When singing "Noble Joseph", the clergy come out to the Shroud. The censing of the temple is carried out. All believers stand with lighted candles, as at a burial.
Troparion, tone 2:
Good-looking Joseph from the tree, we will take down Your most pure body, wrapping it around with a clean shroud and out I mi, put it in a new tomb.
[Noble Joseph, having removed Your most pure body from the tree, wrapped it in a clean linen and anointed it with spices, laid it in a new tomb.]
Glory: When you descended to death, Life immortal, then hell killed you with the radiance of the Divine. When you also resurrected those who died from the underworld, all the Powers of Heaven cry out: Life-giver Christ our God, glory to Thee.
[When You descended to death, Life immortal, then You killed hell with Your Divine light. When You also resurrected the dead from the underworld, all the Powers of Heaven exclaimed: “Giver of life, Christ our God, glory to Thee!”]
And now: To the myrrh-bearing women, at the tomb appeared, an angel crying out: peace dead essence decent, but Christ is alien to corruption.
[To the myrrh-bearing women, appearing at the tomb, the Angel exclaimed: "Peace is required by the dead, but Christ did not undergo corruption."]
Psalm 118 (Undefiled) is sung. The psalm is divided into three parts, called articles to indicate that it is supposed to stand to listen to them (the word "status" from the verb "to stand"). Each verse of the psalm is accompanied by "praises" to the victory of Christ over death. They were compiled by an unknown Greek hymnographer XV-XVI centuries All of them, emphasizing various aspects of the completed sacrament, do not cease to remind that the victory of Christ already won..
Article one, tone 5
1. Blessed are the undefiled in the way, who walk in the law of the Lord.- Life in the tomb relied thou, Christ, and the angelic hosts are horrified, the condescension is glorifying Yours.
[Blessed are the blameless in their ways, who keep the law of the Lord.- You - Life, Christ, were laid in the tomb, and the Angelic hosts were amazed, glorifying Your condescension.]
2. Blessed are those who try His testimonies; they will seek Him with all their heart.- Belly, how are you dying? How do you dwell in the tomb, but destroy the kingdom of death, and raise the dead from hell?
[Blessed are those who know His revelations; with all their hearts they seek Him.- Life, how are you dying? And how do you stay in the tomb, but at the same time destroy the kingdom of death, and raise the dead from hell?]
3. For those who do no iniquity, walk in His ways.- We magnify Thee, Jesus the King, and honor Your burial and suffering, in the image you saved us from decay.
[For those who do no iniquity walk in His ways.- We glorify You, Jesus the King, and we honor Your burial and sufferings, with which You saved us from perdition.]
4. Thou hast commanded that Thy commandments be kept vigilantly.- Measures of the earth, you dwell in a small one, Jesus the All-King, today in the tomb, raise up the dead from the tombs.
[You commanded to keep Your precepts firmly.- Having determined the size of the earth, You, Jesus, the King over all, are in a narrow tomb today, resurrecting the dead from the tombs.]
5. That my ways may be corrected, keep thy justifications.- My Jesus Christ, the King of all, what are you looking for, have you come to those in hell? Or reject the human race?
[That my ways may be directed to keep Thy commandments.- My Jesus Christ, the King of all, why did you come down in search of those who are in hell? Is it not to free the human race?]
6. Then I will not be ashamed, sometimes look down upon all Thy commandments.- The Lord of all is seen dead, and in a new tomb it is supposed, Depleting the coffins of the dead.
[Then shall I not be ashamed, considering all Thy commandments.- The Lord of all is seen as dead, and in the new tomb is laid the One who did empty coffins dead.]
7. Let us confess to Thee in the uprightness of the heart, always teach me the destinies of Thy righteousness.- Thou, O Christ, lay down in the tomb, and by Thy death Thou didst destroy death, and thou didst exude the life of the world.
[I will glorify You in the uprightness of my heart, when I learn the judgments of Your righteousness.- You - Life, Christ, were laid in the tomb, and by Your death destroyed death and gave life to the world.]
8. I will keep your justifications, do not leave me to the ground.- With the villains, like a villain, Christ, you were imputed, justifying us all from the villainy of the ancient tormentor.
[I will keep your precepts; don't leave me at all.- As a villain, You were numbered among the villains, O Christ, justifying us all from the evil deeds of the ancient tempter.]
9. In what way will he correct his youngest path? Always keep your words.- Red kindness more than all people, as if the dead is transparent, the nature Adorned by all.
[How can a young man correct his way? Keeping yourself according to your word.- The most beautiful of all people, like a dead man, having no form, you appear, You, who adorned all nature.]
10. With all my heart I seek Thee; do not turn me away from Thy commandments.- How Hell will endure, Savior, Your coming, and not more sickly darken, the glare of Your light is blinded by the dawn.
[With all my heart I have sought You; do not let me deviate from Your commandments.- How will hell endure Your coming, Savior? Will he not sooner, darkened, be crushed, blinded by the radiance of the brilliance of Thy light?]
11. Thy words are hidden in my heart, as if I would not sin with Thee.- Jesus, my Sweet and saving Light, in what dark tomb did you hide? O inexpressible and inexpressible patience!
[I have kept Your words in my heart, that I may not sin against You.- Jesus, my sweet and saving light, how did You hide in a dark tomb? Oh, inexpressible and inexpressible patience!]
12. Blessed be Thou, O Lord: teach me Thy justification.- The intelligent nature and the incorporeal multitude are perplexed, O Christ, the sacraments of Your inexpressible and inexpressible burial.
[Blessed are You, Lord; teach me your laws!- And the spiritual nature and the many incorporeal do not comprehend, Christ, the secrets of Your inexplicable and ineffable burial.]
13. With my mouth I proclaim all the fates of your mouth.- O strange miracles! About new things! The Giver of my breath is breathlessly worn, we bury Joseph's hands.
[I proclaimed with my mouth what was spoken by your mouth.- Oh, unfathomable miracles! Oh, an unprecedented phenomenon! The one who gives me breath is dead, buried by the hands of Joseph.]
14. On the path of Your testimonies, enjoy, as in all riches.- And you went into the tomb, and bowels, Christ, of the Fathers did not leave you: this strange and glorious cup.
[On the path of Your revelations I rejoice, as in great wealth.- Although you entered the tomb, O Christ, you did not leave the bowels of the Father: and all this together is unusual and glorious.]
15. I will sneer at your commandments, and I will understand your ways.- The true King of Heaven and earth, even in the smallest tomb you were locked up, you were known to all creation, Jesus.
[I will meditate on Your commandments, and I will understand Your ways.“True King of heaven and earth, although You were shut up in the narrowest tomb, yet all creation recognized You, Jesus.]
16. I will learn in Thy justifications; I will not forget Thy words.- I will lay in the tomb for you, the Creator Christ, the infernal struggle of the foundations, and the tomb is opened by man.
[I will learn your laws; I will not forget your words.- Before You, Christ the Creator, laid in the tomb, the foundations of hell shook and the tombs of the buried were opened.]
17. Reward thy servant: live me, and I will keep thy words.- Keep the earth by hand, mortified by the flesh, now it is contained under the earth, delivering the dead from the content of hell.
[Reward Your servant and revive me, and I will keep Your word.- He who holds the earth in his hand, mortified according to the flesh, is now held under the earth, delivering the dead from the dominion of hell.]
18. Open my eyes, and I will understand wonders from your law.- Thou hast ascended from decay, O Life, my Savior, I will die to Thee, and I will come to the dead, and I will break the faiths of hell.
[Open my eyes, and I will understand the wonders of Your law.- You, my Savior and Life, having died, came out of the place of decay and, having come to the dead, crushed the locks of hell.]
19. I am a stranger on earth: do not hide your commandments from me.- Like light, the Lamp, now the flesh of God, hides under the ground, as if under a bushel, and drives away the darkness that exists in hell.
[I am a wanderer on earth; do not hide your commandments from me.- Like a lamp of light, now the flesh of God, hidden under the earth, as if under a bushel, dispels the darkness of hell.]
20. Love my soul, desire thy fate for all time.- A lot of smart armies flock with Joseph and Nicodemus, bury Thee incapable in a small coffin.
[It is a joy to my soul to listen to Your judgments at all times.- A lot of spiritual armies flock to bury You, the Unfitted One, in a cramped tomb together with Joseph and Nicodemus.]
21. Thou hast rebuked the proud: Cursed are those who deviate from Thy commandments.- Mortified by the will, and laid underground, my Life-giving Jesus, revived thou that I was mortified by a bitter crime.
[You have tamed the proud, cursed are those who deviate from Your commandments.- Voluntarily mortified and laid underground, You, my Jesus, the Source of life, revived me, mortified by a bitter crime.]
22. Take away from me diarrhea and humiliation, as if your testimonies were sought.- Changed the whole creation by Your passion, all for You, the Word, compassion, the Sustainer of You leading all.
[Remove from me reproach and shame, for I have sought Your revelations.- The whole creation was changed from Your suffering, for everything sympathized with You, the Word, knowing You, Containing the whole world.]
23. For the princes are sitting down, and slandering me, but your servant mocking at your justifications:- Belly Stone in the womb reception hell omnivore vomit, from time immemorial even devour the dead.
[For the princes sat and slandered me, while your servant meditated on your precepts;- Having taken the Stone of Life into the womb, the all-devouring hell regurgitated the dead, whom it had swallowed up from eternity.]
24. For Thy testimonies are my teaching, and advise me Thy justifications.- In a new tomb, you leaned, O Christ, and you renewed human nature, you resurrected magnificently from the dead.
[For Your testimonies are for my instruction, and Your precepts are my counselors.- In a new tomb You are laid, Christ, and human nature has been renewed, triumphantly resurrecting from the dead.]
25. My soul lieth on the earth: live me according to thy word.- You descended to earth, but save Adam, and you won’t find this on earth, Vladyka, you even descended to hell, look for
[My soul is addicted to earthly things, restore my life to me by your word.- You descended to earth, Lord, to save Adam, but not finding him on earth, you descended even to hell in search of him.]
26. I have proclaimed my ways, and thou hast heard me: teach me thy justification:- Shaking with fear, the Word, the whole earth, and the rays of the morning sun are hidden, the greatest in the earth, Your secret light.
[I have declared my ways to Thee, and Thou hast heard me; teach me your laws.- The whole earth trembled with fear, Word, and the morning star hid its rays, when You, the Greatest Light, were hidden by the earth.]
27. Teach me the way of Thy justifications, and I will be mocked at Thy wonders.- Like a man, you die by will, O Savior, like God raised the mortals from the graves, and the depths of sin.
[Let me understand the way of Your precepts, and I will meditate on Your wonders.- As a man, You, the Savior, voluntarily die, but as God resurrected mortals from the graves and the depths of sin.]
28. My soul slumbers from despondency: confirm me in Thy words.- Tearful sobs on You, Pure, Motherly, about Jesus, crying out crying: how will I bury Thee, Son?
[My soul has fallen into slumber from despondency; strengthen me in Thy words.- With sobbing tears over You, Jesus, shedding maternally, the Pure One cried out: "How will I bury You, Son?"]
29. Put away the way of unrighteousness from me, and have mercy on me by your law.- Like a grain of wheat, having entered the bowels of the earth, the many-fingered one repaid the class, having raised the people, even from Adam.
[Remove from me the path that leads to unrighteousness, and according to Your law have mercy on me.“Like a grain of wheat that sank into the depths of the earth, You brought forth a fertile ear, restoring the mortals descended from Adam.]
30. I have chosen the path of truth, and I have not forgotten your fate.- You hid under the ground like the sun now, and you were covered with death by night, but shine brighter, Savior.
[I have chosen the path of truth, and I have not forgotten your judgments.- Under the earth You were now hidden like the sun, and on the night of death you were embraced, but shine even brighter, Savior.]
31. I cleave to thy testimony, O Lord, do not shame me.- Like the solar circle, the moon, Savior, hides, and now the coffin is hidden for You, who died in the flesh.
[I have clung to Your revelations, Lord, do not shame me.- As the moon closes the solar circle, so the tomb has now hidden you, Savior, who died according to the flesh.]
32. The way of Thy commandments tekoh, always enlarged my heart.- The belly of death tasted Christ, from the death of mortal freedom, and now gives everyone a belly.
[I rushed to the path of Your commandments, when You delivered my heart from anguish.- Life, tasted of death, Christ, freed people from death, and now gives life to everyone.]
33. Make lawful for me, O Lord, the way of Thy justifications, and I will seek and endure.- Murdered anciently Adam enviously, raise to the stomach by Your mortification, new, Savior, in the flesh appear Adam.
[Make a law for me, O Lord, the way of Your commandments, and I will always diligently seek it.- In ancient times, Adam, slain out of envy, You bring to life by Your mortification, appearing, Savior, in the flesh as the new Adam.]
34. Give me understanding, and I will try Your law, and I will keep it with all my heart.- Umnii Tya chini, stretched out dead for seeing us for the sake of us, horrified, covering wings, Savior.
[Give me understanding so that I may know Your law and keep it in my heart.- Seeing You, Savior, prostrate, dead for us, the angelic ranks closed their wings in horror.]
35. Guide me in the path of Thy commandments, as I desire.- Remove thee, Word, from the tree is dead, put Joseph in the tomb now, but rise, saving all like God.
[Lead me in the path of Thy commandments, for I have desired it.“Having removed You, O Word, dead from the tree, Joseph has now put you in the tomb, but rise, saving everyone, like God.]
36. Incline my heart to Your testimonies, and not to covetousness.- Angelic, Savior, having been joy, now you were guilty of this sorrow, we see the flesh, lifeless, dead.
[Incline my heart to Your revelations, and not to self-interest.- The Savior, who was the joy of the Angels, now appeared as the cause of their sorrow, being seen in the flesh as a lifeless dead man.]
37. Turn away my eyes, if you do not see vanity, live me in your way.- You ascended on a tree, and you lift up the living people: having been under the earth, you resurrect those lying under it.
[Turn away my eyes so that I do not see vanity; give me life on your way.- Ascended to the tree, You also lift up living people with You, and being under the earth, You resurrect those lying under it.]
38. Place Your word in Your fear for Your servant.- Like a lion, Savior, having fallen asleep in the flesh, like a certain skimen is dead, you rise, postponing carnal old age.
[Make me, your servant, afraid to break your word.- Like a lion falling asleep according to the flesh, Savior, You, like a kind of lion cub, rose from the dead, throwing off carnal old age.]
39. Take away my reproach, hedgehog: for your fate is good.- You were perforated in the ribs, the rib was taken by Adamle, from the worthless Eve you created, and you exuded cleansing currents.
[Remove from me my reproach, which I fear, for your judgments are good.- You, who took the rib of Adam, from which you created Eve, being pierced in the rib, exuded cleansing streams from it.]
40. Behold, I have desired Thy commandments; live me in Thy righteousness.- Secretly, the Lamb is being eaten in ancient times, You have been greedy, Gentle, you have cleansed all creation, O Savior.
[Behold, I have desired Thy commandments; give me life through Thy righteousness.- In ancient times, the lamb was secretly sacrificed, but You, the Gentle Savior, sacrificed openly, cleansed the whole creation.]
41. And let Thy mercy come upon me, O Lord, Thy salvation according to Thy word.- Who will utter a truly new terrible image? Dominate over the creature, today the passion accepts, and dies for us.
[And let Thy mercy descend upon me, O Lord, Thy salvation according to Thy word;- Who will explain the terrible phenomenon, really unprecedented, for the Ruler of the creation now accepts suffering and dies for us.]
42. And I answer those who reproach my word: for I trusted in your words.- Belly Treasure, what does the dead one see, horrified angels cry? How is God in the tomb?
[And I will give an answer to those who defame me, for I trust in Your words.- How is the Giver of Life contemplated by the dead? - amazed, exclaimed the Angels. And how does God lie in the tomb?]
43. And do not take away from my mouth the word is true to the green, as if I trusted in Your fate.- With a spear of the perforated one, Savior, from Your rib, dig out the belly with the belly from the belly of the one who saved me, and live me with him.
[And do not completely take away from my mouth the word of truth, for I trusted in Your judgments;- From Your rib, O Savior, pierced with a spear, the life of life from the life of the One Who saved me flows and revives me.]
