The article contains the results of textual work on one of the three known iambic canons of the famous Byzantine author, taking into account his Slavic translations. Strict poetic organization of the text in accordance with the rules of the ancient meter, additionally reinforced by line-by-line acrostic, limited variant readings to homophony or close morphological forms. A thorough analysis of Greek manuscript variae lectiones, as well as lost Greek readings reconstructed on the basis of the Paleoslavic translation and the Slavic textus receptus, in combination with a comprehensive philological analysis allow us to offer a number of convincing conjectures. The conducted study once again proves the high information content of Slavic translations in solving textual problems of Byzantine literary monuments. The verified critical text of the canon is provided with a prose translation into Russian. Finally, a translation into Church Slavonic, corrected taking into account the research, is attached to the publication.

   This publication is the first translation from Ancient Greek into Russian of Origen’s Homily on Psalm 81, preceded by an introduction. In this introduction, the author of the translation briefly outlines the main themes as well as compositional and stylistic features of the text. The translation is supplemented by a commentary and a translation of the critical apparatus.

   A complet e translation of the Septuagint into Russian remains a subject of aspiration in the Russian Orthodox Church. The Church continues to use the Slavonic text, largely tracing from Greek, as its liturgical Scripture and adheres to the principle of normative interpretations of St. fathers, the vast majority of which comment on the Septuagint. In this regard, their interpretations in many cases do not fit with the Synodal and modern translations of the Old Testament, which are based on the Masoretic Text. P. A. Yungerov’s translation is incomplete and partly already outdated from a methodological point of view. Today new translations of the Septuagint books are appearing independently of each other. The attempt on translation the first six chapters of the book of the LXX Isaiah, presented in the following publication, is distinguished by its conscious reliance on the principle of churchliness as a method. Such a translation should not contain church interpretations, but be as open as possible to them. How to achieve this is a matter of translation technique, which is currently being tested. To be continued.

   The article publishes for the first time in complete form two Syriac texts dedicated to the figure of Empress Helena, the mother of Emperor Constantine — the correspondence with Helena from the epistolary corpus attributed to Papa bar Aggai, bishop of Seleucia-Ctesiphon (IV c.), and the anonymous Hypomnemata about the origin of Empress Helena, in which the story of the empress’ Syriac origins and her path to the heights of power is told. Along with a discussion of the issues pertinent to their dating and authenticity, an attempt is made to contextualize these hagiographic works, which reflect the interests of the Christian elites of the two most important centers of Syriac culture of Late Antiquity and the Islamic period — Seleucia-Ctesiphon and Edessa.

   The article is devoted to a little-studied issue in Orthodox biblical hermeneutics related to the problem of the genesis, existence and development of the exegetical tradition. The author sets himself the task of answering the questions: what general laws does the life of the tradition of interpretation of Holy Scripture obey and what can be considered its semantic invariant? To solve this problem, he turns to the conceptual and terminological apparatus of phenomenological hermeneutics, namely to those ideas that P. Ricoeur develops in his monograph «Time and Story». In particular, the article pays attention to the French philosopher’s reasoning about the basic principles that underlie the interaction of human consciousness and temporary experience. P. Ricoeur’s teaching on mimetic activity, which is essentially a hermeneutic activity and thanks to which both a separate narrative and a cultural tradition as a whole arises, is examined in detail. According to the author of the article, the conclusions reached by P. Ricoeur are fundamental in nature and can be productively used within the framework of biblical hermeneutics, which is illustrated in the article with specific examples.

   The purpose of this article is to show how the concept of the remnant of Israel was studied in the book of Isaiah.

   The article analyzed the researches devoted to the study of this theme. The works were reviewed in chronological order. As a result of the analysis, the main provisions of the presented works were identified and their contribution to the study of this theme was determined. In the conclusions of the article the key theses of the research were formed, which show that the motif of the remnant holds a important place in the theology of the book of Isaiah, being a bridge between the themes of judgment and salvation. This motif is also closely related to the concept of the Messiah, who is often shown in the book of Isaiah as a remnant, which makes it possible to speak of the Messiah as a personified remnant.

   The purpose of this publication is to clarify the data on the written heritage of the Nestorian monk Simon the Persecuted (13^th–14^th c.) based on a new manuscript evidence — the manuscript Dominican Friars of Mosul 907 (olim Mosul, Chald. 97): we give a detailed description of the source and compare it with its later partial copies, Mingana syr. 18, Erbil, Chaldean Antonian Order of St. Hormizd (O. A. O. C.) syr. 92 (olim Notre-Dame des Semences 70), and with Mardin, Chaldean Cathedral 449 (olim Diyarbakır / Scher 25) — a manuscript containing a part of the penultimate treatise in Dominican Friars of Mosul 907.

   Also, systematizing our observations on the content and style of compilation of Mingana syr. 544 and Dominican Friars of Mosul 907, we prove that both are autographs of Simon the Persecuted, whose direct authorship for the treatises in Dominican Friars of Mosul 907 we refute and assert that they were created by an author named «mar Isaac» and may belong to the «Fifth Collection» of Isaac the Syrian. In this regard, we specify the problematization of the question and establish a direct connection between Simon’s auto graphs and the manuscript containing the «Second Collection» of Isaac, Bishop of Nineveh, — Bodl. Lib. syr. e. 7 whose dating was also reliably clarified.