Death of Zechariah. Zechariah the Righteous

The holy prophet Zechariah and the holy righteous Elizabeth were the parents of St. John the Baptist. They came from the line of Aaron. Saint Zechariah was a priest of the Jerusalem Temple. Saint Elizabeth was the sister of Saint Anne. The righteous spouses, “walking blamelessly according to all the commandments of the Lord” (Luke 1:5-25), suffered from infertility, which was considered Old Testament times great punishment from God. One day, while serving in the temple, Saint Zechariah received news from an Angel that his elderly wife would bear him a son, who “will be great before the Lord” (Luke 1:15) and “will go before Him in the spirit and power of Elijah” (Luke 1 , 17). Zechariah doubted the possibility of fulfilling this prediction and was punished with muteness for his lack of faith. When righteous Elizabeth had a son, she, at the inspiration of the Holy Spirit, announced that she would name the baby John, although no one in their family had been given such a name before. They asked the righteous Zechariah, and he also wrote the name John on the tablet. Immediately the gift of speech returned to him, and he, filled with the Holy Spirit, began to prophesy about his son as the Forerunner of the Lord.

Thus, the discovery and transfer of the relics of Saint Zechariah, the father of the Baptist, now known to memory, in fact do not refer to him.

Prayers

Troparion, tone 4

You were clothed with the garments of the priesthood in wisdom, / according to the law of God, you offered burnt offerings in a sacred manner, Zechariah, / and you were a lamp and a spectator of secret things, / bearing signs in you - it is clear to all eyes./ And he was killed with a sword in the temple of God, the prophet of Christ, // with Pray to the Forerunner for our souls to be saved.

Kontakion, tone 3(Similar to: Virgo today:)

Today the prophet and priest of the Most High, / Zechariah, the Forerunner parent, / offers his meal in memory, / faithful nourishment, / the drink of righteousness, having dissolved for everyone, / for this reason I will pass away, / to the divine secret place of God's grace.ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ (Bishop of Phanaria Agathangel, "Synaxarion Orthodox Church"), Αποστολικής διακονίας της εκκλησίας της ελλάδος, http://www.synaxarion.gr/sid/2095/sxSaintinfo.aspx.

Garitte, Calendar, p. 227, 232, 400. Link to “Memory of the transfer of the relics of the holy Apostle James, brother of the Lord and saints Simeon and Zechariah” / Synaxarion. Lives of the Saints of the Orthodox Church. Author-compiler: Hieromonk Macarius of Simonopetra. Adapted translation from French. In 6 vols. - M.: Sretensky Monastery Publishing House, 2011. - T. II. - P. 417.

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The Prophet Zechariah in Orthodoxy belongs to the famous 12 minor prophets. He came from the Levin family. In the book of Nehemiah he was described as the head of a sacred family. The Prophet was called from birth to serve the Lord God. In Orthodoxy, they bow to the saint and offer prayer petitions with various requests. Most believers gather in front of his face on the day of Zechariah the Prophet, which falls on February 21.

Life of the Prophet Zechariah

Saint Zachary, as mentioned above, was the son of Varachia. Together with another prophet, he urged the prince to speed up the issue of building the temple. But this is not the main thing in his biography. From his youth, Zachary was gifted with the ability to see visions. His book describes more than one knowledge that predicted and warned the population and all of humanity about impending troubles.

Unfortunately, no accurate information about his life has been preserved, except for his works and descriptions of prophecies. His book contains information:

• about the appearance of the Messiah;
• O last days life of Christ;
• about the eclipse of the sun at the time when the Savior’s suffering took place and much more.

The fact that the prophet was nicknamed the Sickle Seer is due to the fact that in one of his revelations he described a whistle flying through the air. During flight, it was curved into a sickle shape.

He did not die a natural death. He was killed by a violent death by the Jews for his agility and preaching.

Zechariah was the son of Barachiel, and his wife Elizabeth was the sister of St. Anna (mother of the Virgin Mary). The holy prophet Zechariah and Elizabeth lived righteously and fulfilled all the commandments of God. But despite this, they did not have children for a long time. Once during the liturgy, Zechariah had a vision that in the near future they would have a child. The Prophet did not believe this. But that's how it all happened.

Despite the fact that his wife was already at an advanced age, she still bore him a son. After his birth, Zechariah began to read sermons about his son as the great Forerunner of the Lord. When the Jews heard about this they began to persecute the family. But despite this, Elizabeth managed to escape with her child from her enemies. She prayed to the Lord for salvation. And while the Jews began to attack her in order to take away her son, the mountains parted and hid her and the baby.

On these days the saint performed his prayer services. Then, after prolonged torture, Zachary was killed. His wife died forty days after the death of her husband. And the son John was in the desert under the protection of the Almighty until he was revealed to the people of Israel.

Prophet Zechariah in temples

Since ancient times, icons of the holy prophet have been preserved. There are also paintings of Zechariah and Elizabeth, which often decorate the walls of temples and churches. They are protective symbols of holy places and more. The married couple played a huge role in the history of the ruling Orthodox faith. Today, believers read an akathist to the prophet Zechariah.

Its text must be recited for forty days at the same time, but only after receiving a blessing from a clergyman. The Akathist serves as a kind of prayer request that helps protect the family from adversity and trouble. The saint helps Orthodox Christians in the following situations:

• gain confidence and peace of mind;
• protect your family from the “evil eye”;
• improve family relationships.

They also ask the saint for health to the family and children. The face of the prophet Zechariah and the angel at the seven-branched candlestick is a real symbol of the revival of the Orthodox faith.

You can address the saint both within the walls of your home in front of his icon, and in the temple. Remember that it is not the place of address that is most important, but the words with which one addresses the saints and saints. After all, the result depends on their sincerity and faith.

Prayer:

Holy God and rest in the saints, glorified by the angels with a thrice-holy voice in heaven, praised on earth by man in His saints, giving grace to each by Your Holy Spirit according to the bestowal of Christ, and by that ordaining to the Church of Your Holy Ones apostles, prophets, and evangelists , you are shepherds and teachers, whose word of sermon, to You who acts all in all, has accomplished many saints in every generation and generation, with various benefactors pleasing You, and to You, having left us the image of your good deeds, having passed away in joy, prepare, in it the temptations themselves came, and help us those who are attacked. Remembering all these saints and the holy prophet Zechariah and the righteous Elizabeth and praising their godly lives, I praise You Himself, who acted in them, and believing in Your goodness, I diligently pray to You, Holy of Holies, grant that I, a sinner, may follow their teaching, life, love, faith, patience, and their prayerful help, and more than Your all-effective grace, the heavenly ones with them were honored with glory, praising the Most Holy your name, Father and Son and Holy Spirit forever. Amen.

