Rejoice, Maker who makes a philanthropist.

Rejoice, giving birth to our life-giver.

Rejoice, Nivo, growing the abundance of bounties.

Rejoice, Trapezo, bearing an abundance of cleansing.

Rejoice, for you prosper as food paradise.

Rejoice, for you are preparing a haven for souls.

Rejoice, pleasant prayer censer.

Rejoice, purification of the whole world.

Rejoice, God's good will towards mortals.

Rejoice, boldness of mortals towards God.

Rejoice, unmarried bride.

Having a storm inside, having doubtful thoughts, the chaste Joseph was confused, in vain unmarried to You, and thinking of a spoiled marriage, Immaculate: having led away Your conception from the Holy Spirit, the speech: Alleluia.

Hearing the shepherd of the Angels, singing the carnal coming of Christ, and flowing like a shepherd, they see Him, like a lamb without blemish, in the womb of Mary, she has been saved, Deciding more singing:

Rejoice, Lamb and Shepherd Mati.

Rejoice, yard of verbal sheep.

Rejoice, torment of invisible enemies.

Rejoice, opening of heavenly doors.

Rejoice, for the heavenly will rejoice over the earthly.

Rejoice, for the earthly ones rejoice in the heavenly ones.

Rejoice, silent mouth of the Apostles.

Rejoice, invincible insolence of the Passion-bearers.

Rejoice, affirmation of firm faith.

Rejoice, bright knowledge of grace.

Rejoice, we have clothed ourselves with glory.

Rejoice, unmarried bride.

The divine star was seen by the Volsvi, then following the dawn: and like a lamp holding me, then I will test the mighty King: and having reached the Incomprehensible, rejoicing, crying out to Him: Alleluia.

You see the youths of the Chaldeans, who created people with the hands of the Maiden, and the Lord who understands Him, and even the slave, the ghost is pleasant, daring to serve Him, and cry out Blessed:

Rejoice, unsetting Stars of the Mother.

Rejoice, dawn of the mysterious day.

Rejoice, you who quenched the charms of the oven.

Rejoice, Enlightening Trinity mysteries.

Rejoice, sweeping away the inhuman tormentor from the authorities.

Rejoice, thou who didst show Christ the Lord, the Lover of mankind.

Rejoice, deliverer of the barbarian ministry.

Rejoice, timenia that removes deeds.

Rejoice, thou who quenched the fire of worship.

Rejoice, changeling flame of passions.

Rejoice, faithful teacher of chastity.

Rejoice, joy of all kinds.

Rejoice, unmarried bride.

The preachers of God-bearing were the former Volsvi, returning to Babylon, having finished Your prophecy: and preaching Thee Christ to all, leaving Herod as if speaking, not leading to sing: Alleluia.

Resplendent in Egypt, the enlightenment of truth, drove away the darkness of lies: idols of him, Savior, who cannot endure Your strength, fall. Those who are delivered cry out to the Theotokos:

Rejoice, correction of men.

Rejoice, having corrected the charms of the state.

Rejoice, thou who exposed idol flattery.

Rejoice, sea that drowned the mental pharaoh.

Rejoice, stone that gave drink to those who thirst for life.

Rejoice, pillar of fire, instruct those who are in darkness.

Rejoice, cover of the world, wide clouds.

Rejoice, food, receiver of manna.

Rejoice, sweetness of the holy servant.

Rejoice, land of promise.

Rejoice, honey and milk flow from nothing.

Rejoice, unmarried bride.

Wanting Simeon to pass away from the present age, the charming one, thou hast gone away like a Baby to him, but thou hast known him and the perfect God: the same marveled at Your inexpressible wisdom, calling: Alleluia.

A new show of creation, the Creator appeared to us, who were from Him, from a seedless womb, and preserving it, as if it were imperishable, but let us cry out to see a miracle:

Rejoice, the image of the resurrection, turning over.

Rejoice, manifesting angelic life.

Rejoice, brightly fruitful tree, faiths feed on worthless things.

Rejoice, blessed-leaved tree, by which many are covered.

Rejoice, carrying the Redeemer to the captives in the womb.

Rejoice, giving birth to the Mentor of the erring.

Rejoice, Judge of the righteous supplication.

Rejoice, forgiveness of many sins.

Rejoice, garment of naked boldness.

Rejoice, love, conqueror of every desire.

Rejoice, unmarried bride.

Having seen a strange Christmas, let us move away from the world, the mind has gone to heaven, for this reason, for the sake of a high God, a humble person appears on earth, even if he attracts to the heights, To that crying: Alleluia.

All be in the lower, and the higher, the indescribable Word does not retreat: the descent is divine, but the passage is not local, and the birth of the God-pleasing Virgin, hearing this:

Rejoice, God's incapable container.

Rejoice, honest mystery of the door.

Rejoice, doubtful hearing of the infidels.

Rejoice, well-known praise of the faithful.

Rejoice, chariot of the Most Holy Existing One on Cherubim.

Rejoice, glorious village of the Existing Seraphim.

Rejoice, you who gathered the opposite at the same time.

Rejoice, combining virginity and Christmas.

Rejoice, the crime will be solved by her.

Rejoice, paradise opened up to you.

Rejoice, key to the kingdom of Christ.

Rejoice, hope of eternal blessings.

Rejoice, unmarried bride.

All angelic nature was surprised at Your great incarnation of the work: unapproachable, like God, in vain, a man who is approachable by all, we are abode, hearing from everyone: Hallelujah.

Vetia is multi-talked, like a silent fish we see about You, the Mother of God: they are perplexed to say, even if the Virgin was abiding, and she was able to give birth; we, marveling at the mystery, truly cry out:

Rejoice, friend of the Wisdom of God.

Rejoice, providence is His treasure.

Rejoice, revealing the unwise wisdom.

Rejoice, cunning wordless denunciator.

Rejoice, as if you were wrapped up in the seeker of luthias.

Rejoice, for the fabulists have withered.

Rejoice, tearing Athenian weaving.

Rejoice, fulfilling fishermen's net.

Rejoice, thou who drawest from the depths of ignorance.

Rejoice, enlightener of many in the mind.

Rejoice, ship of those who want to be saved.

Rejoice, haven of worldly voyages.

Rejoice, unmarried bride.

To save the world, even as the Decorator of all, he came to this self-promised, and, this Shepherd, like God, for the sake of us, a man appears for us, calling like this, like God hears: Alleluia.

Thou art a wall to the virgins, Virgin Mother of God, and to all who resort to Thee: for the Creator of heaven and earth arrange Thee, Most Pure One, dwell in Thy womb, and teach Thee to invite all:

Rejoice, door of salvation.

Rejoice, head of the mental building.

Rejoice, giver of divine goodness.

Rejoice, thou hast renewed thy conceived coldly.

Rejoice, for you punished those who were robbed by the mind.

Rejoice, exercising corruption of meanings.

Rejoice, giving birth to the Sower of purity.

Rejoice, O devil of seedless torment.

Rejoice, thou who didst unite the faithful of the Lord.

Rejoice, kind nursemaid of the virgins.

Rejoice, bride-groom of the souls of the saints.

Rejoice, unmarried bride.

All singing is conquered, striving for the multitude of Thy many bounties: if we bring to Thee, the Holy King, we perform nothing worthy, even if You gave us crying: Alleluia.

The light-receiving light of those who exist in the darkness, we see the Holy Virgin: the immaterial bo, burning fire, instructs the whole to the divine mind, the dawn enlightens the mind, and is honored by this title:

Rejoice, bright ray of the sun.

Rejoice, luminary of the unstoppable light.

Rejoice, lightning, enlightening souls.

Rejoice, like thunder, fearsome enemies.

Rejoice, for enlightenment shines brightly.

Rejoice, for you exude a multi-flowing river.

Rejoice, font painting the image.

Rejoice, sinful defilement.

Rejoice, bath, washing conscience.

Rejoice, cup, drawer of joy.

Rejoice, smell of the fragrance of Christ.

Rejoice, belly of secret joy.

Rejoice, unmarried bride.

Grace to give, having desired the debts of the ancients, all the debts of the solver of man, come by Himself to those who have departed from That grace: and discord the handwriting, hears from all sitse: Alleluia.

Singing Thy Nativity, we praise Thee all, like an animated temple, the Mother of God: in Thy bosom you dwell, contain everything with your hand, Lord, sanctify, glorify, and teach you to cry out to you all:

Rejoice, village of God and the Word.

Rejoice, great holy of holies.

Rejoice, ark gilded with the Spirit.

Rejoice, inexhaustible treasure of life.

Rejoice, honorable crown of pious kings.

Rejoice, honest praise of the reverent priests.

Rejoice, unshakable pillar of the Church.

Rejoice, unbreakable wall of the kingdom.

Rejoice, victories will rise up through her.

Rejoice, foes fall down on her.

Rejoice, healing of my body.

Rejoice, salvation of my soul.

Rejoice, unmarried bride.

Oh, all-singing Mother, who gave birth to all the saints, the most holy Word! Having accepted the present offering, deliver everyone from every misfortune, and future torment, crying out to You: Alleluia.

Notes

1. In the Greek tradition, all stanzas - both small and large - are called ikos, which literally means "house" and has roots in Syriac poetics. Separate large poems were called kontakami, while in the Slavic tradition it became customary to designate small icoses of the akathist (in addition to another meaning that the word “kontakion” has - a separate short holiday hymn similar to a troparion).

2. In the synaxar of the Sabbath Akathist in the Lenten Triodion, it is said that it was performed in Constantinople on August 7, 626 as a song of thanksgiving to the Theotokos for deliverance from the invasion of foreigners (Avars). Strictly speaking, only the 1st kontakion has such a meaning, in which the Mother of God is sung as a “chosen voivode”, that is, a military leader (voivode) who excels in battles: the word “chosen” or “chosen” (Greek “hypermachos” - from "hypermaheo", which means "fight") comes from the word "scold", and not from "choice", "election", as this word is misinterpreted in some other akathists. She, the “Choose Governor”, ​​who delivered her slaves, or, in Greek. the original, our city (Constantinople and, more broadly, the people as a whole, the policy), “from the evil”, we will “write down” (letters, “write”) “thankful” and “victorious”, i.e., we exalt grateful victorious songs ("victorious" - slav. pl.). The kontakion ends with a prayer request to the Theotokos, as having power, i.e., power and strength, invincible, to continue to deliver her people from all troubles, so that they joyfully cry out to Her: “Rejoice, Bride of the Bride.” The further text of the Akathist is no longer directly connected in any way with the event that explains the content of the 1st kontakion. Apparently, initially the kontakion was a separate hymn, and then, in connection with the events of 626, it was once and for all attached to the Akathist.

3. The beginning of the 1st ikos is directly connected with the beginning of the events of the Annunciation (Luke 1:26-28). The twelve hayretisms of the 1st ikos, predominantly dogmatic (soteriological) in content, are put into the mouth of the Archangel Gabriel, the representative (chief) of all the Angels, sent to the Mother of God to say (speak) to Her “Rejoice!”. At the same time, he himself is amazed (horrified), seeing (in vain) how in response to his voice - incorporeal, like the voice of an angel - the incarnation, the incarnation of the Lord begins. And he calls out to the Mother of God: Rejoice...

4. "Eyuzhe" - Church Slavonic relative pronoun "which" (creates, fall.). This refers to the Mother of God, Who, or, more precisely, through Whom joy will shine - the future incarnation of the Son of God.

5. Regarding the rhythmic and phonetic correspondence of the first pair of hayretisms of the 1st ikos, see the preface.

6. Continuation of the theme of the first chapters of the Bible. Fallen Adam, and every person in him, is again called by God for fellowship. This call (appeal) of God to a man - Adam - occurs through the Mother of God, since through Her God becomes a man.

7. The human race is saved in its entirety, consisting of two aspects - male, Adam, and female, Evin. Such a duality of humanity and, accordingly, of its salvation, constitutes the parallelism of the second pair of hayrethisms. The thought expressed in the previous Khairetism and referring to the masculine, i.e., rational awareness of the Fall, here implies the feminine, Eve's tears, i.e., emotional experiences on the same occasion. These tears will also be delivered with the coming of Christ.

8. First of all, a grammatical comment that is relevant for the entire Church Slavonic text of the Akathist: in Church Slavonic there is a vocative case with its own ending, which is lost in modern Russian. Since without exception all hayretisms are an appeal to the Theotokos, Her names are in the vocative case. This is most striking when feminine nouns are used: the ending "a" is changed to "o" or "e": bride / bride; height / height; depth / deep; star / star; rod / rod; ladder / ladder, etc. Masculine names end in "e": bridge / bridge; yard / yard. On nouns of the middle gender (“appeal”, “deliverance”, “tree”) this is not reflected.

9. The Mother of God, as having provided the mother's womb to the Son of God, in church hymns is often referred to as the royal throne (royal seat, in Greek "cathedra", hence "pulpit") of Christ God - the King of the entire Universe.

10. Jesus Christ is God the Almighty, that is, God, holding, bearing everything (Glory. "all"). The Mother of God carries him in her womb. The play on words is obvious, preserved in the Slavic translation.

11. The Mother of God is compared to the morning star, heralding the dawn, while the sun refers to Christ Himself.

12. The last pair of Hayretisms is filled with exclusively dogmatic meaning. The Incarnation, as the whole New Testament proclaims, is the beginning of the history of a new creation: the creation (creature) is truly renewed, begins a new life in Christ, which becomes possible thanks to the Blessed Virgin.

13. A person expresses worship of God in different ways, but his worship does not always correspond to the truth. True worship is possible only in Christ, since He is the only worthy image of the appearance of God - in the form of a man, and not in the form of any idol, image, or other man-made image. Thus, only through Him, and therefore through the Mother of God, is the most appropriate worship of God the Creator possible. However, in Greek In the text, the phrase has a different meaning: "Rejoice, from Whom the Creator is born (like a child"). At the same time, “creature” and “Creator” in Greek sound even more similar than in Slavonic: “ktisis” and “Ktistes”, so that the two hayretisms end in rhyme.

14. The theme of the Annunciation continues - in response to the greeting of the Angel and the news of the upcoming Birth, Mary is perplexed: “how will it be when I don’t know my husband?” (Luke 1:34). The 2nd kontakion poetically recounts the bewilderment of the Virgin, who knows about Her purity and boldly says to Gabriel: do you speak of the birth of seedless conception, crying out: Hallelujah?

15. Translation: “Wishing (seeking) to understand (understand) the incomprehensible (misunderstood) meaning (mind), the Virgin turned (cryed out) to the servant (i.e., the Angel):“ How is it possible for the Son to be born from a pure womb (side), - tell (rtsy) to me." He said to her with fear, yet (both) calling out like this (sitz): Rejoice ... ".

16. Through the Annunciation, Mary is honored, or rather, initiated into the plan (advice) of God about the salvation of man, which God has had and has from time immemorial, but which He revealed only partially, gradually, until the time, keeping in an ineffable secret the most important thing: that salvation will happen through the Incarnation. The Virgin Mary was the first to be initiated into this mystery - she became, in Greek. "mustice", or to those who in Russian can be called "mystery-keeper". In Russian theological and liturgical usage, this term means a participant in a church sacrament.

