The vestments of a subdeacon and a deacon, in addition to those indicated, are as follows: orarion or orarion. This is a kind of long wide ribbon, with which the subdeacon girds himself crosswise, and the deacon mostly wears it on his left shoulder. The girdle of the orarion is a sign that by humility, chastity of his loins, and purity of heart, the subdeacon must acquire for himself the garment of purity. For this reason, subdeacons, after their consecration to the orarion, can no longer marry (26th Apostolic Canon and 6th Ecumenical Canon 6).

When a subdeacon is ordained a deacon, the orarion is dissolved, and the bishop places it on the left shoulder of the newly ordained deacon. Only at the Liturgy, after the Lord's Prayer, does the deacon gird himself with the orarion of the cross, thus preparing himself for communion of the Holy Mysteries. The Mysteries of the Body and Blood of the Lord. Usually he wears the orarion on his left shoulder and, during the exclamations of litanies and other exclamations of the deacons, raises the end of the orarion, holding it with three fingers of his right hand, gives a sign to the singers and the priest himself about the time of this or that sacred action. In ancient times, the deacon wiped the lips of communicants with an orarion. The word "orarion" is derived either from the Latin "oro" "I ask or pray", or from the Greek "ωρα" "time", or from the Latin "os" "mouth". The orarion depicts the wings of angels, for the deacon's service symbolizes the service of angels at the throne of God. Therefore, an angelic song is sometimes embroidered on the orar: "Holy, Holy, Holy." When taking on the orarion, the deacon does not, however, read any prayer.

The deacon's vestments also include:

Handrails, or "armlets". They are used in order to tighten the edges of the sleeves of the lower garments, as if to strengthen the arms, to make them more capable for the priesthood. The handrails remind the priest that he should not rely on his own strength, but on the right hand of the Lord, His power and help. Therefore, when putting the handrails on the right hand, the prayer is pronounced: "Thy right hand, O Lord, is glorified in the fortress: thy right hand, O Lord, crush the enemies, and with the multitude of thy glory thou hast erased the adversaries." Putting it on his left hand, he says: "Thy hands have created me and created me: enlighten me, and I will learn by thy commandment." The cuffs remind us of the bonds by which the Lord's most pure hands were bound.

The priest's clothes include:

Epitrachelion (from επι=on, τραχηλος = neck), "navynik" is a garment that encircles the neck from behind and extends through the chest to the bottom. This epitrachelion is nothing else than a deacon's orarion, wrapped around the neck so that both ends of it descend in front. In ancient times, when ordaining a deacon to the priesthood, the bishop, instead of placing the epitrachelion on him, transferred only the rear end of the orarion to the right shoulder so that both ends hung in front. This is indicated by the very form of the epitrachelion, which represents, as it were, a double-folded orarion. Epitrachelion signifies the special grace of the priesthood granted to the priest. When putting on the stole, the prayer is pronounced: "Blessed be God, pour out Thy grace upon Thy priests, as the myrrh on the head, which descendeth upon the breast, the Brethren of Aaron, which descendeth upon the whirlpools of his garments" (Psalm 132:2). A priest without an epitrachelion, as well as a deacon without an orarion, does not perform a single service. Less solemn services he performed in one stole.

The belt is a kind of ribbon with which the priest girds himself over the undersacristy and epitrachelion in order to make it more convenient to perform the rites. This belt resembles the girdle of the Lord Jesus Christ before the Last Supper and signifies the power of God, which strengthens the priest and bishop for their lofty service to God, and, at the same time, their readiness for this service. When putting on the belt, the words are pronounced: "Blessed be God, gird me with strength, and make my way blameless, make my nose like a deer, and set me on high."

The nabedrennik and the palitsa are vestments that a priest receives as a reward, and the nabedrennik is the first priestly award, and the palitsa is a garment that already belongs to the episcopal vestments, but is also given to archimandrites and abbots and as a reward to some archpriests. The nabedrennik is a quadrangular oblong cloth, which is hung on the priest's hip with both edges on a long ribbon thrown over the shoulder, and the mace is a quadrangular equilateral cloth, made either in the form of a square or in the form of a rhombus, which is hung on the right hip with one edge. In the liturgical books, the club is usually called "epigonatius" = επιγονατιον, which literally means "knee pad". Both the nabedrennik and the mace symbolize the spiritual sword, the spiritual weapon that is the word of God and with which the pastor is armed against the enemies of human salvation. The nabedrennik is an award introduced in the Russian Church. In the East, only the club is known. When putting on the mace, the prayer is pronounced: "Gird thy sword upon thy thigh, O mighty one, with thy beauty, and with thy kindness, and make haste and succeed, and reign for the sake of truth, and meekness, and righteousness, and thy right hand shall guide thee wonderfully, always, now and ever, and unto the ages of ages" (Psalm 44:4-5). Mace is a distorted name for "politsy" from "pola", a small floor, a part of clothing. The nabedrennik is put on the right thigh, and when the club is given, the nabedrennik is hung on the left thigh, and the club is placed on the right. At present, the palitsa is an indispensable part of the vestments not only of bishops, but also of archimandrites, and, sometimes, abbots. Archpriests are given it as a high reward.

