"The Prayer of Saint Ephrem" (Greek: , Efchàtoú OsÃÂou Efrem), is a prayer attributed to Saint Ephrem the Syrian and used during the Great Lent by the Eastern Orthodox and Byzantine Catholic Churches. In the Byzantine tradition, this prayer is considered to be the most succinct summation of the spirit of Great Lent and is hence the Lenten prayer par excellence, prayed during all Lenten weekday services. There are two versions of the prayer currently in use, reflecting liturgical Greek and Slavonic uses. Modern translations have been produced from both Greek and Slavonic, but some attempt to combine the two.
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In English, this may be translated:
<blockquote> O Lord and Master of my life, a spirit of idleness, curiosity, ambition, and idle talking; give me not.
But a spirit of chastity, humility, patience, and love, bestow upon me, Thy servant.
Yea, O Lord King: grant me to see mine own failings, and not to condemn others; for blessed art Thou unto the ages of ages. Amen. </blockquote>
This Greek version is the form of the prayer found in the current liturgical books of the Greek Orthodox Church and all those churches that utilise Greek or Arabic in their services. Early Greek manuscripts preserve several variant texts, however, including the reading ÃÂùûñÃÂóàÃÂïñà(philargyrias, "love of money") in place of ÃÂùûñÃÂÃÂïñà(philarchias, "love of power"), which was taken up in the first Slavonic translations. It is difficult to know which form is more ancient, since both vices are serious afflictions for both monastic and lay Christians.
The Greek word ÃÂÃÂÃÂÃÂÿÃÂÃÂý÷à(sà ÂphrosynÃÂs) in the second line is often translated in English as 'chastity.' However, this is a highly problematic archaism, since, in modern English, 'chastity' refers almost exclusively to sexual continence. The Greek word is much broader in meaning and carries the sense of soundness of mind, discretion, and prudence. Therefore, the prayer asks in the second line for a restoration to Christian wholeness and integrity, foreshadowing the petition of the third line that the supplicant might have the temptation to judge others removed from them (cf. Matt. 7:1âÂÂ5). It is possible that the choice to translate ÃÂÃÂÃÂÃÂÿÃÂÃÂý÷àas 'chastity' reflects both the affection for the Cranmerian prose of the Anglican Book of Common Prayer present in some anglophone Orthodox (which frequently leads to an ambiguity of meaning in liturgical and scriptural texts, as exemplified here) and also the presupposition that a concern for sexual purity is predominant in the Orthodox tradition.
Sometimes the phrase "idle talk" is substituted by the Latinate word , which carries about the same meaning.
In the earliest Church Slavonic translations, the prayer was rendered: <blockquote> ÃÂþÃÂÿþôø ø òûðôøúþ öøòþÃÂù üþõüù, ôÃÂààþÃÂýÃÂýÃÂç, ýõñÃÂõöõýÃÂç, ÃÂÃÂõñÃÂþûÃÂñÃÂç ø ÿÃÂð÷ôýþÃÂûþòÃÂç ÿöõýø ÿ üõýõ.
ÃÂÃÂààöõ ÃÂãûþüùôÃÂÃÂç, ÃÂüøÃÂõýÃÂç, ÃÂõÃÂÿãýÃÂç ø ûÃÂñòõ ôðÃÂùù üø ÃÂðñù ÃÂòþõüù.
ÃÂù ÃÂþÃÂÿþôø æðÃÂÃÂ, ôðöôàüø ÷ÃÂãÃÂø üþç ÃÂþóÃÂãÃÂõýÃÂç, ø õöõ ýõ ÃÂÃÂÃÂöôðÃÂø ñÃÂðÃÂð üþõóÃÂ, ÃÂúàñûðóþÃÂûþòõýàõÃÂø òþ òãúø. ÃÂüøýÃÂ. </blockquote>
In English, this is: <blockquote> O Lord and Master of my life, take from me a spirit of despondency, sloth, love of money, and idle talk.
But give to me, your servant, a spirit of sober-mindedness, humility, patience, and love.
