| And Noah was six hundred years old when the flood of waters was upon the earth (Gen. 7:6). And Noah lived after the (beginning of the) flood three hundred and fifty years. And all the days of Noah were nine hundred and fifty years: and he died (Gen. 9:28-29). The correctness of the inserted words is confirmed by the sum 600 + 350=950. By analogy, Shem was an hundred years old (as the flood came upon the earth) , and begat Arphaxad two years after the (beginning of the) flood (Gen. 11:10); that is, at the age of 102. Further (cf. Gen. 11:12-25), Arphaxad live 135 years and begat Cainan. After 130 years Cainan begat Salah; in 130 year Salah begat Eber; in 134 years Eber begat Peleg: in 130 years Peleg begat Reu; in 132 year Reu begat Serug; in 130 year Serug begat Nahor; in 79 years Nahor begat Terah. It follows that Terah was born in year 2162 + 102 + 135 + 130 + 130 + 134 + 130 + 132 + 130 + 79=3394 from the creation of man. And Terah lived seventy years, and begat Abram, Nahor, and Haran ; the eldest of them was Haran (cf. Gen 11:26-29). Inasmuch as Terah died in Haran at the age of 205, when Abram was 75 (cf. Gen. 11:31-32; 12:4-5), then Terah begat Abram at the age of 205 – 75=130. Abram-Abraham begat Isaac at age 100 (cf. Gen. 17:1-6; 21:5). Isaac begat Jacob at age 60 (cf. Gen. 25:25-26; 35:28); that is, in the year 3394 + 130 + 100 + 60=3554 from the creation of man. Jacob begat Joseph (cf. Gen. 30:22-24). At age 17 Joseph was sold by his brothers into Egyptian slavery (cf. Gen. 37:2-28): Prof. A. P. Lopukhin designates that at age 30, Joseph had been a slave for 13 years. At age 30, Joseph was presented to Pharoah (cf. Gen. 41:14-16, 46); after seven years of plenty and two years of hunger (cf. Gen. 41:25-30; 45:4-11) Joseph sent his brothers to bring his father, giving them wagons, according to the commandment of Pharaoh, and … provision for the way (Gen. 45:21). Jacob, arriving in Egypt with his family, was presented to Pharoah at age 130 (cf. Gen. 47:7-9). It follows that Jacob-Israel (cf. Gen. 32:28) begat Joseph at age 130 – (30 + 7 + 2)=91. And inasmuch as his brothers who came to Egypt at Joseph’s request called themselves Pharoah’s slaves (cf. Gen. 46:33-34; 47:3-4), then the beginning of captivity of the future people of Israel should be considered the year 3554 + 91 + 17=3662 from the creation of man. |
| This life-affirming Biblical concept of death permeates almost the whole of the theological heritage of the Church, from the early Christian writings up until present times. 1. Death in the Old Testament 1.1. In the Old Testament death ( mawet – fading of life) is perceived in a very realistic manner. God grants his life-energy ( ruach) only for a limited time (3 Kings 17:17; Job 34:14). Man’s body, created from dust, returns to the earth and his spirit returns to God, Who first granted it (Ps 145:4 ¨ ; Eccl 12:1-7). Human life is short and ends quickly (Isa 40:6; Ps 38:5-7; 89:4-6; 102:15-16; Job 14:1-2; Eccl 3:2), because “ the days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away.”(Ps 89:10). However, in actual fact life ends up being even shorter – around 30 years for men and even less for women in connection with childbearing and high infant mortality. It was considered a happy blessing to die in old age, having become “full of days” (Gen. 25:8; Job 42:17; compare with Deut. 34:7). The Old Testament had not found an answer to how to treat premature death. After all, time is needed in order for life to reveal itself in full. Man himself could do very little, for example forbidding newlyweds to go to war (Deut 20:7, 2 Kings 18:33), but for the rest there only remained to sorrow and hope in God’s omnipotence, which sometimes manifested itself (3 Kings 17:17-24; 4 Kings 18-37, 4 Kings 20:9-11). 