1. THE church is the temple of God, a holy place, a house of prayer, the assembly of the people, the body of Christ. It is called the bride of Christ. It is cleansed by the water of His baptism, sprinkled by His blood, clothed in bridal garments, and sealed with the ointment of the Holy Spirit, according to the prophetic saying: “Your name is oil poured out” (Cant 1:3), and “We run after the fragrance of your myrrh” (Cant 1:4), which is1 “Like the precious oil, running down upon the beard, the beard of Aaron” (Ps 132:2 LXX).

(1.) Ἐκκλησία ἐστὶ ναὸς Θεοῦ, τέμενος ἅγιον, οἶκος προσευχῆς, συνάθροισις λαοῦ, σῶμα Χριστοῦ· ὄνομα αὐτῆς νύμφη Χριστοῦ· τῷ ὕδατι τοῦ βαπτίσματος αὐτοῦ καθαρθεῖσα, καὶ τῷ αἵματι ραντισθεῖσα τῷ αὑτοῦ καὶ νυμφικῶς ἐστολισμένη, καὶ τῷ τοῦ ἁγίου Πνεύματος μύρῳ σφραγιζομένη κατὰ τὸν προφητικὸν λόγον· «μύρον ἐκκενωθὲν ὄνομά σοι» καὶ «εἰς ὀσμὴν μύρου σου δραμοῦμεν» , ὅτι «ὡς μύρον ἐπὶ κεφαλῆς τὸ καταβαῖνον ἐπὶ πώγωνα, τὸν Ἀαρών»

The church is an earthly heaven in which the super-celestial God dwells and walks about. It represents the crucifixion, burial, and resurrection of Christ: it is glorified more than the tabernacle of the witness of Moses, in which are the mercy-seat and the Holy of Holies. It is prefigured in the patriarchs, foretold by the prophets, founded in the apostles, adorned by the hierarchs, and fulfilled in the martyrs.

Ἐκκλησία ἐστὶν ἐπίγειος οὐρανός, ἐν ᾧ ὁ ἐπουράνιος Θεὸς ἐνοικεῖ καὶ ἐμπεριπατεῖ, ἀντιτυποῦσα τὴν σταύρωσιν καὶ τὴν ταφὴν καὶ τὴν ἀνάστασιν Χριστοῦ· δεδοξασμένη ὑπὲρ τὴν σκηνὴν τοῦ μαρτυρίου Μωσέως, ἐν ᾗ τὸ ἱλαστήριον καὶ τὰ Ἅγια τῶν Ἁγίων· ἐν πατριάρχαις προτυπωθεῖσα, ἐν προφήταις προκηρυχθεῖσα, ἐν ἀποστόλοις θεμελιωθεῖσα, ἱεράρχαις κατακοσμηθεῖσα καὶ ἐν μάρτυσι τελειωθεῖσα.

2. THE simandron represents the trumpets of the angels and calls the contestants to battle against the invisible enemies.

(2.) Τὸ σήμαντρον αἰνίττεται τὰς τῶν Ἀγγέλων σάλπιγγας· διεγείρει δὲ καὶ τοὺς ἀγωνιστὰς πρὸς τὸν τῶν ἀοράτων ἐχθρῶν πόλεμον.

3. THE apse corresponds to the cave in Bethlehem where Christ was born, as well as the cave in which he was buried, as the evangelist Mark says: “There was a cave hewn out of rock; there they placed Jesus” (cf Mk 15:46).’

(3.) Κόγχη ἐστὶ κατὰ τὸ ἐν Βηθλεὲμ σπήλαιον, ὅπου ἐγεννήθη ὁ Χριστός· καὶ κατὰ τὸ σπήλαιον ὅπου ἐτάφη, καθώς φησιν ὁ εὐαγγελιστὴς Μᾶρκος ὅτι «ἦν σπήλαιον λελατομημένον ἐκ πέτρας, ἐκεῖ καὶ ἔθηκαν τὸν Ἰησοῦν»

4. THE holy table corresponds to the spot in the tomb where Christ was placed. On it lies the true and heavenly bread, the mystical and unbloody sacrifice. Christ sacrifices His flesh and blood and offers it to the faithful as food for eternal life.

(4.) Ἡ ἁγία τράπεζά ἐστιν ἀντὶ τοῦ τόπου ἔνθα ἐτέθη ἐν τῇ ταφῇ ὁ Χριστός· ἐν ᾗ πρόκειται ὁ ἀληθινὸς καὶ οὐράνιος Ἄρτος, ἡ μυστικὴ καὶ ἀναίμακτος θυσία, ζωοθυτούμενος τὴν σάρκα αὐτοῦ καὶ τὸ αἷμα εἰς βρῶσιν ζωῆς αἰωνίου, προέθηκε τοῖς πιστοῖς. 

The holy table is also the throne of God, on which, borne by the Cherubim, He rested in the body. At that table, at His mystical supper, Christ sat among His disciples and, taking bread and wine, said to His disciples and apostles: “Take, eat, and drink of it: this is my body and my blood” (cf Mt 26:26-28). This table was pre-figured by the table of the Old Law upon which the manna, which was Christ, descended from heaven.

Ἔστι δὲ καὶ θρόνος Θεοῦ ἐν ᾧ ὁ ἐπὶ τῶν χερουβὶμ ἐποχούμενος Θεὸς σωματωθεὶς ἀνεπαύσατο· καθ’ ἣν τράπεζαν καὶ ἐν τῷ μυστικῷ αὐτοῦ δείπνῳ, μέσον τῶν αὑτοῦ μαθητῶν καθίσας, καὶ λαβὼν ἄρτον καὶ οἶνον εἶπε τοῖς αὑτοῦ μαθηταῖς καὶ ἀποστόλοις· «λάβετε φάγετε, καὶ πίετε ἐξ αὐτοῦ· τοῦτό ἐστι τὸ σῶμά μου καὶ τὸ αἷμά μου» Προετυπώθη δὲ καὶ ἐν τῇ νομικῇ τραπέζῃ ἔνθα ἦν τὸ μάννα, ὅ ἐστι ὁ Χριστός, ἐξ οὐρανοῦ καταβάς.

5. THE ciborium’ represents here the place where Christ was crucified; for the place where He was buried was nearby and raised on a base. It is placed in the church in order to represent concisely the crucifixion, burial, and resurrection of Christ.

(5.) Τὸ κιβώριόν ἐστι ἀντὶ τοῦ τόπου ἔνθα ἐσταυρώθη ὁ Χριστός· ἐγγὺς γὰρ ἦν ὁ τόπος καὶ ὑπόβαθρος ἔνθα ἐτάφη· ἀλλὰ διὰ τὸ ἐν συντομίᾳ ἐκφέρεσθαι τὴν σταύρωσιν, τὴν ταφὴν καὶ τὴν ἀνάστασιν τοῦ Χριστοῦ ἐν τῇ Ἐκκλησίᾳ τέτακται.

It similarly corresponds to the ark of the covenant of the Lord in which, it is written, is His Holy of Holies and His holy place. Next to it God commanded that two wrought Cherubim be placed on either side (cf Ex 25:18) —for KIB is the ark, and OURIN is the effulgence, or the light, of God.

Ἔστι δὲ καὶ κατὰ τὴν κιβωτὸν τῆς διαθήκης Κυρίου, ἐν ᾗ λέγεται Ἅγια Ἁγίων καὶ ἁγίασμα αὐτοῦ· ἐν ᾗ προσέταξεν ὁ Θεὸς γενέσθαι δύο χερουβὶμ ἑκατέρωθεν τορευτά· τὸ γὰρ ΚΙΒ ἐστὶ κιβωτός, τὸ δὲ ΟΥΡΙΝ φωτισμὸς Θεοῦ, ἢ φῶς Θεοῦ.

6. THE altar corresponds to the holy tomb of Christ. On it Christ brought Himself as a sacrifice to [His] God and Father through the offering of His body as a sacrificial lamb, and as highpriest and Son of Man, offering and being offered as a mystical bloodless sacrifice, and appointing for the faithful reasonable worship, through which we have become sharers in eternal and immortal life. This lamb Moses prefigured in Egypt “towards evening” when its blood turned back the destroyer so that he would not kill the people (cf Ex 12:7-13). The expression “towards evening” signifies that towards evening the true lamb is sacrificed, the One who takes away the sin of the world on his cross, “For Christ, our Pascha, has been sacrificed for us” (cf I Cor 5:7).

(6.) Θυσιαστήριόν ἐστι κατὰ τὸ ἅγιον μνῆμα τοῦ Χριστοῦ· ἐν ᾧ θυσίαν ἑαυτὸν προσήγαγε τῷ Θεῷ καὶ Πατρὶ διὰ τῆς προσφορᾶς τοῦ σώματος αὑτοῦ, ὡς ἀμνὸς θυόμενος, καὶ ὡς ἀρχιερεὺς καὶ υἱὸς ἀνθρώπου προσφέρων καὶ προσφερόμενος εἰς μυστικὴν καὶ ἀναίμακτον θυσίαν καὶ λογικὴν λατρείαν τοῖς πιστοῖς ἱεροθυτούμενος, δι’ ἧς μέτοχοι γεγόναμεν ζωῆς αἰωνίου καὶ ἀθανάτου. Ὅνπερ ἀμνὸν προετύπωσεν ἐν Αἰγύπτῳ Μωσῆς πρὸς ἑσπέραν, καὶ τῷ αἵματι αὐτοῦ τὸν ὀλοθρευτὴν ἀπέστρεψε, τοῦ μὴ θανατῶσαι τὸν λαόν. Τὸ γὰρ πρὸς ἑσπέραν σημαίνει ὅτι πρὸς ἑσπέραν ἐσφαγιάσθη ὁ ἀληθινὸς ἀμνὸς καὶ τοῦ κόσμου αἵρων τὴν ἁμαρτίαν ἐν τῷ σταυρῷ αὑτοῦ· καὶ γὰρ τὸ «Πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη Χριστός»

The altar is and is called the heavenly and spiritual altar, where the earthly and material priests who always assist and serve the Lord represent the spiritual, serving, and hierarchical powers of the immaterial and celestial Powers, for they also must be as a burning fire. For the Son of God and Judge of all ordained the laws and established the services of both the heavenly and the earthly (powers).”

