Interpretation on the canon of Easter. Moscow Sretenskaya Theological Seminary

09.12.2021

Thy Resurrection, Christ Spase, the angels sing in heaven, and grant us on earth a pure heart to glorify Thee.

Troparion of Easter, voice 5:

Christ is resurrected from the dead, having trampled death upon death, and to those who live in the graves he is given life.

Ipakoi Easter Tone 4:

Earlier in the morning, even more about Mary and the one who had found the stone was rolled away from the tomb, I hear from the Angel: in the light that exists with the dead, what are you looking for, like a man? See the grave shroud: preach and preach to the world, as the Lord, who is dead, has risen, as is the Son of God who saves the human race.

Easter Kontakion, Tone 8:

Even though thou hast descended into the grave, Bezmartne, but he destroyed hell, thou hast resurrected, as the Conqueror, Christ God, to the wives of the myrrhonians the prophetic: Rejoice! and give peace to your apostle, to those who have fallen, give resurrection.

Acceptor of Easter, Tone 1:

An angel cries out more Graceful: Pure Virgin, rejoice, and the river's packs: Rejoice! Thy Son is risen three days from the grave and raised up to the dead: rejoice people. Shine, shine the New Jerusalem, the glory of the Lord is in Thee ascending. Rejoice now and be merry, Zion. But you, Pure One, show off, O Mother of God, of the redemption of Thy Nativity.

Exapostilary of Easter

Having fallen asleep, as it is dead, the King and the Lord, three days ago, Thou didst rise, Adam raised from aphids, and having abolished death: Pascha of incorruption, the world of salvation

EASTER CANON Tone 1

Song 1

Irmos: Resurrection day, let us be enlightened people: Easter, Lord's Easter! From death to life, and from earth to Heaven, Christ God bring us over, singing victorious.

Chorus:

Christ is risen from the dead (before each tropist in the canon)
Let us purify our senses, and we will see the resurrection of Christ shining with the unapproachable light, and rejoice in the river, clearly, so we hear, victorious singing.

Chorus:

Christ is risen from the dead
Heaven should be worthy, let the earth rejoice, let the world celebrate, all visible and invisible: Christ is more east, eternal joy.

Theotokos *:

(Sung from the second day of Easter then giving)

(* Chorus to them: "Most Holy Theotokos, save us", or "Glory ...", "And now ...".)

Thou didst break the limit of mortification, the eternal life that gave birth to Christ, from the grave that rose up that day, All-blameless Virgin, and enlightened the world. Having seen Thy Son and God resurrected, rejoice from the Apostles, God-gracious pure: and hedgehog rejoice first, as if all the joy of wine, you perceived all the blameless God.

Song 3

Come, we drink new beer, the miracle-working is not barren from the stone, but the source of incorruption, from the grave that gave birth to Christ, we are established in Nemzha.

Now all are filled with light, Heaven and earth and hell: may all creation celebrate the rise of Christ, in Nemzha it is affirmed.

Yesterday I was buried in You, Christ, I will be resurrected today for You, crucified in You yesterday, give me your own help, Savior, in Your Kingdom.

Mother of God:

I come to the imperishable life this day, by the goodness of the Born from Thee, Pure One, and all the end of the light that is wrapped in the light. God, whom thou hast given birth to in the flesh, from the dead, as if speaking, having seen him, Pure, rejoice, and this, like God, Most Pure, magnify.

Ipakoi, voice 4th:

Just before the morning, even about Mary, and the founding stone was rolled away from the tomb, I hear from the Angel: in the light of the everlasting existence, with the dead, what are you looking for, like a man? You see the shroud of the grave, tetsyte, and preach to the world that the Lord has risen, who has killed death, that he is the Son of God, who saves the human race.

Song 4

Irmos:

On the divine guard, let the God-speaking Habakkuk stand with us and show a luminous angel, clearly saying: today is the salvation of the world, as if Christ was risen, as omnipotent.

A manly sex, like opening a virgin womb, Christ appears: like a man, the Lamb will be called: blameless, like the tastelessness of filth, our Passover, and as God is true, perfect is spoken.

Like the one-year-old lamb, the Christ blessed crown for us, by the will of all was slain, Easter is a cleansing one, and the sun rises from the grave of red truth to us.

Godfather ubo David, playing in front of the hay ark, galloping in front of the hay ark, the people of God's sanctity, the images of the sake of seeing, we rejoice divinely, as if Christ was risen, as omnipotent.

Theotokos: Who created Adam, Thy forefather, Pure, is built on Thee, and destroy the mortal dwelling with Thy death this day, and illuminate everything with the divine glare of resurrection. He also gave birth to Christ, beautifully shone from the dead, Pure, seeing, kind and blameless in wives and red, today for the salvation of all, rejoicing from the Apostles, Glorify Him.

Song 5

Let us make the morning deep in the morning, and instead of peace we will bring a song to the Lord, and we will see Christ, the Truth of the Sun, life is shining for everyone.

Thy immeasurable benevolence with the bonds of hell, keeping in sight, to the light go to Christ, with cheerful feet, Easter praising the eternal.

Let us begin, the illumination, coming to Christ from the tomb like a bridegroom, and we will celebrate God's saving Easter with all festive rites.

Mother of God:

It is enlightened by the divine rays and life-giving of the resurrection of Thy Son, the Most Pure Bogomati, and the pious gathering is filled with joy. Thou didst not open the gates of virginity in incarnation, Thou didst not break the tomb of the seals, the King of creation: from the resurrected Thou you see, Mother is glad.

Song 6

Irmos:

Thou hast descended into the underworld of the earth and crushed thou the eternal faith, containing the bound of Christ, and three days, like from the whale Jonah, thou art raised from the grave.

Preserving the whole sign, Christ, thou art raised from the grave, the keys of the Virgin unharmed in Thy birth, and thou hast opened the doors of heaven for us.

My Savior, living and non-sacrificial slaughter, as if God Himself brought Himself to the Father by will, you resurrected the all-inclusive Adam, rose from the grave.

Mother of God:

Erected anciently held by death and corruption, incarnate from your most pure womb, to the incorruptible and everlasting life, the Virgin of the Virgin. Descend into the underworld of the earth, into Your bed, Pure, descended, and dwelling and incarnate more than mind, and raising Adam with Him, rose from the grave.

Kontakion, voice 8

Even if you have descended into the grave, Immortal, but you have destroyed the power of hell, and you have risen as a conqueror, Christ God, who prophesied to the myrrh-bearing women: rejoice, and give peace to your apostle, grant resurrection to the fallen.

Ikos

Even before the sun, the Sun sometimes went down into the grave, preceding the morning, looking like the day for the myrrh-bearer of the virgin, and a friend to friends crying: O friend! Come, we will anoint the life-giving and buried body with the stench, the flesh of the Resurrected fallen Adam, which lies in the grave. Let us go, dragging ourselves along like magic, and bow down, and bring peace like gifts, not in swaddling clothes, but in a shroud to the entwined one, and we cry, and cry: O Lord, rise up, grant resurrection to the fallen.

Having seen the Resurrection of Christ, let us worship the Holy Lord Jesus, the One sinless, we worship Thy Cross, Christ, and we sing and praise Thy Holy Resurrection: Thou art our God, don’t we know otherwise, we name Thy name. Come, all faithful, let us worship the holy Christ resurrection: behold, for the Cross has come the joy of the whole world. Always blessing the Lord, we sing His resurrection: having endured the crucifixion, destroy death by death. (Three times)

Jesus is risen from the grave, like a prophecy, give us an eternal belly and great mercy. (Three times)

Canto 7

Having redeemed the youth from the cave, being a man, he suffers as if he was mortal, and the mortal passion in incorruptibility will clothe grace, God is only blessed of the fathers, and glorified.

Wives from the worlds of God-wise follow thee in your tracks: He is also like dead with tears I’m looking for, bowing to the rejoicing Living God, and Your secret Easter, Christ, proclaiming the good news.

We celebrate death, the destruction of hell, the beginning of another eternal life, and playfully sing the Guilty One, the one blessed father of God and the pre-glorified one.

As if truly sacred and all-festive, this is a saving night, and a radiant, luminous day, the herald of the rise of the present: in her, the flightless Light from the coffin of the flesh ascends to all.

Mother of God:

Having killed your Son, Thy death, All-Immaculate, today, to all mortals, a gift abiding forever and ever, is One God, blessed and glorified by the Fathers. Reign over the whole creature, having been a man, dwelt in Thy, God-gracious, womb, and having endured crucifixion and death, was resurrected divinely, having made us together as omnipotent.

Canto 8

This is the named and holy day, there is one Sabbath, King and Lord, holidays are a feast, and triumph is celebrations: in onzha let us bless Christ forever.

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

Lift up your eyes around you, Zion, and see: behold, I have come to you, like a shining light, from the west, and the north, and the sea, and the east of your children, in you blessing Christ forever.

Ternary:

Most Holy Trinity our God, glory to Thee. Father to the Almighty, both the Word and the Soul, the three united in the hypostases Nature, the Most Substantial and Most Divine, in Thee who are baptized, and we will bless Thee for all ages.

Mother of God:

When You came into the world, the Lord, Virgin Mary, and divorced the womb of hell, the resurrection of the gift to us mortals: let us bless Him forever. Thy Son, Virgin, overthrowing all the power of death, by His resurrection, as a mighty God co-ascend us and adore us: the same we sing of Him for ever.

Canto 9

Chorus:

My soul will magnify the resurrected three days from the tomb of Christ the Life-Giver.

Irmos:

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

Chorus:

Christ new Easter, living sacrifice, Lamb of God, take away the sins of the world.

Oh divine! Oh dear! Oh, the sweetest of Thy voice! With us more falsely you promised to be, until the end of the century, Christ, His faithfulness, the confirmation of the hope of property, we rejoice.

Chorus:

An angel cries out more gracefully: pure Virgin, rejoice, and pack the river, rejoice! Thy Son is risen three days from the grave, and raised up dead people, rejoice.

Oh, Easter is great and most sacred, Christ! About wisdom, and the Word of God, and Power! Give us the truth of Thy communion, in the non-evening days of Thy Kingdom.

Mother of God:

According to Virgo, we are blessed to you in faith: Rejoice, the door of the Lord, rejoice in the animated city; Rejoice, for the sake of us now ascend the light from Thee, Born from the dead, resurrection. Rejoice and rejoice, divine to the door of Light: when Jesus entered the tomb, he lifted up, shining the sun brighter, and illuminating the faithful all, the joyous Lady.

Exapostilarius is self-agreed

Having fallen asleep in the flesh, as if dead, to the King and Lord, thou art three days old, raised up Adam from aphids, and having abolished death: Easter of incorruption, salvation of the world. (Three times)

EASTER VERSE

Verse: May God rise again, and scatter him against him.

Sacred Easter has appeared to us today: New Holy Easter, mysterious Easter, all-honorable Easter, Christ the Redeemer Easter, Immaculate Easter, Great Easter, Easter of the faithful, Easter opening the doors of Paradise to us, Easter sanctifying all the faithful.

Verse: Yako smoke disappears, yes disappear.

Come from the vision of the wife of the evangelist, and cry to Zion: receive from us the joys of the annunciation of the resurrection of Christ; flaunt, rejoice and rejoice, Jerusalem, seeing the King of Christ from the grave like a bridegroom, taking place.

So let sinners perish from the presence of God, and let the righteous be glad.

The myrrh-bearers of the wife, deep in the morning, presenting themselves to the tomb of the Life-Giver, finding an angel, sitting on the stone, and telling them to her face to the verb: what are you looking for Zhivago with the dead? Why is Netlennago crying in the aphids? Come preach as His disciple.

This day, which the Lord has created, let us rejoice and rejoice in it.

Easter red, Easter, Lord's Easter! Easter is honorable to us! Easter! We will embrace each other with joy. O Easter, the deliverance of sorrow, for from the grave this day, as if Christ had risen from the palace, fulfill the verb of the women of joy: preach the apostle.

Glory, and now:

Sunday is the day, and we will be enlightened with triumph, and we will embrace each other. Rtz, brethren, and to those who hate us, let us forgive the whole by the resurrection, and so we cry out.

One of the most striking parts of the divine services of the Resurrection of Christ and the days of Bright Week is the Easter Canon. However, without knowledge of the biblical texts and the foundations of the Church Slavonic language, it is not easy to understand its depth. The author of this article brings to the attention of the reader the interpretation and translation of the Irmos and Troparia, of which the songs of this solemn work are composed.

- Now they will sing the Easter canon ... - said Jerome, - but Nicholas is not there, there is no one to delve into ... For him there was no sweeter writing, like this canon. I used to delve into every word! You will be there, sir, and grasp what is being sung: it will take your breath away!

(A.P. Chekhov. Holy night)

Why does the hero of A.P. Chekhov? What is so special about the Easter canon that causes delight and attention to every word?

The Easter Canon can be considered the central chant of Matins, one of the main church services. Each song of the canon begins to be sung by the clergy in the altar, the choir continues, while the priest, with the Trinity and the Cross in his hands and accompanied by the deacon with a candle, censes icons and worshipers, greeting them with an exclamation: “Christ is Risen!”, To which they reply: “ Truly he is risen! " There is a custom when the clergy, before going out to the censing, as a sign of joy in the Risen Lord, disguise themselves. The cessation and greetings performed by the clergy remind of the repeated appearances of the Risen Lord to His disciples and their joy at the sight of the Savior.

The Easter Canon is the creation of one of the Church Fathers, theologian, Christian songwriter - St. John of Damascus... He was born in the second half of the 7th century in Damascus and came from a well-known and wealthy family. His father, Sergius Mansur, was a high-ranking official under the Arab caliph, and after the death of his father, Saint John inherited his office. Back in Damascus, he became famous for his resolute defense of the veneration of icons and denouncing the iconoclasts. The Life of Saint John tells how Leo the Isaurian, Emperor of Byzantium, angry with him for his writings against the Iconoclasts, sent to the Caliph a forged letter with a message about the allegedly impending conspiracy and the intentions of Saint John to overthrow the Caliph. For this they imprisoned the saint and cut off his right hand. While in captivity, he prayed for a long time in front of the icon of the Mother of God, and his hand miraculously became whole and healthy. The Caliph learned about this miracle and after a second examination of the case was convinced of the innocence of Saint John. In gratitude to the Mother of God, the monk ordered an image of a hand from silver and attached it to an icon, which later became known as the Three-Handed. After that, after not long staying as a courtier, Saint John of Damascene, together with his adoptive brother and teaching companion Cosmas (Mayumsky), went to the monastery of Saint Sava the Sanctified, near Jerusalem, where he remained until the end of his life, being in prayer and literary labors.

The zealous defender of Orthodoxy acquired a well-deserved fame in the Christian world and already “in 813”, according to the chronograph Theophanes, was known under the name “golden-jet”, just as another John was called “golden-tongued” in his time.

The Monk John Damascene is the author of many liturgical texts, which are still adorned with Orthodox divine services. All of his chants can be called exemplary, in all of them you can see the wonderful animation characteristic of a tall singer. Of the several dozen canons he compiled, the brightest, solemn and joyful one is the canon for the Easter holiday. St. John of Damascus compiled the entire Easter service, rich in highly artistic hymns, which clearly express the deep truths of the Christian faith in connection with the greatest event of the Resurrection of Christ.

The Easter Canon consists of the traditional 8 songs, from the first to the ninth (the second song is missing). Each of them begins Irmos - (Greek ειρμός - connection, plexus, row) the first poetic stanza of the canon song, the introductory verse, which is a semantic link between the biblical song and the troparions, a musical link and a model for subsequent troparia of the canon of this song. Usually irmosy canons are a retelling of biblical songs (poetic passages from the Old and New Testaments) or a reference to them. In the Easter canon, they are associated with the Resurrection of Christ. (Easter canon text)

Song 1

Irmos: Resurrection day, let us enlighten people: Easter, Lord's Easter! From death to life, and from earth to Heaven, Christ God bring us over, singing victorious.

Word Easter came from the Greek language (πάσχα), in which it was a borrowing from Aramaic (פסחא) - close to the Hebrew language, which was spoken in Judea in the 1st century. from R.Kh. Easter is originally a Jewish holiday, established in memory of the exodus of the Jews from Egypt, where they were in slavery for 430 years. Pharaoh did not let the Jews go, then God showed him his power by sending 10 plagues to Egypt, the last of which was the most terrible: the Lord defeated all the firstborn in the land of Egypt, except for the Jewish firstborn. In order for the angel of death sent by God to distinguish Jewish houses and pass them by, every Jewish family on the eve of this terrible night killed a lamb, whose meat had to be eaten, and anointed the door frames with blood. The Bible uses the verb passover, What means pass by, bypass, bypass(i.e., the punishment passed by the Jews). After that, the Jews safely left Egypt.

In honor of this event - the exodus of the Jewish people from Egyptian captivity, liberation from it - the Old Testament Passover began to be celebrated. In Christianity, the interpretation of the Easter holiday is different - this is the transition from death to life and from earth to heaven thanks to the death and resurrection of Jesus Christ: Resurrection day! Let us shine (let us be enlightened), people! Easter! Lord's Easter! For from death to life and from earth to heaven, Christ God led us singing a song of victory.

Let us purify our senses, and we will see the resurrection of Christ shining with the impregnable light of Christ's resurrection, and rejoice in the river, so that we may hear, victorious singing.

There is a call here to cleanse your senses in order to see Christ shining with the unapproachable light of resurrection, saying: "Rejoice!" just as He greeted the holy myrrh-bearing women who were going to announce to His disciples about His resurrection from the dead (Matt. 28: 5-9).

In Christianity, the interpretation of the Easter holiday is different - it is the transition from death to life and from earth to heaven thanks to the death and resurrection of Jesus Christ.

Word river is a participle formed from a verb cuts(say), cognate to Russians speak, speak and pod., dating back to the Proto-Slavic * rekti, therefore, at the root of the Church Slavonic participles rivers, rivers, rivers a consonant appears To.

Christ's victory over death revealed Him as the true King. The theme of the triumphant march of the risen Christ permeates many texts of the Easter celebration. The highlighted word - victorious (song)- refers us to the victory song, which in ancient times was greeted by a commander who returned with a victory: Let us purify our senses and see Christ shining with the unapproachable light of the resurrection and saying: "Rejoice!" let us clearly hear, singing the song of victory.

Heaven should be worthy, let the earth rejoice, let the world celebrate, all visible and invisible: Christ bo Vosta, eternal joy.

Particle structures Yes and a semantic verb in the form of the present / future tense, in Church Slavonic grammars are called the desired mood, which, as you might guess, is associated with the meaning of desire, opportunity, goal-setting, and so on. Translation of such constructions requires the introduction of modal particles let it, let it or Yes, which is outdated and often serves as a means of stylization, which is quite acceptable, and sometimes necessary when translating Church Slavonic texts.

Union bo- the same as for, i.e. because since: Let the heavens rejoice with dignity, let the earth rejoice, let the whole world celebrate, both visible and invisible: for Christ has risen, eternal joy.

The heavens, which the creator of the canon calls to rejoice, are “heavenly angels, just like the earth, which he calls to rejoice, are earthly people,” the visible world is people, the entire sensible world, and the invisible one is “the invisible Forces of the holy angels”.

Song 3

Irmos: Come, we drink new beer, the miracle-working is not barren from the stone, but the source of incorruption, from the grave that gave birth to Christ, we are established in Nemzha.

Church Slavonic word beer has the meaning drink, drink, which is invited to us to drink, as if we were at a feast of the Christian faith. At the same time, in this irmos of the canon, one can notice an allusion to the miracle when God, during the wandering of the Israelites in the desert through the prayer of Moses, drained water from the rock - "from the stone barren", just as from the stone tomb of Christ flows, like rain, the source of immortality ... In Russian this irmos sounds like this: Come, let us drink a new drink, not miraculously drawn out of a barren stone, but a source of immortality, poured out of the tomb by Christ, on whom we are established.

Now all are filled with light, Heaven and earth and hell: may all creation celebrate the rise of Christ, in Nemzha it is affirmed.

Verb come true denotes fill up, that is, everything was filled with light: heaven, earth and the underworld: Now everything is filled with light, heaven and earth and hell: let all creation celebrate the rebellion of Christ, on which it is affirmed.

The Monk Nikodim Svyatorets comments on this hymn of St. John of Damascus: “Now, on the day of the Resurrection of the Lord, things are not so that one part of the world is illuminated, while the other is in darkness - no, the whole world, without a single exception, is filled with intelligible by the light of the Lord, risen and shining brighter than the sun, that is, heaven and everything in heaven, earth and everything on earth, and even the dark-like part of hell - and that is still light-like today. So, therefore, let not only the earth and what is on earth, not only heaven and what is in heaven, not only the underworld, but also all creation together, heavenly, earthly and underworld celebrate, let them celebrate the Resurrection of Christ, whose light enlightened them , glistened and so benefited. In addition, let the people of the Gentiles and unbelievers, who sit, as Isaiah says, in the darkness of wickedness and wickedness (see Isaiah 9: 2), may see this great light of the Resurrection of Christ, in which he is established. Some lists contain "in it" (that is, the Resurrection), but it is more correct to write "in Him" (that is, Christ), according to the two interpreters of the canons and in accordance with the song of Anna, in which it is written: "My heart is strong in the Lord." ...

Yesterday buried To Thee, Christ, I will be resurrected today, Thee, crucified unto Thee yesterday, Glorify me, Savior, in Thy Kingdom.

The highlighted verb is the 1 l form. units h aorist, one of the past Church Slavonic times, thanks to its prefix With- indicates the meaning of the compatibility of the action, i.e. I was buried with someone (here - with the Lord). This troparion is built antithetically: Yesterday I was buried with You, Christ, -I rise with thee risen in this day; I crucified with you yesterday: glorify me with you, Savior, in your kingdom!

The words buried yesterday can be interpreted either as a reference to the celebration of the Sacrament of Baptism on Holy Saturday (since in ancient times the baptism of the catechumens was tried to coincide with the evening on the eve of Easter), or as an indication of the services of Holy Week. Resurrection of Christ. Mosaic of the Nea Moni monastery. XI century

Song 4

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

This irmos is a reference to the prophet Habakkuk, the author of the 4th biblical song: "I stood on my guard and, standing on the tower, watched to find out what He would say in me, and what should I answer for my complaint?" (Hab. 2: 1). Saint Gregory the Theologian reconciled these words of the Prophet Habakkuk with the theme of the Resurrection, because under guard he meant the dignity and contemplation of the high priesthood given to him, since the bishops, as mediators between God and people, are allowed to see this with the help of their own mind. The songwriter John says: "Let Habakkuk show us that shining angel who appeared in spiritual contemplation and said:" Today is the salvation of the world. "

The prototype of the Sacrifice of Christ in the Old Testament was the Passover lamb, which was slaughtered on the feast of Passover, sacrificing.

Adjective godly means "preaching about God", and luminiferous- "pouring out light". You can translate this irmos like this: On divine guard, the Theological Habakkuk will stand with us and show the light-bearing Angel, clearly proclaiming: "In this day is the salvation of the world, for Christ has risen as almighty."

A manly sex, like opening a virgin womb, Christ appears: like a man, the Lamb will be called: blameless, like the tastelessness of filth, our Passover, and as God is true, perfect is spoken.

