| е. постоянное первосвященническое облачение (см.: Исх 28. 2-39), и приносил всесожжения за себя и за народ (Лев 16. 23-24). После всесожжений жир жертвы за грех сжигался на жертвеннике (Лев 16. 25), а тело жертвенного животного выносилось за пределы стана и сжигалось (Лев 16. 27) на чистом месте (см.: Лев 4. 12). Согласно храмовому свитку, обряды, описанные в Лев 16. 25, 27, совершались до изгнания козла отпущения (11QTa 26. 6-10, см.: The Dead Sea Scrolls Study Edition/Ed. F. G. Martínez, E. J. C. Tigchelaar. Leiden etc., 19992. P. 1248-1249). В Числ 29. 8-11 указаны дополнительные жертвы, приносившиеся в этот день: «…приносите всесожжение Господу... одного тельца, одного овна, семь однолетних агнцев; без порока пусть будут они у вас; и при них в приношение хлебное пшеничной муки, смешанной с елеем, три десятых части [ефы] на тельца, две десятых части [ефы] на овна, и по десятой части [ефы] на каждого из семи агнцев, и одного козла в жертву за грех, [для очищения вас,] сверх жертвы за грех, [приносимой в день] очищения, и [сверх] всесожжения постоянного и хлебного приношения его, и возлияния их...» Остается неясным, подразумевается ли в этом тексте овен, приносимый во всесожжение от народа Израиля (Лев 16. 5), или имеется в виду добавочное всесожжение (подобно тому, как предписано приносить дополнительную жертву за грех). В ВЗ описание богослужения на Й. К. в эпоху Второго храма предположительно содержится в Неемии книге (Неем 9. 1-3) и в неканонической Иисуса, сына Сирахова, книге (Сир 50. 5-21). В НЗ обряды праздника Й. К. подробно рассматриваются в Евреям Послании (Евр 6-9) в связи с учением об искупительной жертве и о вечном священстве Иисуса Христа (см.: St ö kl Ben Ezra. 2003. P. 180-197). В Деян 27. 9 Й. К. упоминается как «пост». Богословское содержание обряда Главная цель окроплений, совершавшихся первосвященником,- очищение храмового помещения от нечистоты: «...и очистит святилище от нечистот сынов Израилевых и от преступлений их, во всех грехах их. Так должен поступить он и со скинией собрания, находящейся у них, среди нечистот их» (Лев 16. |
| Most saints of Rus came to bear names that were Greek (Alexander, Anastasia, Andrew, Basil, Demetrius, Gregory, Hilarion, Macarius, Nicholas, Peter, Stephen, Timothy, Xenia), Latin (Clement, Constantine, Cornelius, Ignatius, Innocent, Laurence, Longinus, Maximus, Paul, Romanus, Rufus, Silvanus, Sylvester) or Hebrew (Anna, Barnabas, Daniel, David, Gabriel, Isaiah, James, Joachim, Job, John, Matthew, Michael, Timothy), thus reflecting the Cyrillic alphabet that is composed of Greek, Latin and Hebrew letters. However, some saints, as we have noted, bore Scandinavian names, like St.Olga († 969), St.Igor of Kiev and Chernigov († 1147) and St.Oleg of Briansk († 1307), and sanctified them for use in future generations. Others bore and likewise sanctified Slavic names, like Sts Boris and Gleb of Rostov († 1015), St.Vladimir of Kiev († 1015), St.Vsevolod of Pskov († 1138), St.Kuksha of the Kiev Caves († c.1215), St.Mstislav of Novgorod († 1180), St.Rostislav of Kiev († 1168) and St.Yaropolk of Vladimir in Volhynia († 1086). However, beyond mere names, the saints of Rus came from many nations. They came from Hungary, like the three holy brothers, St.George the Hungarian († 1015), St.Moses of the Kiev Caves († 1043) and St.Ephraim of Novotorzhok († 1053); they came from Serbia, like St.Dionysius of Rostov († 1425) and St.Savva of Krypets († 1495); they came from Italy, like St.Antony of Novgorod († 1147), St.Mercurius of Smolensk († 1238) and St.Macarius the Roman († 1550); they came from