Moscow Sretensky Theological Seminary. Some Easter songs

(literal translation) Resurrection day, enlighten, people: Easter, Lord's Easter, for from death to life and from earth to heaven, Christ God translated us, the victorious song of those who sing. (Slavic text) Resurrection day, enlighten people, Easter, Lord's Easter, from death to life and from earth to heaven, Christ God has brought us, victorious singing. (Lovyagin's translation) Resurrection day! Let's shine, people! Easter! Lord's Easter! For from death to life and from earth to heaven, Christ God has led us singing (the song) of victory. Therefore, John of Damascus, the rhetorician of the rhetoricians and the panegyrist of the panegyrists, named after grace, imitating them, begins the real canon of the luminous day, without an acrostic, which in the canons somehow occupies the position of a preface. With two brilliant things, John, who is brilliant in life, who is most brilliant in word, and who is most brilliant in soul, would wish to make the bright day of the Resurrection of the Lord shine, worthy of the brilliance of this day.
Firstly, it decorates this bright day with no other voice, but the first, because it is a voice that has a direct, impetuous and noble melody. This voice originates in its singing from the Dorians, who are now the inhabitants of Monemvasia in the Peloponnese - therefore the voice itself, as the musicians say, is called Doric, four-part and Naos for the reasons they consider. But I will say in general: just as the day of Easter is a feast of holidays, and a triumph of celebrations, and a day more brilliant than others, so the first voice sung on this day is a voice more brilliant than all other voices. Therefore, in accordance with the general opinion of all musicians, it is considered worthy to take the first place in the series of all voices, as its inscription also testifies:
The art of creating chants, honoring your sounds,
Gives you first place - oh dignity!
Secondly, the brilliant singer decorates the brilliant day with the brilliant sayings of the most brilliant panegyrist Gregory the Theologian, so that from the words of the brilliant panegyrist, with the help of a brilliant songwriter, through a brilliant voice and with the help of brilliant sayings, the brilliant singer brilliantly composes a brilliant melody, in accordance with the double agreement between all of the above. . And it is worthy of surprise that he not only takes the subjects of his sermon from the Theologian, but also literally uses his expressions. See, for example: the simple and unadorned beginning of the first ode is taken from his theological source, for in his discourse on his own hesitation he makes such a beginning: “It is the day of the Resurrection,” and then says: “And let us be enlightened with triumph.” In the word for Easter, he literally writes the following: “Easter, the Lord's Easter” and again in the same word, interpreting what the word Easter will mean, he says this: “This word (that is, Easter) means the transition, historically - flight and resettlement from Egypt to the land of Canaan, but spiritually, the way out and the ascent from below to above and into the land of promise.” So, the singer, linking these three sayings into one irmos, makes the theme of the aforementioned creation of the Theologian the theme of his own irmos, saying this: “It is the day of the Resurrection, therefore let us be enlightened on this day, all Orthodox people of the Church.”
Then, accordingly, he names the reason for such a great enlightenment - because this is the Easter of the Lord. The singer repeats the word "Easter" twice in order to show the extreme rejoicing of his soul, for those who rejoice repeat the names of those things and those names that rejoice, because the strongest joy prompts them to do so. And the Theologian repeats the word "Easter" three times in honor of the Holy Trinity, as he himself says about it: "Easter, the Lord's Easter, I will say again - Easter, to honor the Trinity." Accordingly, then the singer gives an interpretation of the word "Easter", setting it as the reason why we should be enlightened, and indicates how to be enlightened: in justice, we Orthodox should be enlightened today and celebrate Easter, since the Lord Christ did not translate us from the earth into the land, that is, from the land of Egypt to the land of promise, and from the inhabited place to the wilderness of Sinai, as He translated ancient Israel, but He translated us from death to life, and from earth and earthly He translated us to Heaven and heaven. Therefore, we sing in this way to the Lord, who has blessed us, that truly victorious song that the Israelites sang after they crossed the Red Sea: “We sing to the Lord, for you have been glorified” (Ex. 15:1).
Look, beloved reader, and marvel at the wise device that the divinely inspired singer uses in a real irmos, for he composed this irmos both from the theme of Sunday and from the theme of the first song. After he said: "Let's be enlightened, people," he deliberately quoted the word "Passover" and called it a passage, in order to make one remember the passage that the Israelites made through the Red Sea, and thus connect the first song with the Passover holiday and give us to understand that that sensual transition of the Israelites was the image of our intelligent transition and that their Facet was the image of our Passover. For from the word “Chamfer”, which means transition, Pascha got its name, by turning the thick sound Ф into a simple P alternating with it and a simple K into a thick X alternating with it, as the Theologian Gregory says: “Some, taking this for a name saving suffering (that is, the word "Easter", from that suffering (toà pasce‹n) that Christ endured for us), then adapting the sounds to the Hellenic language, after changing F to P and K to X, they called this day Easter. And the acquired habit made the word more common, because it became close to the ears of many, like a more pious speech ”(Word for Easter.
Beautiful and solemn are the laudatory words of the name “Easter” by Joseph Bryennius, who exclaims: “Easter is the transition from darkness to light; Easter - the exodus from hell to earth; Easter - ascent from earth to heaven; Easter - the transition from death to life; Easter is the resurrection of fallen mortals; Easter - the appeal of those expelled from Eden; Easter - the release of those captivated by decay; Easter is the true life of the faithful; Easter is the delight of the whole world; Easter is the veneration of the Divine Trinity. The naming of Easter does not satisfy, because the grace expressed through it is manifold: it is the rest of souls, it is the joy of minds, it is the relief of bodies, it is enlightenment of the eyes, it is the delight of the lips, it is pleasure, it is warmth, it is peace, it is joy ”(Word 3 on Luminous Day, vol. 3).

Troparion

(Literal translation) Let us cleanse our senses and see how Christ shines with the impregnable light of the Resurrection and how “Rejoice!” says - we will clearly hear, singing the victorious song. (Slavic text) Let us cleanse our feelings and see the impregnable light of the Resurrection of Christ shining and Rejoice, crying clearly so we can hear the victorious singing. “Rejoice,” we will clearly hear from him, singing (the song) of victory (Matt. 28:9; 1 Tim. 6:16). Interpretation   Since a person is made up of a soul and a body, he has two kinds of feelings - five spiritual and five bodily. The senses of the soul are as follows: mind, reasoning, opinion, imagination, ability to perceive; and bodily senses - sight, hearing, smell, taste, touch. So, the sacred singer calls on us to keep the intellectual feelings of our soul pure from bad wishes and anger, from thoughts of blasphemy, crafty and shameful, and simply to say, from all passions called spiritual. In a similar way, he encourages us to keep our bodily senses pure as well. Our eyes should be kept clean from theatrical and song performances, amusements and other shameful and bad spectacles that arouse the sting of carnal pleasures. Our ears must be kept pure so as not to hear worldly songs and foul language. Similarly, Damascene encourages us to keep our other senses from harmful objects, because through the senses, as through certain windows, spiritual death enters, as it is written: “Death is up through the window” (Jer. 9:21).
It seems that the singer borrowed these thoughts from Gregory the Theologian, who says: “It is observed until the fifth day (the lamb sacrificed at Easter, which also represents Christ); maybe because my sacrifice is a cleansing one for the (five) senses, from which my fall and in which the battle, since they receive the sting of sin in themselves ”(Word for Easter). So, if we are cleansed in regard to the feelings of soul and body, and especially in regard to the mind and sight, then we will certainly be worthy to see with the intellectual eyes of the soul the Lord Christ, Who, having risen from the tomb, shines brighter than the sun with such a great and surpassing all other light of the Resurrection. that this light, because of its brightness, cannot be approached. For the Lord also said affirmatively: “Blessed are the pure in heart, for they shall see God” (Matthew 5:8). And the word "unapproachable" the singer borrows from Paul, who says: "Only having immortality, in the light of life we ​​cannot be approached" (1 Tim. 6:16). Similarly, if we purify ourselves according to the internal and intellectual hearing of the soul and according to the external hearing of the body, then, undoubtedly, we will definitely and clearly hear how the risen Christ also says to us, as myrrh-bearing women: “Rejoice!”
What am I saying? If we purify ourselves not only in relation to these two senses - sight and hearing, but also in relation to all senses in general, we will partake of the intelligible grace of the Risen Lord: our intelligent sense of smell, being purified, should smell the intelligible fragrance and the fragrance of the world emitted by the Resurrected Master, as it is written: “The stench of your world is more than all the aroma” (Song 1:2). In the same way, our intelligent taste will taste the intelligible goodness of the One who has risen from the dead, according to the words of Scripture: "Taste and see that the Lord is good" (Ps. 34:9). Likewise, our intelligent sense of touch will feel the intelligible embrace of the Risen One, according to what is written: “He is under my head, and his right hand will embrace me” (Song of Songs 2:6). Therefore, the divine Gregory of Sinai said: “He who does not see, hear, or feel spiritually is dead” (ch. 77). Similarly, the spirit-bearing and lofty mind of St. Callistos explains a certain saying, which has been completely preserved in manuscripts, in which he shows that God, through philanthropy, becomes accessible to every intelligent feeling.
If a person can taste the intelligible grace of the risen Christ with all the intellectual and bodily senses, then how does the divine John mention only two here - spiritual vision (that is, the mind, for what the eye is for the body, the mind is for the soul, according to divine Damascus) and bodily vision, like the hearing of the soul and of the body? To resolve this bewilderment, we say: only these two feelings are mentioned by the singer, firstly, because they are the first, basic and most important, unlike the others; secondly, because at the Resurrection of the Lord, the myrrh-bearing women activated only these two senses, for through the sight of their eyes they saw the Risen Christ, and through their hearing they heard those sweetest words that the Resurrected Jesus spoke to them after the Resurrection. If Mary dared to put her sense of touch into action, however, it remained inactive, for she heard that the Lord forbade her to do this, saying: “Mary, do not touch Me” (John 20:17).
So, if we purify ourselves in regard to the senses, especially these two, we will partake of the grace of the Risen One, as we said above; if we remain uncleansed in regard to them, then we will not be honored to see Christ or hear His voice, because, according to Solomon, “wisdom does not enter into an evil soul, but dwells below in a body guilty of sin” (Wisdom 1:4). And Gregory the Theologian said: “Myrrh is not entrusted to a spoiled vessel” and again: “It is not allowed for the unclean to touch the clean” and after: “Therefore, you must first purify yourself, and then talk about the clean” (The first word about theology). What can I say? If we are unclean in sight and hearing, we will not only not see the exalted and all-lustful face of the Resurrected Lord and will not hear His sweetest voice, but we will be rebuked by Him when He tells us these words of the prophet Isaiah: and you will not see” (Isaiah 6:9). He who is impure in the senses of soul and body is also unclean in heart, and an impure heart does not accept the Mysteries of God. Therefore, the Lord said that not those who have an unclean heart, but those who are pure in heart will see God (Matt. 5:8).

Troparion

(literal translation) Let the heavens rejoice in dignity, and the earth rejoice, let the world celebrate, both visible and invisible, for Christ has risen, eternal joy. but the world, all visible and invisible, Christ is risen, eternal joy. for Christ has arisen - eternal joy (Psalm 95:11; 1 Cor. 15:20). The expression “Let heaven rejoice, but let the earth rejoice” Damascene took from his word on the Nativity of Christ, where he says the following: “And to say together: let the heavens rejoice and let the earth rejoice for the sake of Heaven, then Earthly” (that is, Christ), and the Theologian, in turn, borrows this from David, who says, "Let the heavens rejoice and the earth rejoice" (Ps. 95:11). The expression “Let the world celebrate, the whole visible and invisible,” he took from the word of the aforementioned Theologian on Easter. In this word, an angel who appeared to the saint is shown, who says: “Now is the salvation of the world, visible and invisible!” And the expression “Christ is risen, eternal joy” Damaskin borrowed from his own words on Pentecost, for there Christ is called a feast and joy: “In the Word Himself and God and our Lord Jesus Christ, the true feast of the saved and joy.” Most likely, the expression “Christ is risen” is taken from the same word of the Theologian mentioned above, for the saint says there immediately after the words “Visible and invisible”: “Christ from the dead (that is, rose). “Rise up with Him also,” and Gregory the Theologian took this from the apostle, who said: “Christ is risen from the dead, the firstfruits of those who have died” (1 Cor. 15:20).
So, the heavens, which the singer here calls to rejoice, are heavenly angels, likewise the earth, which he calls to rejoice, are earthly people. Or, with the help of personification, Damascene calls the soulless elements themselves to rejoice because of the excess of joy about the Resurrection of the Lord. The same meaning is also visible in the following words of the singer: “Let the world celebrate, the whole visible and invisible,” for he calls people or the entire sensible world the visible world, resorting to the method of personification, and the invisible world - the invisible Powers of the holy angels, for Gregory the Theologian says: “Let there be a common triumph of heavenly and earthly Powers. For I am sure that the heavenly Powers rejoice and triumph with us now; because they are philanthropic and God-loving” (Word for Christmas).
Saint Nicodemus is referring to the word of St. Gregory the Theologian "On Pascha and about his delay", uttered on the following occasion. When St. Gregory, against his will, was appointed presbyter, with the appointment of assistance in the management of the Nazianz flock to the bishop, his aged father; then St. Gregory, out of a sense of humility and because he saw in the new appointment an obstacle to his striving for a contemplative life, retired to Pontus, however, a little later, on the very day of Easter, he returned to Nazianzus and uttered the real word. (Translator's note).
With these arguments, the Theologian shows that he does not accept this opinion of many, that is, that Easter is named so from the name of saving suffering, but, as he himself says, Easter is renamed from Fasca, and this is true. Firstly, because we see that even seventy interpreters changed the word "Fasca" into "Easter", and we read in the book of Exodus: "Take it with care, Easter is the Lord's" (Ex. 12:11) and more: "This is the law of the Passover" (ibid., v. 43), and in many other places. Secondly, because if Pascha comes from the word "suffer" (pasce‹n), then it no longer means "passage" - the singer himself calls this opinion empty and so do many others. And Chrysostom implies a different understanding of the word “Easter”: “And this very name of the holiday, if interpreted, truly has the greatest advantage - for, on the one hand, Easter, according to the interpretation, is a passage past and means that the destroyer who struck the firstborn , walked past Jewish houses; and on the other hand, it denotes the actual passage of the destroyer past us, when once and for all he passed us, raised by Christ to eternal life ”(The first word for Easter of eight, the beginning of which is“ Earthly Easter ”).
The salvation of the invisible world, according to Nikita, the interpreter of the Theologian, is either the fact that a lost one from a hundred sheep (Adam and those descended from Adam) was found and the missing was made up, or, which is more likely and more suitable, that the angels, being at first difficult to move on evil, but not immovable, have accepted saving immutability not by nature, but by grace, and are no longer afraid of a change for the worse and the death that comes from it. Why does he say that the entire visible world was saved, while not all people were saved? We answer that this is said according to the purpose of the Savior, because Christ died and rose again for all, and according to the outcome of the matter, only those who believed and kept the commandments were saved.
Zonara also says: “Let the Heavenly Powers rejoice in the salvation of people, for if, as the Lord said, joy comes from one sinner who repents, then wouldn’t the heavens rejoice over the salvation of man? They also rejoiced that through the saved the heavenly rank of angels that had fallen from heaven was being replenished, for even that heavenly world should have been replenished and not lacking, as Gregory the Theologian said: “The heavenly world should have been filled. Christ commands - we will not resist. Let earthly (i.e., people living on earth), having rid themselves of the tyranny of demons, rejoice so that the prophecy of Isaiah is fulfilled, which says: “God has taken away every tear from the face of the earth” (that is, from every person; see Isaiah 25:8) ” ".

Canto 3

(literal translation) Come, let us drink new drink, miraculously produced not from a barren stone, but from the tomb of Christ, who poured out the source of incorruption with rain - in Him we are affirmed. (Slavic text) but the source of incorruption is from the tomb of the one who waited for Christ, in Him we are affirmed. Exodus 17:6; Matt. 20:29). To resolve this perplexity, let us say that if we are attentive, we will find this irmos corresponding to both the feast of the Resurrection and the third song of Anna - now listen. The name “Kingdom of God” in the Holy Scriptures is used in many meanings, the Resurrection of the Lord is also called this, as the Lord Himself named it, saying: “Imam will not drink from this fruit of the vine from now on, until the day that I drink with you new in the kingdom of the Father Mine” (Matt. 26:29), - after all, here He calls His Resurrection a kingdom, according to the interpretation of Chrysostom and Theophylact. And so, knowing this, the divinely inspired singer in particular urges us Orthodox Christians to drink this new drink, which the Lord promised. And the new drink is truly new, because it renews and makes us incorruptible, who have become dilapidated and corrupted by sin. Since we are resurrected with Christ through faith, it is clear that we are correspondingly renewed together with Him and together with Him we overcome corruption. Thus, this irmos corresponds to the theme of the Resurrection of the Lord.
The irmos also corresponds to the third song of Anna, since it is written both here: “In Nemzha we are established”, and in the song of Anna: “My heart be established in the Lord” (1 Sam. 2:1). In another way, the irmos is connected with the third song - the song says: “Be firm, my heart,” and the irmos speaks of a stone that is the hardest. Therefore, the hymnographer, in order to show the connection of the irmos with the third song of Anna, turns to the ancient history of the book of Exodus, in which it is written that water flowed out of a split hard stone. So he says, “Come, you Christ-loving peoples, to drink new water that renews us and makes us incorruptible, not like the water that the people of Israel drank. She, thanks to miracles, flowed from a barren and hard stone. If it was new-born by the marvelous way in which it was poured out, it was not new to renew and incorrupt those who drank it. So, let us not drink such water, but water from the source of incorruption, that is, the water that makes us incorruptible and renews us, the water that Christ, who has risen today, emits from a stone tomb, as the same Christ emitted the former source of corruptible water from a stone. In Him, in Christ, we, the faithful, are established, as if on a firm stone and an unshakable foundation, as Paul says: 3:10-11).

Troparion

(literal translation) Now everything is filled with light: the sky, and the earth, and the underworld; therefore, let the whole creation celebrate the uprising of Christ, in which it is affirmed. (Slavic text) Now everything is filled with light, heaven and earth and the underworld: let the whole creation celebrate the uprising of Christ, it is affirmed in Nemzha. (Lovyagin's translation) Now everything is filled with light - heaven, earth and (places) of the underworld; let the whole creation celebrate the resurrection of Christ, on which it is affirmed (Eph. 4:10). Interpretation   Before the Lord's descent into hell, the heavenly ranks of angels were the second lights, generously illuminated by the first light of the Trisun Divinity. And the heaven of heavens, that is, the so-called fiery heaven, was itself a place of light, because it was the dwelling place of God, who is the first and upper light: "The heaven of the Lord's heaven" (Ps. 113:24). The earth and what was on it were illuminated by the sun, moon and stars. Hell alone was devoid of light and was a most terrible dark place. God spoke of him to Job: “Vessi, in what land does the light dwell, in which there is a place?” (Job 38:19). But after Christ descended into hell, hell was filled with the inaccessible and non-evening light of the Divinity Himself.
So, knowing this, the wise John composes the hymn in this way: “Now, on the present day of the Resurrection of the Lord, things are not so that one part of the world is illuminated, and the other is in darkness - no, the whole world, without a single exception, is filled with intelligible the light of the Lord, risen and shining brighter than the sun, that is, heaven and everything in heaven, earth and everything on earth, and even the dark part of hell - and that today is light-like. So, therefore, let not only the earth and what is on earth celebrate, not only heaven and what is in heaven, not only the underworld, but all creation together, heavenly, earthly and underworld, let them celebrate the Resurrection of Christ, whose light enlightened them , sifted through and so favored. In addition, let the people of the Gentiles and unbelievers themselves, sitting, as Isaiah says, in the darkness of wickedness and vice (see Isaiah 9:2), see this great light of the Resurrection of Christ, in which they are established. In some lists it is "in him" (that is, the Resurrection), but it is more correct to write "in him" (that is, Christ), according to two interpreters of the canons and in accordance with the song of Anna, in which it is written: "My heart be established in the Lord."

