Typikon of cases for Feast of Annunciation

In the year 2010, Holy Pascha occurs as early as it ever can, according to the Nicean formula: March 22 / April 4.

So, the Feast of the Annunciation occurs on Renewal Wednesday under the Old Calendar, and on Thursday of the 6th Week of the Fast under the New.

Here is the Typikon, a portion of our work on a new Typikon:

THE 25^TH OF THE MONTH

The Annunciation of our most holy Lady, Theotokos and ever-Virgin Mary.

The feast can occur in the Triodion under the old calendar from Thursday of the 3^rd Week of Great Lent up through Wednesday of Renewal Week; while under the new calendar, from Friday of the 1^st Week of Great Lent up through the Thursday of the 6^th Week of Great Lent.

1. Introductory observations

The order of the feast of the Annunciation (Evangelismos), under the form it has today, which is characterized by TK and TME, presents considerable variations from the ancient order, which is characterized by TAS and TR. The Typika of the Holy Mountain express a middle way which gets us nearer to the newer order, as we will see below. Now in this volume since we preserve the prevalent newer order in some places and in other places we refer back to the ancient correct practice, we think it is necessary to point out here the chief distinctions which explain why we preserve or amend any of them.

1. According to the ancient order, when the feast occurs on a weekday, it is chanted in Vespers and in Orthros with the elements of the Triodion (idiomela of the day, prosomoia, sessional hymns and triodes) and the great doxology is not chanted (TAS ch 21 and TR p. 553, et al.). The Typika of the Holy Mountain designate the elements of the Triodion at Little Vespers, while at Great Vespers and at Orthros they designate the unmixed service of the feast with great doxology (TD p. 258, TX p. 242-243, TKw p. 115, TP p. 170 and 172, and TPh p. 111-113). TK (p. 96) and TME (##3-4, p. 206), a minori ad maiorem, follow this same order, as they do not provide for the celebration of Little Vespers. So then most of the Typika arrange for the unmixed (i.e., without Triodion) celebration of the service of the Annunciation on weekdays. This order is consistent with the radiance of the feast of the Annunciation and with the order of all of the great feasts of the Master and of the Mother of God. For this reason, we cannot agree to a conversion to the order of TAS.
2. According to the ancient order, which likewise only TAS and TR observe, when the feast occurs outside of Saturday or Sunday, the Liturgy is celebrated with Vespers of March 26^th, which is synchronous with the apodosis of the feast. However, according to the newer order, the Liturgy is celebrated always in the daytime, as also with all of the feasts; and Vespers of the apodosis is celebrated in the evening all by itself. Not only the parochial Typika, but also the Typika of the Holy Mountain (TD p. 259, TX p. 243, TKw p. 115-116, TP p. 172 and TPh p. 113) present this order. A reversion to the ancient order is not only impossible, but also imprudent for the parishes. For this reason, in this case, the Liturgy will always be celebrated in the morning.
3. TK (p. 96) and TME (p. 205) designate that the Liturgy of the Presanctified not be celebrated on the paramon of the Annunciation, even if it occur on Wednesday or Friday.  Conversely, according to the ancient order, the Presanctified is always celebrated on the paramon when this occurs outside of Saturday and Sunday. According to TAS (cited above) and TR (p. 554), the liturgy is celebrated with Great Vespers of the feast, but according to the other Typika, with Little Vespers (TD p. 258, TX p. 242, TKw p. 115, and TPh p. 111).  TME adopts the second solution, however only for Great and Holy Tuesday and Wednesday (Typ., March 25, ##64, 65). But we do not see the reason for canceling the Presanctified on the other days; on the contrary, it imparts solemnity also to the paramon. For this reason, pursuing the middle course, we have designated the Presanctified with Little Vespers when the paramon occurs on a day on which the celebration of the Presanctified is called for. Those serving the liturgy from one place to another may apply this or that order, as they see fit and according to liturgical necessities.
4. The service of the Annunciation possesses three scriptural readings in the Vespers for the 25^th, which are the usual ones for feasts of the Mother of God, and also in Vespers for the 26^th two special readings for the feast of the Annunciation. According to the ancient order, when the vesperal liturgy was celebrated, these two special readings were read. This is why these readings are found on the 26^th. However, when the liturgy was held in daytime, these readings were read at the vespers of the 25^th with the other three readings. This order ought to be observed today in all cases, given that the liturgy is always celebrated in the day. In the interest of shortening the length, it is possible to omit two of the usual readings and, in their place, to read the two special readings, which certainly are not going to be repeated in Vespers on the 26^th. We have designated this in the present volume. Without going into detail, TME deprives the feast of these two special readings (See also G. Bekatoros, the article “Typikon” in ThHE, 11^th volume, column 903, and G. Rigas Zitimata Typikou, p. 97-99).
5. The custom has become widespread of celebrating the liturgy of Chrysostom on the feast of Annunciation on any day the feast may fall. Most of the Typika adopt this custom. However, TAS clearly designates the Liturgy of Basil the Great when the feast occurs on Great and Holy Thursday or Saturday (TAS aporoumena ch 41 and 43), but it is silent about this for the Sundays of Great Lent. TD (p. 265, 269, and 276) designates the Liturgy of Basil the Great for when the feast falls on a Sunday in Great Lent. The silence of TAS for the Sundays of Lent indicates rather that on these days there is no departure from the usual custom. From these facts, it can be concluded that, if the feast falls on a day on which the liturgy of Basil the Great is appointed, (i.e., on one of the five Sundays of Great Lent, on Great and Holy Thursday, or Great and Holy Saturday), the liturgy of Basil the Great ought to be celebrated. And if it falls on another day, the Liturgy of Chrysostom ought to be celebrated. We apply this rule in the cases where it belongs.
6. Today the well-known prooimion of the Akathist Hymn, To thee, the champion leader… is thought of and chanted as the kontakion of the feast of Annunciation. But this troparion is neither the original prooimion nor does it have any relevance to the feast of Annunciation. The ancient prooimion of the Akathist and consequently the very self-same kontakion of the feast of Annunciation is the troparion When the bodiless one learned the secret command… which is chanted today as the apolytikion in the service of the Akathist.  The troparion, To thee, the champion leader… was composed gradually, when the Akathist was chanted as a thanksgiving hymn for the deliverance of the City from the attacks of the barbarians to which it solely refers. The fact of the lack of relevance of this hymn to the feast of the Annunciation and its unsuitability for this day has been well-known for a long time. The ever-memorable G. Rigas (ZT p. 101 and onward) relates that the kontakion given below is traditionally chanted on the feast of the Annunciation in the cenobium of the Annunciation on Skiathos and, by its influence, also in the parishes of the island. This is a composition of one of the founders of the monastery, hieromonk Gregory Hatzistamatis (end of 18^th century).

Plagal 4^th mode. To thee the champion leader

Him of one essence with the Father and the divine Spirit,
the Son and Word of God, didst thou conceive, O pure one,
by the coming of the all-holy Spirit
to re-create the race of mortals, O immaculate one,
when the archangel with a world-gladdening voice
did cry out to thee, Rejoice, O Bride without bridegroom!

This kontakion is also contained in the Menaia published in Constantinople in 1843 and is designated also by TX (p. 243). Although this composition is not to be despised, we think that it is more correct to reintroduce the ancient prooimion of the Akathist into use, When the bodiless one learned the secret command…, which we have designated in Orthros as well as in the Liturgy. The hymn, To thee the champion leader… ought to be limited to the Salutations and to the liturgies for the Sundays of Great Lent. Nonetheless, however, it is fitting for it also to be chanted for a doxology of thanksgiving.[1]

1. TK (p. 100) and TME (#69, p. 234) condone a transfer of the feast to the Sunday of Pascha, when the feast falls on Great and Holy Friday or Saturday; and they explain the reasons for the transfer sufficiently. This custom is definitely suitable for the parishes; therefore, we have kept it. However, for the sake of history and for the monasteries which desire to maintain the ancient order as they can, we have set the monastic order in smaller print for these two cases.
2. 968. Table of Cases

Beginning of Triodion	Pascha	Commemoration of the saint falls…	CASE	Paragraph ##
January 11 January 12 January 13 January 14 January 15 January 16 January 17 January 18 January 19 January 20 January 21 January 22 January 23 January 24 January 25 January 26 January 27 January 28 January 29 January 30 January 31 February 1 February 2 February 3 February 4 February 5 February 6 February 7 February 8 February 9 February 10 February 11 February 12 February 13 February 14 February 15 February 16 February 17 February 18 February 19 February 20 February 21 February 22 February 23 February 24 February 25 February 26 February 27	March 22 March 23 March 24 March 25 March 26 March 27 March 28 March 29 March 30 March 31 April 1 April 2 April 3 April 4 April 5 April 6 April 7 April 8 April 9 April 10 April 11 April 12 April 13 April 14 April 15 April 16 April 17 April 18 April 19 April 20 April 21 April 22 April 23 April 24 April 25 April 26 April 27 April 28 April 29 April 30 May 1 May 2 May 3 May 4 May 5 May 6 May 7 May 8	On Wednesday of Renewal Week On Tuesday of Renewal Week On Monday of Renewal Week On Sunday of Pascha On Holy & Great Saturday On Holy & Great Friday On Holy & Great Thursday On Holy & Great Wednesday On Holy & Great Tuesday On Holy & Great Monday On Palm Sunday On Lazarus Saturday On Friday before Palm Sunday On Thursday before Palm Sunday On Wednesday before Palms On Tuesday before Palm Sunday On Monday before Palm Sunday On 5th Sunday of Lent On Saturday of 5th Week of Lent On Friday of 5th Week of Lent On Thursday of 5th Week of Lent On Wednesday of 5th Wk of Lent On Tuesday of 5th Week of Lent On Monday of 5th Week of Lent On 4th Sunday of Lent On Saturday of 4th Week of Lent On Friday of 4th Week of Lent On Thursday of 4th Week of Lent On Wednesday of 4th Wk of Lent On Tuesday of 4th Week of Lent On Monday of 4th Week of Lent On 3rd Sunday of Lent On Saturday of 3rd Week of Lent On Friday of 3rd Week of Lent On Thursday of 3rd Week of Lent On Wednesday of 3rd Wk of Lent On Tuesday of 3rd Week of Lent On Monday of 3rd Week of Lent On 2nd Sunday of Lent On Saturday of 2nd Week of Lent On Friday of 2nd Week of Lent On Thursday of 2nd Week of Lent On Wednesday of 2nd Wk of Lent On Tuesday of 2nd Week of Lent On Monday of 2nd Week of Lent On 1st Sunday of Lent On Saturday of 1st Week of Lent On Friday of 1st Week of Lent	34th 34th 33rd 32nd 31st 30th 29th 28th 27th 26th 25th 24th 23rd 7th 6th 5th 11th 22nd 21st 20th 19th 18th 5th 11th 17th 16th 15th 14th 6th 5th 4th 13th 12th 8th 7th 6th 5th 11th 10th 9th 8th 7th 6th 5th 4th 3rd 2nd 1st	1148 1148 1143-1147 1138-1142 1134-1137 1129-1133 1123-1128 1120-1122 1117-1119 1114-1116 1105-1113 1096-1104 1094-1095 1009-1011 1005-1008 1002-1004 1030-1034 1087-1093 1080-1086 1076-1079 1068-1075 1063-1067 1002-1004 1030-1034 1062 1054-1061 1053 1046-1052 1005-1008 1002-1004 999-1001 1037-1045 1035-1036 1012-1015 1009-1011 1005-1008 1002-1004 1030-1034 1021-1029 1016-1020 1012-1015 1009-1011 1005-1008 1002-1004 999-1001 990-998 980-989 969-979

FIRST CASE

The forefeast

1. If the feast occurs on the Friday of the 1^st Week of Great Lent, on Thursday in Vespers after the prooimiakos and Unto the Lord…, at O Lord, I have cried, we chant the idiomelon of the day twice, the martyrikon once, the three prosomoia of the Triodion and the forefestal prosomoia, The great mystery that was hid…, totaling 4. Glory… both now… Today Gabriel announceth… Entrance, Gladsome Light…, the scriptural readings of the Triodion, Let my prayer arise… and thereafter the Liturgy of the Presanctified.
2. On the same day, in the evening, Great Compline (#1710) is celebrated and the 3^rd section of the Great Canon is chanted.[2]
3. On Thursday, in Orthros after the Six Psalms and the litany of peace, The Lord is God… with its verses and the forefestal apolytikion Today the preludes of universal joy… twice. [Psalter of the day]. Sessional hymns: after the 1^st versification, those of the Octoechos among which also the martyrikon is also said, before the theotokion; after the 2^nd and 3^rd versifications, those of the Triodion. Psalm 50 and O God, save Thy people… and the versification of the biblical odes.  Canons: the forefestal canon with the verse Most holy Theotokos, save us and the triodes of the day in the relevant odes. After the 3^rd ode, the forefestal sessional hymn, On this day all creation… twice. After the 6^th ode, the forefestal kontakion At the great Archangel’s voice… and the synaxarion of the day.  At the 9^th we versify More honourable… The forefestal exaposteilarion once. The aposticha of praises: the idiomelon of the day twice and the martyrikon once.  Glory… both now… The Theotokos heard a tongue… Then, It is good to give thanks unto the Lord…, the trisagion, and the forefestal apolytikion. Lord have mercy 40 times, Glory… both now… More honourable… Bless, father, in the name of the Lord. Priest: HE WHO IS is blessed…, the prayer, O O Heavenly king, uphold our rulers… and the three great metanias with the prayer of St Ephraim. And straightway, the Hours are read in which is said the forefestal apolytikion and kontakion. In the 6^th Hour, the troparion of the prophecy and the prophecy are read. After the prayer of the 6^th Hour, the dismissal is said.
4. On the same day, in the evening, the 9^th Hour is read just like the others. [Then the Beatitudes plainly, etc., and the kontakion of the forefeast].[3] After the dismissal, Great Vespers of the feast is celebrated.

The feast itself.[4]

1. In Vespers, after the prooimiakos [and the 1^st stasis of the Psalter[5]] at O Lord, I have cried… we chant the stichera prosomoia Coming to reveal to Thee… to a total of 6. Glory… both now… Gabriel the Archangel was sent from heaven… Entrance, Gladsome Light…, the prokeimenon of the day and the readings of the feast; that is, the two of the Vespers of the 26^th (from Exodus and Proverbs) and the 2^nd one of the Vespers of the 25^th (from Ezekiel).[6] Aposticha: the idiomela In the sixth month…, with these verses:

Before the 2^nd sticheron: Proclaim from day to day the salvation of our God. (Ps 95:2)

Before the 3^rd sticheron: O sing unto the Lord a new song; sing unto the Lord all the earth. (Ps 95:1)

Glory… both now… Today there are glad tidings of joy… The apolytikion Today is the principle[7] of our salvation… thrice. Dismissal: May He Who for us men and for our salvation condescended to become incarnate of the Holy Spirit and the Virgin

Mary, Christ our true God… [8]

1. In the Midnight service, after Psalm 50, the litia of the feast, the trisagion, the apolytikion, the ektenia, and the dismissal with Let us pray…
2. In Orthros, at The Lord is God… the festal apolytikion thrice. [the Psalter of the day and the polyeleos with the eklogarion of the feast]. The sessional hymns as in the Menaion. Then the 1^st antiphon of the anabathmoi of the 4^th mode, the prokeimenon Proclaim from day to day…, then Let every breath… and the Gospel And Mary arose… Psalm 50 plainly read. Glory… Through the intercessions of the Theotokos… Both now… and the same again.[9] Verse: Have mercy on me, O God… and the idiomelon, Today Gabriel announceth… The canon of the feast with 6 troparia using the verse Most holy Theotokos, save us[10]. After the 3^rd ode, the sessional hymn, Behold, the Word of God… twice. After the 6^th ode, the kontakion When the bodiless one learned the secret command…[11] the oikos, A chief angel was sent from heaven… and the synaxarion. Katabasiae: I shall open my mouth… (i.e., the irmoi of the canon). More honourable… is not versified; rather, we chant the 9^th ode of the feast with the megalynarion Proclaim, O earth, the good tidings of great joy; praise, O ye heavens, the glory of God before each troparion, and before the last two, the megalynarion is preceded by Glory… and then Both now… The 9^th katabasia: Proclaim, O earth… Let the hand of the uninitiated… The two exaposteilaria of the feast, each once. At the praises: the prosomoia Of the vaults of the heavens…, totaling 4.  Glory… both now… Today is revealed the mystery… The Great Doxology and the apolytikion.
3. In the Liturgy, [according to the ancient order, the typika, and at the makarismoi, 4 troparia from the 3^rd ode and 4 troparia from the 6^th ode of the canon of the feast, but according to the new order] these antiphons, as follow:

1^st Antiphon. 2^nd mode (selection)

1^st vs: O God, give Thy judgment to the King, and Thy righteousness to the Son of the King. (Ps 71:1)

Through the intercessions of the Theotokos…

2^nd vs: Let the mountains receive peace for the people, and let the hills receive righteousness. (Ps 71:3)

Through the intercessions of the Theotokos…

3^rd vs: Proclaim from day to day the good tidings of the salvation of our God. (Ps 95:2)

Through the intercessions of the Theotokos…

4^th vs: The Lord hath sworn in truth unto David, and He will not annul it. (Ps 131:11)

Through the intercessions of the Theotokos…

Glory… both now…

Through the intercessions of the Theotokos…

2^nd Antiphon. 2^nd mode (selection)

1^st vs: He shall come down like rain upon a fleece, and like rain-drops that fall upon the earth. (Ps 71:6)

Save us, O Son of God, Who wast incarnate for us…

2^nd vs: The Most High hath hallowed His tabernacle. (Ps 45:4)

Save us, O Son of God, Who wast incarnate for us…

3^rd vs: God shall come visibly, yea, our God, and shall not keep silence. (Ps 49:3)

Save us, O Son of God, Who wast incarnate for us…

4^th vs: In His days shall righteousness dawn forth an abundance of peace. (Ps 71:7)

Save us, O Son of God, Who wast incarnate for us…

Glory… both now…  Only begotten Son…

3^rd Antiphon. 4^th mode (Psalm 71)

1^st vs: His name shall be blessed unto the ages. (vs 17)

Today is the principle of salvation…

2^nd vs: Blessed is the Lord the God of Israel, Who alone doeth wonders. (vs 18)

Today is the principle of salvation…

3^rd vs: Blessed is His name unto ages, and unto ages of ages. (vs 20)

Today is the principle of salvation…

Eisodikon

Proclaim from day to day the salvation of our God. (Ps 95:2). Save us, O Son of God, Who wast incarnate for us, who sing to Thee, Alleluia.

After the entrance: the apolytikion of the feast, Today is the beginning of our salvation… Glory… both now… Kontakion, When the bodiless one learned the secret command… The trisagion hymn. The Apostle and Gospel of the feast and thereafter the Liturgy of Chrysostom. At Especially: Proclaim, O earth… Let the hand of the uninitiated… Koinonikon: The Lord hath elected Sion… (Ps 131:13) Alleluia. After divine communion, We have seen the true light…

The apodosis.[12]

1. On the same day, in Vespers, after the prooimiakos at O Lord, I have cried… we chant the 3 prosomoia of the feast Coming to reveal to Thee…; 3 prosomoia for the archangel Gabriel, and 4 for St Theodore. Glory… for St Theodore, Using as his tool… (see Triodion, p. 274-275); Both now… Gabriel the Archangel was sent from heaven… (March Menaion, p. 105). Entrance, Gladsome Light…, the prokeimenon, Thou, O God, art my helper… Aposticha: the 3 idiomela of the feast In the sixth month… (see March Menaion, p. 106). Glory… of St Theodore Armed with good courage… (see Triodion, Saturday morning at the aposticha, p. 297); Both now… Today there are glad tidings of joy…(March Menaion, p. 107) The hymn of Symeon, Now Thou art dismissing… and immediately both choirs chant To thee the champion leader… and the 1^st stasis of the Salutations of the Theotokos are read. To thee the champion leader… once again, the trisagion, and the apolytikia: of the feast Today is the principle of our salvation…, of St Theodore, and of the feast again. Dismissal of the feast (#973).
2. On Saturday morning, in Orthros, at The Lord is God… the apolytikia as in Vespers. [The Psalter of the day]. The sessional hymns: after the 1^st versification, of the feast, The great commander…; Glory… Sent from heaven, Gabriel…; Both now… To the virgin undefiled… (these last two, from “After the polyeleos”). After the 2^nd versification, of St Theodore Burning with Orthodoxy of faith…; Glory… The Lord, Who strengthened thee… (Triodion, p. 283); Both now… of the feast, All of creation is exceeding glad today… (see March Menaion, p. 107, from “After the 2^nd reading”). Psalm 50 plainly read.  Canons: of the feast with the verse Most holy Theotokos, save us, the canon of the archangel, and the 1^st canon of St Theodore. After the 3^rd ode, the kontakion and oikos of St Theodore, then the sessional hymns: one each, of the archangel, of St Theodore, and of the feast. After the 6^th ode, the kontakion and oikos of the feast and the synaxarion of the Menaion and of the Triodion. Katabasiae of the feast. More honourable… is not versified; rather, we chant the 9^th ode of the feast with the megalynarion [and the 9^th ode of the other canons].[13] The 9^th katabasia: Proclaim, O earth… Let the hand of the uninitiated… Exaposteilaria: the 1^st one of the feast, that of St Theodore, and the 2^nd one of the feast. At the praises: 3 stichera prosomoia of the feast and 3 of the saint.  Glory… of the saint Thou art a gift of holiness… (Triodion, p. 295) ; Both now… of the feast Let the heavens rejoice… (March Menaion, p. 113, the idiomelon sticheron). The Great Doxology and the apolytikion of the feast.
3. In the Liturgy, [the typika, and at the makarismoi, 4 troparia from the 3^rd ode of the canon of the feast and 4 troparia each, from the 6^th ode of the canon of the archangel and of the canon of St Theodore, or] the antiphons and eisodikon of the feast (#976). After the entrance: the apolytikia of the feast, of the archangel, of St Theodore, and of the temple. Glory… both now… Kontakion of the feast, When the bodiless one learned the secret command… The Apostle for St Theodore and Gospel of the day and thereafter the Liturgy of Chrysostom. At Especially: Proclaim, O earth… Let the hand of the uninitiated… [14] Koinonikon: The Lord hath elected Sion… [and The righteous shall be an everlasting remembrance…].[15] After divine communion, We have seen the true light…

SECOND CASE[16]

The forefeast

1. If the feast occurs on the Saturday of the 1^st Week of Great Lent, the service of St Theodore is chanted by anticipation on Friday, along with the service of the forefeast, as follows:

On Thursday in Vespers after the prooimiakos [and Unto the Lord…,] at O Lord, I have cried, we chant the three prosomoia of the Triodion, the 3 forefestal prosomoia, The great mystery that was hid…, and 4 idiomela for St Theodore. Glory… of the saint, Using as his tool…; Both now… of the forefeast, Today Gabriel announceth… Gladsome Light…, the prokeimena and scriptural readings of the day from the Triodion, Account us worthy, O Lord… At the aposticha, the idiomelon of the Triodion twice and the martyrikon once. Glory… of the saint, Armed with good courage… (see Triodion, Saturday morning, at the aposticha of praises, p. 297). Both now… In the sixth month the archangel was sent… (see March Menaion, at the aposticha of Little Vespers of the feast, p. 104). Apolytikia: forefestal, of St Theodore, and the forefestal again.[17] Lord have mercy 40 times and the rest of Vespers.

