THE REVELATION OF THE HOLY TRINITY: HEAVENLY KING
CONTINUED FROM PAGE 2
Hebrew:
Melekh HaShamaim, HaMenakhem, Ruakh HaEmet, Hanimtza bekhol makom umale hakol, Otzar HaTovot vekhonen khayim, BOAH USHKON BANU, veteharenu mikol tumah vehoshiyah El Tov et nafshoteynu.
Slavonic:
Tzariu Nebesnyi, Uteshiteliu, Dushe istiny, izhe vezde syi, i vsya ispolniaiai, Sokrovische blagikh i Zhizni Podateliu; PRIIDI I VSELISIA V NY, i octhisti ny ot vsiakia skverny, i spasi Blazhe dushy nash[i] a.
Ukranian:
Tzariu Nebesbesnyi, Utishyteliu, Dushe istyny, scho vsiudy iesy i vse napolwniaiesh, Skarbe dobra i zhyttia Podateliu, PRYJDY I VSELYSIA V NAS, i ochysty nas vid usiakoi skerny, i spasy, Blahyi, dushi nashi.
French:
Roi celeste, Consolateur, Esprit de verite, partout present et remplissant l'univers, Treson de graces et Donateur de vie, VIENS ET DEMEURE EN NOUS, purifie-nous de tout peche, e tsauve nos ames, O Dieu de bonte.
Albanian:
O Mbret qiellor, Ngushe'llimtar, Shpirti i se' ve'rtete's, qe' ndodhe kudo e mblon te' gjitha, Tesari i te' miravet dhe jete'dhe'ne's, EJA E QE'NDRO NE'MES NEVE dhe pastrona nga cdo me'kate' dhe shpe'to, o i Mire', shpirtrat tane'.
Italian:
Re celeste, Consolatore, Spirito di verita, che sie presente in ogni luogo e tutto riempi, Tesoro di beni e Datore di vita, VIENI E ABITA IN NOI, e purificaci da ogni macchia e salva, o Buono, le anime nostre.
It should be noted that this core prayer of the Christian oriental Tradition is profoundly enrooted in a Semitic way of thinking and includes Talmudic aspects which we already mentioned.
THE ESSENTIAL ROYALTY OF GOD, Which is Light and infuses the Holy Spirit or the Shekhinah; the Comforter or Protector, Advocate, Assistant to the sick. The Divine Truth, the Holy Spirit is present everywhere and overshadows/covers all things, i.e. the entire Universe, in its cosmic and earthly fulfillment, considering both historical and metahistorical events. This is the core of the Feast of Sukkot and of the "shadowing of the Divine Glory", the Shekhinah, Whose wings cover all beings and shelter them.
LET THE SPIRIT COME: this is evidently an analogical point with the second demand of the Prayer of the Lord. Moreover, the words: "Let Your Kingdom come" [in Aramaic: "Tethe Malkhutakh"] insist on the indivisible unity deeply expressed in the Hebrew tradition of the Shekhinah, Light and Spirit of God and His/Her Royalty over the whole world.
In the Book of the Apocalypsis 22:17 Jesus says: "And the Spirit and the bride [= the Church] say, Come", which is very similar to the Feast of the Booths which is referred to as the Feast and a Day of full Joy as shown in the Gospel of Saint John 7:37-39; "In the last day, that great day of the Feast, Jesus stood and cried, saying: If any man thirsts, let him come unto me and drink. He that believes on me, as the Scripture has said out of his belly shall flow rivers of living water. But this He spoke of the Spirit, which they that believe on him should receive; for the Holy Spirit was not yet given; because that Jesus was not yet glorified".
The Aramaic liturgical expression [cf. 1 Corinthians 16:22; Philippians 4:5; Isaiah 55:1] is repeated in two different ways: "Maran ata" [The Master/Lord comes/will come] and Marana ta'" [The Master/Lord arrives]. The Ashkenaze hymn or "piyut" written in Aramaic "Aqdamut milin" [At the beginning of all words] is recited during the Feast of Shavuot [Pentecost], and every verse ends with a "-ta", a supplication for the imminent coming of the Lord.
THE HOLY SPIRIT MAKES ITS RESIDENCE IN US: The Byzantine prayer includes the words of the Septuagint, linked to the various quotations relating to the dynamic and sprinkling action of the Shekhinah. The Jewish Morning Service of Shaharit shows this steadfast conviction of the faithful:
"Modeh ani, I give You thanks, Living and Life-giving King [Melekh Khay veQayam], Source of eternal life, because, in Your grace, You restore my soul in me according to Your fidelity".
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