The Great Penitential Canon of Andrew of Crete is read in the first four days of Great Lent, one part at a time. The entire creation is read in the seventh week. The canon teaches people to repent. Accept your sins and learn to fight them. This scripture also instructs us to follow the example of pure and selfless people.

About Andrey Kritsky

The Monk Andrew was born sometime in the 660s AD, in the city of Damascus. Legends say that until the age of seven the child could not speak. Andrei's parents were believers and often attended church. One day, during communion, God’s blessing came upon Kritsky and he spoke. After this miracle, Andrei's parents sent him to study the basics of religion.

When the guy turned 14 years old, he was transferred to serve in Jerusalem, to the Monastery of the Holy Sepulchre. Andrey was a very versatile young man, so he was immediately identified as a notary.

Then Andrei moved to Constantinople, where he served in an orphanage as a deacon for 20 years. In the same city, he began to write his chants, which are still widely used in the Orthodox Church to this day.

After this, the future saint was sent to the island of Crete as a bishop. There he faithfully served the church, guiding heretics to the true path and giving support to believers. Andrei built several orphanages and churches in Crete. For his faithful service he received the rank of archbishop. In 1740, the monk died on his way from Constantinople to the island of Crete.

About the canons

Andrei Kritsky was the first to write canons instead of kontakions. The saint has hymns for all major holidays: Christmas, Easter, Palm Sunday and others. Many of them are also used in modern liturgical menaia. The canons are closely related to the "biblical songs". The structure of this chant is as follows. First comes the irmos, which is the connecting chain between the biblical song and the content of the canon. Next come the troparia. They are sung alternately with songs. The most outstanding creation, undoubtedly, is the great canon of St. Andrew of Crete. He teaches us repentance. It is best with the Lord during Lent, when the canon of St. Andrew of Crete is read.

In his canon, Andrew briefly touches on the entire Bible. From the 1st to the 8th song this is the Old Testament, after that it is the New. Andrey evaluates each story of the biblical characters in the canon from the point of view of human morality. If this is a bad deed, then he talks about its sinfulness, and if it is good, then he declares that one should strive for this. The author hints to us that we can save our soul when we renounce our vices and strive for virtue.

Song 1

In the first song, the canon of Andrei Kritsky talks about original sin. Eve gave in to Satan's temptation and gave the apple to Adam. He, in turn, was seduced by power and tried it. In this song, Andrei says that we are all sinners, and if the Lord punished Adam and Eve for breaking one commandment, then how will he punish us, who violate almost all of them. We can only repent and ask God for forgiveness.

Song 2

In the second song, the great canon of Andrei Kritsky talks about how we all succumbed to carnal consolation. First, they pulled on their clothes, ashamed of their naked body, which was created in the likeness of the Lord. Secondly, they put physical pleasure and beauty at the forefront, not mental beauty. Even in this song of the great canon of Andrei Kritsky it is said that we are subject to all earthly passions and, unfortunately, we do not want to fight them. For all these sins we must sincerely ask God to forgive us. The main thing is to understand your bad deeds yourself and strive to get rid of them.

Song 3

In it, the great penitential canon of Andrew of Crete tells how the Lord could not stand the outrage that was happening in Sodom and burned the city. Only one righteous man, Lot, managed to escape. Andrei calls on every person to renounce the pleasures of Sodom and quickly run away. The sins of this city haunt us every day, tempting us to repeat them, I think many succumb. But the main thing is to stop and think about what awaits us in the future. What kind of life will we have after sodomy entertainment?

Song 4

It states that laziness is a great sin. If a person, like a vegetable, moves forward without realizing himself and the world around him, then his end will be appropriate. The patriarch in the song worked day and night to have two wives. One of them meant hard work, and the other meant intelligence. Through this combination we can improve our contemplation and our activities.

Song 5

The penitential canon of St. Andrew of Crete tells about Saint Joseph, who was betrayed by his brothers and his beloved and sold into slavery. He endured everything calmly and was not angry at his fate. Andrei says that each of us can betray our neighbor. But the trouble is that every day we betray ourselves and our soul. Without enduring any disasters, we violate the Lord’s commandments and don’t even think about it.

Song 6

Andrey in this song calls on humanity to take the true path. Do not turn away from the Lord, like some historical characters. And to believe that just as God, by the hand of Moses, delivered the sick from leprosy, so He can forgive our soul for its sins.

Song 7

In the seventh canon, the canon of St. Andrew of Crete says that no matter what grave sins a person has committed, if he sincerely repents, he will be forgiven. Otherwise, the Lord's punishment will be great. You need to pray to God in his three guises and the Mother of God with repentance and a request for forgiveness.

Song 8

Andrew narrates that our Lord gives to everyone according to his deserts. If a person lived righteously, he will ascend to heaven like Elijah in his chariot. Or in life he will receive the support of God, like Elisha did for the division of the Jordan River. If you live in sin, like Gehazi, then your soul will burn in

Song 9

In this song, the great canon of Andrew of Crete says that people have forgotten the ten commandments of God, engraved on the tablets by Moses. They do not attach themselves to the writings of the Gospel. Once upon a time Jesus came into our world to save us. He blessed babies and old people, because some had not yet had time to repent of their sins, while others could no longer do so. If a person is of sound mind, then he himself must ask the Lord for forgiveness.

Songs read on Tuesday of Lent.

It tells how Cain killed his brother out of jealousy. Andrei asks to live his life righteously, without thinking about who and what the Lord gave. If a person lives according to God’s commandments, then grace will soon come to him. We must strive to be like Abel, who with a pure soul brought his gifts to the Lord.

Song 2

Calls on people to repent of rejecting spiritual wealth and attaching importance only to material things. In the pursuit of clothes and other benefits, they completely forgot to pray to the Lord. We forget that a mentally rich person will be much happier.

This song from the canon of Andrei of Crete calls for living like Noah, to whom alone the Lord gave a chance to be saved. Or like Lot, the only survivor of Sodom. Because if we sin, then the fate of the people in the flood will befall us.

There is power in knowledge. You need to strive to see God in yourself, and a staircase to heaven will be built, like the patriarchs. In everyday life we ​​imitate Esau, who hated everyone. We must live in love and harmony.

Just as the entire Jewish people lived in Egyptian slavery, so our soul lives all the time in sin. We need to have the courage to end slavery. Even if at first we need to suffer, then in the end we will acquire true freedom of spirit. Then life will become much easier and more pleasant.

Continues to talk about the adventures of Moses, who sought to lead the people out of Egyptian slavery. People do not have much faith to endure a little wandering in the name of a good goal. So we need everything at the same time. We need to believe in the Lord and ask for forgiveness, and then we can free our souls from the slavery of sins.