Θυσιαστήριόν ἐστι καὶ λέγεται κατὰ τὸ ἐπουράνιον καὶ νοερὸν θυσιαστήριον ἐν ὧπερ ἀντιτυποῦσι τὰς νοερὰς καὶ λειτουργικὰς καὶ ἱεραρχικὰς δυνάμεις τῶν ἀΰλων καὶ ἄνω δυνάμεων· καὶ οἱ ἐπίγειοι καὶ ἔνυλοι ἱερεῖς παρεστῶτες καὶ λατρεύοντες τῷ Κυρίῳ διαπαντός, ὥστε καὶ τοιούτους δεῖ εἶναι ὡς πῦρ φλέγον. Καὶ γὰρ τὴν τῶν ἐπουρανίων ἀκολουθίαν καὶ τὴν τῶν ἐπιγείων διέταξεν ὁ Υἱὸς τοῦ Θεοῦ καὶ κριτὴς τῶν ἁπάντων ἐνομοθέτησε.

7. THE bema is a concave place, a throne on which Christ, the king of all, presides with His apostles, as He says to them: “You shall sit on thrones judging the twelve tribes of Israel” (Mt 19:28). It points to the second coming, when He will come sitting on the throne of glory to judge the world, as the prophet says: “Thrones were set for judgment over the house of David” (Ps 121:5).

(7.) Βῆμά ἐστιν ὑπόβαθρος τόπος καὶ θρόνος ἐν ὧπερ ὁ παμβασιλεὺς Χριστὸς προκάθηται μετὰ τῶν αὑτοῦ ἀποστόλων, ὡς πρὸς αὐτοὺς λέγει ὅτι «καθίσεσθε ἐπὶ θρόνων κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ» · ὑποδεικνύων δὲ τὴν δευτέραν παρουσίαν καθ’ ἣν ἔλθῃ καθιὼν ἐπὶ θρόνου ἐνδόξου εἰς τὸ κρῖναι τὸν κόσμον, ὡς λέγει ὁ προφήτης ὅτι «ἐκάθισαν θρόνοι εἰς κρίσιν ἐπὶ οἶκον Δαβίδ»

8. THE entablature’ is the legal and holy decoration, representing a depiction of the crucified Christ by means of a decorated cross.

(8.) Κοσμήτης ἐστὶ κατὰ τὸ νομικὸν καὶ ἅγιον κόσμιον ἐμφαίνων τὸ τοῦ σταυρωθέντος Χριστοῦ τοῦ Θεοῦ ἐκσφράγισμα διὰ σταυροῦ κοσμούμενον.

9. THE chancel barriers indicate the place of prayer: the outside is for the people, and the inside, the Holy of Holies, is accessible only to the priests. The barriers, made of bronze, are like those around the Holy Sepulchre,’ so that no one might enter there by accident.

(9.) Κάγκελλά εἰσι τὸν τῆς προσευχῆς τόπον δηλοῦντα, ἐν ᾧ σημαίνει τὴν μὲν ἔξωθεν τοῦ λαοῦ εἴσοδον· τὴν δὲ ἔσωθεν τὰ Ἅγια τῶν Ἁγίων ὑπάρχουσαν καὶ μόνοις τοῖς ἱεροῖς οὖσαν ἐπίβατον. Ἔστι δὲ ὡς ἀληθῶς εἰς ἅγιον μνῆμα κάγκελλα χαλκᾶ διὰ τὸ μηδένα εἰσιέναι ἐν αὐτῷ ἁπλῶς ὡς ἔτυχε.

10. THE ambo’ manifests the shape of the stone at the Holy Sepulchre [on which the angel sat after he rolled it away from the doors of the tomb,] proclaiming the resurrection of the Lord to the myrrhbearing women (cf Mt 28:2-7). This is according to the words of the prophet, [“On a bare hill raise a signal” (Is 13:2)] “Climb, O herald of good tidings, lift up your voice with strength” (Is 40:9). For the ambo is a mountain situated in a flat and level place.

(10.) Ὁ ἄμβων ἐστὶν ἐμφαίνων τὸ σχῆμα τοῦ λίθου τοῦ ἁγίου μνήματος [ὃν ὁ ἄγγελος ἀποκυλίσας ἐκ τῆς θύρας ἐκάθητο ἐπάνω αὐτοῦ πλησίον τῆς θύρας τοῦ μνήματος] ἀναβοῶν τὴν ἀνάστασιν τοῦ Κυρίου ταῖς μυροφόροις. Ἔστι δὲ καὶ κατὰ τὸν προφήτην τὸν λέγοντα· [«ἐπ’ ὄρους πεδινοῦ ἄρατε σημεῖον» ], ἀνάβηθι ὁ εὐαγγελιζόμενος καὶ «ὕψωσον φωνήν »· ὄρος γάρ ἐστιν (ὁ ἄμβων) εἰς τόπον πεδινὸν καὶ ὁμαλὸν κείμενος.

11. PRAYING toward the East is handed down by the holy apostles, as is everything else. This is because the comprehensible sun of righteousness, Christ our God, appeared on earth in those regions of the East where the perceptible sun rises, as the prophet says: “Orient is his name” (Zech 6:12); and “Bow before the Lord, all the earth, who ascended to the heaven of heavens in the East” (cf Ps 67:34); and “Let us prostrate ourselves in the place where His feet stood” (cf Ps 67:34); and again, “The feet of the Lord shall stand upon the Mount of Olives in the East” (Zech 14:4). The prophets also speak thus because of our fervent hope of receiving again the paradise in Eden, as well as the dawn of the brightness of the second coming of Christ our God, from the East

(11.) Τὸ κατὰ ἀνατολὰς εὔχεσθαι παραδεδομένον ἐστίν, ὡς καὶ τὰ λοιπὰ τῶν ἁγίων ἀποστόλων· ἐστὶν οὕτως διὰ τὸν ἥλιον τὸν νοητὸν τῆς δικαιοσύνης Χριστὸν τὸν Θεὸν ἡμῶν ἐπὶ γῆς φανῆναι ἐπὶ τοῖς μέρεσι τῆς ἀνατολῆς τοῦ αἰσθητοῦ ἡλίου, κατὰ τὸν προφήτην τὸν λέγοντα· «ἀνατολὴ ὄνομα αὐτῷ» , καὶ πάλιν· «προσκυνήσατε τῷ Κυρίῳ πᾶσα ἡ γῆ, τῷ ἐπιβεβηκότι ἐπὶ τὸν οὐρανὸν τοῦ οὐρανοῦ κατὰ ἀνατολάς» , καί· «προσκυνήσωμεν εἰς τόπον οὗ ἔστησαν οἱ πόδες αὐτοῦ» , καὶ πάλιν· «στήσονται οἱ πόδες τοῦ Κυρίου ἐπὶ τὸ ὄρος τῶν ἐλαιῶν κατὰ ἀνατολήν» Ταῦτα φασὶν οἱ προφῆται, καὶ διὰ τὸ παραδοκεῖν ἡμᾶς πάλιν τὸν ἐν ἐδὲμ παράδεισον τὸν κατὰ ἀνατολὴν ἀπολαμβάνειν· καὶ ὡς οὖν ἐσχομένους τὴν ἀνατολὴν τῆς φωτοφανείας τῆς δευτέρας τοῦ Χριστοῦ καὶ τοῦ Θεοῦ ἡμῶν παρουσίας.

12. WE do not kneel on Sunday as a sign that our fall has been corrected through the resurrection of Christ on the third day.

(12.) Τὸ μὴ κλίνειν τὸ γόνυ ἐν τῇ ἀναστασίμῳ ἡμέρᾳ σημαίνει τὴν τῆς καταπτώσεως ἡμῶν ἀνόρθωσιν τὴν γενομένην διὰ τῆς τριημέρου τοῦ Χριστοῦ ἀναστάσεως.

13. WE do not kneel until Pentecost because we observe the seven days after Easter seven-fold; seven times seven is forty-nine, and Sunday makes fifty.

(13.) Τὸ δὲ μέχρι τῆς πεντηκοστῆς μὴ κλίνειν τὸ γόνυ ἐστὶ τὰς ἑπτὰ ἡμέρας μετὰ τὸ ἅγιον πάσχα ἑπταπλατουμένας κρατεῖν· τὸ ἑπτάσιν ἑπτὰ τεσσαράκοντα ἐννέα, καὶ ἡ κυριακὴ πεντήκοντα.

The double crown inscribed on the head of the priest through tonsure represents the precious head of the chief-apostle Peter. When he was sent out in the teaching and preaching of the Lord, his head was shaved by those who did not believe his word, as if in mockery. The Teacher Christ blessed this head, changed dishonor into honor, ridicule into praise. He placed on it a crown made not of precious stones, but one which shines more than gold, topaz, or precious stone—with the stone and rock of faith. Peter, the most-holy, the summit, beauty, and crown of the twelve stones, which are the apostles, is the hierarch of Christ.

Ὁ ἐν τῇ κεφαλῇ τοῦ ἱερέως διπλοῦς στέφανος ἐκ τῆς τῶν τριχῶν σημειώσεως εἰκονίζει τὴν τοῦ κορυφαίου ἀποστόλου Πέτρου κάραν τιμίαν, ἣνπερ ἐν τῷ τοῦ Κυρίου διδασκαλικῷ κηρύγματι ἀποσταλεὶς καὶ ἀποκαρθεὶς ὑπὸ τῶν ἀπειθούντων τῷ λόγῳ, ὡς ἐμπαιζόμενος ὑπ’ αὐτῶν. Ταύτην ὁ διδάσκαλος Χριστὸς εὐλόγησε καὶ ἐποίησε τὴν ἀτιμίαν τιμήν, καὶ τὴν χλεύην εἰς δόξαν, καὶ «ἔθηκεν ἐπὶ τὴν κεφαλὴν αὐτοῦ στέφανον οὐκ ἐκ λίθων τιμίων», ἀλλὰ τῷ λίθῳ καὶ τῇ πέτρᾳ τῆς πίστεως αὐτοῦ ἐκλάμπουσαν ὑπὲρ χρυσίον καὶ τοπάζιον καὶ λίθους τιμίους. Κορυφὴ γὰρ καὶ καλλόπισμα καὶ στέφανος τοῦ δωδεκαλίθου, οἵτινές εἰσιν ἀπόστολοι, Πέτρος ὁ παναγιώτατος ὑπάρχει ἱεράρχης Χριστοῦ.

