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Great penitential canon: we read and understand

Great penitential canon: we read and understand

22.02.2018
Tags: Religion, Christianity

Jesus Christ begins His sermon with actual words for all time: "Repent, for the Kingdom of Heaven is at hand" (Matthew 4: 17). And how to repent? - we ask. What is the standard of repentance? King David also "made it", that is, he put us as a monument forever - an image of repentance in his psalm. So St. Andrew of Crete "in-figured" to us for centuries the penitential pen, i.e. a model for penitential doing. But in the canon, there are many words that are not always immediately understood. And about these words - "notes on the margin."


Reading the Great Canon in the Cathedral of Christ the Savior. Patriarchal Divine Services

Song of 1

2. Come, wretched soul, from your flesh, I will wait for everyone to confess, and there remain other precocious insensibility, and bring tears to God in repentance.

The Russian word as wordless as "devoid of speech" does not matter in the Church Slavonic dictionaries: nonsense, irrationality, ignorance, ignorance of God, lack of participation in Christianity, lack of spiritual understanding, understanding; wordless - stupid, characteristic of dumb (animals). This word corresponds to the Greek word ἀλογία, therefore it is used in the meaning of "recklessness, insanity, absence of spiritual meaning". Here is a fragment of this troparion in the dictionary of church Slavonic paronyms: "continue to depart from the former madness, the soul".

4. Alas for me, damned soul, what did you like Eve's first? I saw you are evil, and you were hurt by the mountaineer (bitterly, cruelly, hard, with difficulty, painfully), and touched the tree, and you tasted dizzily speechless dessert.

Here, the penitent turns to his soul and compares her condition with the painful wound that Eve herself hurted from touching the forbidden tree.

10. The sculptor is a living creature, you have enclosed to me flesh and bones, and breath, and life; but, O my creator, my Redeemer and Judge, pretending to accept me.

The allocated word means "builder, architect, potter, potter". In manuscripts of the 13th-14th centuries, the word "Builder" looks different: "as a scoundrel". "Brying" is clay. Rev. Andrew, speaking of the Lord, compares the creation of man with the process of sculpting earthen vessels by a potter.

The word "wordless" is used in the meaning of "insane," therefore we read in the Canon: "From now on depart from the former madness, the soul"

11. Forfeit me, Savior, before Thy gates, do not neglect age for old age, but before the end, As a philanthropist, give up the transgressions to me.

Here the meaning of the word "pony" is "at least" or "at least". And the word "careful" is the accusative case from the word "melting", which means - empty, empty, vain, indecent. Hence, here we are talking about a soul that has already lost its strength, and already before the gates of God, feeling a quick death, asks for the abandonment of sins. In addition, "do not neglect mine in hell carefully" can be interpreted as "do not reject me into the hell of the empty, i.e. who did not fill his life with works of repentance. " And here you can draw a parallel with the previous image of the potter and clay vessel. God created us, as vessels, which we must fill with the works of faith. However, someone fills these vessels (our bodies) with impurities - deeds, far from work, "pleasant Lords." And, thus, leaves his vessel empty, does not bring anything to the Lord. And, realizing this, the soul asks the merciful God: "Though such an empty, but, still, accept me, do not leave me (do not send to hell), but before I die, give me the remission of sins!"

The whole Great Canon is a constant juxtaposition of "Old Testament" images of how to do well, and how not to be worth doing. And also the constant projection of these images on the soul of the penitent. Still characteristic of liturgical texts are many images and from the New Testament. In this regard, you can pay attention to the 15-th Troparion of the first song, where there is an allusion to the parable of the merciful Samaritan:

15. The priest, having foresaw the idea behind me, and the Levite, having seen in the fierce naga, a prelice, but from Mary, shining to Jesus, You, having presented, give way to me.