Troparion

(literal translation) Yesterday I was buried with You, O Christ - I rise today with You, risen; I was crucified with you yesterday - now glorify me yourself, Savior, in your kingdom. (Slavic text) Lovyagina) Yesterday I was buried with You, O Christ, today I rise with You resurrected; yesterday I crucified with You; glorify you yourself, Savior, and me in your kingdom (Rom. 6:3; 8, 17). I was crucified with Christ, today I am glorified with Him; yesterday I died with Him, today I live with Him; yesterday I was buried with Him, today I am resurrected with Him.” So, the same words are literally used in composing the hymn here by John of the same name of grace, because, turning to the Lord Christ, he says: “O God-man, Jesus Christ, risen from the tomb! Yesterday I, through my faith, was buried with You in the tomb, and today, through the same faith, I rise from it with You; Yesterday I was crucified with You, so today glorify me with You in Your Kingdom.” Why, then, did the singer change the order and first put “buried”, and then “crucified”, because it was not the coffin that preceded the Cross, but the Cross to the coffin? We answer that, according to Theodore, the hymnographer did so, having the power and freedom of the poet, because poets tend to express their thoughts in a special way: the first to speak later, and the next - first. The wise Nikita, the interpreter of the great Gregory, says that it is put “crucified”, because it is more dishonorable than “buried” - after all, the Cross is more dishonorable and inglorious than a coffin. Therefore, the word "spread out" is contrasted with the word "glorify". Therefore, the anonymous interpreter said: "The buried one rises, and the crucified one is glorified, for the Cross is the glory of Christ."
So, since the Lord first rises and then is glorified, the opposite of the Resurrection is the tomb, and for this reason Damascene first put the word “buried” for the sake of the Resurrection, and then “crucified” for the glory that follows the Resurrection, for so the Theologian to to the word “buried” he added “I resurrect,” and to “crucified” he added “I am glorified.” How are we buried and crucified together with Christ? Two images. The first and more particular is that through the suffering and sorrow that we experienced during the fast of the Holy Forty Day, we committed ourselves to burial together with Christ; if we have abandoned all passion for the world, we have been crucified with Him; we became nailed to the fear of God according to the flesh, and through the joy of the Resurrection and Pascha we rose again and were glorified together with Christ: “Because we suffer with Him, that we may also be glorified with Him” (Rom. 8:17). The second and more general image is as follows. The Lord of all took on our whole nature, according to which He was crucified, buried, resurrected and glorified. Therefore, since we are not only people similar to Him by nature, but also believe in Him without doubt, we all say that through faith we are crucified together with our Lord crucified, we are buried with Him, buried, and therefore, through the same faith, and have risen with Him who has risen from the dead, and have been glorified with Him who was glorified after the Resurrection, since His members are ours, and our members have the same head. Some say that this troparion was said for the sake of those who received Baptism on the night of this very Lord's Pascha. See also the troparion "Father Almighty". We were buried and crucified with Him in Baptism, as Paul says: “We are baptized into Christ, into His death we are baptized. Let us be buried, therefore, by baptism into death” (Rom. 6:3-4).
Let us note here that the divine Cosmas, similar in temperament and soul to the inspired John, labored with love and zeal over the canon for this feast of the luminous Resurrection of the Lord. This canon of the second voice has the irmos "Come, people ...". It is kept in the library of the royal and majestic Vatopedi Monastery, as its inhabitants announced to us. The word that has come down to us from the fathers is recited, that at first the divine Cosmas read his canon and praised it the holy John, then the divine John read his own. When he reached this troparion: “Now everything is filled with light, heaven and earth, and the underworld ...”, then the divine Cosmas was extremely amazed and amazed: “And you, brother John, in these three embraced the whole universe and nothing not missed out on the outside. So, I am defeated and admit my defeat. Therefore, let your canon have primacy and superiority, and let it be sung by the people in the churches of Christ, and let mine remain in mystery and darkness, as unworthy of the light, and because of its meaning, and because of the sad and lamentable voice with which it was composed and which in no way corresponds to the most brilliant and rejoicing world of the Resurrection of Christ.
Macarius of Egypt correctly said in the twelfth conversation: “You need to be crucified with the Crucified, suffer with the Suffered, so that after this you will be glorified with the Glorified (Rom. 8:17). For the bride must suffer with the Bridegroom and through this become a fellow-heir of Christ. And no one is allowed without suffering, bypassing the uneven, cramped and narrow path, to enter the city of saints, to rest and reign with the King for endless ages.

Canto 4

(literal translation) On the divine guard, let Avvakum, who broadcasts about God, stand with us and show the luminiferous angel, loudly saying: “Today is the salvation of the world, for Christ has risen, because He is almighty.” (Slavic text) with us and show the luminiferous angel, clearly saying: today is the salvation of the world, as Christ is risen, as if Almighty. as almighty (Hab. 2:1; Is. 9:6). Interpretation   And for the first troparia, this singer of the same name of grace is truly worthy of admiration, and for the real irmos of the fourth song, he is worthy of praise and amazement, because he, if in the first and third songs and borrowed many sayings from the word for Easter by Gregory the Theologian, however, the very preface of the mentioned word “I will rise on my guard” is spoken by the wonderful Habakkuk, and Damaskinus preserved his words ova in order to conveniently and extremely wisely bring the irmos into line with the fourth canto of Habakkuk. Since the interpretation of the present troparion is difficult to perceive and unclear, for this we should here, at the beginning, speak about the words of Habakkuk and about the vision that Gregory the Theologian saw, and then already interpret the irmos so that its interpretation becomes understandable for everyone.
The Prophet Habakkuk, since he saw that many are tempted by the Providence and judgments of God and think: as if God neglects the fact that the ungodly and unrighteous despise and devour the pious and righteous, he wanted to experience the incomprehensible fate of God. That is why he says, “I will stand guard over me, and I will go up on a stone, and I will see and see what [the Lord] will say in me, and what I will answer to my reproof” (Hab. 2:1). The meaning of these prophetic words, according to the interpreter Nikita, is as follows: I want to keep my mind elevated above all worldly cares through sobriety, attention and mental prayer (for sobriety, hearty attention and mental prayer are called guards), and thus through this intelligent guard I will ascend, as if upon a stone, firm and unshakable, to the height of contemplation, and from there, as from the top of a mountain and a high place, I will discuss what words God has spoken to me, and about what I must answer to the reproof, that is, to the reproaches of the mentioned offenders. .
Gregory the Theologian coordinated these words of Avvakum with the theme of the Resurrection, because Avvakum himself in custody did not mean soberness of mind and attention, but the dignity given to him and contemplation of the high priesthood, for the bishops, mediators between God and people, are allowed to strive towards them and see this with the help of their own mind, of course. And those who say (including Joseph Bryennius, who claims that the angel who appeared to the Theologian was Gabriel - the second word for the Annunciation), that in a vision that was at the beckoning of God, the Theologian saw an angel and heard what he said, deviate greatly from the truth, because they do not speak in accordance with the words of the Theologian. He himself, making a preface in his Easter sermon, says this: “I will stand on my guard,” says wonderful Habakkuk. I will also stand with him now, according to the power and contemplation given to me by the Spirit; I will look and see what will be shown to me and what will be spoken. I stood and looked: and, behold, a man ascended into the clouds ... and an image as an image of an Angel ... He exclaimed with a loud voice and said: “Now is the salvation of the world, the visible world and the invisible world!”
So, after this has been thought out in advance, the sacred singer borrows the words of both Habakkuk and the Theologian and says: “Prophet Habakkuk, who once stood guard over his mind, let him stand with us today.” He appropriately names the name Habakkuk in order to show that this song and this canon have the Resurrection and the awakening of the Lord as their theme, because the name Habakkuk is interpreted as "the father of the awakening." Then he says: “Abakkuk (or the prophet himself, or the Theologian speaking on behalf of Abakkuk) let him show us that shining angel who appeared in spiritual contemplation and said: “Today is the salvation of the world.” The songwriter does not add the remaining words of the angel: “To the visible and invisible world,” but leaves them, because he said them earlier in the troparion of the first song, when he wrote: “Let the world celebrate, all visible and invisible.” He said that the contemplated angel cried out loudly (θιαπρυσιως), that is, with a voice as brilliant as fire and light, because the very word diaprus ... wj comes from the word "fire" (pàr) with a rearrangement of the letter r, like the word " the fourth" from tštarton becomes tštraton, and the "temple" from kÒtrafon to krÒtafon, and many similar cases occur among poets.
Why, then, did the singer add at the end of the troparion, “For as Christ is risen, as omnipotent”? In order to show that Christ's Resurrection transcends all limits and laws of nature, and was the work and accomplishment of only the omnipotent Deity, for whom no work is impossible, for He alone is omnipotent. Paul, showing this, said: “According to the power of the power of His strength, who worked in Christ (meaning the Father), raising Him from the dead” (Eph. 1:19-20), and again: infirmities, but live by the power of God” (2 Cor. 13:4), and again: “For Christ arose from the dead with the glory (that is, the Godhead) of the Father” (Rom. 6:4). Therefore, Chrysostom, explaining the dictum of Jacob “Thou hast fallen asleep like a lion and like a lion, who awakens Him” (Gen. 49:9), says this: “He called his death sleep and sleep, and connected the resurrection with death, saying: “Who stir him up?" None other than He Himself” (Word to the saying “Father, if it is possible”).

Troparion

(literal translation) Male, because He opened the virgin womb, Christ appeared; since He is food (βροτὁς), he was called a lamb, but immaculate - as having not tasted filth, our Easter, and since He is the true God, he is called perfect. : like a man, a lamb called: blameless, like tasteless filth, our Easter, and like God is true, perfect speaking. (Lovyagin's translation) Our Easter is a male, since Christ opened the virgin womb; He is called a lamb, as offered in food, - immaculate, as a non-participant of uncleanness (sin), and as the true God - he is called perfect (Ex. 12:5-11; John 6:54). Interpretation    And this troparion borrows the singer from the word on the Pascha of the great Gregory, for in this way Gregory allegorically represents our Pascha in terms of the legal Fasca and very subtly interprets the sayings of the Law, which read as follows: “Let every one take according to the house of his fatherland ... a sheep completely, a male sex” (Ex. 12, v. 3 and 5). Interpreting them, the Theologian says the following: “For this, a sheepskin is taken - out of malice and as a garment of ancient exposure, for such is the slaughter brought for us, which is, and is called the garment of incorruption. Perfect - not only according to the Divine, in comparison with Whom nothing is more perfect, but also according to the perceived (that is, according to humanity), which is anointed by the Divine, has become one with the Anointed One and, I dare to say, God. The male sex - because by great power it breaks the virginal and maternal bonds by violence, and the male sex is born from the prophetess, as Isaiah proclaims. Immaculate and undefiled, because it heals from vices and from infirmities of the heart and filth."
So, the sacred singer takes the most suitable of these allegories and references of the great Theologian in its main features and weaves it into a melody in a real troparion, and cuts off the superfluous and says that the lamb that was sacrificed on the Passover feast in the Old Testament was the image of our Passover , Christ, really slain on the very day of Good Friday, on which this lamb was slaughtered. Therefore, just as he was a male, a lamb, young, flawless, perfect, so was the depicted Christ. The lamb was male - Christ was also male, because he unspeakably opened the womb of His Virgin Mother and kept it re-enclosed, according to what is written: “Every male child, opening the bed, shall be called holy of the Lord” (Luke 2:23). Christ is also food, that is, what is eaten by us, in the same way that the ancient lamb was eaten, - for the Lord says: “He who eats my flesh and drinks my blood will have eternal life” (John 6:54). And Gregory the Theologian writes: “We will eat the lamb” (Word for Easter). That lamb was blameless (that is, without any vice and lack of bodily), Christ was also blameless, because he did not taste (that is, did not experience) any filthiness of sin, deceit in his mouth” (Isaiah 53:9). The old lamb was perfect, and Christ was perfect, because He was the true God. What is more perfect than the Divine? The theologian adds that Christ was also perfect in humanity, because from the very conception it was anointed by the Godhead and became what the one who anointed was, that is, through deification became God and like God.

Troparion

(Literal translation) Like a one-year-old lamb, blessed by us, a good-willed crown was sacrificed for everyone, Easter is cleansing / redeeming, and again the sun shone from the tomb of beautiful truth. (Slavic text) Like a one-year-old lamb, Christ blessed crown , by will, it was slain for all, Easter cleansing, and packs from the tomb of the red truth to us the sun rises. as) the beautiful sun of righteousness (Ps. 64:12; 1 Cor. 5:7). Interpretation   Since in the previous troparion the sacred singer allegorically depicts Christ as a male being, and a lamb, and immaculate, and perfect - like that lamb slaughtered at Passover , now here allegorically depicts the same Christ and as a one-year-old, that is, a one-year-old, baby sheep, for it is written in the Law: “The sheep will be one year old for you” (Ex. 12:5). This troparion is borrowed from the words of the same Gregory the Theologian. Since he calls Christ of one year (ἐvιαύσιοv) and for other reasons, and in particular - as a blessed crown of goodness - as David says: "Bless the crown of summer (ἐvιαυιοἁ) of your goodness" (Ps. 64:12), - and like the Sun righteousness, fulfilling and completing the circle of virtues, then the wise John thus composes a hymn, saying: “The Lord blessed today and glorified by us is a good (that is, good) crown.” Therefore, the word χρηστὁς should be written through h (Χρηστὁς - good), and not through i (Χριστὁς - Christ), as it is incorrectly written in most lists - so as not to damage the saying of the prophet David, which says: "Bless the crown of the summer of Thy goodness", because and the Theologian said (as said above), "Blessed is the crown of goodness."
Why is the Lord Christ called the crown of goodness? Because it contains in Himself in a circle and in the form of a crown all goodness and kindness; or because, overcome by his own goodness, he took it upon himself to be crowned with thorns for us, as it is written in the Song of Songs: there is a congregation of the Jews, for according to the flesh he came from them) on the day of his betrothal and on the day of his heart's joy (that is, when he became the bridegroom of the Church from the Gentiles, on the day of Good Friday) ”(Song of Songs 3:11). So, Christ, who is our true and purifying Passover, voluntarily offered Himself as a sacrifice for all people, like a one-year-old lamb. This saying is borrowed from Paul, who says, "Our Passover was devoured for us by Christ" (1 Cor. 5:7). In addition, and for another reason, Christ is called one-year-old, who is the Sun of righteousness (that is, of all virtue), producing the year with his annual cycle. “For the sun of righteousness will shine,” says Malachi, “on you who fear” (Malachi 4:2). So, He rises today as the brightest sun and shines beautifully from the tomb, as if from the eastern side of the horizon and from the royal bridal chamber, as David also says about the Sun: “And like a bridegroom come out of his palace” (Ps. 18:6) .
Cyril of Alexandria interprets the saying of Malachi as follows: “The Only Begotten Word of God shone forth on those who are in the world, and, having put on our likeness, became flesh and dwelt with us, and those who were in darkness and gloom, shone like the sun, with its own radiance and , sending down a shining ray of true knowledge of God into the souls of believers, showed them pure, wise and knowledgeable in all good deeds. In addition, although we too have been brought to this lordship and enriched, as blessed Paul says, “in every word and in every knowledge” (see 1 Cor. 1:5) and in every wisdom, we still see as in a mirror and divination ( see 1 Corinthians 13:12) and we know only in part, but after a perfect time will come, and we will abide in the fullest knowledge of Christ, who again dawned on us from Heaven and abolishes that which is in part, and knowledge in the mirror and divination, who shone but as for the most perfect and who filled their minds with some Divine and inexpressible light and washed them with an outpouring of the Holy Spirit.

