Glory Be to Jesus Christ!
🌞
Since in the work published at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
and even earlier in others, published at the links:
https://churchandsociety.org.ua/pdf/projects/zbirnyk.pdf
https://oleksandr-zhabenko.github.io/en/commentaries/17082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/27112024.html
it is written that the use of prepositions has important significance for the correct understanding of important and topical questions, particularly the question of power, I am writing comments regarding the use of precisely these prepositions. As advice regarding reading what is written — one can read the verse in translation or/and original (whoever has such possibility), and then the corresponding comment regarding prepositions here. Then it is necessary to understand which part of the verse the comment concerns, and also to consider what essential for understanding it affirms — or more rarely — denies. Such thoughtful reading helps to deepen understanding and protects from the mentioned mistakes.
The correct statements in the work at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
are connected with comments written during more than a year, during which I better understood the ideas, usage, logic, even peculiarities of pronunciation, therefore now it is appropriate to review and correct the allowed inaccuracies. Instead of correcting in old texts, I will correct in new ones (I have already begun to do this). Therefore the work continues, particularly it is necessary to consider the readings during about two weeks in August-September 2024, when I did not have access to the Internet network. If you notice inaccuracies in the comments at the links cited there, then it is worth checking whether there are newer ones regarding the same reading. I will update the list of links regarding prepositions at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/02082025.html
to keep the version of the text current and in future.
Liturgy:
1 Corinthians XI, 31 — 'ἑαυτοὺς διεκρίνομεν' - 'heautous diekrinomen' - clearly distinguished ourselves; judged ourselves; were attentive to ourselves
. Most likely here the last is meant. The apostle does not speak about judgement over ourselves, but about that attentiveness is needed, so as not to fall asleep
. If we were sufficiently attentive to ourselves, well distinguished what is needed, there would be fewer sins.
1 Corinthians XI, 32 — 'ὑπὸ τοῦ κυρίου παιδευόμεθα' - 'hypo tou kyriou paideuometha' - by the Lord are being educated, instructed; through the Lord are being educated, instructed
. The preposition 'hypo' here with genitive case and indicates the passive state of the participle being educated, instructed
, the Lord as loving Father spiritually educates. He turns our attention and mind to knowledge of ourselves and repentance, growth in virtues and conversion. 'παιδευομεθα' - 'paideuometha' - are being educated, as children (may have generally also other meanings, which are not appropriate)
. 'κατακριθωμεν' - 'katakrithomen' - received verdict, were condemned
(as possible situation). All this indicates that it is necessary to be truly attentive to oneself, because thus one can even reach a state when there will be no mortal sins, that is, there will be no reasons for condemnation. One can thus become like Christ, but not by own forces or attentiveness, but by cooperation with God, with God's grace.
1 Corinthians XI, 33 — 'εἰς τὸ φαγεῖν' - 'eis to phagein' - for taking food
. With what purpose.
1 Corinthians XI, 34 — 'ἐν οἴκῳ' - 'en oiko' - at home
. Where. 'εἰς κρίμα' - 'eis krima' - into judgement; to judgement; into condemnation; to condemnation
. That is, the faithful do not gather to be judged, but through negligence and sinfulness may fall into sin and judgement.
1 Corinthians XII, 3 — 'ἐν πνεύματι θεοῦ' - 'en pneumati theou' - in the Spirit of God; with the Spirit of God
. Rather the first, because the second presents the Holy Spirit more as means, and not Lord. Generally the meaning of the phrase — in the Holy Spirit
. 'ἐν πνεύματι ἁγίῳ' - 'en pneumati agio' - in the Holy Spirit; with the Holy Spirit
. Similarly to the previous. To say something in the Holy Spirit (with the Holy Spirit)
means to speak that which the Holy Spirit, God, wants and gives.
1 Corinthians XII, 4-6 — 'διαιρεσεις' - 'diaireseis' - distribution, division, difference, distinction
.
1 Corinthians XII, 6 — 'πάντα ἐν πᾶσιν' - 'panta en pasin' - all in everything; all in all (in everybody)
. Both variants of translation are grammatically correct, but by meaning the second variant is more precise. It is about that God gives all good to all, all that is good comes from God. Every true value comes from God, therefore one can say that He in everything or all does all truly valuable
.
The apostle continues to speak about the conscience of a human being and says that they should be conscious, particularly repent in sins, so as not to be condemned and not to commune to themselves unto condemnation.
