| 616 Rev. 20: 12.15; 21: 27. 617 I Tim. 6: 20. 618 Mt. 8: 12; 22: 13. 619 I Pet. 1: 21—22. 620 I Pet. 1: 14—16. 621 Heraclites, fr. 10 Marc. (22 DK). 622 Возможно, намек на начало книги Гераклита (ср. fr. 1). «Золотой род» ср. Plato, Rep. V 468 e; Strom. IV 16, 1; V 98, 2; V 133,6. 623 Hesiod, Opera et dies, V 289—292 (пер. В.В. Вересаева). 624 Sophocles, fr. 366. 625 Timocles, fr. 36 CAF. 626 Предыдущая цитата, вероятно, из какой-то неизвестной нам трагедии. Высказывание Эпихарма: fr. 250 Kaibel. 627 Cf. Diog. Laert. Proem. 12; Cicero, Tusc. Disp. V 3, 9. 628 Cf. Tim. 1:9. 629 Heraclites, fr. 45 Marc. (23 DK). 630 Неизвестное место. 631 Lev. 19: 18; Deut.6: 5; Lk. 10: 27; Mt. 22: 37.39. 632 Homer., Odyssea, XVII 322—323. 633 Пс. 48: 13, 21. 634 Job 11: 12. 635 Gen. 49: 17 etc. 636 Cf. Plato, Phaedo 67 d; 80 e. 637 Cf. Gal. 2: 20; Phil. 3: 20. 638 Empedocles, fr. 119 DK; cf. Plutarch., Mor., 607 e. 639 Cf. Mt. 19: 29—30. 640 Cf. Mt. 20: 21. 641 Heraclites, fr. 96 Marc. (24 DK). 642 Plato, Rep. V 468 e. 643 Plato, Rep. III 410 c. 644 1Кор. 7: 28.32.35. 645 Simonides, fr. 190 a (cf. Aristoteles, Rhetorica, II 1394 b 13). 646 Theognidea, fr. 175—176. 647 Antiphanes, fr. 259 CAF. 648 Euripides, Alex., fr. 54. 649 Euripides, Polyidos, fr. 641. 650 Cf. Euripides, Oedip., fr. 542. 651 Cf. Mt. 5: 6. 652 Cf. Lk. 6: 21; Mt. 5: 4. 653 Cf. Mt. 5: 3. 654 Cf. Lk. 10: 19. 655 Plato, Rep. VII 521 c. 656 Mt. 12: 8.12; Mk. 2: 28; Lk. 6: 6. 657 Cf. Gen. 1: 26. 658 Lk. 16: 19 sq. 659 Cf. Mt. 6: 24; Lk.16: 13. 660 Mt. 22: 2 sq.; Lk. 14: 16. 661 Cf. Mt. 8: 20; Lk. 9: 58. 662 Mt. 8: 20; Lk. 9: 58. 663 Mt. 13: 7.22; Lk. 8: 7.14. 664 Cf. Is. 29: 13. 665 Cf. Ps. 61: 5. 666 Пс. 30: 19; 11: 4—9. 667 Lk. 12, 33. 668 Cf. Lk. 12: 33. 669 Cf. Exod. 33: 19; Rom. 9: 15. 670 Cf. Mt. 7: 13. 671 Cf. Lk. 12: 20. 672 Cf. Lk. 12: 15. 673 Cf. Lk. 12: 22—23. 674 Cf. Mt. 6: 32—33; Lk. 12: 30—31. 675 Cf. Mt. 10: 42. 676 Plato, Phaedo, 114 b-c. 677 Os. 6: 6; Mt. 9:13. 678 Cf. Rom. 7: 23. 679 Cf. Mt. 5: 10. 680 Очевидно, имеются в виду какие-то раннехристианские «филологи», которые редактировали текст Нового Завета. |
| 374 II Cor. 8: 12—14. 375 Euripides, Antiope, fr. 200 N. 376 Dan. 1; 6; 3: 6. 377 [Plato] Minos, 319; «собеседником» Бога Гомер называет Миноса (Odyssea, XIX, 179). 378 Cf. Gal. 6: 14. 379 Plato, Phaedrus 266 a; Homer., Odyssea II, 406. 380 Euripides, Andromache, 629. 381 Euripides, Orestes, 1287. 382 Antisthenes, fr. 11, 1. 383 Xenophon, Memorabilia II 1, 30. 384 Ariston, fr. 370 SVF I 85. 385 Plato, Leg. I 633 d; Phaedo, 83 d. 386 Cf. Mk. 8: 35. 387 Plato, Phaedrus, 81 a. 388 Cf. Eph. 6: 11. 389 II Cor. 10: 4—5. 390 Cf. Philo, Leges Alleg. II 22. 391 Cf. Plato, Phaedrus, 230 d. 392 Cf. E. de Faye, Gnostiques et Gnosticisme (Paris, 1925), p. 46, n.1, где отмечается сходство этого пассажа с Plato, Rep. 588 b. 393 H. Jonas сравнивает этот образ с аналогичным у Порфирия, Ad. Marc. 21 (The Gnostic Religion, Boston, 1963, p. 283). 394 Cf. Mt. 19: 17. 395 Ипполит пересказывает этот образ в Ref. VI 34. Представление о том, что демоны населяют человека и используют его в своих целях, было довольно распространено в античности. Образ постоялого двора (или караван-сарая) см. также Государство Платона (Rep. 580 a 4 f.), Corpus Hermeticum 16,14; Epist. Barnab. 16,7; Origen, De principiis III, 3,5. Интересные детали см. в: J. Whittaker, " Valentinus fr.2 " , Studies in Platonism and Patristic Thought, XXVI. 396 Sc.: чистое — cf. Mt. 5: 8. 397 Cf. Mt. 7: 7. 398 Barnabas, Epistula 16, 7—9. 