Hymns of St. Ephrem: Nisibene Hymn-Christ's Victory over Death (Part 2)

Christ is Risen! Indeed He is Risen! Continuing on our theme of the death and resurrection of Christ we will continue to look at poetry that explains to us what it is that Christ did through his death and resurrection. The following is a poem entitled, "Christ's Victory over Death" (part 2), which explains how Christ destroyed death!

This will be the last poem in this series on explaining the death and resurrection of Christ. If you would like more material please do not hesitate to contact me!
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Blessed is Christ! He gave to us the dead, hope for life, and consoled our race. Although now we are subject to decay, we will be renewed. 

Listen, you mortals, to the mystery of the resurrection which is hidden now, but in the Last Days will be revealed in the Holy Church. 

Jesus a traveler [in the realm] of Death for three days, liberated his captives, robbed his camp, and renewed our race. 

Previously Death had prided himself and boasted, saying: “Priests and Kings are enchained in my dwellings.” 

But the glorious Warrior suddenly broke into the realm of Death; as a thief his voice stole therein and put an end to his glory. 

The dead in Sheol perceived the fragrance of life and began preaching to each other that their hopes come to fulfillment. 

Death reigned over mortals from the beginning, until the one Sovereign shone over and destroyed his pride. 

His voice, like peals of mighty thunder, readied the dead and heralded to them that they were liberated from bondage.

The following hymn is found in Metropolitan Hilarion, Christ the Conqueror of Hell: The Descent into Hades from an Orthodox Perspective, 131.

Hymns of St. Ephrem: Nisibene Hymn-Christ's Victory over Death (Part 1)

Christ is Risen. Indeed He is Risen! Continuing on our theme of the death and resurrection of Christ we will continue to look at poetry that explains to us what it is that Christ did through his death and resurrection. The following is a poem entitled, "Christ's Victory over Death", which explains how Christ destroyed Death!

Another poem, "Christ's Victory over Death," presents the story of Christ's descent into Hades, victory over Satan, and the devastation of Shoel:
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This whole region is the region of the dead; terrifying darkness is the keeper of its treasures; its lord, Death, roars as a lion every day...

Who can imagine the terrors of this region? Who will describe by what horrors it is surrounded? Everyone who enters it, shudders...

Death rejoices and makes merry, Sheol jubilates but keeps silent.

With gladness she opens its gates and gulps down ages and

generations.

And as this fierce tyrant is accustomed to swallowing up the beautiful ones, so he has swallowed up and stolen the most Beautiful and the Most Holy One.

He ushered him in into his halls and concealed the Giant. But the Strong One arose in glory, bound Death in his own dwelling, enchained and deposed the Tormentor, who boasted o f his power over humanity.

Finally he plundered the insatiable Sheol who gulped down and tormented even the bodies of the righteous; he cried out and the demons trembled, and darkness shrank from his voice.

He put to terror the hordes and retinue of Death; that moans in his fetters; loudly howls Sheol in her

domains...

Death has been put to shame, the head of this rebel, who willed to become God, has drooped. The voice of Christ resounds in the realm of perdition, and the rebel, besieged, has surrendered.

Christ has cried out to Adam in the darkness, into which he had been plunged, and said: “Where are you beautiful Adam, once seduced by the counsel of a wife?

Rise up now, O splendid one, rise up, you majestic and corrupt image! The head of the dragon has been crushed, Death and Satan are put to death.”...

Adam rose up, bowed down to the Lord who had come in search of him, and said: “Together with my own children I bow down to you, my Lord, who has come to restore us, the fallen ones.”

The following hymn is found in Metropolitan Hilarion, Christ the Conqueror of Hell: The Descent into Hades from an Orthodox Perspective, 130-131.

Hymns of St. Ephrem: Nisibene Hymn-A Dialogue between Death and Satan

Christ is Risen! Indeed He is Risen. Continuing on our theme of the death and resurrection of Christ we will continue to look at poetry that explains to us what it is that Christ did through his death and Resurrection. The following is hymn 52 which serves as a dialogue between death and Satan!

