Revered by Orthodox believers since the 12th century. The icon depicts the Virgin Mary who raised both hands in prayer to the Almighty. On her lap sits a baby, Saint Emmanuel. This is one of the most famous icons in the Orthodox Church, which is called miraculous. Why did the icon receive such a name, and what miracles did it show to the people?
History and day of celebration
The icon of the Mother of God, called the Sign or Znamenskaya, was found in Russia in the 12th century on the Novgorod land. It was not by chance that she was revered as the defender of the Russian lands - she saved the city and its inhabitants from a bloody battle.
Initially, Novgorod was a city isolated from other lands. Residents did not want to submit to Grand Duke Andrei Bogolyubsky and defended their independence with all their might... In 1170, one of the sons of Prince Andrei Mstislav with his army approached the walls of the city and demanded to submit to the capital of Russia. He failed to convince the Novgorodians to surrender, and then the army began to besiege the walls of the city.
Saint Elijah prayed in the saint's church for three days for the salvation of his people and city before the icon of Jesus Christ. On the third day, he heard a divine voice, which ordered him to take the icon of the Mother of God in the church on Ilyinskaya Street and carry it to the walls of the city.
Archbishop Elijah has a hope of salvation. He fell in front of the image of Christ and prayed all night. The next morning he gathered all the clergy and townspeople and told about the Epiphany. Then it was decided to follow the command of the Savior and bring the icon of the Mother of God.
When the priests came to the church for her, the first miracle happened - they could not pick her up and move her from her place. Then Archbishop Elijah fell in front of the icon and in tearful prayers turned to the Mother of God. The holy image seemed to tremble, which meant the favor of the higher powers.
The icon was solemnly erected on the city wall and its face was directed towards the enemies who besieged Novgorod. When an enemy arrow pierced the holy image, tears flowed from the eyes of the Mother of God, and the icon itself turned its face to the city. The attackers were attacked by fear and horror, and inspired by the miraculous divine omen, Novgorod soldiers rushed with renewed vigor against the enemies.
Since then, the image of the Mother of God, which protected the city from the siege, began to be called the "Sign". According to the old style, the day of veneration of the icon is celebrated on November 27. In the Julian calendar, the Znamensky image is honored on December 10.
Wonders
The image is famous for its miracles. There are many legends and legends about his divine power. The icon saved some of them from diseases, while others helped them escape from fires and enemy raids.
- In the 14th century people who came with her were healed from the plague that broke out in those days.
- In 1356 the Church of the Savior, where this icon stood, caught fire. The calamity ended after a prayer service before the holy image of the Virgin Mary.
- In the 16th century the icon again saved the inhabitants of the city from fire.
- Early 17th century the icon protected the people of Novgorod from the Swedish invasion. When the enemy troops entered the temple, an unknown force threw them back. Frightened, the Swedes wanted to flee the church, but its gates suddenly closed.
- In 1636 The Znamensky temple tried to rob Luke Smelters. When he tried to take the icon in his hands, divine power pushed him away, and he fell unconscious. Waking up in the morning, the thief repented and told everyone about the next miracle of the Znamensky image.
What are they praying for?
The Znamenskaya icon of the Mother of God is considered an intercessor for all who need help and strength. Since she became a defender from enemies, lists have been drawn from her, which later also saved cities from diseases and the onset of enemies. This icon truly became the intercessor of the Russian lands and gained the glory of a miraculous image. What else is it customary to pray in front of the face of the Znamenskaya Virgin Mary?
- about reconciliation warring
- about the world and peace in the family
- about healing from diseases
- about rescue from fires and natural disasters
- about theft protection and criminals
- about intercession before enemies and envious people
Lists icons
Lists of the Sign of the Mother of God are also revered throughout Russia. Lists are copies that were redrawn by icon painters from different parts of the Russian land. In total, about ten copies are known, some of which have not survived to our days.
Prayers
Prayer
Oh, Most Holy and Most Blessed Mother of the Sweetest of our Lord Jesus Christ!
We fall and worship You in front of Your holy miraculous icon, which recalls the wondrous sign of Your intercession, to Great Novugrad from it, revealed in the days of the ratnago to this city of invasion.
We humbly pray to Thee, the Omnipotent of our kind to the Intercessor: as if you were an ancient father to help, then you accelerated us, so now we are weak and sinful of Your Mother's intercession and welfare. Establish the holy Church, your city and our entire Orthodox country and all of us, who fall to you with faith and love and tenderly ask with tears of your intercession, have mercy and preserve.
To her, All-Merciful Lady! Have mercy on us, overwhelmed by many sins, stretch out to Christ God who welcomes your hand and stand for us before His goodness, asking us for forgiveness of our sins, a pious, peaceful life, a good Christian death and a good answer to His terrible judgment, let Thou be saved to all. Through our prayers, we will inherit the bliss of paradise, and with all the saints we will sing the Most Honorable and Magnificent Name of the Worshipable Trinity, the Father and the Son and the Holy Spirit, and Your great mercy to us forever and ever. Amen.
Troparion
Like an invincible wall and a source of miracles, having acquired Thy Rabbi, the Most Pure Mother of God, we overthrow the resistance militias. We also pray to Thee, grant peace to Thy hail and great mercy to our souls.
Kontakion, voice 4
An honest sign of Your image is celebrated by Your people, the Mother of God, who have given you a marvelous victory against your city that resists Your hail, so we cry out to You by faith: Rejoice, Virgin, praise Christians.
Exaltation
We magnify Thee, Most Holy Virgin, God's Chosen Young Woman, and we honor Your holy image, and sharpen healing for all those who flow with faith.
The most ancient image of the Mother of God "Sign" in Russia is the Novgorod icon, painted in the second quarter - the middle of the 12th century. But the name "Sign" begins to associate with it, oddly enough, only at the end of the 15th century, especially clearly - from the 16th century, and finally consolidated in the 17th. Apparently, they began to celebrate the feast of the icon on November 27, even before the miracle of the Novgorodians appeared by it, which happened on February 25, 1169 (1170). In the Novgorod First Chronicle, it is reported that the Novgorodians defeated the Suzdal people "by the power of the cross and the Holy Mother of God," that is, any name has not yet been associated with the icon. The chronicler calls the icon simply "the Holy Mother of God", without a specific epithet. The word "sign" then, as usual, was used in the same sense as in V.I. Dahl: “A sign is a sign, sign, omen; stamp, tamga, seal; a natural phenomenon or a miracle for a sign, proof; foreshadowing of something. "
The etymology of the word "sign" is directly related to the verb "know". Indo-European ĝen - "to know" is identical to ĝen - "to be born, to be born" and comes from this latter. It is precisely the concepts “to be born” and “to know” that make up the meaning of the word “sign”.
Let's consider the symbolic and theological meanings of the iconography of the image. At the same time, let's not forget about the conventions of the language of the icon and the difference between the image and the depicted one. I.K. Yazykova writes: “At the moment of contemplating the icon, the praying person seems to open up the holy of holies, the inner Mary, in whose depths the God-man is conceived by the Holy Spirit”. Let us emphasize this “as it were”. With this reservation, one of the meanings of the circle in which Emmanuel is depicted should be understood and perceived as symbol revelations. But anyway revelations - Divine sign. And although the most intimate is revealed to us, nevertheless this is only the first stage of the icon's conversation with us, when a sign is "a foreshadowing of something." On the second step, the Mother of God, knowing Savior even before Christmas, still in the womb, gives birth - on the icon, as it were, he sends forever - the Divine Infant into the world for the salvation of the human race.
