Before the Cherubic Hymn, the Royal Doors open, the deacon censes the altar, iconostasis and worshipers (small censing). At this time, the priest stands before the Throne and reads a special secret priestly prayer. The deacon, having completed the incense, stands next to the priest, and together they speak in an undertone (so that those praying are usually inaudible), turning their faces to the icon of Christ in the High Place, the priest raising his hands up, and the deacon raising his orarion up, as if pronouncing Litany, the Cherubic Hymn is read, with the priest reading the first part of it, and the deacon reading the second. After this, the priest and deacon kiss the altar, go to the altar, take the Holy Gifts from it and follow the priest out of the altar through the northern sexton gates to commemorate the ruling bishops and all Orthodox Christians.
During the singing of the second part of the Cherubic Song, the priest and deacon return to the altar through the Royal Doors with the words “May the Lord God remember your priesthood (diaconate) in His Kingdom, always now and ever and unto ages of ages. Amen". The priest (bishop) first places the Chalice on the Throne (more precisely, on the Antimension), then, taking the paten from the deacon, places it next to the left of the Chalice. The covers are removed from the Holy Gifts and air is placed, after which the priest censes the Holy Gifts, quietly reading the troparia of Holy Saturday and the verses of the 50th Psalm. The royal doors are closed and the curtain is drawn.
The Cherubic Song is one of the most colorful sacred rites. Many Russian composers composed different melodies for this chant and wrote down their notes.
The Great Entrance during the Cherubic Song symbolizes the voluntary procession of Christ to suffer on the cross and die.
The Cherubic Hymn is sung at the liturgy of St. John Chrysostom and St. Basil the Great (except for the days of Maundy Thursday and Holy Saturday). On Maundy Thursday and Holy Saturday, as well as at the Liturgy of the Presanctified Gifts, there is exactly the same rite, only with different chants: “Thy secret Supper ...” on Thursday and “Let all human flesh be silent ...” on Saturday.
The inclusion of this prayer in the rite of the Liturgy dates back to 573.
See also
Notes
Links
- Cherubic Song (Children's Choir of St. Nicholas Cathedral, Mozhaisk)
- Cherubic Song (Sister Choir of the Holy Vvedensky Monastery, Ivanovo)
Wikimedia Foundation. 2010.
See what the “Cherubic Song” is in other dictionaries:
A church song that takes its name from the initial words “Like the Cherubim”; sung at the liturgies of St. John Chrysostom and St. Basil the Great. Dictionary of foreign words included in the Russian language. Pavlenkov F., 1907 ... Dictionary of foreign words of the Russian language
- @font face (font family: ChurchArial; src: url(/fonts/ARIAL Church 02.ttf);) span (font size:17px;font weight:normal !important; font family: ChurchArial ,Arial,Serif;) the actual Cherubic song of Hallelujah (Rev. 4, 7 8);… … Dictionary of Church Slavonic language
Cherubic Song- a chant that is sung during the great entrance to the liturgy of St. John Chrysostom and St. Basil the Great (except for the days of Maundy Thursday and Holy Saturday). The Cherubic song is a preparatory one for worthy presence and participation in... ... Orthodoxy. Dictionary-reference book
- (according to the initial words of the text “Izhe Cherubim”), a chant of the Orthodox Church. Introduced in the last third of the 6th century. Sung at the liturgies of St. John Chrysostom and St. Basil the Great (except Thursday and Saturday of Holy Week) during the transfer of Saints... ... Encyclopedic Dictionary
Cherubic Song- one of the main chants of the liturgy. Precedes the Great Entrance... Orthodox encyclopedic dictionary
Cherubic Song- Cherub hymn (church) ... Russian spelling dictionary
Cherubimskaya- (“Cherubic Hymn”) is an unchangeable chant related to the chants of the Eucharistic canon. At the end of its first part, the priesthood comes out onto the solea with the holy gifts, and the priest says a prayer (great entrance). Cherubic is... ... Orthodox Encyclopedia
G. 1. Christian church hymn. 2. A musical work based on the words of such a chant; Cherubic song. Ephraim's explanatory dictionary. T. F. Efremova. 2000... Modern explanatory dictionary of the Russian language by Efremova
Cherubimskaya- ♦ (ENG Cherubicon) (Greek cheroubikon) cherubic song, towards heaven, is sung in Orthodox churches when the choir enters the service. It symbolizes the presence of the cherub... Westminster Dictionary of Theological Terms
A spiritual song of the Orthodox Church, which takes its name from the first words of the text Izhe Cherubim. X. is sung at the liturgies of John Chrysostom and Basil the Great, except for Thursday and Saturday of Holy Week. X. dates back to the times of the emperor. Justina... ... Encyclopedic Dictionary F.A. Brockhaus and I.A. Ephron
Books
- My voice to God Collection of music, Kashalaba V. (comp.), “My voice to God” - collection of music, which includes 33 works. Among them are such well-known ones as “Hallelujah” and “How delightful are Thy dwellings, O Lord” by F. Handel, “Praise be to God in... Category:
The royal doors open, and the singers begin to sing the so-called Cherubic song. Her words are as follows:
Even as the cherubim secretly form, and the Life-giving Trinity sings the thrice-holy hymn, let us now put aside all worldly cares. As if we will raise up the King of all, the angels invisibly dorinoshima chinmi, Alleluia, Alleluia, Alleluia.