1. On the same day, in the evening as usual, Great Compline (#1710) is celebrated in which after the verse O our righteous God-bearing fathers… the verse of the saint is chanted as follows: O holy, glorious, great-martyr of Christ Theodore, intercede for us sinners. After the doxology, the 4^th section of the Great Canon is chanted and before the dismissal the Gospel from the Pannychida is read.
2. In Orthros, at The Lord is God… the apolytikia as in Vespers. [The Psalter of the day]. Sessional hymns: after the 1^st versification, those of the Octoechos among which also the martyrikon is also said, before the theotokion; after the 2^nd versification, the two of the Triodion and the theotokion of the saint, and at the 3^rd versification, those of the saint. Psalm 50 and O God, save Thy people… and the versification of the biblical odes.  Canons: the canon of the saint, the forefestal canon, and the triodes of the day. After the 3^rd ode, the forefestal kontakion, then the sessional hymns of the saint and, instead of the theotokion, the forefestal sessional hymn. After the 6^th ode, the kontakion and oikos of the saint and the synaxarion of the day.  Katabasiae: I shall open my mouth… At the 9^th we versify More honourable… Exaposteilaria: of the saint and of the forefeast.  At the praises: the idiomelon of the day once and the 3 prosomoia of the saint.  Glory… of the saint, Thou art the gift of holiness… (Triodion, p. 295); Both now… The Theotokos heard a tongue… (March Menaion, p. 103).  Great doxology and the forefestal apolytikion. Lord have mercy 40 times, Glory… both now… More honourable… Bless, father, in the name of the Lord. Priest: HE WHO IS is blessed…, the prayer, O Heavenly king, uphold our rulers… and the three great metanias with the prayer of St Ephraim. And straightway, the Hours are read in the 1^st and 6^th of which is said the forefestal apolytikion and kontakion, and in the 3^rd and 9^th, those of St Theodore. In the 6^th Hour, the troparion of the prophecy and the prophecy are read. At the beatitudes, both kontakia are said.
3. In Vespers after the prooimiakos and Unto the Lord…, at O Lord, I have cried, we chant the prosomoia of the day twice, one martyrikon of the same mode, 3 festal prosomoia (those of Little Vespers Inclining unto His own tender compassions…) and 4 idiomela for St Theodore (see Triodion, the aposticha of Orthros, Now the company of martyrs…, repeating the first, p. 296). Glory… of the saint, Armed with good courage…; Both now… of the feast, In the sixth month the chief commander… Entrance with Gospel, Gladsome Light…, the prokeimena and scriptural readings of the day from the Triodion, Let my prayer arise… The Apostle and Gospel of the saint (those of October 26^th) and thereafter the Liturgy of the Presanctified. Koinonikon: The righteous shall be an everlasting remembrance…

The feast.

1. On Friday evening, Great Vespers of the feast is celebrated, but after Now Thou art dismissing… both choirs chant To thee the champion leader… and the 1^st stasis of the salutations of the Theotokos are read. Then once again To thee the champion leader… The trisagion, the apolytikion Today is the principle of our salvation… thrice and dismissal of the feast (#973).
2. On Saturday morning, the Midnight service, Orthros, and Divine Liturgy are all celebrated as laid out in First Case, at ##974-976.

The apodosis.[18]

1. On Saturday evening, in Vespers after the prooimiakos [and the 1^st kathisma of the Psalter] at O Lord, I have cried… we chant 4 resurrectional stichera, the 3 prosomoia of the feast Coming to reveal to Thee…;[19] and 3 of the Triodion. Glory… for Sunday of Orthodoxy, The grace of truth hath shone forth… (Triodion, p. 300); Both now… of the feast, Gabriel the Archangel was sent from heaven… Entrance, Gladsome Light…, the usual prokeimenon, The Lord hath reigned… Aposticha of the resurrection. Glory… of the Triodion, Advancing from ungodliness… (p. 301); Both now… Today there are glad tidings of joy… Apolytikia: of the resurrection, Glory… that of Orthodoxy We worship Thine immaculate ikon…, Both now…. of the feast Today is the principle of our salvation… Dismissal of the feast (#973) with the phrase, …Who art risen from the dead…
2. On Sunday, in the Midnight service after the triadic canon, the litia; that is, the idiomelon of the saint of the temple; Glory… Rejoice, O honoured prophets… (Triodion, p. 300); Both now… of the feast, Today Gabriel announceth… (March Menaion, p. 106). Then the triadic hymns, It is meet…, the trisagion, the apolytikion of the feast, the ektenia and the dismissal with Let us pray…
3. In Orthros, at The Lord is God… the apolytikia as in Vespers. [The Psalter of the day and Blameless in the way…]. The sessional hymns: after the 1^st versification, the resurrectionals with the theotokion of the apolytikion; after the 2^nd versification, one resurrectional and two of the feast. The evlogitaria, etc., as usual. After Psalm 50, the pentekostaria of the Triodion Open to me the gates of repentance…, etc.  Canons: of the resurrection, of the feast with the irmoi, and of the Triodion, with the relevant verses. After the 3^rd ode, the resurrectional kontakion and oikos, then the sessional hymns of the Triodion but instead of the theotokion, that of the feast. After the 6^th ode, the kontakion and oikos of the Triodion and the synaxarion of the day and of the Triodion. Katabasiae of the feast, I shall open my mouth…[20] We versify More honourable… at the 9^th and after it we chant the 9^th ode [of the resurrectional canon,] of the feast with the megalynarion [and the 9^th ode of the canon of the Triodion].[21] Exaposteilaria: the resurrectional, that of the Triodion, and one of the feast. At the praises: 2 resurrectional stichera, 3 of the feast,  and 3 of the Triodion with the customary verses (#145) for the last two.  Glory… of the Triodion Moses in the season of abstinence… ; Both now… Most blessed art thou… The Great Doxology [followed by the procession of the holy ikons (#1725)] and finally Today salvation is come… or Having arisen from the tomb…
4. In the Liturgy, [the typika, and at the makarismoi, 4 resurrectional troparia, 4 troparia from the 3^rd ode of the canon of the feast and 4 troparia from the 6^th ode of the canon of the Triodion, or] the antiphons with its characteristic phrase (#976)[22] and eisodikon of the feast with the phrase …Who art risen from the dead… After the entrance: the resurrectional apolytikion, that of the feast, that of Orthodoxy, and that of the temple. [The hypakoe of the current mode]. Glory… both now… Kontakion of the feast, When the bodiless one learned the secret command…[23] The Apostle and Gospel of the Sunday and thereafter the Liturgy of Basil the Great. At Especially: In thee who art full of grace… Koinonikon of the feast: The Lord hath elected Sion… After divine communion, We have seen the true light…

THIRD CASE[24]

The forefeast

1. If the feast occurs on the 1^st Sunday of Great Lent:

On Friday in Vespers after the prooimiakos and Unto the Lord…, at O Lord, I have cried, we chant the idiomelon of the day twice, one martyrikon of the same mode, the 3 forefestal prosomoia, The great mystery that was hid…, and 4 idiomela for St Theodore. Glory… of the saint, Using as his tool…; Both now… of the feast, Today Gabriel announceth… Entrance, Gladsome Light…, the prokeimena and scriptural readings of the day from the Triodion, Let my prayer arise… and thereafter the Liturgy of the Presanctified.

1. On the same day, in the evening, Little Compline is read in which the 1^st stasis of the salutations of the Theotokos are chanted according to the usual order (#1718). The forefestal kontakion At the great Archangel’s voice…
2. On Saturday morning, in Orthros, at The Lord is God… the forefestal apolytikion, that of the saint, and the forefestal again. [The Psalter of the day]. Sessional hymns: after the 1^st versification, the martyrika of the Octoechos, without the nekrosimon; after the 2^nd versification, those of the saint, and at the 3^rd versification, those of the saint. Psalm 50 plainly read.  Canons: the forefestal canon and the two canons of the saint. After the 3^rd ode, the forefestal kontakion, then the sessional hymns of the saint and, instead of the theotokion, the forefestal sessional hymn. After the 6^th ode, the kontakion and oikos of the saint and the synaxarion of the day and of the Triodion.  Katabasiae: I shall open my mouth… At the 9^th we versify More honourable… Exaposteilaria: of the saint and of the forefeast.  At the praises: the 4 prosomoia of the saint.  Glory… of the saint, Thou art a gift of holiness…; Both now… of the feast, The Theotokos heard a tongue… Great doxology and the forefestal apolytikion.
3. In the Liturgy, [the typika, and at the makarismoi, 4 troparia from the 3^rd ode of the forefestal canon and 4 troparia from the 6^th ode of the canon of the saint, or] the antiphons for martyrs (#208). After the entrance: the forefestal apolytikion, that of the saint, and that of the temple. Glory… both now… Kontakion of the forefeast, At the great Archangel’s voice… The Apostle of the saint and the Gospel of the day and thereafter the Liturgy of Chrysostom. At Especially: It is truly meet… Koinonikon: The righteous shall be an everlasting remembrance… After divine communion, We have seen the true light…

The feast.

1. On Saturday evening, after the prooimiakos [and the 1^st kathisma of the Psalter] at O Lord, I have cried… we chant 3 resurrectional stichera, 4 stichera of the feast, and 3 of the Triodion. Glory… of Orthodoxy, The grace of truth hath shone forth…; Both now… of the feast, Gabriel the Archangel was sent from heaven… Entrance, Gladsome Light…, the prokeimenon The Lord hath reigned… and the readings of the feast as at #973. Aposticha: the resurrectional (or, the 1^st resurrectional and those of the feast with their verses[25]). Glory… of Orthodoxy, Advancing from ungodliness…; Both now… of the feast, Today there are glad tidings of joy… The apolytikia: the resurrectional, that of Orthodoxy, and that of the feast. Dismissal of the feast (#973) with the phrase …Who art risen from the dead…
2. In the Midnight service, after Psalm 50, the triadic canon,[26] and after that, the litia of the feast; Glory… of the Triodion Rejoice, O honoured prophets…; Both now… of the feast, Today Gabriel announceth… Then the triadic hymns, It is meet…, the trisagion, the apolytikion of the feast, the ektenia and the dismissal with Let us pray…
3. In Orthros, at The Lord is God… the apolytikia as in Vespers. [the Psalter of the day and the polyeleos with the eklogarion of the feast]. The sessional hymns: after the 1^st versification, the resurrectionals with the theotokion of the apolytikion; after the 2^nd versification, one resurrectional; Glory… of the feast The great commander…; Both now… All of creation is exceeding glad… After the polyeleos, the two festal sessionals Sent from heaven Gabriel … Glory… both now… To the Virgin undefiled, Archangel Gabriel was sent… Then the evlogitaria, the hypakoe, anabathmoi of the mode, and the prokeimenon of the feast Proclaim from day to day…, then Let every breath… and the Gospel And Mary arose… Having beheld the resurrection of Christ…, Psalm 50 plainly read. Glory… Through the intercessions of the Theotokos… Both now… and the same again (or, Through the intercessions of the all-immaculate…). Verse: Have mercy on me, O God… and the idiomelon, Today Gabriel announceth… Canons: of the resurrection, of the feast with the irmoi and the verse, Most holy Theotokos, save us, and the canon of the Triodion with the verse Glory to Thee, O God, glory to Thee. After the 3^rd ode, the kontakion and oikos of the Triodion, then the sessional hymns of the Triodion but instead of the theotokion, the sessional hymn of the feast. After the 6^th ode, of the feast: the kontakion When the bodiless one learned the secret command… and the oikos, An angel the chief commander…[27] and the synaxarion of the Menaion and of the Triodion. Katabasiae: I shall open my mouth… (i.e., the irmoi of the canon). At the 9^th [More honourable… is versified, and after it] we chant the 9^th ode [of the resurrection canon,] of the canon of the feast with the megalynarion [and of the canon of the Triodion]. The 9^th katabasia: Proclaim, O earth… Let the hand of the uninitiated…[28] Exaposteilaria: the resurrectional, that of the Triodion, and one of the feast. At the praises: 2 resurrectional stichera, 3 of the feast, and 3 of the Triodion with the customary verses (#145) for the last two.  Glory… of the feast, Today is revealed the mystery… ; Both now… Most blessed art thou…[29] The Great Doxology [followed by the procession of the holy ikons (#1725)] and finally Today salvation is come… or Having arisen from the tomb…
4. In the Liturgy, [the typika, and at the makarismoi, 4 resurrectional troparia, 4 from the 3^rd ode of the canon of the feast and 4 from the 6^th ode of the canon of the Triodion, or] the antiphons of the feast with the characteristic phrase (#976). Eisodikon: Proclaim from day to day… Who art risen from the dead… After the entrance: the apolytikion of the resurrection, that of the feast, and that of Orthodoxy. [The hypakoe of the mode]. Glory… both now… Kontakion of the feast, When the bodiless one learned the secret command… The Apostle of the Sunday and Gospel of the feast and thereafter the Liturgy of Basil the Great.[30] At Especially: In thee who art full of grace… Koinonikon: [Praise the Lord… and] The Lord hath elected Sion… After divine communion, We have seen the true light…

The apodosis.

1. On the same Sunday, in the evening, in Vespers after the prooimiakos at O Lord, I have cried… we chant the idiomelon of the aposticha of the Triodion Come, let us cleanse ourselves… once, the 3 prosomoia of the Triodion, the 3 of the feast Coming to reveal to Thee… (p. 105), and the 3 for the archangel Gabriel.[31] Glory… ; both now… Gabriel the Archangel was sent from heaven… Entrance, Gladsome Light…, the great prokeimenon, Thou hast given an inheritance… Aposticha of the feast, In the sixth month… with their verses. Glory… ; both now… Today there are glad tidings of joy… Apolytikion of the feast thrice. Then the priest, Wisdom! HE WHO IS is blessed…, O Heavenly king, uphold our rulers…, the three great metanias and dismissal of the feast (#973).

FOURTH CASE

1. If the feast occurs on the Monday of the 2^nd or 4^th Weeks of Great Lent, on Saturday evening and on Sunday morning, the forefestal service is omitted. Only the resurrectional service with that of the Triodion is chanted.[32]
2. On Sunday evening and Monday morning, the service of the feast is chanted as laid out in the 1^st Case (##973-976).
3. On Monday evening the feast is given up as follows: In Vespers, after the prooimiakos, at O Lord I have cried… we chant the 3 prosomoia of the feast Eternal counsel… and 3 for the archangel Gabriel the great mind… Glory… both now… He was sent from heaven… Entrance, Gladsome Light… and the prokeimenon of the day. Aposticha of the feast, In the sixth month… Glory… both now… Today a proclamation of joy… The apolytikion of the feast thrice and the dismissal of the feast (#973). On Tuesday morning, the service of the archangel with that of the Triodion is chanted according to the usual order (##1694-1704).

FIFTH CASE

Forefeast

1. If the feast occurs on Tuesday of the 2^nd, 3^rd, 4^th, 5^th, or 6^th Weeks of Great Lent, on Sunday at Vespers after the prooimiakos at O Lord I have cried… we chant the 4 compunctionate stichera of the current mode, the 3 prosomoia of the Triodion, and the 3 forefestal stichera The great mystery that was hid… Glory… both now… Today Gabriel announceth… Entrance, Gladsome Light… and the great prokeimenon Turn not away Thy countenance… or Thou hast given an inheritance… At the aposticha, the idiomelon of the Triodion twice and the martyrikon once with the usual verses. Glory… both now… The Theotokos heard a tongue… The forefestal apolytikion,[33] Lord have mercy 40 times and the rest of Vespers as at #1705.
2. On Monday Orthros of the paramon and the Hours are celebrated as laid out in the 1^st Case (##971-972).

The feast and apodosis.

1. On Monday evening, Great Vespers of the feast and on Tuesday morning, Midnight, Orthros, and Liturgy are celebrated as laid out in the 1^st Case (##973-976). On Tuesday evening the apodosis as in the 4^th Case (#1001).

SIXTH CASE

1. If the feast occurs on Wednesday of the 2^nd, 3^rd, 4^th, or 6^th Weeks of Great Lent, on Monday at Vespers after the prooimiakos [and Unto the Lord…] at O Lord I have cried… we chant the 3 prosomoia of the Triodion and the 3 forefestal stichera The great mystery that was hid… Glory… both now… Today Gabriel announceth… Gladsome Light… and the scriptural readings of the day. At the aposticha, the idiomelon of the Triodion twice and the martyrikon once. Glory… both now… The Theotokos heard a tongue… The forefestal apolytikion,[34] Lord have mercy 40 times and the rest of Vespers as at #1705.
2. On the same day in the evening, Great Compline is served as usual (#1710) and the canon of the day from the Theotokarion is chanted.[35]
3. On Tuesday Orthros of the paramon and the Hours are celebrated as laid out in the 1^st Case (##971-972).
4. On Tuesday evening, Great Vespers of the feast and on Wednesday morning, Midnight, Orthros, and Liturgy are celebrated as laid out in the 1^st Case (##973-976). On Wednesday evening the apodosis as in the 4^th Case (#1001).

SEVENTH CASE

1. If the feast occurs on Thursday of the 2^nd, 3^rd, or 6^th Weeks of Great Lent, on Tuesday, forefestal Vespers is celebrated as laid out in the 6^th Case (#1005). On the same day in the evening, Great Compline is served (#1710), in which is chanted the canon of the day from the Theotokarion.[36]
2. On Wednesday Orthros of the paramon and the Hours are celebrated as laid out in the 1^st Case (##971-972), then as a continuation, the 9^th Hour and the beatitudes are read and after the dismissal of these, Vespers begins with the Presanctified.[37] After the prooimiakos and Unto the Lord…, at O Lord I have cried… we chant 8 stichera: the idiomelon of the day twice, omit the martyrikon, the 3 prosomoia of the Triodion and the 3 of Little Vespers for the feast Inclining unto His own tender compassion… (March Menaion, Small Vespers, p. 103)[38] Glory… both now… In the sixth month… Entrance, Gladsome Light… the prokeimena and the scriptural readings of the day, Let my prayer arise… and thereafter the Liturgy of the Presanctified.
3. On Wednesday evening, Great Vespers of the feast and on Thursday morning, Midnight, Orthros, and Liturgy are celebrated as laid out in the 1^st Case (##973-976). On Thursday evening the apodosis as in the 4^th Case (#1001).

EIGHTH CASE

1. If the feast occurs on Friday of the 2^nd or 3^rd Weeks of Great Lent, the service of the paramon and of the chief day of the feast are celebrated as laid out in the 1^st Case (##969-976).

The apodosis.

1. On Friday evening, Vespers is celebrated as laid out in the 4^th Case (#1001). But, after Now Thou art dismissing…, To thee the champion leader… is chanted by both choirs and the appointed stasis of the Salutations of the Theotokos are read. Then, To thee, the champion leader… again, the trisagion, the apolytikion of the feast thrice and the dismissal of the feast (#973).
2. On Saturday in Orthros at The Lord is God… the apolytikion of the feast thrice. [The Psalter of the day]. Sessional hymns of the feast as given in the Menaion for the 1^st and 2^nd versification only. Psalm 50, read plainly. Canons: that of the feast and that of the archangel. After the 3^rd ode, the two sessional hymns of the archangel. After the 6^th ode, the kontakion and oikos of the feast and the synaxarion of the day. Katabasiae of the feast. We do not versify More honourable…; rather, the 9^th ode of the feast is chanted with the megalynarion,[39] and the 9^th ode of the archangel. Exaposteilaria: the two of the feast. At the praises: 4 stichera of the feast. Glory… both now… Let the heavens rejoice… (March Menaion, p. 113) Great doxology and the apolytikion of the feast.
3. In the Liturgy, [the typika, and at the makarismoi, 4 troparia from the 3^rd ode of the canon of the feast and 4 from the 6^th ode of the canon of the Archangel, or] the antiphons and eisodikon of the feast (#976). After the entrance: the apolytikion of the feast, and that of the saint of the temple. Glory… both now… Kontakion of the feast, When the bodiless one learned the secret command… The Apostle and Gospel of the day.[40] At Especially: Proclaim, O earth… Let the hand of the uninitiated…[41] Koinonikon of the feast: The Lord hath elected Sion…[42] After divine communion, We have seen the true light…

NINTH CASE

Forefeast and feast.

1. If the feast occurs on Saturday of the 2^nd Weeks of Great Lent, on Thursday, forefestal Vespers is celebrated as laid out in the 6^th Case (#1005). On the same day in the evening, Great Compline is served (#1710), in which is chanted the canon of the day from the Theotokarion.[43]
2. On Friday morning Orthros, the Hours and Vespers with the Liturgy of the Presanctified are celebrated as laid out in the 7^th Case (##1010). But, at O Lord I have cried… we chant the idiomelon of the day twice, the 4 martyrika of the mode, the 3 prosomoia of Little Vespers for the feast Inclining unto His own tender compassion…repeating the first to make 4 in all (March Menaion, Small Vespers, p. 103).
3. On Friday evening, Great Vespers of the feast is celebrated as laid out in the 1^st Case (#973). But, after Now Thou art dismissing… both choirs chant To thee, the champion leader… and the 2^nd stasis of the Salutations of the Theotokos are read. Then, To thee, the champion leader… again, the trisagion, the apolytikion of the feast thrice, and the dismissal of the feast.
4. On Saturday morning, the Midnight service, Orthros, and Liturgy of the feast are celebrated as laid out in the 1^st Case (##974-976).

