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Nones (liturgy)

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Nones , also known as None ("Ninth"), the Ninth Hour , or the Midafternoon Prayer , is a fixed time of prayer of the Divine Office of almost all the traditional Christian liturgies. It consists mainly of psalms and is said around 3 pm (15:00), about the ninth hour after dawn.

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93-677: In the Roman Rite the Nones is one of the so-called Little hours. In the Oriental Orthodox Churches, such as the Coptic Orthodox Church, Ethiopian Orthodox Church and Indian Orthodox Church, it is one of the seven fixed prayer times to be recited by all Christians. According to an Ancient Greek and Roman custom, the day was, like the night, divided into four parts, each consisting of three hours. Among

186-543: A pitch accent . In Modern Greek, all vowels and consonants are short. Many vowels and diphthongs once pronounced distinctly are pronounced as /i/ ( iotacism ). Some of the stops and glides in diphthongs have become fricatives , and the pitch accent has changed to a stress accent . Many of the changes took place in the Koine Greek period. The writing system of Modern Greek, however, does not reflect all pronunciation changes. The examples below represent Attic Greek in

279-468: A day I praise you for your righteous rules", and which he distinguishes from the one nocturnal office of Night Watch , which he links with Psalm 118/119 :62, "At midnight I rise to praise you, because of your righteous rules", In the Antiphonary of Bangor (perhaps c. 700) what is generally called prima ( hora ) is called secunda . F.E. Warren states: "'Secunda' as the equivalent of 'Prima',

372-415: A description applied also, according to Alardus Gazaeus even by Cassian, to the dawn hour of Lauds. Benedict of Nursia (c. 480 − c. 547) refers to Prime by using the term " primae tempore " ("the time of First Hour") for Prime and uses matutino tempore ("morning time") to speak of Lauds, reckoning Lauds as the first of the seven daytime offices , which he associates with Psalm 118/119 :164, "Seven times

465-540: A four-week cycle. Furthermore, it is only mandatory to pray one of the Little Hours ( Terce , Sext , and None). In the liturgy of the hours of some religious orders Sext and None are combined to form a "midday hour". However, bishops, priests and others, "who have received from the Church the mandate to celebrate the liturgy of the hours" are still expected to recite the full sequence of hours, as closely as possible to

558-477: A lack of contemporaneous evidence. Several theories exist about what Hellenic dialect groups may have existed between the divergence of early Greek-like speech from the common Proto-Indo-European language and the Classical period. They have the same general outline but differ in some of the detail. The only attested dialect from this period is Mycenaean Greek , but its relationship to the historical dialects and

651-419: A lesser degree. Pamphylian Greek , spoken in a small area on the southwestern coast of Anatolia and little preserved in inscriptions, may be either a fifth major dialect group, or it is Mycenaean Greek overlaid by Doric, with a non-Greek native influence. Regarding the speech of the ancient Macedonians diverse theories have been put forward, but the epigraphic activity and the archaeological discoveries in

744-448: A novice: " hanc matitutinam canonicam functionem nostro tempore in nostro quoque monasterio primitus institutam. " ("was appointed as a canonical office in our own day, and also in our own monastery , where our Lord Jesus Christ was born of a Virgin and deigned to submit to growth in infancy as man, and where by His Grace He supported our own infancy, still tender in religion, and, as it were, fed with milk"). Jules Pargoire concluded that

837-423: A prayer concerning work, Respice in servos tuos … Dirigere et sanctificare ("Look upon thy servants … Direct and sanctify"), and a blessing. The fact that the monastic communities originally after Prime betook themselves to manual work or study is reflected in the prayer for the work … et opera manuum nostrarum dirige super nos et opus manuum nostrarum dirige ("… and direct thou the works of our hands over us; yea,

930-550: A prefix /e-/, called the augment . This was probably originally a separate word, meaning something like "then", added because tenses in PIE had primarily aspectual meaning. The augment is added to the indicative of the aorist, imperfect, and pluperfect, but not to any of the other forms of the aorist (no other forms of the imperfect and pluperfect exist). The two kinds of augment in Greek are syllabic and quantitative. The syllabic augment

1023-608: A separate historical stage, though its earliest form closely resembles Attic Greek , and its latest form approaches Medieval Greek . There were several regional dialects of Ancient Greek; Attic Greek developed into Koine. Ancient Greek was a pluricentric language , divided into many dialects. The main dialect groups are Attic and Ionic , Aeolic , Arcadocypriot , and Doric , many of them with several subdivisions. Some dialects are found in standardized literary forms in literature , while others are attested only in inscriptions. There are also several historical forms. Homeric Greek

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1116-630: A standard subject of study in educational institutions of the Western world since the Renaissance . This article primarily contains information about the Epic and Classical periods of the language, which are the best-attested periods and considered most typical of Ancient Greek. From the Hellenistic period ( c.  300 BC ), Ancient Greek was followed by Koine Greek , which is regarded as