Lithuania, like St.Rimund (Elisei) of Lavrishev († c.1280), St.Charitina of Novgorod († 1281), St.Dovmont (Timothy) of Pskov († 1299) and Sts Anthony, John and Eustathius of Vilno († 1347); they came from Greece, like St.Joachim of Novgorod († 1030), St.Theodore of Rostov († c.1030), St.Theognost of Moscow († 1353), St.Sergius of Nurom († 1412), St.Patrick of Vladimir († 1430), St.Photius of Moscow († 1431), St.Cassian of Uglich († 1504), St.Lazarus of Murmansk († c. 1550) and St.Maximus the Greek († 1556); they came from Germany, like St.Procopius of Ustiug († 1303), St.Isidore of Rostov († 1474) and perhaps St.John of Rostov († 1580); they came from Bulgaria, like St.Michael of Kiev († 992) and St.Cyprian of Moscow († 1406); they came from Estonia, like St.Isidore and his 72 companions of Tartu († 1472); they were by race Tartar and Turk, like St.Peter († 1290) and St.Abraham of the Volga Bulgars († 1299). |
| 7-nji bap Ezra Iýerusalime gelýär 1-6 Bu wakalardan so Pars patyasy Artakserksi döwründe Ezra Babyldan çykdy. Ol ba ruhany Haruny ogly, Elgazary ogly, Pinehasy ogly, Abyuwany ogly, Bukyny ogly, Uzyny ogly, Zerahýany ogly, Meraýoty ogly, Azarýany ogly, Amarýany ogly, Ahytuby ogly, Sadogy ogly, allumy ogly, Hilkiýany ogly, Azarýany ogly we Seraýany ogludy. Ol Ysraýyl Hudaýy Rebbi Musa beren kanunyndan oat ba çykarýan, ökde mürzedi. Patya oa soran zatlaryny hemmesini berdi, çünki Hudaýy Reb ony goldaýardy. 7 Artakserks patyany patyalygyny ýedinji ýylynda ysraýyl halkyny bir bölegi, birnäçe ruhanylardyr lewiler, ybadathana aýdymçylarydyr derwezebanlary we hyzmatkärleri Iýerusalime gaýtdylar. 8 Ezra Artakserksi patyalygyny ýedinji ýylyny bäinji aýynda Iýerusalime geldi. 9 Ezra birinji aýy birinji güni Babyldan çykyp gaýdypdy. Hudaýyny ýalkamagy bilen ol bäinji aýy birinji güni Iýerusalime geldi. 10 Ezra Rebbi kanunyny öwrenip, ony berjaý etmegi, Ysraýylda onu parzlaryny, hökümlerini öwretmegi ýüregine düwüpdi. Artakserks patyany Ezra beren haty 11 Artakserks patyany Rebbi tabyryklaryndan we Onu ysraýyl halkyna beren parzlaryndan oat ba çykarýan ruhanysy, Ezra mürzä ýazan hatyny nusgasy eýledir: 12 «alary asy Artakserksden Gögü Hudaýyny kanunlaryny ýazýan Ezra ruhana dogaýy salam! 13 Men ýurdumdaky ysraýyl halkyndan ýa olary ruhanylaryndan, ýa-da lewilerden öz meýli bilen Iýerusalime gitmek isleýän her bir adama rugsat berilsin diýip buýurýaryn. 14 Sen patya we onu ýedi geeçisi tarapyndan Ýahudada we Iýerusalimde elidäki Hudaýy kanunyny nähili ýerine ýetirilýändigini barlamak üçin, 15 patya we onu geeçilerini Iýerusalimde mesgen tutýan Ysraýyl Hudaýyna meýletin beren altyndyr kümüni äkitmek üçin, 16 bütin Babyl welaýatyndan tapjak altyndyr kümüi we öz Hudaýlaryny Iýerusalimdäki öýi üçin ruhanylary, halky beren meýletin sadakalaryny alyp gitmek üçin iberilýärsi. 17 Bu pullar seresaplylyk bilen ulanylyp, oa öküzler, goçlardyr guzular, galla we içgi sadakalary satyn alnyp, olar Hudaýyyzy Iýerusalimdäki öýüni gurbanlyk sypasynda sadaka berilsin. |
| 106. P. 409–421; idem. Judaism the First Phase: The Place of Ezra and Nehemiah in the Origins of Judaism. Grand Rapids (Mich.), 2009; Williamson H. G. M. Ezra and Nehemiah. Sheffield, 1987; idem. The Belief System of the Book of Nehemiah//The Crisis of Israelite Religion: Transformation of Religious Tradition in Exilic and PostExilic Times/Ed. B. Becking, M. C. A. Korpel. Leiden, 1999. P. 276–287; Japhet S. The Relationship between Chronicles and Ezra — Nehemiah//Congress Volume: Leuven 1989/Ed. J. A. Emerton. Leiden, 1991. P. 298–313; Hoglund K. G. Achaemenid Imperial Administration in Syria–Palestine