Some Easter songs. Service for Holy Pascha

Irmos: Resurrection day, enlighten people: Easter, Lord's Easter! From death to life, and from earth to Heaven, Christ God has led us, singing victoriously.

Let us purify our feelings, and we will see the shining light of the resurrection of Christ, and rejoice, saying clearly, let us hear, victorious singing.

Chorus: Christ is risen from the dead.

Let the heavens rejoice with dignity, let the earth rejoice, let the world celebrate, all visible and invisible: Christ is risen, eternal joy.

Theotokos*: Thou hast broken the limit of mortification, eternal life who gave birth to Christ, from the tomb that shone today, the Virgin is all-blameless, and enlightened the world.

Seeing your Son and God resurrected, rejoice with the apostles, God-gracious Pure: and rejoice first, as if all the joys of wine, thou hast taken, Mother of God all-blameless **.

Irmos: Come, we drink new beer, not miraculous from a barren stone, but an incorruptible source, from the tomb of Christ, we are affirmed in Nemzha.

Now all is filled with light, Heaven and earth and the underworld: let the whole creation celebrate the resurrection of Christ, it is affirmed in Nemzha.

Yesterday I was buried with Thee, O Christ, I am resurrected today by Thee, crucified to Thee yesterday, Praise me Himself, Savior, in Thy Kingdom.

Theotokos: I come to an imperishable life today, by the goodness of the One born from Thee, Pure, and with all the end of the world shone.

God, You gave birth to Him in the flesh, from the dead, as if speaking, having risen, having seen, Pure, rejoice, and this like God, Most Pure, magnify.

Ipakoi, tone 4:

Having anticipated the morning even about Mary, and having found the stone rolled away from the tomb, I hear from the angel: in the light of the ever-present Existing, with the dead, what are you looking for, like a man? See the graven sheets, tetsyte, and preach to the world, as the Lord has risen, killing death, as he is the Son of God, saving the human race.

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

The male ubo sex, as if opening a virgin womb, Christ appeared: like a man, the Lamb was called: blameless, like tasteless filth, our Easter, and like God is true, perfect speaking.

Like a one-year-old lamb, the crown of Christ blessed to us, by will for all was slain, Easter purgatory, and packs from the tomb of red truth to us the Sun rises.

The God-father, David, jumping before the hay ark, playing, the people of God are holy, the images of the reality are sighted, we rejoice divinely, as if Christ is risen, as if omnipotent.

Theotokos: Who created Adam, Your forefather, Pure, is founded on You, and destroy the mortal dwelling with Your death today, and illuminate everything with the divine brilliance of the resurrection.

You gave birth to Christ, beautifully resplendent from the dead, Pure, seeing, kind and immaculate in wives and red, today for the salvation of all, rejoicing from the apostles, glorify Him.

Irmos: Let us morning deep in the morning, and instead of the world we will bring a song to the Lord, and we will see Christ, the Sun of Truth, shining life to all.

Your immeasurable goodness, with hellish fetters of content, seeing, to the light of going to the light, Christ, with cheerful feet, praise the eternal Pascha.

Let us proceed, luminaries, coming to Christ from the tomb as the Bridegroom, and let us celebrate the Passover of God's salvation with amorous rites.

Theotokos: Enlightened by the divine rays and the life-giving resurrection of Your Son, the Most Pure Mother of God, and the pious assembly is filled with joy.

You didn’t open the gates of virginity in incarnation, you didn’t destroy the coffin, the seals, the King of creation, from the resurrected You, seeing, Mati, rejoicing.

Irmos: You descended into the underworld of the earth and crushed the eternal faiths containing the bound ones, Christ, and for three days, like from the whale Jonah, you resurrected from the tomb.

Having preserved the signs intact, Christ, thou hast risen from the tomb, the keys of the Virgin unharmed in thy birth, and thou hast opened the gates of paradise to us.

Save me, living and non-sacrificial slaughter, as God Himself in

You brought the Lei to the Father, you resurrected the all-born Adam, you resurrected from the tomb.

Theotokos: Rising of old, held by death and corruption, Incarnated from Your most pure womb, to incorruptible and everlasting life, the Virgin Mother of God.

Descend into the underworld of the earth, into Your bed, Pure, Descended, and Indwelling and Incarnate more than mind, and raise up Adam with Himself, resurrected from the tomb.

Kontakion, tone 8:

Even before the sun, the Sun sometimes set in the tomb, anticipating the morning, looking like the day of the myrrh-bearing maiden, and crying out a friend to friends: O friend! come, let us anoint with stench the life-giving and buried body, the flesh of the resurrected fallen Adam, lying in the tomb. Let's go, sweat like a wolf and worship, and bring the world like gifts, not in swaddling clothes, but in a shroud entwined, and weep, and cry out: O Master, arise, give resurrection to the fallen.

Having seen the Resurrection of Christ, let us worship the Holy Lord Jesus, the only sinless one. We worship Thy Cross, O Christ, and we sing and glorify Thy Holy Resurrection: Thou art our God, do we not know Thee otherwise, your name we name. Come all faithful, let us worship the saint Christ's resurrection: Behold, the joy of the whole world has come by the Cross. Always blessing the Lord, let us sing of His resurrection: having endured the crucifixion, destroy death by death. (Three times)

Jesus resurrected from the tomb, as if prophesying, give us eternal life, and great mercy. (Three times)

Irmos: Delivering the youths from the cave, being a man, he suffers like a mortal, and splendor will clothe mortal passion in incorruption, God is blessed of the fathers, and glorified.

Wives from the worlds of God-wise in the wake of You flow: He is like a dead man with tears in a lawsuit, bowing rejoicing to the Living God, and Your secret Pascha, Christ, a disciple of the gospel.

Death we celebrate mortification, hellish destruction, a different life of the eternal beginning, and playfully sing the guilty one, the One blessed of the fathers of God and glorified.

As if truly sacred and all-celebrating, this saving night, and the luminous, luminous day, the rise of the essence is the herald: in it, the flightless Light from the tomb carnally ascends to all.

Theotokos: Having killed Your Son, death, All-blameless, today, to all mortals abiding belly forever and ever, the One God blessed by the fathers and glorified.