Translated into Russian:
“We, who mysteriously depict cherubim and sing the thrice-holy hymn to the Life-giving Trinity, will now put aside all worldly cares. To raise up the King of all, invisibly carried by the spear of the ranks of angels, Alleluia, Alleluia, Alleluia.”
This song was compiled and put into use, according to the testimony of George Kedrin, in the century during the reign of the pious Tsar Justin 2nd in order to fill the souls of those praying with the most reverent feelings during the transfer of the Gifts from the altar to the throne.
In this song, the Church, as it were, calls us to become like the cherubim, who, standing before the throne of the Lord of glory, constantly sing praises to Him and glorify Him with the trisagion singing: “Holy, Holy, Holy, Lord of Hosts,” and to abandon all thoughts and worries about anything earthly. ; for at this time the Son of God, solemnly accompanied by angels (the “spear-carrying” image is taken from the Roman custom, when proclaiming an emperor, is raised solemnly on a shield supported from below by the spears of soldiers), comes invisibly into the Holy. an altar to offer Himself at a meal as a Sacrifice to God the Father for the sins of mankind and to offer His body and blood as food for the faithful. This Cherubic Hymn is, in essence, a reduction of the ancient chant, which was always sung at the ancient liturgy of St. Apostle James, Brother of the Lord, and now we sing it only on Holy Saturday at the Liturgy of St. Basil the Great, performed on this day: Let all human flesh remain silent, and let it stand with fear and trembling, and let it think of nothing earthly within itself, for the king of kings and Lord of lords, comes to sacrifice and be given as food to the faithful. The faces of the angels come before this with all the beginning and power: many-eyed cherubs and six-faced seraphim, covering their faces and crying out the song: Alleluia, Alleluia, Alleluia.
On Maundy Thursday at the Liturgy of St. Basil the Great, instead of the Cherubim, a chant is sung, expressing the idea of the day and replacing many chants on this great day of the Lord’s establishment of the Sacrament of Communion itself:
Thy secret supper this day, Son of God, receive me as a partaker: I will not tell the secret to thy enemies, nor will I give thee a kiss like Judas, but like a thief I will confess thee: remember me, O Lord, when thou art come into thy kingdom; Alleluia, alleluia, alleluia.
While singing the Cherubic Song, the priest, standing in front of the throne, reads a special secret prayer, beginning with the words: No one is worthy from those who are bound by carnal lusts and pleasures to come, or draw near, or serve you, the king of glory..., in which he asks that the Lord, carried on the cherubim throne, cleanse his soul and heart from the evil conscience and deign him to perform the priesthood of His holy and most honorable body and honorable blood and deign to be offered these gifts through him to a sinful and unworthy slave. At this time, the deacon, having taken the blessing of the priest for censing at the very beginning of the Cherubim, censes the entire altar and the priest, and from the pulpit the iconostasis, faces and people, and it is customary, having clad the altar, to go out to cense the iconostasis through the Royal Doors, and then, returning to altar, incense on the priest, after which, again leaving through the royal doors, incense the faces and people; in conclusion, having covered the royal doors and local icons of the Savior and the Mother of God, the deacon enters the altar, censes the throne in front of only the priest, the deacon bows three times with him before the throne. The priest, with his hands raised up, reads the first half of the Cherubim three times, and the deacon finishes it each time, reading the second half, after which they both bow once. Having read the Cherubim three times and bowed to each other by kissing the throne, they depart, without going around the throne, to the left to the altar to begin the Great Entrance. When the deacon is not present, the priest censes himself, after reading the secret prayer. During censing, he, like the deacon, reads to himself
We continue our conversations about Orthodox worship and the Divine Liturgy. Last time, our regular interlocutor, head of the Department of Biblical Studies of the SPDS, author of the textbook “The Charter of Orthodox Worship,” Alexey Kashkin, spoke about the second part of the Divine Liturgy - the Liturgy of the Catechumens (“Time for the Lord to Create”). Today we will begin to consider the Liturgy of the Faithful.
