Read the 12 Gospels of the Holy Passion. Passion Gospels

Sections of the site

Editor's Choice:

Advertising

home - Pets

April 28th is a special day this year - Maundy Thursday. In our Temple in the morning the Divine Liturgy of St. Basil the Great, and in the evening - reading of the 12 Gospels of the Holy Passion of the Lord Jesus Christ.

Lent is over. Holy Week is underway - the Holy Days have arrived. Clean or Maundy Thursday, on this day we remember what has been established at the Last Supper Jesus Christ, the Sacrament of the Eucharist, during which all believers, under the guise of bread and wine, taste the true Body and Blood Jesus Christ. At the Last Supper, the Lord broke bread and, having blessed it, gave it to the apostles with the words: “This is My Body, which is for you are pre-yet-sya; do this in My honor.” Taking the cup and blessing it, he said: “Drink from it, everyone; For this is My Blood for the remission of sins.”

In the evening the 12 Passion Gospels were read. Amazing services. It is no coincidence that they are so concentrated, quiet and unusually strong. These Holy days have been embedded in our lives since childhood. It is so amazing that we no longer just say that we know - yes, God exists, but we empathize and through this we believe and trust in Christ the Son of God.

“I carry a passionate candle from the Gospels, look at the flickering light: it is holy. It’s a quiet night, but I’m very afraid: it will go out! If I bring it, I’ll live until next year. The old cook is glad that I brought it. She washes her hands, takes the holy light, lights our lamp, and we go to burn crosses. We burn it over the kitchen door, then in the cellar, in the barn... It seems to me that Christ is in our yard. And in the barn, and in the stables, and in the cellar, and everywhere. In the black cross from mine candles - Christ has come. And everything we do is for Him. The yard is swept clean, and all the corners are cleaned, and even under the canopy where there was manure. These are extraordinary days - passionate ones. Christ's days. Now I’m not afraid of anything: I walk through the dark hallways - and nothing, because Christ is everywhere.” (“The Summer of the Lord” by Ivan Shmelev)

EVENING SERVICE ON GOOD THURSDAY AT SRETENSKY MONASTERY

Duration 2:55:38 min.

And on the evening of Maundy Thursday in all Orthodox churches The reading of the twelve Gospels is heard among the candles shedding tears. Everyone is standing with large candles in their hands.

This entire service is dedicated to the reverent remembrance of saving suffering and death on the cross God-man. Every hour of this day there is a new deed of the Savior, and the echo of these deeds is heard in every word of the service.

In this very special and mournful service, which occurs only once a year, the Church reveals to the believers the full picture of the Lord’s suffering, starting from the bloody sweat in the Garden of Gethsemane to the Calvary crucifixion. Taking us mentally through past centuries The Church, as it were, brings us to the very foot of the cross of Christ and makes us reverent spectators of all the torments of the Savior.

Believers listen to the Gospel stories with lighted candles in their hands, and after each reading through the mouths of the singers they thank the Lord with the words: “Glory to Your long-suffering, Lord!” After each reading of the Gospel, the bell is struck accordingly.

Here are collected the last mysterious speeches of Christ and compressed into a short space all this suffering of the God-man, to whom the soul listens, “confused and marveling.” The earthly is in contact with the heavenly eternity, and everyone who stands with candles in the temple this evening is invisibly present at Calvary.

We will clearly see how the night of prayer arrived in that very Garden of Gethsemane, the night when the fate of the whole world was decided for all time. How much internal torment and what near-death exhaustion He must have experienced at that time!

It was a night, the like of which has not been and will not be among all the days and nights of the world, a night of struggles and sufferings of the most fierce and indescribable kind; it was a night of exhaustion - first of the most holy soul of the God-man, and then of His sinless flesh. But it always or often seems to us that it was easy for Him to give His life, being God who became man: but He, our Savior, Christ, dies as a Man: not by His immortal Divinity, but by His human, living, truly human body...