17. In rhyme with the Greek "mustis", which ends the previous hayretism, "pistis" ("faith"), which ends the present. Translation: "Rejoice, faith (or, more precisely, the basis for faith) of those who pray in silence ”(This is exactly what a more correct translation from Greek will be). By silence, obviously, is meant a quiet, silent prayerful state.

18. Christ's ministry is not only His words, but also deeds - signs that outwardly look like miracles. He preached with both words and miracles. Mary, as the Mother of Jesus, thus gives rise to His ministry of miracles.

19. Parallel to previous hairetism. Glavizna is a synonym for the beginning; commandments - commandments, commands, in Greek. dogma, gen. pad. "dogmaton", which is also one of the aspects of the Lord's ministry (see previous comment). At the same time, "miracles" and "decrees" in Greek. the text make up a rhyming pair of alliterations: "taumaton" / "dogmaton".

20. “Ladder (ladder), on which God descended (from below)” - an image inspired by the Old Testament story about how the forefather Jacob saw in a dream a ladder connecting the earth with heaven, along which Angels ascend and descend (Gen.28:12 ; cf. John 1:51). It symbolizes the relationship of God with man, and to the greatest extent - the Incarnation and, therefore, is one of the Old Testament prototypes of the Mother of God.

21. The second khayretism of this pair complements the first: as God descended to earth, so people (who exist on earth) ascend to God, to heaven. The Church teaches about the Mother of God that Her participation was free and conscious - such, following the example of which a person has the opportunity to be led to God, to heaven.

22. Translation: "Rejoice, miracle, about which the angels do not stop talking, telling."

23. Opposite-symmetrical thought: "Rejoice, defeat of demons, about which they do not stop crying." “Multiple” / “mournful” and “miracle / defeat” (in older versions of the Slavic translation one can find not “defeat”, but “scab”) in Greek. form alliterations: “polytrulleton” / “polytreneton” and “tauma / trauma”.

24. This pair even forms a syntactic unity: in fact, we have one sentence, divided into two hayretisms. This makes sense. Light is Christ (cf. John 8:12, 9:5). Having given birth to Christ, the Mother of God gave birth to Light. Birth is inexpressible, i.e., inexpressible - the second hayretism reinforces this idea: the Virgin did not explain, did not teach anyone (not a single one) how (however) She gave birth to Light. At the same time, a phonetic correspondence is again involved, although somewhat unusual: the Greek “phos” (“light”) in the second hayretism corresponds to “pos” (“kako”, that is, “how”).

25. By her obedience to the will of God, the Mother of God surpassed all human wisdom and knowledge (reason) of all wise men.

26. The Mother of God illuminates the minds (i.e. minds) of those who are faithful, i.e. believe in Christ.

27. This kontakion uses the image of a fertile field (Greek “agros”, Slav, “village”), on which the harvest is made.

28. The retelling of the Gospel continues: the Virgin, having received God in her womb, hastened to Elizabeth (see Luke 1:39–40). The baby of Elizabeth (that is, the future John the Baptist, whom Elizabeth had been waiting for six months - see Luke 1: 24-26), having learned (learned) the greeting (kissing) of Mary, rejoiced and, crying (Luke 1: 41 ), literally, galloping (cf. 2 Sam. 6:14), exclaimed to the Mother of God, as if with a song: Rejoice ...

29. The unfading branch, the rod (branch) of which is called the Mother of God, is the royal family of David, from which the Messiah, Jesus Christ, comes through the Virgin Mary. In general, the image of the vine, symbolizing the Church in its unity, is often used in Holy Scripture (see, for example, John 15:1). The Mother of God is undoubtedly the most valuable and fruitful branch (cf. the following hayretism).

30. The branch produces the immortal fruit - Jesus Christ. Mother of God - the acquisition (acquisition) of an immortal fruit. The entire first pair of hairetisms forms a rhyme: “Khaire, blastu amaranth clema; Haire, carp akerat ktema.

31. Doer - God the Creator. In Church Slavonic, the role of the instrumental case is most often played by the accusative case. Therefore, the phrase is translated as follows: "Rejoice, making the Maker a Lover of mankind (that is, God the Creator God the Lover of mankind)".

32. Translation: "Rejoice, you who gave birth to Him who planted our life." Here, firstly, there is an allusion to the Old Testament story about the planting of a garden (paradise) by God as an environment for human life (Gen. 2:8). Secondly, "The Worker" and "The Planter" in Greek. - consonant words: "georgon" and "futurgon".

33. In older editions of the Slavic text, instead of "multiple pregnancy" is "gobzation".

34. "Cleansing" - in this case, the biblical term is so translated, meaning the Golgotha ​​sacrifice of Christ as "propitiatory", "conciliatory" before God (1 John 2:2, 4:10), i.e. having a redemptive, cleansing from sin meaning for the human race. The meal - as a symbol of participation and access to the fruits of propitiation, purification, performed by Jesus Christ.

35. The word "paradise" in this case is translated from Greek. "leimon", which literally means "meadow" - a symbol of plant abundance. This is a different word than "paradeisos", which is usually translated exactly as "paradise" in the sense of "garden". The word “food”, also only in this case and in another khayretism (see below), translates a broader concept - pleasure in a positive sense, like happiness, joy. In other words, it means a meadow abounding in blessings. Through the Incarnation, that is, through the Mother of God, a person is given the opportunity to eat in the "meadow" of these blessings. Hence the metaphor, which refers to the Mother of God, who has again grown (you flourish - in the church - a Slav. lang. transitive verb) food paradise.

36. Unity with God, marked by the Incarnation, is the goal of life for the believer. In the Mother of God, thus, preparations are made to achieve this goal - a haven is being prepared, literally, “pier”, “harbour”. "Paradise" and "shelter" (in wine. Pad.) - in Greek. consonant: "leimona" and "limena".

37. A censer from which incense is fragrant, and incense in general, has been an integral attribute of church worship and prayer in general since ancient times and therefore a symbol of prayer. However, not every prayer is pleasing (pleasant) to God, but only one that is combined with love, trust and humility - all that appeared to the greatest extent in the life of the Virgin (cf. JIk. 1, 38). Prayer means the intercession of the Mother of God before God, Her, in Greek. literally "message" from us to God.

38. This contains, perhaps, two aspects: firstly, through the Nativity of Christ the world is filled with God's presence and therefore is cleansed, or rather, it is given the opportunity to be cleansed (from evil and sin), and secondly, this is done with a conscious and humble consent Theotokos, so that in her face the whole creation, the whole world turns to its Creator. In itself, this step on the part of the creature testifies to its desire to be sanctified, cleansed and renewed. It is performed by the Blessed Virgin (cf. note 34).

39. In the event of the Annunciation, as well as, more broadly, in the event of the Incarnation, God's benevolence toward mortal man is manifested (cf. John 3:16).

40. For its part, mortal man himself longs, or rather dares to ask for living, personal communion with God. The entire sacred history is filled with such boldness: we can recall, for example, the struggle of Jacob with God (Gen. 32:24–30), the questions of Habakkuk (Hab. Job (Job. 19:25-27, 23:3-6), as well as a number of gospel episodes (Matt. 9:20-21, 15:22-28, etc.). And it turns out that this kind of filial, and not slavish, service is pleasing to God (Mt. 9:2, 22; Mk. 10:47–52, etc.). This boldness is not a fight against God in the sense of denying or overthrowing God, but a trusting and frank attitude towards Him (see Job.42:5-6; Matt.15:27, etc.). Sacred history is filled with such boldness. They, in fact, constitute the human impulse that drives it. The fruit of these boldness was the Blessed Virgin. Having been born of Her, the Lord responded to human boldness in the most generous and complete manner. In general, the opposite symmetry of the last pair of hayretisms reflects two closely related aspects of the Orthodox teaching about salvation. Salvation is accomplished by God, but not only with the consent of man, but with his active participation, assistance, co-creation, cooperation with God, that is, in response to boldness that overcomes temptations and doubts.

41. The poet-compiler of the Akathist includes material from the Gospel of Matthew, supplementing the story of St. Luke on the Annunciation. Matthew 1:18-25 speaks of the Annunciation to Joseph, more precisely, of how the Angel of the Lord resolved Joseph's doubts about Mary's expectation of the birth of the Baby. Mary was a Virgin, according to the custom betrothed to Joseph for the preservation of Her virginity, since She was consecrated to serve at the Temple. Translation: “Inwardly overwhelmed with doubts, chaste Joseph, knowing (in vain) You, Immaculate, as not having known marriage (Slavic translation, tracing the Greek text and conveying the Greek preposition “pros” in its usual meaning - “to (You)”, - thereby somewhat obscures the meaning) and considering Your marriage purity stolen, he was confused; having learned (having led away) that conception is from the Holy Spirit, he said: Alleluia.

42. Attention switches to the next page of the Gospel story - the Nativity of Christ, again according to the Gospel of Luke (Luke 2:8-16). Translation: “The shepherds heard the angels singing the coming of Christ in the flesh, and coming (currently) as to a Shepherd, they see Him as an immaculate Lamb, Who in the womb of Mary grew up as in a pasture (pasted). Chanting Her, they exclaimed: Rejoice ... ".

43. As at the beginning of the 4th ikos, Christ is called both the Lamb and the Shepherd. We meet both names in the New Testament (“Lamb” - John 1:29; 1 Pet. 1:19; especially many in Rev.; “Shepherd” - Matt. 25:32; John 10:11 14; 1 Pet. 2:25; Heb. 13:20). This duality expresses two aspects of the ministry of Jesus Christ: as the Lamb, He is sacrificed, just as in the Old Testament lambs were sacrificed to God (cf. Isa. 53:7). And, as God Himself, He is a Shepherd, shepherding, that is, feeding and protecting believers as His own sheep.

44. People are called verbal (that is, intelligent, thinking) sheep in their relationship to God as to His caring Shepherd. The court with the sheep is an image of the Church or the people of God - the community of those who believe in God as their Shepherd. A similar image is quite often found on the pages of Holy Scripture, both in the Old (Ps.22:1–2, 78:13; Jer.23:1–2; Ezek.34, etc.), and in the New Testament (Matt.10: 6:18:12-13; John 10:1 ff.). The Theotokos is metaphorically called the yard of verbal sheep, for from Her was born Christ the Shepherd, through whom we enter the Church as into the yard of sheep.

45. Evil in its spiritual dimension is enmity with God, and concrete manifestations of evil are invisible enemies of God and man. God, who came into the world through the Blessed Virgin, conquers evil and brings them (enemies) torment.

46. ​​A pair of hayretisms mirroring each other in meaning: God is united with man, and therefore angels (heavenly) and people (earthly) rejoice and rejoice together. The words “rejoice”, “face”, from which “rejoicing” is formed, mean a choir or even a round dance - festive singing with dance. In the Slavic language, the word "lik" means "hora".

47. The gospel about Christ, which the apostles are called to preach, is, first of all, the gospel about the Incarnation, and therefore about the Mother of God. In other words, it is incessantly on the lips of the apostles.

48. "Insolence" - in Greek. literally "courage", "courage". Through the Mother of God, God became a man and promised to be with us “all the days until the end of the age” (Matt. 28:20), - therefore the martyrs (passion-bearers) boldly, courageously endure suffering, so that they are invincible.

49. Contemplating the beauty of the Mother of God in Her humble participation in the incarnation of God, we thereby come to know grace, that is, God's gift of salvation to man.

50. Having been born from the Mother of God, descending into the world even to hell, the Lord conquers hell. Hell was exposed, being disarmed, and opened its arms, in the captivity of which the human race was.

51. Translation: “Rejoice, through whom we have been clothed with glory.” At the heart of the last pair of hairetisms is a play on the words “undressed” / “clothed” (dressed), and it is the second hairetism that has a primary, meaning-forming meaning. This refers to the ancient, coming from the Old Testament and accepted by the first Christians, the understanding of the biblical story about how a person after the fall saw his nakedness and was forced to cover it (Gen. 3:7). This is interpreted as a consequence of the loss of that glory (see Rom. 3:23) - a kind of "shell" of the presence of God - which showed the unclouded, radiant godlikeness of man. Man replaced the loss of this glory after the fall with earthly clothing. With the coming of Christ, a person is again given the opportunity to put on, put on the glory of God, which the Most Holy Theotokos served.

52. Again, attention is switched to the Gospel of Matthew with his account of the events of the Nativity of Christ.

53. The story continues about the Magi, called youths (i.e. servants) of the Chaldeans (from Chaldea, i.e. Babylon) and how they saw on their hands (a hand - in the church - a Slavic language of dualities, a number ) Virgin of the One Who created men with His own hands (a play on the word “hands”). Recognizing in Him the Lord, although taking on the image (ghost) of a slave (cf. Philp. 2:7), they hastened (spoiling themselves) to serve Him with gifts and sing to the Blessed (i.e., Virgin): Rejoice...

54. Christ is called a star. The poet develops the image of the gospel star, which the Magi saw and which led them to Christ (see also Numbers 24:17).

55. Paired Hayretism also has in mind an “astronomical” theme: the mysterious (emphasis on the first syllable, from the word “sacrament”) day is the day of the Kingdom of God, coming and not ending with the coming of Christ (cf. Rom. 13:12). This is the great and main salvific mystery experienced in the Church in all her sacraments. The dawn of this day is the Virgin Mary, who gave birth to Christ.

56. Charm - in Church Slavonic, as in translation from Greek, means deceit, seduction. The oven (furnace) of charms is a reinforcing image: a constant situation of deceit, temptations and temptations, with which, as in a furnace, the devil “scorches” a person in this world from the time of the fall, when a person was deceived and deceived for the first time (see Gen. 3). The Mother of God, who gave birth to Christ in this world, thereby quenched this furnace of devilish temptations.

57. About "secrets" - see approx. 16. In Christ, as in the incarnate Word, Who was God (John 1:1, 14), the greatest divine mystery is revealed to us - the mystery of God, the One in the Trinity. The mysteries of the Trinity are those to whom this mystery is revealed and who believe in it, that is, the faithful members of the Christian Church. The revelation of this mystery is their enlightenment. Through the Mother of God, the Incarnation takes place, and hence the Trinity revelation, enlightening the mysteries of the Trinity.

58. The devil is called an inhuman tormentor; he seized power over the world created by God and rules in it, he is the prince of this world. With the coming of Christ, his illegal leadership is abolished, swept away (cf. John 12:31).

59. Wed. approx. 31 (on the meaning of blame, fall in the church - Slavic language). The Theotokos revealed (showed) Christ as the Lord Lover of Man (or the Lord Lover of Man).

60. This hayretism has a clearly historical background, relevant for the time of the compilation of the Akathist: it was compiled in connection with the deliverance of Constantinople from the invasion of barbarians (see the preface). However, by service, perhaps, is understood not only political dependence, but also barbaric religious service, that is, pagan idolatry.

61. The Greek word "barbara" ("barbarian") from the previous Khairetism finds its phonetic pair here - "borbora", translated into Slavic as "thymenia", which means "swamp", "dirt". Under the "time of affairs", obviously, is meant worldly fuss, which, like a quagmire, draws in and soils a person. He delivers from such fuss, takes away the life in God, which appeared through the Blessed Virgin.

62. Hairetism, which also has a historical explanation and, moreover, is important for dating the entire Akathist. We are talking about fire-worshipping Zoroastrians in the person of the Sasanian power, which threatened Byzantium from the east until the fall of the first in 651 (on this basis, the upper limit of the chronological segment when the Akathist could be written is established).