1209-510: A vowel or /n s r/ ; final stops were lost, as in γάλα "milk", compared with γάλακτος "of milk" (genitive). Ancient Greek of the classical period also differed in both the inventory and distribution of original PIE phonemes due to numerous sound changes, notably the following: The pronunciation of Ancient Greek was very different from that of Modern Greek . Ancient Greek had long and short vowels ; many diphthongs ; double and single consonants; voiced, voiceless, and aspirated stops ; and

1302-720: A week, as in the Western and Constantinopolitan Rites). In the Armenian Liturgy, the office following the Morning Hour is called the Sunrise Hour (Armenian: Արեւագալ Ժամ arevagal zham ). The Armenian Book of Hours (Zhamagirk`) states that this service is dedicated “to the Holy Spirit and to the resurrection of Christ and to [his] appearance to the disciples.” Outline of the service Introduction: “Blessed

1395-651: Is a kathisma only on Tuesday and Wednesday, due to the reading of the Great Canon of Saint Andrew of Crete on Thursday morning. If, however, the Great Feast of the Annunciation falls on that particular Thursday, the reading of the Great Canon will be moved to Tuesday and, as a result, a kathisma will be read on Monday, Wednesday and Thursday. During Holy Week , on Monday, Tuesday and Wednesday,

1488-570: Is a literary form of Archaic Greek (derived primarily from Ionic and Aeolic) used in the epic poems , the Iliad and the Odyssey , and in later poems by other authors. Homeric Greek had significant differences in grammar and pronunciation from Classical Attic and other Classical-era dialects. The origins, early form and development of the Hellenic language family are not well understood because of

1581-418: Is added to stems beginning with consonants, and simply prefixes e (stems beginning with r , however, add er ). The quantitative augment is added to stems beginning with vowels, and involves lengthening the vowel: Some verbs augment irregularly; the most common variation is e → ei . The irregularity can be explained diachronically by the loss of s between vowels, or that of the letter w , which affected

1674-666: Is called 'East Greek'. Arcadocypriot apparently descended more closely from the Mycenaean Greek of the Bronze Age. Boeotian Greek had come under a strong Northwest Greek influence, and can in some respects be considered a transitional dialect, as exemplified in the poems of the Boeotian poet Pindar who wrote in Doric with a small Aeolic admixture. Thessalian likewise had come under Northwest Greek influence, though to

1767-448: Is considered by some linguists to have been closely related to Greek . Among Indo-European branches with living descendants, Greek is often argued to have the closest genetic ties with Armenian (see also Graeco-Armenian ) and Indo-Iranian languages (see Graeco-Aryan ). Ancient Greek differs from Proto-Indo-European (PIE) and other Indo-European languages in certain ways. In phonotactics , ancient Greek words could end only in

1860-566: Is invincible, from all dangers that can be do thou deliver us, that we may cry to thee: Rejoice, thou Bride Unwedded!" During Great Lent a number of changes in the office take place. On Tuesday, Wednesday and Thursday, after the three fixed psalms, the Reader says a kathisma from the Psalter . The Troparion of the Day is replaced by special Lenten hymns that are chanted with prostrations . Then

1953-622: Is met with in a large number of ancient documents. In the Roman Rite the office of Nones is likewise constructed after the model of the Little Hours of the day; it is composed of the same elements as in the Rule of St. Benedict, with this difference: that instead of the three psalms (125-127), the three groups of eight verses from Psalm 118 are always recited. There is nothing else characteristic of this office in this liturgy. The hymn, which

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2046-624: Is not joined to Matins as normal, but it becomes the first office in an aggregated office composed of the First, Third , Sixth and Ninth Hours and the Typica . This is the most elaborate form of the First Hour. Both the priest and deacon are vested and serve, and the Gospel Book is set on an analogion ( lectern ) in the center of the temple (church building). At the beginning of

2139-585: Is our Lord Jesus Christ. Amen. Our father...” First station: Psalm 72:17-19 “Glory...Now and Ever...Amen.” “Again and again in peace...Accept, save, and have mercy.” “Blessing and glory to the Father...Amen.” Sunrise Hymn attributed to St Nerses: “From the East...(Arewelits`...)” Exhortation: “From the East unto the West, children of Sion...” Proclamation of Sunrise, to follow the hymn and the canon, composed by Giwt: “From

2232-459: Is said, with prostrations. During Holy Week , on Great Monday, Tuesday, and Wednesday, the services are similar to those during Great Lent, except that there is no kathisma , and instead of the normal Lenten hymns which replace the Kontakion, the Kontakion of the day (i.e., that day of Holy Week) is chanted. On Great Thursday and Saturday, the Little Hours are more like normal. On Great Friday,

2325-510: The Patarag (Divine Liturgy or Mass), without the prayers of the eucharistic canon (preparation, consecration, post-communion prayers) and many of the litanies. There is no separate heading for this service as there is for the other services in the Book of Hours. Still, this is a distinct service because the concluding “Our Father” which ends every Armenian liturgy, including all of the liturgies of