The song of the great canon of St. Andrew of Crete tells how we repeat the sins and addictions of biblical characters, but do not have the strength and desire to follow the great martyrs. Our body indulges in sinful acts such as adultery without thinking about the consequences for the soul.

The eighth song tells about people who were able to find the strength to repent and accept the Lord into their souls. So Andrei calls us to renounce our past sinful life and move towards God. At the end of the eighth song, the Old Testament is summed up - one must not repeat the sins of the biblical characters and strive to live like the righteous of this Holy Scripture.

In the ninth canon, the canon of St. Andrew of Crete gives comparisons from Just as Jesus resisted the temptation of Satan in the desert, so we must fight all temptations. Christ began to work miracles on earth, thereby showing that everything in this world is possible. The main thing is to believe and live according to the covenants of the Lord, and then our soul can be saved on the day of judgment.

Wednesday

On Wednesday, 9 songs are also read. Since the first days of the creation of the world, there have been people who glorified the Lord our God with their deeds. Andrew calls on people to repent of their sins and become like those saints in everyday life. Glorify the name of the Lord by doing deeds worthy of him. The songs also recall great sinners who turned away from God, gave priority to material goods, or succumbed to the temptation to try the forbidden fruit. The Lord punished them as they deserved for their deeds. Likewise, after death, our soul awaits the day of judgment, on which we will not be able to lie, we will not be able to hide our atrocities with some imaginary excuses. Therefore, Andrei calls us to repent during our lifetime, ask the Lord for forgiveness of sins and strive to change our actions for the better. Learn to resist temptations. There's nothing complicated about it. Just by remaining human, you will see that most of the Lord’s covenants indicate to live without envy and gluttony, without betrayal and the desire to receive someone else’s.

Thursday

On this day of Great Lent, the last part of the canon is read. As in previous songs, virtues are sung here and the sins of mankind that have been committed over the centuries are condemned. Also in this part they appeal to the Lord, Jesus, and the Virgin Mary with a request to forgive sins and give them the opportunity to repent.

The canon also teaches to admit one’s mistakes and not to look for blame for a bad life in others. Accept your sinfulness as a proven fact. But that doesn't mean you should put up with it. On the contrary, admitting guilt is the first step towards forgiveness. If we stop now, we have a chance of eternal life after death.

It is when the canon of St. Andrew of Crete is read, during Great Lent, that we have the opportunity to realize our sins and begin a new life. A life that will please God. Then humanity will be able to feel grace, peace and await the day of judgment with a calm soul.

Nika Kravchuk

Canon of Andrei Kritsky - the first note of Lent

Lent began on February 27, 2017 and will last until April 15. For almost 50 days, believers will prepare for Easter - the Holy Resurrection of Christ, limit themselves to food and entertainment, and focus on prayer, mercy and repentance. Helps to tune in to fasting The Great Penitential Canon of Andrei of Crete, which is read in churches at the beginning of Lent (the first four days) and in the fifth week (on Thursday mornings, and more often on Wednesday evenings).

The Canon of Andrew of Crete is a unique song of repentance, 250 troparions intertwined with cries for mercy. This is a creation written in the 8th century as an individual hymn of repentance, but thanks to its deep meaning, it turned into a church-wide song of pardon.

The Great Canon of Repentance - the price of 30 years of repentance

What inner turmoil did the author go through to write a song of repentance? According to some historians, Andrei of Crete was a participant in the false council of 712, at which they opposed the decisions of the VI Ecumenical Council. The false council was held on the initiative of Emperor Philippicus, who supported the heresy of monothelitism (the monothelites denied the presence in Christ of not only divine, but also human will).

But after a couple of years, the government changed, the decisions of the false council were declared invalid, and all participants repented and separately signed the decisions of the VI Ecumenical Council.

But Andrei Kritsky could not forgive himself. For 30 years, almost until his death, he prayed to God for repentance, and then wrote his masterpiece hymn.

The Canon of Andrei Kritsky - personal history and biblical stories

Andrei Kritsky compares himself with Adam, expelled from paradise, Cain, the first murderer, Ham, who mocked his father, and many other violators of the commandments.

In the canon of Andrei Kritsky, New Testament characters are also remembered. One of the most striking is the Apostle Peter, who, having doubts, began to drown. But Christ saved him. Likewise, God is ready to give a helping hand to each of us drowning in sins. You just have to ask for it.

The canon of Andrei Kritsky is compared to the correct tonality of a chant. If you set the wrong tone, the whole song will sound haphazard. It’s the same with Lent: if you start it without an appropriate repentant attitude, then the likelihood of wasting time to no avail increases. How can we make sure that the first days of the Holy Pentecost are useful for us? We offer you five tips:

1. If possible, come to church for the reading of the Great Penitential Canon of Andrew of Crete - this will help you get in the mood for fasting. How? First, the appearance of the temple and the black vestments of the priests will become a visual signal. Secondly, the repentant songs, bows and “fasting” mood of those present in the church will not leave you indifferent.
2. Buy a book with the canon or download it to your phone - the text in front of your eyes will make it easier to perceive. Moreover, you may not hear what the priest is reading. Or, even worse, the reader may twist certain words. Or the unexpected noise of parishioners may distract you. But the text before your eyes will help you focus on prayer.
3. Read the Holy Scriptures - Andrew of Crete often refers to the biblical context. If you don’t know any names, and you don’t know the Old Testament well or haven’t read it at all, don’t be too lazy to at least Google it. Then the text of the canon will not seem like some kind of encrypted message.
4. If you can’t go to church, read or listen to the canon of Andrei Kritsky yourself.
5. If you did not understand the meaning of the penitential hymn through the Church Slavonic language, find a translation into Russian on the Internet.

We also invite you to watch a video of the reading of the Great Penitential Canon accompanied by the song "My soul..." :

Take it for yourself and tell your friends!

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The Akathist of St. Andrew of Crete is read for the first few days of the first week of Lent. This is a song about sin and repentance.

History and meaning of the akathist

Andrew of Crete is a great hierarch, theologian and church poet. From birth the saint was mute. When he was 7 years old, during communion he received healing from dumbness. They pray to him that the Lord would grant him humility and the desire to pray, as well as for healing from dumbness.

The Great Canon includes 200 short prayer chants in all 9 cantos. Reverend Andrei did not know that the work would become generally recognized in the Orthodox world, so its content is not related to Great Lent. In Orthodoxy, it is believed that the canon was written by the author in his old age before his death.

The chants sound a call to repentance. The text can be found in Greek and Slavic manuscripts (triodion). The Church today maintains the tradition of performing this Orthodox hymnographic work on Thursday of the fifth week of Lent.