Apodosis.[44]

1. On Saturday evening and on Sunday morning the apodosis of the feast occurs. The services are chanted as in the 2^nd Case (##986-989), with the following differences:

In Vespers, at the lamp-lighting, Glory… Gabriel the Archangel was sent from heaven…; Both now… the 1^st theotokion of the mode. At the aposticha: Glory… of St Gregory; Both now… Let the heavens rejoice… (March Menaion, p. 113).

In the Midnight service, the triadic canon and the hypakoe of the mode, as usual.

In Orthros, after the 3^rd ode, the kontakion and oikos of the saint; and after the 6^th ode, the resurrectional kontakion and oikos.

TENTH CASE

Forefeast.

1. If the feast occurs on the 2^nd Sunday of Great Lent, the service of St Gregory is chanted by anticipation on Saturday with the forefestal[45] service, as follows: on Friday, in Vespers after the prooimiakos and Unto the Lord…, at O Lord I have cried… we chant the idiomelon of the day twice, one martyrikon of the same mode, and the 3 forefestal prosomoia The great mystery that was hid… and those of St Gregory, What hymns of praise shall we sing… (Triodion, p. 314) repeating the first to make 4 in all. Glory… of St Gregory, Thrice-blessed saint…; Both now… of the forefeast Today Gabriel announceth… Entrance, Gladsome Light… the prokeimena and scriptural readings of the day, Let my prayer arise… and thereafter the Liturgy of the Presanctified.
2. On the same day in the evening, Little Compline and the 2^nd stasis of the Salutations of the Theotokos is read according to the usual order (#1718 without the Gospel). Kontakia: the forefestal At the great Archangel’s voice… and the kontakion of the saint.
3. On Saturday morning in Orthros at The Lord is God… the forefestal apolytikion,  that of the saint, and the forefestal once again. [The Psalter of the day]. Sessional hymns: after the 1^st versification, the martyrika of the mode (without the nekrosimon); and after the 2^nd versification, The great Commander… twice.[46] Psalm 50, read plainly. Canons: that of the forefeast and that of the saint; but for the 6^th ode, also the tetraode of the day without the nekrosima troparia. After the 3^rd ode, the forefestal kontakion; then the sessional hymn of the saint and the forefestal. After the 6^th ode, the kontakion and oikos of the saint and the synaxarion of the Menaion. Katabasiae: I shall open my mouth… At the 9^th, we versify More honourable… Exaposteilaria: of the saint and of the forefeast. At the praises: 4 prosomoia of the saint. Glory… of the saint Thy tongue, watchful in teaching… (Triodion, p. 315); both now… of the forefeast The Theotokos heard a tongue… Great doxology and the apolytikion of the forefeast.
4. In the Liturgy, [the typika, and at the makarismoi, 4 troparia from the 3^rd ode of the canon of the forefeast and 4 from the 6^th ode of the canon of the saint, or] the antiphons for hierarchs (#209). After the entrance: the apolytikion of the forefeast, that of the saint, and that of the temple. Glory… both now… Forefestal kontakion, At the great Archangel’s voice… The Apostle and Gospel of the saint (see November 13^th) and thereafter the Liturgy of Chrysostom. At Especially: It is truly meet… Koinonikon: The righteous shall be an everlasting remembrance… After divine communion, We have seen the true light…

The feast.

1. On Saturday evening, after the prooimiakos [and the 1^st kathisma of the Psalter] at O Lord I have cried… we chant 4 resurrectional stichera and the prosomoia of the feast The great mystery that was hid… for another 6. Glory… both now… Gabriel the Archangel was sent from heaven… Entrance, Gladsome Light… the prokeimenon The Lord hath reigned… and the scriptural readings for the feast as given at #973. Aposticha: the resurrection (or, the 1^st resurrectional sticheron and the remainder of the feast with their verses[47]). Glory… both now… Today there are glad tidings of joy… Apolytikia: the resurrectional apolytikion once and the festal twice. Dismissal of the feast (#973) with the phrase …Who art risen from the dead…
2. On Sunday morning, Midnight service, after the triadic canon,[48] the litia of the feast; then the triadic hymns It is meet…, the trisagion, the apolytikion of the feast, the ektenia and the dismissal with Let us pray…
3. In Orthros, at The Lord is God… the apolytikia as in Vespers. Thereafter, the service follows as in the 3^rd Case (#996), up to the canons.  Canons: of the resurrection, of the feast with the irmoi and the verse, Most holy Theotokos, save us. After the 3^rd ode, the resurrectional kontakion and oikos, then the sessional hymn of the feast, twice. After the 6^th ode, the kontakion and oikos of the feast[49] and the synaxarion of the Menaion. Katabasiae of the feast. At the 9^th [we versify More honourable… and after it] we chant the 9^th ode of the canon [of the resurrectional canon and] of the feast with the megalynarion.[50] The 9^th katabasia of the feast. Exaposteilaria: the resurrectional and the two of the feast. At the praises: 4 resurrectional stichera and 4 of the feast with its verses (#973) for the last two.  Glory… of the feast, Today is revealed the mystery… ; Both now… Most blessed art thou…[51] The Great Doxology and Today salvation is come… or Having arisen from the tomb…
4. In the Liturgy, [according to the ancient order, the typika, and at the makarismoi, 4 resurrectional troparia, 4 from the 6^th ode of the canon of the feast; but according to the newer order] the antiphons of the feast with the characteristic phrase and its eisodikon with the phrase …Who art risen from the dead… After the entrance: the apolytikion of the resurrection and that of the feast. [The hypakoe of the mode]. Glory… both now… Kontakion of the feast, When the bodiless one learned the secret command… The Apostle and Gospel of the feast and thereafter the Liturgy of Basil the Great.[52] At Especially: In thee who art full of grace… Koinonikon: [Praise the Lord… and] The Lord hath elected Sion… After divine communion, We have seen the true light…

The apodosis.

1. On Sunday evening the feast is given up according to the order in the 3^rd Case (#998). The great prokeimenon, however, is Turn not away Thy face…

ELEVENTH CASE

The forefeast.

1. If the feast occurs on the Monday of the 3^rd, 5^th or 6^th Weeks of Great Lent, on Saturday evening, after the prooimiakos [and the 1^st kathisma of the Psalter] at O Lord I have cried… we chant 4 resurrectional stichera, 3 forefestal stichera, and 3 from the Triodion (that is, of the saint of the Sunday). Glory… of the forefeast Today Gabriel announceth…; Both now… the 1^st theotokion of the mode. Entrance, Gladsome Light… the prokeimenon The Lord hath reigned… Aposticha: the resurrection. Glory…of the saint; Both now… The Theotokos heard a tongue… Apolytikia: the resurrectional apolytikion, that of the saint, and the forefestal.
2. On Sunday morning, in the Midnight service, the triadic canon and the hypakoe of the mode, as usual.
3. In Orthros, at The Lord is God… the apolytikia as in Vespers. [The Psalter of the day and Blameless in the way…]. Sessional hymns of the resurrection with the theotokion of the apolytikion instead of that of the 1^st versification; then the resurrectional evlogitaria, the hypakoe, the anabathmoi and the prokeimenon of the mode and the eothinon Gospel with the order of Sundays of the Triodion. Canons: of the resurrection, of the forefeast with the verse, Glory to Thee, our God, glory to Thee, and the canon of the saint of the Sunday.[53] After the 3^rd ode, the forefestal kontakion, then the sessional hymns (on the 2^nd and 5^th Sundays, of the saint of the Sunday and the forefestal; but on the 4^th Sunday, first that of the Triodion, With Thy holy Cross… (Triodion, p. 359) and then that of the saint and the forefestal. After the 6^th ode, the resurrectional kontakion and oikos and the synaxarion of the Menaion and of the Triodion. Katabasiae: I shall open my mouth… At the 9^th we versify More honourable… Exaposteilaria: the resurrectional, that of the saint, and that of the forefeast. At the praises: on the 2^nd Sunday, 2 resurrectional stichera, 3 forefestal Inclining unto His own tender compassions… (see at Little Vespers, HTM March Menaion, p. 103), and 3 of St Gregory with verses for hierarchs (#203) for the last two; but on the 4^th and 5^th Sundays, 4 resurrectional stichera and 4 forefestal with the verses for the feast (#973) for the last two..  Glory… of the Triodion; Both now… Most blessed art thou… Great Doxology and Today salvation is come… or Having arisen from the tomb…
4. In the Liturgy, [the typika, and at the makarismoi, 4 resurrectional troparia, 4 from the 3^rd ode of the forefestal canon and 4 from the 6^th ode of the canon of the saint, or] the antiphons of Sundays (#148). After the entrance: the apolytikion of the resurrection, that of the forefeast, that of the saint of the Sunday, and that of the temple. [The hypakoe of the mode]. Glory… both now… Kontakion of the forefeast, At the great Archangel’s voice… The Apostle and Gospel of the Sunday and thereafter the Liturgy of Basil the Great. At Especially: In thee who art full of grace… Koinonikon: Praise the Lord… After divine communion, We have seen the true light…

The feast and the apodosis.

1. On Sunday evening and on Monday morning, the service of the feast is chanted as laid out in the 1^st Case, ##973-976. The apodosis takes place on Monday evening according to the regulation given in the 4^th Case, #1001.

TWELFTH CASE

1. If the feast occurs on the Saturday of the 3^rd Week of Great Lent, the services of the paramon and of the chief day of the feast are celebrated as laid out in the 9^th Case, ##1016-1019.
2. The apodosis takes place on the Sunday of the Veneration of the Cross according to the regulation of the 2^nd Case, ##986-989.[54] However, in Orthros, instead of Blameless in the way… the polyeleos is chanted with the eklogarion of the Cross and after that the sessional hymn of the Cross In Paradise of old the tree stripped me bare… (Triodion, p. 337) and then just one sessional hymn of the feast. Canons: that of the Cross and that of the feast according to the order given at #1043. Katabasiae: Moses the servant of God prefigured… (Triodion, p. 338ff.)[55] After the doxology, the celebration of the veneration of the precious Cross (#1751). In the Liturgy, the antiphons of the Cross and the eisodikon, Come let us worship… Who art risen from the dead… Instead of the trisagion hymn, Thy Cross do we worship… Koinonikon: The light of Thy countenance hath been signed upon us [and The Lord hath elected Sion…].

THIRTEENTH CASE

The forefeast.

1. If the feast occurs on the 3^rd Sunday of Great Lent:

On Friday in Vespers after the prooimiakos and Unto the Lord…, at O Lord, I have cried, we chant the idiomelon of the day twice, the 4 martyrika of the mode, and the forefestal prosomoia, The great mystery that was hid…, repeating the first to make 4. Glory…; both now… of the feast, Today Gabriel announceth… Entrance, Gladsome Light…, the prokeimena and scriptural readings of the day, Let my prayer arise… and thereafter the Liturgy of the Presanctified.

1. On the same day, in the evening, Little Compline is read in which the 3^rd stasis of the salutations of the Theotokos are chanted according to the usual order (#1718, without the Gospel). The forefestal kontakion At the great Archangel’s voice…
2. On Saturday morning, in Orthros, at The Lord is God… the forefestal apolytikion twice. [The Psalter of the day]. Sessional hymns: after the 1^st versification, the martyrika of the Octoechos, without the nekrosimon; after the 2^nd versification, The great Commander…[56] twice (see HTM March Menaion, p. 107). Psalm 50 plainly read.  Canons: the forefestal canon and the tetraodes of the day without the nekrosima troparia. At the end of the 3^rd ode, the irmos of the Menaion; at the end of the 6^th, 8^th, and 9^th odes, the irmoi of the 2^nd tetraodic canon. After the 3^rd ode, the forefestal sessional hymn twice. After the 6^th ode, the forefestal kontakion and the synaxarion of the Menaion. At the 9^th we versify More honourable… Exaposteilaria: the forefestal twice.[57] At the aposticha of the praises: those given at Little Vespers of the feast, Gabriel the chief of Heaven’s hosts… Glory… both now… The Theotokos heard a tongue… Then, It is good to give thanks unto the Lord…, trisagion, and the forefestal apolytikion.
3. In the Liturgy, the antiphons for weekdays (#160). After the entrance: the forefestal apolytikion and that of the temple. Glory… both now… Kontakion of the forefeast. The Apostle and the Gospel of the day and thereafter the Liturgy of Chrysostom. At Especially: It is truly meet… Koinonikon: Rejoice in the Lord, O ye righteous…[58] After divine communion, We have seen the true light…

The feast.

1. On Saturday evening, after the prooimiakos [and the 1^st kathisma of the Psalter] at O Lord, I have cried… we chant 3 resurrectional stichera, 4 stichera of the feast Coming to reveal to thee…, and 3 of the Cross.[59] Glory… O Christ our God… (Triodion, p. 335); Both now… of the feast, Gabriel the Archangel was sent from heaven… Entrance, Gladsome Light…, the prokeimenon The Lord hath reigned… and the readings of the feast as at #973. Aposticha: the resurrectional (or, the 1^st resurrectional and those of the feast with their verses[60]). Glory… O Lord Who hath helped gentle David… (Triodion, p. 336); Both now… of the feast, Today there are glad tidings of joy… The apolytikia: the resurrectional, that of the Cross, and that of the feast. Dismissal of the feast (#973) with the phrase …Who art risen from the dead…
2. On Sunday morning, the Midnight service, according to the regulation of the 3^rd Case (#995). But after the litia of the feast; Glory… of the Triodion Beholding Thee, the Fashioner and Creator… (Triodion, p. 335-336); Both now… of the feast, Today Gabriel announceth…
3. In Orthros, at The Lord is God… the apolytikia as in Vespers. [the Psalter of the day and instead of Blameless in the way…, the polyeleos with the eklogarion of the feast]. The sessional hymns: after the 1^st versification, the resurrectionals with the theotokion of the apolytikion; after the 2^nd versification, one resurrectional and two of the feast; Glory… of the feast The great commander…; Both now… All of creation is exceeding glad… After the polyeleos, the sessional hymn of the Cross In paradise of old… (Triodion, p. 337) and that of the feast To the Virgin undefiled, Gabriel was sent… (HTM March Menaion, p. 107). Then the evlogitaria, the hypakoe, anabathmoi of the mode, and the prokeimenon of the feast Proclaim from day to day…, then Let every breath… and the Gospel And Mary arose… Having beheld the resurrection of Christ…, Psalm 50 plainly read. Glory… Through the intercessions of the Theotokos… Both now… and the same again (or, Through the intercessions of the all-immaculate…). Verse: Have mercy on me, O God… and the idiomelon, Today Gabriel announceth… Canons: that of the Cross (in each ode, at first the irmos, which is the katabasia given at the end;[61] then the 1^st troparion with the verse Glory to Thy holy resurrection, O Lord and the following troparia with the verse O Cross of Christ, save us by Thy power. The triadika and theotokia are omitted.) and the canon of the feast with the irmoi and the verse, Most holy Theotokos, save us. The rest of Orthros as at #996. Katabasiae of the feast.[62] At the 9^th [More honourable… is versified, and after it] we chant the 9^th ode [of the canon of the Cross according to the order given above, and] of the canon of the feast with the megalynarion. After the Great Doxology the rite of the veneration of the precious Cross takes place according to the usual order (#1571) and after that we chant Today salvation is come… or Having arisen from the tomb…
4. The Divine Liturgy is celebrated according to the order given in the 3^rd Case (#997), but instead of the trisagion hymn we chant Thy Cross do we worship… Koinonikon: The Lord hath elected Sion… [and The light of Thy countenance…

The apodosis.

1. On Sunday evening, the feast is given up according to the regulation given in the 3^rd Case (#998).

FOURTEENTH CASE

The forefeast.[63]

1. If the feast occurs on Thursday of the 4^th Week of Great Lent, on Tuesday, in Vespers after the prooimiakos [and Unto the Lord…] at O Lord I have cried… we chant the 3 prosomoia of the Triodion and the 3 forefestal stichera The great mystery that was hid… Glory… Today the Master of creation… (Triodion Supplement, p. 185); Both now… Today Gabriel announceth… Gladsome Light… and the scriptural readings of the day. At the aposticha, the idiomelon of the Triodion twice and the martyrikon once. Glory… Beholding Thee, the Fashioner and Creator… (Triodion Supplement, p. 186); Both now… In the sixth month the Archangel was sent… (see at the aposticha of Little Vespers of the feast; HTM March Menaion, p. 104). The forefestal apolytikion, Lord have mercy 40 times, and the rest of Vespers as at #1705.
2. On the same day, in the evening, we celebrate Great Compline (#1710)[64] as usual and chant the canon of the day from the Theotokarion.
3. On Wednesday morning, in Orthros, the apolytikion and sessional hymns as in the 1^st Case (#971). Psalm 50, Save, O God, Thy people… and the versification of the biblical odes. Canons: that of the forefeast and that of the Triodion. In the odes in which triodes exist, the canon of the Triodion (of the Cross) is omitted. At the end of the 3^rd, 6^th, 8^th, and 9^th odes, the irmoi in the Triodion are used.  After the 3^rd ode, the sessional hymns of the Triodion, but instead of the theotokion, the forefestal sessional hymn. After the 6^th, the forefestal kontakion and the synaxarion of the day. At the 9^th, we versify More honourable… Exaposteilaria: that of the Triodion and the forefestal. At the aposticha of praises, the idiomelon of the day twice and the martyrikon once. Glory… Having reached the middle of the sea of abstinence…; Both now… The Theotokos heard a tongue… Then, It is good to give thanks unto the Lord…, the trisagion, and the forefestal apolytikion.  Lord have mercy 40 times and the rest of Orthros.
4. The services of the Hours are read and we say the forefestal apolytikion. In the 1^st and 6^th Hours, we say the forefestal kontakion; but in the 3^rd and 9^th Hours The fiery sword no longer guards the gate of Eden… (Triodion, p. 342), and after the makarismoi, both kontakia. In the 1^st Hour instead of the verses, My steps do Thou direct…, we chant Thy Cross do we worship… thrice.
5. In Vespers after the prooimiakos and Unto the Lord… at O Lord I have cried… we chant the two idiomela of the Triodion The Fast that brings us blessings… and If we look for a spiritual recompense… (Triodion Supplement, p. 199-200) each one once, the martyrikon, the three prosomoia of the Triodion, and the 3 stichera Inclining unto His own tender compassions… (HTM March Menaion, p. 103) repeating the first to make 4. Glory… Today He Who is in essence unapproachable… (Triodion Supplement, p. 200-201); Both now… Today Gabriel announceth… Gladsome Light… and the scriptural readings of the day. At the aposticha, the idiomelon of the Triodion twice and the martyrikon once. Glory… Beholding Thee, the Fashioner and Creator… (Triodion, p. 349); Both now… In the sixth month the chief commander was sent… (see the vesperal doxastikon of Little Vespers of the feast; HTM March Menaion, p. 103). Entrance, Gladsome Light…, the prokeimena and the scriptural readings of the day, Let my prayer arise… and thereafter the Liturgy of the Presanctified.[65]
6. The forefestal apolytikion, Lord have mercy 40 times, and the rest of Vespers as at #1705.
7. On Thursday evening, the feast is given up according to the regulation in the 4^th Case (#1001). On Friday, only the service of the Triodion and that of the archangel is chanted according to the order given at #1694-1704. Canons: that of the archangel and the canon of the Triodion. In the odes where there are triodes, the canon of the archangel is omitted. After the 3^rd ode, the sessional hymn of the Cross; Glory… of the archangel; Both now… and the other one of the Cross. After the 6^th ode, the kontakion The fiery sword no longer guards… (from the Triodion).  The same also in the Hours and at the makarismoi. After the makarismoi the veneration of the precious Cross and in this way the feast of the veneration of the Cross is given up (#1743). Consequently, Vespers with the Liturgy of the Presanctified is celebrated according to the usual order.

FIFTEENTH CASE

1. If the feast occurs on Friday of the 4^th Week of Great Lent, the forefestal services are celebrated according to the regulation given at ##969-972. But, on Thursday evening before the dismissal of the 9^th Hour [and the makarismoi] the veneration of the precious Cross, with the triple chanting of Thy Cross do we worship… and the idiomela Come, ye faithful, and let us venerate the life-giving Wood… (Triodion, p. 348-349), etc. After this, the precious Cross is removed from the midst and the dismissal takes place. Great Vespers of the feast then begins.[66] The services of the chief day of the feast are celebrated according to the regulation given in the 1^st Case (##973-976), and the services of the apodosis are according to the regulation given in the 8^th Case (##1013-1015).

SIXTEENTH CASE

The forefeast.

1. If the feast occurs on Saturday of the 4^th Week of Great Lent, on Thursday we celebrate forefestal Vespers as laid out in the 6^th Case (#1005). On the same day in the evening, Great Compline is celebrated in the usual way (#1710), in which the canon of the day from the Theotokarion is chanted.[67]
2. On Friday, Orthros is celebrated as laid out in the 14^th Case (#1048). At the aposticha, Glory… Today the Master of the creation… (Triodion, p. 349); Both now… The Theotokos heard a tongue… (HTM March Menaion, p. 103). The Hours are also celebrated as appointed in the 14^th Case (#1049), but after the makarismoi and before the dismissal, the veneration of the precious Cross takes place, as designated in the 15^th Case (#1053). After the dismissal, Little Vespers is celebrated with the Liturgy of the Presanctified as laid out in the 9^th Case (#1017).[68]

The feast.

1. On Friday evening, Great Vespers of the feast is celebrated, as laid out in the 1^st Case (#973). After Now Thou art dismissing… the 4^th stasis of the Salutations of the Theotokos are read according to the regulation in the 1^st Case (##974-976).
2. On Saturday morning, Midnight service, Orthros, and the Divine Liturgy are all celebrated according to the regulation given in the 1^st Case (##974-976).

The apodosis.