399 Кого имеет здесь в виду Климент не ясно. Может, Николая или Карпократа? Подробнее этот сюжет рассматривается в третьей книге Стромат. 400 О киренаике Аристиппе см. Diog. Laert. II 85—6. Сам анекдот довольно популярен, см. Diog. Laert. II 76; Stobaeus, Florilegia 17,18. 401 О Николае см. т.ж.: Strom. III 25, 5 — 26, 2. 402 Авторство этих строк приписывается Хорилу из Ясоса, придворному поэту Александра Македонского. Choerilos, fr. 1 Kinkel. Preger, Inscr. graec. metr., p. 183, Nr. 232. 403 Usener, Epicurea, fr. 68. 404 Философ-киник конца V — начала IV в. до н.э. TGF, 808. Маловероятно, что фрагмент действительно принадлежит этому автору. |
| 293 Cf. Act. 15: 8. 294 Cf. II Cor. 7: 10. 295 Prov. 11: 5. Цитируется Климентом в двух различных греческих вариантах. 296 Cf. Herodotus, VI 75. 297 Cf. Is. 29: 13; Mt. 15: 8. 298 Cf. Philo. De somn. I 247. 299 Euripides, Chrysippus, fr. 840. 300 Euripides, Medea 1078—79. 301 TGF Adesp. 110. 302 Homerus, Odyssea XI 327. 303 Menander, fr. 338 CAF. 304 Clemens Rom, I Epistula ad. Cor. 50: 6—7; Ps. 32: 1—2; I Pet. 4: 8. 305 Lev. 11: 10; Deut. 14: 10. 306 Barnabas, Epistula 10, 3. 307 Cf. Mt. 7: 13. 308 Kerygma Petri, fr. 1 Dobschuetz; Hennecke-Schneemelcher, New Testament Apocrypha, II 94—102. 309 Simonides, fr. 66. 310 По, видимому, лакуна. 311 Cf. I Cor. 8: 7. 312 Cf. Izek. 34: 4.6. 313 Cf. Lk. 15: 7.10. Климент перефразирует это место, или же пользуется другой версией Евангелия. 314 Эти слова приписываются Пифагору. 315 Cf. Philo, De Abraham., 17. 316 Изречения, приписываемые семи мудрецам. См.: Diogenes Laert. I 76. 317 Эти слова цитирует также и Тертуллиан. См. Strom. I 61, 3. 318 Gen. 24: 6; Exod. 10: 34; Deut. 4: 9; 15: 9. 319 Cf. Mt. 25: 35.40. 320 Очевидно, имеются в виду «духовные люди», о которых учили Валентин и другие гностики. См.: Irenaeus, Adv. Haer. I 5, 1, 5; Clemens, Excerpta ex Theodoto 42, 3; 50, 1; 58, 1. 321 Cf. Plato, Rep. X 617 e. 322 Подробнее см.: Е.В. Афонасин. Философия Климента Александрийского (Новосибирск, 1997), с. 39—44. Основательное исследование гносеологических воззрений Климента можно найти в работе: A. Mehat, Etudes sur les Stromateis de Clement d " Alexandrie (Paris, 1966), p. 29—40. 323 Cf. Mt. 10: 24; Lk. 6: 40. 324 Cf. Io. 5: 6; Mk. 1: 40. 325 Cf. Prov. 27: 21. 326 Prov. 30: 3; cf. Sap. 10: 10. 327 Philo, De fort. 7. 328 Cf. Prov. 16: 5. 329 Cf. Ps. 50: 19. 330 Cf. Prov. 10: 31. 331 Cf. Prov. 16: 21. 332 Определения, напоминающие стоические, см.: SVF III 175. 333 Cf. Plato, Protagoras 329 c. 334 Вероятно, лакуна. 335 Выражение из Plato, Theaetetus 176 a-b. Это и дальнейшее рассуждение во многом копирует Филона: Philo, De fort. 3 sqq. |
| А. ( Никола j (Велимирови h), еп. Жички. Охридски пролог. Линц, 2001. С. 537-538). В зап. Мартирологах нет упоминаний о почитании И. А. до XVI в., кард. Цезарь Бароний в Римском Мартирологе (XVI в.) под 17 марта (MartRom. P. 100-101) отметил празднование памяти И. А. духовенством Ватиканской базилики (ActaSS. Mart. T. 2. Col. 508). Лит.: Троицкий С. Иосиф Аримафейский//ПБЭ. 1906. Т. 7. Стб. 355-356; Lohmeyer E. «Mir ist gegeben alle Gewalt!»: Eine Exegese von Mt 28. 16-20//In Memoriam Ernst Lohmeyer/Ed. W. Schmauch. Stuttg., 1951. P. 22-49; Taylor V. The Gospel according to St. Mark. L.; N. Y., 1959; Kee H. C. Joseph of Arimathea//IDB. 1962. Vol. 3. P. 980; Jeremias J. Jerusalem in the Time of Jesus. Phil., 1969; Gordini G. D. Giuseppe d " Arimatea//BiblSS. 1970. Vol. 6. Col. 1292-1295; Broer I. Die Urgemeinde und das Grab Jesu. Münch., 1972. (StANT; 31); Schreiber J. Die Bestattung Jesu: Redaktionsgeschichtliche Beobachtungen zu Mk 15: 42-47 par.