Akathist can be described as a cry of repentance before God. It reveals the immensity and abyss of a sinful thought or act, it shakes the soul with despair, repentance and hope for mercy. It is as if a conversation is being conducted with one’s own soul, to which the saint appeals to cleanse himself and live holy.

The work intertwines the images of the first man and woman, describing the Fall, the Flood, and the Promised Land. The events of Holy Scripture are considered as events of one's own life, concerning personal salvation and the tragedy of sin.

Gradually, personal sins are revealed as a severance of relationship with God. Over the course of four evenings, nine songs tell about the tragedy of the world and personal spiritual tragedy.

The meaning of the work is not only to point out sin, but also to lead to repentance. But sin is revealed through deep contemplation of the biblical narrative, which is the story of the Fall, repentance and forgiveness. Transgression is presented as a refusal to live for God. The work is filled with denunciations leading to repentance.

Video “The Penitential Canon of Andrei Kritsky”

In this video, the archpriest will tell you whether it is possible to read the penitential canon of Andrew at the Cretan House.

Text of prayer of repentance

Lord, Lord, behold, I stand before You like the prodigal son, confessing my sins to Your goodness. You have sinned, my Savior, you have sinned. Since my youth I have committed sin and desecrated my soul and body with cruel deeds. You have sinned, like our forefathers Adam and Eve, by disobeying Your commandments; sinned like Cain and like all human sinners in the Old and New Testaments.

Their minds have been blackened by inappropriate thoughts, their hearts have been filled with impurity and every sinful feeling, their will has been weakened by laziness and an inclination to sin. I am completely covered with sinful plagues, like one who fell among the robbers; all the wounds of my soul exude pus. Who will heal me? Or who will raise me up from the depths of a sinful life, if not You, O Blessed Physician? For this reason I have come running to You, my King and my God, praying tearfully. Heal and heal me. Cleanse my mind from obscene thoughts, free my heart from sinful impurity, so that I can glorify Thee, my Creator and God, with a pure heart and mind.

Strengthen my will for good deeds, to do exactly what is pleasing to You and worthy of Your Shrine. Forgive me every sin, voluntary and involuntary, and everything I have done, whether in knowledge or in ignorance. You are Goodness Itself and Love Itself and You have the power to forgive sins, and to You we send glory with the Father and the Holy Spirit, now and ever, and unto the ages of ages. Amen.

At Great Compline on Monday, Tuesday, Wednesday and Thursday of the first week, the Great Penitential Canon, or as it is also called, the touching canon, is sung and read in parts, and at Matins on Thursday of the fifth week of the same Lent. It has been read during Lenten services in churches for almost 1200 years and is perceived by believers in the same way as when it was written by the venerable songwriter. “The mystagogue of repentance,” that is, the one who carefully teaches, reveals the secrets of repentance—this is what the Orthodox Church calls Saint Andrew, who compiled this canon.

The Great Canon consists of 250 troparia, and is called great not only by the unusually large number of verses, but also by its inner dignity, by the height of its thoughts and the power of their expression. In it we contemplate the events described by the Holy Scriptures of the Old and New Testaments in spiritual light. In the troparia of the canon, the characters of sacred history either present us with high examples of holy life, or, with examples of their deep fall, encourage us to strict sobriety. The mind of a person listening to this canon sees in it the lofty spiritual truths realized in the lives of the Old Testament patriarchs, judges, kings and prophets, is taught by them in the Gospel parables, and the heart, thirsting for salvation, is either struck by deep sorrow for sins, or delighted with persistent hope in God, always ready to accept the sinner.

You can't teach what you can't do yourself. Saint Andrew's repentance is deep and sincere. One thought runs through the entire canon, repeated in all his songs: “Man has sinned more than all others, only one has sinned against You, (Lord), but have mercy and be merciful to me, for You are Compassionate.” “Compassionate” means merciful and merciful, like a Mother, who, as if with her whole womb, with her whole being, takes pity on the child and loves him with all her heart. The closer a person is to God, the more he sees his sins. Saint Andrew of Crete teaches us this in his canon.

The entire Old Testament appears before us in the troparia of the canon, as a school of repentance. Showing the virtues and deeds of the saints, the saint does not forget about evil and cruel deeds, encouraging us to imitate the good and turn away from the evil. But in the Great Canon there are not only examples from the Holy Scriptures, there are also admonitions to the soul, reasoning, and prayers. It’s as if an elder, filled with compassion and love, takes us by the hand and leads us into his cell to talk with us, tell us, share his experience, and, together with us, humbly and fervently pray.

Why does the Holy Church offer us these particular hymns in the first days of Great Lent? Because fasting is a time of repentance and purification, and the entire canon of St. Andrew is aimed at awakening the human soul from sinful sleep, revealing to it the destructiveness of the sinful state, inducing it to strict self-examination, self-condemnation and repentance, to aversion from sins and to improve your life.

The creator of this Great Canon, so beloved by Orthodox people, the Monk Andrew, Archbishop of Crete, was born in the city of Damascus around 660 into the family of pious Christians George and Gregory. From evidence about the saint’s early childhood it is known that until the age of seven he was considered dumb, because until that time he had not uttered a single word. When, upon reaching the age of seven, he received communion in the Church of the Divine Mysteries of the Body and Blood of Christ, his dumbness was resolved and he began to speak. After this miracle, the parents gave their child to comprehend the wisdom of divine books. In the fourteenth year of his life, Saint Andrew was brought by his parents to Jerusalem to serve God in the monastery of the Brotherhood of the Holy Sepulcher. Upon his tonsure as a monk, Saint Andrew was appointed a notary, that is, secretary, of the Jerusalem Patriarchate, as a very reasonable person. He led a virtuous life, striving in chastity, abstinence and meekness, so that even the Patriarch of Jerusalem himself marveled at him. After 681, when meetings of the Sixth Ecumenical Council took place in Constantinople, Saint Andrew, who was then in the rank of archdeacon, together with two elder monks, was sent to the Byzantine capital on behalf of his patriarch to present to the emperor documents confirming full agreement with the decisions of the Council the entirety of the Jerusalem Orthodox Church, which was then under the Muslim yoke.

After the end of the Council, the elder monks returned back to Jerusalem, and Andrei, having become famous for his book wisdom and deep knowledge of the dogmas of the Church, to the emperor and the holy fathers, was left in Constantinople, forever receiving the nickname “Jerusalemite”, i.e. “Jerusalemite” .

In the capital of the Empire, he received obedience to head the Home for Orphans at the Great Church of Hagia Sophia with enrollment in the clergy of the main temple of Byzantium.

For 20 years he served as a deacon and worked in the Orphanage, showing due care and concern. Here, in Constantinople, he began to compose his wondrous hymns, with which he richly adorned the liturgical heritage of the Holy Church.