Here Saint Andrew seems to imply that Christ is that merciful Samaritan who helped a man who was in trouble and lying on the road in wounds. The distinguished word relates to the priest described in the parable, who "walked by that road and saw" this unhappy man, "passed by" (Luke 10: 31). That is, the word "foreseeing" does not mean the ability to see in advance literally, but it means that the priest, having noticed from the distance a person in need of help, decided to pass by. And here, however, we are talking about the law - the Old Testament and the New Testament. Both the priest and the Levite are representatives of the Old Law - they can not help someone who needs a living help from God, and then the "Merciful Samaritan" Christ comes and helps, heals, he cares. And the soul turns to Him who can heal the wounds of sin. And as the Samaritan poured wine and oil (earlier it was a universal medicine) on the injuries of the victim of robbers, so Christ "served the healing of the sinner, did not abhor his sinful wounds and uncleanness, but washed them with His Most Pure Blood and softened it with the grace of the Holy Spirit - the image of the grace of the Holy Spirit), revealed to him in His Church, as in a hotel, refuge and rest, and, departing from earth to heaven, entrusted him to the care of the shepherds of the Church "[1].

21. My wealth, Savior, exhausted in fornication, I am empty of the fruits of the pious, I call alchem: Father, the bounty, having preceded You, you have sacrificed me.

The word "anticipate" seems at first glance to be out of context. But if you look at dictionaries, you can discover a lot for yourself. It translates as follows: 1. Do anything before anyone, ahead of, warn someone in anything; 2. To hurry, to try to come quickly anywhere; 3. Forward, overtake, bypass anyone; 4. Precede anything.

But what are we talking about? The Church Slavonic "preceding" corresponds to the Greek προφθάσας, which comes from προφθάνω - to meet, take unawares, and also - to greet. One can see a reference to the parable of the prodigal son. And it is here that the moment of the return of the prodigal son is meant: "He got up and went to his father. And when he was still far away, his father saw him and took pity; and ran, fell on his neck and kissed him "(Luke 15: 20). It should be noted that in the Church Slavonic text on the spot "took pity" is the expression "dear to him". And it differs from προφθάνω in the Greek text and is represented in the form εσπλαγχνίσθη, which has a root denoting "heart" (see the article "Great canon: immersion" to the depth of the word), and can be translated as "pitying". Therefore the meaning of the phrase "Father's bounty, after You have sinned Me," may be this: "Father, as a prodigal son, You, the Most Merciful, seeing from afar, accepted (kissed) with an kiss - so you also endanger me."

Song of 2

1. Behold, heaven, and I will shout, to the earth, inspire the voice, repenting to God and singing Him.

Church Slavonic "suggestion" means to listen, listen, hear, listen. In one of the dictionaries there is the next translation of this troparion: "Hear, heaven, and I will speak, earth, listen to the voice that brings repentance to God."

15. My desecrated flesh is a garment, and every inch in the image, the Savior, and in the likeness.

The word "okalah" is found in many places, including we hear it in the so-called "Repentance", which is sung at the All-Night Vigil in Lent, when the light is extinguished in the temple, and all present are lowered to their knees. But what does this elegant and beautiful word mean?

Although in the Greek text it ("okaliati") has the meaning of "profane," but Slavic translators interpreted it in their own way. The root of the word is "feces". And that's why it's okay to "dirty, defecate". In the dictionary of V. Dahl, it is given along with the word "fry". And it seems that there is no worse word for describing the sinful state of the soul. But if you shy away from such a frank sense, you can "grind" the word "to stain (pollute), pollute, defile, defiled, mired in uncleanness."

"Do not cast me into the hell of the empty, that is, who did not fill his life with works of repentance "

16. Fall into passionate perdition and in material aphids, and from now on the enemy is annoying me.

The whole world after the fall of our forefathers Adam and Eve is in decay. We suffer, suffer, die - all these are the consequences of the first error committed by man, and become an irrevocable incident in the history of mankind, because they did not have repentance. Man, before being blessed by God "to cultivate paradise," became dependent on the "material", distorted world. And Saint Andrew speaks just about this fallen state, as of all mankind, and specifically - of every penitent. But Christ came to deliver us from "corruption", and it is important to understand that this process is not one-sided (when only God Himself changes, transforms a person), but a bilateral one - when a person goes to meet God, turns to Him and repents of his sins - although in the words of penitential canons and prayers.

As for the Church Slavonic text, the word "decay" is simply represented in a reduced form ("aphid") and therefore may seem incomprehensible.

30. See, see, as I am God, inspire, my soul, the Lord is crying, and have removed the former sin, and be scared as unwashed and as the Judge and God.

