The Orthodox Church in America (OCA) has been using a fixed set of English-language texts for the basic cycle of Saturday/Sunday services for a very long time. The translation in use is very much informed by the Revised Standard Version of the Bible, in that, while the Deity is addressed as Thee/Thou, the Jacobean verb endings are eschewed in favor of more modern syntax.
Many of these translations were published in 1967 by the Metropolia, the entity that predated the formation of the OCA. For the sake of brevity, I am going to refer to the entire corpus as the 1967 Metropolia text.
In those days, there were a lot fewer English-language liturgical resources than there are now. As a result, there was not a huge push for translational rigor; some of the texts contain idiomatic paraphrases rather than strict translations. This article intends to show some of the problems that appear in the hymns of Saturday evening Great Vespers that follow the singing of the Psalms beginning with “Lord, I call upon Thee, hear me,” and how a re-wording of the text can resolve these problems.
Tone 1, Sticheron on 6
| 1967 Metropolia text | New text |
|---|---|
| Let us praise Him who voluntarily was crucified in the flesh for our sake. He suffered, was buried, but rose from the dead. By Orthodoxy confirm Thy Church, O Christ; grant peace for our life // as the gracious Lover of man. |
Let us praise Him
who voluntarily was crucified in the flesh for our sake. He suffered, was buried, but rose from the dead. Confirm Thy Church in the true faith, O Christ; grant peace for our life, // as the gracious Lover of man. |
Rationale: The line “by Orthodoxy confirm Thy Church” does not make a great deal of intuitive sense. “Confirm thy Church in the Orthodox faith” would be a better idiomatic translation, but in the Greek the word ὀρθοδοξίας (which is not capitalized in the contemporary Greek editions) is rarely used as a modifier for the Church itself, but rather refers in general to small-o “orthodoxy” or right belief.
Tone 2, Sticheron on 4
| 1967 Metropolia text | New text |
|---|---|
| Let us come and worship in the house of the Lord, singing the hymn of salvation. Cleanse our sins, O Thou who wast crucified and raised from the dead // and art in the bosom of the Father. |
With our mouths let us all sing praises, chanting the hymn of salvation. Come, let us worship in the house of the Lord! Thou who wast crucified upon the Tree, and arose from the dead, and art in the bosom of the Father: // cleanse us of our sins. |
Rationale: The Metropolia text here does not follow the semantic structure of the Greek at all, and leaves out a number of significant clauses. Additionally, in the final clause, the Greek and Slavonic specifically petition for pardon for our sins, not cleansing.
Tone 2, Dogmatikon
| 1967 Metropolia text | New text |
|---|---|
| The shadow of the Law passed when grace came. As the bush burned, yet was not consumed, so the Virgin gave birth, yet remained a virgin. The righteous Sun has risen instead of a pillar of flame; // Instead of Moses, Christ, the salvation of our souls. |
The shadow of the Law passed when grace came. As the bush burned, yet was not consumed, so the Virgin gave birth, yet remained a virgin. The Sun of Righteousness has risen instead of a pillar of flame; // Instead of Moses, Christ, the salvation of our souls. |
Rationale: This is a very small edit. The phrase “Sun of Righteousness” has a long history in the English language, including in some well-known Christmas carols, where it is used appropriately. Substituting “righteous Sun” obscures this reference.
Tone 3, Dogmatikon
| 1967 Metropolia text | New text |
|---|---|
| How can we not wonder at your mystical childbearing, O exalted Mother? For, without receiving the touch of man, you gave birth to a Son in the flesh, O immaculate Virgin. The Son born of the Father before eternity was born of you at the fullness of time, O honored Lady. He underwent no mingling, no change, no division; but preserved the fullness of each nature. Entreat Him to save the souls, O Lady and Virgin and Mother, of those who confess you in the Orthodox manner to be the Theotokos. |
How can we not wonder at your bearing of a child both God and man, O Pure One? For without receiving the touch of man, you gave birth in the flesh to a Son without father, who before eternity was born of the Father without a mother. He underwent no mingling, no change, no separation, but preserved the fullness of each nature. Therefore, O Virgin Mother and Lady, entreat Him to save the souls of those who in Orthodox manner profess you to be the Theotokos. |
Rationale: This is a major edit. The Greek word θεανδρικός (“theandric”) is difficult to translate into English, but it means that Christ is the Theanthropos, the God-man; it does not mean “mystical”. The Greek and Slavonic originals also clearly contrast Christ’s motherless birth before time with his fatherless birth within time.