Hymns 52-68 present a collection of dramatic dialogues in verse between Satan and Death, interspersed with the poet’s remarks. Satan and Death, who have “never prevailed and will never prevail,” argue with each other about which side the victory is on. In the course of this argument Satan and Death do no more than prove their helplessness in the face of God; they talk about Christ’s death on the cross as the source of their own torment and defeat. Each stanza is accompanied by a refrain that bears the central message: “Praise to you, O Son of the Shepherd of all, who has saved his flock from the hidden wolves, the Evil One and Death, whom he has swallowed up," “Praise to you, who has prevailed over the Evil One and through your resurrection has triumphed over Death.” In a condensed form the refrains contain the principal theological idea, which the reader would otherwise have to derive from the dialogues between Satan and Death. This particular way of presenting the material serves a didactic purpose and enables the reader to grasp the core idea of the poem in greater depth. The dialogue between Death and Satan in Hymn 52 demonstrates this.

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I heard Death and Satan loudly disputing which was the stronger of the two amongst men.

Death has shown his power in that he conquers all men, Satan has shown his guile in that he makes all men sin.

Death: “Only those who want to, O Evil One, listen to you, but to me they come, whether they will or not.”

Satan: “You just employ brute force, O Death, whereas I use traps and cunning snares.”

Death: “Listen, Evil One, a cunning man can break your yoke, but there is none who can escape from mine.”

Satan: “You, O Death, exercise your strength on the sick, but I am the stronger with those who are well...”

Satan: “Sheol is hated for there is no chance of remorse there: it is a pit which swallows up and suppresses every impulse.”

Death: “Sheol is a whirlpool, and everyone who falls in it is resurrected, but sin is hated because it cuts off a man’s hope.”

Satan: “Although it grieves me, I allow for repentance; you cut off a sinner’s hopes if he dies in his sins.”

Death: “With you his hope was cut off long ago; if you had never made him sin, he would have made a good end.”

Chorus: “Blessed is he who set the accursed slaves against each other so that w e can laugh at them just as they laughed at us.” 

Our laughing at them now, my brethren, is a pledge that we shall again be enabled to laugh, at the resurrection.

The following hymn is found in Metropolitan Hilarion, Christ the Conqueror of Hell: The Descent into Hades from an Orthodox Perspective, 126-128.  

Hymns of St. Ephrem: Nisibene Hymn-A Dialogue with Satan

Christ is Risen! Indeed He is Risen! Continuing on our theme of the death and resurrection of Christ we will continue to look at poetry that explains to us what it is that Christ did through his death and resurrection. The following is hymn 41 which is a dialogue with Satan.

In this hymn, humor, a distinctive feature, also serves as a literary device. Characters appear to ridicule themselves by acknowledging their own weaknesses and falsehoods while at the same time they present arguments that attempt to prove the contrary. Matters may be depicted distortedly because the despicable characters dwell on them. Therefore it is up to the reader to unravel this unassuming riddle and to define the original, intended message of the text. For instance, in Hymn 41 Satan delivers a long speech on how, despite his old age, he still does not neglect small children but takes care of them. This care consists of his attempt to accustom youngsters to evil from a tender age. The following example is the entire text of Hymn 41:

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Said the Evil One: “I am afraid of that Jesus. He will destroy my ways. I am a thousand years old and have never been idle: Nothing in creation which I saw did I neglect or miss, and now comes he, who teaches profligate chastity. I weep now, for he has destroyed everything I had built. For it took me much effort and labor to entangle the whole of creation in wiles.”

Blessed is he who came and destroyed the guiles of the Evil One.

“I used to set off with the fastest [runners] and would outrun them. I would do battle, and confusion of crowds would be my weapon. I would rejoice in people’s agitation for it gave me a fast opportunity to harden the onslaught of the crowd. By means of a crowd I built a great mountain— a tower reaching up to heaven. Had they declared war on the heights [of heaven] how much simpler would it have been for them to overcome that one on earth!”

Blessed is he who came and destroyed the guiles of the Evil One.

