The numbering of the Psalms in the Psalter translated into Western European languages does not coincide with the numbering of the Psalms in Church Slavonic and in Russian because there are discrepancies in the numbering in the Hebrew (Masoretic) Bible and the Septuagint (Greek Bible). The translation of the Psalms into Western European languages was made from Hebrew, and into Church Slavonic from Greek. Although in the Synodal Bible (Russian text) the translation is made from Hebrew, the publishers decided to keep the numbering according to the Church Slavonic Psalter. This is what the discrepancies in numbering look like.

The Hebrew Book of Psalms: 1–8, 9–10, 11–113, 114–115, 116: 1–9, 116: 10–19, 117–146, 147: 1–11, 147: 12–20, 148–150.

Septuagint: 1–8, 9, 10–112, 113, 114, 115, 116–145, 146, 147, 148–150.

Why is there a difference in numbering in the two oldest texts (Hebrew and Greek)? Because the translators into Greek (80s of the third century B.C.) combined two Hebrew Psalms (the 9th and 10th) into one. The result is a difference in numbering: instead of two (9th and 10th), there is one 9th. Both psalms are alphabetical. Each verse begins with a specific letter of the Hebrew alphabet: the 9th is from aleph to kaf, and the 10th is from lamed to tav. There are 22 letters in total (11 + 11). As a result of the combination of these two psalms, the Septuagint from Psalm 10 to Psalm 113 became one psalm less. The 114th and 115th Psalms of the Hebrew text were also combined by the translators into Greek. There was a discrepancy of two numbers: in the Greek Psalter the 113th Psalm, and in the Hebrew – the 115th Psalm. In the Septuagint: 114 and 115. The discrepancy was reduced by one number. The Hebrew 147th was divided into Greek by the translators (in the Septuagint, 146 and 147). Therefore, from the 148th Psalm, the numbering coincides.

What do you mean by the phrase "the Lord's brothers in the flesh"?

Hieromonk Job (Gumerov)  

St. the Apostle Jude, the author of the Conciliar Epistle, like other children of the Holy Right. Joseph (the Holy Apostle James and others) were half-brothers of our Lord Jesus Christ. The expression brothers in the flesh simply indicates kinship. In the biblical language, the words according to the flesh mean according to humanity, and not according to the spirit: "In the likeness of Melchizedek there ariseth another Priest, who is such, not according to the law of the commandment of the flesh, but according to the power of life that does not cease" (Hebrews 7:15-16).

Among the ancient Hebrews, the use of the concept of brother does not necessarily imply blood relations. The Prophet David calls King Saul's eldest son Jonathan brother: "How the mighty have fallen in battle! Jonathan is slain on thy heights. I grieve for you, my brother Jonathan; You were very dear to me!" (2 Samuel 1:25-26). In reality, David was married to his sister Michal.

The betrothed Joseph, as the husband of the Virgin Mary, adopted Jesus. Therefore, Joseph's blood children are called His brothers.

Is it true that a Christian is accompanied by two guardian angels?

Hieromonk Job (Gumerov)  

Some spiritual experiences, indeed, convince us that a person is accompanied by two Angels during his lifetime, one of them is a Guardian Angel. Both Angels appear at the moment of death. A disciple of St. Macarius of Alexandria (+ 395) relates: "When we were walking through the wilderness, I saw two angels accompanying St. Macarius, one on the right side, the other on the left." In the Life of St. Basil the New (10th century, March 26), St. Theodora's experience of passing through the aerial toll-houses is described. She said: "When I was completely exhausted, I saw two angels of God approaching me in the form of handsome young men; their faces were bright, their eyes looked with love, the hair on their heads was white as snow, and glittered like gold; the robes were like the light of lightning, and on the chest they were girded crosswise with golden belts." St. Gregory of Tours describes an incident in the life of the Gallic bishop of the sixth century, St. Salvius: "Once, exhausted by a severe fever, breathing heavily, he was lying on a bed. And then suddenly the cell, illuminated by a bright light, shook, and he, raising his hands to the mountain, gave thanks and gave up his spirit. The monks, weeping with his mother, carry out the body of the deceased, wash him with water, dress him in a shroud, put him on a funeral stretcher and spend the whole night singing psalms and weeping. But when morning came, and when everything was ready for the solemn burial, the body on the funeral stretcher began to move. And then the cheeks turned pink, the husband, awakening as if from a deep sleep, woke up, opened his eyes, raised his hands and said: "O Merciful Lord, why did you make me return to this gloomy place of earthly abode? Your mercy in heaven would be better for me than a miserable life in this world." To the brethren, amazed and asking what such a miracle could mean, he answered nothing. But getting up from the funeral stretcher and not feeling the pain from which he suffered, he spent three days without food or drink. But on the third day, calling the monks and his mother, he said: "Hearken, most dear brothers, and understand that what you see in this world is nothing, but, as the prophet Solomon says: "Everything is vanity." And blessed is he who can walk in the world in such a way as to be vouchsafed to behold the glory of God in heaven." And as he said this, he began to hesitate whether to continue or remain silent. He was silent, but, perplexed by the requests of the brethren that he should tell about what he had seen, [finally] said: "Four days ago, when the cell shook and you saw me lifeless, two angels picked me up and lifted me up high into the heavens, so that it seemed to me that not only this miserable earth, but even the sun and moon, clouds and stars, were under my feet. Then I was led through a gate brighter than this light into a dwelling in which the floor shone like gold and silver; the light there was inexpressible, the expanse indescribable. The dwelling was filled with so many people of both sexes that it was absolutely impossible to grasp the crowd either in width or in length. And when the angels who walked in front made their way for us among the closed ranks, we came to the place that we had already beheld from afar. Above it hung a cloud lighter than any light, there was no sun, moon, or stars to be seen, but the cloud shone with its own brilliance much more than all these luminaries, and from it came a voice, "like the sound of many waters." There, even I, a sinner, was humbly greeted by men dressed in priestly and secular garb. As my companions told me, they were martyrs and confessors, whom we deeply revere here on earth. And when I got up where I was commanded, I was enveloped in such a sweet aroma and I was so satiated with this sweetness that I still do not want to eat or drink. And I heard a voice saying, "Let this one return to the world, for our churches have need of him." And I heard a voice; but I could not at all see the one who spoke" (St. Gregory of Tours, History of the Franks, VII, 1).

At the end of the 19th century in Russia there was an experience of the soul staying outside the body for many hours. The author K. Uexkul also speaks of the two Angels: "So, what happened to me next? The doctors left the ward, both paramedics stood and talked about the vicissitudes of my illness and death, and the old nurse, turning to the icon, crossed herself and loudly expressed the usual wish to me in such cases:

"Well, may he rest in peace, eternal peace. . . ."