— Back in the early 90s, after the “Elitsa catechumen, come out, but no one from the catechumens, the Elitsa of returning,” one could notice people leaving the temple: the unbaptized knew that they needed to leave. Now this is no longer the case: either everyone has already been baptized, or they have simply stopped attaching importance to it. And for the early Christians, was it fundamental - that only those who were already born in Christ should be present when making a bloodless sacrifice?
- I suppose so. Moreover: in Greek churches of that era, the catechumens could only stay in a special vestibule, not where the Eucharist was celebrated. And when it was performed, the deacons closed the doors of the main part of the temple so that none of the catechumens could enter. Hence (let’s jump ahead a little) the deacon’s exclamation “Doors, doors, let us hear wisdom,” indicating that a sacred ceremony is now taking place and only the faithful should be present.
— At the beginning of the Liturgy of the Faithful it sounds Cherubic Song- mysterious, exciting, touching even those who still know very little about the meaning of worship. Why is it being sung at this particular moment?
— Let’s clarify: The Liturgy of the Faithful begins with two small litanies, the first of which is “... let none of the catechumens, as many as are faithful, let us pray again and again in peace to the Lord.” The second is an abbreviated version of the peace litany, containing its four initial and two final petitions. A Cherubimskaya is a fairly ancient hymn, dating back to around the 6th century. Why is it sung at the beginning of the Liturgy of the Faithful? Because it talks about the spiritual state of a person that is necessary to participate in the Sacrament of the Eucharist. Not everyone knows that Cherubic Song in the rite order the Liturgy is divided into two parts. And in order to understand the meaning of the first part - “Even though the cherubim secretly form and sing the Trisagion of the Life-Giving Trinity, let us now put aside every earthly concern...”, you need to know that “cherubim” here is not the subject at all. The word “cherubim” is in the accusative case, which in this case coincides with the nominative case. The subject in this phrase is hidden, but its meaning is this: we, mysteriously depicting the cherubim and singing the Trisagion of the Trinity, who gives life, will now put aside all worldly cares. Second part Cherubic song speaks about why we must renounce the things of life: “For we will raise up the King of all,” in order to accept the King of all. Professor Nikolai Dmitrievich Uspensky, analyzing the verb “let us raise,” comes to the conclusion that its most accurate translation is “let us accept the King of all.” But the second part is sung already when the priest, preceded by the deacon, enters the altar and the offering of the Honest Gifts is placed on the throne.
- And what happens in the altar and then on the sole of the temple when the first part is sung? Cherubimskaya?
— The deacon opens the royal doors and censes the entire temple and altar. The priest secretly reads a prayer at this time Cherubic song“No one is worthy” (we will discuss secret priestly prayers in more detail in a separate conversation). Both clergy worship three times with the prayer “God, cleanse me, a sinner.” Then the deacon and priest together read the same troparion - “Like the Cherubim.” During the reading, the priest raises his hands (remember, this is an Old Testament temple tradition), and the deacon raises the orarion. Then the priest takes the censer from the deacon and, having made a sentence, with the words “Raise your hands in the Holy Place and bless the Lord,” he removes the air from the Gifts and places it on the deacon’s left shoulder. Then he takes the paten with the offering and places it on the deacon's head. The deacon, holding the paten with both hands, goes out through the northern door to the solea, and behind him comes the priest with the Chalice - the Chalice.
After the first part Cherubimskaya When the clergy go out onto the sole and face the people, there is a commemoration of His Holiness the Patriarch and the ruling bishop “and all of you Orthodox Christians.” It is believed that this tradition arose from ancient practice: in the early Christian era, the Gifts were prepared in a separate room, which was called the offering, and immediately transferred to the altar of the temple (the Great Entrance was thus performed immediately after the proskomedia). The clergy with the Gifts walked through the entire temple, and the gathered people asked the clergy to pray for them, and they answered everyone: “May the Lord remember you.” Later, these petitions were combined into such a general commemoration of everyone, starting with the Patriarch and the bishop, which is pronounced on the pulpit before the clergy brings the offered Gifts to the altar.
