The akathist hymn

[Marie Quirk]

Greetings to all,

Years ago I was introduced to the Akathist Hymn in a Catholic monastery. The more I chanted this awesome hymn the more I grew to treasure it. My question is about the translation of the angel’s salutation/word, “Khaire” (sorry I do not know how to use greek font). They translated it to “Rejouis-toi” (it was in France) or “Rejoice” as it is on this site. I have a few different Orthodox prayer books with the Akathist and I was disappointed that it is translated as “Hail”. I was just wondering what is the preferred translation in the Orthodox Church and how does this affect the meaning of these important words to the Theotokos? Any thoughts would be helpful.

with thanks in Christ,
Marie

[Fr Raphael Vereshack]

Dear Marie,

I was always told that 'rejoice' was the more correct translation for the Akathist contrary to the word 'hail' which one often encounters in older translations. The full reasons for this difference or how it arose I myself do not know or forget.

Serving in a Russian parish where Slavonic is heavily used I do believe that the Slavonic word 'radouysya' is better translated as Rejoice than Hail.

In Christ- Fr Raphael

[M.C. Steenberg]

Dear Marie,

The Greek chaire (chaire), which comes from the root verb chairo, has a basic meaning of being glad, rejoicing, taking pleasure, etc. (Exactly like the Slavonic 'radouisya', as Fr Raphael mentioned.) However, in the Greek, the imperative form (chaire!) has always had the sense of salutation: 'hail, welcome, be thee well', etc. In antiquity it was also used as a salutation on parting ('Be well!'), as well as a casual encouragement ('Good luck!', 'Good cheer!'). As you can see, it was and is a very versatile word.

In terms of which basic sense is best employed in translations of the term in the Akathist, it is hard to say definitively. Both have slightly different but entirely correct theological undertones. For the angel to appear to the Mother of God and begin his phrases 'Hail...' is to address directly the one in whom the Son will directly act -- to acknowledge the indivualual personhood of the one who's person would play an individual role incomparable to any other's in the human economy. To translate the term 'Rejoice' is to acknowledge the deep, godly joy that the angel's words imply: the joy of the economy brought to fruition in her person and actions; the joy of the call of God; the joy of the power and love of the God of the patriarchs over His people.

In translating the hymn into Slavonic, the editors obviously chose to go with the sense of rejoicing as the undertone of the salutation, and most translators into English nowadays do the same thing. If my personal sentiment matters at all, I do feel it more theologically revelatory a translation than the older 'Hail'; but we should not consider one 'right' and the other 'wrong'.

INXC, Matthew