After twenty years of diaconal service, Saint Andrew was ordained to the rank of bishop and appointed to the most distant see of the empire - the island of Crete, where for his diligent labors he was awarded the title of archbishop. Here he was a lamp to the world, enlightening the Church of Christ with inspired teaching and virtuous life. The holy shepherd of Crete built churches of God, as well as homes for orphans and the elderly. For his flock, he was a loving father, tirelessly preaching and, with his prayers, repelling all misfortunes and adversities, and for heretics he was an adamant accuser and thunderstorm. Saint Andrew did not abandon his work on composing church hymns.

Several times the saint, leaving Crete, visited Constantinople, where he saw the patriarch and the emperor, as well as people close to him. There he spoke out in defense of the holy icons when iconoclasm began in Byzantium. On his last visit to the capital, Saint Andrew, sensing the approach of his imminent death, said goodbye to his friends. On the way to Crete he became very ill. A serious illness forced him to stop on the island of Mytilene in the town of Eresso, where the saint died on July 4 around 740. On this same day, the Holy Church commemorates him to this day.

Saint Andrew of Crete was the first to write liturgical canons. The canons for all the twelve feasts belong to his pen (except for the Entry into the Temple of the Most Holy Theotokos, since in his time this holiday was not celebrated separately). The Lenten service, in addition to the Great Canon, was also decorated with other creations of the holy hymnographer. The canons of the Week of Vai, the three canticles of all days of Holy Week, including Great Friday, have been preserved in the manuscripts. On Holy Saturday, the Four Songs of St. Andrew was performed, to which later the Four Songs and Canons of St. were added. Cosmas of Mayum, nun Cassia, Bishop Mark of Otranto. In terms of the number of original melodies, St. Andrew surpasses even such a great hymn writer as St. John of Damascus. When composing the Octoechos, Saint John introduced into it the irmos and melodies of Saint Andrew of Crete.

The Great Canon of Andrei Kritsky (video story by Ivan Dyachenko):

Law of God Canon of St. Andrew of Crete

If we come to the church in the evening on one of the first four days of Lent, many will be struck by an unusual picture: it is dark in the church, people stand with burning candles, the stern and solemn voice of the priest sounds... This is the Great Penitential Canon of St. Andrew of Crete being read.

At the very beginning of Great Lent, as the initial tone that defines the entire Lenten melody, the Holy Church offers us the Great Penitential Canon of St. Andrey Kritsky. It is divided into four parts and is read during Great Compline, in the evening, on the first four days of Lent. It can be described as a repentant cry, revealing to us all the immensity, the whole abyss of sin, shaking the soul with despair, repentance and hope.

The reading of the Great Penitential Canon in the first week of Great Lent in our church takes place on Monday, Tuesday, Wednesday and Thursday at 17:00

In the fifth week of Lent on Thursday (Wednesday at 16:00)

In many parishes, it is customary not only to listen to the text of the canon, but, in order to better understand, to follow the reading on paper.

For those who are going to go to the Canon after work and do not have a printed text with them, we have prepared a Russian-Slavic parallel text that can be easily print on a printer.

(The most convenient way to do this is in “print mode” by clicking the corresponding link under the publication title).

Penitential canon Andrei of Kritsky, Monday. Read by His Holiness Patriarch Kirill of Moscow and All Rus'. 2009:

Penitential Canon Andrei of Crete, Tuesday. Read by His Holiness Patriarch Kirill of Moscow and All Rus'. 2009:

Penitential canon Andrei of Kritsky, Wednesday. Read by His Holiness Patriarch Kirill of Moscow and All Rus'. 2009:

Penitential canon Andrei of Crete, Thursday. Read by His Holiness Patriarch Kirill of Moscow and All Rus'. 2009:

On the evening of Thursday of the first week of Great Lent, the reading of the Great Penitential Canon of St. Andrei of Kritsky... But do not rush to put the book aside: before it sounds again in the 5th week of Lent, now in its entirety, look, read this amazing text again, penetrate the very language of the canon.

The penitential canon of Andrew of Crete is a great example of Byzantine Orthodox poetry. It was written by St. Andrew (660-740). The canon, consisting of four parts, is read on the first four days of the first week of Great Lent. Each part consists of nine songs, each of which includes several troparia (short verses). Below is the text of the penitential canon of Andrew of Crete on the fourth day of Lent.

Canon of repentance of Andrei Kritsky: Thursday

The Great Penitential Canon of Andrei of Crete Church ministers read on Monday, Tuesday, Wednesday, Thursday of the first week of Lent. Each troparion is a short verse in which the author addresses his soul, the Lord God. In his poetry, Andrei Kritsky recalls the plots and characters of the Old and New Testaments.

With the text of the canon for Monday can be consulted . The text of the canon for Tuesday can be read in this material. The penitential canon for Wednesday is available at this link. Below is the text of the canon for Thursday with a translation into Russian. However, it is easiest to appreciate all the beauty of the poems of the Byzantine poet Andrei Kritsky in the version in Old Church Slavonic.

Text of the penitential canon of Andrei Kritsky for Thursday

Irmos: Helper and Protector be my salvation, This is my God, and I will glorify Him, God of my father, and I will exalt Him, gloriously I will be glorified.

[The Helper and Protector has appeared to me for salvation, He is my God, and I will glorify Him, the God of my father, and will exalt Him, for He has been solemnly glorified.]
(Ex. 15, 1-2)

Chorus: Have mercy on me, God, have mercy on me.

Lamb of God, take away the sins of all, take away from me the heavy burden of sin, and as you are gracious, give me tears of tenderness.

[Lamb of God, who took away the sins of all, remove from me the heavy burden of sin and, as the Merciful One, grant me tears of tenderness.]
(John 1:29)

I bow down to you, Jesus, those who have sinned, cleanse me, take away the heavy burden of sin from me and, as you are gracious, give me tears of tenderness.

[I fall down to You, Jesus, I have sinned before You, have mercy on me, remove from me the heavy burden of sin and, as the Merciful One, grant me tears of tenderness.]

Do not go into court with me, bearing my deeds, seeking words and correcting aspirations. But my fierce one despises Your bounties, save me, O All-Powerful One.

[Do not enter into court with me, weighing my deeds, examining my words and denouncing my aspirations, but through Your bounty, despising my atrocities, save me, O All Mighty.]

The time of repentance, I come to You, my Creator: take away from me the heavy burden of sin and, as you are gracious, give me tears of tenderness.

[Time of repentance: I come to You, my Creator, remove from me the heavy burden of sin and, as the Merciful One, grant me tears of tenderness.]

Having spent spiritual wealth through sin, I am empty of pious virtues, but gladly I cry: Lord, giver of mercy, save me.