Troparion

(literal translation) The Godfather David jumped in front of the symbolic ark, galloping, and we, the holy people of God, seeing the fulfillment of omens, may we rejoice with divine inspiration, because Christ has risen, for He is almighty. but the people of God are holy, images of seeing the realization, we rejoice divinely, as if Christ is risen, as if Almighty. : for Christ has risen as the all-powerful (2 Kings 6; Eph. 1:18). Interpretation   The name of grace John borrows this troparion from the ancient history of the ark of the covenant, for when the ark was captured by foreigners, and then again freed from their hands and returned to the Jews at home Aveddar, as it is written in the sixth chapter of the Second Book of Kings - then King David, inspired by extreme joy, began to jump and dance in front of the ark . So, the singer, considering this story as an image of the tomb and Resurrection of the Lord, says: “In ancient times, the God-father David jumped in a dance in front of the symbolic and legal ark, and we, the holy people of God, seeing the fulfillment and end of these ancient omens and types, may we rejoice today, but joy pleasing to God and inspired by Him. As Gregory the Theologian said, “Let us celebrate not magnificently, but divinely; not according to the worldly, but pre-peacely; we will not decorate the thresholds of houses with wreaths, we will not make faces ”(Word for Christmas). Therefore, the singer, having said "Let us rejoice," adds "divinely inspired" in order to make this meaning clear.
How then, relating to the ark, was a symbol of the tomb and the Resurrection of the Lord? This becomes clear from the following. The ark, beloved brethren, is a symbol of the acceptance of mankind, which the Lord in Himself inexpressibly united with the accepting Deity, just as the ark united in itself the holy things, that is, the tablets, the vessel with manna and the rod of Aaron. The Ark was captivated by the inhabitants of Azoth - this showed that the Lord was also captive according to humanity and descended into hell and conversed with the dead, who could rightly be called by the inhabitants of Azoth as deprived of life.
And as the city of Azoth could not endure the coming of the ancient ark, but as soon as it arrived there, the idol of Dagon fell and was crushed, and illnesses and disasters fell upon the inhabitants of the Azoth, until the ark departed from there: “And it weighed down,” says the Scripture, “ the hand of the Lord was on the Azothites, and tormented them, and struck them on their seats, Azoth and its surroundings ”(1 Sam. 5: 6), and again:“ And the ark of the Lord was in the village a foreigner for seven months, and their land was boiled with mice ” (1 Sam. 6:1) - so when the Lord descended into the places of hell, hell fell and was put to death, and the demons living in it were subjected to many punishments. And just as the ark returned back to the Jews, so Christ also returned to Himself, when His holy soul returned to the body and the body was resurrected, therefore Gregory the Theologian said: “Christ is in Himself - ascend you too” (Word for Easter).
So, is it really not fair to rejoice at us, the Orthodox, who were honored to see the end and the fulfillment of the mentioned symbols and prototypes of the ark? Or how it is not fitting for us to rejoice in the spirit on the Resurrection of the Lord? And if David, being a king and a prophet, did not hesitate to dance in special clothes, as it is written (that is, in the royal wreath on his head and the purple of the autocrat on his body, since he was completely possessed by joy), then why don’t we spiritually dance today and applause from the inner joy of our heart? If he, for the sake of only a representative, symbolic and wooden ark, showed such great joy that his wife Michal found in this an occasion to consider him insane: in his heart” (2 Samuel 6:16), if he, I say, rejoiced so much, how much more just is it for us to show every kind of spiritual joy and exultation, because the Lord has risen as all-powerful and has resurrected the whole human race?
Why does the singer say: “Christ is risen as if omnipotent”? In order to show, as we have said before, that His Resurrection from the dead transcended all the limits of nature (because among the Greeks the resurrection of bodies was considered impossible and at the same time unworthy of faith). In order to be resurrected, only the action of the omnipotent power of the Godhead was required, and showing this, Paul said: “According to the working of the power of His strength, even working for Christ (meaning the Father), raising Him from the dead” (Eph. 1:19 -20), and in another place: "For if he was also crucified out of weakness, but he lives by the power of God" (2 Cor. 13:4). Look, the singer said: "He is risen," which means: He Himself raised Himself up as all-powerful, just as He Himself said: "Destroy this church, and in three days I will raise it up" (John 2:19). If Paul says that the Father raised Him up, then he said this because the action of the Father and the Son is one and indivisible, and everything that belongs to the Father belongs to the Son, and, conversely, everything that belongs to the Son belongs to the Father.
Some lists mistakenly spell brotÒ (mortal, man) through O. [It is obvious that the translation of the text of the Paschal Canon now accepted in the Russian Orthodox Church was made from a manuscript containing the very error that St. Nikodim speaks of. - Translator's note]
The violence that Gregory the Theologian speaks of here is interpreted by the interpreter Nikita in this way: “Great is the power of the Lord - for the Theologian calls it violence - using which, He supremely opened the locks of virginity, not opened by communion with her husband. Together, both virgin and maternal constipation - for the sake of a miracle, for here both, virginity and birth, are combined. Isaiah also calls Christ the male sex, saying: “And you came to the prophetess, and in the womb you were conceived and give birth to a son .. and before you enter the labor of gluttony, you will avoid and give birth to the male sex” (Is. 8:3, 66:7). The Mother of God is a prophetess, since she uttered a prophecy concerning Herself: “Behold, from now on, all will give birth to Me” (Luke 1:48).
In Greek, the words "Christ" and "good" differ in only one letter. (Translator's note)
Exquisitely is what Zonara says in the interpretation of the troparion of the fourth tone of Oktoechos, which reads: “You are exalted who sees the Church”: “Christ is called the sun of righteousness as the creator of times, because this sensual sun also limits the measure of our time. He is also called the sun, as he who enlightened the world by his coming, for just as the sun, when it rises, dispels darkness, enlightens the earth, and enables those who have eyes to see what can be seen, and above all else, the sun itself, so Christ, having ascended, dispelled the darkness of unbelief and ignorance of the true God and illuminated the earth, that is, people created from the earth, and having intelligent eyes, allowed them to know worthy of knowledge, that is, spiritual objects, and above all others - the One who kindled the intelligent light. Christ is also called the sun because He, being the eternal God, later became flesh, for it was the same with the sun - at first there was light, and later the disc was laid as the basis and the light was perceived in it. The Sun of Righteousness, because He contains all virtue, as He Himself said to John: “For thus it is fitting for us to fulfill all righteousness” (Matt. 3:15), and because He became the cause of all righteousness for all people, for nothing good is accomplished without Him (John 15:5). The Lord is also called the Sun of Truth because at the time of His first coming He enlightened those sitting in darkness and the shadow of death and conveyed righteousness, that is, He justified, and at His second coming He will reward those who are tormented in this life voluntarily or from various temptations.
In the original, a play on words: the Hebrew word "Azoth" is consonant with the formation of the Greek prefix "a", denoting negation, and the root "zo" ("life", "to live"). (Translator's note).
Literal translation from Greek, as the Greek text of the Septuagint and the Slavic text of the Elizabethan Bible differ at this point. (Translator's note).
According to the sacred Theophylact and John Zonara, infirmity is understood in three ways: either bodily infirmity, or rottenness in the faith, or the infirmity of wiles, dishonor and passions, and according to the third meaning, it is said here about the weakness of the Lord, according to which He was crucified - because he suffered wiles, insults and passions. Just as Paul calls the preaching of the Gospel foolishness (because it was considered unfaithful), so here he says that Christ was crucified from weakness - so it seemed to the Jews and Greeks, but it was not so in reality.
Gregory the Theologian also said: “He was sent, but as a man (because there were two natures in Him), and if he was sent as God, what of this? By embassy, ​​understand the good will of the Father, to whom He relates His works, in order to honor the timeless beginning and not appear as an adversary to God. He is said to be betrayed (Rom. 4:25); but it is also written that he betrayed himself (Eph. 5, vv. 2 and 25). It is said that He was raised up by the Father and exalted (Acts 3:15; 1, 11); but it is also written that He resurrected Himself and ascended again into heaven (1 Thess. 4:14; Eph. 4:10) - the first in favor, the second in power ”(Word for Easter). Zonara also said: “And the fact that the Son attributes His deeds to the Father is a pious deed, and it is not indecent to impute them to the Son Himself, for He is God equal and can do everything on an equal footing with the Father” (In the interpretation of Octoechos).

Canto 5

(Literal translation) Let's get up early / deep in the morning and instead of the world we will bring a song to the Lord and see Christ, the truth is the Sun, shining / giving birth to all life. resplendent life. (Translation by Lovyagin) Let us rise in the deep morning, and instead of the world we will bring a song to the Lord, and we will see Christ - the Sun of truth, - illuminating everyone with life (Luke 24:1; Mal. 4:2). Interpretation   Again in this irmos the singer confuses the fifth song with the feast of the Resurrection. Since Isaiah, the creator of the fifth song, mentioning the morning, says: “From the night my spirit will wake up to You, O God” (Is. 26: 9), similarly the Evangelist Luke says about the Resurrection: “In one from the Sabbaths (that is, on Sunday ) very early when the wife came to the tomb, carrying even prepared aromas ”(Luke 24: 1), then for this the divinely inspired songwriter, combining these two sayings, turns to the pious Christian people and says the following:“ We will come, brothers who love celebrations let us imitate those myrrh-bearing women and, having risen from the bed early in the morning, we will bring to the Resurrected Lord songs corresponding to His Resurrection, as the myrrh-bearing women carried the world to Him and we will not sleep and snore on the beds all night. Let us stay awake, brothers, on this night of the luminous Pascha of the Lord, singing psalms and hymns until the morning, for the ancient Christians did the same, and lighting the lamps, they were awake all that night until the seventh hour, waiting for the Lord's Resurrection. Here is how Gregory the Theologian says about this: “Everything shone and shone beautifully with us yesterday and shone with the light that we filled both private houses and public places, enlightening the night with generous lights” (Word for Easter). However, if you Christians cannot stay awake all night, get up at least early in the morning after midnight to celebrate the Lord's Resurrection. And since the sun naturally rises in the morning, if we are awake, we will see through faith how the rational Sun of righteousness Christ rises from the tomb, as if from the east side, and generates true life for us believers.

Troparion

(literal translation) Seeing Your immeasurable goodness, those held in hellish bonds hurried to the light, Christ, with a joyful foot, applauding the eternal Easter. (Lovyagin's translation) Seeing your immeasurable mercy, contained in hellish bonds with joyful feet flowed to (You) light, Christ, glorifying the eternal Pascha (Is. 49:9; 1 Pet. 3:19). the prophet David, for Isaiah says: “In a pleasant time I will listen to you, and on the day of salvation, help you, and create you, and give you in a covenant of tongues ... saying to those who are in chains: Come out, and to those who are in darkness: open” (Is. 49 :8-9), while David states, "The Lord will decide the fettered" (Ps. 145:7). So, addressing the Risen Christ, Damascene says this: “O God-man Jesus Christ! Those who from time immemorial have been bound by the intelligible fetters of hell, seeing Your immeasurable kindness and condescension, for the sake of which You accepted the descent even to hell itself, in order to free those who are there from darkness and lead them to the light of Your Heavenly Kingdom, - seeing this, they hastened with joyful steps reach the desired light. This the singer said in order to show their great joy, which, spilling over in their heart, poured out into the outer members of the body, to the very feet, and made them run with joy. And how was it not proper to rejoice at the feet of those bound for so many centuries, after they had been liberated from those intelligible chains and fetters and fled freely from darkness to light? Of course, those who were previously bound by despair should have acted in this way.
Moved by joy, they then clapped their hands and celebrated the true and eternal Pascha, glorifying the Risen One with hymns, and they celebrated it not like the Jews from circumcision, but only the lawful, temporary and destroyed together with the present life. Or, according to an anonymous interpreter, as the eternal Passover, those released from hell celebrated their own redemption and liberation. And the fact that the real troparion is taken from the above words of Isaiah is clear from the following: just as Isaiah mentions these two things - the liberation of those bound in bonds and the revelation of those in darkness, so the divine John here speaks of these two - connected with chains (that is, bonds hell) and opening out of darkness.
Note, then, that everything that is said here about hell is not said literally and bodily, but is intelligible and personified, for neither those who are in hell have bodies and legs, because they are there as souls, naked from bodies, nor hell is any - either a living or verbal being, the chains and bonds that hell has to bind those in it are not sensible, but intelligible. After all, the chief Peter also speaks of the intelligible bonds of demons: “God has no mercy on the angels who have sinned, but bound captives of darkness, delivering up to judgment those who are tormented to keep” (2 Pet. 2: 4), unless someone says that hell means the devil , the first cause and prince of hell, as we have said elsewhere.

Troparion

(Literal translation) Let us approach / approach, bearing lamps, to Christ, emerging from the tomb, as to the bridegroom, and we will celebrate together with the feast-loving ranks the Passover of God's salvation. (Slavic text) celebrating God's saving Pascha. (Lovyagin's translation) With lamps in our hands, let's go to meet Christ, coming from the tomb, like a bridegroom, and with joyfully celebrating ranks (Angels) we will celebrate God's saving Pascha (Matt. 25: 1). Interpretation   As in In the previous troparion, the divine singer encouraged us to get up in the morning together with the myrrh-bearing women to glorify the Resurrected Savior, so in this troparion, seeing how the pious Christian people wear burning candles, they accept this deed, that is, luminescence and lamp-giving, how God-pleasing, because it prompts us to turn to the example of the five wise virgins, who, with their lamps lit, entered into the intelligible bridal chamber together with the Bridegroom Christ. So, the songwriter says the following: “O Christ-named peoples of the Orthodox, come, let us draw near to the Lord Christ, Who today comes out of the tomb, like a bridegroom from the bridal rest. Let us draw near to Him, carrying lighted lamps in our hands in imitation of those five wise virgins. I am talking about not only external lamps, which we prepare with a candle or oil, but also about internal ones, prepared from virtues, especially from generous alms, for it should adorn our lamps and keep them inextinguishable. If, however, our almsgiving to the poor is small, then the oil of our lamps will become scarce, and they will go out at a time when we will not find any more beggars to give alms and with the help of alms again make them serviceable. May this never happen to us, but may we have abundant oil in our lamps, thanks to the abundant alms to the poor, so that we may meet the intelligible Bridegroom Christ, Who today comes from the tomb, and enter with Him into the heavenly marriage chamber and rejoice forever with him.
Let us not only draw near to Christ with lamps, but also begin to celebrate together with the orders of heavenly angels who love festivities, for they also desire to celebrate today, not only for the love that they have for the Risen Christ, their Master, but also for the sake of that love. which they have for us, people who today have become incorruptible and immortal thanks to the Resurrection of the Lord.” Gregory the Theologian said: “For I am sure that they (the angelic forces) rejoice and triumph with us today; because they are philanthropic and God-loving” (Word for the Nativity of Christ), for it is truly inappropriate that the angels celebrate for the sake of our salvation, and we, the saved, do not celebrate with them the feast of the divine Pascha, saving for the world, but, as it were, in some way regret about our salvation.
The Golden-speaking one also speaks in the word for Easter, the beginning of which is “Today is in good time”: “Today joy is everywhere in the universe and spiritual joy, today both the people of angels and the face of all the heavenly powers rejoice in human salvation. Understand, therefore, beloved, the magnitude of joy in the fact that the heavenly powers are celebrating with us, for they rejoice in our blessings. For if our grace is from the Lord, then so is their joy, so they are not ashamed to rejoice with us.” And again in the word against those who get drunk and on the Resurrection he says this: “Today there is joy on earth, now there is joy in heaven. And if at the conversion of one sinner there is joy on earth and in heaven (Luke 15:10), how much more will there be joy in heaven when the whole universe is torn out of the hands of the devil. Now the angels are rejoicing, now the archangels are rejoicing, now the cherubim and seraphim are celebrating a real holiday with us.
For according to the Zonara (in the interpretation of the third voice of Oktoech), “the people were, as it were, bound in hell and embraced by death, they, chained in despair, were called from there,” for the righteous hoped for the Resurrection, as this godlike father says elsewhere (i.e. John of Damascus): “Those imprisoned in hell and the abandoned souls of the righteous remembered You and asked You for salvation, while others from the dead had no hope of escaping the despair there; but after the Lord died and rose again, they also were freed from the bonds of despair, because they knew that they would certainly be resurrected.
Let us note here, for the sake of lovers of learning, that for six reasons fires, candles, lamps and lamps are kindled in the Church. First, to the glory of God, the true Light that enlightens every person. Secondly, for the expulsion of the darkness of the night and repose, because the divine Jerome wrote against Viglanty: “We light candles not during bright days, but in order to receive comfort during the darkness of the night” and Gregory the Theologian said: “It is wonderful with us and yesterday everything shone and shone with the light that we filled both private houses and public places, illuminating the night with generous fires "(Word for Easter). Thirdly, as a sign of joy and fun, because the aforementioned divine Jerome said: "In the churches located in the whole East, at the time when the Gospel is read, a light is kindled, signifying the light of the brilliantly shining Sun, not for the actual expulsion of darkness, but in order to show a sign of joy and gaiety. "Fourthly, in honor of the martyrs and saints, because the same Jerome said: “If some of the people do this in honor of the martyrs (that is, they light candles and lamps), what harm is there? (that is, none.) So, those who light candles, according to their faith receiving recompense, as the apostle says: “Everyone has a pleasure” (2 Cor. 9:7). And during the burial of the holy hieromartyr Cyprian, lamps were kindled, as the deacon Pantius, who described his life, tells. Fifthly, those who kindle lamps, ascending to higher objects, comprehend a different meaning and mystery: they mean by this the light of our good deeds, as the Lord said: “So let your light shine before men, as if they see your good deeds and glorify your Father who is in heaven." They also comprehend the mystery of enlightenment in the next century, since Gregory the Theologian said: “The lamps that you kindle mysteriously form the illumination there, with which we, pure and virgin souls, will go out to meet the Bridegroom” (Word for Baptism). (See also Cyril of Jerusalem in the first reading, and Augustine in his interpretation of Psalm 15, and Eusebius in the life of the Great Constantine, book 4, ch. 22.) Jerome also said that at the tomb of St. Paul a great multitude of clerics had gathered and monks with lamps, and Gregory of Nyssa speaks of the same in the life of Macrina, and Theodoret in the word on the return of the relics of the divine Chrysostom. I will add here the sixth reason why the lampadas are lit, for the sake of forgiveness of the sins of those who bring them, for since the lampadas are lit in honor of God and the saints, the sins of those for whom this offering is made are forgiven, whether the living or the dead, as the martyr said Demetrius to the church watchman who stole the lamps.

Canto 6

(literal translation) You descended into the underworld places of the earth and destroyed the eternal bolts that held the bound, Christ, and three days, like from the whale Jonah, rose from the tomb. Christ, and three days, as if from the whale Jonah, thou art risen from the tomb. sepulcher (Eph. 4.10). Interpretation   And this irmos is coordinated by the singer both with the sixth ode of Jonah and with the feast of the Resurrection, for, having borrowed from Jonah his saying, which reads: 2:7), and turning to Christ, he says to Him thus: “O God-man Jesus Christ! You descended into the lowest parts of the earth - into hell, and descending there, you broke the bolts that kept the prisoners in hell forever. The expression “everlasting ropes” also shows that these bolts were firmly and reliably fortified, and not a single person broke them from time immemorial.
Sever relates the saying “You descended into the underworld of the earth” more to Christ than to Jonah, since in fact it was not Jonah who descended into the earth, but the Lord, Who, according to the prophecy of Isaiah, destroyed the copper gates and broke the iron bolts: “I will go before you , - says the Scripture, - and I will level the mountains, I will break the copper gates and I will break the bands of iron, and I will give you the dark hidden treasures ”(Is. 45: 2-3), and therefore the mention of the breaking of the shackles of hell is borrowed from this saying of Isaiah, and not from the above saying of Jonah, because it does not mention this contrition. The singer adds: “After You, Lord, broke the bolts of hell, You rose from the tomb three days later in the same way that Jonah came out of the whale three days later, as You Yourself said about it before: “It is as if Jonah three days and three nights in the belly of the whale” (Matt. 12:40). And the God-bearing Maxim anagogically interprets the above saying of the prophet Jonah: “The earth called the carnal state of depravity, and the eternal bolts - the worst connection, that is, the binding passion for the material” (chapter 602 of the sixth centurion of theological chapters).
Troparion:
(Literal translation) Having kept the seals intact / whole / intact, Christ, You have risen from the tomb, having not destroyed the keys of the Virgin during Your birth, and opened the gates of paradise / doors to us. , the keys of the Virgin are not harmful in Your Nativity, and opened the doors of Paradise to us. Matt. 27:66; Ezek. 44:2). Interpretation In general, the meaning of this troparion is as follows. Just as You, O God-man Christ, when You were born, came out inexpressibly and beyond comprehension from the virginal womb of Your holy Mother, completely without damage (that is, corruption) of the keys of Her virginity - so when You rose again, You similarly preserved the signs whole and unharmed, then there are seals of the sepulcher, with which the bishops and Pharisees secured it: “They went on,” says the Scripture, “firming the sepulcher, signifying the stone with the custodian” (Matt. 27:66). And having penetrated, Lord, without corruption and beyond reason through these two closed gates - both the virgin womb and the sealed tomb - You have done this great and truly amazing deed - through these two gates you have opened for us the hitherto closed gates of paradise.
In addition, it is fitting for us to know that it is precisely in this respect that the Holy Virgin is likened to the holy Sepulcher of the Lord, and subsequent events are not similar: after all, the Holy Virgin has always remained wholly a Virgin, and as she was a Virgin before the birth of the Lord and in the birth of a Virgin, so she remained a Virgin after Birth and ever-Virgin, for She kept Herself imprisoned, according to the words spoken by God to the prophet Ezekiel: “Son of man, this gate will be closed and will not be opened, and no one will pass through it, for the Lord God will enter through it” (see Ezek. 44: 2 ), and does not stop here, but adds: "And they will be imprisoned." The tomb, after the Resurrection of the Lord and after the angel rolled away the stone from it, was opened and the myrrh-bearing women entered it: “Having entered,” says sacred Luke, “not having found the body of the Lord Jesus” (Luke 24:3). Moreover, both Peter and John entered the same tomb, and before them, the angels. And why am I saying that angels, apostles and myrrh-bearing women entered the tomb of the Lord? Indeed, many Romans, and many barbarians, and Greeks, who at one time owned Jerusalem, when they came to the city, entered the tomb.