2418-751: The Cyprian interpretation for Terce and Sext, sees in the Hour of Nones the descent of Christ into hell . But, as a rule, it is the death of Christ that is commemorated at the Hour of Nones. The most ancient testimony refers to this custom of Terce , Sext , and Nones, for instance Tertullian , Clement of Alexandria , the Canons of Hippolytus , and even the Didache ("Teaching of the Apostles"). The Didache prescribed prayer thrice each day, without, however, fixing

2511-521: The Garden of Eden at the ninth hour. Nones was also the hour of fasting . At first, the hour of fasting was prolonged to Vespers , that is to say, food was taken only in the evening or at the end of the day. Mitigation of this rigorous practice was soon introduced. Tertullian's work De jejunio adversus psychicos ("On fasting, against the materialistic") rails at length against the Psychicos (i.e.

2604-759: The Greek region of Macedonia during the last decades has brought to light documents, among which the first texts written in Macedonian , such as the Pella curse tablet , as Hatzopoulos and other scholars note. Based on the conclusions drawn by several studies and findings such as Pella curse tablet , Emilio Crespo and other scholars suggest that ancient Macedonian was a Northwest Doric dialect , which shares isoglosses with its neighboring Thessalian dialects spoken in northeastern Thessaly . Some have also suggested an Aeolic Greek classification. The Lesbian dialect

2697-711: The New Testament by great mysteries: Terce by the descent of the Holy Spirit on the Apostles; Sext by the prayers of St. Peter, the reception of the Gentiles into the Church, or yet again by the crucifixion of Christ ; Nones by the death of Christ. St. Basil merely recalls that it was at the ninth hour that the Apostles Peter and John were wont to go to the Temple to pray. St. John Cassian , who adopts

2790-660: The Royal Hours are chanted. During the Lesser Lenten seasons ( Nativity Fast , Apostles' Fast and Dormition Fast ) the Little Hours undergo changes similar to those during Great Lent, except the Lenten hymns are usually read instead of chanted, and there are no kathismata . In addition, on weekdays of the Lesser Fasts, an Inter-Hour (Greek: Mesorion ) may be read immediately after each Hour (at least on

2883-667: The Rule of Saint Benedict . Fernand Cabrol says that Prime originally used only to contain a repetition of the Lauds Psalms 1, 57 (58), and 89 (90), but the monasteries that gradually adopted the new office changed its constitution as they liked. In spite of the many variations, one characteristic feature is the recitation of the Athanasian Creed . Saint Benedict assigns to Prime on Sundays four groups of eight verses of Ps. 118 (119), and on week-days three psalms, beginning with

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2976-491: The early Church , the practice of seven fixed prayer times have been taught; in Apostolic Tradition , Hippolytus instructed Christians to pray seven times a day "on rising, at the lighting of the evening lamp, at bedtime, at midnight" and "the third, sixth and ninth hours of the day, being hours associated with Christ's Passion." With respect to praying in the early morning, Hippolytus wrote: "Likewise, at

3069-730: The equinoxes but earlier in summer, later in winter), between the dawn hour of Lauds and the 9 a.m. hour of Terce . It remains part of the Christian liturgies of Eastern Christianity , but suppressed within the Roman rite by the Second Vatican Council . In the Coptic Church , a denomination of Oriental Orthodox Christianity , the office of Prime is prayed at 6 am in eastward direction of prayer by all members in this denomination, both clergy and laity, being one of

3162-501: The present , future , and imperfect are imperfective in aspect; the aorist , present perfect , pluperfect and future perfect are perfective in aspect. Most tenses display all four moods and three voices, although there is no future subjunctive or imperative. Also, there is no imperfect subjunctive, optative or imperative. The infinitives and participles correspond to the finite combinations of tense, aspect, and voice. The indicative of past tenses adds (conceptually, at least)

3255-623: The seven fixed prayer times . Roman Catholic clergy under obligation to celebrate the Liturgy of the Hours may still fulfil their obligation by using the edition of the Roman Breviary promulgated by Pope John XXIII in 1962, which contains Prime. Like all the liturgical hours, except the Office of Readings , it consists mainly of Psalms . It is one of the Little Hours . From the time of

3348-1031: The 5th century BC. Ancient pronunciation cannot be reconstructed with certainty, but Greek from the period is well documented, and there is little disagreement among linguists as to the general nature of the sounds that the letters represent. /oː/ raised to [uː] , probably by the 4th century BC. Greek, like all of the older Indo-European languages , is highly inflected. It is highly archaic in its preservation of Proto-Indo-European forms. In ancient Greek, nouns (including proper nouns) have five cases ( nominative , genitive , dative , accusative , and vocative ), three genders ( masculine , feminine , and neuter ), and three numbers (singular, dual , and plural ). Verbs have four moods ( indicative , imperative , subjunctive , and optative ) and three voices (active, middle, and passive ), as well as three persons (first, second, and third) and various other forms. Verbs are conjugated through seven combinations of tenses and aspect (generally simply called "tenses"):