The dictionary gives such a translation to the word "inexperienced" - incorruptible or impartial (judge), that is, fair (recompense on merit). In one version of the Church Slavonic text of this troparion (the editorial board of the Commission for the correction of liturgical books), the expression "as unmanly" is replaced by "as the God-maker", where the sinner means the righteous Judge, the Rewarder, who compensates for the labors of the bribe. But at the same time in the Greek text there is simply the word "judge". Therefore, it is worthwhile to pay attention to the first meaning of the word: "and have removed the former sin, and fear God as an incorruptible Judge."

31. To whom have you been like a sinful soul? Tokmo to the first Cain and Lamech, which mocked the body of the villainous and killed the mind in wordless strivings.

What did Lamech - the descendant of the murderer Cain? We read about this in the Book of Genesis: "And Lamech said to his wives: Adah and Zillah! listen to my voice; Wives of Lamechovs! hearken to my words: I have slain my husband in a plague unto me, and a lad in a wound to me; if Cain is avenged seven times, then Lamech seventy times seven "(Gen. 4: 23-24). And if you return to the word "stony", then, looking at the dictionary prot. G. Dyachenko, we find the translation of the place in question: "Brutally striking the body with atrocities." Unfortunately, the Greek original does not shed light on this word and also means beating with stones. But Bishop Vissarion (Nechaev) writes: "The murderer Lamekh is likened to each soul, by evil deeds (evil deeds), as if by heavy stones, striking his body to death" [2].

32. Before all the law preceded the law, the soul, Seth did not like you, you did not imitate Enos or Enoch by the preposition, nor Noah, but you were a miser of righteous lives.

"Presentation" means change, change, transformation, transfer, permutation. And in the translation into Russian you can read in this place: "Enoch who moved", (or Enoch through) "restitution," "restitution (to God)." And in the "Donikon" manuscript of the 16th century. here the word "reprimand" is used, from the word "re-arrangement".

After Enos, the best representative of the pious tribe was Enoch, great-grandson of Enos. He so pleased the Lord "that he was alive, not having experienced death, was moved to the dwelling of the blessed" [3] (see Heb. 11: 5: "By faith Enoch was moved so that he did not see death, and he did not become, because he God moved him, because before he was moved he received a testimony that he pleased God "). A sinful soul, as St. Andrew of Crete says, is miserable in comparison with such Old Testament righteous people.

And as the Samaritan poured wine and oil on the wounds of the beaten, so Christ "served the healing of the sinner"

33. Edina, thou hast opened the bread of the wrath of thy God, my soul, and thou didst sink all the earth, as the earth, flesh, and doings, and life, and dwelt outside the saving ark.

"Khlyaby" means "abyss". It should be noted that in the manuscripts of the 13th-14th centuries here the word "cloud" (anger) is used. It can be seen that the word "disentangle" (doors, windows, gates), "dissolve" the mouth - comes from the word "hlab" and means "to open", "to dissolve", "to open". And therefore the mentioned word should be clear, it is in Russian, it is just necessary to "shake off the dust from it."

39. Understand and see, for I am God, testing the heart and wrenching thoughts, exposing the deeds, and piercing the sins, and judging the sir, and the humble, and the poverty.

It seems, how can God be tormenting? But the word "weary" (short participle) means something completely different; it is formed from the verb "umychayu" - "accuse, convict," and "torment" - "tame, subordinate." In the Synodal translation of the Gospel of Mark, for example, the word "tame" is used in place of the Church Slavonic word "to torture" (Mark 5: 4). In the text of the Canon stands the Greek word κολάζων (from κολάζω, the translation: "mopping or imposing into the framework, restraining, moderating, curbing"), which means that the Lord says He is the One who experiences thoughts (in manuscripts of the fourteenth and sixteenth centuries there are the words "svezdy" and "testai" - respectively).


Cyril, His Holiness Patriarch of Moscow and All Russia. Sretensky Monastery. Great penitential canon

Song of 3

1. On the mountain, be saved by the soul, as if it were a Lot, and hijack it into Sigor.

Like Lot, who fled from Sodom, flee to Sigor (the city in the way of Lot's flight).

17. At the oak of Mamvriysk, establishing the patriarch of the Angels, inheritance in the old age of the promise of the trap.