Yes, O Lord and King, grant me to see my own sins and not to judge my brother, since you are blessed to the ages. Amen. </blockquote>
There are two main differences in the first line between the Greek text given above and the Slavonic text given here. First, the Greek reads "üî üÿù ôῷÃÂ," meaning "grant me not," whereas the Slavonic has "ÃÂÃÂöõýø ÿ üõýõ," meaning "take from me." The Greek text unambiguously implies that God is the one who grants every character of spirit or breath (ÃÂýõῦüñ), and the supplicant therefore requests that God give a spirit characterized not by vice (line 1) but by virtue (line 2). The supplicant effectively asks God to lighten their burden (cf. Matt. 11:28âÂÂ30). The Slavonic text, however, could be read as asking God to replace one kind of spirit or breath with another, with the implication that the first kind of spirit (line 1) does not come from God to begin with. This could lead to a dualist reading of the prayer, opposing the unvirtuous 'spirit of man' to the virtuous 'spirit of God.' The Greek text seems better to reflect the monastic tradition, as expressed by writers such as the fifth-century Abba Isaiah of Scetis in his Ascetic Discourses, that all passions are ultimately divine gifts with a sacred purpose. The second main difference is that, where the Greek has ÃÂõÃÂùõÃÂóïñà(periergia meaning 'idle curiosity' or 'meddling'), the Slavonic has ýõñÃÂõöõýÃÂç (nebrezheniya) meaning 'negligence,' 'indifference,' or 'despondency,' which would be á¼Âú÷ôïñ (akêdia) in GreekâÂÂthe classic monastic sin. A third minor difference is the transposition of terms in the first line. Whereas the Greek consistently reads "á¼ÂÃÂóïñÃÂ, ÃÂõÃÂùõÃÂóïñÃÂ" ('sloth, meddling'), the Slavonic reads "þÃÂýÃÂýÃÂç, ýõñÃÂõöõýÃÂç" ('despondency [in place of meddling], sloth'). Despondency (þÃÂýÃÂýÃÂç) remained at the head of the list of vices until the order was conformed to the Greek text during Nikon's reforms. It seems likely that the differences between the Greek and Slavonic texts reflect the fact that the Slavonic text was prepared from a different Greek text than the one currently used, but this has yet to be demonstrated definitively.
This Slavonic version was superseded in the Russia Orthodox Church in 1656, following the liturgical reforms of Patriarch Nikon, but remains in use among the Old Believers today.
<blockquote> ÃÂþÃÂÿþôø ø òûðôÃÂúþ öøòþÃÂð üþõóÃÂ, ôÃÂààþÃÂýÃÂýÃÂç, ýõñÃÂõöõýÃÂç, ûÃÂñþýðÃÂðûÃÂç ø ÿÃÂð÷ôýþÃÂûþòÃÂç ÿöõýø ÿ üõýõ.
ÃÂÃÂààöõ ÃÂãûþüùôÃÂÃÂç, ÃÂüøÃÂõýþüùôÃÂÃÂç, ÃÂõÃÂÿãýÃÂç ø ûÃÂñòõ, ôðÃÂùù üø ÃÂðñù ÃÂòþõüù.
ÃÂù ÃÂþÃÂÿþôø æðÃÂÃÂ, ôðöôàüø ÷ÃÂãÃÂø üþç ÃÂþóÃÂãÃÂõýÃÂç, ø ýõ ÃÂÃÂÃÂöôðÃÂø ñÃÂðÃÂð üþõóÃÂ, ÃÂúàñûðóþÃÂûþòõýàõÃÂø òþ òãúø òãúþòÃÂ. ÃÂüøýÃÂ. </blockquote>
<blockquote> O Lord and Master of my life, take from me a spirit of despondency, sloth, love of power, and idle talk.
But give to me, your servant, a spirit of sober-mindedness, humility, patience, and love.
Yes, O Lord and King, grant me to see my own sins and not to judge my brother, since you are blessed to the ages of ages. Amen. </blockquote>
This version is to be found in the Liturgicon (Sluzhebnik) or Priest's Service Book published in Kiev in 1639 by Peter Mohyla. Substantially it is similar to the earlier version, but with some of the case-endings updated, as by that time, use of the dative case (öøòþÃÂù üþõüù) to mark possession was considered distinctively archaic, and use of the genitive case (öøòþÃÂð üþõóÃÂ) felt to be more correct. It retains most of the distinctive differences that the earlier version has from the Greek, with none of the more drastic changes that may be found in the next version.
This version was once used throughout the Kievan metropolia, as well as in the Orthodox Churches of Central Europe (Ukraine, Poland, Hungary, Slovakia, Austria and so on), but later dropped out of use, and the next version adopted. It is currently only used (either in the original Slavonic or in vernacular translations) by those churches that use the Ruthenian recensionâÂÂthe Ukrainian Greek Catholic Church, the Ruthenian Greek Catholic Church, the Belarusian Greek Catholic Church, the Hungarian Greek Catholic Church, and the Slovak Greek Catholic Church.