3441-495: The Archaic period of ancient Greek (see Homeric Greek for more details): Μῆνιν ἄειδε, θεά, Πηληϊάδεω Ἀχιλῆος οὐλομένην, ἣ μυρί' Ἀχαιοῖς ἄλγε' ἔθηκε, πολλὰς δ' ἰφθίμους ψυχὰς Ἄϊδι προΐαψεν ἡρώων, αὐτοὺς δὲ ἑλώρια τεῦχε κύνεσσιν οἰωνοῖσί τε πᾶσι· Διὸς δ' ἐτελείετο βουλή· ἐξ οὗ δὴ τὰ πρῶτα διαστήτην ἐρίσαντε Ἀτρεΐδης τε ἄναξ ἀνδρῶν καὶ δῖος Ἀχιλλεύς. The beginning of Apology by Plato exemplifies Attic Greek from

3534-523: The Armenian Book of Hours and in many liturgical manuscripts, the Ninth Hour concludes with a service of hymns, psalms, readings, and prayers which would normally be recited during the Patarag (Divine Liturgy or Mass). In the Armenian Book of Hours and in many liturgical manuscripts, the ninth hour includes the service of prayers, hymns, and Bible readings which would normally take place at

3627-714: The Athanasian Creed. In the Eastern Orthodox and Greek Catholic Churches the office of the First Hour is normally read by a single Reader and has very little variation in it. Three fixed psalms are read at the First Hour: Psalms 5 , 89 , and 100 ( LXX ). The only variable portions for most of the year are the Troparia (either one or two) and Kontakion of the Day. Whereas the other Little Hours are normally followed by other services,

3720-820: The Byzantine liturgical rite. Not all ancient manuscripts of the Armenian hours have this service, therefore it is unclear whether this service is a later importation from the Byzantine liturgy, with the words and sequence of the Armenian Patarag substituted for those of the Byzantine Divine Liturgy. Introduction: “Blessed is our Lord Jesus Christ. Amen. Our Father...”; “Blessed is the Holy Father, true God. Amen.” Psalm 51: “Have mercy on me...”; “Glory...Now and always...Amen.”; Hymn of

3813-700: The Classical period of ancient Greek. (The second line is the IPA , the third is transliterated into the Latin alphabet using a modern version of the Erasmian scheme .) Ὅτι [hóti Hóti μὲν men mèn ὑμεῖς, hyːmêːs hūmeîs,   Prime (liturgy) Prime , or the First Hour , is one of the canonical hours of the Divine Office , said at the first hour of daylight (6:00 a.m. at

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3906-477: The Day is chanted by the choir, instead of being read. Since at the Royal Hours other services immediately follow the First Hour, there is no dismissal. The various Oriental Orthodox and Oriental Catholic Rites vary in the particulars of the First Hour, but in general tend to have a larger number of psalms in them. In some Rites it is the practice to recite the entire Psalter once a day (as opposed to once

3999-454: The East unto the West in all parts of Christendom...” Prayer: “From the East unto the West you are praised...” Second station: Psalm 100: “Rejoice in the Lord all the earth...” Hymn: “Ascetics of God...(Chgnawork` Astoutsoy...)” Exhortation: “True ascetics, witnesses of Christ...(Chgnawork` chshmaritk` vkayk` K`ristosi...)” Supplication: “We entreat [you]...(Aghach`emk`...)” Proclamation: “Through

4092-540: The Father...Now and always...Amen.” Hymn of the Time of Entrance ( Ժամամուտ zhamamout ; varies for the tone, commemoration, and liturgical season) Song of the Time of Entrance ( Ժամերգութիւն zhamergout`iwn ; varies) Proclamation: “Again and again in peace...accept, vivify, and have mercy.”; “Blessing and glory to the Father...Now and ever...Amen.” Chashou Antiphon (varies) Chashou Hymn (varies) Holy God (varies) Proclamation: “Again and again...For

4185-625: The First Hour (at least on the first day of the Fast). The Inter-Hours follow the same general outline as the Little Hours, except they are shorter. When the Inter-Hour follows the First Hour, the dismissal is said at the end of the Inter-Hour rather than at the end of the First Hour. When the Royal Hours are chanted (the Eve of Nativity , the Eve of Theophany and Great Friday ), the First Hour

4278-428: The First Hour is normally read immediately after Matins and so it is concluded with a dismissal by the priest . In the Russian usage, the dismissal is followed by a hymn to the Theotokos (the Kontakion of the Annunciation, Tone 8): "To thee, the champion leader, we thy servants dedicate a feast of victory and of thanksgiving, as ones rescued out of sufferings, O Theotokos; but as thou art one with might which