63. The theme of fire in the second khairetism of this pair moves from the historical to the spiritual-ascetic sphere: the Son of God, born of the Virgin, helps a person to get rid (change) from the flame of pernicious passions.

64. The Mother of God is the mentor of the faithful (i.e. believers) in their chastity. The last concept in Christian morality has a broader than narrowly sexual meaning - it is a kind of integrity, non-split, "simplicity" of consciousness, mind, feelings and will, which corrupts, splits sin.

65. Translation: "Rejoice, joy of all generations (people)."

66. Translation: “The magi, having become God-bearing preachers, returned to Babylon, having fulfilled (after dying) Your prophecy; and preached about You to everyone that You are the Christ, leaving Herod lying (empty) and unable to sing: Alleluia. The text, as we see, is addressed to Christ. The word "skonchavshe" ("end"), formed in the Slavic language from the word "end" - a translation of the Greek. "ectelesantes", in turn, formed from "telos", which means not only "the end" in a simple (chronological or spatial) sense, but also "achievement of the goal", "accomplishment", "fulfillment" (cf. Rom. 10: 4; 1 Tim. 1:5, where in the Synodal translation the word "telos" in one case is translated as "end", and in another as "goal").

67. To the church. - glory. In English, the verb "shine" can be transitive: "shine the truth" or "shine the illumination of the truth."

68. Demons in the context of the "Egyptian" theme are idols, false values ​​that a person can slavishly serve.

69. Christ, born of the Virgin, tramples on the power (power) of lies (charms). About charm, see approx. 56.

70. A thought similar to that expressed in the previous Khairetism: Christ - the only true visible image of the invisible God (John 1:18; Col. 1:15) convicts (in both senses - and “reveals, convicts”, and “accuses”) lies (flattery) of idols, i.e. false divine images and idolatry.

71. Further, there are references to the details of the story of the Exodus, read in their figurative meaning in relation to Christ (cf. 1 Cor. 10:1-6), and therefore to the Mother of God. Mental pharaoh - mental, i.e. spiritual, ideological slavery of a person to superstitions and prejudices. The sea in which Pharaoh's army perished, rushing in pursuit of the Israelites (Ex. 14:27–28, 15:4–5), is a prototype of the Mother of God, as the One from Whom the Son of God was born, who freed man from false service.

72. While wandering in the wilderness, Moses gave water to the thirsty people, carved from stone (Ex. 17:1-7, Numbers 20:1-11). Ap. Paul saw in this watery stone a type of Christ (1 Cor. 10:4). Mary is also referred to here as such a stone, for she gave birth to Christ, who gave drink to those who thirst for life (cf. John 4:13-14, 7:37).

73. The Lord Himself led the Israelites through the wilderness by means of a pillar of fire (Ex. 13:21), showing the way to those in darkness (instructing beings in darkness). The story of the Exodus refers to the darkness of the night in a literal sense, while here the darkness is referred to in a figurative, spiritual sense.

74. During the day, the pillar of fire looked like a pillar of cloud (Ex. 13:21-22). Khairetism develops this image, speaking of the Mother of God, that She is a cover wider (wider) than a cloud.

75. Translation: "Rejoice, food, the successor of manna (i.e., replacing manna)." Manna was the bread that God gave to the Israelites wandering in the wilderness every day (Ex. 16:4, 31). Christ calls himself the "Bread of Life" (John 6:35, 48), that is, that Bread without which man cannot live. In doing so, He also refers to the Old Testament story of manna (Ex. 6:31–33, 49).

76. The Mother of God is called the servant of holy sweetness. The word “sweetness” here translates the same Greek word that in the seventh Hayretism of the 3rd ikos is translated as “food” (see note), namely “truffe” (“pleasure”, “joy”) consonant with “trophy” ("food") of the previous hayrethism.

77. The last two hayretisms form both semantic and syntactic unity (cf. note 24). The Mother of God is called the land in which milk and honey flows (Ex. 3:8; Deut. 26: 9) and which was promised (promised) to Abraham, Isaac and Jacob (Gen. 12: 7, 17: 8, etc.) and their descendants, the people of Israel. Spiritually, the Promised Land is a symbol of the Kingdom of God promised to the New Testament people of God, that is, the Church of those who believe in Christ. Honey and milk (milk) are a symbol of the fruitfulness and abundance of the Promised Land, and hence the Kingdom of God, which comes into the world with the Nativity of Christ from the Blessed Virgin. (cf. 2 Cor. 5:7), having grown (vegetated) from a seedless womb and keeping it as it was (as if it were), virgin (incorruptible), so that we, (pass).

78. The narrative moves on along the Gospel: we are already talking about the events of the Presentation. Two preliminary clarifications are needed about individual words. "Charming" - "deceitful", "deceptive" (cf. note 56 and 69). The word "age" is often translated from the Greek. the word “ayonos” (“eon”), which means not just a period of time, but the entire universe, understood in a historical aspect, as having a beginning and an end (see, for example, Gal. 1:4; Heb. 1: 2). In this sense, the synonym for the word "age" will be "peace". It is in this broad sense that “the life of the future age” is also spoken of in the Creed.

79. To preserve the semantic connection, it would be necessary to translate not “Builder”, but “Creator”, which has the same root as the word “creature”, as in the Greek text.

80. Incorruption is a biblical synonym for immortality, eternal life (see 1 Cor. 15:42, 50, 53). The Mother of God is called a flower, that is, beauty and beginning, a harbinger of incorruption.

81. The Virgin Mary in her humble obedience and chastity is the crown of continence.

82. Look through - to the church. - glory. language transitive verb: illuminate, highlight something (cf. note 67 and 134 about the verb "shine"). The Mother of God is sung as the One, thanks to whom the image of the resurrection is revealed in all radiance, that is, Jesus Christ Himself.

83. The life (life) of the Blessed Virgin in purity is in no way inferior to that of an angel.

84. Both hayretisms refer to the image of a tree, however, at the same time in Greek. the text uses two different words: "dendron" and "xyulon" respectively. In the first case, an allusion arises, for example, to a tree bearing good fruit (cf. Mt. 7:17, etc.). The second term in the Bible is used to designate both the Paradise tree of life (Gen. 2:9; Rev. 2:7, 22:2) and the Tree of the Cross, on which Christ was “hanged” (Acts 5:30, 10: 39, 13:29; 1 Pet. 2:24; Gal. 3:13) and which became a new tree of life - eternal life after the resurrection, although, however, the Bible does not speak of either tree in connection with their favorable deciduous canopy (in Rev. 22:2 "the leaves of the tree are for the healing of the nations"). "Many" (many) - in biblical language, a synonym for the concept of "all". After the fall, the connection of man with the tree of life was interrupted (Gen. 3:22), but with the coming of Christ, through the Blessed Virgin, God's mercy was revealed to man so that he could again aspire to eternal life - to the tree of life (cf. Rev. 22: 2) .

85. By captivity is meant the spiritual captivity of man to sin and evil, from which Christ delivers. He was carried in the womb by the Blessed Virgin Mary.

86. Man's salvation also consists in overcoming delusions - both in the ideological and moral sense (cf. the parable of the prodigal, that is, the lost son - Luke 15:12-32). Christ - Mentor in search of a way out.

87. The Righteous Judge is the Lord Jesus Christ, to whom His Mother addresses with a plea (plea) for people (cf. John 2:3–4), including for the forgiveness of repentant sinners.

88. Completion of the thought begun in the previous Khairetism.

89. Translation: "Rejoice, garment of boldness for those who are naked." “Nudity” is understood both in a literal sense (cf. Job 1:23; Mark 14:52, etc.), and often in a symbolic or spiritual sense: as a designation of defenselessness, impoverishment of a person (see Job 31:19 Matthew 25:36, 38, 43). And most importantly, here we must remember, first of all, the nakedness of Adam and Eve, which they were not ashamed of before the fall, that is, they did not perceive it as their defenselessness and inferiority, requiring “replenishment” with clothing. Then, when they sinned, they knew "that they were naked" (Gen. 3:7; cf. note 51). In other words, nakedness, which a person is ashamed of, in the Bible and in this context, the Akathist acts as a symbol of the state of sinfulness, from which a person can be delivered only by gracious forgiveness from God, but in response to a persistent desire, “boldness” of a person (cf. approx. .40). Thus, when God descends to a person, incarnates in his "nakedness" through the Blessed Virgin, "naked" man is given a "robe of boldness."

90. "Love" - ​​in the church. - glory. means "love". In the Greek language there are several words translated into Slavic and Russian by the same “lyuba” (“love”). Love as the highest Christian virtue that unites a person to God, Who is love (1 John 4:8, 16; 1 Cor. 13:4 ff.; Gal. 5:22, etc.), is denoted in Greek as “agape ". In this case, the Greek "storge" is used, consonant with "table" ("clothing") from the previous hayretism. It is less common in biblical and generally Christian theology and refers to more “human” feelings, such as friendship, kindness, affection, love for children or conjugal love (for example, Sir. Philippians 4:2). However, in the Mother of God, such love, at first glance associated with marriage, in fact, has nothing to do with carnal “desire”, lust, which in Her is “conquered”.

91. Beginning with the 8th kontakion, the poet's attention in the texts of the kontakia and the beginning of the ikos switches from the gospel events of the Incarnation to their moral and theological meaning. The text of the 8th kontakion is addressed to us who are praying. In it, as well as further, the opposition of immensity, unlimitedness, "height" of God to limitation, "earthlyness" of man is made, traditional for the theme of the Incarnation. Actually, this is the only miracle that can only be compared with the miracle of the very creation of the world out of nothing and before which angels and people are surprised.

92. Translation: “The whole was involved in the lower (i.e., earthly, people), but the unknowable Word did not depart from the higher (i.e., did not break the connection) (see John 8:23), for it was not a spatial movement (change of place), but a divine indulgence and nativity from the Virgin, who accepted God and heard this: Rejoice ... ".

93. The Mother of God is the door to the revered sacrament or mystery (the union of God with man).

94. For the infidels, i.e., those who do not believe in the Incarnation, the very speech (hearing) of the Virgin Mary as the Mother of God is a great doubt.

95. On the contrary, for believers (faithful), the word about the Theotokos is an object of undoubted praise (in the sense of the One Whom one can boast of; cf. the sixth hayretism of the 12th ikos).

96. The glory of the Lord (i.e., the presence of the Lord) appeared to the prophet Ezekiel in a vision as being on a chariot with cherubim, angelic beings (Ezek. 10:18–22, etc.). Referring to this Old Testament prophetic description, the poet calls the Mother of God the chariot of the One who abides on the cherubs.

97. For symmetry, the same thought is expressed with the mention of seraphim - angels, also called to exalt God in the Old Testament (see, for example, Is.6:2). "Village" means a place of residence. At the same time, two words (“chariot” and “village”) in Greek form an alliteration: “ohema” / “oikema”.

98. "Disgusting" - in terms of grammar, pl. number of wines. case: "nasty". In meaning - not the same as in Russian: opposite. This refers to two opposite principles - God and man - which have united, gathered together, into identity in the Mother of God.

99. In parallel, they speak of a similar combination, also from the point of view of human nature, mutually exclusive things: the virginity of the Mother of God and the birth (in Greek in this case, the letters, “birth”) by Her Son.

100. An idea somewhat similar to the one expressed in the second Hayretism of the 1st ikos (“The oath will disappear through it”). “Resolve” is a word that has a different meaning than in modern Russian: canceled, canceled. In other words, with the incarnation of Christ, the crime was abolished, that is, God testifies of His mercy to remove from man the guilt for the fall, as for a crime according to the law (see Romans 5:15–20).

101. "Rejoice, Thou Who opened Paradise" - an almost verbatim repetition of the fourth hayretism of the 4th ikos. In addition, "crime" and "paradise" in Greek turn out to be consonant: "parabasis" and "paradeisos".

102. Mother of God - the key to the doors of the Kingdom of Christ.

103. In the Theotokos, since through her God has appeared to be present among us, we have a basis for hope for eternal blessings.

104. Translation: “The whole angelic world marveled at the great work of Your incarnation, for it saw how the impregnable God became accessible, that is, an accessible, visible Man, Who dwelt with us and heard from all: Alleluia.”

105. In the 9th ikos, the theme of the correlation of human wisdom, philosophical searches and Christian theology, primarily Christology, is touched upon. At the same time, the futility of attempts to fully comprehend and exhaust the mystery of the Incarnation, to express it with the help of even that rich arsenal that human wisdom and philosophy had accumulated by the time the Akathist was compiled, is emphasized.

106. In the New Testament and in patristic theology, Jesus Christ, the Son and Word of God, is called the wisdom of God (1 Cor. 1:24). The Old Testament transformative background should also be taken into account: for example, about Wisdom, who was with God before all creatures, participated in God's creation of the world as an artist and built a house for herself (Prov. 8:22–30, 9:1). The last text is read as a prophecy about the Mother of God.

107. In the Incarnation, God's Providence (Provision) reaches its climax, that is, His concern for man. The Mother of God is, so to speak, “in the focus” of the Incarnation and is called a treasure, or, more precisely, a treasury of industry.

108. Wisdom (in Greek “philosophy”) is taken in a negative sense, as, for example, in Col. 2:8 - as a synonym for vain sophistication, false teachings, “love” for wisdom as for some kind of knowledge, the possession of which considered to be salvation. The Coming of Christ, and especially His Cross, turns such "wise men" into fools, reveals them to be foolish (cf. 1 Cor. 1:18-29, esp. 1 Cor. 1:19-20, 25, 27-28). The Mother of God, who gave the womb to Christ, thereby serves the cause of such denunciation. In addition, She Herself - a modest Girl who was honored with a dialogue with God for the sake of the greatest work of the Incarnation, initiated into this great mystery - surpasses the sophistication of all sages in their search for truth.

109. Thought close to the previous one. Translation: Rejoice, convicting those who are sophisticated in words (cunning) as dumb. However, another meaning is also possible, similar to the content of the beginning of the ikos: no matter how difficult (cunningly) the speakers about the Mother of God express themselves, their words are not enough - they look like wordless ones.

110. The theme of false wisdom or, more precisely, the claim to wisdom, which is put to shame with the coming of Christ, as well as the impossibility of fully expressing the mystery of the incarnation, continues.

111. “Obuyasha” (“emorantesan”) and “withering” (“emarantesan”) are consonant in Greek. Fables (Greek “mute”, hence myths) - here also in a negative sense (cf. 1 Tim. 1:4; 2 Tim. 4:4; Tit. 1:14): inventions or explanations, primarily concerning the Incarnation, not corresponding to the truth.

112. Athenian weaves - pagan Greek philosophy, the center-symbol of which was Athens. Here one can read a thought synonymous with that which is expressed in the third hayrethism. Athenian weaves also act as a symbol of the rational approach, on which the human mind relies, rejecting Divine revelation and trying to think about God and, above all, about the Incarnation of God (truly, a truth that is completely indigestible for such an approach, because we are talking about the connection of the incompatible), and therefore , and about the Mother of God, in the categories of purely human logic.

113. It becomes clear that the previous image of weaving was inspired by the gospel mention of fishing nets (nets) that are filled (filled) with fish (Luke 5:4-6, John 21:6, 11), which in the Gospel symbolized the future multiplication of the Church thanks to the preaching of the apostles, who were fishermen before they were called (Matthew 4:18–19). Christ was born from the Virgin Mary - therefore She has a direct relationship to such a “multiplication of fish”.