//ZNW. 1981. Bd. 72. S. 141-177; Blinzler J. Joseph v. Arimathaia//LTK. 1986. Bd. 10. S. 1124; Brown R. E. The Burial of Jesus (Mark 15: 42-47)//CBQ. 1988. Vol. 50. P. 233-245; Crossan J. D. The Cross That Spoke: The Origins of the Passion Narrative. San Francisco, 1988; Luz U. Matthew 21-28: A Comment. Minneapolis, 1989. P. 576-583; Porter S. E. Joseph of Arimathea//ABD. 1992. Vol. 3. P. 971-972. Диак. Глеб Курский Гимнография В древнем иерусалимском календаре, сохранившемся в груз. переводе ( Garitte. Calendrier. P. 117), память И. А. отмечается в 3-ю Неделю по Пасхе; в груз. рукописях сохранились песнопения на этот день (см.: Марр И. Я. Описание груз. рукописей Синайского мон-ря. М.; Л., 1940. С. 138). В Типиконе Великой ц. IX-XI вв. в память И. А. и жен-мироносиц в 3-ю неделю по Пасхе на Пс 50 поются тропарь Ο εσχμων Ιωσφ ( ), самогласен Τν μαθητν σου χορς (Учеников Твоих лик…), на литургии назначаются прокимен Пс 149. 5 со стихом, Апостол Деян 6. 1-7, аллилуиарий Пс 131. 1 со стихом, Евангелие Мк 15. 43 - 16. |
| It is a unique feature of St. John’s Gospel that it explicitly introduces the sacrifice of Christ in the preaching of John the Baptist. When Jesus first appears, the Baptist proclaims, “See! The Lamb of God, He that takes away the sin of the world!” (John 1:29) John had earlier declared his expectation of someone “who comes after me [but] is preferred before me, for He was before me” (1:15). It was foretold, in fact, that on such a one John would see “the Spirit descending from heaven like a dove and remaining upon Him” (1:32). Then, when Jesus appears, John recognizes Him by this sign: “I have seen and testified that this is the Son of God” (1:34). The occasion of this disclosure was certainly our Lord’s baptism, when, according to the Synoptic Gospels, the Holy Spirit came upon Jesus, while the voice from heaven declared Him to be God’s “Son” (Mt 3:16-17; Mk 1:10-11; Lk 3:22). This is the setting in which the Baptist calls Jesus the Lamb of God who takes away the sin of the world. The metaphor John uses in this identification—God’s Lamb—combines the evocation of three Biblical images. We may take them in order. First, inasmuch as this Lamb of God is said to take away “sin,” John’s reference here certainly signifies the Old Testament’s “sin offering,” chatta’ah. The purpose of this sacrifice was to heal and repair the spiritual state—the inner self, the nephesh—of the offender. The “sin” (chet’) in the context of this sacrifice was not so much the act of the sinner as the moral, cultic, and/or spiritual impairment—even the ritual contagion—that resulted from his moral, physical or social failing. The chatta’ah did not attempt to satisfy a divine claim but to rectify, cleanse, and consecrate the human being. It is significant, therefore, that the Lamb of God is said to take away the “sin” of the world, not its “sins.” John has in mind the world’s fallen state, not men’s individual failings. Whereas a bullock was the prescribed victim in the Old Testament chatta’ah, Jesus is identified as “the Lamb who takes away the sin of the world.” John did not invent this change in the image. It came from another biblical source, which we will consider now. |