The hands of the Mother of God are raised to the sky, they are open to meet the One who is higher than the whole universe, and at the same time they bless those who are praying. This is a very ancient gesture of prayer: according to Tertullian's testimony, the hands of Christians of his time lifted up and stretched out, "imitating the passion of the Lord." The prayerfully raised hands of the Theotokos also mean intercession for people before God. The inscription on one of the Byzantine seals of the early 13th century reads: "Stretching out Your hands and bringing Your intercession to the entire universe, give me Your cover, O Most Pure One, for what I must accomplish." With his hands raised to heaven, Moses also prayed during the battle of the Israelites with the Amalekites: “And when Moses raised his hands, Israel prevailed, and when he lowered his hands, Amalek prevailed; but Moses' hands became heavy, and then they took a stone and placed it under it, and he sat on it, while Aaron and Hor supported his hands, one on one side and the other on the other. And his hands were lifted up until the sun went down ”(Ex. 17: 11-12). Here, the significance of the entire psychophysical side of prayer is clearly confirmed: it is not enough to pronounce words in the heart, the posture of the prayer and his gestures play an important role. Let us also pay attention to the theme of light and grace that accompanies this gesture. The name "Aaron" is translated as "mountain of light", "Or" - "light". And the hands of Moses himself were "raised before the sun went down," that is, the hands, supported by the "lights," reached out to the Light and received the grace of God. In the same way, during the liturgy, the priest stretches out his hands before the altar, exclaiming: "Woe we have hearts." Therefore, we can talk about the canonicity of this gesture, which has been used since ancient times in the liturgy, about a kind of connection through this gesture of the Old and New Testaments.
The same is inherent in the iconography of the Theotokos image "The Sign". And here we see the fulfillment of the Old Testament in the New. The Divine Infant is figuratively conditional, but eternally is born to the world to save him. Therefore, He is often placed in a mandorla, through the circles of which Divine energies seem to emanate into the world (again the theme of light and grace, reflected even in the color of Emmanuel's clothes). Mandorla in this case acts as sign movements - movements of the Baby and light. And when, during the siege of Novgorod, the arrow of the Suzdal people hit the icon and the icon turned away from the attackers, the Suzdal people thereby lost their light and grace, and the Novgorodians, on the contrary, received this grace for decisive action and victory over the enemy. Recall that the Greek. ενέργεια is translated as an active force, and a sign, according to V.I. Dalia, there is a sign. But in Greek. the sign - σημειον is a wonderful sign, not an ordinary one. In the Novgorod Festive Menaion (c. The second quarter of the XIV century), this word in relation to the miraculous icon is used precisely in the meaning of "omen", "miracle". Another purpose of the mandorla in this case is to emphasize the Christocentrism of the icon: both by concentric circles around the Infant God - “Light came into the world” (John 3:19), and by its high hierarchical status in the system of icon-painting symbols. The outstretched hands of the Divine Infant from the medallion Great Panagia (from the Greek Παναγία - All-Holy) indicate the penetration of eternity into time, which means - the abolition of time, which is characteristic of the Orthodox worldview.
So, the first meaning of the "Sign" icon is revelation. At the same time, it also has another meaning: Christians on their part recognize The birth and coming into the world of the Savior, know Him and testify of Him as recognized... That is, birth (γέννησις), in fact, takes place in the name of creation (γένεσις), in order to return creation to the Divine plan: so that man becomes a created god by grace. In other words, without separation and confusion, a dual unity of “God and me” arises - the unity about which S.L. Franc. Let us recall that the word "Deity" in theology indicates a property, to nature, and the word "God" refers to a Person. As a supratemporal or timeless act, the words of the prophet Isaiah are fulfilled: “Behold, the Virgin in her womb will receive and give birth to a Son, and they will call His name Immanuel, which means: God is with us” (Isaiah 7:14; Matthew 1:23). In the 15th century, this text of Isaiah is presented not only on the icons of the prophetic order of the iconostasis, as in the Assumption Cathedral of the Kirillo-Belozersky Monastery, but also serves as the basis for free literary arrangements, in which the word "sign" is used in relation to prophecy.
The religious experience of prayer communication with the icon allows one to discover in oneself a new state, filled with Divine energies. The Greek term ένθεος - letters is suitable for its designation. "Filled with deity." This state is indicated by the words of Christ: "The kingdom of God is within you" (Luke 17:21). We are clothed in Christ, and Christ dwells in us. In this case, on the personal level, a real relationship is established between the Archetype and man through the medium of the icon, and on the public level, the icon becomes a national shrine. So the sacred guardian of Veliky Novgorod became the image of the Mother of God "The Sign". This icon was considered in Byzantium and in Russia also the patroness of the Church, which explains the frequent use of its iconography on the seals of monasteries, dioceses and metropolises, in the lunettes above the entrance to the temple, in the conch of the apses. There are grounds for establishing a connection between the image of the Mother of God "The Sign" with the icon of the Annunciation. If in the bosom of Mary “the God-man is conceived by the Holy Spirit,” as I.K. Yazykov, then this is the beginning of the fulfillment of the prophecy about Emmanuel: the good news has passed into the stage of its implementation. Therefore, E.S. Smirnova is absolutely right, considering the images on the reverse side of the icon to be images of Joachim and Anna, and not the Apostle Peter and Martyr Natalia, as V.N. Lazarev with followers. The theme of the Incarnation is central for the icon "The Sign" (therefore, this iconography is canonical for the center of the prophetic rank of the iconostasis). Both sides of the famous Novgorod image with an increase in content testify precisely to the Incarnation. Otherwise, the theological connection between the obverse and the reverse of this icon is lost, which contradicts the practice of church life. A similar connection was present in the overwhelming majority of portable Orthodox images.
A special rite in honor of the Mother of God, called the Rite of the Exaltation of Panagia, is directly associated with the icon "The Sign". But we know that Encolpion is also called Panagia - a small image of the Mother of God worn by the bishop on his chest over vestments, and a prosphora, from which a particle was removed during the liturgy in memory of the Most Pure. During the meal, the prosphora was always placed on a special dish - panagiar - with the image of Our Lady of the Sign, often surrounded by prophets. On the Byzantine panagiarias of the 12th-13th centuries one can see the inscription: “Christ is Bread. The Virgin gives the body to God the Word. " The inscription was applied not only for decoration; its meaning was to mysteriously combine the rank Panagia and the meaning of holy bread - the body of Christ, received by Him from His Mother. So rank Panagia brings us back to the theme of the Incarnation.
The genealogy of the iconography of the Sign goes back to the image of Oranta, which in Russia was also called the "Unbreakable Wall", because "they considered the intercessor of" all cities, suburbs and villages "in the struggle against the eternal enemies - steppe nomads." Is it correct to believe that Oranta was portrayed as an intercessor, starting with the paintings of the catacombs? In them you can see many images similar in iconography: this is how, for example, the souls of the dead who prayed for the still living Christians were originally depicted.