14. THE priestly stole is the robe of Aaron, which served to cover him down to his feet. It was fiery in appearance, as the prophet says: “Who makes the winds your messengers and flames of fire your servants” (Ps 103:4); and again, “Who is this coming from Edom”—for Edom means earthly, chosen, and crimson—and then the prophet adds: “In crimsoned garments from Bozrah?” (Is 63:la). “Why is your clothing all red, like the garments of one who treads grapes in the vat?” (Is 63:2). By this the prophet indicates the stole of the flesh of Christ dyed by His undefiled blood on the cross. Or, again, since Christ wore a crimson cloak at His passion, it indicates that the high priests are servants of such a High Priest.

(14.) Ἡ στολὴ τοῦ ἱερέως ὑπάρχει κατὰ τὸν ποδήριν Ἀαρὼν τὸ μέχρι τῶν ποδῶν ἔνδυμα διῆκον· ὅτι δέ ἐστι πυροειδὴς κατὰ τὸν προφήτην τὸν λέγοντα· «ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα» καὶ πάλιν· «τίς οὕτως ὁ παραγενόμενος ἐξ Ἐδώμ»; Ἐδὼμ δὲ ἑρμηνεύεται, γήινος, ἐκλεκτός, κόκκινος· εἶτα ἐπάγει· «ἐρύθημα ἱματίων αὐτοῦ ἐκ Βοσώρ· διὰ τί σου ἐρυθρὰ τὰ ἱμάτια καὶ τὰ ἐνδύματά σου ὡς ἀπὸ πατητοῦ ληνοῦ;» ἐμφαίνει δὲ τὴν βαφεῖσαν τοῦ Χριστοῦ στολὴν τῆς σαρκὸς αἵματι τῷ ἀχράντῳ ἐν τῷ σταυρῷ αὑτοῦ. Ὅτι δὲ πάλιν· κοκκίνην χλαμύδα ἐφόρεσεν ἐν τῷ πάθει αὐτοῦ ὁ Χριστός, ἐμφαίνει τοὺς ἀρχιερεῖς ποίου ἀρχιερέως εἰσὶν ὑπασπισταί.

15. THE fact that priests walk about in unbelted phelonia points out that even Christ thus went to the crucifixion carrying His cross.

(15.) Τὸ δὲ ἀπεζωσμένους τοὺς ἱερεῖς περιπατεῖν ἐν φελωνίοις, δείκνυσι ὅτι καὶ ὁ Χριστὸς ἐν τῷ σταυρῷ ἀπερχόμενος οὕτως ἦν βαστάζων τὸν σταυρὸν αὐτοῦ.

16. IN the celestial brightness of the heavenly ministers and priests, there are twenty-four presbyters and seven deacons. The presbyters resemble the seraphic powers, covered, as if by wings, with stoles. With two wings, that is, their lips, they proclaim hymns; and they hold the divine and spiritual burning coal, Christ, on the altar with the tongs of their hands. The deacons, images of the angelic powers, go around with the thin wings of linen oraria as ministering spirits sent out for service.

(16.) Ἐν ταῖς ἄνω λαμπρότησι τῶν οὐρανίων λειτουργῶν καὶ ἱεραρχιῶν, εἰσὶ πρεσβύτεροι εἰκοσιτέσσαρες καὶ διάκονοι ἑπτά· οἱ πρεσβύτεροι κατὰ μίμησιν τῶν σεραφικῶν δυνάμεών εἰσιν ταῖς μὲν στολαῖς δίκην πτερύγων κατακεκαλυμμένοι· ταῖς δὲ δυσὶν εἰτ’ οὖν πτέρυξι τῶν χειλέων τὸν ὕμνον βοῶντες καὶ κατέχοντες τὸν θεῖον καὶ νοητὸν ἄνθρακα Χριστόν, ἐν τῷ θυσιαστηρίῳ λαβίδι τῆς χειρὸς φέροντες· οἱ δὲ διάκονοι εἰς τύπον τῶν ἀγγελικῶν δυνάμεων ταῖς λεπταῖς τῶν λινῶν ὠραρίων πτέρυξιν ὡς λειτουργικὰ πνεύματα, εἰς διακονίαν ἀποστελλόμενα περιττῶς ἔχουσιν.

17. THE embroidery on the arms of their robe shows the bonds of Christ: it is said that they bound Him and led Him to Caiaphas, the high priest, and to Pilate. The embroidery on the sides of their robe shows the blood which flowed for the side of Christ.

(17.) Τὰ λωρία τοῦ στιχαρίου εἰσὶ τὰ [ἐν τῇ χειρὶ ἐμφαίνοντα δεσμὰ τοῦ Χριστοῦ· δείσαντες γὰρ αὐτόν φησιν, ἀπήγαγον πρὸς Καϊάφαν τὸν ἀρχιερέα καὶ τὸν Πιλᾶτον. Τὰ δὲ] εἰς τὰ πλάγια [τοῦ στιχαρίου λωρία εἰσὶ] κατὰ τὸ αἷμα τὸ ρεῦσαν ἐκ τῆς πλευρᾶς τοῦ Χριστοῦ.

18. THE epitrachilion is the cloth which was put on Christ at the hands of the high priest, and which was on His neck as He was bound and dragged to His passion.

(18.) Τὸ Ἐπιτραχήλιόν ἐστι τὸ φακιόλιον μεθ’ οὗ ἐπεφέρετο ὑπὸ τοῦ ἀρχιερέως δεδεμένος καὶ συρόμενος ἐπὶ τὸ πρόσθεν ἐκ τοῦ τραχήλου ὁ Χριστὸς ἐν τῷ πάθει αὐτοῦ ἀπερχόμενος.

19. THE omophorion is like the stole of Aaron, which the priests of the (Old) Law wore, placing long cloths on their left shoulders. [The omophorion of the bishop is made of wool and not linen, for it represents the lost sheep which the Lord found and put upon His own shoulder.]’°

(19.) Τὸ Ὠμοφόριόν ἐστι κατὰ τὴν στολὴν τοῦ Ἀαρών, ὅπερ ἐφόρουν καὶ οἱ ἐν νόμῳ ἀρχιερεῖς σουδαρίοις μακροῖς, τὸ δ’ εὐώνυμον ὦμον περιτιθέντες. [Τὸ τοῦ ἐπισκόπου ὠμοφόριον ἐξ ἐρίου ὂν καὶ οὐ λινοῦ, τὴν τοῦ προβάτου δορὰν σημαίνει ὅπερ πλανηθὲν ὁ Κύριος εὑρὼν ἐπὶ τὸν ἴδιον ὦμον ἀνέλαβεν]

THE monastic habit [schema] is in imitation of the desert-dweller and Baptist John, whose cloak was of camel hair and the girdle about whose loins was of leather. This is also because of the grave, severe, sorrowful, suffering, humble, and poor way of life of those who enter upon the monastic way. For they all go into mourning and are dressed in black, expecting to receive the white, divine robe of glory and joy in Christ Jesus our Lord.

Τὸ μοναχικὸν σχῆμά ἐστι κατὰ τὴν μίμησιν τοῦ ἐρημοπολίτου καὶ βαπτιστοῦ Ἰωάννου ὅτι «ἦν τὸ ἔνδυμα αὐτοῦ ἐκ τριχῶν καμήλου καὶ ζώνη δερματίνη περὶ τὴν ὀσφὺν αὐτοῦ». Ἔπειτα καὶ διὰ τὸ πενθικὸν καὶ σκυθρωπὸν καὶ κατηφὲς καὶ ἐπίπονον καὶ πρᾷον καὶ ταπεινὸν ἦθος τῶν τὸν μονήρη βίον ἐπανῃρημένων· πάντες γὰρ οἱ πενθοῦντες μέλανα περιβέβληνται καραδοκοῦντες ἀπολήψεσθαι τὴν λευκὴν καὶ θείαν στολὴν τῆς δόξης τε καὶ παρακλήσεως τῆς ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν.

The total tonsuring of the head is in imitation of the holy Apostle James, brother of the Lord, and of the Apostle Paul, and of the rest.

Τὸ δὲ κείρεσθαι τὴν κάραν ὁλοτελῶς κατὰ τὴν μίμησιν τοῦ ἁγίου ἀποστόλου Ἰακώβου· τοῦ ἀδελφοθέου καὶ Παύλου τοῦ ἀποστόλου καὶ τῶν λοιπῶν.

The mantles are in the likeness of the mantles worn by the divine apostles.

Τὰ δὲ Ἀναβόλαιά εἰσι κατὰ τὰ ἀναβόλαια ἅπερ ἐφόρουν ἱμάτια οἱ θεῖοι ἀπόστολοι.

The cowl is in accordance with the words of the apostle: “The world is crucified to me, and I to the world” (Gal 6:14). The purple and white embroidery and crosses which decorate it represent the blood and water flowing from the side of Christ, and the loosely unfolding mantle recalls the winged angels. Thus the schema is called angelic.

Τὰ Κουκούλλια κατὰ τὸν λέγοντα ἀπόστολον ὅτι «ἐσταύρωταί μοι ὁ κόσμος κἀγὼ τῷ κόσμῳ» · δι’ ὃ καὶ πορφυροῖς καὶ λευκοῖς λωρίοις καὶ σταυρίοις κεκόσμηται διὰ τὸ ρυὲν ἐκ τῆς πλευρᾶς τοῦ Κυρίου αἷμα καὶ ὕδωρ ὁμοῦ, ἐμφαίνοντα διὰ τῆς τοῦ μαντίου ἀπολελυμένης ἁπλώσεως τὴν πτερωτικὴν τῆς τῶν ἀγγέλων μιμήσεως· καθ’ ὅτι ἀγγελικὸν σχῆμα λέγεται.

The scapular signifies him who takes up the cross and who, adorned with faith, is strengthened, wearing the shield of faith so as to be able to quench all the darts of the evil one and to accept the helmet of salvation and the sword of the spirit, which is the word of God (cf Ep 6:16-17).

Ὁ ... Ἀνάλαβος ... δηλοῖ ... τὸν ἀναλαβόντα τὸν σταυρόν, καὶ τῇ πίστει κεκοσμημένον ἐνισχύεσθαι περιφέροντα «τὸν θυρεὸν τῆς πίστεως ἐν ᾧ δυνήσεται πάντα τὰ βέλη τὰ πεπυρωμένα τοῦ πονηροῦ σβέσαι, καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθαι καὶ τὴν μάχαιραν τοῦ Πνεύματος ὅ ἐστι ρῆμα Θεοῦ»

The belt signifies that he wears the mortification of the body and chastity, having girded his loins with the power of truth.

