The 46th issue of the scholarly and theological journal, Vestnik Bogoslovskii Vestnik (Theological Bulletin), was published by the Moscow Theological Academy.

This issue contains 15 articles on a wide variety of topics:   Biblical studies, theology and philosophy, patrology and Christian literature, History of the Russian Orthodox Church, liturgics, hagiography, Russian literature and religious studies.   In this issue:   Mikhail Anatolievich Skobelev and Yevgenia Valentinovna Gorskaya in their article "The saying Water is deep in the heart, but a wise man disappears (Proverbs 20:5)" examines an aphorism from the book of Proverbs Solomon 20:5. This aphorism is unique in that it has no direct counterpart either in Scripture as a whole or in the book of Proverbs in particular. Furthermore, neither the Masoretic text nor the translation of the Seventy clearly indicate what is to be done with the thought in question here, to get rid of it or to realize it? At the same time, there is no clear indication of the content of the thought, whether it is good or evil? An exploration of these questions constitutes the problematic of the article. The authors use textual analysis, intrabiblical parallels, and church exegesis to answer them. The comparison of thought with deep waters is quite rare in the Old Testament, the parallel place to Proverbs. 20:5 is the only aphorism of Proverbs. 18, 4. The study shows that, according to ecclesiastical exegesis (Origen, St. Ambrose of Mediolano, the Ancient Paterik), the author's comparison of Proverbs' heart of a wise man with deep water indicates his spiritual maturity and experience of cognizing God. The article suggests that spiritual science - the discernment of thoughts - many centuries before the appearance of Christian ascetic practice was born in the didactic writing (literature of wisdom) of ancient Israel.   Ilya Khangireev in his article "The Image of the Prophet Elijah in the Book of Wisdom of Jesus the Son of Sirach (Sirach 48:1-11)" with the help of textual and exegetical research methods attempts to solve complex issues of interpretation of the text of Sirach. 48, 1-11. Among the exegetical questions are the connections of the passage with the previous text, with the prophecy from the Book of Malachi, the theme of reconciliation of fathers and children in the context of the restoration of the relationship between Israel and God, the eschatological problems of the passage, and the problem of the author's ideas about the afterlife. The study found that the image of the prophet Elijah was very important for the author of the Book of Sirach and in inter-testamental literature in general. The passage shows a close connection with the Book of Malachi. The image of Elijah runs through much of sacred history until the apocalyptic events. The passage Cyr. 48:1-11 has many textual and exegetical problems that require a separate study. In addition, of great importance are parallels in other books of the Old and New Testament where the prophet Elijah is mentioned directly or indirectly: the 3rd and 4th books of Kings, the Books of the Prophets Malachi and Isaiah, the Gospel and the Apocalypse. This article includes the author's translation of a passage from Sirach. 48:1-11 from the Hebrew version, which differs from the Synodical translation from the Greek version.   Protodeacon Roman Staudinger devotes an article "The Book of Jeremiah in the Vulgate and the Commentary of Blessed Jerome" to the problem of comparing the Vulgate translation of the Book of Jeremiah with the commentary translation of this book by Blessed Jerome. Using the method of linguistic analysis of text and linguistic units, the author reveals a great degree of independence of the Vulgate translation of the book of Jeremiah from Greek sources: the Septuagint, the revisions of Aquila, Simmachus and Theodotion. The reference to the revisions in the Vulgate on several occasions does not allow us to conclude Jerome's dependence on these sources. The comparative method of analyzing the Vulgate translations of the book of Jeremiah and the commentary has allowed the author to conclude, on the one hand, that the use of revisions in the commentary was due to the need to convey the emotional coloring of the image presented in the text and to build an exegetical picture of the prophetic verse in question. On the other hand, the translation of the book of Jeremiah in the commentary reveals a certain tendency to refer to the Septuagint text.   Nikolai Nikolaevich Pavlyuchenkov in his article "The Metaphysics of Omnipersonality and the Godhead in theology of St. Justin (Popovich)" examines one of the most important aspects of the theological work of Archimandrite Justin (Popovich) - St. Justin of Cheli, canonized in the Serbian Orthodox Church. In compiling a body of Orthodox dogmatics in Serbian, St. Justin made extensive use of the terms "omniscience" and "God-humanity" characteristic of V. S.'s philosophy. С. The article reveals the original meaning of this term. The article reveals the original meaning that St. Justin puts into these concepts and points out the connection of their use with his ecclesiology. It is pointed out that St. Justin built an extremely Christocentric system in which the reality of the Incarnation of God is based on