It was a night of cries and tearful kneeling prayer before the Heavenly Father; this sacred night was terrible for the Celestials themselves...

In between the Gospels, antiphons are sung that express indignation at the betrayal of Judas, the lawlessness of the Jewish leaders and the spiritual blindness of the crowd. “What reason made you, Judas, a traitor to the Savior? - it says here. – Did He excommunicate you from the apostolic presence? Or did he deprive you of the gift of healing? Or, while celebrating the Supper with the others, he did not allow you to join the meal? Or did he wash the feet of others and despise yours? Oh, how many blessings have you, ungrateful one, been rewarded with.”

“My people, what have I done to you or how have I offended you? He opened the sight of your blind, you cleansed your lepers, you raised a man from his bed. My people, what did I do to you and what did you repay Me: for manna - gall, for water [in the desert] - vinegar, instead of loving Me, you nailed Me to the cross; I will not tolerate you any longer, I will call My peoples, and they will glorify Me with the Father and the Spirit, and I will give them eternal life.”

And now we are standing with lit candles... Where are we in this crowd of people? Who are we? We usually avoid answering this question by placing blame and responsibility on someone else: if only I had been there that night. But alas! Somewhere in the depths of our conscience we know that this is not so. We know that it was not some monsters who hated Christ... in a few strokes the Gospel depicts poor Pilate to us - his fear, his bureaucratic conscience, his cowardly refusal to act according to his conscience. But doesn’t the same thing happen in our life and in the life around us? Isn’t Pilate present in each of us when the time comes to say a decisive no to untruth, evil, hatred, injustice? Who are we?

And then we see the crucifixion: how He was killed with a slow death and how He, without one word of reproach, surrendered to torment. The only words He addressed to the Father about the tormentors were: Father, forgive them - they do not know what they are doing...

And in memory of this hour, when the human heart merged with the suffering heart of the Divine, people bring burning candles with them, trying to bring them home and place them burning in front of their home icons, so that, according to pious tradition, they can consecrate their homes with them.

Crosses are drawn with soot on the door frames and on the window.

And these candles will then be kept and lit at the hour of separation of the soul from the body. Even in modern Moscow on the evening of Maundy Thursday you can see streams of fire from burning candles that Orthodox parishioners carry home from church.

Passion Gospels:

1) John. 13:31 -18:1 (The Savior’s farewell conversation with his disciples and His high priestly prayer for them).

2) John. 18:1-28 . (The capture of the Savior in the Garden of Gethsemane and His suffering at the hands of the High Priest Anna).

3) Matt. 26:57-75 . (The Savior’s suffering at the hands of the high priest Caiaphas and the denial of Peter).

4) John. 18:28-40 , 19:1-16 . (The Lord's suffering at Pilate's trial).

5) Matt. 27:3-32 . (The despair of Judas, the new suffering of the Lord under Pilate and His condemnation to crucifixion).

6) Mar. 15:16-32 . (Leading the Lord to Golgotha and His Passion on the Cross).

Today, April 13, Orthodox Christians celebrate the fourth day of Holy Week - Maundy Thursday.

On this day, the Lord Jesus Christ sent two of His disciples Peter and John to prepare a place for the celebration of the Old Testament Jewish Passover. The Jewish people celebrated this holiday in memory of the exodus from four hundred years of Egyptian captivity.

When evening came, Jesus Christ, together with twelve disciples, came to the Zion Upper Room, in which the first Eucharist in history - the sacrament of Holy Communion - was celebrated.

But first, the Lord showed His highest humility - He washed the feet of all the apostles. This rite was performed only by slaves, so Christ’s disciples were very surprised by this action of the Teacher, and the Apostle Peter even forbade Jesus to wash him, saying: “You will never wash my feet” (John 13:8).