<blockquote> ÃÂþÃÂÿþôø ø òûðôÃÂúþ öøòþÃÂð üþõóÃÂ, ôÃÂààÿÃÂð÷ôýþÃÂÃÂø, þÃÂýÃÂýÃÂç, ûÃÂñþýðÃÂðûÃÂç ø ÿÃÂð÷ôýþÃÂûþòÃÂç ýõ ôðöôàüø.
ÃÂÃÂààöõ ÃÂãûþüùôÃÂÃÂç, ÃÂüøÃÂõýýþüùôÃÂÃÂç, ÃÂõÃÂÿãýÃÂç ø ûÃÂñòõ, ôðÃÂùù üø ÃÂðñù ÃÂòþõüù.
ÃÂù ÃÂþÃÂÿþôø æðÃÂÃÂ, ôðÃÂÃÂù üø ÷ÃÂãÃÂø üþç ÿÃÂõóÃÂãÃÂõýÃÂç, ø ýõ ÃÂÃÂÃÂöôðÃÂø ñÃÂðÃÂð üþõóÃÂ, ÃÂúàñûðóþÃÂûþòõýàõÃÂø òþ òãúø òãúþòÃÂ. ÃÂüøýÃÂ. </blockquote>
<blockquote> O Lord and Master of my life, grant me not a spirit of sloth, despondency, love of power, and idle talk.
But give to me, your servant, a spirit of sober-mindedness, humility, patience, and love.
Yes, O Lord and King, grant me to see my own faults and not to judge my brother, since you are blessed to the ages of ages. Amen. </blockquote>
This is the version found in the editions of the liturgical books published in 1656 by Patriarch Nikon of Moscow. It is the form currently in use by the Russian Orthodox Church (both the Moscow Patriarchate and the Russian Orthodox Church Outside Russia), the Ukrainian Orthodox Church, the Belarusian Orthodox Church, the Serbian Orthodox Church, the Bulgarian Orthodox Church, and all other Slavic Orthodox Churches. It differs substantially from the current Greek form of the prayer only in the retention of þÃÂýÃÂýÃÂç ('despondency') in place of ÃÂõÃÂùõÃÂóïñà('meddling'). Considering the principles on which Patriarch Nikon's reforms were undertaken, it seems likely that the 1656 text of the prayer was prepared from a Greek text containing the word á¼Âú÷ôïñà('despondency') rather than ÃÂõÃÂùõÃÂóïñÃÂ.
An English version of the Prayer of St Ephrem commonly in use in the Orthodox Church in America (which inherited its liturgical practices from the Slavic tradition) maintains the distinction between take from me (line 1) and give to me (line 2) that was eliminated in the 1656 Slavonic translation. This does not appear to reflect a conscious choice of the OCA to return to the Pre-Nikonian text or to imitate the Old Believers, but probably derives from the fact that many OCA parishes were founded by Orthodox (and Byzantine Rite Catholics) from Central Europe who used the Ruthenian Slavonic text of 1639, but with the þÃÂýÃÂýÃÂç and ýõñÃÂõöõýÃÂç (line 1) inverted to conform to the Nikonian/Greek order.
At weekday services during Great Lent, the prayer is prescribed for each of the canonical hours and (in some traditions) at the Divine Liturgy of the Presanctified Gifts.
During the period of the Triodion, the prayer is first recited on Wednesday and Friday only on Cheesefare week and thereafter at every weekday service from vespers on the evening of the Sunday of Forgiveness, the service which begins Great Lent, through Wednesday of Holy Week. The prayer is not said on Saturdays and Sundays (vespers on Sunday evening is of Monday, since the Byzantine liturgical day begins at sunset), because these days are not strict fasting days (oil and wine are always permitted). This means that the weekends retain a festal character, even during the Great Fast, and the Divine Liturgy may be celebrated as usual.
During the Nativity Fast, Dormition Fast and the Apostles' Fast, the lenten order of services may be used when the divine liturgy is not celebrated. In such an instance, the Prayer of St Ephrem is recited then, too.
The prayer is accompanied by bows and prostrations.