Reign over all creation, being a man, dwell in Your, God-given, womb, and endure crucifixion and death, resurrect divinely, making us as omnipotent.

Irmos: This is the appointed and holy day, one Sabbath is the king and Lord, the holidays are a feast, and there are triumphs of celebrations: in the same we bless Christ forever.

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

Raise your eyes around, Zion, and see: behold, I have come to you, like a divinely luminous star, from the west, and the north, and the sea, and the east, your child, in you blessing Christ forever.

Trinity: Holy Trinity Our God, glory to Thee.

Father of the Almighty, and the Word, and the Soul, the three natures united in hypostases, pre-essential and pre-divine, in Thee we are baptized, and we will bless Thee forever and ever.

Theotokos: The Lord, Virgin Mother of God, has come into the world, and has dissolved the womb of hell, the resurrection is a gift to us mortals: let us bless Him forever.

Having cast down all the power of death, Thy Son, Virgin, by His resurrection, like a mighty God, exalt us and adore us: the same we sing of Him forever.

Chorus: My soul magnifies the risen three days from the tomb of Christ the Life-giver.

The glory of the Lord is upon you, rejoice now, and rejoice, Zion! You, Pure One, show off, Mother of God, about the rise of Your Nativity.

Irmos: Shine, shine, new Jerusalem:

Chorus: Christ is a new Easter, Living Sacrifice, Lamb of God, take away the sins of the world.

O divine, o dear, o sweetest of Thy voice! With us, you did not falsely promise to be until the end of the age, Christ: We are faithful to him, we rejoice.

Chorus: An angel crying out of grace: Pure Virgin, rejoice, and again the river, rejoice: Your Son is risen three days from the tomb, and having raised the dead, people, rejoice.

Oh divine, oh dear:

Chorus: You awakened the dead from the ages, royally roaring, like a lion from Judas.

Oh divine, oh dear:

Chorus: Mary Magdalene flowed to the tomb, and seeing Christ, as if asking a gardener.

Oh divine, oh dear:

Chorus: The angel is turning over to the women crying out: stop crying, for Christ is risen.

O great and most sacred Pascha, Christ! O wisdom, and the Word of God, and power! Give us the truest communion with You, in the non-evening days of Your Kingdom.

Chorus: Christ is risen, right death, and raised up the dead, people rejoice.

O great and most sacred Pascha:

Chorus: Today every creature rejoices and rejoices, as Christ is risen and hell is captivated.

O great and most sacred Pascha:

Chorus: Today, the Lord of the captivity of hell, having erected the yuzniki, even from the century the name is fiercely possessed.

O great and most sacred Pascha:

Chorus: My soul magnifies the Trinitarian and inseparable Deity power.

O great and most sacred Pascha:

Chorus: Rejoice, Virgin, rejoice, rejoice, Blessed One, rejoice, Most Glorified One: Your Son is risen three days from the grave.

O great and most sacred Pascha:

Chorus: My soul magnifies the risen three days from the tomb, Christ the Life-giver.

Irmos: Shine, shine, new Jerusalem:

Chorus: My soul magnifies by the will of suffering, and buried and resurrected three days from the tomb.

Irmos: Shine, shine, new Jerusalem:

Theotokos: According to the Virgin, we are faithful to you: rejoice, the door of the Lord, rejoice in the animated city; Rejoice, even for the sake of us now, the light of the Resurrection of You, Born from the dead, has risen.

Rejoice and rejoice, divine door of Light: for Jesus, who has entered the tomb, ascends, shining brighter than the sun, and illumining all the faithful, God-rejoiced Lady.

Exapostilary:

Having fallen asleep in the flesh, as if dead, King and Lord, thou hast risen three days, raised Adam from aphids, and abolished death: Easter of incorruption, salvation of the world. (Thrice) Easter Stichera

Verse: Let God arise, and let His enemies be scattered.

Sacred Pascha appears to us today: New Holy Pascha, Mysterious Pascha, All-Honorable Pascha, Christ the Deliverer Pascha, Immaculate Pascha, Great Pascha, Pascha of the Faithful, Pascha that opens the doors of Paradise to us, Pascha that sanctifies all the faithful.

Verse: Like smoke disappears, let them disappear.

Come from the vision of the woman of the evangelist, and cry to Zion: receive from us the joys of the annunciation of the Resurrection of Christ; Show off, rejoice and rejoice, Jerusalem, seeing the King of Christ from the tomb, as if the Bridegroom is happening.

Verse: So let the sinners perish at the presence of God, but let the righteous rejoice.

Myrrh-bearing women, deep in the morning, presenting themselves to the tomb of the Giver of Life, having found an angel, sitting on a stone, and having proclaimed to them, saying: why are you looking for the Living One with the dead? Why are you crying incorruptible in aphids? As you go, preach to His disciples.

Verse: This is the day which the Lord has made; let us rejoice and be glad in it.

Red Easter, Easter, Lord's Easter! Easter is all-honourable to us. Easter! We embrace each other with joy. Oh Easter! Deliverance of sorrow, for today Christ has risen from the tomb, as if from the chamber, fill the women with joy, saying: preach the apostle.

Glory, and now, tone 5:

The day of the Resurrection, and let us be enlightened with triumph, and embrace each other, brothers, and forgive those who hate us the whole resurrection, and let us cry out like this: Christ is risen from the dead, trampling down death by death, and bestowing life on those in the tombs.

Christ is Risen: (Three times)

Hours of Holy Easter and the whole Bright Week

Christ is risen from the dead, trampling down death by death, and bestowing life on those in the tombs. (Three times)

Having seen the Resurrection of Christ, let us worship the holy Lord Jesus, the only sinless one. We worship Thy Cross, O Christ, and we sing and glorify Thy Holy Resurrection: Thou art our God, unless we know Thee otherwise, we call Thy name. Come, all faithful, let us bow down to the holy resurrection of Christ: behold, the joy of the whole world has come by the Cross. Always blessing the Lord, let us sing of His resurrection: having endured the crucifixion, destroy death by death. (Three times)

Having anticipated the morning even about Mary, and having found the stone rolled away from the tomb, I hear from an angel: in the light of the ever-present Existing, with the dead, what are you looking for like a man? See the linen of the tomb, and preach to the world, as the Lord has arisen, killing death, as the Son of God, who saves the human race.