But the Lord answered him: “If I do not wash you, you have no part with Me” (John 13:8). Hearing these words and apparently being afraid, the Apostle Peter said: “Lord! not only my feet, but also my hands and my head” (John 13:9). By washing their feet, Jesus Christ wanted to teach His disciples humility and service to others.

After this, the Lord, according to the law of the prophet Moses, celebrated the Old Testament Passover, at the end of which he established the sacrament of the Eucharist. This sacrament is performed in every Orthodox church, during Divine Liturgy, and to this day.

Jesus Christ took the bread, broke it, blessed it, and, distributing it to the disciples, said: “Take, eat: this is My Body” (Matthew 26:26). Also taking a cup of wine, he blessed it, saying: “Drink from it, all of you, for this is My Blood of the New Testament, which is shed for many for the remission of sins” (Matthew 26:27-28). On Maundy Thursday, according to church tradition, every Orthodox Christian must partake of the Holy Mysteries of Christ.

During the Last Supper, the Lord for the last time predicted to the apostles that Judas Iscariot would betray Him. Jesus Christ gave Judas a piece of bread, and Satan entered into the traitor. After which Judas Iscariot left the upper room and went after the Jewish elders to finally fulfill his betrayal by bringing them to Jesus.

Today we also remember the prayer of Christ in the Garden of Gethsemane. The Lord, while the disciples were sleeping, felt the upcoming cup of suffering and prayed to Heavenly Father for the fulfillment of His good will.

On this day, late in the evening, Judas Iscariot came to the Garden of Gethsemane, along with an armed crowd, who with a treacherous kiss pointed the elders and high priests to Jesus Christ, Who voluntarily took upon Himself all the bitterness of suffering and death on the cross.

In parish practice, on the evening of Maundy Thursday, the service of Matins of Good Friday is held, at which the 12 Gospels of the Holy Passion of Christ are read, telling about last hours life of the Lord Jesus Christ.

EVENING SERVICE ON GOOD THURSDAY AT SRETENSKY MONASTERY

Thursday of Holy Week of Great Lent. Remembrance of the Holy Saving Passion of our Lord Jesus Christ. Sretensky Monastery. Matins with reading of the 12 Passion Gospels. Choir of the Sretensky Monastery.

http://www.pravoslavie.ru/podcasta/12_evangeliy_010410-04f927.mp3
Duration 182:41 min.

At this service the readings are: 1 Cor. 11:23-32. Matthew 26, 1-20. John 13, 3-17. Matthew 26.ju 21-39. Luke 22:43-45. Matthew 26, 40-27, 2.

And on the evening of Maundy Thursday, in all Orthodox churches, the Reading of the Twelve Gospels is heard among candles shedding tears. Everyone is standing with large candles in their hands.

This entire service is dedicated to the reverent remembrance of the saving suffering and death on the cross of the God-Man. Every hour of this day there is a new deed of the Savior, and the echo of these deeds is heard in every word of the service.

In this very special and mournful service, which occurs only once a year, the Church reveals to the believers the full picture of the Lord’s suffering, starting from the bloody sweat in the Garden of Gethsemane to the Calvary crucifixion. Taking us mentally through past centuries, the Church, as it were, brings us to the very foot of the cross of Christ and makes us reverent spectators of all the torment of the Savior.

It was a night of cries and tearful kneeling prayer before the Heavenly Father; this sacred night was terrible for the Celestials themselves...

In between the Gospels, antiphons are sung that express indignation at the betrayal of Judas, the lawlessness of the Jewish leaders and the spiritual blindness of the crowd. “What reason made you, Judas, a traitor to the Savior? - it says here. - Did He excommunicate you from the apostolic presence? Or did he deprive you of the gift of healing? Or, while celebrating the Supper with the others, he did not allow you to join the meal? Or did he wash the feet of others and despise yours? Oh, how many blessings have you, ungrateful one, been rewarded with.”

Crosses are drawn with soot on the door frames and on the window.

Passion Gospels:

1) In. 13:31-18:1 (The Savior’s farewell conversation with his disciples and His high priestly prayer for them).