Oranta was and is a symbol of the Heavenly Church. She became such fully and consciously from the moment when she was identified with the personality of the Mother of God. Already in the catacombs, "under the image of a praying wife, the ancient Christians sometimes used to depict none other than the Blessed Virgin Mary", accompanying the frescoes with the inscriptions "Maria" and "Mara". Nevertheless, "in these orants we have not a portrait, individual type of the Mother of God, but a conventional image of Her, accepted for every staid Christian woman." However, in the stamp "Ascension" of the ampoule of Monza (the iconography of the stamps dates back to the 4th-6th centuries), we see Oranta already, undoubtedly, in the face of the Mother of God, we see Her as the personification of the Apostolic Church.
From the 9th century, they began to paint the Most Pure in the apse conch. As I.K. Yazykov, since then “the theme of intercession acquires a broader aspect: the prayer of the Mother of God connects together the Kingdom of Heaven, represented in the upper part of the temple, with the“ world of the valley ”- at Her feet. The Mother of God of Oranta, as it were, reveals herself to meet Christ, who descends through Her to earth, incarnates in a human form and sanctifies human flesh with His Divine presence, turning it into a temple - hence the Mother of God Oranta is interpreted as the personification of the Christian temple, as well as the entire New Testament Church. "
Serbian iconographers in the XIV century painted a fresco similar to the Novgorod icon "The Sign", where the Mother of God, depicted in full height, is not dressed in her usual tunic, but in a chiton with clavs. Similar examples can be seen in some of Oranta's frescoes in the catacombs. The Mother of God in this case was understood as the Church itself and as a messenger. If earlier the intercession of the Most Pure One meant movement from the lower to the higher, then here it is understood as apostolic and directed from the higher to the lower.
Photographers of the image of Our Lady of the Sign have also been known since the 4th century (the catacombs of St. Agnes in Rome) and, judging by the absence of a halo in the Infant God, were created before the First Ecumenical Council, that is, before 325. And in the 5th-6th centuries they were already written on icons and in wall paintings of churches, minted on coins, reproduced on the seals of Byzantine emperors, which speaks of their Constantinople origin. This iconography has been especially widespread since the 11th-12th centuries and becomes popular throughout the Orthodox oecumene. Nevertheless, many art historians consider the time of this edition to be only the middle of the 11th century, referring to the surviving images of coins (nomism of Empresses Zoe and Theodora, 1042) and to sphragistics (seals of Empress Eudokia Makremvolitissa, wife of Constantine X in 1059-1067. and Roman IV in 1068-1071). Apparently, the confusion here is due to the fuzzy classification of the names of iconographic types, since the tradition of fixing stable names of one type or another of the Theotokos icons was formed only by the time of the decline of the Byzantine Empire, and possibly later, already in the post-Byzantine time.
According to I.K. Linguistic, the iconography of Oranta is a shortened and truncated version of the image of the Mother of God "The Sign". Such an opinion cannot but raise objections. Since the version of Oranta is older than "The Sign", the first cannot be a "shortened version" of the second: you can only truncate what is already there. Here we are not dealing with a reduction in the iconography of an image, but with its construction. Therefore, the "Signs" scheme is also more complex than Oranta's scheme, and not only externally, but also internally. “This is the most theologically rich iconographic type,” IK herself is convinced. Yazykov.
We have already made sure, using the example of Cypriot frescoes, in the undoubted connection between the images of the image of the "Sign" and the image of Our Lady of Vlachernitis, which only confirms the understanding of the word "sign" as a miracle, because the events of 910 that took place in the Vlakherna church have been celebrated by the Russian Orthodox Church for more than eight hundred years as a holiday of the Protection of the Mother of God. Apparently, it is natural that the icon is called "The Sign" only in Russia and nowhere else. In other countries, it is known under other names, mainly taken from akathists.
In the art of the Byzantine circle, several terms were used for this iconography, which are often used by art historians: "Platitera" (from "Πλαντυτέρα τόν ουρανόν" - "Shirshaya heaven", from the liturgy of St. Basil the Great), "Episcepsis" ("Επίσκεψις" , Intercessor ")," Megali Panagia "(" Μεγάλη Παναγία "-" The Great All-Holy ")". Let's add here "Pantonassa" ("παντο" - "everything" + "νάσσα" from "ναίω" - "to live, to inhabit; to be; to inhabit").
A certain iconographic connection between the image of the Mother of God "The Sign" and the icon should be noted. Our Lady Nicopeia (Victorious). During the restoration of the Blachernae Church (1030-1031) during the reign of Emperor Roman III Argir, the builders discovered an icon walled up in the wall, which was hidden from the iconoclasts, most likely in the 8th century under the Emperor Constantine Copronymus. The found image was described by the witness of the events John Skylitsa. Its text has long been understood as a description of a version identical to that of the Novgorod icon "Sign", however, modern researchers have made a more accurate translation, from which it follows that the Mother of God holds the mandorla with the Divine Infant in Her hands. This is how Nicopeia was found, known since pre-iconoclastic times. A similar Sinai icon of the 7th century has survived to this day. The role of this version, according to academician N.P. Kondakov and V.N. Lazarev, echoes the role that the Novgorod shrine is called to play - the icon of the Mother of God "The Sign".
Note how accurately our ancestors gave the name to the image! The miracle is inextricably linked with this icon. Especially for Novgorodians. Miraculously, they received help from her during the siege of the city by the Suzdal people. In 1356, the fire that broke out in the church died down after a prayer service in front of this icon. In 1611, the Swedes were thrown out of the Znamensky Cathedral, trying to rob it. Relatively recently, many attendees witnessed a heavenly phenomenon: on August 15, 1991, when the icon was handed over from the museum, where it was kept for a long time, to the Novgorod diocese, a rainbow surrounded the golden dome of St. Sophia Cathedral, and then began to rise and dissolve in the clear, cloudless sky.
In conclusion, we recall that the word "miracle" is derived from the verb "chuti" - that is, "hear, feel." God, taking into account human nature, turns to him with the help of signs to save his people. While we “feel” the omnipresence of God and the universal protection of the Mother of God, we can hope for Her intercession and help in sorrows. And through Her image "The Sign" the luminous grace of God will continue to descend upon us.
Icon of the Mother of God "Sign"
Novgorod Icon of the Mother of God "Sign"
History testifies to the innumerable mercies of the Most Holy Theotokos to the Russian Orthodox people, manifested through Her holy icons.
One of the most revered icons among our people is the Novgorod icon "The Sign". Icons of the Mother of God of this type appeared in Russia very early, and they began to be called so after the miraculous Sign from the Novgorod icon.
In 1170, during the time of grave civil strife, the united regiments of Russian appanage princes moved to the Novgorod land to conquer free Novgorod. All Novgorodians prayed day and night for the deliverance of the city. Holy Archbishop John, praying in front of the image of our Lord Jesus Christ, heard a voice: "Go to the Church of the Holy Savior on Ilyin Street, and take the icon of the Holy Mother of God, and put it in the prison of the opposing people."