4371-454: The First Hour on Great Thursday. On Great Friday , the Royal Hours are chanted. During the Lesser Lenten seasons ( Nativity Fast , Apostles' Fast and Dormition Fast ) the Little Hours undergo changes similar to those during Great Lent, except the hymns are usually read instead of chanted, and there are no kathismata on weekdays. In addition, on weekdays of the Lesser Fasts, the Inter-Hour (Greek: Mesorion ) may be read immediately after

4464-440: The First Hour, the deacon performs a full censing of the church, clergy and faithful. Two of the three fixed psalms (89 and 100) are replaced by others that are appropriate to the particular feast day being celebrated. A number of hymns ( stichera ) are sung in place of the Troparion of the Day. Then a prokeimenon , the reading of a relevant Old Testament prophecy , an Epistle and a Gospel are chanted. The Kontakion of

4557-451: The Lord heard...( Sirets'i zi lowits`ē Tēr ztzayn ...)”; Psalm 117 “Bless the Lord all nations...( Awrhnets`ēk` zTēr amenayn azink` ...)”; “Glory to the Father...Now and always...Amen.” On dominical feasts and the commemorations of martyrs : Hymn (varies according to the tone of the day) Otherwise continue here : Exhortation: “For the souls at rest...( Hogwots`n hangouts`elots` ...)”; Proclamation: “Again and again in peace...For

4650-408: The Ninth Hour is normally read by a single Reader and has very little variation in it. Three fixed psalms are read at the Third Hour: Psalms 83, 84, and 85 ( LXX ). The only variable portions for most of the year are the Troparia (either one or two) and Kontakion of the Day. The service ends with the Prayer of the Ninth Hour by Saint Basil the Great . During Great Lent a number of changes in

4743-676: The Ninth Hour: “The light of day suffered with you... ( Ch`arch`areal k`ez tiw lousoy ...)”; Exhortation: “At every hour this is my prayer...( Amenayn zhamou ...)”; Proclamation: “Again and again in peace...”; Prayer: “Blessing and Glory to the Father...Now and always...Amen.” During the Great Fast : The Prayer of John Mandakouni “With a holy heart... ( Sourb srtiw ...)”; Proclamation: “That we may pass this hour...( Zzhams ev zarajakay ...)” Otherwise continue here : Prayer: “Lord of hosts...( Tēr zawrout`eants` ...)” Psalm (Daniel 3:33-34): “Lord, do not forsake us...( Tēr mi matner zmez ...)”; Hymn of St. Nerses (Tone 3): “Accept, Lord,

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4836-418: The Orthodox Christians) who end their fast on station days at the Hour of Nones, while he, Tertullian, claims that he is faithful to the ancient custom. The practice of breaking the fast at Nones caused that hour to be selected for Mass and Communion , which were the signs of the close of the day. The distinction between the rigorous fast, which was prolonged to Vespers, and the mitigated fast, ending at Nones,

4929-401: The ancients the hour of Nones was regarded as the close of the day's business and the time for the baths and supper. This division of the day was in vogue also among the Jews, from whom the Church borrowed it. In addition to Morning and Evening Prayer to accompany the sacrifices, there was prayer at the Third, Sixth and Ninth Hours of the day. The Apostles continued to frequent the Temple at

5022-550: The aorist. Following Homer 's practice, the augment is sometimes not made in poetry , especially epic poetry. The augment sometimes substitutes for reduplication; see below. Almost all forms of the perfect, pluperfect, and future perfect reduplicate the initial syllable of the verb stem. (A few irregular forms of perfect do not reduplicate, whereas a handful of irregular aorists reduplicate.) The three types of reduplication are: Irregular duplication can be understood diachronically. For example, lambanō (root lab ) has

5115-419: The augment when it was word-initial. In verbs with a preposition as a prefix, the augment is placed not at the start of the word, but between the preposition and the original verb. For example, προσ(-)βάλλω (I attack) goes to προσ έ βαλoν in the aorist. However compound verbs consisting of a prefix that is not a preposition retain the augment at the start of the word: αὐτο(-)μολῶ goes to ηὐ τομόλησα in

5208-482: The capitulum, a versicle , the Kyrie , the Lord's Prayer , the oratio , and the concluding prayers. Medieval writers attribute various mystical characteristics to the Hour of Nones. Amalarius of Metz opines that the human spirit sinks at Nones alongside the setting sun, opening the soul to diabolical temptation. Other medievals claim ancient associations between the number nine and imperfection and mourning. One folk belief holds that Adam and Eve were driven from

5301-438: The center of Greek scholarship, this division of people and language is quite similar to the results of modern archaeological-linguistic investigation. One standard formulation for the dialects is: West vs. non-West Greek is the strongest-marked and earliest division, with non-West in subsets of Ionic-Attic (or Attic-Ionic) and Aeolic vs. Arcadocypriot, or Aeolic and Arcado-Cypriot vs. Ionic-Attic. Often non-West

5394-410: The church, and perhaps on Sundays, these hours were recited successively in public. In the 4th century there is evidence to show that the practice had become obligatory, at least for the monks . The eighteenth canon of the Council of Laodicea (between 343 and 381) orders that the same prayers be always said at Nones and Vespers . It is likely that reference is made to some litanies , in which prayer