1. On Saturday evening, in Vespers after the prooimiakos [and the 1^st kathisma of the Psalter] at O Lord, I have cried… we chant 4 resurrectional stichera, 3 prosomoia of the feast Coming to reveal to thee…; and 3 of the archangel Gabriel. Glory… Gabriel the archangel was sent from heaven…; Both now… the 1^st theotokion of the mode. Entrance, Gladsome Light…, the usual prokeimenon, The Lord hath reigned… Aposticha of the resurrection. Glory…; both now… Let the heavens rejoice… (HTM March Menaion, p. 113). Apolytikia: of the resurrection once and that of the feast twice. Dismissal of the feast (#973) with the phrase, …Who art risen from the dead… The service of St John, author of the Ladder, is omitted.
2. In the Midnight service, the triadic canon and the hypakoe of the mode, as usual.
3. In Orthros, at The Lord is God… the apolytikia as in Vespers. [The Psalter of the day and Blameless in the way…]. The sessional hymns: after the 1^st versification, the resurrectionals with the theotokion of the apolytikion; after the 2^nd versification, one resurrectional and two of the feast. The resurrectional evlogitaria, the hypakoe, the anabathmoi, and the prokeimenon of the mode and eothinon Gospel according to the order of Sundays of the Triodion. Canons: of the resurrection, of the feast with the irmoi with the verse Most holy Theotokos, save us, and the canon of the archangel with the verse Archangel of God, intercede for us. After the 3^rd ode, the sessional hymn of the Triodion Thy Cross, O Lord, is holy… and the two of the Menaion. After the 6^th ode, the resurrectional kontakion and oikos and the synaxarion of the Menaion.[69] Katabasiae of the feast. We versify More honourable… at the 9^th and after it we chant the 9^th ode [of the resurrectional canon,] of the feast with the megalynarion [and the 9^th ode of the canon of the archangel].[70] Exaposteilaria: the resurrectional and the two of the feast. At the praises: 4 resurrectional stichera and 4 of the feast with their verses (#973) for the last two.[71] Glory… of the Triodion; Both now… Most blessed art thou… The Great Doxology and Today salvation is come… or Having arisen from the tomb…
4. In the Liturgy, [the typika, and at the makarismoi, 4 resurrectional troparia, 4 troparia from the 3^rd ode of the canon of the feast and 4 troparia from the 6^th ode of the canon of the archangel, or] the antiphons of the feast with its characteristic phrase and eisodikon of the feast with the phrase …Who art risen from the dead… (#976). After the entrance: the resurrectional apolytikion, that of the feast, and that of the temple. [The hypakoe of the current mode]. Glory… both now… Kontakion of the feast, When the bodiless one learned the secret command…[72] The Apostle and Gospel of the Sunday and thereafter the Liturgy of Basil the Great. At Especially: In thee who art full of grace… Koinonikon of the feast: [Praise the Lord… and] The Lord hath elected Sion… After divine communion, We have seen the true light…

SEVENTEENTH CASE

1. If the feast occurs on the 4^th Sunday of Great Lent, the services of the paramon are celebrated as laid out in the 13^th Case (##1037-1040). The services of the chief day of the feast are celebrated as laid out in the 10^th Case (##1025-1028), and the apodosis as in the 3^rd Case (#998). But, since there are two idiomela at the aposticha of Vespers for this Sunday evening, the first one Having planted His vineyard… is chanted at O Lord, I have cried…, and the second one Adam fell among thieving thoughts… is chanted before the aposticha of the feast.

EIGHTEENTH CASE

The forefeast.

1. If the feast occurs on Wednesday of the 5^th Week of Great Lent, on Monday at Vespers after the prooimiakos [and Unto the Lord…] at O Lord I have cried… we begin from the verse, The sinners have fallen into their own net… and we chant the 3 prosomoia of the Triodion O Word of God, Thou hast given us the time of the Fast… (Triodion Supplement, p. 242) and the 3 forefestal stichera The great mystery that was hid… and then the alphabetical prosomoia from Wednesday Vespers I have wasted all my life… (Triodion, p. 372-376). After all of the lamp-lighting verses have been used up, we say Glory to Thee, our God, glory to Thee for the remaining stichera prosomoia.[73] Glory… both now… Today Gabriel announceth… Gladsome Light… and the prokeimena and the scriptural readings of the day. At the aposticha, the two idiomela of the day Like the man who fell among thieves… and Through the sin of long ago…, (Triodion Supplement, p. 243) the martyrikon, with their customary verses. Glory… both now… The Theotokos heard a tongue… The forefestal apolytikion,[74] Lord have mercy 40 times and the rest of Vespers as at #1705.
2. On the same day in the evening, Great Compline is served (#1710)[75] in which the canon of the day from the Theotokarion is chanted.
3. On Tuesday morning, Orthros of the paramon and the Hours, up through the 6^th, are celebrated as laid out in the 1^st Case (##971).

The feast and apodosis.

1. On Tuesday evening, the 9^th Hour and Great Vespers of the feast and on Wednesday morning Midnight, Orthros, and the Divine Liturgy are celebrated as laid out in the 1^st Case (##972-976).
2. On Wednesday evening the apodosis of the feast takes place according to the regulation as given in the 4^th Case (#1001). After the dismissal of Vespers, the Great Canon is chanted with Little Compline according to the usual order (#1751), or with Orthros of Thursday according to the regulation as given at #1756.[76]

NINETEENTH CASE[77]

1. If the feast occurs on Thursday of the 5^th Week of Great Lent, on Monday at Vespers after the prooimiakos [and Unto the Lord…] at O Lord I have cried… we begin from the verse, The sinners have fallen into their own net… and we chant the 3 stichera prosomoia of the Triodion O Word of God, Thou hast given us the time of the Fast… (Triodion Supplement, p. 242) and the 3 prosomoia of the Menaion and then the alphabetical prosomoia from Wednesday Vespers I have wasted all my life… (Triodion, p. 372-376). After all of the lamp-lighting verses have been used up, we say Glory to Thee, our God, glory to Thee for the remaining stichera prosomoia. Glory… both now… O condescension past all speech… (Triodion, p. 376). Gladsome Light… and the prokeimena and the scriptural readings of the day. At the aposticha, the idiomela of the day and the martyrikon, with the customary verses. Glory… both now… the theotokion. Now Thou art dismissing…, the trisagion, O Theotokos and Virgin… and the rest of Vespers as at #1705.
2. On the same day in the evening, the Great Canon is chanted with Little Compline according to the usual order (#1751).[78] On Tuesday morning, in Orthros the service of the Triodion and that of the Menaion according to the usual order. But after the 6^th ode, the kontakion My soul, O my soul… and the oikos Seeing Christ’s house of healing opened… (Triodion, p. 399), and the synaxarion of the Menaion and of the Triodion (of Thursday). In the Hours, likewise the same kontakion.
3. Wherever the Great Canon is chanted in Orthros, in the (previous) evening Great Compline is celebrated as usual and a canon of the day[79] from the Theotokarion is chanted therein. Whereas, in Orthros the order of Thursday of the same week in the Triodion is observed. However, the sessional hymns, the triodes and the idiomela of Tuesday are chanted.
4. After the dismissal of the Hours, forefestal Vespers with the Liturgy of the Presanctified through the Great Canon is celebrated in this way: After the prooimiakos and Unto the Lord…, at O Lord, I have cried… we chant the two idiomela of the day Banished from Thy straight path… and I went down from Jerusalem …, (Triodion Supplement, Tuesday vespers, p. 251) once each, and the martyrikon Thy martyrs, O Lord…, the 3 prosomoia of the Triodion, Loving food… and the 3 of the forefeast The great mystery that was hid…, repeating the first to make 4. Glory… both now… Today Gabriel announceth… Entrance, Gladsome light…, the prokeimena and the scriptural readings of the day, Let my prayer arise… and thereafter the Liturgy of the Presanctified.
5. On Tuesday evening, Great Compline (#1710) is celebrated, in which the canon of the day[80] from the Theotokarion is chanted.
6. On Wednesday morning, the Orthros of the paramon, the Hours and Little Vespers with the Liturgy of the Presanctified are all celebrated according to the regulation given in the 7^th Case (#1010), omitting the alphabetical stichera which were chanted by anticipation on Monday.
7. On Wednesday evening, Great Vespers of the feast and on Thursday morning Midnight, Orthros, and the Divine Liturgy are all celebrated as laid out in the 1^st Case (##973-976).
8. On the same day, in the evening, the apodosis of the feast takes place according to the regulation as given in the 4^th Case (#1001).

TWENTIETH CASE

1. If the feast occurs on the Friday of the 5^th Week, the Great Canon is chanted on Tuesday evening with Little Compline, or in Orthros of Wednesday.[81] The regulation of the 19^th Case (##1068-1074) is observed closely, with the difference of one day; namely, the elements of Monday apply to Tuesday, those of Tuesday apply to Wednesday, and so on. But, on Thursday morning, seeing as the Presanctified is not celebrated, the Hours are read up through the 6^th and the dismissal takes place. Then, the 9^th Hour is read before the Great Vespers of the feast. The services of the chief day of the feast are celebrated as laid out in the 1^st Case (##973-976).

The apodosis.

1. On Friday evening the apodosis of the feast takes place, as laid out in the 4^th Case (##1001). After Now Thou art dismissing… the troparion is chanted When the bodiless one learned the secret command… thrice and the 1^st stasis of the Salutations of the Theotokos is read. Then, the 1^st and 3^rd odes of the Canon of the Akathist are chanted, To thee, the champion leader… by both choirs and the 2^nd stasis of the Salutations. After this the 4^th, 5^th, and 6^th odes, To thee, the champion leader… by both choirs and the 3^rd stasis of the Salutations is read. Then the remaining odes are chanted, To thee, the champion leader… again and the 4^th stasis of the Salutations is read. After this, To thee, the champion leader… yet again, the trisagion, the apolytikion, Today is the principle of our salvation… (festal apolytikion) thrice and the dismissal of the feast (#973).
2. On Saturday in Orthros and Divine Liturgy, the service of the Triodion is chanted according to the order given at ##1760-1761. However, the canon of the archangel up through the 5^th ode and the sessional hymn of the archangel after the 3^rd ode is said. The elements of the feast are omitted “because of the relationship and relevance of these two feasts.”[82] In the Liturgy, however, [if the typika are not chanted] the antiphons, the eisodikon of the feast, and the koinonikon of the feast are chanted.
3. If the Akathist is chanted in Orthros, on the preceding evening only Vespers of the apodosis is celebrated and Orthros with the Akathist is celebrated according to the order given at #1763. However, the canon of the archangel and its sessional hymn after the 3^rd ode are said as well. The Liturgy is celebrated according to the order at #1761; however, the antiphons, the eisodikon of the feast [if the typika are not chanted], and the festal koinonikon are said.

TWENTY-FIRST CASE

The forefeast.

1. If the feast occurs on the Saturday of the 5^th Week of Great Lent, on Thursday after the dismissal from the Hours, forefestal Vespers is celebrated as laid out in the regulation of the 1^st Case (##969) with the Presanctified through the Great Canon.
2. On the same day in the evening Great Compline is celebrated (#1710), in which the canon of the day from the Theotokarion is chanted.[83]
3. On Friday, Orthros of the paramon and the Hours are celebrated according to the regulation given in the 1^st Case (#971), and consequently the 9^th Hour and the makarismoi. After the dismissal of these, Vespers begins with the Liturgy of the Presanctified.[84] After the prooimiakos and Unto the Lord…, at O Lord, I have cried…, we chant the idiomelon Departing from Thy divine commandments… (Triodion, p. 419) twice, without the martyrikon. Then, those of Little Vespers, Inclining unto His own tender compassion… repeating the first to make 4.[85] Glory… both now… In the sixth month… Entrance, Gladsome light…, the prokeimena and the scriptural readings of the day, Let my prayer arise… and thereafter the Liturgy of the Presanctified.

The feast.

1. On Friday evening Great Vespers of the feast is celebrated according to the regulation of the 1^st Case (#973). But, after Now Thou art dismissing… the Akathist hymn is chanted, as laid out in the 20^th Case (#1077).
2. On Saturday morning, Midnight service, Orthros, and Divine Liturgy of the feast are celebrated according to the regulation of the 1^st Case (#974-976).
3. However, if the Akathist is chanted in Orthros, in the previous evening only Great Vespers of the feast is chanted according to the regulation at #973, and Orthros is celebrated as follows: At The Lord is God… the apolytikion of the feast thrice. Then [the XVI Kathisma of the Psalter] little litany and the sessional hymn The great Commander… twice, then To thee the champion leader by both choirs and the 1^st stasis of the Salutations.[86] Then [Blameless in the way… is read, little litany, and after that] the sessional hymn All of creation is exceeding glad… twice (HTM March Menaion, p. 107), To thee the champion leader… once again, and the 2^nd stasis of the Salutations is read. Then [the polyeleos with the eklogarion of the feast is chanted, little litany and after that] the sessional hymns Sent from heaven Gabriel… and To the Virgin undefiled Archangel Gabriel… Then the 1^st antiphon of the anabathmoi of the 4^th mode, the prokeimenon, and the Gospel of the feast, etc. The Canons of the feast with the irmoi for a total of 6 troparia with the verse Most holy Theotokos, save us, [and the canon of the Akathist without irmoi for a total of 6 with the same verse].[87] The katabasia at the end of each ode. After the 3^rd ode, To thee the champion leader… and the 3^rd stasis of the Salutations is read. Then, the little litany and the sessional hymn Behold the Word of God… (Menaion, p. 108-109). Then odes 4, 5, and 6, To thee the champion leader by both choirs and the 4^th stasis of the Salutations is read. Little litany and the kontakion When the bodiless one learned the secret command… and the oikos An Angel and the chief among them… and the synaxarion of the Menaion and of the Triodion. Then the 7^th, 8^th, and 9^th odes of the feast with the megalynarion Proclaim, O earth… [and those of the Akathist with Most holy Theotokos, save us]. The rest of Orthros and the Divine Liturgy according to the regulation of the 1^st Case (##975-976).

The apodosis.

1. The apodosis of the feast takes place also in this case according to the regulation of the 16^th Case (##1058-1061).

TWENTY-SECOND CASE

The forefeast.

1. If the feast occurs on the 5^th Sunday of Great Lent, on Friday, in Vespers after the prooimiakos and Unto the Lord…, at O Lord I have cried… we chant the idiomelon Departing from Thy divine commandments… (Triodion, p. 418) twice, the martyrikon once, and the 3 festal prosomoia Coming to reveal to thee… each once (HTM March Menaion, p. 105). Glory… both now… Today is revealed the mystery… (Menaion, p. 112).[88] Entrance, Gladsome Light… the prokeimena and scriptural readings of the day, Let my prayer arise… and thereafter the Liturgy of the Presanctified.
2. On the same day in the evening, the Akathist Hymn is chanted with Little Compline according to the usual order (#1759). Kontakion: the forefestal At the great Archangel’s voice…
3. On Saturday morning in Orthros at The Lord is God… the troparion, When the bodiless one learned the secret command…, twice and the forefestal apolytikion once. [The Psalter of the day]. Sessional hymns: after the 1^st versification, All of creation is exceeding glad today… (Menaion, p. 107, the one labeled “After the Second Reading”), Glory… both now… and the same again; and after the 2^nd versification, Sent from heaven, Gabriel… (the one labeled “After the Polyeleos”). Psalm 50, read plainly. Canons: that of the Akathist and that of the forefeast through the 5^th ode. From the 6^th ode, the canon of the Akathist and the tetraodes of the day. After the 3^rd ode, the forefestal kontakion; then the sessional hymn The great Commander… (Menaion, p. 107, the one labeled “After the First Reading”). After the 6^th ode, the kontakion To thee the champion leader… and the oikos An angel and chief among them… and the synaxarion of the Menaion and of the Triodion. Katabasiae: I shall open my mouth… At the 9^th, we versify More honourable… Exaposteilaria: of the Akathist and of the forefeast. At the praises: the prosomoia The great mystery that was hid… (Menaion, p. 99; see note 801). Glory… both now… of the forefeast The Theotokos heard a tongue… (Menaion, p. 103). Great doxology and the apolytikion of the forefeast.
4. In the Liturgy, [the typika, and at the makarismoi, 4 troparia from the 3^rd ode of the canon of the Akathist and 4 from the 6^th ode of the canon of the forefeast,[89] or] the first two antiphons for the feast (#148) and, for the third, that of the Theotokos given at #1761. After the entrance: when the bodiless one learned the secret command…, the apolytikion of the forefeast, and that of the temple. Glory… both now… Forefestal kontakion, At the great Archangel’s voice… The Apostle Brethren, the first tabernacle… (Hebrews 9: 1-7, see November 21) and Gospel At that time Mary arose… (see September 8^th) and thereafter the Liturgy of Chrysostom. At Especially: It is truly meet… Koinonikon: I will take the cup… After divine communion, We have seen the true light…
5. If the Akathist hymn is chanted in Orthros, in the previous evening Little Compline (#1711) is celebrated in which the tetraodes of Saturday are chanted and the kontakia To thee the champion leader… and the forefestal are said. Orthros is celebrated with the Akathist according to the usual order (#1763); however, the forefestal apolytikion, the forefestal canon, and the exaposteilarion are chanted, as indicated above (#1089).

The feast and apodosis.

1. On Saturday evening, the 9^th Hour and Great Vespers of the feast, and on Sunday morning, Orthros and Divine Liturgy of Basil the Great are celebrated according to the regulation of the 10^th Case (#1025-1028).
2. On Sunday evening, the apodosis of the feast takes place according to the regulation of the 3^rd Case (#998).

TWENTY-THIRD CASE

1. If the feast occurs on the Friday before Palm Sunday, the services of the paramon and the chief day of the feast are celebrated as laid out in the 1^st Case (##969-976).

The apodosis.

1. On Friday evening in Vespers after the prooimiakos and Unto the Lord…, at O Lord I have cried… we chant 10 stichera: the idiomelon Having completed the forty days… (Triodion, p. 464[90]) twice, and no martyrikon, and the 3 festal prosomoia Coming to reveal to thee… (Menaion, p. 105), and the 5 idiomela of Lazarus, O Lord wishing to see the tomb… Glory… of the Triodion, Standing before the tomb of Lazarus…; both now… of the feast Gabriel the archangel was sent from heaven… (Menaion, p. 105).[91] Entrance, Gladsome Light… the prokeimenon O God Thou art my Helper… Aposticha of the feast In the sixth month the Archangel… (Menaion, p. 106-107)[92]; Glory…  the longer idiomelon, Having completed the forty days that bring profit to our soul, let us cry… (Triodion, p. 465-466); Both now… of the feast Today there are glad tidings of joy… (Menaion, p. 107). After Now Thou art dismissing… the canon of Lazarus is chanted, Let us all sing a triumphant song… (Triodion, p. 466ff.)[93] Then the trisagion. Apolytikia: of the feast, of Lazarus,[94] and of the feast again. Dismissal of the feast (#973) with the phrase …Who art risen from the dead… On Saturday morning, only the service of the Triodion is chanted (##1769-1770).

TWENTY-FOURTH CASE

The forefeast.

1. If the feast occurs on Lazarus Saturday, on Thursday we celebrate forefestal Vespers according to the regulation of the 6^th Case (#1005).[95]
2. On the same day Great Compline is celebrated (#1710),[96] in which we chant the canon assigned to Compline for Lazarus Let us all sing a triumphant song…[97]
3. On Friday morning Orthros of the paramon is celebrated according to the regulation of the 1^st Case (#971). But at the aposticha we say Glory… and the shorter idiomelon, Having completed the forty days that bring profit to our soul, we beseech thee… (Triodion, p. 464); Both now… of the forefeast The Theotokos heard a tongue… After Orthros all the services of the Hours are read and then the makarismoi, in which the apolytikion and kontakion of the forefeast are read.
4. After the dismissal of the Hours, Little Vespers with the Liturgy of the Presanctified is celebrated. After the prooimiakos and Unto the Lord… at O Lord, I have cried… we chant the shorter idiomelon Having completed the forty days that bring profit to our soul, we beseech thee… (Triodion, p. 464) twice, and no martyrikon, then the prosomoia of Little Vespers Inclining unto His own tender compassions…, repeating the first to make 4, and then 4 idiomela of Lazarus (those given at the praises in the 4^th and plagal 4^th modes; Triodion, pp. 486-487). Glory… the longer idiomelon, Having completed the forty days that bring profit to our soul, let us cry… (Triodion, p. 465); Both now… of the feast Today Gabriel announceth… (Menaion, p. 106). Entrance, Gladsome light… the prokeimena and the scriptural readings fo the day, Let my prayer arise… and thereafter the Liturgy of the Presanctified. Dismissal, …Who is risen from the dead…[98]

The feast.