2) John 18:1-28 (The capture of the Savior in the Garden of Gethsemane and His suffering before the High Priest Annas).

According to Orthodox liturgical books, the service of the 12 Gospels, performed on the evening of Maundy Thursday, that is, on the eve good friday, is called in a very special way: “Following the holy and saving passions of our Lord Jesus Christ.” It is noteworthy that the liturgical books do not call this service “Matins,” although its modern order is based on the rite of Matins. This is not an accident - the service of the 12 Gospels is the only matins of the year that is not celebrated at its usual time (the usual time of matins, according to the charter, is the pre-dawn part of the night). The service of the 12 Gospels should begin in the evening; The Typikon adopted in the Russian Church defines the time of its beginning as “2nd one o'clock in the morning", that is, approximately 20.00. Such an unusual – from the point of view of the charter (and not the common practice of serving Matins in the evening) – time of the beginning of the service is determined by the fact that the service of the 12 Gospels is in fact not Matins, but a vigil. It goes back to the practice of the Jerusalem Church IV and subsequent centuries to spend the night from Maundy Thursday to Friday in a vigil, consisting of prayers, chants, readings of the Gospel stories at various places in the Holy City, associated with the Passion of the Lord, and processions from one such place to another.

According to the traditional rite, the service of the 12 Gospels has the following order:

1) two psalms;

2) six psalms;

3) peaceful litany;

4) singing the fast morning alleluia, and then the troparion of Maundy Thursday, When the Glory of the Disciple,

5) small litany and 1st Gospel - John 13. 31-18. 1 (contents: Farewell Discourse and High Priestly Prayer of Christ)

6) a cycle of 15 antiphons, 5 sedals and 5 Gospels:

a. antiphons 1-3;

b. small litany;

c. sedalny;

d. 2nd Gospel - John 18. 1-28 (contents: betrayal of Judas, taking Christ into custody and bringing Him to Anna, denial of Apostle Peter);

a. antiphons 4-6;

b. small litany;

c. sedalny;

d. 3rd Gospel – Matthew 26.57-75 (contents: the Lord Jesus before Caiaphas and the Sanhedrin, renunciation and repentance of the Apostle Peter);

a. antiphons 7-9;

b. small litany;

c. sedalny;

d. 4th Gospel – John 18. 28-19. 16 (content: the Lord before the court of Pilate, the scourging and reproach of the Lord);

a. antiphons 10-12;

b. small litany;

c. sedalny;

d. 5th Gospel – Matthew 27.3-32 (contents: suicide of Judas, the Lord before the court of Pilate, the scourging and desecration of the Lord, the Way of the Cross);

a. antiphons 13-15;

b. small litany;

c. sedalny;

d. 6th Gospel – Mark 15. 16-32 (contents: desecration of the Lord, Way of the Cross, Crucifixion);

7) blessed;

8) prokeimenon “I divided my garments for myself” (Ps 21.18; verse – Ps 21.1b) and the 7th Gospel – Matthew 27.33-54 (contents: Crucifixion and Death on the Cross of Christ);

9) patristic reading (from the works of St. John Chrysostom or St. Ephraim the Syrian; usually omitted);

10) Psalm 50;

11) 8th Gospel – Luke 23. 32-49 (contents: repentance of the prudent thief and Christ’s death on the Cross);

12) the Three Song of St. Kosma Maiumsky;

a. according to the 5th canticle of the Trisong – small litany, kontakion with ikos, synaxarium (usually omitted);

b. according to the 9th song of the three song - the small litany and the luminaries of the prudent Thief three times;

13) 9th Gospel – John 19. 25-37 (contents: Holy Mother of God at the Cross, Christ’s death on the Cross, piercing His rib, removal from the Cross);

14) psalms of praise (according to the Typikon - in a festive way, starting with “Every breath”) and stichera;