and the Missions of Ezra and Nehemiah. Atlanta (Georg.), 1992; Kaiser O. Grundriß der Einleitung in die kanonischen und deuterokanonischen Schriften des AT. Gütersloh, 1992. Bd. 1: Die erzählenden Werke. S. 132–144; Böhler D. Die heilige Stadt in Esdras a und Esra — Nehemia: Zwei Konzeptionen der Wiederherstellung Israels. Freiburg; Gött., 1997; idem. On the Relationship between Textual and Literary Criticism: The Two Recensions of the Book of Ezra: Ezra — Neh (MT) and 1 Esdras (LXX)//The Earliest Text of the Hebrew Bible/Ed. A. Schenker. Leiden; Boston, 2003. P. 35–50; Becker J. Der Ich-Bericht des Nehemiabuches als chronistische Gestaltung. Würzburg, 1998; Bergren T. A. Ezra and Nehemiah Square off in the Apocrypha and Pseudepigrapha//Biblical Figures Outside the Bible/Ed. M. E. Stone. T. A. Bergren. Harrisburg (Penn.), 1998. P. 340–365; Carter C. E. The Emergence of Yehud in the Persian Period: A Social and Demographic Study. Sheffield, 1999; Talshir Z. I Esdras: From Origin to Translation. Atlanta, 1999; eadem. Synchronic Approaches with Diachronic Consequences in the Study of Parallel Redactions: First Esdras and 2 Chronicles 35–36; Ezra 1–10; Nehemiah 8//Yahwism After the Exile: Perspectives on Israelite Religion in the Persian Era/Ed. R. Albertz, B. Becking. Assen, 2003. P. 199–218; Kratz R. G. Die Komposition der erzählenden Bücher des AT. Gött., 2000. S. 53–92; Schwiderski D. |
| Hand buch des nordwestsemitischen Briefformulars: Ein Beitrag zur Echtheitsfrage der aramäischen Briefe des Esrabuches. B.; N. Y., 2000; Duggan M. W. The Covenant Renewal in Ezra — Nehemiah (Neh 7:72b–10:40): An Exegetical, Literary, and Theological Study. Atlanta, 2001; Donner H. Geschichte des Volkes Israel und seiner Nachbarn in Grundzügen. Gött., 20013. Tl. 2: Von der Königszeit bis zu Alexander dem Grossen; Karrer C. Ringen um die Verfassung Judas: Eine Studie zu den theologisch-politischen Vorstellungen im Esra-Nehemia-Buch. B.; N. Y., 2001; Bedford P. R. Diaspora: Homeland Relations in Ezra — Nehemiah//VT. 2002. Vol. 52. P. 147–165; Janzen D. Witch-hunts, Purity and Social Boundaries, the Expulsion of the Foreign Women in Ezra 9–10. Sheffield, 2002; Lipschits O. Literary and Ideological Aspects of Nehemiah 11//JBL. 2002. Vol. 121. P. 423–440; Reinmuth T. Der Bericht Nehemias: Zur literarischen Eigenart, traditionsgeschichtlichen Prägung und innerbiblischen Rezeption des Ich-Berichtes Nehemias. Freiburg; Gött., 2002; Willi T. Zwei Jahrzehnte Forschung an Chronik und Esra — Nehemia//ThRu. N. F. 2002. Bd. 67. S. 61–104; Esler P. F. Ezra — Nehemiah as a Narrative of (Re-Invented) Israelite Identity//Biblical Interpretation. 2003. Vol. 11. P. 413–426; Koch K. Nehemia/Nehemiabuch//RGG. 20034. Bd. 6. S. 174–177; Bernett M. Polis und Politeia: Zur politischen Organisation Jerusalems und Jehuds in der Perserzeit//Die Griechen und das antike Israel/Hrsg. S. Alkier, M. Witte. Freiburg; Gött., 2004. S. 73–129; Grabbe L. L. A History of the Jews and Judaism in the Second Temple Period. L.; N. Y., 2004. Vol. 1: Yehud: A History of the Persian Province in Judah; Min K. The Levitical Authorship of Ezra — Nehemiah. L.; N. Y., 2004; Pakkala J. Ezra the Scribe: The Development of Ezra 7–10 and Nehemiah 8. B.; N. Y., 2004; Wright J. L. Rebuilding Identity: The Nehemiah-Memoir and Its Earliest Readers. B.; N. Y., 2004; Eskenazi T. C. The Missions of Ezra and Nehemiah//Judah and the Judeans in the Persian Period/Ed. |