114. The Blessed Virgin, having given birth to Christ, thereby reveals to man the true God, “draws out from the depths of ignorance” (previous khayretism) and enlightens with reason, that is, the truth, many, which means all (cf. note 84).

115. The Mother of God is called a ship for those who want to be saved.

116. Continuation of the theme begun in the previous Khairetism. See also note. 36.

117. The Slavic word “Decorator” (Greek “cosmetor”) accurately conveys the name of God as the Creator of the world, which is beautiful (“and God saw that it was good” - Gen. 1: 8, 10, etc., especially v. 31 and 2, 1 in Slavic), however, the play on words is lost. In Greek, the word "cosmos" has two meanings: peace and beauty, decoration.

118. The 10th ikos has a moral and ascetic content.

119. The virginity of the Theotokos, which She did not lose even in the Nativity of Christ, expresses her purity and innocence. Only with such moral purity God - the only Saint - could unite. For anyone who strives for such purity, the Mother of God is an example, a support, a pillar.

120. The Blessed Virgin is called a leader or an example of mental or mental edification or learning (education).

121. Goodness is a synonym for God's mercy and love (cf. Wisdom 7:26, 12:22), which the Lord gives in abundance, coming into the world through the Most Holy Virgin.

122. “Renewed” - letters, “gave birth again”, “revived”. Under the conceived studno, obviously, all people are understood in the sense of the sinfulness of the entire human race. Here you can clearly hear the echo of the expression from the 50th psalm: “Behold, I was conceived in iniquity, and my mother bore me in sin” (Ps. 50: 7), on which, among other things, the church doctrine of original sin is based. Having become a man, the Lord washes away the defilement of sin, and a person receives this renewal, rebirth, by being baptized into Jesus Christ, the incarnate Son of God (see 1 Pet. 1:3, 23).

123. "Punished" - one of those words, the meaning of which in Slavic is sharply different from the meaning in Russian. "Punish" - in glory. means "teach", "enlighten". The Mother of God, as the One through Whom the true God appeared, thus enlightened those who were robbed of their minds. “Conceived” and “stolen” are consonant in Greek: “syulleftentas” and “syuletentas”.

124. Satan, the enemy of God, who wants to destroy everything, corrupt everything, is called a corrupter, that is, a destroyer, a corrupter of meanings, or, in other words, of any order, beauty, meaningfulness. Christ, born of the Virgin, drives him out of this world (cf. Luke 10:18; John 12:31, 16, 11), abolishes (exercise) his power (cf. the fifth hayretism of the 5th ikos).

125. If Satan is the corruption of meanings (the image of corruption is taken from the realm of living nature), then Christ is the sower (also an image from the plant world) of purity, that is, order and moral truth. "Smoldering" and "Sower" are consonant in Greek: "ftorea" and "sporea".

126. The hall in the Bible often means the place of the wedding feast or the meeting of the groom and the bride (Songs 1:3; Matt. 9:15; cf. Eph. 5:25-27, 32). This is an image of the Kingdom of God, where the bridegroom is Christ, and the bride is the Church, that is, people who believe in the coming of Christ, in His New Testament, as a marriage with a person. The first who accepted Christ at His coming was His Mother according to humanity - the Virgin Mary. In Her, as in a bridal chamber, God united with man, and the whole Church, like, first of all, the Mother of God Herself, became the bride of Christ (hence - “intimidation”), however, this did not happen according to the carnal laws of conception, but “seedless”, wonderful.

127. In meaning, it is close to the previous Khairetism: in the Theotokos, the faithful (believers) are united with the Lord.

128. Return to the theme of virginity, touched upon in the first Khairetism of the same ikos. The Mother of God is a good nurse, educator of young maidens.

129. Again the mention of the New Testament and the Kingdom of God as a marriage - that the holy souls who truly believe in the Incarnation of God, and therefore in the Mother of God, thus worthily prepare for marriage, adorn themselves like a bride (cf. Mt. 22:11-12; Isaiah 61:10).

130. Translation: “All singing is overcome (i.e., it turns out to be insufficient, unsuccessful, suffers defeat), trying to adapt, to be in line with the many many bounties (mercies) of Yours, for when we offer You, Holy King, numerous as sand, songs, we do nothing that would be worthy (equal) to what You have given us, crying out to You: Alleluia.

131. Translation: “Like a luminous candle that appeared to those in darkness, we see the Holy Virgin, for, kindling an immaterial (immaterial) fire (more precisely, in Greek, light) and enlightening the mind with a dawn (illumination), she instructs to divine understanding (i.e., the understanding of God) of all who honor Her with such calls: Rejoice ... ”.

132. Smart sun - Christ. Truth shines in Him, revealed from God and cognizable by man, since it is the lot of mental comprehension (hence the “intelligent sun”). The Mother of God is a ray of such a sun (cf. “the stars of the unsetting Mati”, “the dawn of the mysterious day” - the first and second hayretisms of the 5th ikos). "The Sun of Truth" Christ is called in the troparion of the Nativity of Christ.

133. Close in meaning to the previous and above-mentioned (cf. also note 54) Khairetisms. Moreover, "actis" and "bolis" are synonyms, meaning "ray" (of the sun). In the second case, in the absence of something more suitable, the Slavic translation uses "luminary".

134. "Shine enlightenment" - see approx. 67.

135. The river is one of the biblical images of the abundance of the gifts of God and the Holy Spirit (cf. Gen. 2:10; John 7:38; Rev. 22:1).

136. The remaining hayretisms of the 11th ikos use the themes of church sacraments. The next three of them deal with the sacrament of baptism. Baptism for Christians is baptism into Christ (Gal. 3:27). Plunging into the font - a vessel for baptism - a person is immersed, baptized into Christ. The Mother of God, who gave birth to Christ, symbolically paints, i.e., shows the image of the baptismal font.

137. In baptism, sinful filth is taken away from a person, original sin is removed (cf. Rom. 6:6-7, etc.).

138. Baptism is also meant by the "bath that cleanses the conscience" (cf. Tit. 3:5). It also has a relation to the Mother of God, since through Her the Lord became incarnate, into whom a Christian is baptized.

139. A chalice is a church vessel, already associated with another, the most important sacrament of the Church: the Eucharist and communion. In the Eucharist, the joy of man's unity with God is experienced. The Mother of God can be called a cup that draws this joy, since through Her God became incarnate and made it possible to be in communion with Him.

140. Also taken from the liturgical realm. The joy of the presence of Christ among people is designated as a pleasant fragrance. A person could feel it, “smell” it, since the Blessed Virgin Mary gave birth to Christ into the world.

141. In the sacraments one experiences the joy or gladness of life with God. The word "joy" is translated from the Greek. word meaning letters. "feast". It is the feast of eternal life that is the sacraments. Such joy is secret, but not in the primitive sense of secrecy, concealment from someone's unwanted participation, but in the sense of knowing by faith, invisible, but real participation in the life of the coming Kingdom of God. The Mother of God is called the life (“belly”) of secret joy, for in Her this very life appeared as the incarnate Son of God.

142. God is spoken of as the solver of all human debts. This means that when a person sinned for the first time (Gen. 3) and thus offended God, he was indebted to Him. It is this debt, as well as all other sins with which the history of mankind is full, that are called ancient (former). By handwriting is meant a list of crimes compiled on the basis of the commandments of the Law that a person has violated. A similar image is also biblical; for example, it is used by St. Paul, when he speaks of the mercy of God, which forgives a person's sins according to his faith in the grace of Christ (Col. 2:14; cf. Eph. 2:15).

143. Translation: “Singing Your Nativity (that is, Your birth of Christ), we all praise You as an animated temple, Mother of God, for, having settled in Your womb, the Lord, holding everything in His hand, sanctified, glorified and taught everyone to exclaim To you: Rejoice ... ".

144. "Village" - Greek. "skene" - letters, a tent, a tent, a tabernacle or, more broadly, a dwelling. Obviously, here is an allusion to both the Old Testament tabernacle of the Covenant and the one-root term “eskenosen”, used in John 1:14, literally meaning “set up a tent” and translated as “(the Word) dwelt (with us)”.

145. Translation: "Hail, Holy One, who surpasses all saints."

146. One of the Old Testament prototypes of the Mother of God is the Ark of the Covenant - a wooden casket overlaid with gold inside and out (Ex. 25:10-11). It was placed in the holy of holies of the Jerusalem temple, and in it were the tablets of the Covenant, which symbolically meant the presence of God among His chosen people. The Mother of God is figuratively referred to as the ark in which God settled and which is gilded (gilded) with the Holy Spirit (cf. Luke 1:35).

147. Christ is life (John 11:25, 14) and the giver of life in inexhaustible abundance (see John 10:10). The Blessed Virgin, through whom Christ was born, is therefore called the inexhaustible treasure, or, more precisely, the treasury of life.

148. The next two pairs of hayretisms reflect the Byzantine idea of ​​the so-called symphony of the Christian Church and the Christian state, as the Byzantine Empire perceived itself in the second half of the 1st Christian millennium. The Mother of God is called an honest (from the word "honor", "reverence") crown, that is, the royal crown (in Greek "diadem") of pious kings.

149. Mother of God - She Who is revered (honest - worthy of honor, i.e., veneration) is praised by reverent priests (priests) or, more likely, She Whom the priests boast of (cf. the fourth hayretism of the 8th ikos).

150. A pillar, or a tower, is a symbol of strength, strength, and reliability.

151. Judging by the semantic rhyme, the kingdom means the Byzantine Empire - the earthly Christian kingdom.

152. Translation: “O all-singing (that is, sung by all) Mother, who gave birth to the Word, the most holy of all saints! Having accepted the present offering (that is, this prayer is akathist singing), deliver from all misfortune and get rid of the future torment of all who exclaim to You: Alleluia.

Kondak 1

Ikos 1

Kondak 2
Seeing the Holy One in purity, she speaks to Gabriel impudently: the most glorious of your voice is inconvenient for my soul: the birth of a seedless conception is what you say, calling: Alleluia.

Ikos 2
Seek the incomprehensible mind, the Virgin, cry out to the servant: from the side I am clean, what is the Son to be born powerfully, the people of Mi? To Neizha, he speaks with fear, always calling to Sitse: Rejoice, advice of the inexpressible Mystery; Rejoice, silence of those who ask faith. Rejoice, beginning of Christ's miracles; Rejoice, His commands are the main thing. Rejoice, heavenly ladder, where God descends; Rejoice, bridge, bring those who are from earth to heaven. Rejoice, angels' verbose miracle; Rejoice, demons' mournful defeat. Rejoice, Light inexpressibly gave birth; Rejoice, hedgehog, who taught not a single one. Rejoice, thou who surpasses the mind of the wise; Rejoice, illuminating the meanings of the faithful. Rejoice, Unbrided Bride.

Kondak 3
The power of the Most High autumn then to the conception of Brakoneyskull, and the prosperous Toy is lying, like a sweet village showing, to everyone who wants to reap salvation, always sing to the song: Alleluia.

Ikos 3
Having a God-pleasing Virgin's womb, voskhod to Elisabeth: the baby onoya, knowing Sey's kiss, rejoicing, and playing like songs crying out to the Theotokos: Rejoice, branches of the unfading rose; Rejoice, Acquisition of the Immortal Fruit. Rejoice, making the Worker the Lover of mankind; Rejoice, giving birth to our life-giver. Rejoice, nivo, growing bounty of bounty; Rejoice, table, carrying an abundance of cleansing. Rejoice, for you flourish like a food paradise; Rejoice, for you are preparing a haven for souls. Rejoice, pleasant prayer censer; Rejoice, purification of the whole world. Rejoice, God's good will towards mortals; Rejoice, boldness of mortals to God. Rejoice, Unbrided Bride.

Kondak 4
Having a storm inside, having doubtful thoughts, the chaste Joseph is confused, to Thee in vain unmarried, and thinking of a spoiled one, Immaculate; having taken away your conception from the Holy Spirit, he said: Alleluia.

Ikos 4
Hearing the shepherd of the Angels singing the carnal coming of Christ, and flowing as if to the Shepherd, they see This, like a blameless lamb, saved in the womb of Mary, Deciding more singing: Rejoice, Lamb and Shepherd Mother; rejoice, yard of verbal sheep. Rejoice, torment of invisible enemies; Rejoice, opening of heavenly doors. Rejoice, for the heavenly ones rejoice in the earthly; Rejoice, as the earthly ones rejoice in the heavenly ones. Rejoice, silent mouth of the apostles; Rejoice, invincible insolence of the passion-bearers. Rejoice, firm faith affirmation; Rejoice, knowledge of bright grace. Rejoice, Yehuzhe bare hell; Rejoice, Yehuzhe clothed with glory. Rejoice, Unbrided Bride.

Kondak 5
The divine star was seen by the Volsvi, then following the dawn, and like a lamp holding me, then I will test the strong King, and having reached the Incomprehensible, rejoicing, crying out to Him: Alleluia.

Ikos 5
When you see the children of the Chaldeans at the hand of the Maiden, Who created the hands of men, and the Lord who understands Him, and even the slave, the ghost is pleasant, darting to serve Him, and cry out Blessed: Rejoice, Stars of the unsetting Mother; Rejoice, dawn of the mysterious day. Rejoice, quenching the charms of the oven; Rejoice, Enlightening Trinity mysteries. Rejoice, sweeping away the inhuman tormentor from the authorities; Rejoice, thou who didst show Christ the Lord, the Lover of mankind. Rejoice, deliverer of the barbarian ministry; Rejoice, timenia that removes deeds. Rejoice, quenching the fire of worship; Rejoice, changeling flame of passions. Rejoice, faithful teacher of chastity; rejoice, joy of all kinds. Rejoice, Unbrided Bride.

Kondak 6
Preachers of God-bearing, formerly Volsvi, returning to Babylon, having finished Your prophecy, and preaching Thee Christ to all, leaving Herod like a bible, not leading to sing: Alleluia.

Ikos 6
Having exalted the enlightenment of truth in Egypt, you drove away the darkness of lies: idols of him, Savior, who cannot endure Your strength, fell down, who were delivered crying out to the Theotokos: Rejoice, correction of men; Rejoice, downfall of demons. Rejoice, having corrected the charms of the state; Rejoice, denounced idol flattery. Rejoice, sea that drowned the mental pharaoh; Rejoice, stone that gave drink to those who thirst for life. Rejoice, pillar of fire, instruct beings in darkness; Rejoice, cover of the world, widest clouds. Rejoice, food, receiver of manna; Rejoice, sweetness of the holy servant. Rejoice, land of promise; Rejoice, honey and milk flow from the unkempt. Rejoice, Unbrided Bride.

Kondak 7
Wanting Simeon to pass away from the present age, the charming one, thou hast gone away like a baby to him, but thou hast known to him the perfect God. The same wonder at Your indescribable wisdom, calling: Alleluia.

Ikos 7
A new show of creation, the Creator appeared to us from Him who was, from a seedless womb, and having preserved Yu, as if incorruptible, but seeing a miracle, let us sing to Yu, crying out: Rejoice, flower of incorruption; rejoice, crown of temperance. Rejoice, the image of the resurrection, covering; Rejoice, manifesting angelic life. Rejoice, brightly fruitful tree, faiths feed on worthless things; Rejoice, blessed-leaved tree, by which many are covered. Rejoice, carrying the Redeemer to the captives in the womb; Rejoice, giving birth to the Mentor for the lost. Rejoice, Judge of the righteous supplication; Rejoice, forgiveness of many sins. Rejoice, garment of naked boldness; Rejoice, love, conqueror of every desire. Rejoice, Unbrided Bride.

