О храме, его частях и принадлежностях

The first church of God on earth was the tabernacle. Then the Temple of Jerusalem was built by Solomon. After its destruction by Nebuchadnezzar, the king of Babylon, the second Jerusalem temple was created, which survived until the time of the Lord Jesus Christ and was destroyed in the 70th year after the Nativity of Christ. In the New Testament, the upper room in which our Lord Jesus Christ celebrated the Last Supper with His disciples and established the sacrament of communion was the first Christian church. After the descent of the Holy Spirit on the apostles, the apostles and disciples of Christ - men and wives - also gathered in the upper room. There they continued with one accord in prayer and supplication (Acts 1:13–14) and broke bread (Acts 20:8:11), i.e. celebrated the Eucharist. When the number of Christians increased, they celebrated the Eucharist in the upper rooms of other houses. The upper room where they were going, no doubt, was distinguished by its external splendor, like the upper room in which the Lord taught His disciples His Body and Blood, which was “great, laid down” (Mark 14:15). During the existence of the Jerusalem Temple, the disciples of Christ remained with one accord in the church every day (Acts 2:46), but broke bread from house to house (Acts 2:46). When persecution of Christians by pagans arose and it was impossible to celebrate the Eucharist in homes, then Christians celebrated services in the catacombs, in dungeons. There they hid from persecutors, there they buried the dead, there they built churches. After the end of persecution under Emperor Constantine the Great, churches began to be built on the surface of the earth. An Orthodox Christian church becomes a church of God when it is consecrated by a bishop; when the bishop himself does not consecrate it, then during the priestly consecration an antimension consecrated by the bishop is placed in it. Thus, the church of God is a special building dedicated to God, in which, in addition to other services, the divine liturgy is performed, and for the performance of which there is an antimension on the throne, consecrated by the bishop, believers gather in the church to offer common prayers to the Lord (Luke 19:46) and to receive the grace of God through the sacraments 1. A church, by the very fact that believers gather in it, is called a church, i.e. the same word that refers to the community of believers in Jesus Christ (1 Cor. 14:23; 1 Tim. 3:15; Acts 5:11). Every Orthodox church is actually the church of God (Luke 19:45–46). The throne in the church is the throne of the Triune God. At the same time, each church has its own special name: for example, one is called the church, or church, of the Nativity of Christ, the other - the Assumption of the Blessed Virgin Mary, the third - the Archangel Michael, the one - the Apostles Peter and Paul, etc. Churches are so called because they were built and dedicated to God in memory of one or another event from the history of faith or in memory of a saint of God chosen as a special intercessor before the Lord. Churches, or churches, have a different appearance at the base (according to the plan). Some churches form a cross, others a circle, others have an octagonal shape, in the shape of a star, and others have an oblong shape, like a ship. The appearance of the cross means that the Church of Christ received life and strength through the cross. The appearance of a circle signifies the eternity of the Church, since in a circle neither beginning nor end is visible. The appearance of a star depicts that the Church, like a star, shines with the grace-filled light of Christ; the oblong view, like a ship, shows that the Church, like a ship, leads us through the sea of ​​life to the haven of eternal life. At the top of the churches, sometimes there is one, sometimes several domes (like towers with a convex roof) and above them there are “heads”, otherwise “pomes”, “foreheads”. The chapters have special meaning. One head serves as the image of the Highest Head of the Church - Jesus Christ; three chapters are a sign of the three hypostases of the Holy Trinity; five chapters depict the Lord Jesus Christ and the four evangelists; seven chapters have the meaning of seven sacraments, seven gifts of the Holy Spirit, seven ecumenical councils; nine chapters signify nine angelic ranks; thirteen chapters mean Jesus Christ and the twelve apostles. Every dome is a church dome, and where there is no dome, there is the top of the church, crowned with a cross, as a sign of victory. Just as the Old Testament tabernacle and temple of Solomon, built according to the instructions of God Himself (Ex. 25:40), were divided into three parts: the Holy of Holies, the sanctuary and the courtyard - so the Christian Orthodox church is divided into three parts: the altar, the church itself, or church, and the porch with the porch. The altar symbolizes the upper world, the highest heaven, where God dwells in unapproachable light, also the earthly paradise where our ancestors lived, and finally, those places where the Lord preached, where he instituted the Last Supper, where he suffered, suffered death on the cross, where His resurrection and ascension into heaven took place. The altar is the place of the celebrants alone, who, like heavenly