Служба Введению во храм Пресвятой Богородицы

Vespers Stichera on the Lord I cried Each of the two groups of stichera, undoubtedly belonging to different authors, contains its own complete circle of thoughts. In the first group, the 1st stichera “On the Day of Return”, based on the general meaning of the event, as the bringing of the Most Holy One. Virgin to the Lord, compares Her with the tabernacle and the ark of the covenant and is exclusively concerned with Her relationship to God, for Whom She appeared as a dwelling (Zechariah is mentioned here among the people, but precisely as the saint of God). 2nd stichera “Today is the church”, based on the fact of the introduction of the Most Holy. Virgin to the church, compares Her with the church and determines Her position among people and the attitude of people towards Her, at first only those closest to Her (parents and peers); and about the attitude of the Most Rev. The Virgin to God is said here from a human point of view: At the conclusion of the stichera, She is called the Matter of God, and in the previous stichera, the dwelling of God. The 3rd stichera “You are the prophets” depicts the meaning of the Most Holy. Virgos for the totality of humanity. The second group of stichera, more than the first, deals with the event itself, clarifying its multifaceted significance both for humanity and in relation to God. The first stichera from this group, “Holy in the Holiest,” does not find the words to depict all the holiness of the event and its perpetrator, from whom everything seems to be borrowed not only by this quality, but also by the deification conditioned through this. The 2nd stichera of the 2nd group, “The Young Ones Rejoicing,” depicts the luminosity of the event and Its main participant, indicating imminent enlightenment. Finally, the 3rd stichera in the group and the last in both groups, “Receive with joy,” naturally depicts the highest quality of the event and the Most Holy. Virgin, which in one word, written in the stichera between the lines, can be defined as “divinity,” which made Her everything for God: a throne, a chamber, a bed, a luminous abode. The final stichera, for Glory and now, “After your Nativity, the Bride of God,” simply and epically paints a complete picture of the event. Stichera ch. 1. Similar to a wondrous miracle 41 Other stichera, ch. 4. Similar to: Like doble 66 I Exodus 40, 1 – 5, 9–10, 16, 34–36 This proverb sets forth the command of the Lord to Moses to erect and consecrate the tabernacle of testimony. The Tabernacle of Meeting is a portable (movable) church of the Jews, which served them for worship during their journey through the desert and subsequently in Palestine until the time of the construction of Solomon’s Temple. The tabernacle was built according to the image or drawing shown to Moses by God himself at Sinai. It received its full name, the tabernacle of testimony - that is, the tabernacle of testimony or revelation - because it contained the greatest shrine - the ark of testimony (the Ark of the Covenant), in which revealed evidence of the will of the Lord - the commandments He gave - was kept, and here, above the ark, the Lord, appearing in a mysterious cloud (shekinah), gave the Jews direct evidence of His will. The tabernacle was made from precious materials under the direction of two artists, Beseliel and Eliab. In the construction of the tabernacle, one must distinguish between: 1) the courtyard of the tabernacle with its accessories and 2) the tabernacle itself (tent) with its accessories. The quadrangular space of the courtyard around the tabernacle, 100 cubits in length (10½ in. cubit, total length 65 arsh. 10 in.) and 50 liters in width. (32 arsh. 13th century), was formed by a fence consisting of curtains (fine linen) attached to pillars. In length, 20 easily rising pillars were placed on each side (the height of these pillars is 5 cubits. 3 arches. 4½ in.), and in width, 10 of the same pillars were made of shittim wood (Arabian or Egyptian acacia), overlaid with silver with capitals (tops) overlaid with silver and mounted on copper pedestals (stands). These pillars were attached to the ground with ropes stretched from the tops of the pillars and tied on the ground to copper pegs. The entrance to the courtyard of the tabernacle (from the east, and not from the west, as in our churches) served as four middle pillars, on which was hung a wide (20 loc. 13 arsh. 20th century) curtain made of fine linen in three colors - blue, purple and red. The sacred utensils located in the courtyard of the tabernacle were: the altar of burnt offerings and the laver. The altar, located directly opposite the entrance, had the shape of a large (length and width 5 l. 3 arsh. 4½ c., and height 3 l. 1 arsh. 15 c.) empty inside box, made of shittim wood and lined outside and inside with copper sheets. On the four upper corners of the altar, protrusions were made in the likeness of horns, and a copper lattice was attached to the eastern side, protecting the wall of the altar from the feet of the priests touching it when performing sacrifices. Various accessories for sacrifices were kept at the altar, such as: trays for collecting ashes, bowls for sprinkling sacrificial blood, forks for turning sacrificial meat, etc. The altar was carried with the help of wooden poles, which were inserted into rings on both sides of it. This altar of burnt offerings was the only place (until the building of Solomon's temple) for Old Testament sacrifices since the time of Moses. Behind the altar, closer to the entrance to the tabernacle, there was a copper laver, built on copper stands and lined with polished plates inside. This laver was used for priests to perform ablutions, as well as for washing parts of sacrificial animals. The entire courtyard of the tabernacle was accessible not only to the priests, but also to the people who were present during the sacrifices. The tabernacle itself was accessible only to the priests. It looked like a large quadrangular tent 30 liters long. (19th Arsh. 11th century), and the width and height are 10 l. (6th arsh. 9th century). The curtains that formed this tent were hung on poles. The length of the tabernacle was placed 20 (on each side) thick (1½ l. 15¾ in.) pillars very tightly (fastened) adjacent to each other, which seemed to form a solid wall, and in width in the west (the side opposite the entrance) 6 similar and also tightly adjacent pillars. The structure of the pillars of the tabernacle is generally similar to the structure of the pillars of the courtyard of the tabernacle, but they were twice as high as those (10 l. 6 arsh. 9th century) and their decoration was richer and more luxurious: they were completely overlaid with gold, with gold rings for inserting poles, etc. The entire tabernacle was covered with four curtains (of different materials), which did not allow light into it. The entrance to the tabernacle (from the east) also served as a curtain hung on five pillars, luxuriously and richly decorated. The tabernacle was divided into two unequal parts: 1) the sanctuary, which occupied two-thirds of the tabernacle in length (20 l. 13 ars. 2nd century) and 2) the holy of holies, separated from the sanctuary by a curtain (studded with embroidered images of cherubim) and had a regular shape (in length and width - 10 l. 6 ars. 9th century). In the sanctuary there were: an altar of incense, a table for the showbread and a lampstand. The altar of incense stood in the middle of the sanctuary. It was a small (width and length 1 liter, and height 2 cubits) square table made of shittim wood, all overlaid with gold and with protrusions protruding at the corners like horns. A golden crown was made along the top of its lid, and to carry it, poles (overlaid with gold) were made, threaded through four golden rings at the corners of it below. On the altar of incense, incense was burned daily (morning and evening) by the priests, for which they used a composition of precious fragrant substances - stacti, onycha, halvan and palmon. It was forbidden to consume smoke from this composition outside the tabernacle under threat of death. The burning of incense on the altar served as an outward expression of the people's prayers. To the right of the entrance to the tabernacle (on the north side) there was a table for the showbread (meal). It had an oblong shape (1 loc. wide, 2 loc. long), made of shittim wood, overlaid with gold, supported on four legs, and around the top board it was decorated with a gold crown; Gold rings were attached to the corners of the legs for threading poles. On this table, on special golden dishes, were placed in two rows 12 breads baked from pure wheat flour, according to the number of tribes of Israel, which were changed by the priests every Saturday. With this bloodless sacrifice, the Jewish people confessed their faith that they have their daily bread only from God, thank the Lord for it and hope to receive it from Him in the future. The lampstand was on the left (south) side of the sanctuary directly opposite the table. It was minted from pure gold and had the appearance of a tree, in which branches, three on each side, seemed to emerge from the middle trunk, and these branches rose to the level of the middle trunk; the branches were decorated with the likeness of buds and flowers of an almond tree. On top of the branches and the middle trunk, recesses were made for lamps (seven in total), in which pure oil burned continuously. The burning of oil in the seven-branched candlestick was a sign of the eternal gratitude of the Jewish people to God for all His countless mercies to His chosen people. The only and greatest shrine of the Holy of Holies was the ark of the testimony or the ark of the covenant. It had the shape of an oblong box about one and a half arshins in length and about an arshin in width and height. It was made of shittim wood and overlaid on the outside and inside with gold. At the top, around the edges, there was a gold patterned rim (wreath), and on its lower corners were embedded gold rings with poles inserted into them and not removed (two on each side). A golden lid (board) was placed on top of the ark, called a purgatory, because on the feast of atonement the high priest sprinkled sacrificial blood on this lid as a sign of cleansing the sins and impurities of the people. This was the only day when the high priest alone could enter the Holy of Holies; at other times, the holy of holies was not accessible to anyone else. Attached to this lid at two opposite ends (lengthwise) were images of two cherubs, minted in gold, whose faces were turned to each other and inclined with outstretched wings towards the purgatory. The main shrine kept in the ark were the stone tablets with the ten words inscribed, which Moses received from God at Sinai, which is why the ark itself was called the ark of the covenant. Subsequently, a golden vessel (stamna) with manna was placed in front of the ark in memory of the fact that the Jews ate this wonderful food during their journey through the Arabian desert. The miraculous rod of Aaron was also added here, which vegetated to perpetuate the memory of the confirmation by the divine will of the high priestly dignity of the Aaronic family. The Ark of the Covenant was an image of the throne of God himself, from which the Lord, as if sitting on cherubim, governed his chosen people, received reverent veneration from them and proclaimed to them his divine will. This proverb, setting out the command for the consecration and erection of the tabernacle and briefly recalling its structure, is read on the feast of the Entry of the Most Holy. The Mother of God into the church of the Lord because the Church, both in the erection of the tabernacle among the Jewish people and in the tabernacle itself with its accessories, sees a prototype of the celebrated event and the Mother of God herself. How then, through the erection of the tabernacle, the Lord mysteriously began to dwell among his people; so now Rev. The virgin was led into the holy church to prepare herself for the dwelling of Christ, the King of Heaven, who was favored through the Most Holy One. Virgo will incarnate and live with people, among people. Most Holy In its hymns, the Church calls the Virgin the tabernacle, the holy of holies, the Lord’s table, the candlestick, the shed of manna, the rod of Aaron, and so on. II. 1 Kings 7, 51; 8, 1, 3–7, 9–11 In accordance with the first proverb, this one speaks of the consecration of the church built under Solomon, which replaced the tabernacle. Conceived by David, but not carried out by the will of God, the construction of the church was completed during the peaceful and prosperous reign of David’s son Solomon 1010 years BC after 7½ years of intensive work under the leadership of the artist Hiram. The relatively quick construction of the majestic church is explained by the fact that David had already done all the most important preparatory work (procuring materials, drawing plans, etc.), and also by the fact that hundreds of thousands of people, both Jews and hired foreigners, worked on its construction. In its general plan and even in individual parts, Solomon's temple was very similar to the tabernacle. The former division into two parts remained (the sanctuary and the Holy of Holies) with the courtyard for sacrifices and the same accessories of these parts (the ark of the covenant with the cherubim in the Holy of Holies, the altar of incense, the table for the showbread and the lampstand in the sanctuary, the altar and laver in the courtyard), but all this was much more majestic and larger in size than in the tabernacle. But the main temple of Solomon was no longer a portable church, but was a capital and durable structure with some important extensions. In size, the church was significantly larger than the tabernacle (twice in length and width - 60 cubits in length and 20 in width, and three times in height - 30 cubits, although the ten upper cubits were occupied by a special room - the upper rooms (2 Kings 3:9)), and in structure it was much more majestic and grandiose than the tabernacle. The grandeur and wealth of Solomon’s temple can be judged if only because David had already prepared “a hundred thousand talents of gold and a thousand thousand talents of silver” for the construction of the church (1 Sam. 22, 14), which with our money amounts to more than two billion rubles, and in addition countless amounts of iron and copper. The most significant differences between the temple of Solomon, besides its size and capitality, in comparison with the tabernacle of Moses was that in front of the church there was a vestibule with two majestic copper pillars, called Jachin (“he established”) and Boaz (“in him is strength”), and on the sides of the church extensions were made in three tiers for storing sacred objects. Dalia, in addition to the inner courtyard designated for the priests, in which rooms were built along the wall for the serving priests and Levites, an outer courtyard, or a great courtyard for the people, was built in the church, but in its meaning it was similar to the courtyard of the tabernacle. The sacred accessories of the church differed from the same accessories of the tabernacle in their size and quantity. Thus, instead of a laver, a majestic (c. 30 cubits in circumference) “sea of ​​brass” and, in addition, ten lavers placed on the right and left sides of the altar of burnt offerings, five on each side; ten tables and ten lamps were installed in the sanctuary; In the Holy of Holies, above the lid of the Holy Place, two cherubim were placed, 10 cubits high, with wings spread out across the entire width of the Holy of Holies. The very consecration of the church was arranged by Solomon with majestic solemnity. Solomon invited “all the elders of Israel”—representatives of the judicial and administrative authorities—to participate in this celebration. The ceremony of consecration began with the transfer of the Ark of the Covenant from Zion to the newly built church. The ark of the covenant, as well as the tabernacle and its accessories, were carried in sacred vestments by the priests and Levites; representatives of the people, led by the king, walked ahead, making numerous sacrifices along the way. The Ark of the Covenant was placed under the wings of the newly constructed majestic cherubim. And when the celebration of erecting the ark of the covenant was completed, a thick cloud, as a sign of the presence of the Lord himself and His glory, filled the church, so that the priests in reverent awe suspended the offering of sacrifices. In the event of the solemn consecration of the Temple of Solomon, the Holy Church sees a prototype of the solemn introduction of the Most Holy. Virgins into the holy church of the Lord, since She was brought into the church as a three-year-old girl in order to prepare to be the dwelling of the Son of God - the Heavenly King, which was the dwelling of the church in the Old Testament, and before the tabernacle. Therefore, in church hymns, St. The Virgin is called by the names of the accessories of the church and the tabernacle. III. Ezekiel 43, 27; 44, 1–4 For an explanation, see R.B. 43–45. That. in the 1st proverb the tabernacle is described as a prototype of the event, the first Old Testament church in the 2nd second, and in the 3rd church the last, mysterious, future one. In comparison with the stichera on the Lord I cried, these stichera speak about the event not from such a deep side, not so much about the internal essence of the event as those, but about its temporal-spatial meaning, with the goal of viewing it in the widest possible perspective. And the 1st stichera “Let heaven above rejoice today” looks into the very beginning roots of the event, both the one being celebrated and the one that caused it - the birth of the Holy Mother of God, seeing in them one of the manifestations of the greatness of the eternal God, the fulfillment of His prophecy and promises, and together the human sacrifice to Him, foreseen by David. The 2nd stichera, “Today is a church that can accommodate God,” shows the significance of the event for all spheres of existence, just as the 3rd, “Come, all ye faithful,” shows the significance of the event for all times. The final stichera, “The Day of Rejoicing,” indicates the significance of the event primarily for us personally. Voice 1. Self-agreement 109. Gregory of Nicomedia 110 Glory and now the voice of 5 Leontes Manstor 141 After the stichera “The Lord cried out” to the spiritual contemplation of the worshipers presents the great and “infant” Hero of the holiday in all its majesty and beauty, and the lithium stichera depict the event itself in all its broad meaning, these stichera pay tribute to all participants in the event, to all persons who had one or another contact with the event. To do this, the hymnographer had to start with all of “heaven and earth,” with the whole universe, since all of it could not help but feel the joyful event, but he immediately moves on to the main human figure of the event, the high priest Zechariah, who received the Most Holy. to the Virgin in the church and to the one who foresaw Her high destiny (1st stichera “Rejoice heaven and earth”). The 2nd stichera depicts the attitude to the event of “Divine Anna”, and the 3rd – “Inside to the Church of God” - the entire sacred procession that walked with the All-Holy Virgin to the church - led by Herself, continuing with the “youths” accompanying Her and ending with “the parents with a fair pairing”. The final stichera “Today is the council of the faithful” invites us and our contemporaries, especially those so close in spirit to the event, such as virgins and mothers, to participate in the event. Voice 3. Like Hail 154 Glory to this day. voice 6. Sergius Hagiopolita 184 At Christmas, Rev. The Virgin Mary from Joachim and Anna, unless these latter, due to the miraculous circumstances that accompanied this birth, could have foreseen the great destiny of their Daughter. Her introduction into the church was, as it were, Her appearance to the world, similar to the appearance of Christ at baptism (see page), and was, therefore, a silent sermon to the people about the imminent coming of Christ, which returns God’s favor to people, serves as salvation for them and is the implementation of all the Creator’s plans for people. The event of the introduction into the church of St. Virgos so. even more Her Nativity brought people to the Nativity of Christ. And according to the time of the church celebration on the day of the Entry, the Nativity of Christ already emanates so sensitively that the troparion could not help but pay the greatest attention to the approaching greater holiday and, one might say, is no less dedicated to the Nativity of Christ than the Entry. Matins Sedalna according to kathismas Being the first hymns in the service, these sedals, as in other services, begin with the roots of the event, highlighting the introduction in relation to the Nativity (of the Most Holy Theotokos). Both of them note the holiness that breathes in both events: just as the Celebrator of the holiday was the fruit of the righteous, so She was still brought into the sanctuary in infancy, receiving here a blessing from the sacred; but holiness is real life; from here Rev. Virgo became the nourisher of our lives. This is the thought of the 1st sedalna. The 2nd develops it and complements it: “The Pure One” was sanctified even before conception, and Her very introduction also received such preliminary sanctification through the vow of Joachim; She not only lived in the church, but was the church herself; but holiness is luminosity, for God is light (hence the candles at the introduction). Not without regard to the content of the sedals, the first in conclusion calls the culprit of the event in general the Mother of God, and the second more specifically - the Bride of God and the Ever-Virgin. According to the 1st verse of the sedal, tone 1. Similar to: The face of an angel 204 According to the 2nd verse of the sedal, tone 4. Similar to: Joseph was surprised 208 Magnification 213, with the conciseness and fullness characteristic of this type of hymn, glorifies, first of all, the Most Holy One. The Mother of God from those sides of Her lofty personality from which She appears in the celebrated event, in view of which she calls Her 1) the Most Holy, 2) the Virgin, 3) God’s chosen one, 4) the Young Lady; This is accompanied by the glorification of the event, which is simply designated as “entering the church of the Lord.” The chosen psalm (or verses for magnification) in its first half (1-11 vv.) deals with the place of the event, as an essentially important element of it (introduction into the church), and in the second (12-25 vv.) with the face of the event, i.e. the Most Holy One herself. Virgo. The place of the event in the description is increasingly narrowed in scope; first the city is depicted where the event took place (vv. 1–7), then the church (vv. 8–10) and, finally, its gates (vv. 11); The hidden thought in this whole description is that with all this: this St. hail and St. His mountain, this church and these gates of the Lord, the Most Holy One herself appeared. Virgin, which prepares the direct description of Her in the second half of the psalm. This description concerns first the appearance and surroundings of the Hero of the occasion (vv. 12–15), then Her internal qualities (vv. 16–17), and finally Her relationship a) to the closest participants in the event - the accompanying virgins (vv. 18–21), b) to God (vv. 22–28) and c) to the human race (vv. 24–26). In accordance with its place - at the most joyful part of the service - this sedalin speaks about the event primarily from this very point of view; As for the essence of the event, it is considered in the chant from the same side as in the kathisma sedals, but only with greater breadth and prominence: the relation of the event is indicated not only to the Nativity of the Most Holy One. Virgin, but also to Her origin (from David), insists on a special connection in Her with holiness and luminosity. Not without reference to the polyeleos psalms, Sedalen in conclusion calls the culprit of the event a universal miracle. Voice 8 Similar to: Secretly Commanded 224 The Prokeimenon depicts the essence of the entire education of the Most Holy One. Virgins in the church, which consisted of attentively listening to the voice, to the word of God. This image is given in the poetic form of an invitation to the Most Rev. Virgos to this. According to custom, the verse for the prokeimenon is the first verse of the psalm from which the prokeimenon was taken, but this verse turned out to be remarkably suitable for the thought of the prokeimenon: it indicates what exactly the Most Holy One is now listening to and perceiving. Virgin in the Church: Word of God; and if we understand the word in the broadest sense, then the verse also makes an allusion to the Hypostatic Word, which is Most Holy. The Virgin, through her upbringing in the church, prepared to “hear” and perceive. Onion. 1, 39–49, 56. (Conception 4) For an explanation, see RB. 62–63. Instead of "Prayers of the Mother of God", Glory, tone 2 Such a verse after Psalm 50 is a privilege not of all the Lord’s feasts (the feasts of the Colored Triodion do not have it), and of the Theotokos feasts only the Introduction has this verse, probably due to its special proximity to R. X., which casts rays of its special joy and triumph on it. The verse briefly, simply, but fully depicts the essence of the holiday; its conclusion is appropriate both due to the nature of the holiday and the place occupied by the verse in the service. The stichera (which also serves as the second stichera of the lithium) depicts in its entire breadth the inner side of an event that embraces all spheres of existence, and special attention is paid to the joyfulness of the event, which constitutes a holiday for all existence. This is the content that was required for the stichera here, in this part of the service (cf. the sedalene of the polyeleos and choruses of 50 ps.), and in such an isolated position. Stichera is self-concordant, ch. 4 Today, the God-containing church of the Mother of God, is being brought into the church of the Lord... see pp. 40–41. The Service of the Entry has two canons, each of them is sung, as on the greatest feasts of the Lord, on 8 (even on the Ascension the 2nd canon is only on 6) with irmos twice. The catavasia to the canon is not the irmos of the holiday itself, as happens on greater holidays (for example, the Dormition, Annunciation and Presentation), but the irmos of the next greater holiday (as happens not only on the Mother of God holidays, namely the Nativity of the Blessed Virgin Mary, but also on some of the Lord's holidays, namely the Transfiguration and Ascension). The closest holiday for the Introduction is the Nativity of Christ, and the real holiday, following this general principle of the church charter, takes as a disaster the irmos of this holiday and, naturally, its first main canon, “Christ is born.” Such confusion, as we have seen (p. 45), fully corresponds to the very essence of the real holiday and its coincidence with the days of the Nativity Fast. Through such chaos, rays of Christmas light and joy pour into the service of a real holiday and make the hearts of those praying tremble. From the canons on the Introduction 1st “I will open my mouth” ... “Most Pure Wisdom” ... belongs to George, Metropolitan. Nicomedia 9th century; about which see note. 70, and the 2nd “Song of Victory”... “Let us march together today”... – Basil Pagariot (Greek Menaea), Archbishop. Caesarea 10th century, author of the