Ode 4 of Akathist Katavasiae
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MTheodorakis
Παλαιό Μέλος
The katavasiae of the fourth verse is “The inscrutable divine will…”
(heirmologion manuscripts of the Great Lavra B-32 late 10th century, p. 115v, Patmos 55 11th-12th centuries, p. 79v, Iveron 470 around 1150, p. 65r, Paris. Coisl. gr. 220 12th century, p. 98v).
Ἡ καταβασία τῆς δ’ ᾠδῆς εἶναι «Τὴν ἀνεξιχνίαστον θείαν βουλὴν…»
(χφφ. εἱρμολόγια Μ. Λαύρας Β-32 τέλη ι’ αἰ. φ. 115v, Πάτμου 55 ι’-ια’ αἰ. φ. 79v, Ἰβήρων 470 περὶ τὸ ἔτος 1150 φ. 65r, Paris. Coisl. gr. 220 ιβ’ αἰ. φ. 98v).
(heirmologion manuscripts of the Great Lavra B-32 late 10th century, p. 115v, Patmos 55 11th-12th centuries, p. 79v, Iveron 470 around 1150, p. 65r, Paris. Coisl. gr. 220 12th century, p. 98v).
Ἡ καταβασία τῆς δ’ ᾠδῆς εἶναι «Τὴν ἀνεξιχνίαστον θείαν βουλὴν…»
(χφφ. εἱρμολόγια Μ. Λαύρας Β-32 τέλη ι’ αἰ. φ. 115v, Πάτμου 55 ι’-ια’ αἰ. φ. 79v, Ἰβήρων 470 περὶ τὸ ἔτος 1150 φ. 65r, Paris. Coisl. gr. 220 ιβ’ αἰ. φ. 98v).
brucewayne
Νέο μέλος
It may come from Slavic practice. The Antiochian Archdiocese is a strange meld of Slavic and Byzantine practices.
The Slavic practice is to use Seated in his holy glory. See here for the Slavonic texts.
Maybe someone else can answer why the Slavic practice is different. They may have simply copied the irmos from the Akathist canon and didn’t have the full Greek texts available at the time to know any better. Or perhaps there were different practices among the Greeks at the time those hymns entered into Slavic usage?
The Slavic practice is to use Seated in his holy glory. See here for the Slavonic texts.
Maybe someone else can answer why the Slavic practice is different. They may have simply copied the irmos from the Akathist canon and didn’t have the full Greek texts available at the time to know any better. Or perhaps there were different practices among the Greeks at the time those hymns entered into Slavic usage?
Shota
Παλαιό Μέλος
The Greek printed Heirmologia just specified the incipit Ανοίξω το στόμα μου as katavasies. The Slavic books took this as a reference to the heirmoi of the Annunciation canon. And the heirmos of the Ode 4 of that canon is - again according to the printed Heirmologia - Ο καθήμενος εν δόξη, with Την ἀνεξιχνίαστον θείαν βουλήν given immediately after. So everything is logical in that sense.
See, e.g., this Venetian Heirmologion from 1742.
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Shota
Παλαιό Μέλος
Also, I couldn't find "When the prophet Abbacum" among the katavasies of Petros' Heirmologion published by Chourmouzios in 1825.
analogion.com
Older editions of Ioannis' Anastasimatarion have the katavasies of the Theotokos at the end, and there too it's «Τὴν ἀνεξιχνίαστον θείαν βουλὴν…». See, e.g., the Patriarchal edition of 1905, page 604.
So what is chanting of "When the prophet Abbacum" based upon?
«Ειρμολόγιον», Πέτρου του Πελοποννησίου, Πέτρου Πρωτοψάλτου του Βυζαντίου, Χουρμουζίου Χαρτοφύλακος, Κωνσταντινούπολη, 1η έκδοση, επίτομο (1825)
Το πρώτο εκδοθέν ειρμολόγιον (1825) από τη βιβλιοθήκη Ανέμη. http://anemi.lib.uoc.gr/metadata/d/d/6/metadata-145-0000053.tkl Δίνει πλέον και τη δυνατότητα να κατεβάσει κανείς όλόκληρο το αρχείο (όχι σελίδα σελίδα). Δείτε στο κάτω μέρος εκεί που λέει Download document (Size: 11757442 bytes...
analogion.com
Older editions of Ioannis' Anastasimatarion have the katavasies of the Theotokos at the end, and there too it's «Τὴν ἀνεξιχνίαστον θείαν βουλὴν…». See, e.g., the Patriarchal edition of 1905, page 604.
So what is chanting of "When the prophet Abbacum" based upon?
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Shota
Παλαιό Μέλος
My bad: having now seen the English text, it's the same heirmos as «Τὴν ἀνεξιχνίαστον θείαν βουλὴν…».