Even if you descended into the grave, Immortal, but you destroyed the power of hell, and you rose again as a conqueror, Christ God, prophesying to the myrrh-bearing women: Rejoice, and grant peace to your apostle, give resurrection to the fallen.

In the tomb of the flesh, in hell with a soul like God, in paradise with a thief, and on the throne you were, Christ, with the Father and the Spirit, fulfilling everything, Indescribable.

Glory: Like a life-bearer, like the reddest of paradise, truly, the brightest of all royal chambers, Christ, Thy tomb, the source of our resurrection.

And now: Highly consecrated Divine village, rejoice: for you have given joy, O Theotokos, to those who call: blessed are you in wives, all-blameless Lady.

Lord have mercy. (40)

Glory to the Father and the Son and the Holy Spirit, now and forever, and forever and ever, amen.

The most honest cherubim and the most glorious seraphim without comparison, without the corruption of God the Word, who gave birth to the real Mother of God, we magnify Thee.

Bless in the name of the Lord, father.

Priest: Through the prayers of our holy fathers, Lord Jesus Christ our God, have mercy on us. Amen.

Christ is risen: (Thrice) Glory, and now: Lord, have mercy. (Thrice) Bless. And release from the priest.

The worldly one says: Lord Jesus Christ, the Son of God, prayers for the sake of Your Most Pure Mother, our reverend and God-bearing fathers and all the saints, have mercy on us. Amen.

GENERAL REMARKS

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

The word of St. Gregory, written in the 4th century, and the Paschal canon Reverend John 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 Paschal words of the Great Cappadocian.

The Paschal canon has a traditional structure: it has 8 odes, numbered from 1st to 9th (the 2nd ode is missing); each song opens with an irmos, which is supposed to set the melody for the troparia. In the 1st, 3rd, 5th, 6th and 9th songs there are two troparions each, in the 4th, 7th and 8th - three each. There are no Mother of God in the canon, but later hymnographers - Feofan and Joseph - added a set of Mother of God to the Easter canon; according to the modern charter, they are not sung on the first day of Easter, and both are performed on the following days (thus, after each song, two theotokias are added).

ABOUT EASTER IRMOS

The irmos of the canons usually contain paraphrasing or references to biblical songs, the 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 song is linked to the Resurrection of Christ:

Irmos of the 1st song: "... from death to life, and from earth to Heaven, Christ God has brought us forward, singing victoriously"- just as the Israelites were led out of Egypt and sang a song of victory after crossing the Red Sea (= 1st biblical song, Ex 15. 1-19), so we are translated by Christ from death to life.

Irmos of the 3rd song: " Come, let us drink new beer [that is, drink], not miraculous from an unfruitful stone, but an incorruptible source, from the tomb that waited for Christ ... "- here ancient miracle when, during the wandering of the Israelites in the wilderness, God, through the prayer of Moses, brought water out of the rock - "barren stone"(Ex 17. 1-7) - is compared with how from the stone tomb of Christ flows like rain, the source of incorruption. It is worth noting that, generally speaking, not the 3rd, but the 2nd biblical song (Deut 32. 1-43) corresponds to the themes of rain and wandering in the wilderness.

Irmos of the 4th song: "On the divine guard, the God-speaking Habakkuk will stand with us and show the luminiferous 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 Hab 2.1: “I stood on my watch and, standing on the tower, I watched what He would say in me ...” The prophetic vision of Habakkuk is referred in the irmos to an angel announcing the news of the Resurrection of Christ.

Irmos of the 5th song: "Let's wake up in the morning deep, and instead of the world we will bring a song to the Lord, and we will see Christ, the Sun of Truth ...", contains a paraphrase of the 5th biblical song, the prophet Isaiah (Is 26. 9-19): "From the night my spirit wakes up to Thee, O God..." The Slavic word "utrenevati" literally means "to look closely [during the predawn twilight]." Thus the night performance Easter canon(according to the strict rule, Matins should always be served at night, before dawn) correlates with how the myrrh-bearing women hurried to the tomb of Christ early in the morning: "Instead of peace, we will bring a song."

Irmos of the 6th song: "Thou hast descended into the underworld of the earth ... and three days, as from the whale Jonah, thou hast risen ..." - mentions the prophet Jonah, since it is to him that the 6th biblical song belongs (Jonah 2. 3-10). According to the Scriptures, Jonah sang it while deep under water in the belly of a whale. The Paschal canon correlates the immersion of Jonah to the bottom of the sea with the descent of Christ into hell, and the release from the belly of the whale three days later - with the three-day Resurrection of Christ.

Irmos of the 7th song: " Delivering the youths from the cave, being a man, he suffers like a mortal, and splendor will clothe the mortal passion in incorruption ... "- refers to the story of three Jewish youths who were thrown into a fiery furnace by the Babylonian king Nebuchadnezzar, but were saved by God. The story about this event, the prayer and the song of the youths make up the 7th biblical song (Dan 3. 26-56). The irmos emphasizes that He Who once saved the youths from imminent death Himself accepted suffering in order to clothe the mortal nature with the beauty of incorruption ( "splendor will clothe in incorruption").

Irmos of the 8th song: "This is the appointed and holy day, one Sabbath is the King and Lord, the holidays are a feast, and the triumph is the celebrations ...", referring to the theme of the 8th biblical song (Dan 3. 57-88) only at the very end: "...we will bless Christ forever", - the rest is built around a quote from St. Gregory the Theologian: "Easter! She is our holidays, a holiday and a celebration of celebrations"(Or. 45. 2).

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

THE THEOLOGICAL CONTENT OF THE CANON

The troparia of the canon, together with the irmos, reveal several independent theological themes. Some are obviously connected with the celebration of the Christian Easter:

the rejoicing of all creation during the Resurrection of Christ (2nd troparion of the 1st song: " Let the heavens rejoice with dignity, but let the earth rejoice..."; 1st troparion of the 3rd song: "...let the whole creation celebrate...");
the haste of the myrrh-bearing women to the tomb of the Savior (irmos of the 5th song; 1st troparion of the 7th song: " Wives from the worlds of God-wise in the wake of You flow ... ") and the appearance of an angel to them, proclaiming the Resurrection of Christ (irmos of the 4th song);
the descent of Christ into hell (irmos of the 6th song), the subsequent destruction of hell (2nd troparion of the 7th song: "We celebrate the death of death, hellish destruction, a different life of the eternal beginning ...") and the release of the prisoners who were there - the souls of dead people (1st troparion of the 5th song: "... with hellish bonds of content ... go to the light, Christ, with merry feet").

