In arrival and departure bows instead "Worthy to eat"(before Easter is celebrated) the irmos of the ninth song of the Easter canon is read:

Shine, shine, new Jerusalem, for the glory of the Lord is upon you. Rejoice now and be glad in Zion, You are pure, rejoice, O Mother of God, about the rise of Your Nativity (bow to the ground).

On Bright Week, instead of the morning and evening prayers outlined above, you can pray the Midnight Office (and the Night Office) with the Easter rite.

From the week of St. Thomas until the celebration of Easter, instead of “To the King of Heaven,” we read “Christ is Risen” (three times).

In morning prayers (and at the Midnight Office) after parish bows and “ For prayers...” - “Christ is Risen” (three times). Glory to Thee, our God, glory to Thee, for everyone's sake” (three times). Further, as usual.

From the celebration of Easter to the feast of the Holy Trinity “ To the King of Heaven” is not readable and cannot be replaced with anything.

PRAYERS BEFORE AND AFTER DINNER, BEFORE DINNER AND AFTER ON HOLY EASTER

On Bright Week, from the Resurrection of Christ until Friday inclusive, according to the instructions of the Great Charter, before lunch instead of "Our Father", after lunch instead "Worthy to eat", before dinner instead "Beggars eat" and after dinner instead "Glory, and now", "Be Thy womb" And "You have made me glad, Lord" read (three times). Further: Glory, and now(with bows), and everything in order, as indicated above.

From Saturday of Bright Week until Tuesday of the 6th week (the eve of Easter), inclusive, in prayers before and after meals (lunch and dinner), after "For the prayers of our holy fathers..." we read: "Christ is risen from the dead"(three times), then - the same prayers as during the rest of the year, only after lunch instead "It's worthy to eat" - "Glow, glow".

Explanation: although the celebration of the Easter holiday falls on Wednesday, we already begin the meal after the service: we said the release - the release took place; That’s why, on Wednesday of Easter, before and after lunch, we say prayers as on ordinary days. This is the meaning of the instructions of the Great Charter regarding prayer at meals these days. A similar interpretation also applies to Saturday of Bright Week.

Morning and evening prayers

03.06.2010 01:00 | | |

In the morning, while still in bed, cross yourself with prayer:

God(on the head), Jesus Christ(on the stomach), Son of God(on the right shoulder), have mercy on me, a sinner(on the left shoulder).

Females should pronounce “sinful” instead of “sinful”; Likewise, in all prayers one should make a declination according to its type.

If several people are praying and the prayers are read by the eldest, then in most prayers (with the exception of the publican’s prayer, psalms and other prayers with a set text) “me”, “mine”, “me”, etc. is replaced by “us”, “ours”, “us”, respectively, the word “sinner” is not read (for example, “Lord Jesus Christ, Son of God, have mercy on us”, “Saints, glorious and great martyr and victorious George, pray to God for us” and etc.).

Getting out of bed and washing your face, and in the evening, going to bed, stand with reverence before the holy icons and, looking at them, directing your thoughts to the invisible God and His saints. Sincerely, slowly, making the sign of the cross and bowing, say with tenderness the prayer of the publican:

Services for Holy Easter

CHARTER OF THE HOURS, EVEN VESHERS AND MIDNIGHT OFFICE THROUGH ALL BRIGHT WEEK

Midnight Office

Semipoklonny began (instead of "Worthy to eat » « Glow, glow »).

Z A Min.

Cross yourself and say:

X Christ is risen from the dead, tread death upon death, and give life to the grave (three times, singing, on tone 5).

IN Having seen the resurrection of Christ, let us worship the Holy Lord Jesus, the only Sinless One (bow). We worship Your Cross, Christ (bow), and we sing and glorify Your holy resurrection. For you are our God, do we know no other to you, we call your name. Come, all the faithful, let us worship the Holy Resurrection of Christ (bow), behold, the Cross has come for joy to the whole world; Let us always bless the Lord and sing His Resurrection: for He endured crucifixion, and destroyed death by death (three times).