Τὸ δὲ ζώννυσθαι τὴν νέκρωσιν τοῦ σώματος δηλοῖ τοῦ τὴν σωφροσύνην περιφέροντος, περιεζῶσθαι τὴν ὀσφὺν αὐτοῦ δύναμιν ἀληθείας.

And the sandals show his entering into the way of salvation so that he might become awe-some to his adversaries and invincible to his enemies, and his feet are bound in preparation for the gospel of peace.

Τὸ δὲ τοῖς Σανδαλίοις ἐπιβαίνειν αὐτὸν τῇ ὁδῷ τῆς σωτηρίας δηλοῖ τὸ ὅπως γένηται φοβερὸς τοῖς ὑπεναντίοις καὶ ἀνάλωτος τοῖς πολεμίοις «ὑποδεδεμένος τοὺς πόδας αὐτοῦ ἐν ἑτοιμασίᾳ τοῦ εὐαγγελίου τῆς εἰρήνης».

20. THE bread of offering, that is to say, which is purified, signifies the superabundant riches of the goodness of our God, because the Son of God became man and gave Himself as an offering and oblation in ransom and atonement for the life and salvation of the world. He assumed the entirety of human nature, except for sin. He offered Himself as first-fruits and chosen whole burnt-offering to the God and Father on behalf of the human race, as is written: “I am the bread which came down from heaven,” and “He who eats this bread will live for ever” (Jn 6:51). About this the Prophet Jeremiah says: “Come, let us place a stake in his bread” (11:19 LXX), pointing to the wood of the cross nailed to His body.

(20.) Ὁ ἄρτος τῆς προθέσεως, ἤγουν ὁ ἀποκαθαιρόμενος, ἐμφαίνει τὸν ὑπερβάλλοντα πλοῦτον τῆς χρηστότητος αὐτοῦ τοῦ Θεοῦ ἡμῶν ὅτι ὁ Υἱὸς τοῦ Θεοῦ ἄνθρωπος γέγονε, καὶ ἑαυτὸν προὔθηκε θυσίαν καὶ προσφορὰν εἰς ἀντίλυτρον καὶ ἐξίλασμα ὑπὲρ τῆς τοῦ κόσμου ζωῆς καὶ σωτηρίας· ἀναλαβὼν μὲν τὸ φύραμα ὅλον τῆς ἀνθρωπίνης φύσεως χωρὶς ἁμαρτίας, προσενεχθεὶς δὲ ὡς ἀπαρχὴ καὶ ἐξαίρετον ὁλοκάρπωμα τῷ Θεῷ καὶ Πατρὶ ὑπὲρ τοῦ ἀνθρωπείου φυράματος ὡς λέγεται· «Ἐγώ εἰμι ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβὰς» καί· «ὁ τρώγων τοῦτον τὸν ἄρτον ζήσεται εἰς τὸν αἰῶνα» Ev.Jo.· περὶ οὗ λέγει ὁ προφήτης Ἱερεμίας· «δεῦτε καὶ ἐμβάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ» δεικνὺς τὸ ξύλον τοῦ σταυροῦ τῷ σώματι ἐμπαγέν.

21. THE piece which is cut out with the lance signifies that “Like a sheep he is led to the slaughter, and like a lamb that before its shearers is dumb” (cf Is 54:7).

(21.) Τὸ δὲ ἐν τῇ λόγχῃ ἀποκείρεσθαι σημαίνει τό· «ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος»

22. THE wine and the water are the blood and the water which came out from His side, as the prophet says: “Bread will be given him, and water to drink” (cf Is 33:16). For this lance corresponds to the lance which pierced Christ on the cross.

(22.) Ὁ δὲ οἶνος καὶ τὸ ὕδωρ [ἐστὶ τὸ ἐξελθὸν ἐκ τῆς πλευρᾶς αὐτοῦ αἷμα καὶ ὕδωρ, καθὼς] ὁ προφήτης λέγει· «ἄρτος δοθήσεται αὐτῷ καὶ ὕδωρ αὐτοῦ ποτόν» Ἀντὶ γὰρ τῆς λόγχης τῆς κεντησάσης τὸν Χριστὸν ἐν τῷ σταυρῷ, ἐστὶ καὶ αὕτη ἡ λόγχη. 

The bread and the chalice are really and truly the memorial of the mystical supper at which Christ, having taken the bread and wine, said: “Take, eat, and drink, all of you, this is my body and blood.” This shows that He made us communicants of His death, His resurrection, and His glory.

Ὁ Ἄρτος δὲ καὶ τὸ ποτήριον κυρίως καὶ ἀληθῶς, κατὰ μίμησιν τοῦ μυστικοῦ δείπνου, ἐν ᾧ ὁ Χριστὸς ἔλαβεν τὸν ἄρτον καὶ οἶνον καὶ εἶπε· «λάβετε, φάγετε καὶ πίετε πάντες· τοῦτό ἐστι τὸ σῶμά μου καὶ τὸ αἷμα»· δεικνὺς ὅτι κοινωνοὺς ἡμᾶς ἐποίησε καὶ τοῦ θανάτου καὶ τῆς ἀναστάσεως αὐτοῦ καὶ δόξης.

Thus the priest takes the oblation, which is in a basket, from the deacon or the subdeacon. He takes the lance, cleanses it, then cutting the oblation in the form of a cross he says: “As a sheep led to the slaughter and as a lamb before its shearers is silent.” Having said this, he places the oblation on the holy discos, points over it, saying: “He does not open His mouth: in His humility His judgment was taken away. Who will recount His generation? For His life is taken up from the earth.” Having said these things, he takes the holy chalice and the deacon pours wine and water into it. Then the deacon says: “Blood and water poured from His side, and he who saw it has borne witness, and his witness is true.” After this, he places the holy chalice on the divine table and, pointing at the bread, the sacrified lamb, and the wine, the blood poured out, says: “There are three who bear witness: the Spirit, the water, and the blood, and the three are one,” (I In 5:8) now and ever and for the ages.

Διὸ καὶ δεχόμενος ὁ ἱερεὺς ἐν κανισκίῳ παρὰ διακόνου ἢ ὑποδιακόνου τὴν προσφοράν, λαβών τε τὴν λόγχην καὶ ἀποκαθάρας αὐτήν, εἶτα σταυροειδῶς χαράξας αὐτὴν λέγει· «ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος», τοῦτο εἰπὼν λοιπὸν θεὶς τὴν αὐτὴν προσφορὰν ἐν τῷ ἁγίῳ δίσκῳ δακτυλοδείκτως ἐπάνω αὐτῆς φησὶν οὕτως· «οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ, ἐν τῇ ταπεινώσει αὐτοῦ ἡ κρίσις αὐτοῦ ἤρθη, τὴν δὲ γενεὰν αὐτοῦ τίς διηγήσεται; ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ». Διότι μετὰ τὸ εἰπεῖν ταῦτα λαβὼν τὸ ἅγιον ποτήριον, καὶ τοῦ διακόνου ἐπιχέοντος πάλιν εἰς αὐτὸ τὸν οἶνον καὶ τὸ ὕδωρ, πάλιν λέγει ὁ διάκονος· «ἐξῆλθεν ἐκ τῆς πλευρᾶς αὐτοῦ αἷμα καὶ ὕδωρ καὶ ὁ ἑωρακὼς μεμαρτύρηκε καὶ ἀληθινή ἐστιν ἡ μαρτυρία αὐτοῦ». Καὶ μετὰ ταῦτα θεὶς τὸ ἅγιον ποτήριον ἐν τῇ θείᾳ τραπέζῃ δακτυλοδεικτικῶς τε προσέχων τῷ σφαγιασθέντι ἀμνῷ διὰ τοῦ ἄρτου, καὶ κενωθέντι αἵματι διὰ τοῦ οἴνου, πάλιν λέγει ὅτι· «Τρεῖς εἰσιν οἱ μαρτυροῦντες, τὸ πνεῦμα καὶ τὸ ὕδωρ καὶ τὸ αἷμα, καὶ οἱ τρεῖς εἰς τὸ ἕν εἰσιν» · νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας.

Then he takes the censer, adds incense, and says the prayer of the offering.

Εἶτα λαβὼν τὸ θυμιατήριον καὶ θυμιάσας ποιεῖ εὐχὴν τῆς προθέσεως.

23. THE antiphons of the liturgy are the prophecies of the prophets, foretelling the coming of the Son of God, proclaiming: “Our God has appeared upon earth and dwelt among men” (Bar 3:38) and “He is clothed in majesty” (Ps 92:1). The prophets are indicating His incarnation, of course, which we proclaim, having accepted and comprehended it through the ministers and eye-witnesses of the Word, who understood it.

(23.) Τὰ Ἀντίφωνα τῆς λειτουργίας εἰσὶ τῶν προφητῶν αἱ προρρήσεις προκαταγγέλλουσαι τὴν παρουσίαν τοῦ Υἱοῦ τοῦ Θεοῦ, βοώντων· «ὁ Θεὸς ἡμῶν ἐπὶ τῆς γῆς ὤφθη καὶ τοῖς ἀνθρώποις συνανεστράφη» · καὶ «εὐπρέπειαν ἐνεδύσατο» ἤγουν τὴν σάρκωσιν αὐτοῦ δηλοῦντες, ἣν ἡμεῖς ἀποδεξάμενοι καὶ μαθόντες διὰ τῶν ὑπηρετῶν καὶ αὐτοπτῶν τοῦ Λόγου γενομένων διατόρων ταύτην ἀνακηρύττομεν.

24. THE entrance of the Gospel signifies the coming of the Son of God and His entrance into this world, as the apostle says: “When He,” that is the God and Father, “brings the first-born into the world, He says: `Let all God’s angels worship him’ “ (Hb 1:6). Then the bishop, by his stole, manifests the red and bloody stole of the flesh of Christ. The immaterial One and God wore this stole, as porphyry decorated by the undefiled blood of the virgin Theotokos. The good shepherd took the lost sheep upon his shoulders: he is wrapped in swaddling clothes and placed not in a manger of irrational (animals), but on the rational table of rational men. The hosts of angels hymn him, saying: “Glory to God in the highest and peace on earth, good will to men” (Lk 2:14); and “Let all the earth worship Him” (Ps 65:4); and, heard by all: “Come let us worship and fall down before him: save us, O Son of God” (cf Ps 94:6). And we proclaim the coming which was revealed to us in the grace of Jesus Christ.