15) 10th Gospel – Mark 15. 43-47 (contents: the removal from the Cross and burial of the Savior’s body);

16) morning doxology (in the daily version) and “Vouchsafe, Lord”;

17) litany of supplication and supplication;

18) 11th Gospel – John 19. 38-42 (contents: the removal from the Cross and burial of the Savior’s body);

19) stichera on verse;

20) 12th Gospel - Matthew 27. 62-66 (contents: sealing of the Holy Sepulcher);

21) There is good;

22) The Trisagion, according to the “Our Father” - the troparion of Good Friday. Thou hast redeemed us from the legal oath;

23) special litany;

24) release: Christ who endured spitting, and beating, and strangulation, and the cross, and death for the salvation of the world...

All points of this scheme, with the exception of No. 5 - 8, 11, 13, 15, 18, 20, belong to the usual rite of fasting or daily matins. Thus, from the point of view of the rite scheme, the service of the 12 Gospels differs from ordinary Matins in the presence in it, firstly, of the Gospels themselves, and secondly, of a 5-fold cycle of 3 antiphons and sedalna, as well as blessed. It can also be noted that the rite begins with the troparion of Thursday, and ends with the troparion of Friday - this again confirms what was said above that the service of the 12 Gospels is not Matins on strictly speaking words, but by vigil from evening until morning.

Good Friday Matins Gospels

Egeria, a Western pilgrim of the 4th century, whose pen contains the most ancient evidence of the Jerusalem vigil on the night of Good Friday, mentions only 5 stops in the rite of this vigil. But already in the Armenian translation of the Jerusalem Lectionary of the 5th century. it talks about 7 stops and the 7 Gospel readings corresponding to them. But how did 7 readings become the modern 12? If we compare the selection of readings in the Armenian and Georgian translations of the Jerusalem Lectionary[i], we can notice that in the modern rite, only the first 4 correspond to the 7 ancient readings. These Gospel readings tell about the events of the night of the Passion, but not yet about the Crucifixion of the Lord, which is fully consistent Another special observance, the daylight service of Good Friday, was dedicated to the content of the ancient Jerusalem vigil - the remembrance of the Crucifixion, Death on the Cross and Burial of the Lord in the Holy City (elements of this service were included in the familiar rite of the Good Friday hours). And it was precisely from this succession of the daytime standing of Good Friday that 4 more readings moved into the service of the 12 Gospels, one of which was divided into two parts - these are the four stories of the evangelists Matthew, Mark, Luke and John about the Crucifixion and Death on the Cross of the Lord Jesus Christ, corresponding in service of the 12 Gospels readings No. 5+7, 6, 8 and 9.

The system of 9 readings that formed at some point (probably this happened outside the tradition of Jerusalem - for example, in Constantinople - when the Jerusalem night vigil became widespread outside the Holy City and Palestine) was supplemented two more, telling about the Burial of the Savior (No. 10 and 11), and in this form is already widely represented in Byzantine manuscripts. The final stage of development was the transformation of the cycle of 11 Gospels into a cycle of 12 - obviously, for good measure. At the same time, for example, in modern Greek practice, the memory of the surplus nature of the 12th Gospel is preserved to this day - it is read not by a priest, like the other 11, but by a deacon.