| St. Ireneus of Lyons counsels: “There is no use seeking the truth from others, when it can be readily found in the Church . The apostles have fully placed in the Church as in a rich treasure trove all that belongs to the truth. Everyone who wishes to do so can drink the waters of life from it; it is the door to life” (Against Heresies, 3:4). A teaching from a God-revealed source is a special inheritance in the Church’s treasure trove. Whoever has systematically studied the dogmatic teaching of our Church cannot but marvel at the harmony and inner consistency of its parts. All of the necessary dogmas needed for our salvation are set forth with the utmost clarity and brevity in the Symbol of Faith [the Nicene Creed.—Trans.], which was elaborated at the first (325) and second (381) Ecumenical Councils. It is part of the Divine Liturgy. It is pronounced three times during the rite of catechization in the sacrament of Baptism. For those preparing to be baptized, Fr. Georgiy has composed his own “symbol of faith”: “I believe in the One Holy Living God—our Heavenly (Spiritual) Father and Creator of the entire material world, emotional and spiritual; and in His Pre-eternal Living Created All-wise and Only-Begotten Word (Logos), by the Spirit and Power of God (see Acts 10:38) manifest to the world and incarnate in the Son of Man—Born of a chaste Woman (see Gal. 4:4), the Virgin Mary (Mariam), and crucified out of envy and dislike, but Resurrected (raised) according to the Love of God and Unity with the Father—Jesus (Yeshua) of Nazareth, Who was a Prophet of God, strong in deed and word (see: Lk. 24:19), and the Son of God—the Anointed One (Mashiah, Messiah-Christ), foreseen by the ancient prophets, and Who became the Judge of all the living and the dead (see Acts 10:42) and our Only Lord-Liberator from slavery to this world, which lies in evil (see 1 Jn. 5:19), and to the weak and materially poor origins of this world (see Gal. 4:3, 9), and by our Savior, mercifully forgiving all sins to the faithful, repentant, and baptized in His name (see Acts 10:43; Mk. 16:16); and of the Life-creating and Prophesying Holy Spirit—the One Comforter (Paraclete), Whom the Lord sends in place of Himself from our Father to the world as a confirmation of the Fullness of our eternal Life in the Kingdom of the Heavenly God, as a Gift of His one, holy, catholic and apostolic Church; that is, to God’s world, and especially to all those who sincerely love Him and truly believe in Him, and through Him by God’s grace, to those who believe in a Personal God and the capability of every person to conform with God and become like unto God. (“In the beginning was the Word.” Catechism for those being illumined, [Moscow, 1999] 10–11). |
| Inq.: I would like, after all that we have said concerning glossologia, for you to summarize exactly the main points of our discussion. EC: Listen, brother, and guard well within your mind: True glossologia as a gift of the Holy Spirit can be recognized only when it is combined with the following presuppositions. 1) If someone, by inspiration [of the Holy Spirit], speaks a language, it should be understood by all those who stand nearby, as happened in the case that we cited from the Acts of the Apostles ( Acts 2:1-13 ). 2) When someone speaks a language among the residents [of Jerusalem, Corinth etc.] that they do not understand, then another gift, the gift of translation of this language into the language of the people is necessary. Without this translation the foreign language is babbling and lunacy ( 1 Cor. 14:23 ). 3) Glossologia was not given to the Church forever, but only in the beginning of Christianity in order to awaken the idol-worshippers and Jews to belief in Christ. This is why the Apostle Paul said that the gift of glossologia would at some point cease to exist in the Church ( 1 Cor. 13:8 ). 