(24.) Ἡ εἴσοδος τοῦ εὐαγγελίου ἐμφαίνει τὴν παρουσίαν καὶ τὴν εἴσοδον τοῦ Υἱοῦ τοῦ Θεοῦ εἰς τὸν κόσμον τοῦτον, καθώς φησιν ὁ ἀπόστολος· «ὅταν εἰσάγει, ἤγουν ὁ Θεὸς καὶ Πατήρ, τὸν πρωτότοκον εἰς τὴν οἰκουμένην λέγει· καὶ προσκυνησάτωσαν αὐτῷ πάντες οἱ ἄγγελοι αὐτοῦ» Ἔπειτα δεικνύντος τοῦ ἀρχιερέως διὰ τῆς στολῆς αὐτοῦ τὴν τῆς σαρκὸς τοῦ Χριστοῦ στολὴν τὴν ἐρυθρὰν καὶ αἱματώδη, ἣν ἐφόρεσεν ὁ ἄϋλος καὶ Θεός, ὡς πορφύραν βαφεῖσαν ἐξ ἀχράντων αἱμάτων τῆς θεοτόκου καὶ παρθένου· καὶ ἔλαβε τὸ πλανηθὲν πρόβατον ὁ ποιμὴν ὁ καλὸς ἐπὶ τῶν ὤμων αὐτοῦ, ἐν σπαργάνοις εἱληθεὶς καὶ τεθείς· οὐκ ἔστι ἐν φάτνῃ τῶν ἀλόγων ἀλλ’ ἐν τραπέζῃ λογικῇ ἀνθρώπων λογικῶν· ὃν ὕμνησαν ἀγγέλων στρατιαὶ λέγουσαι· «δόξα ἐν ὑψίστοις Θεῷ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκία» · καὶ «πᾶσα ἡ γῆ προσκυνησάτωσαν αὐτῷ» · Καὶ πάντων ἀνθυπακουόντων «δεῦτε προσκυνήσωμεν καὶ προσπέσωμεν· σῶσον ἡμᾶς Υἱὲ Θεοῦ» · καὶ κηρύττομεν τὴν παρουσίαν φανερωθεῖσαν ἡμῖν ἐν χάριτι Ἰησοῦ Χριστοῦ.

25. THE “Holy, holy, holy” [Trisagion] hymn is (sung) thus: there the angels say “Glory to God in the highest”; here, like the Magi, we bring gifts to Christ—faith, hope, and love like gold, frankincense, and myrrh—and like the bodiless hosts we cry in faith: “Holy God,” that is the Father; “Holy Mighty,” that is the Son and Word, for He has bound the mighty devil and made him who had dominion over death powerless through the cross and He has given us life by trampling on him; “Holy Immortal,” that is the Holy Spirit, the giver of life, through whom all creation is made alive and cries out “Have mercy on us.”

(25.) Ὁ τρισάγιος ὕμνος ἐστὶν οὕτως· ἐκεῖ μὲν ἄγγελοι εἶπον· «δόξα ἐν ὑψίστοις Θεῷ»· ἐνταῦθα δὲ ὡς οἱ μάγοι τὰ δῶρα ἡμεῖς προσφέροντες τῷ Χριστῷ, πίστιν, ἐλπίδα, ἀγάπην, ὡς χρυσὸν καὶ λίβανον καὶ σμύρναν, τῶν ἀσμάτων τὸ ἆσμα πιστῶς βοῶντες· ἅγιος ὁ Θεὸς ἤτοι ὁ πατήρ· ἅγιος ἰσχυρός, ὁ Υἱὸς καὶ Λόγος, διότι τὸν ἰσχυρὸν διάβολον δεσμεύσας κατήργησε διὰ σταυροῦ, τὸ κράτος ἔχοντα τοῦ θανάτου, καὶ τὴν ζωὴν ἡμῶν ἔδωκε τοῦ πατεῖν ἐπάνω αὐτοῦ· ἅγιος ἀθάνατος, τὸ Ἅγιον Πνεῦμα τὸ ζωοποιοῦν, δι’ οὗ πᾶσα κτίσις ζωοποιεῖται καὶ βοᾷ· ἐλέησον ἡμᾶς. 

Then one of the psalmists on the ambo, facing the altar, about to say the “Glory” after the triple repetition of the Trisagion, says: “Bless master, the `Glory,’ “ in the plural; or, in the singular: “Bless , master, the `Glory.’ “ The use of the singular represents the tri-hypostatic divine unity, as the whole church prays to be blessed by it insofar as it is possible for it, being human, to be counted worthy to sing the Cherubicon and the Trisagion, along with the in-corporeal, divine powers, to the Holy Trinity itself. When he says “Bless” in the plural, he signifies the three hypostases, of the Father, Son, and Holy Spirit, and when he adds “Master,” he expresses the one nature of the divinity.

Τὸ ἐκφωνῆσαι ἕνα τῶν ψαλτῶν ἐκ τοῦ ἄμβωνος προσέχοντα τῷ θυσιαστηρίῳ ἐν τῷ μέλλειν δοξάζειν μετὰ τὸν τριπλασιασμὸν τοῦ τρισαγίου καὶ λέγειν· «Εὐλογήσατε Κῦρι τὸ Δόξα», πληθυντικῶς, ἢ «Εὐλόγησον Κῦρι τὸ Δόξα», ἑνικῶς, τὸ μὲν (πληθυντικῶς) σημαίνει τὴν τρισυπόστατον μίαν θεότητα δέεσθαι ὡς ἐκ πάσης τῆς ἐκκλησίας εὐλογηθῆναι παρ’ αὐτῆς (κατ’ ἀξίαν) καθ’ ὅσον ἐφικτὸν αὐτῇ ἀνθρώπῳ οὔσῃ καταξιωθῆναι σὺν ταῖς ἀσωμάτοις θείαις δυνάμεσιν τὸν χερουβικὸν καὶ τρισάγιον ὕμνον αὐτῇ τῇ ἁγίᾳ Τριάδι ἀναμέλπειν· καὶ γὰρ διὰ τοῦ εἰπεῖν αὐτὸν «εὐλογήσατε»· τὰς τρεῖς ὑποστάσεις. Πατρός, Υἱοῦ καὶ Ἁγίου Πνεύματος ἐδήλωσεν, διὰ δὲ τοῦ προσθεῖναι τὸ «Κῦρι» τὴν μίαν φύσιν τῆς θεότητος ἐτράνωσεν. (

26. THE ascent of the bishop to the throne and his blessing the people signifies that the Son of God, having completed the economy of salvation, raised his hands and blessed His holy disciples, saying to them: “Peace I leave with you” (Jn 14:27). This shows that Christ gave the same peace and blessing to the world through His disciples.

(26.) Τὸ ἀνελθεῖν ἐν τῷ συνθρόνῳ τὸν ἀρχιερέα καὶ σφραγίσαι τὸν λαόν, ἐστὶν ὁ Υἱὸς τοῦ Θεοῦ ὅτε ἐπλήρωσε τὴν οἰκονομίαν, ἐπάρας τὰς χεῖρας αὑτοῦ εὐλόγησε τοὺς ἁγίους αὑτοῦ μαθητὰς λέγων αὐτοῖς· «εἰρήνην ἀφίημι ὑμῖν» Ev.Jo. δεικνύων ὅτι τὴν αὐτὴν εἰρήνην καὶ εὐλογίαν ἔδωκε τῷ κόσμῳ ὁ Χριστὸς διὰ τῶν ἀποστόλων αὑτοῦ.

And the “And with your spirit” by which the people respond signifies that You conferred peace, O Lord, which is mutual concord: You gave us peace which is for indivisible union with You, so that being at peace through Your Spirit, whom You gave us at the beginning of [Your] creation, we might become inseparable from Your love.11

Τὸ δὲ «καὶ τῷ πνεύματί σου» παρὰ τοῦ λαοῦ ἀποκρινόμενον τοῦτο δηλοῖ ὅτι, εἰρήνην μὲν παρέσχες, Κύριε, τὴν ἐν ἀλλήλοις ὁμόνοιαν, εἰρήνην δὲ δὸς ἡμῖν τὴν πρὸς σὲ ἀδιαίρετον ἕνωσιν· ἵνα τῷ πνεύματί σου εἰρηνεύοντες ὃ ἡμῖν ἐν ἀρχῇ τῆς δημιουργίας [σου] ἐνέθηκας, ἀχώριστοι τῆς σῆς ἀγάπης τυγχάνωμεν.

27. THE sitting represents the time when the Son of God raised His body [which He wore] and the sheep which He put upon His shoulder—that is the nature of Adam, which is represented by the omophorion—above any beginning, power, or authority of the higher powers, and brought it to His God and Father. [And because the One deifies, and the other is deified, that is the assumed humanity, because of the holiness of the offerer and the purity of the offered], God the Father Himself received it as a sacrifice and as an acceptable offering on behalf of the human race. About the Son it is said: [“The Lord says to my Lord,” that is the Father to the Son], “Sit at my right hand” (Ps 109:1), and He sat on the right hand of the throne of majesty in the highest heaven. [This is Jesus the Nazarene, high priest of the good things to come.]

(27.) Τὸ δὲ καθίσαι ἐστὶν ὅτε ὁ Υἱὸς τοῦ Θεοῦ τὴν σάρκα [ἣν ἐφό]ρεσε καὶ τὸ πρόβατον ὃ ἀνέλαβεν ἐπὶ τῶν ὤμων, ὅπερ σημαίνει τὸ ὠμοφόριον ὅ ἐστι τὸ ἀδαμιαῖον φύραμα ἀνεβίβασεν αὐτὴν ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ κυριότητος τῶν ἄνω δυνάμεων, καὶ προσήγαγεν αὐτὴν τῷ Θεῷ καὶ Πατρί. [Ἐπειδὴ γὰρ ὃ μὲν ἐθέωσε, ὃ δὲ ἐθεώθη, τουτέστι τὸ πρόσλημμα ὃ διὰ τὴν ἀξίαν τοῦ προσενέγκαντος καὶ τὴν καθαρότητα τοῦ προσενεχθέντος], ἐδέξατο αὐτὸ ὁ Θεὸς καὶ Πατὴρ ὡς θυσίαν καὶ προσφορὰν εὐάρεστον ὑπὲρ τοῦ ἀνθρωπείου γένους, πρὸς ὃν καὶ εἶπεν· «[εἶπεν ὁ Κύριος τῷ Κυρίῳ μου», ἤτοι ὁ Πατὴρ πρὸς τὸν Υἱόν], «κάθου ἐκ δεξιῶν μου» , ὃς καὶ ἐκάθισεν ἐν δεξιᾷ τοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς ὑψηλοῖς. [Οὗτος ἐστὶν Ἰησοῦς ὁ Ναζωραῖος ὁ ἀρχιερεὺς τῶν μελλόντων ἀγαθῶν].

