Часть вторая. О надежде

Notes

1. 1 ↩Russian дерзновение (Greek παρρησία) means bold, unashamed freedom of access before God. Rendered 'confidence' to keep both the boldness and the trust; 'boldness' alone would lose the element of assurance the definition depends on.
2. 2 ↩дабы introduces purpose/result ('so that'), and как... так и is a correlative 'both... and'; both are preserved so the definition's scope — forgiveness and petition alike — stays explicit.
3. 3 ↩The Slavonic quotation reads не отлагайте ибо ('for do not lay aside'), where the standard text has убо ('therefore/so'). Translated as the inferential убо, which alone fits the syntax of Heb 10:35; ибо appears to be a copying slip.
4. 4 ↩дерзновение is rendered 'confidence' here to match its use in the definition above (s2), keeping the citation and the definition visibly linked.
5. 5 ↩The Slavonic switches from дерзновение to упование/надежда here; both are rendered 'hope' in this citation, since Rom 8:24–25 turns on the single idea of hope in what is unseen.
6. 6 ↩терпением covers both patience and steady endurance under strain; 'patient endurance' keeps the active weight the Slavonic carries rather than mere waiting.
7. 7 ↩The Russian pair «несомненною и твердою» is a doublet: the first term denies doubt (sure, unshakable), the second denies collapse under pressure (firm, steady). "Sure and steady" keeps both forces without the archaic "undoubting and firm."
8. 8 ↩The Slavonic quotation reads «упования нашего» — "our hope/expectation"; rendered "our hope" to keep the link with надежда (hope) that governs this whole chapter.
9. 9 ↩Божественная благость is rendered "God's goodness" rather than "divine benevolence" — благость here is the settled goodness of God shown in the gift of grace, not a passing kindness.
10. 10 ↩«поскольку» is causal-evidential ("since/because"); rendered "since" to keep the ground-of-hope logic explicit.
11. 11 ↩«страшным» here means awe-inspiring/dread-inducing in the liturgical sense (as in "the awesome Mysteries"), not "frightening"; «пречистым» is the standard liturgical epithet "most pure." «Тайнам» (Mysteries) is the Eastern term for the Sacrament; kept as "Mysteries" to preserve Orthodox specificity.
12. 12 ↩The source fragment is the second half of the abbreviation «т. е.» ("that is"); its sense was carried into s3, so this segment holds only the connecting dash.
13. 13 ↩«Злостраждет» renders κακοπαθεῖ — suffering hardship or affliction, not merely illness (the following verse treats sickness separately).
14. 14 ↩This is not a sentence but the tail of a scripture citation split by the sentence segmenter: it completes "(Иак. 5, 13)" — James 5:13 — attached to the previous section's closing quotation about prayer. Rendered as-is so no reference digits are lost.
15. 15 ↩The quotation is given in Church Slavonic in the source; rendered here into contemporary English while keeping the solemn cadence proper to quoted Scripture. The parenthesis is left open because the chapter-and-verse digits fall in the following segment.
16. 16 ↩«назидающе себе» is rendered "building yourselves up" (edification), not "instructing yourselves"; «милости» is kept as "mercy" per lexeme policy, since divine mercy is in view.
17. 17 ↩Russian "прилично" here has its older sense of "it is fitting/appropriate" rather than the modern "decently"; rendered as "the right things to take up."
18. 18 ↩"поскольку" is causal, grounding the preceding sentence; rendered "For" to keep the logical link, since the source sentence begins mid-thought with a lowercase conjunction.
19. 19 ↩s5 and s6 together carry the single Russian abbreviation "т. е." (то есть, "that is"); the segmenter split it at the period. The full sense is placed here.