[Having wasted spiritual wealth in sin, I am alien to holy virtues, but, experiencing hunger, I cry out: Source of mercy, Lord, save me.]

Having bowed to the Divine Law of Christ, you set about this, abandoning uncontrollable desires for sweets, and you reverently, as if alone, corrected every virtue.

[Having submitted to the Divine commandments of Christ, you surrendered to Him, leaving unbridled desires for pleasure, and fulfilled all the virtues as one with all reverence.]

Glory, Trinity: Transubstantial Trinity, worshiped in Unity, take away from me the heavy burden of sin and, as you are gracious, give me tears of tenderness.

[Most-essential Trinity, Whom we worship as One Being, remove from me the heavy burden of sin and, as the Merciful One, grant me tears of tenderness.]

And now, Mother of God: Mother of God, Hope and Intercession of those who sing to You, take away from me the heavy burden of sin and, like the Pure Lady, repentant, accept me.

[Mother of God, Hope and Help to all who praise You, remove from me the heavy burden of sin and, like the Immaculate Lady, accept me repentant.]

Irmos: You see, you see, for I am God, who rained down manna and poured out water from stones of old in the desert by My people, by My one right hand and My strength.

[See, see that I am God, who in ancient times sent down manna and brought out water from a stone to My people in the desert - by My one omnipotence.]
(Ex. 16, 14; 17, 6)

He killed a husband, he says, as a wound to me, and a young man as a scab, Lamech, crying out in tears; You do not tremble, O my soul, having calcified your flesh and desecrated your mind.

[I killed the husband, said Lamech, for my wound, and the young man for my wound, he cried, sobbing; But you, my soul, do not tremble, having desecrated your body and darkened your mind.]
(Genesis 4:23)

Thou hast wisely created a pillar, O soul, and set up a foundation by thy lusts, had not the Creator withheld thy counsels and cast down thy devices to the earth.

[You managed, soul, to build a pillar and erect a stronghold with your lusts, but the Creator curbed your plans and threw your buildings to the ground.]
(Gen. 11, 3-4)

About how jealous Lamech, the first murderer, was jealous of his soul like a husband, his mind like a youth like my brother, killing his body like Cain the murderer, with lustful desires.

[Oh, how I became like the ancient murderer Lamech, killing my soul like a husband, my mind like a youth, and like the murderer Cain, my body like a brother, with voluptuous aspirations.]

The Lord sometimes rains fire from the Lord against iniquity, burning the Sodomites; You have kindled the fire of Gehenna, in it imash, about the soul, burning.

[The Lord once rained down fire from the Lord, consuming the violent iniquity of the Sodomites; You, soul, kindled the fire of Gehenna, in which you will have to burn.]
(Gen. 19, 24)

Vulnerable, wounded, behold the arrows of the enemy have wounded my soul and body, behold the scabs, the festerings, the darknesses cry out, the wounds of my self-willed passions.

[I am wounded, exposed; behold, the arrows of the enemy have pierced my soul and body; Here are the wounds, ulcers and scabs crying out for the blows of my spontaneous passions.]

Chorus: Reverend Mother Mary, pray to God for us.

You stretched out your hands to the generous God, Mary, plunging into the abyss of evil; and just as Peter generously extended the Divine hand, your appeal is sought in every possible way.

[Drowning in the abyss of evil, you, Mary, stretched out your hands to the Merciful God, and He, seeking your conversion in every possible way, lovingly gave you, like Peter, the Divine hand.]
(Matt. 14:31)

Glory, Trinity: Beginningless, Uncreated Trinity, Indivisible Unity, receive me repentant, save me when I have sinned, I am your creation, do not despise, but have mercy and deliver me from fiery condemnation.

[Beginningless Uncreated Trinity, Indivisible Unity, accept me repentant, save the sinner, I am Your creation, do not despise me, but have mercy and deliver me from condemnation to fire.]

And now, Theotokos: Most Pure Lady, Mother of God, Hope for those who flow to You and refuge for those in the storm, Merciful and Creator and Your Son, propitiate me with Your prayers.

[Most Pure Lady, Mother of God, Hope of those who resort to You and refuge for those caught in the storm, with Your prayers incline the Merciful Creator and Your Son to me.]

Irmos: Establish, O Lord, my moving heart on the rock of Your commandments, for You alone are Holy and Lord.

[Solidate, O Lord, my wavering heart on the rock of Your commandments, for You alone are Holy and Lord.]

Hagar of old, the soul of the Egyptians, you became like, enslaved by will and giving birth to a new Ismail, contempt.

[You have become like the ancient Egyptian Hagar, a soul enslaved by your own tyranny and having given birth to a new Ishmael—insolence.]
(Gen. 16, 16)

Thou didst mean Jacob's ladder, my soul, which is revealed from earth to heaven: why didst thou not have the rise of firmness and piety.

[You know, my soul, about the ladder from earth to heaven, shown to Jacob; Why didn’t you choose the safe sunrise - piety?
(Gen. 28, 12)

The priest of God and the king is alone, imitate the likeness of Christ in the world of life.

[Imitate the priest of God and the lonely king Melchizedek, the way of life of Christ among the people of the world.]
(Gen. 14, 18. Heb. 7, 1-3)

Turn, lament, the damned soul, before the end of life will not even accept the triumph, before even the door of the palace will not be closed by the Lord.

[Turn and sigh, unfortunate soul, before the triumph of life ends, before the Lord closes the door of the bridal chamber.]

Do not wake up the glorious pillar, when your soul returns, let the image of Sodom frighten you, save yourself from grief in Zoar.

[Do not turn back, O soul, into a pillar of salt; let the example of the Sodomites frighten you; escape to the mountain in Zoar.]
(Gen. 19, 19-23; 19, 26)

Prayers, Master, do not reject those who sing to You, but be generous, O Lover of mankind, and grant by faith to those who ask for forgiveness.

[Do not reject, O Lord, the prayers of those who sing Your praises, but be merciful, O Lover of Mankind, and grant forgiveness to those who ask with faith.]

Glory, Trinity: Trinity Simple, Uncreated, Originless Nature, in the Trinity sung by the Hypostasis, save us, who worship Thy power by faith.

[Trinity Uncompounded, Uncreated, Being Without Beginning, glorified in the Trinity of Persons, save us, who with faith worship Your power.]

And now, the Mother of God: From the Father, without flight, the Son in the summer, to the Mother of God, without artifice, you gave birth, a strange miracle, the Virgin remained milking.

[You, Mother of God, without having experienced a husband, in time gave birth to a Son from the Father outside of time and - a wondrous miracle: feeding on milk, you remained a Virgin.]

Irmos: The prophet heard Thy coming, O Lord, and feared, for Thou wouldst be born of a Virgin and appear as a man, and said: I heard Thy hearing and feared, glory to Thy power, O Lord.