The prototype of Christ's Sacrifice in the Old Testament was the Passover lamb, which was slain on the Passover feast, sacrificing (Ex. 12: 1–5). The lamb was male, young, flawless, perfect, and so was Christ, because “he inexpressibly opened the womb of His Virgin Mother and kept her imprisoned again, according to the written:“ Every male baby, opening a hollow, will be holyly called the Lord ”(Lk. 2:23). Christ is also food, that is, what is eaten by us, how that ancient lamb was eaten. "

The former lamb was perfect, Christ was also perfect, because He was the true God, but He, our Passover meal, devoid of defilement, is called blameless. Word tasteless semantically differs from Russian and means "not tasted, uninvolved". In Russian, this troparion can sound like this: Christ was the firstborn of the male sex as the opening of the virgin womb; but as the one offered for food is called the Lamb, and the immaculate - as not partakers of filth, He is our Passover, and as the true God is called perfect.
Lamb of God; Italy. Ravenna; VI century

Like the one-year-old lamb, the Christ blessed crown for us, by the will of all was slain, Easter is a cleansing one, and the sun rises from the grave of red truth to us.

Here Christ is allegorically depicted as a one-year-old, that is, one-year-old, a baby sheep, because the Law says: “The sheep will be for you one year old” (Ex. 12: 5). In the church language, the annual cycle is called the blessed crown of the goodness of God, and also, according to the Monk Nikodim the Holy Mountain, Christ is so named because “He contains in Himself in a circular manner and in the form of a crown all goodness and goodness” or because, “conquering by his own goodness , He took it to be crowned with thorns for us. " The Greek and Slavic texts differ: in the latter, erroneously, as in most copies, the word Christ is written through ι (Χριστὁς), while it was necessary to write Χρηστὁς - good, cf.: “Bless the crown of the summer of Thy goodness” (Ps. 64 : 12) .

Have a word truth Church Slavonic has several meanings: 1. justice, law; 2. justification; 3.righteousness, truthfulness... Christ is called the Sun of righteousness, that is, righteousness, virtue, which shone for us from the grave. The “one year” of the Savior's earthly life ended with His death on the Cross, but in the Resurrection a new “year” of His being begins for us - in our following the path of His righteousness.

Adjective cleansing means "cleansing", respectively, Christ is our cleansing, cleansing Easter, a sacrifice that is offered for all people: Like a one year old lamb for us -the good crown, Blessed by us, was voluntarily stabbed for everyone, like Easter as a cleansing one, and again shone for us from the grave with the beautiful truth of the Sun.

This troparion commemorates the exultation of the king and the prophet David during the transfer of the Ark of the Covenant to Jerusalem (2 Kings 6: 2-14). The ark, as the Monk Nicodemus of the Holy Mountain points out, “is a symbol of the acceptance of humanity, which the Lord in Himself inexpressibly united with the accepting Deity, just as the ark united the holy things, that is, the tablets, the vessel with manna and the rod of Aaron. The ark was captured by the inhabitants of Azot - this showed that the Lord was also captivated by humanity and descended into hell and talked with the dead, who could justly be called by the inhabitants of Azot as having been deprived of life. And just as the city of Azot could not bear the coming of the ancient ark, but as soon as it arrived there, the idol of Dagon fell and crushed, and diseases and calamities fell on the Azotians, until the ark departed from there ... so when the Lord descended into the places of hell , hell fell and was put to death, and the demons living in it were subjected to many punishments. And as the ark returned back to the Jews, so it returned to Himself and Christ. "

Haymarket(formed from the word canopy - "shadow") the ark is called because in the Old Testament it was only a shadow of the New, and also a prototype of salvation. The Church Slavonic word igrati, as in some other modern Slavic languages, means: 1. jump, dance, rejoice, rejoice; 2. have fun, have fun; 3. fondle; 4.play... In this context, the meaning dance, dance, cf. 2 Kings 6, 16: David, being a king and a prophet, did not hesitate to dance in a special dress, as it is written (that is, in a royal wreath on the head and purple of the autocrat on his body, since he was overwhelmed by joy).

Word sale is "execution, implementation, consequence", images sale- “the fulfillment of types”, that is, we, who see the embodiment of the Old Testament types, are called to applause from the inner joy of our heart: Godfather David danced in ecstasy before the representative (salvation) the ark; we, the holy people of God, seeing the fulfillment of types, will rejoice with divine inspiration, for Christ has risen as almighty.
The appearance of an angel to the women of myrrh-bearers; Byzantium; XI century; monument: Evangeliar (Athos, Dionisiou 587); location: Greece. Athos, Dionysios monastery

Song 5

Irmos: Let us make the morning deep in the morning, and instead of peace we will bring a song to the Lord, and we will see Christ, the Truth of the Sun, life is shining for everyone.

Matinevati means "to get up early in the morning, to stay awake", and the morning - "morning", thus, the songwriter encourages us to rise in the deep, early morning and bring the Lord a song, just as the myrrh-bearing wives with peace (fragrances) came very early to the tomb of Christ ( Luke 24: 1). In addition, the irmos of this song contains a paraphrase of the fifth biblical song of the prophet Isaiah: “From the night my spirit is maturing to You, O God ...” (Isa 26: 9–19). Saint John of Damascus combines these two events and addresses the believers: We will stay awake from early morning and, instead of peace, we will bring a song to the Lord, and we will see Christ - the Sun of truth, radiating life to everyone.

Thy immeasurable benevolence with the bonds of hell, keeping in sight, to the light go to Christ, with cheerful feet, Easter praising the eternal.

When Christ descended into hell, the prisoners who were there - the souls of dead people - were freed and, seeing Christ's mercy ( welfare), walked towards the light with "merry feet." The word “cheerful” in Church Slavonic can mean both “joyful” and hasty ”, but in the original the adverb αγαλλομένω is used, which is translated as jubilant, joyful: Seeing your immeasurable mercy, Christ, bound by the bonds of hell, rushed to the light with joyful feet, praising Eternal Passover.

Let us begin, the illumination, coming to Christ from the tomb like a bridegroom, and we will celebrate God's saving Easter with all festive rites.

In this troparion we see a reference to the Gospel parable of the ten virgins (Matt. 25: 1-13). The Songwriter encourages us to turn to the example of the five wise virgins who, with their lamps lit, entered the intelligible bridal chamber together with the Bridegroom Christ: Let us approach with lamps in our hands to Christ, coming out of the tomb, like a bridegroom, and we will celebrate God's saving Easter together with the triumphant Heavenly shelves.

Song 6

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

Here the prophet Jonah is remembered, who became a type of the Risen Savior (Jonah 2: 3-10): Jonah's sinking to the bottom of the sea is correlated with the descent of Christ into hell, and the release from the belly of the whale on the third day - with the Resurrection of Christ. Verei- these are bolts, locks, they are found in the story about the prophet Jonah (Jonah 2: 7): beliefs rivet it to eternity: and let my life rise out of decay to you, O Lord my God. - I descended to the base of the mountains, the earth with its locks has barred me forever; but you, O Lord my God, will lead my soul out of hell. " The prophet Jonah calls the locks of the earth the underwater sea rocks, to which he descended, being thrown into the sea, and which serve as a barrier to the sea. The Russian version of this irmos is as follows: You descended into the deepest places of the earth and broke the eternal bolts that held prisoners (bound), Christ, and on the third day, as from Jonah's whale, rose from the grave.

Preserving the whole sign, Christ, thou art raised from the grave, the keys of the Virgin unharmed in Thy birth, and thou hast opened the doors of heaven for us.

As the Monk Nicodemus Svyatorets points out, the meaning of the present troparion is as follows: “Just as you, O God-Man Christ, when you were born, came forth inexpressibly and beyond comprehension from the virgin womb of Your holy Mother, completely without damaging (that is, corrupting) the keys of Her virginity, so and when resurrected, You similarly preserved the signs intact and unharmed, that is, the seals of the tomb, with which the bishops and Pharisees secured it: “They are better,” says the Scripture, “having established the tomb, signifying the stone with the Custodian” (Matthew 27:66). And having penetrated, Lord, without corruption and above reason, through these two closed gates - both the virgin womb and the sealed coffin - You have accomplished this great and truly amazing deed - through these two gates you opened for us the still closed gates of Paradise. "

All people, not only Judea, but all "new Israel", are invited to participate in the Kingdom of Christ.

My Savior, living and non-sacrificial slaughter, as if God Himself brought Himself to the Father by will, you resurrected the all-inclusive Adam, rose from the grave.

Prefix co- in a word resurrected indicates the meaning of the joint action, that is, Christ, having resurrected, together with Him resurrected Adam, who is called nationwide, because he became the ancestor of all peoples: My Savior, a living and unstable sacrifice! You yourself, as God, voluntarily bringing to the Father, You raised with You the common ancestor Adam, having resurrected from the grave.
Three youths in a fiery cave; Byzantium; XI century; location: Greece. Phocis, monastery of Osios Lucas

Canto 7

Irmos: Having redeemed the youth from the cave, being a man, he suffers as if he was mortal, and the mortal passion in incorruptibility will clothe grace, God is only blessed of the fathers, and glorified.

This irmos mentions three Jewish youths whom the Babylonian king Nebuchadnezzar threw into a red-hot furnace, but they were saved by God (Dan. 3: 26–56). And the One who once saved the youths from inevitable destruction Himself suffered in order to clothe mortal (human nature) with the beauty of incorruption. Church Slavonic word passion it matters not only a strong desire, as in modern Russian, but also suffering, torment. The Monk Nicodemus says: “As the three youths were saved unharmed and untouched by the fire of the furnace, so the perishable and mortal body of the Lord not only did not suffer decay in the grave (that is, decay into the elements of which it was composed), but also acquired beyond that incorruption and immortality. "

The Russian text of the seventh Irmos will be as follows: He who has rescued (saved) the youths from the furnace, having become a man, suffers like a mortal, and with His suffering clothe the mortal in the beauty of immortality, the One blessed God of the fathers and glorified.
The appearance of an angel to myrrh-bearing wives. Evangelism to the Apostles (Mark 16, 5) (Luke 24, 9-11); Balkans. Serbia. Dechany; XIV century.

In this troparion, the holy myrrh-bearing women are remembered again, who hastily walk to the tomb of Christ. " from the world", That is, with incense, to anoint the body of the deceased Savior, according to the custom of the Jews. They bring to the grave not only myrrh, but also tears, because they did not find the body of the Sweetest Jesus and were looking for Him (iskahu - the form of 3 l. Plural imperfect, one of the past tenses). Later, when the holy women heard from the Risen Christ: “Rejoice!”, Their crying changed to joy, and they worshiped the Lord as Living and as God, and then informed the apostles about the secret Easter, that is, about the mysterious Resurrection. Bowing and evangelize- these are forms of 3 liters. plural aorist, past Church Slavonic time, as indicated by the easily distinguishable ending -sha... Myrrh-bearing wives are called godly- "wise in God, wise in God", and the word wife- can mean, as in some modern Slavic languages, not only a wife (spouse), but also just a woman, in this sense it is just used in relation to the myrrh-bearers. Translation into Russian of this troparion: The Wise Wives hurried after You with incense. But Whom they, like a mortal, were looking for with tears, to Him they gladly worshiped as a living God, and to Your disciples, Christ, they announced the mysterious Easter.

We celebrate death, the destruction of hell, the beginning of another eternal life, and playfully sing the Guilty One, the one blessed father of God and the pre-glorified one.

It says that we celebrate the death of death itself, its inability to have a destructive effect on a person, the abolition of hell, the place where the souls of all the departed are forcibly staying, the beginning of eternal life. Participle playfully, if we recall the above meanings of the verb from which it is formed, it can literally be translated as "with a dance", that is, with glee: We celebrate the mortification of death, the destruction of hell, the beginning of another - eternal - life, and in rapture we sing of the culprit - the One God of the Fathers, blessed and glorified.

All-festive- this, according to the dictionary, "deliberate of the holidays", that is, famous, eminent, especially revered. Essence- feminine participle formed from a verb to be... In this way: Truly sacred and worthy of any triumph is this salvific and radiant night, the luminous day of resurrection, the harbinger, into which the eternal Light from the sepulcher in the flesh shone for all.

Canto 8

Irmos: This is the named and holy day, there is one Sabbath, King and Lord, holidays are a feast, and triumph is celebrations: in onzha let us bless Christ forever.

The Monk Nikodim Svyatorets writes about this irmos: “The hymnographer calls it a luminous one, a feast of holidays and a triumph of celebrations, having borrowed this from the words for Easter by Gregory the Theologian, for there he says:“ She is a feast for us and a celebration of celebrations; it so much surpasses all celebrations, not only human and earthly (that is, birth, youth, marriage, and the like), but even those of Christ and for Christ, as the sun surpasses the stars. ” And the holiday of holidays and the celebration of celebrations is called Sunday, so that by doubling the word, the advantage that this day has over other holidays, such as, for example, the Song of Songs and the Holy of Holies, are called so, with the help of doubling, for the advantage of the named objects ... So, from what has been said it follows that no other day is a holiday of holidays and a triumph of celebrations, except for this one day of light, on which we sing the praises of the Risen Christ forever. "

Vonje is a pronoun like("Which") in the Accusative with a preposition v... You can translate this irmos like this: This desired and holy day, the first from Saturday, regal and main, is a feast day and a celebration of celebrations. In this day we bless Christ forever!

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

In this troparion, all people, not only Judea, but all "new Israel", are invited to participate in the Kingdom of Christ. The Monk Nicodemus of the Holy Mountain thus conveys the thought of the song-maker: “Look, Christians, the glorious and bright day of the Resurrection and the Kingdom of Christ has come, who promised to give us new drink and the fruit of grapes. So, come today, brothers, on this glorious day, we will drink from the divine joy of a new drink of grape. " And he called the joy divine, because this spiritual wine, that is, the mysterious blood of our Lord, intelligibly cheers the hearts of us who receive communion, as this Psalm saying goes: “And wine cheers the heart of a man” (Psalm 103: 15). He called this drink new, because it renews and makes incorruptible our decay and corruption ": Come, let us taste the new fruit of the vine, Divine joy, on the glorious day of the resurrection, and take part in the Kingdom of Christ, singing Him as God forever.

Lift up your eyes around you, Zion, and see: behold, I have come to you, like a shining light, from the west, and the north, and the sea, and the east of your children, in you blessing Christ forever.

Here we see a paraphrase of the words of the prophet Isaiah: “Lift up your eyes all around and see your children gathered together: behold, all your sons come from afar and your daughters will take off on ramech” (Isa. 60: 4) and again: “Behold, these will come from afar, these are from the north and from the sea, and from the land of Persia ”(Isa. 49:12). Saint John Damascene in this troparion turns to the new Zion - the Catholic Church, and primarily to the Jerusalem Church, the mother of all Churches: Lift up your eyes, Zion, and look around: for, behold, your children, who bless Christ in you forever, have come together to you, like divinely shining luminaries, from the west, and the north, and the sea and the east.

Father to the Almighty, both the Word and the Soul, the three united in the hypostases Nature, the Most Substantial and Most Divine, in Thee who are baptized, and we will bless Thee for all ages.

If we are attentive to the Divine Liturgy on Easter days, we will hear that instead of the Trisagion (“Holy God, Holy Mighty, Holy Immortal, have mercy on us”) is sung “ The elites were baptized into Christ, put on Christ ... "(" All of you who were baptized into Christ put on Christ "). And this is no coincidence, since, as already mentioned, they tried to baptize the catechumens on the eve of Easter. Saint John, knowing this, addresses the Holy Trinity on behalf of all baptized Christians in general: « Father Almighty, and the Word, and the Spirit, the One Being in three Persons, the Most High and the Most Divine! We are baptized into You and we will bless You in all ages. "

Canto 9

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

The Monk John Damascene calls the Holy Church of Christ the New Jerusalem, to which he addresses with the words: "Shine, shine!" get in the light... “The poet doubles this word, firstly, to confirm enlightenment, and secondly, because of an excess of joy, because it is customary both for those who confirm something and those who are overjoyed to double the same word, as he said and the great Gregory: “Renewal, renewal of our holiday, brothers; let it repeat itself with pleasure! " (Word on New Week). Word show off(in the text - show off) means "to rejoice, to triumph", shine (hopes- form 3 l. units h aorista) - "to produce light, illuminate with light, illuminate": Shine, shine, the new Jerusalem, for the glory of the Lord has risen over you! Rejoice now and show off, Zion! Rejoice, Pure Mother of God, about the resurrection of the One Born by You.

In this troparion, a paraphrase of the Book of Song of Songs: “ The voice of my beloved! .. let me hear your voice, because your voice is sweet "(Song 2: 8, 14), which at first glance describes the earthly love of a young man and a girl, but is traditionally understood as an allegory about God and the Church. This is confirmed by the following words of the troparion: "With us more falsely promised Thou to be, to the end of the century, Christ ..." referring to the last words spoken by the Lord after the Resurrection to His disciples on Mount Galilee: “ Behold, I am with you all the days until the end of the age "(Matt. 28: 9). The Russian version of this troparion is as follows: Oh divine, oh beloved, oh your sweetest word! For you did not falsely promise to be with us until the end of the age, Christ! Having it as the basis of our hope, we, the faithful, rejoice.

The feast of Holy Easter reminds us in a special way of the purpose of our earthly existence.

An angel cries out more gracefully: pure Virgin, rejoice, and pack the river, rejoice! Thy Son is risen three days from the grave, and raised up dead people, rejoice.

The imagery of the Annunciation - an angel who greets the Mother of God with the word "Rejoice" - is carried over to the Resurrection of Christ. Word packs, which can often be heard at many divine services during the deacon's proclamation of litanies (prayers), means "again, again." The river is a verb cuts(say, promise) in the form of the present / future tense. Saint John Damascene writes in this troparion: The Angel cried to the Blessed One: “Pure Virgin, rejoice!”, And I repeat (say again): “Rejoice! Your Son was resurrected on the third day from the sepulcher. "

Oh, Easter is great and most sacred, Christ! About wisdom, and the Word of God, and Power! Give us the truth of Thy communion, in the non-evening days of Thy Kingdom.

This troparion, as the Monk Nicodemus Svyatorets says, “the hymnist borrowed from the epilogue the words for Easter by Gregory the Theologian, for he says the following there:“ But great and sacred Easter, and the cleansing of the whole world! - I will talk with you as with something animated. The word of God, and light, and life, and wisdom, and power! - I rejoice at all your names. " So, as he said there, the singer repeats his words here almost literally, except that the Theologian, with the help of the rhetorical device of personification, refers to the inanimate Easter, and John here refers to the animated Easter - Christ, for he heard what the Apostle Paul says : "For our Passover was devoured for us by Christ" (1 Cor. 5: 7) ". Adverb truer, used in a comparative degree, is translated into Russian as "more precise, clearer", but in our context it acquires the meaning of "more clearly, more perfect": O great and most sacred Easter, Christ! Oh, Wisdom, and the Word of God, and Power! Grant us more perfect communion with You on the eternally bright (not knowing the sunset) day of Your Kingdom.

The feast of Holy Easter reminds us in a special way of the purpose of our earthly existence and graciously opens the curtain of future bliss with Christ the Savior for us. The joy that awaits everyone in the Kingdom of Heaven can be felt already here on earth. The joy of the Risen Savior helps to survive sorrows, gives hope and strength when difficulties arise. The authors of Easter hymns help us to feel this joy of the Resurrection, through the hymns they created, we become participants in the unity of the Old and the New in the Risen Christ, we triumph the victory of Life over death.

The Easter Canon can be considered a hymn to the Easter celebration. The Holy Monk Nicodemus Svyatorets exclaims: “Oh, if only all of us, both singing, and reading, and listening to the real canon of the day of light, brilliant and bringing joy to the world, were not only singers, readers and hearers of the thoughts and commandments contained in this canon, but they were also their creators in practice. We were raised together with the Risen Christ both through faith and through Holy Baptism, which takes place in the image of the burial and Resurrection of the Lord. Oh, if only we could begin to conduct a new life, which befits those who have been resurrected with the Lord Christ, as Paul proclaims to us: “As Christ lifted up from the dead with the glory of the Father, so we will also begin to walk in the renewal of life” (Rom. 6: 4 ). Today we learned from the Risen One about a new life. If only we could keep it to the end, having new thoughts, uttering new words and doing new deeds worthy of the new Resurrection of Christ ... ”.

Maria Khazhomiya, candidate of philological sciences

We also bring to your attention the conversation of Fr. Andrey Tkachev on the theme of the canon of Easter:

Keywords: Easter, celebration, canon, John of Damascus, interpretation, explanation.

(Literal translation) Resurrection day, let us enlighten, people: Easter, Lord's Easter, for Christ God translated us from death to life and from earth to heaven, the victory song of those who sing. (Slavic text) Resurrection day, let us enlighten people, Easter, Lord's Easter, from death to life and from earth to heaven, Christ God bring us over, singing victorious. (Translation by Lovyagin) Resurrection day! Let us be enlightened, people! Easter! Lord's Easter! For from death to life and from earth to heaven, Christ God led us, who sing (the song) of victory. Interpretation It is customary for rhetoricians to dispense with some praiseworthy words without a preface and immediately proceed to the forthcoming subject of their speech. Therefore, John Damascene, the rhetorician of the rhetoricians and the panegyrist of the panegyrists, imitating them, begins the real canon of the day of light, without the acrostic, which in the canons in some way occupies the position of a preface. With two brilliant things, John, brilliant in life, brilliant in word and supremely brilliant in soul, would like to make the bright day of the Resurrection of the Lord shine, worthy of the shining of this day.
Firstly, he decorates this bright day not with any other voice, but with the first one, because it is a voice that has a direct, impetuous and noble melody. This voice originates from the Dorians, which are now the inhabitants of Monemvasia in the Peloponnese, and therefore the voice itself, as the musicians say, is called Doric, four-part and Naossian for the reasons they are considering. And I will say in general: as the day of Easter is a holiday of holidays, and a celebration of celebrations, and a day more brilliant than others, so the first voice sung on this day is a voice more brilliant than all other voices. Therefore, in accordance with the general opinion of all musicians, he was recognized as worthy to take first place in the row of all voices, as evidenced by his inscription:
The art of making chants, honoring your sounds
Gives you first place - about dignity!
Secondly, the brilliant singer adorns the brilliant day with the brilliant sayings of the brilliant panegyrist Gregory the Theologian, so that from the words of the brilliant panegyrist, with the help of the brilliant songwriter, through the brilliant voice and with the help of brilliant speeches, the brilliant singer brilliantly composed a brilliant melody, in accordance with all the double agreement ... And it is surprising that he not only takes the subjects of his sermon from the Theologian, but also literally uses his expressions. Look, for example: the simple and unadorned beginning of the first canto is drawn from his theological source, for in his word, at his own delay, he makes such a beginning: "Day of resurrection," and then says: "And let us be enlightened with triumph." In the word for Easter he literally writes the following: “Easter, Lord's Easter” and again in the same word, interpreting what the word Easter will mean, he says: “This word (that is, Easter) means transition, historically - flight and resettlement from Egypt to the Canaanite land, and spiritually - the exit and ascent from the lowest to the highest and to the land of promise. " So, the singer, having linked these three sayings into one irmos, makes the theme of the aforementioned creation of the Theologian the topic of his own irmos, saying this: "It's the day of resurrection, therefore, on this day, let us be enlightened, all Orthodox people of the Church."
Then he accordingly names the reason for such great enlightenment - because it is the Lord's Passover. The singer repeats the word "Easter" twice in order to show the extreme exultation of his soul, for those who rejoice repeat the names of those things and those names that they rejoice in, because the strongest joy prompts them to do so. And the Theologian repeats the word "Easter" three times in honor of the Holy Trinity, as he himself says about it: "Easter, Lord's Easter, I will say again - Easter to honor the Trinity." Accordingly, the singer then interprets the word "Easter", presenting it as the reason why we should be enlightened, and indicates how to enlighten ourselves: in justice, we, the Orthodox, should be enlightened today and celebrate Easter, since Vladyka Christ did not transfer us from earth into the land, that is, from the land of Egypt to the land of promise and from the populated place to the wilderness of Sinai, as He translated ancient Israel, but He transferred us from death to life and from the earth and earthly transferred us to Heaven and heavenly. Therefore, we sing in this way to the Lord who blessed us that truly victorious song that the Israelites sang after they crossed the Red Sea: "We sing to the Lord, gloriously be glorified" (Ex. 15: 1).
Behold, beloved reader, and marvel at the wise method that the divinely inspired singer uses in this irmos, for he composed this irmos both from the theme of Sunday and from the theme of the first song. After he said: "Let us be enlightened, people," he deliberately used the word "Passover" and called it a transition, in order to make us remember the passage that the Israelites made across the Red Sea, and thus connect the first song with the Passover holiday and give we understand that that sensual transition of the Israelites was the image of our clever transition and that their Chamfer was the image of our Passover. For from the word "Chamfer", which means transition, Easter got its name by transforming the thick sound F into a simple P alternating with it and a simple K into a thick X alternating with it, as the Theologian Gregory says: “Some, taking this for a name saving suffering (that is, the word "Easter", from that suffering (toà pasce ‹n) that Christ endured for us), then adapting the sounds to the Hellenic language, after changing F to P and K to X, they called this day Easter. And the learned habit made the word more common, because it became close to the ears of many, like a more pious speech ”(Word for Easter.
Beautiful and solemn are the words of praise to the title “Easter” by Joseph Briennius, who exclaims: “Easter is the transition from darkness to light; Easter - coming from hell to earth; Easter - ascent from earth to heaven; Easter is the transition from death to life; Easter - the resurrection of fallen mortals; Easter - the appeal of those expelled from Eden; Easter - the release of the captives by corruption; Easter is the true life of the faithful; Easter is the delight of the whole world; Easter is the veneration of the Divine Trinity. The naming of Easter does not saturate, because the grace expressed through it is manifold: it is also the relaxation of souls, it is the joy of minds, it is the relief of bodies, it is the enlightenment of the eyes, it is the delight of the lips, it is pleasure, it is warmth, it is peace, it is joy "(Word 3 on Luminous day, vol. 3).

