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.
Today's readings all have something in common — in them is brightly and expressively testified about the Holy Spirit. Therefore one can say, the readings today are dedicated particularly to Him — I will pay special attention to this.
Matins:
About this reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/16012025.html
https://oleksandr-zhabenko.github.io/en/commentaries/26072024.html
https://oleksandr-zhabenko.github.io/en/commentaries/03062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/04082023.html
https://oleksandr-zhabenko.github.io/en/commentaries/19082023.html
Liturgy:
Ephesians IV, 29 — 'ἐκ τοῦ στόματος ὑμῶν' - 'ek tou stomatos hymon' - from your mouth
. From where.
Ephesians IV, 30 — 'καὶ μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ' - 'kai me lypeite to preuma to hagion tou theou' - and do not grieve the Holy Spirit of God
. The verb used here can be translated as do not grieve; do not affect with sadness, do not cause grief, do not throw into sorrow; do not offend; do not make uneasy, causing scruples
. The last variant does not suit regarding the Holy Spirit, but all previous ones concern exclusively a living Being. One can grieve, cause sadness, cause offence, offend only someone. Therefore, obviously, this passage is one of the brightest testimonies about the Person of the Holy Spirit. One can also mention particularly Romans VIII, 27 - 'κατὰ θεὸν' - 'kata theon' - according to God
. God
— here is the Father, and the Holy Spirit acts in the world according to His common will with the Father and the Son. He reminds of the image of caring hands, with which someone embraces and draws close, cares for their child. To a certain degree the Holy Spirit represents
the faithful, particularly the saints, before the Father. And if a person's request is a person's request, of creation, then the request of the Holy Spirit is God's request with all consequences. Also here it is well seen that the Holy Spirit is a Personality, for He intercedes. Only a conscious personality can intercede. Therefore, He is a Personality, a Hypostasis of the Divine nature. Therefore often in prayer the faithful say: Intercede for us, O God, by Thy grace!
. See about this at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/26062025.html
'ἐν ᾧ' — 'en ho' - in Whom; with Whom
. Both translation variants are possible. 'εἰς ἡμέραν' - 'eis hemeran' - unto day; for day
. By meaning the second variant is better, since is meant the future day of redemption, eternal, which is to come in the Kingdom of God.
Ephesians IV, 31 — 'ἀφ' ὑμῶν' - 'aph hymon' - from you
. That is, let it be taken away entirely, completely. The preposition 'apo' in its form before the following 'hy' indicates that what is taken away must be entirely, completely. lifted
— here is meant that thus the faithful will be freed from the burden of these and similar sins, which weigh down.
Ephesians IV, 32 — 'εἰς ἀλλήλους' - 'eis allelous' - one for another
. For whom. 'ἐν Χριστῷ' - 'en CHristo' - in Christ; with Christ
. Both translation variants are possible, although the second is difficult for understanding, it imperfectly conveys the thought that the Father sent the Son, to save the world by the Son, and therefore, to forgive sins to people particularly as a component of salvation.
The Apostle Paul gives instructions how Christians need to live, behave. Very briefly I will focus on some more complex moments which are needed for understanding.
we are members one of another
— since the faithful constitute the Church of Christ, and it — is the Body of Christ, the faithful are members of the Body of Christ, the Church, and interconnected through this with one another, needed for one another. And falsehood, deception, cunning and other things greatly harm unity in Christ, therefore one needs to be truthful and sincere, genuine, true.
About anger it is well written regarding passages in the Sermon on the Mount:
https://oleksandr-zhabenko.github.io/en/commentaries/10062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/09062023.html
https://oleksandr-zhabenko.github.io/en/commentaries/07062023.html
If a person is angry passionately, unrighteously, then with a certain retention of this state in oneself, a person opens up to intensified influence of evil spirits, who can tempt her even more and lead to great fall. Therefore also considering this one cannot hold anger, offence and similar things
.
The words gives grace
— is meant that the word itself is valuable, and also indicates, leads, concerns, testifies about other things important for salvation. The word, thus, is not a source of grace, but grace is the source of such words, it prompts a person and gives them to her. By well receiving and accepting the consequences of grace, a person is capable both better and faster to receive grace itself, whence Paul's words.
Sealed for the day of redemption
— that is, the Holy Spirit until the Kingdom of God is given as a seal and earnest, that is, as a sign of belonging, citizenship in the Kingdom of God
, for establishing trusting relations, but not in all fullness, which will be revealed in the Kingdom of God itself. A seal changes that to which it is set, setting a certain image, so also the Holy Spirit now renews the faithful according to the image of Jesus Christ.
And also God through Jesus Christ manifested special love and mercy, therefore we also are to be merciful and loving.
About the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/21102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/02102023.html
Luke III, 19 — 'ὑπ' αὐτοῦ' - 'hyp autou' - by him
. Rebuke
is used with the preposition 'hypo'. The preposition 'hypo' here with genitive case and indicates that the rebuke was made by John to Herod (passive voice was rebuked; was exposed
).
Luke III, 20 — 'ἐν φυλακῇ' - 'en phylake' - in prison
. Where. As I wrote regarding other similar passages, here indicates that John did not offer open resistance.
Luke III, 21 — 'ἐν τῷ βαπτισθῆναι' - 'en to baptisthenai' - as they were baptized; during baptism
. When.
Luke III, 22 — 'ἐξ οὐρανοῦ' - 'ex ouuranou' - from heaven
. The preposition 'ek' in its form before the following vowel indicates here the origin of the Voice. 'ἐν σοὶ' - 'en soi' - in Thee
.
The beginning of readings from the Gospel of Luke (my beloved saint) on weekdays. Here also it is spoken of the Holy Spirit as Living.
See about the reading from the Gospel at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/16092024.html
To the Apostle Thomas:
About the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/17082025.html
https://oleksandr-zhabenko.github.io/en/commentaries/30112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/13072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/13082023.html
Let us look here at the Holy Spirit — Christ breathed and told the disciples to receive the Holy Spirit. Then He granted the possibility to forgive sins. If someone thinks that the Holy Spirit is only God's power, and not a Person, Hypostasis, then a contradiction with the logic of the Gospel results. The forgiveness of sins by the apostles is connected with their receiving of the Holy Spirit. If the Spirit were only God's power, then the described situation would look thus: the apostles receive God's power and God obeys them… because His power is as if held hostage or in pledge
. That is, not God's will, not God Himself takes direct participation, but some His power as if leads
God after itself, after the apostles... On the other hand, one should correctly see here the Person of God the Holy Spirit — receiving the Holy Spirit leads to the fact that forgiveness is to occur in agreement with the Holy Spirit, God. And then there is no contradiction or loss by God of part of His freedom. God forgives sins together with the apostles not because they secured themselves with some power (even if God's)
, but because God Himself, the Holy Spirit forgives and gives this capability to the apostles.
More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/20042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/27042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/23042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/12052024.html
Glory be to Thee, our God, glory be to Thee!