Nativity of the Blessed Virgin Mary

Contents Purpose of the publication Event of the Nativity of the Blessed Virgin Mary Palestine Family, home life and education among the ancient Jews History of the holiday Service of the Nativity of the Blessed Virgin Mary Vespers Stichera on the Lord I cried Proverbs Stichera on the lithium Stichera on the stichera Troparion Matins Sedalny on kathisma Magnification Sedalny on the polyeleos Prokeimenon Gospel Stichera after the Gospel Canon of Luminary Stichera on praises Liturgy Prokeimenon Apostle Alliluary Gospel Zadostoynik Communion Patristic readings at the service About the chants at the service of the Nativity of the Blessed Virgin Mary Review of the service on the forefeast and afterfeast Small Vespers Stichera on the Lord I cried, ch. 1 On the poem stichera, ch. 2 Service September 7 Stichera on the Lord I cried, ch. 1 Stichera on the poem, ch. 8 Sedalny Canon, ch. 4, the creation of Joseph From the service of September 9 Stichera on the Lord I cried out Stichera on the verse, ch. 2 Sedals From the canon Individual expressions Chants before and after the holiday The meaning of the holiday Appendix The holiday service for Catholics Hymns Prayers Poems for psalms and readings Readings Mikhail Nikolaevich Skaballanovich (1871–1931) - an outstanding Orthodox theologian, researcher and popularizer of liturgics (the science of worship) and exegesis (interpretation of Holy Scripture), teacher at the Kyiv Theological Academy. During the Soviet years, he taught at Kiev University and worked at the Ethnographic Commission of the Academy of Sciences of the Ukrainian SSR. He died in exile in Arkhangelsk. In his master's thesis (1905), he interprets the first chapter of the prophet Ezekiel, one of the most mysterious and mystical texts of the Bible. The extensive work “Explanatory Typikon” reveals the history and meaning of the liturgical regulations of the Orthodox Church. In 1915–16 the scientist publishes popular essays on church holidays, one of which we bring to your attention. The publication of these books sets itself the goal of coming to the aid of a good Christian in order to spend each holiday as worthily as possible and thereby receive all the food and benefits for the heart and mind that a Christian holiday can provide. In its holidays, which open with the Nativity of the Most Holy Theotokos and end with Her Dormition, the Orthodox Church, through divine services and rituals, forces Christians to experience successively all the most important acts, as if stages, of our salvation accomplished by Christ. According to the thought and intention of the Church, a Christian should emerge from each holiday spiritually renewed and encouraged, purified and enlightened, with a new supply of strength for a good life and spiritual self-improvement. This lofty goal of the Christian holiday will be achieved in relation to the believer only when the latter vividly and vividly imagines the celebrated event, and most importantly, when he listens to the festive service with full understanding. And in view of this, for each listener it is necessary to reveal sometimes the very hidden and always very deep meaning of church hymns. Oh, if everyone knew what depth of theology these hymns contain! It is not without reason that some experts have expressed the idea that Orthodox theology can be exhausted by one divine service, i.e. that in our divine service everything that every Christian can and should think about God and salvation is collected and stated. Nothing so methodically and inflexibly surrounds Christians all year round with an atmosphere of salvation as a series of twelve holidays located throughout the year. The great goal of this truly God-wise establishment of the Church is achieved to a greater or lesser extent and with the present, so imperfect, attitude towards holidays, especially of rural Orthodox people, whose understanding and proper experience reaches the most insignificant part of that abundant spiritual meal that the Orthodox Church offers for every holiday in its churches. And one of the urgent tasks of the shepherd, one of the strongest measures of his pastoral influence on the flock is to ensure that what is sung, read and acted on the holiday in the church reaches the mind and heart and with all its grace-filled power falls on the soul. Meanwhile, a pastor who would like to do something in this direction does not have, so to speak, a compact manual in which everything related to each holiday would be given, all questions and confusion related to it would be resolved, and most importantly, a detailed and thorough explanation of the entire holiday service would be offered. The publication undertaken by the editors is the first experience of such leadership. We believe that having such a book at hand will be extremely useful for both the pastor and the educated layman. Event of the Nativity of the Blessed Virgin Mary The birth of the Most Holy Theotokos, in which, according to the church song, God himself, “rests on reasonable thrones, a holy throne has been prepared for Himself on earth” (stichera), could not be either accidental or ordinary. And indeed, the Blessed Virgin - “Ordained from the ancient generations” (sticheron) - was foreshadowed by divine Providence both in Old Testament prophecies and in Old Testament prototypes. The beginning of these divine decrees goes back to the beginning of the life of fallen humanity. Already in the first Gospel about the Deliverer of the human race, - in the first comforting and joyful news to the fallen ancestors, - it was announced to them in paradise by God Himself that “The seed of the woman will erase the head of the serpent” - the tempter, the devil (Gen. 3:15). The seed of the wife, not the husband. And in a prophetic foreknowledge of this joyful event, our fallen ancestor called his wife Eve (life), “as she is the mother of all living” (Gen. 8:20). And subsequently, for thousands of years, the Lord did not leave the Old Testament people without prophetic and mysterious indications of the Mother of God. Patriarch Jacob, in a vision of a mysterious staircase connecting heaven with earth, which made it possible for angels to descend to earth and from earth to ascend to heaven, to the throne of the Most High, was pointed to the Most Holy Theotokos, who through the birth of the Son of God served to reconcile heaven and earth, people and God (Gen. 28:10–17). The Prophet Moses, in a vision of a wonderful bush (bush), burning in fire, but not being consumed (Exodus 8:1-5), was pointed out to the ever-virginity of the Mother of God - before the birth of the Virgin Son and the birth of the Virgin: “for the bush was not scorched until the end of the day, so the Virgin gave birth and the Virgin remained” (dogmatist of the 5th tone). The miraculousness and incomprehensibility of the ever-virginity of the Mother of the God-Man was indicated by the Lord both in the miraculous growth of a flower from Aaron’s dry rod in one night (Num. 17:9), and in the prophecy of Isaiah about the birth of Emmanuel (the God-Man) from the Virgin (Is. 7:14), and in the prophecy of Ezekiel about the wonderful gates through which the Lord will pass, but those gates will remain are still closed (Ezek. 44:1–3). Thus, “named from ancient generations,” the Immaculate Virgin had to, at a time determined by God, be born on earth from carnal parents in order to become the Mother of the Son of God according to the flesh. And, of course, just as the Most Holy of Holies could be born from the purest of earthly beings, so the “Honest Cherub” herself could only be born from a God-prepared race and righteous parents. And indeed, the Most Holy Theotokos is “pre-chosen from all generations into the dwelling of all the King and Creator Christ God,” according to the church song (stichera). The entire Jewish people, from which the Most Holy Mother of God came, before the coming of the Messiah Christ, were God's chosen people, especially led and educated by God, and, as such, they were the best branch of the tree of the human race. But from among the entire Jewish people, God especially singled out two families - the royal family of David and the high priestly family of Aaron. According to the arrangement of divine Providence, all the kings of the Jews came from the first generation, and from the second - all the Old Testament bishops, high priests, these closest servants of God. The very height of the service of the king and bishop, the closeness to God of these highest executors of the will of the Lord on earth, the special divine care for them distinguished these clans from a number of other clans of the Jewish people, obliging the people of these clans to maintain purity and righteousness in their lives. And how many glorious and righteous people these two chosen families gave to the Jewish people! But in the person of these Old Testament righteous people, the families of David and Aaron only gradually grew, as it were, and became more perfect in righteousness, so that in due time they would produce from themselves “the ever-blooming rod”, “the life-giving grape”, “the one above all creation” (the words of church hymns) - the Immaculate Mother of God, descended from the line of David by her father Joachim, and by her mother Anna from the family of Aaron. Thus, the Most Holy Virgin, by her carnal birth, united in Herself the nobility of royal origin and the height of hierarchical origin 1 . But the parents of the Mother of God, Joachim and Anna, the best branches of God's chosen Jewish families, shone not only with the nobility and height of their origin, but also with the beauty of virtue and righteousness. According to ancient tradition 2, recorded in the II-III century in the so-called apocryphal gospels, they lived in love and harmony among themselves in the small Galilean town of Nazareth and were wealthy people. But they lived a modest, simple life, far from the noise of the city and from the bustle of life, loved and respected by everyone. In such families, in such an environment of life, piety matures most, God is most remembered and honored. In such families, children grow up kind, God-fearing, obedient to their parents, and are then ready to devote their lives to serving God and their neighbors. And, of course, at that time there were no more righteous people on earth and more pleasing to God than Joachim and Anna, because otherwise they could not have been the parents of the Most Holy Mother of All Saints. Chaste and modest in their personal lives, they fulfilled all the commandments of God, served God in purity of heart and served their neighbors with love. They used their very property not for themselves, but for their neighbors, for the people, speaking through the mouths of rights. Joachim: “Let my property be for all the people, so that my sins may be forgiven before God, and may the Lord have mercy on me.” But they donated the same amount to the church of God as they distributed to their neighbors in need, and kept only a third of the property for themselves. However, these righteous people, prepared by the Lord to become the parents of the Mother of God, needed another divine means of cleansing souls and hearts - sorrows and sorrows. Only in sorrows sent by God does the soul of people, especially the righteous, become even more purified, like gold in fire. “The doctor of souls and bodies uses the weapon of sorrows to uproot the roots and erase the traces of sin, and with the fire of suffering burns out the infection of inclinations to sinful pleasures” (Filaret, Metropolitan of Moscow). “It is not so much the rain falling on the seeds that helps them vegetate and grow, but rather the rain of tears that grows and brings to maturity the seed of piety” 3 . A constant source of sorrow—this “tearful rain”—for the righteous parents of the Most Holy Theotokos was the fact that they had no children during their fifty-year married life. It is now difficult for us to even imagine what a great grief and source of grief it was for a Jewish family not to have children. Now many not only do not experience grief when being childless, but often even rejoice over it. This was not the case with the Jews. They viewed childlessness as a grave punishment from God for secret or open sins (Gen. 20:18; Hos. 9:14; Jer. 29:32), and the birth of a child saved them from general shame (Gen. 30:2–3). Childless Rachel desperately cried out to her husband: “Give me children, otherwise, I will die” (Gen. 30:1). And the more righteous a Jew was in life and the more religious he was, the more difficult the test of childlessness was for him. All the true Old Testament righteous lived with faith in the coming Messiah, hope for the coming of the Joy of Israel. Every Old Testament righteous man nurtured in his soul the hope that, if not from him, then from his offspring, the Messiah would come; that if not he himself, then his descendants will be participants in the glorious and blessed messianic kingdom. Childlessness killed such hopes and plunged the Jewish family into extreme sorrow, the greatest sadness. Deliverance from such sorrow could only be the birth of a child, as a sign of God’s special favor (Ps. 127:3), as a guarantee for parents that their name will not disappear “among their brothers” (Deut. 25:6; Ruth. 4:10). And so the righteous Joachim and Anna, of course, who were more than others expecting the coming of the Messiah, underwent the difficult experience of childlessness: fifty years of their married life passed, and they had no children. This childlessness tormented the hearts of the righteous with deep sorrow for fifty long years. But this sorrow purified their souls even more, and prolonged infertility prepared them even more to be worthy parents of the Most Holy Theotokos, because Her very birth was not an ordinary phenomenon of nature, but a great miracle of the mercy and omnipotence of God, defeating the laws of nature and resolving the bonds of infertility. Truly, from “unfruitful fruit came forth by the wave of all the Creator and Almighty” (stichera on praise)! The righteous Joachim and Anna themselves, their souls purified by the divine trial and their bodies dying to lust, became worthy to receive the great mercy of God - the birth of the Ever-Virgin Mother of God. And it pleased the Providence of God that precisely when the grief of the childless Joachim and Anna reached its highest degree and greatest intensity, when, in the words of the church song, they especially ardently “cried out to the Lord in the sorrow of barrenness,” their “prayer and groaning in the ears of the Lord came deep” (ikos), and the greatest joyful news was announced to them. Not without the permission of God was, of course, everything that preceded the onset of this great event in the life of not only the righteous Joachim and Anna, but also of all humanity. The legend tells about it this way. One of the great Jewish holidays had arrived, when, according to the law of Moses, every Jew had to “appear before the face of the Lord” - to the tabernacle or, subsequently, to the church - and here to offer sacrifices to God. God-fearing Joachim always sacredly observed this law. And now neither the distance nor the advanced age stopped the righteous man from making a long journey to Jerusalem, where the church of the Lord was located. With a feeling of spiritual tenderness and reverence (Ps. 121:1), with the prepared sacred sacrifice, the elder entered the courtyard of the church, waiting for his turn to offer his sacrifice to God and offer his prayers to the Almighty. Here he is before the high priest (Issachar), performing the people's sacrifices. And this high priest, who willingly accepted the gifts of other Israelis, pushes away the gifts of Joachim, saying: “I should not accept gifts from you, because you do not have children, and, therefore, the blessings of God: you probably have some sins.” The bitterness of resentment and undeserved insult was intensified for the righteous by the fact that he not only did not meet sympathy from those around him, but heard the cry of one Reubenite (a Jew from the tribe of Reuben): “You are not worthy to bring gifts with us, for you will not leave descendants in Israel.” Can a person be inflicted with greater grief than people have now inflicted on Joachim? Is it possible to inflict a greater insult on a righteous person than what the highest servant of the church of God himself has now inflicted on the righteous elder? The spiritual wound, which had been oozing with sadness and sorrow in the chest of the righteous man for fifty years, was now rudely and mercilessly exposed in front of everyone, sick with new unbearable pain from the cruel touch of strangers, unmerciful people. The righteous man, who devoted his entire life to serving God and people, who holyly kept all the commandments of the Lord, was pushed away from the altar of the Lord as the greatest sinner, as the last of the villains. To whom could the righteous Joachim now pour out all the sorrow of his tormented heart, if not before the all-seeing God, far from people, from their vanity and untruth? It was now difficult for the righteous man, depressed by grief, to go even home, to bear his undeserved shame to the accomplice of his grief - righteous Anna, to see her tears, to hear her sobs. And so the righteous Joachim did not return to his home, but withdrew into the desert, to his flocks, there he pitched his tent, fasted for forty days and forty nights, saying in his heart: “I will not accept food or drink, but my prayer will be my food, and this desert will be my home until the Lord God of Israel hears and takes away my reproach.” Here in the desert, where only the blue sky spreads over a person, where a person feels closer to God, where no noise distracts a person from deep prayer to the Creator of everything, the elder fervently prayed for deliverance from reproach and shame. Remembering Abraham, his forefather, to whom the Lord gave a son in his old age, righteous Joachim prayed that the Lord would show him the same mercy and resolve the barrenness of his wife. “May I,” the righteous man prayed, “be able to be called the father of a child, and not endure reproaches from people childless and rejected from God.” When righteous Joachim grieved, cried and prayed in the desert, righteous Anna indulged in grief, wept bitterly and prayed at home in the garden. “You make a prayer on the mountain, you make a burden of reproach in the garden” (ikos). The rumor about her husband’s national disgrace had already reached her and filled Anna’s heart with deep sadness, and Joachim’s prolonged absence doubled her sadness, so that she was tormented by double sadness and double torment, saying: “I mourn both my widowhood and my infertility.” In vain Anna's devoted servant (Judith) consoled her. Anna told her bitterly: “Get away from me. God has humbled me deeply.” And when the maid in irritation reminded Anna of her childlessness, she became even more upset; but, listening to the advice of a devoted servant and as if wanting to at least somewhat reduce her grief, she took off the mourning clothes that she usually wore, dressed in light clothes and went down to her garden and sat down under a laurel tree. But sadness did not leave Anna’s heart, and everything around her not only did not distract Anna’s sorrowful thoughts, but only vividly reminded her of her childlessness, her shame, her grief. Looking up at the sky, she saw a bird's nest with small chicks on a laurel tree. This sight again filled the heart of righteous Anna with sorrow, and she exclaimed with grief and tears: “Woe is me! Why am I so cursed before the children of Israel? They laugh at me and insult me. Woe is me! Who do I liken myself to? I cannot compare with the birds of the air, because even the birds are fruitful before You, O Lord. I cannot compare with the creatures of the earth, because they too are fertile. I cannot compare with the sea, because it is full of fish, nor with the earth, because it gives fruit in its season and blesses the Lord.” And Anna began to fervently pray to the Lord for the end of the sadness of her heart, for the resolution of infertility, for the sending down of the joy of childbearing. The sorrowful and tearful prayer of the righteous woman was heard - and “Anna’s sobs were transformed into joy” (stichera on the verse). An angel of the Lord appeared before her and announced the good news to her, saying: “Anna! God has heard your prayer: you will conceive and give birth to a most blessed Daughter; through Her your family will be glorified throughout the world, through Her all the tribes of the earth will receive blessings and happiness will be granted to the whole world. Her name will be Maria." Who can describe the joy and rejoicing of the heart of the righteous woman at this news of the celestial being! Great was her sorrow, but now her joy and rejoicing were immeasurably greater. But even in rejoicing, as in sorrow, the righteous do not forget the Lord: in sorrow they pray and ask, and in joy they thank and glorify the Lord. And the first impulse of the heart of the righteous woman, overflowing with gratitude, was a promise to dedicate the Daughter of her fervent prayers and the great mercy of the Lord to the service of God who bestowed this mercy: “Let her serve him,” said Anna, “and glorify the holy name of God day and night throughout her life!” But the joy that fills her heart seeks to be poured out, and Anna, inspired by this joy, hurries to Jerusalem to find her husband, share the joy with him and give thanks to the Lord in His church. And at the same time, righteous Joachim, like righteous Anna, was told good news. When, through forty days of fasting, “sighing” and prayer, the soul of the righteous elder was prepared to receive the divine joyful news, an angel appeared to Joachim in the desert and said to him: “Joachim! God has heard your prayer: your wife Anna will conceive and give birth to you a Daughter, whose birth will be a joy for the whole world. And here is a sign for you that I am preaching the truth: go to Jerusalem to the church of God and there, at the Golden Gate, you will find your wife Anna, to whom I announced the same thing.” Delighted by the angelic news, the righteous elder hurried to the Jerusalem Temple and actually found Anna praying at the Golden Gate. And the righteous rejoiced with great joy together, praising the Lord. Word of the miraculous event quickly spread among the people. And when Joachim brought abundant gifts to the Lord, the high priest Issachar, who had previously rudely rejected Joachim’s gifts, now mercifully accepted them. The overjoyed old man said: “Now I know that the Lord listened to me and forgave me all my sins.” In joy and rejoicing, the righteous Joachim and Anna returned to Nazareth, to their home. And when Anna conceived, she joyfully said: “Now I know that the Lord God blessed me, for I was a widow, and now this is no more; I was barren and I conceived.” The righteous parents of the Most Holy Theotokos spent nine months in reverent joy and holy reverence. When righteous Anna gave birth in the ninth month, she asked the woman who followed her: “Whom have I given birth to?” She answered: “Daughter.” And Anna exclaimed: “My soul is glad this day.” So in a small Galilean city, in the modest family of the saints and righteous Joachim and Anna, the “Daily Day” appeared, giving birth to the Sun - Christ, the “Mother of Joy”, “treasure of life”, “Chamber of Light” (from church hymns) was born. “This is the day of the Lord, rejoice, people!” (stichera of the holiday). The Nativity of the Blessed Virgin Mary, according to the expression of the church song, was a joy for the whole world (“joy to proclaim to the whole universe”), for from Her the Sun of Truth, Christ our God, shone for all people. “From the East there is Light” - this is what spiritually exhausted humanity believed and expected and directed its intense gaze to the east. And the Sun of righteousness rose in the east, in the country known as Palestine. In this very small country, all the most important Old and New Testament events took place that were relevant to the cause of our salvation, therefore, the most important events in world history. If for every devout Jew Palestine was a “holy land”, or in the proper sense “land”, but the rest of the world, beyond Palestine, was outside the “land” - then for a Christian Palestine is a holy country in which the Savior of the world - the Lord Jesus Christ - was born, lived and died, along whose roads and paths He walked and whose air He breathed. Mountains, rivers, lakes, villages and cities, field grass (“selnoye hay”) and flowers (“krin”) - everything here is full of the most precious and exciting sacred memories and deep religious meaning for the believing and loving heart of Christ. On the day of the feast of the Nativity of the Blessed Virgin Mary, which was the initial moment in the work of our salvation, it is most fitting to focus our attention on those places where all the events of the gospel history took place. For this purpose, a general geographical outline of the “holy land” 4 is offered here. Palestine received its name from the classical peoples, who called it by the name of the Philistines, with whom they came into contact earlier than other eastern peoples 5 . The boundaries of Palestine cannot be precisely defined, just as they were not precisely established, since the question of which lands were part of Palestine was decided on the basis of ritual and theological, rather than geographical considerations. From an ideal point of view, the “promised land” included everything that God covenanted to give to Israel, even if Israel never fully possessed such a country. Bathsheba and Dan are indicated as the actual boundaries. From Dan (Tel-Qadi) in the north to Beersheba (Bir Es-Seba) 7 in the south, Palestine covers an area of ​​139 miles; its smallest width is 20 miles; the largest, between the Mediterranean coast near Gaza and the Dead Sea, is forty miles. In terms of surface structure, Palestine is a mountainous country, but strongly cut by gorges and valleys, bordered on the western side by wide and luxurious plains. Inside the country, the isolation of the two halves, separated by the Jordan River: western and eastern, is striking. The eastern half is one long plateau, rising steeply, like a wall, above the deep Jordan Valley and then passing into high plains reaching the Euphrates. From the mountain peaks, to the north beyond the Jordan, rises Hermon (Jebel Es-Sheh), to the southeast of it is Jebel Hesh, to the east is the Vassan plateau. The highest point of the mountain is at Javok (1200 m - more than a verst), to the south of which Mount Jebel Osha rises. Some mountains are volcanic in origin, composed of basalt and lava; Most of the mountains, as in the western half, consist of limestone - chalk, forming caves with a very intricate system of passages. These latter served as tombs, shelters or even dwellings 8 . The Jordan Valley is a deep chasm, a cleft between the mountains, which stretches from north to south in a meridian direction and lies significantly below the level of the Mediterranean Sea. The western half of Palestine has several mountain ranges, many valleys and wide plains. The westernmost part of the country is a plain that begins above Acre and, interrupted only by Mount Carmel, stretches along the shore of the Mediterranean Sea under the name of the valleys of Acre, Sharon and Shephelah 9 . From this border plain the terrain rises greatly and becomes a plateau of medium height (from 1500 to 1800 ft. above sea level), rising like a wall above the coastal plain. Of the mountain ranges of the western half, the northernmost is in ancient times Naphtali, now Jebel Safed, to which the highest mountain of the Galilee, Jebel Jermak 10, belongs. Further to the south are the mountains that border the Ezrelon valley from the north and south: sacred Tabor (now Jebel et-Tur), covered with oaks and terebinths, opposite it, similar in size and appearance, is small Hermon 11 and to the south - Gilboa; from the west the valley is closed by wooded Carmel (Jebel Mar Elias) 12. The mountain groups of central Palestine were called in ancient times Ephraim, or Israel; of these, the highest are Samaria, south of Gilboa, Ebal and Gerizim 13, where blessings were once pronounced on those who do the law and curses on those who break it (1 Kings 16:24), as well as Selmon. Separated from them by a gorge at Mikhmah are the Judean Mountains, which gradually rise to the south and reach 3,000 feet at Hebron. The mountains and hills are cut by valleys running to the west and east. Some of them represent the beds of temporary streams and rivers flowing into the Mediterranean Sea, such as Kisona, Bela, Audshe, etc.; others - without rivers or with standing water, like the valley of the sons of Ennom (Hinnom), south of Jerusalem, also called Gehenna, the Valley of Zion (Is. 22:5) - the place of Jerusalem, etc.; others are called in the Bible “emek” - gorge: the valley of Jehoshaphat, Rephaim (Joshua 1:68; 2 Kings 5:18) south of Jerusalem, Elon (Joshua 10:12) - to Jaffa, Gibeon, Succoth (beyond the Jordan), etc. Among the large plains between the mountains are remarkable: Mizpah (Joshua 11:8), from Jordan to Lake Merom, Zebulun, Meggidon (Ezraelon), south of Nazareth, Sharon (from Carmel to Jaffa), Shephel. Irrigation in Palestine is generally sufficient. True, many rivers and streams dry up in hot weather, but in return there are many springs that provide water. Of the permanent rivers, it is necessary to indicate the Bel, the lower reaches of the Kison and Audshe and the Jordan with its tributaries. Three lakes also belong to the Jordan system: in the north Bar el-Gule, or Semonitis, as Josephus calls it, to the south of it is Lake Gennesaret, also called the Sea of ​​Tiberias, or the Sea of ​​Galilee, and, finally, the Dead Sea, into which the Jordan River flows. The climate of Palestine can be described as subtropical. However, in climatic terms, Palestine is a very unique country: here we encounter, as indeed to a certain extent in any mountainous country, climatic zones that are quite different. The peaks of Lebanon are covered with snow even in the hot summer. In the area east of the Jordan and in Jerusalem, snow occasionally falls almost every winter, although it does not last more than a day or two; and there are frosts reaching -2° C. On the other hand, in the Jordan Valley and the Dead Sea there is tropical heat in the summer; on the Mediterranean coast, thanks to cool winds, the temperature is only 17° C. The coldest time in Palestine is January and February; The most pleasant time of the year is from mid-March to mid-May, but even in summer the heat is moderated by the evening coolness and morning dew, as well as the northeast wind, although sometimes dry khamsin also blows. Autumn is especially warm - October is no colder than June. The flora of Palestine is as diverse as its climate, and combines zones that in other countries are separated by several hundred miles. So on the peaks of Hermon and Galilee grow oak, coniferous trees, maple, juniper, ivy, alder, poplar, willow, and ash. Fruit trees include apples, plums, and pears; from cereals and vegetables - wheat, peas, barley, potatoes, cabbage, cucumbers, carrots, lettuce, mustard, which are also found here. In the same way, most of the flowers growing in northern temperate countries can be seen in Palestine. But here plants of southern, tropical countries grow luxuriously: oleander, myrtle, fig tree, fig tree, olive, pistachio tree, as well as fruit trees such as date palm 14, pomegranate, orange, banana tree, orange, lemon 15, almonds, peaches, apricots, grapes; Tropical cereals and vegetables grow in the fields and gardens: millet, rice, maize, indigo 16, cotton, sugar cane, sweet potatoes, yams, tobacco, melons and other garden and field vegetables. In addition, in Palestine there are various incense trees and balsam bushes, such as storax, cypress, and gum-producing acacia. Cedars, fig trees, oaks, terebinths, and tamarisks are used for buildings. A particularly common plant in Palestine is the blackthorn (Spina Christi), among the flowers are lilies (krin) and roses, the so-called Jericho roses are especially luxurious. Thus, in Palestine, in an area that can be surveyed with one glance, all sorts of climates and products of all countries are found, from the cold of northern Europe to the hot of tropical Asia and Africa. The fertility of Palestine was known in ancient times far beyond its borders: it was a country “flowing with milk and honey” (Ex. 3:8). Now barren and desert areas were once flourishing and rich; This is evidenced by the ruins of cities not only in Galilee and Samaria, but also in the now extremely barren areas of the south, and the density of the population of Palestine, which in the flourishing times of history reached four million 17 . The shores of the Mediterranean Sea (the Valley of Acre, the Plain of Saron), the region of Ephraim and Manasseh, Samaria and Galilee, especially the Valley of Ezraelon, and the western and northern shores of Lake Galilee were particularly fertile. Judea was inferior in fertility to Samaria and Galilee, and the southern region, below Hebron, gradually turns into a desert, bare and dry with an endless row of ash-gray hills without grass and bushes, without water and almost without any signs of life: this is the Judean desert, the place of the initial removal of John the Baptist. The ancient division of Palestine into tribes upon the return of the Jews from Babylonian captivity falls out of use: Palestine at the time of Jesus Christ was divided into Judea, Samaria, Galilee and Perea. These latter consisted of groups of urban districts with the capital at their head. Villages and urban districts had neither public assemblies nor proper urban and civil structure. Administrative duties were assigned to “scribes.” Jerusalem was the capital of the entire country: government power and tribute, in general, all political life was concentrated in Jerusalem. The entire Jewish territory constituted one administrative and political whole. But in addition to the strictly Jewish territory (Judea and the toparchies of Samaria, Galilee and Perea), there were also Hellenic cities in Palestine. The latter were built in different periods and had a political structure modeled on Greek cities - their own senates (usually consisting of several hundred people) and magistrates, each city with its adjacent territory constituted a kind of independent community. However, these cities were not exclusively or even predominantly inhabited by Greeks. One of the groups, namely in the direction of Perea, was in fact Syrian and formed part of the Syrian decapolis 18; and the other, along the shore of the Mediterranean Sea, was Phoenician. Herod the Great and his immediate successors built several cities 19, which were inhabited mainly by pagans, and had an independent political structure similar to that of the Greek cities. In Galilee, the pagan element also predominated - the Phoenicians, Greeks. Palestine was under the rule of the Romans, and during the earthly life of the Savior, Judea and Samaria proper (after the death of Herod the Great and the deposition of Archelaus) 20 were directly subordinate to Rome and governed by a procurator; that's why the Romans were here too. The inscription of the cross in Hebrew, Greek and Roman indicates the composition of the population of Palestine. These are the natural properties of the country, which has become a “holy land.” The question involuntarily arises in the mind: why exactly this country, out of all the countries of the world, was chosen by divine Providence and became the “cradle of revelation,” the source of heavenly light that shone in Palestine and has been shining for the world for twenty centuries? The secrets of divine life and activity are unknown to us; but guesses and assumptions in order to comprehend them are permissible and even obligatory for us. And so, considering the position of Palestine on the map of the ancient world, we cannot help but recognize it as remarkable. It was Palestine that was located in the very center of the Old World 21, therefore Jerusalem, according to popular beliefs, was recognized as the central point of the earth (“the navel of the earth” - as our pilgrims and scribes put it 22). “Located on the westernmost border of Asia, Palestine faces east to the great empires and religions of this vast continent, and west to the Mediterranean Sea, the promised land of European civilization” 23. This small coastal strip of the largest continent - Asia - connected Europe and Africa, completing the circuit of the earth. The isolation, internal isolation of this country and its connection with other countries involuntarily catches the eye. Palestine is separated from Asia by an impassable desert and therefore could not become a purely Asian country. A desert strip separated it from Egypt, and the western shores of Palestine were washed by the Mediterranean Sea, which was a “great” and mysterious sea for the Jew. Indeed, in no other country could the divine thought about the Jews be implemented with such success - “to set them apart for Himself as an inheritance from all the nations of the earth” (1 Kings 8:53), to make them guardians and preachers of the Divine Revelation to the whole world. The isolation of Palestine constituted the best condition for preserving the high truths of Revelation pure and intact. On the other hand, the physical contours and geographical position of Palestine brought it into contact with numerous peoples and empires. In the huge desert belt running from the Atlantic Ocean (Sahara - in western Africa) almost to the Great Ocean (Gobi, or Shamo - in central Asia), Egypt and Palestine are like two oases. At all times, the peoples of the naturally poorer northern countries, in their quest for the rich southern countries, headed to Egypt, to this country of fabulous wealth and fertility. Palestine, also famous for its fertility, was the main road along which, over the centuries, wave after wave of peoples moved to the Nile Valley. The Jews, willy-nilly, came into contact with all these peoples and passed on to them the lofty religious truths that were entrusted to them by God for safekeeping; and voluntary and involuntary dispersal to distant countries forced them to enlighten other peoples with the light of truth. In Palestine only a new light could shine, “the light of the revelation of tongues”, Christ appear to the world. The vast east with its great empires and even greater religions and culture, which lay beyond Palestine, had spoken its word to the world and was dying spiritually. Egypt, this “land of wonders,” with its hoary and mysterious culture, which was the main center of thought and culture, was ending its historical role. The center of gravity of world life moved to the west. In Palestine, waves coming from Asia and Africa merged, and from here they headed west - to Europe. Since the time of Christ, the Mediterranean Sea has become a great international road, and the easy passage along its waters has facilitated the spread of the Gospel among the peoples of the populous West. The nature of Palestine is no less remarkable than its geographical location. According to Basil the Great, nature is a book that tells people about God in all languages. Palestine, as we have seen, combines the climates, vegetation and surface structure of the most diverse countries. A resident of the snowy north and the sultry south, an inhabitant of mountainous countries and valleys equally find in Palestine their native nature, they encounter plants that they are accustomed to seeing in the fields of their homeland. The sacred books that appeared in such a country can be understood by all peoples. The Bible, this “book of books,” was intended not only for the Jewish people, but through them for the whole world. And the Gospel, containing the highest and eternal truth, must, according to the commandment of Christ the Savior, be preached always and everywhere 24. Gospel images, simple and expressive, taken from the nature and life of Palestine, equally sink into the soul, touch the mind and excite the heart of every person. As the gospel light spread from Palestine to different countries, first the West, and then the distant East, illuminating more and more countries and peoples, Palestine increasingly attracted the eyes of humanity. To visit the “holy land”, to see it with one’s own eyes, is the holy dream of every Christian, but for most it is difficult to achieve: we can only mentally contemplate the “holy places” where the Lord Himself walked, which are reflected in every line of the Gospel 25. Family, home life and education among the ancient Jews To clearly understand the environment in which the Blessed Virgin Mary was born and grew up, you need to know the family and home life of the ancient Jews. This life was significantly different from ours. It was even simpler than in our villages. First of all, the Jews did not have such a sharp difference as we do between urban and rural life, between the lives of rich and poor. The doors of every house were open to everyone. For example, in the house of a rich man, when his guests were there, there was a feast; anyone from the street could come in, stand or sit in the room where they dined, and talk with those invited. Simple fishermen entered the house of the high priest, who was revered no less than the king. There were not so many and such great poor people as ours. Living was very cheap and work was easy to find. The majority of people had simple and unpretentious food. This is the life of the local (Arab) population in modern Palestine. In general, the living conditions there, almost unchanged over the centuries, help us imagine the ancient life of the Jews. Relations between family members were also not the same as ours. The father of the family had much more power over both his wife and children than we do. It was not the dowry that was given for the bride, but the groom paid her father for the bride, so it turned out as if he was buying her. The husband had the right to let his wife go, to divorce her, not only in the case when she was unfaithful to him 26, but also when she was generally disliked by him. The father of the family had even greater power over the children: he could even sell them into slavery. All this was only permitted by law, but the best people even then considered these laws too harsh and were far from enjoying all these rights. Life seemed to be ahead of the laws; and everyone was waiting only for God the Lawgiver himself, having descended to earth, to soften the ancient severity of the law. In good families, the relationship of husband and father to children was as gentle as in our time, but, in addition, simpler and more sincere than ours. Among the ancient Jews, at least, women were never in such an oppressed, dependent position as among other peoples of the East, even in relatively later times, for example, like among the Arabs, when they became Mohammedans. How well the Jewish woman occupied a position in society can be seen from the following examples. Among the Jews, a woman is sometimes the savior of the fatherland and her people, as, for example, Deborah, Esther, Judith, she rules the kingdom instead of child kings, as, for example, Gedaliah, and inspires her children to death for the faith of their fathers, as, for example, Solomonia. Some women were awarded the gift of prophecy - and their kings listened no less than the prophets: such were Deborah, Miriam, Huldama. And in home life, in the household, the ancient Jewish woman acts independently, like, for example, that Shunammite woman (a resident of the city of Sonamah), with whom the prophet Elisha stayed when he was in her city. And good wives, with their work and economic management, sometimes simply enriched their husbands: they not only had everything in abundance for their home, but also produced a lot for sale to traveling merchants. This is how the good wife of the ancient Hebrew is described in the book of Proverbs. “She mines wool and flax and willingly works with her hands. She, like merchant ships, gets her bread from afar. She gets up while it is still night and distributes food in her house and assigned work (homework) to her maids. She thinks about a field and acquires it; from the fruit of his hands he plants a vineyard. Her lamp does not go out at night. She stretches out her hands to the spinning wheel and her fingers take hold of the spindle. She opens her hand (palm) to the poor (often gives alms). Her whole family is dressed in double clothes. She makes her own carpets; Fine linen and purple (costly fabrics) are her clothing. Her husband is known at the gate (where city meetings usually took place) when he sits with the elders of the land. She makes bedspreads and sells them, and delivers belts to the Phoenician merchants." 