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136 IHOR SEVCENKOinexpressible go(odn)ess and bounteous (providence hast bestowed upon usthe good things of the world (and) (pled)gest to us the promised Kin(gd)omthrough the good things Thou hast given (us) already; Who hast cause(d us toa)void all (evil ) in the pa(rt of day) that has passed by; grant that wemay also complete without blame that which remains of it (in the face of T)hy(holy glory); to prai(se)IIHow should we assess the Slavic translations? The answer is that, onthe whole, the Slavic faithfully follows its original but sounds natural atthe same time — thus it displays a trait that is characteristic of theearliest translations. In the prayers of the Sixth Hour and of theSeventh Antiphon, the translations are freer than elsewhere; they donot follow the word order of the Greek, and in spots tend to beparaphrases. That is why I was unwilling to fill in all the gaps in theSlavic text in spite of having its Greek model at my disposal.Let us single out some discrepancies between original and translationin the prayer of the Sixth Hour ( = Prayer 2). In line 2, the words'at the present hour' of the Greek are omitted in the Slavic. In line 4,the epithet προσκυνητφ 'adorable', referring to the cross, is replacedby the more familiar cestbnëmb, which usually corresponds to τίμιος'venerable'. In lines 6/7, prigvozdb 'having nailed down' is a pastparticiple, rendering the Greek participle προοηλώσας. The parallelpotrëbi 'blot (or blotted) out', in line 7 is not a participle, however,even though its Greek equivalent έξαλείψας is. To restore the correspondence,I conjecture potrëbb, і 'having blotted out, and' as theoriginal reading; this fits the Greek well, especially since we need an ίbefore пупё to correspond to the και νυν of the Greek. Finally, inline 10 we read the imperative svobodi 'free', which is simple butadequate, whereas the Greek has the more ponderous ελευθέρουςημάς άνάδειξον 'proclaim us free'.Before going any further, let us say a word about the verso of the(1647), pp. 36-37 (2nd ed. of Venice [1730], p. 29), and translated in Arranz, "Lesprières sacerdotales" (as in fn. 6 above), p. 94; cf. also Trempelas, Μικρόν (as infn. 7 above), p. 252; Jacob, "L'euchologe" (as in fn. 7 above), no. 60 = fol. 39\and modern Greek Euchologia (e.g., ed. Zerbos [Venice 1869], p. 15), where ourprayer appears as no. 6.