| Witherington, Corinthians Witherington, Ben, III. Conflict and Community in Corinth: A Social-Rhetorical Commentary on 1 &2Corinthians. Grand Rapids: Eerdmans, 1995. Witherington, End Witherington, Ben, III. Jesus, Paul, and the End of the World. Downers Grove, 111.: InterVarsity, 1992. Witherington, History Witherington, Ben, III, ed. History, Literature, and Society in the Book of Acts. Cambridge: Cambridge University Press, 1996. Witherington, Quest Witherington, Ben, III. The Jesus Quest: The Third Search for the Jew of Nazareth. Downers Grove, 111.: InterVarsity, 1995. Witherington, Sage Witherington, Ben, III. Jesus the Sage: The Pilgrimage of Wisdom. Minneapolis: Fortress, 1994. Witherington, «Waters» Witherington, Ben, III. «The Waters of Birth: John 3.5 and 1 John 5.6–8 .» NTS 35 (1989): 155–60. Witherington, Wisdom Witherington, Ben, III. John " s Wisdom: A Commentary on the Fourth Gospe1. Louisville, Ky: Westminster John Knox 1995. Witherington, Women Witherington, Ben, III. Women in the Ministry of Jesus: A Study of Jesus» Attitudes to Women and Their Roles as Reflected in His Earthly Life. SNTSMS 51. Cambridge: Cambridge University Press, 1984. Witkamp, «Woorden» Witkamp, L. T. «Jezus» laatste woorden volgens Johannes 19:28–30.» Neder-lands theologisch tijdschrift 43 (1989): 11–20. Wittlieb, «Bedeutung» Wittlieb, Marian. «Die theologische Bedeutung der Erwähnung von " Masiah/Christos» in den Pseudepigraphen des Alten Testaments palästinischen Ursprungs.» BN 50 (1989): 26–33. Wojciechowski, «Aspects» Wojciechowski, Micha1. «Certains aspects algébriques de quelques nombres symboliques de la Bible ( Gen 5 ; Gen 14.14 ; Jn 21.11 ).» BN23 (1984): 29–31. Wojciechowski, «Don» Wojciechowski, Micha1. «Le don de L " Esprit Saint dans Jean 20.22 selon Tg. Gn. 2.7.» NTS 33 (1987): 289–92. Wolf, «Virgin» Wolf, Eric. «The Virgin of Guadalupe: A Mexican National Symbo1.» Journal of American Folklorell (1958): 34–39. Wolfson, Philo Wolfson, Harry Austryn. Philo: Foundations of Religious Philosophy in Judaism, Christianity, and Islam. 2 vols. 4th rev. ed. Cambridge: Harvard University Press, 1968. |
| 20 Babyl patyasy gylyçdan aman galanlary Babyla ýesir edip äkitdi. Ýesir edilip äkidilenler Pars patyalygy häkimýet bayna geçýänçä, Babyl patyasyna we onu ogullaryna gul boldular. 21 eýdip, Rebbi Ýermeýany üsti bilen aýdan sözi amala ady. Ýurt weýrançylykda bolan günlerini dowamynda doly ýetmi ýyllap dynçlykda boldy. Kure patya ýahudalara ýurduna dolanmaga rugsat berýär (Ezra 1:1-4) 22 Pars patyasy Kurei patyalygyny birinji ýylynda Rebbi Ýermeýany üsti bilen aýdan sözi amala aar ýaly, Reb Kure patyany ulanýan ýazuwynda perman çykaryp, ony tutu patyalygyna çapar üsti bilen jar etmegi onu kalbyna saldy. 23 Pars patyasy Kure eýle diýýär: «Gögü Hudaýy Reb ýer ýüzündäki ähli patyalyklary maa berdi we Ýahudany Iýerusalim äherinde Özüne bir öý gurmagy emr etdi. Arayzda Hudaýy halkyndan bolanyyz bar bolsa, ýurduyza dolany. Hudaýyyz Reb size ýar bolsun!» Ezra Giri Bu kitapda Babyl sürgünliginden boan ysraýyllar bilen birlikde Ezra mürzäni hem Iýerusalim äherine dolanyp geli beýan edilýär. ol döwürde Reb ýahudylary Iýerusalime, Ýahuda dolanyp, ybadathanany dikeltmäge rugsat bermegi Pars patyasy Kurei kalbyna salýar. Bu ybadathanany Süleýman pygamber bina edipdi. Emma Nebukadnesar patyany döwründe babyllylar ony ýer bilen ýegsan edipdiler. Pars patyasy Kure her milleti öz hudaýyny bardygyna, ol hudaýy öz halkyny watanynda ýaaýandygyna ynanýardy. onu üçin-de, ol ysraýyllary Hudaýy Iýerusalimde ýaaýar diýip pikir edýärdi. Ezra b.e.ö 458-nji ýylda, ýagny Artakserksi alygyny ýedinji ýylynda Iýerusalime dolanýar. Bu waka Nehemýa pygamberi Iýerusalime dolanmagyndan ö bolup geçýär. Nehemýa Iýerusalime b.e.ö 444-nji ýylda dolanyp, onu weýran edilen diwarlaryny dikeltmekde halka ýolbaçylyk edýär. eýle-de ol öz kitabynda Ezrany halka Töwrady okap berini gürrü berýär. (Nehemýa 8-nji bap). Ezra we Nehemýa kitaplaryny käbir parçalary ýewreý dilinde däl-de, arameý dilinde ýazylandyr. Arameý dili Babyl we Pars alyklaryny halkara dili bolup, ol IsaMesih dogulmazyndan ö we so Ysraýyly esasy gepleik dili boldy. |