44. And I will keep thy law unto the ages and to the ages of the ages.- Stretched out on a tree, thou hast gathered men: in the ribs it is perforated, the abandonment of the life of all exudes, Jesus
[And I will keep your law forever, for all eternity.- Stretched out on the Tree, You gathered mortals to Yourself: pierced in the ribs, You pour out life-giving forgiveness to all, Jesus.]
45. And I walk in the latitude, as I seek Your commandments.- Good-looking Joseph, Savior, forms terribly, and buries Thee as if dead in a fine manner, and is horrified by Your terrible image.
[My heart has become spacious, for I have sought Your commandments.- The noble Joseph does the incomprehensible, splendidly burying You, Savior, as a dead man, and is horrified by Your trembling image.]
46. And I spoke of your testimonies before the kings, and I was not ashamed:- Under the earth, having descended by desire, as if dead, raise up from the earth to heaven from there fallen, Jesus.
[And I spoke of Thy testimonies before kings, and was not ashamed;- Having voluntarily descended underground, as if dead, You raise up from earth to heaven those who have fallen from there, Jesus.]
47. And I learned in Thy commandments, even though I loved deeply:- Even if you were dead, you were seen, but as a living God, raise up from the earth to heaven from there, fallen, Jesus.
[And I learned thy commandments, which I loved;- Although you were seen dead, yet, as God, remaining alive, you raise up from earth to heaven those who have fallen from there, Jesus.]
48a. And lift up my hands unto Thy commandments, which I love.- If you were even dead, you were visible, but God is alive, the dead people revived you, having killed my slayer.
[And stretched out my hands to thy commandments, which I loved.- Although you were seen dead, yet alive, like God, you revived the dead people, killing my killer the devil.]
48b. And I sneer at your justifications.- Oh, the joy of it! O many sweets! You filled them in hell, in the depths of the gloomy light shone.
[And meditated on Your commandments.“Oh, with what joys, oh, with what many pleasures You filled those in hell, illuminating the gloomy depths of hell with light!]
49. Remember thy words to thy servant, whose hope thou hast given unto me.- I bow to passion, I sing of burial, I magnify Your power, Lover of mankind, in the image of freedom from corrupting passions.
[Remember Your word to Your servant, in which You commanded me to trust.- I worship suffering, I sing of burial, I magnify Your power, Lover of mankind, by which we are freed from destructive passions.]
50. Then console me in my humility, as your word live me.- Draw a sword against You, O Christ, and a strong sword is blunted, and the sword turns to Eden.
[It will comfort me in my distress, for your word revives me.“A sword has been drawn against you, O Christ, and behold, the weapon of the mighty is blunted, and the sword that guards Eden is withdrawn.]
51. Proudly transgressing the law to the bitter end: but I did not deviate from your law.- The Lamb of the Lamb is sighted in slaughter, pierced by a sob with a sharp edge, moving the flock to cry out.
[The proud trampled the law boldly, but I did not deviate from Your law.- The Lamb, seeing the Lamb pierced and pierced with a spear, wept, prompting the flock to cry.]
52. I have remembered Thy fate from time immemorial, O Lord, and have been comforted.- If you are buried in a tomb, if you are going to hell: but you have exhausted the tombs, and you have bared hell, O Christ.
[I remembered Thy judgments from the ages, O Lord, and was comforted.“Although You, Christ, are buried in a tomb and descend into hell, yet You have emptied the tombs and devastated hell.]
53. Sorrow is pleasant to me from sinners who leave your law.- By will, thou didst descend, O Savior, under the earth, thou didst revive the mortified people, and raised thou in the glory of the Father.
[Sorrow seizes me at the sight of sinners who reject Your law.“Having voluntarily descended into the earth, You, Savior, revived the mortified people and elevated them to the glory of the Father.]
54. Peta hath thy justification to me, in the place of my coming.- Trinity One in the flesh of us for the sake of reproach suffered death, the sun is horrified, and the earth trembles.
[Your commandments have been my songs in the place of my wanderings.- One of the Trinity in the flesh suffered a shameful death for us: the sun shudders and the earth trembles.]
55. I remember your name in the night, O Lord, and keep your law.- As if from a source of bitterness, Judah's tribe of the offspring in the ditch, the feeder of the man-giver Jesus.
[I remembered Your name in the night, O Lord, and I kept Your law.- As descended from a source of bitterness, the offspring of the tribe of Judah laid Jesus, the Feeder and Giver of manna, in the pit.]
56. This was for me, as if I were seeking excuses for you.- Judge, as if judged before Pilate as a judge, and appeared, and condemned by unrighteous death, by the tree of the cross.
[He became mine, for I have sought Your commandments.- The judge, as a judge, appeared before the judge Pilate and was unjustly condemned to death on the cross.]
57. Thou art a part of me, O Lord, rech keep thy law.- Proud of Israel, murderous people that suffered, Barabbas the freedom, and betray the Savior to the Cross.
[My portion, O Lord, I said, is to keep thy law.- Puffy Israel, a people thirsting for murder, why are you offended that you gave Barabbas freedom, and betrayed the Savior to the Cross.]
58. I prayed to Your face with all my heart: have mercy on me according to Your word.- By Your hand You created Adam from the earth, for the sake of nature You were a Man, and You were crucified by Your will.
[I prayed to You with all my heart: have mercy on me according to Your word.- He who created Adam from the earth with His hand, for his sake accepted human nature and voluntary crucifixion.]
59. Consider Thy way, and turn my feet into Thy testimonies.- Having listened to the Word of Your Father, you even descended to hell, and resurrected the human race.
[I have meditated on Thy ways and turned my steps to Thy testimonies.- Having listened to Your Father, You, the Word, even descended to a terrible hell and resurrected the human race.]
60. Get ready and do not be embarrassed to keep your commandments.- Alas for me, the Light of the world, alas for me, My Light, My Jesus, the cherished one, crying out the Virgin, crying bitterly crying.
[I prepared myself and did not hesitate to keep Your commandments.- "Alas for Me, Light of the world, alas for Me, My Light, Jesus, My longed for!" cried the Virgin with a bitter sob.]
61. Now the sinner is obligated to me, and I have not forgotten your law.- Envious, murderous and prideful people, who do not have a shroud and sir Samago, let them be ashamed, Christ is risen.
[The nets of sinners have entangled me, but I have not forgotten Your law.- Envious, thirsty for murder and proud people, at least they were ashamed of the shroud and the payment of His after the resurrection of Christ.]
62. At midnight I wake up to confess to You about the fate of Your righteousness.- Come ubo, nasty murderer disciple, and show me the nature of your malice, who was the traitor of Christ.
[At midnight I got up to praise You for Your righteous judgments.“Come, vile murderous disciple, and show me your evil disposition, which prompted you to become a traitor to Christ.]
63. I am a partaker of all who fear You and keep Your commandments.- It’s like someone pretending to be a buoy is philanthropic, and blindly all-destructive, unfaithful, world-selling at a price.
[I am a companion with all who fear You and keep Your commandments.- You pretend to be philanthropist, but you are insane and blind in the most destructive way, unfaithful, peacefully appreciating money.]
64. Thy mercy, O Lord, fill the earth; teach me by Thy justification.- What kind of heavenly world did you have a valuable price? What thou hast received that is unworthy; Fury has gained thou accursed Satan.
[Your mercy, O Lord, is full of the earth; teach me your commandments.- For the priceless heavenly world, what price did you get? What did you get equivalent? Madness has been won by you, accursed Satan.]
65. Thou hast done goodness with Thy servant, O Lord, according to Thy word.- If you are a beggar-lover, and about the world of sadness, exhausted for the purification of the soul, how do you sell luminous on gold?
[You have done good to Your servant, O Lord, according to Your word.“If you are a beggar-lover and regret the world poured out for the purification of the soul, then how do you sell the Radiant One for gold?]
66. Teach me goodness, and punishment, and reason, as if by Your commandment of faith.- Oh, God's Word! Oh, my joy! How shall I endure Your three-day burial? Now I am tormented by the mother's womb.
[Teach me mercy, knowledge and understanding, for I have believed in Your commandments.- Oh, God's Word! Oh, my joy! How can I endure Your three-day burial? Now I am tormented by a mother's heart.]
67. First, do not even humble yourself, I have sinned: for this sake I have kept your word.- Who will give Mi water and springs of tears, the God-bred Virgin crying out: let me cry sweet Mi Jesus.
[Before my suffering, I erred, but now I keep Your word.- "Who will give Me water and sources of tears," the God-bred Virgin exclaimed, "to mourn over My Sweet Jesus?"]
68. Thou art good, O Lord, and teach me Thy goodness in Thy justification.- O mountains and hills, and many people, weep, and all weep with Me, your God Matter.
[You are good, O Lord, and according to your goodness teach me your precepts.- Oh, mountains and hills, and many people, cry and all weep with Me, your Mother God.]
69. Multiply the falsehood of the proud by me, but with all my heart I will test Your commandments.- When I see Thee, Savior, the flightless Light, the joy and sweetness of my heart? Virgo screams bitterly.
[The iniquity of proud people has multiplied and risen against me, but with all my heart I will seek Your commandments.- "When will I see You, Savior, Eternal Light, the joy and delight of My heart?" the Virgin cried sadly.]
70. Let their hearts succumb like a baby, but let them learn your law.- Asche and like a stone, Savior, edge-cut, You accepted the cross section, but you exuded a living stream, like the Source of this life.
[Their heart is fattened; I learned your law.“Although, like a hewn stone, You accepted the cross section, O Savior, but You exuded a living stream, being the Source of life.]
71. Good for me, for thou hast humbled me, for I may learn thy justification.- As if from the source of a single pure river with Your rib, pouring out intoxicatingly, we gain immortal life.
[It is good for me that You humbled me, that I might learn Your precepts.- From Your ribs, as from a single source flowing in a double river, we quench our thirst and gain immortal life.]
72. The law of thy mouth is good to me, more than a thousand gold and silver.- You appeared by will, Word, dead in the tomb, but you live, and people, as you predicted, Thy resurrection, my Savior, exalt.
[The law of your mouth is better to me than thousands of gold and silver.- Voluntarily dwelling dead in the tomb, Word, but also being alive, You, my Savior, and mortals, as you predicted, raise up with Your resurrection.]
We sing, to the Word, to You, God of all, with the Father and Your Holy Spirit, and glorify Your Divine burial.
[We sing to Thee, O Word, the God of all, with the Father and Thy Holy Spirit, and glorify Thy divine burial.]
And now, and forever, and forever and ever. Amen.
We bless Thee, Pure Mother of God, and honor the three-day burial of Your Son, and our God faithfully.
[We exalt You, Pure Mother of God, and with faith we honor the three-day burial of Your Son and our God.]
Then again the first troparion, a small litany, a small incense and begin the second article.
Article two
It is worthy to eat the majesty of Thee, the Life-Giver, on the Cross, stretched out His hand, and crushed the power of the enemy.
[It is worthy to glorify You, the Giver of life, on the Cross the hands of the enemy who stretched out and crushed the power.]
73. Thy hands make me, and make me: give me understanding, and I will learn thy commandment.- It is worthy to have the majesty of You, all the Creator: Your more suffering imams are passionless, freed from corruption.
[Your hands created me and arranged me; give me understanding, and I will learn your commandments.- It is worthy to glorify You, the Creator of all, because through Your sufferings we got rid of eternal suffering, freed from death.]
74. Those who fear You will see me and rejoice, as if they were hoping for Your words.- The earth was horrified, and the sun, Savior, hiding, to You, the Non-Evening Light, Christ, I entered the tomb carnally.
[Those who fear You will see me and rejoice that I have trusted in Your words.- The earth trembled, Savior, and the sun hid when You, Christ, the Unfading Light, entered the tomb with Your flesh.]
75. Understand, Lord, as the truth of Your fate, and truly humbled me.- You fell asleep, O Christ, with a natural animal sleep in the tomb, and from the heavy sleep of sin you raised up the human race.
[I understood, O Lord, that Thy judgments are righteous, and Thou hast justly punished me.- You, Christ, fell asleep in the tomb with a life-giving sleep and awakened the human race from the heavy sleep of sin.]
76. Be Thy mercy, may it comfort me according to the word of Thy servant.- There is only one wives, besides the illnesses of your relatives, Child, but now I endure the illnesses of Your unbearable passion, says Pure.
[Let Thy mercy be my consolation according to Thy word to Thy servant.“I am the only woman who gave birth to You without torment, Child,” the Most Pure One said, “now, during Your suffering, I endure unbearable torment.”]
77. Let Thy bounties come to me, and I will live, for Thy law is my teaching.- Woe to Thee, Savior, being inseparable from the Father, while the share of the dead is stretched out on the earth, the seraphim are horrified by sight.
[May Thy mercy descend on me, and I will live, for Thy law guides me.- Contemplating You, O Savior, inseparable from the height of the Father who dwells, and down below, dead, prostrate on the earth, the Seraphim are horrified.]
78. Let them be ashamed of pride, as if they were unjustly lawless against me, but I will mock at Your commandments.- The church veil is torn apart by Your crucifixion, the luminaries cover, The Word, the light, The sun has hidden under the ground for You.
[Let the proud be ashamed, for they oppress me without cause; I will meditate on Your commandments.- The veil of the temple is torn apart at Your crucifixion, the Word; the luminaries hide their light when You, the Sun, hid under the earth.]
79. May those who fear Thee turn me, and those who know Thy testimonies.- From the beginning of the earth, with a single mania, we set up a circle, lifeless like a man going underground: horrified by the vision of the sky.
[May those who fear You and know Your revelations guide me to Your path.- With one wave at the beginning, the circle of the earth, having established, went lifeless, like a man, under the ground. Tremble at this sight, heaven!]
80. Be my heart blameless in Thy justifications, for I will not be put to shame.- You went underground, creating man with Your hand, but raise the cathedrals of human omnipotent power from the fall.
[May my heart be blameless in Your precepts, so that I will not be put to shame.- You went underground, having created man with Your hand, in order to restore many people from the fall with omnipotent power.]
81. My soul disappears for Your salvation, I trust in Your words.- Come, let us sing a holy lamentation to the dead Christ, as of ancient times the myrrh-bearing wife, and rejoice to hear with them.
[My soul is weary of Thy salvation; I trusted in Thy words.- Come, let us sing a holy cry to the dead Christ, as in ancient times the myrrh-bearing women, so that "Rejoice!" us to hear with them.]
82. My eyes have disappeared into your word, saying, When will you comfort me?- Truly thou art the world, O Word, inexhaustible: the same to Thee and the world I bring, as if to a dead living, myrrh-bearing wife.
[My eyes fail in expectation of Thy word: when will Thou comfort me?- You, the Word, are truly an inexhaustible world, that is why they brought you the world of the myrrh-bearing woman alive, as if dead.]
83. Forget it like a fur on a slan: I did not forget your excuses.- Hell, the kingdom is buried, O Christ, you crush, by death you put death to death, and you free earthly corruption.
[For I have become like fur, bound by frost, but I have not forgotten Thy commandments.- Buried, the kingdom of hell You, Christ, crush; by death you put death to death and deliver those born on earth from corruption.]
84. How many days is your servant; when you make me judgment from those who persecute me;- The currents of life shedding God's Wisdom, entering the tomb, gives life to beings in impenetrable hellish places.
[How many days is the life of your servant? When will You judge between me and my persecutors?- Pouring out the sources of life, God's Wisdom, descending into the tomb, revives those who are in the inaccessible depths of hell.]
85. Told me the criminals of mockery, but not like Your law, Lord.- Yes, I will renew a broken human nature, I am wounded by death, although the flesh, My Mother, do not be tormented by sobs.
[The wicked have told me their inventions, but not as Your law, O Lord.- In order to renew the damaged human nature, by My will I am wounded by death according to the flesh, My Mother, do not be tormented by sobs.]
86. All your commandments are truth: unjustly persecuting me, help me.- Thou hast gone under the earth, the Light-bearer of truth, and the dead, as if from sleep, have raised thou, driving away all the darkness that exists in hell.
[All thy commandments are true; unfairly persecuted me, help me.- You went underground, the Dawn of Truth, and awakened the dead, as if from a dream, dispelling all hellish darkness.]