Depending upon the rubrics, the prayer is said either once or twice:
Current Russian Orthodox practice, as followed in the Moscow Patriarchate and the ROCOR, is to perform twelve metanias (bows from the waist) after the first recitation of the prayer (with three prostrations), saying at each bow, "ÃÂþöõ, áÃÂøÃÂÃÂø üç óÃÂãÃÂýðóþ (óÃÂãÃÂýùàif one is female)"âÂÂ"O God, cleanse me a sinner". When the prayer is prayed in the course of a church service, the priest alone says aloud "O God, cleanse me a sinner", as everyone makes bows. In the common usage of ROCOR, the last (twelfth) time he adds, "...ø ÿþüøûùù üç"âÂÂ"...and have mercy on me." Though this last addition is not written in the service books, it helps all of those present to know that it was the last bow.
The tradition of the Old Believers is similar, but instead of twelve bows in silence, they have thirteen prostrations, each time reciting the Jesus Prayer or the following prayers: <blockquote>
</blockquote>
The Ruthenian tradition, again, differs slightly, retaining some aspects closely related to Old Believer usage. The 1639 Liturgikon (Sluzhebnik) of Peter Mohyla prescribes twelve waist-bows, repeating the following three lines to make twelve: <blockquote> God be merciful to me a sinner. ('ÃÂþöõ üøûþÃÂÃÂøòàñÃÂôø üýã óÃÂãÃÂýþüù')
God, cleanse me of my sins and have mercy on me. ('ÃÂþöõ áÃÂøÃÂÃÂø óÃÂãàø üþç ø ÿþüøûùù üç')
I have sinned immeasurably; Lord, forgive me. ('ÃÂõ÷àÃÂøÃÂûð ÃÂþóÃÂãÃÂøàÃÂ, ÃÂþÃÂÿþôø ÿÃÂþÃÂÃÂø üç') </blockquote>
<blockquote> Zot dhe Mjeshtër i jetës sime, mos më jep frymë përtese, kureshtie, lavdidashje dhe kotësie.
Po falmë frymë urtësie, përunjësie, durimi dhe dashurie.
Vlerësomë, o Zot dhe Mbret, tâÂÂi shoh fajet e mia dhe të mos e gjykoj tim vëlla. Se i bekuar je në jetë të jetëve, Amin. </blockquote>
<blockquote> ãÃÂÃÂç çÃÂñè ÃÂóÃÂï ÃÂÃÂçêàçùêÃÂÃÂàààñÃÂàçÃÂè÷çÃÂé ÃÂçÃÂÃÂöÃÂÃÂàÃÂÃÂè çÃÂñæçóé ÃÂçÃÂÃÂÃÂçàçÃÂè÷çÃÂ
ÃÂçÃÂùàùÃÂàçÃÂç ùèïàçÃÂîç÷æ èñÃÂàçÃÂùÃÂé ÃÂçêöçù çÃÂÃÂÃÂñ ÃÂçÃÂõèñ ÃÂçÃÂàÃÂèé
ÃÂùàÃÂç àÃÂÃÂàÃÂçÃÂÃÂàÃÂè ÃÂàçàãùñàðÃÂÃÂèàÃÂùÃÂÃÂèàÃÂçÃÂç ãïÃÂàçîÃÂêàÃÂçÃÂààèçñàçÃÂàçÃÂãèï. âàÃÂà</blockquote>
Transliteration: 'Ayà «ha al-RÃÂbbu wa'sayëd hayÃÂti, a'aataqÃÂni min rà «h al-bitalÃÂt wa'l-fà «dà «li, wahÃÂbi al-ri'asÃÂt wa'al-kilÃÂm al-bitÃÂl. wa'ineÃÂm eÃÂli inàaabdÃÂk al-khÃÂti bi-ruh al-eafat, wa'itidai al-fëkr wa'l-sÃÂbr wa'l-mahÃÂba. ya malëki, wa'AllÃÂhi hab li'ÃÂn aÃÂrif dhabà «bi wa'aayubi, wa'ëlla udën ikhwÃÂti, fa'innÃÂk mubarÃÂk illàal-abÃÂd. Ameen.
The Arabic version follows the Greek form.
In the Cyrillic orthography:
<blockquote> ÃÂþÃÂÿðô÷õ àÃÂûðôðÃÂàöÃÂÃÂÃÂÃÂàüðùóþ, ôÃÂàð ûõýðÃÂÃÂÃÂÃÂ, ýÃÂôÃÂ, ÃÂûðôðûÃÂñÃÂÃÂòð àüðÃÂýðÃÂûþÃÂàýàôðù üýõ.
