دليل أسبوع الآلام · اليوم 3 من 8
ثلاثاء البصخة
أمثال الدينونة
في هذه الصفحة
- التاريخ
- المدة
- نحو 3 ساعات صباحًا و3 ساعات مساءً
هذا المحتوى باللغة الإنجليزية
ماذا يحدث اليوم
Holy Tuesday is devoted to the great parables of judgment that Christ taught in the Temple during His final days. The readings center on the Ten Virgins, the Talents, and the Sheep and the Goats - three parables that call the faithful to watchfulness, stewardship, and active love. The Pascha services continue their established rhythm of hours and readings. Beginning in the evening of Holy Tuesday, a new phrase is quietly added to the ‘Thok te tigom’ doxology - the first subtle shift in the week’s liturgical texture as it begins building toward the intensity of Thursday and Friday.
I was hungry and you gave Me food, I was thirsty and you gave Me drink, I was a stranger and you took Me in.
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تُنشر مواعيد خدمات هذا اليوم في الجدول مع اقتراب أسبوع الآلام.
الخدمات وقراءاتها
افتح خدمة لتقرأ ما تتذكره الكنيسة فيها.
Morning Pascha (1st & 3rd Hours)Matthew 25:1–13
The parables of vigilance
Matthew 25:1-13 (Ten Virgins) and 25:14-30 (Talents) dominate Tuesday. The oil that cannot be borrowed at midnight represents the interior life that no one else can live for you - the accumulated work of prayer, repentance, and faithfulness that either exists when the Bridegroom arrives or does not. St. Athanasius of Alexandria, the 20th Pope of Alexandria, connected the Bridegroom of these parables to Christ approaching His Passion: He comes at the hour no one expects, and the question is not whether we know He is coming but whether we are ready when He does. The talents parable extends this - God entrusts gifts and expects return, and the servant who buries his talent out of fear is not cautious but faithless.
Morning Pascha (6th, 9th & 11th Hours)Matthew 25:31–46 · John 2:19
The judgment of the nations
Matthew 25:31-46 (Sheep and Goats) is among the most direct statements Christ makes about the final judgment. “I was hungry and you gave Me food, I was thirsty and you gave Me drink, I was a stranger and you took Me in.” Christ identifies Himself with the least of humanity. The Coptic Fathers read this passage not only as eschatological prophecy but as a description of present reality: Christ is encountered now, in the poor, the imprisoned, the sick. The works of mercy are not conditions for earning salvation but evidence of whether the believer has truly recognized who Christ is.
The Olivet discourse
Matthew 24 on the destruction of the Temple and the signs of the end. Christ speaks these words sitting on the Mount of Olives, looking directly at the Temple that will be razed within a generation. Reading apocalyptic texts during Holy Week is not coincidental - the Cross is the event that divides history. The old covenant ends at Golgotha; the new covenant begins in the Upper Room and is sealed in the blood poured out on Friday. The prophecy of the Temple’s destruction is fulfilled in Christ’s own body: “Destroy this temple, and in three days I will raise it up” (John 2:19).
Evening Pascha
The first addition to the Doxology
Beginning at the 11th Hour of Tuesday evening, a new phrase enters the Thok te ti-gom: “pasoteer en-aghathos” - “my good Savior.” Until this moment, the second verse addressed Christ as “my Lord Jesus Christ.” Now it adds a title of intimacy and need. Pope Shenouda III, the 117th Pope of Alexandria, taught that this addition prepares the heart for what is coming. As the Passion narrative draws closer, the Church’s prayer shifts from declaration to personal plea. The God of power is also “my Savior” - and a Savior is only needed by those who know they cannot save themselves.
The gathering storm
The evening readings begin their shift from parables and public teaching toward the events of the final hours. The chief priests are meeting. The betrayal is being arranged. The Coptic lectionary mirrors this narrative tension precisely: as the Gospel readings move from the Temple courts into the private councils of those plotting Christ’s death, the atmosphere of the services darkens perceptibly. The Church does not rush through this transition. It holds the tension deliberately, letting the weight accumulate hour by hour, because this is how the disciples experienced it - not as a story with a known ending, but as events unfolding in real time.