Troparion

(Literal translation) Let us purify our feelings and see how Christ shines with the unapproachable light of the Resurrection and how “Rejoice!” says - we will clearly hear the triumphant song. (Slavic text) Let us clear the senses and see with the impregnable light of the Resurrection of Christ shining and Rejoice in the river, let us hear the triumphant singing. “Rejoice” we will clearly hear from him singing the (song) of victory (Matt. 28: 9; 1 Tim. 6:16). Interpretation Since a person is made up of soul and body, he has two kinds of feelings - five spiritual and five bodily. The senses of the soul are as follows: mind, reasoning, opinion, imagination, perception; and bodily senses - sight, hearing, smell, taste, touch. So, the sacred singer calls on us to keep the intelligent feelings of our souls clean from bad wishes and anger, from blasphemous, crafty and shameful thoughts, and simply say, from all passions called spiritual. Likewise, he encourages us to keep our bodily senses clean. Our eyes should be kept clean from theatrical and song performances, amusements and other shameful and evil spectacles that arouse the sting of carnal pleasures. Our hearing must be kept pure so as not to hear worldly songs and foul language. In a similar way, Damascene encourages us to keep our other feelings from harmful objects, because through feelings, as through some windows, mental death enters, according to the written: "Outward death through the window" (Jer. 9:21).
It seems that the singer borrowed these reflections from Gregory the Theologian, who says: “Observed until the fifth day (the lamb sacrificed for Easter, which also represents Christ); maybe because my sacrifice is a cleansing one for the (five) senses, from which my fall and in which I fight, since they receive the sting of sin in themselves ”(Word for Easter). So, if we are purified in relation to the feelings of the soul and body, and especially in relation to the mind and sight, then we will certainly be honored to see with the intelligent eyes of the soul the Lord Christ, who, having risen from the grave, shines brighter than the sun with such a great and superior light of the Resurrection that it is impossible to approach this light because of its brightness. For the Lord also said in the affirmative: “Blessed are you who are pure in heart, for they will see God” (Matthew 5: 8). And the word “unapproachable” the singer borrows from Paul, who says: “One who has immortality, is unapproachable in the living light” (1 Tim. 6:16). Likewise, if we cleanse ourselves by the inner and intelligent hearing of the soul and by the external hearing of the body, then we will undoubtedly also hear definitely and clearly how the risen Christ says to us, as myrrh-bearers: "Rejoice!"
What am I saying? If we purify ourselves not only in relation to these two senses - sight and hearing, but also in relation to all feelings in general, we will taste the intelligible grace of the Risen Lord: our intelligent sense of smell, being purified, should smell the intelligible aroma and fragrance of the world emitted by the Risen Master, as it is written: "The stench of your world is more than all the scent" (Song 1: 2). Likewise, our intelligent taste will taste the intelligible goodness of the Risen from the dead, according to the words of Scripture: "Taste and see that the Lord is good" (Ps. 33: 9). Likewise, our clever sense of touch will feel the intelligible embrace of the Risen One, according to the written: “His shuytsa under my head and his right hand will embrace me” (Song 2: 6). Therefore, the divine Gregory the Sinaite said: “He who does not see, does not hear and does not feel spiritually is dead” (Ch. 77). Likewise, the spirit-bearing and having an exalted mind, Saint Callistus, explains a certain saying, which has been entirely preserved in manuscripts, in which he shows that God, out of love for mankind, becomes accessible to any intelligent feeling.
If a person can taste the intelligible grace of the risen Christ with all intelligent and bodily senses, then how does the divine John here mention only two - spiritual vision (that is, the mind, for as the eye is for the body, then the mind is for the soul, according to the divine Damascene) and bodily vision, similar to the hearing of the soul and the body? To resolve this bewilderment, we say: only two of these feelings are mentioned by the singer, firstly, because they are the first, basic and most important, in contrast to the others; secondly, because at the Resurrection of the Lord, the myrrh-bearers activated only these two feelings, for through the sight of their eyes they saw the Risen Christ, and through hearing they heard the sweetest words that the Risen Jesus said to them after the Resurrection. If Mary dared to activate the touch, it, however, remained inactive, for she heard that the Lord forbade her this, saying: "Mary, do not touch Me" (John 20:17).
So, if we purify ourselves in regard to the senses, especially these two, we will taste the grace of the Risen One, as we said above; if we remain unclean in regard to them, we will not be deemed worthy to see Christ or hear His voice, because, according to Solomon, “wisdom will not enter into an evil soul; And Gregory the Theologian said: "The world is not entrusted to a corrupted vessel" and also: "It is not allowed for the unclean to touch the clean" and after: "Therefore, you must first cleanse yourself, and then talk about the clean" (First Word about theology). What can I say? If we are impure by sight and hearing, we not only will not see the surpassing and all-lustful face of the Risen Master and will not hear His sweetest voice, but we will also be convicted by Him when He tells us these words of the prophet Isaiah: and you will not see ”(Isa. 6: 9). An unclean person with feelings of soul and body is unclean in heart, but an unclean heart does not accept the Sacrament of God. Therefore, the Lord said that not those who have an unclean heart, but those who are pure in heart will see God (Matt. 5: 8).

Troparion

(Literal translation) Let the heavens rejoice in dignity, and the earth rejoice, let the world celebrate, both visible and all invisible, for Christ has risen, eternal joy. (Slavic text) but the world, all visible and invisible, Christ is more vosta, eternal joy. (Translation by Lovyagin) Let the heavens rejoice worthily, the earth rejoice, and let the whole world celebrate, visible and invisible; for Christ has risen - eternal joy (Psalm 95:11; 1 Cor. 15:20). Interpretation And this troparion with its laudatory thought is connected with the previous one and is borrowed from Gregory the Theologian. Damascene took the expression “Heavens rejoice, but the earth rejoice” from his word for Christmas, where he says the following: “And to say together: let the heavens rejoice and let the earth rejoice for the sake of the Heavenly, then the Earthly” (that is, Christ), and the Theologian, in turn, borrows this from David, who says: "Let the heavens rejoice and the earth rejoice" (Psalm 95:11). The expression "May the world celebrate, but all visible and invisible" he took from the words of the aforementioned theologian at Easter. In this word, an angel appears to the saint, who says: "Now is salvation to the world, visible and invisible!" And Damascene borrowed the expression "Christ for rise, eternal joy" from his own words at Pentecost, for there Christ is called a feast and rejoicing: "In the very Word and God and our Lord Jesus Christ, the true feast of the saved and rejoicing." Most likely, the expression "Christ is risen" is taken from the same word of the Theologian mentioned above, for the saint says there immediately after the words "Visible and invisible": "Christ from the dead (that is, rose). “Rebel with Him, too,” and Gregory the Theologian took this from the Apostle, who said: “Christ has risen from the dead, the beginning of the dead was made” (1 Cor. 15:20).
So, the heavens, which the singer calls here to rejoice, are heavenly angels, just like the earth, which he calls to rejoice, are earthly people. Or, with the help of the personification technique, Damascene calls upon the soulless elements themselves to rejoice because of the abundance of joy in the Resurrection of the Lord. The same meaning is seen in the following words of the singer: “May the world celebrate, the whole visible and invisible”, for the visible world he calls people or the entire sensible world, resorting to the method of personification, and the invisible world is the invisible Forces of the holy angels, for says Gregory the Theologian: “May there be a general triumph of the heavenly and earthly Forces. For I am sure that the heavenly Powers rejoice and triumph with us now; because they are philanthropic and God-loving ”(Word for Christmas).
The Monk Nicodemus means the word St. Gregory the Theologian "On Easter and about your delay", pronounced on the following occasion. When St. Gregory, against his will, was made a presbyter, with the appointment of assistance in the management of the Nazianz flock to the bishop, his aged father; then St. Gregory, out of a sense of humility and because in his new appointment he saw an obstacle to his striving for a contemplative life, retired to Pontus, however, a little later, on the very day of Easter, he returned to Nazianzus and uttered the real word. (Translator's note ").
With these considerations, the Theologian shows that he does not accept this opinion of many, that is, that Easter is named so from the name of saving suffering, but, as he himself says, Easter is renamed from Fask, and this is true. Firstly, because we see that seventy interpreters changed the word "Chamfer" into "Easter", and we read in the book of Exodus: "Sneest it with diligence, Easter is the Lord's" (Ex. 12:11) and also: “This is the law of the Passover” (ibid., V. 43), and in many other places. Secondly, because if Easter comes from the word "suffer" (pasce ‹n), then it no longer means" transition "- the singer himself calls this opinion empty and many others say the same. And Chrysostom implies a different understanding of the word "Easter": "And this very name of the holiday, if interpreted, has in truth the greatest advantage - for, on the one hand, Easter, according to the interpretation, is a passing by and means that the destroyer who defeated the firstborn , walked past Jewish houses; on the other hand, it denotes the actual passing of the destroyer past us, when once and for all he passed us, who were raised by Christ to eternal life ”(Word first on Easter of eight, the beginning of which is“ Earthly Easter ”).
The salvation of the invisible world, according to Nikita, the interpreter of the Theologian, is either that the lost one of a hundred sheep (Adam and those descended from Adam) was found and the missing was filled, or, which is more likely and more appropriate, that the angels, being at first difficult to move on evil, but not immobile, accepted saving immutability not by nature, but by grace, and are no longer afraid of a change for the worse and the death that results from it. Why does he say that the entire visible world was saved, while not all people were saved? We answer that this is said according to the purpose of the Savior, because Christ died and rose again for all, and according to the outcome of the work, only those who believed and kept the commandments were saved.
Zonara also says: “Let the Heavenly Powers rejoice over the salvation of people, for if, as the Lord said, there is joy about one sinner who repents, then would not heaven rejoice over human salvation? They also rejoiced that through the saved the heavenly rank of angels that had fallen from heaven is being replenished, for that heavenly world should have been replenished and not lacking, as Gregory the Theologian said: “The heavenly world should have been replenished. Christ commands - let us not resist. Earthly (that is, people living on the earth) may, having got rid of the tyranny of demons, rejoice in order to fulfill the prophecy of Isaiah, which says: "God will take away every tear from the face of the earth" (that is, from every man; see Isa. 25: 8) " ".

Song 3

(Literal translation) Come, we will drink a new drink, miraculously brought out not from a barren stone, but from the tomb of Christ, who rained down the source of incorruption - in Him we are affirmed. (Slavic text) Come, drink new beer, not from a barren stone, miracle-working, but incorruption is a source from the tomb that has given birth to Christ, in Him we are affirmed. (Lovyagin's translation) Come, let us drink a new drink, miraculously brought out not from a barren stone, but from the tomb, which brought out the source of incorruption, (from the tomb) of Christ, on which we are established ( Ex. 17: 6; Matt. 20:29) Interpretation It is perplexing why the singer mentions in this irmos a new drink, which has no connection with the third song, the song of the prophetess Anna? To resolve this bewilderment, let us say that if we are attentive, we will find this irmos corresponding to both the holiday of the Resurrection and Anna's third song - listen here. The name “Kingdom of God” in the Holy Scriptures is used in many meanings, so is the Resurrection of the Lord, as the Lord Himself called it, saying: “From now on, drink no imam from this fruit of the sign, until the day that I am new with you in the kingdom of the Father Mine ”(Matthew 26:29), because here He calls His Resurrection the kingdom, according to the interpretation of Chrysostom and Theophylact. So, knowing this, the divinely inspired singer in particular calls upon us, Orthodox Christians, to drink this new drink, which the Lord has promised. And the new drink is truly new, since it renews and makes us incorruptible, who are dilapidated and corrupted by sin. Since we are resurrected with Christ through faith, it is clear that we, accordingly, are renewed together with Him and together with Him we overcome corruption. Thus, this irmos corresponds to the theme of the Resurrection of the Lord.
Corresponds to the irmos and the third song of Anna, since it is written both here: “In Nemzha we are established”, and in Anna’s song: “Confirm my heart in the Lord” (1 Sam. 2: 1). The irmos is also connected in another way with the third song - the song says: "Be firm in my heart," and the irmos speaks of the rock, which is the hardest. Therefore, the hymnographer, in order to show the connection of the irmos with the third canto of Anna, turns to the ancient history of the book of Exodus, in which it is written that water flowed out of a split hard stone. Therefore, he says: “Come, Christ-loving nations, to drink new water, which renews us and makes us incorruptible, not the same as the one that the people of Israel drank. That, thanks to miracles, flowed out of a barren and solid stone. If it was new, because of the wonderful way in which it was poured out, it was not new, to renew and make incorruptible those who drank it. So, let's drink not this kind of water, but water from the source of incorruptibility, that is, water that makes us incorruptible and renews, the water that Christ who has risen today emits from a stone tomb, just as the same Christ sent out the former source of corruptible water from a stone. In Him, in Christ, we, the faithful, are asserted, as if on a solid stone and an unshakable foundation, as Paul says: “For the architecton is wise the foundation of ... . 3: 10-11).

Troparion

(Literal translation) Now everything is filled with light: heaven, earth, and hell; therefore, let the entire creation celebrate the rebellion of Christ, in whom it is affirmed. (Slavic text) Now all is filled with light, heaven and earth and hell: may all creation celebrate the uprising of Christ, in Nemzha it is affirmed. (Lovyagin's translation) Now everything is filled with light - heaven, earth and (places) hell; let all creation celebrate the rise of Christ, on which it is established (Ephesians 4:10). Interpretation Before the Lord's descent into hell, the heavenly ranks of angels were the second lights, generously illuminated by the first light of the Trisun Deity. And the heaven of heaven, that is, the so-called fiery sky, itself was a place of light, because it was the dwelling of God, who is the first and highest light: “The heaven is the heaven of the Lord” (Psalm 113: 24). The earth and what is on it were illuminated by the sun, moon and stars. Hell alone was devoid of light and was the most terrible dark place. God spoke about him to Job: "Weigh, in which earth the light is settled, there is a place for something?" (Job 38:19). After Christ descended into hell, hell was filled with the inaccessible and non-evening light of the Divine Himself.
So, knowing this, the wise John composes the chant like this: “Now, on the day of the Resurrection of the Lord, things are not so that one part of the world is illuminated, and the other is in darkness - no, the whole world, without a single exception, is filled with intelligible by the light of the Lord, risen and shining brighter than the sun, that is, heaven and everything in heaven, earth and everything on earth, and even the dark-like part of hell - and that is still light-like today. So, therefore, let not only the earth and what is on earth, not only heaven and what is in heaven, not only the underworld, but also all creation together, heavenly, earthly and underworld celebrate, let them celebrate the Resurrection of Christ, whose light enlightened them , glistened and so benefited. In addition, let the people of the Gentiles and unbelievers, who sit, as Isaiah says, in the darkness of wickedness and wickedness (see Isaiah 9: 2), may see this great light of the Resurrection of Christ, in which he is established. Some lists contain "in it" (that is, the Resurrection), but it is more correct to write "in Him" (that is, Christ), according to the two interpreters of the canons and in accordance with the song of Anna, which says: "My heart is strong in the Lord."

Troparion

(Literal translation) Yesterday I was committed to burial with You, Christ - I rise today with You, resurrected; I was crucified with You yesterday - now glorify me, Savior, in Thy Kingdom. (Slavic text) Yesterday I was buried in You, Christ, I am resurrected with You today, crucified in You yesterday; Lovyagin) Yesterday I was buried with You, Christ, today I will rise with You risen; yesterday I crucified with you; glorify you yourself, Savior, and me in your kingdom (Rom. 6: 3; 8, 17). Interpretation And this troparion was borrowed by the singer from the early words of Gregory the Theologian, for his pious, majestic and magnificent language is rhetoric there: “Yesterday I crucified with Christ, today I am glorified with Him; yesterday I died with Him, today I revive with Him; Yesterday I was buried with Him, today I am resurrected with Him. " So, the same words are literally used by John of the same name of grace in composing the chant here, because, addressing the Lord Christ, he says: “O God-Man, Jesus Christ, risen from the grave! Yesterday, through my faith, I was buried with You in the tomb, and today, through the same faith, I rise from it with You; yesterday I was crucified with you, so today glorify me with you in your kingdom. " Why, then, did the singer change the order and at first set "he was buried", and then "he was crucified," after all, it was not the coffin that preceded the Cross, but the Cross to the coffin? We answer that, according to Theodore, the songwriter did so, having the power and freedom of the poet, because poets tend to express their thoughts in a special way: the first to speak later, and the next - first. The wise Nikita, the interpreter of the great Gregory, says that it was set "to be crucified" because it is more dishonorable than "buried in burial" - after all, the Cross is dishonorable and inglorious than the grave. Therefore, the word "be crucified" is contrasted with the word "ask for glory." That is why the anonymous interpreter said: "The buried one rises, and the crucified one is glorified, for the Cross is the glory of Christ."
So, since the Lord is first resurrected and then glorified, the opposite of the Resurrection is the tomb, and for this reason Damascene first put the word "buried" for the sake of the Resurrection, and then "be crucified" for the glory that follows the Resurrection, for so the Theologian to I added “co-crucified” to the word “co-crucified”, and added “I am glorified” to “co-crucified”. How are we buried and crucified with Christ? In two images. The first and more particular is that. that through the suffering and sorrow that we experienced during the fast of the Holy Forty-day, we gave ourselves up to burial together with Christ; if we gave up all attachment to the world, we were crucified with Him; we became nailed to the flesh by the fear of God, and through the joy of the Resurrection and Easter, we were resurrected again and were glorified together with Christ: "We are still suffering with Him, and we will be glorified with Him" (Rom. 8:17). The second and more general image is as follows. The Lord of all took over our whole nature, according to which He was crucified, buried, resurrected and glorified. Therefore, since we are not only people who are similar to Him by nature, but also believe in Him without doubt, we all say that through faith we are crucified together with our crucified Lord, we are buried together with Him, buried, and consequently, through the same faith, they were raised together with the Risen One from the dead and glorified together with the One who was glorified after the Resurrection, since His members are ours, and our members have the same head. Some say that this troparion was said for the sake of those who received Baptism on the night of this very Lord's Passover. See also the troparion of the Almighty Father. We were buried with Him and crucified in Baptism, as Paul says: “Elites were baptized into Christ, they were baptized into His death. Let us be buried for Him by the baptism into death ”(Rom. 6: 3-4).
Let us note here that the divine Cosmas, similar in disposition and soul to the God-inspired John, with love and diligence labored over the canon for this feast of the luminous Resurrection of the Lord. This canon of the second voice has irmos "Come people ...". It is kept in the library of the royal and majestic Vatopedi monastery, as its inhabitants announced to us. The word that has come down to us from the fathers is announced that first the divine Cosmas read his canon and praised him by holy John, then the divine John read his own. When he reached this troparion: "Now all is filled with light, heaven and earth, and hell ..." did not miss out on the outside. So, I am defeated and I admit my defeat. Therefore, let your canon belong to the primacy and superiority and let it be sung by the people in the churches of Christ, and let mine remain in mystery and in darkness, as unworthy of the light both because of its meaning and because of the sad and deplorable voice with which it was composed and which in no way corresponds to the brilliant and joyous Resurrection of Christ. "
Macarius of Egypt correctly said in the twelfth discourse: “You must be crucified with the Crucified, suffer with the Sufferer, so that after this you will be glorified with the One who is glorified (Rom. 8:17). For the bride needs to suffer with the Bridegroom and through this become a fellowship and co-heir of Christ. And no one is allowed without suffering, bypassing the uneven, narrow and narrow path, to enter the city of saints, to rest and reign with the Tsar for endless centuries. "