- So, the Great Entrance takes place - the transfer of the offering of the Honest Gifts from the altar to the throne. The choir sings the second half Cherubic song: “As if we will raise up the King of all, the angels invisibly dorinosima chinmi.” There's a hard-to-understand word here, "dorinoshima"—what does it mean?
- On the one hand, this takes us back to the Old Testament, from which we know that the Lord sits on cherubim, on the other hand, this word is half translated from Greek: dorinoshima - spear-carrying. In the service during the Week of the Cross during Great Lent, this is exactly what the word sounds like - spear-carrying. The image was taken, perhaps, from the Roman tradition, when the victorious commander was carried into the city on a shield mounted on the spears of soldiers. After all, Christ is the Victor! However, in Greek the verb “doriforo” is used in the sense of “to accompany as a bodyguard,” so one can imagine here the King Christ coming with His retinue - the Angels.
—What happens in the altar, at the altar, when the deacon, and after him the priest with the Offering Gifts, approach him?
— The deacon, holding the paten on his head, enters the altar and kneels on one knee in front of the throne: he waits for the priest to enter, who will remove the paten from his head and place him on the throne. When the priest enters the altar, the deacon says to him in a low voice: “May the Lord God remember your priesthood in His Kingdom.” The priest replies: “May the Lord God remember your priesthood as a diaconate in His Kingdom always, now and ever, and unto ages of ages.” Then the priest places the Chalice on the throne - on the antimension, into which, we recall, particles of the relics of the holy martyrs are sewn - removes the paten from the deacon's head and places it next to the Chalice.
— What’s surprising is that the troparia of Holy Week are read at the same time...
- Yes, the troparion of Great Saturday “Blessed Joseph, let us take down Your Most Pure Body from the tree”, and then, when the cover is removed from the paten - “In the grave carnally, in hell with the soul like God” and “Like the Life-Bearer, like the reddest of Paradise” - This is already from the Easter Royal Hours. Why is this so? We have already said about the historical origin of the Great Entrance, but as for the symbolic meaning, many liturgists, starting with Simeon of Thessalonica (XIV century), consider the Great Entrance as the procession of Christ to Calvary. After all, the Eucharist is a bloodless sacrifice. The opportunity to unite with Him in Holy Communion appeared to us only because He accepted “free passion”—voluntary suffering. After the clergy enters the altar, the royal doors and curtain are closed - this symbolizes the closed Tomb of the Lord. And then in the altar such a dialogue takes place between the priest and the deacon. Priest: “Pray for me, brother and colleague.” Deacon: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you.” Priest: “The same Spirit helps us all the days of our life.” - “Remember me too, Holy Master.” - “May the Lord remember you in His Kingdom always, now and ever, and unto ages of ages.”
— In the ancient Church, at that moment there was a general kissing - separately, of course, women with women, men with men. Nowadays, all that remains of this custom is kissing at the altar - during a cathedral service, that is, if there are several priests at the altar. Kissing is accompanied by the words “Christ is in our midst—he is and will be.” But even today the exclamation “Let us love one another...” means the unity of Christians, the unity of the Church as the Body of Christ, the impossibility of celebrating the Eucharist outside the love He commanded. The chorus continues “Father and Son and Holy Spirit, Trinity Consubstantial and Indivisible.” Love for one's neighbor is inseparable from love for God - the Holy Trinity. At this time, the priest bows three times before the Holy Table, saying the words “I will love You, Lord, my Fortress, Lord, my Confirmation and my Refuge.”
— We have already spoken about the origin and meaning of the exclamation “Doors, doors...”, but here is the meaning Creed, which, according to tradition, is sung by all Christians gathered for the Liturgy?
- Let us remind you that the Liturgy of the Faithful is being celebrated - the faithful confess their faith. We are not passive listeners and spectators - we are participants in the worship service, everything that happens has the most direct relation to us. And all this is done not just like that, but in a certain faith. During the general singing Creed the priest reads it to himself and blows air over the offered Gifts. This sacred act is performed as a sign of the imminent descent of the Holy Spirit onto the Gifts: just as on the day of Pentecost the descent of the Spirit on the Apostles was preceded by a strong wind, so now this future descent is anticipated by the blowing of air over the Gifts.
— The deacon, having exclaimed, “Let us become kind, let us become fearful, let us bring holy offerings to the world,” goes to the altar. What is the meaning of the following chant, “Mercy of the World, Sacrifice of Praise”?