Kondak 8
Having seen a strange Christmas, let us move away from the world, the mind has gone to heaven: for this reason, for the sake of a high God, a humble person appears on earth, even if you draw to the heights of Tom crying: Alleluia.

Ikos 8
All the same in the lower and higher places, the indescribable Word does not recede: the descent of the Divine, but the passing of the local was, and the birth of the Blessed Virgin, hearing this: Rejoice, God's incapable receptacle; Rejoice, honest mystery of the door. Rejoice, doubtful hearing of the infidels; Rejoice, well-known praise of the faithful. Rejoice, chariot of the Most Holy Existing One on Cherubim; Rejoice, glorious village of Jehovah on Seraphimeh. Rejoice, you who gathered the opposite in the same way; Rejoice, virginity and Christmas combined. Rejoice, Yehuzhe resolved the crime; Rejoice, Eyuzhe opened paradise. Rejoice, key to the Kingdom of Christ; Rejoice, hope of eternal blessings. Rejoice, Unbrided Bride.

Kondak 9
Every angelic nature marveled at the great work of your incarnation; impregnable for like God, who sees all the approaching Man, so dwells for us, hearing from everyone: Alleluia.

Ikos 9
Vetia is multi-talked, like a silent fish we see about You, the Mother of God, they are perplexed to say, even if the Virgin is still, and you were able to give birth. We, marveling at the mystery, truly cry out: Rejoice, friend of the wisdom of God, rejoice, His providence treasure. Rejoice, revealing the unwise wisdom; Rejoice, cunning wordless denunciator. Rejoice, for you have wrapped yourself in a wicked seeker; Rejoice, for the fabulists have withered. Rejoice, tearing Athenian weaving; Rejoice, fulfilling fishermen's tricks. Rejoice, thou who drawest from the depths of ignorance; Rejoice, enlightener of many in the mind. Rejoice, ship of those who want to be saved; Rejoice, haven of life's voyages. Rejoice, Unbrided Bride.

Kondak 10
At least save the world, Who is the Decorator of all, to this he is self-promised to come, and this Shepherd, like God, for the sake of us, a man appears for us: likewise calling like that, as God hears: Alleluia.

Ikos 10
Thou art a wall to the virgins, Virgin Mary, and to all who resort to Thee: for the Creator of heaven and earth arrange Thee, Most Pure One, dwell in Thy womb, and teach Thee to invite all: Rejoice, pillar of virginity; rejoice, door of salvation. Rejoice, head of the mental building; Rejoice, giver of Divine goodness. Rejoice, thou hast renewed thy conceived with cold; rejoice, for you have punished those who were robbed by the mind. Rejoice, exercising corruption of meanings; Rejoice, giving birth to the Sower of purity. Rejoice, devil of seedless dismay; Rejoice, thou who united the faithful of the Lord. Rejoice, kind nursemaid of the virgins; Rejoice, bride-groom of the souls of the saints. Rejoice, Unbrided Bride.

Kondak 11
All singing is conquered, striving for the multitude of Thy many bounties: even if we bring Thee, the Holy King, we bring nothing worthy of the sand, even though Thou hast given us, Thee crying out: Alleluia.

Ikos 11
The light-receiving candle that exists in the darkness, we see the Holy Virgin, the immaterial bo burning fire, instructs the whole to the Divine mind, the dawn enlightens the mind, and is revered by the title, by these: Rejoice, ray of the intelligent Sun; Rejoice, luminary of the unstoppable Light. Rejoice, lightning, enlightening souls; Rejoice, for fear is the enemy's thunder. Rejoice, as you shine enlightenment with many light; Rejoice, for you exude a river that flows many times. Rejoice, font painting the image; Rejoice, sinful defilement. Rejoice, bath, washing conscience; rejoice, cup, drawing joy. Rejoice, smell of Christ's fragrance; Rejoice, belly of secret joy. Rejoice, Unbrided Bride.

Kondak 12
Desiring grace to give, debts of the ancients, all debts, the Resolver of man, having come by Himself to those who have departed from That grace, and tearing apart the handwriting, hears from all sitse: Alleluia.

Ikos 12
Singing Thy Nativity, we praise Thee all, like an animated temple, the Mother of God: in Thy womb, for dwelling in the womb, hold the whole hand of the Lord, sanctify, glorify and teach you to cry out to you all: Rejoice, village of God and the Word; rejoice, great holy of holies. Rejoice, ark, gilded with the Spirit; Rejoice, inexhaustible treasure of life. Rejoice, honest crown of pious people; Rejoice, honest praise of the reverent priests. Rejoice, unshakable pillar of the church; Rejoice, indestructible wall of the Kingdom. Rejoice, victories will be erected by her; Rejoice, Yehuzhe oppose them. Rejoice, healing of my body; Rejoice, salvation of my soul. Rejoice, Unbrided Bride.

Kondak 13
Oh, All-singing Mother, who gave birth to all the saints, the Most Holy Word! Having accepted the present offering, deliver everyone from every misfortune, and future torments crying out about You: Alleluia, alleluia, alleluia.

(Kontakion is read three times)

Ikos 1
An intercessor angel from heaven was sent to quickly say to the Mother of God: Rejoice, and with a bodiless voice incarnate You in vain, Lord, terrified and standing, calling to Her like this: Rejoice, her joy will shine; Rejoice, Eyuzhe the oath will disappear. Rejoice, call of fallen Adam; Rejoice, deliverance of Evin's tears. Rejoice, height inconvenient for human thoughts; Rejoice, depth incomprehensible and angelic eyes. Rejoice, for thou art the Tsar's seat; Rejoice, for you bear the One who bears all. Rejoice, Star that manifests the Sun; Rejoice, womb of the Divine Incarnation. Rejoice, through which the creature is renewed; rejoice, we worship the Creator. Rejoice, Unbrided Bride.

Kondak 1
The chosen Governor is victorious, as if having got rid of the evil ones, with thanksgiving we will describe Thy servants, Mother of God; but as if you have an invincible power, free us from all troubles, let us call Thee: rejoice, Bride of the Unmarried.

Everything about religion and faith - "a prayer to the Virgin chosen by the governor" with a detailed description and photographs.

The chosen Voivode is victorious, as if having got rid of the evil ones, thankfully we will write down Thy servants, the Mother of God, but as if having an invincible power, free us from all troubles, let us call Ty: rejoice, Bride Unbetrothed.

Translation: To you, the supreme Commander, having got rid of troubles, we, Your unworthy servants, Mother of God, sing a song of victory and thanksgiving. But you, who have invincible power, free us from all troubles so that we cry out to You: rejoice, Bride who has not entered into marriage!

Glorious Ever-Virgin Mother of Christ God, bring our prayer to Your Son and our God, may our souls be saved by You.

Translation: Glorious Ever-Virgin, Mother of Christ God, bring our prayer to Your Son and our God, that our souls will be saved through You.

I place all my hope in You, Mother of God, keep me under Your shelter.

Translation: I place all my hope in You, Mother of God, keep me under Your shelter.

Virgin Mother of God, do not despise me, a sinner, requiring Your help and Your intercession, my soul trusts in You, and have mercy on me.

Translation: Virgin Mother of God, do not despise me, a sinner who requires Your help and Your protection, for my soul trusts in You, have mercy on me.

Kontakion to the Theotokos the Chosen Governor

The chosen Voivode is victorious, as if we had got rid of the evil ones, gratefully we will write down Ti thy servants to the Theotokos, but as if having an invincible power, free us from all troubles, let us call Ty: Rejoice, O Bride of the Bride.

To you, the Supreme Commander who defends us, for deliverance from terrible troubles, we establish for you the triumph of victory thanksgiving, we, Your servants, Mother of God! But You, as having irresistible power, free us from all sorts of dangers, so we cry out to You: Rejoice, Bride, who has not known marriage!

This kontakion was written in 626 in gratitude to the Most Holy Mother of God for the liberation of Constantinople from the siege. Since then, the Mother of God has been universally praised as a protector from troubles.

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Prayer to the Mother of God chosen by the Governor

Kontakion to the Most Holy Theotokos

The chosen Voivode is victorious, as if we had got rid of the evil ones, gratefully we will describe Ty to Your servant, the Theotokos, but as if having an invincible power, free us from all troubles, let us call Ty: rejoice, Bride of the Bride.

Chosen Governor- invincible Voivode ( climbed- invincible in battles - battles). victorious- victorious (singing, that is, a victorious song). Like getting rid of the evil- since they got rid of ( literally: as delivered) from evil (from troubles). thanksgiving- thanksgiving (thankful song). Let's resurrect Ty- sing ( literally: writing) to you. Like having a power- (You) as having power. Not bride - unmarried (literal translation of the Greek word).

The Akathist to the Most Holy Theotokos, beginning with this kontakion, was written in the 7th century in Constantinople. This is the first (and most beautiful) of the akathists, which has become a model for all subsequent ones. All 12 ikos of the akathist end with repeated “rehashings” of the Archangel’s greeting to the Blessed Virgin – “rejoice!”, the final of which – We magnify the heavenly purity of the Unsophisticated Virgin, who indescribably gave birth to Christ our God, and in Her purity “Most Honorable Cherubim” Bride Not bride appears before us as the greatest warrior with the forces of evil - Chosen Governor, having an invincible power.

Rejoice, Unbrided Bride! If we turn to the Greek language in which the akathist is written, we will see that all these three words, literally translated into Church Slavonic and included in our religious consciousness, should have been perceived by the Greeks somewhat differently than we perceive them.

rejoice- the greeting of the Archangel Gabriel, brought to us by the Gospel, - both before the Nativity of Christ and after it was a common greeting in Greek - the same as our “hello”. In the appearance of the Angel, in his wondrous and mysterious words, the inner meaning of the greeting, forgotten in everyday life, of course, was renewed and shone with all its might; akathist to the Most Holy Theotokos (and every later inspired akathist), all permeated with this “rejoice!” and sparkling with the joy of magnificence, also resurrects the meaning of the Greek word, dormant in everyday language. But in Russian (and Old Russian) they greeted each other not with the word "rejoice", but with the word "hello" (in which we usually forget the wishes of health). “Rejoice” remains for us a word always richer, more special – a conscious word about joy, a unique greeting for the Most Pure Virgin Mary and the saints of God.

Bride Not bride is a direct, literal translation of two Greek words. Church Slavonic bride corresponds to the Greek word "nymph", which means not only a bride, but also a newlywed wife and a young woman. The New Testament (and the Greek translation of the Bible) gave this word great mystical depth: The Bride of the Lamb in the Revelation of John the Theologian (Rev. 19:7; 21:22:17) is not only destined for Him, but also stands with Him in a mysterious marriage; this is an image of both the Mother of God and the Church (in her we recognize the bride of the Song of Songs and other books of Scripture). And the Greek word, translated by the Slavic word not bride- this is a negative form of the first word, meaning "not married"; this word was quite common in Greek. For Greek, but not for Slavic! After all, in the Slavic bride- this is exactly un-guided, unknown (that is, just what the Greek not bride) a girl who did not marry, although she was intended for him; the word itself carries the meaning of purity. Inside the Slavic language the word not bride inexplicable. It introduces a new shade of meaning into the expression of the akathist: Pure Bride, but - Not a bride, not an ordinary one, not comparable to any other bride.

Other Slavic epithets of the Virgin, corresponding to the word not bride,- Unskilful, Unskilful.

Chosen Voivode victorious ... Almost all of us are used to hearing these words as a single whole, so we don’t feel the structure of the phrase (rather simple): (to whom?) Chosen Governor(we) let's write(what?) victorious thanksgiving, that is, a victorious thanksgiving song, (why?) like getting rid of the evil- because they got rid of troubles.

Glorious Ever-Virgin Mother of Christ God, bring our prayer to Your Son and our God, may our souls be saved by You.

I place all my hope in You, Mother of God, keep me under Your shelter.

Virgin Mother of God, do not despise me a sinner, demanding Your help and Your intercession, my soul trusts in You, and have mercy on me.

by you - here: through You, by Your intercession. under the roof- under cover.

The prayers “Glorious Ever-Virgin…” and “All my hope…” are the creations of St. John of Damascus.

Akathist to the Most Holy Theotokos "The Chosen Governor"

Among the many prayers used by Orthodox Christians to appeal to the Divine Powers, many often choose akathists. This is a special hymn, the text of which fills the soul with warmth, joy and God's love. That is why their reading is so loved by believers. The most ancient and famous of all texts is the akathist to the Most Holy Theotokos "The Chosen Governor".

What is an akathist

Translated from Greek, the term itself means singing, during which one does not sit. In form, it is a thankful and laudatory appeal to the Lord God, His Blessed Mother or any saint.

Interesting. The first of the written canonical akathists was precisely the text of the Chosen Governor, addressed to the Most Holy Theotokos.

It was on the basis of this laudatory appeal to the Mother of God that, over time, other songs began to be composed, already addressed to both the Lord God himself and his saints. It was in Russia that the reading of akathists gained special love - our people eagerly absorbed the joy emanating from these texts. It is noteworthy that during the persecution of the church, when it was impossible to get any church literature, collections of akathists were copied by Orthodox Christians by hand and carefully stored.

In its structure, the akathist is a large work, consisting of more than 20 parts - kontakia (short introductory stanzas) and ikos (longer and more detailed texts). Each laudatory chant has its own refrain, which is constantly repeated. In the appeal to the Most Holy Theotokos, this is the kontakion “Victory Chosen Voivode ...”, from the first line of which the whole chant was named.

The meaning of this song is divided into two parts:

• narrative-historical, which tells about the birth of Jesus Christ;
• moralistic, in which the praise of the Mother of God and her greatness are sung.

Important. It is the laudatory singing of the Chosen Governor that enters the liturgical circle and is read during the service of Great Lent.

Any other akathists are not part of the Liturgy, but are read only at prayer services. Naturally, very often Orthodox Christians read these texts at home, in personal prayer.

How to read the akathist to the Chosen Voevoda correctly and in what cases

As already mentioned, this laudatory text is read once a year at the Liturgy of Great Lent. Every Orthodox Christian can visit his temple on this day and stand in the service. In addition, custom-made prayer services are practiced with the reading of akathists, which can be ordered in churches. Of course, having ordered a service, it is highly desirable to attend it in person.

In addition to church reading, the text can be read at home. Usually, for this, a blessing is taken from the confessor or parish priest, who, moreover, will tell you how many days you need to read. Akathists can be read both once (for example, on the day of the corresponding holiday), and for a long time (for example, 40 days). Long reading is resorted to when there is any special need or request that is addressed to the Mother of God.

Also, do not forget that a purely mechanical proofreading of the text does not bring any spiritual benefit to a person. Prayer will only be heard and fulfilled by the Lord God when it comes from a pure heart and with sincere faith. To do this, you must try to correct your life in accordance with the Commandments of God and Christian doctrine.