ÃÂÃÂàð ÃÂÃÂÃÂÃÂÃÂÃÂýÃÂ, ÿðúþÃÂÃÂ, ÃÂÃÂÃÂÿûÃÂòðÃÂÃÂÃÂààûÃÂñþòàôðù üýõ, ÃÂûÃÂ÷õ âòðùüÃÂ.
âðú, ÃÂþÃÂÿðô÷õ ÃÂûðôðÃÂÃÂ! ÃÂðù üýõ ñðÃÂÃÂÃÂàüðõ ÿÃÂðòÃÂýààýõ ðÃÂÃÂôöðÃÂàñÃÂðÃÂð üðùóþ, ñþ âàñûðÃÂûðòÃÂýàýð òÃÂúàòÃÂúþÃÂ. ÃÂüÃÂý. </blockquote>
In the Latin orthography:
<blockquote> Hospadzie i à ¬à Âadaru à ¾yÃÂcia majho, ducha lenaà Âci, nudy, uà Âadalubstva i marnasà Âoà Âja nia daj mnie.
Ducha ÃÂyà Âcini, pakory, ciaplivaà Âci i lubovi daj mnie, sà Âuzie Tvajmu.
Tak, Hospadzie à ¬à Âadaru! Daj mnie baÃÂyàmaje praviny i nie asudà ¾aàbrata majho, bo Ty bà Âasà Âaviony na viaki viakoà Â. Amin. </blockquote>
<blockquote> Herra, minun elämäni valtias! Estä minusta laiskuuden, velttouden, vallanhimon ja turhanpuhumisen henki.
Anna minulle, sinun palvelijallesi, sielun puhtauden, nöyryyden, kärsivällisyyden ja rakkauden henki.
Oi, Kuningas ja Herra! Anna minun nähdä rikokseni ja anna, etten veljeäni tuomitsisi, sillä siunattu olet sinä iankaikkisesti. Aamen. </blockquote> The Finnish translation follows the Greek original.
<blockquote> á£á¤áÂÂáÂÂá áÂÂá áÂÂáÂÂá£á¤áÂÂá áªá®áÂÂáÂÂá áÂÂáÂÂáÂÂá¡á á©áÂÂáÂÂáÂÂá¡áÂÂáÂÂ, á¡á£áÂÂá¡á á£áÂ¥áÂÂáÂÂáÂÂáÂÂá¡áÂÂá¡á áÂÂá áÂÂáÂÂáÂÂáÂÂáÂÂá‡ÂÂáÂÂáÂÂáÂÂáÂÂáÂÂáÂÂáÂÂáÂÂá¡áÂÂá¡áÂÂ, áÂÂáÂÂáÂÂáÂÂá áÂÂáÂÂáÂÂá¡ áÂÂáÂÂá§áÂÂáÂÂá áÂÂáÂÂáÂÂá¡áÂÂá¡á áÂÂá áªá£áÂÂáÂÂá áÂÂáÂÂá¢á§áÂÂáÂÂáÂÂáÂÂáÂÂáÂÂá¡áÂÂá¡á áÂÂᣠáÂÂáÂÂáÂÂáªáÂÂá áÂÂáÂÂ.
á®áÂÂáÂÂá á¡á£áÂÂá á¡áÂÂá‡ÂÂáÂÂáÂÂáÂÂá¡áÂÂ, á¡áÂÂáÂÂáÂÂáÂÂáÂÂáÂÂáÂÂá¡áÂÂ, áÂÂáÂÂáÂÂáÂÂáÂÂáÂÂáÂÂáÂÂáÂÂá¡á áÂÂá á¡áÂÂá§áÂÂáÂÂá á£áÂÂáÂÂá¡á áÂÂáÂÂáÂÂáÂÂáÂÂáÂÂáÂÂá áÂÂáÂÂ, áÂÂáÂÂáÂÂáÂÂá¡á á¨áÂÂáÂÂá¡áÂÂ.