Having performed a prayer service in the Church of the Holy Savior, Archbishop John, in the presence of the praying people, raised the icon to the city wall. When the regiments that surrounded Novgorod began an attack and showered the defenders of the city with a hail of arrows, one of the arrows hit the holy face of the icon. And the icon turned to face the city, and holy tears flowed from her eyes, watering the phelonion of the archpastor. “O great and glorious miracle! It is not the essence of tears, but a merciful Omen ”- exclaims the chronicler. By this miraculous image, the besieged was given a sign (sign) that the Queen of Heaven was praying before her Son for the deliverance of the city.
At the same moment, an incomprehensible fear seized the attackers, and the Novgorodians pursued the enemy who had taken flight.
Since that time, the name "Sign" was assigned to the icon and subsequently the celebration of the miraculous icon was established on November 27.
In 1352, through prayer in front of this icon, those who were struck by the plague received healing.
In gratitude for the numerous blessings performed by the Mother of God, the citizens of Novgorod built a special church, and in 1356 the icon from the Church of the Transfiguration of the Savior was triumphantly transferred to the new Church of the Sign of the Most Holy Theotokos, erected in 1354, which later became the cathedral of the Znamensky Monastery.
In the middle of the 15th century in Novgorod, the icon "The Battle of Novgorodians with the Suzdals" was painted, which served as a model for other icons on this topic. Connoisseurs of Russian icon painting compare this icon with the "Praise of the Sign" created by Hieromonk Pachomius the Serb. Two canons have been written in honor of the icon of Our Lady of the Sign. The first was written around 1440 by the Serb hieromonk Pachomius Logofet, who came to Russia from Athos.
The glory of the holy icon "The Sign" is great. Over the next centuries, some of the lists were glorified by miracles. These include the icons of Mirozhskaya, Abalatskaya, Tsarskoselskaya, Kurskaya-Korennaya and many others.
Looking at the holy icons of the Blessed Virgin, believers People are lifted up in spirit in prayer, asking for mercies and bounty, intercession for salvation and sending peace to our country and the whole world.
Kontakion 5
The divine star, the icon of Thy Sign, the Virgin of the Virgin, the great Novgrad with the radiance of many miracles, spiritually enlighten, endlessly exuding grace-filled healing to all the faithful, zealously flowing to her. Do not deprive us of Thy gracious illumination and Thy merciful generosity by the godly worship of those who honor Thy miraculous icon, so we praise God with gratitude: Alleluia.
07.12.2015Monday
Troparion, voice 4
Like an invincible wall and a source of miracles, having acquired Thy Rabbi, the Most Pure Mother of God, we overthrow the resistance militias. However, we pray to Thee, grant peace to Thy city and to our souls great mercyKontakion, voice 4
An honest sign of Your image is celebrated by Your people, the Mother of God, who have given you a marvelous victory against your city that resists Your city, so we cry to You by faith: Hail, Virgin, praise Christians
Dear brothers and sisters!
November 27 / December 10 The Russian Orthodox Church honors the image of the Mother of God "The Sign", which is especially loved in our Fatherland.
The icon "The Sign" is of the Oranta type ("praying"), it depicts the Most Holy Theotokos with arms raised and outstretched to the sides, palms outward, that is, in the traditional gesture of intercessory prayer. The hands of the Mother of God are raised to the sky, they are open to meet the One who is higher than the whole universe, and at the same time they bless those who are praying.
The prayerfully raised hands of the Theotokos mean intercession for people before God. An inscription on one of the Byzantine seals of the early 13th century. reads: "Stretching out Your hands and bringing Your intercession to the whole universe, give me Your cover, O Most Pure One, for what I must accomplish." With his hands raised to heaven, Moses also prayed during the battle of the Israelites with the Amalekites: “And when Moses raised his hands, Israel prevailed, and when he lowered his hands, Amalek prevailed; but Moses' hands became heavy, and then they took a stone and placed it under it, and he sat on it, while Aaron and Hor supported his hands, one on one side and the other on the other. And his hands were lifted up until the sun went down ”(Ex. 17: 11-12).
Images of the Mother of God, similar to the icon of the Sign, are found at the dawn of the Christian era. The earliest is the image of the Virgin from the catacomb of St. Agnes in Rome, dating back to the 4th century, where the Virgin is depicted with a Divine baby on her knees. Further, the tradition develops in Byzantine icon painting. In Greece, a similar image is usually associated with the Nativity of Christ, and only in Russia did it also become a Sign, a sign of the Mother of God's mercy to people. The iconography is based on the prophecy of the Savior's incarnation ("... The Lord Himself will give you a sign: behold, the Virgin in her womb will receive and give birth to a Son, and they will call His name Immanuel" (Isa. 7:14)).
XII century. The chronicle reports that the Novgorodians defeated the Suzdal people "by the power of the cross and the Holy Mother of God", that is, any name has not yet been associated with the icon. The chronicler calls the icon simply "the Holy Mother of God", without a specific epithet. The word "sign" then, as usual, was used in the same sense as in V.I. Dahl: “A sign is a sign, sign, omen; stamp, tamga, seal; a natural phenomenon or a miracle for a sign, proof; foreshadowing of something. " The icon of the Most Holy Theotokos "The Sign" is reverently revered throughout Russia. Many of her lists, such as the icon of the Virgin of the Sign of Kursk-Root, Abalatskaya and others, also became famous for miracles. Traditionally, in front of the icon of the Most Holy Theotokos "The Sign" they pray for deliverance from internecine warfare, during a disaster and the invasion of enemies, for the healing of blindness and eye diseases, during epidemics, for the protection and blessing of our compatriots forced to wander around the world, for the reconciliation of warring parties, for an end disasters and from thieves.
About the icon of the Mother of God "Sign" of Abalak (Abalatskaya):
This icon was painted on the following occasion: during the reign of Mikhail Feodorovich, one lonely widow lived on the Abalak churchyard. Once dozing off, she saw in the air the image of the Sign of the Most Holy Theotokos with images on the sides of St. Nicholas and the Wonderworker and the Monk Mary of Egypt, and heard a voice from the image: “Mary! Announce this vision to the people and tell them to build on the Abalak churchyard, on the right side of the dilapidated Transfiguration, a new wooden church in the name of the Sign of the Most Holy Theotokos, in ancient Novgorod, with chapels on one side of St. Nicholas, and on the other the Venerable Mary of Egypt. " After that, the vision ended and Mary woke up. Out of shyness, she said nothing to anyone. After a while, not in a dream, but in reality, the widow had the same vision again, only with a slight difference. But even after this vision, Mary, fearing ridicule, did not say anything. Soon she had a third vision, as well as a second - in reality. After that, Mary went to her confessor, told him all three of her visions and asked him to announce them to the people. But the confessor did not announce. After the fourth vision, the widow began to tell the whole people and the priests about what had happened.