[The prophet heard about Your coming, O Lord, and was afraid that You would be born of a Virgin and appear to people, and said: I heard the news about You and was afraid; glory to your power, O Lord.]

The time of my life is short and full of illnesses and wickedness, but in repentance, accept me and call me to reason, so that I will not covet or covet a stranger, O Savior, be generous to me.

[The time of my life is short and full of sorrows and vices, but accept me in repentance and call me to the knowledge of the truth, so as not to become the prey and food of the enemy, Savior, have mercy on me.]
(Genesis 47:9)

Royal dignity, a crown and scarlet garments, a man of many names and a righteous man, boiling with wealth and flocks, suddenly riches, the glory of the kingdom, having become impoverished, deprived.

[A man clothed with royal dignity, a crown and a scarlet robe, who had much and was righteous, abounding in wealth and herds, suddenly became poor and lost wealth, glory and kingdom.]
(Job 1:1-22)

If he were righteous and blameless above all others, and would not escape the snare of the flatterer and the snare; But you, sin-loving being, damned soul, what will you do if something happens to you from the unknown?

[If he, being righteous and impeccable more than anyone else, did not escape the snares and snares of the deceiving devil, then what will you do, sin-loving unfortunate soul, if something unexpected befalls you?]

Now I am lofty in words, but cruel in heart, in vain and in vain, so that you do not condemn me with the Pharisee. Above all, grant me the publican’s humility, the One Generous Justice, and count me with this.

[I am now arrogant in words, insolent in heart, in vain and in vain; do not judge me with the Pharisee, but grant me the humility of a publican and number me with him, O One Merciful and Just.]

Those who have sinned, having annoyed the vessel of my flesh, be generous, but accept me in repentance and call me to reason, so that I will not acquire covetousness to a stranger, O Savior, be generous to me.

[I know, O Merciful One, I have sinned by desecrating the vessel of my flesh, but accept me in repentance and call me to the knowledge of the truth, so as not to become the prey and food of the enemy; You Yourself, Savior, have mercy on me.]

I would have been self-immolated by passions, harming my soul, Generously, but in repentance accept me and call me to reason, so that I will not acquire covetousness to a stranger, O Savior, be generous to me.

[I made myself an idol, distorting my soul with passions, O Merciful One; but accept me in repentance and call me to the knowledge of the truth, so as not to become the prey and food of the enemy; You Yourself, Savior, have mercy on me.]

I did not listen to Thy voice, I disobeyed Thy Scripture, the Lawgiver, but in repentance accept me and call me to reason, so that I will not be greedy for someone else, O Savior, be generous to me.

Chorus: Reverend Mother Mary, pray to God for us.

Having descended into the depths of great voids, you were unpossessed; but you rose with the best thoughts to the extreme manifestation of virtue, gloriously, angelic nature, surprising Mary.

[Having been carried away into the depths of great vices, you, Mary, did not wallow in it, but with a higher thought, through activity, you clearly rose to perfect virtue, marvelously amazing the angelic nature.]

Glory, Trinity: Inseparable being, unfused in the face of the theologian Thee, the Trinity One Divinity, as the One-King and Co-Throne, I cry out to Thee a great song, in the highest the most hymnable.

[Undivided in essence, unmerged in Persons, I theologically confess You, Trinity One Deity, Co-Royal and Co-Throne; I proclaim to You a great song, sung three times in the heavenly abodes.]
(Isa. 6, 1-3)

And now, the Mother of God: And you give birth, and you are virgin, and you remain in both the nature of the Virgin, When you are born, you renew the laws of nature, but the womb that does not give birth gives birth. Wherever God wills, the order of nature is overcome: He creates whatever He wills.

[And You give birth and remain a Virgin, in both cases preserving virginity by nature. He who is born of You renews the laws of nature, and gives birth to the virgin womb; when God wants, the order of nature is disrupted, for He creates what He wants.]

Irmos: From the morning night, O Lover of mankind, enlighten me, I pray, and instruct me in Thy commandments, and teach me, O Savior, to do Thy will.

[From the waking night, enlighten me, I pray, O Lover of Mankind, guide me in Your commandments and teach me, O Savior, to do Your will.]
(Ps. 62:2; 118:35)

Imitate the lower one, O soul, come, fall at the feet of Jesus, that He may correct you, and may you walk in the right paths of the Lord.

[Imitate, O soul, the crouched woman, come, fall at the feet of Jesus, so that He may correct you and you may walk straight in the paths of the Lord.]
(Luke 13:11-13)

Even if you are a deep well, Master, let us pour out water from your most pure veins, and, like the Samaritan woman, drink to no one, for you pour out the thirst for life in streams.

[If You are a deep well, Master, then pour out streams for me from Your most pure ribs, so that I, like the Samaritan woman, having drunk, no longer thirst, for You exude streams of life.]
(John 4, 11-15)

Siloam may my tears be mine, Lord Lord, may I wash the apple of my heart and see You, the Eternal One of Light.

[Let my tears be Siloam to me, Lord Lord, so that I too can wash the eyes of my heart and mentally contemplate You, Eternal Light.]
(John 9, 7)

Chorus: Reverend Mother Mary, pray to God for us.

With an incomparable desire, O all-rich one, having desired to worship the animal tree, you have been granted the desire to grant me the highest glory.

[Having wished to bow to the Tree of Life with pure love, O all-blessed one, you have received what you desired; honor me too to achieve the highest glory.]

Glory, Trinity: You, Trinity, we glorify the One God: Holy, Holy, Holy art thou, Father, Son and Soul, Simple Being, ever worshiped Unity.

[We glorify You, Most Holy Trinity, for the One God: Holy, Holy, Holy Father, Son and Spirit, Simple Being, Ever Worshiped Unit.]

And now, the Mother of God: From You put on my mixture, the incorruptible, husbandless Mother of the Virgin, God, who created the eyelids, and united to Yourself human nature.

[In You, Imperishable, Virgin Mother, who did not know a husband, God, who created the world, clothed himself in my composition and united human nature with Himself.]

Irmos: I cried out with all my heart to the generous God, and heard me from the underworld, and raised my belly from aphids.

[With all my heart I cried out to the merciful God, and He heard me from the underworld and called my life from destruction.]

I am, O Savior, who destroyed the royal drachma of old; but I lit a lamp, Your Forerunner, the Word, seek and find Your image.

[I am that drachma with the royal image, which has been lost to You since ancient times, Savior, but, having illuminated the lamp - Your Forerunner, the Word, look and find Your image.]

Arise and overcome, like Jesus Amalek, carnal passions, and the Gibeonites, flattering thoughts, ever victorious.