P When the morning dawned with Mary, and the stone was rolled away from the tomb, I heard from the Angel, Who in the ever-present light shall not look for Him with the dead, as for a man. You see the grave linens, preach to you and to the world: for the Lord has risen, you who have put to death; for He is the Son of God, saving the human race.

A He also descended into the grave, Immortal, but having destroyed the power of hell and rose again as a victor, Christ God. He proclaimed joy to the myrrh-bearing women and gave peace to His apostle; Giving resurrection to those who have fallen.

IN about the tomb with the flesh, in hell with the soul, like God, in paradise with the thief, and on the throne of Christ, with the Father and the Spirit, fulfilling all things indescribable.

Glory. I Who is the life-bearer, who is truly the reddest of paradise, and who appears brightest in every palace of the king, Christ Thy sepulchre, the source of our resurrection.

And now. IN I rejoice in God’s most sanctified universe, for You have given joy to the Mother of God, crying to You: Blessed are You among women, Most Immaculate Lady.

Also, G Lord have mercy (40). Glory, even now. H the most natural cherub... Bless you in the name of the Lord, father.

Z and the prayers of our holy fathers, Lord Jesus Christ, Son of God, have mercy on us (bow). A Min.

X Christ is risen.. (completely, three times).

And let go: IN resurrected from the dead, Lord Jesus Christ, Son of God, prayers for the sake of Your Most Pure Mother, by the power of the honorable and life-giving Cross, and the glorious and all-praised apostles, and all saints, have mercy and save me, a sinner, for you are Good and Lover of Mankind, amen.

Without crossing yourself, bow to the ground and read forgiveness: ABOUT weaken, leave, let go, God...

When you get up, read: N those who hate and offend us, forgive us, Lord...

G Lord have mercy (three times), and the usual initial bows.

About the prayer rule during the celebration of Holy Easter

Those preparing for Communion, instead of the penitential canon to the Lord Jesus Christ, the canons to the Most Holy Theotokos and the Guardian Angel, should read, as well as Follow-up to Holy Communion.

All prayers(including prayers of thanksgiving for Holy Communion) preceded by three times reading the troparion of Easter: “ Christ is risen from the dead, trampling down death by death, and giving life to those in the tombs" Psalms and prayers from the Trisagion (“Holy God…”) through “Our Father…” (with troparia after it) are not read.

The Hours of Easter are also sung instead of Compline and Midnight Office.

From the second week of Easter the reading of the usual morning and evening prayers begins again, as well as the Rules for Holy Communion, including the canons to the Lord Jesus Christ, the Most Holy Theotokos, the Guardian Angel and the Follow-up to Holy Communion.

However, you need to pay attention to the following features.

Before the Feast of the Ascension of the Lord, on the eve of which the celebration of Easter is celebrated, instead of praying to the Holy Spirit(“To the Heavenly King…”) the Easter troparion (“Christ is risen from the dead…”) is read three times.

Also from Monday of the First Week of Easter until Ascension: instead of the prayer “It is worthy to eat”, reads:

« The angel cries out for grace: Pure Virgin, rejoice! And again the river: Rejoice! Your Son is risen three days from the grave and raised up the dead; people, have fun!
Glow, glow, new Jerusalem, for the glory of the Lord is upon you. Rejoice now and be glad, O Zion. You, Pure One, show off, O Mother of God, about the rising of Your Nativity.”

From the Ascension to the Day of the Holy Trinity prayers begin with the Trisagion(“Holy God…”) - a prayer to the Holy Spirit (“Heavenly King…”) is not read or sung until the Feast of the Holy Trinity. Until the day of the Holy Trinity, prostrations to the ground are also cancelled.

