Leavetaking of the Nativity of Christ
Our Holy Mother Melania the Younger of Rome (439)Saint Zoticus, Cherisher of the Poor and Servant of Lepers (4th c)St Theophylact, Archbishop of Ochrid (ca. 1126)
Divine Liturgy
Hebrews
§ 321
Hebrews § 321
indicated, that the way into the Holiest of All was not made manifest while the first tabernacle was still standing. It was symbolic for this present time, for both gifts and sacrifices were offered, which could not make the conscience of him who performed the service, perfect, but dealt only with foods and drinks, various ablutions, and regulations for the body, imposed until the time of reformation… And for this reason He is the Mediator of the new covenant, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of the eternal inheritance. For where there is a testament, there must also of necessity be the death of the testator. For a testament is in force after men are dead, since it has no power at all while the testator lives. Therefore not even the first covenant was dedicated without blood. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and goats, with water, and scarlet wool, and hýssop, and sprinkled both the book itself and all the people, saying, “This is the blood of the testament which God hath commanded you.” Then likewise he sprinkled with blood both the tabernacle, and all the vessels of the ministry. And according to the law, almost all things are purged with blood; and without [the] shedding of blood there is no remission. Therefore it was necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
Mark 12.18-27
§ 55
Mark 12.18-27 § 55
Then come unto him the Sadducees, which say there is no resurrection; and they asked him, saying,
Καὶ ἔρχονται Σαδδουκαῖοι πρὸς αὐτόν, οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι, καὶ ἐπηρώτων αὐτὸν λέγοντες·
[Заⷱ҇ 55] И҆ прїидо́ша саддꙋке́є къ немꙋ̀, и҆̀же глаго́лютъ воскрⷭ҇нїю не бы́ти: и҆ вопроси́ша є҆го̀, глаго́люще:
Master, Moses wrote unto us, If a man's brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother.
διδάσκαλε, Μωϋσῆς ἔγραψεν ἡμῖν ὅτι ἐάν τινος ἀδελφὸς ἀποθάνῃ καὶ καταλίπῃ γυναῖκα, καὶ τέκνα μὴ ἀφῇ, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα αὐτοῦ καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ.
ᲂу҆чт҃лю, мѡѷсе́й написа̀ на́мъ, ꙗ҆́кѡ а҆́ще комꙋ̀ бра́тъ ᲂу҆́мретъ и҆ ѡ҆ста́витъ женꙋ̀, а҆ ча̑дъ не ѡ҆ста́витъ: да по́йметъ бра́тъ є҆гѡ̀ женꙋ̀ є҆гѡ̀ и҆ воскреси́тъ сѣ́мѧ бра́тꙋ своемꙋ̀.
Now there were seven brethren: and the first took a wife, and dying left no seed.
ἑπτὰ οὖν ἀδελφοὶ ἦσαν. καὶ ὁ πρῶτος ἔλαβε γυναῖκα, καὶ ἀποθνῄσκων οὐκ ἀφῆκε σπέρμα.
Се́дмь бра́тїй бѣ̀: и҆ пе́рвый поѧ́тъ женꙋ̀ и҆ ᲂу҆мира́ѧ не ѡ҆ста́ви сѣ́мене:
And the second took her, and died, neither left he any seed: and the third likewise.
καὶ ὁ δεύτερος ἔλαβεν αὐτήν, καὶ ἀπέθανε, καὶ οὐδὲ αὐτὸς οὐκ ἀφῆκε σπέρμα. καὶ ὁ τρίτος ὡσαύτως.
и҆ вторы́й поѧ́тъ ю҆̀ и҆ ᲂу҆́мре, и҆ ни то́й ѡ҆ста́ви сѣ́мене: и҆ тре́тїй та́кожде:
And the seven had her, and left no seed: last of all the woman died also.
καὶ ἔλαβον αὐτὴν οἱ ἑπτά, καὶ οὐκ ἀφῆκαν σπέρμα. ἐσχάτη πάντων ἀπέθανε καὶ ἡ γυνή.
и҆ поѧ́ша ю҆̀ се́дмь и҆ не ѡ҆ста́виша сѣ́мене: послѣди́ же всѣ́хъ ᲂу҆́мре и҆ жена̀.
In the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife.
ἐν τῇ οὖν ἀναστάσει, ὅταν ἀναστῶσι, τίνος αὐτῶν ἔσται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα.
Въ воскрⷭ҇нїе ᲂу҆̀бо, є҆гда̀ воскре́снꙋтъ, кото́ромꙋ и҆́хъ бꙋ́детъ жена̀: се́дмь бо и҆мѣ́ша ю҆̀ женꙋ̀.
And Jesus answering said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power of God?
καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς· οὐ διὰ τοῦτο πλανᾶσθε μὴ εἰδότες τὰς γραφὰς μηδὲ τὴν δύναμιν τοῦ Θεοῦ;
И҆ ѿвѣща́въ і҆и҃съ речѐ и҆̀мъ: не сегѡ́ ли ра́ди прельща́етесѧ, не вѣ́дꙋще писа́нїѧ, ни си́лы бж҃їѧ;
For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven.
ὅταν γὰρ ἐκ νεκρῶν ἀναστῶσιν, οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλ’ εἰσὶν ὡς ἄγγελοι οἱ ἐν τοῖς οὐρανοῖς.
є҆гда́ бо и҆з̾ ме́ртвыхъ воскре́снꙋтъ, ни же́нѧтсѧ, ни посѧга́ютъ, но сꙋ́ть ꙗ҆́кѡ а҆́гг҃ли на нб҃сѣ́хъ:
And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?
περὶ δὲ τῶν νεκρῶν ὅτι ἐγείρονται, οὐκ ἀνέγνωτε ἐν τῇ βίβλῳ Μωϋσέως, ἐπὶ τοῦ βάτου πῶς εἶπεν αὐτῷ ὁ Θεὸς λέγων, ἐγὼ ὁ Θεὸς Ἀβραὰμ καὶ ὁ Θεὸς Ἰσαὰκ καὶ ὁ Θεὸς Ἰακώβ;
ѡ҆ ме́ртвыхъ же, ꙗ҆́кѡ востаю́тъ, нѣ́сте ли члѝ въ кни́гахъ мѡѷсе́овыхъ, при кꙋпинѣ̀ ꙗ҆́кѡ речѐ є҆мꙋ̀ бг҃ъ, гл҃ѧ: а҆́зъ бг҃ъ а҆враа́мовъ и҆ бг҃ъ і҆саа́ковъ и҆ бг҃ъ і҆а́кѡвль;
He is not the God of the dead, but the God of the living: ye therefore do greatly err.
οὐκ ἔστιν ὁ Θεὸς νεκρῶν, ἀλλὰ ζώντων· ὑμεῖς οὖν πολὺ πλανᾶσθε.
нѣ́сть бг҃ъ ме́ртвыхъ, но бг҃ъ живы́хъ: вы̀ ᲂу҆̀бо мно́гѡ прельща́етесѧ.
Reader's reference
Divine Liturgy
Prokeimena
The righteous one shall rejoice in the Lord / and shall set his hope on Him.
VHear my voice, O God, when I pray unto Thee.
Alleluia
The righteous shall flourish like a palm tree and shall grow like a cedar in Lebanon.
VThey that are planted in the house of the Lord shall flourish in the courts of our God.
Communion Hymn
The righteous shall be in everlasting remembrance. He shall not fear evil tidings.