87. Little did I die on earth: but I did not leave thy commandments.- The grain is double-grown, natural-life, in the sides of the earth is sown with tears today: but when it is frozen, the world will joyfully create.
[They almost destroyed me on earth, but I did not leave Thy commandments.- A grain of two nature, life-giving is sown in the bowels of the earth with tears on this day, but, having grown, it will fill the world with joy.]
88. Live me according to Thy mercy, and I will keep the testimonies of Thy mouth.- Fearing Adam, God walking in paradise, he rejoices in descending to hell, having fallen before, and now we raise up.
[Give me life by Your mercy, and I will keep the revelations of Your mouth.- Adam was afraid of God, walking in paradise, but, having fallen in ancient times, he rejoices in hell, who has come, now raised up.]
89. For ever, O Lord, Your word abides in Heaven.- She eats the sacrifice of tears for You, who gave birth to You, Christ, laid in the flesh in the tomb, crying out: Arise, Child, as you foretold.
[Forever, O Lord, Your word is established in Heaven.- The One who gave birth to You, Christ, lying in the flesh in the tomb, brings you tearful sacrifices, crying out: "Rise, Child, as You foretold!"]
90. Your truth is unto generation and generation. Thou hast founded the earth, and abides.- In the tomb, Joseph reverently hides You, singing the original magnificent songs to You, mixed with sobs, Savior.
[From generation to generation, Your truth is unchanged; You founded the earth, and it exists.- Reverently burying You in a new tomb, Joseph hymns waste, worthy of God, with sobs sings to You, Savior.]
91. By Thy teaching the day remains, as if all work is for Thee.- Thy nails are nailed to the cross, Thy Mother, the Word, seeing, pierces bitter sadness with nails, and soul with arrows.
[By Your command is the day, for everything in the world is subject to You.- Seeing You, nailed to the Cross with nails, Your Mother, the Word, pierces Her soul with nails of bitter sorrow and arrows.]
92. If it were not for your law, my teaching was, then, then, they would perish in my humility.- Thee of all the Pleasure of Mother are sighted, soldered with bitter drink, the highlander dips her face with tears.
[If the law had not been Your teaching, I would have perished in my distress.- Seeing You, Delight of all, drunk with bitter drink, Your Mother irrigates her face with bitter tears.]
93. I will never forget your justifications, for in them you revived me.- I am wounded by the fierceness, and I am torn apart by the womb, Word, seeing Your unrighteous slaughter, the Most Pure One with weeping.
[I will never forget your commandments, for by them you give me life.- "I am cruelly wounded and tormented by my heart, Word, seeing Your unrighteous slaughter," the Most Pure One cried with tears.]
94. I am yours, save me, as if your justifications are demanding.- The eye is sweet, and I will conclude your mouth, the Word. How will I bury you deadly? I am horrified, crying Joseph.
[I am yours, save me; for I have sought thy precepts.“I am horrified,” exclaimed Joseph, “Your eyes are sweet, and how can I close Your mouth, O Word? How can I bury You in the image of the dead?”]
95. Waiting for me, sinners destroy me, Thy witness is mind.- The songs of Joseph and Nicodemus of the tomb are sung to Christ who has died now, and the seraphim sing with them.
[The wicked lie in wait for me to destroy me, but I have delved into Your revelations.- Joseph with Nicodemus and with them the Seraphim sing tomb hymns to the now dead Christ.]
96. Every death has seen the end, your commandment is wide.- Go underground, Savior, the Sun of Truth: the same, the Moon that gave birth to Thee becomes impoverished with sadness, is deprived of Your appearance.
[I saw that everything comes to an end, but your commandment is immensely broad.“You, Savior, the Sun of Truth, go underground, because the Moon that gave birth to You is eclipsed from sorrows, losing Your sight.]
97. If I love Your law, O Lord, I have my teaching all day long.- Terrified by hell, Savior, in vain You are the Life-Giver, the wealth of it is exercising, and even from the ages of the dead it raises.
[How I have loved Your law, O Lord, every day it instructs me.- Hell was horrified, seeing You, Savior, the Giver of Life, plundering its wealth and resurrecting from the age of the dead.]
98. More than my enemy has made me wise by Thy commandment, as I am in my age.- The sun shines light at night, Word, and You are risen, shining brightly after death, as if from a chamber.
[Thou hast made me wiser than all my enemies by Thy commandment, for it is always with me.- The sun radiates light after the night, and You, the Word, resurrected, shine brightly after death, as from a chamber.]
99. More than all the minds that teach me, my teaching is like a testament.- The land of Thee, the Creator, has received into the depths, is filled with trembling, Savior, is shaking, sleeping dead with shaking.
[I have become wiser than all my teachers, for your revelations instruct me.- The Earth, having received You, the Creator, into the depths, hesitates, possessed by fear, Savior, awakening the dead with its shaking.]
100. More than an old man of understanding, as if Thy commandments were sought.- The worlds of Thee, Christ, Nicodemus and Joseph the Good-looking, now anointingly anointing, be horrified, cry out, all the earth.
[I have become wiser than the elders, for I have sought Your commandments.- With incense to You, Christ, Nicodemus and the noble Joseph, now anointing in a new way, cried out: "Shake, all the earth!"]
101. From every evil way I have rebuked my feet, that I may keep thy words.- Thou hast come, Light-Maker, and the light of the sun has come with Thee: the creature is kept in trembling, preaching the Creator to all of Thee.
[I kept my feet from every path of sin, that I might keep thy word.- You have come, the Creator of lights, and the light of the sun has gone with You; Creation is seized with fear, proclaiming You the Creator of everything.]
102. I did not deviate from Thy judgments, for Thou hast ordained me.- The corner stone covers the stone, but the mortal man, as if God is mortal, now covers in the tomb: be horrified, earth.
[I did not turn away from Your judgments, for You teach me.- A cut stone covers the cornerstone, and a mortal man, as a mortal, now closes in the tomb of God: terrify the earth!]
103. If your words are sweet to my throat, my mouth is more than honey.- See the student, whom you loved, and Your Mother, Child, and give the sweetest announcement, crying out crying Pure.
[How sweet are thy words in my throat, better than honey to my lips.- "Look at the disciple whom You loved, and at Your Mother, Child, and say Your sweetest word," the Pure One cried with tears.]
104. From Thy commandments of understanding, for this reason I hated every way of unrighteousness.- You, Word, as a belly giver, Jews, prostrate on the cross, did not kill you, but resurrected you and these dead.
[By Thy commandments I came to understand, therefore I hated every way of lying.- You, as the true Giver of life, the Word, crucified on the Cross, did not kill the Jews, but raised their dead as well.]
105. A lamp at my feet is Your law, and a light for my paths.- Kindness, Word, before you did not have, below the form, when you suffered: but you rose again, proclaiming you, fertilizing people with Divine dawns.
[A lamp for my feet is Your law, and its light is in my ways.- You had no beauty, no form before, O Word, during Your suffering; resurrected, he shone, adorning people with divine dawns.]
106. I swore and set to keep the fate of Your righteousness.- Thou hast entered the earth in flesh, the Non-Evening Light-bearer, and not enduring the sight of the darker sun, I still exist at noon.
[I swore and fulfilled to keep Your righteous judgments.- You entered the earth in flesh, the Eternal Bearer of Light, and the sun, being unable to see it, faded at noon.]
107. Humble yourself to the ground, Lord, live me according to your word.- The sun together and the moon are darker, Savior, I will form a prudent slave, who will dress in black clothes.
[I have humbled myself completely, Lord, revive me according to Your word.- The sun and moon have faded together, O Savior, like prudent slaves who are dressed in mourning clothes.]
108. Delight my mouth freely, O Lord, and teach me your judgments.- Seeing Thee, God, centurion, if thou hast died, how thee, my God, I will touch with my hands; I am horrified, crying Joseph.
[Delight, O Lord, to accept the voluntary sacrifice of my mouth, and teach me your judgments.“The centurion recognized God in You, although You died, how can I, my God, touch You with my hands?” Joseph cried out in horror.]
109. I will take my soul into Your hand, and I will not forget Your law.- Adam will fall asleep, but death from the ribs exhausts: You are now asleep, O Word of God, exude life from Your ribs.
[My soul is always in Your hand, and I have not forgotten Your law.- Adam, having fallen asleep, brings death out of his ribs, but You, now asleep, the Word of God, from Your ribs pour out life to the world.]
110. Lay down the net of sinners for me, and I will not go astray from Thy commandments.- You fell asleep a little, and you revived the dead, and rose again, resurrected you sleeping from the ages, Blessed.
[They set up unholy nets for me, but I did not deviate from Your commandments.- Having fallen asleep for a while, You revived the dead and, having risen, You resurrected those sleeping from eternity, Good.]
111. I have inherited Your testimonies forever, as the joy of my heart is.- You were taken from the earth, but you poured out the wine of salvation, belly vine: I glorify passion and the cross.
[Forever have I received Thy testimonies, for they are the joy of my heart;- The life-giving Vine, uprooted from the earth, has poured out the wine of salvation: I glorify Your suffering and the Cross.]
112. Incline my heart to make Thy justifications forever for recompense.- What clever officials of Thee, Savior, sing, naked, bloody, condemned, enduring the audacity of the crucifiers?
[I have bowed my heart to do Thy commandments always, may Thou reward me.- How do the angelic ranks sing of You, Savior, naked, bloody, condemned, enduring the audacity of the crucifiers?]
113. I hate the transgressors, but I love your law.- Betrothed, the most obstinate kind of Jewish, were you in charge of the erection of the temple, why did you condemn Christ?
[I hated iniquity, but I loved your law.- The betrothed, but the most perverted Jewish race knew about the restoration of the temple, why did you condemn Christ?]
114. Thou art my helper and intercessor, I trust in thy words.- In the clothes of reproach, you clothe everyone as an adornment, even establish the sky, and adorn the earth wonderfully.
[You are my Helper and my Intercessor, I trust in Your words.- You clothe the Creator of the world in clothes of reproach, who established heaven and earth wonderfully.]
115. Deviate from me, evil ones, and I will test the commandments of my God.- Like a tawny owl wounded in Your ribs, the Word, Your servants of the dead revived thou, having dug animal currents for them.
[Depart from me, wicked ones, and I will do the commandments of my God.- Like a night bird wounded in Your ribs, O Word, You revived Your dead children, exuding life-giving streams for them.]
116. Intercede for me according to your word, and I will live; do not shame me in my hope.- Set the sun first, Jesus, foreigners: You hid yourself, casting down the darkness of the leader.
[Strengthen me according to Your word, and I will live; and do not shame me in my hope.- In ancient times, Joshua stopped the sun, striking foreigners, but now You yourself have hidden yourself, overthrowing the ruler of darkness.]
117. Help me, and I will be saved, and I will learn from Your justifications.- The bowels of the father are inexhaustible, generous, and the man was pleased to be, and descended into hell, Christ.
[Help me, and I will find salvation, and I will always learn Your precepts.“Residing inseparably in the bowels of the Father, You, Merciful, deigned to become a man and descend into hell.]
118. Thou hast despised all those who deviate from Thy justifications, for their thought is unrighteous.- They will take it crucified, Even hang the earth on the waters, and as if lifeless in it now lies down: even they cannot stand shaking fiercely.
[Thou hast brought down all those who break Thy commandments, for their thoughts are unrighteous.- The Crucified One was lifted up, hanging the earth on the waters, and, like a lifeless one, now relies in it: unable to endure this, it shakes violently.]
119. The transgressing non-preachers are all sinners of the earth, for this sake I love Thy testimonies.- Alas, O Son! The unsophisticated sobbing, saying: He is the one who hopes for a king, now I am condemned on the cross.
[I recognized all sinners on earth as violators of Your will, therefore I loved Your revelations.- "Alas for Me, O My Son, Whom they hoped to see as king, now I see condemned on the Cross," the Unknowing husband cried out with sobs.]
120. Nail my flesh to Thy fear, for I am afraid of Thy judgments.- This Gabriel to me to erect, when you fly away, even the Kingdom of Eternal speech, My Son Jesus.
[Subdue my flesh with Thy fear, that I may fear Thy judgments. This was announced to me by Gabriel, who, having appeared, said that the kingdom of my Son Jesus would be eternal.]
121. Do judgment and justice, do not betray me to those who offend me.- Alas, Simeon's prophecy has come true: Your sword has gone through my heart, Emmanuel.
[I judged and acted according to the truth; do not hand me over to my persecutors.- Alas, the prophecy of Simeon was fulfilled, for Your sword has passed through My heart, Emmanuel!]
122. Take Thy servant for good, so that pride does not slander me.- Shame on those who are from the dead, O Jew! Raise up their Liver-giver, Whom you enviously kill.
[Accept Thy servant for his good, let not the proud slander me. At least you were ashamed, O Jews, of whom the Giver of Life raised from the dead, whom you killed out of envy.]
123. My eyes have disappeared into Your salvation, and into the word of Your righteousness.- Horrified who saw the Invisible Light, You, my Christ, are hidden in the tomb, lifeless, and darken the sun's light.
[My eyes fail, waiting for Your salvation and the word of Your righteousness;- The sun was horrified when it saw the invisible Light, - You, My Christ, are laid in a coffin and lifeless, and darkened its light.]
124. Do with Thy servant according to Thy mercy, and teach me Thy justification.- Weeping bitterly, Your Immaculate Mother, Word, when in the tomb you see the inexpressible and beginningless God.
[Deal with Your servant according to Your mercy, and teach me Your precepts.- Your Immaculate Mother wept bitterly, O Word, when she saw You in the tomb, the Incomprehensible and Beginningless God.]
125. Thy servant am I: give me understanding, and we will hear Thy testimonies.- Your deadness, incorruptible, Christ, Your Mother is sighted, it is bitter for You to say: do not mow, Belly, in the dead.
[I am your servant; give me understanding, and I will know your testimonies.- Your incorruptible Mother, seeing Your death, O Christ, bitterly cried out to You: "Do not linger, Life, among the dead.]
126. Time to create the Lord: destroying your law.- A fierce hell trembles, when You see the sun of glory, Immortal, and your yuzniks carefully published.
[It is time for the Lord to act: they have trampled on Your law.“The terrible hell trembled when it saw You, the Immortal Sun of Glory, and released the prisoners hastily.]
127. For this sake I will love Thy commandments more than gold and topaz.- A great and terrible vision is now being seen, this guilty belly, death has been lifted, at least revive everyone.
[But I have loved Your commandments more than gold and precious stones.- A great and wonderful vision is being contemplated now: the True Author of life accepted death, wishing to revive everyone.]
128. For this reason I have turned towards all by Your commandments; I have hated every way of unrighteousness.- Pierced in the ribs, and nailed, Lord, with your hands, you heal the ulcer from the rib, and the incontinence of the hands of the forefathers.
[Therefore, I rushed to all Your commandments, I hated every way of unrighteousness.- You are pierced in the ribs and nailed with your hands, Lord, healing the ulcer from Your rib, and the incontinence of the hands of the forefathers.]
129. Marvelous is thy testimony; for this sake I have tried my soul.- Before Rachel's son, everyone in the house weeps, and the Son of the Virgin weeps the face of the disciple with Matter.
[Wonderful are Thy revelations, therefore my soul keeps them.- Before the son of Rachel was mourned by the whole family, now a host of disciples with the Mother are crying about the Son of the Virgin]
130. The manifestation of Your words enlightens and instructs infants.- Striking the hands of dasha on the cheek of Christ, who created it with the hand of a man, and crushed the jaws of the beast.
[The revelation of your words enlightens and instructs infants.- A blow was struck by the hand on the face of Christ, who created man with His hand and crushed the jaws of the devil.]
131. My mouth was opened, and I attracted the spirit, as if I desired Your commandments.- Your songs, Christ, now the crucifixion and burial, we celebrate all the faithful, having been delivered from death by Your burial.
[I opened my mouth in prayer and lifted up my spirit, for I have desired Thy commandments.- With hymns now the crucifixion, and Your burial, Christ, we all, the faithful, glorify, being delivered from death by Your burial.]
Glory to the Father, and to the Son, and to the Holy Spirit.
God without beginning, co-existent with the Word, and Holy Soul, strengthen on the military, as if it were good.