Tone 5, Sticheron on 6
| 1967 Metropolia text | New text |
|---|---|
| We glorify the leader of our salvation. By His Resurrection from the dead, the world was saved from deceit. The assembly of angels rejoices as the deceit of demons is overthrown. // Fallen Adam rises while the devil falls. |
We glorify Him who is the cause of our salvation, for by His Resurrection from the dead the world was saved from deceit. The choir of angels rejoices; the deceit of demons is overthrown; fallen Adam rises; // the devil is destroyed. |
Rationale: The Greek term ἀρχηγός means “first cause” (or even “prime mover”), not “leader.” The last four lines in the new text reflect the parallelism found in the original text.
Tone 6, Sticheron on 9
| 1967 Metropolia text | New text |
|---|---|
| Today Christ tramples on death, for He is risen as he said. Let us all sing this song, for he has granted joy to the world. “O Light unapproachable, O Fountain of life, // O Savior Almighty: have mercy on us!” |
Having trampled on death, today Christ is risen as He said. Since He has granted joy to the world, let us all cry out in song: “O Light unapproachable, O Fountain of life, // O Savior Almighty: Have mercy on us!” |
Rationale: In the first two lines, the new text better reflects the Greek/Slavonic construct. The third and fourth lines are rearranged so that which song we are enjoined to sing is more apparent.
Tone 6, Sticheron on 8
| 1967 Metropolia text | New text |
|---|---|
| Where shall we sinners flee from Thee, who art in all creation? In heaven Thou dwellest! In hell Thou didst trample on death! In the depths of the sea? Even there is Thy hand, O Master! To Thee we flee, and falling before Thee, we pray: // “O Thou who didst rise from the dead, have mercy on us!” |
Where shall we sinners flee from Thee, who art in all creation? In heaven? But Thou dwellest there. In hell? But Thou hast trampled on death. In the depths of the sea? But even there is Thy hand, O Master! To Thee we flee, and falling before Thee, we pray: // “O Thou who didst rise from the dead, have mercy on us!” |
Rationale: The new text more closely mirrors the parallel questions/answers in the original.
Tone 6, Sticheron on 5
| 1967 Metropolia text | New text |
|---|---|
| Glory to Thy might, O Lord, for Thou didst overthrow the prince of death, by Thy Cross renewing us, // granting us life and incorruption. |
Glory to Thy might, O Lord, for Thou didst overthrow him who had the power of death, by Thy Cross renewing us, // granting us life and incorruption. |
Rationale: The Greek original clearly states “the one who had the power of death.” There is no mention of princes.
Tone 6, Dogmatikon
| 1967 Metropolia text | New text |
|---|---|
| Who will not bless you, O most holy Virgin? Who will not sing of your most pure childbearing? The only-begotten Son shone timelessly from the Father, but from you He was ineffably incarnate, God by nature, yet man for our sake, not two persons, but one, known in two natures. Entreat Him, O pure and all-blessed Lady, // to have mercy on our souls. |
Who will not bless you, O most holy Virgin? Who will not sing of your most pure childbearing? The only-begotten Son, who shone timelessly from the Father, came forth from you, O pure one, ineffably incarnate: God by nature, yet taking man’s nature for our sake, not divided into two persons, but known in two unconfused natures. Entreat Him, O pure and all-blessed Lady, // to have mercy on our souls. |
Rationale: The 1967 text leaves out a number of crucial words here: “was ineffably incarnate” versus “came forth… ineffably incarnate”; “man for our sake” versus “taking man’s nature for our sake”; “divided”, “unconfused.” These words are vital in expressing the dogmas of the Trinity, the dual nature, and the incarnation itself.