Antiphons and Sedal Matins of Good Friday

Many of the Good Friday Matins Gospels are simply included in general order Matins at one time or another during the usual sequence of this service. But Gospels 2 through 6 are out of this pattern. They are framed by completely unique chants, which have no analogues in any other liturgical sequence church year– antiphons of Good Friday. The prototypes of these antiphons are already described in the Armenian and Georgian translations of the ancient Jerusalem Lectionary. In the era of their creation, that great Byzantine hymnography Holy Week, which now constitutes one of the peaks of the liturgical heritage Orthodox Church, was just beginning to develop, and the Good Friday vigil was still filled, first of all, with Old Testament hymnography - psalms. The Armenian translation of the Jerusalem Lectionary mentions the singing of 15 psalms at the beginning of the vigil; the psalms were sung with a chorus - an "antiphon" - which was not any Christian composition, but simply one of the verses of the same psalms (these 15 psalms are grouped into 5 cycles of 3 psalms and one antiphon: 1) Ps 2-4 [antiphon : Ps 2.2]; 2) Ps 40-42 [antiphon: Ps 40.9]; 3) Ps 58-60 [antiphon: Ps 58.2]; 4) Ps 78-80 [antiphon: Ps 87.6 and 78.13]; 5) Ps 108-110 [antiphon: Ps 108. 3]). In addition, the translation mentions other psalms with similar “antiphons”, performed upon arrival at the places of certain stops.

***

Holy Week:

Iconography of Holy Week- Pravoslavie.Ru
General composition of the services of Holy Week- Priest Mikhail Zheltov
How does Holy Week work?- Ilya Krasovitsky
About Holy Week- Hegumen Siluan Tumanov
Holy Week: how to combine work, services and preparation for Easter...- Archpriest Alexander Ilyashenko
How to spend Holy Week- Archpriest Igor Pchelintsev
Holy Wednesday: Only two barriers can stand between God and us
Holy Week: Christ and Me- Olga Bogdanova
Holy Thursday: Let's not rely on our own exploits- Metropolitan Anthony of Sourozh
Maundy Thursday: The Last Supper and the Garden of Gethsemane- Tatyana Sopova
Composition of the service of the 12 Gospels (Good Friday Matins)- Priest Mikhail Zheltov
Why does the Church curse Judas?- Archimandrite Iannuariy Ivliev
Easter vigil. Contents of the rites of Vespers and the Liturgy of Great Saturday and Bright Matins- Priest Mikhail Zheltov
"Word on Holy Saturday"- Patriarch Photius of Constantinople
Canons of Holy Saturday- Priest Mikhail Zheltov
Fifteen steps to Easter(about the meaning of fifteen pre-Easter parimations) - Andrey Desnitsky

***

In the Georgian translation of the Jerusalem Lectionary, the 15 psalms at the beginning of the vigil are no longer mentioned, but the psalm with the “verse” (i.e., “antiphon”) here still opens the prayer at each of the stops (this is Ps 2 [verse: Ps 2 2]; Ps 40 [verse: Ps 40. 9]; Ps 40 [with non-biblical verse]; Ps 108 [with non-biblical verse]; Ps 58. 2 [with non-biblical verse]; Ps 34. 1 [with non-biblical verse] ; Ps 21 [with non-biblical verse]). It is easy to see that the Georgian translation of the Jerusalem Lectionary, completed later than the Armenian one, reflects the stage of gradual displacement of Old Testament hymnography at the expense of new, Christian one - in most psalms the chorus is no longer a biblical verse, but a Christian composition. In addition, in the Georgian translation of the Lectionary, each of the mentioned psalms ends with one or two ipakoi (troparion), more extensive than the refrain of the psalm. The analogue of these ipakoi in the later order of the 12 Gospels are sedalnas, closing the cycles of 3 antiphons, and performed, according to the charter, in a special way(with repetitions, censing, and always listening to them while standing).

Further development hymnographic choruses to the psalms of the vigil of Good Friday, the inclusion of hymns from other sources - in particular, the 12 troparions of the ancient rite of the daily standing of Good Friday (the modern 12th antiphon is completely composed of them; they are also included in the 7th and 15th ) - and the addition of the Mother of God to the antiphons led to the gradual displacement of the original basis of these antiphons, that is, the psalms. In the modern rite of the 12 Gospels, there is only one psalm verse left - this is the first line of the 1st antiphon (Princes of mankind...), which is a paraphrase of Ps 2. 2. Thus, the antiphons - that is, by their origin, choruses - were left without those texts to which they should sing. However, in some Byzantine and Old Russian manuscripts, instructions have been preserved on how the verses of the psalms should be combined with the antiphons of the service of the 12 Gospels in their modern (i.e., later) form. These guidelines may vary somewhat, but overall they are fairly consistent. The psalms to the antiphons were not chosen by chance - these are the verses of the Psalter that contain the most vivid prophecies about Christ’s death on the Cross. Below is a possible distribution of verses for the 15 antiphons of Good Friday in their modern edition (without taking into account the double repetition of antiphons):