[Beginningless God, coeval Word and Holy Spirit, strengthen by Your goodness the power of Orthodox Christians against enemies.]
And now and forever, and forever and ever. Amen.
Life giving birth, Immaculate Pure Virgin, quench the temptations of the church, and grant the world as Good.
[Most Immaculate, Most Pure Virgin, who gave birth to Life, in Your goodness, stop the temptations of the Church and grant peace.]
Then again the first troparion, a small litany, a small incense and begin the third article.
Article three
Give birth to all the song they bring to Your burial, my Christ.
[All peoples bring a song to Your burial, my Christ]
132. Look upon me and have mercy on me, according to the judgment of those who love Your name.- We will take down from the tree ilk from Arimathea, wrapping the shroud around you in the tomb Burying you.
[Look at me and have mercy on me, as You deal mercifully with those who love Your name.- Having removed from the Tree and wrapped it with a shroud, the Arimathean buries You in a tomb.]
133. Direct my steps according to Your word, and let no iniquity possess me.- The myrrh-bearing women come to thee, O my Christ, who wear it wisely.
[Establish my steps with Your word, and do not let any iniquity take possession of me.- The myrrh-bearing women have come, bearing the world for You prudently, my Christ.]
134. Deliver me from human slander, and I will keep Your commandments.- Come, all creature, we will bring the original songs to the Builder.
[Deliver me from human slander, and I will keep Your commandments.- Come, all creation, we will bring funeral chants to the Creator.]
135. Enlighten Your face on Your servant, and teach me Your justification.- As if the living is dead, with the myrrh-bearers we will anoint all with wisdom.
[Shine upon Thy servant with the light of Thy countenance, and teach me Thy precepts.- Alive, like a dead man, we will anoint everything with the world prudently together with the myrrh-bearers.]
136. My eyes know the waters, for I have not kept Your law.- Blessed Joseph, bury the body of Christ the Life-giver.
[Streams of tears pour out my eyes because I have not kept Your law.- Blessed Joseph, bury the body of the Life-giver of Christ.]
137. Thou art righteous, O Lord, and judge Thy right.- They were brought up by manna, raising their heel against the Benefactor.
[Righteous are You, O Lord, and just are Your judgments.- Those whom He nourished with manna raised their heel against the Benefactor.]
138. Thou hast commanded the truth of Thy testimonies and the truth zealously.- They are brought up with manna, they bring bile to the Savior and an ocet.
[Thou hast commanded righteousness in Thy testimonies and the fulness of Thy truth.- Those whom He nourished with manna bring gall to the Savior along with vinegar.]
139. Thy zeal has melted me, as if I had forgotten Thy words, strike me.- Oh, the pre-madness and Christ-killing of the prophet-killers!
[My jealousy eats me up, because my enemies have forgotten Your words.- Oh, the madness of the Christ-killing of the murderers of the prophets!]
140. Your word is inflamed, and love your servant.- Like a mad servant, the disciple betrayed the Abyss of Wisdom.
[Your word is fiery, and your servant loved it.[Like a mad servant, the disciple betrayed the Abyss of Wisdom.]
141. I am the youngest and humbled, I have not forgotten your justifications.- Leaving the Deliverer, leaving the captive flattering Judas.
[I am small and contemptible, but I have not forgotten Your commandments.- Having sold the Redeemer, the treacherous Judas became a captive.]
142. Your righteousness is righteousness forever, and your law is truth.- According to Solomon, a deep ditch, the mouth of the Jew of the wicked.
[Your righteousness is eternal righteousness, and your law is truth.- According to Solomon, the deep ditch is the mouth of the lawless Jews.]
143. Sorrows and needs having found me, Thy commandment is my teaching.- In the snarling processions of lawless Jews, thistles and nets.
[Sorrows and troubles have overtaken me, but Thy commandments are for my instruction.- There are thorns and traps on the crooked paths of the lawless Jews.]
144. The truth of Your testimonies is forever; give me understanding, and I will live.- Joseph buries with Nicodemus, the deadly Builder.
[The truth of your testimonies is eternal: give me understanding and I will live.- In the image of the dead, Joseph and Nicodemus bury the Creator.]
145. Call out with all my heart, hear me, O Lord, I will seek Your justification.- Giver of life, Savior, glory to Your power, destroying hell.
[I called with all my heart, hear me, O Lord, I seek your commandments.- Savior, Giver of life, glory to Your might, who destroyed hell.]
146. Call to Thee, save me, and I will keep Thy testimonies.- Lying Thee, Most Pure, seeing, the Word, motherly crying.
[I called to You, save me, and I will keep Your testimonies.- Looking at You, the Word, lying, the Most Pure Mother wept.]
147. Preliminary in lack of goodness and crying out, I hoped for Your words.- Oh, my sweetest spring, my sweetest child, where is your goodness?
[I anticipated the dawn and called to You, I trusted in Your word.- "Oh, My sweetest Spring, My sweetest Child, where has Your beauty gone?"]
148. Wait before my eyes in the morning, learn thy words.- Weeping was inspired by Your All-Pure Mother, I will die to You, the Word.
[My eyes look ahead to the morning, so that I may learn your words.- Weeping aroused Your Most Pure Mother for You, the Word, who died.]
149. Hear my voice, O Lord, according to Thy mercy: live me according to Thy destiny.- Women from the world came to anoint Christ, the Divine world.
[Hear my call, O Lord, according to Thy mercy, revive me by Thy right judgment.- Wives with incense came to anoint with the world of Christ, the Divine World.]
150. Those who persecute me with iniquity draw near, but depart from your law.- You kill death by death, my God, by Your divine power.
[My lawless persecutors have drawn near; they have turned away from your law.- You kill death by death, My God, by Your divine power.]
151. Thou art near, O Lord, and all Thy ways are true.- Be deceived, deceiver, who is deceived is delivered by Thy wisdom, my God.
[You are near, O Lord, and all Your ways are truth.- The deceiver is led astray, but the deceived one is delivered by Thy Wisdom, my God.]
152. From the beginning I know from Thy testimonies, as if I founded you forever.- A traitor was brought down to the bottom of hell, into the treasury of incorruption.
[For a long time I have known from Your testimonies that You have established them forever.- A traitor was brought down to the bottom of hell, into the well of death.]
153. See my humility and redeem me, as I have not forgotten Your law.- Thistles and nets are the way of the damned insane Judas.
[Look at my distress and protect me, for I have not forgotten your law.- Thorns and traps in the path of the thrice unfortunate mad Judas.]
154. Judge my judgment and deliver me; for thy word live me.- All bend Thy crucifiers, the Word, the Son of God, the All-King.
[Judge my lawsuit and deliver me; revive me according to your word.- Thy crucifiers perish all together, O Word, Son of God, King of all.]
155. Salvation is far from the sinner, for I have not sought Your justifications.- In the treasury of decay, all the men of blood die.
[Salvation is far from sinners, for they do not seek Your precepts.- Bloodthirsty people are dying all together in the well of death.]
156. Thy mercies are many, O Lord; live me according to Thy destiny.- Son of God, the All-Tsar, my God, my Creator, what passion have you raised?
[Great are Thy bounties, O Lord, according to Thy judgment grant me life.- Son of God, King of all, my God, my Creator, how did you accept suffering?]
157. Many who cast me out and afflict me, have not deviated from Thy testimonies.- The youth of the calf on the tree is hung in a vzvasche sight.
[I have many persecutors and enemies, but I have not abandoned Your revelations.- Yunitsa, seeing the Taurus hanging on the Tree, cried out.]
158. I have seen those who do not understand, and are true, as if I did not keep your words.- Joseph buries the life-giving body with Nicodemus.
[I have seen the foolish and lamented, for they did not keep your words.- The Life-Giving Body Joseph buries with Nicodemus.]
159. See that I love Thy commandments, O Lord, live me according to Thy mercy.- Vzyvashe Otrokovitsa warmer tears sharpening, perforated by the womb.
[Behold how I have loved Thy commandments, O Lord, by Thy mercy revive me.- The maiden pierced through the heart shed hot tears as she called out.]
160. The beginning of Thy words is truth, and forever the whole fate of Thy righteousness.- Light in My eyes, My sweetest Child, how are you now covered in the tomb?
[The foundation of Thy words is truth, and the ways of Thy righteousness are eternal.- "Light of My eyes, My sweetest Child, how are You hiding in the tomb now?"]
161. The princes chased me away, and my heart was afraid of your words.- Free Adam and Eve, Mother, do not cry, this is suffering.
[The princes persecute me innocently, but my heart is afraid of your words.- "Don't cry, Mati, I'm going through this to free Adam and Eve.]
162. I will rejoice in Thy words, as if I have gained a lot of self-interest.- I glorify Yours, My Son, extreme philanthropy, for the sake of which you suffer.
[I rejoice in Thy words, as one who has received great wealth.- "I praise, My Son, Your greatest mercy, for the sake of which You suffer so."]
163. I hated unrighteousness and loathed it, but I loved your law.- You were filled with otst and bile, Generous, allowing the ancient to taste.
[I hated unrighteousness and abhorred it, but I loved your law.“You were drunk with vinegar and gall, Bountiful One, destroying the sin of ancient eating.]
164. Seven days of praise to Thee about the destinies of Thy righteousness.- Thou hast been nailed to the cross, of old, Thy people are covered with a pillar of cloud.
[Seven times a day I praised You for Your righteous judgments.- You were nailed on the Cross, in ancient times covering Your people with a pillar of cloud.]
165. Peace to many who love Your law, and there is no temptation for them.- Myrrh-bearing, Savior, who came to the tomb, bringing peace to You.
[Great is the peace of those who love Your law, and temptations are not terrible for them.- The myrrh-bearing women who came to the tomb brought incense to You, Savior.]
166. I look forward to Your salvation, O Lord, and I love Your commandments.- Arise, Generous, from the abysses of hell, lift us up.
[I trusted in Your salvation, O Lord, and I loved Your commandments.- Resurrect, Merciful One, who rescues us from the abysses of hell.]
167. Save my soul your testimonies and love me dearly.- Resurrect, Life-Giver, who gave birth to Thee Mother, tears sharpening, she says.
[My soul keeps Thy testimonies, and strongly loved them.- "Arise, Giver of life," says, shedding tears, the Mother who gave birth to You]
168. I have kept Thy commandments and Thy testimonies, for all my ways are before Thee, O Lord.- Strive to rise, resolving sadness, the Word, purely giving birth to Thee.
[I keep Thy commandments and Thy testimonies, for all my ways are before Thee, O Lord.- "Hurry to rise, Word, destroying the sorrow of the one who bore you immaculately."]
169. May my supplication draw near before Thee, O Lord, give me understanding according to Thy word.- Heavenly powers, horrified by fear, you are dead in sight.
[May my prayer ascend to Thee, O Lord, give me understanding according to Thy word.- The Heavenly Powers were amazed in fear, contemplating You dead.]
170. May my petition enter before Thee, O Lord, deliver me according to Thy word.- By love and fear of Your passion to those who honor, give permission to sins.
[May my petition ascend to Thee, O Lord, according to Thy word, deliver me.- Grant forgiveness of sins to all who honor Your sufferings with love and reverence.]
171. My mouth will vomit out singing, when you teach me your justification.- About a terrible and strange vision, God's Word! What earth covers Thee?
[My mouth will proclaim praise when You teach me Your commands.- Oh, a terrible and extraordinary sight! How does the earth receive You, Word of God?]
172. Thy word enlightens my tongue, for all Thy commandments are truth.- Carry Thee of old, Savior, Joseph runs, and now another buries Thee.
[My tongue shall proclaim Thy words, for all Thy commandments are righteous.- First, Joseph flees to Egypt, carrying You, O Savior, and now another Joseph is burying You.]
173. May Your hand be the hedgehog to save me, as I have pleased Your commandments.- Weeping and weeping Thy Most Pure Mother, Savior, my mortified.
[May Your hand be my help, for I have chosen Your commandments.- With sobs, she mourns the dead, O my Savior, Your Most Pure Mother.]
174. I have desired Thy salvation, O Lord, and Thy law is my instruction.- The minds of the strange and terrible, the Creator of all, burial are horrified.
[I desired that You save me, O Lord, and Your law teaches me.- Minds are amazed at the extraordinary and awe-inspiring burial of You, the Creator of everything.]
175. My soul will live and praise Thee, and Thy judgments will help me.- Izliyasha on the coffin of the myrrh-bearing world, who came very early.
Blessed be Thou, O Lord, teach me Thy justification.- Surprise the Angelic Cathedral, in vain you intervened in the dead, ruining the mortal, Savior, ruined the fortress, and raised Adam with Himself, and all freedom from hell.
[Blessed are You, Lord! Teach me your laws.- The Host of Angels was amazed to see You, Savior, numbered among the dead, but crushing the power of death and resurrecting Adam with Himself and freeing everyone from hell.]
Blessed are you, Lord...- What about the world with merciful tears, O students, dissolve? Shine in the tomb Angel to the myrrh-bearing women: you see the tomb and understand, He has risen from the tomb.
[Blessed are You, Lord!- "Why do you, O students, confuse peace with tears of compassion?" - so the luminous Angel in the tomb spoke to the myrrh-bearing women. - "Inspect the tomb and make sure that the Savior has risen from the tomb."]
Blessed are you, Lord...- It’s too early for the myrrh-bearing women to flow to Your tomb, weeping, but an angel appeared to them and said: weeping is time to rest, do not cry, resurrection to the apostles.
[Blessed are You, Lord!- Very early in the morning, the myrrh-bearing women ran to Your tomb with sobs, but an angel appeared before them and said: "The time for tears is over, do not cry, but go and announce the Resurrection to the Apostles."]
Blessed are you, Lord...- Myrrh-bearing women, having come from the world to Your tomb, Savior, weeping, an angel spoke to them, saying: what do you think with the living dead? Like God is risen from the tomb.
[Blessed are You, Lord!- The myrrh-bearing women, who came in peace to your tomb, Savior, wept, the angel said to them: “Why do you number the living among the dead? After all, like God, He has risen from the tomb.”]
Glory. Let us worship the Father, and His Sons, and the Holy Spirit, the Holy Trinity in one being, calling from the seraphim: holy, holy, holy art thou, Lord.
[Let us worship the Father, and His Son, and the Holy Spirit, the Holy Trinity in one being, together with the Seraphim exclaiming: Holy, Holy, Holy are You, Lord!]
And now. Having given birth to the life-giver, sin, Virgin, Adam delivered thou, but thou gavest joy to Eve in sorrow, thou didst fall from life to this, direct from Thee the incarnate God and Man.
[Having given birth to the Giver of Life, You, Virgin, delivered Adam from sin, but gave Eve joy instead of sorrow; from the life of those who fell away, God and Man incarnated from You directed them to true life.]
Irmos of the Canon, Tone 6
1. By the wave of the sea, who hid the ancient, the persecutor of the tormentor, hiding the saved youths under the earth; but we are like maidens, we sing to the Lord, gloriously be glorified.
[The one who once drowned the persecuting tormentor in the waves, the descendants of those saved by Him hid under the ground; but we, like then young virgins, will sing to the Lord, for he is solemnly glorified.]
3. You hung the whole earth uncontrollably on the waters, seeing a creature hanging on the forehead, trembling with many horrors, there is no Holy, unless they cry out to You, Lord.
[Thee, who hung the whole earth without support on the waters, the creature, seeing you hanging on the place of the skull, trembled in inexpressible horror, exclaiming: "There is no Saint but You, Lord!"]
4. On the cross, seeing Your Divine exhaustion, Habakkuk was horrified, crying out: You have cut off the mighty power, Blessed, you have communed with those in hell, like Omnipotent.
[Seeing Your Divine humiliation on the Cross, Habakkuk cried out in amazement: "You, Good One, overthrew the power of the rulers of darkness, descending to those in hell as the Almighty."]
5. Thy Theophany, Christ, mercifully to us, Isaiah, seeing the non-evening light, maturing from the night, crying out: the dead will rise, and those who are in the tombs will rise, and all earthly people will rejoice
[Seeing the unfading light of Your Theophany, according to Your mercy to us, Christ, that happened, Isaiah got up very early in the morning and exclaimed: “The dead will rise, and those in the tombs will rise, and all living on earth will rejoice!”]]