[Arise and overthrow the passions of the flesh, like Jesus Amalek, always conquering the Gibeonites - seductive thoughts.]
(Ex. 17, 8. Joshua 8, 21)

Chorus: Reverend Mother Mary, pray to God for us.

May you extinguish the flame of passions, may you ever shed drops of tears, Mary, whose soul is inflamed, grant their grace to me, your servant.

[To extinguish the flame of passions, you, Mary, blazing with your soul, constantly shed streams of tears, the abundance of which grant to me, your servant.]

Chorus: Reverend Mother Mary, pray to God for us.

You acquired heavenly dispassion through your extreme life on earth, Mother. In the same way, pray for those who sing passions to be delivered by your prayers.

[By the most exalted way of life on earth, you, mother, have acquired heavenly dispassion; Therefore, intercede that those who sing your praises will be delivered from passions through your prayers.]

Glory, Trinity: The Trinity is Simple, Indivisible, separate and Personal, and the Unity is united by nature, the Father speaks, and the Son, and the Divine Spirit.

[I am a Trinity Incomposite, Indivisible, separate in Persons, and a Unit united in essence; Father, Son and Divine Spirit testify.]

And now, the Mother of God: Thy womb of God give birth to us, imagined for us: Him, as the Creator of all, pray to the Mother of God, that through Thy prayers we may be justified.

[Thy womb gave birth to us God, who took our image; Pray to Him, as the Creator of the whole world, Mother of God, so that through Your prayers we may be justified.

Lord, have mercy (three times). Glory, and now:

Kontakion, tone 6:

My soul, my soul, arise, what are you writing off? The end is approaching, and you will be embarrassed: rise up, so that Christ God, who is everywhere and fulfills everything, will have mercy on you.

[My soul, my soul, arise, why are you sleeping? The end is approaching and you will be confused; Awake, so that Christ God, Omnipresent and filling everything, will have mercy on you.]

Irmos: We have sinned, we have sinned, we have acted untruthfully before You, we are inferior to observance, inferior to those who have done what You commanded us; but do not betray us to the end, Fathers God.

[We have sinned, we have lived lawlessly, we have acted unjustly before You, we have not kept, we have not fulfilled what You commanded us; but do not leave us until the end, O God of the fathers.]
(Dan. 9, 5-6)

My days are gone, like the sleep of one who rises; In the same way, like Hezekiah, I will climb down on my bed, and kiss my belly in the summer. But which Isaiah will appear to you, O soul, if He is not the God of all?

[My days passed like the dream of one awakening; therefore, like Hezekiah, I weep on my bed so that the years of my life may be prolonged; but what kind of Isaiah will visit you, soul, if not the God of all?]
(2 Kings 20, 3. Isa. 38, 2-6)

I fall down to Thee and bring to You, like tears, my words: those who have sinned, as the harlot has not sinned, and those who are lawless, like no one else on earth. But be gracious, O Master, Thy creation and call upon me.

[I fall to You and bring You my words with tears: I have sinned as the harlot has not sinned, and I have lived in iniquities like no one else on earth; but have mercy, O Lord, on Your creation and restore me.]

I have buried Your image and corrupted Your commandment, all kindness has been darkened, and passions have extinguished, O Savior, shining. But having been generous, reward me, as David sings, with joy.

[I have darkened Your image and broken Your commandment; all beauty darkened in me, and the lamp went out from passions; but have mercy, Savior, and return me, as David sings, joy.]
(Ps. 50, 14)

Turn, repent, reveal your secret, say to God, who knows everything: You weigh my secret, O Alone Savior. But have mercy on me, as David sings, according to Your mercy.

[Turn, repent, reveal your secrets, say to God the Omniscient: Savior, You alone know my secrets, but You Yourself have mercy on me, as David sings, according to Your mercy.]
(Ps. 50:3)

Chorus: Reverend Mother Mary, pray to God for us.

Having cried out to the Most Pure Mother of God, you first rejected the fury of passions that must be chilling, and you put to shame your enemy. But now give me, your servant, help from grief.

[Having appealed to the Most Pure Mother of God, you curbed the fury of passions that had previously raged cruelly, and put to shame the seducing enemy; grant now help in sorrow to me, your servant.]
(Ps. 59:13)

Chorus: Reverend Mother Mary, pray to God for us.

For whose sake you have loved, for whose sake you have desired, for whose sake you have exhausted the flesh, O Reverend One, now pray to Christ for His servants: that He, having been merciful to all of us, may grant a peaceful state to those who worship Him.

[Whom you loved, Whom you chose, for Whom your flesh exhausted you, Reverend One, now pray to Christ for your servants, that He, by His mercy to all, may grant a peaceful state to those who worship Him.]

Glory, Trinity: Trinity Simple, Indivisible, Consubstantial and One Nature, Light and Light, and Holy Three, and One Holy God Trinity is sung; but sing, glorify the Belly and Belly, the soul, all of God.

[Trinity Simple, Indivisible, Consubstantial, and One Divinity, Lights and Light, Three Holy Ones and One Holy Person, God the Trinity, sung in chants; sing also, O soul, glorify Life and Life - the God of all.]

And now, Theotokos: We sing to Thee, bless Thee, we worship Thee, the Mother of God, for Thou hast given birth to the Inseparable Trinity of the One Christ God, and Thou hast Herself opened the Heavenly One to us who are on earth.

[We praise You, bless You, worship You, Mother of God, for You gave birth to One of the Indivisible Trinity, Christ God, and You Yourself opened the heavenly abodes for us living on earth.]

Irmos: Whom the armies of heaven praise, and the Cherubim and Seraphim tremble, every breath and creature, sing, bless and exalt forever.

[Whom the armies of heaven glorify and before whom Cherubim and Seraphim tremble, Him, all beings and creatures, sing, bless and extol in all ages.]

I call you, like a harlot seeking mercy, a glass of tears, Savior, like a glass of myrrh, draining a head of myrrh, I ask for your acceptance, like a harlot.

[Pouring a vessel of tears like ointment onto my head, Savior, I appeal to You, like a harlot seeking mercy, I offer a prayer and ask for forgiveness.]
(Matt. 26, 6-7. Mark 14, 3. Luke 7, 37-38)

Even if no one, like I, has sinned against You, yet accept me also, O most gracious Savior, repenting with fear and calling with love: those who have sinned against You alone, have mercy on me, O Most Merciful One.

[Although no one has sinned before You like I have, but, Merciful Savior, accept me, repentant with fear and crying out with love: I have sinned before You Alone, have mercy on me, O Merciful One!

Spare, O Savior, Thy creation and seek, like a Shepherd, the lost, before the erring one, snatch him away from the wolf, make me a sheep to pasture Your sheep.