disembodied forces, serve before the throne of the King of glory. The middle part of the church, to which, in fact, the name of the church and church belongs, means the blessed kingdom of Christ on earth, consisting of those who believe in Him. This part of the church is reserved for the laity, but only for the faithful, i.e. believers in Christ who have received holy baptism. The porch with the porch is a place for penitents and catechumens, i.e. preparing for holy baptism. The altar is located on the eastern side of the church. Those standing in the church facing the altar pray to the east. In the east there was paradise, in the east our salvation was made. The Lord, who gives life to everything, is called the East (Zech. 6:12; Ps. 67:34), the East from above (Luke 1:78), the Sun of righteousness (Mal. 4:2). The altar is arranged above other parts of the church by a step, two or more; In this way, he becomes visible to those present in the church and, by his elevation, indicates that he marks the heavenly world. The most important accessory of the altar is the holy altar. It depicts the heavenly throne of God, and the Lord Almighty Himself is mysteriously present on it. It is also called an altar because a bloodless sacrifice for peace is made on it. The Throne also represents the Tomb of Christ, since the Body of Christ rests on it. The throne is quadrangular; its four sides depict that a sacrifice is being made on it for the east, west, north and south - all countries of the world, that all sides are called to partake of the Body and Blood of Christ. Since the throne marks both the Holy Sepulcher and the throne of God, two different clothes are placed on it, with which the throne is dressed: first, a white robe, called the “lower” and the srachitsa; it depicts the shroud with which the body of the Savior was entwined (Mark 15:46); then light, shiny clothing is put on, called outer clothing, also indium: it represents the glory of the throne of the Lord. When the church is consecrated, the lower garment of the throne is tied with a rope (rope). It marks the bonds by which the Lord was bound when He was led to the high priests Annas and Caiaphas (John 18:24). On the outer clothing of the throne there is an iliton, which means wrapping, i.e. quadrangular boards, linen or silk fabric. Iliton represents the shrouds with which the Lord was wrapped at Christmas, and the sir with which the head of Jesus Christ was bound in the tomb (John 20:7). The antimension, a silk (formerly linen) cloth with the image of the Lord in the tomb, is relied upon and used to wrap it. The antimension is, as it were, the throne itself. The word antimins means co-throne, instead of throne. Like the throne, the antimension is called a meal. The antimension is revealed only during the liturgy, namely before the beginning of the liturgy of the faithful, and is closed at the end of it. Without it, the liturgy cannot be celebrated. On the antimension it is written: “This antimension, this is the sacred meal for the offering of a bloodless sacrifice in the Divine Liturgy.” Over the antimension, during its consecration, everything is done that is done during the consecration of the throne. The antimension is consecrated only by the bishop. He anoints the antimension of St. world and puts parts of the relics into it, and then writes his name on it. The bishop's signature on the antimension means that in the church in which the antimension lies on the throne, the service is performed with the blessing of the bishop. The relics of saints are placed under the altar in a specially constructed box if the bishop himself consecrates the altar. When performing a bloodless sacrifice on the throne, the Lord rests on the honest martyrs who suffered for Him. The Church is guided in this case by the revelation of Saint John the Theologian, who saw an altar in heaven and under the altar the souls of those beaten for the word of God and for the testimony they had (Apoc. 6:9). To signify that God Himself is mysteriously present on the throne, the Holy Gospel, the word of God, is placed among the throne (John 1:1). The Altar Gospel is bound in a special binding, which contains icons: in the middle - the Resurrection of Christ, and in the corners - the four evangelists. At the top of the binding - Matthew and John - from among the 12 apostles, at the bottom - Mark and Luke - from the 70. The throne serves as the place where the bloodless sacrifice made by the Lord on the cross is performed; therefore, there is always a cross on the throne (sometimes a cross is placed behind the throne, called “altarpiece” and “removable”). At first, namely among the Romans, the cross served for a shameful and painful execution. With the death on the cross of the Lord, who gave us salvation, the cross became a sign of victory over death and hell, and with reverent remembrance of the suffering and death of the Lord it contains saving power. The cross on which the Lord Jesus Christ suffered has not survived intact to us. There is no doubt that the Lord's cross had four points. And if on the Lord’s cross there was a stand under His feet, and if it, as well as the board above the Lord’s head, were wider than the wood of the cross and protruded with their ends, then the cross could have been eight-pointed. In the Orthodox Church, a