☦ "Orthodox funeral- what you need to know and do" (brief reminder) ஜ۩۞۩ஜ●▬▬▬▬▬▬▬▬▬▬ஜ۩۞۩ஜ▬▬▬▬▬▬▬▬●ஜ۩۞۩ஜ Contents: 1. “Funeral” “After the departure of the soul from the body” “Reading the Psalter for the deceased” “Requiem service” “Funeral service and burial” “Funeral service” 2. “Orthodox funeral: about the last honors” 3. “Funeral service - why don’t we have a funeral service for non-believers?” 4 "How to prepare for a funeral service loved one? What should we not forget when seeing him off on his last journey?" 5. "How to help deceased relatives?" 6. "Commemoration at the Liturgy - how do the deceased feel?" 7. "How is commemoration performed at a proskomedia?" "What is a registered note" " Why do we need to pray for the dead? is able to take care of himself, therefore the duty of every believer is to do everything so that the transition to another world works out for the dying person in a Christian way. Those close to the dying person must show him all their love and warm sympathy, forgiving and forgetting mutual grievances and quarrels. Not concealing the imminent death, but helping to prepare for the great transition to afterworld- this is the main responsibility of relatives. The earthly affairs, concerns and passions of the dying person remain here. With all thoughts directed towards the future eternal life, with repentance, contrition for the sins committed, but also with firm hope in God’s mercy and intercession Mother of God , Guardian Angel and all the saints, the dying person must prepare to appear before our Judge and Savior. In this most important matter, a conversation with a priest is indispensable, which should end with the Sacraments of Repentance, Unction (Unction) and Holy Communion, for which it is necessary to invite a priest to the dying person. In moments of separation of the soul from the body, the Canon of prayer to the Most Holy Theotokos is read on behalf of a person separated from his soul and unable to speak. It is read from the perspective of a person who is separated from his soul and cannot speak. The lips of the dying man are silent, but the Church, on his behalf, depicts all the weakness of a sinner ready to leave the world, and entrusts him to the Most Pure Virgin, whose help is called upon in the verses of the departure canon. This canon ends with the priest’s prayer for the release of the dying soul from all bonds, for liberation from all oaths, for the forgiveness of sins and repose in the abodes of saints. If a person suffers for a long time and seriously and cannot die, then another canon is read over him for the outcome of the soul, called the Canon, which is for the separation of the soul from the body, whenever a person suffers for a long time. The great suffering of the dying man awakens to intensify the prayer for his peaceful death. The soul of a long-suffering soul through the lips of a priest prayerfully seeks help from the earthly and heavenly Church. The canon ends with two priestly prayers. Both canons on the outcome of the soul, in the absence of a priest, can and should be read at the bedside of a dying person by a layman, omitting the prayers intended to be read only by the priest. ☦ “After the departure of the soul from the body” After the soul of a Christian, guided and consoled by the prayers of the Church, has left the mortal body, the love of his brethren and the care of the Church for it do not end. Immediately after washing the body of the deceased and dressing him in funeral clothes, the Sequence on the departure of the soul from the body* is read over the deceased, and then, if possible continuously, the Psalter is read in a special order. The service for the departure of the soul from the body is much shorter than an ordinary memorial service. The Holy Church, considering it necessary to offer the first prayer for the deceased almost immediately after the departure of the soul from the body, at the same time enters into the position of those around the deathbed, who in the last hours, and sometimes days, experienced a lot of mental suffering and physical labor. And the Church, like a loving, caring mother, reduces the first necessary, urgent prayer at the grave as much as possible. The prayer that concludes the Follow-up can also be read separately: “Remember, O Lord our God, in the faith and hope of the eternal life of Thy servant who passed away (Thy servant who passed away), our brother (our sister) (name), and as the Good One and the Lover of Mankind, letting go sins and consume unrighteousness, weaken, forsake and forgive all his (her) voluntary and involuntary sins, deliver him (her) eternal torment and the fire of Gehenna, and grant him (her) the communion and enjoyment of Thy eternal good things, prepared