1.2. Israel did not perceive death, implacable and merciless, as an autonomous supernatural force. It is used by God to strike down (Hebrew nkh) people. Thus the Lord strikes down the cruel and wicked Nabal (1 Kings 25:3, 25:38), Uzzah, who dared to stretch his hands to the Ark of God (2 Kings 6:6-7), Sodom and Gomorrah (Gen 19:24); the firstborn of the land of Egypt (Ex 12:29); Dathan, Abiram and Korah’s people (Num 16:19-25); and He sends a pestilence on the Israelites for conducting a census (2 Kings 24:15-25), among other examples. Those attempting to get close to God risk death (Ex 19:16-25; 33:5, 20-23; Lev 16:1; Isa 6:5). In general God Yahweh kills and makes alive, wounds and heals, and no one can escape His hand (compare Deut 32:39). He casts down to Hell and lifts up (1 Kings 2:6); His might is astounding: “ Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust.” (Ps 103:29). Any attempt to approach Him already conceals death in itself (Ex 19:16-25; 33:5, 20-23; Lev 16:1; Isa 6:5). |
| Все фрагменты из Каирской генизы принадлежат, по мнению издателей, неск. рукописям: XI в. датируются фрагменты рукописи A (Сир 2. 18а; 3. 66 - 12. 1; 11. 23b - 16. 26a; 23. 16-17; 27. 5-6), XII в.- фрагменты рукописей B (7. 21а; 10. 9-20, 22-24, 25-31; 11. 1-10; 15. 1 - 16. 7; 30. 11 - 31. 11; 32. 1b - 33. 3; 35. 11 - 36. 26; 37. 27 - 38. 27b; 39. 15c - 40. 8; 40. 9 - 49. 11; 49. 12c), C (3. 14-18, 21-22; 4. 21, 23b, 30, 31; 5. 4-7c, 9-13; 6. 18b, 19, 28, 35; 7. 1-2, 4, 6ab; 17. 20-21, 23-25; 18. 31-19. 2a; 20. 5-7; 22-23; 26. 2b - 3, 13, 15, 17; 36. 24a, 27-31; 37. 19, 22, 24, 26 и др.), D (36. 29 - 38. 1a) и F (31. 24 - 33. 8). Текст рукописей типа B, E, F и фрагмент из Масады разделены на 2 колонки. В рукописи B на полях приводятся варианты текста, иногда исправления написаны непосредственно над ошибочными словами. Некоторые примечания сделаны по-персидски, что может указывать на происхождение рукописи. Текст рукописей из генизы долгое время считался средневек. переводом с сирийского или греческого, в наст. время большинство исследователей единодушны в том, что еврейский является языком оригинала. В нек-рых случаях все же можно говорить об исправлении евр. текста по сир. переводу Пешитты ( Di Lella. 1966. P. 111). Кумранские фрагменты И., с. С., к. по палеографическим признакам датируют хасмонейско-иродианским временем (2-я пол. I в. до Р. Х.- Wagner. 1999. S. 55), хотя нек-рые еврейские слова из И., с. С., к. встречаются только в талмудическом иврите ( Dihi H. Amoraic Hebrew in the Light of Ben Sira " s Linguistic Innovations//Conservatism and Innovation in the Hebrew Language of the Hellenistic Period. Leiden, 2008. P. 17). Древние переводы I. Септуагинта содержит перевод И., с. С., к., сделанный для егип. евреев внуком Иисуса Сираха «в тридцать восьмом году при царе Евергете». Все греч. рукописи И., с. С., к. восходят, по-видимому, к одному прототипу, т. к. в рукописях обнаруживается искажение текста: отрывок 30. 25 - 33. 13а, по общему мнению толкователей, должен был находиться между 36. 16а и 16b. Этой ошибки нет в изд. Комплютенской полиглотты (текст И., с. С., к. здесь был исправлен редакторами), а также в слав., лат. и арм. рукописях. В нек-рых греч. манускриптах имеются вставки (см., напр., 16. 10; 17. 5; 24. 20). А. Шлаттер ( Schlatter. 1897) считал, что они были сделаны одним человеком и сходны с цитатами, приводимыми иудейским писателем Аристовулом (II в. до Р. Х.). Р. Сменд ( Smend. 1906) полагал, что эти вставки взяты из др. греч. перевода, более близкого к евр. тексту и выполненного не Сирахом. |
| John prepares the way of Yahweh (1:23)–and hence of Jesus–and testifies of Jesus» preexistence (1:30). Jesus proves to be one greater than Moses (2:1–11). Jesus would come down from heaven more like divine Wisdom or Torah than like Moses (3:13, 31). Like Torah or Wisdom, Jesus is the bread of life (6:48). He existed as divine before Abraham existed (8:56–59). Jesus is far greater than the «gods» to whom God " s Word came at Sinai (10:33–39). Repeatedly in John the Scriptures testify to Jesus» identity and mission, but the climax of this motif appears when we learn that Isaiah spoke of Jesus when he beheld his glory in the theophany of Isa 6 ( John 12:39–41 ). Jesus is the perfect revelation of the Father (14:8–10) and shared the Father " s glory before the world existed (17:5,24). His self-revelation can induce even involuntary prostration (18:6), and confession of his deity becomes the ultimately acceptable level of faith for disciples (20:28–31). Where Jesus parallels Moses, he is greater than Moses (e.g., 9:28–29), as he is greater than Abraham and the prophets (8:52–53) or Jacob (4:12). Elsewhere, however, Jesus parallels not Moses but what Moses gave (3:14; 6:31), and even here, Moses should not get too much credit for what was «given through» (cf. 1:17) him (6:32; 7:22). Moses may have given water in the wilderness from the rock, but Jesus is the rock himself, the foundation stone of the new temple (7:37–39). How do Jesus» «signs» contribute to this high Christology (as they clearly must– 20:30–31)? Even though John has specifically selected them (21:25), most signs in the Fourth Gospel are of the same sort as found in the Synoptic tradition, which often applies them to the messianic era (Isa 35:5–6 in Matt 11/Luke 7:22). As in the Synoptics, the closest biblical parallels to Jesus» healing miracles are often the healing miracles of Elijah and Elisha. But in some other signs, John clearly intends Jesus to be greater than Moses: for his first sign he turns water to wine instead of to blood (2:1–11; cf. Rev 8:8). Later he feeds a multitude in the wilderness and, when they want to make him a prophet-king like Moses (6:15), he indicates that he is the new manna that Moses could not provide (6:32). The walking on water sign (6:19–21) probably reflects faith in Jesus» deity even in Mark. In this broader Johannine context, the healing miracles themselves may further evoke one story about Moses: people who beheld the serpent he lifted up would be healed. Yet Jesus parallels not Moses but the serpent, through which healing came directly (see 3:14, in a context addressing Wisdom, Torah, and Moses). Those who «see» him (parallel Johannine language to «believe» and «know» him) are healed. |
| 3. Accordingly, one who wishes to be a partaker of the divine glory, and to see as in a glass the form of Christ in the ruling faculty of his own soul, 9 ought with insatiable affection and an inclination which is never filled, with all his heart and all his might, by night and when it is day, to seek the help which comes mightily from God, of which, as I have said before, it is impossible to partake, unless a man first abstains from the luxury of the world, from the desires of the opposing power, which is alien to the light, and is an activity of wickedness with no kinship to a good activity, but wholly estranged from it. Therefore, if you wish to know why we, who were created in honor and put to live in paradise, came at last to be compared unto the beasts that have no understanding and were made like to them , 10 having fallen from the glory of innocence, understand that, having become by the transgression the slaves of the fleshly passions, we shut ourselves out of the happy land of the living , 11 and being reduced to captivity we are still sitting by the waters of Babylon ; 12 and because we are still held in Egypt, we have not yet inherited the land of promise, flowing with milk and honey . 13 We have not yet been leavened with the leaven of sincerity, 14 but are still in the leaven of wickedness . Our heart is not yet sprinkled with the blood of God; for the snare of hell , 15 and the hook of sin is still fixed in it. 4. We have not yet taken to ourselves the gladness of Christ's salvation, for the sting of death 16 is still rooted in us. We have not yet put on the new man , which after God is created in holiness 17 since we have not yet put off the old man which is corrupt according to the sinful lusts. 18 We have not yet borne the image of the heavenly 19 nor been made conformed to His glory . 20 We have not yet worshipped God in spirit and in truth , 21 because sin reigns in our mortal body . 