Commentary for (Mark XVI, 1-8 ; Galatians VI, 11-18; John III, 13-17; 1 Corinthians XVI, 13-24; Matthew XXI, 33-42)

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.

Matins:
(Mark XVI, 1-8 )
More about the Gospel reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/04052025.html
https://oleksandr-zhabenko.github.io/en/commentaries/30042023.html

Liturgy:
Sunday before the Feast of the Cross:
(Galatians VI, 11-18; John III, 13-17)
Galatians VI, 12 — 'εὐπροσωπῆσαι ἐν σαρκί' - 'euprosopesai en sarki' - to have a good appearance in the flesh; to have a good appearance by the flesh. Both translation variants are possible. That is, to give the flesh primary significance in principle. Paul does not oppose bodily beauty (since it is spoken of circumcision, which is not displayed), but about that exceptional significance which his opponents gave to ritual circumcision, and in general — to rules for the flesh, neglecting the spiritual, an example of which is the cross of Christ.

Galatians VI, 13 — 'ἐν τῇ ὑμετέρᾳ σαρκὶ' - 'en te hymetera sarki' - in your flesh; by your flesh. That is, to make your flesh the foundation of boasting for themselves and for you.

Galatians VI, 14 — 'ἐν τῷ σταυρῷ' - 'en to stauro' - in the cross; with the cross. Both translation variants are possible, the first indicates Paul's abiding in the action of the Lord's cross, in redemption and salvation, and the second — that Christ's cross itself is the foundation for the boasting of the faithful, that is, it reveals their dignity, worth, value in God's eyes (for the cross is direct testimony of God's love, how the Lord values the salvation of people), is the reason why it is worth being Christians.

Galatians VI, 17 — 'ἐν τῷ σώματί' - 'en to somati' - in the body. Here not flesh, but body. Often these are synonyms, but the difference can also mean that suffering for Christ, like His wounds, have significance even after the Resurrection. That is, sufferings and wounds for Christ will have glory even after the general resurrection. Hence the special veneration of martyrs' wounds.

In verse 15 under new creation is meant the renewal of a person through faith in Christ, that is, how a person really changes through Christ in the Holy Spirit. This change is significantly more important than the ritual component of the Law of Moses.

Paul once again speaks about the absence of any necessity to observe all ritual prescriptions of the Law of Moses after Christ, particularly circumcision. I will note separately that the words of Galatians VI, 12 so that they may not be persecuted for the cross of Christ (which in those times was in the eyes of unbelieving people the worst punishment) may testify that there were Christians who through circumcision and fulfilment of the ritual Law of Moses tried to completely resemble Jews, and thus not be persecuted by them and the Romans. Instead Paul confesses precisely the Christian faith in the power and significance of the Lord's cross.

More about the Apostle reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/24112024.html
https://oleksandr-zhabenko.github.io/en/commentaries/05112023.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/

(1 Corinthians XVI, 13-24)
1 Corinthians XVI, 13 — 'ἐν τῇ πίστει' - 'en te pistei' - in faith; with faith. Both translation variants are possible, although they are different, but complement each other.

1 Corinthians XVI, 14 — 'ἐν ἀγάπῃ' - 'en agape' - in love; with love. Both translation variants are possible, although they are different, but complement each other.

1 Corinthians XVI, 15 — 'εἰς διακονίαν' - 'eis diakonian' - unto ministry. The preposition 'eis' here indicates the purpose of the action.

1 Corinthians XVI, 19 — 'ἐν κυρίῳ' - 'en kyrio' - in the Lord.

1 Corinthians XVI, 20 — 'ἐν φιλήματι ἁγίῳ' - 'en philemati hagio' - in a holy kiss; with a holy kiss. Both translation variants are possible, although they are different. The first emphasises that the greeting is not contained in the kiss itself, that is, the kiss is not actually the greeting, but accompanies it (logical explanation why there are insincere kisses as such — that is, true greeting may not be in the kiss itself, let us remember the kiss of the traitor Judas). The second variant emphasises that the kiss is actually the greeting, that is, it is always sincere in the apostle's words. Since the holy kiss is sincere in any case, it has greeting in itself regardless of which variant is meant by the apostle Paul.

1 Corinthians XVI, 24 — 'ἐν Χριστῷ Ἰησοῦ' - 'en CHristo Iesou' - in Christ Jesus.

The conclusion of the Epistle.

Paul greets the addressees, encourages them to show love and honour, particularly to workers in the Lord's vineyard, reminds of the Second Coming of Jesus Christ.

A friendly greeting is called a holy kiss. More deeply about kisses is at the link:
https://oleksandr-zhabenko.github.io/en/Kiss.html

The Epistle was written by dictation, and at the end Paul himself signed it with his own hand as a sign of the correctness of what was written.

Regarding anathema at the end — the only epistle with such an ending. All the faithful should show heartfelt love to Jesus Christ, the Saviour and Deliverer, the Lord, at least to a small degree. And if there is not even a drop of that sincere love, then these are not Christians, therefore, having the appearance of faith, they reject it, and therefore will not be part of the Church (which is what the word anathema means in its proper sense). Paul thus reminds that if any of the Christians does not love Jesus at least a little, then they will be excommunicated from the Church (will separate themselves by their own will). That is, this is not a curse, but a warning and a reminder.

He concludes the Epistle with a wish of grace and assurance of love to the addressees of the letter.

More about the Apostle reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/22092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/03092023.html

(Matthew XXI, 33-42)
Matthew XXI, 33 — 'ἐν αὐτῷ' - 'en auto' - in it.

Matthew XXI, 38 — 'ἐν ἑαυτοῖς' - 'en heautois' - in themselves.

Matthew XXI, 41 — 'ἀποδώσουσιν αὐτῷ τοὺς καρποὺς ἐν τοῖς καιροῖς αὐτῶν' - 'apodosousin auto tous karpous en tois kairois auton' - they will give him the fruits in their season. That is, timely, during the gathering of the harvest.

More about the Gospel reading see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/14042025.html
https://oleksandr-zhabenko.github.io/en/commentaries/10042023.html
https://oleksandr-zhabenko.github.io/en/commentaries/29042024.html

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