for those who love Thee: otherwise and sin, but do not depart from You, and undoubtedly in the Father and the Son and the Holy Spirit, God glorify You in the Trinity, faith, and the Unity in the Trinity and the Trinity in Unity, Orthodox even until your last breath of confession. Therefore, be merciful to him (thee), and the faith that is in You, instead of deeds, and rest with Your saints, as You are Generous: there is no man who will live and not sin, but You are the only One besides all sin and Your truth is Your truth forever, and You are the One God of mercy and generosity, and love for mankind, and to You we send glory, to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen." If the Consequence of the Exodus of the Soul for some reason cannot be performed by a priest, it must certainly be read by the reader of the Psalter before the reading of the Psalter itself begins (as indicated in ancient manuals about reading the Psalter over the body of the deceased). The Canon for the deceased, which is part of the Follow-up on the departure of the soul from the body, is advisable to read daily until the burial of the deceased. (In some prayer books, the Canon for the deceased is called the “Canon for the deceased alone.”) In addition, this canon is read every time after reading the entire Psalter over the deceased. Following the exodus of the soul from the body is only the beginning of a whole series of prayers and chants, which continues near the tomb of the deceased almost continuously until the burial. Immediately after the end of the Sequence on the departure of the soul from the body, the reading begins at the tomb of the deceased Holy Scripture: at the tomb of a priest - the Holy Gospel, at the tomb of a layman - the Psalter. ☦ "Reading the Psalter for the deceased" B Orthodox Church there is a good custom of continuous reading of the Psalter over the body of the deceased (except for the time when requiem services are performed at the grave or funeral litias) before his burial and in memory after his burial. The reading of the Psalter for the dead has its origins in the most distant antiquity. Serving as a prayer to the Lord for the dead, it brings them great consolation both in itself, as reading the word of God, and as testifying to the love of their living brothers for them. It also brings them great benefit, for it is accepted by the Lord as a pleasant propitiatory sacrifice for the cleansing of the sins of those remembered - just as every prayer and every good deed is accepted by Him. The reading of the Psalter begins at the end of the “Following the Exodus of the Soul.” The Psalms should be read with tenderness and contrition of heart, slowly, and carefully delving into what is being read. Greatest benefit brings the reading of the Psalms by those who commemorate them: it testifies to a great degree of love and zeal for those commemorated by their living brethren, who themselves personally want to work in their memory, and not replace themselves in work with others. The Lord will accept the feat of reading not only as a sacrifice for those remembered, but as a sacrifice for those who bring it, who work in reading. Any pious believer who has the skills to read accurately can read the Psalter. The position of the reader of the Psalter is the position of the one praying. Therefore, it is more fitting for the reader of the Psalter to stand as a person praying (at the feet of the tomb of the deceased), unless a particular extreme forces him to sit down. Negligence in this matter, as in the observance of other pious customs, is offensive to sacred rite, blessed by the Holy Church, and for the word of God, which, if carelessly read, seems to be inconsistent with the intention and feeling of the praying Christian. When reading the word of God over the body of the deceased, relatives and friends of the deceased should be present. If it is impossible and not always convenient for family and relatives to continuously participate in prayer and reading the Psalter, then, at least from time to time, they need to join the prayer of the reader with their prayer; It is especially appropriate to do this while reading the funeral prayer between psalms. In the Apostolic decrees it is commanded to perform psalmody, readings and prayers for the departed on the third, ninth and fortieth day. But mainly the custom has been established of reading psalms for the departed for three days or all forty days. The three-day reading of the Psalter with prayers, which constitute a special burial rite, for the most part coincides with the time during which the body of the deceased remains in the house. Below is an excerpt from the chapter “Reading the Psalter for the Dead” from the book of