A modern person may have an association with the word "established" - to establish, establish (organize). However, in the Church Slavonic language I "establish" - means, I treat, I receive a guest; and "institution" is a treat, feast, and hospitality. In the 14th-century manuscript, the Triodion of the Lenten in this troparion says that the patriarch is "strangers". In general, it must be said that when the apostle Paul says: "Do not forget strangeness, for through it some people, without knowing, have given hospitality to the Angels" (Hebrew 13: 2), he speaks of the virtues of those people who take strangers to their house . Hence the expression "hospice house", etc. Very often found in the liturgical texts a similar word - "strange", which means not at all what we are used to understand now.

In the troparion we are talking about how Abraham met at the oak of the Mambrian Lord in the form of the Three Angels. This phenomenon was portrayed by St. Andrew Rublev in the Trinity. The Monk Andrew of Crete also makes an image, but not an icon painting, but a verbal one, with the same purpose - for prayer. True, here is an appeal to the soul, so that it keeps in mind the virtue of Abraham and aspired to imitate him, keeping his house, all his inner being in such a state, as if waiting for guests. So it must be pure in the soul. And the guests here are the Lord God Himself, the Most Holy Trinity, and therefore the soul will be weeping and crying: "With the bath of my tears, I pray to Thee, my flesh is washed like snow" (from Song 5).

"Hear, heaven, and I will speak, earth, listen to the voice that brings repentance to God"

In addition, the expression "promise to the catches" may be incomprehensible. In "Donikon" they say "promises to catch". In translations: the fulfillment of the promise, the extraction of the promise. In general, "catching" means "hunting for a hunter". And here such an unusual image is used by Saint Andrew of Crete, that in another way you can not tell, and you will not translate - you can only plunge "into the depths" of this word. The fact that Abraham inherited in his old age the promise (begotten in his old age by his son from Sarah - Isaac), is compared with prey - and this is no coincidence. Apparently, in the Greek language hunting prey is an image of something long-awaited and finally accomplished: "The patience with which Abraham waited for the fulfillment of the promise was like the patience of a passionate hunter, who does not give himself rest in the pursuit of prey-and, Abraham felt the same joy that is characteristic of a hunter who finally caught the beast after his long persecution "[4].

23. Do not awaken the pillar, the soul, having returned, let the image of the Sodomite frighten you, save your grief in Siegor.

Again, Saint Andrew turns his gaze to the image of Sodom, recalls how and for what were destroyed by Sodom and Gomorrah. Here the word "grief" can be misunderstood. It means up, up, up, up. This is the same word we hear in the Liturgy: "Woe to the heart!" This expression means "that we should rise above the senses with our mind and heart and with the power of humble faith to the throne of God's grace and stand before Him. This will be the true exaltation of the heart of grief »[5].

Bishop Vissarion (Nechaev) comments on this troparion of the canon: "Do not bring yourself, Christian, before this destructive state, be afraid of partial wishes to return to the world, run further and further from all that in the world that can stop you on the way to the Kingdom of Heaven, be as high as possible earthly predilections, only in this is your salvation "[6].

Although the biblical context prompts the association with the physical mountain ("save your soul, do not look back and do not stop anywhere in this neighborhood, save yourself on the mountain so you will not perish" (Gen. 19: 16), however, Sigor is also not a mountain As already mentioned, this is the city that was on the way to the specified mountain.Lot stopped in Sigora and only then left there "and began to live in grief, and with him two daughters, for he was afraid to live in Sigora" (Gen. 19: 30).

28. (Theotokion, ie the troparion dedicated to the Mother of God) From the Father, the Sonless in the summer, the Mother of God, you inexplicably gave birth to a strange miracle, staying Virgo.

"Milking" means breastfeeding. Here you can recall the name of one of the icons of the Mother of God - "Mammal". In addition, as noted in the dictionary prot. G. Dyachenko, the word "daughter" is derived from the word "milking", it means the one that is nourished by mother's milk.

Song of 4

2. Approaching, the soul, the end, is approaching, and without success, nor preparing, time is shortened, rise, close to the two Judges is. Yako sony, as a color, the time of life flows: what in vain do we crumple?

"Sonia" is a dream, a dream. The time of life passes like a dream. By the way, this word ("dream") occurs in "Donikon" manuscripts.

4. There was no sin in the life, no deed, no malice, no more, a Savior, not sinned, a mind and word, and an outrage, a sentence, and a thought, and an act of sinning, as if there were none when.