6. I was, but I was not kept in the cetaceans of Jonah, Your image was worn, Suffering and given to the burial, as if from the palace from the beast, he invited the Custodes: keeping the vain and false, this mercy was left to nature.
[He was swallowed up, but not retained in the belly of the whale Jonah, for, representing You, Christ, who suffered and surrendered to the burial, he came out of the beast, as from a chamber, and called out to the guard at Your tomb: "You, holding fast to vain and false things, have lost most Mercy."]
Kontakion, tone 6
Closing the abyss, he is seen dead, and wrapped in peace and shroud, in the tomb is laid like a mortal Immortal; the women came to anoint Him with myrrh, weeping bitterly and crying out: this Saturday is blessed, in which Christ, having fallen asleep, will rise three days.
[The Abyss-bounder lies dead before us; The immortal, like a mortal, entwined in a shroud with myrrh, is laid in a tomb; the wives came to anoint Him with myrrh, weeping bitterly and crying out: “This Sabbath is most blessed, because Christ who fell asleep on this day will rise again on the third day.”]
Contain everything on the cross, ascended, and the whole creature weeps, Him hanging naked hanging on a tree, the sun's rays are hidden and the stars lay aside the light, the earth trembled with much fear, and the sea ran away and the stone decayed, and the tomb of many was opened, and the bodies of the holy men were raised . Hell groans below, and the Jews are advised to slander the resurrection of Christ. The wives cry out: this Saturday is most blessed, in which Christ, having fallen asleep, will rise three days.
[He who holds all in His power was lifted up on the Cross, and, seeing Him naked and hanging on the Tree, all creation is given over to weeping. The sun hid its rays, and the stars lost their brilliance. The earth shook in great fear, the sea was agitated, and the stones fell apart, many tombs were opened and the bodies of holy men rose up. Hell is groaning below, and the Jews are plotting to slander Christ's resurrection, but the myrrh-bearing women cry out: "This Saturday is blessed, because Christ who fell asleep on this day will rise again on the third day."]
7. An inexpressible miracle, in the cave delivering the reverend youths from the flame, in the tomb is dead, lifeless, supposed to save us who sing: God the Redeemer, blessed be Thou.
[Unspeakable miracle! He who saved the pious youths in the furnace from the fire, is now laid to the grave lifeless and dead to save us, singing: "God the Redeemer, blessed be You!"]
8. Be terrified, be afraid, heaven, and let the foundations of the earth be moved: behold, in the dead, the Living One is imputed to the highest, and strangely accepted into the tomb. Fathers bless him, hymn the priests, exalt the people for all eternity
[Shake the heavens with fear and let the foundations of the earth shake, for behold, the one who lives in heaven is numbered among the dead and in a narrow tomb is placed, whom the youths bless, the priests sing, the peoples exalt in all ages.]
9. Do not weep for Me, Mati, seeing in the tomb, His Son was conceived in the womb without a seed: I will rise and be glorified and exalt with glory unceasingly like God, magnifying You with faith and love.
[Do not weep over Me, Mati, seeing in the tomb of the Son, conceived by You in the womb without seed, for I will rise and be glorified and, like God, I will exalt in glory those who glorify You unceasingly with faith and love.]
A verse in praise
Today contains the coffin of the creature that holds the hand, covers the stone of the one who covered the heavens with virtue; the Belly sleeps, and hell trembles, and Adam is released from his bonds. Glory to Thy watching, having accomplished all eternal rest, Thou hast given us, O God, Thy all-holy resurrection from the dead.
[Today the tomb holds the One who, in His power, holds all creation; a stone covers the one who covered the heavens with beauty. Life sleeps, and hell trembles, and Adam is freed from his bonds. Glory to Thy Providence, according to which, having fulfilled everything for eternal rest, Thou hast given us, O God, Thy all-holy resurrection from the dead.]
After the great doxology, while singing "Holy God ...", a procession is made around the temple with a shroud and the Gospel.
After entering the temple, the prophecy of Ezekiel, the Epistle of the Apostle Paul to the Corinthians and the Gospel of Matthew are read. Then, under the singing of the stichera “Come, let us bless Joseph of ever-memorable,” the shroud is kissed again.
Stichira, tone 5
Come, let us bless the ever-memorable Joseph, who came to Pilate in the night, and asked the Belly of everyone: give me This strange One, Who has no where to bow his head; give me this strange one, His evil disciple betrayed to death; give me this strange one, Egozhe Mati, hanging on the cross, crying out crying, and exclaiming motherly: alas for me, my child! alas for me, my light and my beloved womb! Simeon, for what was foretold in the church today will come true: My heart is a weapon; but in the joy of your resurrection lay down your weeping. We worship with your passion, Christ, we worship with your passion, Christ, we worship with your passion, Christ, and holy resurrection.
[Come, let us honor Joseph, forever remembered, who came to Pilate at night and asked for everything: "Give me This Wanderer, Who has no where to lay his head; give me This Wanderer, Whom the treacherous disciple betrayed to death; give me This Wanderer, Whom Mother, seeing him hanging on the Cross, cried out with sobs and exclaimed in a motherly way: “Alas for Me, My Child! Alas for Me, My Light and My Beloved Life! For now, what was predicted in the temple by Simeon has come true: My heart has been pierced by a sword, but in the joy of Your Resurrection, turn away the weeping!" We worship Your sufferings, Christ. We worship Your sufferings, Christ. We worship Your sufferings, Christ, and the holy Resurrection!]
Good Friday, which in 2019 falls on April 26, is a day of suffering and sorrow. The divine service, which is performed in Orthodox churches, is entirely devoted to the memory of the tragic events that took place about two thousand years ago.
To emphasize the peculiarity of this day, the liturgy is not served in the temples: it is believed that it has already been performed by Christ on the Cross. Instead, the Royal Hours are performed - in the church in front of the Cross, psalms and the Gospels about the Passion of Christ are read.
In the churches three times - at Matins, at the Great Hours and at Great Vespers - the story of the life and death of Jesus is read. At Good Friday services, the clergy are dressed in black vestments.
Carrying out the Shroud on Good Friday of Holy Week
At Vespers, which begins on this day earlier than usual, the canon “On the Crucifixion of the Lord” is sung, then on Good Friday, the shroud is carried out through the Royal Doors. Before lifting the shroud from the throne, the clergyman bows to the ground three times. This ceremony is performed at the third hour of the day, at the hour of the death of Jesus Christ on the cross.
The Shroud is a board (a piece of fabric) on which Jesus Christ is depicted in full growth, lying in a tomb.
Also depicted is the Most Holy Theotokos, crouching at the tomb, standing next to Her, John the Theologian, myrrh-bearing women and secret disciples of Christ - Nicodemus and Joseph of Arimathea.
Along the edges of the shroud, the text of the Great Saturday troparion is embroidered or written: “The noble Joseph from the tree will take off your most pure body, wrapping it in a clean shroud and covering it with fragrant aromas in a new tomb, put it down.”
The shroud is placed on a special dais in the center of the temple. The "coffin" is decorated with flowers as a sign of sorrow for Jesus Christ and this place is smeared with incense. The gospel is placed in the center of the shroud.
The shroud in this divine service is assigned a role that in other cases is played by the icon of the holiday. The removal of the shroud on Good Friday completes the cycle of services for that day.
On Friday evening, Matins is served, which already belongs to the day of Holy Saturday. Funeral troparia are sung at the church service, censing is performed.
Then, a procession with a shroud is made around the temple, which is carried by the clergy or older parishioners around the four corners. Believers sing "Holy God".
The removal of the shroud is accompanied by the ringing of funeral bells. At the end of the burial rite, she is brought to the Royal Doors, and then returned to a place in the middle of the temple.
On Good Friday, before the removal of the shroud, believers observe a strict fast, completely refusing food. After that, the use of water and bread in small quantities is allowed.
After the ceremony of taking out the shroud, at the end of Great Vespers, Small Compline is held. Then believers can venerate the shroud.
This shrine is considered miraculous: there is a belief that if you venerate it, you can be cured of many diseases. She remains lying in the center of the temple for three incomplete days (until Easter). Then they bring her back to the altar.
Troparion (tone 1)
In Christmas, you preserved virginity, in the Assumption of the world you did not leave, Mother of God, you reposed to the Life of the Mother of the essence of the Life, and with Your prayers you deliver our souls from death.
Kontakion (tone 2)
In prayers, the unsleeping Mother of God and in intercession, the immutable Hope of the coffin and mortification cannot be held back, as if the Mother’s Belly to the Belly was put into the womb of the ever-virgin Indwelling.
magnificence
We magnify Thee, Immaculate Mother of Christ our God, and gloriously glorify Thy Assumption.
ORIGIN OF THE HOLIDAY, ITS MEANING AND SIGNIFICANCE
The feast of the Assumption of the Mother of God has been established since ancient times. He is mentioned in the writings of Blessed Jerome, Blessed Augustine, and Gregory, Bishop of Tours. In the 4th century, the Dormition was celebrated everywhere in Constantinople. At the request of the Byzantine emperor Mauritius, who defeated the Persians on the 15th day of August, the day of the Assumption of Our Lady from 595 became a church holiday.
The festival was originally celebrated on different time: in some places - in January, in others - in August. So, in the West, in the Roman Church (in the 7th century), on January 18, “the death (depositio) of the Virgin Mary” was celebrated, and on August 14, “the taking (assumptio) into heaven.” Such a division is significant in that it shows how the ancient Western Roman Church, in agreement with the Eastern Church, looked at the death of the Mother of God: without denying the bodily death of the Mother of God, to which the current Roman Catholic Church is inclined, the Ancient Roman Church believed that this death was followed by the resurrection of the Mother of God. The general celebration of the Assumption on August 15 in most of the Eastern and Western Churches was established in the VIII-IX centuries.
The main purpose of establishing the holiday was the glorification of the Mother of God and Her Assumption. To this end, from the IV-V centuries. another joins: the denunciation of the delusions of heretics who encroached on the dignity of the Mother of God, in particular, the delusions of the Collyridians (heretics of the 4th century), who denied the human nature of the Blessed Virgin and, accordingly, denied Her bodily death.
In the 5th century, Patriarch Anatoly of Constantinople wrote stichera for the feast of the Assumption, and in the 8th century, two canons were written by Cosmas of Maium and John of Damascus.
According to the most ancient and generally accepted tradition of the Church, the celebrated event took place as follows. After the Ascension of the Lord Jesus Christ into Heaven, the Most Holy Virgin, remaining in the care of the holy Apostle John the Theologian, according to the will of Her Son, was constantly in the feat of fasting and prayer and in the most lively desire to contemplate Her Son sitting at the right hand of God the Father. The lofty lot of the Most Blessed Virgin, Her participation in the work of God's grace-filled care for the salvation of the world, made Her whole life wondrous and instructive. “Wonderful is Your birth,” she exclaims, “wonderful is the image of education, wonderful, marvelous and inexplicable for mortals, everything in You, the Bride of God.” “Wonderful are your secrets, Mother of God! You, the Lady, have appeared as the Throne of the Most High, and today you have passed away from earth to Heaven. Your glory is like God, shining with miracles befitting God.
By the time of Her Dormition, the Blessed Virgin Mary lived in Jerusalem. Here, three days before her death, the Archangel Gabriel appeared to Her, and, as She was foretold about the incarnation of the Son of God from Her, when She approached Her departure from the earthly vale, the Lord revealed to Her the secret of Her blessed Dormition. "Gabriel was again sent from God to proclaim the coming of the Pure Virgin". Her repose was marked by miracles, which she sings in her hymns. On the day of Her death, the apostles, at the command of God, were caught up into the clouds and transferred from different countries of the earth and placed in Jerusalem. The apostles had to see that the Dormition of the Mother of God was not an ordinary, but a mysterious repose, just as Her birth and many circumstances of life were miraculous. “It was necessary for the eyewitnesses of the Word and the servants to see the Assumption according to the flesh of His Mother, since it was the final sacrament over Her, so that they would not only see the ascension of the Savior from the earth, but also be witnesses of the repose of She Who bore Him. Therefore, gathered from everywhere by Divine power, they arrived in Zion and saw off the Highest Cherubim going to heaven.
At the Assumption of the Mother of God, James, the brother of the Lord in the flesh, the Apostle John the Theologian, the Apostle Peter - “the honorary head, the head of the Theologians” and other apostles, with the exception of the Apostle Thomas, were present.
The Lord Himself with Angels and saints appeared in an extraordinary light at the meeting of the soul of His Mother. The Most Holy Mother of God, seeing the Lord, glorified Him, for He fulfilled the promise to appear at Her Dormition, and with a smile of joy on her face, she gave Her blessed soul into the hands of the Lord.
“Departing, as it were, with outstretched hands, with which She bore God in the flesh, the All-Immaculate, with the boldness of the Mother, so said to the Born: “Keep in everything those whom You gave Me,” those “who will call on My name and You, who was born of Me, Son and my God, and fulfill all their petitions for the benefit.
Having accepted the holy soul of the Blessed Virgin, the Lord handed Her over to the Archangel Michael and the Forces of incorporeal Angels, “clothed Her,” says the ancient synaxar, “as if in a shell, the glory of which is impossible to utter; and her honest soul was seen as white as light. “The heavenly Divine villages worthily received You (Theotokos) as an animated sky, and You, lightly adorned as the All-Immaculate Bride, appeared to the King and God.”
The transition to eternal and better life was the death of the Pure and Immaculate Virgin Theotokos: She passed away from a temporary life to a truly Divine and unceasing life to contemplate in joy Her Son and the Lord, sitting with the flesh received from Her and glorified at the right hand of God the Father. “Now Miriam rejoices, the all-immaculate Body of the Lord, deified, seeing on the Throne of God.”
According to the will of the Blessed Virgin, Her body was buried in Gethsemane between the tombs of Her righteous parents and Joseph the Betrothed. "He buried the face of the apostles, the body of the Blessed Virgin, which received God."
“Oh, wondrous miracle,” he exclaims, “the source of life is supposed to be in the coffin, and the ladder to heaven () the coffin happens: rejoice, Gethsemane, the Holy Mother of God at home.”
On the third day, when the Apostle Thomas, who was not at his death and burial Holy Mother of God, came to Gethsemane and a coffin was opened for him, the Most Pure Body of the Mother of God was no longer there.
“Do you dissolve joy with tears, preachers of God? The twin (Apostle Thomas) has come, we admonish from above, invite us by the apostle: you see the belt (of the Mother of God) and understand, the Virgin is risen from the tomb”, “like God is the Parent”.
The apostles were very surprised and saddened, not having found the Holy body of the Mother of God - only the Shroud lay in the tomb as unfalse evidence of Her repose.
The Church has always believed that the Mother of God was resurrected by Her Son and God and taken to heaven with her body: “The honest body of the Blessed Virgin did not take away corruption in the tomb: but She passed from earth to heaven with her body.” “A God-receiving body, even if it dwells in the tomb, but it is not habitual to stay in the tomb, it rises by the power of the Divine.” For it was not befitting for the village of life, says the synaxar of the holiday, to hold on, and the creature that gave birth to the Creator in an uncorrupted body be left to decay in the earth with the creature. “The King God of all gives you the supernatural, for as in the birth she was preserved by the Virgin, so in the tomb she kept the body imperishable and together (with Himself) glorified with Divine glorification, giving You honor, as the Son of the Mother.”
After the Assumption of the Mother of God, the apostles during the meal talked about the miraculous disappearance of the body of the Mother of God from the tomb. Suddenly they saw the Blessed Virgin in heaven "I live, standing with many angels and shining with inexpressible glory," Who said to them: "Rejoice." And involuntarily, instead of: “Lord, Jesus Christ, save us,” they exclaimed: “Most Holy Theotokos, help us” (hence the custom of offering prosphora in honor of the Mother of God at the meal, called the “Rite of Panagia”).
At the grave of the deceased, we tend to think about the life he lived, about what it was like, what the person managed to fulfill in the life given by the Lord as a person, what special features distinguished his character. If someone asked over the tomb of the Mother of God what constituted the essence of the character and life of this highest Personality, one could answer, following Saint Dimitri of Rostov: virginity, virginal purity of soul and body, deep humility, total love for God - the highest, most perfect holiness , which is only achievable for a person who is in the flesh. The Blessed Virgin was, as St. Andrew of Crete says, "the Queen of nature", "the Queen of the whole human race, who is above everything except the One God." She was the Most Honorable Cherubim, the Most Glorious Seraphim without comparison.