[Greek Ζαχαρίας], right., prophet, father of St. John the Baptist and the husband is right. Elizabeth, relative of the Most Rev. Mother of God (mem. September 5). Z. was a priest in Jerusalem “from the order of Abi” (Luke 1.5; the annual cycle of worship in the Jerusalem temple was divided into 24 parts, lasting 1 or 2 weeks, during which the priests performed the prescribed rituals by lot (Nolland. 1989 . P. 26)).

According to the story of the Gospel of Luke (Luke 1.5-23), during the ritual of burning incense in the Jerusalem Temple, Z. was honored with the appearance of the arch. Gabriel, who told him: “...do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son, and you will call his name John” (Luke 1.13). Although Z., judging by his subsequent reaction, prayed not for a son, but for the salvation of Israel, he (beyond expectations) was given a prophecy about the birth of a son. Blzh. Theophylact of Bulgaria believes that Z.’s prayer was heard that God would forgive the people’s sins. “Where can you see this from? The angel says: “Here I give you a sign: Elizabeth will bear you a son, and from what Elizabeth will give birth, you must be convinced of the remission of sins of the people” (Theoph. Bulg. In Luc. 1 // PG. 123. Col. 698) . At the same time, the OT cites many cases of childless parents praying for the gift of children (see, for example: Gen. 25. 21; 30. 22; 1 Kings 1. 10-13, 17), so Z. could also pray for birth son. According to the promise of Arch. Gabriel’s son “will not drink wine or strong drink” (Luke 1.15) as a sign of his special dedication to God (see: Lev 10.9; Judges 13.14 and 7) and will become a prophet, filled with “the Holy Spirit... from his mother's womb; and he will turn many of the children of Israel to the Lord their God" (Luke 1:15-16), and also "will go before Him in the spirit and power of Elijah, to restore the hearts of the fathers to the children, and to the disobedient the minds of the righteous, to present to the Lord a prepared people" (Luke 1:17).

Z. expressed doubt about the possibility of having a son, since he and his wife were already advanced in age. For admonition and as confirmation of the truth of the words of the heavenly messenger, Z. became deaf and dumb (Luke 1.22; cf. Lk 1.62). “He is justly subjected to both - deafness and dumbness, for as a disobedient he is punished with deafness, and as a contradictor - with silence” (Theoph. Bulg. In Luc. 1 // PG. 123. Col. 700). Z. remained in this state until the day his son was born, who later became a prophet and preacher of repentance in Israel and the Forerunner of the Lord Jesus Christ. Apparently, this story reveals the triple meaning of Z.’s muteness: as a punishment, as a sign that what was predicted will come true (cf. Gen. 15. 9-21; Judges 6. 36-40; 2 Kings 20. 8-11; 1 Kings 10. 2-16; Luke 1. 36; 2. 12), and also as a motive for apocalyptic concealment, according to whom Z.’s silence was supposed to be a means of keeping divine plans secret from people until they were fulfilled (cf. : Dan 8.26; 12.4, 9; Rev. 10.4). In addition, Z.’s unbelief is contrasted with Mary’s faith, which is described further (Luke 1.45) (Brown. 1993. P. 263). The people standing outside the sanctuary, after Z. came out to them and “explained himself ... by signs” (Luke 1.22), realized that he had a vision.

When Z.'s son was born 9 months later, on the 8th day after birth, relatives and neighbors gathered in the house of Z. and Elizabeth to circumcise the baby and give him a name. Elizabeth, remembering the command of God transmitted through Arch. Gabriel, said that his name should be John, which was confirmed by Z., writing the same name on the tablet. After this, Z. was healed and, filled with the Holy Spirit, blessed God and uttered a prophecy, in which he announced the soon-coming promised salvation of Israel and the role of his newborn son in this event (Luke 1. 67-79).

The story of Z. is also found in the narrative of the apocryphal “Proto-Gospel of Jacob” (2nd half of the 2nd century). Here Z. is presented as a high priest. According to the plot of the apocrypha, he receives a revelation about the fate of the Mother of God, that Mary is destined to become the wife of Joseph (chapter 8). It is also mentioned (but without specifying the reasons and circumstances) about Z.’s muteness (chapter 10). At the end of the apocrypha, the scene of the murder of Z. is described for his reluctance to reveal the whereabouts of his son. By order of King Herod, he “was killed ... in front of the temple” (chapter 23). The story ends with the mysterious words that the priests, upon entering the temple, “did not find his body, only blood that had become like stone” (chapter 24). The last detail from the biography of Z., apparently, is the result of identifying him with another Zechariah, “killed between the altar and the temple,” whom Jesus Christ mentions in Luke 11.51 (cf. Matt. 23.35). Blzh. Theophylact gives an interpretation that was widespread in his time, which also preserves this legend. He says that Z. “did not exclude the Mother of God from the ranks of virgins after She gave birth to Christ, and placed Her in the same place where they stood, and this place was between the temple and the outer copper altar. For this they killed him. Since some expected their future king in Christ, while others did not want to be under the king’s authority, they therefore killed this saint because he claimed that the Virgin had given birth and that Christ, their future King, had been born, which was disgusting to them. , for they wanted to be without a king” (Theoph. Bulg. In Luc. 11 // PG. 123. Col. 872). The fact that Z. was a high priest was also mentioned (perhaps under the influence of the Proto-Gospel of James) by St. John Chrysostom (Ioan. Chrysost. De incompreh. 2 // PG. 48. Col. 710-711).

According to the majority of modern biblical scholars (see, for example: Peels. S. 594), Luke 11.51 contains a reference to 2 Chronicles 24.20-22, which tells about the son of the priest. Jehoiada Zechariah, who, filled with the Holy Spirit, exposed the apostasy of King Joash and was, by order of the latter, stoned “in the courtyard of the house of the Lord” (2 Chron. 24.21). According to Matthew 23.35, the Lord speaks of Zechariah, the son of Barachiah, identifying this martyr with one of the minor prophets of the post-exilic period (see: Zechariah 1.1). Such an identification was allowed even by St. John Chrysostom (Ioan. Chrysost. In Matth. 74 // PG. 58. Col. 681) and Blessed. Theophylact (Theoph. Bulg. In Matth. 23 // PG. 123. Col. 405). Nicephorus Callistus (XIV century) with reference to St. Hippolyta of Rome, writes in “Ecclesiastical History” that the first wife is right. Joseph the Betrothed, Salome, was the niece of Z. (Niceph. Callist. Hist. eccl. II 3 // PG. 145. Col. 760).

To Byzantium. sources preserve the anonymous apocryphal Martyrdom of Z., based on the text of the “Proto-Gospel of James” (BHG, N 1881). In addition, a number of hagiographic works are dedicated to Z.: Homily of Patriarch Herman II of Poland (1223-1240) (BHG 1881m), Eulogy of Michael Sincellus (IX century) (BHG, N 1881n - 1881nb), 2 Eulogies of Cosmas Vestitor (VIII-IX centuries) (BHG, N 1881q - 1881r), 3 anonymous words of praise (BHG, N 1881p, N 1881v - 1881x).

In the Russian Orthodox Church and other orthodoxies. Churches commemorate Z. on September 5. The oldest Jerusalem Holy Sepulcher Typikon, preserved in Armenian. and cargo. versions, except in memory of Z. 5 Sep. celebrated 27 Sep. the appearance of the arch. Gabriel, December 1 - finding the relics of Z., ap. James the Righteous and Simeon the God-Receiver and May 18 - the memory of these 3 saints in the church built in Jerusalem by Paul from Eleutheropolis (Kekelidze. Canonary. P. 114, 135, 144; Tarchnischvili. Grande Lectionnaire. T. 2. P. 11, 42, 54; Garitte. Calendrier Palestino-Georgien. P. 67, 92, 107). In the Patmos list of the Typikon of the Great Church. (IX-X centuries) under 23 Oct. there is a message that the memory of Z., ap. James the Righteous and Simeon the God-Receiver was celebrated in K-pol in the church dedicated to the Most Holy. Mother of God, next to St. Sophia. According to Lat. description of the K-field of the 12th century. (“Anonymous Mercati”), in this church were the relics of Z., Jacob and Simeon (Description of the shrines of K-field in a 12th-century lat. manuscript // Miraculous icon in Byzantium and Ancient Rus'. M., 1996. P. 448). It is known that the relics of Z. were transferred to K-pol in 415. In a number of Byzantines. Calendars indicated the memory of Z. on May 15 or 16, and the discovery of the relics on February 11. In Synaksar, K-Polish church. con. X century There is a mention of 2 churches in the name of a certain St. Zechariah, in Atroa and in the monastery of Paradisium. I. Delee and R. Janin believe that the church in Paradisia was consecrated in the name of Z. Janen does not mention the temple in Atroa. The BHG gives another day of memory of Z., which is not in SynCP - December 30, apparently indicated in one of the Byzantines. manuscripts.

According to the testimony of the pilgrim John Phocas (1185), the tombs with the relics of Z. and Elizabeth were located in the c. St. John the Baptist, built on the site of his prison in the city of Sebastia (PPS. 1889. Vol. 8. Issue 2. (Issue 23). P. 39). Currently during the time of the relics (or part of the relics) Z. remain in the Athos monastery of Kastamonit (Meinardus O. A Study of the Relics of Saints of the Greek Orthodox Church // Oriens Chr. 1970. Bd. 54. S. 176).

In the Roman Catholic The church commemorates Z. on November 6. (in some Martyrologies the dates are indicated as September 6 and November 5), especially solemnly in the Lateran Basilica in Rome, where, according to the book. traditions, the relics of Z. are kept (Mariani. Col. 1445).

Source: BHG, N 1881-1881x; SynCP. Col. 15-16, 155, 169, 366; Νικόδημος. Συναξαριστής. T. 1. Σ. 85-88.

Lit.: Mariani B. Zaccaria // BiblSS. Vol. 12. Col. 1443-1446; Janin. Églises et monastères. P. 133; ΘΗΕ. T. 5. Σ. 1198-1199; Holland J. Luke. Dallas (Tex.), 1989. Vol. 1: 1-9: 20. P. 13-81. (WBC; 35a); Σωφρόνιος (Εὐστρατιάδης). ῾Αγιολόγιον. Σ. 160; Watson J. F. Zechariah (31) // ABD. Vol. 6. P. 1060-1061; Witherington B. The Birth of Jesus // Dictionary of Jesus and the Gospels / Ed. J. B. Green et al. Downers Grove (Ill.), 1992. P. 60-74; Brown R. E. The Birth of the Messiah. N. Y.; L., 19932. P. 256-285; 367-392; idem.

An Introduction to the NT. N. Y.; L., 1997. P. 225-230; Peels H. G. L. The Blood “from Abel to Zachariah” (Matthew 23, 35; Luke 11, 50f.) and the Canon of the OT // ZAW. 2001. Bd. 113. S. 583-601; Murphy C. M. John the Baptist: Prophet of Purity for a New Age. Collegeville (Minn.), 2003. P. 43-90.

P. Yu. Lebedev, O. N. A., O. V. L.

Hymnography

In cargo. monuments reflecting the traditions of ancient Jerusalem worship, the memory of Z., together with Elizabeth, is celebrated on June 26, as part of the multi-day celebration of the Nativity of John the Baptist (Garitte. Calendrier Palestino-Géorgien. P. 261; Marr I. Ya. Description of the Georgian manuscripts of the Sinai Monastery . M.; L., 1940. P. 139).

In the Typikon of the Great Church. IX-XI centuries (Mateos. Typicon. T. 1. P. 16) Z.’s memory was installed on September 5. along with the memory of other saints, in some lists there is a succession of Z., including the troparion ῾Η σεπτὴ τοῦ προφήτου σου πανήγυρις̇ (Honorable celebration of your prophet), the prokeimenon from Ps 63, Hebrews 9.11-14, alleluia with verse from Ps 98, Gospel Matthew 23.29-39, involved Ps 111.6b.

In the Studian-Alexievsky Typikon of 1034 (Pentkovsky. Typikon. pp. 277-278), containing the earliest surviving edition of the Studian Synaxarion, in memory of Z. 5 September. a festive sequence is given, including the 6th stichera of the Z. on “Lord, I have cried,” the singing of “God is the Lord” at Matins and the troparion of the 8th tone according to the 9th song of the luminaries () (studio luminaries of small holidays). At the blessed liturgy, the 3rd and 6th songs of the canon Z., the prokeimenon from Ps 109, the Apostle Hebrews 4.14 - 5.6; Alleluia, Gospel and sacrament are the same as in the Typikon of the Great Church. In the Evergetid Typikon, 2nd half. XI century (Dmitrievsky. Description. T. 1. P. 260-261) September 5. the sequences of Z. and ep are connected. Gortynsky Cyril, a service is performed with the singing of “God is the Lord” and the troparion Z. 4th tone ῾Ιερωσύνης στολισμόν, περιβαλλόμενος σοφέ̇ ( ), etc. the instructions are the same as in the Studiysko-Alexievsky Typikon. In the liturgy, the prokeimenon, Gospel and sacrament are the same as in the Typicon of the Great Church, Apostle Hebrews 5. 4-10, alleluia with a verse from Ps 96. In the Messinian Typicon of 1131 (Arranz. Typicon. P. 15-16) 5 Sep. Only the memory of Z. is indicated, the troparion is the same as in the Evergetid Typikon, at Matins “God is the Lord” is sung. On “Lord, I cried” there are 3 stichera Z. and 3 - Presv. Mother of God. In the liturgy, the prokeimenon, the Apostle and the Gospel are the same as in the Typikon of the Great Church, the alleluiary is the same as in the Evergetid Typikon, involved in Ps 32.1. In the Athonite edition of the Studio Charter, preserved in cargo. translation (George Mtatsmindeli Typikon - see: Kekelidze. Liturgical cargo monuments. P. 230) at the liturgy of September 5. the prokeimenon, the Apostle and the Gospel are the same as in the Typikon of the Great Church, the alleluia with a verse from Ps 91, involved in Ps 32. 1.

In the Jerusalem Typicons of various editions, from the early ones (see: Lossky. Typicon. P. 158-159) and up to the current ones, the charter of the service is September 5. remained virtually unchanged, maintaining similarities with the studio Typikons. On “Lord, I cried,” the stichera of the Z. are sung at 6, the canon at Matins is also at 6, thus, the Z. refers to “the saints sung at 6” (see Art. Signs of the feasts of the month). In the 16th century in Russian lists of Jerusalem Typicons begin to regularly include a red sign of 3 dots in a semicircle (), indicating a minor holiday; starting with the 1st Moscow edition of the Typikon of 1610, September 5. a black sign () is placed, meaning “the saint sung on 6.” In the liturgy, the prokeimenon, Gospel and communion are the same as in the Typikon of the Great Church, the alleluia, as in the Evergetian Typikon, Apostle Hebrews 6. 13-20. In Greek The Typikons retain the same sequence, but in the Menaions the number of hymns has increased - stichera on the Vespers stichera are added, and the Slavnik on the Matins stichenna disappears. In the Typikon of the monastery, St. Dionysius 4. Σ. 12-13) 5 Sep. The stichera of Z. are indicated in the verse of Vespers, and they are repeated at Matins in praise, after which the great doxology is sung. The Typicon of the Protopsalt of Constantine (K-pol, 18512, Venice, 1869) contains a brief chapter on the coincidence of September 5. Happy Sunday, reflecting the same tradition of celebrating the Z. with the singing of the great doxology (praises indicate the singing of the Z. stichera).

In Russian The Menaiah, starting with the Moscow edition of 1724, also prints the 2nd service in honor of Z. and Elizabeth for the solemn celebration of the memory of Elizabeth (for the sake of the name day of the daughter of Emperor Peter I), the number of hymns of Z. remains unchanged.

The succession of Z., contained in modern. glory liturgical books, includes: troparion of the 4th tone ῾Ιερωσύνης στολισμὸν περιβαλλόμενος, σοφὲ̇ ( ); kontakion of the 3rd voice, similar to “Virgin today” ῾Ο προφήτης σήμερον κα ῾Ιερεὺς τοῦ ῾Υψίστου̇ (); canon of the 1st tone by Theophanes with the acrostic Τὸν Προδρόμοιο τοκῆα κροτῶ σοφὸν ἀρχιερῆα (Forerunners, I applaud the wise bishop - in glory. Menaiah is absent), irmos: ῾Υγρὰν διοδεύσας̇ (), beginning: Τὴν μνήμην, Προφῆτα, σοῦ εὐφημῶν (); cycle of 3 stichera-like; 3 stichera-self-accord; sedalny; luminous

The chants of Z., which were not included in modern times, are known from manuscripts. liturgical books: kontakion of the 6th tone (Amphilochius. Kondakariy. P. 234); additional ikos (Ibid. pp. 160, 234).

A. A. Lukashevich

Iconography

Z. is depicted as an old man with gray, long, softly curly hair, with a slightly curly beard of medium length, tapering downwards. His distinctive feature are the clothes of the high priest, which were depicted in sufficient detail: the ephod, the breastplate with 12 precious stones according to the number of tribes of Israel, outerwear in the form of a cloak, decorated at the hem, a long shirt and a belt. The garment is completed by a woven headdress with a golden shield, with the words “Holy to Yahweh” carved on it. In the hands of a censer and an incense. In the images of Z. as a prophet, priestly clothes are preserved, but in his hands he holds a scroll with the text from the Gospel of Luke (Luke 1.68-69), for example, in the painting c. Dormition on Volotovo Field near Vel. Novgorod (1363, not preserved) the scroll contains the full text: “Blessed is the Lord God of Israel, that He visited His people and created deliverance for them, and raised a horn of salvation for us in the house of David His servant” (see: Vzdornov. 1989. Doc. . No. 76).

Solo images

In the mosaic of the apse of the Basilica of St. Euphrasian in Porec, Croatia (543-553), in the left pier between the altar windows is the earliest single image of Z. the high priest. In the decoration of temples, the image of Z. is always found in the dome painting among the images of the prophets (for example, in the Palatine Chapel (c. 1143-1146) and in the Church of Santa Maria del Ammiraglio (Martorana) (1143-1148) in Palermo, Sicily; in the Church of the Savior on Nereditsa in Vel. Novgorod (1199)) and in the altar area (for example, in the Cappadocian churches in the row of 10 saints next to St. John the Baptist (between 945 and 1025) in Tavshanli-kilis (St. Eustathius) and in the northern apse of Balli-kilise; in the northern apse of Direkli-kilise (976-1025); mainly on the eastern pillars or slopes of the altar arches: in the Spaso-Preobrazhensky Cathedral of Mirozhsky (40s of the 12th century) and in the Cathedral of the Nativity of the Virgin Mary of Snetogorsk (1313) mon-ray in Pskov, in the Novgorod Churches of the Assumption of the Blessed Virgin Mary on Volotovo Field. , Nativity of Christ on the Red Field (90s of the 14th century), architect Michael of the Skovorodsky Monastery (beginning of the 15th century?, not preserved), St. Sergius of Radonezh in the Novgorod Kremlin (between 1453 and 1463). In the Cappadocian c. Rev. Mother of God, St. John the Baptist and St. George (Göreme 9; early or 1st half of the 10th century) in the altar niche of the Deesis composition on the sides of Jesus Christ are depicted St. John the Baptist and Z. (which is explained by the dedication of the throne in the southern apse to St. John the Baptist).