Then he speaks about the educative meaning of difficulties with which the faithful meet. Regarding this I wrote earlier several works, particularly at the links:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
Then Paul says how to act with agapes, suppers of Christian love, so that it would be good.
At the beginning of XII chapter begins to speak about spiritual gifts and ministries — here is meant all that the Lord gives to the faithful not only for their sake, but for other people, for the building up of the Church.
Warns against divisions on the basis of difference in gifts. Again teaches unity of mind and unity in Christ, in the Holy Spirit, in God.
Here is an important place which testifies about the Most Holy Trinity in the New Testament. The order of naming the Hypostases, Persons is reverse to that which is about ascent to the Father — in the Holy Spirit through the Son, that is, this presupposes the path of divinisation of the people.
More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/19082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/31072023.html
Matthew XVIII, 1, 4 — 'Ἐν ἐκείνῃ τῇ ὥρᾳ' - 'En ekeine te ora' - at that time; then
. Common expression. When. 'ἐν τῇ βασιλείᾳ τῶν οὐρανῶν' - 'en te basileia ton ouranon' - in the Kingdom of the Heaven
. Where.
Matthew XVIII, 2, 4-5 — 'ἐν μέσῳ αὐτῶν' - 'en meso auton' - among them
. Where. Common expression. 'παιδιον' - 'paidion' - little child
.
Matthew XVIII, 3 — 'εἰς τὴν βασιλείαν τῶν οὐρανῶν' - 'eis ten basileian ton ouranon' - into the Kingdom of the Heaven
. Where to. The preposition 'eis' indicates the direction of movement and final destination.
Matthew XVIII, 5 — 'ὃς ἐὰν δέξηται ἓν παιδίον τοιοῦτο ἐπὶ τῷ ὀνόματί μου' - 'hos ean dexetai hen paidion toiouto epi to onomati mou' - if anyone receives one little child in My name
. The end of the phrase has two meanings — one can receive for Christ
, that is, to fulfil His will, and one can as a Christian
(in this sense as person who represents Christ, is called by His name
). Both variants are contained in these words. Actually such person receives the child as Christ, and themselves represents Christ to such child. In this mutual Christianity lies the meaning of receiving Christ
here. One can think that when Christ speaks in the parable about the Last Judgement (Matthew XXV, 31-46) did to Me
, then most of all He wants the just described mutual Christianity
.
Matthew XVIII, 6, 10 — 'μικρων' - 'micron' - small (by size, measure, number or significance, actually here, most likely, the last)
. 'πιστευόντων εἰς ἐμέ' - ' pisteuonton eis eme' - believe in Me
. The preposition 'eis' emphasises here movement to Christ in faith, motivating force of trust to Him and in Him. 'ἐν τῷ πελάγει τῆς θαλάσσης' - 'en to pelagei tes thalasses' - in the depth of the sea
. Where.
Matthew XVIII, 7 — 'ἀπὸ τῶν σκανδάλων' - 'apo ton skandalon' - from the temptations
. The preposition 'apo' emphasises that the world is not created to be a place of temptations, that temptations are foreign
in God's design for the world (which is why they will not be in the Kingdom of God). Also has the meaning of false cause, which looks like a cause, but actually is not a cause, but accompanies the true cause. The temptations themselves are not woe, grief or trouble, but to fall into temptation is not good, and if there are many of them and they are strong, then it is difficult not to fall. But still the cause of sufferings is not the temptations themselves, but the fall. Instead it is necessary to remember that for victory over temptations there are crowns. Then Christ explains this thought deeper (see explanation further in the text here).
Matthew XVIII, 8, 9 — 'ἀπὸ σοῦ' - 'apo sou' - from yourself
. The preposition 'apo' emphasises throwing out, rejecting, absence of further connection. 'εἰς τὴν ζωὴν' - 'eis ten zoen' - into the (eternal) life
. Where to. 'εἰς τὸ πῦρ' - 'eis to pyr' - into the fire
. Where to. 'εἰς τὴν γέενναν τοῦ πυρός' - 'eis ten geennan tou pyros' - into the hell of fire
. Where to. The preposition 'eis' here emphasises movement and final destination of movement.
Matthew XVIII, 10 — 'ἐν οὐρανοῖς' — 'en ouranois' - in heavens
. Where.
Verse 11 is not in all manuscripts of the Gospel.
Very meaningful place, briefly about everything in order.