Others correlate the Christian Easter with Old Testament types:

various prophecies (cf. what was said above about the correlation of irmos with biblical songs);
the rejoicing of the king and prophet David at the transfer of the Ark of the Covenant to Jerusalem (3rd troparion of the 4th song: “Our Godfather David, galloping before the hay ark, playing, the people of God are holy, seeing the images of the realization, we have fun ...”, cf. 2 Samuel 6. 3-14: "And they set up the ark of God on new chariot... And David and all the sons of Israel played before the Lord on all kinds of musical instruments ... David galloped with all his strength before the Lord ");
the main prototype of the Sacrifice of Christ - the Paschal lamb: "[Christ] is a male sex... The Lamb is called, but blameless... our Easter..."(1st and 2nd troparia of the 4th song; cf. Ex 12.5: "Your lamb must be without blemish, male, one year old").

The theme of the light of the Resurrection of Christ, which became the forerunner of the brilliant day of the general resurrection from the dead, is especially spelled out in the canon (3rd troparion of the 7th song: "... this saving night and the luminous, luminous day of the uprising is the herald ... "). It can be said that light permeates the entire canon and is mentioned in one way or another in all his songs, except for the 6th: "Now all is filled with light..."(1st troparion of the 3rd song), "Glow, shine..."(irmos of the 9th song), etc. But in order to contemplate this light, you need to make an effort on yourself: "Let's cleanse our senses and see Christ shining with the impregnable light of the resurrection..."(1st troparion of the 1st song, word order changed). Thus, the true celebration of Easter is possible only through "purification of the senses", that is, repentance, a virtuous life and an ascetic feat. This is also hinted at by the image of those carrying lamps towards the Bridegroom: "Let's proceed, luminaries, coming to Christ from the tomb as the Bridegroom ..."(2nd troparion of the 7th song), referring to the gospel parable of the ten virgins (Mt 25.1-13).

The theme of the sacrament of Baptism is mentioned twice: in the 2nd troparion of the 3rd ode ( "Yesterday I was buried with Thee, O Christ; today I am resurrected by Thee...") and in the ternary of the 8th song ("Father Almighty, and the Word, and the Soul ... we are baptized in Thee"). In ancient times, they tried to time the Baptism of those who were announced to the evening on the eve of Easter, so that they church life started on main holiday of the year. Therefore the words "got buried yesterday" can be understood either as a reference to the celebration of the sacrament of Baptism in Great Saturday(cf. Rom 6.4: "We were buried with Him through 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 center of the Paschal rejoicing: "Raise up your eyes around 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 song, the quote contains paraphrases of Isaiah 49.12 and 60.4), "... now rejoice and be glad, Sione..."(irmos of the 9th song). The interest of the Palestinian author - St. 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 how much about Heavenly Jerusalem - the Church of Christ: "Shine, shine, new Jerusalem!.."(irmos of the 9th song).

The theme of the Church is intimately present in many troparia 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 ode of the canon, where imagery from the Song of Songs is used ( "Oh, divine! Oh, dear! 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. AT this case this interpretation is clear from following words the same troparion: "... With us, you did not falsely promise to be, until the end of the age, Christ ..." referring to the end of the Gospel of Matthew, where Christ says: "Behold, I am with you all the days to the end of the age"(Mt 28:19).

The author of the canon managed to weave into it references to other key Christian theological topics: about the Trinity of the Godhead (trinity of the 8th ode), about the immaculate birth of the Lord Jesus Christ (1st troparion of the 6th ode: "... the keys of the Virgin unharmed in Thy Nativity ..."), about the universal nature of the Christian gospel (2nd troparion of the 6th song: "... Thou didst resurrect the all-born Adam..."), about the eschatological expectation of the coming of the Kingdom of God (1st troparion of the 8th ode: "Come, new grapes of birth, divine joy, in the deliberate days of the resurrection, let us partake of the Kingdom of Christ ...", cf. Matthew 26:29 “I tell you that from now on I will not drink of this fruit of the vine until the day when I drink new [wine] with you in the kingdom of my Father.”).

The refrains to the 9th ode of the canon (when the irmos and troparia of this song alternate with them when performed) also contain simply general references to the Resurrection of Christ ( "My soul magnifies the risen three days from the tomb of Christ the Life-giver", "Christ is risen, right death ..."), and a description of the general rejoicing ( "Today every creature rejoices and rejoices, for Christ is risen"), and mentions of myrrh-bearing women ( "Magdalene Mary flowed to the tomb and, having seen Christ, like a gardener (gardener) inquired," "The angel turned over to the women crying out: stop from tears, as Christ is risen"), and the thought of Christ's descent into hell ( "Thou aroused, sleeping, dead from eternity ...", "Christ is risen ... raising the dead ...", "Today the Lord of the captivity of hell, raising up the defenders, even from the ages the name of the fiercely obsessed"), and comparison with types from the Old Testament ( "Christ is the new Easter, the living sacrifice, the Lamb of God, take away the sins of the world": cf. Is 53.7, Jn 1.29; "Thou aroused, having fallen asleep, dead from eternity, royally roaring, like a lion from Judas": cf. Gen 49:9), and other theological topics (on the Trinity: "My soul magnifies the Trinitarian and inseparable Deity power"; about the Annunciation, that is, the Incarnation: "Rejoice, Devo, rejoice..."; in the most famous of the refrains: "The angel cried out more graciously: Pure Virgin, rejoice! And again the river: rejoice! Your Son is risen for three days ...", the imagery of the Annunciation - an angel greeting the Mother of God with the word "Rejoice", - was transferred to the Resurrection of Christ).

The venerable author of the canon managed in an amazing way to combine all the themes listed above into one rather 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 contemplation, which he offered to his listeners. On the contrary, paraphrasing St. Gregory the Theologian (Or. 45. 30 and 23: "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! - all your names make me happy";"Let's partake of Easter, now for the time being figuratively, although more frankly than in Old Testament... and later and soon we will partake more perfectly and purer, 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 Strength! Give us the true communion of You, in the non-evening days of Your Kingdom"(last troparion).