It would seem, how can you sin with a sentence? It turns out, you can. "Proposal" in Church Slavonic is a plan, an intention. In addition, there is another troparion (the firmament did not have a suggestion in everyone, even the weight, and you have become tempted by the image, but you are impatient). And in this context 13-th troparion 4-th song, it means: "you did not have (my soul) a firm resolve in everything you know, and in what was tested, but showed itself to be without patience."

5. Everywhere, and condemned by the past, everywhere he was stubborn from his conscience, even more insignificant in the world; Judge, my Redeemer and Vedche, spare and deliver, and save me Thy servant.

Many meanings for the word "need (d)" - for example, violent, compulsory, painful, bitter, painful; Enduring need, oppression, distressed, devoid of the necessary; one who is in trouble; relating to misfortunes, suffering, deprivation. But most understandably this word is translated in the dictionary of paronyms: "Because of this, I, wretched, have been defeated by my own conscience, stronger than which there is nothing in the world" [7].

8. My wives are two minds, the deed and the mind are in sight, Leah is the act, as a multifaceted, Rachel is the same as a multi-faceted mind; for besides (without) works, neither deed, nor sight, soul, will be corrected.

Here, if it can be interpreted, Saint Andrew has in mind the following: how Jacob worked for 7 years - first, as it turned out, for Leah, then 7 more years for Rachel, so you, soul, understand that it's easy to correct .

9. Watch, watch my soul, behave like a great old tree in patriarchs, and do a deed with reason, and wake up the mind, see God, and attain the darkness in the vision, and be a great merchant.

"I'm smart" means, I'm brave, I differ in courage, I act valiantly. And in translations into Russian this word is represented in a similar way: "be courageous," "improve." And in the "Donikon" manuscripts - "fasten", "masculine." In the editorial office of the Commission for the correction of liturgical books - "strive".

"Okalati" means "messing up, defecating," and there is no worse word for describing the sinful state of the soul!

14. Only on the throne, who is now on the throne of gnomes, many in children and glorious, bezdaden and besprodnom in vain: the chamber is a gnawish and a bead of scabs in a sense.

Very often there is a word "in vain" in liturgical and other Church Slavonic texts. And it means - "unexpectedly", "suddenly". It is about the righteous Job, who "suddenly" lost his wealth, children, home ("idiot"). Job for the chamber - for gnoeishche, and the beads - on the corpses changed, however, "blamelessly more than all" was, and you, the soul, "are sinning ... what will you do, if there is no harm from unknowable people?" (From 16-th Troparion) .

15. With royal dignity, a crown and purple robe of blankets, a man of the same name and a righteous one, rich in boiling herds and flocks, beyond the bounds of the gods, glory of the kingdom, being impoverished, deprived.

"Kipeti is a milk and honey" means to have a land abundant in everyone. In this context, the word "boiling" means "abounding" - that is, it is a question of how abundantly Job lived, until he lost everything.


Sretensky Monastery. Great penitential canon

Song of 5

8. If you've heard the woman, you kill sometimes impudent masculine, soul wicked, chaste act, now, like the great Moses, sis wisdom.

"Baba" is a midwife (Ex. 1: 15); "Babu" - I accept the baby at birth. The dictionary of paronyms suggests the translation of the context of the word: "did you not hear about the midwives who killed males in ancient times?"

"Ssi" - from the word "ssati", which means sucking, letting you suck the breast; breastfeed. Translations offer such options for "si" - "mammal", "nakapaysya" (wisdom). In the "Donikon" manuscripts this word is presented as "listen" or "listen". Today, the meaning of the word "ssati" has shifted, and therefore it should be noted that it is common in the practice of Moscow and some other parishes of the Russian Orthodox Church, when reading the Gospel, the expression "Blessed is the womb that bore thee and the sucking knee that thou hast sucked" to be replaced with the more euphonic for the modern "ear" "A nipple that feeds Ty".

11. Moses imagine a rod, a soul striking the sea and thickening the depth, into the image of the Cross of the Divine: you can do it and you can do it.

17. For God's sake, you imagined yourself in me, showed miracles, healing the leper and loosened up, the bleeding current you set, Savior, with the touch of the garments.

Here the soul is invited to "imagine" the rod of Moses, by which he "strike the sea". In the Greek text there is a word meaning: to create images, to form, - understandable through association with the icon. And here, obviously, the meaning of the word "imagine" corresponds to the modern understanding, although it sends the reader "to the image" of the staff exactly as the Cross of the Lord.