4) Since we believe that Christ is our true God we no longer have need of glossologia, given the fact that the knowledge of foreign languages by inspiration [of the Holy Spirit] is a sign (miracle) necessary only for the unbelieving and not for the faithful ( 1 Cor. 14:22 ). 5) From the beginning of Christianity the gift of glossologia was one among the lesser in the Church of Christ, while the others, such as that of prophecy, interpretation of Scripture, of love and the rest, were much greater. 6) It is totally out of the question for speaking in tongues, as a gift of the Holy Spirit, to mean a delirium in a non-existent and incomprehensible language, for then it wouldn’t be speaking in languages, but our own [exclusive] language ( Mk. 16:17 ). Moreover, it comes into clear contradiction with chapter two of the Acts of the Apostles. 7) The inarticulate voices, lunacies and incoherent utterances which we often hear from the self-proclaimed speakers of tongues very much resembles the scenes the idol-worshippers would make before their idols of Dionysus, as well as with quite a few of the Montanists, Gnostics, Quakers, and later Pentecostals, all of whom the true Church of Christ anathematizes (See the first and second Canons of the Sixth Oecumenical Council). |
| Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus. And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead. And when he knew it of the centurion, he gave the body to Joseph. And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre. And Mary Magdalene and Mary the mother of Joses beheld where he was laid. And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun. And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? And when they looked, they saw that the stone was rolled away: for it was very great. And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you. And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid. Mark 15:43-16:8 Because of the savour of thy good ointments thy name is ointment poured forth, therefore do the virgins love thee. Song of Solomon 1:3 This Gospel passage makes us wonder and opens to us new dimensions for understanding the Resurrection in depth. The wondrous thing is that even though the myrrh-bearers came early in the morning to anoint the body of Jesus, they did not really anoint Him. The sweet savour of Christ (2 Cor. 2:14-17) has risen from the grave; He is risen; He is not here (Mk. 16:6). |
| Orthodox Christians throughout the world sympathize with their fellow Christians and all those subjected to persecution in this region, and call for the working out of a just and final solution to the region’s problems. Also condemned are wars inspired by nationalistic motives and which lead to ethnic cleansing, the changing of state borders and the seizure of territory. 5. The Attitude of the Church Towards Discrimination. 1. The Lord as King of peace (Heb. 7:2-3) rejects violence and injustice (Ps. 10:5) and condemns the inhuman treatment of one’s neighbour (Mk. 25:41-46; James 2:15-16). In his Kingdom, which is reflected in and is present on earth in his Church, there is no place for division, enmity or intolerance (Is. 11:6; Rom. 12:10). 2. The Orthodox Church takes a firm position on this issue. She believes that God hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation (Acts 17:26) and that in Christ there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus (Gal. 3:28). To the question Who is my neighbour? Christ replies with the parable of the merciful Samaritan (Lk. 10:25-37), thereby teaching us to reject barriers built up by hatred and prejudice. The Orthodox Church confesses that every person, regardless of the color of his skin, religion, race, gender, nationality and language, is created in the image and likeness of God and is an equal member of the human community. In following this belief, the Orthodox Church rejects discrimination according to the aforementioned reasons which presuppose a difference in dignity between people. 3. The Church, in respecting, the principles of human rights and equal treatment of people, values the application of these principles in the light of her teaching on the sacraments, the family, the position of both genders in the Church and the value of Church Tradition as a whole. |
| Let us not put off our healing from day to day, so that death might not creep upon us unawares and take us suddenly, so that we would not be proved incapable of entering the habitations of unending rest and festival, so that we would not be cast down as useless chaff into the fires of hell that burn eternally but do not consume. The healing of old illnesses does not happen so quickly and conveniently as ignorance might imagine. There is a reason why God’s mercy grants us time for repentance; there is a reason why all the saints begged God to give them time for repentance. Time is needed to erase the sinful impressions; time is needed for us to be marked by the impressions of the Holy Spirit; time is needed to cleanse us from defilement; time is needed to clothe ourselves in the garments of virtue, to adorn ourselves in the God-beloved qualities that adorn all those who dwell in heaven. Christ is resurrected in the person who is prepared for it, and the tomb—the heart—again becomes a temple of God. Arise, O Lord, save, O my God (Ps. 3:7); in Thy mysterious and yet essential Resurrection is my salvation. Amen. St. Ignatius (Brianchaninov) Translation by Nun Cornelia (Rees) 29 апреля 2012 г. Рейтинг: 8.2 Голосов: 32 Оценка: 1 2 3 4 5 6 7 8 9 10 Mk. 15:43–16:8. The Ladder of Divine Ascent, Homily 18. The Ladder, Homily 1. The Church Slavonic scripture uses the phrase umilashesya serdtsem, which means they became contrite in heart. Квитанция Реквизиты для юридических лиц Реквизиты для переводов из-за границы Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка скрыть способы оплаты Квитанция Реквизиты для юридических лиц Реквизиты для переводов из-за границы Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка скрыть способы оплаты Предыдущий Следующий Комментарии Sabrina Messenger 20 мая 2013, 02:24 In a world where there are so many bad examples and messages geared toward girls and women, it " s wonderful that we still have the holy and courageous example of the Myrrhbearers to leads us to deeper love of and devotion to Christ! I got a real blessing reading this article. Susanna Johnson 5 мая 2012, 07:15 The Myrrh Bearing Women are dear to my heart, since I celebrate their feast day, being a Susanna. I have never read anything so powerful and I am so grateful to you for the translation and the posting. I have posted it on my Facebook page. I plan to share a copy with my priest as well. Glory to God. St. Ignatius so clearly and accurately describes our spiritual sickness, and the cure. I have been " pricked in my heart " . Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: |
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