1. On Friday evening, after the prooimiakos [and the 1^st stasis of the Psalter] at O Lord, I have cried… we chant the stichera prosomoia of the feast Coming to reveal to thee…, repeating the first to make 4, and the first 4 of Lazarus O Lord, wishing to see the tomb… Glory… Standing before the tomb… (Triodion, p. 465); Both now… of the feast, Gabriel the Archangel was sent from heaven… Entrance, Gladsome Light…, the prokeimenon Thou, O God, art my Helper… and the readings of the feast as at #973. Aposticha of the feast. Glory… of Lazarus from the praises, A great and marvelous wonder… (Triodion, p. 487); Both now… of the feast, Today there are glad tidings of joy… The apolytikia: of the feast, of Lazarus, and of the feast again. Dismissal of the feast (#973) with the phrase …Who art risen from the dead…
2. In the Midnight service, after Psalm 50, the litia of the feast; Glory… O Lord taking Thy disciples… (the 5^th sticheron of Lazarus, Triodion, p. 465); Both now… of the feast, Let the heavens rejoice… (Menaion, p. 113). Trisagion, the apolytikion of the feast, the ektenia and the dismissal with Let us pray…
3. In Orthros, at The Lord is God… the apolytikia as in Vespers. [The Psalter of the day and the polyeleos with the eklogarion of the feast]. The sessional hymns: after the 1^st versification, that of Lazarus Taking pity, O Christ our God… (Triodion, p. 476); Glory… both now… of the feast The great commander… After the 2^nd versification, that of Lazarus O Fountain of wisdom…; Glory… both now… of the feast All of creation is exceeding glad… Then the resurrectional evlogitaria[99] After the little liany, the two sessional hymns of the feast Sent from heaven, Gabriel… Glory… both now… To the Virgin undefiled, Archangel Gabriel was sent… (Menaion, p. 107). Then the 1^st antiphon of the anabathmoi of the 4^th mode, the prokeimenon of the feast Proclaim from day to day…, then Let every breath… and the Gospel of the Liturgy of the feast (that is, Luke 1:24-38). Having beheld the resurrection of Christ…, Psalm 50 plainly read. Glory… Through the intercessions of the Theotokos… Both now… and the same again (or, Through the intercessions of the all-immaculate…). Verse: Have mercy on me, O God… and the idiomelon, Today Gabriel announceth… Canons: that of the feast with the verse, Most holy Theotokos, save us, and the two canons of Lazarus with the verse Glory to Thee, our God, glory to Thee. After the 3^rd ode, the kontakion and oikos of Lazarus, then the two sessional hymns of Lazarus and the one of the feast.  After the 6^th ode, the kontakion and oikos of the feast,[100] and the synaxarion of the Menaion and of the Triodion. Katabasiae of the feast. At the 9^th we do not versify More honourable… Instead, we chant the 9^th ode of the canon of the feast with the megalynarion Proclaim, O earth… and the 9^th ode of the two canons of Lazarus with the verse Glory to Thee, our God, glory to Thee. 9^th katabasia: Proclaim, O earth… Let the hand of the uninitiated.  Then, Holy is the Lord our God[101] with the verse Exalt ye the Lord our God… and the exaposteilaria: the first one of the feast, The Chief of all the angel hosts…, then the first one of Lazarus At Thy word, O Word of God… (Triodion, p. 485), and then the second one of the feast, Rejoice, Redemption from the curse… At the praises, the prosomoia of the feast, Having flown down from the vaults…, repeating the first to make 4 and 4 idiomela of Lazarus (those in the 1^st mode, O Christ Who art the resurrection…) with these verses for the last two, I will give thanks unto Thee, O Lord… and Arise, O Lord my God… (#145). Glory… of Lazarus A great and marvelous wonder…; both now… of the feast Today is revealed the mystery…[102] Great Doxology and the apolytikion of the feast.
4. In the Liturgy, [according to the ancient order, the typika, and at the makarismoi, 4 troparia from the 3^rd ode of the canon of the feast and 4 from the 6^th ode of the canon of Lazarus, or according to the new order] the antiphons of the feast with the characteristic phrase …Who wast incarnate for our sake… (#976) and the eisodikon of the feast with the phrase …Who art risen from the dead… After the entrance: the apolytikion of the feast, and that of Lazarus. Glory… both now… Kontakion of the feast, When the bodiless one learned the secret command… Instead of the Trisagion Hymn, we chant As many of you as have been baptized… The Apostle of the feast and Gospel of the Lazarus and thereafter the Liturgy of Chrysostom. At Especially: Proclaim, O earth… Let the hand of the uninitiated… Koinonikon: The Lord hath elected Sion… [and that of Lazarus, Out of the mouth of babes…] After divine communion, the apolytikion of Lazarus, Giving us before Thy Passion… (Triodion, p. 476).

The apodosis.

1. In the present case, the apodosis of the feast takes place in the 9^th Hour, in which the apolytikion and kontakion of the feast are said.[103] Dismissal of the feast with the phrase …Who is risen from the dead…

TWENTY-FIFTH CASE

The forefeast.[104]

1. If the forefeast occurs on Palm Sunday, on Friday, in Vespers after the prooimiakos and Unto the Lord… at O Lord, I have cried… we chant the shorter idiomelon Having completed the forty days that bring profit to our soul, we beseech thee… (Triodion, p. 464) twice, and the martyrikon once, the first 4 idiomela of Lazarus, and 3 forefestal idiomela. Glory… the longer idiomelon, Having completed the forty days that bring profit to our soul, let us cry… (Triodion, p. 465); Both now… of the feast Today Gabriel announceth… (Menaion, p. 106). Entrance, Gladsome light… the prokeimena and the scriptural readings of the day, Let my prayer arise… and thereafter the Liturgy of the Presanctified. Dismissal, …Who is risen from the dead…
2. On the same day Little Compline is celebrated and the canon of Lazarus Let us all sing a triumphant song… is chanted. Kontakion, of Lazarus Christ, the joy of all… and of the forefeast At the Great Archangel’s voice…
3. In Orthros, at The Lord is God… the apolytikion of Lazarus Giving us before Thy Passion… twice and the forefestal apolytikion once. [The Psalter of the day]. The sessional hymns: after the 1^st versification, that of Lazarus Taking pity, O Christ our God… twice (Triodion, p. 476).  After the 2^nd versification, the resurrectional evlogitaria and the little liany, the other sessional hymn of Lazarus O Fountain of wisdom and foreknowledge… twice. Then immediately, Having beheld the resurrection of Christ… and Psalm 50 plainly read. Canons: the two canons of Lazarus with the verse Glory to Thee, our God, glory to Thee, and that of the forefeast with the verse, Most holy Theotokos, save us. After the 3^rd ode, the forefestal kontakion At the great archangel’s voice…, then the two sessional hymns of Triodion and the one of the forefeast.  After the 6^th ode, the kontakion and oikos of Lazarus, and the synaxarion of the Menaion and of the Triodion. Katabasiae, Traversing the waters… At the 9^th we do not versify More honourable… Instead, we chant the 9^th ode of the canon of Lazarus and of the forefeast.[105] Then, Holy is the Lord our God with the verse Exalt ye the Lord our God… and the two exaposteilaria of Lazarus and the one of the forefeast. At the praises, the first 4 stichera of Lazarus (those in the 1^st mode, O Christ Who art the resurrection…) and of the forefeast (those of Little Vespers, Inclining unto His own tender compassions…), repeating the first to make 4. With the verses of the feast for the last two (#973). Glory… of Lazarus A great and marvelous wonder…; both now… Most blessed art thou… Great Doxology and Today salvation is come…
4. In the Liturgy, [the typika, and at the makarismoi, 4 troparia from the 3^rd ode of the canon of Lazarus and 4 from the 6^th ode of the canon of the forefeast,[106] or] the antiphons of Sundays (#148) with the phrase …Who art risen from the dead… for the 2^nd antiphon and the apolytikion of Lazarus Giving us before Thy Passion… for the 3^rd antiphon. Eisodikon Come let us worship …Who art risen from the dead… After the Entrance: the apolytikion of Lazarus and that of the forefeast. Glory… both now… Kontakion of Lazarus, Christ the joy of all… Instead of the Trisagion Hymn, we chant As many of you as have been baptized… The Apostle and Gospel of the Lazarus and thereafter the Liturgy of Chrysostom. At Especially: the irmos With all peoples let us honour… (see 9^th irmos of first canon of Lazarus, Triodion, p. 485). Koinonikon: Out of the mouth of babes… After divine communion, the apolytikion of Lazarus, Giving us before Thy Passion… (Triodion, p. 476).

The feast.

1. On Saturday evening, after the prooimiakos [and the 1^st kathisma of the Psalter] at O Lord, I have cried… we chant the stichera prosomoia of the feast Coming to reveal to thee…, repeating the first to make 4, and 4 idiomela of Palms starting with Today the Word and coeternal Son of God…, and those which follow.[107] Glory… Today the grace of the Holy Spirit… (Triodion, p. 490); Both now… of the feast, Gabriel the Archangel was sent from heaven…[108] Entrance, Gladsome Light…, the prokeimenon The Lord hath reigned… and the scriptural readings: one of the feast (that from Exodus, see March 26^th) and the two of Palm Sunday.[109] Aposticha of the feast.[110] Glory… O Thou Who ridest upon the cherubim… (see Triodion, p. 492, 3^rd sticheron of aposticha)[111]; Both now… of the feast, Today there are glad tidings of joy… The apolytikia: of the feast; Glory… of Lazarus, Giving us before Thy Passion…; Both now… and of the feast again. Dismissal of the feast.[112]
2. In the Midnight service, after Psalm 50, the litia, first of the feast and then of Palms. Glory… Six days before the Passover… (Triodion, p. 491); both now… of the feast, Today Gabriel announceth… (Menaion, p. 106). Trisagion, the apolytikion of the feast, the ektenia and the dismissal with Let us pray…
3. In Orthros, at The Lord is God… the apolytikia as in Vespers. [The Psalter of the day and, instead of Blameless in the way…, the polyeleos with the eklogarion of the Annunciation]. The sessional hymns: after the 1^st versification, that of Palms With our souls cleansed…; Glory… O Lord, Thou hast raised from the tomb… (Triodion, p. 493); Both now… of the feast The great commander… After the 2^nd versification, that of Palms O Christ mystically Thou hast shed tears…; Glory… Give praise with one accord…; Both now… of the feast All of creation is exceeding glad… After the polyeleos, the two sessional hymns of the feast Sent from heaven, Gabriel… Glory… both now… To the Virgin undefiled, Archangel Gabriel was sent… (Menaion, p. 107). Then the 1^st antiphon of the anabathmoi of the 4^th mode, then the two prokeimena: of Palms and also of Annunciation. Then the Gospel sequence.[113] Psalm 50 plainly read. Glory… Today Christ enters the city… Both now… and the same again. Vs: Have mercy on me, O God… and the idiomelon of Palms, Today the grace of the Holy Spirit… Canons: that of the feast with the verse, Most holy Theotokos, save us, and that of Palms with the verse Glory to Thee, our God, glory to Thee. Both sets of irmoi are said. After the 3^rd ode, the kontakion and oikos of Palms, then a sessional hymn of Palms He Who sits upon the throne of the cherubim… (the one after the polyeleos, see Triodion, p. 494); Glory… both now… and of the feast, Behold, the Word of God… After the 6^th ode, the kontakion and oikos of the feast, and the synaxarion of the Menaion and of the Triodion. Two-fold katabasiae: of the feast I shall open my mouth…, and of Palms, The springs of the deep…[114] At the 9^th we do not versify More honourable… Instead, we chant the 9^th ode of the canon of the feast with the megalynarion Proclaim, O earth… and the 9^th ode of the canon of Palms with the verse Glory to Thee, our God, glory to Thee. Then, Holy is the Lord our God with the verse Exalt ye the Lord our God… and the exaposteilaria of the feast. Then the prayer of Palms is read by the priest. At the praises, the 3 stichera of the feast, Having flown down from the vaults…, and 3 idiomela of Palms (the first 3).[115] Glory… of Palms Six days before the Passover…; Both now… of the feast Today is revealed the mystery… Great Doxology and the apolytikion of the feast.
4. In the Liturgy, [according to the ancient order, the typika, and at the makarismoi, 4 troparia from the 3^rd ode of the canon of the feast and 4 from the 6^th ode of the canon of Palms, or according to the new order] the first two antiphons of Palms with the characteristic phrase …Who wast seated on the foal of an ass… and the 3^rd antiphon for the feast of Annunciation.[116] The eisodikon of Annunciation with the phrase …Who wast incarnate for our sake… After the entrance: the apolytikion of the feast, and that of Palms, Giving us before Thy Passion… Glory… both now… Kontakion of the feast, When the bodiless one learned the secret command… The Apostle of Palms and Gospel of the Annunciation and thereafter the Liturgy of Chrysostom. At Especially: Proclaim, O earth… Let the hand of the uninitiated… Koinonikon: The Lord hath elected Sion… [and that of Palms, Blessed is He that cometh…] After divine communion, the apolytikion of Palms, Giving us before Thy Passion…

The apodosis.

1. On Sunday evening, after the prooimiakos at O Lord, I have cried… we chant the 3 stichera of the feast Coming to reveal to thee… and the 3 stichera of Palms Rejoice and be glad, O city of Sion…, (Triodion, p. 505). Glory… both now… of the feast, Gabriel the Archangel was sent from heaven… Entrance, Gladsome Light…, the prokeimenon Behold now, bless the Lord… Aposticha of the Triodion Passing from one divine feast to another…; Glory…; both now… of the feast, Today there are glad tidings of joy… (Menaion, p. 107). After Now Thou art dismissing… we chant the triodic canon Ye faithful, let us follow Joseph… (Triodion, p. 507ff.). Then the  apolytikion of the feast thrice and the dismissal of the feast (#973).

At about the 1^st hour of the night (at, say, 7 PM), the service of the Bridegroom (Orthros of Great and Holy Monday) is chanted in the usual fashion (#1778).

TWENTY-SIXTH CASE[117]

1. If the feast occurs on Holy and Great Monday, on Palm Sunday evening, after the prooimiakos [and the 1^st stasis of the Psalter][118] at O Lord, I have cried… we chant the 3 prosomoia of the feast Coming to reveal to thee… and the 3 stichera of Palms Rejoice and be glad, O city of Sion…, (Triodion, p. 505).[119] Glory… Today the Word and Co-eternal Son… (see the second vesperal sticheron for Palm Sunday, Triodion, p. 489); Both now… of the feast, Gabriel the Archangel was sent from heaven… Entrance, Gladsome Light…, the prokeimenon Behold now, bless the Lord… and the readings for the feast as at #973. Aposticha of the Triodion Passing from one divine feast to another…; Glory…; both now… of the feast, Today there are glad tidings of joy… (Menaion, p. 107). The apolytikion of the feast thrice and the dismissal of the feast (#973).
2. In the Midnight service, Orthros, and Divine Liturgy, only the service of the feast is chanted, according to the regulation of the 1^st Case (##974-976).

The apodosis.

1. On Great Monday evening, after the prooimiakos at O Lord, I have cried… we chant the stichera idiomela of the praises and of the aposticha of Great Monday As the Lord went to His voluntary Passion…, etc., totaling 6 in all (see Triodion, pp. 514-516), and the prosomoia of the feast Coming to reveal to thee…, (Menaion, p. 105), repeating the first to make 4 in all. Glory… The serpent found a second Eve… (Triodion, p. 516); Both now… of the feast, Gabriel the Archangel was sent from heaven…[120] Entrance with the Gospel, Gladsome Light…, the prokeimena and the readings for the day from the Triodion and the Gospel of the day.[121] Aposticha of the feast In the sixth month…; Glory…; both now… of the feast, Today there are glad tidings of joy… (Menaion, p. 107). After Now Thou art dismissing…, the triodic canon of Compline of Great Monday (Triodion, p. 519-523).[122] Then, the trisagion, the apolytikion of the feast thrice and the dismissal of the feast (#973).

At about the first hour of the night (say, 7 PM), the service of the Bridegroom (Orthros of Great Tuesday) is chanted in the usual order (#1778).

TWENTY-SEVENTH CASE

1. If the feast occurs on Holy and Great Tuesday, on Great Monday morning the services of the Hours are read in which the troparion, Behold the Bridegroom cometh… and the kontakion Jacob lamented the loss of Joseph… are said. After the makarismoi, the dismissal, May the Lord Who cometh to His voluntary Passion… and Vespers begins. After the prooimiakos and Unto the Lord…[123] at O Lord, I have cried… we chant the stichera of the praises and of the aposticha from Orthros of Great Monday As the Lord went to His voluntary Passion…[124] , etc. (see Triodion, p. 514-516) to make 6, and the stichera from Little Vespers of the feast Inclining unto His own tender compassions… (Menaion, p. 103), repeating the first of these to make another 4. Glory… The serpent found a second Eve… (see Triodion, p. 516); Both now… In the sixth month… (Menaion, p. 104). Entrance with the Gospel, Gladsome Light…, the prokeimena and the readings for the day, Let my prayer arise… the Gospel of the day and thereafter the Liturgy of the Presanctified.
2. On Great Monday evening, Great Vespers; and in the morning on Great Tuesday, the Midnight service, Orthros, and Divine Liturgy are celebrated according to the regulation of the 1^st Case (##973-976).
3. The apodosis of the feast takes place on Great Tuesday evening according to the regulation of the 26^th Case (#1116).  At O Lord, I have cried… we chant the stichera idiomela of the praises and of the aposticha of Great Tuesday Unto the splendour of Thy saints…, etc., totaling 6 (see Triodion, pp. 527-528)[125], and the prosomoia of the feast Coming to reveal to thee…, (Menaion, p. 105), repeating the first to make another 4. Glory… Behold, my soul, the Master… (Triodion, p. 528); Both now… of the feast, Gabriel the Archangel was sent from heaven… After Now Thou art dismissing… the triodic canon from Compline of Great Tuesday (Triodion, p. 530-534).

At about the first hour of the night (say, 7 PM), the service of the Bridegroom (Orthros of Great Wednesday) is chanted in the usual order (#1778).

TWENTY-EIGHTH CASE

1. If the feast occurs on Holy and Great Wednesday, on Great Tuesday morning the services of the Hours and Little Vespers with the Liturgy of the Presanctified are celebrated as in the 27^th case (#1117). In the Hours the troparion, Behold the Bridegroom cometh… and the kontakion Think, wretched soul, upon the hour of the end… (Triodion, p. 525) are said. At O Lord, I have cried… we chant the stichera of the praises and of the aposticha from Orthros of Great Tuesday Into the splendour of Thy saints…[126] , etc. (see Triodion, p. 527-528) to make 6, and the stichera from Little Vespers of the feast Inclining unto His own tender compassions… (Menaion, p. 103), repeating the first of these to make another 4. Glory… Behold my soul the Master entrusts thee… (see Triodion, p. 528); Both now… In the sixth month… (Menaion, p. 104).
2. On Great Tuesday evening, Great Vespers of the feast; and in the morning on Great Wednesday morning, the Midnight service, Orthros, and Divine Liturgy are celebrated according to the regulation of the 1^st Case (##973-976).
3. The apodosis of the feast takes place on Great Wednesday evening according to the regulation of the 26^th Case (#1116).  At O Lord, I have cried… we chant the stichera idiomela of the praises of Orthros of Great Wednesay O Son of the Virgin, the harlot knew…, with the two doxastika, totaling 6 (see Triodion, pp. 538-539), and the prosomoia of the feast, Coming to reveal to thee…, (Menaion, p. 105), repeating the first to make another 4. Glory… The woman who had fallen… (Triodion, p. 540); Both now… of the feast, Gabriel the Archangel was sent from heaven… After Now Thou art dismissing… the triodic canon from Compline of Great Wednesday (Triodion, p. 543-546).

At about the first hour of the night (say, 7 PM), the service of Orthros of Great Thursday is chanted in the usual order (#1785).

TWENTY-NINTH CASE[127]

1. If the feast occurs on Holy and Great Thursday, on Great Wednesday morning the service is celebrated as in the 27^th case (#1117). In the Hours the troparion, Behold the Bridegroom cometh… and the kontakion I have transgressed more than the harlot… (Triodion, p. 537) are said. At O Lord, I have cried… we chant the stichera of the praises from Orthros of Great Wednesday O Son of the Virgin, the harlot knew…, with the two doxastika (see Triodion, p. 538-539) to make 6, and the stichera from Little Vespers of the feast Inclining unto His own tender compassions… (Menaion, p. 103), repeating the first of these to make another 4. Glory… The woman who had fallen…[128] (see Triodion, p. 540); Both now… In the sixth month… (Menaion, p. 104).
2. On Great Wednesday evening, Great Vespers of the feast is celebrated according to the regulation of the 1^st Case (#973).
3. On Great Thursday morning, in the Midnight service, the litia of the feast is chanted according to the regulation of the 1^st Case (#974).
4. In Orthros, at The Lord is God… the apolytikion of the feast twice and When the glorious disciples… once.[129] [The polyeleos with the eklogarion of the Annunciation]. The sessional hymn of the feast Sent from heaven, Gabriel…; Glory… both now… To the Virgin undefiled…[130] Then the 1^st antiphon of the anabathmoi of the 4^th mode, then immediately the Gospel of the feast (that of the Liturgy, In those days Elisabeth… Luke 1:24-38) and what follows as in the 1^st Case (#975). Canons: that of the feast with the verse, Most holy Theotokos, save us, and that of the day with the verse Glory to Thee, our God, glory to Thee. Both sets of irmoi are said.[131] At the end of each ode, the irmoi of both canons are chanted as katabasiae, first that of the Triodion and then that of the feast.[132] After the 3^rd ode, the kontakion and oikos of day, then the sessional hymns of the day He Who made the lakes…; Glory… Humbling Thyself in Thy compassion… (Triodion, p. 549-550); both now… and of the feast, Behold, the Word of God… After the 6^th ode, the kontakion and oikos of the feast, and the synaxarion of the Menaion and of the Triodion. At the 9^th we do not versify More honourable… Instead, we chant the 9^th ode of the canon of the feast with the megalynarion Proclaim, O earth… and the 9^th ode of the canon of the day with the verse Glory to Thee, our God, glory to Thee. At the end, we chant the two 9^th katabasiae. Exaposteilaria:  the two of the feast and that of the day I see Thy bridal chamber… only once. At the praises, the stichera of the feast, Having flown down from the vaults…, repeating the first to make 4, and the 4 of the day (taken from the aposticha, Today the evil Sanhedrin…, etc.) with their verses at the last two.[133] Glory… Instructing Thy disciples in the Mystery… (Triodion, p. 556); Both now… of the feast Today is revealed the mystery… Great Doxology and the apolytikion of the feast.
5. In the Liturgy, the antiphons and the eisodikon of Annunciation (#976). After the entrance: the apolytikion of the feast, and that of the day, When the glorious disciples… Glory… both now… Kontakion of the feast, When the bodiless one learned the secret command… The Apostle and Gospel of Great Thursday and thereafter the Liturgy of Basil the Great. Instead of the Cherubic Hymn, we chant Of Thy mystical supper… At Especially: In thee, all creation rejoiceth… Koinonikon: The Lord hath elected Sion… After divine communion, Of Thy mystical supper…

The apodosis.

1. On Great Thursday evening after the prooimiakos, at O Lord, I have cried… we chant the stichera of Great Thursday In haste, the council of the Jews…, with the doxastikon, The lamb Whom Isaiah proclaimed… totaling 5 (see Triodion, pp. 554-555), and the 3 prosomoia of the feast, Coming to reveal to thee…, (Menaion, p. 105). Glory… Truly is Judas to be numbered… (Triodion, p. 558); Both now… of the feast, Gabriel the Archangel was sent from heaven… Entrance, Gladsome light… and the scriptural readings of the day.[134] The aposticha of the feast, In the sixth month… Glory… both now… Today there are glad tidings of joy… (Menaion, p. 107). The apolytikion of the feast thrice and the dismissal of the feast (#973).

At about the first hour of the night (say, 7 PM), the service of the holy Passions (the 12 Gospels) is celebrated in the usual order (#1788).

