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.

Cross – at baptism, the cross is placed on every Christian. But it is worn under clothes. The bishop wears the cross over his clothes and over his vestments. The bishop's cross is usually gold and decorated with precious stones. At the laying of the cross, the words of the Gospel are pronounced: "If anyone wants to follow me, let him deny himself, saith the Lord, and take up his cross and follow me."

The same cross is given to archimandrites. It usually has a crown at the top and pendants at the bottom. A similar cross, but without a crown and a pendant, is given as a very high reward to some abbots and archpriests. In the Russian Church there is also a golden cross without decorations, which since the time of Emperor Paul has been given to all archpriests and some priests as a reward. Since the time of Emperor Nicholas II, all newly ordained priests in the Russian Church have been given a silver eight-pointed cross. In the East, these crosses are not known. There is only a decorated cross, as a distinction between bishops, archimandrites and some archpriests, who are therefore called "stavrophore", that is, "cross-bearing".

Nanedrennik, or Panagia (from παν = all, αγια=holy), that is: "All-holy". In another way, the panagia is also called: εγκολπιον = "encolpius". This is a small round icon, the face of the Savior or the Mother of God, worn on the bowels, that is, on the chest of bishops and some archimandrites. The panagia was previously built in the form of a folding reliquary, which had an icon of the Mother of God on one side, and the Savior or St. John's icon on the other. In the same way as the refectory panagia is arranged, otherwise called the "panagiar", where a part of the prosphora in honor of the Mother of God is placed, which is actually called the "panagia". In monasteries to this day the rite of raising the panagia is performed in memory of the appearance of the Mother of God to the Apostles after Her Ascension to Heaven. Sometimes the relics of saints were also placed in the panagia. On some bishops, such as patriarchs, and in general on those who head autocephalous, that is, independent local Churches, two panagias are laid. In addition to the Patriarch, two panagias were worn by the Metropolitans of Kiev, in memory of the fact that they had previously headed the Russian Church.

In addition to the above-mentioned vestments, during the hierarchal service, the mantle, the staff and the eaglets are also used.

The mantle (μανδυον = "mandion"), otherwise "palium" from pallium – outer garment, is a monastic garment that covers the entire body, except for the head. With its free fluttering, it depicts the wingedness of angels, and therefore is called angelic clothing. Embracing the entire body, the mantle symbolizes the all-encompassing power of God, as well as the strictness, reverence and humility of monastic life, and the fact that neither the monk's hands nor other members live and are incapable of worldly and sinful deeds, but all are dead. Monastics must wear mantles when performing divine services (Helmsman, Book 2, Part of St. Nicephorus, p. 18). An ordinary monastic robe is black and does not have any decorations on it. The bishop's mantle has the peculiarity that it is lilac in color, the so-called tablets, or pomats, and springs are sewn on it, and it is fastened at the bottom front with two buttons. Tablets and clasps at the bottom are also on the archimandrite's black mantle. Tablets are quadrangular plates of usually dark red color (and for archimandrites also green), which are sewn to the upper and lower edges of the mantle in twos. They represent the Old and New Testaments, from which the clergy must draw their teaching. Sometimes crosses or icons embroidered with gold or other colored threads are also sewn on the tablets. In addition to the tablets on the bishop's mantle, there are other sources. These are ribbons of different colors, mostly white and red, which are sewn along the mantle and depict streams of teaching flowing from the lips of the bishop. On the bishop's mantle there are also bells, as they were on the outer garment of the Jewish high priest. According to custom, in some local Churches, some bishops, such as patriarchs and metropolitans, wear green and blue mantles. All monastics, not excluding bishops, serve in the mantle in all those cases where it is not prescribed by the Ustav to put on full vestments.

The staff, or staff, is a sign of pastoral authority over the flock and paternal care for them. That is why it is also called πατερησσα="paterissa" from πατηρ="patir" – father. The staff is given to the bishop as a sign that he is to shepherd the Church of Christ. In monasteries, the staff is also given to the archimandrite and abbot as a sign of their spiritual authority over the monastery in which they are appointed superiors. Wands are arranged with a transverse, somewhat curved, crossbar at the top. Sometimes, instead of a crossbar, serpent's heads are depicted, signifying the wisdom of pastoral authority ("Be wise as a serpent" Matt. 10:16). The top of the staff is crowned with a cross. On the staff of a bishop, sometimes an archimandrite, is hung at the hilt of his sulk, or a small gold-embroidered cloth, with which the top of the staff is wrapped to decorate it. The bishop makes entrances and exits with a staff in his hands, and the rest of the time the staff is held by a reader called a "staff-bearer" or "staffer". He does not have the right to lean on a staff while holding it, but must hold it "with his hands a little lifting". During the Small and Great Entrances at the Liturgy, the staff is carried in front. The rest of the time, the reader holds his staff, usually standing at the icon of the Savior on the soleum.

Orletsy is the name of small round rugs with the image of an eagle flying over the city. The bishop elected to the episcopate is elevated to the orlets at consecration, and then during each service the bishop (uses) has orlets. On the eagles the city is depicted, as a sign of the bishopric in the city, as well as the eagle signifying the purity of the right teaching, in imitation of the eagle that is depicted under Ap. and the Evangelist John the Theologian. To express this thought, the eagle has a radiance, as if revealing the light of theological knowledge and a grace-filled gift. During the service, the eagles are placed under the feet of the bishop and remind him that he must be above all earthly things in his thoughts and deeds and strive for heaven like an eagle.