In Tobolsk Cathedral, in order to make sure of the justice of the visions, they showed the widow the image of the Sign of the Mother of God (which she had never seen), she immediately said that she had seen this in a vision. Everyone believed her, and the Right Reverend, after a severe test, blessed the Abalak parishioners to build a temple. On the Abalakskaya icon, the Mother of God is depicted in the same way as on the Znamenskaya icon, that is, with her hands uplifted and with the Eternal Child on the Persians; only with the difference that on the Abalakskaya, on the sides of the Ever-Virgin, are depicted: on the right side Saint Nicholas, and on the left the Monk Mary of Egypt.
About the icon of the Mother of God "Sign" (Kursk-Root)
The Kursk Root Icon of the Mother of God "The Sign" is the most revered icon in the Russian Church Abroad, which received the name of the Hodegetria of the Russian Diaspora. The history of its appearance is as follows: the city of Kursk, devastated by Batu, fell into desolation and overgrown with forest. The inhabitants of Rylsk hunted here. In 1295, one of them, walking through the forest, saw an image at the root of a tree, facing the ground. Raising the image, he saw that this icon is the "Sign" of the Mother of God. As soon as he raised the image, in the place where he lay, a source of water appeared. The hunter who found the icon realized that it was not a simple icon. He summoned his companions, and with joint efforts they immediately cut down a small chapel, in which they placed the acquired icon.
Residents of Rylsk, having learned about the newly appeared icon, began to visit it for worship, and numerous miracles began to flow from the icon. During the terrible upheavals of the 20th century, the Kursk-Rootnaya Kursk-Rootnaya, the miraculous icon of the Mother of God of the Sign, left Russia in 1920. She became the Guide to the Russian Diaspora, staying with all the first hierarchs of the Russian Orthodox Church Outside of Russia. Now she is in one of the temples of the New Root Desert near New York. The Russian Kursk Znamensky Cathedral contains a list of the miraculous image. It is interesting that on September 30 - October 11, 2009 the list of the Znamenie icon made 176 orbits around the Earth on the Russian spacecraft Soyuz TMA-16. The project was implemented at the initiative of the Galaktika Business and Training Center within the framework of the All-Russian Orthodox Expedition program. And in October this year, the shrine was solemnly greeted in the Ufa Cathedral of the Nativity of the Virgin. The meeting was chaired by the Head of the Bashkortostan Metropolitanate, Governor of the Ufa Diocese, Metropolitan NIKON of Ufa and Sterlitamak with a host of Ufa clergy.
The life of the great saint of the Russian diaspora John of Shanghai and the Wonderworker of San Francisco is closely connected with the Kursk-Root icon of the Most Holy Theotokos "The Sign". She accompanied the saint on his numerous trips and helped in the needs of the flock he cared for. The soul of the saint departed to the Lord during prayer in front of her. In the second prayer to the saint there are amazing lines: "... reposed from this temporary into another eternal life, instruct thee the Most Pure Lady, the Odigitria of the scattering of the Russian, with her miraculous icon of the Korennokurskaya, even a companion you appeared on the day of your repose ...". The Mother of God "The Sign" Kursk-Root healed the youth Prokhor, the future great saint of the Russian land - Seraphim of Sarov, the wonderworker of all Russia. When the boy was mortally ill, the image of the Sign with a procession was carried past his house. After the boy venerated him, a miraculous recovery followed.In the kontakion of the third akathist it is said to the monk: "... and the Lady of the world Herself appears to the suffering tyrant, bringing healing from Heaven ...".
Many churches have been built in Russia in honor of the Icon of the Mother of God "The Sign". But the most famous is the Church of the Sign of the Most Holy Theotokos in the Dubrovitsy estate of the Podolsk district of the Moscow region. The Znamensky Church is a unique monument of Russian architecture of the late 17th - early 18th centuries, which has long been included in the treasury of world art. The pillar-like white-stone building, made in the Baroque style, is raised on a high base and surrounded by an open gallery, decorated with white-stone lace made of flowers, fruits, tassels, etc.
The graceful octahedral tower of the church is topped with a gilded metal crown. The facades of the temple are richly decorated with sculptures of saints and angels, floral and plant ornaments, the walls of the four-petal tier - with diamond rustication. The Church of the Sign of the Most Holy Theotokos in Dubrovitsy near Moscow is a unique Orthodox church. After all, neither before nor after were they so abundantly decorated with sculptures. In 1910 the architect Sergei Makovsky said about the Dubrovitsky temple: “… nothing like this can be found in Great Russia again; nothing more extravagant ... just not more charming! ”.
We conclude our short story with a prayer to the image of the Most Holy Theotokos, called the "Sign":
“Oh, Most Holy and Most Blessed Mother of the Sweetest of our Lord Jesus Christ! We fall and worship You in front of Your holy miraculous icon, which recalls the wondrous sign of Your intercession, to Great Novugrad from it, revealed in the days of the ratnago to this city of invasion. We humbly pray to Thee, the Omnipotent of our kind to the Intercessor: as if you were an ancient father to help, then you accelerated us, so now we are weak and sinful of Your Mother's intercession and welfare. Establish the holy Church, Your city and our entire Orthodox country and all of us, who fall to You with faith and love and tenderly ask with tears of Your intercession, have mercy and preserve. She, the Most Merciful Lady! Have mercy on us, overwhelmed by many sins, stretch out to Christ God, who welcomes your hand, and stand before us before His goodness, asking us for forgiveness of our sins, pious, peaceful life, good Christian death and a good answer to His terrible judgment, let Thou be saved to all power Through our prayers, we will inherit the bliss of paradise, and with all the saints we will sing the Most Honorable and Magnificent Name of the Worshipful Trinity, the Father and the Son and the Holy Spirit, and Your great mercy to us forever and ever. Amen".
Holy Mother of God, save us!
Troshchinsky Pavel
Today the icon of the Mother of God of the Sign is in the St. Sophia Cathedral, in Novgorod. She became widely known in the seventeenth century, during the siege of the city of Novgorod, by the son of Prince Andrei Bogolyubsky, Mstislav. In alliance with this army, there were 70 other princes and principalities, respectively. Seeing unequal forces and a huge cloud of soldiers, the inhabitants of the city began to rely only on the help of the Queen of Heaven and the Lord Jesus Christ.
According to historical facts, Saint Jonah, who at that time was the Bishop of Novgorod, heard a voice that came from the altar of St. Sophia Cathedral. An unknown voice ordered him to take the icon of the Mother of God located in the Transfiguration Church and place it on the walls of the city, which bypassed the entire settlement.
When the icon was moved, archers were fired from the enemy, and one of the arrows hit the face of the Virgin. At that very second, tears gushed from Her eyes, and the icon itself turned to face the inhabitants of the city.
It was accepted as a miracle that the Mother of God gives a sign to all the inhabitants of the city about her prayer for their fate before Her Son. Before the townspeople had time to come to their senses from such a miracle, a great terror attacked the enemies, the whole cloud of troops, and in panic they began to beat each other with swords. Seeing this, the Novgorodians, encouraged by such signs from above, rushed into battle and won a victory in an unequal battle.
Archbishop Elijah, in honor of such a wonderful intercession, established the feast of the Sign of the Mother of God, which falls on December 10. It is celebrated by the entire Orthodox Church as a holiday of tireless prayer to the Mother of God for all Orthodox Christians, and deliverance from enemies visible and invisible.