THIRTIETH CASE

1. If the feast occurs on Holy and Great Friday, the service is transferred to the Sunday of Pascha and its service is chanted with the resurrectional service according to the 32^nd case (#1138-42).[135]
2. [According to the ancient order the feast is not transferred, but its service is chanted along with the service of the Holy Passions as follows:

On Holy and Great Thursday in Vespers after the prooimiakos at On Great Thursday evening after the prooimiakos, at O Lord, I have cried… we chant the 5 stichera idiomela of the Triodion In haste, the council of the Jews…, with the doxastikon, The lamb Whom Isaiah proclaimed… totaling 5 (see Triodion, pp. 554-555), and the 3 prosomoia of the feast, Coming to reveal to thee…, (Menaion, p. 105), repeating the first two to make another 5. Glory… Truly is Judas to be numbered… (Triodion, p. 558); Both now… of the feast, Gabriel the Archangel was sent from heaven… Entrance with the Gospel, Gladsome light… and the scriptural readings of the day and of the feast (those in the Vespers for the 25^th). Then the Trisagion Hymn, the Apostle and the Gospel of Great Thursday and thereafter the Liturgy of Basil the Great according to the order of the day (#1787).  Dismissal of the day, Great Thursday, May He through surpassing goodness…[136]

1. On the same day in the evening the Vigil begins with Great Compline.[137] After the doxology, the litia is celebrated in the narthex and its prayers are said. Then the aposticha are chanted, Now Thou art dismissing…, the trisagion, the apolytikion of the feast thrice and then the blessing of the loaves takes place after which a reading is interposed. Consequently, the Six Psalms and the litany of peace. At The Lord is God… the apolytikion of the feast twice and When the glorious disciples… once. The Gospels of the Holy Passions are read up through the 7^th with the antiphons and the makarismoi according to their order (#1788).[138] After the 7^th Gospel, the polyeleos is chanted with the eklogarion of the feast and the two sessional hymns after it.[139] Then the 1^st antiphon of the 4^th mode, the prokeimenon and the Gospel of the feast. Psalm 50 read plainly and after it the pentekostaria of the feast. After the exclamation, Through the mercy and compassions…, the 8^th Gospel of the holy Passions is read. Then the canons are chanted: that of the feast with the verse Most holy Theotokos save us and the triodic canon of the day in the 5^th, 8^th, and 9^th odes with the verse Glory to Thee, our God, glory to Thee. Both sets of irmoi are used. The katabasiae of the feast, but in the 5^th, 8^th, and 9^th odes, first the katabasia of the Triodion and then that of the feast. After the 3^rd ode, the kontakion and oikos of the day and the sessional hymn of the feast twice. After the 6^th ode the kontakion and oikos of the feast and the synaxarion of the Menaion and of the Triodion. We do not versify More honourable…; instead, we chant the 9^th ode of the feast with its megalynarion and the 9^th ode of the Triodion with the verse Glory to Thee, our God, glory to Thee. At the end, the two katabasiae. Exaposteilaria: the two of the feast and that of the day once, and immediately the 9^th Gospel is read. At the praises, the stichera of the day Israel My first-born Son…, repeating the first to make 4 (Triodion, p. 596-597). Glory… They stripped Me of My garments…; Both now… of the feast Today is revealed the mystery… The 10^th Gospel is then read. The doxology read plainly, the augmented litany and the prayer of bowed heads. After the exclamation, the 11^th Gospel is read. Then the aposticha of the feast (the prosomoia of the praises) with the verses Proclaim from day to day… and Sing unto the Lord… (#963).  Glory… of the Triodion Already the unjust judges have dipped… (see p. 599); Both now… of the feast Let the heavens rejoice… (Menaion, p. 113). And the 12^th Gospel is read. Then, It is good to give thanks unto the Lord…, the trisagion, the apolytikion Thou hast redeemed us from the curse of the law… (Triodion, p. 600); Glory… both now… Today is the principle of our salvation… (of the feast). The ektenia and the dismissal of the holy Passions (#1788).
2. On Great Friday morning the service of the Great Hours is celebrated according to their usual order (#1789); but in each Hour we say first the troparion of the Hours, then Glory… the apolytikion of the feast; Both now… and the theotokion of the Hour. The kontakion of the day and of the feast.[140]
3. In Vespers at O Lord, I have cried… we chant the first 4 stichera of the day The whole creation was changed by fear… (Triodion, p. 611-12) and the prosomoia of the feast, Coming to reveal to thee…, (Menaion, p. 105), repeating the first to make 4. Glory… See how the lawless synagogue… (Triodion, p. 613); Both now… of the feast, Gabriel the Archangel was sent from heaven… Entrance with the Gospel, Gladsome light… and the scriptural readings of the day and two of the feast (those in the Vespers for the 26^th). Then the Trisagion Hymn, the Apostle and the Gospel of the day and of the feast and thereafter the Liturgy of Chrysostom.[141] At Especially…, Proclaim, O earth… Let the hand of the uninitiated… Koinonikon: The Lord hath elected Sion… After divine Communion Remember us also, O compassionate One…[142] After the prayer behind the amvon, the bringing out of the epitaphios from the altar takes place while the apolytikion are chanted, When Thou didst descend…, To the myrrh-bearers…, and The noble Joseph…[143] Then Blessed be the name of the Lord… and the dismissal of the day (#1790).

THIRTY-FIRST CASE

1. If the feast occurs on Holy and Great Saturday, the service is transferred to the Sunday of Pascha and its service is chanted with the resurrectional service according to the 32^nd case (#1138-42).[144]
2. [According to the ancient order the feast is not transferred, but its service is chanted along with the service of Holy and Great Saturday as follows:

On Great Friday in Vespers at O Lord, I have cried… we chant the 5 stichera idiomela of the day The whole creation was changed by fear… (Triodion, p. 611-612), repeating the first to make 6, and the 3 prosomoia of the feast, Coming to reveal to thee…, (Menaion, p. 105), repeating the first to make another 4. Glory… See how the lawless synagogue… (Triodion, p. 613); Both now… of the feast, Gabriel the Archangel was sent from heaven… Entrance with the Gospel, Gladsome light… the prokeimenon and the scriptural readings of the day and the 5 readings of the feast (those in the Vespers for both the 25^th and the 26^th). Then the Apostle and the Gospel of the day. The ektenia, then Account us worthy, O Lord…, the augmented litany and the prayer of bowed heads. Aposticha of the day Down from the Tree Joseph of Arimathea took Thee… During these aposticha, the bringing out of the epitaphios takes place. Glory… Today is revealed the mystery… (Menaion, p. 112); Both now… Joseph with Nicodemus took Thee down… (Triodion, p. 615-616). Apolytikia: Today is the principle of our salvation…; Glory… The noble Joseph…; Both now… To the myrrhbearing women… Dismissal of the day (#1790).[145]

1. On the same day in the evening Great Compline is celebrated.[146] After the doxology, the litia and the aposticha of the feast are chanted and then the blessing of the loaves takes place (see #1131) after which a reading takes place and Orthros begins. At The Lord is God… the apolytikia: The noble Joseph…, When Thou didst descend…; Glory… To the myrrhbearing women…; Both now… Today is the principle of salvation… And immediately we versify Blameless in the way… and then chant the encomia (“lamentations”) in three stases, as usual (#1791 and note 1277). Then the resurrectional evlogitaria, the little litany and the sessional hymns of the day Joseph begged Thy holy Body… and The angelic choirs are filled with wonder… (Triodion, p. 646). Then the polyeleos is chanted along with the eklogarion of the Annunciation and the sessional hymns Sent from heaven, Gabriel… and To the Virgin undefiled Archangel Gabriel… (March Menaion, p. 107). The 1^st antiphon of the anabathmoi of the 4^th mode, the prokeimenon and the Gospel of the feast, etc. according to the usual order (#975).  Canons: that of the feast with the verse Most holy Theotokos save us and the canon of the day with the verse Glory to Thee, our God, glory to Thee. Both sets of irmoi are used. Two-fold katabasiae: of the day and of the feast.[147] After the 3^rd ode, the kontakion and oikos of the day and the sessional hymns The soldiers keeping watch… (Triodion, p. 647); Glory… both now… The great Commander… (Menaion, p. 107; “after the 1^st”). After the 6^th ode the kontakion and oikos of the feast and the synaxarion of the Menaion and of the Triodion. We do not versify More honourable…; instead, we chant the 9^th ode of the feast with its megalynarion and the 9^th ode of the day with the verse Glory to Thee, our God, glory to Thee. At the end, the two katabasiae. Then, Holy is the Lord our God thrice with the verse Exalt ye the Lord our God… and the two exaposteilaria of the feast. At the praises, the 4 stichera idiomela of the day (Triodion, p. 652)[148] and the prosomoia of the feast, repeating the first to make 4, and their verses for the last two (#973). Glory… Moses the great mystically… (Triodion, p. 652-653); Both now… Most blessed art thou… Great Doxology. The procession with the epitaphios takes place after which the apolytikion The noble Joseph…, the troparion of the prophecy O Christ, Who holdest fast the ends… (Triodion, p. 653-654), the prophecy, the Apostle and the Gospel of the day, the ektenia, etc., and the dismissal of the day (#1791).
2. In the Hours we say the apolytikia and kontakia of the feast and of the day. In Vespers at O Lord, I have cried… we chant the 4 resurrectional stichera Accept our evening prayers…, the 3 stichera of the day Today hell groans and cries aloud… (Triodion, p. 655-656) and the 3 prosomoia of the feast, Coming to reveal to thee…, (Menaion, p. 105).[149] Glory… Moses the great mystically… (Triodion, p. 656); Both now… of the feast, Gabriel the Archangel was sent from heaven… (Menaion, p. 105). Entrance with the Gospel, Gladsome light… the prokeimenon The Lord hath reigned…[150] and all of the scriptural readings of the day with the Hymn of the Three holy Children. Instead of the Trisagion Hymn, we chant As many of you as have been baptized into Christ… The Apostle of the day and of the feast of Annunciation, then Arise, O God… and the Gospel of the day and of the feast and thereafter the Liturgy of Basil the Great. Instead of the usual Cherubikon, we chant Let all mortal flesh… At Especially…, In thee, all creation rejoiceth… Koinonikon of the feast and of the day. After divine Communion Remember us also, O compassionate One…[151]].

THIRTY-SECOND CASE

1. If the feast of Annunciation occurs on the holy and great Sunday of Pascha, on Saturday in Vespers after the prooimiakos at O Lord, I have cried… we chant the first 3 resurrectional stichera Accept our evening prayers…, the 3 stichera of the day Today hell groans and cries aloud… (Triodion, p. 655-656) and the 3 prosomoia of the feast, Coming to reveal to thee…, (Menaion, p. 105), repeating the first to make 4. Glory… Moses the great mystically… (Triodion, p. 656); Both now… of the feast, Gabriel the Archangel was sent from heaven… (Menaion, p. 105). Entrance, Gladsome light… the prokeimenon The Lord hath reigned…[152] and the scriptural readings: the 1^st one of Great Saturday In the beginning God created…, the one from Exodus for the Annunciation Moses came to the mountain of God…,[153] the 4^th reading of Great Saturday The word of the Lord came to Jonas… and the 15^th of Great Saturday from Daniel…[154] Then the Hymn of the Three holy Children. Instead of the Trisagion Hymn, we chant As many of you as have been baptized into Christ… The Apostle of the day, then Arise, O God… and the Gospel of the day and thereafter the Liturgy of Basil the Great. Instead of the usual Cherubikon, we chant Let all mortal flesh… At Especially…, In thee, all creation rejoiceth… Koinonikon: The Lord awoke as from sleep… After divine Communion Remember us also, O compassionate One… Dismissal of the feast (#973) with …Who is risen from the dead…[155]
2. At about the 5^th hour of the night (at, say, 11PM) we begin the pannychida as follows: The priest, Blessed is our God… O heavenly king… The reader: the trisagion, etc., Come, let us worship… and Psalm 50. Then, the canon He Who in ancient times hid… (Triodion, p. 646 ff.) with 6 troparia for each ode and the katabasiae at the end of each ode. After the 3^rd ode, without a little litany, the kontakion and the oikos of Annunciation; then the sessional hymn of the day, The soldiers keeping watch over Thy tomb… and that of the Annunciation The great Commander… (Menaion, p. 107: “after the 1^st”). After the 6^th ode, the kontakion and the oikos of Great Saturday. After the 9^th ode the trisagion, the apolytikion When Thou didst descend…; Glory… both now… Today is the principle of our salvation… The ektenia and dismissal of the feast (#973) with …He Who is risen from the dead…
3. And immediately the priest in charge chants Come receive the Light… and Thy resurrection, O Christ Saviour…[156] and the rite of the Resurrection takes place according to the usual order (#1796), but after Christ is risen… is chanted with its verses, we chant Glory… Today is the principle of our salvation…; Both now… and the same once again. Then, the litany of peace and the canons: that of Pascha with the verse Glory to Thy holy resurrection, O Lord and the canon of the Annunciation with the verse Most holy Theotokos save us, and the irmoi for both canons are sung. At the end of each ode, the katabasiae of the feast and of Pascha,[157] Christ is risen… thrice, Jesus having risen… once, the little litany and the exclamation according to the order of Pascha (#1797). After the 3^rd ode, the hypakoe,[158] the kontakion and oikos of Pascha. After the 6^th ode, the kontakion and oikos of the feast and the synaxarion of the Menaion and of the Pentecostarion, and immediately the prokeimenon Proclaim from day to day…, then Let every breath… and the Gospel of the Liturgy of the Annunciation.[159] Then, Having beheld the resurrection of Christ… thrice, then immediately Glory… Through the intercessions of the Theotokos…; Both now… and the same repeated. Verse: Proclaim from day to day the good tidings of the salvation of our God, and the idiomelon Today Gabriel announceth… (March Menaion, p. 108). The intercessory prayer O God, save Thy people…, Lord have mercy 12 times and the exclamation, Through the mercy and compassion…[160] Then we chant the 7^th, 8^th, and 9^th odes of both canons with their megalynaria. Exaposteilaria: of Pascha and the two of the feast. At the praises: we begin with the verse To do among them the judgment that is written… and we chant the 4 stichera of the Octoechos We praise Thy saving Passion, O Christ… (Pentecostarion, p. 35), then the 4 for Annunciation (March Menaion, p. 112), and the stichera of Pascha with their verses. Glory… of the Annunciation, Today is revealed the mystery…; Both now… It is the Day of Resurrection… (Pentecostarion, p. 36) and Christ is risen… thrice with Today salvation hath come to the world… once.  The catechetical Homily of Chrysostom is read and then his apolytikion is chanted, Grace shining forth… and the Divine Liturgy begins.
4. In the Liturgy, after Blessed is the Kingdom…, Christ is risen… with its verses as usual. Then the litany of peace, the antiphons and the eisodikon of Pascha.[161] Then, Christ is risen…, the apolytikion of Annunciation Today is the principle of our salvation…, the Paschal hypakoe, When they who were with Mary…; Glory… both now… and the kontakion Though Thou didst descend into the grave… Instead of the trisagion hymn, we chant As many of you as were baptized… The Apostle and Gospel of Pascha and thereafter the Liturgy of Chrysostom. At Especially…, The angel cried… Shine, shine… (Pentecostarion, p. 33). Koinonikon: Partake ye of the Body of Christ… [and The Lord hath elected Sion…]. After divine Communion, Christ is risen… once. We chant this again thrice after the prayer behind the amvon and the dismissal of the Annunciation (#973) with the phrase …Who is risen from the dead… and the paschal dialogue at the end (#1798).

The apodosis.[162]

1. On Sunday evening, after Christ is risen… and the litany of peace, at O Lord, I have cried… we chant the first 4 resurrectional stichera in the 2^nd mode (Pentecostarion, p. 41) and the prosomoia of the feast, Coming to reveal to thee…, (Menaion, p. 105), repeating all of them to make 6. Glory… both now… of the Annunciation, Gabriel the Archangel was sent from heaven… (Menaion, p. 105). Entrance with the Gospel, Gladsome light… the great prokeimenon What God is as great as our God… and the Gospel reading from John, When it was evening on that day… At the aposticha, the 1^st sticheron of the 2^nd mode, Thy resurrection, O Christ Saviour… (Pentecostarion, p. 42) and the Paschal stichera with their verses. Glory… Today there are glad tidings… (March Menaion, p. 107); Both now… It is the Day of Resurrection… and Christ is risen… thrice, and Today salvation hath come into all the world… once. Dismissal of the Annunciation (#973) with the phrase …Who is risen from the dead… and the paschal dialogue at the end (#1798).

THIRTY-THIRD CASE

1. If the feast occurs on Monday of Renewal Week, on Sunday of Pascha in the evening, after Christ is risen… and the litany of peace, at O Lord, I have cried… we chant the first 4 resurrectional stichera in the 2^nd mode (Pentecostarion, p. 41) and the prosomoia of the feast, Coming to reveal to thee…, (Menaion, p. 105), repeating all of them to make 6.[163] Glory… both now… of the Annunciation, Gabriel the Archangel was sent from heaven… (Menaion, p. 105). Entrance, Gladsome light… the great prokeimenon What God is as great as our God… and the scriptural readings of the feast as in #973. Then, That we may be accounted worthy to hear the holy Gospel…, etc., and the reading from John When it was evening on that day… At the aposticha, the 1^st sticheron of the 2^nd mode, Thy resurrection, O Christ Saviour… (Pentecostarion, p. 42) and the Paschal stichera with their verses (or, instead of these, the aposticha of the feast with their verses[164]). Glory… Today there are glad tidings… (March Menaion, p. 107); Both now… It is the Day of Resurrection… and Christ is risen… thrice, and Today salvation hath come into all the world… once. Dismissal of the Annunciation (#973) with the phrase …Who is risen from the dead… and the paschal dialogue at the end (#1798).
2. On Monday morning, the Midnight service of Renewal Week; i.e., Christ is risen… thrice, Having beheld the resurrection of Christ… thrice, and the rest done three times (#1799). After the third rendition, the litia of the Annunciation is chanted, then Christ is risen… thrice and the dismissal.[165]
3. In Orthros, after Christ is risen… is chanted with its verses, we chant Glory… Today is the principle of our salvation…; Both now… and the same once again. Then, the litany of peace [and the polyeleos is chanted along with the eklogarion of the feast and the two sessional hymns after it, Sent from heaven, Gabriel… and To the Virgin undefiled…[166]]. And immediately, the 1^st antiphon of the anabathmoi of the 4^th mode, the prokeimenon and the Gospel of the feast, then Having beheld the resurrection of Christ… thrice, Glory… Through the intercessions of the Theotokos…, etc., as at #1140. After the exclamation, Through the mercy and compassion…, the canons of Pascha and of the Annunciation with the katabasiae and the litanies as at #1140. After the synaxarion, Having beheld the resurrection of Christ… thrice, Jesus, having risen from the dead… thrice, and the remaining odes. The exaposteilaria and the praises as at #1140, with the resurrectional stichera of the 2^nd mode. After It is the Day of Resurrection… (Pentecostarion, p. 36), Christ is risen… thrice with Today salvation hath come to the world… once and the Divine Liturgy begins.
4. In the Liturgy, everything as at #1141. However, the Apostle and Gospel of the Annunciation. At Especially…, Proclaim, O earth… Let the hand of the uninitiated…[167] Koinonikon: [Partake ye of the Body of Christ… and] The Lord hath elected Sion…
5. On the same day in the evening, the apodosis of the Annunciation takes place according to the regulation of the 32^nd case (#1142), except for the Gospel. The resurrectional stichera of the 3^rd mode and the great prokeimenon, Our God is in heaven and on earth… (Pentecostarion, p. 44-45).

THIRTY-FOURTH CASE

1. If the feast occurs on Tuesday or Wednesday of Renewal Week the services are celebrated unchanged according to the regulation of the 33^rd case (##1143-1147), exchanging only the modes and the prokeimena of the day and omitting the Gospel in Vespers.

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[1] For example, in this day, March 25^th, the Greek nation celebrates its independence, and chants a doxology service after the festal liturgy with To thee the champion leader…

[2] (716) According to TD (p. 256), instead of the troparia Have mercy on us, O Lord, have mercy on us, the forefestal apolytikion is said, and instead of the one, O Lord of powers… the forefestal kontakion. The other Typika are silent. However, we find it to be more correct not to omit O Lord of powers…, but rather that the apolytikion be said in the first stasis instead of the troparia, Enlighten mine eyes… etc., and the kontakion in the second stasis in place of the troparia, Have mercy on us…, etc. This is observed according to the ancient order in the all-night vigil of the feast which begins with Great Compline (see note 718).

[3] (717) The Beatitudes are usually omitted in the parishes. However, if the Liturgy of the Presanctified is going to be celebrated, following the ancient custom (see #967, C), then the 9^th Hour with the Beatitudes is read in the morning, and following that Vespers begins in which we do the following: at O Lord, I have cried… the idiomelon of the day twice, the martyrikon once, the three prosomoia of the Triodion and the prosomoia of Little Vespers, Inclining unto His own tender compassions…, totaling four. Glory… both now… In the sixth month the chief commander… Entrance, Gladsome Light…, the prokeimena and readings of the day, Let my prayer arise… and then the Liturgy of the Presanctified. In the evening, Great Vespers is celebrated without any preface.