four-pointed, six-pointed, and eight-pointed cross is used. The saving power of the depicted cross depends not on the ends of the cross, not on how many ends the cross has, but on the Lord Savior crucified on the cross. On the throne, marking the Holy Sepulcher, is placed the ark, otherwise - the ark, the tabernacle, in which the Holy Gifts are placed - the Body of Christ the Savior, nourished with Blood, which are preserved for the sick, and in Lent - for presanctified liturgies. The ark is made like the Holy Sepulcher, or the cave in which the Savior of the world was buried, and is called a “tomb.” It is also kept on the throne. miro. Lamps are placed behind the throne or on the throne to depict the light of Christ, enlightening the world. In some places, a canopy, a canopy, otherwise called a ciborium, is arranged over the throne. The canopy above the throne forms, as it were, the sky, stretched over the earth, on which the sacrifice is made for the sins of the world. Behind the throne there is a high place, that is, an elevation on which stands the seat (cathedra, throne) of the bishop, who during the service depicts the Lord of glory. In the northern part of the altar there is an offering, in other words, a table for preparing the Gifts. It is called an offering because the Gifts offered for the celebration of the liturgy rest on it, the offering is also called an altar because the bread and wine are prepared on it for the bloodless sacrifice. During the proskomedia, the birth and suffering of the Savior are remembered on the altar, therefore the altar depicts Bethlehem, or more precisely, the manger in which the Lord Jesus was laid at birth, and Golgotha, on which He drank the cup of suffering. On the altar, in preparing the bread and wine for the Eucharist, certain sacred vessels and sacred things are used, which, in some way, belong to the altar. They are: paten, cup (chalice), star, spear, spoon, lip, covers and ripids. A paten is a dish on which particles taken from prosphoras are placed, and the main one is a lamb, i.e. that part of the prosphora which, during the liturgy, upon the invocation of the Holy Spirit, is transformed into the true Body of Christ. The paten differs from other dishes used in the liturgy in that it has a stand, like a leg, which is made to make it more convenient to carry the Holy Gifts on the paten, especially holding it on the head. In addition to the paten, two more dishes are served at the proskomedia, but without stands. One is used when removing a lamb from a prosphora, the other when removing a part from a prosphora in honor of the Mother of God, in honor of the saints, as well as for the living and the dead. The star consists of two arcs connected to each other with a screw so that they can be folded together and moved apart crosswise. It is used so that when covering the paten with a covering and air, the particles lying on the paten do not mix with each other. The star symbolizes the star that led the Magi to the Savior of the world who was born on earth. The cup in liturgical books is mostly called a chalice (drinking vessel); it reminds us of the death of Christ the Savior, of the cup of His suffering (Matthew 20:22–23; 26:39). It depicts the cup that Christ the Savior gave to the disciples at the Last Supper. Liar, spoon, or lavida, is used to teach the Body and Blood of Christ to believers. It symbolizes those tongs with which the seraphim took coal from the altar of heaven, touched it to the lips of the prophet Isaiah and cleansed them (Isaiah 6:6). The coal of the Body and Blood of Christ cleanses both the body and soul of believers. The covers are used for the paten and chalice. There are three covers: one covers the paten, another covers the chalice, and the third covers the chalice and paten together. The first two covers are smaller in size than the third and, in contrast to it, are called pokrovtsy, and that one is called a cover. Usually the cover and cover are called air. But, in fact, the latter is called air (aer), because, waving this veil over the honest Gifts during the singing of the Creed, the priest shakes and shakes the air and thereby portrays the coward who was at the resurrection of Christ. In accordance with the different sacred memories that occur during the liturgy, the coverings and the air have different signs. So, at the proskomedia, when the Nativity of Christ is remembered, they mean the baby swaddling clothes of Jesus Christ. When placing the paten and chalice on the throne, after transferring them from the altar (which depicts the removal of the Lord from the cross and His placement in the tomb), the cover over the paten means the sir who covered the head of the Savior in the tomb. The shroud above the chalice signifies the shroud with which the body of the Lord was entwined, and the air with which the priest covers the paten and chalice together signifies the stone rolled against the door of the tomb. Guba, or sponge, or musa, is used in the liturgy for wiping the paten over the chalice after all the particles lying on the paten have been lowered into it. This lip rests on the antimins and is called the antimins; and since it, together with the antimension, is wrapped in an iliton, it is also called “liton”. It symbolizes the lip which, having been filled with bile and stool, was brought to the lips