Song 4

(Literal translation) On divine guard broadcasting about God, Habakkuk, let him stand with us and show the light-bearing angel, loudly speaking: “Today is salvation to the world, for Christ has risen, because He is omnipotent.” (Slavic text) On divine guard, God-speaking Habakkuk may with us and will show a luminous angel, clearly saying: today is salvation to the world, as Christ has risen, as Omnipotent. as omnipotent (Hab. 2: 1; Isa. 9: 6). Interpretation And for the first troparia this singer of the same name is truly worthy of admiration, and for the real irmos of the fourth canto he is worthy of praise and amazement, because he, if in the first and third songs and borrowed many sayings from the words for Easter by Gregory the Theologian, but the very preface of the mentioned word "I will stand on my guard" is pronounced by the wonderful Habakkuk, and Damascene kept it ova in order to conveniently and extremely wisely bring the irmos into conformity with the fourth canto of Habakkuk. Since the interpretation of the present troparion is difficult for perception and is unclear, for this we should here, at the beginning, speak about the words of Habakkuk and about the vision that Gregory the Theologian saw, and then interpret the irmos so that its interpretation becomes comprehensible to everyone.
Prophet Habakkuk, since he saw that many are tempted by Providence and the judgments of God and think: as if God neglects the fact that the wicked and the unrighteous despise and devour the pious and righteous, he wanted to experience the incomprehensible fate of God. Therefore, he says: "I will stand against my guard, and I will go up to the stone, and I will look at the hedgehog and see what the Lord will speak in me and what I answer to my reproof" (Hab. 2: 1). The meaning of these prophetic words, according to the interpreter Nikita, is as follows: I want to keep my mind rising above all worldly care through sobriety, attention and mental prayer (for the watchmen is called sobriety, heartfelt attention and mental prayer), and thus through this intelligent watch I will ascend, like on a rock solid and unshakable, to the height of contemplation, and from there, as if from the top of a mountain and a high place, I will talk about what words God spoke to me, and about what I must answer to reproof, that is, to the reproaches of the aforementioned tempted ...
These words of Habakkuk, Gregory the Theologian, agreed with the theme of the Resurrection, because Habakkuk himself in custody did not mean sobriety and attention, but the dignity and contemplation of the high priesthood given to him, for bishops, mediators between God and people, are allowed to strive for them and see it with their own mind, of course. And those who say (Joseph Briennes also refers to them, who claims that the angel who appeared to the Theologian was Gabriel - the second word to the Annunciation), that in a vision that was by the behest of God, the Theologian saw an angel and heard what he said, deviate greatly from the truth, because they do not speak in accordance with the words of the Theologian. He himself, making a preface in his word for Easter, says: “I will stand for my guard, says the wonderful Habakkuk. I will also become with him now, according to the given to me from the Spirit of power and contemplation; I will look and find out what will be shown to me and what is spoken. I stood and looked: and, behold, a man ascended to the clouds ... and an image as an image of an Angel ... He exclaimed in a loud voice and said: "Now is salvation to the world, the visible world and the invisible world!"
So, after this was thought out in advance, the holy singer borrows the words of both Habakkuk and the Theologian and says: "The Prophet Habakkuk, who once stood guard over his mind, let him also stand with us today." He appropriately names the name of Habakkuk, in order to show that this song and this canon have as their theme the Resurrection and awakening of the Lord, because the name Habakkuk is interpreted as "the father of awakening." Then he says: "Let Habakkuk (or the prophet himself, or the Theologian speaking on behalf of Habakkuk) show us that shining angel who appeared in spiritual contemplation and said:" Today is the salvation of the world. " The songwriter does not add the rest of the angel's words: "To the visible world and the invisible world", but leaves them, because he said them earlier in the troparion of the first canto, when he wrote: "May the world celebrate, all visible and invisible." He said that the contemplated angel cried out loudly (θιαπρυσιως), that is, in a voice as shining as fire and light, because the word diaprus ... wj comes from the word "fire" (pàr) with a rearrangement of the letter r, like the word " the fourth "from tštarton becomes tštraton, and" temple "- from kÒtrafon to krÒtafon, and many similar cases are found in poets.
Why did the singer add at the end of the troparion "As Christ is risen as omnipotent"? In order to show that Christ's Resurrection transcends all the limits and laws of nature, and was the work and accomplishment of only one omnipotent Deity, for whom no work is impossible, for He alone is omnipotent. Paul, showing this, said: "According to the work of the power of His strength, even more about Christ (meaning the Father), raising Him from the dead" (Eph. 1: 19-20), and again: "For even I was crucified from weakness, but he lives by the power of God "(2 Cor. 13: 4), and also:" As Christ is lifted up from the dead by the glory (that is, the Divine) of the Father "(Rom. 6: 4). Therefore, Chrysostom, explaining the saying of Jacob, “You are asleep as a lion and as a Skeemen, who will awaken Him” (Gen. 49: 9), says this: “He called his death dormition and sleep, and connected the resurrection with death, saying:“ Who will excite Him? " Nobody else but He is Himself "(Word to the dictum" Father, if it is possible ").

Troparion

(Literal translation) Male, because He opened the virgin womb, Christ appeared; since He is food (βροτὁς), He was called a lamb, and blameless - as one who did not eat filth, our Passover, and since He is true God, He is called perfect. : as a man, a lamb, will be called: blameless, as tasteless of filth, our Easter, and as God is true, perfect is spoken. (Lovyagin's translation) Our Easter is a male sex, since Christ who opened the virgin womb is Christ; He is called a lamb, as offered for food, - blameless, as not partaking of impurity (sin), and as the true God - he is called perfect (Ex. 12: 5-11; John 6:54). Interpretation And this troparion is borrowed by the singer from the word on Easter the great Hygory, for this is how Gregory allegorically represents our Easter in terms of the lawful Chamfer and very subtly interprets the sayings of the Law, which read the following: "May he take kiyzhdo from home to his fatherland ... the sheep is perfect, the sex is masculine" (Ex. 12, v. 3 and 5). Interpreting them, the Theologian says the following: “For this a sheep is taken - out of gentleness and like a robe of the ancient naked, for such is the slaughter that was brought for us, which is, and is called the robe of incorruption. Perfectly - not only according to the Divine, in comparison with Whom nothing is more perfect, but also according to the perceived (that is, according to humanity), which is anointed with the Divine, it became one with the Anointed One and, I dare say, the baptismal God. The male sex - because, according to great power, by violence it breaks the virgin and motherly bonds, and the male sex is born from the prophetess, as Isaiah preaches. Immaculate and unclean, because it heals from vices and from heart infirmities and defilements. "
So, the most suitable of these allegories and references of the great Theologian is taken by the sacred singer in basic outline and weaves into a melody in the present troparion, and he cuts off the excess and says that the lamb that was sacrificed on the Passover feast in the Old Testament was an image of our Passover. , Christ, really slain on the very day of Good Friday, on which this lamb was slaughtered. Therefore, as he was a male, a lamb, young, without flaws, perfect, such was the depicted Christ. The lamb was male - Christ was also male, because he inexpressibly opened the womb of His Virgin Mother and kept her again imprisoned, according to the written: “Every male baby, opening his mouth, will be holy as the Lord” (Luke 2:23). Christ is also food, that is, that which is eaten by us, just as that ancient lamb was eaten, - because the Lord says: "You eat my flesh and drink my blood and have an everlasting belly" (John 6:54). And Gregory the Theologian writes: “We will eat the lamb” (Word for Easter). That lamb was blameless (that is, without any blemish and bodily defect), Christ was also blameless, because he did not taste (that is, did not experience) any defilement of sin, “like iniquity,” says the Scripture, “do not create, below you will be found flattery in his mouth ”(Isa. 53: 9). The former lamb was perfect, and Christ was also perfect, because He was true God. What is more perfect than the Divine? The theologian adds that Christ was perfect in humanity, because from the very conception it was anointed with the Divine and became what the anointed one was, that is, thanks to deification it became God and like God.

Troparion

(Literal translation) Like a one-year-old lamb blessed by us, a good wreath was sacrificed for everyone of our own free will, Easter is a cleansing / redemptive one, and again the sun shone for us from the grave of the beautiful truth. , by the will of everyone, a byst was slain, a cleansing Easter, and the sun was rising from the grave of red truth to us. (Lovyagin's translation) The crown we blessed - Christ, like a one-year-old lamb, voluntarily sacrificed for everyone on a cleansing Easter, and again from the grave shone to us, ( as) the beautiful sun of righteousness (Ps. 64:12; 1 Cor. 5: 7). Interpretation Since in the previous troparion, the sacred singer allegorically depicts Christ as a male being, and a lamb, and innocent, and perfect - as that lamb slaughtered for Easter , now here he allegorically depicts the same Christ as a one-year-old, that is, one-year-old, a baby sheep, for the Law says: “The sheep will be for you one year old” (Ex. 12: 5). This troparion is borrowed from the words of the same Gregory the Theologian. Since he calls Christ a one-year-old (ἐvιαύσιοv) and for other reasons, and especially - as a blessed crown of goodness - like David says: "Bless the crown of summer (ἐvιαυιοἁ) for Thy goodness" (Psalm 64:12) - and like the Sun righteousness, fulfilling and completing the circle of virtues, then the wise John thus composes a chant, saying: "The Lord who is blessed today and glorified by us is a good (that is, good) crown." Therefore, the word χρηστὁς should be written through h (Χρηστὁς - good), and not through i (Χριστὁς - Christ), as it is incorrectly spelled in most copies, so as not to damage the dictum of the Prophet David, which reads: "Bless the crown of the year of Thy goodness", because and the Theologian said (as stated above): "Blessed crown of goodness."
Why is the Lord Christ called the crown of goodness? Because it contains in Itself in a circular manner and in the form of a crown all goodness and goodness; or because, conquered by his own goodness, he took on the idea of being crowned with thorns for us, as it is written in the book of Song of Songs: there is a congregation of the Jews, for in the flesh He descended from them) on the day of his betrothal and on the day of the joy of his heart (that is, when He became the bridegroom of the Church from among the Gentiles, on the day of Great Friday) ”(Canto 3:11). So, Christ, who is our true and cleansing Passover, voluntarily sacrificed Himself for all people, like a one-year-old lamb. This saying is borrowed from Paul, who says: "Our Passover was devoured for us by Christ" (1 Cor. 5: 7). In addition, and for another reason, Christ is called one-year-old, Who is the Sun of righteousness (that is, of all virtue), who produces the year with its annual rotation. “For the sun of righteousness will shine,” says Malachi, “for you who fear ...” (Mal. 4: 2). So, He rises today as the brightest sun and shines beautifully from the tomb, as if from the eastern side of the horizon and from the royal bridal chamber, as David also says about the Sun: ...
The saying of Malachi is interpreted by Cyril of Alexandria: “The Only Begotten Word of God shone on those who are in the world, and, clothed in our likeness, became flesh and dwelt with us, and those who were in darkness and darkness shone like the sun with its own radiance and sending a shining ray of true knowledge of God into the souls of believers, showed them pure, wise and knowledgeable in all good deeds. In addition, although we were led to this lordship and were enriched, as Blessed Paul says, “in every word and in every knowledge” (see 1 Cor. 1: 5) and in every wisdom, we still see it as in a mirror and fortune-telling ( see 1 Cor. 13:12) and we know only in part, but after a time, perfect will come and we will be in the fullest knowledge of Christ, who again shone to us from Heaven and abolishes that which is in part, and knowledge in the mirror and fortune-telling, who has shone but as for the most perfect and filled their minds with a kind of Divine and ineffable light and washed with the outpouring of the Holy Spirit. "

Troparion

(Literal translation) The Godfather David jumped in front of the symbolic ark, jumping, and we, the holy people of God, seeing the omens, may rejoice with divine inspiration, because Christ has risen, for He is omnipotent. the people of God are holy, the images are sold out in sight, we rejoice Divinely, as if Christ has risen, as if Omnipotent. : for Christ was resurrected as omnipotent (2 Sam. 6; Eph. 1:18). Interpretation of the name of grace, John borrows the real troparion from the ancient history of the ark of the covenant, for when the ark was captured by foreigners, and then again freed from their hands and returned to the Jews by the house Aveddara, as it is written in the sixth chapter of the second book of Kings, - then King David, inspired by extreme joy, began to jump and dance in front of the ark ... So, the singer, considering this story as the image of the tomb and the Resurrection of the Lord, says: “In ancient times, the Godfather David jumped in a dance in front of the symbolic and lawful ark, and we, the holy people of God, seeing the fulfillment and end of these ancient omens and prototypes, may we rejoice today, yet joy pleasing to God and inspired by Him. As Gregory the Theologian said, “let us celebrate not splendidly, but divinely; not worldly, but premium; we will not decorate the doorstep of houses with wreaths, we will not make faces ”(Word for Christmas). Therefore, the singer, having said “Let us rejoice,” adds “divinely inspired” in order to make this meaning clear.
How, then, related to the ark, was the symbol of the tomb and the Resurrection of the Lord? This becomes clear from the following. The ark, beloved brothers, is a symbol of the acceptance of humanity, which the Lord in Himself inexpressibly united with the accepting Deity, just as the ark united the holy things, that is, the tablets, the vessel with manna and the rod of Aaron. The ark was captured by the inhabitants of Azot - this showed that the Lord was also captivated by humanity and descended into hell and talked with the dead, who could justly be called by the inhabitants of Azot as having been deprived of life.
And how the city of Azot could not bear the coming of the ancient ark, but as soon as it arrived there, the idol of Dagon fell and crushed, and diseases and calamities fell on the Azotians, until the ark departed from there: “And it became burdensome, - says the Scripture, - the hand of the Lord was on the Azotites, and tormented them, and struck them on their seats, Azot and its surroundings "(1 Samuel 5: 6), and also:" And the ark of the Lord in the village is a foreigner for a month seven, and their land is boiled with mice " (1 Samuel 6: 1) - so when the Lord descended into the places of hell, hell fell and was put to death, and the demons living in it were subjected to many punishments. And as the ark returned back to the Jews, so Christ returned to Himself, when His holy soul returned to the body and the body was resurrected, therefore Gregory the Theologian said: “Christ is in Himself - you also ascend” (Word for Easter).
So, is it really not fair to rejoice for us, the Orthodox, who were honored to see the end and fulfillment of the above-mentioned symbols and prototypes of the ark? Or how not befitting for us to rejoice in spirit on the Lord's Resurrection? And if David, being a king and a prophet, did not hesitate to dance in special clothes, as it is written (that is, in a royal wreath on the head and a porphyry of the autocrat on his body, since he was completely possessed by joy), then why are we not spiritually dancing today and not applause from the inner joy of our heart? If, for the sake of only a representative, symbolic and wooden ark, he showed such great joy that his wife Michal found in this a reason to consider him insane: in his heart ”(2 Kings 6:16), - if, I say, he was so happy, how much more just is it for us to show every kind of spiritual joy and exultation, because the Lord has risen as omnipotent and has resurrected the whole human race?
Why does the singer say: "Christ is risen as if omnipotent"? In order to show, as we said before, that His Resurrection from the dead surpassed all the limits of nature (because among the Greeks, the resurrection of bodies was considered impossible and at the same time unworthy of faith). In order to be resurrected, only one action of the omnipotent power of the Godhead was required, and showing this, Paul said: "According to the work of the power of His strength, even in Christ (meaning the Father), raising Him from the dead" (Eph. 1:19 -20), and in another place: “For even though they were crucified from weakness, but he lives from the power of God” (2 Cor. 13: 4). Look, the singer said: “I am Risen,” which means: He Himself raised Himself as omnipotent, just like He Himself said: “Destroy this Church and raise it up three days later” (John 2:19). If Paul says that the Father raised Him up, he said this because the action of the Father and the Son is one and indivisible, and everything that belongs to the Father belongs to the Son, and, on the contrary, everything that belongs to the Son also belongs to the Father.
In some lists, brotÒ (mortal, man) is erroneously written through O. - Translator's note]
The violence, about which Gregory the Theologian speaks here, is interpreted by the interpreter Nikita: “Great is the power of the Lord - for the Theologian calls it violence, - by using which, He exceedingly opened the constipation of virginity, not open by communication with her husband. Together, both virgin and maternal constipation - for the sake of a miracle, for here both, virginity and birth, are united. Isaiah also calls Christ a male sex, saying: "And they approach the prophetess, and in the womb they conceive and give birth to a son ... and first of all accept the labor of gluttony, escape and breed a male sex" (Is. 8: 3, 66: 7). " The Theotokos is a prophetess, as she uttered a prophecy concerning Her Herself: “Behold, from now on they will bless Me all and give birth to” (Luke 1:48).
In Greek, the words "Christ" and "good" differ in only one letter. (Translator's note)
Exquisite is what Zonara says in the interpretation of the troparion of the fourth voice of Octoichus, which reads: “Thou who sees the Church is lifted up”: “Christ is called the sun of righteousness as the creator of times, because this sensual sun also limits the measure of our time. It is also called the sun as the one who enlightened the world by His coming, for as the sun, as it rises, dispels the darkness, enlightens the earth and allows those who have eyes to see what can be seen, and mainly in front of another - the sun itself, so Christ, having risen, dispelled the darkness of unbelief and ignorance of the true God and illuminated the earth, that is, people created from the earth, and allowed those who have intelligent eyes to cognize worthy of knowledge, that is, spiritual things, and mainly in front of another - the One who kindled the intelligent light. Christ is also called the sun because He, being the eternal God, later became flesh, for it was the same with the sun - first there was light, and later the disk was put in the basis and the light was received into it. The Sun of Righteousness, because He contains all virtue, as He Himself said to John: “For in this way it is fitting for us to fulfill all righteousness” (Matthew 3:15), and because He became the cause of all righteousness for all people, for nothing good is accomplished without Him (John 15: 5). The Lord is also called the Sun of righteousness because at the time of His first advent He enlightened those sitting in darkness and the shadow of death and conveyed righteousness, that is, He justified, and at His second coming to those who suffer in this life, voluntarily or from various temptations, He will reward righteous retribution. "
In the original play on words: the Hebrew word "Azot" is consonant with the formation from the Greek prefix "a", meaning negation, and the root "zo" ("life", "live"). (Translator's note).
Literal translation from Greek, since the Greek text of the Septuagint and the Slavic text of the Elizabethan Bible differ in this place. (Translator's note).
According to the sacred Theophylact and John Zonara, weakness is understood in three ways: either bodily weakness, or rottenness in faith, or the weakness of wiles, dishonor and passions, and according to the third meaning, it is said here about the weakness of the Lord, by which He was crucified - because he endured wiles, insults and passions. Just as Paul calls the preaching of the Gospel madness (because it was considered unfaithful), so here he says that Christ was crucified from weakness - so the Jews and Greeks thought, but it was not so in reality.
Gregory the Theologian also said: “He was sent, but as a man (because there were two natures in Him), and if he was sent and as God, what of this? Under the embassy, understand the favor of the Father, to Whom He relates His deeds, in order to honor the flightless beginning and not appear as an enemy to God. He is said to be betrayed (Rom. 4:25); but it is also written that he gave himself up (Eph. 5, v. 2 and 25). It is said that He was raised up by the Father and lifted up (Acts 3:15; 1, 11); but it is also written that He raised Himself up and ascended again to heaven (1 Thess. 4:14; Eph. 4:10) - the first by good pleasure, the second by power ”(Word for Easter). Zonara also said: “And the fact that the Son ascribes His deeds to the Father is a pious deed, and it is not indecent to impute them to the Son Himself, for He is equal to God and can do everything on an equal basis with the Father” (In the interpretation of Octoechos).

Song 5

(Literal translation) Let's get up early / deep in the morning and instead of peace we will bring a song to the Lord and Christ, we will see the truth, the Sun, all life shining / giving birth life is shining. (Lovyagin's translation) Let us rise in the deep morning, and instead of peace we will bring a song to the Lord, and we will see Christ - the Sun of righteousness - illuminating all with life (Luke 24: 1; Mal. 4: 2). Interpretation Again in this irmos the singer mixes the fifth canto with the holiday of the Resurrection. Since Isaiah, the creator of the fifth canto, mentioning the morning, says: “From the night my spirit is maturing to You, O God” (Isa. 26: 9), similarly the Evangelist Luke says about the Resurrection: “In one from Saturday (that is, on Sunday ) the wife came very early to the coffin, carrying the fragrances that you have already prepared ”(Luke 24: 1), - for this reason the inspired hymnographer, combining these two sayings, turns to the pious Christian people and says the following:“ We will also come, brothers who love celebrations , let us imitate those myrrh-bearers and, getting up from our bed early in the morning, we will bring to the Risen Master songs that correspond to His Resurrection, as the myrrh-bearers carried Him myrrh, and we will not sleep and snore on the couches all night. Let us be awake, brothers, on this night of the light-bearing Easter of the Lord, singing psalms and hymns until morning, for the ancient Christians did the same and, lighting lamps, they stayed awake all this night until the seventh hour, waiting for the Lord's Resurrection. " Here is how Gregory the Theologian says about it: “Yesterday everything shone and shone beautifully with us, with which we filled both private houses and public places, enlightening the night with generous lights” (Word for Easter). However, if you Christians cannot stay awake all night, get up at least early in the morning after midnight to celebrate the Lord's Resurrection. And since the sun naturally rises in the morning, if we are awake, we will see through faith how the reasonable Sun of righteousness Christ rises from the tomb, as if from the eastern side, and generates true life for us, believers.

Troparion

(Literal translation) Your immeasurable benevolence, seeing those contained in hellish bonds, hurried to the light, Christ, with a joyful foot, applauding eternal Easter. (Lovyagin's translation) Seeing your immeasurable mercy, contained in the bonds of hell, with joyful feet flowed to (You) the light, Christ, glorifying the eternal Passover (Is. 49: 9; 1 Pet. 3:19). Interpretation The present troparion singer borrows from the prophet Isaiah and Prophet David, for Isaiah says: "In the time of your pleasing obedience to you and in the day of salvation, help you, and create thee, and give thee to the covenant of tongues ... saying to those in chains: go out, and to those in darkness: open yourself" (Isa. 49 : 8-9), and David states: “The Lord will decide the fettered one” (Psalm 145: 7). So, addressing the Risen Christ, Damascene says: “O God-man Jesus Christ! Those who from time immemorial were bound by the intelligible bonds of hell, seeing Your immeasurable beneficence and condescension, for the sake of which You accepted the descent even to the very hell, in order to free those there from darkness and raise them to the light of Your Heavenly Kingdom - seeing this, they hurried with joyful feet to reach the desired light. The singer said this in order to show their great joy, which, pouring into their hearts, poured into the outer members of the body, to the very feet, and made them run with joy. And how was it inappropriate to rejoice at the feet bound for so many centuries, after they were freed from those intelligible chains and bonds and ran freely from darkness to light? Of course, this should be done by those who were previously bound by despair.
They, moved by joy, then applauded and celebrated the true and eternal Passover, glorifying the Risen One with hymns, and celebrated it differently from the Jews from circumcision - just legal, temporary and annihilating along with real life. Or, according to an anonymous commentator, the liberated from hell celebrated their own redemption and liberation as an eternal Passover. And the fact that the real troparion is taken from the above words of Isaiah is clear from the following: as Isaiah mentions these two things - the liberation of those who are bound in bonds and the revelation of those in darkness, so the divine John here speaks of these two - connected by chains (that is, by the bonds hell) and opening out of darkness.
Note, however, that everything that is said here about hell is not said literally and bodily, but is intelligible and personified, for neither those in hell have bodies and legs, because they are souls there, naked from bodies, nor is hell any - either a living or verbal being, the chains and bonds that hell has to bind those in it are not sensible, but intelligible. After all, the first-supreme Peter also speaks of the intelligible bonds of demons: "God did not spare the angels who sinned, but bound them captives of darkness, giving them over to the judgment of those who were tormented" (2 Peter 2: 4), unless someone says that by hell is meant the devil , the root cause and prince of hell, as we have said elsewhere.