27 The Wise One concludes this image of a good wife with the words: “There were many virtuous wives, but you surpassed them all.” These words, of all the Jewish wives of ancient times, are, of course, most applicable to the righteous Anna, the mother of the Blessed Virgin Mary: in the legend about her that is set out above, she appears as a kind and, moreover, wealthy mother of the family, a faithful friend to her husband, a God-fearing mother of her great Daughter. Such a mother could sooner raise a good, holy daughter than the best of today's mothers. We would not have a complete understanding of the Hebrew family if we lost sight of its, so to speak, inferior members, slaves. Then, during the life of the Mother of God, this sad phenomenon still existed in public life, and the legend about the birth of the Blessed Virgin, as we have seen, also mentions slaves of rights. Anna. Slaves were bought from special traders, while others, out of poverty, were sold into slavery themselves. But the situation of slaves among the ancient Jews was not as difficult as among other peoples of that time. They ate with their owners at the same table, they had their own money, it happened that when the orphan owners were young, the slave ruled the whole house; when the owner was childless, the slave became his heir 28 . In a word, the slaves of the ancient Jews lived, in general, no worse than our servants. Moreover, a Jew could not be made a slave of a Jew for life, but only until a certain period (7 years). But it happened that after this period the slave did not want to take advantage of the freedom given to him by law and declared a desire to remain a slave to his master forever. Before that, their life of servitude was not difficult for Jewish slaves. Of course, this only happened with good owners, in good families. In the family of the righteous Joachim and Anna it could not be otherwise, and from the above legend we see with what love the slave treats the rights. Anna to her mistress. And when the Most Holy Theotokos, already an adult, said to the Archangel Gabriel: “I am the servant of the Lord,” then in these words you can feel how easy slavery seemed to Her from her childhood memories. Every person, every family spends most of their time farming and getting their daily bread. How did things stand with this among the ancient Jews, and therefore in the pious family where the Blessed Virgin Mary was born and raised? And in this regard, there was a lot there that was not our way. There, among the ancient Jews, they took great care to ensure that not only did everyone have approximately the same amount of land, but also that one did not have better land than the other. For this purpose, land was redistributed in villages almost every year, and it was done by lot. Fertile areas, therefore, like less fruitful ones, for example, on rocks, on mountain slopes, did not always remain with one owner, but passed from hand to hand. In the Old Testament, there is often an indication of this good custom, for example, in the words of Psalm 15, verse 6: “My borders passed through beautiful places,” “I have already attacked in powerful places” (ropes for measuring the land came for me in the best areas). Cattle breeding has always been an important source of livelihood for the inhabitants of Palestine. No wonder St. the land was called a land flowing with honey and milk. The entire Bible is littered with references to sheep, goats, oxen, pastures (pastures) and shepherds. It is not surprising that shepherds and flocks also appear in the legend of the Nativity of the Blessed Virgin Mary. Upset by the high priest’s refusal to accept a sacrifice from him, as a childless man, he is right. Joachim retires to the desert, where shepherds grazed his flocks. This is also a feature of purely Palestinian life. In this country, near cities and villages, there was not enough land everywhere and so much livestock that one had to look for “pasture” very far away; the herds grazed dozens of miles from the owners’ residence, in the steppes. In the spring these steppes were covered with good grass, and in the summer they were scorched by the sun, which is why they were called deserts. Right Joachim, indeed, could not find a better and more convenient place for solitude, like the “desert” known to him, of course, with its herds, where he, not suffering the need for the necessary things, could be away from the bustle of the world, among simple, sympathetic people who knew him. The relationship between parents and children among the ancient and contemporary Jews of Christ was characterized by tender love and touching care on the part of the parents and meek obedience and sincere reverence on the part of the children. The attitude of the father towards his children, filled with care and justice, found its highest embodiment and highest sanctification in the attitude of God the Father towards Israel - his son, His servant; and the tender love and constant care of a mother is in God’s preservation of His people, in mercy and love for them. The care and love with which the parents treated their children is evident from how carefully and tenderly they followed the child’s development and noted at least eight ages in this development of the child’s life 29 . For their part, the children owed their parents obedience and respect. The ancient Jewish sage says: “He who honors his father is cleansed of sins, and he who respects his mother is like one who acquires treasures; he who forsakes his father is the same as a blasphemer, and he who provokes his mother is cursed from the Lord” (Sir. 30:3–4, 16). Everyone knows how strictly the law punished the disobedience of children to their parents. “If anyone has a son who is turbulent and disobedient, who does not obey the voice of his father and the voice of his mother, and they chastise him, but he does not listen to them, then his father and his mother shall take him and bring him to the elders of his city and to the gate of his residence, ... then let all the inhabitants of his city stone him to death.” (Deut. 21:18–19, 21). “The eye that mocks the father and neglects obedience to the mother will be pecked out by the ravens of the valley and the eagle’s chicks will be devoured” (Proverbs 30:17). On the basis of such relationships between parents and children, the upbringing of children and, subsequently, their education took place. It should be noted that the upbringing of children and education among Jews were almost exclusively religious in nature. Religion and religiosity surrounded the child, one might say, from the very first day of his existence. Through the deeply significant rite of circumcision, the Jewish child was introduced into the sphere of religious life, as if separated to serve God. From now on, the child received the benefits associated with this sacred rite, as if being adopted by the God of Abraham, Isaac, Jacob, and had to steadily follow the path outlined in the Law of God. An excellent expression of this requirement from every Jew from the years of infancy are the words of the Talmud 30: “these are the things from which a person tastes fruit in this world: from honoring father and mother, pious deeds, peacemaking between one person and another, the study of the law, which is equal to everything else.” This devotion to the law was for the Jew from childhood the basis of his life, and the fulfillment of the law was the goal of his life. The initial – both physical and religious – education naturally lay with the mother. In the words of one famous Rabbi Janney, “knowledge of the law can be expected from those who sucked it from their mother’s breast.” True, women themselves were exempted from performing many positive religious duties, but many of the religious duties performed by Jews in their home life lay exclusively with women. Preparing the Shabbat dinner, lighting the Shabbat lamp, decorating the house with various religious emblems, preparing the house according to established customs for various holidays - all this was done by the woman. And what a wide field was opened up for the mother to influence the child, to educate and develop the religious spirit in him, to instill in him piety! Long before the child could go to school and subsequently to the synagogue, individual and general prayers, home rituals performed on Saturdays and holidays, and stories from the history of the Jewish people, from the history of a particular tribe or family were indelibly imprinted in the memory and heart of the child by a loving mother. But, besides all this, the beginning of the positive teaching of children in the Law of God and the rules of pious life also naturally lay with the mother. That true Jewish mothers were capable of fulfilling this high duty there can be no doubt if we remember the high examples of Old Testament women, the praise of women in the book of Proverbs and the behavior of Jewish New Testament women. Therefore, the message of Philo and Josephus is absolutely correct that the Jews “from the cradle learned to know God as their Father and Creator of the world”, that they “from the earliest glimpses of consciousness studied the laws, so that they were, as it were, imprinted on their souls”, “from early youth the Jews carried in their souls the image of the commandments.” If the initial education lay with the mother, then the initial training in the law was the direct responsibility of the father. According to the Talmud, that person was considered ignorant who had sons, but could not teach them the knowledge of the law. As soon as the child learned to speak, he began to learn some passages of Holy Scripture, short prayers and selected sayings of the sages, and then the father took special care of the development of the child’s memory, memorizing verses from the Bible, psalms, etc. with him. In the fifth or sixth year of a child’s life, schooling usually began, which was considered compulsory for everyone. Schools existed in abundance throughout Palestine. Tradition attributes the introduction of schools in every city and the compulsory education in them of children over six years of age to Rabbi Yeshua, the son of Gamla. There were many schools in Jerusalem, but there were also in every city. According to legend, it was even considered illegal to live where there was no school. They said that a city without a school deserves either destruction or excommunication. So, from the age of six, the child left the exclusive influence of his parents and entered school, where an education was given, which in spirit and direction was a continuation of home education and training. In such a simple, unique environment of life and upbringing, the future Mother of God, “the praise of the whole universe,” was born and raised. It is clear that for the spiritual development and upbringing of this greatest of human daughters, precisely such everyday conditions were needed. Indeed, these conditions were in many ways better than those in which our children grow up. In its simplicity, the environment in which the infancy of the Blessed Virgin took place was reminiscent of our village life in those places where she had not yet begun to tune in to the city mood. Such an environment most engenders humility in a person; it is the first adornment of a Christian. And it most distinguished the Most Holy Virgin and was most pleasing to God who wanted to dwell in Her. “He looked upon humility” (Luke 1:48) Her. Although the Nativity (γενέθλια, γέννησις, nativitas) of the Blessed Virgin Mary is possible, with St. Andrew of Crete, call it “the beginning of the holidays,” but in terms of the time of its appearance in the Church, this holiday is almost the last of the twelve. In general, the Mother of God feasts should have appeared later than the Lord's feasts. True, we find the first mention of the Feast of the Nativity of the Blessed Virgin Mary in the 5th century. in the East in the words of Proclus, Patriarch of Constantinople (439-446), and in the West - in the sacramentary (breviary) of Pope Gelasius (492-496). But these testimonies do not have complete reliability: the authenticity of Proclus’s words is disputed, and the oldest copies of the sacramentary of Gelasius are much later than this pope (no earlier than the 8th century). In the recently discovered Syriac monthbook of 412, there is no mention not only of the feast of the Nativity of the Mother of God, but also of none of the feasts of the Theotokos (of the Lord's - only the Nativity of Christ and Epiphany). Under September 8 there is a memorial here: “Presbyter Faustus and Ammonius and 20 other martyrs.” The holiday apparently arose initially in the Greek Church and very soon after that it appeared in Rome, from here and there spreading to the daughter Churches. It is significant that not only the Jacobites have a holiday, but also the Nestorians (“Nativity of the Lady Mary”), and also on September 8 (only in some ancient Coptic monthly books on April 26) 31 ; this may be a sign that the holiday appeared in the Eastern Church before the separation of these heretics from it, in the 5th century. For St. Andrew of Crete-Jerusalem († c. 712), who composed two words and a canon for this holiday, is already a holiday of great solemnity. In the canon, he proves that on this day “all creation should rejoice” (item 1), “heaven should rejoice and the earth rejoice” (item 4), “the childless and the barren should dare and play” (item 6). It is possible that St. Andrei wanted to equate this holiday with other Mother of God holidays. But you need to read this canon, full of tenderness and spiritual delight, to be convinced that for a Christian of the 7th century. (when Andrei lived and acted, who died at the beginning of the 8th century.) The Nativity of the Most Holy Theotokos was a holiday on which his heart trembled with joy and the highest feelings filled his soul. Only a person who was brought up in honoring this day and who probably heard the enthusiastic songs of previous creators on this day could be inspired by such songs as the current second canon for the Nativity of the Virgin. The holiday is marked in the Jerusalem canon of the 7th century, according to the Georgian version, with noticeable differences from other days 32. The holiday is named in the festive Gospel, donated to the Sinai monastery by Emperor Theodosius III (715–717), written in gold letters and containing readings, obviously, only for the most important holidays of the church year (it contains readings only for 21 days of the year - except for the current twelve holidays, which are all named here, except for the week of Vai, perhaps, accidentally not mentioned, on another 1 September, December 24, January 5, February 7, March 9, April 23, May 8 and 10, June 29). Among the Western monthly books, the holiday was first mentioned in the Roman pseudo-Jerome martyrology of the 7th century, in the statutes of Bishop Sonnatius of Reims 614–631. (among the 13 days of the year on which public affairs are prohibited) and in the English martyrology of Bede († 735) 33. St. Pope Sergius (687–701), according to Anastasius the Librarian (9th century), established a litany (procession of the cross) from the Church of St. for this holiday. Mary to St. Adriana 34. In the rules of St. Bonifatius (8th century) this holiday is named among those deserving special popular honor (sabbatizandae a populis cum singulari devotione). Karl the Bald mentions this holiday in one document (about the division of monastery lands). In one English Pontifical (bishop's service book) of the 8th century. there are episcopal blessings for this holiday 35. But in the west and in the 7th-9th centuries. the holiday was not widespread. This holiday is not in the Gothic-Gallican calendars of the 7th-8th centuries, the Luxoviensis calendar of the 7th century, in the list of holidays given by the acts of the Mainz Council of 813, in the Toledo calendars of the 10th century. and ancient Mozarab (Spanish), in which all have the Assumption 36. Liturgists of the 17th century They even claimed that it was first introduced in the West by Bishop. Fulbert of Chartres († 1028) 37 ; he must have only contributed to the widespread spread of the holiday in northern France; He also owns the two oldest sermons in Latin for this holiday, in which the latter is characterized as recent 38. Thus, although it took a long time to become widespread in the West, the holiday in question was even slower to achieve solemnity in celebration there. In the ancient calendar of the Corbeil monastery of the 8th-9th centuries. under September 8: “memory (natale) of St. Adriana and the Nativity of St. Mary"; in several later monuments one liturgy is assigned to the Nativity of the Virgin Mary, another to St. Adrian; in others - two for the first and one for the second; in even later St. Hadrian only early liturgy; in even later ones for St. Adriana is only a commemoration (commemratio). About Bruno, Bishop of Hidesheimensis, in one chronicle under 1155 it is noted: “this most venerable prelate (praesul), with love for God, burned with the most ardent reverence for His most glorious parent, the Virgin Mary, and did everything he could for Her veneration, among other things, one of all establishing in his diocese the celebration of the octave (eight-day afterfeast) of Her Nativity, which the Holy Mother Church subsequently adopted.” The solemn celebration of the holiday was initiated in his diocese by the bishop. Autissiodensis Guidon († 1270). Pope Innocent IV at the Council of Lyon 1245 made the octave of this holiday mandatory for the entire Western Church, and Pope Gregory XI (1370–1378) established a vigil with fasting for the holiday, for which he also appointed a special liturgical service 39 . In the West, an explanation for the date of the holiday, September 8, must have been found around this time: according to Durandus († 1296), one pious man for several years in a row on the night of this date heard the festive singing of angels from heaven; when he asked him about the reason for this, it was revealed to him that the angels were having fun, since the Virgin Mary was born that night; Having learned about this, the pope immediately ordered that, following the example of the celestials, the birth of the Holy Virgin should be celebrated on earth 40. From the very beginning of the feast of the Nativity of the Blessed Virgin Mary, church songs were supposed to appear in honor of it. But in our current holiday service, hardly any songs in honor of the holiday from the 5th-7th centuries have been preserved. In liturgical manuscripts with practice even from the 7th-8th centuries. (for example, in some Georgian manuscripts) all songs in honor of great holidays are not current ones. From Rev. The Roman of the Sweet Singer of the 6th century, who compiled many of the current kontakia in honor of the twelve feasts, did not make it to the kontakion for the Nativity of the Blessed Virgin Mary. Of the current hymns of the holiday, perhaps only the troparion “Thy Nativity, Virgin Mary” belongs to these ancient times - the 5th-7th centuries, judging by the fact that the same hymn is also present in the Roman Catholic service, and that this is almost the only case of coincidence of liturgical songs in the Orthodox Church and the Roman Church. During that time, the 8th and 9th centuries were the time when a whole series of church songs appeared in honor of the Nativity of the Blessed Virgin Mary. Only less than half of them are included in our actual service of the holiday and forefeast. Most of these chants were accepted into church services by ancient statutes, but then fell out of use. The current service of the holiday includes songs by the following hymnals: St. Andrew of Crete († c. 712) - the second canon of the holiday; St. John of Damascus († c. 780) - first canon; Germana, Patr. Constantinople († 740) – stichera on verse; Anatoly must be bishop. Solunsky 9th century – some stichera on lithium; Stefan and Sergius of Svyatogradtsev, i.e. monks of Savvina Monastery near St. City (Jerusalem) 9th century. - I cried out stichera to the Lord, and some at the litia and at the stichera; Joseph the Songwriter († 886) - canon for the forefeast. The works of the following hymnals were in liturgical use according to the old charters, in particular, according to the charter of the Evergetian Monastery of Constantinople, but were not accepted by the current charter: imp. Leo VI († 916) – canon ch. 4 “I will open my mouth” (according to the Evergetid charter at the “pannikhida” of the 41st feast) and another canon with the same irmos (according to the same charter at the “pannikhida” on September 11; George, probably the Bishop of Nicomedia in the 9th century - canon chapter 4 “I will open my mouth” (according to the same charter at matins on the forefeast day), canon chapter 4 “Three hundred strong” at the “pannikhida” on September 10. The same Evergetid charter appoints once (at the “pannikhida” on September 9th) the canon of Chapter 4 “I will sing to You, O Lord my God” of John 42. It must be remarkable that St. Cosmas of Mayum did not leave the canon for this holiday; Annunciation and Introduction. The surviving monuments do not allow us to say anything about what kind of service and in what composition, with what hymns and readings the feast of the Nativity of the Blessed Virgin Mary took place until the 7th century. But from the 7th century. A monument has already reached us giving instructions regarding this service. This is the so-called “Jerusalem Gunner”, i.e. Rules of worship, more precisely, an index of readings during worship in the Jerusalem Church, in the Georgian translation. Under September 8 we read here: “Nativity of the Virgin Mary. Troparion ch. 1: Your Nativity, Virgin Mary. Prokeimenon ch. 1: He sanctified His village”; verse: “God is our refuge and strength.” The following are the readings: 1st Prem. Sol. 8:2–4 (under the name Proverbs); 2nd Isa. 11 etc.; further reading (without numbering): Heb. 8:7–9,10. Alleluia, ch. 8: “Hear, daughter.” Gospel Luke. 11:27–32. To wash your hands, ch. 1 “Your Nativity, Most Pure Virgin” 43. Here, obviously, the rules are given only for the liturgy; on greater holidays, in this monument the statute is given for both Vespers and Matins; Probably, Vespers and Matins on this holiday did not have any noticeable differences from everyday ones. At the liturgy, we also see here the Old Testament readings and a special hymn for each holiday, which must be replacing the “cherubic” troparion “for the washing of hands.” It is remarkable that the Gospel begins with the words: “When these words came to pass...”, i.e. from the end of this Gospel. A further ancient monument giving instructions about the service for this holiday is the so-called “Sinai Canonar”, i.e. an index of the same nature for some church (perhaps Constantinople), found with the Gospel in the Sinai monastery and dating back to the 9th century. The evening prokeimenon is indicated here: “The glorious verb was spoken about you, the city of God,” the verse: “The Lord loves the gates of Zion.” Proverbs, troparion, apostle, gospel and the present communion 44. The composition of the service for the Nativity of the Blessed Virgin Mary according to further ancient regulations has been known only since the 11th century, when this service took on a form very close to the present one. We will indicate here only those few differences that this service has in the ancient manuscripts known to us in comparison with the current charter. Thus, in the manuscript of the Georgian translation of the charter (Synaxarion of the Athos-Iveron Monastery of the 11th century), at Vespers for this holiday there is a special prokeimenon: “The Most High has sanctified His village”; verse: “God is our refuge...”; According to this charter, there was no lithium at Vespers; on the stichera - apparently the current stichera with “I cried to the Lord” (on “I called to the Lord” the stichera are not indicated, as on other great holidays); the troparion is the current one, but the 1st voice is indicated for it; at Matins, instead of the usual kathisma, the psalms “I will vomit my heart,” “God is our refuge and strength,” “Remember, O Lord, David” (44th, 45th and 131st); at the liturgy there are antiphons “There is Good” (apparently - ordinary everyday antiphons) with choruses: 1st “Prayers of the Mother of God”, 2nd and 3rd “Save us, Son of God, born of the Virgin, singing Ti: alleluia” 45. In the charter of the Constantinople Evergetid monastery with the practice of the 11th century. according to a 12th century manuscript The service of the Nativity of the Blessed Virgin Mary has the following differences from the current one. At Vespers, on “I cried to the Lord,” only the first three stichera of today are placed, 1 and 2 three times, the 3rd twice; According to this rule, there was no litia at Vespers; the verses on the poem are: 1) “Lord remember David” to “promised to God by Jacob”; 2) “The Lord swear to David in truth” to “from the fruit of your womb I will place on the throne” and only the first two stichera are verse today, but the third “Your All-Honorable Nativity” is now the last one at Vespers; and the 4th - “Today is the barren gate” - now on “I have cried to the Lord” 4th. Troparion – 1 tone. At Matins, the first kathisma was regular, and the second was special, suitable for the holiday, namely the 6th “Lord, do not reprove me with Your wrath.” Sedal according to the 1st kathisma is the one who is now according to the 2nd; according to the 2nd one, which is now according to the 3 songs of the canon, and according to the polyeleos, the one which is now according to the 1st kathisma. Canons: 1st Irmos twice, troparia for 4, 2nd for 6 (no mention is made of Irmos), therefore, only 12 (now 16); According to 3 songs of the canon, the one who is now 1st in polyeleos is sedal; according to the 9th song of the exapostilary: “Holy is the Lord...” (the same is laid down on other, mainly middle, holidays) and “if (anything), then another one, similar to “Wives will hear,” “Ends rejoice.” On praising those stichera on 6, but only 2 (must be the current first two), glory and now the current 6th on the Lord I cried out, “Today is barren Anna.” At the liturgy, special blessed ones of the feast of Ch. 8 “Remember us” is a troparion, trinitarian and theotokos. At the service of the holiday, according to this charter, the following readings were prescribed “from the book of praise of the Mother of God”: at the memorial service, the word of 1st John of Damascus, which began: “Come, all nations”; at Matins, according to the 1st and 2nd kathisma, the 2nd and 3rd words of John of Damascus, with which he began: “If the earth is measured by a span” and “Other and other items of the holidays”; according to the polyeleos the word of Andrei Kritsky: “The beginning of the holidays is the current celebration”; according to the 3rd song of the canon “historical word in the Metaphrastus of St. James" 46 (now from these readings at Vespers the 2nd word of John of Damascus, but it is called the word of Andrew of Crete; according to the 2nd kathisma - the 1st word of Damascus, according to the polyeleos the word of Gregory the hieromonk, according to the 1st kathisma it is indicated vaguely: "reading of the holiday"). As we see, the service according to this charter differs from our current one mainly only in the absence of some stichera (for example, at the litia), a different order of stichera and sedals, and a more abbreviated singing of the canon. The charter of the Evergetid monastery is important in the history of worship as a monument to that liturgical practice, which was something between the so-called Studian and Jerusalem charters. The Evergetid Typikon is closer to the Studian Rule, and precisely in its ancient form, which its complete lists that have survived do not give us an idea of, since all these lists are not earlier than the 12th-13th centuries. and are already very close to the Jerusalem (currently valid) charter, much closer to the latter than the Evergetian charter 47. According to these lists of the Studite Charter, which all represent the Slavic-Russian edition of this charter of the XII-XIII century, the service of the holiday in question has the following features compared to the current one. On the Lord I cried stichera for the 6 current 3 first; According to this rule, there was no litia at Vespers; stichera on stichera 1st current, 2nd - current 3rd, 3rd - current 4th I cried to the Lord; Glory even now, ch. 2 is similar to the “House of Euphraths” 48, which is not indicated, perhaps the current one is verse from Little Vespers; troparion ch. 1. At Matins after the Gospel, the prokeimenon “In the nights lift up your hands,” which was also sung on other holidays after the morning Gospel. The canons were sung like this: in the 1st canon, in the 1st, 3rd, 4th and 6th songs, the irmoses are sung once, and the verses are sung twice; in the 5th songs 7, 8 and 9 there are both irmos and verses twice (this is because the first songs had 3 verses, and the last ones 2); in the 2nd canon, irmos and verses are once: all verses appeared at 12; 9 songs each “Holy is the Lord God.” On the praise of the current 3 stichera twice, glory and now: the first of them. At matins, according to this charter, verse stichera were always relied on: on this holiday there are verse matins ch. 2 is like the “House of Euphraths” (which ones are not specified), the glory even now: “one of them.” At the liturgy, “the psalms are set (figurative) and the blessed canons of the 2nd tone of the 3rd and 5th songs with the irmos are sung” 49 . According to the oldest copies of the current Jerusalem Rule, the service of the Nativity of the Blessed Virgin Mary presents only the following minor differences from the current (printed) Typikon. On the Lord I cried, the first two stichera are repeated. Of the canons of the 2nd, some manuscripts indicate singing at 6, and only troparia (without irmos); others (Slavic) remark about him: “we say his irmos and troparia once, before they are many.” The exapostilary of the holiday is twice, either it is not indicated which one, or the one that is now among the Greeks is indicated, see below. (However, the sedal ones are not indicated exactly, so it is not known whether the current ones are meant). At the Liturgy for the Blessed, songs are only from the first canon) 50. Finally, there are slight differences with our current charter in the service of this holiday in the modern Greek and Old Believer charter. And with the first there are more differences, although they are the most insignificant. So, according to the Greek Menea, from the stichera I cried out to the Lord, the first two are doubled. The 1st sedalna in the polyeleos and the 3 songs of the canon stand one in the place of the other, but there is no second sedalna in the polyeleos. 1st canon with irmos at 8, 2nd canon troparia at 6. According to the 6th canon, kontakion and ikos, a short synaxarion of the holiday with verses before it 51. There are no choruses to the 9th song. There are no our exapostilarii, but instead one (three times), mentioned by ancient statutes, is similar to “Wives will hear” 52: “The ends of the universe rejoice today in Thy Nativity, the Virgin Mother of God (Θεοκύητος) Mary and the unartificed Bride, in whom Thy sorrows were vegetated. barrenness is a reproach, and an oath to Eve’s foremother at birth” 53. According to the Greek Constantinople charter (for parish churches), the service has the following features compared to ours. On the Lord I cried stichera on 6; there is no litia at Vespers; litia before Matins, which is performed separately from Vespers, as on other great holidays, during the singing of the troparion; at Matins the psalter (kathisma) and polyeleos of the Theotokos “I will burp my heart”; 3 songs each from the canon of ipakoi (that’s the name of the sedalene). At the liturgy, there are antiphons composed from the verses of our chosen psalm for magnification, namely from verses: 1, 3, 4, 5, 6, 7, 8, 9, 11 (see below) with the addition between verses 7 and 8: “There I will make the horn of David grow, I have prepared a lamp” (Ps. 132:17) and between verses 9 and 11: “I will dwell here as I please” (Ps. 131:14). Chorus to 1st antiphon: “Through the prayers of the Mother of God...”; to the 2nd: “Save us, O Son of God, in holy wonders...”; to the 3rd - troparion; at the entrance: “Come, let us worship... this wondrous thing in the saints” 54. According to the Old Believer charter, I cried out to the Lord, stichera 2 and 3 are doubled; according to the Gospel stichera ch. 6 “Today is the barren gate”; there are no choruses on the 9th song; according to the 9th song katavasiya “Mystery thou art” and instead of Worthy irmos “Alien to the mother”, the luminaries of the holiday three times (obviously, the same as in the Greek Menaion) 55. The presented history of the service in honor of the holiday in question makes it clear with what careful slowness and prudence this service was compiled. Its authors were holy ascetics and confessors of the 8th-9th centuries, and this, as well as the high artistic merits of their works, were the reason that their hymns gave way in the service to earlier, and undoubtedly simpler and more artless works of this kind of the 5th-7th centuries. A number of famous hymn writers subsequently bore the fruits of their inspiration to this holiday, which more and more obviously attracted the reverence and veneration of the Christian world, but the Church, however, was such a strict connoisseur that it did not allow these works to be used for liturgical use, finding them inferior to those. Also significant is the care with which the church charter, over the centuries of its formation and development, rearranged some hymns in place of others - from verse to the Lord I cried out, from inter-songs of the canon to kathismas and polyeleos; - how he hesitated even in such seemingly unimportant questions as such: where to repeat which stichera, how long to sing the canons, whether to sing the irmos of the second canon. All this vouches for the fact that the church service of this holiday, so composed, is indeed a strictly consistent artistic whole in all parts, as we will see now - when presenting and analyzing its content. Service of the Nativity of the Blessed Virgin Mary I cried out verses to the Lord At each vigil, the stichera on “I cried to the Lord” open a series of festive songs. Naturally, therefore, they must depict the praised event from the most general, but at the same time from the most sublime point of view. This happens in every holiday service. It’s the same in real service. The real holiday has two groups of stichera on “The Lord cried out”, belonging to different authors, therefore, not having the same general idea and their own train of thought. The first group of stichera, i.e. The 1st, 2nd and 3rd stichera, inscribed with the name “Sergius the Patriarch”, truly begins a review of the celebrated event from the most unattainable heavenly heights. The stichera are seen in the birth of the Most Holy. The Mother of God, first of all, the appearance of a new throne for the Divine, next to the heavenly, earthly, the appearance of a new heaven (1st stichera); then, as if descending from heaven closer to the earth, they call what was born the palace of Light, the book of the Word of God, the door of the Great High Priest (2nd stichera); finally, the celebrated event is glorified in its earthly concreteness, as similar to previous miraculous births, although superior to their birth from the barren Virgin, who had already given birth completely without seed (3rd stichera). Samoglasny 56, tone 6. Sergius the Patriarch 57 Today God rests on reasonable thrones; He has prepared a holy throne on earth for Himself; Having established the heavens with wisdom, He made the heavens animated by love of mankind: from the barren root cause us to grow a garden of life, O Thy Mother, Who is God of miracles and the hope of those who do not hope, Lord, glory to Thee. Today God, who rests 58 on mental thrones 59 , has prepared for Himself a holy throne on earth; He who established the sky with wisdom created 60 out of love for mankind 61 an animated sky 62; for from a barren root 63 He raised 64 us a life-giving plant 65 - His Mother. You are the God of miracles and the hope of the hopeless 66, Lord, glory to You. This is the day of the Lord, rejoice, people: behold, the palace of Light, and the book of the Word of the Animal came from the womb; and the door to the east, having been born, awaits the entry of the Great Saint, the One and Only One, introducing Christ into the universe, for the salvation of our souls. This is the day of the Lord 67, rejoice, people; for the palace of Light and the book of the Word of life came from the womb 68 ; and the door facing the east 69 awaits the entrance of the High Priest 70 , one introducing and one Christ 71 into the universe 72 for the salvation of our souls. Even if by divine will, the bright barren wives of the vegetative, but all Mary’s born are gloriously exalted: as from a barren mother, gloriously born, she gave birth