stichera January 1, sedalna October 21. and d.b. 2nd Canon of St. Nicholas, who left the interpretation to Gregory the Theologian, which he wrote or dedicated to the emperor. Konstantin Porphyrogenitus. The first canon is in the 4th tone, and the second is in the 1st tone (see “Holiday tunes”). The first canon is devoted more to the event itself, and the second - to the personality of the Most Holy One. Virgos. In both canons, which are highly poetic works, for this reason alone the thought does not move systematically, but listens to the feelings, as a result of which in the songs of the canons there are often repetitions of what was said before; but with each of these repetitions, something new is always added, the thought receives strengthening and development. In addition, in each song of both canons you can indicate one thought or theme, which can be indicated in one word (see below), and this theme is always different, new. Both hymns for their canons do not write the irmos themselves, but use the irmos that apparently existed before them in honor of the Mother of God (the 1st takes them from the canons of John of Damascus for the Dormition and Annunciation, adapting them to the holiday). The 2nd canon, obviously in imitation of St. Andrew's canons, has the Trinity and the Mother of God in each song. The 1st canon has an acrostic (edge): “You are grace, Lady, give your word.” Song 1 of the 1st canon. Prologue Song 1 of the 2nd canon. Gift Song 3 of the 1st canon. In the house of God Song 3 of the 2nd canon. Triennial Sedalny 3 canon songs Not obliged to take into account the content of either the previous stichera and sedals, or the previous songs of the canon (R.B. 73–74), these sedals open the glorification of the event, 1st - indicating the most important Old Testament prophecy about it, 2nd - giving a general picture of it. Sedalen voice 4. Similar to: Joseph was surprised 391 Glory and now, the voice is similar to the same Song 4 of the 1st canon. More church Song 4 of the 2nd canon. Clean Song 5 of the 1st canon. Habitation of God Song 5 of the 2nd canon. Yunitsa Song 6 of the 1st canon. Grace Song 6 of the 2nd canon. Future Mother of God The kontakion is even deeper than the troparion, it looks more fully into the whole meaning of the event: it sees in the introduction of the Most Holy. The Virgin “conveys” the grace of the Holy Spirit into the church, from where, it is understood, it will now flow on the believers; the basis for such an expectation is that the most pure church, the palace of God, the treasure of the glory of God, the heavenly village has been brought into the church; hence the joy of the host of angels over the event. Ikos would like to explain this “appearance” and “fulfillment” of “grace” in the Virgin, connected with the fact that She alone was above all creation, both visible and intelligible, but due to the complete impossibility of such an explanation, he reverently refuses it. Kontakion, tone 4. Similar to: Ascended 610 Song 7 of the 1st canon. Rescue Song 7 of the 2nd canon. Education Song 8 of the 1st canon. Dialogue between Anna and Zacharias Song 8 of the 2nd canon. Victim Song 9 of the 1st canon. "The Beauty of the Virtues" in the Virgin Mary Song 9 of the 2nd canon. Mother of God Concluding the canon, he lists all the most important Old Testament prototypes of the Mother of God and points to the essence of the holiday. Luminous. Similar Wives will hear 921 In contrast to other groups, these stichera direct contemplation to one point in an event, the most central one - the church, from where it is all visible from all sides equally clearly and deeply. The 1st stichera “The Virgin of the Light-Bearing” depicts the entry of the Most Holy One into the church. Theotokos as Virgins; 2nd “Promises of the Saint” - introducing Her there as promised to God at birth; 3rd “Raised by Heaven” - raising Her there with heavenly bread for the birth of the bread of life and for betrothal to God the Father; 4th “Let the door be opened” - Her formation in the church into the church of God, into the throne and Mother of God. The final stichera, on Glory and Now, “Today is brought to the church,” without leaving the same theme, gives a condensed image of the meaning of the event from two main aspects: the introduction was the preparation of the monastery for God and the sacrifice to Him from people; both equally speak of the high dignity of the Mother of God, as all-immaculate, most holy and blessed among women. Stichera, tone 1. Similar to: Heavenly ranks 928 Glory even now, tone 2. Leontes mastor 959 The most detailed one in N.Z. was chosen as the apostolic reading. description of the tabernacle and especially of that holy of holies, where, according to legend, Most Rev. The virgin was admitted, along with the high priest, which is why the reading ends with a remark about such an admission. Onion. 10, 38–42; 11, 27–28. (Conception 54) For an explanation, see R.B. 105–107. The Gospel is also suitable for the holiday because it depicts the ideal of education in the word of God. The angels of the entry of the Most Pure One were amazed at how the Virgin entered the Holy of Holies. Like an animated ark of God... Patristic readings at the service According to the blessing of the loaves, the reading 990 is not indicated. According to the kathismas, readings are indicated “in the exemplified gospel”; the continuation of these readings, perhaps, is assumed both according to the polyeleos and 3 songs of the canon, where the indication is vague: “and reading.” Under: “intelligent gospel” we mean “Blagovestnik” Bl. Theophylact, Archbishop. Bulgarian, since it is from him that the morning readings are taken during the period of Ev. Luke and Mark, 10 chapters each. Typikon (due to the absence of St. John Chrysostom's comments on these evangelists). In particular from the “Blagovestnik” Bl. Theophylact in this case may only mean interpretations of the morning and liturgical gospels of the holiday (although these gospels or one of them are also included in other feasts of the Mother of God, but there is a lot of material for readings and there is no time for interpretation of the gospels). Here is the interpretation of the morning gospel (Luke 1, 39–49, 56) in this “explanatory gospel.” “Having heard that Elizabeth had conceived, she hurried to her, partly rejoicing at the well-being of her relative, and partly as a very prudent woman, wanting to be completely sure whether the one who appeared to her had spoken the truth, so that, in accordance with the justice of what was said about Elizabeth, there would be no doubt about what concerns Her herself. For although She hoped, she was still afraid, lest she would somehow be deceived, and this not out of unbelief, but out of a desire to know the matter more precisely. Zechariah lived in a mountainous country, which is why the Virgin hurries there. – John, having received some special talent before other people, plays in his mother’s womb, which is why he is greater than the prophets; for they prophesied after their birth, and he was awarded such a gift while still in his mother’s womb. Look: the Virgin greeted Elizabeth, that is, she began speaking to her. So, since the voice of the Virgin was the voice of God incarnate in her, therefore he blessed the Forerunner in the womb and made him prophesy. For the prophesied words of Elizabeth to Mary were not the words of Elizabeth, but of the child; and the lips of Elizabeth only served him, just as the lips of Mary served the Son of God who was in Her womb. For Elizabeth was then filled with the Spirit when the child leaped; if the baby had not jumped, she would not have prophesied; just as they say about prophets that they first came into a state of frenzy and inspiration, and then prophesied, so maybe. and John, as if in a state of inspiration, first jumped up, then prophesied through the mouth of his mother. What did he prophesy? "Blessed are you among women." Then, since many St. wives had unworthy children, for example. Rebekah - Esau, says: “and blessed is the fruit of your womb”... Scripture has the custom of accepting the conjunction “and” instead of “for” - for example, Ps. 59:13; Isa. 64:5. - He called the Lord the fruit of the womb, because the conception was without a husband. - “And where do I get this from”... As later, when Christ came to be baptized, John rebuked him from reverence, saying: “I am not worthy” (Matthew 3:14, 11), and now he speaks through his mother. Called womb-bearing matter because there was no danger of eruption. “Before you gave birth, You are a mother and blessed, because you believed in the fulfillment of what was said to You.” “From now on, everyone will please you”... “Why will they please you”? Is it not for my virtue? No, not for that, but for the fact that God created greatness for me. She called Him “mighty” so that everyone would believe Her words, taking into account that the Lord is able to do this. “His name” was called “holy” in order to show that the Pure One, being conceived in the womb of a woman, is not at all defiled, but remains holy. “His mercy is unto all generations,” that is, in the present age, and in the future generation, trace. in the endless age, for (those who fear God) receive a hundredfold here, and even more there. By “spirit” in the words: “My soul magnifies the Lord and my spirit rejoices” we mean a spiritual gift received through great deeds. Although Scripture apparently calls the same thing spirit and soul, it actually differentiates, as can be seen from the distinction between a spiritual person and a spiritual person. since Elizabeth was about to give birth, the Virgin withdraws for the sake of the multitude who are about to gather for the birth; for it is not proper for a virgin to be in such circumstances. And from the fact that the Virgin returned when the time came for Elizabeth to give birth, it is clear that the angel came to Mary in the 6th month from the conception of the Forerunner. Yes, Mary stayed with Elizabeth for approx. 3 months; It’s been almost 9 months.” Explanation of the liturgical gospel (Luke 10, 38–42; 11, 27–28): “There is great benefit from hospitality, as Martha showed, and one should not neglect it; but an even greater benefit is to listen to spiritual conversations. For with this the body is nourished, and with this the soul is revived. Martha, he says, we do not exist in order to fill the body with various dishes, but in order to do what is useful to souls. Welcome the Lord’s prudence: he did not say anything to Martha until he received a reason for reproach from her. When she attempted to distract her sister from listening, then the Lord took advantage of the opportunity to reproach her. For hospitality is commendable as long as it does not distract or take us away from what is more necessary; when it begins to hinder us in the most important subjects, then we should prefer hearing about divine subjects to it. Moreover, to be more precise, the Lord does not forbid hospitality, but variety and vanity, that is, entertainment and confusion. Why, says Martha, do you care and worry about many things, that is, have fun, worry; we only need to eat some food, and not for variety (of food). Other words “to eat only what is needed” did not mean food, but about attention to teaching. So with these words the Lord teaches the apostles so that when they enter someone’s house, they do not demand anything luxurious, but are content with the simple, caring for nothing more than attention to teaching. – One can understand “by Martha active virtue, and by Mary contemplation.” Active virtue has entertainment and restlessness, and contemplation, having become master over the passions (for Mary means mistress), is exercised in the mere consideration of Divine sayings and destinies.” Legs, too, “can be understood as active virtue, for they mean walking and movement, and sitting is a sign of real estate. So, whoever sits at the feet of Jesus, that is, whoever is established in active virtue, will later come to hear God. sayings or before contemplation." - “He will not be taken away from it”: “he who strives in business has something that is taken away from him, that is, worries and entertainment. For having reached the point of contemplation, he is freed from entertainment and vanity, etc. something is taken away from him. For in what will he be more successful when he has reached the highest understanding, the contemplation of God, which is equal to deification? For whoever is worthy to see God becomes God, since like is embraced by like - “Now when these things were said, a certain woman raised a voice from the people, saying to them: Blessed is the womb that bore thee, and the breasts that thou art have pissed. He said: therefore, blessed are those who hear the word of God and keep it.” “While the Pharisees and scribes denigrate (the Lord’s) miracles, the wife, a simple and simple vessel, glorifies them. Where are those who say that the Lord appeared in ghosts? for here is the evidence that He also fed on breasts. And He pleases those who keep the word of God, however, not at all in order to deprive His Mother of pleasure, but in order to show that She will not receive any benefit from the fact that she gave birth to Him and nursed Him with her breasts, if she does not have all the other virtues” 991. The prologue, set for reading 6 songs of the canon, on the Introduction concludes 1) according to custom (without title) synaxarion 992: Even at the entrance to the Church of the Mother of God, the feast of the pious made wonderful and universal from such a syllable 993, receiving the parable 994. For the ever-remembered Anna, as in the 995th life (of all) was childless, (at a tender time) she prayed to the ruler of nature with (the chaste) Joachim [her husband] (by pampering and prayers), hedgehog (her cry) of childlessness I accepted the tribute (ima) as a child, (those who promised) [and] if they receive the petition, that which was born to [them] abiye (him) should be offered [to God]. In the same way, having given birth to the intercessor for the salvation of the human race, (the reconciliation of God to man and the guilt of the re-creation of the fallen Adam and his resurrection and deification, the all-holy) Mary the Mother of God gave birth. This third year from her (glorious) birth, according to the promise, she was brought to (to) the sanctuary (and) to the saint (by the priest); Now the saint (these) accepts (soon, the will of God serving the one who has yet to be born from it for the correction and salvation of all) introduces (yat) into the interior of the church (in the perfect twelve summer there it will remain one), where one summer the saint (priest) entrusted the former (decided, absented). (Also, all living on calico) were fed (strangely) with heavenly food by an angel, even before the divine annunciation and supernatural announcement, which God was incarnate in kindly manner, deigning to save the lost world. And [in the church] abiding and dwelling, having been vouchsafed the divine manifestation (and receiving heavenly food in abundance, serving the angel [on her] (like a message) serving for the glory of the God born from her (for the glory of God, to him be glory forever, amen). 