Phelonion is a Cretan word meaning all-encompassing garment. This is a long, wide, sleeveless garment covering the entire body, in which a hole for the head is made. The phelonion is worn over other garments and covers them. The phelonion, decorated with many crosses, was also called "polystavrion" (from the Greek πολυς = many, σταυρος = cross) or "baptismal robe". The ancient form of the phelonion, which has been preserved to this day in Greece, has been slightly altered in our country: a part of the cloth is carved on the front side, which is why it is impossible to fulfill the prescription of the Ustav that at a certain time the priest must keep the phelonion lowered. St. A priest should also hold the Gospel not just with his hands, but in a phelonion. The phelonion symbolizes the chlamys in which the soldiers who mocked Him clothed the Lord, and reminds the priest that in his ministry he represents the Lord, Who sacrificed Himself for the justification of people, and therefore he must clothe himself with righteousness in all his deeds and rejoice in the Lord. This is also evidenced by the words of the psalm, pronounced by the priest when vesting in the phelonion: "Thy priestesses, O Lord, shall clothe themselves with righteousness, and Thy saints shall rejoice with joy" (Psalm 131:9). The priest puts on the phelonion during more solemn services. At the same time, according to the Ustav, the priest is vested several times during the service and is again exposed, which is now not always observed in parish churches, in view of the various abbreviations introduced into the service. According to the Ustav, the phelonion is worn only at the most solemn moments of the service, as, for example, at the Little Entrance to Vespers, to the polyeleos, to the reading of the Gospel, to the Great Doxology. For some services, the priest must put on not only the phelonion, but also the full vestments. Priests are all in full vestments, no matter how many of them serve, always during the celebration of the Divine Liturgy and during the service of Matins on the day of Holy Pascha. Only the rector is vested in full vestments: 1) during the service of Vespers on the first day of Pascha, 2) when the cross is brought out on the day of the Exaltation, on the Sunday of the Veneration of the Cross and on August 1, 3) on Great Friday during the bringing out of the Shroud and on Great Saturday during the procession with the Shroud, and 4) during the great blessing of water on Theophany.

Bishops, in addition to the priestly vestments of the epitrachelion, sticharion (or undersacristy), belt and handrails, have at the present time, instead of the phelonion, sakkos, a distinctive garment, which is a symbol of episcopal dignity – the omophorion, then the miter, the cross and the nabedrennik, or panagia.

Sakkos is a Hebrew word meaning sackcloth, rags, as a garment of sorrow, humility and repentance (Jeremiah 48:37). This is the upper episcopal garment, similar in shape to the sticharion, but shorter than it, somewhat wider in volume and decorated with bells. The sakkos has the same meaning as the phelonion, and therefore the same prayer words of Psalm 131:9 are pronounced when vested in it. In ancient times, only some bishops wore sakkos, while others wore phelonions. The bells at the sakkos symbolize the gospel of the Word of God coming from the lips of the bishop.

Omophorion (from ωμος = shoulder and φερω = carry) is a garment worn by a bishop on his shoulders, on frames, a "naramnik". It is a long and wide cloth, reminiscent of the deacon's orarion and the priestly epitrachelion, only wider and longer, which is placed over the sakkos, with one end going forward on the chest, and the other back, on the back of the bishop. Without the omophorion, the bishop does not perform a single service. The omophorion was formerly made of a wave and signifies a lost sheep, that is, the sinful human race. The bishop with the omophorion symbolizes the Good Shepherd Christ the Savior, carrying the lost sheep on His shoulders. Therefore, when putting on the omophorion, it is said: "On the frame, O Christ, having taken the erring nature, Thou hast ascended, Thou hast brought Thou to God and the Father." Because of this significance of the omophorion, it is taken off several times during the celebration of the Liturgy and put on again. At those moments when the bishop himself symbolizes Christ, he is in the omophorion; when the Gospel is read, the Great Entrance is performed, the transubstantiation of the Holy Spirit is performed. The omophorion is removed from the bishop, for in the Gospel and in the Holy Scriptures. Christ Himself appears to the worshippers. Usually, after removing the omophorion from a bishop for the first time, another omophorion is again put on him, smaller in size, which is therefore called, in contrast to the first "great" omophorion, the "small" omophorion. The small omophorion descends at both ends in front of the bishop's chest, and it is much shorter in length. According to the research of Prof. Dmitrievsky, this small omophorion should be recognized as the most ancient form of the episcopal omophorion.

Mitre from the Greek μιτροω="mitroo" I bind, which means, in fact, "bandage", "diadem", "crown". In the liturgical books, the mitre is called a "cap". This royal adornment is given to the bishop because he depicts the King-Christ in his ministry. At the same time, the mitre also serves as a sign of episcopal authority. It should remind the bishop himself of the crown of thorns that the soldiers placed on the head of Christ, as well as of the sudar with which the head of the buried Savior was entwined. When putting it on, the words are pronounced: "Put on your head, O Lord, a crown of precious stones, Thou hast asked for life, and He will give thee the length of days."

In the Russian Church, the mitre is also given to archimandrites and some archpriests. At certain moments of the service, the mitre is removed. The bishop takes off the mitre during the Great Entrance, before the Symbol of Faith, for all the time when they blow over the Holy Trinity. Gifts of the air, from the words "take, eat" to the transubstantiation of the Holy Spirit. The Holy Gifts, during the communion of the Holy Gifts. And also when he himself reads the Gospel (but not when he listens to the reading). Archimandrites and archpriests shoot for the entire time when the Typikon generally prescribes standing with open heads, that is, when the Bishop is also speaking, and in addition, "for hearing the Holy Gospel," for the singing of "It is truly meet," "Our Father," and in the appearance of the Holy Gifts at the end of the Liturgy.