to the flesh of all God, especially nature from the seedless womb, the one door of the Only Begotten Son of God, having already passed through the prisoner, preserved it, and having arranged all things wisely, as if He Himself was the message, He brought salvation to all mankind. If, by God's will, (other) famous 73 barren women had children, 74 but Mary, in a Godly manner, 75 shone more than all those born; for She, gloriously born from a barren 76 mother, gave birth in the flesh of God to all above nature from a familyless womb - the one door of the Only Begotten Son of God 77, passing through which He kept 78 locked and, having arranged everything wisely, as He Himself knows 79, prepared salvation for all people 80. (Twice 81) The first group of stichera on the Lord cried out, as we have seen, considered the celebrated event according to its world (cosmic) significance; depicted what this event did to the world as a whole. The second group narrows this infinitely broad point of view and dwells on the significance of the event for humanity, describing all the benefits granted through it to “us” (here a more subjective assessment, and there an objective one). In accordance with this general theme of the last three stichera, I cried out to the Lord, the first of them (the 4th in general, “Today the barren gate is opened”) depicts the benefits we received through the celebrated event in general terms, as the beginning of the fertility of divine grace and as the union of the earthly with the heavenly. The 5th stichera, “This day of world joy is proclaimed,” more closely indicates the significance of the event for humanity in that with the Nativity of the Mother of God, the barrenness of human nature ended through the fact that it, alien to God’s nature as a creature, was assimilated by it. The 6th stichera “Today the barren Anna gives birth to the Virgin Mary” examines the consequences of the event for humanity in a temporal perspective, between two extreme points of time: the beginning of humanity and its endless end: as a re-creation of humanity, giving it endless life instead of deserved decay. Thus, the image of the event in the last stichera receives the same breadth in time that it had in the first stichera (“Today I am on reasonable thrones”) in space. Today the barren gate is opened, and the maiden divine door is coming. Today, the fruit of grace begins to bear fruit, revealing the Mother of God to the world, who unites the earthly with the heavenly for the salvation of our souls. Today the 83 barren gates open and the virgin divine door 84 emerges; today grace 85 begins to bear fruit, showing the world the Mother of God, through Whom the earthly 86 is united with the heavenly 87 for the salvation of our souls. (twice) Today is the proclamation of universal joy, today the winds have blown, the salvation of the herald, our nature is resolved barrenness: barrenness for the mother is shown to be virgin and after the birth of the Creator, from God appropriates what is alien to His nature, and Christ the Lover of Mankind and Redeemer of our souls brings salvation to those who have gone astray in the flesh. Today is the foretelling of 88 universal joy, today the winds have blown 89 , the harbingers of salvation, the barrenness of our nature is resolved, for the barren one turns out to be a virgin mother even after the birth of the Creator, from which He, who by nature is God, assimilates what is alien to Himself and arranges salvation for those who are deceived through the flesh, Christ the Lover of Mankind, the Redeemer of our souls. Today, barren Anna gives birth to the Mother of God, chosen from all generations to be the dwelling place of all the King and Creator of Christ God, in fulfillment of the divine provision, through which we are given up from earthly births and renewed from aphids to life is never ending. Today, barren Anna 90 gives birth to the Virgin Mary 91, pre-elected from all generations to the abode of the King of all 92 and Creator 93 Christ God, in fulfillment of the divine economy 94, by which we, earth-born 95, are recreated 96 and renewed from corruption 97 to unceasing life 98. Glory to this day. Today Izhe is on reasonable thrones 99. Jacob left the student who swore an oath and went to Harran. And you will find a place and sleep there, for the sun has gone down. And he was taken from the stone of that place, and set the head for himself, and slept in that place, and saw a dream: and a ladder was established on the earth, its head reaching to heaven, and the angels of God ascended and I yearn for her. The Lord established himself on her, and said: I am the God of your father Abraham, and the God of Isaac, do not be afraid. The earth where you sleep on it, I will give it to you and to your seed. And your seed shall be like the sand of the earth, and shall spread over the sea and the fields, and the north, and to the east, and all the tribes of the earth shall be blessed because of you, and because of your seed. And behold, I am with you, keep you on every path, even if you go; and I will return you to this land, as the imam will not leave you until I can create all that I can say to you. And Jacob arose from his sleep, and said: for there is a Lord in this place, but I know not. And he was afraid, and said: This is not, but the house of God, and this is the gate of heaven. Jacob left Beersheba and went to Haran, and came to (a) place and (stayed) there to spend the night, because the sun had set. And he took (one) of the stones of that place and made it his head, and lay down in that place. And I saw in a dream: behold, a ladder stands on the earth, and its top touches the sky, and behold, the angels of God ascend and descend along it. And behold, the Lord stands on it and says: I am the Lord, the God of Abraham your father, and the God of Isaac; don't be afraid. The land on which you lie will I give to you and to your descendants; and your descendants will be like the sand of the earth: and you will spread to the sea, and to the east, and to the north, and to the noonday; and through you and your seed all families of the earth will be blessed; and here I am with you; and I will keep you wherever you go; and I will bring you back to this land, for I will not leave you until I have done what I have spoken to you. Jacob awoke from his sleep and said: Truly the Lord is present in this place; but I didn’t know. And he was afraid and said: How terrible is this place! This is nothing other than the house of God, this is the gate of heaven 100. This proverb, like the next two, is read on all the feasts of the Mother of God. It depicts the vision of the Patras. Jacob dreamed of a mysterious staircase that connected heaven and earth and served to ascent to heaven and the descent from heaven to earth of angels. Through this mysterious vision, faith was strengthened by the Lord, and the vigor was maintained, first of all, of the patriarch himself, who was in severe loneliness and walking to an unknown distant country 101. Jacob went to Haran partly out of fear of persecution from his brother Esau, partly on the advice of his mother Rebekah, to take a wife from the daughters of Laban, Rebekah’s brother. Alone, without servants or property, with only a staff in his hand and a knapsack over his shoulders, Jacob was in a foreign pagan country 102, already far from his relatives, on a long journey to an unknown country. The earth served as a bed for him, the stone as a headboard, and the sky as a cover. Under such difficult circumstances in the life of the patriarch, the Lord appeared to him at night, in a dream in a vision of a mysterious staircase. With His mysterious revelation, the Lord indicates to Jacob that he is under the highest divine protection, under the protection of God’s servants - the angels. He is alone among people and defenseless on earth; but, having a host of defenders and a Patron God, he should not be afraid of any dangers, any adversities; no one and nothing will prevent the Lord from fulfilling the great promises He gave to Jacob’s grandfather and father, and through them to himself 103. At the same time, with this mysterious vision, the representative of all Old Testament humanity, Jacob, was pointed out to the constant care of God’s Providence for the earth and people, to the uninterrupted communication of the spiritual world with God’s chosen ones. This connection between heaven and earth, God and people is, as it were, supported by a mysterious ladder, and the servants of this communication are angels descending to people on earth to fulfill the commandments of the Lord, bringing down on people various types of God's mercy and ascending to God with human prayers, with intercession for human sorrows, with a report on the fulfillment of Divine commands. To the believer and prophetic gaze of the Old Testament righteous man, the vision of the mysterious staircase was also foreshadowed by the mystery of the future redemption by the Son of God of sinful humanity, the reconciliation of heaven and earth, God and people through the incarnation. Then, through the sin of Adam, the destroyed union of man with God will be restored again and to the fullest extent; through the incarnation of the Son of God, as through a certain ladder, heaven and earth will be united again and forever. The Savior Himself pointed out this understanding of Jacob’s vision of the mysterious staircase when he promised Nathanael that by his faith he would one day see heaven open and the angels of God “ascending and descending on the Son of Man” (John 1:51). But who most directly and directly served the mystery of the Incarnation if not the Most Holy Virgin with the birth of the Son of God? Of course, only through the Son of God “do we have access to the Father” God (Eph. 2:18), but the Son of God Himself deigned to unite humanity with the Divinity through the incarnation of the Most Holy Mother of God, and therefore She is truly a ladder that served to connect heaven with earth, God with humanity. With her prayers, her constant intercession and intercession, the Most Holy Theotokos also facilitates our access to heaven, to God, and serves as a ladder to our salvation. That is why the Church in her hymns calls the Mother of God “a ladder that has raised everyone from the earth with grace,” “a bridge leading from death to life, from earth to heaven” (Akath. can. p. 4., ikos 2) or directly by Jacob’s ladder: “Rejoice, high ladder, even to the south you saw Jacob” (Acath., verse 1). The once wandering patriarch was encouraged and strengthened by the vision of a mysterious staircase on a long journey to an unknown country; Now we, Christians, have a wondrous staircase - the Mother of God strengthens us in life, encourages us in the midst of adversity and troubles with Her merciful intercession before the Divine Son. II. Ezekiel 43:27; 44:1–4 Thus says the Lord: from the day of osmago, and so on, the priests will create on the altar your burnt offering, even your salvation, and you will receive it, says the Lord Adonai. And turn me to the path of the outer gates of the holy ones, looking to the east: and this one is closed. And the Lord said to me: This gate will be shut, and it will not be opened, and no one will pass through it, for the Lord, the God of Israel, will pass through it, and it will be shut. For the abbot will sit in them to take bread, he will enter along the path of the Elam gates, and he will come out along the way. And we will lead me along the path of the gates of the holy ones, which are towards the north, straight to the church; and I saw, and behold, the church of the Lord was filled with glory. Thus says the Lord: On the eighth day and beyond, the priests will offer your burnt offerings and thanksgiving offerings on the altar; and I will be merciful to you, says the Lord God. And he brought me back to the outer gate of the sanctuary, facing east, and it was closed. And the Lord said to me, “This gate will be shut and not open, and no man will enter through it, for the Lord God of Israel has entered through it, and it will be shut.” As for the prince, he, like a prince, will sit in them to eat bread before the Lord, will enter by the porch of these gates, and will come out the same way. Then he brought me by the way of the north gate before the face of the church, and I saw, and behold, the glory of the Lord filled the house of the Lord. This proverb represents part of the mysterious vision (chap. 40–48) of the prophet. Ezekiel, who, while in captivity in Assyro-Babylon, long (38 years) before the end of this captivity, contemplated the structure of an extraordinary city and church, although similar to the city of Jerusalem and Solomon’s Temple. In this vision, the prophet was destined for the future post-captivity fate of God's chosen people, and at the same time, in mysterious images, some features of an even more distant future were indicated - the blessed Messianic kingdom. In particular, the prophet Ezekiel, having described the mysterious church itself (chapters 40–42) and describing its consecration (chapter 43), in conclusion indicates that this consecration of the church, during the performance of various sacrifices, will last seven days (the number seven is sacred, meaning completeness, completeness, perfection); from the eighth day (which means, after the conclusion, the fulfillment of (seven) one era: eight is the number denoting a new, future age) a whole series of sacrifices will begin on the new altar. And these new sacrifices, unlike the old sacrifices on the old altar, will be graciously accepted by the Lord (Russian text), according to the solemn assurance of God Himself (“thus saith the Lord,” “speaketh the Lord”). Of course, these are sacrifices of the new order, sacrifices of devotion and love (“burnt offerings”) and sacrifices of love and peace (“even your salvation”, in Russian - “thanksgiving sacrifices”). After this, the mysterious man, who led the prophet through the church to the city, received him and placed him at the eastern outer gate of the sanctuary (so called in contrast to the inner ones, which led to the inner courtyard of the church, and these led to the outer courtyard surrounding the church itself). These gates were closed forever and to all people; closed because, as the Lord Himself revealed to the prophet, the Lord God “entered” (glory, “will enter”) through these gates; It is this entry into the mysterious gates of God Himself that will make them impregnable and sacred. Even an elder (in Hebrew “prince”, in Greek ήγούμενος “elder”, therefore in the Old Slavic text - “abbot”) will not have the right, like everyone else, to step on the sacred threshold of these gates, but will only have the right to eat before the Lord parts of the peace offering and grain offerings at these gates and to approach (“will enter”) to them and leave them through a side passage (“along the path of elam” - by the porch, since elam is a Hebrew word not translated into Greek and Slavic, meaning porch, gallery), leading here. Finally, the prophet was shown the glory of God filling the church where the Lord Himself mysteriously sat. For this purpose, the prophet from the eastern gate, where he had previously been located, was brought to the church “by the northern gate,” and not through the nearest inner eastern gate, because these gates were closed to the prophet, as well as to everyone. According to the thoughts of the Fathers of the Church and church hymns, the mysterious gates, closed to all people and forever after the passage of the Lord Himself, pointed to the mystery of the incarnation of the Son of God from the Ever-Virgin Mary. “In this image,” says Bl. Theodoret, the prophet gives us insight into the virgin womb, into which no one enters or comes out except the Lord Himself. And bl. Jerome says: “For some, under the closed gate through which the Lord God of Israel alone enters, they mean the Virgin Mary, who remained a Virgin both before and after her birth.” Wisdom built herself a house, and established seven pillars. He sacrificed his sacrifice, and dissolved the wine in his cup, and prepared his meal. I sent my servants, convening with a high sermon to the cup, saying: whoever is foolish, let him turn aside to me; and to those who require intelligence, a word: come, eat my bread and drink the wine that I have dissolved for you. Leave madness, and you will live, and seek reason, and you will live, and correct your reason in knowledge. He who punishes the wicked will receive dishonor for himself, but he who reproaches the wicked will disgrace himself, for the reproof of the wicked will wound him. Do not reprove the evil, lest they hate you; reprove the wise, and he will love you. Give wine to the wise, and he will be wise; tell the righteous, and he will receive it. The beginning of wisdom is the fear of the Lord, and the counsel of the saints is understanding. Understand the law of thought is good. In this way, live a lot of time, and life will be added to you. Wisdom built herself a house, hewed out its seven pillars, slaughtered a sacrifice, dissolved her wine and prepared a meal for herself; sent her servants to proclaim from the heights of the city: “Whoever is foolish, turn here!” And she said to the feeble-minded man: “Come, eat my bread and drink the wine that I have dissolved; leave foolishness, and live and walk in the way of reason.” He who teaches a blasphemer will gain disgrace for himself, and he who reproaches the wicked will bring shame upon himself. Do not reprove the blasphemer, lest he hate you; rebuke a wise man, and he will love you; give instruction to a wise man, and he will be even wiser; teach the truthful, and he will increase knowledge. The beginning of wisdom is the fear of the Lord, and the knowledge of the Holy One is understanding; because through me your days will be multiplied, and years of life will be added to you. This proverb speaks of Divine Wisdom (of God) as the organizer of the Kingdom of God or the Church on earth. Moreover, the Fathers of the Church under the “house of God” created by Wisdom, of course, is the New Testament Church, created by the Son of God through His incarnation. And ap. Paul calls the Church of Christ the house of God (1 Tim. 3:15). According to the depiction of the proverbial reading, the house of God is established on seven pillars, thus created firmly (the number seven is completeness, perfection), unshakably, or, according to the interpretation of some, the Church of Christ is established by the seven gifts of the Holy Spirit (Isa. 11:12), or by seven councils, or by seven sacraments. In the Church of Christ, abundant benefits are prepared for believers, depicted here under the image of a meal - the sacred meats of the Old Testament peace offerings (θύματα - sacrifices) and wine dissolved in water. The greatest good in the Church of Christ is the divine meal in the sacrament of the Eucharist, which in particular can be understood here. To this table of Hers, to participation in the benefits of the Church, Wisdom calls people through open preaching (“high preaching”) of her servants - evangelists, apostles and other preachers of the Word of God. Through their lips She calls into the Church not “the wise of this world,” but those who recognize themselves as ignorant (“those who are foolish”), feeble-minded (“those who require intelligence”); She invites such people to enter the Church, enjoy its benefits, receive the knowledge of which they were deprived, live in the light of true knowledge and piety, acquiring the guarantee of eternal life. At the same time, Wisdom will give instructions to Her servant-preachers to avoid communication with obviously wicked people, teaching them caution and prudence in preaching to evil, vicious, wicked people (in the Russian text, “blasphemers” and “ungodly”), because such preaching, clearly useless for embittered wicked people, will only harm the preachers themselves. This is the same as the Savior says: “Do not let the holy things fall to the dogs, do not cast your pearls before swine, lest they trample them under your feet and you are torn apart as you turn” (Matthew 7:6). Only people who are disposed towards truth and righteousness willingly accept instruction (“tell”) and are capable of increasing the knowledge of the truth (“apply receive”), and this is because the basis for the desire for wisdom, the condition for acquiring it, is the “fear of the Lord” - reverent humility before God, admiration for the Holy: “the knowledge of the Holy One is reason” (in Slavic and Greek - “the council of saints, reason”, i.e. knowledge of the truth - in attention to the instructions of the saints). The wicked are deprived of all this, just as they are deprived of “good thoughts” for the knowledge of the law, and therefore are unable to accept the instructions of the preachers of the Word of God. Therefore, the wicked cannot receive the benefits of Wisdom, and in particular, longevity, since, according to the words of the Apostle, only “piety is useful for everything, for to it belongs the promise of the present and future life” (1 Tim. 4:8). This proverb does not directly speak of the Most Holy. The Mother of God, but reading this cannot but remind the believer of Her, because it was the Mother of God who served the cause of the incarnation of Divine Wisdom - the Son of God, Who created His Church with His blood. At His divine meal, in the sacrament of the Eucharist, He gives believers to eat His most pure body, which was formed in the womb of the Ever-Virgin Mary by the influx of the Holy Spirit. Moreover, in the house of God - in the Church of Christ, created by the Son of God, the first place belongs to the Mother of God, who is herself called in church hymns “the palace of Light”, “the dwelling of all the King and Creator of Christ God”, “the most pure church of the Savior”. These stichera consider the event primarily from a historical point of view and mainly according to its significance for the fallen ancestors (this is in each stichera); the stichera especially dwell on the consequences that the event had in relation to death and life, to hell and heaven; but one stichera (2nd) deals with the significance of the event for the development of virginity and purity on earth, covertly pointing out to us the close connection of this feat with the aspiration of eternal life. The stichera reach a special jubilation in the last, final of them, where at the same time the most all-encompassing image of the entire meaning of the event is given, and this meaning appears here in an unprecedented height and depth. Samoglasny, voice 1. Stephen of Svyatogradets The beginning of our salvation, people, is coming today. Behold, who was called from the ancient generations Mother and Virgin and friend of God, came from barren birth, the flower from Jesse, and from his root the rod vegetated. Let Adam the forefather rejoice and let Eve rejoice with joy, for the Daughter and Grandson created from Adam’s side is more clearly blessed: for I was born, speech, deliverance, for his sake from the bonds of hell I'm free. Let David rejoice, beating the harp, and let him bless God: behold, the Virgin comes from a barren womb for the salvation of our souls. Today, people, the first fruit 104 of our salvation has come, for destined from ancient birth 105 (to be) the Mother, the Virgin and the abode 106 of the Divine appears for birth from a barren woman. A flower grew from Jesse and a stem from his root 107. Let 108 the forefather Adam rejoice, and especially let 109 Eve rejoice. Created 110 from Adam's rib, she loudly pleases her daughter and granddaughter (her own), saying: “Deliverance has been born for me, thanks to which I will be freed from the bonds of hell.” May David rejoice 111 as he strikes the harp 112 and bless God. Behold, the Virgin comes from a barren womb 113 to the salvation of our souls. Come, all zealots of fornication and purity, come, raise up the praise of the love of virginity, from the solid stone the flowing source of Life, from the despairing bush of the immaterial Fire that cleanses and enlightens our souls. Come, all lovers of virginity and zealots of purity, come, accept the praise 114 of virginity, the source of Life 115 flowing from solid stone, from the childless bush of immaterial Fire 116, purifying and enlightening 117 our souls. What is the noise of those celebrating? Joachim and Anna triumph in secret, rejoice with us, saying, Adam and Eve today: for having shut up paradise with the crime of old, blessed fruit is given to us - Mary the Virgin Mary, opening it to everyone. What is this festive hum? Joachim and Anna mysteriously 119 triumph, saying: “Rejoice with us, Adam and Eve, since we, for whom you closed paradise in ancient times, have been given the most glorious fruit - the Virgin Mary 120, who opens the entrance to it for everyone” 121. Called the Queen of all, God's abode, the glorious Anna passed from the barren womb of the day, the Divine abode of the Ever-Existing Being, Whose coldless hell was trampled and the all-born Eve was introduced into solid life. To him we worthy cry: blessed art thou among women, and blessed is the fruit of thy womb. Destined to be the queen of all 122, God's abode 123 came today from the barren womb 124 of the glorious 125 Anna, the divine place 126 of the ever-present Being. By her, shameless hell is trampled 127 and the all-natural 128 Eve is introduced into lasting life 129. Let us exclaim to her with due dignity: blessed are You among women, and blessed is the Fruit of Your womb 130. Glory even now, tone 8. Patriarch Sergius 131 On the blessed day of our holiday, let us sound the trumpet of the spiritual feast: For from the seed of David is born today the Mother of the Life, resolving darkness, Adam’s renewal and Eve’s proclamation, and incorruption source, aphids; It is for this sake that we will become deified and be delivered from death. And let us cry out to you and Gabriel, faithful ones: Rejoice, O Most Gracious One, the Lord is with you, for your sake grant us great mercy. On the significant 132 day of our holiday, let us blow 133 the spiritual pipe 134 , for from the seed of David today the Mother of Life 135 is born, dispelling the darkness, the renewal 136 of Adam, the proclamation 137 of Eve, the source of incorruption, the cessation of corruption 138 . Through Her we are deified 139 and delivered from death 140 . Let us exclaim, faithful ones, to her and Gabriel: Rejoice, full of grace, the Lord is with you 141, through you 142 giving us great mercy 143. After a sufficient explanation of the entire meaning of the celebrated event given in the previous groups of stichera, these stichera - mainly subjective, lyrical content - invite us, the whole world, all classes (2nd) and genera (3rd) to joy, pointing to the most general meaning of the event - the birth of the abode of God on earth. At the same time, these are the first stichera ending with prayer. Self-agreement, voice 4. Patriarch Herman 144 Worldwide joy from the righteous arose to us, from Joachim and Anna the All-Singing Virgin: Even so, for the sake of purity, the church of God is animated, and one truly Mother of God is known. Through these prayers, O Christ God, send peace to the world, and great mercy to our souls. Universal joy shone to us from the righteous - from Joachim and Anna - the Virgin, praised by all, who, for the excellence of purity 145, becomes the animated church 146 of God and alone is the Mother of God 147. Through her prayers 148, O Christ God, send down peace to the world 149, and great mercy to our souls 150. Verse: Hear, O Daughters, and see, and incline Your ear. Hear, daughter, and see, and apply your ear 151. By the angelic prophecy, the fruit of the most pure from Joachim and Anna of the righteous came into being today, the Virgin, the heaven and throne of God and the friend of purity, proclaiming joy to the whole world. The life of our Intercessor, the oath is taken away, the blessing is given. Thus in Your Nativity, O God-called Virgin, ask for peace for the world, and great mercy for our souls. According to the prediction of the angel 152, from Joachim and Anna today came the most pure 153 fruit 154, the Virgin 155, heaven and the throne of God, the abode of purity 156, promising 157 joy to the whole world, the representative 158 of our life, the destruction of the oath, the giving of 159 blessings. At Thy Nativity, O Virgin called by God, ask for peace to the world and great mercy to our souls 160. Verse: The riches of mankind will pray to Your face. The richest of the people will plead with You 161. Let the childless Anna clasp the barren fruits with her hands today, let the earth shine with light, let the kings play, let the saints rejoice in blessing, let the whole world celebrate: behold, the Queen and the immaculate Bride of the Father The root of Jesse has grown cold. Whosoever's wives in sorrow do not bear children: for joy abounds, and every man lives in the world. And to whom the gifts of Joachim are not returned, Anna’s weeping is transformed into joy: Rejoice in me, saying, all elect Israel: behold, the Lord has given me an animated chamber of divine glory Him, for the general joy and joy, and the salvation of our souls. Let the barren, non-bearing Anna applaud brightly today, let all earthly things shine; Let the kings rejoice 162, let the saints rejoice in blessings 163, let the whole world celebrate. For here is the Queen 164 ; the immaculate Bride of the Father 165, grew from the root of Jesse 166. No longer will wives bear children in sorrow, for joy has flourished and the life of people dwells 167 in peace 168 . The gifts 169 are no longer returned to Joachim, for Anna’s crying has turned into joy. Rejoice with me, she says 170, all elect Israel; for behold, the Lord has given me an animated palace of His divine glory, to the general joy and joy 171, and to the salvation of our souls 172. Glory even now, tone 8. Patriarch Sergius 173 Come, all you faithful, to the Virgin as fathers: behold, even before the womb of our God the foreseen Mother is born, a vessel of virginity, Aaron’s vegetated rod from the root of Jesse, prophetic preaching, and the righteous Joachim and Anna are vegetating. She is born, and the world is renewed with Her. She is born, and the Church is adorned in her splendor. The holy church, the companion of the Divine, the virgin vessel, the royal palace, in which the glorious indescribable union of the natures who came together in Christ performed the perfect sacrament. As we worship Him, we sing the nativity of the All-Immaculate Virgin. Come, all you faithful, let us hasten to the Virgin 174. Here is born the predestined 175 before the womb (before conception) the Mother of our God, the vessel 176 of virginity 177, Aaron's rod, vegetated from the root of Jesse 178, the proclamation of the prophets 179 and the vegetation of Joachim and Anna 180: she is born, and the world with Her is renewed 181; is born 182 and the Church is clothed in its splendor 183 . This is the holy church 184, the abode of the Divine 185, the virgin instrument 186, the royal palace 187, in which the glorious sacrament of the ineffable unity of the natures united in Christ took place 188, which, worshiping 189, we sing the birth of the all-immaculate Virgin 190. Troparion, as the most important and most often used church hymn, usually in the most concise form gives an image of the celebrated event from its external and internal sides, i.e. giving a picture of it, outlines its meaning. The same goal is pursued by the kontakion, an equally important and commonly used church song. And so that there is no overlap in the content of these songs, the troparion often deals with more than one of these aspects, most often internal, and the kontakion more with the other, mostly external. This is precisely the relationship between the troparion and the kontakion of the present holiday. While the kontakion deals with the more external and historical side of the event, the troparion briefly depicts the entire meaning of the Nativity of the Most Holy One. Our Lady for the World. It made the universe happy with the fact that from the Most Rev. The Mother of God, as it were, a new sun shone over the world, the sun of truth, Christ, who destroyed the curse for sin and the death associated with it and bestowed blessing and life. It was impossible to depict more generally and more directly the benefits brought by the Nativity of St. Mother of God. Christ is called the sun of truth, perhaps in imitation of the troparion of the Nativity of Christ. Thy Nativity, O Virgin Mother of God, is the joy of proclaiming to the whole universe: from Thee has risen the Sun of righteousness - Christ our God, and having destroyed the oath, given blessing, and having abolished death, giving us eternal life. Your Nativity, Virgin Mary 191, announced 192 the joy of the whole universe, for from You shone 193 the Sun of righteousness - Christ our God; having destroyed the oath, He gave a blessing and, having abolished death, granted eternal life. Festive songs of Matins, a number of which open with sedals on kathismas, naturally should sing the event first, without continuing the thoughts of the evening songs, although having them in mind, supplementing and finishing them. Accordingly, the first two festive songs of Matins - sedalny on kathismas - depict the event, so to speak, from the genealogical side, dwelling on the origin of the Most Holy One. Virgins from the line of David. At the same time, the first sedalene looks even further into the depths of time, pointing out in Christ the Creator, the new Adam and the eternal King, and the second sedalene speaks not so much about the event itself, but about the impression of it, about the joy of the event, noting the ubiquity, the universality of the joy it brought. Thus, in the 1st sedalna the comprehensive significance of the event is noted in time, in the 2nd - in place. According to the 1st verse, sedalina, voice 4. Similar to 194: Joseph was surprised 195 Cry out to David, what does God swear to you? He swore to me, he said, and do it already: from the fruit of my womb he gave the Virgin, from Him the Creator Christ, the new Adam, was born a King on my throne, and he reigns today, having The kingdom is immovable. The Mother of God and the nourisher of our Life gives birth to infertility. Declare, David, what God swore to you 196. “What He swore to me, says (David), He has already fulfilled, having given from the fruit of my womb a Virgin 197, from whom was born the Creator 198 Christ, the new Adam 199, the King on my throne 200 and reigns until now 201, having an unshakable kingdom.” The barren gives birth to the Mother of God and the nourisher 202 of Our Life 203 . According to the 2nd verse, sedalina, voice 4. Similar to: Joseph was surprised 204 From the root of Jesse, and from the loins of David, the Virgin Mary is born to us today, for with all joy we rejoice and are renewed. Rejoice greatly, heaven and earth; Praise Yu, the language of the fatherland. Joachim rejoices and Anna triumphs, calling: the Mother of God and the nourisher of our Life bears fruitlessness. From the root of Jesse and from the thighs 205 of David 206 the Virgin Mary is born to us today. Everything is very happy 207 and renewed 208 . Rejoice together, heaven and earth, praise Her tribes of 209 nations. Joachim rejoices, and Anna triumphs 210, crying: the barren gives birth to the Mother of God and the nourisher of our Life 211. The magnification is sung at the most solemn part of the festive all-night vigil and is repeated many times with the verses of the so-called “selected psalm” (i.e., a composite composed of verses of different psalms, but necessarily beginning with the first words of any psalm), being the actual chorus to it 212. In view of all this, glorification should, in the briefest form, in a few words, capture the entire essence of the celebrated event. And if we remember that in ancient times such choruses were sung after each verse of the psalm by the whole people, while the psalm was sung by choirs of singers verse by verse, then, in addition to everything indicated, the magnification should also be distinguished by its special simplicity of content. This is the greatness of this holiday. It briefly and simply indicates three main objects for our glorification on this day: the Newborn, calling Her, as She was then, the “Blessed Virgin,” Her “holy (cf. “Blessed Virgin”) parents,” and Her “all-glorious” (glorified by everyone and in all respects) Nativity. The chosen psalm (or verses for magnification) represents the celebrated event in such a way that God, for David’s meekness and the oath promise to build a church, for his part, swore an oath to David to settle in his kingdom, with his successors, to build there for himself the city of God and a church, obviously not a material one, like David wanted to build, but one in which God had to dwell even more truly than in a material church, a particularly holy and wondrous church. Under this city of God and the church, obviously, is the Mother of God. At the end of the chosen psalm it is already said more directly about Her that God will make Her name memorable. And the last verse of magnification glorifies God for all this. We magnify Thee, Most Holy Virgin, and honor Thy holy parents, and glorify Thy Nativity with all glory. We magnify You, Most Holy Virgin, we honor Your holy parents and glorify Your all-glorious Nativity. 1. Remember, Lord, David and all his meekness. Remember, Lord, David and all his meekness (Ps. 132:1). 2. As they swear to the Lord, making a promise to God to Jacob. As he swore to the Lord, he made a vow to the God of Jacob (Ps. 132:2). 3. Behold, I heard in Euphrath, and I found in the fields of the oak grove. So we heard about this in Euphrath, we found it in the wooded fields (Ps. 132:6) 213. 4. Glorious words were spoken about you, the city of God. Very glorious is what is proclaimed 214 about you, city of God (Ps. 86:3). 5. God is in the midst of it, and does not move. God is in the midst of it; he will not be shaken (Ps. 45:6). 6. The Lord swears to David in truth, and he will not reject it. The Lord swore to David in truth, and will not deny it (Ps. 132:11a). 7. Of the fruit of your womb I will place it on your throne. From the fruit of your womb I will seat you on your throne (Ps. 131:11b). 8. For the Lord has chosen Zion, make it his dwelling place. For the Lord chose Zion, He desired (it) for His dwelling place (Ps. 131:13). 9 . The Most High has sanctified His village. The Most High sanctified His village (Ps. 45:56) 215. 10. Holiness and greatness are in His sanctuary. Holiness 216 and splendor are in His sanctuary (Ps. 95:6). 11. Holy is Your church, wondrous in righteousness. Holy is Your church, wondrous in righteousness (Ps. 64:5b-6a) 217. 12. Holiness befits Thy house, O Lord, in the long days. To your house, O Lord, holiness is due for many days to come (Ps. 93:5). 13. I will remember Your name in every generation and generation. Your name has been made memorable to generation and generation (Ps. 44:18a). 