“Along with time and its benefits I struggled prudently. The people heard that God is one, but made for themselves a multitude of gods. Because, having seen the Son of God, they rushed toward the One God, so that under the pretext of confessing God to deny him. On the pretext of being zealous they ran away from him. Thus, every time they would be found perverse, for they are godless.”

Blessed is he who came and destroyed the guiles of the Evil One.

“I am a great many years old, but I never despised a child. I have taken particular care of infants, so that from the very beginning they would acquire bad habits, so that their defects would grow with them. But there are foolish fathers who do not harm the seed I have sown in their sons. And there are such who like good farmers, uproot vices out of the minds of their children.”

Blessed is he who came and destroyed the guiles of the Evil One.

“Instead of chains I bound people by sloth, and they sat down in idleness. I deprived their senses of everything good: their eyes— from reading, their lips— from psalm singing their minds— from learning. How excellent they are at barren stories, how expert at empty talk and stories, but if the word of salvation falls on their ears, they will push it aside, or stand up and leave.”

Blessed is he ‘who came and destroyed the guiles of the Evil One.

“How many satans are inside a man, but it is me everyone curses! For the anger of man is like a demon, who every day harasses him; other demons are like wayfarers, they leave when they are compelled to, However, when anger is concerned, all righteous put it under oath, and cannot eradicate it. Instead of hating a destructive envy, everyone hates a weak and miserable demon!”

Blessed is he who came and destroyed the guiles oft he Evil One.

“The magician and a snake charmer was put to shame, he who binds snakes every day; a viper inside of him rebels, for he cannot subdue the lust within him. Concealed sin is like an asp; when someone blows on it, he gets burned. Even if he catches the viper through his craft, falsehood has invisibly struck him: he puts the snake to sleep by his incantations, but also arouses great wrath against himself by his very incantations.”

Blessed is he who came and destroyed the guiles of the Evil One.

"I have prepared my sting and sat waiting. Who is able to subject anyone to his own opinion?...(line is missing in the original text)...Who else is so patient with everyone? And little by little I led him astray, so that he fell into listlessness.” “The one [who] shrinks from wrongdoing, habits subject him: little by little I trained him, until he fell under my yoke; and grew accustomed to it, so that he did not wish to abandon it.”

Blessed is he who came and destroyed the guiles of the Evil One.

“I have noticed and seen that patience is able to overcome everything. In the time when I triumphed over Adam, he was alone. So I left him, till he begat descendants and meanwhile looked for another job to do, so that idleness did not overtake. I began to count sea sand, so that through this my spirit became more patient and to train my memory, so that it did not let me down, when sons of men will become a multitude. Before they became numerous I tested them in many ways.”

Blessed is he who came and destroyed the guiles of the Evil One.

Servants of the Evil One argued with him and refuted his words by objections:

“Here Elisha revived a dead one and won over death in the high chamber, and brought to life the son of the widow; now he is bound in Sheol.” However, the intellect of the Evil One is far greater: he beat them with their own words: “How can Elisha be overpowered if in Sheol his remains still bring dead to life?”

Blessed is he who came and destroyed the guiles of the Evil One.

If Elisha who is so weak has such a great power in Sheol that he could revive the dead, then how many dead ones would be resurrected by the death of strong Jesus? Thus, following that you may learn, how considerably Jesus surpasses us, my friends! For, behold, his cunning has deceived you, and you have not been able to discern his greatness, for you simply compared him with prophets.

Blessed is he who came and destroyed the guiles of the Evil One.

“Therefore your consolation is in vain”— said the Evil One to his comrades. “For how could Death take hold of the one who resurrected Lazarus? And even if Death would be victorious over him, this is because he would subject himself to it. And if he subjects himself to Death voluntarily, you should be still more terrified, for he would not die for nothing. Great tumult he has caused us, for having died, he would enter'in to revive Adam.”

Blessed is he who came and destroyed the guiles oft he Evil One. 

Death looked out of its cavern and was astounded for he saw Our Lord crucified and said: “Waker of the dead, where are you? Will you become my nourishment instead of sweet Lazarus, whose taste is still on my lips? Jairus’ daughter will come to look at your cross; the son of the widow will look up at you. The tree has ensnared Adam for me; blessed is this cross which has ensnared the son of David for me.”

