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Genesis 18, 1-10
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Genesis 18, 1-10 - Форум
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Genesis 18, 1-10
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| readeralexey | Дата: Суббота, 16.09.2023, 23:44 | Сообщение # 1 |
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| 1 And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day;
2 And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground,
3 And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:
4 Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree:
5 And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said.
6 And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth.
7 And Abraham ran unto the herd, and fetcht a calf tender and good, and gave it unto a young man; and he hasted to dress it.
8 And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.
9 And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent.
10 And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him.
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| yarovaya02 | Дата: Четверг, 21.09.2023, 07:04 | Сообщение # 2 |
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| It is interesting that in Bible “heart” is considered as the center of all body and spirit strength- in that way A. P. Lopuchin interprets the extract. So when Abraham said that he would bring some food so they could “comfort” their “hearts”, it means that they by it could support their strength.[size=12]
Сообщение отредактировал yarovaya02 - Четверг, 21.09.2023, 07:04 |
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| marichernaya911 | Дата: Четверг, 21.09.2023, 17:14 | Сообщение # 3 |
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| Important is that Abraham, when greeting the three pilgrims, ran to them, regardless of his age and youth of his guests. This way he demonstrated his fervent pursuit to serve the Lord. We see the verbs "run" and "hastened" as an illustration of his diligence. By serving these young pilgrims he did serve God Himself. And he found it important to "comfort" their "hearts" by good meal - that underlines the importance of mere care to others.
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| tsvioletta17 | Дата: Понедельник, 09.10.2023, 19:28 | Сообщение # 4 |
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| In turn, Abraham received the travelers properly. he offered to wash their feet, slaughtered the calf and told his wife to cook tortillas.
This episode is, in principle, one of the most important in the Old Testament. The appearance of the Holy Trinity to Abraham and Sarah is one of the few manifestations of God to people through "intermediaries".
Сообщение отредактировал tsvioletta17 - Понедельник, 09.10.2023, 19:29 |
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| dkirlenkova03 | Дата: Вторник, 19.05.2026, 12:35 | Сообщение # 5 |
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| Without doubt, the fullest correspondence to the Church’s teaching about the Trinity is found in the work called the Trinity by Andrei Rublev, painted by St. Andrei Rublev for the Trinity (then not yet Lavra) of St. Sergius, believed to have been executed between 1408 and 1425. The chronicle says that «in memory and praise of the Venerable Sergius» «... the hegumen Nikon of Radonezh ordered the icon ‘Trinity’ to be painted by Andrei Rublev. » Thus, three people directly took part in the creation of this icon. [1]As on other, earlier icons of the Trinity, three Angels are depicted here. Abraham and Sarah themselves are absent («He lifted up his eyes and looked, and behold, three men stood before him. When he saw them, he ran from the tent door to meet them and bowed himself toward the ground...» (Book of Genesis 18:2)), but without abolishing the historical aspect of the event, the Venerable Andrei reduced it to a minimum, so that the main meaning becomes not the biblical event as such, but its dogmatic sense.What distinguishes this icon from others is its fundamental compositional form — the circle. Having placed the figures of the Angels within a circle, the Venerable Andrei united them in a common, gentle, and gliding motion along the line of the circle. Thanks to this, although the central Angel is slightly higher than the others, he does not overpower or dominate them. This also refers us to the fact that all Persons of the Trinity are co-eternal and co-throned (equal). The circular composition joins the figures of the Angels into a single silhouette, symbolizing the eternity, wholeness, and perfection of the triune God. The Venerable Andrei seems to echo the words of St. Dionysius the Areopagite, in whose interpretation «circular movement signifies identity and at the same time the possession of the middle and the end, of that which contains and that which is contained, as well as the return to it of that which proceeds from it.»On this icon, as in a theological treatise, is revealed what the Holy Fathers called «the Trinity in Unity» — one God in three Persons or Hypostases. The icon also reflects a liturgical aspect. The silhouettes of the two Angels seated on the sides form a chalice. And on the throne in the center stands a chalice — the symbol of the Eucharist, the Sacrifice of Christ. If the inclination of the heads and the bodies of the two Angels, directed toward the third, unites them with one another, their hand gestures are directed to the Eucharistic chalice with the head of the sacrificial Lamb standing on the white table as on a throne. Personifying the voluntary sacrifice of the Son of God, it draws together the movements of the Angels’ hands, indicating the unity of will and action of the Holy Trinity that made the covenant with Abraham.There is another interesting detail on the icon. If one looks attentively at the throne, one can see a small window in it (marked 4 in the second picture). It is not accidental. One researcher writes about this little window as follows: in any altar-throne located in the sanctuary of a church there are always the relics of saints. But in the throne on the icon they are absent. There is the Sacrifice of Christ, which is symbolically depicted in the form of the chalice standing on the throne, but the human response to the height of that sacrifice is missing (this is the feat of the martyrs, the venerable, the hierarchs — of all the saints). Therefore, this small window seems to convey God’s question: «And what will you answer to the sacrifice of Christ’s love?» (One option, but many researchers like it — I do too).One more interesting detail: three Angels sit andoccupy three sides of the four-sided throne, but the fourth side is free (number 8 in the second picture) — this is the place left for Abraham, whom the Holy Trinity then visited, and the place left for each of us. Whoever approaches the icon, as if becomes the fourth; the icon as if includes its beholder. On this icon, by the way, the iconographic principle of reverse perspective can be easily demonstrated. If you extend the lines of the throne’s base, they converge where a human figure stands (9). And inside the icon these lines diverge, opening eternity before our eyes.Another figure inscribed into the composition of the three Angels is the triangle. It is not only a symbol of the Trinity, but also of the All-Seeing Eye. For example, in the 18th–19th centuries a new image of the Trinity appeared in which God the Father was depicted as an old man with a triangular nimbus. Later that image was recognized as non-canonical.The icon symbolically reveals unity and threeness.Therefore, while the Angels are uniform, they are not depersonalized, and each of them clearly expresses his own properties in relation to action in the world.The Angels are placed on the icon in the order of the Creed, from left to right: I believe in one God the Father, the Son and the Holy Spirit. (this is the most widespread opinion; for example, L. A. Uspensky writes about this [2]).The left Angel’s outer garment is of an uncertain and restrained coloration (a gentle pink cloak with brown and bluish‑green reflections). This vestment appears almost transparent, which hints that we never see God the Father visibly, but only hear His voice (at the Baptism of the Lord the Trinitarian worship was revealed, where the Father testifies with a voice not visible bodily: «And there came a voice from heaven, saying, ‘This is my beloved Son, in whom I am well pleased’» (Luke 3:22); «And lo a voice from heaven saying, ‘This is my beloved Son, in whom I am well pleased’» (Matthew 3:17)) (the same Holy Spirit appears as a white dove, for example). Behind this Angel the chambers are depicted, a symbol of the divine economy, an image of the Church. («Make not my Father’s house an house of merchandise» (John 2:16); «In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you» (John 14:2)).The ample and, compared with others, precise rendering of the second Person in the Creed corresponds to the clarity and precision of the colors of the middle Angel: He is clothed in a purple (red) chiton and a blue himation — standard colors in the iconography of the incarnate Son of God. Red symbolizes the blood and human nature of Christ, shed on the Cross: «And when they came to Golgotha, they crucified Him there» (John 19:18; the Creed). The blue color of the mantle indicates the Divine nature and the Heavenly Kingdom: «He ascended into heaven, and sitteth on the right hand of the Father» (Acts 1:9–11; the Creed). Behind the middle Angel a tree is depicted. The tree behind the middle Angel is first of all the Tree of Life from Paradise, planted by God: «And out of the ground the Lord God made to grow every tree that is pleasant to the sight and good for food; the tree of life also in the midst of the garden» (Genesis 2:9). At the same time it symbolizes the Life‑giving Cross, traditionally associated with the Mamre oak and the restoration of eternal life to mankind: «To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God» (Revelation 2:7).Finally, the principal color of the third Angel isgreen, which corresponds to the properties of the Holy Spirit as the Renewer and Quickening power. Green is the color of the Holy Spirit, denoting "youthful, in the fullness of strength," the eternal renewal and the spring of spiritual rebirth, as St. Dionysius the Areopagite elucidates in On the Heavenly Hierarchy. In iconography it is associated with nature, blossoming, the Tree of Life, and the liturgical feast of Pentecost: churches are adorned with greenery, and priests wear green vestments. This is the color of the victory of life over death granted by the Spirit. Behind this Angel is placed a mountain. It symbolizes ascent to the upper (spiritual) world, serving as a sign of spiritual ascent, majesty, and strength, often associated with biblical mountains — Sinai, Tabor, or Golgotha.All three figures are united chromatically by the color blue; it seems to indicate the unity of nature (the Divine) of the Persons of the Holy Trinity.1. https://foma.ru/sozertsaya-troitsu.html
2. https://foma.ru/sozertsaya-troitsu.html
Сообщение отредактировал dkirlenkova03 - Вторник, 19.05.2026, 13:23 |
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