14. Blessed be the Lord forever and ever. Blessed be the Lord forever and ever (Ps. 89:53) 218. Belonging to the most joyful part of the festive vigil, these sedals are naturally all imbued with this feeling and thought and filled with the word “joy”. Adjoining this thought to the previous sedalny (according to the 2nd kathisma), the present sedalny develop it in all detail, counting all the participants in the joy. It can be noted that of the real sedals, the 1st speaks of joy more than heaven and Joachim, and the 2nd speaks of the earth and Anna. Sedalen, tone 8. Similar to: Commanded secretly 219 Let heaven and earth rejoice, let the earth be glad: for God's heaven and earth was born this unmarried of God, from the promise. The unfruitful baby milks Mary, and Joachim rejoices at the Nativity: a rod, a verb, was born to me, from which the flower of Christ grew, from the root of David. Truly a glorious miracle. Let heaven rejoice 220 and let 221 the earth rejoice, for according to the promise, God's heaven 222 was born on earth, this unmarried one. The barren woman breastfeeds 223 the baby 224 Mary and Joachim rejoices at (this) Christmas, saying: from the root of David was born to me the rod 225 from which the flower Christ grew. This is truly an extraordinary miracle 226. Glory even now, the same voice 227 Renew Adam, rejoice Evo, rejoice David, rejoice Anno: for the Mother of your Creator is born gloriously, the whole earth rejoices, having been renewed, and the whole earth rejoices, and the garments rejoice. Let every tongue cry out to Mary with rejoicing: blessed is the house of David, for it feeds the Nourisher of our life. Renew yourself, Adam; Hail Eve; have fun, David; be pleased Anna 228, for gloriously is the Mother of your Creator born; the earth rejoices 229, having been renewed, and rejoices when clothed in clothing 230; Let every people 231 exultingly exclaim to Mary: blessed is the house of David, which feeds the Nourisher of our Life 232 . I will remember Your name in every generation and generation. I will make Your name memorable for generations and generations 233. Verse: My heart will vomit the word good. My heart poured out good words 234. OK. 1:39–49, 56 (beginning 4) In those days, Mariam arose and went up into the mountain with diligence to the city of Judah, and went down to the house of Zechariah, and kissed Elizabeth. And when Elizabeth heard Marino’s kiss, the baby leaped in her womb. And Elizabeth was filled with the Holy Spirit, and cried with a great voice, saying, Blessed art thou among women, and blessed is the fruit of thy womb. And where do I get this from, so that the Mother of my Lord may come to me? Behold, as the voice of Thy kiss came into my ears, the baby leaped with joy in my womb. And blessed is she who believed, for there will be a fulfillment of what was spoken to her by the Lord. And Miriam said: My soul magnifies the Lord, and My spirit rejoices in God My Savior, for He has looked upon the humility of My Handmaid, for from now on all will please Me, as He has done for Me. greatness is the Mighty One, and holy is His name. So Miriam stayed with her for three months and returned to her house. In those days Mary went with haste to the hill country 235 to the city of Judah 236 and entered the house of Zechariah and greeted Elizabeth. When Elizabeth heard Mary’s greeting, the baby in her womb leaped 237; and Elizabeth was filled with the Holy Spirit, and cried with a loud voice, and said: Blessed are You among women, and blessed is the Fruit of Your womb! And where does it come from for me that the Mother of my Lord came to me? For when the voice of Your greeting reached my ears, the baby leaped joyfully in my womb. And blessed is she who believed, because what was spoken to her by the Lord will be fulfilled. And Mary said: My soul magnifies the Lord, and my spirit 239 rejoices in God my Savior, because he has looked upon the lowliness of his handmaid, for from now on all generations will call me blessed: for the Mighty One has done greatness to me, and holy is His name. Mary stayed with her for about three months and returned to her house. Gospel story about the visit of St. The Mother of God of her relatives has 240 rights. Elizabeth, mother of John the Baptist, is read at matins on all the feasts of the Theotokos. This story depicts a wondrous image of the Mother of God. As the future Mother of God, She is filled with a high consciousness of Her greatness; Her soul rejoices with holy joy, pouring out in an inspired song of praise to God - the Lord and Savior (similar to the song of the prophet Anna, 1 Samuel 2:1-10). But at the same time, She is filled with a feeling of deep personal humility and gratitude to the Almighty for the benefits shown to Her and the entire human race through the birth of Her Son. And the greatness of the Mother of God already finds its fulfillment in the miraculous event of the baby leaping in the womb. Elizabeth and in the no less miraculous, divinely inspired words of Elizabeth herself, repeating the unknown angelic greeting of the Most Holy. Virgin and in humble adoration calling Her “Mother of the Lord” (vv. 42–45). The Mother of God, seeing in this the fulfillment of the sign given to Her by the evangelist, in Her song of praise to God expresses deep joy (“the soul magnifies,” “the spirit rejoices” - the whole being is filled with joy and happiness) (vv. 46–48), prophetically depicts the greatness of Her, as the Mother of God, glory in all subsequent generations (“all generations”) and by the will of God Almighty (“Mighty”) and the Holy One, Who is now like Her overshadowed with His holiness (v. 49). After spending about three months in the house of rights. Elizabeth, Rev. The Virgin was, perhaps, a witness to the very birth of John the Baptist (Origen, St. Ambrose, etc.) and after that she returned to Her house, and not the house of Joseph. Tone 6. This is the day of the Lord (see in the stichera on the Lord I cried) 241. The canon is such a large part of Matins that it can be considered as an independent service inserted into Matins. Indeed, this is a relatively later part of Matins (matins, according to the ancient Constantinople charter, which is closer to Western worship than the current charter, did not have a canon). Therefore, the glorification of the celebrated event given in the canon has its own course of thought completely independently and independently of other groups of chants. The canon consists of a series of chants, modeled after, or rather referring to, the so-called biblical songs; it is the 1st song of the canon that is compiled on the basis of the song of Moses upon crossing the Red Sea (Ex. 15:1–9); 2nd song (used only during Lent because of its sorrow) - based on the accusatory song of Moses (Deut. 32:1–43); The 3rd song imitates the song of Hannah, the mother of Samuel (2 Samuel 2:1–11); 4th – songs of the prophet. Habakkuk (3:1–19); 5th – songs of Isaiah (26:9–19); 6th – Jonah (2:3–10); 7th – songs of the three youths (Dan. 3:26–56); 8th – its continuation (3:67–88); 9th – songs of the Virgin Mary and Zechariah (Luke 1:46–55, 68–79). The verses of these songs are inserted as choruses between the chants of the canon, namely between the so-called troparia, or its verses. Actually, only the irmos in the canon imitate the Old Testament song quite closely. Sometimes they are so close to the corresponding biblical song that they apparently do not talk about the event being celebrated, but even then they still mean this event and hint at it. Similar in content to other irmos are the irmos of the canons for the Nativity of the Most Holy. Mother of God. This silence about the celebrated event in the Irmos is intentional and aims to show that this event is only a link in a single and integral act of salvation, which began in the Old Testament with miraculous deeds of salvation (glorified in biblical songs). The troparia (otherwise called the verses of the canon) for the most part praise the event being celebrated, with almost no reference to the Old Testament song, to which they are adjacent (and with the verses of which they should be sung on great holidays) only in separate expressions, mainly concluding, sometimes reminiscent of this song. Therefore, for the most part there is no logical connection between the Iirmos and the troparia. Therefore, there is not always such a connection between the individual irmos of each canon. On the contrary, the troparia of the canon for the most part have a connection with each other, but this connection is more or less close only between the troparia of the same song (in each canon) and is barely noticeable between the troparia of different songs. Each hymn in its troparions provides, for the most part, an independent and independent glorification of the event from the other hymns. But still, not a single song in its troparions repeats the thoughts of others. Of the two canons for Christmas, St. The 1st Mother of God belongs to St. John of Damascus († 780), and the second to his senior contemporary, Rev. Andrew of Crete († 712). Based on the content of the canons, especially the Irmos, it is possible to conclude with high probability that St. John knew the canon of St. Andrey and tried to supplement it with his own canon. The canons should be sung on this holiday with the highest degree of solemnity. Namely: on Sundays and less great holidays, if there is more than one canon at Matins, only the Irmos of the first canon are sung, and even once on Sunday. At Christmas Rev. The Mother of God, as on all twelve feasts, which have two canons, the Irmos are supposed to be sung in both canons and in both twice. Moreover, each canon is supposed to be sung with 8 troparions (i.e., so that by repeating the troparia, where there are few of them, 8 hymns are obtained in each song of each canon). In this regard, the canon for the Nativity of St. The Mother of God has a more solemn performance than the twelve feasts of the Ascension: there are also two canons, but only the first is sung on 8, and the second only on 6. Although the verses of biblical songs are supposed to be chanted to the troparions of the canon on the greatest holidays, but usually such verses are chanted to the troparions of the canon only during Lent. On the feasts of the Mother of God, such as the present one, the refrain to the canon is: “Most Holy Theotokos, save us” (and to the canons of saints, do not “save”, but only “pray to God for us”). The 1st irmos of the 1st canon is simply a brief paraphrase of the corresponding biblical song, the song of Moses during the crossing of the Red Sea, and although only the most important passages are taken from this song into the irmos, they are selected and expressed in such a way that, at least, they remotely hint at the event being celebrated: the removal of Israel from Egyptian slavery through the Red Sea foreshadowed the deliverance of humanity from sinful slavery; The beginning of this work was laid by the opening of Anna’s barren womb (cf. 3rd Irmos of the 2nd Canon 50), the same divine overcoming of inert matter as was the miraculous division of the Red Sea. The troparia, inviting us and the Hero of the occasion herself to joy, depict in the most general terms the meaning for people of the Mother of God, the meaning for their salvation (1st trop.), for returning them to their former bliss (2nd trop.), for raising them from hell to life (3rd trop.). Come, people, let us sing a song to Christ God, who parted the sea and taught the people, even as he brought forth from the work of Egypt, as if he were glorified. Come, people, let us sing a song to Christ God, who parted the sea and led the people whom He brought out of Egyptian slavery, for He was glorified. Come, faithful ones, rejoicing in the Divine Spirit, Who has come today from a barren day to save people, Let us honor the Ever-Virgin Maiden with songs. Come, faithful ones, rejoicing 242 in the Divine Spirit, let us honor with songs the Ever-Virgin Youth 243, who came 244 today to save people 245. Rejoice, Pure Mother and servant of Christ God, even the first intercessor for the bliss of the human race, we all worthily glorify You with songs. Rejoice 246, Pure 247 Mother and servant of Christ God, Mediator 248 of the former 249 bliss; all of us, the human race 250, worthily glorify You with songs. Today a bridge is born of life, where people glorify Christ, the Giver of Life, with songs after having found their fall from hell. Today a bridge of life is being born, having found a return through which from the fall to hell, people 251 glorify Christ the Giver of Life with songs 252. If the 1st Irmos of the 1st Canon found an analogy for the celebrated event in the overcoming of matter that took place during the crossing of the Red Sea, then this IRMOS finds a similar correspondence in the overcoming of human evil will, human sinfulness at the same event, in the Lord’s battle with it; this warfare was required in every act of God’s salvation and in the salvation of Israel from Egypt, and even more so in such an initial and fundamental act of salvation as the birth of the Mother of the Messiah, no less than during the crossing of the Red Sea. In that irmos, God's Providence in our salvation is glorified by its activity that creates good ("instructed"), here by destroying evil ("destroyed"). The troparia of this song of the 2nd canon begin with an invitation to all creation to glorify this new work of its Creator, but most of all they invite to such glorification the main ancestor of the Hero of the Triumph, David (1st trop.). Moving on to the glorification of the event itself, the songs first mark the spiritual side of it: the birth of one dedicated to God, who had to live in His church (2nd trop.), and then they point to the bodily side of the event: the birth of She through whom the Creator has to accept the image of His creation (3rd trop.); finally, the relation of the event to the most important aspect of Christ’s ministry - sacrificial-redemptive (4th trop.) is indicated. Like all St. Andrew's canons and like all the most ancient canons in general, the present canon has in each song the trinity and the Theotokos for singing the first for “glory”, the second for “and now”. These two troparions no longer speak about the celebrated event, but give in all songs a more or less consistent and complete disclosure (in the spirit of glorification) of the Trinity - the secrets of the Most Holy. Trinity, and the Mother of God - the secrets of the incarnation of the Son of God from the Most Holy. Virgos. In these two troparia of the 1st canto, such a revelation is just beginning. To Him who crushed the battle with His own arm, and brought Israel through the Red Sea, let us praise Him as our Savior God: for He has been glorified. He who defeated (all) wars with His own arm 253 and brought Israel through the Red Sea, let us sing to Him as God our Deliverer, for He is glorified. Let all creation rejoice, and let David also rejoice: for from the tribe and from his seed came a rod, the flower of the Lord, the Creator of all things. Let all creation 254 rejoice, 255 let David also rejoice, that from his tribe and seed 256 there has arisen a rod having the color of the Lord 257, the Creator 258 of all. Holy of holies, in the holy sanctuary the Child is entrusted to be raised by the hand of angels: we will all surely celebrate Her Nativity. The Holy of Saints is placed as a baby in the holy church to be nourished by the hand of an Angel 259: let us celebrate together everything that is true in Her Nativity. Anna is barren, but she is not childless to God: behold, from childbirth she was called the Pure Virgin Mother, and from the same nature she grew up the Creator in the form of a slave. Barren, incapable of giving birth, Anna, but not childless with God 260; for she was predestined from (all) generations 261 to be the mother of the pure Virgin 262 , from whom the 263 Creator 264 of creation grew into the image of a slave. You, the gentle Lamb, the Lamb of Christ the Child from Your womb, who brought into our being, all who were born from Anna, we honor You with songs. You, the gentle sheep 265, who alone brought the Lamb 266 Christ into our nature from Your womb, You, born of Anna, we all honor with songs. I glorify the three Originless, the three Holy Ones I sing, the three Co-essential in one being I preach: one for God is glorified in the Father and the Son and the Spirit. I glorify the three Beginningless 267, I sing the praises of the three Saints 268, I preach the three co-essential in one being; for in the Father, Son and Spirit one God is glorified 269. Who has seen a child, whose father is not all, fed with milk? Or where was the Virgin Mother seen? Truly more than the mind of both, the Pure Mother of God. Who has seen a child fed on milk, which did not come from the father's seed? Or where is the virgin mother seen? Truly, both are above the mind, Pure Mother of God 270. Moses drew the cross, directly cutting off the Black with a rod, Israel walking on foot: also hitting Pharaoh’s chariots together, contrary to writing invincible weapons: therefore to Christ Let us sing to our God that you have been glorified. Having drawn a cross, Moses cut the Red Sea lengthwise with a rod for Israel on foot, and with a blow across it united it (the sea) for Pharaoh’s chariots, depicting an invincible weapon in width; Therefore let us sing to Christ our God, for He is glorified. In the 1st Irmos of this canon we were invited to sing Christ; in the 3rd Irmos we ask the Lord Himself for assistance in our chanting of Him through affirmation in Him and the instilling of the fear of God in us; both became fully possible only in the New Testament after the destruction of sin by the cross. The image of the expression (“establish”) is borrowed from the song of Hannah, the mother of Samuel; but it is possible that St. The author is also presented with that high example of firmness in God and the fear of the Lord, which was right. Joachim and Anna. The troparia count in their glorification the three participants in the celebrated event, starting with the closest culprits - the righteous couple (1st trop.), continuing with the main, but less noticeable culprit - the Lord (2nd trop.) and ending with the consequence of the event - the Holy One. Virgo (3rd trop.). Establish us in You, Lord, the tree of the One who puts to death sin, and plant Your fear in the hearts of us who sing to You. Establish us in You, Lord, who put to death sin, and introduce fear into the hearts of us who sing of You. Who lived blamelessly to God, who gave birth to the salvation of all, the father of godly wisdom, the Creator of the Birth and our God. Having lived 273 immaculately for God, the godly parents of the One who gave birth to the Creator 274 and our God gave birth 275 to the salvation of all 276 . The Lord exudes life to all, from barrenness He brought forth the Virgin, to dwell in Nyuzha by will, and at Christmas preserved it incorruptible. The Lord, who exudes life to all, produced from a barren Virgin 277, in Whom He deigned to dwell, 278 preserving (Her) incorruptible at birth. Annin’s fruit to Mary today, Who gave birth to the life-giving grape, as we sing to the Mother of God, the representative and helper of all. Let us now sing the fruit of Anna Maria, who gave birth to 279 the life-giving Grape, as the Mother of God, intercessor for all and helper 280 . In the words of the Old Testament rights. Anna The 3rd Irmos of this canon depicts the feelings of New Testament Anna upon the birth of the Most Holy One from her. Virgos. Except rights. Anna, we apply the irmos to every pious Christian: it depicts the fulfillment of the prayer that is contained in the 3rd irmos of the 1st canon. The troparia glorify in the Mother of God Her superiority over all creation in terms of upbringing and birth from Her of the Creator (1st trop.), Nourisher, Deliverer (2nd trop.), Christ (3rd trop.) and by the greatness of Her birth from Anna (4th trop.; cf. 2 and 3). The Trinity already sings separately each Person of the Holy Trinity, but still in the image of only Their existence. The Most Holy Theotokos sings the Theotokos. Virgo as the Mother of Light and our Life. My heart is established in the Lord, my horn is exalted in my God, my mouth is enlarged against my enemies, I rejoice in Your salvation. My heart was established in the Lord, my horn 281 was exalted in my God, my mouth 282 was opened wide against my enemies, I rejoiced in Your salvation. Having been brought up in the Holy of Holies, the Most Pure Virgin Mary, the Mother of God, appeared above the creation, giving birth to the Creator of the flesh. Having been brought up in the Holy of Holies 283, Virgin Most Pure Mother of God, You appeared above creation 284, giving birth to 285 the Creator according to the flesh 286. Blessed is your womb, chaste Anno, for you have brought forth the fruit of virginity, even the seedless Nourisher of the creature that gave birth and the Savior of Jesus. Blessed is your womb, chaste Anna, for you have grown 287 the fruit of virginity - Who without seed gave birth to the Nourisher of creation and the Savior 288 Jesus. Blessed are you, Ever-Virgin, all creation, who was born today from Anna, from the root of Jesse the most pure rod, who grew the flower of Christ. All creation pleases You, Ever-Virgin, born today from Anna, the most pure 289 rod 290 from the root of Jesse, which brought forth the flower - Christ. Showing Thee the highest of all creation, Mother of God, O Pure One, Thy Son, from Anna, magnifies Thy Nativity, and makes everyone happy today. The Most Pure Mother of God, Your Son, having shown You to be the highest of all creations, magnifies Your Nativity from Anna 291 and makes everyone happy now. We worship You, Father without Beginning, we sing to Your Flightless Son, and we honor Your Co-existent Spirit as the one and only three nature of God. We worship You, Father, the Beginningless Being, we glorify Your Flightless 292 Son, and we honor 293 Your Co-essential Spirit as one in three by the nature of God. The Giver of Light and the Leader of human life, the Pure Mother of God, appeared to be the treasure of our life, and the door of the unapproachable Light. Pure Mother of God, who gave birth to the Giver of Light and the Chief of Life, You appeared as the treasure of our life and the door of impregnable Light. The rod as an image of the mystery is accepted, because by vegetation it prejudges the priest: but the formerly barren Church, now the tree of the cross has blossomed into power and strength. The rod serves as an image of mystery, for through vegetation it resolves the dispute about the election of a priest; and in the Church, previously barren, the tree of the cross has now blossomed for its strength and firmness. In comparison with the previous sedals, this one speaks about the Nativity of the Virgin Mary in the most general terms and, as it were, all over again. This is because with the canon a new part of Matins begins, as if a new service. Sedalen depicts the significance of the Newborn for all places, comparing Her with a bright cloud visible from everywhere, and for all times, indicating Her influence on us and our ancestors. Tone 4. Similar to: Joseph was surprised The Virgin Mary and Mother of God truly, as a cloud of light has risen for us today, and from the righteous it will come to our glory. Adam is not condemned to anyone, and Eve is freed from her bonds, and for this reason we cry out loudly with boldness to the One Pure Ones: joy proclaims Your Nativity to the whole universe. Mary is truly the Virgin and Mother of God, today she has shone to us like a bright cloud, and appears from the righteous to our glory. Adam is no longer condemned, and Eve is released from bondage 294. Therefore, we also cry, exclaiming with boldness 295 to the only pure one: joy promises 296 Your birth to the whole universe. In the words of the prophet's song. Habakkuk irmos glorifies God’s providence and love for mankind, which is implied in the celebrated event. It really was just a rumor about an impending rescue. The previous song in its troparions outlined the world (even cosmic) significance of the Newborn; this one dwells in its troparions on Her personal significance for us, as a saving refuge (1st trop.), glory and strength (2nd trop.), deliverance from sins (3rd trop.). I have heard, O Lord, the hearing of Thy discernment, and glorified Thee, the only Lover of Mankind. I heard, O Lord, the rumor about Your economy, and I glorified You, the only Lover of Mankind. We sing praises to You, Lord, who has given the faithful a saving refuge to all, Who gave birth to You. We sing praise to You, Lord, who has given all the faithful a saving refuge 297 – Who gave birth to 298 You. You, Bride of God, show Christ the praise and power to all who sing Your sacrament faithfully. Christ has revealed You, Bride of God, with praise and power to all who chant Your sacrament with faith. Unartful Lady, with Your prayers we deliver from sins, we prudently please all of You. O Lady who has not experienced marriage, all of us, delivered by Your prayers 299 from sins 300, gratefully 301 please You. If the previous irmos in its first words only hints at the song of the prophet Habakkuk, then this one directly names this prophet. And from the song of Habakkuk, in accordance with the holiday, he takes a prediction specifically about the coming of the Lord, moreover, from the southern city (hence, about the Nativity of Christ), seeing in this work of Providence both the power of God (the birth of a barren woman and a virgin) and condescension (incarnation). The troparia dwell on the ancestors of the Mother of God, starting with Jacob and Judas (1st trop.), continuing with Aaron and David (2nd trop., cf. 3 and 4) and ending with Joachim (3rd trop.) and Anna (4th trop.). The Trinity speaks about the closest sphere of the Divinity - the Seraphim, the Theotokos - about the relationship of the Son of God after the incarnation to the Divine nature. The prophet Habakkuk saw with wise eyes, Lord, Your coming, and thus he cried out: God will come from the south. Glory to Your power, glory to Your condescension. The prophet Habakkuk foresaw with his mental eyes, O Lord, Your coming; That’s why he exclaimed: God will come from the south 303; glory to Your power, glory to Your descent. Patriarch Jacob, having foreseen, O Savior, the greatness of Thy structure, cried out in the Spirit, and secretly said to Judas: from the summer weeds art thou ascended, my son, proclaiming Thee from the Virgin of God. Patriarch Jacob, clearly 304 foreseeing 305 the greatness of Your economy 306, Savior, cried out in spirit 307 mysteriously and said to Judas: “You have come up from the branch, my son,” 308 pointing to You, God from the Virgin 309 . Now the rod of Aaron, which has vegetated from the root of David, now comes from the Pure Virgin: and the heavens and the earth, and the whole fatherland of the tongues, and Anna and Joachim, become mysterious. Now the rod of Aaron, which grew from the root of David 310, now the Pure Virgin 311 comes from Anna, and heaven and earth, and all the tribes of the pagans, and Anna and Joachim, mysteriously rejoice together. Now let heaven rejoice, let the earth rejoice, and let Joachim and David rejoice. O, as Thy parent, who truly gave birth to God: O, as Thy forefather, preaching Thy Majesty, Pure. Now let heaven rejoice, let the earth rejoice 312 and let Joachim and David rejoice, one as Thy parent who truly gave birth to God, and the other as Thy forefather, proclaiming Thy greatness, Pure One 313 . The universe rejoices in You today, God-wise Anno: for You have blossomed as the Mother of the Savior, Even from the root of David, the rod of strength that bears color to us, Christ. With you, God-wise Anna, the universe rejoices now, for you have blossomed, the Mother of her Deliverer, the rod of strength, grown from the root of David, bearing to us the color of Christ. I glorify the Beginningless God, the Father and the Son and the Holy Spirit, the Consubstantial Uncreated Trinity, Who stands before the Seraphim, reverently calling: Holy, Holy, Holy art thou, God. I glorify the Beginningless God - the Father, the Son and the Holy Spirit, the Consubstantial, Uncreated Trinity, to Whom the Seraphim reverently stand, crying out: Holy, Holy, Holy are You, O God. The Pre-Eternal Beginning receives from You, Mother of God, in carnal time, and remains co-existent and incarnate, the Word of the Father, and co-essential with the Spirit, preserving Divine dignity. The Pre-Eternal Beginning originates from You, Mother of God, in bodily time, and remains co-before and after the incarnation, the Fatherly Word and co-essential with the Spirit, preserving the Divine dignity 314. I have heard, Lord, the sight of Your sacrament, I have understood Your works, and I have glorified Your Divinity. I have heard, O Lord, the mystery of Your economy, I have come to know Your works and glorified Your Divinity. Further irmos of this canon will consider various Old Testament prototypes of the celebrated event. Therefore, this one warns about the real character and meaning of the prototypes: these were only shadows and fortune-telling that disappeared before the light of the truth itself, which was the appearance on earth of the Virgin Mary, the light for which we ask Christ for guidance. The troparia, after the previous praise of the participants in the celebrated event, begin to glorify it itself, naturally starting with the prophecy about it (1st trop.) and prototypes (2nd trop.). Having destroyed the hay-written darkness of fortune-telling, and having illuminated the hearts of the faithful with the arrival of the truth, the Virgin Mary has illuminated the hearts of the faithful, and guide us with Your light, O Christ. Having dispelled the shadow 315 obscurity of fortune-telling 316 and illuminated the hearts of the faithful with the coming 317 of truth 318 through the Virgin Mary 319, guide us too, Christ, with Your light. Let us sing, O people of all, of the Guilt that exists for us to be Guilty: Even in this image I rejoice in the likeness of the prophets, the revealed salvation from the One who bears fruit. Let us sing, people, to the Author of the fact that the Author of everything has become conformable to us 320, being made worthy of the image of Whose prophets rejoiced, receiving fruit from 321 Her—real salvation. From the dry vegetation of the priest's rod, Israel was shown insight: and now the lightness of the vegetated shines gloriously, from the barrenness the all-glorious Birth. The growth of the dry rod indicated to Israel the pre-election 322 of a priest: and now the all-glorious nativity 323 from the barren unusually 324 increases 325 the brilliance of those who gave birth 326 . Using another, further (compared to the previous irmos of this canon) Old Testament prophecy of Isaiah in his songs, the irmos depicts the most important fruit of the coming of Christ (not just an image of it, like the previous one), rightly seeing this fruit in the world of God; This world became possible as a result of the appropriation, acquisition of us by God and the associated real knowledge of God and His name. Merry Christmas Rev. The virgin of humanity could only have a still languid longing for all these blessings of salvation, which in the author’s case results in the form of a prayerful desire for them. Thus, the irmos from the song of Isaiah uses a different thought compared to the 5th irmos of the 1st canon: that one is about the light, this one is about the world. The troparia, as in the first canon, begin to praise the event itself, characterizing it in itself (1st trop.), depicting the attitude of angels and people to it (2nd trop.), Eve and Adam (3rd trop.), Anna (4th trop.). Trinity indicates the difference between Persons according to the image of their origin and relationship to each other. The Theotokos indicates the influence of the Incarnation on the Mother of God. Lord our God, give us peace; Lord our God, you money-grubbers, Lord, do we not know anything else for You, we call Your name. Lord our God, grant us peace; Lord our God, gain us; Lord, we know no other but You, we call Your name. Your Most Pure Nativity, Immaculate Virgin, ineffable, and your unspeakable conception and birth, Unbrideless Bride: God has clothed himself entirely in me. Most pure is Thy birth, Immaculate 327 Virgin; unspeakable 328 and conception 329 (and pregnancy), unspeakable 330 and nativity 331 Yours, brideless Bride 332, for it was God who perceived me all 333. Today let the angels rejoice, let those who are from Adam rejoice with songs: for a rod is born, the flower of the growth of Christ, our only Savior. Today let the ranks of angels rejoice, let the descendants of Adam rejoice with songs, for the rod was born that brought forth the flower - Christ, our only Savior 334. Today Eve’s condemnation is resolved, barrenness is also resolved, and Adam’s ancient oaths about Your birth: By You I will be delivered from aphids. Today Eve is freed from condemnation, barrenness is also resolved, and Adam is freed from the ancient curse at 335 Your birth, for in You we have been delivered from corruption. Glory to Thee, Who glorified the barren day: for the rod ever-blooming from the promise has given birth, from the Worthiness of Christ, the flower of our life. Glory to Thee, who has now glorified the barren one, for according to the promise she gave birth 336 to the ever-blooming rod from which Christ sprang, the flower of our life 337 . Glory to Thee, Holy Father, Unborn God; glory to You, Son of Flight, Only Begotten; Glory to Thee, Divine and Co-Altaral Soul, coming from the Father and abiding in the Son. Glory to Thee, Holy Father, Unborn God. Glory to You, Flightless Son, Only Begotten. Glory to Thee, Divine and Co-Throne Spirit, proceeding from the Father and abiding in the Son. May Thy womb bear the Sun, may Thy purity remain as before unharmed, Virgin: Christ is the Sun, like a bridegroom from the palace, appearing from Thee. Your womb became the carrier of the Sun 338, Your purity remained, as before, inviolable, Virgin, for Christ the Sun appeared from You, like a bridegroom from the palace. O blessed tree, Christ, the King and Lord, was crucified on it, and when the tree fell, deceived by you, I was nailed to the flesh of God, who gives peace to our souls. Oh, blessed tree, on which Christ, the King and Lord, was crucified, through which he who was deceived by the tree fell, being himself caught by the God nailed to you in the flesh, who gives peace to our souls. Irmos simply depicts Jonah's prayer from the belly of the whale for deliverance from hell with the vow of a laudatory sacrifice. But this position of the prophet is a good image for the state in which all humanity was before the coming of Christ and, undoubtedly, this is the innermost thought of the irmos, since it is intended for a real holiday; What is depicted in the irmos has one more thing in common with the remembered event: fervent prayer. The troparia give a picture of the event along its external (1st trop.) and internal (2nd trop.) sides. Jonah cried out to the Lord from the whale: You bring me up from the depths of hell, I pray, so that as the Deliverer, with a voice of praise, I will devour the truth in the Spirit. Jonah cried out to the Lord from the whale: bring me, I pray, from the depths of 339 hell, and with loud 340 praise and the spirit of truth I will offer sacrifice to You as the Savior. To the Lord, in the sorrow of barrenness, the parents cried out to the Mother of God of the Divine Wisdom, and this was born from generation to generation, for common salvation and praise. In the sorrow of barrenness, the God-wise parents of the Mother of God called to the Lord and gave birth to Her generations of generations 341, to common salvation and glory 342. Having received a heavenly gift from God, the Mother of God is worthy of the Divine Wisdom of the Parents, Samekh of the Cherubim, who carried more than the Word, the Mother of God and the Creator. The God-wise parents of the Mother of God received a heavenly gift worthy of God 343, a chariot 344 superior to the Cherubim themselves, the Mother 345 of the Word and the Creator. Irmos concludes a prayer similar to Jonah’s under the influence of everyday adversity for the deliverance of life from corruption, which prayer also fully led to the state of rights. Joachim, and he could call decay the death of his loins. Troparia deal with the future fruits of the glorified event - for the motherhood of the Newborn (1st trop.), for the destruction of the actions of original sin (2nd trop.), for the spread of virginity on earth (3rd trop.), for which everyone cannot help but praise the events (4th trop.). Trinity indicates the attitude of the Mother of God to the sacrament of the Holy Trinity. The Mother of God continues to reveal the mystery of the incarnation. Like the waters of the sea, O Lover of mankind, I am overwhelmed by the waves of life, and like Jonah, I cry to You: lift up my life from aphids, O kind-hearted Lord. Like the waters of the sea, I am overwhelmed by the waves of life 346, Lover of humanity; Therefore, like Jonah, I appeal to You like this: restore my life from corruption, merciful Lord! Holy of holies, Thy chaste parents, O Pure One, entrusted Thee in the Church of the Lord to be brought up honestly, and to be prepared to be His Mother. You, the Holiest of the saints 347, Your chaste 348 parents, Most Pure 349, placed 350 in the house of the Lord, so that You would be brought up in reverence 351 and prepare to become His Mother. Barren and mothers, rejoice, dare and play without children: the Mother of God is childless for the barrenness of the Mother of God, even though she will deliver Eve from illnesses, and the vows of Adam. Barrens and mothers, rejoice 352 ; childless 353 , be of good cheer and rejoice 354 , for the childless 355 and barren bring forth the Mother of God, who will save Eve from the pains of birth and Adam from the curse. I hear David singing to You: the Virgins will be brought after You, the Kings will be brought to the church. And with him I sing of Thee and I, Daughter of the Tsar. I hear David singing 356 to You: the virgins will be brought after You, they will be brought to the church of the King 357 ; with him I sing 358 Thee, Daughter of the King. We sing Your holy Nativity, we honor Your immaculate conception, the Bride of God and the Virgin: with us we glorify the angels and holy souls. We sing Your holy birth, we honor Your unfamily conception, God-called Bride and Virgin; and with us the ranks of angels and the souls of saints glorify You. In You the Trinity Mystery is sung and glorified, O Pure One: For it is the Father’s good pleasure, and the Word dwells in You, and the Divine Spirit is in Your autumn. In You, Pure One, the mystery of the Trinity is sung and glorified, for the Father was pleased - and the Word dwelt in You, and the Holy Spirit (at the same time) overshadowed You. You were the golden censer, Fire settled in Your womb, the Word from the Holy Spirit, and I saw You with a human eye, the Pure Mother of God. You were, Pure Mother of God, a golden censer, for Fire settled in Your womb - the Word from the Holy Spirit, and was visible in the form of a man. The watery beast in the womb of Jonah stretched out his hand in a cross shape, prefiguring the saving passion in reality. Thus the third day has passed, the worldly resurrection has been written, nailed to the flesh of Christ God, and the world has been enlightened by the third day resurrection. Jonah, spreading his arms crosswise in the womb of the sea beast, clearly represented the saving suffering (of Christ); and, coming out from there on the third day, he prefigured the worldly resurrection of Christ God, nailed to the flesh and enlightening the world with the three-day resurrection. The kontakion in its content, as noted above, takes into account the troparion and has it in mind. The troparion of the present holiday depicts the general significance of the event for the universe in which it destroyed the consequence of original sin. Kontakion depicts the influence of the event on all eras of the world: the one closest to it in the person of Joachim and Anna, the initial one in the person of Adam and Eve, and the later one in the person of us. Ikos speaks about the very beginnings of the event: how Joachim and Anna begged him. This is generally the usual theme of ikos - the beginnings of an event (compare, for example, Easter ikos and many others). To explain this theme of ikos, one must keep in mind that the currently used ikos are the first stanzas in a whole series of ikos for each holiday, retained in the divine service. Each festive service in ancient times had, in the place of the current ikos, something like a whole akathist, a long row of 10 or more ikos, which gave a complete picture of the event; the surviving ikos were just the beginning of this picture. Joachim and Anna were reproached by childlessness, and Adam and Eve were freed from mortal aphids, O Most Pure One, in Thy holy Nativity. Then Your people also celebrate, having been freed from the guilt of sins, always calling on You: the Mother of God and the nourisher of our Life gives birth to infertility. Joachim and Anna were freed from reproach for childlessness, and Adam and Eve from mortal corruption, Most Pure One, 359 in Your holy Nativity. It is also celebrated by 360 Your people, delivered 361 from condemnation 362 for sins 363, exclaiming to You: the barren gives birth to the Mother of God and the nourisher of our Life 364. Prayer and groaning, barrenness and childlessness, but for Joachim and Anna it is favorable, and in the ears of the Lord is below, and the fruit of the vegetative life is life-giving to the world. She makes a prayer on the mountain: she bears reproach in the garden: but with the joy of barrenness she gives birth to the Mother of God and the nourisher of our Life. Prayer 365, together with groaning 366 from the infertility 367 and childlessness of Joachim, like Anna 368, turned out to be acceptable, reached the ears of the Lord and sprouted life-giving fruit for the world. He said 369 prayer on the mountain, and this one carried 370 reproach 371 in the garden 372 . But with joy the barren one gives birth to the Mother of God and the nourisher of our Life. Irmos continues to look for a prototype of the Mother of God in the Old Testament, finding it, in relation to his biblical song, in the miraculous salvation of the youths from the Babylonian cave and bringing closer to this the prototype of the bush seen by Moses. The troparia also continue the disclosure of the inner side of the event begun in the previous song, but, in relation to their irmos, they conduct this disclosure from the point of view of the Old Testament prototypes, pointing first of all to the complete incomprehensibility of the “sacrament of the Most Pure One,” i.e. the mystery of the birth of the Son of God (1st