Blessed is he who came and destroyed the guiles of the Evil One.

Death opened its gullet and said: “Have you never heard, O Son of Mary, about Moses who was great and surpassed everybody? About how he became a god and performed divine actions, put firstborns to death and saved firstborns, warded off death from the living ones? However, I ascended to the mountain with this Moses; [God] handed him over to me let his might be praised! No matter how great was the son of Adam lo, dust returns to dust, for he came from earth.”

Blessed is he who came and destroyed the guiles of the Evil One.

Satan came with his servants to look at Our Lord in Sheol and to rejoice with Death, his ally.’ But he saw Death sad and mourning for the dead, who at the voice of the Firstborn, returned to life and went forth from Sheol. The Evil One began to console Death, his relative: “You have not lost as much as you have acquired. Unless Jesus is within you, in your hands you will hold all who have lived and are living.”

Blessed is he who came and destroyed the  guiles of the Evil One.

“Open to us [the door], so that we can see and laugh at him. We will respond and ask: “Where is your might?” It is three days already, so let us tell him: “O, three days old, you have resurrected four days old Lazarus. So bring yourself back to life.” Death has opened the doors of Sheol, and the light of the face of the Lord gushed out from there, and like the Sodomites they were destroyed groping and looking for the door of Sheol, but it has disappeared.

Blessed is he who came and destroyed the guiles of the Evil One.

The following hymn is found in Metropolitan Hilarion, Christ the Conqueror of Hell: The Descent into Hades from an Orthodox Perspective, 119-126.  

Hymns of St. Ephrem: Nisibene Hymn-Resurrection of the Dead

Christ is Risen! Indeed He is Risen! Continuing on the previous blog the following is another hymn written by St. Ephrem the Syrian (306-373). The previous hymn was number 35. This hymn is 37. Enjoy!

Hymn 37 has the theme of the resurrection of the dead connected with reference to Ezekiel’s prophecy:

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Death shed tears over Sheol seeing that her treasuries were despoiled, and he said: “Who has stolen your riches?” .. .

“I saw that Ezekiel in the valley, who resurrected the dead as he was bidden. And I saw the bones in disarray brought into motion. There was a commotion of the bones in Sheol, for a bone sought its companion and would reunite with its pair. And no one asked there as well as no one was asked: Are those bones indeed going to be brought back to life?’ For without questioning the voice of Jesus, the Ruler of Creation, has resurrected them." 

“Sheol was afflicted as she saw them (The entire hymn is a monologue by Death). She cried for Lazarus, as he abandoned [her]. Inside and outside there was weeping; for his sisters wept for him as he came down to me to the grave, and I wept for him because he left it. Upon his death there was a great mourning among the living, and in Sheol there was a great mourning as he rose.”

“Now I also have learned the taste of grief of those who bemoan their loved ones. If dead are so pleasing to Sheol, Still more, how much they should have been loved by their fathers! . . .”

“That suffering (hasha) which I bring to humans, which afflicts them because of their loved ones, eventually, has befallen me. For when the dead will leave Sheol everyone will undergo resurrection. Only I alone will undergo torture. And truly, who will be able to endure this which still lies ahead of me? For I will see Sheol in solitude (balhudeh), for that voice which destroyed the tombs, has emptied it. And he took out the dead that there remained.”

“When one reads prophets and learns about fair wars, one who meditates upon the life of Christ, learns charity and compassionate mercy. And if he thinks about Jesus as a stranger (nukhraya), (This term is used in relation to false gods as opposed to the true God) he offends me. No other key would match the gates of Sheol, except for the key of the Creator who has opened them. He will open them [again] at his second coming.”

“Who can knit the bones together, if not the power which has created them? The parts of the body who can join if not the hand of the Maker? What will restore the bodies but the finger of the Creator? The one who treated them and turned into [dust] and destroyed, only he is able to renew and resurrect. No other God can enter and restore the creatures which do not belong to him.” (Literally, who are not his!)