The sign of the Virgin: iconography and meaning
In this icon, the Mother of God is depicted up to the waist with her hands raised up, which are located in a gesture of prayer. Directly in the center below (in the sphere) Jesus Christ is depicted in infancy, who holds a scroll in his hand as a symbol of teaching. Sometimes, the Mother of God on such an icon can be depicted alone. Her clothes are red, sometimes crimson.
After the miracle that happened in Novgorod, the icon was there for another two centuries. During this time, she performed great miracles and saved the city from the plague epidemic and cured a large number of Christians and unknown diseases. During the attack by the Swedes on the city, a miracle also happened. It happened in 1611, when an army invaded Novgorod. They immediately rushed to the church, where the service was taking place with the doors open to the temple. As soon as the Swedes wanted to enter and beat all Christians, an unknown force threw them away from the door and this continued several times. Surprised by such a miracle, the Swedes first retreated, and then left Novgorod altogether.
In the 135th years in honor of the icon the Church of the Sign of the Most Holy Theotokos was built, in which the miraculous icon was transferred in accordance with all laws and with all honors. After a while, the temple became the cathedral of the Znamensky Monastery, in which today crowds of pilgrims from all over the world flock to pray before the holy icon and ask for help and protection in their affairs.
Standing in prayer in front of this icon and carefully looking at it, the holy of holies, the very miracle of conception in the inner Mary and her womb, the God-man, opens up to a person. This impression is achieved by the fact that Jesus is depicted just below the level of the heart of the Mother of God and is in a luminous sphere, as if in the bosom of the Mother of God.
Why pray in front of the icon "Sign"
The very history of the "Sign" icon tells us that it is necessary to pray in front of it in case of various disasters, wars and other threats:
- If a threat has arisen over an individual person or an entire village and it seems that there is no salvation from it, it is necessary to offer prayers before this icon;
- In case of terrible ailments, epidemics and epilepsy, one should read the akathist and prayers to the icon of the Mother of God "The Sign" while standing;
- In case of slander, insult and any other injustice for which they want to destroy a person, it is necessary to seek help and intercession of the Heavenly Queen.
In front of this icon, you also need to pray when a person is subjected to torture, beatings (wives in the family) and other bodily violence. The Mother of God will help everyone who pray to Her with fervent prayer and a pure heart.
Where is the best place to place the icon "The Sign of the Virgin" in the house
The Omen icon can be placed in the home iconostasis. Although she is not as common as other Images of the Mother of God, Her powerful protection and intercession will help those in need. There are no clear rules on where and how it should be located in the house. The only thing to remember is that there should not be any family photos, mirrors, clocks or other types of home decor near any icon. Nothing should distract from the face of the icon of the praying person.
If you purchased the icon "The Sign of the Mother of God", before placing it in the chosen place, you must read the akathist and prayer, and only after that place it where it should be.
Kontakion 1
And to the chosen Voevoda and the good Hodegetria, who guides us to the Heavenly City, come, let us all fall, the city here who does not have, That all-powerful intercession is asking for, miracles, from the ancient years, even to this day, from the icon of Her, which are used, commemorating, we loudly cry:
Ikos 1
And ngeli was surprised, seeing Thy, Lady, Thy icon, like a pillar of fire, coming to us in our great exodus from the earth, enslaved wicked. Not Moses bo, but the very Ty imams Guidebook in our sorrowful wandering, the same we thankfully call:
Rejoice, blessed Hodegetria; rejoice, the true Path of Mother.
Rejoice, passing through the wilderness of this world; Rejoice, Amalek gloriously victorious in your mind.
Rejoice, sources of grace from Thy icon exudes; Rejoice, the law of Thy Son, Christ our God, writing on the tablet of our hearts.
Rejoice, blessed sprinkling with the heat of the burning passions; Rejoice, omnipotent strength that is exhausted.
Rejoice, quietest delight in troubled hearts; Rejoice, strange and orphaned Divine joy.
Rejoice, preparing the promised land for us; Rejoice, opening the gates of the heavenly Jerusalem to us.
Rejoice, Mistress, who ever manifests signs of Thy mercy to the world.
Kontakion 2
In idehom, videhom I will take out Thy wonders and signs, Lady, we confess mercy, we do not conceal Thy good deeds, both with a loud cry: Alleluia.
Ikos 2
Who is God who comprehends the mystery of His destinies and who is the story? He raises and brings down, humbles and exalts, strikes and heals, and who is his adviser? The same for us, for our sin, humble and cast down our kingdom, our sons scattered all over the face of the earth. To whom we will resort in our sorrow, to whom we will stretch our hands, if not to You, All-Merciful. With a heartbroken cry, Ty is like this:
Rejoice, begging your Son for us; rejoice, you quench the righteous anger of God.
Rejoice, purification of our iniquities; Rejoice, sinful Intercessor of forgiveness.
Rejoice, you who kindled a lamp of hope that never fades to us; Rejoice, in the exodus and wandering of our icon Thy forerunner to us.
Rejoice, gathering all you are scattered into one; Rejoice, all covering by Thy omophorion of light.
Rejoice, calming strife and disorder; Rejoice, you destroyer of the advice of the wicked.
Rejoice, nourishing those who float in the sea of \u200b\u200blife; Rejoice, for you do not leave one alone by your care.
Rejoice, Mistress, who ever manifests signs of Thy mercy to the world.
Kontakion 3
From the silt are given by Thee, and grace from Thy honest icon flows endlessly, Blessed Virgin, all ascending about Thee cry: Alleluia.
Ikos Z
And indescribable mercy is inexpressible, there Thy grace shines forth, All-merciful, where darkness grows thicker and sorrow multiplies, even so you did not leave us orphaned, both in Thy icon you came to us poor, glorifying Your condescension and crying bitch:
Rejoice, sea of \u200b\u200bwonders; rejoice, mercy abyss.
Rejoice, ever-flowing source of grace; Rejoice, an inexhaustible treasure of healings.
Rejoice, victorious rules of nature; Rejoice, you who changed the laws of nature.
Rejoice, pretending our sorrows to joy; Rejoice, transforming weeping and lamentation into spiritual joy.
Rejoice, turning anger and misfortune to our advantage; rejoice, our enemies, gloriously humble.
Rejoice, for shaming the aspirations of enemies; Rejoice, singing Thy joy.
Rejoice, Lady, who ever reveals the signs of Your mercy to the world.
Kontakion 4
B uri of temptations that find us, sorrows and illnesses that visit us, when patience in us becomes scarce and our spirit is embarrassed, flowing to the image of the Most Pure Virgin and tears sharpening That one, we cry out from our hearts: Thy God-bearing hand, extend to us, from the depths of evil, erect us, as if we call our lips grateful: Alleluia.
Ikos 4
Since the ancient times, the people of Russia have heard the appearance of Your holy image in the Kurstay oak forest and flowed to it with zeal, affectionately crying out: "Whence this to us, so that Mother of our Lord will come to us", having beheld Your icon, Lady, lying at the root of a tree, and I accept it, as a great treasure, I cry to You, the Primordial:
Rejoice, brightest paradise, who grew the tree of Life; Rejoice, Divine helipad, vegetation of the Church tree.
