The following hymns from the Sunday Matins service are directly related to the Tenth Eothinon Resurrection Gospel (John 21:1-14) read before the Canon, which speaks of the third appearance of the Resurrected Christ to His disciples as they were fishing on the Sea of Tiberias. There are eleven eothina all together, and each Sunday is successively dedicated to one of them, then the cycle starts again. Each of the eleven eothina symbolizes one of the eleven disciples to whom the Lord appeared following His Resurrection.
The first of these series of hymns are the Exaposteilarion with its related Theotokion chanted after the Ninth Ode of the Canon. The word "exaposteilarion" comes from the Greek verb exapostello, which means "to send forth", referring to the sending forth of the apostles to proclaim the gospel throughout the world. In ancient times a chanter was sent out from the choir into the center of the church to chant this hymn to indicate the sending forth of the apostles. The author of the eleven exaposteilaria for each Sunday eothinon was the Roman Emperor Constantine VII Porphyrogennetos (r. 913-959).
Following the Praises (Ainoi) of Matins is the Doxastikon. The word "doxastikon" comes from the Greek word doxa, which means "glory" or "glorification", referring to the fact that preceding the hymn the verse "Glory to the Father and the Son and the Holy Spirit" is chanted. Each doxastikon on Sunday is directly related to one of the eleven Sunday eothina read earlier in the service. The eleven doxastika of Sunday Matins were all composed by the Roman Emperor Leo VI the Wise (r. 886-912).
On the sea of Tiberius, the sons of Zebedee, Nathaniel and Peter, and two other disciples of old were fishing with Thomas. At Christs command they cast their nets on the right side and drew in a multitude of fish. Then Peter recognized him and cast himself after him. When he appeared to them a third time, he showed them bread and fish upon live coals.
O Virgin, entreat the Lord, risen from the tomb on the third day, on behalf of those who praise you and bless you with love. For we all flee to you as a refuge of salvation and a mediator before him. We have indeed become your portion and your suppliants, O Theotokos, and we all look to you for help.
Plagal of the Second Tone
After your descent into Hades, the disciples despaired of your resurrection, as might be expected in your absence, O Christ. They returned to their work; to their boats and nets, but they caught nothing. But you, O Savior, have been revealed as Master of all and commanded them to cast their nets on the right side. Immediately the word become deed, and they caught a great multitude of fish and found an unexpected meal on shore, of which they partook. Now make us worthy to enjoy the same food spiritually, O loving Lord.
Τιβεριάδος θάλασσα, σύν παισί Ζεβεδαίου, Ναθαναήλ τώ Πέτρω τε, σύν δυσίν άλλοις πάλαι, καί θωμάν είχε πρός άγραν, οί Χριστού τή προστάξει, εν δεξιοίς χαλάσαντες, πλήθος είλκον ιχθύων, όν Πέτρος γνούς, πρός αυτόν ενήχετο, οίς τό τρίτον φανείς καί άρτον έδειξε, καί ιχθύν επ’ ανθράκων.
Τόν αναστάντα Κύριον, τριήμερον εκ τού τάφου, Παρθένε καθικέτευε, υπέρ τών σέ υμνούντων, καί πόθω μακαριζόντων, σέ γάρ έχομεν πάντες, καταφυγήν σωτήριον, καί μεσίτιν πρός τούτον, κλήρος γάρ σός, καί οικέται πέλομεν Θεοτόκε, καί πρός τήν σήν αντίληψιν, άπαντες αφορώμεν.
Ήχος πλ. β΄
Μετά τήν εις Άδου κάθοδον, καί τήν εκ νεκρών Ανάστασιν, αθυμούντες ώς εικός, επί τώ χωρισμώ σου Χριστέ οι Μαθηταί, πρός εργασίαν ετράπησαν, καί πάλιν πλοία καί δίκτυα, καί άγρα ουδαμού. Αλλά σύ Σώτερ εμφανισθείς, ώς δεσπότης πάντων, δεξιοίς τά δίκτυα κελεύεις βαλείν, καί ήν ο λόγος έργον ευθύς, καί πλήθος τών ιχθύων πολύ, καί δείπνον ξένον έτοιμον εν γή, ού μετασχόντων τότε σου τών Μαθητών, καί ημάς νύν νοητώς καταξίωσον, εντρυφήσαι φιλάνθρωπε Κύριε.