á°áÂÂ, á£á¤áÂÂáÂÂáÂÂ, áÂÂáÂÂáÂÂáÂÂáÂÂáÂÂáÂÂá áÂÂá áÂÂáÂÂáÂÂáªáÂÂáÂÂá áÂÂáÂÂáÂÂá¡áÂÂá áªáÂÂáÂÂáÂÂáÂÂáÂÂá áÂÂá áÂÂá á áÂÂáÂÂáÂÂáÂÂáÂÂáÂÂá®áÂÂáÂÂá á«áÂÂáÂÂá¡á á©áÂÂáÂÂáÂÂá¡áÂÂ, á áÂÂáÂÂáÂÂáÂÂᣠáÂÂá£á áÂÂá®áÂÂá£á á®áÂÂá á¨áÂÂá á£áÂÂá£áÂÂáÂÂá¡áÂÂáÂÂáÂÂáÂÂ. áÂÂáÂÂáÂÂá </blockquote>
Transcription into the Latin alphabet, with apostrophe for glottalization: upalo da meupeo tskhovrebisa chemisao, sulsa ukmobisasa da mimomts'vlilelobisasa, mtavrobis moqvarebisasa da tsudad met'kvelebisasa nu mimtsem me.
kholo suli sits'midisa, simdablisa, motminebisa da siqvarulisa mommadle me, monasa shensa.
he, upalo, momanich'e me gantsdai tvista tsodvata da ara gank'itkhvad dzmisa chemisa, rametu k'urtkheul xar shen uk'unisamde. amin
<blockquote>
Herr und Gebieter meines Lebens, den Geist des MüÃÂiggangs, der Verzagtheit, der Herrschsucht und der Geschwätzigkeit gib mir nicht.
Gib mir hingegen, Deinem Knecht, den Geist der Keuschheit, der Demut, der Geduld und der Liebe.
Ja, Herr und mein König, gib mir, meine eigenen Sünden zu sehen und meinen Bruder nicht zu verurteilen, denn Du bist gesegnet in die Ewigkeit der Ewigkeit. Amen.
</blockquote>
<blockquote> E ka Haku a me ke Kahu o koâÂÂu ola! Mai hà  mai iaâÂÂu i ka âÂÂuhane o ka naâÂÂau palaka, ka manaâÂÂo pauaho, ke kuko hewa a me ke kakahili.
Akànaûe, e hà  mai nà  naâÂÂe âÂÂOe iaâÂÂu, KÃÂu âÂÂà Âhua, i ka âÂÂuhane o ke kà «kapu, ka haâÂÂahaâÂÂa, ke ahonui a me ke aloha.
E ka Haku ÃÂ, ka Mà ÂâÂÂë hoâÂÂi! E âÂÂae âÂÂOe mai iaâÂÂu i ka hiki ke âÂÂike i koâÂÂu mau hewa a me ka hiki ke hoâÂÂohalahala âÂÂole aku i koâÂÂu hoa kanaka; no ka mea, Nou ka pà ÂmaikaâÂÂi mai kÃÂia manawa a mau loa aku no nàkau àkau. âÂÂÃÂmene. </blockquote>
<blockquote> 主å¾ãÂÂçÂÂå½ã®主宰ãÂÂãÂÂæ æ°ã¨ãÂÂæÂÂæ¶ã¨ãÂÂçÂÂèªÂã¨ãÂÂ空è«Âã®æ ãÂÂå¾ã«èÂÂãÂÂãÂÂå¿ãÂÂãÂÂ
è²ÂæÂÂã¨ãÂÂè¬ÂéÂÂã¨ãÂÂå¿ÂèÂÂã¨ãÂÂæÂÂã®æ ãÂÂæÂÂç¾ã®åÂÂï¼Âå©¢ï¼Âã«èÂÂãÂÂ給ãÂÂãÂÂ
Ã¥ÂÂå¼主çÂÂãÂÂãÂÂæÂÂã«æÂÂãÂÂ罪ãÂÂè¦ÂãÂÂæÂÂãÂÂå Âå¼ÂãÂÂè°ãÂÂãÂÂãÂÂãÂÂè³ÂãÂÂãÂÂèÂÂç¾ã¯ä¸Âä¸Âã«å´ÂãÂÂè®ÂãÂÂãÂÂãÂÂãÂÂãÂÂã¢ãÂÂã³ã </blockquote>
Transcription into the Latin alphabet: Shu waga inochino shusaiyo, okotarito, modaeto, hokorito, mudagotono kokoro-o, wareni atauru nakare.
Misaoto, herikudarito, koraeto, ainokokoro-o, ware nannjino bokuhini ataetamae.
Ah shu oyo, wareni waga tumio mi, waga keitei o gisezaruo tamae, kedashi nannjiha yoyoni agamehomeraru. Amin.