“If there be any other divine power existing, I would be very glad if it could visit me. It would go down into the entrails of Sheol and learn that there is only one God. Mortals who erred and preached about many gods, are now bound in Sheol for me, and their gods were never saddened because of them. I know only one God and only his prophets and apostles I acknowledge.”

The following hymn is found in Metropolitan Hilarion, Christ the Conqueror of Hell: The Descent into Hades from an Orthodox Perspective, 117-119.  

Hymns of St. Ephrem: Nisibene Hymn-The Descent into Hades

Christ is Risen! Indeed He is Risen! The next few blog entries (hopefully for the remaining 50 days of this joyous feast) I will try and post from the early Church Fathers (mostly poetry) on what it is that Christ did through His death and Resurrection. The feast of Pascha (Resurrection) is the pinnacle of the Christian faith. However, we have been stuck with how to "prove" Christ's resurrection without really understand what it is that he really did through His resurrection. I hope the next few blogs will enlighten us all.
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St. Ephrem the Syrian (306-373) was born in the region of Nisibis. He eventually found himself later on in life in the region of Edessa. There he founded the “school of the Persians,” a school for refugees, which later became a very important theological center for the entire Syriac-speaking Christian world. While the main subject of study in this school was the Holy Scriptures, a significant emphasis was also attached to church singing and recitation. With this in mind Ephrem composed his exegetical treatises as well as a host of poems for the school on theological, ethical, historical, and ecclesiastical themes.

The most detailed account of the descent can be found in the “Nisibene Hymns” (Carmina Nisibena), written in the form of a madrasha. As such, the “Nisibene Hymns” are characterized by a regular syllabic rhythmical pattern, which makes them suitable for congregational singing. In each hymn, stanzas in a fixed meter end in a common refrain (‘onitha). Hymns 35-42 are of particular interest to us as they are collected under the general title, “On Our Lord, Death, and Satan.”These are treated as a thematically unified whole along with hymns 52-68, which follow under the common title, “On Satan and Death” and are also connected with our subject.

In these works many strophes, and therefore much importance, are given to monologues by the chief actors—Sheol, Satan, and Death—and to dialogues between them. (Similar dialogues are found in the “Gospel of Nicodemus” and in the “Questions of Bartholomew” et al.) Hymn 36 contains a monologue by Death, who boasts that no one has escaped his power, be they prophets or priests, kings or warriors, rich or poor, wise or foolish, old or young. There were only two escapees: Enoch and Elijah. In searching for them Death goes “to the place where Jonah came down,” but even there they cannot be found. Death’s monologue is suddenly shattered by a vast panorama of the resurrection:

Our Lord subjected his might, and they seized him so that through his living death he might give life to Adam. He gave his hands to be pierced by nails to make up for the hand which plucked the fruit; he was struck on his cheek in the judgment room to make up for the mouth that ate in Eden; and while Adam’s foot was free his feet were pierced; our Lord was stripped that we might be clothed; with gall and vinegar he sweetened the poison of the serpent which had bitten man.

Blessed is he who has conquered me and brought life to the dead to his own glory (Refrain written on behalf of death)!

Death'. “If you are God, show your might, and if you are man, make trial of our might! Or if it is Adam you are wanting, be off: he is imprisoned here because of his debts; neither cherubim nor seraphim are able to secure his release: they have no mortal amongst themselves to give himself up for him. Who can open the mouth of Sheol, dive down and bring him up from thence, seeing that Sheol has swallowed him up and holds him tight for ever?”

Blessed is he who has conquered me and brought life to the dead to his own glory!

“It was I who conquered all the sages; I have them heaped up in the corners of Sheol. Come and enter, son of Joseph, and look at the horrors; the limbs of the giants, Sampson’s huge corpse, the skeleton of cruel Goliath; there is Og, the son of the giants, too, who made a bed of iron, where he reclined: I cast him off it and threw him down, I leveled that cedar at Sheol’s gate.”

Blessed is he who has conquered me and brought life to the dead to his own glory!

