Commentary for (2 Corinthians X, 7-18 ; Mark III, 28-35; James V, 10-20; Luke IV, 22-30)

Oleksandr Zhabenko 🇬🇧
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:
(2 Corinthians X, 7-18 )
2 Corinthians X, 8 — 'εἰς οἰκοδομὴν' - 'eis oikodomen' - into building; for house-building. It is spoken about the participation of the apostles in God's house-building, in the gradual revealing of the depth and strength of God's salvation in the Church. 'εἰς καθαίρεσιν' - 'eis kathairesin' - into destruction; for destruction. The preposition 'eis' here indicates the purpose of the action.

2 Corinthians X, 12 — 'ἀλλὰ αὐτοὶ ἐν ἑαυτοῖς ἑαυτοὺς μετροῦντες καὶ συνκρίνοντες ἑαυτοὺς ἑαυτοῖς οὐ συνιᾶσιν' - 'alla autoi en heautois heautous metrountes kai synkrinontes heautous heautois ou syniasin' - but they, in themselves (by themselves) measuring themselves and comparing themselves to themselves, do not understand. One needs to stop here more. Here it is spoken about a situation when people themselves determine for themselves what is the goal of their life, and then measure their achievements in relation to their own definitions. Paul emphasises that such a position allows to choose as life's goal something completely arbitrary, and this is unreasonable. Someone will say that there are people who say that one should compare oneself only with oneself previous or former — evaluating progress. But the position of these people differs from that mentioned by Paul — they compare themselves on the basis of certain criteria which are to some extent independent of themselves (therefore, more objective and often ultimately derive from God's commandments). But these people too are in danger of getting lost (if they have not already done so).

2 Corinthians X, 13, 15 — 'εἰς τὰ ἄμετρα' - 'eis ta ametra' - into immeasurability; immeasurably. Here one needs to translate according to meaning thus. 'ἐμέρισεν ἡμῖν' - 'emerisen emin' - allotted to us.

2 Corinthians X, 14 — 'εἰς ὑμᾶς' - 'eis hymas' - to you. 'ἐν τῷ εὐαγγελίῳ' - 'en to euangelio' - in the Gospel; with the Gospel. Here both variants of translation are possible, though they are different.

2 Corinthians X, 15 — 'ἐν ἀλλοτρίοις' - 'en allotriois' - in others'; in other people's. 'ἐν ὑμῖν' - 'en hymin' - in you. 'ἡμῶν εἰς περισσείαν' - 'hemon eis perisseian' - ours excessively.

2 Corinthians X, 16 — 'εἰς τὰ ὑπερέκεινα' - 'eis ta hyperekeina' - into those further beyond. 'ἐν ἀλλοτρίῳ' - 'en allotrio' - in another's; in other people's; with another's; with others'. Different variants are possible. 'εἰς τὰ ἕτοιμα' - 'eis ta hetoima' - ready for hands. A common expression which means to be ready.

2 Corinthians X, 17 — 'ἐν κυρίῳ' - 'en kyrio' - in the Lord; by the Lord. Both variants of translation are possible, and these are completely different variants. The first means unity and abiding in the Lord, so that the boasting consists in something else, not in the Lord directly, but connected with Him. The second variant means boasting precisely in the Lord directly. But the original text allows both variants, which can complement each other in meaning here.

A vivid example of active meaningful use of prepositions for expressing complex thoughts.

More about the second reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/19092024.html

(Mark III, 28-35)
III, 29 — 'ὃς δ' ἂν βλασφημήσῃ εἰς τὸ πνεῦμα τὸ ἅγιον, οὐκ ἔχει ἄφεσιν εἰς τὸν αἰῶνα' - 'hos d an blasphemese eis to pneuma to hagion ouk ekhei aphesin eis ton aiona' - but whoever blasphemes against the Holy Spirit, has no release (no complete forgiveness, no deliverance) forever. Polysemous words particularly also because the word 'aphesin' is polysemous. A widespread patristic interpretation is the thought about conscious and embittered resistance to truth, which makes conversion and repentance impossible until the time of change, until it is rejected — that is, whilst it remains unrepentant. I think here it is important to consider the nuances of meaning of 'aphesin' — it is not spoken about forgiveness as such, but about complete release, deliverance. And here there is its own logic — such a sin will also be forgiven, but a person, having turned away from the Holy Spirit, will no longer be able to achieve that fullness of Him which would have been attainable without this sin. That is, this impossibility to comprehend the heights of the Spirit is called eternal missing (also a variant translation of the words about sin). And from here the conclusion that one needs to be very careful when potentially something may be from the Holy Spirit. It is always better to acknowledge one's ignorance (and this will almost always be honest in such cases) than to hastily despise the Holy Spirit. One should also understand that repeated blasphemy against the Holy Spirit consecutively diminishes the fullness of possibility to comprehend more gifts of the Holy Spirit.

Glory be to Thee, our God, glory be to Thee!