Troparion

(Literal translation) Let us approach / draw near, bearing lamps, to Christ coming out of the tomb, as to the bridegroom, and we will celebrate together with the feast-loving rites of the Savior Easter. (Slavic text) chinmi the Savior Easter of God. (Lovyagin's translation) With lamps in our hands, let us go to meet Christ, coming out of the tomb, as a bridegroom, and with joyfully celebrating ranks (Angels) we will celebrate God's saving Easter (Matt. 25: 1). Interpretation As in In the previous troparion, the divine singer urged us to get up in the morning with the myrrh-bearers to praise the Risen Savior, so in this troparion, seeing how the pious Christian people carry lighted candles, they accept this work, that is, luminescence and lamp-bearing, how God-loving, because it prompts us to turn to the example of the five wise virgins, who entered an intelligible bridal chamber with the Bridegroom Christ. So, the following is said by the hymnographer: “O Christian-named Orthodox peoples, come, let us draw near to the Lord Christ, who today comes out of the grave, like a bridegroom from the repose of marriage. Let's approach Him, carrying lighted lamps in our hands in imitation of those five wise virgins. I am talking about not only external lamps, which we prepare with a candle or oil, but also about internal ones, prepared from virtues, especially from generous alms, for it should decorate our lamps and keep them unquenchable. If our alms to the poor are not enough, therefore, the oil of our lamps will become scarce, and they will go out at a time when we will not find any more beggars to give alms and, with the help of alms, make them serviceable again. May this never happen to us, but may we have abundant oil in our lamps, thanks to abundant alms to the poor, in order to meet us the intelligible Bridegroom Christ, Who today comes out of the tomb, and enter with Him into the heavenly bridal chamber and rejoice forever with him.
Let us not only draw close to Christ with lamps, but also begin to celebrate together with the loving festivities of the ranks of the heavenly angels, for they too wish to celebrate today, not only for the sake of the love they have for the Risen Christ, their Master, but also for the sake of that love. which they have for us, people who today have become incorruptible and immortal thanks to the Resurrection of the Lord. " Gregory the Theologian said: “For I am sure that they (the angelic powers) rejoice and triumph with us today; because they are philanthropic and God-loving "(Word for the Nativity of Christ), for it is truly inappropriate that the angels celebrate for the sake of our salvation, and we, the saved, do not celebrate together with them the divine Easter, which is saving the world for the world, but somehow we regret about our salvation.
The Golden-Speaker also speaks in his word for Easter, the beginning of which is “Today is well-timed”: “Today, joy is everywhere in the universe and spiritual joy, today both the people of angels and the face of all the powers from above rejoice in human salvation. So, understand, beloved, the magnitude of joy in the fact that the heavenly powers celebrate with us, for they rejoice in our blessings. After all, if our grace is from the Lord, then so is their joy, therefore they are not ashamed to rejoice with us. " And in a word against the drunkards and on the Resurrection he says: “Now there is joy on earth, now there is joy in heaven. And if at the conversion of one sinner there is joy on earth and in heaven (Luke 15:10), then much more will there be joy in heaven when the whole universe is plucked out of the hands of the devil. Now the angels are rejoicing, now the archangels are rejoicing, now the cherubs and seraphim are celebrating a real holiday with us. "
For according to Zonara (in the interpretation of the third voice of Octoichus), “people were as if bound in hell and embraced by death, they were called from there, bound by despair”, for the righteous hoped for the Resurrection, as this godlike father says elsewhere (that is John Damascene): “Those who were imprisoned in hell and forsaken souls of the righteous remembered You and asked You for salvation, while others from the dead had no hope of escaping the despair there; after the Lord died and was resurrected, they were also released from the bonds of despair, because they learned that they would certainly be resurrected. "
Let us note here, for the sake of lovers of learning, that for six reasons fires, candles, lamps and lamps are kindled in the Church. First, to the glory of God, the true Light that enlightens every person. Secondly, to drive out the darkness of the night and rest, because the divine Jerome wrote against Viglanty: “We light candles not during bright days, but in order to get consolation in the darkness of the night” and Gregory the Theologian said: “It is wonderful with us and yesterday everything shone and shone with the light with which we filled both private houses and public places, enlightening the night with generous lights. " all over the East, at the time the Gospel is being read, a light is kindled, signifying the light of the brilliantly shining Sun, not for the actual expulsion of darkness, but in order to show a sign of joy and gaiety. ”Fourth, in honor of the martyrs and saints, because the same Jerome said: “If some of the people do this in honor of the martyrs (that is, they light candles and lamps), what harm is there? (That is, none.) So, those who light candles, according to their faith getting reward, as the apostle says: "Everyone has a will to have" (2 Cor. 9: 7). And during the burial of the holy martyr Cyprian, lamps were lit up, as the Deacon Pantius narrates, who described his life. Fifthly, those who light lamps, rising to higher objects, comprehend a different meaning and mystery: they mean by this the light of our good deeds, as the Lord said: glorify your Father, Who is in heaven. " They also comprehend the mystery of enlightenment in the century to come, since Gregory the Theologian said: "The lamps that you burn mysteriously form the local light guide, with which we, pure and virginal souls, will go out to meet the Bridegroom" (Word to Baptism). (See also Cyril of Jerusalem in the first reading, and Augustine in the interpretation of Psalm 15, and Eusebius in the life of the Great Constantine, book 4, ch. 22.) Jerome also said that many clergy gathered at the grave of St. Paul and monks with lamps, and Gregory of Nyssa says the same in the life of Macrina, and Theodorite in a word on the return of the relics of the divine Chrysostom. I will add here the sixth reason why the lamps are kindled - for the forgiveness of the sins of those who bring them, for since the lamps are kindled in honor of God and the saints, the sins of those for whom this offering is made are forgiven, whether the living or the dead, as the martyr said Demetrius to the church watchman who stole the lamps.

Song 6

(Literal translation) You descended into the underworld places of the earth and destroyed the eternal bolts that held the tied, Christ, and three days, as from the whale of Jonah, rose from the tomb. (Slavic text) You descended into the underworld of the earth and crushed you eternal faith containing Christ, and you are three days old, like from the whale Jonah, you were raised from the grave. the sepulcher (Eph. 4:10). Interpretation And this irmos accords the singer both with the sixth canto of Jonah, and with the feast of the Resurrection, for, having borrowed from Jonah his dictum, which reads: "Go down into the earth, seal her eternal faith as well as her faith" (Ion 2: 7), and turning to Christ, he says to Him: “O God-man Jesus Christ! You descended to the lowest parts of the earth - to hell, and when you descended there, You broke the bolts that kept the prisoners in hell forever. " The expression "eternal faith" also shows that these bolts were firmly and reliably strengthened and not a single person broke them for centuries.
Sevir refers the saying “Thou art descended into the underworld of the earth” more to Christ than to Jonah, since in fact it was not Jonah who descended into the earth, but the Lord, Who, according to Isaiah's prophecy, destroyed the copper gates and broke the iron bars: “I will go before you , - says the Scripture, - and I will equalize the mountains, I will crush the copper gates and I will break the iron faiths, and I will give these dark hidden treasures ”(Isaiah 45: 2-3), and therefore the reference to the breaking of the fetters of hell is borrowed from this saying of Isaiah, and not from the utterance of Jonah above, because it does not mention this contrition. The singer adds: “After You, Lord, broke the bolts of hell, You rose from the grave three days later in the same way that Jonah came out of the whale three days later, as You Yourself said about it before:“ Like bo be Jonah in the belly of the whale there are three days and three nights ”(Matt. 12:40)”. And the God-bearing Maximus anagogically interprets the above dictum of the prophet Jonah: “He called the fleshly state of depravity the earth, and the eternal barriers — the worst connection, that is, a binding passion for the material” (chapter 602 of the sixth hundredth century of theological chapters).
Troparion:
(Literal translation) Keeping the seals intact / whole / intact, Christ, You rose from the grave, you did not destroy the keys of the Virgin during Your birth, and opened the heavenly gates / doors for us. , the keys of the Virgin, not harming in Thy birth, and Thou hast opened the doors of Paradise for us. Matthew 27:66; Ezek. 44: 2) Interpretation In general, the meaning of the present troparion is as follows. As You, O God-Man Christ, when you were born, came forth ineffably and beyond comprehension from the virgin womb of Your holy Mother, completely without damaging (that is, corrupting) the keys of Her virginity, so when You rose again, You similarly preserved the signs intact, then there are the seals of the sepulcher, with which the bishops and Pharisees secured it: “They walked,” says the Scripture, “having confirmed the sepulcher, signifying the stone with the Custodian” (Matt. 27:66). And having penetrated, Lord, without corruption and above reason, through these two closed gates - both the virgin womb and the sealed coffin - You have accomplished this great and truly amazing deed - through these two gates you opened for us the still closed gates of Paradise.
In addition, it behooves us to know that it is in this respect that the Holy Virgin is likened to the Holy Sepulcher of the Lord, and subsequent events are not similar: after all, the Holy Virgin has always remained entirely a Virgin, and as she was before the birth of the Lord the Virgin and in the birth of the Virgin, so the Virgin remained after birth and always Ever-Virgin, for She kept Herself imprisoned, according to the words spoken by God to the prophet Ezekiel: "Son of man, this gates will be closed and will not be opened, and no one will pass by them, as the Lord God will enter them" (see Ezek. 44: 2 ), and does not stop here, but adds: "And they will be imprisoned." The sepulcher after the Resurrection of the Lord and after the angel rolled away the stone from it, was opened and the myrrh-bearing wives entered it: “When I entered,” says holy Luke, “I did not find the body of the Lord Jesus” (Luke 24: 3). In addition, both Peter and John entered the same tomb, and before them - the angels. And what am I saying that angels, apostles and myrrh-bearers entered the tomb of the Lord? After all, many Romans, and many barbarians, and Greeks, who at one time ruled Jerusalem, when they came to the city, entered the tomb.

(Literal translation) The one who saved / freed children from the furnace, becoming a man, suffers like a mortal and with the help of suffering, the mortal clothe incorruptible in the beauty, one blessed God and the pre-glorified fathers. as if mortal, and mortal passion in incorruptibility will clothe splendor, God alone is blessed of the fathers and glorified. one God of the fathers - blessed and glorified. Interpretation Christ, because He is God, - says the singer, - in ancient times descended into the Babylonian furnace in the form and image of an angel and saved the three youths unharmed from the flame of the furnace, so that the fire did not destroy even a hair on them : “The angel of the Lord came down with those who are with Azariah in the cave and shake off the fiery flame from the cave and create the middle cave as the spirit of dew rustling and fire would not touch them at all and do not insult them, below their cold” (Dan. 3: 49-50) ... So, the One who saved the three youths, later becoming a man like me, and becoming impoverished in my mortality, suffers like a mortal. However, through His suffering, He dresses the mortal confusion of Adam and ours with the beauty of incorruptibility, since not only He Himself after the Resurrection clothed himself with beauty and incorruption, as a man, according to the words of the divine David: “The Lord will reign; but we, too, corrupted by sin, clothed with incorruption for the sake of superior goodness and those natural closeness and affinity with our humanity that humanity had, perceived by Him.
King Nebuchadnezzar himself testifies that he who descended into the furnace in the form of an angel and kept the three youths unharmed from the fire, was the Only Begotten Son of God, saying: “Behold, I see men of four are permitted, and walking in the midst of fire and decay there is in them, and a ghost the fourth is like the Son of God ”(Dan. 3:92). And many fathers, by the angel who went down into the furnace, mean the Angel “great counsel” of Why, according to Isaiah (Isaiah 9: 6). See how the singer properly coordinated this irmos with the seventh canto of the three youths, and with the feast of the Resurrection: just as the three youths were saved unharmed and untouched by the fire of the furnace, so the perishable and mortal body of the Lord not only did not suffer decay in the tomb (that there is decomposition into the elements of which it was composed), but also acquired incorruptibility and immortality beyond that.
Troparion:
(Literal translation) Women in peace, God-wise, hurried / fled after You; Whom they, as a mortal, were looking for with tears, They worshiped with joy - the Living God, and they preached the gospel to Your mysterious Easter, Christ, to your disciples. (Slavic text) to the living God, and your secret Easter, Christ, a disciple of the good news. (Translation by Lovyagin) God-wise wives hurried after you with fragrant colors; but whom they, as the dead, sought with tears, they bowed down with joy, (as) to the living God, and to your disciples, Christ, they announced the mysterious Passover (Mark 16: 1-7). Interpretation This troparion was borrowed by the singer from the book of Song of Songs because there the intelligible bride soul lovingly cries out to the intelligible Bridegroom Christ like this: "Your name is poured out, for this, for the sake of a young woman, you loved you, drawing you: after you we will flow into the stench of your peace" (Songs 1: 2-3). It consolidates and conveniently connects this saying from the book of Song of Songs with the narration of the myrrh-bearers, albeit with one difference: those mentioned in the Song of Songs were young women and ran after the bridegroom to be anointed with his clever peace, while these myrrh-bearers were old and in a hurry, on the contrary, to anoint buried Bridegroom Christ. However, it can be said that the myrrh-bearers, who carried myrrh to the body of the Lord, brought it in order to be spiritually anointed by the Lord, and that these myrrh-bearers were also young women, because in regard to virtues they were young and flourishing. In all other respects, the aforementioned saying of the Song of Songs applies to the myrrh-bearers, since they not only loved the Lord Christ, Who is the intelligible Bridegroom of souls, and rushed after Him, leaving everything worldly, but also attracted Him into their hearts, imprinted Him there with love and cleverly served Him as God and Lord, according to another dictum of the singing bride, which says: "My soul loves him the same, restrain him and do not leave him, until he brought him into the house of my mother and into the chamber of conception of me" (Song 3: 4 ). The house and the palace are the heart of man, the mother and conceived - the wisdom of God, which created everything and the very heart, according to the interpreters of the Song of Songs, and especially to Gregory of Nyssa and the God-bearing Maxim.
So, knowing this, the divine John says: “God-wise women, carrying myrrh, rushed after You, the God-Man Master, with peace and tears, and they brought myrrh either for the sake of godly honor, according to Theodore, or, rather and more correctly, to say, in order to anoint Your dead body according to the custom that the Jews had, so that it remained fragrant and did not suffer from a stench: “On the last (that is, past) Saturday,” says the Scripture, “Mary Magdalene and Mary Jacob and Salome bought perfumes, yes when they come, they will anoint Jesus ”(Mark 16: 1). Since, according to the holy Theophylact, these women did not think of anything great and worthy of the Deity of Jesus, they bought myrrh and were ready to anoint the dead body of the Lord. And they brought myrrh for this purpose, and tears - in order to show the ardent love that they had for their Teacher Jesus and, kindled by which, like a river, they shed tears in order to quench the fire of their hearts a little. Saint Isaac said: “When the remembrance of God was awakened in his mind (that is, in the mind of the one who loved God), then his heart was immediately aroused in love for God and his eyes were tearing abundantly, for love is usually the remembrance of loved ones to awaken tears” (Word 21 ).
They also brought tears because they did not find the longed-for body of the Sweetest Jesus, for if they had found it, perhaps they would have found little consolation in their sorrow and love. And since they did not find him, they cried and wept inconsolably, unable to bear the deprivation of such a great Teacher, Benefactor and Savior, for God-loving souls and hearts know what God and Jesus are worthy, and therefore, when they lost Him, they run up and down, with difficulty seeking Him, and shedding tears of blood for Him. Therefore, David cried inconsolably about the deprivation of God: "Bustling my tears my bread day and night, always say to me every day: where is your God?" (Ps. 41: 4).
So, women, for the reasons mentioned, brought peace and tears. They heard from the Risen Christ, whom they were looking for and who said to them: "Rejoice!" . 16: 7). So, hearing this, they changed their tears into joy and You, Christ, Whom they had previously sought as a mortal, later worshiped with joy together as living and as God, and announced to Your apostles the mysterious Easter, that is, Your Resurrection. " Look, beloved reader, how great benefit tears bring, because they helped the myrrh-bearing wives to see the Risen Christ, they helped them to see the angels, they confirmed them to become the first heralds of the Resurrection and, like the apostles and the Lord's evangelists, accepted the title heralds of the Gospel.
Therefore, Gregory the Theologian also gives every soul such a saving advice - to be zealous and cry in order to be rewarded with intelligent taste of what you have been rewarded with sensually seeing the myrrh-bearers, and says this: “If you are one or the other of Mary or Salome, or John, cry early, see the first stone taken away, and maybe the Angels, and Jesus Himself "(Word for Easter). Great Athanasius also says, pronouncing such praiseworthy words for the New Week [that is, Fomino's Resurrection]: “After His rebellion, the women first saw the disciples and announced to the apostles the Resurrection of Christ, and this is natural, for the destruction that happened through the fault of Eve turned to the devil. Where the disease came from, from there comes healing; from where death began, from there comes the Resurrection. The woman is both the cause of the crime and the messenger of the Resurrection. The one who led the first Adam to fall testifies to the Resurrection of the Second Adam. " Chrysostom also said: “Do you see how great honor the wives were awarded for their caring care? Let us also, men, imitate their zeal and honor the day of Resurrection according to our strength, bringing not sensual peace and aromas, but the fragrance of a virtuous life that comes from deeds. And just as they accepted the reward for their patience - they were honored before all others to see the Master Himself after His Resurrection, to hug His legs and worship Him, so it is possible for each of us, if only we wish, not only to hug His legs, but also to accept His only (through communion) ”(Word on the sepulcher and the Resurrection). In addition, the divinely inspired Cyril of Alexandria, interpreting the dictum of Isaiah: “Wives who come from disgrace, come, are not people who have meaning” (Isa. 27:11), says this: “So, since Israel was neglected, you, wise women, says Jesus, come, and very nimbly, preaching the Resurrection of Him who killed death. Why, then, not the disciples were the first to see Jesus who destroyed the power of death, but the women who were clothed with the dignity of the apostleship? To this, let us say that the Only Begotten Word of God became man in order to serve the non-existent and deliver man from ancient accusations. So, it was necessary, it was necessary that women were given the first gift to proclaim the Resurrection, since the first and most ancient woman directed Adam to the crime, serving the words of the serpent, and brought death. Why shouldn't the causes of such terrible crimes be destroyed through the apostleship? "Where sin multiplies," says Scripture, "grace abounds."
Troparion:
(Literal translation) We celebrate death of death, destruction / destruction / murder of hell, another life of the eternal beginning and, jumping / rejoicing, we sing of the One Who is the cause of this - the One blessed God of the fathers and the pre-glorified one. (Slavic text) We celebrate death of death, hell destruction, another life of the eternal beginning, and playfully sing the Guilty, the One Blessed Fathers of God and the pre-glorified. and pre-glorified (Hos. 13:14; 1 Cor. 15:54). Interpretation In this troparion, the singer shows what great benefits we will enjoy thanks to the Risen Christ, because if it seems that celebrating the Resurrection is one thing, it is still good, which, together with the Resurrection, are generously gifted to us, number in many thousands. Therefore, the poet with the same name of grace says that we, the Orthodox, celebrate today the mortification of death, because since we came to life with the Risen Christ, death was mortified, that is, it remained idle and inactive, and its mortifying and deadly action no longer acts in people. This means that we should ridicule death and, despising its tyranny, recite this victory hymn along with Hosea: "Where is your sting, death?" (Hos. 13:14) and together with the apostle: “Death was devoured by victory” (1 Cor. 15:54), and again with Hosea: “I will redeem from death” (Hos. 13:14).
Today we also celebrate the overthrow and destruction of hell, for after Christ descended into hell for us and freed the souls of the righteous imprisoned there, hell no longer has any power over us - we, believers in Christ and keeping His commandments, after death do not we are retreating into a dark hell, like the ancient righteous, but our souls depart to the heavenly and light-filled abodes and receive partial reward, waiting for the time when they will also receive the perfection of bliss after the resurrection are dead. Therefore, we can ridicule hell, and, trampling on it, speak with Hosea and exclaim with the three youths: “We (God) were taken out of hell and saved from the hand of death” (Dan. 3:88).
In addition, today we celebrate the beginning of another life - eternal, abiding and never having an end. This is the most excellent gift and the greatest boon compared to the first two. Suppose that the Risen Christ would give us a blessed life in heaven, which would be accompanied by all the blessings, but life is not eternal and has an end. Even this, of course, would have been considered by us a great gift and the most excellent happiness. And the fact that he gave us such a blessed and full of all kinds of blessings life, and then added that such a life will not have an end, but will be eternal and endless - this is truly a gift from gifts, blessing from blessings and a blessing from good deeds, therefore the Lord said about it: “I have come, so they have their belly and they have less” (John 10:10). And what is this "superfluous"? This is the eternity of that life and its fullness with every good, as the divine Gregory of Thessalonica interprets. And in fairness, Athanasius the Great pronounces a praiseworthy word on Easter and makes the following preface: “If it were possible before the present to use the languages of the angels and the nature of mortals would acquire the voices of the immortals, and then she, perhaps, with difficulty would dare to sing the gifts of the holiday, for truly gifts grace surpasses the measure of creation: death is driven out of people, hell is deprived of years of power and the human race, condemned by the law of sin, learns to reign by the gift of grace. " And in his word for New Week he says: "Christ, having risen from the dead, turned all human life into a holiday."
The singer also mentions that for the sake of the three aforementioned great blessings that we Christians have received, it is fitting for us to rejoice, and dance, and sing, and thank the First Cause of this, Christ, Who by His Resurrection gave us these blessings, and He alone is blessed and the glorified God of our Fathers. He says this to show that we have before us the seventh canto, for which this expression is distinctive. And if for every slightest blessing that we have received from God, we need to thank Him, as the Apostle declared: “In all things give thanks” (1 Sol. 5:18), how much more should we thank God, who has given us such great, so godly and so incomprehensible and inexplicable benefits?
Troparion:
(Literal translation) Truly sacred and everything is a holiday, this saving night and radiant, which is the forerunner of the luminous day of uprising and into which the timeless Light from the grave shone fleshly for everyone. The herald of the luminous day of the uprising of the present: in her, the flightless Light from the coffin of the flesh ascends to all. John 20: 1). Interpretation And this troparion singer borrowed from a siren with the talent of a rhetorician - Gregory the Theologian, for he speaks in his word for Easter about that radiance arranged by the Christians of that time, who lit lamps and spent all that night until the seventh hours in vigil and waiting for the Resurrection of Christ. But listen to his own words, quoted verbatim: “It is wonderful with us yesterday (and“ yesterday ”is said because this day precedes the Resurrection, and not because the celebration begins shining and shining with light, which we have filled private houses, and public places, when people ... with lavish lights enlightened the night, in the image of a great light.But the present radiance is more beautiful and brilliant (that is, the interval after Resurrection until Sunday evening, since the Church begins the day with evening and ends them on the evening of the next day), therefore that yesterday's light was the forerunner of the great and resurrected Light (this is how the Theologian interprets “yesterday”), and, as it were, a pre-festive joy; but now we celebrate the Resurrection itself, not yet expected, but already completed. "
So, translating these reflections of the Theologian into hymns, John of the same name of grace says: "Truly this saving night of the Lord's Passover (that is, the interval from evening until the seventh hour of the night, when we celebrate the Resurrection of Christ) has become sacred and everything is a holiday." Consequently, he calls the reason why he honored this interval of the night with such glorious and honest names: this six-hour interval of time is the forerunner, forerunner and the eve of the luminous day of the Resurrection of the Lord. And by day he calls the interval from the seventh hour of the night to Sunday evening, for in this interval the Resurrection of the Lord is celebrated, since from the Divinity the Only Begotten Son of God, the beginningless, eternal and true Light, which "enlightens every person who comes into the world," shone forth for all. by the voice of John (John 1: 9). It seems surprising that the singer mentions in these expressions the ineffable light: if this temporary and created light of the sun rises every day from infinitely large limits and our eyes are used to seeing it, how much greater miracle is that from such a small place as the coffin was Lord, the beginningless, eternal and true Light of the Divine rises, although He shone from it only one single time, which makes this miracle for the sake of its singularity even more amazing.
I cannot remain silent here about the story about Mary Magdalene, which is quoted by Saint Modestus, Patriarch of Jerusalem, for it is truly elegant and much coveted for lovers of learning. The most judicious Photius tells about this story in Miriobiblion, reading 275th. “We find that Scripture uses the number seven in relation to both virtues and vices. In justice, the Savior chooses Mary Magdalene, from whom He drove out seven demons, in order with her help to expel the chief of evil from human nature. The stories teach about the virgin life of Magdalene and give a testimony about her, which says that due to the extreme degree of her virginity and purity, she appeared to her tormentors like pure glass. After the Dormition of our Lady of the Theotokos, having gone to Ephesus to her beloved disciple (John), the myrrh-bearing Mary completed her apostolic path through martyrdom, not wanting to be separated from the Virgin and the Evangelist John until her death. As the beginning of the apostles, Peter was named a stone for the unshakable faith that he had in Christ, so she, having become the ancestor of the disciples, for the sake of her purity and lust that she had for Christ, received from the Savior the name Mary, like the Mother of God. And as the Master (Christ) was followed by the face of the disciples, so the Lady and Mother of the Lord was followed by the face of the teaching women, for once, as the Scripture says, the disciples were amazed that the Lord spoke to a woman (see John 4:27). It is clear that the Lord did not have such a custom, but the Mother of the Vladyka made the gospel path together with the Son and the Creator, and the myrrh-bearers followed Her, from their estates serving in the necessary common to all the Lord and disciples ”(Word to the Myrrh-bearers). Let us also note that the sacred hand of this myrrh-bearer, Equal to the Apostles Mary Magdalene, is in the sacred and honest monastery of Simon Peter's cynovia on the holy Mount Athos, pouring out miracles and exuding the grace of healing, like an eternal river, as testifies to that who saw her and kissed her with awe.
The fact that the woman was the first to see the Risen One is amply proved by the divine Gregory of Thessalonica, making the following preface in his speech to the myrrh-bearers: “The Resurrection of the Lord is the renewal of human nature and the revival and restoration and return to the immortal life of the first Adam, who through sin was swallowed up by death, and through death he departed again into the earth from which he was created. How that in the beginning, being created and brought into life, did not see any of the people, for at that hour there was not a single person besides him; after he received the spirit of life, through the breath of God, he was the first of everything else to see a woman, for Eve was the first man after him; so the Second Adam, who is the Lord, having risen from the dead, saw no one of the people, for from his loved ones no one was present (at the same time), and the warriors guarding the tomb, seized with fear, were like the dead; after the Uprising, He saw the first woman among other people, as we heard it when Mark preached the gospel today. "
This is interpreted by the scholiast Nikita: “Mary Magdalene is every active soul who is cleansed with the help of the word of the Gospel commandments from addiction to a real sevenfold life, as from demonic possession; Salome, whose name is interpreted as “peace,” is the soul that conquers the passions, subjugates the body to the soul, through the contemplation of spiritual understandings, accepts the knowledge of beings and, thanks to this, receives a perfect world; John is interpreted as a "dove" and is that soul, gentle and fertile in virtues, who with meekness rejects all passion and with reasoning is ardent towards the birth of spiritual virtues. If your soul becomes such, beloved, come, like the myrrh-bearers, with zeal and zeal (for the morning shows swiftness and diligence) to the grave, that is, to the depth in which the words of the earthly and heavenly are hidden, or to your own heart (for he says God-bearing Maxim, that the heart of each of the faithful is the Lord's coffin, chapter 61 of the sixth hundredth unit of theological chapters), and look with intelligent and sensual tears to find out if the word of virtue and knowledge has risen in you. And if you find in this way, first you will see that a stone has fallen off your heart, that is, a lack of feeling for the word, and after it is rolled away, you will see angels, that is, the movements of your conscience, who will announce to you that the word mortified by malice has risen in you. virtues and knowledge - since in the soul of a person leading a bad life, the right word is inactive, otherwise it is dead. And in general, later you will see God the Word Himself, Who will appear to the mind naked and without images and symbols and fill the mental powers of your soul with spiritual grace. "
See the book Spiritual Exercises in teaching 10 about this.
And with a golden tongue, John appropriately said: “Let us proclaim the Resurrection of the Savior, or rather, glorify our own salvation, for thanks to the Resurrection of Christ, fiery hell is extinguished, the worm that never sleeps, hell comes into turmoil, the devil grieves, sin is put to death, evil spirits are expelled people from the earth ascend to heaven, those in hell are freed from the bonds of the devil and, resorting to God, they say to the devil: “Where is your death, victory? Where is your hell sting? Christ, Who gives us all the blessings, is the culprit of this holy holiday and celebration, for He created us from the beginning, He also saved those who are now perished, revived those who are slain and delivered them from the power of hell ”” (Word for Resurrection, the beginning of which: “Rejoice in the Lord always...").
Therefore, those who call the night of the Resurrection the night of Great Saturday call it that way, since it is the threshold of the Resurrection of the Lord, which is celebrated at the seventh hour of the night and on the whole coming Sunday until evening.