(Literal translation) The one who saved / freed the children from the furnace, having become a man, suffers like a mortal and with the help of suffering puts the mortal in the splendor of incorruption, one God blessed of the fathers and glorified. (Slavic text) like a mortal, and splendor will clothe mortal passion in incorruption, God alone is blessed of the fathers and glorified. one God of the fathers - blessed and glorified. Interpretation   Christ, because He is God, - says the singer, - in ancient times descended into the Babylonian oven in the form and image of an angel and kept the three youths unharmed from the flame of the oven, so that the fire did not destroy even a hair on them : “The angel of the Lord went down with those who were with Azariah into the cave and shook the flame of fire from the cave and created the middle of the cave, like a spirit of dew making noise and the fire will not touch them at all and do not offend them, below the frost to them” (Dan. 3:49-50) . So, the One Who saved the three youths, later becoming a man like me, and impoverished by my mortality, suffers like a mortal. However, through His suffering, He dresses the mortal mixture of Adam and ours with splendor of incorruption, since not only He Himself, after the Resurrection, was clothed with splendor and incorruption, like a man, according to the words of the divine David: “The Lord reigns, clothed in splendor” (Ps. 92: 1), but even we, corrupted by sin, were clothed with incorruption for the sake of superior goodness and those natural closeness and affinity with our humanity, which humanity, perceived by Him, had.
The fact that he who descended into the furnace in the form of an angel and preserved the three youths unharmed from the fire was the Only Begotten Son of God is also evidenced by King Nebuchadnezzar himself, who says: the fourth is like the Son of God” (Dan. 3:92). And many fathers, by the angel who descended into the furnace, mean the Angel of the "great council" of the Father, in the words of Isaiah (Isaiah 9:6). See how the singer properly coordinated this irmos both with the seventh ode of the three youths and with the feast of the Resurrection: just as the three youths were preserved unharmed and untouched by the fire of the furnace, so the corruptible and mortal body of the Lord not only did not suffer corruption in the tomb (then there are decompositions into the elements from which it was composed), but it also acquired, in addition, incorruption and immortality.
Troparion:
(Literal translation) God-wise women with the world hurried / fled after You; Whom they, as a mortal, with tears, were looking for, To that they bowed with joy - to the Living God, and they preached the gospel to Your mysterious Easter, Christ, disciples. (Slavic text) the living God, and your secret Pascha, Christ, the disciple of the gospel. but whom they were looking for with tears as if dead, they bowed down with joy (as) to the living God, and to your disciples, O Christ, they proclaimed the mysterious Pascha (Mark 16:1-7). , for there the intelligible soul bride calls out with love to the intelligible Bridegroom Christ like this: “Your worldly name is poured out; It fastens and conveniently connects this saying from the book of the Song of Songs with the story of the myrrh-bearing women, although with one difference: those mentioned in the Song of Songs were girls and ran after the groom to anoint themselves with his smart world, and these myrrh-bearing women were old and in a hurry, on the contrary, to anoint the buried Bridegroom of Christ. However, it can be said that the myrrh-bearing women, carrying the myrrh to the body of the Lord, brought it in order to be spiritually anointed by the Lord, and that these myrrh-bearing women were also maidens, because in terms of virtues they were young and flourishing. In all other respects, the above saying of the Song of Songs also applies to the myrrh-bearing women, since they not only loved the Lord Christ, Who is the intelligible Bridegroom of souls, and rushed after Him, leaving everything worldly, but also drew Him into their hearts, imprinted Him there with love and wisely they served Him as God and Lord, according to another saying of the singing bride, which says: “My soul, love him, have found him, hold him back and not leave him, until you bring him into my mother’s house and into the chamber of my daughter” (Song of Songs 3: 4 ). The house and the palace are the heart of a person, the mother and the conceived are the wisdom of God, who created everything and the very heart, according to the interpreters of the Song of Songs, and especially Gregory of Nyssa and God-bearing Maxim.
So, knowing this, the divine John says this: “God-wise women, bearing ointment, rushed after You, God-human Lord, with peace and tears, and they brought ointment either for the sake of a godly honor, according to Theodore, or, rather, and more correctly, to say, in order to anoint your dead body according to the custom that was among the Jews, so that it remains fragrant and does not suffer from stench: when they come they will anoint Jesus” (Mark 16:1). Since, according to the words of the holy Theophylact, these women did not think of anything great and worthy of the Deity of Jesus, they bought oil and were filled with readiness to anoint the dead body of the Lord. And they brought myrrh for this purpose, and tears - in order to show the ardent love that they had for their Teacher Jesus and, having ignited which, like a river, they poured out tears in order to quench the fire of their hearts a little with them. Saint Isaac said: “When the remembrance of God is aroused in his mind (that is, in the mind of the one who loves God), then his heart is immediately aroused in love for God and his eyes weep profusely, for love usually arouses tears with the remembrance of loved ones” (Word 21 ).
They also brought tears because they did not find the longed-for body of the Sweetest Jesus, for if they had found it, perhaps they would have found a little consolation in their sorrow and love. And since they did not find him, they wept and sobbed inconsolably, unable to endure the deprivation of such a great Teacher, Benefactor and Savior, for God-loving souls and hearts know what God and Jesus are worthy of, and therefore, when they have lost Him, they run up and down, searching for Him with difficulty, and they shed bloody tears for Him. Therefore, David also wept inconsolably over the deprivation of God: “My tears were my bread day and night, when I say to me every day: where is your God?” (Ps. 41:4).
So, for the reasons mentioned, women brought peace and tears. They heard from the Resurrected Christ, whom they were looking for and who said to them: “Rejoice!”, And from the angel who said: “But go and cry as His disciple and Peter, as you cook in Galilee: there you will see Him, as he said to you” (Mk 16:7). So, having heard this, they changed their tears into joy also to You, Christ, whom they had previously sought as a mortal, subsequently bowed with joy together as living and as God, and proclaimed to Your apostles the mystical Pascha, that is, Your Resurrection. Look, beloved reader, how great is the benefit of tears, because they helped the myrrh-bearing women to see the Risen Christ, they helped them to see the angels, they confirmed them to become the first heralds of the Resurrection and, like the apostles and evangelists of the Lord, they accepted the title heralds of the gospel.
Therefore, Gregory the Theologian gives every soul such salutary advice - to be zealous and to weep, in order to be worthy to intelligently taste what the myrrh-bearing women were worthy to see sensually, and he says this: “If you are one or the other of Mary or Salome, or John, weep early, see the first stone was taken away, and maybe the angels, and Jesus Himself ”(Word for Easter). The Great Athanasius also speaks, uttering such laudatory words for the New Week [i.e., Fomino Resurrection]: devil. From where the disease came, from there comes healing; from where death began, from there comes the Resurrection. A woman is both the cause of the crime and the messenger of the Resurrection. The one who led the first Adam to the fall bears witness to the Resurrection of the Second Adam.” Chrysostom also said: “Do you see how great honor the wives were awarded for their caring care? Let us, men, imitate their zeal and, according to our strength, honor the day of Resurrection, bringing not sensual peace and aromas, but the fragrance of virtuous living, which comes from deeds. And as they accepted the reward for their patience - they were honored before all others to see the Lord Himself after His Resurrection, to hug His feet and bow to Him, so it is possible for each of us, if only we so desire, not only to hug His feet, but also to accept His whole (through communion) ”(Word on the tomb and Resurrection). In addition, the divinely inspired Cyril of Alexandria, interpreting the saying of Isaiah: “Women who come from disgrace, come, for they are not people who have sense” (Is. 27:11), says this: “Therefore, since Israel has been neglected, you, Wise women, says Jesus, come, and very quickly, proclaiming the Resurrection of the One who killed death. Why, then, were not the disciples the first to see Jesus destroying the power of death, but the women, clothed with the dignity of the apostolate? To this we say that the Only Begotten Word of God became a man in order to serve the weak and deliver man from ancient accusations. So, it was necessary, it was necessary that women should be granted the first to announce the Resurrection, since the first and most ancient woman directed Adam to crime, serving the words of the serpent, and brought death. How could it not have been necessary that through the apostolate the causes of such terrible crimes should have been destroyed? “Where sin is multiplied,” says the Scripture, “grace is overflowing.”
Troparion:
(Literal translation) Death we celebrate mortification, hell destruction / annihilation / murder, another life of the eternal beginning and, jumping / rejoicing, we sing of the One Who is the cause of this - the One blessed God of the fathers and glorified. (Slavic text) We celebrate death, hell destruction, a different life of the eternal beginning, and we playfully sing the Guilty, the One Blessed Fathers of God and the most glorified. and glorified (Hos. 13:14; 1 Cor. 15:54). Interpretation   In this troparion, the singer shows what great blessings we will enjoy thanks to the Risen Christ, because if it seems that celebrating the Resurrection is one thing, all the same blessings, which, along with the Resurrection, have been generously bestowed upon us, number in many thousands. Therefore, the poet of the same name of grace says that we, Orthodox, today celebrate the mortification of death, because, since we came to life with the Risen Christ, death was mortified, that is, it remained idle and inactive, and its deadly and deadly action no longer acts in people. Therefore, we should ridicule death and, despising its tyranny, sing this victory hymn with Hosea: “Where is your sting, death?” (Hosea 13:14) and together with the apostle: “Death was sacrificed in victory” (1 Cor. 15:54), and again with Hosea: “From death I will redeem” (Hosea 13:14).
Today we also celebrate the overthrow and destruction of hell, because after Christ descended into hell for us and freed the souls of the righteous imprisoned there, hell no longer has any power over us - we, who believe in Christ and keep His commandments, after death do not we depart to a gloomy hell, like the ancient righteous, but our souls depart to heavenly and light-filled cloisters and receive a partial reward, waiting also for the time when they will receive the perfection of bliss after the resurrection of the dead. Therefore, we can both ridicule hell and, trampling it down, speak with Hosea and exclaim with the three youths: “We are taken out (God) from hell and saved from the hand of death” (Dan. 3:88).
In addition, today we celebrate the beginning of another life - eternal, abiding and never ending. This is the most excellent gift and the greatest benefit compared to the first two. Suppose that the Risen Christ would give us a blessed life in heaven, which would be accompanied by all blessings, but life is not eternal and has an end. Even this, of course, would be considered by us a great gift and the most excellent happiness. And the fact that he gave us such a blessed and full of all blessings life, and then added that such a life would have no end, but would be eternal and endless, is truly a gift from gifts, a blessing from blessings and a blessing from good deeds, therefore the Lord spoke about this: “I have come, that they may have life and have more” (John 10:10). And what is this "extra"? This is the eternity of that life and its fullness with every good, as the divine Gregory of Thessaloniki interprets. And in fairness, Athanasius the Great pronounces a eulogy for Pascha and makes the following preface: “If it were possible before the present to use angelic languages ​​and the nature of mortals would acquire the voices of immortals, and then it would hardly dare to sing the gifts of the holiday, for truly the gifts graces exceed the measure of creation: death is expelled from people, hell is deprived of many years of power, and the human race, condemned by the law of sin, learns to reign by the gift of grace. And in the word for the New Week he says this: “Christ, having risen from the dead, turned all human life into a holiday.”
The singer also mentions that for the sake of the three above-mentioned great blessings that we Christians have received, it is fitting for us to rejoice, and dance, and sing, and give thanks to the First Cause of this, Christ, Who by His Resurrection granted us these blessings, and He alone is blessed and glorified God of our Fathers. He says this to show that we have the seventh canto, for which this expression is distinctive. And if for every little good that we have received from God, we need to thank Him, as the apostle proclaimed: “Give thanks in everything” (1 Thessalonians 5:18), how much more should we thank God, who has given us such great, such incomprehensible and inexplicable blessings?
Troparion:
(literal translation) Truly sacred and everything is a holiday this saving night and radiant, which is the forerunner of the luminous day of the uprising and in which the timeless Light from the tomb carnally shone to everyone. the light-bearing day of the uprising is a herald: in it, the flightless Light from the tomb bodily ascends to all. John 20:1). And the singer borrowed this troparion from the siren, who has the talent of a rhetorician - Gregory the Theologian, for he speaks in his word on Easter about that radiance arranged by the then Christians, who lit the lamps and spent all that night until the seventh hours in vigil and expectation of the Resurrection of Christ. But listen to his own words, quoted verbatim: “It’s great with us yesterday (and “yesterday” is said because this day precedes the Resurrection, and not because the festival begins, it shone and shone all with the light that we filled private houses, and public places, when people ... with generous lights illuminated the night, into the image of a great light. But the current luminosity is more beautiful and brilliant (that is, the interval after the Resurrection until Sunday evening, since the Church begins the day in the evening and ends them in the evening of the next day), because that yesterday's light was the forerunner of the great and resurrected Light (this is how the Theologian interprets "yesterday"), and, as it were, pre-holiday joy; and now we are celebrating the Resurrection itself, not yet expected, but already accomplished.
So, translating these reflections of the Theologian into hymns, John of the same name of grace says: “Truly, this saving night of the Lord’s Pascha (that is, the interval from the evening until the seventh hour of the night when we celebrate the Resurrection of Christ) has become sacred and the whole is a feast.” Consequently, he names the reason why he honored this interval of night with such glorious and honest names: this six-hour interval of time is the forerunner, forerunner and threshold of the luminous day of the Resurrection of the Lord. And he calls the day the interval from the seventh hour of the night until Sunday evening, for in this interval the Resurrection of the Lord is celebrated, since from the Divinity the Only-Begotten Son of God Himself, the beginningless, eternal and true Light, Who “enlightens every person who comes into the world”, has shone forth to everyone. according to the voice of John (John 1:9). It seems surprising that the singer mentions in these expressions an inexpressible light: if this temporary and created light of the sun rises every day from infinitely greater limits and our eyes are accustomed to seeing it, how much greater a miracle is that from such a small place as the tomb was Lord, the beginningless, eternal and true Light of the Godhead rises, although He shone from it only once, which makes this miracle for its unusualness even more amazing.
I cannot remain silent here about the story about Mary Magdalene, which is given by St. Modest, Patriarch of Jerusalem, for it is truly elegant and long-awaited for lovers of learning. The most judicious Photius tells about this story in the Myriobiblion, reading 275th. “We find that Scripture uses the number seven in relation to both virtues and vices. In justice, the Savior chooses Mary Magdalene, from whom He cast out seven demons, in order to use her to cast out the chief of wickedness from human nature. Narratives teach about the virgin life of the Magdalene and give a testimony about her, which says that due to the extreme degree of her virginity and purity, she seemed like pure glass to her tormentors. After the Dormition of Our Lady the Theotokos, going to Ephesus to her beloved disciple (John), the myrrh-bearing Mary there completed her apostolic path through martyrdom, not wanting to be separated from the Virgin and the Evangelist John until her death. As the firstfruits of the apostles, Peter was called a stone because of the unshakable faith that he had in Christ, so she, having become the ancestor of the disciples, for the sake of her purity and lust that she had for Christ, received from the Savior the name Mary, like the Mother of God. And just as the Lord (Christ) was followed by the face of the disciples, so the Lady and Mother of the Lord was followed by the face of the teaching women, for once, as the Scripture says, the disciples marveled that the Lord spoke to a woman (see John 4:27). It is clear that the Lord did not have such a custom, but the Mother of the Lord made the gospel path together with the Son and the Creator, and the myrrh-bearing women followed Her, from their estates serving in the necessary common of all the Lord and disciples ”(Word on the myrrh-bearing women). Let us also note that the sacred hand of this myrrh-bearing woman, Equal-to-the-Apostles Mary Magdalene, is located in the sacred and honest monastery of Simon Peter’s kennel on the holy-named Mount Athos, pouring out miracles and exuding the grace of healing, like an eternal river, as those who saw her and kissed her with reverence.
The fact that the woman was the first to see the Risen One is exhaustively proved by the divine Gregory of Thessaloniki, making the following preface in his word to the myrrh-bearing women: through death he again departed to the earth from which he was created. Just as he in the beginning, being created and brought into life, did not see any of the people, for at that hour there was not a single person besides him; but after he had received the spirit of life, through the breath of God, the first of everything else he saw a woman, for Eve was the first person after him; so also the Second Adam, who is the Lord, having risen from the dead, did not see any of the people, for none of His relatives was present (at the same time), and the soldiers guarding the tomb, seized with fear, were like the dead; after the Resurrection, He saw the first of other people a Woman, as we heard it when Mark preached the gospel today.
This is interpreted by the scholiast Nikita: “Mary Magdalene is every active soul who is cleansed with the help of the word of the gospel commandments from addiction to a real sevenfold life, as from being possessed by demons; Salome, whose name is interpreted as "peace", is the soul that conquers passions, subjugates the body to the soul, through the contemplation of spiritual understandings, accepts the knowledge of beings and thanks to this receives a perfect world; John is interpreted as a “dove” and is that soul, gentle and fruitful in virtues, which with meekness rejects all passion and with reason is ardent for the birth of spiritual virtues. If your soul becomes like this, beloved, come, like the myrrh-bearing women, with diligence and zeal (for the morning shows speed and diligence) to the tomb, that is, to that depth in which the words of earthly and heavenly are hidden, or to your own heart (for it says God-bearing Maximus, that the heart of each of the faithful is the Lord's tomb, chapter 61 of the sixth hundred of theological chapters), and seek with intelligent and sensual tears to find out if the word of virtue and knowledge has risen in you. And if you find it in this way, you will first see that a stone has fallen away from your heart, that is, insensitivity to the word, and after it is rolled away, you will see angels, that is, the movements of your conscience, which will announce to you that the word mortified by malice has risen in you. virtues and knowledge - because in the soul of a person leading a bad life, the right word is inactive, otherwise it is dead. And in general, later you will see God the Word Himself, Who will appear to the mind naked and without images and symbols and fill the intellectual forces of your soul with spiritual grace.
See about this in the book "Spiritual Exercises" in the tenth lesson.
And with a golden tongue, John appropriately said: “Let us proclaim the Resurrection of the Savior, or rather, glorify our own salvation, for thanks to the Resurrection of Christ, hellfire is quenched, the unsleeping worm dies, hell is in turmoil, the devil mourns, sin is mortified, evil spirits are cast out, people ascend from earth to heaven, those who are in hell are freed from the bonds of the devil and, resorting to God, say to the devil: “Where is your death, victory? Where is your, hell, sting? Christ, Who gives us all the blessings, is the originator of this holy feast and celebration, for He created us from the beginning, He has saved the lost now, revived the dead and delivered them from the power of hell ”(The Word for the Resurrection, the beginning of which:“ Rejoice in the Lord always...").
Therefore, those who call the night of the Resurrection the night of Great Saturday call it that because it is the threshold of the Resurrection of the Lord, which is celebrated at the seventh hour of the night and all the coming day of Sunday until evening.

