Theology of the holy places of Palestine in the corpus of works of St. Hesychius of Jerusalem

Abstract. The article is devoted to the theology of the holy places of Palestine, which received fruitful expression in the works of St. Hesychius of Jerusalem († c. 451). Previously, this aspect of his thought had not been comprehensively considered. The study is carried out on the basis of the published parts of the “Great Commentary on the Psalms” (CPG 6554), “Short Commentary on the Psalms” (CPG 6553, the author of which many researchers believe the monk), “Scholia on the Book of the Prophet Isaiah” (CPG 6559), “Scholia on Biblical Songs” (CPG 6555), “Commentary on the Book of Job” (CPG 6551), Commentary on Leviticus (CPG 6550), Chapters of the Twelve Prophets (CPG 6557), Scholium on the Books of the Minor Prophets (CPG 6558, partially studied), and 8 holiday homilies. Substantive, thematic analysis is used as the main methodological setting. It allows us to reveal the monk’s thought about Palestinian shrines in the form of the following interconnected sections: praise of holy places, biblical-exegetical and dogmatic topics. Since their content has a clear parallel in early Christian poetry of praise and exegesis, it is suggested that the prerequisites for the formation of Hesychius’s views were the tradition of doxological contemplation, brought up on biblical poetry, in its two dimensions - poetic and dogmatic, and contemplation as a method of patristic exegesis. The study shows that the biblical exegesis of Hesychius, as the basis of his theology of holy places, relies to a large extent on the principles of moderate allegorical or, more precisely, typological interpretation. Among the dogmatic ones, the following topics are considered: 1) the involvement of holy places in the mysteries or sacraments performed there by God; 2) holy places as a means of learning the mystery of the Incarnation; 3) the apologetic function of shrines as witnesses of gospel events; 4) the ecclesiological theme of Zion as the Mother, as the Firstborn Church and as the Mother of Churches; 5) the sanctity of these Palestinian places; 6) their charismatic function; 7) worshiping them and honoring them as a manifestation of worship of God. Based on patristic parallels, it is shown that the corpus of texts by St. Hesychia is an integral part of the continuous Palestinian tradition of theology of holy places from the 2nd to 8th centuries. In their understanding, Hesychius is also close to the views of the author, traditionally identified with St. Ephraim the Syrian, and to the views of the blessed one. Theodoret of Cyrus. In recent years, the attention of the scientific community to the study of the Palestinian tradition within the framework of the Ancient Church has been attracted by two scientific projects of the Russian Christian Humanitarian Academy: “Palestinian Orthodox philosophical and theological tradition of the 6th–9th centuries.” (2011–2012) and “Palestinian Christian philosophical and theological tradition of the 3rd–5th centuries.” (2014–2016). Although the term “philosophical-theological tradition” in relation to Palestine seems debatable due to the fact that it can be perceived as a “Palestinian theological school”, along with the Alexandrian and Antiochian, which would be incorrect, nevertheless, there is no doubt about the very fact of the existence of a distinctive Palestinian tradition as a broad concept that includes theology, asceticism, liturgy, hagiography, etc. The holy places of Palestine had a significant influence on this tradition. This circumstance explains the fact that, in line with this tradition, a fruitful line of theological understanding of Palestinian shrines is revealed. Of the Greek-speaking representatives of this trend, the authors of the 4th century have been studied in some detail. Eusebius of Caesarea and St. Cyril of Jerusalem; we examined the works of hagiographers of the 6th–7th centuries. Theodore of Petrsky, Cyril of Scythopolis and Blessed. John Moschus, theologians and hymnographers of St. Sophronius of Jerusalem (VI–VII centuries) and St. John of Damascus (VIII century) 1. Against the background of these authors, the theological views on the holy places of the outstanding exegete and preacher who lived in Palestine, St. Hesychius of Jerusalem, which gives the proposed topic relevance. Information about the life of St. Hesychius (2nd half of the 4th century - c. 440/451), presbyter of the Church of the Resurrection in Jerusalem, scanty 2. In the Greek Minology, based on a manuscript of the 12th century. 3, it is reported that Hesychius “was born and raised in Jerusalem” 4, took monasticism and the priesthood. While living at the Holy Sepulcher, he also fulfilled obedience to the church didaskal 5; in 412 he actively taught. Because of his deep learning, he was called a theologian and was revered for his interpretation of all Scripture. Apparently, through his writings the voice of the Jerusalem Church was known both in Rome and Constantinople 6 . The holy places of Palestine are a characteristic theme of the works of St. Hesychia, present in his exegetical works and homilies. Among the exegetical works that include statements on Palestinian shrines are “Great Commentary on the Psalms”, “Short Commentary on the Psalms”, “Scholia on the Book of the Prophet Isaiah”, “Scholia on Biblical Songs” and homilies on the Book of Job. To a lesser extent, the theme of holy places is found in the Commentary on the Book of Leviticus, the Chapters of the Twelve Prophets, and the Scholia on the Books of the Minor Prophets. The Great Commentary on the Psalms has not been completely preserved; partly it came down in the form of a commentary, partly in fragments from catenas on Psalms 7. Hesychius here used an allegorical and typological method of interpretation, distinguishing between the “letter” and the “spirit,” the historical narrative of past events (ἱστορία) and interpretation based on spiritual contemplation (θεωρία) 8 . As for the scholia on the Book of Psalms, known as the Short Commentary 9, which contains typological and allegorical exegesis, the authorship of Hesychius remains the subject of scholarly debate. The reason is that the interpretations it offers differ from the exegetical solutions that can be found in Hesychius's 3rd commentary on the Psalms, a collection of scholia erroneously entitled “On the Inscription of Psalms” 10 and published under the name of St. Athanasius of Alexandria 11. However, an impressive number of scholars speak out in favor of the authorship of Hesychius 12. Taking these views into account, we use him as the source of this study. "Scholia on the Book of Isaiah" 13 are characterized by a combination of allegorical and typological methods; “Scholia on Biblical Songs” 14 are close in exegetical principles and style to the “Brief Commentary on the Psalms” 15. “Commentary on the Book of Job” 16 is compiled in the form of 24 homilies and has come down to us in an Armenian translation. "Commentary on the Book of Leviticus" 17 is a mystical interpretation of the Old Testament liturgical institutions; preserved entirely only in translation into Latin. “Chapters of the Twelve Prophets” 18 is a brief chapter-by-chapter summary of the Books of the Minor Prophets (the division into chapters is different from the modern one) using allegorical and typological methods of interpretation. “Scholia on the Minor Prophets” 19 are similar in nature to “Scholia on the Book of Isaiah” (due to the inaccessibility to us of their complete recent edition, we are forced to limit ourselves here to the earlier edition of the scholia to two Books - Obadiah and Zechariah) 20. The theme of holy places occupies a special place in the festive homilies of Hesychius 21. Of the 19 homilies, the authorship of which is beyond doubt, the theme of Palestinian shrines is present in 8. These are the “Second Homily for Holy Pascha” 22, “The First Homily in Honor of the Mother of God” 23, “The Eulogy in Honor of St. Andrew" 24, "Elocution in honor of St. Stephen" 25, "A word of praise in honor of Jacob, the brother of the Lord, and the prophet David the Father of God" 26, "The first word on the resurrection of Lazarus" 27, "A word of praise in honor of St. the apostles Peter and Paul" 28, "A word of praise on St. martyr Procopius" 29. They are characterized by a high level of literary skill, lively style and an abundance of rhetorical devices 30. The theme of holy places in the works of Hesychius has been raised by researchers several times, but, as a rule, in the form of a simple listing of his allusions to Palestinian shrines, and in the case of homilies - in the form of their retelling and detailed literary and theological commentary on them 31 . As for a comprehensive study of Hesychius’ theological thought about holy places, this topic has not been considered before. Analyzing this issue presents a number of difficulties. On the one hand, there is a lack of consensus regarding the authorship of some of the works attributed to Hesychius and the complete (especially critical) edition of the surviving works, especially exegetical ones, in Greek. On the other hand, Hesychius’s views on holy places are not a holistic theological system, but fragmentary, although interconnected, theological observations, remarks and provisions, which must be sought in a variety of his creations and which are not easy to systematize. Finally, the task is complicated by the exceptional originality of Hesychius’ statements about holy places, both in content and stylistically. Theoretical analysis of a number of his statements from the point of view of school, discursive theology also poses a problem. With this in mind, our work is introductory, preliminary, and the approach we propose involves selecting representative passages about Palestinian holy sites and exploring their main theological themes. For this purpose, the passages are combined according to content and thematically into the following groups: praise of holy places, biblical-exegetical and dogmatic themes. At the same time, it seems that an attempt to consider these layers of thought outside of their mutual connection may lead to the fact that the key to reading the theology of the holy places of Hesychius will never be found. Therefore, it seems important to find the theological premise that would allow us to comprehend the various directions of his thought about holy places in all their diversity and integrity. According to the author, such a basis may be the phenomenon of doxological contemplation as a vivid manifestation of Christian spiritual and intellectual life in the patristic era in Byzantium, as well as contemplation as a special exegetical attitude, often mentioned by Hesychius himself 32 . Through the prism of doxological and exegetical contemplation, as well as the patristic tradition, we will consider his views. The lack of a systematic understanding of the holy places in the works of Hesychius is fully compensated by another, very characteristic motif - laudatory doxology and loving, almost poetic chanting of Palestinian shrines. Poetry of praise in the Ancient Church, both liturgical and homiletical, is a special form of theology. Speaking about it, one cannot help but note 3 of its characteristic aspects: biblical origins, dogmatic content and special literary forms. As for the first, the roots of doxological hymnography go back to the text of the Book of Psalms and biblical poetry in general 33. As for praise as a form of theology, as such it sets forth basic doctrinal truths. Researchers have repeatedly noted that, unlike analytical, often systematic discourse, which immerses the reader and listener in the sphere of theological reasoning, doxology transfers him into the space of theological contemplation 34. Poetry of praise is a “verbal icon.” In this praise, “dogmatics unfolds before us in the form of a solemn “twisting (or weaving) of words,” in the form of a song, and not a treatise.” Doxology and the vision of truth are consonant here, “and this concerns the most important truths of the Economy and Sacred History,” since in Orthodoxy ““knowing” and “glorifying” are one thing” 35. Finally, if we talk about the third, poetic aspect of praise, then the literary means it uses - figurative and rhetorical - transfer knowledge about God to the poetic sphere, and in the process of this transfer such a close connection of spiritual perception with artistic perception is formed and manifested that in the Byzantine era they cannot be separated. The main feeling of this praise is called “solemn rejoicing” 36. The synthesis of all three elements we have named - biblical poetic material, laudatory doxology and dogma - also characterizes the theology of the holy places of St. Hesychius of Jerusalem. Let us focus first on his praise of Palestinian holy sites, in which he uses complex, profound imagery and elegant rhetorical devices. Thus, in the “Elocution in Honor of St. Stephen" The Holy Sepulcher metaphorically appears as a "bridal chamber" 37. With a similar expression “sacred bridal chamber” Hesychius glorifies Anastasis in his “Honored Word on St. martyr Procopius,” adding that “[here] the shroud reveals the wealth of the Naked One, the angels confirm the power of the Beaten on the cheeks, the voices of those who descended from heaven proclaim the glory of the One who took the blows” 38. In the “First Word on the Raising of Lazarus,” he refers to the “royal tomb” as the burial cave of Christ, “from the chamber” of which “in snow-white robes, the God-like, shining Heavenly Bridegroom came out” (cf. Ps. 18:6) 39 . The monk addresses holy places as if to an animated person: thus, in the festive homilies in relation to the Holy Sepulcher and Bethlehem, he twice uses the term ἀσπάζομαι - “to greet, embrace, kiss.” Chanting the Sepulcher of the Risen Christ, St. Hesychius exclaims: “With what words will I salute the Tomb that gives birth to life, the grave free from corruption and hospitable to incorruption, the three-day chamber that laid the Bridegroom to rest, the bridal chamber that raised the incorruptible spouse after the wedding? The dead are held by the Sepulcher, the earth shakes before God; the body declares Him dead, the miracle declares Him God; for the dead - burial, for God - the Resurrection, for the dead - the tears of women, for God - the words of angels" 40 . The words about Bethlehem also sound in an encomiastic tone: in the homilia for the resurrection of Lazarus, his cave is presented as beginning to “serve (δορυφορεῖν) Christ more than the courts of the kings” and is magnified with “a manger, like a throne of cherubs” 41. The “Laudatory in honor of Jacob, the brother of the Lord, and the prophet David the Father of God” contains a dogmatic-poetic, loving glorification of Bethlehem as the place of the Nativity of the Savior and Zion as the place of the descent of the Holy Spirit on the day of Pentecost. Before the spiritual gaze of his listeners, Hesychius unfolds and actualizes the events of the New Testament, inviting them to contemplate them through the prism of the Christological, pneumatological, soteriological aspects of the doctrine: “In Zion I greet Bethlehem as if it were here; I see a mother in my daughter. One torch-bearing star was lit in you (see: Matthew 2:9), here [in Zion] there are many (cf.: Acts 2:3). She showed the way to the Magi (Matthew 2:9), and she illuminated the Parthians, Medes, Elamites and people from all nations with the light of her radiance (see: Acts 2:9). You feed on milk from virgin breasts, but this one brings down the Spirit from the Father’s bosom. You leavened the Bread, and Zion held the supper. You fed the Calf in a manger (see: Luke 2:7, 16), and Zion offered Him up on the altar. You hid Jesus in swaddling clothes (see: Luke 2:7), and Zion exposed [His] side to Thomas, who wanted to touch (see: John 20:26–27). You have a Virgin, giving birth with the sealed parts of nature, with this there is a palace with closed doors (see: John 20:19, 26) receiving and containing the Bridegroom” 42. The glory of holy places, according to Hesychius, lies in the actualization of all the named facts of Sacred history in the personified images of Bethlehem and Zion - they are given the honorable role of being not just passive witnesses, but direct performers, glorified perpetrators of these mysteries. This image of the glorification of Zion reaches its maximum development in homily V on the Book of Job, where, in addition to exegetical and dogmatic themes, it is complicated by multiple allusions to the moral, ascetic and liturgical practice of the Church of Jerusalem. Zion with its upper chamber of the Last Supper and the basilica, where the Christian community gathered repeatedly throughout the year for liturgical celebrations and Lenten observances, where on the days of Lent, Hesychius publicly interpreted the Book of Job 43 during divine services, drawing moral lessons from its statutory principles - this Zion appears as the organizer of sacred events, the embodiment and symbol of the sacraments, a mentor for those seeking wisdom in Scripture, a teacher of dogma and virtue. This is his glory. In Homily V on Job, as in the “Homily on Jacob and David,” Hesychius, through poetic praise, draws listeners to mystical contemplation, the central object of which is the gospel story in its Christological, pneumatological, ecclesiological and soteriological refraction. All this is contained in the doxological greeting: “Rejoice, Zion, the field of fasting, the bridal chamber of wisdom, the anchor of abstinence, the supper of the blessed life (cf. Mark 14:15; Luke 22:12; John 13:2, 4), the table of the Kingdom, depicting the holidays as you know them, illuminating those gathered not with splendor, but with various miracles! In fact, you either proclaim peace (see: John 20:19), in which the whole world is called to celebrate, or you send the breath of the Spirit to the disciples (see: John 20:22) - and we, as children and heirs (Rom. 8:16-17), receive part of the blessing. You then offer a washbasin and a towel for your feet (see: John 13:4–5) - and through this the door of salvation is open to sinners; then you celebrate the Passover in two ways, slaying at the same time the spiritual Lamb and the material lamb (see: Mark 14:12-25), in two ways - in words and deeds - teaching us, gathered in this very place, that what the ancients did has truly passed away [i.e. e. Old Testament Passover], and [here] a new beginning was made (see: 2 Cor. 5:17). You then let Christ in when the doors were locked (John 20:19), and you encourage us to let the Creator inside us, into [our] inner man (Rom.7:22; 2 Cor.4:16; Eph.3:16); then you touch Him to fulfill the desire of those who love Him, and you call blessed those who believe in Him (see: John 20:29). Then you divide the fire in the form of tongues (see: Acts 2:3) - and we all become altars of immaterial sacrifice; then you preach fasting and prepare a new feat for our body, so that, without collecting grapes, we become vessels of sweet wine (Acts 2:13); then you expose Job to the upcoming feat and clothe us with all the armor, which is patience” 44. Biblical-exegetical topics The glorification of holy places as an expression of theology about them is deeply rooted in Hesychius’ exegetical understanding of the Old Testament poetic material, mainly the Book of Psalms and the Book of the Prophet Isaiah. It is noteworthy that the monk sees the desire to “glorify Zion” in the Psalmist himself 45. Therefore, in the scholia on the psalms and Isaiah one should look for another significant aspect of Hesychius’ theological thought about the Palestinian shrines - an aspect based on the exegesis of Holy Scripture. In the “Big” and “Brief Commentaries on the Psalms”, in the “Scholia to the Book of the Prophet Isaiah”, Hesychius, applying an interpretation to the Old Testament text in the light of subsequent gospel events, applies it to the Old Testament toponyms, contemplating the fulfillment of ancient prophecies in the gospel holy places. The exegesis of Hesychius is deeply Christocentric, based on the historical narrative of the Gospel and the Acts of the Apostles and the understanding of the entire Divine Economy in the light of the coming into the world of the incarnate Son of God. In the history of this Economy, the holy places of Palestine, in the understanding of Hesychius, have quite outstanding significance. The method of interpreting the biblical text, similar to the one that Hesychius most often uses in the passages of interest to us about holy places, is characterized as moderately allegorical or, rather, typological 46. Let us note that interpretations close to his are found - although much less frequently - not only in the Palestinian tradition in Eusebius of Caesarea, Cyril of Jerusalem and, following them, in Blzh. Jerome, but also in the Syriac tradition by the author, traditionally identified with St. Ephraim the Syrian, as well as in the Antiochian tradition of his contemporary Blessed Hesychius. Theodoret of Cyrus. Based on biblical poetic texts, Hesychius’s own exegetical thought on shrines is doxological, contemplative and dogmatic. In this section we will focus on the first two aspects. If we turn to the “Great Commentary”, then Jerusalem for St. Hesychia is the very city of our God, in which the Lord is especially great and very glorious (Ps. 47:2), this is the “capital of the miracles” of Christ, with which He was magnified 47. As a fortified city (πόλις περιοχῆς, Ps. 30:22) Jerusalem “embraces (περιέχει) all the wonders of the Lord”: His Nativity according to the flesh, Crucifixion, Resurrection, Ascension 48. Jerusalem is also the mountain of His shrine (ὄρος ἁγιάσματος αὐτοῦ, Ps. 77:54), - not so much because there was once a great shrine there - the Ark of the Covenant, transferred by King David, symbolically representing the presence of God (2 Samuel 5:6), but because there subsequently there was a “second Ark - the flesh” of Christ, which, by virtue of the incarnation of the Son of God, completely contained the Divinity 49. Holy places - Bethlehem, the Cross, Anastasis - appear as the fulfillment of a number of Old Testament prophetic images: these are the courts of God (see: Ps.83:11), and holy mountains (see: Ps.86:1 / Russian 86:2), and the best valleys (Is.22.7), and the dwellings of God (Ps.42:3). Let us consider these exegetical solutions in more detail. Interpreting the words of the psalm in the “Great Commentary”, one day in Your courts is better than thousands (Ps. 83:11), St. Hesychius writes that the prophet “calls Bethlehem, the Cross, Anastasis the “courts of God,” where during the days of the Nativity of Christ, His Crucifixion, Resurrection and Ascension, the salvation of the human race took place 50. The theme of God's presence in holy places, implicit in this interpretation, is clearly manifested in the name that Hesychius appropriates for Zion - “the house of God” (Ps. 55:15) as the place of the Passover Supper of Christ with the disciples 51 and the “house of the Spirit” as the place of His descent 52. In the commentary on Ps.86:1 (86:2), the Jerusalem didaskal notes that the foundations of God, which are established on the holy mountains, are the “mysteries of the sufferings and miracles” of Christ, and the holy mountains on which they are found are Bethlehem, Golgotha, Anastasis, Tabor - the mountain of the Transfiguration of the Lord, and Olivet - the place of His Ascension 53. Hesychius reinforces the proposed typological exegesis of the mentioned verse with a general indication that the entire Psalm 86 contains prophecies about Christ 54 . A similar approach can be seen in the “Scholia to the Book of Isaiah”: in the holy places, which the monk calls “places of Epiphany,” he sees the realization of the prophetic image of the mountains of Zion, on which the Lord will come down to fight (Is. 31:4) 55. Another Old Testament prototype of the holy places - Bethlehem, Zion, Anastasis - for Hesychius are the best valleys from the verse Is.22:7, which will be filled with chariots, i.e., “gospel words” 56. A similar view of holy places can be seen in the “Brief Commentary on the Psalms.” Here, Palestinian shrines are repeatedly presented as the New Testament fulfillment of the prophetic image of the “dwelling places” of the Lord. St. Hesychius affirms this in the scholium on Ps.43:3: Send Your light and Your truth: they will guide me and lead me into Your holy mountain and into Your dwellings, saying: “Understand by this also Golgotha, a truly holy mountain, since the Holy of Holies sanctified the universe on it with His Cross; [understand by] “dwellings” Bethlehem, Zion, Anastasis, as well as [the place of] the Ascension, because in these places He dwelled many times and in different ways. It is clear that God the Word and the Spirit directed our path to them, and [being] in them, we understand how we must win victory over our enemies" 57 . The theme of the Lord’s residence in holy places can also be seen in the words that “God was pleased to dwell” on Mount Zion and Sinai - this is how Hesychius explains the lines of Ps.67:17-18 about the mountain on which God was pleased to live, and about His presence in Sinai and in the sanctuary 58 . It is also present in the scholium on Ps. 25:8 about the place of residence of His glory, where Hesychius asserts that Zion and Anastasis are the places of the glory of the Lord, because He dwelt in them 59 . In the same sense of the “abodes” of the Lord, the holy places are presented in the interpretation on Ps. 132:7: Let us enter His dwellings, where, according to the author, the Psalmist prophesies about entering “the cave where He was born, [to the place of] the Cross, to Anastasis, [to the place of] the Ascension, to Zion, to Golgotha, because in them He dwelt” 60. Here we note that the theme of holy places as “dwellings” of the Lord, characteristic of the “Brief Commentary on the Psalms,” is also found in Theodoret of Cyrrhus 61 and in St. John of Damascus 62, which in this case allows us to think about the closeness of Palestinian and Antiochene theological thought. Returning to the “Short Commentary,” it must be said that in his scholia on Ps. 86:1 (87:2), as well as in the “Great Commentary,” there is a theme of the holy places - Zion, Golgotha ​​and Olivet - as the mountains of the saints, on which Christ “founded the promise of the Father” 63 . From the biblical prototypes of holy places in their entirety, let us now move on to consider the topic of individual holy places in the exegetical writings of St. Hesychia. First of all, let us dwell on the theme of Anastasis, or the place of the Resurrection of Christ 64. In the “Great Commentary”, within the framework of the interpretation of the verse Ps.58:7 (In the evening they will return and hungry, like a dog, they will walk around the city) Hesychius writes that we are talking about the Jews who will surround the Holy Sepulcher, “because the city of Christ” here “is rightly called [His] Sepulcher, because Anastasis is deservedly considered the capital of the entire universe” 65. In the “Scholia to the Book of Isaiah,” the site of the Resurrection of Christ and the nearby Golgotha ​​appear as the fulfillment of the prophecy about the House of God and the mountain of the Lord (Is. 2:2): In the last days the mountain of the Lord will be revealed and the house of God will be on the top of the mountains and will rise above the hills, and all nations will come to it. In relation to this biblical text, Hesychius notes that the last days prophetically point to the coming of Christ in the flesh, the mountain of the Lord is Golgotha, and the house of God is “Anastasis, because as the house of Christ it will be exalted above all the earth,” and all nations will go there “to worship” 66. The saint sees a foreshadowing of the Tomb of Christ - “a cave hewn out of solid rock” in the words of Is.51:1, addressed, in his opinion, to those who strive for truth and seek the Lord: Look at the solid rock that you have hewn out 67. Also of interest is the analogy that Hesychius, following Eusebius of Caesarea 68, draws between the Holy Sepulcher and the bodies of the forefathers Abraham and Sarah, dead from old age, from whom God produced the entire people of Israel (Is. 51:2) 69. Likewise, in the “Brief Commentary on the Psalms”, foreshadowings of the Holy Sepulcher (τάφος/μνῆμα) are often noted: in particular, in the prophecy about the Dormition and Sleep (Ps. 3:6, 4:9) of Christ; about the ditch dug for Him (Ps.7:16) and the pit (Ps.56:7); about going to the grave (Ps. 27:1); about the hidden trap (Ps. 34:8); about light (Ps. 35:10) as an indication of the light that shone from the Tomb and sheds light on believers; in the prophecy about the casting down of the unbelieving Jews from glory (Ps. 49:15) through the Holy Sepulcher; in the mention of the bed (Ps. 62:7); about the sleep and horror (Ps. 76:6, 7) of the guards at the Tomb; about the number of Christ among the dead and His position in the pit of the grave (Ps. 87: 5, 7); about the pit for the devil (Ps. 93:13), which became the Holy Sepulcher; about the flesh of Christ lying in the tomb, “like a sparrow on a mound (or: in a cleft) of the earth” (cf. Ps. 102:8) 70; in the words of Ps.129:1 about the depth from which prayer ascends to God, and Ps.131:3 about the bed as prophecies about the Holy Sepulcher; in the words of Ps.142:3 about being left in darkness and Ps.143:7 about going down into a ditch 71 . In the “Scholia on Biblical Songs” Hesychius sees the reference to the “cave of the Sepulcher” in the prophecy: my head was plunged into the clefts of the mountains (John 2:6) 72; an indication of Anastasis should perhaps be seen in the prophecy about the dwelling that the Lord prepared for Himself (Ex. 15:17) 73. Regarding Golgotha, similar interpretations are found in the “Great Commentary on the Book of Psalms” and the scholia on Isaiah, and their high frequency, along with an explicit mention of the holiness of this mountain, suggests its special significance in the author’s theology. Thus, along with the words of Is.2:2 that we have already noted about the mountain of the Lord as the place of the Crucifixion of Christ, Golgotha, according to Hesychius, is symbolically indicated by the images of the holy mountain in Ps.98:9: Exalt the Lord our God and worship (on) His holy mountain 74 , as well as in Is.65:9 75 . In relation to Is. 2:2, it must be emphasized that an identical interpretation of the “mountain of the Lord” in the meaning of Golgotha ​​is found earlier in the Syriac tradition in a work inscribed with the name of St. Ephraim the Syrian 76. In Hesychius, Golgotha is also represented by a mountain on the plain (ὄρους πεδινοῦ; in Yungerov’s translation - open mountain), on which the banner will be raised (Is. 13:2) - the Cross of Christ, and Hesychius strengthens the Christological interpretation of these words with a remark that the plain indicates the descent of the 77 incarnate Son God's The saint also sees the prophecy about Golgotha ​​and the joy of the Cross in the image of a mountain on which all the nations of the earth will drink joy (Is. 25:6) 78. Golgotha ​​also appears as the realization of the prophecy about the mountain on which the Lord will give people peace (Is. 25:10) from their sins 79 . According to Hesychius, the words about the high mountain point to it (see: Is. 40:9), to which the Psalmist commands the one who speaks the good news to Zion, that is, the apostles, to ascend, because “the secrets of Zion” are from Golgotha ​​80. In his “Commentary on the Book of Leviticus,” he speaks of Golgotha as the implementation of the Old Testament prototype of a clean place located outside the camp, where, according to the institution of Lev.4:11–12, the sacrificial calf was commanded to be brought out: and let [the priest] take out the skin of the calf and all its meat with its head and legs, and its entrails and its uncleanness, the whole calf, outside the camp to a clean place where ashes are poured out... The sacrificed calf prefigured Jesus Christ, and the clean place mentioned by the legislator, according to Hesychius, most clearly points to “the place of Christ’s sacrifice.” “This place of ashes,” the monk continues, “that is, Golgotha, is a pure place - so pure that it cleansed the whole world.” He explains calling the place of the Crucifixion of the Lord “the place of ashes” by the fact that “the sins of the human race were abolished there, which is why it is called a clean place” 81. Even more often, similar interpretations in relation to Golgotha ​​are found in the “Brief Commentary on the Psalms”: the holy mountain points to it (Ps. 3:5, 14:1, 42:3, 47:2); height (Ps. 17:34); the mountain of the Lord and a holy place (Ps. 23:3; see: “a holy place [Mount Golgotha], because on it the salvation of the human race was accomplished”); right path (Ps. 25:12); the stone on which the Lord set Christ's feet (Ps. 39:3); stone (Ps. 60:3); west (Ps. 67:5); holy place (Ps.67:6); mountains (Ps. 71:16); the mountain that the right hand of the Lord has captured (Ps. 77:54); holy mountains (Ps. 86:1 / 87:2) as a foretelling not only of Golgotha, but also of Mount Zion and Olivet. The allusion to Golgotha ​​is also seen in the image of the rejoicing and rejoicing mountains (Ps. 114:4, 6); Hesychius also sees a foreshadowing of it in the mention of dwellings and the place where the Lord’s feet stood (Ps. 132:7) 82. In the “Scholia on Biblical Songs” Hesychius writes about the “inheritance of Calvary” as the fulfillment of the prophecy of Exodus 15:17 about the mountain of the Lord's inheritance 83 . As for the place of the Nativity of Christ, in the “Scholia on the Book of Isaiah” Hesychius sees a symbolic reference to the “Bethlehem cave” where the Lord was born in the image of an elevated (ὑψηλόν) cave from Is. 33:16, prophetically named so “because of [its] grace” 84. In interpreting this verse as a reference to the cave of the Nativity, it is consonant with the native of Palestine, St. martyr Justin the Philosopher († 165), in whose writings the earliest evidence of understanding of holy places in the Palestinian tradition is found 85. As a foreshadowing of the “Bethlehem Meal”, in which one can see a symbolic reference to the Son of God who was born in the flesh in Bethlehem and lying in a manger, Hesychius interprets the words of Isaiah that he knows... a donkey, that is, former pagans, his master’s manger (Is. 1:3) 86. In the “Chapters of the Twelve Prophets,” the monk, in line with the patristic tradition, speaks of the words of Micah 5:2 as a prophecy about the Nativity of the Lord in Bethlehem 87 . This village with the cave of the Nativity is also mentioned in the scholia of the “Short Commentary” 88. Here, explaining Ps.132:6: Now we heard that it/he 89 was in Ephrath, found it in the oak fields - Hesychius cites a stable patristic topos, thereby continuing not only the Palestinian tradition, attested to by Eusebius of Caesarea 90, Cyril of Jerusalem 91, Jerome 92, but also the Christian tradition in general Mediterranean 93. Based also on knowledge of this geographical area, he states that the Psalmist “doubtless has Bethlehem in mind; the fact is that there were wooded thickets and [at the same time] this area is a plain” 94. For Hesychius, the cave of the Nativity, manger and swaddling clothes is the Lord’s resting place (Ps. 131:8), which He “designated for Himself on earth and appointed in Bethlehem.” In this corner of the earth He can rest, but in all other places suffering for people, hunger, thirst and sorrow awaits Him 95. This “Bethlehem cave surpasses the royal courts” in serving Christ and “is magnified as a manger, like a cherubic throne” 96. In the “Brief Commentary” Mount of Olives 97 is also mentioned - as the east, from where the Lord ascended to the heaven of heaven (or: the highest heaven, Ps. 67:34); in addition, an allusion to the Hill of the Ascension is also seen in the image of the rejoicing and rejoicing hills (Ps. 114:4, 6). The Jordan River is also mentioned 98 - in the form of waters over which the voice of the Lord sounds (Ps. 28:3); in the form of river streams making glad the city of God (Ps. 45:5); rivers (Ps. 71:8); the waters that feared God and turned back (Ps. 76:17) 99; in an explicit mention of the land of Jordan (Ps. 41:7); in reference to the rivers, which raised their voices (Ps.92:3) and applauded (Ps.97:8) - according to the thoughts of Hesychius, rejoicing with the Jordan; in the words that when the people of Israel entered the promised land, the Jordan turned back (Ps. 114:3). A diverse and therefore difficult to understand image in the exegesis of Hesychius is Mount Zion. In the “Great Commentary,” Zion is contrasted with the Old Testament Shiloh as the place where the truth was fulfilled (ἡ ἀλήθεια), and the place where several centuries earlier its typological prototype (ὁ τύπος) was contemplated: if the Ark of the Covenant once resided in Shiloh, then the gospel events subsequently unfolded in Zion, because “Zion received Christ” (ἡ Σιὼν τὸν Χριστὸν ὑπεδέξατο), who entered on the day of the Resurrection to the disciples behind closed doors and allowed Himself to be touched by them. Therefore, Hesychius asserts, the Lord loves the gates of Zion more than all the dwellings of Jacob (Ps. 86:2) 100. The fulfillment of the Psalmist’s prayer for salvation, which will be given to Israel “from Zion (Ps. 52:7) - not from heaven, not from the church, not from the Ark, not from the saints,” Hesychius sees in the fact that in Gospel times it was “there that Christ breathed into us the original breath (τὸ ἀρχαῖον ἐμφύσημα)" Spirit 101. Regarding the words that the nations of the earth will fear the name of the Lord (Ps. 101:16), he writes that the realization of this prophecy was brought about by the apostolic “sermon that spread from Zion throughout the entire universe” 102. Hesychius foresees the same theme of Zion as the place from which the Gospel began to be transmitted throughout the whole earth in the words of Ps. 101:22 that the name of the Lord will be proclaimed in Zion 103 . In the "Scholia on the Book of Isaiah" in the commentary on Is. 2:3, Zion, in fulfillment of Old Testament prophecy, appears as the place from which the gospel law came; Jerusalem is like a city from which the word of the Lord came, understood by Hesychius as the word “of grace, because from there it received its beginning” 104. Let us note that in the Palestinian tradition this thought of the monk has a parallel, in particular, in Eusebius of Caesarea, who, commenting on Isaiah 2:3, also mentions the sacraments performed in Zion - a significant topic in the theology of Hesychius 105. Hesychius sees the consolation for Zion, foreshadowed in Isaiah 51:3, in the appearance of Christ there to the disciples and the coming of Christians from former pagans to live; in the image of paradise into which the deserts of Zion will turn, he sees the gift of eating “from the tree of life,” by which, presumably, one should understand the Cross of Christ (as in Theodoret of Cyrrhus 106) or the Eucharist 107. Hesychius perceives “those gathered in the upper room of Zion on the day of Pentecost” 108 as the fulfillment of the prophecy of Is.11:11 about the zeal of the Lord for the remnant of His people throughout the whole earth. The prophesied power with which Zion is clothed (Isa. 52:1) is the coming of the Holy Spirit; the glory of Zion is the “Cross and Resurrection” 109; the salvation that the Lord grants in Zion (Is. 46:13) is “the mysteries performed in Zion” at the coming of Christ, by which spiritual Israel is saved and glorified” 110. In the “Chapters of the Twelve Prophets,” Hesychius speaks of the words of Zechariah 2:10–11 as the gospel of the coming of the Lord to Zion in the flesh, which will result in the conversion of the pagans 111 . In the "Short Commentary" the author dwells on the theme of Zion in the prophecy that from there salvation will be given to Israel (Ps. 13:7); in calling it the place of the glory of the Lord (Ps. 25:8); in likening it to Sinai and the sanctuary (Ps. 67:18) as the places of residence of God; in the words about the appearance there of the God of gods (Ps. 83:8), understood as the Second Coming of Christ; in the indication that the Lord is great in Zion (Ps. 98:2), which, according to Hesychius, receives realization in the mysteries that took place there; in the command to exalt, praise God and worship on Mount Zion (see Ps. 98:9); in the mention of the inviolability of Zion (cf. Ps. 124:1), rooted in the mysteries that took place there; in the prophecy of hatred towards him on the part of some people (Ps. 129:5), which was fulfilled in disbelief of these mysteries 112. Thought of St. Hesychia about holy places in festive homilies and in exegetical works on the Books of Psalms and Isaiah is permeated with dogmatic intuitions and provisions. As in Byzantine doxological hymnography, these themes, woven into poetic material, essentially receive the form of a poetic presentation of doctrinal truths. First of all, we note that St. Hesychia clearly shows the idea that holy places are involved in the mysteries or sacraments performed there by God (τὰ μυστήρια), as well as “miracles” (τὰ θαυμάσια). The doctrine of God in the Trinity, Christology with the doctrine of the Incarnation and Resurrection, soteriology, the doctrine of the Church and its sacraments - Hesychius, repeating the well-known patristic topos, calls all this “mysteries” and “miracles” 113 as incomprehensible to the ordinary human mind and inconceivable without the influx of the Holy Spirit, revealed to Old Testament man only “in shadows and images” and fulfilled in Christ in the New Testament 114. The theme of the involvement of holy places in these mysteries is quite common in Hesychius: all the main holy places - “Bethlehem, Zion, Calvary, Mount of Olives and Sinai” - the Lord “prepared for the service of the mysteries performed in them” 115. The motif of Zion and its secrets or sacraments is persistent, although it is not always possible to say with certainty whether we are talking about Zion as a toponym for Palestine or as an allegory of the Church 116. Nevertheless, in several cases, both explicitly and implicitly, Christ celebrates the sacrament of the Eucharist in Zion on the eve of His suffering 117 . Mount Golgotha ​​and the mysteries performed on it are separately mentioned 118. As an analogy to the term “mysteries,” one encounters the concept of accomplished “miracles”: the Lord was exalted through the miracles He performed on Calvary when He was ascended to the Cross 119. The theme of the three mountains in the history of salvation is of interest - Sinai, Golgotha ​​and Olivet: all three were created when God created the earth with His right hand, on all three He performed “mysteries” 120, and on them Christ “founded the promise of the Father” 121. Hesychius calls the greatest “mystery” the Incarnation (τὴν σάρκωσιν) 122, in synonymous terms - “incarnation” (ἐνανθρώπησις) 123, “coming” (ἐπιδημία) 124, “in the flesh the Epiphany” (κατὰ σάρκα θεοφάνεια) 125, and as a consequence - the combination in Christ of the Divine and human natures and properties 126. In this Christological context, holy places perform a revelation or epistemological function - they help to recognize God and Man in Him at the same time. Thus, the Holy Sepulcher, as well as the Cross, testify to the truth of the death according to the flesh of Him who, by His Divine nature, is immortal 127. Zion as a place of assurance in the mystery of the God-manhood of Christ is presented even more clearly. Here, through the touch of the resurrected flesh of the Lord, His human nature was revealed to the disciples - it is in this sense that Hesychius interprets the words: and Man was born in him (Ps. 86:5), and here He revealed His Divinity, giving them “the grace of the Father” and thereby founding Zion, according to the prophecy: The Most High Himself founded it (Ps. 87:5). Therefore, seeing in the words of the Psalmist a figure of personification, Hesychius echoes him, arguing that Zion acquires a voice and the ability to testify to the humanity of the incarnate God - this is how the venerable verse understands: Mother Zion will say: Man (Ps. 87:5: Μήτηρ Σιὼν ἐρεῖ Ἄνθρωπος) 128 . The theme of Zion as the place of the manifestation of the Divine nature of Christ, witnessed by His entry into the upper room with the doors closed, is repeated in the scholium on Ps. 99:2: The Lord is great in Zion 129. The function of revelation that Zion receives extends to other holy places - the most vivid expression of this idea is contained in the “Scholia to the Book of Isaiah”, where Zion and its mountains, on which the Lord will descend (Is. 31:4), Hesychius calls “places of Epiphany” (τῆς θεοφανείας χῶροι), to which He descended through incarnation 130. Let us note that a similar theme of the holy places of God, which He “glorified by the appearance of Christ, His Son,” was fixed in another monument of the Palestinian tradition - the anaphora of the Liturgy of St. Jacob, perhaps still ca. 400 g. 131 “The crown of the mysteries of Christ” was His Resurrection 132. As earlier Eusebius of Caesarea 133 and St. Cyril of Jerusalem 134, St. Hesychius in the “Laudatory on St. Andrew” sees in holy places “witnesses” of this miracle: “[s]witness (μάρτυς) is this Sepulcher, joy for the living, consolation for the dead. The witness is this stone, which was rolled away and knocked down all the demonic idols...” 135. Both shrines reveal a list of witnesses; Then the myrrh-bearing women and the angel who announced the Resurrection to them are named. Thus, following his Palestinian predecessors, Hesychius assigns an apologetic function to holy places. Appealing to these shrines, Hesychius of Jerusalem emphasizes the unity of the mystery of salvation 136. Thus, in Homily 2 for Holy Easter, he creates a Christological and pneumatological allegory of the making of a musical trumpet in a traditional blacksmith's workshop, which uses a furnace, a hammer and an anvil. As participants and instruments in this process, he represents those Gospel passages in which the New Testament events fundamental to theology unfolded: “The sacred and royal trumpet called us into this spiritual assembly - the trumpet that was filled with Bethlehem and set on fire by Zion, for which the Cross was the hammer, and the Resurrection the anvil” 137 . Another example is the metaphorical epithets applied to St., who lived and suffered in Jerusalem. first hour Stephen in the eulogy of the same name, which, being the quintessence of the Christological and ecclesiological milestones of the New Testament, emphasize the unity of the mystery of salvation historically accomplished by God in Jerusalem and its environs: Stephen, according to the thought of St. Hesychia, - “citizen [of the place] of the Cross, native to Bethlehem, native of Anastasis, minister of meals in Zion, messenger of the Ascension” 138. It is significant that in the Palestinian tradition, a similar literary move is attested by a younger contemporary and imitator of Hesychius - Chrysippus, presbyter of Jerusalem, stavrophylax of the Church of the Resurrection, a prominent preacher and author 139. In his “Praise to St. To Theodore [Tiron],” he, turning to the martyr, says: “There you should be most at war, where the rod of Your King is, there it is fitting for you to remain unceasingly; in particular, you always remain in these royal palaces: without a doubt, you go around Bethlehem, march with a spear around the Calvary sanctuary, enter the congregation of singers in the bridal chamber of Anastasis, rejoice on the Mount of Olives, ... sup in the upper room of Zion” 140. In the context of the Palestinian tradition of the theology of holy places, of interest is the expression that early Christian ecclesiological topoi receives in the works of Hesychius - on the one hand, Zion as the Mother, often in the meaning of the Church; on the other hand, Zion as the Mother of Churches. A reference to Zion in the meaning of Mother and Church is found in the traditions of the Christian Mediterranean that preceded and contemporary Hesychius, in particular in the “Commentary on the Psalms”, inscribed with the name of St. Athanasius of Alexandria 141, and Theodoret of Cyrus 142. This naming of Zion by Mother is a reception of the verse Ps.86:5. Its division into semantic units is ambiguous, which is reflected in the existence of different options for its interpretation. In the modern edition of LXX by A. Ralphs, he is presented as Μήτηρ Σιων, ἐρεῖ ἄνθρωπος, which can be understood as follows: “Mother Zion,” the man will say, or in the translation of P.A. Yungerova: (every) person will call Mother Zion. This understanding corresponds to the interpretation of Theodoret. However, as we saw above, Hesychius in the Great Commentary reads it as follows: Μήτηρ Σιὼν ἐρεῖ· Ἄνθρωπος, Mother Zion will say: Man 143. Through this, he assimilates to Zion the role of witness to the Divine and human natures of Christ and sees in the subsequent words of the psalm about the birth of man (Ps. 86:5b) a prophecy about the appearance of the risen Lord in Zion. The author also refers to the expression Μήτηρ Σιών in the “Short Commentary,” this time explaining in a liturgical and soteriological vein: “Like a mother, Zion nourishes man, because in it [Zion] the Bread of Life, the Body of Christ, was first leavened” 144 . Here the temporal indication “for the first time” refers us to the memory of the Last Supper, celebrated, according to Palestinian tradition, in Zion, and suggests a literal interpretation of this Jerusalem toponym or its broader interpretation in the sense of Jerusalem and its Church. Along with the theme of such motherhood of Zion, the “Great Commentary” also contains the original theme of Zion as the Firstborn Church. Thus, in the scholium on Ps.96:8, Hesychius applies to all the “Churches throughout the whole face of the earth” the prophetic image of the daughters of the Jews borrowed from there and endows Zion, in other words, the Church of Jerusalem, with a special dignity - the honor of the firstborn 145. Finally, the Brief Commentary presents another topos based on the exegesis of Ps. 86:5 - Zion as the Mother of Churches. Let us note that in its most common form – “Zion, Mother of all Churches” – this concept was fixed in the Jerusalem Liturgy by St. Jacob during the life of St. Hesychia 146, which suggests that its origins in the Hesychia corpus should be seen not only in the exegetical, but also in the Palestinian liturgical tradition. In the “Short Commentary” this topic is explicitly presented in the scholia on Ps.47:12, where the author speaks of the Churches that he foresees in the psalm image of the daughters of Judea: “Let them rejoice in [their] Mother – Zion” 147. Thus, in the “Great Commentary” by Hesychius, the Church of Zion turns out to be first among equals, while in the “Short Commentary” it is given a higher dignity - the honor of motherhood in relation to other Churches. It was the latter interpretation that later, in 470–474, was reflected in the inscription to the iconographic image of Zion in the church of St. Martin of Tours in the city of the same name in Gaul 148, and in Palestine is represented in the heritage of a 6th century hagiographer. Cyril of Scythopolis and then in hymnography and “The Exact Confession of the Orthodox Faith” by St. John of Damascus 149. Let us now dwell on such a fundamental dogmatic characteristic of the Gospel passages as holiness. According to the thought of St. Hesychia, the holiness of Golgotha ​​was foreseen by Isaiah 150. As for the holiness of Bethlehem, Golgotha, Anastasis, Tabor, called holy mountains (cf. Ps. 86:1-2) in the “Great Commentary on the Psalms,” its basis lies in the fact that they all “received the sanctification of the Lord’s mysteries” 151. The holiness of Golgotha, as the monk explains, is rooted in the fact of the “visitation” (ἐπιφοίτησις) of it by Christ, Who, being holy, sanctifies everything by His coming 152. The Commentary on the Book of Leviticus speaks of the holiness of Golgotha ​​in terms of Old Testament cultic purity 153 . In the “Brief Commentary” the author explains the holiness of this mountain by the fact that “the Holy of Holies sanctified the universe on it with His Cross” 154; “on it the salvation of the world” 155 and “the human race was accomplished”, “on it stood the feet of Christ” 156; and therefore, just as deer rejoice, galloping over mountains and stones, so Christ rejoiced when he ascended to Golgotha ​​and to the Cross erected there 157. Sanctification is also spoken of in relation to the Jordan River: “its streams, moved by grace, make Jerusalem glad (cf. Ps. 45:5), because God the Word descended into them, sanctifying the waters” 158. The idea that Christ “sanctified the Jordan” is repeated in the “Laudatory in honor of St. Andrey" 159. St. Hesychius notes several other charismatic characteristics of Palestinian shrines. Thus, in the “Scholia to the Book of Isaiah” he points to the grace of the Bethlehem cave, which makes “sublime”, in other words exalts, this place 160. In his “Great Commentary on the Psalms,” he writes about the blessing that holy places convey—for example, Mount Hermon, located near Tabor, which “was entrusted with the greatest secret” of becoming the site of the Transfiguration of Christ, “received a blessing by lot from its neighbor” 161 . The Brief Commentary speaks of the grace that moves the waters of the Jordan, giving joy to the Holy City 162, and of the sanctification that through the Jordan was communicated to all the waters on earth 163. This brings us to another charismatic characteristic that Hesychius imparts to holy places - the spiritual joy associated with them. In the "Great Commentary" he notes the joy of the inhabitants of Zion prophesied in Ps. 87:7 from the remembrance of what Christ did there and of His miracles 164. The same theme of joy and joy of the inhabitants of Zion that the Lord was exalted (ὑψώθη) “through the miracles [that were performed] there” was reflected in the “Scholia on the Book of Isaiah”, in the commentary on Is. 12:6 165 . The joy and gladness promised to Zion in Isaiah 51:3 are fulfilled and are explained by the knowledge of God given to it and the sacraments performed there 166 . Zion also rejoices as the Firstborn Church, fulfilling what was foretold about it in Ps.96:8 167 . As we saw above, the Great Commentary speaks of the joy of Tabor as the site of the Transfiguration and of neighboring Hermon - a joy that the Psalmist proclaimed in Psalm 88:13 168 . In the “Short Commentary” this theme receives close expression, but is distinguished by a special legend about Hermon, which the author reports: “... these mountains, although they are the smallest, were honored with great glory: the Lord was transfigured on Tabor, and Elijah was taken to heaven from Hermon (sic! cf. 2 Kings 2:1-11), therefore they rejoiced in God” 169. The theme of the glory of the holy place and the joy, grace and blessing imparted through it is seen in the Brief Commentary in relation to Calvary and Olivet. Here the author creates an allegory of the mountains that “rejoiced, seeing the glory of Golgotha,” and the hills that “leaped, rejoicing at the Hill of the Ascension” 170. Personifying the first, he puts the words into their mouths: “We knew the joy (grace) that was to take place on Mount Golgotha, and we rejoiced, because through it the mountains received a blessing.” The latter, according to Hesychius, exclaim: “We knew joy (grace), we learned that Man (Christ) from the Hill of the Ascension ascends into heaven, and we leapt for joy like lambs” 171. The motif of grace, joy and sanctification is also presented in connection with the Jordan River: its “streams, moved by grace, make Jerusalem glad, because God the Word has descended into it, sanctifying the waters” 172. Just as before, the mountains and hills and “all the rivers of the earth” are given the opportunity to exclaim, “rejoicing in the Jordan because of Him [Christ] who descended into it, accompanied by the voice of [the Father]” 173 . The Lord “sanctified” this river 174, and “[admiring] the miracle performed in the Jordan, each of the rivers imputed [his] grace to itself” 175. The sacredness of holy places is manifested in the fact that they are worshiped and revered. This theme appears repeatedly in the works of Hesychius. In the “Great Commentary on the Psalms,” the key texts for its disclosure are the scholia on the words Ps.98:5: Exalt the Lord our God and worship His footstool, Ps.98:9: Exalt the Lord our God and worship (on) His holy mountain, and Ps.131:7: Let us worship the place where His feet stood 176. Hesychius explicitly links the interpretation of the first and last of these texts with each other, explaining the words of Ps.98:5 about worshiping the footstool of God with a direct reference to Ps.132:7 as a “clearer” passage in which he sees a foreshadowing of the worship of Golgotha, “because without a doubt it was under the feet of His flesh at the time of the Cross” 177 . In relation to Ps.99:5, Hesychius also notes that “the human nature of Christ is here called feet,” and further writes: “So Golgotha ​​turned out to be under the feet of [His] human nature; whoever worships there glorifies Christ." 178 The idea of ​​worship at Calvary as His holy mountain is also found in the scholia on Ps.98:9, where Hesychius again emphasizes the relationship between worship and glorification of God the Word 179. The same theme of veneration and worship of a holy place is presented in the “Scholia on the Book of Isaiah.” Thus, in verse Is.60:13 about the glory of Lebanon, which will come to glorify the holy place of God, Hesychius sees a prophetic indication of the worship that Gentile Christians will bring along with faith and material objects (τὰ αἰσθητά) to decorate the new Jerusalem 180 - as well as the glorification of Calvary as the place of God’s feet, which is prophetically the psalmist David saw, saying: Let us worship the place where His feet stood (Ps. 131:7) 181. The idea of ​​worship and veneration of holy places receives the greatest development in the “Brief Commentary on the Psalms.” Here again the scholia on Ps. 131:7 are indicative - this time for the entire verse: Let us enter His dwellings, let us worship the place where His feet stood, which the author interprets in a pilgrimage context. In our opinion, his commentary on the first part of the verse: Let us enter into His dwellings can be considered as the biblical basis for the veneration of holy places, and the scholium on the following words: let us worship the place where His feet stood - as the biblical basis for the worship of gospel shrines. As the dwellings of God, Hesychius calls to visit all the main holy places - to enter “the cave where He was born, [to the place of] the Cross, to Anastasis, [to the place of] the Ascension, to Zion, to Golgotha, because He dwelt in them” 182. Further, interpreting the words: let us worship the place where His feet stood, he writes that here the Psalmist “means Golgotha,” and its worship is due to the fact that “of all the mountains on earth it is the most sublime (ὑψηλότερον), because on it stood the feet of Christ and God crucified” 183. The author sees another biblical basis for the worship of shrines in Ps. 98:9: Exalt the Lord our God and worship (on) His holy mountain, which interprets as follows: “Faithful people are commanded to always magnify God and worship on Mount Zion, because the sacrament was performed on it” 184. The practice of worship in Jerusalem is also indicated by the scholia on Ps. 121:4, which speaks of the sacraments performed there (and still performed) in the Church: “All the tribes of the earth ascend to Jerusalem to recognize (ἱστορῆσαι) [it] and to worship God who appeared in it in the flesh” 185. Let us note that we find a very close literary parallel to this scholia of the “Brief Commentary” in the “History of the God-Lovers” by the contemporary Blessed Hesychius. Theodoret of Cyrus - telling about St. To Peter of Galatia, the Silent One, Theodoret reports that he, having labored first in his homeland, then “arrived in Palestine to find out (ἱστορίας εἵνεκεν) and see the places in which saving suffering took place, and in them to worship God who saved [us]” 186 . In the Great Commentary, the monk especially emphasizes that the worship of holy places is essentially the worship of Christ, which is performed in holy places. He writes: “Those [people] who worship in Bethlehem, the Cross and [the place of] the Resurrection, worship before the Face of the One who accomplished our salvation there,” worship according to His greatness and miracles (cf. Ps. 85: 9–10). Hesychius develops this idea with the help of an analogy that he draws between worship in holy places and worship before the liturgical altar, where the Lord is contemplated in the form of the Holy Mysteries 187. In a similar way, the theme of worshiping God in holy places is developed in the “Scholia on the Book of Isaiah”: according to Hesychius, Zion in Isaiah 49:18 sees “how [people] come from everywhere to worship the miracles of Christ” 188 . Our observations indicate that St. Hesychius is, in his own way, rooted in the patristic tradition of the theology of holy places. In general, the question of his borrowings and influence within this tradition remains open, since part of his legacy has not been published. At the same time, the results of our preliminary work make it possible to supplement the conclusions of M. Obino regarding the place of St. Hesychia among the early Christian authors 189. As for literary parallels, in the festive homilies we have so far found only a slight similarity with Chrysippus of Jerusalem, which may confirm the idea of ​​​​the originality of Hesychius. Meanwhile, the exegetical works associated with his name more clearly speak of the roots of their creator in the Greek-language literary tradition of Palestine and at the same time reveal his closeness to the views of the author, traditionally identified with St. Ephraim the Syrian, as well as to the views of the blessed one. Theodorit. This influence of the Palestinian tradition and the similarity with the thought of theologians from neighboring Syria can be traced in close literary parallels and in the commonality of the theological themes addressed - a phenomenon that in subsequent centuries is recorded in such authors of Palestine as Cyril of Scythopolis, John Moschus, John of Damascus. At the thematic level, Hesychius’s affiliation with the tradition is most clearly indicated and stable for Palestinian thought in the 4th–8th centuries. a motive for laudatory chanting of holy places, and a list of main dogmatic themes, and a characteristic reference to the Old Testament as a foreshadowing of a number of aspects related to Christian shrines. At the same time, the unique originality of Hesychius is revealed in the form in which he puts praise on the shrines, and in his treatment of Old Testament material, which expanded the traditional repertoire of topoi and at the same time was different even within the framework of the “Large” and “Short” commentaries on the psalms. This, in particular, encourages not only to continue the study of Hesychius’ theological thought about holy places based on the unpublished Greek manuscripts of the “Great Commentary” and its translated Old Russian tradition, but also to use his results to develop the question of the authorship of three interpretations on the Book of Psalms attributed to the Jerusalem didascal. Despite the lack of direct evidence of this, we see the patristic traditions of doxological and exegetical contemplation as a natural background for understanding his attitude towards Palestinian shrines. At St. Hesychia’s contemplation is dogmatic, poetic, almost hymnographic; it unfolds not only in the space of the New Testament, but also permeates the Old Testament. Holy places are fully included in that rich and multifaceted theological image in which the saint’s thought represents the reality of the Incarnation and Divine Providence for the salvation of man, and therefore his praise of holy places reflects reverent contemplation of this greatest mystery. This approach to the texts of Hesychius, in our opinion, allows us to reveal the idea briefly outlined by M. Obino that the poetry of his words “is not at all empty rhetoric trying to disguise the emptiness, but an excellent mastery of language that masterfully emphasizes all the nuances of the rich theological thought” of the saint 190. 1. Ephraim the Syrian, St. Interpretation of the Book of Isaiah's prophecy // Creations of our holy father Ephraim the Syrian. Part 5. Sergiev Posad, 1912. pp. 317–423. 2. Books of the Old Testament translated by P.A. Yungerova: in 3 volumes. M., 2006–2012. 3. Collection of ancient liturgies, eastern and western. Anaphora: Eucharistic prayer / ed.-comp. A.B. Belousov. M., 2007. 4. Aubineau M. Hésychius de Jérusalem, Basile de Séleucie, Jean de Béryte, Pseudo-Chrysostome, Léonce de Constantinople: homélies pascales: cinq homélies inédites. Paris, 1972. 5. Chrysippus. Encomium in sanctum Theodorum // Sigalas A. Des Chrysippos von Jerusalem Enkomion auf den heiligen Theodoros Teron. Leipzig, 1921, pp. 50–79. 6. Cyrillus Hierosolymitanus. Catecheses ad illuminandos // Reischl W. C., Rupp J. Cyrilli Hierosolymorum archiepiscopi opera quae supersunt omnia. 2 vols. Hildesheim, 1967. 7. Ephraem Syrus. In Esaiam prophetam explanatio // Assemani J. P. Sancti patris nostri Ephraem Syri Opera omnia quae exstant Graece, Syriace, Latine. 6 vols. Romae, 1732–1746. Vol. 5. P. 20–97. 8. Eusebius. Commentarius in Isaiam // Ziegler J. Eusebius Werke. Bd. 9: Der Jesajakommentar. Berlin, 1975. 9. Eusebius. Demonstratio evangelica // Heikel I. A. Eusebius Werke. Bd. 6: Die Demonstratio evangelica. Leipzig, 1913. 10. Eusebius. Historia ecclesiastica // Bardy G. Eusèbe de Césarée. Histoire ecclesiastique. 11. Eusebius. Vita Constantini // Winkelmann F., Pietri L., Rondeau M.-J. Vie de Constantin. Paris, 2013. 12. Hesychius Hierosolymitanus. Capita xii prophetarum // PG. 93. Col. 1345–1369. 13. Hesychius Hierosolymitanus. Commentarius brevis // Jagič V. Supplementum Psalterii Bononiensis. Incerti auctoris explanatio Graeca. Vindobonae, 1917. P. 1–301. 14. Hesychius Hierosolymitanus. Commentarius in Leviticum // PG. 93. Col. 787–1180. 15. Hesychius Hierosolymitanus. Commentarius in Odas // Jagič V. Supplementum psalterii Bononiensis. Incerti auctoris explanatio Graeca. Vindobonae, 1917, pp. 301–320. 16. Hesychius Hierosolymitanus. Commentarius magnus // Commentarius in Psalmos 77–99 – PG. 55. Col. 711–784; Fragmenta in Psalmos – PG. 93. Col. 1180–1340. 17. Hesychius Hierosolymitanus. Homiliae festales // Aubineau M. Les homélies festales d’Hésychius de Jérusalem: Les homélies I–XXI. 2 vols. Bruxelles, 1978–1980. 18. Hesychius Hierosolymitanus. Homiliae in Iob // Renoux Ch., Mercier Ch. Hesychius de Jérusalem. Homélies sur Job: version arménienne. 2 vols. Turnhout, 1983. 19. Hesychius Hierosolymitanus. Interpretatio in prophetas Abdiam et Zachariam // Faulhaber M. Die Propheten-Catenen nach römischen Handschriften. Freiburg im Breisgau, 1899. (Biblische Studien; IV, 2–3). S. 21–26, 32–33. 20. Hesychius Hierosolymitanus. Interpretatio in prophetas minores // Eriksson M. The Scholia by Hesychius of Jerusalem on the Minor Prophets. Diss. doc. Uppsala, 2012. 21. Hesychius Hierosolymitanus. Interpretatio Isaiae prophetae // Faulhaber M. Hesychius Hierosolymitani interpretatio Isaiae prophetae. Freiburg im Breisgau, 1900. 22. Hieronymus. Tractatus in Psalmos // Morin D. G. Sancti Hieronymi presbyteri tractatus sive homiliae in Psalmos, in Marci evangelium aliaque varia argumenta. Maredsoli, 1897. 23. Joannes Damascenus. Expositio fidei // Kotter P. B. Die Schriften des Johannes von Damaskos. Bd. 2. Berlin, 1973. 24. Justinus Martyr. “Conversation with Tryphon the Jew” // Goodspeed E. J. Die ältesten Apologeten. Gottingen, 1915. 25. Menologium graecorum Basilii Imperatoris // PG. 117. Col. 9–613. 26. Mercier B.-Ch. La liturgie de Saint Jacques: Édition critique du texte grec avec traduction latine. Paris, 1946. (Patrologia orientalis; 26, fasc. 2). P. 115–256. 27. Palladius. Historia Lausiaca (recensio G) // Bartelink G. J. M. Palladio. La storia Lausiaca. [Milano], 1974. 28. (Ps.-) Athanasius. Expositiones in Psalmos // PG. 27. Col. 60–545, 548–589. 29. Theodoretus. Commentaria in Isaiam // Guinot J.-N. Théodoret de Cyr. Commentaire sur Isaïe. 3 vols. Paris, 1980–1984. 30. Theodoretus. Historia religiosa (= Philotheus) // Canivet P., Leroy-Molinghen A. Théodoret de Cyr. L'histoire des moines de Syrie. 2 vols. Paris, 1977–1979. 31. Theodoretus. Interpretatio in Psalmos // PG. 80. Col. 857–1997. 1. Brock S. Ephraim the Syrian // Orthodox Encyclopedia. T. 19. M., 2008. pp. 79–94. 2. Vershinin K.V. Unknown Old Russian explanatory translation (catena on the Psalter) // Proceedings of the Institute of Russian Language. V. V. Vinogradova. Vol. 16. Linguistic source studies and history of the Russian language. 2016–2017. M., 2018. pp. 90–118. 3. Dunaev A.G. On the boundaries of poetic allegory in the interpretation of Holy Scripture (using the example of the image of a mountain in Origen and in patristic exegesis) // Christian East. New series. T. 4 (X). St. Petersburg, 2002 [2006]. pp. 73–135. 4. Ekaterina (Kopyl), in. Theology of holy places in the writings of Palestinian hagiographers of the 6th–7th centuries: themes, origins, tradition. Part 1 // Theological Bulletin. 2020. No. 2 (37). pp. 293–323. 5. Sedakova O.A. Maria's tears. Commentaries on Orthodox worship. Poetics of liturgical chants. M., 2017. 6. Tkachev E.V. Hesychius of Jerusalem // Orthodox Encyclopedia. T. 22. M., 2009. pp. 257–276. 7. Bulletin // Revue biblique internationale. 1900. T. 9. P. 471–486. 8. Crostini B. A Meeting-Point between East and West: Hesychius of Jerusalem and the Interpretation of the Psalter in Byzantium // Patristic Studies in the Twenty-First Century: Proceedings of an International Conference to Mark the 50th Anniversary of the International Association of Patristic Studies /ed. B. Bitton-Ashkelony et al. Turnhout, 2015, pp. 343–364. 9 . Devos P. Le panégyrique de saint Étienne par Hésychius de Jérusalem // Analecta Bollandiana. 1968. Vol. 86. P. 151–172. 10. Devreesse R. La Chaîne sur les Psaumes de Daniele Barbaro. Pt. 2: Hésychius de Jérusalem // Revue biblique. 1924. Vol. 33. P. 498–521. 11. Devreesse R. Les anciens commentateurs grecs des Psaumes. Città del Vaticano, 1970. 12. Dorival G. Athanase ou Pseudo-Athanase? // Rivista di storia e letteratura religiosa. 1980. Vol. 16. P. 80–89. 13. Dorival G. Les chaînes exégétiques grecques sur les Psaumes. Contribution à l'étude d'une forme littéraire. 5 t. Leuven, 1986–2018. 14. Esbroeck M., van. Jean II de Jérusalem et les cultes de S. Étienne, de la Sainte-Sion et de la Croix // Analecta Bollandiana. 1984. T. 102. P. 99–134. 15. Getcha J. The Unity of the Mystery of Salvation according to the Festal Homilies of Hesychius of Jerusalem // Studia patristica. 2001. Vol. 37. P. 472–476. 16. Guinot J.-N. Théodoret de Cyr exégète et théologien. 2 vols. Paris, 2012. 17. Harl M., Dorival G. La chaîne palestinienne sur le Psaume 118. 2 t. Paris, 1972. 18. Renoux Ch. L’église de Sion dans les homélies sur Job d’Hésychius de Jérusalem // Revue des études arméniennes. 1984. Vol. 18. P. 135–146. 19. Rondeau M.-J. Les commentaires patristiques du Psautier (IIIe–Ve siècles). Roma, 1982. 20. ter Haar Romeny B . Athanasius in Syriac // Church History and Religious Culture. 2010. Vol. 90. P. 225–256. 21. Vian G.M. Il “De Psalmorum titulis”: l’esegesi di Atanasio tra Eusebio e Cirillo // Orpheus. 1991. Vol. 12. P. 93–132. 22. Vian G.M. Testi inediti dal commento ai Salmi di Atanasio. Roma, 1978. 23. Voicu S. J. How Many Authors? Hesychius on the Psalms // A Book of Psalms from Eleventh-Century Byzantium: The Complex of Texts and Images in Vat. gr. 752/ed. B. Crostini, G. Peers. Città del Vaticano, 2016, pp. 301–327. Hesychius Hierosolymitanus. Cap. proph. – Capita xii prophetarum. In Iob. – Homiliae in Iob. In Is. – Interpretatio Isaiae prophetae. In Lev. – Commentarius in Leviticum. In Odas – Commentarius in Odas. In Ps. brev. – Commentarius [in psalterium] brevis. In Ps. magn. – Commentarius [in psalterium] magnus. The Theology of The holy Places of Palestine in the corpus of st. Hesychius of Jerusalem Abstract. This paper explores the theology of the holy places of Palestine that has particular prominence in the writings of Hesychius of Jerusalem. The study focuses on the published parts of his Long Commentary on the Psalms (CPG 6554), the Short Commentary on the Psalms (CPG 6553, whose authorship is attributed to Hesychius by many scholars), the Glosses on Isaiah (CPG 6559), the Glosses on the Canticles of the Old and New Testament (CPG 6555), the Commentary on Job (CPG 6551), the Commentary on Leviticus (CPG 6550), the Chapters of the Twelve Prophets (CPG 6557), the Scholia on the Minor Prophets (CPG 6558, studied here in part), as well as eight festal homilies. The research is based on topical analysis that identifies three interrelated thematic blocks with regard to the holy places: praise to the holy places, a biblical-exegetical focus, and the dogmatic topics. The three have a clear parallel in the early Christian poetry of praise and in exegesis. Therefore, it is suggested here that Hesychius’s theology of the holy places might have been formed against the background of the tradition of doxological contemplation (rooted in biblical poetry) in its poetic and dogmatic dimensions. It was also formed in contemplation as a method of patristic exegesis. This study further seeks to show that the biblical-exegetical focus as the basis of Hesychius’s theology of the holy places is grounded mainly on moderate allegorical or, rather, typological interpretation. In the section of dogmatic topics, the following are discussed: 1) the holy places as partakers of the mysteries performed there by God; 2) the holy places as a means of perceiving the mystery of the Incarnation; 3) the apologetic function of the shrines as witnesses of the Gospel events; 4) the ecclesiological themes of Sion as Mother, as the firstborn Church, and as the Mother of Churches; 5) the holiness of these Palestinian places; 6) their association with a charismatic function; 7) their veneration as a manifestation of the worship of God. Based on patristic parallels, it is argued here that the corpus of Hesychius’s texts is part and parcel of a coherent Palestinian tradition of the theology of the holy places attested in the 2nd–8th centuries, and in this regard is also close to the theology of an author traditionally identified as Ephrem the Syrian and to that of Theodoret of Cyrrhus. 1. Aubineau M. (ed.). Hésychius de Jérusalem, Basile de Séleucie, Jean de Béryte, Pseudo-Chrysostome, Léonce de Constantinople: homélies pascales: cinq homélies inédites. Paris, 1972. 2. Aubineau M. Les homélies festales d’Hésychius de Jérusalem: Les homélies I–XXI. 2 vols. Bruxelles, 1978–1980. 3. Bardy G. (ed.). Eusebe de Césarée. Histoire ecclésiastique. 3 vols. Paris, 1952–1958. 4. Bartelink G. J. M. (a cura di). Palladio. La storia Lausiaca. [Milano], 1974. 5. Belousov A. B. (ed.). Sobranie drevnikh liturgii vostochnykh i zapadnykh. Anafora: evkharisticheskaia molitva [A Collection of Ancient Eastern and Western Liturgies. Anaphora: The Eucharistic Prayer]. Moscow, 2007. 6. Brock S. Efrem Sirin [Ephrem the Syrian]. Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia]. Moscow, 2008, vol. 19, pp. 79–94. 7. Bulletin. Revue biblique internationale, 1900, vol. 9, pp. 471–486. 8. Canivet P., Leroy-Molinghen A. (éd.). Théodoret de Cyr. L'histoire des moines de Syrie, 2 vols. Paris, 1977–1979. 9 . Crostini B. A Meeting-Point between East and West: Hesychius of Jerusalem and the Interpretation of the Psalter in Byzantium. Patristic Studies in the Twenty-First Century: Proceedings of an International Conference to Mark the 50th Anniversary of the International Association of Patristic Studies. Eds. by B. Bitton-Ashkelony et al. Turnhout, 2015, pp. 343–364. 10. Devos P. Le panégyrique de saint Étienne par Hésychius de Jérusalem. Analecta Bollandiana, 1968, vol. 86, pp. 151–172. 11. Devreesse R. La Chaîne sur les Psaumes de Daniele Barbaro. Pt. 2: Hésychius de Jérusalem. Revue biblique, 1924, vol. 33, pp. 498–521. 12. Devreesse R. Les anciens commentateurs grecs des Psaumes. Città del Vaticano, 1970. 13. Dorival G. Athanase ou Pseudo-Athanase? Rivista di storia e letteratura religiosa, 1980, vol. 16, pp. 80–89. 14. Dorival G. Les chaînes exégétiques grecques sur les Psaumes. Contribution à l'étude d'une forme littéraire. 5 t. Leuven, 1986–2018. 15. Dunaev A. G. O granitsakh poeticheskoi allegorii pri tolkovanii Sviashchennogo Pisaniia (na primere obraza gory u Origena i v sviatootecheskoi ekzegeze) [On the Boundaries of Poetic Allegory in the Interpretation of the Scripture (by the Example of the Image of Mountain in Origen’s and Patristic Exegesis)]. Khristianskii Vostok – The Christian East. New series, vol. 4 (X). Saint Petersburg, 2002 [2006], pp. 73–135. 16. Ekaterina (Kopyl), nun. Bogoslovie sviatykh place v sochineniiakh palestinskikh agiografov VI–VII centuries: temy, istoki, traditsiia. Chast’ I [The Theology of the Holy Places in the Writings of Palestinian Hagiographers of the 6th –7th Centuries: Themes, Origins, Tradition. Part I]. Bogoslovskii vestnik – Theological Herald, 2020, no. 2 (37), pp. 293–323. 17. Eriksson M. The Scholia by Hesychius of Jerusalem on the Minor Prophets. PhD-thesis. Uppsala, 2012. 18. Faulhaber M. (ed.). Hesychius Hierosolymitani interpretatio Isaiae prophetae. Freiburg im Breisgau, 1900. 19. Faulhaber M. Die Propheten-Catenen nach römischen Handschriften . Freiburg im Breisgau, 1899. (Biblische Studien; IV, 2–3). 20. Getcha J. The Unity of the Mystery of Salvation According to the Festal Homilies of Hesychius of Jerusalem. Studia patristica, 2001, vol. 37, pp. 472–476. 21. Guinot J.-N. (ed.). Théodoret de Cyr exégète et théologien. 2 vols. Paris, 2012. 22. Guinot J.-N. (ed.). Théodoret de Cyr. Commentaire sur Isaïe. 3 vols. Paris, 1980–1984. 23. Harl M., Dorival G. La chaîne palestinienne sur le Psaume 118 . 2 t. Paris, 1972. 24. Heikel I. A. (Hrsg.). Eusebius Werke. Bd. 6: Die Demonstratio evangelica. Leipzig, 1913. 25. Hesychius Hierosolymitanus. Capita xii prophetarum. PG 93, col. 1345–1369. 26. Hesychius Hierosolymitanus. Commentarius in Leviticum. PG 93, col. 787–1180. 27. Hesychius Hierosolymitanus. Commentarius in Psalmos 77–99. PG 55, col. 711–784; Fragmenta in Psalmos. PG 93, col. 1180–1340. 28. Jagič V. Supplementum Psalterii Bononiensis. Incerti auctoris explanatio Graeca. Vindobonae, 1917. 29. Knigi Vetkhogo Zaveta v perevode P. A. Iungerova [Books of the Old Testament Translated by P. A. Yungerov]. 3 vols. Moscow, 2006–2012. 30. Kotter P. B. (Hrsg.). Die Schriften des Johannes von Damaskos. Bd. 2. Berlin, 1973. 31. Menologium graecorum Basilii Imperatoris. PG 117, col. 9–613. 32. Mercier B.-Ch. La liturgie de Saint Jacques: Édition critique du texte grec avec traduction latine. Paris, 1946. (PO; 26, fasc. 2). 33. Morin D. G. (ed.). Sancti Hieronymi presbyteri tractatus sive homiliae in Psalmos, in Marci evangelium aliaque varia argumenta. Maredsoli, 1897. 34. (Ps.-) Athanasius. Expositions in Psalmos. PG 27, col. 60–545, 548–589. 35. Reischl W. C., Rupp J. (ed.). Cyrilli Hierosolymorum archiepiscopi opera quae supersunt omnia. 2 vols. Hildesheim, 1967. 36. Renoux Ch.L'église de Sion dans les homélies sur Job d'Hésychius de Jérusalem. Revue des études arméniennes, 1984, vol. 18, pp. 135–146. 37. Renoux Ch., Mercier Ch. (eds.). Hesychius de Jérusalem. Homélies sur Job: version arménienne. 2 vols. Turnhout, 1983. 38. Rondeau M.-J. Les commentaires patristiques du Psautier (IIIe–Ve siècles). Roma, 1982. 39. Sedakova O. A. Mariiny slezy. Kommentarii k pravoslavnomu bogosluzheniiu. Poetika liturgicheskikh pesnopenii [Mary’s Tears. Comments on the Orthodox Worship. The Poetics of Liturgical Chants]. Moscow, 2017. 40. Sigalas A. Des Chrysippos von Jerusalem Enkomion auf den heiligen Theodoros Teron. Leipzig, 1921. 41. ter Haar Romeny B. Athanasius in Syriac. Church History and Religious Culture, 2010, vol. 90, pp. 225–256. 42. Theodoretus. Interpretatio in Psalmos. PG 80, col. 857–1997. 43. Tkachev E. V. Isikhii Ierusalimskii [Hesychius of Jerusalem]. Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia]. Moscow, 2009, vol. 22, pp. 257–276. 44. van Esbroeck M. Jean II de Jérusalem et les cultes de S. Étienne, de la Sainte-Sion et de la Croix. Analecta Bollandiana, 1984, vol. 102, pp. 99–134. 45. Vershinin K. V.Neizvestnyi drevnerusskii tolkovyi perevod (katena na Psaltyr’) [An Unknown Old Russian Translated Exegetical Writing (Catena on the Psalms)]. Trudy Instituta russkogo iazyka im. V. V. Vinogradova. T. 16. Lingvisticheskoe istochnikovedenie i istoriia russkogo iazyka [Proceedings of the Russian Language Institute Named after V. V. Vinogradov, 2016–2017. Vol. 16 Linguistic Source Studies and the History of the Russian Language]. Moscow, 2018, pp. 90–118. 46. Vian G. M. Il “De Psalmorum titulis”: l’esegesi di Atanasio tra Eusebio e Cirillo. Orpheus, 1991, vol. 12, pp. 93–132. 47. Vian G. M. Testi inediti dal C ommento ai Salmi di Atanasio. Roma, 1978. 48. Voicu S. J. How Many Authors? Hesychius on the Psalms. A Book of Psalms from Eleventh-Century Byzantium: The Complex of Texts and Images in Vat. gr. 752.Eds. by B. Crostini, G. Peers. Città del Vaticano, 2016, pp. 301–327. 49. Winkelmann F., Pietri L., Rondeau M.-J. (eds.). Vie de Constantin. Paris, 2013. 50. Ziegler J. (Hrsg.). Eusebius Werke. Bd. 9: Der Jesajakommentar. Berlin: Akademie Verlag, 1975. See: Ekaterina (Kopyl), in. Theology of holy places in the writings of Palestinian hagiographers of the 6th–7th centuries: themes, origins, tradition. Part 1 // Theological Bulletin. 2020. No. 2 (37). pp. 293–323. For bibliography on other authors, see: Ibid. P. 295. About St. Hesychius of Jerusalem, his works and theology, see: Tkachev E.V. Hesychius of Jerusalem // Orthodox Encyclopedia. T. 22. M., 2009. pp. 257–276; Aubineau M. Les homélies festales d'Hésychius de Jérusalem: Les homélies I–XXI. 2 vols. Bruxelles, 1978–1980. Vol. 1. P. XIII–LXXVI; biography – p. XIII–XVIII. Devreesse R. La Chaîne sur les Psaumes de Daniele Barbaro. Pt. 2: Hésychius de Jérusalem // Revue biblique. 1924. Vol. 33. P. 499. No. 5. Menologium graecorum Basilii Imperatoris III 33 // PG. 117. Col. 373. Aubineau M. Les homélies festales... Vol. 1. P. XIII, XV. Crostini B. A Meeting-Point between East and West: Hesychius of Jerusalem and the Interpretation of the Psalter in Byzantium // Patristic Studies in the Twenty-First Century: Proceedings of an International Conference to Mark the 50 Anniversary of the International Association of Patristic Studies / ed. B. Bitton-Ashkelony et al. Turnhout, 2015. P. 345. Hesychius Hierosolymitanus. Commentarius magnus (hereinafter: In Ps. magn.). Ed.: 1) commentary on Psalms 77–99 – Commentarius in Psalmos 77–99 // PG. 55. Col. 711–784, where they are erroneously attributed to St. John Chrysostom; 2) fragments from catenas – Fragmenta in Psalmos // PG. 93. Col. 1180–1340; 3) Devreesse R. La Chaine... P. 505–521. Text of the “Great Commentary” on Ps. 51–84. 10 is presented without abbreviations in Old Russian translations; There is also a mention of an existing Slavic translation of the interpretation of Ps. 1–63. 1 (Vershinin K.V. Unknown Old Russian explanatory translation (catena on the Psalter) // Proceedings of the Institute of Russian Language named after V.V. Vinogradov. Issue 16. Linguistic source study and history of the Russian language. 2016–2017. M., 2018. pp. 90–91). On the “Big Commentary” see: Devreesse R. Les anciens commentateurs grecs des Psaumes. Città del Vaticano, 1970. P. 248–301; Dorival G. Les chaînes exégétiques grecques sur les Psaumes. Contribution à l'étude d'une forme littéraire. 5 t. Leuven, 1986–2018. T. 5. P. 346–350. Devreesse R. Les anciens commentateurs... P. 258–273. Hesychius Hierosolymitanus. Commentarius brevis (hereinafter: In Ps. brev.) // Jagič V. Supplementum Psalterii Bononiensis. Incerti auctoris explanatio Graeca. Vindobonae, 1917. P. 1–301. Voicu S. J. How Many Authors? Hesychius on the Psalms // A Book of Psalms from Eleventh-Century Byzantium: The Complex of Texts and Images in Vat. gr. 752/ed. B. Crostini, G. Peers. Città del Vaticano, 2016. P. 301–327, where it is hypothesized that each of the three commentaries on the psalms attributed to Hesychius had its own author. S. Voicu comes to this conclusion in the course of a comparative analysis of the exegesis of Ps.83:7–11a in these monuments. However, he admits, on the one hand, the fragmentation and inadequacy of his observations; on the other hand, he emphasizes that all three commentaries may use identical messianic topoi and that in general “allegorical interpretation allows for variability, since it can indeed offer several interpretations of the same biblical verse” (Ibid. P. 315). To this should be added the observation that a number of commentaries of that time are generally characterized by the eclecticism of the exegetical method and the tendency to fit into the tradition (Guinot J.-N. Théodoret de Cyr exégète et théologien. 2 vols. Paris, 2012. Vol. 1. P. 367). All this undoubtedly complicates the issue of attribution of these creations. The opinion that some scholia of the “Brief Commentary” go back to the monk: Tkachev E.V. Hesychius of Jerusalem. P. 259. De titulis Psalmorum // PG. 27. Col. 649–1344. Devreesse R. La Chaine... P. 503, 521; Idem. Les anciens commentateurs... P. 247; Harl M., Dorival G. La chaîne palestinienne sur le Psaume 118. 2 t. Paris, 1972. T. 1. P. 34; Rondeau M.-J. Les commentaires patristiques du Psautier (IIIe–Ve siècles). 2 vols. Roma, 1982. Vol. 1. P. 142–143; Dorival G. Les chaînes exégétiques... T. 5. P. 350, 352–353. G. Dorival explains the problem of discrepancy in interpretations in the scholia “On the Inscription of Psalms” and “Brief Commentary” by the fact that the first work was compiled before 412 and was intended for monastics, and the second is later and addressed to the Jerusalem clergy and flock. Hesychius Hierosolymitanus. Interpretatio Isaiae prophetae (hereinafter: In Is.) // Faulhaber M. Hesychii Hierosolymitani interpretatio Isaiae prophetae. Friburgi Brisgoviae, 1900. P. 1–209. Hesychius Hierosolymitanus. Commentarius in Odas // Jagič V. Supplementum psalterii Bononiensis. Tkachev E. V. Hesychius of Jerusalem. C. 261. Hesychius Hierosolymitanus. Homiliae in Iob (hereinafter: In Iob.) // Renoux Ch., Mercier Ch.Hésychius de Jérusalem. Homélies sur Job: version arménienne. 2 vols. Turnhout, 1983. Hesychius Hierosolymitanus. Commentarius in Leviticum (hereinafter: In Lev.) // PG. 93. Col. 787–1180. Hesychius Hierosolymitanus. Capita xii prophetarum (hereinafter: Cap. proph.) // PG. 93. Col. 1345–1369. Hesychius Hierosolymitanus. Interpretatio in prophetas minores // Eriksson M. The Scholia by Hesychius of Jerusalem on the Minor Prophets. PhD-thesis. Uppsala, 2012. Hesychius Hierosolymitanus. Interpretatio in prophetas Abdiam et Zachariam (in catenis) // Faulhaber M. Die Propheten-Catenen nach römischen Handschriften. Freiburg im Breisgau, 1899. (Biblische Studien; IV, 2–3). S. 21–26 (In Abdiam; hereinafter: In Abd.), 32–33 (in Zachariam). Aubineau M. Hésychius de Jérusalem, Basile de Séleucie, Jean de Béryte, Pseudo-Chrysostome, Léonce de Constantinople: homélies pascales: cinq homélies inédites. Paris, 1972. P. 103–166; Idem. Les homélies festales... (hereinafter: Hom. fest.). Hesychius Hierosolymitanus. Homilia ii in sanctum Pascha // Aubineau M.Les homélies festales... Vol. 1. P. 112–116. Hesychius Hierosolymitanus. Hom. I de sancta Maria Deipara // Ibid. P. 158–168. Hesychius Hierosolymitanus. Hom. in sanctum Andream // Ibid. P. 240–260. Hesychius Hierosolymitanus. Hom. in sanctum Stephanum // Ibid. P. 328–350. See also: Devos P. Le panégyrique de saint Étienne par Hésychius de Jérusalem // Analecta Bollandiana. 1968. Vol. 86. P. 151–172. Hesychius Hierosolymitanus. Hom. in sanctos Jacobum et David // Aubineau M. Les homélies festales... Vol. 1. P. 367–368. Hesychius Hierosolymitanus. Hom. I in sanctum Lazarum // Ibid. P. 402–426. Hesychius Hierosolymitanus. Hom. in sanctos Petrum et Paulum // Ibid. P. 499–509. Hesychius Hierosolymitanus. Hom. in sanctum Procopium // Ibid. P. 546–564. Aubineau M. Les homélies festales... Vol. 1. P. XXXVI–XXXIX. The theme of holy places in the works of Hesychius is specifically touched upon in the works of: Faulhaber M. Prolegomena // Idem. Hesychii Hierosolymitani interpretatio Isaiae prophetae. P. XXII–XXIII; Bulletin // Revue biblique internationale. 1900. Vol. 9. P. 477–479; Devreesse R. La Chaine... P. 508; Idem. Les anciens commentateurs... P. 247, 262; Devos P. Le panégyrique de saint Étienne... P. 153; Aubineau M. Hésychius de Jérusalem... P. 105–106, 112–113, 128–135; Idem. Les homélies festales... Vol. 1. P. LXVII, 98, 107, 311, 323–325, 361–363, 534; Renoux Ch. , Mercier Ch. Hesychius de Jérusalem. Homélies sur Job. Vol. 1. P. 31, 148–153; Renoux Ch. L’église de Sion dans les homélies sur Job d’Hésychius de Jérusalem // Revue des études arméniennes. 1984. Vol. 18. P. 135–146; Tkachev E. V. Hesychius of Jerusalem. P. 268. Wed. use of the term θεωρία: In Ps. magn. 84.3 // PG. 55. Col. 738; 97.2 // PG. 55. Col. 778; 97.9 // PG. 55. Col. 780; 52.3 // PG. 93. Col. 1209; 76.5 // PG. 93. Col. 1244–1245; In Ps. brev. 76. 17–21t // Jagič V. Supplementum... P. 151; Hom. in sanctum Andream 5 // Aubineau M. Les homélies festales... Vol. 1. P. 250; θεωρέω: In Ps. magn. 101. 17 // PG. 93. Col. 1276; In Ps. brev. 21. 4 // Jagič V. Supplementum... P. 36; 26. 4 // Ibid. P. 46; 30. pr. 7b-8a // Ibid. P. 53; 67. 9 // Ibid. P. 126; 113. 3 // Ibid. P. 239. Sedakova O.A. Maria's tears. Commentaries on Orthodox worship. Poetics of liturgical chants. M., 2017. P. 81. Sedakova O.A. Maria's tears. P. 27. Hom. in sanctum Stephanum 19 // Aubineau M. Les homélies festales... Vol. 1. P. 342. Hom. in sanctum Procopium 11 // Aubineau M. Les homélies festales... Vol. 1. P. 562, 564. Hom. I in sanctum Lazarum 10 // Aubineau M. Les homélies festales... Vol. 1. P. 418. Hom. II in sanctum Pascha 2 // Aubineau M. Les homélies festales... Vol. 1. P. 112. Hom. I in sanctum Lazarum 3 // Aubineau M. Les homélies festales... Vol. 1. P. 406. In “Eulogy in honor of St. ap. Luke,” attributed to Hesychius, but not authentic, the laudatory metaphors are even more bold: Christ’s Bethlehem manger appears as a “bed of the sacrament,” His baby wrappings as a “ransom for the universe,” the Cross as a “bridge to heaven,” the Holy Sepulcher as a “weapon against death” (Hom. in sanctum Lucam 3 // Aubineau M. Les homélies festales... Vol. 2. P. 936–950. Hom. in sanctos Jacobum et David 1 // Aubineau M. Les homélies festales... Vol. 1. P. 367–368. Renoux Ch., Mercier Ch. Hesychius de Jérusalem. Homélies sur Job. Vol. 1. P. 38–39, 148. In Iob. V, prologus // Renoux Ch., Mercier Ch. Hesychius de Jérusalem. Homélies sur Job. Vol. 1. P. 148–153. In Ps. magn. 86.6 // PG. 55. Col. 743. See: Dunaev A.G. On the boundaries of poetic allegory in the interpretation of Holy Scripture (using the example of the image of a mountain in Origen and in patristic exegesis) // Christian East. New series. T. 4 (X). St. Petersburg, 2002 [2006]. P. 116. Wed: In Ps. magn. 47. 2 // Devreesse R. La Chaîne... P. 508. When quoting the Old Testament Books in Russian, we use the translation of P.A. Yungerov, in some places adapted by us: Books of the Old Testament translated by P.A. Yungerova: in 3 volumes. M., 2006–2012. In Ps. magn. 30. 22 // Devreesse R. Les anciens commentateurs... P. 262. No. 97. In Ps. magn. 77. 54 // PG. 55. Col. 718. A similar motif of mountain peaks as an allegory of the glorious Jerusalem is found in the interpretation of Is. 37:24, inscribed with the name of St. Ephraim the Syrian: I ascended to the heights of the mountains and to the tops of Lebanon, which says: “Sennacherib will hear the bitter news of the destruction of his troops in Judea, and then he will understand how mistaken and crazy he was, saying: sigh on the heights of the mountains and on the last of Lebanon. In these images he imagined the glorious Jerusalem" (Ephraem Syrus. In Esaiam prophetam explanatio (hereinafter - Comm. in Is.) 37. 24 // Assemani J. P. Sancti patris nostri Ephraem Syri Opera omnia quae exstant Graece, Syriace, Latine. 6 vols. Romae, 1732–1746. Vol. 5. P. 81; Russian translation: Ephraim the Syrian. Interpretation of the Book of the Prophecy of Isaiah // Works of our holy father Ephraim the Syrian. Part 5. Sergiev Posad, 1912. P. 402. For the attribution of this work, part of the scholium on the Old Testament, extracted from the catenas of Sevier, see: Brock S. Orthodox Encyclopedia. T. 19. M., 2008. P. 86. In Ps. magn. 83. 11 // PG. 55. Col. 737. In Ps. magn. 54. 14 // PG. 93. Col. 1217. In Ps. magn. 86.7 // PG. 55. Col. 744. In Ps. magn. 86. 1 // PG. 55. Col. 742. In Is. 31. 4 // Faulhaber M. Hesychii... P. 98. In Is. 22.7 // Ibid. P. 65. In Ps. magn. 42. 3 // Devreesse R. La Chaine... P. 508. In Ps. brev. 67. 18 // Jagič V. Supplementum... P. 127. In Ps. brev. 25. 8 // Ibid. P. 45. In Ps. brev. 131. 7 // Ibid. P. 269. See interpretation of the bl. Theodoret’s words about Zion as the place of the Lord’s rest forever (see: Ps. 132:13–14), in which he sees an indication of the holy places that have replaced the Temple of Jerusalem as the dwelling of God: “This is My rest for ever and ever.” So... You said, Master, and promised to rest in Zion forever. And this was fulfilled: after all, if the ancient church was empty due to the madness of the Jews, but here again - the places of the Cross, Resurrection and Ascension located there were awarded Divine grace, and everyone flocks there from all over the earth to draw the blessing exuded there. “Here I will dwell, for I have loved it.” And this was fulfilled, but in some way a change of [God’s] dwellings took place: the prophetic word mentioned Zion, and there the place of both the Cross and the Resurrection” (Theodoretus. Interpretatio in Psalmos 131. 14 // PG. 80. Col. 1909). Joannes Damascenus. Expositio fidei 84 // Kotter P. B. Die Schriften des Johannes von Damaskos. Bd. 2. Berlin, 1973. S. 188. In Ps. brev. 86. 1 // Jagič V. Supplementum... P. 174. The Church of the Resurrection in Jerusalem, erected in the 4th century, consisted of four parts. On the western side was a structure called the Anastasis, or Resurrection, and was designed on the model of a Roman mausoleum. Its center was a rotunda built over the Holy Sepulcher. The façade of this structure, facing east, adjoined an open courtyard with porticoes, in the southeastern part of which Golgotha ​​rose. To the east of the courtyard was a basilica known as the Martyrium. Finally, the atrium adjoined the basilica from the east. In Ps. magn. 58. 7 // Devreesse R. Les anciens commentateurs... P. 262. No. 97. In Is. 2. 2 // Faulhaber M. Hesychii... P. 4. In Is. 51. 1 // Ibid. P. 159. Eusebius. Commentarius in Isaiam 51. 1–3 (II 37. 120–145) // Ziegler J. Eusebius Werke. Bd. 9: Der Jesajakommentar. Berlin, 1975. S. 321. In Is. 51. 2 // Faulhaber M. Hesychii... P. 159–160. In Ps. brev. 101. 8 // Jagič V. Supplementum... P. 203. Cf. lane Yungerova: like a lonely bird on the roof. See: In Ps. brev., scholia on the indicated verses. In Odas 6. 6 // Jagič V . Supplementum... P. 313. In Odas 1. 17 // Ibid. P. 303. In Ps. magn. 98.9 // PG. 55. Col. 782. In Is. 65. 9 // Faulhaber M. Hesychii... P. 201. “And this mountain is Golgotha, where, instead of educational altars, the true altar, the Cross, was erected, and on it the true Sacrifice was offered” (Ephraem Syrus. Comm. in Is. 2. 2 // Assemani J. P. Sancti patris nostri Ephraem Syri Opera... Vol. 5. P. 23–24; Russian translation: Ephraem the Syrian. Interpretation of the Book of Prophecy of Isaiah, p. 322). Wed. also interpretation of the blj. Theodoret, who sees Jerusalem in the image of the mountain of God, where pilgrims “flock those who believed - and flock from all over the world, those who accepted the gospel arrive and [where] they delighted in the blessing that grew there” (Theodoretus. Commentaria in Isaiam 2. 2-3 (II 31-37) // Guinot J.-N. Théodoret de Cyr. Commentaire sur Isaïe. 3 vol. Paris, 1980–1984. Vol. 1. P. 190, 192). In Is. 13. 2 // Faulhaber M. Hesychii... P. 40–41. In Is. 25. 6 // Ibid. P. 75. It is curious that to this verse of Is. 25:6 the author, traditionally identified with Ephraim the Syrian, applies a typological interpretation similar in method, however, in this case he interprets it as indicating not Golgotha, but the place of the Last Supper, saying: “The Jews, on the day of deliverance [from Sennacherib], really rejoiced and praised the Lord in Jerusalem; but [this] prophecy was completely fulfilled in our Lord, when on Mount Jerusalem He broke His Body and gave His Blood, and said: Do this in remembrance of Me (Luke 22:19)” (Ephraem Syrus. Comm. in Is. 25. 6 // Assemani J. P. Sancti patris nostri Ephraem Syri Opera... Vol. 5. P. 61; Russian translation: Ephraim the Syrian. Interpretation of the Book of Isaiah, p. 375). In Is. 25.10 // Faulhaber M. Hesychii... P. 76. In Is. 40. 9 // Ibid. P. 118. In Lev. I 4. 1–12 // PG. 93. Col. 825. See In Ps. brev., scholia on the indicated verses. In Odas 1. 17 // Jagič V. Supplementum... P. 303. In Is. 33. 16 // Faulhaber M. Hesychii... P. 105. Justinus Martyr. “Conversation with Tryphon the Jew” 70. 1–2; 78. 6 // Goodspeed E. J. Die ältesten Apologeten. Göttingen, 1915. S. 180, 189. In Is. 1. 3 // Faulhaber M. Hesychii... P. 1. Cap. Michaelae proph. 7 // PG. 93. Col. 1356. In Ps. brev. 56. pr // Jagič V. Supplementum... P. 108; 64. 7 // Ibid. P. 121; 131. 6–7 // Ibid. P. 269. The first reading - in the sense of “the dwelling place of God” - referring to the previous verse 131:5 about David’s search for a place for the Lord, a dwelling place for the God of Jacob (cf. 2 Samuel 7:1-3; 1 Chronicles 17:13), is indicated in the Hebrew text by the form of the verb “we heard” with the suffix w. r. In the Septuagint this suffix is ​​probably rendered by the pronoun f. r. αὐτήν, which should be grammatically correlated with the word ἀνάπαυσις - “peace”, or “place of rest”, in verse 131:8 (Books of the Old Testament translated by P.A. Yungerov. T. 3. P. 451. Note 5), which is supported by further interpretation of Hesychius. Eusebius. Demonstratio evangelica IV 16. 26–28; VII 2. 34; VII 2. 38 // Heikel I. A. Eusebius Werke. Bd. 6: Die Demonstratio evangelica. Leipzig, 1913. S. 188–189, 334, 335. Cyrillus Hierosolymitanus. Catecheses ad illuminandos 12. 20 // Reischl W. C., Rupp J. Cyrilli Hierosolymorum archiepiscopi opera quae supersunt omnia. 2 vols. Hildesheim, 1967. Vol. 2. P. 28. Hieronymus. Tractatus de Ps. 131, 6 // Morin D. G. Sancti Hieronymi presbyteri tractatus sive homiliae in Psalmos, in Marci evangelium aliaque varia argumenta. Maredsoli, 1897, pp. 244–245. See, for example: (Ps.-) Athanasius Alexandrinus. Expositions in Psalmos. In Ps. 131.6 // PG. 27. Col. 521 (for the authorship of the saint regarding this passage and the original work, see: Vian G. M. Testi inediti dal Сommento ai Salmi di Atanasio. Roma, 1978, in particular, p. 82; Idem. Il “De Psalmorum titulis”: l’esegesi di Atanasio tra Eusebio e Cirillo // Orpheus. 1991. Vol. 12. P. 93–132; ter Haar Romeny B. Athanasius in Syriac // Church History and Religious Culture. 2010. Vol. 90. P. 236–238; against this attribution - Dorival G. Athanase ou Pseudo-Athanase? // Rivista di storia e lettera-tura religiosa. 1980. Vol. 16. P. 80–89). Wed. See also: Books of the Old Testament translated by P. A. Yungerov. In Ps. brev. 131. 6 // Jagič V. Supplementum... P. 269. Hom. I de sancta Maria Deipara 3 // Aubineau M. Les homélies festales... Vol. 1. P. 162. Hom. I in sanctum Lazarum 3 // Aubineau M. Les homélies festales... Vol. 1. P. 406. See: In Ps. brev., commentary on the indicated verses. Wed: In Ps. brev. 76. 15, 17 // Jagič V. Supplementum... P. 151. In Ps. magn. 86. 2–3 // PG. 55. Col. 742–743. In Ps. magn. 52.3 // PG. 93. Col. 1209. In Ps. magn. 101. 16 // PG. 93. Col. 1276. In Ps. magn. 101.22 // PG. 93. Col. 1277. In Is. 2. 3 // Faulhaber M. Hesychii... P. 4. For a similar theme of Jerusalem and the blessing that grew from there, see Theodoret: Theodoretus. In Is. 2. 2–3 (II 31–37) // Vol. 1. P. 190, 192, also see: In Is. 2. 3–4 (II 49–61) // Guinot J.-N. Théodoret de Cyr. Commentaire sur Isaïe. Vol. 1. P. 194. Eusebius. In Is. 2. 1–4 (I 26*bis) // Ziegler J. Eusebius Werke. Bd. 9: Der Jesajakommentar. Berlin, 1975. S. 16: “Perhaps this is the gospel law of Christ, which came from above, from heavenly Zion, and from this earthly Zion, in which the death of the Savior at the hands of men and His Resurrection from the dead, as well as the sacraments of the New Testament and promises, received their origin and from where they spread throughout the entire universe” (see: Luke 24:47). Theodoret sees in the image of the deserts and the western part of Zion, which will be like the paradise of the Lord (Is. 51:3), an indication of the holy places - Anastasis and Golgotha ​​with the Life-Giving Cross: Theodoretus. In Is. 53. 3 (XVI 177–180, 183–186) // Guinot J.-N. Théodoret de Cyr. Commentaire sur Isaïe. Vol. 3. P. 116: “Those who have seen the city [Jerusalem] with their own eyes know that the church of the Jews lay in the eastern part of the city, while the Cross and Anastasis were in the western. Moreover, these very places were outside the city walls... So, he [Isaiah] predicts: all the places in the city that were deserted and lay to the west will be like the paradise of the Lord, because truly in them is the Tree of Life.” In Is. 51. 3 // Faulhaber M. Hesychii... P. 160. In Is. 11. 11 // Ibid. P. 39. In Is. 52. 1 // Ibid. P. 163–164. In Is. 46. ​​13 // Ibid. P. 146. Cap. Zachariae proph. 5 // PG. 93. Col. 1364. Devreesse R. Les anciens commentateurs... P. 273–301. In Ps. magn. 118. 18 // Devreesse R. Les anciens commentateurs... P. 273–274, 276–277. In Ps. brev. 64. 7 // Jagič V. Supplementum... P. 121. Wed: In Ps. magn. 101. 17 // PG. 93. Col. 1276 about the construction of Zion: “... [the Lord] built it not with stones, but with miracles, spiritual gifts and glorious sacraments”; In Ps. brev. 13. 7 // Jagič V. Supplementum... P. 19; 98. 2, 9 // Ibid. P. 199–200; 124. 1 // Ibid. P. 263; 128.5 // Ibid. P. 267. It is difficult to distinguish between the meanings of Zion as a Jerusalem toponym and as an allegory of the Church, also because the “mysteries” of the Lord are also contemplated in the Church as the house of God: In Ps. magn. 26. 4 // Devreesse R. Les anciens commentateurs... P. 283. N. 284. Jerusalem and Zion are explicitly interpreted as an allegory of the Church in the scholia In Ps. brev. 147. 1 // Jagič V. Supplementum... P. 296–297. Compare: Ibid. 64. 2 // Ibid. P. 120 with reference to the Eucharist. On the Zion motif in Hesychius, see: Aubineau M. Hesychius de Jérusalem... P. 130–132. In Ps. magn. 50. 17 // PG. 93. Col. 1205: “... Zion rejoices because of the sacrament of the Divine Supper performed in it and many other miracles performed and revealed in it”; In Ps. magn. 54. 14 // PG. 93. Col. 1217: “[The Psalmist] calls Zion the house of God, because there, in one mind, Christ and his disciples celebrated the Paschal Supper; however, Judas did not keep the sacrament of the Supper...”; In Ps. magn. 109.2 // PG. 93. Col. 1324: "From Zion; there the Only Begotten sacrificed Himself, there he began his suffering, there are the sacraments taught by Him in remembrance of [His] suffering.” From the “Commentary on the Book of Leviticus”: “He Himself in Zion became the high priest of His Sacrifice, giving the Cup of the New Covenant” (In Lev. V 16. 11-13 // PG. 93. Col. 993). In the “Scholia on the Books of the Minor Prophets” Hesychius, interpreting the words Abd. 1. 17: And on Mount Zion there will be salvation, and it will be holy, speaks of Zion as the place “where Christ taught the sacrament” (In Abd. 1. 17 // Faulhaber M. Die Propheten-Catenen... S. 25. In Ps. brev. 14. 1 // Jagič V. Supplementum... P. 20. In Ps. brev. 47. 2 // Ibid. P. 91. In Ps. brev. 77. 54 // Ibid. P. 158. In Ps. brev. 86. 1 // Ibid. P. 174. See: In Ps. magn. 97.3 // PG. 55. Col. 778; In Ps. brev. 96. 2 // Jagič V. Supplementum... P. 196. In Ps. magn. 108. 1 // PG. 93. Col. 1313. In Ps. magn. 101.20 // PG. 93. Col. 1277. In Ps. magn. 77.5 // PG. 55. Col. 712. Devreesse R. Les anciens commentateurs... P. 276–278. Hom. in sanctos Petrum et Paulum 5 // Aubineau M. Les homélies festales... Vol. 1. P. 506. In Ps. magn. 86.5 // PG. 55. Col. 743. In Ps. magn. 98.2 // PG. 55. Col. 780. Mercier B.-Ch. La liturgie de Saint Jacques: Édition critique du texte grec avec traduction latine. Paris, 1946. P. 206; about dating – p. 125. Rus. trans.: “Thy holy places, which Thou hast glorified by the appearance of Thy Son Christ,” - in the Syriac edition, as well as “Thy holy places, which Thou hast glorified by the Epiphany of Thy Christ and the descent of Thy All-Holy Spirit,” - in Greek manuscripts (Collection of ancient liturgies of Eastern and Western. Anaphora: Eucharistic prayer / ed.-compiled by A. B. Belousov. M., 2007. P. 191: 148). In Ps. magn. 67 // Devreesse R. Les anciens commentateurs... P. 280. Eusebius .Vita Constantini III 28 // Winkelmann F., Pietri L., Rondeau M.-J.Vie de Constantin. Paris, 2013. P. 388: “... the revered and all-holy testimony (μαρτύριον) of the saving Resurrection.” Cyrillus Hierosolymitanus. Catecheses ad illuminandos 10. 19 // Reischl W. C., Rupp J. Cyrilli Hierosolymorum... Vol. 1. P. 286: “... this towering holy Golgotha ​​bears witness, the most holy Sepulcher bears witness, and the stone that still lies...”; Ibid. 14. 22–23 // Ibid. Vol. 2. P. 136, 138, 140, which says that, along with the angels, myrrh-bearers and other witnesses, “the grave stone that contained Him and the rolled away stone, which lies to this day, will testify to the Resurrection. ... You have this place of the Resurrection as a witness...” Hom. in sanctum Andream 5 // Aubineau M. Les homélies festales... Vol. 1. P. 248. About this unity, see: Getcha J. The Unity of the Mystery of Salvation according to the Festal Homilies of Hesychius of Jerusalem // Studia patristica. 2001. Vol. 37. P. 472–476. Hom. II in sanctum Pascha 1 // Aubineau M. Les homélies festales... Vol. 1. P. 112. On the complexity of the image of the trumpet, see: Aubineau M. Hésychius de Jérusalem ... P. 129; 132–133. Hom. in sanctum Stephanum 2 // Aubineau M. Les homélies festales... Vol. 1. P. 328. Aubineau M. Les homélies festales... Vol. 1. P. 149–150, 382. Chrysippus. Encomium in sanctum Theodorum // Sigalas A. Des Chrysippos von Jerusalem Enkomion auf den heiligen Theodoros Teron. Leipzig, 1921. S. 78. (Ps.-)Athanasius Alexandrinus. Expositiones in Psalmos 86.5 // PG. 27. Col. 377. Theodoretus. Interpretatio in Psalmos 86.5 // PG. 80. Col. 1565. In Ps. brev. 86. 5 // Jagič V. Supplementum... P. 174–175. In Ps. magn. 96.8 // PG. 55. Col. 777: ... Mercier B.-Ch. La liturgie de Saint Jacques. P. 206; Collection of ancient liturgies, eastern and western. pp. 191, 148. In Ps. brev. 47. 12 // Jagič V. Supplementum... P. 92. Esbroeck M., van. Jean II de Jérusalem et les cultes de S. Étienne, de la Sainte-Sion et de la Croix // Analecta Bollandiana. 1984. T. 102. P. 108. See Ekaterina (Kopyl), in. Theology of holy places... P. 310–311. In Ps. brev. 3. 5 // Jagič V. Supplementum... P. 4. In Ps. brev. 23. 3 // Ibid. P. 40. In Ps. brev. 17. 34 // Ibid. P. 28. In Ps. brev. 45. 5 // Ibid. P. 89. Hom. in sanctum Andream 6 // Aubineau M. Les homélies festales... Vol. 1. P. 252. In Ps. magn. 88. 13 // PG. 55. Col. 749. In Ps. brev. 45. 5 // Jagič V. Supplementum... P. 89. In Ps. brev. 28. 3 // Ibid. P. 50. In Ps. magn. 86.7 // PG. 55. Col. 743–744. In Is. 12. 6 // Faulhaber M. Hesychii... P. 40. Wed. from Theodoret: “It seems to me that these words indicate not only the sublime nature of the sacraments, but also the saving Cross to which the Lord was nailed” (Theodoretus. In Is. 12. 5–6 (IV 605–607) // Guinot J.-N. Théodoret de Cyr. Commentaire sur Isaïe. Vol. 2. P. 62). In Ps. magn. 96.8 // PG. 55. Col. 777. In Ps. brev. 88. 13 // Jagič V. Supplementum... P. 179. In Ps. brev. 113. 4 // Ibid. P. 239. In Ps. brev. 113. 6 // Ibid. P. 239. In Ps. brev. 92. 3 // Ibid. P. 190. In Ps. brev. 97. 8 // Jagič V. Supplementum... P. 198–199. The translation of verses Ps.98:9 and 131:7 is difficult: how should we understand προσκυνέω εἰς - “to worship something,” in our case “a place,” or “to worship in a place”? The difficulty is emphasized when comparing these verses with Ps.98:5b: προσκυνεῖτε τῷ ὑποποδίῳ. In the ancient Hebrew text, in all three cases, the construction histach a vāh l e is used, where the preposition l e acts as an indicator of the complement: “to worship something.” Hesychius, interpreting Ps. 131:7, follows this meaning: “to worship the place, Golgotha” (In Ps. magn. 98. 5 // PG. 55. Col. 781), and commenting on Ps. 98:9, chooses the locative: “to worship in the place” (In Ps. magn. 98. 9 // PG. 55. Col. 782). In Ps. magn. 98.5 // PG. 55. Col. 781 (=In Ps. magn. 98. 5 // PG. 93. Col. 1269). In Ps. magn. 98.5 // PG. 55. Col. 781. Wed. Theodoret’s thought about how the Church of the pagans “brings gifts, especially brings them to the city of Jerusalem, flocking from all ends of the earth” (Theodoretus. In Is. 60. 5 (XIX 77–83) // Guinot J.-N. Théodoret de Cyr. Commentaire sur Isaïe. Vol. 3. P. 244). In Is. 60. 13 // Faulhaber M. Hesychii... P. 188. In Ps. brev. 131. 7 // Jagič V. Supplementum... P. 269. In Ps. brev. 98. 9 // Jagič V. Supplementum... P. 200. In Ps. brev. 121. 4 // Ibid. P. 261–262: ἱστορῆσαι καὶ προσκυνῆσαι τὸν ἐν αὐτῇ φανέντα θεὸν ἐν σαρκί. During the Hellenistic era, the generally accepted meaning of the verb ἱστορῆσαι was “to visit with the purpose of knowing.” Here – “to know Jerusalem”: αὐτήν after ἱστορῆσαι is clearly implied. The use of ἱστορῆσαι in relation to travel in the Holy Land and holy places continues the Christian tradition, which is attested to by Eusebius (Eusebius. Historia ecclesiastica VI 11. 2 // Bardy G. Eusèbe de Césarée. Histoire ecclésiastique. 4 vol. Paris, 1952–1987. Vol. 2. P. 100; VII 2. 15 // Heikel I. A. Bd. 6: Die Demonstratio evangelica. See also Palladius of Elenopolis's story about a journey to Alexandria (Palladius. Historia Lausiaca (recensio G) 35. 14 // Bartelink G. J. M. Palladio. La storia Lausiaca. [Milano], 1974. P. 176. Theodoretus. Historia religiosa (=Philotheus) IX 2 // Canivet P., Leroy-Molinghen A. Théodoret de Cyr. L'histoire des moines de Syrie. 2 vol. Paris, 1977–1979. Vol. 1. P. 408: ... σωτηρία παθήματα δεξαμένους θεασάμενος τόπους ἐν αὐτοῖς ὸν σεσωκότα προσκυνήσῃ θεόν. In Ps. magn. 85.9 // PG. 55. Col. 741. In Is. 49. 18 // Faulhaber M. Hesychii... P. 156. Aubineau M. Les homélies festales... Vol. 1. P. LXX, LXXIII. Aubineau M. Les homélies festales... Vol. 1. P. XXXVII.