trop.), then presenting this sacrament under the prophetic images of a mountain, a door and a ladder (2nd trop.). The bush in the mountain is not scorched, and the dew-bearing cave of the Chaldeans has ordained for Thee, O Bride of God, the Divine One who is Immaterial in the material womb. Moreover, from You we sing: Blessed are You, God our Father. The bush, unburnt 373 for fire on the mountain, and the Chaldean oven, oozing dew, clearly represented You, Bride of God, for You unburntly received the Divine immaterial Fire into the material womb; Therefore, to Him who was born of You we sing 374: Blessed are You, God of our fathers! Your lawmaker is forbidden to understand in material phenomena, and the great, Most Pure, mystery, not to be wise, earthly and zealous is sometimes punished figuratively. Moreover, I was amazed at the miracles, saying: Blessed be God our father. By material 375 phenomena the legislator was not allowed to understand Thy great mystery, Most Honest 376, having once been admonished figuratively 377 not to philosophize in an earthly way 378; Therefore, amazed at the miracle, he said: Blessed is the God of our fathers. The mountain and the door of heaven, and the ladder of your thoughts, the divine face of God says: from You the Stone was not cut off by the hands of men, and the door through which the Lord, Who is God the Father of miracles, passed ours. The divine choir called You a mountain and a heavenly door and a mental staircase, prophecy and prophecy, for the stone was not separated from You by human hands 379; (called You) the door through which the Lord, the God of miracles, (the God of) our fathers, passed. Irmos, like others in this canon, adheres closely to his biblical song, but its content, or, more precisely, the circumstances under which it was sung, conveys in such a way that an analogy between these circumstances is itself drawn, i.e. the miraculous salvation of three youths from the furnace of Babylon, and the miracle of God’s mercy to the righteous godfathers. If the previous song in its troparia dealt with the fruits of the praised event in themselves (objectively), then this one speaks about its fruits in relation to various persons: for us (1st trop.), for Anna as the closest culprit of the event (2nd trop.), for Adam and Eve as its most distant participants (3rd trop.), and finally, for the Newborn herself (4th trop.). The Trinity unites what was said earlier about the way of being of the Divine Persons. Bogorodichen speaks about the consequences of the incarnation for nature and humanity. The Chaldean cave is burning with fire, watered by the Spirit, God's presence, the youths say: Blessed are you, God our father. The Chaldean furnace, kindled by fire, was watered by the Spirit in God's presence 380; the youths sang 381: Blessed are You, God of our fathers. We celebrate, O Pure One, and faithfully worship Your holy Nativity, singing of Your Son, by Him we will now be delivered from the ancient condemnation of Adam. Glorifying Thy Son 382, ​​O Pure One, we celebrate Thy holy Nativity and faithfully worship him, having now been delivered by him from the ancient Adamic condemnation. Now Anna rejoices and cries out in boasting: the infertility of the being gave birth to the Mother of God, even for the sake of the condemnation of Eve was resolved, and even in sorrow the illness. Now Anna rejoices and exclaims in praise: being barren, I gave birth to the Mother of God, through Whom the condemnation of Eve and the birth 383 in sorrow ceased. Adam is free and Eve rejoices, and they cry out in spirit to You, Mother of God: By You I am delivered from the firstborn of the oath of appearing to Christ. Adam is liberated, and Eve rejoices and exclaims in spirit 384 to You, Mother of God: By You we have been delivered from the first curse with the appearance of Christ. Oh, womb that contains the village of God! O womb, which bore the breadth of heaven, the holy throne, the mental ark of consecration. O womb that contains the dwelling of God! O womb, which bore the most spacious of heaven, the holy throne 385, the mental 386 ark of the shrine 387. Let us glorify the Father, the Son and the Spirit, in the unity of the Divinity, the Most Holy Trinity, Indivisible, Uncreated, Co-essential and Consubstantial. Let us glorify the Father, Son and Spirit, the Trinity in the unity of the Most Holy Divinity, Undivided, Uncreated, Co-Eternal and Consubstantial. You gave birth to the only God, O Virgin, gloriously, You renewed your nature through Your Nativity, Mary, You allowed Eve to make her first-born vows, O Pure Mother of God. You, Virgin, alone miraculously 388 gave birth to God; You, Mary, renewed nature by Your birth; You, Pure Mother of God, freed Eve from the first curse. The insane command of the tormentor of the wicked people was shaken, the breathing reproach and the godless slander: the three youths did not frighten the beastly rage, nor the consuming fire, but a counter to the dew-bearing breath To the spirit, with fire around the waist: O blessed God of the fathers and of us, blessed art thou. The insane command of the wicked ruler, breathing threat and vile blasphemy, confused the people; however, the three youths were not frightened by either brutal wrath or destructive fire, but, being in the midst of the flames, against which the dew-bearing Spirit blew, they sang: Blessed are You, the revered God of our fathers and ours. Already the previous Irmos of this canon revealed the prototype of the Mother of God given by the Babylonian oven with the three youths in it; this irmos indicates the power of this prototype: it was thanks to him that the youths were saved from the fire. The troparia of the previous song of this canon spoke of the image of the incarnation; these troparia speak about its action: for our reconciliation with God through the appearance of the Word (1st trop.) and for the elimination of worldly barrenness through the coming of Christ (2nd trop.). In the cave of adolescence you sometimes represented Your Mother, Lord, but this image was taken out of the fire, entering without being burned. We will eat what You have revealed at the end of this day, and we will exalt it to all ages. In the oven of the youths You once represented 389 Your Mother, O Lord, and the image 390 of Her 391 saved them from the fire, who walked 392 without being burned. Today we glorify and extol Her, who appeared through You to the ends (of the universe), in all ages. The predestined Tabernacle to the God of our reconciliation, which now begins to be, having given birth to the Word, has appeared to us as the waste of the flesh, which we eat, from those who do not already exist. We accept you, and we exalt you to all ages. The predestined tabernacle of our reconciliation with God 393 now begins to be, destined to give birth to us the Word, revealed in the solidity of 394 flesh. We, who through Him received existence from non-existence, sing and exalt Him to all ages. Resolve the infertility of the worldly good, and clearly show the miracle of Christ, having come to the earthly, He we eat, from those who do not exist in the hedgehog, We receive Him, and we exalt Him to all the ages. The cessation of barrenness also stopped the barrenness of the world in goodness and clearly showed the miracle of 395 - Christ coming to the earthly. We, who through Him received existence from non-existence, sing and exalt Him to all ages. Irmos, making a conclusion to the glorification of God given by previous irmos in His providential-saving activity in general (imply in the present event), gives a majestic picture of the creativity and omnipotence of God, glorified by all creation. Adhering to the thought of irmos, the troparia dwell exclusively on the actions of God Himself in the celebrated event, showing how His healing (1st trop.), almighty (2nd trop.), transformative (3rd trop.) and generally creative (4th trop.) power was manifested here. Trinity depicts the relationship of creation to the Trinity. The Mother of God depicts all the amazingness of the Incarnation. Cover Your most exalted waters, set the sand as the limit of the sea, and support everything, the sun sings of You, the moon glorifies You, all creation brings song to You, as the Creator of all forever. Covering His high palaces 396 with waters, setting the boundary of the sea with sand 397 and holding everything, the sun sings of You, the moon 398 glorifies You, all creation brings song 399 to You, as the Creator 400 of everything, forever. Having created the glorious barren womb, opened Anna's birthless womb, and given fruit to her, You are the Holy God, You are the Son of the Virgin, You received from Sowing the flesh of the ever-blooming Virgin and the Mother of God. You who did an extraordinary thing with a barren womb, who opened the unbearable womb of Anna and gave her fruit, You are the Holy God, You are the Son of the Virgin, You took flesh from Her - the ever-blooming Virgin and Mother of God. Closing the abyss and opening it, bringing up water to the clouds and giving rain, You have given, O Lord, from the barren root of the vegetated Saint Anna, purify the fruit, and give birth to the Mother of God. Closing 401 the abyss 402 and opening it 403, raising 404 water on the clouds and giving rain, it was You, Lord, who gave Saint Anna to produce the most pure 405 fruit from a barren root and give birth to 406 the Mother of God. To the Maker of our thoughts and the Planter of our souls, You have shown the barren land to be fruitful, You have made the dry land of old, bountiful, kind, fruitful, you have made holy Anna, Most pure the fruit of the Mother of God will grow. Cultivator of our thoughts 407 and Planter of our souls 408, You, who showed the barren land fertile, made the previously withered field 409 giving birth, eared, fruitful - Saint Anna, so that she would blossom the most pure fruit - the Mother of God 410. Come, all of us, let us see that the city of God, which is now being born, is from the small palace of God, who has an issue from the door of the womb, but has no fellowship in the entrance: One God is the Creator of this path. strange. Come, all of you, we will see the city of God being born, as it were, from a small palace - having an outcome from the doors of the womb, but not knowing the entrance of the message 411, for one Creator passed 412 this amazing path. About the Transubstantial Trinity, the Self-Significant Unit! Many angels sing and tremble, heaven and earth, and the abysses are terrified, people bless, the fire works, everyone listens to You, Holy Trinity, with the same fear as in creation. O 413 Trinity, the highest nature 414, unity from the beginning, many angels sing and tremble to You, heaven and earth and 415 the abysses are terrified 416, people bless, fire slavishly serves 417, everything in creation 418 obeys You, Holy Trinity, with fear. About the newest hearing: God is the Son of the Woman! Oh seedless Christmas! The Husbandless Mother and the Born of God! O terrible vision! O conception of the strange Maiden! Oh unspeakable Christmas! Truly, everything is more than the mind and the vision. Last news 419: God is the Son of a woman, a single birth, a husbandless Mother and what is born is God! An awe-inspiring 420 sight! Amazing Virgo Conception! Ineffable birth! Truly, everything is above the mind and contemplation! Bless the youths, the Trinity of equal number, the Co-creator of the Father God, sing the Word that descended and the fire that turned into dew, and exalt to all the life of the Giver of the All-Holy Spirit forever. Youths equal to the Trinity! Bless God the Father the Creator, sing the Word that came down and turned fire into dew, and exalt the All-Holy Spirit, who gives life to all forever. The ninth canto, as the final one, should sum up everything given so far, the glorification of the event, focusing exclusive attention on the Mother of God, as always dedicated to Her. This is what the 9th canticle of the present canon does both in its irmos and in its troparia. Irmos gives the most general image of the incarnation, directing thought, as the last in a series of irmos, to the originality of the incarnate and, as close to the luminary, to luminosity. Of the troparions, the first speaks of the joy of the gift of God that the Most Holy One represents for us. Mother of God, and the 2nd, like the irmos, returns the thought to the original roots of the celebrated event - to its significance in the destruction of original sin and bringing us closer to the Creator. Unlike other songs of the canon, the 9th canto on great holidays has a special chorus to the irmos and its troparia, usually beginning with the words “Magnify, my soul” (since this chorus replaces the accompaniment of the 9th canto with the song of the Mother of God “Magnify my soul”). The chorus to the 9th song of the 1st canon invites us to glorify the event, characterizing in one word both it and the Hero of the occasion. Magnify, my soul, the glorious Nativity of the Mother of God. Magnify, my soul, the glorious Nativity of the Mother of God. Even before the sun, the Lamp of God who arose, who came to us in the flesh, from the side of the Maiden, who indescribably embodied, Blessed All-Pure One, we magnify Thee, Mother of God. God, the luminary 421 who shone before the sun, who came 422 to us in the flesh, indescribably embodied from the virgin loins 423, Blessed Most Pure 424 Mother of God, we magnify You. Who, having flowed water from stones to disobedient people, with a submissive tongue bestows fruit from barren loins for our joy, Thee, the Most Pure Mother of God, Who we worthily magnify. Who poured out 425 water from the rock 426 to disobedient people 427 gives to obedient peoples 428 from barren loins 429 fruit for joy, for us - You, Most Pure Mother of God, Whom we worthily magnify. In vain is the ancient reclaimer of condemnation and the foremother of correction, Just like the generation of appropriating wine to God, to the Creator of the bridge, We magnify You, the Mother of God. Deliverer 430 from the final 431 ancient condemnation 432 and correction of the foremother, the reason for the rapprochement 433 of the 434 (our) family with God, the bridge to the Creator 435 - We magnify You, Mother of God 436. Irmos complements the previous one: he spoke generally about the incarnation of the Son of God and more about the Incarnate Himself; this one speaks about the image of the Incarnation and more about the Mother of God. And the final words here are stronger: not only do we magnify the Mother of God, but also all the tribes of the earth. Therefore, the real irmos also serves as a deserving person in the liturgy. The troparia also focus on the thought of the Blessed Virgin and choose for glorification one, but the main and fundamental feature in Her - purity in its meaning for the Mother of God Herself (1st trop.) and for all humanity, for whom it was this purity that determined its re-creation into the body of God (2nd trop.). Concluding the glorification of the Newborn, the canon first gives glory to God, who miraculously arranged this birth (3rd trop.), and then, in conclusion, glorifies the Mother of God Herself with special warmth and separateness (4th trop.). The Trinity, as the final one, tries to embrace in thought the Trinity with all Her creation in Her omnipotence. The Theotokos from the same side considers “One of the Trinity”, born of the Virgin. The chorus, unlike the chorus to the 1st canon, glorifies not the event, but the hero of the occasion, denoting, however, the whole essence of the event. Magnify, my soul, the Virgin Mary born of barrenness. Magnify, my soul, the Virgin Mary born from the barren one. Virginity is foreign to mothers and childbearing is strange to virgins; Having settled on You, Mother of God, we both have settled down, thus we continually magnify You all the tribes of the earth. Virginity, alien 437 for mothers and childbirth, strange 438 for virgins, 439 - both settled 440 on You, Mother of God: therefore, all of us, the tribes 441 of the earth, constantly 442 magnify You. Worthy, Mother of God, Your purity of Christmas was inherited by You, through the promise: sometimes because the barren, God-forsaken fruit You were given away: with this we continually magnify You all the tribes of the earth. A Christmas worthy of Your purity was inherited 443 You, Mother of God, according to the promise 444; for You were once given to the barren as a God-planted fruit, therefore all of us, the tribes of the earth, constantly magnify You. The crying prophecy has been fulfilled, saying: I will restore the fallen tabernacle of the holy David, in You, Purely represented, Who for the sake of all men put dust into the body of God. The prophecy of the one who exclaimed 446 was fulfilled: I will restore, he says, the fallen tabernacle of the sacred 447 David, reflected 448 in You, Pure One, through Whom all human dust 449 was formed into the body of God 450 . We worship Your swaddling cloths, O Mother of God, we glorify Him who gave fruit before the barren, and He who opened the womb of the infertile. He does everything he wants, God is Autonomous. We worship your swaddling clothes 451, Mother of God 452 ; We glorify Him who gave fruit to the previously barren and miraculously 453 opened the womb of the one who did not bear fruit; for He does whatever He wants, being the Autonomous God 454. As a gift to You, Mother of God, we faithfully bestow hymns from Anna, who was born: Mother, Mother, and the Virgin Mary alone we worship You, we sing and glorify. To you, Mother of God, born of Anna, we faithfully offer, as a gift, a song, glorifying the mother - the Mother, and the virgins - the only Virgin; We worship You, sing and praise 455. It is foreign to the lawless to glorify the Beginning Trinity, the Father and the Son and the Holy Spirit, the uncreated Omnipotence, whose whole world is contained by the mania of Her power. It is alien 456 for the lawless to glorify the Beginning 457 Trinity of the Father and the Son and 458 the Holy Spirit, the Uncreated Omnipotence 459, By which the whole world 460 is held together 461 by Her sovereign beck. Thou didst contain in Thy womb, O Virgin Mother, the only King of the Trinity, Whom all creation sings, and the ranks on high tremble. Pray to this, O All-Pure One, for our souls to be saved. You, Virgin Mother, contained in Your womb one of the Trinity, Christ the King, Whom all creation sings and the highest ranks tremble. Pray to him 462, Most Pure One 463, to save our souls. You are the Mystery, Mother of God, paradise, who grew Christ uncultivated, through whom the life-giving cross of the cross planted a tree on the earth. Therefore, I now exalt You, worshiping Him, we magnify You. You are a mysterious paradise, Mother of God, who uncultivated Christ, who planted the life-giving tree of the cross on earth; therefore, at the erection of it now, worshiping it, we magnify You. Death, which came from the tree of the family, was abolished today by the Cross: for the ancestral oath of all the people was destroyed, through vegetation the Pure Mother of God, Who magnifies all the powers of heaven. Death, which befell the race through eating from the tree, has now been abolished by the cross; for the universal curse of the foremother is destroyed by the vegetation of the Pure Mother of God, Whom all the powers of heaven magnify. Of the lamps, the 1st depicts St. The Mother of God in the current event is like a fragrant flower, filling the whole world with fragrance (a completely new idea in the service), thereby delighting it and calling it to praise; and the 2nd invites everyone to this joy, and the world in his past, pointing out the significance of the event for the ancestors themselves. Here, at the end of the canon, this long series of songs, such a high note of joy is natural. The mention of the whole world, all creation, and angels is suggested by the content of the upcoming psalms of praise. From the barren day of Anna, the flower of the Mother of God came forth, all the divine incense filling the ends of the world, and filling all creation with joy: Even as we sing, we worthily praise it, as the dry land of earthly creatures is greater. From the barren Anna today a flower has shone - the Mother of God, filling all the ends of the world with divine fragrance and filling all creation with joy. When we glorify her, we worthily praise her as superior to earthly creatures 464 . (Twice) Adam is renewed, and Eve is exalted, the prophets and the apostles rejoice and the righteous: for a common joy arose among angels and men, from the righteous Joachim and Anna, the Mother of God Mary. Adam, be renewed, Eve be magnified 465; prophets, rejoice with the apostles and the righteous 466, for from the righteous 467 Joachim and Anna today the common joy of angels and people has shone - the Mother of God Mary. These stichera, as final ones, dwell mainly on the pre-existing consequences of the event, or, rather, on one and the main such consequence - the fertility that grace received in the world with it (1st verse) and which put an end to the previous barrenness of the world (2nd verse); As a partial, but very important consequence of the event, the exaltation of virginity that this holy birth from a barren woman caused on earth is indicated (verse 3). As the last stichera at the praises, and therefore at the entire vigil, the stichera “This is the day of the Lord” is sung, as directly dedicated to the day. Voice 1. Similar to: About a wondrous miracle 468 Oh wondrous miracle! The Source of Life is born from the barren, and the grace of fertility begins brightly. Rejoice Joachim, who was the parent of the Mother of God: there are no other earthly parents like you who are more acceptable to God: O God-bearing Maiden, God’s village, the most holy mountain, you have given us. Oh wonderful miracle 469! The source of life is born from the barren and grace 470 begins to bear brilliant 472 fruits. Rejoice, Joachim, having become the parent of the Mother of God. There is no one like you, God-accepted 473, among earthly 474 parents. For you have given us the most holy mountain, which contains God 475 The Young Lady, God’s village 476. (twice) Oh wondrous miracle! From the barren fruit has risen, by the beck of all the Creator and Almighty: valiantly resolve the barrenness of the worldly good. Mothers with the Mother of God, rejoice, calling: O joyful one, rejoice, the Lord is with you, grant the world great mercy through you. Oh wonderful miracle! From the barren, at the behest of the Creator 477 of everything and the Almighty, the 478 fruit shone and powerfully 479 stopped the barrenness of the world in goodness. Mothers, rejoice with the Mother of the Virgin Mary, exclaiming: Delighted 480, rejoice, the Lord is with you, giving 481 great mercy to the world. The pillar of chastity is animated, and the bright friend, shining with grace, the blessed Anna, having appeared, has truly taken away virginity, divine prosperity, even to all virgins, and virginity to those who desire the gift of virginity, the kindness that bestows, and bestows great mercy on all the faithful. Good-glorious Anna, appearing as an animated pillar of chastity, a bright abode 482, shining 483 with grace, gave birth in truth to a stronghold 484 of virginity, a divine blossoming 485, a gift to all virgins and those desiring 486 virginity, clearly 487 giving 488 the beauty of virginity and giving great mercy to all the faithful. Glory even now, voice 6. Self-agreed This is the day of the Lord... (see in the stichera on the Lord I cried). As the most important hymn in honor of the Mother of God and at the most important of the services, the liturgical prokeimenon is taken from the song of the Mother of God Herself, and the verse to it from the continuation of this song and substantiates the idea of ​​the prokeimenon. For an explanation, see the explanation of the Gospel at Matins. Prokeimenon, hymn of the Virgin Mary 489, tone 3 My soul magnifies the Lord, and my spirit rejoices in God my Savior. My soul magnifies the Lord, and my spirit rejoices in God my Savior. As I look upon the humility of My Servant, behold, from now on all my father and mother will please Me. That He looked upon the humility of His Servant, for from now on all generations will please Me. Brothers, let this be wise in you, even in Christ Jesus, who is in the image of God, not by admiration without being equal to God; but He humbled Himself and took on the form of a servant, becoming in the likeness of man and being found in the likeness of a man; He humbled himself, becoming obedient even to the point of death, the death of the cross. Moreover, God exalted Him, and gave Him a name, even more than any name; that in the name of Jesus every knee shall bow, of those in heaven and on earth and under the earth, and every tongue shall confess that the Lord Jesus Christ is to the glory of God the Father. Brothers! You must have the same mind that was in Christ Jesus. He, being the image of God, did not consider it robbery to be equal with God; but he made himself of no reputation, taking on the form of a servant, becoming in the likeness of men, and becoming in appearance like a man; He humbled Himself, becoming obedient even to the point of death, even death on the cross. Therefore God has highly exalted Him and given Him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. In this place of his letter, the apostle exhorts 490 Christians to humility and points out the highest example of humility in the Lord Christ. Christ showed humility already in His actual incarnation, He showed it throughout His entire life and, finally, even in death. Christ, as the Son of God, has Divine existence and life 491, therefore He could rightfully consider Himself equal to God 492. And so He “belittled”, “exhausted” 493 Himself by taking on the form of a created being, in relation to God, a slave 494, becoming like people in life 495, having the appearance of a completely human 496. Moreover, in His earthly life He was distinguished by special humility 497. This humility was manifested in His obedience, obedience, of course, to His Father, which in Him reached the point that because of this obedience He accepted death, and the most shameful and painful death - the cross. Great was the reward, or rather, the consequence of this humility. God exalted Christ in humanity above all 498, since even His very name (Jesus) became not only above every name 499, but also caused the whole world to bow before Him 500; and the Savior evokes not only external admiration for Himself, but spiritual recognition 501 of His dominion 502 . However, all this glorification of Christ in its ultimate goal serves the glory of God, God the Father. So this glorification does not diminish or lose the main property of Christ - His humility. As an apostolic reading for the Nativity of St. Theotokos, as for other Mother of God feasts, this place was chosen because it speaks in more detail than others about the incarnation of the Son of God, which was served by the Most Holy Theotokos. Mother of God; and also because it exhorts humility, which was the first adornment of the Mother of God, as well as of Her Son, and is also awarded by God, awarded with truly godlike glory. Just as the prokeimenon precedes the apostle and prepares for him, so the alleluary, i.e. a verse (more precisely, a group of verses) sung with the chorus “alleluia” prepares for the Gospel. As an alleluary for Christmas, St. The Mother of God took the passages that speak most expressively about Her from the 44th Psalm, namely the passage that speaks of Her attention to the word of God, which is depicted in the Gospel, and of God’s great reward to Her for this. The same place in the 44th Psalm serves as verses to the verse stichera, where see its explanation. Hear, O Daughters, and see, and incline Your ear. Listen, Daughter, and see, and apply Your ear. The riches of mankind will pray to Your face. The richest of the people will plead with You. OK. 10:38–42; 11:27–28 (beginning 59) During this time Jesus came into the whole place, and a certain wife named Martha received Him into her house. And her sister, who was not called Mary, even sat at the foot of Jesus, hearing His word. Martha spoke of much service, and began to say: Lord, have you been negligent, for my sister has left me alone to serve? Rtsy to her, may she help me. Jesus answered and said to her: Marfo, Marfo, worry and speak for the multitude, but there is only one needful, but Mary has chosen the good part, lest he be taken away from it. When this word came to pass, a certain woman raised a voice from the people, saying to Him: Blessed is the womb that bore Thee, and sucked even Thou didst piss. He said: “Even so, blessed are those who hear the word of God and keep it.” At that time Jesus came to a certain village; here a woman named Martha received Him into her home. She had a sister named Mary who sat at the feet of Jesus and listened to His word. Martha was taking care of a large treat, and approaching said: Lord, do you really care that my sister left me alone to serve? Tell her to help me. Jesus answered and said to her: Martha, Martha! You care and fuss about many things, but you only need one thing. Mary chose the good part, which will not be taken away from her. While He was saying this, one woman raised her voice from among the people and said to Him: Blessed is the womb that bore You, and the breasts that nourished You! And He said: Blessed are those who hear the word of God and keep it. This gospel reading is included in the liturgy of all the feasts of the Mother of God, except for the Annunciation, when the gospel account of this event is read at the liturgy. Direct and direct relationship with Rev. The Mother of God in this Gospel story has a testimony about the Mother of God of one woman: “blessed is the womb that bore You (Christ), and the breasts that nourished You!” This woman from the people, filled with reverence and admiration for the Savior and His teaching, expresses admiration, combined, as it were, with holy envy, before the One who gave fleshly life and the first nourishment to the Divine Teacher of life and truth. It perhaps seemed to her, this simple woman, that this was the only attitude a woman could have towards Him, that this was the only way she could participate in the bliss bestowed upon people by the Savior. The Savior, confirming 503 the woman’s thought about His Mother, gives high testimony about the bliss 504 of His Mother, that She is truly happy and worthy of honor and pleasure. But at the same time, Christ indicates another path of bliss, happiness for a woman - this is the path of listening to the word of God proclaimed by Christ and fulfilling it - a path, as is obvious from the context, as accessible to women as to men. The first part of the Gospel narrative (Luke 10:38–42) about Martha and Mary serves as a factual confirmation of the Savior’s words, as if a visual explanation of how women can and should achieve the bliss of hearing and fulfilling the word of God. And their concern should not be about food, about bodily food, like Martha, but about the soul and spiritual food; and they should prioritize not being distracted by worldly concerns, but sitting at the feet of Christ (the usual position of a student with a teacher in ancient times); and they, like Mary, must choose this truly good part, inseparable either in this or in the future life, 505 leading to true life and bliss. Of course, this destiny - listening to Her Son and doing His will - was the chosen portion of the Mother of God, blessed and worthy of pleasing, as the Mother of the Lord in the flesh and as the keeper of the words of Her Son. So, the Apostle depicts the deep humility of the Mother of God next to Her high dignity, by which She was likened to Her Divine Son. The Gospel points to another feature of the Mother of God: attention to the word of God, to the teaching of Her Son. In this feature, She undoubtedly resembled her sister-in-law, Mary, Martha’s sister. Of course, for such love for the word of God, Rev. The Virgin Mary was honored to be the Mother of the Son of God. According to legend, the Archangel Gabriel, who brought Her the gospel, found Her reading the Holy Scriptures. It turned out, therefore, that for the love of the written word of God in the Most Holy. The Virgin Mary was infused with the living Word of God, the Son of God. The end of the Gospel indicates this: when one woman exclaimed about the Savior: “Blessed is the womb that bore You,” He said: “Blessed are those who hear the word of God.” By this, Christ seemed to make it clear that the Most Pure Mother was honored to give birth to Him, the Word of God, for her love for the word of God. Magnify, my soul, the glorious Nativity of the Mother of God. Virginity is alien to mothers... (see in the 9th song of the 2nd canon). I will take the cup of salvation and call on the name of the Lord. Alleluia. Accompanying the communion of the clergy, this verse should express in a few words what divinely inspired words should be in terms of the holiness of the moment (for the most part, or even almost always, the communion is taken from the psalms), express the whole essence of the holiday. The celebrant of the present, as well as most of the feasts of the Mother of God, represents under the image of the cup (wine) 506 the salvation that is brought by the celebrated event and which raises the thought to its Originator - God. At the same time, it is made clear that with this event salvation became only close, but has not yet arrived. The image of expression in the sacrament is very suitable for the moment of the liturgy - communion. Patristic readings at the service The service of each holiday pays tribute to him not only with a long series of hymns in honor of him, but also with a whole series of readings about him - not only those short readings that represent the proverbs, the Apostle and the Gospel, but also large, long readings, namely from the works of St. fathers concerning the holiday. There are as many as 6 such readings at the festive all-night vigil, each with a volume of 5–6 pages of a book of ordinary format. The 1st of these readings is placed at the end of Vespers, the 2nd from 1 kathisma, the 3rd from 2 kathismas, the 4th from the polyeleos, the 5th from the 3rd canon of the canon, and the 6th from the 6th canon of the canon. Usually these readings are omitted. But we would not have a complete understanding of the worship of the holiday in question in the form in which it is outlined in the charter if we had not become acquainted with these so-called “statutory readings.” The first of these readings at the Nativity of the Blessed Virgin Mary is the reading at Vespers after the blessing of the loaves and “Be the name of the Lord.” The Typikon says: “And the reading of the holiday will be offered, the word of Andrea Kritskago, which is the beginning: If the merim is the land of an inch” 507. St.'s word the father begins by pointing out the complete incomprehensibility of the celebrated event and the spiritual beauty of the Blessed Virgin, depicted in the 44th Psalm. Then he greets the Hero of the Feast with repeated repetitions of “Rejoice” and “Blessed are You” with the addition of various comparisons of the Mother of God. Finding that it is best to talk about the Mother of God from Scripture, the author notes that in the Scripture of the Old Testament there is actually not a single place that could not be applied to Her. He finds over 30 names of Her in Scripture, explaining them all. Turning then to the depiction of the celebrated event itself, the word notes that it was predetermined by God even during the fall of the ancestors and was carried out by the greatest miracle of God over the barren Anna. Confessing his powerlessness to say anything more about the event, St. the father again greets the Most Holy Theotokos with different names and invites all creation to joy on this day. Another word set for reading at the all-night vigil of the holiday is the word of St. John of Damascus, beginning "Come, all nations" 508. The Typicon assigns him to read from the 2nd Kathisma 509. The word begins with an invitation to bring a gift to the Blessed Virgin on Her birthday; The best gift for Her will be a word. Starting to depict the event, St. the father first of all dwells on the question of why the Blessed Virgin had to be born from a barren woman; then he clarifies the inner essence of the celebrated event and, in close connection with the latter, the essence of the incarnation; depicts the high dignity of the righteous parents of the Blessed Virgin and especially Herself, simultaneously pointing out Her superiority even over all the shrines of the Old Testament. The dignity of the Newborn emerges even more clearly when we think about the saving consequences for the whole world that Her birth and the incarnation caused by it brought (the world was given more than it lost). In conclusion, the author again returns to the glorification of the Newborn, especially noting Her moral height, and ends his word with a request to the glorified three participants in the event to accept his verbal gift to them. According to the polyeleos, it is prescribed for reading, continued by reading, probably, 3 songs of the canon, the word of Gregory the Hieromonk (Tsamblak, XIV century), beginning: “Let David the Godfather begin the present triumph” 510. After inviting David, Joachim, Anna, Adam, all the tribes of Israel, all mothers to joy, the word briefly indicates the meaning of the New Born as “a companion for the Divine.” This meaning of the Mother of God explains that the thought of Her permeates the entire Old Testament. The Word counts all the prototypes and predictions about the Mother of God in the Old Testament, explaining them. These, according to the word, were: Noah's ark, Abraham's canopy, Jacob's ladder 511, the bush of Moses, the tabernacle of testimony, the golden coat on the forehead of the high priest, Aaron's rod, the fleece of Gideon, David's prediction in the 44th psalm, Solomon's description in the book of Proverbs of the virtuous wife and the house created by Wisdom; Ezekiel scroll; coal in Isaiah's vision; prophet's prediction Daniel about the stone that was torn away from the mountain, Habakkuk about the overshadowed mountain, Ezekiel about the locked door. Then the joy that the event and the spiritual beauty of the Newborn brought to the world is depicted, depicted in the book of Song of Songs and in some psalms (67:14,17; 131:6). In conclusion, the word invites you to glorify the event. Finally, according to song 6 of the canon, the reading of the Prologue is required, in which, under September 8, is placed: 1) the synaxarium (without title) for the holiday is the same as in the Greek Menaion; 2) the story about a certain priest and Sozonta the deacon, who have enmity among themselves, is “very useful for the soul” 512; 3) “a word from Limonis (Lug) about Murina the woodcutter” 513; 4) “a (short) teaching for the Nativity of our Most Holy Lady Theotokos” (the essence of the event and moral exhortations 514. And, in addition to the readings of St. fathers, the entire holiday service is imbued with their thoughts and expressions. You can indicate in the service the following literal borrowings from patristic teachings. “He who opened the door of the barren womb, gave fruit” (canon 2, paragraph 8, tr. 1). “Blessed is the house of David” (2 sed. in polyeleos, Andrew of Crete, 2nd word for the Nativity of the Blessed Virgin Mary). “Now the barren gates are opened and the divine virgin gates appear” (verse 3, I cried to the Lord). “Now from the root of Jesse the rod has grown, from which will come the Mother of God and a constant color for the world” (verse 1, on litiya and many others). “Now out of this mortal nature He has prepared for Himself heaven on earth, Who of old wove out of the waters and spread out the firmament on high” (verse 1, I cried to the Lord). “Rejoice, the book is sealed, free from every vain thought; through You the Lord of the God-given law, by Himself, is known virginally. Rejoice, scroll of a new sacrament, completely new in incorruption, in which the Word, without form, was depicted in human writing. Now quiet winds have blown, harbingers of worldwide joy” (verse 2, I cried to the Lord). “Nowadays St. the gate on the east side, through which Christ will enter and go out” (verse 3, I cried to the Lord. John of Damascus, 1st word). “A church has been built for the Creator of all things to receive Him; A hospitable home has been prepared for the Creator of the Word; for the Sun of righteousness a bright cloud is spread out” (verse 4, litia, etc. of John of Damascus, word 2). About the chants at the service of the Nativity of the Blessed Virgin Mary Church hymns have such an effect on our soul, they so touch and delight it not only with words but with their own thoughts. These are songs, and what is very important in a song is how it is sung, in what melody. Church songs are performed in a wide