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.
I prepared an improved version of my research, which is currently being prepared for publication. For now, I will leave its results undisclosed so as not to create an announcement of the publication. I hope, God willing, to present the results later after the publication comes out.
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 XIV, 21 — 'ἐν τῷ νόμῳ' - 'en to nomo' - in the Law
. Where. 'ἐν ἑτερογλώσσοις καὶ ἐν χείλεσιν ἑτέρων' - 'en heteroglossis kai en kheilesin heteron' - in other tongues and in other lips; with other tongues and with other lips
. Both translation variants are possible, although the second is more direct and therefore is more appropriate, for it is spoken of God's desire to be heard by people for the sake of their salvation and eternal life.
1 Corinthians XIV, 22 — 'εἰς σημεῖόν' - 'eis semeion' - unto a sign; for a sign
. The preposition 'eis' indicates here the purpose: for what
.
1 Corinthians XIV, 24 — 'ὑπὸ πάντων' - 'hypo panton' - by all
. The preposition 'hypo' here with genitive case and means that judgement and reproofs become part of a person's life through other people.
1 Corinthians XIV, 25 — 'ἐν ὑμῖν' - 'en hymin' - among you
. Where, among whom.
The quotation from the Law — is Isaiah XXVIII, 11 (in a peculiar version).
Since sometimes experience is negative and can promote sins, many Corinthians considered it better to be inexperienced, so as not to sin. The Apostle Paul says that it is better not to have experience which leads, prompts, teaches to sin, on the other hand it is better to have experience of reasonable, good, pious, godly life — and the more of such, the better, without limitation.
Diverse good experience, knowledge, skills promote the spreading of faith, promote salvation, therefore this is one of the means which the Lord can use to better address a person (indirect address through this experience, knowledge, skills etc.). On the other hand, unrepentant in evil people reject also this, if they remain unrepentant.
An example of reason in faith is when prophecies are correctly used, as also speaking in different tongues. It is immediately seen that God's gifts need to be reasonably used for the common good and salvation.
Preference in the Church has what is truly good for many or all. Paul's example with the conversion of a person from hearing prophecies is eloquent. Coming to faith can be in different ways, and can be in such, one can say, miraculous way also.
It needs to be said that the effectiveness of prophesying by all in the Church is explained not by the fact that they expose someone, but by the fact that they manage to find a way to the heart
, to its secrets, to the movements of the heart etc. That is, one needs to understand that in the times of the apostle Paul, there was no mass culture, as has existed for a long time now, each pagan man or woman thought in many cases differently, all being people. Therefore they often did not understand one another, often hid the secrets of the heart, shared only something of that. Not as now people discuss tastes and some details of events or films, music etc. Therefore the success of prophesying lays not in judgement over someone, but in the fact that the faithful by the action of the Holy Spirit are capable of understanding the hearts of other people, are open and lead to the sincerity of others. And many pagans sought this sincerity, which became the reason for their conversion.
About the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/19102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/30092023.html
Matthew XXV, 1 — 'εἰς ὑπάντησιν τοῦ νυμφίου' — 'eis hyantesin tou nymphiou' - for meeting (during the procession of) the bridegroom (that is, the betrothed); to meet the bridegroom
. The preposition 'eis' indicates here the purpose of action.
Matthew XXV, 2 — 'πέντε δὲ ἐξ αὐτῶν' — 'pente de ex auton' - five however of them
. The preposition 'ek' in its form before the following vowel indicates selection from a group (of people).
Matthew XXV, 4 — 'ἐν τοῖς ἀγγείοις' — 'en tois angeiois' - in the vessels
. Where.
Matthew XXV, 6 — 'εἰς ἀπάντησιν' — 'eis apantesin' - for meeting; to meet
. The preposition 'eis' here indicates the purpose of action.
Matthew XXV, 8 — 'ἐκ τοῦ ἐλαίου' — 'ek tou elaiou' - from the oil
. The preposition 'ek' here indicates from where they wanted to take the oil for themselves.
Matthew XXV, 10 — 'εἰς τοὺς γάμους' — 'eis tous gamous' - to the wedding; for the wedding
. The preposition 'eis' indicates here simultaneously movement and purpose.
Matthew XXV, 13 — 'γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν' — 'gregoreite oun hoti ouk oidate ten hemeran oude ten horan' - be vigilant (as those who do not sleep at night in contrast to those who sleep), therefore, for you do not see (do not know, do not perceive, do not think) neither the day nor the hour (a certain defined period of time, a certain moment of time); watch, therefore, for you do not see neither the day nor the hour
. Here there are no prepositions, but the thought is very eloquent, I will focus on it in more detail. The fact that we do not know the time of the Second Coming, and often and predominantly also the time of our death, Christ likens to night (and for those who will be alive during His glorious Coming — to midnight). The virgins all fell asleep before the bridegroom's coming, although they were waiting for him. If the foolish virgins had watched, had not slept in expectation of the bridegroom, during the time of waiting they would have realised what would happen to them without oil when the bridegroom comes. On the other hand, they fell asleep, not having realised, contrary to the main thought of the parable. The wise also fell asleep. On the other hand, Christ calls us all to be vigilant in ignorance, when we do not see Him, not to sleep in the darkness of unknowing. We do not know either the general circumstances before the very end of the world (which are figuratively included in the concept of day
(see more at the link:
https://www.instagram.com/p/C7cEETLs_Qe/
), nor the concrete circumstances and time (which are included in the concept of hour
, more about which see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/09022023.html
Gardner, Martin. The Unexpected Hanging: And Other Mathematical Diversions. United States, Simon and Schuster, 1969.
https://churchandsociety.org.ua/pdf/projects/zbirnyk.pdf
on pages 84-85), this our non-seeing is fundamental and does not allow to say confidently that just now the Second Coming will happen (see about an interesting paradox of expectation and unexpectedness in the well-known book (translations of the book exist):
Gardner, Martin. The Unexpected Hanging: And Other Mathematical Diversions. United States, Simon and Schuster, 1969.
but we can be vigilant, watch at night. Ignorance, like night, does not promote faith, but cannot substantially harm it (as also the night time itself does not harm vigilance). If a person can not sleep in darkness, then she can also believe. The Lord says that precisely such expectation with faith and diligent readiness must be our task.
See about the reading from the Gospel at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/25012025.html
https://www.instagram.com/p/C7cEETLs_Qe/
https://oleksandr-zhabenko.github.io/en/commentaries/09022023.html
https://churchandsociety.org.ua/pdf/projects/zbirnyk.pdf
https://oleksandr-zhabenko.github.io/en/commentaries/30092023.html
Glory be to Thee, our God, glory be to Thee!