Canto 8

(Literal translation) This eminent / chosen and holy day, one of the Sabbaths, the queen and mistress, holidays, celebration and celebration are celebrations - on this day we bless Christ forever. (Slavic text) This appointed and holy day, one Sabbath king and Lord, holidays are a holiday, and triumph is a celebration: let us bless Christ forever. - on this (day) let us bless Christ forever. Interpretation   The singer in this troparion calls the luminous day of the Resurrection of the Lord, also called the Holy Resurrection, with many high and glorious names and epithets. Moses calls him eminent and holy for two reasons. One - because it is the eighth day and the image of the future age, and the other - because it is the day of Easter. Regarding the first, Moses says this: “And the osm day will be called holy to you” (Lev. 23:36), and about the second, the same Moses teaches: “These feasts the Lord will call holy, which you will call this at their times in the first month, on the fourth to ten days of the month between the evening Passover to the Lord” (Lev. 23:4-5). Similarly, he speaks of the feast of Pentecost and the Feast of Tabernacles (ibid.). Now, if the feast of the representative Pascha is called eminent and holy, how much more appropriate is it to call eminent and holy the luminous Resurrection, which brings the true and real Pascha - the Resurrected Master of Christ? So, for these two reasons, the singer called this luminous Resurrection of Pascha eminent and holy.
He calls this Lord's day of Easter and "one of the Sabbaths", because the word "one / one" here means "first", as the day is called in the Book of Genesis: "And there was evening, and there was morning, one day" (Gen. 1 :five). Why is the day called one, and not the first? Because this day, that is, Sunday, now serves as a type of the future age, and then it will be the same eighth century, with non-evening and unchanging light, and it will be one endless day. The great Basil, expressing bewilderment why Moses called this day one, and not the first, says: “In order to raise our thought to the future life, he called this image of the age, this beginning of days, this holy day of the Lord, glorified by the Resurrection of the Lord, as one. According to him, the divine Gregory of Thessaloniki also speaks: “The Lord’s Day is not only the eighth day, due to the fact that it is numbered the eighth after the days preceding it, but at the same time the first day in relation to those days that follow it. This is so that, thus, at the same time the same day that we call the Lord’s was the first and the last, Moses did not call it “the first”, but “one”, as it greatly surpasses other days in its meaning, and is the beginning of the future. century, a single and non-evening day ”(Word for the New Week). So, Sunday is the first of the other days of the week, which are all called Saturdays from the main day - Saturday. And among other holidays called Saturdays in the Holy Scriptures, the first is the Easter of the Lord, since it is celebrated for the sake of the Resurrection of the Lord from the dead - and through this the uprising of the entire human race.
The singer calls this luminous Sunday also the queen, borrowing this name from Gregory the Theologian, who says: “The queen of times (that is, spring) will follow the queen of days and bring her a gift of everything that is most beautiful and pleasant” (Word for the New Week). Just as the sun is called the king of other stars, the mind - of other forces of the soul, spring - of three other seasons, the rose - the queen of other flowers, the carbuncle - the king of other precious stones, the eagle - of other birds, and the lion - of other quadrupeds, so is this Sunday and luminous the day of the Lord is the queen of all the other days of the year and is called that way. The hymnographer calls it luminous, a feast of feasts and a triumph of triumphs, borrowing this from the word for Pascha by Gregory the Theologian, for there he says this: “We have a feast of feasts and a triumph of triumphs; it so surpasses all celebrations, not only human and earthly (that is, birth, youth, marriage, and the like), but even those of Christ and for Christ performed, as far as the sun surpasses the stars. And Sunday is called the feast of feasts and the triumph of feasts, so that by doubling the word the advantage that this day has over other feasts is represented, as, for example, both the Song of Songs and the Holy of Holies are called so, with the help of doubling, for the sake of the advantage of the named objects. . So, from what has been said, it follows that no other day is a feast of feasts and a triumph of solemnities, except for this one luminous day, on which we sing of the Risen Christ forever.
Why did the singer call this day Madam? For two reasons. The first one is that it was named so on behalf of the Lord, because it was on this day, and not on some other, that the Lord resurrected, and according to the order of word production, the day was called the Lord’s from the word “Lord”, therefore this day is consecrated more than other days of the week. Eusebius said about the temples of the Lord that they are so named on behalf of the Lord, to whom they are dedicated: “They are dedicated to the one King, God and Lord of all, from which, according to the Lord, they were also awarded the name, that is, they received the name not from people, but from the Lord himself and all called the Lord's" (Eulogy to Tsar Constantine) - if Eusebius said this about the Lord's temples, then how much more fair is it to attribute these words to the Lord's day, which received its name not from people, but from the Lord of all. And secondly, the day is called the Lady, because it rules over all other days of the week and surpasses them. Do you see the lofty and great benefits of the Holy Resurrection?
Troparion:
(Literal translation) Come - a new grape of fruit, divine joy, on the glorious day of the uprising of the Kingdom and Christ, let us partake, singing Him as God forever. singing Him like God forever. (Translation Lovyagin) Come, partake of the new fruit of the vine - divine joy, on the famous day of the resurrection and the kingdom of Christ, singing him as God forever (Matt. 20:29; Ps. 103:15) .Interpretation   Usually, Christians on the luminous day of Resurrection have three things: the first is that they immediately get up to hymn the Risen Christ and glorify His Resurrection with godly praises and songs; the second is that they light candles, lamps and lamps in order to intelligibly meet with them the Resurrected Lord, who showed everyone the light of His Resurrection; and the third is that they partake of the Divine and undefiled Mysteries of the Resurrected Savior, if, according to the sacred canons, they have no obstacles and have previously prepared for this.
And so, to this third canonical and most holy custom of Christians, that is, to the communion of the undefiled Sacraments, John, who has the same name of grace, induces us with the help of this troparion. He borrowed its meaning from the Lord, who said to His disciples: “Imam no longer drink from this fruit of the vine, until that day, when I drink with you new in My Father’s kingdom” (Matt. 26:29) (The Kingdom of the Father is called the Resurrection, according to Chrysostom and Theophylact). So, borrowing this, the singer says this: “Look, Christians, the glorious and bright day of the Resurrection and the Kingdom of Christ, who promised to give us new drink and the fruit of the vine, has come. So, come today, brothers, on this glorious day, let us drink from the divine joy of the new grape drink. And he called joy divine, because this spiritual wine, that is, the mysterious blood of our Lord, intelligibly rejoices the hearts of us who partake, as this Psalm saying says: “And wine gladdens the heart of man” (Ps. 103:15). He called this drink new, because it renews and makes incorruptible our dilapidation and perishability. Come to partake of the undefiled Mysteries, so that, drinking from this new drink, we begin to walk in the renewal of life, singing forever to Christ the God-Man who gave us this.
Troparion:
(Literal translation) Lift your eyes, Zion, and look around, for behold, those who radiate Divine light, like luminaries, have come to you from the west and north, and from the sea and from the east, your children, in you blessing Christ forever. (Slavic text ) Raise your eyes around, Zion, and see: behold, having come to you like a divinely bright star, from the west, and the north, and the sea, and your child, in you bless Christ forever. (Lovyagin's translation) Raise your eyes, Zion , around you and look: behold, your children, blessing Christ in you forever (Isa. the foundation of this troparion, for it says this: “Look up thy eyes round about, and behold thy gathered children: behold, all thy sons have come from afar, and thy daughters shall rise up on their shoulders” (Is. 60:4) and again: “Behold, these shall come from afar, these are from the north and from the sea, and others from the land of Persia” (Isaiah 49:12). So, translating these sayings into hymns, the divinely inspired John extends his word to the new Zion - the Catholic Church, but primarily to the Church of Jerusalem, the mother of all Churches, and says this: “O new Zion and the Divine Church of the Orthodox, look no more down, the image of those who mourn and mourn (for those who mourn keep their eyes down, therefore the word “sad” (kathf "j) comes from “lower down” (k£tw f£h) eyes), but raise your eyes up and look around, because that your spiritual children have come to you, whose spiritual mother you have become through Holy Baptism.Look, I say, how they have gathered from the four ends of the universe: the west, the north, the east, and the sea, that is, the south, because on the south side of Jerusalem is the sea. All your spiritual children have gathered, shining and luminous, truly shining like luminaries, exuding Divine light, because these children were justified through the faith of Christ and Holy Baptism.
But if they were justified, then they are also filled with unspeakable light, as the Lord said: “Then the righteous women will shine like the sun in the glory of their Father” (cf. Matt. 13:43) and as the apostle says: “In them you appear like the luminaries in the world , the word is animally dominant” (Phil. 2:15, 16), that is, transferring vitality to others, as Gregory the Theologian (Word for Baptism) interprets. After all, the Sun of Truth, Christ, having shone forth from the tomb, not only drove away the darkness from those who believed in Him, but also gave them His Divine light, turning them into God-illumined luminaries and other suns. As Gregory of Nyssa also says, “God becomes the reward of virtue and shines with the purest light, the reward that goes to the son of that day, which is not interrupted by darkness, for this day produces another Sun that radiates true light” (On the inscription of the sixth psalm about the eighth). See also in the above saying of Isaiah, the interpretation of which by Cyril of Alexandria is given in the troparion of the fifth ode of the canon on the Week of Vay: “Zion of God, holy city, and Jerusalem, raise up around your eyes.”
Troparion:
(literal translation) Father Almighty, and the Word, and the Spirit, in three hypostases the united nature, above essence and above the Godhead, we were baptized in You and bless You forever. (Slavic text) Father Almighty, and the Word, and the Soul, three nature united in hypostases, pre-essential and pre-divine, we are baptized in Thee and bless Thee forever. (Lovyagin's translation) Father Almighty and Word and Spirit! A single being in three persons, supreme and most divine! We were baptized into you and we will bless you forever (Mat. 28:19). Interpretation:    It is worthy of perplexity and study why on the day of the Resurrection of the Lord the singer mentions Baptism and says: “Father Almighty, and the Word, and the Soul, in Ty baptized"? So, to resolve confusion, we say that the Lord, after the Resurrection, having appeared to His disciples on Mount Galilee, sent them to preach, commanding them to first teach the pagans, unfaithful and erring, and then baptize them in the name of the Holy Trinity, and said this: “Go, therefore, teach all languages, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit” (Matthew 28:19). Therefore, it is customary for the Church of Christ to baptize the catechumens on the night of this most luminous day, and the divine apostles in their decrees (book 5, chapter 19) define this: “From the evening until the cock crows, I am awake and ... baptizing my catechumens, and having read the Gospel. .. and having offered a conversation to the people, stop your lamentations, ”- therefore, at the sacred Liturgy, together with the Trisagion, “They are baptized into Christ” are sung.
So, knowing this, the divine John, addressing the Holy Trinity, as if on behalf of all baptized Christians in general, and especially those newly enlightened on that day, says this: “O Holy Trinity, Father Almighty, and the Word, and the Spirit, O nature, exceeding essence and Divinity, united in three hypostases and persons according to one and the same essence, according to the unity of authority and according to the equality of the Divinity, we, all Christians, were baptized in Your name, we are all Yours, we all serve You, and we all bless You forever." The hymnographer says this not because the Holy Trinity does not know that we were baptized in Her name, but because he wants us to attract the most abundant grace and help of the Holy Trinity, for the prophet David, wanting to seek salvation from God, warns and says to Him thus: “I am yours, save me” (Ps. 119:94), for the rulers have a natural property to become more gentle and merciful to their slaves when they hear that they speak humble and contrite words to them.
The Divine Gregory of Thessaloniki in the Word for the New Week says: “What Friday is in relation to the Sabbath, so is the Sabbath in relation to the Lord's Day, which clearly surpasses it, just as the completion and the truth surpass the beginning, and the image, and the shadow. Such superiority and holiness of the Lord’s Day occur as a result of the blessed completion of the work on this day and the general resurrection expected on this day, the perfect entry of those worthy into divine rest and the rebirth of the whole world ... Moses clearly showed that the eighth day should also be called by us “holy ", foreshadowing, as it were, the divine and all-glorious and sacred dignity of the Lord's Day, which will come after all the Old Testament has passed." Sunday is called the eighth according to the same divine Gregory, not only because it comes after the seventh day, but also because the Resurrection of the Lord that occurred on Sunday is the eighth after the seven resurrections from the dead that were from eternity. Three resurrections took place in the Old Testament: one was made by Elijah and two by Elisha. The Lord performed four resurrections in the New Testament: the daughters of Jairus, the son of a widow, Lazarus, and the resurrection of many saints on Good Friday. And the eighth was the Resurrection of the Lord. “So (according to the words of the same divine Gregory) the Resurrection of the Lord not only took place on the eighth day, but is also numbered eighth after those that preceded it; but it is also the first in relation to the expected resurrection of all in Christ, or rather, to the resurrection (the resurrection is a phenomenon when those who were raised up died again, as was the case in the above cases; and the resurrection in the proper sense is when those who are raised up never die what can be said about the Resurrection of the Lord and the resurrection of those resurrected for perfection), for the sake of the Resurrection Christ is also sung, the firstborn of the dead and the firstborn from the dead. And the third reason why the Resurrection is called the eighth, according to the same Gregory, is that Christ, having appeared to the apostles on Easter Sunday, eight days later appeared to them again when Thomas doubted Him. So the Church of Christ, having taken an occasion from here, every eight days celebrates the Resurrection; other holidays are celebrated only once a year, and Sunday - 43 times a year.
In other manuscripts it is incorrectly written: "Kingdoms of Christ", for it is more correct to write "Kingdoms and Christ", according to an anonymous interpreter.
So, all Christians should obey this gospel of the grace of John of the same name and partake of the Divine Mysteries today (that is, on Pascha), even if they commune on Maundy Thursday or Holy Saturday, because he who partakes today truly and in the proper sense celebrates Pascha . The true Pascha of Christians is Christ, whom they partake of in the Sacraments, just as Paul states: “For our Pascha was devoured for us by Christ” (1 Cor. 5:7) and Chrysostom: “For Pascha is not a fast, but an offering and a sacrifice, which, according to custom, is in every congregation ”(A word on those who fast on Easter). And those who do not take communion today, unless they have some kind of obstacle, do not celebrate the true Pascha, but worldly, that is, consisting only in the Paschal food that they eat and in smart clothes that they put on. In addition, confessors - and those should listen to this exhortation of this God-bearing and spirit-bearing father, and not only not forbid communion, but even encourage their spiritual children, who have no canonical obstacles to communion on this luminous day, to communion. And let them do this for the sake of obedience, especially to the divine Chrysostom, who calls out in his catechumens and encourages Christians to partake of the indecent Mysteries, saying this: “The meal (that is, the Divine Mysteries) is filled, enjoy everything. A well-fed calf (that is, Christ offered at a holy meal), let no one go hungry; enjoy the feast of grace." And if any spiritual father forbids today to receive the Divine Mysteries to those who have no obstacles to it, then he is a criminal of the sacred rules of the divine fathers and therefore he is justly worthy of condemnation as a man-pleaser and as following the latest and lawless custom of those who are revered by many as reasonable. Whoever wants, let him look at Canon 66 of the Holy Sixth Ecumenical Council to find out that Christians must leave theaters and amusements for the entire Bright Week in order to be in churches, glorify the Risen Christ, listen to the Divine Scriptures and partake of the Divine Mysteries. O most holy custom of ancient Christians, why did you leave the unfortunate race of today's Christians and perish?
See the theological note on the word "most divine, exceeding the Deity" in that troparion of the canon on Theophany, which says: "The appearance of the Trinity in the Jordan was, for the Most Divine Nature," in the eighth ode.