5487-436: The customary hours of prayer ( Acts 3:1 ): "Now Peter and John went up into the temple at the ninth hour of prayer." At an early date, mystical reasons for the division of the day were sought. St. Cyprian sees in the hours of Terce, Sext and Nones, which come after a lapse of three hours, an allusion to the Trinity . He adds that these hours already consecrated to prayer under the Old Dispensation have been sanctified in

5580-450: The day. In the Rule of St. Benedict the four Little Hours of the day ( Prime , Terce, Sext and Nones) were conceived on the same plan, the formulae alone varying. The Divine Office began with the Invitatory , like all the Canonical Hours ; then follows a hymn , special to Nones; three psalms, which do not change (Psalm 125, 126, 127), except on Sundays and Mondays when they are replaced by three groups of eight verses from Psalm 118; then

5673-563: The dialect of Sparta ), and Northern Peloponnesus Doric (including Corinthian ). All the groups were represented by colonies beyond Greece proper as well, and these colonies generally developed local characteristics, often under the influence of settlers or neighbors speaking different Greek dialects. After the conquests of Alexander the Great in the late 4th century BC, a new international dialect known as Koine or Common Greek developed, largely based on Attic Greek , but with influence from other dialects. This dialect slowly replaced most of

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5766-414: The divisions of the day, the third, the sixth, and the ninth, and which we may observe in Scripture to be more solemn than the rest." Clement and Tertullian in these passages refer only to private prayer at these hours. The Canons of Hippolytus also speak of Terce, Sext, and Nones, as suitable hours for private prayer; however, on the two station days , Wednesday and Friday, when the faithful assembled in

5859-458: The first and continuing to Ps. 19 (20), taking three psalms each day (Pss. 9 (10) and 17 (18) being divided into two). This makes Prime like the other Little Hours of the day, which it resembles these in accompanying the psalms with a hymn , an antiphon , capitulum, versicle, and prayer. The Roman Breviary as decreed by Pope Pius V in 1568 in line with the decrees of the Council of Trent , assigns to Prime on Sunday of Pss. 53 (54), 117 (118) and

5952-446: The first day of the fast). The Inter-Hours may also be read during Great Lent if there is to be no reading from the Ladder of Divine Ascent at the Little Hours. The Inter-Hours follow the same general outline as the Little Hours, except they are shorter. In the Armenian Liturgy, the Ninth Hour ( Old Armenian : Իններորդ Ժամ , innerord zham ) commemorates both the Son of God and the death and surrender of [his] rational spirit. In

6045-421: The first four groups of eight verses of Ps. 118 (119); on each of the weekdays it assigns the same psalms as on Sunday except that it replaces Psalm 117 (118) with one of the Psalms from 21 (22) through 25 (26), which had previously all been at Sunday Prime. Each day therefore had in Prime two full psalms and the same two portions of Psalm 118 (119). The late 1911 reform of the Roman Breviary by Pope Pius X changed

6138-563: The forms of the Greek language used in ancient Greece and the ancient world from around 1500 BC to 300 BC. It is often roughly divided into the following periods: Mycenaean Greek ( c.  1400–1200 BC ), Dark Ages ( c.  1200–800 BC ), the Archaic or Epic period ( c.  800–500 BC ), and the Classical period ( c.  500–300 BC ). Ancient Greek was the language of Homer and of fifth-century Athenian historians, playwrights, and philosophers . It has contributed many words to English vocabulary and has been

6231-409: The good way...(Chanaparh bari K`ristos...)” Supplication: “Lord, make straight our steps...(Tēr, oughghya zgnats`s mer...)” Proclamation: “Let us beseech almighty God...(“Aghach`ests`ouk` zamenakaln Astouats...)” Prayer: “Guide of life...(Arajnord kenats`...)” but during fasts on days when there is no commemoration: Prayer: “Blessed are you, Lord God...(Awrhneal es Tēr Astouats...)” Conclusion: “Blessed

6324-506: The historical Dorians . The invasion is known to have displaced population to the later Attic-Ionic regions, who regarded themselves as descendants of the population displaced by or contending with the Dorians. The Greeks of this period believed there were three major divisions of all Greek people – Dorians, Aeolians, and Ionians (including Athenians), each with their own defining and distinctive dialects. Allowing for their oversight of Arcadian, an obscure mountain dialect, and Cypriot, far from

6417-424: The historical circumstances of the times imply that the overall groups already existed in some form. Scholars assume that major Ancient Greek period dialect groups developed not later than 1120 BC, at the time of the Dorian invasions —and that their first appearances as precise alphabetic writing began in the 8th century BC. The invasion would not be "Dorian" unless the invaders had some cultural relationship to

