It is worthy to eat as you truly bless Thee, the Mother of God, the Ever-Blessed and Most Immaculate and the Mother of our God. We magnify You, the most honorable Cherub and the most glorious without comparison Seraphim, who gave birth to God the Word without corruption, the real Mother of God.
Glory, and now:
Lord, have mercy. (Thrice)
Lord Jesus Christ, Son of God, prayers for the sake of Thy Most Pure Mother, our reverend and God-bearing fathers and all saints, have mercy on us. Amen.
+ We see that after those prayers that in the section “Morning Prayers” are final and are marked with the words “End of prayers”, in the section “Prayers for those who are coming to bed” (in most prayer books) there are some more prayers that more directly relate to going to bed (the prayer of St. John of Damascus is supposed to be read, pointing to the bed; when reading the prayer “May God rise again”, the sign of the cross and the bed are shaded, and four cardinal directions). One of the consequences of this: we can more flexibly adapt the general rule to our own living conditions, to our internal state. So, for some people (or in some circumstances of life), it turns out to be more convenient to read the first part of the prayers for bed the following evening, quite early - perhaps before all the affairs are completely completed - and immediately before going to bed, already near your bed, read the remaining prayers.
The joint reading of bedtime prayers for the future - for example, in a family - can be completed with “It is worthy to eat...” and a general blessing, and prayers starting with the prayer of St. John of Damascus can be read to everyone..., at their bed.
This practice existed in Ancient Rus'. Under Ivan the Terrible in the 16th century, there was a custom to add a few more prayers, literally going to sleep and to his bed (the composition of these prayers did not coincide with ours). /Addition by Archpriest Sergius Pravdolyubov.