1st antiphon:

1st troparion (= paraphrase of Ps 2.2) – 2nd troparion

Ps 2.4 – 3rd troparion

Glory, and now - the Mother of God.

2nd antiphon:

Ps 35.2 – 1st troparion

Ps 35.3 – 2nd troparion

Glory, and now - the Mother of God.

3rd antiphon:

Ps 34. 1 – 1st troparion

Ps 34.4 – 2nd troparion

Ps 34.5 – 3rd troparion

Ps 34.8 – 4th troparion

Ps 34.11 – 5th troparion

Ps 34. 12 – 6th troparion

Glory, and now - the Mother of God.

4th antiphon:

Ps 15.4a – 1st troparion

Ps 15.4b – 2nd troparion

Ps 15.10 – 3rd troparion

Glory, and now - the Mother of God.

5th Antiphon:

Ps 16. 1 – 1st troparion

Ps 16.3 – 2nd troparion

Glory, and now - the Mother of God.

6th Antiphon:

Ps 51.3 – 1st troparion

Ps 51.4 – 2nd troparion

Ps 51.6a – 3rd Troparion

Glory, and now - the Mother of God.

7th Antiphon:

Ps 7.2 – 1st troparion

Ps 7.7a – 2nd troparion

Glory, and now - the Mother of God.

8th Antiphon:

Ps 58.2 – 1st troparion

Ps 58.4 – 2nd troparion

Glory, and now - the Mother of God.

9th Antiphon:

Ps 68.2 – 1st troparion

Ps 68.3 – 2nd troparion

Glory, and now - the Mother of God.

10th Antiphon:

Ps 52. 1 – 1st troparion

Ps 52.4 – 2nd troparion

Glory, and now - the Mother of God.

11th Antiphon:

Ps 87.2 – 1st troparion

Ps 87.4 – 2nd troparion

Ps 87.19 – 3rd troparion

Glory, and now - the Mother of God.

12th Antiphon:

Ps 53.3 – 1st troparion

Ps 53.4 – 2nd troparion

Ps 53.15 – 3rd troparion

Glory, and now - the Mother of God.

13th Antiphon:

Ps 142.19 – 1st troparion

Ps 142.3a – 2nd troparion

Glory, and now - the Mother of God.

14th Antiphon:

Ps 98. 1 – 1st troparion

Ps 98.2 – 2nd troparion

Glory, and now - the Mother of God.

15th Antiphon:

Ps 21.2 – 1st troparion

Ps 21.8 – 2nd troparion

Ps 21.18 – 3rd troparion

Glory, and now - the Mother of God.

In conclusion, it should be emphasized once again that the hymnography of Holy Week (primarily Good Friday and Holy Saturday) and Easter is the undisputed pinnacle of Byzantine church poetry. The depth of its content and the beauty of its forms make it an important part of the church's heritage.

References

1. It may vary slightly in specific manuscripts; for more details see: Janeras S. Le Vendredi-Saint dans la tradition liturgique byzantine: structure et histoire de ses offices. R., 1988. (SA. 99 = Analecta Liturgica. 12). P. 51-113.

2. These troparia are contained in the rite of the hours of Good Friday - 3 on each of the hours - and even their modern text generally coincides with the text of ancient Jerusalem monuments.

Read:

Marriage in the Russian Federation and everything you need to know about it 911 Operational Loan Makes Life Easier Military mortgage will undergo changes Maximum amount of military mortgage per year Additional land taxes have been added for previous years Loan secured by land