The Irmi twice and the Troparia up to twelve.
Composition of John the Monk.
Ode 1. Tone 1. The Irmos.
All peoples let us sing a song of victory to him who rescued Israel from the bitter slavery of Pharao, and guided them dryshod in the depths of the sea, for he has been glorified.
Troparia.
To-day is the spring of souls, for Christ, shining from the tomb like the sun, has dispelled the foggy winter of our sin. Let us sing to him, for he has been glorified.
The queen of seasons, filled with light, as escort to the brilliant queen of days, delights the chosen people of the Church, which unceasingly praises the risen Christ.
Neither death’s gates, O Christ, nor the seals of the tomb, nor the bolts of the doors stood in your way; but having risen you came to your friends, O Master, giving them the peace which passes all understanding.
Ode 3. The Irmos.
Establish me, O Christ, on the rock of your commandments, and enlighten me with the light of your face; for none is holy but you, O Lover of mankind.
Troparia.
When by your Cross, O Christ, you had made us new instead of old, instead of corruptible incorruptible, you commanded us to live worthily in newness of life.
Though you had been locked in the tomb with your finite flesh, O Christ, as infinite you arose; and when the doors were shut you came to your Disciples, O All-powerful.
By keeping your wounds, O Christ, which you had borne willingly for our sakes, you gave your Disciples proof of your glorious Resurrection.
Ode 4. The Irmos.
Great is the mystery of your dispensation, O Christ! And foreseeing this in a divine vision from above Avvakoum cried out to you: ‘You have come forth for the salvation of your people, O Lover of mankind.
Troparia.
He tasted gall, healing the tasting of old; but now with honeycomb Christ gives the Forefather a share in illumination and his sweet participation.
You rejoice as you are searched; because for this, O Lover of mankind, you invited Thomas, offering your side to the disbelieving world, confirming, O Christ, your Rising on the third day.
The Twin, drawing wealth, O Benefactor, from the inviolate treasure of your side pierced by the lance, has filled the whole world with wisdom and knowledge.
Your all-blest tongue is hymned, O Twin, for, being filled with grace from the touch, it was the first to devoutly proclaim Jesus the Giver of life to be God and Lord.
Ode 5. The Irmos.
Rising in the night we hymn you, O Christ, like the Father without beginning and the Saviour of our souls. Grant peace to the world O Lover of mankind.
Troparia.
Coming to his disheartened friends the Saviour by his presence drives away all dejection and rouses them to leap for joy at his Resurrection.
O truly laudable, dread enterprise of Thomas! For boldly he handled the side which blazed with the divine fire.
You showed us that Thomas’ unbelief was mother of belief, for in your wisdom you arrange all things for good, O Christ, as Lover of mankind.
Ode 6. The Irmos.
You saved the prophet from the whale, O Lover of mankind, lead me up too, I pray, from the deep of offences.
Troparia.
You did not leave Thomas, Master, plunged in the deep of unbelief when you stretched out your palms for investigation.
The Saviour said, ‘Handle me and see that I have bones and flesh. I am not altered.
Thomas, who was not present at your first entrance, handled your side and believing acknowledged you.
Ode 7. The Irmos.
When the harmony of music summoned the peoples to worship the image, the Children of David, singing the ancestral songs of Zion, broke the ominous decree of the tyrant, and changed the flame to dew, as they sang the hymn, ‘O highly exalted, our God and the God of our fathers blessed are you’.
Troparia.
It is first and mistress of days, this light-bringing day, on which it is fitting for God’s new people to rejoice, for with trembling it bears the type of the age to come, as it completes the Eight. O highly exalted, our God and the God of our fathers.
Thomas the Twin, who alone was bold, and brought blessing by his faithless faith, banished misty ignorance in all the ends of the earth by his believing unbelief; while for himself he wove a crown as he wisely said, ‘You are our God, O highly exalted, our God and the God of our fathers; blessed are you’.
Not in vain did Thomas doubt your Rising, not in vain declare, but he hastened, O Christ, to show to all the nations that it was undoubted; and so having through unbelief come to belief he taught them all to say, ‘You are our God, O highly exalted, our God and the God of our fathers; blessed are you’.
Fearfully placing his hand, O Christ, in your life-bearing side, trembling he felt the double force, O Saviour, of the two natures united unconfusedly in you, and with faith he cried, ‘You are our God, O highly exalted, our God and the God of our fathers; blessed are you’.
Ode 8. The Irmos.
The Lord who protected the Youths in the flame of fire of the burning furnace, and came down to them in the form of an Angel, praise and highly exalt to all the ages.
Troparia.
Longing for the joy of seeing you, at first Thomas did not believe; but when found worthy of this sight he called you, Master, Lord and God, whom we highly exalt to all the ages.
The Lord who bore with Thomas’ unbelief, showed him his side and was closely examined by his hand, praise and highly exalt to all the ages.
Your curiosity, O Thomas, opened for us the hidden treasure, for with a tongue inspired you declared him God and said ‘Praise Christ and highly exalt him to all the ages’.
Ode 9. The Irmos.
You, the shining lamp and Mother of God, the manifest glory and higher than all creatures, in hymns we magnify.
Troparia.
Your shining and brilliant day, O Christ, the grace, all light, in which, lovely in your beauty, you came to your Disciples, we magnify.
You whose side was handled by a hand of dust and did not burn it with the fire of your divine and immaterial Being, in hymns we magnify.
You, O Christ, who arose from the tomb as God, we who see not with our eyes, but who have believed with the longing of the heart, in hymns we magnify.