of the Lord Jesus. A spear is a knife made like a spear, sharp on both sides, used for removing and perforating a lamb and for removing particles in honor and memory of the Mother of God, saints, as well as for the living and the dead. It depicts the spear with which the most pure ribs of the Savior were pierced (John 19:34). Ripides (fans) were first used to drive away insects from the Holy Gifts and were made from thin skins, or from peacock feathers, or linen. Nowadays, the ripida has a metal circle attached to a long handle with the image of a six-winged cherub. Ripids are used during the service of a bishop, and during the service of a priest, the ripids are replaced by a cover. During the bishop's service, ripids are worn during the carrying of the Holy Gifts at the liturgy (at the big entrance), the cross at Matins on September 14, etc. The ripids depict the penetration of heavenly powers into the mystery of the salvation of people accomplished by the Lord. Just as the northern, left side of the altar is designated for the altar, so the southern, right side is for the vessel preserver. Vessels, books, and vestments are stored here. In ancient times, the vessel depository was under the jurisdiction of deacons and therefore was called “diaconnik”. The altar is separated from the middle part of the church by the iconostasis, i.e. a more or less solid wall lined with icons. There are three doors in the iconostasis that lead from the church to three sections of the altar, namely: the doors in the middle of the iconostasis, called the royal doors, the royal gates, lead to that part of the altar where the throne is located; to the left of the royal doors are the northern doors, which serve as the entrance to that part of the altar where the altar is located; to the right of the royal doors - the southern doors, or midday doors, enter the part of the altar in which the deaconnik (vessel storage room) was previously located, therefore the southern doors were called deacon doors. The doors are called “royal” because during the liturgy the King of Glory comes through them to feed the faithful with His Divine Body and His Blood. The royal doors are called “holy” because the Holy Gifts are carried out through them. The royal doors are also called great because of their size, in comparison with the southern and northern ones, and because of the greatness of the grace-filled gifts that the faithful are granted in them. The opening of the royal gates depicts the opening of the heavenly Kingdom to the people. In front of the royal doors, from the inside of the altar, a curtain is hung, which in liturgical and other books is called, in relation to the royal doors, as if the external doors of the altar, an internal curtain, an internal door. The removal of the veil marks the revelation to the world of the mystery of salvation (Rom. 14:24), hidden from ages and generations, but now revealed (Col. 1:26). The iconostasis, covering the altar that signifies heaven, depicts those who live in heaven; in the iconostasis there are icons, or images, of the Lord God, glorified in the Trinity, the Blessed Virgin, Sts. angels, saints prophets, saints the apostles and other saints of God and images of sacred events that took place for our salvation. The use of icons dates back to ancient times; in the Old Testament, in that part of the church in which the Jews prayed, according to God’s instructions, cherubim were depicted on the curtain separating the sanctuary from the Holy of Holies (Ex. 26:31:33). And in the most holy of holies, the Lord commanded to make a cover for the ark of pure gold and on it two chased cherubim, and the Lord said to Moses: “There I will reveal myself to you and speak to you over the cover” (Ex. 25:14–22). Thus, the images of the holy inhabitants of heaven were where the Lord gave His revelations. In the Christian Orthodox Church, according to tradition adopted by the VII Ecumenical Council, the beginning of the use of holy icons was laid by the Lord Jesus Christ Himself, who gave the image on the ubrus (towel). Through his servants, Abgar, the king of Edessa, asked the Lord to come to him and heal him. Among the servants was a painter. He tried to depict the face of the Lord, but could not. The Lord took pity on him, ordered him to bring water and a towel, washed himself, wiped his face with the towel, and the face of the Lord appeared on him. This icon on the ubrus (towel) is called an image not made by hands (celebration on August 16). A legend has been preserved that the Evangelist Luke painted an icon of the Mother of God. From the first times of Christianity, icons were in the catacombs, in which Christians in the first three centuries took refuge from persecutors, buried the dead and built churches. When the persecutors of icons appeared (in the 8th century), then at the 7th Ecumenical Council the dogma (teaching) on ​​the veneration of icons was considered and, on the basis of ancient paternal traditions, it was necessary to venerate icons. Reverence should not be for wood, not for paints, not for canvas, but for those who are depicted on them. The honor given to the image refers to the one who is depicted. Disrespect for an icon is an insult to the one it depicts. The icons in the iconostasis are placed in a certain order. Usually, on the right side of the