6510-669: The holy ascetics...(Sourb chgnaworawk`n...)” Prayer: “Holy are you, Lord...(Sourb es Tēr...)” “Remember your ministers...” “Beneficent and plenteous in mercy...” Third station: Psalms 63, 64 “Glory...Now and always...Amen.” Hymn: “Light, creator of light...(Loys ararich` lousoy...)” Exhortation: “Uncreated God...(Aneghanelid Astouats...)” Supplication: “By your light...(Lousovd...)” Proclamation: “And again in peace...Let us glorify...” Prayer: “Accept out morning prayer...(Zarawawtou...)” Fourth station: Psalms 23, 143:8-12, 46:1-7, 70, 86:16-17 “Glory...Now and always...Amen.” Hymn: “Way and truth...(Chanaparh ew chshmartout`iwn...)” Exhortation: “Christ

6603-471: The hour of the cock-crow, rise and pray. Because at this hour, with the cock-crow, the children of Israel refused Christ, who we know through faith, hoping daily in the hope of eternal light in the resurrection of the dead." The word "Prime" comes from Latin and refers to the first hour of daylight (that which begins at sunrise). John Cassian (c. 360 – c. 435) describes it as matutina ( hora ), ("a" or "the") "morning hour" (translated also as "Mattins"),

6696-477: The hours, also occurs at the end of the Ninth Hour proper in analogy to the First, Third, and Sixth hours, and before this additional service. This service may be called the Chash Service ( Old Armenian : Ճաշու Պաշտաւն chashou pashtawn ), the service of mealtime, which was taken at the end of the day at the conclusion of work, which would have been after the ninth hour. Since fasting before communion

6789-468: The hours. Clement of Alexandria and likewise Tertullian, as early as the end of the 2nd century, expressly mention the Canonical Hours of Terce, Sext, and Nones, as specially set apart for prayer. Tertullian argues for constant prayer with no prescribed time, but adds: "As regards the time, there should be no lax observation of certain hours—I mean of those common hours which have long marked

6882-600: The institution of Prime must be placed towards 382. Fernand Cabrol identified the monastery in question as "not St. Jerome 's monastery at Bethlehem , but another, perhaps one established beyond the Tower of Ader (or of the Flock) beyond the village of the Shepherds, and consequently beyond the modern Beth-saour ; it has been identified either with Deïr-er-Raouat (convent of the shepherds) or with Seiar-er-Ganhem (enclosure of

6975-563: The monks. St. Columbanus , St. Fructuosus , and St. Isidore adopt the system of three psalms. Like St. Benedict, most of these authors include hymns, the capitulum or short lesson, a versicle, and an oratio . In the 9th and 10th centuries we find some additions made to the Office of Nones, in particular litanies, collects , etc. With the reforms of the Second Vatican Council the traditional one-week Psalter cycle became

7068-510: The office take place. On Monday through Thursday, after the three fixed psalms, the Reader says a kathisma from the Psalter . The Troparion of the Day is replaced by special Lenten hymns that are chanted with prostrations. Then a portion of the Ladder of Divine Ascent may be read. The Kontakion of the Day is replaced by special Lenten troparia. Near the end of the Hour, the Prayer of St. Ephraim

7161-508: The older dialects, although the Doric dialect has survived in the Tsakonian language , which is spoken in the region of modern Sparta. Doric has also passed down its aorist terminations into most verbs of Demotic Greek . By about the 6th century AD, the Koine had slowly metamorphosed into Medieval Greek . Phrygian is an extinct Indo-European language of West and Central Anatolia , which

7254-489: The peace of the whole world...( Vasn khaghaghoutean ...)”; Prayer: “For you are the merciful and philanthropic God...( Zi oghormats ev mardasēr ...)” Chashou Psalm (varies) Reading from the Apostles (varies) Chashou Canticle (varies) Reading from the Prophets (varies) Chasou Alleluia (varies) Ancient Greek Ancient Greek ( Ἑλληνῐκή , Hellēnikḗ ; [hellɛːnikɛ́ː] ) includes

7347-487: The perfect stem eilēpha (not * lelēpha ) because it was originally slambanō , with perfect seslēpha , becoming eilēpha through compensatory lengthening. Reduplication is also visible in the present tense stems of certain verbs. These stems add a syllable consisting of the root's initial consonant followed by i . A nasal stop appears after the reduplication in some verbs. The earliest extant examples of ancient Greek writing ( c.  1450 BC ) are in

7440-720: The psalm verses that follow the Theotokion , which are normally read, are instead sung by the choir. The Kontakion is also replaced by special Lenten hymns which are sung. Near the end of the Hour, the Prayer of St. Ephraim is said, with prostrations. On Monday, Wednesday, and Friday of the Fourth Week of Great Lent , the Veneration of the Cross takes place at the First Hour. During the Fifth Week of Great Lent , there

7533-464: The psalmody radically, dividing several psalms into shorter portions. To Prime it assigned each day three psalms or portions of psalms, each day different. To these elements, which make Prime similar to the other Little Hours, Prime adds some prayers that are called the office of the chapter: the reading of the martyrology , the prayer Sancta Maria et omnes sancti ("May holy Mary and all the Saints"),