[4] (718) We set forth here in brief the ancient order of the services of the feast of the Annunciation, outside of Saturday and Sunday, as expressed by TAS (ch 21) and TR (p. 554-557). After the 9^th Hour of the paramon, Vespers begins with Blessed is the Kingdom… Then, the prooimiakos psalm is read. There is no versification of the Psalter. At O Lord, I have cried… there is chanted the idiomelon of the day twice (the martyrikon is not said), the 3 prosomoia of the Triodion, and the prosomoia of the feast Coming to reveal to Thee… totaling 5. Glory… both now… Gabriel the Archangel was sent from heaven… Entrance, Gladsome Light…, the prokeimena and the readings from the Triodion and those of the feast (as given in Vespers of the 25^th). Then, Let my prayer arise… and thereafter the Liturgy of the Presanctified.  After trapeza, the all-night vigil of the feast begins with Great Compline, in which, instead of the troparia Enlighten mine eyes…, etc., the apolytikion of the feast is said plainly, and instead of the troparia, Have mercy on us…, etc., the kontakion of the feast. After the doxology, the litia of the feast are chanted, the aposticha, Now Thou art dismissing…, trisagion, the festal apolytikion thrice, and the blessing of the loaves (Artoklasia) takes place. Then, a reading is provided, after which Orthros begins celebrated according to the regulation given in this present volume with the following differences: 1. After the 1^st versification, the sessional hymns of the Triodion are chanted; after the 2^nd versification and the polyeleos, the relevant sessionals of the feast. 2. With the canon of the feast are also chanted the triodes of the day for the relevant odes. 3. The doxology is not chanted, but it is said plainly and after it the aposticha of praises with the idiomelon of the day twice and the martyrikon once, Glory… both now… Let the heavens rejoice… (see HTM March Menaion, p. 113). Then, It is good to give thanks unto the Lord…, trisagion, the apolytikion thrice and the ektenia. Then, Wisdom. HE WHO IS is blessed…, O Heavenly king, uphold our rulers… (see Triodion, p. 91) and the three great metanias and the 1^st Hour is read. Thereafter, a procession takes place, after which the remaining Hours and the Beatitudes are said and then after those Vespers with Divine Liturgy is celebrated. At O Lord, I have cried… the idiomelon of the day twice (without the martyrikon), the 3 prosomoia of the Triodion, 4 for the feast, and 3 for the archangel Gabriel. Since these add up to twelve, the following last two verses are said: Bless the Lord, O my soul… and He Who makes His angels spirits… (#203). Glory… both now… Gabriel the Archangel was sent from heaven… Entrance with Gospel, Gladsome Light…, the readings from the Triodion and of the feast (those given at Vespers for March 26^th).  Then, the trisagion hymn and the Apostle and Gospel of the feast and thereafter the Liturgy of Chrysostom.

[5] (719) Concerning the versification of the Psalter for this feast, see note 39.

[6] (720) Concerning the scriptural readings for the feast, see #967, D.

[7] Principle, Greek: kephaleion, means “summary” or “main point” (see Hebrews 8:1)

[8] (721) A question has arisen in recent years as to whether the feast of the Annunciation has its own dismissal. Professor J. Fountoules has dealt extensively with this theme (Apanteseis, vol. 1, Thessalonica 1975, p. 245-246), and he has come to the conclusion that this feast, as being of the Master and of the Mother of God, must have a special dismissal. We also conform to this opinion. Besides, even though it does not designate a special dismissal in the typical regulation for this feast, TME in its Protheoria (#16, p. 14) relates that “only the two feasts of the Mother of God, that of the Annunciation and that of the Meeting, possess special characteristics in the dismissal.” For this reason, we employ here the special dismissal of the feast as published in the Ieratikon (Apostoliki Diakonia of the Church of Greece, 1962, p. 18, as in the 7^th reprinting, the year 2000).

[9] (722) On the Holy Mountain, in behalf of the alternation (between two choirs), Both now… Through the intercessions of the all-immaculate… is said.

[10] (723) Without a verse, according to TME (#4, p. 206). But as we have already shown (note 75), the canons are never chanted without a verse. TK (p. 94) also designates the verse Most holy Theotokos…, when the feast occurs on Sunday.

[11] (724) Concerning the kontakion of the feast, see #967, F.

[12] (725) We have formulated the order of the apodosis in this case following our own judgment, seeing as this case never occurs according to the old calendar and, as a result, the relevant regulation exists in no Typikon. In any event, we have taken into account that which could occur from other similar cases of the feast, as well as the regulation compiled by G. Bekatoros (Taxis, 1983, pp. 108-110).

[13] (726) In a similar case, TME (#7, p. 208) designates only More honourable…, and TD (p. 261) More honourable… and the 9^th ode of the feast without megalynarion.  TX (p. 244-245) more correctly designates only the 9^th ode with the megalynarion. Seeing as we are dealing with the apodosis, it is very reasonable for the order observed in other apodoses to be observed here as well, which indeed we followed.

[14] (727) TME and TD designate It is truly meet… However, seeing as More honourable… was not chanted in Orthros, then at Especially… the irmos of the 9^th ode must be chanted, as in all the apodoses. TX (p. 245) also designates it this way.

[15] (728) If the apodosis takes place on the Saturday of the 3^rd Week of Great Lent, TME (1^st Case, #8, p. 208) designates the koinonikon He Who maketh His angels spirits…, and TD (p. 261) calls for that of the feast and of the archangel. But the commemoration of St Theodore is honoured on the Saturday of the 1^st Week; and this service is festal, while that of the archangel is not. For this reason, we designated the koinonikon of the feast as the chief one for the apodosis, and the preferred one of the saint as second.

[16] (729) No regulation for this case exists in any Typikon, given the fact that it is not possible under the old calendar. But neither can any regulation of another case be taken into view, since the Saturday of the 1^st Week of Great Lent differs from the other Saturdays in Great Lent, because of the commemoration of the miracle of St Theodore. It is not possible for the service of St Theodore to be chanted with the service of the Annunciation, nor is it correct to omit it. For this reason, on our own counsel, we have designated that the service of St Theodore be chanted by anticipation on Friday with the service of the forefeast. For the chief day of the feast, and the apodosis, the 2^nd Case of TME (##9-10, p. 209) has been taken into account.

[17] (730) TME (#9, p. 209) designates O Theotokos and Virgin… But see #729, B and note 681.

[18] (731) As mentioned above (note 729), seeing as there is no regulation for this case in any Typikon, we have necessarily sought refuge in any possible related case—an example of which is the apodosis occuring on the 3^rd Sunday of Great Lent. But about this, most of the Typika are silent; only TME, TD, TX, and TR give a rationale. TME (#18, p. 212) and TX (p. 245) limit the festal elements to Vespers, but TD (p. 262) and TR (p. 564-565) extend them to all of the services. TKw (p. 144) designates in general, “It must be known that if the Annunciation occurs on a Friday of holy Lent, it is festally celebrated on Saturday and on Sunday is given up. If it occur on any other day of the week, it is given up on the same day.” In conclusion, the second solution appears to be more correct and more agreeable to the order of apodoses of all of the feasts and of the feast of Annunciation itself, when the apodosis occurs on the 4^th or 5^th Sunday of Great Lent. For this reason, we have applied this solution to the present case, as well as to the 3^rd Sunday of Lent. Those who desire it, can follow the order of TME and TX, keeping the festal elements only in Vespers, and from Midnight onward chanting the resurrection service with that of the Triodion according to the regulation given at ##1738-1740.

[19] (732) In the case on which the feast (according to TD, also its apodosis) occurs on the 3^rd Sunday of Great Lent, all the Typika place the service of the Cross first, and then the service of the Annunciation after.  By analogy, the same thing would have to be done for the 1^st Sunday of Great Lent. However, we are quite sure that this is not logical. The same Typika, when the feast occurs on Lazarus Saturday or on Palm Sunday, put the service of the Annunciation first. TAS (ch 21) explains the reasoning for putting it first as follows, “On Saturday of holy and righteous Lazarus and on Sunday of Palms we put the service of the feast of Annunciation first because these feasts took place before the Passion of Christ and because there is no fasting on them.” TX (p. 276) and TP (p. 188) repeat this explanation. TD (p. 279-280) says yet more clearly, “On Lazarus Saturday and Palm Sunday the service of the Annunciation comes first by reason of its priority in time and because of the fact that the feast of the Annunciation is the head of our salvation and the first beginning of all of the feasts of the Master.” But these very logical arguments can most nicely have application also to the 1^st and 3^rd Sundays of the Fast, the festal themes of which not only follow chronologically after the Annunciation but also under no manner of thinking can be seen as above it. For this reason, in all relevant cases, wherever possible, we have placed the elements of the Annunciation first, either dealing with the chief day of the feast or its apodosis.

[20] (733) TD (p. 262) and TR (p. 565) designate the katabasiae of the Triodion for the 3^rd Sunday of Lent. However, for the present case, we think that the katabasiae of the Annunciation ought to be preferred because of its superiority and also because they have immediate relevance to this feast, while the katabasiae of the Triodion Israel of ancient times… possess no relevance at all to the feast of the restoration of ikons but rather are merely the irmoi of the canon of the Triodion.

[21] (734) We have ordered the elements of the 9^th ode in such a way also for the apodoses of the other feasts of the Mother of God on Sunday (see #193). The regulation of TME concerning the versification of More honourable… only (Protheoria #29, p. 25) is without justification (see also note 726).

[22] (735) Seeing as we are dealing with the apodosis, we have designated the antiphons of the feast. We would not consider it out of line, however, in the interest of a change, for the antiphons of the Sunday of Orthodoxy to be said, given that the festal antiphons were said yesterday. In any case, the eisodikon of the Annunciation will be said, since the Sunday of Orthodoxy does not possess its own eisodikon.

[23] (736) Because of the apodosis, we have designated the kontakion of the feast (see #967, F.).

[24] (737) For the regulation of this case, we have taken into account the related regulation of the 3^rd Case of TME (##12-18, p. 210-212); that is, when the feast falls on the 3^rd Sunday of Great Lent, as well as the corresponding cases of the other Typika.  However, we have set the elements of the Annunciation first, wherever possible, due to its superiority (see note 732).  We have employed our own judgment in ordering the forefestal elements with the commemoration of St Theodore, as no relevant regulation is contained in any Typikon.

[25] (738) According to TD (p. 264), TKw (p. 118) and TPh (p. 115).

[26] (739) TK (p. 93) and TME (#16, p. 211) omit the triadic canon, when the feast occurs on Sunday. However, this omission is only justified when the all-night vigil is celebrated as all of the monastic Typika provide for the feast. In this case, Midnight service is not celebrated. So, when the all-night vigil is not celebrated, seeing as the elements of the Octoechos are chanted, the triadic canon must also be chanted, as also takes place in the other feasts of the Mother of God and in the feast of the Circumcision of the Lord. TR designates it this way as well (p. 567).

[27] (740) See #967, F.

[28] (741) We have described the correct order of the 9^th ode and have placed in brackets the elements not provided for in TME (#16, p. 211), which as usual only designates the 9^th ode of the feast.

[29] (742) TK (p. 94) and TME (#16, p. 211) omit Most blessed art thou… in contrast to the other feasts of the Mother of God. TP (p. 170) and TR (p. 568) agree with our solution. TKw (p. 119) and TX (p. 247) designate Glory… of the Triodion; Both now… Most blessed art thou… TPh (p. 117): Glory… of the Triodion; Both now… of the feast.

[30] (743) See #967, E.

[31] (744) We have designated the stichera in accord with TD (p. 265). TME (#18, p. 212) designates only those of the feast and of the archangel. TR (p. 569) designates at the lamp-lighting psalms the 3 prosomoia of the Triodion, those of the feast to 4 in number, and 3 of the archangel; and at the aposticha the idiomelon of the Triodion with the martyrikon. We do not deem this solution to be out of line for the lamp-lighting; however, at the aposticha, it would be possible to chant the idiomelon of the Triodion once and then those of the feast.

[32] (746) This is designated by TME (#19, p. 212), TD (p. 205), and TX (p. 242), as it regards the 3^rd Sunday of Lent.  TKw (p. 114) is not out of line in designating that the forefeast be chanted by anticipation on Saturday. If this takes place, then the 3^rd Case (##990-993) would be observed for the 1^st Saturday, and the 13^th Case (##1037-1040) for the 3^rd Saturday. Finally, the Mikron Typikon, (being published now for some years) applying the 10^th Case of TME (##30-31, p. 216), designates a joint chanting of the forefestal service with that of the 1^st Sunday of Great Lent, as follows: At O Lord, I have cried… 4 resurrectional stichera, 3 forefestal, and 3 from the Triodion. Glory… of the forefeast The Theotokos heard a tongue… (according to us, the more correct is of the Triodion, The grace of truth hath shown forth… Both now… the 1^st theotokion of the mode. Aposticha of the resurrection. Glory… of the Triodion Advancing from ungodliness…; Both now… of the feast Today Gabriel announceth… Apolytikia: the resurrectional, that of Orthodoxy, and the forefestal. The same at The Lord is God… Canons: the resurrectional, the forefestal, and that of the Triodion. After the 3^rd ode, the resurrectional kontakion and oikos; then the sessional hymns of the feast and, instead of the theotokion, the forefestal. Exaposteilaria: resurrectional, of the feast, and the forefeast. At the praises: 2 resurrectional, 3 forefestal, and 3 festal. In the liturgy, after the entrance, the resurrectional apolytikion, that of the forefeast, that of the feast, and that of the temple. The forefestal kontakion, At the great Archangel’s voice… (Mikron Typikon 2000, Athens 2000, p. 5-6 and 135-136). All the rest according to the usual order for the 1^st Sunday of Great Lent (##1721-1725). We find this solution also to be accurate and workable.

[33] (747) According to TD (addendum after p. 266). TME (#20, p. 213) designates O Theotokos Virgin…, etc. TR (p. 543) calls for the forefestal apolytikion first and then O Theotokos Virgin…, etc.  See related, #729, B.

[34] (748) See the previous note.

[35] (749) See note 716.

[36] (750) See note 716 for this also.

[37] (751) See #976, C.

[38] (752) The stichera according to TP (p. 172) and TAS (ch. 21), which however designates 5 stichera of the feast in order to meet the total number of 10. Toward this same goal, TD (p. 238) designates also the aposticha of Little Vespers.

[39] (753) See note 726.

[40] (754) TME (#8, p. 208) designates the Apostle and Gospel of the archangel. But the service of the archangel is not festal. For this reason, we have designated the readings for the day, as occurs for all apodoses. For the same reason, we have omitted also the apolytikion of the archangel in the Liturgy, which TME also follows, as it does not designate it for Vespers and Orthros.

[41] (755) See note 727.

[42] (756) TME (#6, p. 208) designates the koinonikon of the archangel. But since the service of the archangel is not festal, we have designated the koinonikon of the feast on the apodosis, as does TR (p. 562).

[43] (757) See note 716.

[44] (758) The ever-memorable typologian, G. Bekatoros, maintains, “the service of the saint is not chanted with the service of an immoveable great feast of the Master or of the Mother of God, either on the chief day of the feast, or on its apodosis.” He cites as the only exceptions, the apodoses of the feast of the Entry of the Mother of God and the Meeting of our Lord. These do not lose their sharpness in establishing the aforesaid rule. The service of St Catherine is chanted along with the service of the feast of the Entry of the Mother of God, and when the service of St Charalambos, February 10, occurs on the Saturday before Meatfare, it is chanted by anticipation on the 9^th with the service of the apodosis of the Meeting (Taxis 1962, note 54, p. 76-77). [By analogy with the same case of the apodosis of the feast occurring on the 4^th Sunday of the Great Lent, TME designates that the service of St John of the Ladder be said in Compline. Following other cases of similar nature, due to the impracticality of this rule in parishes, the service of St Gregory could be transferred to the day before; namely, Saturday.]

[45] (759) See the previous note.

[46] (760) TME (#13, p. 210) designates the martyrika only. However, these cover only one versification. TD (p. 263) designates only that of the feast for both versifications. We have judged it to be more correct to combine both solutions, seeing as sessional hymn for the tetraode will be chanted. (See also G. Bekatoros, Taxis, 1973, p. 107).

[47] (761) According to TD (p. 269), TP (p. 171), and TPh (p. 115).

[48] (762) See note 739.

[49] (763) See #967, F.

[50] (764) See note 741.

[51] (765) TME (#28, p. 216) omits Most blessed art thou… here as well. See also note 742.

[52] (766) See #967, E.

[53] (767) TME (#31, p. 216) omits the canon of the saint of the Sunday, without justification, while it designates the versperal stichera and the apolytikion for the saint.

[54] (768) See also notes 731-736.

[55] (769) According to TD (p. 262) and TR (p. 565).

[56] (770) See note 760.

[57] (771) TME (#13, p. 210) designates also stichera of praises. But when The Lord is God… is chanted on Saturday, it is not as a consequence necessary to chant stichera at the praises (see #163).

[58] (772) See note 123.

[59] (773) See note 732.

[60] (774) According to TD (p. 264), TKw (p. 118) and TPh (p. 115).

[61] The Lenten Triodion, p. 337ff contains an error. The canon of the Cross for this Sunday is chanted in the first mode, to the special melody of the paschal canon. These melodies are not an indication of the irmoi to be chanted. Therefore, do not chant the irmoi of the paschal canon here; instead, the irmoi to be chanted are the katabasiae given at the end of each ode.

[62] (775) Only TK (p. 92) and TME (#16, p. 211) designate the katabasiae Moses the servant of God prefigured… All the other Typika designate the katabasiae of the feast (TAS ch 31, TD p. 264, TP p. 170, TKw p. 118, TX p. 246, and TPh p. 116). This is more natural, seeing as the canon of the feast is chanted last. TR (p. 568) designates the katabasiae of both the feasts.

[63] (776) The regulation of the forefeast in the foregoing case is not dealt with in detail in the Typika at our disposal. We have formulated it according to our judgment, conjoining the forefestal service with the afterfestal of the Cross, which cannot be overlooked.

[64] (777) See note 716.

[65] (778) See #967, C.

[66] (779) This regulation was taken from TD (p. 267 and, in more detail, in a hand-written addition given after p. 268).

[67] (780) See note 716.

[68] (781) See #967, C.

[69] (782) There is no sense in reading the synaxarion of the Triodion, since the service of St John is not chanted.

[70] (783) See note 734.

[71] (784) TME (#25, p. 214) punctuates the apodosis of the feast at this point. However, this appears to be completely unjustified and out of accord with the order of the apodoses of the other feasts. Since the apodosis is not limited to Vespers, it is logical to extend it to all of the services of the liturgical day.

[72] (785) See #967, F.

[73] (786) TME (#32, p. 217) designates the alphabetical stichera at the aposticha, and TD (p. 270) at the aposticha of Vespers of the apodosis. However, we consider it to be more logical to arrange these as they are chanted on Wednesday.

[74] (787) See note 730.

[75] (788) See note 716.

[76] (789) TD designates that the Great Canon be chanted in Orthros of Thursday, as customary. However, it points out that, according to the ancient Typikon of the monastery, the Great Canon in this case is chanted by anticipation on the Thursday of the 4^th (Fourth!) Week. TME (#32, p. 217) sets the canon in the evening of Monday of the 5^th Week; however, at the end of this case (p. 219), it points out that “in the year 1881, under the patriarchate of Joachim III, the feast of Annunciation fell on Wednesday of the 5^th Week and the Great Canon was chanted by synodical decree on Wednesday evening, after the dismissal of Vespers of the apodosis of the feast” with Little Compline. We have followed this solution as more natural and more logical. Wherever it is the custom to chant the Great Canon with Orthros, the relevant regulation (#1756) would be observed. Thus, only the alphabetical prosomoia would be transferred, but not the Great Canon.

[77] (790) We have followed the regulation of TD (p. 272) in this case as it is more accurate. The other monastic Typika simply designate that the Great Canon be chanted ahead by anticipation, but without going into detail.

[78] (791) TME (#36, p. 219) sets the Great Canon with Little Compline on Tuesday evening. However, in accord with the opinion of the ancient Typika, when the Annunciation falls on the Thursday of the 5^th Week, the Great Canon is chanted in Orthros on Tuesday. So, if it be chanted with Compline, this would be Monday Compline, not that of Tuesday.

[79] (792) According to TD (p. 272), the compunctionate troparia Have mercy on us, O Lord, have mercy on us…, etc., are displaced by the kontakion My soul, O my soul…

[80] (793) See note 716.

[81] (794) TME (#37, p. 220) sets the Great Canon in the evening of Wednesday with Little Compline, thus making room for it in the forefestal services, as also in the foregoing case. Now, TR (p. 546-547) designates the Great Canon according to the ancient order in Orthros of Thursday, conjoining the forefestal service with that of the Triodion and the Great Canon. We have preferred also here the regulation of TD (p. 273) as more natural and more logical.

[82] (795) According to TR (p. 572). However, we have designated the antiphons, the eisodikon and the koinonikon of the feast, seeing as the service of the Akathist lacks anything special for these.

[83] (796) See note 716.

[84] (797) See #967, C.

[85] (798) TD (p. 274) adds also the prosomoia of the Akathist; namely Revealing the pre-eternal counsel… (Triodion, p. 420). But these will be chanted also in Great Vespers. So, for this reason we have viewed this as redundant here. In any case, all the hymns of the service of the Akathist (except for the canon) are borrowed from the service of Annunciation. And so also the very lovely prosomoia of Little Vespers can be considered also appropriate for the Akathist.

[86] (799) Only TK (p. 99) and TME (#43, p. 222) of all the Typika place all of the stases of the Salutations after the exclamation By the mercy and compassions… (that is, after the Prayer of Intercession): namely, the first two stases before the canon and the remaining two stases after the 3^rd and 6^th odes. All the other typika place the first two stases after the first two versifications, and the remaining two stases after the 3^rd and 6^th odes (TAS aporoumena ch 34, TD p. 273, TP p. 172, TKw p. 120, TPh p. 118-119, TX p. 248, TR p. 573). We also have followed this correct order. Now, the Typika disagree with one another regarding the sessional hymns of the feast. TAS, TD, TP, and TR omit the sessional hymns of the first two versifications. TKw appoints them before To thee the champion leader… TPh sets them after the corresponding stases of the Salutations, while the regulation of TX is unclear. TK and TME designate all of the sessional hymns of the feast, in order. From these varied regulations, we have found the regulation of TKw to be more natural and have applied it.

[87] (800) All of the monastic Typika also insert the canon of the Akathist and this is definitely correct. However, for the sake of abbreviation in the parishes it is possible for only the canon of the feast to be chanted, as TK and TME designate. For this reason, we have indicated the canon of the Akathist within brackets to show this as a preference.

[88] (801) Since the festal prosomoia Coming to reveal to thee… will be chanted also in Great Vespers of the feast, and the doxastikon Today is revealed the mystery… at the praises of the feast, and since the prosomoia of the forefestal Vespers, The great mystery that was hid… will be chanted in the praises of Saturday, it would not be incorrect to chant the prosomoia of Little Vespers Inclining unto His own tender compassions… in this present Vespers. Glory… both now… In the sixth month the chief commander… (Menaion, p. 103).

[89] (802) TME (#48, p. 224) designates only the troparia from the forefestal canon, while TD (p. 275) only those from the canon of the Akathist. We have considered the combination to be agreeable to the order of all such similar cases.