“Even the highest being of heaven, and the most glorious Cherubim, and the most honest of all creatures, Even for the sake of purity, the Eternal Being, the friend of the former, in the Son’s hand, Today betrays the all-holy soul.”
This perfect holiness and purity was achieved by the Mother of God with the help of the grace of God by a personal feat of perfection. The Most Blessed Virgin was prepared for such holiness before Her birth by the feat of the Old Testament Church in the person of previous generations of the righteous, forefathers and fathers, commemorated before the Nativity of Christ (see below about this: Sunday of the Holy Forefather and Father before the Nativity of Christ).
“Being the highest of the heavens and the most glorious of the Cherubim, surpassing in honor all creation,” She was “for excellent purity a haven for the eternal Being,” served as the great mystery of the Incarnation, became the Matter of Life, “the source of the beginning of life and saving for all incarnation.”
The mere contact with the Blessed Virgin, spiritual communion with Her, even the mere sight of Her, enraptured, breathtaking, touched the contemporaries of Her earthly life. Righteous Elizabeth, according to the Gospel, is filled with spiritual delight. The same feelings, according to legend, are experienced by Saint Ignatius the God-bearer and Saint Dionysius the Areopagite. Ignatius the God-bearer visited the Mother of God in the house of the Apostle John the Theologian. Saint Dionysius, a noble and educated man, writes in a letter to the Apostle Paul that when the Apostle John brought him into the dwelling of the Blessed Virgin, he was illumined from without and from within by a wondrous Divine light of such power that his heart and spirit were exhausted, and he was ready to honor Her. worship that is fitting for God Himself. In the person of the Holy Virgin, Christianity has the wondrous beauty of virginity, moral perfection and humble wisdom.
The idea of the Mother of God as the ideal of a deified person is too strong in the church consciousness. The name of the Blessed Virgin is sung at all divine services. The feasts of the Mother of God are equated with the feasts of the Lord. In liturgical hymns and akathists, She is depicted with superhuman traits: an ever-flowing Source that dries the thirsty; a fiery Pillar showing everyone the way of salvation; burning bush; all who mourn Joy; Hodegetria - Guide to salvation, opening the doors of paradise to the Christian family.
Serving the mystery of incarnation and salvation was the essence of the life of the Mother of God. In Her person, humanity participates in salvation as a God-human work. “The Mother of God, although not independently, femininely and, so to speak, passionately, walks with her Son the path to Golgotha, starting with the Bethlehem manger and flight to Egypt, and, standing at the cross, accepts the pains of the cross into her soul. In Her face the Mother of the human race suffers and is crucified. Therefore, She is called in church chants the Lamb, along with the Lamb (Christ). She is the Mother of the human race, by whom we are adopted by Her Divine Son Himself.
On the day of the holiday, “the sacred and glorious memory of the Most Holy Virgin Theotokos adorned with Divine glory” gathers all the faithful to rejoice and glorify Her “Divine Dormition”, for “the Mother of Life, the candle of impregnable Light, the salvation of the faithful and the hope of our souls, comes to life.” She through whom we are deified is gloriously put into the hands of her Son and Master. She gave an immaculate soul into the hands of the Son, therefore, with Her holy Dormition, the world revived and brightly celebrates with the incorporeal and the apostles. In view of the organic connection of the whole world, what happened to the Mother of God during the Assumption and after Her Assumption could not but be reflected in all areas of the world - in Her the whole world overcomes death. The world, as it were, took one more step in this regard after it had been vouchsafed the Resurrection of Christ, as if it had come even closer to the general resurrection. “Having once been cursed from God by the earth, be sanctified by the burial of our God and now pack with Your burial, Mati.” In order to reveal the essence of the event, songwriters in the troparion of the holiday and in stichera resort to comparisons of the celebrated event with the greatest event in the life of the Mother of God - the birth of the Son of God by Her. The correspondence, first of all, lies in the fact that both events cannot be explained by the laws of nature, and the first of them determined the second: having become the Matter of Life, the Most Holy Theotokos could not die, in the proper sense of the word, She passed to the true life from this, ghostly and incomplete, earthly life. “At Christmas, you preserved virginity, in the Assumption of the world you did not leave, Mother of God, you reposed to the Belly (life), Mother of the life of the Belly (being the Mother of life)” .
Miraculous and unusual in the Nativity of the Mother of God was the seedless conception, and at Her Dormition - incorruption (“incorruptible necrosis”): “a double miracle, a miracle united with a miracle; for the one who has not experienced marriage turns out to be the nurse of the Infant, yet remaining pure, and being under the yoke of death, she smells of incorruption.
The hymns of the feast, which were compiled in the 6th-8th centuries, reflect the most ancient tradition of the entire Orthodox Church, affirm and express the Orthodox view of the image of Her death and warn against all kinds of possible dogmatic errors. Modern Roman Catholic theologians are inclined to completely deny the bodily Mother of God, believing that the Most Holy Theotokos was completely removed from ancestral sin (the doctrine of the immaculate conception of the Virgin Mary). After proclaiming the dogma of the immaculate conception of the Blessed Virgin, Catholic theology went further along the path of proclaiming a new dogma and the doctrine of the bodily ascension of the Mother of God into heaven (without bodily death). Contrary to this opinion, Orthodox teaching speaks of the actual bodily death of the Mother of God. “If so, the incomprehensible fruit of this (i.e., the incarnated Son of God), Whom the heavens were, the burial was accepted by the will, which burial was rejected (how the burial would have been avoided) unskillfully born.”
And the apostles, who were present at the Assumption of the Mother of God, saw in Her "a mortal wife, but also supernaturally the Mother of God." Having the highest holiness and personal sinlessness by grace (but not by nature), the Mother of God was not withdrawn from the common destiny of all people - death as a consequence of original sin, present in the very nature of man, death, which became, as it were, the law of human nature. Only the God-Man Christ, sinless by nature and free from original sin, did not partake of death in the body. And He voluntarily accepted death, for us, for our salvation. The Mother of God "obeys the laws of nature" and, "dying, rises for eternal life with the Son." “Coming out of dead loins, Pure One, You received death in accordance with nature, but having given birth to real Life, You passed away to the Divine and Hypostatic Life.”
According to the faith of the Church, the Mother of God, after Her Assumption and burial, was resurrected by Divine power and remains in heaven with Her glorified body. But the resurrection of the Mother of God is like other cases resurrection of the dead and differs from the only and saving for all Resurrection of the God-Man Christ the Savior. This Orthodox teaching, contrary to the views of Catholics, does not diminish, but exalts the dignity and glory of the Blessed Virgin, who by the feat of life has achieved the greatest holiness and purity, which has served the Incarnation of God and our salvation. In praise and admiration for the glory of the Mother of God, both heavenly and earthly are united.
“Blessed are You in heaven and glorified on earth. Every tongue glorifies You with thanksgiving, confessing You as the Matter of Life. The whole earth is filled with Your glory; everything is sanctified by the peace of Your fragrance. Through You, the sorrows of the foremother were changed into joy. Through You, all the Angels sing with us: "Glory to God in the highest, peace on earth." The tomb cannot hold You: for that which perishes and is destroyed does not darken the Lord's body. Hell cannot rule over You, since sorabas do not touch the royal soul” (Saint Andrew of Crete).
Great is the glory of the Mother of God in heaven after her repose. “The sweetest paradise of the Divine and the most beautiful of the whole world, visible and invisible. She justly became not only near, but also at the right hand of God, for where Christ sat in heaven, there now is this Most Pure Virgin, She is both the storehouse and the owner of the wealth of the Divine ”(Saint Gregory Palamas). “Wonderful are Your secrets, Mother of God: You, Mistress, have appeared as the Throne of the Most High. Your glory is like God, shining with miracles befitting God.
The Assumption of the Mother of God was Her transition to this glory and bliss in heaven. Therefore, this is not a day of sadness, but of the joy of all earthly and heavenly. The Dormition of the Mother of God is glorified by all the ranks of the Angels, “the earthly ones rejoice, showing off Her Divine glory.”
“The sun of (Divine) glory not only pours out the light of bliss on Her, but even enters Her, and in this way this whole many-flowing source of light is contained, that the blessed face of the Most Holy Virgin throws rays from itself, like a second sun of glory, aggravates the light of a non-evening day” . “Understand the difference,” says the famous Greek vitia and theologian Ilia Minyatiy, Bishop of Kefalonite, “between the bliss that all the souls of the other righteous enjoy, and that that Mary the Mother of God rejoices: those - partly perceive the light of Divine glory, and Siya - all sun of glory. Those have received grace in part here, and, according to the measure of grace, enjoy glory there. She is there the abode of all glory, just as here she was the abode of all grace. She was here, as the Archangel called Her, blessed, that is, she had the fullness of Divine grace. John the Theologian says the same: “Each of the elect has been given grace in part. The Virgin is all the fullness of grace."
The Lord, who gave so much to the Mother of God herself, taught, through Her repose to heaven, a special grace to the whole world. With the Dormition, the possibility of grace-filled intercession for the world opened up for Her. Just as, while in this world, the Blessed Virgin Mary was not a stranger to the heavenly abodes and constantly dwelt with God, so after her departure, She did not withdraw from communion with people, did not leave those who exist in the world. “You lived with people,” says St. Andrew of Crete, addressing the Mother of God, “A small part of the earth had you, and since you were changed, the whole world has had you as propitiation.” “If thou hast passed away from earth to heaven, Virgin, both Thy grace has poured out and fills all the face of the earth.” Now the Virgin Mary has ascended to heaven "to joy and help us", "to the nearest intercession for all of us," now the sky and man (and for people) are passable. “Rejoice, O Joyful One,” is sung in the Akathist, “who does not leave us in Your Dormition.”
The significance of the Mother of God for us, earthly, is marked by a special prayer appeal to Her: "Most Holy Theotokos, save us." The boldness of such an appeal has rich historical experience. The entire Christian history, starting with the marriage in Cana of Galilee, is imprinted with the manifestation of Her power, proof of Her power and mercy, as the Mother of our Lord and the Mother of the Christian race: “Rejoice,” he calls, “the Lord is with you and with you with us.” She is, according to the Lord of lords, our Master, the Lady and Lady, our hope and the hope of eternal life and the Kingdom of Heaven.
What has been said, of course, does not exhaust the deep meaning and significance for us of the event of the Dormition. The Ascension of the Mother of God is surrounded by clouds, “as if a certain spiritual haze covers the disclosure of everything in the words about Her, not allowing the hidden understanding of the sacrament to be clearly expressed” (St. Andrew of Crete).
“Wonderful are your secrets, Mother of God. Every tongue is perplexed to praise according to its property. Every mind is amazing (not able to), comprehend the great secrets of the Mother of God and Her glory, and “no mobile eloquent language can so ornately sing Her worthily.” “Otherwise (however) a good being, accept (our) faith, for weigh (know) our divine (fiery) love, You are the representative of Christians, we magnify You.”
FEATURES OF THE SERVICE OF THE HOLIDAY
For a worthy celebration of the Assumption, Christians are preparing for a two-week fast, which is called the Assumption, or the fast of the Most Holy Theotokos, and lasts from 1/14 to 14/27 August. This fast is the second strictest after Lent. During the Dormition Fast, it is forbidden to eat fish, boiled food with vegetable oil is allowed only on Saturdays and Sundays, and without it - on Tuesdays and Thursdays. Fasting was established in imitation of the Mother of God, who spent her whole life, and especially before Her Dormition, in fasting and prayer. Fasting before the Assumption in the month of August has been known since the 5th century. In the 12th century, at the Council of Constantinople (1166), it was decided to fast for two weeks before the feast of the Assumption of the Virgin (and only on the feast of the Transfiguration of the Lord is it allowed to eat fish).
If the Feast of the Assumption falls on Wednesday or Friday, fasting is allowed only for fish. If on Monday and other days, the laity are allowed meat, cheese and eggs, and the monks are allowed fish.
During the Dormition Fast, as well as during the Petrov and Christmas Fasts, on days not marked by any holidays (before the service “at 6” inclusive), according to the Charter (Typicon, ch. 33 and ch. 9) it is necessary to sing “Alleluia” instead of “God Lord”, to read the prayer of St. Ephraim the Syrian with bows and hours instead of the Liturgy. "Alleluia" and great prostrations do not take place on the days of forefeast, afterfeast, and on the very feast of the Transfiguration (from August 5/18 to August 13/26). Therefore, during the entire Lent, such a Lenten service is possible only twice: on August 3/16 and August 4/17 (see Typicon, service under August 1–14).
At the all-night vigil, the same three sayings are read as on the Nativity of the Theotokos: about the mysterious ladder seen by Patriarch Jacob, about the prophet Ezekiel's vision of the closed eastern door of the temple, and about the house and meal of Wisdom.
On the lithium, on "God is the Lord" and at the end of Matins - the troparion of the holiday. A magnificence is sung over the polyeleos. Canons - two. Canon of the 1st tone: "Decorated with Divine glory" by Cosmas of Maium (VIII century), the second canon of the 4th tone - "I will open my mouth" by John of Damascus (VIII century).
On the 9th song, instead of the “Most Honorable Cherub”, the refrain and irmos of the first canon are sung.
Chorus: Seeing the Most Pure Angels, wondering how the Virgin rises from earth to heaven.
Irmos: The natures of the Ordinances are defeated in You, Pure Virgin: Christmas is virgin (birth remains virgin) and the belly betroths death (and life is betrothed to); after the birth of the Virgin, and alive after death, save the Mother of God thy heritage.
The same refrain to the troparia of the first canon. To the second canon - another refrain.
At the Liturgy, a memento is sung: "The statutes of nature are conquered" with a refrain.
The Feast of the Assumption of the Most Holy Theotokos has one day of forefeast (August 14/27) and 8 days of afterfeast. His surrender takes place on August 23/September 5.
CHARACTER OF THE BURNING OF THE MOTHER OF GOD
In some places, in the form of a special celebration of the holiday, a separate service of the burial of the Mother of God is performed. It is performed especially solemnly in Jerusalem, in Gethsemane (on the site of the alleged burial of the Mother of God). This service of the burial of the Mother of God in one of the Greek publications (Jerusalem, 1885) is called "The Sacred Follow-up to the Repose of Our Most Holy Lady and Ever-Virgin Mary." In manuscripts (Greek and Slavic), the service was opened no earlier than the 15th century. The service is performed in the likeness of the Great Saturday Matins, and its main part (“Praises”, or “Immaculate”) is a skillful imitation of the Great Saturday “Praises”. In the 16th century it was widespread in Russia (later this service was almost forgotten).
In the 19th century, the funeral rite for the Assumption was performed in a few places: in the Moscow Assumption Cathedral, in the Kiev-Pechersk Lavra, in the Kostroma Epiphany Monastery and in the Gethsemane Skete of the Trinity-Sergius Lavra. In the Kiev-Pechersk Lavra, he did not constitute a separate service, but was performed at the all-night vigil of the holiday before the polyeleos (Immaculate with refrains, divided into 3 articles).
At present, in the Kiev-Pechersk Lavra, the full rite of the burial of the Mother of God is performed at matins on August 17/30 according to the rite of Gethsemane with some changes. At the festive all-night vigil before the polyeleos, there is singing in a special melody before the icon of the Dormition of the first stichera and verses of the three statutes of the rank of the Burial of the Mother of God.
With the blessing of St. Philaret of Moscow, in the Gethsemane skete of the Trinity-Sergius Lavra, in addition to the Assumption, the feast of the resurrection and taking into heaven of the Mother of God (August 17/30) was established. On the eve of the all-night vigil, the Jerusalem obedience was performed. In the Trinity-Sergius Lavra (according to the handwritten Charter of the Lavra of 1645), this rite in ancient times was performed at the vigil of the holiday after the 6th song. In Jerusalem, in Gethsemane, this burial service is performed by the patriarch on the eve of the holiday - on the morning of August 14/27.