Canto 9

(literal translation) Shine with light, shine with light / enlighten, enlighten / shine, shine, new Jerusalem, for the glory of the Lord has shone upon you. Dance now and have fun, Zion, and You, Pure One, rejoice, Mother of God, about the uprising of the One Born by You. Rejoice now and rejoice, Sione. You, Pure, show off. Mother of God, about the rise of Your Nativity. (Lovyagin's translation) Illuminate with light, illuminate the new Jerusalem: for the glory of the Lord has shone over you; rejoice now and rejoice, Zion; and you, Most Pure Theotokos, rejoice in the uprising of the one born of you! (Isaiah 60:1; Luke 1:47). Interpretation   The inspired singer heard the prophet Isaiah say, “Draw water from the fountain of salvation” (Isaiah 12:3) (and the fountains of salvation mean the Divine Scriptures, according to the interpreters) Therefore, he himself has still borrowed many thoughts from the Divine Scriptures and watered the spiritual gardens of his song canons with them, and now draws from the same prophet the saying, saying: “Shine, shine, Jerusalem, for your light has come, and the glory of the Lord on thee is an exaltation” (Is. 60:1) and transforms this into a real irmos, slightly changing the saying, and says this: “O new Jerusalem, Catholic Church of Christ, shine, shine.” The poet doubles this word, firstly, to confirm enlightenment, and secondly, because of an excess of joy, for it is customary both for those who confirm any deed and for those who are overly rejoicing to double the same word, as he said and great Gregory: “Renewal, renewal is our holiday, brothers; let it be repeated over and over with pleasure!” (Word in the New Week). So, shine, because the glory of the Lord has shone on you, and the glory of the Lord, according to Theodore, is the Cross of Christ, for the Scripture says: “Now the Son of Man is glorified” (John 13:31); and according to the words of Gregory the Theologian, this is the Divinity of Christ, which Paul also confirms: “The Father of glory” (Eph. 1:17), that is, the Godhead, or, according to others, the glory of the Lord is the Divine light and the brilliance of His face, according to what has been said: “And the glory of the Lord is their Hosea (that is, the shepherds)” (Luke 2:9), for these three have shone upon you, O Church of the Gentiles.
To make it clear what the Jews do not see, according to the prophecy of Isaiah, and the people sitting in darkness (that is, the Gentiles) saw the great light of the knowledge of God, for among those same Jews the Sun of righteousness, Christ, was hidden because of their unbelief, since mortified by them, He hid and reigned in the depths of the tomb and hell, and among us who believed from the Gentiles, He shone, because we recognized the dawn of His Divinity and were illumined with the light of piety and virtue. The singer also commands the new Zion to dance spiritually and rejoice at the Resurrection of the Bridegroom of Christ, because Christ's joy and exultation are also ours. Then he turns his word to the Theotokos, not doing it in vain and not in passing, but with the aim of showing that this irmos belongs to the ninth song, the hymn-maker of which, the head and creator was the Lady Theotokos, and therefore he says to Her: “And You, Mother of God , rejoice and rejoice in the Resurrection of Your Son, for as before the sword of sorrow entered Your heart because of the suffering and death of Your Son, according to Simeon's prophecy, so now it is right for You to rejoice and rejoice first, more than the rest, for the sake of the Resurrection of Your Son, as You and prophesied in her song, saying, “My spirit rejoiced in God my Savior” (Luke 1:47).
Troparion:
(Literal translation) O Divine, O darling, O sweetest Thy proclamation! For it is not false that You promised to remain with us until the end of the age, O Christ. And in this proclamation, we, the faithful, having an anchor of hope, rejoice. With us, you did not falsely promise to be until the end of the age of Christ, His faithfulness, the affirmation of hope, we rejoice. You promised not falsely to be with us until the end of the age; having them as a support of hope, we faithful rejoice (Matt. 28:20). Interpretation    And this troparion borrows the singer from the joyful and last word that the Lord said after the Resurrection to His disciples on Mount Galilee: “And behold, I am with you all the days until the end of the century. Amen" (Matthew 28:20). So, John of the same name of grace mentions this word surprisingly and at the same time gratefully: “Oh, what a Divine voice it was, the God-man Jesus Christ, the voice that You issued before Your holy apostles! And how can the voice that came out of those Divine, worshiped and all-holy Thy lips not be Divine? Oh, what a sweet voice it was, the voice with which You spoke to Your fellow disciples! And was not the most gracious voice that became living proof of such extreme love for us? Oh, what a sweet voice it was that passed through Your sweetest and nectar-like lips! And how can one not be the sweetest and most pleasant of those who have become an intercessor for so many blessings? For You, our Savior, have not falsely promised to always remain with Your sacred apostles, and through them to remain with us, their disciples and Your servants, who believe in You and worship You. And what is more surprising, You promise not to be absent even for a short period of time from them or from us, until the end of the present age.
And so, this Divine, kind and sweetest voice of Yours, O Lord, and Your unfalse promise, we Christians hold as the safest anchor of hope. When the winds of temptation blow against us, and when the waves of the sea of ​​life rise up on our ship, we cast, like a huge anchor, this Divine Promise of Yours - and immediately we are freed from the storm and sinking in the mental sea. Indeed, both the sensual and the intelligible sea know this Your voice, because You have often tamed and calmed the sea. And as soon as it hears that we are saying: “Behold, I am with you all the days until the end of the age,” immediately calms its waves, and there is a great silence. We rejoice in this kind promise of yours, Lord, because even if tyrants threaten to do the worst of the terrible and the most terrible of the terrible, as the proverb says, we are not afraid. Even if the wicked and persecutors torment us with various tortures, we do not pay attention to it; and if we are constrained by poverty, then this does not bother us; and if infirmities bother us, we do not fall. And generally speaking, no matter what sorrows and misfortunes befall us, whether from demons or from people, we, only remembering this Your sweetest voice and promise, are immediately comforted, immediately begin to rejoice, and immediately any of our sorrows turns into joy, for we imagine, that you are invisibly and mysteriously present among us, our most gracious and sweetest Lord, and endow us with strength in our weaknesses, console us in sorrows and situations, and tell us in our hearts in a certain way: “Do not be afraid, I am with you. “Behold, I am with you all the days until the end of the age.”
At the same time, the words of our God-bearing father Gregory of Thessaloniki, by which he sets out the interpretation of the above words of the Lord, are amazing and extremely beneficial, for he says this: “The Evangelist did not say:“ The third time He came to them on the Sea of ​​Tiberias, but "revealed," showing that He was always with them, although He was not visible to sensual eyes. He allowed them to see Himself when He pleased, because immortal bodies have such an ability. This means, brethren, that He is with each of us, even if we do not see Him. Therefore, ascending, He said to the Apostles: “Behold, I am with you all the days until the end of the age” (Matthew 28:20). Therefore, we will daily reverently honor Him, as He who is present with us, and do what is pleasing to God before His face. Even if with carnal eyes we cannot see Him, but even in this case we can reap great fruit, because this contemplation is the elimination of all sin, the purification of all wickedness, the alienation from all evil. Such contemplation is the creative principle of every virtue, the parent of purity and dispassion, the bestower of eternal life and an endless kingdom. Having care for such a sweet contemplation and fixing the mental gaze on Christ as present with us, each of us says, like David: Ps. 26:3) ”(Omilia on the tenth morning Gospel).
Troparion:
(literal translation) O great and most sacred Easter, Christ! O wisdom, and the Word of God, and Power! Grant us a purer / more perfect communion of You on the non-evening day of Your Kingdom. (Slavic text) O great and most sacred Easter, Christ! O wisdom, and the Word of God, and power! Grant us truly to partake of Thee, in the non-evening days of Thy Kingdom. (Lovyagin's translation) O great and most sacred Easter, Christ! O wisdom, Word of God and power! Make us worthy to partake of You more perfectly on the eveningless day of your kingdom (1 Cor. 5:7; 13, 12). “But the great and holy Easter, and the cleansing of the whole world! - I will talk with you, as with something animated. Word of God, and light, and life, and wisdom, and power! - I rejoice in all your names. So, as he said there, the singer here repeats his words almost literally, except that the Theologian, using the rhetorical device of personification, refers to the inanimate Easter, and John here refers to the animated Easter - Christ, for he heard what the Apostle Paul said. : "For our Passover was devoured for us by Christ" (1 Cor. 5:7). So, John proclaims the following: “O the God-man Jesus Christ, who is the true and great Pascha and the most sacred, O wisdom, and the Word of God, and the Power!” Christ is called wisdom, according to Gregory the Theologian, “as the knowledge of Divine and human affairs. For is it possible for the Creator not to know the laws of what He created? According to the same Theologian, he is called a word, because “He relates to the Father in the same way as the word relates to the mind, and not only by impassive birth, but also by union with the Father, and because he expresses the Father. And another would say, perhaps, that it refers to the Father, as the definition to the defined, because the definition is also called the word. For it is said that he who has known (after all, this is what “seeing” means) the Son has known the Father, and the Son is an abbreviated and convenient expression of the Father’s nature, just as every generation is the silent word of the begetter. But the one who says that the Son is called by the Word will not err in the word, as co-inherent in all that exists. For what is worth not the Word? Named by power (1 Cor. 1:25), as the Protector of creatures and the Giver of strength to the continuation of being ”(The word about theology is fourth, about the Son is second).
In addition, Chrysostom also praises the Easter holiday in this way: “Oh, the divine Easter, descending from heaven to earth, and ascending back from earth to heaven! Oh, the new festival of the whole world! Oh, the joy of everything, and honor, and food, and pleasure, from which gloomy death was destroyed, and life spread to everyone, the heavenly gates opened, and God appeared as a man, and man ascended as God, crushing the gates of hell and breaking the bonds of Adamant! (Word 7 of eight for Easter).
Note that the Theologian understands the communion of Pascha in a more exalted way and, interpreting that there is a new grape drink that God the Word will drink with us in the Kingdom of the Father, says that it consists “for us, in learning, but for Him, to teach and communicate the word to His disciples, for teaching is food even for the one who speaks” (Word for Passover). The same Gregory distinguishes three Paschas - the legitimate, the grace-filled, and the Pascha of the future age - and says: “Let us partake of Pascha, now for the time being in a representative way, although more frankly than in the Old Testament, for the legitimate Pascha (I dare and say) was an even more obscure prototype of the prototype. A little later, we will partake more perfectly and purer, when the Word will drink with us this “new in the kingdom of the Father” (Matt. 26:29), revealing and teaching what is now revealed by Him to some extent ”(Word for Easter).
Since in this way the Theologian allegorically expresses the communion of Pascha in knowledge and intellectual contemplation, the divine John, following him, says: “You, Christ, Who is the true Pascha, make us worthy to eat You through knowledge and contemplation on that non-evening day of Your kingdom, then there is a day that does not have evening and night - and to eat not as we eat in real life, but “more pure” (™ktupèteron), that is, without any image (tÚpon) and cover, according to Theodore, or purer and more perfect , according to Theologian. Since, as we said, Pascha is threefold - legal, gospel and coming - because of its separation, there are also three knowledge and contemplation, in which Pascha itself is allegorically expressed: lawful and old (covered with a shadow and vague), new and gospel ( which is more enlightened than the lawful, and more obscure than what is to come), and that to come (which has everything available for comprehension), just as Paul said about it: “Now we see as a mirror in divination, but then face; Now I understand in part, then I will know, even as I had been known” (1 Cor. 13:12). So, the divinely inspired John implores the Master of Christ that we then partake of the most perfect and purest knowledge and contemplation, with the help of which we will know the Lord, just as we were known from Him, because now in this life we ​​cannot taste this knowledge because of this meager the body we wear.
And Damaskin called this day of the Kingdom of Christ non-evening, because, according to the great Basil, “the great day of the Lord will not come from this sensual sun, but will be illuminated by the rising of the Sun of truth, and this day will be one and continuous, having no successor-night, but lasting in throughout the whole age ”(Second Word on Isaiah), and again:“ And the Lord alone will exalt in that day, the last of all days, who does not interrupt the night, does not limit the time, the beginning and end of which does not give material light, but he alone is like himself, motionless, non-evening, having no successor ”(On the vision of Isaiah). But let’s also say something subtle: the singer begs us to taste purer than Christ on the coming day, because just as the Resurrection of Christ took place on Sunday, so His coming coming will happen on Sunday, or rather, that same non-evening day of the Kingdom of Christ will be Sunday, which will be one non-evening and not replaced by anything during the day. The divine Basil, mentioned above, also said: “For according to our teaching, that non-evening, non-continuous and endless day is also known, which the psalmist calls the eighth, because it is outside this weekly time. Therefore ... whether you say that this is a day or that this is a state, it is always one, and not many; If you name it a century, it will be unique, not multiple. Therefore, Moses, in order to raise the thought to the future life, named as one this image of the age, this beginning of days, this holy day of the Lord contemporary to the light, glorified by the resurrection of the Lord ”(second homily on the sixth day, after the saying “And there was evening, and there was morning, day one"). And note that according to the saint, Sunday is now an image of the coming age, and then it will be the coming age itself. See how big it is? Do you see how amazing and high are the benefits of the Resurrection and Holy Sunday?
Oh, if only all of us, both singing, and reading, and listening to the real canon of the luminous day, brilliant and bringing joy to the world, were not only singers, readers and listeners of the thoughts and commandments contained in this canon, but were also their creators in practice . We have risen together with the Resurrected Christ both through faith and through Holy Baptism, which is performed in the image of the burial and Resurrection of the Lord. Oh, if only we could begin to lead a new life, which is fitting for those who are resurrected with Christ the Sovereign, as Paul proclaims to us: “For as Christ arises from the dead by the glory of the Father, so let us also begin to walk in newness of life” (Rom. 6:4). ). Today we learned from the Risen One about the new life. If only we would keep it to the end, having new thoughts, pronouncing new words and doing new deeds worthy of the new Resurrection of Christ - and not to luxury at feasts and revels, not to sing shameful and devilish songs, not to mock and dance, not to fall into voluptuousness and love of glory, drunkenness and debauchery, love of money and other sins. These are the deeds of the corruptible life of the old man, whom we put off in Holy Baptism, and the one who performs them must die the immortal death of the soul, as the apostle says: “If you live according to the flesh, then die” (Rom. 8:13).
Let us implore, beloved, the Risen Christ to put to death the passionate thoughts and demons that nestle in our hearts, let us implore Him that He Himself will rise in our midst, stepping over, like seals, the passionate impressions that are in our soul, and the attachments of sin, as God-bearing Maximus says: “The Lord rises, as if making dead passionate thoughts implanted in the heart by demons, like a torn dress, connecting images of moral beauty, separated by temptations, and crossing, like seals, the impressions of sins that are superimposed on the soul through representation” (Chapter 63 of the first six hundred theological chapters) .
But if some proud people, out of envy, enmity against the truth that is proclaimed by God-loving men, and falsely slander them, know, beloved, that such people crucify and bury the Lord and seal Him with seals - but still the Lord Christ turns their enmity against them and rises , being even more radiant thanks to this enmity, because He is stronger than all, as Truth, according to the same Maxim: thousands of temptations and raise lawless accusations, it seems to me that they again crucify the Lord, and bury, and guard with the help of warriors and seals - converting them with the help of themselves, the Word rises; by the very fact that they are at enmity against Him, It is shown greater, because through suffering it blocks the mouth in order to deliver dispassion, for He is stronger than all, because He is and is called Truth ”(Chapter 65 of the first six hundred theological chapters).
So, if we live in a God-loving and new way, brothers, as we said above, we will recognize in ourselves the amazing power of the Lord’s Resurrection, which was par excellence and was the purpose for which God created everything, according to the aforementioned divine Maxim, who says : “The one who has been initiated into the ineffable power of the Resurrection has come to know the goal with which God has set everything par excellence” (Chapter 67 of the First Six Hundred Theological Chapters), and, therefore, we will be honored to celebrate the holy Pascha of the Lord in this life with spiritual joy and joy of our heart, and in In the future we will celebrate it more truly and purely, in Christ Jesus our Lord, risen from the dead, to Him be glory and power with the Father and the Holy Spirit forever. Amen.
There are other reasons why today the Mother of God should rejoice more than the apostles and other myrrh-bearing women. First, She received the gospel of the Resurrection of Her Son before all people. Secondly, She saw Her Resurrected Son before anyone else, talked with Him and touched His undefiled feet. Thirdly, for Her sake the tomb was opened. And fourthly, the evangelist familiar to Her, the Archangel Gabriel, preached to Her about the Resurrection of the Lord. This is all proved and affirmed by the great Gregory of Thessaloniki in the Sermon for the Week of the Myrrhbearers, saying the following: “That which is not so clearly proclaimed by the Evangelists, I will reveal to your love. So, the gospel of the Resurrection of the Lord was the first of all people - which was appropriate and fair - to receive from the Lord the Mother of God, and before all She saw Him resurrected, and enjoyed His divine speech, and not only saw Him with her eyes, and heard with Her ears, but also the first and only one touched His holy feet, although all this is not openly said by the Evangelists, because of the unwillingness to bring the Mother to witness, so as not to give the unbelievers a reason to doubt. ... since we receive a word from the One who said: “Nothing will be hidden, which will not be revealed”, - let this be revealed. The saint consistently, in many words, proves, comparing the narrations of the Divine Evangelists, who talk about the myrrh-bearing women, that the Mother of God was the first to be honored with the above, and then he says the following: “I think that for the sake of Her, the living coffin was opened first. Through Her first, and for Her sake the Lord revealed to us everything that is in heaven above and that is on earth below. And for Her sake, He sent an Angel to shine like lightning, so that while it was still dark, thanks to the abundant light of the Angel, She would see not only an empty tomb, but also shrouds laid in order and testifying in various ways to the uprising of the Buried One. The same angel Gabriel was the herald (of the Resurrection). Accordingly, Nicephorus Kallistos also says in the synaxarium of the Lord's Pascha: “And at first the Resurrection became known to the Mother of God, who sat in front of the tomb with Magdalene, as Matthew says. But so that the Resurrection is not questioned because of the Savior's family connection with the Mother, the evangelists say that Mary Magdalene was the first to see.
The ancient kings so revered the feast of Easter and were so in awe of it that not only in those cities over which they reigned they freed those who were there from dungeons for debts or other charges, but also sent messages to distant places with an order that prisoners be released. there, - and in particular the great Theodosius did so. What am I saying? And the infidels and the wicked themselves honor the feast of Pascha, as the Golden-speaking one affirms these two things, who says: “A real feast (Easter), which almost all unbelievers honor, which this God-loving king (Theodosius the Great) himself honored and revered so much that surpassed in piety all those who ruled before him. It was on these days that, having sent a message, he released in honor of the holiday almost all those living in dungeons ”(Third Word on the statue). It is fitting for today's Christians, and especially for the rich, to remember this, and to release those in prison on the feast of Pascha.
The Golden-speaking One also said: “Therefore, everyone, knowing the Pascha sacrificed for him, should consider the beginning of his life the time from which Christ became a sacrifice for sin. And He becomes a sacrifice for him when he knows grace and understands the life that began through that sacrifice. And knowing this, he should strive to receive the beginning of a new life and no longer return to the former one, the end of which he has reached ”(Word 1 for Easter, the beginning of which is “Easter on earth ...”).

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Descent into hell. Chora Monastery, Constantinople

Canto 1

Irmos: Resurrection day, let's enlighten the people: Easter, Lord's Easter! From death to life, and from earth to Heaven, Christ God has led us, singing victoriously.

Chorus:
Let us purify our feelings, and we will see the shining light of the resurrection of Christ, and rejoice, saying clearly, let us hear, victorious singing.

Chorus:Christ is risen from the dead.
Let the heavens rejoice with dignity, let the earth rejoice, let the world celebrate, all visible and invisible: Christ is risen, eternal joy.

Theotokos (washed from the second day of Easter then giving):
Chorus:
Thou hast broken the limit of mortification, giving birth to eternal life of Christ, who shone from the tomb today, the Virgin of the all-blameless, and enlightened the world.

Chorus: P Holy Mother of God, save us.
Having resurrected, seeing Your Son and God, rejoice with the apostles, God-gracious pure: and even rejoice first, as if all the joys of wine, thou hast taken, Mother of God, all-blameless.

Canto 3

Irmos: Come, we drink new beer, not miraculous from a barren stone, but an incorruptible source, from the tomb of Christ, we are affirmed in Nemzha.
Christ is risen from the dead.
Now all is filled with light, Heaven and earth and the underworld: let the whole creation celebrate the resurrection of Christ, it is affirmed in Nemzha.

Christ is risen from the dead.
Yesterday I was buried with Thee, O Christ, I am resurrected today by Thee, crucified to Thee yesterday, Praise me Himself, Savior, in Thy Kingdom.

Mother of God:
Holy Mother of God, save us.
I come to an incorruptible life today, by the goodness of the One Born from You, Pure, and with the whole end of the world shone.

Holy Mother of God, save us.
God, You gave birth to Him in the flesh, from the dead, as if speaking, having risen, having seen, Pure, rejoice, and this like God, Most Pure, magnify.

Ipakoi, voice 4:
Having anticipated the morning even about Mary, and having found the stone rolled away from the tomb, I hear from the Angel: in the light of the ever-present Existing, with the dead, what are you looking for, like a man? See the graven sheets, tetsyte, and preach to the world, as the Lord has risen, killing death, as he is the Son of God, saving the human race.

Canto 4

Irmos: On divine guard, may the God-speaking Habakkuk stand with us and show the luminiferous angel, clearly saying: today is the salvation of the world, as Christ is risen, as omnipotent.

Christ is risen from the dead.
The male ubo sex, as if opening a virgin womb, Christ appeared: like a man, the Lamb was called: blameless, like tasteless filth, our Easter, and like God is true, perfect speaking.

Christ is risen from the dead.
Like a one-year-old lamb, the crown of Christ blessed to us, by will for all was slain, Easter purgatory, and packs from the tomb of red truth to us the Sun rises.

Christ is risen from the dead.
The Godfather, then, David, galloping before the hay ark, playing, the people of God are holy, the images of the reality are sighted, we rejoice divinely, as if Christ is risen, as if omnipotent.

Mother of God:
Holy Mother of God, save us.
Who created Adam, Your forefather, the Pure One, is based on You, and destroy the mortal dwelling with Your death today, and illuminate everything with the divine brilliance of the resurrection.

Holy Mother of God, save us.
You gave birth to Christ, beautifully resplendent from the dead, Pure, seeing, kind and immaculate in wives and red, today for the salvation of all, rejoicing from the apostles, glorify Him.

Canto 5

Irmos: Let us morning deep in the morning, and instead of the world we will bring a song to the Lord, and we will see Christ, the Sun of Truth, shining life to all.

Christ is risen from the dead.
Your immeasurable compassion with hellish fetters of content is sighted, to the light of Christ, with merry feet, praising the eternal Pascha.

Christ is risen from the dead.
Let us proceed, O light-bearer, coming to Christ from the tomb as a bridegroom, and let us celebrate the Passover of God's saving Pascha with amorous rites.

Mother of God:Holy Mother of God, save us.
Enlightened by the divine rays and the life-giving resurrection of Your Son, the Most Pure Mother of God, and the pious assembly is filled with joy.

Holy Mother of God, save us.
You didn’t open the gates of virginity in incarnation, you didn’t destroy the coffin, the seals, the King of creation: from the resurrected You, you see, Mati, rejoicing.

Canto 6

Irmos: Thou hast descended into the underworld of the earth and crushed the eternal faith, containing the bound Christ, and three days, like from the whale Jonah, thou hast risen from the tomb.

Christ is risen from the dead.
Having preserved the signs intact, Christ, thou hast risen from the tomb, the keys of the Virgin unharmed in thy birth, and thou hast opened the gates of paradise to us.

Christ is risen from the dead.
Save me, a living and non-sacrificial slaughter, as God Himself brought the Father to Himself, resurrected the all-born Adam, resurrected from the tomb.

Mother of God:
Holy Mother of God, save us.
Rise of old, held by death and corruption, Incarnated from Your most pure womb, to incorruptible and everlasting life, Virgin Mother of God.