7626-432: The request of the patriarch Abraham...( Nahapetin ...)”; Proclamation: “Let us beseech our lifegiving savior, Christ,...( Aghach`ests`ouk` zkensatou ...)”; Prayer, “Having fallen down before you...( Ankeal araji k`o ...)”; Prayer of Sarkawag Vardapet: “Remember, Lord your servants... ( Hishea ...)”; Prayer: “God, beneficent and full of mercy...( Barerar ev bazoumoghorm Astouats ...)” Psalm 116 “I loved, because

7719-460: The services are similar to those during Great Lent except there is no reading of Kathismata, and instead of the normal Lenten hymns which replace the Kontakion, the Kontakion of the day (i.e., that day of Holy Week) is chanted. On Great Thursday and Saturday , the Little Hours are more like normal, except that a Troparion of the Prophecy, prokeimena , and a reading from Jeremiah are chanted at

7812-449: The sheep)". Cassian says this office was instituted because a period of rest was allowed after the nocturnal office and the office said shortly after it, but some monks abused this time of rest by staying in their cells and their beds right up to the time for Terce , and it was therefore decided to have a sunrise office that, moreover, brought the daylight offices to seven in line with Psalm 118/119 :164, quoted above in connection with

7905-400: The souls...( Vasn hangsteal hogwots`n ...)”; “Lord, have mercy” (thrice); Prayer: “Christ, Son of God,...( K`ristos, Ordi Astoutsoy ...)” (on fasting days, said thrice); “Blessed is our Lord Jesus Christ. Amen. Our Father...” The Chashou Service Exhortation: “Our psalmody and our supplications...( Zsaghmosergout`iwns ev zaghach`ans mer ...)”; “Amen.” “Blessed is the kingdom of

7998-517: The syllabic script Linear B . Beginning in the 8th century BC, however, the Greek alphabet became standard, albeit with some variation among dialects. Early texts are written in boustrophedon style, but left-to-right became standard during the classic period. Modern editions of ancient Greek texts are usually written with accents and breathing marks , interword spacing , modern punctuation , and sometimes mixed case , but these were all introduced later. The beginning of Homer 's Iliad exemplifies

8091-602: The traditional time of day. In the Maronite Church , Syriac Orthodox Church , Syriac Catholic Church , Malankara Orthodox Syrian Church , Malankara Marthoma Syrian Church , and the Syro-Malankara Catholic Church , the office of None is also known as Tsha' sho`in and is prayed at 3 pm using the Shehimo breviary. In the Eastern Orthodox and Greek Catholic Churches the office of

8184-681: The usual title of the first of the Day-Hours is a very ancient title, but has now gone out of use. It is found in the Missale Gallicanum (p. 179), also in C.C.C.C. MS.272, a ninth century Rheims Psalter ". In the Eastern liturgies, the names for this office in the various languages mean "first (hour)". John Cassian states that this canonical hour originated in his own time and in his own monastery in Bethlehem , where he lived as

8277-452: The work of our hands do thou direct"), and the prayer Dirigere . Later the reading of the martyrology, the necrology, the rule, and a prayer for the dead were added. The Church of England 's Book of Common Prayer dropped Prime with its first 1549 edition . A proposed 1928 version that Parliament rejected would have restored Prime, with the instruction that it be used in addition to (not instead of) Matins, and with optional reciting of

8370-480: Was Aeolic. For example, fragments of the works of the poet Sappho from the island of Lesbos are in Aeolian. Most of the dialect sub-groups listed above had further subdivisions, generally equivalent to a city-state and its surrounding territory, or to an island. Doric notably had several intermediate divisions as well, into Island Doric (including Cretan Doric ), Southern Peloponnesus Doric (including Laconian ,

8463-518: Was added later, is the one already in use in the Benedictine Office— Rerum Deus tenax vigor . In the monastic rules prior to the 10th century certain variations are found. Thus in the Rule of Lerins , as in that of St. Caesarius , six psalms are recited at Nones, as at Terce and Sext, with antiphon , hymn and capitulum. St. Aurelian follows the same tradition in his Rule Ad virgines , but he imposes twelve psalms at each hour on

8556-433: Was offered for the catechumens , sinners, the faithful, and generally for all the wants of the Church. John Cassian states that the most common practice was to recite three psalms at each of the Hours of Terce , Sext , and None. Practices varied from monastery to monastery. At first some tried to do the entire Psalter (150 Psalms) each day, but eventually that was abandoned for a weekly cycle built around certain hours of

8649-531: Was the rule in the ancient church, the ninth hour suggested itself as the appropriate time to offer the Patarag . Thus, a service which contained the readings and much of the prayers from the Patarag was added after the Ninth Hour for those days when no Patarag would be celebrated. One can compare this Chash service to the Typica service celebrated in churches belonging to the Slavic tradition within

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