Bishop Athanasius (Sakharov) “On the Commemoration of the Dead according to the Charter of the Orthodox Church.” If the reading of the Psalter is performed only for the sake of remembrance, especially at the tomb of the deceased, then there is no need to read the troparia and prayers prescribed for the usual cell rule according to the kathisma. It would be more appropriate in all cases, both after each glory and after the kathisma, to read a special memorial prayer. There is no uniformity regarding the formula of commemoration when reading the Psalter. Used in various places various prayers, sometimes arbitrarily composed. Practice ancient Rus' sanctified the use in this case of that funeral troparion, which should end private reading funeral canons: Remember, Lord, the soul of your departed servant, and during the reading five bows are required, and the troparion itself is read three times. According to the same ancient practice, the reading of the Psalter for the repose is preceded by the reading of the canon for the many who have died or for one who has died**, after which the reading of the Psalter begins. After all the psalms have been read, the funeral canon is read again, after which the reading of the first kathisma begins again. This order continues throughout the reading of the Psalter for the repose. ☦ “Requiem service” There is a misconception that it is impossible to perform memorial services for the deceased before his funeral service. On the contrary, it is very good, on all days preceding the burial, to order memorial services for the deceased in one or more churches. According to the teachings of the Church, the soul of a person goes through terrible ordeals at a time when his body lies lifeless and dead, and, without a doubt, at this time the soul of the deceased has a great need for the help of the Church. A memorial service helps ease the soul's transition to another life. The beginning of funeral services dates back to the very first times of Christianity. Translated from Greek word"Panihida" means "all-night singing." Christians persecuted by Jews and pagans could pray and perform a bloodless sacrifice without interference or anxiety only in the most secluded places and at night. And only at night could they remove and escort the bodies of the holy martyrs to eternal rest. This was done like this: they secretly took the tortured, disfigured body of some sufferer for Christ somewhere to a distant cave or to the most secluded and safe house; here throughout the night they sang psalms over him, then gave him a reverent kiss and buried him in the morning. Subsequently, those who, although they did not suffer for Christ, devoted their entire lives to serving Him, were escorted to eternal rest in the same way. Such all-night psalmody over the deceased was called a memorial service, that is, an all-night vigil. Hence, prayers and psalmody over the deceased or in memory of him received the name requiem. The essence of the memorial service is the prayerful remembrance of our departed fathers and brothers, who, although they died faithful to Christ, did not completely renounce the weaknesses of the fallen. human nature and took their weaknesses and infirmities with them to the grave. When performing a requiem service, the Holy Church focuses all our attention on how the souls of the departed ascend from the earth to the Judgment of God, how they stand at this Judgment with fear and trembling, confessing their deeds before the Lord, not daring to anticipate from the all-justice Lord the secrets of His judgment over our souls deceased. The chants of a memorial service not only bring relief to the soul of the deceased, they are also comforting for those praying. ☦ “Funeral service and burial” The burial of a deceased Christian takes place on the third day after his death (in this case, the day of death is always included in the counting of days, even if death occurred a few minutes before midnight). In emergency situations - wars, epidemics, natural disasters- burial is allowed before the third day. The Gospel describes the burial order of the Lord Jesus Christ, which consisted of washing His Most Pure Body, dressing in special clothes and placing in the grave. The same actions are supposed to be performed on Christians in the present time. Washing the body symbolizes the purity and integrity of the righteous in the Kingdom of Heaven. It is performed by one of the relatives of the deceased with the reading of the Trisagion prayer: “Holy God, Holy Mighty, Holy Immortal, have mercy on us.” The deceased is freed from clothes, the jaw is tied up and placed on a bench or on the floor, with a cloth laid down. A sponge is used for washing warm water and soap, using cross-shaped