On the other hand, below (in 17 tropare) it is said about how God "imagined" in me, i.e. in man, became the God-man. Here the original uses the verb ἐμορφώθης (from μορφοω - "to shape, shape, create, sculpt, sculpt). And in the translation for "imagined in me," the bishop Vissarion (Nechaev) is given the expression: "I accepted my image," which refers the penitent to a literal understanding that "For God's sake," he accepted "the human image" on Himself "[8].

Song of 6

3. Yako yunitsa, a soul that has become raspy, you have become like Ephraim, as if you are a servant from the tenet, living a life, keeping your mind and vision in mind.

Serna is a genus of a wild goat (Deuterium 12: 15) or a black goat that inhabits Europe and Asia Minor, a species from the family of Polaroid, a subfamily of goats. A tenet - a network, a rope, a network in order to catch birds and animals.

In the Bulgarian manuscript of the 13th century this place says "like a chamois from the net." Two translations of N. Kedrov and Met. Nikodima (Rotova) look like this: "Razvirepev, like a young man (young heifer), you have become like the soul, Ephraim, but inspiring your mind with activity and contemplation, protect life, as (protected) chamois from the tenets" and "Enraged as a young man, the soul you are like Ephraim; as a chamois from the nets, save life, inspiring the mind with action and contemplation. "

How can God be tormenting? But the word "weary" means quite different

As St. Basil the Great explains, "the chamois is elusive by the webs in terms of visual acuity, and why the name received from its natural sight" [9]. In addition, one can find the statement of the Monk Herman Zosimovsky, who mentions the image of "chamois from the tenet". He says: "Having gotten rid of the tenet, the chamois seek water from the springs, and the soul, freed from earthly care and desiring God's strong, living, strives irresistibly to the knowledge of God, this living water source, flowing into eternal life" [10].

In addition, you can pay attention to the biblical references for this troparion: Jer. 31: 18; Os. 10: 11; Parable 6: 5.

5. Waves, Savior, my sins, as if returning to the Black Sea, covering me extemporaneously, as Egyptians sometimes and three hundred.

It is clear that St. Andrew of Crete draws parallels between the sunk of the chariots of the pharaoh during the exodus of the Jews from Egypt and the state of the Christian soul, which seemed to be sinking in the sea of ​​sins. But who are these three hundred? In the dictionary "tristat" - the commander. As Bishop Vissarion comments, the "tristates" are all battle chariots with three warriors standing on each of them. Hence it is clear why in the "Donicon" text sounds "three standing". However, some of the "tri-states" understand the dignitaries close to Pharaoh who occupied the third place, or the third row around him (see: Ex. 14; 7). Even under the "tri-states" you can understand the commanders, whom the Egyptians had three in the army, divided into three orders. Still, according to the "Church Dictionary" PA. Alekseeva, "others mean select warriors, chariots, which were three on each chariot: one ruled by horses, another ruled the chariot, and the third prepared the weapon" [11].

6. Unreasonable, soul, you had the will, as formerly Israel: The divine bonanza you judged (preferred) the speechlessly lustful passions of embrace.

15. I am, Savior, thou hast consumed the king's drachma; But He lit the lamp, Forerunner of Thine, Word, seek and clothe Your image.

To "destroy" means to lose. The Russian translation is as follows: "I, the Savior, that - with the royal image - the drachma that was lost with You from time immemorial; but, to the Word, lighting a lamp - Forerunner of His, - look and find Your image. "

"Continue to run further and further from all that in the world that can stop you on the way to the Kingdom of Heaven"

At the base of the 15-th troparion is the parable of Christ about the lost drachma, a small silver coin with the royal image. Bishop Vissarion: "As the bearer of the image of God Almighty, man is appointed king and ruler, he is given to the power of the whole earth, with all the earth creatures. But man has not retained his dignity. Self-guidence and passions have darkened in him the features of the image of God. And now, the Only-Begotten Son of God the Father and the exact Image of His Being, for the renewal of the image of God in man, descends from heaven to the earth and the lost creature desires with the same care with which a woman searches for the lost drachma. "[12].

Song of 7

6. David sometimes imagine, having written down a song on the icon, it denounces the deed of the deed, if it's a fellow, a zovy: have mercy on me, to You who have sinned to God alone, cleanse me myself.

