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.
Since yesterday was a great feast on a weekday, yesterday's ordinary reading is transferred to today. In brackets I give both readings together.
Liturgy:
2 Corinthians XII, 10 — 'ἐν ἀσθενείαις, ἐν ὕβρεσιν, ἐν ἀνάγκαις, ἐν διωγμοῖς' - 'en astheneiais, en ybresin, en anankais, en digmois' - in infirmities, in reproaches, in necessities, in persecutions, in distresses
. In what. One can better understand these words of the apostle Paul from the perspective of their usage a little earlier in 2 Corinthians XII, 5, 9 'ἐν ταῖς ἀσθενείαις' - 'en tais astheneiais' - in infirmities; by infirmities
. Both variants of translation are possible — the first indicates that these circumstances serve as a kind of background for the action of God's grace, which is truly important, and the second — that the infirmities themselves become a reason for glory and praise, if they do not hinder or even help a person to unite with God's grace, with God. Also 'ἐν ἀσθενείᾳ' - 'en astheneia' - in infirmity; with infirmity
. See more at the link:
https://oleksandr-zhabenko.github.io/en/commentaries/03112024.html
One can also say that difficult circumstances reveal the weakness of human nature, but if a person overcomes them, if they remain faithful to God and glorify God, then these circumstances do not hinder the action of grace, of God, and also manifest, show more clearly God's help, strengthening, love and comfort.
2 Corinthians XII, 11 — 'ὑφ' ὑμῶν συνίστασθαι' - 'hyph hymon synistasthai' - to be commended by you; to be agreed by you
. The preposition 'hypo' in its form before the following 'hy' here with the genitive case indicates the passive state of the verb to be commended; to be agreed
. This expression here indicates that the apostle's words are caused by the necessity to agree his words with the expectations of the Corinthians, who wanted to see heroic virtues. The apostle boasts not because he wants to boast, but because otherwise the Corinthians would have listened to those who spread delusion among Christians, since those did not avoid praising themselves. The apostle truthfully praises himself, so that the Corinthians, seeking what is praiseworthy in people's eyes, would not become victims of such searches and initiative (inventiveness
) of false teachers.
2 Corinthians XII, 12 — 'ἐν ὑμῖν ἐν πάσῃ ὑπομονῇ' - 'en hymin en pase hypomone' - among you in all patience; among you with all patience
. Both variants of translation are possible, analogously to verses 5, 9, 11 above.
2 Corinthians XII, 19 — 'κατέναντι θεοῦ ἐν Χριστῷ' - 'katenanti theou en CHristo' - before God (the Father) in Christ
.
The first reading is a continuation of Paul's defensive speech regarding his personal ministry and his co-worker Titus.
The omitted place, where Paul for the sake of defence, in a burst tells the story of his conversion and God's revelations to him personally. About Paul's (Saul's) conversion it is written at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/29062024.html
https://oleksandr-zhabenko.github.io/en/commentaries/12072023.html
Paul says that God's strength in weakness reaches completion (a word that comes from 'end, goal')
. That is, human weakness can serve as a means of overcoming all temptations through the action of God's strength in this. One can say that in Paul's example in this situation we see that for a person whom God strengthens and fortifies, to whom He gives strength, their own human weaknesses can then serve as a means of victory over temptations (and therefore sins). One can say it differently: if God strengthens a person, gives strength, then whether a person is strong or weak — they can overcome temptations and sins through this God's strength. It is worth remembering that in the Old Testament there is a similar example — the Lord saved Israel from the Midianites through Gideon and 300 men, with a small number, so that later the Israelites would not boast that they won themselves, and not that God won for them.
Since the words in verse 10, if understood literally, in one and the same sense, are absurd, senseless, Paul mentions this apparent unreasonableness in verse 11. One must bear in mind that weak
and strong
— not in one and the same [sense], therefore actually despite the paradox (in literature there is such an artistic means of expression — oxymoron, which occurs particularly in the Gospels, although the apostle's words are not simply a means of expression, but convey a deep truth) there is nothing unreasonable, irrational in these words. See also:
https://oleksandr-zhabenko.github.io/en/commentaries/24022023.html
https://oleksandr-zhabenko.github.io/en/commentaries/18052023.html
https://oleksandr-zhabenko.github.io/en/commentaries/03072025.html
To praise
— in the biblical understanding — to consider worthy, dignified, worthy of praise, worthy of recommending this to others. Paul means that the Corinthians should have valued his work, his gifts from God for their own edification, his work, and likewise his co-workers, who acted the same as Paul (Titus was not only Paul's co-worker, but also a disciple). See more at the link:
https://oleksandr-zhabenko.github.io/en/Beauty.html
Further Paul refutes the argument about hidden motives and actions
, when his apostleship and love for the Corinthians were apparent.
Speaking about property
(treasure
), Paul expresses his faith in a certain progress in the development of society and humanity — the next should be better than the previous. Also Paul with these words affirms that the next generations are meant according to God's design to live better than the previous ones. If this is not so, then this is wrong.