Why is a little child placed in the midst of the apostles as an example? Because they constantly learn, perceive new and enter into it. This ability to accept new and development, entering into new life, constant renewal needs to be learned from the little children. To enter the Kingdom of God, that is, to begin to live according to God's will, is possible only when a human being begins truly to learn, like that little child, to renew according to the image of Jesus Christ daily, as Paul writes about it in one of the Epistles.
To receive a little child
— place that has two meanings. Often it is understood as speech about adoption of children in the name of Jesus Christ and from love to them. But one can understand also otherwise. The meaning is that, receiving a little child, not being guided by anything except sincere love and faith, a person shows precisely those qualities, precisely that which God intended in that when someone sincerely receives Jesus Christ. A little child in this sense is similar to the Crucified and Risen Saviour.
But one can also generalise these words for cases when a Christian or even simply a person shows the same sincere love and faith as in this case — and then they also receive Christ. And these can be apostles (instead of child), and these can be other faithful who need it, and this can be simply another person. In each such case, when reception is conditioned by sincere faith and love, humility, one in the person of someone essentially receives Christ. What does it mean to receive Christ for that person who has already done this? Their new life, their renewal.
About temptations I wrote earlier in several works. See at the links:
https://oleksandr-zhabenko.github.io/en/Adultery-briefly.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
Also I will quote a part of the Ukrainian work About Adultery. Full Version
:
To fight with temptations it is necessary with all (maximal) determination. It is seen that it is necessary to throw out (in Greek balleo – to throw strongly, so that it flies, from this word, for example, comes the word
ballistic) that which tempts (it is not about parts of body, but about that which tempts).
Balances that which always remains a paired part of body. Left. It is necessary to care for it, to protect it. Left, probably, because in time of temptation it seems less important, desirable, needed, but has the same nature as the right, but importantly – that it does not tempt.
Therefore in one of the early prayers (which is read in the evening at the Matins) we ask: let the light of Thy (Christ's) face be marked on us, so that in it we may see the unapproachable light. In this unapproachable light lives God, according to apostle James, Who is not tempted and not tested by evil. Therefore, we ask (among everything also), that fulfilling the commandments of Christ by His grace we could reach divinisation and become unapproachable to temptations.
See also:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/01032025.html
Returning to the words of Christ about heart and comparing with one's state, we see that often the heart is under-filled. A filled heart shows itself outwardly (particularly through mouth), and if it has not yet shown itself, then it is partially filled, or one can still say that in it there is both this and that. How then to overcome sin, temptations, passions and love purity, faithfulness?
It is necessary to recognise temptation or sin. These are right parts of body in the context of Christ's words. Then it is necessary in heart to love purity and faithfulness, to desire them with heart (at least partially, but without that it is difficult), to love God and neighbours, and ourselves, and then decisively reject sin. At this there occurs movement from eyes, hands, feet to heart (in the context of Christ's words). They are mysteriously connected so that firm mastery of the first and movement towards the second is similar to liberation, to heroic freedom. It is not possible for a person not freed by God to establish oneself in heart in purity and faithfulness, therefore Christ does not say: throw out part of heart, but says
reject temptation. But even in fairy tales the princess freed by prince responds to him with reciprocity. This image speaks about that the heart becomes grateful to God for deliverance.
I will add further that it happens that man is strongly connected with sin, then such deliverance in another place is called denial of oneself – as if you lose part of yourself, even all of yourself. And in such understanding
to take one's cross will mean that you cannot stay the same, be occupied by the sin, if you become a disciple of Christ. That is, if you wish to be with Christ, then it is impossible to remain in sin as before.
About warning from contempt see quotation from one of my previous works:
Why
do not despise? Because their Guardian Angels constantly see the face of the Father. That which the great king, prophet and psalmist David asks for (
Show Thy face bright to Thy servant), and together with him all following generations who pray with psalms; that which only the most outstanding saints to some extent saw (possibly, sometimes, once or several times in life, only Moses often, but not constantly); that which is highest accessible to man in this life, because to see the Father Himself — directly — no (
no one has ever seen God (John I, 18)), — precisely that see constantly the angels of those little people (as, by the way, also angels of the great). God sent those angels as servants to these small (
Are not all of them spirits of ministry, who are sent to ministry for the sake of those who are to inherit salvation (Hebrews I, 14)), to show, among everything, what love and care He shows to them. And that which barely anyone of great people can, that is constant for those angels serving.
Therefore it is wrong to despise someone from these small, and therefore, to despise great God's love. And when someone next time will have such intention, to despise, let him remember these words of Christ and fulfil them
.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/19082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/31072023.html
Glory be to Thee, our God, glory be to Thee!