[Spare, Savior, Your creation and, like a Shepherd, find the lost, bring back the lost, take me away from the wolf and make me a lamb in the pasture of Your sheep.]
(Ps. 119, 176)

When the Judge sat down, as if he were gracious, and showed Your terrible glory, O Savior, what fear then of the burning furnace, to all those who fear Your unbearable judgment.

[When You, the Merciful, sit as a Judge and reveal Your terrible greatness, Savior, oh, what horror then: the furnace will burn, and everything will tremble before Your inexorable judgment.]
(Matt. 25, 31, 41, 47)

Chorus: Reverend Mother Mary, pray to God for us.

Light of the never-ending Mother, having enlightened you, free you from the darkening of passions. Having also entered into spiritual grace, enlighten, Mary, those who faithfully praise you.

[The Mother of the incessant Light - Christ, having enlightened you, freed you from the darkness of passions; Therefore, having received the grace of the Spirit, enlighten, Mary, those who sincerely glorify you.)

Chorus: Reverend Mother Mary, pray to God for us.

Having seen a new miracle, you were truly horrified by the divine in you, mother, Zosima: for you saw the angel in the flesh and were filled with horror, singing to Christ forever.

[Seeing in you, mother, truly a new miracle, Saint Zosima was surprised, for he saw an Angel in the flesh, and was filled with amazement, chanting Christ forever.]

Glory, Trinity: Father without beginning, Son without beginning, Good Comforter, Righteous Soul, Word of God to the Parent, Father without beginning, Word, Living Soul and Creator, Trinity Unity, have mercy on me.

[Beginless Father, Co-originating Son, Good Comforter, Right Spirit, Parent of the Word of God, Beginningless Word of the Father, Life-Giving and Creating Spirit, One Trinity, have mercy on me.]

And now, the Mother of God: As from the turning away of the scarlet, the most pure, intelligent scarlet of Immanuel was consumed within in Thy womb. Moreover, we truly honor Theotokos.

[Mental purple - the flesh of Immanuel was woven inside Your womb. Most pure, as if made of a purple substance; therefore we honor You, the True Mother of God.]

Irmos: Of the seedless conception there is an unspeakable Christmas, to the mother of the husbandless fruit the imperishable fruit, for the birth of God renews natures. In the same way, we all give birth to You, like the Blessed Mother of God.

[Christmas from seedless conception is inexplicable; the fruit of the husbandless Mother is incorruptible, for the birth of God renews nature. Therefore, we, all generations, Orthodoxy magnify You, as the Bride-Mother of God.]

Have mercy, save me, Son of David, have mercy, the infuriated with a healing word, and a gracious voice, like a thief, say to me: Amen, I say to you, you will be with Me in Paradise when I come in My glory.

[Have mercy, save and have mercy on me, Son of David, who healed the demons with a word, and say merciful words like to a thief: truly I say to you, you will be with Me in Paradise when I come in My glory.]
(Luke 23:43)

The robber theologized Tya, the robber theologian Tya, both hung on the cross. But, O Merciful Mother, as unto Thy faithful thief, who has come to know Thee as God, open the door of Thy glorious Kingdom to me.

[The thief reviled You, and the thief confessed You as God, both hanging on the cross; but, O Merciful One, as a believing thief who has come to know God in You, open to me also the door of Your glorious Kingdom.]

The creation trembled, crucified, seeing You, the mountains and stones disintegrated with fear, and the earth shook, and hell was laid bare, and the light was darkened in the days, in vain You, Jesus, were nailed to the Cross.

[Creation shuddered, seeing You crucified, mountains and stones disintegrated in horror and the earth shook, the underworld was empty, and the light in the middle of the day darkened, looking at You, Jesus, nailed in your flesh to the cross.]
(Matt. 27, 51-52. Mark 15, 38. Luke 23, 45)

Do not extract fruits worthy of repentance from me, for my strength within me is diminished; Grant me an ever-contrite heart, and spiritual poverty: may I offer this to You as a pleasant sacrifice, the Only Savior.

[Do not demand from me worthy fruits of repentance, O Only Savior, for my strength is exhausted within me; always grant me a contrite heart and spiritual poverty, so that I may offer them to You as an acceptable sacrifice.]

My Judge and My Master, although you may again come with the angels to judge the world, having seen me with Your merciful eye, have mercy and mercy on me, O Jesus, having sinned more than any other human nature.

[My judge, who knows me, when You come again with the Angels to judge the whole world, then, turning your merciful gaze on me, have mercy, O Jesus, and have mercy on me, who have sinned more than the entire human race.]

Chorus: Reverend Mother Mary, pray to God for us.

You surprised everyone with your strange life, the ranks of angels and human cathedrals, having lived immaterially and having passed on nature: to whom, like an immaterial foot, having entered Mary, you passed on the Jordan.

[You surprised everyone with your extraordinary life, both the ranks of angels and the human host, having lived spiritually and surpassed nature; therefore, Mary, you, like a disembodied one, walking with your feet, crossed the Jordan.]

Chorus: Reverend Mother Mary, pray to God for us.

Appease the Creator for those who praise you, reverend mother, get rid of bitterness and sorrows around those who attack, and having gotten rid of misfortunes, we will constantly glorify the Lord who glorified you.

[Incline the Creator to mercy on those who praise you, reverend mother, so that we can get rid of the griefs and sorrows that attack us from everywhere, so that, having freed ourselves from temptations, we will constantly glorify the Lord who glorified you.]

Chorus: Reverend Father Andrew, pray to God for us.

Honest Andrew and most blessed Father, Shepherd of Crete, do not cease praying for those who sing your praises: may we be delivered from all anger, and sorrow, and corruption, and immeasurable sins, who faithfully honor your memory.

[Venerable Andrew, blessed father, shepherd of Crete, do not cease to pray for those who sing your praises, in order to get rid of anger, sorrow, death and countless sins for all of us who sincerely honor your memory.]

Glory, Trinity: We will glorify the Father, we will exalt the Son, we will faithfully worship the Divine Spirit, the Indivisible Trinity, the Unity in essence, as Light and Light, and Life and Life, life-giving and illuminating of ends.

[Let us glorify the Father, exalt the Son, and with faith worship the Divine Spirit, the Indivisible Trinity, One in essence, as Light and Lights, Life and Lives, life-giving and illuminating the limits of the universe.]

And now, Mother of God: Preserve Your City, Most Pure Mother of God, for in You this reigns faithfully, in You it is established, and through You it conquers, it conquers every temptation, and captivates warriors, and obedience passes.

[Save Your city, Most Pure Mother of God. Under Your protection he reigns with faith, and from You he receives strength, and with Your assistance he irresistibly overcomes every calamity, takes his enemies captive and keeps them in subjection.]