| 470-560.//Archbishop Sergiy (Spassky), Complete Eastern Menologion, Volume 3, Holy East, Moscow, 1997. p. 37-38. St. Gregory the Theologian, Homily 38: ‘On Theophany’ or ‘On the Birth of our Saviour’, Works, Volume 1, St. Petersburg, Soikin Publishing House; without date; p. 528.//St. Gregory the Theologian, On the vanity and inconstancy of life, and on our common end, Works, Volume 2, St. Petersburg, Soikin Publishing House, without date, p. 77-78. St. Gregory the Theologian, Homily 21, On the Great Athanasius, Archbishop of Alexandria, Works, Volume 1, St. Petersburg, Soikin Publishing House, without date; p. 320.//St. Gregory the Theologian, Homily 10: ‘On the nature of Man’, Works, Volume 2; St. Petersburg, Soikin Publishing House, without date, p. 42. See St. Gregory the Theologian, Homily 7: Panegyric on his brother Caesarius, Works, Volume 1, St. Petersburg, Soikin Publishing House, without date, p. 174. Further reading on St. Gregory of Nyssa: The Life of Our Holy Father Gregory of Nyssa, Lives of Saints, Book Five, January, Moscow, 1994, p. 292-298. F.V. Farrar, The Life and Works of the Holy Fathers and Teachers of the Church, Moscow, 2001; Volume 2, p. 87-88.//Compare also: Orthodox Theological Encyclopaedia, St. Petersburg, 1903, Volume 4; p. 638.// The Oxford Dictionary of the Christian Faith, edited by F. L. Cross, D. D., Oxford University Press, 1983, p. 599-600. Metropolitan Macarius (Oksiyuk), The Eschatology of St. Gregory of Nyssa, Moscow, Palomnik, 1999, p. 258.//V. Nesmelov, The Teaching of St. Gregory of Nyssa on Man, The Dogmatic System of St. Gregory of Nyssa, St. Petersburg, 2000, p. 374. St. Gregory of Nyssa, On the Soul and the Resurrection, Works, Part 4, Moscow, 1862, p. 226. St. Gregory of Nyssa, On the Soul and the Resurrection, Works,op. cit. p. 315.//On the composition of human nature before and after the Fall see St. Theophan the Recluse, ‘Commentary on the First Epistle to the Thessalonians’ in Collected Works ‘Commentary on the Epistles of Apostle Paul to the Philippians and Thessalonians’, Moscow, 1895, p. |
| Further reading: Priest G. Dyacheko, Lessons and examples of Christian Faith, St. Petersburg, 1902, p. 349-351.//Compare: St. John Climacus, On the Memory of Death, Homily 6 (9), Ladder of Divine Ascent, Sergiev Posad, 1908, p. 72-73. Blessed Theophilactus of Bulgaria, Commentary on the Gospel of Mark (Ch. 14), Blagovestnik, Commentary on the Holy Gospels, St. Petersburg, without date, p. 250. St. John Chrysostom, Homilies on the Book of Genesis, Homily 50 (451), Works, Volume 4, Book One, St. Petersburg. 1898. p. 548. St. Theophan the Recluse, C ommentary on the Epistle of the Apostle Paul to the Ephesians, Moscow, 1893, p. 474-475. On separating the memory of death into two spiritual strengths see: N. Vasiliadis, Sacrament of Death, Holy Trinity - St. Sergius Lavra, 1998. p. 268-275. The Life of St. Anthony the Great, Lives of Saints, Book Five, January, Moscow, 1904, p. 536.//Compare also with: St. Ephrem the Syrian, Prayer 38, On the memory of death. Works, Part 4. Holy Trinity - St. Sergius Lavra, 1900, p. 454.//St. Ephrem the Syrian, Moral and Spiritual Works, 88 – On the memory of death, on virtue and on riches, Works, Part Three, Holy Trinity - St. Sergius Lavra, 1897, p. 116-117.