“I alone have conquered many, and now the Only-begotten (ihidaya) seeks to conquer me! I have led off prophets, priests, and heroes, I have conquered kings with their array, giants with their hunts, the just with their fine deeds—rivers full of corpses I cast into Sheol, who remains thirsty no matter how many I pour in! Whether a man is near or far, the final end brings him to Sheol’s gate.”

Blessed is he who has conquered me and brought life to the dead to his own glory!

“I have spurned silver in the case of the rich and their presents have failed to bribe me; owners of slaves have never enticed me to take a slave in place of his owner, or a poor man in place of a rich, or an elder in place of a child. Sages may be able to win over wild animals, but their winning words do not enter my ears. All may call me ‘hater of requests,’ but I simply perform what I am bidden.”

Blessed is he who has conquered me and brought life to the dead to his own glory!

“Who is this? Whose son? And of what family is this man who has conquered me? The book with the genealogies is here with me— I have begun and taken the trouble to read all the names from Adam onward, and none of the dead escapes me; tribe by tribe they are all written down on my limbs. It is for your sake, Jesus, that I have undertaken this reckoning, in order to show you that no one escapes my hands.”

Blessed is he who has conquered me and brought life to the dead to his own glory!

“There are two men—I must not deceive— whose names are missing for me in Sheol: Enoch and Elijah did not come to me; I looked for them in the whole of creation, I even descended to the place where Jonah went, and groped around, but they were not there; and when I thought they might have entered paradise and escaped, there was the fearful cherub guarding it. Jacob saw a ladder: perhaps it was by this that they went up to heaven.”

Blessed is he ’who has conquered me and brought life to the dead to his own glory!

“Who has measured out the sea sand and only missed two grains? As for this harvest, with which illnesses like harvesters are daily busied, I alone carry the sheaves and bind them up. Sheaf-binders in their haste leave sheaves, and grape pickers forget whole clusters, but only two small bunches have escaped me in the great harvest that I have been gathering in by myself”

Blessed is he who has conquered me and brought life to the dead to his own glory!

“It is I,” says Death, “who have made all kinds of catches on sea and land: the eagles in the sky come to me, so do the dragons of the deep, creeping things, birds and beasts, old, young and babes; all these should persuade you, Son of Mary, that my dominion reigns over all. How can your cross conquer me, seeing that it was through the wood that 1 was victorious and conquered at the beginning?”

Blessed is he who has conquered me and brought life to the dead to his own glory!

“I should like to say much more— for I do not have any lack of words!— but there is no need for words, for deeds cry out close by; I do not, like you, promise hidden things to the simple, saying that there will be a resurrection; when, I ask, when? If you are so very strong, then give a pledge on the spot so that your distant promise may be believed.”

Blessed is he who has conquered me and brought life to the dead to his own glory!

Death finished his taunting speech and our Lord’s voice rang out thunderously in Sheol, tearing open each grave one by one. Terrible pangs seized hold of Death in Sheol; where light had never been seen, rays shone out from the angels who had entered to bring out the dead to meet the Dead One who has given life to all. The dead went forth, and shame covered the living who had hoped they had conquered him who gives life to all.

Blessed is he who has conquered me and brought life to the dead to his own glory!

“Would I were back in Moses’ time,” says Death, “he made me a feast day; for that lamb in Egypt gave me the first fruits from every house; heaps upon heaps of firstborn were piled up for me at Sheds gate. But this festal Lamb has plundered Sheol, taken his tithe of the dead and led them off from me. That lamb filled the graves for me, this one empties the graves that had been full.”

Blessed is he who has conquered me and brought life to the dead to his own glory!

“Jesus’ death is a torment to me, I wish I had chosen to let him live: it would have been better for me than his death. Here is a dead man whose death I find hateful; at everyone else’s death I rejoice, but at his death I am anxious, and I expect he will return to life: during his lifetime he revived and brought back to life three dead people. Now through his death the dead who have come to life again trample me at Sheol’s gates when I go to hold them in.”

Blessed is he who has conquered me and brought life to the dead to his own glory!