2) The word about the untested judgments of God, I prayed about them to a certain monk, so that he would know the fate of God. One hermit prayed with fasting for such a revelation; God gave him the idea to go with a question about this to a distant old hermit and on the road sent him an angel in the form of a monk who volunteered to accompany him; when they stopped on the first day with a pious man, an angel threw into the sea a silver dish on which they were served food; while stopping the next day at another hospitable person, who had washed their feet, an angel strangled the owner’s only son, who had been called by the latter for a blessing, by the throat; At a stop on the third day in an empty house, the angel destroyed this house and began to build a new one. To the hermit’s question about the meaning of all these actions, the angel said that the dish was thrown away as if it had been received untruthfully; the young man was strangled to save his father, as if he had done a lot of evil; the house was destroyed, because there was gold in its wall, which could destroy the soul of anyone who would look for it. The angel advised the hermit to go home and not experience the fate of God, after which he became invisible. The hermit listened to him and was saved. 3) The word of John Chrysostom is brief, about the ease of any virtue for a person: “it is difficult to leave anger to the one who grieves (against...) you. What kind of disease is it to pray to the giving God and ask tmami (for tmami) good things with zeal?” etc. 996. Chants in the holiday service While inferior in solemnity to the other twelve holidays, the Introduction does not have as many original, “self-congratulatory” melodies as they do. Most of his chants have “similar”, trace. are imitative in their tunes, and these “similar” ones are sometimes taken not from the twelve feasts, but from the services of the saints. Nevertheless, the overall tone of the entire festive service is musically extremely joyful, surpassing in this respect not only the service of the Nativity of the Most Holy. Theotokos, but partly also the Assumption. Stichera on the Lord I cried out to the first group of the 1st tone, as from the twelve feasts of the Theotokos only the Assumption, and the Assumption stichera “On the wondrous miracle” are similar to their own. This chant is of a solemnly focused, seemingly pensive mood and is suitable precisely for the beginning of the service, when festive joy has not yet taken possession of the worshipers. The second group of stichera is no less calmly focused, even semi-sad, in the 4th tone, especially with the similar “Like a Doble” 997, adapted to count the most severe tortures of the martyrs, no matter how “joyfully” they endured them. Both chants, apparently, want to instill the idea that the “education” of the Most Rev. The maidens in the church had features of feat, struggle, and asceticism. The Slavic “I cried to the Lord”, usual for the concluding stichera of Chapter 8, a voice of special solemnity. The lithium stichera are already self-consonant in the 1st tone, forming an analogy in this regard with the corresponding stichera of the greatest and most joyful holidays - R. X., Annunciation, Candlemas. Their hymn - indirect to the 1st tone - is the 5th, extremely rare for final stichera. The same voice and therefore the next group of stichera are verse, having in this the greatest analogy in the stichera of Easter (“May God rise again”); the glory of their usual for the final stichera of the 6th chapter, but not as solemn as the glory of the stichera on the Lord I cried (chap. 8). Troparion of the 4th tone, the most common for the twelve feasts. It is remarkable that the Evergetian Rule indicates as “similar” (εὶς τὸ) to it the troparion of the Annunciation “The day of our salvation is the chief.” Of the twelve feasts of such a voice, only the troparion of R.X. and R.B., Ascension and the second troparion of the week of Vai. The sedalny kathismas and voices apparently imitate the Christmas ones; but the first, chapter 1, has another similarity to “The Face of an Angel,” not as touching as that of the Christmas “Your Sepulcher,” and the second takes the voice (4) and is similar (“Joseph was surprised”) from the Christmas polyeleos. Sedalen according to polyeleos - the most frequent voice on the twelve feasts (8th) and similar ("Commanded in secret"). Self-vocal stichera of 50 ps. , on the contrary, the 4th ch., rare for this type of chant. (usually 6th or 2nd chapter). The first canon is also the most frequent on the twelve feasts of the 4th tone (Annunciation, Sunday, Ascension, 50th, Transfiguration, Dormition). But the second most rare, exceptional, one might say, for the twelve holidays - the 1st tone, which is the privilege of the greatest and most joyful holidays: Easter, R.X. and Assumption. The Vvedensky canon received this voice only due to its ideological and spatial proximity to R.X. and, in order to obscure this high advantage of his, he has this voice only for the 2nd canon (Assumption for the first), with which the canon corresponds to its catavasia (“Christ is born”). According to the Evergetian Rule, Canon 1 Ch. preceded Sedalen has 3 songs of the canon - the same voice and similar to that of the 2nd kathisma, which is extremely rare in this place. Kontakion and ikos do not differ in tone from the troparion, a phenomenon common to the Introduction of the Twelve Feasts with the Transfiguration and the 50th. The luminary has similar luminaries to the myrrh-bearing women, as one of the most joyful and most suitable in character for the holiday. Stichera on praise – 1 chapter, very rare in this place (most often 4 chapters) is similar to the tender joyful “Heavenly ranks”. Slavnik of the 2nd tone, as quite common in this place (“Most blessed art thou,” R.H., Baptism, etc.). Service before and after the feast of Small Vespers To the Lord I cried stichera ch. 1. similar to: “Heavenly ranks” 998. Having received the fruit of the promise from the Lord, Joachim and Anna today brought the Mother of God into the church, a pleasant sacrifice, and the high priest Zechariah, blessing it, accepted it. The holy of saints was worthily introduced, as a pleasing sacrifice to God, to dwell in the sanctuary, and the virgins, flaunting their virtues, carrying candles in front, brought Her to the Lord, like a sacred vessel. Let the door of the church that has received God open, for Joachim, having today taken with glory the church and the throne of all the King, places it inside (the church), dedicating to the Lord the one He has chosen as His Mother (verse on the praise of the 4th holiday). Stichera on verse, ch. 2. Similar to: “House of Euphraths” 999. Doors of heaven! receive the Virgin into the Holy of Holies, as well as the undefiled tabernacle of God Almighty. Virgin choirs! escort the Pure Virgin into the Holy of Holies, cheerfully carrying candles, as the bride of God, the King of all. The chamber of the Word of God, dwelling in the Holy of Holies, receives the bread of words from the hand of the Divine angel. Review of the service before and after the feast Usually the service on the eve of the feast considers the event as still being prepared and expected and exhorts us to meet it with dignity. The pre-festive service of the Introduction does not follow this rule, but directly praises the event, just like the festive one (with the exception of the luminary and verse matins, which are of pre-holiday content), d.b. p.h. this holiday received a forefeast after the era of the hymn writers and for it he used songs intended for the holiday itself. Troparion of the Forefeast: “Anna now promises joy for everyone, having grown a fruit that resists sorrow - the only Ever-Virgin, whom she joyfully brings today, in fulfillment of her vow, to the church of the Lord, as a true church of God the Word and a pure Mother.” Kontakion: “The whole universe was filled with joy today in a glorious holiday, crying out: “She is the canopy of heaven.” (Both hymns are chapter 4, the second is similar to “Thou hast appeared” - the kontakion of Baptism). The canon, the creation of the most prolific hymn writer St. Joseph of the 9th century, Chapter 4, like the main holiday canon, has the usual Irmos of the Theotokos “I will open my mouth,” with the exception of Irmos 4 “The Unexplored Light of God,” taken from the Assumption, and 8 “Hear to the maiden” - from the Annunciation. Svetilen has the same similarity as the festive one. In terms of content, the services contain little that is new in comparison with the holiday service, but also, repeating her thoughts, by putting them in a different connection, they show them, so to speak, from a different side. The following can be noted. expressions in the service. “The eternal council of our eternal God is coming in fulfillment” (canon, paragraph 1. tr. 2). “Virgins who carry bright candles sign the future: from it will be born the enlightenment of knowledge, which resolves the charms of darkness” (item 3, tr. 1). “Anna brings to you the sanctuary, All-Immaculate, the most sacred conception and birth that you wish to have” (tr. 2). “The All-Holy Spirit sanctify all of you, who dwells within the church and is nourished by heavenly food, O beautiful bride of the Father; for this reason you were the parent of the Word” (item 5, tr. 3). “To Zechariah Anna says: ... Receive the pure virgin with a valiant soul” (item 8, tr. 1). “The three-illuminated light, having burned the Mother of God in the church of glory, sends heavenly food to you, magnifying you” (November 24, morning verse 2). Chants before and after celebrations For an explanation of terms, see R.B. 125; V.K. 136. 173. R.B. (Christian Holidays, Nativity of the Blessed Virgin Mary) (p.) 99, (approx.) 408. Orthodox worship consists of both approximately equally. προσφίρω - I offer, I sacrifice. Like the birth of St. It was wonderful, supernatural for Mary, and her childhood did not proceed entirely according to natural laws. Tradition indicates how this supernaturalness of childhood was manifested during the introduction to the church (climbing the steps of the stairs). Tradition identifies the high priest who received the 3-year-old Most Holy. Mary to the church, with Zechariah, the father of the Forerunner. Foreseeing that in Her, even more truly than in the church, God will dwell and, like a pious one, rejoicing in this. So superior to all women in God's blessing and purity that in other, ordinary women next to Her, these qualities are not noticeable. Track. imperfect, especially in comparison with Herself. ἄγια – holy; this was the name of the middle part of the church (between the courtyard and the Holy of Holies). The only ones worthy in their purity to sing Her praises. V.K. (“Christian Holidays. Elevation of the Honorable Cross”) (p.) 49, (note) 171. θδω – to sing in general, to sound (proper “to blow”). Modeled on the psalms, just as inspired and enthusiastic. χήρυγμα – command, teaching, sermon proclaimed by the herald; here is a constant subject of predictions. R.B. 48, 59. “Glory” is a stronger expression. Which not everyone is able to feel to the same extent as the apostles and martyrs. In the church, the reconciliation of people with God took place through sacrifices, which prefigured the atoning sacrifice of Christ. πρεσβεία – primogeniture, dignity, embassy, ​​petition. προέλευσις – precedence, procession. Greek: psalmically, see above, note 15. ἄμωμος – without spot; although a negative concept, it is stronger than the previous one. Greek: “in St. Spirit" - according to His inspiration and guidance. εἰσκομίζω - I enter, I enter. εἰσοίκησις - habitation, residence, relocation, installation. ὸλισθάνω - I slide, stumble, fall. νε ᾶ νις – maiden, young; poet. word. λαμπὰς – torch, lamp, lamp, luminary. αἴγλη – shine, radiance, ray; poet. sl. Greek: “ineffable” (i.e. dawn); R.B. 79, 271. In Greek refers to Anna. γηθομενη (R.B. 66, 184) - delighted. ύποδέχομαι - I cordially accept, greet. ὅ λος – whole, whole; Wed r. pl. h: whole, everything, world. κλίνη - bed, bed on which the feasters reclined. ὀνδιαίτημα – residence, place of pleasure; very good rare word. That is, very soon: barely born. Future Mother of God, three-year-old bride. παραγίγνομαι – to be with someone or with someone, to be present, to appear, to arrive. And the heavenly food sanctified. έξίστημι – to exhibit; cf.: to leave, lose one’s temper, be horrified. 