22 We have not yet beheld the glory of the incorruptible , 23 for we are still under the operation of the moonless night 24 We have not yet put on the armour of light , 25 since we have not yet put off the armour and the darts and the works of darkness . We have not yet been transformed by the renewing of the mind , for we are still conformed to this world 26 in the vanity of the mind 27 We are not yet glorified with Christ, because we have not suffered with Him. 28 We do not yet bear in our body the marks of Him, 29 and are not in the secret of the cross of Christ, for we are still in the affections and lusts of the flesh . 30 We are not yet heirs of God and joint heirs with Christ , 31 for the spirit of bondage is still in us, not that of adoption . 32 We have not yet become the temple of God and the habitation of the Holy Spirit, 33 for we are still the temple of idols and the hold of the spirits of wickedness because of our propensity to the passions. |
| For those with eyes to see, Jesus» works revealed his identity as one with the Father who sent him (10:25), but his opponents were not of his sheep hence could not believe (10:26–27); they thereby rejected not only the Son but the Father who sent him (10:30). John " s audience, however, would identify with the «sheep» in this passage; the Judean elite and their allies might repress God " s elect, but they could not drive them from true membership in the people of God (10:27–29; see comment on 10:3–6). That his interlocutors demand that he reveal more explicitly what he has already been implying about his identity (10:24) merely reinforces the portrait of their prosaic denseness, meriting the same response as before (8:25). When Jesus keeps his opponents «in suspense» (10:24, according to some translations), he is «withholding» or (literally) «taking his life» or «soul» from them. John probably employs this unusual construction 7471 as another wordplay: though Jesus lays down his life for his followers (10:11,15), he will take it from the hands of those who think they have killed him (10:18). 7472 They want Jesus «openly» to (see comment on 7:4–5) reveal to them his identity (10:24; as in 4:26). He claims that he has already done so (cf. 18:20) by interpreting his signs before them (10:25) as in 7:27–29, 37–41; 8:12, 29, 35–36, 51, 56, 58; on the testimony of the works, see 5:36; 10:32, 37–38; 14:11. Jesus answers their question indirectly but is too evasive to provide a sufficient charge; although John presents the Messianic Secret differently from Mark, he does have one. 7473 Although his answer may have been less explicit than they liked, the meaning was clear enough if understood in the appropriate context. As in Mark, the Messianic Secret becomes or should become transparent to some ( Mark 4:9–12; 8:27–30 ; cf. 8:32) yet frustrating to others. John " s Jewish-Christian audience probably would hear the demands of Jesus» opponents that he reveal whether he is the Messiah in the context of the feast of dedication (10:22), which commemorated a national, political deliverance. Jesus ultimately redefines the question by asserting not a political role but his role as the Father s agent (10:36), in unity with the Father (10:30). |
| 1976. Chronique Archeologique, Maoz-Hayyim. Revue Biblique LXXXIII:87-88 (French). 1976. The Walls Mosaics of the Church of the Nativity, Bethlehem. Actes du XVe Congress International d " Etudes Byzantines. Athens Pp.891-900. 1977. Byzantine Mosaics in Israel. Archaeology 30:86-92. 1977. Israel " s Holy Places, Fate (October):36-44. 1977. Dan Erected on the Ruines of Laish. Selait 5:26-28 (Hebrew). 1978. A Bilingual Dedicatory Inscription from Tell Dan. Qadmomiot 10:26-29 (Hebrew, with E. Dinur) 1978. Kursi, The Site and the Excavations. Dapim le Morei Derech (May-June):9-18 (Hebrew). 1979. Tell Istabah, Beth-Shean: The Excavations and Hellenistic Jar Handles. IEJ 29:152-159. 1979. What Became of Ancient Capernaum? Christian News from Israel 27:72-74 (with E. Kessin & C. Melidonis). 