Tone 7, Sticheron on 10
| 1967 Metropolia text | New text |
|---|---|
| Come, let us rejoice in the Lord, who destroyed the dominion of death. Let us sing to Him with the bodiless hosts, for He enlightened the race of man. // O our Maker and Savior, glory to Thee! |
Come, let us rejoice in the Lord, who destroyed the dominion of death and enlightened the race of man. Let us cry out to Him with the bodiless hosts: // “O our Maker and Savior, glory to Thee!” |
Rationale: Swapping the third and fourth lines clarifies that the final line is the song we are to be singing with the bodiless hosts. Additionally, the verb κραυγάζω means to call or cry out, rather than to sing (it is the verb in “Lord, I call upon Thee”).
Tone 7, Sticheron on 6
| 1967 Metropolia text | New text |
|---|---|
| Fulfilling the prophecy of David, Christ manifested his greatness in Zion to the disciples. He is praised and always glorified, together with the Father and the Holy Spirit. At first, as the Word, He was bodiless, but then He took flesh and was slain for our sake. // He rose in power as the Lover of man. |
Fulfilling the prophecy of David, Christ manifested his greatness in Zion to the disciples. He is praised and always glorified, together with the Father and the Holy Spirit. At first, as the Word, He was bodiless, but then He took flesh and was slain for our sake as a man. // He rose in power as the Lover of man. |
Rationale: The 1967 text is inexplicably missing the phrase “as a man,” which is clearly present in the original text.
Tone 7, Sticheron on 5
| 1967 Metropolia text | New text |
|---|---|
| Thou didst descend into hell as Thou didst will, O Christ, overthrowing death as God and rising on the third day as Master. With Thyself Thou didst raise Adam from the bonds of hell and from corruption. // Glory to Thy Resurrection, O only Lover of man! |
Thou didst descend into hell as Thou didst will, O Christ, overthrowing death as God and Master; and Thou didst rise on the third day, raising up Adam with Thyself from the bonds of hell and from corruption. He cries out, saying: // “Glory to Thy Resurrection, O only Lover of man!” |
Rationale: The 1967 text leaves out the fact that Adam is saying the final line.
Tone 7, Dogmatikon
| 1967 Metropolia text | New text |
|---|---|
| No tongue can speak of your wonderful childbearing, for the order of nature was overruled by God. You were revealed to be a mother above nature, for you remained a virgin beyond reason and understanding. Your conception was most glorious, O Theotokos! The manner of your giving birth was ineffable, O Virgin! Knowing you to be the Mother of God, devoutly we pray to you: // Beseech Him to save our souls! |
You were revealed to be a mother surpassing nature, O Theotokos, for you remained a virgin beyond reason and understanding; and no tongue can speak of your wonderful childbearing. For even as the conception was strange, O Pure One, so the manner of birth is incomprehensible. For where God wills, the order of nature is overruled. Therefore, knowing you to be the Mother of God, devoutly we pray to you: // Beseech Him to save our souls. |
Rationale: I don’t know what happened with the 1967 text, but it is nearly unrecognizable when compared with both the Slavonic and Greek originals. I have carefully amended it to be in line with the Greek text, but with the phrases in roughly the same order as the Slavonic.
Tone 8, Sticheron on 9
| 1967 Metropolia text | New text |
|---|---|
| Lord, Lord, do not cast us away from Thy face, for Thou didst will to have mercy on us // by the Resurrection. |
Lord, Lord, do not cast us away from Thy face, but be well-pleased to have mercy on us // by the Resurrection. |
Rationale: The second line is a petition, rather than a past-tense statement.
Tone 8, Sticheron on 7
| 1967 Metropolia text | New text |
|---|---|
| The Word of God the Father, begotten before the ages, in the latter times willed to be incarnate of the Virgin and endured crucifixion unto death. He has saved mortal man // by His Resurrection. |
The Word of God the Father, begotten before the ages, in the latter times was incarnate of the Unwedded One. He willingly endured crucifixion unto death, and saved man who had been slain of old // by His Resurrection. |
Rationale: The text clearly says “the Unwedded” rather than “the Virgin.” Additionally, adjectives/adverbs are applied to the wrong objects. The ancient condition of death was inexplicably omitted in the 1967 text.
Tone 8, Stichera on 6 and 4
The 1967 text swaps the position of these two stichera in Tone 8. The stichera which in both Greek and Slavonic are on 6, 5, and 4, correspond to 4, 5, and 6. I have checked against Russian sources, and this swap of these two stichera appears to be unique to the 1967 text.