Rejoice, fragrant flower, the whole world is fragrant; rejoice, blameless Krine, decorate the universe.
Rejoice, fruitful vine, which made everyone drink the wine of tenderness; Rejoice, you consecrated rod, which nourished the human race with sweet fruits.
Rejoice, the root of God's economy; Rejoice, our salvation is the top and the main thing.
Rejoice, cutting our evil passions from the root; Rejoice, you planting a garden of virtues.
Rejoice, rooting good customs in us; Rejoice, partakers of the life of paradise, which makes us worthy.
Rejoice, Mistress, who ever manifests signs of Thy mercy to the world.
Kontakion 5
Befitting a star of light, Your honest icon, Lady, the Russian land and its cities are streamlined, this tsar reverently bows down, the tsaritsa love that beautifull, the bishops with fear of sretakh, the faithful of the multitude, spiritually triumphant, crying: Alleluia.
Ikos 5
In the walking of the atheists, insane advice to Thy icon, Most Pure, ruin, from You, Virgin, ashamed, and finding Thy holy image, from every action crushingly unharmed, monks and the world with fear and love cried Ty sicevia:
Rejoice, indestructible fortress; rejoice, indestructible wall.
Rejoice, you who have put to shame the fierce atheists; Rejoice, thou hast confounded the aspirations of enemies.
Rejoice, you who have blocked the mouth of the detractors; Rejoice, having preserved Thy holy icon unharmed.
Rejoice, observing this by the evil hand; Rejoice, turning Thy eyes from the evil deeds of men.
Rejoice, Thy face of the Most pure from us, the poor, not turning away; Rejoice, you consume from the hand of the sinful devil.
Rejoice, forgiving the repentant forgiveness; rejoice, opening the doors of God's mercy through your intercession.
Rejoice, Mistress, who ever manifests signs of Thy mercy to the world.
Kontakion 6
The world preaches all mercy, from Thy icon poured out, to the Tsaritsa! More from the same Bo came out of the land of Russia, there is hail, below all, in them Thy strength is not shown. The same from all the tongue of salvation and by Thee cry out gratefully to God: Alleluia.
Ikos 6
Shine on us the light of hope, the Most Pure Mother of God, who announced the dawn of salvation to the world in Thy birth. Do not betray us to the end in the hands of our enemies, and soon destroy the advice of the wicked and fierce apostates. May our Russian country also be, as your house is ancient, may piety flourish in it, may the holy monasteries and churches be adorned, people will get rid of the fierce atheists, may triumph with joy, glorifying Your intercession and calling thee like this:
Rejoice, who have shone with Your love to the whole world; Rejoice, O thou who didst accept the offering of the human race from the mouth of Thy Divine Son.
Rejoice, Mother of God and Mother Christian; Rejoice, withdrawal of ailments and wound to the Healer.
Rejoice, in the dungeons of those who are unapproachable Light; Rejoice, prisoners joy and the space of the cages.
Rejoice, boldness for the truth of the persecuted; Rejoice, for the faith of those who suffer thorns.
Rejoice, wedding of martyrs; Rejoice, fearsome retribution for tormentors.
Rejoice, we will tie the bonds to you; Rejoice, liberating in body and soul of the captives.
Rejoice, Mistress, who ever manifests signs of Thy mercy to the world.
Kontakion 7
I repay the righteous Judge and God, men, who forget Him, give reason, let the great curses rise up on the earth. The pagans are more confused and the kingdoms have trembled. Death and horror on the face of the earth proidosh, cry and groaning air. Then all of you, who have put their trust in You, the Mother of God, will diligently flow to Your image and, from You, the one salvation, longingly, to God, who gave Thee by people the Intercessor, crying: Alleluia.
Ikos 7
New signs and wonders of greatness were revealed by Thy icon, honest, Bogomati, when you heard the voice of battle. Thou hast observed the church with a city that burns and shaking earth, with a house being destroyed and with a spring that fills the air, Thy image is in her, the Tsaritsa, abiding, unharmed: all those praying in her, seeing a miracle, with a single mouth, cried Ti as follows:
Rejoice, Sovereign Voevodo; Rejoice, all the people put their trust in Nuzha.
Rejoice, Church Pillar and Confirmation; rejoice, protection and protection of every holy object.
Rejoice, victory, conquering world; Rejoice, and saving the lack of hope.
Rejoice, good Listener of diligent prayers; rejoice, helpless help and hopelessly unreliable.
Rejoice, crushing Satan under our nose; Rejoice, commanding fire and elements.
Rejoice, with Thy icon, who lays down us; Rejoice, who overshadows us with Thy Cover.
Rejoice, Mistress, who ever manifests signs of Thy mercy to the world.
Kontakion 8
Thou hast shown a grave and terrible sign, the All-Holy, when the house was being destroyed, a small temple, before you consecrated Thy icons by staying, preserved Thou unharmed, but Thou didst present the old woman and her son, in that covered, intact. By the same all, seeing and hearing this, horrified by horror, fear is crying: Alleluia.
Ikos 8
Into the whole world with Your God-like love, embracing, ever-present, near and far visiting and all the heavenly in Your ever-worshiped icon flowing around. The same from the east even to the west Your procession was fast, but all of them, unrestrainedly, fall to that, while the primitive humor of Thee:
Rejoice, Joy of all the joys; Rejoice, Cup of inexhaustible sweetness.
Rejoice, sorrowful consolation of this age; rejoice, enjoyment of the future life.
Rejoice, forsaking those who rejoice in heaven for our sake; Rejoice, for the land that is many sorrowful and many-troublesome permeates.
Rejoice, invisibly entering our houses with Thy icon of grace-filled feet; Rejoice, bringing blessing and joy to those.
Rejoice, sanctifying the monastic cells in Your honest manner; Rejoice, decorating the wretched cage more than the royal chambers.
Rejoice, temples of God with Your Most Holy Face shining; Rejoice, in the dwellings of those who honor Thee, dwelling invisibly.
Rejoice, Mistress, who ever manifests signs of Thy mercy to the world.
Kontakion 9
At such an age and every rank flows to You, the Lady of God, the Lady of God, the essence of God-bearing Your hand is stretched out to everyone, give everything to everyone without envy, all the luminaries and comfort, the Tsaritsa. The same, rejoicing about You, crying to God: Alleluia.
Ikos 9
In this multi-proclamation withered and rhetoric of benevolence, exhausted, due to the duty of Thee to glorify the one who wants, Mary Theotokos, every mind will be perplexed to praise Thee according to its heritage, even if we are silent, they will cry out a stone. However, even if we are unworthy of a creature, we dare to cry out with our perishable lips:
Rejoice, fire-inspired verb of the prophets; Rejoice, unceasing preaching of the apostles.
Rejoice, saints, heartfelt singing; rejoice, fortress and boldness confessors.
Rejoice, secret conversation of the silent; Rejoice, golden lips of rhetoricians and preachers of God.
Rejoice, for the passion of those who strive, you have been exalted as a reward; Rejoice, divine joy to all the righteous.
Rejoice, mothers of glory and virginity praise; rejoice, peace of elders and young Leader.
Rejoice, Adam mortal Dshch, same to God the Parent; Rejoice, radiant with ineffable glory near God.
