Commentary for (1 Corinthians XIV, 6-19; Matthew XX, 17-28 )

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:
(1 Corinthians XIV, 6-19)
1 Corinthians XIV, 6 — 'ἢ ἐν ἀποκαλύψει ἢ ἐν γνώσει ἢ ἐν προφητείᾳ ἢ διδαχῇ' - 'e en apokalyspei e en gnosei e en propheteia e didakhe' - in revelation, or in knowledge, or in prophecy, or teaching; with revelation, or with knowledge, or with prophecy, or with teaching. Both variants are possible, as well as their combinations.

1 Corinthians XIV, 8 — 'αδηλος' - 'adelos' - unknown, secret, hidden, incomprehensible, indistinct. 'εἰς πόλεμον' - 'eis polemon' - to battle, war. The preposition 'eis' indicates here the direction of action.

1 Corinthians XIV, 9 — 'εἰς ἀέρα' - 'eis aera' - into the air; to the wind. A common expression meaning in vain.

1 Corinthians XIV, 10 — 'ἐν κόσμῳ' - 'en kosmo' - in the world. Where. 'ἄφωνον' - 'aphonon' - voiceless; soundless; without sound. Instead of meaning Paul calls it sound. One can think that the sound, phonetics of all languages was to his liking. Probably Paul also had good musical hearing.

1 Corinthians XIV, 11 — 'ἐν ἐμοὶ' - 'en emoi' - in me; to me.

1 Corinthians XIV, 19 — 'ἐν ἐκκλησίᾳ' - 'en ekklesia' - in the Church. Where. 'ἐν γλώσσῃ' - 'en glosse' - in glossolalia; as if it were glossolalia.

Paul speaks about the gift of speaking in different languages. I wrote about this earlier, here I give briefly.

I quote somewhat rewritten:

On the day of Pentecost,
the saint apostles received
the gift of speaking in different languages,
that is, without learning,
they could preach in the languages of the nations
to which they went with the good news of Christ.
But when Paul speaks of the Corinthians
who had the gift of speaking in languages,
he is talking about uttering different sounds
under the influence of the Holy Spirit.
These sounds could have a more musical character,
from which melodies could be born,
in particular for prayers, psalms, liturgy.
And states of admiration
could be a way of expression, joy, elation, etc.
They occurred unexpectedly without the will of the person themselves,
but if they occurred at least once in someone,
they could occur again many times in the future.
That is why the apostle speaks of ten thousand words in tongues,
although the glossolalia were never too verbose.
Many Christians considered these sounds
as similar to the languages of angels,
which also communicate with each other.
In the previous chapter,
the apostle mentions the languages of angels.
For many outsiders such glossolalia
could be estimated ambiguously.

About the gift of languages for the apostles on the day of Pentecost I wrote earlier:
https://oleksandr-zhabenko.github.io/en/commentaries/08062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/04062023.html

Paul emphasises a certain instrumental character of the gift of speaking in tongues. It is not an end in itself for Christians, but is called to strengthen faith, multiply joy, create songs, glorify God, mutual encouragement and strengthening.

Also see about the trumpet well written at the links:
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
https://oleksandr-zhabenko.github.io/en/commentaries/25022023.html
https://oleksandr-zhabenko.github.io/en/commentaries/22022023.html

Prayer with spirit and understanding — combination of prayer (and spiritual actions), which is a gift from God (and therefore is done as if by itself, without effort) with prayer comprehended and by the efforts of the person himself.

Five words — that is something instructive that builds up the listeners and speakers. For example, some good experience of learning virtue or fulfilling a commandment.

More about the reading from the Apostle see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/22082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/03082023.html

(Matthew XX, 17-28 )
Matthew XX, 17, 18 — 'εἰς Ἱεροσόλυμα' - 'eis Hierosolyma' - to Jerusalem. Where to. 'ἐν τῇ ὁδῷ' - 'en te hodo' - on the way. Where, when. 'εἰς θάνατον' - 'eis thanaton' - to death. The preposition 'eis' indicates here where the elders of the people will send Christ.