royal doors, an icon of the Savior is placed, next to it (if there are southern doors next to this image, then next to the southern doors) there is an icon of the church, or an icon of the saint to whose memory the church is dedicated. To the left of the royal gates there is an icon of the Mother of God, and on the very gates, depicting the entrance to the Kingdom of Heaven, there is an icon of the Annunciation of the Most Holy Theotokos, since the Annunciation, according to the Church, was the main thing of our salvation, and icons of the evangelists, evangelists: Matthew, Mark, Luke and John, who, like the archangel, were evangelists to the world about Christ the Savior. An icon of the Last Supper is placed above the royal doors, which seems to teach that those who wish to follow the path of Christ and be worthy of entry into the Kingdom of Heaven should be honored with the Lord's meal, prepared behind the royal doors in the altar and offered to the laity at the royal doors. Just as on the royal doors there are icons of the harbingers of human salvation (the Archangel Gabriel, in the icon of the Annunciation, and the evangelists), so on the northern and southern doors are depicted the messengers of God's will - angels sent to serve for those who want to inherit salvation; and sometimes prophets are forerunners of the will of God; sometimes saints are expositors of the word of God; and holy deacons, representing angels and in charge of those parts of the altar into which the northern and southern doors lead; in larger churches, along with the icons of the Savior and the Mother of God, icons of the most revered saints are placed. Above them, in the second row, are icons of the most important feasts of the Lord and the Virgin Mary, depicting events that contributed to the salvation of people. In the third row are placed icons of those saints of God who, both on earth and in the heavenly world, were honored to be closer than others to the Savior of the world, namely: above the icon of the Last Supper is placed an icon depicting Jesus Christ Himself and on the right side - the Mother of God, and on the left - John the Baptist 2. On either side of these images, which are collectively called “Deesis”, icons of Sts. apostles, in the next row there are icons of the Old Testament saints of God - the prophets, and between them - the icon of the Mother of God with the Eternal Child, who was their hope and joy and the subject of their prophecies. The top of the iconostasis is crowned with the crucifixion of the Savior - an image of that through which salvation and the Kingdom of Heaven were granted to people. The iconostasis, separating the altar from the middle part of the church, is arranged on the elevation on which the altar is located. This elevation does not end with the iconostasis, but protrudes forward into the very middle part of the church and is called solea, i.e. elevation. The Solea, being connected to the altar, serves as a continuation of it. And just as for the clergy, during their communion at the throne, the altar is likened to the upper room where the apostles were at the supper, so for the laity the soleia serves as an upper room, an upper, elevated place in which they partake of the Lord’s Table. The place of the sole opposite the royal doors, where the deacon goes out to pronounce the litanies and read the Gospel, is called the pulpit, i.e. climbing. It is also called the pre-altar pulpit. The pulpit depicts those elevated places - a ship, a mountain, from which the Lord preached, and that stone from which an angel preached to the myrrh-bearing women about the resurrection of Christ. Along the edges of the solea, opposite the northern and southern doors, there are places for readers and singers, which are called faces. The singers depict the faces of angels singing praises to the Most High. Readers and singers are also called clerics, i.e. chosen by lot for psalmody and reading in the church (as was the case in ancient times). That is why the places on the solea where clergy are placed are called choirs. At each of the two choirs there is a holy banner for each face, i.e. an icon hanging on a pole, in the form of a banner, depicting the victorious banner of the Church of Christ, which is constantly at war with the enemies of salvation. Thus, banners, like banners under which the soldiers of Christ gather, stand in front of the believers in the church; they are worn by clergy, readers and singers at the head of religious processions. During the bishop's service, an elevated place for the bishop, or pulpit, is built in the middle of the church, which, in contrast to the pulpit on the sole, or pre-altar, is called the "bishop's pulpit", the "cloud place". In the vestment place, the bishop not only dresses, but also sometimes performs part of the service (for example, at a liturgy), sometimes the entire service (for example, a prayer service, a memorial service), and prays among the people, like a father with his children. Behind the vestment place on the western side of the church, opposite the altar, there are doors or gates leading into the vestibule. These gates are called red in the Church Charter, as they are sometimes decorated with special splendor. They serve for ceremonial exits from and entrances to the church, such as, for example, during religious