Akathist to The Theotokos – Heading to Egypt
In continuation of our akathist to the Theotokos series, let’s cover the seventh set of prayers! This week all of humanity comes together to sing the praises of the Theotokos.
If you missed the first six articles, be sure to read them first! Start with https://thebyzantinelife.com/akathist-to-the-theotokos/ and then follow it up with https://thebyzantinelife.com/ineffable-akathist/. Next there is https://thebyzantinelife.com/akathist-john-baptist/. Then you can read https://thebyzantinelife.com/akathist-nativity/ and https://thebyzantinelife.com/akathist-magi/. Finally, the last published akathist article: https://thebyzantinelife.com/akathist-egypt/.
The Seventh Set of Prayers of The Akathist to the Theotokos
Kontakion 7:
As Simeon was about to leave the present deceitful world, you were entrusted to him as an infant, but you made your self known to him as the Perfect God. Wherefore he marveled at your wisdom beyond words, and cried out: Alleluia!
Oikos 7:
The Creator displayed a new creation to us who had come from him: he came forth from a womb that had received no seed, and he left it intact as it had been, so that at the sight of this marvel, we would sing to her and cry out:
Rejoice, O Blossom of incorruption;
Rejoice, O Crown of self mastery!
Hail, O you who shone forth as a Sign of resurrection;
Hail, O you who displayed the life of angels!
Rejoice, fruitful Tree from whom believers feed;
Rejoice, shady Glen where many are sheltered!
Hail, O you who have borne the Guide of the lost;
Hail, for you have borne a Deliverer for the captives!
Rejoice, O our Advocate before the just judge;
Rejoice, Indulgence of many who have fallen!
Hail, O Stole for those who lack freedom to speak;
Hail, O Tenderness who exceeds all desire
(Refrain): Rejoice, O Bride and Maiden ever pure! /OR/ Rejoice O Unwedded Bride!
*Note, I alternated the verses beginning with hail or rejoice to give a taste for how each sounds. When praying, however, you should either begin each line with Rejoice, or begin each line with Hail. These are simply two translations of the same word. I typically use rejoice, as it is more common to Byzantine translations of the “Hail Mary” prayer, as well as I find the two syllable word to be more effective for the tones.
Akathist Kontakion 7 – The Prophesy of Simeon
As Simeon was about to leave the present deceitful world, you were entrusted to him as an infant, but you made your self known to him as the Perfect God. Wherefore he marveled at your wisdom beyond words, and cried out: Alleluia!
This section of the akathist begins by reminding us of the Encounter of Our Lord, otherwise known as the Presentation in the Temple. We also recall Simeon at every baptism, and sing a hymn of his words during the churching. Tradition holds that Simeon was one of the 70 translators of the Old Testament into Greek. When he reached the passage regarding the virgin giving birth, he thought of using the word woman or maiden instead. At this point, an angel appeared to Simeon and prophesied that Simeon would see the fulfillment of this scripture passage (Isaiah 7:14). And so Simeon lived a long time awaiting Christ’s birth.
Given the extraordinary span of his life, we can wonder whether Simeon was eager to finally face death. Certainly witnessing the miracle of God coming down to Earth, born as a child brought Simeon peace. He sees his God come to live in the “present deceitful world” through a virgin. And he holds this child, the salvation of Israel and the gentiles, in his own arms!
Simeon experienced a great hope, awaiting the Nativity of Christ. We too have a great hope, that through our participation in the life of the Church we may know, love, and serve God, and so join Him forever in Heaven.
Oikos 7 – Praises from Mankind
The Introduction
The Creator displayed a new creation to us who had come from him: he came forth from a womb that had received no seed, and he left it intact as it had been, so that at the sight of this marvel, we would sing to her and cry out:
Just as Simeon awaited a virgin giving birth after an angel appeared to him during the translation of Isaiah 7:14 (Therefore the Lord himself will give you a sign. Look, the virgin is with child and shall bear a son, and shall name him Immanuel), so the focus of this part of the akathist is on Mary’s virginity. Mary’s birth brought about a new order to the world. Eve, the first “immaculately conceived” woman, fell from grace. Mary, the only other woman brought into this world without the stain of sin, retained her purity. In this way she prepared the world to recieve Christ.