movements to wipe all parts of the body three times, starting with the head. (It is customary to burn the clothes in which a person died, and everything that was used during his ablution.) The washed and clothed body, on which there must be a cross (if preserved, a baptismal one), is placed face up on the table. The deceased's lips should be closed, his eyes closed, his hands folded crosswise on his chest, the right one on top of the left. A Christian woman’s head is covered with a large scarf that completely covers her hair, and its ends do not need to be tied, but simply folded crosswise. A Crucifix (there is a special funeral type of Crucifixion) or an icon - Christ, the Mother of God or a heavenly patron - is placed in the hands. (Do not put it on the deceased Orthodox Christian tie.) If the body is transferred to the morgue, then all the same, even before the arrival of the funeral service personnel, the deceased must be washed and dressed, and when the body is released from the morgue, a aureole and a Crucifix must be placed in the coffin. Shortly before the coffin is taken out of the house (or the body is handed over to the morgue), “Sequence on the departure of the soul from the body” is read once again over the body of the deceased. The coffin is carried out of the house feet first with the singing of the Trisagion. The coffin is carried by relatives and friends, dressed in mourning clothes. Since ancient times, Christians participating in funeral processions have carried lighted candles. An orchestra is inappropriate at the funeral of Orthodox Christians. According to the charter, when a body is brought into the temple, a special funeral bell must be rung, which announces to the living that they have one less brother. In the temple, the body of the deceased is placed on a special stand with its feet facing the altar, and candlesticks with lit candles are placed in a cross shape near the coffin. The coffin lid is left in the vestibule or in the courtyard. It is allowed to bring wreaths and fresh flowers into the church. All worshipers have burning candles in their hands. A funeral kutya is placed on a separately prepared table near the coffin, with a candle in the middle. Don't forget to take your death certificate to the temple. If for some reason the delivery of the coffin to the church is delayed, be sure to notify the priest and ask to reschedule the funeral service. ☦ “Funeral service” In common parlance, the funeral service, due to the abundance of chants, is called “The deathly succession of worldly bodies.” It is in many ways reminiscent of a requiem service, since it includes many hymns and prayers common to the requiem service, differing only in the reading of the Holy Scriptures, the singing of funeral stichera, farewell to the deceased and the burial of the body. At the end of the funeral service, after reading the Apostle and the Gospel, the priest reads a prayer of permission. With this prayer, the deceased is allowed (freed) from the prohibitions and sins that burdened him, which he repented of or which he could not remember in confession, and the deceased is released to afterlife reconciled with God and neighbors. To make forgiveness from sins given to the deceased more palpable and comforting for all those who grieve and cry, the text of this prayer is included in the right hand the deceased by his relatives or friends. After the prayer of permission accompanied by the singing of the stichera “Come, we will give the last kiss, brothers, to the deceased, thanking God...” a farewell to the deceased takes place. Relatives and friends of the deceased walk around the coffin with the body, bowing and asking forgiveness for involuntary offenses, kissing the icon on the chest of the deceased and the aureole on the forehead. In the case when the funeral service takes place with the coffin closed, they kiss the cross on the lid of the coffin or the priest’s hand. Then the face of the deceased is covered with a veil, and the priest sprinkles earth in a cross shape on the body of the deceased, saying: “The earth is the Lord’s, and its fullness, the universe and all who live on it” (Ps. 23:1). At the end of the funeral service, the body of the deceased is escorted to the cemetery with the singing of the Trisagion. The deceased is usually lowered into the grave facing east. When lowering the coffin into the grave, the “Trisagion” is sung - the singing of the angelic song “Holy God, Holy Mighty, Holy Immortal, have mercy on us”; placed above the grave mound eight-pointed cross- a symbol of our salvation. The cross can be made of any material, but it must correct form. It is placed at the feet of the deceased, with the crucifix facing the face of the deceased.