54a σκηνοίω - I am, I live in a tent, I abide. ἄσπιλος – unstained, (σπιλος – stain, dirt). ἀμολυντος from μολύνω to defile, to defile. On the first day of the first month. This is the first day of the first month (Nisan) of the second year after leaving Egypt (cf. Ex. 40:17). Set up the tabernacle. Work on the construction of the tabernacle lasted about six months using precious materials donated in abundance by the Jews. And stir in the anointing oil. The oil intended for anointing the tabernacle was special, prepared by Beseliel (Ex. 31:29) according to the preliminary instructions of God himself. The composition of this oil included: “self-flowing myrrh,” that is, a fragrant resin that naturally appears in drops from the myrrh tree (probably about 16 pounds taken); 2) cinnamon, that is, the bark from the branches of the cinnamon tree, which is still found in India and on the island of Ceylon (taken about 8 pounds); 3) fragrant oil, that is, fragrant reed with fragrant roots; this reed was already known in ancient times as one of the most fragrant substances, and 4) cassia - the aromatic bark of the laurel tree (laurus cassia). It is not known exactly how the sacred oil was prepared from these substances. There will be an altar of the holy of holies, that is, it will become the greatest shrine, since the sacrifices made on the altar constituted the main feature of the Old Testament worship. And the clouds covered the tabernacle of meeting. The cloud that covered the tabernacle subsequently appeared over it constantly, as a sign of the presence of God. Among the Jewish rabbis, this cloud subsequently received the name shekinah. The Lord Himself said to Moses: .... above the mercy seat I will appear in a cloud” (Lev. 16:2). And Moses could not enter into the tabernacle of the meeting. Usually Moses entered freely, at least into the sanctuary; now he, too, felt a special fear in view of the evidence of the presence of God in the tabernacle. It came to pass as Solomon did. The consecration of the Temple of Solomon was carried out in the 7th month (according to the ancient Chaldean name Athanim, and according to the later Tisri), because it was a holy month among the Jews, rich in holidays (new year, purification, feast of tabernacles), which attracted a crowded crowd of pilgrims to Jerusalem. This was the 12th year of Solomon's reign, since the construction of the church was completed in the 8th month of the 11th year of his reign (1 Kings 6:38). And took the priestess. According to EUR text - carried by priests and Levites. Usually, the ark of the covenant, covered with veils, was carried either by the priests alone (1 Josh. 3:6; 6:1) or by the priests with the Levites (Num. 4:5.15). In the present case, the priests carried the ark of the covenant, and the Levites carried the other accessories of the tabernacle. In the davir of the church. Davir - Heb. a word meaning divination, by which name the Holy of Holies was called, as the place from which the Lord revealed His will and answered those who questioned it. And the saint is above him. By “holy,” according to the Hebrew text, one must mean the poles that remained motionless with the ark. The direction of the poles was from north to south. Cloud fill the house. This is a cloud that filled the church, similar to the one that filled the tabernacle during its consecration (Ex. 40:34–35) and which served as a sign of the mysterious presence of the Lord. George 9th century first the hartophylax of the church of St. Sophia of Constantinople, then Metropolitan of Nicomedia, friend of Patr. Photia; He also wrote the canons of the publican, the Conception, the pre-celebration of the Presentation and the Annunciation, for August 31, July 31 and so on. saints the highest sky, starry in contrast to the lower - “clouds”: all of nature. R.B. 53, 116; Wed 48, 53. μεγαλεἴος – majestic; τἀ – great deeds; in N.Z. ἀποκυέω – give birth; late sl. ἀφιερόω - to sanctify, proper: to highlight - by dedication, to purify, to avert with a propitiatory sacrifice; late: dedicate. κατοίχησις – settlement, residence, dwelling. προσφορά – offering; LXX has a bloodless sacrifice. ἀποφέρω - to carry, to take away. ἔσω – inward (about movement). ἔνδον – inside (about being). This was the name given to the lid of the Ark of the Covenant, since through the sprinkling of blood on it the most perfect cleansing of sins was provided; but here this word is used in the broad sense of the entire church - in order to designate its cleansing influence on everyone staying in it. How difficult it was to prepare a home for such a habitat. πανηγυρίζω - to form a meeting, to celebrate a national holiday; stronger than the following expression. ἐγκωμιάζω – glorify, praise; ἐγχώμιον - a song of praise, a word of praise (in fact, what was sung at κῶμος - a procession in honor of Bacchus or the winner of the games). Compared to pre-eternity. μαἴστωρ – μαγίστωρ – minister of the court under the Byzantine emperor. This is Lev Bardalis, who held this position under the emperor. Andronikos the Elder (1328–1341); wrote extracts from patristic interpretations of Holy Scripture, religious poems; in addition to this stichera from the current hymns, he owns another stichera on the Introduction and the stichera to John the Theologian on May 8 (Archbishop Philaret, Historical Review of the Hymns, § 74). γηθοσύνως – R.B. 61, 184. προσδοκία - expectation, hope. δάμαλις – young cow, heifer; poet. late word. The highest sacrificial animal. συγχορεύω - I dance together, I dance. σεπτός - venerable, worthy of respect, sacred, holy. ἐκπλήττω - I drive out, drive away; total, h. - I admire, I am amazed. περιχορεύω – dance around; sl. late πρόδηλος - known in advance, quite clear. In the psalm, this verse, like the next one, which serves as the 2nd refrain to the present stichera, refers to the girlfriends of the mysterious bride of the King - the Messiah, depicted in this psalm. Here these verses are applied most closely to the young women who accompanied the Most Holy One to the church. Virgo, and in the further sense, maybe. to Christian virgins. The name "Anna" means "grace." σαφῶς - clear, visible, true. R.B. 53, 116 – the first word. χαριτόω – bestow favors; word for the first time in N.T. λαμπαδηφόροι – luminous; see note 34. δοτήρ - giver, distributor. ἀνάθημα - gift, sacrifice, offering. This word has the same composition, but a completely different meaning with ἀνάθεμα - a spell, which is expressed by the difference in the suffix. ἄδυτος - unapproachable, sacred. Here, of course, is the holy of holies. τερπνός - pleasant, joyful, amiable, delightful. The same concept in Easter. Irmose “Shine” about the Mother of God “you, pure, show off.” οἰκητήριον – dwelling; poet. late instead of οΐκημα. Not in the church courtyard, the usual place of worship. ἄριστος – best, most excellent, noblest; Wed V.K. 82, 515. σκήνωμα – tent, dwelling; late - church. Pl. in view of the numerous branches of the church. στίφος – dense crowd, heap (from the root “to trample”). εὐσεβῶς - piously, devoutly, reverently. ἀνευφημέω - raise a joyful cry, scream for joy. σεβάσμιος - venerable, sacred. πρ ό σδος – procession ahead, performance, exit; Wed V.K. 92, 642. Necessary for every mother according to Genesis 3 Wed. about the virgins “go before.” πρεσβεύω – to be older, superior, to be an ambassador, to intercede; Wed approx. 22. προοίμιον – introduction, preface; Wed R.B. 38, 83. προκήρυξις – announcement in advance about tsp. προκαταγγέλω – to foretell; the word is only in N.Z. In proportion with "sanctuary"; gr. with a member. ὅ ντως – truly, truly, only. ??? – (cor. ??? – light) shining, brilliant, clear. On the origins of the magnifications and selected psalms, see R.B. 57, 156. In ancient times, the magnification at the Introduction had the same form as the magnification at the Nativity of the Virgin Mary and the Annunciation; see ibid. εὐρίζφ - “noble-rooted”, “with good roots”, “well, firmly established” - a definition of “mountain” (according to Greek: ὅ ρει in Hebrew: “beautiful elevation, the joy of the whole earth”). Of course Mount Zion and Moriah because of the church on it. To pages 8, 9 and 10 see RV. 59, 159–161. In this and subsequent verses, Psalm 44 refers to some mysterious bride of God or the Messiah - the King, according to the interpretation of St. Fathers of the Christian Church or Most Holy. Mother of God; The psalmist takes images and comparisons to depict this bride from the picture of the marriage of the king of Israel (d.b. Solomon) with some foreign princess. Πεποικιλμένη - multi-colored, in the ancient East this was the most elegant clothing (Gen. 37.2; Ezek. 16.10; 26.16), next. especially wedding clothes; These were also the sacred garments, therefore called “motley” (Ex. 28:6; 15:39), “mottled” (35:35); Subsequently, “fashion” among the Jews removed such clothes from secular attire (cf. Isa. 3:16–23). Iconographic images of the Mother of God in relation to Her clothing seem to take into account this prophecy about Her (Yungerov P., Psalter in Russian translation from LXX, Kaz. 1915). From euros “in Ophir gold”; the purest and most valuable gold in ancient times (Job 22:24; 28:16; Isaiah 13:12); Ophir, where it came from (1 Kings 22, 48, etc.), was previously believed to be in India, now it is indicated in Arabia or the east. Africa. "Ryasny"; κροσσωτὸς - trimmed with fringe. Also the usual decoration of sacred garments: Ex. 28, 4, etc. From Heb. “Her clothes are embroidered with gold; in speckled clothes." to Art. 18–20 cm approx. 120. From Hebrew: “I will make it memorable.” R.B. 60, 164; Wed 48.54. Matt. 23, 35; see above p. 8; such a name for poetic beauty and diversity with 1 saddle. Staropech. Menaea: “all-red” (“world” from the Greek root “to decorate”). inspiration, which, like everything lofty in our soul, comes from the Holy Spirit, who inspired the prophets to an exceptionally strong degree, “speaking through them.” ἐρεύξομαι - I will burp; in imitation of Ps. 44.2; a poetically bold expression that was not contrary to the taste of the ancients. εἴσοδος – occurrence; The name of the holiday is “introduction”. πανάχραντος - all-immaculate. ἐπισταμαι - understand, know, feel, be convinced. Before that, it is conditioned by purity. βρόω - to abound with vital juices, to overflow, to abound. ἀέν ( ν ) αος ( άεί - always, νάω - flowing) constantly flowing, inexhaustible. Like a Lady; Wed formerly "Most Pure". γνῶσις – knowledge. The Mother of God, being a treasure of wisdom, must also be a treasure of knowledge. In the Mother of God God dwelt more fully and truly than in heaven itself - in the angels. palace, in Greek approx. 45. A church for God as God; a palace for God as King. πάναγνος – all-pure; ἀγνὸς (the same root as in ἄγιος - holy) - pure, holy; pure in a positive sense, and not only from a negative side, like ἄχραντος - immaculate. Track. here the gain resp. concepts in the previous troparion. R.B. 82, 290; as a sacrifice, which imparts even greater sanctification. In Greek present vr. total hall. The church is placed in the church to enclose holiness. παρουσία – presence, coming. The word has become a special theological term to designate the coming of Christ to earth, both the first and especially the second (in the latter sense, it is used by modern theologians in its Greek form: parousia). Rev. The Virgin became the dwelling place of the Son of God in His appearance; track. He did not dwell in Her in the same way as, according to his Divinity, he dwells in other areas of existence. ἀνατέλλω - to ascend (about the luminaries), to rise. According to the main features of the holiday and event. determines what follows. The new and last title of the Mother of God in this song is therefore the most direct and significant. in Greek past nesov., like the next verb. for a real worship service. κατακοσμέω - to put in order, to decorate, to honor. ασμα – song, as the process of singing; Wed approx. 14. This name is for further purposes (see note 227). λογισμός – calculation, reflection. The incomprehensibility of incarnation. V.K. 32.3. Hitherto the hymn writer invited us to this on his own behalf; Now the hero of the occasion herself invites. κατατρυφάω - to luxuriously; late low consumption word. existing already at birth, renewed during the introduction and education in the church, and now - continuous. In imitation of the song of Moses upon crossing the Red Sea - in view of the analogy between that event and the one being celebrated. Then, as with the Introduction. ἀνομνέω – sing in sublime songs; Wed R.B. 83, 298; late sl. ὼ δή – song from the side of its sounds, voice modulation. Development of the thoughts of the previous troparion. Ps. 44, 15–16, etc.; Wed proverbs and favorites psalm. Further development of the thought of the gift. Since it was about a daughter, Anna is the main character. Ps. 44, 15. Daughter, like God and Creator. The Troparion does not directly conclude the thought of the gift, but with its reference to Ps. 44, reveals and strengthens this idea. She is much more mature in spirit. He “laid down” his own property as a sacrifice and a gift; therefore in Greek: “in the church.” In addition to the donors themselves, parents, forefather David and the priest who accepted the gift were invited to participate in the presentation of a “valuable” gift to God; and now, in addition, everyone who accompanied the Virgin, who became the Queen and Mother, to the church is invited. ποιητής - doer, manufacturer, performer, creator; Wed R.B. 39, 38; 91, 340. In the trinities of the Nativity of the Virgin Mary there are no pleading motives, here - from the very first. As the first, this trinity contains the most general glorification, naming the Trinity by its first substantial quality (consubstantiality), listing the persons (the second is named sublimely poetically) and pointing to Her creativity. άλουργίς – purple dress, own. made from sea, trace. real purple (ἄλς – sea and ἔργον – business). βαφή – immersion, dyeing; Wed R.B. 120, 3. Slav. “crimson” – dark red color; Semitic root, Heb. baker, Arabic bakr – dawn; Turkish bacr, Tatar pahr – red. Greek: “recreated” by R.B. 50, 81. ὑμνολόγος – compiler of hymns; poet. rare word συγκροτέω - clap together, applaud, pick up s.l. society, form, drill. θίασος - a meeting that performs religion. procession, festival, feast (especially the processions of the Bacchants were called that way). ἄφθονος – personal. unenvious; usual: generous, plentiful. strengthen; Wed approx. 