The name of this chant, which literally translates as "rule", goes back to ancient name range of daily services - the "canon of prayer". The title "canon" first moved to the first service of the day, that is, Matins, and then to the most important hymnographic text of the latter.

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

The Song of the Canon is a cycle of several stanzas, the first of which is called irmos (see the following 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 song of the canon, which sets the poetic metric for the rest of the stanzas of this song (troparia). Metrical unity allowed singing troparia to the melody of the irmos; thus, he served as a model for them and united them into one. This, as well as the meaningful unity of the irmos and the corresponding biblical song (see below), gave it its name.

The use in the irmos of the 3rd ode of the canon of the theme of the 2nd biblical ode makes one wonder: could the canon have also originally had one more ode? The issue requires research (including taking into account the absence of the second hymns 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 along with Mary Magdalene (Mt 28. 1) is Mother of God, and it was She who first received from the angel the news of the Resurrection of Her Son (Sinaxar on Easter Week).

Easter Canon

Song 1

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

Chorus

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

Chorus: Christ has risen from the dead, trampling down death by death and granting life to those in the tombs.

Let the heavens rejoice with dignity, let the earth rejoice. Let the whole world celebrate, visible and invisible; for Christ has risen, eternal joy.

Song 3

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

Chorus: Christ has risen from the dead, trampling down death by death and granting life to those in the tombs.

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

Chorus: Christ has risen from the dead, trampling down death by death and granting life to those in the tombs.

Yesterday I was buried with You, O Christ, today I rise with You risen; Yesterday I was crucified with You, glorify me with You, Savior, in Your Kingdom (Rom. 6:3).

Canto 4

Irmos: May Habakkuk, who proclaimed about God, stand with us on divine guard as a luminous Angel, clearly exclaiming: today is the salvation of the world, because Christ is risen as all-powerful (Habakkuk 2:1, Isaiah 9:6).

Chorus: Christ has risen from the dead, trampling down death by death and granting life to those in the tombs.

Our Pascha - Christ appeared as a male, as (a son) opened a virgin womb; called the Lamb, as one offered for food, blameless, as free from filth, but as true god- called perfect (Ex. 12:5).

Chorus: Christ has risen from the dead, trampling down death by death and granting life to those in the tombs.

The crown blessed by us is Christ, like a one-year-old lamb voluntarily slaughtered for all on the cleansing Pascha, and again from the tomb He shone for us, the beautiful Sun of truth.

The Godfather David galloped in rapture before the symbolic ark; but we, the holy people of God, seeing the fulfillment of the types, let us rejoice sacredly; for Christ is risen as the all-powerful (2 Sam. 6).

Canto 5

Irmos: 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 truth, who gives Life to all.

Chorus: Christ has risen from the dead, trampling down death by death and granting life to those in the tombs.

Seeing Your immeasurable mercy, Christ, held in the fetters of hell, joyfully hastened to the light, glorifying the eternal Pascha.

Chorus: Christ has risen from the dead, trampling down death by death and granting life to those in the tombs.

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

Canto 6

Irmos: You descended, O Christ, into the lower places 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 has risen from the dead, trampling down death by death and granting life to those in the tombs.

Without damaging the prisoner (womb) of the Virgin in Your birth, Christ, You rose from the tomb, keeping the seals intact, and opened the doors of paradise to us.

Chorus: Christ has risen from the dead, trampling down death by death and granting life to those in the tombs.

My Savior, a living and, like God, unslaughtered Victim! Having voluntarily brought Yourself to the Father, You, having risen from the tomb, resurrected the ancestor Adam together.

Kontakion, tone 8th

Although You, Immortal, descended into the tomb, You destroyed the power of hell and resurrected as a conqueror, Christ God; proclaiming to the myrrh-bearing women: “Rejoice!” and to Your Apostles, having granted peace; [and to all] the fallen you give resurrection.

Ikos: Once upon a time, the myrrh-bearing virgins, even before the onset of morning, sought, like daylight, the Sun, which existed before the sun and entered the grave. They said to each other: “Friends, let's go, let's anoint with incense the Body that exudes life and is buried, the flesh of the One who raises the fallen Adam lying in the tomb. Let's go, let's hurry, like sorcerers, bow down and bring a gift of peace to the One entwined not with shrouds, but with a funeral cloth, and, weeping, 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, we worship Your Cross, Christ, we sing and glorify Your Holy Resurrection, for You are our God, we know no other than You, we call on Your name. Come, all the faithful, let us worship the Holy Resurrection of Christ, for through the Cross joy has come to the whole world. Always praising the Lord, let us sing of His resurrection, for He, having endured the crucifixion, conquered death by His death. ( thrice)

Jesus, having risen from the tomb, as He predicted, gave us eternal life and great mercy. ( thrice)

Canto 7?

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

Chorus: Christ has risen from the dead, trampling down death by death and granting life to those in the tombs.

God-wise wives, following You, hurried with fragrant oils; but Whom they were looking for with tears, like a dead one, they bowed to Him with joy, like a living God, and to Your disciples, Christ, they announced the mysterious Pascha.

Chorus: Christ has risen from the dead, trampling down death by death and granting life to those in the tombs.

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

Chorus: Christ has risen from the dead, trampling down death by death and granting life to those in the tombs.

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

Canto 8

Irmos: This eminent and sacred day, the only one, the king and Lord among the Sabbaths, is a feast of feasts and a triumph of feasts; on this day let us bless Christ forever.

Chorus: Christ has risen from the dead, trampling down death by death and granting life to those in the tombs.

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

Chorus: Christ has risen from the dead, trampling down death by death and granting life to those in the tombs.

Raise your eyes, Zion, and look around you: behold, your children have flocked to you - like divinely luminous luminaries from the west, north, sea and east - blessing Christ in you forever (Is. 60: 4).

Chorus: Christ has risen from the dead, trampling down death by death and granting life to those in the tombs.

The Almighty Father, and the Word, and the Spirit, - a single Being in three Persons, the Most High and Divine! We were baptized into You and we will bless You forever and ever.