As for the circumstances in which the praise of the Most Holy Theotokos "The Chosen Governor" is read, they can be practically any. With any misfortune, difficult life circumstances, sorrow, you can turn to the Virgin Mary. Do not forget about the opposite - having received a request or a blessing through prayer to the Lord and His Mother, you can read the sacred text with gratitude.

Seeing the Holy One in purity, she speaks to Gabriel impudently: the most glorious of your voice is inconvenient for my soul: the birth of a seedless conception is what you say, calling: Alleluia.

Seek the incomprehensible mind, the Virgin, cry out to the servant: from the side I am clean, what is the Son to be born powerfully, the people of Mi? To Neizha, he speaks with fear, always calling to Sitse: Rejoice, advice of the inexpressible Mystery; Rejoice, silence of those who ask faith. Rejoice, beginning of Christ's miracles; Rejoice, His commands are the main thing. Rejoice, heavenly ladder, where God descends; Rejoice, bridge, bring those who are from earth to heaven. Rejoice, angels' verbose miracle; Rejoice, demons' mournful defeat. Rejoice, Light inexpressibly gave birth; Rejoice, hedgehog, who taught not a single one. Rejoice, thou who surpasses the mind of the wise; Rejoice, illuminating the meanings of the faithful. Rejoice, Unbrided Bride.

The power of the Most High autumn then to the conception of Brakoneyskull, and the prosperous Toy is lying, like a sweet village showing, to everyone who wants to reap salvation, always sing to the song: Alleluia.

Having a God-pleasing Virgin's womb, voskhod to Elisabeth: the baby onoya, knowing Sey's kiss, rejoicing, and playing like songs crying out to the Theotokos: Rejoice, branches of the unfading rose; Rejoice, Acquisition of the Immortal Fruit. Rejoice, making the Worker the Lover of mankind; Rejoice, giving birth to our life-giver. Rejoice, nivo, growing bounty of bounty; Rejoice, table, carrying an abundance of cleansing. Rejoice, for you flourish like a food paradise; Rejoice, for you are preparing a haven for souls. Rejoice, pleasant prayer censer; Rejoice, purification of the whole world. Rejoice, God's good will towards mortals; Rejoice, boldness of mortals to God. Rejoice, Unbrided Bride.

Having a storm inside, having doubtful thoughts, the chaste Joseph is confused, to Thee in vain unmarried, and thinking of a spoiled one, Immaculate; having taken away your conception from the Holy Spirit, he said: Alleluia.

Hearing the shepherd of the Angels singing the carnal coming of Christ, and flowing as if to the Shepherd, they see This, like a blameless lamb, saved in the womb of Mary, Deciding more singing: Rejoice, Lamb and Shepherd Mother; rejoice, yard of verbal sheep. Rejoice, torment of invisible enemies; Rejoice, opening of heavenly doors. Rejoice, for the heavenly ones rejoice in the earthly; Rejoice, as the earthly ones rejoice in the heavenly ones. Rejoice, silent mouth of the apostles; Rejoice, invincible insolence of the passion-bearers. Rejoice, firm faith affirmation; Rejoice, knowledge of bright grace. Rejoice, Yehuzhe bare hell; Rejoice, Yehuzhe clothed with glory. Rejoice, Unbrided Bride.

The divine star was seen by the Volsvi, then following the dawn, and like a lamp holding me, then I will test the strong King, and having reached the Incomprehensible, rejoicing, crying out to Him: Alleluia.

When you see the children of the Chaldeans at the hand of the Maiden, Who created the hands of men, and the Lord who understands Him, and even the slave, the ghost is pleasant, darting to serve Him, and cry out Blessed: Rejoice, Stars of the unsetting Mother; Rejoice, dawn of the mysterious day. Rejoice, quenching the charms of the oven; Rejoice, Enlightening Trinity mysteries. Rejoice, sweeping away the inhuman tormentor from the authorities; Rejoice, thou who didst show Christ the Lord, the Lover of mankind. Rejoice, deliverer of the barbarian ministry; Rejoice, timenia that removes deeds. Rejoice, quenching the fire of worship; Rejoice, changeling flame of passions. Rejoice, faithful teacher of chastity; rejoice, joy of all kinds. Rejoice, Unbrided Bride.

Preachers of God-bearing, formerly Volsvi, returning to Babylon, having finished Your prophecy, and preaching Thee Christ to all, leaving Herod like a bible, not leading to sing: Alleluia.

Having exalted the enlightenment of truth in Egypt, you drove away the darkness of lies: idols of him, Savior, who cannot endure Your strength, fell down, who were delivered crying out to the Theotokos: Rejoice, correction of men; Rejoice, downfall of demons. Rejoice, having corrected the charms of the state; Rejoice, denounced idol flattery. Rejoice, sea that drowned the mental pharaoh; Rejoice, stone that gave drink to those who thirst for life. Rejoice, pillar of fire, instruct beings in darkness; Rejoice, cover of the world, widest clouds. Rejoice, food, receiver of manna; Rejoice, sweetness of the holy servant. Rejoice, land of promise; Rejoice, honey and milk flow from the unkempt. Rejoice, Unbrided Bride.

Wanting Simeon to pass away from the present age, the charming one, thou hast gone away like a baby to him, but thou hast known to him the perfect God. The same wonder at Your indescribable wisdom, calling: Alleluia.

A new show of creation, the Creator appeared to us from Him who was, from a seedless womb, and having preserved Yu, as if incorruptible, but seeing a miracle, let us sing to Yu, crying out: Rejoice, flower of incorruption; rejoice, crown of temperance. Rejoice, the image of the resurrection, covering; Rejoice, manifesting angelic life. Rejoice, brightly fruitful tree, faiths feed on worthless things; Rejoice, blessed-leaved tree, by which many are covered. Rejoice, carrying the Redeemer to the captives in the womb; Rejoice, giving birth to the Mentor for the lost. Rejoice, Judge of the righteous supplication; Rejoice, forgiveness of many sins. Rejoice, garment of naked boldness; Rejoice, love, conqueror of every desire. Rejoice, Unbrided Bride.

Having seen a strange Christmas, let us move away from the world, the mind has gone to heaven: for this reason, for the sake of a high God, a humble person appears on earth, even if you draw to the heights of Tom crying: Alleluia.

All the same in the lower and higher places, the indescribable Word does not recede: the descent of the Divine, but the passing of the local was, and the birth of the Blessed Virgin, hearing this: Rejoice, God's incapable receptacle; Rejoice, honest mystery of the door. Rejoice, doubtful hearing of the infidels; Rejoice, well-known praise of the faithful. Rejoice, chariot of the Most Holy Existing One on Cherubim; Rejoice, glorious village of Jehovah on Seraphimeh. Rejoice, you who gathered the opposite in the same way; Rejoice, virginity and Christmas combined. Rejoice, Yehuzhe resolved the crime; Rejoice, Eyuzhe opened paradise. Rejoice, key to the Kingdom of Christ; Rejoice, hope of eternal blessings. Rejoice, Unbrided Bride.

Every angelic nature marveled at the great work of your incarnation; impregnable for like God, who sees all the approaching Man, so dwells for us, hearing from everyone: Alleluia.

Vetia is multi-talked, like a silent fish we see about You, the Mother of God, they are perplexed to say, even if the Virgin is still, and you were able to give birth. We, marveling at the mystery, truly cry out: Rejoice, friend of the wisdom of God, rejoice, His providence treasure. Rejoice, revealing the unwise wisdom; Rejoice, cunning wordless denunciator. Rejoice, for you have wrapped yourself in a wicked seeker; Rejoice, for the fabulists have withered. Rejoice, tearing Athenian weaving; Rejoice, fulfilling fishermen's tricks. Rejoice, thou who drawest from the depths of ignorance; Rejoice, enlightener of many in the mind. Rejoice, ship of those who want to be saved; Rejoice, haven of life's voyages. Rejoice, Unbrided Bride.

At least save the world, Who is the Decorator of all, to this he is self-promised to come, and this Shepherd, like God, for the sake of us, a man appears for us: likewise calling like that, as God hears: Alleluia.

Thou art a wall to the virgins, Virgin Mary, and to all who resort to Thee: for the Creator of heaven and earth arrange Thee, Most Pure One, dwell in Thy womb, and teach Thee to invite all: Rejoice, pillar of virginity; rejoice, door of salvation. Rejoice, head of the mental building; Rejoice, giver of Divine goodness. Rejoice, thou hast renewed thy conceived with cold; rejoice, for you have punished those who were robbed by the mind. Rejoice, exercising corruption of meanings; Rejoice, giving birth to the Sower of purity. Rejoice, devil of seedless dismay; Rejoice, thou who united the faithful of the Lord. Rejoice, kind nursemaid of the virgins; Rejoice, bride-groom of the souls of the saints. Rejoice, Unbrided Bride.

All singing is conquered, striving for the multitude of Thy many bounties: even if we bring Thee, the Holy King, we bring nothing worthy of the sand, even though Thou hast given us, Thee crying out: Alleluia.

The light-receiving candle that exists in the darkness, we see the Holy Virgin, the immaterial bo burning fire, instructs the whole to the Divine mind, the dawn enlightens the mind, and is revered by the title, by these: Rejoice, ray of the intelligent Sun; Rejoice, luminary of the unstoppable Light. Rejoice, lightning, enlightening souls; Rejoice, for fear is the enemy's thunder. Rejoice, as you shine enlightenment with many light; Rejoice, for you exude a river that flows many times. Rejoice, font painting the image; Rejoice, sinful defilement. Rejoice, bath, washing conscience; rejoice, cup, drawing joy. Rejoice, smell of Christ's fragrance; Rejoice, belly of secret joy. Rejoice, Unbrided Bride.

Desiring grace to give, debts of the ancients, all debts, the Resolver of man, having come by Himself to those who have departed from That grace, and tearing apart the handwriting, hears from all sitse: Alleluia.

Singing Thy Nativity, we praise Thee all, like an animated temple, the Mother of God: in Thy womb, for dwelling in the womb, hold the whole hand of the Lord, sanctify, glorify and teach you to cry out to you all: Rejoice, village of God and the Word; rejoice, great holy of holies. Rejoice, ark, gilded with the Spirit; Rejoice, inexhaustible treasure of life. Rejoice, honest crown of pious people; Rejoice, honest praise of the reverent priests. Rejoice, unshakable pillar of the church; Rejoice, indestructible wall of the Kingdom. Rejoice, victories will be erected by her; Rejoice, Yehuzhe oppose them. Rejoice, healing of my body; Rejoice, salvation of my soul. Rejoice, Unbrided Bride.

Oh, All-singing Mother, who gave birth to all the saints, the Most Holy Word! Having accepted the present offering, deliver everyone from every misfortune, and future torments crying out about You: Alleluia, alleluia, alleluia. (Kontakion is read three times)

An intercessor angel from heaven was sent to quickly say to the Mother of God: Rejoice, and with a bodiless voice incarnate You in vain, Lord, terrified and standing, calling to Her like this: Rejoice, her joy will shine; Rejoice, Eyuzhe the oath will disappear. Rejoice, call of fallen Adam; Rejoice, deliverance of Evin's tears. Rejoice, height inconvenient for human thoughts; Rejoice, depth incomprehensible and angelic eyes. Rejoice, for thou art the Tsar's seat; Rejoice, for you bear the One who bears all. Rejoice, Star that manifests the Sun; Rejoice, womb of the Divine Incarnation. Rejoice, through which the creature is renewed; rejoice, we worship the Creator. Rejoice, Unbrided Bride.

The chosen Governor is victorious, as if having got rid of the evil ones, with thanksgiving we will describe Thy servants, Mother of God; but as if you have an invincible power, free us from all troubles, let us call Thee: rejoice, Bride of the Unmarried.

Prayer to the Most Holy Theotokos

Oh, Most Holy Lady Theotokos, exalt all the Angel and Archangel, and all the most honest creatures, helper of the offended, hopeless hope, poor intercessor, sad consolation, hungry nurse, naked robe, sick healing, sinful salvation, Christians of all help and intercession.

Oh, All-Merciful Lady, Virgin Mother of God, Lady, by Thy mercy save and have mercy on the most holy patriarchs of the Orthodox, His Grace metropolitans, archbishops and bishops and the entire priestly and monastic rank, and all Orthodox Christians, protect Your honest robe; and beseech, Madam, from you without a seed incarnate Christ our God, may he gird us with His power from above, against our invisible and visible enemies.

Oh, all-merciful Lady Lady Mother of God! Raise us up from the depths of sin and deliver us from famine, destruction, from cowardice and flood, from fire and sword, from finding foreigners and internecine strife, and from vain death, and from the attack of the enemy, and from corrupting winds, and from deadly ulcers, and from all evil.

Grant, Madam, peace and health to Your servant, all Orthodox Christians, and enlighten their minds and eyes of the heart, hedgehog to salvation; and vouchsafe us, Thy sinful servants, the Kingdom of Thy Son, Christ our God; as if His power is blessed and glorified, with His Beginningless Father, and with the Most Holy, and Good, and His Life-Giving Spirit, now and forever, and forever and ever. Amen.

Saturday of the fifth week of Great Lent is ahead. This is a special Saturday. On Friday, the day before, at the festive morning of the Sabbath church day, the Great Akathist to the Mother of God is read. Such a day occurs only once in the Church year. This is the feast of the Praise of the Mother of God or, as this day is also called, the Saturday of the Akathist. The National Assembly tells about what kind of holiday it is.

The miraculous salvation of Constantinople from the invasion of the enemy. Fresco from the Church of the Deposition of the Robe in the Moscow Kremlin. 1644

Akathist - translated from Greek as a non-sedal song, that is, "a song that is sung without sitting down, standing." In ancient times, the art of church poetry was very developed, and the kontakion of the current akathist was an independent and great poetic work. So the well-known kontakion (The very word "kontakion" in Greek κόντάκιον came from κοντός - a stick on which a scroll of parchment with a text was wound. Kontakion in its present form and volume is a small chant in one or two stanzas.) was also a song praising the Mother of God, it sounded differently, and consisted of many stanzas and expressed gratitude for the repeated salvation from the enemies of the barbarians who had attempted on Constantinople since 626. Then the Avars and Slavs stood at the walls of Constantinople, and only the intercession of the Mother of God saved the city.

The well-known words of the kontakion “Victorious to the Chosen Voivode, as if getting rid of the evil ones ...” appeared at the same time, in 626, and their author was supposedly the holy novel the Melodist. Kontakion turned into a victorious thanksgiving song addressed to the Mother of God on behalf of “Her city”, that is, Constantinople, delivered from the “evil”. In the modern (at least from the 15th century) Church Slavonic translation, the words “Thy city” are replaced by “Thy servants”. The text of "The Chosen Governor ..." became the beginning, as it were, the preface to a song-poem that already existed by that time, glorifying the Most Holy Theotokos. This beginning became the first kontakion in the text of the modern Great Akathist, read at the feast of the Praise of the Most Holy Theotokos.

Temple in Blachernae on the site of the temple where the akathist to the Most Holy Theotokos was read for the first time

Our veneration of this holiday is symbolic. For the first time in the history of the Church, as a church hymn, the Great Akathist was read in the Blachernae Church, at night, by Patriarch Photius of Constantinople, after the miraculous deliverance of the city from the enemy fleet of the Russians, our ancestors, who besieged the city in 860. Emperor Michael III hastily returned from the border army to the capital and, together with Photius, plunged the Robe of the Virgin into the sea. Suddenly, a strong storm arose and scattered the ships of the Rus, after which they fled. This is how this miracle is described in The Tale of Bygone Years: “... and they carried out the divine robe of the Holy Mother of God with songs, and moistened its floor in the sea. There was silence at that time and the sea was calm, but then suddenly a storm arose with the wind, and huge waves arose again, scattered the ships of the godless Russians, and washed them ashore, and broke them, so that few of them managed to avoid this disaster and return home ."

Then, in 860, warlike dews, our ancestors, attacked Constantinople.

“Then the raid of the Ross (this is a Scythian tribe, unbridled and cruel), which devastated the Roman lands, Pontus Euxinus itself was set on fire and cordoned off the city (Michael fought with the Ismailites at that time). However, having had their fill of God's wrath, they returned home - Photius, who then ruled the church, prayed to God about this - and soon an embassy arrived from them in the royal city, asking them to partake of God's baptism. What happened” (Theoph. Cont. 196.6-15; cited in: Theophan’s Follower, p. 84).

Since then, the Christian faith began to spread among the Russians. In 988, that is, 128 years after this event, Russia was baptized. We, the descendants of the Russians, whom Patriarch Photius asked the Mother of God to save from the invasion: “Victory to the chosen voivode!” a holiday was established called Praise to the Most Holy Theotokos in honor of the miraculous deliverance from enemies through Her intercession. The feast day was set for the fifth Saturday of Great Lent. Gradually, the order of reading the Great Akathist on the day of the holiday developed. This Great Akathist is the only one of its kind, since all the other Akathists were written in imitation of him, the first. At a special service, which happens only once a year on the feast of the Praise of the Most Holy Theotokos, we will pray and ask the Mother of God to free us from all evil. After all, now she is our intercessor.

Icon of the Praise of the Mother of God with Akathist in hallmarks. XIV century.

The National Assembly asked the patrologist to comment on this event Priest Michael Asmus:

Why was this particular day, the Saturday of the fifth week of Great Lent, designated for the celebration of the holiday?
- The miracle itself happened on this day - Saturday of the fifth week of Great Lent. But since the Church also lives according to the Paschal calendar, the feast on the day associated with Pascha will be movable.

- Is it possible to find this akathist in ordinary prayer books and akathist books and read it at home?
- This akathist is in every prayer book. It is called the Akathist to the Most Holy Theotokos. He is the most famous and popular akathist to the Most Holy Theotokos. As a matter of fact, this is the first akathist and all the others arose in imitation of it.

- If you can read it at home, then why does the Church attach such importance to this holiday?
- Everyone loves the akathists of the Mother of God. Especially the Russians, who have a lot of imitations. The theme of the miraculous intervention of the Mother of God in the military affairs of the state was fixed in the church mind on this day. And what in history and in worship was attributed to Constantinople, every Orthodox city tries to attribute to itself. Of course, you can read this akathist at home, but public worship expresses the catholicity of the Church. And such a public reading of the Great Akathist reminds us of Orthodox statehood, because such miracles were possible only thanks to Orthodoxy as the state religion.
The great akathist consists of Kondaks interspersed with Ikos. Ikos, unlike kontakion, contains the text of joyful glorification (“Rejoice, with it joy will shine: Rejoice, with it the oath will disappear ...”, etc.) and a special, repeated at the end of each icon, the same ending-refrain (“Rejoice, Bride unbride "). Kontakion and ikos make up, as it were, one block of the akathist. There are 12 such blocks in total. All akathists now have this structure.

The reading of the Great Akathist on Friday evening is included in the service of the All-Night Vigil before Saturday. The entire akathist is not read at once, but in parts four times: after the Six Psalms (six psalms read at the beginning of Matins, when all the candles are extinguished), during Polyeleos (part of the festive Matins, beginning with the words “Praise the Name of the Lord ...” and before singing the canons) , after the 3rd and 6th songs of the canon.
Part of the rite of Matins with the reading of the Great Akathist from the Lenten Triodion(the text of the Great Akathist itself is in bold, notes are in italics)

On Saturday of the fifth week, at Matins, it marks at the fourth hour of the night, a prayer service for the sake of following the akathist. And having gathered in the Church: having blessed the priest, we begin matins, as if it was prescribed that matins begin on the fourth of the great canon: sheet 294 on the back. According to the Six Psalms, God is the Lord: in voice 8, and we sing the troparion three times sluggishly (Slowly).

Tone 8:
The secretly commanded reception in the mind, in the blood of Joseph with diligence, appears incorporeal, the verb is more unskillful: having bowed Heaven with descent,
fits invariably all in cha. and seeing him in your beds, having received the slave’s sign, I am horrified to call you: rejoice, unbrideed bride.

We will also verse the kathisma of Psalm 16: The Lord said to my Lord: And after the completion of the sowing, the small litany, and we sing the kontakion on Wednesday, with sweet singing, inertly (slowly). Tone 8:

(FIRST READING OF THE GREAT AKATHIST)
Kondak 1

To the victorious voivode chosen, as if having got rid of the evil ones, Let us thank you with gratitude, your servants to the Theotokos: but as if you have an invincible power, free us from all troubles, let us call you: Rejoice, unbrideed bride.

On it, the deacon censes the holy icons, and the brethren, according to their order. On the others, there are the rector and faces. And we honor the ikos and kontakion 6. We stand at the reading. These same ikos are in alphabetical order: siest, 24, and are spoken from the priest in the holy altar.

(A) Ikos 1:
An angel intercessor from Heaven was sent quickly, say to the Mother of God: Rejoice! and with an incorporeal voice, You are embodied in vain, Lord, horrified and standing, calling to her like this:
Rejoice, by which joy will shine: Rejoice, by which the oath will disappear. Rejoice, fallen Adam's proclamation: Rejoice, deliverance of Evin's tears.
Rejoice, height inaccessible to human thoughts: Rejoice, depth incomprehensible and angelic eyes.
Rejoice, for you are the seat of the Tsar; Rejoice, for you bear the bearer of all.
Rejoice, star that manifests the sun: Rejoice, womb of the Divine Incarnation.
Rejoice, through which the creature is renewed: Rejoice, through which we worship the Creator. Rejoice, unbridened bride.

(B) Kontakion 2:
Seeing the Holy One in purity, she speaks boldly to Gabriel: the glorious voice of your voice is uncomfortable for my soul:
seedless bo conception Christmas how you say, calling: Alleluia.

(D) Ikos 2:
The mind is misunderstood, understand the Virgin, looking for, cry out to the servant: from the side is clean, what is it like for the Son to be born powerfully, my people? To Neizha, he speaks with fear, both calling sitse:
Rejoice, Council of the inexpressible Mystery: Rejoice, silence of those who ask for faith.
Rejoice, the beginning of Christ's miracles: Rejoice, His main commands.
Rejoice, heavenly ladder, where God descends: Rejoice, bridge leading those who are from earth to Heaven.
Rejoice, many-worded miracle of angels: Rejoice, lamentable scab of demons.
Rejoice, light inexpressibly gave birth: Rejoice, hedgehog, no one taught.
Rejoice, surpassing the wise mind: Rejoice, illuminating the meanings of the faithful.

(E) Kontakion 3:
The power of the supreme autumn then to the conception of marriage is unskillful, and the Prosperous toy is lying, like a sweet village showing, to everyone who wants to reap Salvation, always sing to the song: Alleluia.

(E) Ikos 3:
Having the God-pleasing Virgin's womb, rise to Elizabeth: the baby onoya abie knowing Sey's kiss, rejoicing, and playing like songs crying out to the Mother of God:
Rejoice, Unfading branches of the rose: Rejoice, acquisition of the fruit of the immortal.
Rejoice, Lebrator who makes the Lover of Man: Rejoice, O bearer of our life.
Rejoice, nivo, growing bounty of bounty: Rejoice, meal, bearing an abundance of purifications.
Rejoice, as you flourish as a food paradise: Rejoice, as you prepare a haven for souls.
Rejoice, pleasant prayer censer: Rejoice, purification of the whole world. Rejoice, God's good will towards mortals: Rejoice, boldness of mortals towards God.
Rejoice, unbridened bride.

(H) Kontakion 4:
Having a storm inside, having doubtful thoughts, the chaste Joseph was confused, to Thee in vain a celibate, and thinking of a spoiled marriage, Immaculate: having led away your conception from the Holy Spirit, the speech: Alleluia.

We read from the word of the akathist, two donations. The same hymns are immaculate, and the litany.

And again with the verb kontakion: To the chosen governor: And other ikos and kontakia, 6:

(SECOND READING OF THE GREAT AKATHIST)

(I) Ikos 4:
Hearing the shepherd of the angels singing the carnal coming of Christ, and flowing as if to the Shepherd, they see This, like the Lamb without blemish, in the womb of Mary, fled, Deciding to sing more:
Rejoice, Lamb and Shepherd Mother: Rejoice, yard of verbal sheep.
Rejoice, torment of invisible enemies: Rejoice, opening of heavenly doors.
rejoice, for the heavenly ones rejoice in the earthly; rejoice, for the earthly ones rejoice in the heavenly.
Rejoice, silent mouth of the apostles: Rejoice, invincible insolence of the passion-bearers.
Rejoice, firm faith affirmation: Rejoice, bright knowledge of Grace.
Rejoice, Yehuzhe bare hell: Rejoice, Yehuzhe clothed with glory.
Rejoice, unbridened bride.

(F) Kontakion 5:
The divine star was seen by the Volsvi, then following the dawn: and like a lamp holding me, then I will test the mighty King: and having reached the Incomprehensible, rejoicing in Him cryingly: Alleluia.

(I) Ikos 5:
Seeing the youths of the Chaldeans at the hand of the Maiden, Who created the hands of men, and the Lord who understands Him, if the slave also has a pleasant sight, daring to serve Him, and cry out Blessed:
Rejoice, Stars of the unsetting Mother: Rejoice, dawn of the mysterious day.
Rejoice, quenching the charms of the cave: Rejoice, Enlightening the mysteries of the Trinity.
Rejoice, tormentor of the inhuman, sweeping away from the authorities: Rejoice, Lord, the Lover of mankind, who showed Christ.
Rejoice, delivering the barbarian ministry: Rejoice, timenia seizing deeds.
Rejoice, quenching the fire of worship: Rejoice, changing the flame of passions.
Rejoice, faithful Instructor of chastity: Rejoice, joy of all kinds.
Rejoice, unbridened bride.

(K) Kontakion 6:
The preachers of God-bearing were formerly Volsvi, returning to Babylon, having finished Your Prophecy: and preaching Thee Christ to all, leaving Herod as if speaking, not leading to sing: Alleluia.

(L) Ikos 6:
Resplendent in Egypt, the enlightenment of truth, drove away the darkness of lies: idols for his Savior, not tolerating Your strength, fall. Those who are delivered cry out to the Theotokos:
Rejoice, correction of men: Rejoice, downfall of demons.
Rejoice, having corrected the charms of the state: Rejoice, having denounced idol flattery.
Rejoice, the sea that drowned the mental Pharaoh: Rejoice, stone that gave drink to the thirsty for life.
Rejoice, pillar of fire, instruct beings in darkness: Rejoice, cover of the world, wide clouds.
Rejoice in food, receiver of manna: Rejoice, sweetness of the holy servant.
Rejoice, land of promise: Rejoice, honey and milk flow from Neyazhe.
Rejoice, unbridened bride.

(M) Kontakion 7:
Wanting Simeon to pass away from the present age, the charming one, thou hast gone away like a child to him: but thou hast known to him the perfect God. the same wonder at your inexpressible wisdom, calling: Alleluia.

And paki kontakion: To the chosen governor: We also read the other words of the akathist. Psalm 50

The creation of Mr. Joseph, his edge line: Joy, friend, it behooves you to rejoice alone.

[If there is a temple of the Mother of God, we sing the canon of the feast of the Mother of God with irmos at 12. irmos twice each: troparia at 10.] Tone 4.

Irmos: I will open my mouth:

(X) The book of Christ animated, sealed by Thee by the Spirit, the great Archangel, Pure, in vain exclaimed to Thee: Rejoice, friend of joy, Her ancestral oath will be resolved.

(A) Adam's correction, rejoice, Virgin of the Bride of God, hellish mortification, rejoice Omnipotent, chamber of all the King: rejoice, fiery Throne of the Almighty.

(P) Unfading flower, rejoice, one stale fragrant apple. Rejoice, giving birth to the fragrance of the one King. Rejoice, unsophisticated, worldly Salvation.

(A) Treasure of purity, rejoice, It is from our fall that we are up. Rejoice, sweet-smelling krine of the Lady, fragrant of the faithful, fragrant censer, and myrrh of great value.

Katavasia:
I will open my mouth, and the Spirit will be filled;

Song 3.
Irmos: Your hymns to the Mother of God:

(C) The divine vegetative class, like a field untouched by reality, rejoice, animated meal, containing animal bread. Rejoice, inexhaustible source of animal water to the Lady.

(D) Younice, Youth who gave birth to the immaculate, rejoice in the faithful. rejoice in the lamb, who gave birth to the Lamb of God, who brings up the world of all sin. rejoice, warm purifier.

(O) Brightest morning, rejoice at the one Sun bearing the Christ of Light dwelling. Rejoice, destroying the darkness, and driving away the gloomy demons by no means.

(X) Rejoice, one door, Whose Word passed through one, the faiths and gates of hell, the Lady, who crushed Your Christmas. rejoice, Divine entrance of the Saved, God-breasted.

Katavasia:
Your hymnologists to the Mother of God, a living and unenviable source, Spiritually affirm the face of your copulation, vouchsafe crowns of glory in your Divine glory.

Little litany.

And at the exclamation, kontakion: Chosen governor:

And we honor the other six ikos and kontakia.

(THIRD READING OF THE GREAT AKATHIST)

(N) Ikos 7:
Show the new creature, the Creator to us from Him who was, from the seedless vegetative womb, and preserving Yu, as if, imperishable. Yes, seeing a miracle, let us sing Yu, blatantly:
Rejoice, flower of incorruption: Rejoice, crown of abstinence.
Rejoice, resurrection image covering: Rejoice, angelic life showing.
Rejoice, bright-fruitful tree, from which the faithful feed: Rejoice, Blessed-leaved tree, with which many are covered.
Rejoice, in the womb carrying the Redeemer to the captives: Rejoice, giving birth to the Mentor to the erring.
Rejoice, Judge of the Righteous supplication: Rejoice, forgiveness of many sins.
Rejoice, garment of naked boldness: Rejoice, conqueror of every desire.
Rejoice, unbridened bride.

(Ks) Kontakion 8:
Having seen the strange Christmas, let us leave the world, the mind is turned to Heaven: for this sake, the high God, a humble person appears on earth, even if you attract to the heights, crying: Alleluia.

(O) Ikos 8:
All be in the lower, and the higher, the indescribable Word does not depart: the descent of the Divine, not the passage of the local was, and the Nativity from the Virgin of God, hearing this:
Rejoice, God's uncontainable receptacle: Rejoice, honest mystery of the door.
Rejoice, doubtful hearing of the unfaithful: Rejoice, well-known praise of the faithful.
Rejoice, most holy chariot, Existing on Cherubimech: Rejoice, glorious village, Existing on Seraphimech.
Rejoice, you who gathered the opposite in the same way: Rejoice, you who combined Virginity and Christmas.
Rejoice, Yehuzhe the crime was resolved: Rejoice, Yehuzhe opened paradise.
Rejoice, key to the Kingdom of Christ: Rejoice, hope of eternal blessings.
Rejoice, unbridened bride.