266; and also in imitation of Anna's song. Wed approx. 266 (procession participants wore wreaths). νυμφοστόλος - matchmaker who took the bride from her parents' house to the groom. R.B. 54, 181: glory. “chamber” – inner room, bedroom, esp. marriage; old glory "bride." παστάς – portico, colonnade, gallery; poet. – bedroom, esp. brides καθαρ ό ς - pure (ritually purified) by fire, ἀγν ό ς - purified by water. R.B. 100, 412. In Greek. these three adjectives can also refer to “palace.” R.B. 52, 107, Staroslav: “jumping.” κραζω - shout, exclaim. παρίστημι – put (avg з:с??ять) next to; so in Ps. 44, 10. So in LXX and in Ps. 44, 16, although of course the palace (Heb.: palace). approx. 211. Gain: approx 283. The troparion looks even deeper than the previous one into the roots of the celebrated event, to its first roots. Such a distance of the past was influenced by the settlement of St. Virgins in the house of God, who made Her the Mother of God. στρατηγία - the position of commander, strategist, among the Romans. – praetor, main command (over the army), strategic art; in LXX - army, army. Imitation of the song of Hannah, mother of Samuel. in the commandments of God. Correlation with the upbringing of Rev. Virgins in the church. In this immensely difficult and powerful statement is a guarantee for what is being asked. and the first heaven is the clouds, i.e. the above-mentioned waters. έδράω – to plant, to approve; late sl. ocean. The power of God affected the affirmation of everything on the floating, fluid element. φιλέορτος – holiday-lover; late and very good favorite word among hymns. An indication of the sublimity of joy. ?? ωχεω – treat; total and p.z. - to feast, to be satisfied. This epithet prepares the thematic theme of the song “thrifying.” Ps. 44, 10. A hint at the royal origin of the Mother of God. Strengthening the previous one. The sublimity of joy; applies to both verbs. τριετίζω - to be three years old; poet. late sl. A poetically decorated expression instead of τριετής - three years old. epithets due to comparison with the youth (who, as a sacrifice, could also be called “sacred”). λαμπαδουχέω – hold a lamp; poet. and late sl. from n. λαμπαδοῦχος; λαμπ ό ς – torch, generally a lamp and ἔχω – I have) – carrying a torch especially. wedding. approx. 55; Wed R.B. 69, 207. R.B. 69, 207; Wed “youth” and “three-year-old”. άγίασμα - everything that is holy is sanctified: the church, the Eucharist, the Holy Spirit. water. This name befitted the tabernacle. αἰρετίζω – to choose, to prefer. inhabiting the said sky, making up its internal content. Wed above: “Our Lady”, “Theotokos”. Wed. “triennial”, “perennial”. ἐυφημέω - glorify, greet, speak good speeches (properly use words only with a good meaning, ex. and - reverently remain silent). φαιδρύτης - clarity, brilliance, cheerfulness, joyfulness. Wed "triennial"; Wed similar troparia in the 1st song - 1st and 2nd. into the sanctuary, where only the priests had access. The first property of God, the first to be revealed during creation, which was discussed in the previous trinity; Wed Troparia of this song 3, 6 and 7. in the previous trinity “Word”. in previous tripartite “holy”; Greek “comforter” – παράκλητος, personal. called (to help, intercessor, lawyer; in N.Z. - intercessor, comforter. ἀπαστρα? πω – shine like lightning. θεικ ό ς – divine, late. the word of Christ. writers. συντηρέω - to save together. in the previous trinity there is a prayer for our souls and the general one: save. the previous Mother of God described the incarnation that had already taken place. approx. 320; Staroslav: “sanctification”. θυμιατήριον – censer; but LXX is the name for the altar of incense. λοχνία – candlestick; late Sl.; here is the seven-branched candlestick of the sanctuary. table with showbread. Calculation in order of presence in the tabernacle and according to the degree of holiness. and those saints objects indicated divine capacity, but only on its different sides. κραυγάζω - scream, exclaim from κραυγὴ - a cry of appeal, joy, sorrow, horror, in contrast to βοὴ (in the beginning sedalna - αναβοάω) - a cry that is deliberately loud, therefore - military, abusive. ἐφίστημι – to put on, above, at, to make the boss. ἀμίαντος - unsullied, pure from μιαίνω - to stain, stain, defile, - b. stronger than Vv. 30, 56 and even more so than Vv. 30, 55. ἀκηλίδωτος - undefiled, immaculate from κηλίς - stain, shame. δορυφορεω - to be a spearman, a bodyguard, to accompany as a bodyguard. Angels surround Her as bodyguards, honor guards, and retinue; so in the Cherubic song (and not: carried on spears). Dr. slav.: “jubilantly.” ψάλλω - play a stringed instrument, sing to the accompaniment of such an instrument. κατανοέω - notice, pester, think about. Dr. glory "Wondering" ἀνεξιχ – νίαστος – unsearchable; emergency rare late the word from used only by the LXX ἐξιχνιάζω (ἴχνος – trace) ἐξιχνεύω – to track, to look for in traces. βουλή – decision, advice. About our salvation - God seems to have held the same advice as before the creation of man, regarding the Fall and pandemonium. This is a liturgical chorus (epigraph) to the song of St. Habakkuk, which does not belong to the prophet, but skillfully expresses the main idea of ​​his song (cf. esp. Hab. 4, 4 19). a new, better church; Ezek. 44, 1 etc. past certainty to denote an undoubted future. real salvation, the only image of which was the tabernacle, the church and all their sacred rites; Heb. 8, 2.5; 9, 8. 11. 24; 10, 1. approx. 161. From Greek: “This is (the Mother of God) the mountain, which Habakkuk foresaw (as) being placed in..., and (here it is now) covering the ends.” These two words are not in Greek. That. who lived in the Church of St. The Virgin in this troparion, in accordance with the theme of the song, is presented as even more superior to the church than in the previous one: She is not only the impenetrable Door of the new church, but also a whole mountain, in comparison with the church, moreover, a mountain that casts its shadow over the whole earth. Grech: “Let’s see, the whole earth, on”... κομιζω – take care of, look after, lead, carry, bring, receive, other Slav “accepts”. R.B. 39, 39. Old Slavic: “looks.” The bread that the Most Rev. received. The Virgin from the angel in the church was an image, a sign, a “symbol” (Greek text) of the Heavenly Bread, the Word of God, that was to be borne by Her and, as it were, spiritually formed in her, that is, the entire content of God’s saving “economy” for us. That. The present, as dark as it is deep place of service, sublimely illuminates for us one at first glance “strange” part of the tradition about the upbringing of the Most Holy One. The Virgin in the church, namely the feeding of Her by the angel. approx. 82. Old Slavic: “thou art brought into sanctification.” not only to the mind (“you will be known”), but also to the eyes. Avv. 3. 2. εὐκλεής - glorious, covered with glory (as opposed to simply “glorious” - ἔνδοξος). instead of us; ἐξάρχω - to begin, to be the culprit, the leader. no in Greek, but in Slav. no Greek “extraordinarily (incoming).” ἄπεμι – to leave; here - from the parents' house to the church. Wed 1st 2 troparia; Isaiah, virgins, parents; more and more close persons. ο ἷ ον – as, as it were, approximately. ἀγαπαω - to love, appreciate something. above what, to prefer, to be content. προσκαρτερεω - maintain at tsp, constantly be at tsp. προσομιλεω - treat a k.l., move in society with a k.l., talk. προσαγω – bring, bring, attract. In the previous troparion, the settlement is depicted (and earlier in the 2nd and 3rd troparions - the bringing only) of the Pure One in the church, as it concerned Herself; in this - since it also concerned Her parents. R.B. 72, 231 approx. 408. τοκοτος – verbal adjective of the 1st form from τικτω – born. Purity is not violated by birth, which was similar to the illegitimate propagation of plants. γαλουχέω – to have (female) milk, to breastfeed; late sl. own “run away”; swiftness from the strength of feeling. ίερεἴον – sacrificial (proper: priestly) animal (can also mean an animal used for food, since initially only sacrificial animals were eaten). μονας – unit, simple and indivisible being, monad. ταξιαρχία - the position of taxiarch - head of a regiment or detachment. Greek instead of “people” - “all” - i.e. angels. The previous trinities contemplated the life of the Most Holy One. Trinity in Herself; this one dwells on Her relationship to the world, and begins with the angelic world closest to Her. ίχετεὐω - to beg for protection or help, in general - to beg. Greek: “All blameless”, approx. 200; Wed in Troparions 4–6 simply “Immaculate.” approx. 277, 2nd ff. Strengthening the previous one. Also in troparia 2 and 3. Returning to the topic, especially in glory. t.: “Most Holy, Pure.” In the two previous Virgin Marys there is theology about the incarnation, here there is prayer, as often in subsequent ones. Prayer on the general theme of the song “Pure”. approx. 54. 433a) V.K. 131, 18. ἀπειρογαμος – in class. poets - unmarried (about nymphs); at the church hymn writers very common name for the Mother of God, slav. “unartificial.” approx. 277, excellent. degrees. according to the songs of Isaiah. What were the effects of God's grace on the Most Holy One? The Virgin during Her stay in the church in order to form Her into the dwelling of God, this is unknown to us (and even unimaginable, unimaginable), but only God knows. ἀχωρητος (α - negation and verbal adjective from χορέω (from χῶρος - place, locality) - give place, enter, contain), - incontainable, inexplicable; a later word, from Christ. writers. χωρητός – capacious, occupying a certain place; see previous approx. The Troparion points out how difficult and, according to the laws of nature, it was downright impossible to become Holy. Virgin "the dwelling place of God." ἔννοια – reflection, thought, idea, concept. In Greek the same word as in the previous one. troparion, but glory. strengthens the thought. ξένος - alien, strange, unusual, unheard of. τροπος – image, method, character. If everything is beyond understanding and nature, then this justifies the possibility of containing the Incontainable (previous troparion). In connection with “All-Pure” earlier in the troparion, with the content of the troparion and the entire song. not only seven-lighted, like the lamp of the tabernacle; Of course, there is a variety of spiritual gifts and virtues. This new comparison not only stands in connection with the theme of the song, since God is light, but also deepens and elevates the previous names of the Mother of God - “dwelling”, “place” of God. In Greek a different word than the previous one. troparion: there Θεονύμφευτος - unconsummated by God, or capable of such disobedience; here Θεονυμφος – Bride of God; It's stronger here. Both words were formed by hymns; the second also sounds like an adjective with two endings (bride - νύμφη). ἐκλάμπω – to shine from something. (out of darkness), shine, shine. the very house (dwelling) of God in a closer sense. light and purity and gifts corresponding to purity. The same goes for the theme of the song. φαεινός – shining, light, brilliant (root φαφῶς). αἴδιος (ἀεί – always) – constant, eternal. έξανατέλλω – bring out, shine from the east, poet. sl. ὀρθρίζω (class. ορθρεύομαι) - get up early, stay awake. κρἴμα – decision, sentence, condemnation; glory “fate” is a court decision, a punishment determined by law. Everything is according to the song of Isaiah (26, 9) and in distant, as befits an irmos, in accordance with the theme of the song (the young woman is a victim for breaking the law). λαμπροφορέω - wear a light, white dress; late sl. An echo of Irmos, corresponding to the holiday and the solemn sacrifice. Greek: “brought.” 479a) θῦμα – sacrifice (burned). not only us, cf. previous troparion as having such a wide influence on humanity. περίδοξος - surrounded by glory; neologism of a hymn writer. κυοφορέω - to be pregnant, to be pregnant. απογράφω - write off, write down. συμβ ό λαιον – omen, sign. The future birth of the Son of God from the Most Holy. The Virgin was pre-depicted during Her stay in the church so that She could be called the bride destined for such a birth. Revealing thoughts previous. troparion - about the birth of Deities by Youth. Taurus. ἐξανοίγω – open wide; late sl. προπύλαια – (from the adjective “located in front of the doors”) – vestibule (in the church, esp. Propylaea). Such glory was the church, the image of heaven, the place of appearance, revelation of the glory of God (Shekinah). approx. 359, and in the 3rd troparion - approx. 