<blockquote> O Panie i Wà Âadco à ¼ycia mego, nie daj mi ducha lenistwa, zniechÃÂcenia, poà ¼Ã dania wà Âadzy i prÃ³à ¼nych sà Âów.
Daruj zaà  sà Âudze Twemu ducha czystoà Âci, pokory, cierpliwoà Âci i mià Âoà Âci.
O Panie, Królu, pozwól mi widzieàmoje grzechy i nie osàdzaàbrata mego, albowiem bà Âogosà Âawiony jesteà  na wieki wieków. Amen </blockquote>
<blockquote> àSenhor e Soberano de minha vida, não me dês um espÃÂrito de preguiça, de desânimo*, de ambição ou de vaniloqüência. (Prostração)<br />
Mas um espÃÂrito de castidade, de humildade, de paciência e de amor, concedo-mo a mim, Teu servo. (Prostração)<br />
àSenhor Rei, concede-me ver os meus pecados e que eu não julgue meu irmão, porquanto és bendito pelos séculos dos séculos. Amém. (Prostração)<br /> </blockquote>
<blockquote> Doamne à Âi StÃÂpânul vieà £ii mele, duhul trândÃÂviei, al grijii de multe, al iubirii de stÃÂpânire à Âi al grÃÂirii în deà Âert nu-mi-l da mie
Iar duhul curÃÂà £iei, al gândului smerit, al rÃÂbdÃÂrii à Âi al dragostei dÃÂruieà Âte-mi mie slugii tale.
Aà Âa Doamne, ÃÂmpÃÂrate, dÃÂruieà Âte-mi sÃÂ-mi vÃÂd greà Âalele mele à Âi sànu osândesc pe fratele meu, càbinecuvântat eà Âti în vecii vecilor. Amin. </blockquote>
The Romanian text follows the Greek version.
<blockquote> Pane a Vládca môjho à ¾ivota, odnÃÂm odo mà Âa ducha znechutenosti, nedbalosti, mocibaà ¾nosti a prázdnych reÃÂÃÂ.
Daruj mne, svojmu sluà ¾obnÃÂkovi, ducha miernosti, ponÃÂà ¾enosti, trpezlivosti a lásky.
ÃÂno, Pane a Kráþu, daj, aby som videl vlastné prehreà ¡enia a nepodsudzoval svojho brata, lebo ty si poà ¾ehnaný na veky vekov. Amen. </blockquote>
A different translation:
<blockquote> Pane a Vládca môjho à ¾ivota, odoà ¾eà  odo mà Âa ducha zúfalstva, nedbanlivosti, mocibaà ¾nosti a prázdnych reÃÂÃÂ.
Daruj mne, tvojmu sluà ¾obnÃÂkovi, ducha ÃÂistoty, pokory, trpezlivosti a lásky.
ÃÂno, Pane a Kráþu, daruj mi vidieà ¥ vlastné hriechy a neodsudzovaà ¥ môjho brata, lebo ty si poà ¾ehnaný na veky vekov, amen. </blockquote>
<blockquote> ÃÂþÃÂÿþôø àÃÂûðôøúþ öøÃÂÃÂàüþóþ, ôÃÂàð üûÃÂòþÃÂÃÂø, ýõôñðùûøòþÃÂÃÂø, òûðôþûÃÂñÃÂÃÂòð ù ÿÃÂÃÂÃÂþÃÂûÃÂòâÂÂàòÃÂôöõýø òÃÂô üõýõ.
ÃÂÃÂàð öõ ôþñÃÂþÃÂõÃÂýþÃÂÃÂø àÃÂüøÃÂõýýþüÃÂôÃÂÃÂÃÂ, ÃÂõÃÂÿÃÂýýàù ûÃÂñþòø ôðÃÂÃÂù üõýÃÂ, ýõôþÃÂÃÂþùýþüàÃÂðñþòàâòþÃÂüÃÂ.
âðú, ÃÂþÃÂÿþôø æðÃÂÃÂ, ôðù üõýà÷ÃÂÃÂÃÂø üþàÿÃÂþóÃÂÃÂÃÂõýýààýõ þÃÂÃÂôöÃÂòðÃÂø ñÃÂðÃÂð üþóþ, ñþ âø ñûðóþÃÂûþòõý ÃÂÃÂø ýð òÃÂúø òÃÂúÃÂò. ÃÂüÃÂýÃÂ. </blockquote> The Ukrainian version appears to follow the Mohyla version closely.