“I will run and close the gates of Sheol before that Dead One whose death has plundered me. He who hears of it will wonder at my humiliation, because I have been defeated by a dead man outside: all the dead want to go outside, and he is pressing to enter. The medicine (In the Syriac tradition it is a symbol of Christ) of life has entered Sheol and brought its dead back to life. Who is it who has introduced for me and hidden the living fire in which the cold and dark wombs of Sheol melt?”

Blessed is he who has conquered me and brought life to the dead to his own glory!

Death saw angels in Sheol, immortal beings instead of mortal, and he said: “Trouble has entered our abode. On two accounts am I tormented: the dead have left Sheol, and the angels, who do not die, have entered it—one has entered and sat at the head of his grave, another, his companion, at his feet. I will ask and request him to take his pledge (rahbona) and go off to his kingdom.”

Blessed is he who has conquered me and brought life to the dead to his own glory!

“Do not reckon against me, good Jesus, the words I have spoken, or my pride before you. Who, on seeing your cross, could doubt that you are truly man? Who, when he sees your power, will fail to believe that you are also God? By these two indications I have learned to confess you both Man and God. Since the dead cannot repent in Sheol, rise up among the living, Lord, and proclaim repentance.”

Blessed is he who has conquered me and brought life to the dead to his own glory!

“Jesus king, receive my request, and with my request, take your hostage, carry off, as your great hostage, Adam in whom all the dead are hidden— just as, when I received him, in him all the living were concealed. As first hostage I give you Adam’s body, ascend now and reign over all, and when I hear your trumpet call, with my own hands will I bring forth the dead at your coming.”

Blessed is he who has conquered me and brought life to the dead to his own glory!

Our living King has arisen and is exalted, like a victor, from Sheol. Woe is doubled for the party of the left, dismay for evil spirits and demons, suffering for Satan and Death, lamentation for Sin and Sheol, but rejoicing for the party of the right has come today! On his great day, then, let us give great praise to him who died and came to life again, so that he might give life and resurrection to all!

Blessed is he who has conquered me and brought life to the dead to his own glory!

This hymn presents a clear theological statement: Death tries in vain to impede Christ’s entrance into Sheol. Having descended into it, he resurrects everyone there and leads them out. Sheol is left bare and destitute; there are no longer any dead inside. Only the evil spirits (demons), Satan, Death, and Sin remain waiting in Sheol for the second coming of Christ. On this day Death himself must hand over his victims to Christ. Ephrem does not segregate the prophets and the righteous from the rest of the dead but calls our attention to the fact that everyone is saved and resurrected in Christ.

The following hymn is found in Metropolitan Hilarion, Christ the Conqueror of Hell: The Descent into Hades from an Orthodox Perspective, 108-116.

The Prayer of St. Ephrem the Syrian

During the lenten period the church incorporates the prayer of St. Ephrem the Syrian to conclude many services like Matins and Vespers. It is a beautiful prayer and it can definitely be added to anyone's prayer rule throughout the day:

O Lord and Master of my life!
Take from me the spirit of sloth, faint-heartedness, lust of power, and idle talk.
But give rather the spirit of chastity, humility, patience, and love to thy servant.
Yea, O Lord and King! Grant me to see my own errors and not to judge my brother; for thou art blessed unto the ages of ages. Amen.

The prayer within the liturgical use is prayed twice with a set of prostrations in between each line. The prostrations would be added as follows:

O Lord and Master of my life!
Take from me the spirit of sloth, faint-heartedness, lust of power, and idle talk.

(Cross yourself and make a prostration)

But give rather the spirit of chastity, humility, patience, and love to thy servant.

(Cross yourself and make a prostration)

Yea, O Lord and King! Grant me to see my own errors and not to judge my brother; for thou art blessed unto the ages of ages. Amen.

(Cross yourself and make a prostration)

(Then you make 12 small prostrations as you recite "O God cleanse me a sinner")

O Lord and Master of my life!
Take from me the spirit of sloth, faint-heartedness, lust of power, and idle talk.
But give rather the spirit of chastity, humility, patience, and love to thy servant.
Yea, O Lord and King! Grant me to see my own errors and not to judge my brother; for thou art blessed unto the ages of ages. Amen.

(Cross yourself and make a prostration)

Prayer of St. Ephraim the Syrian