variety of tunes. But the main ones between these tunes, those to which the others are close, are eight, and these 8 main tunes are called voices. Each voice sounds something special, a special mood of the soul is poured out, which is difficult to express in words. But it is still easy to notice that some voices are more joyful, others are sadder, some are courageous, others are gentle. So, the 1st voice breathes with some special cheerfulness, contentment, joy, which is why the canons of the most joyful holidays are sung with it: Easter, the Nativity of Christ, the Dormition. On the contrary, the 6th voice is the most mournful, mournful, which is why it is often used in Lenten and funeral services. The 5th and 7th voices are particularly tender and sincere. But it should be noted that each voice in turn has several tunes. The difference between these tunes is already much smaller than between different voices. For example, let’s take the chants “The stone is sealed” and “Your victorious right hand”: their voice is the same - 1st, but the chants are different; However, there is something in common between these tunes. Thus, each voice has a special melody for the stichera, a special one for the troparion and kontakion, a special one for the canon, prokemene, etc. Moreover, each voice can further change its melody, it can have a melody that bears little resemblance to its usual melody. For example, the irmos “Your victorious right hand,” “Christ is born” and “Resurrection Day” are all the same in the 1st voice, but what a difference in their tunes! Such a special melody of a voice is called self-vocal, and chants that are sung in such a melody are called similar. For example, when the inscription is made above the chant: “like: Noble Joseph,” this means: the present chant is similar in melody to the troparion “Noble Joseph,” and this troparion is in the 2nd tone, but in a self-vocal melody 515. With such a difference between the voices and their melodies in a church service, it is very important which voices are used in it, which ones are used more often and which ones less often. This determines what the entire service will be like - sad or joyful, tender or solemn. If, for example, the 6th voice prevails in the service, then it will, of course, be sad. In the services of Passion Week, it is this voice and similar ones (for example, the 2nd voice) that are used most often; That's why these services are so sad. On the contrary, in the Easter service and in the Christmas service the 1st voice predominates, only in a more joyful tune than always. What voices prevail in the service of the Nativity of the Blessed Virgin Mary? At the all-night vigil of each holiday, canon 516 occupies a lot of space, and the voice in which it is sung will be the main one in the festive service. The Feast of the Nativity of the Blessed Virgin Mary has two canons: the first, beginning with “Come ye people” in the 2nd tone, and the second with “He who has crushed the war” in the 8th tone. It is not for nothing that the 2nd voice occupies such a high place in the series of voices: after the 1st, it is the most, so to speak, full-voiced, rich voice. But it does not have that joy, that cheerfulness that is in the 1st voice: there is joy in it, but it is quieter than in the 1st tone, somewhat dissolved by sadness. Therefore, for example, while the canons of the Nativity of Christ are sung in the 1st tone, the canons of Epiphany, which is no longer such a joyful holiday, close to Lent, are sung in the 2nd tone. Even the canons of the first days of Passion Week are sung in the same voice, when the sorrow for the suffering Savior is not yet so great. But we must not forget that in each of these three cases - at Epiphany, at the Nativity of the Blessed Virgin Mary and in Holy Week - the 2nd tone has its own special (self-concordant) melody: at Epiphany there is more joy in it than at the Nativity of the Blessed Virgin Mary; in Holy Week this voice is already completely imbued with sadness, albeit light and tender. But there is a certain amount of sadness in every melody of the 2nd voice. It is also present in the melody with which the canon of the Nativity of the Blessed Virgin Mary is sung. Why this sadness? After all, this is such a joyful holiday. Yes, but this is a holiday in honor of only the very beginnings of our salvation. Salvation was just barely visible, as if dawning, like dawn in the east. It is impossible to rejoice in this salvation now as much as after its complete completion at the Nativity of Christ or at the Resurrection of the Lord. And the second canon to the Nativity of the Blessed Virgin Mary is even sadder, even quite sad. He is the 8th voice. Of the twelve feasts, the entire canon of only such a sad and solemn holiday as the Exaltation is sung in this voice - however, also the 2nd canon of the Transfiguration, as a semi-sad holiday (the transfiguration prepared the apostles for the suffering of the Savior). There is something special in the sadness that surrounds the 8th tone. This is not a heavy sorrow arising from regret, but a courageous sorrow, full of sweet hope for God’s help. With this voice, by the way, the prayer canon to the Most Holy Theotokos is sung, “Water has passed,” “sung in every sorrow and situation,” and called “paraklisis,” which means consolation. This chant also suits the present holiday, on which we remember how “the godly parents of the Mother of God cried out to the Lord in the sorrow of barrenness” 517. The most important, most frequently used chant of each holiday is the troparion. Along with it you can put a kontakion. Troparion and Kontakion of the Nativity of the Blessed Virgin Mary - both 4th tone 518. The 4th tone is quite common for holiday troparions. Of the twelve feasts, the troparions of the Nativity of Christ, the Ascension, the Introduction, the Annunciation, and the week of Vai (the second troparion) are sung in this voice. This is a voice, so to speak, of special grace, lightness, fun. In close connection with the troparion and kontakion, the sedalnyi stand in tune. Usually they are read, but they are supposed to be sung in a tune very close to the troparions, but more drawn out and decorated 519. At the Nativity of the Most Holy Theotokos, the sedals after the kathismas and after the 3rd song of the canon are placed, like the troparion with kontakion, in the 4th tone. On more solemn holidays, a different voice is assigned to each sedalna (for example, on the Nativity of Christ the sedalnas are 1st, 3rd, 4th and 8th voices). Only sedalny after polyeleos for the Nativity of the Most Holy. The Virgin Mary is no longer in the 4th tone, but in the 8th, more solemn and majestic than the 4th tone 520. What melody are the stichera sung at the Nativity of the Blessed Virgin Mary? Since there are many of them, they are sung in a wide variety of voices, as if they were going through all the tunes. This is done on other holidays as well. But the church charter attaches great importance to the voice in which the first stichera at the all-night vigil are sung - the stichera that begin, open the all-night vigil, i.e. I cried stichera to the Lord. And on different holidays these stichera are sung in different voices. On the Nativity of the Most Holy Theotokos, the stichera on the Lord I cried out were placed in the 6th tone. Of the other twelve feasts, only the stichera of the Annunciation, the week of Vai, the Ascension and the Exaltation are sung with this voice on the Lord who cried out. As you can see, all holidays either fall during Lent or are semi-sad. And in the melody of the 6th tone, indeed, notes of sadness are heard, although in the stichera chanting of the 6th tone there are much fewer of these notes than in the chanting of the canon (remember that the stichera “Thy Resurrection, O Christ the Savior, angels sing in heaven” in the 6th tone) 521. On more joyful and solemn holidays than the Nativity of the Most Holy Theotokos, the stichera on the Lord are sung in the 1st tone (Assumption, Introduction, Presentation, Trinity) or 2nd tone (Nativity of Christ, Baptism). Other rows of stichera for the Nativity of the Blessed Virgin Mary, as stated, are sung in a wide variety of voices. Thus, the stichera on the litiya, as in most of the twelve feasts, are in the 1st tone. This is the most full-voiced, majestic voice and is most suitable for the majestic ritual of entering the litiya. The praising stichera of the Nativity of the Most Holy Theotokos are also sung in the same voice (only the chanting is not self-sounding, but is modeled after the stichera for the Dormition “similar to: O wondrous miracle”). In this regard, the Nativity of the Most Holy Theotokos is not like other twelve holidays: on almost all such holidays, the stichera on praises are sung in the 4th tone, the voice of quiet joy, which leads to the end of the all-night vigil. On the Nativity of the Blessed Virgin Mary, this voice is transferred from laudatory stichera to verse ones, i.e. in the middle of the all-night vigil. Looking through the voices in which the stichera of each holiday are sung, it is easy to notice that the final stichera, i.e. stichera are famously sung even today in the 8th (less often 6th) voice. So it is at the Nativity of the Blessed Virgin Mary. This is because the 8th voice is the most solemn, as if victorious. In the 6th tone there is a stichera after the Gospel with the refrain “God have mercy on me.” This is because in ancient times the 50th psalm, preceding this stichera, was sung with this voice, as of mournful repentance. We see, therefore, that the voices for holiday chants are not assigned arbitrarily by the charter, but follow a strict order. Thanks to such a calculated selection of voices and chants, the all-night vigil of each holiday makes its own special impression on the soul, setting it up differently than the all-night vigil of another holiday. Review of the service on the pre-celebration and post-celebration The Nativity of the Most Holy Theotokos, like other twelve feasts, is celebrated not on one day, but on several: it has a forefeast and a postfeast. The forefeast of the Nativity of the Blessed Virgin Mary is limited to one day, like all twelve feasts. The after-feast lasts, like other Theotokos feasts, for 4 days, half as long as the Lord’s feasts. The service on the eve of the feast is especially rich. It is completely different compared to the holiday, while on the after-feast the troparion, kontakion with ikos, canon and some other hymns are repeated from the festive service. In terms of content, the service of both the pre-celebration and the post-celebration does not represent anything completely new in comparison with the festive one. The thoughts of the latter are also found in the former, but here they receive a different expression, a different comparison, sometimes greater development and, thus, appear in a new light. We will present here the best and most new-thought chants. We give the entire service of Little Vespers and the canon of September 7, as the highest work. In a strict sense, small vespers should also be included in the service of the forefeast, since it also prepares for the actual festive service. This is the pre-holiday service closest to the holiday. I cried out the verses to the Lord, ch. 1 Joachim and Anna triumph, having given birth to the firstfruits of our salvation, the only Mother of God. We celebrate with them today, honoring the Pure Virgin from the root of Jesse. From Anna today grew a flower, a God-given planting, the Mother of God, the salvation of people. Having been born from her beyond the mind, the Creator, as good, cleanses Adam’s filth through goodness. Who can adequately sing the praises of the Virgin who was inexpressibly childlike from Anna? May the mountains and hills flow with sweetness today; for the life of all and purification, the Pure Mother of God feeds on milk 522. To glory, the stichera from the festive service “Thy All-Honorable Nativity” is still sung. On the poem there are stichera, ch. 2 Rejoice, Joachim and Anna; Rejoice, for the Mediator of joy and salvation, from a barren Virgin is born to us. You alone 523 appeared as salvation for the earthly, as having given birth to the Word beyond word and nature; therefore we please You. Put aside, Adam and Eve, all sorrow; for the Mother of joy today gloriously vegetates from barrenness. The Church of God, the only Mother of God, comes from the barren and non-bearing, and Adam rejoices, shouting 524. At Your Nativity, Most Pure One, spiritual rays of universal joy shone to the world, heralding for everyone the sun of righteousness - Christ God, for You appeared as a mediator 525 of true joy and grace. This pre-feast glory of Yours, Most Pure, foretells Your blessings to people that exceed the word, for You, the Ever-Virgin Mother of God 526, are the mediator 527 of present joy and the cause of future joy for us. Stichera on verse, ch. 8 Let the 528 union of 529 people rejoice; rejoice 530, church of the Lord; rejoice, holy mountain; Rejoice, divine table; Rejoice, lamp of Light 531; Rejoice, precious glory of the Orthodox. Hail Mary, Mother of Christ God; Rejoice, all-immaculate; Rejoice, table of divine Bread 532; Rejoice, burning bush; Rejoice, hope of all. The sedalion according to 2 kathismas from the holiday service serves as the troparion, as having a more comprehensive content than the other sedalny. Ch. 1. Having been born 533 miraculously from barren wombs, she gave birth supernaturally 534 from virgin loins; appearing as a beautiful stem, she brought forth Life to the world. Therefore, the powers of heaven cry out to You, Mother of God: glory to Your coming 535, Pure 536; glory to Thy birth; glory to Your virginity, Brideless Mother 537. Ch. 5. Everything heavenly (everything in heaven) rejoices today, the human race celebrates with it today, and the prophets mysteriously rejoice together, for today She is born, whom they saw figuratively in ancient times, as a bush, as a tower, as a cloud, a door and a throne, as a high mountain. Canon, ch. 4, creation of Joseph The irmos of the canon are the irmos “I will open my mouth” - as usual on minor feasts of the Theotokos. Below are just the troparia for each song. Song 1. Rejoicing 538 today, let us joyfully sing the divine birth of the Mother of God, for She gave birth to the joy of the universe, destroying the sorrow of the foremother. From the barren comes the barrenness of sin, which was foretold by the law and destined by the speeches of the divine evangelists, the Most Pure and All-Immaculate Lady. She became the church and chamber of the King, in which the All-Essential, having built a dwelling for Himself, makes the faithful the dwelling of the Holy Trinity. From the barren woman comes 539 the most beautiful palace, the highest throne of God, on which the All-Essential One sits in the flesh 540 who, through goodness, awakens those sitting in the darkness of destruction to the light of knowledge. Song 3. From barren land is born fruitful land, which as fruit will bear the Cultivator of goodness and a life-giving ear, feeding 541 everyone with the divine wave. Today a branch of virginity has grown, from which a flower will bloom - our God the Gardener, cutting off bad shoots with extreme goodness. Behold, the unhewn mountain, itself from a barren stone, gives fruit - a cut-off mental Stone, which will bring about the destruction of all the idols of the flatterer.” The plans of the law predicted You, O Young Lady, for You, contrary to the law, carry in your womb the Lawgiver, who inexpressibly preserves You incorruptible and undefiled. 3 songs each of the 1st polyeleos from the festive service. Song 4. A Maiden is born on earth, higher than the angels, abiding in incomparable 542 holiness and pure, Who gives birth to 543 purification, sanctification and complete deliverance of all - Christ. Anna's womb became blessed, for she gave birth to the one who had within herself the blessed and incontainable Word, which gives rebirth to all the faithful. Like the fruitful olive tree 544 that grew from the root of Jesse, Anna brings forth You, O Virgin, who brings forth the Gracious Word, Which is always preceded by mercy 545 and truth. Canto 5. Today a sealed book is born, which cannot be read 546 by the natural law of the earth - a book preserved for the dwelling of the Word, as the books of those who speak God in the Spirit 547 have shown. Today the saving Vine was born, which has the ability to grow an imperishable divine Cluster, pouring out sweetness, which everyone who drinks mysteriously produces divine and saving joy. Rejoice 548, people, rejoicing 549 with the angels: now that the Virgin was born from a barren woman, for those who glorify Her Nativity, sadness has ceased and joy comes. The Divine Prophet foreordained in the clearest image of You, O Virgin, as a new scroll on which the Word will be written by the fingers of the Father, who by goodness writes into the book of life of all who obey His authority. Canto 6. Today was born a bridge leading humanity to the light, a heavenly staircase, the most visible mountain of God, the Virgin Mary, whom we please. Purple 550 Anna produced purple 551 – Theotokos, which subsequently dyed 552 the incarnation fleece for the Tsar. We all praise her. Now from a small drop has emerged a source, the All-Immaculate One, which, having given birth to the abyss of salvation, will stop the flows of polytheism. You, Mother of God, Ever-Blessed Virgin, grew from a barren root and with your supernatural divine growth pruned the thorns of malice to the root 553. Kontakion. Today, according to God’s destiny, the Virgin and Mother of God Mary is born, from the barren one is the endless palace of the heavenly Bridegroom, the chariot of the Word is beautified, for this is what You, the divine Door and Mother of true Life, are destined for. Ikos. You were given to the barren as a fruit, O Virgin Mary, Who was once foreseen by the Spirit by the divine prophets. Seeing Her today rejoicing in the bosom of Anna, let us mentally come together with faithful Joachim to a feast and invite those who are far away, saying: today is the proclamation of this world, for from the barren womb has sprung the divine Door and Mother of true Life. Song 7. Joachim and Anna are blessed for the birth of the blessed and most pure Mother of God, who gave birth to the blessed Word, which makes all the faithful blessed. Your parents acquired a precious gift - You, the Most Pure One, Who conceived God, who enriched with the best gifts those who cry: Lord of the fathers and God, blessed are You. Your breasts, God-called Anna, are much better than wine, since You fed the sacred 554 breasts of the Nurse of the Most Good Word, Giver of milk and Nourisher for every breath. Rejoice, strike your harp and rejoice, God-inspired David, for behold, the ark, which you foretold in ancient times, has come from the barren womb, prepared for the King of creation and God. Song 8. Let us move our tongues, honoring with 555 hymns the divine birth of the Spirit who embodied the Glorious and Divine Word, and let us cry: works (of the Lord), sing praises to the Lord and exalt Him in all ages. Triumph 556, divine prophets, honoring 557 the birth of the Virgin, for She fulfilled all the predictions, giving birth to the Christ you indicated, the King of all, Whom we extol in all ages. Shout 558 , O mountains, in joy; rejoice, apostles and martyrs; Rejoice, all reverend and righteous ones, exclaiming today on the Nativity of the Lord’s Mother: Sing to the Lord and exalt Him in all ages. The fragrant apple blossomed, the divine rose 559 appeared and filled all countries with fragrance, and stopped the stench of our sin - You, Most Pure and Mother of the Word, Whom we extol in all ages. Today, human nature, barren of the precious gifts of the Divine Spirit, rejoice, seeing the Mother of God born from the barren Virgin, and exclaim: “the works (of the Lord), sing praises to the Lord and exalt Him throughout all ages.” Song 9. Now God’s holy place clearly appeared, the glorious city of the King was created, the luminous paradise flourished brightly, being the intercessor of 560 paradise, the assimilation of people to God. Today a candle and a lamp appeared, showing in a golden radiance 561 the Eternal Light: He who dwells in Her will enlighten those who are in the night of horrors 562, will disperse the darkness of godlessness and will make everyone partakers of the day truly for the sake of faith. Today the earth rejoices, for it has seen a new heaven born of God, a beautiful one, who has indwelled Him in the flesh and will elevate people above the heavens and will deify everyone with goodness. When we glorify Him, we truly magnify Him. The glorious couple - Joachim and Anna - brought forth the undefiled Lamb, from Whom the fed Lamb was slain for the world, taking upon themselves human sins and destroying the sacrifices offered to demons. Enlighten You, Mother of God, who gave birth to the Light, us who triumph in spirit at Your luminous Nativity, and reveal us, Most Pure One, as partakers of the future light, and with Your maternal prayers give us peace and deliverance from troubles 563. Ch. 2. A formerly barren country gives birth to fertile land, and the one that gave holy fruit to the barren womb is nourished by milk. A terrible miracle: the nurse of our life, who received the heavenly bread in her womb, feeds on milk from her breasts. Ch. 5. O happy couple! You have surpassed all parents because you have brought forth the Supreme of all creation. Truly blessed are you, Joachim, having been the parent of such a Maiden. Blessed are your flowers, Anna, for you have brought forth the Mother of our Life. Blessed are the breasts with which you have suckled the milk of the One who nourishes every creature. All-blessed ones, we ask you: pray to Him for mercy on our souls. Stichera on verse, ch. 2 Anna, truly God-wise, seeing a bird’s nest on a tree and remembering her childlessness, exclaimed: “Alas for me, Lord, Lord! I alone, a sinner, have been deprived of fruitfulness by You.” Then God, the lover of mankind, gave her the fruit - the Virgin, the most glorious of all creation. Anna, truly God-wise, recognized the endless pain of barrenness and began to cry out to God in prayer: “resolve the sad and barren ties, and I will give birth to the one who has to give birth to You, the Holy Word, which You, the Life-Giver Lord Christ, give to Her: She will give birth to You, the Savior of all people.” Ch. 3. Today, by the will of God, the Virgin and Mother of God Mary, the indestructible palace of the heavenly Bridegroom, the prepared bearer of God’s Word, is born from the barren Anna; for this is what the Maiden and Mother of true Life is destined for. Ch. 4. David! What He once swore to you concerning the fruit of your loins on your throne, He fulfilled by giving it to Mary. For you see the One who is from Anna of Judah, and you rejoice: from Her Christ was incarnate, the Savior of all, who saves our race through immeasurable goodness. 1 song. You, God-wise Anna and all-blessed Joachim, were honored to give birth to a candle from which the spiritual Sun shone, shining from Her in the flesh, shining with the light of virtues. The truly God-pleasing Joachim and the divine Anna, relentlessly praying with all eyes on God, gave birth to the Most Pure Mother of God, the greatest in holiness of all creation. 5 canto. The chaste couple, shining with the purity of the dawn - Anna and Joachim the God-pleased - gave birth to the One who adorned barren human nature with her divine radiance of virginity. With the appearance of the East from above for the guidance of the lost, the divine Joachim and Anna, who lived God-wise, God-seers, were vouchsafed to clearly give birth to a luminous door. The Divine Word indicated in advance with prototypes the divinely written tablet of the new law, on which (inscribed) the resolution of the sins of the old law, and now the Almighty, with a wave, carved (it) from being barren, as if from a stone. 6 canto. The barren Anna, having once received a fruitful seed, was vouchsafed by divine illumination to give birth to the Maiden, who rules over all creatures. 7 canto. Divine Anna, carrying the bright candle of the Mother of God, like a golden shining lamp, enlightened the whole world with divine light and the bright radiance of virginity. 8 canto. Through you, friends of God, a rod of strength has been sent to us, the everlasting Bride, through whom we overcome godless enemies, destroying their deceits. We have been given from God through you, the most sacred marriage, a weapon of favor, with which we, the faithful, are always beautifully crowned, the pure Virgin Mother who gave birth to God. Canto 9 You, glorious ones, destroyed food 564 for death, brightly giving birth to the Mother of Life, who repelled the attack of that (death) and interceded hope for immortal life by faith. Joachim, like the sun, in union with the luminous moon - Anna, gave birth to a ray of virginity, from which the dawn of the divine Being shone for us, hypostatically united (with us) in the flesh. You, blessed ones, having lived chastely and piously, today have been honored with unspeakable sweetness, having received theophany from the One who appeared to the world through you; Pray to Him for the salvation of our souls. Luminous. As from the sun - the sun and from the moon - the moon, from Anna and Joachim the all-immaculate Young Lady was born and enlightened the ends of the world with Her radiance. Glorifying Her, let us honorably please (them), performing a worthy remembrance for them. In addition to the above integral chants in the service before and after the feast, one can note several individual expressions that are outstanding for the comparative novelty of thought or the beauty of language. These are, for example: “Now the prophetic council rejoices 565, the triumph of all patriarchs” 566. “Today David rejoices, and Jesse plays today, and Levi is magnified” (on the verse of the evening, September 7). About Joachim and Anna: “the spouse (marriage) 567 is holy and the cohabitation 568 is holy” (verse evening, September 9); “he has great life”; “saving everything from the boss”; “the wealth of seething virtues”; “of one mind and unanimity in virtue” (canon Sept. 9). About Joachim: “He enriched his wife with divine grace” (ibid.). About Anna: “Having avoided barren diarrhea (reproach), Anna gave birth to the Mother of God, who gloriously consumed Eve 569 with diarrhea” (ibid.). Joachim consecrates to the Lord the chosen one to be the Mother of God.” “You have appeared as an intercessor of true joy and grace.” “Thou art an intercessor for the present joy, and for the future joy of wine” (verse, vech. 10 Sep.) “Judas be magnified and David rejoice; Adam be renewed, and let Levi be strong” (1st Sept. 10th). “Before the childless barrenness gives birth to life for all,” “from the weakest of all the Creator was born more than the mind, He cleanses Adam’s, as he is good, all the filthiness with goodness” (poem. morning Sept. 11). Tunes before and after the holidays In the service of pre-celebration and post-celebration, the alternation of voices and chants (similar) is also curious. The following table clearly represents this alternation, allowing you to see which voices and tunes for which groups of chants predominate and which ones are completely bypassed. Of the other hymns, the Canon of the Forefeast, as noted, is sung in Chapter 4. (from the feasts of the Mother of God, also the Introduction and Annunciation). Troparion of the pre-festival ch. 4 (as on other Mother of God feast days). Kontakion of the Forefeast Ch. 3, similar to "Virgin this day". At the Little Vespers stichera on the Lord I cried ch. 1, similar to the “Heavenly ranks”; on the poem ch. 2, is similar to the "House of Euphrath." The indicated “similars” are the following chants. “Heavenly ranks” - Theotokos on Monday for Chapter 1. at the end of Menaion. “Ever from the tree” is a stichera for a verse, for eternity. good friday. “House of Euphraths” – stichera on December 24, if it falls on a Sunday. “About a glorious miracle” is a verse of praise. Exaltations. “The Stone is Sealed” and “The Word Without Origin” are Sunday troparia. “What is secretly commanded” is the troparion of the Saturday akathist. “Thou art appeared” – kontakion of Epiphany. “Virgin today” - kontakion of the Nativity of Christ. “Joseph was surprised” - the Sunday sedal of Octoechos. “Previously soon” - the Mother of God at the 1st hour. A century-old event. With these two words, first of all and most closely, one should define the meaning that the birth of the Mother of God on earth had. Age-old in the sense that it was prepared over centuries, and in the fact that its influence will not cease in all subsequent centuries. It may be objected that this applies specifically to the Nativity of Christ and is only reflected, indirectly applicable to the event being celebrated. Of course, these two events are closely related. But it cannot be said that the glory of the second fades before the glory of the first. And it was not for nothing that the Christian Church found in the treasuries of its spirit much that it could devote to this particular event, bringing it a tribute of very special reverence and worship by establishing one of its greatest holidays in honor of it. This holiday introduces the Christian’s thought into a completely special circle of ideas, reverent reflections and contemplations, which, no matter how they sometimes come into contact with those evoked by the Nativity of Christ, are thoughts of a different order. As a result, this holiday in his service is covered with its own special mood. Our thoughts here are chained to the woman-child, the “God-child,” as church songs express it, to the divine Virgin, whose appearance in the world was prepared by Providence for centuries and generations, “predestined from ancient generations.” And if the world was really waiting for its future Savior and had at least some idea about Him in advance, then next to this God-radiant image the Woman who was about to give birth to the “Desired One” could not help but emerge, albeit in more vague outlines. “Since the Ever-Virgin Mary had to be a friend of the Divine, from the beginning and from above the divine prophets prophesied about Her, some in images, others in words. There were also among the patriarchs and the righteous those who prefigured Her in fortune-telling” 570. Through a long series of generations, God's Providence prepared this vessel of the Divine for itself on earth. “The Most Blessed Mary, descending in a direct line from Abraham and David, counts among her ancestors the Old Testament patriarchs, many high priests, rulers, leaders and kings of the Jews. Thus, if respectable valor, spiritual qualities and merits are assimilated and bring respect to the name of their descendants in the world; then faith, meekness, courage, patience and other virtues of the race of Abraham and David in the very birth of the grace-filled Virgin Mary adorned Her name" 571 . It goes without saying that the very birth of St. The Virgin could not but be an exceptional, extraordinary work of God's Providence. “If for the construction of the tabernacle of the covenant no one on earth is allowed to draw up a mark, but a model of it was shown to Moses by God Himself on Mount Sinai (Ex. 25:40), then with what high properties, with what splendor of purity and holiness the Holy Spirit adorned the only Virgin, whom the Heavenly Father destined to be the Mother of His Only Begotten Son! If the prophet Jeremiah was sanctified by God before the maternal illnesses of his birth occurred (Jer. 1:5), and it was predicted about the Forerunner of the Lord John that from the womb he would be filled with the Holy Spirit (Luke 1:15), then with what grace-filled gifts was not the Blessed Virgin filled with even in the womb of the holy and righteous Anna, Her mother” 572. Having occurred at such a time and under such conditions when, according to the laws of nature, according to the natural course of things, birth could no longer take place, the Nativity of the Most Holy. The Mother of God was a direct miraculous action of God Himself and should have had all the high qualities of the work of God, the work of the Creator of the world Himself! And before this birth, the world knew several similar births, and each time their fruit was individuals exceptional in holiness and greatness (Isaac, Sampson, Samuel, John the Baptist). Now such a birth has yielded an even higher fruit. Rev. The Virgin Mary “despite the fact that there were many such mothers before who conceived in barrenness, she had a lot that was superior to all. Although they were the spouses of the patriarchs and, in fairness, were awarded such a miracle, i.e. liberation from the bonds of their infertility, and even became the foremothers of this sacred Maiden, but their affinity with the miracle of the divine economy was very distant and distant” 573. This same birth prepared for and conditioned something even more miraculous. “One thing happened before, another after; and the first was a type of the second. It was necessary for Him, through Whom are all things and in Whom are all things, as the Lord of nature, to show His foremother a miracle, making Her a barren mother, and also in the mother to change the laws of nature, making the Virgin a Mother and preserving the signs of virginity.” In the present event, thus, began that wonderful, terrifying work of God on earth, which can be briefly called in one word “salvation”, or more precisely “incarnation”. From the dry, barren root of Jesse, God Himself grew a stem that would give color - Christ. That approach, the touch of the Creator to creation, which was to end with His full appearance in the world, had already begun; the reconciliation of God with man began; the basis was laid for the destruction of the curse that weighed on Adam and Eve, which was to be accomplished through atonement. And at the same time, God’s blessing began to descend on the earth. Grace began to be fertile. The first winds of salvation blew, and the earth with all creation could not, if not feel the full joy of salvation, then at least not anticipate this holy and great joy. This is the main background against which the celebrated event appears for us and against which it is skillfully presented by the holiday service. But against this background, the admiring gaze of the contemplator sees with particular brightness some gratifying particulars. The righteous couple of Godfathers Joachim and Anna appear in all the captivatingness of their righteousness when contemplating this event. After all, this miraculous birth, which benefited the whole world, was a reward for their righteousness, therefore, in some way caused by this righteousness. “Having lived immaculately for God, we have given birth to happiness for all,” says the church hymn. The great birth was the fruit of their chastity, and it is not surprising that such a fruit was complete virginity. And from “that time, chaste virginity, and with it purity and innocence received, as it were, special rights of citizenship on earth, and began to “live in the world,” as church songs say, “to live” (πολιτεύεσθαι). In addition to a righteous life, purity and immaculateness, one more thing in Joachim and Anna was the reason for such a great gift to them from God, “a worthy divine gift.” This is their fervent prayer and unwavering hope in God. This is where prayer and hope in God proved all their power, showed what they can achieve, what they can receive from God. More than ever, God came forward here as the “hopeless Hope.” Catholic Feast Service Presented picture of the Orthodox service of the Nativity of St. The Mother of God will gain in brightness and power if the reader compares the Catholic service with her. The comparison will not be in favor of the latter. It is many times poorer and poorer than ours. But it cannot be denied its merits: simplicity and freshness of feeling, skillful selection of biblical material. In general, the whole service exudes something different, the spirit of another Church. In terms of composition and structure, the worship of the Roman Catholic Church generally differs significantly from ours. The predominant place in it is occupied by psalms, and then biblical and patristic readings. Both are preceded and concluded with individual verses, some from psalms and generally from the Bible, applicable to the event being celebrated; Among these verses there are verses not from the Bible, but compiled by various church writers. And these verses, accompanying both the psalms and readings, similar to our prokemenons and called antiphons (near the psalms) and responsories (near the readings) constitute the main festive singing material of the service. At each of the main services - Vespers and Matins (which is divided into the night service - nocturnum, and Matins in the proper sense, called ad laudes - they are praised), in addition, one or two hymns are dedicated to the holiday, corresponding to our stichera. In addition, the holiday is indicated by the short prayers available in each service (mostly one at a time). Of course, the readings (lectiones) are adapted to the holiday; In addition to the relatively large readings, equal in volume to our Apostle and the Gospel, and set at Matins (in the number of 9) and at the Liturgy (from the Apostle and the Gospel, like ours), which have nearby verses corresponding to our prokeme and alleluary (graduale and sequentia at services, especially secondary ones), there are (one at a time) short readings (capitula) from one or two biblical verses. This exhausts all the festive material in Catholic worship, the quantity is many times less than ours, and the following full presentation of it will make it clear about its quality. His special hymns for the Feast of the Nativity of St. He does not have the Mother of God, but takes them from the general service of the Mother of God. Rejoice, star of the sea, Mother of God the nourisher, and Ever-Virgin, blessed door of heaven. Taking this “Hail” from the lips of Gabriel, establish us in the world, changing the name of Eve. Loosen the bonds of the guilty, give light to the blind, drive away our misfortunes, ask for all the blessings. Show yourself as a mother, so that through you she may receive prayers, who was born for our sake and decided to become yours. The only Virgin, meek among all, having delivered us from sins, make us meek and pure. Help pure life, prepare a safe path, so that when we see Jesus, we will always rejoice in You. Let there be praise to God the Father, honor to the highest Christ, to the Holy Spirit - three have one veneration. Amen. Whom the earth, the sea, the stars honor, worship, glorify, from the Trinity the ruling Power is carried by the womb of Mary. Whom the moon, the sun and all serve forever, the womb of the Maiden bears through the outpouring of heavenly grace. Blessed Mother by gift, in Whose the Supreme Artist, containing the world in his hand, was imprisoned under the arches of the womb. Blessed messenger of heaven, fertile with the Holy Spirit, through whose womb the longing of tongues was poured out. Jesus, to you be the glory, born of the Virgin, with the Father and the nourishing (almo) Spirit, forever and ever. Amen. O glorious among the virgins, high among the luminaries, who created You as a little one, You nourish from the milky breasts. What the unfortunate Eve took away, You return through the nourished Sprout; so that the dull stars rise, You open the locks of the sky. You are the door of the High King and the lightning palace of light; the life given through the Virgin, applaud, O redeemed nations - Jesus, to You be glory, born of the Virgin, with the Father and the nourishing Spirit forever and ever. Amen 574. At Vespers, at Matins and at the beginning of the Liturgy To Your servants, we ask You, Lord, to send down the gift of heavenly grace, so that to those to whom the birth of the blessed Virgin showed the beginning of salvation, the longed-for triumph of Her Nativity may bring an increase in peace. At the “secret” liturgy, during the offering of the Gifts May the love of Your Only Begotten assist us, O Lord, so that He who, born of the Virgin, not only preserved Her incorruptible, but also sanctified Her, in the triumph of Her Nativity, having washed us from our defilements, made our offering acceptable to You - Jesus Christ, our Lord, Who lives and reigns with You. After communion (postcommunio) We have accepted, Lord, the votive mysteries of the annual celebration; give, we ask that they bring us goals both in temporary life and in eternal life. Through our Lord Jesus Christ, Your Son, who is with You... Poems for psalms and readings Today is the Nativity of the Holy Virgin Mary, whose glorious life enlightens all Churches. Let us glorify the Nativity of the Virgin Mary, Christ, Her Son, and worship the Lord. Today the blessed Virgin Mary was born from the line of David, through whom the salvation of the world was revealed to believers, whose glorious life gave enlightenment to the age. We will celebrate the Nativity of the Blessed Virgin Mary with joy. Let us most reverently celebrate the Nativity of the Most Blessed Virgin Mary, so that She herself may intercede for us before the Lord Jesus Christ. Let us most reverently celebrate the Nativity of the Blessed Virgin Mary. In the most worthy manner, let us honor the birth of the glorious Virgin Mary, whose humility the Lord looked upon, who, with the proclamation, Herself conceived the Savior of the world. The Nativity of the Most Glorious Virgin Mary from the seed of Abraham, born of the tribe of Judah, from the famous Root of David, whose glorious life enlightens all the Churches. Let us sing the praises of Christ with our hearts and souls on this sacred solemnity of the most sublime Mother of God, Mary. Your Nativity, Virgin Mary, proclaimed joy to the whole world: from You the sun of righteousness shone - Christ our God, Who, having destroyed the oath, gave a blessing, and having abolished death, gave us eternal life. Blessed are You, sacred Virgin, and most worthy of all praise: for from You has arisen the sun of righteousness - Christ our God. Pray for the people, intercede for the clergy, intercede for the pious female sex: may all who celebrate Your holy Nativity feel Your help. Coming from a royal family, Mary shines: with our minds and hearts we most reverently ask Her to help us. Let us solemnly celebrate today's Nativity of the Ever-Virgin Mother of God, through Whom the majesty of the throne of God appeared. Hail Mary Virgin; You alone destroyed all heresies in the world. Make me worthy to glorify You, O sanctified Virgin; give me courage against my enemies. At Christmas, Virgin, You remained incorruptible; Mother of God, intercede for us. Rejoice, holy Mother (parens), Mother of Birth (puerpera) who brought forth (epiha) the King, Who reigns forever and ever 575. Blessed and venerable are You, Virgin Mary, who turned out to be the Mother of the Savior without breaking chastity. Virgin Mary! He, Whom the whole world cannot contain, was imprisoned in Your womb, becoming a man 576. Blessed are you, sacred Virgin Mary... (see above) 577. Blessed are you, Virgin Mary, who bore the Creator of all; You gave birth to the One who created You and remain a Virgin forever 578. Blessed is the womb of the Virgin Mary, which bore the Son of the Eternal Father 579. By Your appearance and Your beauty strive, succeed and reign. God will help Her with His face; God is in Her midst, and She will not be moved. God will love Her and choose Her; He will make Her a dwelling in His palace. Blessed are You among women, and blessed is the fruit of Your womb. All generations will bless Me, for the Lord has done great things for Me; He is mighty, and holy is His name. And His mercy endures throughout all generations of those who fear Him. Grace has been poured out in Your mouth: therefore God will bless You forever. My heart has poured out good words; I speak about my deeds to the King 581. When the king reclined at his table, My spikenard gave off the smell of pleasantness 582. His left hand is under My head, and His right hand embraces Me. I am black, but beautiful, daughters of Jerusalem: therefore the King loved Me and brought Me into His palace. The storm has already passed, the rain has passed and stopped: get up, My friend, and go. You have become beautiful and pleasant in Your sweetness, Holy Mother of God. Like the chosen ointment, I gave a pleasant fragrance. Before the bed of this Virgin, sing sweet songs to us often. God will help Her with His face; God is in Her midst and She will not be moved. How those who rejoice have their dwelling in You, Holy Mother of God. God chose her and pre-elected her; He gave Her to dwell in His village. a) At Vespers, at the end of Matins and at the 3rd hour: Sir. 24 “Before the world began He made Me, and I will never pass away; I served before Him in the holy tabernacle.” b) At the 6th hour Sir. 24:11–13: “And so she was established in Zion. He also gave Me rest in the beloved city and My authority in Jerusalem. And I am rooted in a glorified people and in the inheritance of the Lord.” c) On the streets, like cinnamon and balm, giving off a pleasant smell, and like chosen myrrh, it spread its fragrance. Large readings (lectures) At Matins, 1st, 2nd and 3rd from Chapter 1. Song of Songs (love and beauty of the beloved). 