Matthew XX, 19 — 'εἰς τὸ ἐμπαῖξαι' - 'eis to empaixai' - to mockery. Here the preposition 'eis' indicates where the elders will direct Christ (as above in verse 18).

Matthew XX, 21, 23 — 'ἐκ δεξιῶν' - 'ek dexion' - on the right side. 'ἐξ εὐωνύμων' - 'ex euonimon' - on the left side. Common expressions. 'ἐν τῇ βασιλείᾳ σου' - 'en te basileia sou' - in Thy Kingdom. Where, when.

Matthew XX, 23 — 'οἷς ἡτοίμασται ὑπὸ τοῦ πατρός μου' - 'hois hetoimastai hypo tou patros mou' - to those for whom (already) prepared by My Father. The preposition 'hypo' is here with genitive case, indicates the passive state of the participle, which corresponds in translation to for whom is prepared.

Matthew XX, 26, 27 — 'ἐν ὑμῖν' - 'en hymin' - in you; among you. Where, among whom.

The second part, particularly Christ's words at the end require detailed deep analysis. I already wrote earlier, drawing attention to the grammatical complexity of this and parallel two places in other synoptic Gospels, but did not fully understand all the depth, therefore today I want to deepen the research to see the full picture. See my previous collective post at the link (it is precisely inaccurate):
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/

I compare, therefore, Matthew XX, 26-28, Mark IX, 35-37 and Luke XXII, 25-27.

In Matthew:
'οὐχ οὕτως ἔσται ἐν ὑμῖν' — 'oukh houtos estai en hymin' - not so WILL BE in you; not so WILL BE among you. Here is a verb, which actually means 3rd person singular future tense indicative mood of the verb to be, that is as written here — will be. Grammatically — this can be both a prediction of what will be, and an indirect way to express a command (so-called imperatival future or futuristic imperative, as notes AI assistant Llama-4-Maverick, 07.08.2025). In the first case this is not Christ's commandment, but His warning and prophecy, and in the second — still a way to express a commandment — actually let it be.

'ἀλλ' ὃς ἐὰν θέλῃ ἐν ὑμῖν μέγας γενέσθαι' — 'all hos ean thele en hymin megas genesthai' - but if anyone desires (has intention, loves, has pleasure and joy) among you to become (become, become) great (greater). I give different meanings of verbs, as they here well complement each other.

'ἔσται ὑμῶν διάκονος' — 'estai hymon diakonos' - WILL BE your servant (one who executes someone's orders, tasks). Analogous future tense form to the previous above. Similarly can mean both foretelling the future of such a person, and imperatival future or futuristic imperative with the meaning let it be, that is commandment, and not prophecy.

'καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος' — 'kai hos an thele en hymin einai protos' - and (if) whoever among you desires (has intention, loves, has pleasure and joy) to be first. Primacy here conveys the highest degree, peak of achievements, that is maximum strengthening of the striving for greatness, superiority.

'ἔσται ὑμῶν δοῦλος' — 'estai hymon doulos' - WILL BE your slave (devoted to another or another even to the state contrary to own desires and interests). The same future tense form, which can both mean prophecy, and futuristic imperative or imperatival future and then convey commandment.

'ὥσπερ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆνα' — 'hosper ho hyios tou anthropou ouk elthen diakonethena' - just as the Son of Man did not come to be served. It is about the fact that the Son of God, having all power, nevertheless does not seek His own benefit, but acts sacrificially for our salvation, seeks our salvation, and not servants for Himself. God created and saved people not so that people would fulfil God's will, but this fulfilment of God's will leads people to salvation, to eternal life in blessedness and joy of love.

'ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν' — 'alla diakonesai kai dounai ten psykhen autou lytron anti pollon' - but to serve and to give His soul (that is His life) as ransom (as they explain, the word means ransom of a slave to freedom) for (that is instead of) many. Christ suffered instead of people, that is for people.

Now Mark IX, 35-37.

'εἴ τις θέλει πρῶτος εἶναι' — 'ei tis thelei protos einai' - if anyone wants to be first.