processions. These gates are also called “church gates”. The narthex, otherwise the pre-church, is divided into two parts: the inner narthex, which the Typikon always points to when talking about the narthex, and the outer narthex, or porch. This part of the church in some churches, and especially in monasteries, is called the “meal”, because in it or near it the monks dine, and the porch and porch in ancient times were designated for the catechumens and penitents. Here they prayed, here, especially in the inner vestibule, they often listened to teachings. Nowadays, although baptism is performed mostly on infants, adults are also baptized. The announcement of them, according to the Charter, takes place in the vestibule. In addition to the catechumen, the Church Charter prescribes certain sacred rites and prayers to be performed in the inner and outer porch (porch), namely, more repentant services, during which the faithful, humbled before God, repent of their sins, express that by their untruths they are like the catechumens and are worthy to stand with them on the porch. In the inner narthex the hours, lithium at Vespers, Compline, and the Midnight Office are celebrated. And on the porch the Charter appoints or, so to speak, allows the litia and the rite of funeral service for the dead. One of the accessories of Orthodox churches are bells. Bells are usually placed either on the roof of the church, in the dome towers, or at the entrances to the church, in belfries, which were located in the arches of the porch, and in the church itself on the western side, or near the church, in a special building built for them and called a bell tower. Bells in the Orthodox Church are intended to: a) call to worship or, as the Church puts it, “to signify,” i.e. let you know about services; b) to express the triumph of the Church and its divine services and c) to announce to those not present in the church about the well-known prayers and readings of the divine service that are performed in the church, and by ringing to excite those not present in the church to unite their prayers to the Lord with the prayers of those in the church. Bells in the Church Charter and liturgical books are designated by the words: beat, rivet, campaign, heavy, ringing. Some of these names have been preserved in liturgical books from the time when bells had not yet been introduced into use in the Christian Church (until the 8th century) and the faithful were called to worship by means of a wooden or metal board, which was struck (riveted) with a hammer or stick. This board and, of course, in the Charter under the names beat, riveted, drevo or simply under the name “great”. Now, when the boards have been replaced by bells, what was said in the Charter about the beater, riveting, and wood should be applied to the bells. Actually, the bells in the Typicon are most often designated by the words: 1) “Campana” (campana) - from the name of the Roman province of Campania, where the first bells were cast from its copper; 2) “heavy” - from the heavy, strong sounds of bells; 3) “ringing” - from the sonority of the bells. Churches usually have several bells, and they differ from each other in their size and strength of sound. Not in all churches, but in many, the following bells are distinguished: 1) festive; 2) Sunday; 3) polyeleous; 4) just everyday, or everyday; 5) fifth, or small, bell. In this case, there are several small (ringing) bells of various sizes. The very ringing of the bells is not the same. The ringing corresponds to the service. A different ringing occurs during a holiday service, another during an everyday service, another during a Lenten service, and another during some funeral service. There are mainly two types of ringing: blagovest and ringing itself. Blagovest is the ringing in which one bell or several bells are struck, but not all together, but each bell in turn; in the latter case, the blagovest is called “chime” and “overkill.” Actually, ringing is the ringing in which two or more bells are struck together. When several bells are ringed in three steps, then it is called trizvon, or trezvon. During the day, the Blagovest occurs three times during public worship: evening, morning and afternoon. For although in the Orthodox Church there are nine daily services of public worship (vespers, compline, midnight office, matins, 1st, 3rd and 6th hours, liturgy, 9th hour), in parish churches for most of the year they are celebrated in threes together, namely: 1) 9 o’clock, Vespers and Compline. 2) Midnight Office, Matins and 1 hour. 3) 3 and 6 hours and liturgy. Thus, the gospel occurs before 9 o'clock (and Vespers), before Midnight Office (and Matins), before 3 o'clock (and Liturgy). Then, before more solemn services, several bells are rung at the bell. So, they ring before Vespers (Typ., Ch. 9) at the end of the 9th hour, before Matins at the end of the Midnight Office (Typ., Ch. 9), before the Liturgy after reading the 3rd and 6th hours. The trezvon occurs before the liturgy even when it begins immediately after Vespers, and not after 3 and 6 o'clock, for example, on the day of the Annunciation, on Maundy Thursday and Holy Saturday, and before the Liturgy of the Presanctified Gifts. To express the special celebration of the feast of the Resurrection of Christ, there is a trezvon after the liturgy.