Canto 9

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

Irmos

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

Troparion

Oh, how divine, sweet and sweet is Your word, Christ! You have not falsely promised to be with us until the end of the age; having this (promise) as a pillar of hope, we who are faithful rejoice.

Chorus: The angel proclaimed to the Blessed One: “Pure Virgin, rejoice! And I repeat: Rejoice, your Son rose from the tomb on the third day, resurrecting 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, the great and most sacred Easter - Christ! Oh, Wisdom, Word of God and Power! Make us worthy of the most perfect union with You on the eternally bright day of Your Kingdom.

The angel proclaimed to the Blessed One: “Pure Virgin, rejoice! And I repeat: Rejoice, your Son rose from the tomb on the third day, resurrecting all the dead. People, have fun!

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

Exapostilary

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

O Easter, great and sacred, Christ! O wisdom, Word of God and power! Make us worthy to partake more fully of You in the never-ending day of Your Kingdom (1 Cor. 5:7; 13:12).

From the book Explanatory Typicon. Part I author Skaballanovich Mikhail

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From the Book of Prayers author author unknown

The Paschal canon of Stichera at the beginning of Matins, tone 6: Thy Resurrection, O Christ the Savior, the angels sing in heaven, and vouchsafe us on earth with a pure heart Glory to you. Troparion, voice 5: Christ is risen from the dead, trampling down death by death, and bestowing life on those in the tombs. Song 1 Irmos:

From the book Nicene and Post-Nicene Christianity. From Constantine the Great to Gregory the Great (311 - 590 A.D.) author 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 author Rosen Steven

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

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From the book Judaism author Kurganova U.

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

Paschal Blagovest The dormant bell Woke up the fields, The sleepy land smiled at the sun. Blows rushed To the blue skies, A Voice resounds through the forests. The White Moon hid behind the river, A frisky wave ran loudly. Silent valley Drives away sleep, Somewhere behind the road Freezes

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

Easter kalach Flour as needed, 2 cups milk, 50–60 g yeast diluted in? cup of warm water with 1 teaspoon granulated sugar, 1 cup granulated sugar, 150–200 g butter, 200 g raisins (pitted), 4 eggs, chopped walnut kernels, 1 onion-dyed egg,

From the author's book

Easter nut kalach 4 cups flour, 1 teaspoon dry yeast, 1 ? cups of granulated sugar, 1 cup of milk, 150 g of melted butter, 1 cup of chopped walnut kernels,? cups of cocoa powder, 40 g of chopped chocolate, 1 onion-dyed egg, salt.1, V

From the author's book

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

From the author's book

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

From the author's book

Czech Easter lamb / cup flour, 1 cup butter, 1 cup granulated sugar, 1 cup cottage cheese, 3=4 eggs, 1 ? hours of baking powder, grated zest? lemon, 3 tbsp. spoons of chopped walnut kernels, coconut flakes, vegetable oil, salt.1. in enamelled

From the author's book

Easter dessert? cup + 1 tbsp. a spoonful of granulated sugar, cups of grated almond kernels, 2 proteins, 1 cup of heavy cream,? tsp vanilla essence, 750 ml vanilla ice cream, 1 tbsp. a spoonful of cocoa powder, 200 chocolates for the crown.1. Line a baking sheet with foil, grease it

The temple is alreadyRussian and ready for service,but everyone needs to get out of it. And the doors must be closed. Now in our minds the temple is the Life-Giving Sepulcher of the Savior. And we ourselves go to him, as once myrrh-bearing women.

Solemn bell

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The basis of the world is the week. The number six indicates the created world, and the number seven reminds us that the created world is covered with blessing. Here is the key to understanding the celebration of the Sabbath. On the seventh day, i.e. on Saturday, God blessed what He had created, and, resting on Saturday from daily affairs, a person had to reflect on the affairs of the Creator, praise Him for the fact that He arranged everything miraculously. On Saturday, a person was not supposed to show his hair.

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Without faith in the Risen Christ, there is no Christianity. That is why all the opponents of our faith are persistently trying to shake the truth of the Resurrection.

The first objection: Christ did not die on the cross: He only fell into a deep faint, from which he later woke up in a cave, got up from His bed, rolled away a huge stone from the doors of the tomb and left the cave ... To this ...

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Easter canon

Print version of the text

Canto 1

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

Let us purify our feelings, and we will see the shining light of the resurrection of Christ, and rejoice, saying clearly, let us hear, victorious singing.

Chorus: Christ is risen from the dead.

Let the heavens rejoice with dignity, let the earth rejoice, let the world celebrate, all visible and invisible: Christ is risen, eternal joy.

Bogorodichny [ ∗ ] :

(Washed from the second day of Easter then giving)

Chorus:

Thou hast broken the limit of mortification, giving birth to eternal life of Christ, who shone from the tomb today, the Virgin of the all-blameless, and enlightened the world.

Having resurrected, seeing Your Son and God, rejoice with the apostles, God-gracious pure: and even rejoice first, as if all the joys of wine, thou hast taken, Mother of God, all-blameless.

Canto 3

Irmos: Come, we drink new beer, not miraculous from a barren stone, but an incorruptible source, having waited for Christ from the tomb, we are affirmed in Nemzha.

Christ is risen from the dead.

Now all is filled with light, Heaven and earth and the underworld: let the whole creation celebrate the resurrection of Christ, it is affirmed in Nemzha.

Christ is risen from the dead.

Yesterday I was buried with Thee, O Christ, I am resurrected today by Thee, crucified to Thee yesterday, Praise me Himself, Savior, in Thy Kingdom.

Mother of God:

Holy Mother of God, save us.

I come to an incorruptible life today, by the goodness of the One Born from You, Pure, and with the whole end of the world shone.

Holy Mother of God, save us.

God, You gave birth to Him in the flesh, from the dead, as if speaking, having risen, having seen, Pure, rejoice, and this like God, Most Pure, magnify.

Ipakoi, voice 4:

Having anticipated the morning even about Mary, and having found the stone rolled away from the tomb, I hear from the Angel: in the light of the ever-present Existing, with the dead, what are you looking for, like a man? See the graven sheets, tetsyte, and preach to the world, as the Lord has risen, killing death, as he is the Son of God, saving the human race.

Canto 4

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

Christ is risen from the dead.