And we, born after Christ, or in the year of our Lord, rejoice that we live in this world. We who see a world already experiencing the redemption of Mary’s virginity. And the redemption of Christ her son, through the cross and resurrection. And so it is we who sing these verses to the Theotokos.
Rejoice, O Blossom of incorruption; Rejoice, O Crown of self mastery! Hail, O you who shone forth as a Sign of resurrection; Hail, O you who displayed the life of angels!
These verses all reference the fact that Mary is a virgin. Or rather, that she is the Virgin. No other virgin on earth matches her purity. She is entirely incorrupt, and perfectly self disciplined. Her virginity is a sign of the renewal of the world, and a sign of the life to come. We have consecrated virgins in the church modelled after the virginity of Mary (and in extension, of Christ). The virginity of Mary is modelled after the life of the angels, who live chastely in Heaven. Just as we all will one day.
Rejoice, fruitful Tree from whom believers feed; Rejoice, shady Glen where many are sheltered! Hail, O you who have borne the Guide of the lost; Hail, for you have borne a Deliverer for the captives!
In these lines, we see a mimicking of past parts of the akathist. The Theotokos is a haven for souls, our safe shelter, protection, and guide. She enlightens us with her wisdom. She is the milk and honey for our souls. These lines are particularly reminiscent of the second part of the akathist, which used earthy images by John the Forerunner. And they are also very reminiscent of the sixth section, wherein we saw Mary take Christ to Egypt.
Rejoice, O tree of shining fruit, whereby the faithful are nourished:
It is through Mary that God sends us His graces, and so it is we feed from her hands. And so we have the imagery of her as a fruitful tree.
The next metaphors remind us of three things. First, that Mary will protect as where we area (sheltering us). Second, she will bring us to where we need to be (with her son). Third and finally, she will remove us from where we shouldn’t be (in captivity to sin). No matter what our problem, she knows the solution. And she will always bring us closer to Christ in order to help us see the truth in Him.
Rejoice, O our Advocate before the just judge; Rejoice, Indulgence of many who have fallen!
Mary is merciful just as God is merciful. She advocates for us as our Mother, saving the souls of many who otherwise might have been damned. And she intercedes to her son for mercy and forgiveness on our behalf.
During the Divine Liturgy, we constantly ask for Mary’s intersession. “Through the prayers of the Mother of God, O Saviour, save us.” Through these words and many more we remember to offer ourselves to God through Mary. And like Rebecca, who made Jacob pleasing to his father, the Theotokos will make us pleasing in the sight of God, our father!
Hail, O Stole for those who lack freedom to speak; Hail, O Tenderness who exceeds all desire.
The Theotokos, already named voice of the apostles, here takes upon the yoke of the voiceless. Other translations express this line with the Theotokos as the “compassionate garment of the naked.” And so with this line we may picture the icon of the protection of the Mother of God. There she spreads her veil over all the people. How better to be clothed than by the robe of the Queen? And she thereby shows herself as the greatest protection we may ever hope for!
With this in mind we also may call her the “Tenderness who exceeds all desire.” Or the “love that vanquishes all desire.”
In these titles we describe the Theotokos both as God sees her, and as she is to us. For by her wondrous beauty and virtue Mary is the one who has captured the heart of God. And she is the “celestial ladder by whom God came down.” Indeed, there is no woman more desirable than Mary. She is always the sweetest mother, which is why we have the Akathist prayer in the first place! We have so much to be grateful to the Theotokos for. And we could usually use a reminder of just how wondrous are the gifts and talents God bestows on her.
The Byzantine Life
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