28. THE prokeimenon again indicates the revelation and prophecy of the prophets about the coming of Christ. Like soldiers they run ahead and shout: “You who sit upon the Cherubim, appear and come to save us” [and “God sits upon His holy throne”].

(28.) Τὸ προκείμενον μηνύει πάλιν τὴν τῶν προφητῶν ἐκφαντορίαν καὶ προμήνυσιν τῆς τοῦ Χριστοῦ παρουσίας· ὡς στρατιῶται προτρέχοντες καὶ βοῶντες· «ὁ καθήμενος ἐπὶ τῶν χερουβὶμ ἐμφάνηθι καὶ ἐλθὲ εἰς τὸ σῶσαι ἡμᾶς»· [καὶ «ὁ Θεὸς κάθηται ἐπὶ θρόνου ἁγίου αὐτοῦ»]. 

The apostle, eyewitness and minister of Christ, proclaiming the Kingdom of Christ, exclaims, saying: “Christ appeared as a high priest of the good things to come” (Hb 9:11). “Having a great high priest who has passed through the heavens, let us hold fast in professing him.” With Paul, John the Baptist also exclaims: “He who comes after me is `the lamb of God, who takes away the sin of the world!’ (Jn 1:29) He sanctified us in the (Holy) Spirit and fire, and stood among you.”

Ὁ ἀπόστολος καὶ αὐτόπτης καὶ ὑπουργὸς τοῦ Χριστοῦ βοᾷ κηρύσσων τὴν βασιλείαν τοῦ Χριστοῦ λέγων· «Χριστὸς παραγενόμενος ἀρχιερεὺς τῶν μελλόντων ἀγαθῶν, ὃν (καὶ) ἔχοντες ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανοὺς κρατῶμεν τῆς ὁμολογίας» αὐτοῦ, μεθ’ οὗ βοᾷ καὶ Ἰωάννης ὁ βαπτιστής· Ὁ ὀπίσω μου ἐρχόμενός ἐστιν ὁ «ἀμνὸς τοῦ Θεοῦ ὁ αἵρων τὴν ἁμαρτίαν τοῦ κόσμου Ev.Jo.· αὐτὸς ἡμᾶς ἁγιάσει ἐν πνεύματι (ἁγίῳ) καὶ πυρὶ (καὶ) μέσον ὑμῶν ἔστηκε».

29. [DAVID exclaims alleluia and says: “Our God will come clearly and fire shall go before Him” (Ps 49:3). The brightness of His evangelists has shone through the world.] For in Hebrew AL means “He comes, He appears”; EL means “God”; and OUIA means “praise and sing hymns” to the living God.

(29.) [Τὸ ἀλληλούια βοᾷ Δαβὶδ καὶ λέγει· «ὁ Θεὸς ἡμῶν ἐμφανῶς ἥξει καὶ πῦρ ἐνώπιον αὐτοῦ προπορεύσεται, ἔφαναν αἱ ἀστραπαὶ τῶν εὐαγγελιστῶν αὐτοῦ τῇ οἰκουμένῃ» ]. Τὸ δὲ ἀλληλούια τῇ ἑβραΐδι διαλέκτῳ ἐστὶν τὸ ΑΛ ἔρχεται, ἐφάνη· τὸ ΗΛ ὁ Θεός, τὸ δὲ ΟΥΙΑ αἰνεῖτε, ὑμνεῖτε, τὸν ζῶντα Θεόν.

30. THE censer demonstrates the humanity of Christ, and the fire, His divinity. The sweet-smelling smoke reveals the fragrance of the Holy Spirit which precedes. For the censer denotes sweet joy.

(30.) Ὁ θυμιατὴρ δεικνύει τὴν ἀνθρωπότητα τοῦ Χριστοῦ· τὸ πῦρ τὴν θεότητα, ὁ εὐώδης καπνὸς μηνύει τὴν εὐωδίαν τοῦ Ἁγίου Πνεύματος προπορευομένην· ὁ γὰρ θυμιατὴρ ἑρμηνεύεται εὐωδεστάτη εὐφροσύνη.

Again, the interior of the censer is understood as the [sanctified] womb of the [holy] virgin [and Theotokos] who bore the divine coal, Christ, in whom “the whole fulness of deity dwells bodily” (Col 2:9). All together, therefore, give forth the sweet-smelling fragrance. Or again, the interior of the censer points to the font of holy baptism, taking into itself the coal of divine fire, the sweetness of the operation of the Holy Spirit, which is the adoption of divine grace through faith, and exuding a good odor.

Ἢ πάλιν ἡ γαστὴρ τοῦ θυμιατηρίου νοηθείη ἂν (ἡμῖν) ἡ (ἡγιασμένη) μήτρα τῆς (ἁγίας) παρθένου (καὶ θεοτόκου) φοροῦσα τὸν θεῖον ἄνθρακα Χριστόν, «ἐν ᾧ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς» , διὸ καὶ τὴν ὀσμὴν τῆς εὐωδίας ἀναδίδωσιν εὐωδιάζων τὰ σύμπαντα· ἢ πάλιν ἡ γαστὴρ τοῦ θυμιατηρίου δηλοῖ τὴν κολυμβήθραν τοῦ ἁγίου βαπτίσματος· ἐν ἄνθρακι τοῦ θείου πυρὸς τῆς τοῦ Ἁγίου Πνεύματος ἐνεργείας τὴν εὐώδη τῆς θείας χάριτος υἱοθεσίαν διὰ τῆς πίστεως ἑαυτῇ εἰσοικίζουσα καὶ δι’ αὐτῆς εὐωδιάζουσα.

31. THE Gospel is the coming of God, when He was seen by us: He is no longer speaking to us as through a cloud and indistinctly, as He did to Moses through thunder and lightning and trumpets, by a voice, by darkness and fire on the mountain. Nor does He appear through dreams as to the prophets, but He appeared visibly as a true man. He was seen by us as a gentle and peaceful king who descended quietly like rain upon the fleece, and we have beheld His glory, glory as of the only-begotten Son, full of grace and truth (cf Jn 1:14). Through Him, the God and Father spoke to us face to face, and not through riddles. From heaven the Father bears witness to Him, saying “This is my beloved Son” (Mt 3:17), wisdom, word, and power, who is foretold to us by the prophets. He is revealed in the gospels, so that all who receive Him and believe in His name might receive the power to become children of God (cf Jn 1:12). We have heard and seen with our eyes that He is the wisdom and word of God, and we all cry “Glory to You, O Lord.” And the Holy Spirit, who was concealed in a bright cloud, now exclaims through a man: “Attend, listen to Him.”

(31.) Τὸ εὐαγγέλιόν ἐστιν ἡ παρουσία τοῦ Θεοῦ καθ’ ἣν ὡράθη ἡμῖν, οὐκ ἔτι διὰ νεφελῶν καὶ αἰνιγμάτων λαλῶν ἡμῖν ὥς ποτε τῷ Μωϋσῇ διὰ φωνῶν καὶ ἀστραπῶν καὶ σαλπίγγων ἤχῳ καὶ γνόφῳ καὶ πυρὶ ἐπὶ τοῦ ὄρους, ἢ τοῖς προφήταις δι’ ἐνυπνίων, ἀλλ’ ἐμφανῶς ὡς ἄνθρωπος ἀληθινὸς ἐφάνη καὶ ὡράθη ἡμῖν ὁ πραῢς καὶ ἥσυχος βασιλεὺς ὁ πρὶν καταβὰς ἀψοφητὶ ἐν πόκῳ· «καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς πλήρης χάριτος καὶ ἀληθείας» Ev.Jo., δι’ οὗ ἐλάλησεν ἡμῖν ὁ Θεὸς καὶ Πατὴρ στόμα πρὸς στόμα καὶ οὐ δι’ αἰνιγμάτων, περὶ οὗ ὁ Πατὴρ ἐξ οὐρανοῦ μαρτυρεῖ καὶ λέγει· «οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητός» , σοφία, λόγος καὶ δύναμις, ὁ ἐν προφήταις μὲν κηρυχθεὶς ἡμῖν· ἐν εὐαγγελίοις δὲ φανερωθεὶς ἵνα «ὅσοι λάβωσιν αὐτὸν καὶ πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ λάβωσιν ἐξουσίαν τέκνα Θεοῦ γενέσθαι» Ev.Jo. Ὃν ἀκηκόαμεν καὶ «ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν», σοφίαν καὶ λόγον Θεοῦ τοῦτον εἶναι πάντες βοῶμεν· δόξα σοι κύριε. Εἶτα πάλιν τὸ Ἅγιον Πνεῦμα βοᾷ τὸ ἐν νεφέλῃ φωτεινῇ ἐπισκιάζον, νῦν δι’ ἀνθρώπου βοᾷ· προσέχετε, «αὐτοῦ ἀκούετε».

32. THERE are four gospels because there are four universal winds, corresponding to the four-formed crea tures on which the God of all sits. Holding them all together, and having been revealed, He gave us the four-formed gospel, which is joined together by one Spirit. And they have four faces, and their faces represent the activity of the Son of God. For the first resembles a lion, characterizing His activity, authority, and royalty. The second resembles a calf, manifesting His holy work and priest-hood. The third has the face of a man, which clearly delineates His coming as a man. And the fourth resembles a flying eagle, explaining the gift of the Holy Spirit. And the gospels correspond to these four animals, on which Christ sits. For the Gospel of John recounts His sovereign, paternal, and glorious birth from His Father. The Gospel of Luke, being of priestly character, begins with the priest Zachariah burning incense in the temple. Matthew tells about His birth according to His humanity—”the book of the genealogy.” Therefore this gospel is in the form of a man. And Mark begins from the prophetic spirit, which comes to men from on high, making the beginning say: “The beginning of the gospel of Jesus Christ, as it is written in the prophets: `Behold, I send my messenger’ “ (Mk 1:1-2). It thus points to the winged image of the gospel.