Verse 19 shows that often people who justify themselves feel some guilt within themselves, pangs of conscience, therefore Paul, denying justification, testifies that he is not guilty of anything in apostolic ministry among the Corinthians.
2 Corinthians XIII, 2 — 'εἰς τὸ πάλιν' - 'eis ho palin' - again
. Common expression.
In the second reading Paul writes that distrust of the apostles leads the community to various divisions, quarrels, anarchy, and this in turn to falls into various sins. Whilst the apostle can come to them, in distrust there may already be far-reaching consequences, which Paul would have to uproot in sadness and humiliation (as a person who did not achieve success in what he tried for).
Further Paul speaks about restoring discipline in the community and that he will not be indulgent.
See about these readings from the Apostle at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/23092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/24092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/04092023.html
https://oleksandr-zhabenko.github.io/en/commentaries/05092023.html
https://oleksandr-zhabenko.github.io/en/commentaries/29062025.html
Mark IV, 11 — 'ἐν παραβολαῖς' - 'en parabolais' - in parables
. That is, people see certain riddles, meanings, which are not direct, immediate, but are mediated.
Mark IV, 15 — 'παρὰ τὴν ὁδὸν' - 'para ten hodon' - to proximity with the road
. The preposition 'para' here with accusative indicates here that it is spoken of seeds that fell close to the road, where they are visible and where the earth is hard. 'ἐν αὐτοῖς' - 'en autois' - in them
. Where.
Mark IV, 17 — 'ἐν ἑαυτοῖς' - 'en heautois' - in themselves
. Where.
Mark IV, 21 — 'ὑπὸ τὸν μόδιον' - 'hypo ton modion' - under the measuring vessel (about 2 galons)
. 'ὑπὸ τὴν κλίνην' - 'hypo ten klinen' - under the bed
. The preposition 'hypo' here in both cases with accusative indicates here under what to place.
Mark IV, 22 — 'εἰς φανερόν' - 'eis phaneron' - into manifest; manifestly
. Common expression with the meaning of the second variant of translation.
About secret and manifest — see the beginning of the work:
https://oleksandr-zhabenko.github.io/en/DialogueOnWordsChristFear.html
Mark IV, 24 — 'ἐν ᾧ μέτρῳ' - 'en ho metro' - with what measure
. That is, with what (instrumental case).
Mark IV, 25 — 'ἀπ' αὐτοῦ' - 'ap autou' - from him
. The preposition 'apo' in its form before the following vowel indicates that it will be taken away completely, entirely.
Mark IV, 28 — 'ἐν τῷ στάχυϊ' - 'en to stakhyi' - in the ear; on the ear
. It is spoken of the belonging of grains to the ear, that is, about its structure and formation. Where.
Mark IV, 30 — 'ἐν τίνι αὐτὴν παραβολῇ' - 'en tini auten parabole' - in what very parable; with what very parable
. That is, Christ chooses words and plots of parables carefully, so that there is very much spiritual meaning in them.
Mark IV, 31 — 'κοκκω' - 'kokko' - seed, grain, kernel
- from 'κοκκος' - 'kokkos' — seed, grain, kernel
.
Mark IV, 32 — 'ὑπὸ τὴν σκιὰν αὐτοῦ' - 'hypo ten skian autou' - under its shadow
. That is, in the shade of the tree. The preposition 'hypo' here with accusative indicates here under what the birds of heaven are located.
About verse 24 it is written in words about the parallel place in Matthew VII, 2:
https://oleksandr-zhabenko.github.io/en/commentaries/21062025.html
https://oleksandr-zhabenko.github.io/en/commentaries/17062023.html
Further goes a unique parable, which is only in Mark.
The man is similar to the Kingdom of God; the seed — that which the Lord wants people to do for the Kingdom of God, living in this age; the earth, which bears — these are people who have accepted what the Lord wants, and fulfil that; the reapers — angels, and the harvest — the Second Coming of Jesus Christ. It is said that the man does not know how the earth bears — means that people need to apply their efforts to fulfil God's will, the way of applying efforts now, in this age substantially differs from what will be the way of life in the Kingdom of God, where there will be no difficulties, temptations and sins, and therefore these efforts are called by itself
the earth bears
(it depends on people themselves whether they will fulfil God's will). But one must remember that although the way differs, but God's grace is always needed by people for fulfilling God's will, here it is not directly mentioned (but is implied).
In the parable thus is seen in the example of wheat growth the general God's design regarding the Kingdom of God, and what the faithful do in this design.
About parallel places in Matthew see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/11072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/14072025.html
https://oleksandr-zhabenko.github.io/en/commentaries/16072025.html
More about the readings from the Gospel see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/04092023.html
https://oleksandr-zhabenko.github.io/en/commentaries/05092023.html
Forefathers:
More about these readings see at the links:
https://oleksandr-zhabenko.github.io/en/commentaries/09122024.html
https://oleksandr-zhabenko.github.io/en/commentaries/26102024.html
https://oleksandr-zhabenko.github.io/en/commentaries/23092023.html
https://oleksandr-zhabenko.github.io/en/commentaries/28102023.html
Glory be to Thee, our God, glory be to Thee!