— These words can be considered in connection with the famous biblical saying I want mercy, not sacrifice(Os. 6 , 6, Matt. 9 , 13, 12 , 7). We offer God mercy on behalf of the whole world and a verbal sacrifice, a sacrifice consisting of songs of praise: here we must remember that the word “Eucharist” itself means thanksgiving, and the content of the initial prayers of the Eucharistic canon is doxology.
And so, we stand before the pinnacle of the Divine Liturgy - before the Eucharistic canon. But about him - in one of the next issues of our newspaper.
Newspaper "Orthodox Faith" No. 3 (527)
Marina Biryukova
Cherubic song- a song that is sung on and (except for the days of Great Thursday and Holy Saturday) during the Great Entrance. Compiled and put into use in the 6th century. in Byzantium.
“Even though the Cherubim secretly form, and the life-giving Trinity sings the thrice-holy hymn, let us now put aside every care of this life.
For let us raise up the King of all, Invisibly angelic Dorinosima Chinmi. Alleluia".
Listen:
Deacon Andrey Glushchenko:
Cherubic song. A treasure trove of difficulties for ordinary parishioners... One of the first difficulties is that the word "cherubim" is perceived as a nominative case, although in fact it is in the accusative case (in the nominative case it would be "cherubim", with an "and" at the end). Solution: replace with a parallel form (by the way, acceptable in Church Slavonic, compare the parallel use in our texts of “have mercy on us” and “have mercy on us”) - “Who secretly forms the cherubim...”. Is it hurting our ears again? Let's think about why.
In addition, whatever one may say, in the current translation of Cherubimskaya, for correct understanding it is simply necessary to make one more change. Instead of the Slavic “we will raise”, put the Slavic “we will accept”. Otherwise, among other things, an undesirable association with a completely incorrect interpretation of “carrying on spears” will remain. Hypodechomai, we recall, means precisely “to receive,” especially “to receive a guest,” or “to receive into oneself.” This is a direct reference to the Eucharist. We are talking about the communion of the Body and Blood of Christ, the acceptance of the Eucharistic sacrifice, the gifts prepared for which are transferred to the throne at the Great Entrance during the singing of the Cherubic Song. The Slavic word “raise” has the same meaning as the word in the Greek original – “to take into oneself”, and the translation, of course, is correct, but now this word is simply indistinguishable from the Russian “raise”, which does not have the desired meaning at all. And “carried,” let us remind you, means “surrounded by bodyguards, spearmen,” and by no means “raised on spears.”
The Cherubic Hymn is sung shortly after the reading. Usually it is sung very mellifluously, viscously. This prayer reminds us how the angelic forces in heaven serve at the throne of God and is based on the visions of the prophets Isaiah, Ezekiel.
It is, as it were, a transition from the preparatory part of the liturgy to the main one - to the Eucharistic, where the invocation of the Holy Spirit takes place on the gifts - bread and wine - the heart, core and top of the Liturgy.
The Cherubic Hymn is a kind of musical center of the liturgy. This is the most beautiful chant consisting of two parts, which are separated by the Great Entrance. During the Great Entrance, the Holy Gifts (bread and wine) are taken out of the side doors of the altar. The priest stops at the Royal Doors and prays for everyone, remembering the Primate of the Church, the bishop and all Christians.
The Cherubic Song consists of two parts. The first part is before the Great Entrance and the second part is after the Great Entrance. The first part, as a rule, is slow and drawn-out, and the second part is solemn and jubilant. These two parts are separated by the exclamation “Amen”, which means “truly” - this is the response of the choir (or people) to the prayers of the priest.
The Cherubic Hymn is sung at the liturgy and, with the exception of Maundy Thursday and Holy Saturday:
- On Maundy Thursday the chant is performed:
Thy secret supper this day, Son of God, accept me as a partaker: I will not tell the secret to Thy enemy, neither will I give Thee a kiss, like Judas, but like a thief I will confess to Thee: remember me, Lord, in Your Kingdom.Translation: Son of God, accept me today as a communicant of Your Last Supper. I will not betray secrets to Your enemies, I will not kiss You like Judas. But like a (prudent) thief I confess You: Remember me, O Lord, in Your Kingdom.
- On Holy Saturday:
Let all human flesh remain silent, and let it stand with fear and trembling, and let nothing earthly think within itself: the King of kings, and Lord of lords, comes to sacrifice and be given as food to the faithful.
Before this come the faces of Angels with all the Principality and Power, the many-eyed Cherubim, and the six-crested Seraphim, covering faces, and a crying song: Alleluia, Alleluia, Alleluia.Translation: Let all human flesh remain silent and stand with fear and trembling and not think about anything earthly in itself: for the King of kings and Lord of lords is coming to the slaughter to give Himself as food for the faithful.