27. ἐξαστράπτω - sparkle, shine. ύπεράρχιος - above every beginning. After the image of St. The Trinity in the previous trinities is an invitation to worship Her with a persistent warning about the equality of Persons. εύδίος - clear, quiet, calm, esp. about the weather (εῦ – good and Ζεύς, Διός – Zeus). άπόρθητος - undestroyed, indestructible. περίστασις – surrounding, circumstance, danger, misfortune. θλίψις – pressure, oppression, torment, grief, sorrow. παντιμος - very honorable. In Greek, as below, 3rd person. γνωρίζω - to make known, to show, to recognize, to get acquainted. V.K. 69, 351. In return for his gift described in the previous troparion. ἐναπόκειμαι – to lie, to be stored somewhere. Rev. From childhood, the Virgin seemed to carry within herself the entire possibility of human salvation; in her was contained, under the guise of being born from Her, all the inexhaustible wealth of grace that had to be shed on humanity. An extremely profound thought. μετέχω – to have a part, to participate. τρυφη - bliss, luxury, Containing (at least only in possibility, potentially) such a wealth of grace, Most Rev. The virgin could not help but experience sweetness from her while living in the church. note 461. Development “All-Pure” previous. troparion διάδημα (διαδεω – to bandage) bandage (headband of kings), diadem, royal crown. καταφαιδρυνω - to make bright, clean, clean, make cheerful (cf. note 171). ύποχωρεω - to approach, to slowly move forward (sometimes to yield). began to approach the ideal of a Christian church. anticipating his transformation. So the Most Holy Mother had a gracious influence on the very church that had to educate Her. The Virgin, how She pleased her parents (1 trop.), how she was pleasing to the Lord as a gift (2 tr.), how she benefited all mankind (3 tr.). ἐκμιμέομαι – to depict or represent (quite accurately) someone. The life of the Most Holy One is offered. Virgins in the church. A strong rationale for prayer. Glorification for salvation before him. In view of the high spirituality of the Culprit. A warning about the appropriate understanding of the name “Mother of God”; Wed end of the troparion. a name emphasizing the high spirituality of angels; cf above "spiritual" holiday. Revealing the name “Mother of God” previous. troparion approx. 199; pl. h. due to several branches of the church and the complex solemnity of the ceremony. Strengthening the concept of the Mother of God. Strengthening the concept of church: the church and the tabernacle of the earth were the image of the heavenly. note 462. This refers to the lamp of the church. Meaning for us. Wed. 2nd troparion. Strengthening the concept of the tabernacle; Wed approx. 555 and 556. Greek "enjoy" approx. 229. παντοἴος - all kinds, varied. For the first time there is a prayer in the troparion of the canon. According to the biblical model - the songs of St. Jonah. πανόμνητος - sung by all, or sung, or worthy of chanting. εὐθύς – direct, sincere, fair; instead of the usual “Holy”, according to Ps. 50, 12, – m.b. in view of the further prayer “have mercy.” Prayer after glorification previous. ternary. γαστηρ – womb, stomach, mother’s womb (which is actually μήτρα, as previously in some chants). After the prayer of the two previous Mother of God, in this again, as in 1 and 2, the theology is about the incarnation, but no longer about its goals, as there, but about the image and being. καθαρώ – τατος – purest; see note, 277. approx. 276. Church as God, palace as man (incarnate). θησαύρισμα – accumulated property, treasure; poet. sl. The church (tabernacle) was a revelation of the glory of God, the image of which was the cloud (Shekinah) that sometimes filled it. General than the church, in view of the comparison with the “chamber”. Resp. still God's. So in the event the 3rd Person of the Holy Trinity appears next to the 2nd (“Savior”) and 1st (“God’s”). σκηνή – tent, tabernacle; the latter meaning is more appropriate here in view of the entire content of the kontakion, the idea of ​​the holiday and the image of expression (“heavenly”); therefore the current Slavic. the translation “village” is unsuccessful; other words "tabernacle". The Incarnation and everything connected with it - its preparation, which included the introduction into the church, and completion, the fruits. ἐμφανης - obvious, visible, glorious. appearing in its entirety. ἀμηχανέω (μηχανη - fiction, cunning, weapon, machine, means) - to be helpless, to be perplexed. έννοεω - to have in mind, to think, to ponder, to notice. ἄπας - all, everyone (stronger than π ᾶ ς; ά - connecting particle together, abbr. ἄμα - together). κτίσις - (κτίζω - in the classics - to found, for example, a city, poet. - to arrange, to do, N.Z. - to create, to create) - in the class. – base, N.Z. – creation, creation as a process and (more often) as a result, glory. "creature". νοσύμενος (νοέω – understand, think) – represented mentally; the word became a philosophical term. ανευφημέω – see note. 325. καταπλήττω - to amaze, frighten, amaze, confuse (from the root πλαγ - to beat). κηρύστω - to proclaim, announce, preach. Ikos necessarily ends with the same words as the kontakion (when there were many ikos, these words were sung by all the people as a refrain). But b. h., as here, this is not a mechanical increase, but is closely related to the content of the ikos. Here this chorus partly resolves the poet’s bewilderment about why Presv. The Virgin was above all creation. παρὰ with wine. n. - near, past, in spite of. πατέω – trample, trample, violate; This verb is also in the troparion “Christ is Risen” - “tramped.” ἐπιλαμπω – to shine at tsp, on tsp; about the day, etc. - to advance. not on half the earth, like nature's spring. like any spring; εὐφρόσυνος – R.B. 53, 116. salvation; Wed troparion Contrary to nature. More than a thought. This is how the mental side emerges from mental life. δορυφορέω approx. 364; glory lane should be: “spear-carrying”; but also in other words. since now, as if in Greek. it would be worth δωροφορἐω - to give; “carrying a spear” corresponds to the further “Queen”. τάγμα - placed in formation, a section of an army, a regiment. πληθυς other poet. form πλῆθος – multitude, crowd, majority. The “ranks” of angels are contrasted. V.K. 99, 673. “Redemption”: the first condition and the first stage of salvation. Γράμμα – V.K. 77, 44. This is often the name of Holy Scripture, but more often γραφή. In Greek genus. n. is attached to “law”: “the law of scripture”, i.e. the written law came and disappeared like a shadow. Wed. 2 Cor. 3, 11. that is, it received fulfillment, was transformed from words and letters into events, into deeds. Wed. 2 Cor. 3, 6 and Matt. 5.18. Greek “ran by,” that is, it quickly began to be fulfilled, to be realized with the introduction of the Mother of God into the church. ἐκλείκω – leave, cease, cease. The Greek “in the church of God” can also refer to “the rays of grace shone.” Παρθενομήτωρ – Virgin Mother; such an epithet was already applied to the Mother of God by Methodius of Patara (III century Migne Patrol. gr XVIII 352–3), then by Cyril of Alexandria, Modest, Sophronius. in Greek may refer to “entered thee.” Τ ό κος - birth, childbirth, child, offspring. This word is used in the same meaning in the Easter irmos “Shine”. ἐπάξιος - strengthening ἄξιος - worthy. as the main educators. Preparation of further content of the song. In Greek no, but instead: “speaking” to a member. Substitution in place of the psalmical “King”: the virgins will devote themselves to the Ever-Virgin. Educational impact Introduction. Christ and all believers, especially virgins. approx. 10. The celestials saw more clearly the future results of the event for the Mother of God herself and for humanity. From this food; this reveals the real nature of that food and the hidden meaning of the legend about feeding on the angel of the Most Holy. Virgins in the church. Προκ ό πτω – (meaning to chop forward), to go forward, to make progress. OK. 2, 52. Success is natural and graceful; or: with the mind and in the heart-willed life. The purpose and result of education. By its closest connection with the soul. A new and very important aspect in education. A significant addition to the previous thoughts. troparion ὣ σπερ (strengthened ώς – like) absolutely like. σκεῦος – projectile, utensil, vessel. surpassing in holiness all the material vessels of the church. Worthy parents of the Ever-Virgin. πατηρ – father; in plural h. – fathers, ancestors. Finally the topic is named and directly. After the prayer of the previous trinity, the trinity, starting from the present, return to revealing the mystery of the Trinity, focusing on ch. O. on Her inseparability, which is outlined here only in the most general terms. the preposition emphasizes inseparability. More sublime and more poetic than “Son”. Strengthening an ordinary epithet at the request of a high syllable and m.b. not without relevance to the theme of the song. in Greek more from ύπάρχω (R.B. 102, 431), slav - “essence”. υποδοχη - reception, acceptance, receiver. ἀναστρέγομαι - turn, abide, live, Var. 3.37. Dan. 3, 57. This irmos is also in the canon for the Annunciation, where it is even more appropriate and where it should be from. borrowed here. βοῶσα – “blatant” – approx. 356. Here Zechariah, in accordance with the gospel, is called a priest. M. b. the hymnographer does not share the tradition of his high priesthood. Old Slavic: “to the saint.” γονή – birth, childbirth, clan, child. RB. 39, 38. Corresponds to “child”. Modeled after the song of the three youths. The identical ending of all three troparions with this refrain gives it a new application each time and skillfully changes the meaning, as if turning it in all directions; Wed R.B. 86–87; V.K. 84, 543. the brought Child and His future destiny. δσπερ - that one, which, who only. τηλαυγης - far shining, far visible, generally. – clear; poetic sl., in late prose. προκηρύσσω – to announce in advance or publicly; Wed approx. 159. Compare previous Troparion "joyfully". Greek also: “became”, aop. II from καθιστημι – to set, decree, establish; on Wednesday, sign: to become, to become; dr-slav. "arranged". ίκέτης, female r. ' ικέτις (ἴκω – to come) – personal. coming to smb. with a request for protection or help, petitioner (special petitioner from God). ἀντίφημι - contradict, object. ούτος – this; therefore glory. “this” (stronger than “his” – αὐτόν). i.e. to me; λαμβάνω - take, take possession, receive. Anna says that she prayed to God (“called” Him with “prayer”) that God would grant her the opportunity to receive the fruit of her birth illnesses, that is, that these illnesses would end in a successful birth, and that (see below) upon receiving this fruit she would be able to bring it to God. ὼ δίς - pushing, pain during childbirth, childbirth, figuratively - torment, suffering. δοχή – container, vessel, in N.Z. – treat; in a very late language (from the 9th century) - acceptance, receiving from δέχομαι - to receive what is given (and λαμβάνω - to take in general - and by force). approx. 356; in Greek prib. m.r. (Old Slavic “call”), therefore it refers not to Anna, but to the hymnographer. βοάω – approx. 356, - ​​as in all troparia and in the Irmos. πάντη - everywhere, comprehensively. approx. 366; Greek still πρ ᾶ γμα, glory. “thing” – V.K. 49, 185. ύπερβαίνω – to cross, step over, surpass. Wed previous troparia in this place. ῥ ώννυμαι - strengthen, strengthen. μανθάνω – learn, recognize, notice; other-slav. "impressive." λαλέω – class. “babble”, “chat”; into a poet. late language and in N.Z. - “to speak”, when attention is paid more to the very fact and process of speech than to its meaning (then - λέγω - “I speak”). φωσφοτος – luminous; with a member - morning star (lucifer). to whom, thanks to contemplation, real events were closer than their contemporaries. θεάομαι – (from θεα – view, spectacle, especially theatrical) personal. - look at the spectacle, look with attention, consider, contemplate; Wed V.K. 104, 721 (θεωρέω – to be a spectator, to investigate). ἐκβοάω - to raise a cry, to shout. στρατια στρατος, army, or (in poetic language) στρατεία - campaign, army. By this name we mean here what is in Ps. (148, 2, etc.) is called “forces” next to the angels, and also with the addition of “all,” that is, the entire heavenly army, of which the angels make up one part (Joshua 5, 14; 1 Kings 22, 10), and the other part is formed by the stars (Deut. 4, 19), often compared with angels (Job 38, 7, etc.). other words "saints" 734a) singers. Dan. 3, 84. 85. R.B. 71, 214; about St. Mother of God expressions are stronger: R.B. 72, 281; approx. 200, 27. 55. 56. The sacrifice increases in value from the integrity of the sacrificer. which makes the sacrifice even more valuable. strengthening “given”; R.B. 80, 276. resp. "sacrifice" and "blameless". σεμνύνω - exalt, extol. "ό προ αἰώνων " – “before centuries (existed).” The great dignity of the “Daughter” - the “sacrifice” is depicted from a human and Divine point of view, temporal and eternal. 746a) Greek: brought. 746b) R.B. 53, 120. Ezek. 44, 2; Dan. 2, 25; Life 28, 19. The comparisons are related to each other and to the idea of the church. The previous thought is developed. troparion about the high dignity of the Mother of God for the same purposes and from the same points of view. ἀγνός – note. 277. Gain resp. expressions prev. troparion; “really – Virgo.” By God himself, not only by priests, as in the previous one. tropar. V.K. 91, 630. Strengthening “God” previous. troparion In this troparion so. thoughts are developed even further about the dignity of the “Virgin” - the “victim” - this dignity is measured by breadth (recognition by all classes of beings), as there - by depth. προσφερω – bring, bring, offer; a common expression about sacrifice. approx. 200. Gain “Clean” prev. and this troparion. According to the promise of God, according to the direct action of God (miraculous), which determines the special purity and holiness of birth. θῦμα approx. 479a, and in troparion 1 θυσία; here it is more precise, restrictive; other-slav. Here; “laying on”, and there: “sacrifice”. αὐλίζομαι (from αὐλη - courtyard) - to fit in the courtyard, to stand in bivouacs in general. - have parking. The expression refers to the courtyards of the church, in which the church Virgins lived. κατοικία – settlement, colony, dwelling; late Sl.; almost approx. 83. Revealing "Mother of God" prev. troparia. not without relevance to the theme of the song. δράξ δράγμα – half an arm, an armful (bunch, sheaf); in LXX and later: palm. In comparison with the previous trinity, inseparability is revealed more clearly and about omnipotence is added, which the trinitarians have not yet touched upon at all. V.K. 33. 