Holy Mother of God, save us.
Descend into the underworld of the earth, into Your bed, Pure, descended, and inhabited and incarnated more than the mind, and raised Adam with Himself, resurrected from the tomb.

Kontakion, tone 8

Even if you descended into the grave, Immortal, but you destroyed the power of hell, and you rose again as a conqueror, Christ God, prophesying to the myrrh-bearing women: Rejoice, and grant peace to your apostle, give resurrection to the fallen.

Ikos
Even before the sun, the Sun sometimes set in the tomb, anticipating the morning, looking like the day of the myrrh-bearing virgin, and a friend to friends crying out: O friend! Come, let us anoint with stench the life-giving and buried body, the flesh of the Resurrected fallen Adam, lying in the tomb. Let us go, we will sweat like wolves, and we will bow, and we will bring peace as gifts, not in swaddling clothes, but in a shroud entwined, and we weep, and we will cry out: O Lord, arise, give resurrection to the fallen.
Having seen the Resurrection of Christ, let us worship the Holy Lord Jesus, the only sinless one, we worship Your Cross, Christ, and we sing and glorify Your holy resurrection: Thou art our God, unless we know Thee otherwise, we call Thy name. Come, all you faithful, let us worship the holy resurrection of Christ: behold, for the joy of the whole world has come through the Cross. Always blessing the Lord, let us sing of His resurrection: having endured the crucifixion, destroy death by death. (Three times)
Jesus resurrected from the tomb, as if prophesying, give us eternal life and great mercy. (Three times)

Canto 7

Irmos: Delivering the youths from the cave, being a man, he suffers as if he were mortal, and splendor will clothe the passion of death in incorruption, God is blessed of the fathers, and glorified.

Christ is risen from the dead.
Wives from the worlds of God-wise in the wake of You flow: He is like a dead man with tears in a lawsuit, bowing rejoicing to the Living God, and Your secret Pascha, Christ, a disciple of the gospel.

Christ is risen from the dead.
Death we celebrate mortification, hellish destruction, a different life of the eternal beginning, and playfully sing Guilty, the only blessed of the fathers of God and glorified.

Christ is risen from the dead.
As if truly sacred and all-celebrating, this saving night, and the luminous, luminous day, the rise of the essence is the herald: in it, the flightless Light from the tomb carnally ascends to all.

Mother of God:
Holy Mother of God, save us.
Having killed Your Son, death, All-blameless, today, to all mortals, abiding belly forever and ever, the One God blessed by the fathers and glorified.

Holy Mother of God, save us.
Reign over all creation, being a man, dwell in Your, God-given, womb, and endure crucifixion and death, resurrect divinely, making us as omnipotent.

Canto 8

Irmos: This is the appointed and holy day, one Sabbath is the King and the Lord, the feast of feasts, and the triumph is of feasts: in it let us bless Christ forever.

Christ is risen from the dead.
Come, new grape of birth, divine joy, in the deliberate days of the resurrection, let us partake of the Kingdom of Christ, singing Him as God forever.

Christ is risen from the dead.
Raise your eyes around, Zion, and see: behold, I have come to you, like a divinely luminous star, from the west, and the north, and the sea, and the east, your child, in you blessing Christ forever.

Trinity: Holy Trinity our God, glory to Thee.
Father of the Almighty, and the Word, and the Soul, the three natures united in hypostases, the Pre-Essential and the Divine, in Thee we are baptized, and we will bless Thee forever and ever.

Mother of God:
Holy Mother of God, save us.
The Lord, Virgin Mother of God, came into the world through You, and dissolved the womb of hell, the resurrection is a gift to us mortals: let us bless Him forever.

Holy Mother of God, save us.
Having cast down all the power of death, Thy Son, Virgin, by His resurrection, like a mighty God, exalt us and adore us: the same we sing of Him forever.

Canto 9

Chorus: My soul magnifies the risen three days from the tomb of Christ the Life-giver.

Irmos: Shine, shine, new Jerusalem: the glory of the Lord is exalted upon you, rejoice now, and rejoice, Zion! You, Pure One, show off, Mother of God, about the rise of Your Nativity.

Chorus: Christ the new Passover, living sacrifice, Lamb of God, take away the sins of the world.
Oh divine! Oh dear! Oh, your sweetest voice! With us, it was not false that you promised to be, until the end of the age, Christ, His faithfulness, the affirmation of the hope of the property, we rejoice.

Chorus: An angel crying out more graceful: pure Virgin, rejoice, and again, rejoice! Your Son is risen three days from the tomb, and having raised up the dead, people, rejoice.
Oh, Easter is great and most sacred, Christ! About wisdom, and the Word of God, and Strength! Give us the truest communion with You, in the non-evening days of Your Kingdom.

Mother of God:
Holy Mother of God, save us.
According, Virgo, we are faithful to you: rejoice, the door of the Lord, rejoice in the animated city; Rejoice, even for the sake of us now, the light of the Resurrection of You, Born from the dead, has risen.

Holy Mother of God, save us.
Rejoice and rejoice, divine door of Light: for Jesus, who has entered the tomb, ascends, shining brighter than the sun, and illumining all the faithful, God-rejoiced Lady.

The exapostilary is self-sufficient: Having fallen asleep in the flesh, as if dead, King and Lord, thou hast risen three days, raised Adam from aphids, and abolished death: Easter of incorruption, salvation of the world. (Three times)

Throughout Bright Week, the liturgical charter of morning and evening prayers is special. The evening and midnight office, which are usual throughout the year, are replaced by rites for Holy Pascha. The Russian Faith website publishes the charter of prayer for Bright Week: Paschal Companion, Midnight Office, Easter hours, the canon and stichera for Easter, while some prayers are given with a translation into Russian.

The Rule of the Vespers and Midnight Offices for the Whole Bright Week

Seven-bow began (instead of "Worthy to eat » « Glow, shine »).

W AND min.

Crossing yourself, say:

X rt0s is resurrected and 3z dead death come to death 2 and 3 grave life gifts (three times, singing, to voice 5).

In the oskrnіe xrt0vshe, bow to the 1msz s ™ 0 gd ї y є3d1ny sinless(bow). to yoursY bowsz xrte(bow), and 3 with ™ 0th Sunday your meal and 3 glorify. th more є3si2 bg our, unless you don’t know 3n0gw, and 4mz your name. come all 2 faithfully bow to 1msz with ™0th xrt0vu resurrection (bow), behold, when 1de krta for the sake of joy to all the world, always bless 1m, and 3 eat Sunday є3gw2, suffer forgiveness, and 3 destroy death with death(thrice).2

(Translation: Seeing the resurrection of Christ, let us worship the Holy Lord Jesus, the only sinless one. We worship Your Cross, Christ, and we sing and glorify the Holy Resurrection, because You are our God; we know no other than You, we call Your Name. Come all the faithful, let us worship the Holy One of Christ resurrection: for behold, joy has come to the whole world through the cross; let us always bless the Lord and sing of his resurrection, for he endured the crucifixion and destroyed death by death).

Preparing for the first time with 8 Mary, and 3 when the stone is rolled, hear t ng7la, and 4 even in the light of the everlasting existence, do not look for the dead with the dead. see graven veils2, flow and 3 preach to the world, ћkw east gd, mortal death. ћkw t0y є4st sn7b b9іi, save r0d chlcheskіi.

(Translation: The myrrh-bearing women who arrived with Mary before dawn, having found the stone rolled away from the tomb, heard from the Angel: “Why are you looking for the One who lives in the eternal (unsetting) light, like a man among the dead. Look at the burial sheets. Go quickly and announce to the world, that the Lord has arisen, who has destroyed death, because He is the Son of God, who saves the human race”).

Ѓ still and 3 in the coffin fell deathless, but destroying the power of the year, and 3 resurrected ћkw victor xrte b9e. proclaiming joy to the wives of the mrwn0sits, and 3 their 1m ёpclwm world gifts, and 4 the fallen ones were given resurrection.

(Translation: Although you, Immortal, descended into the tomb, you destroyed the power of hell and, as the Conqueror, resurrected, Christ God, saying to the myrrh-bearing women: “Rejoice.” You gave peace to your apostles, you give resurrection to the fallen).

In the coffin with 8 p0tіyu, in the same place with dsh7ey ћkw bGb, in 8 rai1 with 8 the robber. and 3 on prt0le bezche xrte with nc7em and 3 d¦om, all s and 3 full sz unspecified.

(Translation: Christ, in the tomb you were flesh (bodily), in hell with a soul, like God, in paradise with a thief and on the throne with the Father and the Spirit filling everything, Indescribable).

Glory. Ћ kw the living creature, ћkw ras s kelw2 truly the reddest, and 3 vskogw the hell of the tsrka, kvi1sz the brightest xrte grave of yours, and the 3rd source of our resurrection.

(Translation: Your sepulcher, O Christ, is more salutary than paradise in picturesqueness and truly brighter than any royal chamber. It is the source of our (future) resurrection).

And now. In hshnzgw њssh7enno b9іe raduisz. for you, give joy to bcde crying out to you. Blessed are you2 in a wife, blameless in the Lchce.

(Translation: Consecrated Divine dwelling (village), rejoice. You give joy, Mother of God, to those who call to You: blessed are You in wives, all-blameless Lady).

Same, G Lord have mercy (40). Glory, and now.H the most precious cherub… And bless me with the Lord, father.

W and the prayers of our holy fathers, Lord Jesus Christ, Son of God, have mercy on us (bow). AND min.

X christ is risen.. (completely, thrice).

And let go: AT resurrected from the dead, Lord Jesus Christ, the Son of God, prayers for the sake of Your Most Pure Mother, by the power of the honest and Life-giving Cross, and the holy glorious and all-praised apostles, and all the saints, have mercy and save me, God bless me

Without being baptized, bow to the ground and read forgiveness: O weaken, leave, let go, God ...

Stand up and read: H those who hate and offend us, Lord, forgive us...

G Lord have mercy (thrice), and the usual initial bows.

In the incoming and outgoing bows, instead of "Worthy to eat" (up to the giving of Easter) the irmos of the ninth song of the Easter canon is read:

With veti1сz sveti1сz n0vyi їєrli1me, thank God gDнz is on you. lyky nn7e i3 fun1сz сіНne, the same chctaz beautifulz btsde, њ vostanіi rzhctva yoursw2(bow to the earth).

(Translation: Lighten up, illuminate (with joy) the new Jerusalem; for the glory of the Lord has shone over you; now triumph and rejoice Zion: and You, Mother of God, rejoice in the resurrection of Your Born).

From Fomina's week to the giving of Easter instead of "King of heaven" we read " Christ is Risen" (three times).

In the morning prayers (and at the Midnight Office) after the parish bows and " For prayers...» — « Christ is Risen" (three times). Glory to Thee, our God, glory to Thee, for everyone's sake» (thrice). Further, as usual.

Canon Easter

By the usual beginning of the verb: W and the prayers of our holy fathers, Lord Jesus Christ, Son of God, have mercy on us. AND min.
Headman proclaims to the 5th voice: X ristos is risen from the dead, step on death by death and the belly of the grave is a gift (thrice); we are on the last call: and the belly of the grave is a gift.
Is the same : X ristos is risen (we sing three times, according to wings).
Therefore he says verses:
D but God will rise and his enemies will be scattered.
I AM
T
With her day, which the Lord has made, let us rejoice and rejoice in it.
With lava to the Father and the Son and the Holy Spirit.
And now and forever and forever and ever, amen.
We sing to every verse: X ristos is risen from the dead, step on death by death and the belly of the grave is a gift (once).
Instead of Alleluia he sings: X
Same: Glory, and now, saddle, tone 4. P early in the morning, even with Mary and finding a stone rolled away from the tomb, I hear from an angel, even in the light of the ever-present Existing with the dead, do not look for, like a person; you see the tomb linen, roll and preach to the world: as the Lord has risen, deadly death; as He is the Son of God, saving the human race.
G Lord have mercy (12). Glory, and now.
The same: the canon of Pasce with irmos on 6. And on Wednesday and Friday of Bright Week we sing the canon of Pasce on 8, from the Mother of God of the same canon.

Canon, voice 1.

Song 1, irmos.
AT resurrection day, enlighten people, Easter of the Lord, Easter; from death to life and from earth to heaven, Christ God has led us to eat, singing victorious (twice).
Chorus: X Christ is risen from the dead (bow).
O we clean our feelings and see, with the impregnable light of the Resurrection of Christ, shining and rejoicing more, clearly let us hear, victorious singing (twice).
Glory. And now. H let the heavens rejoice with dignity, let the earth rejoice, let the world celebrate, all visible and invisible; Christ God arose to eat, eternal joy (twice).
Confusion. AT Sunday day...

Song 3, irmos.
P come, we drink new beer, not miraculously from a barren stone, but an incorruptible source, from the tomb of Christ; about Him we affirm (twice).
Chorus. H now all are filled with light, heaven and earth and the underworld; let all creation celebrate the resurrection of Christ, about Him we affirm (twice).
Glory. And now. AT Cherish Christ, I was buried yesterday, and today I will resurrect You, glorify me, Savior, in Your kingdom (twice).
Confusion.P Come on, let's drink beer...

Glory, and now, saddle, voice 4. Pre-morning.

Song 4, irmos. H and God's guards, God-speaking Habakkuk, be with us, and the luminiferous Angel will appear, saying loudly: today is the salvation of the world, as Christ is risen, as omnipotent (twice).
Chorus. M the floor is already narrower, as if you opened the virgin womb, Christ was, like a man; The Lamb is called, but without blemish, as if you do not taste filth; our ubo Easter, as God is true and perfect appearing (twice).
Glory. I AM to the one-year-old Lamb, blessed be the crown of Christ to us, by the will for all was slain, Easter is a purgatory, and abie from the tomb, the red-righteous Sun ascends to us.
And now. B Ubo father Davyd, galloping before the hay ark playing; but the people of God are holy, in a way the reality is sighted, we rejoice divinely: as Christ is risen, as is omnipotent.
Confusion.H and God's guards...

Song 5, irmos. At we train deep in the morning, and instead of the world, we will bring the song to the Lord, and we will see Christ the righteous Sun, shining life to all (twice).
Chorus. B Thy uncountable mercy, even with the bonds of hell keep sightedly, to the light of Christ, with cheerful feet; Pascha laudatory eternal (twice).
Glory. And now. P Let us step forward as a light-bearer, proceeding to Christ from the tomb, like the Bridegroom; and we will celebrate idly with our kind chinmies, the Passover of God, saving (twice).
Confusion.At we train deep in the morning ...

Song 6, irmos. With somewhere in the underworld of the land of the earth, and crush the faiths of the eternal underworld bound by Christ, and three days, like from the whale Jonah, resurrected from the tomb (twice)
Chorus. With having guarded the whole sign of Christ, he rose from the tomb, Even the key of the Virgin is not harming in His birth, and opened for us heavenly doors (twice) .
Glory. And now. With my shepherd is alive, and not a deadly slaughter, like God, bring Himself by will to the Father, resurrect all-born Adam, resurrected from the tomb (twice) .
Confusion.With nowhere to the underworld...
G Lord have mercy (thrice). Glory, and now.

Kontakion, tone 8.AND e and in the tomb of the deathless, but destroying the power of hell and risen, like a conqueror, Christ God, proclaiming joy to the myrrh-bearing women, and His apostle giving peace, Even to the fallen, giving resurrection ..
Ikos.And but before the sun, the sun will sometimes go down into the tomb; preliminary to the morning demandingly, like in the days of the myrrh-bearing virgin, and others cry out to friends: 0! friend, come with stench, let us anoint the life-giving and buried body, the flesh of the resurrected fallen Adam, lying in the tomb; let's go and sweat, like wolfs, and bow down and bring peace, like gifts, not in swaddling clothes, but in a shroud entwined, and with weeping cry: 0! Lord, arise, Even the fallen giving resurrection.

Song 7, irmos. O delivering the rocks from the cave, having been a human being, he suffers as if he were mortal, and splendor will clothe splendor with the passion of death in incorruption; one God blessed by the Father and glorified (twice).
Chorus. AND ena with the world of God-wise, after you flow; It’s like he’s dead with tears in the lawsuit, bowing and rejoicing at the living God, and your secret Easter, Christ, a disciple of the gospel (twice).
Glory. I AM to truly sacred and all-celebrating, this saving night and luminous, luminous day, the rise of the essence of the herald; in it is the flightless Light, from the tomb carnally ascending to all.
And now. With let's celebrate mortification, hellish destruction, a different belly of the eternal beginning; and playfully sing Guilty, the one blessed by the Father of God and glorified.
Confusion.O delivering the tracks from the cave ...

Song 8, irmos. With to her, the holy day is called, the King and Lord alone on Saturdays, the feast is a feast and the triumph is a triumph, but let us bless Christ forever. (twice).
3apev. P come, new grapes of the child, divine joy, in the deliberate days of the resurrection, the kingdom of Christ, let us partake, singing Him, as God forever (twice).
Glory. AT Light up your eyes around Zion, and see, now, having come to you, like a divinely radiant star, from the west and north and sea and east your child, in you bless Christ forever.
(Trinity:P Holy Trinity, our God, glory to Thee.)
And now. O O the Almighty and the Word and the Soul, the three united in the composition of nature, pre-essence and pre-divine, we are baptized in Thee and bless Thee forever and ever.
Confusion.With she is badly named ...

Song 9, irmos. With shine, shine, new Jerusalem, the glory of the Lord is upon you; rejoice now and be glad, Zion; You are Pure, beautiful Mother of God, about the rise of Your Nativity (twice).
Chorus (bow). 0 ! divine, 0! kindly, 0! sweet Thy voice, with us it was not false that you promised to be, until the end of time, Christ; We rejoice in his return of power and hope (twice).
Glory. And now. 0 ! Easter is great and sacred, Christ; 0! Wisdom, the Word of God and strength, give us the truest communion with You, in the non-evening days of Your kingdom (twice).
Confusion.With shine, shine...

Worthy: With shine, glow (bow to the earth).
X ristos is risen (completely, three times); saddle: P redvarisha morning. Glory, and now, kontakion: AND even into the coffin.
G Lord have mercy (40). Glory, and now. X ristos is risen (full, thrice).
headman:X ristos is risen from the dead, step on death by death; but we: and the belly of the grave is a gift.
Vacation: AT resurrected from the dead, Lord Jesus Christ, the Son of God, prayers for the sake of the Most Pure Thee Mother, by the power of the honest and life-giving Cross, and the holy glorious and all-praised apostles, and all for the sake of the saints, have mercy and save us, as Good and Humanitarian. AND min.
The pastor proclaims:X christ is risen! (thrice), the worshipers answer: AT truly resurrected! (thrice), making the sign of the cross, without bowing.

Easter Poems

Three prostrations with the publican's prayer B oh, merciful...
W and the prayers of our holy fathers, Lord Jesus Christ, Son of God, have mercy on us. AND min.
X christ is risen... (full, thrice).
Verse: D but God will rise, and his enemies will be scattered (to voice 5).
P Holy Easter has appeared to us today, Easter is new holy, Easter is mysterious, Easter is all-honourable, Easter is Christ the Redeemer, Easter is immaculate, Easter is great, Easter is for the faithful, Easter opens the doors of paradise to us, Easter sanctifies all the faithful.
Verse: I AM when the smoke disappears, let them disappear.
P come from the vision of the wife of the evangelist, and roar to Zion: receive from us the joy of the annunciation, the resurrection of Christ, show off and rejoice and rejoice at Jerusalem, having seen the King of Christ from the tomb, as the Bridegroom is coming.
Verse: T so that sinners perish at the presence of God, and the righteous rejoice.
M the iron-bearer of the wife, very early presenting herself to the tomb of the Giver of Life, and having found the Angel sitting on the stone, and having proclaimed to them, they said: what are you looking for the Living One with the dead? why do you cry imperishable in aphids? go and preach to his disciples.
Verse: With the day the Lord made for her, let us rejoice and rejoice in the stench.
P askha is red. Easter of the Lord, Easter. Pascha all-honourable to us rises. Easter, let's welcome each other with joy. 0! Easter, deliverance of sorrow, for from the tomb today, as from the chamber, Christ is ascended; fill the women with joy, saying, preach an apostle.
With lava to the Father and the Son and the Holy Spirit, now and forever and forever and ever, amen.
AT resurrection day, let us be enlightened with triumph, and receive each other, and brethren, and those who hate us will forgive all the Resurrection, and so we cry out: Christ is risen from the dead, trampling down death by death, and to those who are in the tombs the life is a gift.
X christ is risen... (in full, thrice, singing). Let him go, like a prayer.
And three bows with the prayer of the publicanB oh, merciful...

Irmos: Resurrection day, enlighten people: Easter, Lord's Easter! From death to life, and from earth to Heaven, Christ God has led us, singing victoriously.

Let us purify our feelings, and we will see the shining light of the resurrection of Christ, and rejoice, saying clearly, let us hear, victorious singing.

Chorus: Christ is risen from the dead.

Let the heavens rejoice with dignity, let the earth rejoice, let the world celebrate, all visible and invisible: Christ is risen, eternal joy.

Theotokos *: Thou hast broken the limit of mortification, giving birth to eternal life of Christ, who has risen from the tomb today, the All-blameless Virgin, and enlightened the world.

Seeing your Son and God resurrected, rejoice with the apostles, God-gracious Pure: and rejoice first, as if all the joys of wine, thou hast taken, Mother of God all-blameless **.

Irmos: Come, we drink new beer, not miraculous from a barren stone, but an incorruptible source, from the tomb of Christ, we are affirmed in Nemzha.

Now all is filled with light, Heaven and earth and the underworld: let the whole creation celebrate the resurrection of Christ, it is affirmed in Nemzha.

Yesterday I was buried with Thee, O Christ, I am resurrected today by Thee, crucified to Thee yesterday, Praise me Himself, Savior, in Thy Kingdom.

Theotokos: I come to an imperishable life today, by the goodness of the One born from Thee, Pure, and with all the end of the world shone.

God, You gave birth to Him in the flesh, from the dead, as if speaking, having risen, having seen, Pure, rejoice, and this like God, Most Pure, magnify.

Ipakoi, tone 4:

Having anticipated the morning even about Mary, and having found the stone rolled away from the tomb, I hear from the angel: in the light of the ever-present Existing, with the dead, what are you looking for, like a man? See the graven sheets, tetsyte, and preach to the world, as the Lord has risen, killing death, as he is the Son of God, saving the human race.

Irmos: On the divine guard, may the God-speaking Habakkuk stand with us, and show the luminiferous angel, clearly saying: today is the salvation of the world, as Christ is risen, as omnipotent.

The male ubo sex, as if opening a virgin womb, Christ appeared: like a man, the Lamb was called: blameless, like tasteless filth, our Easter, and like God is true, perfect speaking.

Like a one-year-old lamb, the crown of Christ blessed to us, by will for all was slain, Easter purgatory, and packs from the tomb of red truth to us the Sun rises.

The God-father, David, jumping before the hay ark, playing, the people of God are holy, the images of the reality are sighted, we rejoice divinely, as if Christ is risen, as if omnipotent.

Theotokos: Who created Adam, Your forefather, Pure, is founded on You, and destroy the mortal dwelling with Your death today, and illuminate everything with the divine brilliance of the resurrection.

You gave birth to Christ, beautifully resplendent from the dead, Pure, seeing, kind and immaculate in wives and red, today for the salvation of all, rejoicing from the apostles, glorify Him.

Irmos: Let us morning deep in the morning, and instead of the world we will bring a song to the Lord, and we will see Christ, the Sun of Truth, shining life to all.

Your immeasurable goodness, with hellish fetters of content, seeing, to the light of going to the light, Christ, with cheerful feet, praise the eternal Pascha.

Let us proceed, luminaries, coming to Christ from the tomb as the Bridegroom, and let us celebrate the Passover of God's salvation with amorous rites.

Theotokos: Enlightened by the divine rays and the life-giving resurrection of Your Son, the Most Pure Mother of God, and the pious assembly is filled with joy.

You didn’t open the gates of virginity in incarnation, you didn’t destroy the coffin, the seals, the King of creation, from the resurrected You, seeing, Mati, rejoicing.

Irmos: You descended into the underworld of the earth and crushed the eternal faiths containing the bound ones, Christ, and for three days, like from the whale Jonah, you resurrected from the tomb.

Having preserved the signs intact, Christ, thou hast risen from the tomb, the keys of the Virgin unharmed in thy birth, and thou hast opened the gates of paradise to us.

Save me, living and non-sacrificial slaughter, as God Himself in

You brought the Lei to the Father, you resurrected the all-born Adam, you resurrected from the tomb.

Theotokos: Rising of old, held by death and corruption, Incarnated from Your most pure womb, to incorruptible and everlasting life, the Virgin Mother of God.

Descend into the underworld of the earth, into Your bed, Pure, Descended, and Indwelling and Incarnate more than mind, and raise up Adam with Himself, resurrected from the tomb.

Kontakion, tone 8:

Even before the sun, the Sun sometimes set in the tomb, anticipating the morning, looking like the day of the myrrh-bearing maiden, and crying out a friend to friends: O friend! come, let us anoint with stench the life-giving and buried body, the flesh of the resurrected fallen Adam, lying in the tomb. Let's go, sweat like a wolf and worship, and bring the world like gifts, not in swaddling clothes, but in a shroud entwined, and weep, and cry out: O Master, arise, give resurrection to the fallen.

Having seen the Resurrection of Christ, let us worship the Holy Lord Jesus, the only sinless one. We worship Thy Cross, O Christ, and we sing and glorify Thy Holy Resurrection: Thou art our God, unless we know Thee otherwise, we call Thy name. Come, all faithful, let us bow down to the holy resurrection of Christ: behold, the joy of the whole world has come by the Cross. Always blessing the Lord, let us sing of His resurrection: having endured the crucifixion, destroy death by death. (Three times)

Jesus resurrected from the tomb, as if prophesying, give us eternal life, and great mercy. (Three times)

Irmos: Delivering the youths from the cave, being a man, he suffers like a mortal, and splendor will clothe mortal passion in incorruption, God is blessed of the fathers, and glorified.

Wives from the worlds of God-wise in the wake of You flow: He is like a dead man with tears in a lawsuit, bowing rejoicing to the Living God, and Your secret Pascha, Christ, a disciple of the gospel.

Death we celebrate mortification, hellish destruction, a different life of the eternal beginning, and playfully sing the guilty one, the One blessed of the fathers of God and glorified.

As if truly sacred and all-celebrating, this saving night, and the luminous, luminous day, the rise of the essence is the herald: in it, the flightless Light from the tomb carnally ascends to all.

Theotokos: Having killed Your Son, death, All-blameless, today, to all mortals abiding belly forever and ever, the One God blessed by the fathers and glorified.

Reign over all creation, being a man, dwell in Your, God-given, womb, and endure crucifixion and death, resurrect divinely, making us as omnipotent.

Irmos: This is the appointed and holy day, one Sabbath is the king and Lord, the holidays are a feast, and there are triumphs of celebrations: in the same we bless Christ forever.

Come, new grape of birth, divine joy, in the deliberate days of the resurrection, let us partake of the Kingdom of Christ, singing Him as God forever.

Raise your eyes around, Zion, and see: behold, I have come to you, like a divinely luminous star, from the west, and the north, and the sea, and the east, your child, in you blessing Christ forever.

Trinity: Most Holy Trinity our God, glory to Thee.

Father of the Almighty, and the Word, and the Soul, the three natures united in hypostases, pre-essential and pre-divine, in Thee we are baptized, and we will bless Thee forever and ever.

Theotokos: The Lord, Virgin Mother of God, has come into the world, and has dissolved the womb of hell, the resurrection is a gift to us mortals: let us bless Him forever.

Having cast down all the power of death, Thy Son, Virgin, by His resurrection, like a mighty God, exalt us and adore us: the same we sing of Him forever.

Chorus: My soul magnifies the risen three days from the tomb of Christ the Life-giver.

The glory of the Lord is upon you, rejoice now, and rejoice, Zion! You, Pure One, show off, Mother of God, about the rise of Your Nativity.

Irmos: Shine, shine, new Jerusalem:

Chorus: Christ is a new Easter, Living Sacrifice, Lamb of God, take away the sins of the world.

O divine, o dear, o sweetest of Thy voice! With us, you did not falsely promise to be until the end of the age, Christ: We are faithful to him, we rejoice.

Chorus: An angel crying out of grace: Pure Virgin, rejoice, and again the river, rejoice: Your Son is risen three days from the tomb, and having raised the dead, people, rejoice.

Oh divine, oh dear:

Chorus: You awakened the dead from the ages, royally roaring, like a lion from Judas.

Oh divine, oh dear:

Chorus: Mary Magdalene flowed to the tomb, and seeing Christ, as if asking a gardener.

Oh divine, oh dear:

Chorus: The angel is turning over to the women crying out: stop crying, for Christ is risen.

O great and most sacred Pascha, Christ! O wisdom, and the Word of God, and power! Give us the truest communion with You, in the non-evening days of Your Kingdom.

Chorus: Christ is risen, right death, and raised up the dead, people rejoice.

O great and most sacred Pascha:

Chorus: Today every creature rejoices and rejoices, as Christ is risen and hell is captivated.

O great and most sacred Pascha:

Chorus: Today, the Lord of the captivity of hell, having erected the yuzniki, even from the century the name is fiercely possessed.

O great and most sacred Pascha:

Chorus: My soul magnifies the Trinitarian and inseparable Deity power.

O great and most sacred Pascha:

Chorus: Rejoice, Virgin, rejoice, rejoice, Blessed One, rejoice, Most Glorified One: Your Son is risen three days from the grave.

O great and most sacred Pascha:

Chorus: My soul magnifies the risen three days from the tomb, Christ the Life-giver.

Irmos: Shine, shine, new Jerusalem:

Chorus: My soul magnifies by the will of suffering, and buried and resurrected three days from the tomb.

Irmos: Shine, shine, new Jerusalem:

Theotokos: According to the Virgin, we are faithful to you: rejoice, the door of the Lord, rejoice in the animated city; Rejoice, even for the sake of us now, the light of the Resurrection of You, Born from the dead, has risen.

Rejoice and rejoice, divine door of Light: for Jesus, who has entered the tomb, ascends, shining brighter than the sun, and illumining all the faithful, God-rejoiced Lady.

Exapostilary:

Having fallen asleep in the flesh, as if dead, King and Lord, thou hast risen three days, raised Adam from aphids, and abolished death: Easter of incorruption, salvation of the world. (Thrice) Easter Stichera

Verse: Let God arise, and let His enemies be scattered.

Sacred Pascha appears to us today: New Holy Pascha, Mysterious Pascha, All-Honorable Pascha, Christ the Deliverer Pascha, Immaculate Pascha, Great Pascha, Pascha of the Faithful, Pascha that opens the doors of Paradise to us, Pascha that sanctifies all the faithful.

Verse: Like smoke disappears, let them disappear.

Come from the vision of the woman of the evangelist, and cry to Zion: receive from us the joys of the annunciation of the Resurrection of Christ; Show off, rejoice and rejoice, Jerusalem, seeing the King of Christ from the tomb, as if the Bridegroom is happening.

Verse: So let the sinners perish at the presence of God, but let the righteous rejoice.

Myrrh-bearing women, deep in the morning, presenting themselves to the tomb of the Giver of Life, having found an angel, sitting on a stone, and having proclaimed to them, saying: why are you looking for the Living One with the dead? Why are you crying incorruptible in aphids? As you go, preach to His disciples.

Verse: This is the day which the Lord has made; let us rejoice and be glad in it.

Red Easter, Easter, Lord's Easter! Easter is all-honourable to us. Easter! We embrace each other with joy. Oh Easter! Deliverance of sorrow, for today Christ has risen from the tomb, as if from the chamber, fill the women with joy, saying: preach the apostle.

Glory, and now, tone 5:

The day of the Resurrection, and let us be enlightened with triumph, and embrace each other, brothers, and forgive those who hate us the whole resurrection, and let us cry out like this: Christ is risen from the dead, trampling down death by death, and bestowing life on those in the tombs.

Christ is Risen: (Three times)

Hours of Holy Easter and the whole Bright Week

Christ is risen from the dead, trampling down death by death, and bestowing life on those in the tombs. (Three times)

Having seen the Resurrection of Christ, let us worship the holy Lord Jesus, the only sinless one. We worship Thy Cross, O Christ, and we sing and glorify Thy Holy Resurrection: Thou art our God, unless we know Thee otherwise, we call Thy name. Come, all faithful, let us bow down to the holy resurrection of Christ: behold, the joy of the whole world has come by the Cross. Always blessing the Lord, let us sing of His resurrection: having endured the crucifixion, destroy death by death. (Three times)

Having anticipated the morning even about Mary, and having found the stone rolled away from the tomb, I hear from an angel: in the light of the ever-present Existing, with the dead, what are you looking for like a man? See the linen of the tomb, and preach to the world, as the Lord has arisen, killing death, as the Son of God, who saves the human race.

Even if you descended into the grave, Immortal, but you destroyed the power of hell, and you rose again as a conqueror, Christ God, prophesying to the myrrh-bearing women: Rejoice, and grant peace to your apostle, give resurrection to the fallen.

In the tomb of the flesh, in hell with a soul like God, in paradise with a thief, and on the throne you were, Christ, with the Father and the Spirit, fulfilling everything, Indescribable.

Glory: Like a life-bearer, like the reddest of paradise, truly, the brightest of all royal chambers, Christ, Thy tomb, the source of our resurrection.

And now: Highly consecrated Divine village, rejoice: for you have given joy, O Theotokos, to those who call: blessed are you in wives, all-blameless Lady.

Lord have mercy. (40)

Glory to the Father and the Son and the Holy Spirit, now and forever, and forever and ever, amen.

The most honest cherubim and the most glorious seraphim without comparison, without the corruption of God the Word, who gave birth to the real Mother of God, we magnify Thee.

Bless in the name of the Lord, father.

Priest: Through the prayers of our holy fathers, Lord Jesus Christ our God, have mercy on us. Amen.

Christ is risen: (Thrice) Glory, and now: Lord, have mercy. (Thrice) Bless. And release from the priest.

The worldly one says: Lord Jesus Christ, the Son of God, prayers for the sake of Your Most Pure Mother, our reverend and God-bearing fathers and all the saints, have mercy on us. Amen.

The Easter canon (canon - from the Greek "rule") is one of the outstanding works of Eastern Church literature (ancient Byzantine chant). In the form of a solemn chant, it occupies a large part of Paschal matins.

The author of the canon is one of the Fathers of the Church, John of Damascus, the most famous systematizer of Christian doctrine. The canon contains eight hymns included in the main liturgical book of the Eastern Orthodox Church - "Church Everyday Life". Moreover, they are numbered from the first to the ninth songs, but the second song is missing in the canon.

The canon consists of individual hymns and is performed at the festive matins, during which they are repeatedly repeated. During each performance of the song of the canon, priests with a cross perform incense: they must go around the entire church in order to fill it with fragrant incense as much as possible. Further, they joyfully turn to the flock with the words: “Christ is risen!”, To which the people answer them: “Truly He is risen!”.

The exit of the clergy from the altar for incense and congratulations symbolizes the appearance of Christ to his disciples after his resurrection from the dead.

Irmos of the Canon of Easter

The canon begins with the irmos. Irmos (translated from Greek as “interlacing, connection”) is the very first stanza of the chant. It connects the meaning of the troparion dedicated to Easter and the biblical song unrelated to this holiday, by drawing a semantic and theological analogy between them. Irmoses of the Paschal canon are part of the liturgical book "Irmologii" (which, in turn, is included in the "Church Use").

According to the rhythmic pattern and melody, they serve as a model for troparia. In particular, the troparion should contain the same number of lines and stanzas as the irmos characterizing the Byzantine chant.

The traditional content of the irmos of the Paschal canon included in the "Ubikhod".

Irmos	Content
Irmos of the 1st song.	It illuminates the Israelites' exit from Egypt and the crossing of the Red Sea, where the saved people sang a song of victory. Similarly, Christ leads us from death to life.
Irmos of the 3rd song.	He tells how Moses miraculously brought water out of the rock for the people. Serves as a symbol of how Christ, with his resurrection, like rain, flowed from a stone coffin onto sinful humanity.
Irmos of the 4th song.	Talks about the Old Testament prophet Habakkuk and his biblical song about standing on guard. The event takes us to the time when the angel announced the news of the Resurrection of the Lord.
Irmos of the 5th song.	It is a paraphrase of the biblical song of the prophet Isaiah, when he wrote that until dawn he meditated and prayed to God. The myrrh-bearing women also came to the tomb of Jesus before dawn, and therefore the fulfillment of the Paschal canon takes place at night.
Irmos of the 6th song.	Remembers the prophet Jonah and his miraculous escape from the belly of a sea monster three days later. These events are associated with the descent of Christ after his resurrection into hell and his own resurrection three days after the crucifixion.
Irmos of the 7th song.	He tells about three Jewish youths who refused to bow to the golden idol in captivity in Babylon. By order of Nebuchadnezzar, they were thrown into a fiery furnace and saved from death by God. The one who saved them, after the lapse of centuries, himself descended to earth in the form of a man to save the world.
Irmos of the 8th song.	Takes the listeners back to the time of the prophet Daniel and his biblical song, echoing the song of St. Gregory the Theologian (Byzantine chant), dedicated to Easter.
Irmos of the 9th song.	Glorifies the Mother of God. Her own song, recorded by the evangelist Luke, is played.

Among the most popular chants included in the "Obikhod", the following are known: abbreviated Greek, everyday chant of Grigory Skovoroda, chant of the priest V. Starorussky, Moscow chant "Lady". Among those performed infrequently, one can single out the canon of Pascha Vedel. Artemy Vedel is a Ukrainian composer of church music.

The Canon and Its Theological Content

The Canon of the Resurrection of Christ, together with its irmos and troparion, touches upon and reveals to the faithful several theological themes concerning the great feast. Namely:

• the rejoicing and joy of all creation over the resurrection of the Lord;
• the path of the myrrh-bearing women to the tomb of Christ and the appearance of an angel to them, announcing that the Lord is not among the dead;
• the descent of the resurrected Christ into hell, with its subsequent destruction and the release of the souls of the righteous who died long before the birth of Jesus.

The canon also correlates Easter with various Old Testament prototypes relating to King David, the sacrifice of a lamb in the Old Testament Pesach, the Shulamite song about her beloved, etc.

The Paschal canon is called the crown of all spiritual songs. The power contained in it, the depth and richness of content are called upon to touch the deepest strings of the soul of a believer, to reveal to him the true meaning of Easter and make him, as it were, relive the Resurrection of Christ.