Canto 8

(Literal translation) This eminent / chosen and holy day, one of Saturdays, queen and mistress, holidays, feast and triumph are celebrations - on this day we will bless Christ forever. (Slavic text) This is the named and holy day, one Saturday is king and Lord, holidays are a holiday, and triumph is celebrations: we will bless Christ forever. (Translation by Lovyagin) This eminent and holy day, the only one, the king and Lord of Saturdays, a holiday of holidays and a celebration of celebrations; - in this (day) let us bless Christ forever. Interpretation The singer in this troparion calls the luminous day of the Lord's Resurrection, also called Holy Resurrection, by many high and glorious names and epithets. Moses calls him eminent and saint for two reasons. One is because it is the eighth day and the image of the century to come, and the other is because it is Easter. Regarding the first, Moses says: “And the most holy day shall be named to you” (Lev. 23:36), and about the second, the same Moses teaches: “These are the feasts of the Lord who will be named holy, even call these in their times in the first month, on the fourth, ten days of the month between the evening Passover to the Lord ”(Lev. 23: 4-5). In a similar way, he talks about the feast of Pentecost and the feast of Tabernacles (ibid.). Now, if the holiday of the representative Easter is called eminent and holy, how much more befitting it is to call the eminent and holy the luminous Resurrection, Which brings true and real Easter - the Risen Lord Christ? So, for these two reasons, the singer called this luminous Resurrection of Easter eminent and holy.
He calls this Lord's day Easter and “one from Saturday”, because the word “one / one” here means “the first”, as the day is called in the Book of Genesis: “And it was evening, and it was morning, there was one day” (Gen. 1 :5). Why is the day named one and not the first? Because this day, that is, Sunday, now serves as a prototype of the century to come, and then it will be the same eighth century, with a non-evening and unchanging light, and it will be one endless day. The great Basil, expressing his bewilderment why Moses called this day one, and not the first, says: "In order to raise our thought to the future life, he called this image of the century, this beginning of days, this holy day of the Lord, glorified by the Resurrection of the Lord, as one." According to him, the divine Gregory of Thessaloniki also says: “The Lord's Day is not only the eighth day, due to the fact that it is numbered the eighth after the days preceding it, but at the same time the first day in relation to those days that follow it. This is so that, thus, at the same time, the very day that we call the Lord would be the first and the last, but Moses called it not “the first”, but “one”, as it is very superior in meaning to other days, and is the beginning of the future. century, one and non-evening day ”(Word for the New Week). So, Sunday is the first of the other days of the week, which are all called Saturdays from the main day - Saturday. And among other holidays called Saturdays in Holy Scripture, the first is the Lord's Passover, since it is celebrated for the sake of the Lord's Resurrection from the dead - and through this the uprisings of the entire human race.
The singer calls this luminous Sunday and the queen, borrowing this name from Gregory the Theologian, who says: “The queen of times (that is, spring) will follow the queen of days and bring her as a gift everything that is most beautiful and most pleasant” (Word on New Week). As the sun is called the king of other stars, the mind is of other forces of the soul, spring is the other three seasons, the rose is the queen of other flowers, the carbuncle is the king of other valuable stones, the eagle is other birds, and the lion is other four-legged, so this Sunday and luminous the day of the Lord is the queen of all other days of the year and is called that way. The hymnographer calls it a luminous one, a holiday of holidays and a triumph of celebrations, borrowing this from the word for Easter by Gregory the Theologian, for there he says: “She is a holiday and a celebration of celebrations with us; it so much surpasses all celebrations, not only human and earthly (that is, birth, youth, marriage, and the like), but even those of Christ and for Christ, as the sun surpasses the stars. ” And the holiday of holidays and the celebration of celebrations is called Sunday, so that by doubling the word, the advantage that this day has over other holidays, such as, for example, the Song of Songs and the Holy of Holies, are called so, with the help of doubling, for the advantage of the named objects ... So, from what has been said it follows that no other day is a holiday of holidays and a triumph of celebrations, except for this one day of light, on which we glorify the Risen Christ forever.
Why did the singer call this day the Lady? For two reasons. First, it is named so in the name of the Lord, since it was on this day, and not on some other, that the Lord resurrected, and according to the order of word production, the day was called the Lord from the word “Lord”, therefore this day is consecrated more than other days of the week. Eusebius said about the temples of the Lord that they are named so in the name of the Lord, to whom they are dedicated: called by the Lord "(A word of praise to Tsar Constantine), - if Eusebius said this about the Lord's temples, then how much more just is it to attribute these words to the Lord's day, which received its name not from people, but from the Lord of all. And secondly, the day is called the Lady, since it rules over all other days of the week and surpasses them. Do you see the high and great advantages of the Holy Resurrection?
Troparion:
(Literal translation) Come - a new grape of fruit, divine joy, on the glorious day of the uprising of the Kingdom and Christ, let us partake, singing Him as God forever. (Slavic text) Come, a new grape of birth, divine joy, on the deliberate days of resurrection, let us partake of the Kingdom of Christ, singing Him like God forever. (Lovyagin's translation) Come, let us partake of the new grape fruit - divine joy, on the eminent day of the resurrection and the kingdom of Christ, singing him like God forever (Matt. 20:29; Ps. 103: 15) Interpretation Usually, Christians on the luminous day of Resurrection have three things: first - that they immediately get up to chant the Risen Christ and glorify His Resurrection with godly praises and songs; the second is that they kindle candles, lamps and lamps in order to intelligibly meet with them the Risen Lord, who has shown everyone the light of His Resurrection; and the third is that they partake of the Divine and ungodly Mysteries of the Risen Savior, if, according to the sacred canons, they do not have any obstacles and were first prepared for this.
So, to this third canonical and holiest custom of Christians, that is, to the communion of the ungodly Sacraments, John of the same name of grace prompts us with the help of a real troparion. He borrowed its meaning from the Lord, Who said to His disciples: “From now on, drink not the Imam of this fruit of the sign, until the day that I drink new with you in the kingdom of My Father” (Matt. 26:29) (The Kingdom of the Father is called Resurrection, according to Chrysostom and Theophylact). So, borrowing this, the singer says: “Look, Christians, the glorious and bright day of the Resurrection and the Kingdom of Christ has come, who promised to give us new drink and the fruit of grapes. So, come today, brothers, on this glorious day, we will drink from the divine joy of a new drink of grape. " And he called the joy divine, because this spiritual wine, that is, the mysterious blood of our Lord, intelligibly cheers the hearts of us who receive communion, as this Psalm saying goes: “And wine cheers the heart of a man” (Psalm 103: 15). He called this drink new, because it renews and makes incorruptible our decay and decay. Come to partake of the ungodly Sacraments, so that, drinking from this new drink, we begin to walk in the renewal of life, singing forever and ever to the God-Man who has given us this Christ.
Troparion:
(Literal translation) Lift up your eyes, Zion, and look around, for behold, they come to you emitting Divine light, like luminaries, from the west and north and from the sea and from the east your children, in you blessing Christ forever. (Slavic text ) Lift up your eyes around you, Zion, and see: behold, there is a light of God coming to you, from the west, and the north, and the sea, and the east of your children, in you the blessing of Christ forever. (Lovyagin's translation) Lift up your eyes, Zion , around you and see: behold, your children, blessing Christ in you forever, have flocked to you like shining lights, from the west, north, sea and east (Isaiah 60: 4, 49:12). Interpretation The prophet Isaiah gives material and the foundation of this troparion, for it says: “Lift up your eyes all around and see your children gathered together: behold, when all your sons come from afar and your daughters will take off on ramech” (Isa. 60: 4) and again: “Behold, these will come from afar, these are from the north and from the sea, and from the land of Persia ”(Isa. 49:12). So, translating these sayings into chants, the divinely inspired John extends his word to the new Zion - the Catholic Church, primarily to the Church of Jerusalem, the mother of all Churches, and says this: “O new Zion and the Divine Orthodox Church, do not look down on the image of the mourning and grieving (for those who grieve keep their eyes down, therefore the word “sad” (kathf "j) comes from“ I lower down ”(k £ tw f £ h) eyes), but lift up your eyes and look around, therefore that your spiritual children came to you, whose spiritual mother you became through Holy Baptism.Look, I say, how they gathered from the four ends of the universe: west, north, east and sea, that is, the south, because on the south side of Jerusalem is the sea. All your spiritual children have gathered, shining and luminous, truly shining like luminaries emitting Divine light, because these children were justified through the faith of Christ and Holy Baptism.
If they were justified, therefore, they are filled with ineffable light, as the Lord said: “Then the righteous women will shine like the sun in the glory of their Father” (see Matthew 13:43) and as the apostle says: “In them you are like the lights in the world , the word is animal-holding ”(Phil. 2:15, 16), that is, transferring vitality to others, as Gregory the Theologian interprets it (Word to Baptism). After all, the Sun of righteousness, Christ, having shone from the grave, not only chased away the darkness from those who believed in Him, but also gave them His Divine light, turning them into God-luminous luminaries and other suns. As Gregory of Nyssa says, “God becomes the reward of virtue and shines with the purest light, the reward that goes to the son of that day, which is not interrupted by darkness, for this day produces another Sun that radiates true light” (On the inscription of the sixth psalm about the octopus). Look also in the above saying of Isaiah, the interpretation of which is given by Cyril of Alexandria in the troparion of the fifth canon of the canon in the Week of Vai: "To the Zion of God, holy mountain, and to Jerusalem, raise up your eyes round about."
Troparion:
(Literal translation) Father Almighty, and the Word, and the Spirit, in three hypostases united nature, above the essence and above the Divine, we were baptized into You and we bless You for all eternity. (Slavic text) Father Almighty, and the Word, and the Soul, three nature, united in hypostases, is all-natural and pre-divine, we are baptized in You and we will bless You for all eternity. (Translation by Lovyagin) Father Almighty and the Word and Spirit! A single being in three persons, supreme and most divine! We were baptized into you and we will bless you forever (Matt. 28:19). Interpretation: It is worthy of perplexity and study why on the day of the Resurrection of the Lord the singer mentions Baptism and says: “Father Almighty, both the Word and the Soul, in You baptized "? So, to resolve the bewilderment, we say that the Lord after the Resurrection, having appeared to His disciples on Mount Galilee, sent them to preach, commanding them to first teach pagans, unbelievers and lost, and then baptize them in the name of the Holy Trinity, and said this: “Come, teach all languages, baptizing them in the name of the Father and the Son and the Holy Spirit” (Matt. 28:19). Therefore, it is customary for the Church of Christ to baptize the catechumens at night of this very luminous day, and the divine apostles in their decrees (Book 5, Chapter 19) define this: “From the evening until the crowing of the roosters, staying awake and ... baptizing their catechumens, and having read the Gospel. ... and after offering the people a conversation, stop your lamentation "- therefore, at the sacred Liturgy, the Trisagion is sung together with the Trisagion," Elitsy are baptized into Christ. "
So, knowing this, the divine John, addressing the Holy Trinity as if on behalf of all baptized Christians in general, and especially those newly enlightened on that day, says: “O Holy Trinity, Father Almighty, and the Word and Spirit, O nature, transcending essence and Deity, in three hypostases and persons united in one and the same essence, according to the one-man command of power and the equality of the Divine, we, all Christians, were baptized in Your name, we are all Yours, we all serve You, and we all bless You forever. " The hymnist says this not because the Holy Trinity does not know that we were baptized in Her name, but because he wants us to attract the most abundant grace and help of the Holy Trinity, for the Prophet David, wanting to seek salvation from God, warns and he says to Him: "Thine am I, save me" (Psalm 119: 94), for the rulers have a natural property to become softer and more merciful to their slaves when they hear what they say to them humble and contrite words.
The divine Gregory of Thessaloniki in the Word for the New Week says: “What Friday is in relation to Saturday, the Saturday is in relation to the Lord's Day, which clearly surpasses it, just as completion and truth transcend the beginning, and the image, and the shadow. Such superiority and holiness of the Lord's Day occur as a consequence of the blessed completion of the work on this day and the general resurrection expected on this day, the perfect entry of the worthy into divine rest and rebirth of the whole world ... Moses clearly showed that the eighth day should also be called by us “holy ", Foreshadowing, as it were, the divine and all-glorious and sacred dignity of the Lord's Day, which will come after all the Old Testament has passed." Sunday is called the eighth according to the same divine Gregory, not only because it is counted after the seventh day, but also because the Resurrection of the Lord that took place on Sunday is the eighth after seven resurrections from the dead that have been from the ages. Three resurrections took place in the Old Testament: one by Elijah and two by Elisha. The Lord performed four resurrections in the New Testament: the daughter of Jairus, the son of a widow, Lazarus, and the resurrection of many saints on Good Friday. And the eighth was the Resurrection of the Lord. “So (according to the words of the same divine Gregory) the Resurrection of the Lord not only took place on the eighth day, but is also numbered the eighth after those that preceded it; but it is also the first in relation to the expected rebellion of all in Christ, or better to say - to the resurrection (rebellion is a phenomenon when those who were raised died again, as was the case in the above cases; and resurrection in the proper sense is when those who were raised never die , what can be said about the Resurrection of the Lord and the resurrection of those resurrected for perfection), for the sake of the Resurrection Christ, the beginning of the departed and the firstborn from the dead, is sung. And the third reason why the Resurrection is called the eighth, according to the same Gregory, is that Christ, having appeared to the apostles on the Resurrection of Easter, appeared to them again eight days later when Thomas doubted Him. So the Church of Christ, taking the occasion from here, celebrates the Resurrection every eight days; other holidays are celebrated only once a year, and Resurrection - 43 times a year.
In other manuscripts it is incorrectly written: "Kingdom of Christ", for it is more correct to write "Kingdoms and Christ", according to an anonymous interpreter.
So, all Christians should obey this gospel of the same-name grace of John and partake today (that is, on Easter) of the Divine Mysteries, even if they did receive communion on Maundy Thursday or Great Saturday, because the one who receives Communion today truly and in the proper sense celebrates Easter. ... The true Easter of Christians is Christ, whom they partake of in the Sacraments, as Paul asserts: “For our Easter Christ was devoured for us” (1 Cor. 5: 7) and Chrysostom: “For Easter is not a fast, but an offering and the sacrifice that is customary in every congregation ”(Word for those who used to fast on Easter). And those who do not receive communion today, unless they have any obstacle, celebrate Easter not true, but worldly, that is, consisting only in the Easter food that they eat and in elegant clothes that they put on. In addition, confessors - and so should listen to this admonition of this God-bearing and spirit-bearing father, and not only not to forbid to receive communion, but even to encourage their spiritual children to receive communion, who have no canonical obstacles to communing on this day of light. And let them do it for the sake of obedience, especially to the divine Chrysostom, who cries out in his catechism and encourages Christians to partake of the ungodly Sacraments, saying: “The meal (that is, the Divine Sacraments) is fulfilled, enjoy everything. A well-fed calf (that is, Christ offered at a holy meal), let no one go hungry; all enjoy the feast of grace. " And if any confessor today forbids those who do not have obstacles to accept the Divine Mysteries, then he is a transgressor of the sacred rules of the divine fathers and therefore he is justly worthy of condemnation as a pleasing man and as a follow-up to the newest and lawless custom of those who are considered by many to be judicious. Whoever wants, let him look at Canon 66 of the Holy Sixth Ecumenical Council to find out that Christians must leave theaters and amusements for the entire Bright Week in order to be in churches, glorify the Risen Christ, listen to the Divine Scriptures and partake of the Divine Mysteries. O sacred custom of ancient Christians, why did you leave the unfortunate race of today's Christians and disappear?
See the theological note on the word "divine, superior to the Divine" in that troparion of the canon to the Manifestation of God, which says: "The appearance of the Trinity in Jordan was, the most Divine Nature," in the eighth canto.