The male ubo sex, as if opening a virgin womb, Christ appeared: like a man, the Lamb was called: blameless, like tasteless filth, our Easter, and like God is true, perfect speaking.

Christ is risen from the dead.

Like a one-year-old lamb, the crown of Christ blessed to us, by will for all was slain, Easter purgatory, and packs from the tomb of red truth to us the Sun rises.

Christ is risen from the dead.

The Godfather, then, David, galloping before the hay ark, playing, the people of God are holy, the images of the reality are sighted, we rejoice divinely, as if Christ is risen, as if omnipotent.

Mother of God:

Holy Mother of God, save us.

Who created Adam, Your forefather, the Pure One, is based on You, and destroy the mortal dwelling with Your death today, and illuminate everything with the divine brilliance of the resurrection.

Holy Mother of God, save us.

You gave birth to Christ, beautifully resplendent from the dead, Pure, seeing, kind and immaculate in wives and red, today for the salvation of all, rejoicing from the apostles, glorify Him.

Canto 5

Irmos: Let us morning deep in the morning, and instead of the world we will bring a song to the Lord, and we will see Christ, the Sun of Truth, shining life to all.

Christ is risen from the dead.

Your immeasurable compassion with hellish fetters of content is sighted, to the light of Christ, with merry feet, praising the eternal Pascha.

Christ is risen from the dead.

Let us proceed, O light-bearer, coming to Christ from the tomb as a bridegroom, and let us celebrate the Passover of God's saving Pascha with amorous rites.

Mother of God:

Holy Mother of God, save us.

Enlightened by the divine rays and the life-giving resurrection of Your Son, the Most Pure Mother of God, and the pious assembly is filled with joy.

Holy Mother of God, save us.

You didn’t open the gates of virginity in incarnation, you didn’t destroy the coffin, the seals, the King of creation: from the resurrected You, you see, Mati, rejoicing.

Canto 6

Irmos: You descended into the underworld of the earth and crushed the eternal faiths containing Christ bound, and three days, like from the whale Jonah, you resurrected from the tomb.

Christ is risen from the dead.

Having preserved the signs intact, Christ, thou hast risen from the tomb, the keys of the Virgin unharmed in thy birth, and thou hast opened the gates of paradise to us.

Christ is risen from the dead.

Save me, a living and non-sacrificial slaughter, as God Himself brought the Father to Himself, resurrected the all-born Adam, resurrected from the tomb.

Mother of God:

Holy Mother of God, save us.

Rise of old, held by death and corruption, Incarnated from Your most pure womb, to incorruptible and everlasting life, Virgin Mother of God.

Holy Mother of God, save us.

Descend into the underworld of the earth, into Your bed, Pure, descended, and inhabited and incarnated more than the mind, and raised Adam with Himself, resurrected from the tomb.

Kontakion, tone 8

Ikos

Even before the sun, the Sun sometimes set in the tomb, anticipating the morning, looking like the day of the myrrh-bearing virgin, and a friend to friends crying out: O friend! Come, let us anoint with stench the life-giving and buried body, the flesh of the Resurrected fallen Adam, lying in the tomb. Let us go, we will sweat like wolves, and we will bow, and we will bring peace as gifts, not in swaddling clothes, but in a shroud entwined, and we weep, and we will cry out: O Lord, arise, give resurrection to the fallen.

Having seen the Resurrection of Christ, let us worship the Holy Lord Jesus, the only sinless one, we worship Your Cross, Christ, and we sing and glorify Your holy resurrection: Thou art our God, unless we know Thee otherwise, we call Thy name. Come, all you faithful, let us worship the holy resurrection of Christ: behold, for the joy of the whole world has come through the Cross. Always blessing the Lord, let us sing of His resurrection: having endured the crucifixion, destroy death by death. (Three times)

Jesus resurrected from the tomb, as if prophesying, give us eternal life and great mercy. (Three times)

Canto 7

Irmos: Delivering the youths from the cave, being a man, he suffers like a mortal, and splendor will clothe mortal passion in incorruption, God is blessed of the fathers, and glorified.

Christ is risen from the dead.

Wives from the worlds of God-wise in the wake of You flow: He is like a dead man with tears in a lawsuit, bowing rejoicing to the Living God, and Your secret Pascha, Christ, a disciple of the gospel.

Christ is risen from the dead.

Death we celebrate mortification, hellish destruction, a different life of the eternal beginning, and playfully sing Guilty, the only blessed of the fathers of God and glorified.

Christ is risen from the dead.

As if truly sacred and all-celebrating, this saving night, and the luminous, luminous day, the rise of the essence is the herald: in it, the flightless Light from the tomb carnally ascends to all.

Mother of God:

Holy Mother of God, save us.

Having killed Your Son, death, All-blameless, today, to all mortals, abiding belly forever and ever, the One God blessed by the fathers and glorified.

Holy Mother of God, save us.

Reign over all creation, being a man, dwell in Your, God-given, womb, and endure crucifixion and death, resurrect divinely, making us as omnipotent.

Canto 8

Irmos: This is the appointed and holy day, one Sabbath is the King and Lord, the holidays are a feast, and there is a triumph of celebrations: in the same we bless Christ forever.

Christ is risen from the dead.

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

Christ is risen from the dead.

Raise your eyes around, Zion, and see: behold, I have come to you, like a divinely luminous star, from the west, and the north, and the sea, and the east, your child, in you blessing Christ forever.

Trinity: Most Holy Trinity our God, glory to Thee.

Father of the Almighty, and the Word, and the Soul, the three natures united in hypostases, the Pre-Essential and the Divine, in Thee we are baptized, and we will bless Thee forever and ever.

Mother of God:

Holy Mother of God, save us.

The Lord, Virgin Mother of God, came into the world through You, and dissolved the womb of hell, the resurrection is a gift to us mortals: let us bless Him forever.

Holy Mother of God, save us.

Having cast down all the power of death, Thy Son, Virgin, by His resurrection, like a mighty God, exalt us and adore us: the same we sing of Him forever.

Canto 9

Chorus: My soul magnifies the risen three days from the tomb of Christ the Life-giver.

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

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

Oh divine! Oh dear! Oh, your sweetest voice! With us, it was not false that you promised to be, until the end of the age, Christ, His faithfulness, the affirmation of the hope of the property, we rejoice.