“Praise, or sacred obedience to the holy repose of our Most Holy Lady Theotokos and Ever-Virgin Mary” - under this title, this rite was first published in Moscow in 1872, performed in Jerusalem, in Gethsemane and on Athos. It was translated from Greek by Professor Kholmogorov in 1846; the necessary corrections were made by St. Philaret of Moscow. The same “Following” was performed in the Gethsemane skete. At present, the Jerusalem "Following the Repose of the Most Holy Theotokos", or "Praise", has again become widespread in many cathedral and parish churches. This service is usually performed on the second or third day of the holiday.
The full rite of the burial of the Mother of God according to the Jerusalem succession is placed in the “Service for the Dormition” (published by the Moscow Patriarchate, 1950) in the form of an all-night vigil (great vespers and matins), at which polyeles and magnification are not sung. In the "Liturgical Instructions for 1950" is placed "The Order of Burial", but instead of Great Vespers before Matins, the following of Small Compline is indicated (in the likeness of the service on Great Five). The following of Matins and the "Praise" in the "Liturgical Directions" are printed in full (according to the Jerusalem Study).
FUNERAL SERVICE FEATURES
In the stichera for "Lord, I have cried," the last five stichera are taken from the Jerusalem Follow-up. The stichera for “Glory” “You who are dressed in light, like a robe” was compiled in imitation of a similar stichera on the Great Heel at Vespers. Entrance with a censer. Paremias of the holiday. Litiya (stichera of the holiday).
"Glory": "When you descended to death, Mother Belly is immortal." “And now: “By the holy disciple in Gethsemane, the body of the Mother of God is bearing.”
When singing troparia from the altar, through the Royal Doors, the icon of the Assumption or the shroud is worn to the middle of the temple and relies on the lectern or on the tomb (if it is a shroud). The censing of the shroud, the whole temple and the people is performed.
After the troparions, "The Immaculate" is sung with choruses, divided into three articles. Between the statues there is a litany and a small incense (shroud, iconostasis and people).
At the end of the third article, special troparia “according to the Immaculate” are sung: “The Angelic Cathedral was surprised, in vain you were imputed to the dead” with the refrain: “Blessed Lady, enlighten me with the light of Your Son.”
After a small litany - sedate, the first antiphon 4 voices "From my youth." Polyeleos and magnificence are not sung. Further - the Gospel and the usual follow-up to the matins of the holiday. After the Gospel, everyone venerates the icon or shroud, and the rector anoints the faithful with consecrated oil.
Before the great doxology on "Glory, and now" the Royal Doors open and the clergy go to the middle of the temple to the shroud.
After the great doxology, while singing the final “Holy God” (as when carrying out the Cross), the clergy raise the shroud, and a procession is made around the temple, during which the troparion of the holiday is sung and the chime is performed. At the end of the procession, the shroud relies on the middle of the temple. Then there are litanies and other follow-up to Matins.
There is no Liturgy on Good Friday, because on this day the Lord Himself sacrificed Himself, - the Royal Hours are performed with special psalms, parimia, reading of the Apostle and the GospelI.
8:00 - Royal hours.
There is no Liturgy on Good Friday, because on this day the Lord Himself sacrificed Himself.
14:00 - The rite of the removal of the Shroud of our Lord Jesus Christ.
16:30 - The rite of the burial of our Lord Jesus Christ. Procession. Worship of St. Shroud.
On this day:
(1 Cor 1, 18-2,2 2. Mt. 27, 1-38. Lk.23, 39-43. Mt.27, 39-54. John 19, 31-37. Mt.27, 55- 61)
Remembrance of the arrest, trial, beating, desecration, execution and death on the cross of the Savior.
Good Friday is the scariest day in human history. On this day, as it seemed, the ultimate triumph of evil, human envy and ingratitude took place: Christ, the incarnate Creator of the world, the expected Messiah for so many centuries, was rejected by His people, subjected to terrible mockery, unjustly condemned and betrayed by the most painful and shameful that has ever been existed, executions.
footage from the film "The Passion of the Christ"
Then, on a hard, rough wooden cross, after many hours of suffering, the incarnated Son of God died in the flesh. Then, from that cross, the disciples, who until then were secret, and now, in the face of what happened, opened themselves without fear, Joseph and Nicodemus removed the body. It was too late for the funeral: the body was taken to a nearby cave in the Garden of Gethsemane, laid on a slab, as it was customary then, wrapped in a shroud, covering its face with a scarf, and the entrance to the cave was blocked with a stone - and that was as if that was all. But around this death there was more darkness and horror than we can imagine. The earth shook, the sun darkened, the whole creation shook from the death of the Creator. And for the disciples, for the women who were not afraid to stand at a distance during the crucifixion and death of the Savior, for the Mother of God this day was darker and more terrible than death itself. Then Friday was the last day. Nothing is visible behind this day, the next day was supposed to be the same as the previous one, and therefore the darkness and gloom and horror of this Friday will never be experienced by anyone, will never be comprehended by anyone as they were for the Virgin Mary and for the disciples of Christ. . Endless days began.
I can’t tell you anything if you don’t feel it yourself, if you don’t stand still, if you don’t put aside all worldly cares and listen, take part. Such a grace-filled work takes place in the church with people: when the Gospel is read, the Lord gives the listeners a real participation in these great holy events.
I just want to read the leave, that is, last words priest, when he bows to his parishioners, such wonderful words
Term "shroud" appeared in Russian liturgical books at the end of the 16th century. The shroud is an icon depicting the Savior lying in a tomb. Usually this is a large board (a piece of fabric) on which the image of the Savior laid in the tomb is written or embroidered.The removal of the Shroud and the rite of burial - these are the two most important services that are performed on Good Friday of Holy Week. Good Friday
At Vespers on Good Friday, the reading of the book of Job ends. The divine service of this day is permeated with some kind of contemplative numbness, deliberate restraint of feelings and images. We don’t ask for anything, we don’t cut tears from ourselves, we don’t grieve about our own. Today, everything is about Him, everything is His, everything is Him.
The long-suffering Job, who sued God for his misfortunes, finally received
In the morning the Royal Hours are read. They are so named because at every Hour it is necessary…
Vespers begins as usual. However, the chants and lyrics we hear seem to burn. In my opinion, there are no more penetrating texts in Orthodox worship than the texts of these days. I remember that when I watched the sensational film "The Passion of the Christ" I caught myself thinking: the intensity of the experience
Sent to execution, Christ still suffered a lot before her. The Roman soldiers, who were supposed to accompany Him to the place of execution, betrayed the Savior to mockery, beating and ridicule. Having laid on the head of the Lord a crown of thorns, digging its thorns into the flesh, and giving Him a heavy cross - an instrument of execution, they set out on the path to Golgotha. Golgotha or the place of execution was the hill to the west of Jerusalem, which could be reached through the city's Judgment Gate. This is the way the Savior went, having passed it in the end for all people.
Such an execution sometimes lasted several days. To speed it up, a person was not just tied to a cross, as in most cases, but nailed. Forged faceted nails were driven between the radius bones of the hand, next to the wrist. On its way, the nail met a nerve node, through which the nerve endings go to the hand and control it. The nail interrupts this nerve node. In itself, touching a bare nerve is a terrible pain, but here all these nerves are interrupted.
I followed you today
To Golgotha, to the cross...
Under the fig tree stood quietly -
There were no places nearby.
I tried to touch you
For you to heal.
With the Samaritan woman came to the well,
For you to drink.
Stretched out a dry soul
For her to live.
Waiting with Zacchaeus for dinner
All debts distributed.
And now you gave me wounds
Kiss and cry
With the Virgin and John
Stand on Golgotha.
I buried you today
You let me...
There is nothing worse than your grave
Among all the graves.
Silenced all human flesh
The Lord himself is silent.
But hope is like a thin candle
Burning in my heart.
I will come here early tomorrow
Carrying aromas,
With myrrh-bearing wives
Not afraid, but loving.
You shine on me
And sadness melts.
I will follow you with the dawn
I don't feel sorry for myself.
You will teach me humility and holy love,
So that we can no longer part
Never with you.
(Galina Kremenova, Kherson)
The crucifixion of Christ took place according to the Gospel at 9 o'clock (about 3 o'clock in the afternoon according to our time). Therefore, in the afternoon in temples, while singing the troparion: "Noble Joseph from the tree, we will take down Thy most pure Body ...", the clergy raise the Shroud (i.e., the image of Christ lying in the tomb) from the Throne, as if from Golgotha, and carry it out her from the altar to the middle of the temple in the presentation of lamps (all worshipers stand with lit candles) and while burning incense. The shroud rests on a specially prepared table (tomb), which will be in the middle of the temple for three (incomplete) days, thus reminiscent of the three-day presence of Jesus Christ in the tomb.
Then, at the rite of the removal of the Shroud, the canon "Lament of the Mother of God" is read. "Alas for me, my child, alas for me, those are mine," the Church mournfully exclaims on behalf of the Most Holy Theotokos, contemplating the horror of the Holy Days.
The charter prescribes to perform it privately, so those who did not get into the service, be sure to read this canon, amazing in depth.
"Eternal life, how do you die?" 
- in bewilderment asks His Son and God ever-devil. Thousands, thousands of mothers can recognize this cry - but, Her cry is more terrible than any cry: She buried not only Her Son, but every hope for the victory of God, every hope for eternal life. Many, it is true, looked at Christ, many, it is true, were ashamed and frightened and did not look into the face of the Mother. With what horror in the soul should we stand in the face of the Mother, Whom we have destitute by murder.,. Stand in front of Her face, stand up and look into the eyes of the Virgin Mary!.. Listen, listen to this cry! Say: Mother, I am guilty - even among others - of the death of Your Son; I am guilty - You intercede. If You forgive, no one will condemn or destroy us... But if You do not forgive, then Your word will be stronger than any word in our defense...
Then the clergy and all those praying worship before the Shroud and kiss the ulcers of the Lord depicted on it - His perforated ribs, hands and feet. And in this remaining short time, let us delve into this death with our souls, because all this horror is based on one thing: ON SIN, and each of us is responsible for this terrible Good Friday. Therefore, when we venerate the Holy Shroud, let us do it with trepidation. He died for you alone: let everyone understand this! - and we will listen to this Lament, the cry of all the earth, the cry of torn hope, and thank God for the salvation that is given to us so easily and by which we pass so indifferently, while it was given at such a terrible price to God, and the Mother of God, and the disciples .
Every person who truly lives the life of the Church knows the horror and homelessness of this day. This day is also terrible because before everyone it ruthlessly poses the question: Where would I be then, on that terrible night? And the answer to it is disappointing: even the apostles, who said that they were ready to die for Christ, and really thought that they would die for Him, all fled, even Peter, the most firm and zealous among them, thrice in the face, if you look, the most insignificant danger denied from your teacher.
The path to death is terrible for every person, and Jesus was truly a man, but, moreover, for Christ it was especially difficult. We have to think about it: we always - or often - think it was easy for Him to give His life as God who became man. But our Savior Christ dies as a man: not by His immortal Divinity, but by His human, living, truly human body!
“The sun saw what he had never seen,” says St. Ignatius (Bryanchaninov, “and, unable to endure what he saw, hid his rays, as a man closes his eyes at an unbearable sight for him: it dressed in deep darkness, expressing in darkness sadness, as deep as bitter death "The earth trembled and shook under the event that took place on it. The Old Testament Church tore apart her magnificent veil; so the most precious clothes are torn and not spared during an inevitable, decisive disaster. And all the people who had gathered for this spectacle, seeing what was happening, returned, beating their breasts ".
Then the temple is plunged into darkness. The sounds of repentance grow and embrace the worshipers. Everyone is delivered in this harsh darkness to the judgment of his conscience, remains alone with her, and the voice of repentant lines either condemns what he has done, or bitterly reproaches him for it. All ages of people stand in the dark before God 
eternal life; freezes, suddenly hearing the sounds of eternal truth, youth. The whole temple stands, confesses to God in silence, and outside the window into the deep darkness of the sky, the reflections of the green lights of the lamps go, as if there, in the firmament, finding their firm stay. This is everything experienced the day before - both penitential singing, and the darkness of the temple, and green lights trembling outside the window in the darkness of the sky - all this fills with an unprecedented breadth of experiences. There is no Liturgy on Good Friday, since on this day the Lord Himself sacrificed Himself, and the Royal Hours are performed. This is a day of especially strict fasting. There is a pious tradition not to eat any food on Good Friday until the end of the rite of taking out the Shroud (that is, until about three o'clock in the afternoon), and then to eat only bread and water. (read 1 Cor 1, 18-2,2 2. Mt. 27, 1-38. Lk.23, 39-43. Mt.27, 39-54. Jn.19, 31-37. Mt.27, 55 -61)
And on Friday evening, Great Saturday Matins is performed (days church calendar begin in the evening) with the rite of burial of the Shroud. Evening worship has a memorial character. This is the burial of Christ Himself. As at a funeral service, everyone in the temple stands with lit candles. At the beginning of Matins, the seventeenth kathisma is read - a part of the Psalter, which is usually read at the funeral of the dead or at memorial services.
"The initial chant, I will sing a tomb hymn to Thee; by the burial of Thy life of my life the entrances are opened, and death is death and hell," - this is how the canon of Great Saturday begins. This is also a cry for the buried Christ, but it sounds more and more new topic- expectation of the Resurrection, premonition of Easter. "Don't weep for Me, Mati, seeing in the coffin... I will rise up and be glorified," the choir sings. And the Gospel is read already on Sunday about the appearance of angels at the burial place of the Crucified Christ, about how the myrrh-bearing women did not find Jesus where he was buried. Only a few days left until Easter...
A quiet procession with the Shroud and candles ends the Matins of Great Saturday. When the procession goes around the temple, everyone sings the funeral service "Holy God, Holy Strong, Holy Immortal, have mercy on us ..." And only a few hours separate this procession from the next one, performed on Sunday midnight, already Easter.
On Friday morning, the Royal Hours of the Great and Holy Heel are celebrated. Liturgy is not served on this day, and it is also not recommended to eat food on this day, at least until sunset or until the end of Matins with the Removal of the Shroud.
It is also fitting to know this, as if we were in Palestine, on this holy day of the Great Heel, not to create the Pre-Sacred, below the perfect Liturgy, but below we set the meal, below we eat on this day of the crucifixion. But if someone is very weak, or has grown old, and cannot stay fast, bread and water are given to him after the setting of the sun. Sitse for receiving from the holy commandments of the saints, the apostle, do not eat on the Great Heel. For the word of the Lord, the Lord said to the Pharisees: as soon as the Bridegroom is taken away from them, then they fast on thy days. Here the most blessed apostles perceived, and this you found in the apostolic traditions, carefully passing through this. But even the correct epistle of His Holiness Dionysius, Archbishop of Alexandria, presupposes this.
Holy and Great Heel (Royal Hours)
Kiev-Pechersk Lavra. Beginning at 8.00 Exaltation of the Cross Church, Refectory Church (find out the exact time of the beginning of worship in your church)
Meaning
The order of following the Hours is very ancient. Ever since apostolic times, the monuments of that era indicate the 3rd, 6th and 9th hours as the hours at which Christians gathered for prayer. With the onset of the day, at the very first hour of it, they turned to God singing psalms, which served as the establishment of the 1st hour. At the third hour (our time at 9 o'clock in the morning) they remembered the descent of the Holy Spirit upon the Apostles and called upon His grace. The sixth hour was dedicated to the remembrance of the Crucifixion of the Savior, which took place at the same time. The ninth hour is a remembrance of His death on the cross. The service of each hour consists of 3 psalms, troparia and some prayers. The reading of the Gospel and prophecies is added to the Royal Hours.
At the 1st hour, the Evangelist Matthew tells how all the Hierarchs made a council against Jesus in order to put Him to death and, having bound Him, betrayed Pontius Pilate - the ruler (Matt. 27). At the 3rd hour, the Gospel of Mark is read about the torment of Christ in Pilate's praetorium. The 6th hour commemorates the crucifixion of our Lord Jesus Christ. 9th hour - His death.
By this combination of hours into one whole, the main idea of establishing the hours is carried out as a prayerful glorification of the sacred times and dates that marked and sanctified the work of our salvation.
Thus, just as the Liturgy of Holy Thursday is the Liturgy of all Liturgies, so the Royal Hours of Great Friday can be called the Hours of the Hours.