1980. A Roman Bath at Rama. A tiqot 14:66-75. . A Peculiar Early Christian Basilica at Magen. XVI International Byzantinist Kongress, Acten II/4; Jahrbuch der Usterreichischen Byzanistik , 32/4, Sonderdruck, Pp. 565-567. 1982. Iron Age II Tombs om Tell Eitun. Atiqot 8:7-8 (Hebrew). 1982. A Burial Cave in Ramot. Atiqot 8:11 (Hebrew). 1982. Burial Caves in Beth-Shean. Atiqot 8:12-15 (Hebrew). 1982. A Monumental Roman Tomb on Tell Eitun. Atiqot 8:23-25. 1982. A Tomb near Netulla. Atiqot 8:26-30. 1982. Rock-Cut Tombs on Mount Scopus. Atiqot 8:49-52. 1982. Burial Cave in Meqor Hayyim. Atiqot 8:70-73. 1982. The Ancient Synagogue at Maoz-Hayyim. IEJ 32:215-244. 1983. Early Christian Monachism in the Valley of Jerico. Qardom : 197-200. 1983. New Archaeological Evidence on Ancient Capernaum. Biblical Archaeology :198-200. 1983. The Excavations at Capernaum. Qadmoniot 18:72-75 (Hebrew, with M. Peleg). 1983. The Excavations at Kursi-Gergessa. Atiqot 16. 1984. The Early Christian Basilica at Kursi. Actes du Xe Congress International d " Archeologie Chretienne Thessalonique, II. Pp. 605-611. 1985. An Early Christian Church Complex at Magen. Basor 258:1-15. 1985. Mosaics and Inscriptions from Magen. Basor 258:17-32. |
| Получивши маленькую возможность читать книги, я подписался на два журнала церковно-исторические: The Ecclesiastic and Theologian и The Christian Remembrancer. – Вещь недурная... Вот списочек памятников в переводе: 1) Сведения о начале хр. в Р., из сказания о Стефане Сурож.; 2) Символ веры , данный Владимиру; 3) Послание Леонтия м. К.; 4) Поучение Луки Жидяты; 5) Послание м. Киев. Иоанна; 6) Слово Илариона и его же исповедание веры; 7) Жизнь пр. Антония и Феодосия, из Патерика; 8) Жизнь Никона Печерского, из Патерика; 9) Ц. Правила Uoahha II м. К.; 10) Сказание об Антонии Римлянине; 11) Поучение м. Никифора и его же ответы об отторжении латинян от православной церкви; 12) Часть завещания Мономаха; 13) Ответы Нифонта Кирику; 14) Послание м. Иоанна к папе Александру III; 15) Наставление попом Кирилла м.; 16) Постановление собора Владимирского; 17) 4 слова Серапионовы; 18) Наставление м. Петра игумнам и пр.; 19) Наставление м. Алексея; 20) Жизнь пр. Сергия, соч. м. Филарета; 21) Некоторое извлечение из сочинений Иосифа Волоколамского; 22) Два отрывка из Максима Грека ; 23) Послание п. Иова Грузинской церкви; 24) Жизнь Никона Шушерина; 25) Извлечение из путешествия Макария п. Антиохийского; 26) Письмо Никона к п. Константинопольскому, перехваченное боярами; 27) Три письма и несколько грамот Никона; 28) Нечто из записок Паисия Газского; 29) грамота о низложении Никона, составленная собором В. Патриархов; 30) Изложение веры Димитрия Ростовского ; 31) Катех. наставление его же; 32) Три письма Иннокентия Пензенского ; 33) Отчет Иннокентия Камчатского и Алеутского; 34) Часть сочинения Руднева о ересях и расколах; 35) Извлечение из книги Кульчинского, напечатанной в Риме в 1733 г., посвященной папе Клименту XII; 36) История Георгия Конисского ; 37) Памятники русской литературы XII в. Вот и все, что один из знаменитейших ученых английских знает о России и судьбах ее Церкви. Нужно доставить ему средства узнать еще более. Я уверен, что он несравненно умнее и дельнее Андрея Николаевича написал бы историю патриарха Никона , если бы познакомился со всеми материалами. |
| Hubbard D. A. Proverbs, CC (Word, 1989). McKane W. Proberbs, OTL (SCM, 1970). Camp C. V. Wisdom and Feminine in the Book of Proverbs (JSOT Press, 1985). Содержание 1:1–7 Введение 1:8 – 9:18 Советы мудрости 1:8–19 Предостережения от участия в разбойных делах 1:20–33 Призыв к простаку, глупцу и самонадеянному не пренебрегать мудростью во избежание несчастья 2:1–22 Стремление к мудрости приносит благие плоды 3:1–12 Призыв к упованию на Господа 3:13–20 Благословения мудрости 3:21–35 Призыв к здравомыслию и добрым отношениям с другими людьми 4:1–9 Призыв обретать мудрость и ценить ее дары 4:10–19 Путь мудрых и путь нечестивых 4:20–27 Призыв сохранять благоразумие и жизнь 5:1–23 Призыв хранить супружескую верность 6:1–19 Два призыва к обдуманному действию и два комментария по поводу тех, кто приносит