The Easter Hours are part of the Easter Day service (including Matins, Easter Hours, Liturgy and Vespers).
Read in Easter week(until Saturday morning inclusive) instead of morning and evening prayers (prayer rule).

Troparion:
Christ rose from the dead, trampling down death and giving life to those in the tombs. (Thrice)

Having seen the Resurrection of Christ, let us worship the holy Lord Jesus, the only Sinless One. We worship Your Cross, O Christ, and we sing and glorify Your holy Resurrection. For You are our God, don’t we know anything else; We call Your name. Come, all you faithful, let us worship the holy Resurrection of Christ: behold, through the Cross joy has come to the whole world. Always blessing the Lord, we sing His Resurrection: having endured crucifixion, destroy death through death. (three times)

Ipakoi:
Having anticipated the morning of Mary, and having found the stone rolled away from the tomb, I heard from the Angel: in the light of the ever-present Being, with the dead, why are you looking for a man? You see the graveclothes, and preach to the world that the Lord has risen, the one who put death to death, as the Son of God, who saves the human race.

Kontakion:
Even though you descended into the grave, Immortal, you destroyed the power of hell, and you rose again as the Conqueror, Christ God, telling the myrrh-bearing women: Rejoice!, and grant peace to your apostles, grant resurrection to the fallen.

In the tomb carnally, in hell with the soul like God, in paradise with the thief, and on the Throne you were, Christ, with the Father and the Spirit, fulfilling everything, indescribable.

Glory to the Father and the Son and the Holy Spirit:
Like the Life-Bearer, like the reddest of Paradise, truly the brightest palace of every king appears, Christ, Your tomb, the source of our Resurrection.

And now and ever and unto ages of ages. Amen:
Highly illuminated Divine village, rejoice: for you have given joy, O Theotokos, to those who call: blessed art thou among women, O All-Immaculate Lady.

Lord have mercy. (forty times)

Glory to the Father and the Son and the Holy Spirit, now and ever, and unto ages of ages. Amen:

The most honorable Cherub and the most glorious without comparison Seraphim, who gave birth to God the Word without corruption, the real Mother of God, we magnify Thee.

Christ rose from the dead, trampling down death by death and giving life to those in the tombs. (three times)

Through the prayers of our holy fathers, Lord Jesus Christ, have mercy on us. Amen.

Easter clock in modern Russian language

Christ rose from the dead, trampling down death and giving life to those in the tombs.(3)

Having seen the Resurrection of Christ, let us worship the Holy Lord Jesus, the only sinless one. We worship Your Cross, O Christ, and we sing and glorify Your Holy Resurrection, for You are our God, we know no other but You, we call on Your name. Come, all you faithful, let us worship the saint Christ's resurrection, for behold, joy has come through the Cross to the whole world. Always blessing the Lord, we sing of His resurrection, for He, having endured crucifixion, crushed death through death.(3)

The women, who came with Mary before dawn and found the stone rolled away from the tomb, heard from the Angel: “In the eternal light of the Abiding One, what are you looking for among the dead as a person? Look at the burial shrouds, run and proclaim to the world that the Lord has risen, putting to death death, for He “The son of God, who saves the human race!”

Although you descended into the grave, O Immortal One, you destroyed the power of hell and rose again as a conqueror, Christ God, exclaiming to the myrrh-bearing women: “Rejoice!” and giving peace to Your Apostles, You who give resurrection to the fallen.

In the tomb with flesh, and in hell with soul as God, in paradise with the thief and on the throne, You, Christ, were with the Father and the Spirit, filling everything, boundless.

Glory: Thy tomb, O Christ, the source of our resurrection, appeared as the bearer of life, truly the most beautiful paradise, and the brightest of every royal palace.

And now, Mother of God: Divine consecrated Tabernacle of the Most High, rejoice! For through You, Mother of God, joy is given to those who cry: “Blessed are You among women, all-immaculate Lady!”

Lord have mercy (40),

Glory, even now: With the highest honor of the Cherubim and the incomparably more glorious Seraphim, who virginally gave birth to God the Word, the true Mother of God - We magnify You.

Christ rose from the dead, trampling down death by death and giving life to those in the tombs.(3)