(P) Kontakion 9:
Every nature of the angels was surprised at your great incarnation of the work: impregnable for like God, in vain to all the access of man, we abide, hearing from everyone: Hallelujah.

(P) Ikos 9:
We see the Mother of God about you, like a mute fish: they are perplexed to say, hedgehog what, and the Virgin abide, and give birth
could you? but we marveling at the mystery, cry out faithfully:
Rejoice, friend of the wisdom of God: Rejoice, treasure of His providence.
Rejoice, philosophic unwise revealing: Rejoice, cunning, wordless convicting.
Rejoice, as if you have robbed the exacting luthiers: Rejoice, as if the fabulists have withered.
Rejoice, Athenian weaving tearing apart: Rejoice, fulfilling the fishermen's net.
Rejoice, from the depths of ignorance, you draw out: Rejoice, enlightening many in the mind.
Rejoice, ship of those who want to be saved: Rejoice, haven of worldly voyages.
Rejoice, unbridened bride.

(C) Kontakion 10:
At least save the world, Who is the beautifier of all, to this he is self-promised to come, and the shepherd is like God, for the sake of us appear for us Man: calling like this, like God hears: Hallelujah.

And paki kontakion: Chosen governor:

Sedalen, voice 1. Similar: Your coffin:

Great warrior of immaterial angels, having appeared in the city of Nazareth, He proclaims Thy King, O Pure One, and the Lord of ages: Rejoice, saying to Thee,
Blessed Mary, incomprehensible and inexpressible Deep, man's appeal.

Glory, and now, the same.

And still reading.

Song 4.
Irmos: Sit in glory, on the Throne of the Divine:

(E) In the voice of singing, Virgo, We cry out to you All-singing: Rejoice, fat city and drunk with the Spirit. Rejoice, priestess, and bearing Manna, delighting all Pious feelings.

(And) Purifier of the world, rejoice, Most Pure Lady. rejoice at the ladder, from the earth you have exalted everyone with Grace. rejoice in the bridge, truly bring all those who sing Thee from death to life.

(O) Higher than the heavens, rejoice, the foundation of the earth, in Your beds, the Most Pure, who easily carried. Rejoice in the scarlet, who dipped the divine scarlet, from your blood, Tsar of the forces.

(H) The lawgiver who gave birth to the true one, rejoice in the Mistress, who cleanses the iniquity of all the tuna. unfamiliar Deep, Highly unspeakable, unskillful, It is the way we adore ourselves.

(C) We weave the world and a crown not woven with hands, rejoice, the Virgin calls to You: the repository of all and the fence, and the affirmation, and the Sacred Refuge.

Katavasia: Sit in glory, on the Throne of the Divine, in a cloud of lightness, the Most Divine Jesus has come, incorruptible hand, and calling for salvation: glory to Christ, Thy power.

Irmos: Terrified of all:

(O) The path that gave birth to life, rejoice, Immaculate One, who saved the world from the flood of sin: Rejoice, Bride of God, hearing and saying terrible: Rejoice in the stay of the Lord of creation.

(And) Fortress and Affirmation of people, rejoice, Most Pure, the place of the Sanctification of glory, the mortification of hell, damn all-bright. Rejoice Angels Joy: Rejoice in the help of those faithfully praying to You.

(P) The fiery chariot of the Word, rejoice in the Lady, animated by paradise, The tree in the midst of the possessions of the life of the Lord, Its sweetness enlivens those who partake in faith, and bow down aphids.

(P) We strengthen by Your strength, we truly cry out to You: Rejoice, city of all the King, glorious and well-heard about Neizha, the former verb, Goro
nesekomaya: rejoice Depth immeasurable.

(E) Spacious village of the Word, rejoice, Most Pure, the vessel that produced the Divine beads. Rejoice, all-wonderful Reconciliation of all to God, Blessing Theotokos always.

Katavasia: Terrified of all about Your Divine glory: you are an unsophisticated Virgin, you had God in your womb over all, and you gave birth to a flightless Son, giving peace to all who sing about You.

Here the canon of the holy monastery ceases.

Irmos: This is divine and all-honorable:

(P) The drawing of the Word is not foul, the fault of all deification, rejoice, Most Pure, the announcement of the prophets: Rejoice, Fertilizer of the apostles.

(E) I'll wipe away the dew from You, extinguishing the flame of polytheism. with that cry of Ty: Rejoice, animated fleece, hedgehog Gideon, Virgo, foresee.

(And) Behold Thee [Virgo], rejoice, we call: be a haven for us, who are weary, and rest in the abyss of sorrows, and the temptations of all the fighter.

(X) The joys of wine, grace our thought, hedgehog call Thee: rejoice, burning bush, all-bright cloud, unceasingly overshadowing the faithful.

The same four-song, its own edge line: This is the song of Joseph. Voice 6.

Irmos: The sea of ​​life erected:

The disciples suffered, and like a stone chosen on the ground lying around, building up any enemy completely turned, and the temples of the Living God appear.

We pray you for the good martyrs who have committed good, fasting for the mother-in-law, strengthen us well, the virtues of the accomplishment of those who have shone.

Thy servants, Lord, who have passed away from the earth to Thee, the most merciful, of Thy Kingdom, create fellows, Thy divine martyrs with sacred intercessions, Multi-merciful.

Theotokion: One all-singing, singing Thee is true, forsaking sins, and part of the gifts of the Divine, pray to the All-Holy Word, Mati Devo.

Other. Irmos, tone 5: From the whale of the Prophet:

The memory of the martyr, the Lord, let us sing songs, today Divinely rejoicing.

Swords and fire were not afraid, daringly in the faith, passion-bearers, tormentors in this vulnerability.

Trinity: I sing the Trinity of faces to Thee, I worship the One in essence, Thee, Father, Son and Holy Soul.

Theotokion: Angel and man Blessing be thou, as thou hast given birth to the Virgin Christ, Savior to our souls.

Verse: Wonderful is God in his saints, the God of Israel.

Having changed your belly to death, rejoice, living in Heaven, martyrs of the glorification of Christ God.

Verse: Their souls will dwell in the good.

Possess death and life, by faith reposed from the life of Christ, rest with Your saints.

Irmos: Thou didst deliver the Prophet from the whale, but raise the Lord from the depths of sins and save me.

Little litany.

And packs sing kontakion: Chosen governor:

And honor the remaining six ikos and kontakion.
(FOURTH READING OF THE GREAT AKATHIST)

(T) Ikos 10:
Thou art a wall to the virgins, the Virgin Mary, and to all who resort to Thee: for the Creator of heaven and earth arrange Thee, Most Pure One, dwell in Thy womb, and teach Thee to invite all:
Rejoice, pillar of virginity: Rejoice, door of salvation.
Rejoice, Head of the mental building: Rejoice, Giver of Divine Goodness.
Rejoice, You have renewed the conceived cold: Rejoice, You have punished those who have been robbed by the mind.
Rejoice, exercising the corrupter of meanings: Rejoice, giving birth to the Sower of purity.
Rejoice, traitor of seedless torment: Rejoice, having united the faithful of the Lord.
Rejoice, good Mother of the virgins: Rejoice, Bride-giver of the souls of the saints.
Rejoice, unbridened bride.

(B) Kontakion 11:

All singing is conquered, reaching out to the multitude of Thy many bounties: even if we bring thee to the Holy King, we do nothing worthy, if Thou hast given us to Thee crying: Alleluia.

(F) Ikos 11:
We see the Holy Virgin, a light-receiving candle that exists in darkness, we see the Holy Virgin: the immaterial bo, burning fire, instructs the whole to the Divine mind, enlightening the dawn, enlightening the mind, honored by this title.
Rejoice, ray of the intelligent Sun: Rejoice, luminary of the unstoppable Light. Rejoice, lightning of the soul enlightening: Rejoice, like thunder, frightening enemies.
Rejoice, as you shine enlightenment with many light: Rejoice, as you exude a river with many flows.
Rejoice, font painting the image: Rejoice, sinful withering filth.
Rejoice, bath, washing conscience: Rejoice in the cup, drawing joy. Rejoice, smell of Christ's fragrance: Rejoice, Belly of secret joy,
Rejoice Bride, not a bride.

(X) Kontakion 12:

Grace to give, having desired the debts of the ancients, all the debts, the Resolver of man, having come by Himself to those who have departed That Grace: and slandering the handwriting, hears from all sitse: Alleluia.

(PS) Ikos 12:
Singing your Christmas, we all praise Thee, like an animated temple to the Theotokos: in Thy bosom you dwell, contain everything with your hand, Lord, sanctify, glorify, teach you to cry out to you all:
Rejoice, village of God and the Word: Rejoice, Holy One, great saints. Rejoice, ark gilded with the Spirit: Rejoice, inexhaustible treasure of life.
Rejoice, honest crown of pious kings: Rejoice, honest praise of the reverent priests.
Rejoice, unshakable pillar of the Church: Rejoice, unbreakable wall of the kingdom.
Rejoice, Her victories will rise up: Rejoice, Her enemies fall down. Rejoice, healing of my body; Rejoice, salvation of my soul.
Rejoice, unbridened bride.

(O) Kontakion 13:
O All-Singing Mati, who gave birth to all the Saints, the Most Holy Word, accept the present offering, deliver everyone from every misfortune, and future torment, crying out to you: Alleluia.

This kontakion is said three times.

And the 1st ikos is read again: Guardian Angel:

And paki kontakion: Chosen governor:

The synaxarium (instructive reading - Ed.) is also revered first of the menaion: the same is real. (Read now only in monasteries - Ed.)

Poems: With vigilant songs of gratitude,
The city sings a vivacious representative in braneh.

On this day, we celebrate a non-sedal song of our Most Holy Lady Theotokos, for the sake of guilt: I rule the autocratic Greek authorities to Heraclius, Khosroes the Persian king, seeing the Greek scepter humbled, from Phocas the king of the tormentor, the one from his nobles Sarvara in name, with thousands of many armies sends, all conquer the eastern countries. forewarned before, as if ten those Christians had killed Khosroes: as if the Jews were redeeming them from him and destroying them. The initial nobleman Sarvar, having captivated all the east, comprehended and to the golden city itself, which is now called Scutar. Tsar Heraclius, with the estate of common gold, having scant the sacred vessels of the church into gold pieces, turned into a greater and more perfect giving. On the Euxine Sea, having come from the ships to the Persian countries, I consume: and by no means is defeated, from him Khosroes with other armies. Little by little, and Sira, the son of Khosroes, departed from his father, the authorities accept themselves, and having killed Khosroes' father, he became friends with King Heraclius. The khagan is a Misonian, and the Scythian chief, having learned about the king, as if he went across the Pontic Sea, having resolved the world on the Greeks, regiments of a multitude of feats, from the western countries comes to Konstantin city, sending blasphemous voices to God. Abiye, however, the sea was filled with ships, but the land was full of footmen and innumerable horsemen. Sergius, the Patriarch of Constantine, the city, people are much comforted, do not fall away, nor relax: but raise all the hope from the soul in God, and in His Mother, the Most Pure Theotokos: so does Patricius, who then rules the city, similar to the aversion of the warriors arrange. Befits more and us with the help of the Highest, and decent action. The patriarch of the Divine Icon of the Mother of God, with the whole multitude, walks around the walls from above, and from there gives them approval. It’s like Sarvar from the east, Hagan is from the west, and burn the surrounding city: the patriarch is the icon of Christ not made by hands, and the honest and life-giving tree, to which he also wears the honest robe of the Mother of God, walking around the walls. Khagan, the Scythian by land, attacks the walls of Constantine city, with a multitude of countless, strong weapons affirm: and there are so many byashe, like a single Greek with ten Scythians were brothers. But the Irresistible Defender, found by the small warriors in the temple of Her, called Pygia, destroy them the most. From here, the Greeks received boldness, and splashed, from the Governor of the Invincible Mother of God, their victory is everlasting until the end. Having looked at reconciliation, the citizens of the reflection of the former. Hagan answered them: do not be seduced by God, you believe in a worthless one, in every possible way I will receive your city in the morning. Citizens who have heard, stretch out their hands to God. Having agreed, Khagan and Sarvar rush to the city by land and sea, desiring to captivate with wiles: but only defeat the former from the Greeks, as if dissatisfied with being alive dead women. The armourers' monoxilla is filled, with a bowed horn, to the temple of the Mother of God in Blachernae, the storms suddenly fell stronger to the sea, and I will be divided into sections, with the ships of all enemies decomposed. And it would be better to see that glorious fair action of the Most Pure and the Mother of God, all by the breeze of the sea existing in Blachernae from time to time. People, as soon as the gates were opened, together all the hut, and children and wives took courage on me. Their bosses returned, weeping loudly and sobbing. God-loving people, therefore, the people of Constantine the city, giving thanks to the Mother of God, the all-night song, and singing to her without sitting, as if they were vigilant about them, and by the Divine Power, having brought victory to the enemies. Henceforth, for the remembrance of so many and miraculous miracles, the Church welcomes the feast of the Mother of God at the present time, when she told the Mother of God to be. The non-sedal is named, for the hedgehog then such deeds to the city choir, and to all people. After the passage of thirty and six years, under the reign of Constantine Pogonatus, the Hagarites led an innumerable army, packs a city of attack on Constantine, and for seven years this struggle, always in the kyzic countries prezimovahu, many of their own were destroyed. He also renounced warfare, and returned with his army, and was called Sileo in the sea, all drowned, by the intercession of the All-Pure and the Mother of God. But even in the third packs, under Leo the Isaurian, the Hagarites more than the largest in that number, first of all the Persians destroy the kingdom, even Egypt and Levi. It flowed around Idia, Ethiopia and Spain, and finally, they fought against the royal city itself, carrying a thousand osmium of hundreds of ships: surrounding him, as if abie plunder his wait. Grades of the sacred people, the honest tree of the Honest and Life-Giving Cross, and the honest icon of the Mother of God Hodegetria, carrying around, surrounding the wall, with tears of God propitiatory. Dreaming of ubo, the hagarians will divide into two parts: and ovii ubo fight against the Bulgarians, and there they fall more than two darkness: ovii, having remained on the Tsar’s city, come, having forbidden from the chain, which was from Galata to the walls of the Tsar’s city. Sosthenes, who had risen somewhere to the place of the so-called Sosthenes, having blown up the north wind, many of their ships were crushed and perished: those who remained in the smoothness of the green hollow, as if touched by human flesh, and the feces of kneading and eating. Having also fled, and reached the Aegean abyss, the ships are all their own, and betray themselves to the depths of the sea: the city is strong from heaven, the fall, the return of the sea, dissolve the pitch of the ships: and such a multitude of countless military ships perished, only three left for the proclamation. For the sake of all these supernatural miracles of the All-Pure and the Mother of God, we celebrate a real holiday. The non-sedal, speaking, for all the people standing then on that night, the words of the Mother are sung by a song. and as in all other grays from the custom of property, in the real Mother of God, forgive everyone, we listen. Thy champions and invincible Matera with prayers, Christ God, deliver us from the surrounding misfortunes, and have mercy on us as the only Lover of mankind.