4th, 5th and 6th excerpt from the word bl. Augustine (about the glory of the Blessed Virgin, comparing Her with Eve and about the songs of the Mother of God) 7th and 8th readings from the commentary of Bl. Jerome at the beginning of St. Matthew, read at the liturgy. 9th reading about Adrian, whose memory falls with the Nativity of the Most Holy. Mother of God on September 8th Each paternal reading is of the same small volume as the readings from the Song of Songs, i.e. half a biblical chapter. At the liturgy, instead of the Apostle, reading from Proverbs. 8:22–35 (about the Wisdom of God and Her participation in God’s creation). Gospel Matthew 1:1–16 (genealogy of Jesus Christ). Feast of the Nativity of St. The Mother of God does not belong to the greatest in the Roman Church. This is a holiday of the “2nd class”, although of the 1st department of this class. It is lower than the holidays in honor of some saints, namely: John the Baptist (Nativity), Joseph the Betrothed, App. Peter and Paul, all saints, a church festival and a local saint. But among the feasts of Christ, it is higher than the Transfiguration. Connected with his service is the service of the daily saint (martyr Adrian). But still, like all great holidays, it has an eight-day after-feast (octava). Here is the genealogy of rights. Joachim: David's son Nathan gave birth to a son, Levi, Levi - Melchius and Panthir, Panthir - Warpanthir, who was the father of Joachim. Father is right. Anna Matfan came from the family of Aaron. The “Lives of the Saints” published by the Synodal Moscow Printing House and the “Book of the Virgin Mary”, compiled on the basis of the apocryphal gospels, served as aids in compiling this story. Vega, St. Petersburg, 1912. "Creations of St. John Chrysostom", ed. Peter. Spirit. Academy, vol. 2, p. 59. This sketch of Palestine is compiled from the following writings: Dr. Conningham Geikie. Life and teachings of Christ. Transl. from English priest Mikhail Fiveysky. M., 1893. T. I-IV. Alfred Edersheim. The life and times of Jesus the Messiah. Transl. from English priest Mich. Fiveysky T. 1st. Brockhaus and Efron. Encycloped. dictionary. T. XXII-a. St. Petersburg, 1897. Petrushevsky P. Vacation trip to the Holy Land (1899). Pilgrimage Diary. Kyiv, 1904. The first pilgrimage excursion of students of the Imperial Kyiv Theological Academy to the Holy Land in the summer of 1911. Compiled by S.E. Karneev, ed. prof. priest (prot.) A. A. Glagoleva. Kiev, 1914, etc. The name Palastav was used by the Assyrian kings. Herodotus speaks of the Palestinian Syrians. Then this name came into use not only among the Romans and Arabs (Filastuna), but also among the Jews - from the time of Josephus. The city could be close to Palestine (for example, Ascalon) and even its very walls (as, for example, in the cities of Acre and Caesarea) could be located in Palestine and yet could be considered “outside” its sacred borders. Edersheim, p. 108. The Arabic word “Tel” means hill, “Bir” means well. So, in Judea there were: the Adullam cave, where David hid (1 Samuel 22:1), the Maceda cave, in which the defeated Canaanite kings took refuge (Joshua 10:10), the huge caves of Et-Tuveme - near Bethlehem. Shephel is the “low country,” which in ancient times was the land of the Philistines. 4000 f., i.e. more than a mile high. 1900 f. height. The psalmist obviously has in mind their similarity when he says, “Tavor and Hermon will rejoice in thy name.” "Mount St. Elijah", 1920 f. height. It is not found particularly often in Palestine - near Jerusalem, Gaza, Jaffa. Gardens in Nablus (Samaria) and Jaffa. According to the testimony of Josephus, obviously exaggerated, in Galilee alone there were up to 240 cities and villages, and each village had up to 15,000 inhabitants. It is believed to have included the following cities: Damascus, Philadelphia, Rafana, Scythopolis, Gadara, Ippon, Dion, Zella, Gepaca and Kanatha. Herod the Great expanded and beautified Samaria in the center of Palestine, which he named Sebastia in honor of Augustus (Greek translation of the Latin Augusta), in the west - Caesarea, which dominated the seashore, Gaba in Galilee, Esbonitis in Perea. Tetrarch Philip built a city at the sources of the Jordan, which he named after the emperor Caesarea Philippi, and from Bethsaida (village) he made a rich city, named after the daughter of Augustus Julia (Bethsaida-Julia), Antipas - Tiberias and another Julia. Herod Antipas was tetrarch of Galilee and Perea, and Philip was tetrarch of the territory east of the Jordan (Bathanea, Trachonitis, Auranitis and Panea). America and Australia were not yet discovered. And now in Jerusalem, a circle on the marble sidewalk and a small column in the Greek church building mark this central point of the earth. Geiki, vol. 1st, page 17 next “Going into the whole world, preach the Gospel to every creature” (Mark 16:15); “Go ahead and teach all languages” (Matthew 28:19). This essay constitutes an introductory article to the descriptions of places in Palestine consecrated by the celebrated events that will follow in subsequent books. Wife's infidelity was punishable by death. Ref. 12:44; 1 Sam. 9:7–8; Proverbs 17:2; Life 15:1. Yeled - a newborn child (Isaiah 9:6), yonek - a baby (Isaiah 9:8), olel - a child who begins to demand other food than the mother's breast (Lamentations 4:4), gamul - weaned (Isaiah 28:9), taf - a child clinging to his mother (Jeremiah 40:7), elam - a child becoming strong, naar - a young man, literally “one who enjoys freedom”, and bakhur is an adult child (Edersheim, vol. I., p. 380). Talmud (literally, from Hebrew teaching) is a statement of rabbinic rules of life and faith. Its beginning dates back to the time shortly after Ezra (IV century BC). These rules of life were first developed, preserved and transmitted orally through tradition, and later (finally around the 5th-6th centuries AD) they were set out in writing. Explanatory Typicon I, pp. 300–462. Kekelidze K., prot. Jerusalem canonry of the 7th century. (Georgian version). Tiflis, 1913, p. 128. Sergius, Archbishop. Complete months of the East. Vladimir, 1901, vol. I, p. 275. Kellner. Heortologie. Freib., 1901, p. 146. Migne. Patrologia s. 1. 128, 897–898. Nilles N. Kalendarium manuale utriusque ecclesiae. Oenip., 1896,1, 272. Marlene. De antiquis ecclesiae ritibus. Antv., 1737, III, 211. Kellner H. Heortologie, 146; Alt. H. Das Kirchenjahr. Berl., 1860, 61. Thomassin L. Traitü des festes. Paris, 1683, 409. Migne. Patrologia, s. I. 141,320 et al. Kellner. Heortologie, 146. Marlene E. De antiquis ecclesiae ritibus. Antv., 1735, III, 591-IV 382–383. Pannikhida is a special service, according to this charter, which preceded Matins, and is similar in composition to the current so-called Easter Midnight Office (before Easter Matins). Dmitrievsky A. Description of liturgical manuscripts. Kiev, 1895, pp. 262–269. Kekelidze K., prot. Jerusalem Gunner, pp. 128–129. Antonin, archimandrite. Sinai gunner. Kiev, 1874, p. 9. Kekelidze K., prot. Liturgical Georgian monuments. Tiflis, 1908, pp. 230–231. Dmitrievsky A. Description of liturgical manuscripts, pp. 263–265. Monuments of the most ancient type, such as the Studite Charter, can serve as lists of the Typikon for some Italian and Sicilian Greek monasteries. But these Typicons, with the transition of the Italian Greeks to the union, experienced some Latin influence. This is, for example, the charter of the Cryptoferrat, or Grottaferrat, monastery near Rome. The service for the Nativity of the Blessed Virgin Mary according to the list of this charter dated 1300 has the following features. At Matins there are special antiphons of the holiday; after Matins, instead of 1 hour, the troparion of the holiday three times; and “1st hour we eat alone” (in cells). But what is especially remarkable in this charter is the lithium indicated for September 8 before the liturgy, which must also be scheduled for other great holidays, as indicated by the current charter for the day of the Presentation, the Annunciation and the week of Vai. The rite of this litany from the surviving monuments is only given here in such detail and bears traces of a very ancient practice (although the influence of the ritual of the Roman litany is possible here in places). This is the rite of this litia. After all the bells ring at the 3rd hour, everyone gathers in the church, the abbot dresses in the abbot's clothes and in the πλούβιον, whichever he wants, and the presbyters in sacred clothes. They sing at 3 and 6 o'clock and are blessed for the holiday; after the blessing and dismissal, the deacon: “Bless, master”; priest: “Blessed is the Kingdom”; after the great litany - the troparion; priests take St. relics (τα αγία λείψανα), deacons - crosses, and subdeacons - censers, readers - lamps (φάτλια) and one monk, dressed in ιτλοΰβιον, carries an icon of St. Mother of God, and proceed according to rank to the Church of the Capitol, where “they say the troparion of St. father and theotokos,” and the litany “God have mercy on us.” They begin the kontakion of the holiday and, while singing it, walk around the church, ending it in the vestibule. The abbot or weekly begins: “Be diligent towards the Mother of God,” the people respond, saying the troparion according to the verse to the end. The deacon, entering the church, says: “Rejoice, door of God”; everyone follows him, singing this troparion. They place the shrines that were carried in the middle, the abbot worships them, and behind him everyone follows in order. The abbot enters the sacristy and takes off his white robe, the weekly with the deacon and subdeacon enter the altar; and the rest of the clergy in their vestments stand on the choir. When the deacon begins the small standing (στάσιν - litany?) for the 1st antiphon, the choirs begin the 1st antiphon, then the 2nd according to custom; on the 3rd antiphon, “Come, let us rejoice” begins on the tone (i.e. the 3rd antiphon, “Come, let us rejoice” is sung in the voice of the troparion, and not in the usual tone, as on weekdays) of the dismissal troparion of the holiday, and the weekly one comes out with the deacon, subdeacon and readers with lamps (μετά φατλίων ) to the mentioned sacristy and together they create an entrance, while singing in choirs “Come, let us worship.” After the abbot has entered and entered the altar with the week-old, the singers sing the kontakion of the holiday. At the end of the kontakion and veneration of the shrines, the ecclesiarch and other priests reverently take the shrines and take them to the altar; then the abbot or weekly: “For you are holy God” and the people - the trisagion” (Dmitrievsky A. Description of the liturgical manuscript. 899–901). Stichera “House of Euphraths” – stichera for the pre-celebration of the Nativity of Christ on December 24, if it falls on a Sunday. These stichera now serve as similar ones for most verse stichera on all pre- and post-celebrations. Their melody is especially artistic and majestic. Manuscript of the Moscow Synodal Library No. 330–380, l. 71–72. Greek manuscripts Moscow Blush. Museum No. 491–35, l. 24 rev. – 25 rev. Synod, bib. No. 381 l. 44–45. Slav. Synod, bib. No. 678–686, l. 48. Here it is in Russian translation: “Truly, Anna, you surpass all mothers, Mother, when your Daughter is born. The Mother of God brought into the world on the eighth day Anna from the royal tribe. From the royal tribe (the Mother of God) produced a family from which Her father Joachim came. He brought double gifts to God, as a lover of God and a rich man, but suffered reproach for being childless. With his heart set on this, he was on the mountain, and Anna, his wife, in the garden with tears in her eyes, begged God, who gave them the fruit of the holy womb, the Most Holy Theotokos. And so that we have information, on the other hand, about Anna, I will convey reliable information. The twenty-third from the line of David and Solomon is Matthan, who married Mary from the tribe of Judah and gave birth to Jacob, the father of Joseph the carpenter, and three daughters: Mary, Sovi and Anna; Mary gives birth to Salome; Sovie gives birth to Elizabeth; Anna gives birth to the Mother of God, so the Mother of God was the granddaughter of Matthan and Mary, and Elizabeth and Salome were Anna’s nieces and cousins ​​of the Mother of God. Through her prayers, Christ God, have mercy on us.” This is how the exapostilaria begins on the week of the Myrrh-Bearing Wives, and it often serves a similar purpose for the holiday exapostilaria. A νθολόγων, Σεπτέμβριος. Τυπικόν, Venice 1881, pp. 13–15. Church eye, l. 131–132 (66). “Self-agreed” – ιδιόμελα. This name, which is not uncommon in liturgical books, means that these stichera are sung in a certain voice (in this case, the 6th), but decorated, so to speak, beyond recognition with the melody of this voice. It is easy to verify this by comparing this melody of the 1st stichera with the usual chanting of the 6th tone. Self-vocal stichera are a privilege of the greatest holidays. And in this holiday, not all stichera are self-concordant: the stichera of praise are not self-concordant. The absence of the closest definition under “patriarch” means “of Constantinople.” If so, then only the famous patriarch of the 7th century can be meant here. Sergius, but he is unknown as a hymn writer (however, he is considered, but without sufficient grounds, to be the author of the famous akathist to the Mother of God). In Greek There is no "patriarch" suffix. This is probably the same Sergius, to whom the last lithium stichera of this holiday, inscribed in Glory, belongs. Menaea is also named after Sergius the Patriarch, but in Greek. already in the name of “Sergius of Svyatogradets”. Next, the author of these stichera was not “Sergius the Patriarch”, but “Sergius the Svyatogradets”, i.e. monk St. city ​​of Jerusalem, author of other hymns, who suffered for icon veneration in the 9th century. This is also supported by the fact that the second group of stichera on the Lord I cried also belongs to the “Svyatogradets” – Stephen. “Rest” – έπαναπαυόμενος, not just “grey”. “God rest on reasonable thrones.” Among the nine ranks of angels, the 3rd (1st after the seraphim and cherubim) are thrones; By giving God, they can serve as thrones in the sense in which the soul, spirit, and mind can be a throne; they, therefore, are “smart” νοεροί, mental, spiritual thrones of the Divine; in this sense, although perhaps to a lesser extent, all angels, as well as the human soul, especially as pure as the soul of the Mother of God, serve as the throne of the Divine. Slav, “made” κατεσκεύασεν resp. “affirmative” στερεώσας of the previous verse; Greek the verb means subtle, artistic work (σκεῦος - vessel) as opposed to titanic work (on the creation of the world). “Love of humanity” resp. “wisdom” of the previous verse: in the creation of the world the wisdom of God was more pronounced, in our salvation - love for mankind. Heaven is the home of the angels, the rational thrones of the Divine, below them. And in relation to the Mother of God, this refers to the lower part of Her being - the body; hence the epithet “animate” - ἔμψυχος. “From a barren root...” More direct speech about the celebrated event. "Grow up." gradual materialization of the concepts: “prepared”, “made” (cf. note 5), “grow”. Slav, “garden” – Greek. φυτόν planting, plant; Slav sometimes has this meaning. “garden” (Russian “garden” in Slavic “vert”, Greek κήπος). The image of the event here descends from heaven to earth, but speaks about the event in deliberately sublime and metaphorical language. Wed. approx. 4. God revealed Himself as the God of miracles and the hope of the hopeless in the Nativity of the Most Holy One. Mother of God, miraculously bestowing Her on the hopelessly barren Joachim and Anna. The expression is intended to encourage all hope in God. “This is the day of the Lord” - the revelation of “today” of the 1st stichera according to Ps. 117:21. “From the womb” is more direct than “from the root” of the 2nd stichera. This refers to Ezekiel's prophetic vision of the eastern gates of the mysterious church, which were to remain closed forever, because the Lord passed through them (Ezek. 44ff.). “The Great Hierarch” τοῦ ἱερέως τοῦ μεγάλου – “the great priest,” as the high priest is usually called in the Law of Moses and Christ in the Last. to Heb. Next to the just-named redemptive ministry of Christ, His general messianic ministry, the incarnation, the instrument of which was the Virgin Mary, is also indicated here. Thus, Christ in this stichera is presented from four sides (from the divine - as light, from the human - as teacher, redeemer and king - the Messiah) in His birth from the Holy One. Virgin Mary, to show all the greatness of the Born. "To the Universe." Based on Heb. 1:6. But in addition, there is a deep disclosure of this thought in Justin Martyr, Tatian, Athenagoras and other Christian writers (apologists) of the 2nd century. The Uncreated Light, the Father's Radiance (cf. verse 3), the Word of God (cf. verse 4), by which the world was created, the mediator (priest) between the world and God, had over time to become closer to the universe, to enter it as the Messiah. And the only access to the world for such a single Being was the Mother of God. The same thought, but even more energetically expressed, at the end there is a trace of stichera. Slav, “bright” – περιφανίς famous, famous. Sarah is the wife of Manoah, Anna is the mother of Samuel, Elizabeth is the mother of John the Baptist. “Godly” - θεοπρεπ ὣ ς to the extent that it would be fitting for God Himself. “From the barren” – ἀγόνου – completely incapable of giving birth – is stronger than στείρας “barren” (wives) at the beginning of the stichera (in verse 6, “from the barren root” – ἀκάρπου). The development of the prototype of a locked door given at the end of the 2nd stichera of Ezekiel, like the previous thought “the one door of the Only Begotten Son of God,” is a development of a similar thought of the 1st stichera. This entire stichera surveys the incomprehensible ways of Providence in the whole history to prepare the unfamily birth of Christ. The ending is similar to the 2nd stichera, but with intensification of thought. To obtain the required number of 8 stichera on the Lord for the great holidays, out of the six stichera available, two are indicated to be repeated when singing, namely 3 and 4, usually in such cases the first stichera are repeated, and for a real holiday the Greek is required. Menaion, where it is indicated to sing the 1st and 2nd stichera twice. Why in glory? Menya is instructed to repeat stichera 3 and 4, it is difficult to explain; perhaps because they speak more directly than all the stichera about the event being celebrated and are homogeneous in content. Stefan Svyatogradets (A γιοπολίτου), i.e. from Jerusalem, monk of the 9th century, who suffered for the veneration of icons. Others explain the name “Svyatogradets” as “Tsaregradets” (Dmitrievsky A. Divine services of Passion and Easter weeks in the holy city of Jerusalem, 9th century, Kiev, 1897). This whole series of stichera begins with this word. Poetic picture: mysterious, seen by the prophet. Ezekiel, the always imprisoned (maiden), appointed for the passage of God (divine) door became visible when the barren gate opened, when she gave birth to rights. Anna. A pun on the name "Anna", Hebrew for "grace". συνάιπτεται - adapts, adjusts. αὐραι – morning breeze. A rare poetic image. Speaking more directly about the event, the stichera here for the first time name the main Participant of the event. Θεόπαιδα - the divine Girl. Παμβασιλεῖ – To the All-Tsar (cf. 7 Irm. 2 canon AD) resp. "from all generations." Κτίστ ῃ - the Creator by nature, and in the previous stichera - κτίσαντος - the one who created. Οἰκονομίας. This is what the apostle calls God’s arrangement for our salvation. Paul (Eph. 3, etc.), probably referring to the comparison of St. Churches with the house of God. Hence this word became a special theological term. Resp. still “from all generations.” Resp. still the "Creator". Resp. still “barren.” A natural conclusion to a series of stichera. With the chorus of a small doxology at the end of each group of stichera, the most meaningful stichera is sung and most often on voice 6 or 8, as the most important of the voices. The first of the stichera on the Lord’s Cry of this feast meets both of these conditions. At the same time, these stichera return to their beginning - a technique favorite in worship (cf. the stichera on the Lord I cried on the Week of Vai and on Circumcision). The Russian Bible is not always a literal translation of the Slavic. This is because the first one was translated from Hebrew. text, and the second - from Greek. (from the translation of 72 interpreters, abbreviated as LXX), and these two texts of the Bible in places give not only different expressions, but also not entirely identical thoughts. In this proverb this difference is little noticeable, but in the next two it is very noticeable in places. “The sworn student” - translation of Hebrew. the name of the city of Bathsheba, located in the extreme south of Palestine. This place received the name of the oath well, because Abraham, at the well located here, entered into an oath of peace with Abimelech, the king of the Philistines (Gen. 21:31). From here Jacob now began his journey. “Harran” is a city in Mesopotamia, from which Abraham, after the death of his father Terah, left at the command of God to Palestine (Gen. 11:32; 12:1–5). “You will find a place” - near the Canaanite city of Luza, called Bethel by Jacob, i.e. the house of God, in memory of God appearing to him here in a vision of a mysterious staircase; therefore, Luz was subsequently renamed Bethel by the Jews. Bethel is located north of Jerusalem, 15 versts from it and 60 versts from Bathsheba. Jacob could have made such a long sixty-mile journey only with intense flight from early morning to late evening. The rabbis call Jacob “the son of the day” for this. “On the sea” - towards the Mediterranean Sea, located in the west of Palestine, means in the west. "Liva" - south. “This place is terrible,” as a place of a special phenomenon, the presence of the Lord, which should evoke special reverence (fear) in people. "House of God" in Hebrew. Bethel. “The Gates of Heaven” is a figurative expression borrowed from the peculiarities of ancient Eastern life, where kings and rulers held court at the gates of the city, listened to the requests of their subjects and, therefore, appeared there especially often. Not ἀρχή "beginning", but ἀπαρχή - the firstborn of the fruits, sacrificed, the firstfruits of the offering, the best part of it. The greatness of the event is enhanced by the fact that it has been prepared for centuries. Entire generations of people were prepared by God to create such a person as the Most Rev. The Virgin, who had in herself to combine the incompatible - virginity and motherhood, to contain the Inconceivable. Of the ancient families, the pious family of Jesse served here the most. δοχεῖον, glory, friend, receiver; in later language "hotel". Is. 11:1. This prophecy of Isaiah speaks of the birth of the Messiah from the family of David at a time when this family will lose its former greatness and only a root will remain from it, not visible from the ground and not allowing one to expect a sprout. This prophecy was fulfilled with particular accuracy due to the fact that the Mother of the Messiah was born from barren children. That’s why in the service of the Birth. The Virgin Mary mentions this prophecy so often. εύφραινέσθω rational, calm, concentrated joy (compassion). ἀγαλλιάσθω χαίρουσα - rapturous joy; the first word, used only in later language and N. 3., strengthens the second word. Naturally, Eva’s joy is greater and more impetuous. οίκοδόμημα - complex structure (about building a house). άγαλλιἀσθω - “has fun”, not just “rejoices” - the power of joy from poetic sensitivity and inspiration. κινύρα – Greek adaptation of Hebrew. kinnor - a stringed instrument (in LXX in 1 Samuel 10:5, 16:16), somewhat different from another stringed instrument “psaltery” (cf. Ps. 151:3, where in Greek the same instrument is called κιθάρα), probably similar to a zither (and a psalter to a guitar or harp). From the “barren womb” ἐκ μήτρας ἀγόνου. More specific than at the beginning of the stichera: “from barrenness.” Slav, “praise”, καύχημα, subject of boasting (later word). Rev. The virgin is compared for her birth from a barren woman to water brought out of stone in the desert. This comparison corresponds to the previous one in the area from which it is taken (the leadership of Israel in the desert), and in the contrast: fire and water. Fire burns (sins) and shines (for the soul). In Greek simply “Anatoly”, and this is more correct: the stichera of this holiday could not have appeared in the 6th century, when Anatoly was Patriarch; This is probably Anatoly, a monk or abbot of the Studite monastery of the 9th century. μυστικ ὣ ς, glory, “secretly”: the joy of Joachim and Anna was not worldly and everyday, but holy, based on the religious contemplation of the birth that had taken place; hence their further invitation to the joy of Adam and Eve. For the first time in the stichera, the hero of the occasion is named. In Greek “opening the entrance for them all.” Παντάνασσα, glory, “Queen of all.” ˝ Αναξ – ancient title of kings (βασιλεύς) and gods as kings. κατοικητήριον, slav. “dwelling” may be stronger than in 1st stichera, where it is more likely “shelter.” νηδύος is a different word than in stichera 1, more ancient and poetic. ήγλαίσμένης, actually: “shining”, “shining”. Slav. “abode”, τέμενος – proper. sacred piece of land. Strengthening the thought verse 1: “I am freed from the bonds of hell.” "Mother of all living." Life 3:20. The positive side of the thought expressed in the previous sentence from the negative side. In the consciousness of the impotence of our praise, we borrow the divinely inspired language of rights. Elizabeth: Luke. 1 In Greek "Sergius Hagiopolita", i.e. "Holy City", monk of the Palestinian mon. St. Savva, confessor of the 9th century. Slav, “famous”, εύσήμφ. Not in the proper sense, but “let’s play,” because in Greek the text is about a string instrument; St. Theodore calls the blower a trumpet (σάλπιγξ) (Migne, PG 99, 1745). Slav, “tsevnitsa”, but Greek. κιθάρα, string instrument: guitar, lyre. A similar thought is in stichera 1, 2, 4. It is stronger here. άνάπλασις own. "recreation". άνάκλησις is not a “recreation”, like Adam, since only Adam was “created” (“fashioned” - πλάττω) in the proper sense, and Eve came from him. The bodily side of the gift of life. For the first time such a strong concept. What was possible, with physicality, only through deification. What is borrowed is not just God-inspired language, as at the end of the previous stichera, but directly angelic language: Lk. 1:28. The end is homogeneous with stichera 1 and 2, but stronger. Germanus, Patriarch of Constantinople († 740). δι ’ ὑπερβολήν ἀγαθότητος “for the excellence of kindness”, glory, freely: “much for the sake of purity”, perhaps referring to Matt. 19:17; OK. 18:19 (“no one is good but one God”). For the first time the stichera are called Presv. Virgin "church of God"; Wed above is the throne, heaven, door, friend, abode. For the first time in the stichera such a name is St. Virgos. ἱκεσίαις, petitionary prayer, as opposed to mere prayers (εύχαί). "World" resp. “worldwide” at the beginning of the stichera. Ps. 44:11. In the psalm, this refers directly to the Old Testament Church, Israel, in the image of the Queen standing at the right hand of the Messiah - the King. Here this invitation is addressed to the Most Rev. Theotokos, who on this day of Her Nativity appears as the great daughter of her parents. Through the mouth of the psalmist, the Church invites Her to listen carefully to God’s predestination about Himself, about the great destiny awaiting Her, which is depicted in the second chorus: “The riches of mankind will pray to Your face.” The importance of this circumstance in the event is noted: that the Nativity of St. The Virgin happened according to the prediction of an angel, like few other births, only the greatest ones. πάνσεπτος – own. "all-honest." In Greek and other glory. name case, as follows: “intercessor”. See earlier (in the 1st lithium stichera); “friend (the same δοχεΐον) of God.” Purity and God coincide. προμηνύουσα – warning. πρόξενος – position among the ancients, resp. to our consul, hence - intercessor, intercessor; It is remarkable that in the application to the Mother of God, unlike Christ, μεσίτης, mediator, intercessor is not used. άντίδοσις - replacing a curse with a blessing. Prayerful appeal to the Most Rev. Virgo resp. the same appeal to Christ at the end of the previous stichera. Ps. 44:18. The newborn is predicted to have great glory, which consists in the fact that even “the richest of the people” will personally beg Her for help, so much so will She surpass everyone in strength and wealth; Of course, the wealth here is of course spiritual. σκιρτάτωσαν – actually “let them jump for joy” In blessings of God, in praises to Him. “Hierarchs” (ἱερεἴς) – priests. Βασίλισσα is a different word compared to verse 4 on the lithium; common name for a queen. See note. 52 and Wed. “unfruitful” at the beginning of the stichera. πολιτεύεται – lives as a citizen Illnesses during childbirth are in internal connection with the dominance of death on earth; they are one of the aspects of the manifestation of this dominance. Such significance is attached to this episode in the history of the event (in the legend about it) that it is compared with the destruction of death and birth diseases on earth. So everything in the affairs of Providence is closely connected with each other and there is nothing unimportant in them. From Greek "speaking", i.e. Anna: but the Slavic translation, usually accurate to the point of literalness, here allows for paraphrase. εύφροσύνην καί χαράν - the first is lasting joy, the second is stronger. To correspond with the ending of the previous stichera on the stichera. This stichera is so comprehensive in content that it was apparently intended as a final stichera or, at least, for Glory (cf. stichera on praise on November 8 and December 6). In Greek "Sergius Hagiopolita"; regarding this name, see note. 76, the Slavic text probably means the patriarch under the emperor. Irakli, 630–688, who is considered the author of the akathist to the Most Holy. Mother of God. While the 1st stichera on the stichera contained an appeal to Christ, the 2nd contained the same appeal to the Mother of God. 3rd to the whole world, this stichera already contains an appeal to ourselves. προορισθει - the same word as at the beginning of the 4th stichera on the lithium; glory the text translates here differently, perhaps for variety, on the grounds that God's predestination is based on foreknowledge (Rom. 8:29). All points of meaning of the Most Holy are listed. Theotokos from the beginning. κειμήλιον – own. property set aside, treasure The first meaning of St. Virgin Mary, that She became the Mother of God; second, that she was a vessel of virginity. A significant comparison. The comparison of the prototype, which represents the vegetated rod of Aaron, with the prediction of Isaiah about the rod from the root of Jesse, skillfully indicates the origin of the Holy One. The Mother of God is from the family of David on her father’s side, and from the Aaronic family on her mother’s side. In the previous expression we were talking about prototypes, here we are talking about prophecies. The last (in time) feature of the dignity of St. Mother of God: She is the fruit of the righteous. Hitherto the stichera spoke about the dignity of the Newborn, now about the consequences of the event. τίκτεται, and earlier γενν ᾶ ται Γεννάω - to give birth in relation to a man, τίκτω - to give birth in relation to a woman. The meaning is less broad than for the world, but no less important and conditioning. With this birth, the Church received all its holy splendor, and from this the whole world - renewal. This in turn determines the previous one; because Rev. The Virgin was of such importance to the Church that She herself was the church of God. Rev. The Virgin was more the abode of the Divine than even the church. “Abode” see note. 51. ὄργανον – the Most Holy One became not the abode of the Divinity alone. Virgin, but also an instrument of His influence on the world - and this is due to its virgin purity. That. There is no repetition here of what was said before. θάλαμος - to class. language a bedroom, a mansion, a home in general. The abode of God as the King of the world. Close connection with previous comparisons. The basis of everything previous. Imitation of the “dogmatists” of John of Damascus. Sacrament. In awe of him. A combination in a nutshell of the entire content of the stichera (its two parts) and a natural conclusion to the entire series of vespers stichera. ἐμήνυσε - showed, announced. Similar, προσόμοιον means that a given song should be sung in the tune of another song, and not in the usual voice tune; the melodies of these similar ones are more artistic and refined than ordinary vocal melodies. “Joseph was surprised” - the Mother of God for the Sunday sedals Octoechos 4 ch. 1 kathisma each; the melody of this Mother of God is one of the most beautiful similar ones and is often used on great holidays (in printed form it can be seen in the “music usage” of the Kiev-Pechersk Lavra). A clever poetic trope based on 2 Samuel. 7:12–13; Ps. 85:5; 131:11. παρθένον. Slav, the translation “maiden” must be trying to highlight the youth of the Most Holy One. Virgos. πλαστουργός – own. modeller, sculptor; a word rarely used among the classics; at the church writers, creator. 