He is preceded by hosts of Angels with all the Principalities and Powers: the many-eyed Cherubim and the six-winged Seraphim, covering their faces and singing the song: Glorify God, praise God, praise the Lord.
- At the Liturgy of the Presanctified Gifts, instead of the Cherubim, the following hymn is used:
Now the Heavenly Forces serve with us invisibly, behold the King of Glory enters, behold the secret Sacrifice is completed.
Let us approach by faith and love, so that we may be partakers of eternal Life.Translation: Now the Heavenly Forces serve with us invisibly,for behold, the King of Glory enters, behold the Sacrifice, mysterious, perfect, is accompanied by them.
Let us approach with faith and love so that we may become partakers of eternal life.
The Cherubic Hymn (Greek: ?????????? ?????; briefly based on the first words - Like the Cherubim) - in the Orthodox Church, a prayer is sung at the liturgy and serves as a preparation for the believers for the great entrance, which divides This prayer is in two parts.
* first part: Even as the Cherubim secretly form and sing the Trisagion hymn to the Life-Giving Trinity, let us now put aside all worldly cares.
* second part: For we will raise up the King of all, invisibly carried by the angels. Alleluia, alleluia, alleluia.
# ? Translation: Let us, who mysteriously depict the Cherubim and sing the Trisagion hymn to the Life-Giving Trinity, let us now abandon all worldly concerns...
# ? Translation: ...so that we may receive the King of all [sentient beings], invisibly accompanied, as if by bodyguards, by armies of Angels. Alleluia, alleluia, alleluia.
Before the Cherubic Hymn, the royal doors open, the deacon censes the altar, iconostasis and worshipers (small censing). At this time, the priest stands before the throne and reads a special secret priestly prayer. The deacon, having completed the incense, stands next to the priest, and together they speak in a low voice (so that those praying are usually inaudible), turning their faces to the icon of Christ in the High Place, the priest raising his hands up, and the deacon raising his orarion up, as if pronunciation of the litanies, the Cherubic Hymn is read, with the priest reading the first part of it, and the deacon reading the second. After this, the priest and deacon kiss the altar, go to the altar, take the Holy Gifts and leave the Altar to make the Great Entrance.
During the singing of the second part of the Cherubim, the priest and deacon return to the altar through the Royal Doors and place the Gifts on the throne for the celebration of the Eucharist. The paten and chalice are placed on the antimins, the coverings are removed from them and air is placed, after which the priest censes the Holy Gifts. The priest does all this while quietly reading the troparia of Holy Saturday and the verses of the 50th Psalm.
The Cherubic Hymn is sung at the liturgy of St. John Chrysostom and St. Basil the Great (except for the days of Maundy Thursday and Holy Saturday). On Maundy Thursday and Maundy Saturday, as well as at the Liturgy of the Presanctified Gifts, there is exactly the same rite, only with different chants.
The inclusion of this prayer in the liturgy dates back to 573.
Like Cherubim
secretly educational
and the Life-Giving Trinity
The Trisagion hymn hummingly,
every thing in life today
Let's put aside care.
Let us raise up the Tsar,
angelic invisibly
dorinoshima chinmi.
Alleluia, alleluia, alleluia.
2. Translation of the song Choir of the Church of All Saints - Like the Cherubs
(Translation of the lyrics of the song Choir of the Church of All Saints - Like the Cherubim into English #english version, in English)Cherubim
secretly formative
and Life-giving Trinity
Trisagion song hummingly,
every now everyday
aside care.
As I the King of all got,
angels invisible
dorinoshima chinmi.
Alleluia, Alleluia, Alleluia.
View popular lyrics and translations Choir of the Church of All Saints:
More songs by this artist: Choir of the Church of All Saints (all lyrics and translations)
Don’t know who sings the song Like the Cherubs? The answer is simple, this is the Choir of the Church of All Saints. Finding words to music, song lyrics and sometimes even chords is not difficult here; usually, to find a song by words, you need to enter a couple of words from the song in the search and click the search button. You can now use text and the words of this song in karaoke or just sing along by turning on your mp3 player. There is no need to try to translate the song into Russian or English, song translation Choir of the Church of All Saints - Like the Cherubs is already on textsong2.ru, and download the lyrics of the song i.e. lyrics You can select it with the mouse.
All-time views for the Choir of the Church of All Saints - Like the Cherubs:
People