(32.) Τέσσαρα δὲ εὐαγγέλιά εἰσιν, ἐπειδὴ τέσσαρα καθολικὰ πνεύματά εἰσι κατὰ τὰ τετράμορφα ζῶα ἐν οἷς κάθηται ὁ τῶν ὅλων Θεός, καὶ συνέχων τὰ σύμπαντα φανερωθεὶς ἔδωκεν ἡμῖν τετράμορφον τὸ εὐαγγέλιον, ἑνὶ δὲ πνεύματι συνερχόμενον· καὶ γὰρ τετραπρόσωπά εἰσι, καὶ τὰ πρόσωπα αὐτῶν εἰκονίζουσι τὴν πραγματείαν τοῦ Υἱοῦ τοῦ Θεοῦ. Τὸ μὲν γὰρ πρῶτον ὅμοιον λέοντι τὸ ἔμπρακτον αὐτοῦ καὶ ἡγεμονικὸν καὶ βασιλικὸν χαρακτηρίζον· τὸ δεύτερον ὅμοιον μόσχῳ, τὴν ἱερουργικὴν καὶ ἱερατικὴν ἐμφαῖνον· τὸ δὲ τρίτον ἔχον πρόσωπον ἀνθρώπου, τὴν κατὰ ἄνθρωπον αὐτοῦ παρουσίαν φανερῶς διαγράφον· τὸ δὲ τέταρτον ὅμοιον ἀετῷ πετομένῳ, τὴν διὰ τοῦ Ἁγίου Πνεύματος δόσιν σαφηνίζον. Καὶ τὰ εὐαγγέλια τούτοις σύμμορφά εἰσιν ἐν οἷς κάθηται ὁ Χριστός· τὸ μὲν γὰρ κατὰ Ἰωάννην εὐαγγέλιον τὴν ἀπὸ τοῦ Πατρὸς ἡγεμονικὴν αὐτοῦ καὶ πατρικὴν καὶ ἔνδοξον γέννησιν διηγεῖται· τὸ δὲ κατὰ Λουκᾶν ἅτε ἱερατικοῦ χαρακτῆρος ὑπάρχον, ἀπὸ τοῦ Ζαχαρίου ἱερέως θυμιῶντος ἐν τῷ ναῷ ἄρχεται. Ματθαῖος δὲ τὴν κατὰ ἄνθρωπον αὐτό, διηγεῖται γέννησιν «Βίβλος γενέσεως»· ἀνθρωπόμορφον οὖν τὸ εὐαγγέλιον τοῦτο. Μᾶρκος δὲ ἀπὸ τοῦ προφητικοῦ πνεύματος, ἐξ ὕψους ἐπιόντος τοῖς ἀνθρώποις, τὴν ἀρχὴν ἐποιήσατο λέγων· «Ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ ὡς γέγραπται ἐν τοῖς προφήταις· ἰδοὺ ἐγὼ ἀποστελῶ τὸν ἄγγελόν μου» , τὴν πτερωτικὴν εἰκόνα τοῦ εὐαγγελίου δεικνύς.

33. WHEN the bishop blesses the people, it indicates the second coming of Christ in 6,500 years, as shown by the fingers “ Scp.’

(33.) Τὸ κατασφραγίσαι τὸν ἀρχιερέα τὸν λαόν, ὑποδεικνύει τὴν μέλλουσαν παρουσίαν τοῦ Χριστοῦ ἐν ͵ϛφʹ ἔτει μέλλειν ἔσεσθαι διὰ τῆς ψήφου τῶν δακτύλων ἐμφαινούσης ͵ϛφʹ.

34. THE eiliton14 signifies the winding sheet in which the body of Christ was wrapped when it was taken down from the cross and placed in a tomb.

(34.) Τὸ εἰλητὸν σημαίνει τὴν σινδόνα ᾗ ἐνηλίθη ὁ Χριστὸς τὸ σῶμα ἐκ τοῦ σταυροῦ καταβὰς καὶ ἐν μνημείῳ τεθείς.

35. THE catechumens go out because they are uninitiated into the baptism of God and the mysteries of Christ. About the catechumens the Lord says: “And I have other sheep; I must bring them also, and they will heed my voice. [So there shall be one flock, one shepherd]” (cf Jn 10:16).

(35.) Οἱ κατηχούμενοι ἐξέρχονται ὡς ἀμύητοι τοῦ θείου βαπτίσματος καὶ τῶν τοῦ Χριστοῦ μυστηρίων, περὶ ὧν λέγει ὁ Κύριος· «καὶ ἄλλα πρόβατα ἔχω, κἀκεῖνά με δεῖ ἀγαγεῖν καὶ τῆς φωνῆς μου ἀκούσουσιν (καὶ γενήσεται μία ποίμνη εἷς ποιμήν)» Ev.Jo.

36. THE proskomede, which takes place on the altar located in the skeuophylakion, signifies the place of Calvary, where Jesus was crucified. There, it is said, lies the skull of our forefather Adam, and it is pointed out that “there was a tomb near to where He was crucified” (cf Jn 19:41-42). This Calvary was prefigured by Abraham when he, commanded by God, made an altar of stone on one of those mountains, collected wood, and placed his son on it, and then offered a ram instead as a burnt-offering. Thus the God and Father, Who is without be-ginning and ancient of days, was pleased for His eternal Son to be incarnate in the last times from the undefiled virgin Theotokos from the loins of Adam, according to a vowed promise which He made him. And as a man He suffered in the flesh, but in His divinity He remained impassible. For Christ, going forth to His crucifixion, took up His cross and offered His own blameless body instead of a ram, as a lamb pierced in the side with a spear. And He became a high priest, offering Himself and offered in order to bear the sins of many. He died as a man and rose as God, and thereby He obtained that glory [which He had] before the world together with [His] God and Begettor (cf Hb 7:26-28).

(36.) Ἡ προσκομιδὴ ἡ γενομένη ἐν τῷ θυσιαστηρίῳ, ἤτοι ἐν τῷ σκευοφυλακίῳ, ἐμφαίνει τοῦ κρανίου τὸν τόπον ἐν ᾧ ἐσταυρώθη ὁ Χριστός· ἐν ᾧ λόγος (ἐστὶ) κεῖσθαι τὸ κρανίον τοῦ προπάτορος ἡμῶν Ἀδάμ, δείκνυσι δὲ ὅτι «ἐγγὺς ἦν τὸ μνημεῖον ὅπου ἐσταυρώθη» Ev.Jo. Προετυπώθη δὲ ὁ κρανὸς οὗτος ἐν τῷ Ἀβραὰμ ὅτε ἐφ’ ἑνὶ τῶν ὀρέων ἐκείνων, τοῦ Θεοῦ κελεύσαντος, τὸ θυσιαστήριον ἐκ λίθων ἐποίησε καὶ ἐστίβασε ξύλα καὶ ἔθηκε τὸν υἱόν· καὶ ἀνήνεγκε κριὸν ἀντ’ αὐτοῦ εἰς ὁλοκάρπωσιν. Οὕτω καὶ ὁ Θεὸς καὶ Πατὴρ ὁ ἄναρχος καὶ παλαιὸς τῶν ἡμερῶν τὸν ἄναρχον (sic) αὐτοῦ Υἱὸν (εὐδόκησε) ἐπ’ ἐσχάτων τῶν χρόνων σαρκωθῆναι ἐξ ἀχράντου θεοτόκου παρθένου ἐκ τῆς ὀσφύος αὐτοῦ (Ἀβραὰμ) κατ’ ἐπαγγελίαν ὅρκου οὗ ἔθηκε πρὸς αὐτόν, ἔπαθε δὲ ὡς ἄνθρωπος τῇ σαρκὶ αὑτοῦ, ἀλλ’ ἔμεινεν ἀπαθὴς θεότητι· καὶ γὰρ ὁ Χριστὸς ἀπερχόμενος ἐν τῷ σταυρῷ αὑτοῦ, τὸν σταυρὸν αὑτοῦ ἐβάστασε, καὶ ἀντὶ κριοῦ ἐτύθη τὸ σῶμα αὑτοῦ τὸ ἄμωμον, ὡς ἀμνὸς σφαττόμενος τῇ λόγχῃ τὴν πλευρὰν αὑτοῦ, καὶ ἀρχιερεὺς γενόμενος καὶ προσφέρων ἑαυτὸν καὶ προσφερόμενος εἰς τὸ ἀνενέγκαι ἁμαρτίας πολλῶν, καὶ τέθνηκεν ὡς ἄνθρωπος, ἀνέστη δὲ ὡς Θεὸς δι’ ἣν εἶχε πρὸ κόσμου δόξαν παρὰ Θεῷ καὶ γεννήτορι.

37. BY means of the procession of the deacons and the representation of the fans, which are in the likeness of the seraphim, the Cherubic Hymn signifies the entrance of all the saints and righteous ahead of the cherubic powers and the angelic hosts, who run invisibly in advance of the great king, Christ, who is proceeding to the mystical sacrifice, borne aloft by material hands. Together with them comes the Holy Spirit in the unbloody and reasonable sacrifice. The Spirit is seen spiritually in the fire, incense, smoke, and fragrant air: for the fire points to His divinity, and the fragrant smoke to His coming invisibly and filling us with good fragrance through the mystical, living, and unbloody service and sacrifice of burnt-offering. In addition, the spiritual powers and the choirs of angels, who have seen His dispensation fulfilled through the cross and death of Christ, the victory over death which has taken place, the descent into hell and the resurrection on the third day, with us exclaim the alleluia.

(37.) Ὁ χερουβικὸς ὕμνος διὰ τῆς τῶν διακόνων προοδοποιήσεως καὶ τῆς τῶν ρυπίδων σεραφικῶν ἀπεικονισμάτων ἱστορίας, τὴν εἴσοδον τῶν ἁγίων καὶ δικαίων ἁπάντων συνεισερχομένων ἔμπροσθεν τῶν χερουβικῶν δυνάμεων, καὶ ἀγγελικῶν στρατιῶν ἀοράτως προτρεχουσῶν τοῦ μεγάλου βασιλέως Χριστοῦ προσερχομένου εἰς μυστικὴν θυσίαν καὶ ὑπὸ χειρῶν ἐνύλων βασταζομένου, μεθ’ ὧν τὸ Πνεῦμα τὸ Ἅγιον εἰσπορεύεται ἔμπροσθεν ἐν τῇ ἀναιμάκτῳ καὶ λογικῇ θυσίᾳ νοερῶς θεωρούμενον, πυρὶ καὶ θυμιάματι καὶ ἀτμίδι καὶ πνεύματι εὐώδους· τοῦ μὲν πυρὸς δεικνύοντος τὴν θεότητα, τοῦ δὲ εὐώδους καπνοῦ τὴν παρουσίαν αὐτοῦ ἐπελθόντος ἀοράτως καὶ εὐωδιάσαντος ἡμᾶς διὰ τῆς μυστικῆς καὶ ζωοθύτου καὶ ἀναιμάκτου λατρείας καὶ ὁλοκαρπώσεως. Ἀλλὰ καὶ αἱ νοεραὶ δυνάμεις καὶ αἱ χοροστασίαι τῶν ἀγγέλων ὁρῶσαι τὴν διὰ σταυροῦ καὶ θανάτου τοῦ Χριστοῦ τελεσιουργουμένην αὐτοῦ οἰκονομίαν καὶ τὴν κατὰ τοῦ θανάτου νίκην γενομένην καὶ τὴν ἐν τῷ ἅδῃ κάθοδον καὶ τριήμερον ἀνάστασιν σὺν ἡμῖν βοῶσιν τὸ Ἀλληλούια.