беду 6:20–35 Предостережения от соблазна прелюбодеяния, так как это может дорого стоить 7:1–27 Предостережения от искушения вступить в преступную связь 8:1–36 Мудрость предлагает истину и жизнь 9:1 – 18 Призывы Госпожи Премудрости и Госпожи Глупости 10:1–22:16 Притчи Соломона 10:1–22 Изречения о богатстве и о речи человека 10:23 – 11:31 О праведных и неправедных путях и еще раз о словах и богатстве 12:1–28 Еще раз о словах и делах 13:1–25 Устремления, богатство и мудрость 14:1 – 15:1 Мудрость, внутренний мир человека и жизнь в обществе 15:2 – 16:19 Отношение Бога к мудрости, царю и внутреннему миру человека 16:20 – 22:16 Жизнь, праведность, мудрость и Бог 22:17 – 31:31 Пять последних собраний притчей 22:17 – 24:22 Тридцать изречений мудрых 24:23–34 Дополнительные высказывания мудрецов 25:1 – 29:27 Притчи Соломона, собранные при дворе царя Езекии 30:1–33 Слова Агура 31:1–31 Слова Лемуила Комментарии 1:1–7 Введение В этих стихах кратко указаны общее содержание и характер книги и цель ее написания. Литературный жанр книги можно определить как притчи, которые по форме четко разделяются на две категории, как указано во Вступлении к комментариям. Слово притча здесь, таким образом, более емкое понятие, чем, например, в английском языке, в котором притча чаще всего означает «сравнение». В Библии же это слово используется в гораздо более широком смысле. Оно может охватывать пророческое предсказание ( Чис. 23:7 ), наглядный урок ( Втор. 28:37 ), краткое изречение или пословицу ( 1Цар. 10:12 ) и другие литературные формы. Таким образом, притча – более широкая и эмоционально более мощная и выразительная форма, чем простое изречение. |
| Согласно Римскому Мартирологу, память св. Захарии и Е. указана 5 нояб. (MartRom. P. 498), в греч. Церквах - 5 сент. и 30 дек. (BHG, N 1881-1881), яковиты совершают память 16 дек. (PO. T. 10. Fasc. 1. P. 36), сиро-марониты - 25 июня (ActaSS. Nov. T. 3. P. 28-29). Память Е. копты празднуют в 16-й день месяца амшира (SynAlex (Forget). Beryt, 1922. Louvain, 1953r. Vol. 1: [Versio]. P. 500-501. (CSCO; 78. Arab.; 12), эфиопы - в 17-й день месяца якитти (ActaSS. Nov. T. 3. P. 20). Лит.: Ballarini L. Elisabetta//BiblSS. Vol. 5. Col. 1079-1087; Baldi. D. Enchiridion Locorum Sanctorum: Doc. S. Evangelii loca respicientia. Jerusalem, 1982r; Younker R. W. Beth-haccherem//ABD. Vol. 1. P. 686-867; Slayton J. C. Elisheba//Ibid. Vol. 2. P. 474; Witherington B. Elizabeth//Ibid. P. 474-475; idem. The Birth of Jesus//Dictionary of Jesus and the Gospels/Ed. J. B. Green e. a. Downers Grove (Ill.), 1992. P. 60-74; Brown R. E. The Birth of the Messiah. N. Y.; L., 19932. P. 256-285, 330-392; idem. An Introduction to the NT. N. Y.; L., 1997. P. 225-230; Durham J. I. Exodus. Waco (Tex.), 1998. P. 79-84. (WBC; 3); Nolland J. Luke. Vol. 1: 1-9: 20. Dallas (Tex.), 1998. P. 13-81. (WBC; 35a); Bauckham R. Gospel Women: Studies of the Named Women in the Gospels. Grand Rapids (Mich.); Camb., 2002. P. 47-76; Murphy C. M. John the Baptist: Prophet of Purity for a New Age. Collegeville (Minn), 2003. P. 41-49. П. Ю. Лебедев Гимнография Почитание св. Иоанна Крестителя , равно как и чудесные обстоятельства его рождения, обусловило почитание Е. как матери св. Иоанна Крестителя, поэтому Е. вспоминается в правосл. богослужении в те дни, когда вспоминается его зачатие (23 сент.) и рождество (24 июня). В гимнографических произведениях упомянутых праздников в студийских и иерусалимских Минеях говорится об обстоятельствах зачатия и рождения бесплодной Е. св. Иоанна Крестителя, а также о встрече Е. с Пресв. Богородицей (напр., стихиры 24 июня на «Господи, воззвах» , на стиховне ). Слова Е., сказанные Пресв. Богородице при их встрече («благословенна Ты между женами, и благословен плод чрева Твоего!» - Лк 1. 42a), легли в основу часто употребляемого в правосл. богослужении гимна «Богородице Дево» , а также стали весьма распространенной формой прославления Пресв. Богородицы, что можно видеть во мн. песнопениях правосл. богослужебных книг. |
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