'ἔσται πάντων ἔσχατος καὶ πάντων διάκονος' — 'estai panton eskhatos kai panton diakonos' - WILL BE last of all and servant of all. Analogously to the place in Matthew.

'καὶ λαβὼν παιδίον ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν, καὶ ἐναγκαλισάμενος αὐτὸ εἶπεν αὐτοῖς' — 'kai labon paidion estesen auto en meso auton kai enankalisamenos auto eipen autois' - and, taking a little child, He set them in the midst of them, and embracing him / her, said to them.

'ὃς ἂν ἓν τῶν παιδίων τούτων δέξηται ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται· καὶ ὃς ἂν ἐμὲ δέχηται, οὐκ ἐμὲ δέχεται ἀλλὰ τὸν ἀποστείλαντά με' — 'hos an hen ton paidion touton dexetai epi to onomati mou, eme dekhetai kai hos an eme dekhetai ouk eme dekhetai alla ton aposteilanta me' - (if) whoever receives one such little child in My name, receives Me, and whoever receives Me, receives not Me but Him Who sent Me (that is the Father).

Now in Luke XXII, 25-27.

'οἱ βασιλεῖς τῶν ἐθνῶν κυριεύουσιν αὐτῶν, καὶ οἱ ἐξουσιάζοντες αὐτῶν εὐεργέται καλοῦνται' — 'hoi basileis ton ethnon kyrieuousin auton kai hoi exousiazontes auton euergetai kalountai' - the kings of the nations rule over them, and those who have authority over them are called benefactors. That which concerns purely worldly understanding of power and greatness.

'ὑμεῖς δὲ οὐχ οὕτως' — 'hymeis de oukh houtos' - but you not so.

'ἀλλ' ὁ μείζων ἐν ὑμῖν γινέσθω ὡς ὁ νεώτερος' — 'all ho meizon en hymin ginestho hos ho neoteros' - but LET the greater among you BECOME as the younger. Here precisely imperative mood — commandment. But it is softened by the comparison as, like. That is the Lord does not call to get rid of all signs of power or high position, but to act as if you do not have such.

'καὶ ὁ ἡγούμενος ὡς ὁ διακονῶν' — 'kai ho hegoumenos hos ho diakonon' - and the leader (ruling, leading, presiding, leading, leader, chief, one with whom they reckon and whose opinion matters) — as servant. Analogously — not to get rid of leadership, but to act as a servant.

'τίς γὰρ μείζων, ὁ ἀνακείμενος ἢ ὁ διακονῶν; οὐχὶ ὁ ἀνακείμενος; ἐγὼ δὲ ἐν μέσῳ ὑμῶν εἰμι ὡς ὁ διακονῶν' — 'tis gar meizon, ho anakeimenos e ho diakonon? oukhi ho anakeimenos? ego de en meso hymon eimi hos ho diakonon' - for who is greater — the one who reclines at table or the one who serves? is it not the one who reclines? But I am among you as one who serves. Analogously — Christ did not lose His power, but instead of seeking its strengthening, seeks good for the disciples, serves them and others.

Generally the question whether it is simply future tense and prophecy, or imperatival future and commandment remains open. But the general logic and context indicate how to understand this generally.

There are three images, three kinds of attitude towards superiority, primacy, greatness and similar.

Completely worldly, where superiority and dominion are the goal — said about Gentiles.

Who has nothing good that they have not received from God, and who can seek to be better, first, higher — this is the second group (actually, all of us).

Finally Christ Himself, little child, the Father, apostles — the third group. Moreover it is best seen in the example of Christ Himself — the faithful can seek superiority, not having it by themselves, not being themselves the source of their glory or advantages, achievements, but having received gifts from the Generous God, and Christ Himself — Who has everything by nature as God, but instead of seeking power (which He has and can demand corresponding attitude from all), instead seeks not power or superiority, but us ourselves. Here is also remembered the well-known moral imperative of Kant.

That is the key to understanding these words in all three cases is not whether it is imperative mood or prophecy, but these three groups, three attitudes. And among them the example of Christ Himself.

More about the reading from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/22082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/03082023.html

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