It is also in imitation of the burial of Christ, when Joseph took down the body from the cross, wrapped it in clean linen, anointed it with spices and ointment, carried it with Nicodemus, and placed it in a new tomb hewn out of a rock. The altar is an image of the holy tomb, and the divine table is the sepulchre in which, of course, the undefiled and all-holy body was placed.

Ἔστι καὶ κατὰ μίμησιν τοῦ ἐνταφιασμοῦ τοῦ Χριστοῦ, καθ’ ἣν ὁ Ἰωσὴφ καθελὼν τὸ σῶμα ἀπὸ τοῦ σταυροῦ ἐνείλισσε σινδόνι καθαρᾷ καὶ ἀρώμασι καὶ μύροις αὐτὸ ἀλείψας, ἐβάστασε σὺν Νικοδήμῳ καὶ ἐκήδευσεν ἐν τῷ μνημείῳ τῷ καινῷ τῷ λελατομημένῳ ἐκ πέτρας. Ἔστι δὲ ἀντίτυπον τοῦ ἁγίου μνήματος τὸ θυσιαστήριον καὶ τὸ καταθέσιον, δηλαδὴ ἐν ᾧ ἐτέθη τὰ ἄχραντον καὶ πανάγιον σῶμα, ἡ θεία τράπεζα.

38. THE discos represents the hands of Joseph and Nicodemus, who buried Christ. The discos on which Christ is carried is also interpreted as the sphere of heaven, manifesting to us in miniature the spiritual sun, Christ, and containing Him visibly in the bread.

(38.) Δίσκος ἐστὶν ἀντὶ τῶν χειρῶν Ἰωσὴφ καὶ Νικοδήμου τῶν κηδευσάντων τὸν Χριστόν. Ἑρμηνεύεται δὲ δίσκος καὶ ὅπερ ἐπιφέρεται ὁ Χριστὸς κύκλον οὐρανοῦ, ἐμφαίνων ἡμῖν ἐν μικρᾷ περιγραφῇ τὸν νοητὸν ἥλιον Χριστὸν χωρῶν ἐν τῷ ἄρτῳ καὶ ὁρώμενος.

39. THE chalice corresponds to the vessel which received the mixture which poured out from the bloodied, undefiled side and from the hands and feet of Christ. Or again, the chalice corresponds to the bowl which the Lord depicts, that is, Wisdom; because the Son of God has mixed His blood for drinking instead of that wine, and set it forth on His holy table, saying to all: “Drink of my blood mixed for you for the remission of sins and eternal life.”

(39.) Τὸ δὲ ποτήριόν ἐστι ἀντὶ τοῦ σκεύους οὗ ἐδέξατο τὸ ἐκβλύσαν τῆς αἱμαχθείσης ἀχράντου πλευρᾶς καὶ χειρῶν καὶ ποδῶν τοῦ Χριστοῦ ἀπομύρισμα. Τὸ ποτήριον δὲ πάλιν ἐστὶν κατὰ τὸν κρατῆρα ὃν γράφει ὁ Κύριος, ἤτοι ἡ σοφία, ὅτι ὁ Υἱὸς τοῦ Θεοῦ ἐκέρασε τὸ αἷμα αὑτοῦ ἀντὶ τοῦ οἴνου ἐκείνου, καὶ προέθηκεν ἐν τῇ ἁγίᾳ τραπέζῃ αὑτοῦ λέγων τοῖς πᾶσι· Πίετε τὸ αἷμά μου κεκερασμένον ὑμῖν εἰς ἄφεσιν ἁμαρτιῶν καὶ εἰς ζωὴν αἰώνιον.

40. THE cover on the discos corresponds to the cloth which was on Christ’s head and which covered His face in the tomb.

(40.) Τὸ δισκοκάλυμμά ἐστιν ἀντὶ τοῦ σουδαρίου οὗ ἦν ἐπὶ τῆς κεφαλῆς καὶ τοῦ προσώπου τοῦ Χριστοῦ περικαλύπτον αὐτὸ ἐν τάφῳ.

41. THE veil, or the aer, corresponds to the stone which Joseph placed against the tomb and which the guards of Pilate sealed.

(41.) Τὸ καταπέτασμα, ἤγουν ὁ ἀήρ, ἐστὶν ἀντὶ τοῦ λίθου οὗ ἐσφάλισε τὸ μνημεῖον ὁ Ἰωσὴφ ὅνπερ καὶ ἐσφράγισεν ἡ τοῦ Πιλάτου κουστωδία.

The apostle speaks thus about the veil: “We have confidence to enter the sanctuary by the blood of Jesus Christ, by the new and living way He opened to us through the veil, that is through His flesh, and since we have a great priest over the house of God” (Cf Hb 10:19-21).

Τὸ καταπέτασμα λέγεται διὰ τὸν λέγοντα Ἀπόστολον ὅτι «ἔχομεν παρρησίαν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι Ἰησοῦ Χριστοῦ ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος, τουτέστι τῆς σαρκὸς αὐτοῦ, καὶ ἱερέα μέγαν ἐπὶ τὸν οἶκον τοῦ Θεοῦ»

Thus Christ is crucified, life is buried, the tomb is secured, the stone is sealed. In the company of the angelic powers, the priests’ approaches, standing no longer as on earth, but attending at the heavenly altar, before the altar of the throne of God, and he contemplates the great, ineffable, and unsearchable mystery of God. He gives thanks, proclaims the resurrection, and confirms the faith in the Holy Trinity. The angel wearing white approaches the stone of the tomb and rolls it away with his hand, pointing with his garment and exclaiming with an awed voice through the deacon, who proclaims the resurrection on the third day, raising the veil and saying: “Let us stand aright”—behold, the first day!—”Let us stand in fear”—behold, the second day!—”Let us offer in peace”—behold, the third day! The people proclaim thanks for the resurrection of Christ: “A mercy of peace, a sacrifice of praise.” The priest teaches the people about the threefold knowledge of God which he learned through grace: “The grace of the holy and consubstantial Trinity be with all of you.” The people together confess and pray, saying: “And with your spirit.” Then the priest, leading everyone into the heavenly Jerusalem, to His holy mountain, ex-claims: “Behold, let us lift up our hearts!” Then all declare: “We lift them up unto the Lord!” The priest says: “Let us give thanks unto the Lord.” [The people affirm: “It is meet and right” to send up hymns of thanks-giving to the Holy Trinity, to have the eye of the soul seeking the habitation of the heavenly Jerusalem.]

Ἰδοὺ ἐσταύρωται ὁ Χριστός, τέθαπται ἡ ζωή, ἐσφαλίσθη ὁ τάφος, ἐσφραγίσθη ὁ λίθος· πρόσεισιν ὁ ἱερεύς, συνέρχεται ταῖς ἀγγελικαῖς δυνάμεσιν, οὐκέτι ὡς ἐν ἐπιγείῳ ἑστώς, ἀλλ’ ὡς ἐν τῷ ἐπουρανίῳ θυσιαστηρίῳ, ἔμπροσθεν τοῦ θυσιαστηρίου τοῦ θρόνου τοῦ Θεοῦ παριστάμενος θεωρεῖ τὸ μέγα καὶ ἀνερμήνευτον καὶ ἀνεξιχνίαστον τοῦ Θεοῦ μυστήριον· ὁμολογεῖ τὴν χάριν, κηρύττει τὴν ἀνάστασιν, σφραγίζει τὴν πίστιν τῆς ἁγίας Τριάδος. Πρόσεισι λευχειμονῶν ὁ ἄγγελος ἐν τῷ λίθῳ τοῦ τάφου, ἀποκυλίων τῇ χειρί, δεικνύων τῷ σχήματι, βοῶν τῇ φωνῇ ἐν τρόμῳ τοῦ διακόνου κηρύττοντος τὴν τριήμερον ἔγερσιν, ὑψῶν τὸ καταπέτασμα καὶ λέγων· Στῶμεν καλῶς· ἰδοὺ πρώτη ἡμέρα· στῶμεν μετὰ φόβου· ἰδοὺ δευτέρα ἡμέρα· ἐν εἰρήνῃ προσφέρειν· ἰδοὺ τρίτη ἡμέρα. Ὁ λαὸς βοᾷ τὴν τῆς ἀναστάσεως τοῦ Χριστοῦ χάριν· Ἔλεον εἰρήνης, θυσίαν αἰνέσεως. Ὁ ἱερεὺς διδάσκει τὸν λαὸν τὴν διὰ τῆς χάριτος θεογνωσίαν τὴν τριαδικήν. Ἡ χάρις τῆς ἁγίας καὶ ὁμοουσίου Τριάδος μετὰ πάντων ἡμῶν. Ὁ λαὸς συνομολογεῖ καὶ συνεύχεται καὶ λέγει. Καὶ μετὰ τοῦ Πνεύματός σου. Εἶτα πάντας ἀναβιβάζων ὁ ἱερεὺς εἰς τὴν ἄνω Ἱερουσαλὴμ εἰς τὸ ὄρος τὸ ἅγιον αὐτοῦ καὶ βοᾷ· Βλέπετε ἄνω σχῶμεν τὰς καρδίας· οἱ πάντες διαμαρτύρονται λέγοντες· Ἔχομεν πρὸς τὸν Κύριον. Ὁ ἱερεύς· Εὐχαριστήσωμεν τῷ Κυρίῳ [Ὁ λαὸς συντίθεται λέγων· Ἄξιον καὶ δίκαιον, εὐχαριστηρίους ὕμνους ἀναπέμποντας τῇ ἁγίᾳ Τριάδι ἄνω ἔχειν τὸ τῆς ψυχῆς ὄμμα ζητοῦντας τὴν κατοικὴν τῆς ἄνω Ἱερουσαλήμ].