Chorus: An angel crying out more gracious: Pure Virgin, rejoice, and pack the river, rejoice! Your Son is risen three days from the tomb, and having raised up the dead, people, rejoice.

Oh, Easter is great and most sacred, Christ! About wisdom, and the Word of God, and Strength! Give us the truest communion with You, in the non-evening days of Your Kingdom.

Mother of God:

Holy Mother of God, save us.

According, Virgo, we are faithful to you: rejoice, the door of the Lord, rejoice in the animated city; Rejoice, even for the sake of us now, the light of the Resurrection of You, Born from the dead, has risen.

Holy Mother of God, save us.

Rejoice and rejoice, divine door of Light: for Jesus, who has entered the tomb, ascends, shining brighter than the sun, and illumining all the faithful, God-rejoiced Lady.

The exapostilary is self-sufficient

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

Easter stichera, tone 5:

Verse: Let God arise, and let His enemies be scattered.

Sacred Pascha appears to us today: New Holy Pascha, Mysterious Pascha, All-Honorable Pascha, Christ the Redeemer Pascha: Immaculate Pascha, Great Pascha, Pascha of the Faithful, Pascha that opens the doors of Paradise to us, Pascha that sanctifies all the faithful.

Verse: Like smoke disappears, let them disappear.

Verse: So let the sinners perish at the presence of God, but let the righteous rejoice.

Myrrh-bearing women, deep in the morning, presenting themselves to the tomb of the Giver of Life, having found an Angel, sitting on a stone, and having proclaimed to them, she said: what are you looking for the living with the dead? Why are you crying incorruptible in aphids? As you go, preach to His disciples.

Verse: This is the day which the Lord has made; let us rejoice and be glad in it.

The Easter canon (canon - from the Greek "rule") is one of the outstanding works of Eastern Church literature (ancient Byzantine chant). In the form of a solemn chant, he occupies most Easter matins.

The author of the canon is one of the Fathers of the Church, John of Damascus, the most famous systematizer of Christian doctrine. The canon contains eight hymns included in the main liturgical book of Eastern Orthodox Church- "Church life". Moreover, they are numbered from the first to the ninth songs, but the second song is missing in the canon.

The canon consists of individual hymns and is performed at the festive matins, during which they are repeatedly repeated. During each performance of the song of the canon, priests with a cross perform incense: they must go around the entire church in order to fill it with fragrant incense as much as possible. Further, they joyfully turn to the flock with the words: “Christ is risen!”, To which the people answer them: “Truly He is risen!”.

The exit of the clergy from the altar for incense and congratulations symbolizes the appearance of Christ to his disciples after his resurrection from the dead.

Irmos of the Canon of Easter

The canon begins with the irmos. Irmos (translated from Greek as “interlacing, connection”) is the very first stanza of the chant. It connects the meaning of the troparion dedicated to Easter and the biblical song unrelated to this holiday, by drawing a semantic and theological analogy between them. Irmoses of the Paschal canon are part of the liturgical book "Irmologii" (which, in turn, is included in the "Church Use").

According to the rhythmic pattern and melody, the irmos of the Pascha canon serve as a model for the troparia. In particular, the troparion should contain the same number of lines and stanzas as the irmos characterizing the Byzantine chant.

The traditional content of the irmos of the Paschal canon included in the "Ubikhod".

Irmos	Content
Irmos of the 1st song.	It illuminates the Israelites' exit from Egypt and the crossing of the Red Sea, where the saved people sang a song of victory. Similarly, Christ leads us from death to life.
Irmos of the 3rd song.	He tells how Moses miraculously brought water out of the rock for the people. Serves as a symbol of how Christ, with his resurrection, like rain, flowed from a stone coffin onto sinful humanity.
Irmos of the 4th song.	Talks about the Old Testament prophet Habakkuk and his biblical song about standing on guard. The event takes us to the time when the angel announced the news of the Resurrection of the Lord.
Irmos of the 5th song.	It is a paraphrase of the biblical song of the prophet Isaiah, when he wrote that until dawn he meditated and prayed to God. The myrrh-bearing women also came to the tomb of Jesus before dawn, and therefore the fulfillment of the Paschal canon takes place at night.
Irmos of the 6th song.	Remembers the prophet Jonah and his miraculous salvation from the belly sea monster after three days. These events are associated with the descent of Christ after his resurrection into hell and his own resurrection three days after the crucifixion.
Irmos of the 7th song.	He tells about three Jewish youths who refused to bow to the golden idol in captivity in Babylon. By order of Nebuchadnezzar, they were thrown into a fiery furnace and saved from death by God. The one who saved them, after the lapse of centuries, himself descended to earth in the form of a man to save the world.
Irmos of the 8th song.	Takes the listeners back to the time of the prophet Daniel and his biblical song, echoing the song of St. Gregory the Theologian (Byzantine chant), dedicated to Easter.
Irmos of the 9th song.	Glorifies the Mother of God. Reproduced her own song written by the Evangelist Luke.

Among the most popular chants included in the "Obikhod", the following are known: abbreviated Greek, everyday chant of Grigory Skovoroda, chant of the priest V. Starorussky, Moscow chant "Lady". Among those performed infrequently, one can single out the canon of Pascha Vedel. Artemy Vedel is a Ukrainian composer of church music.

The Canon and Its Theological Content

The Canon of the Resurrection of Christ, together with its irmos and troparion, touches upon and reveals to the faithful several theological themes concerning the great feast. Namely:

the rejoicing and joy of all creation over the resurrection of the Lord;
the path of the myrrh-bearing women to the tomb of Christ and the appearance of an angel to them, announcing that the Lord is not among the dead;
the descent of the resurrected Christ into hell, with its subsequent destruction and the release of the souls of the righteous who died long before the birth of Jesus.

The canon also correlates Easter with various Old Testament prototypes relating to King David, the sacrifice of a lamb in the Old Testament Pesach, the Shulamite song about her beloved, etc.

The Paschal canon is called the crown of all spiritual songs. The power contained in it, the depth and richness of the content are designed to touch the deep strings of the soul of a believer, to reveal to him the true meaning Happy Easter and make him, as it were, relive the Resurrection of Christ.