Rejoice, Mistress, who ever manifests signs of Thy mercy to the world.
Kontakion 10
Pray warmly to the world from grazing, to the Mother of God, she demands thy help, to the nets of the evil one, stretched out across the face of the earth, with a tongue that staggers and storms of misfortunes, erected on the Church of God; Even so, as in Cana of Galilee sometimes, rtsy a word to Thy Son and God, but the water of temptations and sorrows into the wine of tenderness and joy of the Divine, so we sing to Him: Alleluia.
Ikos 10
Wake us from the tena, All-Immaculate, the resistance of the militias of visible and invisible enemies, who are sovereign over us, who are crying in love with Ti:
Rejoice, ever raising your God-bearing hand to God about us; rejoice, conquering spirits of malice under our nose.
Rejoice, shameful prince of darkness; rejoice, stirring clouds of thoughts by the Spirit of God.
Rejoice, driving away despondency from us; Rejoice, you humbling the troubles of life.
Rejoice, commanding the storm of misfortunes; Rejoice, you who are overwhelmed by grace.
Rejoice, drawing out evil from the depths; Rejoice, graciously extending hands to those who perish.
Rejoice, you instruct us on the path of salvation; Rejoice, for our hand in battle strengthens.
Rejoice, Mistress, who ever manifests signs of Thy mercy to the world.
Kontakion 11
Our singing, like Thy Son, a widow's mite, accept, O All-Holy, and give us always to bring this to You, our belly in the world governs and forgives sin forgiveness, as if we entered the heavenly abode, we exclaim to God: Alleluia.
Ikos 11
Thy omophorion, All-Merciful, stretch invisibly over our land, drive away the wickedness of a moonless night, while the dawn of peace shines forth, but in joy we keep calling:
Rejoice, truly clothed with the Sun; Rejoice, entangled in a crown of stars.
Rejoice, cassocked with gold; rejoice, unspeakable beauty.
Rejoice, lordship, most luminous day; rejoice, warmth, dearest sun.
Rejoice, lightning of the century to come; Rejoice, non-evening Light of angels and people.
Rejoice, driving away the dark demonic regiments far away; Rejoice, enlightening darkness of unbelief.
Rejoice, who clothe us in the weapon of light; Rejoice, Holy Place, fragrant flowers of all virtues.
Rejoice, Mistress, who ever manifests signs of Thy mercy to the world.
Kontakion 12
To give thanks from your icon with priyakh, the Most Pure Theotokos. No one more, flow to that with faith, thinness departs, but every one, according to his need, the Divine gift accepts and is crowned with joy, crying to God: Alleluia.
Ikos 12
We praise Thee, we worship Ty, the Most Pure Lady, we are not at all aware of the satiety of Thy praises, and, falling before Thy honest image, we tenderly cry out to Thy sice:
Rejoice, sweet spring of our souls; Rejoice, the brightest morning of our hearts.
Rejoice, lofty mindless; Rejoice, unfading glory.
Rejoice, endless bliss; Rejoice, inexhaustible bliss.
Rejoice, unspeakable joy; Rejoice, indeed, the Most Blessed One is one.
Rejoice, Exalted above all creation; Rejoice, intercessor in this life of us.
Rejoice, in the hour of death the faithful one who sheds; Rejoice, for at the Terrible Judgment save the one who trusts you.
Rejoice, Mistress, who ever manifests signs of Thy mercy to the world.
Kontakion 13
Oh, all-singing Mother and Mother of all Christians, Thy Son and God imitating love, crying to us mercifully: do not be afraid, little flock, I am with you and no one against you! To the same Ti with love, falling down and with tears thanksgiving, we call it ally: Alleluia.
This kontakion is read three times, then the ikos of the 1st "Angels surprised ..." and the kontakion of the 1st "To the Chosen Voevoda ...".
First prayer
O Queen of Heaven! Who will read the great many of Your miracles, who will count the cries of prayer requests, currents of tender tears, grateful sighs shed before Your icon. Oveena for all she is the grief of the people, the cry of the oppressed and the joyful praise of the comforted. People who have borne the agarian yoke come to her, crying Moscow in times of trouble, calling Kursk into an enemy invasion. Cry out the whole region in the days of deadly diseases and troubles, and you pretended all sorrows for joy. In the same way, bless the Russian land even now. Save our country from sin, perdition and temptations. Pour out grace on agricultural labor and on every good social undertaking. Remember, Holy Virgin, by the name of all those who are coming and praying and all people who demand Your consolation, help and mercy. You weigh the secret of our hearts. The same for everyone, upon request, fulfill their requests. Turn to repentance more than those who have gone astray, but be wise to all of us with the light of Gospel love and good deeds. Archpastors and shepherds and all the faithful in Orthodoxy show firmness to death, rule in the Kingdom of Heaven and create life with Christ forever and ever. Amen.
Second prayer
Our beloved Tsaritsa, our hope to the Theotokos, the friend of the orphaned and strange to the patroness, grieving joy, offended by the patroness! See our misfortune, see our sorrow; help us like the weak, feed us like the strange. Our grievance, resolve that, as if you will, save our fatherland, the suffering Russian land from the lutago atheists of the situation, save and preserve your servants (name) and all of us here who are standing and praying, and cover us from all evil with your honest omophorion, as not imams of any other help unless you, not a different representative, not a good comforter, only to you, oh Bogomati, as if you can keep and cover forever and ever. Amen.
Troparion, voice 4
I am an invincible wall and a source of miracles, having acquired Thee Thy servant, the Most Pure Mother of God, we will overthrow the resistance militias. We also pray to Thee, grant peace to Thy hail and great mercy to our souls.
Kontakion, voice 4
Thy image of Thy sign is celebrated by Thy people, the Mother of God, who gave a wondrous victory against Thy city resisting Thy city, yet we cry to Thee by faith: Hail, Virgin, praise Christians.
Ying kondak, voice 4
Let us be faithful, let us celebrate the all-honorable image of the Mother of God, a wonderful phenomenon, and from this we draw gracefully, the Primordial tenderly cry: Hail Mary, Blessed Mother of God.
Exaltation
We magnify Thee, Most Holy Virgin, and we honor Your honest image, whom you showed a glorious sign.
How to pray before the icon "Sign" and what to do if the prayer was not heard
According to the church rule, the akathist is read while standing, with a covered head for women and with an open head for men. It takes forty days (daily) to read the akathist in difficult situations and with their successful resolution. It is better to do this in the early morning or evening. It is believed that after the execution of this rule, all troubles will be resolved with the best outcome.
Each prayer, be it an akathist or a prayer in two lines, must be pronounced thoughtfully, with fiery faith, and a warm heart. If you feel that you are losing your mind or say the words “on the machine”, stop, calm your thoughts, ask for forgiveness and only after that continue the prayer with concentration.
Remember that everyone is rewarded according to his faith. And if help did not come to you, or it seemed that the prayers were not answered, do not rush to blame someone for this, because blasphemy against God is a terrible sin. Try praying at home or in church in such a way that there is a strong heat inside and tears in your eyes.
Peace and joy to your home! God bless you!
History and meaning of the icon