[90] This is the short idiomelon; note that the longer one which begins with the same words is chanted at Both now…

[91] (804) We have followed the regulation of TD (p. 278) with respect to the vesperal stichera and their doxastika. TME (#20, p. 225) sets the stichera of the Annunciation before the idiomelon of the day, and designates the longer idiomelon, Having completed the forty days that bring profit to our soul, let us cry… as the doxastikon.

[92] (805) Only in this present case does TME designate the aposticha of Little Vespers of the feast, Gabriel chief of heaven’s hosts… but TD designates the stichera of the praises of the feast. In order that we might be in agreement with the foregoing cases, and also to the order of apodoses of feasts, we have designated the stichera of Great Vespers and have judged it very reasonable to add also the doxastikon of Lazarus.

[93] Both TME (#50, p. 226) and TD (p. 278) designate this canon in Little Compline and this is surely correct. Those wishing to observe the accurate order can celebrate Little Compline after the dismissal of Vespers. The canon will be chanted in Compline and the kontakion of Lazarus is said, Christ the joy of all… (Triodion, p. 483). In those parishes which do not serve Little Compline, the order given above is to be observed.

[94] (807) TME omits the apolytikion of Lazarus. However, seeing as the stichera and the doxastika of Lazarus were chanted, it is logical also to chant his apolytikion, as TD correctly designates.

[95] (808) TME (#21, p. 266) designates the stavro-theotokion at the aposticha. But on a forefestal day, there is no place for stavro-theotokia.

[96] (809) See note 716.

[97] (810) TK (p. 102) and TME (#51, p. 226) designate this, but with Little Compline. However, on Thursday evening Great Compline is celebrated. There is no reason to replace this with Little Compline. TAS and TD are silent regarding the canon and TP (p. 173) arranges it in the Presanctified of Friday after the prayer behind the amvon. But this placement is unsuitable for parishes. TX (p. 251) leaves the canon in its place, in Friday Compline. But this solution is not so suitable for parishes which do not serve Compline. So for this reason we have preferred the solution of TK and TME (however, with Great Compline, as TR also designates at p. 577), given the fact that the whole week before Palm Sunday has a forefestal character of the feasts of Lazarus and Palms.

[98] (811) TAS (ch 21 and aporoumena ch 36) and TR (p. 575) expressing the ancient order designate only one Vespers with the Presanctified and begin the Vigil with Great Compline, in which the litia and the aposticha of the feast are chanted (see note 718). TM also designates something similar (p. 222). TD (p. 278), TP (p. 173), TPh (p. 121-122), and TX (p. 251-252) provide for two vespers, Little with the Presanctified, in which the hymns of St Lazarus are chanted, and Great in which only the hymns of the feast are chanted. In contrast, TKw (p. 122) designates only the elements of Annunciation at Little Vespers and those of both feasts at Great Vespers. TK (p. 102) and TME (#52, p. 226) provide for only one vespers, without Presanctified, as they do in all cases.

[99] (812) This is designated by TD (p. 279), TX (p. 252) and TR (p. 576). TK and TME omit these (obvious because for the feast of the Mother of God), while the other Typika are silent. We do not think that this omission is justified, since they are provided by the service of Lazarus which in general has a resurrectional character. The omission of the resurrectional evlogitaria, when a feast of the Mother of God falls on a Sunday, is not correct, as we have already indicated (see note 65).

[100] (813) See #967, F.

[101] (814) TK (p. 103) and TME (#53, p. 227) are silent about Holy is the Lord…, perhaps considering it as understood. TAS (op. cit.), TD (p. 279), TP (p. 174), TPh (p. 123), TKw (p. 123), and TR (p. 576) clearly designate the same as described above.

[102] (815) We have designated the doxastika in almost complete agreement with all the typika. TP (p. 174) designates the Glory… of Lazarus, A great and marvelous wonder…; as the others. However, it alone designates at both now… Most blessed art thou…

[103] (816) TK (p. 103), TME (#54, p. 227), TX (p. 253) and TR (p. 577) designate the apodosis in this way. TD (p. 279) designates the apodosis in Little Vespers, but this is not practical in the parishes.

[104] (817) TAS, TP, TX, and TPh designate nothing concerning the services of the paramon in this case. TD (p. 280-281), TK (p. 104) and TME (#55-58, p. 228-229) totally agree in arranging things as in this present volume.  TR (p. 551) diverges only in the stichera of the praises, in which it calls for 7 idiomela of Lazarus and one of the day, The Theotokos heard a tongue…

[105] (818) TK (p. 104) and TME (#56, p.228) designate only the 9^th ode of Lazarus.

[106] (819) TME designates only the troparia of Lazarus at the makarismoi; however, TK and TD correctly designate also those of the forefeast.

[107] (820) Regarding the number of stichera we have observed the order of TME (#58, p. 229) and TK (p. 105) as being more appropriate for parishes. However all the other Typika designate 10 stichera; namely, 6 of the feast and 4 for Palms. TP (p. 174) alone designates 5 each.

[108] (821) TK and TME (op. cit.) designate only the doxastikon of Annunciation, while all the other Typika designate both doxastika.

[109] (822) TAS (ch 21), TK (p. 281), TP (p. 174), and TR (p. 577) designate all the readings of both feasts; i.e., eight in all, but TX (p. 252) and TKw (p. 124) call for three readings for each feast. For the sake of abbreviation, we have followed the order of TK and TME; however, we have designated the special reading for the feast from Exodus (see #967, D).

[110] (823) TX and TKw designate the aposticha of Palms, while all the other Typika designate those of Annunciation.

[111] (824) In order to avoid repeating the idiomelon Today the grace of the Holy Spirit…, we have designated the 3^rd sticheron of the aposticha of Palms, which, as a group, are omitted.

[112] (825) TME (#58, p. 229) designates the dismissal of Palms. This would be correct, if we accept the fact that the feast of Annunciation lacks a special dismissal. However, seeing as we have designated such a special dismissal in this volume (see note 721), and seeing as the feast of Annunciation has precedence over that of Palms, its dismissal ought to be preferred. Thus, the dismissal runs as follows:

[113] (826) Only TK (p. 106) and TME (#59, p. 229) designate at Orthros the Gospel of the feast, the one assigned to the Liturgy, and the Apostle and Gospel of Palms in the Liturgy. All the other Typika designate the Gospel of Palms for Orthros and the Apostle and Gospel readings for both feasts in the Liturgy (TAS op. cit., TD p. 281, TP p. 179, TKw p. 124, TX p. 254, TPh p. 124 and TR p. 578). This is certainly not observed today in the parishes. But this does not prevent the correct order from being observed in Orthros, for the Gospel of the Annunciation from being preferred as this feast, Annunciation, has precedence, and for both Apostle readings from being read. We have observed this order in the present volume.

[114] (827) All these agree in this order: TAS, TD, TX, TP, TPh, TKw, and TR. Now, TK and TME designate only the katabasiae of the Triodion. Seeing as the two-fold katabasiae are chanted at other feasts, we do not see the reason why this ancient order should not be observed here also. However, if a single set of katabasiae is chanted, those of Annunciation ought to be preferred due to the precedence of this feast. See #90 concerning the order for chanting two-fold katabasiae.

[115] (828) This, according to most of the Typika. Only TK and TP call for 4.

[116] (829) TAS, TD, TKw, TPh and TX, according to the ancient order, designate typika and makarismoi; but TK, TP and TR call for the antiphons of Palms. TME alone (#60, p. 229) designates the antiphons of Annunciation, but with the refrain for the 3^rd antiphon, Giving us before Thy Passion… This last item is noticeably inconsistent. Combining the solutions given above, we have designated to antiphons of one feast and one of the other. Such a solution was not unknown in the older era (see not 219). However, we preferred that of the Annunciation for the 3^rd antiphon so that its eisodikon would be chanted as a continuation. This is in accord with what is designated in all of the Typika.

[117] (830) The cases of an occurrence of Annunciation during Holy and Great Week in general presents in the newer Typika a deviation from the ancient order.  TAS (ch 31 and aporoumena ch 38-43), expressing the ancient order, on all days of Great Week provides for the joint chanting of the services of the day and of the feast. TX (p. 255ff), TM (p. 206ff) and TR (p. 580ff) follow the same order. TD (p. 282-289), TP (p. 175-184), TPh (p. 120ff) and TKw (p. 125ff) limit the joint chanting of services to the three last days (Great Thursday, Friday, and Saturday), while, for the first three days they provide for an unmingled service of the feast and handle the elements of the Triodion in various ways. Finally, in TK (p. 109) and TME (#69, p. 234), the transfer of the feast to the Sunday of Pascha is validated (a dominant practice in the parishes from the 18^th century onward), when the Annunciation occurred on Great Friday or Saturday. So the joint chanting of the feast with the service of the day was limited to Great Thursday. We have kept this reconfigured order as a convenience for the parishes. However, in the Presanctified of the paramons we have designated a joint chanting of the services, which very thing TME provides for in the introductory note (p. 205). However, this does not apply in all the cases in particular (see TME, case 21 and 22, p. 232). Likewise, we have designated a joint chanting also in the Vespers services of the apodosis of the feast in these cases, following the hagioritic Typika. In this fashion we make up in part for the omission of the service of the Triodion. Finally, it must be pointed out that the forefestal service is omitted in all of the cases which follow.

[118] (831) As designated by TAS (aporoumena ch 38) and TR (p. 580).

[119] (832) TKw (p. 125), TPh (p. 126) and TD (p. 282) designate the hymns of Palm Sunday at Little Vespers and those of Annunciation at Great Vespers. This solution, although logical in every respect, seeing that also at Orthros only the service of the feast of Annunciation is chanted, cannot be applied to parishes. So, by necessity, at Vespers also the elements of Palms will be chanted through the apodosis of this feast. Nonetheless, however, we hold the opinion that it would not be out of place to apply the solution of #1104 for the feast of Annunciation in the present case through the apodosis of the feast of Palms; that is, the feast of Palms would be given up at the 9^th Hour, and from Vespers onward the unmingled service of the Annunciation would be chanted.

[120] (833) We have designated the stichera and doxastika of Vespers according to TD (p. 283), TPh (p. 121) and TKw (p. 125). TP (p. 176) and TX (p. 256) designate them differently.

[121] (834) The readings are designated by TD (p 283), TX (p. 256), TP (p. 176), TPh (p. 121) and TKw (p 126). The last three of these call for the Gospel reading alone.

[122] (835) TME does not designate the triodic canon in the present case, but it does so in the next two cases (##63-64, p. 231-232).

[123] (831) As designated by TAS (aporoumena ch 38) and TR (p. 580).

[124] Thus, from the Triodion: As the Lord went… twice, then We have come… from the praises and O Lord, the mother…, O Lord, teaching…, and O brethren let us fear…, to make 6 in all.

[125] Same pattern as in the previous note (141), repeating the first, etc.

[126] Thus, from the Triodion: Into the splendour… twice, then I slumber in slothfulness… from the praises and Come O ye faithful…, When Thou shalt come…, and O Bridegroom, surpassing all…, to make 6 in all.

[127] (837) TME (p. 233, note 2) says that the elements of the day have precedence in this case and the elements of the feast of Annunciation follow, where possible. TK (p. 108) also follows the same order. However, all the other Typika put the elements of the feast of Annunciation first, even in this case. We too have observed this order.

[128] (838) TK (p. 107) and TME (#65, p. 232) are alone among all the Typika in designating here the stichera of Vespers of Great Thursday, In haste the council of the Jews… and the doxastikon Truly is Judas to be numbered…, perhaps because these will not be chanted either in Orthros or in the Vespers of the apodosis which is celebrated as an unmixed service according to these Typika, and it completely omits the elements of the feast of Little Vespers. Following the ancient order testified to by the other Typika, we have designated these stichera at the Vespers of the apodosis, and in the Presanctified of Great Wednesday the stichera of this day, as we also did in the foregoing cases (26^th, 27^th, and 28^th).

[129] (839) This is designated by all of the Typika except TK and TME, which designate only the apolytikion of the feast, thrice.

[130] (840) TME (#67, p. 233) designates “only the sessional hymns of the feast, in order.” But given that there is no versification of the Psalter on this day, there is no place for the sessional hymns of the first two versifications. Only those after the polyeleos are used.

[131] (841) TK and TME (op. cit.) designate only the canon of the feast!

[132] (842) TK and TME designate katabasiae of the feast, while TAS (aporoumena, ch. 41), TP (p. 178) and TR (p. 587) designate those of the day. However, most call for two-fold katabasiae (TD p. 284, TX p. 262, TKw p. 128, and TPh p. 131).

[133] (843) TK and TME designate only O ye faithful let none who is uninstructed… twice and then those of the feast, to 4 in number. TAS designates only those of the feast, since it keeps the aposticha in its place as also does TR (p. 588). TX (p. 262) designates the other set of stichera; that is, here, those of the praises itself, In haste the council of the Jews… and in Vespers of the apodosis, those of the aposticha Today the evil Sanhedrin…

[134] (844) According to TP (p. 179), TX (p. 263), TPh (p. 132), and TKw (p. 129).

[135] (845) The transfer of the feast of Annunciation in this case and in the following one was most likely instituted somewhere after the middle of the 18^th century. It was validated by TK (p. 109) and TME (p. 234) and explained by them as follows: “The Holy Great Church of Christ from of old and henceforth, as we have received it from patriarchs and hierarchs, when She looked down upon the disagreement and confusion which occurred in the churches both in cities and in towns, took up a concern also for the great festival of the Annunciation. Indeed, in order to bring a resolution to a seeming anomaly, especially in the hearing of the simple people who do not understand the deep things of the Spirit, She arranged for the transfer of the feast of Annunciation, should it fall within these two mournful days, to the chief day of Pascha, in order that joyful things with joyous voices may be sung and chanted together, excluding by economia the mixture of things radiant with things mournful and lest things in contrast be shown amidst Today He is suspended on the Tree… and Today there are glad tidings of joy…; or, Tears of lamentation, the pure Virgin… with From heaven Gabriel brought the good tidings… Now as we have said, this is only for the churches in the cities and towns, with the monastic Typika unaltered and remaining untouched and undisturbed due to piety toward their founders and fathers, and due to the difference in the monastic way of life and of their higher conduct” (TK and TME, op. cit.). We have applied this newer order in the present volume. However, for historical reasons and for the sake of the monasteries which perchance would wish to observe the ancient order, we append this within brackets and in smaller printface as we follow chiefly TAS (ch 21 and aporoumena ch 42) which expresses the older order. We indicate the differences worthy of note in contrast to the other Typika. It must be pointed out that TPh (p. 151) makes mention of “a recently printed Typikon” which designates the transfer of the feast to the Tuesday of Renewal Week; however, it condemns this custom as “irregular” and “a heresy”(!) and insists that the feast be festally observed on whatever day it may fall.

[136] (846) TD (p. 285-286), TPh (p. 133-134) and TKw (p. 129-130) provide for two Vespers: the first one with the Liturgy of Basil the Great, in which they designate the stichera of the day and those of the Little Vespers of the feast and only the scriptural readings of the Triodion, and the other Vespers in the Vigil, in which they designate only the stichera of the feast.

[137] (847) TAS (op. cit.), TX (p. 263), TKw (p. 214) and TR (p. 590) omit Compline and begin the Vigil at The Lord hear thee…

[138] (848) We have set forth the order of the Gospels and of the whole service according to TAS (op. cit.), with which these also agree: TX (p. 263-265), TM (p. 215-216), TP (p. 180) and TR (p. 590-591). But TD (p. 286), TPh (p. 134-136) and TKw (p. 130-133) break in with the Great Doxology and change the positions of the Gospels, thus altering the structure of the service.

[139] (849) TAS does not designate polyeleos, rather it calls for the anabathmoi straightway.

[140] (850) According to TAS and TR (p. 592), only the kontakion of the day. It must be noted that according to TE (p. 439), “we do not chant the Hours, and we omit both the troparia and the Gospels of the Hours through the feast.”

[141] (851) TE (p. 440), following the ancient order, designates the Liturgy of the Presanctified.

[142] (852) The Typika are silent about this. Only TR (p. 593) designates We have seen the true light… But since this is not said before Pentecost, on our own we have designated Remember also us, O compassionate One… as suitable for this day on which, according to the synaxarion we celebrate the commemoration of the good thief.

(853) TD (p. 287) after the 9^th Hour calls for the Divine Liturgy without Vespers according to the usual order, and in Vespers it calls for the elements of the Triodion only.  TP (p. 181) also follows the same order, but in Vespers it inserts also, and only here, the vesperal stichera of the feast and not also in the aposticha. TKw (p. 133), TPh (p. 137) and TX (p. 264) also separate Vespers from the Liturgy; however, they designate also the doxastikon of the feast at the aposticha and also its apolytikion.

[143] (854) This is designated only by TM (p. 217). However, we have viewed this as indispensible, as there is not other suitable spot in the service for the bringing forth of the epitaphios.

[144] (855) See note 845.

[145] (856) TD (p. 287-288) provides for the celebration of two Vespers also in this case.  In the first, it gives the stichera and doxastika of Little Vespers of the feast and appoints only the scriptural readings for the day. In the second, it appoints all the elements of the feast, only. Likewise, both TPh (p. 138) and TKw (p. 135) provide for two Vespers.

[146] (857) TAS (aporoumena, ch. 43), TX (p. 268), TM (p. 228), and TR (p. 594) omit Compline as is does on Great Friday; see note 847.

[147] (858) TAS designates only those of the day. All of the other Typika designate two-fold katabasiae.

[148] (859) According to TP (p. 183) the stichera of the day have precedence as “they carry the mark of a Sunday.”

[149] (860) Instead of these, TR (p. 595) designates the idiomela of the aposticha In the sixth month… not incorrectly, since these were not chanted in the Vespers of the feast.

[150] (861) See note 458.

[151] (862) TPh (p. 142) designates the Liturgy separately, after the 9^th Hour according to the usual order, and then Vespers as follows: At O Lord I have cried… 4 resurrectional stichera, 3 for Great Saturday and 3 for the feast. Glory… Moses the great mystically…; Both now… Gabriel the Archangel was sent… Entrance, Gladsome light…, the 15 scriptural readings of the day and the Hymn of the three Children. The ektenia, etc., aposticha and doxastikon of the feast of Annunciation and its apolytikion thrice.

[152] (863) See note 458.

[153] (864) TK (p. 110) and TME (#70, p. 235) designate the reading of Genesis And Jacob went out from the well of the oath… The reason why we have preferred the reading from Exodus has been explained in the introductory remarks (#967, D).

[154] (865) The old order requires that the readings be read in series: the 1^st reading of Great Saturday, the five of the feast, and the remaining ones for Great Saturday. But in the parishes it is not possible to have 20 readings. For this reason, we have followed the order established by TK and TME for the sake of abbreviation.

[155] (866) TPh (p. 143) provides for two vespers services, as also in the preceding case; the one with the Liturgy in which it designates the hymns of the day and the readings and the other in the Vigil, in which it designates the elements of the feast of Annunciation.

[156] (867) TK (p. 111), TME (#71, p. 236), and TX (p. 271) designate the megalynarion Proclaim, O earth, the good tidings of great joy… before Thy resurrection… But we think that this has no place here.

[157] (868) All the Typika are in agreement on this, with TK (p. 111) being no exception. They all designate two-fold katabasiae. Only TME (#71, p. 236) designates only those of Pascha.

[158] (869) TP (p. 185) and TX (p. 271) ignore the hypakoe; TD (p. 290) excludes it. However, all the other Typika designate it.

[159] (870) The monastic Typika designate the reading from Luke, At that time Mary arose…, since in the Liturgy they designate the Gospels of both feasts. However, as this order is not observed in the parishes, it is reasonable that the Gospel of the Liturgy for Annunciation be read here, as TME (#71, p. 236) designates.

[160] (871) TAS, TD, TPh (p. 146) and TKw (p. 140) designate only Having beheld the resurrection of Christ… and Jesus, having risen… and then immediately the remainng odes of the canons. They are silent about the pentekostaria, Through the intercessions of the Theotokos…, etc., which were probably inserted later by analogy with the other cases of the feast.

[161] (872) All the Typika designate this. Only TK (p. 113) and TME (#72, p. 236) designate the antiphons of Pascha and the eisodikon of Annunciation. But this is logically and historically inconsistent, as we have pointed out elsewhere (note 101), especially for Pascha, the feast of feasts.

[162] (873) Concerning the apodosis of the feast in this case, most of the Typika are silent. Only TPh clearly designates that, “on Great Sunday evening we say the vesperal stichera and doxastika of both the Annunciation as well as of the resurrection; likewise with the aposticha as well. And thus we give up the feast of Annunciation.” TD (p. 293), TME (#76, p. 238), and TR (p. 602) designate the apodosis at Vespers, when the feast occurs on Monday, Tuesday, or Wednesday of Renewal Week. In conclusion, it is logical that this order be observed also in this present case. So we have designated the elements of the apodosis by analogy with these regulations.

[163] (874) TME (#73, p. 237) alone designates 4 resurrectional and 4 festal, while in the same case at the apodosis it designates 4 resurrectional and 6 festal (TME #76, p. 238).

[164] (875) According to TP (p. 187).

[165] (876) Concerning the litia in this case, TME says nothing, while TAS (aporoumena, ch 45), TR (p. 186), TPh (p. 148), TKw (p. 143), TX (p. 274) and TR (p. 600) place the litia in Vespers according to the usual order of vigils. TD (p. 292), however, begins the Vigil after Vespers with Compline of Renewal Week and places the litia in that. Since the Compline of Renewal Week is similar to Midnight service, it follows that it is possible and even fitting in this service to locate the litia, when a vigil is not celebrated, as it is placed in the customary Midnight service. TD (p. 299) designates this accurately in the feast of St George, when it occurs in Renewal Week.

[166] (877) These are not provided for by TK and TME; however, these are designated by all the monastic Typika (TD p. 292, TP p. 187, TPh p. 149, TKw p. 143, TX p. 275, and TR p. 601).

[167] (878) Most of the Typika are silent about this item, perhaps leaving it understood that the irmos of the 9^th ode of Pascha ought to be chanted. However, since we are no longer dealing with the chief day of Pascha, we find the regulation of the following Typika to be logical: TME (#75, p. 238), TX (p. 275), and TR (p. 602). It designates the irmos of the 9^th ode of Annunciation. So we have designated also for the koinonikon, however allowing also that of Pascha as optional.

Tags: Annunciation, Greek Orthodox typikon