Canto 9

(Literal translation) Illuminate with light, illuminate with light / enlighten, enlighten / shine, shine, new Jerusalem, for the glory of the Lord has shone on you. Dance now and be merry, Zion, and Thou, Pure One, rejoice, Mother of God, about the uprising of the One Born by You. (Slavic text) Shining, shining new Jerusalem, the glory of the Lord is on you. Rejoice now and be merry, Zion. You, Pure, show off. Theotokos, about the rising of Thy Nativity. (Lovyagin's translation) Illuminate with light, illuminate the new Jerusalem: for the glory of the Lord has shone over you; triumph now and be merry, Zion; and you, Most Pure Mother of God, rejoice in the uprising of the One Born by you! (Isa. 60: 1; Luke 1:47) Interpretation The inspired singer heard the prophet Isaiah say: “Draw water from the fountain of salvation” (Isa. 12: 3) (and the sources of salvation mean the Divine Scriptures, according to the interpreters) , therefore, he himself until now borrowed many thoughts from the Divine Scriptures and gave them water to the spiritual gardens of his canons of songs, and now he also draws from the same prophet a saying that says: “Shine, shine, Jerusalem, come thy light, and the glory of the Lord on you ascent "(Is. 60: 1) and transforms this into a real irmos, slightly changing the saying, and says:" O new Jerusalem, Catholic Church of Christ, shine, shine. " The poet doubles this word, firstly, to confirm enlightenment, and secondly, because of an excess of joy, because it is customary both for those who confirm a matter and for those who are overjoyed to double the same word, as he said. the great Gregory: “Renewal, renewal of our holiday, brothers; let it repeat itself with pleasure! " (Word on New Week). So, shine, because the glory of the Lord has shone on you, and the glory of the Lord, according to Theodore, is the Cross of Christ, for the Scripture says: "Now the Son of Man is glorified" (John 13:31); and according to Gregory the Theologian, this is the Divine of Christ, which is also confirmed by Paul: “The Father of glory” (Eph. 1:17), that is, the Divine, or, according to others, the glory of the Lord is the Divine light and the shining of His face, as said: “And the glory of the Lord was on their heads (that is, the shepherds)” (Luke 2: 9), for these three shone on you, O Church of the Gentiles.
So that it becomes clear what the Jews seeing do not see, according to the prophecy of Isaiah, and the people sitting in darkness (that is, the pagans) saw the great light of God-knowing, for among those very Jews the Sun of righteousness, Christ, hid because of their unbelief, because killed by them, He hid and reigned in the depths of the grave and hell, and among us, who believed from the pagans, He shone, because we recognized the rising of His Divinity and were shone with the light of piety and virtue. The singer commands the new Zion to dance spiritually and rejoice in the Resurrection of the Bridegroom of Christ, because Christ's joy and exultation are also ours. Then he turns his word to the Mother of God, not in vain and not in passing doing this, but with the aim of showing that this irmos belongs to the ninth canto, of which the Lady Theotokos became the song-maker, ruler and creator, and therefore he says to Her: “And You, the Mother of God , rejoice and rejoice in the Resurrection of Your Son, for as before the sword of sorrow entered Your heart because of the suffering and death of Your Son, according to Simeon's prophecy, so now it is right for You to rejoice and rejoice first, more than others, for the sake of Your Son's Resurrection, as You and she prophesied in Her song, saying: “My spirit rejoices in God, My Savior” (Luke 1:47).
Troparion:
(Literal translation) O Divine, O dear, O Your sweetest proclamation! For it is not false with us You promised to remain until the end of the century, Christ. And in this proclamation, we, the faithful, having the anchor of hope, rejoice. (Slavic text) O divine, oh beloved, oh sweetest of Thy voice! With us more falsely you promised to be until the end of the age of Christ, His faithfulness, the confirmation of the hope of property, we rejoice. (Translation by Lovyagin) Oh, how divine, kind and sweet your verbs, Christ! You promised not to be with us until the end of the century; having their support of hope, we the faithful rejoice (Matt. 28:20). Interpretation And this troparion is borrowed by the singer from the joyful and last word that the Lord said after the Resurrection to His disciples on Mount Galilee: “And behold, I am with you all the days until the end of the century. Amen ”(Matthew 28:20). So, John, who has the same name of grace, mentions this word surprisingly and together gratefully: “What a Divine voice it was, the God-Man Jesus Christ, the voice that you uttered before your holy apostles! And how not to be Divine to that voice that came out of those Divine, worshiped and all-holy Your lips? Oh, what a most dear voice that was, the voice with which You spoke to Your fellow disciples! And was it not the most amiable voice that became living proof of such an extreme love for us? Oh, what a sweetest voice it was that passed through the sweetest and nectar-like Your lips! And how not to be the sweetest and most pleasant to be the intercessor of so many blessings? For You, our Savior, falsely promised to always stay with Your holy apostles, and through them - to stay with us, their disciples and Your slaves, who believe in You and worship You. And what is more surprising, You promise not to be absent even for a short period of time neither from them, nor from us, until the end of the present century.
So, this Divine, dear and sweetest Thy voice, O Lord, and Thy false promise we, Christians, hold as the safest anchor of hope. When the opposing winds of temptations blow and when the waves of the sea of life rise up on our ship, we cast, like a huge anchor, this Divine Your promise - and immediately we are freed from the storm and drowning in the mental sea. After all, both the sensual and intelligible sea knows this voice of yours, because you often tamed and soothed the sea. And as soon as it hears that we say: “Behold, I am with you all the days until the end of the age,” it immediately calms down its waves, and there is a great silence. We rejoice at this kind promise of yours, Lord, because even if the tyrants threaten that they will do over us the most terrible of the terrible and the most terrible of the terrible, according to the proverb, we are not afraid. Even if the wicked and persecutors torture us with various tortures, we do not pay attention to it; and if we are embarrassed by poverty, then we do not care; and if infirmities bother us, we do not fall. And generally speaking, no matter what sorrows and misfortunes befell us, whether from demons or from people, we, only remembering this Your sweetest voice and promise, are immediately comforted, we immediately begin to rejoice and immediately any our sorrow turns into joy, for we imagine, that You are invisibly and mysteriously present among us, our most lovable and sweetest Lord, and you give us strength in our weaknesses, comfort us in sorrows and circumstances, and tell us in our hearts in a certain way: “Do not be afraid, I am with you. "Behold, I am with you all the days until the end of the age."
At the same time, the words of our God-bearing father Gregory of Thessalonica, with which he expounds the interpretation of the above words of the Lord, are amazing and in the highest degree useful, for he says: “The Evanegelist did not say:“ The third time He has already come to them on the sea of Tiberias ”, but “revealed”, showing that He was always with them, although He was not visible with sensual eyes. He allowed them to see Himself when it pleased Him, because such an ability is possessed by immortal bodies. This means, brothers, that He is with each of us, even if we do not see Him. Therefore, ascending, He said to the Apostles: “Behold, I am with you all the days until the end of the age” (Matthew 28:20). Therefore, as one who is present with us, we will reverently honor Him every day and do God-pleasing things in His presence. Even though we cannot see Him with our fleshly eyes, in this case we can also gather great fruit, because this contemplation is the elimination of all sin, the cleansing of all guile, alienation from all evil. Such contemplation is the creative principle of all virtue, the parent of purity and dispassion, the giver of eternal life and endless kingdom. Taking care of such a sweet contemplation and directing our mind's eye to Christ as one who is present with us, each of us says, like David: “If a regiment takes up arms against me, my heart will not fear: if it rises up against me, I will trust in Him” ( Psalm 26: 3) ”(Omilia on the tenth morning Gospel).
Troparion:
(Literal translation) O great and most sacred Easter, Christ! O wisdom, and the Word of God, and Power! Give us purer / more perfect of You to receive communion on the non-evening day of Your Kingdom. (Slavic text) O Great and most sacred Easter, Christ! About wisdom, and the Word of God, and power! Give us the truth of Thy communion, in the non-evening days of Thy Kingdom. (Translation by Lovyagin) O great and most sacred Easter, Christ! Oh wisdom, the Word of God and power! Honor us more perfectly to partake of You on the eveningless day of your kingdom (1 Cor. 5: 7; 13, 12). Interpretation This last and the troparion troparion occupying the place of the epilogue in this canon, the hymnographer borrowed from the epilogue the words for Easter by Gregory the Theologian, for he says the following there: “But the great and sacred Easter, and the cleansing of the whole world! - I will talk with you as with something animated. The word of God, and light, and life, and wisdom, and power! - I rejoice at all your names. " So, as he said there, the singer repeats his words here almost literally, except that the Theologian, with the help of the rhetorical device of personification, refers to the inanimate Easter, and John here refers to the animated Easter - Christ, for he heard what the Apostle Paul was saying. : "For our Passover was devoured for us by Christ" (1 Cor. 5: 7). So, John proclaims the following: "About the God-Man Jesus Christ, who is the true and great Easter and the most sacred, about wisdom, and the Word of God, and Power!" Christ is called wisdom, according to Gregory the Theologian, “as the knowledge of divine and human affairs. For it is possible for Him who created Him not to know the laws of what He created? " The word is called, according to the statement of the same Theologian, because “He relates to the Father as a word to the mind, and not only by impassive birth, but also by union with the Father, and because he expresses the Father. And another would say, perhaps, that he refers to the Father as a definition to the determinate, because the definition is also called a word. For it is said that he who cognized (after all, this is what “he saw”) the Son cognized the Father, and the Son is an abbreviated and convenient expression of the Father's nature, just like every generation is the silent word of the one who gave birth. But the one who says that the Son is called by the Word, as belonging to all that exists, will not sin in word either. For what is not worth the Word? He is called by power (1 Cor. 1:25), as the Guardian of creatures and the Giver of strength to continue being ”(The fourth word about theology, the second about the Son).
In addition, Chrysostom praises the Easter holiday in this way: “Oh, divine Easter, descending from heaven to earth, and ascending back from earth to heaven! Oh, a new festival of the whole world! Oh, the joy of all, and honor, and food, and pleasure, from which dark death was destroyed, and life spread to everyone, the heavenly gates were opened, and God appeared as a man, and man ascended as God, breaking the gates of hell and breaking the Adamant bonds! " (Word 7 of eight for Easter).
Note that the Theologian understands the communion of Easter in a more exalted way and, interpreting that there is a new grape drink that God the Word will drink with us in the Kingdom of the Father, says that it is “for us to learn, but for Him, to teach and impart to His disciples the word, for teaching is food for the speaker ”(Word for Easter). The same Gregory distinguishes three Easter - lawful, grace-filled, and Easter of the next century - and says: “Let us partake of Easter, now it is representative, although more frank than in the Old Testament, for lawful Easter (I dare and say) was an even more obscure representative of generation. And a little later we will communion more perfect and purer, when the Word will drink with us this “new in the kingdom of the Father” (Matt. 26:29), revealing and teaching that which has now been revealed by Him to a certain extent ”(Word for Easter).
Since in this way the Theologian allegorically expresses the communion of Easter in knowledge and intelligent contemplation, then the divine John, following him, says: “You, Christ, who is true Easter, honor us to eat You through knowledge and contemplation on that non-evening day of Your kingdom, then there is a day that does not have evening and night - and to eat not as we eat in real life, but “ist” (™ ktupèteron), that is, without any image (tÚpon) and cover, according to Theodore, or cleaner and more perfect , according to the Theologian. Since, as we said, Easter is of a threefold nature - legal, evangelical and coming - because of its division, there are also three knowledge and contemplation, in which Easter itself is allegorically expressed: lawful and old (covered with shadows and vague), new and evangelical ( which is more enlightened in comparison with the lawful, and in comparison with the future - more obscure), and that future (which has everything available for comprehension), as Paul said about this: face; now I understand from a part, then I know, as I was also known ”(1 Cor. 13:12). So, the divinely inspired John begs the Lord Christ that we then taste the most perfect and purest knowledge and contemplation, with the help of which we cognize the Lord, as we were cognized from Him, because now in real life we cannot taste this knowledge because of the meagerness of this the body we wear.
And Damascene called this day of Christ's Kingdom non-evening, because, according to the great Basil, “the great day of the Lord will not come from this sensual sun, but will be illuminated by the rising of the Sun of righteousness, and this day will be one and continuous, having no successor-night, but lasting for throughout the whole century "(Second Word to Isaiah), and also:" And the Lord alone will be exalted on that day, the last of all days, which does not interrupt the night, does not limit time, the beginning and end of which does not give material light, but he alone is like to himself, motionless, non-evening, having no successor ”(In the vision of Isaiah). But let's say something subtle: the singer begs for us to taste purer than Christ in the coming day, because as the Resurrection of Christ took place on Sunday, so His coming coming will happen on Sunday, or rather, that non-evening day of the Kingdom of Christ will be Sunday. which will be one non-evening and not replaced by anything day. The divine Basil mentioned above also said: “For, according to our teaching, that non-evening, without succession and endless day is also known, which the psalmist calls the eighth, because it is outside this week. Therefore ... you say that it is a day or that this is a state, it is always one, and not many; whether you name it a century, it will be the only one, not multiple. Therefore, Moses, in order to raise the thought to the future life, called this image of the century, this beginning of days, this modern day of light, the holy Lord's day, glorified by the Lord's resurrection "(the second omilia for six days, after the saying" And there was evening, and there was morning, day one "). And note that, according to the saint's thought, Sunday is the image of the coming century, and then it will be the coming century itself. See how big it is? Do you see how amazing and great are the benefits of the Resurrection and Holy Sunday?
Oh, if only all of us, both singing and reading, and listening to the real canon of the day of light, brilliant and bringing joy to the world, were not only singers, readers and listeners of the thoughts and commandments contained in this canon, but were their creators in practice ... We were raised together with the Risen Christ both through faith and through Holy Baptism, which takes place in the image of the burial and Resurrection of the Lord. Oh, if only we could begin to conduct a new life, which befits those who have been resurrected with the Lord Christ, as Paul proclaims to us: “As Christ lifted up from the dead with the glory of the Father, so we will also begin to walk in the renewal of life” (Rom. 6: 4 ). Today we learned from the Risen One about a new life. If only we could keep it to the end, having new thoughts, uttering new words and doing new deeds worthy of the new Resurrection of Christ - and not living luxuriously at feasts and revelry, not singing shameful and devilish songs, not laughing and dancing, not falling into voluptuousness. and popularity, drunkenness and debauchery, avarice and other sins. These are the deeds of the corruptible life of the old man, whom we have cut off in Holy Baptism, and the one who performs them must die an immortal death of the soul, as the Apostle says: “If you live in the flesh, you will die” (Rom. 8:13).
Let us implore, beloved, the Risen Christ to put to death the passionate thoughts and demons nesting in our hearts, let us beg Him to rise in our midst, stepping over, like seals, the passionate impressions that are in our souls and the incantations of sin, as God-bearing Maxim says: “The Lord rises, as if making the passionate thoughts implanted in the heart by demons like a torn dress, uniting images of moral beauty, separated by temptations, and crossing, like seals, the impressions of sins imposed on the soul through representation” (Chapter 63 of the first six hundred theological chapters) ...
But if some proud people envy the truth, which is proclaimed by God-loving men, and falsely slander them, know, beloved, that they crucify and bury the Lord and seal Him with seals - but still the Lord Christ turns their enmity against them and rebelles , being even more radiant thanks to this enmity, because He is stronger than all, like Truth, in the words of the same Maxim: “When you see some proud people who cannot stand if you have to praise the best, they plan to make the truth spoken unenlightened, who adjust for it thousands of temptations and raising unlawful accusations, it seems to me that again they crucify the Lord, and bury and guard with the help of soldiers and seals - converting them with their help, the Word rises; by the same token that they are at enmity against Him, It is shown to be greater, because through suffering it blocks the mouth in order to deliver dispassion, for He is stronger than all, because Truth is and is called "(Chapter 65 of the first six hundred theological chapters).
So, if we live in a God-loving and new way, brothers, as we said above, then we will recognize in ourselves the amazing power of the Lord's Resurrection, which was par excellence the purpose for which God created everything, according to the above-mentioned divine Maxim, who says : "Initiated into the ineffable power of the Resurrection knew the purpose for which God predominantly set everything" (Chapter 67 of the first six hundred Theological chapters), and therefore we will be honored to celebrate the Holy Passover of the Lord in real life with spiritual joy and joy in our the future we will celebrate her more truthfully and purely, about Christ Jesus, our Lord, who has risen from the dead, to Him be glory and power with the Father and the Holy Spirit forever. Amen.
There are other reasons why the Mother of God today should rejoice more than the apostles and other myrrh-bearers. First, She received the gospel of the Resurrection of Her Son before all people. Secondly, before anyone else, She saw Her Risen Son, talked with Him and touched His ungodly feet. Thirdly, for her sake the coffin was opened. And fourthly, her familiar evangelist, the archangel Gabriel, preached to her about the Resurrection of the Lord. All this is proved and affirmed by the great Gregory of Thessaloniki in the Word on the Week of Myrrhbearers, saying the following: “That which is not so clearly proclaimed by the Evangelists, I will reveal to your love. So, the gospel of the Resurrection of the Lord was the first of all people - which was appropriate and just - the Mother of God received from the Lord, and first of all She saw Him resurrected, and enjoyed His divine speech, and not only beheld His eyes, and heard with Her ears, but also the first and only one touched His holy feet, although all this is not openly said by the Evangelists, due to the reluctance to bring the Mother as a testimony, so as not to give the unfaithful cause to doubt. ... since we receive a word from the One Who said: "Nothing will be hidden, the hedgehog will not be revealed," let this be revealed ". The saint consistently, in many words, proves, comparing the narratives of the Divine Evangelists who talk about the myrrh-bearers, that the Mother of God was the first to be rewarded with the above, and then says the following: “I think that for Her sake the living coffin was opened first. Through Her first, and for Her sake, the Lord revealed to us everything that is in heaven above and that is down on earth. And for Her sake He sent an Angel so that it would shine like lightning, so that while it was still dark, thanks to the abundant light of the Angel, She would see not only an empty coffin, but also the shroud, laid in order and testifying in many ways about the rebellion of the Buried One. The same Angel Gabriel was the evangelist (of the Resurrection). " Accordingly, Nicephorus Callistus says in the synaxarium of the Lord's Passover: “And first the Mother of God became aware of the Resurrection, who was sitting opposite the tomb with Magdalene, as Matthew says. But so that the Resurrection would not be questioned because of the relationship between the Savior and the Mother, the Evangelists say that Mary Magdalene was the first to see. "
The ancient kings revered the Easter holiday so much and were so in awe of it that not only in those cities over which they reigned, they freed those who were there from prison for debts or other charges, but also sent messages to distant places with orders to release prisoners there, - and especially the great Theodosius did so. What am I saying? And the unbelievers and the unrighteous themselves honor the Easter holiday, just as the Golden-Speaker affirms these two things, who says: “It is a real holiday (Easter), which almost all the unbelievers honor, which this God-loving Tsar (Theodosius the Great) himself so honored and revered that he surpassed in piety all those who ruled before him. It was on these days, having sent a message, that he released in honor of the holiday almost all those living in dungeons ”(The third word on the statue). It is fitting for today's Christians, and especially for the rich, to remember this, and to release those in prison on Easter.
The Golden Speaker also said: “Therefore, everyone, knowing the Passover sacrificed for him, should consider the beginning of his life that time from which Christ became a sacrifice for sin. And He becomes a victim for him when he cognizes grace and understands the life that began through that sacrifice. And having learned this, he must strive to receive the beginning of a new life and no longer return to the old one, the end of which he has reached ”(Word 1 for Easter, the beginning of which is“ Earthly Easter ... ”).

Information about the original source

When using materials from the library, reference to the source is required.
When publishing materials on the Internet, a hyperlink is required:
"Orthodox encyclopedia" ABC of Faith "." (http://azbyka.ru/).

Conversion to epub, mobi, fb2 formats
"Orthodoxy and Peace ..

GENERAL REMARKS

Canon is the central chant of one of the main church services, Matins. And at Easter Matins, in which there are neither most of the usual psalms nor the reading of the Gospel, the canon is unequivocally in the spotlight. If you serve strictly according to the ustav, the lion's share of the time at Easter Matins will be devoted to singing the canon (and it is not so small, it must also be performed with numerous repetitions), as well as reading the 45th Word of St. Gregory the Theologian, on Holy Easter - enough lengthy text.

The word of St. Gregory, written in the 4th century, and the Passover canon of St. John of Damascus, created about three and a half centuries later, are closely related. The canon contains several literal quotations from St. Gregory, so that a true understanding of the canon is impossible without acquaintance with the Passover words of the Great Cappadocian.

The Easter canon has a traditional structure: it contains 8 cantos, numbered from 1 to 9 (the 2 is absent); each song opens with an irmos, which should set a melody for the troparia. In the 1st, 3rd, 5th, 6th and 9th cantos there are two troparions, in the 4th, 7th and 8th - three each. The Theotokos are absent in the canon, but later hymnographers - Theophanes and Joseph - added a set of Theotokos to the Easter canon; according to the modern charter, on the first day of Easter they are not sung, but on the following days both are performed (thus, after each song, two of the Theotokos are added).

ABOUT EASTER IRMOS

Irmos of canons usually contain retellings or references to biblical songs - poetic passages from the Old and New Testaments that underlie the structure of the canon. The Easter Canon is no exception, but here each of the themes of the biblical songs is linked to the Resurrection of Christ:

Irmos 1st song: "... from death to life, and from earth to Heaven, Christ God bring us over, singing victorious"- just as the Israelites were led out of Egypt and sang a song of victory after crossing the Red Sea (= 1-st Bible song, Ex. 15.1-19), so we were translated by Christ from death to life.

Irmos of the 3rd song: " Come, we drink new beer [that is, drink], the miracle-working is not barren from stone, but an incorruptible source, from the grave that gave birth to Christ ... "- here is an ancient miracle, when, during the wandering of the Israelites in the desert, God, through the prayer of Moses, drained water from the rock - "barren stone"(Ex 17. 1-7) - is compared with how from the stone tomb of Christ flows, like rain, a source of incorruption. It is worth noting that the themes of rain and wandering in the desert correspond, generally speaking, not to the 3rd, but to the 2nd biblical song (Deut 32. 1-43).

Irmos 4th song: "On the divine guard, let the God-speaking Habakkuk stand with us and show a luminous angel, clearly saying: Today ... Christ is risen ...", directly refers to the prophet Habakkuk, the author of the 4th biblical song (Hab. 3. 2-19). Wed Avv 2.1: "I stood on my guard and, standing on the tower, watched what He would say in me ..." The prophetic vision of Habakkuk is referred in Irmos to the angel announcing the message of the Resurrection of Christ.

Irmos 5th canto: "Let us make the morning deep in the morning, and instead of peace we will bring a song to the Master, and we will see Christ, the Truth of the Sun ...", contains a paraphrase of the 5th biblical song of the prophet Isaiah (Isa 26.9-19): "From the night my spirit is maturing to You, O God ..." The Slavic word "matinevati" literally means "to gaze intently [during the pre-dawn twilight]". Thus, the night performance of the Paschal canon (according to the strict charter, Matins should always be served at night, before dawn) corresponds to how the myrrh-bearers hurried to the tomb of Christ early and early in the morning: "We will bring a song instead of peace."

Irmos 6th song: "Thou art descended into the underworld of the earth ... and three days, as from the whale Jonah, thou art raised ..." - mentions the prophet Jonah, because it is he who owns the 6th biblical song (Jonah 2. 3-10). According to the Scriptures, Jonah sang it while deep under water in the belly of a whale. The Easter Canon relates Jonah's immersion to the bottom of the sea with Christ's descent into hell, and the release from the whale's belly three days later - with the three-day Resurrection of Christ.

Irmos of the 7th song: " Having redeemed the youth from the cave, being a man, he suffers as if mortal, and the mortal passion in incorruptibility will clothe splendor ... "- refers to the story of three Jewish youths who were thrown into a red-hot furnace by the Babylonian king Nebuchadnezzar, but were saved by God. The story of this event, the prayer and the song of the youths constitute the 7th biblical song (Dan 3. 26-56). The irmos emphasizes that the One who once saved the youths from inevitable death, Himself accepted suffering in order to clothe mortal nature with the beauty of incorruptibility ( "he will clothe splendor with incorruptibility").

Irmos 8th canto: "This is the named and holy day, there is one Sabbath, King and Lord, a feast of holidays, and a celebration is celebrations ...", referring to the theme of the 8th biblical song (Dan 3.57-88) only at the very end: "... we will bless Christ forever", - otherwise built around a quote from St. Gregory the Theologian: "Easter! It is our holiday and celebration of celebrations."(Or. 45.2).

Irmos 9th canto: "Shine, shine, the new Jerusalem: the glory of the Lord ascends upon you, rejoice now, and rejoice, Zion! glorifying the Mother of God, thereby referring to the Song of the Virgin (Luke 1. 46-55), which is the first part of the 9th biblical song.

THEOLOGICAL CONTENTS OF CANON

The troparia of the canon, together with the Irmos, reveal several independent theological topics. Some are obviously related to the celebration of Christian Easter:

the jubilation of all creation during the Resurrection of Christ (2nd troparion of 1st canto: " The heavens are worthy and have fun, but the earth rejoices ... "; 1st Troparion of 3rd Canto: "... yes, the whole creature celebrates ...");
rush of the myrrh-bearers to the Savior's tomb (irmos of the 5th canto; 1st troparion of the 7th canto: " Wives from the world of God-wise in the trail of You teakha ... ") and the appearance of an angel by him, proclaiming the Resurrection of Christ (irmos of the 4th canto);
the descent of Christ into hell (irmos of the 6th canto), the subsequent destruction of hell (2nd troparion of the 7th canto: "We celebrate death, mortification, destruction of hell, the beginning of another eternal life ...") and the release of the prisoners who were there - the souls of dead people (1st troparion of the 5th canto: "... with hellish bonds of content ... to the light I go, Christ, with merry feet").