Vespers and the Removal of the Shroud
Kiev-Pechersk Lavra. Start at 14:00 - Assumption Cathedral, Refectory Church
Meaning
In the first centuries of Christianity, Holy and Great Friday was called Easter of the Crucifixion or Easter of the Cross, according to the words of the Apostle Paul: "Our Easter is Christ sacrificed for us" (1 Corinthians 5:7). Only from the 2nd century did the Pascha of the Resurrection, the Pascha of common triumph and joy, begin to separate from this Pascha.
Good Friday has always been the day of the strictest fasting and sadness, "the day of sorrow on which we fast." The Apostolic Epistles command those who are able to spend this day in perfect fasting without food. Therefore, on Good Friday, after the hours, as a sign of sorrow, the Liturgy is not served, but solemn Vespers is performed. Vespers begins at the time between 12 and 3 pm (that is, between the 6 and 9 hours, when the crucifixion and death of the Lord Jesus Christ took place). In the middle of the church rises a cross - a crucifix, to which worshipers come to venerate. The very first hymns of Vespers take us to the great and terrible moments that flowed by Golgotha. What the Passion followed on Friday night was now being fulfilled: “We see the terrible and extraordinary mystery that is now happening: binds the one who freed Adam from the curse; Testing (seeing through) hearts and wombs (secret thoughts) is subjected to an unrighteous test (interrogation); in the dungeon shuts up the One who shuts the abyss; Pilate faces the One who is tremblingly heavenly forces; the Creator is slapped by the hand of creation; on a tree (on death on the cross) He who judges the living and the dead is condemned; in the tomb lies the Destroyer (Conqueror) of hell ”(the last stichera on the Lord cried).
The last dying exclamation of the Son of God, who was dying on the cross, pierces our hearts with unbearable pain: My God, my God, take Me away, Thou hast left Me for all. The betrayal of Judas, the denial of Peter, the humiliation before Caiaphas, the trial by Pilate, and the abandonment by the disciples did not end the suffering of the Son of God. Nailed to the cross, crucified and dying a painful death, He was forsaken by His Heavenly Father. No human word can express this thought: the God-forsakenness of the Only Begotten from the Father of the Son of God. “Not parting from humanity, the Divinity hid itself so in the soul of the Crucified God-Man that His humanity was betrayed by all the horrors of helpless sorrow” (Archbishop Innokenty). True, remaining omnipresent, He was in the tomb carnally (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 (filling everything) Undescribed (Unlimited, Ubiquitous). But, despite the omnipresence, His God-forsakenness is full of great tragedy, for He, the One from the Holy Trinity, was given the opportunity to fully experience the depths of the underworld and the severity of hellish torments.
The day is leaning toward evening, and the earthly life of the God-man is coming to a close. An entrance is made with the Gospel and somehow especially comfortingly heard at these moments is the quiet evening song of the Quiet Light (literally from Greek - pleasant, joyful). This Quiet Light, illuminating the world during Its brief earthly life, is now setting. This Quiet Light is the same inexpressible light of the Divine, which the prophet Moses was honored to see at Sinai; that intolerable light, after which he had to put a veil over his face, for it shone with rays of glory, because God spoke to him. The reading of Exodus speaks of this vision of glory, and the reading of Job that follows it again shows the image of Christ in the long-suffering Job, glorified by the Lord for his long-suffering. In the 3rd proverb, the prophet Isaiah prophesies about Christ and gives an image of Him as “a lad who had neither form nor majesty. His appearance is humbled more than all the sons of men. He bears our sins and suffers for us. He was wounded for our sins and martyred for our iniquities, the punishment for (the whole) our world was on Him, and by His suffering we were healed. He is brought to the slaughter like a sheep and like a dumb lamb before a shearer, so He does not open His mouth.” Moses and Isaiah enter, as it were, into a spiritual debate, opposing each other one - the inexpressible glory, the other - the inexpressible humiliation of the Lord. Both these extremes are lost in the immensity of the infinite being of God, for the limited human mind is equally incomprehensible to both the state of the Lord's humiliation and His glory.
The prokeimenon of the Apostle proclaims David's prophecy about the death of the Lord and about His abandonment by the Father: Lay Me in the ditch of the underworld, in the darkness and the canopy of death. And the epistle of the Apostle Paul is read, resolving the mysterious perplexity of both prophets and reconciling the glory and disgrace of the Lord with his word about the cross, which is foolishness for those who are perishing, but for ... those who are being saved, it is the power of God ... because the foolishness of God is wiser than men, and the weak of God is stronger than men.
Before reading the Gospel, candles are lit, which remain lit until the end of this service. The Gospel tells us about the death and burial of the Savior, and the following stichera tells of Joseph of Arimathea, who came to wrap His most pure Body with a shroud. And immediately after this, as if a message was brought from the heavenly world, a verse is heard: The Lord reigns, clothed in splendor. The Lord reigns though he dies; The Lord reigns, though He descends into hell; The Lord reigns and all-laughing hell (ridiculing everything) (the next verse) is horrified at the sight of Him: its shutters are broken, the gates are broken, the tombs are opened and the dead, rejoicing, rise up. The 2nd and 3rd stichera are dedicated to this mysterious descent of the Lord into hell and His glorification. The last stichera from the heavenly heights and from the infernal underworld leads us again to the tomb of our Savior. He, dressed in light like a robe, Joseph took down from the tree with Nicodemus, and, we see the dead naked unburied, we perceive merciful weeping, weeping, saying: Alas, sweetest Jesus, Whom the sun, seeing hanging on the cross, was covered with darkness, and the earth trembled with fear, and the veil of the church was torn. And now I see You, willingly accepted death for me. How shall I bury Thee, my God, and with what shroud shall I wrap? With what hands will I touch Your incorruptible body, what songs will I sing to Your exodus, Generous? I magnify Your Passion, I will hymn and Your burial with the Resurrection, crying out: Lord, glory to You; After this song, the clergyman, accompanied by the laity (depicting Joseph with Nicodemus), lifts the Shroud from the Throne and takes it to the middle of the church. During the removal of the Shroud, the choir sings the troparion: Good-looking Joseph from the tree will take down Your Most Pure Body, wrapping it around with a clean Shroud; and stench in the coffin none covering put. At the end of this hymn, the Shroud is kissed, around which one can already see the breath of angelic wings: the angel appeared to the myrrh-bearing women standing at the tomb, anticipating them about the incorruption of the Most Pure Body of Christ.
On Great Friday Compline, which follows immediately after Vespers and the Carrying Out of the Shroud, the canon for the Lamentations of the Virgin is read or sung. In it, the Church illuminates the secret, inner meaning of what the people expressed in the well-known folk tale "The Virgin's Passage Through Torments." In marvelous words, the Church reveals to us that the abandonment of the Son of God by the Father and His descent into hell was shared with Him by His Most Pure Mother. And if history was silent about this, and people passed by the Lamb of God, who was ripening the slaughter of Her Lamb, then church poetry on this day brings to the One Whose heart was now pierced by a sharp weapon, the wondrous gift of her songs, a pearl necklace of tears. The troparion of Song 7 says, as it were, on behalf of the Mother of God: “Receive me now with Thee, My Son and My God, so that I may go down with You into hell, Master, do not leave Me alone.” “From now on, joy will never touch Me” (troparion of the 9th song), weepingly said the Immaculate. “My light and My joy have gone to the tomb; but not
I will leave Him alone, and here I will die and be buried with Him.” “Now heal my spiritual ulcer, My child,” cried the Most Pure One with tears. "Rise up and quench My sorrow - you can do whatever you want, Vladyka, and you do, although you were buried voluntarily." The Mother of God, who was present with her Son at the marriage in Cana of Galilee and implored Him to turn water into wine, even then believed that Her Divine could create everything.
Son, for she said to the servants: "Whatever He says to you, do it." And now, seeing Him already dead, She knew about the Resurrection of the One about Whom the Archangel Gabriel foretold to Her on the day of the bright Annunciation. And in response to Her faith, “The Lord secretly says to the Mother: “Wishing to save My creation, I wanted to die, but I will rise again and I will magnify You as the God of heaven and earth.” The canon ends with this mysterious conversation between the Son and the Mother.
Burial of the Shroud
Great Friday Vespers is the eve of Great Saturday Matins, during which the Church performs the rite of the Burial of the Lord Jesus Christ. Matins usually begins late on Saturday night. But it also happens that it happens in the evening (find out in your temples).
Kiev-Pechersk Lavra. Beginning at 17:00 - Refectory Church. 23:00 - Assumption Cathedral
After the Six Psalms and the Great Litany, three troparions are repeated again, with which Vespers Heel ended: Good-looking Joseph, When you descended to death, the Immortal Belly, to the Myrrh-bearing women, and the singing of the Immaculate begins. These Immaculates represent a special verse of the 118th psalm. The Jews had a custom during the Passover supper and at the end of it to sing psalms, and especially psalm 118, dedicated to their exodus from Egypt. According to the Gospel story, Christ and his disciples also left the house where the supper was being celebrated, while singing a psalm, in all likelihood, exactly the 118th: And having sung, they went to the Mount of Olives. With a verse, Blessed be Thou, Lord, teach me with Your justification, the Lord buried Himself, Coming to suffering and death; This verse, henceforth, is always sung by the Church at the burial of the dead. In the Immaculates, divided into three articles or departments, the Old and New Testaments mysteriously echo each other; there is, as it were, a dialogue between Christ and the Church. Life, how you die, - the Church asks, and Christ answers with the words of the 118th psalm, which is a prophecy about Himself. He is precisely the One who did not break a single note in the Law of the Lord, who to the end fulfilled everything that was foretold about Him, who loved the Commandments of God with all his heart, more than gold and all the treasures of the world loved them. To each verse of the psalm, the Church responds with "praise" to Christ God and magnification of His suffering and burial. The verses of the psalm - Immaculate - are usually sung, and the Praise is proclaimed by the priest or reader. Praise ends with an appeal to the Holy Trinity for mercy on the world and a petition to the Mother of God: To see Your Son, resurrection, Virgin, vouchsafe Your servant. In these words, the Sunday motif appears for the first time, and the rising dawn of the resurrection is already visible. The choir joyfully sings Sunday troparia (the Angelic Cathedral was surprised in vain by imputing you to the dead, etc.) with a refrain Blessed are you, Lord, announcing that the time of sobbing is over, for a shining Angel is already flying to the tomb of the Life-Giver to proclaim to the myrrh-bearing women about the Resurrection of the Savior. But the stone from the tomb has not yet been rolled away, and the Gospel, usually read at Matins on the Resurrection, is not read on this Great Saturday Matins, and, at the end of the “Praise”, omitting the Gospel reading, the canon, exceptional in its beauty, is sung by the wave of the sea. The irmos of the first song of this canon says that the descendants of the Jews who were once saved when crossing the Red Sea, hide underground (bury) the One Who once hid their persecutor and tormentor, the pharaoh, with a wave of the sea. This canon is a funeral hymn to Him Who opened the “gates of life” for us by His burial. Numerous images of the prophecies of Habakkuk, Isaiah, Jonah about the resurrection of the dead and the resurrection of those in the tombs and the joy of all earthly ones, stand in this canon as divinely inspired insights of the faith of ancient people who saw from the darkness of the ages of the Old Testament the non-evening light of Theophany and the Resurrection of Christ.
Adam's transgression was "human-killing, but not God-killing"... Therefore, Christ - God, having put on human flesh, gave the earthy being of the flesh to suffering and death in order to change the corruptible into incorruption by His Divinity and thereby save the human race from death and give people eternal Sunday. This last action of God's love - the position of Himself in the grave, in fulfillment of the words of Christ about the grain of wheat, which, having fallen into the ground, must die in order to come to life, is the final act of the Incarnation and, as it were, a new world creation. The old Adam is buried and a new one is rising. “This Saturday is blessed, in which the Lord rested from all His works,” the canon says. In the first world creation, the Lord, having completed all the works, and on the 6th day creating man, rested on the 7th day from all His works and called it “Saturday” (which means the day of repose). Having completed the “doing of the smart world”, and on the 6th day, having restored human nature that had decayed with sin, and renewing it with his saving cross and death, the Lord, on the present 7th day, rested in the sleep of repose. “The Word of God descends with the flesh into the tomb, descends into hell with His incorruptible and divine soul, separated by death from the body.” “But His soul is not kept in hell”: “Hell reigns, but not forever ... for You laid Yourself in the tomb, Sovereign, and with Your life-giving hand tore apart the keys of death and preached true deliverance to the sleeping ones from time immemorial, You yourself became the firstborn from the dead ". The canon ends with a marvelous song: Do not weep for Mene Mati, seeing in the tomb, You conceived the Son in the womb without a seed: I will rise and be glorified and exalt with glory, unceasingly (infinitely) like God, magnifying You with faith and love. For this promise, with grateful love, the church hymn answers after this:
Every breath praises the Lord. The words of the stichera sound with joyful hope: "Rise, O God, who judges the earth, for You reign forever." But the Sabbath day has not yet ended, and the words of the last stichera, full of dogmatic meaning, remind of this: The present day secretly great Moses foreshadowed, saying: and God bless the seventh day, this is a blessed Saturday, this is the day of repose, stink of all Your works, the Only Begotten The Son of God, looking at death (by Providence determined for death), having taken care of the flesh: and in the hedgehog, returning again by the resurrection, giving us eternal life, as if he alone is good and philanthropist. After that, the Church glorifies the One to whom we owe our salvation: Blessed be Thou, Virgin Mother of God... Glory to Thee, who showed us the light, the priest proclaims, and the Great Doxology is sung. This song - Glory to God in the highest and on earth peace, goodwill towards men - once sung by the Angels at the cave of the Savior born into the world, here, at His tomb, sounds especially solemn. While singing, the Holy God, the priest, dressed in all the sacred clothes, makes the Shroud three times incense and carries it around the temple to the funeral bells. This rite is the Burial of Christ. Upon the return of the procession, the troparion Good-looking Joseph is sung, and follows, full of deep and reverent meaning, paroemia, Ezekiel's reading, preceded by the prokimon: Resurrect, Lord, help us, and deliver us for Your name's sake.
And the hand of the Lord was upon me... and he set me in the midst of a field full of human bones, and they were very dry. And the Lord said to me: Son of man, will these bones live? And I said: Lord God, You are all this. And the Lord commanded the prophet to speak a prophecy to the bones: “Thus says the Lord: dry bones, hear the word of the Lord. Behold, I will bring the spirit of life into you, and I will give you sinews, and I will build flesh upon you, and I will cover you with skin, and I will give you My Spirit, and you will live and know that I am the Lord.” And when the prophet spoke, there was noise and movement, and the bones began to approach each other: bone to bone, each to its composition. And flesh grew on them, and skin covered them, but there was no spirit in them. And the Lord commanded: "Prophesy about the Spirit, son of man, and say to the Spirit: Come Spirit from the four winds and blow into these dead that they may live." And the prophet spoke a prophecy, and the spirit entered into them, and they came to life and stood on their feet - the cathedral was much greener. And the Lord spoke through the prophet, addressing
as to all the human race: “Behold, I will open your graves and bring you out of your graves, My people, and I will give you My Spirit, and you will live, and I will set you on your land, and you will know that I am the Lord: I have spoken and will create » In this, full of strength and power, description of the general resurrection in the flesh of the human race, the trumpet of the Archangel is already heard, announcing the onset of a new life in the next century. Old Testament aspirations and forebodings are being fulfilled. Sighs are heard. And the word of the Apostle sounds solemnly: Christ redeemed us from the oath (curse) of the law, becoming Himself an oath instead of us (as it is written: cursed is everyone hanging on a tree), so that the blessing given to Abraham, through Christ Jesus, would spread to the Gentiles (to all nations ) so that we
receive the promised Spirit through faith.
The subsequent Gospel again reminds us of the tomb standing before us, of the seal attached to the stone and the guard guarding it. The Shroud is kissed again, and the Church blesses Joseph of ever-memorable, who came to Pilate at night and asked to give him This Wanderer, Who has no where to lay his head. Together with Joseph, who gave the last earthly rest to the Lord, the believers worship the Passion of Christ, and with this worship ends Great Saturday Matins.