9. Having finished revealing the mystery of the Incarnation (the last Theotokos will have prayer content), this Theotokos returns to the thoughts of the first, strengthening and complementing them. ἀμύητος - uninitiated. Just as it was forbidden for anyone other than the priests to touch the Ark of the Covenant, so the Most Rev. No one who is incapable of this should touch the Mother of God in word or thought. ἀναμέλπω - to chant (μέλπω - to sing sacred songs in the choir and with liturgical dance). The choruses to the troparions vary the chorus to the irmos (in Greek, the same chorus to the irmos and to all troparions; so the real chorus: instead of “Most Pure” - “All-Pure” (in Greek, so in that chorus); - and in the next one there is already “Virgins”; then here it is added “with glory”, which in the next chorus is already noticeably “glorious”. ύπέρλαμπρος - too shiny. Greek: “pure (καθαρός – note 277) beauty of the soul.” The miracle is with you, described below. ύπερίπτομαι - late. form instead of ύπερπέτομαι - to fly over, fly over. ἀνέπιδεκτος – unable to perceive, understand, incapable, inaccessible; late sl. ῥ οῆς – (current, flow) άμαρτίας – (sin). ευχαριστως - pleasant, grateful. the calculation follows such an order that first the containers are listed (“tabernacle”, i.e., the sanctuary and holy of holies, stamna, ark in ascending holiness), then other objects (“veil”, “rod”) - also in the order of their proximity to the greatest shrine - the ark; finally, the church that embraces it all and the door that mediates its contact with the world. προκελαδέω – to make noise in advance (esp.: resonance), to glorify in advance; other poet sl. R.B. 52, 107; about virgins the verb is less strong. Song of Songs 1, 11, 15; 4, 12. αθ ό λωτον – unturbid (θολος – dirt, silt, muddy water). διανέμω - to divide, distribute. γαληνη – silence, personal. – calm sea, pleasantness. V.K. 49, 188; “silence (from Greek and: pleasantness) of gifts”: gifts that promote silence and peace of mind. 808) approx. 203. χρέος – need, necessity, esp. - duty. σκέπ? ά ( ζ ) ω – cover, protect. διατηρέω – preserve, hold, continue, constantly observe. Troparion thus. grateful and reassuring content, natural for the end of the canon. the second comes along with the first, expressing the very essence of the event. φωτοφόρος - luminous, in the church. pis. instead of φωσφόρος. Cootv. songs of the Mother of God; in Greek ref. incl. approx. 277, 2nd word. Wed. song 4th 2nd channel. R.B. 39, 36. Anticipation (anticipation) of the concept “Theotokos”. δεκτ ό ς – pleasant, pleasing; the word is used for the first time in the New Testament. θυμίαμα – personal. incense, incense; N.Z. - censing. strengthening a concept through repeated repetition of a word. ἀναδείκν ??? – show (lifting up), proclaim, dedicate. R.H. (“Christian holidays, Christmas”) 112 (p.), 274 (approx.). Life 8, 21, Ex. 29, 18, etc. Strengthening the expression “pleasant incense” previous. trope. The fruit of their spirit is no less than their body, and a righteous spirit at that. Replenishment of the “fruit of promise” in the previous one. trope. ἀναβοαω – approx. 356; opening “we will praise with songs” prev. troparion πρόσφορος - useful, suitable, decent, appropriate. παγκαλος - quite beautiful, wonderful. φωτεινος - light, clear. Full disclosure of the central concept of the song: “Mother of God.” Anticipation (anticipation) of the contents of the following. troparion Strengthening "holy" 1 trope. and resp. “fruit of the righteous” tropes 1 and 2. approx. 505. Two types of harm caused by the enemy. R.B. 102, 431. Against the iconoclasts. The correct alternation in the middle troparions of the names “Theotokos” and “Theotokos”. ἀνακράζω - scream, scream. πανάμωμος – all-immaculate; Wed approx. 27. The main benefit granted through the Mother of God, after those calculated in the two previous ones. troparions of particular and derivatives. R.H. 107, 188; past owls II. κοινωνός - accomplice, accomplice, ally. The specific side of getting rid of the curse. ύπέρτερος (compare Art. from ύπέρ - above, above), still highest, most excellent. ἀνώτερος compare. Art. from ἄνω – at the top. the concept of the Mother of God is viewed from a different perspective, so to speak. spatial side after the dynamic side 1–3 trails. and temporary 4–5 trails. ἐκτενής – tense, diligent; poet. sl. prose late with N.Z. Glorification naturally consists of prayer (the last troparion - “Theotokos” - does not concern the holiday), and of a very general nature (cf. 4 tropes). ἐπί from birth. about place - on (on the surface); and about the sky the preposition ἐν – in, on; so in the 3rd petition of the Lord's Prayer. instead of “and” to reinforce the concept of proximity; The Son is named first, as the one closest to us and who taught us the glorification of St. Trinity. Θεογεννήτωρ – Mother of God; strengthening the concept of the Mother of God (Θεοτ ό κος) through the shading in it of the manlessness of birth; Wed R.B. 54, 126. καταφεύγω - to run away, take cover, seek refuge, resort. Luminary on the week of the Myrrh-Bearing Women. R.H. 55, 11; other-slav. "cathedral". προκαταγγέλλω - to foretell, the word is only in the New Testament. The three most sacred objects in the Ark of the Covenant; the main shrine of the holy of holies. ἀλατ ό μητος (α – negation, λακίς – flap, τέμνω to cut) by Clement Alex. - unprocessed in a quarry. Dan. 2, 34. A prophecy next to the prototypes and depicting a new side: seedless birth under high moral qualities. λαμπαδηφόρος – class. (Aeschylus) – torchbearer. όδοποιέω - to do, build, pave the road. νηπιόθεν – from infancy; will not use. form; other glory "from early childhood". ἐμβιβάξω – introduce, os. to the ship, transfer - into understanding. ἀποπληρόω – to (fulfill), satisfy. τρεφω - to feed, educate. dr-sl. ὣ; Greek date p. φ ' from ὀς – which is considered an interjection. προμνηστεύω - to recruit, hire for someone, woo. ἐξανοίγω – open wide; late sl. πύλη - gates, large doors (particularly folding; ordinary and a door in general - θυρα). R.B. 49, 68; other-slav. "dwelling". In the best Greek manuscripts here the word “covenant”, and not “tabernacle”, as in the now accepted Greek. text, based in this case on later (so-called minuscule) codes. Prosh. vr., p.h. according to the apostle, the Old Testament belongs to the past, even if its provisions were still observed by someone. δικαίωμα – recognized as legal, legal requirement; N.Z. – justification. τε (R.H. 112, 280) here – “precisely.” άγιον – shrine, church; this refers to the entire tabernacle with its 3 compartments. κοσμικός – relating to the world, worldly, worldly, secular. According to one: accessible to everyone, and to the pagans - meaning the courtyard of the pagans in the temple (Chrysostom); according to others: symbolizing the whole world; according to others: famous all over the world; in English: decorated, landscaped; most likely belonging to the created world (cf. 4:3) and therefore transitory; the opposite of the heavenly sanctuary in v. 11.24. The apostle here calls “tabernacle” one of the 3 branches of the church, the so-called. the sanctuary, as further (v. 3) the same word calls the holy of holies. not in a temporary sense, but in a local sense. Instead of a thing, its sacred use is called, as is LXX in 2 Chron. 13, 11; Wed Ref. 10, 4; in euros “bread of the face” (i.e., laid before the face of God). They were as if the main shrine of the sanctuary - a constant sacrifice to God; a meal, a table served to lay them on, a lamp was lit before them. This is made clear here by the way of expression, but it is possible that the “offering of bread” is only an explanation of the word “meal”, an indication of its purpose; with a “lamp” such an indication was unnecessary; its purpose was clear from its very name. pl. h., sanctuary, 2nd part of the tabernacle, in contrast to the entire tabernacle, which was previously named by the same word in singular. h. μετα – from wine. after; in local meaning only here. Here we clearly mean “altar of incense.” Although in the description of the tabernacle in Moses it is usually placed in the sanctuary and that is where it should have been so that the priests could burn incense on it every day (Luke 1:9), but in theory and especially in the spirit of the rites of the day of atonement, it belonged more to the “holy of holies” (it is called the “holy of holies” itself - Ex. 30:10, however, the sacrificial altar is also called that way - Ex. 40:10), and the apostle speaks here of belonging (“having”), of relationship, and not of location (does not use the preposition “in” ἐν); so in Moses this altar does not strictly refer to the utensils of the sanctuary; as such are referred to in Ex. 26, 35 (cf. 25, 23–40) only the lamp and the meal), as well as its location in relation to the curtain is called vaguely: Ex. 30, 6, 40, 26, Wed. Lev 4, 7. 8 In 1 Kings. 6:22 he is placed in close relation to St. saints (Therefore, there is no need to assume that Apostle Paul here has an inaccurate acquaintance with the tabernacle, a typo, or to think that he had in mind the Leontopolis church in Egypt, where there were supposedly models of all the ancient sacred relics of the ark, etc.). True, the LXX nowhere (with the exception of some manuscripts) does not call the altar of incense as it is called here θυσιαστηριον - censer, and θυμιατηριον (altar) θυμιατός (incense), but that is what it is called Philo and Flavius. On the other hand, there is no way to understand here (with the Pescito, Vulgate and some interpreters) a hand censer, with which although the high priest enters the Holy of Holies (according to legend, he left it there until another year, so that the smoke from it would cover the Ark of the Covenant before him), but which could not in any way be counted among the utensils of the Holy of Holies (according to legend, it was kept in the pantry, had no symbolic meaning and was called πυρεἴον - fire). Moses does not say that the container of manna and Aaron's rod were in the ark; the first is commanded “to be laid before God” (Ex. 16:33), and the second is “before the meeting” (Num. 17:10); that they were kept in the ark, this was the opinion of the rabbis; when the ark was transferred to Solomon's temple, it contained only the tablets (1 Kings 8:3). The stamna is called golden only in the LXX. The definition of “glory” with “cherubim” does not indicate their own quality (for example, as some interpreters thought, their magnificent, brilliant appearance, the fact that their massive images were golden), but the fact that they were bearers of the “glory of God”, in which God showed his gracious presence in the church and which seems to rest precisely on the cherubim (1 Sam. 4, 4; 2 Sam. 6, 2; cf. Ex. 25, 22; Ezek. 9, 3), and, as a proper name, it is called simply “glory” without the definition of “God” and even without a term (1 Sam. 4, 22). It is about the symbolic, educational meaning of all these objects. Greek “enter” present. vr., p.ch. speech about the law or p.ch. at the time of writing the message, the church and cult still existed in it. That is, on one day of the year, on the day of purification, although on this day the high priest entered the Holy of Holies at least twice (see next note), and according to the rabbis, 4 times. It is with the blood (for sprinkling it over the lid of the Ark of the Covenant) of a calf sacrificed for one’s sins, and then with the blood of a goat sacrificed for the sins of the people (Lev. 16, 14. 15). The sacrifice of the day of atonement was offered for the sins that remained uncleaned for each person during the year through his own sacrifices due to ignorance or omission. And in general, the sacrifice propitiated God only for sins of weakness, and not perseverance; for the latter, the sinner himself was subject to death. Ἀγνόημα in the late. Class. - delusion, mistake; in LXX - sin (Sir. 23, 2; 1 Macc. 13, 30). This is very strange: reading here is more necessary than anywhere else (otherwise “there is no time to partake of the blessed bread and wine”) and it is indicated at all vigils. The most natural thing would be here to read “from the words of the solemn holiday” and in the ancient statutes such a reading is prescribed here: in some manuscripts of Jerusalem there is a remark “reading of the holiday”, in others the reading of the Epistle of Clement (from November 25) is indicated. Isn’t the reading of the holiday canceled here due to the too artificial ornateness of the words of praise on the Introduction of Sts. Germana, Tarasiya and others? It’s great that in Evergetidsk. The charter does not indicate these words for reading, but “two small words” of Proclus (from whom there are no words left specifically for the Introduction, but in general about the Mother of God) and Herman. Also according to this charter, the word of St. George of Nicomedia is established; it is the same according to the Russian Studio Charter. Vinogradov V. prof. , Statutory Readings, 106, 168. Bl. Theophylact, Archbishop. Bulgarian. Blagovestnik. M. 1864; III, 8–10; 70–71; 75–76. (There are other editions of Blagovestnik in Slavic and Russian languages). In Greek has poetry in front of him. Gabriel of the church, the Virgin, feeds you inside. He will come in the distance, and rejoice as he says. I go to the sacred abode of Mary in the first twenty years. In the synaxar, the abundant and varied Greek. t. in (), abundant glory, - in []. ὑπ ό θεσις – basis, principle, pretext. ἀφορμή – point of departure. μικροῦ – without malago, almost; almost all life, until old age, until death. Prologue. M. 1877, l. 87–88. For an explanation of similar terms, see acc. duty stations. You might be interested in: