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The meaning of the word sabaoth

hosts in the crossword dictionary

Explanatory Dictionary of the Living Great Russian Language, Vladimir Dal

hosts

m. evr. one of the Old Testament names for God, the God of forces.

Encyclopedic Dictionary, 1998

hosts

one of the names of Yahweh.

Mythological dictionary

hosts

(bibl.) - “hosts”, “hosts” - one of the names of God as the lord of the sun, moon and stars - “the whole host of heaven”, acting according to the “charters of heaven”. "Tzebaot" also denotes the countless hosts of angels, united in four hosts under the leadership of the archangels Michael, Gabriel, Uriel and Raphael.

Sabaoth

in Judaism, one of the epithets of the god Yahweh.

Wikipedia

Sabaoth

Sabaoth (, Tsevaot, pl. number from, tsava- army, army; literally "Lord of Hosts") - one of the names of God in the Jewish and Christian traditions, mentioned in the Tanakh (Old Testament) from the First Book of Kings, as well as in the New Testament - in the Epistle of James and in the Epistle to the Romans. This name can mean both "Lord of the armies of Israel" and "Lord of the armies of the Angels".

Unlike other names, the name Sabaoth puts forward especially the property of omnipotence, the image of which is borrowed from the army. This name does not appear in ancient books Bible, but it is often used by the prophets and in the psalms (in the Russian translation - “Lord of Hosts”, in the original - “Yahweh. In view of the fact that this name is borrowed from the army, some see in Hosts simply the “God of War”; but this is an opinion refuted by the fact that the name Sabaoth is not yet used at all at a time when the Jewish people developed their highest warlike activity (during the conquest of Canaan), and, on the contrary, is often used in that era when militancy has long given way to peaceful development. It is more correct to see in this term the idea of ​​God as the almighty Lord of all the forces of heaven and earth, since, according to the biblical view, the stars and other cosmic phenomena are also a kind of “heavenly hosts”, the ruler of which is God, as Jehovah of Hosts- "Lord of forces".

The ancient Christian hymn "Holy, holy, holy", used in both the Catholic and Orthodox churches, praises the Holy Trinity as Sabaoth. In Russian Orthodoxy, since the 16th century, the name "Sabaoth" has been used to sign the image of God the Father on icons.

In Kabbalah, Sabaoth is revealed as one of the 10 Sacred Names of the Creator mentioned in the Torah (Zohar, Vayikra p. 156-177), which corresponds to the Sefirot Netzah and Hod.

Examples of the use of the word hosts in the literature.

Lord Sabaoth saying, Blessed be My people the Egyptians, and the work of My hands the Assyrians, and My inheritance Israel.

But the wind blew, a storm began, and in order not to be blown away by the wind, they grabbed each other, and gods were born to them - Prajapati, Brahma, Vishnu, Shiva, Indra, Agni, Kubera, Varuna, Yama, Indra, Surya, Soma , Vayu, Vishvakarman, Shesha, Lakshmi, Parijata, Surabhi, Garuda, Nandin, Durgi, Naga, Marichi, Kashyapu, Angiras, Pulastyi, Daksha, Diti, Danu, Aditi, Vivasvat, Manu, Budha, Ila, Bharata, Indra, Krishna , Maya, Parvati, Kali, Hara, Sabaoth, Ievo, Elohim, El, Ilu, Elyon, Melek, Abel, Cain, Sim, Ham, Japheth, Abraham, Elam, Assur, Beelzebub, Aram, Leviathan, Aliy-anu-Balu, Dia-Balu, Shekinah, Baalsh, Vilon , Rakia, Makom, Asmodeus, Lilith, Agrat, Bat-Makhlat, Naama, Shavriri, Ruach-Tsereda, Ben-TeMalyon, Keteb Meriri, En-Sof, Zeus, Aphrodite, Apollo, Lethe, Athena, Eros, Hephaestus, Hades, Rhea, Kronos, Dionysus, Venus, Demeter, Poseidon, Typhon, Kerberos, Chimera, Hebe, Pan, Muse, Jupiter, Mars, Vesta, Quirinus, Janus, Virbius, Diana, Faun, Minerva, Neptune, Genius, Lucifer, Wodan, Tiu, Thor, Frigg, Nuadu, Meadow, Ogma, Frein, Freyra, Njord, Nerthus, B

Since you, Lord Sabaoth O God of Israel, opened it to Your servant, saying: Then Your servant has prepared his heart to pray to You with such a prayer.

Important, slow, like God himself host of hosts The postman rode into the outpost yard with a bag tightly stuffed over his shoulder, looked around at the merry company, waiting for the proper silence and attention to come.

Derflich, whence, from under the shade of a blue-and-white striped awning, little Sedezaum suddenly jumped out, holding a bottle of milk and a bag of buns in his plump hands, small, vain and humble, small, pious and quirky, and just the same with milk and buns, but already caught in a round belly, small, conceited and humble, small, pious and dodgy, he will jump into the Bundestag meeting room, a pander, a singer of the Lord, and his god does not necessarily live in the sky above the stars, like a god Sabaoth, Sedezaum always knew how to harmoniously combine before his conscience and before the world the rules of earthly and heavenly service to God.

Holy, Holy, Holy Lord God Sabaoth The heavens and the earth are full of Thy glory.

On the one hand, according to the Old Testament, it turns out that God is the Jewish Adonai, whom the sacred books once called Jehovah, several more times - Sabaoth, Almighty, and more often - simply the Lord with the addition of a variety of laudatory epithets.

It was hard and hard to breathe: strange words evoked a terrible sadness, the sweet smell of incense dizzy, cold white light poured through the windows, and palely melted above, in the bright dome, the formidable God Sabaoth.

Therefore shall Jerusalem be called the city of truth, and the mountain of Jehovah Sabaoth- the mountain of holiness.

This victorious Seraphim song, which the prophets heard in their holy visions, is picked up by the entire face of the singers, carrying the thoughts of those praying to the invisible heavens and forcing them to repeat together with the seraphim: Holy, Holy, Holy Lord Sabaoth, and flying around with the seraphim the throne of Divine glory.

Yahweh, aka Jehovah, aka Sabaoth in the form of a venerable old man of about eighty in oriental clothes with a painted belt, with a flowing white beard, sitting facing us, some three or four steps from us to the left, behind a rug on which Abraham helpfully laid out dishes with cakes.

Majestic and heavenly, they rose higher and higher - to where, in the blue sky of the dome, the blond Sabaoth sat in a cloud of golden stars and ruled the world.

Lord Sabaoth: If this seems marvelous in the eyes of the remaining people in these days, is it marvelous in My eyes?

). The name (feminine gender, pl.) comes from the Semites. root, which occurs, for example, in Akkad. texts (- people, in the plural - warriors, workers). In Heb. language means "army", "army". In the Septuagint it is transmitted in 3 ways: transliteration Κύριος Σαβαωθ (most often in the Book of the Prophet Isaiah); as Κύριος παντοκράτωρ - the Lord Almighty (the name is also transmitted); as Κύριος (or ὁ Θεὸς) τῶν δυνάμεων - Lord of hosts (usually in the Psalter).

Heb. syntax allows you to translate the phrase as a sentence without a verb (the Lord [is] Hosts), as a combination of a verb with an object (He Who creates armies; cf.: Ps 32.6), as 2 nouns, one of which is an application (like accad. abstract feminine noun with -, transferring functions (Cazelles . 1985. Col. 1125), in which case the expression is translated as Lord the Warrior), as an intensifying abstract noun in the plural. h., denoting strength (from such an understanding comes the Greek Κύριος παντοκράτωρ) (Eissfeldt. 1950), as a construction that conveys a connection or relationship (Lord of armies). The last, traditional the translation relies, among other things, on epigraphic evidence and Canaanite glosses in the Amarna Letters. Under the "hosts" understood the troops of Israel (cf.: 1 Samuel 17.45), heavenly beings (for example, 3 Kings 22.19-23; Ps 102.19-22; 148.1-5; Dan 8.10- 13), a council (“host”) of saints surrounding God (cf. Ps 81.1; 88.8), or stars and other luminaries (cf. Deut 4.19; 2 Kings 23.4-5) , as well as all earthly and heavenly beings (cf .: Genesis 2. 1) (see in Art. The host of heaven).

The name "G. FROM." dates back to the pre-monarchic period of the Old Testament history. As a cult name, it is mentioned in the sanctuary () in Shiloh (1 Kings 1.3, 11), primarily in connection with the ark of the covenant (1 Kings 4.4). Since the existence of a sanctuary at this place can be traced back to the end of the Middle Bronze Age, some scholars suggest that the title could originally be used in relation to the local Canaanite deities - Reshef, Baal or El (Seow . 1992).

In Heb. In the text of the OT, the name “Yahweh of Hosts” ( , including options or , , ) occurs 284 times (2 Kings 19.31 is not considered, since this is a correction (so-called Qere) of the Masoretes), and in 121 cases it is not title. Its distribution among the books of the VZ is quite characteristic. It is completely absent in the Pentateuch, in the books of Joshua and Judges, and in books written during the period of the Babylonian captivity (for example, the prophet Ezekiel). In the books of Kings it occurs 15 times, while in Is 1-39 it is used 56 (in Is - 62 in total), in Jeremiah - 82 (in the Masoretic version; in the Septuagint - 12), in the Psalter - 15, among the postcaptive prophets Haggai - 14, Zechariah - 53, Malachi - 24 times. In intertestamental literature, it practically does not occur (in the Dead Scrolls m. only once in 1QSb 4. 25).

These data allow us to look for a connection between the name of G.S. and the worship of the Jerusalem temple. The most characteristic example is its use in the composition of the song of the seraphim by the prophets. Isaiah (Isaiah 6:3; cf.: 6:5). G. S. is called “living on Mount Zion” (Is 8.18; cf.: Zech 8.3), and Jerusalem is called His city (Is 47.9), “sitting on cherubim” (1 Sam 4.4; 2 Samuel 6:2; 1 Chron 13:6; Isaiah 37:16). Such a throne of cherubim was in the temple of Solomon (1 Kings 6.23-28), and the ark of the covenant served as a footstool for God invisibly seated on this throne (1 Chronicles 28.2; cf.: Ps 98.5; 131.7). This image is associated with the name G.S. Tsar (for example, Ps 23.10; Jer 46.18; 48.15; 51.57). In addition to omnipotence and royal power, the name of G.S. is associated with the creation of the world (Am 4.13; Jer 10.16) and eschatological war (Is 13.4; 31.4). The prophecy of Isaiah says that G.S. will reign in Zion (Isaiah 24:23) and make a meal there for all nations (Isaiah 25:6). All nations will come to G.S. for the Feast of Tabernacles (Zech 14:16-17) and bring gifts (Is 18:7).

In Christ. tradition, the name G.S. is used in the New Testament (Old Testament quotations in Jas 5:4 and Rom 9:29) and in liturgical texts (see Sanctus). Gnostics, the Sethians and Ophites, attached particular importance to it; it is also found in texts from Nag Hammadi: Hypostasis of the Archons, Apocryphon of John, On the Origin of the World (Fallon . 1978). In addition, found Heb. and Greek amulets and texts with magic spells containing this name. The connection of the name G.S. with the late Phrygian-Thracian cult of Sabazios is debatable (Johnson 1978).

Lit.: Eissfeldt O . Jahwe Zebaoth // Miscellania Academica Berolinensia. B., 1950. Bd. 2. H. 2. S. 128-150; Fallon F. T. The Enthronement of Sabaoth: Jewish Elements in Gnostic Creation Myths. Leiden, 1978. (NHS; 10); Johnson S. E. Sabaoth/Sabazios: A Curiosity in Ancient Religion // Lexington Theol. Quarterly. 1978 Vol. 13. P. 97-103; Cazelles H. Sabaot // Dictionnaire de la Bible. Suppl. P., 1985. Vol. 10.Col. 1123-1127; Zobel H.-J. // ThWAT. 1989. Bd. 6 Sp. 876-892; Seow C. L. Hosts, Lord of // ABD. CD-ROM version.

A. A. Tkachenko

Iconography

In Byzantium. art with the name G. S. is not associated with k.-l. iconography. Images accompanied by the inscription: "Lord of Hosts" appeared in Russian. art in the 16th century. The iconography is based on the image of Jesus Christ the Old Denmi: the Lord, blessing with both hands, or with a scroll, with a power, less often with a book in his hand, in white clothes, the folds of the tunic are usually painted with pink paint, and the himation with green, the hair lies on the shoulders, a star-shaped nimbus, in the form of 2 intersecting rhombuses of blue and red colors (similar halos that are found in the image of Angel Sophia (for example, the figures accompanying the evangelists in the painting of the Church of the Assumption on the Volotovo field near Novgorod (80s of the XIV century, destroyed), on the royal gates of Tver (XIV century, State Tretyakov Gallery), called "Sofia").

One of the first examples of such iconography is presented on the icon " Last Judgment”(XVI century, State Tretyakov Gallery): G.S. is depicted several. times in each of the 4 compositions of the icon. On the 1st stamp “And God rest on the seventh day” - sleeping on a couch, with a crucifix in his hands and in a crown (composition “The Throne of Grace”), with a vessel in his hands (composition “The Sending of Christ into the World”); on the 2nd hallmark "The Only Begotten Son" - a half-length image in a medallion; on the 3rd hallmark “In the tomb carnally” - G. S., with a scroll in his hands, sits on the throne next to the resurrected Christ, sitting at the right hand, between Them is the Holy Spirit in a star-shaped medallion (composition “The New Testament Trinity”, or “The Throne”) ; on the 4th hallmark “Come, people” - G.S. on the cherubic throne, in glory, with the symbols of the evangelists, with an open book in his hands. On the icon “The Last Judgment” (middle of the 16th century, State Tretyakov Gallery), G.S. on the throne is depicted twice: in heaven, surrounded by the powers of heaven and sending Christ to Judgment, in both cases in his hands is an unfolded scroll. The same image is on an icon from Solvychegodsk (1580-1590, SIHM). The image of G. S. was widely used on icons, in murals and book miniatures. In temple paintings during this period, he took a special place - in the dome instead of traditions. images of the Lord Almighty. In the painting of the central dome of the cathedrals of Arkhangelsk in the Moscow Kremlin (1564-1565), Uspensky in Sviyazhsk (60s of the 16th century), Smolensky in Moscow Novodevichy Mon-re (1598), the composition “Fatherland” is presented, where the image of G. S. .corresponds to the Old Denmi in Byzantium. iconography. In the compositions listed above, G. S., like the Old Denmi, is associated with the first Hypostasis of the Holy Trinity.

The half-length image of G. S. is located in the southeast. the small dome of the Annunciation Cathedral of the Moscow Kremlin (after 1547), in the dome of the Trinity (now Intercession) hipped church. Alexander Sloboda (70s of the 16th century), in the central dome of c. Holy Trinity in Vyazemy (end of the 16th century), in the conch of the deacon of the Cathedral of the Transfiguration Monastery in Yaroslavl (1563).

Icons "Fatherland" with G. S. become the middle of the forefathers' row of iconostases (for example, in the Smolensk Cathedral of the Novodevichy Mon-rya, the Assumption Cathedral of the Moscow Kremlin, Trinity and Assumption (the icon "New Testament Trinity - Sophia") TSL cathedrals), and are also found in the form of small lectern images (icons of the 16th century, SPGIAHMZ). Various versions of the image of G.S. in the heavenly segment, sitting on a throne or on cherubs, in the compositions “Fatherland” and “New Testament Trinity”, or “The Throne”, are found on many. icons: "Annunciation" (1558 and 1580-1590 - both in SIHM; 1603, PGHG); "Nativity of the Virgin" (beginning of the 17th century, GMZK); "Protection of the Virgin" (XVII century, SPGIAHMZ); "The Descent of the Holy Spirit on the Apostles" (1682, Simon Ushakov, Trinity Cathedral of the TSL); "Resurrection - Descent into Hell" (40s of the 17th century, YaKhM); "Presentation", "Baptism" (XIX century, private collection). The images of G. S. are included in complex compositions based on the texts of psalms and liturgical hymns: “Our Lady of the Mountain Unhandled” (end of the 16th century, SIHM); “What shall we call Thee” (middle of the 17th century, TsMiAR); “I will burp out my heart My word is good” (2nd half of the 16th century, TsMiAR); “Our Lady of the Impassable Door” (2nd half of the 17th century, Russian Museum); "The Sovereign Icon of the Mother of God" (XIX century, the church of the Kazan Icon of the Mother of God in Kolomenskoye), etc.

On the miniatures of the 16th century, primarily in the Illuminated Chronicle and the Godunov Psalter, G.S. is depicted in the “heavens” blessing, often with an orb in his left hand. G. S. as the Creator of the world is represented in the scenes of "Creation" in the cycle "Genesis" in the painting of c. in the name of the Holy Trinity in Vyazemy, in the churches in the name of St. Nicholas (Nikola Wet) in Yaroslavl (1673) and in honor of the Resurrection of Christ in the Rostov Kremlin (1675) and in Tutaev (1679-1680).

In the XVII-XVIII centuries. the image of G. S. is found in the paintings of Balkan churches: in the compositions “Fatherland” in the c. vmch. George of the Poloshsky Monastery (Macedonia, 1609), "The Holy See" in the church of the Dragomirna Monastery (Romania, 1607-1609).

The image of G.S. was banned at the Great Moscow Cathedral of 1666-1667. as inappropriate creed, because, according to conciliar definitions, it was an attempt to depict God the Father - the indescribable first Hypostasis of the Holy Trinity. However, despite the ban, the icons of the so-called. of the New Testament Trinity - "Fatherland" and "Sotron", the composition of which includes the image of G.S., continued to be created, placed in the iconostases of the central cathedrals (Assumption Cathedral of the Moscow Kremlin), decorated the interiors of temples (Trinity Cathedral of the TSL). It should be noted that, despite a clear symbolic connection with the idea of ​​the first Hypostasis, there is no inscription next to such images: “God the Father.”

Understanding the name "G. FROM." may coincide with the name “Lord Almighty” (“Therefore thus says the Lord God of hosts, the Almighty ...” - Am 5.16) and refer to the Holy Trinity, and to God the Father, and to Jesus Christ, as in the inscription made around images of the Lord Almighty in the painting c. Dormition of St. Mother of God on the Volotovo field near Novgorod: "Holy, holy, holy is the Lord of hosts, filling heaven and earth with thy glory ..." (see: Is 6. 3; Mt 21. 9). The widespread use of G.S.'s iconography led to its association with Jesus Christ. The image of G. S., as well as the Old Denmi, could be accompanied by the inscription: IC XC (for example, on the miniature “The Creation of Man” from the collection “Historical Palea, Apocalypse with Interpretation, Presentation of the Court Cases of Heretics Iv. Viskovaty and Matvey Bashkin”, 2nd quarter of the 17th century, IRLI (PD), Ancient L. 23). On the engravings of the Bible by Vasily Koren (1692-1696), in the scenes “Creation of the World”, the Creator is represented by an Angel with a star-shaped halo, the inscription: “Lord of Hosts”. Thus, the image of G.S. belongs to such symbolic images as the Old Denmi, the Angel of the Great Council, Sophia the Wisdom of God, which are based on various texts VZ and are widely represented in Byzantium. and ancient Russian. art.

Lit.: Gerstinger H . Ueber Herkunft und Entwicklung der anthropomorphen byzant.-slav. Trinitätsdarstellung des sogenannten Syntronoi und Paternitas Typus // FS W. Sas-Zaloziesky zum 60. Geburtstag. Graz, 1956; Retkovskaya L . FROM . On the emergence and development of the composition "Fatherland" in Russian. art // Old Russian. art XV - beg. 16th century M., 1963. S. 235-262; Onasch K. Ketzergeschichtliche Zusammenhänge bei der Entstehung des anthropomorphen Dreieinigkeitsbildes der byzant.-slav. Orthodoxy // Bsl. 1970. T. 31. N 2. S. 229-243; Uspensky L . BUT . Theology of the icon of the Orthodox Church. P., 1989. S. 315-352; Icons from private collections: Rus. icon painting XIV - beg. XX century: Cat. vyst. M., 2004. No. 87, 89.

N. V. Kvlividze

That first comment was like this - Yes, a small Israeli god of hosts, like Napoleon, who occupied a throne not up to his seat. Five years have passed and how everything has changed.

Hosts on the dome of the Cathedral of Christ the Savior.

By the way, it says: Sabaoth (Heb. צבאות‏‎, Tzevaot, plural from Heb. צבא‏‎, tsava - army, army; literally "Lord of Hosts") .
As if this is not entirely correct. Here is how it was interpreted before.

Those. army a second time. The main thing is strength. It’s just that then she was only in the army. By the way, the same is true now. There is no army, there is no strength. But the army is still secondary in this concept.

This, by the way, is a typical example of how the interpretation of a particular concept changes over time. And then it is often impossible to find out how this or that word was understood in antiquity. This means that the interpretation of history is also changing, and often beyond recognition.
There, in this article about Hosts there is another paragraph:

According to other sources, the idea of ​​God in Judaism developed from the idea of ​​the latter as a tribal patron who brought military victories and the Promised Land to the chosen people - hence the name hosts - to a transcendent essence that fills the entire universe. According to Rudolf Otto, this change is indicated by the exclamation of the seraphim “Holy, holy, holy”, which in Hebrew means “Other, different, different!” [approx. one]:

“Seraphim stood around Him; each of them had six wings: with two each one covered his face, and with two he covered his feet, and with two he flew.

And they called to each other and said: Holy, Holy, Holy is the Lord of hosts! the whole earth is full of His glory! (Isaiah 6:2-3)"

The original Old Testament uses the word kaddosh, which had nothing to do with morality and meant "otherness", complete alienation (K. Armstrong "The Story of God", p. 54) .
_____________________________

Hosts was also a stranger. Holy. holy, damn me.

Found another interesting post on the subject:
The phrase "holy, holy, holy" occurs twice in the Bible - once in the Old Testament (Isaiah 6:3) and once in the New (Revelation 4:8). Both times the phrases are voiced by heavenly beings, and both times it happens in the vision of a man who was brought to the throne of God: first the prophet Isaiah, and then the apostle John n.
Well, definitely a stranger. The heavens used to be interpreted as other planets.

In general, in connection with my thoughts on the topic -? I had a heretical thought. But what if the Old Testament mentions not one God but several?
I quote from Wiki: (By the way, there is an entire article dedicated to the names of God, by the way.)

In the Old Testament, the name of God represents the properties of His divine nature and His divine attributes.

Jehovah — (‏היה‎‏‎ [ehie-asher-ehie] — I am the One Who I am; from Hebrew “to be” is translated into Russian “Being”) “God said to Moses: Tell the children of Israel Jehovah has sent” (Ex. 3 :fourteen)

Elohim (single-root words - El, Eloha)

Sabaoth

Adonai

name in Greek as Tetragrammaton

El Shaddai - in the Russian synodal translation "God Almighty". Shadai (or Saddai) - its root is [shad] (‏שד‎‏‎) - “strength” and in this sense this word and its derivatives, for example, “SHADdai”, “meSHADed” are repeatedly found in the Jewish text of Scripture ( for example, in the Book of Mishlei (Proverbs of Solomon).In the Middle Ages, this name began to be "deciphered" as this abbreviation "Shaddai" - שדי‎‏‎, consisting of the initial letters of three Hebrew words Shomer Dlatot Yisrael ‏שומר דלתות ישראל‎‏‎ — Guarding the doors of Israel. given name used by Jews in mezuzah.

El-Olam - in the Russian synodal translation "Eternal God" (Gen. 21:33).

El Gibor - "The Mighty God" (Ex. 9:6-7)

El Elyon - "God Most High".

The Ancient of Days (Atik Yomin) is an image of God from the book of the prophet Daniel.

Shemhamforash (שם המפורש Shem ha-Mephorash) is a Hebrew phrase meaning "the 72-fold name of God." Considered an enlarged Tetragrammaton.

Sometimes a clarifying definition (epithet) is added to the name of God, highlighting one of His qualities, characteristic of manifestation in communication with a specific person or for the place where He acted.

YHWH-Ro'i - "Yahweh (Jehovah) is my Shepherd" (Ps. 22:1)

YHWH-Ir'eʹ - "Yahweh (Jehovah) will provide" (Gen. 22:8,14)

YHWH-Shalom - "Yahweh (Jehovah) is the world" (Judg. 6:24)

YHWH-Rof'ehʹha - "Yahweh (Jehovah) is your Healer" (Ex. 15:26)

YHWH-Tsidkeinu - "Yahweh (Jehovah) is our justification!" (Jer. 23:6)

YHWH-Shamma - "Yahweh (Jehovah) is there" (Ezek. 48:35)

YHWH-Nissi - "Yahweh (Jehovah) is my banner" (Ex. 17:15)

YHWH-Mekaddishchemʹ - "Yahweh (Jehovah) who sanctifies you" (Lev. 20:8)

We are also talking now - God the Father, God the Son (and the Holy Spirit), God Zeus, God Apollo, God Jupiter, God Mars. , which was the ancient Jewish belief in Roman-Greek-Slavic-Egyptian gods.
Those. there was of course one supreme god, such as Zeus or the same Sabaoth, who symbolized the Force. But Sabaoth also had the God Son, who incarnated and became a man, nicknamed "Savior from God." And, for example, in the Facial Code of Ivan the Terrible, exactly two gods are depicted, God the Father and God the Son. So maybe one of the names of God in the Old Testament belongs to Christ?
By the way, as I understand it, the difference between the ancient Jews and the ancient Christians was, in particular, in the question: did God the Son incarnate in Christ or not? But, as I understand it, none of them denied the presence of the second god the Son. It was only later, with the development of society and in connection with the political order for the propaganda of autocracy, all the gods were "pushed" into one, whose name was completely "forgotten" .And Christ was made a man. Interestingly, the Russian Orthodox Church has not forgotten Sabaoth, it is painted on the domes of all our central churches, including the Cathedral of Christ the Savior. At the same time, there is now an official wording - Lord God and Savior Jesus Christ. Which I personally used to interpret in the sense that Christ is God and Savior. And I'm sure that's how most believers do it. And all because on the one hand there are requests political power on a certain concept, and on the other hand, the churches of the world, and in particular the ROC, are trying to preserve the old, original knowledge. The Jews were especially successful in this with their kosherness and the Sabbath. And it turns out not religion and history, but schizophrenia. And we, the descendants, understand this chaos.

Being determines consciousness. And faith with history.

Addition:

There is a famous commandment:

7. Do not pronounce the name of the Lord your God in vain, for the Lord will not leave without punishment the one who pronounces His name in vain. (Book of Exodus 20:7)

Better known now as - do not take the name of the Lord in vain. Personally, I think . Words clearly speak of this - in vain and in vain.
But, in connection with the change in faith itself and the subsequent policy of the party and government, they have now learned to interpret this expression in a completely different way. In a sense, nowhere and never pronounce the NAME of God. And this is correct. And then suddenly the thought that there were several gods can creep into the heads of believers? This is heresy and blasphemy.
This is how people forget the names of their gods.

By the way, then it turns out that God had the same name. But according to modern doctrines, he is simply God-Allah-Ehovah. This is not a name, but a definition. And moreover, Catholics do not know if there is a god at all? An indirect proof of its existence is Christ. I once read this in an article by one of the popes.

In essence, Christians all over the world "appointed" Christ as God. Although he is a man. True, they referred to the fact that God the Son incarnated in Christ. But in the consciousness of an ordinary person, God is called Christ.

There is even a joke - who is the happiest person in the world? Pope. Every day, when he comes to work in the morning, he sees his boss crucified. Here we have the whole history of religions is one continuous anecdote.

First of all, it is necessary to clarify the origin of the phrase "God of Hosts", which is often found in the Bible and denotes one of the names of our Lord - the Creator of the universe and all things. It came from Hebrew, or rather, from its oldest form - Aramit, the language in which most of the books of Holy Scripture were compiled. It is pronounced by the sons of Israel as “Zevaot” (צבאות), since it is the plural of the word “army”, which sounds like “tsava” (צבא) in Hebrew.

Lord of the heavenly and earthly armies

According to the Orthodox tradition, it is usually translated into Russian by the expression "Lord of the armies of the Angels." Thus, unlike other names of the Almighty found in biblical texts, the word Sabaoth emphasizes his strength and omnipotence.

Since this name is derived from the word "army", there is an erroneous opinion that the God of hosts is the personification of the God of war. However, biblical scholars rightly point out that it is not found in texts corresponding to the period of the most active hostilities of the Jewish people, for example, the era of the conquest of Canaan. On the contrary, its very frequent use is noted in the books of the prophets and psalms relating to a later period, when the tribes of Israel began their peaceful development.

Thus, the expression Lord-God of Hosts is not limited to any narrow range of his understanding, but carries the meaning of the almighty lord and ruler of all earthly and heavenly forces. According to the biblical view, the stars and everything that fills the vault of heaven are also part of His boundless army.

The Lord is infinite and omnipresent

Another name of the God of Hosts is also widely known - Jehovah (יהוה), translated as "He will be" or "He is alive." It does not carry any semantic difference and is used only as an alternative. It is curious to note that this word, found in the original text of the Bible, like other names of God, is traditionally unpronounceable for Jews due to their reverence for the greatness of the Creator.

An example of how one of the names of the God of hosts is used in the Old Testament, we find in the 3rd chapter of the Book of Exodus, which is part of the Pentateuch of Moses. Those familiar with the text remember well the episode when, when he was a shepherd with the priest of the land of Midian, Jethro received from the Lord a command to lead his people out of Egyptian slavery.

This great event took place on Mount Hariv, where the Almighty spoke with his prophet from the flames that engulfed the bush bush. When asked by Moses about what to answer his fellow tribesmen when they ask about the name of God who sent him to them, He answered literally: "I am who I am." The original text uses the Hebrew word יהוה, meaning "Jehovah". It is not the name of God in the commonly used sense of the word, but only points to His infinite existence.

Here we note that in the Bible you can find other names of God. In addition to those mentioned above, there are such Old Testament ones as Elohim, Adonai, Yahweh and a number of others. In the New Testament, this name is Jesus, translated as Savior, and Christ is the Anointed One.

Unmerged and inseparable hypostases of God

It is noted that since the 16th century on Orthodox icons the image of God Sabaoth corresponds to one of Her three hypostases - God the Father. This is evidenced by the inscriptions made near His figure. However, this does not mean at all that when we pronounce the name Sabaoth, we mean only God the Father.

As Holy Tradition teaches us, All three hypostases of the Most Holy Trinity - the Father, the Son and the Holy Spirit - do not exist together and not separately. They cannot be separated from each other, just as it is impossible to imagine the radiant disk of the sun without the light emitted by it and the heat it emits. All of them are three hypostases of one essence, called the Sun - one with all the diversity of its manifestations.

So is the Almighty. The divine energy that created the visible and invisible world is perceived by us as an image of God the Father. His will, embodied in the Word, took the form of the eternal Son of Jesus Christ. And the power by which the Lord acts in people and in the Church created by Him is the Holy Spirit. All these three hypostases are components of the one God, and therefore, by naming one of them, we mean the other two. That is why the expression God the Father Lord of hosts includes an indication of both the Son and the Holy Spirit.

Divine power embodied in the name

In Orthodox theology, Divine names reflect the totality of its manifestations in the world around us. For this reason He is multi-named. In the diversity of His relationship to the created (that is, created by Him) world, the Lord gives Himself to everything that exists, sending down His infinite Grace to it. Its manifestations in our life are endless.

It is important to keep in mind that Divine Names are not independent rational concept but only recreate His image in the world around us. For example, the expression God of Hosts, as mentioned above, emphasizes His power over all earthly and heavenly forces, and Jehovah testifies to the infinity of being. As the outstanding theologian of the 3rd century, the first bishop of Paris, St. Dionysius, pointed out in his writings, the names of God are "the created analogue of the uncreated Creator."

Names of the Lord in the writings of St. Dionysius

Developing his teaching, as Divine names, the theologian used a number of terms used in ordinary speech to denote purely positive concepts. For example, God Sabaoth is referred to by him as Goodness. He gives such a name to the Lord in view of the inexpressible goodness that He generously exudes throughout the world He created.

The radiant radiance with which God fills the earth gives St. Dionysius reason to call Him Light, and the charm that He gives to His creations - Beauty. Combining these concepts with a single word, he gives God the name Love. In the writings of Dionysius, we also come across such names of the Lord as Good, Unity, Life, Wisdom, and many others, the rationale for which follows from the very doctrine of the One and Eternal God.

Prayer born on the banks of the Neva

A similar naming of God with words characterizing His main qualities can also be found in the well-known prayer to the Lord, compiled by the holy righteous John of Kronstadt. In it, calling God Strength, the saint prays to support him, exhausted and falling. Calling the Almighty Light, he asks to enlighten the soul darkened in worldly passions, and giving Him the name Grace, he hopes for boundless mercy.

Laudatory hymns that came to Russia from Byzantium

In the very first years following the baptism of Russia, on the lands sanctified by the light of the true faith, an active process of translation from Greek into Russian of various liturgical texts that came to us from Byzantium began. A significant place among them was occupied by akathists belonging to the genre of Orthodox hymnography and representing laudatory songs written in honor of the Lord God, His Most Pure Mother, as well as angels and saints.

A structural feature of the akathists is the presence of a short introduction called kukulia, followed by 12 large stanzas called ikos and ending with an unchanging refrain beginning with the words "Rejoice ...", and the same number of small stanzas - kontakia, at the end of each of which is " Hallelujah!"

Akathist to the Eternal God

It is hardly possible to determine with certainty the historical period in which the "Akathist to God Sabaoth" was written, but, having got to Russia, he took a firm place in the national hymnography. From time immemorial, its text has been read both as part of certain festive prayers and during general services. The text of the akathist, both in the early printed tradition and in the handwritten version, was traditionally placed in such liturgical books as the Akafestnik, the Book of Hours, the Followed Psalter, and the Lenten Triodion.

It differs from the traditional writing of akathists only in that the words “Rejoice ...” that complete each ikos are replaced in it with more appropriate to the general content - “Lord God ...”. From the first lines, in which the Lord is called the Chosen Governor of the Fiery and Heavenly Forces, the entire text of the akathist is imbued with the spirit of high reverence for the Creator of the universe, and therefore the generally accepted in Orthodoxy “have mercy on me!” sounds like a natural and logical appeal of the creature to its Creator.

Akathist, containing the history of the world

Upon careful reading of the text, it is not difficult to make sure that the Akathist to God Sabaoth is a fairly complete presentation of the Christian doctrine of the Triune God. In addition, it presents the main events of Sacred History from the Creation of the world to the Sacrifice of Christ in an extremely compressed form, but deep in content. This feature of it, combined with the high artistry of the construction and transmission of the material, makes this akathist one of the most striking works of Christian hymnography.

On ancient Christian icons, Sabaoth is represented as a gray-haired old man. Often his face is enclosed in a triangle, symbolizing the Holy Trinity. Meanwhile, even at the Seventh Ecumenical Council, all images of Hosts were banned. Why did this happen? And who is Sabaoth?

Does God have a name?

"Hallowed be Thy Name" - these words from the prayer "Our Father" are familiar to many. However, there is not a word about the name of God in the prayer. But, according to religious texts, the Lord still has it, and not even one. For example, in the sacred scripture for all Jews, the Torah mentions several of God's names. So the name of the Lord of four letters is found even in one of the commandments. But the pronunciation of this word is strictly prohibited. However, even if such a ban did not exist, the pronunciation of this name still remains a mystery. In ancient writings, this mysterious name is often replaced by others: “Tetragrammaton”, “Adonai” (“Our Lord”), “Hashem” (“Name”), “Ha-Makom” (“Omnipresent”), “Shechina” (“Presence "). Among the numerous names of God the Father, there is also Tsebaot or Sabaoth.

What does the name Sabaoth mean?

God the Father is also mentioned under the name of Sabaoth in the sacred book of the Bible for Christians. Moreover, both in the New and in the Old Testaments. In the latter, the word "Sabaoth" occurs 268 times. It is noteworthy that the name of the Lord is written absolutely openly: “And David prospered and exalted, and the Lord God of Hosts was with him” or “The Lord God of Hosts is His name.”

Sabaoth is translated from Hebrew as "army", "army" in plural. Most often in the texts, this name is written as "Lord of hosts." However, the army does not mean people at all, but everything that is connected with heaven: stars, planets, angels.

Image ban

After 787, when at the Seventh Ecumenical Council it was forbidden to depict God the Father in any way, people did not heed the ban at all, and the image of Hosts continued to appear everywhere. Images of Hosts adorned many temples, vaults of domes and portals of church entrances in many countries that adopted Christianity. Most often, God the Father was depicted as a gray-haired old man in snow-white robes, surrounded by clouds or sitting on a throne.

In Russia, the Great Moscow Cathedral imposed a taboo on the image of Hosts in the 17th century. “We command, therefore, from now on, from the Lord of Hosts, the image should not be written in the future,” the document read. The priests motivated their decision by the fact that no one had ever seen God, and therefore no one can know what he looks like. After all, only the Mother of God and Christ "were in the flesh." However, this did not stop the icon painters. The face of Sabaoth certainly appeared on such icons of the Trinity as the "Fatherland" and "The Throne". Similar images adorned the interior decoration of the main cathedrals of Russia. Examples of this are the Cathedral of Christ the Savior, the Assumption, Annunciation and Archangel Cathedrals of the Moscow Kremlin and many others. However, the inscriptions mentioning Sabaoth have disappeared from such images. So the icon depicting Hosts, on whose knee Jesus sits, holding a sphere with a dove in his hands, symbolizes the Holy Trinity: God the Father, the Son and the Holy Spirit. The icon bears the inscription "IC XC". These are the initial letters of the Savior's name - Jesus Christ. But there is not a word about the central figure - Savaoth - on the icon.