// Ancient Paterikon, set out in chapters, Chapter 5 (33), Various stories regarding curtailing the spiritual warfare arising against us, Moscow, 1899, p. 81. St. John Climacus, op. cit., p. 75.// Ancient Patericon, set out in chapters. Chapter 11 (19): ‘On the need to be constantly vigilant’, Moscow, 1899, p. 209. St. Tikhon of Zadonsk, On True Christianity, Discourse LXXXVIII, Works, Volume 2, Book One, Moscow, 1889, p. 48.//St. Tikhon of Zadonsk, Discourse LXXXXIX, Op. cit., p. 48-49. St. Theophan the Recluse, ‘Lesson by the grave of one’s neighbour’, Thought and contemplation, Moscow, 1998, p. 206-207. Examples of the memory of death from the lives of saints: The Life of John the Merciful, Lives of Saints, Book Three, November, Moscow, 1902, p. 291. On John the Merciful see: S. Destunis, Lives of Saints: Compiled on the basis of the Great Menaion Reader and other books, November, St. Petersburg, 1892, p. 63-70).//Life of Holy Martyr Zelenetsky (Velikolutsky), Lives of Saints, Book Eight, April, Appendix, Moscow, 1906, p. 362.// Historical dictionary of saints, glorified by the Russian Church and certain pious people of faith venerated at the local level, St. Petersburg, 1862, p. 159-160.//V.N. Ilyin, St. Seraphim of Sarov, New York, 1971, p. 57-58. |
| When Eprem and Arsen reached manhood they were “perfected in wisdom,” and Tevdore and Kristepore left Khandzta to establish the Nedzvi and Dviri Monasteries. There each father labored until the day of his repose. Holy Fathers Giorgi, Amona, Petre, and Makar labored in the wilderness of Opiza. Abba Giorgi was abbot of Opiza’s St. John the BaptistMonastery during the two years St. Grigol of Khandzta and his companions labored there. Fr. Giorgi was the third abbot of the monastery (he was succeeded by St. Andria and St. Samoel ). Through God’s grace Abba Giorgi recognized the pilgrims’ faith and received them, not as pupils, but as honorable and wise elders. Witnessing the ascetic feats of the venerable fathers of Opiza, St. Grigol increased in virtue and humility, and acquired inner peace. (History has preserved a Holy Gospel from the Opiza Wilderness that has been dated to the year 913, around the time that Abba Giorgi was laboring there.) In the second part of the 9th century St. Serapion of Zarzma founded Zarzma Monastery in Samtskhe. St. Serapion’s nephew, St. Basil , later performed great ascetic feats and worked miracles at that monastery. St. Basil authored The Life of Serapion of Zarzma and recounted the lives of the other venerable fathers of Zarzma as well. St. Giorgi , “a brilliant and kindhearted man of great virtue,” succeeded St. Serapion as abbot of Zarzma Monastery. After St. Giorgi, the Venerable Abbot Mikael began building a second church in Zarzma, in fulfillment of St. Serapion’s prophecy. St. Pavle , who followed Mikael as abbot of the monastery, completed construction of this second church. The holy and righteous St. Khvedios labored as a hermit in the caves of the KhandztaWilderness. God revealed to him the news of St. Grigol’s arrival, and he received Grigol and his brothers with great joy. He blessed them, while receiving a blessing himself from St. Grigol of Khandzta. Then, rather than journeying on with St. Grigol and the other brothers, St. Khvedios retired to his secluded cave, since he had taken a vow before God to live his whole life in solitude. After the holy father reposed, his dwelling place filled with a sweet fragrance. |
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