Others associate the Christian Passover with the Old Testament types:

various prophecies (cf. what was said above about the correlation of irmos with biblical songs);
the jubilation of the king and prophet David during the transfer of the Ark of the Covenant to Jerusalem (3rd troparion of 4th canto: "Godfather ubo David, galloping in front of the hay ark, the people of God, the sanctity, the images are sold out in sight, we have fun ...", cf. 2 Samuel 6.3-14: "And they put the ark of God on a new chariot ... And David and all the children of Israel played before the Lord on all kinds of musical instruments ... David galloped with all his might before the Lord.");
the main prototype of the Sacrifice of Christ - the Passover lamb: "[Christ] is a man's sex ... The Lamb will be named, blameless ... our Easter ..."(1st and 2nd troparia of the 4th canto; compare Ex 12.5: "You must have a lamb without blemish, male, one year old").

The theme of the light of the Resurrection of Christ is especially spelled out in the canon, which heralds the brilliant day of the general resurrection from the dead (3rd troparion of the 7th canto: "... this saving night and radiant, heralding the day of the uprising of the present ..."). We can say that the light permeates the entire canon and is somehow mentioned in all his songs, except for the 6th: "Now all filled with light ..."(1st troparion of 3rd canto), "Shine, shine ..."(irmos of the 9th canto), etc. But to contemplate this light, you need to make an effort on yourself: "Let us cleanse our senses, and we will see Christ, shining with the unapproachable light of resurrection ..."(1st troparion of 1st canto, word order changed). Thus, the true celebration of Easter is possible only through "purification of the senses," that is, repentance, a virtuous life and ascetic deed. This is also hinted at by the image of those carrying lamps towards the Bridegroom: "Let us begin, the illumination proceeding to Christ from the tomb like the Bridegroom ..."(2nd troparion of the 7th canto), referring to the gospel parable of the ten virgins (Matthew 25. 1-13).

The theme of the sacrament of Baptism is mentioned twice: in the 2nd troparion of the 3rd canto ( "Yesterday I was buried in You, Christ;) and in the trinity of Canto 8 ("Father to the Almighty, and the Word, and the Soul ... in You being baptized"). In ancient times, they tried to time the Baptism of the catechumens on the evening before Easter so that their church life would begin on the main holiday of the year. Therefore the words "buried yesterday" can be understood either as a reference to the celebration of the sacrament of Baptism on Holy Saturday (cf. Rom. 6.4: "we were buried with Him by baptism"), or simply as an indication of the services of Holy Week preceding Easter.

Some attention is paid to the theme of Jerusalem, as the focus of Easter jubilation: "Lift up your eyes, Zion, and see: behold, I have come to you ... from the west, and the north, and the sea, and the east ..."(2nd troparion of the 8th canto, the quotation contains paraphrases Is 49.12 and 60.4), "... rejoice now and be merry, Zion ..."(irmos of the 9th canto). The interest of the Palestinian author - the Monk John of Damascus - in this topic is quite understandable. But at the same time, we are talking not only and not so much about earthly Jerusalem, but about Heavenly Jerusalem - the Church of Christ: "Shine, shine, the new Jerusalem! .."(irmos of the 9th canto).

The theme of the Church is intimately present in many troparions of the canon, simply because it is stated in the first person plural. In the 3rd troparion of the 4th ode, the Church is called "the holy people of God" ( "... the people of God are holy ..."). But the mystical culmination of this theme can be called the 1st troparion of the 9th canon, which uses the imagery from the Book of Song of Songs ( "Oh, divine! Oh, dear one! Oh, your sweetest voice! ..", cf. Song 2. 8, 14: "The voice of my beloved! .. let me hear your voice, because your voice is sweet"), which at first glance describes the earthly love of a young man and a girl, but is traditionally understood as an allegory about God and the Church. In this case, such an interpretation is evident from the following words of the same troparion: "... With us more falsely promised Thou to be, to the end of the century, Christ ..." referring to the finale of the Gospel of Matthew, where Christ says: "Behold, I am with you all the days until the end of the age"(Mt 28.19).

The author of the canon managed to weave into it references to other key Christian theological themes: about the Trinity of the Divine (Trinity of the 8th canto), about the immaculate birth of the Lord Jesus Christ (1st troparion of the 6th canto: "... the keys of the Virgin, unharmed in Thy Christmas ..."), about the universal character of Christian evangelism (2nd Troparion, 6th Canto: "... you resurrected the all-nation Adam ..."), about the eschatological expectation of the coming of the Kingdom of God (1st troparion of the 8th canto: "Come, new grape of birth, divine joy, on the deliberate days of resurrection, we will partake of the Kingdom of Christ ...", cf. Mt 26.29: "I tell you that from now on I will not drink of this fruit of the grape until the day when I drink new [wine] with you in the Kingdom of My Father.").

The refrains on the 9th canon canon (when the irmos and troparia of this song alternate with them), there are also just general references to the Resurrection of Christ ( "My soul will magnify three days ago from the tomb of Christ the Life-giver", "Christ is risen, right death ..."), and a description of the general jubilation ( "Today every creature rejoices and rejoices, as if Christ is risen"), and the mention of myrrh-bearing wives ( "Mary Magdalene flowed to the sepulcher and, having seen Christ, as if you were asking a helper (gardener),"), and the thought of Christ's descent into hell ( "Thou hast awakened, falling asleep, dead from time immemorial ...", "Christ is risen ... erected dead ..."), and comparison with types from the Old Testament ( "Christ is a new Easter, a living Sacrifice, Lamb of God, take away the sins of the world": Wed Is 53.7, John 1.29; "Thou hast awakened, falling asleep, dead from eternity, roaring royally, like a lion from Judas": Wed Genesis 49.9), and other theological topics (about the Trinity: "My soul will magnify the power of the Tri-hypostatic and indivisible Deity"; about the Annunciation, that is, the Incarnation: "Rejoice, Devo, rejoice ..."; in the most famous of the choruses: "An angel cries out more gracefully: Pure Virgin, rejoice! And pack the river: rejoice! Your Son is risen three days ...", the imagery of the Annunciation - an angel who greets the Mother of God with the word "Rejoice" - is transferred to the Resurrection of Christ).

The reverend author of the canon managed in an amazing way to combine all the above topics into one fairly compact whole, using a very bright and capacious poetic language. But this does not mean at all that he considers it sufficient to confine himself to the contemplation that he offered to his listeners. On the contrary, to paraphrase St. Gregory the Theologian (Or. 45.30 and 23: "Great and holy Easter, and the cleansing of the whole world! - I will converse with you as with something animated. The Word of God, and light, and life, and wisdom, and strength! - all your names please me";"Let us partake of the Passover, now it is representative, although more frankly than in the Old Testament ... and later and soon we will commune more perfectly and purely, when the Word will drink with us this“ new in the Kingdom of the Father ”), he prays to Christ for a more complete communion with God: "Oh, Great and most sacred Easter, Christ! About wisdom, and the Word of God, and Power! Give us the truth to You to receive communion, in the non-evening days of Your Kingdom."(last troparion).

The name of this chant, which literally translates as "rule", goes back to the ancient name of the circle of daily services - "the canon of prayer". The heading "canon" first passed to the first service of the day, that is, Matins, and then to the most important hymnographic text of the last one.

Unfortunately, this Word is omitted in most temples today. It is interesting to note that when Easter coincides with the Annunciation day (March 25, in Byzantine tradition, this day was considered the calendar date of the historical Resurrection of Christ), that is, on Kyriopasha (literally "true Easter", in the sense of the coincidence of the mobile holiday with the date of March 25), the statute prescribes to read even two Easter Words of St. Gregory at once - not only the Forty-fifth, but also the First.

The Canto of the Canon is a cycle of several stanzas, the first of which is called irmos (see next note), and the rest are called troparia.

See previous note.

A special troparion dedicated to the Mother of God. In most canons, each song ends with the Mother of God.

Irmos (Greek heirmos, "connection", "cohesion", "sequence") is the initial stanza of each canon song, which sets the poetic metric for the rest of the stanzas of this song (troparia). The metric unity made it possible to sing the tropari to the irmos melody; thus, he served as a model for them and united them into one whole. This, as well as the meaningful unity of the irmos and the corresponding biblical song (see below), gave it its name.

The use of the 3rd canon of the canon of the theme of the 2nd biblical canon in the irmos makes one wonder: couldn’t the canon have originally also contained one more song? The issue requires research (including taking into account the absence of second cantos in other canons of St. John of Damascus).

There is a church tradition that the "other Mary", who, according to the Gospel of Matthew, went to the tomb with Mary Magdalene (Matthew 28.1), is the Mother of God, and it was She who first received from the angel the news of the Resurrection of Her Son ( Sinaxarium on Easter Week).

Easter Canon

Song 1? I

Irmos: Sunday day. Let us be enlightened, people! Easter! Lord's Easter! For from death to life and from earth to heaven, Christ the Lord led us singing a song of victory.

Chorus

Let us purify our senses and see Christ shining with the unapproachable light of the resurrection, and “rejoice” we will clearly hear from Him singing a victory song.

Chorus: Christ rose from the dead, trampling death on death and giving life to those in the tombs.

Heaven is worthy, let the earth rejoice. May the whole world celebrate, visible and invisible; for Christ has risen - eternal joy.

Canto 3? I

Irmos: Come, let us begin to drink a new drink, not miraculously brought out of a barren stone, but from the source of incorruption - the tomb of Christ, on which we are established (Ex. 17: 6).

Chorus: Christ rose from the dead, trampling death on death and giving life to those in the tombs.

Now everything was filled with light - heaven, earth and (places) hell; let all creation celebrate the rebellion of Christ, on whom we are established.

Chorus: Christ rose from the dead, trampling death on death and giving life to those in the tombs.

Yesterday I was buried with You, Christ, today I rise up with You resurrected; yesterday I was crucified with you, glorify me with you, Savior, in your kingdom (Rom. 6: 3).

Canto 4? I

Irmos: Habakkuk, who proclaimed about God, may stand with us on the Divine guard as a light-bearing Angel, clearly exclaiming: today is the salvation of the world, because Christ has risen as omnipotent (Habakkuk 2: 1, Isaiah 9: 6).

Chorus: Christ rose from the dead, trampling death on death and giving life to those in the tombs.

Our Easter - Christ appeared as a male, as (a son) opened a virgin womb; called the Lamb, as offered for food, - blameless, as not partaking of filth, and as the true God - called perfect (Ex. 12: 5).

Chorus: Christ rose from the dead, trampling death on death and giving life to those in the tombs.

The crown we are blessed is Christ, as a one-year-old lamb, voluntarily sacrificed for everyone on the cleansing Passover, and again from the grave He shone for us, the beautiful Sun of righteousness.

The Godfather David galloped in delight before the representative ark; But we, the holy people of God, seeing the fulfillment of types, let us rejoice sacredly; for Christ has risen as omnipotent (2 Samuel 6).

Canto 5? I

Irmos: Let us rise in the deep morning, and instead of mvr we will bring a song to the Lord, and we will see Christ - the Sun of righteousness, giving Life to all.

Chorus: Christ rose from the dead, trampling death on death and giving life to those in the tombs.

Seeing Thy immeasurable mercy, Christ, contained in the fetters of hell, joyfully hastened to the light, glorifying the eternal Passover.

Chorus: Christ rose from the dead, trampling death on death and giving life to those in the tombs.

With lamps in our hands, let us go towards Christ, coming out of the tomb, as a bridegroom, and with joyfully celebrating ranks (Angels) we will celebrate God's saving Easter.

Canto 6? I

Irmos: You descended, Christ, into the underworld of the earth and broke the eternal locks containing the prisoners, and on the third day, like Jonah from the whale, you came out of the tomb (Jonah 2:11).

Chorus: Christ rose from the dead, trampling death on death and giving life to those in the tombs.

Without damaging the imprisoned (womb) of the Virgin in Your birth, Christ, You rose from the grave, keeping the seals intact, and opened the doors of Paradise for us.

Chorus: Christ rose from the dead, trampling death on death and giving life to those in the tombs.

My Savior, living and, like God, an unforgiving Sacrifice! Having voluntarily brought Yourself to the Father, You, having risen from the grave, resurrected together the ancestor Adam.

Kontakion, voice 8th

Although You, the Immortal, have descended into the grave, you have destroyed the power of hell and have risen victorious, Christ God; proclaiming to the myrrh-bearing wives: "Rejoice!" and giving peace to your Apostles; [and to all] the fallen you give resurrection.

Ikos: Once the myrrh-bearers, even before the onset of the morning, were looking for, like daylight, the Sun, which existed before the sun and entered the grave. They said to one another: “Friends, let's go, we will anoint with incense the Body that oozes life and is buried, the flesh of the One lying in the tomb, Who lifts up the fallen Adam. Come, let us hasten like the Magi, let us bow down and bring the gift of mvro to the One entwined, not in swaddling clothes, but with a burial cloth, and crying, we exclaim: O Lord, who gives resurrection to the fallen! Arise! "

Seeing the Resurrection of Christ, let us worship the Holy Lord Jesus, the One Sinless One, worship Thy Cross, Christ, we sing and glorify Thy Holy Resurrection, for Thou art our God, we do not know anything else but Thy name, we invoke Thy name. Come, all faithful, let us worship the Holy Resurrection of Christ, for through the Cross came joy to the whole world. Always praising the Lord, let us sing of His resurrection, for He, having endured the crucifixion, by His death conquered death. ( Three times)

Jesus, having resurrected from the grave, as predicted, gave us eternal life and great mercy. ( Three times)

Canto 7? I

Irmos: He who saved the youths from the furnace, having become a man, suffers like a mortal, and with His suffering clothe the mortal in the beauty of immortality, the only God of the fathers, blessed and glorified.

Chorus: Christ rose from the dead, trampling death on death and giving life to those in the tombs.

The wise wives hurried after Thee with fragrant colors; but Whom they, like the dead, were looking for with tears, they worshiped with joy, as a living God, and to Your disciples, Christ, they announced the mysterious Easter.

Chorus: Christ rose from the dead, trampling death on death and giving life to those in the tombs.

We celebrate the mortification of death, the destruction of hell, the beginning of another, eternal life, and in ecstasy we sing of this culprit, the only God of the fathers, blessed and glorified (Hosea 13:14).

Chorus: Christ rose from the dead, trampling death on death and giving life to those in the tombs.

In truth, sacred and worthy of any triumph is this saving and radiant night, the forerunner of the luminous day of resurrection, in which the eternal Light in the flesh shone for all from the tomb.

Canto 8? I

Irmos: This eminent and sacred day, the only one, king and lord among Saturdays, is a holiday of holidays and a celebration of celebrations; on this day let us bless Christ forever.

Chorus: Christ rose from the dead, trampling death on death and giving life to those in the tombs.

Come, on the glorious day of resurrection, let us partake of the new fruit of grape, divine joy, the Kingdom of Christ, singing Him as God forever.

Chorus: Christ rose from the dead, trampling death on death and giving life to those in the tombs.

Lift up your eyes, Zion, and look around you: behold, your children, who are blessing Christ in you forever, have flown to you - like godly lights from the west, north, sea and east (Isaiah 60: 4).

Chorus: Christ rose from the dead, trampling death on death and giving life to those in the tombs.

Father Almighty, and the Word, and the Spirit, is the One Being in three Persons, the Supreme and Divine! We were baptized into You and we will bless You forever.

Canto 9? I

Chorus: My soul glorifies Christ, the Giver of life, who was resurrected on the third day from the tomb.

Irmos

Chorus: Christ is the New Easter, the living Sacrifice, the Lamb of God who has accepted the sins of the world.

Troparion

Oh, how divine, sweet and sweet is Thy word, Christ! You falsely promised to be with us until the end of the century; having this (promise) as a pillar of hope, we faithful rejoice.

Chorus: The Angel cried to the Blessed One: “Pure Virgin, rejoice! And I repeat: Rejoice, your Son was resurrected on the third day from the grave, raising all the dead. People, have fun! "

Mary Magdalene ran to the tomb and, seeing Christ, began to question Him, mistaking Him for a gardener.

Troparion

Oh, great and most sacred Easter - Christ! Oh, Wisdom, the Word of God and Power! Grant us the most perfect union with You on the eternally bright day of Your Kingdom.

The Angel cried to the Blessed One: “Pure Virgin, rejoice! And I repeat: Rejoice, your Son was resurrected on the third day from the grave, raising all the dead. People, have fun! "

Irmos: Shine, Shine the new Jerusalem; for the glory of the Lord has shone on you; triumph now and rejoice Zion. You, Pure (Mother of God), rejoice in the uprising of the One Born by you! (Isa. 60: 1, Luke 1:47).

Exapostilarium

Having fallen asleep in the flesh like a mortal, You, the King and Lord, rose again on the third day, [by this] bringing Adam out of [the state of] corruption and abolishing death. [Therefore, Thou art] the Passover of incorruption (immortality) and the Salvation of the world.

Oh, great and sacred Easter, Christ! Oh wisdom, the Word of God and power! Grant us more perfect communion with You on the endless day of Your Kingdom (1 Cor. 5: 7; 13:12).

From the book Explanatory Typicon. Part I the author Skaballanovich Mikhail

Easter Fast This is the testimony of St. Irenaeus allows us to see the first embryo of the present St. Forty days, which at that time, being limited to one or two days, was considered not a pre-Easter fast, but Easter, Easter itself. Easter fast, according to this testimony,

From the book Questions to the Priest the author Shulyak Sergey

14. What is Easter cake? Question: What is "Easter cake"? The priest Konstantin Parkhomenko answers: In addition to colored eggs, Orthodox Christians of Slavic countries bake Easter cakes for Easter (in Ukraine, Easter cakes are called Easter): sweet breads with raisins, candied fruits,

From the book Mythology of the Near East by Hook Samuel

Easter cult myth There is no doubt that the Book of Exodus, which tells about the flight of the Israelites from Egypt, is based on historical events, nevertheless, the form in which the story of this event is clothed is not history. A narrative of ten calamities due to

From the book of the Sacrament, word and image the author Men 'Alexander

Chapter V. EASTER CYCLE ("rolling holidays") We have already talked about the origin of the "rolling" cycle of holidays and memorable days. Its center is Easter. It is preceded by four weeks of repentance and Great Lent.

From the book of Prayer the author author unknown

Paschal Canon of Stanza at the beginning of Matins, voice 6: Thy Resurrection, Savior Christ, the Angels sing in heaven, and on earth make us praise Thee with a pure heart. Troparion, voice 5: Christ is risen from the dead, trampling death on death, and Giving belly to those in the grave. Song 1 Irmos:

From the book Nicene and Post-Nicene Christianity. From Constantine the Great to Gregory the Great (A.D. 311 - 590) by Schaff Philip

§78. Easter Cycle Easter is the oldest and greatest of the annual church holidays. Its main meaning and consistency of observance were born, like Christian Sunday, on the morning of Christ's Resurrection. Like the Jewish Passover, it was originally the beginning

From the book Vegetarianism in World Religions by Rosen Stephen

THE EASTER LAMB Everyone is accustomed to portraying Christ as the good shepherd and lamb of God, but the Passover lamb is a problem for vegetarian Christians. Was the Last Supper an Passover meal in which Christ and the apostles ate the flesh

From the book Gregory of Nyssa. Creation of the canon the author Shchipina Rimma Vladimirovna

2.3. The canon of icon veneration and the iconographic canon The concept of "canon" in relation to the canon of icon veneration and to the iconographic canon, as well as to the canon as an artistic style of the era, has different shades of meaning. "Canon" is a church legal term denoting

From the book of Judaism author Kurganova U.

Easter Kashrut During Passover, specific prohibitions related to kvass (chametz) are added to the usual rules of kashrut. It is forbidden to eat or even have food containing chametz in the house.

From the book Easter Book for Children [Stories and Poems by Russian Writers and Poets] author Anthology

Easter Annunciation The dormant bell Awakened the fields, Smiled at the sun Sleepy land. The blows rushed To the blue skies, The Voice resounds loudly through the forests. The White moon disappeared behind the river, Frisky wave ran ringingly. Silent Valley Drives away sleep, Somewhere beyond the road Freezes

From the book We Meet Easter. Traditions, recipes, gifts author Levkina Taisiya

Easter roll Flour on demand, 2 glasses of milk, 50-60 g of yeast, diluted in? glasses of warm water with 1 tsp, a spoonful of granulated sugar, 1 glass of granulated sugar, 150-200 g of butter, 200 g of raisins (seedless), 4 eggs, chopped walnut kernels, 1 onion-colored egg,

From the author's book

Easter nut roll 4 cups flour, 1 teaspoon dry yeast, 1? glasses of granulated sugar, 1 glass of milk, 150 g of melted butter, 1 glass of chopped walnut kernels,? glasses of cocoa powder, 40 g chopped chocolate, 1 onion-colored egg, salt. 1, B

From the author's book

Easter cake almond 4 squirrels,? glasses of granulated sugar,? glasses of grated almond kernels, 1-2 tbsp. tablespoons of cocoa powder, 1 teaspoon of almond essence, 1 tbsp. spoon of cocoa powder. For cream:? glasses of granulated sugar,? glasses of cream, 1 tbsp. a spoonful of flour,? glasses of milk, 2 yolks, 2

From the author's book

Easter raspberry roll? glasses of flour,? glasses of cocoa powder, 1 teaspoon of baking powder, 3 eggs, whites and yolks separately,? glasses of granulated sugar, 1 teaspoon of vanilla essence, raspberries from compote, powdered sugar, salt. For cream; ? glasses of high-fat cream, 2 tbsp. spoons

From the author's book

Czech Easter lamb / glass of flour, 1 glass of butter, 1 glass of granulated sugar, 1 glass of cottage cheese, 3 = 4 eggs, 1? h. spoons of baking powder, grated zest? lemon, 3 tbsp. tablespoons of chopped walnut kernels, coconut, vegetable oil, salt. 1. In enameled

From the author's book

Easter dessert? glasses + 1 tbsp. a spoonful of granulated sugar ,? glasses of grated almond kernels, 2 squirrels, 1 glass of heavy cream,? teaspoons of vanilla essence, 750 ml of vanilla ice cream, 1 tbsp. spoon of cocoa powder, 200 chocolate for the crown. 1. Line a baking sheet with foil, grease it

Troparion of Easter, voice 5:

Ipakoi Easter Tone 4:

Easter Kontakion, Tone 8:

Acceptor of Easter, Tone 1:

Exapostilary of Easter

EASTER CANON Tone 1

Song 1

Chorus:

Chorus:

Theotokos *:

Song 3

Mother of God:

Ipakoi, voice 4th:

Song 4

Irmos:

Song 5

Mother of God:

Song 6

Irmos:

Mother of God:

Kontakion, voice 8

Ikos

Canto 7

Mother of God:

Canto 8

Ternary:

Mother of God:

Canto 9

Chorus:

Irmos:

Chorus:

Chorus:

Mother of God:

Exapostilarius is self-agreed

EASTER VERSE

Verse: May God rise again, and scatter him against him.

Verse: Yako smoke disappears, yes disappear.

So let sinners perish from the presence of God, and let the righteous be glad.

This day, which the Lord has created, let us rejoice and rejoice in it.

Glory, and now:

Troparion

Troparion

Song 3

Troparion

Troparion

Song 4

Troparion

Troparion

Troparion

Song 5

Troparion

Troparion

Song 6

Canto 8

Canto 9

Information about the original source

Report a typo

Text to be sent to our editors:

Your comment (optional):