In a miniature from the Christian topography of Cosmas Indikoplov (last quarter of the 9th century), Z. is presented in a unique composition “The Mother of God, Jesus Christ, John the Baptist, Zechariah, Elizabeth, Anna and Simeon” (Vat. gr. 699. Fol. 76; see: Lazarev V.N. History of Byzantine painting. M., 1986. P. 68. Table 97).

Image of the prophet Z. was included in the prophetic series of iconostases (the icon “Prophets Elisha, Zechariah, Joel” from the Assumption Cathedral of the Kirillov Belozersky Monastery, ca. 1497, Russian Museum; see: Russian Monastery: Art and Traditions. [SPb.], 1997. P. 36). Z. is depicted as a prophet with a scroll in his hand on the 2-sided icon-tablet “Selected Saints - Simeon the Stylite, Prophet. Zechariah, St. John of Novgorod. Annunciation" (late 15th - early 16th centuries, State Hermitage; see: Sinai, Byzantium, Rus'. 2000. P. 266).

Single images of Z. are included in the menaion cycles for September: in wall minologies (in the church of the Great Martyr Demetrius Markov monastery near Skopje, Macedonia, ca. 1376; in the church of St. Nicholas in Pelinov, Montenegro, 1717-1718 ), on miniatures (in the minology of the Service Gospel (Vat. gr. 1156. Fol. 245v, K-pol, 3rd quarter of the 11th century), in the Greek-Georgian manuscript of the 15th century (RNB. O.I.58. L . 48 vol., 79)), in icon painting (on the icon “Annual Menaion” (early 19th century, UKM)).

Hagiographic scenes

The basis for the depiction of the hagiographic cycle was the texts of the canonical Gospels, ch. arr. The Gospels of Luke, supplemented by scenes from the “Proto-Gospel of James” (2nd half of the 2nd century): “The Presentation of the Mother of God into the Temple” (Proto-Gospel. Ch. 7. 2-3), “Betrothal (handing over) of Mary to Joseph” and “ Prayer for the Rods" ("The Miracle of the Blooming Rod") (Matt 1.18; Luke 1.27; Proto-Gospel. Ch. 8, 9), "The Good News of Zechariah" (Luke 1.8-20), "Mute Zechariah before the People "(Luke 1. 21-22), "Meeting (kissing) of Zechariah and Elizabeth" (Conception of St. John the Baptist) (Luke 1. 23-24), "Nativity of John the Baptist" and "Zechariah calls the name of John" (Luke 1 . 57, 62-63), “The murder of Zechariah on the threshold of the temple” (Matthew 23.35).

Scenes depicting Z., as a rule, appear in connection with the story of St. John the Baptist, forming an integral part of his hagiographic cycle, or are part of the proto-evangelical cycle of the Theotokos. The earliest known scenes from the Life of Z. are presented in early Byzantine paintings. period in the church of the former monastery of St. John the Baptist (Deir Abu Hinnis) near Mallawi (Egypt). The picturesque frieze, dated to the 7th century, includes 5 scenes from the lives of the righteous Z. and Elizabeth, presented in historical order, among them “The Gospel of Rights. Zechariah”, “Zechariah before the people” (the left hand touches the lips, indicating dumbness); "The Killing of Zechariah" is shown in a cycle of images dedicated to the childhood of Jesus Christ, between the scenes of "Flight into the Wilderness" and "Joseph's Dream". Single scenes have also been preserved in Cappadocian churches, consecrated in the name of St. John the Baptist. Thus, “The Murder of Zechariah” is represented in the painting c. Bakhattin-Samanlygy in the Ihlara Valley (2nd half of the 10th or 1st half of the 11th century) in the cycle of scenes from the earthly life of Christ; in painting of the 11th-12th centuries. altar chapel in the name of St. John the Baptist (St. Mark) c. St. Macarius of the Great monastery of the same name (Deir Anba Makar) in Wadi en-Natrun, in the trumpets of keel-shaped niches under the dome, the scene “The Annunciation of Zechariah” and the paired composition “The Annunciation of the Virgin” are placed. The scene of “The Murder of Zechariah” was preserved in the painting of the altar c. Karagedik (St. George); Obviously, she was part of the cycle of St. John the Baptist (late 10th-11th centuries).

The tradition of dedication in Rus' to St. John the Baptist located in the north. The apse of the altar determined the program of its decoration in the 12th century - the placement there of the hagiographic cycle of the prophet. Expanded cycles, including episodes of childhood with the obligatory scenes “The Gospel of Rights. Zechariah”, “Zechariah calls the name of John”, are known in the painting of the Transfiguration Cathedral of the Mirozh Monastery, are reconstructed in the fragmentarily preserved painting of the Novgorod church. Annunciation on Myachina (in Arkazhi) (1189), in the Cathedral of the Nativity of the Virgin Mary of the Snetogorsk Monastery in Pskov, etc. In Russian. iconography, the earliest hagiographic cycles detailing the birth story of the prophet’s parents date back to no earlier than the 1st half. 16th century: icons of the 1st half. XVI century, AMI; ser. XVI century, YAHM, YIAMZ; ser. XVI century from the village Pavlova, near Rostov (Tretyakov Gallery); 2nd floor XVI century from Solvychegodsk (SIHM) (about this, see: Ustinova. 2005. pp. 197-212).

The earliest composition “The Good News of Zechariah” is presented in miniature in the Etchmiadzin Gospel (Maten. 2374. L. 228. Armenia, 6th century) (see: Durnovo L.A. Essays on the fine arts of the Middle Ages. Armenia. M., 1979. Ill. .92). As an illustration preceding the Gospel of Luke, this composition is included in the Psalter and Evangelary (Lond. Brit. Lib. Harl. 2788, ca. 800) - on the spread there is a miniature depicting St. Luke (Fol. 108v) and “The Good News of Zechariah” (Fol. 109r) - in front of the altar in the tabernacle of the covenant, facing each other, arch. Gabriel and Z. with censer; on the sides in medallions are chest-to-chest images of St. The Virgin Mary (left) and right. Elizabeth (right). The Minology of Basil II (Vat. gr. 1613. K-pol, 976-1025) includes the miniatures “The Murder of Zechariah” (P. 14), “The Good News. Zechariah" (P. 61), "The Finding of Relics" (P. 391). A separate miniature “Zechariah before the people” illustrates the manuscript “De Virginitate Beatae Mariae” (Palat. lat. 1650. Fol. 38, Cluny, ca. 1090-1100) by St. Ildefonso, Archbishop. Tolet (now Toledo).

Proto-Gospel cycles of the Theotokos, including scenes depicting Z., of varying completeness and preservation, are known in many paintings. temples: the Cathedral of St. Sophia of Kyiv (40s of the 11th century) (this cycle includes the scene “The Presentation of Scarlet and Purple to Mary”, however, the “Proto-Gospel of James” contains a clause that, due to muteness, precious materials for the church veil of the Virgin Mary was not given the Z., but by the high priest named Simeon (chapter 9.9)); Novgorod Church of the Nativity of the Virgin Mary of the Antonieva Monastery (1125); Cathedral of the Nativity of the Virgin Mary of Snetogorsk Monastery in Pskov; monastery of Khora (Kakhrie-jami) in K-polye, approx. 1316-1321, etc. The first composition depicting Z. in the sequence of presentation is “The Presentation of the Virgin Mary into the Temple”: the high priest, bending towards little Mary, meets Her in front (or under) the ciborium of the temple. In illuminated manuscripts, one of the earliest examples is represented by a miniature in the Minology of the Imp. Basil II (Vat. gr. 1613, K-pol, 976-1025). However, a developed scheme of this composition, preceding scenes of Christ’s childhood, is already found in the painting of Cappadocian temples, for example. in c. Kyzylchukur in Goreme (the turn of the 9th and 10th centuries). This scene is widely represented in a number of monumental paintings of the 11th-12th centuries, for example. to the north wall c. Savior on Nereditsa in Vel. Novgorod (1199, frescoes not preserved) paired with the scene “The Presentation of the Lord”; in the Cypriot churches of Asinu (Panagia Forviotissa), near Nikitari (1105/06), Panagia Arakos, near Lagoudera (1192).

In Russian iconography as a separate image appears “The Conception of St. John the Baptist”, where Z. and Elizabeth cling to each other (for example, a temple icon from the church of the village of Novokotovo, Tver region (Novgorod, 2nd half - late 15th century, Central Museum of Art and Culture, see: Icons XIII- XVI centuries in the collection of TsMiAR: Cat. 14. pp. 102-105); 2-sided icon “The Conception of St. John the Baptist”, Novgorod, 2nd half. ., Tretyakov Gallery). Like a separate scene on the Novgorod 2-sided icon-tablet “The Nativity of Christ. Conception of St. John the Baptist and the VMC. Euphemia All-Praise" (1st half of the 16th century, TsAK MDA; see: “This work is acceptable in the eyes of God....": Treasures of TsAK MDA. Serg. P., 2004. P. 54-58) presents the phenomenon of arch . Gabriel Z.: in the background white stone temple, crowned with 4 domes with crosses at the tops, at the throne on the left stands Z., bowing, in stole; to the right of the throne is Arch. Gabriel; behind Z. are 3 priests. The naming of this composition “The Conception of St. John the Baptist,” despite the fact that its image as “The Meeting of Zechariah and Elizabeth” has been known since the 15th century. (cm.: Smirnova, Laurina, Gordienko. Conception of St. John the Baptist. Icon. 2nd half - con. XV century (CMiAR)

In the extended compositions “The Nativity of Christ” in Russian. icons show the mark “Murder of Zechariah”, for example. on an icon from the collection of I. S. Ostroukhov (late 16th century, Tretyakov Gallery), on an icon of the circle of Gury Nikitin (Kostroma, ca. 1687, KGOIAMZ; see: Kostroma icon of the 13th-19th centuries, 2004. Cat. 200) , and etc.

In Erminia, Hierom. Dionysius Furnoagrafiot (c. 1730-1733) description of the appearance of Z. is given in section. “Holy prophets...”, it is said about him: “... an old man with a long beard in priestly clothes” (Part 2. § 132. No. 24). In the collection, Z.’s images are also mentioned in scenes included in the cycles “How the Feasts of the Theotokos are Depicted” and “Miracles of the Forerunner”: “The Entry of the Mother of God into the Temple” - “In the depths of the temple, in a door with three steps, stands the prophet Zechariah in priestly clothing, with his hands outstretched to Rev. Mary...", "The Good News of Zechariah" (Part 3. § 5. No. 4); “Joseph receives the Mother of God from the temple” - “Inside the temple stands the prophet Zechariah giving his blessing. Behind him, some priests point to each other at the Most Holy. Mary, and before him Joseph…” (Part 3. § 5. No. 5); “The Good News of Zechariah” - “In the temple, before the altar, Zechariah stands and holds right hand censer, and raised the left one up and looks at the sky. The Archangel Gabriel hovers above the altar, holding a charter with the words: Do not be afraid, Zechariah, your prayer has already been heard. Outside the temple, many Jews - men and wives - pray" (Part 3. § 21. No. 1); “Christmas of the Forerunner” - it is said about Z. that he is right in bed. Elizabeth “sits and writes on the charter: John will be his name” (Ibid. No. 2).

In Russian consolidated iconographic original (XVIII century) according to the list of G. D. Filimonov, dated September 5. Z.’s appearance is described in detail: “The likeness of an old man, grey-haired, the hair is chiefly long, and the braids are on the shoulders, like Abraham’s, the brada is waist-length, slightly forked at the end, narrow; There are golden cloaks on it, in twelve places, the middle robe is azure, the tritium robe is light. Inda it is written: the robe on him is Greek, on the head there is a two-horned miter according to the Old Law...” (Filimonov. Iconographic original. P. 145); on September 23, in celebration of the Conception of St. John the Baptist, it is said: “...in the sanctuary of Zechariah... with a censer at the throne, serving a holy service, the Archangel Gabriel stands humbly opposite him, holding a scepter in his hand, and Zechariah holds his hands in prayer to the throne, above them there is a cherub of cinnabar, the elders stand for Zechariah according to the old law..." (Ibid. pp. 157-158); on June 24, in celebration of the Nativity of St. John the Baptist, Z. is mentioned as follows: “...sitting a little distance from [Elizabeth’s] bed, like an old woman, a braid of duty, in the hands of a woman, and on it writes “John may his name be”” (Ibid. pp. 372-373) .

Lit.: Erminia DF. pp. 83, 146-147, 183; Antonova, Mneva. Catalog. T. 2. Cat. 371. P. 29; Cat. 543. P. 149; Mijoviě. Menologist. pp. 286, 316, 344, 362, 376; Smirnova E. S., Laurina V. K., Gordienko E. A. Monumental painting Vel. Novgorod: Con. XI - 1st quarter XII century: Cat. St. Petersburg, 2004. pp. 616-621, 742-744, 754; Ustinova Yu. V. “The Conception Cycle” as part of the life of St. John the Baptist in Old Russian. art XVI - 1st half. XVII century // IHM. 2005. Vol. 9. pp. 197-212.

E. V. Shevchenko

Who lived at the end of the First Temple era - at the beginning of the Second Temple period. Prophet Zechariah died in 3448 (312 BC).

Zechariah belonged to the family of Kohanim, and was the head of one of his father’s houses (Nehemiah 12:16).

IN 3390 year (370 BC) Zechariah returned from Babylonian exile to the Land of Israel along with Zerubabel (ibid; Seder Hadorot).

Later he lived again in exile, where he was close to the seer Daniel (Sanhedrin 93b, Rashi).

Prophesied beginning in the month of Cheshvan 3408 year (352 BC) to the month of Kislev 3410 years (353 BC) (Zecharya 1:1, 7:1; Seder Hadorot). Called on the Jews of Persia to return to the Holy Land and resume construction of the Temple (Ezra 5:1, Rashi; Megillah 15a, Rashi).

Zechariah also called the Jews to repentance: “Thus said the God of Hosts: Return to Me, ... and I will return to you.” (Zechariah 1:3).

Many of his prophecies relate to the period of final deliverance, which is commonly called the “end of times.” “Thus said the G‑d,” the prophet predicted, “I will return to Zion and dwell in Jerusalem, and Jerusalem will be called the city of truth, and the mountain of the G‑d of Armies will be called the holy mountain. Thus said the God of Armies: old men and women will still sit in the squares of Jerusalem, each with his staff in his hand - in extreme old age. And the city will be filled with boys and girls playing in its squares." (ibid. 8:3-5, Metzudat David).

Then, at the “end of time,” Jerusalem will become “a cup of poison for all the nations around” - the city “will be besieged, ... all the tribes of the earth will be gathered against it.” (12:2-3, Radak). In that last of the wars the Creator will “fight the nations,” just as He fought the Egyptians at the Sea of ​​Reeds (14:3, Rashi), and “God will defeat all the nations that fought against Jerusalem.” From then on, “there will be no more destruction and Jerusalem will live in safety.” (14:11-12 ).

“Jerusalem will live without a fortress wall,” Zechariah predicted. In that era, the holy city will be under the protection of the Creator: “And I will be to him,” says G‑d, “a wall of fire around him, and for his glory I will be in the midst of the city.” (2:8-9, Rashi).

In those days, “many nations and mighty nations will seek the God of Hosts in Jerusalem and pray to the Lord.” (8:22 ). "And will be God is king over the whole earth,” Zecharya predicted. “On that day God will be one for all, and His name will be one.” (14:9 ).

Zecharya was one of the leaders of the Great Assembly of Torah Sages created by Ezra (Rashi, Bava Batra 15a; Seder Hadorot).

Together with Ezra and Hagai, Zecharya wrote down the prophecies of Yehezkel and the predictions of Daniel, and also compiled the “Book of the Prophets,” which included his prophecies (Bava Batra 15a, Rashi).

Zecharya ben Berekhya died in 3448 year (312 BC) (Seder Hadorot).

The Talmud tells how his prophecies consoled the sages after the destruction of the Second Temple. One day four greatest sages, among whom was Rabbi Akiva, saw a fox run along the Temple Mount - in the place where the Holy of Holies had previously been located. The three sages burst into tears, and Rabbi Akiva laughed. "Why are you laughing?" - the others asked him. Rabbi Akiva explained to his companions that he had taken two prophets as his faithful witnesses: Uriah and Zechariah, the son of Berekhya. Uriah predicted: “...because of you, like a field, Zion will be plowed and Jerusalem will turn into ruins, and the Temple Mount will become a wooded hill.” And Zecharya predicted, speaking about the later future: “... old men and women will still sit in the squares of Jerusalem, ... and the city will be filled with boys and girls playing in its squares.” Until Uriah's prophecy was fulfilled, I feared that Zechariah's prophecy might not be fulfilled either. But now that Uriah’s words have come true, there is no doubt that Zechariah’s prediction will also come true. In response, the sages said: “Akiva, you have consoled us!” (Makot 24b).

The holy prophet Zechariah, a priest from the descendants of Ithamar, the son of Aaron, had a wife Elizabeth, who was also from the descendants of Aaron and was the sister of Anna, mother Holy Mother of God. Holy Gospel testifies to Zechariah and Elizabeth that they were adorned with all virtues, passing their life path immaculately. The Holy Apostle and Evangelist Luke says about them: “they were both righteous before God, walking blamelessly according to all the commandments and statutes of the Lord.” That their life was truly pious, their holy branch, the honest and glorious prophet, the Forerunner and Baptist of the Lord John, also testifies to this. The Scripture says: “by their fruits you will know them”: the fruit of a good tree really cannot be bad, for, as the same Scripture says: “if the root is holy, so are the branches.” Therefore, the holy branch of John could only come from a holy root.

St. Zechariah, the father of the Baptist, served as priest in Jerusalem during the reign of Herod. He was from the daily order of Abijah, that is, from the family of Abijah, whose turn fell in the eighth week.

The following is narrated about these sequences.

King David, seeing that Aaron's family had become very numerous, so that there was no way for everyone to serve together in the temple, divided the descendants of Aaron into twenty-four orders or faces, so that they, one after another, each celebrating his own week, would perform services in temple. In each individual order, the king chose one most honest man and made him the head of the choir, so that each order had its own chief priest, and there were more than five thousand priests in the order.

So that there is no dispute between the main priests about which of them will serve the first week, who will serve the second, who will serve the third, etc. until the twenty-fourth, they cast lots and made a distribution by lot, and in this once established order they kept until the onset of a new grace, so that the descendants of each priest kept their turn according to the lot that fell to their ancestor. The eighth lot fell to the priest Abijah, among whose descendants was also Saint Zechariah; That’s why he conducted the service in the temple during the eighth week along with all his succession, for he was in charge over the rest of the priests of his rank.

One day, Zechariah, when he, observing his turn, served before God, according to the custom of the priests, had to enter the temple of the Lord to burn incense; At that time there were a lot of people at prayer. Entering the sanctuary, Zechariah noticed the angel of the Lord standing on the right side of the incense altar. At the sight of the angel, Zechariah was overcome with fear; but the messenger of God reassured him, saying: “Do not be afraid, Zechariah.” And he consoled the righteous priest, announcing that his prayer was favorable to God; listening to her, the Lord grants him mercy: He blessed his wife Elizabeth, resolving, despite her old age, the bonds of her infertility, and she will give birth to a son, the namesake of grace John, who with his birth will bring joy not only to parents, but also to many people: “Many, added the angel, “they will rejoice at his birth.”

The angel Zechariah also announced that his son would be great before the Lord, not in body, but in spirit; he will be a faster and will lead such an abstinent life as no one else; and indeed, this was also the testimony of the Son of God Himself about him: “For John the Baptist came, neither eating bread nor drinking wine.” The angel predicted that even in his mother’s womb John would be filled with the Holy Spirit and would convert many of the sons of Israel to the true Lord God, that he would be Christ’s Forerunner in the spirit and power of the prophet Elijah and would prepare the people to receive the Lord Savior.

Hearing all this, Zechariah was surprised and amazed, so he did not dare to believe what was said; This seemed strange to him because Elizabeth was barren, and both of them were already of advanced age. And he said to the angel:

How can I believe this: after all, I am already old, and my wife, who never had children, has also grown old?

Then the angel answered him:

I am Gabriel, standing before God; I have been sent to tell and preach this to you. And because you did not believe my words, you will be mute and not say a single word until all this is fulfilled.

Since Zechariah lingered in the altar while talking with the angel, the people who were in the church marveled at this. Going out to the people, Zacharias was forced to show by signs that he had become mute; Then those present realized that he had a vision at the altar.

Having finished his turn, Zechariah returned to his home, which was in a mountainous country, in Hebron, the city of Judah. This city was one of those that were given by lot to the descendants of Judah and intended for the priests to live in.

When what was announced by the angel was fulfilled, and Elizabeth, who had been barren until then, gave birth to John, Zechariah wrote this name on the tablet given to him, Zechariah’s mouth opened, his tongue was loosened, and he began to speak, blessing God. Filled with the Holy Spirit, he began to prophesy, saying: “Blessed is the Lord God of Israel, who has visited His people and brought deliverance to them, and has raised up a horn of salvation for us in the house of His servant David, as He declared by the mouth of His holy prophets who were from the beginning of time, that He would save us.” from our enemies and from the hand of all those who hate us; He will show mercy to our fathers and remember His holy covenant, the oath which He swore to Abraham our father, to give us, without fear, after being delivered from the hand of our enemies, to serve Him in holiness and righteousness before By Him, all the days of our life. And you, baby, will be called a prophet of the Most High, for you will come before the face of the Lord to prepare His ways, to make His people aware of salvation in the forgiveness of their sins, according to the gracious mercy of our God, with which the East has visited us from above, to enlighten those who sit. in darkness and the shadow of death, to direct our feet in the path of peace."

But then the time came when our Lord Jesus Christ was born in Bethlehem, and the wise men, who came from the east through the vision of a wonderful star, announced to Herod about the newborn King. Then Herod, having sent soldiers to Bethlehem to beat all the children, ordered the death of Zechariah’s son, about whom he had heard a lot. Herod knew everything that happened during the birth of John; since all the events that accompanied the birth of John caused fear and amazement among the surrounding residents. All the Jews spoke about these wonderful events; the rumor reached Herod. All those who listened laid down in their hearts what had happened and said: “What will happen to this child?”

Herod, now remembering John, thought: “Will not this be the king of the Jews?” Having decided to kill him, the king separately sent assassins to Zechariah’s house, but the messengers did not find Saint John. For when the ungodly massacre of the children began in Bethlehem, groans and cries were heard in Hebron, the city of Judah, where the priests lived, since it was not far from Bethlehem; They soon learned in Hebron, of course, about the reason for such a cry. Then Saint Elizabeth, taking her son, the youth John, who was then already a year and a half old, fled with him to the mountains. And Saint Zechariah was in Jerusalem at that time, performing the usual service in the order of his succession.

Hiding in the mountains, Elizabeth tearfully prayed to God to protect her and her son. Seeing the warriors from the mountain, who were carefully looking for the fugitives and were already nearby, she cried out in horror to the nearest stone mountain: “Mountain of God, receive mother and son!” The mountain immediately parted, enclosed them in itself, and thus they hid from the killers who were overtaking them. Not finding those they were looking for, the messengers returned to the king with nothing. Then Herod sent orders to Zechariah in the temple to give him his son John.

“I serve now the Lord God of Israel,” answered Saint Zechariah, “and I do not know where my son is now.

The angry Herod sent to him a second time and ordered to kill Zechariah himself if he did not give up his son. The ferocious murderers rushed like animals, trying to immediately fulfill the king’s command, and shouted with rage to the priest of God:

Where did you hide your son? give it to us, for the king commanded so; if you do not give your son, then you yourself will die a cruel death.

To this Saint Zechariah answered:

You will kill my body, but the Lord will take my soul.

Then the murderers rushed at Zechariah and killed him between the church and the altar, as the king commanded them; The spilled blood of the saint condensed on the marble and hardened like a stone as a testimony and eternal condemnation to Herod; and Elizabeth, protected by God, remained with her son in the parted mountain. By God's command, a cave was built for them there, a source of water opened, and a date palm tree grew above the cave, on which fruits appeared in abundance. When mother and son wanted to eat, the tree bowed down, serving its fruits for food, and then straightened up again.

Forty days after the murder of Zechariah, Saint Elizabeth, the mother of the Forerunner, reposed in that cave, and Saint John was nourished by an angel until he came of age and kept in the desert until the day of his appearance to the Israelites.