1 Cor 15:45. Both the Creator and His creation Himself, as one made man. OK. 1:32–33; Wed 2 Sam. 7:13. This is the only meaning “today” can have in this regard. τροφόν – nurse, teacher. The conclusion of the sedalna, without any visible connection with its content, simply and briefly expresses the meaning of the celebrated event, drawing attention to the wonderful contrast in it: the barren woman, despite the fact that barrenness was considered by the Jews as a shameful punishment for sins, gives birth to the Mother of God; despite the fact that infertility is essentially the death of the womb, Anna gives birth to the nourisher (nurse) of our very Life - Christ. ὀσφύος – thigh, loins, lyadveya. The initial words of this sedal are so. is adjacent to the main idea of ​​the previous one. This is the meaning of the Hebrew. a phrase common in the Old Testament and borrowed from there here: “he rejoices with joy”; Wed “I will multiply and multiply” (Gen. 16, etc.); “enduring those who have suffered” (Ps. 89:1). In Greek this whole sentence is completely different: “and the whole thing is created new (i.e., “The Virgin Mary”) and is idolized” (adored), perhaps to glory. this thought is modified in view of its theological boldness. πατριά – paternal descent; tribe, generation. Again, the difference in joy between Joachim and Anna in degree and character is noted (cf. verse 1, on litia) Identical ending with the previous stichera; poetic expression called όμιοτέλευτον; Wed Verses 4 and 5, on Gosp. call; 1 and 2 lithium; 1–3 are poetic; here this turnover is especially expressive and noticeable. Selected psalms were compiled by the learned Greek monk Nikephoros Blemmydes (†1272); but subsequently the composition of the selected psalms underwent changes and reductions, so in the most ancient manuscripts the selected psalm for the Nativity of St. The Mother of God does not have 14 verses, as now, but 24 or 25 (the same as now among the Old Believers). The magnifications for selected psalms were composed even later. Originally fav. the psalms were sung with the refrain “alleluia” (like polyeleos: the chosen psalm was considered simply as the third polyeleos). The magnifications for them were compiled by the monk Philotheus, the logothete of the Wallachian ruler of the late 14th - early 15th centuries. But the greatnesses he compiled are not current ones, for example. for Christmas Rev. His magnification of the Mother of God: “Hail, joyful Mary, the Lord is with you, alleluia”; the same for the Introduction and Annunciation. The current magnifications appear for the first time in manuscripts of the 15th century. In the Hebrew and Russian (see note 45) Bible: “We heard about him in Ephrath, we found him in the fields of Jearim.” We are talking here about the stay of the ark of the covenant in Kiriath-jearim during the Philistine captivity. David says that it was precisely this circumstance that prompted him to seek for God (in the person of this greatest shrine) a more worthy stay and settle on God’s chosen Zion, the capital of the God-protected kingdom. Kiriath-jearim is called here, probably by its more ancient name, “fields of palm trees,” while its later name means “city of palm trees.” He appears to be in the region of Ephrath, i.e. Bethlehem, deliberately named here also by the most ancient name (and according to 1 Chronicles 2 Kiriath-Jearim was the son of Ephrath). From euros “glorious things are proclaimed.” “Glorious” is precisely what God had to dwell in it, in the person of the Ark of the Covenant, in place of Kiriath-Jearim. From euros "The Holy Habitation of the Most High." From euros “(Let us be satisfied with the good things of Thy house), Thy holy church. Fearful in justice, (hear us, O God).” From euros "forever. Amen. Amen" and in Greek. and glory The Bible also says: “forever; wake up, wake up"; in the selected psalm, perhaps, the ancient reading of this place has been preserved (cf. Ps. 71 according to the glory, text). These are the initial words of the Theotokos to the Sedal of the Octoechos ch. 8 on Monday: but this chant also serves as a troparion on Saturday Akathist. The chant “Commanded Secretly” stands out from other chants of the 8th tone, even from similar ones themselves, with its majestic simple beauty and extremely often serves as a model for sedals on great holidays, especially on the feasts of great saints. ἀγαλλιάσθω – the highest degree of joy. εὐφραινέσθω – lesser degree and different nature of joy A truly strong reason for the joy of both heaven and earth: the appearance of a new heaven on earth, God's real heaven. θηλάζει. For the first time in the holiday chants there is this specificity. Often in the service of the Nativity of Christ. βρέφος – embryo, newborn child. Is. 11:1. That. in this prophecy, the author of the seat under the rod from the root of Jesse means the Holy One. Virgo, and under the “color” on this rod is Christ. It was natural for Joachim to name the king David instead of Jesse. παράδοξον - something that happens contrary to ordinary opinion or expectation. Usually for Glory and now repeated on great holidays, sedalene; here instead there is at least the same voice. There is a suitable appeal to each of the listed people: in Adam the consciousness of renewal prevails; Eve seems to have felt this rather, as did the descendants of Adam. χορεύει - dances in a round dance, which expression of joy is exactly suitable for the earth with all the diversity of its population. Festive, new, like renewed. Suitable for the content of the polyelean psalms, which often speak about nations (Ps. 134:10,15; 135:17, etc.). In Ps. 44.18 God promises this to the Queen standing at the right hand of the Messiah, according to the interpretation of St. Fathers of the Church, and Our Lady. She is promised continuous veneration on earth. The mention of childbirth fits the essence of the holiday, although this place also serves as a prokeme for other Mother of God feasts. As a verse for the prokeimenon, the 1st verse of the psalm from which the prokeimenon is borrowed is usually taken. This is because in ancient times the prokeimenon was added to every verse of this psalm. When applied to the Mother of God, the verse expresses readiness to sing Her, and in terms of expression, like the prokeimenon, it is especially suitable for the present holiday (this is what the Mother of God could say about the birth of the Word of God from Her) “To the mountains” – to the mountainous part of Palestine. Palestine during the earthly life of the Savior was divided into four parts: in the north was Galilee, from where (from Nazareth) the Most Holy One came. Virgo; in the south - Judea, between them - Samaria, and in the east from the Jordan River cutting through (from north to south) all of Palestine - Perea, or the country of Trans-Jordan. The middle and lower part of Palestine, i.e. Samaria and Judea were intersected from north to south by a mountain range, etc. were divided into two halves - mountainous (ή όρεινή) and lowland. The mountainous part of Judea is the part where the Most Holy One went from the lowlands. Virgo. "City of Judah" (ε ἰ ς πόλιν Ί ούδα). According to some, this is the small priestly town of Jutta in the tribe of Judah. The legend about this prompted St. Helen to build a church in Iutta, as the birthplace of John the Baptist. Having accepted this opinion, one must make an error in the text of the Gospel. According to another opinion, the “city of Judah” is the large priestly city of Hebron (not far from Bethlehem). In the Talmud, this city is called the place of life of Zechariah and Elizabeth. This opinion can be accepted as the most probable. “Jumped” έσκίρτησε - began to jump, jumped, rejoiced (cf. Gen. 25:22). “It was not the mother who was first filled with the Holy Spirit, but the son, and when the son was filled, the mother was also filled” (Blessed Theodoret). The fulfillment of τελείωσις is completion, unconditional fulfillment. Soul (ψυχή) is the center of a person’s inner life and his personal impressions; spirit (πνεῦμα) is the highest part of the human being. Rev. The Virgin, glorifying God, expresses what (“the spirit rejoiced” - actually rejoiced (ήγαλλίασε) me, my soul) that inspires Her in the spirit contemplating the greatness of God. The father of righteous Anna, mother of the Mother of God, Matthan had two more daughters - Maria and Sovia. Sovia was the mother of rights. Elizabeth. After the Gospel, more precisely after the 50th psalm, a particularly expressive and short stichera is assigned, the 6th (less often the 2nd) tone, as the more mournful one, in which the 50th psalm is also supposed to be sung. From the stichera of the 6th tone on this holiday, this stichera was chosen here as it speaks directly about the holiday. γηθόμενος – an ancient poetic word (in Orphic hymns). κόρη - a young girl, mainly from the moral side, in the charm of youth; therefore, the word was applied especially to goddesses (in particular, to Persephone). έπιδημήσασαν – own. who came to her people and settled in her fatherland. βροτῶν – mortals. Poetic expression. We begin the glorification with the greeting of the archangel. σεμνή – respectable, “honest”. πρόξενος – see in verse 2, on verse; approx. 103. In Greek date n., addition to “bliss”: Mediator of bliss for the human race. And in the previous troparion - the Mother of God. ἐν βραχίονι, βραχίων - muscle, muscle, a specific representation of the power of God, often in the Old Testament: Ex. 6:6; Ps. 76.16; 135:12. A natural concept at the very beginning of a new series of songs. From the seed, because from the tribe. This troparion glorifies not so much the Nativity of St. The Mother of God, how much Her introduction into the church. During the time of St. Andrew did not yet have a feast of the Entry, or at least it was not considered great; therefore, the memory of the introduction was connected with the day of the Nativity of St. Mother of God. In Greek “with God” refers to the next sentence. When people considered Anna barren, in the eyes of God, by God’s predestination, she was already a mother, and an extraordinary mother. In glory, error: “pure Virgin” is included in the name. pad. instead of wines. This refers to the prophetic image of the rod from the root of Jesse, used in the 1st troparion. ἄσπιλον (later word), ἀμνάδα (a rarely used word - feminine from ἀμνός “lamb”). κριόν – ram; therefore, it is better to read according to the variant: ἔριον wool, fleece (Judges 6:37) and instead of “Christ” - “to Christ”, instead of “into our being” - “our being”: “You, the spotless Lamb, who alone delivered from Your womb to Christ the fleece - our being” (i.e., who clothed Christ in our being). The most natural thing to do with this definition was to begin the glorification of the Holy Trinity. The main property of God; Wed Is. 6. That. here is given, in the form of glorification, only the first concept of the Holy Trinity, as such. In a skillful poetic form, the author begins to depict the mystery of the Incarnation, which is to be followed in further theotokos. Katavasia (κατάβασις - descent down) is called an irmos (or 2 irmos of one count), sung as a conclusion to a whole song after all its troparions and serves as a return of a song, which has moved too far in troparions from its biblical model, to this latter. On weekdays, the katavasia, which is then sung only after the most important songs of the canon (which have intersongs), serves as the irmos of the last of the songs included in the canon; on Sundays, middle and some great holidays, the irmos of the Theotokos canon “I will open my mouth” or the canon of the nearest great holiday serve as catavasia; on the greatest holidays, the irmos of the holiday itself serve as katavasia, and if a holiday has two canons, then the irmos of both canons. Nativity of St. The Mother of God, in terms of chaos, belongs to the second category of feasts (of the twelve feasts, the Entry, Transfiguration and Ascension are also in this position). The chaos of this holiday is the irmos of the nearest, greater holiday - the Exaltation. For an explanation of the irmos of catavasia, see in the book “Christian Holidays. Exaltation of the Cross of the Lord." πολιτευόμενοι - see note. 112. Mediocre - they became the Creator's culprits - and this is thanks to an immaculate life. The birth of salvation is made dependent on a blameless life. The image of the expression (especially πηγάζω v - flowing, from πηγή source) is inspired by the biblical story about the bringing out of water in the desert. εἰσδῦναι (from the root “to plunge”) – to penetrate, to enter. Further glory. "and" in Greek No. κυήσασαν – see note. 219. Greek "representation" and "help". The horn is a biblical image of power directed against enemies and invincibility for them: 1 Sam. 2:1. Ps. 88etc. I am no longer dumb from fear of them, but I reproach and denounce them with bold and extensive speeches. It is significant how upbringing in the church - close to the Creator - seems to condition elevation above the creature. In Greek this troparion is in 4th place. ἤ νθησε - flourished; in Greek refers to "womb" rather than "Anna". The “Nurturer of the Creature,” although through the medium of the “Born One,” is raised to the “womb of chaste Anna.” ἄχραντον - unsullied. “The rod from the root of Jesse” is the Mother of God, the “color” is Christ; Wed 1 trop. 1 song and approx. 52. By what her Daughter reveals to be the highest of all creation. The difference between the 3 predicates corresponds to the difference in their complements. Eve appears to bear a heavier punishment. κυήσασαν – see note. 217. λιταῖς is an Ionic word meaning in Homer the personification of prayers and used by few poets; among Christians it has become a liturgical term (litany, lithium), meaning nationwide, fervent prayer. πταισμάτων – falls; poetic name for sin (άμαρτία). εὐγνωμόνως - generously, with dignity. νοεροῖς, ancient Slav. lane "mental". Θαιμάν – Feman, in Hebrew. “south” is also proper. name of the Edomite region in southern Palestine. This is the prophet's prediction. Habakkuk (3:3) in church. songs are often understood about the birth of Christ in Judea and the benefits of His coming (the south is a fertile, warm place). τρανῶς is a poetic and later word. προθεωρήσας - contemplating (prophetically) in advance, but in irmos he simply “foresaw” - προεῖ δεν. οίκονομίας - see note. 39. Greek “in the spirit” - in prophetic inspiration. Life 49according to the LXX translation (Heb. otherwise: “he rises from the prey”), where the idea is that Judah, such a warlike and powerful son of Jacob, grew up like this before his father’s eyes from a small child. But the church hymn sees another thought here, interpreting this place “mysteriously” - see below. In Greek “Out of my branch you have risen, son.” Jacob compared the birth of Judah from himself to the rising of a plant, representing (according to the ancients) a celibate, virgin birth. The birth of only the pure Virgin (not to mention the Mother of God, which is discussed next in the troparion) rejoices the universe. “Have fun” – εὐφροαινέσθω, “rejoice” – ἀγαλλιάσθω, see note for the difference. 53 and 54, from which it is clear why the first is about heaven, and the second about earth. In the Greek Menea, the last three troparia are replaced by others. In Greek Menaeus is trinitarian and theotokos in this song, as in the next one - not the same as in glory. “Story-written” σκιόγραφον – adj. from a creature meaning shadow painting, first sketch, outlines of a picture. αἰνιγμάτων – riddles; This refers to unclear prototypes and prophecies in the Old Testament Scripture, to which the first word of the irmos also points out: “written in hay.” ἔκβασις – way out of something. outcome, end. Christ is the end of the law and V.Z. Christ as truth is opposed not only to Old Testament fortune-telling about Him. scriptures, but also Scripture itself, as the living Word of God, as the ineffable Truth. A name indicating a holiday. 111 τὴν τῶν πάντων αἰτίαν τοῦ καθ ' ἡμ ᾶ ς γενέσθαι τόν αἴτιον. The addition to “vopoim”, “guilty” (in glory, literally from the Greek “guilty”) has a whole appendage as a definition. supply expressed by wine turnover. (“blame everyone”) from undef. (“to be”) with an article in front of it in gender. pad. (in Slavic translated “existent”, in Old Slavic translation “like”). καρπούμενοι - in action. hall. this verb means “to bear fruit”, and in general hall. - “gather fruits”; other-slav. lane "comprehensive"; but also the current glory. the translation “fruitful” gives the same idea: the prophets received salvation from Christ who was to come, not so much for themselves as for others. Thanks to Christ, His Mother, who was His culprit, became the essence of the entire ministry of the prophets, the entire Old Testament. πρόκρισις – choice, preference; in this case, Aaron before his rivals (Korah, Dathan and Abiron). παραδόξως – see note. 169b. δ ᾳ δουχεῖ – holds a torch ( δ ᾴ ς, ἔχω); poet. late verb derived from the name of the priest who carried the torch at the Eleusinian Mysteries. The thought expressed in this troparion has already been repeatedly encountered in the festive service, but here it receives new development and strength: a miracle that was above all rights. Anna, indeed has a complete analogy, similar to the miracle over Aaron’s rod; and if such a miracle gave Aaron so much, then what glory and dignity should the parents of the Most Holy One receive? Virgos! ἄχραντος – the same word at the beginning of the troparion. In Greek also: “and childbirth” (ὠ δῖνες), proper. "diseases of birth" ἄρρητος differs from ἄφραστος (see note 273) in that the first comes from the verb φημί, ἐρῶ, meaning speech in general, and the second from φράζω, meaning especially expressive, animated speech. τόκος (“Christmas”) is so different from γέννησις (“birth”), used at the beginning of Irmos, than τίκτω is from γεννάω - see note. 126 The real, complete incarnation of God began (with the birth of the Mother of God), and how much was to be contained in this act! “Put on” – φορέσας – strengthened verb φέρω to wear. ἐπαγγελία – proper. notification (through an angel), see note. 97. So that everyone can hear the praise, however (“and” - glorious “the same”, Greek τε), it is not for show, but from the soul itself, sincere, “with the spirit of truth.” next, to all people forever. ἀξιόθεον – among the classics: “prominent”, “wonderful”; other-slav. The translation is closer to the current one in Greek: “worthy of God.” ὅ χημα – proper. “that which supports”, poet. word. λοχεύτριαν - poet, word. Some Greek manuscripts, etc. - glory. lane “Like the waters of the sea, O lover of mankind, the waves of life drown me.” How the “holy of holies” was placed in the church where the “holy of holies” was. σώφρονες can also mean “prudent.” ἀνέθεντο - “laid”; this verb was used in class, language. about displaying something in the church as a sacrifice to the Divine, about dedication, donation to God. χορεύσατε - see note. 172. σκιρτήσατε - see note. 107. μελωδοῦντος - about skillful and pleasant singing. Ps. 44:15,16. The hymnographer sees here a foreshadowing of the immediate circumstances of the introduction of the Most Holy One into the church. Virgin Mary, that She was solemnly escorted there by her peers; but in a further sense, here we probably see a prophecy about the spread of the feat of virginity - virgins - in the Church (cf. verse 2, on litia and verse 3 on praise). ἐνοχῆς – obsession, susceptibility to something, especially, condemnation. πταισμάτων – see note. 241. The ending is the same as in the ikos and sedalnas according to the kathismas and the polyeleos; sedalny, kontakion and ikos - all these are homogeneous chants - and this ending serves as a common refrain to them. προσευχή - prayer to God, especially, in church (εὐχή - generally prayer, request). In Greek "barrenness, as well as childlessness." A three-part comparison of Joachim and Anna: prayer belonged more to Joachim, and lamentation belonged to Anna (cf. further: “oh slaughter ..."); the first suffered from childlessness, the second from infertility. It is made clear that the combined efforts of the two have achieved such a great success. Great importance is also attached to location. The garden is opposed to the mountain. πυράφλεκτος – unburnable by fire; so and others - glory. translation: “unburnt by fire” (see below note 320). ἀΰλοις – immaterial; so and others - glory. lane; see note below 323. συμβολικῶς – symbolically. χαμαίζηλα – tending downwards, low-lying, flat. The fire that did not burn the bush showed Moses that he was seeing something unearthly, immaterial (hence the difference between glory and Greek texts indicated in note 320) and thereby raised his thought to the heavenly and incomprehensible, to the mystery of the incarnation. οὐχ ὑποστάς ἐγχειρίδιον (in the hands, esp. dagger, knife) ἀνδρός “(stone) not exposed to the action of a human instrument.” The troparion refers to the prophecies of Dan. 2:35 ; Life 28:13; Ezek. 44:2. ἐπιστασία can also mean “observation”, “care”. ὐπόψαλλον - they sang along. Indeed, the words “Blessed are you...” form the chorus to the song of the three youths. In Greek and others - glory. This sentence does not exist, but in its place, i.e. after “Your holy Nativity” - “from the promise.” ὠ δίς – diseases of birth. Greek “in the spirit,” as they can only exclaim, deprived of the body; but this expression can also mean “inspired.” In Greek ἄστεκτος - which cannot be resisted (in Slavic this word is usually rendered “fickle”). In Greek ἱεράν – sacred (kivot). In Greek and others - glory. another troparion. Anna's high dignity is determined by the immeasurable dignity of her Daughter, whose holiness and divinity in some way still go back to her mother. In Greek and others - glory. “You alone gave birth to God, Virgin at Christmas.” προαπεικόνισας from εἰκών – image, an accurate image of the outside of a person or object. τύπος - an image of the most significant and striking features of a person or object, hence, from its inner side. In Greek, “and this image saved them”; other-slav. “Deliver this image from those fires.” ἐμβατεύω – increasing form of ἐμβαίνω – to enter. The tabernacle was a place, like a church later, in which only sacrifices could be made to God; and the sacrifices were intended to reconcile man with God through atonement, atonement for sin. Therefore, the tabernacle prefigured the Mother of God, who became a church for the dwelling of the Redeemer. παχύτης – thickness, density; in other glory translation this expression is omitted (is it intentional?). Christ is called a miracle in accordance with the miracle of the birth of the Mother of God from a barren mother. He was an even greater miracle and, in general, the greatest miracle in the world. From Ps. 103:3: ὁ στεγάζων ἐν ὕ δασι τά ὑπερῷα αὐτοῦ – “hiding His palaces in the waters”; from Hebrew: “You build Your high palaces above the waters,” God is poetically represented as dwelling in the uppermost layers of the clouds; Wed expression: “water that is higher than the heavens.” Ps. 148:4; Dan. 3:60. Jer. 5:22; Wed Job 38:8–11. About the sun is a better verb than about the moon. A more reverent expression than "sing"; here and here ὕ μνος. Δημιουργός – own. working for the people, artisan, artist; was the name of the highest government official in the Doric states; among Christian writers, this word in the creative activity of God highlights its organizing side next to the actual creative one (κτίστης). σφραγίζων – sealing; other-slav. "imprint" The Abyss, according to the biblical view, is the above-cloud containers of water (Ps. 103:6; 41:8), which God usually keeps bound (Ps. 32:7; Rev. 9:1) and opens them in rare cases, during large floods, for example, during a flood (Gen. 7:11; Ps. 76:17,18) It is as if untouched the world-building power of God is part of the primordial chaotic abyss (Proverbs 8 according to the Hebrew and Russian Bible). In nothing is the power of God more evident than in His complete power over this part of the world. And the great miracle over Anna’s endless womb raises the thought to this power of God. What was especially unexpected from a barren woman, since barrenness was considered a punishment for sin and was indeed, like any weakness and illness, a consequence of original sin. Greek and others - slav, “rod”, in the current text the train of thought is more natural: after figurative speech - direct. φρήν – own. abdominal membrane; trans. spirit, heart, mind. Another side, in comparison with that described at the beginning of the previous troparion, is the creative and omnipotent power of God; there is power and strength over material nature, here over spiritual nature. In Greek and others - glory. this troparion is in 4th place, and here is another. Born naturally, and given birth supernaturally, without a husband. Interjection of exclamation for the first time in ternary; this is because the 8th canto, like the song of the three youths, is the most suitable place for the trinity, which occurs in this song and in canons that do not have a trinity at all; therefore the glorification of the Most Holy. The Trinity in this song should be especially enthusiastic. ὑπερούσιε is the highest not only of everything that exists, but of the very essence of the world, of being. In Greek there is no “and”, but here is a period. They do not “sing” and “tremble” (τρέμει) like the angels, but only “fear” φρίττουσι (the kind of fear when the hair rises). As it was in the Babylonian furnace. According to the song of the three youths, inviting everyone in the world to sing to the Lord. Interjection (glor. “o”) in accordance with the ternary. φωστήρ (from φώσκω to shine, φῶς light) luminary, star; a later word used in the New Testament. A rare name for God, usually called “Light”, “Sun”. ἐταδημήσαντα – see note. 186. λαγάνων - from the sides, poet. a figurative expression aimed at pointing out the humiliation of God, the limitation of Him, more immense and subtle than light, into a small space at birth, and His origin from the very body of the Virgin (the same expression in the 9th canon on the Transfiguration). The chant breathes with the thought of light and purity (cf. “from virgin loins”). βλύσας is a later and rare word. ἀκροτόμου – own. sharply cut, about a rock in the later. Greek writers; sheer, steep, glory. usually: “kraesekomago”; poetic name of the stone in the language of church songs ἔθυεσι – the usual name in the Bible for the pagans, as opposed to the chosen people λαός “people”; the more sharply the contrast of the epithets appears: “rebellious” and “submissive” (ἀπειθοῦσι – εὐπειθοῦσι). In Greek the same word as in irmos - see note. 363. ἀυαιρέτην is a later word. ἀποτόμου – own. “cut off”, “steep”; slav, “vain”, “sudden”. ἀπόφασις – court verdict. οἰκειώσεως - appropriation - of course, in a good and spiritual sense: family rapprochement. In accordance with the event being celebrated. The abyss that separates us from God seems even greater from our representation of Him as the Creator. In the previous troparion “The Mother of God”. ὠ κονομήθη – see note. 39; other-slav. “according to the opinion of the former.” φυλαί – generations, tribes (for example, in the people of Israel); not only peoples, but also individual tribes within them. About “tribes” - acc. with the event being celebrated. From year to year, or: not only on holidays. ἐκκληρώσω - received by lot, as an inheritance. δι ’ ἐπαγγελίας – proper. “by notification” through an angel of this birth; this circumstance testified that the birth was a miraculous work of Providence, and the one born was a “God-planted fruit”, that in this birth there was “purity”, which an ordinary birth is deprived of. According to the tabernacle. προτυποθεῖσαν - the prototype was realized on the Mother of God. χοῦς - class. mound, mound; for late language - ashes in the most derogatory sense. The Church is the body of Christ made possible on earth through the incarnation; the tabernacle, therefore, prefigured the Church and the Mother of God. This chant gives such broad theological generalizations! Reverence for the Newborn, full of special highest tenderness, reaches its zenith in these words, which is understandable at the end of the song. ἐκ παραδόξου παραδόξως, see note. 169b. παντεξούσως – omnipotent; the word is later; Old Slavic: “ruling over all.” In conclusion, the thought is raised to the root cause of the event, to the highest point of contemplation. A very natural conclusion to a series of songs, but in Greek. another troparion: “Thou shalt vegetate, O virgin-bearer Anno, God-wise, from the womb more than hope and from promise, virgin-planted flower, God-forgotten purity of beauty; With this we will please you all, as we are the root of our life.” In accordance with the first word of irmos. Return to the thought of the trinity in 1 song of the canon. Natural definition in the closing song. An indirect reproach to the “lawless” who do not glorify the Trinity. ἤ δρασται – a very late and rare verb, formed from ἄδραστος – non-fleeing, not prone to escape (about slaves), inevitable, motionless; here is Sov Avenue. from the form ἀδιδρἀσκω δυσώπει; δυσωπέω (in the class, more often in the general voice; δυσ - section, particle and ὤ ψ look, face) - look with difficulty, with timidity, be ashamed, beg diligently and humbly. πανσεβάσμιε reverently revered, glory. “all-honest”, contrast with δυσώπει Next mention is being prepared. lamp about angels. The event glorified Eve more than Adam. Patriarchs. Three eras: patriarchs, prophets, apostles. Calculus is a poetic mess. In accordance with the previous mention of the righteous. Similar to the stichera of praise are the stichera on the Lord’s cry of the Dormition, beginning with the words “Oh, wondrous miracle,” and very close to real stichera in the very image of the expression (“the source of life is in the tomb,” “rejoice, Gethsemane”). In the title of this similar stichera, the ancient glory remained uncorrected. translation of these words into gender. p. instead of name n. The chant of the stichera “Oh, wondrous miracle” is tenderly majestic. Ώ τοΰ παραδόξου (see note 169b) θαύματος. A hint at the meaning of the name Anna: “grace.” ἀπἀρχεται, - see note. 49. Slav. “begins” the slavishly literal translation from Greek, where the verb is placed in the general (passive) voice only because in the active. pledge means “to command,” and in general, “to begin.” θεόληπτε - under the influence of God, divinely inspired. θεοδόχος – receiving God; word in ecclesiastical Greek. σκήνωμα – proper. tent; a word that appears for the first time in the holiday service; Wed approx. 91. Greek and others - glory. "rising" εὐτόνως – with tension (adj. proper “well stretched”), strongly, energetically. κεχαριτωμένη - gracious, glory. lane is based on a mixture of the consonant χαίρω “I rejoice” and χάρις “grace”. ἀποστίλβον - shining, sparkling. πρόβολον – ledge, cliff; protection, stronghold those. virginity; ἀπανθισμα - picking flowers. ποθοΰσι - to desire what is lost, to yearn. βραβεύουσαν, verb means to be a manager and judge in public competitions, to distribute. Such an addition, an indication of where the prokeimenon was taken from, is made only with this prokeimenon, in view of the special height of its source, and also with the prokeimenon of St. to the fathers “Blessed art thou, O Lord, God of our fathers” from the song of the three youths (“prokeimenon, song of the fathers”); according to the old charter, such an indication of the source was made at every prokeme and proclaimed. "Prokeimenon, Psalm of David." And according to the current regulations, the last increase is required when proclaiming the prokemena at Sunday Matins and during Lenten paremias. “Let him philosophize” φρονείσθω - this verb is in class. in language meant to think, to think; but, coming from φρήν - spirit, heart, mind, he, in combination with some adjectives, also meant “to feel” (for example, μέγα φρονεῖν - to be proud); in later and New Testament language the latter meaning prevailed. “In the image of God” ἐν μορφή Θεοῦ ὑπάρχων. And in other places the apostle calls Christ the image (εἰκών) of God (2 Cor. 4:4; Col. 1:15); here used in Greek. another word meaning not an image, but an image, as inherent in the object itself, inseparable from its essence and nature; why St. The fathers considered the word “image” here to be equivalent to the concept of “being”, “nature”. Christ is not only the image of the invisible God, but He has the image of God himself, as far as we can talk about the image in relation to God (the image is understood here in the sense of a way of existence, a form of appearance, a norm of being). The Apostle speaks here specifically about the image, and not about the being or life, because further we will talk about Christ’s acceptance of the human image. It is remarkable that about the presence of Christ in such an image, the apostle does not use the ordinary verb “to be” (εἰναι), but the verb ὑπάρχω – proper. “to begin”, “to be present”, “to be ready”, in one word “to be” with some special connotation; they think that in this place this verb means being in changing times or being according to its reflection in consciousness. “It is not through admiration that one is equal to God” – οὐχ ἁ ρπαγμόν ἠ γήσατο τό εἰναι ἴσα Θεῷ. In addition to the meaning that the Russian Bible gives to this expression, it can also mean “I did not think about stealing equality with God.” "Belittled" ἐκένωσεν; this verb means “empty”, “empty”; in glory it is more accurately translated than here, “to exhaust.” The Apostle says that through incarnation the Son of God exhausted and diminished Himself - in what sense it is difficult to determine. According to the teachings of the Orthodox Church, the Son of God, even after the incarnation, remained the same God as he was before the incarnation; His divine nature, being unchangeable, could not change from the incarnation. Therefore, the overly literal understanding of this passage by theologians, the so-called “kenoticians,” who understand this “diminution”, “exhaustion” of the Savior in the sense that during the Incarnation He lost some of the properties of the Divine (for example, omnipresence) or these properties suffered limitations (omnipotence became only the power of miracles, omniscience - foreknowledge) should be considered non-Orthodox. This difficult passage, which has not yet received a proper explanation, in any case, has the immediate meaning that there was an incarnation for the Divine, as the Church puts it. songs, “extreme condescension”, some humiliation. “We have accepted the image (μορφήν) of a servant” instead of the image of the Divine, taking on the image of a being subordinate to God. If the Son of God had also accepted the image of an angel, then by this He would also “belittle” “Himself.” “In the likeness (έν δμοιώμαη) I became humanity.” Although the Son of God became a perfect man, He still differed in many significant ways from ordinary people, for example, in sinlessness; in general, all human spiritual properties in Him were elevated and enlightened by contact with the Divine. Therefore, it cannot be said about Him that He became a man in all respects identical with us, but only similar to us. “In the image (σχήματι) you were found like a man.” In appearance (σχῆμα), the Son of God after the incarnation appeared to be “found” (cf. Rom. 7:10) completely like other people. “Humbled Himself” - ἐταπείνωσεν ἑαυτόν. Humility was the hallmark of the Savior (Matthew 11:29). It is not enough that the incarnation itself was the greatest act of humility; Christ also stood out among people for his humility. On the obedience of Christ: Luke. 2:51; Matt. 20:28. “Exalt” – ὑπερύψωσε. Of course, not only the ascension to heaven, but in general the entire glorification after the resurrection: Eph. 6ff; Heb. 12:2. The name often in the Bible means dignity, glory, greatness. In general, biblical antiquity attached special significance to the name; in special cases it was named by God; it predetermined the fate of man, and Christ’s name was given through an angel before birth (“dade” ἑχαρίσατο – “gave”). Kneeling is a sign of godly worship: Eph. 3:14, in Isa. 42God requires every knee to worship Him. “Heavenly” – ἑπουρανίων – angels; “earthly” ἑπίγείων – living people; “sheols” καταχθονίων – dead (1 Peter 3:19); according to St. Chrysostom: “demons” – Eph. 2:2. Other explanations: people of superior quality, average and inferior; dead, living and uterine. Kneeling is a more outward expression of reverence than confession: Matt. 12:24; OK. 6:45. “As Lord Jesus Christ” - “that Jesus Christ is Lord” (κύριος without an article). The Lordship of Jesus consists generally in His exaltation over everything (Eph. 4:20), but especially in His leadership of the Church (Eph. 1:22). “Also ubo” μενοῦνγε consists of three affirmative particles: μέν, οὐν, γέ μακαρίζω - to please, to esteem blessed. The image of the cup in the psalm is taken from the Passover cup of wine, over which a blessing was invoked and thanksgiving was offered to God; therefore, the name of God was invoked, which the Jews were generally forbidden to name without extreme need. This word is great. language can be read in the “Great Cheti-Minea” Moscow. Metropolitan Macarius, Archaeogr edition. commissions. St. Petersburg, 1868, September. 1–13, column. 386–396. In Russian trans.: “Christ. Reading" 1840, part III, pp. 346–371; "Selected Words of St. fathers in honor of the Mother of God." Moscow, 1886, pp. 53–67; I. Smirnov. “Church sermon for the twelve feasts. Words, conversations and teachings of St. fathers and teachers of the Church." Kyiv, 1907, pp. 630–640. In Greek language Migne. Patrologiae cursus completus, t. XCVII, col. 861–882. In addition to this word, St. Andrei Kritsky has 8 more words for this holiday. This counts as 4th. In Slavic in the Great Chetya Menaion, same ed., column. 397–407; Russian lane Christ. Thurs. 1828, III, vol. XXXI. pp. 227–249; Favorite words of St. fathers in honor of the Most Rev. Mother of God. M., 1886, pp. 14–27; I. Smirnov. Church prop. On the sofa. holiday Kyiv, 1907, pp. 641–651; in Greek language Migne. PG t. XCVI, col. 661–680. In addition to this word, St. John of Damascus has another word for the Nativity of St. Theotokos (2nd). And according to the 1st kathisma it is only noted: “and the reading of the holiday.” This undoubtedly means that after this kathisma the reading of St. Andrew’s Word, which began before Matins, continues. The Charter often assigns words and conversations to be read “for two donations,” i.e. in two steps. To the glory. language in the Great Cheti-Minea decree, ed., columns 409–417. This type (for example) is revealed as follows: Neither God nor the angels needed this ladder. God is omnipresent and filling everything; angels are an untiring and incorporeal nature; they are faster than thought. Therefore, in this image it is given to see that God will appear to people and will exalt humanity. The deacon, after the death of the priest who was at enmity with him, tormented by his conscience, on the advice of the hermit, turned for advice to the hartullar of the church of St. Sophia, who walked with him around three churches at night, and the doors of each opened before them by themselves; and in the last one (Blachernae) they saw in a vision the servants of the priest and deacons, among whom was a feuding priest, who immediately made peace with the deacon. During a rainless period in Cyprus, the bishop, following the instructions of a heavenly voice, after Matins went to the city gates to ask the first person to pass through them for prayer; The first to pass was the woodcutter with a heavy load of firewood, who brought down rain with his prayer; it turned out that this woodcutter pleased God with his patient work life (he had no home and slept near the church). Prologue. M., 1817, sheets 19 vol. – 22 rev. Usually the name samoglashen is attached only to stichera. Especially if it is sung as it should be according to the rules: not only irmos, but also troparia (verses): then the canon would consist of 120–130 chants. In ancient times, the troparion to the Nativity of St. The Mother of God was placed on the 1st tone. Subsequently, they began to sing it in the 4th tone, probably to correspond with the troparion of the Nativity of Christ. The tunes for sedals in the Kiev Pechersk Lavra are especially good. In other places where sedalnyas are sung, they are performed in a troparion chant. But the tunes (“similar”) for all the sedals of the Nativity of the Most Holy. The Mother of God - the best of the chants of the 4th and 8th voices: for the first three sedals it is similar to “Joseph was surprised”, for the second two it is similar to “Commanded Secretly” (about them was above). This stichera is sung on Easter at a time when grief over the burial of the Savior has not yet had time to dissipate. In Greek instead of this, the appeal is “fun and pleasure.” πρόξενος - see above in the holiday service approx. 103. χαίροις - “You would rejoice,” “you can rejoice.” σύστημα - “harmonious whole.” Greek "Hail, throne of fire." προόδω; the word means “moving forward”, “performance”, “exit”. σεμνή reverently revered. Greek "the one All-Immaculate One." γηθόμενοι – see note. 184. In Greek “You have appeared, O Blessed One, ... in the palace.” Greek "resplendent in flesh." Slav. “without reasoning” = ἀσύγκριτος. Greek “will not be read at all.” Slav. “play” – σκιρτήσατε – see note. 107. συγχορεύοντες - “soliking” - see note. 172. κόχλος – snail, shell; Slav, "Cherlenitsa". πορφύρα – purple, purple paint, fabric, clothing, mantle; glory "crimson". βἄψασαν – immersed; glory "wetted" Greek “good” – ἄγαθοΐς. γεραίροντες (from γέρας honorary gift). ῥ ήξατε, from the verb “to tear”, “to make a sound”. πρόξενος - see note. 103. νομήν – pasture, slav. "pasture". ὁμήγυρις – “solemn meeting”, ancient poet. word. ζεῦγος – “harness of a pair of animals”, “couple”. ζυγωρίς – “a pair of horses”, according to the poet. language - “couple”. In Greek The article τό is repeated. Gregory the monk and presbyter (hieromonk) Word for the All-Honorable Nativity of the Most Rev. Vlad. Our Mother of God. Great Chetya-Minea, collection. All-Russian Metropolitan Makariy, ed. Archaeogr. comm. St. Petersburg, 1868, September. 1–13, pp. 410. Anatoly, bishop Mogil. and Mstisl. The word “Nativity of St. Mother of God", ed. Moscow Synod. typogr. M., 1916, p. 56. St. Andrew of Crete Word for Christmas Pres. Mother of God. Smirnov I. Church sermon for the twelve feasts. Words, conversations and teachings of St. fathers and teachers of the Church. Kiev, 1901, pp. 637–638. The 1st of these hymns is placed at Vespers before the holiday, the 2nd at the beginning of Matins, the 3rd at the end of Matins (at laudes). This verse serves as the introitus for the liturgy. Prokeimenon (graduale) at the liturgy. Offertorium (verse during the offering of the Gifts) at the liturgy. These verses are taken mainly from the Song of Songs, from the poetic descriptions in that book of the mysterious beloved; evang. Songs of Elizabeth and the Virgin Mary. These verses are borrowed into the service from the Latin translation of the Bible, called the Vulgate, made by Bl. Jerome from the translation of LXX and partly from the Hebrew; Therefore, in places this translation differs from the glories. Bible, and from Russian. Often these verses are borrowed from psalms used in services. At the service, the following psalms are placed instead of the regular ones (used on other Theotokos feasts): at Vespers: 109, 112, 121, 126, 147; at Matins: 8, 18, 23, 44, 45, 86, 95, 96, 97. This verse serves as the entrance verse to the liturgy. This and the following verses from the general service to the Mother of God are included as part of the service of Her Nativity. You might be interested in: