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Chapter 6MogilaPravIsp.1.6

О четвертом члене Символа веры

The Fourth Article of Faith

This section introduces the fourth article of the Creed, which states that Christ was crucified, suffered, and was buried.

Question 43. What is the fourth article of the faith? Answer. He was crucified for us under Pontius Pilate, suffered, and was buried.

Christ's Suffering and Redemption

This section explains that Christ truly suffered and died for our sins, redeeming us with His precious blood, as evidenced by Scripture.

Question 44. What does this article teach? Answer. Six truths. First, that the Word truly suffered for us on the cross, and truly died in the real human nature He took from the Virgin Mary — as Holy Scripture clearly states: "And Jesus, crying out with a loud voice, said: Father, into your hands I commit my spirit."12 "And having said this, He breathed His last" (Luke3 23:46). Likewise, that He truly poured out His precious Blood for us and redeemed us by it, as the Apostle says: "he predestined us for adoption through Jesus Christ."4 . . in whom we have redemption through his Blood, and the forgiveness of sins, according to the riches of his grace” (Eph.✦5 1:5, 7).✦

Christ's Sinless Suffering for Our Sins

This section details the second truth of the article: Christ, being sinless, suffered for our sins voluntarily, with His divine nature remaining united to His human nature even in death.

Question 45. Second, what does this article contain? Answer. The truth is that Jesus Christ suffered for our sins, though He Himself had committed no sin, as the Apostle Peter wrote: “You know that you were not redeemed from your empty way of life, inherited from your ancestors, with perishable things like silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot.” (1 Pet.✦ 1:18–19).✦ John the Baptist also testifies that Jesus Christ, who was innocent and without sin, suffered for our sins.✦✦ Here are his words: “Look, the Lamb of God, who takes away the sins of the world!” (John✦6 1:29).✦ And He suffered willingly, as He Himself says: “I have the authority to lay down my life, and I have the authority to take it up again.” (John✦ 10:18).✦ Question 46. Third, what does this article teach? Answer. Christ suffered in the flesh, not in his divinity. His divinity didn't suffer, get nailed to the cross, endure spitting and blows, or die.✦✦ The Apostle clearly states that He suffered in the flesh alone: “yet now He has reconciled in the body of His flesh by His death, to present you holy and unblemished and blameless before Himself” (Col.✦ 1:22).✦ However, once the divine nature had taken on human nature, it never separated from it, not during His suffering, not in His death on the cross, nor after death (Damascene,78 Homily on Great Saturday.) And even though the soul separated from the body, the Divinity was not separated from either the body or the soul. Therefore, even at the moment of death, the Person of Christ remained one and the same.9

The Unique Death of Christ

This section explains the third and fourth truths: Christ's death was unique because He bore our sins and fulfilled the role of a priest, offering Himself as a sacrifice and mediator through the blood of His cross.

Question 47. Fourth, what does this article teach? Answer. That the death of Jesus Christ was very different from the death of all other people, for the following reasons. First, because of the weight of our sins, as the Prophet says of Him: "He bears our sins and suffers for us, and we counted Him to be in toil and in a wound from God and in affliction."✦10 'But He was wounded for our sins and tormented for our iniquities' (Isa.✦ 53:4–5). And another Prophet, as if in the person of Christ, says: "All you who pass by the way, turn and see if there is any sorrow like My sorrow, which has come to pass" (Lam.✦ 1:12). Second, because on the cross He fulfilled the office of Priest, offering Himself as a sacrifice to God the Father for the redemption of the human race, as the Apostle says of Him: "who gave Himself as a ransom for all" (1 Tim.✦11 2:6).✦ And in another place: “Christ has loved us and given Himself up for us as an offering and a sacrifice to God for a fragrant aroma” (Eph.✦ 5:2).✦ Also: “while we were still sinners, Christ died for us” (Rom.✦ 5:8).✦ Moreover, on the cross He accomplished the mediation between God and men, as the same Apostle says of Him: “and through Him to reconcile all things to Himself, having made peace through the blood of His cross” (Col.✦ 1:20).✦ And in another place: “having wiped out the handwriting of ordinances that was against us,” which consisted in decrees, “which was contrary to us, and He took it out of the way, nailing it to the cross” (Col.✦12 2:14).

The Burial of Christ and Proof of Resurrection

This section addresses the fifth truth: Christ's burial in a known place served to prove the reality of His resurrection, countering potential Jewish claims of theft.

Question 48. Fifth, what does this article discuss? Answer. Regarding the burial of our Lord Jesus Christ: just as He actually and truly suffered on the cross, so He also truly died and was truly buried in a known place. And this did not happen without a reason, but so that afterward no one could doubt the truth of His resurrection from the dead. For if He had been buried in some unknown place, and, as the saying goes, in a hidden corner, this would have given the Jews an opportunity to slander Christ. And for the greater certainty and glory of Christ's glorious resurrection, the Jews became alarmed and, coming to Pilate, said: "Command, then, that the tomb be made secure until the third day."✦ To which he answered them: "You have a guard: go, make it as secure as you know how."✦ So they went and made the tomb secure, sealing the stone with the guard" (Matt. 27:64–66). This guard of the Jews served as clear testimony that Christ rose from the dead, since on that occasion they were terrified, as Scripture says: "And behold, there was a great earthquake: for the angel of the Lord descended from heaven, came near, rolled the stone from the door of the tomb, and sat upon it." . . "And for fear of him the guards shook and became like dead men" (Matt. 28:2, 4). After that they went into the city and reported to the chief priests everything that had happened (v. They were compelled to say the same thing the angel of the Lord told the women: "For I know that you seek Jesus who was crucified. He is not here, for He has risen, as He said. Come, see the place where the Lord lay, and go quickly and tell His disciples that He has risen from the dead" (Matt. 28:5–7). So the burial place of our Lord was known for this reason: so that everyone would be sure that the disciples did not steal Him and bury Him in a hidden place, as the corrupt Jews spread about after bribing the soldiers with money.✦ But that suspicion was destroyed by the tomb in which He lay, the seal affixed to the stone, and the Jewish guard; also by Joseph and Nicodemus, honorable men among the Jews; besides this, by the linen in which our Lord's dead body was wrapped; and by the cloth that had been on His head, which after His resurrection remained folded up in the tomb (Jn.✦✦✦ 20:7).✦ All this clearly shows the body wasn't stolen by the disciples but rose. To this teaching one must also add that, according to the Prophecy itself, it had to be that the place of the Lord's tomb would be glorious, as it still is to this day.✦ For the Prophet says: "and His rest will be honor" (Isa.✦13 11:10).✦ Whoever visits this tomb with faith and love toward Christ is forgiven a multitude of sins, because through it he draws near to Christ.14

Christ's Descent into Hell

This section discusses the belief that Christ's soul descended into hell after His death, united with His Godhead, to free the souls of the righteous.

Question 49. As we were discussing this, I felt a desire to know where Christ's soul was after His death, before the resurrection? Answer. Christ's soul, once separated from the body, was still always united with the Godhead, and it descended into hell along with him.15 Although that article of the Creed says nothing at all about this, we still take it as certain, based on all the church hymns that speak of it —16 that is,17 that Christ descended into hell with his soul and his Godhead. This is explained more clearly in the following troparion: “Bodily in the tomb, in hell with your soul as God, in paradise with the thief, and on the throne with the Father and the Spirit were you, O Christ, filling all things, yourself uncontained.”1819 Having freed the souls of the holy forefathers from hell, he brought them into paradise, along with the thief who believed in him as he hung on the cross (Damascene, Homily20 On Great Saturday.) .

The Significance of the Cross

This section explores the sixth truth: the importance of venerating the Cross as a sign of Christ's sacrifice and a powerful tool against evil spirits.

Question 50. Sixth, what does this article contain, and what does it teach? Answer. Since this article mentions the Cross of Christ, on which Christ died and saved us, we therefore have occasion here to reflect on the Cross. The Apostle Paul speaks of it this way: “But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world” (Gal.✦ 6:14). And in another place: “For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God” (1 Cor.✦ 1:18). Therefore, for important reasons, we must venerate the Cross. Specifically, as a sign of Christ that, precisely because the Son of God shed His Blood on it and died on it, has the power to drive away evil spirits. Therefore Saint Cyril of Jerusalem (Catech. 13) says: “When we make the sign of the honorable Cross on ourselves, then the devil, thinking to himself that Christ the Lord was nailed to it for our salvation and for the destruction of demonic power, can no longer remain with us and bear the power of the Cross; but he flees from us and no longer tempts us, especially because in this case we have the custom of calling on the name of Christ.”✦✦21 So we must, as often as possible, make the sign of the Cross on ourselves, since we also often experience demonic temptations, which we cannot drive away except by the life-giving Cross and by calling on the name of Jesus Christ.✦ Through this we drive them away not only from ourselves, but also from all our things, such as food, drink, vessels, and so on. Therefore the same Cyril (in the same place) teaches: “Make the sign of the honorable Cross when you take food and drink; when you sit, stand, converse, walk; and do not begin any work without signing yourself with the honorable Cross, neither at home, nor on the road, nor by day, nor by night, and in no place.”

Making the Sign of the Cross

This section provides instructions on how to properly make the sign of the cross, both with the Trinitarian formula and with the Jesus Prayer.

Question 51. How should we make the sign of the honorable and life-giving Cross upon ourselves?22 Answer. You should make the sign of the cross with your right hand. Place your three extended fingers on your forehead and say, "In the name of the Father." Then, lowering your hand to your chest, still in the same form, say, "and of the Son." From there, move your hand to your right shoulder and across to your left, saying, "and of the Holy Spirit."✦23 After making this holy sign of the cross on yourself, conclude with the word, "Amen." Alternatively, when you make the sign of the cross, you can say: "Lord Jesus Christ, Son of God, have mercy on me, a sinner!"✦✦ Amen."

Read the original Russian

Вопрос 43. Какой четвертый член веры?

Ответ. «Распятого за ны при Понтийстем Пилате, и страдавша и погребенна».

Вопрос 44. Чему учит сей член?

Ответ. Шести истинам. Во-первых, что Слово пострадало за нас на кресте собственно и истинно, и умерло истинно тем истинным естеством человеческим, которое Оно приняло от Девы Марии; что явствует из слов Священного Писания: «и возглашь гласом велиим Иисус, рече: Отче, в руце Твои предаю дух Мой. И сия рек изыдше »(Лк. 23, 46). Так же, что Оно истинно излило за нас драгоценную Кровь Свою, и оною искупило нас, как говорит Апостол: «прежде нарек нас во усыновление Иисус Христом. . .

о Немже имамы избавление Кровию Его, (и) оставление прегрешений, по богатству благодати Его» (Еф. 1, 5, 7).

Вопрос 45. Во-вторых, что содержит сей член?

Ответ. Ту истину, что Иисус Христос пострадал за наши грехи, не быв причастен никакому греху, по слову Апостола Петра: «ведяще, яко не нетленным сребром или златом избавистеся от суетнаго вашего жития отцы преданнаго, но честною кровию яко Агнца непорочна и пречиста Христа» (1Пет. 1, 18–19). Так же и Иоанн Креститель свидетельствует, что Иисус Христос, будучи Сам невинен и безгрешен, пострадал за грехи наши. Вот его слова: «се Агнец Божий, вземляй грехи мира» (Ин. 1, 29). Пострадал же Он добровольно, как Сам говорит: «область имам положити душу Мою, и область имам паки прияти ю» (Ин. 10, 18).

Вопрос 46. В-третьих, чему учит сей член?

Ответ. Что Христос пострадал на кресте по плоти, а не по Божеству: ибо Божество не страдало, не пригвождалось ко кресту, не принимало заплеваний, и заушений, и не умирало. Что Он страдал одною плотию, о сем ясно говорит Апостол: «ныне же примири в теле плоти Его смертию Его, представити вас святых и непорочных и неповинных пред Собою» (Кол. 1, 22). Впрочем, естество Божественное, после того как оно приняло на себя естество человеческое, никогда уже не отделялось от Него, ни во время страдания, ни смерти крестной, ни после смерти (Дамаск. Бесед. на велик. Суб.)

; и хотя душа отделилась от тела, но Божество ни от тела, ни от души не отделялось. Посему и во время смерти лицо Христово было одно и то же.

Вопрос 47. В-четвертых, чему учит сей член?

Ответ. Что смерть Иисуса Христа была весьма отлична от смерти всех прочих людей, по следующим причинам. Во-первых, по причине тяжести грехов наших, как говорит о Нем Пророк: «Сей грехи нашя носит и о нас болезнует, и мы вменихом Его быти в труде и в язве от Бога и во озлоблении. Той же язвен быст за грехи наша и мучен быст за беззакония наша» (Ис. 53, 4–5). И другой Пророк, как бы от лица Христова, говорит: «вси, иже к вам проходящии путем, обратитеся и видите, аще есть болезнь, яко болезнь Моя, яже быст» (Плач. 1, 12). Во-вторых, потому, что на кресте Он исполнил должность Священника, принесши Себя в жертву Богу и Отцу для искупления рода человеческого, как говорит о Нем Апостол: «давый Себе избавление за всех» (1Тим.

2, 6). И в другом месте: «Христос возлюбил есть нас и предаде Себе за ны приношение и жертву Богу в воню благоухания» (Еф. 5, 2). Также: «еще грешником сущым нам Христос за ны умре» (Рим. 5, 8). Сверх сего, на кресте Он совершил посредничество между Богом и человеками, как тот же Апостол говорит о Нем: «и Тем примирити всяческая к Себе, умиротворив Кровию креста Его» (Кол. 1, 20). И в другом месте: «истребив еже на нас рукописание ученьми», состоявшее в постановлениях, «еже бе сопротивно нам, и то взят от среды, пригвоздив е на кресте» (Кол.

2, 14).

Вопрос 48. В-пятых, о чем говорит сей член?

Ответ. О погребении Господа нашего Иисуса Христа: что как Он собственно и истинно пострадал на кресте, так и умер истинно, и истинно погребен был на месте известном. И это произошло не без причины, но для того, чтобы после никто не мог сомневаться в истине воскресения Его из мертвых. Ибо если бы Он погребен был в неизвестном каком-нибудь месте, и как говорится: в потаенном углу, то сие подало бы Иудеям случай клеветать на Христа. Для большей же достоверности и славы славного воскресения Христова, Иудеи встревожились и, пришедши к Пилату, сказали: «повели убо утвердити гроб до третияго дне.» На что он отвечал им: «имате кустодию: идите, утвердите, якоже весте. Они же шедше утвердиша гроб, знаменавше камень с кустодиею» (Мф. 27, 64–66).

Сия стража Иудеев послужила ясным свидетельством тому, что Христос воскрес из мертвых, поскольку при сем случае она устрашилась, как говорит Писание: «и се, трус быст велий: Ангел бо Господень сшед с небесе, приступл отвали камень от дверий гроба и седяше на нем. . . От страха же его сотрясошася стрегущии и быша яко мертви» (Мф. 28, 2, 4). Они, пришедши после того в город, донесли Первосвященникам о всем случившемся (ст. 11) и принуждены были говорить то же, что Ангел Господень сказал женам: «вем бо, яко Иисуса распятаго ищете: несть зде: воста бо, якоже рече: приидите, видите место, идеже лежа Господь, и скоро шедше рцыте учеником Его, яко воста от мертвых» (Мф. 28, 5–7).

Итак, место погребения Господа нашего для того было известно, дабы все уверены были, что ученики не украли Его и не погребли в скрытном месте, как разгласили развращенные Иудеи, подкупив воинов деньгами. Но таковое подозрение уничтожали: гроб, в котором Он лежал, печать, приложенная к камню, и стража Иудеев; также Иосиф и Никодим, мужи почетные между Иудеями; кроме сего полотно, которым обвито было мертвое тело Господа нашего; и плат, бывший на голове Его, а по воскресении Его оставшийся во гробе свитым (Ин. 20, 7). Все сие ясно показывает, что тело не украдено было учениками, но востало. К сему учению должно присовокупить и то, что по самому Пророчеству надлежало тому быть, чтобы место гроба Господня было славно, каковым оно и доныне есть. Ибо Пророк говорит: «и будет покой Его честь» (Ис. 11, 10). Кто с верой и любовию ко Христу посещает гроб сей, тому прощается множество грехов; поскольку чрез него приступает он ко Христу.

Вопрос 49. Когда мы о сем говорили, у меня родилось желание знать, где находилась душа Христова по смерти, прежде воскресения?

Ответ. Душа Христова, отделясь от тела, была всегда соединена с Божеством, и с Ним сходила во ад. Хотя в оном члене нимало о сем не упоминается; впрочем, это мы принимаем за верное, основываясь на всех церковных песнях, в которых о сем говорится, т. е. что Христос сходил во ад душою и Божеством. Раздельнее же сие изложено в следующем тропаре: “Во гробе плотски, во аде же с душею, яко Бог, в раи же с разбойником, и на престоле был еси, Христе, со Отцем и Духом, вся исполняяй неописанный”. Освободив из ада души Святых Праотцев, Он ввел оные в рай, а с ними вместе и разбойника, который уверовал в Него, вися на кресте (Дамаск. Бесед.

на Вел. Суб.) .

Вопрос 50. В-шестых, что содержит сей член, и чему учит?

Ответ. поскольку в сем члене упоминается о кресте Христовом на котором Христос умер и спас нас; то посему и мы имеем здесь случай размыслить о кресте. О нем таким образом беседует Апостол Павел: «мне же да не будет хвалитися, токмо о кресте Господа нашего Иисуса Христа, имже мне мир распяся, и аз миру» (Гал. 6, 14). И в другом месте: «Слово бо крестное погибающим убо юродство есть, а спасаемым нам сила Божия есть» (1Кор. 1, 18). Итак, по важным причинам мы должны почитать крест. Именно, как такое знамение Христово, которое по тому самому, что Сын Божий пролил на нем Кровь Свою и на нем умер, имеет силу прогонять злых духов.

Посему Святый Кирилл Иерусалимский (Огл. 13) говорит: “Когда мы изображаем на себе знамение честнаго креста, тогда диавол, помышляя в себе, что к нему пригвожден был Христос Господь для нашего спасения, и для истребления демонской силы, не может более оставаться с нами и переносить силу креста; но бежит от нас и более не искушает, особливо потому, что мы в сем случае имеем обыкновение призывать имя Христово”. Итак, мы должны, как можно чаще изображать на себе знамение крестное; поскольку часто испытываем и искушения бесовские, которые не иначе можем отгнать, как только животворящим крестом и призыванием имени Иисуса Христа. Чрез сие мы прогоняем их не только от нас самих, но и от всех наших вещей, как-то: от пищи, пития, сосудов и пр. Посему тот же Кирилл (там же) учит: “Твори знамение честнаго креста, когда принимаешь пищу и питие; когда сидишь, стоишь, беседуешь, ходишь, и не начинай никакого дела, не ознаменовав себя честным крестом, ни в доме, ни на пути, ни днем, ни ночью, и ни в каком месте”.

Вопрос 51. Как мы должны изображать на себе знамение честнаго и животворящего креста?

Ответ. Должно изображать крест правою рукою. Полагая на чело три большие перста, говори: «Во имя Отца»; потом, опустив руку в том же виде на перси, говори: "и Сына"; отселе перенося руку на правое плечо, и провождая до левого, говори: «и Святаго Духа». Сделав на себе сие святое знамение креста, заключи словом: "аминь". Или, когда изображаешь крест, можешь говорить: «Господи, Иисусе Христе, Сыне Божий, помилуй меня грешного! Аминь».

Scripture echoes

  1. ↩Eph.1.7 — In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
  2. ↩Eph.1.5 — He predestined us for adoption as sons through Jesus Christ, according to the purpose of his will,
  3. ↩1Pet.1.18-1Pet.1.19 — knowing that you were not redeemed with perishable things—silver or gold—from your futile way of life handed down from your fathers, 1Pet.1.19 — but with the precious blood of Christ, as of a lamb without blemish and without spot
  4. ↩1Pet.1.18-1Pet.1.19 — knowing that you were not redeemed with perishable things—silver or gold—from your futile way of life handed down from your fathers, 1Pet.1.19 — but with the precious blood of Christ, as of a lamb without blemish and without spot
  5. ↩John.1.29 — The next day he sees Jesus coming toward him and says, "Look, the Lamb of God who takes away the sin of the world!"
  6. ↩1Pet.2.22;1Pet.3.18;2Cor.5.21 — He committed no sin, and no deceit was found in his mouth. 1Pet.3.18 — For Christ also suffered once for sins, the righteous for the unrighteous, in order to bring you to God — put to death in the flesh, but made alive in the Spirit. 2Cor.5.21 — God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.
  7. ↩John.1.29 — The next day he sees Jesus coming toward him and says, "Look, the Lamb of God who takes away the sin of the world!"
  8. ↩John.1.29 — The next day he sees Jesus coming toward him and says, "Look, the Lamb of God who takes away the sin of the world!"
  9. ↩John.10.18 — No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This commandment I received from my Father.
  10. ↩John.10.18 — No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This commandment I received from my Father.
  11. ↩1Pet.4.1 — Since Christ suffered in the flesh, arm yourselves also with the same intention, for whoever has suffered in the flesh has ceased from sin,
  12. ↩Matt.26.67;Matt.27.30;Mark.14.65;Mark.15.19;John.19.1-John.19.3 — Then they spat in his face and struck him, and some slapped him, Matt.27.30 — And they spit on him, and took the reed and struck him on the head. Mark.14.65 — And some began to spit on him, to cover his face, to strike him, and to say to him, 'Prophesy!' And the guards received him with blows. Mark.15.19 — And they kept striking his head with a reed and spitting on him, and kneeling down they bowed before him. John.19.1 — Then Pilate therefore took Jesus and had him flogged. John.19.2 — And the soldiers, having woven a crown of thorns, placed it on his head, and they clothed him in a purple robe. John.19.3 — And they kept coming up to him, saying, 'Hail, King of the Jews!' and striking him with their hands." Completes the sentence and gives the repeated action a clearer spoken rhythm.
  13. ↩Col.1.22 — now he has reconciled you in the body of his flesh through death, to present you holy and blameless and above reproach before him
  14. ↩Col.1.22 — now he has reconciled you in the body of his flesh through death, to present you holy and blameless and above reproach before him
  15. ↩Isa.53.4 — And Surely he carried our sicknesses and bore our pains, yet we considered him stricken, struck by God, and afflicted.
  16. ↩Isa.53.4-Isa.53.5 — And Surely he carried our sicknesses and bore our pains, yet we considered him stricken, struck by God, and afflicted. Isa.53.5 — But he was pierced for our transgressions, crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed.
  17. ↩Lam.1.12 — Is it nothing to you, all you who pass by? Look and see if there is any sorrow like my sorrow, which was brought upon me, which the LORD inflicted on the day of his fierce anger.
  18. ↩1Tim.2.6 — who gave himself as a ransom for all, the testimony given at its proper time.
  19. ↩1Tim.2.6 — who gave himself as a ransom for all, the testimony given at its proper time.
  20. ↩Eph.5.2 — and walk in love, just as Christ also loved you and gave himself up for us, an offering and sacrifice to God for a fragrant aroma
  21. ↩Eph.5.2 — and walk in love, just as Christ also loved you and gave himself up for us, an offering and sacrifice to God for a fragrant aroma
  22. ↩Rom.5.8 — But God demonstrates his own love for us in that while we were still sinners, Christ died for us.
  23. ↩Rom.5.8 — But God demonstrates his own love for us in that while we were still sinners, Christ died for us.
  24. ↩Col.1.20 — and through him to reconcile all things to himself, having made peace through the blood of his cross — through him, whether things on earth or things in the heavens.
  25. ↩Col.1.20 — and through him to reconcile all things to himself, having made peace through the blood of his cross — through him, whether things on earth or things in the heavens.
  26. ↩Col.2.14 — having canceled the written code, the regulations that were against us and stood opposed to us, he has taken it out of the way, nailing it to the cross.
  27. ↩Matt.27.64-Matt.27.66 — Therefore command that the tomb be made secure until the third day, lest his disciples come, steal him away, and tell the people, 'He has been raised from the dead.' And the last deception will be worse than the first. Matt.27.65 — Pilate said to them, "You have a guard. Go, make it as secure as you know how." Matt.27.66 — So they went and made the tomb secure, sealing the stone with the guard.
  28. ↩Matt.27.64-Matt.27.66 — Therefore command that the tomb be made secure until the third day, lest his disciples come, steal him away, and tell the people, 'He has been raised from the dead.' And the last deception will be worse than the first. Matt.27.65 — Pilate said to them, "You have a guard. Go, make it as secure as you know how." Matt.27.66 — So they went and made the tomb secure, sealing the stone with the guard.
  29. ↩Matt.28.12-Matt.28.15 — And after they had gathered with the elders and taken counsel, they gave a large sum of money to the soldiers. Matt.28.13 — Tell them, 'His disciples came at night and stole him while we were sleeping.' Matt.28.14 — And if this reaches the governor's ears, we will persuade [him] and keep you out of trouble. Matt.28.15 — So the soldiers took the money and did as they were instructed. And this story has been spread among the Jews to this very day.
  30. ↩Matt.27.66 — So they went and made the tomb secure, sealing the stone with the guard.
  31. ↩John.19.38-John.19.42 — After these things, Joseph of Arimathea, who was a disciple of Jesus—but secretly, for fear of the Jews—asked Pilate that he might take away the body of Jesus. And Pilate granted permission. So he came and took away his body. John.19.39 — Nicodemus also came—the one who had come to him by night at first—bringing a mixture of myrrh and aloes, about a hundred litras in weight. John.19.40 — So they took the body of Jesus and bound it in linen cloths with the spices, as is the burial custom of the Jews. John.19.41 — Now in the place where he was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. John.19.42 — There therefore, because of the Jewish day of preparation—since the tomb was nearby—they laid Jesus.
  32. ↩John.20.7 — and the face cloth that had been on his head, not lying with the linen cloths but folded up in one place by itself.
  33. ↩John.20.7 — and the face cloth that had been on his head, not lying with the linen cloths but folded up in one place by itself.
  34. ↩Isa.11.10 — And in that day the Root of Jesse, who stands as a banner for the peoples — the nations will seek him, and his resting place will be glory.
  35. ↩Isa.11.10 — And in that day the Root of Jesse, who stands as a banner for the peoples — the nations will seek him, and his resting place will be glory.
  36. ↩Isa.11.10 — And in that day the Root of Jesse, who stands as a banner for the peoples — the nations will seek him, and his resting place will be glory.
  37. ↩Gal.6.14 — But may it never be that I should boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.
  38. ↩1Cor.1.18 — For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.
  39. ↩1Cor.1.18 — For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.
  40. ↩Acts.2.21;Rom.10.13 — And it will be that everyone who calls on the name of the Lord will be saved. Rom.10.13 — For everyone who calls on the name of the Lord will be saved.
  41. ↩Acts.2.21;Rom.10.13 — And it will be that everyone who calls on the name of the Lord will be saved. Rom.10.13 — For everyone who calls on the name of the Lord will be saved.
  42. ↩Matt.28.19 — Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.
  43. ↩Luke.18.13 — But the tax collector, standing far off, was not even willing to lift his eyes to heaven, but kept beating his breast, saying, 'God, be merciful to me, the sinner.'
  44. ↩Mark.10.47 — And when he heard that it was Jesus of Nazareth, he began to cry out and say, 'Son of David, Jesus, have mercy on me!'

Notes

  1. 1 ↩The Russian keeps the neuter pronoun "Оно" because its antecedent is "Слово" (the Word); rendered "He" in English, since the referent is the incarnate Son.
  2. 2 ↩"собственно и истинно" is rendered "in the strict and literal sense" and "truly": the pair asserts real, non-figurative suffering against any docetic reading.
  3. 3 ↩The source reads "изыдше", a corrupt form of Slavonic "издше" (he expired / breathed his last) in Luke 23:46; translated according to the intended reading.
  4. 4 ↩Slavonic "прежде нарек" (Eph. 1:5) is a predestining foreordination, not merely a naming; rendered "predestined".
  5. 5 ↩The source prints a parenthetical “and” before “the forgiveness of sins.” In Ephesians 1:7 the second phrase stands in apposition to “redemption,” not as a separate added clause; the parentheses likely mark an editorial insertion.
  6. 6 ↩The Slavonic quotation has plural “грехи” (“sins”). The Greek of John 1:29 has singular τὴν ἁμαρτίαν (“the sin”). The English follows the printed Slavonic witness.
  7. 7 ↩Дамаск. Бесед. на велик. Суб. is St. John of Damascus, Homily on Great Saturday. The abbreviated citation is split across the next three segmented sentences.
  8. 8 ↩Capitalized Него is taken as human nature (естество человеческое, grammatically neuter), not as Christ the Person. The claim is that the Divine nature, once it had assumed the human nature, never thereafter separated from that human nature.
  9. 9 ↩лицо here is the Person (hypostasis) of Christ, not 'face'.
  10. 10 ↩The Slavonic follows the Septuagint of Isaiah 53:4 ("bears our sins" / "suffers for us"), not the Hebrew reading familiar in many English Bibles ("borne our griefs" / "carried our sorrows").
  11. 11 ↩Slavonic "избавление" in the 1 Timothy quotation renders ἀντίλυτρον (ransom); kept as "ransom" to distinguish it from "искупление" (redemption) in the surrounding prose.
  12. 12 ↩Slavonic ученьми (instrumental of учение, “teaching/ordinance”) renders Greek δόγμασιν. The author’s interpolation состоявшее в постановлениях (“which consisted in decrees”) glosses that word and is kept outside the quotation marks.
  13. 13 ↩The Slavonic of Isaiah 11:10 has 'His rest will be honor' (покой / честь). The surrounding argument takes 'rest' as the tomb and that honor as its remaining glory.
  14. 14 ↩чрез него is taken as the tomb (гроб сей), the nearest fitting masculine antecedent: one draws near to Christ through the tomb. Reading него as Christ would make the clause nearly tautological.
  15. 15 ↩"Божество" is rendered "the Godhead" — the divine nature of the Word, not the Father specifically. The point is that the hypostatic union was never broken by death: the soul, though parted from the body, remained joined to the divinity.
  16. 16 ↩The printed sentence breaks off at the abbreviation "т." (first half of "т. е.", "that is"), which the segmenter split across s3 and s4. The clause it introduces continues in s5; the English is rendered so the three refs read continuously.
  17. 17 ↩"е." is the second half of "т. е." (= "that is"), separated from s3 by sentence segmentation on the period after "т". Rendered as the completing half of "that is".
  18. 18 ↩The troparion is the Paschal Hours hymn "Во гробе плотски", sung at the Divine Liturgy and in the Paschal Hours. Rendered with liturgical gravity and uncontracted forms, as a quoted prayer addressed to Christ.
  19. 19 ↩"неописанный" is the Greek ἀπερίγραπτος — uncircumscribed, not bounded by place. "Uncontained" keeps the sense plain without losing the doctrinal point that the divinity is not confined to the tomb, hell, paradise, or the throne.
  20. 20 ↩"Бесед." is the abbreviation for "Беседа" (homily/discourse), the continuation of the citation "(Дамаск. Бесед. ...)" begun in s7 and running on into the next section. The citation is incomplete in this section.
  21. 21 ↩Church Slavonic честный of the Cross is the liturgical honorific (honorable/precious), not “honest.” Kept as honorable to match честнаго и животворящего креста in the following section.
  22. 22 ↩честнаго: rendered “honorable,” the literal sense of Slavonic/Russian честный as a title of the Cross; Orthodox liturgical English often uses “precious and life-giving Cross” for the same formula.
  23. 23 ↩The three larger fingers (thumb, index, and middle), joined together in the usual Orthodox way of making the sign of the cross.

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