Here the meaning is slightly different from the previous similar words in the song 5. Here - from the word "to represent". In Russian translations: "as if painting" (in the picture), "depicting."

In the Greek text there is a word derived from ανα-στηλοω - "put on a column". And the meaning is like setting on the stele. And also στηλόω - "put in the form of a tombstone." It can be assumed that the prophet David wrote his penitential psalm as if forever - as on a tombstone, on a tombstone. The Prophet David sealed his penitential psalm "in the image" of penitential prayer for all generations.

Song of 8

19. Yako from the swallowing of the wormwood, The purest, clever purple of Emmanuel inward in thy womb is thy flesh. Moreover, We honor the Theotokos.

"Obprochati" - to paint, burn, tarnish. Russian translations: "as if from a substance purple" and "as from a purple compound." "Donikonovskie" manuscripts: "like a purple scarlet." In other Church Slavonic editions: "obogreniya" and "staining".

The dictionary of Church Slavonic paronyms gives the translation of this theotokos: "as from immersion in purple dye, the Most Pure, inside inside Your womb was woven the spiritual scarlet (royal apparel) of Immanuel, the flesh."

Song of 9

7. Christ the Magi saved, the shepherds called, the infant of the multitude showing the martyrs, glorify the elders and the old widow, you were not jealous of the soul, nor the deed, nor the life, but woe betide you, be judged.

It would seem, how can you sin with a sentence? It turns out that you can

Here it is necessary to clarify not "difficult" for understanding, but some inaccuracy, which could be admitted under the "Nikon" translation. The fact is that in all "Donikon" sources, as well as in the Greek text, the only number is used: "glorify the old man and the old widow", because it is a righteous Simeon the God-restorer (the elder) and St. Anne the Prophetess (an old widow).

To search for the meaning of words, dictionaries were used: "Church Slavonic-Russian paronyms. Materials for the dictionary »О.А. Sedakova, "Complete Church Slavic Dictionary" prot. G. Dyachenko, "Materials for the Dictionary of the Old Russian Language from Written Monuments" II. Sreznevsky, "Dictionary of sayings from liturgical books" prot. A.I. Nevostrueva, "Dictionary of the Russian language XI-XVII centuries.", "Dictionary of the Church Slavonic and Russian language, compiled by the second department of the Imperial Academy of Sciences", "Church Slavonic Dictionary" prot. A. Svirelina, "Ancient Greek-Russian Dictionary" I.Kh. Dvoretsky, "Explanatory Dictionary of a Living Great Russian Language" Dahl, "Dictionary of Synonyms of the Russian Language" Z.E. Alexandrova.


[1] Vissarion (Nechaev), b. Lessons of repentance in the Great canon of St. Andrew of Crete. - M .: Father's house, 2009. - S. 413.

[2] Ibid. S. 48.

[3] Ibid. S. 56.

[4] Ibid. S. 67.

[5] Dyachenko G., priest. Full Church Slavic dictionary. - M .: Father's house, 2013. - S. 129.

[6] Vissarion (Nechaev), b. Lessons of repentance in the Great canon of St. Andrew of Crete. - M .: Father's house, 2009. - S. 116.

[7] Sedakova OA Church-Slavonic-Russian paronyms. - M .: Greco-Latin cabinet of Yu. A. Shichalina, 2005. - S. 208-209.

[8] Vissarion (Nechaev), b. Lessons of repentance in the Great canon of St. Andrew of Crete. - M .: Father's house, 2009. - S. 420-423.

[9] Basil the Great, sv. Symphony of the creations of St. Basil the Great. Attention to yourself // URL: http://azbyka.ru/otechnik/Vasilij_Velikij/simfonija-po-tvorenijam-svjatitelja-vasilija-velikogo/32

[10] Herman Zosimovsky, pr. Blessing of the monastic and all who are jealous of the piety of the Smolensk Zosima desert // URL: http://azbyka.ru/zavety-o-molitvennom-delanii

[11] by: Dyachenko G., Holy. Full Church Slavic dictionary. - M .: Father's house, 2013. - S. 733.

[12] Vissarion (Nechaev), b. Lessons of repentance in the Great canon of St. Andrew of Crete. - M .: Father's house, 2009. - S. 562-565.

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